AN
EXPOSITION
WITH
Practical
Observations
UPON
THE
First
Chapter
of
the
2d
Epistle
of
Paul
TO
THE
CORINTHIANS
.
SERM.
I.
Why
our
Saviour
is
called
Jesus
Christ
,
and
Saul
,
Paul
,
who
of
a
cruel
Persecutor
becomes
a
faithfull
Preacher
of
the
Gospel
of
Christ
.
Why
God
of
great
sinners
often
maketh
most
eminent
Saints
.
2
COR.
1.
1.
Paul
an
Apostle
of
Jesus
Christ
by
the
will
of
God
,
and
Timothy
our
brother
,
unto
the
Church
of
God
,
which
is
at
Corinth
,
with
all
the
Saints
which
are
in
all
Achaia
.
IN
this
Chapter
is
considerable
,
the
Preface
,
and
the
main
Substantial
Matter
treated
of
.
In
the
Preface
we
may
take
notice
of
the
Inscription
,
and
the
Salutation
.
In
the
Inscription
are
these
parts
:
1.
The
Efficient
instrumental
Cause
of
the
Epistle
,
described
by
his
Name
,
and
by
his
Office
.
His
name
Paul
:
His
Office
an
Apostle
.
This
is
further
amplified
:
1.
From
the
Authour
of
his
Office
,
Jesus
Christ
,
Jesus
,
because
of
the
Beneficium
conveyed
to
us
by
him
;
Christ
,
because
of
the
Officium
undertaken
by
him
.
2.
From
the
Manner
how
,
or
impulsive
Cause
;
By
the
will
of
God
.
In
the
Inscription
there
is
also
mention
of
a
Companion
or
Person
,
conjoyned
with
Paul
,
not
to
dictate
this
Epistle
,
but
as
an
approver
of
it
,
who
is
described
from
his
name
,
Timothy
;
and
from
his
relation
,
a
Brother
.
In
the
next
place
,
we
have
the
Subject
to
whom
this
Epistle
is
directed
,
and
that
is
either
more
special
,
the
Church
of
God
,
described
by
its
local
situation
(
at
Corinth
.
)
Or
else
more
generally
,
with
the
place
where
they
live
,
All
the
Saints
which
are
in
all
Achaia
.
The
Verse
divided
into
these
parts
,
will
afford
several
Observations
.
And
1.
Let
us
consider
the
Author
instrumental
(
for
the
Spirit
of
God
is
the
principal
)
described
by
his
name
Paul
;
and
in
that
briefly
consider
his
Name
,
and
his
Person
Acts
of
the
Apostles
,
he
was
constantly
called
Saul
,
till
Chap.
13.
In
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
concerning
his
name
,
the
conjectures
of
learned
men
are
divers
.
Beza
thinketh
Saul
and
Paul
to
be
the
same
name
with
a
different
dialect
.
Others
say
,
he
had
two
names
,
and
they
are
different
.
Chrysostom
thinketh
Christ
did
in
an
immediate
manner
give
him
this
name
,
thereby
making
Paul
his
servant
in
a
peculiar
manner
;
Imposition
of
names
being
a
demonstration
of
dominion
.
Thus
he
altered
Abrahams
and
Jacobs
names
.
Others
they
say
,
it
was
in
an
humane
way
he
was
named
Paul
,
either
because
of
the
conversion
of
Sergius
Paulus
,
mentioned
Acts
13.
the
Proconsul
,
who
out
of
indeared
affection
to
Paul
,
would
have
him
called
by
his
name
;
or
as
Austin
thinketh
,
Paul
assumed
it
himself
,
as
signifying
one
that
is
little
,
to
shew
his
modesty
,
he
calling
himself
the
least
of
all
the
Apostles
.
But
Sc●ligers
conjecture
seemeth
most
probable
,
That
when
the
Jews
were
brought
in
subjection
to
the
Romans
,
they
had
commonly
two
names
,
one
of
their
own
Nation
,
and
another
Roman
,
to
ingratiate
themselves
,
and
also
for
more
familiar
converse
;
and
therefore
Saul
is
not
called
Paul
,
till
upon
the
setting
him
apart
to
preach
unto
the
Gentiles
.
But
this
is
not
so
great
a
matter
,
as
the
consideration
of
his
person
,
and
his
life
what
he
was
,
and
by
the
history
of
his
life
,
which
he
himself
also
makes
often
mention
of
;
he
was
a
cruel
and
bloudy
persecutor
of
the
Church
high
Priest
,
never
satisfying
his
wolvish
disposition
against
the
sheep
of
Christ
:
At
last
he
is
converted
in
a
miraculous
and
wonderfull
way
,
and
of
a
persecutor
made
an
eminent
Apostle
of
Jesus
Christ
.
So
that
we
may
with
greater
wonder
say
,
Is
Paul
amongst
the
Apostles
?
then
they
did
once
,
Is
Saul
amongst
the
Prophets
?
Here
is
a
wolf
made
a
lamb
,
a
vulture
become
a
dove
,
a
Bramble
made
a
Mirtle-tree
.
This
work
of
Gods
grace
in
making
such
a
change
upon
Paul
,
may
justly
be
esteemed
as
wonderfull
a
work
,
as
those
miracles
that
were
wrought
upon
mens
bodies
,
though
it
were
the
resurrection
from
the
dead
.
Observe
,
That
God
may
and
doth
sometimes
take
of
the
greatest
sinners
,
and
make
them
eminent
instruments
of
his
glory
.
The
worst
of
men
sometimes
his
grace
maketh
to
be
the
best
of
men
;
we
need
go
no
further
than
these
very
Corinthians
to
whom
Paul
writeth
,
Acts
18.
God
tells
Paul
,
He
had
much
people
in
that
City
,
and
yet
of
all
the
places
in
the
world
,
you
would
think
the
preaching
of
the
Gospel
would
never
have
done
good
there
;
but
God
even
in
this
wilderness
,
did
make
to
himself
a
pleasant
garden
.
Paul
might
have
wrote
this
,
Paul
once
the
greatest
of
sinners
,
to
the
Corinthians
the
greatest
of
sinners
.
To
open
this
,
let
us
take
notice
of
Paul
his
sinnes
,
his
work
of
grace
,
and
his
serviceableness
after
his
conversion
.
For
his
sins
,
how
great
they
were
he
himself
doth
aggravate
them
sufficiently
;
chiefest
of
all
sinners
,
1
Tim.
1.
15.
In
what
sense
Paul
could
say
this
truly
is
disputed
;
for
it
's
plain
,
he
was
not
a
greater
sinner
,
than
such
who
sinned
the
sin
against
the
holy
Ghost
.
Some
therefore
restrain
it
to
converted
sinners
,
as
if
Paul
meant
,
he
was
the
greatest
sinner
that
ever
blood
,
sighes
and
groans
of
many
Christians
would
witness
against
him
.
And
although
he
saith
,
he
did
this
in
ignorance
,
yet
that
did
not
excuse
him
;
for
he
confesseth
himself
a
blasphemer
,
and
a
persecuter
for
all
that
:
for
this
ignorance
was
vincible
,
it
was
affected
and
wilfull
,
he
had
means
to
the
contrary
.
Behold
then
here
a
worse
sinner
than
Mary
Magdalen
,
out
of
whom
seven
Devils
were
cast
,
for
her
sinnes
were
carnal
and
bodily
,
but
Paul's
sinnes
were
spiritual
,
and
seated
principally
in
his
soul
,
so
that
as
the
Devils
are
spiritual
wickednesses
,
thus
was
Paul
;
and
because
he
was
thus
corrupted
in
his
spirit
,
his
disease
was
the
more
incurable
.
For
,
If
the
eye
be
dark
,
how
great
is
that
darkness
?
The
prophane
gross
sinner
,
he
is
easily
convinced
,
he
is
presently
apprehensive
of
his
evil
;
but
where
sinfullness
hath
possessed
the
vital
parts
of
the
soul
,
the
mind
and
the
heart
,
what
hope
can
remain
for
such
an
one
?
This
made
our
Saviour
say
,
The
Publicans
and
Harlots
entered
the
Kingdom
of
Heaven
above
the
Pharisees
.
Now
Paul
he
was
a
Pharisee
,
and
most
zealous
above
others
for
the
tradition
of
his
fathers
,
and
therefore
thought
his
wilde
zeal
to
be
true
love
to
God
.
A
man
then
so
great
a
sinner
,
and
yet
so
self-confident
,
that
he
had
all
the
disadvantages
in
the
world
,
yet
is
converted
,
and
that
when
he
had
for
some
while
lived
in
such
a
way
,
being
habituated
and
rooted
in
it
.
For
,
as
some
think
,
he
was
converted
about
the
thirtieth
year
of
his
age
.
2.
The
work
of
grace
was
admirable
and
wonderfull
.
Twice
the
Apostle
himself
He
was
striken
to
the
ground
,
and
a
glorious
light
shone
round
about
him
.
That
as
they
say
of
some
lightning
,
it
melteth
the
sword
;
while
it
doth
not
hurt
the
scabbard
at
all
:
Thus
Paul's
body
not
being
any
way
hurt
in
this
miraculous
Vision
,
his
soul
was
wonderfully
melted
and
changed
,
insomuch
that
he
crieth
out
,
Lord
,
what
wilt
thou
have
me
to
do
?
This
instance
of
Paul's
conversion
is
an
hammer
to
beat
down
the
Arminian
Doctrine
:
here
they
labour
and
sweat
to
give
a
clear
answer
.
Some
of
them
confess
,
that
Paul
was
peremptorily
elected
,
and
that
we
are
not
to
judge
of
mens
ordinary
conversion
,
by
that
which
was
extraordinary
.
Indeed
we
grant
,
that
many
things
were
wonderfull
and
extraordinary
in
Paul's
conversion
.
It
is
not
for
men
now
to
expect
such
a
Vision
and
voice
from
Heaven
immediately
speaking
to
them
;
but
this
we
urge
,
That
if
God
could
do
thus
on
Paul's
heart
,
insuperably
and
irresistibly
working
on
it
,
making
it
of
unwilling
,
willing
,
and
yet
not
the
natural
liberty
of
Paul's
will
destroyed
,
then
God
may
still
demonstrate
the
same
efficacy
of
grace
,
and
yet
man
in
conversion
not
be
turned
into
a
stock
or
stone
,
as
they
charge
the
Orthodox
.
As
Paul
then
had
been
a
sinner
above
measure
,
so
he
had
also
grace
exceeding
gracious
in
an
overflowing
manner
to
him
.
Therefore
how
frequently
and
joyfully
doth
Paul
speak
of
the
riches
of
grace
,
and
Gods
unspeakable
grace
to
him
,
alwayes
debasing
himself
,
as
the
greatest
of
sinners
,
and
the
least
of
all
Saints
,
not
worthy
to
be
called
an
Apostle
,
and
magnifying
grace
alwayes
running
out
like
the
Sea
,
when
he
comes
to
speak
of
Christ
and
grace
.
In
the
third
place
,
His
serviceableness
,
that
was
as
wonderfull
,
I
laboured
more
than
they
.
The
Heathens
Hercules
is
not
comparable
to
him
.
To
read
how
much
he
did
,
and
how
much
he
suffered
for
Christ
,
may
make
us
stand
amazed
,
yet
still
he
saith
,
Not
I
,
but
the
grace
of
God
,
1
Cor.
15.
10.
Chrysostome
doth
infinitely
expatiate
upon
all
occasions
in
the
praise
of
Paul
,
but
Paul
himself
was
like
Moses
,
whose
face
shined
gloriously
,
but
he
did
not
know
it
.
And
thus
Paul
,
though
above
all
others
in
doing
and
suffering
for
Christ
,
yet
accounts
of
himself
as
nothing
,
and
gives
all
to
the
grace
of
God
;
as
none
preached
more
than
he
did
,
so
none
wrote
more
Epistles
than
he
did
;
he
took
care
of
all
the
Churches
.
Thus
he
,
who
formerly
did
his
utmost
to
root
out
the
Church
of
God
,
is
now
as
zealous
and
active
to
establish
and
propagate
it
.
So
that
you
see
three
wonderfull
things
in
Paul
,
his
sinne
,
his
conversion
,
and
his
godly
life
afterwards
.
In
the
next
place
,
let
us
consider
what
Reasons
there
may
be
,
why
God
will
choose
such
great
sinners
out
of
their
high
impieties
,
especially
to
be
Apostles
and
Officers
in
the
Church
of
God
,
seeing
that
the
Scripture
in
those
qualifications
for
an
Elder
,
requireth
,
That
he
be
without
blame
,
and
one
of
a
good
report
,
1
Tim.
3.
5.
Therefore
in
the
Apostles
,
who
were
the
chief
Officers
,
called
by
the
Ancient
,
Otuli
Dei
,
Sedes
Christi
,
and
Oculi
Ecclesiae
,
this
was
much
more
to
be
expected
.
But
there
are
these
Reasons
may
be
given
.
First
,
Hereby
the
power
and
strength
of
God
is
made
evident
.
If
men
of
civility
only
,
and
of
ingenuous
principles
were
brought
home
to
Christ
,
it
might
be
thought
something
of
men
did
promote
our
salvation
;
but
when
there
is
a
direct
and
violent
opposition
in
a
mans
wayes
,
yet
to
become
converted
and
obedient
,
this
may
make
us
acknowledge
with
Paul
,
The
exceeding
greatness
of
his
power
to
us
who
believe
,
Ephes.
1.
19.
And
if
(
setting
aside
some
extraordinary
circumstances
)
there
is
the
same
kind
of
power
seen
in
every
mans
conversion
,
that
was
in
Pauls
;
then
it
's
plain
,
that
God
doth
not
onely
use
moral
suasions
,
as
Arminians
would
have
it
,
but
also
efficacious
operations
.
So
that
we
may
bless
God
for
this
president
of
Paul's
conversion
;
we
may
all
by
that
see
,
what
is
done
in
the
heart
of
every
man
,
when
turned
to
God
.
We
do
justly
admire
the
power
of
God
in
Creation
,
and
in
all
the
wonderfull
deliverances
the
Church
hath
;
but
the
power
of
God
upon
mens
hearts
,
making
them
to
love
and
delight
in
those
things
,
which
formerly
they
hated
;
This
may
make
us
to
sing
Psalms
in
the
admiration
of
Gods
great
power
about
the
new
creation
,
as
well
as
the
old
creation
of
the
world
.
Secondly
,
As
Gods
Power
is
hereby
evidenced
,
so
also
his
Wisdom
;
and
that
in
a
two-fold
respect
:
1.
Converting
Paul
at
that
very
time
,
when
he
was
in
the
height
of
his
spirit
,
acting
with
the
greatest
violence
against
Christ
This
season
was
most
admirable
;
for
hereby
it
did
plainly
appear
,
That
it
was
not
of
Paul
that
willed
,
or
runned
,
but
of
Gods
good
pleasure
.
Hence
Ephes.
1.
Paul
speaking
of
Gods
predestination
,
doth
over
and
over
again
resolve
all
into
his
good
pleasure
,
and
that
he
doth
all
things
according
to
the
goodnesse
of
his
will
.
What
then
will
become
of
that
vocatio
congrua
,
so
much
boasted
of
by
some
,
as
if
men
were
converted
,
because
God
did
fore-see
,
that
if
they
were
put
into
such
a
condition
with
such
circumstances
,
then
they
would
readily
consent
to
Gods
Call
?
But
was
Paul's
conversion
accompanied
with
a
vocatio
congrua
?
Did
God
stay
till
he
had
a
fit
bait
or
snare
to
catch
Paul
in
?
Now
all
was
here
the
clean
contrary
,
Paul
was
never
in
higher
opposition
against
God
;
never
were
the
doors
of
his
heart
more
fastened
up
with
iron-barres
than
at
this
time
;
and
then
,
and
never
till
then
doth
God
convert
him
.
That
as
it
is
with
Gods
Church
,
he
never
helps
till
all
things
be
desperate
;
therefore
he
is
called
,
The
God
that
raiseth
the
dead
,
2
Cor.
1.
and
he
that
calleth
things
that
are
not
,
as
if
they
were
.
Thus
many
times
it
falleth
out
,
when
men
are
more
treasuring
up
their
sin
,
and
adding
higher
degree
of
opposition
,
even
then
God
takes
off
their
hearts
,
and
thereby
the
Wisdome
of
God
is
the
more
seen
,
of
such
crooked
timber
to
make
so
excellent
a
building
.
To
raise
up
Lazarus
,
when
he
is
not
only
dead
,
but
buried
and
rot●ing
in
the
grave
;
this
makes
us
astonished
at
Gods
Wisdome
.
And
then
in
a
second
respect
,
Gods
Wisdome
is
seen
,
Because
such
fire-brands
pluckt
out
of
the
fire
,
are
fittest
to
kindle
a
fire
in
the
hearts
of
others
:
When
we
shall
be
able
to
say
,
Lo
,
here
is
a
man
as
prophane
,
as
bitter
and
cruel
a
scoffer
,
and
enemy
of
all
godliness
,
as
ever
you
were
:
He
was
one
of
your
company
;
you
took
wicked
counsel
together
,
you
were
often
drunk
or
unclean
together
;
and
now
behold
what
a
change
is
made
upon
him
?
He
prayeth
,
he
humbleth
himself
,
he
cryeth
out
of
his
former
conversation
;
if
he
had
the
whole
world
given
him
,
he
would
not
be
such
an
one
as
once
!
Certainly
,
when
God
doth
thus
,
it
doth
wonderfully
shame
and
confound
all
wicked
men
.
What
a
conviction
was
this
to
all
other
Pharisees
,
when
it
could
be
said
,
Behold
here
Paul
a
Pharisee
,
one
of
your
own
Sect
,
as
desperately
cruel
and
malicious
,
as
any
of
you
!
Oh
,
but
behold
how
he
is
changed
,
he
builds
up
that
way
he
once
destroyed
!
Now
he
counts
all
those
things
you
dote
on
so
much
,
but
dung
and
dross
in
comparison
of
the
knowledge
of
Jesus
Christ
.
3.
In
converting
of
such
,
above
all
God
sheweth
the
freeness
and
meer
riches
of
his
grace
.
For
what
can
Paul
say
to
justifie
himself
with
?
Where
were
merits
,
and
dispositions
in
Paul
?
At
this
very
time
Paul
might
have
had
a
thunderbolt
from
Heaven
fallen
upon
him
,
which
might
have
shaken
him
into
Hell
:
And
behold
a
gracious
arm
stretched
out
to
save
him
from
thence
!
And
for
this
cause
it
is
,
that
none
like
Paul
doth
so
amplifie
the
grace
of
God
,
and
is
so
frequently
naming
of
Jesus
Christ
;
and
therefore
it's
Paul's
whole
design
in
his
Epistles
,
to
take
off
all
from
works
,
and
any
thing
in
our selves
,
and
to
give
all
to
the
grace
of
God
.
And
thus
Austin
,
a
second
Paul
in
some
respect
,
he
in
his
former
times
had
been
a
great
sinner
,
involved
in
unclean
lusts
,
and
a
cursed
Ma●…e
,
but
when
converted
,
what
Ancient
did
so
clearly
,
fully
and
pregnantly
maintain
the
true
Doctrine
of
Grace
,
as
he
did
?
He
had
not
only
read
Books
,
but
his
own
heart
and
experience
to
confirm
this
truth
.
Therefore
those
opinions
,
that
Paul
was
predestinated
,
because
God
fore-saw
the
good
works
he
would
do
;
or
that
God
by
a
Scientia
media
knew
Paul
would
consent
to
Grace
,
calling
of
him
,
if
put
into
such
a
condition
,
and
that
thereupon
God
did
ordain
him
to
eternal
happiness
,
all
these
Doctrines
,
and
the
like
,
are
meer
Antipodes
to
Paul's
discourse
and
expressions
in
his
Epistles
.
Thus
you
have
the
Reasons
on
Gods
part
;
now
on
mans
part
,
God
may
therefore
Because
hereby
they
may
be
alwayes
kept
humble
in
themselves
.
Thus
Paul
findeth
these
old
wounds
now
and
then
bleeding
afresh
;
he
remembers
what
he
hath
been
to
his
great
sorrow
and
humiliation
;
yea
hereby
a
man
is
preserved
from
any
dangerous
fall
afterward
.
Peter
and
David
after
they
had
been
converted
unto
God
,
we
read
of
their
fals
again
,
breaking
their
bones
,
and
recovering
with
bitterness
and
much
difficulty
.
But
concerning
Paul
after
his
conversion
,
we
never
read
of
any
scandal
he
fell
into
;
yea
,
he
saith
,
He
knew
nothing
by
himself
,
1
Cor.
4.
viz.
in
any
gross
miscarriage
,
for
the
old
bitterness
would
never
out
of
his
mind
.
Lastly
,
God
may
do
this
to
provoke
all
Formalists
and
civil
Justiciaries
to
an
holy
jealousie
.
What
shall
such
as
lay
wallowing
in
their
mire
,
that
were
like
the
impure
Swine
,
become
Sheep
to
Christ
,
shall
get
Crowns
of
Glory
upon
their
heads
,
and
we
who
were
never
like
any
of
such
Publicans
,
with
our
glistering
goodness
be
thrown
into
hell
?
SERM.
II.
Learning
an
excellent
gift
of
God
,
though
through
the
corruption
of
man
,
't
is
often
made
an
Engine
to
promote
the
Kingdome
of
the
Devil
,
yet
by
the
Grace
of
God
't
is
very
usefull
in
his
Church
.
2
COR.
1.
1.
Paul
an
Apostle
,
&c.
VVE
have
considered
Paul
as
a
great
sinner
,
yet
made
an
Apostle
,
of
dung
made
a
pearl
.
Let
us
now
take
notice
of
him
,
as
a
learned
man
,
and
so
made
use
of
by
God
for
the
Ministry
of
the
Gospel
.
That
Much
learning
had
made
him
mad
.
And
the
Lycaonians
called
him
Mercury
,
Acts
14.
He
was
for
a
while
educated
at
Tarsus
,
where
he
was
born
,
and
it
is
recorded
by
Strabo
,
as
Lapide
citeth
him
;
That
the
Tarsenses
were
so
wholly
given
to
literature
,
that
they
did
excell
Athens
and
Alexandria
.
And
that
he
had
perused
humane
Authors
,
appeareth
in
that
three
times
he
alledgeth
Greek
Poets
.
Now
besides
this
,
he
went
also
to
Jerusalem
,
and
there
was
brought
up
at
Gamaliel's
feet
,
an
eminent
Doctor
amongst
the
Jews
.
And
if
there
were
nothing
else
but
his
Epistles
he
wrote
,
this
would
abundantly
declare
the
rare
and
admirable
wisdome
he
was
endowed
with
.
Insomuch
that
Chrysostom
3.
Hom.
upon
1
Corinth
.
speaks
of
a
Dispute
between
a
Christian
and
a
Grecian
;
Whether
Paul
was
not
to
be
preferred
before
Plato
?
though
Chrysostom
condemneth
the
Christians
argument
as
ridiculous
and
absurd
.
Indeed
the
Apostle
speaketh
2
Cor.
11.
6.
That
though
he
was
rude
in
speech
,
yet
not
in
knowledge
.
Now
it
's
questioned
by
Interpreters
,
In
what
sense
Paul
saith
,
He
was
rude
in
speech
?
Austin
thought
,
he
said
so
only
by
concession
,
and
in
the
repute
of
the
false
Apostles
,
who
accounted
him
so
.
But
Chrysostom
,
and
others
think
,
Paul
speaketh
properly
,
and
that
he
was
really
so
;
not
but
that
he
was
full
of
learning
,
only
he
did
not
use
those
affected
wayes
of
humane
eloquence
,
as
he
speaks
in
another
place
.
He
did
not
write
as
a
Demosthenes
,
whom
Plato
censured
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
hunter
of
words
,
and
a
curious
Artificer
therein
;
yet
he
hath
masculine
and
strong
eloquence
;
such
as
becomes
the
divine
and
admirable
matter
he
propounds
.
And
certainly
,
to
paint
a
Jewel
would
take
off
the
proper
lustre
of
it
.
The
more
naked
and
plain
divine
truths
appear
,
the
more
lovely
they
are
,
and
do
more
immediately
insinuate
into
the
heart
.
And
if
he
said
of
Tully's
eloquence
,
because
it
's
not
so
affected
and
fancifull
,
That
he
had
made
great
progresse
in
Rhetorick
,
who
could
delight
in
his
Latine
.
We
may
more
truly
say
,
he
hath
attained
to
some
good
sufficiency
in
Christs
school
,
who
seeth
more
excellency
in
Paul's
Epistles
,
than
in
all
humane
Writers
.
Paul
therefore
had
true
and
solid
wisdome
,
and
was
also
indowed
with
acquired
abilities
in
humane
learning
.
So
that
whereas
Christ
chose
fishermen
that
were
unlearned
;
here
we
see
him
making
use
of
one
that
was
skilfull
and
learned
.
So
that
God
can
make
use
of
all
;
and
as
Austin
said
,
Qui
dedit
Petrum
piscatorem
,
dedit
&
Cyprianum
Rhetorem
.
So
that
we
may
observe
,
When
men
of
great
learning
and
parts
are
chosen
by
God
and
sanctified
,
they
become
eminently
usefull
in
their
place
.
To
amplifie
this
Doctrine
,
consider
,
That
though
Christ
at
first
did
choose
Fishermen
,
and
other
illiterate
persons
,
yet
that
makes
nothing
at
all
to
that
Anabaptistical
position
,
That
men
abiding
in
their
Trades
,
and
destitute
of
learning
,
may
take
upon
them
to
be
publick
Preachers
of
the
Gospel
.
For
that
instance
doth
rather
make
wholly
against
them
.
For
First
,
Though
our
Saviour
called
them
while
illiterate
,
yet
after
their
call
,
he
took
them
into
his
fellowship
.
So
that
they
were
like
a
Colledge
living
together
,
whereof
Christ
was
the
Head
and
Master
;
and
thus
he
trained
them
up
with
himself
for
two
years
before
he
sent
them
abroad
to
preach
.
And
Secondly
,
When
he
enlarged
their
Commission
,
before
they
did
execute
it
,
they
are
commanded
to
stay
at
Jerusalem
,
where
they
received
the
holy
Ghost
in
a
wonderfull
manner
,
and
were
inabled
to
speak
in
all
strange
tongues
,
and
were
also
inabled
to
work
miracles
for
the
confirmation
of
their
Doctrine
.
Now
let
the
Adversaries
demonstrate
such
an
extraordinary
effusion
of
Gods
Spirit
on
them
,
and
we
shall
not
envy
,
if
all
the
Lords
people
can
so
prophesie
.
And
Lastly
,
As
soon
as
they
were
called
at
the
very
first
,
they
left
their
trades
,
they
gave
themselves
to
attend
upon
their
work
they
had
undertaken
,
whereas
these
plead
for
the
retaining
of
their
Calling
still
;
private
Christians
then
,
though
they
are
allowed
to
improve
their
gifts
in
a
mutual
edifying
way
,
and
may
(
if
they
will
)
find
matter
enough
to
exercise
themselves
therein
,
yet
they
may
not
usurp
this
Authority
and
Office
in
the
Church
,
without
a
lawfull
Call
thereunto
.
2.
Learning
whether
in
the
arts
and
tongues
,
is
an
excellent
qualification
in
men
,
and
the
chiefest
of
Gods
gifts
in
a
common
way
.
For
as
Popery
like
a
thick
darkness
did
then
cover
the
face
of
the
whole
earth
,
when
all
learning
was
buried
,
so
when
there
came
a
Reformation
in
that
kind
,
the
Arts
and
the
Tongues
being
more
generally
known
,
then
also
began
the
Reformed
Religion
to
be
so
eminent
.
So
that
if
we
consider
man
,
as
he
is
rational
,
learning
is
his
proper
and
peculiar
perfection
;
and
therefore
far
above
wealth
,
or
beauty
,
or
strength
,
or
any
natural
perfection
whatsoever
.
In
the
times
after
the
Apostles
,
when
extraordinary
things
ceased
,
then
they
were
learned
men
that
God
did
for
the
most
part
raise
up
in
his
Church
,
both
to
govern
the
members
thereof
,
and
to
profligate
Heretiques
:
such
were
Tertullian
,
Origen
,
Austin
and
Cyprian
;
of
whom
Austin
said
,
That
he
came
with
the
Aegyptian
spoil
one
of
Aegypt
,
and
enriched
Israel
;
by
humane
learning
he
did
adorne
the
Church
of
God
.
3.
It
cannot
be
denied
,
but
where
learning
hath
been
in
any
high
degree
,
there
through
the
corruption
of
man
,
it
hath
been
sometimes
made
a
weapon
against
,
and
an
engine
to
promote
the
Devils
kingdom
.
Insomuch
that
the
learned
men
of
the
world
have
done
the
Devil
more
service
than
any
other
men
.
For
the
Devil
at
first
did
not
use
an
Asse
,
or
any
such
dull
creature
to
seduce
Eve
,
but
the
Serpent
,
Because
he
was
more
subtill
than
any
other
beast
upon
the
earth
,
Gen.
3.
1.
Thus
still
the
Devil
loveth
to
appear
in
Serpents
,
in
wise
men
,
in
great
learned
men
,
and
plausible
Scholars
,
knowing
that
such
are
like
Samson
,
That
can
destroy
many
at
one
blow
.
Thus
all
the
Heathen
Philosophers
,
they
were
great
enemies
unto
the
wayes
of
God
.
Who
disputed
for
their
Idolatry
,
and
against
the
Christian
Religion
,
but
their
Sophisters
,
their
learned
men
?
For
that
word
was
used
in
a
good
sense
at
first
;
and
the
reason
is
,
because
man
being
naturally
corrupted
,
and
the
wisdome
thereof
being
enmity
to
God
,
Rom.
1.
8.
The
more
wisdome
,
and
the
more
abilities
a
man
hath
,
the
greater
adversary
he
is
to
God
;
as
the
stronger
or
greater
the
toad
is
,
the
more
poisonous
he
is
.
So
that
learned
men
,
if
not
godly
,
they
come
out
like
so
many
Goliah's
against
the
people
of
God
.
Austin
wrote
to
a
learned
Heathen
,
Ornari
à
te
diabolus
quaerit
,
Learned
men
they
adorn
the
Devils
way
,
and
make
his
Kingdom
and
Laws
to
be
accepted
;
and
withall
it
's
hard
to
have
this
talent
of
gold
,
and
not
to
make
an
Idol
o●
it
.
It
's
hard
to
be
learned
,
and
not
to
be
puffed
up
with
it
.
So
that
whereas
the
way
of
the
Gospel
,
and
the
Scripture
,
is
in
a
plain
but
solid
and
majestical
way
,
they
are
apt
to
deride
and
contemn
it
;
witness
Austin's
confession
of
himself
,
That
he
loved
Tully
'
s
works
,
better
than
the
Bible
.
And
Hierom
tells
us
,
That
he
was
so
addicted
to
humane
learning
,
that
in
a
vision
he
was
terribly
beaten
and
afflicted
,
hearing
this
voice
,
Ciceronianus
es
non
Christianus
.
So
that
we
grant
,
That
many
learned
men
are
kept
off
from
the
humble
and
low
way
of
Christ
,
they
cannot
stoop
to
his
yoke
,
and
all
because
of
their
learning
.
But
yet
4.
This
is
not
from
the
nature
of
learning
it self
,
it
's
from
the
abuse
of
it
.
As
the
Apostle
saith
,
Not
many
noble
men
,
not
many
rich
men
hath
God
called
,
1
Cor
1.
26.
But
this
is
not
,
because
nobility
,
or
wealth
,
are
in
themselves
sinne
,
but
because
such
things
do
many
times
become
a
snare
to
us
.
Learning
therefore
of
it self
,
and
in
its
own
nature
,
hath
no
such
poisonous
quality
;
and
therefore
it
's
a
most
irrational
thing
to
say
,
That
learning
can
be
no
more
sanctified
than
sinne
.
For
was
it
not
in
Paul
,
who
as
Tertullian
expresseth
it
,
did
sanctifie
the
Poets
verses
he
alledged
?
And
are
not
learned
men
,
if
Orthodox
,
and
loving
of
the
truth
more
able
to
convince
the
errours
of
the
learned
gain-sayers
?
Have
not
the
eminent
Lights
in
the
Church
of
God
,
in
all
ages
,
been
learned
men
?
Was
not
the
Aegyptian
learning
sanctified
to
Moses
?
And
now
learning
is
more
necessary
since
the
Apostles
times
,
then
formerly
.
For
in
those
dayes
,
they
were
endowed
with
miracles
,
which
were
a
strong
demonstration
of
the
infallible
Doctrine
that
was
preached
,
and
they
could
speak
in
Tongues
,
and
some
had
the
gift
of
interpretation
,
and
prophesying
by
immediate
workings
of
Gods
Spirit
;
but
none
can
now
pretend
to
any
such
thing
.
What
private
man
could
have
been
able
to
have
read
so
much
as
one
verse
in
the
Bible
,
had
there
not
been
men
learned
in
the
Original
Tongues
,
who
translated
it
into
our
known
Language
?
Neither
can
those
Ministerial
qualifications
which
the
Apostle
requireth
in
every
Elder
,
That
he
be
able
to
teach
,
to
divide
the
Word
of
God
aright
,
to
be
able
by
sound
Doctrine
to
convince
the
gainsayers
,
be
performed
without
learning
.
Yea
,
Doth
not
the
Apostle
Peter
charge
the
wresting
of
Scripture
to
their
own
destruction
upon
unstable
and
unlearned
men
,
2
Pet.
3.
16.
5.
This
must
also
be
acknowledged
,
That
all
the
learning
in
the
world
cannot
help
us
to
a
sanctified
and
holy
understanding
of
the
Scripture
,
no
,
not
so
much
as
the
true
interpretation
of
it
without
the
Spirit
of
God
:
and
if
learned
men
cannot
do
it
without
Gods
Spirit
.
much
less
unlearned
.
Therefore
we
must
not
oppose
learning
to
grace
,
or
to
Gods
Spirit
.
For
how
many
have
written
Comments
upon
the
Bible
,
that
have
been
very
learned
men
,
yet
from
that
sweet
flower
they
have
turned
all
to
poison
,
and
through
the
corruption
that
was
in
their
hearts
,
have
made
it
a
Book
to
vent
all
their
heretical
and
damnable
opinions
?
So
that
there
must
necessarily
be
the
Spirit
of
God
,
besides
learning
,
First
,
to
lead
us
into
all
truth
.
And
then
secondly
,
to
sanctifie
it
to
our
own
hearts
in
an
experimental
and
powerfull
manner
.
For
men
may
be
very
Orthodox
,
and
yet
know
nothing
of
the
work
of
grace
upon
their
own
souls
.
These
things
explained
concerning
a
two-fold
consideration
of
Paul
,
as
a
sinner
,
and
as
a
learned
man
.
Let
us
make
some
practical
Use
of
it
.
And
First
,
We
see
our
duty
,
when
God
makes
use
of
such
great
sinners
,
not
to
upbraid
invident
mihi
gratiam
Dei
,
These
men
envy
me
the
grace
of
God
,
as
the
elder
brother
did
the
Prodigals
conversion
.
It
is
disputed
by
Casuists
,
Whether
a
prophane
ungodly
Minister
formerly
,
though
now
truly
converted
,
is
to
be
continued
in
his
Ministry
,
at
least
in
that
place
,
where
he
hath
lived
so
scandalously
?
Some
are
rigid
for
the
negative
;
Yea
,
the
Novatians
of
old
would
not
admit
any
Christian
that
had
grossely
sinned
,
though
repenting
,
to
Church-communion
.
Others
are
more
mollified
,
and
hold
such
Ministers
,
truly
manifesting
their
conversion
and
repentance
ought
to
be
received
,
and
that
as
Ministers
again
.
But
the
determination
of
this
Case
concerning
a
particular
person
,
would
be
difficult
,
because
circumstances
may
much
alter
the
matter
.
But
in
the
general
,
we
see
Christ
appointing
Peter
to
feed
his
sheep
,
though
he
had
apostatized
in
so
dreadfull
a
manner
.
Neither
may
we
runne
to
that
absurd
and
impious
Position
of
some
,
who
said
,
the
Apostles
delivered
a
more
perfect
way
of
Discipline
,
than
Christ
did
;
because
(
say
they
)
Christ
received
Peter
again
,
and
gave
him
Commission
for
his
Apostleship
through
the
whole
world
.
In
the
Old
Testament
David
and
Solomon
are
used
as
Pen-men
of
the
holy
Scripture
,
though
polluted
once
with
sinne
in
a
scandalous
manner
.
And
here
we
see
Paul
,
though
formerly
a
notorious
sinner
,
and
adversary
to
the
Gospel
,
yet
is
appointed
by
God
to
be
a
chosen
vessel
to
carry
his
name
.
And
certainly
,
the
receiving
of
such
after
their
serious
,
and
publick
satisfaction
to
the
Church
of
God
,
or
to
ministerial
imploiment
may
be
of
great
use
.
For
hereby
he
will
be
the
more
industrious
and
diligent
to
reduce
other
sinners
,
especially
such
as
he
hath
been
an
occasion
to
lead
into
sinne
.
Thus
David
promiseth
,
Psal.
51.
Then
will
I
teach
transgressors
thy
Law
.
And
Christ
bids
Peter
,
When
he
is
converted
to
confirm
his
Brethren
.
Oh
what
zeal
and
holy
revenge
will
seize
upon
such
a
mans
heart
,
to
make
all
the
world
see
,
that
he
would
now
set
up
the
way
of
Christ
,
as
he
did
once
the
Devils
way
,
especially
such
as
he
hath
been
a
means
to
seduce
,
and
harden
in
sin
,
over
those
he
will
weep
and
mourn
!
How
greatly
will
this
lie
upon
his
heart
,
such
it
may
be
will
lie
damned
in
Hell
,
and
I
have
been
the
cause
of
it
?
It
may
be
some
are
now
in
Hell
,
cursing
the
day
that
ever
I
was
a
Minister
or
Pastor
to
them
,
because
I
encouraged
,
and
made
their
hearts
bold
and
glad
in
wickedness
.
Oh
then
,
if
such
agonies
and
estuations
be
in
their
souls
,
in
what
pain
and
travail
will
they
be
to
snatch
such
out
of
the
fire
,
whom
they
have
been
a
cause
to
thrust
in
!
Doth
God
sometimes
call
even
great
sinners
,
and
that
to
eminent
honour
My
sins
are
greater
than
can
be
forgiven
;
I
am
a
viler
person
than
grace
ever
can
,
or
will
convert
.
What
?
May
the
Prodigal
sonne
not
onely
be
received
into
favour
,
but
the
Father
will
runne
and
meet
him
,
weep
over
him
,
put
honour
upon
him
?
Why
then
doth
not
this
kindle
a
fire
in
your
bowels
?
Why
do
you
not
cry
,
even
me
,
even
me
,
Lord
,
the
chiefest
sinner
of
many
thousands
do
thou
draw
to
thy
own
self
?
From
the
second
consideration
of
Paul
,
be
exhorted
to
pray
to
God
,
that
shining
lights
;
such
as
these
are
Stars
indeed
,
both
for
the
light
they
give
,
and
the
purity
of
their
conversation
.
Happy
is
the
Church
of
God
,
when
such
Stars
shine
in
her
.
If
we
have
godly
Ministers
,
and
not
learned
,
then
the
subtil
Papist
and
Heretick
,
will
be
ready
to
prevail
.
If
we
have
learned
,
but
not
godly
,
then
all
holy
order
will
beneglected
,
then
prophaneness
and
impiety
will
lift
up
its
head
;
but
both
together
make
a
blessed
Church
.
SERM.
III.
Paul's
Name
being
prefixed
to
his
Epistle
,
shews
it
to
be
of
Divine
Authority
,
though
of
it self
not
a
sufficient
Argument
to
prove
it
.
The
Pen-men
were
only
Instruments
,
God
the
principal
Author
of
the
Scriptures
,
and
therefore
we
should
rest
satisfied
with
their
style
and
method
,
and
not
question
their
Authority
.
How
to
arm
our selves
against
the
Devil
,
and
all
Hereticks
opposing
the
Divinity
of
the
Scriptures
.
2
COR.
1.
1.
Paul
an
Apostle
of
Jesus
Christ
,
&c.
HItherto
we
have
considered
Paul
under
a
two-sold
respect
;
there
remaineth
one
more
observable
thing
from
the
mentioning
of
himself
,
which
is
not
to
be
omitted
.
For
it
may
be
demanded
,
Why
he
prefixeth
his
name
in
this
Preface
?
And
the
Answer
is
,
That
as
he
expresseth
his
to
obtain
credit
to
what
he
doth
write
;
that
they
may
be
assured
this
is
his
Epistle
,
and
not
sent
to
them
by
any
other
.
For
if
the
Corinthians
were
ignorant
of
the
Authour
of
it
,
or
that
he
was
not
one
,
who
was
guided
by
the
Holy
Ghost
,
they
would
not
have
much
regarded
it
.
So
that
from
hence
observe
,
Inasmuch
that
Paul
'
s
name
is
set
to
this
Epistle
,
it
is
thereby
of
Canonical
and
Divine
Authority
,
and
so
ought
to
be
received
with
all
faith
and
obedience
.
Paul's
Epistles
were
never
doubted
of
,
except
that
to
the
Hebrews
,
(
which
is
attributed
to
him
)
as
the
Epistle
of
James
,
the
2d
of
Peter
,
the
two
last
Epistles
of
John
,
and
the
Revelation
have
been
,
but
were
alwayes
received
into
the
Canon
.
Indeed
there
were
the
Elioniti
,
(
called
so
,
say
some
,
from
the
Hebrew
word
,
because
they
were
poor
,
and
simple
in
understanding
)
These
with
such
succeeding
them
in
many
opinions
did
reject
all
Paul's
Epistles
,
not
but
that
they
thought
they
were
made
by
him
,
only
they
rejected
his
Doctrine
,
because
they
thought
he
was
an
adversary
to
the
Law
,
and
contrary
to
Moses
.
This
truth
about
the
Canonical
Authority
of
this
Book
,
and
the
rest
in
the
Bible
,
is
of
very
great
concernment
,
not
only
because
of
the
weighty
controversies
and
disputes
both
of
old
,
and
alate
herein
;
but
also
because
of
a
practical
consideration
.
For
though
men
do
generally
profess
themselves
to
be
Christians
,
and
say
,
They
acknowledge
the
holy
Bible
,
as
of
Divine
Authority
,
yet
where
is
the
man
almost
,
that
liveth
,
as
if
he
did
believe
it
to
be
a
true
Book
?
For
doth
any
wicked
man
,
that
goeth
on
in
his
impenitent
wayes
,
believe
the
Word
of
God
to
be
true
,
that
condemneth
him
,
that
forbids
and
threatens
his
wayes
,
that
tels
him
assuredly
,
that
if
it
be
true
,
and
the
Word
of
God
,
without
reformation
,
he
will
be
as
assuredly
damned
,
as
if
he
were
in
Hell
already
?
Can
a
man
then
believe
this
to
be
Gods
Word
,
and
yet
be
so
desperately
mad
,
as
to
live
in
a
full
contrariety
to
it
?
If
therefore
this
very
Epistle
be
received
as
the
Word
of
God
,
that
it
's
no
Apocryphal
or
humane
Invention
,
but
Paul
wrote
it
,
as
inspired
and
directed
by
the
Holy
Ghost
.
How
can
ye
,
how
dare
ye
reject
the
counsel
and
admonitions
contained
therein
,
both
as
you
are
a
Church
,
and
as
you
are
particular
persons
?
But
to
enlarge
this
Doctrine
,
consider
these
things
:
First
,
That
the
meer
prefixing
of
a
name
,
though
of
some
holy
Authour
,
is
not
enough
barely
of
it self
,
to
confirm
the
Divine
Authority
of
the
Scripture
.
For
although
indeed
most
of
the
Books
both
in
the
Old
and
New
Testament
,
have
their
names
prefixed
,
yet
some
of
them
have
not
,
as
of
Judges
:
So
in
the
New
Testament
,
the
Epistle
to
the
Hebrews
,
hath
not
the
name
of
its
Authour
:
But
these
are
few
only
in
respect
of
those
,
whose
Authours
are
known
.
All
the
Prophets
begin
their
Prophecies
with
their
Names
,
and
the
Authority
they
have
by
God
,
that
greater
faith
may
be
given
to
what
they
deliver
.
If
then
the
Authour
of
some
Books
be
not
known
,
yet
if
these
Books
have
all
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
marks
,
which
other
Books
have
,
for
their
Canonical
Authority
,
then
they
are
to
be
received
as
the
Word
of
God
.
Therefore
(
I
say
)
a
meer
Inscription
of
the
Name
,
without
other
signs
,
is
not
enough
:
for
there
are
false
Gospels
,
that
go
under
the
name
of
Thomas
and
Barnabas
;
yea
,
there
is
a
third
Epistle
said
to
be
of
Paul
to
the
Corinthians
:
and
Paul's
Epistles
to
Seneca
,
are
mentioned
by
Austin
and
Hierom
with
some
respect
,
though
both
Papists
and
Protestants
reject
them
as
Apocryphal
.
We
must
therefore
besides
the
Name
,
consider
those
other
Arguments
,
which
prove
the
Divine
Authority
of
the
Scripture
,
and
see
whether
they
be
in
it
,
or
not
.
It
doth
appear
that
even
in
Paul's
time
there
were
some
deceivers
,
who
would
counterfeit
Letters
,
as
if
written
by
Paul
,
and
set
his
Name
thereunto
,
to
get
the
more
Authority
.
This
he
informeth
the
Thessalonians
of
,
2
Thess.
2.
2.
That
they
should
not
be
shaken
in
mind
by
word
or
letter
,
as
from
him
,
&c.
You
see
there
were
some
,
that
preached
the
instant
approach
of
Christs
coming
;
and
they
alledged
Paul
for
it
,
Paul
said
so
,
and
Paul
wrote
so
.
Hence
it
is
that
to
prevent
such
mistakes
,
he
doth
so
often
mention
his
own
hand
in
writing
,
The
salutation
of
me
Paul
with
mine
own
hand
,
1
Cor.
16.
21.
Gal.
6.
11.
Col.
4.
18.
2
Thes.
3.
17.
Phil.
1.
9.
he
put
his
own
hand
,
as
well
as
his
own
name
to
his
Epistles
.
Secondly
,
Consider
that
Paul
,
and
so
all
other
Pen-men
of
the
holy
Scripture
,
they
were
not
the
principal
Authours
,
but
instruments
used
by
God
,
and
that
not
in
a
general
or
common
way
.
As
when
godly
men
make
Sermons
,
or
write
Books
,
but
in
a
peculiar
,
and
extraordinary
manner
;
So
that
there
could
not
be
any
mistake
or
errour
.
This
is
witnessed
by
Paul
,
2
Tim.
3.
16.
All
Scripture
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
given
by
inspiration
.
All
Scripture
]
And
although
the
Books
of
the
Old
Testament
were
it
may
be
then
only
written
,
yet
it
holds
by
proportion
,
of
all
that
shall
afterwards
be
written
.
Peter
also
confirmeth
this
,
2
Pet.
1.
21.
For
the
Prophese
came
not
of
old
time
by
the
will
of
man
,
but
holy
men
spake
as
they
were
moved
by
the
Holy
Ghost
.
The
whole
Word
of
God
then
,
came
not
by
mens
inventions
,
neither
was
it
any
designe
in
them
,
to
make
such
a
Canon
or
Rule
for
men
to
walk
by
;
but
they
were
inspired
by
God
both
in
the
speaking
and
writing
of
it
,
so
that
both
for
matter
and
words
they
were
infallibly
guided
.
And
therefore
,
though
Chrysostome
,
and
others
,
do
admit
of
some
repugnancy
in
the
holy
Writers
of
the
Bible
,
in
matters
of
lesse
moment
;
and
say
,
That
this
makes
more
to
prove
the
Divine
Authority
of
the
Bible
,
because
hereby
it
doth
appear
,
that
they
did
not
all
conspire
and
agree
together
;
yet
this
is
dangerous
to
hold
so
.
For
if
they
might
erre
in
matters
of
Less
moment
,
why
not
in
greater
?
Besides
the
Text
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
All
Scripture
,
that
is
,
the
whole
Scripture
in
all
the
parts
of
it
.
So
that
the
Bible
it
's
Gods
Book
,
it
comes
from
him
,
he
hath
commanded
it
as
a
Rule
,
in
which
we
must
search
,
and
by
which
we
are
to
order
our
lives
.
Oh
then
,
with
what
reverence
and
respect
should
we
receive
it
!
There
we
see
the
mind
of
God
,
the
will
of
God
,
who
would
not
think
that
there
should
be
nothing
done
in
the
Church
of
God
,
but
what
is
according
to
the
Bible
,
the
Doctrine
of
the
Bible
,
the
Worship
of
the
Bible
,
the
good
Order
of
the
Bible
.
Yea
,
that
there
should
be
nothing
done
in
Nations
,
in
Cities
,
in
Towns
,
in
Villages
,
in
Families
,
but
what
the
Bible
commands
.
For
that
being
the
Word
of
God
,
all
Laws
,
all
humane
Authority
and
Power
,
are
to
submit
to
that
.
And
certainly
,
this
is
an
infinite
mercy
,
That
in
all
things
necessary
to
salvation
,
we
may
know
the
will
of
God
,
what
he
would
have
us
to
do
.
It
's
not
then
Paul
or
Peter
,
but
God
himself
whose
Authority
you
despise
,
when
you
will
not
obey
the
commands
in
their
writings
;
for
they
are
but
the
Pen-men
,
or
rather
those
that
did
dictate
it
;
for
Paul
had
some
others
sometimes
to
write
his
Epistles
,
as
it
's
thought
,
Tertius
wrote
that
to
the
Romans
.
Therefore
because
he
wrote
that
to
the
Galatians
with
his
own
hand
,
he
takes
notice
of
it
,
Gal.
6.
11.
that
thereby
they
might
be
the
more
earnest
against
those
false
teachers
,
that
would
bring
in
the
Ceremonial
Rites
for
Justification
;
yet
though
the
Holy
Ghost
did
thus
inspire
and
direct
the
holy
Writers
thereof
,
both
for
matter
and
words
,
that
doth
not
hinder
,
but
that
it
was
in
a
sutable
way
to
their
Gifts
and
Parts
;
Therefore
there
is
a
great
difference
between
the
Prophet
Isaiah's
and
Amos's
Prophesies
in
respect
of
the
style
,
and
so
of
Luke
and
John
.
Hence
thirdly
,
Seeing
the
Scripture
is
thus
inspired
by
God
,
and
the
Pen-men
were
moved
by
him
in
the
composing
of
it
,
this
should
teach
us
to
rest
satisfied
in
the
style
and
method
of
it
.
For
the
style
,
because
it
hath
not
the
florid
,
and
Rhetorical
Ornaments
,
that
humane
Authours
have
,
therefore
some
have
disdained
it
.
Yea
,
how
many
had
rather
read
some
quaint
English
Books
,
or
Poets
,
or
Oratours
,
rather
than
that
?
Oh
be
ashamed
of
that
curiosicy
and
vanity
of
thine
,
if
thou
art
not
ashamed
to
believe
in
a
crucified
God
,
in
Christ
,
though
born
in
a
manger
!
Why
of
such
a
Scripture
that
doth
in
a
plain
,
but
majesticall
manner
relate
these
things
?
They
say
,
where
mines
of
Gold
are
,
there
groweth
little
Grass
,
and
few
Flowers
.
Thus
where
divine
and
holy
matter
is
,
affectation
of
words
,
and
humane
eloquence
would
be
a
disparagement
to
it
.
The
Scripture
is
in
a
style
full
of
Efficacy
and
Majesty
sutable
to
God
,
who
speaks
it
;
and
therefore
the
very
Heathen
could
say
,
That
Moses
wrote
his
History
like
one
that
was
of
God
.
And
for
the
Method
also
,
that
some
are
Historical
,
some
Prophetical
,
some
Moral
;
all
this
is
from
the
Wisdome
of
God
.
Therefore
it
's
prophane
arguing
on
Bellarmin's
part
,
who
saith
,
That
if
God
had
intended
the
Bible
to
be
Rule
of
Matters
in
Faith
,
it
would
have
been
put
into
some
other
mould
,
like
a
Catechisme
,
or
some
Body
of
Divinity
.
But
what
arrogancy
is
this
,
to
prescribe
to
the
Spirit
of
God
?
And
this
may
satisfie
us
in
that
Question
made
by
some
,
Why
Paul
did
write
thus
in
an
Epistolary
way
?
Why
,
it
was
by
way
of
Epistles
that
he
wrote
,
rather
than
in
another
manner
?
For
although
some
give
Reasons
,
as
,
Because
it
was
the
way
of
the
greatest
,
and
most
learned
to
answer
to
questions
propounded
by
others
.
Hence
we
have
the
rescripta
,
and
responsa
prudentium
.
Or
,
because
it
's
a
more
familiar
way
,
and
apter
to
beget
love
.
Hence
Gregory
called
the
whole
Bible
,
An
Epistle
sent
from
the
Omnipotent
God
to
Mankind
.
Though
(
I
say
)
these
Reasons
be
given
,
yet
it
's
best
to
acquiesce
in
the
Wisdome
of
God
.
Fourthly
,
Christians
should
not
willingly
enter
into
those
Disputes
,
which
are
apt
to
be
raised
about
the
Authority
of
the
Bible
,
and
how
we
come
to
know
they
are
the
Books
of
God
.
Austin
spake
fully
to
this
,
when
he
acknowledged
that
God
had
taught
him
,
that
such
were
not
to
be
heard
,
who
would
say
,
Unde
seis
hos
libros
?
&c.
How
do
ye
know
these
Books
to
be
from
the
Holy
Ghost
,
and
that
the
Authours
thereof
were
guided
by
him
?
For
this
is
the
first
principle
of
Christianity
;
We
cease
to
be
Christians
,
if
we
deny
the
Authority
of
them
.
So
that
as
in
all
Arts
,
there
are
the
prima
principia
,
which
are
not
to
be
questioned
,
and
are
indemonstrable
;
So
is
the
Scipture
to
Christians
.
They
are
like
the
Sunne
,
that
is
visible
by
its
own
light
.
And
indeed
it
would
be
a
vain
attempt
to
undertake
such
a
proof
to
a
Christian
;
seeing
nothing
can
be
apprehended
of
greater
Authority
with
him
than
the
Scripture
it self
.
Therefore
the
people
of
God
should
stop
their
ears
against
all
such
Disputes
.
For
it
was
the
Devils
way
of
old
to
make
Eve
question
the
truth
of
Gods
Word
.
Yet
In
the
fifth
place
,
Because
the
importunity
of
Papists
and
Heretickes
,
yea
First
,
That
we
have
as
great
a
testimony
to
believe
that
the
Books
of
the
Scripture
were
written
by
those
holy
men
to
whom
they
are
ascribed
,
as
we
have
to
believe
any
works
were
made
by
humane
Authours
.
That
Plato's
works
were
made
by
Plato
,
that
Tully's
works
were
made
by
Tully
;
thus
that
Paul's
Epistles
were
made
by
him
:
Yea
,
we
have
farre
greater
reason
,
for
there
were
miracles
wrought
by
most
of
those
,
who
wrote
those
Books
,
which
could
not
but
confirm
their
Authority
in
writing
;
whereas
Plato
and
Aristotle
,
these
never
wrought
any
miracles
.
Now
then
,
if
there
were
no
more
,
this
is
something
,
That
there
is
not
so
much
reason
to
doubt
of
these
Books
as
made
by
such
men
,
then
of
any
humane
Authour
that
ever
wrote
.
And
as
thou
hast
no
doubts
there
,
so
neither
may
any
be
made
here
.
But
In
the
second
place
,
We
must
go
higher
,
for
this
is
but
an
Humane
testimony
,
and
so
only
begets
an
Humane
Faith
.
They
introduce
Humanity
That
we
must
receive
the
matter
therein
,
as
the
word
of
God
,
and
not
of
man
.
For
this
being
their
Writings
,
and
they
therein
declaring
,
that
they
are
sent
of
God
,
and
that
their
Doctrine
is
of
Heaven
,
it
must
necessarily
follow
,
That
the
ultimate
motive
of
our
Faith
,
is
that
Divine
Revelation
,
and
Authority
appearing
therein
.
So
that
if
this
be
cleared
in
an
humane
way
,
that
such
men
there
were
once
,
and
they
wrote
those
things
;
as
the
malicious
adversaries
who
wrote
against
them
do
confess
,
then
they
therein
declaring
of
whom
they
come
,
and
from
whence
inabled
,
we
do
no
longer
receive
their
works
,
as
we
do
humane
works
,
but
as
the
word
of
God
.
Humane
Faith
may
make
way
for
a
Divine
Faith
;
but
this
Divine
Faith
cannot
be
ultimately
resolved
into
it
.
And
if
to
this
In
the
next
place
,
you
adde
,
The
wonderfull
Doctrine
informing
us
about
God
,
and
the
way
of
reconciliation
of
a
sinner
with
him
;
as
also
the
purity
and
holiness
of
the
promises
,
the
excellency
of
the
reward
promised
,
and
the
terrible
threatnings
denounced
:
as
also
the
fulfilling
of
predictions
spoken
of
many
years
before
;
the
miracles
wrought
to
confirm
it
;
the
Universal
Consent
of
all
Christians
in
those
Books
,
except
some
doubt
for
a
while
about
a
few
,
which
was
afterwards
quickly
removed
;
as
also
the
patient
Martyrdom
of
many
millions
to
testifie
this
truth
.
These
and
other
things
may
abundantly
quell
all
those
Disputes
and
atheistical
reasonings
that
may
rise
in
thy
heart
.
But
that
these
may
perswade
thee
,
Thou
art
earnestly
to
pray
for
the
Spirit
of
God
,
which
alone
worketh
a
Divine
Faith
in
us
,
in
and
through
the
Word
,
without
which
though
all
those
Arguments
be
spread
before
us
,
yet
we
remain
Atheists
or
Scepticks
.
Use
.
Is
this
Epistle
then
of
Divine
Authority
?
Is
it
not
so
much
Paul
,
as
God
by
Paul
?
Take
heed
then
of
rejecting
any
duty
,
or
truth
contained
therein
.
Among
other
passages
take
notice
of
that
,
2
Cor.
4.
15.
He
that
is
in
Christ
is
a
new
creature
;
old
things
are
passed
away
,
all
things
are
become
new
.
If
this
be
received
as
a
Divine
Truth
,
then
what
will
become
of
you
,
who
yet
lie
in
your
old
lusts
and
sinnes
?
Is
this
Gods
Word
?
Oh
tremble
then
,
thou
that
hast
thy
old
rags
upon
thee
!
None
is
in
Christ
,
but
a
new
creature
:
Is
not
this
place
enough
to
convert
the
whole
Congregation
?
Do
ye
need
any
more
to
cast
off
all
your
former
impieties
?
But
how
long
shall
we
complain
,
Who
believeth
Gods
word
?
SERM.
IV.
What
an
Apostle
was
.
Christ
in
the
building
of
his
Church
used
extraordinary
Officers
,
but
did
not
follow
the
Model
of
the
Jewish
Government
.
What
were
the
Properties
and
Qualifications
of
an
Apostle
.
2
COR.
1.
1.
Paul
an
Apostle
of
Jesus
Christ
,
&c.
THe
next
thing
considerable
,
is
Paul's
description
from
his
Office
,
and
that
an
Apostle
.
He
nameth
his
Office
,
thereby
to
be
received
with
Authority
.
And
that
they
might
honour
his
Calling
,
it
being
of
great
consequence
for
those
who
come
in
the
Name
of
the
Lord
,
to
be
assured
of
their
Calling
.
The
word
Apostle
is
sometimes
used
more
largely
for
one
that
is
sent
;
and
Philippians
messenger
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
so
it
seemeth
by
the
Translation
,
our
Translators
understood
it
;
but
Salmasius
doth
vehemently
contend
,
pleading
also
the
consent
of
the
Ancients
,
that
it
's
to
be
understood
of
an
Apostle
,
and
that
Paul
never
useth
the
word
,
but
of
eminent
and
chief
Officers
in
the
Church
,
so
that
he
is
called
the
Philippians
Apostle
,
because
he
was
a
special
fellow-labourer
with
Paul
,
in
planting
of
that
Church
.
Apostles
Apostles
.
For
seeing
that
many
came
in
at
the
Apostles
preaching
,
insomuch
that
they
were
not
able
to
manage
all
things
themselves
,
they
therefore
assumed
as
assistants
others
,
whom
they
called
Apostles
.
Therefore
2
Cor.
11.
5.
and
Chap.
13.
11.
we
read
of
some
that
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
chiefest
Apostles
.
So
that
the
name
was
given
to
others
besides
the
eminent
twelve
.
And
of
these
Salmasius
and
Illyricus
understand
that
place
,
Ephes.
4.
11.
where
the
Apostle
saith
,
God
had
set
in
his
Church
some
Apostles
,
&c.
that
is
(
say
they
)
some
choice
and
eminent
Teachers
.
But
Salmasius
by
these
secondary
Apostles
seemeth
to
mean
the
Evangelists
,
whereas
those
are
distinguished
in
that
enumeration
.
It
's
enough
,
that
others
were
called
Apostles
besides
the
twelve
,
and
that
they
were
Coadjutors
with
them
in
the
planting
and
propagating
of
the
Gospel
.
Now
the
Apostle
Paul
,
though
he
was
none
of
the
twelve
immediately
called
by
Christ
,
yet
because
he
had
such
an
extraordinary
Call
afterwards
by
Christ
,
while
glorified
in
Heaven
,
which
none
else
had
,
but
he
,
therefore
is
justly
reckoned
with
the
other
,
and
so
accounted
as
the
thirteenth
Apostle
.
Thus
that
which
was
of
such
exceeding
rich
grace
,
and
so
extraordinary
a
priviledge
to
Paul
,
yet
he
was
not
puffed
up
with
it
;
but
1
Cor.
15.
9.
makes
a
new
Greek
word
,
He
was
less
than
the
least
,
and
looks
upon
himself
as
an
abortive
,
and
one
born
out
of
due
time
.
Observe
That
Christ
in
the
first
planting
of
the
Christian
Church
,
did
appoint
extraordinary
Officers
,
which
he
called
Apostles
.
That
as
God
in
the
first
plantation
of
the
people
of
Israel
,
when
he
brought
them
out
of
Aegypt
,
and
imbodied
them
together
,
did
guide
them
and
provide
for
them
in
an
extraordinary
way
,
which
did
wholly
cease
,
when
they
came
to
be
setled
in
Canaan
.
Thus
did
the
Lord
Christ
,
in
the
beginning
of
his
Church
use
many
extraordinary
things
,
as
Officers
and
Miracles
,
which
now
have
no
more
continuance
,
though
the
advantage
of
these
doth
still
belong
to
us
.
For
those
very
miracles
,
though
wrought
long
since
,
and
those
extraordinary
Officers
are
yet
of
spiritual
influence
.
That
Christ
did
appoint
Apostles
,
and
how
,
appeareth
in
their
first
Institution
of
them
,
Luke
6.
13.
and
Matth.
10.
2.
and
this
he
did
of
large
bowels
,
and
compassions
to
those
whom
he
would
save
;
They
were
sent
as
so
many
Embassadours
,
to
woe
and
beseech
people
in
Christs
stead
to
be
reconciled
with
the
Father
.
He
did
not
take
a
way
by
immediate
inspiration
and
efficacy
upon
mens
hearts
,
as
he
might
have
done
.
For
he
that
could
cure
the
dead
,
though
he
were
distant
from
them
,
could
also
have
poured
his
Spirit
upon
all
flesh
,
though
bodily
absent
from
him
,
yet
he
was
pleased
to
use
this
mediation
of
man
,
as
being
more
suitable
and
fit
instruments
for
to
work
upon
us
.
To
improve
this
Doctrine
,
consider
First
,
That
it
is
observed
by
learned
men
,
That
our
Saviour
in
the
edification
and
building
of
the
Christian
Church
,
did
not
follow
the
Jewish
Church
Government
,
which
was
formerly
appointed
by
God
,
viz.
by
an
high
Priest
,
and
chief
Priests
with
the
Levites
under
them
.
Therefore
the
Officers
of
Christs
Church
are
not
to
be
called
Priests
or
Levites
,
though
sometimes
the
Ancients
call
the
Elders
and
Deacons
so
;
but
that
is
by
allusion
onely
.
For
,
as
was
said
,
our
Saviour
did
not
propound
that
form
in
the
Old
Testament
to
follow
:
So
that
all
those
endeavours
which
have
been
used
to
conforme
the
Church
of
Christ
to
the
Jewish
in
Government
,
and
Ceremonial
Worship
;
as
to
have
a
Pope
,
because
an
high
Priest
;
to
have
glorious
vestments
in
the
Worship
of
God
,
because
the
Priests
had
;
this
is
to
go
contrary
to
Christ
.
For
indeed
if
our
Saviour
did
follow
any
thing
,
it
was
the
Synagogues
and
their
Orders
.
Hence
learned
men
shew
,
That
the
chief
Ruler
of
the
Synogogue
,
he
had
his
Messengers
to
go
up
and
down
to
the
several
Synagogues
upon
special
imployment
,
and
these
were
called
Thelichin
,
Apostles
:
So
they
had
two
sorts
of
Elders
,
which
were
made
by
imposition
of
hands
,
and
they
had
Excommunication
in
their
Synagogues
.
Yea
,
some
say
,
both
Baptisme
and
the
Lords
Supper
were
taken
as
Rites
from
the
Jews
then
in
use
;
for
they
had
such
an
initiation
of
all
Proselytes
,
and
when
they
took
such
in
,
they
took
in
their
children
also
:
And
so
for
eating
of
bread
,
and
drinking
of
wine
.
Onely
they
adde
,
That
when
Christ
took
up
these
,
he
changed
the
nature
of
them
:
They
were
Rites
and
Ceremonies
before
,
but
Christ
made
them
Sacraments
.
But
let
the
learned
debate
these
things
.
This
is
enough
to
us
,
That
Christ
he
did
as
the
chief
Head
of
his
Church
,
choose
some
,
whom
he
called
Apostles
,
for
to
beginne
and
propagate
his
Church
.
Therefore
in
the
second
place
consider
,
That
these
Properties
go
to
make
an
Apostle
,
so
that
he
could
not
be
an
Apostle
,
who
had
not
these
qualifications
.
As
First
,
It
was
necessary
that
he
should
have
an
immediate
Call
from
Christ
.
not
an
Apostle
of
men
,
or
by
men
,
but
wholly
and
solely
by
the
will
of
God
.
Thus
as
there
were
Prophets
in
the
Old
Testament
,
and
so
also
some
in
the
New
,
who
were
immediately
inspired
by
God
;
so
there
were
such
who
also
had
an
immediate
Call
from
God
;
and
it
was
the
consideration
of
this
Call
that
did
so
imbolden
them
,
especially
against
all
traducers
and
false
accusers
,
as
appeareth
by
Paul
himself
in
this
Epistle
.
But
now
you
must
know
,
That
though
the
Pastors
and
Teachers
,
which
in
after
ages
have
ruled
in
the
Church
,
had
not
such
an
immediate
Call
from
God
,
but
mediate
by
man
,
yet
even
they
also
are
truly
appointed
of
God
.
Even
the
ordinary
Officers
are
in
Christs
stead
,
and
are
to
be
received
as
from
God
,
for
they
have
as
true
a
Call
,
though
not
as
immediate
.
As
Abel
Adam's
sonne
was
as
truly
a
man
,
though
in
an
ordinary
way
,
as
Adam
,
who
was
immediately
made
by
God
.
Hence
Eph.
4.
11.
Christ
is
said
to
set
in
his
Church
Pastors
,
as
well
as
Apostles
.
This
is
necessarily
to
be
observed
,
because
that
we
are
apt
to
despise
that
Office
,
which
hath
not
an
immediate
Call
.
Secondly
,
It
was
required
to
the
Apostles
to
be
the
first
builders
and
planters
of
salt
of
the
earth
,
because
by
them
God
did
wonderfully
season
the
world
.
They
were
the
light
,
because
the
world
was
in
darkness
,
before
they
were
raised
up
.
So
that
although
Christ
himself
be
properly
the
foundation
,
and
all
Churches
are
built
on
him
as
a
Rock
,
yet
the
Scripture
saith
,
We
are
built
upon
the
Apostles
.
Likewise
Ephes.
2.
20.
Jesus
Christ
being
the
corner
stone
.
So
,
Revel.
21.
14.
The
twelve
Apostles
,
are
the
iwelve
foundations
.
Hence
Divines
usually
distinguish
between
Fundamentum
fundans
,
and
fundatum
.
The
Apostles
they
are
a
foundation
,
but
yet
need
another
foundation
,
which
is
the
Lord
Christ
.
Besides
,
it
's
the
Doctrine
of
the
Apostles
,
and
not
their
persons
,
which
the
Church
is
built
upon
;
onely
they
were
next
to
Christ
,
the
first
founders
and
builders
of
the
Christian
Church
.
Hence
we
read
that
Paul
had
the
Apostleship
for
the
Gentiles
,
and
Peter
for
the
Jews
,
Gal.
2.
8.
And
in
this
sense
Cameron
hath
a
singular
opinion
of
that
place
so
much
vexed
by
Interpreters
,
viz.
Thou
art
Peter
,
and
upon
this
Rock
will
I
build
my
Church
;
he
understands
it
of
Peter
,
and
that
he
was
the
secondary
Rock
(
Christ
being
the
chiefest
)
upon
which
the
Jewish
Church
was
built
,
for
by
his
Ministry
they
were
converted
.
But
this
is
capable
of
several
Objections
.
Thirdly
,
It
was
requisite
to
the
Apostles
,
that
they
should
be
eye-witnesses
of
what
Christ
did
and
suffered
,
that
so
their
testimony
might
be
the
more
undoubted
:
And
therefore
even
the
Apostle
Paul
,
though
converted
after
Christs
death
and
resurrection
,
yet
acknowledgeth
,
that
Christ
was
seen
of
him
also
;
but
for
the
other
Apostles
,
they
were
present
with
Christ
:
And
therefore
the
Apostle
John
,
1
Epist.
1.
1.
begins
his
Epistle
thus
,
That
which
we
have
seen
and
felt
.
This
eye-witness
,
and
familiar
conversation
also
with
Christ
is
mentioned
,
Acts
10.
41.
God
shewed
Christ
,
not
to
all
the
people
,
but
unto
witnesses
chosen
before
of
God
even
to
us
who
did
both
eat
and
drink
with
him
.
And
this
is
that
which
confirmeth
the
History
,
some
of
them
relate
,
for
they
were
present
in
the
acting
of
those
things
they
record
,
and
their
faithfulness
and
honesty
is
abundantly
testified
otherwise
.
So
that
although
we
did
not
see
and
behold
what
Christ
did
,
and
his
miracles
with
our
own
eyes
,
yet
those
Apostles
did
,
who
are
without
all
suspicion
.
Fourthly
,
The
Apostles
were
universal
Officers
;
they
were
not
limitted
or
particular
Churches
:
as
the
Pastors
were
,
but
the
whole
Church
of
God
was
their
flock
;
Therefore
they
are
called
,
the
light
of
the
world
,
and
the
salt
of
the
earth
,
not
Judea
only
:
And
thus
the
Apostle
professed
,
He
had
care
over
all
the
Churches
;
Therefore
you
see
to
how
many
Churches
he
directs
his
Epistles
;
and
although
Paul
makes
his
Apostleship
for
the
Gentiles
,
and
Peter
for
the
Jews
;
yet
that
was
either
by
consent
,
or
else
,
though
they
did
principally
attend
to
these
,
yet
they
did
also
declare
the
Gospel
to
others
,
as
it
is
plain
in
Cornelius
his
case
,
that
Peter
did
preach
to
the
Gentiles
.
Fifthly
,
They
were
indowed
with
the
Spirit
of
God
in
an
infallible
manner
;
visible
infallible
Judges
.
Whatsoever
person
or
Churches
did
resort
to
them
,
for
the
determining
of
any
case
of
Conscience
,
they
could
decide
infallibly
.
Therefore
the
Apostle
,
1
Cor.
7.
though
he
saith
in
the
point
of
marriage
,
that
it
was
he
,
and
not
the
Lord
;
yet
that
is
,
he
had
not
express
command
from
the
Lord
,
otherwise
he
was
infallibly
directed
in
that
resolution
by
the
Spirit
of
God
.
And
howsoever
it
be
disputed
,
When
this
Spirit
of
infallibity
was
bestowed
on
them
?
As
also
,
Whether
they
could
grow
in
knowledge
,
or
no
?
For
it
is
plain
at
their
first
mission
,
they
were
not
freed
from
Doctrinal
Errours
,
as
about
Christs
temporal
Kingdom
;
their
doubt
of
the
Resurrection
,
and
ignorance
about
preaching
to
the
Jews
.
Yet
it
's
most
probable
the
Apostles
had
this
bestowed
on
them
in
a
more
large
manner
at
the
Pentecost
,
and
Paul
at
his
conversion
.
As
for
that
fault
charged
on
Peter
,
Gal.
1.
that
he
did
not
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
was
not
an
errour
in
judgement
,
but
in
fact
.
For
although
the
Apostles
were
preserved
from
errours
,
this
priviledge
being
for
the
gathering
of
Churches
at
first
,
yet
in
respect
of
practice
they
might
and
did
erre
,
thereby
needing
alwayes
forgiveness
of
sins
.
Only
for
Doctrine
they
could
not
,
because
on
them
,
that
is
their
Doctrine
,
the
Church
is
said
tobe
built
.
Sixthly
,
They
were
likewise
endowed
with
miraculous
gifts
,
so
that
they
abounded
in
all
wisdome
and
knowledge
,
as
also
in
all
tongues
.
For
God
calling
them
to
such
an
Universal
Office
,
he
would
not
fail
in
bestowing
of
them
those
necessary
means
that
did
conduce
thereunto
.
Not
that
it
was
necessary
they
should
be
endowed
with
the
knowledge
of
the
Mathematicks
,
or
such
other
Arts
,
but
with
what
was
conducible
to
that
end
.
Now
miracles
they
were
necessary
,
because
they
preached
that
Doctrine
,
which
was
wholly
new
to
the
world
,
and
could
not
be
demonstrated
by
Reason
:
therefore
miracles
were
required
to
confirm
it
.
Seventhly
,
They
were
the
chiefest
and
highest
Officers
in
the
Church
.
They
Judas
the
Apostate
.
So
that
none
have
cause
to
boast
in
any
Church-priviledges
.
Those
that
are
called
here
beatissimi
and
sanctissimi
by
their
Office
may
be
misrrrimi
in
hell
.
Eighthly
,
They
were
all
equal
in
respect
of
Power
and
Authority
.
Our
Saviour
Whose
sins
ye
remit
,
they
shall
be
remitted
.
Peter
hath
no
supremacy
over
the
rest
.
They
might
differ
in
gifts
,
graces
,
and
labour
or
work
for
God
,
and
love
from
Christ
,
as
John
was
beloved
above
all
;
but
in
respect
of
Authority
none
was
superiour
to
others
.
Ninthly
,
They
were
temporary
Officers
,
and
therefore
did
cease
with
the
persons
.
Even
as
Miracles
,
so
Apostles
were
onely
for
the
first
planting
of
Apostolical
Sea
.
Tenthly
,
Though
extraordinary
Officers
,
yet
they
did
contain
what
was
inferiour
.
fellow
elder
;
and
John
in
his
two
last
Epistles
styles
himself
,
the
elder
,
not
the
Apostle
;
so
that
the
ordinary
Pastours
succeed
the
Apostles
in
what
they
had
as
ordinary
,
viz.
to
preach
the
Word
,
and
dispense
the
Sacraments
.
Lastly
,
Though
thus
admirably
qualified
,
yet
they
did
not
convert
all
before
them
.
But
many
resisted
their
Doctrine
,
many
grew
enemies
and
opposite
to
them
:
Insomuch
that
all
but
John
were
put
to
violent
deaths
.
It
's
then
no
wonder
,
if
ordinary
Pastors
do
not
reform
a
whole
Congregation
,
if
they
be
hated
and
opposed
;
for
can
they
expect
to
be
better
than
the
Apostles
?
Do
not
then
think
with
your selves
,
if
we
had
such
as
the
Apostles
to
preach
to
us
,
immediately
called
of
God
,
and
that
could
confirme
their
Doctrine
by
miracles
,
then
we
would
presently
submit
;
This
is
but
deceit
and
hypocrisie
.
And
certainly
,
though
the
Apostles
be
taken
from
us
,
yet
we
have
their
Doctrine
.
Paul
speaketh
by
his
Epistles
to
us
still
.
We
need
not
with
Austin
wish
to
hear
Paul
preaching
.
SERM.
V.
The
Divine
Call
of
Church-Officers
is
clearly
to
be
knowne
,
and
faithfully
to
be
improved
.
What
advantages
will
follow
upon
a
true
Call
,
both
to
the
Officers
themselves
,
and
the
People
.
2
COR.
1.
1.
Paul
an
Apostle
of
Jesus
Christ
,
&c.
VVE
have
considered
Paul
under
the
second
adjunct
attributed
to
him
,
viz.
his
Apostleship
,
Paul
an
Apostle
;
whereupon
we
treated
on
the
Office
of
the
Apostles
.
We
proceed
to
a
second
Observation
.
For
whereas
Paul
doth
therefore
mention
his
Call
to
that
glorious
Office
,
thereby
to
be
received
with
greater
reverence
and
authority
:
as
also
to
encourage
himself
against
those
false
Apostles
,
who
used
their
utmost
endeavour
to
bring
him
into
reproach
with
the
Corinthians
.
We
may
thence
observe
this
,
That
it
is
of
great
consequence
both
to
the
Ministers
of
God
,
and
the
people
to
be
fully
informed
of
that
Divine
Call
,
which
the
Officers
of
the
Church
have
towards
them
.
That
they
who
preach
may
be
able
to
say
,
We
come
in
the
Name
of
the
Lord
to
you
.
It
is
not
we
that
have
obtruded
our selves
,
but
God
that
hath
invested
us
with
this
Office
over
you
.
And
they
also
who
hear
,
may
say
,
We
esteem
of
you
as
the
stewards
of
God
;
we
receive
you
as
Embassadors
from
the
Lord
to
us
.
To
pursue
this
,
first
,
Consider
that
there
are
many
large
disputes
both
in
old
and
later
writers
about
the
Call
of
Church-officers
.
As
the
truth
it self
is
subject
to
many
difficulties
:
So
the
perverse
disputes
of
men
have
made
it
more
intricate
and
intangled
;
onely
this
we
may
observe
,
That
the
several
parties
which
are
in
Religion
that
hold
any
Ministry
,
or
such
an
Office
at
all
,
and
that
by
Divine
Institution
(
for
some
deny
such
an
Institution
)
they
still
monopolize
and
appropriate
the
Call
to
themselves
;
with
them
onely
is
the
true
Church
;
with
them
only
are
the
true
Officers
of
the
Church
.
And
no
doubt
that
way
of
Religion
,
which
can
say
,
with
them
only
is
the
true
Call
,
and
the
true
Church-officers
,
and
the
right
administration
of
Ordinances
,
doth
infinitely
excell
all
other
waies
.
For
Gods
promise
and
success
doth
accompany
only
his
own
Officers
,
and
his
own
Ordinances
.
As
the
people
of
God
,
will
not
hear
a
stranger
,
but
flee
from
him
;
so
neither
will
God
go
along
with
such
strangers
.
It
's
only
to
his
Apostles
and
their
Successours
,
that
he
promiseth
to
be
with
to
the
end
of
the
world
.
Therefore
that
Church
who
can
upon
just
grounds
say
,
that
with
us
are
the
true
Officers
,
with
us
are
Christs
institutions
punctually
observed
;
no
doubt
but
with
them
is
Christ
present
,
and
with
them
is
the
Kingdom
of
Heaven
.
This
was
the
great
advantage
Abijah
pleaded
in
his
Remonstrance
against
Jeroboam
,
who
had
devised
a
new
Ministry
and
a
new
worship
,
2
Chron.
13.
9
,
10
,
11.
Where
he
pleads
,
That
in
Jerusalem
was
the
true
succession
of
Priests
,
and
there
was
the
charge
of
God
kept
,
and
that
therefore
God
himself
was
with
them
.
To
have
therefore
a
true
Call
,
is
of
so
great
concernment
,
that
all
pretend
to
it
.
The
Papist
chargeth
the
Protestant
,
That
their
Ministers
have
no
true
Call
:
The
Protestant
returneth
the
same
charge
to
them
.
The
Brownist
,
he
saith
,
neither
Papist
nor
Protestant
have
true
Calls
.
Yea
and
the
Protestants
themselves
,
because
of
their
different
opinions
in
Church-Government
,
have
also
different
opinions
about
the
Call
of
Church-officers
.
So
that
it
being
of
such
consequence
,
no
wonder
if
the
Devil
keep
up
this
controveesie
as
much
as
may
be
in
the
Church
,
especially
if
he
pursue
this
designe
,
to
make
the
world
believe
,
That
the
faithfull
Ministers
of
God
have
no
true
Call
:
for
this
is
to
strike
at
the
very
root
of
all
.
Hence
it
is
also
,
That
in
the
several
ages
of
the
Church
there
have
been
false
Prophets
and
false
Apostles
.
Yea
our
Saviour
Mat.
26.
saith
,
There
will
be
also
false
Christs
;
and
the
Apostle
saith
,
The
Devil
transformeth
himself
into
an
angel
of
light
,
2
Cor.
11.
14.
But
my
intent
is
not
at
this
time
,
to
dispute
the
Nature
of
a
Ministers
Call
,
and
how
you
may
discern
it
from
false
Calls
,
when
you
may
conclude
the
Minister
you
live
under
hath
a
true
Call
.
For
all
this
will
be
more
properly
handled
towards
the
the
end
of
this
Epistle
,
when
the
Apostle
is
compelled
to
plead
his
Call
against
those
that
questioned
it
.
In
the
second
place
,
It
's
not
enough
to
plead
a
Call
,
and
that
a
true
one
,
unless
there
be
also
a
faithfull
improving
of
it
,
unless
the
Office
be
executed
according
to
the
institution
of
it
.
Paul
doth
not
glory
in
the
meer
Title
and
Office
of
an
Apostleship
,
but
supposeth
also
his
faithfull
dispensation
of
it
.
Yea
he
was
so
carefull
herein
,
that
he
professeth
,
He
knew
nothing
by
himself
,
viz.
of
negligent
and
ill
administration
in
this
Office
,
1
Cor.
4.
2.
Yea
he
saith
,
That
he
kept
his
body
,
lest
while
he
preached
to
others
,
he
himself
should
become
a
reprobate
,
1
Cor.
9.
27.
Judas
was
an
Apostle
,
yet
he
had
little
cause
to
boast
in
that
Office
,
seeing
he
was
a
Devil
at
the
same
time
.
Grant
therefore
that
some
may
make
it
clear
,
that
they
have
a
Call
from
God
,
yet
if
they
are
not
faithfull
and
diligent
therein
,
the
greater
will
be
their
condemnation
be
.
Suppose
the
Pope
could
prove
(
which
yet
he
can
never
do
)
that
he
doth
succeed
Peter
,
and
that
in
Universal
Jurisdiction
,
yet
if
he
did
not
succeed
likewise
Peter
in
his
Doctrine
,
in
his
diligence
and
life
,
he
were
inexcusable
:
and
well
did
the
Painter
draw
Peter
with
too
red
a
colour
,
as
blushing
at
the
enormities
of
his
Successours
.
So
that
two
things
go
to
make
a
compleat
Officer
in
the
Church
,
his
Divine
Call
,
and
his
faithfull
administration
thereof
;
and
this
later
is
necessary
,
because
without
diligence
therein
he
cannot
expect
that
promise
,
and
assistance
of
God
,
which
otherwise
would
be
communicated
unto
him
.
These
things
premised
,
let
us
consider
,
what
are
the
great
practical
concernments
,
which
will
follow
those
who
have
a
true
Call
of
God
.
And
First
,
For
the
Officers
themselves
there
are
these
encouragements
:
1.
He
may
justly
expect
Gods
assisting
of
him
with
such
qualifications
of
zeal
and
courage
,
as
are
necessary
to
that
work
.
Thus
the
Apostle
speaking
of
all
the
Ministers
of
the
Gospel
,
saith
,
We
have
not
received
the
spirit
of
fear
,
but
of
power
and
love
,
and
a
sound
mind
,
2
Tim.
1.
7.
It
's
God
that
giveth
us
such
a
spirit
,
where
God
calleth
to
an
Office
;
there
he
giveth
suitable
assistance
.
For
as
it
is
with
the
general
Call
of
Christians
,
because
God
calleth
them
to
holiness
,
therefore
he
furnisheth
every
one
with
grace
,
without
which
happiness
cannot
be
enjoyed
:
So
it
is
in
peculiar
special
Offices
;
if
in
civil
,
he
gives
Saul
another
spirit
,
and
much
more
in
holy
functions
.
Hence
he
touched
Isaiah's
lips
with
a
coal
of
fire
from
the
altar
.
Though
Jeremiah
pleaded
he
was
a
child
,
yet
God
promised
to
enable
him
;
And
when
Moses
did
again
and
again
excuse
his
inability
to
the
Office
God
put
upon
him
,
The
wrath
of
God
was
kindled
against
him
,
Exod.
4.
11.
saying
,
Who
hath
made
mans
mouth
?
who
maketh
the
dumb
,
or
deaf
,
&
c
?
Have
not
I
the
Lord
?
If
then
God
calleth
,
he
can
give
wisdom
,
mouth
and
spirit
,
such
as
none
shall
be
able
to
withstand
.
Oh
then
,
what
a
comfortable
support
is
here
!
When
thou
art
dejected
under
the
thoughts
of
thy
insufficiency
and
weakness
,
thinking
thou
shalt
fail
under
the
burden
,
and
prove
a
reproach
to
the
Office
:
Yet
because
God
hath
called
thee
,
thou
mayest
imbolden
thy self
,
thou
mayest
say
,
Lord
,
I
cam
not
hither
of
my
own
will
,
I
am
not
in
this
place
and
Office
by
my
own
seeking
,
but
all
is
of
thy
will
and
ordering
,
and
therefore
do
thou
own
thy
own
servant
.
Though
I
am
weak
,
thou
art
not
:
who
is
the
Father
of
Spirits
,
but
thou
alone
?
Therefore
under
all
imperfections
,
do
thou
runne
unto
God
,
who
hath
set
thee
in
that
Office
.
2.
As
he
may
expect
assistance
,
so
also
Protection
and
Defence
in
all
the
dangers
they
are
assaulted
with
.
For
it
cannot
be
,
but
he
that
is
called
of
God
,
if
he
do
the
work
of
God
zealously
and
impartially
,
but
he
will
raise
up
many
enemies
,
and
find
great
opposition
in
his
work
.
Now
as
our
Saviour
told
his
Disciples
of
their
danger
,
That
they
should
be
haled
before
Rulers
,
thrown
into
prisons
,
and
cast
out
of
Synagogues
;
yet
he
bids
them
,
Take
no
thought
what
they
should
say
(
viz.
not
in
a
sinfull
distrustfull
manner
)
because
at
that
very
time
it
should
be
given
them
,
what
to
speak
,
Mark
13.
11.
He
doth
not
forbid
a
lawfull
premeditating
,
but
that
which
is
accompanied
with
slavish
,
worldly
fears
,
and
humane
distrust
,
as
if
the
Spirit
of
God
would
not
be
ready
to
assist
.
Doth
not
Paul
reckon
up
the
several
dangers
that
he
was
every
day
in
,
insomuch
that
his
safety
was
every
day
miraculous
?
Yet
God
delivered
him
out
of
all
.
He
prayed
to
be
delivered
from
absurd
and
unreasonable
men
,
and
God
heard
him
.
Thus
Jeremiah
likewise
,
he
did
undertake
a
very
difficult
Province
,
he
was
to
deal
with
Scorpions
and
tygers
,
yet
Jer.
1.
17
,
18
,
19.
God
bids
him
,
Not
be
dismayed
at
their
faces
,
for
he
had
made
him
a
defenced
City
,
an
iron
pillar
,
and
a
brazen
wall
,
&c.
They
might
fight
against
him
,
but
never
prevail
.
This
then
is
a
blessed
reviving
,
when
in
the
midst
of
all
thy
assaults
,
all
the
troubles
thou
dost
conflict
with
;
this
man
reproacheth
thee
,
that
man
revileth
thee
,
thou
canst
appeal
to
God
,
O
Lord
,
Is
not
all
this
,
because
I
do
the
work
commanded
?
Is
not
all
this
,
because
thou
hast
sent
me
,
and
because
I
am
an
Embassadour
in
thy
Name
?
Certainly
,
if
David
did
so
severely
avenge
himself
upon
the
Ammonites
for
the
injury
done
to
his
Embassadours
;
No
lesse
wi●l
God
reward
those
,
who
despise
those
he
sends
.
And
therefore
it
's
one
of
the
great
wonders
in
the
world
,
That
Christ
hath
maintained
a
Ministry
in
his
Church
for
so
many
hundred
years
;
when
all
the
malice
and
policy
that
could
be
devised
,
hath
been
imployed
to
overthrow
it
.
Yea
God
hath
in
most
ages
,
still
stirred
up
some
with
admirable
zeal
and
courage
to
withstand
the
deluge
of
corruptions
that
were
in
those
daies
:
and
though
many
have
been
violently
put
to
death
,
yet
some
have
been
wonderfully
protected
,
as
John
the
Evangelist
,
Athanasius
and
Luther
.
3.
They
may
expect
wonderfull
success
and
fruitfulness
in
their
labour
.
For
seeing
God
hath
sent
them
,
and
they
come
in
his
Name
,
their
labour
shall
not
be
in
salt
enough
to
season
the
whole
world
.
At
one
Sermon
,
Peter
converted
three
thousand
,
Rom.
15.
19.
Paul
tels
us
,
The
Gospel
did
spread
it self
by
his
preaching
;
yea
some
of
Caesars
own
houshold
became
converts
.
Thus
doth
the
Lord
wonderfully
cooperate
with
his
own
instruments
;
insomuch
that
Divines
have
a
Rule
,
Qualis
vocatio
,
talis
successus
;
yet
this
must
be
wisely
understood
:
for
as
in
the
Scripture
many
precious
godly
women
went
barren
,
and
had
the
reproach
of
not
bearing
children
,
as
Sarah
and
Hannah
:
So
many
eminent
servants
of
God
,
though
called
by
him
,
and
owned
(
as
it
were
)
by
name
,
yet
have
not
had
such
success
in
converting
of
souls
,
as
others
had
.
Yea
Christ
himself
did
not
convert
so
many
as
the
Apostles
.
Isa.
49.
2.
Christ
speaks
notably
to
this
,
of
this
protection
by
God
,
yet
the
little
success
he
had
.
So
that
it
's
the
Scriptures
complaint
of
stretching
out
the
hands
in
vain
all
the
day
long
,
to
a
gain-saying
people
.
Therefore
plantation
of
the
Gospel
.
Now
to
such
a
people
as
these
,
commonly
the
Word
hath
been
successefull
,
and
multitudes
have
been
caught
in
the
Net
of
the
Gospel
.
Commonly
at
such
seasons
there
hath
been
a
preparedness
made
for
the
Gospel
to
run
and
to
be
glorified
.
Thus
you
see
the
Romans
,
Corinthians
,
and
many
Heathenish
places
were
converted
from
their
Idols
to
serve
the
living
God
.
Thus
also
among
the
Jews
,
when
Christ
came
as
a
reformer
to
that
apostate
people
,
he
saith
,
That
the
harvest
was
great
,
but
the
labourers
were
few
,
Luk.
10.
2.
There
were
more
to
be
converted
,
but
no
instruments
to
do
it
;
and
therefore
he
bids
them
,
Pray
unto
God
,
to
send
labourers
into
his
harvest
:
As
with
ground
new
broken
up
,
there
the
labourer
hath
the
greater
hopes
.
But
in
the
second
place
,
There
are
a
people
,
that
have
long
lived
under
the
means
of
grace
,
and
have
often
resisted
the
Spirit
of
God
in
the
Ministry
.
Now
spiritual
judgements
,
and
that
no
Ministry
or
preaching
should
ever
do
them
any
good
.
And
therefore
you
see
,
when
Isaiah
was
sent
to
preach
to
the
people
of
Israel
,
Chap.
6●
.
it
was
not
to
open
their
eyes
,
or
soften
their
hearts
,
but
the
clean
contrary
,
to
shut
their
eyes
,
and
harden
their
hearts
.
Do
not
therefore
question
the
Call
of
a
Ministry
,
if
the
work
of
conversion
be
not
so
general
,
as
might
be
expected
.
For
consider
the
people
,
are
they
not
like
the
ground
the
Apostle
speaks
of
,
that
having
often
drunk
in
rain
,
yet
bringing
forth
nothing
〈…〉
sing
?
Heb.
6.
7
,
8.
A
terrible
place
it
is
,
if
they
had
been
a
people
bringing
forth
herbs
fit
for
use
,
then
God
had
a
blessing
for
such
ground
,
but
because
they
are
only
briars
and
thorns
,
the
end
is
to
burnt
.
So
that
though
the
Ministry
doth
not
work
in
a
saving
way
,
yet
it
's
in
a
damning
way
;
and
this
discovers
the
Call
to
be
of
God
,
as
well
as
the
former
,
because
he
punisheth
people
thus
for
their
unthankfulness
and
unprofitableness
.
But
2.
The
Ministry
of
God
is
not
onely
for
conversion
,
but
edification
,
and
building
up
.
If
therefore
God
makes
the
Word
usefull
for
further
illumination
and
sanctification
,
this
discovers
it
to
be
of
God
.
Hence
Ephes.
4.
13
,
14.
There
to
perfect
and
to
carry
forward
to
an
higher
stature
in
Christ
;
and
the
other
,
to
prevent
errours
,
and
to
safeguard
against
all
heretical
wayes
.
Now
the
edifying
and
building
up
of
the
godly
is
of
great
importance
.
The
Apostles
wrote
their
Epistles
chiefly
for
this
end
,
to
increase
that
godliness
,
which
was
already
begun
.
Lastly
,
The
Minister
,
whose
call
is
of
God
;
and
dischargeth
it
faithfully
shall
have
a
great
reward
from
God
.
They
that
turn
others
from
their
sins
,
shall
shine
as
the
stars
in
the
firmament
;
The
Apostles
shall
sit
upon
twelve
thrones
;
whereas
those
who
runne
without
a
Call
,
and
work
without
a
Commission
,
their
labour
is
in
vain
,
and
God
will
ask
,
Who
hath
required
these
things
at
their
hands
?
Yea
both
they
and
their
Office
shall
be
destroyed
;
so
that
in
stead
of
a
reward
they
will
meet
with
severe
punishment
.
Then
on
the
peoples
part
,
it
is
of
great
consequence
for
them
to
be
assured
of
this
,
Let
a
man
esteem
of
us
(
1
Cor.
4.
)
as
the
stewards
of
God
.
Oh
if
you
receive
the
Ministers
as
from
God
,
as
having
commission
from
him
,
with
what
reverence
and
obedience
will
this
be
?
But
especially
you
will
take
heed
of
opposing
and
setting
against
them
,
lest
ye
should
be
found
fighters
against
God
.
Therefore
let
the
Use
of
this
be
of
Conviction
,
especially
to
such
,
who
acknowledge
your
own
mouths
you
will
be
condemned
,
if
you
do
not
receive
their
Word
,
as
it
is
indeed
the
word
of
God
,
and
not
of
man
.
Oh
therefore
do
you
discover
the
experimental
work
of
the
Ministry
upon
your
hearts
!
Let
it
be
said
of
you
,
as
of
these
Corinthians
,
They
were
his
Epistle
to
be
read
,
and
seen
of
all
men
;
You
are
our
walking
Sermons
,
all
may
see
what
we
preach
by
your
lives
;
you
are
our
Sermons
to
be
read
and
seen
of
all
men
.
SERM.
VI.
Of
the
proper
and
appellative
Names
of
our
Saviour
,
Jesus
and
Christ
.
In
what
sense
he
is
Jesus
a
Saviour
,
and
how
Christ
the
annointed
of
the
Lord
.
2
COR.
1.
1.
Paul
an
Apostle
of
Jesus
Christ
,
&c.
THe
second
main
particular
considerable
in
this
inscription
,
is
the
Efficient
Cause
or
Author
of
this
Apostolical
Office
,
he
mentioneth
,
and
this
is
said
to
be
Jesus
Christ
.
These
words
may
be
considered
,
either
absolutely
,
as
they
declare
unto
us
the
Lord
Christ
:
Or
relatively
and
respectively
to
Paul's
Apostleship
.
And
from
both
these
considerations
,
profitable
matter
will
afford
it self
.
In
the
absolute
consideration
,
we
may
take
notice
of
our
Lord
and
Saviours
Description
.
-
1.
Of
his
proper
Name
,
which
yet
doth
denote
his
Office
,
Jesus
.
-
2.
His
appellative
Name
,
Christ
.
We
shall
conclude
both
these
at
this
time
.
And
For
the
first
word
Jesus
,
Osiander
,
otherwise
a
learned
man
,
hath
a
singular
viz.
Jehovah
,
signifying
his
Divine
Nature
;
and
the
other
Shiloh
his
humane
Nature
.
One
Argument
he
urgeth
is
from
Phil.
2.
where
God
is
said
to
give
Christ
a
Name
above
all
Names
.
Now
(
saith
he
)
the
Name
Jesus
was
common
to
many
others
;
therefore
he
had
such
a
peculiar
name
,
as
none
ever
had
.
But
that
is
a
gross
mistake
,
as
if
Name
were
there
taken
for
a
Word
,
and
not
for
the
Person
or
Office
signified
thereby
.
No
less
absurd
is
his
notion
also
,
That
whereas
the
word
Jehovah
was
ineffable
,
not
pronounceable
before
(
a
figment
of
the
Rabbins
)
by
this
addition
of
〈◊〉
it
is
made
utterable
.
To
this
purpose
almost
Castalio
likewise
,
who
makes
the
word
compounded
of
Jehovah
and
Ish
vir
,
as
if
it
were
God-man
;
but
not
only
the
general
consent
of
all
,
but
the
reason
that
the
Angel
gives
of
this
Name
,
makes
it
evident
,
that
Jesus
is
the
same
with
Joshua
,
(
for
so
the
Septuagint
render
that
word
sutably
to
a
Greek
termination
)
and
so
comes
from
Jashang
,
to
save
;
and
therefore
the
Angel
saith
,
He
shall
be
so
called
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
shall
save
his
people
from
their
sinnes
.
So
that
this
name
is
very
expressive
,
In
nomine
Jesu
totum
latet
Evangelium
,
The
whole
Gospel
lieth
in
this
name
of
Jesus
,
or
a
Saviour
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
so
comprehensive
,
that
Tully
saith
,
The
Latinists
cannot
comprehend
it
in
one
word
,
sospitator
comes
neerest
to
it
.
In
the
Old
Testament
we
read
of
two
very
eminent
that
had
this
name
,
and
both
of
them
are
made
Types
of
Christ
:
Joshua
,
who
lead
the
people
of
Israel
into
Canaan
,
when
Moses
could
not
do
it
:
So
Christ
brings
us
to
Heaven
,
which
was
impossible
to
the
Law
;
and
Joshua
the
high
Priest
,
mentioned
by
Zechary
,
who
being
first
accused
,
because
of
his
despicable
garments
,
was
afterwards
covered
more
gloriously
.
So
Christ
our
high
Priest
,
in
the
time
of
his
Humiliation
,
was
condemned
,
and
of
no
reputation
;
but
in
his
Exaltation
was
magnified
and
exalted
gloriously
.
The
word
thus
explained
,
we
observe
,
That
the
Lord
Christ
is
a
Jesus
,
a
Saviour
to
his
people
.
This
truth
should
be
sweeter
than
the
honey
or
the
honey-comb
to
the
lost
sinner
.
Christ
hath
some
names
of
terrour
and
dread
,
as
when
he
is
called
a
Lion
and
a
Judge
;
some
again
of
love
and
comfort
,
as
this
of
Jesus
,
which
,
as
Bernard
saith
,
is
,
In
ore
mel
,
in
aure
melos
;
not
that
the
name
,
or
the
sound
of
words
is
such
;
and
therefore
that
superstitious
custome
of
bowing
at
the
name
of
Jesus
,
was
not
for
some
hundred
of
years
after
Christ
,
and
hath
no
Scripture
institution
.
But
the
Office
signified
by
name
is
to
be
cordially
improved
by
the
believing
soul
.
Therefore
to
explain
this
,
Consider●…
First
,
That
Christ
is
not
a
Saviour
in
any
temporal
or
worldly
sense
.
It
's
Saviour
o●
the
whole
world
,
because
of
his
preservation
,
which
extends
to
all
;
but
Christ
is
a
Saviour
,
because
he
saveth
his
people
from
their
sinnes
;
Mat.
1.
It
was
a
corrupt
opinion
among
the
Jews
,
yea
the
Disciples
were
leavened
with
it
,
That
Christ
should
come
,
and
be
a
temporal
Saviour
,
as
Joshua
and
Moses
I
were
●●but
this
salvation
is
wholly
spiritual
;
it
's
from
our
sinnes
,
from
the
Devils
;
and
condemnation
,
which
as
it
is
the
greatest
salvation
,
and
none
could
be
a
Saviour
,
in
this
sense
,
but
Christ
:
So
it
ought
to
be
of
the
greatest
esteem
with
us
.
Therefore
the
Gospel
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
being
the
most
happy
and
blessed
news
that
can
be
,
for
broken
and
undone
sinners
to
hear
of
a
Saviour
.
Do
not
then
come
to
this
Saviour
for
loaves
,
for
outward
advantages
,
but
if
sick
for
sinne
,
and
burdened
under
the
load
of
it
,
come
to
this
Saviour
for
ease
.
Secondly
,
He
is
a
spiritual
Saviour
,
but
not
in
a
Socinian
sense
,
as
if
viz.
by
becoming
a
curse
for
us
,
and
suffering
in
our
stead
,
as
a
Surety
,
doth
wonderfully
aggravate
the
love
of
Christ
,
and
make
it
love
unspeakable
.
Thirdly
,
He
is
not
a
Saviour
in
an
Huberian
sense
,
as
if
he
did
actually
save
all
.
For
he
saith
,
That
as
Adam
did
actually
condemn
all
,
so
Christ
did
actually
save
all
,
that
is
,
put
them
into
a
state
of
salvation
,
so
that
if
they
fall
from
that
,
and
are
condemned
,
it
's
a
new
wilfull
transgression
of
their
own
:
but
the
Text
saith
,
He
shall
save
his
people
,
not
all
from
their
sins
.
Fourthly
,
He
is
not
a
Saviour
in
an
Arminian
sense
,
as
if
he
were
a
Saviour
only
habitually
,
aptitudinally
,
or
upon
condition
.
If
men
did
believe
in
him
,
and
receive
him
,
as
a
Saviour
by
impetration
,
not
application
;
for
this
is
to
make
the
whole
fruit
of
Redemption
incertain
,
and
that
he
might
have
been
a
Saviour
,
and
yet
not
one
saved
.
But
Fifthly
,
He
is
a
Saviour
in
an
efficacious
applicatory
manner
.
Those
that
he
intentionally
died
for
,
he
will
save
.
This
good
Shepherd
will
find
out
his
lost
sheep
,
and
not
expect
till
the
lost
sheep
come
and
find
him
,
which
will
never
be
.
They
are
his
sheep
he
layeth
down
his
life
for
.
It
's
his
people
he
saveth
from
their
sinnes
.
So
that
those
of
whom
Christ
is
a
Saviour
,
he
will
in
time
cause
by
effectual
grace
,
that
they
shall
come
home
to
him
,
and
be
made
partakers
of
the
glorious
benefits
that
flow
from
his
death
.
Thus
you
see
in
what
sense
he
is
a
Saviour
,
take
notice
of
the
properties
of
it
.
1.
It
's
a
spiritual
salvation
;
and
therefore
carnal
and
natural
men
,
who
feel
Heb.
5.
7.
He
made
supplications
with
tears
unto
him
,
that
was
able
to
save
him
from
drath
.
And
Heb.
4.
15.
because
he
was
tempted
like
us
,
sinne
onely
excepted
;
we
are
therefore
exhorted
,
to
come
boldly
to
the
throne
of
grace
.
And
hence
some
consider
that
of
Zechary
Chap.
9.
9.
where
the
daughter
of
Zion
is
exhorted
in
rejoyce
greatly
,
because
her
King
cometh
having
salvation
.
(
The
word
being
in
Niphal
)
they
render
it
Salvatus
,
being
first
saved
himself
,
and
then
saving
us
;
howsoever
this
experience
of
our
infirmities
makes
him
the
readier
to
save
us
:
but
to
whose
heart
is
this
truth
welcome
save
to
the
spiritual
Christian
?
2.
He
is
the
sole
Saviour
.
Act.
4.
There
is
no
other
Name
under
heaven
by
which
we
can
be
saved
.
It
's
high
presumption
to
adde
other
Saviours
and
Mediators
to
him
under
any
distinction
whatsoever
,
so
that
we
must
go
to
him
alone
.
And
truly
this
is
a
very
hard
duty
,
witness
all
that
Pharisaical
and
Justiciaryrighteousness
which
is
in
the
world
.
How
unwilling
are
men
to
renounce
all
their
own
righteousness
,
to
trust
in
him
alone
,
to
rest
upon
him
only
?
3.
He
is
a
full
and
sufficient
Saviour
;
there
is
no
defect
or
fault
in
him
,
he
Simeon
,
Salvation
in
the
very
abstract
,
as
having
all
the
fulness
of
it
in
him
.
Hence
he
is
said
to
be
able
to
save
to
the
uttermost
,
Heb.
7.
25.
Oh
let
this
vanquish
all
thy
fears
and
dejections
,
saying
,
Can
Christ
save
some
sinners
indeed
,
but
not
so
hainous
a
wretch
as
thou
judgest
thy self
to
be
?
Use
1.
Of
Instruction
.
Judge
then
your selves
to
be
undone
and
lost
by
reason
of
sinne
.
Christ
saith
,
He
came
to
save
that
which
was
lost
,
Matth.
18.
11.
Lord
Christ
,
Be
a
Jesus
,
be
a
Saviour
to
me
?
Till
(
I
say
)
thou
art
in
these
sad
agonies
,
Christ
is
no
Saviour
to
thee
.
Shall
the
Disciples
in
danger
of
drowning
,
Matth.
8.
25.
cry
out
,
Lord
save
us
,
we
perish
?
And
the
Israelites
,
when
Dathan
and
his
Complices
were
swallowed
up
,
cry
out
,
we
die
,
we
perish
,
and
are
consumed
:
How
much
rather
should
the
sense
of
our
sinnes
affect
us
?
Use
2.
Of
Instruction
.
Be
not
discouraged
,
if
truly
humbled
,
though
guilty
of
great
sins
:
Why
is
he
a
Saviour
,
if
thou
art
not
lost
?
If
thou
hadst
no
sins
,
there
The
second
Description
is
from
his
Appellative
Name
,
Christ
,
which
is
as
Gods
anointed
;
and
to
this
sense
Grotius
brings
that
place
,
Heb.
11.
where
Moses
is
said
to
account
the
reproaches
of
Christ
better
than
the
treasures
of
Aegypt
.
By
annointed
,
he
understands
the
people
of
Israel
.
But
that
is
not
so
probable
.
It
's
more
specially
attributed
to
those
that
are
chief
amongst
the
people
of
God
,
Psal.
105.
15.
where
God
is
said
to
rebuke
Kings
for
his
peoples
sake
,
saying
,
Touch
not
my
anointed
,
nor
do
my
Prophets
no
harm
;
that
is
,
Abraham
,
Isaac
,
and
others
,
who
were
in
eminency
of
esteem
with
God
:
He
doth
not
mean
Kings
there
,
but
his
eminent
servants
.
Hence
it
is
also
that
amongst
the
Jews
,
their
chief
Officers
,
Kings
,
Priests
,
and
sometimes
Prophets
were
anointed
.
Now
Christ
because
he
did
excell
all
these
,
being
the
true
Trismegist
,
the
King
,
Priest
and
Prophet
;
Therefore
he
was
called
the
Messias
,
or
anointed
one
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
a
transcendent
manner
.
Hence
from
Daniel
,
Chap.
9.
24.
The
anointing
of
the
most
holy
;
he
was
called
the
Messiah
,
as
if
none
deserved
the
name
but
he
.
Now
you
must
know
there
is
a
two-fold
anointing
,
or
a
two-fold
Oyl
,
which
anoint
him
,
Act.
4.
27.
&
Psal.
45.
7.
And
also
the
people
of
God
are
said
to
have
the
anointing
,
1
John
2.
27.
Hence
Hierom
said
,
Disce
Christianum
nomen
tuum
interpretari
.
This
is
wholly
to
be
understood
after
a
spiritual
manner
.
For
as
Oyl
was
in
the
Old
Testament
used
significatively
,
to
represent
the
graces
of
Gods
Spirit
;
hence
every
thing
dedicated
to
God
,
was
to
be
anointed
;
to
teach
us
,
That
no
approaches
unto
God
,
without
sanctification
,
were
acceptable
.
So
in
the
New
Testament
,
the
Spirit
of
God
and
his
graces
,
still
retain
the
name
of
anointing
.
The
Jews
out
of
extream
hatred
to
Jesus
Christ
,
will
not
call
their
Messias
,
whom
they
expect
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
Christ
is
therefore
the
Messias
,
the
anointed
one
,
that
he
may
be
a
Jesus
,
without
this
he
could
not
have
been
a
Saviour
.
Observe
,
That
the
Lord
Jesus
is
anointed
to
be
our
Saviour
.
Therefore
he
is
called
the
Messias
,
the
Christ
;
and
the
chief
scope
of
the
Evangelists
,
is
to
prove
,
that
Jesus
of
Nazareth
,
then
born
,
was
the
Christ
,
the
Messias
.
For
as
Antichrist
must
be
discovered
by
having
all
the
peculiar
characters
,
that
the
Scripture
attributes
to
him
:
So
must
Jesus
be
proved
to
be
the
true
Christ
by
having
all
the
Prophecies
and
promises
fulfilled
in
him
.
This
title
Christ
doth
briefly
imply
:
First
,
His
solemne
inauguration
and
consecration
to
that
Office
of
a
Saviour
.
Secondly
,
The
full
qualifying
of
him
for
that
worke
,
both
in
fitness
of
Person
,
and
fullnesse
of
graces
.
Therefore
(
as
you
heard
)
God
is
said
to
anoint
him
.
And
certainly
if
Moses
were
inabled
to
bring
Israel
out
of
Aegypt
,
and
Joshua
into
Canaan
,
notwithstanding
all
the
oppositions
in
the
way
,
fear
not
but
Christ
the
anointed
will
bring
all
his
children
to
Heaven
,
notwithstanding
all
contrary
power
.
Use
of
Incouragement
to
every
believer
,
Christ
is
anointed
to
be
thy
Saviour
.
2.
Is
Christ
thus
anointed
?
Then
labour
to
partake
of
this
ointment
,
They
have
an
anointing
that
teacheth
them
all
things
,
viz.
practically
,
in
necessaries
to
salvation
.
A
man
may
be
a
very
knowing
man
,
and
yet
have
not
this
anointing
,
but
the
oyl
that
was
poured
on
our
Aaron
,
descends
on
his
skirts
to
all
his
people
,
Ps.
45.
God
is
there
said
to
anoint
Christ
above
his
fellows
,
that
is
,
as
some
expound
,
above
all
anointed
Kings
or
Priests
;
but
others
render
the
Preposition
min
propter
,
for
his
fellows
,
viz.
all
the
godly
,
which
are
made
his
brethren
.
Let
then
thy
life
be
like
that
Alablaster
box
of
ointment
.
SERM.
VII
.
Church-Officers
are
appointed
by
Christ
,
and
all
Church-power
radically
seated
in
him
as
King
.
What
Duties
follow
thence
to
be
practised
by
Church-Officers
and
People
.
Some
things
are
highly
esteemed
in
the
Church
,
which
are
much
despised
by
the
world
.
2
COR.
1.
1.
Paul
an
Apostle
of
Jesus
Christ
by
the
will
of
God
,
&c.
THe
Author
and
Fountain
of
Paul's
Apostleship
hath
been
considered
absolutely
,
under
those
two
names
Jesus
Christ
.
We
shall
now
take
notice
of
them
relatively
.
For
herein
doth
the
name
of
the
Apostle
breed
reverence
and
esteem
with
believers
,
because
Jesus
Christ
himself
doth
appoint
them
.
So
that
the
Apostle
doth
not
make
himself
the
ultimate
object
,
into
which
their
faith
and
obedience
,
is
to
be
resolved
,
but
the
Lord
Christ
.
Insinuting
hereby
,
that
if
they
reject
him
,
they
also
refuse
Christ
himself
.
It
is
not
in
his
own
name
that
he
cometh
,
neither
doth
he
intrude
himself
into
this
Office
,
but
he
is
sent
by
Christ
,
and
comes
in
his
Name
.
Now
although
,
when
he
is
said
to
be
the
Apostle
of
Jesus
Christ
,
we
may
understand
it
finaliter
,
because
his
whole
work
and
office
was
to
advance
Christ
,
to
exalt
him
,
to
study
and
preach
nothing
but
him
,
yet
it
is
chiefly
to
be
understood
efficienter
;
For
his
meaning
is
,
he
had
his
Office
,
and
his
Power
from
Christ
.
Observe
,
That
the
Lord
Christ
,
as
Head
of
his
Church
,
doth
appoint
all
Officers
therein
,
so
that
they
act
and
officiate
in
his
Name
.
The
Apostle
speaks
this
fully
,
2
Cor.
5.
20.
We
are
embassadours
for
Christ
,
we
pray
you
in
Christs
stead
to
be
reconciled
to
God
.
What
an
efficacious
Argument
is
this
for
your
attention
and
bedience
?
The
Ministry
is
not
an
humane
invention
;
neither
do
we
plead
our
own
interest
,
or
act
in
our
name
,
but
it
's
Christs
interest
,
we
are
his
Embassadours
,
we
come
in
his
Name
to
you
.
It
is
he
that
giveth
us
our
commission
to
preach
and
baptize
,
insomuch
that
all
the
affronts
,
contempts
and
rebellions
that
our
Ministry
meets
with
,
for
it's
sake
it
redounds
upon
Christ
himself
;
and
what
is
done
against
us
,
coming
in
his
name
is
taken
by
the
Lord
Christ
,
as
done
against
himself
;
He
that
heareth
you
heareth
me
,
and
he
that
despiseth
you
,
despiseth
me
,
and
he
that
despiseth
me
,
despiseth
him
that
sent
me
,
Luk.
10.
16.
See
how
hainous
a
sinne
it
is
,
and
how
far
it
reacheth
thus
to
reject
those
who
have
Christs
commission
to
watch
over
a
people
.
It
is
not
for
our selves
,
but
for
your
good
,
ye
should
know
these
things
.
But
let
us
consider
the
Doctrine
;
and
to
explain
that
you
must
know
,
First
,
That
the
learned
do
from
the
Scripture
find
a
two-fold
Kingdome
attributed
unto
Christ
.
The
one
as
he
is
God
,
having
the
same
Essence
with
the
Father
,
and
so
ruling
over
the
whole
world
.
The
other
as
he
is
Mediatour
,
and
Head
of
the
Church
,
and
so
the
chief
Governour
and
Shepherd
thereof
in
a
peculiar
manner
.
The
first
is
called
his
Essential
and
natural
Kingdom
.
The
second
his
Dispensatory
and
Donative
.
The
Sacinians
have
occasioned
this
distinction
.
For
when
we
bring
those
places
,
where
Christ
is
said
to
be
King
,
and
Lord
,
to
be
exalted
above
all
principalities
,
to
prove
his
eternal
God-head
.
They
answer
,
This
is
a
constituted
God-head
;
Christ
was
not
thus
King
,
till
after
his
resurrection
;
and
therefore
(
say
they
)
it
was
given
him
in
time
,
whereas
if
it
were
an
essential
attribute
of
God
,
it
must
he
had
from
all
eternity
.
To
this
it
is
answered
,
That
Christ
as
God
had
right
to
all
that
glory
and
honour
,
which
was
given
him
in
time
;
but
then
as
Mediatour
,
so
it
was
a
reward
,
at
least
a
consequent
of
his
obedience
and
humiliation
.
So
that
they
grant
,
Christ
did
in
time
receive
a
Mediatory
Kingdom
and
glory
,
whereby
he
was
made
Head
of
his
Church
,
and
to
rule
in
with
supream
power
and
authority
,
though
from
the
Father
;
neither
doth
this
derogate
from
his
Deity
,
to
say
it
was
given
him
;
for
it
was
not
given
him
to
make
him
more
perfect
,
only
to
perfect
his
Church
,
and
it
's
a
gift
of
such
a
thing
,
which
only
can
be
attributed
to
God
;
for
none
but
he
that
is
God
can
be
Mediatour
and
Head
of
his
Church
,
because
he
that
is
so
,
must
be
the
cause
of
all
the
grace
and
spiritual
benefits
which
are
in
the
Church
.
Secondly
,
Christ
being
thus
exalted
as
Head
of
the
Church
,
all
Church-power
is
radically
and
f●●tally
seated
in
him
.
So
that
the
power
to
make
on
humane
ordinance
,
but
it
cometh
from
the
Lord
Christ
Hence
Matth.
28.
18
,
19.
when
Christ
had
said
,
All
power
is
given
me
in
heaven
and
earth
,
then
from
this
power
,
he
appoints
them
,
to
go
teach
and
baptize
.
Thus
in
another
place
he
saith
,
John
20.
21
,
22
,
23.
As
my
Father
hath
sent
me
,
so
I
send
you
,
whosoever
sinnes
ye
remit
,
&c.
From
his
Mediatorship
ye
see
,
he
giveth
the
Keys
of
Government
to
his
Officers
.
This
also
in
a
lively
manner
is
affirmed
,
Ephes.
4.
10
,
11.
where
Christs
ascension
is
spoken
of
,
and
his
glorious
exaltation
,
That
he
might
fill
all
things
,
that
is
,
appoint
all
things
in
his
Church
,
whereupon
he
enumerateth
all
Offices
,
and
sheweth
that
they
have
all
their
Commission
from
Christ
,
and
that
both
,
the
ordinary
,
as
well
as
the
extraordinary
.
Therefore
in
the
third
place
,
The
Officers
in
the
Church
are
properly
servants
to
Christ
,
and
receive
their
power
and
commission
from
him
.
It
's
not
the
Church
but
Christ
,
that
hath
set
Officers
in
his
Church
.
The
Church
indeed
may
apply
the
person
to
the
office
,
but
Christ
institutes
and
applieth
the
office
to
the
person
.
The
Church
cannot
make
a
Minister
in
this
sense
,
viz.
to
institute
the
office
,
for
then
it
might
appoint
other
offices
,
then
Christ
hath
,
only
it
may
design
the
person
.
For
Christ
is
the
fountain
of
all
Church-power
,
and
officers
receive
their
authority
from
him
.
It
's
true
,
that
the
Apostle
saith
to
the
Church
of
Corinth
,
All
things
are
yours
,
2
Cor.
4.
5.
And
in
another
place
,
We
are
your
servants
for
Jesus
sake
;
but
the
meaning
therof
is
ministerially
;
their
office
,
and
the
execution
,
that
was
wholly
for
the
Churches
edification
,
not
that
they
had
their
power
from
the
Church
.
For
who
can
think
that
Paul
had
his
authority
from
men
,
when
he
disclaimeth
it
so
often
,
yet
he
reckoneth
himself
in
the
number
of
those
that
are
servants
for
their
spiritual
benefit
.
Thirdly
,
Although
it
be
disputed
,
Whether
the
power
of
appointing
Officers
and
Laws
in
the
Church
belongeth
to
Christ
as
a
Prophet
,
or
a
King
.
Some
it
is
more
probable
that
be
doth
this
as
a
King
:
So
that
Christ
as
a
spiritual
King
over
his
people
,
doth
appoint
what
officers
,
what
Ordinances
and
Orders
he
pleaseth
:
so
that
you
must
know
that
this
is
part
of
Christs
Jus
regale
,
and
they
come
equally
from
the
same
fountain
,
both
to
appoint
an
Officer
and
an
Ordinance
.
The
Church
can
no
more
appoint
a
new
Office
,
than
it
can
a
new
Ordinance
,
a
new
Sacrament
.
This
is
greatly
to
be
observed
,
because
the
Governours
in
the
Church
,
or
the
civil
Magistrate
for
politick
considerations
have
instituted
new
Offices
,
and
many
times
made
the
Government
of
the
Church
,
sutable
to
that
of
the
Commonwealth
,
equalizing
spiritual
Officers
with
Civil
;
but
this
may
be
no
more
done
,
then
to
appoint
a
new
Ordinance
;
and
the
reason
is
,
because
both
Offices
and
Ordinances
are
for
supernatural
effects
,
to
convert
,
to
build
up
in
grace
.
Now
none
may
appoint
any
thing
for
such
high
ends
,
but
those
only
who
are
able
to
accomplish
them
:
Christ
only
can
convert
,
therefore
he
only
can
appoint
an
Officer
,
or
Ordinance
for
conversion
:
Besides
,
to
appoint
new
Officers
,
would
redound
to
Christs
dishonour
,
as
if
he
were
not
either
wise
,
or
able
enough
to
appoint
all
things
in
the
Church
necessary
to
attain
salvation
,
whereas
the
Apostle
preferreth
Christ
above
Moses
,
That
he
was
but
as
a
servant
,
but
Christ
as
a
son
in
the
house
,
Heb.
3.
Use
of
Exhortation
;
first
,
To
the
Church-officer
.
Doth
he
come
with
Christs
Jesus
Christ
,
then
his
work
will
be
to
exalt
Christ
;
our
power
,
saith
he
,
is
not
for
destruction
,
but
edification
,
2
Cor.
13.
It
's
a
capital
crime
for
an
Embassadour
to
vary
from
his
Cossimission
,
to
go
contrary
to
that
.
This
should
daily
lie
upon
our
hearts
,
To
what
end
have
I
this
Office
from
Christ
?
Is
it
not
to
labour
in
his
vineyard
?
Is
it
not
to
convert
souls
?
Do
not
all
the
names
,
which
Church-officers
have
,
imploy
labour
,
work
and
diligence
?
Especially
these
things
they
must
take
heed
of
:
1.
That
they
turn
not
the
Office
of
Christ
into
matter
of
pride
,
dominion
and
earthly
interest
.
Even
the
Apostle
himself
said
,
Not
as
having
dominion
over
your
faith
,
but
helpers
of
your
joy
,
2
Cor.
1.
ult.
And
the
Apostle
Peter
forbids
the
lording
over
Gods
heritage
,
1
Pet.
5.
3.
This
tyranny
in
the
Church
by
the
Officers
thereof
,
hath
been
a
fatal
destruction
thereunto
.
When
the
Sunne
hath
been
in
the
Eclipse
sad
alterations
must
needs
follow
,
say
Astrologers
.
As
not
into
pragmatical
domination
,
so
neither
may
they
turn
it
into
earthy
and
worldly
advantages
,
setting
up
their
own
name
,
their
own
greatness
,
or
their
own
worth
thereby
,
which
the
Apostle
often
disclaimeth
;
But
we
are
to
walk
,
even
as
Christ
himself
in
his
office
,
who
sought
not
himself
,
neither
did
he
mind
his
own
will
,
or
his
own
glory
.
And
certainly
,
the
higher
the
Office
is
,
the
greater
will
thy
account
be
,
and
thy
condemnation
the
heavier
.
Oh
the
dreadfull
account
that
is
to
be
made
at
that
day
concerning
this
talent
!
2.
Of
laziness
and
idleness
.
For
the
work
is
of
great
consequence
,
The
bloud
of
souls
will
speak
more
terribly
than
the
blood
of
Abels
body
.
How
talent
in
a
napkin
?
Luke
19.
20.
he
is
called
an
unprofitable
servant
,
and
must
be
cast
into
utter
darkness
.
Use
2.
To
you
that
are
the
people
.
If
we
have
our
Commission
from
Christ
,
How
much
forer
punishment
shall
he
be
thought
worthy
of
,
Heb.
10.
29.
Every
Sermon
your
condemnation
will
rise
higher
upon
you
.
Think
not
that
our
words
will
passe
away
:
No
,
God
saith
by
the
Prophet
,
They
shall
not
return
in
vain
:
for
if
it
be
not
a
saving
and
converting
word
,
it
will
be
an
hardning
and
condemning
one
.
No
wonder
if
our
Saviour
spake
one
Parable
to
this
very
purpose
,
and
concludeth
,
Take
heed
how
you
hear
,
Mark
4.
24.
The
second
thing
observable
from
this
relative
consideration
is
,
That
the
Apostle
styleth
himself
,
An
Apostle
of
Jesus
Christ
.
intending
to
beget
awe
and
esteem
in
the
hearts
of
those
he
wrote
unto
,
he
mentioneth
his
Office
,
and
from
whom
he
had
it
,
An
Apostle
of
Jesus
Christ
.
This
was
a
greater
glory
(
saith
Chrysostome
)
then
if
he
had
styled
himself
any
temporal
Officer
in
the
Civil
State
.
For
he
doth
(
saith
the
same
Father
)
as
if
one
next
to
the
Emperour
should
write
to
a
certain
people
,
giving
himself
that
title
of
honour
,
which
was
next
to
the
Emperour
.
Thus
doth
Paul
,
The
Apostle
of
Jesus
Christ
This
could
not
but
astonish
and
startle
all
his
opposers
and
enemies
,
yet
if
you
do
consider
,
with
a
worldly
respect
,
what
Christ
himself
was
,
and
so
any
Officer
under
him
,
you
must
judge
it
the
most
contemptible
and
despicable
thing
that
can
be
,
that
which
a
carnal
man
would
have
been
ashamed
to
own
;
for
Christ
himself
was
called
,
The
Carpenters
sonne
,
and
bred
up
at
Nazareth
,
a
most
despicable
place
;
and
his
outward
condition
was
so
low
,
that
he
saith
,
He
had
not
where
to
lay
his
head
.
And
as
for
his
Apostles
,
what
repute
they
had
in
the
world
,
Paul
himself
telleth
us
;
when
he
saith
,
They
were
accounted
the
off-scouring
of
all
things
,
1
Cor.
4.
13.
Yet
see
how
the
Apostle
glorieth
in
this
title
,
as
that
which
might
justly
awe
the
consciences
of
those
to
whom
he
wrote
.
From
this
observe
,
That
those
things
are
of
high
account
and
respect
in
the
Church
of
God
,
which
in
the
world
are
very
despicable
and
despised
.
As
,
That
which
is
highly
esteemed
amongst
men
,
is
abominable
before
God
,
Luk.
18.
So
that
which
is
abominable
and
loathsom
before
men
,
is
highly
esteemed
with
God
.
We
might
instance
in
many
things
,
First
,
Christ
who
is
the
Head
of
the
Church
,
and
the
chief
corner-stone
,
yet
he
was
rejected
by
those
,
who
by
their
Office
was
builders
:
Yea
,
Christ
crucified
was
accounted
foolishness
to
the
Gentiles
.
Insomuch
that
had
not
God
promised
Christ
,
To
give
him
the
Nations
of
the
Earth
;
and
had
actually
lifted
him
up
,
above
all
principalities
and
powers
.
We
should
have
thought
,
there
would
not
have
been
one
City
,
much
lesse
one
Nation
,
especially
not
so
many
Nations
adoring
him
as
God
:
We
may
truly
say
,
This
is
the
Lords
doing
,
and
it
is
marvellous
in
our
eyes
.
Christ
is
called
by
the
Apostle
,
The
King
of
Kings
,
and
Lord
of
Lords
;
which
2
Tim.
5.
16.
Drusius
saith
,
was
the
Title
and
Style
of
the
great
Kings
of
Persia
;
but
who
,
except
the
Christian
,
would
admire
Christ
more
than
the
Persian
King
?
Therefore
it
was
a
wonderfull
work
upon
those
Wisemen
of
the
East
,
that
they
should
come
and
bring
such
presents
,
and
worship
Christ
,
though
an
Infant
,
whom
they
found
in
a
mean
place
at
Bethlehem
,
and
in
the
meanest
place
there
,
but
where
God
giveth
spiritual
eyes
,
there
is
a
spiritual
excellency
discovered
,
where
the
world
seeth
nothing
but
contemptibleness
.
Secondly
,
For
the
Officers
of
Christ
.
In
worldly
considerations
,
how
low
Stewards
of
God
,
and
the
Ministers
of
Christ
,
insomuch
that
it
's
the
cause
of
contemning
Religion
,
when
their
Office
is
despised
.
Paul
was
so
received
by
the
Galatians
,
as
if
he
had
been
an
Angel
from
Heaven
;
Yea
,
Christ
himself
;
They
would
have
pulled
out
their
eyes
to
have
pleasured
him
.
And
we
see
in
the
after
ages
of
the
Church
,
how
much
the
Ministers
of
Christ
were
had
in
esteem
,
insomuch
that
it
greew
unto
an
excesse
.
Now
though
the
carnal
,
worldly
man
beareth
no
such
respect
to
them
,
yet
those
,
who
are
led
by
Scripture
,
doe
highly
esteeme
them
,
and
that
for
their
workes
sake
.
Thirdly
,
The
Duties
prescribed
by
Christ
,
they
are
such
as
the
world
Faith
in
Christ
alone
for
salvation
,
self-denial
,
readiness
to
take
up
our
Crosse
;
To
love
our
enemies
,
to
do
good
to
those
that
hate
us
:
Are
not
these
such
things
that
the
magnanimous
and
gallant
spirits
of
the
world
do
disdain
?
Fourthly
,
The
priviledges
and
encouragements
,
which
Christ
also
inviteth
with
,
they
are
not
such
baits
,
as
will
take
in
the
world
.
Psal
4.
Who
will
shew
us
any
good
?
that
is
the
vote
of
the
world
.
As
for
the
light
of
Gods
countenance
,
justification
,
and
assurance
of
Gods
grace
,
these
things
they
do
no
more
esteem
than
the
Swine
doth
Pearl
.
Lastly
,
The
due
execution
of
the
Censure
of
the
Church
,
upon
just
grounds
,
to
cast
out
the
impenitent
sinner
.
This
the
world
contemneth
;
but
yet
you
see
how
powerfully
it
wrought
upon
the
Incestuous
person
.
And
Matth.
18.
when
our
Saviour
had
said
,
He
that
would
not
heare
the
Church
,
must
be
like
a
Publican
and
Heathen
,
lest
they
should
despise
this
,
he
saith
,
Whatsoever
ye
bind
on
Earth
,
shall
be
bound
in
Heaven
.
Use
of
Exhortation
.
To
admire
the
power
and
wisdom
of
God
,
who
hath
SERM.
VIII
.
In
what
sense
Paul
saith
of
himself
,
He
was
an
Apostle
by
the
will
of
God
:
Shewing
likewise
how
all
.
Church-Offices
and
Priviledges
,
come
meerly
from
the
will
and
good
pleasure
of
God
.
2
COR.
1.
1.
Paul
an
Apostle
of
Jesus
Christ
by
the
will
of
God
,
&c.
VVE
are
now
to
consider
the
last
particular
in
this
Inscription
,
as
it
is
divided
to
us
,
and
that
is
the
impulsive
Cause
,
or
rather
,
the
Manner
how
Paul
obtaineth
this
Apostleship
,
which
is
said
to
be
by
the
will
of
God
.
Here
is
much
comprehended
in
this
expression
;
for
hereby
is
declared
,
That
Object
of
his
will
,
being
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
40.
8.
and
in
many
other
places
.
2.
For
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
very
act
of
willing
,
Rom.
9
15.
And
Lastly
,
For
the
attribute
and
property
in
God
,
whereby
he
willeth
;
but
this
being
the
same
with
his
Essence
is
infinite
,
and
so
transcendently
differing
from
mans
will
,
which
is
supposed
to
be
a
faculty
distinct
from
the
soul
,
and
so
an
accident
having
also
many
imperfections
accompanying
of
it
,
because
it
is
the
will
of
a
finite
creature
.
It
is
not
proper
in
this
place
to
enter
upon
those
great
and
large
Disputes
,
which
are
de
voluntate
,
or
of
the
will
of
God
.
Though
it
might
be
operosum
,
yet
it
would
not
be
operae
pretium
,
especially
in
this
place
,
where
it
is
mentioned
upon
a
particular
consideration
,
viz.
as
that
whereby
Paul
was
made
an
Apostle
.
Paul
doth
not
here
attribute
any
thing
to
himself
,
but
all
to
the
good
will
of
God
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
is
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
beneplacitum
,
his
good
pleasure
,
both
approving
and
procuring
Paul's
Apostleship
.
From
whence
observe
,
That
it
is
the
meer
will
and
good
pleasure
of
God
that
calleth
us
to
any
priviledge
or
office
in
his
Church
.
As
for
Paul's
own
particular
,
he
is
often
affected
with
this
grace
of
Apostleship
,
as
he
cals
it
,
which
was
vouchsafed
to
him
,
whereas
he
had
been
the
chiefest
of
sinners
.
And
lest
it
should
be
thought
,
that
Paul
indeed
might
well
attribute
his
Office
,
and
all
to
Gods
grace
,
because
he
was
so
notorious
a
sinner
you
may
read
that
Christ
speaks
to
all
his
Apostles
,
that
he
alone
not
for
their
merits
,
had
appointed
them
to
that
Office
.
Joh.
15.
16.
Ye
have
not
chosen
me
,
but
I
have
chosen
you
.
Let
us
illustrate
this
Doctrine
.
And
First
,
Every
priviledge
we
have
in
the
Church
of
God
,
we
obtain
it
by
the
meer
will
of
God
.
And
this
must
needs
be
so
,
for
our
call
to
the
Church-priviledges
,
such
as
Justification
,
and
Adoption
,
and
Salvation
,
are
greater
and
higher
mercies
than
any
peculiar
Office
never
so
eminent
.
If
God
hath
called
thee
to
sanctifying
grace
in
an
effectual
manner
,
this
is
far
greater
than
to
be
made
an
Apostle
.
Judas
was
chosen
to
an
Apostleship
,
but
not
to
salvation
,
and
therefore
his
end
was
dreadfull
.
The
Scripture
speaketh
of
a
two-fold
Call
,
That
general
one
,
which
belongs
his
called
ones
,
and
that
according
to
his
purpose
;
and
a
special
particular
Call
to
some
Office
or
Relation
;
and
both
these
are
of
the
will
and
good
pleasure
of
God
.
For
our
effectual
Calling
as
Christians
,
This
is
frequently
ascribed
to
be
of
grace
,
not
by
works
we
have
done
,
Rom.
9
15
,
16.
It
's
not
of
him
that
willeth
.
You
see
,
it
's
not
our
will
,
our
power
,
or
strength
,
but
of
God
that
willeth
.
Thus
Jam.
1.
18.
Of
his
own
will
begat
he
us
.
This
consideration
then
should
humble
all
the
godly
,
as
Paul
saith
here
,
An
Apostle
by
the
will
of
God
:
so
mayest
thou
,
a
Believer
by
the
will
of
God
,
justified
by
the
will
of
God
;
it
's
because
God
will
have
it
so
;
my
will
,
my
power
,
nor
the
will
of
any
man
else
,
could
not
effect
it
for
me
.
And
this
is
for
the
general
,
as
we
are
called
to
be
believers
.
But
then
more
especially
,
concerning
Gods
will
,
as
to
particular
Relations
and
Offices
,
especially
in
Gods
Church
.
It
is
good
to
take
notice
of
that
old
distinction
,
called
only
by
the
will
of
God
,
and
of
Christ
,
not
at
all
by
the
will
of
man
.
Thus
were
the
Apostles
,
they
were
appointed
Officers
by
the
meer
will
and
appointment
of
Christ
.
And
therefore
Gal.
1.
1.
we
see
in
what
a
special
manner
Paul
was
an
Apostle
by
the
will
of
God
;
for
he
saith
,
He
was
neither
an
Apostle
of
men
,
or
by
men
,
but
of
Jesus
Christ
;
nor
of
men
,
that
is
,
he
was
not
chosen
by
their
votes
and
suffrage
;
nor
by
men
,
that
is
,
he
was
not
as
the
ordinary
Pastors
,
who
though
called
of
God
,
yet
were
made
so
by
men
,
as
Timothy
and
Titus
ordained
Elders
in
every
City
where
they
had
to
do
.
2.
There
are
those
who
have
their
Call
of
God
,
but
by
men
,
such
as
we
now
Call
was
partly
by
the
will
of
man
,
yet
not
solely
.
Therefore
God
is
said
1
Cor.
12.
to
set
these
ordinary
Officers
in
the
Church
,
as
well
as
extraordinary
.
As
Joshua
,
though
appointed
by
Moses
to
be
chief
Magistrate
to
the
people
of
Israel
,
was
as
truly
of
God
,
as
Moses
,
though
not
so
immediately
.
3.
There
are
those
who
are
of
men
only
,
but
not
of
God
;
and
they
are
all
such
,
permissive
will
onely
,
or
by
his
just
anger
against
an
unworthy
people
.
Lastly
,
There
are
those
,
who
have
neither
Call
from
God
,
or
men
;
that
are
Preachers
neither
by
the
will
of
God
,
or
of
men
,
but
their
own
self-will
.
These
are
intruders
,
that
approve
themselves
,
that
judge
themselves
fit
without
the
advice
of
others
,
These
run
and
are
not
sent
.
In
the
next
place
,
Let
us
consider
how
comprehensive
this
is
,
when
Paul
saith
,
An
Apostle
by
the
will
of
God
,
and
it
is
not
useless
:
for
every
Minister
ought
to
say
so
,
I
am
a
Minister
of
the
Gospel
by
the
will
of
God
;
and
the
people
ought
to
say
,
Such
an
one
is
our
Pastour
by
the
will
of
God
.
It
is
God
that
had
a
special
hand
that
he
should
be
our
Pastor
,
and
we
his
flock
.
And
1.
It
is
more
than
a
meer
bare
will
of
permission
.
Paul
did
not
mean
Gods
meer
permitting
and
suffering
of
him
to
be
so
,
for
thus
all
the
false
Apostles
,
all
By
the
will
of
God
.
1.
It
is
more
than
his
permissive
will
.
the
false
and
corrupt
Teachers
that
are
,
they
are
by
the
will
of
God
.
It
was
by
Gods
will
that
any
unworthy
and
corrupt
Teachers
have
ever
crept
into
the
Church
of
God
,
1
Cor.
11.
There
must
be
heresies
,
God
will
have
it
so
;
but
how
?
It
is
only
his
permissive
will
,
whereby
he
suffers
sinne
to
be
.
It
was
a
custom
that
some
Church-officers
had
to
say
,
They
were
so
permissione
divinâ
,
by
divine
permission
,
as
thinking
themselves
unworthy
,
only
God
suffered
it
to
be
so
.
Even
as
Bernard
styled
himself
vocat
us
Abbas
,
as
if
he
had
only
the
name
,
not
the
reality
:
but
it
is
well
,
if
this
was
not
proud
humility
.
To
be
sure
as
God
sometimes
suffers
evil
Governours
in
Civil
Affairs
,
so
he
doth
also
in
Church-administrations
.
2.
Paul
is
an
Apostle
not
by
Gods
just
and
angry
will
,
raising
him
up
for
the
sinnes
and
punishment
of
a
people
;
but
it
was
from
Gods
good
pleasure
.
And
this
consideration
is
very
terrible
;
God
hath
not
only
a
permissive
will
,
but
a
just
ordaining
will
of
evil
and
ungodly
Officers
at
some
times
,
to
some
people
,
for
wise
and
holy
ends
,
God
in
great
anger
doth
will
such
Officers
and
Ministers
to
blind
guides
,
that
shall
be
thieves
and
robbers
,
that
shall
be
ravening
wolves
,
and
shall
lead
many
to
hell
with
themselves
.
Sad
and
fearfull
is
the
condition
of
such
a
people
.
See
a
notable
place
for
this
,
1
King
.
22.
22
,
23.
where
God
is
described
as
a
just
Judge
sitting
upon
his
Throne
,
and
an
host
ready
to
wait
on
him
.
Now
there
was
wicked
Ahab
,
who
desired
such
Prophets
that
would
speak
no
evil
to
him
,
that
would
flatter
him
,
and
thereupon
see
what
God
saith
to
the
lying
Spirit
,
he
bids
him
Go
,
and
be
a
lying
Spirit
in
the
mouth
of
all
the
Prophets
,
and
he
shall
perswade
and
prevail
.
Thus
the
Lord
still
doth
.
There
are
many
people
love
not
a
Minister
,
that
will
reprove
sinne
,
that
will
promote
godliness
and
holiness
;
but
let
them
have
a
man
,
that
will
let
them
be
at
ease
in
their
sinnes
and
formality
.
Now
God
in
his
just
anger
,
and
by
his
provoked
will
brings
such
a
Minister
to
such
a
people
:
You
would
have
such
,
and
God
will
have
you
have
such
,
and
they
shall
perswade
and
prevail
.
To
this
purpose
also
,
Jer.
5.
30
,
31.
Now
this
will
of
God
in
ordering
such
Officers
,
is
sometimes
to
increase
the
condemnation
of
the
Officer
himself
,
and
to
draw
out
his
sins
more
.
They
are
Officers
in
the
Church
through
the
anger
of
God
to
themselves
;
they
will
gnash
their
teeth
that
ever
they
were
entrusted
with
such
power
,
for
thereby
they
become
more
wicked
.
Had
not
Judas
better
have
been
the
poorest
wretch
in
the
Church
of
God
,
then
such
an
eminent
Officer
?
It
is
sometimes
also
for
the
wickedness
and
ungodliness
of
a
people
;
and
therefore
even
those
that
are
godly
,
who
live
under
such
providential
Ministers
(
I
call
them
providential
Ministers
,
because
they
are
so
by
his
providence
in
anger
,
not
by
his
approving
will
)
they
are
to
consider
two
things
:
1.
To
bless
and
praise
God
,
that
the
lying
Spirit
in
the
Minister
hath
not
prevailed
on
thee
;
that
he
hath
not
led
thee
into
the
ditch
,
that
his
poison
hath
not
fallen
on
thee
:
Oh
admire
Gods
goodness
herein
!
And
withall
In
the
second
place
,
Humble
thy self
under
Gods
hand
.
It
is
his
will
it
should
be
so
,
as
yet
the
providence
of
God
doth
manifest
him
offended
with
such
a
people
.
3.
The
will
of
God
doth
imply
,
that
Paul
was
not
an
Apostle
by
chance
or
meer
hap
,
but
that
there
was
a
directing
hand
of
God
in
it
.
And
certainly
such
a
consideration
by
the
will
of
God
made
an
Apostle
,
so
by
the
same
will
he
should
continue
,
and
be
preserved
in
the
same
,
notwithstanding
all
oppositions
whatsoever
.
And
thus
all
the
godly
Ministers
of
the
Gospel
find
the
good
will
of
God
towards
them
,
that
they
were
at
first
set
apart
for
that
function
,
or
by
some
providence
of
God
brought
to
desire
it
.
They
may
find
many
times
a
peculiar
will
of
God
,
that
sometimes
when
their
friends
would
have
it
otherwise
,
yet
God
would
have
them
Ministers
.
And
thus
also
for
their
designation
to
such
a
people
.
How
many
times
are
great
discoveries
of
Gods
will
,
that
where
there
was
no
likelihood
,
yet
God
would
have
him
Pastor
to
such
a
people
?
It
is
of
great
use
both
for
Minister
and
people
to
observe
the
special
will
of
God
.
For
as
in
civil
relations
of
husband
and
wife
,
there
God
many
times
discovers
a
peculiar
will
of
his
bringing
them
together
,
which
made
the
Wiseman
say
,
Riches
were
an
inheritance
,
but
a
wife
was
the
gift
of
God
.
Riches
and
an
inheritance
are
also
the
gift
of
God
;
but
those
relations
are
in
a
more
peculiar
manner
of
him
.
And
it
is
good
for
those
that
are
in
such
relations
to
quicken
themselves
by
meditation
on
the
will
of
God
,
that
brought
such
things
about
,
beyond
all
expectation
,
or
humane
providence
.
Thus
also
it
ought
to
be
in
spiritual
relations
:
Oh
it
is
good
to
lay
to
heart
,
how
the
will
of
God
hath
been
,
that
thou
shouldst
live
under
a
powerfull
Ministry
,
it
may
be
all
thy
life
time
,
and
it
hath
been
denied
to
others
,
who
often
have
sought
to
God
for
such
a
mercy
.
Act.
16.
6.
You
may
there
read
,
that
Paul
while
in
his
travails
preached
the
Word
every
where
where
he
came
,
yet
was
forbidden
to
preach
in
Asia
;
yet
at
the
same
time
at
the
sixth
verse
,
There
stood
a
man
,
and
cried
,
Come
over
into
Macedonia
,
and
help
us
.
See
how
the
Spirit
of
God
like
the
wind
bloweth
where
it
listeth
,
commandeth
Paul
to
one
place
,
and
forbiddeth
him
another
.
4.
It
implieth
,
That
it
was
no
merit
or
desert
in
Paul
,
which
advanced
him
to
this
Office
.
For
as
believers
,
John
13.
are
said
,
Not
to
be
born
of
the
will
of
men
,
or
of
the
will
of
the
flesh
,
but
of
God
,
which
takes
all
from
man
,
and
giveth
all
to
God
:
So
it
is
in
this
work
of
the
Ministry
;
it
is
not
because
men
have
parts
,
or
learning
,
or
holiness
,
that
God
sets
them
apart
for
such
an
Office
,
but
God
himself
.
God
tels
Jeremiah
,
Chap.
1.
5.
That
he
had
sanctified
him
from
the
womb
,
that
is
,
set
him
apart
to
be
his
Prophet
;
and
this
was
before
any
good
at
all
could
be
in
him
.
And
this
also
Paul
himself
acknowledgeth
,
Gal.
1.
15.
where
he
saith
,
He
was
separated
from
the
womb
.
And
observe
,
how
both
the
work
of
grace
,
and
his
Apostleship
came
together
;
and
the
fountain
of
all
is
made
Gods
pleasure
,
When
it
pleased
God
to
call
me
.
Thus
you
see
,
that
those
who
are
raised
up
to
be
serviceable
in
the
Church
,
have
all
from
God
,
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Potentia
and
Potestas
,
as
they
are
sometimes
distinguished
.
Hence
it
is
that
this
will
of
God
doth
not
reach
only
to
the
appointing
of
him
to
his
Office
,
but
the
inward
preparing
and
fitting
of
him
for
that
work
.
Thus
you
see
that
all
things
necessary
for
a
good
Minister
is
comprehended
in
this
,
That
he
is
so
by
the
will
of
God
.
But
you
may
say
,
What
if
a
Minister
should
at
first
enter
into
this
Office
meerly
by
the
instigation
of
a
corrupt
will
?
Nothing
at
first
made
him
intend
the
Ministry
but
hopes
of
preferment
,
and
getting
a
livelihood
in
the
world
?
I
answer
,
It
is
indeed
a
most
blessed
thing
,
when
it
is
with
a
Minister
,
as
with
Paul
;
he
was
made
an
Apostle
at
the
same
time
,
when
God
did
also
inwardly
reveal
his
grace
to
him
:
when
from
the
youth
the
workings
of
sanctification
,
and
zeal
to
convert
souls
,
hath
put
them
upon
the
Ministry
;
but
where
such
corrupt
principles
did
prevail
,
and
were
the
only
motives
to
be
a
Preacher
of
the
Gospel
,
there
must
be
great
humiliation
for
them
:
and
no
doubt
many
godly
Ministers
of
the
Gospel
have
greatly
bewailed
their
sinfull
entrance
into
the
Ministry
,
that
they
had
only
corrupt
and
carnal
motives
stirring
them
up
thereunto
;
and
when
this
is
done
,
no
doubt
God
will
accept
of
their
labours
,
and
they
be
made
the
more
zealous
for
God
.
Use
of
Exhortation
,
both
to
Ministers
and
People
to
study
and
meditate
more
will
of
God
in
these
things
.
Am
I
a
Minister
by
the
will
of
God
?
Are
these
my
flock
by
the
good
pleasure
of
God
?
Was
it
of
God
,
that
I
was
separated
and
set
apart
for
this
work
?
This
will
be
a
great
Goad
both
to
duty
and
comfort
.
And
For
the
People
,
it
is
for
you
to
look
up
to
God
more
in
this
matter
:
Can
you
say
,
Such
an
one
is
a
Pastor
to
you
by
the
will
of
God
,
not
by
his
permissive
will
,
or
providential
will
only
,
for
this
may
be
in
wrath
and
anger
to
you
;
but
his
approving
and
appointing
will
?
If
so
,
take
heed
how
ye
resist
the
will
of
God
.
SERM.
IX
.
Paul's
mentioning
of
Timothy
,
shews
,
That
the
Godly
,
though
exalted
above
others
in
Office
and
Gifts
,
yet
are
humble
towards
them
.
2
COR.
1.
1.
And
Timothy
our
brother
,
&c.
THis
is
the
second
part
of
the
Inscription
,
wherein
we
have
the
person
conjoyned
in
this
Salutation
,
and
he
is
described
by
his
name
Timothy
,
and
by
his
relation
,
our
brother
.
The
Apostle
doth
in
several
Inscriptions
in
his
Epistles
likewise
name
this
Timothy
,
not
that
he
helped
Paul
in
composing
of
them
,
but
partly
for
Timothies
encouragement
,
to
shew
the
good
esteem
he
had
of
him
.
As
Nazianzen
(
if
my
memory
fail
not
)
in
his
Funeral
Oration
upon
Basil
,
declaring
the
excellency
that
was
in
him
,
said
,
If
Basil
had
lived
in
Paul
'
s
time
,
he
would
have
prefixed
his
name
in
his
salutatory
Prefaces
,
as
he
did
Timothy
and
Sylvanus
,
&c.
And
partly
because
Timothy
,
as
to
the
Corinthians
had
a
peculiar
relation
.
For
1
Cor.
4.
17.
Paul
had
sent
him
to
them
,
to
put
them
in
remembrance
of
their
duty
;
and
it
seemeth
,
being
now
returned
again
unto
Paul
,
he
informed
him
of
the
Churches
estate
there
.
So
that
Timothy
might
well
be
mentioned
,
as
having
some
peculiar
relation
to
their
Church-affairs
.
In
some
other
Epistles
,
he
joyneth
other
persons
,
is
Sosthenes
,
&c.
Yea
,
Gal.
1.
he
conjoyneth
all
the
brethren
that
were
with
him
.
So
that
we
may
attribute
this
to
that
great
humility
which
was
in
Paul
,
that
though
so
eminent
and
transcendent
in
Office
and
grace
above
all
others
,
yet
is
pleased
to
make
others
sit
(
as
it
were
)
upon
the
Throne
with
him
,
and
not
to
arrogate
all
things
presumptuously
to
himself
.
Indeed
the
Popish
Commentators
,
they
instance
in
the
Pope
,
that
he
calleth
other
Bishops
Brethren
;
but
all
know
,
that
what
title
soever
he
may
use
,
yet
he
claimeth
an
universal
Jurisdiction
over
them
.
But
in
Paul
it
was
otherwise
.
From
whence
observe
,
That
the
truly
godly
,
though
eminent
in
Office
and
Graces
,
yet
are
exceeding
humble
,
and
condescending
to
those
that
are
farre
inferiour
to
them
.
Paul
,
though
an
Apostle
,
esteemeth
of
Timothy
as
a
brother
,
though
in
other
respects
,
he
was
his
sonne
,
begotten
by
his
Ministry
.
The
truly
godly
,
and
the
wicked
,
they
are
discovered
by
their
spirits
.
The
spirit
of
pride
and
ambition
is
in
all
corrupt
teachers
;
And
therefore
when
Austin
the
Monk
was
sent
over
by
the
Pope
for
the
conversion
of
England
,
as
they
call
it
,
the
Monks
that
were
then
in
the
Land
opposed
him
,
concluding
he
had
not
the
Spirit
of
Christ
in
him
,
because
he
was
so
full
of
pride
and
lordliness
;
but
all
the
true
Officers
of
Christ
,
they
are
endowed
with
that
Spirit
which
Christ
himself
had
.
Now
the
holy
Ghost
descended
in
the
form
of
a
Dove
upon
him
.
And
he
bids
all
learn
of
him
,
for
he
was
lowly
and
meek
.
Hence
he
tels
his
Disciples
,
That
he
will
not
any
more
call
them
servants
but
friends
.
Yea
after
his
resurrection
he
saith
,
Go
tell
my
brethren
.
The
Apostle
aggravateth
this
great
condescension
of
Christ
,
Heb.
2.
11.
That
though
he
was
the
only
Sonne
of
God
,
yet
he
humbled
himself
to
become
man
,
and
so
was
not
ashamed
to
call
believers
brethren
.
Therefore
there
cannot
be
a
clearer
instance
of
this
humility
and
condescension
then
was
in
Christ
himself
.
Now
all
the
godly
they
are
followers
of
Christ
in
this
,
as
well
as
in
other
respects
;
inso
much
that
it
is
a
certain
qualification
in
all
the
godly
,
that
though
God
hath
never
so
much
above
others
,
yet
they
become
condescending
to
the
lowest
Christian
:
Even
as
Christ
himself
disdained
not
the
least
that
came
to
him
.
Hence
you
have
that
command
,
Mind
not
high
things
;
but
condescend
to
men
of
low
estate
,
Rom.
12.
16.
Even
the
poorest
and
meanest
that
are
godly
,
are
to
be
cherished
and
nourished
by
those
that
are
more
eminent
.
The
head
must
not
despise
the
foot
,
because
both
are
in
the
same
body
.
Hence
also
at
the
tenth
verse
in
that
Chapter
,
you
have
a
paradoxal
exhortation
,
In
honour
to
preferre
one
another
;
How
can
that
be
?
Even
because
there
is
no
godly
man
,
though
never
so
excellent
,
but
a
weaker
and
meaner
Christian
may
exceed
him
in
some
things
.
Thou
hast
more
gifts
,
more
abilities
,
but
it
may
be
another
hath
more
sincerity
than
thee
.
Besides
,
every
godly
man
,
though
in
the
highest
form
,
is
acquainted
with
those
infirmities
and
corruptions
that
are
in
his
own
heart
,
which
he
thinketh
such
,
though
far
inferiour
to
him
,
are
not
guilty
of
;
and
hence
ariseth
that
duty
of
preferring
one
another
amongst
the
godly
.
But
let
us
consider
,
Wherein
this
humility
in
godly
superiours
doth
discover
it
self
to
inferiours
.
And
First
,
It
is
evident
in
that
they
dare
not
take
that
honor
to
themselves
,
which
others
looking
upon
them
as
far
above
them
are
apt
to
give
them
,
when
it
's
not
convenient
or
proper
for
them
.
This
certainly
is
a
great
discovery
of
an
humble
spirit
,
when
they
do
even
tremble
at
those
praises
and
reverence
,
yea
reject
and
refuse
it
,
when
it
is
immoderate
.
How
often
are
inferiour
Christians
so
dazelled
with
the
lustre
of
those
admirable
gifts
and
graces
which
are
in
some
superiours
,
that
with
John
to
the
Angel
,
they
are
ready
to
make
a
god
of
such
,
and
set
them
up
too
much
,
so
as
to
worship
them
?
But
the
more
godly
any
such
superiours
are
,
the
more
they
refuse
it
.
We
see
this
notably
in
Peter
,
Act.
10.
25
,
26.
when
Cornelius
fell
down
at
Peters
feet
,
and
worshipped
him
;
Peter
took
him
up
,
saying
,
Stand
up
,
I
my self
also
am
a
man
;
and
at
another
time
when
the
Barbarians
would
have
sacrificed
to
Paul
and
Barnabas
,
accounting
them
as
gods
,
with
what
fear
and
trembling
,
rending
their
cloaths
at
such
blasphemy
did
they
come
and
forbid
them
?
Act.
14.
15.
Thus
you
see
,
let
the
godly
be
never
so
admirable
in
gifts
and
graces
,
yet
they
will
not
take
more
than
is
due
to
them
.
Certainly
,
if
the
Angel
forbad
John
,
desirous
to
worship
him
,
saying
,
I
am
thy
fellow
servant
,
worship
thou
God
;
how
much
rather
may
every
man
,
though
the
chiefest
of
thousands
say
,
I
am
your
fellow
servant
,
I
am
subject
to
sinne
and
infirmities
as
well
as
you
;
praise
God
therefore
,
and
give
glory
to
God
.
As
the
Apostles
when
they
had
cured
a
lame
man
,
said
,
Why
do
ye
look
upon
us
,
as
if
we
had
done
it
by
our
own
power
?
So
the
godly
when
inabled
to
preach
wonderfully
,
to
pray
admirably
,
or
perform
any
gracious
acts
above
others
,
they
say
,
Look
not
upon
us
,
but
upon
God
.
What
an
admirable
expression
of
humility
is
that
in
Paul
?
2
Cor.
12.
16.
where
he
is
afraid
any
should
think
of
him
above
that
he
seeth
,
or
heareth
to
be
in
him
.
Secondly
,
The
humble
condescension
of
the
godly
to
others
,
is
seen
,
In
their
bearing
with
their
infirmities
,
and
weaknesses
in
their
understanding
.
Though
they
have
not
such
quick
abilities
,
such
inlarged
capacities
,
as
others
have
,
yet
they
do
not
reject
them
or
despise
them
.
This
counsel
Paul
,
Rom.
4.
giveth
to
the
strong
Christian
,
That
he
should
not
judge
,
or
despise
the
weak
:
Was
not
this
admirable
in
Christ
himself
?
How
weak
and
slow
of
understanding
were
his
Disciples
,
though
they
had
been
so
long
under
his
Doctrine
?
yet
for
all
that
he
disdaineth
them
not
,
but
he
is
ready
upon
all
occasions
to
give
them
further
instruction
.
And
Paul
,
though
indeed
he
doth
sharply
reprove
such
,
as
having
great
opportunities
of
knowledge
,
yet
were
carnal
and
babes
still
,
as
he
speaks
to
the
Corinthians
and
the
Hebrews
;
yet
for
all
that
he
doth
not
cast
them
off
,
but
useth
all
means
to
promote
them
to
further
perfection
.
The
eminentest
men
are
condescending
to
the
lowest
capacities
,
where
they
sind
godliness
and
an
humble
desire
to
learn
.
Thirdly
,
Their
humble
condescension
is
seen
,
In
the
acknowledging
and
rejoycing
at
the
graces
and
gifts
which
they
see
God
bestoweth
upon
others
.
Thus
Paul
,
how
often
doth
he
profess
his
praises
unto
God
,
and
continual
thanksgivings
in
the
behalf
of
them
he
writeth
unto
for
this
particular
?
Yea
they
heartily
desire
such
growth
in
grace
,
and
such
plenty
of
abilities
and
gifts
,
though
it
should
be
to
the
overshadowing
and
eclipsing
of
them
:
Even
as
John
said
about
Christ
with
joy
,
He
must
increase
,
but
I
must
decrease
,
John
3.
3.
And
as
Moses
,
Would
all
the
people
of
God
might
prophesie
,
Num.
11.
23.
So
can
they
say
and
delight
in
such
gifts
that
God
shall
give
to
others
,
though
inferiour
.
It
's
a
great
sinne
,
and
high
pride
in
Superiours
,
to
envy
,
and
to
look
with
an
ill
eye
,
upon
the
gifts
which
God
may
bestow
upon
those
that
are
not
of
their
rank
.
Not
that
such
who
have
no
gifts
,
should
presume
as
if
they
had
;
or
those
that
have
gifts
,
should
intrude
upon
publick
preaching
,
before
the
examination
and
approbation
of
others
.
To
dislike
this
,
is
not
to
envy
the
gifts
and
graces
that
are
in
others
.
Fourthly
,
Their
humble
condescension
is
seen
,
In
desiring
the
prayers
,
and
the
communion
even
of
those
,
who
are
farre
below
them
.
Doth
not
Paul
often
desire
the
prayers
of
those
he
wrote
unto
,
though
he
was
an
Apostle
;
yea
he
desireth
to
be
with
them
,
that
he
may
be
comforted
by
them
.
There
is
no
godly
man
,
let
him
have
never
such
extraordinary
gifts
,
and
great
enjoyments
of
God
,
yet
he
needeth
the
prayers
of
the
meanest
of
Gods
children
;
yea
and
by
their
communion
may
obtain
a
great
deal
of
good
.
They
may
learn
the
practice
of
several
graces
,
and
be
much
quickned
up
by
them
.
Lastly
,
Their
humble
condescension
is
seen
,
In
the
compassionate
restoring
and
reclaiming
of
such
who
have
gone
astray
.
There
is
a
weakness
of
parts
,
and
a
weakness
of
graces
.
Now
when
some
through
this
latter
weakness
,
have
been
overcome
by
temptations
,
they
do
not
superciliously
and
scornfully
reject
such
,
but
labour
in
a
spirit
of
meekness
to
recover
them
.
Christ
himself
is
a
president
for
this
,
when
he
compareth
himself
to
the
Shepherd
that
went
and
fetched
the
lost
sheep
home
upon
his
own
shoulders
.
As
also
to
that
good
Samaritan
,
who
poured
oyl
into
the
wounds
of
that
wounded
passenger
to
Jericho
.
This
counsel
the
Apostle
gives
such
as
are
spiritual
,
Gal.
6.
1.
To
restore
such
as
are
fallen
in
the
spirit
of
meekness
.
And
Paul
himself
,
with
what
tears
and
sorrow
did
he
bewail
some
Corinthians
that
had
defiled
themselves
?
If
you
ask
,
What
grounds
there
are
,
why
the
godly
,
though
thus
exalted
by
God
,
are
yet
humble
to
others
?
The
Reasons
are
,
First
,
Because
they
are
humbled
towards
God
,
and
such
must
needs
be
humble
towards
men
.
They
have
these
grounds
to
humble
them
Godwards
.
1.
The
sense
of
all
that
iniquity
which
formerly
they
have
committed
,
or
for
the
present
they
do
commit
.
Thus
Paul
from
the
consciousness
of
his
former
impieties
did
till
his
death
go
halting
with
the
apprehension
of
his
former
miscarriages
.
They
are
easily
kept
low
to
others
,
whom
God
keepeth
low
to
himself
.
This
leprosie
upon
them
will
make
them
ashamed
.
Though
God
hath
set
them
on
the
Pinacle
of
the
Temple
,
yet
they
have
corruptions
as
others
;
they
feel
infirmities
in
themselves
,
as
well
as
there
are
in
others
.
Yea
in
the
general
,
they
are
condescending
to
the
meanest
acts
of
service
,
that
may
promote
the
spiritual
welfare
of
others
.
The
Disciples
wondered
to
see
Christ
talk
with
a
woman
,
John
4.
thought
it
below
his
greatness
,
as
a
Prophet
to
do
so
;
but
he
said
,
It
was
his
meat
and
drink
to
his
Fathers
will
,
even
in
that
particular
.
Thus
at
another
time
,
He
washed
his
Disciples
feet
,
to
teach
them
humility
.
2.
They
are
humble
towards
God
,
and
so
towards
men
,
Because
all
they
have
is
from
the
gift
of
God
,
it
is
he
alone
that
maketh
the
difference
.
The
Apostle
1
Cor.
4.
7.
speaketh
enough
to
keep
the
best
man
in
the
world
,
though
he
had
the
gifts
and
graces
of
Angels
,
low
and
humble
in
himself
.
Who
maketh
thee
to
differ
from
another
?
And
what
hast
thou
that
that
thou
hast
not
received
?
1
Cor.
4.
7.
If
then
all
they
have
cometh
solely
from
Gods
gift
,
he
calleth
to
an
office
,
he
also
giveth
abilities
,
then
they
cannot
glory
in
themselves
,
but
walk
humbly
with
God
in
all
things
.
3.
They
are
humble
under
Gods
hand
,
Because
they
do
not
adde
at
all
to
God
.
He
doth
not
need
any
mans
parts
,
or
gifts
,
and
therefore
he
passeth
by
many
,
and
will
never
make
use
of
them
,
who
yet
if
God
had
pleased
might
have
been
far
more
serviceable
than
thou
art
.
For
did
not
God
reject
the
Angels
,
who
by
their
intellectual
natures
and
agility
thereof
,
might
have
done
God
more
service
than
thou
canst
do
?
Yea
the
ablest
man
may
look
upon
all
the
subtil
Hereticks
,
all
the
learned
men
,
that
have
in
all
ages
been
promoters
of
the
Devils
Kingdom
,
and
then
say
,
Who
hath
made
me
to
differ
from
these
?
Lastly
,
They
are
humble
towards
God
,
Because
by
how
much
the
more
God
hath
lifted
them
up
,
the
more
talents
he
hath
bestowed
on
them
,
the
greater
must
their
account
be
.
So
that
there
is
more
cause
of
trembling
and
humiliation
under
all
eminencies
and
gifts
,
then
any
tumor
or
puffing
up
.
For
they
are
more
liable
to
a
severe
account
,
and
if
they
miscarry
their
condemnation
will
be
greater
.
Thus
you
see
what
cause
such
have
to
be
humbled
towards
God
,
and
where
that
is
,
there
will
be
an
humble
condescension
to
others
.
In
the
second
place
,
A
godly
man
,
though
exceeding
eminent
is
humble
towards
others
,
Because
the
meanest
godly
man
,
is
heir
of
the
same
glory
,
and
partaker
of
the
same
salvation
with
him
.
So
that
if
you
consider
them
alike
in
Christ
there
is
no
difference
,
God
respecteth
them
alike
.
In
Christ
(
saith
the
Apostle
)
there
is
no
bond
,
or
free
,
but
all
are
one
in
Christ
,
Gal.
3.
21.
And
upon
this
account
it
is
,
that
Masters
are
exhorted
,
To
do
that
which
was
equal
to
servants
,
that
were
believers
,
because
they
had
the
same
Lord
.
Only
you
must
know
,
that
there
is
a
true
humility
and
a
counterfeit
one
;
Grace
doth
not
put
upon
the
latter
,
but
the
former
.
For
a
counterfeit
humility
makes
a
man
pusillanimous
,
not
keeping
up
the
due
authority
of
his
place
and
office
.
The
Apostle
,
though
so
humble
,
that
he
judged
himself
less
than
the
least
of
the
Apostles
,
yet
saith
,
He
would
magnifie
his
Office
,
and
he
pleadeth
for
it
against
all
opposers
whatsoever
.
Use
.
To
discover
our
spirits
,
how
we
are
when
exalted
to
any
Office
,
or
enlarged
Be
cloathed
with
humility
;
the
Greek
word
is
rarely
,
1
Pet.
3.
5.
used
.
This
ought
to
be
a
garment
all
over
us
;
nothing
but
the
spirit
of
humility
should
breath
and
live
in
us
.
And
indeed
this
is
the
way
to
be
made
higher
still
.
For
God
giveth
grace
to
the
humble
;
and
the
humble
he
will
teach
his
way
.
SERM.
X.
There
is
a
great
deal
of
difference
betwixt
the
Persons
whom
God
calls
,
and
also
in
the
manner
of
his
calling
them
.
Education
under
godly
Parents
not
to
be
rested
upon
,
but
our
Hearts
are
to
be
sought
into
,
whether
they
be
really
changed
,
or
no.
2
COR.
1.
1.
And
Timothy
our
brother
,
&c.
VVE
are
upon
the
Person
conjoyned
in
this
Inscription
;
and
that
is
Timothy
,
who
is
likewise
inscribed
in
the
Preface
in
several
other
Epistles
.
Some
have
thought
that
because
of
this
conjunction
of
him
with
Paul
,
that
therefore
Timothy
did
assist
Paul
,
in
making
and
composing
of
some
Epistles
:
But
that
is
not
probable
.
He
doth
it
(
as
you
heard
)
to
encourage
Timothy
,
and
also
hereby
manifesting
his
modesty
,
and
humble
condescension
.
We
have
then
the
Person
described
by
his
name
,
Timothy
;
and
by
his
relation
,
Brother
.
Not
in
a
large
sense
,
as
Paul
sometimes
cals
all
believers
Brethren
,
but
in
a
special
respect
,
because
of
his
Office
he
was
in
,
though
at
other
times
he
cals
him
Son
;
of
which
in
its
time
.
Let
us
first
consider
his
Name
,
and
so
his
Person
;
and
then
his
relation
.
His
name
is
Timothy
,
as
much
as
one
that
is
for
the
honour
of
God
;
and
so
indeed
he
proved
in
an
admirable
manner
instrumental
thereunto
.
We
may
read
of
what
parents
he
came
,
Acts
16.
1
,
2.
his
Father
was
a
Grecian
,
and
an
Infidel
,
but
his
Mother
a
Jewish
woman
,
and
one
that
believed
.
For
Paul
in
2
Tim.
1.
5.
gives
a
great
commendation
of
his
Grandmother
and
Mother
,
and
so
to
himself
,
as
if
their
faith
had
been
hereditary
.
For
although
his
Father
was
a
Gentile
,
yet
because
his
Mother
believed
,
she
took
so
much
pains
with
him
,
as
that
he
knew
the
Scriptures
from
his
youth
up
.
Insomuch
that
Nazianzen
said
,
It
was
a
great
benefit
to
have
godly
Parents
,
especially
to
have
a
godly
Mother
;
because
the
mother
,
if
holy
,
hath
many
opportunities
to
instill
holy
principles
into
the
children
,
while
young
.
And
therefore
Solomon
speaks
much
of
the
instructions
,
which
his
Mother
gave
him
.
Concerning
this
Timothy
therefore
,
two
things
are
observable
:
1.
That
he
being
educated
in
an
hopefull
,
godly
way
from
his
youth
,
and
for
the
good
report
that
he
had
in
the
Church
of
God
,
as
appeareth
,
Acts
16.
2.
As
also
because
of
some
Prophesies
and
extraordinary
Revelations
,
what
an
usefull
instrument
he
would
be
in
the
Church
of
God
,
Paul
took
a
great
affection
to
him
;
and
made
him
an
Officer
in
the
Church
,
while
he
was
a
young
man
.
So
that
Timothy
was
in
respect
of
his
condition
clean
contrary
to
Paul
;
Paul
a
persecuter
,
a
blasphemer
,
an
enemy
,
and
that
for
a
long
while
;
but
Timothy
hopefull
,
and
a
disciple
from
the
youth
up
.
The
second
thing
observable
is
,
That
though
Timothy
was
thus
brought
up
with
godly
Parents
,
and
so
knew
the
Scriptures
from
his
youth
.
And
as
Calvin
thinketh
,
because
of
that
expression
,
2
Tim.
5.
where
he
was
perswaded
of
the
unfeigned
faith
that
was
in
Timothy
,
as
well
as
his
Mother
,
that
it
doth
relate
not
to
Timothy
at
that
time
,
who
was
no
doubt
an
eminent
believer
,
but
to
his
infancy
or
younger
yeares
,
yet
that
seemeth
not
coherent
with
that
which
Calvin
saith
in
another
place
,
viz.
1
Tim.
1.
2.
where
,
because
Paul
cals
Timothy
his
own
Sonne
in
the
faith
,
he
saith
,
That
Paul
was
his
spiritual
Father
in
begetting
of
him
to
Christ
.
It
is
therefore
disputed
,
Whether
Timothy
was
not
converted
from
his
youth
,
or
by
Paul's
ministry
afterward
,
as
he
did
Onesimus
,
while
in
bonds
?
Some
think
,
because
he
cals
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
germane
,
or
sincere
Sonne
,
not
spurious
,
that
he
was
the
means
of
his
conversion
;
as
1
Cor.
4.
he
saith
,
He
had
begotten
the
Corinthians
by
the
Gospel
.
Others
say
,
because
he
was
so
greatly
instructed
in
the
Christian
faith
,
and
so
hopefull
,
Paul
took
him
for
a
companion
,
and
much
delighted
in
him
;
and
therefore
Timothy
a
young
man
was
serviceable
to
Paul
,
aged
in
propagating
the
Gospel
;
as
a
sonne
to
the
father
:
and
this
the
Apostle
insinuateth
upon
a
large
commendation
of
Timothy
,
Phil.
2.
22.
Others
they
think
,
That
though
Timothy
might
be
converted
from
his
youth
,
yet
Paul
did
further
instruct
and
convert
him
in
the
things
of
Christ
,
and
so
it
was
equivalent
to
a
conversion
.
Now
all
these
three
respects
may
be
allowed
of
,
and
have
their
seasonable
matter
of
Doctrine
.
But
let
us
first
consider
,
The
great
difference
between
Paul
a
convert
,
and
Timothy
a
convert
;
one
from
his
younger
years
a
blasphemer
,
an
high
sinner
;
the
other
a
disciple
,
and
unblameable
in
his
life
;
then
observe
,
That
there
is
a
great
difference
both
in
the
persons
,
and
the
manner
of
conversion
of
those
,
whom
God
is
pleased
effectually
to
call
,
and
to
make
use
of
.
They
are
not
of
the
same
condition
or
qualifications
,
that
God
calleth
;
neither
are
they
brought
home
in
the
same
manner
.
This
Doctrine
hath
its
great
usefulness
,
as
will
appear
.
But
let
us
consider
the
various
conditions
,
and
then
the
different
manner
of
their
conversion
.
First
,
Some
are
great
and
notorious
sinners
:
Others
again
,
are
of
a
more
civil
and
sober
life
.
Some
have
from
their
youth
up
been
kept
from
all
gross
sinne
,
as
Joseph
,
Daniel
,
Obadiah
,
and
our
Timothy
in
the
Text.
Others
again
have
been
very
foul
and
scandalous
,
as
Paul
,
Mary
Magdalen
,
and
divers
of
the
Corinthians
.
Thus
God
cutteth
down
sometimes
crooked
trees
,
and
sometimes
straight
,
and
makes
his
spiritual
building
of
them
.
God
can
turn
a
barren
wilderness
into
a
pleasant
spring
,
He
can
raise
up
children
to
Abraham
out
of
stones
.
God
is
free
in
the
work
of
grace
,
and
so
takes
sometimes
a
great
sinner
,
and
sometimes
such
as
are
unspotted
in
their
wayes
.
Secondly
,
There
is
a
great
difference
sometimes
in
their
constitutions
;
some
are
of
a
more
fierce
and
cholerick
temper
;
others
again
of
a
more
mild
,
and
meek
temper
.
Moses
,
he
is
said
to
be
the
meekest
man
that
was
upon
the
earth
:
But
Elijah
seemed
to
be
a
man
of
more
fire
and
passion
.
Among
the
Apostles
,
John
discovers
himself
to
be
a
man
of
much
love
,
as
he
was
also
much
beloved
;
but
Peter
appeareth
to
be
a
man
of
more
zeal
,
and
sometimes
inordinate
heat
,
as
when
he
struck
off
Malchiu
his
ear
.
Thus
all
the
godly
are
not
of
the
same
constitution
and
temperament
;
some
are
more
passionate
cholerick
;
others
more
mild
and
temperate
,
yet
God
he
chooseth
of
all
sorts
.
Thirdly
,
There
may
be
difference
in
their
externals
;
Some
are
rich
,
others
poor
;
some
are
great
in
place
and
office
,
others
are
mean
and
inferiours
.
For
although
1
Cor.
1.
Paul
saith
,
Not
many
noble
,
not
many
wise
,
not
many
rich
hath
God
chosen
,
yet
some
he
hath
,
though
not
many
.
Yea
,
those
that
have
been
by
their
callings
greatly
ingaged
to
sinne
,
and
to
act
against
Christ
,
yet
even
of
such
God
hath
called
some
;
some
of
the
Pharisees
,
yea
some
of
the
Priests
that
were
the
most
prosessed
enemres
to
Christ
,
are
yet
said
to
believe
in
him
.
And
thus
in
times
of
Reforneution
from
Popery
,
although
Luther
said
,
In
the
Monasteries
and
Frieries
there
was
greater
opposition
to
the
Gospel
,
than
in
the
very
Ale-houses
and
Brothel-houses
;
yet
Luther
himself
,
and
some
others
were
Monks
.
Yea
,
as
he
saith
of
himself
,
Insanissimum
Monachum
,
mad
in
doting
upon
Popish
opinions
,
yet
God
converted
them
.
Thus
you
see
a
world
of
difference
in
the
Externals
of
those
that
God
cals
;
We
might
also
adde
the
Difference
in
respect
of
their
Vicinity
and
Consanguinity
.
God
cals
sometimes
out
of
a
wicked
Family
,
a
wicked
generation
,
a
wicked
place
,
where
there
is
none
else
scarce
that
minds
any
thing
that
is
godly
.
In
Caesar's
houshold
there
were
some
that
believed
;
sometimes
you
have
a
Child
converted
,
when
Parents
and
all
the
Kinred
are
desperate
enemies
to
God
:
Sometimes
again
,
you
have
Parents
and
Children
,
and
all
godly
,
as
it
was
with
Timothy
,
in
respect
of
his
Mother
and
Grandmother
.
In
the
next
place
,
Gods
conversion
of
his
people
is
in
a
different
manner
.
Some
have
been
in
an
extraordinary
manner
,
as
Paul
,
and
many
in
the
Primitive
times
:
Others
in
the
ordinary
way
of
the
Word
;
some
●ave
had
more
strange
and
remarkable
passages
to
convert
them
than
others
.
2.
Some
have
more
deep
humiliation
,
and
greater
terrours
upon
them
than
others
.
As
some
children
are
born
with
more
pain
and
difficulty
than
others
.
Thus
Paul
,
he
was
greatly
humbled
in
his
spirit
,
and
brought
low
,
whereas
Matthew
the
Publican
seemed
to
be
converted
,
without
such
deep
impression
on
his
heart
.
Mary
Magdalen
likewise
had
great
humiliation
and
bitterness
of
spirit
,
else
she
could
not
have
wept
so
abundantly
as
to
wash
Christs
feet
.
But
we
read
of
Lydia
,
when
God
opened
her
heart
,
that
she
desired
to
entertain
the
Apostles
,
and
discovered
not
such
commotions
of
soul
.
3.
There
is
great
difference
sometimes
in
the
continuance
,
others
are
longer
in
the
birth
,
they
have
many
conflicts
,
sometimes
they
are
even
entring
the
Haven
;
and
then
some
violent
storms
drive
them
back
again
.
Thus
Austin
confesseth
of
himself
,
That
he
had
many
troubles
on
his
heart
,
and
had
many
resolves
and
prayers
against
his
sinnes
,
yet
still
he
gave
back
again
,
and
would
procrastinate
,
he
would
weep
and
pray
,
but
sinne
again
,
till
at
last
God
brought
him
out
of
the
wombe
of
sinne
,
and
he
returned
no
more
to
his
vomit
.
Others
again
,
as
many
we
read
of
in
the
Scripture
,
were
immediately
wrought
upon
,
and
with
all
gladness
received
Christ
.
Lastly
,
There
is
variety
in
the
occasions
,
and
in
the
time
.
In
the
occasions
,
one
affliction
hath
been
an
occasion
to
some
such
or
such
a
correction
upon
them
;
a
wife
may
sometimes
be
an
occasion
to
her
husband
,
or
an
husband
to
a
1.
That
the
work
of
grace
is
wrought
invincibly
and
irresistibly
in
all
.
There
are
none
that
by
their
own
power
,
or
free-will
make
themselves
to
differ
from
others
,
all
are
passive
in
the
work
of
Regeneration
.
And
2.
Though
afflictions
may
be
an
occasion
and
a
motive
,
yet
it
's
the
word
of
God
that
is
the
only
ordinary
means
of
our
conversion
.
Now
the
Reasons
why
God
useth
these
various
dispensations
to
all
sorts
,
may
be
,
First
,
To
shew
the
freeness
of
Grace
.
For
if
one
sort
of
persons
onely
be
converted
,
it
might
be
thought
some
merit
or
desert
were
in
them
,
which
was
not
in
others
.
Secondly
,
Hereby
likewise
God
sheweth
,
That
he
doth
not
need
any
.
It
's
not
because
he
wants
such
,
that
he
converts
them
,
for
if
so
,
then
only
great
men
and
learned
men
would
be
converted
.
Lastly
,
It
might
be
,
that
none
of
any
rank
should
despair
;
and
therefore
the
command
is
2
Tim.
2.
That
we
should
pray
for
all
,
because
God
would
have
all
to
be
saved
;
that
is
of
all
sorts
,
whether
Kings
,
or
Governours
,
who
were
then
most
unlikely
,
because
the
greatest
enemies
to
Christs
Kingdome
.
Use
1.
Doth
not
God
keep
then
to
one
way
in
respect
of
the
persons
and
manner
of
conversion
?
Then
this
should
teach
every
godly
man
,
Not
to
make
his
conversion
a
measure
of
others
;
unless
they
have
been
humbled
and
wrought
upon
in
such
a
measure
,
and
with
such
kind
of
temptations
,
we
are
apt
to
judge
harshly
of
them
.
Now
although
every
one
that
is
regenerated
is
brought
to
see
himself
lost
and
undone
,
and
thereby
to
believe
in
a
Saviour
,
yet
the
measure
of
sorrow
,
and
degree
of
humiliation
may
be
in
one
,
more
than
in
another
.
Use
2.
Of
Direction
to
the
people
of
God
,
that
in
these
various
dispensations
of
Gods
grace
,
They
should
mutually
consider
one
another
.
Doth
God
choose
thee
a
meek
mild
man
,
grudge
not
,
or
censure
those
,
who
are
rough
and
of
a
more
passionate
disposition
?
But
let
all
the
children
of
God
admire
the
grace
and
power
of
God
,
that
doth
subdue
all
things
to
himself
.
And
though
thou
mayest
not
have
that
temptation
or
infirmity
in
thee
,
which
thou
judgest
in
another
,
yet
thou
mayest
have
another
corruption
of
another
nature
:
So
that
the
consideration
of
this
,
should
breed
great
love
amongst
the
godly
,
and
every
one
be
provoked
to
give
glory
unto
the
grace
of
God
,
which
is
all
in
all
.
The
second
Doctrine
is
gathered
from
the
necessity
,
if
not
of
conversion
,
yet
of
that
which
was
almost
equivalent
to
Timothy
,
though
enjoying
very
godly
education
.
And
from
thence
observe
,
That
none
are
to
rest
upon
their
godly
education
under
godly
parents
,
but
they
are
to
consider
whether
the
work
of
Grace
hath
ever
been
wrought
in
them
or
no.
Calvin
(
as
you
heard
)
thought
Paul
a
spiritual
Father
to
Timothy
,
and
that
he
was
converted
by
his
Ministry
,
though
of
such
excellent
education
;
and
all
agree
,
That
whatsoever
seed
of
grace
he
might
have
in
his
younger
years
,
yet
there
was
a
more
perfect
and
compleat
informing
of
him
by
Paul
.
Briefly
to
open
this
,
Consider
First
,
That
it
cannot
be
denied
,
but
that
some
may
be
converted
from
their
youth
;
that
they
have
had
the
holy
fear
of
God
upon
them
,
ever
since
they
were
able
to
understand
any
thing
.
1
King
.
18.
12.
Obadiah
told
Elisha
,
He
feared
the
Lord
from
his
youth
.
And
thus
John
Baptist
did
partake
of
the
holy
Ghost
,
while
he
was
in
his
mothers
womb
:
and
it
is
a
most
blessed
mercy
thus
to
have
our
spiritual
and
natural
life
together
:
They
are
preserved
from
those
wounds
that
others
go
halting
with
to
the
grave
.
Yet
In
the
second
place
,
They
are
not
to
rest
upon
this
,
who
have
lived
civilly
from
their
youth
,
and
followed
their
good
education
.
For
good
Education
is
one
thing
,
and
Regeneration
is
another
thing
.
The
one
is
but
external
,
and
maketh
onely
an
outward
Reformation
;
but
the
other
is
internal
,
and
makes
a
spiritual
change
,
Mat.
19.
20.
We
read
of
one
,
He
had
kept
all
the
commandments
from
his
youth
;
who
said
,
he
spoke
according
to
his
education
and
instruction
.
For
the
Pharisees
taught
,
That
the
Law
required
no
other
obedience
then
what
is
outward
.
Now
he
had
kept
himself
from
any
outward
pollution
,
or
gross
transgression
.
But
we
have
a
remarkable
instance
in
King
Joash
,
2
Chron.
23.
2.
Jehoiada
a
godly
man
brought
up
that
King
in
a
godly
manner
,
and
he
did
that
which
was
right
all
the
while
Jehoiada
lived
,
but
when
he
died
,
than
he
hearkned
to
the
counsel
of
others
,
that
were
the
means
of
his
ruine
.
Therefore
consider
,
whether
thou
hast
any
more
then
the
remnants
of
good
education
upon
thee
;
in
time
of
temptation
thy
rottenness
will
be
discovered
.
But
Thirdly
,
Grant
that
thou
hast
received
grace
from
the
very
womb
;
yet
know
,
That
upon
thy
growing
up
,
the
world
will
make
a
great
change
and
alteration
upon
thee
.
For
they
were
but
the
seeds
and
initials
of
grace
,
it
's
the
word
of
God
that
must
further
compleat
and
perfect
thee
.
Therefore
that
illumination
,
and
degree
of
sanctification
,
which
thou
shalt
be
partaker
of
,
will
be
(
as
it
were
)
a
new
thing
to
thee
,
thou
wilt
think
thy self
to
have
been
in
the
dark
,
and
to
have
known
nothing
comparatively
to
what
now
thou
doest
.
So
that
although
we
are
not
to
puzzle
and
perplex
the
godly
,
with
the
knowledge
of
the
time
when
and
where
;
and
how
they
were
converted
,
as
if
that
were
necessary
;
yet
we
are
to
find
that
God
made
a
change
upon
us
;
we
are
not
what
we
would
have
been
by
nature
;
we
find
God
making
those
tender
plants
,
or
that
little
mustard-seed
to
grow
up
into
a
large
and
great
Tree
.
Use
of
Examination
.
See
what
God
hath
done
upon
thy
heart
,
as
well
as
parents
.
SERM.
XI
.
How
much
it
concerns
Church-Officers
to
agree
in
matters
of
Religion
.
What
meanes
may
conduce
to
it
.
Universities
and
Nurseries
of
Religion
,
of
how
great
use
they
are
to
the
Church
of
Christ
.
2
COR.
1.
1.
And
Timothy
our
brother
,
&c.
WE
are
now
to
take
notice
of
the
second
Description
,
that
Timothy
is
adorned
with
,
and
that
is
a
brother
to
Paul
.
He
is
called
a
brother
,
not
in
a
large
sense
,
as
all
believers
likewise
are
,
but
because
of
a
special
relation
,
he
being
also
a
Church-officer
,
though
in
an
inferiour
degree
to
Paul
.
And
he
styleth
him
brother
,
not
only
from
his
humility
and
low
condescension
:
Of
which
already
;
but
also
to
shew
his
consent
and
agreement
with
Paul
in
all
those
things
treated
of
in
the
Epistles
.
As
he
calls
him
Brother
,
so
he
often
useth
the
compellation
of
a
Sonne
,
because
he
was
not
only
the
instrument
,
either
of
conversion
,
or
further
institution
of
Timothy
in
the
wayes
of
Christ
:
but
because
in
the
ministration
of
the
Gospel
,
Paul
was
a
father
to
him
,
directing
him
how
to
manage
his
ministerial
imployment
;
and
therefore
he
writeth
two
Epistles
to
him
,
which
he
doth
to
none
else
;
and
all
are
to
direct
and
guide
him
in
his
Office
.
So
that
it
was
Timothy's
great
happiness
to
have
such
a
Gamaliel
,
as
Paul
was
,
and
to
be
brought
up
at
his
feet
,
as
he
was
at
Gamaliels
.
There
are
two
profitable
Observations
deduceable
.
First
,
In
that
Paul
calls
him
Brother
;
hereby
shewing
their
consent
and
agreement
in
the
matter
delivered
.
We
may
observe
,
That
the
consent
and
agreement
of
Church-officers
in
religious
matters
is
of
great
use
and
moment
.
If
Paul
should
have
written
one
thing
,
and
Timothy
another
,
or
the
clean
contrary
,
this
might
have
occasioned
great
distraction
amongst
the
Corinthians
,
not
knowing
what
to
believe
,
or
which
way
to
take
.
Consent
is
so
great
a
matter
,
or
unity
,
that
the
Roman
party
makes
it
a
note
of
a
true
Church
,
although
they
cannot
greatly
glory
in
that
note
.
To
understand
this
,
First
,
There
is
a
most
perfect
and
absolute
consent
and
agreement
,
and
that
not
only
in
matters
of
Religion
,
but
also
in
all
civil
ordinary
things
.
So
that
all
the
Officers
of
the
Church
have
the
same
velle
,
and
the
same
nolle
,
which
the
Heathen
said
was
true
friendship
indeed
.
Now
such
a
consent
as
this
,
is
not
to
be
expected
in
this
life
.
That
glorious
priviledge
will
be
in
Heaven
,
where
not
only
several
sects
and
opinions
shall
cease
,
but
also
there
shall
be
no
more
diversity
in
their
wils
and
affections
.
The
Apostolical
Church
could
not
be
thus
happy
.
For
we
read
of
the
Apostles
twice
contending
,
who
should
be
the
greatest
amongst
them
?
and
this
came
from
pride
and
carnal
affections
:
afterwards
we
read
,
Act.
25.
39.
of
a
paroxysme
,
or
a
sharp
contention
between
Paul
and
Barnabas
,
which
was
so
great
,
that
they
departed
one
from
another
,
who
before
had
been
companions
in
a
fruitfull
manner
to
publish
the
Gospel
of
Christ
.
If
such
spots
can
be
found
in
these
Sunnes
,
no
wonder
if
they
be
in
the
Moons
,
the
lesser
lights
of
the
Church
.
Yea
Gal.
1.
there
we
may
read
of
an
high
contest
,
and
that
was
not
indeed
about
a
doctrinal
matter
of
Religion
,
but
in
practice
,
which
did
relate
to
Religion
:
for
there
Paul
resisted
Peter
to
the
face
,
and
blamed
him
before
them
all
.
Thus
you
see
,
that
though
there
were
none
,
but
Pauls
and
Barnabasses
,
none
but
Pauls
and
Peters
,
and
such
eminent
Apostles
in
the
Church
of
God
,
yet
we
could
not
look
for
such
an
absolute
and
perfect
concord
,
that
there
should
not
be
the
least
difference
in
any
thing
.
The
Church
never
was
,
or
will
be
like
the
upper
region
,
that
is
not
molested
with
the
least
turbulent
vapour
.
Secondly
,
There
is
a
full
conformity
or
agreement
in
the
substantials
and
necessaries
of
Religion
;
and
also
in
all
the
accessories
and
circumstantials
therein
.
And
this
is
the
next
perfect
Unity
to
the
former
;
and
this
was
in
the
Apostolical
Church
.
Those
that
were
the
true
Officers
of
Christ
,
had
no
difference
either
in
Doctrine
or
Church-government
,
or
worship
of
God
;
but
they
were
all
unanimous
,
as
farre
as
may
be
observed
.
Indeed
Act.
15.
1.
we
read
of
some
Pharisees
who
were
said
to
believe
,
That
they
taught
a
necessity
of
circumcision
and
observation
of
Mosaical
Rites
to
the
converted
Gentiles
,
which
made
a
very
great
rupture
and
schisme
in
the
Churches
,
while
newly
planted
.
And
although
there
was
a
Councel
gathered
together
to
stop
this
breach
,
and
Decrees
made
to
regulate
the
Church
herein
,
yet
it
should
seem
that
their
Authority
and
Interest
did
not
pluck
up
this
division
by
the
root
.
For
Paul
in
some
of
his
Epistles
,
makes
this
his
great
doctrinal
scope
,
to
establish
them
in
their
Christian
liberty
;
but
for
the
Apostles
themselves
,
and
the
faithfull
Officers
in
the
Church
,
they
seemed
as
to
teach
the
same
thing
,
so
to
walk
in
the
same
order
,
and
wayes
of
Christ
.
Lastly
,
There
is
a
consent
and
agreement
in
the
essentials
,
and
fundamentals
of
holiness
;
but
difference
and
hot
dissentions
in
those
things
,
that
are
praeter
,
or
circa
-
fundamentals
,
as
also
in
matters
of
Discipline
and
Government
.
Now
although
we
maintain
against
Papists
,
That
by
the
good
blessing
of
God
,
all
the
Reformed
Churches
(
excluding
Socinians
,
&c.
)
do
agree
in
the
essentials
to
salvation
:
yet
it
must
be
likewise
granted
,
That
in
respect
of
accessories
,
there
are
sad
divisions
,
and
wofull
rents
in
the
Church
of
God
.
The
name
of
Lutherans
and
Calvinists
,
as
also
of
several
forms
of
Government
,
do
argue
,
that
there
is
a
great
breach
amongst
us
.
And
this
we
must
expect
to
have
alwayes
in
the
Church
,
as
long
as
men
are
subject
to
ignorance
,
mistakes
,
and
carnal
affections
.
And
therefore
we
are
not
to
be
offended
and
scandalized
at
it
,
much
less
hearken
to
Popish
Emissaries
,
who
take
this
advantage
amongst
weak
people
,
to
perswade
them
,
that
the
Church
of
Rome
is
therefore
the
only
true
Church
.
These
things
premised
,
let
us
consider
what
are
cementing
and
uniting
principles
;
what
do
conduce
to
Unity
amongst
the
Officers
of
God
in
his
Church
.
First
,
That
which
is
alwayes
willing
to
be
last
is
Humility
,
and
a
spirit
of
meekness
and
moderation
.
You
never
heard
of
an
humble
man
,
that
he
was
a
disturber
of
the
Church
,
or
broacher
of
heresies
.
Hereticks
have
alwayes
been
proud
,
haughty
and
ambitious
men
,
as
Marcion
,
Nestorius
,
and
others
,
especially
the
Pope
of
Rome
,
who
exalteth
himself
above
all
that
is
called
God
.
Were
then
men
of
more
humble
and
lowly
spirits
,
having
low
apprehensions
of
their
gifts
and
abilities
,
this
would
wonderfully
make
to
consent
and
agreement
.
Secondly
,
Earnest
and
servent
prayer
unto
God
for
the
holy
Spirit
.
For
seeing
it
's
the
Spirit
of
God
that
is
promised
to
lead
us
into
the
truth
;
And
Officers
of
the
Church
have
a
more
peculiar
promise
for
it
above
ordinary
believers
,
as
being
in
a
more
peculiar
Office
,
and
receiving
a
proper
Commission
from
Christ
:
It
is
therefore
necessary
to
implore
this
assistance
of
Gods
Spirit
.
For
whereas
the
Papist
doth
scornfully
,
and
with
derision
ask
,
How
comes
it
about
,
that
seeing
every
Sect
in
the
Protestants
,
doth
lay
claim
to
the
Spirit
of
God
,
all
owning
it
to
be
their
guider
in
their
several
wayes
?
How
comes
it
about
,
that
yet
these
spirits
are
so
contrary
to
one
another
?
Can
the
holy
Spirit
of
God
be
opposite
to
it self
?
To
this
calumny
it
is
easily
answered
,
That
all
Officers
and
Teachers
,
do
not
equally
,
and
in
the
same
measure
partake
of
Gods
Spirit
.
For
besides
that
,
there
is
not
now
any
such
measure
of
it
given
to
any
Officers
in
the
Church
,
that
makes
them
infallible
;
There
is
an
inequality
and
difference
in
the
degrees
of
partaking
of
this
holy
Spirit
of
God
,
so
farre
as
it
is
communicable
.
Some
have
it
more
in
the
gift
of
illumination
;
some
more
in
the
gift
of
sanctification
;
and
withall
some
are
more
negligent
and
faulty
than
others
.
And
therefore
the
holy
Ghost
is
not
communicated
to
all
alike
.
For
pride
,
negligence
,
want
of
servent
and
earnest
prayer
,
makes
the
Spirit
of
God
to
keep
off
from
us
.
Oh
then
,
that
all
who
have
inspection
in
the
Church
of
Christ
,
were
more
earnest
for
Gods
Spirit
,
that
he
would
enlighten
us
,
and
direct
us
;
howsoever
that
he
would
so
sanctifie
us
,
that
if
we
did
erre
,
yet
we
shall
not
be
obstinate
and
pertinacious
in
it
.
Thirdly
,
An
uniting
principle
is
to
take
heed
of
self-will
and
self-conceit
,
to
make
our
wils
and
humours
,
or
apprehensions
,
the
Law
and
Rule
of
truth
.
The
Apostle
amongst
other
qualifications
in
an
Elder
requireth
,
Tit.
1.
7.
That
he
be
not
self-willed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
pleaseth
himself
,
or
is
self-conceited
of
his
own
abilities
.
For
all
herefies
and
divisions
are
bred
in
the
womb
of
this
self-conceit
:
and
commonly
the
more
ignorant
,
and
the
less
knowing
,
the
more
obstinate
and
self-conceited
.
For
the
more
knowledge
any
man
hath
,
the
more
he
apprehends
his
own
weakness
and
ignorance
;
he
also
seeth
the
strength
of
such
arguments
,
which
one
of
a
shallow
capacity
can
no
more
reach
unto
,
than
a
Pigmy
can
the
Pyramides
.
More
principles
might
be
offered
unto
you
,
but
I
have
spoken
to
this
at
large
from
John
17.
where
our
Saviour
prayeth
over
and
over
again
for
unity
amongst
believers
,
as
if
it
were
the
only
pillar
of
all
sound
Doctrine
,
and
true
holiness
.
Only
the
usefulness
of
this
agreement
is
seen
in
the
good
influence
that
it
will
have
upon
the
body
of
believers
;
a
divided
Ministry
,
will
also
make
a
divided
people
.
If
those
bright
luminaries
of
Heaven
,
should
oppose
one
another
,
as
the
Moon
doth
sometimes
the
Sunne
,
what
sad
Eclipses
doth
it
produce
?
We
read
1
Cor.
3.
that
amongst
these
Corinthians
there
were
heavy
divisions
,
though
that
seemed
to
be
the
peoples
sin
most
,
who
made
such
a
difference
,
one
saying
,
I
am
for
Paul
,
another
,
I
am
for
Apollo
.
Let
the
Use
be
,
To
us
all
to
importune
God
,
who
is
the
God
of
peace
,
and
who
alone
can
fashion
the
hearts
and
minds
of
men
alike
,
that
he
would
bless
the
Church
with
this
Unity
.
Oh
how
greatly
would
godliness
flourish
,
errours
be
discouraged
,
if
it
could
be
said
,
of
all
believers
,
which
is
spoken
of
the
primitive
Christians
often
,
That
they
met
together
with
one
accord
,
and
with
one
heart
!
Oh
how
blessed
is
it
to
see
the
whole
Church
of
God
,
rather
than
one
family
,
or
City
to
dwell
together
in
Unity
!
The
next
thing
observable
is
,
in
that
Timothy
,
who
is
here
called
a
Brother
,
is
at
other
times
very
often
called
a
Sonne
.
And
besides
the
Reasons
insisted
on
the
last
day
,
there
is
another
mentioned
,
Phil.
2.
22.
that
Paul
was
as
a
Father
to
him
,
instructing
of
him
about
his
Ministerial
Office
,
and
therefore
had
two
Episties
wrote
to
him
for
the
managing
of
Ecclesiastical
affairs
in
a
godly
manner
.
This
great
help
and
tuition
(
as
it
were
)
Timothy
had
from
Paul
,
being
made
a
Church-officer
,
while
he
was
young
.
Observe
,
That
it
is
of
great
consequence
to
such
who
in
their
young
years
are
set
apart
for
the
Ministry
to
have
the
guidance
of
those
who
are
more
solid
and
experienced
.
Thus
Christ
himself
,
though
he
could
have
immediately
furnished
his
Apostles
with
admirable
and
sufficient
abilities
for
the
great
work
of
Apostleship
,
yet
kept
them
two
years
,
as
the
Harmonists
gather
,
under
his
peculiar
charge
and
information
.
In
the
Old
Testament
likewise
,
though
the
gift
of
prophesie
was
by
immediate
inspiration
,
yet
we
read
that
even
then
there
was
the
Colledge
of
the
Prophets
,
and
the
sons
of
the
Prophets
,
2
King
.
2.
7.
So
we
read
2
Chron.
34.
22.
of
the
Colledge
of
the
Prophets
.
Hence
it
is
also
in
the
New
Testament
,
that
the
Apostle
directing
of
Timothy
,
how
to
keep
up
the
sound
Doctrine
of
Christ
after
his
departure
,
giveth
this
notable
instruction
,
2
Tim.
2.
2.
That
what
Doctrine
he
had
heard
from
Paul
,
he
should
commit
to
faithfull
men
,
that
should
teach
others
.
That
is
a
very
full
and
pregnant
Text.
For
the
usefulness
of
Universities
,
that
there
should
be
Nurseries
,
wherein
young
ones
should
be
trained
up
to
deliver
the
sound
Doctrine
to
their
Posterity
after
them
.
Though
in
those
primitive
times
there
was
such
a
plentifull
effusion
of
the
Spirit
of
God
in
the
gifts
thereof
,
yet
he
there
commands
,
that
faithfull
men
should
be
chosen
,
who
should
commit
to
posterity
,
one
age
after
another
,
the
true
Doctrine
of
Christ
;
and
therefore
in
the
primitive
times
,
before
there
were
Universities
,
the
Bishops
house
was
a
Nursery
to
train
up
young
Disciples
.
And
in
Origen's
time
,
he
began
to
be
a
Catechist
,
and
to
set
open
a
School
in
reference
to
the
Christian
Religion
.
If
there
be
in
such
publick
Nurseries
and
Universities
,
gross
abuses
,
men
degenerating
into
laziness
,
and
not
fulfilling
the
general
intention
of
the
Founders
,
the
abusers
are
to
be
purged
away
,
but
not
the
order
or
manner
of
education
it self
.
If
it
be
said
,
The
the
Spirit
of
God
is
that
which
alone
inableth
a
man
to
such
Offices
and
Imployments
.
We
grant
that
the
Spirit
of
God
is
the
alone
Sanctifier
of
all
gifts
and
abilities
;
but
yet
now
the
Spirit
of
God
doth
not
work
in
an
immediate
and
miraculous
manner
,
else
why
is
there
not
working
of
Miracles
?
Why
do
they
not
speak
in
all
Tongues
?
Why
do
they
not
understand
Hebrew
and
Greek
,
which
are
the
original
Languages
the
Scripture
was
written
in
?
If
therefore
we
must
not
look
for
the
Spirit
of
God
in
such
an
immediate
way
,
it
must
be
in
a
mediate
and
acquired
way
.
And
this
ordinary
way
doth
not
exclude
Gods
Spirit
,
but
supposeth
it
.
For
if
in
those
days
,
when
miraculous
gifts
were
ordinary
,
yet
see
what
charge
Paul
layeth
upon
Timothy
,
to
give
himself
to
reading
and
studying
of
the
Scriptures
;
especially
that
is
observed
by
Calvin
,
1
Tim.
4.
13.
Till
I
come
,
give
thy self
to
reading
;
he
would
not
have
him
so
much
as
neglect
that
little
time
.
No
wonder
if
in
these
later
days
such
duties
are
more
vehemently
to
be
pressed
.
Use
of
Exhortation
to
you
that
are
people
;
to
be
of
more
publick
spirits
in
your
prayers
,
not
only
regarding
your
present
age
,
but
that
the
truths
of
God
may
be
handed
from
age
to
age
;
that
the
Universities
may
be
pure
fountains
,
and
hopefull
Nurseries
,
from
whence
may
come
such
,
who
shall
be
able
to
propagate
the
pure
Doctrins
of
Christ
.
Peter
was
carefull
that
after
his
decease
the
pure
Doctrins
of
Christ
might
be
preserved
.
And
so
for
your
children
,
and
childrens
sake
,
that
they
may
not
live
in
times
of
ignorance
and
darkness
,
importune
God
earnestly
,
that
he
would
keep
up
such
faithfull
men
and
good
wayes
,
that
may
propagate
the
Gospel
to
the
worlds
end
.
SERM.
XII
.
Of
the
Name
and
Nature
of
a
Church
.
2
COR.
1.
1.
To
the
Church
of
God
,
which
is
at
Corinth
,
&c.
FRom
the
Persons
inscribing
,
we
come
to
the
Persons
inscribed
,
or
to
those
to
whom
this
salutatory
Preface
,
and
so
the
whole
Epistle
is
directed
;
and
that
is
set
down
,
1.
More
particularly
,
and
then
more
generally
.
More
particularly
;
and
they
are
described
by
the
relative
condition
and
estate
they
are
in
,
viz.
a
Church
[
To
the
Church
]
which
is
further
described
topically
from
the
place
where
it
is
,
At
Corinth
.
Let
us
consider
this
particular
first
.
And
for
the
opening
the
word
Church
,
we
might
spend
much
time
therein
;
but
I
shall
briefly
explicate
it
.
The
word
is
used
,
and
that
only
in
Act.
19.
for
a
Civil
Assembly
.
Yea
,
it
's
The
Assembly
was
confused
.
The
Athenians
called
their
publick
meetings
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
The
word
is
used
in
Thucidides
,
as
the
learned
observe
.
The
Hebrew
hath
two
words
Cohel
,
which
is
for
the
most
part
translated
Ecclesia
by
the
Septuagint
,
and
Gnedeth
which
is
translated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
Church
,
doth
rather
answer
Cohel
,
than
Gnedeth
,
because
under
the
New
Testament
it
is
not
fixed
.
As
for
such
who
would
understand
that
place
,
Mat.
18.
Tell
the
Church
,
of
a
Senate
or
Civil
Power
,
it
's
so
improbable
,
that
it
's
not
worth
time
to
confute
it
.
The
word
therefore
is
most
frequently
used
in
the
New
Testament
,
for
an
holy
Society
gathered
together
in
an
holy
manner
for
holy
ends
.
And
thus
it
is
used
either
for
the
Catholick
,
invisible
Church
,
which
is
the
whole
body
of
Christ
,
that
shall
be
saved
,
as
when
he
is
said
,
Ephes.
5.
To
give
himself
for
his
Church
;
and
the
Church
is
made
the
wife
of
Christ
.
And
Col.
1.
24.
it
's
called
the
body
of
Christ
.
This
Church
is
meant
in
the
Creed
,
when
we
believe
there
is
an
holy
Catholick
Church
,
and
so
a
Communion
of
Saints
,
though
some
would
have
it
a
communion
in
holy
things
.
To
this
Church
belonged
all
the
godly
that
lived
in
the
Old
Testament
.
For
that
is
a
dangerous
errour
of
the
Socinians
,
that
make
the
Church
in
the
Old
Testament
specifically
distinct
from
that
in
the
New
,
as
if
they
were
not
saved
by
the
same
Christ
,
and
the
same
faith
,
as
we
are
under
the
Gospel
.
Now
it
's
very
necessary
to
distinguish
this
Catholick
invisible
Church
from
a
visible
particular
one
.
The
Papists
confounding
these
,
and
making
their
Roman
particular
Church
,
a
Catholick
one
,
and
applying
such
Texts
of
Scripture
,
as
are
spoken
of
the
Universal
invisible
Church
,
to
their
particular
,
do
thereby
grosly
mistake
in
pleading
for
the
infallibility
and
perpetuity
of
their
Church
.
But
Secondly
,
The
Scripture
doth
use
the
word
Church
for
a
visible
company
of
persons
professing
faith
in
Christ
,
and
then
it
hath
several
acceptions
.
For
sometimes
it
is
used
for
the
general
Company
of
believers
,
Act.
8.
3.
Thus
Paul
is
said
to
persecute
the
Church
.
Or
else
more
particularly
,
and
for
a
Church
at
such
a
place
,
as
the
Church
at
Jerusalem
,
the
Church
at
Corinth
.
Again
,
the
word
Church
is
sometimes
used
more
strictly
,
for
the
People
onely
,
as
distinct
from
Pastors
.
Thus
the
Epistles
of
John
are
directed
,
To
the
Angels
of
the
seven
Churches
.
Thus
the
Elders
are
exhorted
,
Act.
20.
28.
To
feed
the
Church
of
God
,
over
which
they
were
set
.
And
in
this
sense
the
Remonstrants
speak
confidently
,
That
the
word
Church
is
most
commonly
used
,
and
that
never
,
or
very
seldom
,
it
comprehends
the
Officers
also
.
But
this
is
not
so
,
for
Mat.
18.
Tell
the
Church
,
by
the
Church
must
needs
be
meant
Officers
at
least
with
the
Church
,
for
they
are
said
to
bind
and
lose
,
which
power
is
given
to
Officers
only
.
It
's
true
,
they
,
and
so
Grotius
,
by
Church
understand
a
multitude
,
or
more
,
in
opposition
to
those
two
or
three
witnesses
,
that
were
required
before
:
But
the
Context
may
easily
be
improved
to
overthrow
that
1
Cor.
12.
28.
God
is
there
said
to
set
in
his
Church
,
some
Pastors
,
and
Teachers
,
that
is
,
as
part
,
but
the
chief
part
of
the
Church
.
Even
as
the
Starres
are
set
in
the
firmament
,
but
as
parts
of
the
Heavens
,
though
the
more
noble
and
fulgent
parts
.
Again
,
when
the
Apostle
here
writeth
to
the
Church
of
Corinth
,
he
must
needs
comprehend
the
Officers
as
well
as
the
People
,
because
he
writeth
about
such
duties
,
wherein
the
Officers
were
interested
,
as
the
censuring
of
the
incestuous
person
;
he
speaks
also
of
Prophets
,
which
were
extraordinary
Officers
in
that
Church
,
and
they
are
blamed
for
male-administration
about
the
Sacrament
of
the
Lords-Supper
.
So
that
although
Grotius
thinketh
that
abuse
was
,
because
they
had
no
constituted
Officers
,
yet
it
's
plain
they
had
some
,
because
they
had
the
administration
of
the
Sacraments
.
Lastly
,
The
word
Church
is
applied
sometimes
to
an
essential
Church
,
as
it
is
called
,
for
a
company
of
believers
simply
as
such
believing
in
Christ
,
of
which
often
in
Scripture
,
sometimes
for
an
organized
Church
,
that
is
,
formed
and
stated
in
that
godly
order
by
a
Ministry
,
Government
and
Discipline
conjoyned
together
.
So
that
they
make
a
particular
flock
being
bound
to
submit
to
their
Pastors
,
as
their
peculiar
Pastors
,
and
Pastors
bound
to
watch
over
them
,
as
their
peculiar
flock
.
Whether
indeed
this
Church
of
Corinth
was
one
Congregational
Church
,
or
one
Church
aggregated
of
several
Congregations
,
is
disputed
.
But
of
this
in
its
time
.
This
Church
of
Corinth
was
formed
and
stated
in
some
order
,
though
there
were
great
abuses
in
it
.
As
for
our
common
use
of
the
word
Church
,
taking
it
for
a
place
,
or
the
material
building
,
that
is
an
improper
speech
,
but
allowable
by
a
Synecdoche
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
,
both
the
place
and
persons
therein
convened
.
And
although
one
or
two
learned
men
from
1
Cor.
11.
would
have
the
word
used
there
for
a
place
;
yet
the
arguments
are
not
cogent
;
for
the
people
are
properly
the
Church
,
it
's
they
that
Christ
hath
redeemed
,
they
are
to
be
built
up
by
Pastors
and
Teachers
,
whereas
the
material
Church
is
built
by
manual
Artificers
,
not
needing
an
Apostle
,
but
a
Carpenter
.
This
may
suffice
for
Explication
,
only
let
this
be
added
,
that
the
Greek
word
relates
to
Gods
calling
,
it
signifieth
a
Society
called
by
God
.
So
that
the
Apostle
directs
his
Epistle
to
that
Society
or
company
of
persons
that
did
come
our
from
the
Heathenish
Idolatries
and
abominations
,
that
the
other
Corinthians
lived
in
,
and
did
profess
their
faith
in
Christ
,
with
obedience
to
him
.
From
whence
observe
,
That
a
Church
is
a
company
called
of
God
by
the
preaching
of
the
Word
to
the
profession
of
faith
in
Christ
,
and
an
observation
of
all
that
solemn
worship
and
Ordinances
which
Christ
hath
appointed
,
with
a
life
in
external
conformity
thereunto
.
This
is
a
Church
.
When
you
read
of
a
Church
at
Jerusalem
,
a
Church
at
Corinth
,
the
seven
Churches
of
Asia
,
you
are
to
understand
such
a
company
.
And
this
Doctrine
about
a
Church
is
much
to
be
insisted
on
.
People
are
generally
carnal
,
ignorant
and
prophane
.
And
although
they
would
think
it
an
high
reproach
to
have
the
name
of
a
Church
denied
them
,
or
to
be
cast
out
of
the
Church
,
as
so
many
Heathens
,
yet
they
do
not
attend
to
the
nature
of
a
Church
,
nor
to
the
properties
of
those
who
are
to
be
members
thereof
.
It
is
true
,
there
are
vast
and
infinite
Disputes
about
a
Church
,
and
every
sect
or
party
,
is
ready
to
monopolize
and
appropriate
that
name
to
them
,
That
they
are
only
the
Church
.
But
these
great
Disputes
about
it
,
argue
we
should
be
more
carefull
to
distinguish
,
lest
we
take
Babylon
for
Jerusalem
,
lest
we
take
that
for
Gods
Temple
,
which
is
indeed
a
den
of
thieves
.
Doth
not
the
Popish
party
glory
in
the
name
of
a
Church
?
Do
they
not
make
it
necessary
to
salvation
to
come
into
communion
with
it
?
and
yet
it
is
the
place
,
that
Gods
people
are
called
to
come
out
of
,
lest
they
partake
both
of
her
sins
and
punishments
.
But
let
us
examine
the
chief
particulars
in
the
Doctrine
,
which
is
a
popular
deseription
of
a
Church
.
And
First
,
We
say
,
It
is
a
Society
or
Company
.
So
that
one
man
cannot
be
called
a
Church
.
It
's
absurd
in
the
Papists
,
that
when
they
have
lifted
up
the
name
of
a
Church
like
a
Gorgons
head
,
to
turn
all
men
into
stones
,
that
they
must
not
mutter
a
word
against
it
;
when
you
come
to
examine
,
what
this
Church
is
;
at
last
it
is
but
one
man
,
and
that
is
the
Pope
.
What
number
goeth
to
make
a
Church
is
not
defined
.
To
a
formed
organized
Church
,
there
must
be
so
many
at
least
,
that
Church
duties
,
which
are
essential
,
may
be
performed
;
and
a
distinction
between
Governours
,
and
governed
maintained
;
otherwise
where
two
or
three
are
,
there
is
a
Church
,
said
Tertullian
.
Again
,
In
that
it
is
a
Company
,
we
see
,
That
it
is
not
lawfull
for
a
man
to
think
of
serving
God
alone
by
himself
,
when
there
is
an
opportunity
of
joyning
to
a
Church
.
You
read
Act.
3.
and
4.
as
any
persons
were
converted
,
presently
they
joyned
themselves
to
the
Church
.
It
is
true
,
there
may
be
such
persecutions
,
or
other
impediments
,
that
Christians
have
wandered
up
and
down
,
and
could
not
enjoy
publick
or
private
meetings
;
but
this
absence
from
Church-communion
was
an
heavy
burden
on
their
spirits
.
And
as
David
,
when
banished
from
the
publick
Ordinances
,
lamented
it
more
than
banishment
from
his
own
house
,
and
land
,
and
native
countrey
.
Thus
they
cryed
out
with
him
,
As
the
Hart
panteth
after
the
water
brooks
,
so
pant
our
souls
after
thee
,
O
God
.
You
see
then
it
's
a
duty
to
be
of
a
Church
.
Hence
because
a
Church
is
a
company
,
we
are
diligently
to
attend
to
what
is
our
duty
,
as
we
are
a
Church
,
and
this
you
had
need
hear
of
often
.
For
you
must
know
you
are
under
a
two-fold
consideration
;
One
Absolute
,
as
a
private
and
single
person
,
and
so
you
have
several
duties
to
attend
unto
.
2.
Relative
,
as
you
are
a
member
of
a
Church
,
or
part
of
such
a
Society
;
and
so
there
are
choice
and
special
duties
.
Your
solemn
Church-duties
,
such
as
hearing
,
praying
,
and
all
other
publick
worship
,
are
to
be
preferred
above
all
private
.
He
can
never
be
a
good
Christian
that
is
not
a
good
member
of
that
Church
he
is
of
.
As
in
Politicks
it's
acknowledged
,
he
cannot
be
bonus
vir
,
which
is
not
bonus
civis
,
not
a
good
man
,
that
is
not
a
good
Citizen
.
Now
certainly
,
here
is
a
wonderfull
neglect
and
general
fault
in
all
our
Congregations
;
we
attend
not
to
our
Church-duties
,
to
our
Church-communion
,
what
God
doth
require
of
us
,
as
a
Society
,
as
a
spiritual
Company
;
there
would
not
be
that
neglecting
of
the
Assemblies
,
those
wicked
and
ungodly
meetings
,
to
be
drunk
,
to
be
carnally
merry
and
jolly
,
which
are
directly
contrary
to
Church-meetings
.
Nothing
doth
so
resemble
Heaven
,
as
the
Church
Assemblies
spiritually
performed
;
and
to
such
meetings
God
hath
promised
his
more
peculiar
presence
and
assistance
.
But
of
this
more
in
its
time
.
In
the
next
place
,
there
is
added
in
the
Doctrinal
Description
,
That
it
is
a
Company
of
persons
called
of
God
by
the
preaching
of
the
Word
:
Wherein
are
considerable
,
the
Efficient
Cause
,
and
the
Instrumental
.
The
Efficient
is
God
,
Called
by
God
.
And
first
,
In
that
they
are
said
to
be
called
by
God
.
This
implieth
these
things
:
1.
That
it
's
the
meer
goodness
and
grace
of
God
that
makes
a
people
to
be
a
Church
.
Therefore
they
are
thus
named
Ecclesia
.
The
Grecians
called
their
Assemblies
so
,
because
of
some
humane
Authority
gathering
them
together
;
but
the
people
of
God
are
called
a
Church
,
because
God
calls
them
.
So
that
as
there
is
a
difference
between
a
garden
and
a
wilderness
;
the
one
is
naturally
so
,
but
the
other
is
planted
by
art
and
industry
;
nature
doth
not
of
it self
,
especially
since
mans
fall
,
bring
forth
gardens
and
choice
flowers
,
but
there
is
great
art
and
culture
required
thereunto
.
Thus
it
is
with
the
Church
,
men
are
made
the
Church
by
Gods
grace
,
but
they
are
the
world
of
themselves
.
The
world
and
the
Church
are
two
opposites
,
God
makes
the
one
,
and
is
present
in
a
special
manner
there
,
but
sinne
and
Satan
make
and
rule
in
the
other
.
When
the
Psalmist
said
,
It
is
he
that
hath
made
us
,
not
we
our selves
,
we
are
the
sheep
of
his
pasture
.
Calvin
understands
it
of
their
Church
making
;
it
was
the
goodness
and
power
of
God
that
made
them
so
.
Hence
it
is
,
that
it
is
often
compared
to
,
and
called
the
Kingdom
of
Heaven
,
because
it's
original
is
from
Heaven
,
and
their
Laws
and
Ordinances
are
heavenly
.
Thus
you
see
,
to
be
made
a
Church
is
not
by
our
humane
will
and
power
,
as
men
make
themselves
Cities
and
Corporations
,
but
by
a
special
grace
of
God
.
2.
When
therefore
we
are
said
to
be
called
by
God
,
that
doth
necessarily
suppose
a
terminus
from
which
we
are
called
.
It
's
a
company
of
persons
called
out
from
the
world
,
wherein
once
they
were
.
Hence
the
Apostle
,
1
Cor.
5.
doth
oppose
the
world
,
and
the
Church
together
;
and
the
world
is
said
to
be
without
God
,
then
when
he
gathers
a
Church
,
He
calls
them
out
of
the
world
;
as
Lot
was
called
out
of
Sodom
,
which
was
ready
to
be
destroyed
with
fire
and
brimstone
:
or
as
a
man
is
called
out
from
an
house
that
is
ready
to
fall
into
its
fulnes
;
and
this
it
is
that
makes
it
to
be
such
an
admirable
priviledge
and
blessedness
to
be
of
the
Church
.
For
the
world
is
sure
to
perish
,
is
sure
to
be
damned
;
there
is
no
abiding
therein
;
as
if
an
Israelite
had
continued
in
an
Aegyptians
house
,
when
the
destroying
Angel
passed
by
,
he
was
sure
to
be
killed
.
Thus
there
is
no
way
but
of
damnation
in
the
world
,
without
this
Ark
of
the
Church
,
every
one
must
necessarily
perish
.
But
this
is
that
which
should
make
all
our
hearts
ake
and
tremble
at
,
to
consider
,
That
though
the
Church
be
called
out
of
the
world
,
yet
it
's
almost
degenerated
into
the
world
again
.
Look
over
the
face
and
conversation
of
all
Churches
,
Are
they
not
become
the
world
?
Is
not
a
garden
made
a
wilderness
?
Is
not
the
lusts
,
the
prophaneness
,
the
ignorance
,
the
impieties
that
are
in
the
world
to
be
found
in
the
Church
like
wise
?
And
what
hath
been
the
sad
occasion
of
so
many
to
say
,
Our
Congregations
are
no
Churches
,
that
a
man
cannot
with
a
good
conscience
stay
amongst
you
,
or
have
communion
with
you
?
Is
it
not
because
of
the
universalimpiety
they
see
amongst
us
?
As
if
the
Church
of
God
,
which
is
like
the
Ark
in
other
things
were
in
this
also
,
that
all
kind
of
things
unclean
,
as
well
as
clean
,
swine
as
well
as
sheep
,
vultures
as
well
as
doves
,
were
to
be
taken
into
it
.
We
see
,
as
it
hath
been
Gods
work
,
to
turn
the
world
into
Churches
:
so
it
hath
been
the
Devils
work
to
turn
the
Churches
into
the
world
again
.
But
wo
be
to
the
wicked
man
,
that
is
so
in
the
Church
of
God
,
God
will
be
sure
to
punish
you
!
A
nettle
or
weed
in
the
garden
is
sure
to
be
plucked
up
,
whereas
in
the
wilderness
it
may
grow
,
and
never
be
medled
with
.
SERM
,
XIII
.
Concerning
the
Efficient
,
Instrumental
,
Formal
and
Final
Cause
of
a
Church
.
2
COR.
1.
1.
To
the
Church
at
Corinth
.
VVE
are
describing
the
nature
of
a
particular
visible
Church
;
and
in
that
have
discussed
the
Efficient
Cause
,
with
the
manner
of
his
efficiency
,
expressed
in
those
words
[
Called
of
God
]
what
is
implied
in
that
,
hath
been
examined
:
only
there
remaineth
a
necessary
distinction
to
be
attended
unto
,
of
Gods
call
;
that
it
is
two-fold
,
either
External
only
,
or
External
and
Internal
also
;
or
an
Effectual
,
and
Ineffectual
Calling
.
For
though
this
distinction
be
hated
by
some
men
,
yet
the
Scripture
is
very
clear
,
That
there
are
many
called
,
who
yet
are
not
chosen
:
and
when
he
saith
called
,
it
is
not
meant
only
actively
on
Gods
part
,
as
some
were
called
,
but
yet
refused
,
and
would
called
the
children
of
the
Kingdom
shall
be
cast
forth
;
and
they
are
said
not
to
be
all
Israel
,
who
are
of
Israel
.
In
the
Old
Testament
we
read
of
many
who
outwardly
submitted
to
the
profession
of
Gods
commands
,
who
yet
were
not
found
at
heart
;
and
therefore
our
Saviour
in
the
course
of
his
Ministry
did
not
direct
his
preaching
more
to
any
subject
almost
then
this
,
viz.
to
have
the
internals
of
grace
,
as
well
as
externals
;
so
that
we
may
say
,
There
is
a
called
and
elected
Church
,
and
a
called
Church
only
not
elected
;
and
this
is
to
take
off
all
Churches
from
idolizing
and
doting
upon
the
Ordinances
and
external
administrations
which
are
in
a
Church
,
as
the
Jews
did
,
and
as
most
Christians
do
.
We
are
to
go
further
,
and
to
see
whether
we
be
indeed
and
really
Christs
body
,
as
well
as
seemingly
.
For
if
we
do
compare
a
Church
called
only
,
with
the
Church
called
and
elected
,
and
to
the
spiritual
priviledges
that
are
promised
;
so
our
Divines
use
to
say
,
That
it
is
but
equivocally
a
Church
;
they
have
no
true
acceptance
with
God
.
If
there
should
be
a
Society
professing
faith
in
Christ
,
and
have
pure
administrations
,
but
not
one
in
the
Society
having
true
real
sanctifying
grace
;
this
Society
in
respect
of
God
and
Christ
hath
no
true
communion
with
them
.
They
have
but
the
name
,
not
the
nature
,
and
so
are
equivocally
,
not
univocally
a
true
Church
.
For
why
should
it
be
otherwise
with
a
Society
,
then
every
member
of
it
taken
singly
?
Now
it
's
certain
in
such
a
supposed
Society
,
where
all
are
professors
,
but
not
one
member
truly
godly
,
there
every
individual
person
,
notwithstanding
all
Church
enjoyments
,
yet
hath
no
lively
interest
in
Christ
,
he
is
but
as
a
glass
eye
or
wooden
leg
in
the
body
,
that
hath
no
vivifical
nourishment
,
or
is
animated
by
the
soul
;
and
therefore
such
are
said
to
be
De
corpore
Ecclesiae
,
but
not
de
animâ
,
if
then
this
be
true
of
every
member
of
that
Church
,
it
must
be
also
true
of
the
Church
taken
collectively
:
Only
this
is
true
,
if
we
consider
such
a
company
relatively
to
God
.
But
then
,
if
we
consider
them
quoad
nos
,
in
respect
of
men
,
who
cannot
judge
the
hearts
,
nor
know
when
true
grace
is
in
any
mans
soul
,
then
such
a
Church
,
or
a
Society
may
be
called
truly
a
Church
.
For
it
is
the
external
profession
,
and
outward
submission
to
Christs
order
,
that
doth
make
a
Church
visible
to
us
;
and
therefore
in
such
a
Church
,
there
are
true
Ordinances
,
true
Administrations
.
And
this
is
the
rule
we
must
go
by
in
joyning
our selves
to
a
Church
,
and
keeping
external
communion
with
it
,
if
it
be
a
called
Church
,
though
not
elected
,
and
be
so
farre
orthodox
and
pure
,
that
we
may
have
communion
with
them
without
sinne
.
This
is
a
Church
to
us
,
howsoever
God
may
look
upon
them
,
as
having
a
name
to
live
,
but
were
dead
,
as
God
said
of
Sardis
,
Rev.
3.
1.
which
yet
was
a
Church
.
This
distinction
is
of
a
two-fold
use
,
to
prevent
two
mistakes
:
First
,
Of
such
,
who
confound
an
external
Church
with
an
elected
,
making
Gods
call
,
and
his
election
in
an
equal
latitude
,
thinking
that
because
none
but
predestinated
and
truly
sanctified
men
are
of
the
invisible
Church
,
therefore
none
but
such
are
also
of
the
visible
.
And
then
,
Secondly
,
Of
those
,
who
if
they
be
of
a
Church
,
especially
cleansed
from
superstitions
and
prophaneness
;
if
the
Church
be
a
Reformed
Church
,
they
rest
in
those
external
administrations
,
and
never
attend
to
the
work
of
grace
indeed
.
For
if
among
Papists
,
though
so
greatly
polluted
,
yet
the
Church
is
made
an
Idol
to
them
;
no
wonder
if
the
Reformed
Churches
are
prone
to
put
confidence
in
Church-reformations
,
without
attending
to
internal
sanctification
.
But
the
Apostle
tells
us
,
Gal.
6.
15.
That
in
Christ
Jesus
neither
circumcision
,
or
uncircumcision
availeth
any
thing
,
but
a
new
creature
,
that
is
,
no
externals
in
the
Church
of
God
,
though
of
his
own
institution
avail
any
thing
without
regeneration
.
Therefore
rest
not
in
this
,
that
you
are
called
of
God
,
that
ye
are
his
Church
;
for
many
taken
out
of
his
Church
,
shall
be
damned
,
as
well
as
out
of
the
world
;
yea
more
in
the
Church
,
that
is
,
the
visible
Society
professing
of
Christ
,
will
be
damned
then
saved
,
as
appeareth
by
that
expression
twice
repeated
by
our
Saviour
,
as
being
of
so
great
concernment
,
being
worthy
to
be
heard
again
and
again
,
Many
are
called
,
but
few
are
saved
,
Mat.
22.
14.
and
20.
16.
And
thus
much
of
the
Efficient
Cause
,
with
the
manner
[
Called
of
God
.
]
In
the
next
place
,
There
is
the
Instrumental
Cause
,
and
that
is
by
the
preaching
of
the
Word
.
For
so
we
read
upon
Christs
giving
his
Apostles
commission
to
But
it
's
objected
by
the
Socinians
,
That
if
the
preaching
of
the
Word
be
an
instrument
to
gather
a
Church
,
then
it
cannot
be
a
note
of
the
Church
.
For
that
which
is
antecedent
to
a
Church
,
and
is
before
the
Church
is
,
cannot
be
a
note
of
it
.
To
this
we
may
answer
,
That
it
is
both
an
instrument
to
gather
a
Church
,
and
then
a
note
of
it
,
when
gathered
;
neither
is
there
any
absurdity
therein
.
It
's
true
,
that
very
numerical
preaching
,
which
at
first
made
the
Church
,
cannot
be
a
mark
or
note
of
it
,
but
the
same
specifical
preaching
,
or
that
which
is
like
it
,
that
doth
truly
declare
where
the
true
Church
is
.
So
that
by
this
we
may
see
,
the
dignity
and
usefulness
of
the
Ministry
;
for
by
that
God
is
pleased
to
raise
up
all
the
Churches
that
are
in
the
world
.
God
who
did
immediatly
create
the
world
,
and
used
no
instruments
,
yet
in
planting
of
his
Church
doth
,
and
therefore
they
are
workers
with
him
,
2
Cor.
6.
1.
Neither
is
the
Ministry
only
necessary
to
constitute
a
Church
,
and
then
afterwards
useless
,
as
Episcopius
saith
.
Where
people
have
the
Scriptures
,
there
the
Ministry
is
of
no
necessity
.
Yea
the
Socinians
make
it
only
a
matter
of
order
and
conveniency
.
For
Ministers
are
not
only
appointed
to
gather
Churches
at
first
,
but
when
they
are
planted
,
continually
to
water
them
.
Therefore
Ephes.
4.
their
usefulness
is
shewed
even
to
constituted
Churches
;
For
the
further
building
them
up
,
even
till
they
come
to
a
full
stature
in
Christ
And
therefore
the
Apostles
thought
it
not
enough
to
make
Churches
,
to
erect
new
spiritual
Societies
,
that
should
profess
Christ
;
but
Elders
were
to
be
ordained
in
every
Church
,
that
were
to
have
constant
residence
amongst
them
,
and
to
give
them
daily
food
,
watching
over
their
souls
,
and
therefore
their
title
of
Shepherds
,
and
the
people
being
called
a
Flock
,
do
evidently
demonstrate
the
necessity
of
a
Ministry
not
only
at
first
,
as
miracles
were
,
but
perpetually
even
to
the
coming
of
Christ
.
Thirdly
,
There
is
in
the
Description
,
the
Formal
Cause
;
to
which
also
may
be
Final
Cause
.
The
Formal
Cause
is
in
the
publick
,
and
solemn
observation
of
that
Church-communion
which
God
hath
required
.
I
shall
only
mention
that
formal
and
external
Communion
,
wherein
it
consists
:
And
that
is
,
1.
In
the
solemn
assembling
and
meeting
of
themselves
together
,
Heb.
10.
25.
The
Apostle
doth
there
reprove
the
neglect
of
this
duty
,
which
is
the
seminary
and
fountain
of
all
holiness
;
while
the
coals
lie
together
they
keep
their
heat
,
and
inflame
one
another
.
Thus
it
's
our
communion
in
the
Assemblies
that
is
the
means
to
keep
up
grace
and
holiness
.
How
much
did
David
bewail
his
banishment
from
the
Ordinances
,
as
you
heard
?
And
is
it
not
the
highest
censure
,
and
most
dreadfull
punishment
that
can
be
,
for
a
Christian
upon
just
grounds
to
be
cast
out
of
the
Church
?
Is
not
this
to
fall
into
the
Kingdom
of
Satan
?
Is
it
not
to
be
delivered
up
to
him
?
Now
then
,
if
it
be
next
to
hell
it self
,
thus
to
be
cast
out
of
Church-communion
and
the
publick
Ordinances
,
Why
doest
thou
wilfully
bring
this
upon
thy self
?
Thy
own
slothfull
,
and
prophane
careless
heart
makes
thee
neglect
the
publick
Assemblies
.
This
is
a
sinne
of
an
higher
nature
than
thou
art
aware
of
,
for
God
is
present
in
Church
Assemblies
,
you
have
the
benefit
of
the
prayers
then
poured
forth
;
the
Ordinances
are
of
enlightning
and
quickning
efficacy
.
Now
for
thee
voluntarily
to
deprive
thy self
of
this
spiritual
advantage
,
is
a
sinne
of
an
high
degree
.
Indeed
when
want
of
health
,
or
other
just
impediments
keep
us
from
the
Assemblies
,
God
can
then
make
up
the
publick
benefits
in
private
.
But
I
speak
of
a
voluntary
,
wilfull
omission
of
such
publick
Communion
.
Oh
little
do
such
men
consider
,
that
they
have
but
a
day
!
Their
life
is
but
a
day
,
and
the
season
of
grace
is
but
a
day
;
and
doest
thou
neglect
that
day
,
when
it
may
be
,
thou
shalt
never
have
such
a
day
again
,
never
have
a
Sabbath
any
more
?
That
carnal
plea
also
of
getting
as
much
good
at
home
,
and
they
can
edifie
themselves
as
well
with
reading
books
in
private
,
unless
in
case
of
necessity
(
as
I
said
)
is
ungodly
and
unjustifiable
excuse
;
for
this
is
to
make
Church-communion
,
and
holy
Assemblies
to
be
of
no
necessity
,
and
so
wholly
to
overthrow
them
.
2.
In
this
solemn
meeting
there
are
these
publick
duties
,
wherein
the
Church
is
to
imploy
her self
.
1.
Publick
prayer
to
God
.
This
in
the
primitive
times
was
done
so
servently
and
zealously
,
that
they
did
even
seem
to
besiege
Heaven
,
and
to
take
it
by
force
.
Oh
what
prevailing
power
must
the
Church
have
with
God
,
when
they
are
so
many
wrestling
Jacobs
!
If
the
effectual
servent
prayer
of
one
righteous
man
prevaileth
much
,
how
much
m●…
joyned
together
?
If
it
were
a
Congregation
of
Jo●…s
,
how
mightily
should
we
prevail
with
God
?
But
we
m●…
Chrysostome
,
How
are
all
the
grave
and
holy
things
of
Go●…
formality
,
and
a
shew
?
How
many
in
our
Congregatio●…end
to
this
publick
duty
of
prayer
?
They
fear
not
,
lest
●…any
A●…
in
the
Congregation
.
So
that
for
thy
deadn●…
the
sinnes
●…est
in
,
God
be
angry
with
our
Assemblies
,
and
●…t
be
graciously
●…ent
with
us
.
Thou
art
a
dead
flie
in
this
box
of
ointment
.
The
prophane
man
little
thinketh
what
obstructions
he
makes
in
our
publick
petitions
,
by
his
wickedness
unrepented
of
.
2.
There
is
the
publick
preaching
of
the
Word
;
And
this
necessarily
supposeth
a
formed
and
stated
Church
,
wherein
are
Governours
and
governed
▪
Those
who
by
Office
preach
,
and
those
who
by
duty
hear
.
This
publick
Ministry
in
the
Church
of
God
,
is
not
for
convenience
,
or
good
order
meerly
,
but
it
is
an
institution
of
Christ
,
and
hath
several
effects
attributed
to
it
,
as
conversion
of
such
who
are
in
their
natural
condition
,
the
edifying
of
those
,
who
are
converted
;
for
instruction
,
that
men
be
not
led
aside
with
errours
and
strange
Doctrine
;
for
rebuke
and
reproof
of
such
who
walk
disorderly
,
&c.
And
therefore
because
of
the
necessity
of
it
,
those
who
have
commission
to
do
it
,
have
manifold
directions
about
it
,
To
preach
in
season
and
out
of
season
;
and
the
reason
seemeth
strange
,
Because
there
are
many
,
who
will
not
endure
sound
Doctrine
,
2
Tim.
4.
2.
Yea
,
there
is
a
wo
to
them
,
if
they
be
negligent
herein
,
1
Cor.
9.
16.
And
in
all
this
they
are
to
be
instant
and
industrious
,
it
being
a
cursed
thing
to
do
the
work
of
the
Lordnegligently
.
The
matter
they
preach
,
must
be
holy
,
savoury
and
nourishing
,
compared
therefore
to
food
:
You
are
to
come
to
a
Sermon
with
an
hungry
stomack
.
Yea
,
as
new
born
children
,
ye
are
to
swallow
down
the
sincere
milk
of
the
Word
.
And
therefore
to
preach
froth
and
meer
fancifull
things
is
as
absurd
,
as
if
a
man
should
invite
another
to
a
dinner
,
and
provide
him
nothing
but
the
pictures
of
some
meat
.
It
's
compared
to
seed
;
the
Husbandman
will
not
sow
his
ground
with
chaff
:
Yea
,
it
's
compared
to
a
two-edged
sword
,
that
is
quick
and
piereing
into
the
very
secret
thoughts
of
mens
hearts
.
It
is
for
want
of
such
soul-piercing
and
soul-saving
preaching
,
that
people
are
lulled
,
or
sleep
in
their
sinnes
;
that
there
is
nothing
but
formality
and
customariness
in
most
men
.
The
word
of
God
is
to
flash
in
your
faces
like
so
much
lightning
,
and
to
make
even
the
proudest
and
the
most
scornfull
to
tremble
within
them
.
They
must
speak
as
the
Oracles
of
God
.
What
is
that
,
but
as
men
filled
with
the
Spirit
of
God
,
breaking
out
like
fire
from
them
?
And
with
such
proportionable
affections
are
you
to
hear
:
This
is
to
meet
as
the
Church
of
God
,
no
man
sleeping
,
no
man
drousie
,
or
wandering
,
and
roving
in
his
mind
;
but
to
say
with
the
Centurion
,
We
are
all
here
,
to
hear
what
God
will
say
to
us
.
3.
The
Administration
of
Sacraments
according
to
Gods
order
,
and
such
holy
wayes
as
he
hath
appointed
.
The
Sacraments
are
of
infinite
consequence
to
the
Church
of
God
;
and
when
people
through
their
ignorance
and
prophaneness
make
themselves
unfit
subjects
,
they
are
enemies
to
their
souls
.
For
though
God
be
present
in
the
Word
and
prayer
,
yet
his
sacramental
presence
is
in
a
more
indeared
and
peculiar
manner
.
Lastly
,
There
is
that
godly
Discipline
,
and
holy
Order
in
Church-communion
,
which
is
as
the
hedge
to
the
field
of
corn
.
Take
away
this
holy
order
,
the
Church
will
become
a
gangrened
body
,
either
with
heresies
or
prophaneness
.
Hence
is
that
binding
and
losing
of
sinners
:
Hence
is
that
command
of
casting
out
wicked
obstinate
persons
,
of
pirging
out
the
old
leaven
,
because
a
little
leaven
will
quickly
sour
all
,
1
Cor.
5.
Hence
also
are
those
duties
of
admonishing
,
and
noting
such
as
go
astray
,
and
the
turning
from
those
that
walk
disorderly
,
2
Thess.
3.
These
several
acts
of
Church
Discipline
commanded
in
the
Scripture
,
are
very
evident
.
And
although
there
are
a
generation
of
men
,
who
would
with
scorn
and
pride
cry
it
down
,
as
lordly
and
Popish
,
and
I
know
not
what
;
yet
at
last
it
will
be
found
,
that
that
it
was
only
their
lusts
and
love
to
sinne
,
their
hatred
of
sinne
,
their
hatred
of
powerfull
godliness
,
which
provoketh
them
hereunto
.
What
would
they
have
said
,
if
they
had
lived
in
Tertullians
,
Cyprians
,
Chrysostomes
and
Austin's
dayes
,
when
there
was
such
zeal
in
Church
Discipline
against
all
prophaneness
,
that
in
some
things
they
were
immoderately
severe
?
If
then
this
be
the
external
form
of
Church-communion
,
if
in
these
things
Church
Assemblies
are
to
be
exercised
,
let
us
mourn
for
our
general
Apostasie
,
that
in
some
sense
our
Church
Assemblies
have
been
like
the
world
at
first
,
a
meer
chaos
and
confusion
:
Not
that
ever
any
Church
will
be
so
reformed
,
as
that
it
will
not
need
further
Reformation
:
But
only
let
us
endeavour
to
attain
what
degree
of
purity
may
be
had
.
SERM.
XIV
.
Of
the
Notes
and
Signes
of
a
true
Church
.
2
COR.
1.
1.
To
the
Church
at
Corinth
,
&c.
YOu
have
heard
what
is
to
be
vnderstood
by
this
expression
of
a
Church
.
The
true
Doctrine
about
this
being
so
necessary
,
I
shall
further
inlarge
my self
,
not
entring
into
the
whole
Common-place
of
a
Church
:
for
that
would
be
too
prolix
,
and
ere
this
Epistle
be
ended
,
we
may
happily
meet
with
more
Texts
,
that
may
afford
further
knowledge
in
this
point
.
Only
I
shall
after
the
popular
definition
of
a
Church
,
give
you
the
Notes
,
or
Marks
,
whereby
we
may
come
to
know
,
what
is
,
or
where
is
the
true
Church
.
For
this
hath
been
a
great
controversie
between
Papists
,
and
us
.
There
are
indeed
some
of
late
,
as
the
Remonstrants
Episcopius
,
&c.
This
dispute
and
enquiry
about
the
marks
of
a
Church
,
is
wholly
uselesse
and
needlesse
.
For
(
say
they
)
either
we
have
to
do
with
an
Infidel
,
or
a
Believer
;
if
with
an
Infidel
,
it
is
absurd
to
tell
him
of
the
Notes
of
a
Church
,
who
doth
not
believe
there
is
any
such
thing
as
a
Church
at
all
.
And
for
a
Believer
,
he
is
in
the
Church
already
,
and
so
they
are
uselesse
to
him
.
But
this
is
meerly
frivolous
.
For
1.
When
we
have
to
do
with
an
unbeliever
,
we
must
not
in
the
first
place
Secondly
,
Even
Heathens
by
hearing
of
the
Word
preached
,
have
by
the
Grace
of
God
been
converted
,
and
so
the
Word
preached
,
which
was
at
first
instrumental
to
convert
them
,
doth
afterwards
by
way
of
a
sign
or
mark
,
confirm
them
therein
.
The
Apostle
tells
us
of
an
unbeliever
,
coming
into
Church-meetings
,
who
is
so
wrought
upon
,
that
he
crieth
out
,
Verily
God
is
here
,
1
Cor.
14.
25.
And
as
to
the
Believer
the
notes
of
a
Church
are
necessary
,
for
the
further
confirming
and
establishing
of
him
.
For
seeing
that
every
Party
or
Sect
saith
,
They
are
the
true
Church
,
and
with
them
onely
is
Communion
to
be
had
,
condemning
other
meetings
,
as
false
,
as
the
Synagogue
of
Satan
,
and
as
necessarily
damning
all
those
that
continue
in
that
Communion
different
from
them
:
It
is
thereby
of
great
use
,
that
we
should
have
such
Notes
or
Marks
,
to
conclude
that
where
such
are
,
certainly
there
is
a
Church
;
for
we
are
not
to
be
Scepticks
or
Seekers
.
When
the
Scripture
commands
us
,
To
tell
the
Church
,
Mat.
18.
To
conjoyn
our selves
to
the
Church
of
God
,
it
plainly
intimateth
,
that
such
a
Society
may
be
known
.
Even
as
there
was
a
Star
to
guide
the
Wisemen
unto
Christ
.
In
the
second
place
,
There
are
three
things
necessary
to
make
a
Note
,
or
a
-
1.
It
must
be
more
known
than
the
thing
it self
.
-
2.
It
must
be
proper
and
peculiar
to
that
thing
alone
,
of
which
it
is
a
Note
.
For
if
it
be
common
to
others
,
it
cannot
be
a
Note
.
Sense
is
not
a
Note
of
a
man
,
because
it
's
common
to
a
beast
.
And
Lastly
,
It
must
be
inseparable
.
For
if
it
doth
not
alwayes
agree
to
it
,
then
we
cannot
tell
how
to
discern
that
we
look
for
.
Now
for
such
Notes
of
the
Church
,
the
Protestants
say
,
there
are
these
three
-
1.
The
pure
preaching
of
the
Word
,
with
the
publick
receiving
and
professing
of
it
.
-
2.
The
right
and
orderly
administration
of
the
Sacraments
.
-
3.
The
due
use
of
holy
Order
and
Discipline
.
Where
these
things
are
,
there
we
may
conclude
,
that
certainly
Gods
true
Church
is
,
and
with
such
a
Society
we
may
lawfully
joyn
.
Thirdly
,
Only
when
we
give
these
three
Notes
,
we
do
not
make
all
of
the
same
equal
necessity
.
Discipline
and
holy
Order
is
for
the
well-being
of
a
Church
.
This
Church
of
Corinth
was
a
Church
,
though
that
was
neglected
.
It
is
true
,
this
is
greatly
to
be
pressed
for
,
and
the
introducing
of
Christs
order
into
a
Church
,
is
like
the
bringing
of
the
Ark
into
Obed-Edoms
family
.
So
that
without
this
,
manifest
impiety
being
suffered
,
God
will
be
so
highly
provoked
,
as
to
give
a
Bill
of
Divorce
to
it
,
and
take
away
his
Gospel
from
such
an
unworthy
,
people
;
yet
this
is
not
made
essential
to
the
being
of
a
Church
.
So
also
the
administration
of
Sacraments
.
There
was
a
time
,
when
the
Church
had
none
,
viz.
before
Circumcision
was
appointed
;
but
since
Christs
appointment
of
them
,
there
they
ought
to
be
used
,
where
the
way
and
manner
he
hath
appointed
can
be
attained
.
For
the
dispensers
of
those
holy
Mysteries
must
take
heed
,
That
they
give
not
pearl
to
swine
,
nor
encourage
prophane
men
in
their
impieties
,
by
giving
them
the
testimonies
of
Gods
love
,
whom
yet
he
abhorreth
.
Therefore
that
which
is
infallibly
necessary
,
and
alwayes
accompanying
a
true
Church
,
is
the
preaching
of
the
Word
in
a
right
manner
,
with
the
publick
receiving
and
profession
of
this
.
I
adde
,
the
publick
profession
;
because
the
Word
may
be
purely
taught
to
a
people
,
who
yet
are
not
the
Church
,
because
they
do
refuse
and
reject
the
Gospel
tendred
to
them
,
as
the
Jews
did
,
and
many
Heathens
;
so
that
there
must
be
a
manifest
and
publick
profession
of
it
.
And
besides
the
true
preaching
of
the
Word
is
only
a
sign
of
a
true
Minister
,
not
of
a
true
Church
,
unless
they
give
their
consent
thereunto
.
So
that
when
our
Divines
say
,
The
pure
preaching
of
the
Word
is
a
Note
of
the
Church
;
They
include
and
suppose
the
publick
receiving
of
it
by
the
people
;
yea
some
do
clearly
expresse
it
.
By
this
pure
and
true
preaching
of
the
Word
,
we
may
discern
the
true
Church
from
Jewes
and
Pagans
,
as
also
from
Heretical
and
Idololatrical
Societies
,
yet
pretending
to
a
Church
.
Fourthly
,
When
these
Notes
,
especially
the
former
,
are
said
to
be
proper
and
inseparable
to
the
Church
of
God
:
You
must
alwayes
remember
here
is
a
latitude
in
the
application
of
these
Notes
.
For
some
Churches
may
have
the
Word
more
soundly
preached
,
and
the
Sacraments
more
dispensed
than
another
,
and
yet
for
all
that
not
to
be
denied
to
be
Churches
.
This
Church
of
Corinth
was
foully
out
of
order
:
And
so
most
of
those
Churches
in
Asia
were
sharply
reproved
,
yet
they
did
not
cease
to
be
a
Church
.
Yea
the
Church
of
Israel
had
many
corruptions
both
in
worship
and
life
,
yet
it
was
a
long
while
ere
God
did
cast
her
off
.
So
that
we
must
not
for
some
defilements
either
in
the
Doctrine
,
Worship
or
Manners
of
a
Church
,
presently
deny
her
to
be
a
Church
,
and
separate
from
her
,
for
this
is
against
Scripture
information
.
Yea
,
there
is
no
Church
so
perfect
,
but
needeth
some
Reformation
.
They
may
build
hay
and
stubble
,
though
they
keep
the
foundation
.
So
that
he
must
go
out
of
the
world
,
that
would
live
in
a
Church
,
where
nothing
is
amiss
.
Even
that
Church
of
Smyrna
the
Apostle
mentioneth
,
Revel.
2.
8.
that
was
as
her
Name
,
signifying
sweet
smelling
,
and
fragrant
like
a
Garden
,
or
bed
of
Spices
,
yet
she
was
troubled
with
some
,
who
said
,
They
were
Jews
,
but
were
not
,
but
were
of
the
Synagogue
of
Satan
.
But
of
this
more
,
when
we
come
to
the
next
Doctrine
.
Fifthly
,
These
then
being
the
visible
Marks
of
a
visible
Church
,
we
must
not
confound
them
with
the
properties
of
the
Church
invisible
.
The
Church
of
God
hath
as
it
were
a
two-fold
Form
;
one
Internal
and
Essential
,
which
consists
in
their
Union
with
Christ
,
and
communion
with
his
benefits
.
Now
none
but
those
that
are
truly
godly
are
of
the
Church
in
this
invisible
manner
,
he
must
be
regenerated
and
graffed
into
Christ
,
that
can
have
any
saving
benefit
by
Christ
.
But
then
,
2.
The
Church
of
God
hath
an
External
and
outward
Form
,
which
consists
in
the
external
profession
of
faith
,
and
observance
of
Christs
Ordinances
.
Now
a
man
may
be
of
the
Church
in
respect
of
this
outward
standing
,
though
he
be
not
truly
godly
.
Therefore
Dr
Ames
said
well
,
That
it
was
a
false
thing
,
which
Bellarmine
objected
to
us
,
about
the
constitution
of
a
Church
;
as
if
we
required
internal
graces
,
to
the
making
of
a
man
a
member
of
the
Church
,
in
respect
of
the
visible
state
of
it
.
We
read
in
the
New
Testament
,
that
upon
the
outward
profession
of
their
faith
,
they
were
baptized
,
and
received
into
the
Church
,
though
it
's
plain
all
of
them
had
not
true
internal
grace
.
So
then
,
when
the
Question
is
put
,
Whether
may
a
man
that
is
not
truly
godly
,
be
of
the
Church
or
no
?
You
must
distinguish
between
the
inward
form
of
the
Church
,
which
is
union
with
Christ
the
Head
,
and
so
he
is
not
,
no
more
than
a
wooden
leg
is
a
member
of
the
body
,
that
is
not
animated
by
the
soul
,
and
the
External
visible
state
of
it
,
and
so
he
is
of
the
Church
,
till
by
his
obstinacy
in
wickedness
,
he
be
cast
out
as
unworthy
.
We
must
not
therefore
give
those
Notes
of
the
Church
as
visible
,
which
belong
to
it
only
as
invisible
,
viz.
Election
,
Vocation
,
and
Justification
,
&c.
Sixthly
,
The
Papist
to
avoid
this
extream
,
he
giveth
such
Marks
of
a
Church
,
as
savour
rather
of
worldly
ambition
and
pride
.
Yea
the
true
Church
of
God
many
times
is
known
by
the
contrary
Marks
;
they
give
amplitude
and
universality
,
as
also
temporal
felicity
.
Now
this
is
rather
a
Description
of
some
worldly
Monarchy
than
Gods
Church
.
For
,
as
for
the
Churches
amplitude
,
though
absolutely
in
it self
,
it
may
be
sometimes
numerous
,
yet
at
other
times
it
hath
been
brought
into
a
narrow
compasse
.
Elijah
thought
none
was
left
,
and
God
speaks
of
but
seven
thousand
that
did
not
how
the
knee
to
Baal
,
which
was
a
very
inconsiderable
number
to
the
Idolaters
.
Therefore
respectively
to
the
wicked
of
the
world
,
even
when
they
are
most
ample
,
they
are
but
a
little
flock
.
And
as
for
any
glorious
felicity
,
though
the
Church
of
God
hath
sometimes
had
her
respite
and
halcyon
dayes
,
yet
for
the
most
part
a
crown
of
thorns
hath
been
on
her
head
;
and
therefore
she
is
justly
called
,
the
Militant
Church
,
while
in
this
world
,
because
of
her
spiritual
conflict
with
all
sorts
of
enemies
.
So
that
the
Church
of
Christ
may
sometimes
say
,
as
Christ
once
did
,
The
Foxes
have
their
holes
,
and
the
Birds
of
the
air
their
nests
,
but
the
Sonne
of
man
hath
not
where
to
lay
his
head
.
Thus
the
Foxes
of
the
world
,
the
crafty
subtil
men
have
great
abundance
many
times
,
when
the
Church
hath
hid
her self
in
the
wildernesse
.
And
Fowls
of
the
air
,
men
of
proud
and
lofty
minds
,
have
their
nests
;
when
the
Church
like
Noah's
Dove
,
hath
not
where
to
set
her
foot
.
Seventhly
,
I
shall
not
enlarge
my self
to
prove
these
only
to
be
the
proper
Notes
of
the
Church
,
only
consider
that
place
,
Act.
2.
41
,
42.
where
you
have
all
of
them
conjoyned
together
:
1.
They
received
the
Word
gladly
.
There
is
a
solemn
profession
of
it
.
2.
There
is
the
administration
of
the
Sacraments
;
They
were
baptized
,
and
continued
in
breaking
of
bread
,
with
prayers
.
There
is
the
solemn
calling
upon
God
.
And
as
an
epitomizing
of
all
this
it
's
said
,
Then
were
added
unto
the
Church
about
three
thousand
souls
.
Thus
1
Tim.
3.
15.
the
Church
is
called
,
The
pillar
and
foundation
of
the
truth
,
that
is
,
by
the
Ministeries
preservation
of
it
,
and
the
peoples
submitting
unto
it
.
Lastly
,
If
to
this
it
be
objected
,
as
Socinians
do
,
who
hold
this
way
of
Notes
to
find
out
a
Church
,
to
be
useless
and
vain
,
That
true
Doctrine
cannot
be
a
sign
of
the
Church
,
because
it
's
the
Form
and
Essence
of
it
.
Now
That
every
Sect
doth
claim
to
it self
the
pure
preaching
of
the
Word
,
and
the
right
administration
of
Ordinances
;
Therefore
these
cannot
be
a
sign
.
It
's
answered
,
The
consequence
is
denied
,
for
true
preaching
and
confession
is
a
sign
,
although
Hereticks
pretend
thereunto
.
As
true
Miracles
were
a
sure
Argument
to
prove
the
truth
,
although
others
have
done
,
and
Antichrist
will
pretend
to
true
Miracles
.
And
indeed
,
though
all
Sects
,
as
the
Socinians
especially
,
pretend
much
to
the
Scripture
,
yet
it
is
not
the
words
only
,
but
the
sense
of
it
,
that
is
by
the
Context
and
Scope
to
be
discovered
,
that
is
the
word
of
God
.
Therefore
Irenaeus
of
old
said
elegantly
,
That
Hereticks
making
the
Scripture
to
speak
what
sense
they
pleased
,
did
as
if
a
man
should
take
the
Statue
,
or
Image
of
a
King
,
and
so
transpose
the
parts
of
it
,
as
to
make
it
the
image
of
a
Dog
,
or
some
other
vile
thing
.
These
things
concluded
on
,
let
us
draw
some
Uses
by
way
of
Corollaries
.
As
1.
In
that
the
holy
Ghost
is
pleased
to
appropriate
this
Word
in
the
New
Testament
to
his
people
,
which
among
the
Heathens
signifieth
the
meaner
sort
of
people
;
for
that
they
called
Ecclesia
,
and
it
was
opposite
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Senate
,
which
consisted
of
more
noble
men
.
Hence
we
may
see
,
who
they
are
that
are
most
commonly
called
to
be
of
his
Church
,
even
the
meaner
sort
,
Not
many
rich
,
not
many
noble
hath
God
called
,
1
Corinth
.
1.
We
should
not
despise
the
Church
of
God
,
if
it
be
not
so
externally
pompous
and
glorious
as
Kingdoms
and
States
.
For
Christ
is
more
peculiarly
present
with
his
Church
,
and
shed
his
bloud
for
that
.
2.
That
if
we
speak
properly
,
the
Church
is
not
a
material
place
,
not
this
building
of
stones
and
wood
,
but
the
people
of
God
meeting
there
.
Indeed
it
may
tropically
be
well
enough
,
called
a
Church
,
as
Synagogue
is
applied
to
the
place
,
He
built
us
a
Synagogue
,
whereas
properly
it
signifieth
the
people
meeting
together
,
as
you
heard
.
Thus
Concio
amongst
the
Latines
,
signifieth
both
the
place
,
and
the
company
met
together
.
Bellarmine
would
have
the
word
to
signifie
a
place
,
1
Cor.
11.
as
also
where
it
is
said
,
Let
the
woman
keep
silence
in
the
Churches
.
And
those
learned
men
Fuller
and
Mede
expound
it
so
in
1
Cor.
11.
But
there
is
no
necessity
of
such
Interpretation
.
But
though
the
Scripture
doth
not
call
it
so
,
we
may
by
a
Trope
give
it
that
name
,
and
use
must
authorize
in
these
things
.
Though
Ifidore
Pelusiota
in
one
of
his
Epistles
,
sharply
reproving
a
Bishop
,
that
adorned
the
material
place
with
Images
and
Ornaments
,
but
neglected
the
Church
of
God
,
the
true
professours
he
persecuted
,
doth
call
the
people
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lastly
,
Is
it
a
Church
,
a
company
called
by
God
?
Then
this
sheweth
of
what
consequence
Unity
and
Concord
is
amongst
all
the
Members
thereof
.
How
can
a
body
be
kept
together
without
ligaments
and
nerves
?
How
can
the
building
stand
,
if
the
wood
and
straw
be
not
aptly
fastned
and
cemented
together
?
How
can
the
Church
subsist
,
if
there
be
not
Love
,
Union
and
Concord
?
It
's
observable
,
Phil.
4.
2.
that
the
Apostle
thought
it
not
too
low
a
thing
,
even
in
canonical
Scripture
,
to
intreat
two
women
that
were
at
difference
to
be
of
the
same
mind
,
I
beseech
Euodias
,
I
beseech
Syntyche
,
that
they
be
of
one
mind
.
Two
godly
women
differing
,
the
Apostle
doth
passionately
intreat
reconciliation
and
agreement
,
how
much
more
then
would
he
have
intreated
the
Pastors
and
Officers
in
the
Church
,
to
take
heed
of
discord
?
SERM.
XV.
Why
Paul
writeth
to
the
Church
,
not
the
Churches
of
Corinth
.
What
is
implyed
in
the
Churches
being
called
the
Church
of
God
.
2
COR.
1.
1.
To
the
Church
of
God
,
which
is
at
Corinth
,
&c.
THe
Nature
of
a
Church
hath
been
considered
,
with
the
Marks
thereof
,
from
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
given
here
to
the
society
of
believers
at
Corinth
.
So
that
we
might
dispatch
this
,
only
in
that
the
word
Church
is
used
in
the
singular
number
,
The
Church
at
Corinth
,
not
Churches
.
It
's
disputed
,
What
one
Church
it
was
,
whether
one
single
Congregation
exereising
all
Church-government
within
it self
;
or
a
combined
and
collective
Church
,
united
into
one
,
but
consisting
of
particular
Congregations
:
and
it
may
seen●
probable
,
that
this
Church
of
Corinth
was
a
combined
or
associated
Church
,
partly
because
Act.
18.
we
may
read
of
much
people
that
God
had
in
that
place
;
and
therefore
Paul
staid
above
a
year
there
,
which
argued
a
multitude
of
converts
.
The
plenty
also
of
their
Teachers
and
Officers
,
with
the
diversitie
of
tongues
.
And
lastly
,
in
that
1
Cor.
16.
19.
Aquila
and
Priscilla
are
mentioned
,
with
the
Church
in
their
house
.
It
is
true
,
what
is
meant
by
the
Church
in
an
house
is
controverted
;
we
find
the
expression
four
times
in
Scripture
,
Rom.
16
15.
where
Aquila
and
Priscilla
are
saluted
,
with
the
Church
in
their
house
.
So
1
Cor.
16.
19.
these
persons
are
mentioned
again
with
the
Church
in
their
house
.
Col.
4.
15.
There
one
Nymphas
is
saluted
with
the
Church
in
his
house
.
Phil.
2.
There
likewise
Philemon
is
mentioned
,
with
the
Church
in
his
house
.
Mr.
Mede
doth
from
hence
inferre
,
That
even
in
the
Apostles
dayes
,
and
so
in
the
primitive
times
,
that
the
Christians
had
publick
places
,
fixed
and
setled
,
being
set
apart
for
the
publick
Assemblies
to
worship
God
in
,
answering
those
places
of
Arnobius
and
others
,
who
told
the
Heathens
they
had
no
Templa
,
nor
Aras
;
he
saith
,
these
mentioned
in
the
Texts
named
,
did
set
apart
,
some
piece
of
their
house
for
that
end
.
But
it
should
seem
by
other
passages
,
that
in
the
Apostles
dayes
there
were
no
fixed
places
for
to
meet
in
.
Therefore
sometimes
they
meet
in
one
house
,
and
sometimes
in
another
;
yea
,
They
went
from
house
to
house
.
Others
they
think
,
by
the
Church
in
their
house
,
is
meant
many
believers
.
For
they
say
,
Whereas
when
other
families
are
saluted
,
only
some
are
named
;
sometimes
the
Master
of
the
house
is
omitted
,
as
,
Salute
the
houshold
of
Narcissus
,
because
he
was
thought
to
be
an
infidel
.
Yea
,
Calvin
thinketh
,
it
is
that
infamous
and
wicked
Nar●issus
,
so
notorious
wicked
,
and
great
with
Nero
,
of
whom
Historians
speak
.
Now
when
the
Apostle
salutes
the
men
,
and
the
Church
in
their
house
,
it
was
,
because
there
were
no
unbelievers
,
but
all
were
of
the
Church
.
Howsoever
it
be
,
it
's
plain
there
were
many
believers
in
that
family
more
than
ordinary
,
and
therefore
called
a
Church
,
which
should
argue
,
That
the
Church
of
Corinth
was
a
combined
Church
.
That
passage
also
makes
it
likely
,
1
Cor.
14.
34.
Let
your
women
be
silent
in
the
Churches
:
Your
women
]
therefore
he
speaks
of
the
Corinthians
there
,
who
are
said
to
have
Churches
;
and
yet
here
it
is
called
a
Church
.
This
will
still
appear
the
more
likely
,
if
we
consider
,
that
here
were
believing
Jews
,
as
well
as
Gentiles
in
this
Church
of
Corinth
,
as
Estius
observeth
in
the
Preface
to
the
first
Epistle
.
Therefore
when
the
Apostle
speaketh
of
some
,
who
said
they
were
of
Cephas
,
that
relateth
to
the
believing
Jews
;
yet
because
they
were
few
comparatively
to
the
Gentiles
,
therefore
the
Apostle
writeth
to
them
,
as
if
all
were
Gentiles
,
as
Chap.
12.
2.
Ye
know
that
ye
were
Gentiles
,
carried
away
to
dumb
Idols
,
&c.
Hence
the
same
Author
saith
,
That
it
was
one
Church
collected
of
all
the
believers
in
that
place
,
Licet
esse
potuerint
in
eadem
civitate
distinctae
,
ut
it
a
dicam
parochiae
.
As
for
the
notion
of
a
learned
man
,
That
the
Jewish
believers
,
and
Gentile
believers
did
make
two
distinct
Churches
,
and
had
two
distinct
Bishops
,
which
he
thinketh
would
salve
some
seeming
contradictions
in
Ecclesiastical
History
,
that
being
of
an
heterogeneous
nature
to
my
purpose
,
I
passe
it
by
.
Thus
also
the
Church
of
Jerusalem
is
called
a
Church
,
which
yet
by
many
probable
Arguments
seemeth
to
be
more
than
one
.
Neither
may
we
think
,
that
Christ
hath
invested
one
single
Congregation
(
ordinarily
)
with
all
Church
power
.
For
that
president
and
example
of
a
Councel
or
Synod
,
mentioned
Act.
15.
doth
inform
,
That
there
are
to
be
Synods
,
not
only
by
way
of
advice
,
but
by
power
,
and
that
over
particular
Churches
.
We
proceed
to
the
next
thing
considerable
in
this
description
of
the
Church
,
and
that
is
the
efficient
Cause
,
the
Church
of
God
.
This
distinguisheth
the
Church
from
all
civil
and
meer
political
Assemblies
.
For
,
though
the
Earth
be
the
Lords
,
and
the
fulness
thereof
;
yet
the
Church
is
the
Lords
in
a
more
peculiar
and
appropriated
manner
.
Sometimes
the
Church
is
named
absolutely
without
any
addition
,
as
when
Paul
is
said
to
persecute
the
Church
.
Sometimes
it
's
restrained
to
the
place
.
Thus
the
Church
of
Ephesus
,
the
Church
of
Laodicea
,
but
most
commonly
,
it
is
the
Church
of
God
,
or
the
Church
of
Christ
.
Sometimes
both
are
put
together
,
as
1
Thes.
1.
1.
To
the
Church
of
the
Thessalonians
which
is
in
God
the
Father
,
and
in
Jesus
Christ
.
So
also
2
Thess.
1.
1.
And
certainly
,
if
so
be
the
Apostle
considering
us
meerly
as
creatures
,
maketh
use
of
,
and
sanctifieth
that
of
the
Poet
,
For
we
are
his
off-spring
,
how
much
more
is
it
true
of
us
,
as
members
of
a
Church
.
Observe
,
That
a
Church
is
Gods
people
in
a
more
peculiar
and
special
manner
.
Though
he
be
the
God
of
the
world
,
yet
in
a
more
special
manner
he
is
But
to
open
this
,
let
us
consider
what
is
implied
in
this
,
when
a
Church
is
said
to
be
the
Church
of
God
.
First
therefore
,
this
sheweth
,
That
a
Church
is
a
supernatural
Society
,
it
's
spiritual
company
of
men
.
So
that
a
Church
is
not
like
a
civil
Corporation
,
or
like
Kingdoms
and
Commonwealths
,
which
are
by
meer
humane
Institution
and
agreement
,
though
Magistracy
it self
it
be
of
God
,
but
are
supernatural
;
and
therefore
it
's
called
the
Kingdom
of
Heaven
,
and
Jerusalem
which
is
from
above
;
so
the
Church
is
called
Gal.
4.
26.
even
while
it
is
here
on
Earth
,
before
it
is
triumphant
in
Heaven
.
Now
the
Church
is
a
supernatural
Society
many
wayes
,
in
which
respect
it
may
be
called
the
Church
of
God
in
a
more
eminent
manner
.
For
in
respect
of
its
Efficient
,
so
God
alone
is
the
author
of
it
,
called
therefore
Ecclesia
,
because
God
by
his
Word
calls
them
from
their
Heathenish
Idolatries
and
practises
,
making
of
them
a
Church
.
Thus
the
people
of
Corinth
,
when
they
were
securely
indulging
themselves
in
all
manner
of
impieties
,
having
no
thoughts
or
desires
to
be
a
Church
,
God
by
Paul
calls
them
to
be
one
.
Even
as
God
by
his
breath
,
caused
the
dry
bones
to
gather
together
,
and
to
live
;
or
as
at
the
day
of
Judgment
,
God
by
the
voice
of
an
Arch-angel
,
will
raise
the
dead
in
the
grave
who
have
no
life
or
sense
in
them
.
Thus
it
's
the
Lord
that
made
Churches
every
where
in
the
preaching
of
the
Gospel
.
It
was
the
gracious
work
of
God
that
found
us
out
in
Britain
,
and
made
a
Church
to
himself
,
so
that
we
are
loca
inaccessa
to
the
grace
of
God
and
his
Spirit
,
though
to
humane
power
.
It
is
true
indeed
,
God
is
the
God
of
the
world
,
he
created
Heaven
and
Earth
with
all
therein
;
yet
though
God
did
thus
immediately
create
the
world
at
first
,
we
do
not
say
the
creatures
therein
are
Gods
grace
,
or
that
they
have
a
supernatural
being
.
For
it
's
not
enough
to
make
a
thing
grace
or
supernatural
,
that
God
doth
immediately
create
it
,
but
that
his
power
be
in
a
peculiar
and
extraordinary
manner
,
and
that
for
supernatural
effects
and
ends
.
Oh
therefore
,
how
greatly
should
we
be
affected
with
the
grace
and
power
of
God
in
creating
to
himself
a
Church
out
of
the
world
?
He
might
have
no
more
made
a
Church
here
,
or
there
in
the
Earth
,
then
he
did
in
Hell
;
and
he
that
at
first
planted
a
curious
Garden
,
and
put
man
therein
,
is
much
more
wonderfull
in
making
of
a
Church
to
himself
;
yet
how
bruitish
and
earthly
are
we
?
We
can
bless
God
for
the
world
,
and
the
comforts
thereof
,
that
the
Earth
brings
forth
food
for
us
,
that
we
have
the
Air
to
breath
in
,
the
glorious
Sunne
to
be
a
daily
light
to
us
,
yet
we
are
not
thus
affected
with
Church-mercies
and
Church-ordinances
.
David
indeed
upon
the
former
consideration
,
cried
out
,
Lord
,
what
is
man
,
that
thou
art
thus
mindfull
of
him
,
&
c
?
But
we
may
much
rather
from
these
supernatural
respects
.
Secondly
,
It
's
supernatural
,
in
respect
of
the
purchase
given
for
them
,
the
price
paid
to
make
them
the
Lords
.
For
you
must
know
,
upon
Adams
fall
all
mankind
was
excommunicated
,
unchurched
,
as
it
were
;
and
therefore
cast
out
from
Paradise
,
and
Gods
gracious
presence
:
and
hence
it
is
,
that
we
are
said
naturally
to
be
without
God
;
yea
the
Devil
is
said
to
be
the
god
of
the
world
.
Thus
untill
God
makes
us
a
Church
,
we
are
under
the
power
of
Satan
wholly
;
and
therefore
to
be
cast
out
of
the
Church
,
is
to
be
delivered
to
Satan
.
Thus
then
being
fallen
off
from
the
Lord
,
and
now
become
the
Devils
,
in
whom
he
reigneth
,
we
could
not
be
purchased
from
this
thraldom
,
but
by
the
death
of
Christ
;
and
therefore
we
are
called
the
Church
of
Christ
,
as
well
as
of
God
,
because
though
conquered
by
Gods
Spirit
,
yet
we
are
bought
by
his
bloud
;
and
this
the
Apostle
urgeth
,
That
therefore
we
are
none
of
our
own
,
but
are
to
live
to
him
.
We
are
to
be
his
peculiar
people
,
zealous
of
good
works
,
Tit.
2.
15.
Thus
it
cost
more
to
be
Gods
Church
,
then
to
be
the
world
at
first
;
for
he
spake
,
and
it
was
made
,
but
here
,
Christ
died
,
and
so
it
was
purchased
.
What
a
powerfull
ingagement
is
this
,
for
all
of
a
Church
to
walk
holily
?
What
did
Christ
die
,
that
you
should
wallow
in
the
filth
of
your
sins
?
What
will
you
deny
the
Lord
that
bought
you
?
If
thou
wilt
be
ignorant
,
and
prophane
,
Why
doest
thou
not
go
out
from
the
Church
of
God
?
Why
doest
thou
not
turn
Heathen
and
Pagan
again
?
For
certainly
the
Churches
of
Christ
have
no
such
prophane
customs
.
Thirdly
,
It
's
supernatural
,
and
of
God
,
in
respect
of
the
Order
,
Laws
,
Rule
and
Government
it
is
to
walk
by
.
The
Doctrine
believed
is
revealed
by
God
.
The
Worship
practised
is
to
be
appointed
by
God
.
The
Government
and
Order
is
to
be
commanded
by
God
.
And
thus
,
Beloved
,
we
might
at
large
shew
you
,
That
all
things
that
are
essential
in
the
Church
,
are
to
be
of
God
.
No
Doctrine
,
no
Worship
,
no
Administration
of
Sacraments
,
but
what
is
of
God
.
We
might
shew
you
,
what
God
hath
appointed
in
the
Credendis
,
and
Agendis
Ecclesiae
.
Oh
that
this
were
well
understood
by
us
!
What
makes
men
so
wilfull
for
their
lusts
,
for
their
superstitious
customs
,
but
because
they
consider
not
the
Church
is
a
spiritual
house
,
and
the
Laws
and
Orders
thereof
are
appointed
by
Christ
himself
?
If
the
Church
be
of
God
,
all
things
therein
must
be
of
God
likewise
.
Hence
our
Saviour
saith
,
Every
plant
that
is
not
of
my
Fathers
planting
,
shall
be
rooted
out
,
Mat.
15.
13.
What
makes
men
rage
and
fret
,
if
things
in
the
Church
be
not
according
to
their
own
humours
and
lusts
?
Is
it
not
because
they
do
not
attend
to
this
,
That
it
is
Gods
Church
?
It
's
not
the
Popes
Church
,
nor
the
Magistrates
Church
,
but
Gods
Church
.
Surely
this
truth
would
make
us
in
all
things
ask
,
as
Christ
did
in
another
case
,
Whose
image
and
superscription
hath
it
?
Give
unto
God
the
things
that
are
Gods
.
Fourthly
,
It
's
supernatural
,
and
of
God
,
even
in
respect
of
the
manner
of
doing
all
things
in
the
Church
.
Every
solemn
duty
is
to
be
done
as
from
God
,
and
through
him
,
even
in
an
holy
and
divine
manner
.
The
Minister
must
preach
,
as
inabled
of
God
:
The
hearer
must
hear
,
as
strengthened
thereunto
of
God
.
The
Apostle
praiseth
the
Thessalonians
,
That
they
received
the
Word
,
not
as
the
word
of
man
,
but
of
God
.
As
the
Apostle
speaks
of
his
administration
of
the
Gospel
,
2
Cor.
2.
17.
As
of
God
in
the
sight
of
God
,
so
ought
all
our
Church-assemblies
to
be
performed
.
What
Jeremiah
then
hath
his
head
full
enough
of
water
to
make
lamentation
for
the
formality
,
customariness
,
and
meer
external
service
that
is
done
to
God
in
our
Assemblies
?
Men
are
become
like
Idols
,
having
eyes
they
see
not
,
ears
they
hear
not
,
hearts
they
understand
not
,
whereas
our
praying
,
our
hearing
,
our
approachings
in
these
Assemblies
should
be
as
of
God
;
not
Nature
,
or
Custom
,
or
the
Laws
of
men
,
but
the
Spirit
of
God
mightily
working
in
us
,
should
put
us
upon
these
things
:
Whereas
now
we
see
people
in
Church-assemblies
,
finding
no
more
of
the
gracious
power
and
presence
of
God
,
then
if
they
were
in
their
markets
,
or
other
civil
meetings
.
As
the
Apostle
said
,
Do
ye
seek
an
experiment
of
Christ
in
me
?
So
ought
it
to
be
here
,
we
are
to
demonstrate
in
our
Church-assemblies
,
experimental
works
of
Christ
upon
us
.
As
the
duty
is
of
God
,
the
Ordinance
is
of
God
,
so
should
the
frame
,
and
disposition
of
our
hearts
be
of
God
.
Fifthly
,
The
Church
is
of
God
in
respect
of
his
protection
and
gracious
presence
.
God
promiseth
his
presence
,
and
delights
to
be
in
the
Assembly
of
his
Saints
,
Matth.
18.
20.
When
two
or
three
are
gathered
together
in
my
Name
,
I
will
be
in
the
midst
of
them
.
It
's
the
gracious
presence
of
God
that
blesseth
Ordinances
.
Hence
Christ
is
described
,
Revel.
1.
13.
VValking
in
the
midst
of
the
golden
Candlesticks
,
that
is
,
the
Churches
,
and
the
Ordinances
therein
.
We
are
apt
to
complain
,
if
Gods
blessing
goeth
not
along
with
us
in
outward
undertakings
:
We
can
say
,
as
Moses
to
God
,
If
thy
presence
go
not
along
with
us
,
we
will
not
go
up
.
When
it
may
relate
to
our
outward
advantage
;
but
we
do
not
take
notice
of
Gods
presence
in
the
Assemblies
,
why
God
is
not
amongst
us
to
hear
our
prayers
,
why
God
is
not
present
with
the
Word
to
make
it
an
enlightning
,
a
converting
Word
.
It
should
affect
your
hearts
more
than
it
doth
,
if
in
every
Sermon
,
the
Spirit
of
God
hath
not
fallen
upon
thy
heart
like
fire
;
if
it
hath
not
melted
,
quickned
,
enlivened
thy
soul
.
Oh
say
,
why
did
God
withdraw
himself
,
if
he
visited
the
hearts
of
others
,
yet
not
mine
?
I
was
dead
,
luke-warm
,
and
found
no
efficacy
come
from
Christ
.
What
sins
am
I
guilty
of
?
What
have
I
done
that
makes
God
thus
absent
himself
from
the
publick
Ordinances
at
least
to
me
?
Sixthly
,
The
Church
is
of
God
,
in
respect
of
all
the
supernatural
Effects
and
benefits
,
which
alone
are
communicated
there
.
In
the
Church
of
God
alone
is
Justification
,
Sanctification
,
Assurance
of
his
favour
;
In
the
pool
of
Bethesda
onely
did
the
Angel
come
in
.
In
the
waters
of
Jordan
only
could
Naaman
be
healed
.
In
the
Ark
only
could
there
be
external
safety
from
the
waters
:
And
thus
in
the
Church
only
there
are
those
soul-mercies
to
be
obtained
.
Lastly
,
The
Church
is
of
God
finaliter
,
Because
the
enjoyment
of
God
is
the
proper
end
of
all
Churches
.
It
's
true
,
all
civil
societies
are
to
make
the
glory
of
God
their
ultimate
end
;
but
yet
the
immediate
end
,
is
to
acquire
a
temporal
and
political
blessedness
;
but
the
end
of
Gods
Church
is
more
transcendent
and
spiritual
,
for
therefore
are
preaching
,
hearing
;
therefore
are
Sabbaths
,
and
our
solemn
Assemblies
,
that
we
might
have
more
enjoyment
of
God
,
that
our
doubts
may
be
answered
,
our
corruptions
mortified
,
our
graces
made
more
fervent
and
zealous
.
This
made
David
so
esteem
the
Tabernacle
of
the
Lord
,
and
desiring
rather
to
be
a
door-keeper
there
,
then
to
have
any
earthly
greatness
.
What
was
it
the
material
Tabernacles
that
David
so
longed
for
?
No
,
it
was
the
enjoyment
of
God
in
those
Ordinances
.
But
as
little
children
admire
the
fine
out-side
of
some
excellent
Book
,
when
they
understand
not
the
excellent
matter
contained
therein
;
so
saith
Chrysostome
,
many
regard
the
out-sides
,
and
externals
of
religious
duties
,
not
knowing
at
all
,
what
the
spiritual
effects
thereof
mean
.
Oh
then
let
ignorant
and
wicked
men
tremble
!
If
the
Church
be
of
God
,
how
comest
thou
to
be
of
the
Devil
,
and
to
do
his
works
?
SERM.
XVI
.
Of
the
City
of
Corinth
.
God
sometimes
gathers
a
Church
amongst
the
most
prophane
people
.
A
Church
,
though
many
wayes
defiled
,
may
be
a
Church
still
,
as
it
was
with
the
Corinthians
.
2
COR.
1.
1.
To
the
Church
of
God
,
which
is
at
Corinth
.
THe
next
thing
to
be
treated
of
,
is
the
Description
of
this
Church
by
the
place
where
it
is
,
viz.
at
Corinth
.
And
that
we
may
understand
the
great
grace
and
power
of
God
in
gathering
a
Church
to
himself
out
of
this
City
;
it
's
good
to
observe
,
what
the
Learned
speak
of
it
.
It
was
called
so
(
they
say
)
from
Corinthus
the
sonne
of
Orestes
,
or
of
Pelops
;
but
when
they
had
in
a
dishonourable
manner
abused
some
Roman
Embassadours
;
they
were
destroyed
by
a
Roman
named
Lucius
Mummius
,
who
from
his
victory
over
them
was
called
Corinthiacus
;
but
Augustus
taking
delight
in
the
place
restored
it
,
and
sent
a
Colony
thither
to
inhabit
it
.
And
it
's
plain
by
Acts
18.
that
they
were
then
under
a
Roman
called
Gallio
their
Proconsul
.
It
was
the
chief
Town
or
Metropolis
of
Achaia
;
and
because
of
the
two
Havens
there
,
famous
for
Traffick
,
and
thereby
abounding
in
all
wealth
and
riches
.
These
things
are
observed
in
it
:
1.
It
was
notable
for
learning
and
knowledge
.
Periander
one
of
the
seven
wise
men
,
is
said
to
be
of
it
;
and
therefore
Cicero
calleth
it
,
Totius
Graeciae
lumen
.
2.
It
was
famous
for
wealth
and
riches
,
especially
their
Brass
called
Corinthiacum
was
esteemed
better
than
gold
or
silver
,
of
which
Josephus
speaketh
sometimes
.
Augustus
did
so
delight
in
dishes
made
of
it
,
that
he
was
called
Corinthiarius
.
Their
buildings
also
were
very
curious
and
glorious
;
insomuch
that
Tirinus
quoteth
out
of
Vitruvius
,
that
it
was
an
ambition
to
build
houses
formâ
Corinthiacâ
.
But
Lastly
,
That
which
is
commonly
the
consequent
of
wealth
and
plenty
,
they
were
infamous
for
uncleanness
and
wantonness
.
For
there
was
a
Temple
to
Venus
,
where
were
a
thousand
Maids
,
besides
others
set
apart
to
be
prostituted
,
which
was
accounted
so
glorious
,
that
thereby
they
could
the
better
advance
themselves
in
Marriage
.
Here
also
they
adored
the
Heathenish
god
of
all
uncleanness
called
Cothys
.
Insomuch
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Suid●●
,
is
as
much
as
to
be
wanton
,
to
be
lascivious
.
To
corinthize
was
as
much
as
much
as
to
be
unchast
.
Here
Demosthenes
is
said
to
refuse
that
whore
,
which
demanded
so
great
a
price
for
the
carnal
knowledge
of
her
,
saying
,
Tanti
poenitentiam
non
einam
;
and
because
their
abominable
uncleanness
was
at
so
dear
a
rate
;
therefore
(
say
some
)
came
that
Proverb
,
Non
cuivis
datur
adire
Corinthum
;
though
Suidas
and
others
,
understand
it
of
the
difficulty
of
reaching
into
the
Haven
;
and
it
should
seem
that
after
many
were
turned
Christians
,
yet
they
were
very
prone
to
this
bodily
filthiness
;
and
therefore
in
no
Epistles
doth
the
Apostle
so
industrlously
set
himself
against
fornication
as
in
this
;
and
here
was
that
abominable
uncleanness
committed
even
amongst
them
,
while
a
Church
,
That
was
not
so
much
as
named
amongst
the
Heathens
.
Thus
you
see
they
were
a
proud
,
rich
,
high
and
lascivious
peple
,
and
yet
for
all
that
,
Act.
18.
Paul
is
commanded
in
a
vision
to
stay
there
,
Because
God
had
much
people
in
that
place
.
And
although
he
was
so
necessary
to
all
other
Churches
,
yet
he
spent
a
year
and
an
half
in
converting
and
confirming
of
people
unto
God
.
From
whence
observe
,
That
even
amongst
the
most
prophane
,
and
unlikeliest
people
that
are
,
God
may
sometimes
gather
a
Church
to
himself
.
The
Apostle
having
reckoned
up
,
1
Cor.
6.
11.
monsters
of
men
,
rather
than
men
,
whereof
some
are
said
to
be
effeminat●
,
and
abusers
of
themselves
with
mankind
,
he
addeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
these
things
,
as
if
they
were
peccata
,
not
peccatores
,
were
some
of
you
,
but
now
ye
are
justified
,
now
ye
are
washed
.
God
then
doth
sometimes
make
Blackmoors
to
become
white
;
and
though
man
cannot
,
yet
he
sometimes
doth
make
figs
to
grow
of
thorns
,
and
grapes
of
thistles
.
I
have
spoken
to
this
truth
in
Paul's
case
,
and
therefore
shall
be
brief
.
Only
the
reason
why
God
may
build
his
house
of
such
crooked
timber
,
and
make
his
Temple
of
such
rough
stones
,
may
be
to
shew
the
freeness
of
his
grace
,
and
the
efficacy
of
it
.
Both
which
are
opposed
by
Arminians
and
Papists
,
but
gladly
acknowledged
by
the
godly
man
,
who
hath
had
experience
of
it
.
For
the
freenesse
of
Gods
grace
,
that
is
seen
two
wayes
,
Absolutely
and
Comparatively
.
Absolutely
;
For
when
God
shall
call
such
to
himself
,
who
are
so
utter
unworthy
,
that
deserve
all
the
vengeance
and
wrath
God
can
inflict
upon
them
,
this
must
discover
grace
to
be
exceeding
free
,
and
gracious
.
In
stead
therefore
of
the
curses
of
the
Law
,
thou
meetes●
with
the
promises
of
the
Gospel
.
In
stead
of
hell
and
damnation
,
God
vouchsafeth
Heaven
and
salvation
.
What
can
be
freer
then
Gods
love
,
and
his
gift
herein
?
Thou
art
so
farre
from
being
in
a
state
of
congruity
or
fitness
that
thou
art
in
direct
opposition
and
contrariety
.
Again
,
The
grace
of
God
is
manifested
to
be
free
comparatively
.
For
who
can
give
a
reason
,
why
God
calleth
these
Corinthians
,
and
not
Athenians
?
Were
the
Corinthians
the
only
deserving
men
in
the
world
?
Yea
,
there
were
more
civil
and
moral
people
than
they
;
yet
to
these
,
and
not
to
many
others
is
the
grace
of
God
communicated
.
Is
not
that
admirable
which
our
Saviour
speaks
of
Chorazin
and
Bethsaida
.
That
if
such
things
had
been
done
in
Tyre
and
Zidon
(
Mat.
11.
21.
)
they
would
have
repented
long
ago
in
sackeloth
and
ashes
?
You
see
then
that
the
grace
of
God
is
not
so
much
as
offered
to
some
,
who
yet
externally
at
least
would
have
demonstrated
more
humiliation
and
reformation
,
when
yet
it
is
plentifully
bestowed
on
those
,
who
are
contemners
and
despisers
of
it
.
The
freeness
then
of
Gods
grace
to
some
,
and
not
to
others
is
admirable
,
and
sheweth
that
there
is
no
such
thing
as
Universal
Grace
.
Common
Grace
is
no
Grace
,
as
Austin
said
well
;
neither
is
God
an
accepter
of
persons
in
this
thing
,
for
that
is
committed
only
in
things
of
justice
;
but
in
matters
of
liberality
,
there
the
free
,
liberal
man
may
give
as
he
please
,
to
one
,
and
not
to
another
.
In
the
next
place
,
This
discovers
the
efficacy
of
Gods
grace
.
For
must
it
not
be
the
great
power
of
God
,
as
shall
convert
such
an
obstinate
and
prophane
people
to
himself
?
Grace
may
be
much
acknowledged
,
as
Pelagians
did
,
especially
Papists
and
Arminians
;
but
it
is
not
gratia
,
except
it
be
gratuita
omni
modo
.
Therefore
except
we
hold
,
that
grace
doth
not
only
reveal
the
object
,
or
morally
perswade
the
subject
,
but
invincibly
and
irresistently
determine
and
incline
the
heart
to
apply
it
;
so
that
it
cometh
not
from
the
good
use
of
our
Free-will
,
but
the
discriminating
power
of
grace
,
which
giveth
both
to
will
and
to
do
,
we
give
not
all
,
no
nor
the
chiefest
to
grace
,
but
make
our
will
to
be
the
more
principal
discriminating
cause
.
We
are
therefore
to
affirm
,
That
God
converts
both
per
modum
sapientiae
,
and
potentiae
;
that
Gods
work
upon
us
is
Ethico-physical
in
bringing
of
us
home
unto
him
.
It
's
by
way
of
moral
arguments
,
therefore
we
are
not
as
stocks
and
stones
;
yet
by
way
of
power
and
invincible
efficacy
;
therefore
it
is
not
we
that
make
grace
efficacious
,
but
grace
makes
our
will
:
And
this
truth
is
not
so
much
proved
by
books
and
demonstrations
of
Authours
,
as
it
is
from
experience
.
When
God
taketh
sometimes
the
worst
of
men
,
and
maketh
them
the
best
of
Saints
:
Is
here
any
previous
goodness
?
Is
here
any
probum
ingenium
,
or
docilitas
animi
,
that
the
Remonstrants
talk
of
so
much
?
No
,
the
Scripture
speaks
of
every
one
in
a
state
of
enmity
and
rebellion
against
God
,
when
grace
comes
to
convert
them
.
Therefore
let
the
Use
be
of
Exhortation
to
all
such
,
who
have
felt
this
lively
power
of
God
raising
them
out
of
the
grave
of
sinne
,
who
have
been
taught
of
God
inwardly
,
as
well
as
by
the
outward
Ministry
,
with
all
joy
and
thankfulness
be
astonished
at
the
free
and
unsearchable
riches
of
Gods
grace
to
thee
.
How
many
doth
God
passe
by
,
of
better
parts
,
of
greater
abilities
,
of
higher
conditions
in
the
world
,
that
might
have
done
him
more
service
,
and
pitch
his
love
upon
thee
?
Oh
do
thou
abhorre
all
those
presumptuous
and
proud
opinions
of
Free-will
,
and
power
to
make
Gods
grace
effectual
to
thee
!
Do
not
bid
such
as
bring
such
Doctrines
,
God
speed
.
What
doth
not
thy
own
experience
,
doth
not
the
wonderfull
power
of
God
upon
thee
,
subduing
and
overcoming
thy
heart
,
when
thou
wast
full
of
carnal
prejudices
,
and
sinfull
reasonings
abundantly
convince
thee
of
this
?
Let
thy
own
heart
,
and
experience
confirm
thee
more
than
all
their
subtill
distinctions
can
unfettle
thee
.
But
I
pass
from
this
,
and
come
to
a
second
Observation
,
which
Calvin
on
the
place
takes
notice
of
.
He
calls
it
a
Church
(
saith
he
)
though
it
were
so
greatly
polluted
;
though
both
for
Doctrine
and
practice
,
there
were
such
great
disorders
,
yet
for
all
that
he
doth
not
unchurch
it
,
he
owneth
them
still
for
the
people
of
God
,
though
they
were
greatly
to
be
reformed
,
as
to
the
Church
administrations
;
neither
are
his
exhortations
to
the
godly
to
separate
and
leave
the
Church-communions
,
though
thus
defiled
;
he
giveth
no
command
to
such
a
thing
,
but
rather
exhorts
them
all
in
their
places
to
amend
and
reform
,
To
purge
out
the
old
leaven
that
was
amongst
them
.
Therefore
to
forsake
polluted
Assemblies
,
and
leave
them
hopeless
,
seemeth
to
be
a
great
neglect
of
our
duty
;
we
are
rather
to
stay
,
that
by
our
abode
and
presence
,
we
may
rectifie
things
that
are
crooked
.
The
Doctrine
is
,
That
a
Church
may
be
a
true
Church
of
God
,
although
it
be
defiled
with
many
corruptions
several
wayes
.
As
a
godly
man
may
be
truly
godly
,
and
yet
subject
to
many
failings
.
Thus
a
Church
also
may
be
truly
Gods
Church
,
the
Body
of
Christ
,
yet
many
distempers
and
sad
confusions
amongst
them
.
This
truth
is
worthy
of
all
diligent
prosecution
,
because
many
men
,
though
otherwise
good
,
out
of
a
tenderness
and
misguided
zeal
,
may
separate
from
our
Congregations
,
deny
them
to
be
true
Churches
,
and
all
because
they
see
many
things
amongst
us
that
are
matter
of
grief
,
and
a
great
stumbling
block
to
them
.
This
I
confess
is
,
and
hath
been
a
sad
temptation
;
but
a
particular
Christian
is
is
not
to
excommunicate
and
unchurch
a
Church
,
till
God
hath
given
a
Bill
of
Divorce
to
it
,
and
hath
cast
it
quite
off
.
An
impatiency
to
bear
any
evil
,
or
disorders
in
a
Church
,
is
not
presently
to
be
commended
and
yielded
to
,
to
the
utmost
.
A
Christian
must
have
wisdom
,
and
a
sound
mind
,
as
well
as
zeal
and
a
tender
conscience
.
Even
the
Reformed
Churches
did
not
wilfully
and
voluntarily
depart
from
the
Church
of
Rome
,
but
did
stay
to
cure
and
heal
Babylon
,
untill
they
drave
them
away
with
fire
and
sword
.
So
that
our
leaving
the
Roman
Church
was
not
a
Schismatical
separation
,
but
a
forced
discession
or
departure
from
them
.
But
of
this
it
may
be
more
afterwards
.
Let
us
for
the
present
take
notice
of
what
corruptions
and
disorders
were
here
Church
of
God
.
And
First
,
Whereas
the
Apostle
comprehends
all
Religion
in
these
things
,
Tit.
2.
12.
Righteously
,
soberly
,
and
godly
.
Righteously
,
in
respect
of
religious
duties
towards
God
.
We
may
see
how
the
Corinthians
were
blame-worthy
in
all
.
And
1.
For
their
sinnes
of
unrighteousnesse
;
The
Apostle
sharply
reproveth
them
for
their
contentions
and
quarrellings
,
even
so
farre
,
that
they
went
to
Law
with
one
another
,
and
that
in
the
Heathen
Judicatories
,
which
was
a
great
and
grievous
reproach
to
the
Christian
Religion
.
How
would
the
Heathens
deride
and
scoff
,
to
see
those
that
were
Christians
,
and
out
of
appearance
from
love
to
heavenly
things
,
forsaking
the
world
and
earthly
advantages
,
thus
to
implead
one
another
about
meum
and
tuum
,
about
money
matters
,
or
other
civil
rights
,
to
sue
one
another
before
Heathens
Judges
?
What
could
this
produce
,
but
to
make
the
Heathens
say
,
They
talk
of
leaving
all
,
and
following
a
crucified
Christ
,
but
they
will
not
abate
of
their
earthly
rights
to
one
another
,
not
in
the
least
measure
?
Which
did
so
grieve
the
Apostle
,
that
he
conjureth
them
,
What
have
ye
never
a
wise
man
,
to
be
an
arbitrator
amongst
you
?
Why
doe
ye
not
rather
suffer
wrong
?
Nay
,
they
were
so
farre
from
such
meek
,
self-denying
spirits
,
that
they
rather
did
wrong
and
defraud
one
another
.
Now
see
how
zealous
the
Apostle
is
in
this
,
1
Cor.
6.
1
,
2
,
3.
he
saith
,
Dare
any
of
you
,
having
a
matter
against
another
goe
to
Law
?
Dare
any
of
you
,
supposing
the
Gospel
,
the
meekness
of
Christ
,
the
self-denial
and
contempt
of
earthly
things
,
with
the
scandal
redounding
to
Religion
,
would
sufficiently
awe
their
consciences
?
Again
,
vers.
4.
he
tells
them
,
that
the
things
pertaining
to
this
life
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
for
about
them
they
quarrelled
so
much
,
were
so
inconsiderable
,
that
they
should
appoint
the
least
esteemed
in
the
Church
for
to
end
such
inferiour
work
.
Again
,
vers.
5.
I
speak
it
to
your
shame
:
And
vers.
7.
There
is
utterly
a
fault
amongst
you
.
Thus
you
see
that
in
matters
of
Justice
between
man
and
man
,
there
were
great
offences
.
Only
by
the
way
,
let
none
gather
from
these
expressions
of
Paul
,
that
it
is
unlawfull
to
go
to
Law
,
or
appeal
to
the
Civil
Magistrate
to
know
his
due
right
,
when
that
is
detained
from
him
.
For
that
is
many
times
so
farre
from
being
a
sinne
,
that
it
's
a
duty
;
it
would
be
a
sinne
not
to
pursue
it
:
as
you
see
Paul
pleaded
his
right
,
and
would
not
go
out
of
prison
,
when
they
had
done
it
against
Law
,
till
the
Magistrates
came
to
intreat
him
,
provided
that
there
be
those
qualifications
,
which
Paul
insinuateth
.
-
1.
That
this
impleading
be
not
before
Heathens
and
Pagans
,
who
hate
the
-
2.
That
we
have
such
Meeknesse
of
spirit
as
willingly
to
suffer
wrong
,
did
not
the
Gospel
of
Christ
,
or
the
Law
of
the
Land
,
or
the
good
of
others
require
it
of
us
.
And
Lastly
,
That
we
be
willing
to
referre
all
our
controversies
to
any
just
and
wise
arbitratours
.
If
these
things
be
premised
,
and
yet
unreasonable
and
absurd
men
will
make
a
spoil
,
and
a
scoff
of
men
,
then
both
Religion
,
and
Justice
calls
them
to
defend
themselves
,
and
it
would
be
a
sin
to
neglect
it
.
In
the
second
place
,
for
Sobriety
,
which
is
the
expression
of
such
graces
as
belong
to
our selves
,
viz.
Temperance
and
Chastity
.
How
grosly
did
the
Corinthians
offend
here
?
There
were
some
that
had
repented
of
their
fornication
and
uncleanness
;
and
for
drunkenness
,
some
did
presume
to
come
to
the
Lords
Table
,
not
freed
from
it
.
Thus
you
see
many
of
them
were
rather
beasts
than
a
Church
.
Lastly
,
For
Godlinesse
or
Religion
,
there
were
also
sad
disorders
about
that
.
There
were
some
that
denied
the
Resurrection
,
that
said
,
Let
us
eat
and
drink
,
for
to
morrow
we
shall
die
;
these
were
Atheists
.
And
certainly
had
this
been
the
Assertion
of
the
whole
Church
,
and
not
some
few
only
amongst
them
,
if
it
had
been
their
Catholick
and
Universal
Doctrine
,
maintained
by
all
,
they
had
ceased
to
be
a
Church
,
they
had
degenerated
into
meer
Atheism
;
but
it
was
some
only
that
were
thus
infected
.
Again
,
Another
offence
in
Religion
was
,
their
great
Church-divisions
,
some
exalting
Paul
,
some
Apollo
;
insomuch
that
in
stead
of
edifying
and
building
up
one
another
;
they
were
divided
into
as
many
Sects
almost
,
as
they
had
Teachers
.
And
then
lastly
,
There
was
horrible
confusion
and
ungodliness
in
respect
of
Church-order
.
All
godly
Discipline
was
laid
aside
,
the
administration
of
the
Sacraments
was
promiscuous
,
come
who
would
come
,
though
in
their
unworthiness
,
they
might
receive
it
.
And
although
Gods
judgment
was
upon
them
,
either
the
Plague
,
or
some
general
disease
,
and
that
because
no
better
order
was
about
the
Sacrament
,
yet
for
all
that
they
did
not
judge
or
condemn
themselves
.
Thus
this
Church
was
like
a
very
Chaos
,
and
yet
a
Church
still
.
SERM.
XVII
.
A
further
Discovery
of
the
truth
of
this
Assertion
,
that
a
Church
may
be
a
true
Church
,
though
much
defiled
both
in
Doctrine
and
Manners
.
2
COR.
1.
1.
To
the
Church
of
God
,
which
is
at
Corinth
,
&c.
THis
Church
of
Corinth
is
dignified
(
as
you
heard
)
with
this
glorious
Title
of
the
Church
of
God
,
notwithstanding
those
manifest
and
notorious
depravations
that
were
amongst
them
,
and
that
of
all
sorts
.
This
truth
we
entred
upon
,
and
before
we
give
you
some
demonstrations
to
evidence
it
,
it
is
good
to
take
notice
of
some
observable
particulars
,
which
tend
to
the
clearing
of
it
.
Only
this
must
be
premised
,
that
whereas
a
Church
may
be
denied
to
be
so
,
either
from
its
constitution
,
or
from
its
conversation
.
We
are
speaking
of
the
later
way
,
and
so
consider
,
First
,
That
the
soundness
and
purity
of
Churches
doth
admit
of
degrees
:
That
Gods
Church
.
Again
,
seeing
that
there
are
gradual
differences
of
soundness
and
purity
in
Churches
,
this
should
also
make
every
Church
take
heed
of
appropriating
the
glorious
name
of
a
Church
,
or
Saints
,
or
Christians
to
themselves
only
,
as
if
none
were
Saints
or
Christians
,
but
what
are
members
of
their
Society
.
This
is
and
hath
been
a
most
uncharitable
proud
disposition
of
some
Churches
.
The
Popish
Church
saith
,
There
is
no
sanctity
or
holiness
,
but
with
them
.
Inter
Catholicos
(
saith
Bellarmine
)
multi
quidem
sunt
mali
,
sed
inter
haereticos
ne
uniu
quidem
est
bonus
.
What
a
censorious
condemnation
is
this
?
Not
one
good
Protestant
(
whom
they
call
Hereticks
)
not
in
all
our
Churches
.
Thus
they
only
appropriate
the
name
of
Church
and
sanctity
to
themselves
.
So
the
Donatists
did
of
old
,
they
inclosed
the
Church
only
amongst
themselves
;
they
called
none
Christians
but
themselves
:
To
become
a
Donatist
was
to
become
a
Christian
with
them
.
So
that
we
see
,
it
's
very
hard
for
Churches
not
to
admire
their
own
wayes
and
constitutions
,
thinking
that
none
are
Churches
but
themselves
;
there
may
be
pharisaical
Churches
,
that
may
condemn
other
Churches
as
Publicans
,
as
well
as
it
is
so
in
persons
;
whereas
it
is
good
to
observe
,
that
the
Scripture
doth
describe
Christians
by
such
names
as
do
not
at
all
relate
,
or
distinguish
by
any
Government
,
or
external
constitution
,
to
be
a
believer
,
to
be
a
Saint
,
to
be
a
Christian
.
These
titles
denote
either
some
inward
qualification
or
external
profession
,
but
do
not
at
all
insinuate
,
what
kinds
of
order
or
way
they
are
in
;
yet
this
is
not
so
to
be
understood
,
as
if
Christs
order
and
way
,
his
Government
and
Discipline
were
an
indifferent
or
arbitrary
thing
;
only
it
is
to
shew
,
that
we
are
not
to
monopolize
godliness
amongst
our selves
,
meerly
because
of
a
Church-constitution
,
although
we
are
not
to
receive
any
form
or
spiritual
order
in
our
Churches
,
but
of
Christs
appointment
.
There
is
a
great
difference
and
latitude
in
the
soundness
and
purity
of
Churches
.
Secondly
,
When
we
speak
of
a
Church
being
Gods
true
Church
,
though
greatly
corrupted
,
we
must
take
heed
of
two
extreams
,
the
first
of
those
,
who
therefore
would
have
no
Reformation
,
though
there
be
never
so
many
disorders
,
but
say
,
It
's
wisdome
and
prudence
to
let
all
things
be
,
as
they
have
been
,
for
it
may
be
Gods
Church
,
though
there
be
divers
abuses
.
Take
heed
of
such
carnal
indulgence
as
this
,
because
it
's
the
Church
of
God
,
therefore
make
no
more
stirre
,
let
errours
and
prophaneness
alone
,
let
disorders
continue
;
and
this
many
times
is
palliated
with
fair
specious
pretences
,
that
such
indeavours
to
reform
,
will
breed
great
discontents
and
divisions
,
in
stead
of
having
a
pure
Church
,
it
may
be
made
no
Church
at
all
,
especially
this
is
the
more
difficulty
obtained
,
if
it
be
a
Reformation
in
worship
and
manners
;
for
we
are
more
willing
to
sit
down
under
an
Orthodox
Church
,
then
a
pure
Church
.
We
can
more
easily
endure
to
have
sound
Doctrine
established
,
then
pure
and
holy
Order
,
because
this
doth
so
directly
contradict
our
lusts
,
and
pleasures
.
Hence
Malachy
prophesieth
of
Christs
repurgation
of
his
Church
,
as
a
very
dreadfull
time
,
even
like
the
day
of
judgement
,
Mal.
3.
2
,
4.
Christ
is
there
said
to
sit
as
a
refiner
,
and
as
a
purger
to
take
away
dro●
,
but
who
shall
abide
the
day
of
his
coming
?
Christs
coming
being
thus
like
the
Refiners
fire
,
and
the
Fullers
sope
,
was
as
terrible
as
the
day
of
judgment
to
them
,
Who
may
abide
it
(
saith
he
?
)
You
see
then
orthodoxy
is
sooner
received
than
godly
and
holy
order
;
but
we
are
to
know
,
that
though
we
have
many
things
to
glory
in
,
that
we
are
a
true
Church
,
that
we
have
excellent
preaching
,
and
many
learned
Officers
in
it
,
yet
if
there
be
not
an
endeavour
to
take
away
all
offences
and
scandals
,
there
is
great
matter
of
humiliation
.
The
Apostle
speaketh
notably
in
this
matter
to
the
Corinthians
,
1
Cor.
5.
6.
Your
glorying
is
not
good
,
&c.
The
Corinthians
they
gloried
and
boasted
in
many
things
,
but
as
long
as
they
did
not
cast
out
the
old
leaven
,
or
the
wicked
man
,
but
this
leaven
was
in
danger
to
leaven
the
whole
lump
,
therefore
he
telleth
them
,
Their
glorying
was
not
good
,
there
was
greater
cause
to
be
deeply
humbled
,
because
of
such
disorders
amongst
them
.
Let
us
not
then
,
though
we
can
and
may
prove
our
Church
to
be
the
Church
of
God
,
therefore
sit
down
and
take
our
rest
,
as
if
therefore
reformation
of
corruptions
were
needless
:
No
the
Apostle
doth
farre
otherwise
to
this
Church
of
Corinth
,
though
he
call
it
the
Church
of
God
,
yet
his
Epistle
is
full
of
sharp
reproof
to
them
;
he
is
very
zealous
and
lively
in
putting
of
them
upon
this
,
that
they
became
a
new
lump
,
that
they
be
made
as
it
were
a
new
Church
,
and
a
new
Congregation
.
Farre
be
it
therefore
from
us
to
excuse
or
connive
at
our
publick
impieties
,
because
Corinth
,
though
so
polluted
is
a
Church
:
No
,
we
are
to
tremble
and
humble
our selves
under
such
disorders
,
they
are
great
provocations
of
Gods
anger
.
You
see
God
did
begin
to
judge
and
chasten
this
Church
of
Corinth
;
God
takes
notice
,
and
is
very
angry
with
all
these
disorders
,
and
great
neglect
.
Therefore
if
you
observe
those
Epistles
of
Christ
from
Heaven
,
to
the
seven
Churches
of
Asia
,
where
their
works
were
not
perfect
,
where
there
were
any
decayes
;
yea
,
if
Christ
had
any
thing
against
them
,
though
there
were
other
things
commendable
,
yet
he
will
take
notice
and
rebuke
them
therein
;
yea
,
to
some
he
threatens
to
take
away
their
Candlesticks
,
that
is
,
their
Ordinances
,
and
to
unchurch
them
.
Oh
then
,
let
us
humble
our selves
under
Gods
hand
for
all
our
Church-sins
,
all
our
Assembly-iniquities
,
lest
the
wrath
of
God
break
out
upon
us
!
The
second
extream
we
are
to
take
heed
of
,
is
,
That
because
of
the
corruptions
that
are
in
a
Church
,
we
are
not
so
farre
transported
with
misguided
zeal
,
as
to
take
no
notice
of
the
truth
of
a
Church
.
Some
are
apt
so
to
attend
to
a
true
Church
,
that
they
never
matter
the
corruptions
of
it
.
Others
again
,
they
do
so
eye
the
corruptions
,
that
they
never
regard
the
truth
of
it
:
but
it
is
good
to
avoid
both
these
extreams
;
Whence
cometh
that
impatiency
in
us
to
bear
any
evil
in
a
Church
?
Whence
is
it
that
we
uncharitably
rend
from
it
?
Is
it
not
because
we
do
not
consider
it
may
be
a
true
Church
,
and
salvation
is
there
to
be
had
,
yea
conversion
and
regeneration
,
though
there
be
many
things
to
be
reformed
?
There
is
no
Church
so
pure
,
but
that
there
are
some
imperfections
in
it
;
no
Church
so
reformed
,
but
in
some
things
it
needeth
a
reformation
.
Thou
mayest
go
from
Church
to
Church
,
and
be
like
Noah's
Dove
,
not
know
where
to
set
thy
feet
:
if
thou
look
for
absolute
perfection
in
any
Church
whether
thou
goest
.
As
there
is
no
constitution
of
the
body
,
which
hath
an
exact
temperament
ad
pondus
,
but
some
humour
or
other
doth
predominate
;
so
there
is
no
Church
that
is
of
such
a
perfect
frame
,
but
it
hath
its
several
grievances
,
and
though
it
may
be
freed
from
those
evils
they
separated
from
,
yet
they
may
be
assaulted
with
others
that
are
as
destructive
of
a
Church
in
a
contrary
way
,
though
freed
from
tyranny
,
yet
not
from
divisions
,
and
daily
subdivisions
amongst
themselves
.
So
that
in
these
things
we
are
diligently
to
make
the
Scripture
our
Rule
.
Thirdly
,
Though
that
Church
be
a
true
Church
where
we
live
,
yet
if
many
corruptions
do
abound
therein
,
we
must
take
heed
,
That
we
do
not
pollute
our selves
thereby
,
or
become
partakers
of
any
sinne
indulged
amongst
them
.
As
we
may
not
sinfully
separate
upon
this
ground
,
because
they
are
no
Church
,
so
neither
may
we
continue
so
,
as
to
pollute
and
defile
our selves
with
any
known
sin
.
The
Apostles
exhortation
to
the
Corinthians
under
these
manifold
pollutions
,
is
,
that
every
one
in
their
proper
place
,
should
endeavour
their
new
moulding
.
So
that
under
Church-pollutions
,
thou
art
to
consider
,
what
God
cals
thee
to
do
,
to
rebuke
,
exhort
,
admonish
;
and
if
this
will
not
do
,
to
complain
to
Church-Officers
,
who
are
to
guide
and
watch
over
the
flock
;
and
if
yet
this
will
not
do
,
then
to
be
the
more
earnest
with
God
in
prayer
,
to
bring
about
Reformation
notwithstanding
all
the
gainsayings
of
wicked
men
:
To
mourn
and
sigh
unto
God
,
as
a
Lot
in
Sodom
,
vexing
thy
righteous
soul
continually
;
as
a
lamenting
Jeremiah
among
the
apostatizing
Israelites
.
And
certainly
God
doth
in
a
special
manner
take
notice
of
such
,
who
do
mourn
for
those
abominations
,
that
they
cannot
remove
or
take
away
,
Ezek.
9.
4.
when
thou
canst
appeal
to
God
,
saying
,
O
Lord
,
these
corruptions
,
these
disorders
,
they
grieve
me
to
the
very
heart
!
I
cry
out
daily
,
Wo
be
unto
me
,
because
I
dwell
with
men
of
polluted
lips
.
This
will
much
ingage
God
to
thee
.
Likewise
we
read
,
Revel.
3.
4.
in
what
a
special
manner
God
takes
notice
of
a
few
names
in
Sardis
,
which
had
not
defiled
their
garments
.
To
be
therefore
in
the
midst
of
a
defiled
Church
,
and
yet
to
keep
thy self
unspotted
,
this
is
admirable
;
as
they
record
of
the
river
Alpheus
,
which
though
it
runne
into
the
Sea
,
yet
it
keeps
its
own
natural
sweetness
;
though
we
have
communion
with
the
Church
in
those
things
,
that
are
commanded
by
God
,
yet
we
are
not
to
partake
with
them
in
any
evil
way
:
as
those
seven
thousand
in
Eli●ah's
time
,
though
they
did
not
depart
from
the
Church
of
Israel
,
yet
they
would
not
bow
their
knee
to
Baul
.
In
the
next
place
,
Let
us
demonstrate
this
,
that
a
Church
may
be
Gods
Church
,
First
,
It
may
be
seen
from
the
induction
of
several
Churches
;
as
for
example
,
the
Church
of
the
Jews
,
they
were
Gods
people
,
and
God
did
own
them
as
his
;
yet
,
as
appeareth
by
the
Prophets
complaints
and
daily
reproofs
,
they
were
full
of
Idolatries
and
all
moral
impieties
;
and
for
all
this
,
there
were
many
repentings
and
turnings
in
Gods
bowels
,
to
speak
after
the
manner
of
men
,
before
he
would
call
them
Lo-ammi
,
a
people
no
more
to
him
.
But
you
may
say
,
That
was
in
the
Old
Testament
,
when
the
Spirit
of
God
was
not
poured
out
so
effectually
.
Consider
then
besides
,
this
Church
of
Corinth
,
the
Churches
of
Galatia
;
were
not
they
farre
infected
with
doctrinal
pollutions
and
vicious
lusts
of
the
flesh
?
That
the
Apostle
mentioneth
not
any
where
,
such
zeal
and
sharpness
as
he
doth
to
them
,
threatning
them
with
Apostasie
from
Christ
,
and
that
having
begun
in
the
Spirit
,
they
would
end
in
the
flesh
.
We
might
instance
also
in
several
other
Churches
:
But
as
the
Father
said
elegantly
,
We
need
not
drink
up
the
whole
Sea
,
to
know
whether
the
water
be
saltish
;
a
drop
or
two
will
suffice
.
Secondly
,
This
may
be
demonstrated
from
the
relation
and
comparison
,
the
Church
is
adorned
with
,
in
reference
to
Christ
.
It
's
often
compared
to
Christs
wife
;
now
the
wife
continueth
a
true
wife
,
and
is
not
to
be
deserted
,
unless
for
Adultery
,
which
breaketh
the
conjugal
knot
;
otherwise
though
she
have
many
sad
infirmities
,
which
may
make
the
relation
bitter
and
uncomfortable
,
yet
it
doth
not
unwise
her
.
The
Church
is
also
Christs
body
;
now
a
body
is
not
forsaken
by
the
soul
,
though
it
be
a
sore
body
,
a
leprous
body
;
a
leper
is
a
man
,
though
a
leper
:
It
's
Christs
●arden
;
now
this
may
have
many
weeds
in
it
,
and
many
things
defile
it
,
yet
it
is
not
presently
made
a
waste
wilderness
.
Thus
it
is
with
the
Church
of
God
,
she
may
have
many
failings
in
Doctrine
and
manners
,
yet
not
be
quite
unchurched
.
Thirdly
,
From
a
godly
man
.
A
true
child
of
God
may
have
sad
falls
,
as
we
see
in
Peter
and
David
,
yet
for
all
this
not
be
quite
excluded
out
of
the
Covenant
of
grace
;
they
did
not
lose
their
sonship
,
even
in
those
sad
transgressions
,
and
will
God
be
more
severe
to
a
whole
Church
than
to
one
person
?
Use
of
Instruction
,
what
a
deal
of
prudence
and
wisdome
is
required
in
every
godly
man
under
Church-pollutions
?
To
know
what
to
do
,
to
understand
how
to
deport
himself
;
for
this
he
must
be
guided
by
the
Word
,
and
the
advise
of
those
that
are
faithfull
,
on
the
one
hand
,
not
to
be
stupid
or
careless
,
much
less
complying
and
communicating
with
the
Church
defilements
;
and
on
the
other
side
,
not
to
be
so
transported
with
misguided
zeal
and
impatiency
against
evil
,
as
there
by
to
rend
the
Church
causlesly
,
and
to
sin
our selves
,
because
others
sin
.
SERM
,
XVIII
.
The
Preheminence
of
the
Church
of
God
above
all
Civil
Societies
.
As
likewise
concerning
Paul's
writing
this
second
Epistle
to
the
Corinthians
;
how
hard
a
thing
it
is
for
Churches
to
keep
within
their
proper
bounds
;
and
what
great
care
Ministers
ought
to
have
,
to
use
all
means
lawfull
to
promote
the
Churches
,
which
they
have
relation
to
.
2
COR.
1.
1.
To
the
Church
of
God
,
which
is
at
Corinth
.
THis
clause
hath
been
fruitfull
for
much
spiritual
and
edifying
matter
,
I
shall
conclude
it
at
this
time
.
There
are
three
things
more
,
which
are
to
be
deduced
from
this
subject
.
And
First
,
Whereas
you
see
,
that
the
Epistle
is
not
directed
to
the
Magi●●●
or
Civil
Governours
of
the
City
;
neither
is
the
least
notice
taken
of
their
wealth
o●
external
pomp
.
We
may
observe
,
That
the
Church
of
God
,
as
it
is
a
Church
,
doth
farre
surpass
all
Civil
Societies
,
and
temporal
Dignities
.
The
Apostle
owneth
nothing
in
this
famous
City
,
but
their
faith
,
their
profession
of
Christ
,
and
subjection
to
him
.
A
Church
is
a
supernatural
Society
,
for
supernatural
and
spiritual
ends
,
where
God
is
in
a
more
special
manner
present
;
and
therefore
though
the
civil
Magistrate
be
also
of
God
,
and
civil
Societies
they
are
of
him
,
yet
not
in
that
peculiar
relation
as
a
Church
is
.
Thus
the
Psalmist
saith
,
Psal.
87.
2.
The
Lord
loveth
the
〈◊〉
of
Sion
,
more
than
all
the
dwellings
of
Jerusalem
,
that
is
,
the
Assemblies
of
his
people
met
together
in
holy
Ordinances
,
above
all
other
their
civil
meetings
,
though
never
so
pompou●
and
magnificent
.
Therefore
it
's
good
to
consider
,
that
in
all
the
inscriptions
which
the
Apostle
〈◊〉
to
any
Churches
,
he
doth
not
at
all
speak
of
any
civil
or
temporal
Dignities
,
that
the
places
where
the
Churches
were
,
had
but
only
●…on
of
their
spiritual
titles
,
as
a
Church
,
Saints
,
Believers
,
Beloved
of
God
.
And
certainly
,
if
we
do
truly
consider
things
,
these
Titles
do
as
farre
trans●●nd
all
civil
glory
,
as
the
Heavens
do
the
Earth
.
The
Apostle
writing
to
the
〈◊〉
in
all
that
Epistle
takes
no
notice
of
the
glory
of
that
City
,
which
was
the
Orbis
Domina
,
and
which
they
usually
called
aeterna
Urbs
;
he
mentioneth
their
faith
,
which
was
known
to
the
whole
world
,
Rom.
1.
8.
not
the
Roman
and
warlike
power
whereby
they
were
so
terrible
to
all
Nations
.
It
is
good
to
consider
this
;
for
how
few
Churches
do
esteem
of
,
or
judge
themselves
by
their
Church
consideration
,
but
by
their
civil
respects
?
As
they
are
such
a
City
,
such
a
Corporation
,
glorying
in
their
Liberties
and
Charters
;
whereas
the
consideration
of
themselves
as
a
Church
,
should
far
more
possess
their
hearts
.
Briefly
to
understand
this
,
consider
First
,
That
the
Church
and
Commonwealth
,
or
any
civil
Society
,
are
two
distinct
things
;
the
Church
is
one
thing
,
and
the
State
another
thing
.
In
the
times
of
Heathen
Magistrates
,
and
while
there
was
outward
persecution
,
by
the
civil
Powers
which
then
ruled
,
it
's
plain
;
for
the
City
of
Rome
,
and
the
Church
of
Rome
in
Paul's
time
were
wholly
different
.
So
at
Corinth
,
the
civil
Magistracy
of
the
Town
did
not
seem
to
be
Christians
,
the
Corporation
of
the
Town
was
not
(
as
I
may
say
)
made
a
Church
.
The
Christian
Religion
was
not
at
this
time
established
in
Corinth
by
the
City-Laws
and
Government
;
only
many
in
Corinth
were
become
believers
.
So
that
it
's
plain
,
The
same
Corinthians
,
as
they
were
a
Church
,
lived
by
other
Laws
,
and
by
different
principles
,
then
as
members
of
the
City
of
Corinth
.
As
he
was
a
Citizen
,
so
he
met
in
their
civil
Judicatories
,
so
he
acted
according
to
the
Laws
of
the
City
(
provided
nothing
was
against
Gods
command
)
but
as
a
member
of
the
Church
there
,
so
they
meet
with
others
in
spiritual
communion
,
for
holy
and
spiritual
ends
.
Thus
it
is
in
a
State
,
while
they
are
generally
Heathenish
.
But
some
have
doubted
,
Whether
if
a
Commonwealth
become
Christian
,
then
there
is
any
difference
there
between
the
Church
and
such
a
Christian
State
?
Whether
then
they
are
not
all
one
?
But
certainly
by
the
first
Institution
,
and
plantation
of
Churches
,
by
Christ
and
the
Apostles
,
Churches
were
founded
and
imbodied
;
their
Officers
,
imploiment
,
and
the
end
of
their
Society
appointed
,
without
any
relation
to
the
civil
State
and
Government
where
they
lived
.
And
therefore
a
Christian
State
,
doth
not
civilly
govern
,
nor
bear
the
Sword
,
punishing
with
death
;
neither
are
there
supream
Governours
,
Lords
or
Noblemen
in
it
,
as
a
Church
;
for
then
these
should
be
Church-officers
,
and
instituted
by
Christ
;
a
Justice
of
Peace
is
not
of
Christ
,
as
a
Pastor
in
the
Church
.
Neither
on
the
other
side
are
the
preaching
of
the
Word
,
the
administration
of
Sacraments
,
the
exercising
of
Church-censures
,
the
effects
of
a
Christian
State
,
but
as
a
Church
.
So
that
it
's
necessary
by
Scripture
to
acknowledge
these
two
,
a
Church
,
and
the
State
,
as
two
distinct
Societies
,
though
the
same
men
may
be
members
of
the
same
.
Secondly
,
It
's
a
most
blessed
thing
,
when
the
civil
State
and
Church
are
happily
united
together
,
so
that
both
in
their
several
stations
do
promote
the
Kingdom
of
Christ
.
There
are
extremities
on
both
sides
,
some
exclude
all
civil
Government
from
the
matters
of
the
Church
or
Religion
;
as
if
the
Magistrate
,
and
the
civil
power
had
nothing
to
do
to
appoint
any
thing
in
reference
to
these
spiritual
matters
,
which
if
so
,
then
Kings
and
Queens
could
not
be
nursing
Fathers
and
Mothers
in
the
Church
;
Then
the
Magistrate
should
not
be
the
Custos
utriusque
tabulae
;
then
holy
Magistrates
should
sinne
in
reforming
abuses
and
corruptions
which
are
crept
into
the
Church
of
God
,
which
yet
Hezekiah
and
Josiah
did
;
and
so
likewise
Constantine
did
,
to
his
great
praise
,
saying
to
the
Officers
of
the
Church
,
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
had
an
external
Episcopacie
and
Superintendency
.
Then
in
the
second
place
,
there
is
another
extream
errour
,
which
is
to
confound
the
State
and
the
Church
,
as
if
Christ
had
appointed
no
distinct
Officers
or
work
,
but
that
any
man
authorized
by
a
commission
from
the
civil
power
,
was
hereby
inabled
to
do
any
Office
in
the
Church
,
and
that
Christ
had
not
set
Pastors
or
Teachers
in
his
Church
,
but
civil
Governours
.
Now
how
blessed
and
happy
hath
it
been
,
when
these
Societies
have
been
friendly
complying
,
and
furthering
one
another
.
The
Commonwealth
helping
and
furthering
,
defending
and
protecting
the
Church
:
The
Church
also
performing
all
Church-Ordinances
,
in
such
a
manner
,
that
God
may
bless
that
state
,
and
make
it
to
be
as
Obed-Edoms
house
,
while
he
entertained
the
Ark
,
Quamdiu
respublicae
manent
hospitia
Ecclesiae
tamdiu
suns
duraturae
.
Hence
in
the
third
place
,
The
Devil
and
his
instruments
have
alwayes
laboured
the
ruine
of
godliness
,
by
making
divisions
,
and
using
several
stratagems
to
overthrow
the
harmonious
Unity
that
ought
to
be
in
the
Church
of
God
,
and
civil
State
.
In
Popery
,
we
see
abominable
mischief
came
to
Religion
by
the
usurping
of
the
name
of
the
Church
;
for
they
excluded
the
Magistrates
and
supream
Governours
,
from
any
Government
therein
,
and
at
last
pleading
exemption
from
all
Obedience
and
Subjection
to
the
chief
powers
,
though
so
expresly
contrary
to
Paul
,
Rom.
13.
Thus
they
make
a
few
only
,
yea
but
one
,
the
Pope
at
last
,
to
be
the
Church
,
and
then
attribute
to
him
a
power
to
dispose
of
Kingdoms
and
States
,
where
and
to
whom
he
pleaseth
,
directly
and
immediately
,
say
some
;
and
those
who
do
most
mince
it
say
,
indirectè
,
and
in
ordine
ad
spiritualia
.
On
the
other
side
,
sometimes
the
civil
State
hath
been
jealous
,
yea
and
violently
perscuting
the
Church
of
God
,
as
if
that
of
Julian
were
true
,
A
Church
and
a
civil
Society
could
not
stand
together
;
as
if
Christ
had
commanded
such
things
of
his
Church
,
that
were
inconsistent
with
,
and
would
utterly
overthrow
all
civil
Government
.
Thus
Pilate
,
he
was
jealous
,
because
he
heard
of
Christs
Kingdom
;
and
although
it
be
known
that
his
Kingdom
is
not
of
this
world
,
that
Church
power
is
wholly
spiritual
in
order
to
mens
souls
,
yet
how
often
are
the
Governours
suspicious
about
it
?
But
these
particulars
are
of
large
consideration
,
and
handled
by
learned
Authours
.
I
come
therefore
to
shew
,
That
a
peoples
consideration
of
themselves
as
a
Church
,
should
be
preferred
above
all
their
civil
Glory
and
Dignity
.
It
ought
to
be
more
(
as
one
Emperour
said
)
to
be
a
Member
of
the
Church
,
then
an
Emperour
of
the
whole
world
.
The
Church
of
Rome
in
Pauls
time
,
while
pure
in
the
faith
,
was
more
admirable
,
then
the
City
of
Rome
,
which
was
Queen
over
the
whole
world
.
The
Grounds
why
we
are
to
give
this
preheminence
to
a
Church-consideration
,
First
,
Because
a
Church-constitution
is
supernatural
,
all
is
of
God
in
a
more
special
manner
,
then
in
civil
Societies
.
For
although
all
civil
Powers
be
of
God
,
and
the
making
of
civil
Societies
,
of
making
Nations
and
Kingdoms
be
in
an
extraordinary
manner
attributed
to
him
in
the
Scripture
,
yet
still
this
is
in
the
course
of
Nature
,
but
a
Church
is
planted
by
the
grace
of
God
,
and
it
's
above
the
work
of
Nature
,
either
ordinary
or
extraordinary
,
to
be
made
such
a
Society
.
Secondly
,
As
we
are
a
Church
,
we
have
the
nearest
relation
and
reference
to
God
;
not
as
a
City
,
or
a
Corporation
are
,
but
as
a
Church
are
we
his
House
,
his
Body
,
his
Vinyard
.
Neither
can
we
expect
such
presence
of
God
in
our
civil
Assemblies
and
Judicatories
,
as
in
Church-meetings
.
The
power
and
grace
of
God
is
in
a
more
powerfull
and
special
manner
discovering
it self
there
.
Thirdly
,
Hereby
we
have
greater
Titles
,
and
more
noble
Dignity
;
Although
it
's
true
in
the
account
of
the
world
,
nothing
is
more
contemptible
.
The
Church
is
called
the
Kingdom
of
God
;
we
are
hereby
the
children
of
God
;
the
Covenant
of
Grace
is
made
with
us
.
So
that
all
who
are
not
of
the
Church
,
be
they
never
such
glorious
,
victorious
,
and
wise
Nations
,
yet
they
are
without
God
,
and
they
are
under
the
Kingdom
of
Satan
,
whereas
Gods
Church
is
the
Object
of
his
love
,
there
he
is
said
to
delight
to
dwell
.
Use
of
Instruction
to
Believers
,
who
are
the
Church
of
God
,
to
consider
that
title
and
relation
they
are
in
as
such
.
Though
great
,
though
rich
,
though
honourable
,
yet
let
it
not
be
accounted
equal
to
the
being
one
of
Gods
Church
.
If
the
Devil
should
shew
thee
the
glory
of
all
the
world
,
promising
to
bestow
it
on
thee
,
upon
condition
thou
renouncest
thy
Church
interest
,
and
Church
membership
,
with
great
indignation
refuse
it
.
What
high
esteem
was
put
upon
the
being
a
Roman
Citizen
?
Paul
stood
upon
his
Roman
freedom
in
a
particular
case
;
but
this
is
nothing
to
be
of
that
free
City
,
which
is
Jerusalem
from
above
,
even
in
this
Earth
.
By
meditating
on
this
,
thou
wilt
be
more
thankfull
to
God
,
that
he
hath
made
thee
one
of
his
Church
,
than
if
he
had
given
all
the
Turkish
Empire
to
thee
,
for
that
is
but
as
Luther
said
,
Mica
cani
,
a
crum
to
the
dog
,
in
respect
of
the
childrens
bread
.
Again
,
The
consideration
of
a
Church-priviledge
and
interest
,
will
make
thee
most
to
attend
to
that
,
in
disposing
and
setling
thy self
,
when
at
liberty
.
Lastly
,
This
will
take
off
all
those
general
thoughts
,
which
do
almost
reign
every
where
,
to
consider
of
men
by
their
Cities
and
Townes
,
not
by
their
Churches
;
It
's
the
Town
at
such
a
place
,
the
Corporation
at
such
a
place
,
but
no
attending
to
that
place
,
as
it
is
a
Church
of
God
.
Hence
it
is
that
we
are
wholly
drowned
in
the
thoughts
of
our selves
,
as
a
Town
,
as
a
Parish
in
civil
respects
,
but
never
considering
the
relation
of
a
Church
,
and
what
duties
we
are
obliged
unto
thereby
.
The
two
other
Observations
are
to
be
dispatched
in
a
little
room
,
as
To
comfort
him
,
lest
he
be
swallowed
up
with
too
much
sorrow
.
It
's
true
,
there
were
other
reasons
,
why
he
wrote
this
second
Epistle
,
but
this
is
one
amongst
the
rest
.
From
whence
we
might
observe
,
That
it
's
very
hard
for
the
Churches
of
God
to
keep
within
their
proper
bounds
about
Church-administrations
.
Nothing
is
more
ordinary
,
than
to
fall
from
one
extream
to
another
.
These
Corinthians
that
were
so
negligent
in
good
order
,
that
many
pollutions
were
suffered
amongst
them
;
insomuch
that
Gods
judgements
had
surprized
them
for
their
default
herein
.
Now
when
awakened
to
do
their
duty
,
they
are
ready
to
overdo
,
and
from
too
much
remisness
,
to
fall
into
too
much
severity
.
Thus
in
many
other
things
we
might
instance
,
how
the
Churches
of
God
have
fallen
from
one
extremity
to
another
;
but
this
subject
,
especially
as
it
relateth
to
Church-Discipline
will
be
more
sutably
treated
of
in
Chap.
2.
I
therefore
briefly
raise
a
third
Observation
,
and
that
is
from
the
Apostles
care
,
and
zeal
to
build
up
the
Church
of
God
.
For
whereas
he
could
not
come
to
the
Corinthians
as
yet
,
lest
any
Church-corruption
or
disorders
should
arise
thereby
,
he
endeavours
by
writing
to
do
that
in
his
absence
,
which
he
would
not
do
by
his
presence
.
From
whence
we
may
gather
,
That
it
's
the
Ministers
duty
,
not
only
by
personal
preaching
,
but
by
all
other
lawfull
wayes
to
promote
that
Church
,
he
hath
any
relation
unto
.
When
Paul
cannot
preach
,
he
will
write
.
This
zeal
in
Paul
drew
out
those
many
Epistles
,
that
now
we
have
recorded
in
Scripture
.
Our
Apostle
speaketh
notably
to
this
,
1
Thess.
2.
17
,
18.
and
Chap.
3.
1.
where
he
sheweth
his
cordial
affections
towards
that
people
,
with
what
violence
he
was
kept
from
them
;
and
because
Satan
hindered
him
,
he
saith
,
He
could
no
longer
forbear
,
but
would
be
left
at
Athens
alone
,
without
any
comfort
or
solace
,
rather
than
not
to
send
to
them
,
that
so
they
might
not
be
moved
from
the
Gospel
.
Thus
at
other
times
we
see
this
glorious
Apostle
,
when
present
,
yet
not
contented
with
his
publick
preaching
,
did
from
house
to
house
,
as
occasion
served
with
tears
,
beseech
and
testifie
every
one
to
cleave
unto
the
Lord
.
From
this
example
of
Paul
,
who
though
an
Apostle
,
and
so
not
bound
to
attend
on
particular
Churches
,
yet
did
by
letters
confirm
and
quicken
those
Churches
he
had
planted
.
We
see
how
great
and
grievous
a
sinne
a
voluntary
and
unnecessary
non-residence
is
,
in
those
Pastours
,
who
by
their
Office
are
bound
to
a
particular
Flock
,
and
to
watch
over
them
.
For
though
in
some
weighty
cases
for
the
good
of
the
whole
Church
they
may
be
detained
from
their
Flock
,
yet
voluntarily
and
slothfully
to
do
this
,
will
at
last
be
found
a
grievous
soul-murdering
sin
.
Use
2.
To
reprove
that
people
,
who
complain
of
too
much
preaching
,
and
too
much
ministerial
imploiment
,
thinking
it
needless
.
SERM.
XIX
.
Of
the
Name
and
Nature
of
a
Church-Saint
.
2
COR.
1.
1.
With
all
the
Saints
which
are
in
all
Achaia
.
WE
are
now
arrived
at
the
last
clause
in
this
verse
,
which
containeth
a
more
general
Description
of
those
to
whom
he
directs
this
Epistle
.
Some
Epistles
are
called
Catholick
,
because
not
inscribed
to
any
particular
Churches
or
persons
,
but
to
the
whole
Church
of
God
.
Others
are
more
particular
and
local
,
as
this
to
the
Corinthians
,
yet
we
see
it
's
not
so
inscribed
to
them
;
but
that
also
,
all
the
adjacent
Saints
are
comprehended
in
it
.
Yea
,
though
Paul
and
others
wrote
their
Epistles
to
certain
Churches
and
persons
,
yet
they
are
in
some
sense
Catholick
;
for
they
all
were
written
as
a
perpetual
Rule
to
the
whole
Church
of
God
,
in
all
ages
.
So
that
this
Epistle
doth
concern
even
the
Churches
of
God
in
other
Nations
,
as
well
as
that
of
Corinth
,
when
guilty
of
such
disorder
.
So
that
in
the
Inscription
,
which
is
more
general
than
the
former
clause
,
we
may
take
notice
,
-
1.
Of
the
Persons
to
whom
Paul
writeth
,
and
they
are
described
by
their
qualifications
,
Saints
.
-
2.
By
a
Note
of
Universality
,
All
the
Saints
.
There
is
none
so
mean
or
inconsiderable
,
but
the
Apostle
writeth
as
well
to
such
a
poor
contemptible
Saint
,
as
well
as
to
the
greatest
and
most
eminent
.
-
3.
There
is
the
place
where
,
Which
are
in
all
Achaia
.
I
shall
first
consider
the
Qualification
,
Saints
.
He
giveth
this
title
to
all
that
were
of
this
Church
;
even
as
in
the
former
Epistle
,
he
saith
,
They
were
sanctified
in
Jesus
Christ
.
Now
the
Question
is
,
How
the
Apostle
could
give
the
title
of
Saints
to
to
all
the
Corinthians
,
with
those
in
Achaia
;
for
they
both
seem
guilty
of
the
same
sins
;
and
therefore
from
this
Epistle
directed
to
them
,
when
yet
they
were
so
foully
polluted
.
Was
the
incestuous
person
,
before
he
repented
?
Were
those
unclean
persons
,
that
had
not
humbled
themselves
for
their
sins
,
and
Paul
was
afraid
he
should
find
them
such
when
he
came
?
Were
those
Saints
?
Were
such
,
who
denied
the
Resurrection
,
yea
that
had
no
knowledge
of
God
,
as
Paul
said
of
some
,
to
whose
shame
he
spake
it
,
were
these
Saints
?
To
this
Austin
of
old
answered
,
and
so
some
of
late
,
That
the
Apostle
speaks
this
generally
of
the
whole
body
,
because
some
amongst
them
were
Saints
.
The
denomination
being
from
the
most
worthy
part
.
So
that
they
conclude
of
this
as
a
Rule
to
interpret
Scripture
by
,
To
understand
that
of
some
parts
,
which
yet
is
attributed
to
to
the
whole
.
And
for
this
reason
(
they
say
)
it
is
,
That
the
Apostle
writing
to
some
Churches
,
as
to
this
of
Corinth
,
doth
sometimes
speak
of
them
,
as
if
they
were
all
godly
;
and
at
another
time
,
he
reproveth
them
so
,
as
if
they
were
all
blame-worthy
.
Thus
because
some
were
Saints
indeed
,
therefore
he
writeth
to
the
whole
Church
,
as
if
Saints
;
as
we
call
a
field
of
corn
by
that
name
,
though
there
may
be
many
weeds
and
bryars
amongst
it
.
This
hath
some
truth
,
but
yet
this
is
not
all
.
Secondly
,
It
may
be
thought
that
the
Apostle
calls
them
Saints
,
in
the
judgment
of
charity
,
because
they
did
outwardly
profess
their
faith
and
obedience
in
Christ
,
even
as
Paul
saith
of
Sylvanus
,
1
Pet.
5.
12.
A
faithfull
brother
,
as
I
suppose
;
but
a
judgement
of
charity
must
be
according
to
truth
,
and
he
knew
that
all
in
Corinth
were
not
truly
Saints
.
And
as
for
that
expression
of
Pauls
concerning
Sylvanus
;
Calvin
,
Estius
and
others
,
do
not
relate
the
phrase
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
a
faithfull
brother
,
but
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
few
things
,
or
briefly
,
as
added
for
Modesty
sake
;
and
indeed
if
it
were
related
to
Sylvanus
,
it
would
not
commend
his
fidelity
,
but
rather
give
occasion
to
doubt
of
it
.
But
if
we
attribute
it
to
Sylvanus
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
signifieth
a
firm
and
undoubted
judgment
upon
good
consideration
,
therefore
our
English
word
(
suppose
)
doth
not
so
well
answer
it
.
Therefore
in
the
third
place
,
That
distinction
of
a
Saint
by
external
profession
or
dedication
to
God
thereby
,
and
by
internal
and
spiritual
renovation
is
the
most
genuine
to
answer
this
doubt
.
Some
were
Saints
by
inward
regeneration
;
Others
were
Saints
by
external
profession
and
outward
submission
;
so
that
they
had
not
as
yet
renounced
their
Christianity
;
and
this
sense
the
Apostle
plainly
makes
,
when
he
gives
that
opposition
between
Heathens
and
Saints
,
as
1
Cor.
6.
1.
Dare
any
of
you
go
to
law
before
the
unjust
,
that
is
,
the
Heathens
,
and
not
before
Saints
?
where
Saint
is
opposed
to
an
Heathen
.
So
vers.
6.
a
brother
,
which
is
all
one
with
a
Saint
,
is
opposed
to
an
unbeliever
.
All
that
came
out
of
the
world
to
profess
Christ
,
are
called
Saints
and
believers
,
though
even
amongst
them
all
were
not
godly
.
Now
you
must
know
,
that
there
are
degrees
of
godliness
,
1.
There
is
that
which
is
supream
and
infinite
,
and
thus
God
is
holy
,
holy
,
holy
.
2.
There
is
created
boliness
,
and
that
either
perfect
,
such
as
the
humane
Nature
of
Christ
,
the
Angels
and
glorified
Saints
in
Heaven
have
,
or
else
imperfect
,
subject
to
many
imperfections
and
weaknesses
.
Hence
saith
Salmeron
,
We
dare
not
call
any
man
a
Saint
,
while
be
liveth
on
this
earth
,
till
he
be
consummated
;
but
that
is
absurd
;
for
to
be
a
Saint
is
no
more
than
to
be
holy
;
so
that
if
we
may
call
any
holy
,
we
may
also
call
them
Saints
,
as
our
Translators
do
for
the
most
part
render
the
word
.
The
Papists
indeed
they
call
only
those
that
are
canonized
Saints
,
who
are
already
in
Heaven
;
therefore
those
that
lived
in
the
Old
Testament
,
because
of
their
opinion
of
their
being
in
Limbo
Patrum
,
they
are
never
in
the
Roman
Church
called
Saints
,
they
never
say
Saint
David
,
or
Saint
Isaiah
.
Salmeron
also
observeth
from
this
title
of
Saints
given
to
all
believers
,
That
in
the
Infancy
of
the
Church
(
saith
he
)
all
were
called
Saints
,
in
the
Adolescentiâ
,
only
the
Bishops
,
and
Officers
in
the
Church
,
but
in
Senectute
,
only
those
that
are
translated
into
Heaven
.
But
we
must
conform
to
Scripture
,
not
humane
speculations
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
answering
the
Hebrew
Kodesh
;
for
the
Septuagint
seldom
translate
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
generally
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
by
some
said
to
be
as
much
as
sine
terrâ
,
without
earth
,
or
any
worldly
pollution
.
But
the
best
Grammarians
derive
it
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
reverence
and
respect
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
desire
,
because
all
holy
things
are
with
much
reverence
to
be
regarded
.
Whereas
then
to
be
holy
,
hath
a
two-fold
principal
signification
:
-
1.
To
be
dedicate
and
set
apart
to
God
.
-
2.
To
be
inherently
sanctified
;
and
both
these
applicable
in
the
Text.
We
That
all
those
who
are
of
Gods
Church
are
Saints
by
profession
and
dedication
,
and
ought
to
be
Saints
by
their
lives
and
conversations
.
Hence
Rom.
1.
7.
we
have
that
expression
,
called
Saints
,
that
is
,
either
called
to
be
Saints
,
holiness
being
the
term
to
which
of
their
vocation
;
or
Saints
by
calling
,
as
Paul
was
by
his
calling
an
Apostle
.
Both
these
tend
to
the
same
thing
,
and
all
oblige
to
holiness
.
First
,
Let
us
consider
,
how
much
this
Church-Saintship
doth
comprehend
,
1.
It
doth
imply
,
Their
being
under
the
external
dispensation
of
Gods
Covenant
of
Grace
.
All
that
are
under
the
Covenant
administration
,
are
thereby
Saints
,
and
holy
,
though
all
are
not
regenerated
.
Upon
this
account
it
is
,
that
the
children
of
one
,
or
more
believing
Parents
are
called
holy
,
1
Cor.
7.
14.
where
to
be
under
the
Covenant
is
enough
to
give
this
denomination
of
holy
.
And
hence
it
is
,
that
all
the
people
of
the
Jews
among
whom
there
were
many
prophane
and
unholy
persons
,
in
respect
of
inward
Sanctity
,
are
yet
called
all
of
them
Saints
,
because
the
Covenant-dispensation
was
towards
them
.
Psal.
77.
2.
The
Psalmist
complaineth
,
That
the
enemies
had
given
the
flesh
of
his
Saints
to
the
beasts
of
the
earth
,
where
the
Nation
of
the
Jews
,
destroyed
by
their
enemies
,
are
all
called
Saints
.
So
Psal.
89.
5
,
7.
the
assembly
of
the
Israelites
,
wherein
also
David
did
meet
to
praise
God
,
is
called
,
the
Assembly
of
the
Saints
.
Now
we
cannot
think
,
that
every
Israelite
who
came
to
sacrifice
and
serve
God
was
truly
holy
.
Yea
Psal.
50.
God
complaineth
of
such
,
Who
came
and
took
his
name
into
their
mouth
,
and
yet
hated
to
be
reformed
.
Therefore
they
are
called
Saints
,
because
they
are
all
under
the
Covenant
of
Grace
.
2.
Church-Saintship
consists
in
a
dedication
,
and
consecrating
our selves
unto
God
.
For
our
Baptism
is
the
initial
Sacrament
,
and
by
it
we
are
externally
sanctified
and
set
apart
to
God
from
the
Devil
,
sinne
and
the
world
.
For
as
in
the
Old
Testament
,
there
were
by
certain
ceremonial
Rites
,
dedicating
of
persons
and
things
to
God
,
which
thereby
had
a
relative
holiness
,
and
so
were
called
holy
,
because
dedicated
;
Thus
though
with
some
dissimilitude
,
by
the
Sacrament
of
Baptism
,
we
are
baptized
into
the
Name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
;
which
amongst
other
things
,
signifieth
this
also
,
that
we
are
given
up
to
God
from
the
world
and
the
Devil
,
to
be
no
more
theirs
,
not
to
live
according
to
their
course
and
way
.
And
for
this
reason
it
is
that
those
who
are
not
of
the
Church
,
are
said
to
be
without
,
1
Cor.
5.
and
the
world
is
distinct
to
the
Church
,
when
therefore
of
the
Church
,
we
are
not
of
the
world
;
we
are
not
without
under
the
kingdom
of
Satan
,
but
we
are
of
the
body
of
Christ
,
of
his
house
;
and
our
Baptism
doth
sacramentally
denote
our
communion
with
Christ
.
Now
although
all
that
are
baptized
do
not
in
deed
and
in
truth
put
on
Jesus
Christ
,
yet
as
long
as
they
do
not
renounce
their
Baptism
,
so
long
by
that
there
is
an
outward
dedication
of
them
to
God
.
And
thus
that
Apostate
spoken
of
,
Heb.
10.
29.
who
never
had
true
grace
,
yet
is
said
to
be
sanctified
by
the
bloud
of
the
Covenant
,
whereof
the
Sacraments
are
seals
.
So
that
our
sacramental
relation
doth
give
an
outward
denomination
of
a
Saint
,
or
an
holy
person
,
though
if
there
be
no
inward
holiness
,
the
condemnation
of
such
will
be
farre
more
dreadfull
and
intollerable
,
than
of
the
vilest
and
worst
of
Heathens
.
3.
This
Church-Saintship
goeth
a
further
step
,
and
that
is
,
An
external
profession
of
our
faith
in
Christ
,
and
submission
unto
his
will
.
For
a
Church
being
a
visible
Society
,
there
must
be
some
external
and
visible
sign
,
whereby
we
may
demonstrate
our selves
to
be
of
the
Church
.
Hence
Rom.
10.
it
's
said
,
That
with
the
mouth
confession
is
made
to
salvation
.
There
may
be
many
secret
and
hidden
Atheists
in
the
Church
of
God
,
yet
because
they
do
externally
profess
the
Christian
Religion
,
therefore
it
is
that
they
are
of
the
Church
,
in
respect
of
the
external
and
visible
state
of
it
.
Thus
Simon
Magus
,
and
others
,
while
they
did
profess
their
faith
in
Christ
,
they
were
under
the
name
of
a
Church
,
and
believers
,
and
so
of
Saints
.
4.
There
is
yet
a
further
degree
in
this
Church-Saintship
,
and
that
is
,
When
besides
this
sacramental
and
external
holiness
,
there
are
some
workings
of
Gods
Spirit
upon
their
souls
.
So
that
the
Christian
Religion
hath
some
kind
of
influence
upon
them
.
They
are
not
only
titular
Saints
,
but
they
have
some
kind
of
inchoate
and
imperfect
workings
of
Gods
Spirit
upon
their
souls
,
which
have
a
tendency
to
godliness
,
or
at
least
a
resemblance
and
shew
of
it
.
So
that
in
the
opinion
of
others
,
and
many
times
in
their
own
perswasions
likewise
,
they
are
true
Saints
.
Now
these
may
well
enough
be
stiled
Saints
,
because
the
Scripture
attributes
to
them
such
acts
as
have
the
name
of
holiness
▪
So
Mat.
13.
the
temporary
believer
likened
to
the
thorny
ground
,
is
said
to
have
faith
,
and
to
receive
the
Word
with
joy
.
Some
are
said
in
2
Pet.
2.
To
escape
the
pollutions
of
the
world
.
Yea
Heb.
6.
some
are
said
to
be
enlightned
,
to
have
tasted
the
good
Word
of
God
,
to
partake
of
the
holy
Ghost
,
&c.
and
yet
for
all
that
,
such
were
never
true
Saints
.
For
such
that
are
so
,
can
no
more
finally
apostatize
than
true
starres
can
fall
from
the
Heavens
.
Comets
and
blazing
Stars
may
have
a
great
lustre
for
a
while
,
but
being
composed
of
terrestrial
exhalations
,
at
last
they
fall
into
the
womb
of
that
Earth
from
whence
they
sprang
.
Thus
those
,
who
have
only
some
imperfect
,
common
works
of
Gods
Spirit
,
abounding
in
gifts
,
and
many
admirable
abilities
,
these
may
seem
in
Saintship
to
exceed
many
that
are
truly
so
;
but
because
there
was
never
true
and
deep
rooting
,
when
the
storms
and
tempests
shall
arise
,
this
glorious
building
will
not
have
so
much
as
a
stone
left
upon
a
stone
.
Those
uncomfortable
Teachers
,
injurious
to
the
grace
of
God
,
that
do
so
peremptorily
dogmatize
the
Apostasie
of
the
Saints
,
do
yet
never
bring
such
Texts
of
Scripture
or
instances
,
that
do
necessarily
prove
those
to
be
true
Saints
that
are
spoken
of
.
Saul
was
never
a
true
Saint
,
Judas
was
never
a
true
Saint
,
and
so
no
wonder
of
hopefull
beginnings
,
degenerated
into
such
tragical
and
horrid
beginnings
.
Now
whereas
the
former
mentioned
,
viz.
those
that
are
only
baptized
,
that
give
an
external
submission
to
Christs
Laws
especially
,
if
(
as
too
many
do
)
wallowing
in
all
the
wayes
of
the
flesh
,
and
carnal
excess
,
if
these
(
I
say
)
may
by
all
be
proclaimed
to
be
no
real
,
but
nominal
Saints
,
all
the
world
seeth
they
are
Christians
in
name
,
but
beasts
and
devils
in
respect
of
real
Saintship
.
Yet
the
great
difficulty
,
and
the
constant
wisdome
of
a
Christian
is
exercised
about
the
discerning
this
later
holiness
from
that
which
is
true
.
To
know
,
when
I
am
gone
further
,
than
any
hypocrite
or
reprobate
can
attain
unto
.
This
as
we
are
greatly
to
study
and
examine
our selves
in
;
so
we
are
to
know
that
it
is
better
to
be
deceived
in
any
worldly
matter
than
in
this
.
Lastly
,
The
ultimate
and
most
compleat
step
of
Church-Saintship
in
this
life
,
is
,
When
we
go
beyond
all
the
former
,
and
are
made
partakers
of
the
Spirit
of
God
,
in
the
powerfull
renovation
of
us
,
so
that
from
that
holy
,
and
new
creature
within
us
,
our
lives
and
actions
are
made
really
and
solidly
holy
.
And
this
is
indeed
the
true
and
proper
Saintship
,
to
which
only
the
promise
of
Justification
and
Glorification
is
made
.
So
that
if
thou
didst
enjoy
the
greatest
Church-priviledges
,
yea
,
and
the
most
admirable
gifts
therein
;
yet
if
destitute
of
this
Saintship
,
thou
art
but
a
tinkling
cymbal
,
and
the
hottest
place
in
hell
will
be
filled
with
such
seeming
Saints
.
SERM
,
XX.
External
Holiness
is
not
enough
to
bring
us
to
Heaven
,
without
the
inward
renovation
of
the
Heart
.
2
COR.
1.
1.
With
all
the
Saints
,
that
are
in
all
Achaia
.
VVE
have
heard
what
is
the
last
and
ultimate
step
in
Church-Saintship
,
without
which
all
the
former
,
though
they
be
in
themselves
great
mercies
,
yet
because
we
take
them
in
vain
,
do
become
in
some
respect
in
the
number
of
those
,
whom
God
will
not
hold
guiltless
.
They
are
(
I
say
)
Be
of
good
comfort
,
he
calleth
thee
;
that
was
a
good
encouragement
,
Christ
called
him
:
so
whereas
there
are
many
thousands
in
the
world
that
are
left
alone
in
their
state
of
darkness
,
but
he
vouchsafeth
the
means
of
grace
to
thee
.
We
may
say
,
Be
of
good
comfort
,
there
is
some
hopes
,
Christ
calleth
thee
;
yet
because
many
are
called
,
and
of
those
many
called
,
few
are
chosen
,
therefore
this
external
holiness
and
Saintship
is
not
enough
,
unless
there
be
the
inward
renovation
of
the
whole
man
.
Unless
thou
art
holy
inwardly
,
as
well
as
outwardly
,
this
will
make
to
thy
greater
condemnation
.
That
therefore
which
is
the
essential
form
,
and
gives
a
constrtutive
being
to
Church-Saintship
,
is
Regeneration
,
or
the
work
of
grace
upon
a
mans
heart
.
Indeed
to
an
external
state
,
and
visible
condition
of
Church-holiness
,
a
profession
of
faith
,
with
submission
unto
Christs
wayes
is
enough
;
but
that
which
maketh
us
indeed
members
of
the
body
of
Christ
,
and
invests
us
with
right
to
all
saving
benefits
,
that
is
only
this
inward
real
Saintship
.
And
to
clear
this
more
,
you
must
take
notice
;
First
,
That
even
in
real
Saintship
there
is
a
great
latitude
and
difference
.
young
men
,
of
old
men
.
It
speaks
of
some
that
are
spiritual
and
perfect
;
others
are
imperfect
,
and
even
carnal
,
1
Cor.
3.
comparatively
:
so
that
we
must
alwayes
distinguish
between
the
truth
of
grace
,
and
the
degrees
of
it
.
A
Saint
is
a
Saint
,
though
but
a
bruised
reed
,
and
a
smoaking
flax
.
This
is
good
to
be
observed
,
that
we
may
not
judge
of
Saintship
by
such
degrees
,
and
high
attainments
,
but
by
truth
and
sincerity
.
No
,
there
will
be
alwayes
difference
both
in
Illumination
and
Sanctification
,
and
that
amongst
the
Saints
themselves
.
And
this
should
teach
a
mutual
bearing
and
forbearing
of
one
another
.
Let
not
him
that
is
strong
,
who
doth
farre
surpass
others
,
though
true
Saints
,
in
gifts
and
graces
,
despise
and
contemn
such
as
are
below
them
,
to
judge
them
no
Saints
,
or
not
godly
at
all
.
That
there
is
such
a
disposition
even
in
grown
Saints
,
appeareth
Rom.
14.
where
the
Apostle
giveth
several
Rules
to
strong
Christians
,
especially
,
That
they
judge
not
,
or
despise
him
that
is
weak
;
and
one
reason
amongst
others
is
,
Because
God
hath
received
him
.
If
therefore
he
be
one
,
whom
God
hath
received
,
for
whom
Christ
died
,
though
subject
to
many
weaknesses
and
infirmities
take
heed
of
contemning
him
.
Such
a
supercilious
,
censorious
spirit
,
is
farre
from
the
Spirit
of
Christ
,
who
when
he
saw
one
not
farre
from
the
Kingdom
of
Heaven
,
though
not
yet
in
it
,
yet
it
's
said
,
He
loved
him
,
and
encouraged
him
.
Hence
in
the
second
place
,
This
real
Saintship
is
alwayes
growing
,
and
ought
to
be
more
and
more
proficient
continually
.
It
is
an
high
delusion
to
dream
of
such
a
perfection
,
that
they
are
above
Ordinances
,
that
they
are
of
so
full
a
stature
in
grace
,
that
one
cubit
cannot
be
added
to
them
.
This
is
to
let
the
Devil
get
thee
up
to
the
pinacle
of
the
Temple
,
and
then
to
throw
thee
headlong
into
hell
;
yet
such
sad
delusions
have
been
on
some
,
that
coming
to
the
Sacrament
,
they
have
said
,
They
have
had
as
perfect
love
as
Christ
himself
.
But
this
is
against
the
continual
current
of
the
Scripture
,
which
presseth
to
grow
in
grace
,
to
bring
forth
more
fruit
.
And
1
Cor.
7.
to
perfect
holinesse
in
the
fear
of
God
.
Paul
himself
,
though
a
Gyant
,
to
us
Dwarfs
,
yet
Phil.
3.
Accounted
not
himself
to
have
apprehended
,
but
forgat
what
was
behind
,
and
pressed
forward
to
the
mark
.
Cloppenburge
a
learned
man
thinketh
,
That
even
Christ
himself
did
feed
and
nourish
his
soul
by
meditating
on
Gods
Word
,
and
that
in
the
use
of
the
Sacraments
,
his
faith
was
more
confirmed
,
for
to
go
through
that
work
of
redemption
for
us
.
This
may
seem
hard
to
affirm
of
Christ
,
who
had
the
Spirit
without
measure
.
But
it
is
very
true
of
every
Saint
on
Earth
,
though
never
so
exalted
and
enabled
by
grace
,
that
he
needeth
the
Ordinances
,
that
he
is
to
perfect
and
fill
up
that
vacuity
and
emptiness
,
which
is
in
him
;
so
that
he
may
say
with
Ignatius
,
when
going
to
be
sacrificed
for
the
truth
,
Nune
incipio
esse
Christianus
;
I
do
even
now
begin
to
be
a
Christian
;
to
be
a
Saint
,
I
am
but
a
babe
yet
,
I
am
but
a
beginner
yet
.
Thirdly
,
This
Church-Saintship
therefore
doth
consist
with
many
imperfections
and
weaknesses
,
so
that
we
need
a
constant
and
daily
remission
of
sinne
through
the
bloud
of
Christ
.
This
is
greatly
to
be
observed
,
because
some
have
dreamed
of
such
a
perfection
in
this
life
,
that
if
not
alway
,
yet
for
some
time
,
we
may
be
without
any
sinne
at
all
;
and
therefore
they
tell
us
of
Saints
in
the
Church
which
need
no
pardon
or
forgiveness
;
as
if
to
be
a
Saint
in
the
Church
,
and
a
Saint
in
Heaven
were
all
one
:
but
our
Saviour
in
directing
all
to
pray
for
the
forgivenesse
of
sin
(
I
say
all
that
are
to
pray
,
are
to
pray
so
)
doth
plainly
confute
this
.
And
the
Apostle
John
saith
,
That
if
we
say
we
have
no
sinne
in
us
,
we
deceive
our selves
;
and
indeed
we
sinne
in
saying
so
.
And
this
is
the
more
to
be
observed
,
because
the
dear
children
of
God
think
this
title
of
Saint
too
glorious
and
great
to
apply
to
themselves
,
who
are
compassed
about
with
such
infirmities
.
How
can
I
be
called
a
Saint
,
and
yet
so
dull
,
so
sluggish
,
so
froward
,
earthly
,
and
often
disordered
in
heart
?
But
you
are
to
know
,
that
though
Saints
,
yet
we
are
not
to
be
justified
by
our
Saintship
;
we
need
the
imputed
righteousness
of
Christ
,
to
cover
the
imperfections
of
our
Saintship
;
yea
some
have
not
lost
their
Saintship
,
and
yet
have
fallen
into
foul
sins
for
a
season
.
David
,
Peter
,
and
others
,
did
not
cease
to
be
Saints
in
those
sad
falls
,
though
their
holiness
was
drawn
inward
,
and
as
the
juice
of
the
Tree
in
the
Winter
,
was
hid
in
the
root
under
ground
;
but
these
Suns
were
not
alwayes
in
an
eclipse
,
at
last
they
did
recover
to
their
greater
advantage
in
holiness
,
and
to
be
a
pillar
of
salt
to
all
other
Saints
,
Nor
to
be
high-minded
,
but
fear
.
Fourthly
,
To
be
a
Saint
is
a
denomination
from
our
conformity
to
the
will
of
God
,
as
a
rule
of
our
lives
.
So
that
if
you
ask
,
What
is
it
to
be
a
Saint
?
It
is
one
born
again
by
the
Spirit
of
God
,
making
the
word
of
God
to
be
the
rule
of
all
his
actions
.
So
that
Gods
Word
must
try
,
whether
thou
art
a
Saint
,
or
no
?
not
thy
own
thoughts
,
or
the
applause
of
others
can
make
thee
a
Saint
,
but
thy
life
regulated
by
Gods
Word
.
The
Papists
cry
up
their
Saint
Francis
,
whom
they
equallize
to
Christ
in
many
things
;
but
his
Saintship
must
be
tried
,
not
by
his
voluntary
poverty
,
or
strict
observance
of
humane
traditions
,
but
by
a
consonancy
to
Gods
Word
.
Thus
who
ever
is
cried
up
for
a
Saint
,
still
we
must
examine
,
How
doth
the
Word
,
and
his
life
agree
?
Is
he
as
it
were
a
walking
Bible
?
Doth
he
will
what
that
wils
,
and
nill
what
that
nilleth
?
And
this
further
also
may
inform
us
,
That
we
are
not
to
make
a
man
a
Saint
,
because
of
a
particular
opinion
,
in
some
way
of
Church-Government
;
as
if
none
could
be
Saints
,
but
of
such
an
opinion
.
For
the
word
Saint
denoteth
,
One
made
holy
by
the
Image
of
God
restored
in
him
;
though
he
may
differ
from
another
Saint
in
a
Church-way
.
For
although
it
be
our
duty
to
study
out
the
mind
and
will
of
Christ
concerning
Church-order
,
and
with
his
Institutions
only
we
may
expect
his
gracious
presence
,
yet
such
is
the
corruption
and
weakness
upon
the
understandings
of
the
best
,
that
though
Gods
Spirit
will
lead
them
into
all
necessary
truth
,
yet
they
may
fail
in
some
accessories
,
and
so
one
Saint
may
differ
from
another
,
yea
and
write
against
another
;
though
such
things
do
prove
,
as
Calvin
said
of
Melancihons
difference
from
him
,
Pessimi
exempli
,
of
very
evil
example
,
and
confirm
the
adversaries
of
godliness
in
their
dangerous
prejudices
against
it
.
These
things
thus
laid
down
,
let
us
consider
,
Why
all
the
fore-mentioned
steps
of
a
Church-Saint
are
nothing
without
the
latter
.
To
be
a
Saint
by
the
outward
Covenant
,
by
dedication
to
God
,
by
outward
profession
and
vocation
:
Yea
,
to
be
a
Saint
,
having
some
works
of
Gods
Spirit
on
us
,
unless
we
be
born
of
God
,
and
so
have
holy
Natures
,
holy
affections
,
and
an
holy
conversation
;
it
's
to
be
like
the
foolish
Virgi●s
,
who
have
lamps
,
and
those
lighted
,
but
want
oyl
.
Let
us
therefore
consider
,
What
may
provoke
us
to
be
Saints
indeed
.
And
1.
What
matter
of
shame
and
reproach
is
it
,
to
have
the
name
of
a
Saint
only
,
and
nothing
else
.
Thy
life
,
not
the
life
of
a
Saint
,
thy
words
,
thy
actions
,
not
the
expressions
of
a
Saint
.
Is
not
this
ridiculous
,
even
as
when
they
called
the
Blackmoors
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
silver
white
?
Thou
art
a
Saint
in
that
sense
he
said
,
Auri
sacri
fames
;
indeed
thou
art
most
accursed
,
and
art
but
a
mockery
in
respect
of
God
and
man
.
As
it
is
a
shame
,
so
it
is
an
horrible
reproach
;
even
as
Revel.
2.
there
is
the
blasphemy
of
some
,
who
said
they
were
Jews
,
and
were
not
.
Thus
it
is
a
blasphemy
in
thee
to
be
externally
a
Saint
,
and
not
really
;
as
the
Apostle
,
Rom.
2.
24.
speaking
of
such
,
saith
,
The
Name
of
God
is
blasphemed
among
the
Gentiles
through
you
.
The
mischief
of
the
scandalous
,
prophane
lifes
in
the
Church
,
hath
been
the
cause
not
only
of
Gods
eminent
judgements
upon
it
,
even
at
last
to
unchurch
them
,
but
also
hath
been
like
winds
in
the
bowels
of
the
earth
,
making
a
dreadfull
earthquake
.
Heresies
in
Doctrine
have
not
more
molested
the
Church
,
than
prophaneness
in
life
.
The
troubles
of
the
Donatists
made
in
the
Church
for
many
years
together
,
was
it
not
because
of
the
prophaneness
of
Christians
lives
?
In
our
dayes
,
What
is
the
great
argument
against
our
Churches
,
that
they
are
no
true
Churches
,
that
they
are
the
Synagogue
of
Satan
?
Doth
not
this
arise
wholly
from
the
ungodliness
of
most
mens
lives
?
Call
such
Saints
;
you
may
as
well
name
darkness
,
light
.
Yea
,
what
is
the
cause
that
the
bringing
in
of
any
good
Order
in
a
Church
,
the
purging
out
of
the
old
leaven
,
is
such
a
grievous
tormenting
matter
?
Why
do
generally
people
dislike
and
rage
at
it
?
Is
not
all
this
,
because
though
men
are
contented
with
the
name
of
a
Saint
,
yet
they
cannot
endure
the
practical
power
of
it
?
So
that
we
may
say
,
the
real
ungodliness
of
such
who
are
in
the
Church
,
is
the
cause
of
all
the
evil
that
comes
in
the
Church
.
Thou
blamest
this
,
and
that
way
of
Government
;
thou
sayest
,
Such
or
such
a
thing
is
the
cause
of
all
our
evil
:
No
,
it
's
the
love
to
mens
lust
,
men
would
be
of
the
Church
,
and
yet
live
the
life
of
beasts
and
Devils
:
And
it
is
for
this
general
impiety
,
that
even
Heaven
and
Earth
may
be
astonished
.
Thou
cavillest
,
How
can
this
,
or
that
Practice
,
or
Order
be
proved
Jure
Divino
?
But
where
canst
thou
prove
thy
oaths
,
thy
lusts
,
thy
drunkennesse
,
thy
contempt
of
Godlinesse
to
be
Jure
Divino
?
2.
Real
Saintship
is
so
acceptable
unto
God
in
his
Church
,
that
let
men
have
〈…〉
eminent
places
,
and
esteem
therein
,
yet
if
they
walk
contrary
to
this
Rule
of
sanctity
,
and
that
obstinately
,
Christ
hath
commanded
such
to
be
cast
out
,
as
utterly
unfit
to
be
of
such
a
Society
.
The
incestuous
person
in
this
Church
of
Corinth
,
is
thought
by
Chrysostome
to
be
a
man
of
chiefest
place
and
note
amongst
them
;
yet
for
all
that
,
till
he
repent
and
humble
himself
,
they
are
commanded
to
cast
him
out
from
amongst
them
:
As
the
Apostle
to
this
Church
saith
,
What
communion
is
there
between
light
and
darknesse
,
Christ
and
Belial
?
The
Pythagoreans
were
so
strict
about
the
manners
of
those
,
who
were
in
their
sect
,
that
as
Origen
against
Celsus
relates
,
when
any
of
their
society
had
fallen
into
a
foul
sin
;
they
did
cast
him
out
of
their
company
,
and
commanded
a
Coffin
to
be
placed
by
him
,
as
being
a
dead
man
.
But
the
Lord
Christ
hath
commanded
,
That
such
who
live
in
the
Church
obstinately
against
the
manners
of
a
Saint
,
should
be
thrown
out
from
his
people
,
and
so
delivered
up
to
Satan
,
as
being
more
properly
of
him
,
and
his
way
.
But
because
more
may
in
time
be
said
of
the
nature
of
this
Church-Saintship
,
I
passe
it
by
for
the
present
,
concluding
with
a
severe
Reproof
,
even
like
thunder
and
lightning
against
all
such
,
who
deride
at
sanctity
and
purity
:
Are
there
not
too
many
sonnes
of
Belial
,
who
make
a
scoff
at
such
glorious
names
of
a
Saint
,
of
a
Christian
,
of
a
Brother
,
of
a
Believer
?
Wherein
canst
thou
demonstrate
thy self
to
be
of
the
Devil
more
,
than
in
this
one
thing
?
Thy
heart
rageth
,
thy
tongue
foameth
at
sanctity
and
purity
.
What
is
this
but
to
blaspheme
the
Scripture
,
yea
God
and
Christ
himself
?
Why
do
not
such
cast
off
their
Christianity
,
and
live
with
Pagans
and
Heathens
?
SERM.
XXI
.
Wherefore
't
is
a
Christians
Duty
to
joyn
himself
to
Church-society
;
And
in
what
cases
he
may
be
excused
?
What
are
the
false
Grounds
why
some
neglect
this
Duty
?
The
Soul
of
the
poorest
Saint
is
to
be
regarded
,
as
well
as
of
the
richest
.
2
COR.
1.
1.
With
all
the
Saints
that
are
in
all
Achaia
.
IT
is
now
full
time
to
conclude
this
Text.
There
remain
two
things
more
which
deserve
some
consideration
:
The
first
is
occasioned
by
Calvin's
Question
upon
the
place
,
How
is
it
(
saith
he
)
that
he
distinguished
Saints
from
the
Church
?
Did
not
these
Saints
imbody
themselves
,
that
lived
in
the
Province
of
Achais
?
Was
it
lawfull
for
them
to
live
dispersed
,
and
single
lives
,
not
entring
into
Churchcommunnion
?
To
which
he
answers
,
That
the
times
might
be
then
so
turbulent
,
and
persecution
so
hot
,
that
they
could
not
gather
into
a
Church
,
nor
have
any
such
publick
meetings
.
Now
this
Interpretation
is
not
necessary
.
For
the
Apostle
writing
to
the
Church
at
Ephesus
and
Colosse
,
yet
doth
not
use
that
name
,
but
speaks
in
the
general
,
To
the
Saints
and
faithfull
Brethren
;
when
yet
without
question
they
were
in
a
Church-state
there
.
Yea
in
his
Epistle
to
the
Romans
,
he
makes
no
mention
of
them
as
a
Church
,
but
styleth
them
Saints
;
which
puts
Salmeron
upon
his
guesses
,
Why
he
doth
not
give
the
name
of
a
Church
to
them
?
As
also
,
Why
he
doth
not
salute
Peter
their
supposed
Bishop
?
Neither
may
we
think
that
when
James
and
Peter
inscribe
their
Epistles
,
to
the
Believers
scattered
in
several
Regions
,
but
that
they
might
have
occasionally
their
publick
meetings
to
worship
God
in
.
Yet
though
this
Exposition
be
not
necessary
,
we
may
well
That
although
it
be
a
Duty
for
Saints
to
joyne
themselves
in
a
Church-way
,
yet
there
may
sometimes
fall
out
such
just
reasons
that
may
excuse
them
.
Indeed
voluntarily
to
keep
off
from
the
Assemblies
,
and
to
think
a
private
worshipping
of
God
is
enough
,
and
that
he
requireth
no
more
,
is
both
against
That
it
is
a
duty
for
Saints
to
joyn
themselves
in
a
Church-way
,
may
be
made
evident
from
these
Grounds
briefly
:
First
,
From
the
name
Church
ordinarily
given
to
●olievers
.
Now
a
Church
is
a
Society
or
Company
met
together
;
and
therefore
it
is
not
lawfull
for
thee
to
live
alone
,
or
be
a
Minister
of
Sacraments
,
and
all
things
to
thy self
.
Even
as
Aristotle
said
of
him
,
that
would
live
alone
,
not
joyning
himself
to
any
humane
Society
,
he
must
be
aut
Deus
,
aut
Bestia
;
It
is
applicable
here
,
he
must
be
made
even
like
God
;
that
needeth
no
growth
of
grace
;
yea
,
that
is
above
all
duty
or
homage
to
God
;
or
else
a
very
beast
,
one
that
hath
no
sense
or
feeling
about
a
God
,
and
his
Worship
.
The
syonymous
names
also
to
a
Church
,
doth
evidence
this
;
They
are
called
Christs
body
;
now
it
's
necessary
for
the
members
of
the
body
to
be
joyned
together
,
else
there
cannot
be
that
mutual
help
and
furthering
of
one
another
.
They
are
also
called
an
House
,
and
a
spiritual
Building
,
wherein
they
are
to
be
as
living
stones
;
and
such
must
be
close
,
and
well
compacted
together
.
Secondly
,
From
the
communion
of
Saints
,
which
is
a
duty
so
often
prescribed
in
Scripture
;
such
as
to
watch
over
one
another
,
to
provoke
one
another
,
to
comfort
and
rebuke
,
if
need
be
.
Now
how
can
this
be
,
if
Saints
be
dispersed
from
each
other
?
Thirdly
,
From
the
Officers
and
Ordinances
which
Christ
hath
commanded
,
that
do
necessarily
inferre
Church-Assemblies
.
For
Pastors
and
Teachers
are
appointed
to
preach
the
Word
,
to
be
constant
therein
:
And
how
can
that
be
,
if
there
be
not
publick
meetings
?
Fourthly
,
The
Sacraments
likewise
,
do
not
they
seal
,
not
only
a
communion
with
Christ
,
but
also
with
one
another
.
So
that
it
would
be
a
sacrilegious
violation
of
Christs
command
,
for
a
man
to
receive
the
Sacrament
alone
.
The
Protestants
do
justly
condemn
those
Private
Masses
in
Popery
,
as
ridiculous
and
contrary
to
the
Institution
of
that
Sacrament
.
Fifthly
,
The
examples
of
Christians
,
who
upon
their
conversion
are
recorded
to
joyn
themselves
to
the
Church
,
and
they
continued
together
praying
,
and
breaking
of
bread
.
Yea
,
in
the
Old
Testament
,
we
see
still
,
there
was
a
constant
,
publick
meeting
to
worship
God
:
and
David
professeth
his
joy
in
those
solemn
meetings
,
as
also
his
resolutions
,
To
praise
God
in
the
great
Congregation
.
And
certainly
,
as
by
these
solemn
meetings
God
is
more
honoured
;
therefore
the
glorified
Saints
in
Heaven
are
said
to
be
a
Church
,
Heb.
12.
23.
so
God
hath
promised
to
such
meetings
an
higher
degree
of
his
presence
,
He
delights
to
be
in
the
Assembly
of
his
Saints
.
So
that
these
publick
meetings
are
for
our
spiritual
good
,
as
well
as
Gods
glory
.
Though
this
be
so
,
yet
there
may
be
some
Cause
that
may
justly
excuse
First
,
Publick
and
violent
persecutions
,
as
have
been
many
times
in
Gods
Church
,
then
they
have
not
been
suffered
to
have
either
publick
or
private
meetings
.
Heb.
12.
The
Apostle
mentioneth
such
times
,
when
he
speaks
of
some
,
Of
whom
the
world
was
not
worthy
of
,
yet
were
not
allowed
a
place
in
the
world
,
but
were
as
so
many
beasts
chased
up
and
down
,
living
in
dens
and
holes
of
Rocks
.
Thus
it
was
also
once
with
David
,
when
banished
out
of
Judea
,
though
this
was
a
sad
affliction
,
and
he
doth
in
several
Psalms
bewail
his
exile
from
the
Ordinances
,
more
than
any
temporal
mercy
whatsoever
;
neither
his
countrey
or
outward
accommodations
do
sit
so
upon
his
heart
,
as
that
I
cannot
enjoy
God
in
his
Ordinances
,
as
I
have
done
.
So
then
,
though
they
were
not
actually
in
any
Church-communion
,
yet
because
of
their
desire
and
wish
,
they
were
to
be
as
accounted
of
it
.
Secondly
,
It
may
so
fall
out
,
that
there
be
such
a
malice
and
poison
in
the
hearts
of
those
that
do
govern
and
rule
in
the
Church
,
that
they
will
excommunicate
and
cast
out
those
that
are
true
believers
from
the
Church
,
and
will
not
let
them
have
any
Church-society
.
Now
in
such
cases
,
if
the
godly
cannot
obtain
any
publick
Church-priviledge
,
which
yet
they
desire
,
this
will
lie
on
those
that
cast
them
out
,
Luke
6.
22.
John
16.
2.
Our
Saviour
tels
the
Disciples
it
shall
be
their
portion
,
They
shall
be
cast
out
of
the
Synagogues
,
separated
from
company
,
even
as
they
did
a
blind
man
healed
,
confessing
Christ
,
whom
yet
Christ
met
and
encouraged
.
This
then
is
no
new
thing
.
Yea
Bernard
complained
in
his
time
,
Heu
Domine
qui
sunt
in
Ecclesiâ
primi
,
sunt
in
persecutione
primi
.
Thirdly
,
If
there
be
such
a
general
and
universal
pollution
,
that
a
Christian
at
least
for
the
present
knoweth
not
what
Church
to
joyn
to
,
where
he
can
have
communion
without
partaking
of
gross
Idolatry
.
It
's
a
Rule
avouched
in
the
Canon-Law
,
Causa
,
non
separatio
facit
,
Shisma
.
Those
that
would
not
bow
their
knee
to
Baal
in
Elijah's
time
,
were
not
Schismaticks
;
for
there
was
a
just
cause
to
refuse
such
Idolatry
;
if
then
it
be
truly
with
a
man
,
as
it
was
in
supposition
with
Elijah
,
that
he
is
left
alone
,
Idolatry
hath
filled
the
whole
Church
visibly
;
in
such
a
case
,
though
that
be
hardly
to
be
seen
,
he
is
to
abstain
from
Church-societies
,
till
God
make
way
for
it
.
For
then
it
is
,
as
if
a
Christian
,
should
by
some
accident
be
cast
upon
a
Countrey
of
Infidels
and
Pagans
,
as
some
Christians
have
been
,
there
cannot
be
had
any
Church-society
at
all
.
Lastly
,
The
Church
of
God
in
the
primitive
times
,
when
many
Heathens
,
and
Infidels
were
converted
,
had
this
custome
,
which
I
find
commended
by
most
;
and
that
was
,
before
the
Church
would
receive
such
converted
Heathens
into
an
actual
Communion
with
the
Church
,
they
took
time
to
instruct
them
,
and
to
try
whether
they
were
fit
for
that
Sacrament
,
or
no
;
and
when
they
were
prepared
,
then
they
received
them
.
These
were
called
Catechumenoi
and
Competentes
.
They
were
truly
members
of
the
Church
,
as
the
Protestants
maintain
against
Bellarmine
;
only
they
had
not
as
yet
the
actual
admission
into
it
.
This
custom
in
Antiquity
of
admitting
none
to
Baptisme
,
but
such
as
were
instructed
,
doth
hold
by
proportion
for
the
Lords
Supper
likewise
.
Seeing
now
that
all
are
baptized
in
their
Infancy
;
and
whether
Parents
have
done
their
duties
,
or
that
they
have
sufficient
knowledge
to
come
to
a
Sacrament
,
may
justly
be
questioned
,
when
we
see
so
much
gross
ignorance
in
the
Christian
Religion
abounding
every
where
.
Therefore
in
Antiquity
there
was
Ecclesiastical
Confirmation
,
which
was
to
make
search
and
trial
about
the
knowledge
and
sufficiency
of
such
,
who
had
been
baptized
;
and
if
found
duly
qualified
,
then
they
were
confirmed
.
Such
care
did
they
use
in
Antiquity
about
those
that
were
admitted
to
Church-society
,
insomuch
that
Casaubon
,
a
man
of
famous
learning
,
saith
,
It
had
been
well
in
the
Church
of
God
,
if
men
had
laid
aside
many
unnecessary
disputes
,
and
endeavoured
to
bring
in
that
holy
and
godly
order
,
the
primitive
Church
had
,
especially
about
the
Lords
Supper
.
And
Calvin
speaking
of
this
custom
of
Confirmation
,
before
it
was
so
horribly
depraved
by
after
ages
,
and
made
a
Sacrament
,
wisheth
it
were
brought
into
the
Church
of
God
again
,
as
that
which
would
make
parents
more
diligent
,
who
now
think
the
institution
of
their
children
doth
not
belong
to
them
;
neither
would
there
be
such
ignorance
and
rudeness
in
people
,
as
now
thereis
.
Insti●
.
lib.
4.
c.
19.
Sect.
13.
In
these
cases
a
Saint
without
Church-communion
may
be
excused
.
But
then
there
are
sinfull
and
unjustifiable
grounds
of
some
persons
,
who
do
not
Corrupt
Opinions
,
or
a
Corrupt
Heart
,
though
they
seldom
be
separated
from
one
another
.
First
,
From
a
Corrupt
Opinion
:
As
,
1.
Of
those
who
call
themselves
Seekers
,
confessing
they
cannot
yet
find
a
Church
,
to
which
they
may
joy●…
For
they
affirm
,
That
since
the
Apostles
dayes
there
are
no
Churches
,
and
therefore
till
they
can
see
Apostles
,
Apostolical
gifts
and
miracles
,
with
the
like
effusion
of
the
holy
Ghost
upon
persons
,
they
cannot
own
any
Church
.
But
this
is
against
those
Texts
of
Scripture
,
which
speak
of
a
perpetuity
of
the
Ministry
,
and
the
duty
of
receiving
Sacraments
,
till
the
coming
of
Christ
,
which
could
not
be
,
if
there
were
no
Church
.
2.
Another
corrupt
opinion
is
,
of
those
who
call
themselves
high
Attainers
.
These
make
themselves
above
the
Church-ordinances
,
they
need
them
not
;
yea
some
Anabaptists
in
Germany
made
themselves
above
the
Bible
,
living
wholly
upon
spiritual
revelations
,
and
called
those
,
who
would
leave
to
the
Scripture
as
a
Rule
,
Creaturistae
,
as
depending
upon
a
creature
.
But
the
Scripture
and
Ordinances
are
necessary
to
quicken
grace
in
the
most
holy
;
and
there
are
none
so
spiritual
,
but
they
need
them
daily
to
comfort
or
instruct
them
;
yet
such
have
their
publick
Assemblies
,
wherein
they
deliver
their
opinions
to
be
received
.
But
if
people
ought
to
be
above
all
Ministry
and
teaching
,
then
also
above
theirs
.
And
certainly
,
if
those
places
of
being
taught
of
God
,
and
having
an
unction
which
teacheth
us
all
things
,
be
against
our
Ministry
,
it
is
also
against
theirs
.
3.
There
may
be
a
corrupt
opinion
,
which
though
it
be
not
against
Church-communion
absolutely
,
yet
they
judge
it
Arbitrary
,
and
not
necessary
.
Of
this
opinion
Grotius
seemed
once
to
be
;
for
he
is
thought
to
be
the
Author
of
that
Book
,
which
asserts
,
Quod
non
semper
communicandum
per
symbola
;
and
Rivet
in
his
Dialysis
against
him
,
chargeth
this
upon
him
,
that
he
was
not
a
member
of
any
Church
,
acknowledging
it
a
just
hand
of
God
upon
him
,
that
at
his
death
,
when
a
Minister
was
brought
to
him
,
he
was
wholly
sensless
:
So
that
he
who
in
his
life
time
cared
not
for
Church-communion
,
could
not
have
any
benefit
by
a
Minister
of
the
Gospel
at
his
death
.
4.
The
last
corrupt
opinion
,
by
which
men
may
not
joyn
to
a
Church
,
may
be
from
a
superstitious
conceit
,
whereby
men
thinking
it
impossible
to
have
salvation
in
the
world
,
have
imprisoned
themselves
,
as
it
were
,
in
Cells
,
and
holes
of
Rocks
,
thereby
to
give
themselves
wholly
to
divine
Contemplation
.
Thus
the
Monks
,
Eremites
and
Anchorites
of
old
.
For
though
some
of
the
most
ancient
are
excused
,
as
being
driven
thereunto
by
persecution
,
yet
the
latter
seemed
to
be
transported
wholly
with
superstition
;
and
therefore
in
that
they
lived
solely
,
not
coming
to
the
publick
Ordinances
of
God
in
a
Church
way
,
it
was
not
justifiable
by
Scripture
.
Indeed
if
they
took
their
times
,
to
come
to
publick
Societies
,
and
receive
Sacraments
,
as
Rivet
affirmeth
against
Grotius
,
Dialys
.
pag.
106.
pleading
their
example
for
being
of
no
Church
,
then
they
are
to
be
excused
à
tanto
,
though
not
à
toto
.
The
second
unlawfull
ground
of
keeping
from
Communion
with
Church-assemblies
,
is
,
A
prophane
Atheistical
disposition
,
that
look
upon
a
Church
,
and
publick
Ordinances
;
as
those
in
Amos
8.
5.
When
will
the
Sabbath
be
over
,
that
we
may
set
forth
wheat
to
sell
?
How
many
are
there
that
comes
as
seldome
as
ever
they
can
to
these
publick
Assemblies
,
and
when
they
do
come
,
it
's
but
for
custom
and
fashion
,
not
that
they
ever
found
any
spiritual
good
,
or
expect
and
desire
any
?
Therefore
let
the
Use
be
of
Instruction
,
that
as
ye
are
not
to
rest
in
any
Church
The
second
Observation
is
from
the
Universality
,
All
the
Saints
.
There
are
none
so
mean
,
so
inconsiderable
,
but
this
Epistle
is
directed
to
them
,
as
well
as
the
most
eminent
.
From
whence
observe
,
That
the
soul
of
the
poorest
and
meanest
Saint
,
is
not
to
be
neglected
.
That
as
the
rain
falleth
upon
the
least
spire
of
grass
,
as
well
as
the
choisest
flowers
;
so
ought
all
ministerial
planting
and
watering
to
be
to
the
meanest
plant
in
Christs
garden
,
as
well
as
the
chiefest
.
Though
Christian
Religion
doth
not
abolish
civil
Polity
,
nor
the
distinctions
and
relations
of
Magistrate
and
Subject
,
of
Master
and
Servant
,
but
strictly
enjoyneth
their
respective
duties
;
yet
in
respect
of
religious
considerations
,
all
are
but
as
one
.
Thus
the
Apostle
notably
,
Gal.
3.
28.
There
is
neither
bond
or
free
,
male
or
female
,
but
all
are
one
(
mark
that
)
in
Christ
.
Christ
looketh
upon
all
as
one
man
.
And
certainly
,
if
Christ
in
shedding
his
bloud
for
his
people
,
had
an
equal
respect
to
the
meanest
with
the
greatest
,
he
died
for
the
godly
servant
,
as
well
as
the
godly
master
;
the
godly
poor
man
,
as
well
as
the
godly
rich
man
;
Then
it
behoveth
all
Christians
to
imitate
him
in
this
.
Whosoever
is
a
Saint
,
though
he
be
never
so
contemptible
,
do
thou
own
and
imbrace
such
;
else
we
do
not
love
the
brotherhood
,
we
do
not
love
a
godly
man
,
because
he
is
godly
,
but
because
he
is
great
or
rich
,
or
may
advantage
thee
in
the
world
.
Paul
will
not
except
,
or
leave
out
one
of
the
Saints
in
all
Acbaia
.
SERM.
XXII
.
How
Grace
and
Peace
,
and
such
like
spiritual
Mercies
and
Priviledges
,
are
to
be
desired
before
any
temporal
Mercies
whatsoever
.
2
COR.
1.
2.
Grace
be
to
you
,
and
Peace
from
God
our
Father
,
and
from
the
Lord
Jesus
Christ
.
HItherto
we
have
considered
the
Inscription
;
we
now
come
to
the
Salutation
,
which
is
in
these
words
,
and
it
containeth
matter
of
prayer
.
It
is
not
any
earthly
or
temporal
mercy
he
prayeth
for
,
but
what
is
heavenly
and
spiritual
.
The
Apostle
Paul
doth
constantly
use
this
Salutation
;
only
in
both
those
Epistles
to
Timothy
and
Titus
,
which
were
Church-officers
,
he
interposeth
Mercy
between
Grace
and
Peace
.
Calvin
thinketh
he
putteth
it
in
his
Salutation
to
Timothy
,
because
of
his
dear
affection
and
love
to
him
;
but
why
should
he
do
it
to
Titus
also
?
Certainly
it
ought
to
be
considered
,
that
only
to
Church-officers
he
useth
this
Salutation
.
Some
think
,
because
the
work
of
the
Ministry
meets
with
much
malice
and
froward
opposition
from
wicked
men
,
which
made
Paul
pray
,
that
God
would
deliver
him
from
unreasonable
,
absurd
men
,
who
are
led
only
by
humours
and
passions
,
not
by
Reason
and
Religion
.
Therefore
seeing
those
that
do
faithfully
discharge
their
trust
,
meet
with
little
favour
and
love
from
men
;
hence
it
is
that
he
doth
in
a
peculiar
manner
pray
for
mercy
to
them
.
Others
they
think
the
word
is
inserted
,
because
of
the
great
difficulty
of
the
Ministry
,
it
being
a
burden
too
heavy
even
for
Angels
shoulders
:
Insomuch
that
Chrysostome
thought
,
Few
Church-officers
could
be
saved
.
Seeing
then
the
work
is
so
great
,
so
much
grace
is
required
to
manage
it
,
and
the
best
have
failings
,
therefore
they
need
the
mercy
prayed
for
.
But
this
by
the
way
.
Come
we
to
the
Text.
In
that
we
may
consider
,
the
Matter
prayed
for
:
And
the
Efficient
Cause
from
whom
it
is
to
come
.
The
Matter
and
Benefit
is
set
down
in
two
words
,
which
though
but
two
,
yet
comprehend
all
that
a
godly
heart
can
desire
;
the
first
is
Grace
,
the
second
Peace
.
In
the
original
there
is
a
defect
;
and
therefore
most
do
supply
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
as
our
Translators
,
Grace
be
to
you
.
Though
the
Apostle
Peter
in
the
salutations
of
both
his
Epistles
,
expresseth
the
word
,
and
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Be
multiplied
;
and
so
Estius
would
supply
it
here
:
but
there
is
no
inconvenience
to
keep
to
the
former
Interpretation
.
2.
There
is
the
Cause
of
this
,
which
is
two-fold
,
God
our
Father
,
and
from
the
Lord
Jesus
Christ
.
All
these
parts
shall
be
opened
,
as
we
take
them
in
order
;
only
let
us
first
take
notice
of
the
Manner
and
End
of
this
Salutation
in
the
general
,
That
it
is
not
for
any
earthly
or
worldly
thing
,
but
what
is
spiritual
.
The
Grecians
they
used
commonly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
their
Salutations
,
as
the
Latines
,
Salve
,
and
are
relating
only
to
temporal
welfare
.
And
indeed
the
Heathens
knew
no
better
;
but
the
Apostle
would
lift
up
our
hearts
to
higher
things
.
The
Apostle
James
Chap.
1.
1.
writing
to
the
dispersed
Tribes
,
useth
the
word
only
,
Greeting
;
which
made
Cajetan
,
among
other
reasons
reject
it
,
as
not
Canonical
,
as
if
such
a
Salutation
savoured
of
an
humane
spirit
:
But
this
is
no
Argument
.
For
the
Apostles
gathered
together
in
a
Councel
at
Jerusalem
,
sending
a
Letter
to
the
Churches
abroad
,
use
no
more
Salutation
than
that
,
only
in
that
we
are
to
comprehend
,
whatsoever
is
more
expresly
in
Pauls
Salutation
.
Seeing
then
it
s
only
spiritual
things
which
Paul
here
doth
wish
to
them
.
Observe
,
That
spiritual
mercies
and
priviledges
are
to
be
desired
above
all
earthly
and
worldly
ones
what
soever
.
The
Grace
of
God
,
and
Gospel
peace
is
infinitely
to
be
preferred
before
any
outward
advantage
.
Psal.
4.
6
,
7.
when
David
had
represented
the
natural
desire
of
every
man
unregenerated
,
Who
will
shew
us
any
good
?
He
presently
demonstrates
the
clean
contrary
disposition
of
those
that
are
godly
and
spiritual
,
Lord
,
lift
thou
up
the
light
of
thy
countenance
upon
us
;
and
,
Thou
hast
put
more
gladness
into
my
heart
,
then
they
have
had
,
when
their
wine
or
oyl
increaseth
.
By
David
you
may
judge
of
all
the
faithfull
;
they
esteem
more
of
the
love
of
God
,
and
the
sense
or
perswasion
of
this
,
more
than
the
whole
world
.
Let
the
prophane
bruitish
men
of
the
world
say
,
as
some
did
in
Chrysostomes
time
,
whom
he
reproveth
,
Give
me
that
which
is
sweet
,
although
it
choke
me
.
So
let
me
have
my
pleasures
,
my
lusts
,
though
they
damn
me
.
The
godly
on
the
other
side
,
if
raised
up
to
this
heavenly
transfiguration
,
as
it
were
,
to
have
the
spirit
of
Adoption
,
enabling
them
to
call
God
Father
,
and
to
walk
under
the
light
of
his
grace
and
favour
,
they
will
say
,
It
is
good
to
be
here
.
So
that
the
desires
and
earnest
longings
of
mens
hearts
do
divide
the
world
into
two
parts
;
Some
,
and
they
are
only
few
,
who
with
David
say
,
As
the
Hart
panteth
after
the
water-brooks
,
so
do
their
souls
after
God
.
Yea
,
Their
souls
break
for
the
longing
they
have
to
God
at
all
times
.
But
then
others
,
they
seek
the
things
of
this
world
in
the
first
place
;
Let
them
have
their
pleasures
,
their
wealth
,
their
honours
,
then
with
the
Reubenites
they
will
sit
down
,
and
go
no
further
,
because
they
see
the
Land
is
a
good
and
pleasant
Land
,
never
desiring
to
go
into
Canaan
.
To
open
this
Doctrine
,
consider
,
First
,
That
all
the
while
a
man
is
meerly
natural
and
dead
in
his
sins
,
he
is
not
affected
with
,
nor
can
he
desire
any
spiritual
mercy
.
Even
as
dead
men
are
not
affected
with
pleasant
sights
,
or
melodious
sounds
.
No
wonder
then
,
though
we
do
out
of
the
Gospel
shew
such
all
the
glory
of
Heaven
,
yet
they
will
not
fall
down
and
worship
Christ
,
because
they
are
no
wayes
sensible
or
apprehensive
of
a
better
good
.
Can
a
Worm
that
crawleth
upon
the
ground
live
the
life
of
an
Angel
,
or
a
man
?
Alas
,
that
knoweth
nothing
,
but
to
crawl
on
the
ground
,
and
feed
on
the
dust
of
the
earth
.
Thus
it
is
with
every
carnal
man
,
speak
to
him
of
the
savour
of
God
,
of
the
light
of
his
countenance
,
he
knoweth
no
more
what
you
mean
,
than
the
bruit
beast
doth
what
reason
is
.
Besides
,
sinne
hath
so
infected
and
polluted
the
heart
and
appetite
of
every
natural
man
,
that
he
calleth
good
,
evil
;
and
evil
,
good
;
he
takes
sweet
for
bitter
,
and
bitter
for
sweet
.
That
as
the
Swine
loveth
to
wallow
in
its
mire
,
and
delighteth
in
that
,
more
than
in
the
sweetest
garden
that
is
:
Or
,
as
they
say
of
those
blind
Beetles
that
live
in
muck
and
dung
,
but
sweet
things
do
presently
kill
them
;
thus
it
is
with
every
natural
man
,
he
is
not
only
not
affected
,
but
he
is
contrarily
disposed
to
heavenly
things
,
Rom.
8.
The
wisdome
of
the
flesh
is
enmity
against
God
.
The
wisdome
,
the
best
understanding
,
parts
and
knowledge
that
he
hath
,
is
as
full
of
malice
against
holy
things
,
as
a
Toad
of
poison
.
The
Greek
word
doth
not
only
signifie
his
intellectual
,
but
his
practical
wisdom
and
affection
;
he
doth
not
say
,
He
hath
savoury
knowledge
of
heavenly
things
(
Sapientia
est
sapida
scientia
;
)
And
as
Bernard
,
Sapiens
est
cui
res
sapiunt
,
prout
sunt
.
Heavenly
things
savour
as
heavenly
;
earthly
things
as
earthly
.
)
But
in
every
natural
man
his
appetite
and
taste
is
wholly
disordered
,
he
finds
no
excellency
,
loveliness
in
heavenly
things
,
which
yet
to
a
gracious
heart
are
matter
of
exceeding
delight
and
ravishment
.
Hence
in
the
second
place
,
Till
a
man
be
regenerated
,
till
he
be
made
a
new
creature
,
and
endowed
with
an
heavenly
heart
,
he
is
no
sutable
subject
for
these
heavenly
things
.
Every
one
then
as
he
is
affected
and
disposed
,
so
he
judgeth
;
if
earthly
,
then
all
his
affections
move
that
way
;
if
heavenly
,
then
they
are
turned
the
contrary
way
.
As
you
see
in
mixed
and
compounded
bodies
,
what
element
doth
most
predominate
,
accordingly
is
their
motion
,
either
upward
or
downward
;
now
in
this
regenerate
person
,
his
nature
is
now
changed
,
and
he
hath
a
spiritual
resurrection
,
that
as
the
body
,
when
that
shall
rise
,
will
lose
its
gravity
and
burdensomness
;
for
we
shall
meet
the
Lord
in
the
Air
,
even
with
our
bodies
.
So
the
soul
in
this
life
made
partaker
of
a
spiritual
resurrection
,
hath
cast
off
those
burdens
and
clogs
,
that
did
press
it
down
to
the
creature
,
and
ascends
up
to
communion
with
God
and
Christ
.
And
besides
this
general
Cause
,
there
are
some
peculiar
qualifications
,
which
1.
The
sense
of
the
sting
of
sin
,
and
the
bitter
guilt
thereof
,
is
that
which
makes
a
man
go
out
of
himself
and
all
creatures
,
to
have
some
supply
and
comfort
.
Alas
,
the
soul
thus
broken
and
contrite
for
sinne
,
is
like
that
diseased
woman
,
that
had
spent
all
she
had
upon
Physicians
,
and
yet
she
was
as
bad
as
ever
,
till
Christ
cured
her
.
So
that
the
grace
of
God
,
and
Gospel
peace
is
the
only
oil
,
that
can
be
poured
into
this
wound
.
Come
to
a
David
,
who
complaineth
,
God
had
hid
his
face
,
yea
his
bones
were
broken
,
and
all
his
desirable
things
perish
;
and
tell
him
,
while
thus
affected
,
That
he
had
a
glorious
Kingdom
,
many
outward
mercies
and
delights
he
might
rejoyce
in
;
What
good
would
this
musick
do
to
his
sad
heart
?
Oh
it
's
something
else
that
must
cure
him
!
No
creature
,
no
wealth
can
do
it
,
but
peace
from
God
;
and
this
made
him
,
while
in
those
conflicts
,
but
getting
some
victory
,
breathe
out
so
affectionately
,
Psal.
32.
1.
Blessed
is
the
man
to
whom
the
Lord
imputeth
no
sinne
;
not
blessed
is
he
who
hath
the
good
things
and
pleasures
of
the
world
,
who
liveth
at
his
hearts
ease
,
but
whose
sinne
is
pardoned
.
Thus
the
guilt
of
sinne
maketh
him
esteem
Grace
and
Peace
.
2.
Those
spiritual
desertions
and
temptations
,
which
sometimes
the
dearest
of
Gods
children
feel
,
do
make
them
esteem
of
the
favour
of
God
,
the
possession
of
that
more
than
any
thing
.
They
sit
as
Rachel
,
refusing
to
be
comforted
,
till
they
have
obtained
this
.
How
precious
was
the
presence
of
Christ
to
the
Church
?
When
she
had
lost
him
,
then
she
will
hold
him
,
and
not
let
him
go
;
as
the
night
,
or
the
eclipse
maketh
the
Sunne
more
precious
.
Where
there
is
nothing
but
sense
of
unworthiness
,
what
is
more
welcome
than
grace
?
Where
there
is
a
desert
of
hell
and
damnation
,
where
the
soul
hath
cause
to
expect
nothing
but
the
frowns
and
vengeance
of
God
,
there
to
meet
with
grace
and
favour
:
Oh
how
welcome
is
this
!
Thus
the
heart
which
hath
continual
fears
,
tumult
and
warre
within
it self
,
to
have
peace
,
and
that
with
God
;
such
a
peace
as
no
outward
misery
can
take
away
;
What
unspeakable
refreshments
are
these
?
It
is
these
dark
and
cloudy
thoughts
,
that
make
the
least
beams
of
Gods
face
shining
upon
them
more
than
all
the
enjoyments
of
this
world
.
3.
The
experimental
taste
and
sweetness
,
which
they
have
of
heavenly
things
,
maketh
them
undervalue
all
things
else
.
If
the
Prodigal
after
he
had
eaten
of
the
satted
Calf
,
and
been
refreshed
in
his
fathers
house
,
had
returned
again
to
his
husks
,
how
unsufferable
had
it
been
?
This
aggravated
the
Israelites
ingratitude
,
that
after
they
had
eaten
Manna
,
they
should
desire
the
garlick
of
Egypt
.
The
Apostle
Peter
,
1
Pet.
2.
2
,
3.
exhorting
them
,
to
desire
the
sincere
milk
of
the
Word
,
to
be
as
much
affected
with
it
,
and
delight
in
,
as
children
with
their
milk
,
he
addeth
,
If
so
be
ye
have
tasted
how
good
God
is
;
implying
,
that
this
tasting
,
this
experimental
trial
of
the
goodness
and
grace
of
God
in
Christ
,
is
that
which
will
make
them
still
long
for
more
and
more
of
God
.
It
's
no
wonder
,
that
natural
men
are
never
affected
with
these
Gospel-promises
,
they
never
knew
better
,
they
were
never
acquainted
with
better
,
and
therefore
they
cannot
desire
it
;
but
thou
hast
known
how
good
God
is
,
thou
hast
had
the
first-fruits
of
Heaven
and
glory
upon
thy
soul
,
and
therefore
thou
dost
still
importune
for
more
,
and
desire
more
of
Gods
presence
,
never
saying
,
It
is
enough
.
In
the
next
place
,
Let
us
consider
the
Reasons
,
why
the
gracious
heart
doth
First
,
Because
these
spiritual
objects
have
only
universal
sufficiency
and
fulness
in
them
,
to
satisfie
and
content
the
heart
.
If
God
be
reconciled
,
if
he
be
our
God
,
what
then
can
be
wanting
to
our
happiness
?
Thus
David
acknowledged
,
when
he
said
,
Whom
have
I
in
Heaven
but
thee
,
and
none
in
earth
in
comparison
of
thee
?
And
Psal.
●3
.
how
contented
and
happy
is
he
,
in
having
God
his
God
?
The
creatures
they
are
but
as
a
drop
,
they
have
only
a
limited
goodness
,
but
God
is
the
ocean
,
there
is
nothing
wanting
.
Hence
it
is
,
that
because
the
glorified
Saints
have
a
beatifical
vision
of
God
,
therefore
they
cannot
sin
,
they
cannot
immoderately
desire
any
thing
else
.
Secondly
,
These
spiritual
mercies
they
are
everlasting
and
eternal
.
If
the
Apostle
had
wished
honours
,
wealth
,
long
life
to
them
,
yet
all
these
would
have
been
but
for
a
moment
comparatively
,
they
could
not
have
continued
with
them
alwayes
;
whereas
the
favour
of
God
,
and
the
effects
thereof
,
they
are
to
all
eternity
:
whom
God
taketh
into
his
favour
,
he
never
casteth
out
.
How
many
men
have
been
in
grace
and
favour
with
the
Potentates
of
the
world
,
yet
at
last
cast
off
,
and
ended
their
dayes
tragically
?
Haman
may
be
a
constant
instance
of
the
inconstant
grace
and
favour
of
men
;
but
whom
God
receiveth
into
this
favour
,
he
will
never
abhorre
again
:
Such
gifts
as
these
,
are
without
repentence
.
Oh
then
press
hard
for
this
,
use
an
holy
violence
for
this
!
This
will
never
leave
thee
,
till
it
hath
made
thee
eternally
happy
.
The
Manna
that
was
gathered
for
any
day
of
the
week
,
would
last
but
that
night
,
but
that
which
was
treasured
up
for
the
Sabbath-day
,
would
continue
longer
.
Thus
the
things
laid
up
for
this
life
,
they
will
quickly
vanish
,
but
what
is
in
reference
to
Heaven
,
and
our
Sabbath
or
rest
there
,
that
will
continue
alwayes
.
Use
of
Instruction
,
To
teach
us
what
we
are
most
to
desire
for
our selves
or
others
.
What
should
Ministers
most
wish
for
the
people
,
even
that
they
might
have
this
grace
,
this
peace
in
the
Text
?
And
you
should
above
all
things
desire
it
for
your selves
:
Oh
then
take
heed
of
such
wayes
,
such
courses
,
as
drive
away
Gods
grace
,
and
his
peace
!
What
peace
can
there
be
(
as
Jehu
said
)
as
long
as
whoredoms
were
in
the
Land
?
See
that
notable
place
,
Isa.
57.
21.
There
is
no
peace
,
saith
my
God
to
the
wicked
.
What
canst
thou
expect
Gods
grace
to
pardon
,
while
thou
hast
no
grace
in
thy
own
heart
?
This
also
teacheth
parents
what
they
should
in
the
first
place
pray
for
their
children
,
as
also
friends
for
their
acquaintance
,
even
this
grace
of
God
.
How
zealous
was
Paul
in
desiring
this
for
the
Jews
?
We
read
of
a
notable
expression
,
Epist.
3.
of
John
ver
.
2.
There
he
wisheth
Gaius
,
as
much
health
to
his
body
,
as
he
had
in
soul
;
How
excellent
was
his
soul
,
that
was
in
better
condition
than
his
body
?
SERM.
XXIII
.
Of
the
Name
,
Nature
and
Preheminence
of
the
Grace
of
God
above
all
other
things
.
2
COR.
1.
2.
Grace
be
to
you
,
and
Peace
,
&c.
THe
next
thing
considerable
in
these
words
,
are
the
particular
mercies
prayed
for
in
this
Salutation
.
The
first
whereof
,
and
that
which
is
the
efficient
cause
of
all
other
things
,
is
Grace
.
The
Common-place
in
Divinity
,
De
Gratia
Dei
,
of
the
grace
of
God
,
is
of
a
very
vast
extent
,
and
most
of
the
Popish
,
Arminian
and
Socinian
errours
,
arise
from
the
mistake
of
the
use
of
this
word
in
the
Scripture
;
but
it
would
be
impertinent
to
grasp
that
whole
controversie
.
I
shall
not
treat
any
more
of
it
,
then
what
may
relate
to
this
Text.
We
may
therefore
briefly
take
notice
of
the
use
of
it
to
our
purpose
,
That
the
first
and
most
principal
signification
of
it
,
is
the
favour
and
mercy
of
God
towards
us
;
for
it
answereth
the
Hebrew
word
Chen
,
which
comes
of
a
root
that
signifieth
to
have
mercy
.
So
that
when
the
Scripture
faith
,
We
are
justified
by
grace
,
we
are
called
by
grace
,
we
are
saved
by
grace
.
The
Popish
party
doth
grosly
erre
,
taking
grace
there
for
something
in
us
wrought
by
the
Spirit
of
God
,
whereas
it
is
indeed
without
us
,
even
the
Attribute
of
mercy
and
grace
in
God
.
So
that
the
meaning
is
,
We
obtain
such
glorious
priviledges
,
not
because
of
any
thing
in
our selves
,
though
never
so
holy
,
but
because
of
the
meer
grace
and
favour
of
God
without
us
.
Grace
then
in
the
most
frequent
and
principal
signification
of
it
,
denoteth
the
favour
and
goodness
of
God
.
But
then
In
the
second
place
,
It
is
used
sometimes
for
the
Effects
of
this
Grace
.
For
as
mercy
is
sometimes
taken
for
the
attribute
in
God
,
and
sometimes
for
the
effects
of
it
:
So
likewise
is
grace
.
Hence
it
is
that
Gods
grace
,
is
sometimes
put
for
the
Gospel
,
and
the
preaching
of
the
Word
.
This
being
meerly
from
his
grace
,
that
he
vouchsafeth
such
a
mercy
to
his
people
,
Act.
20.
24.
Tit.
2.
11.
Sometimes
it
is
taken
for
the
good
success
and
special
assistance
that
God
giveth
unto
the
preachers
of
it
,
Act.
14.
26.
1
Cor.
15.
10.
Yet
not
I
,
but
the
grace
of
God
,
viz.
assisting
and
giving
success
to
my
ministerial
labours
.
Again
,
It
's
applied
to
those
common
gifts
of
Gods
Spirit
,
which
were
so
wonderfully
vouchsafed
in
those
dayes
,
To
speak
with
tongues
,
to
work
miracles
,
these
are
called
the
grace
of
God
;
though
some
would
distinguish
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
3.
10.
1
Pet.
4.
10.
Yea
the
very
function
and
offices
in
the
Church
are
called
Gods
Grace
;
as
Paul
did
his
Apostleship
,
Rom.
1.
5.
because
it's
the
meer
grace
of
God
,
that
hath
appointed
such
Offices
in
the
Church
.
Lastly
,
That
which
the
Roman
Church
makes
the
more
ordinary
sence
,
that
indeed
is
sometimes
,
but
seldom
to
be
found
in
Scripture
,
viz.
to
signifie
those
habits
and
principles
of
holiness
,
which
are
with
in
us
.
There
are
some
indeed
,
who
say
,
The
Scripture
never
useth
the
word
Grace
in
this
sense
,
but
some
places
seem
to
be
clear
,
Col.
3.
16.
Col.
4.
6.
Heb.
13.
9.
2
Pet.
3.
18.
And
therefore
we
may
truly
call
that
work
of
God
in
us
Grace
,
so
that
we
do
not
make
it
to
justifie
or
save
,
for
that
is
the
grace
of
God
without
us
.
Observe
,
That
the
grace
of
God
is
to
be
desired
by
every
one
,
in
the
chiefest
and
first
This
we
should
earnestly
pray
for
,
that
whatsoever
God
would
deny
us
,
yet
that
he
would
give
us
his
grace
and
favour
.
We
are
(
I
say
)
to
desire
it
,
not
only
above
all
temporal
and
earthly
comforts
above
riches
,
honours
and
long
life
,
but
even
above
the
sanctification
and
holiness
of
our
souls
,
which
God
worketh
.
We
are
to
desire
his
grace
,
more
than
grace
in
our
own
hearts
;
for
this
is
the
effect
of
that
,
and
this
alone
being
imperfect
in
us
,
could
not
justifie
or
save
us
.
Let
us
discover
this
rich
treasure
of
Gods
grace
,
though
the
Apostle
Ephes.
2.
5.
calls
it
,
The
exceeding
riches
of
his
grace
;
so
that
we
can
never
speak
to
the
full
of
it
,
though
we
had
the
tongue
of
men
and
Angels
,
still
there
is
more
in
the
grace
of
God
,
than
we
are
able
to
fathom
.
We
must
therefore
speak
and
understand
as
children
about
it
,
till
in
Heaven
this
imperfection
be
done
away
.
And
First
,
We
must
know
,
that
God
hath
several
attributes
tending
to
the
same
thing
,
yet
do
not
ionally
differ
.
There
is
his
Goodness
,
whereby
he
is
willing
to
communicate
of
his
fulness
to
the
creature
.
Thus
he
was
good
to
Adam
,
making
him
so
glorious
a
creature
.
There
is
his
Mercy
,
and
that
is
,
whereby
he
pitieth
his
creature
,
being
cast
into
misery
.
There
is
also
his
Patience
and
Long-suffering
,
which
is
extended
to
sinners
that
do
for
a
long
time
rebell
against
him
,
when
he
could
,
if
he
pleased
,
destroy
them
every
moment
in
hell
.
And
lastly
,
here
is
this
property
of
Grace
,
whereby
he
is
called
a
gracious
God
:
And
this
the
Scripture
doth
speak
of
,
as
the
most
glorious
and
comfortable
attribute
;
and
that
doth
imply
these
things
:
1.
That
whatsoever
good
God
doth
bestow
upon
us
,
it
cometh
solely
and
originally
from
his
meer
bounty
and
good
pleasure
.
So
that
there
is
nothing
in
us
,
that
may
in
the
least
manner
,
either
merit
with
God
,
or
move
him
to
be
thus
gracious
.
So
that
we
can
never
hear
of
this
word
[
Grace
]
but
it
should
presently
humble
and
debase
us
,
it
should
make
us
condemn
our selves
,
and
give
all
to
God
.
For
if
it
be
of
grace
,
than
there
was
no
motive
in
us
,
God
out
of
his
own
bowels
doth
this
for
us
,
Rom.
1.
5
,
6.
The
Apostle
speaketh
very
fully
to
this
,
If
of
grace
,
than
it
is
not
of
works
,
otherwise
grace
is
no
more
grace
.
So
that
to
acknowledge
the
grace
of
God
,
as
Pelagians
were
forced
to
do
,
and
so
Papists
and
Arminians
do
,
yet
at
last
to
divide
between
grace
and
our
selves
,
to
make
us
co-workers
with
it
,
yea
to
make
it
effectual
;
this
is
to
take
all
away
really
,
that
we
had
given
verbally
before
.
So
that
if
it
be
Gods
grace
,
we
must
not
give
so
much
as
the
least
sigh
and
desire
to
our selves
;
all
cometh
meerly
from
the
good
pleasure
of
his
own
will
.
2.
Grace
doth
not
only
thus
imply
a
pure
and
only
original
from
God
himself
,
excluding
us
,
but
it
supposeth
also
a
manifest
unworthiness
in
us
,
and
a
contrary
desert
to
what
God
bestoweth
upon
us
.
Therefore
grace
in
the
Scripture
language
supposeth
sinfulness
in
us
,
that
we
deserve
to
be
abhorred
,
and
cast
out
of
Gods
presence
.
Hence
justification
and
pardon
of
sinne
are
attributed
to
the
grace
of
God
,
because
we
by
our
sins
might
justly
have
expected
Gods
vengeance
,
and
his
condemnation
.
So
that
the
word
Grace
is
still
to
debase
us
more
and
more
in
our
own
eyes
.
For
it
doth
not
only
proclaim
,
that
all
cometh
meerly
from
God
,
but
also
that
we
are
wretched
sinners
,
who
have
deserved
the
anger
and
frowns
of
God
,
when
now
we
have
the
light
of
his
countenance
.
To
Adam
God
was
very
bountifull
,
and
full
of
love
;
yet
some
Divines
say
,
That
we
cannot
call
that
Gods
grace
to
him
,
because
Adam
was
not
in
a
sinfull
and
contrary
estate
,
deserving
the
wrath
of
God
.
3.
This
grace
of
God
is
more
especially
demonstrated
in
those
effects
which
relate
to
the
happiness
and
blessedness
of
the
soul
.
Therefore
it
's
the
grace
of
God
in
calling
and
justifying
us
,
in
sending
his
Sonne
to
redeem
us
,
in
vouchsafing
Gospel-mercies
to
us
.
In
this
the
grace
of
God
is
made
most
apparent
;
and
this
should
teach
us
,
what
we
should
prize
most
,
what
we
should
be
affected
most
with
,
even
these
spiritual
mercies
.
The
Scripture
doth
seldom
or
never
call
it
,
the
grace
of
God
,
to
give
us
wealth
,
health
and
temporal
mercies
;
these
are
not
worthy
to
be
mentioned
,
when
we
speak
of
Justification
,
Remission
and
Salvation
;
and
yet
how
carnal
and
corrupt
are
we
?
We
desire
the
grace
or
favour
of
God
,
for
our
bodies
,
for
outward
happiness
;
but
who
is
sensible
of
the
need
of
Gods
grace
in
this
spiritual
manner
?
Thou
canst
not
therefore
argue
Gods
grace
is
to
thee
,
because
thou
livest
in
prosperity
.
and
hast
what
thy
soul
can
desire
.
For
these
may
stand
with
Gods
anger
and
wrath
,
thou
mayest
be
a
fire-brand
of
hell
,
and
one
prepared
for
destruction
for
all
this
.
Oh
then
be
sensible
of
that
which
the
Scripture
attributeth
to
Gods
grace
,
but
none
save
an
holy
,
heavenly
heart
can
do
this
!
4.
This
grace
is
communicated
to
us
in
and
through
Christ
.
So
that
it
is
called
in
Scripture
,
The
grace
of
the
Lord
Jesus
Christ
,
in
a
two-fold
respect
,
1.
Efficiently
,
If
we
hold
the
merits
and
satisfaction
of
Christ
(
they
say
)
this
overthroweth
the
grace
of
God
,
making
it
none
at
all
.
What
grace
is
it
(
say
they
)
for
God
to
forgive
and
pardon
,
when
he
receiveth
full
satisfaction
for
it
?
But
though
it
be
of
Justice
to
Christ
,
yet
it
is
meer
and
only
Grace
in
respect
of
us
,
and
that
many
wayes
,
but
especially
in
these
two
particulars
;
1.
That
God
was
not
bound
to
take
a
Surety
for
us
;
he
might
have
stood
for
satisfaction
in
our
own
persons
;
that
we
who
had
sinned
should
also
be
punished
.
And
then
,
2.
Although
this
price
be
paid
,
yet
the
application
of
it
,
is
wholly
of
grace
.
For
how
many
are
damned
?
How
many
have
no
sinne
forgiven
,
or
pardoned
to
them
,
although
Christ
came
as
a
Saviour
into
the
world
.
It
is
therefore
meer
,
and
only
grace
to
make
thee
partaker
of
this
grace
,
which
cometh
by
Christ
.
God
is
gracious
,
but
Christ
made
way
for
it
.
5.
Gods
grace
therefore
is
the
same
,
with
that
which
the
Scripture
calls
the
light
of
his
countenance
;
Which
is
an
allusion
to
men
,
who
when
they
were
pleased
,
and
delight
in
any
,
they
look
in
a
smiling
and
chearfull
manner
upon
such
.
Thus
it
is
with
God
,
when
he
is
reconciled
through
Christ
with
those
that
are
his
,
he
doth
presently
cast
away
his
anger
,
doth
no
longer
turn
his
face
from
them
,
abhorring
and
loathing
their
persons
and
duties
;
but
he
accepts
of
them
,
looketh
upon
them
with
delight
:
Insomuch
that
the
Scripture
makes
this
to
be
the
utmost
blessedness
,
that
a
godly
man
can
desire
to
have
,
The
light
of
Gods
countenance
shining
upon
him
,
to
be
under
his
gracious
favour
,
as
you
see
by
Davids
earnest
petition
for
it
,
and
the
sad
troubles
and
distresses
,
which
were
upon
his
soul
when
he
hid
his
face
from
him
.
So
that
to
partake
of
Gods
grace
comprehends
all
the
comfort
,
glory
and
blessedness
we
can
desire
.
6.
This
property
of
God
,
of
being
gracious
,
though
it
hath
alwayes
been
to
the
Church
since
Adam's
fall
,
yet
it
hath
broken
out
by
degrees
:
Insomuch
that
the
Gospel
time
is
the
time
of
grace
in
a
more
eminent
manner
.
Abraham
,
and
Noah
,
and
David
,
these
were
all
justified
by
grace
,
as
well
as
we
,
though
in
Christs
time
this
glorious
light
break
out
into
its
full
lustre
.
God
telleth
Moses
,
Exod.
22.
27.
He
would
hear
the
cry
of
the
oppressed
,
for
he
was
gracious
.
And
David
often
,
Psal.
86.
15.
Psal.
111.
4.
doth
acknowledge
this
comfortable
property
in
God
,
that
he
is
gracious
.
So
that
in
the
old
administration
,
though
every
thing
was
more
covered
and
obscure
,
yet
then
it
was
the
grace
of
God
alone
,
that
they
made
their
refuge
;
yet
this
was
so
dark
comparatively
,
that
the
Evangelist
saith
,
John
1.
17.
The
Law
came
by
Moses
,
but
grace
and
truth
by
Jesus
Christ
;
as
if
those
former
dispensations
were
not
dispensations
of
grace
.
Hence
the
expression
is
,
Tit.
2.
11.
The
grace
of
God
hath
appeared
,
viz.
in
a
most
visible
,
irradiant
manner
,
that
our
eyes
are
dazelled
with
it
,
as
when
the
Sunne
shineth
in
its
full
strength
at
noon-day
.
So
that
all
those
Doctrines
,
which
in
these
Gospel
times
do
obscure
the
grace
of
God
,
are
more
intollerable
,
than
those
who
pleaded
the
Law
,
and
the
works
of
the
Law
in
former
times
.
7.
Let
us
consider
,
What
are
the
opposites
to
this
grace
of
God
;
or
,
What
are
those
sinnes
that
do
keep
off
this
grace
of
God
from
us
.
For
though
this
Sunne
shine
never
so
gloriously
;
though
this
Ocean
be
never
so
full
,
yet
if
we
shut
our
eyes
,
or
wilfully
stop
the
streams
of
this
fountain
,
we
shall
not
receive
any
good
by
it
.
And
there
are
these
remarkable
sins
,
like
so
many
opacous
bodies
,
that
do
interclude
this
grace
from
us
.
I
shall
not
meddle
with
Doctrinal
opinions
,
but
practical
indispositions
.
And
1.
He
who
seeketh
to
be
justified
by
the
works
of
the
Law
,
by
his
external
obedience
thereunto
,
he
will
never
come
under
the
sweet
benefit
of
Gods
grace
.
A
man
that
is
fully
confident
in
his
own
righteousness
,
and
the
good
of
his
own
heart
,
will
alwayes
be
neglective
of
the
grace
of
God
.
You
may
see
this
largely
by
those
arguments
the
Apostle
hath
in
his
Episties
.
A
pharisaical
spirit
is
alwayes
an
adversary
to
Free-grace
;
but
oh
the
proneness
in
all
to
this
sinne
,
especially
men
civillized
,
and
meerly
moralized
,
that
are
kept
from
the
gross
pollutions
of
the
world
!
You
may
as
soon
remove
the
earth
,
as
such
,
from
their
supposed
righteousness
.
The
Apostle
speaketh
it
as
the
general
sinne
of
the
Jews
,
Rom.
10.
2.
That
being
ignorant
of
the
righteousness
of
God
,
they
went
about
to
establish
their
own
righteousnesse
.
They
would
fain
set
up
this
Dagon
.
This
is
the
sweet
poison
,
that
is
the
death
of
so
many
;
Intus
existens
prohibet
alienum
.
And
when
the
sensible
object
is
put
upon
the
sensitive
faculty
,
it
cannot
perceive
.
And
hence
it
is
that
there
are
very
few
,
that
do
indeed
admire
and
set
up
this
grace
of
God
.
If
the
Prodigal
had
fared
as
deliciously
every
day
,
as
Dives
,
he
would
never
have
desired
his
Fathers
house
.
2.
Another
indisposing
thing
,
to
esteem
of
the
grace
of
God
,
is
the
consequent
of
this
,
When
men
are
not
sensible
of
original
corruption
,
in
the
efficacy
of
it
,
when
they
do
not
see
or
feel
how
miserable
they
are
.
These
two
go
alwayes
together
;
he
that
maketh
nothing
of
original
sinne
,
hath
also
as
low
and
slighty
thoughts
of
grace
.
You
see
it
in
Paul
,
while
ignorant
of
this
,
what
high
and
great
thoughts
he
had
of
himself
;
but
when
once
he
came
to
be
anatomized
,
when
once
the
dark
corners
of
his
soul
were
made
known
,
then
who
did
more
long
for
,
and
breathe
after
the
grace
of
God
than
he
?
3.
A
third
indisposition
,
which
is
a
natural
consequent
of
the
former
,
Where
there
is
not
poverty
of
spirit
,
brokennesse
of
heart
,
and
thereby
an
hungring
and
thirsting
after
the
grace
of
God
.
With
such
also
this
hath
no
precious
acceptance
,
Matth.
11.
28.
Come
unto
me
ye
that
are
heavy
loaden
,
and
I
will
ease
you
.
Ho
,
every
one
that
thirsteth
,
Come
,
saith
Christ
.
But
alas
,
where
are
these
tender
,
contrite
,
and
hungring
Christians
?
No
marvel
that
you
see
so
few
crying
out
,
Oh
,
if
we
could
have
the
light
of
Gods
countenance
,
if
we
could
but
feel
the
grace
of
God
shining
upon
us
,
we
would
not
matter
any
outward
condition
whatsoever
!
Such
flowers
as
these
grow
but
in
few
places
.
Christ
and
his
grace
are
not
importunately
desired
and
wrestled
for
in
prayer
,
because
so
few
are
of
a
contrite
hear
.
SERM.
XXIV
.
Who
are
fit
Subjects
to
partake
of
the
Grace
of
God
.
As
likewise
Rules
and
Scripture-characters
of
the
Grace
of
God
,
by
which
we
may
rightly
understand
,
and
judge
of
it
.
2
COR.
1.
1.
Grace
be
to
you
,
&c.
WE
have
heard
,
That
the
grace
of
God
is
the
chiefest
and
most
eminent
capable
and
fit
Subjects
,
that
may
partake
of
this
grace
of
God
.
There
remain
some
more
Qualifications
to
be
insisted
upon
.
And
First
,
Such
only
partake
of
Gods
grace
without
,
who
have
true
inward
sanctifying
grace
.
For
although
it
be
true
,
that
the
grace
of
God
without
us
,
is
to
be
preferred
and
esteemed
above
all
inherent
grace
,
yet
these
are
inseparably
conjoyned
together
.
None
can
claim
Gods
grace
,
and
plead
the
mercifull
effects
thereof
,
but
such
who
have
this
testimony
,
and
evidence
within
.
It
is
true
,
this
grace
(
as
is
to
be
shewed
)
maketh
way
for
it self
;
and
begins
the
first
stone
in
this
spiritual
foundation
:
but
then
the
subsequent
effects
of
this
grace
,
are
only
to
those
,
who
have
the
inward
work
of
it
upon
their
own
souls
.
And
this
must
be
diligently
observed
,
that
so
wicked
and
ungodly
men
may
not
think
to
taste
of
this
tree
of
life
:
What
hast
thou
to
do
,
to
speak
of
Gods
grace
,
to
hope
in
Gods
grace
,
who
hast
no
grace
in
thy
heart
?
Think
not
,
that
God
will
extend
it
to
such
as
thou
art
;
for
then
it
would
be
such
grace
,
as
would
encourage
to
sinne
,
and
imbolden
in
evil
wayes
.
Then
we
might
truly
take
up
that
resolution
,
which
the
Apostle
with
so
much
indignation
rejecteth
,
Let
us
sinne
that
grace
may
abound
.
No
,
the
whole
word
of
God
speaketh
no
grace
,
no
peace
to
a
wicked
man
.
It
's
not
the
grace
of
God
,
but
the
anger
,
the
fury
,
and
the
wrath
of
God
to
such
persons
.
Hence
Exod.
14.
even
at
that
very
time
,
when
God
is
pronounced
gracious
and
long-suffering
,
it
is
added
,
Who
will
in
no
wise
acquit
the
guilty
;
yet
who
can
keep
off
these
swine
from
running
into
this
sweet
garden
?
Let
them
live
graceless
persons
,
yet
for
all
this
,
they
prefume
God
will
be
gracious
to
them
.
But
be
not
deceived
,
Gods
word
is
not
a
lie
;
thou
wilt
find
the
issue
to
be
,
as
that
speaketh
.
And
although
thou
mayest
for
the
present
have
much
outward
prosperity
,
many
temporal
advantages
,
yet
the
curse
and
anger
of
God
may
be
upon
thee
all
the
day
long
for
all
this
.
Dives
had
great
store
of
earthly
benefits
,
but
needed
as
much
a
crum
of
Gods
grace
,
as
it
were
,
as
Lazarus
did
a
crum
of
bread
from
his
Table
.
Therefore
judge
thy
condition
,
though
overflowing
with
many
outward
comforts
,
no
better
than
an
hell
,
till
the
grace
of
God
be
dispensed
towards
thee
.
Secondly
,
Those
only
are
preparrd
to
enjoy
this
grace
of
God
,
who
do
exercise
faith
in
the
promises
of
the
Gospel
.
For
faith
is
like
opening
of
the
window
,
that
lets
in
this
glorious
light
upon
the
soul
.
The
grace
of
God
is
no
otherwise
communicated
unto
us
,
but
by
believing
,
Joh.
1.
12.
To
them
that
did
believe
,
he
gave
them
power
to
become
the
Sons
of
God
.
Rom.
3.
24.
Justified
freely
by
his
grace
,
through
faith
in
his
bloud
.
So
that
faith
is
the
hand
to
receive
this
precious
pearl
.
And
for
this
reason
it
is
,
that
Gods
children
are
no
more
filled
with
this
grace
;
it
doth
not
like
oil
runne
into
all
their
wounds
,
because
by
unbelief
they
shut
up
their
souls
,
and
make
sad
obstructions
unto
this
grace
of
God
.
Oh
then
,
if
thou
who
are
truly
godly
walkest
in
a
dejected
manner
,
saying
with
David
,
Hath
God
forgotten
to
be
gracious
?
Know
God
is
as
gracious
as
ever
,
yea
and
as
willing
his
grace
should
overflow
to
thy
soul
,
but
thou
art
unwise
and
froward
;
thou
doest
not
set
upon
this
great
work
of
faith
,
which
is
the
key
,
as
it
were
,
to
open
these
treasures
of
Gods
grace
.
Know
then
,
that
so
much
faith
as
thou
bringest
,
so
much
of
Gods
grace
thou
shalt
partake
of
.
And
therefore
it
is
,
That
to
be
justified
by
faith
,
to
be
saved
by
faith
,
and
to
be
justified
by
grace
,
or
saved
by
grace
,
is
made
all
one
by
the
Apostle
,
and
he
argueth
from
one
to
the
other
;
and
this
way
of
Gods
grace
,
with
the
manner
of
receiving
,
it
cometh
wholly
by
revelation
.
It
's
alone
by
the
word
of
God
,
that
we
come
to
know
God
to
be
so
gracious
;
and
it
's
alone
by
the
same
Word
,
that
we
come
to
know
what
faith
is
,
and
how
by
that
only
,
and
not
working
,
we
do
receive
of
this
grace
.
No
wonder
then
,
if
the
troubled
and
humbled
sinner
be
so
longere
he
comes
to
be
replenished
with
this
grace
,
that
he
keepeth
constantly
in
fears
and
doubts
;
for
till
he
put
himself
upon
this
way
of
faith
,
there
is
not
the
least
cranny
in
his
soul
,
wherein
the
least
glimpse
of
Gods
favour
can
approach
unto
him
.
Thirdly
,
Such
are
capable
subjects
of
Gods
grace
,
that
are
affected
thankefully
with
the
least
discoveries
and
manifestations
of
it
to
the
soul
.
The
Sunne
is
not
more
welcome
to
the
world
,
than
the
grace
of
God
to
a
broken
,
contrite
heart
.
If
then
the
soul
come
to
taste
of
the
sweetness
of
it
,
both
heart
and
mouth
will
overflow
in
the
acknowledging
of
this
grace
.
And
indeed
therefore
doth
the
Lord
do
all
out
of
grace
to
us
,
that
as
the
Apostle
saith
,
We
might
be
to
the
praise
of
the
glory
of
his
grace
,
Ephes.
1.
6.
And
that
we
should
shew
forth
the
praise
of
him
,
who
hath
called
us
out
of
darkness
into
his
marvellous
light
,
1
Pet.
2.
9.
So
that
there
is
nothing
so
comely
and
beautifull
for
a
soul
partaking
of
this
grace
,
as
to
be
calling
upon
his
soul
,
and
all
within
him
to
praise
God
:
Yea
,
because
he
cannot
do
it
enough
,
to
call
upon
all
other
creatures
,
Angels
and
Saints
,
that
they
would
joyn
with
him
in
this
work
.
And
certainly
the
dullness
and
negligence
of
the
godly
is
much
to
be
lamented
in
this
very
particular
.
David
discovered
this
,
when
Psal.
103.
he
cals
upon
his
soul
to
blesse
God
;
and
in
other
places
,
Psal.
18.
2.
Awake
psaltery
and
harp
,
I
my self
will
awake
early
.
Why
then
is
it
thus
with
thee
,
that
in
temporal
mercies
and
deliverances
thou
art
so
cordially
sensible
of
them
?
If
God
of
weak
and
sick
,
make
thee
healthfull
;
if
he
recover
thee
from
the
gates
of
death
,
if
he
bless
thy
outward
estate
,
so
that
thou
art
freed
from
the
former
streights
and
perplexities
thou
wert
in
:
If
(
I
say
)
God
do
thus
for
thee
,
thou
lovest
to
take
notice
of
it
;
thou
canst
with
tears
and
joy
speak
of
Gods
goodness
to
thee
herein
;
but
for
those
great
and
unspeakable
riches
of
his
grace
,
in
calling
of
thee
,
and
justifying
of
thee
,
in
beginning
of
grace
in
thy
heart
;
these
things
thou
dost
not
meditate
of
so
affectionately
as
thou
oughest
to
do
.
How
farre
otheawise
was
it
with
Paul
,
whose
heart
,
was
like
a
fountain
never
dry
,
but
did
alwayes
stream
forth
abundantly
in
blessing
of
God
for
those
spiritual
mercies
.
Certainly
were
this
grace
of
God
rightly
considered
by
us
,
it
would
put
us
into
holy
ravishments
,
it
would
take
us
off
from
all
worldly
comforts
or
discontents
.
The
soul
possessed
with
thankfull
thoughts
about
this
grace
of
God
,
will
be
even
in
Heaven
it self
.
Indeed
we
should
account
this
our
meat
and
drink
,
and
our
only
blessedness
.
Oh
then
abhorre
thy self
,
for
not
being
ravished
more
with
this
grace
of
God
to
thee
!
Say
,
Lord
,
what
a
stone
,
what
frost
and
ice
am
I
?
yea
worse
than
they
;
for
David
calleth
upon
them
to
glorifie
and
praise
God
,
and
they
do
it
in
their
kind
;
but
I
am
forgetfull
and
dull
in
this
blessed
work
,
which
is
the
only
duty
to
be
done
to
all
eternity
.
It
may
be
then
thou
feelest
no
more
of
this
grace
of
God
,
because
thou
are
no
more
thankfull
for
the
present
enjoyments
of
it
;
and
it
argueth
thy
heart
not
only
too
dull
and
sluggish
,
but
too
earthly
and
worldly
,
that
thou
dost
not
bless
God
in
the
first
and
chiefest
place
,
for
the
workings
of
his
grace
towards
thee
.
Lastly
,
Such
only
are
capable
of
the
benefits
of
this
grace
,
who
do
not
abuse
it
,
or
turn
it
into
occasion
of
sinne
.
The
Apostle
Jude
4.
complaineth
of
some
,
who
did
turn
the
grace
of
God
into
wantonnesse
.
And
the
Apostle
Paul
,
Rom.
6.
1.
speaketh
of
some
,
who
encouraged
themselves
to
sinne
,
because
of
Gods
grace
.
Oh
take
heed
of
falling
into
this
Libertinism
and
licentiousnesse
.
As
the
swee●
and
comfortable
showrs
of
April
breed
frogs
and
other
vermine
,
as
well
as
pleasant
flowers
:
Thus
the
grace
of
God
,
when
falling
into
a
broken
humbled
soul
,
makes
him
more
godly
and
holy
;
but
dropping
on
the
wicked
and
carnal
heart
,
it
pampereth
him
,
and
nourisheth
him
the
more
in
his
sinnes
.
How
many
spiders
get
poison
out
of
these
sweet
flowers
?
How
many
do
encourage
themselves
in
their
prophaneness
,
and
go
boldly
on
in
their
manifest
impieties
,
hardening
themselves
with
the
thoughts
of
Gods
grace
?
Thus
whereas
bitter
pils
,
the
judgements
of
God
would
have
consumed
their
lusts
;
those
sweet
and
comfortable
things
of
Gods
grace
,
do
more
confirm
them
in
their
impieties
.
Oh
take
heed
of
being
wicked
,
because
God
is
gracious
!
For
thou
wilt
find
,
though
he
be
infinitely
gracious
,
and
that
to
great
sinners
,
when
repenting
and
humbling
themselves
,
yet
to
such
as
abuse
and
turn
his
grace
into
an
occasion
of
sinne
,
the
hottest
flames
of
his
anger
will
fall
upon
such
.
In
the
next
place
,
Consider
some
Rules
,
how
rightly
to
understand
and
judge
First
,
You
must
know
that
there
are
those
who
extreamly
erre
about
the
grace
of
God
,
and
yet
are
directly
opposite
to
one
another
.
The
Pelagian
,
the
Papist
,
Arminian
and
Secinian
;
all
these
do
more
or
lesse
diminish
,
and
nullifie
the
grace
of
God
.
For
howsoever
they
have
many
plausible
and
specious
distinctions
,
by
which
they
would
evade
to
be
thought
enemies
to
Gods
grace
,
yet
unless
we
give
all
to
grace
,
we
make
it
no
grace
at
all
.
Austin's
known
assertion
is
very
true
,
Gratia
non
est
gratia
ullo
modo
,
nisi
sit
gratuita
omni
modo
.
The
Pelagians
of
old
did
deceive
the
Eastern
Church
,
by
granting
,
That
all
those
were
to
be
anathematized
,
who
did
not
hold
the
grace
of
God
necessary
to
every
good
work
:
And
the
Papists
with
the
Arminians
,
do
carry
it
so
speciously
,
as
if
they
indeed
did
set
up
grace
more
than
their
Adversaries
.
Let
not
therefore
every
one
that
speaketh
of
grace
,
be
presently
accounted
Orthodox
,
and
to
endure
the
Scripture-proof
and
trial
.
Again
,
on
the
other
side
,
there
are
Antinomians
,
who
do
erre
grievously
,
though
they
only
would
be
thought
to
admire
free
grace
,
condemning
all
as
Legal
Preachers
,
and
of
an
Old
Testament
spirit
,
that
do
not
speak
of
grace
,
as
they
do
.
Now
God
is
so
gracious
these
tell
us
to
his
people
,
That
he
seeth
no
sinne
in
them
,
that
he
doth
not
afflict
for
sinne
.
They
tell
us
of
such
a
grace
,
That
God
looketh
upon
us
,
as
if
we
were
Christ
himself
,
and
that
he
doth
this
from
all
eternity
:
That
Paul
before
his
conversion
,
while
a
persecuter
and
blasphemer
,
was
as
much
in
the
love
and
grace
of
God
,
as
after
his
conversion
:
That
the
vilest
and
most
wicked
of
men
,
even
while
they
are
so
,
are
to
receive
Christ
as
a
Saviour
:
That
neither
sinnes
or
good
works
do
at
all
marre
,
or
make
our
peace
:
That
faith
justifieth
only
declaratively
,
by
manifesting
unto
us
,
That
God
did
from
all
eternity
justifie
us
.
These
and
such
like
poisonous
tenents
they
affirm
,
and
this
(
they
say
)
is
to
preach
free
grace
.
Thus
you
see
the
grace
of
God
may
be
opposed
on
the
right
hand
,
and
on
the
left
.
Therefore
in
the
second
place
,
take
this
Rule
,
That
we
must
not
exalt
grace
according
to
our
own
fancies
and
opinions
,
making
such
a
grace
as
we
would
have
,
and
then
go
to
the
Scripture
to
confirm
it
;
but
the
word
of
God
must
be
the
alone
Rule
in
this
case
.
So
that
by
the
Scripture
alone
,
we
shall
not
give
too
little
,
nor
on
the
other
side
attribute
too
much
to
it
,
making
Gods
grace
to
be
such
a
thing
not
indeed
as
it
is
,
but
such
as
we
would
have
.
It
is
good
therefore
to
attend
to
the
Scripture
,
and
to
lay
all
our
own
thoughts
and
all
humane
Authorities
aside
,
that
so
the
Scripture
grace
of
God
may
be
found
out
.
Now
these
Characters
we
may
have
of
that
grace
the
Scripture
commends
1.
That
the
Scripture-grace
doth
begin
all
the
good
in
us
.
We
do
not
prevent
God
,
but
he
prevents
us
.
Thus
our
Saviour
,
You
have
not
chosen
me
,
but
I
have
chosen
you
:
We
love
him
,
because
he
loved
us
first
.
So
that
the
word
of
God
doth
still
resolve
the
original
of
all
we
have
into
this
grace
of
God
,
as
Rom.
9.
and
Rom.
11.
Ephes
.
1.
Whosoever
therefore
makes
something
in
us
to
begin
,
and
then
Gods
grace
to
be
subsequent
;
he
setteth
not
up
grace
in
a
Scripture-way
.
Therefore
there
are
no
antecedent
merits
or
dispositions
in
us
,
for
which
God
doth
afterwards
bestow
his
grace
upon
us
.
The
very
first
desire
,
inspiration
,
and
least
unseigned
groans
after
Christ
is
from
this
grace
of
God
.
Therefore
the
beginnings
of
what
is
good
;
is
attributed
to
God
,
as
well
as
the
progressives
,
yea
the
initials
most
of
all
,
because
then
we
were
dead
in
sin
,
and
in
a
state
of
enmity
against
God
.
2.
The
grace
of
God
which
the
Scripture
commends
,
as
to
our
Sanctification
and
conversion
is
not
meerly
suasory
,
and
by
moral
arguments
,
or
in
an
universal
,
indeterminate
and
ineffectual
manner
,
till
we
by
our
freewill
content
to
it
;
but
it
's
a
grace
that
takes
away
the
heart
of
stone
,
and
giveth
an
heart
of
flesh
;
it
's
a
grace
that
gives
a
new
birth
,
and
maketh
us
new
creatures
.
Which
expressions
do
suppose
,
that
we
had
not
so
much
power
,
as
to
consent
unto
grace
,
till
grace
doth
enable
us
.
It
is
a
grace
that
giveth
us
both
to
will
and
to
do
.
It
's
a
grace
that
makes
us
to
be
what
we
are
,
and
so
to
differ
from
another
,
whereas
if
we
did
co-operate
with
grace
,
or
make
Gods
grace
effectual
,
then
it
would
be
we
our selves
,
and
not
Gods
grace
that
should
make
this
difference
.
3.
The
grace
of
God
which
the
Scripture
commends
,
as
to
our
Justification
is
imputed
grace
,
not
inherent
,
evangelical
grace
which
justifieth
us
,
is
external
,
though
by
faith
received
into
us
,
and
made
ours
.
And
this
is
greatly
to
be
observed
,
for
what
godly
man
,
when
he
goeth
for
Justification
and
consolation
,
doth
not
more
attend
to
inherent
grace
,
than
imputed
?
This
truth
is
the
very
heart
and
marrow
of
the
Gospel
.
It
is
about
this
that
there
is
so
much
doctrinal
and
practical
contending
,
Whether
grace
inherent
in
us
,
or
imputed
to
us
,
be
that
which
we
must
rest
upon
,
and
lean
upon
,
when
God
enters
into
judgement
with
us
?
We
say
only
imputed
grace
;
others
say
,
inherent
;
and
that
because
the
Apostle
excludeth
works
;
not
only
meritorious
work
,
but
godly
works
,
works
of
grace
done
by
us
.
And
here
now
the
Adversaries
seem
to
insult
,
saying
,
The
Apostle
excludeth
works
only
of
the
Law
,
such
as
are
done
by
our
natural
strength
,
or
perfect
works
,
or
works
that
merit
;
but
this
is
to
distinguish
where
the
Scripture
doth
not
;
and
whereas
it
is
said
,
that
the
works
of
grace
cannot
be
opposed
to
grace
,
because
they
flow
from
it
,
they
are
effects
of
it
.
It
's
answered
,
that
works
of
grace
cannot
indeed
be
opposed
to
that
principle
of
grace
within
us
,
from
whence
they
are
said
to
flow
;
but
they
are
opposed
to
that
grace
,
which
is
said
to
be
the
effect
of
them
,
viz.
Justification
and
remission
of
sins
.
So
that
though
works
of
grace
do
not
oppose
internal
renovation
,
yet
they
do
justification
,
which
they
say
is
produced
by
them
.
Again
,
whereas
they
say
,
That
none
extoll
grace
more
than
they
do
,
because
they
make
grace
inherent
to
make
us
accepted
of
with
God
.
Whereas
the
Protestants
debate
it
,
denying
it
this
noble
work
.
For
(
say
they
)
will
not
grace
be
most
advanced
in
Heaven
,
when
we
shall
be
justified
by
that
perfection
of
holiness
which
is
within
us
?
But
to
this
also
it
's
answered
,
That
it's
imputed
grace
,
which
is
Evangelical
grace
,
and
that
we
are
to
exalt
in
this
life
.
In
Heaven
indeed
this
Evangelical
and
imputed
grace
will
cease
,
though
all
glory
will
be
given
to
that
,
because
by
it
we
are
brought
to
perfect
inherent
grace
.
Lastly
,
The
Scripture-grace
,
though
it
be
not
for
good
duties
,
yet
doth
alwayes
require
the
study
of
them
,
and
diligent
attending
thereunto
.
So
that
as
we
must
not
with
the
Papist
make
our
duties
thrust
out
grace
;
so
neither
must
we
with
the
Antinomians
make
grace
to
thrust
out
duties
,
for
both
these
do
consist
together
.
Therefore
as
the
Scripture
speaks
of
Gods
grace
,
so
it
doth
also
of
those
holy
duties
,
which
if
we
do
not
diligently
perform
,
we
cannot
have
any
portion
in
everlasting
happiness
.
Use
of
Admonition
,
To
pray
for
that
spiritual
wisdome
,
that
we
may
joyn
Gods
grace
and
our
holiness
,
to
be
conscionable
in
performing
of
the
later
,
but
to
relie
only
upon
the
former
:
Especially
take
heed
of
such
wayes
and
courses
that
shall
put
thee
out
of
this
warm
Sunne
,
that
shall
make
thee
to
walk
in
darkness
,
not
feeling
the
comfortable
beams
thereof
.
Oh
remember
,
it
is
this
alone
,
that
makes
life
and
death
comfortable
.
It
is
true
,
thou
mayest
be
under
this
grace
of
God
,
yet
by
some
cloudy
temptations
upon
thy
soul
thou
not
be
able
to
perceive
.
Oh
but
let
thy
earnest
prayer
be
,
That
Gods
grace
may
not
only
be
to
thee
,
but
this
may
be
evidenced
to
thee
.
Thou
canst
never
have
true
solid
peace
,
and
quiet
contentation
of
soul
,
till
this
be
all
the
food
(
as
it
were
)
thou
livest
upon
;
till
this
be
all
the
cloaths
thou
coverest
thy
nakedness
with
.
SERM.
XXV
.
Of
the
Nature
of
true
Gospel
peace
,
and
wherein
it
chiefly
consisteth
.
2
COR.
1.
2.
Grace
be
to
you
,
and
Peace
from
God
our
Father
,
and
from
the
Lord
Jesus
Christ
.
VVE
are
now
come
to
the
second
thing
,
which
the
Apostle
doth
so
cordially
wish
these
Corinthians
,
and
that
is
Peace
.
Grace
is
the
Cause
,
Peace
is
the
Effect
.
Grace
is
the
fountain
,
Peace
is
the
stream
.
This
word
Peace
among
the
Hebrews
,
comes
from
a
root
signifying
,
to
be
whole
and
sound
,
because
by
Peace
they
did
mean
all
good
and
prosperity
,
as
by
Warre
,
the
Hebrew
word
coming
from
a
root
,
signifying
to
eat
and
devour
,
they
meant
all
misery
and
destruction
.
And
among
the
Hebrews
this
was
their
ordinary
salutation
and
greeting
,
Peace
be
to
you
,
intending
thereby
all
prosperity
and
happiness
:
And
so
some
expound
it
here
by
Peace
,
understanding
a
prosperous
and
successefull
proceeding
of
all
their
affairs
:
But
though
this
is
not
to
be
excluded
;
yet
we
take
Peace
in
the
same
sphere
with
Grace
;
and
as
that
did
relate
chiefly
to
spiritual
things
,
so
also
must
this
Peace
in
the
Text.
By
it
therefore
is
meant
,
the
fruit
of
Gods
grace
and
favour
,
viz.
a
quiet
,
serene
,
and
calm
,
joyfull
frame
of
soul
arising
from
the
sense
of
Gods
peace
through
Christ
,
whereby
we
walk
comfortably
,
boldly
,
and
not
daunted
under
sinne
,
afflictions
,
or
death
it self
.
A
most
blessed
and
choice
mercy
it
is
,
putting
a
believer
into
an
Heaven
,
while
he
is
on
this
earth
,
his
heart
keeping
(
as
it
were
)
a
perpetual
Sabbath
and
rest
within
.
So
that
whensoever
the
godly
find
diffidence
,
fears
,
disquietness
,
perplexities
,
troubles
and
dejections
of
soul
;
all
this
ariseth
because
this
peace
doth
not
prevail
,
and
keep
all
under
in
our
hearts
.
This
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
Peace
and
tranquillity
of
spirit
,
some
philosophers
,
especially
the
Stoicks
,
did
greatly
aim
at
,
and
accounted
it
the
chiefest
good
;
but
being
ignorant
of
Christ
and
faith
in
him
,
they
took
the
shadow
of
it
for
the
substance
.
Observe
,
That
peace
from
God
and
Christ
,
is
earnestly
to
be
prayed
for
,
as
a
special
and
choice
mercy
.
To
have
an
heart
so
evangelically
affected
through
the
apprehension
of
Gods
love
,
as
a
Father
in
Christ
;
that
as
the
young
child
can
sleep
sweetly
and
safely
in
its
mothers
arms
:
So
can
we
as
boldly
and
comfortably
by
faith
throw
our selves
into
the
bosom
of
our
heavenly
Father
.
Oh
,
why
are
there
such
tormenting
fears
,
such
tumultuous
conflicts
,
such
warres
and
confusions
in
thy
soul
,
when
such
a
priviledge
as
this
may
be
obtained
at
Gods
hand
?
But
to
direct
you
to
this
Peace
,
which
is
a
spiritual
Philosophers
〈◊〉
turning
all
into
gold
;
if
we
have
this
peace
,
then
they
are
afflictions
of
peace
,
exercises
of
peace
;
yea
death
is
peace
then
.
This
quiets
and
composeth
all
.
Let
us
first
take
notice
of
the
nature
of
it
briefly
.
And
First
,
This
peace
lieth
in
the
favour
and
grace
of
God
,
so
that
his
anger
and
wrath
,
because
of
sinne
,
is
wholly
removed
.
For
where
Gods
wrath
is
upon
a
man
,
where
his
face
is
set
against
him
,
that
man
hath
no
peace
,
Isa
57.
21.
There
is
no
peace
,
saith
my
God
to
the
wicked
.
Therefore
though
wicked
men
are
for
a
while
in
carnal
jollity
,
and
in
much
security
,
crying
,
Peace
,
peace
to
themselves
,
as
1
Thess.
5.
3.
even
then
destruction
shall
suddenly
surprize
them
.
The
very
Heathen
could
say
of
a
wicked
man
,
That
though
he
might
be
securus
,
yet
he
was
never
tutus
:
Though
he
might
cast
away
all
care
and
fear
,
bidding
his
soul
,
as
Dives
,
to
take
its
ease
,
yet
he
is
never
safe
;
for
in
the
midst
of
this
security
,
he
heareth
that
dreadfull
voice
,
Thou
fool
,
this
night
thy
soul
shall
be
taken
away
.
Let
then
the
wicked
men
tremble
and
quake
like
Belshazzar
,
for
they
may
see
,
not
one
,
but
many
hand-writings
,
not
in
a
wall
,
but
in
the
word
of
God
,
fore-telling
them
without
repentance
of
their
certain
damnation
.
This
peace
therefore
begins
first
in
Heaven
,
and
so
descends
into
a
mans
heart
.
God
removeth
his
anger
,
because
of
our
sins
;
he
is
become
a
gracious
and
reconciled
Father
,
and
hence
we
have
peace
.
Therefore
Rom.
5.
1.
it
is
called
,
Peace
with
God
;
insomuch
that
if
we
had
peace
with
all
the
Potentates
of
the
world
;
if
we
had
peace
with
the
world
,
which
yet
Christs
Disciples
shall
never
have
,
yet
this
is
nothing
to
peace
with
God
.
For
how
many
have
ventured
to
obtain
outward
peace
,
as
Spira
and
others
,
by
breaking
this
peace
;
and
thereupon
have
plunged
themselves
into
a
very
Hell
?
What
peace
can
any
in
the
world
give
thee
,
if
God
cause
his
anger
to
break
out
against
thee
?
Secondly
,
This
peace
,
as
it
doth
consistin
reconciliation
with
God
;
so
also
it
hath
the
sense
and
perswasion
of
this
,
it
brings
a
man
to
some
comfortable
knowledge
and
evidence
of
this
.
For
although
Gods
anger
be
removed
,
our
sins
be
forgiven
,
and
on
Gods
part
all
controversies
are
removed
against
us
,
yet
if
we
do
not
know
this
,
if
we
are
not
assured
our
hearts
are
us
much
troubled
and
disquieted
,
as
if
God
indeed
were
our
adversary
.
Hence
it
is
that
the
Spirit
of
God
is
sent
into
our
hearts
,
enabling
us
to
call
God
Abba
,
Father
.
For
if
we
could
not
do
so
,
it
would
be
as
the
Sunne
,
though
it
casts
forth
glorious
beams
of
light
,
yet
a
blind
man
,
because
he
cannot
see
it
,
it
is
all
one
,
as
if
it
were
midnight
:
so
unless
the
Spirit
of
God
doth
make
thee
to
discern
those
gifts
of
the
Spirit
in
thee
,
as
by
the
light
of
the
Sunne
we
come
to
see
the
●…e
:
so
also
,
though
God
be
our
Father
,
though
we
be
his
dear
children
,
yet
if
we
are
not
assured
of
this
,
still
this
peace
is
not
in
our
hearts
;
it
must
be
therefore
in
Gods
favour
,
and
our
assurance
of
this
faith
.
Thirdly
,
This
peace
therefore
is
not
procured
or
wrought
by
our
own
strength
.
If
we
would
give
ten
thousand
worlds
,
when
our
hearts
are
seorched
and
burn
like
hell
through
the
sense
of
Gods
displeasure
,
we
are
not
able
to
refresh
our
souls
with
one
drop
of
it
.
That
as
all
the
men
of
the
world
are
not
able
to
make
the
Sunne
arise
,
if
God
forbid
it
;
Neither
can
the
parched
wilderness
water
it self
,
till
God
prepare
clouds
to
empty
themselves
upon
it
:
Thus
it
is
with
it
●…umble
contrite
heart
,
praying
,
groaning
,
crying
out
for
this
blessed
peace
in
soul
:
Alas
it
cannot
come
,
till
God
command
it
.
Therefore
he
is
so
often
called
,
the
God
of
peace
,
Rom.
16
20.
Heb.
13.
20.
And
peace
is
made
the
fruit
of
Gods
Spirit
,
Gal.
5.
22.
Hence
it
is
,
that
the
Apostle
in
this
Text
prayeth
for
it
unto
God
,
as
knowing
the
Corinthians
can
never
have
it
,
unless
it
be
given
them
from
above
.
This
therefore
should
o●●
us
of
our selves
;
think
not
to
have
it
by
any
works
thou
doest
;
think
not
outward
advantages
can
help
then
to
it
:
No
,
it
must
be
by
a
lowly
humble
dependance
upon
God
,
Descendendo
,
in
Coelum
ascenditur
.
Fourthly
,
As
it
is
wrought
by
God
,
so
it
is
purchased
by
Christ
our
Mediatour
.
For
although
he
be
also
the
efficient
cause
of
peace
,
called
therefore
Isai
.
9.
The
Prince
of
peace
,
and
The
King
of
peace
,
Heb.
7.
2.
yet
he
is
chiefly
called
our
peace
,
because
by
him
our
peace
is
purchased
,
Ephes.
2.
14.
Colos.
1.
20.
Hence
it
was
,
that
upon
Christs
birth
those
Angels
sang
,
Glory
be
to
God
on
High
,
and
peace
on
Earth
,
good
will
towards
men
.
So
that
had
it
not
been
for
Christ
living
and
dying
to
remove
the
curse
of
the
Law
from
us
,
there
had
been
no
more
hope
of
peace
for
us
,
than
the
Devils
and
damned
in
Hell
.
Though
with
Dives
we
had
called
but
for
a
drop
of
water
,
yet
the
gulph
being
not
removed
between
God
and
us
,
we
could
not
have
enjoyed
it
.
It
's
then
a
peace
through
Christs
bloud
;
we
have
it
at
a
very
dear
price
:
Hence
Isai
.
53.
The
chastisement
of
our
peace
is
said
,
to
be
upon
him
,
that
chastisement
and
wounds
which
brought
peace
to
us
.
And
truly
this
is
much
to
be
meditated
on
.
For
what
man
considering
his
sinfulness
,
his
unworthiness
,
can
perswade
himself
,
that
God
will
have
any
peace
with
such
as
he
is
?
Do
we
not
see
what
a
laborious
work
it
is
to
bring
the
troubled
and
loaden
soul
to
Christ
for
ease
?
How
many
times
ready
to
despair
?
What
constant
qualms
and
swoons
of
soul
?
How
often
with
the
Disciples
crying
out
,
I
perish
,
I
perish
?
And
is
not
all
this
,
because
they
think
their
sinnes
have
so
offended
God
,
he
is
so
provoked
against
them
,
that
they
can
never
obtain
reconciliation
?
Doth
not
this
proneness
to
unbelief
and
despair
,
arise
from
not
considering
,
that
the
chastisements
of
our
peace
are
upon
Christ
?
Were
we
with
our
tears
or
graces
,
to
work
our
peace
,
then
our
estate
would
be
incurable
?
But
Christ
is
our
peace-maker
;
and
if
peace-makers
among
men
are
blessed
,
How
blessed
is
our
Lord
and
Saviour
Christ
,
who
made
peace
between
man
and
God
?
Fifthly
,
Faith
is
the
hand
to
receive
and
imbrace
this
peace
;
by
believing
we
come
to
have
this
heavenly
tranquillity
.
Those
that
are
strangers
to
this
life
of
faith
,
are
also
strangers
to
this
life
of
peace
.
Rom.
5.
1.
Being
justified
by
faith
,
we
have
peace
with
God
.
It
's
faith
that
prepareth
the
way
for
peace
,
Isai.
26.
3.
Thou
wilt
keep
him
in
perfect
peace
,
whose
mind
is
stayed
on
thee
,
because
he
trusteth
in
thee
in
perfect
peace
,
peace
;
peace
,
as
in
the
original
,
full
and
universal
peace
.
But
how
shall
he
thus
be
kept
?
By
trusting
and
staying
his
mind
on
God
.
So
Isai.
27.
5.
God
there
inviteth
men
to
believe
,
which
is
emphatically
called
,
a
laying
hold
upon
God
,
Let
him
take
hold
on
me
,
that
he
may
make
peace
with
me
,
and
he
shall
make
peace
with
me
.
Take
hold
,
as
we
do
upon
a
man
that
is
turning
away
from
us
,
and
seemeth
to
be
offended
with
us
;
but
we
lay
hold
on
him
,
intreating
him
to
look
upon
us
.
This
doth
faith
;
and
therefore
by
it
we
are
said
to
have
boldness
.
Oh
then
acquaint
thy self
more
with
this
life
of
faith
!
If
you
see
a
tree
wither
in
all
its
branches
and
boughs
,
it
is
because
it
dieth
at
the
root
:
So
if
you
see
a
Christian
abating
in
his
peace
,
in
his
joy
,
in
his
consolations
,
it
is
because
faith
is
weak
within
.
This
is
the
breast
that
gives
suck
(
as
it
were
)
to
all
the
serenity
we
enjoy
.
Sixthly
,
This
peace
,
as
it
is
thus
wrought
by
God
in
us
,
and
received
by
faith
;
so
it
is
conserved
and
preserved
by
an
holy
and
diligent
attending
to
the
exercise
of
all
grace
.
For
although
a
godly
life
be
not
a
cause
of
this
peace
,
yet
it
is
alwayes
conjoyned
with
it
;
and
our
negligence
and
ungodliness
will
be
like
an
Eclipse
to
this
Sunne
,
it
will
darken
and
obnubilate
the
whole
soul
.
Hence
this
peace
,
and
a
wilfull
course
of
wickedness
can
no
more
stand
together
,
than
the
Sunne
and
night
.
The
Apostle
Peter
,
1
Pet.
1.
biddeth
us
,
Give
all
diligence
to
make
our
calling
and
election
sure
,
which
is
,
by
adding
of
one
grace
to
another
.
Hence
Rom.
8.
6.
To
be
spiritually
minded
,
is
said
to
be
life
and
peace
.
No
wonder
then
if
Gods
own
children
do
so
seldom
attain
to
a
calm
and
peaceable
frame
;
they
are
doubting
and
discouraged
often
;
they
are
cast
down
and
hopeless
often
;
they
are
full
of
tormenting
fears
often
;
for
whence
is
this
?
but
because
Gods
own
people
are
subject
to
dulness
,
slothfulness
,
they
break
their
peace
,
they
interrupt
this
communion
,
they
do
not
keep
the
oil
alwayes
ready
to
keep
the
lamp
burning
.
Oh
then
say
to
thy
soul
,
why
am
I
a
man
of
so
little
peace
within
me
?
Why
do
I
find
like
Rehekkah
two
strugling
within
me
,
faith
against
diffidence
,
joy
against
sadnesse
,
hope
against
fear
?
Is
not
all
this
from
my
own
folly
and
vanity
?
The
way
then
to
keep
this
blessed
peace
,
is
to
walk
with
all
diligence
in
the
whole
course
of
all
godliness
.
Seventhly
,
This
peaceable
calme
,
and
joyfull
disposition
of
the
soul
,
is
the
proper
effect
and
fruit
of
the
Gospel
.
This
is
the
fi●al
and
Evangelical
temper
we
under
the
Gospel
,
and
the
Spirit
of
Adoption
,
ought
to
walk
in
.
We
may
stand
and
wonder
to
see
,
what
great
expressions
Paul
useth
,
Rom.
8.
and
in
other
places
,
concerning
the
love
of
God
in
Christ
;
how
consident
and
assured
of
it
,
how
triumphing
over
all
difficulties
,
as
if
he
were
in
Heaven
already
.
For
the
glorified
Saints
can
scarce
say
more
than
he
doth
.
And
this
he
speaketh
,
not
in
his
own
behalf
,
but
in
the
name
of
all
the
children
of
God
,
they
ought
to
have
such
peace
,
assurance
,
and
filial
perswasions
,
as
he
hath
.
Now
alas
,
we
are
like
worms
crawling
on
the
ground
in
comparison
of
him
!
We
spend
our
dayes
in
tumults
,
fears
and
disquietness
of
heart
:
We
are
tossed
from
one
temptation
to
another
,
and
have
not
this
peace
,
this
joy
unspeakable
,
this
Evangelical
perswasion
,
and
why
?
but
because
the
Gospel
hath
not
had
its
full
work
upon
us
.
Doth
not
the
Apostle
,
2
Cor.
3.
and
in
other
places
,
speak
of
the
Ministration
of
the
Law
,
killing
and
condemning
?
Doth
he
not
speak
of
a
spirit
of
bondage
,
and
of
servants
as
opposite
to
children
?
And
as
the
immediate
contrary
to
this
,
he
tels
us
of
the
Ministration
of
the
Gospel
,
and
the
Spirit
of
Adoption
accompanying
it
,
which
Spirit
we
are
to
pray
for
;
and
are
to
be
transformed
more
and
more
from
glory
to
glory
,
by
beholding
of
the
glory
of
God
revealed
in
the
Gospel
.
Therefore
Ephes.
6.
15.
We
are
to
have
our
feet
shod
with
the
preparation
of
the
Gospel
of
peace
;
We
tread
among
thorns
and
briars
.
Now
this
Gospel
munition
is
the
only
defence
against
all
hinderances
in
our
way
to
Heaven
.
Oh
beloved
,
let
us
at
last
know
,
that
the
Gospel
doth
not
only
consist
in
an
holy
,
exact
,
and
humble
walking
,
but
in
a
chearfull
,
peacefull
,
and
gladsome
conversation
,
arising
from
the
sense
of
Gods
grace
to
us
in
Christ
.
The
Apostle
speaketh
fully
to
this
,
Rom.
14.
17.
The
Kingdome
of
God
is
not
meat
or
drink
,
but
righteousnesse
,
peace
,
and
joy
in
the
holy
Ghost
.
You
see
here
the
Kingdome
of
God
is
not
onely
in
righteousnesse
,
but
in
this
peace
and
joy
.
Did
the
children
of
God
possess
their
souls
with
this
truth
,
they
would
no
more
let
in
unbelief
and
discouragements
into
their
soul
,
then
they
would
the
prince
of
darkness
,
and
his
Angels
?
Know
therfore
,
that
though
thou
hast
lived
so
many
years
under
the
Gospel
,
yet
till
thou
obtainest
this
peaceable
calm
frame
of
soul
,
coming
from
the
love
of
God
in
Christ
,
thou
hast
not
the
Gospel-work
in
its
full
upon
thee
.
Do
not
live
as
if
thou
hadst
only
received
the
Spirit
of
bondage
to
fear
,
but
the
Spirit
of
adoption
and
consolation
also
.
And
know
this
assuredly
,
That
the
more
any
Christian
groweth
under
the
Gospel
,
the
more
this
dispensation
affects
him
,
the
nearer
in
communion
,
and
lovely
imbracements
by
faith
,
he
cometh
unto
God
as
a
Father
,
being
able
to
say
with
the
Church
,
I
am
my
Beloveds
,
and
my
Beloved
is
mine
.
And
Cant.
8.
10.
I
was
in
his
eyes
,
as
one
that
found
favour
,
or
peace
.
being
conducted
from
one
room
of
consolation
unto
another
.
As
therefore
thou
desirest
to
answer
the
Law
of
God
in
holiness
,
and
a
godly
walking
;
so
conform
thy self
to
the
Gospel
,
by
a
peaceable
and
joyfull
disposition
.
The
Apostle
saith
,
Rom.
10.
15.
How
welcome
are
the
feet
of
those
who
pre●ch
the
Gospel
of
peace
?
And
certainly
,
there
cannot
be
any
truth
in
the
world
more
precious
and
welcome
to
this
indebted
prisoner
of
sinne
,
who
groaneth
under
the
burden
of
it
;
then
this
year
of
Jubilee
,
this
year
of
peace
,
and
of
a
general
releasment
.
Matth.
10.
6.
Our
Saviour
instructs
his
Disciples
,
as
they
did
go
from
house
to
house
,
preaching
the
Kingdom
of
Heaven
,
if
they
did
meet
with
a
Sonne
of
peace
,
Peace
should
rest
upon
that
house
.
Oh
that
in
our
Gospel-Sermons
,
we
did
meet
with
these
sonnes
of
peace
,
those
hearers
of
peace
,
that
so
it
might
rest
upon
them
!
How
can
you
be
under
the
hot
beams
of
this
Sunne
of
righteousness
displayed
in
the
Gospel
,
and
yet
be
so
chill
and
frozen
with
fear
and
unbelief
?
How
can
ye
be
in
the
shop
of
this
precious
ointment
,
and
you
not
be
full
of
the
sweet
savour
of
it
?
Though
the
Antinomian
abuse
this
precious
Doctrine
,
crying
down
the
preaching
of
the
Law
,
and
make
all
that
do
it
to
be
legal
Preachers
:
Shall
we
therefore
cry
down
a
Gospel-disposition
?
Neither
of
these
is
to
be
preached
to
the
prejudice
of
the
other
.
SERM.
XXVI
.
A
further
Discovery
of
the
Nature
of
true
Gospel-Peace
,
with
the
Effects
of
it
;
and
some
Directions
how
to
attain
it
.
2
COR.
1.
2.
And
Peace
from
God
our
Father
,
and
from
the
Lord
Jesus
Christ
.
WE
are
treating
upon
this
admirable
and
unspeakable
priviledge
of
Peace
from
God
.
It
is
a
Peace
from
God
,
and
it
is
a
Peace
with
God
.
You
have
heard
several
particulars
going
to
the
constitution
of
it
,
there
yet
remain
more
.
In
the
next
place
therefore
,
This
peace
here
prayed
for
,
is
a
peace
in
heavenly
considerations
,
because
our
persons
are
justified
,
our
sinnes
are
forgiven
,
therefore
we
have
peace
.
As
Rom.
5.
1.
there
is
an
external
worldly
peace
,
which
the
natural
men
of
the
world
only
desire
;
let
them
live
in
peace
and
security
,
let
them
have
the
good
things
of
this
world
,
with
the
peaceable
enjoying
of
them
,
this
is
the
utmost
of
their
desire
,
they
think
this
is
enough
.
We
see
this
notably
,
Ezek.
13.
10
,
16.
where
the
people
desire
such
Prophets
only
,
that
will
prophesie
of
peace
to
them
.
Peace
is
so
loved
,
that
therefore
wicked
men
do
so
extreamly
hate
the
faithfull
Messengers
of
God
,
because
they
proclaim
no
peace
to
them
;
they
enform
them
of
Gods
wrath
and
vengeance
against
such
;
now
this
cutteth
them
to
the
very
heart
:
They
delight
only
in
such
peacemongers
,
that
though
they
go
on
in
all
wickedness
and
prophaneness
,
yet
you
must
tell
them
all
is
well
,
sow
pillows
under
their
elbows
,
that
they
may
lie
down
in
security
.
Men
that
desire
to
sleep
,
love
not
to
hear
any
noise
;
but
the
Peace
in
the
Text
,
is
not
bred
from
such
base
and
low
materials
.
When
the
wicked
man
is
deprived
of
his
pleasure
,
his
profits
,
then
all
his
peace
is
gone
:
but
the
godly
doth
many
times
partake
in
the
most
powerfull
manner
of
this
peace
,
when
they
are
in
the
most
afflicted
and
wretched
estate
,
because
this
peace
is
within
,
and
upon
spiritual
grounds
.
And
therefore
when
the
godly
many
times
have
most
of
outward
troubles
;
they
do
richly
abound
with
this
spiritual
inward
peace
.
Hence
it
is
that
a
gracious
spiritual
heart
doth
only
prize
it
,
and
pray
for
it
:
The
natural
man
not
perceiving
these
things
,
which
must
be
spiritually
discerned
.
Secondly
,
Whereas
a
godly
mans
trouble
may
arise
several
wayes
,
this
peace
hath
a
proper
antidote
and
cure
in
all
these
respects
,
from
what
causes
a
godly
mans
disquietnesse
and
fears
may
arise
,
from
the
contrary
will
his
peace
.
As
for
example
,
a
godly
man
is
very
frequently
disturbed
,
because
of
the
sense
of
Gods
anger
for
sinne
,
because
he
is
not
reconciled
,
such
and
such
iniquities
have
provoked
God
to
hide
his
face
,
and
this
filleth
him
with
all
bitterness
;
he
will
not
be
called
Naomi
,
but
Marah
;
but
when
this
peace
of
God
possesseth
the
soul
,
then
all
these
dark
thoughts
do
presently
flie
away
,
as
when
the
Sunne
ariseth
,
the
night
is
dispelled
.
So
that
when
thou
thinkest
of
God
,
and
art
troubled
;
Thy
meditation
of
him
is
not
,
as
Davids
,
sweet
,
but
bitter
;
this
wholly
ariseth
from
want
of
this
peace
,
for
that
will
confirm
and
settle
the
soul
in
all
references
to
God
,
that
will
represent
him
to
be
a
gracious
reconciled
Father
.
Again
,
A
mans
trouble
may
arise
in
his
soul
,
from
the
temptations
and
oppositions
of
Satan
,
who
when
he
cannot
hinder
Gods
people
in
the
exercise
of
their
graces
,
will
in
respect
of
their
comforts
.
So
that
as
the
Spirit
of
God
is
the
Comforter
,
one
great
work
of
his
being
to
assure
,
to
enable
to
call
God
Father
:
So
the
Devil
he
is
the
prince
of
darkness
,
and
he
counter-works
Gods
Spirit
.
As
that
is
an
holy
Spirit
,
sanctifying
his
people
;
so
he
is
an
unclean
spirit
,
provoking
to
all
sinne
.
Again
,
as
Gods
Spirit
doth
comfort
and
convince
us
of
Christs
righteousnesse
,
being
the
Spirit
of
Adoption
within
us
,
to
deliver
us
from
spiritual
bondage
and
thraldome
:
So
the
Devil
he
worketh
oppositely
to
all
this
;
he
filleth
the
heart
with
sad
and
unbelieving
suggestions
;
he
endeavours
to
divide
between
God
and
us
,
to
make
us
afraid
of
him
,
as
being
that
severe
Judge
,
who
will
not
in
any
wise
be
reconciled
.
Thus
he
would
perswade
us
,
that
it
is
with
us
,
as
it
is
with
him
,
and
that
there
is
no
more
hope
for
comfort
and
salvation
for
us
,
than
for
him
.
But
this
peace
of
God
doth
abundantly
fortifie
against
this
temptation
also
;
where
this
peace
is
,
the
Devil
doth
not
find
the
house
swept
and
garnished
,
but
fortified
and
secured
against
him
,
so
that
he
cannot
have
any
entrance
.
This
is
the
blessed
effect
of
this
spiritual
peace
,
that
it
overcometh
the
Devil
;
he
commonly
entreth
into
the
good
tender
heart
by
unbelief
,
by
fears
,
by
propounding
doubtfull
and
anxious
scruples
,
and
then
draweth
us
into
a
wilderness
farre
off
from
God
:
But
this
peace
from
God
doth
easily
quench
all
his
fiery-darts
,
doth
presently
stop
his
assaults
,
and
maketh
him
not
care
for
coming
to
us
to
graple
with
us
,
while
we
have
this
spiritual
armoury
on
.
In
the
third
place
,
Our
disquietnesse
doth
many
times
arise
from
the
reliques
of
original
corruption
within
us
.
The
godly
they
find
many
sad
discoveries
and
workings
of
the
root
of
corruption
within
them
:
They
find
that
their
hearts
are
not
in
such
an
uniform
and
heavenly
way
,
as
they
desire
;
they
often
come
short
of
what
they
endeavour
after
.
And
seeing
themselves
thus
foiled
often
by
their
lusts
,
they
begin
to
be
full
of
fears
,
and
of
all
doubts
;
they
question
their
own
sincerity
,
and
what
Rock
they
are
built
upon
;
hereupon
they
are
pierced
thorow
with
many
wounding
apprehensions
;
and
have
no
rest
in
their
bones
;
but
when
this
peace
from
God
,
doth
begin
to
stirre
in
their
hearts
,
then
all
these
fears
vanish
:
They
see
peace
with
God
,
and
remainders
of
corruption
may
stand
together
,
so
long
as
they
do
not
make
provision
for
the
flesh
,
or
give
themselves
up
to
sinne
willingly
,
but
are
captivated
therein
,
so
long
Gods
favour
and
love
is
not
removed
from
them
.
This
peace
(
they
now
see
)
is
not
bottomed
upon
a
pure
and
perfect
heart
,
free
from
any
evil
at
all
;
for
then
no
David
,
nor
Paul
,
could
have
peace
,
but
from
the
grace
of
God
through
Christ
,
mercifully
forgiving
those
failings
and
imperfections
which
we
are
burdened
with
.
Lastly
,
The
godly
mans
peace
is
many
times
greatly
interrupted
from
without
,
because
of
the
hatred
and
malice
of
the
world
:
But
Christs
peace
is
an
excellent
antidote
against
that
also
,
John
14.
27.
John
16.
33.
Christ
there
bequeaths
his
peace
to
them
,
and
from
this
ground
,
Because
in
the
world
they
shall
have
trouble
.
Let
the
winds
and
clouds
be
never
so
impetuous
,
yet
they
cannot
molest
the
upper
region
,
that
is
above
their
reach
:
So
it
is
here
,
Let
men
and
Devils
set
themselves
against
the
godly
with
all
their
rage
and
madness
;
Let
them
revile
them
,
imprison
them
,
yea
kill
them
,
yet
they
cannot
take
away
their
peace
from
them
.
So
that
unless
they
could
as
Black
would
have
done
,
get
God
to
curse
his
children
:
All
the
curses
and
violent
oppositions
of
the
world
,
are
so
farre
from
weakning
,
that
they
rather
increase
and
strengthen
their
peace
.
Thus
you
see
what
large
territories
this
peace
of
God
hath
,
that
it
doth
extend
it self
into
large
dimensions
.
And
oh
how
blessed
and
happy
is
that
man
,
who
hath
this
peace
compassing
him
about
in
every
respect
!
This
is
not
only
Peace
,
peace
,
as
Isa.
26.
3.
but
three
or
four
times
Peace
,
peace
,
from
every
side
,
from
within
and
without
.
Why
then
is
not
the
true
believer
more
folicitous
to
possess
himself
of
this
crown
of
mercies
?
Thirdly
,
This
peace
of
God
,
arising
from
Gods
favour
in
Christ
,
hath
admirable
and
sovereign
effects
,
which
may
move
us
to
the
attainment
thereof
.
1.
Where
this
peace
of
God
is
,
it
will
wonderfully
compose
and
settle
the
soul
.
This
is
the
genuine
,
and
immediate
consequent
of
Gods
peace
in
the
soul
;
it
putteth
the
whole
soul
into
an
excellent
harmony
.
There
are
not
those
waves
and
tumults
,
those
divisions
and
distractions
of
soul
,
which
many
times
do
greatly
perplex
the
godly
:
Do
we
not
see
an
universal
want
of
this
peace
generally
amongst
believers
?
Whence
arise
those
troubles
,
those
concussions
of
soul
?
Why
doest
thou
need
so
often
to
chide
and
rebuke
thy self
,
saying
,
Why
art
thou
cast
down
,
O
my
soul
?
and
why
art
thou
so
disquieted
within
thee
?
Do
not
all
these
things
arise
,
because
thy
heart
is
not
at
rest
and
quietness
within
thee
?
The
Heathens
speak
much
of
their
Socrates
,
because
he
was
noted
to
be
alwayes
;
Eodem
vultu
,
of
the
same
countenance
;
if
this
were
true
,
it
did
not
arise
from
this
Christian
peace
,
but
from
some
Stoical
,
or
other
Philosophical
principles
,
which
did
speak
much
to
this
tranquillity
of
mind
,
but
yet
pleased
themselves
with
the
shadow
,
never
enjoying
the
substance
.
David
doth
notably
express
the
effects
of
this
peace
,
Psal.
48.
I
will
both
lay
me
down
in
peace
,
and
sleep
,
because
thou
Lord
alone
makest
me
dwell
in
safety
.
Likewise
Psal.
23.
we
have
a
large
description
of
a
serene
and
pacified
mind
without
any
dividing
cares
of
soul
.
As
also
Psal.
112.
3.
his
Heart
is
fixed
,
trusting
in
the
Lord
.
Thus
this
peace
of
God
keeps
all
quiet
,
and
subdueth
all
troublesome
insurrections
,
and
motions
of
soul
.
Hence
Colos.
3.
15.
Phil.
4.
17.
this
peace
of
God
is
said
to
rule
in
our
hearts
,
and
to
keep
our
hearts
,
as
an
Army
,
Garison
,
a
Strong-hold
,
so
that
none
dare
make
any
opposition
,
or
resistance
.
Thus
doth
the
peace
of
God
,
it
is
of
such
sovereign
dominion
in
our
hearts
,
that
it
keeps
down
unbelief
,
and
all
unruly
passions
of
soul
.
Doe
not
then
be
a
Magor-missabib
to
thy
own
self
,
when
God
calleth
thee
to
peace
,
doe
not
thou
set
all
at
variance
,
and
discord
within
thy self
.
2.
This
peace
of
God
worketh
as
a
consequent
from
the
former
,
a
gracious
contentation
of
soul
under
all
conditions
and
estates
.
So
that
whatsoever
befall
him
,
he
is
the
Lapis
quadratus
,
he
is
built
on
a
Rock
,
nothing
can
overwhelm
his
peace
;
grieved
he
may
be
,
sadded
he
may
be
,
because
of
some
passages
even
from
God
against
him
,
yet
his
peace
he
is
never
to
let
go
,
for
that
alone
makes
the
soul
contented
.
Though
his
conditions
alter
,
and
he
is
tossed
up
and
down
several
wayes
,
yet
because
of
peace
with
God
,
he
can
follow
the
Apostle
Paul
,
and
though
with
disproportion
say
,
I
know
how
to
abound
,
and
how
to
want
;
I
can
do
all
things
through
Christ
that
strengthens
me
,
Phil.
4.
12.
Whereas
if
this
peace
of
God
be
taken
from
the
soul
,
then
is
the
heart
of
a
man
like
one
burning
in
an
hot
feaver
,
tossing
from
one
place
to
another
,
hoping
to
find
some
ease
,
but
can
obtain
none
.
3.
This
peace
of
God
filleth
the
heart
with
joy
and
boldnesse
at
the
throne
of
grace
.
For
as
when
the
Sunne
ariseth
,
the
dark
clouds
they
are
scattered
;
Thus
when
the
peace
of
God
doth
shine
into
our
souls
,
then
the
heart
is
filled
with
joy
in
the
holy
Ghost
,
1
Pet.
1.
8.
it
is
called
unspeakable
joy
,
and
full
of
glory
:
Insomuch
that
such
who
live
in
this
manner
,
have
Heaven
and
eternal
life
already
begun
in
their
souls
.
It
is
not
according
to
the
Spirit
of
God
,
that
thou
shouldst
be
heaping
up
sad
thoughts
against
thy self
;
Gods
Spirit
is
a
comforting
Spirit
,
as
it
doth
all
in
us
for
holiness
,
so
also
for
consolation
.
It
is
not
Spiritus
Calvinianus
,
but
Papisticus
,
that
may
be
truly
called
Melancholicus
;
for
the
Calvinist
Doctrine
preacheth
and
presseth
the
assuring
work
of
Gods
Spirit
to
the
soul
,
the
certainty
of
perseverance
to
such
who
have
been
partakers
of
the
least
true
grace
;
but
Popish
Doctrine
and
others
commend
doubtings
,
deny
certain
perseverance
of
the
true
Saints
;
and
therefore
upon
this
account
,
as
well
as
for
other
reasons
,
they
may
be
rejected
,
because
they
tend
to
the
utter
overthrow
of
the
consolation
of
Gods
children
.
Oh
then
know
,
that
a
spiritual
life
,
is
a
life
sutable
to
the
Spirit
of
God
,
is
a
comfortable
glad
walking
,
as
well
as
an
holy
,
and
a
sanctified
one
.
Lastly
,
Where
this
peace
from
God
is
,
there
is
a
greater
incentive
and
quickning
to
all
holinesse
and
godlinesse
.
There
the
soul
is
carried
out
with
more
fervency
and
activity
,
scruples
and
dejected
thoughts
,
they
are
like
the
taking
off
the
Chariot-wheels
;
there
cannot
be
such
improved
godliness
,
such
zealous
and
laborious
expressions
of
love
and
thankfulness
to
God
,
as
when
this
peace
of
God
ruleth
in
our
heart
.
The
fire
doth
not
more
easily
dissolve
the
frost
and
ice
,
then
this
peace
of
God
in
our
souls
doth
chase
away
all
slothfulness
and
negligence
;
if
this
grace
and
peace
of
God
were
shed
abroad
in
thy
heart
,
thou
wouldst
like
a
Gyant
runne
thy
race
of
Christianity
,
whereas
now
thou
art
but
a
Dwarf
;
feeble
hands
and
weak
knees
will
not
go
through
much
work
,
especially
if
difficult
and
laborious
.
Now
the
way
of
Christianity
is
compared
to
a
race
,
to
fighting
and
combating
:
there
are
thousands
of
discouragements
and
oppositions
in
the
way
;
it
behoveth
thee
therefore
to
have
this
peace
within
,
that
so
the
work
of
grace
begun
in
thee
,
may
go
on
more
prosperously
.
But
you
will
say
,
This
indeed
is
a
mercy
,
like
that
Pearl
in
the
Parable
,
we
may
well
fell
all
to
have
it
:
But
how
may
we
be
directed
to
obtain
it
?
Take
notice
of
these
things
briefly
:
First
,
Distinguish
between
carnal
presumption
,
and
this
peace
from
God
.
Many
have
been
deluded
by
taking
one
for
the
other
.
The
Jews
and
Pharisees
did
confidently
boast
in
God
as
their
Father
,
and
that
they
were
Abrahams
seed
;
the
Covenants
of
Grace
did
belong
to
them
;
yet
who
were
further
off
from
it
than
they
were
?
When
the
Pharisees
said
,
Lord
,
I
thank
thee
I
am
not
like
other
men
,
he
might
have
boldness
and
confidence
upon
his
soul
;
but
yet
here
was
no
true
peace
.
And
thus
there
are
many
hundreds
who
have
quiet
,
still
,
and
it
may
be
feared
,
stupified
consciences
:
Now
these
find
no
trouble
,
no
aches
,
or
pains
of
heart
,
because
of
sinne
,
but
thank
their
good
God
,
all
is
well
with
them
,
when
yet
alas
they
are
miserable
,
being
upon
the
very
borders
of
Hell
,
in
which
they
may
fall
every
moment
.
Secondly
,
Take
heed
of
living
in
sinne
,
or
omitting
of
those
Duties
God
requireth
of
thee
.
For
although
these
be
not
the
cause
of
this
peace
in
thee
,
yet
without
these
no
peace
can
either
be
obtained
or
preserved
.
This
is
to
be
throwing
water
upon
the
fire
,
till
it
quite
go
out
.
Thirdly
,
Perswade
thy self
of
those
Doctrinal
Truths
against
the
contrary
Errours
,
which
help
to
establish
this
peace
:
Such
as
the
Nature
of
Justifying
Faith
,
in
the
particular
application
of
it
;
as
also
,
not
only
the
possibility
,
but
the
duty
of
Assurance
;
the
certain
,
and
unchangeable
love
of
God
,
to
all
those
who
are
his
;
as
also
the
acceptablenesse
of
such
a
quiet
and
joyfull
spirit
unto
God
himself
.
Fourthly
,
Regard
Gods
promises
as
well
as
precepts
.
Look
upon
the
Gospel
as
well
as
the
Law
;
let
not
one
destroy
the
other
,
but
make
them
to
be
subservient
in
thy
whole
life
.
Lastly
,
Pray
much
for
the
Spirit
of
Adoption
.
For
it
is
not
thy
own
power
,
or
meditation
upon
all
the
Rules
that
Ministers
may
give
,
which
will
give
this
peace
of
God
,
till
the
Spirit
of
Adoption
doe
reigne
in
thee
.
SERM.
XXVII
.
Of
the
Names
of
God
;
't
is
he
alone
who
can
give
Grace
and
Peace
to
his
People
.
He
is
a
Father
to
all
Believers
,
even
the
weakest
as
well
as
the
strongest
.
2
COR.
1.
2.
From
God
our
Father
.
VVE
have
dispatched
the
choice
and
special
mercies
here
prayed
for
;
we
now
come
to
the
Original
and
Spring
of
them
;
The
Efficient
Cause
,
who
alone
can
vouchsafe
this
to
us
,
and
that
is
two-sold
,
God
our
Father
,
and
the
Lord
Jesus
Christ
.
Let
us
consider
the
first
,
and
there
we
have
a
description
of
him
,
-
1.
Absolutely
,
God
.
-
2.
Relatively
,
a
Father
.
-
3.
The
Community
of
this
to
all
Believers
,
or
the
Extension
of
it
,
Our
Father
.
We
shall
dispatch
all
these
particulars
briefly
.
The
first
head
,
is
the
absolute
consideration
of
God
,
expressed
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whether
that
word
come
from
fear
,
or
to
runne
,
or
to
behold
,
is
doubted
of
.
In
the
Hebrew
there
are
several
Names
given
to
God
,
insomuch
that
the
Rabbins
call
him
Hashem
,
the
Name
.
Whether
God
himself
revealed
his
Name
to
Adam
,
or
Adam
imposed
a
name
upon
him
,
it
is
hard
to
determine
.
This
is
certain
,
that
the
Scripture
names
do
very
emphatically
represent
the
Nature
of
God
,
especially
those
two
Jehovah
and
Elohim
.
The
word
Jehovah
is
commonly
rendred
by
the
Septuagint
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
in
the
New
Testament
,
Christ
is
commonly
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
God
the
Father
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
especially
when
named
together
,
as
is
to
be
shewed
in
the
verses
following
.
Now
of
these
two
mentioned
words
,
one
in
the
singular
,
the
other
is
in
the
plural
,
which
doth
denote
(
especially
having
light
from
other
places
of
Scripture
)
that
there
is
One
Divine
Nature
,
and
Three
Persons
.
Hence
sometimes
Jehovah
Elohim
is
put
together
;
although
also
the
former
word
signifieth
the
fulness
of
Gods
being
,
and
giving
being
to
other
things
.
For
which
reason
(
say
some
)
he
is
not
named
Jehovah
till
the
second
Chapter
in
Genesis
,
when
all
things
were
compleated
;
and
in
another
place
,
God
is
said
,
Not
to
be
known
by
the
Name
Jehovah
,
Exod.
6.
3.
because
they
had
not
seen
the
great
things
promised
,
accomplished
;
and
Elohim
denoteth
God
,
as
governing
and
ruling
the
world
;
in
which
sense
,
the
fool
is
said
to
affirm
,
There
is
no
God
,
no
Elohim
,
Psal.
14.
1.
Yet
having
light
from
other
places
of
Scripture
,
especially
from
the
New
Testament
,
we
ought
not
to
reject
this
consideration
,
that
therefore
Jehovah
is
in
the
singular
number
;
and
Elohim
in
the
plural
,
to
signifie
the
One
Nature
,
and
Three
Persons
.
For
though
from
the
plural
number
meerly
,
we
cannot
pitch
upon
the
number
three
more
than
four
,
yet
from
other
places
joyned
to
this
we
may
.
So
then
,
as
God
in
making
of
man
,
spake
in
the
plural
number
;
so
we
shall
find
in
the
Scripture
in
other
places
speaking
of
God
,
as
Makers
,
in
the
plural
number
,
Isa.
54.
5.
Psal.
149.
2.
Job
35.
9.
for
this
reason
.
Though
some
Divines
dare
not
say
,
Tres
Jehovae
,
Three
Jehovahs
,
yet
they
say
,
Three
Elohims
,
as
Zanchy
nameth
a
piece
of
his
works
.
Indeed
there
are
others
,
who
do
wholly
reject
and
dislike
that
expression
.
The
word
God
is
applied
sometimes
properly
,
sometimes
improperly
.
Improperly
,
so
it
is
given
to
Angels
and
Magistrates
.
The
Apostle
saith
,
They
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
called
Gods
in
Heaven
and
Earth
.
Though
a
learned
man
observes
,
That
never
any
Angel
or
Magistrate
is
called
a
god
in
the
singular
number
;
but
they
are
said
to
be
gods
in
the
plural
number
;
now
the
Apostle
sometimes
layeth
an
argument
even
upon
the
number
.
Improperly
also
it
is
given
to
Magistrates
;
Moses
is
said
to
be
made
a
god
to
Pharaoh
;
here
is
the
singular
number
,
but
the
respective
limitation
is
added
;
because
of
his
dominion
God
gave
him
over
Pharaoh
,
to
bring
judgements
upon
him
:
Yea
,
the
Devil
is
called
the
god
of
this
world
,
who
is
said
to
blind
the
minds
of
disobedient
persons
.
Although
some
expound
that
of
the
true
and
eternal
God
,
who
doth
in
just
judgement
harden
the
hearts
of
wicked
men
,
Non
impertiendo
malitiam
,
sed
denegando
gratiam
.
But
properly
and
truly
it
is
attributed
to
the
true
God
only
,
and
he
alone
is
here
said
with
Christ
,
to
be
the
Author
of
that
Grace
and
Peace
we
have
.
From
whence
observe
,
That
God
alone
can
vouchsafe
this
grace
and
peace
to
his
people
.
This
is
part
of
Gods
Regalia
,
There
are
many
things
that
the
creatures
can
do
as
second
causes
;
but
here
God
is
the
alone
efficient
.
We
remain
,
as
it
were
,
in
so
many
tormenting
Hels
,
till
God
cause
his
face
to
shine
upon
us
.
Hence
(
you
heard
)
God
is
called
the
God
of
peace
;
and
as
it
followeth
in
the
next
verse
,
The
God
of
all
consolation
.
As
therefore
God
is
the
fountain
of
holiness
,
so
that
there
cannot
be
the
least
degree
of
holiness
wrought
in
thee
,
without
it
come
from
above
,
thou
hast
no
free-will
or
power
of
thy
own
to
procure
it
:
So
it
is
in
matter
of
consolation
and
peace
.
There
is
not
the
least
drop
of
comfort
can
fall
into
thy
heart
to
refresh
it
,
till
God
pour
it
into
thee
.
I
shall
briefly
mention
some
grounds
of
this
,
because
it
will
be
more
largely
handled
in
the
next
verse
.
First
,
God
alone
can
give
this
grace
and
peace
,
Because
he
was
at
first
the
maker
of
the
heart
,
he
is
the
Father
of
all
flesh
,
and
of
all
spirits
.
Having
therefore
such
an
immediate
dominion
over
the
heart
of
man
,
to
put
into
it
what
he
pleaseth
,
to
raise
up
what
affections
he
will
;
no
wonder
if
he
alone
giveth
comfort
.
Elihu
speaketh
fully
to
this
,
Job
35.
10.
None
saith
,
where
is
God
my
maker
,
that
giveth
songs
in
the
night
?
In
the
night
]
when
the
soul
may
be
most
possessed
with
sad
and
dejected
thoughts
,
even
then
he
can
give
songs
,
and
that
because
he
is
a
maker
:
That
as
he
who
maketh
an
instrument
of
Art
,
the
Clock
or
Watch
,
he
can
make
it
strike
,
when
,
and
how
he
pleaseth
;
if
there
be
any
hinderance
in
the
motions
of
it
,
he
can
presently
rectifie
it
,
because
he
made
it
;
thus
it
is
with
God
,
he
knoweth
all
the
workings
,
and
turnings
of
thy
heart
,
he
made
every
power
and
ability
of
thy
soul
,
and
so
he
alone
can
fill
it
with
joy
or
bitterness
,
as
he
pleaseth
.
Though
our
hearts
be
not
in
our
power
,
yet
they
are
in
Gods
power
,
and
what
he
bids
it
think
,
it
thinketh
;
whereas
we
have
not
our
own
thoughts
and
motions
in
our
own
power
.
It
is
God
therefore
that
made
the
heart
,
who
can
make
it
peaceable
and
joyfull
.
Secondly
,
God
alone
must
be
the
fountain
of
all
grace
and
peace
,
Because
he
alone
is
the
person
offended
.
When
we
sin
,
it
is
he
that
is
provoked
,
it
's
his
honour
,
and
his
Law
that
is
despised
;
and
therefore
seeing
not
the
creatures
,
but
God
himself
is
chiefly
offended
,
till
he
be
reconciled
,
we
cannot
have
any
true
and
certain
peace
.
That
as
it
is
with
a
Subject
,
who
hath
offended
the
Prince
,
it
lieth
in
the
Prince
his
power
only
to
be
gracious
,
and
to
give
a
pardon
;
though
all
men
in
the
Nation
should
give
it
him
,
yet
if
not
ratified
and
confirmed
by
the
Prince
,
whom
he
hath
offended
,
he
looketh
upon
his
condition
as
helpless
:
Thus
the
foul
troubled
for
sin
,
though
all
the
world
give
him
peace
,
yet
that
will
not
satisfie
him
;
his
thoughts
are
daily
,
What
doth
the
Lord
say
?
Besides
these
,
as
you
see
in
David
,
though
he
greatly
offended
,
and
injured
man
,
being
guilty
of
bloud
;
yet
he
cryeth
out
to
God
,
Against
thee
,
thee
only
have
I
sinned
;
and
earnestly
prayeth
,
God
would
not
hide
his
face
from
him
,
Psal.
51.
Use
of
Direction
,
To
all
contrite
broken
hearts
,
who
like
that
woman
troubled
with
the
bloudy
flux
,
have
spent
all
they
had
upon
Physicians
that
could
do
no
good
.
Thou
hast
thus
many
years
been
bowed
down
,
a
stranger
to
all
joy
and
peace
,
look
up
to
God
more
,
know
he
alone
can
give
thee
true
joy
.
For
this
reason
we
see
David
and
others
,
still
making
their
addresses
to
God
,
That
he
would
make
the
bones
that
were
broken
to
rejoyce
,
that
he
would
make
the
parched
wildernesse
to
be
like
a
pleasant
spring
,
for
otherwise
they
are
undone
and
miserable
,
till
he
looks
upon
them
.
Now
then
,
if
God
be
the
only
cause
of
thy
peace
;
take
heed
how
thou
provokest
him
;
better
offend
all
the
world
than
God
.
For
the
world
,
though
it
rage
and
persecute
thee
,
yet
cannot
deprive
thee
of
this
peace
;
but
God
hideth
his
face
in
a
moment
,
and
then
thou
must
needs
be
troubled
.
Therefore
do
not
think
to
get
this
grace
and
peace
from
thy
own
works
and
doings
,
but
imitate
David
,
who
said
,
He
would
hear
what
the
Lord
will
speak
,
Psal.
85.
8.
for
he
will
speak
peace
to
his
people
.
Thus
we
are
to
be
attending
more
to
the
voice
of
God
in
his
Word
,
by
his
promises
speaking
to
our
comfort
,
then
to
our
own
hearts
;
thou
wilt
hear
what
thy
own
perplexed
heart
speaks
,
or
what
the
Devil
speaks
,
which
alwayes
suggest
matter
of
terrour
and
diffidence
,
and
doest
not
hearken
to
what
God
by
his
Spirit
through
his
Word
speaketh
to
thee
.
Only
take
the
caution
along
with
thee
,
the
Psalmist
giveth
,
If
God
have
spoken
peace
,
take
heed
of
returning
to
folly
.
Sin
may
in
that
particular
be
well
called
folly
,
for
thereby
we
unsettle
our
souls
;
we
that
had
the
quiet
enjoyments
of
God
,
and
his
imbracements
of
grace
,
for
some
sin
that
pleaseth
or
tickleth
but
for
a
moment
,
do
cast
our selves
into
darkness
and
misery
.
So
that
then
sin
is
especially
folly
,
when
we
have
once
experimentally
tasted
the
good
grace
of
God
,
and
then
afterwards
voluntarily
chase
it
away
by
our
own
carelesness
.
Oh
how
long
mayest
thou
with
tears
and
cries
pray
for
light
and
comfort
again
ere
thou
canst
enjoy
it
?
In
the
next
place
,
God
is
here
described
relatively
,
a
Father
.
The
word
Father
is
sometimes
taken
absolutely
,
as
it
denoteth
God
the
Creatour
and
Governour
of
all
things
;
sometimes
relatively
,
as
denoting
the
first
Person
in
the
Trinity
.
Although
the
Socinian
flight
this
distinction
,
denying
the
Sonne
to
be
called
the
Father
,
unless
once
,
Isa.
9.
which
they
would
wrest
to
another
sense
,
and
that
the
holy
Ghost
is
never
called
Father
;
yea
,
that
the
Father
is
never
called
Father
in
respect
of
the
first
creation
of
all
things
;
but
because
of
his
fatherly
love
and
care
to
the
things
created
;
yet
these
things
might
be
cleared
against
them
,
were
it
in
our
way
so
much
.
Here
indeed
God
the
Father
is
named
relatively
,
and
not
so
much
from
the
first
creation
,
and
making
of
all
things
;
as
from
the
Covenant
of
grace
,
whereby
through
Christ
we
are
made
his
sonnes
,
and
what
Christ
hath
by
nature
,
we
have
by
grace
.
So
that
the
paternal
relation
here
mentioned
,
is
more
peculiar
and
sweet
,
than
that
general
one
to
all
the
creatures
,
even
wicked
men
,
who
yet
are
preserved
by
him
,
and
like
Ishmael
have
many
gifts
,
though
they
have
not
with
Isaac
the
inheritance
.
Observe
,
That
God
is
a
Father
in
a
more
peculiar
and
special
manner
to
those
that
do
truly
believe
.
The
Poet
said
,
We
were
Gods
offspring
,
who
knew
not
the
grace
of
Adoption
,
yet
the
Apostle
confirmeth
that
speech
,
because
we
are
all
his
creatures
,
but
the
good
Angels
,
and
good
men
,
are
the
sons
of
God
in
a
more
endeared
respect
.
We
shall
not
insist
long
neither
upon
this
,
though
the
Scripture
make
it
the
treasury
of
all
our
consolation
;
only
we
may
briefly
consider
,
What
it
is
to
be
our
Father
.
And
First
,
It
implieth
his
spiritual
begetting
us
by
the
Word
.
For
before
conversion
the
Devil
is
our
Father
,
we
may
say
,
Our
Father
which
art
in
Hell
,
if
we
were
to
pray
to
him
;
as
our
Saviour
told
the
Pharisees
,
not
Abraham
,
but
the
Devil
was
their
Father
,
and
all
,
because
we
have
his
likeness
upon
us
,
and
his
works
we
do
.
But
when
God
by
his
Spirit
doth
change
us
,
and
make
us
to
partake
of
his
Divine
Nature
,
then
we
are
sons
,
Sonnes
by
Adoption
,
and
sonnes
by
Regeneration
.
It
is
not
then
every
one
,
that
God
is
thus
a
Father
to
,
he
must
have
the
Image
of
God
,
and
his
likeness
.
Therefore
though
many
call
him
Father
,
yet
he
is
a
Judge
,
and
an
enemy
to
them
,
because
they
are
contrary
to
him
in
nature
and
actions
.
Secondly
,
As
God
is
thus
a
Father
in
respect
of
a
metaphorical
generation
;
so
also
in
regard
of
all
his
paternal
love
and
care
to
those
that
are
his
.
No
bowels
of
father
or
mother
are
comparable
to
his
.
Therefore
the
Prophet
Isaiah
makes
his
love
to
transcend
the
mothers
love
,
and
that
to
her
sucking
infant
,
Isa.
49.
50.
Insomuch
that
all
our
doubts
and
fears
may
presently
be
subdued
,
if
we
consider
he
is
a
Father
.
Why
art
thou
so
disquieted
,
as
if
like
Melchizedech
thou
were
without
father
and
mother
?
Thou
art
afraid
of
hell
and
condemnation
,
but
will
a
Father
do
thus
?
Again
,
thou
doubtest
about
many
earthly
and
sensible
comforts
,
what
thou
shalt
eat
or
drink
,
and
doth
not
our
Saviour
say
,
Matth.
6.
8.
Your
Father
knoweth
what
ye
have
need
of
?
Improve
then
the
relation
of
a
Father
;
think
what
care
,
love
and
bowels
God
hath
put
into
thy
heart
who
art
a
father
to
thy
children
;
thou
never
doubtest
of
thy
affections
to
them
,
but
many
times
of
their
affections
and
dutifulness
to
thee
;
And
is
not
this
fatherly
affection
much
more
in
God
?
Thirdly
,
He
is
not
only
our
Father
,
but
he
sendeth
his
Spirit
into
our
hearts
,
to
assure
us
of
this
,
and
to
be
more
affected
with
it
,
Rom.
8.
15.
Gal.
4.
6.
For
whereas
in
nature
,
there
the
child
by
a
natural
instinct
is
carried
out
to
his
father
,
and
to
call
upon
him
;
It
is
not
thus
in
grace
,
for
when
God
is
become
our
Father
,
then
we
need
the
Spirit
of
God
to
assure
us
of
this
,
to
make
us
believe
it
;
of
our selves
we
should
rather
conclude
,
he
is
our
enemy
,
and
our
Judge
;
but
this
Spirit
of
God
putteth
a
filial
confidence
into
us
.
Again
,
it
doth
not
only
assure
us
,
but
inableth
us
against
all
those
doubts
and
jealousies
we
have
to
the
contrary
,
to
cry
Father
,
that
denoteth
the
soul
is
in
a
very
great
agony
,
many
objections
and
oppositions
it
hath
;
but
yet
we
are
enabled
against
our
hearts
,
and
against
the
Devils
temptations
thus
to
do
:
Lastly
,
He
is
a
Father
,
and
therefore
doth
afflict
us
,
and
chastise
us
for
our
good
.
Insomuch
that
it
is
from
his
fatherly
love
to
afflict
us
,
as
well
as
to
give
us
of
his
mercies
;
and
if
as
the
Apostle
urgeth
,
Heb.
12.
9.
We
reverenced
our
fathers
after
the
flesh
,
when
they
chastized
us
,
how
much
rather
our
Father
after
the
Spirit
?
which
cannot
miscarry
,
or
erre
in
his
afflictions
upon
us
.
To
this
Doctrine
let
us
adde
the
Extension
of
it
,
Our
Father
.
Paul
saith
not
my
Father
,
or
the
father
of
Abraham
,
and
such
eminent
Saints
,
but
our
Father
.
Observe
,
God
is
a
Father
to
the
meanest
and
weakest
believer
,
as
well
as
the
Hence
our
Saviour
taught
all
the
godly
to
say
,
Our
Father
.
In
this
expression
is
implied
:
First
,
Appropriation
and
application
.
It
is
not
enough
to
acknowledge
God
a
Father
,
but
we
must
bring
this
relation
home
to
our
hearts
,
Our
Father
,
my
Father
,
and
thy
Father
.
Secondly
,
It
implieth
,
That
God
is
so
the
Father
of
one
believer
,
that
he
is
the
Father
of
all
the
rest
.
Earthly
parents
have
sometimes
so
many
children
,
that
they
cannot
provide
for
all
(
at
least
)
so
liberally
,
but
God
can
do
as
much
for
any
one
child
of
his
,
as
if
he
had
no
more
;
his
riches
and
inheritance
is
given
to
every
one
,
All
his
children
are
heirs
,
and
have
as
much
as
if
there
had
been
but
one
child
.
Thirdly
,
There
is
implied
the
unity
and
agreement
of
all
believers
amongstthemselves
.
They
have
one
Father
.
why
then
should
there
be
such
divisions
amongst
them
?
The
Apostle
Ephes.
4.
6.
urgeth
this
one
God
,
and
Father
of
all
,
one
Lord
,
one
Spirit
,
one
God
and
Father
.
These
are
brought
as
arguments
of
unity
,
not
meerly
because
they
are
one
,
but
one
●o
believers
.
All
believers
have
but
one
Lord
,
one
Spirit
,
one
God
,
and
therefore
are
to
manifest
this
unity
.
Use
.
From
both
the
Doctrines
joyned
together
of
Direction
,
with
what
Evangelical
,
quiet
,
and
joyfull
spirits
we
should
live
upon
this
divine
truth
;
Gods
being
our
Father
should
be
the
Gospel
harp
to
drive
out
every
unbelieving
and
troublesome
thought
.
1
John
1.
3.
Truly
our
fellowship
is
with
the
Father
,
and
with
his
Sonne
Jesus
Christ
.
Our
fellowship
]
it
should
be
no
new
or
strange
thing
to
us
.
SERM
,
XXVIII
.
Of
the
Dominion
and
Lordship
of
our
Lord
and
Saviour
Jesus
Christ
.
2
COR.
1.
2.
And
from
the
Lord
Jesus
Christ
.
WE
are
arrived
now
to
the
last
particular
in
this
verse
,
and
that
is
the
second
Principle
or
Cause
of
this
Grace
and
Peace
prayed
for
,
which
is
Jesus
Christ
.
So
that
the
Lord
Christ
is
here
conjoyned
with
God
the
Father
,
in
bestowing
of
these
spiritual
mercies
.
In
the
words
therefore
we
have
the
Description
of
Christ
,
-
1.
By
his
Name
,
Jesus
.
-
2.
By
his
Office
,
Christ
.
Both
which
we
have
already
considered
in
the
former
verse
.
There
remaineth
therefore
the
Relation
by
which
he
is
represented
to
us
,
and
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lord
.
Paul
here
prayeth
for
Grace
and
Peace
from
Christ
our
Lord
,
as
well
as
from
the
Father
,
which
is
a
sure
and
strong
argument
of
the
Divine
Nature
of
Christ
;
for
it
is
God
alone
that
can
give
these
spiritual
mercies
,
if
Christ
were
not
truly
God
,
he
could
not
give
these
divine
priviledges
.
And
hence
also
it
followeth
,
That
it
's
our
duty
to
pray
to
Christ
,
seeing
he
is
the
Author
of
such
mercies
.
The
blasphemous
Hereticks
of
late
have
differed
among
themselves
,
Socinus
and
Franciscus
Davidis
about
praying
to
Christ
.
The
later
denying
it
lawfull
to
call
upon
Christ
in
prayer
.
The
other
granting
in
the
New
Testament
examples
of
it
;
as
when
Stephen
said
,
Lord
Jesus
receive
my
Spirit
,
&c.
So
that
it
is
lawfull
;
but
yet
he
saith
,
There
is
no
precept
to
command
it
.
But
no
wonder
at
this
,
seeing
he
holdeth
,
That
prayer
in
the
general
was
never
a
duty
commanded
in
the
Old
Testament
.
We
see
by
this
Text
,
that
if
Christ
be
the
fountain
of
grace
and
peace
,
as
God
the
Father
is
,
then
are
we
to
pray
to
one
,
as
well
as
the
other
,
or
to
the
Father
in
the
Name
of
Christ
.
The
heretical
exception
against
this
place
is
,
That
because
the
preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
in
the
original
,
therefore
he
would
have
the
word
Father
relate
to
Christ
,
as
well
as
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Our
;
as
if
the
sense
were
,
From
God
our
Father
,
and
the
Father
of
Jesus
Christ
.
Indeed
our
Saviour
doth
say
,
I
go
to
my
Father
,
and
your
Father
,
John
20.
17.
But
then
he
saith
,
my
Father
in
the
first
place
,
whereas
here
in
the
Text
,
it
's
said
,
Our
Father
;
and
afterwards
in
the
heretical
opinion
should
follow
,
The
Father
of
Christ
;
but
that
Christ
in
these
salutations
is
meant
as
a
conjoyned
cause
is
very
evident
,
John
2.
2.
where
the
preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
expressed
from
the
Father
,
and
from
the
Lord
Christ
,
the
Sonne
of
the
Father
.
A
second
cavil
that
needeth
a
vindication
,
may
be
,
in
that
Christ
is
said
to
be
Lord
,
as
distinguished
from
God
:
Therefore
it
may
be
thought
,
that
Christ
is
not
God
.
To
this
it
's
answered
,
That
it
's
true
,
in
the
New
Testament
,
though
Christ
be
sometimes
called
God
,
yet
the
more
common
title
given
to
him
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
especially
when
God
the
Father
,
and
Christ
are
mentioned
together
,
but
as
when
Christ
is
called
Lord
,
it
doth
not
exclude
God
the
Father
from
being
the
Lord
also
:
So
neither
when
God
the
Father
is
called
God
,
doth
it
exclude
Christ
from
being
God
.
But
you
may
say
,
Why
doth
the
Scripture
,
if
Christ
be
God
,
and
the
fountain
of
grace
,
as
well
as
God
the
Father
,
alwayes
put
Christ
after
God
?
The
answer
is
,
That
though
absolutely
as
God
there
be
an
equality
,
yet
when
personally
considered
,
so
that
divine
order
is
attended
unto
,
whereby
the
Father
is
of
himself
alone
,
but
the
Sonne
of
the
Father
,
especially
if
we
consider
Christ
as
Mediatour
:
so
although
God
,
yet
because
in
that
work
he
is
God-man
,
and
in
that
office
inferiour
to
the
Father
;
hence
it
is
that
the
Scripture
speaks
of
him
as
the
fountain
,
and
Christ
as
the
stream
,
or
rather
second
fountain
;
That
of
God
are
all
things
,
and
by
Christ
are
all
things
.
It
is
good
to
understand
these
mysteries
,
so
farre
as
the
Scripture
is
a
guide
to
us
,
that
we
be
not
involved
in
those
damnable
Socinian
Doctrines
which
overthrow
these
fundamentals
.
That
which
I
shall
observe
is
from
the
relation
attributed
to
Christ
,
Lord
,
viz.
That
Jesus
Christ
is
a
Lord
.
Thus
he
is
often
called
in
the
Scripture
;
yea
Revel.
19.
16.
he
is
said
to
have
on
his
thigh
this
name
,
King
of
kings
,
and
Lord
of
lords
.
So
1
Tim.
6.
15.
The
blessed
and
only
Potentate
;
the
King
of
kings
,
and
Lord
of
lords
.
It
's
observed
,
that
these
titles
were
given
to
the
Persian
Monarchs
,
because
of
their
transcendent
dominion
;
but
here
it
is
applied
to
Christ
transcendently
,
even
to
them
also
,
for
he
is
said
to
be
the
only
Potentate
,
as
if
none
were
Lord
but
him
.
Hence
it
is
noted
of
Augustus
,
as
a
providential
thing
,
That
the
year
Christ
was
born
in
,
he
refused
to
be
called
Dominus
;
and
so
some
Christian
great
men
,
would
not
be
called
Domini
,
but
Domini
diminitively
,
out
of
reverence
to
Christ
;
but
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
Lord
may
be
attributed
to
men
,
as
well
as
King
,
and
head
,
so
that
still
it
be
acknowledged
,
he
is
Lord
of
lords
,
and
that
none
is
Lord
like
him
.
But
let
us
briefly
open
this
Doctrine
,
that
thereby
our
hearts
may
be
more
raised
up
with
this
greatness
of
Christ
;
for
he
is
a
Lord
not
only
for
his
own
great
dominion
and
glory
;
but
for
the
believers
good
and
benefit
;
it
is
matter
both
of
great
comfort
and
encouragement
,
to
know
that
Christ
is
Lord
.
And.
First
,
We
are
to
consider
,
That
Christ
hath
a
two-fold
Lordship
,
Kingdom
or
Dominion
;
The
one
Divines
call
Natural
and
Essential
;
The
other
Dispensatory
and
Mediatory
.
The
former
he
hath
as
God
,
and
so
is
Lord
in
the
same
sense
,
that
the
Father
is
Lord
.
The
second
he
hath
as
he
is
Mediator
,
God-man
;
and
therefore
it
is
in
some
respects
distinct
from
the
former
,
God
the
Father
is
not
Lord
in
that
peculiar
and
proper
respect
,
as
Christ
is
.
For
although
that
be
true
,
which
Divines
say
,
That
Christs
natural
or
essential
Kingdom
,
doth
virtually
and
eminently
contain
all
that
his
Mediatory
doth
,
yet
there
is
some
formal
respect
to
be
made
.
Now
as
Christs
former
Lordship
and
Dominion
was
natural
and
necessary
,
so
this
may
in
some
sense
be
said
to
be
given
him
;
or
as
the
Scripture
saith
,
Act.
2.
36.
He
was
made
by
the
Father
both
Lord
and
Christ
,
appointed
to
be
the
Lord
,
and
the
Head
of
his
Church
:
Not
that
this
doth
any
wayes
evacuate
his
Divine
Nature
;
as
if
because
he
were
made
Lord
,
that
therefore
he
was
not
so
essentially
,
for
nothing
was
given
Christ
to
perfect
him
;
what
he
received
of
his
Father
in
time
,
did
only
manifest
that
he
was
God
:
for
none
can
be
Lord
and
Head
of
his
Church
,
but
he
who
is
truly
God
.
If
therefore
as
he
is
Mediator
,
it
be
said
to
be
given
him
to
be
Lord
,
and
to
have
a
Name
above
all
Names
,
yet
this
doth
not
deny
but
prove
his
Divine
Nature
,
because
none
but
God
can
have
such
power
,
and
do
such
things
.
Secondly
,
This
Official
,
or
Mediatory
Kingdom
hath
its
degrees
;
it
is
militant
and
triumphant
.
Militant
,
and
so
the
Lord
Christ
hath
not
as
yet
subdued
all
his
enemies
under
his
feet
;
it
doth
not
follow
,
that
Christ
is
not
Lord
,
because
every
thing
is
not
wholly
conquered
,
because
there
is
sinne
and
the
Devil
working
still
.
For
as
David
was
King
,
although
still
there
was
a
great
part
to
be
conquered
by
him
;
he
was
King
at
Hebron
,
when
he
was
not
made
King
over
Israel
,
yet
he
had
a
right
to
all
,
before
he
was
in
actual
possession
:
So
it
is
with
our
Lord
Christ
,
he
is
made
Lord
over
all
,
only
there
is
time
required
,
to
bring
all
things
in
subjection
to
him
.
And
as
for
his
Triumphant
and
consummate
Kingdom
or
Lordship
,
that
will
be
at
the
Day
of
Judgement
;
when
having
saved
all
his
people
,
and
overcome
all
their
enemies
,
then
he
shall
take
the
triumph
of
all
his
victories
.
And
here
we
may
take
notice
how
to
understand
that
difficult
place
,
1
Cor.
15.
24
,
25.
where
Christ
is
said
,
After
all
enemies
are
subdued
,
to
deliver
up
his
Kingdom
to
the
Father
.
The
Socinians
urge
that
,
to
shew
that
his
Dominion
and
Kingdom
will
be
but
for
a
season
,
whereas
the
Scripture
in
many
other
places
,
maketh
his
Kingdom
to
be
without
end
,
Luk.
1.
32
,
33.
To
reconcile
this
therefore
you
must
know
,
That
the
Apostle
doth
there
speak
of
Christs
Kingdom
as
it
is
militant
,
and
in
respect
of
that
Dominion
and
Government
,
which
now
Christ
useth
in
his
Church
,
not
in
respect
of
the
Lordship
and
Dominion
it self
,
Christ
shall
never
cease
to
be
the
King
and
Lord
of
his
people
;
only
that
manner
of
Government
,
which
now
Christ
exerciseth
shall
cease
,
all
Ordinances
and
administrations
,
the
Ministry
and
Sacraments
,
yea
all
Magistracy
and
Civil
Power
,
that
God
might
be
all
in
all
;
for
then
we
shall
not
mediately
by
Christ
approach
unto
God
,
as
we
do
here
,
but
immediately
,
yet
so
as
all
glory
and
honour
will
redound
to
Christ
.
Thirdly
,
Christ
was
thus
a
Lord
in
the
state
of
his
humiliation
,
even
in
his
very
Infancy
;
as
well
as
after
his
exaltation
and
resurrection
.
And
here
again
the
Socinians
blaspheme
,
denying
,
That
Christ
was
thus
a
Lord
till
his
resurrection
.
But
although
indeed
the
Scripture
doth
often
attribute
this
glory
and
great
name
to
him
after
his
sufferings
,
and
upon
his
resurrection
;
yet
that
is
not
because
he
was
not
so
before
,
but
partly
because
then
there
was
a
glorious
manifestation
of
his
Dominion
.
The
Sunne
did
not
appear
so
admirable
in
his
eclipse
:
Christ
in
the
state
of
his
humiliation
did
not
so
fully
and
palpably
discover
this
his
greatness
,
yet
for
all
that
he
was
endowed
with
it
;
and
Christ
doth
acknowledg
himself
to
have
a
Kingdom
to
Pilate
,
even
before
his
sufferings
:
Yea
at
his
birth
,
the
Wisemen
came
to
worship
him
as
Lord
and
King
;
and
when
he
rode
in
triumph
into
Jerusalem
,
that
Prophecy
was
fulfilled
,
Behold
thy
King
cometh
to
thee
.
And
certainly
if
then
he
was
a
Saviour
,
and
the
Messias
,
he
must
needs
be
also
Lord
and
King
.
Yea
,
in
the
greatest
expressions
of
his
humane
weaknesses
,
as
in
his
birth
and
death
,
there
was
also
powerfull
demonstrations
of
his
Divine
Majesty
.
Neither
is
Vorstius
his
Objection
of
any
value
,
That
because
Christ
in
his
Infancy
had
not
that
wisdom
required
to
govern
,
which
afterwards
he
did
grow
up
into
,
therefore
he
could
not
be
Lord
:
For
in
Christ
,
while
an
Infant
,
were
hidden
the
treasures
of
all
wisdom
,
though
these
were
not
actually
to
be
put
forth
,
but
when
there
was
an
occasion
to
do
so
.
There
was
no
defect
in
Christ
to
be
Head
of
his
Church
,
while
a
child
,
because
even
then
he
could
put
forth
whatsoever
was
required
at
that
time
to
govern
the
Church
with
.
And
indeed
to
argue
,
that
he
was
not
Lordor
King
,
because
he
did
not
actually
put
forth
himself
in
that
way
,
is
absurd
;
for
kingly
or
lordly
actions
did
not
make
him
to
be
a
King
or
Lord
,
but
because
he
was
Lord
and
King
,
therefore
he
did
as
he
pleased
put
forth
such
actions
.
Certainly
the
Apostle
cals
him
the
Lord
of
glory
,
even
while
they
crucified
him
,
1
Cor.
2.
8.
And
the
Socinians
themselves
acknowledge
him
upon
his
ascension
to
be
Lord
of
glory
,
when
yet
the
greatest
instance
of
his
lordly
power
is
still
to
be
accomplished
,
which
is
the
judging
of
all
mankind
,
at
that
dreadfull
Day
of
Judgment
.
Christ
then
was
always
Lord
,
both
in
his
state
of
humiliation
,
and
also
of
his
exaltation
.
Fourthly
,
This
lordly
power
which
Christ
hath
,
extends
to
all
things
in
the
world
,
he
is
Lord
over
the
whole
world
.
He
is
the
universal
Monarch
;
for
God
hath
given
him
all
the
kingdoms
of
the
world
,
Rev.
11.
15.
The
kingdoms
of
this
world
are
there
said
to
become
the
Lords
,
and
of
his
Christ
:
Yea
in
some
sense
this
great
Dominion
is
given
to
every
Saint
,
Revel.
2.
26.
To
have
power
over
all
Nations
,
even
as
he
hath
received
of
the
Father
.
Hence
it
is
said
,
John
5.
22.
That
the
Father
judgeth
no
man
,
but
hath
committed
all
judgement
to
the
Sonne
;
not
that
the
Father
hath
wholly
abdicated
himself
from
the
government
of
the
world
,
as
the
Socinians
say
,
but
because
Christ
as
Mediator
is
subordinate
unto
him
in
this
administration
.
Christ
therefore
hath
an
universal
power
over
the
whole
world
;
And
whereas
learned
men
say
,
One
man
cannot
be
universal
Governour
over
the
whole
world
,
much
lesse
over
the
Church
,
because
no
man
can
have
those
qualifications
fit
for
to
discharge
that
Government
:
yet
in
Christ
this
doth
not
hold
,
because
he
is
God
as
well
as
man
;
but
this
Dominion
of
Christ
,
in
respect
of
his
Church
,
is
of
another
nature
than
that
of
the
world
,
for
he
rules
the
world
with
a
rod
of
iron
,
breaking
every
thing
to
pieces
that
shall
prejudice
his
Church
:
So
that
this
power
over
them
is
wholly
coactive
,
as
they
do
not
willingly
own
or
submit
to
him
as
a
Lord
;
so
he
doth
by
his
omnipotent
power
keep
them
under
,
and
makes
them
servants
and
vassals
for
his
work
,
and
to
bring
about
such
glorious
ends
,
which
they
never
intended
,
or
shall
have
any
benefit
by
,
as
those
that
built
Noah's
Ark
,
were
not
preserved
in
it
.
But
to
his
Church
,
there
he
holdeth
out
a
Scepter
of
grace
.
For
as
they
do
willingly
own
him
as
their
King
,
submitting
to
his
order
and
laws
;
so
he
taketh
special
care
over
them
,
and
they
may
more
safely
lay
themselves
down
under
his
protection
,
than
under
the
greatest
Potentate
in
the
world
.
More
might
be
said
Doctrinally
about
this
Dominion
of
Christ
;
but
let
us
consider
what
comfortable
and
usefull
improvement
is
to
be
made
of
it
.
And
1.
Is
Christ
thus
a
Lord
,
and
that
above
all
Lords
?
Then
what
ground
is
here
for
our
faith
under
all
discouragements
and
affections
?
How
little
doest
thou
posfess
thy
heart
with
this
Lord
of
glory
?
Doest
thou
doubt
about
the
pardon
of
sinne
,
conquering
of
corruptions
,
preservation
under
temptations
?
Is
not
all
this
,
because
thou
doest
not
remember
Christ
is
Lord
of
Lords
?
Will
not
he
bear
thee
up
?
Doth
he
want
either
knowledge
or
power
?
Especially
this
should
encourage
us
in
any
work
for
him
.
Thou
fearest
the
frowns
of
man
,
the
oppositions
of
man
;
thou
doubtest
thy
cause
will
sink
,
and
is
not
all
this
,
because
thou
lookest
upon
earthly
power
as
greater
than
Christs
power
?
Was
ever
any
temporal
lord
able
to
do
such
things
,
as
the
Lord
Christ
?
Never
than
saint
or
be
discouraged
under
his
work
.
Use
.
2.
If
he
be
our
Lord
;
then
here
is
ground
for
duty
,
as
well
as
for
comfort
.
Joh.
13.
13.
Ye
call
me
Master
and
Lord
,
ye
do
well
,
saith
Christ
;
but
from
that
consideration
he
puts
them
upon
duty
.
And
certainly
,
i●
Christ
be
our
Lord
,
where
then
is
our
honour
,
our
obedience
to
him
?
May
not
he
impose
what
duties
,
injoyn
the
Church
what
Laws
and
order
to
walk
by
,
he
pleaseth
?
Shall
we
be
our
own
lords
?
Our
tongues
,
our
hearts
are
not
our
own
,
but
our
Lords
.
Take
heed
of
being
in
the
number
of
those
who
shall
deny
the
Lord
that
bought
them
,
2
Pet.
2.
1.
for
such
as
do
so
,
bring
upon
themselves
swift
destruction
.
if
he
be
not
thy
Lord
in
grace
and
favour
,
he
will
be
thy
Lord
in
wrath
,
and
in
thy
confusion
.
They
that
said
Psal.
12.
4.
Who
is
Lord
over
us
?
found
that
God
would
be
above
them
.
SERM.
XXIX
.
Of
the
Duty
of
Thankefulness
,
Blessing
and
Praising
God
for
all
his
Mercies
.
2
COR.
1.
3.
Blessed
be
God
,
even
the
Father
of
our
Lord
Jesus
Christ
,
the
Father
of
mercies
,
and
the
God
of
all
comfort
.
THe
Inscription
hath
been
fully
considered
;
we
proceed
to
the
other
parts
of
the
Chapter
,
which
are
,
-
1.
An
Exordium
.
-
2.
An
Apologetical
Narration
against
those
calumnies
that
were
charged
upon
him
by
the
false
Apostles
.
This
Text
is
part
of
the
Exordium
,
or
his
Introductory
beginning
to
what
matter
he
was
delivering
to
them
,
and
it
is
by
way
of
Doxclogie
and
Thanksgiving
.
For
the
most
part
the
Apostle
begins
his
Epistles
with
cordial
affectionate
blessing
and
praising
of
God
,
and
that
commonly
for
the
gifts
and
graces
which
God
had
bestowed
on
them
he
writeth
unto
;
but
here
he
blesseth
God
chiefly
for
those
consolations
and
supports
,
which
he
himself
had
from
God
;
and
this
he
doth
partly
to
give
all
glory
and
honour
to
God
,
partly
to
animate
and
encourage
all
to
suffer
for
Christ
,
they
would
not
be
losers
by
it
;
and
partly
to
stop
the
mouths
of
his
accusers
,
when
they
should
see
that
all
the
afflictions
he
underwent
did
turn
to
his
,
and
the
Churches
good
.
Now
in
this
Thanksgiving
passage
,
we
may
observe
,
-
1.
The
praise
it self
,
expressed
in
that
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Blessed
.
-
2.
The
Object
of
it
,
God
,
which
is
,
-
1.
Illustrated
from
his
relative
title
to
Christ
,
The
Father
of
our
Lord
Jesus
Christ
.
-
2.
From
his
Efficiency
,
which
is
two-fold
,
The
Father
of
mercies
.
2.
The
God
of
all
comfort
.
So
that
this
Text
doth
represent
God
in
a
most
sweet
,
comfortable
and
ravishing
relation
to
us
.
The
Apostle
stands
(
as
it
were
)
here
upon
Mount
Gerizzim
,
to
bless
the
people
of
God
,
we
may
here
stand
and
see
(
as
it
were
)
the
glory
of
God
passe
by
.
It
is
not
the
God
of
all
vengeance
and
fury
;
It
's
not
the
God
terrible
in
his
judgements
,
that
will
not
in
any
wise
acquit
the
guilty
,
but
the
Father
of
mercies
,
and
the
God
of
all
consolation
.
Let
then
the
troubled
and
grieved
soul
,
who
looketh
alwayes
upon
God
as
angry
,
as
ready
to
destroy
,
bring
with
the
widow
its
cruises
,
and
fill
them
with
the
pleasant
oil
,
that
will
runne
out
of
this
Text.
Certainly
,
if
David
say
of
Gods
word
in
general
,
That
it
's
sweeter
than
the
honey
or
the
honey-comb
,
much
more
is
it
applicable
to
this
verse
.
I
shall
begin
with
the
Praise
it self
,
in
those
words
,
Blessed
be
God
.
Paul
,
you
heard
,
begins
most
of
his
Epistles
in
this
manner
,
and
some
have
thought
that
all
our
prayers
should
begin
with
thanksgiving
,
because
the
heart
is
hereby
raised
up
sooner
to
Heaven
.
The
consideration
of
Gods
love
being
like
the
fire
that
will
put
the
soul
into
sweet
distillations
.
But
certainly
the
method
of
prayer
,
whether
with
confession
first
,
or
thanksgiving
,
is
not
commanded
,
but
left
arbitrary
:
Only
this
the
soul
must
remember
,
to
be
as
diligent
and
carefull
in
praising
of
God
,
as
praying
to
God
.
To
open
the
word
,
the
Scripture
speaks
of
a
three-fold
Blessing
:
1.
Of
Gods
blessing
of
us
.
2.
Of
our
blessing
of
God
.
And
these
differ
exceedingly
.
For
God
blesseth
us
efficiently
by
exhibiting
his
mercies
to
us
.
We
bless
God
,
not
by
adding
any
good
to
him
,
but
declaratively
only
.
Gods
benedicere
is
benefacere
,
his
words
are
works
:
but
our
blessing
(
as
Aquinas
on
the
place
)
is
only
recognoscitium
,
and
expressivum
,
an
acknowledgment
only
,
and
celebration
of
that
goodness
which
God
hath
.
3.
There
is
mans
blessing
of
man
;
and
that
is
two-fold
,
either
Charitativè
,
Matth.
5.
44.
which
is
to
be
done
to
our
very
enemies
,
Psal.
129.
8.
Thus
Job
31.
20.
speaketh
of
it
by
way
of
comfort
,
that
the
poor
whom
he
had
refreshed
,
blessed
him
.
Or
Potestativè
,
and
that
is
,
when
Parents
and
Ministers
,
such
as
are
in
Office
and
Power
,
do
bless
their
Inferiours
;
and
this
God
doth
more
solemnly
ratifie
and
confirm
.
Thus
the
Priests
,
Numb.
6.
23
,
24.
were
in
a
solemn
manner
to
bless
the
people
;
and
in
this
sense
the
Apostle
argueth
,
The
less
is
blessed
of
the
better
,
Heb.
7.
7.
And
because
by
blessing
the
greatness
of
a
thing
is
set
forth
;
hence
it
is
used
sometimes
for
consecrating
,
1
Sam.
9.
13.
Samuel
is
said
to
bless
the
Sacrifice
.
So
1
Cor.
10.
15.
The
Cup
of
blessing
which
we
bless
;
Though
we
must
not
understand
it
of
a
Popish
consecration
,
although
there
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
seem
to
be
one
thing
.
And
because
those
who
did
bless
others
,
did
commonly
come
with
presents
and
gifts
;
hence
it
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
used
for
gifts
,
and
the
fruit
of
liberality
,
2
Cor.
9.
5
,
6.
The
Hebrew
word
to
bless
is
observed
by
an
Antiphrase
,
to
curse
;
so
it
's
used
three
or
four
times
in
the
beginning
of
Job
;
and
1
King
.
21.
Eustathius
(
saith
Aretius
)
observeth
also
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
sometimes
used
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Heathens
indeed
had
a
superstition
,
that
they
thought
an
ill
omen
in
words
:
hence
was
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
expressing
terrible
things
by
gracefull
names
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
they
cursed
,
so
they
called
it
Morbus
sacer●
:
But
the
Scripture
doth
not
attend
to
that
superstition
.
It
is
for
gravities
sake
that
it
useth
such
an
expression
.
Though
a
learned
man
maketh
that
phrase
in
Job
,
to
be
a
Metonymy
of
the
consequent
,
because
those
do
sometimes
depart
from
others
,
to
whom
they
used
to
wish
well
,
saying
,
valere
.
Afterwards
that
word
came
to
be
used
for
a
renouncing
of
all
former
friendship
;
so
he
thinketh
the
word
to
bless
might
signifie
,
that
is
,
to
renounce
God
,
and
not
own
his
worship
more
.
But
come
we
to
the
Observation
,
which
is
,
That
to
bless
and
praise
God
for
all
his
mercies
,
is
a
duty
that
the
people
of
God
ought
to
be
carefull
and
diligent
in
.
This
cordial
,
hearty
blessing
of
God
is
greatly
neglected
;
some
are
borne
down
with
the
sense
of
their
sins
and
unworthiness
:
Some
are
greatly
bowed
down
under
the
several
afflictions
God
exerciseth
them
with
:
Others
are
devoured
with
the
worldly
cares
and
discontents
of
their
soul
.
So
that
it
is
a
very
rare
thing
to
meet
with
a
Christian
that
walks
with
such
a
chearfull
,
humble
and
thankfull
spirit
,
that
he
studieth
all
the
mercies
of
God
to
him
,
and
is
not
willing
any
fragment
should
perish
.
As
Flies
stick
always
upon
the
rugged
parts
of
the
glass
,
and
fall
from
that
which
is
smooth
.
Thus
even
Gods
own
children
,
if
they
have
any
affliction
,
if
they
want
but
one
mercy
they
would
have
,
this
doth
more
trouble
and
torture
them
,
than
the
thousand
mercies
they
have
from
God
,
do
refresh
and
revive
them
.
That
therefore
we
may
make
conscience
of
this
duty
,
and
be
much
in
,
that
we
may
,
as
the
Apostle
enjoyneth
,
Col.
3.
17.
In
all
things
,
whether
in
word
or
deed
,
be
giving
thanks
to
God
.
Let
us
consider
how
much
goeth
to
make
a
thankfull
spirit
;
what
will
enable
First
,
To
this
duty
of
blessing
of
God
,
there
is
required
,
as
the
foundation
stone
,
A
deep
sense
of
our
own
unworthiness
of
the
least
mercy
that
God
bestoweth
upon
us
.
That
is
excellent
of
Jacob
,
Gen.
32.
10.
I
am
lesse
than
all
thy
mercies
.
A
man
that
would
shoot
his
arrow
high
,
draweth
it
backward
first
.
The
lower
we
are
in
our
own
eyes
,
the
more
unworthy
in
our
own
thoughts
;
then
a
very
crum
of
bread
,
a
very
drop
of
water
will
be
acknowledged
a
great
mercy
.
Arminian
,
Popish
and
Socinian
Doctrins
do
all
hinder
a
man
in
his
thankfulness
,
because
they
do
not
in
a
Scripture
way
,
level
the
mountains
of
our
hearts
;
they
leave
something
of
our
own
still
,
that
we
must
secretly
uphold
our selves
with
.
When
God
gave
the
people
of
Israel
,
Canaan
,
Deut.
9
4.
How
zealously
doth
Moses
endeavour
to
take
them
off
from
their
own
righteousness
?
They
must
take
heed
,
that
they
have
not
the
least
thought
in
their
hearts
about
their
righteousness
.
Oh
then
consider
,
what
is
that
Locust
and
Caterpillar
,
which
devoureth
all
the
sweet
fruit
of
thy
praise
,
and
thy
joy
in
God
?
Is
it
not
want
of
a
true
consideration
,
how
unworthy
thou
art
?
Wouldst
thou
not
call
thy self
beast
for
murmuring
and
grieving
under
any
burden
God
layeth
upon
thee
,
if
thou
hadst
a
feeling
of
thy
meanness
and
lowliness
?
Those
therefore
who
are
constantly
in
a
tender
feeling
and
apprehension
of
their
own
unworthiness
,
if
God
give
them
the
least
temporal
mercy
,
but
especially
if
they
have
a
drop
of
any
spiritual
mercy
;
that
the
light
of
Gods
countenance
,
though
but
in
glimpses
shine
upon
them
,
they
cry
out
,
Who
am
I
Lord
,
and
what
am
I
that
thou
shouldst
visit
so
unworthy
a
wretch
?
Secondly
,
He
must
not
only
be
sensible
of
his
unworthiness
,
who
would
affectionately
bless
God
at
all
times
,
but
he
must
also
consider
what
wrath
and
vengeance
he
doth
deserve
.
Oh
this
would
be
like
fire
in
thy
bosom
!
This
would
quickly
cast
out
all
those
troublesom
and
disquiet
thoughts
:
What
,
Oh
my
soul
,
art
thou
disquieted
for
want
of
this
or
that
!
What
is
thy
own
,
but
hell
and
eternal
torment
?
Are
any
soul-mercies
,
are
any
body-mercies
thy
own
?
Canst
thou
claim
a
right
to
them
?
No
,
the
Law
curseth
thee
,
because
thou
doest
not
continue
in
all
things
commanded
;
so
that
thou
mayest
be
cursed
in
soul
,
in
body
,
at
home
and
abroad
.
Nothing
but
temporal
,
spiritual
and
eternal
curses
might
compass
thee
about
.
Now
then
,
if
when
God
might
thus
curse
,
and
damn
thee
,
he
doth
bless
and
pardon
thee
;
What
joyfull
songs
should
this
fill
thy
heart
,
and
mouth
with
?
I
have
deserved
death
,
but
behold
life
:
my
merit
is
hell
and
damnation
,
but
the
gift
of
God
is
grace
and
peace
.
As
a
malefactor
,
when
thou
mightst
justly
expect
punishment
,
behold
God
doth
to
thee
as
to
Joseph
,
who
under
expectation
of
punishment
is
raised
up
to
the
highest
honour
in
the
Kings
Court
.
Oh
then
,
awe
thy
soul
,
saying
,
Why
am
I
so
foolish
and
bru●●●sh
?
I
am
not
in
hell
,
I
am
not
howling
in
those
eternal
flames
,
which
I
might
not
be
kept
a
moment
from
;
and
yet
how
impatient
and
unquiet
is
my
heart
?
A
full
perswasion
then
of
what
we
deserve
,
will
provoke
the
soul
to
a
cordial
blessing
of
God
for
every
mercy
.
Thirdly
,
There
is
required
the
regeneration
and
renovation
of
the
whole
man
.
As
a
wicked
man
cannot
pray
to
God
,
so
neither
can
he
praise
God
.
Therefore
though
natural
men
may
have
it
often
in
their
mouths
;
they
bless
their
good
God
,
and
I
praise
my
God
;
yet
to
praise
God
requireth
a
principle
of
grace
within
,
a
supernatural
root
,
as
well
as
to
pray
to
God
.
Indeed
they
may
externally
sing
Psalms
,
and
give
praise
to
God
,
even
as
they
pray
;
but
all
this
while
,
there
is
nothing
at
the
root
,
all
is
dead
within
,
Psal.
147.
1.
Praise
is
comely
for
the
upright
.
It
's
a
comely
sutable
thing
for
a
man
of
an
upright
and
gracious
heart
,
to
bless
God
;
but
for
a
carnal
prophane
man
,
it
is
as
unseemly
,
as
a
pearl
on
the
swines
nose
;
God
is
dishonoured
,
and
not
pleased
:
Oh
then
,
that
this
might
awaken
every
natural
man
!
Thou
canst
neither
pray
to
God
,
or
praise
him
:
Thou
canst
neither
receive
gifts
from
God
aright
,
or
return
praise
to
him
aright
.
So
that
this
must
be
looked
to
,
as
the
principal
and
chief
of
all
.
Hath
God
put
his
own
image
into
me
?
Hath
God
bestowed
the
life
of
grace
upon
me
?
Then
praise
is
seemly
and
comely
for
me
.
Even
amongst
men
the
Rule
is
,
Laudari
à
laudat
is
laudabile
est
.
Fourthly
,
To
bless
God
and
praise
him
,
there
is
required
an
heavenly
raised
frame
of
soul
.
For
though
the
principle
of
Regeneration
be
the
foundation
in
every
one
,
whereby
he
is
enabled
to
blesse
God
;
yet
that
is
more
remote
,
and
habitually
only
.
Hence
it
is
that
many
of
Gods
children
,
though
in
a
state
of
grace
,
yet
are
not
in
a
praising
,
thankfull
temper
;
they
are
as
so
many
clods
of
earth
;
they
are
not
affected
with
Gods
goodness
;
their
souls
are
not
enlarged
,
and
therefore
they
mourn
,
because
they
are
such
blocks
and
lumps
of
earth
.
Therefore
besides
the
fundamental
principle
of
Regeneration
,
there
must
be
proxim
and
immediate
dispositions
,
which
are
as
the
whetting
of
the
tool
;
like
the
Cocks
stirring
of
himself
,
and
clapping
of
his
wings
before
he
croweth
:
and
of
all
dispositions
an
heavenly
heart
is
the
most
excellent
.
Why
is
it
that
in
Heaven
the
glorified
Saints
do
spend
all
eternity
in
blessing
and
glorifying
of
God
,
and
are
never
weary
of
it
?
Is
it
not
because
all
is
made
perfectly
heavenly
within
them
?
If
the
earth
,
though
a
dull
and
heavy
element
be
at
last
transmuted
into
air
or
fire
,
it
loseth
it's
former
gravity
and
dulness
,
and
ascends
upwards
.
Thus
the
soul
when
freed
from
the
clogs
and
burdens
of
the
earth
,
doth
with
more
ease
and
speed
lift
up
it self
to
God
.
The
Lark
all
the
while
she
sits
on
the
ground
,
scarce
sings
,
but
when
she
riseth
from
the
Earth
,
and
the
higher
and
higher
still
she
flieth
,
the
more
sweetly
and
earnestly
doth
she
sing
:
Thus
it
is
necessary
,
if
thou
wilt
really
and
daily
bless
and
praise
God
,
then
raise
thy self
above
the
Earth
.
The
nearer
to
Heaven
thy
heart
comes
,
the
sweeter
will
thy
meditations
be
,
the
more
joyfull
will
thy
thoughts
be
.
Hence
Fifthly
,
Joy
and
gladnesse
of
heart
is
required
to
blesse
God
.
The
Psalmist
often
calls
to
sing
with
joy
.
And
the
Apostle
;
Is
any
man
merry
,
let
him
sing
Psalms
?
Jam.
5.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
say
,
cometh
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
That
heart
which
is
filled
with
grief
and
sorrow
,
is
in
no
disposition
to
bless
God
.
As
the
strings
of
musical
Instruments
,
while
wet
and
moist
,
are
not
prepared
to
make
any
melodious
sound
.
To
bless
God
with
an
heavy
heart
;
to
praise
God
with
a
troubled
disquieted
soul
,
is
to
contradict
with
our
hearts
,
what
we
say
with
our
mouths
.
Consider
then
,
that
though
it
be
thy
duty
to
humble
thy self
for
sinne
,
to
confess
and
bewail
thy
iniquities
,
yet
it
is
also
a
duty
,
To
rejoyce
in
the
Lord
alwayes
;
and
till
the
heart
be
fitted
by
this
joy
,
thou
canst
nor
bless
God
with
that
hearty
affection
as
thou
oughtst
to
do
,
Psal.
103.
David
saith
,
Blesse
the
Lord
,
O
my
soul
,
and
all
within
thee
praise
his
holy
Name
.
All
within
thee
]
You
see
,
to
praise
God
is
heart-work
,
as
well
as
lip-work
,
all
within
us
must
move
and
be
affected
.
Thy
heart
cannot
boil
over
,
as
the
Psalmist
sometimes
expresseth
it
,
unless
this
fire
of
joy
doth
inflame
it
.
Oh
then
know
,
that
a
grieving
,
disquieted
soul
cannot
bless
God
,
it
hinders
you
from
that
duty
which
the
Apostle
presseth
,
Col.
3.
16.
Admonishing
one
another
in
Psalms
and
hymns
,
and
spiritual
songs
,
singing
with
grace
in
your
hearts
.
What
an
Heaven
is
such
an
heart
,
where
there
are
these
spiritual
hymns
and
psalms
?
But
alas
how
often
is
thy
heart
like
an
howling
wilderness
,
where
the
cries
and
dolefull
sounds
of
unbelieving
and
distrustfull
fears
do
torment
thee
?
Sixthly
,
To
blesse
God
there
is
required
faith
,
and
a
resting
of
the
soul
upon
God
,
as
a
reconciled
Father
.
Alas
can
the
damned
in
hell
bless
God
?
Could
Cain
or
Judas
bless
God
?
By
no
means
,
because
there
is
no
faith
,
there
is
no
resting
upon
God
as
a
Father
.
Hence
you
see
,
the
Apostle
addeth
,
The
Father
of
our
Lord
Jesus
Christ
,
and
the
Father
of
all
mercies
.
To
cursed
and
condemned
sinners
God
is
not
a
Father
of
mercies
,
but
of
vengeance
and
fury
,
a
God
of
dreadfull
judgments
,
who
is
said
to
be
angry
with
the
wicked
all
the
day
long
.
Hence
David
doth
so
often
in
the
Psalms
exercise
those
appropriating
,
and
applying
acts
of
faith
,
My
God
,
and
my
Tower
,
my
strong
help
and
defence
.
It
was
his
faith
that
made
him
so
thankfull
.
For
what
is
it
to
hear
of
Christ
,
and
all
spiritual
mercies
by
him
,
if
faith
doth
not
apply
them
,
and
make
them
my
own
?
And
then
we
are
stirred
up
to
give
God
thanks
for
them
,
insomuch
that
faith
hath
the
greatest
influence
into
our
thankfulness
.
Seventhly
,
Faith
of
adherence
is
not
enough
to
make
the
heart
so
throughly
and
affectionately
thankefull
as
it
should
be
,
unlesse
also
there
be
(
as
some
call
it
)
faith
of
evidence
,
or
a
good
and
true
perswasion
that
God
is
our
God
.
It
's
the
reflecting
acts
of
the
soul
,
whereby
it
knoweth
,
and
is
assured
,
that
God
hath
pardoned
my
sinne
,
and
hath
forgiveth
my
iniquities
,
that
are
like
oil
to
the
lamp
of
this
duty
.
David
in
some
Psalms
dependeth
upon
God
,
and
so
many
times
the
choisest
of
Gods
servants
,
they
are
supported
to
rest
on
him
,
to
build
their
hopes
on
Christ
;
but
then
wanting
this
assurance
,
not
feeling
this
love
of
God
shed
abroad
in
their
souls
;
hence
they
are
not
fervent
and
zealous
in
these
duties
of
blessing
and
thanksgiving
,
as
they
ought
to
be
.
Do
you
not
see
many
of
Gods
people
more
forward
to
duties
of
humiliation
and
mourning
,
more
attending
to
self-debasement
and
self-abhorrency
,
then
they
are
to
faith
,
joy
and
blessing
of
God
;
the
one
they
are
constantly
in
;
the
other
,
unless
provoked
and
forced
(
as
it
were
)
they
seldom
accomplish
.
Now
this
ought
not
to
be
so
;
we
are
to
rejoyce
as
well
as
tremble
;
we
are
to
put
both
together
;
we
are
to
bless
God
for
pardon
of
sinne
,
as
well
as
confess
sinne
;
we
are
to
rejoyce
in
giving
of
thanks
,
as
well
as
to
humble
our
souls
in
acknowledging
of
our
sinfulness
.
Thou
often
saist
,
Lord
pity
me
,
Lord
shew
mercy
to
me
;
but
how
seldom
dost
thou
say
,
O
Lord
,
I
bless
thee
,
For
thy
mercy
endureth
for
ever
!
My
heart
hath
been
full
of
sorrow
for
sinne
,
and
now
it
is
full
of
joy
for
the
pardon
of
it
.
I
have
prayed
that
my
corruptions
may
be
subdued
,
and
I
bless
God
that
prayer
is
graciously
answered
.
If
you
winne
a
mercy
by
prayer
,
and
do
not
wear
it
by
praise
,
you
greatly
offend
God
.
SERM.
XXX
.
Of
Praising
God
,
and
that
for
all
,
but
especially
for
spiritual
Mercies
.
2
COR.
1.
3.
Blessed
be
God
,
even
the
Father
of
our
Lord
Jesus
Christ
,
&c.
FRom
the
method
that
Paul
useth
here
,
and
in
the
beginning
of
most
of
his
other
Epistles
,
we
have
observed
the
Duty
that
lieth
upon
all
the
people
of
God
,
to
bē
carefull
and
conscientious
in
this
duty
of
blessing
and
praising
of
God
,
which
is
as
the
legal
ointment
for
the
High-priest
,
compounded
of
choice
and
sweet
ingredients
.
It
's
an
Angelical
work
to
blesse
God
.
There
remain
further
particulars
that
are
constituent
of
this
comfortable
and
profitable
duty
.
As
First
,
The
heart
that
is
duly
fitted
to
praise
God
,
though
it
be
thankefull
for
every
mercy
,
even
the
least
mercy
,
yet
it
keeps
an
order
in
its
thankesgiving
according
to
the
dignity
of
its
objects
;
so
that
it
praiseth
God
chiefly
and
principally
for
spiritual
mercies
;
and
then
secondarily
,
for
temporal
mercies
.
And
this
argueth
the
difficulty
of
this
duty
,
and
that
also
only
the
regenerate
and
spiritual
man
can
in
a
Scripture-way
blesse
God
,
for
he
only
doth
preferre
heavenly
things
above
earthly
.
When
the
Psalmist
had
spoken
of
outward
mercies
to
a
people
,
Psal.
144.
12
,
13
,
15.
great
mercies
in
sons
and
daughters
,
rich
abundance
and
plenty
,
he
corrects
all
at
last
,
Happy
is
that
people
that
is
in
such
a
case
,
yea
happy
is
that
people
,
whose
God
is
the
Lord
.
So
that
you
see
all
the
outward
desirable
mercies
that
are
,
are
but
in
a
subordination
to
Gods
favour
.
When
thou
art
breaking
forth
after
this
manner
,
I
bless
God
for
my
children
,
for
my
health
,
for
my
outward
contents
.
Oh
but
above
all
,
Lord
,
that
I
have
any
spiritual
mercy
,
that
thou
hast
loved
my
soul
,
converted
me
to
thy self
,
saved
me
from
the
evil
wayes
of
the
world
,
in
this
my
soul
is
overwhelmed
!
So
then
,
as
we
see
it
is
in
matter
of
Petition
,
Seek
ye
first
the
Kingdom
of
Heaven
.
Thus
it
is
also
in
Thanksgiving
,
whatsoever
heavenly
mercy
God
hath
bestowed
on
thee
,
bless
God
for
that
in
the
first
place
.
Thus
the
Apostle
doth
praise
God
in
a
most
divine
manner
,
Eph.
1.
3.
Blessed
be
God
,
who
hath
blessed
us
with
all
spiritual
blessings
in
Christ
.
Insomuch
that
this
may
be
a
good
Touchstone
of
the
truth
of
grace
in
thee
,
whether
thy
soul
be
most
affected
and
enlarged
towards
God
for
soul-mercies
,
that
thou
canst
truly
say
;
O
Lord
in
that
thou
hast
made
me
in
a
saving
manner
to
know
thee
,
in
that
thou
hast
revealed
thy
Son
to
me
,
I
do
more
rejoyce
in
this
,
and
bless
thee
for
it
,
then
if
thou
hadst
given
me
all
the
glory
of
the
world
!
Doest
thou
see
a
natural
worldly
man
boast
in
his
riches
,
in
his
birth
,
in
his
greatness
above
others
,
and
knoweth
nothing
at
all
of
Gods
favour
and
spiritual
mercy
to
his
soul
?
This
is
like
a
beast
that
is
crowned
with
Garlands
,
but
yet
prepared
for
the
slaughter
.
Canst
thou
say
,
O
Lord
,
I
judge
all
the
outward
mercies
I
have
to
be
but
husks
,
and
empty
shels
,
in
comparison
of
that
Manna
,
that
spiritual
favour
I
am
made
partaker
of
.
As
therefore
the
spiritual
man
,
when
in
outward
miseries
and
straights
is
not
so
much
grieved
under
those
outward
calamities
,
as
because
he
hath
sinned
,
and
God
is
offended
:
So
neither
in
outward
mercies
is
the
same
gracious
soul
,
so
much
affected
with
the
comforts
it
enjoyeth
,
as
that
the
light
of
Gods
countenance
doth
shine
upon
him
,
that
he
hath
an
evidence
of
propriety
and
interest
in
Christ
,
this
he
would
not
lose
for
all
the
Kingdoms
of
the
world
.
Let
us
press
this
the
more
,
because
even
the
most
holy
are
apt
to
be
affected
more
with
sensible
mercies
than
spiritual
;
Nature
teacheth
them
the
one
,
but
Grace
the
other
.
For
as
we
are
apt
to
desire
temporal
things
above
spiritual
,
so
also
to
be
affected
with
,
and
bless
God
for
one
more
than
another
.
But
take
these
few
Motives
to
provoke
thee
to
bless
God
for
spiritual
mercies
,
1.
That
if
thou
hadst
more
mercies
than
Solomon
,
if
thou
hadst
all
thy
soul
can
desire
in
these
outward
things
,
yet
if
without
spiritual
mercies
thou
judgest
thy
condition
is
cursed
,
and
to
be
lamented
.
Therefore
Psal.
4.
when
the
natural
persons
of
the
world
cried
out
,
Who
will
shew
us
any
good
?
David
,
as
knowing
a
better
and
more
solid
good
,
prayeth
,
God
would
lift
up
the
light
of
his
countenance
upon
him
:
And
therefore
he
that
hath
the
least
drop
of
grace
,
is
more
bound
to
bless
God
,
then
he
that
may
have
all
the
glory
and
plenty
in
the
world
:
Oh
then
,
why
art
thou
not
more
sollicitous
,
saying
,
what
is
this
wealth
without
Gods
favor
?
What
is
it
to
say
,
this
house
is
mine
,
this
estate
is
mine
,
but
am
not
able
to
say
,
God
is
mine
?
but
if
God
doth
evidence
himself
to
thee
,
then
over-look
all
thy
outward
comforts
,
put
the
Ecce
,
the
Selah
,
upon
what
is
spiritual
.
This
is
like
the
Sunne
,
which
is
farre
above
all
the
Starres
.
It
is
this
that
makes
all
outward
mercies
,
mercies
;
they
are
no
wayes
good
to
thee
,
but
snares
and
temptations
to
draw
out
thy
sins
.
So
that
thy
condemnation
in
hell
will
be
the
hotter
,
if
thou
doest
not
enjoy
spiritual
mercies
with
them
.
2.
Be
in
the
first
place
affected
with
spiritual
mercies
,
Because
Christ
shewed
his
love
to
thee
most
in
these
,
it
was
for
these
he
died
.
The
Scripture
doth
exceedingly
commend
to
us
the
love
of
Christ
in
his
death
.
Now
what
are
the
effects
of
Christs
death
?
Are
they
chiefly
to
make
us
rich
,
great
or
honoured
in
this
world
?
No
,
it
is
for
remission
of
sinne
,
it
's
for
holiness
and
power
over
the
Devil
.
Certainly
,
if
Christ
died
to
purchase
these
for
thee
,
thou
art
very
unthankfull
,
if
thy
heart
be
not
most
inlarged
to
bless
God
for
them
.
3.
Spiritual
mercies
are
the
chiefest
object
of
our
praises
,
Because
these
onely
can
truly
satisfie
the
soul
,
these
only
are
a
sound
cause
of
rejoycing
.
The
heart
of
a
man
is
never
satisfied
with
temporal
mercies
;
but
the
more
he
drinketh
of
them
,
the
more
thirsty
still
he
is
.
When
Solomon
hath
made
an
experience
of
all
,
his
Motto
is
,
That
they
are
vexation
of
spirit
,
as
well
as
vanity
;
whereas
the
pardon
of
sinne
,
and
the
Spirit
of
Christ
working
in
us
,
these
afford
uninterrupted
causes
of
joy
.
4.
The
soul-mercies
will
abide
for
ever
,
thou
canst
not
lose
thy
title
and
interest
in
them
;
but
all
these
earthly
comforts
are
as
the
flower
which
presently
withereth
;
thou
hast
them
to
day
,
and
they
may
be
removed
to
morrow
.
Be
sure
then
,
that
thy
blessing
of
God
,
keepeth
that
method
which
the
nature
of
mercies
doth
require
above
all
things
.
Let
thy
soul
melt
with
joy
in
blessing
of
God
,
for
what
he
hath
done
to
thy
soul
.
Lastly
,
Consideration
,
remembring
,
and
fixed
meditation
upon
the
mercies
of
God
,
is
that
which
will
greatly
inflame
the
soul
to
give
all
glory
and
honour
to
him
.
The
heart
is
not
easily
and
quickly
put
into
a
blessing
frame
;
there
must
be
polishing
and
fashioning
of
it
;
and
there
is
no
such
way
for
this
,
as
true
consideration
.
When
David
calls
upon
himself
so
much
to
glorifie
God
,
this
implieth
,
that
he
found
his
soul
dull
,
heavy
and
unfit
for
that
duty
.
The
heart
will
not
boil
over
in
meditation
,
unless
it
be
long
upon
this
fire
.
Psal.
45.
1.
David
there
calls
his
inditing
,
the
boyling
or
bubling
of
his
heart
;
we
are
apt
to
forget
Gods
mercies
,
or
when
we
do
think
of
them
,
they
are
but
transistory
and
ambulatory
,
It
is
Gods
goodnesse
,
or
I
bless
God
,
and
there
is
all
;
whereas
when
we
bless
God
,
our
souls
should
be
raised
up
into
divine
inflammations
;
we
should
be
as
Elijah
,
who
was
carried
up
to
Heaven
in
a
Chariot
of
fire
;
whereas
the
soul
is
at
other
times
abridged
or
epitomized
,
but
in
short
characters
,
in
the
praises
of
God
it
should
be
voluminous
,
as
you
see
David
in
Psalms
103
,
104
,
105
,
106
,
and
107.
very
large
in
the
enumeration
of
all
Gods
benefits
,
which
intimateth
,
That
the
soul
ought
to
be
extended
in
all
its
dimensions
,
while
it
sets
upon
this
work
.
And
certainly
,
meditation
is
like
the
birds
sitting
on
the
egge
,
not
leaving
it
,
till
it
hath
produced
a
live
young
one
.
This
will
so
often
work
upon
the
soul
,
that
at
last
there
will
be
heavenly
and
supernatural
life
;
for
several
aggravations
will
the
meditating
heart
find
in
every
blessing
it
doth
possess
.
As
1.
It
will
admire
the
power
and
strength
of
God
in
every
mercy
,
especially
in
soul-mercies
;
That
God
should
change
such
a
stubborn
heart
as
thine
was
;
That
God
should
give
thee
eyes
to
see
,
that
hast
been
blind
so
long
;
That
God
should
give
thee
life
,
who
wast
dead
and
putrifying
in
the
grave
of
sinne
.
This
will
make
thee
wonder
at
the
glorious
power
of
God
.
Again
,
The
Wisdome
of
God
,
if
that
be
considered
in
every
mercy
,
this
will
also
greatly
inlarge
to
thankefulnesse
.
Gods
mercies
are
not
only
mercies
in
themselves
,
but
they
come
in
such
fit
seasons
,
they
are
at
such
times
and
opportunities
,
that
this
maketh
them
double
mercies
;
and
so
some
have
observed
this
difference
between
blessing
and
praising
of
God
;
Blessing
of
God
is
,
because
of
the
goodnesse
of
the
mercy
;
Praising
is
for
the
wisdome
and
curious
workmanship
of
God
,
as
it
were
in
that
mercy
.
As
if
a
friend
,
who
also
was
himself
the
maker
of
a
curious
Watch
,
should
bestow
it
upon
you
as
a
gift
,
you
would
not
only
thank
him
for
his
love
,
but
praise
his
skill
and
art
likewise
.
Thus
we
are
not
only
to
consider
the
mercies
God
giveth
us
,
but
the
wisdome
that
God
demonstrateth
at
that
very
time
,
making
every
mercy
to
be
with
an
aggravation
.
Again
,
Meditation
will
inflame
,
by
apprehending
of
Gods
freenesse
in
every
mercy
,
and
our
unworthinesse
.
We
could
do
nothing
,
that
may
provoke
God
;
especially
this
we
are
to
aggravate
in
our
spiritual
mercies
,
as
Paul
doth
often
,
excluding
our
works
,
and
giving
all
to
the
grace
of
God
,
who
worketh
according
to
his
own
purpose
and
will
.
Oh
what
coals
of
fire
will
this
be
in
thy
bosome
!
To
think
,
why
doth
God
do
this
to
me
?
What
moveth
him
?
Is
God
necessitated
to
it
?
Can
he
not
do
otherwise
?
Would
he
be
unjust
,
if
he
did
it
not
?
And
this
further
will
be
aggravated
,
when
we
consider
the
mercy
comparatively
with
others
that
want
such
;
if
for
spiritual
mercies
,
we
compare
them
with
the
damned
Angels
,
that
are
utterly
cut
off
from
the
least
crum
of
any
spiritual
mercy
,
though
so
noble
and
excellent
creatures
,
may
not
this
astonish
thee
?
And
if
thou
sayest
,
These
are
not
of
the
same
nature
with
thee
;
How
many
are
there
of
the
same
flesh
and
bloud
,
in
the
same
vicinity
where
thou
livest
,
of
the
fame
calling
and
profession
,
yea
of
the
same
parentage
,
and
yet
they
are
forsaken
by
God
,
and
left
to
their
natural
deserts
,
whereas
he
hath
pitched
his
favour
upon
thee
,
to
justifie
,
sanctifie
,
and
at
last
to
glorifie
thee
?
Certainly
,
thou
art
a
stock
and
a
stone
,
if
such
discriminating
mercy
as
this
doth
not
affectionately
possess
thee
.
In
the
last
place
,
The
universality
of
the
mercies
thou
enjoyest
,
will
much
heighten
in
the
consideration
of
them
.
All
that
thou
seest
,
thou
hearest
,
thou
eatest
,
thou
feelest
,
yea
thou
thinkest
and
apprehendest
,
is
a
mercy
.
There
is
nothing
within
thee
,
without
thee
,
or
about
thee
,
but
it
is
a
mercy
.
To
hear
is
a
mercy
,
to
see
is
a
mercy
,
to
think
without
madness
and
distraction
,
is
a
mercy
.
Every
thing
that
is
not
hell
,
is
a
mercy
to
thee
.
All
the
creatures
,
as
Psal.
8.
the
Sunne
,
the
Sturres
,
the
beasts
of
the
field
are
wholly
mercies
;
if
then
a
man
set
himself
to
meditation
after
this
manner
will
he
not
find
the
goodness
of
God
,
like
Ezekiels
waters
,
To
ascend
higher
and
higher
,
till
they
come
over
his
head
.
But
to
finish
at
last
this
Subject
,
take
notice
of
the
encouragements
to
this
duty
of
a
thankful
,
blessing
and
praising
soul
,
that
so
if
thy
heart
at
last
be
throughly
raised
up
to
this
duty
,
thou
mayest
praise
God
,
for
this
truth
that
provoketh
thee
to
praise
him
.
And
First
,
The
more
thou
blessest
God
,
the
more
wilt
thou
have
cause
to
blesse
him
.
Secondly
,
Consider
this
is
all
thou
canst
do
to
God
,
for
all
his
several
mercies
.
What
doth
God
require
of
thee
,
after
all
that
he
hath
done
for
thy
soul
and
body
?
Is
it
any
thing
else
,
but
to
magnifie
his
name
,
to
give
him
the
glory
of
it
?
And
this
doth
not
at
all
adde
unto
the
greatness
of
God
,
he
is
not
made
the
more
perfect
and
blessed
in
himself
by
all
the
glory
thou
givest
to
him
.
So
that
indeed
it
is
the
greatest
glory
that
thou
art
capable
of
,
that
God
will
accept
of
blessing
from
thee
,
that
he
will
own
praises
out
of
thy
mouth
,
that
he
doth
not
rebuke
thee
,
as
Christ
did
the
Devils
,
when
they
confessed
,
He
was
the
Son
of
the
living
God
.
Thirdly
,
This
blessing
and
praising
of
God
,
will
keep
thee
in
a
joyfull
,
active
,
and
fruitfull
way
.
Those
that
sing
at
their
work
,
dispatch
it
with
greater
facility
:
And
thus
it
is
,
the
soul
filled
with
cordial
thankfulness
to
God
,
doth
more
for
God
then
many
others
,
who
are
clogged
with
dejecting
and
discouraging
thoughts
:
See
whether
the
cause
of
all
thy
heaviness
,
yea
the
prevailing
of
lusts
and
passions
upon
thee
be
not
want
of
chearfull
blessing
of
God
,
The
joy
of
the
Lord
is
our
strength
.
Lastly
,
Consider
the
example
of
David
,
how
unwearied
he
is
in
this
work
,
never
thinking
that
his
soul
doth
enough
herein
;
and
therefore
because
he
cannot
discharge
this
duty
to
his
desire
,
he
calls
upon
all
the
creatures
of
the
world
almost
to
help
him
therein
,
yea
the
very
Ice
and
Snow
,
and
such
inanimate
creatures
;
how
much
more
Angels
and
men
,
must
joyn
with
him
to
praise
God
.
In
Austin's
time
,
some
were
named
Deo
gratias
,
certainly
we
should
so
abound
in
this
duty
,
that
it
may
be
truly
said
unto
God
,
as
Psal.
22.
Thou
inhabitest
the
praises
of
Israel
.
SERM.
XXXI
.
How
Christ
is
the
Sonne
of
God
:
And
how
the
consideration
thereof
is
the
foundation
of
all
a
Christians
comfort
.
2
COR.
1.
3.
Blessed
be
God
,
even
the
Father
of
our
Lord
Jesus
Christ
.
THe
Duty
of
Blessing
,
with
the
Object
of
it
being
dispatched
,
let
us
now
come
to
that
Amplification
and
Illustration
,
which
the
Apostle
ufeth
in
describing
of
it
.
And
The
first
is
,
From
a
personal
and
relative
respect
,
The
Father
of
our
Lord
Jesus
Christ
;
Even
the
Father
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
particle
is
by
way
of
interpretation
and
explication
.
What
he
meaneth
by
God
,
viz.
That
he
doth
not
take
the
word
,
as
it
is
often
,
absolutely
for
the
essence
of
the
Divine
Nature
,
as
common
to
the
three
Persons
;
but
relatively
,
and
in
the
distinct
personality
of
the
first
Person
,
and
therefore
said
to
be
,
The
Father
of
our
Lord
Jesus
Christ
.
For
the
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Stephanus
observeth
,
may
be
rendred
by
Et
,
sed
,
tunc
,
etiam
,
&c.
as
the
subject
matter
requireth
.
The
Apostle
doth
in
other
places
delight
to
use
this
expression
,
Rom.
15.
6.
2
Cor.
11.
31.
Ephes.
3.
14.
In
which
places
the
Apostle
seemeth
with
much
affection
and
cordial
enlargement
to
make
mention
of
this
relative
Title
in
God
the
Father
;
for
this
is
the
treasure
of
our
comfort
;
herein
are
all
our
mercies
contained
,
that
we
and
Christ
have
the
same
Father
,
he
by
Nature
,
and
we
by
Grace
.
So
that
we
are
not
to
consider
of
Gods
paternal
relation
to
Christ
,
as
a
speculative
doctrinal
truth
,
but
as
practical
,
and
the
ground
of
all
consolation
to
us
.
Hence
John
20.
17.
Christ
by
way
of
comfort
tells
them
,
He
ascends
to
his
Father
,
and
their
Father
.
And
indeed
without
Christ
we
cannot
behold
him
as
a
Father
,
but
as
a
severe
and
dreadfull
Judge
.
Only
when
we
say
,
this
Doctrine
of
the
Fathers
relation
to
Christ
a
Sonne
,
is
so
full
of
comfort
,
you
must
not
understand
it
absolutely
and
nakedly
,
as
the
second
Person
in
the
Trinity
,
but
as
assuming
the
humane
Nature
into
a
Personal
Subsistency
;
Therefore
he
saith
,
The
Father
of
Jesus
Christ
,
which
is
the
description
of
his
Person
in
both
his
Natures
.
So
that
we
must
not
look
upon
the
Sonne
as
the
second
Person
alone
in
the
Trinity
,
but
as
assuming
our
Nature
;
for
otherwise
the
truth
would
be
no
wayes
comfortable
to
us
,
if
the
Sonne
of
God
had
not
also
been
made
man
.
The
Observation
shall
be
the
words
in
the
Text
,
viz.
That
God
is
the
Father
of
our
Lord
Jesus
Christ
.
Which
truth
shall
be
first
explicated
,
and
confirmed
Doctrinally
,
and
then
illustrated
Practically
.
As
for
the
Doctrinal
part
,
the
Socinians
they
have
raised
up
much
dust
,
and
have
obscured
the
point
,
with
their
subtill
heretical
depravations
.
For
whereas
the
Church
of
God
formerly
did
believe
Christ
to
be
the
Son
of
the
Father
by
eternal
generation
:
They
deny
this
reason
,
and
assert
some
new
ones
of
their
own
invention
.
Yea
,
and
the
Remonstrants
also
,
though
they
assert
Christs
Sonship
from
the
Father
by
eternal
generation
,
yet
they
affirm
also
a
second
way
of
communication
of
this
Sonship
,
and
that
is
,
By
a
gracious
vouchsafing
of
supream
power
and
glory
to
him
.
So
that
they
must
acknowledge
two
filiations
in
Christ
,
the
one
Eternal
,
by
that
secret
and
ineffable
generation
;
the
other
Temporal
,
or
in
time
,
viz.
A
gracious
communication
of
supream
power
and
glory
to
him
.
But
this
is
false
,
as
is
to
be
shewed
.
But
to
explain
this
,
Consider
,
First
,
In
the
Scripture
we
read
of
four
ways
,
whereby
a
person
may
be
entituled
Son
of
God
,
and
to
have
God
his
Father
.
(
For
as
for
that
more
common
and
general
notion
,
whereby
God
is
said
to
be
a
Father
in
respect
of
Creation
,
and
so
to
all
men
,
Isa.
54.
8.
And
the
Apostle
sanctifieth
that
expression
of
the
Poet
,
For
we
are
his
off
spring
,
we
do
not
here
meddle
with
.
)
And
1.
There
is
a
Sonne
of
God
by
Creation
after
the
Image
of
God
.
Thus
Adam
,
Luk.
3.
ult
.
is
called
,
The
Sonne
of
God
,
and
the
Angels
also
,
Job
1.
6.
These
are
the
Sonnes
of
God
,
and
have
him
for
a
Father
,
because
they
they
were
at
first
created
after
his
Image
in
holiness
.
2.
God
is
a
Father
by
gracious
Adoption
.
Thus
all
believers
have
received
The
Spirit
of
Adoption
,
being
thereby
enabled
to
call
God
,
Abba
Father
.
3.
A
Person
is
said
to
be
the
Sonne
of
God
,
by
communication
of
some
power
and
office
.
Thus
our
Saviour
argued
from
the
lesse
to
the
greater
,
That
if
they
were
gods
,
to
whom
the
word
of
God
came
,
viz.
who
were
appointed
by
God
to
be
Magistrates
,
how
much
more
was
he
God
?
Lastly
,
There
is
the
Son
of
God
by
eternal
generation
,
and
thus
Christ
is
onely
.
Hence
he
is
called
,
His
only
Sonne
.
Secondly
,
Take
notice
,
That
Christ
is
called
the
Sonne
of
God
,
only
from
one
respect
,
and
that
is
because
of
eternal
generation
from
the
Father
.
It
is
not
my
purpose
to
enter
into
a
Dispute
about
this
secret
and
unspeakable
mystery
.
This
is
enough
for
us
to
know
,
That
Christ
is
never
called
the
Sonne
of
God
,
or
God
said
to
be
his
Father
,
but
because
of
that
eternal
generation
,
as
the
Apostle
proveth
,
Heb.
1.
from
Psal.
27.
Thou
art
my
Sonne
,
This
day
have
I
begotten
thee
,
which
is
so
attributed
to
Christ
,
that
thereby
he
hath
a
supereminency
to
all
the
Angels
,
who
yet
are
called
the
Sonnes
of
God
,
upon
a
gracious
foundation
.
Hence
1.
Christ
is
not
called
,
The
Sonne
of
God
,
because
he
is
predestinated
to
be
the
Mediator
of
his
people
,
1
Pet.
1.
20.
For
he
is
not
therefore
the
Son
of
God
,
because
fore-ordained
to
be
Head
of
his
Church
;
but
this
latter
doth
presuppose
,
and
is
grounded
upon
the
former
,
because
he
was
the
second
Person
in
Trinity
,
and
Son
of
the
Father
,
therefore
was
he
ordained
thus
to
be
a
Mediator
for
his
people
.
2.
Christ
is
not
called
the
Sonne
of
God
,
because
of
his
Incarnation
,
or
that
wonderfull
manner
of
the
production
of
his
Humane
Nature
in
the
womb
.
Indeed
some
orthodox
Divines
,
and
so
Maldonate
the
Papist
do
grant
,
That
Christ
was
called
the
Sonne
of
God
,
because
of
that
extraordinary
conception
,
Luk.
1.
32
,
35.
for
the
Evangelist
seemeth
to
favour
such
an
interpretation
,
because
when
the
Angel
had
said
,
The
holy
Ghost
should
overshadow
the
Virgin
Mary
,
he
presently
addeth
,
Therefore
also
that
holy
thing
which
shall
be
born
of
thee
,
shall
be
called
the
Sonne
of
God
.
Now
though
these
men
hold
Christ
was
called
thus
,
the
Sonne
of
God
,
because
of
that
extraordinary
and
peculiar
way
of
the
production
of
his
Humane
Nature
,
yet
they
acknowledge
his
Sonship
by
eternal
generation
also
.
But
it
is
well
observed
by
other
learned
men
,
That
it
is
an
impudent
concession
to
the
adversaries
of
Christs
Divine
Nature
,
to
grant
Christ
is
ever
called
the
Sonne
of
God
,
but
because
of
eternal
generation
.
And
therefore
that
expression
,
Therefore
also
,
&c.
]
is
not
an
argument
from
the
Cause
,
but
the
Sign
:
That
extraordinary
conception
was
not
a
Cause
,
but
a
true
and
sure
Sign
,
that
he
was
the
Sonne
of
God
,
and
therefore
it
's
said
,
He
shall
be
called
,
not
be
the
Sonne
of
God
,
which
relateth
to
the
manifestation
and
notification
of
it
.
And
no
doubt
the
Angel
doth
allude
the
ninth
of
Isaiah
,
where
a
Virgins
bringing
forth
a
Sonne
,
is
made
a
Sign
of
his
being
Emmanuel
,
God
with
us
.
For
if
this
extraordinary
conception
had
been
a
cause
of
this
filiation
,
he
would
rather
he
called
,
The
Sonne
of
the
holy
Ghost
,
then
of
God
the
Father
,
because
immediately
conceived
by
him
.
Neither
is
that
of
Maldonate
true
,
excepting
against
this
interpretation
,
That
a
pure
man
might
have
been
so
conceived
by
the
holy
Ghost
,
and
it
would
not
follow
that
he
was
God
properly
.
For
besides
that
,
it
is
a
bold
assertion
to
say
so
,
we
must
take
this
extraordinary
conception
in
its
circumstances
,
as
it
was
fo
promised
by
the
Prophet
,
and
thus
it
could
not
agree
to
any
but
to
God
.
3.
Neither
is
Christ
called
the
Son
of
God
,
because
of
his
sanctification
and
mission
into
the
word
,
as
John
10.
35.
Nor
4.
Because
of
his
Resurrection
from
the
dead
.
His
eduction
from
the
earth
,
as
it
were
a
womb
to
life
,
being
like
a
new
birth
.
Nor
5.
Because
of
his
being
placed
at
the
right
hand
of
God
,
Heb.
1.
4.
For
although
in
those
Texts
,
Christ
is
proved
to
be
the
Sonne
of
God
by
his
Sanctification
and
Mission
into
the
world
,
by
his
Resurrection
,
and
by
his
Exaltation
,
yet
not
so
as
if
these
did
make
him
to
be
a
Sonne
.
So
that
he
was
not
a
Sonne
before
,
but
by
way
of
declaration
and
manifestation
.
When
these
things
were
done
,
there
was
a
plain
discovery
that
he
was
the
true
and
proper
Sonne
of
God
,
he
was
the
Sonne
of
God
from
all
eternity
;
but
none
could
so
rise
,
and
be
exalted
,
but
he
who
was
so
.
And
therefore
the
Socinians
,
who
make
Christ
the
Sonne
of
God
by
degrees
,
by
his
Incarnation
,
and
first
,
and
afterwards
more
perfectly
a
Son
in
his
Exaltation
,
do
most
palpably
wrest
the
Scripture
.
The
Summe
therefore
of
this
Discourse
is
,
That
as
Christ
was
called
the
Sonne
of
man
,
only
because
born
of
a
woman
;
so
the
Sonne
of
God
only
,
because
by
eternal
generation
he
was
of
the
Father
.
Therefore
the
Apostle
asketh
this
Question
,
To
which
of
the
Angels
(
then
much
less
men
)
said
he
,
Thou
art
my
Sonne
,
&
c
?
which
must
be
in
a
peculiar
transcendent
sense
;
for
in
a
common
general
one
,
Angels
are
called
the
Sons
of
God
.
And
indeed
to
be
a
Sonne
by
eternal
generation
,
and
then
afterwards
by
gracious
communication
doth
imply
a
contradiction
.
For
amongst
men
,
he
that
is
truly
such
a
mans
sonne
by
natural
generation
,
can
never
for
any
adventitious
reason
,
be
properly
called
his
sonne
afterwards
.
If
then
God
be
the
Father
of
Christ
by
generation
,
then
he
is
not
by
any
other
supposed
wayes
of
gracious
communication
.
And
that
Christ
is
a
Sonne
in
a
transcendent
way
to
Angels
and
men
,
appeareth
fully
by
the
expression
of
the
Apostle
,
Heb.
5.
8.
Although
he
was
a
Son
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
learned
obedience
by
those
things
in
which
he
suffered
.
From
whence
we
say
,
Christ
was
a
Sonne
,
not
according
to
his
Humane
Nature
,
for
so
he
was
to
shew
obedience
,
Mal.
1.
6.
but
in
that
sense
wherein
he
could
not
obey
,
viz
,
in
his
Divine
Nature
:
Therefore
it
's
a
discreet
Axiom
or
Proposition
,
Although
he
was
a
Sonne
.
This
being
laid
as
a
foundation
,
let
us
come
to
consider
this
as
a
ground
of
our
Father
of
Jesus
Christ
.
For
what
doth
that
appertain
to
us
?
Indeed
to
wicked
and
ungodly
men
,
who
perish
in
their
sins
,
this
makes
no
more
for
their
comfort
,
then
for
apostate
Angels
,
whose
nature
Christ
took
not
upon
him
:
But
as
for
the
godly
,
the
true
believer
,
this
is
the
foundation
of
all
their
comfort
.
For
First
,
In
that
he
is
the
Father
of
Christ
,
by
this
means
he
cometh
to
be
the
Father
in
him
.
For
seeing
Christ
is
ours
,
then
he
who
is
the
Father
of
Christ
must
be
our
Father
also
,
as
will
appear
in
the
second
place
.
But
the
first
consideration
of
comfort
is
,
That
Gods
paternal
relation
to
us
,
is
grounded
upon
the
Fathers
relation
to
Christ
;
Christ
merited
at
Gods
hands
,
that
he
should
be
a
reconciled
Father
with
us
;
for
without
Christ
,
God
is
not
the
Father
of
mercies
,
but
a
dreadfull
and
terrible
Judge
,
He
is
a
consuming
fire
,
and
we
cannot
with
any
confidence
draw
nigh
to
him
,
but
through
Christ
;
God
assumeth
a
new
relation
to
us
,
of
a
Judge
he
becometh
a
Father
.
So
that
we
see
,
this
is
the
fountain
of
all
our
comfort
:
Therefore
is
God
a
Father
to
us
,
because
he
is
to
Christ
;
and
this
is
the
reason
,
why
the
Apostle
mentioneth
(
as
you
heard
)
this
Title
so
often
with
Doxologie
,
because
without
Christ
,
God
is
not
a
Father
;
We
cannot
expect
a
drop
of
mercy
,
or
the
least
glimpse
of
favour
from
him
.
Secondly
,
This
relation
of
God
the
Father
to
Christ
,
is
of
great
comfort
to
us
,
because
of
our
union
with
Christ
.
When
we
by
faith
are
made
one
with
Christ
,
then
we
have
the
same
Father
as
he
hath
;
and
this
is
a
second
ground
of
our
comfort
.
The
Apostle
calleth
him
,
The
Father
of
our
Lord
Jesus
Christ
,
because
our
Lord
,
our
Jesus
,
therefore
God
is
our
Father
,
The
Devils
and
wicked
men
,
because
they
cannot
truly
say
,
Our
Christ
,
therefore
they
cannot
call
God
,
Our
Father
.
It
's
then
our
union
with
Christ
,
that
doth
entitle
us
to
God
a
Father
,
as
well
as
Christ
himself
.
As
it
's
with
the
wise
,
when
married
to
an
husband
,
then
the
husbands
father
is
her
father
,
and
what
relations
he
hath
,
she
is
also
received
into
.
Thus
it
is
here
,
when
the
soul
by
faith
receiveth
Christ
,
he
is
thereby
made
the
Sonne
of
God
,
and
a
co-heir
with
Christ
:
They
have
now
the
same
Father
;
Christ
is
become
their
brother
to
them
:
Oh
what
an
unspeakable
and
glorious
priviledge
is
this
,
that
Christ
should
not
disdain
us
,
or
be
ashamed
of
us
,
but
call
us
brethren
,
and
make
us
to
have
the
same
Father
with
him
I
Did
faith
improve
this
by
lively
meditation
,
what
joy
and
quietness
would
it
produce
in
our
hearts
?
Thirdly
,
This
is
greatly
for
our
comfort
,
Because
though
there
be
some
distance
and
inequality
,
yet
we
may
upon
the
same
general
grounds
plead
the
bowels
of
a
Father
,
and
all
the
effects
of
fatherly
love
,
as
Christ
himself
may
.
Will
not
the
Father
deny
Christ
?
neither
will
he
us
.
Will
not
the
Father
reject
Christ
?
neither
will
he
us
;
he
is
become
a
Father
to
us
,
as
well
as
to
him
.
Indeed
there
is
a
great
disproportion
between
Christ
and
us
in
this
paternal
relation
;
he
is
by
Nature
,
we
by
Grace
;
he
is
the
only
begotten
Sonne
,
we
adopted
sons
;
he
is
perfectly
holy
,
and
the
meritorious
cause
of
this
relation
for
us
.
Therefore
the
Socinian
doctrine
is
to
be
abhorred
,
who
makes
Christs
Sonship
,
and
that
of
believers
,
to
differ
only
in
degrees
,
not
in
kind
.
Yet
in
the
general
,
because
by
him
,
God
is
made
a
Father
,
we
may
improve
it
,
in
what
we
have
his
promise
for
,
as
Christ
himself
did
.
Hence
2
Sam.
7.
14.
what
is
spoken
of
Solomon
,
as
a
type
of
Christ
,
and
in
the
general
is
true
of
all
believers
,
the
Apostle
Heb.
1.
applieth
to
Christ
,
as
in
such
particulars
:
1.
The
fatherly
love
and
bowels
which
Christ
found
from
God
in
all
his
exercises
and
agonies
,
the
like
may
we
expect
to
find
.
Did
Christ
say
,
when
his
Disciples
left
him
,
That
he
should
not
be
alone
,
because
the
Father
was
alwayes
with
him
?
The
same
may
every
true
believer
affirm
,
when
he
may
be
left
alone
;
if
in
persecutions
,
thy
friends
,
thy
acquaintances
forsake
thee
:
If
father
and
mother
(
as
David
said
)
should
leave
thee
,
yet
this
Father
is
alwayes
with
thee
.
So
that
although
thou
art
not
comparable
to
Christ
,
either
in
thy
natures
,
persons
or
graces
,
yet
remember
the
same
fatherly
love
is
common
to
both
.
Hence
Job
.
17.
23.
That
they
may
know
that
the
love
wherewith
thou
lovest
me
,
is
in
them
.
In
them
]
by
way
of
sense
and
experience
,
by
way
of
knowledge
and
certainty
.
2.
As
God
is
a
Father
to
Christ
thus
in
love
,
so
also
he
was
in
hearing
of
his
prayers
,
which
he
put
up
as
man
,
or
as
Mediator
.
Father
(
saith
Christ
)
I
know
thou
hearest
me
alwayes
,
John
10.
And
therefore
in
that
wonderfull
prayer
of
his
,
that
his
soul
poured
out
before
his
death
,
his
compellation
unto
God
is
,
Father
.
And
thus
also
God
being
a
Father
to
us
,
he
will
hear
all
our
requests
that
are
according
to
his
will
.
It
is
true
,
God
the
Father
heareth
his
only
begotten
Sonne
Christ
,
because
of
the
full
and
absolute
Image
of
himself
in
him
.
There
is
no
sinne
,
no
blemish
,
nothing
blame-worthy
in
Christ
;
but
in
us
there
are
many
imperfections
:
There
is
just
cause
to
reject
our
prayers
;
but
yet
because
we
are
in
Christ
,
therefore
for
Christs
sake
,
and
in
his
Name
they
are
accepted
,
his
incense
perfumes
their
prayers
.
It
is
through
Christs
obedience
,
that
God
smels
a
sweet
savour
in
our
holy
performances
.
So
that
Christ
indeed
he
was
heard
for
his
own
sake
,
and
in
his
own
Name
;
but
we
are
in
Christs
Name
.
So
that
you
see
the
redundancy
of
that
paternal
relation
to
Christ
in
his
benefits
even
to
us
also
.
Other
properties
we
might
enlarge
in
,
but
it
is
easie
to
the
good
heart
to
suggest
them
to
its
self
,
as
the
eternity
,
and
the
unchangeablenesse
of
this
relation
to
them
,
as
it
was
also
to
Christ
.
Hence
1
Pet.
1.
Christ
being
from
all
eternity
and
unchangeably
fore-ordained
to
be
their
Head
;
they
were
also
then
comprehended
in
that
gracious
Decree
of
God
.
Only
this
difference
you
must
alwayes
observe
,
That
God
becometh
our
Father
otherwise
than
Christ
;
for
the
Father
begat
him
from
eternity
,
not
by
grace
,
and
from
his
meer
free-will
,
as
if
he
might
have
〈◊〉
begotten
him
:
No
,
for
he
was
the
Sonne
of
his
Father
,
by
a
necessity
o●
immutability
(
though
some
adde
,
we
may
say
his
generation
was
both
by
nature
and
free-will
,
as
not
being
inconsistent
with
one
another
:
)
but
as
for
us
,
God
makes
us
his
sons
from
his
meer
good
pleasure
;
he
might
have
refused
to
adopt
any
one
to
his
Sonne
;
he
took
infinite
delight
in
his
only
Sonne
,
which
was
from
all
eternity
:
So
that
it
was
the
riches
of
his
grace
,
and
the
freeness
of
his
bounty
to
adopt
us
for
his
sons
,
with
Christ
his
natural
Son
.
Use
of
Instruction
.
Is
God
our
Father
,
by
being
the
Father
of
Christ
?
Doth
our
union
with
Christ
,
intitle
us
to
that
Father
,
and
other
unspeakable
benefits
,
which
he
hath
?
Then
let
the
Christian
soul
meditate
on
this
more
.
Adam
and
Angels
were
the
sons
of
God
,
but
that
was
by
creation
;
God
is
thy
Father
upon
a
more
certain
and
enduring
ground
,
which
is
union
with
Christ
.
What
enemies
are
you
to
your
own
peace
and
grace
,
while
you
look
upon
your selves
as
divided
from
Christ
?
If
the
wife
make
her self
a
distinct
person
from
her
husband
,
she
hath
no
benefit
by
the
Law
,
she
cannot
recover
any
advantages
,
but
all
must
be
done
in
her
husbands
name
,
and
in
his
title
.
Thus
it
should
be
with
thee
;
pray
in
Christs
name
,
comfort
thy self
in
Christ
,
meditate
upon
God
in
Christ
.
The
time
is
coming
,
when
Christ
only
will
be
in
request
,
when
at
the
day
of
Judgement
,
the
voice
shall
be
,
Go
ye
cursed
,
because
not
in
Christ
;
Depart
into
everlasting
fire
,
because
not
in
Christ
.
This
then
speaketh
nothing
but
terror
to
the
ungodly
,
who
are
not
branches
in
him
;
they
cannot
have
the
least
comfortable
or
hopefull
thought
of
God
;
being
not
in
Christ
,
they
have
none
of
Christs
righteousness
.
SERM.
XXXII
.
How
God
is
a
mercifull
Father
,
the
Father
of
all
mercies
to
his
children
.
2
COR.
1.
3.
Blessed
be
God
,
—
the
Father
of
mercies
?
THe
next
considerable
motive
in
God
,
who
is
thus
to
be
blessed
,
is
from
his
relative
Attribute
to
us
,
The
Father
of
mercies
;
if
every
mercy
be
a
stream
issuing
from
him
the
fountain
;
if
every
favour
be
a
ray
,
which
hath
its
emanation
from
that
Sun
;
then
no
wonder
if
always
,
and
in
all
things
we
are
to
bless
and
praise
him
.
It
s
Bernards
observation
,
he
doth
not
say
,
Pater
ultionum
,
&c.
the
Father
of
revenge
and
of
judgments
,
which
yet
he
is
to
all
wicked
men
,
but
of
mercies
,
that
is
to
such
as
fear
him
.
So
that
the
Apostle
doth
here
represent
God
,
in
the
most
sweet
and
lovely
relation
that
may
be
to
the
truly
godly
;
They
must
not
think
fury
and
vengeance
is
in
him
towards
them
,
though
sinners
,
but
that
through
Christ
all
enmity
is
taken
away
,
and
they
may
with
boldness
come
to
him
as
to
a
Father
;
even
as
the
child
doth
securely
rest
in
his
Fathers
bosome
.
The
words
have
no
difficulty
,
they
are
a
fountain
opened
,
no
stone
is
to
be
removed
,
that
the
wearied
soul
may
drink
thereof
.
Observe
,
That
God
is
a
Father
of
mercies
,
or
a
mercifull
Father
to
those
that
are
his
.
So
that
our
work
will
be
to
treat
of
that
Attribute
of
God
,
which
renders
the
meditation
and
thoughts
of
him
comfortable
to
us
.
For
if
he
be
holy
,
but
not
mercifull
,
if
infinite
but
not
mercifull
,
if
omnipotent
but
not
mercifull
,
he
would
be
a
consuming
fire
to
us
.
It
is
good
therefore
for
the
contrite
sinner
to
hear
of
this
Attribute
,
ineffabili
desiderio
teneor
cum
audio
,
bonus
Dominus
.
To
open
this
rich
treasure
,
that
is
able
to
enrich
all
,
who
will
come
and
take
of
it
.
Consider
,
First
,
That
God
hath
such
an
Attribute
of
mercy
.
The
Scripture
doth
not
only
represent
him
Wise
,
Just
and
Almighty
,
but
Mercifull
also
,
Jam.
5.
11.
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
is
very
pitifull
,
and
of
tender
mercy
.
The
former
word
is
from
the
bowels
that
use
to
move
,
when
we
are
affected
compassionately
with
any
miserable
object
.
So
that
Gods
mercies
they
are
bowel-mercies
,
he
doth
not
only
do
good
to
us
;
but
to
speak
after
the
manner
of
men
,
he
is
compassionately
affected
unto
us
,
while
he
doth
so
.
Hence
Luke
1.
78.
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
bowles
of
mercy
:
But
whether
mercy
may
be
attributed
to
God
properly
,
is
disputed
,
The
Socinians
they
deny
mercy
to
be
an
essential
property
to
God
,
even
as
they
do
vindicative
Justice
.
The
Stoicks
they
denied
mercy
to
their
wise
man
.
Seneca
grants
clementia
and
benignitas
,
but
not
misericordia
,
for
they
defined
mercy
to
be
egritudo
animi
,
a
sickness
and
grief
of
the
mind
,
which
ariseth
from
anothers
misery
:
And
why
is
it
called
misericordia
,
Yarch
Austin
,
but
because
it
doth
make
miserum
cor
.
Therefore
if
we
stick
to
these
definitions
of
mercy
,
as
it
is
in
man
,
who
hath
compassion
,
because
he
hath
passion
,
we
are
not
to
attribute
it
to
God
,
but
seclude
all
humane
imperfections
,
and
look
upon
it
as
an
Attribute
in
God
,
whereby
he
doth
will
to
help
and
relieve
such
as
are
in
misery
,
so
it
is
●●ivently
in
him
;
and
as
there
is
none
good
but
God
,
so
we
may
say
,
there
is
none
mercifull
but
God
.
The
mercy
then
of
God
is
infinite
,
as
his
own
nature
,
and
do
has
rarre
transcend
all
our
sins
and
miseries
,
as
the
Heavens
do
a
mole-hill
,
only
there
is
not
perturbation
in
the
holy
Nature
of
God
,
which
we
find
in
our
compassions
.
Anselme
expresseth
it
well
,
Thou
art
mercifull
,
O
God
,
Secundum
nos
,
non
secundum
te
,
secundum
sensum
nostrum
non
tuum
,
cum
tu
respicis
nos
miseros
,
nos
sentimus
miserationis
effectum
,
tu
non
miseriae
affectum
.
God
then
is
mercifull
,
as
well
as
just
,
and
thousands
of
places
in
the
Scripture
speak
of
this
mercy
of
God
very
largely
.
2.
It
is
good
to
know
,
that
the
mercy
of
God
is
taken
in
Scripture
sometimes
Actively
,
for
that
essential
Attribute
in
him
,
as
Exod.
34.
6
,
7.
where
the
Lord
himself
proclaimed
his
own
Name
,
Mercifull
,
Grucious
.
Long-suffering
,
&c.
Though
Divines
do
give
notional
differences
between
his
Goodness
,
Mercy
,
Grace
,
and
Long-suffering
,
yet
I
shall
not
attend
to
that
.
Or
Passively
,
for
the
effects
of
his
mercy
,
as
here
in
the
Text
,
The
Father
of
mercies
;
so
when
God
doth
threaten
to
take
away
his
mercies
,
that
is
,
the
effects
of
his
mercy
,
not
the
attribute
of
mercy
.
This
you
must
diligently
attend
to
,
because
the
effects
of
Gods
mercy
are
more
and
less
,
but
the
attribute
in
God
cannot
be
so
,
God
is
not
more
or
less
mercifull
;
neither
doth
Mercy
as
an
attribute
oppose
Justice
,
as
an
attribute
,
but
the
effects
of
Gods
Mercy
may
be
,
and
are
contrary
to
the
effects
of
his
Justice
.
3.
We
must
distinguish
between
Gods
general
mercy
,
and
his
special
;
His
general
mercy
is
extended
to
all
the
creatures
,
The
whole
world
is
full
of
his
mercies
,
Psal.
33.
5.
So
his
mercy
is
said
to
be
over
all
his
works
.
Would
the
world
subsist
for
a
moment
,
when
the
Inhabitants
thereof
are
so
full
of
rebellion
against
God
,
were
it
not
for
his
mercy
?
All
that
we
see
,
we
hear
,
we
taste
,
we
feel
,
is
nothing
but
mercy
.
His
special
mercy
is
to
rational
creatures
,
men
and
Angels
;
and
that
again
is
two-fold
,
More
special
,
and
most
special
.
More
special
,
is
the
vouchsafing
of
the
Gospel
,
and
means
of
grace
,
both
to
the
wicked
and
the
good
.
This
Kingdom
of
Heaven
is
set
open
for
both
.
But
then
there
is
the
most
special
mercy
,
and
that
is
vouchsafed
only
to
the
elect
,
by
which
means
they
are
converted
,
justified
,
and
shall
be
glorified
;
and
of
this
it
is
the
Apostle
speaks
,
Rom.
9.
15.
I
will
have
mercy
on
whom
I
will
have
mercy
.
Thus
much
may
suffice
for
the
Doctrinal
information
about
this
truth
:
Let
us
Father
of
mercies
.
For
this
is
a
box
of
ointment
to
be
opened
and
bestowed
upon
poor
souls
;
and
while
this
glory
of
God
doth
pass
by
,
we
can
see
but
the
back
parts
of
it
.
First
,
When
he
is
said
to
be
the
Father
of
mercies
,
this
implieth
,
That
he
only
giveth
mercies
,
and
receiveth
none
.
So
that
as
the
father
giveth
being
to
the
child
,
but
receiveth
nothing
of
the
child
:
Thus
God
he
is
the
Father
of
mercies
,
because
he
is
absolutely
sufficient
in
himself
;
he
needeth
nothing
from
any
,
because
then
there
would
be
a
superiour
to
God
.
And
this
consideration
may
greatly
aggravate
the
glorious
Nature
of
God
in
being
mercifull
,
in
that
he
himself
is
like
the
Sun
giving
light
,
but
receiving
none
at
all
.
We
cannot
say
of
Angels
,
they
are
the
Fathers
of
mercies
,
because
though
they
be
ministring
spirits
to
serve
us
.
An
Angel
was
sent
to
comfort
Christ
,
yet
they
need
mercy
as
well
as
we
.
The
river
needs
the
spring
,
but
the
spring
is
the
last
,
and
needeth
not
the
river
;
and
so
Angels
and
men
they
need
mercy
every
way
,
but
God
he
needeth
none
,
only
he
is
the
giver
of
all
,
It
being
more
blessed
to
give
than
to
receive
,
even
in
this
sense
.
Secondly
,
When
he
is
called
the
Father
of
mercies
,
it
implieth
,
The
voluntariness
and
readiness
in
God
to
it
.
Psal.
103.
Like
as
a
father
pitieth
his
children
,
&c.
We
do
not
intreat
or
hire
a
father
to
pity
a
miserable
child
,
his
own
bowels
perswade
him
to
it
.
Now
this
is
much
more
in
God
.
For
as
the
Psalmist
argueth
,
He
that
made
the
eye
,
shall
not
he
see
?
So
he
that
giveth
bowels
and
pity
to
parents
,
shall
not
he
much
rather
be
mercifull
?
So
that
as
it
is
for
holiness
;
if
all
the
holiness
of
men
and
Angels
were
put
together
,
it
would
be
but
a
drop
to
what
is
in
God
:
So
if
all
the
mercy
,
and
all
the
compassions
of
all
the
fathers
and
mothers
in
the
world
were
joyned
together
,
it
would
be
nothing
to
God
.
Oh
what
dishonour
doth
thy
unbelieving
fearfull
heart
do
to
this
mercifull
Father
!
Thou
thinkest
he
hath
but
the
mercy
of
a
man
;
thou
judgest
of
his
bowels
according
to
thy
own
;
no
Gods
mercie
is
as
much
above
thy
sinnes
and
miseries
,
as
his
Essence
is
above
thy
being
.
O
nomen
(
misericordia
)
sub
quo
nemini
desperandum
:
But
of
that
more
presently
.
Only
when
he
is
called
a
Father
of
mercies
,
that
denoteth
the
readiness
in
God
,
and
willingness
in
him
;
and
this
is
remarkable
in
Gods
mercies
,
over
what
is
in
mans
;
our
mercy
is
many
times
,
because
the
object
miserable
,
is
of
our
own
flesh
,
and
nature
with
us
.
It
moveth
the
heart
to
see
one
of
the
same
nature
with
us
to
be
thus
miserable
,
but
God
he
is
infinitly
above
man
,
he
hath
no
communion
in
nature
with
us
,
and
yet
he
is
merciful
.
Again
,
Mercy
amongst
men
is
often
,
because
we
have
been
under
such
miseries
ourselves
.
They
that
have
the
pain
of
the
stone
,
commiserate
those
that
are
in
the
like
manner
troubled
,
because
they
know
what
it
is
.
Thus
many
eminent
Ministers
of
the
Gospel
,
are
exercised
with
soul-temptations
and
desertions
,
that
they
may
know
how
to
mourn
with
bleeding
bowels
over
those
that
are
so
tempted
.
Thus
the
mercy
of
Christ
as
Mediator
,
differs
from
the
mercy
of
God
,
as
absolutely
considered
.
For
he
was
tempted
like
us
in
all
things
,
sinne
only
excepted
,
Heb.
4.
15.
and
the
reason
of
this
the
Apostle
giveth
,
That
he
might
be
touched
with
a
feeling
of
our
infirmities
.
Christ
knoweth
what
the
meaning
is
of
every
groan
,
and
every
sigh
that
comes
from
a
child
in
darkness
,
crying
out
,
Why
hath
my
God
forsaken
me
?
Thus
Christ
as
Mediator
is
mercifull
in
another
way
,
then
God
is
;
yet
this
advanceth
still
the
mercy
of
God
,
that
whereas
his
blessed
and
perfect
Nature
cannot
know
experimentally
what
it
is
to
be
miserable
,
what
it
is
to
need
mercy
,
yet
for
all
that
his
breasts
are
full
.
and
no
womon
is
in
greater
pain
to
be
eased
of
her
burden
,
then
God
to
bestow
his
mercies
.
Thirdly
,
In
that
he
is
a
Father
of
mercies
,
a
Father
,
there
is
implied
,
That
he
doth
lay
our
misery
to
heart
.
For
although
he
cannot
be
passionately
affected
,
as
man
,
nor
is
sensible
of
our
infirmities
,
as
Christ
was
,
yet
this
doth
not
hinder
,
but
that
our
misery
is
taken
notice
of
,
as
really
so
,
as
to
be
succoured
by
him
,
as
if
it
were
in
the
most
compassionate
Father
that
is
.
That
expression
of
God
concerning
the
Israelites
miseries
under
bondage
is
remarkable
,
Exod.
2.
24
,
25.
He
heard
their
groaning
,
he
remembred
his
Covenant
,
he
looked
upon
his
children
,
he
had
respect
or
knew
them
.
See
here
ears
,
eyes
,
memory
and
mind
,
all
are
affected
with
their
trouble
.
So
Isa.
63.
9.
it
is
said
,
In
all
their
afflictions
,
he
was
afflicted
.
As
then
anger
against
wicked
men
,
though
in
God
it
be
not
the
ebulsition
of
bloud
about
the
heart
,
or
accompanied
with
a
pale
countenance
,
yet
it
is
more
really
,
and
dreadfull
in
God
than
in
man
.
Therefore
better
have
all
the
men
of
the
world
angry
with
thee
than
God
.
So
it
is
in
his
mercy
,
in
him
mercy
,
though
it
have
not
humane
concomitants
,
yet
it
's
more
real
,
operative
and
efficacious
,
than
all
the
mercifull
fathers
in
the
world
is
;
and
thou
hadst
better
have
God
shew
mercy
to
thee
,
than
all
the
men
of
the
world
.
For
In
the
fourth
place
,
when
he
is
said
to
be
the
Father
of
mercies
,
there
is
implied
,
The
real
and
lively
working
of
it
.
The
father
though
he
pity
his
child
,
yet
cannot
give
him
the
mercy
of
health
,
much
less
the
mercy
of
grace
.
Ministers
,
though
they
be
spiritual
Fathers
,
they
can
only
pray
for
mercy
,
preach
of
mercy
,
but
to
give
you
pardon
of
sinne
,
to
give
you
comfort
of
conscience
,
and
assurance
that
they
cannot
do
;
but
God
is
the
Father
of
these
mercies
,
he
can
give
joy
to
the
soul
,
and
neither
Devil
or
sinne
can
discomfort
.
As
the
whole
creation
came
out
of
the
womb
of
nothing
at
first
;
when
God
said
,
Let
there
be
light
,
immediately
there
was
light
;
and
as
God
is
called
,
The
Father
of
rain
,
Job
38.
28.
because
he
can
open
the
bottles
of
Heaven
,
and
refresh
the
parched
earth
when
he
pleaseth
;
so
also
he
is
the
Father
of
mercies
,
because
he
can
turn
thy
darkness
into
light
,
thy
hell
into
Heaven
;
yea
he
doth
it
,
that
so
what
many
Sermons
,
many
Ordinances
could
not
do
,
that
God
suddenly
and
insuperably
doth
,
he
comforts
irresistibly
,
as
well
as
converts
irresistibly
.
But
of
this
more
in
the
next
property
,
viz.
A
God
of
all
consolation
.
Fifthly
,
In
that
he
is
the
Father
of
mercies
,
there
is
implied
,
That
it
's
onely
from
himself
that
he
pitieth
us
,
that
he
hath
something
within
him
to
provoke
to
compassion
,
when
we
have
enough
to
provoke
him
.
And
this
is
represented
in
that
precious
Parable
of
the
Prodigal
sonne
returning
to
his
Father
;
Though
there
was
cause
enough
from
the
sonne
,
to
alienate
the
Father
to
upbraid
him
with
his
prodigality
and
rebellion
,
saying
,
Whence
come
you
?
Where
are
all
the
goods
I
gave
you
?
Yet
for
all
that
,
The
Father
runneth
to
meet
him
,
kisseth
and
imbraceth
him
,
who
might
have
chastized
him
,
receiving
him
with
as
much
readiness
,
as
if
he
had
never
been
such
a
prodigal
sonne
;
but
what
moved
him
all
this
while
?
The
affection
of
a
Father
.
It
's
not
then
for
the
godly
soul
to
be
poring
and
puzling
it self
alwayes
;
what
is
there
in
me
,
that
may
make
God
shew
mercy
to
me
?
What
have
I
?
What
find
I
in
me
,
that
may
prevail
with
God
?
Oh
foolish
and
unwise
Christian
!
Think
rather
what
is
in
God
to
love
thee
,
to
pity
thee
.
I
will
go
to
my
Father
,
saith
the
Prodigal
;
Though
I
have
lost
the
obedience
of
a
son
,
yet
he
hath
not
the
bowels
of
a
Father
;
the
bowels
of
a
Father
are
ready
to
beget
him
again
.
Think
what
a
fountain
his
goodness
is
,
to
issue
forth
rivers
of
mercies
.
So
that
it
is
with
thee
,
as
some
parched
dry
wilderness
,
it
hath
no
springs
,
no
streams
to
refresh
it self
with
,
till
clouds
from
above
fall
upon
it
.
Thus
thy
heart
is
scorched
,
and
even
burning
like
hell
,
till
God
give
thee
not
a
drop
of
water
,
but
Christs
bloud
to
cool
thy
afflicted
soul
.
Thus
you
see
,
what
is
in
this
a
Father
of
mercies
,
a
Father
.
In
the
second
place
,
what
briefly
is
in
the
object
,
a
Father
of
mercies
,
in
the
plural
number
,
and
that
implieth
,
1.
That
there
is
no
mercy
,
but
it
comes
from
God
.
Every
good
and
perfect
gift
is
from
him
,
Jam.
1.
For
if
so
be
any
creature
were
the
original
of
mercy
,
though
it
be
but
the
least
;
as
to
that
particular
,
it
would
be
the
Father
of
mercy
;
if
the
Sunne
of
it self
were
the
highest
cause
of
giving
light
to
thee
,
if
it
were
not
God
that
did
cause
this
Sunne
to
shine
on
thee
,
that
Sunne
would
be
the
father
of
the
mercy
of
light
.
Although
therefore
God
hath
appointed
natural
causes
,
moral
causes
,
yea
and
supernatural
means
of
mercy
and
comfort
to
thee
,
yet
take
heed
of
calling
these
Father
.
Thy
food
would
not
be
a
mercy
to
thee
,
thy
house
a
mercy
;
no
thy
senses
,
thy
understanding
would
not
be
a
mercy
to
thee
,
were
it
not
for
this
Father
of
mercies
.
So
that
wheresoever
,
and
whensoever
thou
meetest
with
any
mercy
,
look
higher
than
the
creature
,
see
an
hand
from
Heaven
giving
it
thee
.
As
Gerson
a
devout
Papist
speaketh
of
his
Parents
,
how
that
they
to
teach
him
,
while
a
child
,
That
every
mercy
was
from
God
;
had
a
devise
,
that
from
the
roof
of
the
chamber
should
be
conveyed
to
him
every
apple
or
nut
,
or
such
childish
refreshments
,
he
desired
;
but
Christ
himself
,
Matth.
5.
when
he
pressed
against
carefull
,
distrustfull
thoughts
,
he
saith
,
Your
heavenly
Father
knoweth
what
you
want
.
So
that
it
is
not
thy
own
natural
father
,
that
is
a
mercy
to
thee
,
but
thy
Father
in
Heaven
:
As
that
good
man
in
Ecclesiastical
History
,
when
they
brought
him
news
his
father
was
dead
,
Define
blasphemias
loqui
,
pater
eminens
immortalis
est
.
Thus
are
we
to
call
nothing
a
Father
of
mercy
to
us
,
but
God
himself
.
So
that
what
our
Saviour
saith
,
Mat.
23.
9.
Call
no
man
father
on
earth
,
in
respect
of
faith
and
obedience
;
neither
are
we
in
respect
of
our
mercies
.
Oh
but
how
difficult
is
it
not
to
have
other
fathers
of
mercies
besides
him
!
SERM.
XXXIII
.
Of
the
Multitude
,
Variety
,
Properties
and
Objects
of
Gods
Mercies
.
2
COR.
1.
3.
The
Father
of
mercies
.
VVE
are
further
to
explicate
,
what
is
comprehended
in
this
sweet
and
comfortable
Attribute
,
The
Father
of
mercies
.
We
have
already
declared
,
what
is
in
the
word
Father
,
and
gave
one
instance
,
what
is
in
the
word
mercies
.
The
second
thing
comprized
in
it
,
is
the
multitude
of
them
;
he
doth
not
say
,
The
Father
of
mercy
,
but
of
mercies
;
it
is
not
one
or
two
,
but
mercies
,
many
mercies
,
innumerable
mercies
,
that
he
is
Father
of
.
Even
as
David
doth
sometimes
call
God
,
The
God
of
his
salvations
,
in
the
plural
number
,
because
of
the
frequent
and
many
deliverances
God
vouchsafed
to
him
.
The
Lord
therefore
is
not
straitned
in
mercy
,
no
more
than
in
power
;
but
as
nothing
is
impossible
to
him
,
so
every
kind
of
mercy
is
easily
producible
by
him
.
The
multitude
of
Gods
mercies
,
is
that
which
David
doth
often
mention
,
Psal.
106.
7
,
45.
Psal.
51.
1.
And
indeed
were
not
these
mercies
many
,
our
sins
would
be
more
than
they
,
and
exceed
them
in
number
.
David
complaineth
,
That
his
iniquities
were
more
than
the
hairs
of
his
head
;
and
yet
at
another
time
acknowledgeth
,
that
such
were
the
benefits
of
God
towards
him
,
that
he
is
never
able
to
reckon
them
up
.
We
cannot
then
come
and
say
to
God
about
mercies
,
as
Esau
did
to
his
father
about
blessings
,
Hast
thou
but
one
blessing
,
O
my
father
?
Hast
thou
but
one
mercy
?
Woe
would
be
to
us
,
if
God
had
not
multitude
of
mercies
,
for
we
have
multitude
of
sins
and
miseries
.
Oh
then
,
let
the
broken
,
humble
heart
,
who
groaneth
under
this
,
that
he
hath
many
sins
,
they
are
not
one
or
two
,
but
many
,
yea
the
multitudes
of
them
,
are
like
so
many
locusts
and
caterpillars
in
Egypt
,
he
cannot
look
this
way
,
or
that
way
,
but
sinne
doth
compasse
him
about
!
Let
such
remember
,
that
there
are
more
mercies
for
them
,
then
sins
against
them
.
If
thou
hast
multitude
of
sins
,
God
hath
multitude
of
mercies
to
cover
them
,
so
as
thou
doest
not
cover
them
,
but
confess
and
bewail
them
.
Secondly
,
In
this
expression
of
Father
of
mercies
,
is
not
only
comprehended
the
multitude
of
them
,
but
the
diversity
also
,
he
is
the
Father
of
all
kind
of
mercies
,
God
hath
an
unexhausted
treasure
of
mercy
.
Therefore
the
Scripture
calls
God
rich
in
mercy
,
Ephes.
2.
4.
Though
God
be
rich
in
wisdom
,
in
power
,
yet
the
Scripture
calls
him
only
rich
in
mercy
,
as
if
herein
he
did
most
excell
.
Now
from
this
treasury
arise
all
kinds
of
mercies
.
Do
not
say
,
God
may
by
his
mercy
help
me
in
this
particular
,
and
in
that
respect
,
he
can
give
me
bodily
mercies
,
but
can
he
give
soul
mercies
?
He
can
give
private
mercies
,
but
can
he
give
publick
mercies
?
Yes
,
we
have
too
low
and
narrow
thoughts
of
God
,
if
we
limit
him
to
any
kind
of
mercy
,
he
can
do
the
greatest
as
well
as
the
least
.
Let
us
instance
in
some
kind
of
mercies
.
As
1.
There
are
common
mercies
,
and
there
are
special
mercies
.
Common
mercies
are
those
the
whole
world
is
full
of
;
He
maketh
the
Sunne
to
shine
upon
the
good
and
the
bad
.
Therefore
our
Saviour
presseth
us
,
To
love
our
enemies
,
because
God
is
thus
mercifull
even
to
his
enemies
;
Is
not
the
whole
earth
,
every
Village
,
every
Town
full
of
the
common
mercies
of
God
?
How
come
so
many
to
live
,
to
subsist
upon
his
cost
and
charges
?
Whence
is
it
that
all
the
people
in
the
world
are
provided
for
?
Is
it
not
from
the
mercy
of
God
?
Lam.
3.
22.
It
's
the
Lords
mercies
that
we
are
not
consumed
;
That
famine
,
warre
,
plague
and
other
judgements
,
do
not
sweep
away
all
the
inhabitants
of
the
earth
;
That
the
whole
world
doth
not
fall
into
ruines
;
This
is
from
Gods
meer
mercy
.
That
all
are
not
roaring
in
hell
,
it
's
the
mercy
of
God
.
Now
this
common
mercy
is
the
more
admirable
,
if
ye
consider
what
kind
of
persons
they
are
to
whom
he
is
thus
mercifull
,
even
to
his
very
enemies
,
that
hate
God
;
and
if
it
lay
in
their
power
,
would
destroy
him
,
that
he
should
not
have
a
being
.
Oh
the
mercy
of
God
that
is
continued
to
many
a
prophane
beast
,
and
many
a
malicious
Devil
,
to
what
is
good
!
Why
is
it
that
every
liar
is
not
stricken
dead
with
Ananias
?
Why
is
it
that
every
drunkard
quaffing
in
his
pots
,
doth
not
see
a
terrible
hand-writing
in
the
wall
against
him
?
Why
is
it
that
the
earth
doth
not
open
to
swallow
thee
up
,
while
thy
mouth
is
full
of
cursing
and
swearing
?
Is
not
all
this
from
the
mercy
of
God
?
Oh
how
little
doth
this
mercy
of
God
lead
you
to
repentance
,
whereas
it
is
vouchsafed
to
you
for
that
end
!
Let
it
not
be
despised
,
because
it
is
common
.
For
though
God
be
thus
often
mercifull
,
yet
sometimes
his
judgements
are
terrible
to
prophane
men
:
They
are
suddenly
destroyed
,
while
they
are
in
their
drunken
fits
,
and
it
is
Gods
mercy
that
what
hath
befallen
others
doth
not
also
come
upon
thee
;
but
after
thy
impenitent
heart
,
Thou
treasurest
up
wrath
against
the
day
of
wrath
;
Now
is
the
day
of
mercy
,
but
then
will
be
a
day
of
wrath
.
There
are
special
mercies
,
such
as
the
godly
are
only
partakers
of
,
To
be
called
,
to
be
justified
,
to
be
sanctified
,
&c.
Oh
what
heart
or
tongue
can
express
the
happiness
of
those
,
who
have
these
mercies
!
How
sacrilegious
are
those
Doctrines
,
that
do
not
make
God
wholly
and
solely
the
father
of
these
mercies
,
but
they
make
themselves
,
and
their
own
free-will
,
to
be
yoynt-fathers
with
God
in
these
mercies
?
But
as
Austin
of
old
urged
,
If
I
cannot
make
my self
a
man
,
which
is
the
lesser
,
can
I
make
my self
an
holy
man
,
which
is
the
greater
?
If
there
is
not
the
least
temporal
mercy
that
thou
canst
procure
by
thy
own
power
,
not
a
morsell
of
bread
,
not
a
drop
of
water
,
canst
thou
by
thy
own
strength
obtain
the
greatest
of
all
?
Though
it
be
said
,
The
sword
of
the
Lord
,
and
of
Gideon
;
yet
it
cannot
be
said
,
the
vocation
,
the
justification
by
Paul
,
and
by
Christ
;
but
Christ
alone
doth
these
things
in
us
and
for
us
,
though
by
his
grace
we
are
also
sanctified
and
inabled
to
do
that
which
is
holy
.
Again
,
There
are
soul-mercies
,
and
there
are
bodily-mercies
;
There
are
spiritual
,
and
there
are
temporal
mercies
,
now
God
is
the
Author
of
both
.
We
may
sinne
by
unthankfulness
for
either
of
them
;
if
thou
takest
thy
bodily-mercies
as
due
,
thy
health
,
thy
sleep
,
thy
preservation
from
daily
dangers
,
in
this
thou
wrongest
the
goodness
of
God
;
for
if
he
take
away
his
hand
but
for
a
moment
,
thou
canst
not
subsist
.
And
as
for
soul-mercies
,
whether
the
natural
ones
of
it
,
as
thy
wit
,
thy
understanding
,
thy
fancy
,
thy
senses
,
God
is
the
Father
of
them
:
Or
the
spiritual
ones
,
there
he
is
much
more
;
if
thou
hast
repentance
,
faith
,
assurance
,
a
gracious
contented
heart
in
every
condition
,
these
are
mercies
of
mercies
,
but
God
alone
is
the
Father
of
them
.
Furthermore
,
There
are
preventing
,
or
privative
mercies
,
and
there
are
positive
mercies
.
Now
the
Rule
is
,
Plures
sunt
gratiae
privativae
quam
positivae
,
more
privative
favours
than
positive
.
Did
not
God
prevent
,
what
innumerable
evils
might
arise
every
day
to
destroy
thee
?
When
we
pray
for
daily
bread
,
in
that
we
comprehend
all
kind
of
outward
bodily
mercies
;
so
that
if
the
Lords
hand
were
not
alwayes
giving
,
we
could
not
abide
a
day
.
Now
seeing
that
by
sinne
we
are
made
obnoxious
to
all
the
curses
in
the
Law
,
To
be
cursed
at
home
,
and
cursed
abroad
.
How
manifold
are
Gods
preventing
mercies
to
us
?
What
evil
might
every
day
bring
forth
to
thee
?
What
a
sad
night
might
every
night
be
to
thee
,
if
Gods
preventing
mercies
did
not
compass
thee
about
?
Lastly
,
We
might
instance
in
private
mercies
,
and
publick
mercies
.
But
what
hath
already
been
spoken
,
may
abundantly
confirm
us
,
That
God
is
the
Father
of
mercies
.
In
the
next
place
,
Let
us
consider
the
Property
of
Gods
mercy
.
And
1.
He
is
infinite
in
mercy
,
as
well
as
in
other
attributes
.
So
that
this
fountain
can
never
be
drawn
dry
,
he
hath
mercy
enough
for
thee
and
me
,
and
for
all
the
humbled
sinners
in
the
world
:
If
all
the
Nations
of
the
world
are
but
as
a
drop
to
him
,
so
neither
are
all
the
sins
of
the
world
,
but
as
a
drop
to
his
mercy
.
No
sins
are
too
many
,
or
too
great
for
Gods
mercy
.
And
truly
this
consideration
alone
,
is
that
which
doth
revive
and
establish
the
drooping
soul
;
for
if
it
were
but
the
mercy
of
a
creature
,
if
it
were
finite
mercy
that
thou
hadst
to
do
with
,
woe
and
again
woe
would
be
unto
thee
.
The
Prophet
Isaiah
speaks
fully
to
this
,
Chap.
55.
7
,
8
,
9.
where
there
is
an
encouragement
given
to
the
wicked
,
To
forsake
his
evil
wayes
,
because
God
will
have
mercy
,
yea
he
will
abundantly
pardon
,
or
multiply
to
pardon
;
and
whereas
the
sinner
might
think
,
Surely
God
will
never
do
so
,
to
such
an
hainous
and
wretched
sinner
as
I
am
;
the
Prophet
tells
us
,
Gods
thoughts
are
not
as
our
thoughts
,
but
as
the
Heavens
are
higher
than
the
earth
,
so
are
his
ways
,
viz.
of
mercy
to
our
wayes
.
As
then
the
earth
is
but
like
a
pins
head
,
in
respect
of
the
vast
dimensions
of
the
Heavens
;
so
are
all
our
sins
comparatively
to
Gods
mercy
.
If
then
thou
hast
great
thoughts
about
thy
sins
,
saying
,
They
are
greater
than
thou
canst
bear
,
yet
have
as
great
thoughts
of
Gods
mercy
,
and
know
they
are
not
greater
than
mercy
can
take
away
.
2.
As
it
's
infinite
mercy
,
so
they
are
tender
mercies
,
bowels
of
mercies
.
Psal.
40.
11.
David
prayeth
,
God
would
not
take
away
his
tender
mercies
from
him
.
Hence
he
is
compared
both
to
a
Father
and
a
Mother
.
Oh
take
heed
then
of
dishonouring
God
,
by
hard
distrustfull
and
unbelieving
thoughts
about
him
!
Think
not
of
him
as
an
austeer
Judge
,
who
reapeth
where
he
doth
not
sow
.
The
Devil
,
and
our
guilty
consciences
are
apt
to
represent
God
otherwise
than
he
is
.
Indeed
while
thou
art
secure
and
stupid
in
thy
sins
,
thou
thinkest
of
God
as
an
Idol-god
,
having
no
eyes
to
see
;
or
thou
presents
him
only
a
mercifull
God
to
thy self
,
as
if
he
were
not
also
holy
and
just
;
but
when
once
sinne
burneth
in
thy
heart
like
fire
;
when
God
makes
thee
a
terrour
to
thy self
,
because
of
thy
wickedness
,
then
all
is
turned
;
Thou
thinkest
of
the
justice
and
vengeance
of
God
only
,
as
if
he
had
no
mercy
;
but
when
thy
sins
are
a
burden
to
thee
,
and
thou
doest
in
the
sincerity
of
thy
heart
forsake
them
;
then
think
of
God
only
,
as
the
Scripture
represents
him
;
then
hearken
what
mercy
,
comfort
and
peace
he
speaks
to
such
a
contrite
soul
as
thou
art
.
3.
They
are
sure
mercies
to
all
the
godly
.
Isa.
55.
3.
They
are
called
,
The
sure
mercies
of
David
.
For
all
necessary
mercies
,
either
for
soul
or
body
,
they
are
bound
up
in
Gods
promise
;
and
therefore
they
may
well
be
called
sure
mercies
;
even
those
thou
hast
not
yet
,
are
as
sure
mercies
,
as
if
thou
wast
already
possessed
of
them
.
Glorification
and
salvation
are
the
sure
mercies
of
God
to
thee
,
though
for
the
present
thou
art
in
a
valley
of
tears
,
sighing
under
thy
miseries
.
4.
They
are
free
mercies
,
such
as
God
doth
only
for
his
Names
sake
,
when
we
have
nothing
but
sinne
in
us
,
that
may
justly
provoke
God
to
turn
his
mercies
into
judgments
,
yet
for
his
own
sake
he
will
be
mercifull
.
Though
we
have
lost
our
grace
,
yet
he
hath
not
that
attribute
of
mercy
.
Thus
Psal.
6.
4.
Psal.
31.
16.
David
still
prayeth
,
Save
me
for
thy
mercies
sake
;
So
that
this
may
greatly
encourage
thee
,
when
thou
thinkest
,
Oh
what
a
barren
and
dry
wilderness
am
I
!
Oh
what
matter
do
I
find
in
me
,
to
displease
God
for
ever
!
In
the
midst
of
these
thoughts
remember
Gods
mercies
are
free
;
They
have
no
other
original
or
rise
,
but
from
himself
.
Think
though
I
have
degenerated
from
my
holiness
,
yet
God
can
never
lay
aside
his
mercy
.
But
you
will
say
;
Is
this
truth
to
be
indifferently
published
to
all
?
May
we
tell
every
one
,
that
God
is
the
Father
of
mercies
to
him
?
Will
not
this
be
to
make
the
heart
of
the
wicked
glad
,
whom
yet
God
would
have
made
sad
?
To
answer
it
therefore
first
,
It
cannot
be
denied
,
but
that
God
is
very
mercifull
even
to
wicked
men
,
and
that
while
they
continue
in
their
obstinacy
.
Doth
not
experience
confirm
this
?
And
this
mercy
of
God
is
not
only
seen
in
temporal
things
,
he
giveth
them
health
,
life
and
wealth
,
so
that
they
can
never
plead
against
God
;
but
also
he
is
mercifull
to
many
ungodly
wretches
,
and
that
in
spiritual
mercies
,
he
giveth
them
the
kingdom
of
grace
,
he
giveth
them
the
Ministry
of
the
Gospel
,
he
alloweth
them
the
day
of
grace
,
whenas
they
might
have
been
alwayes
kept
up
in
darkness
.
Hence
it
is
that
the
Scripture
doth
so
often
complain
of
the
unprofitableness
,
of
the
unthankfulness
and
forgetfulness
towards
him
,
even
worse
than
of
the
bruit
creatures
.
But
in
the
next
place
,
There
are
the
most
special
mercies
of
his
complacency
and
delight
,
and
these
are
vouchsafed
only
to
true
believers
.
So
that
we
cannot
properly
say
,
God
is
a
Father
of
mercies
to
any
but
to
the
upright
in
heart
.
For
though
wicked
men
do
taste
of
many
mercies
from
God
,
yet
he
is
not
a
reconciled
Father
to
them
;
They
come
not
from
him
as
a
Father
in
Christ
;
and
therefore
though
in
themselves
they
may
be
called
mercies
,
yet
if
you
consider
the
event
of
them
,
how
the
wicked
abuse
all
mercies
,
and
increase
their
sins
by
them
,
it
will
be
at
last
confessed
they
were
not
mercies
,
but
judgements
to
them
.
The
mercies
then
which
arise
from
Gods
favour
none
have
but
those
that
are
godly
;
and
we
may
in
brief
take
these
Characters
of
such
who
are
Objects
of
his
mercy
.
First
,
Such
as
are
of
a
broken
contrite
heart
for
sinne
,
such
who
forsake
and
cast
it
away
in
their
lives
.
To
these
only
God
is
a
Father
of
mercies
:
For
as
for
the
wicked
,
it
's
said
,
God
is
angry
with
the
wicked
every
day
.
To
whom
doth
the
justice
of
God
,
the
curse
of
the
Law
belong
,
but
to
those
that
are
thus
guilty
of
sin
?
The
doubt
then
is
not
,
Whether
God
be
mercifull
?
but
whether
thou
art
the
fit
subject
of
mercy
,
whether
thou
art
the
man
God
will
honour
.
Secondly
,
Such
only
are
the
Objects
of
his
mercy
that
have
faith
in
him
,
that
hope
in
his
mercy
.
Hence
David
doth
so
often
profess
his
trust
in
Gods
mercy
.
For
there
is
either
a
pharisaical
self-righteousness
in
us
,
whereby
we
are
apt
to
trust
in
our
righteousness
,
and
in
the
works
we
do
.
We
see
by
the
Jews
of
old
,
and
most
Christians
at
this
day
,
that
they
are
so
full
of
themselves
,
that
they
never
trust
alone
in
Gods
mercy
,
or
else
if
sin
be
set
home
upon
the
conscience
,
then
many
prove
Cains
and
Judasses
,
they
flie
from
the
mercies
of
God
in
Christ
,
and
damn
themselves
for
fear
of
damnation
;
so
that
presumption
makes
most
,
and
despair
some
few
,
the
unfitted
objects
of
Gods
mercy
;
misery
alone
doth
not
prepare
thee
for
mercy
:
The
Devils
and
damned
in
hell
are
miserable
enough
,
yet
cannot
obtain
one
drop
of
mercy
;
but
there
must
be
a
debasing
of
thy self
,
because
of
sin
,
and
then
raising
up
of
thy self
to
catch
hold
on
mercy
.
SERM.
XXXIV
.
How
God
is
the
God
of
comfort
,
yea
of
all
comfort
and
consolations
to
all
those
that
are
his
.
2
COR.
1.
3.
And
the
God
of
all
comfort
.
THe
next
ground
,
why
God
is
to
be
blessed
,
is
,
because
he
is
a
God
of
all
comfort
.
Now
although
this
might
seem
to
be
the
same
with
the
former
,
when
he
is
stiled
the
Father
of
mercies
.
Yet
we
may
make
that
distinction
,
which
Aquinas
upon
the
place
giveth
,
viz.
That
he
is
a
Father
of
mercies
,
because
he
doth
either
prevent
,
or
remove
those
miseries
,
that
our
sins
do
deserve
;
but
he
is
the
God
of
all
conselation
,
in
that
,
though
our
afflictions
and
tribulations
be
not
taken
away
,
yet
while
we
are
in
them
,
he
doth
give
many
consolations
,
and
causeth
much
joy
in
the
heart
.
God
therefore
is
called
the
God
of
comfort
,
in
this
respect
,
that
though
for
just
and
wise
ends
,
he
will
not
deliver
his
people
from
sad
exercises
,
yet
he
will
in
those
exercses
give
them
such
strong
cordials
,
and
sweet
revivings
,
that
they
shall
not
only
have
patience
to
bear
them
,
but
even
joy
in
them
.
So
that
in
the
words
we
may
take
notice
of
what
he
is
said
to
be
,
a
God
;
and
then
the
Extent
,
or
Universality
of
it
,
a
God
of
comfort
,
and
a
God
of
all
comfort
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
used
sometimes
for
exhortation
;
and
sometimes
for
comfort
;
for
exhortation
,
Act.
13.
15.
Rom.
12.
8.
and
for
comfort
in
many
places
.
In
1
Cor.
14.
3.
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Exhortation
and
comfort
put
together
.
Some
say
,
therefore
is
the
same
word
put
for
exhortation
and
comfort
,
because
spiritual
consolation
is
hardly
received
by
the
afflicted
humbled
sinner
;
and
therefore
he
must
again
and
again
be
pressed
and
exhorted
to
entertain
it
;
for
the
Devil
is
the
prince
of
darkness
,
and
father
of
terrors
and
fears
,
and
so
immediately
opposite
to
this
glorious
Attribute
in
God
,
The
God
of
all
comfort
.
The
holy
Ghost
from
this
word
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Comforter
.
So
that
although
by
way
of
oeconomy
it
is
attributed
to
him
in
an
appropriated
manner
,
yet
that
doth
not
exclude
the
Father
.
For
opera
ad
extra
sunt
indivisa
,
but
(
as
was
formerly
said
)
this
fountain
doth
not
need
any
stone
to
be
removed
from
it
,
and
therefore
we
may
immediately
drink
of
it
.
Observe
,
That
God
is
a
God
of
all
comfort
to
such
as
are
his
.
The
Apostle
is
not
content
to
call
him
only
the
Father
of
mercies
;
but
as
a
further
aggravation
of
his
goodness
,
represents
him
to
us
,
as
a
God
of
all
consolation
.
For
though
he
be
a
Father
of
mercies
,
yet
because
a
Father
,
he
doth
chasten
and
correct
us
;
it
is
necessary
therefore
that
under
those
corrections
,
we
should
be
supported
by
heavenly
consolations
from
him
,
Rom.
15.
5.
Paul
doth
in
that
place
also
style
him
,
The
God
of
patience
and
consolation
;
the
God
that
giveth
us
to
be
patient
and
lowly
under
his
hand
.
For
who
is
not
furious
and
fretting
against
God
under
chastisements
,
if
God
give
not
a
meek
and
patient
spirit
?
But
that
is
not
all
,
he
is
also
a
God
of
consolation
,
that
is
more
than
patience
;
he
giveth
songs
in
the
night
;
he
turneth
our
water
into
wine
;
Though
tears
may
be
for
a
night
,
yet
joy
cometh
in
the
morning
.
But
let
us
consider
,
how
much
is
comprehended
in
this
expression
,
The
God
God
is
the
God
of
comfort
.
of
all
consolation
,
wherein
every
word
hath
some
emphasis
.
As
First
,
In
that
he
is
said
to
be
a
God
of
comfort
,
a
God
,
that
intimateth
these
things
to
us
:
1.
That
he
hath
a
supream
power
,
and
independent
Dominion
and
Sovereignty
over
us
,
whereby
he
distributeth
comfort
,
when
,
where
,
and
to
whom
he
pleaseth
.
For
in
being
a
God
of
it
,
that
supposeth
all
comfort
is
at
his
command
;
he
makes
it
go
where
he
goeth
,
and
he
taketh
it
away
where
he
pleaseth
.
Hence
we
read
in
Scripture
a
cup
of
consolation
,
Jer.
16.
7.
and
a
cup
of
salvation
,
Psal.
116.
3.
and
Psal.
23.
5.
David
speaketh
of
his
cup
running
over
,
that
is
,
a
cup
of
gladnes
and
joy
.
Now
why
is
it
called
a
Cup
?
Expositors
say
,
It
's
an
allusion
to
the
master
of
a
feast
amongst
the
Jews
,
whose
custome
was
to
assign
the
Cup
of
praise
,
and
thanks
to
those
who
were
to
drink
of
it
.
In
that
then
it
is
called
the
Cup
of
gladnesse
,
that
supposeth
it
to
be
a
cup
in
Gods
hand
,
who
is
the
chief
governour
of
the
world
,
and
that
he
giveth
those
to
drink
,
whom
he
approveth
of
.
Even
as
the
Scripture
speaks
also
of
a
Cup
of
astonishment
,
a
cup
of
anger
and
fury
in
his
hand
,
which
he
will
make
nations
to
drink
off
whether
they
will
or
no
,
Jer.
25.
28.
God
then
hath
a
cup
of
joy
in
his
hand
,
and
he
giveth
his
people
to
drink
of
it
,
when
he
pleaseth
;
we
cannot
have
joy
and
comfort
when
we
please
.
The
godly
afflicted
soul
would
give
a
world
for
comfort
in
his
heart
,
but
he
cannot
procure
a
drop
to
his
own
soul
by
his
own
power
.
2.
He
is
a
God
of
consolation
,
and
that
supposeth
him
to
be
alone
the
efficient
cause
of
it
.
That
if
we
would
have
our
sad
and
darkned
hearts
filled
with
joy
,
it
is
God
alone
that
can
do
it
:
So
that
as
he
is
called
,
The
God
of
all
grace
,
because
there
is
no
grace
,
whether
outward
or
inherent
that
we
are
made
partakers
of
;
but
it
cometh
alone
,
and
freely
from
God
the
fountain
:
So
is
he
also
the
God
of
all
comfort
,
because
it
's
he
alone
that
worketh
this
comfort
in
us
.
The
least
affliction
,
the
least
sinne
in
its
guilt
,
would
be
enough
to
overwhelm
us
,
did
not
God
come
in
with
comfort
.
David
under
the
sense
of
Gods
wrath
for
his
sins
,
and
complaining
of
his
broken
bones
,
Psal.
51.
doth
earnestly
pray
to
God
,
To
restore
joy
to
him
again
.
Alas
he
was
never
able
to
bring
joy
more
into
his
soul
:
But
as
when
the
Sun
is
set
,
all
the
men
in
the
world
cannot
make
it
rise
again
,
it
would
be
perpetual
night
,
if
God
did
not
make
the
Sunne
to
arise
.
So
the
godly
heart
humbled
for
sinne
,
would
find
continual
blackness
and
horrour
,
would
be
in
a
perpetual
hell
,
if
God
did
not
create
light
in
that
soul
.
Hence
Gal.
5.
Joy
is
made
the
fruit
of
the
Spirit
,
because
it
's
the
Spirit
of
God
that
can
only
comfort
the
heart
truly
.
Indeed
there
is
much
carnal
and
worldly
joy
,
that
men
may
for
a
while
sport
themselves
with
,
but
this
is
no
true
enduring
comfort
;
It
is
but
a
vapour
,
a
dream
,
a
blaze
,
like
the
tickling
upon
a
scratch
,
that
leaveth
more
smart
afterwards
.
He
is
therefore
a
God
of
consolation
,
because
God
only
can
vouchsafe
it
.
3.
He
is
the
God
of
comfort
,
because
whom
he
will
comfort
,
shall
be
comforted
.
As
he
makes
men
drink
the
cup
of
his
anger
,
whether
they
will
or
no
,
so
even
those
humbled
souls
,
who
with
frowardness
and
unbelief
set
themselves
against
comfort
;
they
do
with
Rachel
refuse
all
comfort
,
yet
God
doth
wonderfully
bring
comfort
into
their
hearts
.
How
subtil
and
resolute
are
sometimes
Gods
own
servants
,
while
in
darkness
,
to
argue
against
,
and
resuse
the
comfort
,
that
the
Ministers
of
the
Gospel
bring
to
them
;
They
will
not
let
the
good
Samaritans
pour
oyl
into
their
wounds
.
But
when
God
cometh
with
comfort
,
then
these
boisterous
winds
and
waves
will
presently
be
silent
.
Hence
David
,
Psal.
4.
acknowledgeth
,
God
had
put
more
comfort
in
his
heart
,
then
they
had
in
the
abundance
of
all
earthly
joy
.
God
did
put
it
into
his
heart
,
even
with
a
kind
of
holy
irresistibleness
;
when
he
comforts
,
neither
sinne
,
or
the
Law
,
or
the
Devil
can
discomfort
.
Insomuch
that
it
's
great
matter
of
praise
to
God
,
when
the
soul
hath
been
at
the
very
borders
of
hell
,
and
hath
been
ready
to
be
swallowed
up
with
overmuch
grief
,
that
then
,
even
then
God
hath
caused
joy
to
arise
in
the
soul
,
so
that
all
his
doubts
,
all
his
darkness
,
they
are
dispelled
;
and
as
the
Church
said
,
When
their
captivity
was
turned
as
the
streams
in
the
South
,
they
were
like
men
in
a
dream
.
Thus
are
they
even
astonished
to
see
what
a
wonderfull
alteration
God
hath
made
upon
them
,
turning
a
barren
wilderness
into
a
pleasant
pool
.
Thus
God
comforts
,
as
he
teacheth
;
none
teacheth
like
him
;
for
he
doth
not
only
reveal
the
object
to
be
known
,
but
prepareth
and
fitteth
the
subject
to
understand
:
whereas
man
teacheth
only
by
propounding
Truths
,
but
cannot
give
a
mind
to
understand
.
Thus
God
also
comforteth
,
as
no
friend
can
,
no
Minister
can
,
because
God
doth
perswade
the
heart
;
he
can
take
away
the
fears
and
the
doubts
,
and
so
make
all
comfort
to
have
an
immediate
illapse
into
the
soul
:
whereas
even
the
Ministers
of
the
Gospel
,
though
they
bring
the
glad
tidings
of
peace
;
Though
they
have
the
tongue
of
the
learned
to
speak
a
word
in
season
to
the
afflicted
soul
,
yet
they
can
bring
this
no
further
than
into
the
ear
,
they
cannot
make
it
at
all
descend
into
the
heart
;
insomuch
that
Ministers
comfort
in
vain
,
and
the
Sacraments
they
seal
comfort
in
vain
,
till
God
do
alter
and
change
the
heart
.
And
thus
much
is
considerable
,
because
it
's
said
,
The
God
of
consolation
.
Secondly
,
What
is
implied
in
the
word
Consolation
:
And
1.
We
are
to
know
,
this
is
one
of
the
sweetest
mercies
in
all
Gods
store-house
,
comfort
and
consolation
;
and
that
in
this
valley
of
tears
,
where
we
meet
with
so
much
discomfort
,
where
there
are
so
many
grieving
and
tormenting
passages
.
This
makes
the
mercy
to
be
of
greater
moment
.
For
what
if
a
man
had
the
abundance
his
heart
can
desire
,
yet
if
he
have
no
comfort
in
any
thing
,
a
dead
man
,
yea
a
dead
dog
is
better
than
such
an
one
.
Insomuch
that
a
mans
whole
life
is
almost
for
nothing
but
a
comfortable
life
.
Comfort
and
delight
is
so
great
a
matter
,
that
some
Philosophers
placed
utmost
happiness
therein
.
Look
over
the
whole
world
,
and
you
will
see
,
not
every
man
that
is
most
wise
,
or
most
great
,
not
every
one
that
liveth
in
most
abundance
and
most
honour
,
but
he
that
liveth
most
comfortably
,
liveth
the
life
most
to
be
desired
.
Yea
many
time
a
Crown
of
gold
is
a
crown
of
thorns
;
and
a
cottage
hath
more
comfort
than
a
Palace
.
So
that
the
mercy
here
spoken
of
,
is
the
salt
that
seasons
all
conditions
;
without
this
a
man
is
no
better
than
a
Cain
,
or
a
Judas
;
without
this
every
house
and
field
is
an
hell
.
When
therefore
it
's
said
,
The
God
of
comfort
,
here
is
insinuated
the
most
desirable
thing
that
can
be
.
Yea
,
it
's
no
wonder
to
hear
,
that
if
a
man
hath
wealth
and
honours
,
but
without
comfort
,
that
his
life
is
a
torment
.
For
although
a
man
have
true
grace
,
and
be
an
eminent
servant
of
God
,
and
therefore
will
be
certainly
blessed
hereafter
,
yet
because
he
hath
no
comfort
in
his
soul
,
his
condition
is
very
terrible
and
sad
:
As
you
see
it
was
with
Job
,
yea
with
Christ
himself
,
though
the
only
Sonne
of
God
,
yet
because
without
comfort
,
when
at
the
same
time
he
was
full
of
grace
and
holiness
,
what
grief
and
agonies
did
he
conflict
with
.
So
that
your
comfort
is
like
oyl
(
it
's
called
the
oyl
of
gladness
)
for
it
will
be
alwayes
uppermost
in
the
soul
.
2.
Comfort
is
such
a
rare
mercy
,
that
unless
God
give
it
,
it
is
not
to
be
found
in
the
heart
of
a
man
.
For
how
can
comfort
and
sinne
be
together
?
Every
man
hath
by
nature
forfeited
all
his
comforts
.
There
is
not
the
least
drop
of
comfort
,
but
every
man
hath
outed
himself
of
it
;
so
that
man
and
the
Devils
are
all
alike
in
respect
of
deserts
.
As
the
Devil
cannot
any
where
gather
up
so
much
as
a
crum
of
a
comfort
,
so
neither
might
any
man
living
.
The
whole
world
might
justly
become
an
hell
,
and
not
one
drop
of
comfort
to
be
found
in
it
.
Therefore
that
God
is
a
God
of
comfort
to
a
believer
,
it
's
an
unspeakable
mercy
,
for
of
himself
cannot
come
any
comfort
,
nothing
but
briars
and
thorns
,
nothing
but
hellish
torments
and
despair
,
will
naturally
arise
in
our
hearts
.
So
that
comfort
is
the
more
to
be
prized
,
because
we
have
lost
all
,
and
might
justly
be
as
full
of
horrour
and
fears
,
as
we
are
of
sin
.
As
sin
hath
abounded
,
so
not
grace
,
but
vengeance
might
abound
much
more
.
Hence
In
the
third
place
,
Therefore
is
God
a
God
of
consolation
,
because
Christ
hath
made
a
full
atonement
for
us
by
his
bloud
.
Such
a
glorious
expression
as
this
,
could
not
have
been
true
in
the
world
,
but
for
Christ
;
if
no
Christ
,
then
no
comfort
.
Hence
in
the
Text
it
is
said
,
The
Father
of
our
Lord
Jesus
Christ
;
and
then
followeth
,
The
God
of
comfort
.
So
that
as
we
are
to
pray
in
the
name
of
Christ
,
so
we
are
also
in
his
name
to
offer
up
praise
and
thanksgiving
.
It
's
then
through
Christ
alone
,
that
he
is
a
God
of
comfort
;
and
indeed
without
Christ
,
he
is
the
God
of
all
wrath
and
vengeance
,
of
all
anger
and
judgements
;
his
holiness
and
justice
is
such
,
that
were
it
not
through
him
,
he
would
be
a
consuming
fire
,
and
the
most
holy
man
would
not
be
able
to
stand
in
his
sight
.
So
that
it
cost
Christ
dear
to
make
a
way
and
passage
of
comfort
for
us
.
Lastly
,
God
through
Christ
being
thus
the
fountain
of
all
consolation
,
hence
it
is
that
he
doth
most
genuinely
and
properly
of
himself
,
shew
mercy
and
vouchsafe
comfort
.
Even
as
the
Bee
of
it self
makes
honey
,
but
never
stings
,
except
when
provoked
.
Thus
if
we
walk
not
alwayes
comfortably
,
if
we
live
not
in
holy
joy
and
gladness
of
heart
,
this
ariseth
from
our selves
.
The
vapours
that
turn
into
storms
and
thunder
come
from
our
own
bowels
,
otherwise
God
would
alwayes
be
communicating
consolations
to
us
;
we
shut
out
the
light
from
us
,
we
turn
sweetness
into
bitterness
.
Thus
the
Psalmist
saith
,
That
God
doth
not
afflict
willingly
.
The
works
of
justice
are
commonly
called
alienum
opus
;
but
Gods
works
of
justice
are
his
proper
works
,
as
well
as
of
mercy
;
only
our
sins
stirre
him
up
,
and
provoke
him
to
the
one
,
but
his
meer
goodness
and
mercy
inclineth
to
the
other
,
so
that
now
God
would
alwayes
fill
the
hearts
of
his
children
with
rejoycing
,
did
not
they
obstruct
it
themselves
.
In
the
third
and
last
place
,
he
is
said
to
be
the
God
of
all
consolation
.
There
is
the
extent
of
it
,
All
consolation
,
which
implieth
,
1.
That
there
is
no
consolation
but
cometh
from
him
;
no
true
and
solid
comfort
,
but
God
bestoweth
it
.
As
for
that
prophane
and
wicked
mirth
,
which
the
Devil
stirreth
up
ungodly
men
unto
,
that
is
not
worth
the
name
of
joy
,
it
's
a
madness
,
for
they
descend
quick
as
it
were
to
hell
from
these
jollities
;
all
true
comfort
is
from
God
.
2.
There
is
implied
,
That
God
hath
a
store-house
of
all
kind
of
comforts
,
whatsoever
thy
necessity
and
wants
are
,
he
can
comfort
thee
.
It
is
not
every
comfort
that
will
heal
every
wound
,
but
God
hath
a
treasury
of
all
;
if
thy
soul
need
comfort
,
he
can
comfort
that
;
if
thy
body
need
comfort
,
he
can
do
that
.
Oh
then
,
let
not
these
consolations
of
God
seem
a
small
thing
to
you
!
Job
15.
11.
SERM.
XXXV
.
Some
Propositions
clearing
the
Doctrine
of
Gods
Mercy
,
from
both
Doctrinal
and
Practical
Objections
.
2
COR.
1.
3.
The
God
of
all
comfort
.
VVE
shall
now
put
both
these
descriptions
of
God
joyntly
together
,
having
already
considered
them
severally
.
For
seeing
in
the
mercy
of
God
is
all
our
hope
,
Christ
hath
this
Rainbow
about
his
Throne
.
And
although
it
may
affect
us
to
hear
,
that
God
is
Wise
,
Omnipotent
,
of
glorious
Majesty
,
yet
nothing
is
so
sutable
and
proper
for
poor
sinners
,
as
to
hear
of
Gods
mercy
.
Therefore
I
shall
at
this
time
enlarge
further
about
it
,
and
so
conclude
.
And
that
which
I
shall
deliver
,
shall
be
laid
down
in
so
many
Propositions
,
which
will
be
to
obviate
either
Practical
or
Doctrinal
Objections
.
And
First
,
The
mercy
and
comforts
of
God
,
this
glorious
Nature
of
his
,
whereby
he
is
ready
to
pity
those
that
are
miserable
,
is
so
to
be
managed
in
the
publick
preaching
thereof
,
that
it
be
a
sovereign
Antidote
against
all
despair
,
and
yet
a
curb
against
all
presumption
.
For
so
it
falleth
out
,
that
we
can
hardly
open
the
treasures
of
Gods
mercy
,
and
discover
the
glory
of
his
grace
and
goodness
to
the
humbled
sinner
,
but
presently
the
carnal
prophane
heart
is
ready
to
encourage
himself
thereby
.
It
is
therefore
the
part
of
a
wise
Dispenser
of
this
glad
tidings
,
to
consider
the
subjects
with
whom
he
hath
to
do
,
and
accordingly
to
publish
terrour
to
whom
terrour
is
due
,
wrath
to
whom
wrath
is
due
.
And
then
on
the
other
side
,
peace
to
whom
peace
belongs
,
mercy
to
whom
mercy
belongs
.
Though
therefore
God
style
himself
,
The
God
of
the
fatherless
,
and
the
widow
,
that
he
is
pitifull
to
such
as
are
miserable
:
Though
very
wicked
(
it
may
be
)
and
prophane
,
yet
this
is
with
a
general
mercy
onely
;
his
peculiar
and
special
mercies
are
onely
to
those
that
fear
him
.
If
then
a
man
go
on
wilfully
in
his
ungodly
wayes
,
if
he
will
still
retain
his
transgressions
,
he
must
not
think
to
find
God
mercifull
to
him
,
he
will
find
David's
prayer
fulfilled
,
Psal.
59.
5.
Be
not
mercifull
to
any
wicked
transgressour
.
This
bread
is
for
children
,
not
for
dogs
;
yet
how
difficultly
can
we
keep
such
off
from
applying
this
mercy
to
themselves
?
Those
are
commonly
most
confident
of
it
,
to
whom
it
doth
not
belong
;
therefore
beastly
men
are
barred
off
from
coming
near
this
Mount
;
This
pearl
is
kept
from
Swine
.
When
we
meet
with
broken
contrite
hearts
,
here
we
display
the
mercy
of
God
with
all
our
might
;
To
such
we
say
,
Gods
mercies
are
infinitely
more
than
their
sinnes
;
That
although
they
had
the
sinnes
of
all
the
men
in
the
world
,
yet
they
were
but
as
a
drop
to
the
Sun-beams
of
his
mercy
,
which
will
quickly
dry
them
up
:
To
such
we
say
,
God
doth
as
easily
pardon
great
sinnes
,
as
little
;
as
the
Sun
doth
enlighten
one
place
with
as
much
ease
as
another
:
To
such
we
say
,
That
it
's
their
duty
to
hope
in
Gods
mercy
;
that
they
cannot
dishonour
God
more
than
by
looking
upon
him
,
as
one
who
is
hardly
brought
to
remit
offences
:
That
it
is
Gods
will
we
should
come
to
this
fountain
,
and
drink
abundantly
of
it
.
We
tell
them
,
that
they
cannot
think
so
much
of
sinne
to
condemn
them
,
as
they
may
of
the
multitude
of
Gods
mercies
to
save
them
:
To
such
we
say
,
That
when
they
have
thought
all
they
can
,
yet
there
is
more
in
Gods
mercy
,
than
they
can
go
to
the
bottom
of
.
God
is
said
to
forget
sinnes
,
but
he
cannot
forget
his
property
of
mercy
.
Thus
you
see
that
mercy
is
so
to
be
held
out
,
as
the
cloud
was
in
the
wilderness
,
it
was
light
to
the
people
of
Israel
to
guide
them
,
but
darkness
to
the
Egyptian
.
The
Doctrine
of
mercy
is
indeed
matter
of
terrour
to
every
presumptuous
sinner
,
for
he
hath
nothing
to
do
with
it
,
but
it
is
full
of
beauty
and
reviving
to
the
wounded
heart
.
Hence
the
whole
drift
of
the
Scripture
is
to
represent
this
grace
and
mercy
of
God
to
an
humbled
sinner
.
This
is
the
main
scope
of
it
.
For
who
could
or
dare
think
of
God
any
otherwise
,
but
a
consuming
fire
,
till
the
Scripture
hath
revealed
him
otherwise
?
And
indeed
the
Parable
of
a
Shepherd
fetching
home
his
lost
sheep
,
is
comfortable
;
yet
Christ
exceedeth
that
Shepherd
,
for
he
sought
for
his
sheep
,
as
goods
that
he
needed
,
that
he
wanted
;
but
Christ
doth
for
us
,
whom
he
doth
not
want
,
he
is
well
enough
without
us
.
Again
that
also
is
a
refreshing
Parable
of
the
Father
entertaining
so
mercifully
his
prodigal
Sonne
;
but
yet
Christ
exceedeth
that
Father
also
;
for
there
the
Sonne
came
first
and
humbled
himself
,
and
intreated
for
favour
;
but
God
he
doth
first
seek
us
out
by
his
mercy
;
We
do
not
choose
him
,
but
he
chooseth
us
.
Though
Vorstius
doth
distinguish
of
special
grace
to
believers
,
calling
one
ordinary
,
which
God
vouchsafeth
to
those
who
seek
him
in
the
use
of
means
;
and
another
extraordinary
,
which
God
(
he
saith
)
sometimes
but
rarely
vouchsafeth
,
and
that
is
,
while
men
never
think
of
God
,
yea
in
wayes
of
opposition
to
God
,
as
the
Gentiles
and
Paul
;
yet
indeed
we
may
say
of
all
that
are
converted
,
That
God
thinketh
of
them
before
they
think
of
God
.
It
is
he
that
prevents
them
;
his
grace
finds
them
out
,
and
prepareth
them
for
mercy
.
Again
,
Christ
compareth
himself
to
the
Physician
;
but
what
Physician
healeth
as
he
doth
?
Other
Physicians
they
make
their
Patients
sick
and
bleed
,
to
help
them
to
health
;
but
Christ
,
he
himself
is
wounded
,
and
his
bloud
is
shed
for
to
save
us
.
All
this
is
to
shew
,
That
we
cannot
imbolden
and
incourage
the
sincere
converts
enough
;
but
the
more
hopefull
and
confident
thoughts
he
hath
of
Gods
mercy
,
the
more
pleasing
it
is
to
God
.
Secondly
,
We
must
not
judge
of
Gods
mercy
without
Scripture-light
and
guidance
,
for
if
we
do
,
we
sholl
thereby
encourage
our selves
in
wicked
wayes
,
and
yet
say
,
God
is
mercifull
.
And
truly
this
is
the
poyson
that
many
suck
down
,
they
judge
of
Gods
mercy
according
to
their
own
humane
pity
and
compassion
;
and
thereupon
never
consider
his
Justice
,
his
Wisdome
,
his
Holiness
,
as
well
as
Mercy
.
So
that
this
is
diligently
to
be
considered
that
we
must
not
apprehend
of
God
as
full
of
mercy
and
comfort
any
otherwayes
than
the
Scripture
doth
manifest
him
,
and
that
will
be
salt
to
season
you
against
the
abuse
of
Gods
mercy
,
so
as
to
turn
his
grace
into
wantonnesse
.
How
many
are
there
undo
themselves
for
want
of
a
Scripture
consideration
of
Gods
mercy
,
both
Doctrinally
and
Practically
.
As
In
the
first
place
.
What
is
the
reason
,
that
some
have
imbraced
that
old
and
unsavoury
Doctrine
of
Origen
,
That
all
both
men
and
Devils
after
so
many
years
in
hell
,
shall
be
released
from
those
torments
?
Why
is
this
?
But
because
these
misericordists
conceive
of
Gods
mercy
without
Scripture-grounds
.
They
think
it
doth
not
stand
with
the
pity
and
compassion
of
God
,
to
let
so
many
thousands
of
his
creatures
lie
roaring
in
hell
,
and
he
never
deliver
them
.
But
is
not
this
against
Scripture
,
which
calls
it
everlasting
fire
,
and
that
there
shall
never
be
any
coming
out
of
that
prison
,
That
of
their
torments
there
shall
be
no
end
?
Again
in
the
second
place
,
There
are
those
that
do
with
open
mouth
cry
down
the
Calvinists
as
blasphemous
against
Gods
mercy
,
and
making
God
to
be
more
unmercifull
and
cruel
,
then
any
Tyrant
that
ever
lived
:
Because
(
say
they
)
such
do
hold
,
God
did
by
absolute
,
and
irrespective
fatal
Decrees
,
appoint
the
greater
part
of
mankind
to
sinne
,
and
then
for
their
sinne
to
damne
them
.
As
Tiberius
,
desiroes
to
put
a
vestal
Virgin
to
death
,
caused
her
violently
to
be
defloured
,
and
then
because
she
was
defloured
,
he
put
her
to
death
.
But
First
,
Here
is
a
false
and
an
odious
representation
of
the
Calvinists
Doctrine
;
and
if
their
opinion
,
as
they
truly
state
it
out
of
the
Scripture
,
be
thought
to
be
against
the
nature
of
Gods
mercy
,
it
's
because
they
do
not
consider
Gods
supream
dominion
,
his
Justice
and
Holiness
,
as
well
as
his
Mercy
.
But
that
the
Calvinists
do
not
any
wayes
diminish
the
gracious
and
mercifull
Nature
of
God
,
by
their
opinions
in
the
Doctrine
of
Election
,
efficacious
Conversion
,
&c.
will
easily
appear
to
those
that
are
candid
and
ingenuous
.
I
suppose
Election
to
be
an
Act
of
mercy
,
relating
to
our
misery
in
Adam's
fall
,
though
the
learned
Doctor
Twiss
disputeth
much
against
it
,
Lib.
1.
contra
Armin.
digr.
9.
For
1.
They
hold
,
That
there
is
no
man
is
damned
,
but
for
his
sinne
;
Their
destruction
is
of
themselves
.
Neither
do
they
say
,
That
God
by
any
Decree
compelled
Adam
to
sinne
at
first
,
but
Adam
sinned
as
voluntarily
,
and
as
freely
,
as
if
God
had
made
no
permissive
Decree
about
his
fall
.
It
is
true
indeed
we
say
,
That
God
hath
predetermining
Decrees
efficacious
about
what
is
good
permissive
,
about
what
is
evil
;
but
yet
we
say
,
These
Decrees
do
not
alter
the
nature
of
second
causes
,
but
according
to
the
nature
of
them
,
so
is
Gods
providence
attempered
thereunto
.
Therefore
we
acknowledge
that
of
Austin's
,
Malevola
est
illa
misericordia
,
quae
facit
esse
miserum
,
ut
misereatur
,
That
is
cruel
mercy
,
which
makes
miserable
,
that
it
may
shew
mercy
;
Adam
did
voluntarily
sin
,
so
that
God
was
not
to
be
blamed
.
Neither
do
we
call
those
Decrees
of
God
Absolute
and
Irrespective
,
as
if
hereby
all
means
were
excluded
from
accomplishing
the
end
we
are
elected
to
.
When
God
elects
a
man
to
salvation
,
we
say
,
in
this
Election
is
comprehended
holiness
,
as
the
way
to
happiness
.
And
therefore
to
impose
such
an
Irrespective
Decree
upon
the
Calvinists
,
as
if
their
meaning
was
,
God
had
decreed
to
save
some
men
,
whether
wicked
,
or
not
wicked
:
That
it
was
all
one
,
whether
prophane
or
godly
.
This
is
an
horrible
calumny
.
It
is
true
,
we
say
,
it
's
Absolute
,
because
God
did
not
look
to
any
thing
in
us
,
as
a
cause
,
or
a
merit
,
antecedently
to
his
Election
,
yet
we
say
,
God
elects
to
faith
and
holiness
,
as
well
as
to
salvation
.
Therefore
we
do
not
injure
the
mercifull
Nature
of
God
;
but
they
do
his
holy
,
just
and
wise
Nature
;
yea
they
diminish
his
grace
and
mercy
in
our
Election
,
and
attributing
too
much
to
man
.
For
whereas
the
Apostle
saith
Rom.
9.
It
is
not
of
him
that
willeth
or
runneth
,
but
of
God
that
sheweth
mercy
;
They
will
make
it
to
be
as
well
of
him
that
runneth
,
as
of
God
that
sheweth
mercy
:
And
though
in
words
they
seem
to
give
the
priority
to
Gods
grace
and
mercy
,
yet
in
reality
they
do
not
.
If
then
that
of
Austin
be
true
,
Gratia
non
est
gratia
ullo
modo
,
nisi
sit
gratuita
omni
modo
,
then
all
those
are
enemies
to
the
grace
and
mercy
of
God
,
who
take
in
the
least
measure
from
it
.
3.
We
do
not
enervate
the
mercy
of
God
,
in
holding
,
the
Election
of
some
onely
to
eternal
life
,
because
God
might
justly
,
if
he
had
pleased
,
damned
all
,
and
none
could
have
accused
him
for
want
of
mercy
.
For
hath
not
God
bound
up
in
chains
of
darkness
all
the
apostate
Angels
?
Are
not
every
one
of
them
condemned
to
eternal
torments
?
Yet
they
are
more
noble
and
excellent
creatures
,
than
man
is
.
Oh
then
the
mercy
of
God
that
any
is
saved
,
seeing
that
all
might
justly
be
damned
!
Lastly
,
Not
to
enlarge
on
this
,
God
is
mercifull
in
this
Absolute
Election
,
duly
explained
,
because
hereby
a
very
great
number
are
sure
to
be
saved
.
God
by
this
Decree
of
his
,
will
so
work
in
time
,
that
they
shall
be
called
,
justified
,
and
at
last
glorified
;
for
Election
will
obtain
.
Now
doth
not
this
Doctrine
more
commend
the
mercy
of
God
,
than
the
Arminians
Conditional
Decrees
?
Notwithstanding
which
,
no
man
in
the
world
may
be
saved
.
For
notwithstanding
Gods
Decrees
and
Will
,
to
save
all
men
,
notwithstanding
Christs
dying
for
all
men
,
yet
they
acknowledge
it
possible
,
not
any
one
man
be
saved
.
For
God
(
they
say
)
leaveth
a
man
to
the
good
use
of
his
Free-will
,
he
doth
not
alter
or
change
by
his
efficacious
and
wonderfull
grace
any
mans
heart
;
and
if
God
do
no
more
,
who
then
can
be
saved
?
They
cannot
instance
in
one
Heathen
,
that
ever
yet
used
his
naturals
well
,
thereby
to
partake
of
supernaturals
.
So
that
if
all
be
left
to
man
,
and
God
should
not
shew
mercy
,
no
one
man
would
be
saved
.
Therefore
our
Doctrine
is
a
mercifull
one
,
and
theirs
is
cruel
.
In
the
third
general
place
,
The
Socinians
,
they
blame
all
the
Orthodox
,
as
evacuating
the
mercy
of
God
,
because
,
we
say
,
that
the
Justice
of
God
being
satisfied
through
the
bloud
of
Christ
as
a
ransome
,
we
thereby
obtain
remission
of
sinnes
.
Now
(
they
say
)
how
absurd
and
contradictory
is
this
,
God
is
satisfied
by
a
just
paiment
to
pardon
sinne
,
and
yet
it
's
the
meer
mercy
of
God
to
forgive
it
?
But
to
this
we
answer
,
That
though
the
pardon
of
sinne
be
of
Justice
to
Christ
,
yet
it
is
wholly
of
mercy
to
us
.
It
is
not
any
thing
we
could
do
,
that
might
procure
pardon
;
if
we
could
merit
or
satisfie
the
Justice
of
God
by
the
works
we
do
,
then
indeed
it
would
not
be
of
grace
and
mercy
to
us
;
but
this
Justice
is
only
between
Christ
and
the
Father
:
So
that
it
's
wholly
of
mercy
to
us
,
both
in
respect
that
he
hath
found
out
a
Saviour
for
us
,
as
also
in
applying
the
benefits
of
Christs
death
.
For
though
Christ
become
into
the
world
,
yet
how
many
eternally
perish
?
It
is
therefore
unspeakable
mercy
to
thee
,
that
thy
sins
are
pardoned
,
that
thou
art
converted
,
and
so
many
thousands
abide
under
the
power
of
Satan
and
sinne
.
Therefore
when
Gods
mercy
is
spoken
of
in
pardoning
of
sinne
,
it
is
perpetually
in
respect
of
us
,
not
of
Christ
.
Thus
you
see
,
judging
of
Gods
mercy
without
Scripture-light
,
into
how
many
Doctrinal
errors
it
may
plunge
us
.
4.
For
want
of
Scripture-direction
,
the
Papist
and
Antinomian
oppose
the
mercy
of
God
,
but
in
extream
contrary
wayes
.
Though
God
be
mercifull
,
yet
he
hath
so
ordained
,
that
none
shall
partake
of
his
mercies
in
time
,
but
those
who
by
his
grace
are
inabled
to
believe
and
repent
,
as
the
way
to
salvation
.
Now
the
Papist
injureth
the
mercy
of
God
,
for
he
will
have
his
Faith
,
Repentance
,
with
other
holy
works
,
the
merit
and
cause
of
his
salvation
,
disdaining
to
have
eternal
life
,
as
meer
alms
from
God
.
But
the
Antinomian
to
avoid
this
Scilla
falls
into
Charybdis
,
he
affirmeth
,
a
mercy
,
and
that
of
Justification
,
even
while
we
are
sinners
,
before
we
do
either
believe
or
repent
.
But
the
Scripture-mercy
lieth
between
both
.
In
the
next
place
,
Let
us
consider
,
What
Practical
Danger
we
are
in
,
by
conceiving
of
God
as
a
mercifull
God
,
without
Scripture-information
.
And
First
,
We
are
apt
to
flatter
our selves
with
Gods
mercy
,
though
we
allow
our selves
in
our
sins
and
iniquities
,
whereas
the
Scripture
speaks
not
a
drop
of
mercy
to
such
Have
you
not
many
dreadfull
examples
of
Gods
anger
and
terrour
as
well
as
mercy
?
What
was
the
casting
of
all
the
Angels
into
eternal
blackness
for
one
sinfull
thought
,
and
that
the
first
which
they
were
guilty
of
,
giving
them
no
space
to
repent
,
no
day
of
grace
,
affording
no
means
for
their
recovery
?
Is
not
this
an
instance
of
Gods
severity
?
But
you
will
say
,
This
was
to
Angels
,
he
is
more
mercifull
to
man
.
But
consider
that
example
of
Gods
Justice
in
drowning
the
whole
world
,
save
eight
persons
;
Doth
not
that
proclaim
God
is
just
and
angry
against
sinne
,
as
well
as
mercifull
;
not
to
spare
the
whole
world
,
because
it
had
corrupted
its
wayes
,
but
to
drown
such
an
innumerable
company
of
men
,
women
and
children
,
yea
to
destroy
the
whole
earth
,
as
it
were
?
Oh
,
who
can
stand
before
the
anger
of
God!
Have
we
not
also
a
formidable
demonstration
of
Gods
anger
against
Sodome
and
Gomorrah
,
when
fire
and
brimstone
was
rained
from
Heaven
,
to
destroy
those
Cities
,
and
all
that
did
belong
to
them
?
What
had
the
little
children
done
?
They
could
not
be
guilty
of
those
unclean
vices
,
but
God
cutteth
off
all
.
Many
other
instances
of
Gods
wrath
we
have
in
Scripture
,
especially
the
day
of
Judgement
,
will
be
a
dreadfull
manifestation
of
it
to
the
wicked
,
and
therefore
the
Scripture
will
informe
us
in
that
,
as
well
as
of
Gods
mercy
.
A
second
Practical
Errour
(
I
shall
conclude
with
)
that
necessarily
accompanieth
the
thoughts
of
Gods
mercy
without
Scripture-direction
,
is
to
encourage
a
mans
self
in
his
sinnes
,
because
God
is
mercifull
.
Every
wicked
person
turneth
this
honey
into
gall
.
Paul
speaketh
of
some
,
who
made
those
wretched
inferences
,
Let
us
sinne
that
grace
may
abound
.
Take
heed
then
of
having
any
such
wicked
thought
arising
in
thy
heart
,
God
is
mercifull
,
therefore
I
will
go
to
my
lusts
again
:
Oh
no
;
the
Scripture
represents
Gods
mercies
for
another
end
,
to
repent
and
be
converted
from
thy
evil
wayes
,
Rom.
2
,
Knowest
thou
not
the
goodnesse
of
God
would
lead
thee
to
repentance
.
Oh
then
do
not
abuse
the
mercy
of
God!
for
there
is
a
time
coming
when
there
will
be
no
more
mercy
.
It
's
called
the
day
of
wrath
;
thou
shalt
meet
with
nothing
but
terrour
,
Ezek.
8.
18.
The
Scripture
speaks
of
vessels
of
mercy
,
and
vessels
of
wrath
,
and
there
is
no
greater
sign
of
a
vessel
of
wrath
,
one
fitted
and
prepared
for
destruction
,
then
to
grow
wanton
by
the
mercies
of
God
,
to
be
evil
,
because
he
is
good
;
so
much
mercy
abused
will
one
day
be
turned
into
so
much
vengeance
.
SERM.
XXXVI
.
That
God
not
only
can
,
but
doth
actually
comfort
his
People
,
and
how
he
doth
it
.
2
COR.
1.
4.
Who
comforteth
us
in
all
our
tribulation
,
that
we
may
be
able
to
comfort
them
which
are
in
any
trouble
,
by
the
comfort
wherewith
we
our selves
are
comforted
of
God
.
IN
the
former
verse
we
had
the
Reasons
of
our
blessing
of
God
set
down
,
by
the
description
of
that
glorious
attribute
of
his
,
The
Father
of
mercies
,
&c.
In
this
verse
the
Apostle
doth
further
amplifie
the
cause
of
this
duty
of
Thanksgiving
,
viz.
from
the
effect
,
and
fruit
of
this
property
of
his
,
He
is
not
only
a
God
of
consolation
,
habitually
and
potentially
,
as
it
were
.
He
is
not
a
fountain
sealed
up
;
but
this
Sunne
doth
alwayes
irradiate
its
beams
;
As
he
is
a
God
of
consolation
,
so
he
doth
comfort
.
So
that
in
the
words
we
have
the
Effect
or
Causality
attributed
to
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
is
comforting
,
that
doth
never
cease
to
do
it
,
that
never
withdraweth
his
consolations
;
It
's
his
nature
to
be
alwayes
comforting
.
As
the
Devil
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
he
is
alwayes
tempting
.
The
word
in
humane
Authors
is
used
frequently
of
him
,
who
calleth
another
to
him
;
but
in
the
New
Testament
either
of
him
that
intreateth
and
prayeth
,
or
of
him
that
exhorteth
,
or
as
in
the
Text
,
of
him
that
comforteth
.
2.
The
Subject
of
this
consolation
,
us
]
That
is
either
generally
all
believers
,
or
us
Apostles
and
Officers
in
the
Church
.
For
the
Apostle
might
speak
this
to
obviate
that
scandal
,
which
many
were
ready
to
take
at
the
afflictions
and
persecutions
of
the
Apostles
,
as
if
they
were
hated
of
God
,
and
were
nothing
but
impostors
.
Therefore
some
part
of
this
Chapter
is
a
narrative
of
his
pressures
and
apologetical
,
in
declaring
the
great
goodness
of
God
thereby
to
the
Church
.
3.
The
particular
wherein
,
in
tribulation
]
Light
can
come
into
this
dark
dungeon
.
4.
The
Extent
of
this
,
All
our
tribulation
]
God
can
turn
the
hardest
stones
into
bread
:
All
]
either
of
mind
or
body
.
5.
The
consequent
Effect
of
this
,
That
we
may
be
able
to
comfort
them
,
&c.
]
God
many
times
doth
in
an
exemplary
manner
exercise
the
Ministers
of
the
Gospel
,
that
they
may
experimentally
be
able
to
instruct
such
who
are
tempted
.
We
begin
with
that
efficiency
given
to
God
,
who
comforteth
,
is
comforting
,
and
observe
,
That
as
God
is
the
God
of
all
comfort
,
so
he
doth
actually
put
forth
this
comfort
to
those
that
are
his
.
Gods
attributes
may
be
truly
affirmed
of
him
,
though
they
never
be
put
forth
into
act
,
God
would
have
been
Omnipotent
,
Mercifull
,
Wise
,
though
he
had
not
created
the
world
,
only
the
creation
of
the
world
did
demonstrate
those
Attributes
.
Thus
God
may
be
called
,
The
God
of
comfort
,
or
a
mercifull
Father
,
in
respect
of
his
Nature
and
Inclination
,
though
actually
he
doth
not
comfort
any
;
but
God
is
a
fountain
communicating
himself
into
streams
of
comfort
,
he
will
make
his
people
taste
and
feel
what
he
is
by
Nature
.
Now
when
it
's
said
,
That
God
comforteth
,
you
must
understand
this
both
in
temporal
and
spiritual
comforts
.
That
spiritual
comfort
comes
alone
from
God
is
plain
,
because
the
Spirit
of
God
is
called
the
Comforter
.
We
cannot
have
one
drop
of
heavenly
consolation
,
till
Gods
Spirit
infuse
it
into
us
.
If
the
children
of
God
could
have
comfort
when
they
will
,
would
they
walk
so
disconsolately
,
and
cry
out
of
their
dark
troubled
souls
as
they
do
,
but
then
even
earthly
comfort
,
to
take
delight
in
the
lawfull
contentments
God
doth
allow
us
,
to
take
delight
and
joy
in
these
corporal
mercies
,
this
is
also
from
God
,
Eccles.
2.
24
,
26.
Eccles.
3.
13.
Eccles.
5.
18.
You
see
the
Wiseman
affirmeth
it
often
,
That
a
man
cannot
take
any
joy
or
delight
even
in
those
lawfull
things
,
unless
it
be
given
him
of
God
.
All
comfort
then
of
all
sorts
ariseth
from
him
.
But
let
us
consider
the
way
or
manner
of
Gods
comforting
.
For
as
it
is
a
great
First
,
You
must
lay
this
foundation
,
That
God
doth
comfort
two
wayes
,
either
immediately
,
when
he
doth
by
himself
work
upon
the
soul
:
Or
mediately
,
when
he
comforteth
by
such
means
as
he
hath
appointed
thereunto
.
Let
us
then
in
the
next
place
consider
,
What
are
those
immediate
workings
of
God
upon
the
soul
,
whereby
he
maketh
the
heart
joyfull
?
For
David
,
Psal.
4.
saith
,
God
had
put
more
joy
into
his
heart
,
then
any
man
can
have
in
the
abundance
of
all
temporal
mercies
.
And
First
,
Therefore
God
doth
comfort
by
illuminating
and
opening
the
understanding
and
opening
the
understanding
,
to
know
and
see
the
grounds
and
reasons
of
comfort
.
And
certainly
,
this
is
of
great
conducement
to
have
the
heart
comforted
,
when
the
understanding
is
rightly
convinced
of
the
grounds
of
comfort
.
For
as
the
dark
night
is
apt
to
beget
fears
and
terrours
,
so
darkness
in
the
understanding
is
a
great
cause
of
all
that
terrour
and
disconsolateness
,
which
Gods
own
children
may
many
times
lie
under
.
So
that
as
God
in
conversion
and
humiliation
for
sinne
,
begins
with
conviction
upon
the
heart
,
so
also
in
consolation
and
comfort
.
The
great
impediment
to
a
godly
mans
comfort
,
is
want
of
spiritual
knowledge
,
and
conviction
about
the
causes
of
comfort
.
As
it
was
with
Hagar
in
the
wilderness
,
she
sate
weeping
for
her
child
,
and
gave
over
all
as
desperate
,
till
God
opened
her
eyes
,
and
made
her
see
a
fountain
.
Thus
the
broken
heart
,
judgeth
it self
in
a
wilderness
destitute
of
all
comfort
,
seeth
nothing
but
matter
of
despair
and
damnation
,
till
God
enlighten
the
understanding
about
comfortgrounds
in
the
Gospel
.
As
for
example
,
when
the
Spirit
of
God
enlightens
us
to
receive
comfort
,
it
giveth
us
the
eye
salve
:
1.
To
look
upon
Christ
revealed
in
the
Gospel
,
as
the
full
cause
and
ground
of
all
our
comfort
,
as
well
as
on
sinne
.
Generally
the
people
of
God
in
the
first
workings
of
the
soul
,
look
upon
nothing
but
their
sins
,
behold
nothing
but
sinne
;
but
God
will
not
let
them
alone
in
this
agony
;
he
enlightens
them
further
,
that
they
shall
see
Christ
as
well
as
sinne
,
the
Gospel
as
well
as
the
Law
,
he
giveth
them
eyes
to
behold
the
brazen
Serpent
when
stung
.
Hence
the
Spirit
of
God
,
John
16.
9
,
10.
doth
not
only
convince
of
sinne
,
but
of
righteousness
also
.
The
Devil
he
indeed
moveth
in
those
troubled
waters
of
thy
soul
,
and
would
keep
thee
off
from
Christ
,
as
the
Disciples
did
the
blind
man
,
but
the
Spirit
of
God
will
not
leave
the
soul
in
these
wounds
,
in
these
straits
,
but
doth
carry
him
up
from
the
mount
of
cursing
to
the
mount
of
blessing
.
And
certainly
the
wise
men
could
not
more
rejoyce
to
see
the
starre
,
than
the
godly
heart
doth
to
behold
Christ
after
the
storms
and
tempests
in
his
soul
.
Hence
the
Apostle
Gal.
1.
calleth
it
,
The
revealing
of
the
Sonne
in
him
.
This
then
we
are
inabled
to
do
by
God
,
not
only
to
know
sinne
in
the
terrour
and
sting
of
it
,
but
also
Christ
in
his
fulness
and
excellency
.
How
was
Paul
affected
with
this
,
2
Cor.
2.
1.
I
desire
to
know
nothing
but
Christ
crucified
?
This
therefore
is
a
special
work
of
God
to
make
us
look
with
both
eyes
,
to
make
thee
see
sinne
as
well
as
Christ
,
and
Christ
as
well
as
sin
.
2.
As
God
doth
convince
the
soul
of
Christ
,
what
a
full
and
glorious
Saviour
he
is
;
so
also
in
the
second
place
,
Of
our
duty
to
receive
him
,
and
to
lay
hold
on
him
.
And
this
is
a
further
step
to
comfort
,
when
God
doth
so
farre
open
the
eyes
,
as
to
see
not
only
a
full
and
sufficient
Christ
,
but
also
that
it
's
a
duty
in
particular
to
apply
this
Christ
,
and
to
rest
upon
him
for
comfort
and
salvation
.
This
is
a
further
discovery
still
.
Paul
said
,
Gal.
2.
Who
gave
himself
for
me
,
and
loved
me
:
And
Thomas
said
,
My
God
,
and
my
Lord
.
It
is
one
of
the
blessed
truths
discovered
in
the
Reformation
out
of
Popery
,
That
it
is
not
our
duty
to
believe
in
the
general
onely
,
that
Christ
is
a
Saviour
,
but
to
rest
on
him
also
for
the
pardon
of
my
sinnes
:
That
this
is
the
Faith
that
justifieth
:
That
this
is
most
acceptable
and
precious
unto
God
:
That
unbelief
not
only
in
the
general
,
but
as
it
faileth
in
this
particular
,
in
not
applying
,
in
not
appropriating
Christ
to
the
soul
,
is
that
which
will
damn
a
man
.
Oh
then
what
blessed
and
comfortable
light
is
that
,
which
God
bringeth
into
the
soul
,
when
he
shall
make
thee
see
,
that
though
a
sinner
,
though
burdened
,
though
unworthy
,
yet
it
's
thy
duty
to
go
to
Christ
to
be
eased
?
That
he
commands
thee
with
that
woman
,
not
only
to
touch
the
hem
of
his
garments
,
but
to
lay
hold
on
Christ
himself
.
This
particular
faith
is
that
,
which
the
soul
is
hardly
convinced
of
.
Though
others
may
draw
nigh
to
Christ
,
yet
may
I
?
But
he
cometh
at
last
to
be
perswaded
of
this
truth
.
3.
God
comforts
by
enlightning
the
mind
,
that
a
comfortable
,
joyfull
life
,
arising
from
peace
with
God
,
is
a
most
acceptable
thing
to
God
;
that
it
brings
honour
and
glory
to
God
;
and
that
on
the
other
side
,
to
walk
heavily
,
and
in
a
dejected
manner
is
to
dishonour
and
reproach
God
.
That
God
doth
not
only
look
to
our
gracious
walking
,
but
also
to
our
comfortable
walking
,
and
that
we
demonstrate
the
Kingdom
of
Heaven
to
be
begun
in
us
in
joy
,
as
well
as
in
mortification
,
Rom.
14.
17.
The
Kingdom
of
God
is
righteousnesse
,
and
joy
in
the
holy
Ghost
.
You
see
Joy
as
well
as
Righteousnesse
;
The
children
of
God
they
are
not
quickly
perswaded
of
this
,
they
think
such
as
they
are
,
may
not
walk
comfortably
:
It
's
not
for
them
to
rejoyce
,
but
at
last
they
come
to
see
,
that
they
were
sinfully
kept
up
by
slavish
fears
,
and
servile
dejections
,
that
the
Kingdome
of
God
requireth
Consolation
as
well
as
Sanctification
.
Thus
you
see
the
first
general
way
,
how
God
comforteth
,
viz.
by
enlightning
the
mind
.
Secondly
,
and
principally
God
comforteth
,
By
preparing
and
fashioning
the
heart
,
by
making
it
fit
and
ready
to
receive
comfort
.
For
all
the
while
thou
art
enlightned
only
,
and
hast
not
an
heart
fitted
to
receive
it
,
thou
art
like
Moses
that
saw
the
good
Land
of
promise
,
but
he
could
not
enter
into
it
.
And
thus
indeed
it
falls
out
sometimes
,
that
when
the
mind
is
enlightned
enough
,
yet
the
heart
is
heavy
.
They
cannot
delight
and
rejoyce
in
the
promise
;
they
would
gladly
do
it
,
they
heartily
pray
for
it
;
but
their
heart
sinketh
down
like
a
stone
within
them
.
Therefore
God
hath
a
further
degree
in
comforting
,
and
that
is
by
raising
up
the
heart
;
by
making
it
ready
to
receive
consolation
.
For
as
God
can
humble
the
proud
heart
,
and
soften
the
hard
heart
,
so
he
can
easily
comfort
and
revive
the
grieved
heart
.
Thus
as
it
is
in
sanctification
;
it
's
not
enough
for
God
to
illuminate
the
mind
,
unless
he
also
change
the
heart
,
and
make
us
to
will
and
to
do
:
So
it
's
not
enough
for
God
to
teach
us
our
duty
about
comfort
,
but
actually
to
work
the
heart
for
it
.
Hence
2
Cor.
7.
6.
you
have
a
notable
Attribute
given
to
God
,
God
that
comforteth
those
that
are
cast
down
,
Isa.
51.
11
,
12.
See
there
with
what
command
God
speaketh
,
That
they
shall
have
comfort
;
They
shall
obtain
gladnesse
and
joy
.
So
that
as
God
is
above
the
heart
in
conversion
,
thus
he
is
also
in
consolation
:
He
will
comfort
,
and
what
man
or
Devil
can
hinder
it
?
As
in
matter
of
grace
God
declareth
,
as
Omnipotency
and
Sovereignty
,
when
he
saith
,
I
will
take
away
the
heart
of
stone
,
and
give
an
heart
of
flesh
:
so
in
matter
of
consolation
,
I
will
take
away
the
grieved
,
the
troubled
,
the
despairing
heart
,
and
give
an
heart
of
joy
,
peace
,
and
heavenly
rest
of
soul
.
In
the
third
place
,
God
doth
comfort
removendo
prohibens
,
by
removing
whatsoever
is
obstructive
and
destructive
of
comfort
.
As
1.
By
chaining
up
the
Devil
,
who
is
not
only
an
enemy
to
the
graces
,
but
also
the
comforts
of
Gods
people
.
As
the
holy
Ghost
is
a
Comforter
,
so
the
Devil
is
the
prince
of
darkness
,
a
Tempter
to
unbelief
,
to
sad
,
and
soul
,
yea
and
bodymurdering
thoughts
.
God
therefore
doth
restrain
him
in
his
temptations
,
in
his
sad
suggestions
.
For
we
see
by
Job's
instance
,
the
Devil
cannot
go
any
further
,
than
he
is
licensed
by
God
himself
.
2.
God
doth
subdue
not
onely
the
Devil
without
,
but
also
that
corruption
within
,
which
doth
vehemently
incline
to
unbelieving
,
vexing
and
tormenting
thoughts
.
For
although
a
man
naturally
be
in
security
,
in
self-ease
and
carnal
presumption
,
yet
when
once
awakened
for
sinne
,
and
feeling
the
terrour
of
the
Lord
thereby
,
then
we
are
as
peevish
,
as
froward
against
the
promises
,
as
ever
formerly
we
were
against
the
precepts
;
Adam
endeavours
to
hide
himself
from
God
upon
his
sinne
.
We
see
in
Cain
and
Judas
,
what
sad
and
dreadfull
effects
the
guilt
of
conscience
would
work
in
every
one
,
did
not
God
command
those
winds
and
tempests
to
be
still
.
Therefore
God
doth
repress
these
,
and
thereby
we
are
more
ready
for
comfort
.
3.
God
doth
by
his
grace
prevent
and
keep
us
from
sinne
,
he
daily
preserveth
us
from
many
sad
falls
,
which
if
plunged
into
,
we
should
presently
chase
away
all
our
comfort
.
When
David
was
left
,
and
fell
into
those
gross
sins
,
all
his
joy
was
immediately
lost
;
therefore
he
complaineth
of
his
broken
bones
,
and
prayeth
for
joy
to
be
restored
to
him
;
what
horrour
,
what
hell
would
quickly
be
raised
in
thy
soul
every
day
,
every
night
,
upon
every
temptation
?
Did
not
the
grace
of
God
preserve
thee
?
Spira
lost
all
comfort
by
Apostasie
?
And
thus
many
Christians
did
in
times
of
persecution
,
in
a
great
measure
by
their
revolt
,
though
they
recovered
again
.
Therefore
little
doest
thou
know
,
how
much
God
worketh
for
thy
comfort
by
preventing
such
sins
,
which
would
make
horrible
wounds
and
gashes
in
thy
soul
.
Lastly
,
God
comforts
thee
by
delivering
thee
from
all
such
Doctrines
,
though
taught
by
many
of
great
and
eminent
learning
,
which
yet
in
their
own
nature
tend
to
make
the
heart
uncomfortable
.
How
wonderfully
did
God
work
for
the
comfort
of
Luther
,
who
professed
the
unspeakable
tremblings
and
fears
of
soul
he
was
in
,
and
being
in
captivity
by
the
Doctrine
of
works
,
as
then
tought
in
Popery
,
he
could
have
no
comfort
,
but
often
wished
he
had
never
been
a
man
,
till
God
comforted
him
by
delivering
him
from
those
false
Doctrines
?
Thus
the
Doctrine
of
the
Apostasie
of
true
Saints
doth
utterly
dash
all
comfort
from
the
believer
;
he
must
necessarily
be
in
miserable
tormenting
fears
all
the
day
long
.
And
so
have
we
done
with
that
immediate
way
of
Gods
comforting
.
The
Mediate
way
,
is
by
those
means
which
he
hath
appointed
to
be
as
Conduits
running
wine
for
us
.
And
they
are
1.
The
Scriptures
.
David
professeth
much
quickning
and
comfort
he
had
by
them
.
So
Rom.
15.
4.
The
comfort
of
the
Scriptures
.
They
are
a
cordial
,
a
tree
of
life
;
They
direct
to
comfort
,
exhort
to
comfort
all
such
as
are
poor
in
spirit
.
2.
The
Ministers
,
They
are
sons
of
consolation
and
comfort
.
The
Word
they
preach
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
joyfull
noise
.
Even
the
very
feet
of
such
who
bring
the
glad
tidings
,
are
said
to
be
blessed
;
They
have
a
tongue
of
the
learned
,
to
speak
a
seasonable
word
for
such
as
are
contrite
in
spirit
.
They
are
not
to
quench
the
broken
reed
.
Though
to
the
obstinate
sinner
,
we
bring
the
hammer
and
fire
of
the
Word
;
yet
to
the
broken
heart
,
we
bring
balm
and
oil
.
Lastly
,
God
comforts
by
the
Sacraments
.
In
them
he
doth
peculiarly
seal
peace
and
comfort
.
Therefore
is
the
Lords
Supper
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
giving
of
thanks
.
Thus
doth
the
Lord
by
these
means
abundantly
provide
for
our
consolation
.
SERM.
XXXVII
.
That
Believers
only
are
the
Subjects
of
the
Comforts
and
Consolations
of
God
.
2
COR.
1.
4.
Who
comforteth
us
in
all
our
tribulation
.
THe
next
particular
,
which
followeth
in
order
,
as
the
Text
stands
divided
,
is
the
Subject
whom
God
doth
thus
comfort
,
and
that
is
said
to
be
Us
,
who
comforteth
us
;
that
is
,
both
us
believers
,
in
a
general
sense
,
and
us
Apostles
,
in
a
particular
manner
.
For
they
being
like
Uriah
in
the
fore-front
of
the
battel
;
and
more
assaulted
by
the
Devil
within
,
and
enemies
without
,
they
do
need
the
greater
comfort
.
But
we
shall
handle
it
in
the
most
large
sense
,
and
observe
,
That
God
is
a
God
of
all
comfort
unto
believers
only
.
For
this
[
Us
]
in
the
Text
,
is
not
only
determinative
,
to
shew
who
they
are
into
whose
wounds
God
doth
thus
pour
oyl
,
but
also
restrictive
to
such
and
such
only
.
Indeed
the
wicked
ones
of
the
world
,
may
have
comfort
in
outward
mercies
;
They
may
rejoyce
in
the
good
things
of
this
life
;
and
this
is
acknowledged
by
Solomon
,
To
be
a
gift
of
God
,
but
these
worldly
joyes
do
become
a
sinne
,
and
a
curse
to
them
.
The
Poet
said
well
,
O
miseri
quorum
gaudia
crimen
habet
!
Their
very
joyes
do
become
like
wine
to
men
in
a
feavor
,
though
refreshing
a
little
,
yet
inflaming
and
increasing
the
disease
more
.
So
that
these
worldly
joys
,
being
not
universal
,
nor
pure
and
unmixed
;
yea
being
the
seed
of
eternal
grief
and
torment
,
therefore
they
may
be
well
excluded
from
the
name
of
joy
,
and
the
Doctrine
be
truly
asserted
,
That
God
is
a
God
of
consolation
onely
to
believers
.
Let
us
explicate
this
truth
.
And
First
,
We
are
to
know
,
That
God
doth
not
only
vouchsafe
grace
,
but
comfort
also
and
delight
to
his
people
,
in
the
exercise
of
those
graces
.
He
doth
not
only
give
bread
that
strengthens
,
but
wine
that
makes
the
heart
glad
.
Grace
,
that
carrieth
us
out
to
honour
God
,
to
love
him
,
and
live
to
him
;
but
comfort
,
that
is
for
our
encouragement
,
that
is
to
sweeten
and
facilitate
the
heart
in
doing
so
.
So
that
if
a
man
have
never
so
much
grace
and
holiness
,
yet
if
he
want
this
conlation
,
as
you
see
it
was
with
Job
,
with
Jeremiah
,
with
David
,
when
Psal.
51.
he
prayed
so
earnestly
for
the
restoring
of
it
again
to
him
,
all
his
desirable
things
perish
.
Christ
himself
under
those
agonies
he
conflicted
with
,
had
an
Angel
to
comfort
him
.
So
that
you
see
they
are
two
distinct
gifts
of
God
;
to
give
Grace
,
and
to
give
comfort
;
therefore
the
holy
Ghost
hath
a
two-fold
work
,
both
to
sanctifie
,
and
also
to
comfort
;
yet
though
distinct
,
God
doth
many
times
joyn
them
together
;
yea
there
is
some
unusual
impediment
,
if
joy
doth
not
alwayes
follow
grace
,
and
that
like
Castor
and
Pollux
,
they
do
not
alwayes
appear
together
.
Therefore
Godlinesse
is
comprehended
under
the
name
of
gladnesse
in
that
expression
,
Ps.
l.
45.
7.
applied
to
Christ
,
Heb.
1.
9.
Thou
hast
anointed
him
with
the
oyl
of
gladness
,
as
Christ
was
;
so
also
are
his
members
thus
anointed
with
the
oyl
of
gladnesse
.
God
then
doth
not
only
sanctifie
and
make
his
people
holy
,
but
he
also
doth
fill
their
hearts
with
joy
and
gladness
.
Thus
Acts
9.
31.
They
in
the
Churches
walked
in
the
fear
of
the
Lord
,
and
in
the
comfort
of
the
holy
Ghost
:
Only
when
we
say
,
That
God
giveth
his
people
comfort
as
well
as
grace
.
You
must
know
the
comforts
are
of
two
sorts
;
Sometimes
they
are
concomitant
,
so
that
even
in
the
very
exercises
of
grace
,
they
find
unspeakable
joy
and
sweetness
.
The
very
Heathens
had
some
glimmering
of
this
,
when
they
said
Virtus
was
sibi
ipsi
praemium
,
Virtue
it self
was
a
reward
,
as
well
as
duty
,
because
of
the
great
tranquillity
and
contentation
of
mind
that
it
brought
to
the
soul
.
Even
as
wicked
actions
have
an
immediate
horrour
and
remorse
of
conscience
accompanying
them
.
And
then
2.
There
are
consequent
joyes
,
which
follow
after
the
work
is
done
,
as
Paul
found
at
the
12th
verse
,
This
is
our
rejoycing
,
the
testimony
of
a
good
conscience
.
So
that
a
man
of
an
ill
conscience
,
who
hath
stings
from
that
,
though
all
the
world
applaud
him
,
yet
he
cannot
have
any
true
solid
joy
.
Quid
proderit
tibi
non
habere
conscium
,
habenti
conscientiam
.
The
Martyrs
they
found
concomitant
joyes
in
their
most
dreadfull
sufferings
,
Act.
5.
41.
The
Apostles
went
away
rejoycing
,
that
they
were
counted
worthy
to
suffer
for
Christs
Name
.
They
minded
not
their
stripes
,
nor
their
reproach
and
disgrace
,
but
they
went
away
rejoycing
,
not
from
hearing
the
Word
,
from
prayer
,
from
such
holy
Ordinances
,
but
even
from
scourges
and
stripes
.
But
in
many
other
duties
and
services
for
God
,
though
for
the
present
we
may
feel
no
joy
,
yet
there
are
subsequent
joyes
that
may
arise
long
after
.
For
as
sinne
may
not
sting
for
a
while
,
as
we
see
in
Joseph's
brethren
,
the
guilt
of
their
conscience
awakened
them
many
years
after
:
So
the
comfort
of
holy
duties
,
though
for
the
present
thou
mayest
not
apprehend
them
,
yet
sometimes
or
other
God
will
revive
them
.
Secondly
,
Although
God
giveth
not
only
grace
,
but
comfort
to
his
people
,
yet
we
are
not
to
serve
him
onely
for
comforts
sake
,
but
for
his
own
sake
,
and
that
while
he
denieth
us
the
brests
of
consolation
to
suck
on
,
yet
we
are
as
fervently
and
zealously
to
obey
him
,
as
ever
.
It
is
many
times
the
sad
complaint
of
Gods
children
,
that
they
want
comfort
,
and
thereupon
are
dejected
and
discouraged
;
they
care
not
for
praying
,
for
hearing
;
they
have
no
heart
for
the
Ordinances
,
and
all
because
they
find
their
hearts
like
a
barren
wildernesse
full
of
howling
beasts
.
Oh
,
when
they
have
comfort
,
then
they
can
runne
the
way
of
Gods
Commandments
,
then
they
have
fire
in
their
bosome
!
But
when
this
is
gone
,
they
become
like
a
stone
,
or
a
lump
of
earth
.
But
although
it
be
true
,
That
the
joy
of
the
Lord
is
our
strength
,
Nehem.
8.
10.
yet
for
all
that
it
is
too
low
and
mercenary
to
serve
him
onely
for
comfort
.
This
is
Amor
concupiscentiae
,
not
amicitiae
towards
God
.
The
grace
of
love
carrieth
us
to
God
so
,
that
we
choose
him
,
and
delight
in
him
above
all
things
;
that
though
he
should
not
give
us
Heaven
and
everlasting
glory
,
yet
we
were
to
love
him
,
because
he
is
the
supream
and
most
excellent
good
:
How
much
more
than
are
we
to
serve
God
,
to
be
diligent
in
his
work
,
though
we
find
not
those
experimental
suavities
upon
our
souls
for
the
present
?
Therefor
thou
art
to
deny
thy self
in
this
matter
of
joy
,
when
God
dispenseth
it
to
thee
,
walk
thankfully
,
humbly
,
and
fruitfully
under
it
:
And
when
in
darkness
,
in
desolateness
of
soul
,
yet
let
not
thy
soul
abate
in
love
and
service
to
God
.
The
Stoick
was
so
severe
,
that
he
thought
he
could
not
be
virtuous
,
who
did
any
virtuous
action
for
the
delight
and
sweetness
that
followeth
it
:
They
would
not
have
Virtus
propter
voluptatem
,
but
voluptas
propter
virtutem
.
How
much
more
should
our
Christianity
teach
us
to
preferre
Gods
will
,
and
his
honour
,
above
all
consolations
.
If
Job
said
,
Though
he
kill
me
,
yet
I
will
trust
in
him
;
then
do
thou
,
though
when
thou
askest
for
bread
,
he
give
thee
a
stone
,
when
thou
askest
for
fish
he
give
thee
a
serpent
.
yet
still
say
,
I
will
own
him
as
a
Father
,
honour
him
as
a
Father
.
Christ
when
he
was
in
those
agonies
,
and
destitute
of
all
comfort
,
yet
he
did
not
refuse
to
accomplish
the
will
of
God
.
Thirdly
,
As
God
giveth
comfort
to
believers
,
so
he
doth
it
proportionably
and
sutably
to
their
tryals
,
necessities
and
wants
.
Greater
tryals
need
greater
comforts
;
greater
temptations
need
greater
consolations
.
Thus
the
Apostle
at
the
next
verse
,
As
our
sufferings
abound
,
so
our
consolation
also
aboundeth
through
Christ
.
One
drop
of
honey
is
not
enough
to
sweeten
the
salt
waters
of
the
sea
;
neither
can
small
consolations
equal
great
afflictions
.
Hence
the
wisdome
and
goodness
of
God
is
most
remarkable
,
that
he
reserveth
his
comforts
for
such
times
and
seasons
,
when
the
soul
doth
most
want
them
.
Now
if
ever
,
the
Lord
must
comfort
;
else
they
shall
be
overwhelmed
,
as
in
the
time
of
our
first
conversion
to
God
,
when
our
sins
lie
with
all
their
weight
upon
our
backs
;
when
we
see
nothing
but
terrour
;
which
way
soever
we
look
;
we
are
in
strong
pangs
and
agonies
of
soul
.
The
Devil
also
taketh
his
opportunity
then
to
cast
in
all
his
fiery
darts
.
Thus
when
the
soul
of
a
man
is
filled
with
fear
,
doubts
,
seeing
no
way
but
hell
and
damnation
,
at
such
a
time
God
comes
in
with
his
best
wine
;
then
God
delights
to
speak
to
the
heart
of
such
,
Psal.
94.
19.
In
the
multitude
of
my
thoughts
within
me
,
thy
comforts
delight
my
soul
.
The
Hebrew
word
signifieth
perplexed
thoughts
,
like
boughs
on
a
tree
intangled
one
with
another
,
that
a
man
cannot
part
them
;
such
were
his
thoughts
,
so
intricate
,
so
enfolded
one
within
another
,
that
he
knew
not
what
to
resolve
on
,
what
to
determine
,
yet
the
comforts
of
God
did
refresh
his
soul
.
Thus
new
converts
have
many
times
more
comfort
then
ever
they
shall
have
all
their
life
time
,
they
needed
them
most
then
.
Again
,
When
the
people
of
God
have
any
great
props
and
supports
of
comfort
and
joy
taken
away
from
them
,
then
commonly
God
comes
in
with
more
than
ordinary
comfort
.
This
makes
him
to
be
styled
,
The
Father
of
the
fatherlesse
,
and
Judge
of
widows
;
such
who
need
help
and
comfort
most
.
When
David
was
in
danger
of
losing
his
life
and
Kingdom
,
and
that
by
his
unnatural
rebellious
sonne
Absolom
,
when
Shimei
reviled
him
,
when
he
fled
up
and
down
with
his
Army
,
with
ashes
on
his
head
,
weeping
and
wailing
,
as
he
went
up
the
hill
,
yet
even
at
that
time
,
Psal.
4.
6.
he
saith
,
God
had
put
more
gladnesse
into
his
heart
,
then
they
could
have
in
their
harvest
joy
.
So
the
Disciples
,
when
they
were
to
be
parted
from
Christ
,
he
was
not
to
be
corporally
present
with
them
;
upon
this
,
how
greatly
did
sorrow
fill
their
hearts
?
What
should
the
sheep
do
without
their
Shepherd
,
the
Chickens
without
their
Hen
?
Yet
saith
our
Saviour
,
I
will
not
leave
you
comfortlesse
,
John
16.
Christ
would
send
his
Spirit
a
Comforter
in
his
room
.
Thus
you
see
Gods
way
,
when
he
taketh
away
the
comfort
of
an
Husband
,
a
Father
,
a
Friend
,
he
will
be
in
stead
of
all
these
to
us
.
Those
conditions
which
we
thought
would
have
broken
our
hearts
,
he
made
even
joyfull
to
us
.
Lastly
,
When
God
calleth
his
people
to
any
high
degrees
of
self-denial
,
even
to
Martyrdome
it
felf
,
then
as
their
grief
and
fears
would
superabound
;
so
also
their
joyes
ond
comforts
will
be
above
them
.
The
Martyrs
never
felt
such
joy
and
delight
in
all
their
lives
time
,
as
they
did
in
a
dark
dungeon
,
and
in
the
flames
of
fire
.
Therefore
Gods
children
should
not
sinfully
torture
their
souls
with
thoughts
:
what
if
God
should
call
them
out
to
suffer
,
to
be
imprisoned
,
to
be
burnt
at
the
stake
?
Oh
they
should
deny
Christ
over
and
over
again
,
prove
wretched
Apostates
!
They
must
not
judge
thus
according
to
their
present
disposition
;
but
remember
that
God
will
proportion
strength
and
comfort
to
their
exercises
,
and
give
them
Giants
strength
,
if
he
lay
a
Giants
burden
on
them
.
Fourthly
,
God
doth
not
only
do
good
to
his
people
in
giving
them
joy
,
but
to
shew
how
ready
and
willing
he
is
,
the
Scripture
saith
,
That
it
is
a
joy
to
God
to
do
any
good
for
us
,
he
rejoyceth
to
bestow
his
mercy
upon
us
.
This
is
spoken
after
the
manner
of
men
,
to
denote
with
what
willingnesse
he
vouchsafeth
his
favours
to
us
.
See
what
a
wonderfull
expression
the
Prophet
useth
,
Zephan.
3.
17.
while
God
is
said
to
be
in
the
midst
of
his
people
,
saving
of
them
,
even
because
he
doth
thus
;
he
is
said
,
To
rejoyce
over
them
with
joy
,
to
rest
in
his
love
,
and
to
joy
over
them
with
singing
.
By
this
we
see
,
that
while
God
giveth
us
grace
,
and
other
mercies
,
whereof
joy
is
a
chief
one
,
he
himself
rejoyceth
therein
.
Even
as
Aristotle
observeth
of
a
liberal
man
,
That
he
takes
more
joy
in
giving
,
than
he
that
receiveth
the
benefit
,
can
do
in
receiving
of
it
.
God
then
giveth
thee
grace
and
joy
not
unwillingly
,
not
difficultly
,
but
he
himself
rejoyceth
in
making
thy
heart
joyfull
.
See
a
sweet
place
to
confirme
this
also
,
Isai.
61.
5.
At
the
Bridegroome
rejoyceth
over
the
Bride
,
so
shall
thy
God
rejoyce
over
thee
.
Fifthly
,
This
joy
,
God
giveth
believers
,
is
a
spiritual
joy
.
Worldly
joy
is
like
the
culinary
fire
which
goeth
out
,
if
it
have
not
daily
fuell
;
but
this
is
like
the
elementary
,
that
needeth
no
pabulum
,
but
continueth
of
it self
without
such
additaments
.
Though
friends
die
,
though
the
creatures
break
under
us
,
yet
this
joy
abideth
the
same
still
.
It
is
a
spiritual
joy
,
because
seated
in
the
spiritual
part
of
a
man
most
.
So
that
we
do
not
speak
here
so
much
of
a
sensible
bodily
joy
,
but
of
that
which
is
rational
and
seated
in
the
soul
.
It
is
true
,
when
the
soul
is
greatly
affected
by
way
of
sympathy
and
redundancy
,
it
doth
overflow
even
to
the
bodily
part
of
a
man
also
;
but
the
Subject
,
wherein
this
joy
is
immediately
and
properly
seated
,
is
in
the
soul
and
heart
of
a
man
.
Hence
it
is
that
the
heart
is
so
often
said
in
the
Scripture
,
To
rejoyce
in
the
Lord
,
which
is
the
mind
and
the
will
.
Therefore
as
a
godly
soul
may
truly
repent
,
when
yet
it
cannot
shed
bodily
tears
;
so
it
may
truly
rejoyce
,
when
it
hath
not
a
bodily
gladnesse
upon
it
.
So
that
as
the
Wiseman
saith
of
carnal
laughter
,
that
even
in
that
,
the
heart
may
be
sad
;
So
also
,
though
in
bodily
sadnesse
,
yet
the
conscience
of
a
man
may
have
great
tranquillity
and
joy
.
It
is
also
a
spiritual
joy
,
because
the
motives
of
it
are
chiefly
from
spiritual
objects
;
It
's
joy
in
the
Lord
,
and
joy
in
the
holy
Ghost
.
Luke
10.
10.
Our
Saviour
commanded
his
Disciples
,
Not
to
rejoyce
in
that
they
could
work
miracles
,
and
cast
out
Devils
,
but
because
their
name
was
written
in
Heaven
.
It
's
spiritual
also
in
its
operations
.
For
whereas
worldly
joy
enters
into
men
,
as
the
Devils
did
into
the
Swine
,
hurling
them
headlong
into
Hell
.
This
makes
the
heart
more
active
,
more
fruitfull
;
It
's
like
the
Spirit
to
Ezekiel's
wings
,
like
the
wind
that
made
the
dry
bones
gather
together
and
live
.
It
's
like
Elisha's
fiery
chariot
,
mounting
him
up
into
Heaven
;
whereas
grief
and
sorrow
are
like
the
wormes
that
eat
into
the
wood
,
and
devour
the
strength
of
it
.
Lastly
,
This
joy
is
given
by
God
to
believers
,
though
formerly
great
and
grievous
sinners
.
For
we
might
think
,
such
as
have
been
the
chiefest
of
many
thousands
in
sinning
and
blaspheming
against
God
,
though
God
should
have
pity
and
mercy
upon
them
,
yet
he
should
never
give
them
any
comfort
in
this
life
.
You
would
think
their
former
lusts
,
pride
,
uncleannesse
,
and
excesse
of
riot
,
should
be
like
a
mill-stone
alwayes
about
their
neck
;
They
should
go
mourning
to
the
grave
,
never
able
to
remove
their
sinnes
out
of
their
sight
;
but
thinking
they
pursue
them
as
close
every
moment
,
as
Asahel
did
Joab
to
damn
us
:
Yet
even
to
such
,
after
God
becomes
reconciled
with
them
,
God
it
may
be
giveth
more
comfort
,
than
to
others
.
Great
sinnes
when
repented
of
,
cannot
barre
off
great
consolations
;
and
indeed
,
such
need
strong
consolations
,
for
their
great
conflicts
and
agonies
.
If
Christ
put
not
both
armes
under
them
,
they
hardly
keep
from
fainting
away
.
Mary
Magdalen
and
Peter
were
in
a
special
manner
owned
and
comforted
by
Christ
,
though
they
had
deeply
wounded
their
souls
with
sinne
.
We
see
Paul
,
though
so
notorious
a
wretch
against
Christ
,
yet
when
converted
,
God
doth
not
upbraid
him
with
former
rebellions
;
but
in
the
number
of
those
who
have
peace
and
joy
,
he
reckons
himself
;
and
the
truth
is
,
such
are
most
humble
,
tender
and
melting
under
comforts
.
What
(
Lord
)
such
a
beast
,
such
a
Devil
as
I
have
comfort
?
What
(
Lord
)
I
that
might
have
been
a
Cain
,
a
Judas
,
crying
out
,
My
sins
are
greater
than
I
can
bear
?
That
like
Dives
might
have
begged
for
one
drop
of
water
to
cool
my
scorching
heat
,
but
have
been
denied
?
Shall
such
an
one
have
comfort
and
consolation
?
SERM.
XXXVIII
.
How
God
will
comfort
his
People
in
all
both
their
spiritual
and
temporal
Afflictions
,
which
all
the
Art
of
Philosophy
can
never
do
.
2
COR.
1.
4.
Who
comforteth
us
in
all
our
tribulation
.
THe
second
particular
in
this
Text
hath
been
dispatched
,
viz.
the
Subject
whom
God
comforteth
[
Us
]
Apostles
and
believers
,
in
the
general
;
such
onely
have
a
right
and
interest
comforts
.
Why
such
onely
have
a
right
,
will
be
treated
on
more
opportunely
in
the
procedure
of
the
verse
.
We
therefore
go
forward
to
the
third
part
of
the
Text
,
as
it
stands
divided
,
and
that
is
the
Object
matter
wherein
this
comfort
is
communicated
to
us
,
and
that
is
for
the
nature
of
it
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Tribulation
;
and
for
the
extension
of
it
,
all
tribulation
.
Tribulation
]
The
Greek
word
signifieth
,
Such
an
affliction
as
doth
even
oppresse
and
squeeze
a
man
,
as
it
were
:
Hence
it
is
translated
sometimes
persecution
,
Act.
11.
19.
The
Churches
afflictions
are
called
persecutions
,
to
shew
the
voluntary
,
malicious
endeavours
of
her
enemies
,
who
run
up
and
down
to
seize
on
such
as
belong
to
Christ
;
which
implieth
also
,
that
the
godly
did
not
rashly
and
sinfully
put
themselves
into
their
enemies
hands
;
but
that
according
to
Christs
command
they
did
flee
,
when
their
adversaries
sought
for
them
.
And
this
may
be
done
in
faith
,
not
in
sinfull
fear
,
as
appeareth
,
Heb.
11.
where
some
are
said
to
hide
themselves
in
caves
and
holes
,
yet
by
faith
.
But
the
word
is
commonly
rendred
tribulation
,
having
sometimes
the
epithete
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
added
to
it
,
as
Mat.
24.
21.
And
the
Latine
word
tribulation
answers
the
Greek
well
,
which
(
say
some
)
comes
from
the
flail
of
the
thresher
,
that
bruiseth
the
corn
:
Or
(
as
others
)
from
thistles
that
are
sharp
and
vexing
.
Well
,
the
word
signifieth
such
a
tribulation
,
as
is
bruising
,
pricking
,
sadly
molesting
:
Yet
as
out
of
the
same
root
cometh
the
sweet
Rose
,
as
well
as
the
sharp
prickles
,
so
from
the
same
condition
shall
arise
joy
as
well
as
grief
.
Observe
,
That
there
is
no
tribulation
,
or
affliction
Gods
people
can
fall
into
,
but
God
will
comfort
them
therein
.
The
Text
saith
,
all
tribulation
,
let
it
be
what
it
will
be
.
Do
not
say
,
Every
tribulation
but
mine
;
Take
heed
of
thinking
thy
dungeon
is
so
dark
,
that
no
ray
or
beam
of
this
Sunne
can
come
unto
thee
.
For
as
Paul
argueth
in
another
case
,
Heb.
2.
8.
In
that
all
things
are
put
under
subjection
to
Christ
,
it
is
manifest
he
left
nothing
that
is
not
put
under
him
.
So
in
that
God
comforteth
in
all
tribulation
,
it
is
manifest
,
that
there
is
no
tribulation
exempted
,
or
left
out
.
Take
heed
of
that
prophane
Question
,
Is
God
the
God
of
the
hils
,
as
well
as
of
the
valleys
?
Think
not
that
God
is
limited
,
so
as
if
there
were
some
kind
of
water
that
he
cannot
turn
into
wine
;
some
stones
that
he
cannot
convert
into
bread
.
But
let
us
explain
this
.
And
First
,
God
doth
comfort
his
people
in
all
tribulations
,
for
the
several
kinds
of
spiritual
ones
;
and
the
external
,
or
temporal
ones
,
In
both
these
God
will
not
leave
his
people
comfortless
.
Their
spiritual
troubles
,
they
may
empty
themselves
into
several
chanels
.
As
1.
There
is
a
soul-trouble
arising
in
the
heart
,
because
of
Gods
displeasure
for
That
the
arrows
of
the
Almighty
did
stick
in
him
.
What
comfort
or
joy
could
Job
find
in
any
thing
in
the
world
,
while
God
was
thus
frowning
on
him
?
So
that
the
soul
in
this
case
is
most
remote
from
comfort
.
Bring
him
riches
,
honours
,
you
do
but
as
they
that
gave
vinegar
and
gall
to
Christ
for
to
drink
,
you
increase
sorrow
more
:
yet
at
last
we
find
both
David
and
Job
were
comforted
;
God
could
and
did
of
that
chaos
and
dark
confusion
they
felt
within
them
,
work
much
light
and
joy
.
And
certainly
,
if
there
be
any
of
Gods
children
that
live
and
die
without
comfort
,
having
no
evidence
or
assurance
of
Gods
favour
;
this
is
not
because
God
cannot
comfort
,
or
because
God
is
not
gracious
and
pitifull
to
such
,
but
because
God
seeth
it
best
not
to
give
comfort
to
such
.
Seeing
therefore
it
's
God
that
breaketh
the
heart
,
it
's
he
that
makes
the
soul
tremble
,
it
is
he
that
convinceth
of
sin
,
and
humbleth
the
soul
under
it
:
So
it
is
the
same
God
only
that
can
command
comforts
;
when
he
speaketh
the
word
,
all
sorrow
and
tormenting
fears
shall
flie
away
,
as
dark
mists
before
the
glorious
light
of
the
Sun
.
Oh
then
,
let
such
dejected
and
overwhelmed
souls
remember
the
Omnipotency
of
God
in
comforting
,
as
well
as
in
other
things
!
Say
,
O
Lord
,
my
heart
would
break
and
break
again
,
if
I
had
nothing
but
men
or
Angels
to
comfort
;
but
I
have
to
do
with
thee
who
art
the
Father
of
spirits
,
and
so
canst
put
into
the
soul
gladnesse
of
heart
,
as
well
as
grace
.
A
second
spiritual
trouble
is
,
The
want
of
that
sanctifying
and
mortifying
power
they
desire
against
their
lusts
.
They
find
the
reliques
of
corruption
too
prevalent
;
their
hearts
are
not
in
their
own
power
;
They
complain
and
say
,
I
command
my
hands
,
and
they
move
as
I
would
have
them
;
I
stirre
my
feet
,
and
they
obey
presently
;
but
when
I
charge
my
soul
to
be
heavenly
,
believing
,
to
be
chearfull
,
patient
,
it
doth
not
at
all
yeeld
to
me
.
Paul
,
Rom.
7.
did
in
a
most
pathetical
manner
complain
of
this
conflict
and
agony
with
him
,
The
evil
he
would
not
do
,
that
he
did
.
As
these
impetuous
lusts
are
a
burden
,
so
the
deadness
,
barrenness
and
hardness
of
his
heart
:
Oh
often
doth
he
cry
out
of
his
soul
,
as
like
the
mountains
of
Gilboa
,
on
whom
no
dew
doth
fall
,
like
a
parched
and
dried
wilderness
,
and
he
knoweth
not
how
to
come
out
of
it
,
yet
even
in
these
sad
,
perplexed
thoughts
God
comes
in
with
comfort
,
when
his
heart
affords
none
,
when
all
within
riseth
up
against
him
;
yet
as
it
was
with
Paul
,
his
complaints
shall
be
turned
into
praises
,
I
thank
God
in
Jesus
Christ
.
A
third
Soul-tribulation
may
be
from
Satans
temptations
:
He
is
called
the
tempter
,
he
is
said
to
have
his
fiery
darts
,
he
hath
his
buffetings
.
We
see
how
fiercely
he
assaulted
Christ
himself
;
and
as
for
the
incestuous
person
by
Satans
devices
,
he
was
almost
swallowed
up
with
sorrow
.
And
indeed
,
what
horrid
suggestions
of
blasphemy
,
self-murder
,
and
whatsoever
is
most
terrible
and
amazing
,
will
not
he
assault
the
godly
soul
with
,
if
God
bind
him
not
up
.
Well
doth
the
Scripture
compare
him
to
a
a
roaring
Lion
;
what
can
a
poor
Lamb
do
,
if
he
fall
upon
it
?
And
truly
no
more
could
the
poor
humbled
sinner
stand
before
all
the
temptations
and
oppositions
of
Satan
,
if
Gods
grace
did
not
interpose
;
yet
even
in
this
hellish
darkness
,
when
the
soul
is
apt
to
judge
its
condition
,
like
those
that
are
damned
in
hell
;
when
he
is
ready
to
conclude
,
God
hath
forsaken
him
for
ever
,
that
the
express
signs
and
characters
of
a
cast-away
are
upon
him
,
as
he
thinketh
,
yet
of
this
Whales-belly
,
from
the
mouth
of
hell
,
God
doth
raise
him
,
and
give
him
comfort
;
yea
many
times
those
have
the
greatest
comforts
,
that
have
the
greatest
exercises
of
this
kind
;
and
therefore
the
Lord
did
leave
them
in
this
black
night
,
that
the
day
might
be
the
sweeter
and
more
welcome
.
Lastly
,
The
Souls-trouble
may
arise
from
the
breaches
it
hath
made
by
Apostasie
,
and
falling
into
great
sins
after
it
hath
known
God
.
And
these
commonly
do
give
a
mortal
blow
to
all
our
former
comfort
.
You
see
it
in
David
,
Psal.
51.
when
he
complaineth
of
his
broken
bones
,
praying
to
have
joy
restored
to
him
.
Some
have
thought
that
David
never
had
such
comfort
again
as
formerly
.
Certainly
the
godly
in
such
fals
sinne
hainously
,
because
of
the
experience
they
have
of
Gods
favour
,
and
the
bitterness
of
sinne
,
therefore
for
them
to
revolt
from
God
is
an
high
aggravation
:
As
if
the
Prodigal
son
,
after
he
had
been
entertained
in
his
Fathers
house
,
and
feasted
with
the
fatted
calf
,
should
have
gone
to
his
husks
again
,
how
intollerable
would
that
have
been
?
Well
,
but
for
all
this
,
this
sad
condition
of
a
gradual
Apostate
,
and
revolter
,
is
not
without
ground
of
comfort
,
when
truly
humbled
and
debased
before
God
.
Doth
not
God
speak
graciously
,
Jer.
3.
22.
Return
ye
backsliding
children
,
and
I
will
heal
your
backslidings
?
And
see
how
this
mercifull
offer
is
imbraced
,
Behold
we
come
unto
thee
,
for
thou
art
the
Lord
our
God
.
She
pleadeth
her
interest
and
right
to
God
howsoever
.
Thus
also
God
promiseth
,
Hos.
14.
4.
I
le
heal
their
backsliding
.
So
that
although
when
the
conscience
hath
been
the
second
time
bruised
;
when
thou
hast
been
twice
as
it
were
in
the
new
birth
,
thou
must
look
for
greater
pains
and
agonies
,
yet
God
can
,
and
doth
comfort
such
also
.
Peter
speaks
of
joy
unspeakable
,
and
full
of
glory
,
which
the
people
of
God
have
,
though
he
had
greatly
revolted
from
Christ
his
master
.
So
that
manna
may
be
had
in
this
wilderness
also
.
The
second
kind
of
troubles
are
outward
,
and
these
are
also
innumerable
,
Act.
14.
22.
We
must
through
much
tribulation
enter
into
the
kingdom
of
Heaven
.
We
men
of
sorrows
:
for
we
are
to
suffer
with
him
,
if
we
will
reign
with
him
.
Now
two
sorts
of
troubles
there
are
in
which
God
will
give
comfort
,
and
in
them
all
troubles
are
comprehended
.
1.
There
are
troubles
,
such
as
we
bring
upon
our selves
by
our
own
folly
and
sins
.
We
have
provoked
God
to
be
angry
,
and
to
take
away
many
outward
mercies
from
us
.
Now
because
our
sins
,
and
our
iniquities
have
done
all
this
,
therefore
it
is
that
we
may
justly
expect
that
God
will
deny
all
comfort
.
We
might
think
it
is
true
,
when
we
suffer
for
Gods
sake
,
when
we
are
persecuted
for
righteousness
sake
,
then
Christ
will
take
us
into
his
wine-sellar
,
and
bid
us
,
Drink
abundantly
.
But
it
is
my
vile
heart
,
my
proud
heart
,
my
loose
and
negligent
walking
that
hath
brought
all
this
evil
upon
me
,
and
what
comfort
then
can
I
expect
from
God
?
But
even
in
this
condition
,
such
is
the
grace
and
mercy
of
God
,
that
although
our
sins
have
brought
evil
upon
us
,
yet
if
humbled
under
them
,
and
bewailing
of
them
,
we
shall
find
God
for
to
comfort
us
.
When
David
,
Psal.
4.
had
that
overflowing
joy
which
he
saith
,
God
put
into
his
heart
,
more
than
all
harvest
joy
,
yet
he
was
at
that
time
in
very
sad
exigencies
,
pursued
by
his
son
,
and
driven
out
of
Jerusalem
,
and
this
God
threatned
as
the
fruit
of
his
sinne
;
but
behold
all
this
,
God
giveth
him
comfort
:
And
the
truth
is
,
when
humbled
for
our
sinnes
,
then
the
nature
of
these
afflictions
are
altered
,
they
become
paternal
and
medicinal
chastisements
,
they
are
arguments
of
Gods
love
to
us
;
we
may
rejoyce
in
them
as
testimonies
thereof
;
for
so
Heb.
12.
and
Rev.
3.
it
is
said
,
Whom
God
loveth
he
chasteneth
.
God
makes
as
the
Physician
an
excellent
antidote
of
that
which
is
poison
,
and
so
the
fruit
of
thy
sins
becometh
great
matter
of
thankfulness
,
as
David
acknowledged
,
when
he
said
,
Out
of
very
thankefulness
thou
hast
afflicted
me
.
And
as
for
the
second
kind
of
afflictions
,
which
are
only
for
the
exercise
of
graces
,
when
we
are
persecuted
not
for
the
evil
in
us
,
but
the
good
appearing
,
as
the
case
of
the
Martyrs
was
;
then
God
giveth
us
comfort
with
full
measure
,
pressed
down
,
and
yet
flowing
over
;
witness
the
Apostles
,
who
went
away
rejoycing
,
because
they
were
accounted
worthy
to
suffer
all
things
for
Christs
sake
.
The
Martyrs
also
had
more
joy
in
their
troubles
then
ever
they
had
in
their
prosperity
,
and
it
is
of
those
tribulations
the
Scripture
speaketh
of
.
Indeed
some
Philosophers
have
essayed
upon
such
a
comfort
,
as
Epicurus
said
,
If
a
wise
man
were
burnt
in
Phalaris
his
Bull
,
he
would
say
,
Dulce
est
,
&
ad
me
nihil
pertinet
,
This
is
a
sweet
thing
,
and
doth
not
at
all
hurt
me
.
But
these
were
Book
sayings
.
No
Philosophers
ever
endured
misery
for
their
Sects
,
as
Christians
have
done
for
the
truth
of
Christ
.
But
you
may
say
,
What
is
that
by
which
God
comforts
his
people
in
all
their
tribulations
?
Hath
the
Scripture
any
higher
grounds
than
Philosophy
?
Philosophy
is
called
animi
medicina
;
and
as
there
were
several
Sects
of
them
,
so
they
had
different
principles
to
comfort
;
for
there
was
no
theam
treated
on
more
by
them
than
this
;
only
some
principles
were
contrary
to
others
;
for
some
perswaded
this
as
a
special
help
to
premeditate
on
evils
before
they
came
.
Others
they
refused
this
,
as
making
a
man
miserable
before
he
was
so
.
Others
supported
themselves
with
the
thoughts
of
necessity
,
and
that
it
could
not
be
otherwise
.
But
of
all
these
we
may
say
,
as
Job
to
his
friends
,
Ye
are
miserable
comforters
,
and
are
of
no
more
advantage
then
the
rending
of
garments
,
or
pulling
off
the
hair
in
grief
,
which
Bion
derided
in
one
,
as
if
a
bald
head
would
take
away
grief
.
We
therefore
conclude
,
That
no
Philosophers
had
the
true
art
or
grounds
of
comfort
,
and
that
1.
Because
they
were
wholly
ignorant
of
Jesus
Christ
,
in
whom
alone
is
all
the
cause
of
comfort
.
Therefore
he
is
called
our
Peace
,
and
he
is
said
to
be
the
Prince
of
peace
.
Foelicissimum
est
cui
non
est
opus
foelicitate
,
and
such
an
one
is
the
man
in
Christ
,
for
he
will
never
thirst
more
than
hath
drunk
of
that
fountain
.
No
sinne
,
no
guilt
,
no
curse
can
be
removed
,
but
by
the
bloud
of
Christ
.
Insomuch
that
all
their
Philosophical
precepts
about
comfort
were
as
the
influence
of
the
Moon
,
which
doth
rather
rotten
than
ripen
in
respect
of
the
Sunnes
influence
.
2.
They
were
without
the
Spirit
of
Christ
the
efficient
cause
of
comfort
.
Christ
is
the
subject
matter
in
whom
alone
we
can
have
comfort
;
and
the
Spirit
of
God
is
the
efficient
cause
that
doth
alone
give
a
comfortable
and
glad
heart
.
3.
They
were
altogether
unbelieving
of
a
Resurrection
to
leternal
glory
,
which
is
an
admirable
ground
of
all
true
joy
.
This
the
Apostle
presseth
against
immoderate
sorrow
about
those
that
are
dead
,
Not
to
grieve
as
those
that
are
without
hope
.
Lastly
,
They
were
wholly
unacquainted
with
the
life
of
faith
,
that
is
only
instrumental
to
receive
joy
.
Use
of
Exhortation
,
in
all
thy
tribulations
to
look
up
to
God
in
Christ
for
comfort
.
Thou
runnest
to
this
creature
to
comfort
,
and
thou
thinkest
this
and
that
condition
would
comfort
thee
;
but
how
can
the
chanel
have
any
thing
in
it
,
if
the
fountain
doth
not
give
it
?
Say
not
,
it
's
thy
affliction
,
so
greatly
to
be
aggravated
,
that
makes
thee
disconsolate
:
No
,
it
is
for
want
of
Gods
presence
in
it
.
SERM.
XXXIX
.
What
are
these
Apples
which
Christ
refresheth
his
Spouse
with
?
Or
what
are
those
Scripture-grounds
of
comfort
,
which
support
the
hearts
of
Gods
children
under
all
their
afflictions
?
2
COR.
1.
4.
Who
comforteth
us
in
all
our
tribulation
.
THere
is
no
tribulation
either
for
the
kind
or
degree
of
it
,
but
God
can
and
doth
comfort
his
people
therein
.
It
is
therefore
requisite
to
know
what
are
those
cordial
comforts
,
what
is
that
balm
and
oyl
by
which
he
healeth
the
wounds
of
his
afflicted
ones
.
For
seeing
Gods
comforts
do
farre
exceed
all
Philosophical
remedies
,
as
much
as
the
Sunne
doth
a
Gloworm
:
And
Paul's
admirable
temperament
,
I
know
how
to
abound
,
and
how
to
want
,
doth
infinitely
transcend
that
so
much
celebrated
carriage
of
Socrates
,
who
was
noted
to
be
alwayes
Eodem
vultu
,
let
whatsoever
befall
him
.
It
is
very
usefull
to
know
,
Apples
of
comfort
,
as
the
Church
calleth
for
,
Cant.
2.
5.
And
the
rather
this
is
to
be
done
,
because
many
of
Gods
children
are
deficient
in
a
three-fold
respect
about
Gods
consolations
.
For
either
1.
They
are
in
a
great
manner
ignorant
of
what
foundations
and
sure
grounds
they
have
of
comfort
.
They
do
not
know
what
fountains
of
living
water
they
may
abundantly
bathe
themselves
in
.
They
are
as
Elisha's
servant
,
who
though
there
was
a
great
host
of
Angels
to
help
him
,
yet
he
did
not
see
them
.
So
that
the
Spirit
of
God
doth
not
only
illuminate
us
in
the
matter
of
duty
,
but
also
in
matter
of
comfort
;
hence
he
is
called
,
The
Comforter
.
Or
2.
Though
they
know
many
arguments
of
comfort
,
yet
their
memory
faileth
them
,
that
in
the
very
hour
of
their
temptations
,
in
the
midst
of
their
furious
assaults
,
they
forget
what
comfortable
supports
they
might
make
use
of
.
So
that
it
is
good
to
preach
of
these
principles
of
consolation
,
that
thereby
we
may
be
remembrancers
to
you
,
and
put
you
in
mind
of
that
joy
,
which
in
the
midst
of
your
afflictions
,
your
corruptions
,
and
the
Devils
temptations
are
so
apt
to
strike
out
.
As
the
Disciples
were
sometimes
blamed
for
their
forgetfulness
,
they
did
not
remember
the
miracle
of
loaves
.
Thus
also
the
children
of
God
,
may
often
rebuke
themselves
,
and
with
David
say
,
Why
wast
thou
cast
down
,
O
my
soul
?
And
why
wast
thou
so
troubled
within
thee
?
Hadst
thou
thought
on
such
a
promise
,
such
a
place
of
Scripture
?
Hadst
thou
remembred
such
a
precious
and
sweet
truth
,
the
temptation
had
not
prevailed
so
much
upon
thee
.
Come
we
then
to
lead
you
up
into
the
Mount
of
transfiguration
,
let
us
see
even
in
this
life
,
as
farre
as
our
narrow
hearts
can
comprehend
,
What
are
the
good
things
God
hath
prepared
for
those
that
love
him
?
And
First
,
Take
this
for
a
foundation
,
That
God
comforts
only
through
and
by
the
Scriptures
.
He
must
enter
into
this
pool
,
that
will
feel
these
consolations
descending
upon
him
,
he
must
buy
this
field
of
the
Scriptures
,
that
will
have
this
pearl
hidden
there
.
The
Spirit
of
God
is
that
indeed
which
doth
efficiently
reach
to
the
soul
,
and
make
it
to
receive
comfort
;
but
the
means
by
which
,
or
the
harp
(
as
it
were
)
whereby
the
evil
spirit
of
sorrow
and
dejection
is
removed
,
is
by
the
word
of
God
:
So
that
as
the
Spirit
of
God
doth
powerfully
change
and
alter
the
heart
yet
the
word
is
organically
and
instrumentally
used
for
that
end
.
So
though
the
Spirit
of
God
be
the
Comforter
,
yet
it
is
through
the
Word
.
Hence
the
Apostle
Rom.
15.
4.
That
we
through
comfort
of
the
Scriptures
might
have
hope
.
And
David
doth
not
only
admire
the
word
of
God
,
because
it
fore-warneth
of
sinne
,
quickeneth
up
to
duty
,
but
also
because
it
was
a
reviving
,
comforting
Word
,
whereby
he
was
kept
from
fainting
,
and
being
utterly
overwhelmed
in
his
troubles
.
And
this
is
the
more
to
be
considered
by
the
godly
,
that
so
they
may
not
be
deluded
by
false
joyes
.
When
the
Devil
is
said
to
transform
himself
into
an
Angel
of
light
,
2
Cor.
11.
14.
that
is
,
into
light
of
comfort
,
as
well
as
of
truth
,
There
are
false
joyes
,
there
are
comforts
from
the
Devil
,
as
well
as
doctrines
of
the
Devil
.
The
Papist
hath
his
comforts
.
The
Socinian
,
the
Antinomian
,
all
these
have
a
spirit
of
delusion
in
their
joyes
,
as
well
as
in
their
opinion
.
The
Spirit
of
God
doth
first
lead
into
truth
,
before
it
vouchsafeth
comfort
.
But
we
detain
you
too
long
.
The
first
ground
therefore
of
Scripture
,
that
may
be
had
out
of
the
treasury
viz.
That
all
the
tribulations
we
fall
into
,
they
are
precisely
determined
by
God
as
a
Father
out
of
much
love
,
both
in
regard
of
the
beginning
of
them
,
the
degree
of
them
,
as
also
the
continuance
of
them
.
And
if
this
truth
be
well
rumiated
and
digested
,
here
is
matter
of
comfort
enough
;
here
is
more
oyl
then
we
have
vessels
to
receive
.
This
the
Scripture
doth
frequently
insinuate
,
Matth.
5.
Your
heavenly
Father
knoweth
what
you
have
need
of
.
But
especially
Heb.
12.
9
,
10.
the
Apostle
declareth
at
large
,
That
because
we
are
sons
,
because
God
loveth
us
,
and
is
a
Father
,
therefore
he
doth
chasten
us
;
and
so
if
we
give
reverence
to
earthly
parents
,
because
they
correct
us
,
as
the
Apostle
implieth
,
How
much
more
ought
we
to
bless
God
for
his
fatherly
love
to
us
in
correcting
of
us
?
Out
of
very
faithfulness
,
saith
David
,
thou
hast
afflicted
me
,
for
before
that
came
,
he
went
astray
.
So
then
,
he
who
is
taught
by
Scripture
,
he
seeth
as
much
of
love
,
as
much
of
a
Father
in
these
tribulations
,
as
in
any
outward
mercies
.
Whereas
therefore
they
said
,
If
thou
art
the
Sonne
of
God
come
down
from
the
crosse
:
the
godly
man
saith
on
the
contrary
,
because
he
is
the
Son
of
God
,
he
will
ascend
up
to
the
Cross
,
when
his
Father
commands
him
:
hence
afflictions
are
spoken
of
by
way
of
gift
,
To
you
it
is
given
to
suffer
;
and
they
are
called
,
The
precious
trial
of
our
faith
.
Say
then
as
Christ
,
Shall
I
not
drink
of
the
Cup
which
my
Father
hath
given
me
?
And
because
he
is
a
Father
,
and
he
makes
his
afflictions
medicinal
,
therefore
they
are
stinted
and
measured
by
him
,
both
for
the
time
,
when
they
shall
begin
,
thy
tribulations
fall
not
out
when
the
Devil
and
thy
enemies
would
bring
them
upon
thee
;
but
when
Gods
time
is
come
,
as
you
see
they
could
never
touch
Christ
,
till
he
said
,
His
time
was
come
.
So
that
as
God
is
said
to
determine
the
bounds
of
mens
habitations
,
so
he
hath
also
of
the
afflictions
of
his
children
;
they
come
not
sooner
or
later
than
thy
Father
in
wisdome
had
appointed
.
Now
as
winter
and
cold
is
necessary
in
its
season
,
as
well
as
Summer
in
its
season
,
and
the
night
hath
its
use
as
well
as
the
day
:
Thus
a
time
of
tribulation
is
as
necessary
,
as
a
time
of
rest
and
quietness
.
There
is
a
great
deal
of
mercy
to
thee
in
the
very
time
of
thy
trouble
;
unless
the
grain
of
Corn
fall
in
the
earth
and
die
,
it
cannot
be
fruitfull
;
this
Christ
applied
to
himself
,
and
is
also
true
of
every
Christian
.
As
the
time
is
thus
prefixed
,
so
the
kind
of
it
,
with
the
measure
and
degree
of
it
.
Revel.
2.
10.
The
Devil
shall
cast
some
of
you
into
prison
.
The
Apostle
also
Heb.
11.
speaketh
of
the
several
sorts
of
tribulations
the
Saints
were
exercised
with
;
and
if
Gods
providence
reacheth
to
the
Sparrows
fall
on
the
ground
,
yea
to
the
hair
falling
from
the
head
,
how
much
more
to
the
head
it self
,
to
man
himself
?
Is
not
this
then
a
true
solid
ground
of
comfort
,
to
think
that
thy
heavenly
Father
knowing
thy
temptations
,
and
what
will
do
thee
most
good
,
hath
appointed
thee
to
drink
of
this
cup
of
an
affliction
,
rather
than
another
?
Know
,
that
that
very
tryal
upon
thee
,
how
contrary
soever
to
thy
flesh
and
bloud
,
yet
is
the
best
and
most
profitable
affliction
of
any
in
the
world
to
thee
:
other
afflictions
would
be
like
contrary
physick
to
a
disease
,
do
more
hurt
than
good
.
Lastly
,
This
heaveuly
Father
hath
not
only
appointed
the
time
,
the
kind
,
the
degree
of
thy
tribulation
,
but
also
the
time
of
deliverance
from
it
.
And
this
is
also
a
great
comfort
to
know
,
that
the
tribulation
shall
not
stay
an
hour
longer
,
then
while
it
may
do
good
to
thee
;
he
will
not
take
one
drop
of
blood
more
from
thee
then
is
necessary
to
prevent
thy
disease
,
or
abate
it
.
So
Rev.
2.
10.
Some
should
be
cast
into
prison
for
ten
dayes
.
You
see
here
God
had
determined
the
time
.
Even
as
the
Artificer
knoweth
how
long
the
gold
must
be
in
the
fire
,
to
take
away
the
drosse
,
and
will
not
suffer
it
to
abide
any
longer
.
This
the
Psalmist
made
use
of
in
his
Prayer
for
the
Church
,
The
time
to
favour
her
,
yea
the
set
time
is
come
.
That
he
should
come
out
of
that
affliction
,
like
gold
out
of
the
fire
,
Chap.
23.
10.
How
wonderfully
was
Habakkuk
comforted
in
his
exercises
?
for
being
informed
,
Chap.
2.
3.
That
the
vision
was
for
an
appointed
time
,
that
God
though
he
did
tarry
would
surely
come
,
see
how
he
breaketh
forth
,
Chap.
3.
17
,
18.
Although
the
fig-tree
doth
not
blossom
,
&c.
yet
I
will
rejoyce
in
God
,
I
will
joy
in
the
God
of
my
salvation
.
Well
may
God
be
called
the
God
of
consolation
,
who
can
make
Habakkuk
so
greatly
rejoyce
,
when
all
earthly
props
are
taken
away
.
A
second
Scripture-cordial
,
by
which
God
comforts
his
people
in
all
tribulations
,
is
from
Christ
,
with
all
the
fulness
that
is
in
him
.
Certainly
Christ
received
by
faith
,
and
improved
Evangelically
,
is
able
to
make
us
gather
grapes
of
thorns
,
and
figs
of
thistles
:
He
that
hath
this
Sunne
cannot
be
in
the
dark
night
:
What
makes
Paul
,
Rom.
8.
so
triumph
and
boast
in
all
manner
of
tribulations
,
challenging
(
as
it
were
)
every
one
of
them
to
do
their
worse
?
Is
not
the
foundation
of
all
this
,
Christ
dead
,
and
Christ
risen
again
?
And
if
he
hath
given
us
Christ
,
how
shall
he
not
with
him
give
us
all
things
?
Thus
the
presence
of
Christ
,
the
spiritual
influence
of
Christ
into
the
soul
,
taketh
away
the
bitternesse
of
all
troubles
.
Thus
it
was
with
the
Martyrs
:
Thus
it
is
with
Gods
children
,
while
by
faith
they
lay
hold
on
Christ
.
As
the
light
of
the
Sunne
puts
out
the
light
of
the
fire
:
Thus
the
presence
of
Christ
,
putteth
out
all
other
comforts
,
yea
and
all
troubles
also
.
Hence
Isa.
9.
Christ
is
promised
to
the
godly
by
way
of
comfort
to
them
,
when
the
outward
condition
of
the
Nation
was
like
to
be
very
miserable
.
Micah
also
Chap.
5.
5.
promiseth
,
that
Christ
should
be
the
peace
,
when
the
Assyrian
should
come
into
the
Land
.
But
what
Peace
was
Christ
,
he
did
not
bring
temporal
peace
,
neither
was
he
to
have
a
temporal
Kingdom
?
But
to
the
godly
,
who
looked
for
a
spiritual
Messiah
,
this
was
the
comfort
of
comforts
,
to
have
a
Christ
as
a
spiritual
Saviour
.
If
then
thy
tribulations
be
heavy
,
and
irksome
;
Oh
desire
more
knowledge
and
enjoyment
of
Christ
,
for
he
will
be
in
stead
of
all
things
to
thee
;
he
is
Wisdome
,
he
is
Righteousnesse
,
he
is
wealth
,
he
is
honours
,
he
is
husband
,
friend
:
So
that
he
who
hath
fellowship
and
communion
with
Christ
,
finds
him
to
be
,
as
those
three
Worthies
cast
into
the
fiery
fornace
,
having
the
company
of
one
,
who
is
said
to
be
in
form
like
the
Sonne
of
God
;
a
defence
against
the
rage
of
the
fire
,
so
that
the
very
garments
did
not
so
much
as
smell
of
any
burning
.
Thus
the
presence
of
Christ
hach
so
wonderfully
ravished
and
refreshed
the
heart
of
an
afficted
afflicted
Saint
,
that
he
hath
almost
forgot
his
affliction
,
and
discovereth
not
the
least
soil
from
it
.
3.
Another
Scripture
discovery
for
comfort
,
is
to
presse
and
command
the
life
of
faith
upon
Gods
promise
.
So
that
whatsoever
the
principles
of
the
world
and
sense
do
suggest
,
yet
faith
rectifieth
all
:
That
finds
honey
to
come
out
of
a
dead
Lion
;
that
can
suck
honey
from
a
bitter
herb
,
when
fleshly
wisdom
,
and
humane
reason
can
go
no
further
,
yet
even
then
faith
can
gather
sure
and
firm
arguments
of
comfort
.
David
in
that
great
distresse
at
Ziklag
,
yet
is
said
to
encourage
himself
in
his
God
.
Paul
maketh
this
the
ground
of
a
Christians
magnanimity
,
support
and
joy
uuder
all
tribulations
,
Heb.
11.
1.
Because
faith
is
the
substance
of
things
hoped
for
,
and
the
evidence
of
things
not
seen
.
Gods
thoughts
and
our
thoughts
are
wholly
different
,
only
faith
inableth
us
to
know
the
mind
of
God
;
and
where
flesh
is
ready
to
say
,
God
is
casting
off
,
and
utterly
forsaking
,
there
faith
seeth
him
drawing
near
.
The
Disciples
in
a
tempest
thought
they
had
seen
a
Spirit
,
and
were
affrighted
,
but
it
was
Christ
.
The
promise
of
God
and
faith
applying
it
,
do
bear
up
the
soul
,
and
make
it
rejoyce
in
troubles
.
Heb.
6.
18.
we
have
there
Gods
promise
,
and
Gods
oath
also
to
confirm
it
,
and
therefore
saith
the
Apostle
,
We
have
those
two
immutable
things
,
that
we
might
have
strong
consolation
.
See
there
,
because
of
Gods
promise
,
and
that
confirmed
by
an
Oath
:
We
have
a
consolation
,
and
a
strong
consolation
;
Strong
,
because
the
ground
of
it
is
strong
,
Gods
Word
,
so
that
it
is
stronger
than
mountains
,
it
is
stronger
than
Heaven
and
earth
:
Every
creature
shall
fall
to
the
ground
rather
than
the
promise
not
be
made
good
to
thee
.
Again
,
it
is
a
strong
consolation
,
because
neither
the
Devils
nor
his
instruments
shall
be
able
to
overcome
it
.
Though
therefore
thy
enemies
be
strong
enemies
:
though
thy
troubles
are
strong
troubles
,
yet
remember
here
is
a
strong
consolation
;
death
it self
cannot
deprive
thee
of
it
:
if
then
we
walk
by
faith
,
and
not
by
sense
;
if
we
live
upon
these
brests
of
consolation
,
as
the
Infant
doth
,
surely
we
may
then
swallow
down
even
deadly
and
poisonous
things
,
yet
they
shall
not
do
any
hurt
:
Because
the
promise
is
the
same
,
thy
heart
would
alwayes
be
the
fame
,
as
the
Law
is
written
in
thy
heart
in
respect
of
obedience
;
so
let
the
promise
in
respect
of
faith
:
Faith
from
the
Word
doth
shew
carnal
reason
,
all
the
mistakes
and
false
principles
it
proceedeth
upon
,
discovering
light
in
darknesse
,
love
in
afflictions
,
and
life
even
in
death
it self
.
Lastly
,
(
For
these
bunches
of
grapes
may
serve
to
acquaint
you
what
the
Land
is
)
eternal
glory
to
be
possessed
after
the
troubles
,
vexations
and
exercises
here
,
is
able
to
make
the
heart
to
be
exceeding
glad
under
all
our
troubles
.
Thus
the
Apostle
2
Cor.
4.
16
,
17.
We
faint
not
,
for
this
light
affliction
worketh
for
us
a
more
exceeding
and
eternal
weight
of
glory
;
and
this
is
by
looking
not
on
the
things
that
are
seen
,
but
the
things
that
are
not
seen
.
At
another
time
the
godly
are
commanded
to
lift
up
their
heads
when
the
day
of
judgment
draweth
nigh
,
because
their
redemption
is
at
hand
.
And
1
Thess.
4.
18.
after
a
discourse
of
our
Lords
coming
,
and
that
the
godly
shall
be
ever
with
him
,
they
are
enjoyned
,
To
comfort
one
another
with
these
things
;
that
incomprehensible
glory
which
is
provided
for
us
to
receive
after
our
sufferings
here
,
makes
the
heart
rejoyce
,
while
it
is
in
the
valley
of
tears
;
this
Haven
after
our
storms
;
this
rest
after
our
troubles
;
this
Crown
after
our
warfare
,
is
that
which
reviveth
the
soul
,
and
makes
it
a
Naomi
,
while
it
is
a
Marah
.
SERM.
XL.
How
God
may
be
said
to
comfort
his
children
in
all
their
Tribulations
,
though
many
of
them
may
live
very
disconsolate
.
2
COR.
1.
4.
Who
comforteth
us
in
all
our
tribulation
.
WE
were
discussing
this
third
particular
in
the
Text
,
but
that
one
main
doubt
may
present
it self
,
the
discussing
whereof
is
very
usefull
in
a
practical
way
.
It
is
this
,
Seeing
Paul
speaketh
thus
generally
,
God
comforteth
us
in
all
our
tribulations
,
doth
not
this
necessarily
infer
,
that
all
the
children
of
God
in
all
straits
are
full
of
comfort
?
And
if
this
be
so
,
either
we
must
condemn
many
,
who
in
all
appearance
are
the
dear
children
of
God
,
for
hypocrites
and
unsound
,
because
they
have
no
comfort
:
Yea
all
divine
means
have
been
used
,
and
yet
they
cannot
be
comforted
,
or
else
we
must
question
the
truth
of
this
Scripture
.
This
Text
saith
,
God
comforteth
his
in
all
their
tribulations
:
Experience
telleth
us
,
That
many
of
Gods
children
are
sadly
disconsolate
,
or
else
if
their
want
of
comfort
be
an
argument
,
they
do
not
belong
to
God
,
we
shall
then
passe
an
uncharitable
censure
upon
those
who
are
every
way
to
be
accounted
of
as
precious
Saints
,
and
that
of
the
first
magnitude
.
Let
us
therefore
remove
this
stumbling
block
out
of
the
way
.
And
First
,
It
cannot
be
denied
,
but
that
it
may
be
the
case
,
not
only
of
a
godly
person
,
but
even
an
whole
Church
,
to
be
without
all
comfort
,
that
nothing
but
sorrow
and
trouble
do
even
devour
them
all
the
day
long
.
See
this
true
in
Jeremiahs
Lamentations
,
Chap.
1.
2.
Chap.
2.
20
,
21.
The
Church
there
sits
in
mourning
,
with
tears
on
her
cheeks
,
and
she
hath
none
to
comfort
her
,
neither
God
or
man
.
And
for
a
particular
person
,
what
is
clearer
than
Job
,
whose
soul
was
as
full
of
spiritual
botches
and
sores
by
sad
thoughts
,
as
his
body
was
of
corporal
ones
,
Job
17.
13.
When
I
said
my
bed
shall
comfort
,
thou
skarest
me
with
dreams
,
&c.
Job
not
in
his
bed
a
place
of
rest
,
nor
in
the
night
a
time
of
rest
,
can
be
freed
from
terrors
and
fears
:
yea
Chap.
9.
27.
when
he
said
,
I
will
leave
off
my
heavinesse
,
I
will
comfort
my self
;
when
he
set
himself
with
all
holy
endeavours
to
cast
off
this
viper
of
sorrow
,
yet
they
did
rather
increase
upon
him
:
Yea
,
when
he
himself
cannot
remove
those
mountains
of
his
heart
,
it
may
be
his
godly
friends
may
,
and
indeed
such
spiritual
Physicians
God
doth
sometimes
blesse
for
that
end
:
But
Chap.
21.
34.
he
telleth
them
,
They
comfort
him
in
vain
;
none
then
can
deny
,
but
there
was
a
time
at
least
,
when
God
did
not
comfort
Job
in
his
tribulations
.
We
read
also
of
Heman
,
Psal.
88.
15.
who
complaineth
,
That
he
was
distracted
with
the
terrors
of
the
Lord
from
his
youth
up
;
he
complaineth
,
Gods
wrath
lay
hard
upon
him
;
that
God
did
afflict
him
with
all
his
ways
;
yea
he
prayed
,
he
cried
,
and
God
did
hide
his
face
from
him
.
So
that
in
all
the
Psalms
there
is
not
a
word
of
comfort
,
no
nor
of
hope
or
of
confidence
,
which
yet
David
in
every
Psalm
almost
,
though
never
so
cast
down
,
doth
in
some
degrees
and
sparks
(
as
it
were
)
discover
,
but
here
is
nothing
but
disconsolateness
;
yet
this
Heman
was
a
godly
man
,
a
Penman
of
some
Psalms
;
yea
he
was
accounted
one
of
the
most
eminent
wise
men
that
lived
in
that
age
;
for
1
King
.
4.
30
,
31.
Solomons
wisdom
is
said
to
exceed
all
others
;
yea
four
wise
men
are
instanced
,
whom
Solomon
did
surpass
,
and
this
Heman
was
one
.
Whereas
then
,
we
are
apt
to
judge
such
as
want
the
sense
of
Gods
comfort
,
and
go
in
a
disconsolate
manner
,
fools
and
melancholly
,
such
as
will
go
out
of
their
wits
:
You
see
here
a
godly
man
,
and
one
of
the
wisest
men
in
Solomons
times
,
yet
afflicted
with
the
terrors
of
the
Lord
,
and
can
obtain
no
comfort
.
This
then
being
laid
down
as
a
foundation
,
let
us
consider
what
is
to
be
said
to
the
doubt
.
To
answer
the
Objection
,
you
must
know
in
what
sense
this
is
a
doctrinal
truth
,
That
God
comforteth
his
in
all
their
troubles
,
and
to
that
purpose
observe
these
particulars
:
1.
That
comfort
,
especially
when
we
are
sensibly
affected
and
enlarged
therewith
,
is
not
of
the
essence
of
grace
,
nor
is
it
absolutely
necessary
to
salvation
.
It
is
indeed
for
the
benè
esse
,
and
is
like
oil
to
the
wheels
,
it
doth
wonderfully
quicken
and
expedite
the
soul
in
wayes
of
holiness
;
but
yet
a
man
may
be
in
the
state
of
grace
,
and
may
have
an
unquestionable
claim
to
Heaven
,
yet
for
all
that
be
destitute
of
such
sensible
comfort
,
for
these
consolations
do
commonly
flow
from
assurance
of
Gods
grace
,
and
the
sense
of
his
love
shed
abroad
in
their
hearts
.
Now
it
is
not
this
assurance
that
doth
justifie
us
,
but
it
supposeth
us
justified
already
;
we
may
rest
on
Christ
,
we
may
believe
on
him
,
and
yet
want
this
faith
of
evidence
,
as
some
call
it
,
while
we
have
the
faith
of
adherence
and
dependance
.
Seeing
therefore
that
this
comfort
is
not
an
inseparable
quality
from
a
godly
man
,
we
must
then
understand
the
promises
of
God
for
comfort
,
as
we
do
of
other
things
which
are
separable
from
true
grace
.
God
promiseth
health
,
outward
peace
,
long
life
,
yea
of
all
outward
mercies
,
godliness
hath
a
promise
,
but
yet
the
godly
do
not
alwayes
partake
of
these
;
there
are
many
of
them
sick
,
weak
,
poor
and
distressed
,
though
under
such
promises
:
And
the
reason
is
,
because
these
are
not
necessary
to
salvation
:
They
are
not
required
as
Christ
and
grace
is
,
for
then
no
godly
man
should
be
without
them
;
yea
they
may
be
an
impediment
,
an
hinderance
,
and
therefore
it
's
a
mercy
sometimes
when
God
denieth
them
.
Thus
it
is
in
regard
of
our
comforts
,
it
is
for
our
good
to
be
sometimes
without
them
,
God
in
much
mercy
suffereth
his
people
to
be
in
darknesse
,
and
to
have
no
light
.
So
that
you
may
no
more
wonder
to
see
them
sometimes
without
joy
,
then
to
see
them
sometimes
without
the
outward
mercies
of
the
world
:
Yet
you
must
understand
,
when
I
thus
compare
these
soul-consolations
to
bodily
ones
,
that
I
make
them
not
of
the
same
nature
with
temporal
outward
mercies
,
as
if
they
were
no
more
spiritual
than
wealth
,
or
health
are
:
No
,
I
do
not
compare
them
in
their
nature
,
but
in
their
property
of
separability
;
they
neither
are
of
the
essence
of
grace
,
nor
of
absolute
necessity
to
salvation
,
and
herein
they
are
alike
:
otherwise
these
consolations
they
are
spiritual
mercies
seated
in
the
soul
,
and
have
intimate
connexion
with
the
graces
of
Gods
Spirit
.
Gerson
calls
them
Gratiae
gratis
datae
,
and
indeed
they
are
the
gifts
of
Gods
Spirit
,
and
are
highly
to
be
prized
,
yet
as
degrees
in
grace
are
of
Gods
Spirit
,
but
not
necessary
to
salvation
;
the
truth
of
grace
is
,
but
not
every
degree
of
grace
,
for
then
no
godly
man
could
be
saved
that
is
weak
in
faith
,
and
in
other
graces
.
Thus
it
is
with
this
comfort
in
some
respect
,
They
are
gifts
of
God
,
they
are
wrought
by
his
Spirit
,
yet
so
as
that
they
do
not
necessarily
accompany
our
salvation
,
and
in
this
sense
you
must
understand
the
Doctrine
.
2.
There
is
a
two-fold
joy
,
which
I
may
call
a
direct
and
reflex
one
:
The
one
is
Pet.
1.
8.
In
whom
believing
ye
rejoyce
with
joy
unspeakable
.
Now
as
faith
acteth
two
wayes
,
so
also
doth
joy
.
Faith
acteth
directly
by
going
directly
to
Christ
;
and
then
faith
acts
reflexly
,
by
looking
upon
this
,
that
I
do
rest
on
Christ
.
Thus
there
is
a
joy
that
doth
directly
go
to
God
and
Christ
by
way
of
delight
and
enlargement
,
being
thus
apprehended
by
faith
.
Of
such
a
joy
in
holy
things
Solomon
speaketh
Prov.
21.
15.
The
Prophet
Isaiah
also
Chap.
64.
5.
And
then
there
is
a
joy
flowing
from
the
apprehension
of
this
,
that
we
do
delight
in
holy
things
.
For
a
man
may
rejoyce
to
find
he
can
rejoyce
in
what
is
good
;
a
man
may
be
comforted
in
finding
that
Christ
and
heavenly
objects
,
are
matter
of
delight
to
him
.
Now
as
it
is
with
those
two
acts
of
faith
,
the
former
,
which
is
the
direct
one
,
that
is
absolutely
necessary
,
by
that
we
are
justified
,
by
that
Christ
is
made
ours
,
by
that
we
are
in
him
,
and
he
in
us
;
but
the
latter
is
not
of
the
same
necessity
.
It
is
no
where
said
,
If
ye
know
that
ye
do
believe
,
and
if
ye
be
assured
that
ye
do
believe
,
but
if
ye
do
believe
,
then
ye
shall
be
saved
.
It
would
be
sad
with
many
of
Gods
children
,
if
none
were
justified
,
but
he
that
knoweth
he
believeth
.
Thus
it
is
also
for
joy
,
joy
in
its
direct
acts
,
it
's
a
necessary
grace
.
It
is
our
duty
to
rejoyce
in
God
and
heavenly
things
,
as
well
as
love
them
.
And
indeed
there
cannot
be
any
grace
of
love
,
but
there
is
also
the
grace
of
joy
.
Hence
Gal.
5.
joy
is
made
the
fruit
of
the
Spirit
,
with
other
graces
.
And
Rom.
14.
The
Kingdom
of
Heaven
is
said
to
consist
in
righteousness
,
and
in
joy
in
the
holy
Ghost
.
So
that
there
is
a
joy
,
which
being
a
grace
,
is
part
of
the
new
creature
,
and
there
cannot
be
godliness
without
it
;
as
is
our
love
,
so
is
our
joy
.
But
then
there
is
joy
as
a
priviledge
,
which
(
as
you
heard
)
ariseth
from
the
knowledge
of
our
being
in
the
state
of
grace
,
and
this
is
communicable
at
Gods
pleasure
.
Those
that
have
the
most
of
Gods
grace
,
may
for
a
time
have
the
least
of
it
in
sense
,
as
we
see
in
Christ
himself
.
So
that
we
are
to
distinguish
between
joy
as
a
grace
,
and
joy
as
a
priviledge
.
It
's
of
the
latter
the
Doctrine
is
to
be
understood
.
3.
Yet
further
,
The
joy
that
Gods
people
partake
of
,
may
be
considered
either
as
seated
in
the
soul
,
or
as
in
the
sensitive
part
.
The
one
is
rational
and
spiritual
:
The
other
is
sensitive
and
corporeal
.
For
the
Scotists
they
say
,
That
as
there
are
affections
seated
in
the
sensitive
part
,
which
are
called
fear
,
joy
,
grief
,
&c.
so
they
make
some
things
answerable
to
these
in
the
ministerial
substances
.
For
,
it
may
seem
,
the
soul
when
separated
from
the
body
doth
love
joy
,
yea
and
Angels
themselves
,
not
that
they
are
to
be
called
passions
in
them
,
because
not
corporeal
,
but
they
are
so
in
us
.
Now
this
distinction
is
made
great
use
of
by
Casuists
.
There
is
(
say
they
)
a
rational
love
,
and
a
sensible
love
.
A
godly
man
may
sometimes
feel
a
more
sensible
love
of
his
children
,
then
he
doth
of
God
,
yet
he
is
not
to
be
discouraged
,
or
to
think
he
doth
not
love
God
better
than
his
children
.
For
according
to
his
rational
love
,
which
consists
in
the
esteeming
and
prizing
of
Christ
;
so
he
would
part
with
all
these
when
God
calleth
,
rather
than
deny
his
cause
.
Indeed
a
learned
Writer
rejects
this
distinction
of
love
intensive
and
appretiative
,
(
Cocceius
de
foedere
)
because
we
are
bound
to
love
God
(
saith
he
)
with
all
sensible
affection
,
as
well
as
rational
esteem
;
but
no
doubt
the
distinction
well
explained
is
of
great
use
.
It
is
made
use
of
also
in
regard
of
sorrow
for
sin
:
Some
tender
hearts
complain
,
they
can
shed
tears
,
they
can
sensibly
weep
and
mourn
for
the
losse
of
a
father
or
a
child
,
but
they
cannot
do
thus
about
their
sins
.
Here
again
we
succour
them
,
saying
,
There
is
the
passion
of
sorrow
which
stirreth
bodily
,
and
the
grace
of
sorrow
which
affects
the
mind
and
the
will
.
Thou
doest
detest
and
hate
sinne
,
thou
judgest
any
evil
to
be
suffered
rather
than
that
committed
;
thou
hast
an
unspeakable
displicency
and
dislike
of
what
thou
hast
done
,
here
is
godly
sorrow
,
though
it
be
not
passionately
expressed
in
thee
;
therefore
repentance
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
of
the
great
change
upon
the
mind
.
Thus
it
is
also
of
great
use
in
the
matter
of
joy
.
There
may
be
a
rationall
solid
joy
,
arising
through
faith
,
whereby
the
soul
will
enjoy
a
peaceable
tranquillity
and
serenity
,
when
yet
no
bodily
affectionate
joy
may
much
be
perceived
.
The
Heathen
could
say
,
Gaudium
est
res
severa
.
Lastly
,
We
are
to
distinguish
in
this
Objection
concerning
the
matter
of
thy
joy
.
Although
God
hath
denied
thee
outward
arguments
of
joy
;
thou
hast
no
health
no
friends
,
no
outward
supports
to
rejoyce
in
,
yet
thou
hast
the
favour
of
God
,
and
his
precious
promises
that
are
heavenly
ravishment
to
thee
.
When
Paul
and
the
other
Apostles
,
were
in
dangers
often
,
in
troubles
often
,
yet
at
that
time
their
hearts
were
replenished
with
spiritual
consolation
.
Hast
thou
therefore
no
comfort
,
because
thou
wantest
such
outward
ones
as
thy
heart
desireth
?
Let
not
soul-consolations
seem
small
to
thee
,
though
with
Lazarus
thy
condition
be
so
straitned
,
that
thou
canst
not
get
so
much
as
a
crum
of
bread
.
Again
,
distinguish
of
the
degrees
of
thy
comfort
:
There
is
lesse
comfort
and
more
comfort
,
yet
comfort
;
there
is
a
greater
and
lesser
flame
of
fire
,
yet
both
fire
still
.
Thus
though
comfort
,
even
the
least
,
be
like
fire
in
the
bosome
warming
of
the
heart
,
yet
it
is
capable
of
intension
:
Sometimes
comfort
overfloweth
,
and
like
the
Sunne
dispelleth
every
cloud
away
.
Sometimes
,
again
comfort
is
there
but
in
a
combate
,
in
an
agony
,
conflicting
with
fears
and
sorrows
.
Now
wilt
thou
call
that
only
comfort
,
which
drieth
up
every
tear
,
which
removeth
every
sigh
.
No
,
you
must
not
expect
perfect
comfort
any
more
than
perfect
faith
,
perfect
love
.
The
Devil
and
sinne
doth
not
only
oppose
thy
graces
,
but
thy
comforts
:
Therefore
bless
God
,
and
be
thankfull
for
a
drop
of
comfort
,
though
thou
hast
not
as
much
as
thou
desirest
.
Oh
consider
,
how
justly
God
might
make
thee
a
Cain
,
fearing
every
thing
should
kill
and
damn
thee
!
How
justly
may
he
make
thee
a
Magor
Missabib
,
fear
round
about
thee
,
and
all
fear
within
thee
?
Thus
God
might
make
thee
a
terrour
to
thy self
,
should
he
deal
with
thee
according
to
thy
sins
.
So
that
you
must
not
only
account
great
comfort
,
comfort
,
but
even
be
thankful
for
more
sparing
dispensations
of
it
.
Lastly
,
Distinguish
about
the
time
of
comfort
.
What
though
sometimes
thy
soul
seemeth
to
be
like
a
wildernesse
full
of
howling
beasts
;
what
though
in
some
tribulations
,
thou
criest
out
with
David
,
Hath
the
Lord
forgotten
to
be
gracious
?
Yet
this
Sunne
afterwards
breaketh
through
the
clouds
,
so
that
thou
canst
say
with
David
,
Sorrow
may
endure
for
a
night
,
but
joy
cometh
in
the
morning
.
And
Psal.
126.
5.
They
that
sow
in
tears
shall
reap
in
joy
.
You
must
know
that
God
hath
seasons
of
joy
.
As
there
is
a
time
to
reap
,
and
a
time
to
sow
,
so
saith
Solomon
.
There
is
a
time
to
laugh
,
and
a
time
to
mourn
.
Job
had
indeed
been
a
long
while
without
the
comforts
of
God
,
but
at
last
you
read
all
was
abundantly
made
up
again
.
We
must
not
therefore
judge
of
comfort
by
one
time
,
or
by
one
tribulation
,
but
compare
all
together
:
as
in
matter
of
grace
,
the
godly
are
not
to
judge
of
their
estate
absolutely
by
some
particular
temptation
,
for
then
they
might
passe
false
judgement
upon
their selves
.
5.
To
clear
this
truth
yet
more
,
Consider
of
Gods
tender
and
offer
of
comfort
.
But
it
may
be
thy
heart
is
froward
and
unbelieving
,
rejecting
the
consolations
of
God
.
For
although
we
say
,
God
comforteth
his
in
all
tribulation
,
yet
that
must
be
understood
so
as
that
his
people
do
their
duty
.
God
comforteth
the
godly
afflicted
,
but
it
is
the
godly
believing
,
the
godly
preparing
and
setting
himself
to
receive
comfort
;
he
must
not
be
as
Rachel
that
refused
to
be
comforted
,
as
God
speaks
once
or
twice
to
us
in
his
Word
,
for
such
or
such
a
duty
;
but
if
we
refuse
to
hear
,
if
we
attend
not
,
we
go
on
in
rebellion
,
yet
God
offers
sanctifying
grace
to
us
:
Thus
it
is
also
for
comfort
;
God
comforts
again
and
again
by
his
Word
;
by
his
Ordinances
he
often
suggests
,
precious
and
sweet
arguments
of
joy
to
thy
soul
,
but
thou
art
peevish
,
dejected
,
and
so
they
are
not
received
:
as
we
cannot
write
on
wet
paper
,
neither
will
the
moistened
strings
of
the
instrument
make
any
melodious
sound
:
If
therefore
thou
hast
not
comfort
in
thy
troubles
,
mayest
not
thou
blame
thy self
?
If
every
Israelite
had
not
manna
in
the
wilderness
he
may
condemn
himself
;
God
did
rain
enough
,
but
his
negligence
slighted
the
getting
of
it
.
SERM.
XLI
.
The
Works
of
Gods
Spirit
upon
his
People
,
are
not
only
for
their
good
,
but
likewise
for
the
Advantage
of
others
.
2
COR.
1.
4.
That
we
may
be
able
to
comfort
them
who
are
in
any
trouble
,
&c.
THe
next
particular
to
be
considered
of
in
his
text
,
as
it
stands
divided
,
is
the
final
Cause
of
Gods
comforting
his
people
,
especially
those
that
are
in
any
office
in
the
Church
;
which
is
,
That
we
may
be
able
to
comfort
others
.
So
that
in
this
latter
part
,
we
are
to
consider
the
final
Cause
it self
,
which
is
,
To
be
able
to
comfort
others
.
Nihil
dat
quod
not
habet
,
is
the
old
Rule
.
They
have
no
skill
or
ability
to
comfort
others
,
who
have
not
the
experience
and
feeling
of
this
upon
their
own
souls
.
It
is
not
enough
for
the
Ministers
of
the
Gospel
to
have
devoured
many
Books
of
learning
,
to
be
able
to
decide
Polemical
questions
in
Divinity
,
to
convince
gainsayers
,
to
be
Doctors
Angelical
,
subtle
or
profound
;
to
be
Mallei
Hereticorum
,
The
hammers
of
Hereticks
;
unlesse
also
they
have
the
experimental
works
of
Gods
Spirit
upon
their
own
souls
.
They
are
not
able
to
apply
themselves
to
the
hearts
of
others
.
Paul
had
not
been
able
to
comfort
others
,
if
the
Lord
had
not
practically
acquainted
him
with
heavenly
consolations
.
2.
There
is
the
Subject
,
to
whom
,
or
the
Persons
,
whose
wounds
Paul
(
like
a
good
Samaritan
)
is
desirous
to
pour
oyl
into
;
and
that
is
,
Them
which
are
in
any
trouble
.
3.
There
is
the
manner
how
,
which
is
,
by
that
very
comfort
Paul
himself
found
.
And
Lastly
,
There
is
the
fontal
and
original
Cause
of
this
,
Whereby
we
our selves
are
comforted
of
God
.
The
final
Cause
will
afford
two
Observations
;
First
,
That
the
heavenly
and
spiritual
works
which
God
vouchsafeth
to
his
people
,
are
not
for
themselves
only
,
but
for
the
advantage
and
edification
of
others
.
Who
would
not
think
that
the
inward
comforts
,
and
soul-consolations
,
should
not
be
wholly
inclosed
within
our
own
breasts
,
that
these
should
not
be
communicated
to
others
?
Who
would
not
say
of
these
,
as
Solomon
in
another
case
,
Prov.
5.
Let
these
fountains
be
only
thine
own
,
and
not
strangers
with
thee
?
Yet
God
giveth
us
these
soul-comforts
,
that
we
may
be
able
to
revive
and
comfort
many
sad
troubled
hearts
,
which
lie
languishing
for
want
of
them
.
The
second
Observation
is
,
That
those
have
the
greatest
ability
and
fitnesse
to
help
the
souls
of
others
,
who
have
had
the
experience
and
work
of
God
upon
their
own
souls
.
First
,
Let
us
consider
the
former
Doctrine
,
viz.
That
those
great
and
spiriritual
works
which
God
vouchsafeth
to
his
children
,
are
not
for
their
own
god
only
,
but
for
the
good
of
others
.
If
he
said
in
a
political
sense
,
Nemo
sibi
vivit
sed
patriae
,
it
is
much
more
true
of
a
Christian
,
Non
sibi
vivit
sed
Ecclesiae
.
He
liveth
not
to
himself
,
but
to
the
Church
of
God
.
Hence
is
that
frequent
comparison
in
the
Scripture
,
of
the
Church
of
God
,
and
a
body
together
;
making
all
Christians
so
many
several
Members
,
that
if
one
rejoyce
,
all
must
rejoyce
with
it
.
To
be
throughly
possessed
of
this
truth
,
we
are
first
to
know
,
That
there
are
Gratiae
gratis
datae
.
two
kinds
of
Gifts
of
Gods
Spirit
unto
those
of
the
Church
.
The
Ancient
Schoolmen
,
which
distinction
is
still
retained
with
the
Papists
,
is
,
that
there
are
Gratiae
gratis
datae
,
Favours
freely
given
;
which
are
bestowed
,
not
so
much
for
the
good
of
them
that
have
them
,
as
of
the
good
of
others
.
Such
were
those
extraordinary
gifts
of
Gods
Spirit
in
the
primitive
times
,
to
work
Miracles
,
to
speak
with
tongues
,
&c.
And
such
are
also
those
common
gifts
of
Prayer
and
Preaching
,
which
many
may
have
,
and
yet
they
be
never
the
more
holy
.
But
as
water-pots
,
that
conveighs
water
to
the
Garden
,
making
it
fruitfull
,
while
it self
beareth
no
flowers
at
all
;
so
are
they
.
And
truly
,
this
is
sadly
to
be
considered
by
all
the
Ministers
of
the
Gospel
,
whether
the
gifts
God
giveth
them
,
be
not
for
the
good
of
others
more
then
their
own
.
As
the
Nurses
of
young
Princes
live
upon
excellent
food
,
not
for
their
own
sake
,
but
to
give
more
excellent
nourishment
to
their
young
ones
.
The
other
sort
of
gifts
they
call
Gratiae
,
gratum
facientes
,
such
gifts
,
as
he
Therefore
our
Divines
do
distinguish
better
:
That
there
are
Dona
Ministrantia
,
Dona
sanctificantia
;
Gifts
of
service
,
and
Gifts
of
sanctification
.
Gifts
of
service
are
such
which
God
giveth
for
the
use
of
the
Church
,
Gifts
sanctifying
,
are
such
as
are
for
the
good
of
those
that
have
them
.
Now
though
this
be
true
,
yet
in
the
second
place
,
you
must
not
limit
this
so
straightly
,
as
that
sanctifying
gifts
may
not
be
serviceable
gifts
also
.
For
,
it
's
plain
,
that
in
all
the
people
of
God
,
their
very
graces
as
well
as
their
gifts
,
are
to
be
exercised
for
the
good
of
others
.
Thy
repentance
,
thy
faith
,
thy
joy
,
may
be
put
forth
to
quicken
and
edifie
others
.
Therefore
we
say
in
the
Doctrine
,
All
the
spiritual
works
of
God
upon
the
souls
of
his
people
,
are
not
only
for
themselves
,
but
for
others
.
All
,
not
only
gifts
,
but
graces
:
Not
only
their
parts
and
their
duties
,
but
their
holinesse
also
.
Hence
(
Prov.
15.
4.
)
an
wholesome
tongue
,
which
is
the
gift
only
that
a
godly
man
hath
,
is
said
to
be
a
tree
of
life
,
because
it
doth
so
much
spiritual
good
to
others
.
Think
then
,
that
God
hath
not
given
thee
grace
and
comfort
for
thy self
only
,
but
for
others
who
may
stand
in
need
of
thee
.
As
it
was
with
Christ
the
Head
,
so
it
should
be
with
his
Members
proportionably
.
Isa.
50.
4.
To
have
the
tongue
of
the
learned
given
them
from
God
,
to
be
able
to
speak
a
word
in
season
to
him
that
is
weary
.
As
therefore
God
hath
given
thee
fullnesse
temporally
,
to
feed
the
hungry
,
and
to
cloathe
the
naked
,
when
such
due
objects
of
charity
are
presented
to
thee
.
Thus
also
God
giveth
thee
faith
,
to
help
him
that
complaineth
he
cannot
believe
:
He
giveth
thee
comfort
,
to
succour
those
that
can
find
no
joy
.
This
is
to
be
considered
,
that
thou
beest
not
a
fountain
sealed
up
,
but
opened
,
whereat
many
may
occasionally
refresh
themselves
.
Thirdly
,
The
godly
mans
improving
his
gifts
and
graces
,
doth
not
at
all
hinder
and
diminish
his
own
,
but
thereby
increaseth
and
multiplyeth
them
.
It
is
like
the
widows
giving
of
oyl
to
the
Prophet
,
which
was
so
farre
from
impoverishing
,
that
it
did
enrich
her
.
We
may
not
then
refuse
those
who
shall
desire
help
for
their
souls
;
as
the
wise
Virgins
did
the
foolish
,
saying
,
It
might
be
there
would
not
be
enough
for
themselves
.
No
:
the
more
thou
art
willing
to
season
others
with
thy
own
salt
,
to
quicken
and
comfort
others
,
by
thy
own
quicknings
and
comforts
,
herein
thou
wilt
find
thy self
more
edified
,
and
the
good
will
rebound
upon
thy
own
self
.
For
these
improvings
of
thy
gifts
and
graces
serviceably
to
others
souls
,
will
multiply
thy
own
two
waies
.
First
,
God
hath
promised
,
that
to
him
which
hath
,
that
is
,
which
useth
and
exerciseth
his
talent
,
more
shall
be
given
.
The
more
these
breasts
give
suck
,
the
more
will
milk
abound
.
Thou
maiest
therefore
look
upon
Gods
promise
,
and
expect
that
while
thou
art
warming
others
,
spiritual
heat
will
be
encreased
in
thy
own
self
:
And
Secondly
,
The
exercising
of
graces
,
doth
inwardly
corroberate
and
strengthen
the
principle
of
grace
.
The
moro
thou
puttest
forth
thy
graces
to
stirre
up
others
,
the
more
delight
and
joy
wilt
thou
find
in
using
of
them
.
Therefore
be
as
the
Olive-tree
,
and
the
Fig-tree
of
thy
fatnesse
and
sweetnesse
,
enlivening
and
cherishing
of
others
who
stand
in
need
of
thee
.
These
things
promised
,
let
us
consider
some
of
the
choice
Particulars
,
wherein
First
,
That
spiritual
humiliation
and
brokennesse
of
heart
which
thou
hast
found
,
may
be
very
powerfull
to
perswade
others
of
the
bitternesse
of
sinne
.
Say
with
meltings
of
thy
soul
to
them
,
Oh
,
if
thou
hadst
known
,
if
thou
hadst
ever
felt
what
God
hath
made
me
feel
,
what
wonderfull
changes
would
be
in
thee
immediately
!
Those
sinnes
which
are
honey
,
would
presently
be
as
gall
.
Thus
it
was
with
David
,
Psal.
51.
when
he
could
recover
from
his
broken
bones
,
when
he
could
enjoy
the
face
of
God
,
which
was
hid
from
him
;
Then
I
will
teach
transgressors
thy
waies
.
Then
his
heart
could
not
hold
any
longer
.
He
that
had
sound
how
bitter
a
thing
it
was
to
provoke
God
by
sinne
,
would
perswade
others
also
of
it
.
Thus
Christ
he
bids
Peter
,
when
he
was
converted
,
to
confirm
his
Brother
:
To
use
his
own
experience
to
help
him
.
So
that
you
see
,
even
the
very
sorrow
and
grief
God
hath
put
thee
into
,
let
it
be
a
reall
Sermon
to
others
.
Our
Saviour
made
it
an
aggravation
of
the
Jews
wickednesse
,
that
if
one
should
rise
from
the
dead
;
they
would
not
believe
.
And
certainly
,
if
others
will
not
believe
thee
,
who
art
(
as
it
were
)
come
out
of
hell
,
who
hast
been
in
the
depths
of
Gods
displeasure
,
their
hearts
must
needs
be
much
hardned
.
Oh
then
,
make
use
of
what
God
hath
made
thee
feel
,
to
be
a
furtherance
to
others
!
As
Paul
,
Knowing
the
terrour
of
the
Lord
,
we
perswade
men
,
2
Cor.
5.
11.
He
knew
the
terrour
of
the
Lord
experimentally
,
when
he
was
stricken
to
the
ground
in
a
Vision
,
and
found
the
power
of
God
so
wonderfully
upon
him
,
in
making
of
him
another
man
.
Secondly
,
The
knowledge
and
true
faith
which
God
hath
given
thee
,
do
thou
make
use
of
it
to
direct
and
preserve
others
.
This
knowledge
and
sound
mind
in
He
shall
be
saved
,
so
as
by
fire
.
If
then
God
hath
preserved
thee
in
the
truth
,
and
that
in
times
when
many
fall
on
thy
righthand
,
and
on
thy
left
hand
,
having
this
soul
plague
and
infection
upon
them
,
let
it
be
thy
greater
care
to
reduce
such
:
Let
them
have
thy
light
,
thy
helps
,
and
knowledge
:
Put
thy
light
upon
the
candlestick
,
and
not
under
a
bushel
.
Consider
that
place
,
James
5.
19
,
20.
If
any
do
erre
from
the
truth
,
and
one
convert
him
,
let
him
know
he
shall
save
a
soul
from
death
.
So
that
you
see
the
salvation
or
damnation
of
another
,
is
interested
in
thy
improving
of
sounds
knowledge
to
inform
such
.
Howsoever
the
Apostle
Rom.
14.
in
a
particular
case
about
things
indifferent
,
adviseth
,
saying
,
Hast
thou
faith
?
have
it
to
thy self
:
Yet
take
heed
of
doing
so
in
fundamental
and
essential
truths
of
God
:
Do
not
there
have
faith
to
thy self
,
but
endeavour
that
all
may
be
seasoned
with
the
same
sound
knowledge
.
Even
a
private
Christian
,
though
he
is
not
to
usurpe
the
Office
of
a
Teacher
,
yet
he
hath
his
proper
sphere
,
wherein
he
may
move
to
propagate
the
true
knowledge
of
Christ
.
This
knowledge
then
is
a
talent
,
and
expect
that
God
will
have
an
account
of
the
improving
of
it
.
Say
,
as
of
comfort
in
the
text
,
so
of
sound
knowledge
and
truth
,
The
Spirit
of
God
hath
directed
us
into
the
truth
,
that
we
may
also
be
able
to
guide
others
.
Thirdly
,
Those
temptations
and
assaults
which
the
children
of
God
have
,
are
not
only
for
themselves
,
but
for
others
also
:
That
they
may
be
able
to
direct
and
guide
others
,
groaning
under
the
like
temptations
.
It
is
true
,
God
worketh
a
great
good
for
his
own
people
by
these
fiery
darts
of
Satan
.
2
Cor.
12.
Paul
had
those
buffettings
of
Satan
,
that
he
might
not
be
puffed
up
with
those
wonderfull
revelations
he
enjoyed
.
There
is
no
such
way
to
keep
the
gracious
soul
humble
and
lowly
in
its
own
self
,
as
these
affrights
from
the
devil
:
Even
as
vizors
and
such
horrid
representations
〈◊〉
are
children
,
and
make
them
runne
home
to
their
Parents
;
so
also
do
these
buffettings
of
Satan
and
tumults
raised
by
him
,
drive
us
out
of
our selves
;
make
us
highly
to
prize
Christ
and
his
righteousnesse
:
Yea
,
though
these
temptations
be
very
irksome
and
into
●●rable
in
themselves
,
yet
commonly
none
are
such
choice
,
spiritual
,
and
eminent
Christians
as
those
who
have
been
in
these
combates
.
As
dung
,
though
noisome
in
it self
,
yet
it
maketh
the
field
fruitfull
,
and
full
of
beauty
;
thus
do
these
temptations
of
Satan
to
a
godly
heart
.
But
yet
this
is
not
all
;
By
these
the
Lord
intends
them
to
be
admirably
usefull
to
others
.
Alas
,
how
many
poor
afflicted
souls
,
especially
new
beginners
,
new
Converts
,
have
their
trembling
hearts
suggest
to
them
,
Who
was
ever
tempted
as
thou
art
?
Can
any
be
the
Son
of
God
,
and
have
such
horrid
and
vile
injections
in
his
soul
as
thou
hast
?
What
is
this
but
the
beginning
of
hell
in
thee
?
Is
not
damnation
already
begun
upon
thee
?
Now
for
a
troubled
soul
in
these
whirlepooles
,
to
meet
with
such
who
are
able
to
say
,
They
have
been
thus
,
and
thus
;
these
are
no
new
temptations
,
but
what
hath
usually
befallen
the
godly
:
Is
not
such
an
one
called
out
by
God
,
to
pour
oyl
into
such
wounds
?
Doth
not
God
plainly
speak
,
Therefore
hast
thou
been
buffetted
,
tempted
,
and
exercised
,
that
such
bruised
and
wounded
souls
may
receive
comfort
from
thee
?
Hence
it
is
that
Christ
himself
would
be
tempted
,
that
he
might
be
able
to
succour
those
that
are
tempted
,
Heb.
2.
18.
Thus
by
our
temptations
we
are
not
only
to
learn
many
things
,
but
also
to
teach
others
.
(
But
of
this
more
in
the
second
Doctrine
.
)
Lastly
,
Here
are
Consolations
:
And
although
these
are
of
greater
concernment
the
joy
of
the
Lord
is
his
strength
,
hereby
also
he
walketh
thankfully
and
fruitfully
;
yet
let
him
take
heed
of
being
narrow
and
sparing
in
using
them
for
others
comforts
.
For
if
thou
art
a
Minister
of
the
Gospel
,
then
thy
work
is
not
only
to
convert
,
but
to
comfort
;
not
only
to
bring
out
of
sinnes
,
but
out
of
fears
and
dejections
.
Thus
the
Apostle
at
the
last
verse
in
this
Chapter
,
We
are
helpers
of
your
joy
.
Consider
that
not
only
what
is
acquired
by
study
,
but
what
also
is
inspired
by
God
into
thy
soul
,
may
be
of
admirable
efficacy
to
others
.
Though
Christs
Sermons
and
Parables
were
like
a
two-edged
sword
,
mightily
dividing
between
true
grace
and
hypocrisie
,
yet
(
Isa.
50.
4.
)
he
expresseth
his
Ministry
by
this
,
to
speak
a
word
in
season
to
the
weary
:
and
this
he
calleth
the
tongue
of
the
learned
.
We
call
it
Learning
,
to
alledge
the
Ancients
,
to
be
full
of
Greek
and
Hebrew
,
to
empty
out
the
bowels
of
School-learning
:
yea
,
some
are
so
simple
,
as
to
account
studied
words
,
and
composed
language
,
rare
Learning
;
whereas
speech
is
like
the
Arrow
,
that
is
not
commended
for
studs
of
gold
,
or
Jewels
on
it
,
but
if
it
hit
the
mark
.
Thus
that
is
Oratory
which
is
most
proper
to
effect
the
end
of
our
speech
:
To
make
the
sinners
weep
,
the
hard
heart
to
tremble
,
and
the
sad
to
be
comforted
.
You
see
it
's
the
tongue
of
the
learned
to
do
this
.
Doth
then
God
give
thee
comfort
?
be
not
thou
wanting
then
to
support
and
comfort
the
feeble-minded
.
It
may
be
thou
art
a
kind
of
a
spiritual
Dives
,
full
of
consolations
,
and
thinkest
thou
hast
store
enough
laid
up
for
thee
,
both
to
live
and
die
with
,
take
heed
lest
some
poor
Lazarus
would
be
glad
of
thy
crums
,
and
thou
dost
not
give
to
him
.
SERM.
XLII
.
That
those
only
can
make
fit
applications
of
Spiritual
things
to
others
,
who
have
an
Experimental
knowledge
of
them
in
their
own
souls
.
2
COR.
1.
4.
That
we
may
be
able
to
comfort
those
that
are
in
any
trouble
.
THere
remaineth
a
second
Doctrine
contained
in
the
final
cause
,
why
God
comforts
his
people
,
viz.
That
they
may
be
able
to
comfort
others
.
From
whence
there
is
this
Observation
obvious
:
That
those
only
are
able
to
make
fit
applications
to
the
souls
of
others
,
who
have
had
the
experimental
working
of
Gods
grace
upon
their
own
souls
.
That
we
might
be
able
,
implying
,
otherwise
there
would
not
be
that
sufficiency
and
fitnesse
in
us
which
ought
to
be
.
To
discover
this
,
consider
,
First
,
That
there
is
a
two-fold
knowledge
of
divine
and
spiritual
things
:
The
one
is
speculative
,
and
meerly
Theoretical
,
when
we
know
them
,
yea
and
it
may
be
give
a
sound
and
firm
assent
to
them
:
And
such
are
all
those
learned
men
who
are
very
Orthodox
,
and
wonderfully
able
to
maintain
the
truths
of
Christ
against
all
opposers
whatsoever
.
Such
as
these
are
,
God
raiseth
up
many
times
as
eminent
Pillars
in
the
Church
.
But
because
this
is
not
enough
to
salvavation
;
therefore
in
the
second
place
,
there
is
a
saving
,
affectionate
,
practical
and
experimental
knowing
of
truth
,
whereby
we
do
not
only
believe
such
things
,
but
by
believing
we
do
love
and
embrace
the
truths
we
know
:
We
do
credendo
amare
,
we
have
a
faith
which
worketh
by
love
.
Now
it
must
be
confessed
,
that
the
condition
of
those
who
are
only
Orthodox
,
and
no
more
,
is
much
to
be
pittied
and
lamented
:
To
write
against
Arminians
and
others
,
about
the
work
of
Gods
grace
in
Conversion
,
and
yet
never
experimentally
to
have
this
upon
their
own
souls
:
So
to
treat
of
Justification
,
and
Christ
,
yet
not
at
all
to
have
the
saving
and
sweet
operations
of
these
things
upon
their
souls
,
is
greatly
to
be
bewailed
:
To
be
like
the
builders
of
Noah's
Ark
,
that
proved
a
place
of
rest
and
refuge
in
the
time
of
the
deluge
for
others
,
when
they
themselves
had
no
advantage
by
it
.
But
it
is
no
wonder
that
such
excellent
knowledge
,
and
of
such
admirable
lovely
use
in
the
Church
,
be
not
saving
,
while
it
goeth
no
further
;
because
practice
and
doing
is
the
end
of
all
Theological
knowledge
.
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
,
Joh.
13.
17.
So
that
this
experimental
and
practical
knowledge
of
divine
things
,
is
that
which
compleateth
the
former
.
To
know
Christ
,
so
as
to
have
him
;
to
know
regeneration
,
so
as
to
be
born
again
;
this
is
the
glory
of
all
knowledge
.
Hence
is
that
Commandement
,
(
2
Cor.
13.
5.
)
To
examine
our selves
,
to
try
our selves
,
whether
we
be
in
the
faith
,
and
in
Christ
or
no.
The
latter
word
signifieth
,
to
make
an
experience
,
or
an
experimental
tryal
of
grace
in
us
.
So
that
if
you
had
a
man
who
could
speak
like
an
Oracle
in
all
the
points
of
Divinity
,
who
was
a
very
Miracle
in
respect
of
learning
,
yet
he
is
but
a
tinckling
cymbal
,
and
speaks
in
the
matters
of
Religion
like
a
Parrot
,
not
rightly
or
fully
apprehending
of
them
,
till
he
hath
inwardly
tasted
of
the
sweetnesse
of
them
.
Secondly
,
This
saving
experimental
knowledge
doth
differ
in
its
whole
kind
,
and
is
of
another
nature
in
a
moral
consideration
,
from
a
meer
Orthodox
,
or
bare
speculative
knowledge
.
I
shall
not
enter
into
a
large
dispute
concerning
the
difference
between
illumination
in
a
temporary
believer
,
(
although
now
we
are
not
so
much
speaking
of
the
habitus
fidei
,
as
Theologiae
,
which
may
be
in
learned
knowing
men
)
and
that
which
is
in
a
true
convert
:
We
shall
suppose
it
for
a
truth
from
Heb.
6.
That
those
who
were
inlightned
,
yea
and
had
some
experimental
workings
,
(
of
which
a
non
)
yet
they
had
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
had
not
the
things
that
hold
fast
salvation
;
and
therefore
the
Apostle
hoped
for
better
things
.
They
therefore
so
differ
,
that
take
a
man
who
doth
only
know
divine
things
by
Books
,
by
Sermons
,
by
reading
of
Authours
,
and
was
not
at
all
acquainted
with
the
Spirits
effectual
teaching
by
the
Word
;
and
let
him
at
last
come
to
have
these
things
set
home
upon
him
by
an
effectual
demonstration
of
Gods
Spirit
;
let
him
know
these
things
as
the
truth
is
in
Jesus
,
which
the
Apostle
mentioneth
Eph.
4.
and
he
will
then
cry
out
,
acknowledging
that
he
never
knew
any
thing
till
then
:
That
he
was
in
the
dark
;
that
he
had
but
a
learned
kind
of
folly
;
that
he
spoke
of
these
things
,
as
men
do
of
Countries
which
they
see
in
Maps
,
only
by
a
general
knowledge
,
having
never
travelled
to
see
the
Countries
themselves
.
There
is
such
a
fuller
power
accompanying
this
practical
knowledge
,
that
the
former
was
but
a
shadow
to
this
substance
.
Observe
many
men
,
Do
they
not
read
the
Scripture
?
Do
not
they
go
from
Chapter
to
Chapter
?
But
till
it
be
the
ingrafted
Word
in
them
,
they
have
the
images
and
pictures
of
things
,
not
the
things
themselves
.
In
the
third
place
,
That
is
not
to
be
called
experimental
knowledge
,
which
may
be
accompanied
with
some
kind
of
sensible
affections
.
Mat.
13.
the
temporary
believer
received
the
word
with
joy
.
You
see
then
,
that
some
may
have
joy
,
and
that
from
the
Word
,
yet
this
not
be
the
true
saving
knowledge
or
faith
.
Heb.
6.
some
are
there
also
said
,
not
only
to
be
inlightened
,
but
to
have
tasted
the
good
word
of
God
.
Here
you
may
observe
,
that
some
may
tast
,
may
have
joy
;
all
which
do
inferre
some
affectionate
inward
experimental
workings
on
the
soul
,
and
yet
not
attain
to
have
the
true
and
honest
heart
:
And
the
reason
is
,
because
these
affectionate
workings
,
they
are
but
transitory
,
they
quickly
vanish
away
:
There
is
no
setled
constancy
or
permanency
in
them
.
So
that
we
are
not
to
give
credit
to
all
the
affections
,
nor
to
all
inlargements
that
we
may
find
in
our selves
,
even
about
holy
things
,
but
we
are
to
be
sure
that
there
be
deep
rooting
enough
.
Hence
Fourthly
,
All
experimental
workings
of
the
soul
,
are
to
be
judged
and
tryed
by
the
Scripture
.
Our
hearts
being
full
of
guile
and
imposture
,
the
devil
also
transforming
himself
into
an
Angel
of
light
,
hence
it
may
come
about
that
we
may
have
the
experience
of
much
joy
,
of
many
inlargements
,
and
yet
all
the
while
be
in
the
devils
waies
.
Hence
it
is
that
all
Sectaries
almost
,
will
tell
us
of
the
great
support
and
comfort
they
have
had
,
and
that
ever
since
they
embraced
those
new
waies
;
yea
,
some
make
themselves
to
be
the
only
spiritual
men
,
that
all
other
are
in
the
flesh
:
as
Tertullian
wrote
a
Book
against
the
Orthodox
,
stiling
it
Contra
Psachicos
,
as
those
that
were
meerly
natural
,
in
the
mean
time
he
pretended
to
private
revelations
.
The
experiences
therefore
which
we
find
in
our
souls
,
we
must
examine
and
try
,
lest
we
make
that
to
be
of
God
,
which
is
indeed
of
the
devil
.
No
doubt
many
deluded
souls
,
in
dangerous
and
damnable
waies
,
comfort
others
of
the
same
way
with
them
,
by
that
comfort
wherewith
they
are
comforted
,
not
of
God
,
but
of
the
devil
.
Therefore
let
our
experiences
,
especially
of
comfort
,
be
judged
by
the
Word
,
in
these
Particulars
.
First
,
In
the
manner
and
way
how
thou
comest
by
them
,
Are
they
by
the
Scriptures
truly
understood
?
(
I
say
,
truly
understood
:
)
For
,
if
thou
abusest
Scripture
,
putting
thy
own
sense
upon
it
,
and
thereby
receiving
comfort
,
it
is
no
longer
then
Verbum
Dei
,
but
verbum
tuum
;
thou
wrestest
it
,
and
makest
it
thy
own
,
or
the
devils
,
and
not
Gods
.
If
therefore
thy
experience
of
comfort
be
grounded
on
the
Word
,
if
thy
consolation
flow
from
hence
,
then
this
will
abide
,
That
we
through
comfort
of
the
Scriptures
might
have
hope
,
Rom.
15.
4.
The
Spirit
of
God
doth
first
lead
into
all
truth
,
and
then
into
all
comfort
.
Secondly
,
In
the
original
,
and
the
efficient
cause
;
is
it
from
God
,
from
the
Spirit
of
God
?
Or
from
the
devil
,
who
may
harden
thy
heart
,
and
make
thee
have
such
joy
as
mad
men
have
,
not
feeling
their
own
misery
?
The
comfort
and
the
joy
that
is
truly
so
,
is
still
attributed
to
God
and
the
Holy
Ghost
,
as
the
fountains
thereof
.
Thirdly
,
Doth
thy
experience
of
Consolation
make
thee
more
humble
and
empty
?
conducing
to
holinesse
,
if
by
this
thou
art
more
quickned
to
mortifie
sinne
,
to
subdue
the
corruptions
that
remain
;
if
this
be
like
oyl
to
the
wheeles
,
thou
art
more
fervent
,
more
First
,
None
can
wisely
be
a
Physician
to
heal
a
disease
in
another
,
unlesse
he
have
skill
and
understanding
in
the
nature
of
it
,
and
the
fit
remedy
for
it
.
Now
while
a
man
hath
no
experimental
knowledge
of
Gods
workings
upon
his
own
soul
,
he
hath
no
skill
,
no
heavenly
heart
about
the
diseases
in
others
souls
.
Bring
a
poor
wounded
soul
that
is
burdned
with
sinne
,
that
would
be
directed
into
Evangelical
comforts
,
to
a
Pharisaical
,
self-righteous
Doctor
,
and
alas
,
he
will
,
as
Ely
thought
the
poor
weeping
woman
,
bitter
in
soul
,
and
praying
to
God
,
to
be
drunk
;
so
will
these
think
such
an
one
mad
and
foolish
.
Hence
(
you
heard
)
Christ
would
be
tempted
as
we
are
,
that
he
might
succour
those
that
are
tempted
;
that
he
might
have
the
tongue
of
the
learned
,
to
speak
to
such
who
are
weary
.
Those
that
have
not
been
thus
humbled
,
thus
exercised
,
thus
comforted
,
they
are
no
waies
able
to
be
any
helpfull
comforters
,
but
like
the
Priest
and
the
Levite
,
will
passe
by
those
who
are
thus
wounded
.
Secondly
,
As
such
can
have
no
skill
or
understanding
,
so
they
cannot
have
any
sutablenesse
of
pity
and
compassion
to
those
that
are
so
afflicted
in
spirit
,
and
needed
comfort
.
She
said
,
Non
ignara
mali
miseris
,
&c.
The
experience
she
had
of
miseries
,
made
her
pity
those
that
were
in
the
like
.
God
would
have
the
Jews
be
kind
to
strangers
,
because
they
had
once
been
strangers
themselves
.
Thou
that
hast
been
in
the
deep
waters
of
Gods
wrath
,
thou
that
knowest
how
insupportable
it
is
,
to
feel
the
frowns
and
wrath
of
God
for
sin
,
with
what
melting
bowels
,
with
what
pittifull
affections
wilt
thou
be
,
like
the
good
Samaritan
?
Hence
it
is
,
that
as
the
Lord
Christ
himself
did
conflict
with
the
wrath
of
God
,
being
in
unspeakable
agonies
,
so
also
many
of
the
choicest
servants
of
God
,
especially
Ministers
,
have
been
under
the
harrow
and
hammer
of
these
desertions
,
that
they
may
be
more
polished
for
Gods
building
.
Luther
doth
manifest
in
several
places
,
what
the
great
works
of
God
were
that
he
felt
on
himself
,
so
that
though
of
a
stout
and
undaunted
spirit
,
yet
the
anger
of
God
did
beat
him
to
powder
;
and
finding
no
help
for
his
afflicted
soul
in
any
Popish
Principles
,
no
more
then
the
Dove
could
place
of
abode
,
while
the
waters
did
overflow
,
at
last
,
when
it
pleased
God
to
comfort
him
by
Evangelical
comforts
,
through
a
right
understanding
of
Christ
and
righteousnesse
,
what
a
tree
of
life
did
his
tongue
become
to
others
?
How
many
did
he
comfort
,
by
those
comforts
God
had
comforted
him
?
Calvin
also
,
it
's
noted
of
him
,
that
he
was
a
man
of
deep
and
retired
thoughts
within
,
yet
did
retain
them
much
in
his
own
brest
;
and
no
doubt
,
by
this
he
was
the
more
prepared
to
be
an
excellent
Instrument
in
the
Church
of
God
.
We
see
then
,
he
only
,
that
hath
the
experimentals
,
either
of
the
bitternesse
of
sinne
,
or
the
sweetnesse
of
the
Gospel
,
is
only
able
,
with
a
tender
heart
and
hand
,
to
cure
a
wounded
soul
.
And
certainly
,
if
the
Apostle
make
this
an
Argument
,
Gal.
6.
1.
to
rejoynt
(
as
it
were
)
one
that
is
overtaken
in
a
fault
,
because
the
most
spiritual
may
be
tempted
,
how
much
rather
when
thou
hast
been
tempted
?
So
that
this
experimental
way
in
holy
things
,
worketh
much
commiseration
,
and
sympathizing
with
those
who
groan
under
the
hand
of
God
upon
them
.
When
Judas
was
in
that
perplexed
agony
,
crying
out
,
I
have
sinned
,
in
betraying
the
innocent
blood
;
with
what
stony
and
seared
hearts
did
the
Pharisees
reject
him
,
saying
,
What
is
that
to
us
,
look
thou
to
that
?
It
's
a
mercy
for
broken-hearted
sinners
,
to
fall
into
the
hands
of
a
tender
experienced
Believer
,
who
hath
felt
what
they
feel
,
and
so
is
able
to
conceive
of
their
sad
estate
.
And
indeed
,
even
as
for
instruction
of
the
ignorant
,
there
needeth
much
patience
,
so
there
doth
also
pitty
,
which
will
put
thee
upon
unwearied
diligence
to
comfort
the
dejected
.
For
,
it
is
not
a
work
soon
done
,
they
must
bear
with
many
infirmities
;
they
are
full
of
subtile
objections
;
and
when
they
are
for
a
while
comforted
,
they
loose
all
presently
again
:
insomuch
that
he
must
have
tender
bowels
,
who
is
not
wearied
out
with
their
weaknesses
.
Thirdly
,
Such
experienced
ones
are
only
able
to
deal
with
tempted
souls
,
because
the
afflicted
find
such
only
reall
.
Such
are
in
earnest
:
He
that
hath
experimentally
felt
the
bitternesse
of
sinne
,
maketh
it
manifest
to
others
,
that
it
's
not
meer
Oratory
or
Eloquence
,
that
sets
him
against
sinne
,
but
something
within
,
that
he
feeleth
burning
like
fire
within
.
The
very
Heathen
could
say
,
Si
vis
me
flere
dolendum
est
primo
tibi
,
A
man
that
hath
not
inwardly
felt
the
power
of
truth
upon
his
heart
,
he
is
so
cold
,
so
formall
,
so
lazy
,
that
you
cannot
tell
whether
he
believeth
the
things
he
preacheth
to
be
true
,
or
no.
And
so
also
for
comfort
,
must
it
not
much
satisfie
the
dejected
soul
to
meet
with
one
under
the
same
temptations
,
under
the
same
fears
,
and
yet
now
prayeth
with
joy
,
heareth
with
joy
?
Thou
canst
find
all
thy
heart
(
as
it
were
)
in
him
,
and
yet
he
is
delivered
,
he
is
comforted
,
who
thought
it
as
impossible
as
I
do
:
Whereas
if
a
man
be
a
stranger
to
these
workings
of
God
,
the
tempted
soul
flyeth
off
,
saying
,
He
knoweth
not
how
to
judge
of
these
things
;
I
can
give
no
credit
to
him
.
Fourthly
,
Such
are
only
able
,
because
they
alone
are
faithfull
.
They
dare
not
flatter
them
;
they
dare
not
sooth
them
:
They
will
give
them
no
comfort
,
that
made
the
heart
of
those
merry
,
whom
God
would
have
made
sad
.
And
there
are
many
in
the
ministerial
Office
,
that
are
unworthy
,
and
flattering
in
this
case
,
comforting
every
one
that
lyeth
a
dying
,
though
never
so
prophane
.
Now
he
that
is
truly
humbled
,
careth
not
for
such
a
mans
comfort
,
he
knoweth
he
will
not
deal
faithfully
;
he
will
send
me
to
hell
with
comfort
.
And
whereas
it
is
one
rule
,
that
experienced
Divines
give
to
tempted
souls
,
That
under
their
fears
and
doubts
,
they
must
believe
the
judgment
of
the
Ministers
of
God
about
their
condition
,
rather
then
themselves
;
this
must
be
understood
of
sound
,
faithfull
,
and
experienced
Ministers
;
otherwise
,
it
is
a
most
dreadfull
thing
to
fall
into
the
hands
of
fawning
,
flattering
Ministers
,
who
will
encourage
them
,
and
send
them
to
Heaven
,
when
they
themselves
know
not
either
what
true
sorrow
for
sinne
,
or
true
Evangelical
comfort
meaneth
.
Use
1.
Of
Exhortation
to
the
Ministers
of
Gods
Word
,
not
to
think
learning
,
study
,
reading
of
Books
,
enough
to
qualifie
thee
for
a
Ministerial
employment
,
but
implore
much
the
work
of
Gods
Spirit
herein
.
A
good
heart
,
a
gracious
heart
,
will
help
as
well
as
good
Books
.
Do
not
rest
only
upon
studied
and
acquired
gifts
,
but
pray
also
for
infused
and
inspired
.
Use
2.
Of
Instruction
to
the
people
of
God
,
How
usefull
it
is
to
communicate
their
gracious
experiences
one
to
another
;
much
edification
,
much
consolation
may
come
hereby
.
Whose
sadnesse
hast
thou
comforted
?
Whose
deadnesse
hast
thou
quickned
?
It
may
be
thou
hast
learned
a
precious
receit
how
to
cure
such
a
sinne
,
such
a
temptation
,
and
why
doest
thou
not
help
others
?
SERM.
XLIII
.
It
is
a
special
Duty
incumbent
upon
every
one
both
Minister
and
Christian
,
to
apply
comforts
to
the
Afflicted
in
a
right
manner
.
2
COR.
1.
4.
That
we
may
be
able
to
comfort
them
which
are
in
any
trouble
.
IN
this
final
cause
,
we
considered
the
Subject
,
who
are
fit
for
this
comfort
,
and
they
are
said
to
be
such
who
are
in
any
trouble
.
Those
that
abound
in
mercies
need
no
comfort
;
we
are
not
to
give
honey
to
such
full
stomacks
.
But
the
troubled
,
the
afflicted
,
these
are
they
,
whose
condition
we
are
to
commiserate
.
From
whence
observe
,
That
it
is
a
special
duty
,
in
a
right
manner
,
to
comfort
those
that
are
in
We
are
not
only
to
seek
the
conversion
of
such
who
go
astray
,
but
also
to
regard
the
consolation
of
those
that
lack
it
.
Hence
Lam.
1.
the
Church
complaineth
,
That
she
had
none
to
comfort
her
.
The
Apostle
speaketh
of
this
duty
often
,
1
Thess.
4.
18.
Comfort
one
another
with
these
things
.
1
Thess.
5.
11
,
14.
Comfort
the
feeble
minded
.
You
see
by
this
pressing
this
duty
so
often
,
that
we
are
seriously
and
diligently
to
practise
it
,
lest
as
God
will
judge
for
neglect
of
corporal
alms
to
fit
objects
of
charity
,
so
also
he
will
call
to
account
for
the
not
dispencing
of
these
spiritual
alms
.
Thou
hast
not
visited
those
,
who
were
spiritually
imprisoned
by
the
guilt
of
their
sins
;
neither
fed
those
with
the
bread
from
Heaven
who
were
hungry
.
Hence
it
is
that
the
Apostle
speaking
concerning
the
incestuous
person
,
who
was
now
deeply
humbled
for
his
sinne
,
2
Cor.
2.
7.
exhorts
them
to
comfort
him
,
lest
he
be
swallowed
up
with
too
much
sorrow
.
We
have
a
notable
instance
for
this
in
Jobs
friends
,
Job
2.
11.
who
when
they
heard
of
all
the
evil
that
was
come
upon
him
,
they
made
an
appointment
together
to
come
and
mourn
with
him
,
and
to
comfort
him
.
Thus
you
see
that
it
is
a
special
duty
,
we
are
carefully
to
discharge
,
to
refresh
the
souls
of
others
who
are
cast
down
;
That
as
the
custom
was
among
the
Jews
,
and
Solomon
he
giveth
a
precept
about
it
,
Prov.
31.
6
,
7.
Give
wine
unto
those
that
are
of
an
heavy
heart
,
that
he
may
drink
,
and
remember
his
misery
no
more
.
So
we
are
in
a
spiritual
consideration
to
give
the
wine
of
the
Gospel
to
such
as
mourn
for
To
discover
this
truth
,
Consider
First
,
The
troubled
(
as
you
heard
formerly
)
are
of
two
sorts
;
Those
who
are
afflicted
in
soul
,
as
the
incestuous
person
,
whom
sorrow
had
almost
swallowed
up
as
a
whirlpool
.
These
that
call
for
a
drop
of
water
(
as
it
were
)
to
cool
their
scorching
souls
,
and
cannot
have
it
.
To
such
as
these
we
are
to
apply
our selves
with
all
tendernesse
to
comfort
them
,
as
the
Apostle
exhorted
the
Corinthians
.
For
seeing
that
a
wounded
spirit
is
more
hardly
born
,
than
any
outward
misery
whatsoever
;
no
wonder
that
in
this
case
if
ever
,
we
come
with
all
comforting
medicines
to
heal
them
and
revive
them
.
We
read
the
Lord
Christ
,
when
he
was
in
those
agonies
,
conflicting
with
the
sense
of
Gods
wrath
,
that
even
he
himself
had
an
Angel
to
comfort
him
.
Must
Christ
the
Sonne
of
God
have
an
Angel
sent
to
comfort
him
?
How
much
more
then
a
poor
wretched
sinner
,
ready
to
fall
into
hell
with
the
burden
of
his
sins
?
This
is
fully
represented
by
Elihu
;
Job
33.
28.
where
speaking
of
a
man
chastened
by
the
Lord
,
and
consuming
away
,
so
that
he
doth
even
abhor
to
eat
his
bread
,
If
there
come
an
Interpreter
,
a
Messenger
,
one
amongst
a
thousand
,
that
can
shew
to
such
his
uprightnesse
,
that
make
it
evident
to
him
that
he
is
no
hypocrite
,
but
the
truth
of
grace
abideth
in
him
,
then
his
flesh
shall
be
fresh
as
a
childs
,
he
shall
pray
to
God
,
and
he
will
be
favourable
,
and
he
shall
see
his
face
with
joy
.
See
what
a
wonderfull
change
such
a
messenger
may
make
,
he
doth
even
raise
him
from
the
dead
,
he
that
was
pininig
away
is
returned
to
his
youth
,
and
this
is
for
spiritual
troubles
.
Again
,
in
the
second
place
,
There
are
outward
troubles
;
and
it
's
our
duty
to
Hence
in
the
second
place
,
Every
one
in
trouble
doth
greatly
need
the
assistance
and
help
of
others
to
comfort
them
.
Take
the
most
godly
Minister
,
or
the
most
Romans
,
That
he
might
be
comforted
with
them
,
though
that
might
be
in
respect
of
their
graces
,
to
see
this
flourish
,
as
in
other
places
,
Ye
are
my
Crown
and
my
Joy
,
if
you
stand
fast
in
the
Lord
.
But
howsoever
we
see
job
,
though
so
eminent
,
yet
not
able
to
pour
oyl
into
his
own
wounds
,
he
is
without
comfort
,
and
cannot
help
himself
.
Now
there
are
these
Reasons
,
Why
those
who
are
afflicted
,
though
never
so
able
and
gracious
,
yea
excellently
skilfull
to
comfort
others
,
yet
they
themselves
need
help
from
others
in
their
temptations
:
First
,
Because
their
temptations
do
darken
and
obnubilate
their
own
judgements
,
and
so
they
are
not
able
to
see
that
ground
,
and
those
arguments
of
comfort
,
which
others
may
.
It
is
with
them
,
as
those
who
would
behold
their
face
in
a
broken
glass
,
or
in
muddied
streams
;
like
those
that
look
through
a
green
glass
,
they
judge
every
thing
green
;
while
judgement
is
kept
clear
,
though
faith
be
weak
,
yet
still
there
is
some
support
;
but
then
is
the
soul
wholly
cast
down
,
when
the
eye
is
become
darkness
,
when
in
stead
of
a
Father
it
apprehends
God
a
Judge
;
when
instead
of
beholding
the
gracious
works
of
Gods
Spirit
in
themselves
,
they
think
they
see
nothing
but
hypocrisie
and
rottenness
in
themselves
.
Oh
now
how
welcome
is
such
an
one
of
a
thousand
,
who
shew
to
that
man
his
uprightness
!
Secondly
,
The
most
eminent
in
their
troubles
need
comfort
from
others
,
Because
the
sense
and
feeling
of
their
grief
doth
wholly
possesse
them
,
so
that
they
mind
nothing
else
.
Whatsoever
it
be
that
is
a
burden
upon
them
,
with
this
they
rise
,
and
go
to
bed
,
and
groan
under
it
;
now
another
Christian
is
very
fit
to
put
them
in
mind
of
such
promises
,
to
remember
them
of
such
passages
in
Scripture
,
which
their
immoderate
sorrow
had
wholly
driven
out
of
their
mind
.
The
soul
of
a
man
cannot
be
intent
to
many
things
at
once
;
therefore
the
sense
and
feeling
of
its
particular
exercise
taketh
up
the
whole
heart
,
as
if
there
were
no
Scripture
,
no
promise
,
no
balm
in
Gilead
;
for
any
then
to
be
a
Remembrancer
,
a
Monitor
;
you
forget
such
a
place
,
you
remember
not
what
the
Scripture
delivereth
concerning
your
condition
,
or
you
do
not
think
of
what
you
have
formerly
.
Say
with
David
,
I
will
remember
the
works
of
the
Lord
of
old
.
Thus
(
I
say
)
even
the
most
eminent
are
so
apt
to
be
sensible
of
what
is
upon
them
,
that
they
remember
not
such
things
as
may
do
them
good
.
Thirdly
,
Even
the
most
eminent
,
who
are
in
any
trouble
,
they
cannot
so
bear
it
,
but
they
are
subject
to
unbelief
,
to
discontent
,
to
frowardnesse
,
to
many
sad
exercises
of
soul
.
And
therefore
no
wonder
,
if
they
need
the
help
of
others
to
allay
that
evil
spirit
in
them
,
as
Martha
said
,
Lord
,
if
thou
hadst
been
here
,
my
brother
had
not
died
:
So
mayest
thou
say
,
Oh
if
such
a
Christian
,
such
a
Minister
had
been
with
me
,
I
had
not
been
so
impatient
,
I
had
not
been
so
dejected
!
We
cannot
be
in
exercises
,
especially
in
spiritual
desertions
,
and
the
sense
of
Gods
wrath
;
but
withall
there
will
arise
much
sinne
,
there
will
be
froth
and
mud
that
our
hearts
will
send
forth
.
In
this
boiling
of
the
soul
there
will
arise
some
scumme
.
It
is
true
in
Christ
,
although
he
was
under
those
disconsolate
desertions
destitute
of
comfort
,
yet
all
the
while
there
was
no
sinne
in
him
,
no
grace
was
weakned
,
though
his
comfort
was
abated
,
his
soul
was
like
a
glass
with
pure
water
in
it
,
all
the
moving
and
tossing
of
it
up
and
down
,
could
not
cause
any
filth
or
mud
in
it
;
but
it
is
otherwise
with
us
,
our
souls
have
mud
,
a
sinfull
sediment
in
the
bottome
,
and
no
sooner
are
we
tossed
and
moved
up
and
down
,
but
this
cometh
to
the
top
,
our
corruption
sheweth
it self
presently
;
and
therefore
we
need
the
prayers
,
the
advice
of
others
,
yea
rebuke
sometimes
,
because
like
Rachel
,
We
refuse
to
be
comforted
.
Fourthly
,
Every
one
needeth
comfort
from
others
in
trouble
,
Because
the
Devil
is
then
most
forward
and
busie
;
He
is
ready
to
accuse
God
to
thee
,
and
to
accuse
thee
to
God
;
He
moveth
in
job's
wife
,
that
he
should
curse
God
and
die
.
He
is
the
Prince
of
darkness
;
and
a
roaring
Lion
,
seeking
whom
he
may
devour
;
and
those
that
are
afflicted
they
are
almost
in
his
jaws
:
The
room
is
almost
ready
swept
and
garnished
for
him
:
How
many
in
their
troubles
hath
he
prevailed
upon
to
despair
,
to
self-murder
,
to
destroy
themselves
?
Thus
he
is
watching
at
his
advantage
,
to
provoke
thee
in
thy
troubles
,
to
impatience
,
to
discontent
,
and
from
these
to
rage
and
fretting
against
God
,
and
from
these
to
final
despair
:
Shall
then
the
Devil
be
thus
busie
to
assault
a
poor
soul
?
and
wilt
thou
not
be
as
diligent
to
recover
him
?
Lastly
,
Though
God
be
the
God
of
all
comfort
,
and
so
he
can
if
he
please
comfort
without
any
Paul
'
s
,
any
Ministers
,
or
Christians
,
yet
he
hath
appointed
their
service
as
a
means
by
which
he
will
comfort
us
.
It
might
be
thought
a
vain
thing
,
to
send
for
Minister
or
Christians
to
comfort
,
seeing
it
is
God
onely
that
can
do
this
;
but
you
must
know
,
God
will
do
it
by
his
instituted
means
.
Whereas
therefore
it
is
the
Devils
great
temptation
to
keep
off
such
afflicted
ones
from
coming
to
the
publick
Ordinances
,
from
Prayer
,
from
revealing
and
manifesting
their
temptations
,
to
those
that
are
holy
and
wise
:
Let
such
troubled
souls
know
,
that
this
is
the
way
to
throw
themselves
irrecoverably
into
the
Devils
mouth
;
and
therefore
though
God
will
comfort
;
yet
it
must
be
in
the
use
of
the
means
appointed
by
the
Ministry
,
by
Prayer
,
by
Conference
:
Therefore
though
thou
complainest
,
thou
darest
not
pray
,
thou
darest
not
come
to
the
Ordinances
,
for
then
thy
temptations
are
most
violent
and
fiery
,
yet
give
not
them
over
,
for
in
and
through
these
God
will
at
last
communicate
comfort
to
thee
;
God
is
the
God
of
comfort
through
the
instituted
and
appointed
means
of
comfort
.
Indeed
if
by
an
absolute
necessity
thou
art
deprived
of
all
means
of
comfort
from
others
,
as
many
of
the
Martyrs
have
been
,
then
thou
mayest
expect
immediate
consolations
from
God
,
and
that
he
will
be
in
stead
of
all
Ministers
,
and
godly
friends
to
thee
.
And
so
much
for
the
second
general
head
.
In
the
third
place
,
The
dispensation
of
comfort
to
those
that
are
in
trouble
,
Th●ssal●nians
,
to
comfort
one
another
,
he
speaketh
to
them
as
private
Christians
.
Potestativè
is
that
whereby
the
Ministers
of
the
Gospel
,
who
are
in
Power
and
Office
,
do
administer
consolation
to
others
.
And
as
the
Minister
in
Office
hath
a
peculiar
promise
from
God
in
the
discharge
of
his
Office
;
so
may
the
private
Christian
expect
a
greater
success
in
his
labours
,
when
faithfully
discharged
:
For
the
Office
is
not
enough
,
unless
it
be
dispensed
in
Gods
way
.
Hence
to
them
is
given
the
Keyes
or
Power
to
bind
and
loose
,
with
this
addition
,
that
what
they
do
shall
be
ratified
,
that
is
,
as
they
say
,
Clave
non
errante
,
provided
that
they
bind
or
loose
in
a
Scripture-way
.
The
Minister
then
of
the
Gospel
is
by
his
Office
to
comfort
as
well
as
to
terrifie
,
to
loose
as
well
as
to
bind
;
not
that
he
doth
these
things
authoritatively
,
but
ministerially
and
declaratively
only
,
yet
so
that
in
the
declaration
of
this
,
a
specia
:
success
may
be
expected
from
God
.
Hence
James
5.
14
,
15.
Those
who
are
sick
,
are
commanded
to
call
for
the
Elders
to
pray
for
them
;
and
in
that
is
included
all
other
duties
requisite
to
the
saving
of
that
sick
mans
soul
.
Yea
some
have
been
so
greatly
disconsolate
,
and
tempted
by
Satan
,
that
learned
and
pious
Divines
have
though
is
convenient
,
to
give
a
particular
absolution
,
and
private
application
of
the
Gospel
to
such
an
humbled
sinner
,
and
that
in
a
ministerial
way
,
as
in
the
name
of
Christ
.
Fourthly
,
We
say
in
the
Doctrine
,
That
it
's
a
duty
in
a
right
manner
to
administer
comfort
to
such
as
are
in
trouble
.
Now
that
right
manner
comprehends
very
much
,
for
an
unseasonable
and
unwise
,
or
unfaithfull
comfort
,
doth
destroy
rather
than
do
good
;
even
as
Physick
unseason
by
given
.
To
a
right
manner
,
there
is
required
:
1.
A
skill
and
knowledge
of
the
temptation
,
as
also
the
disposition
of
him
who
is
thus
exercised
.
To
be
a
Physician
of
souls
requireth
admirable
prudence
and
wisdome
above
what
is
in
the
master
of
the
body
.
Every
temptation
is
not
cured
by
every
comfort
,
neither
is
every
exercised
man
the
same
he
appeareth
to
be
;
he
may
be
an
hypocrite
,
he
may
live
in
known
sinnes
to
himself
,
yet
secret
to
others
;
and
if
comfort
be
given
to
every
one
that
complaineth
,
this
will
be
to
give
pearl
to
swine
.
Job's
friends
,
though
wise
and
godly
,
did
mistake
in
the
nature
of
Job's
affliction
,
thinking
it
was
for
some
extraordinary
sinne
,
or
his
hypocrisie
in
the
wayes
of
God
,
whereas
it
was
for
the
trial
of
his
graces
:
They
also
mistook
about
his
person
,
condemning
him
for
an
hypocrite
,
when
yet
he
was
full
of
integrity
.
Thus
you
see
we
may
mistake
on
the
right
hand
,
and
on
the
left
.
2.
The
right
way
of
comforting
lieth
in
taking
the
Scripture-way
,
and
that
is
by
discovering
sinne
,
and
searching
to
the
very
bottome
,
and
then
to
give
comfort
;
as
you
do
in
wounds
,
go
to
the
bottome
before
you
heal
.
The
Scriptures
do
sadly
complain
of
those
Priests
that
daubed
with
untempered
morter
,
that
cryed
Peace
when
there
was
none
;
and
no
doubt
many
Ministers
shall
answer
for
their
applying
of
false
comforts
,
as
well
as
teaching
false
Doctrines
.
Every
sick
man
looketh
that
the
Minister
should
only
comfort
him
;
if
he
speak
of
sinnes
and
damnations
,
he
is
counted
cruel
,
and
one
that
will
drive
men
to
despair
.
But
content
your selves
,
we
must
not
,
we
dare
not
comfort
,
but
in
the
Scripture-way
;
and
that
is
to
such
only
as
do
mourn
for
their
sinnes
;
and
that
upon
true
grounds
.
For
every
Pharaoh
and
Ahab
can
humble
themselves
,
while
the
hand
of
God
is
upon
them
,
and
they
think
they
shall
die
;
but
these
are
not
the
mourners
that
God
would
have
comforted
;
thou
must
bewail
thy
sinnes
from
spiritual
principles
and
heavenly
motives
,
such
as
will
hold
in
thy
health
,
as
well
as
in
thy
sickness
.
This
then
is
the
soul
of
this
Doctrine
,
It
's
a
duty
to
comfort
those
who
are
in
a
trouble
,
but
in
a
wise
,
faithfull
Scripture-way
.
Otherwise
those
damned
souls
thrown
into
hell
,
will
to
all
eternity
curse
those
Ministers
that
cryed
Peace
,
peace
to
them
:
Oh
that
ye
had
cryed
hell
,
hell
,
damnation
,
damnation
to
us
;
that
might
have
done
us
more
good
!
SERM.
XLIV
.
That
the
same
Grounds
of
Comfort
,
which
revive
the
Hearts
of
one
Godly
man
,
may
do
the
same
likewise
to
another
.
2
COR.
1.
4.
By
the
comfort
wherewith
we
our selves
are
comforted
of
God
.
WE
shall
at
this
time
finish
the
Text.
For
whereas
two
things
remain
in
the
Division
,
The
Manner
,
how
the
Apostles
do
comfort
others
,
and
that
is
,
By
the
comfort
wherewith
they
themselves
are
comforted
.
And
the
Fontal
Cause
of
all
,
who
is
said
to
be
God
.
Of
this
later
,
we
have
said
enough
already
.
We
shall
therefore
at
this
time
dispatch
the
former
.
That
comfort
by
which
the
Apostles
themselves
were
refreshed
,
by
that
did
they
revive
others
,
even
those
that
were
farre
inferiour
to
them
both
in
gifts
and
graces
.
So
that
as
by
the
same
Sunne
both
the
rich
and
the
poor
do
see
;
one
finds
the
sweetness
of
the
light
as
well
as
the
other
.
Thus
also
by
the
same
grounds
of
comfort
,
that
any
godly
man
may
be
supported
,
all
may
be
.
Observe
,
That
those
grounds
of
comfort
which
revive
the
heart
of
one
godly
man
may
also
do
another
.
That
which
is
wine
to
make
glad
the
heart
of
Paul
,
will
also
exhilarate
the
hearts
of
others
,
who
believe
in
Christ
.
That
which
is
honey
to
one
cannot
be
gall
to
another
.
This
truth
hath
its
great
practical
use
.
And
First
,
Let
us
consider
,
That
there
are
general
grounds
of
comfort
for
all
the
godly
in
all
their
tribulations
,
and
there
are
special
particular
ones
.
The
general
grounds
of
comfort
are
such
,
that
all
the
godly
may
make
use
of
at
all
times
,
be
they
Jew
or
Gentile
,
bond
or
free
,
eye
or
foot
in
the
body
of
Christ
,
there
is
no
difference
,
no
exemption
,
this
fountain
is
set
open
.
Neither
is
it
like
the
pool
of
Bethesda
,
wherein
the
first
only
that
stept
in
could
be
healed
,
for
here
all
are
invited
to
drink
,
first
and
last
,
and
that
abundantly
.
There
are
Catholicon
comforts
,
that
let
our
diseases
be
what
they
will
be
,
these
are
proper
to
cure
us
.
There
are
some
promises
so
full
of
general
comfort
for
every
condition
,
that
they
are
made
for
the
meridian
of
every
godly
man
.
Let
us
give
you
some
summary
draught
of
them
:
As
1.
That
all
afflictions
do
come
from
the
love
of
a
Father
to
such
as
believe
.
Heb.
12.
6.
For
whom
he
loveth
,
he
chasteneth
.
So
that
you
see
here
is
such
an
argument
of
comfort
,
that
every
member
of
the
body
of
Christ
may
use
.
2.
Another
general
ground
of
comfort
,
is
,
The
end
and
fruit
of
afflictions
.
As
they
come
from
Gods
love
,
so
they
are
to
subdue
sinne
,
to
bring
us
nearer
Rom.
8.
All
things
shall
work
together
for
the
good
of
those
who
love
God
.
The
Apostle
also
speaketh
notably
of
these
afflictions
in
respect
of
the
issue
of
them
,
as
well
as
of
the
original
whence
they
flow
,
Heb.
12.
9
,
10
,
11.
where
a
three-fold
advantage
is
said
to
come
by
them
:
1.
By
yeelding
to
the
Father
of
Spirits
chastising
us
,
we
live
.
Tribulations
therefore
are
the
way
to
make
us
live
spiritually
here
,
and
eternally
hereafter
.
If
it
were
not
for
afflictions
thou
mightst
die
and
be
damned
;
They
have
prevented
much
sinne
;
They
have
been
like
a
file
to
the
iron
to
get
off
the
rust
;
They
have
been
like
the
plowing
and
harrowing
of
the
ground
to
fit
thee
to
bring
forth
fruit
.
And
2.
God
is
said
to
chastise
us
for
our
profit
,
which
is
expressed
to
be
,
That
we
might
be
partakers
of
holinesse
.
Tribulations
then
are
very
profitable
and
advantagious
things
,
though
flesh
and
blood
can
hardly
say
so
.
It
may
be
thy
afflictions
have
done
thee
more
good
,
than
all
the
mercies
thou
ever
hadst
.
And
therefore
under
every
exercise
,
examine
,
What
profit
have
I
got
?
Wherein
am
I
made
more
holy
?
And
then
3.
At
the
11th
verse
,
after
the
grievous
and
burdensome
way
of
them
for
the
present
,
afterwards
they
will
yeeld
a
peaceable
fruit
of
righteousnesse
.
The
chastening
doth
but
seem
grievous
,
and
that
for
the
present
,
but
afterwards
it
makes
more
holy
,
which
is
said
to
be
the
peaceable
fruit
of
it
.
The
soul
that
raged
and
fretted
,
finding
the
benefit
,
begins
then
in
a
peaceable
quiet
manner
to
blesse
and
praise
God
for
it
.
This
is
a
General
comfort
.
Every
godly
man
may
say
,
this
belongs
to
me
in
my
afflictions
,
as
well
as
to
any
other
.
3.
Not
to
be
too
large
here
,
The
benefits
and
heavenly
advantages
,
which
come
from
Christ
,
being
ours
,
these
also
are
comforts
in
common
.
There
is
no
fiery
sword
to
keep
out
of
this
Paradise
.
Rom.
8.
Doth
not
the
Apostle
conclude
those
great
priviledges
of
Justification
,
of
Perseverance
in
that
state
,
of
conquest
over
all
spiritual
enemies
,
and
that
from
such
general
grounds
,
as
all
the
people
of
God
may
claim
to
it
,
Because
Christ
died
,
and
because
Christ
is
risen
;
because
he
hath
given
us
Christ
,
and
how
then
not
with
him
all
things
else
?
Is
there
any
believer
so
weak
,
so
contemptible
,
that
Christ
did
not
die
for
,
and
rise
for
?
Is
there
any
to
whom
the
Father
hath
not
given
Christ
?
If
so
,
you
see
,
that
what
comforted
Paul
may
comfort
you
.
It
is
a
vain
Position
of
Papists
,
that
Paul
speaketh
so
assuredly
in
that
condition
,
because
of
an
extraordinary
revelation
that
he
had
,
that
Christ
was
his
;
for
he
grounds
his
perswasion
upon
those
general
arguments
which
belong
to
every
godly
man
.
Christ
then
,
and
his
presence
,
with
all
his
benefits
,
is
a
cordial
to
every
believer
.
This
Sunne
of
Righteousnesse
ariseth
with
healing
in
his
wings
to
the
least
believer
;
as
well
as
the
greatest
:
The
The
Dwarfe
as
well
as
the
Gyant
may
hold
this
pearle
in
his
hand
.
But
In
the
second
place
,
besides
such
general
comforts
,
which
are
(
as
some
Casuistical
Divinity
,
which
is
applied
wholly
to
rectifie
and
comfort
a
wounded
conscience
,
more
difficult
than
Polemical
is
.
The
afflicted
soul
hath
its
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
its
deeps
;
and
Satan
also
in
their
temptations
hath
his
deeps
likewise
:
Insomuch
that
it
is
choice
prudence
to
give
the
proper
cordial
,
and
to
find
out
the
true
way
of
comforting
such
,
yet
though
there
be
special
comforts
in
special
cases
,
yet
all
the
godly
that
are
in
like
temptations
,
may
,
and
ought
to
take
the
like
comforts
.
That
which
hath
done
any
godly
man
good
under
such
an
exercise
,
may
do
thee
also
good
,
if
thou
art
not
froward
and
unbelieving
.
In
the
next
place
,
let
us
consider
,
Why
those
arguments
which
some
godly
First
,
Because
all
the
Godly
they
are
(
as
I
may
so
say
)
Ejusdem
speciei
.
humane
Nature
,
though
there
be
many
individual
properties
,
and
differences
.
Thus
all
the
godly
do
partake
of
the
same
Divine
Nature
;
They
are
all
borne
of
God
;
they
are
all
become
new
creatures
.
Although
indeed
for
the
manner
of
conversion
,
and
the
degrees
of
grace
;
as
also
experiences
of
Gods
favour
and
love
in
these
things
,
there
may
be
much
variation
,
yet
in
the
main
,
as
they
all
have
the
image
of
God
,
and
so
are
like
him
:
So
they
are
also
like
one
another
.
It
's
the
common
faith
;
it
's
the
common
love
;
it
's
the
common
Image
of
God
,
which
they
all
doe
partake
of
.
So
that
godly
men
,
though
they
may
differ
in
their
gifts
,
in
degrees
of
graces
,
in
their
judgements
and
opinions
,
yet
because
the
Image
of
God
is
stampt
on
them
all
,
there
is
a
likenesse
and
similitude
between
one
another
:
What
one
feeleth
,
the
other
feeleth
:
How
one
is
affected
,
the
other
is
affected
;
they
understand
one
another
;
they
do
(
as
it
were
)
see
themselves
in
one
another
.
We
have
an
expression
,
Prov.
27.
19.
As
face
answereth
face
in
water
,
so
the
heart
of
man
to
man
.
There
is
a
two-fold
exposition
of
this
place
,
and
that
contrary
.
Some
say
,
it
is
brought
to
shew
the
falshood
and
deceitfulnesse
of
mans
heart
.
That
as
in
water
,
there
is
not
a
true
representation
of
the
face
,
so
one
mans
heart
is
not
truly
known
to
another
.
Others
they
goe
on
the
contrary
,
As
(
say
they
)
the
face
of
a
man
,
and
the
reflexion
of
it
in
the
water
are
alike
;
so
is
the
heart
of
man
to
man
,
that
is
of
one
friend
to
another
.
Therefore
a
friend
is
Alter
Ego
:
They
have
all
things
common
,
one
soul
(
as
it
were
)
and
one
heart
.
Now
if
this
be
true
of
moral
friendship
,
that
their
hearts
are
fo
alike
,
how
much
more
of
the
people
of
God
,
who
are
all
made
one
in
the
Lord
,
cis
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gal.
3.
21.
They
are
all
but
one
Person
;
their
hearts
must
needs
answer
one
another
.
Let
a
godly
man
read
David's
Psalmes
,
wherein
he
doth
experimentally
declare
what
the
workings
of
his
soul
were
:
will
not
a
godly
man
say
,
he
speaketh
his
heart
,
his
doubts
,
his
complaints
?
Seeing
then
there
is
the
same
fundamental
work
of
grace
in
all
,
no
wonder
if
what
is
suitable
to
one
,
is
also
to
another
.
Secondly
,
Another
ground
of
the
Doctrine
is
,
From
the
samenesse
and
identity
of
that
Spirit
of
God
,
which
enliveneth
all
,
and
worketh
in
all
.
For
as
it
is
with
the
body
,
though
it
hath
different
parts
,
yet
all
those
are
informed
and
animated
by
the
same
soul
.
It
is
not
one
soul
that
informeth
the
arms
,
another
the
feet
,
but
it
's
one
and
the
same
soul
that
informeth
all
.
Thus
it
is
also
with
all
the
people
of
God
,
they
may
differ
much
in
externals
,
their
condition
,
their
estate
;
yea
in
internals
also
,
in
illumination
and
sanctification
,
yet
it
is
the
same
Spirit
of
God
,
that
liveth
and
worketh
in
them
all
.
If
therefore
the
same
root
give
nourishment
to
all
of
them
,
they
all
grow
upon
the
same
stock
;
if
the
same
spirit
diffuse
it self
through
all
,
no
wonder
if
what
comforts
one
may
also
comfort
another
;
no
wonder
if
the
same
promises
revive
one
that
doth
another
.
He
said
,
Homo
sum
,
&
nihil
humani
alienum
,
&c.
He
was
a
man
;
and
so
nothing
of
a
man
was
strange
to
him
.
Thus
thou
art
a
believer
,
a
new
creature
,
and
so
nothing
that
is
proper
to
such
,
should
be
strange
to
thee
.
If
you
say
,
Seeing
they
are
all
animated
by
the
same
Spirit
,
which
is
a
Comforter
,
then
it
would
follow
,
they
are
all
comforted
alike
,
all
have
joy
alike
,
but
experience
confuteth
that
:
Two
have
the
Spirit
of
God
,
and
one
is
comforted
,
the
other
is
dejected
,
walking
in
darknesse
;
so
that
you
would
say
,
certainly
the
same
Spirit
is
not
in
both
.
The
answer
is
,
Though
the
Spirit
of
God
,
which
is
a
Comforter
be
in
all
the
godly
,
yet
it
is
a
free
agent
,
he
dispenceth
this
voluntarily
as
he
pleaseth
.
And
again
,
Though
the
Spirit
of
God
in
the
godly
encline
to
comfort
,
yet
it
is
in
an
ordered
and
appointed
way
.
If
thou
art
unbelieving
,
froward
,
then
thou
resistest
the
Spirit
of
God
within
thee
.
The
Jewes
have
a
Proverb
,
Super
maestum
non
cadit
Spiritus
Sanctus
,
which
in
a
good
sense
may
be
true
.
As
it
is
in
matter
of
Doctrine
,
so
it
is
also
in
respect
of
Consolation
.
All
the
godly
have
the
same
Spirit
,
whose
work
it
is
to
lead
into
truth
;
yet
what
wonderfull
differences
in
judgement
may
be
amongst
them
that
have
the
same
Spirit
,
yet
they
all
hold
the
foundation
,
because
the
Spirit
of
God
doth
communicate
it self
by
degrees
,
and
in
measure
,
to
one
more
,
to
another
lesse
.
Thus
it
is
also
in
respect
of
Consolation
;
though
they
have
the
same
Spirit
of
comfort
,
yet
the
out-goings
of
this
,
are
in
one
more
than
the
other
.
And
why
should
it
seem
a
strange
thing
,
for
all
the
godly
under
the
Gospel
to
have
the
same
Spirit
,
seeing
the
holy
ones
under
the
Old
Testament
,
and
those
under
the
New
are
led
by
the
same
Spirit
?
Whatsoever
Marcionites
of
old
,
and
Socinians
of
late
say
to
the
contrary
,
as
appeareth
notably
,
2
Cor.
4.
13.
We
having
the
same
Spirit
of
faith
,
as
it
is
written
,
I
believe
,
and
therefore
have
spoken
,
we
also
believe
,
and
therefore
speak
,
so
we
also
believe
,
and
therefore
rejoyce
.
Thirdly
,
Another
ground
of
the
Doctrine
is
,
Because
the
main
arguments
of
comfort
promised
in
the
Word
,
are
not
upon
personal
considerations
,
neither
are
particular
priviledges
,
but
from
that
common
reason
which
belongs
to
every
believer
.
Paul
is
comforted
,
not
because
Paul
,
not
because
an
Apostle
.
So
David
findeth
God
putting
gladnesse
into
his
heart
,
not
because
a
King
,
not
because
a
Prophet
,
but
because
godly
.
If
therefore
comforts
(
Fundamental
,
I
mean
)
are
given
upon
a
publick
interest
,
which
belongs
to
all
the
godly
,
then
it
followeth
,
what
comforts
one
,
may
,
and
should
comfort
another
.
The
Scripture
which
was
spoken
peculiarly
to
Joshua
,
Paul
applieth
,
(
Heb.
13.
)
to
every
true
believer
:
Christ
is
a
Christ
equally
to
one
believer
,
as
well
as
another
.
The
godly
cannot
strive
about
Christ
,
as
those
women
before
Solomon
about
a
childe
,
one
said
,
It
was
mine
;
and
the
other
,
It
is
mine
;
one
cannot
say
,
It
is
my
Christ
,
and
not
thine
;
but
Christ
is
every
believers
,
and
yet
not
divided
.
Let
the
Use
be
of
Direction
to
the
godly
,
In
their
application
of
comforts
,
not
to
observe
personal
considerations
so
much
.
To
say
a
Paul
may
take
comfort
,
a
David
may
,
but
shall
such
an
one
as
I
?
This
is
to
impropriate
where
God
hath
made
common
.
SERM.
XLV
.
The
true
and
unfeigned
owning
of
Christ
,
is
alwaies
accompanied
with
some
,
sometimes
with
great
Afflictions
.
2
COR.
1.
5.
For
as
the
sufferings
of
Christ
abound
in
us
,
so
our
consolation
aboundeth
by
Christ
.
THe
Apostle
doth
still
amplifie
that
necessary
and
special
truth
,
viz.
of
Gods
comforting
those
who
are
in
trouble
.
For
the
troubles
which
do
constantly
follow
the
waies
of
Christ
,
are
a
great
stumbling
block
and
offence
to
many
.
If
therefore
this
be
received
as
a
fundamental
maxime
,
Christs
Consolations
are
more
then
our
sufferings
,
then
we
shall
no
longer
be
afraid
,
but
see
that
the
Lyon
is
killed
,
and
we
may
find
honey
in
him
.
In
the
text
therefore
,
the
Apostle
is
illustrating
this
precious
Doctrine
,
shewing
,
that
God
doth
not
only
comfort
,
but
he
comforteth
proportionably
.
If
great
afflictions
,
if
overflowing
afflictions
,
then
great
comforts
,
and
overflowing
comforts
.
So
that
in
the
words
we
may
observe
two
Propositions
,
first
absolutely
considered
,
and
then
secondly
comparatively
.
The
first
Proposition
absolute
,
is
,
That
the
sufferings
of
Christ
abound
in
us
.
The
second
,
That
our
Consolation
aboundeth
by
Christ
.
Christ
is
the
cause
of
our
afflictions
,
and
Christ
is
the
cause
of
our
joy
.
Thirdly
,
The
Comparison
lyeth
in
the
terms
of
similitude
and
proportion
,
As
our
sufferings
abound
,
so
our
consolation
also
aboundeth
.
Let
us
consider
the
first
Proposition
absolutely
,
The
sufferings
of
Christ
abound
in
us
.
The
sufferings
of
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
affections
of
sinne
,
as
Rom.
7.
5.
Gal.
5.
24.
And
indeed
these
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
Paul
in
another
sense
,
for
he
suffered
and
groaned
under
them
:
But
here
in
the
text
,
and
in
many
other
places
,
it
's
applied
to
afflictions
and
sufferings
.
This
is
of
various
acception
,
for
sometimes
it
may
be
taken
subjectively
,
for
those
sufferings
which
Christ
himself
indured
.
For
though
he
was
without
sinne
,
yet
being
our
Surety
,
he
suffered
for
that
;
yea
,
he
suffered
every
way
,
God
and
man
:
so
that
his
sufferings
were
more
dreadfull
then
the
sufferings
of
all
men
put
together
.
In
these
sufferings
is
contained
the
treasure
of
all
our
peace
and
joy
,
of
which
the
Scripture
speaketh
abundantly
and
fully
:
But
with
this
our
text
doth
not
meddle
.
Therefore
in
the
next
place
,
The
sufferings
of
Christ
may
be
understood
those
he
is
affected
with
:
but
yet
it
is
in
his
Members
,
not
in
his
own
Person
.
This
is
a
very
comfortable
truth
,
that
the
sufferings
of
a
godly
man
for
Christs
Cause
,
Christ
accounts
them
as
his
sufferings
;
he
taketh
it
as
done
to
himself
.
Thus
Christ
,
though
glorified
in
Heaven
,
saith
,
Saul
,
Saul
,
why
persecutest
thou
me
?
Act.
9.
4
,
5.
Christ
is
imprisoned
,
Christ
is
buffetted
,
Christ
is
reproached
,
and
mocked
in
them
.
As
it
is
comfortable
to
the
godly
,
so
it
is
as
terrible
to
all
those
who
trouble
and
revile
the
godly
for
Christs
sake
,
as
too
many
do
,
though
they
think
with
Pilate
,
to
wash
their
hands
,
and
say
,
they
are
innocent
.
I
mean
the
carnal
and
prophane
ones
of
the
world
,
whose
rage
,
if
God
did
not
restrain
,
would
be
as
that
Haman
to
the
whole
Nation
of
the
Jews
,
not
leave
one
alive
.
But
this
is
not
chiefly
meant
here
,
though
this
be
not
to
be
excluded
.
2.
The
sufferings
of
Christ
may
be
understood
exemplarily
,
by
way
of
conformity
to
Christ
;
That
we
suffer
as
he
suffered
.
In
which
particular
,
Rom.
8.
we
are
said
to
be
conforme
unto
his
Image
.
1
Pet.
4.
13.
we
are
commanded
to
rejoyce
,
when
we
are
partakers
of
Christs
sufferings
:
That
is
,
when
we
have
a
communion
and
fellowship
with
him
.
For
if
we
suffer
with
him
,
we
shall
also
be
glorified
with
him
.
This
is
part
of
the
meaning
.
But
then
3.
That
which
is
the
principal
and
chiefest
meaning
of
the
phrase
,
is
,
to
understand
it
causally
,
those
sufferings
we
indure
because
of
Christ
:
For
owning
his
way
,
for
continuance
in
his
Discipleship
.
For
the
way
of
Christ
being
contrary
to
the
course
of
the
world
,
hence
it
is
,
that
they
are
stirred
up
as
so
many
hornets
:
They
are
the
Serpents
seed
,
and
are
of
their
Father
the
devil
,
who
was
a
murderer
from
the
beginning
;
and
therefore
if
the
godly
will
cleave
to
Christ
,
they
must
expect
no
mercy
from
the
world
.
The
second
thing
in
the
Proposition
,
is
the
attribute
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
abounds
:
It
a
Sacrifice
offered
up
for
the
sinnes
of
many
.
The
word
then
only
sheweth
,
That
the
Sons
of
God
may
not
only
suffer
,
but
their
sufferings
may
abound
,
may
overflow
;
so
that
both
in
number
and
weight
,
they
may
greatly
exceed
.
Lastly
,
In
the
Proposition
,
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
in
the
reddition
it
followeth
,
The
words
thus
explained
,
Observe
,
That
a
true
and
faithfull
owning
of
Christ
and
his
way
,
is
accompanied
with
sufferings
;
yea
,
sometimes
overflowing
and
excessive
sufferings
.
The
Apostle
takes
it
here
for
granted
;
supposeth
it
as
a
received
truth
,
that
Christs
way
,
and
sufferings
,
are
alwaies
together
:
As
the
Sun
and
shadow
;
as
the
Rose
and
prickes
.
So
that
what
was
said
of
Christ
,
is
true
also
of
every
Member
;
It
behoved
him
to
suffer
,
and
so
enter
into
glory
.
Christianus
is
Crucianus
,
said
Luther
of
old
.
I
only
adde
in
the
Doctrine
,
A
true
and
unfeigned
receiving
of
Christ
:
For
,
if
so
be
we
take
only
some
truths
,
and
some
parts
of
Christs
way
,
and
leave
those
which
most
enrage
and
trouble
the
world
;
if
we
take
his
Doctrine
,
and
not
his
Discipline
,
his
truth
,
and
not
his
godly
order
,
the
world
is
lesse
moved
.
So
if
of
his
truths
,
we
take
some
that
are
more
speculative
,
and
leave
the
rest
which
are
more
practical
and
searching
;
if
we
go
no
further
,
we
may
have
some
good
entertainment
in
the
world
.
Si
di●idio
Christoessemus
contenti
facilè
transigeremus
omnia
,
said
Calvin
on
a
particular
occasion
.
Or
,
again
,
If
men
take
up
the
whole
profession
of
Christ
,
but
upon
politick
and
carnal
ends
,
to
hold
Christ
and
his
advantages
,
to
be
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Nazia●zen
said
,
such
will
not
be
put
to
suffering
.
As
the
great
heathenish
Pleader
Sy●…
for
Romans
Idolatry
,
to
the
Emperours
,
when
pressed
to
be
a
Christian
,
said
,
Fac
me
Episcopum
Romanum
&
ero
Christianus
;
Make
me
Bishop
of
Rome
,
and
I
will
be
a
Christian
.
Thus
when
men
think
to
serve
Christ
and
Mammon
,
all
this
while
they
will
not
suffer
:
Yea
,
therefore
they
take
up
the
profession
of
Christ
(
it
may
be
)
that
they
may
not
suffer
.
As
in
Mordechai's
time
,
when
the
Jews
had
power
given
to
slay
their
enemies
,
many
became
Jews
for
fear
;
so
they
may
Christians
also
.
And
lastly
,
If
they
have
not
grosse
carnal
ends
,
and
so
be
dissembling
hypocrites
,
as
Simon
Magus
was
,
and
Julian
for
a
while
,
as
some
think
of
him
,
that
he
was
never
conscientiously
,
but
politiquely
a
Christian
,
to
please
his
Uncle
,
and
so
obtain
the
Empire
at
last
;
yet
if
they
do
own
Christ
in
a
formal
customary
general
way
only
,
they
may
escape
sufferings
:
But
to
follow
Christ
exactly
,
powerfully
,
precisely
and
singularly
,
against
the
fashion
of
the
world
;
to
get
the
Kingdom
of
Heaven
by
violence
;
to
put
out
his
right
eye
,
and
to
cut
off
his
right
hand
:
he
that
will
be
thus
a
Christian
indeed
,
he
shall
have
sufferings
enough
;
and
that
not
only
from
the
world
,
but
even
from
such
who
professe
Christ
in
Name
,
but
deny
him
in
Power
.
What
is
more
ordinary
,
then
to
see
a
titular
and
nominal
Christian
,
to
hate
and
abhor
a
reall
,
lively
and
powerfull
Christian
?
and
only
because
he
is
more
strict
and
forward
in
the
waies
of
Christ
then
he
is
.
Thus
then
you
must
understand
the
Doctrine
of
one
;
Who
is
a
Christian
in
Power
,
as
well
as
in
Name
;
of
one
who
doth
not
divide
Christ
,
but
taketh
all
of
him
;
of
one
who
is
not
a
flatterer
,
but
a
Friend
to
him
:
That
saith
to
Christ
,
as
Ruth
to
Naomi
,
I
will
not
leave
thee
,
but
where
thou
livest
,
I
will
live
.
One
that
accounteth
Christ
a
Pearl
,
and
sells
all
,
parts
with
all
his
lusts
,
his
pleasures
and
advantages
,
to
have
Christ
.
Such
an
one
as
this
,
can
no
more
be
free
from
sufferings
in
this
world
,
then
a
Dove
be
quiet
among
Hawks
,
or
a
Lamb
among
Wolves
.
To
understand
this
,
consider
,
First
,
That
the
sufferings
for
Christs
sake
,
are
as
various
and
as
extensive
as
any
comforts
we
have
,
that
we
may
be
deprived
off
.
So
that
it
's
a
fundamental
qualification
in
every
Disciple
of
Christ
,
to
love
him
before
Father
or
Mother
,
yea
life
it self
:
For
if
Christ
be
not
preferred
before
the
dearest
comforts
we
have
,
one
time
or
other
,
we
shall
be
endangered
to
betray
Christ
,
and
rather
deny
him
then
suffer
for
him
,
which
is
a
most
dreadfull
condition
.
I
mean
,
it
is
very
terrible
to
be
in
the
number
of
those
,
whose
hearts
are
so
glewed
to
these
earthly
things
,
that
they
cannot
suffer
for
Christ
;
they
cannot
part
with
all
,
when
he
calls
for
it
:
But
the
Disciple
of
Christ
,
must
be
prepared
to
suffer
in
any
thing
,
and
at
any
time
.
Sometimes
the
sufferings
are
more
extream
and
grievous
,
sometimes
lesse
,
and
more
easie
.
The
former
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
10.
32.
and
1
Pet.
4.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
greater
are
,
imprisonment
,
or
banishments
,
or
death
it self
:
And
commonly
,
death
for
Christ
,
hath
not
been
a
meer
ordinary
death
,
but
accompanied
with
those
torments
and
exquisite
pains
,
that
could
be
invented
.
Insomuch
,
that
if
you
look
over
all
Histories
,
you
cannot
find
any
such
terrible
and
barbarous
sufferings
,
as
the
people
of
God
have
been
put
upon
.
And
truly
,
there
is
no
godly
man
,
but
he
is
to
have
a
fundamental
qualification
for
this
.
There
are
also
lesser
sufferings
,
which
though
called
so
comparatively
to
greater
,
yet
in
themselves
are
very
bitter
and
grievous
:
Such
are
reproaches
,
scoffs
,
and
derisions
.
Heb.
11.
they
are
called
cruel
mockings
.
1
Pet.
4.
14.
when
he
had
spoken
before
of
a
fiery
tryal
,
then
he
mentioneth
reproaching
for
Christs
sake
.
Ismael
is
said
to
persecute
Isaac
,
yet
the
Scripture
called
that
playing
with
him
.
It
was
in
scoffs
and
mocks
,
that
this
persecution
was
;
therefore
thou
art
a
persecutor
by
the
tongue
,
as
well
as
the
hand
,
though
thou
dost
not
cast
in
prison
:
Though
thou
dost
not
bring
wood
,
and
kindle
the
fire
at
the
stake
,
yet
thy
flouts
,
thy
derisions
,
thy
mockings
,
these
are
a
persecution
,
and
the
godly
in
these
suffer
for
Christ
.
I
shall
instance
in
one
thing
more
,
and
that
is
their
Names
and
Repute
;
in
this
Christians
have
wonderfully
suffered
.
Christ
was
traduced
for
an
Impostor
,
for
one
that
had
a
Devil
,
and
doing
the
Miracles
he
did
by
Beelzebub
the
Prince
of
Devils
;
Paul
was
calumniated
for
a
seditious
and
turbulent
person
;
Athanasius
for
an
Adulterer
.
These
false
calumnies
put
the
Ancients
upon
their
Apologeticals
,
as
Tertullian
and
Athenagorus
.
Wicked
men
do
first
impose
lyes
and
slanders
upon
those
who
fear
God
,
and
when
they
have
thus
made
them
odious
,
then
they
think
they
do
deserve
any
punishment
.
What
abominable
lyes
have
the
Papists
forged
and
broached
about
Luther
and
Calvin
?
Yea
still
experience
confirmeth
it
,
that
whosoever
will
live
godly
,
prophane
and
ungodly
persons
will
divulge
a
thousand
false
reports
concerning
them
.
And
herein
they
must
look
to
suffer
,
and
not
be
troubled
for
it
.
The
Stars
are
never
the
lesse
glorious
,
though
Astronomers
have
given
ugly
names
to
them
;
the
Bear
,
and
the
Draggons
tayl
,
&c.
Thus
we
see
,
that
he
who
will
be
Christs
Disciple
,
must
be
above
riches
,
honours
,
liberty
,
a
good
Name
,
yea
above
life
it self
;
saying
to
Christ
,
as
they
to
David
,
Thou
art
worth
ten
thousand
of
us
.
Secondly
,
Although
it
is
the
portion
of
all
the
Members
of
Christ
to
be
sufferers
for
him
,
yet
at
sometime
the
storm
is
more
terrible
then
at
others
.
Sometimes
we
hear
the
Church
complaining
,
that
they
were
as
sheep
for
the
slaughter
,
killed
all
the
day
long
:
but
at
other
times
God
gave
more
respite
.
Who
hath
not
heard
of
the
ten
persecutions
?
not
that
there
were
not
farre
more
then
ten
,
but
because
they
were
most
general
,
and
commanded
by
the
will
of
those
who
then
had
power
.
So
that
suffering
times
are
various
,
according
to
Gods
dispensation
:
He
maketh
the
most
bitter
storm
many
times
to
be
but
short
.
As
in
Queen
Maries
dayes
;
after
which
came
a
long
calm
,
and
Halcyon
daies
.
Nubecula
est
,
said
Athanasius
of
his
troubles
,
It
is
a
little
storm
,
it
will
quickly
be
over
.
But
although
those
publique
times
of
suffering
be
not
alwaies
,
yet
it
is
very
hard
,
if
ever
,
to
see
one
that
liveth
godly
,
not
to
suffer
from
those
that
are
evil
,
one
way
or
other
.
Every
Abel
will
have
a
Cain
,
every
Isaac
,
an
Ismael
.
What
though
you
do
not
suffer
from
the
Pagans
or
heretiques
without
,
yet
how
greatly
do
ye
suffer
from
the
prophane
and
ungodly
within
?
Every
prophane
man
,
though
he
shrowd
himself
under
the
name
of
Christ
,
yet
he
is
of
an
Antichristian
spirit
,
if
not
doctrinally
,
yet
practically
,
and
in
deed
.
Bernard
speaking
of
the
bitter
times
by
Paganish
persecution
,
and
then
of
more
bitter
by
hereticall
,
maketh
the
third
and
most
bitter
of
all
,
to
be
in
the
evil
and
ungodly
manners
of
those
who
are
within
the
Church
.
Heu
domine
(
saith
he
)
qui
sunt
in
Ecclesiâ
primi
,
sunt
in
persecutione
primi
.
There
is
then
a
suffering
for
Christ
,
though
not
to
blood
;
and
if
every
godly
man
do
not
thus
suffer
,
let
him
fear
whether
he
be
not
a
man
pleaser
;
whether
he
fear
not
man
more
then
God
;
whether
therefore
he
be
not
applauded
as
a
wise
man
,
as
a
moderate
man
,
because
he
is
not
indeed
a
zealous
godly
man
against
sinne
in
his
place
.
The
very
Heathen
could
say
,
How
is
he
a
good
man
,
who
is
not
trouble
some
to
,
and
hated
by
an
evil
man
?
Therefore
saith
our
Saviour
,
Wo
be
to
you
,
when
all
men
speak
well
of
you
,
Luk.
6.
26.
Some
observe
the
connexion
the
Apostle
useth
,
1
Pet.
4.
11
,
12.
for
having
in
the
11
verse
exhorted
to
a
faithfull
and
diligent
discharge
of
those
Offices
we
are
betrusted
with
,
presently
exhorts
to
patience
about
afflictions
,
because
one
will
necessarily
cause
the
other
.
So
Mat.
10.
when
Christ
giveth
his
Apostles
Commission
to
preach
,
he
doth
withall
admonish
Thirdly
,
To
suffer
for
Christs
sake
,
is
very
tedious
and
grievous
to
flesh
and
blood
.
It
's
because
of
those
reproaches
,
and
many
times
dangers
,
which
accompany
the
way
of
Christ
,
that
it
is
such
a
stumbling
block
to
many
:
They
like
the
Crown
of
Glory
well
,
but
they
like
not
the
Crown
of
Thornes
.
If
Christs
way
was
a
broad
way
;
they
might
have
Christ
and
their
honours
,
Christ
and
their
lusts
,
Christ
and
their
advantages
;
then
they
would
be
as
forward
to
runne
out
and
meet
Christ
,
as
they
did
from
Jerusalem
,
crying
Hos●nna
to
him
.
Therefore
howsoever
men
have
thousands
of
pretences
to
keep
off
from
the
way
of
godlinesse
,
and
the
faithfull
owning
of
Christ
,
they
have
many
wide
gates
of
distinction
to
go
out
at
,
when
danger
is
at
hand
,
yet
it
is
fear
of
suffering
that
keepeth
most
off
their
duty
.
They
like
Christ
well
,
till
it
cometh
to
be
said
,
as
she
did
to
Moses
,
Thou
art
a
bloody
husband
to
me
:
So
Christ
will
have
thy
good
name
,
thy
estate
,
thy
life
;
this
makes
thee
prove
an
Apostate
,
and
turn
hypocrite
.
Oh
the
gulf
of
misery
,
yea
sometimes
of
despair
,
that
this
fear
of
suffering
hath
put
men
upon
!
Therefore
afflictions
for
Christs
sake
,
are
so
often
called
temptations
,
because
they
will
discover
whether
a
man
be
●ound
for
God
,
or
not
;
whether
they
love
Christ
more
then
the
creatures
.
Oh
then
,
pray
to
God
,
that
he
leave
thee
not
to
this
snare
,
to
be
afraid
to
suffer
for
doing
what
is
good
!
This
will
prove
bitter
at
the
latter
end
.
Do
you
not
see
among
Officers
,
how
fearfull
to
punish
the
drunkard
,
the
Sabbath-breaker
?
they
shall
loose
their
good
word
;
they
will
do
them
despite
and
malice
afterwards
:
Art
not
thou
all
this
while
afraid
to
suffer
for
Christ
?
He
that
suffers
for
doing
that
which
is
righteous
,
for
punishing
offenders
,
he
suffers
for
Christ
;
(
as
is
to
be
shewed
.
)
Remember
then
,
it
's
better
suffering
for
Christ
,
which
is
our
Crown
and
Glory
,
then
suffering
in
Hell
for
ever
,
because
thou
wouldst
not
do
the
will
of
God
.
SERM.
XLVI
.
The
same
Doctrine
prosecuted
,
shewing
the
Object
for
which
Christians
are
to
suffer
,
if
they
would
suffer
for
Christ
.
2
COR.
1.
5.
For
as
the
sufferings
of
Christ
abound
in
us
,
&c.
THe
Doctrine
that
hath
in
part
been
treated
on
,
is
,
That
a
true
and
faithfull
owning
of
Christ
,
is
accompanied
with
sufferings
and
persecutions
.
Some
Particulars
have
been
given
in
to
clear
this
.
We
proceed
to
adde
more
;
and
the
first
in
order
shall
be
,
That
although
it
is
very
difficult
to
flesh
and
blood
,
to
own
Christ
so
farre
as
to
suffer
for
him
,
yet
the
Scripture
represents
it
as
a
most
blessed
and
glorious
thing
,
howsoever
the
world
judge
it
reproachfull
.
I
shall
not
here
enlarge
my self
about
the
encouragements
to
suffer
,
when
Christ
calls
for
it
;
it
is
enough
at
this
time
,
in
the
general
,
to
inform
,
That
God
will
not
honour
every
one
with
persecutions
for
himself
;
It
is
a
great
expression
of
his
grace
and
favour
.
Hence
some
Confessors
,
have
desired
to
be
Martyrs
,
but
God
by
his
providence
preserved
them
,
they
have
been
greatly
humbled
,
and
dejected
under
this
,
as
if
it
were
for
some
special
sinne
and
unworthinesse
in
them
,
that
God
would
not
in
that
manner
dignify
them
.
These
are
not
words
,
and
meer
oratory
,
the
Scripture
is
clear
in
proclaiming
this
for
a
title
of
favour
,
to
be
a
sufferer
for
Christ
.
Act.
5.
41.
The
Apostles
rejoyced
that
they
were
accounted
worthy
to
suffer
shame
for
his
Name
.
That
they
might
have
shame
and
reproach
for
Christ
,
this
they
rejoyced
in
,
as
a
great
matter
of
honour
.
Who
were
they
that
the
Lord
should
so
exhalt
them
?
So
Phil.
1.
29.
To
you
it
's
given
,
not
only
to
believe
,
but
to
suffer
.
By
this
you
see
,
that
every
one
to
whom
God
doth
give
to
believe
,
he
doth
not
also
give
to
suffer
for
him
.
It
's
a
gift
then
,
and
where
this
is
bestowed
,
they
ought
to
rejoyce
,
and
to
be
exceeding
glad
.
Yea
,
1
Pet.
3.
14.
They
are
happy
.
And
,
1
Pet.
4.
16.
Thy
are
to
goorifie
God
in
that
behalf
.
If
we
could
believe
these
Scripture
truths
,
so
much
sinfull
fear
and
pusillanimity
in
the
cause
of
Christ
,
might
not
be
charged
upon
us
,
as
too
often
it
may
be
,
we
would
not
run
from
a
duty
accompanied
with
sufferings
,
as
Moses
did
from
the
rod
turned
into
a
Serpent
;
neither
should
we
with
Simon
the
Cyrenean
,
be
compelled
to
bear
the
crosse
.
That
is
observeable
,
1
Pet.
2.
19.
If
a
man
suffer
for
conscience
towards
God
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
We
translate
it
,
this
is
thankworthy
.
But
happily
that
is
not
so
proper
;
for
,
if
a
man
should
suffer
all
the
Martyrdomes
that
have
been
in
his
own
body
,
yet
God
is
not
to
thank
him
;
he
hath
not
suffered
more
then
he
ought
to
do
.
Neither
do
I
know
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
in
such
a
sense
.
Therefore
it
's
better
translated
,
This
is
a
favour
;
this
is
grace
,
if
God
bring
us
to
suffer
for
a
good
conscience
towards
him
.
If
then
thou
art
to
suffer
,
either
verbally
,
by
mocks
and
slanders
,
or
really
,
by
miseries
and
persecutions
;
set
the
Crown
of
Glory
,
to
the
Crown
of
Thornes
;
set
the
honey
,
to
the
gall
;
set
the
honour
with
God
,
to
the
reproach
amongst
men
.
That
which
the
carnal
heart
is
so
afraid
of
,
the
Scripture
makes
matter
of
joy
,
and
of
glorifying
God
for
it
.
Secondly
,
It
being
therefore
so
glorious
a
thing
,
it
is
good
to
inform
you
,
What
it
is
to
suffer
for
Christ
.
For
we
may
be
the
devils
Martyrs
,
suffer
as
offenders
,
or
as
busybodies
;
suffer
for
heresies
,
and
the
works
of
the
flesh
,
yet
perswade
and
flatter
our selves
that
we
suffer
for
Christ
.
Now
to
clear
this
,
we
must
consider
what
is
required
ex
parte
objecti
,
on
the
2.
What
is
required
ex
parte
subjecti
;
what
qualifications
ought
to
be
in
him
who
doth
suffer
for
Christ
.
And
for
the
Object
matter
,
the
Scripture
describeth
it
in
these
Particulars
:
First
,
That
what
a
man
suffereth
for
,
it
must
not
be
for
any
sinne
,
that
is
They
must
take
heed
for
what
they
suffer
:
which
is
laid
down
positively
,
and
then
oppositly
.
Positively
,
as
a
Christian
;
it
must
be
for
professing
and
doing
such
things
as
Christ
requireth
:
Let
it
not
be
strange
fire
,
but
the
fire
from
the
Altar
.
If
thou
wouldst
have
comfort
,
it
must
be
for
doing
that
which
as
a
Christian
thou
art
bound
to
do
.
And
the
opposite
to
this
,
is
to
suffer
as
a
murderer
,
as
a
thief
,
or
which
is
more
general
,
as
a
busybody
in
other
mens
matters
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
,
one
who
busily
spyeth
into
,
and
medleth
with
those
things
that
he
hath
no
call
to
;
it
's
not
his
Office
to
deal
in
.
Now
this
must
not
be
understood
,
as
the
world
will
judge
a
man
a
busybody
.
If
a
Minister
,
a
Magistrate
,
or
any
in
Office
be
zealous
against
sin
,
and
see
to
the
punishing
of
it
,
the
prophane
ones
of
the
world
call
this
an
an
hot
busy
medling
.
So
if
private
Christians
cannot
bear
the
impieties
they
see
committed
in
the
places
where
they
live
,
but
do
faithfully
and
boldly
admonish
and
reprove
such
offenders
;
and
if
this
doth
no
good
,
then
they
will
proceed
further
,
to
the
Magistrate
and
Officers
to
complain
of
such
,
that
sinne
may
be
punished
,
God
honoured
,
and
publique
judgments
prevented
.
If
(
I
say
)
private
Christians
be
thus
stirring
(
as
they
ought
to
be
,
unlesse
they
will
have
other
mens
sins
lie
at
their
doors
,
and
they
become
thereby
very
guilty
;
)
then
what
an
out-cry
is
made
?
these
are
factious
,
troublesome
,
disquieting
follows
.
So
that
to
judge
who
is
a
busy-body
,
and
when
a
man
is
guilty
of
it
,
you
must
have
recourse
to
the
Scripture
,
and
to
sound
casuistical
Divinity
,
applying
the
general
rules
of
Scripture
to
particulars
,
and
not
to
the
common
voice
and
noise
of
people
in
the
world
.
That
good
zealous
Prophet
for
God
Elisah
,
who
because
he
burned
with
fire
for
God
,
had
a
wonderfull
reward
thereof
,
to
be
carried
up
in
a
fiery
Charriot
to
Heaven
,
yet
because
he
would
not
endure
the
ungodlinesse
of
Ahab
and
Jezebell
,
what
is
said
to
him
?
Then
art
the
troubler
of
Israel
.
They
condemn
him
for
a
busy-body
,
whereas
indeed
Ahab
by
his
wickednesse
(
as
the
Prophet
said
)
was
the
troubler
of
the
Land
.
In
suffering
then
for
Christ
,
we
see
much
prudence
as
well
as
zeal
is
required
;
yet
so
,
as
not
to
regard
the
censure
of
the
world
:
For
,
who
ever
suffered
for
Christ
,
and
their
persecutors
did
not
represent
them
so
odiously
,
as
that
they
might
seem
to
deserve
it
?
This
is
the
first
thing
.
Secondly
,
For
the
object
matter
,
The
Scripture
expresseth
it
another
time
,
for
the
Name
of
Christ
.
Mat.
19.
29.
Whosoever
shall
for
sake
houses
,
lands
,
&c.
for
my
Names
sake
.
Job
.
15.
21.
All
these
things
will
they
do
to
you
for
my
Names
sake
.
What
is
Christs
name
?
not
only
the
Person
of
Christ
himself
;
but
as
the
Name
of
God
,
is
that
whereby
God
is
known
,
so
is
the
Name
of
Christ
.
Yea
,
under
this
,
is
comprehended
those
Doctrines
,
and
that
Faith
which
Christ
had
delivered
to
us
.
The
truths
of
Christ
are
to
be
dearer
to
us
then
ourlives
.
Hence
it
was
,
that
Christianity
hath
amazed
the
world
,
with
those
millions
and
millions
of
Martyrs
,
that
have
been
for
the
faith
of
Christ
.
It
was
a
wicked
opinion
of
the
Priscillianists
of
old
,
That
a
man
migh
lye
,
dissemble
,
and
forswear
the
truths
of
Christ
,
bow
to
Idols
,
and
communicate
with
heathens
in
any
bodily
worship
,
so
as
they
kept
the
true
faith
in
their
hearts
.
But
this
is
directly
opposite
to
Scripture
.
Rom.
10.
16.
With
the
heart
man
believeth
,
and
with
the
month
confession
is
made
to
salvation
.
To
salvation
:
So
that
a
man
cannot
be
saved
,
though
he
doth
in
his
heart
believe
,
if
he
do
not
,
when
it
is
casus
confessionis
,
a
case
of
confession
,
confesse
also
with
his
mouth
the
same
faith
.
And
Rom.
11.
4.
The
true
worshippers
of
God
in
Eliahs
time
,
are
described
not
only
by
their
inward
grace
,
but
externally
also
,
that
they
did
not
bow
their
knee
to
Baal
.
It
is
true
,
there
is
a
difference
between
profession
and
confession
strictly
taken
:
As
Cyprian
,
Maluit
nos
Dous
confiteri
fidem
,
non
profiteri
.
To
professe
,
is
to
do
it
ultroneously
of
our
own
accord
,
when
we
are
not
called
to
it
;
as
some
of
the
Martyrs
would
do
,
crying
out
,
Christianus
sum
,
I
am
a
Christian
;
for
which
they
were
put
to
death
.
And
this
could
not
be
excused
in
them
,
unlesse
we
say
,
an
extraordinary
heroical
frame
of
spirit
was
at
that
time
infused
into
them
by
the
Holy
Ghost
.
This
voluntary
profession
,
when
danger
is
,
is
not
required
:
Yea
,
in
lesser
truths
,
we
are
not
to
professe
them
so
,
as
to
disturbe
the
faith
of
others
.
So
the
Apostle
,
Rom.
14.
22.
Hast
thou
faith
?
have
it
to
thy self
.
But
then
,
in
case
of
confession
,
when
the
glory
of
God
,
the
good
of
the
Church
,
and
our
own
salvation
requireth
it
,
then
we
are
to
confesse
the
truths
of
Christ
,
though
we
loose
all
.
It
is
the
great
glory
attributed
by
Paul
to
Christ
,
that
(
1
Tim.
6.
13.
)
before
Pontius
Pilate
,
he
witnessed
a
good
confession
.
To
suffer
then
for
Christ
,
it
is
to
loose
all
for
his
Truth
,
for
his
Faith
,
when
he
requireth
.
Therefore
though
Heretiques
may
glory
in
their
sufferings
,
and
they
be
canonized
as
Saints
amongst
their
Disciples
,
yet
they
will
be
sound
to
have
lost
their
blood
in
vain
,
and
that
they
were
not
the
Lord
Christs
,
but
the
devils
Martyrs
.
The
Donatists
of
old
,
yea
those
Circumcelliones
,
that
would
kill
themselves
,
and
like
mad
men
,
would
make
others
kill
them
,
did
triumph
in
the
name
of
Martyrs
.
The
Messaliani
also
,
because
they
were
punished
for
their
Idols
,
called
themselves
Martyriani
,
the
Martyrians
;
as
if
they
only
were
the
Martyrs
.
How
greatly
are
the
Popish
Calenders
filled
with
their
saints
,
when
yet
some
of
them
dyed
of
desperate
and
high
rebellions
and
treasons
?
So
that
this
alwaies
falleth
out
,
as
men
are
perswaded
of
their
way
,
so
they
judge
it
true
persecution
or
false
.
Hastia
did
truly
call
the
Donatists
persecutions
,
Persecutiones
steriles
,
●barren
and
fruitlesse
;
as
losing
the
crown
of
glory
,
though
they
boasted
of
them
.
On
the
other
side
,
the
rigid
Lutherans
did
condemn
our
Martyrs
in
Queen
Maries
daies
,
(
because
they
dyed
against
that
error
,
That
Christ
was
bodily
present
in
the
Sacrament
;
)
yea
,
and
called
them
Martyres
Diaboli
,
The
Devils
Martyrs
.
This
(
I
confesse
)
is
more
grievous
many
times
,
then
all
the
persecutions
of
the
adversaries
,
when
those
who
are
of
the
same
general
profession
,
yet
for
some
particular
differences
,
shall
so
uncharitably
censure
one
another
:
But
this
is
no
new
thing
in
the
Church
of
God
.
The
Socinians
,
though
they
blaspheme
the
Deity
of
Christ
,
and
their
doctrine
is
not
simply
heresie
,
but
blasphemy
also
,
yet
they
will
admire
their
sufferings
,
as
if
for
Christ
also
.
The
Polonian
Gentleman
,
that
writ
Socinus
his
life
,
would
preferre
him
above
Luther
and
Ignatius
As
for
Ignatius
,
the
Father
of
Jesuites
,
we
have
nothing
to
do
with
him
;
but
that
he
should
preferre
him
above
Luther
for
the
greatnesse
of
his
faith
,
Because
(
saith
he
)
Luthers
Doctrine
at
the
first
had
many
to
applaud
it
,
but
Soci●ius
had
few
or
none
to
encourage
him
:
Though
we
might
say
,
Luthers
was
universally
hated
,
the
whole
world
being
then
subject
to
the
Pope
,
yet
that
can
be
nothing
with
that
writer
,
who
confesseth
that
pride
and
vain-glory
,
may
make
all
a
mans
sufferings
to
be
fewel
to
it
.
Thus
you
see
,
how
that
all
suffering
parties
in
Religion
,
will
pretend
to
Christ
,
and
plead
they
suffer
for
him
;
but
as
Christ
is
Christ
,
though
there
have
risen
many
false
Christs
,
so
suffering
and
persecution
for
Christ
is
truly
so
;
and
some
there
are
,
and
they
only
,
who
can
claim
this
honour
,
though
others
do
gloriously
pretend
to
it
.
It
is
a
true
rule
of
Austins
,
Causa
non
paena
facit
Martyrem
,
Not
the
punishment
,
but
the
cause
makes
a
Martyr
.
Even
as
Causa
,
non
separatio
,
facit
schismaticum
:
It
must
be
indeed
the
Doctrine
of
Christ
,
not
our
opinions
and
presumptions
we
suffer
with
.
Thirdly
,
The
Scripture
expresseth
this
,
Suffering
for
righteousnesse
sake
.
He
Mat.
5.
10.
If
ye
be
persecuted
for
righteousnesse
sake
,
blessed
are
ye
.
This
is
made
the
same
with
suffering
for
Christs
sake
.
This
is
good
to
observe
,
lest
we
should
think
,
that
then
we
only
suffer
for
Christ
,
when
the
matter
we
are
troubled
for
,
is
either
Christ
himself
,
or
his
truth
and
ordinances
;
something
that
is
immediately
terminated
upon
Christ
.
No
:
this
is
to
be
extended
farther
.
For
,
when
a
Magistrate
is
zealous
to
rebuke
sinne
,
and
put
it
to
shame
,
if
he
be
maligned
for
this
,
he
suffereth
for
Christ
.
So
,
if
a
private
Christian
set
himself
,
in
a
lawfull
way
,
against
all
the
impieties
that
abound
where
he
liveth
,
and
thereupon
all
his
neighbours
hate
and
oppose
him
,
he
suffers
for
Christ
:
And
all
because
it
's
for
righteousnesse
.
Insomuch
that
thou
maiest
take
much
comfort
herein
,
as
one
Martyr
did
,
That
it
is
not
for
any
wickednesse
of
thine
,
any
wrong
or
injury
thou
hast
done
them
;
only
because
thou
hast
had
a
zeal
for
God
and
his
glory
:
therefore
it
is
that
they
rise
up
with
such
malice
against
thee
.
And
let
this
encourage
all
such
,
who
desire
to
have
all
ungodlinesse
and
dishonour
to
God
by
sinne
,
be
wholly
rooted
out
;
though
in
this
labour
they
have
many
oppositions
,
and
much
hatred
,
yet
remember
it
is
for
Christ
.
It
is
true
indeed
,
that
besides
meer
righteousnesse
,
there
must
be
also
a
knowledge
of
Christ
:
For
without
faith
,
it
is
impossible
to
please
God
,
Heb.
11.
3.
And
therefore
,
though
Aristides
the
just
,
was
banished
for
righteousnesse
,
and
Socrates
put
to
death
,
for
maintaining
there
was
but
one
God
;
yet
these
cannot
be
said
to
suffer
for
Christ
,
because
they
had
no
knowledge
of
him
:
Seeing
Christ
is
only
in
the
Church
,
therefore
there
cannot
be
any
true
suffering
for
him
,
but
in
the
Church
.
Lastly
,
In
respect
of
the
object
matter
,
Then
we
suffer
for
Christ
,
when
we
are
persecuted
for
keeping
a
good
conscience
,
and
will
not
break
the
peace
thereof
Peter
,
1
Pet.
3.
16.
maketh
the
having
of
a
good
conscience
,
to
be
equivalent
to
suffering
for
righteousnesse
sake
,
and
also
for
the
Name
of
Christ
.
This
good
conscience
consists
in
this
,
That
whereas
the
enemies
and
persecutors
speak
all
evil
of
us
as
evil
doers
,
they
may
at
last
be
ashamed
for
such
false
accusations
.
Here
you
see
,
none
ever
persecuted
the
Church
of
God
,
but
they
laid
foul
things
to
their
charge
:
That
as
they
did
put
the
Christians
sometimes
in
Bear-skins
,
to
make
the
dogs
tear
them
with
the
greater
rage
,
so
also
they
have
turned
their
names
into
Heretiques
,
Schismaticks
,
and
every
odious
title
,
that
so
they
might
be
the
more
justified
in
their
cruel
waies
.
Now
then
,
to
suffer
with
,
and
for
a
good
conscience
,
is
to
be
innocent
from
all
these
calumnies
;
that
we
dare
appeal
to
God
,
as
Christ
said
,
For
which
of
the
good
works
do
ye
stone
me
?
So
,
for
what
good
is
it
that
I
have
done
,
you
reproach
,
you
revile
and
persecute
me
?
But
when
we
say
a
good
conscience
,
we
mean
,
that
which
is
truly
so
,
and
informed
out
of
Gods
Word
;
otherwise
,
as
Paul
said
,
he
had
a
good
conscience
,
while
he
was
a
Pharisee
,
and
thought
he
was
bound
to
do
against
Christ
what
he
did
.
So
,
many
deluded
consciences
may
indure
much
misery
,
yea
death
it self
,
with
a
good
conscience
thus
farre
,
that
they
do
not
go
against
any
light
thereof
:
They
are
not
as
some
Heretiques
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
self-condemned
,
as
it
is
commonly
expounded
;
No
,
they
may
think
they
are
bound
to
suffer
as
they
do
:
Yea
,
if
they
should
recant
their
errors
,
though
never
so
damnable
,
while
their
conscience
is
perswaded
to
the
contrary
,
they
would
sinne
against
God
,
(
not
because
they
renounce
an
error
materially
,
but
because
they
do
that
which
formally
appeareth
a
truth
to
them
)
and
it
may
be
bring
much
horror
and
teror
upon
their
own
consciences
.
It
is
not
enough
therefore
to
make
a
man
a
sufferer
for
Christ
,
if
in
a
false
way
,
because
he
is
perswaded
so
;
his
conscience
doth
not
tell
him
to
the
contrary
;
he
hath
much
comfort
doing
as
he
doth
;
whereas
,
if
he
should
do
otherwise
,
he
should
have
no
peace
:
For
,
conscience
is
but
an
inferiour
Judge
,
and
is
no
further
to
command
,
then
guided
by
the
Word
of
God
;
and
when
it
is
so
,
then
whosoever
will
not
please
men
,
but
indure
all
hardship
,
rather
then
wound
this
conscience
,
this
man
suffers
for
Christ
.
Thus
you
see
what
it
is
to
suffer
for
Christ
,
in
the
Scripture
expression
,
and
let
it
be
thy
earnest
prayer
to
God
,
to
have
a
preparednesse
of
heart
thus
to
suffer
.
Oh
,
consider
how
much
Christ
suffered
for
thee
,
both
from
God
and
man
!
He
suffered
in
his
Name
in
all
reproach
and
ignominy
,
dying
a
most
accursed
death
,
and
shalt
thou
be
so
tender
and
delicate
,
as
not
to
indure
the
mocks
and
rages
of
men
for
him
?
Shall
Christ
be
in
cruce
,
and
thou
in
luce
?
Christ
in
convitiis
,
and
thou
in
conviviis
?
Christ
in
patibulo
,
and
thou
in
Paradiso
?
(
as
Gerhard
expresseth
it
.
)
Oh
fear
left
this
prove
dreadfull
at
the
latter
end
!
SERM.
XLVII
.
What
Qualifications
they
must
be
endowed
with
,
who
suffer
in
a
right
manner
for
Christ
?
2
COR.
1.
5.
For
as
the
sufferings
of
Christ
abound
in
us
,
so
our
consolation
also
aboundeth
by
Christ
.
WHat
it
is
to
suffer
for
Christ
ex
parte
objects
,
in
respect
of
the
matter
for
which
,
hath
already
been
dispatched
.
We
now
proceed
to
shew
,
What
is
required
ex
parte
subjecti
;
What
are
the
qualifications
necessary
in
him
,
who
doth
truly
suffer
for
Christ
.
When
we
read
of
so
many
glorious
priviledges
promised
to
such
as
are
troubled
for
Christs
sake
,
you
must
know
,
that
their
bare
suffering
,
no
not
for
that
which
is
righteous
,
is
enough
to
entitle
them
to
this
blessedness
;
but
there
must
be
the
Adverb
as
well
as
the
Nown
:
it
must
not
only
be
pro
bono
;
but
benè
,
for
that
which
is
good
;
but
also
in
a
good
manner
for
suffering
and
martyrdome
it self
;
as
all
other
duties
is
not
integrated
of
all
its
causes
;
as
it
is
not
enough
to
pray
,
to
hear
,
though
these
for
the
matter
be
commanded
,
but
they
must
be
done
in
an
holy
and
spiritual
manner
.
Thus
it
is
not
enough
to
suffer
,
or
to
be
persecuted
,
and
that
for
Christs
sake
,
unlesse
also
we
have
that
holy
frame
of
heart
in
suffering
,
which
Gods
word
doth
require
.
Let
us
then
examine
this
truth
,
viz.
What
are
the
requisites
to
qualifie
a
true
sufferer
for
Christ
?
When
his
cause
is
good
,
his
heart
,
his
ends
also
must
be
good
.
Therefore
that
ordinary
saying
,
Causa
non
poena
facit
Martyrem
,
The
cause
not
the
punishment
doth
make
a
Martyr
,
must
be
further
limited
;
for
the
cause
doth
not
,
unlesse
there
be
also
those
concomitant
graces
in
the
subject
,
as
well
as
there
is
truth
in
the
object
;
and
we
shall
find
this
suffering
temper
to
have
as
curious
ingredients
into
it
,
as
there
was
into
that
precious
ointment
,
made
for
the
high
Priest
alone
,
and
no
wonder
,
for
it
is
the
highest
pitch
of
love
we
can
arrive
at
,
to
suffer
for
him
,
and
it
is
the
most
contrary
to
flesh
and
blood
:
So
that
●one
can
do
this
for
Christ
,
but
such
who
are
wonderfully
enabled
by
him
.
First
,
Therefore
in
a
sufferer
for
Christ
,
there
is
required
Faith
in
the
eminent
and
powerfull
actings
thereof
.
It
is
as
impossible
to
suffer
without
faith
,
as
a
bird
to
flie
without
wings
.
It
's
faith
alone
that
can
remove
these
mountains
in
the
Sea
,
Heb.
11.
Those
great
exploits
the
Saints
did
,
yea
and
those
wonderfull
sufferings
they
underwent
,
is
attributed
by
the
Apostle
,
wholly
to
their
faith
.
Now
this
faith
requisite
to
true
suffering
for
Christ
,
emptieth
it self
into
two
chanels
;
there
must
be
a
Dogmatical
Faith
,
and
a
Fiducial
Faith
.
A
Dogmatical
Faith
is
that
whereby
a
man
is
assured
of
the
truths
be
suffereth
for
as
divine
,
and
because
of
Divine
Authority
.
Faith
must
be
,
as
Heb.
11.
1.
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
substance
and
evidence
of
things
.
For
if
a
man
have
not
this
faith
,
it
's
obstinacy
and
pertinacy
,
not
faith
that
maketh
him
suffer
,
as
we
see
in
Hereticks
.
Hence
also
it
is
that
a
meer
Opinionist
or
Sceptick
in
Religion
,
will
never
suffer
for
Christ
,
because
he
hath
no
faith
,
but
opinion
in
Religion
.
So
likewise
those
who
are
of
a
Religion
meerly
for
humane
Authority
sake
,
because
of
the
custome
and
Laws
where
they
live
,
commanding
such
a
Religion
;
as
those
amongst
the
Graecians
,
that
were
called
Melchitae
,
because
they
followed
the
Religion
the
King
was
of
(
though
indeed
the
Orthodox
were
so
branded
by
the
Heretical
party
,
Vide
Hornbeck
.
de
Graecis
.
)
These
cannot
suffer
truly
for
Christ
.
Indeed
they
may
suffer
for
their
Religion
,
as
it
's
local
and
traditional
to
them
,
as
Turks
and
Jews
do
;
but
yet
this
is
not
from
faith
,
which
doth
necessarily
relate
to
divine
testimony
.
This
then
cuts
off
the
glory
which
Hereticks
and
erroneous
persons
may
boast
of
;
if
they
suffer
truly
,
they
suffer
with
a
true
Faith
;
if
they
have
a
true
Faith
that
can
be
proved
and
demonstrated
out
of
Gods
Word
.
And
when
we
say
a
Dogmatical
Faith
,
that
must
be
understood
in
respect
of
its
compleatnesse
and
integrity
,
as
to
Fundamentals
.
No
man
can
suffer
truly
for
Christ
,
that
peremptorily
denieth
any
I
undamental
;
if
he
hold
the
foundation
,
though
he
build
hay
and
stubble
,
superstructive
errours
,
yet
if
he
do
not
demolish
any
of
the
foundation
stones
,
he
may
be
saved
,
but
so
as
by
fire
.
And
truly
is
this
charity
be
not
allowed
,
we
shall
scarce
find
any
person
or
Church
truly
suffering
for
Christ
.
For
where
hath
there
been
such
a
sound
faith
in
Fundamentals
,
circa-fundamentals
,
and
praeter-fundamentals
,
as
that
there
hath
not
been
any
spot
or
wrinkle
in
the
face
of
the
Church
.
This
prerogative
belongs
to
the
Church
in
Heaven
.
They
therefore
suffer
for
Christ
,
who
are
persecuted
for
his
truths
,
though
happily
they
erre
in
many
things
not
necessary
to
salvation
.
But
if
they
deny
any
Fundamentals
(
I
do
not
say
doubt
,
and
that
for
a
season
,
as
the
Apostles
did
about
the
nature
of
Christs
Kingdome
,
and
his
Resurrection
)
and
that
with
persevering
obstinacy
,
then
though
he
suffer
for
one
Fundamental
,
yet
because
he
denieth
another
,
he
doth
in
effect
destroy
the
whole
building
of
Christ
.
Thus
when
a
Macedonian
suffered
for
holding
the
Deity
of
Christ
,
being
put
to
death
by
an
Arian
,
the
primitive
Church
never
judged
him
a
Martyr
,
because
he
denied
the
Deity
of
the
Holy
Ghost
.
There
is
therefore
required
a
sound
Dogmatical
.
Faith
;
for
which
cause
some
have
doubted
,
Whether
the
Church
did
well
in
making
all
those
infants
,
which
were
killed
by
Herod
,
because
of
Christ
,
in
reckoning
them
among
Martyrs
.
For
they
did
not
know
any
thing
of
Christ
,
neither
it
may
be
many
of
their
parents
had
any
true
faith
about
him
.
Certainly
ly
they
cannot
be
called
Martyrs
or
Sufferers
for
Christ
in
an
active
fense
,
but
passively
only
.
The
second
act
of
faith
,
is
a
fiducial
dependance
on
the
promise
of
God
,
and
his
Power
,
which
is
able
to
raise
up
the
heart
above
all
fears
and
discouragements
,
yea
to
represent
prisons
,
palaces
,
and
coals
of
fire
,
beds
of
roses
,
such
a
transubstantiating
nature
is
faith
of
.
It
was
faith
,
Heb.
11.
which
made
Moses
esteem
the
reproaches
of
Christ
more
than
all
the
glory
and
honour
which
was
in
Pharaoh's
court
;
especially
faith
as
it
is
the
substance
of
things
hoped
for
.
As
it
maketh
Heaven
and
glory
present
,
so
it
's
admirably
quickning
and
enlivening
the
heart
of
him
that
suffereth
.
It
is
therefore
called
The
shield
of
faith
,
which
above
all
,
or
to
all
(
as
some
expound
)
we
are
to
take
,
as
if
no
other
part
of
the
spiritual
armoury
would
do
any
good
,
unlesse
we
had
faith
,
Ephes.
6.
16.
Hence
when
Peter
was
to
undergo
Satans
winnowings
,
which
were
chiefly
by
persecutions
,
Christ
saith
,
He
prayed
that
his
faith
might
not
fail
him
,
Luk.
22.
32.
not
his
fortitude
,
patience
or
zeal
,
but
his
faith
,
because
this
is
the
root
;
the
tree
can
never
fail
as
long
as
the
root
is
good
.
It
was
want
of
faith
made
many
in
times
of
persecution
sacrifice
to
Idols
,
and
deliver
the
Bible
to
be
burnt
.
It
was
want
of
faith
made
Spira
fall
into
so
great
an
Apostasie
.
Thus
faith
is
the
chief
grace
that
inableth
to
suffer
for
Christ
.
This
makes
weak
,
strong
,
and
Lambs
,
Lions
.
Secondly
,
Another
qualification
to
suffer
for
Christ
,
is
Love
,
a
grace
not
indeed
to
be
exalted
above
saith
,
but
yet
as
necessary
in
its
sphere
,
where
it
hath
to
do
,
as
that
is
;
and
as
faith
,
so
this
love
required
in
every
sufferer
doth
discover
it self
two
wayes
:
There
must
be
hearty
love
to
God
and
Christ
,
for
whom
we
suffer
;
and
there
must
be
love
to
man
,
yea
to
our
enemies
and
persecutors
,
or
else
we
shall
lose
the
advantage
of
all
our
sufferings
.
The
Apostle
speaketh
fully
to
this
,
1
Cor.
13.
3.
Though
I
give
my
body
to
be
burned
,
and
have
not
charity
,
it
profiteth
me
nothing
:
And
what
charity
is
this
?
Even
two-fold
,
First
,
A
love
of
God
and
Christ
.
If
thou
sufferest
because
of
force
and
necessity
,
thou
canst
not
avoid
it
;
this
is
not
to
suffer
rightly
.
It
must
be
true
love
to
Christ
and
his
glory
,
that
thou
preferrest
his
glory
above
all
thy
comforts
,
even
life
it self
.
And
indeed
this
is
the
greatest
expression
of
thy
love
to
Christ
,
when
thou
canst
die
for
him
,
as
Christ
discovered
his
great
love
in
dying
for
us
.
A
man
that
doth
not
love
Christ
,
cannot
suffer
for
Christ
.
The
second
act
of
charity
is
,
To
love
our
enemies
,
our
persecutours
.
While
they
are
railing
,
we
are
to
pray
;
while
they
are
persecuting
,
we
are
to
blesse
:
and
truly
by
this
we
are
known
to
be
Christs
Disciples
,
more
than
by
enlargements
,
or
any
miracles
.
When
one
met
with
a
Christian
,
and
falling
upon
him
in
a
great
rage
,
beating
and
buffeting
of
him
,
saying
,
What
great
thing
did
Christ
ever
do
?
The
Christian
replyed
,
Even
this
,
that
though
you
beat
and
abuse
me
,
yet
Christ
hath
taught
me
to
pray
for
you
.
If
therefore
malice
,
and
a
revengefull
spirit
be
predominant
in
thee
,
while
thou
sufferest
,
Oh
consider
,
this
is
not
to
suffer
as
Christ
did
.
Thirdly
,
There
is
required
in
him
that
suffereth
for
Christ
,
Spiritual
fortitude
and
courage
.
No
such
enemy
to
this
duty
of
suffering
,
as
worldly
fears
and
pusillanimity
of
spirit
.
Indeed
there
is
a
godly
fear
,
whereby
we
have
an
holy
jealousie
of
our
strength
,
and
therefore
rest
alone
upon
Gods
power
:
and
this
is
an
excellent
preservative
against
Apostasie
in
the
hour
of
temptation
.
Many
that
have
been
exceeding
fearfull
,
have
yet
been
more
faithfull
and
stout
in
the
hour
of
danger
,
then
those
who
have
been
more
confident
,
as
many
instances
in
the
History
of
the
Martyrs
will
evidence
.
When
Peter
was
so
presumptuous
,
as
to
say
,
Though
all
men
should
forsake
thee
,
yet
I
will
not
:
He
proved
more
cowardly
than
any
.
So
that
there
is
a
good
humble
fear
,
whereby
we
renounce
our
own
strength
,
and
this
we
are
to
preserve
.
But
then
there
is
a
carnal
,
worldly
,
natural
and
excessive
fear
,
this
is
to
be
mortified
.
Now
against
this
,
Christian
courage
is
the
proper
help
;
but
this
is
the
gift
of
Gods
Spirit
.
Therefore
none
can
suffer
for
Christ
,
but
such
who
have
the
Spirit
of
God
inabling
them
.
It
's
a
gift
to
suffer
not
only
by
way
of
honour
,
but
also
by
way
of
power
.
Hence
when
Stephen
and
others
were
inabled
to
be
bold
against
their
adversaries
,
they
are
said
to
be
filled
with
the
holy
Ghost
.
And
thus
Timothy
is
exhorted
to
be
strong
in
the
grace
of
God
,
2
Tim.
2.
1.
and
to
endure
hardnesse
as
a
good
souldier
of
Christ
.
So
Ephes.
6.
10.
Be
strong
in
the
Lord
,
and
in
the
power
of
his
might
.
It
is
true
,
Aristotle
speaketh
of
fortitude
a
moral
vertue
,
despising
deaths
and
dangers
;
but
he
was
ignorant
of
God
,
and
so
giveth
us
a
Gloworm
in
stead
of
a
Star
.
Pray
therefore
for
this
holy
courage
in
the
way
of
God
.
Fourthly
,
To
suffer
for
Christ
there
is
required
,
An
holy
Wisdome
and
prudence
.
Christian
fortitude
,
unlesse
regulated
by
Christian
prudence
.
Discretion
is
the
salt
to
season
all
our
Sacrifices
:
for
to
Sacrifices
there
was
salt
required
,
as
well
as
fire
.
When
our
Saviour
gave
that
admirable
counsel
,
Be
wise
as
Serpents
,
and
innocent
as
Doves
,
Matth.
10.
16.
he
sheweth
what
an
excellent
temper
even
ad
pondus
a
Christian
should
be
of
.
The
Serpent
must
not
eat
up
the
Dove
,
yet
a
Dove-like
temper
must
be
accompanied
with
wisdome
.
Courage
to
suffer
without
wisdome
,
is
like
Samson
without
eyes
,
and
many
times
did
more
dishonour
God
,
then
all
sufferings
did
honour
him
.
Austin
disliked
the
zeal
of
some
,
who
demolished
the
Heathenish
Idols
,
of
their
own
private
accord
,
having
no
Authority
thereunto
.
The
indiscretion
of
one
Andas
a
Bishop
,
setting
fire
on
a
Persian
Temple
,
where
they
worshipped
fire
as
a
god
,
brought
a
sad
and
sore
persecution
;
and
when
the
Bishop
was
commanded
to
build
it
up
again
at
his
own
charges
,
for
his
resusal
he
was
put
to
death
.
Now
saith
an
Ecclesiastical
Primitive
Writer
,
I
discommend
him
for
his
imprudence
in
demolishing
the
Temple
,
but
I
admire
his
zeal
that
he
would
die
rather
than
rebuild
it
.
He
then
suffereth
for
Christ
,
that
hath
prudence
and
wisdome
to
order
his
zeal
,
so
that
he
suffer
not
for
his
own
folly
,
but
meerly
for
Christ
.
Only
this
is
a
very
nice
point
,
to
distinguish
prudence
from
carnal
policy
;
but
that
is
not
my
work
now
.
Fifthly
,
We
are
alwayes
to
remember
Patience
,
as
that
which
is
a
special
qualifier
of
every
one
to
suffer
.
You
have
need
of
patience
,
saith
the
Apostle
,
Heb.
10.
36.
Therefore
Heb.
6.
12.
Faith
and
Patience
are
put
together
,
as
those
two
which
made
the
godly
inherit
the
promises
,
Rom.
12.
12.
Patient
in
tribulation
.
This
holy
patience
is
that
which
doth
quiet
and
compose
all
the
waves
and
storms
of
the
soul
;
it
commands
all
diffident
and
unbelieving
thoughts
,
all
murmurings
and
repinings
to
be
gone
.
Therefore
it
's
said
,
In
patience
possesse
your
souls
.
And
Jam.
13.
Let
patience
have
its
perfect
work
.
If
therefore
thou
art
called
any
wayes
to
suffer
for
Christ
,
take
heed
of
fretting
,
of
repinings
,
of
unrulinesse
of
heart
;
for
impatience
argueth
a
want
both
of
faith
in
,
and
love
of
Christ
.
The
Martyrs
were
admirable
in
the
patience
they
discovered
under
the
most
provoking
torments
;
they
suffered
as
if
it
had
been
in
anothers
body
,
and
not
their
own
.
Sixthly
,
To
suffer
there
is
required
a
mortified
heavenly
heart
,
as
to
all
earthly
comforts
and
relations
;
not
to
know
father
,
or
mother
,
or
life
it self
comparatively
to
the
cause
and
glory
of
Christ
.
And
this
makes
it
so
difficult
to
suffer
.
This
hath
made
the
Apostates
,
that
have
many
times
been
in
the
Church
.
This
hath
filled
the
hearts
of
many
with
woe
and
wounds
implacably
:
For
their
childrens
sake
,
for
their
lives
sake
,
they
deny
Christ
and
a
good
conscience
;
and
how
can
it
be
otherwise
,
while
Earth
is
dearer
than
Heaven
,
when
we
esteem
the
favour
of
men
,
more
than
the
favour
of
God
?
This
hath
proved
bitter
wormwood
to
many
at
last
.
Lastly
,
To
suffer
for
Christ
,
there
is
required
pure
and
holy
motives
.
To
lose
Haereticus
est
animal
gloriae
,
vanissimum
.
If
then
it
's
not
Scripture-grounds
,
but
ambitious
vain-glorious
principles
that
make
thee
to
suffer
,
Christ
doth
not
,
will
not
provide
sugar
for
thy
bitter
pils
.
Thus
have
we
seen
,
what
is
required
to
suffer
for
Christ
.
Oh
the
difficulty
of
this
duty
!
No
wonder
so
much
seed
hath
withered
away
,
when
the
scorching
Sunne
of
persecution
did
arise
!
No
wonder
Christ
hath
many
Swallow-friends
that
endure
with
him
the
Summer
time
onely
!
No
wonder
few
are
lovers
of
Christ
for
Christs
sake
.
As
Alexander
had
more
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
are
the
Bees
that
follow
for
the
honey-pot
only
.
Now
to
all
these
we
must
adde
this
Caution
,
A
Christian
that
suffereth
for
Christ
,
though
he
have
not
those
qualifications
in
a
perfect
degree
,
but
find
corruption
opposing
every
one
of
them
:
He
must
not
therefore
cast
away
his
confidence
:
for
we
can
no
more
suffer
perfectly
for
Christ
,
then
do
perfectly
for
him
;
and
if
our
gracious
works
cannot
justifie
us
,
no
more
can
our
gracious
sufferings
,
Martyrdom
is
not
meritorious
.
Though
we
shed
our
bloud
for
Christ
,
yet
the
blood
of
Christ
must
cleanse
that
duty
also
.
The
Martyrs
died
only
in
resting
upon
Christ
for
salvation
;
and
no
wonder
the
godly
heart
finds
more
imperfections
in
his
sufferings
,
more
carnal
fear
and
impatience
then
in
other
duties
,
because
this
is
the
hardest
service
Christ
doth
ever
put
his
upon
.
What
else
is
to
be
said
in
this
point
,
will
come
in
in
the
next
particulars
.
SERM.
XLVIII
.
How
many
wayes
,
and
by
what
means
Christ
comforteth
those
who
suffer
for
him
.
2
COR.
1.
5.
So
our
consolation
aboundeth
by
Christ
.
THe
second
absolute
Proposition
in
the
Text
is
,
That
our
comfort
aboundeth
by
Christ
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
rendred
by
some
Exhortation
,
but
more
generally
and
fitly
Consolation
.
Though
this
be
spoken
in
the
singular
number
,
and
afflictions
in
the
plural
,
yet
this
is
to
be
understood
collectively
,
as
a
treasure
that
hath
all
kind
of
comforts
in
it
,
not
one
or
two
,
but
all
.
Therefore
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
here
repeated
again
,
aboundeth
,
which
is
to
be
understood
,
partly
repletively
,
it
filleth
the
hearts
of
those
that
do
suffer
for
Christ
;
and
partly
diffusively
,
it
extends
also
to
the
comfort
of
others
.
And
then
you
have
the
cause
of
all
this
,
By
Christ
.
Christ
who
is
the
cause
of
their
sufferings
,
is
also
the
cause
of
their
comfort
.
As
from
the
same
root
proceedeth
both
the
Rose
and
its
pricks
:
Thus
from
Christ
,
the
same
Fountain
cometh
both
bitter
and
sweet
.
Were
not
this
added
,
who
would
suffer
for
Christ
,
who
would
lose
all
for
him
;
but
Christ
hath
so
ordained
it
,
that
these
sufferings
are
advantagious
to
us
;
and
though
we
lose
in
the
retail
,
yet
we
gain
in
the
bulk
and
whole
.
Observe
,
That
as
our
sufferings
are
for
Christ
,
so
by
the
same
Christ
are
our
comforts
.
Though
he
strike
with
one
hand
,
yet
he
supporteth
with
the
other
.
If
David
said
to
the
Priest
who
fled
to
him
,
many
of
them
being
slain
at
No●
,
by
the
bloudy
cruelty
of
Saul
,
Stay
with
me
,
I
am
the
occasion
of
your
deaths
,
thou
shalt
fare
as
I
fare
.
How
much
more
will
Christ
own
such
,
who
suffer
for
him
,
saying
,
Depend
upon
me
,
for
I
am
the
cause
of
all
the
reproaches
and
cruel
usages
you
meet
with
in
the
world
.
But
to
explain
this
,
Let
us
consider
,
In
what
respects
comforts
may
be
said
to
abound
by
Christ
.
And
First
,
Efficiently
;
He
being
the
same
with
God
,
is
therefore
a
God
of
all
consolation
.
Yea
Christ
as
a
Mediator
he
is
sensible
of
our
temptations
,
knoweth
our
need
and
wants
,
and
therefore
the
more
ready
to
comfort
.
Christ
that
wanted
comfort
himself
;
and
therefore
had
an
Angel
sent
to
comfort
him
,
is
thereby
the
more
compassionate
and
willing
to
comfort
us
Thus
you
may
read
Christ
and
God
put
together
in
this
very
act
,
2
Thess.
2.
16
,
17.
Our
Lord
Jesus
Christ
himself
,
and
God
even
our
Father
,
who
hath
given
us
everlasting
consolation
,
comfort
your
hearts
.
Paul
here
prayeth
,
that
both
Jesus
Christ
,
and
God
the
Father
would
comfort
them
.
Christ
therefore
not
only
absolutely
as
God
,
but
relatively
as
Mediator
,
is
qualified
with
all
fitnesse
and
fulnesse
to
communicate
consolation
;
he
is
the
fountain
and
head
,
as
of
grace
,
so
of
comfort
.
Secondly
,
We
are
comforted
by
Christ
Meritoriously
;
he
hath
merited
at
the
Lastly
,
We
are
comforted
by
Christ
Objectively
,
that
is
in
him
,
and
from
him
we
take
our
comfort
.
As
Christ
is
called
Our
righteousnesse
,
because
in
our
comfort
,
because
in
him
we
find
matter
of
all
joy
,
though
there
be
troubles
and
vexations
from
the
creatures
,
though
the
Sunne
and
Moon
be
turned
into
bloud
,
all
powers
threaten
persecution
,
yet
from
and
in
Christ
he
can
abundantly
rejoyce
.
And
indeed
this
is
the
wine
the
carnal
man
never
drinketh
of
,
the
honey
he
never
tasted
of
.
The
world
is
a
stranger
to
this
joy
in
Christ
;
They
rejoyce
in
riches
,
in
honours
,
in
worldly
advantages
,
but
they
know
not
what
it
is
to
rejoyce
in
Christ
,
as
our
Mediator
,
and
treasure
of
all
fulnesse
.
Phil.
3.
3.
They
are
said
to
be
the
circumcision
,
who
rejoyce
in
Jesus
Christ
,
and
have
no
confidence
in
the
flesh
.
As
therefore
in
the
day
time
we
see
the
Sunne
only
and
no
Stars
:
Thus
the
people
of
God
in
their
sufferings
behold
Christ
the
Sunne
of
Righteousnesse
;
and
as
for
the
Stars
of
the
creatures
,
they
do
not
afford
any
light
.
What
made
the
Martyrs
leap
for
joy
?
Could
they
take
any
comfort
from
the
world
?
No
,
that
was
an
Aegypt
to
them
,
a
valley
of
tears
;
so
that
it
was
in
Christ
only
that
they
did
rejoyce
.
For
want
of
the
knowledge
and
experience
of
this
,
it
is
that
the
unsound
professor
,
will
deny
Christ
,
and
his
truth
rather
then
suffer
the
losse
of
any
thing
,
because
he
feeleth
more
sweetnesse
,
more
pleasure
,
in
his
goods
,
in
his
pleasures
,
in
this
world
,
then
he
can
do
in
In
the
next
place
,
Let
us
consider
,
How
many
wayes
Christ
doth
make
our
consolations
in
sufferings
for
his
sake
to
abound
.
And
First
,
Christ
doth
it
by
assuring
and
perswading
of
our
hearts
concerning
those
truths
and
righteous
actions
,
we
do
suffer
for
.
If
comfort
arise
from
suffering
for
Christ
,
then
the
more
assured
we
are
,
that
we
do
suffer
for
him
,
the
greater
is
our
consolation
.
If
a
man
have
great
doubts
in
his
heart
,
whether
he
suffers
for
Christ
or
not
?
Whether
it
be
a
truth
or
an
errour
that
he
is
troubled
for
?
Whether
he
was
a
busie-body
,
or
not
?
Whether
he
did
keep
within
his
calling
and
bounds
,
or
not
?
If
(
I
say
)
there
be
these
hesitances
and
disceptations
in
his
mind
,
How
can
he
have
any
comfort
?
Therefore
that
our
comfort
may
be
full
,
Christ
giveth
us
the
riches
of
assurance
in
our
understanding
;
Faith
becomes
the
evidence
,
and
strong
conviction
,
Heb.
11.
upon
their
souls
,
insomuch
that
they
know
they
are
in
the
truth
;
They
know
it's
righteousnesse
they
suffer
for
.
Thus
you
may
observe
the
Apostles
in
all
the
oppositions
they
met
with
from
the
world
,
and
all
the
malice
of
Satan
,
yet
never
questioning
or
doubting
,
whether
they
were
deluded
or
no
,
but
were
fully
assured
of
those
things
they
did
preach
.
Now
this
consideration
is
the
more
to
be
taken
notice
of
,
because
the
sufferings
for
Christ
,
in
the
latter
age
of
the
Church
,
have
differed
wonderfully
from
the
former
.
For
in
the
primitive
persecutions
,
their
sufferings
did
arise
from
Heathens
and
Pagans
,
it
was
for
professing
of
Christ
,
and
opposing
of
Idolatry
.
Now
these
things
were
plain
,
here
was
no
disputing
.
But
then
in
the
after-ages
of
the
Church
,
when
Hereticks
got
power
,
especially
when
Antichrist
was
exalted
,
and
the
Papacy
lifted
up
with
all
strength
,
then
those
that
did
persecute
,
pretended
Christ
,
that
what
they
did
,
they
did
for
the
honour
and
glory
of
Christ
;
and
those
who
did
suffer
,
though
indeed
for
Christ
,
yet
were
reputed
enemies
to
Christ
:
And
this
is
that
which
makes
suffering
for
Christ
to
be
a
more
difficult
thing
in
these
later
dayes
.
The
Papists
that
have
put
to
death
so
many
Protestants
,
defend
themselves
with
these
glorious
Titles
,
That
they
are
onely
the
Church
of
Christ
;
That
Christ
is
onely
amongst
them
;
That
all
who
withdraw
obedience
from
the
Pope
,
are
out
of
the
Ark
,
out
of
hope
of
Salvation
:
That
it
is
service
to
Christ
to
root
them
out
;
and
therefore
the
Doctrines
suffered
for
,
were
not
about
the
Trinity
,
the
Incarnation
of
Christ
,
the
Resurrection
;
for
which
of
old
believers
suffered
from
Pagans
,
but
about
Transubstantiation
,
the
Universal
Jurisdiction
of
the
Pope
,
the
Infallibility
of
the
Church
,
the
worshipping
of
Images
,
and
praying
to
Saints
:
The
Popish
party
pleading
for
these
,
as
allowed
of
by
Christ
;
The
Protestant
abhorring
of
them
,
as
Idolatry
,
and
also
injurious
to
Christ
.
Now
on
the
Papists
side
was
the
whole
Christien
world
,
almost
all
the
learned
men
,
all
the
great
men
,
all
the
devout
religious
men
,
they
were
zealous
this
way
;
and
the
Martyrs
they
were
but
few
comparatively
,
many
of
them
private
men
and
women
.
What
a
temptation
was
here
to
those
that
suffered
?
How
easily
might
they
think
,
what
am
I
wiser
than
all
?
Is
it
likely
God
would
reveal
that
to
me
,
which
he
denieth
to
others
more
learned
?
Besides
,
they
dispute
,
they
bring
Scripture
and
Fathers
:
May
not
I
be
deluded
?
May
not
the
Devil
transforme
himself
into
an
Angel
of
light
,
and
so
deceive
me
?
Truly
such
temptations
would
quickly
have
blown
down
the
house
,
had
it
been
built
onely
upon
sand
;
but
the
Martyrs
were
established
upon
a
Rock
,
Christ
gave
them
full
assurance
of
those
truths
they
lost
all
for
;
and
this
made
way
for
their
great
comfort
.
This
conviction
then
,
and
assurance
of
faith
wrought
by
the
Spirit
of
God
,
is
that
which
is
the
root
of
our
comfort
,
whereas
doubtings
and
fears
would
disquiet
all
.
It
is
true
,
Luther
speaketh
of
himself
,
That
he
had
many
times
such
thoughts
,
Tunè
solus
sapis
,
Art
thou
onely
wise
?
What
if
thou
art
damned
,
and
drawest
others
to
Hell
with
thee
?
And
when
a
grave
Divine
came
to
him
,
complaining
of
this
temptation
,
That
of
the
Evangelical
Doctrine
,
which
he
preached
,
he
could
not
find
that
Faith
and
Assurance
upon
his
soul
he
desired
,
which
was
a
bitter
trouble
to
him
.
Luther
upon
the
disclosing
of
this
,
brake
out
,
saying
,
I
think
God
I
have
met
with
one
tempted
,
as
I
am
tempted
.
There
were
it
may
be
some
temptations
and
doubts
sometimes
upon
the
spirits
of
those
who
did
suffer
,
for
there
was
flesh
still
remaining
in
them
,
and
the
Devil
was
desirous
to
winnow
them
:
but
yet
the
power
of
Faith
,
and
the
evidence
of
Divine
Authority
in
the
truths
they
suffered
for
,
would
at
last
like
the
Sunne
break
forth
and
dissipate
those
mists
.
Therefore
pray
much
for
the
guidance
of
Gods
Spirit
herein
through
the
Word
,
that
thy
comfort
may
be
sure
.
The
Heretick
that
suffers
,
because
he
hath
a
false
and
erroneous
perswasion
;
therefore
he
hath
a
false
and
a
deceitfull
comfort
,
and
therefore
is
but
like
one
in
a
dream
,
pleasing
himself
with
great
imaginations
,
when
he
awakeneth
poor
and
hungry
:
but
the
true
sufferer
,
he
hath
joy
,
and
he
knoweth
his
joy
is
good
,
and
upon
●ound
grounds
,
which
never
can
be
taken
away
.
Secondly
,
Christ
doth
comfort
,
by
informing
of
us
aforehand
of
all
the
troubles
and
sufferings
which
will
necessarily
accompany
the
true
profession
of
faith
in
his
Name
.
Is
not
our
Saviour
often
upon
this
subject
?
Doth
he
not
frequently
fore-tell
his
Disciples
,
what
reproach
and
hatred
they
shall
meet
with
?
Doth
not
the
Scripture
also
in
several
places
insist
upon
this
point
,
That
all
who
will
live
godly
must
suffer
many
tribulations
;
That
the
Disciple
must
not
be
above
his
Master
.
Yea
,
that
we
are
appointed
and
set
by
God
to
afflictions
,
they
are
the
effect
of
our
predestination
,
as
well
as
grace
and
glory
is
.
Now
in
this
we
may
be
comforted
,
Christ
hath
done
is
no
wrong
;
he
hath
told
us
what
we
must
look
for
,
it
's
no
more
then
we
expected
,
The
fiery
trial
is
not
a
strange
thing
.
Surely
this
maketh
way
for
much
comfort
,
that
we
looked
for
afflictions
aforehand
;
we
prepared
an
Ark
against
the
deluge
should
come
.
The
Devil
he
being
a
deceiver
dealeth
contrary
to
Christ
,
for
he
tempts
with
pleasant
baits
hiding
the
hook
;
he
sheweth
thee
pleasure
and
profit
,
but
not
a
word
of
that
hell
and
torments
which
will
necessarily
follow
thereupon
.
But
Christ
tels
thee
of
the
worst
at
first
,
and
keepeth
his
best
wine
to
the
last
.
Thirdly
,
Christ
comforteth
us
,
by
informing
of
us
of
his
Sovereignty
and
conquest
over
the
world
.
So
that
both
Devils
,
and
his
Instruments
are
but
Lions
in
his
hand
,
and
so
he
lets
them
loose
,
and
pulleth
them
off
,
as
he
pleaseth
.
If
our
enemies
were
equal
,
or
superiour
to
Christ
in
power
,
then
we
might
justly
be
left
without
comfort
;
but
what
Christ
spake
to
his
Disciples
,
belongs
to
all
,
I
will
not
leave
you
,
John
14.
18.
I
will
not
leave
you
comfortlesse
,
Orphans
,
in
the
original
:
your
condition
is
as
good
,
as
if
Christ
were
here
corporally
upon
the
earth
,
and
should
speak
to
thee
to
be
comforted
.
Would
not
this
rejoyce
thee
in
thy
afflictions
,
if
Christ
himself
should
come
to
thee
and
say
,
Be
of
good
comfort
,
I
am
with
thee
,
I
will
support
thee
?
Now
Christ
giveth
his
Spirit
to
be
a
Comforter
in
his
room
.
That
as
Tertullian
calleth
the
Spirit
,
Vicariam
vim
,
(
Lib.
de
praescript
.
)
in
respect
of
Doctrine
;
so
also
it
is
in
regard
of
comfort
;
and
wherein
can
it
more
be
manifested
then
in
teaching
of
us
,
that
the
world
is
conquered
by
Christ
?
John
16.
33.
In
the
world
ye
shall
have
tribulation
,
but
be
of
good
cheer
,
I
have
overcome
the
world
.
Faith
maketh
us
behold
this
conquest
over
principalities
and
powers
,
as
also
over
all
adversaries
:
so
that
thou
art
to
receive
comfort
,
because
there
is
no
argument
of
discouragement
;
but
it
may
be
answered
from
Christ
;
and
if
thou
art
dejected
,
it
is
because
thou
hast
low
thoughts
of
Christ
;
Thou
doest
not
judge
of
him
,
as
he
is
.
Fourthly
,
Christ
comforteth
,
by
vertue
of
his
prayer
put
up
in
that
very
behalf
.
In
that
solemn
valedictory
prayer
of
Christ
,
John
17.
13.
one
end
Christs
joy
fulfilled
in
themselves
.
It
's
Christs
joy
,
and
their
joy
;
Christs
efficiently
,
theirs
subjectively
.
So
that
as
there
is
fulnesse
of
grace
in
Christ
to
subdue
every
corruption
;
thus
there
is
fulnesse
of
joy
in
him
for
every
tribulation
:
and
that
this
may
be
applied
to
thee
,
Christ
,
who
cannot
be
denied
by
his
Father
,
for
he
heareth
him
in
all
things
,
hath
thus
prayed
to
God
for
it
.
And
therefore
〈◊〉
by
virtue
not
onely
of
his
death
,
but
also
of
his
prayer
and
intercession
;
that
thou
art
made
to
rejoyce
.
Lastly
,
Christ
comforts
in
sufferings
,
by
instructing
thee
of
the
good
use
,
and
heavenly
advantage
all
these
tribulations
shall
turn
unto
,
which
is
two-fold
,
they
shall
,
1.
Turn
to
thy
own
spiritual
and
eternal
good
.
Thou
shalt
hereby
be
more
purified
from
thy
filth
and
corruption
;
this
will
winnow
away
thy
chaff
;
this
fire
will
purge
out
thy
drosse
;
this
will
be
a
School
,
wherein
thou
wilt
learn
more
spiritual
and
divine
knowledge
in
heavenly
things
,
then
ever
before
.
Sufferings
have
taught
more
than
vast
libraries
,
or
the
best
books
can
teach
.
Again
,
They
will
conduce
to
thy
eternal
Glory
.
God
taketh
up
every
tear
in
his
bottle
;
how
much
more
every
drop
of
blood
?
For
indeed
by
suffering
in
the
work
of
the
Lord
,
thou
art
more
than
Angelical
;
though
the
Angels
do
the
will
of
God
purely
,
chearfully
and
constantly
,
yet
they
meet
with
no
troubles
nor
persecutions
for
it
,
as
believers
do
.
No
wonder
therefore
if
God
at
last
take
his
Joseph's
out
of
prison
,
and
sets
them
on
thrones
of
glory
.
Besides
,
believers
are
comforted
,
because
they
know
all
their
sufferings
will
turn
to
the
advantage
of
the
Church
.
Others
are
comforted
and
encouraged
by
this
;
what
rejoycing
doth
this
create
in
the
heart
of
a
believer
?
as
we
may
shew
more
largely
in
the
next
verse
.
Use
.
Of
Instruction
to
all
such
,
who
take
upon
them
the
profession
of
Christ
,
let
them
not
be
in
jest
;
do
not
fall
upon
it
by
custome
and
education
only
;
but
remember
when
thou
profferest
to
follow
him
,
that
he
will
ask
,
whether
thou
canst
be
baptized
with
his
Baptism
or
no
;
he
will
tell
thee
of
the
troubles
that
follow
his
way
;
his
advice
is
,
to
sit
down
and
consider
with
thy self
,
whether
thou
canst
build
this
house
or
no
,
fight
this
warfare
or
no
:
For
it
had
been
better
for
thee
,
never
to
have
owned
Christ
,
than
by
carnal
fears
to
apostatize
,
saying
,
I
did
not
look
for
these
reproaches
,
these
troubles
;
I
thought
not
the
way
would
have
been
so
difficult
.
Luke
9.
57.
We
have
some
come
voluntarily
to
Christ
,
proffering
to
follow
him
whithersoever
he
did
go
;
but
Christ
accepted
them
not
,
because
they
understood
not
how
much
they
must
suffer
in
his
way
,
and
therefore
when
they
had
put
hand
to
the
plough
,
they
would
look
back
.
Oh
then
again
and
again
look
upon
what
terms
you
professe
Christ
!
If
thou
canst
not
be
a
Martyr
in
thy
soul
,
how
wilt
thou
be
in
thy
body
?
If
thou
canst
not
leave
thy
sins
,
thy
lusts
for
his
sake
;
how
canst
thou
thy
life
?
SERM.
XLIX
.
How
and
why
God
alwaies
proportions
a
Saints
Comforts
to
his
Sufferings
,
and
often
makes
them
to
overflow
?
And
why
he
often
denies
Comforts
to
his
People
in
their
troubles
.
2
COR.
1.
5.
For
as
the
sufferings
of
Christ
abound
in
us
,
so
our
consolations
also
aboundeth
by
Christ
.
WE
shall
now
put
a
period
to
our
discourse
about
this
text
;
there
remaineth
the
last
Observation
to
be
improved
,
which
is
from
the
habitude
or
proportion
,
that
is
between
our
sufferings
and
our
comforts
,
as
the
one
aboundeth
,
so
the
other
aboundeth
.
Should
we
have
great
sufferings
,
and
small
comforts
,
this
would
be
to
put
some
few
drops
of
honey
into
a
fountain
of
gall
:
The
bitternesse
would
still
abide
.
The
Lord
therefore
doth
commensurate
his
comforts
according
to
our
afflictions
;
he
layeth
a
Gyants
burden
upon
Gyants
shoulders
,
and
Childrens
burden
upon
a
Child
.
Doct.
That
God
doth
proportion
our
comforts
to
our
sufferings
.
If
our
sufferings
increase
,
our
consolations
increase
.
So
that
if
thy
afflictions
are
greater
,
and
more
multiplyed
then
ever
,
thou
hast
no
cause
to
fear
,
for
thy
supports
and
cordials
shall
also
be
more
increased
.
As
thou
art
a
man
of
sorrows
,
so
thou
shalt
be
also
a
man
of
joys
,
if
thou
callest
upon
all
that
passe
by
,
as
the
Church
did
,
Lam.
1.
12.
Behold
and
see
,
if
there
be
any
sorrow
like
unto
my
sorrow
,
wherewith
the
Lord
hath
afflicted
me
!
So
thou
shalt
call
to
others
,
to
come
and
see
the
wonderfull
mercies
which
God
hath
vouchsafed
unto
thee
.
But
to
pour
this
oyl
into
the
wounds
of
those
that
are
afflicted
,
consider
,
First
,
That
the
Lord
Christ
in
all
his
dispensations
,
still
accommodateth
himself
to
the
capacity
of
his
people
.
He
regards
what
they
can
bear
;
like
the
wise
Physician
,
doth
not
give
the
strongest
Physick
that
may
be
,
to
expell
the
disease
,
but
looketh
to
the
infirmity
of
his
Patient
.
We
see
Christ
did
this
in
the
promulgation
of
the
truths
of
the
Gospel
;
if
that
Sunne
of
righteousnesse
had
appeared
at
first
in
his
noon-day
light
,
weak
eyes
would
have
been
offended
thereat
;
he
did
not
injoyn
them
those
high
observances
of
fasting
,
&c.
at
first
.
To
which
purpose
also
,
(
Luk.
5.
27.
)
he
useth
that
notable
similitude
,
how
no
man
putteth
new
wine
into
old
bottles
,
but
the
bottles
break
.
There
is
regard
to
be
had
to
the
Auditours
.
Paul
said
,
1
Gor.
3.
1.
I
could
not
speak
unto
you
as
spiritual
,
but
as
carnal
.
And
indeed
,
all
may
observe
,
that
Christ
did
communicate
the
knowledge
of
divine
things
to
the
Disciples
by
degrees
:
I
have
many
things
to
say
unto
you
,
(
Joh.
16.
12.
)
but
you
cannot
bear
them
now
.
As
the
Nurse
cheweth
her
meat
for
the
Infant
,
doth
not
give
it
whole
to
him
;
thus
did
Christ
as
a
Doctor
to
his
Auditours
,
still
accommodating
himself
according
to
the
receptivity
of
the
subject
.
In
like
manner
,
thus
also
God
doth
in
laying
afflictions
upon
us
:
He
takes
notice
how
frail
thou
art
;
if
this
suffering
should
be
brought
upon
thee
,
it
would
bruise
thee
to
pieces
;
or
if
it
lay
longer
on
thee
,
it
would
make
thee
put
out
thy
hand
to
wickednesse
;
and
therefore
he
taketh
it
off
in
due
time
.
If
the
fourth
day
would
consume
thee
,
the
third
day
thou
shalt
be
freed
from
it
.
The
Apostle
speaketh
fully
to
this
,
1
Cor.
10.
13.
God
is
faithfull
,
who
will
not
suffer
you
to
be
tempted
above
that
ye
are
able
.
Above
your
strength
,
(
that
is
)
not
our
own
natural
strength
;
for
there
is
not
the
least
temptation
,
the
least
affliction
,
but
if
left
to
our selves
,
we
should
fall
under
it
.
The
voice
of
a
maid
to
Peter
,
before
ever
he
came
into
any
danger
,
made
him
deny
Christ
,
with
cursings
and
swearings
.
Therefore
he
meaneth
the
strength
which
Christ
will
furnish
us
with
.
So
that
the
sense
is
,
as
any
temptation
cometh
,
so
your
strength
also
is
supplyed
.
And
indeed
,
as
long
as
Christ
makes
us
stand
upright
,
so
long
the
affliction
cannot
hurt
us
;
but
when
we
bow
and
yeild
to
carnal
reasonings
,
then
we
miscarry
.
As
a
Pillar
,
as
long
as
it
stands
firm
and
upright
,
will
bear
any
weight
;
but
when
it
begins
to
bow
,
or
grow
crooked
and
sloping
,
then
it
presently
falleth
.
We
have
then
here
a
text
full
of
comfort
;
It
is
not
every
affliction
,
every
suffering
thou
maist
be
exercised
with
,
but
that
for
which
God
hath
furnished
and
prepared
thee
with
strength
for
.
We
have
a
notable
explication
of
this
,
Isa.
20.
28.
where
under
a
parabolical
similitude
of
the
divers
waies
of
the
Husbandman
to
thresh
out
his
Corn
,
the
lesser
grain
not
requiring
such
weight
as
the
other
,
is
signified
,
that
God
maketh
a
difference
in
our
afflictions
;
some
are
more
knotty
and
difficult
then
others
,
and
therefore
they
need
more
strong
Physick
to
free
them
from
their
disease
.
The
cart
wheel
is
not
turned
about
upon
the
cummin
,
a
rod
will
serve
to
beat
them
out
:
A
word
will
do
more
to
some
,
then
a
blow
to
others
.
Secondly
,
God
in
his
dispensations
,
doth
not
only
keep
to
an
equality
,
but
he
doth
superabound
,
his
mercy
doth
overflow
.
The
Lord
alwaies
giveth
full
heaped
measure
,
overflowing
:
In
all
things
Christ
hath
an
overplus
.
There
cannot
be
an
hyperbole
in
his
goodnesse
to
us
:
As
Luther
said
,
Celum
&
gehenna
non
patiuntur
hyperbolen
.
So
neither
do
the
riches
and
grace
of
God
in
Christ
:
For
if
first
we
consider
Christ
comparatively
with
Adam
,
the
one
is
the
original
of
condemnation
,
the
other
of
justification
.
There
we
shall
see
,
that
Christ
is
not
only
equal
to
Adam
,
but
exceedeth
him
,
transcendeth
him
.
You
may
read
Rom.
5.
15.
where
the
Apostle
making
a
Divine
collation
between
Adam
and
Christ
,
as
two
heads
,
when
he
had
instanced
in
Adam
,
how
powerfull
he
was
to
conveigh
sinne
and
condemnation
to
all
;
then
on
the
contrary
he
instanceth
in
Christ
,
and
there
he
makes
an
how
much
more
,
still
on
Christs
side
:
If
through
the
offence
of
one
,
many
be
dead
,
much
more
the
grace
of
God
through
Christ
,
hath
abounded
to
many
.
And
Vers.
17.
If
by
one
death
reigned
upon
many
,
much
more
they
which
receive
abundance
of
grace
,
shall
reign
in
life
.
Here
you
see
,
that
though
sinne
by
Adam
be
very
terrible
and
dreadfull
in
it self
,
yet
if
compared
with
Christ
,
it
is
but
as
the
Nations
to
God
,
like
a
drop
,
or
the
small
dust
in
the
ballance
.
Therefore
Christ
thought
it
not
enough
to
remove
the
evil
Adam
brought
upon
us
,
but
to
do
it
abundantly
,
with
a
how
much
more
.
Thus
also
,
if
we
speak
of
the
grace
of
Christ
in
pardoning
of
sinne
,
we
do
not
meet
with
grace
just
equall
,
and
no
more
,
to
remove
the
guilt
of
it
,
but
it
doth
overflow
.
Even
as
the
light
of
the
Sunne
,
is
not
only
enough
to
inlighten
thy
eyes
,
but
for
all
the
world
besides
.
Rom.
5.
20.
Where
sinne
abounded
,
grace
hath
much
more
abounded
.
Hence
the
Prophet
compareth
Gods
mercy
in
pardon
of
sinne
,
to
the
Heavens
comparatively
with
the
earth
,
which
is
but
as
a
punctum
to
it
;
thus
are
all
our
sinnes
to
the
grace
of
God
.
So
likewise
the
righteousnesse
of
Christ
,
is
not
a
garment
too
narrow
for
us
,
or
that
will
just
serve
to
cover
our
nakednesse
,
and
no
more
;
but
it
is
an
infinite
righteousnesse
,
as
it
is
in
Christ
,
though
the
application
of
it
to
us
,
be
according
to
our
necessity
.
Thus
Christ
calleth
to
the
Church
,
Cant.
5.
I.
to
drink
of
his
wine
abundantly
.
Hence
it
's
called
riches
of
grace
;
and
,
unspeakable
riches
of
grace
.
And
Christ
said
,
He
came
that
his
people
mght
have
life
,
and
that
they
might
have
it
more
abundantly
.
Thus
the
power
of
God
,
the
favour
of
God
,
is
in
abundance
;
Heaven
,
and
salvation
,
is
in
abundance
.
As
Christ
is
our
overflowing
fountain
in
all
other
things
,
so
in
this
of
consolation
likewise
.
Hence
some
have
received
so
much
comfort
from
God
,
that
they
have
not
been
able
to
bear
it
:
They
have
said
,
They
had
enough
,
more
would
even
overwhelm
.
For
there
are
those
who
dyed
by
joy
,
especially
when
suddain
,
as
well
as
by
grief
.
In
the
next
place
,
let
us
consider
the
grounds
,
Why
God
is
thus
mercifull
,
that
he
not
just
only
proportions
his
comforts
to
our
sufferings
,
but
maketh
them
to
exceed
.
And
First
,
Because
God
in
these
administrations
,
doth
chiefly
regard
his
own
honour
and
greatnesse
,
not
our
deserts
.
Now
because
God
is
a
great
God
,
therefore
his
mercy
is
great
mercy
;
his
comforts
are
great
comforts
:
Though
thou
art
not
worthy
to
have
such
,
yet
it
beseemeth
Gods
glory
and
greatnesse
to
give
such
.
Wonder
not
then
at
the
supports
and
comforts
which
Gods
people
may
have
,
even
in
the
Whales
belly
,
where
there
seemeth
to
be
no
hope
:
For
,
consider
who
it
is
that
giveth
them
,
from
what
fountain
they
flow
,
even
the
Lord
Christ
,
the
fountain
of
all
fulnesse
,
for
his
people
;
and
then
you
will
say
,
Our
cruce
is
too
little
to
receive
all
the
oyl
he
could
create
for
us
.
So
that
the
afflicted
soul
hath
this
encouragement
in
prayer
;
Lord
,
I
ask
no
more
then
a
great
God
is
able
to
give
;
though
I
am
unworthy
to
receive
it
,
yet
thou
art
worthy
to
be
exalted
,
as
the
great
God
,
who
can
as
easily
give
great
comforts
as
little
comforts
.
God
can
as
easily
give
an
Ocean
as
a
drop
.
Secondly
,
It
belongs
to
the
faithfulnesse
of
God
in
his
Promises
,
to
make
comforts
abound
,
where
sufferings
.
For
,
by
what
reason
God
out
of
his
faithfulnesse
Thirdly
,
If
God
should
not
increase
the
strength
and
comforts
of
his
people
,
according
to
the
increase
of
their
afflictions
,
then
he
who
is
the
fountain
of
all
pity
and
wisdom
,
should
be
exceeded
by
man
,
who
is
but
a
cistern
receiving
from
this
fountain
.
For
such
is
the
care
and
compassion
of
a
man
to
his
beast
,
that
he
will
say
no
more
burdens
on
it
,
then
it
can
bear
,
and
when
he
puts
it
to
more
labour
,
he
giveth
it
more
meat
to
strengthen
it
.
Now
shall
man
do
thus
to
his
beast
,
and
not
God
to
his
Children
?
So
the
Artificer
,
the
Refiner
of
gold
,
when
he
throweth
his
gold
into
the
fire
,
he
lets
it
be
no
longer
then
the
drosse
is
purged
away
;
it
shall
not
stay
a
moment
longer
then
will
serve
for
the
preparing
it
to
excellent
use
:
And
shall
not
the
great
God
of
Heaven
use
such
wisedom
to
his
people
,
when
in
afflictions
,
which
are
called
their
fire
to
try
them
?
Lastly
,
If
God
should
not
give
proportionable
comfort
in
sufferings
,
his
glorious
end
would
not
be
obtained
in
bringing
these
upon
us
.
For
these
are
to
demonstrate
and
draw
out
our
graces
;
That
we
may
be
more
then
conquerours
,
Rom.
8.
And
,
That
we
may
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
1
Cor.
10.
more
then
bear
.
It
is
not
enough
meerly
to
conquer
afflictions
,
but
we
are
more
then
conquerours
:
For
,
there
is
no
conquerour
but
hath
some
losse
,
but
the
Children
of
God
lose
nothing
,
for
they
are
advantaged
every
way
,
both
here
and
hereafter
.
So
that
as
their
sufferings
are
an
effect
of
their
Predestination
,
thus
also
their
support
and
consolation
floweth
from
the
same
fountain
.
Shall
God
,
as
the
Authour
of
grace
,
be
more
deficient
in
his
works
,
then
as
he
is
the
Authour
of
nature
?
If
then
,
in
the
course
of
nature
,
we
live
,
and
move
,
and
have
our
being
;
yea
,
every
thing
hath
a
natural
delight
and
facility
to
its
works
of
nature
;
shall
not
the
godly
in
the
exercises
of
grace
,
which
are
most
put
forth
in
the
times
of
trouble
?
God
will
provide
,
that
all
thy
sufferings
shall
not
be
in
vain
.
But
you
may
say
,
Have
the
people
of
God
in
their
sufferings
,
alwaies
such
overflowings
of
comfort
?
Are
they
not
many
times
afflicted
without
,
and
destitute
within
?
We
have
answered
this
heretofore
,
informing
that
Job
,
yea
Christ
himself
,
First
,
God
in
thy
troubles
,
may
deny
thee
comfort
,
to
teach
thee
that
they
are
his
gift
.
This
cooling
wind
bloweth
when
he
pleaseth
.
We
might
think
,
that
comfort
was
our
desert
,
that
God
could
not
be
just
to
leave
us
without
it
,
when
it
is
for
his
cause
we
are
troubled
;
but
God
will
let
thee
know
,
that
when
thou
hast
suffered
to
the
utmost
,
thou
hast
but
done
thy
duty
;
God
is
not
beholding
to
thee
.
And
therefore
,
if
he
giveth
thee
these
cordials
,
know
,
it
's
of
his
mercy
;
thou
hast
not
merited
them
:
And
when
thou
hast
them
,
receive
them
thankfully
.
Secondly
,
Doth
God
deny
thee
thy
desired
comforts
?
consider
whether
thy
sinnes
have
not
deserved
it
.
For
although
thou
sufferest
for
him
,
yet
it
may
be
,
much
unbelief
,
much
impatience
,
much
frowardnesse
hath
risen
in
thy
heart
;
now
these
misty
foggs
,
will
obscure
the
glorious
beames
of
his
favour
.
God
is
ready
with
his
comfort
,
but
thou
art
indisposed
:
Thy
heart
is
like
an
untuned
Instrument
,
and
so
there
cannot
be
any
melodious
sound
.
Thirdly
,
If
thou
hast
no
comfort
,
it
may
be
God
delayeth
,
and
puts
off
,
that
so
they
may
be
the
more
welcome
,
when
they
do
come
.
Thus
God
doth
not
answer
prayers
presently
,
that
when
the
mercy
doth
come
,
it
may
be
the
more
esteemed
.
Christ
delayed
to
raise
Lazarus
,
that
when
he
was
restored
to
life
,
the
mercy
might
be
acknowdged
the
greater
.
When
Paul
and
his
passangers
for
a
great
while
had
not
seen
the
Sun
,
this
made
them
rejoyce
the
more
when
they
did
behold
it
.
Fourthly
,
Doth
God
deny
thee
comfort
?
it
may
be
it
is
to
try
whether
thy
obedience
be
pure
.
Whether
thou
wilt
serve
him
,
though
he
giveth
thee
no
wages
.
Comfort
is
for
our
refreshment
,
it
is
to
encourage
us
.
We
,
like
Children
,
cannot
live
without
these
breasts
;
now
,
if
denyed
these
,
though
we
have
a
stone
for
bread
,
yet
thou
wilt
not
give
over
suffering
for
Christ
,
then
thou
shewest
thy self
upright
indeed
:
For
we
are
apt
to
look
to
consolations
,
more
then
duty
;
to
regard
comfort
,
more
then
obedience
.
Now
when
thou
canst
say
,
O
Lord
,
I
will
not
repine
,
I
will
not
be
weary
of
righteousnesse
,
or
deny
the
Name
of
Christ
,
though
I
have
no
comfort
at
all
;
it
is
not
my
ease
,
so
much
as
thy
glory
,
I
look
at
:
This
will
greatly
indear
thee
to
God
.
Fifthly
,
God
may
deny
thee
comfort
,
to
inform
thee
how
much
thou
art
beholding
to
Christ
.
He
suffered
for
thee
,
and
that
without
comfort
:
He
was
willing
to
be
deprived
of
it
,
that
so
he
might
accomplish
thy
Redemption
.
Now
as
Christ
would
be
tempted
like
us
,
so
God
will
have
us
tempted
like
Christ
,
that
we
might
be
the
more
thankfull
to
him
.
Certainly
,
all
the
paines
on
his
body
,
all
the
disgrace
and
reproach
he
went
under
,
was
not
equall
to
his
being
without
comfort
;
yet
this
he
indured
for
thee
.
Lastly
,
Conclude
on
this
,
That
if
comfort
were
absolutely
necessary
for
thee
Rom.
8.
How
can
he
not
but
give
us
all
other
things
,
who
hath
given
us
Christ
?
Is
comfort
equall
to
Christ
?
SERM.
L.
The
Saints
Sufferings
,
are
for
the
Churches
good
.
2
COR.
1.
6.
And
whether
we
be
afflicted
,
it
is
for
your
consolation
,
and
salvation
,
which
is
effectual
in
the
induring
the
same
sufferings
,
which
we
also
suffer
:
or
whether
we
be
comforted
,
it
is
for
your
consolation
and
salvation
.
THis
Verse
is
acknowledged
by
many
Learned
Expositors
,
to
be
very
difficult
,
not
so
much
from
the
matter
,
for
that
is
easie
,
as
from
the
grammatical
disposition
of
the
words
,
there
being
several
conjectures
,
and
divers
adventures
about
the
transposing
of
them
.
In
most
of
the
Latin
Copies
,
there
are
three
members
in
the
disjunction
,
whereas
the
Greek
hath
but
two
,
after
this
manner
:
Whether
we
be
afflicted
,
whether
we
be
comforted
,
and
whether
we
exhort
.
But
according
to
the
Greek
word
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
would
make
a
tautology
;
therefore
,
no
doubt
,
this
was
inserted
in
the
Latin
Copies
,
by
some
,
not
diligently
attending
to
what
they
did
.
Then
as
for
the
Greek
,
Chrysostome
doth
transpose
the
words
otherwise
then
we
do
,
putting
off
the
second
member
of
the
disjunction
,
viz.
Whether
we
be
comforted
,
&c.
to
the
next
Verse
,
Knowing
that
as
you
are
partakers
of
the
sufferings
,
&c.
and
then
reduceth
all
the
rest
to
the
former
part
.
Some
also
blame
Erasmus
,
for
adding
in
the
Original
,
(
it
is
;
)
Whether
we
be
afflicted
,
it
is
for
your
consolation
:
which
way
our
Translators
also
render
.
And
indeed
,
the
sense
would
runne
well
enough
without
it
,
relating
to
those
words
,
Our
hope
of
you
is
stedfast
.
But
this
is
not
material
,
for
the
sense
is
still
the
same
.
Not
therefore
to
trouble
you
with
these
grammatical
difficulties
,
seeing
the
scope
and
meaning
of
the
Apostle
is
evident
,
which
is
,
That
whatsoever
did
befall
him
in
his
ministerial
Office
,
it
was
for
their
good
,
and
therefore
they
were
to
be
so
farre
from
being
discouraged
at
his
sufferings
,
or
to
despise
him
for
them
,
as
the
false
Apostles
laboured
to
make
them
do
,
that
they
ought
rather
to
honour
him
,
and
they
themselves
to
be
more
animated
in
their
sufferings
for
Christ
.
And
in
this
the
Apostle
doth
so
overflow
with
words
,
that
Erasmus
absurdly
giveth
this
prophane
censure
,
Intempestivae
copiae
affectatio
,
as
if
he
could
teach
the
Spirit
of
God
how
to
speak
.
But
no
wonder
at
this
presumption
of
his
,
seeing
in
his
Epistle
to
Barbirius
,
(
purging
himself
from
being
a
Lutheran
,
much
more
from
holding
every
thing
that
Luther
wrote
,
)
he
addeth
,
he
would
not
be
so
addicted
to
Austin
or
Hierome
;
vix
etiam
ipsi
Paulo
,
scarce
even
to
Paul
himself
.
Whether
this
vix
would
preserve
him
from
blasphemy
,
let
others
judge
.
But
come
we
to
the
first
member
in
this
distribution
,
wherein
we
have
the
condition
supposed
,
the
consequent
and
effect
of
it
,
with
the
amplification
thereof
.
I
shall
begin
with
the
condition
supposed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whether
we
be
afflicted
,
squeezed
,
or
pressed
;
for
the
word
signifieth
such
afflictions
,
as
are
like
the
●●ail
to
the
corn
,
that
doth
bruise
it
.
The
end
of
this
,
in
the
general
,
is
for
the
good
of
the
Church
;
more
particularly
,
for
their
consolation
and
salvation
.
From
whence
Observe
,
That
the
afflictions
and
sufferings
we
indure
for
Christ
,
do
not
only
turn
to
our
own
good
,
but
to
the
good
of
Gods
Church
.
That
they
are
for
our
own
good
,
hath
been
partly
spoken
to
.
Yea
every
dispensation
of
God
to
those
that
fear
him
,
is
a
benefit
and
an
advantage
:
For
if
it
be
a
mercy
,
it
is
bonum
Dei
consolantis
;
if
an
affliction
,
it
is
bonum
Dei
admonentis
,
as
Austin
.
But
I
am
now
to
speak
of
the
diffusive
good
by
afflictions
in
respect
of
others
.
That
sufferings
for
Christ
are
of
publique
edification
to
the
Church
,
appeareth
by
two
or
three
notable
texts
,
concerning
what
Paul
speaketh
of
himself
,
Phil.
1.
12.
I
would
ye
should
understand
,
that
the
things
which
hapned
to
me
,
have
fallen
out
rather
to
the
furtherance
of
the
Gospel
.
I
would
ye
should
understand
;
It
is
a
truth
that
Believers
should
possesse
themselves
with
:
For
indeed
,
it
is
a
ridle
,
that
out
of
this
strong
one
should
come
honey
,
that
out
of
darknesse
should
arise
light
,
from
death
come
life
.
The
not
understanding
of
this
,
hath
made
so
many
Apostates
,
thinking
that
the
Kingdom
of
Christ
and
his
waies
,
would
never
hold
,
because
all
the
power
of
the
world
conspire
to
oppresse
it
;
but
the
Apostle
would
have
them
know
,
that
persecutions
do
not
hinder
,
but
further
the
Gospel
.
The
treading
and
trampling
on
this
Camomile
,
makes
it
thrive
the
better
.
Another
remarkable
text
,
is
2
Tim.
2.
10.
where
the
Apostle
having
shewed
,
that
though
they
did
cast
him
into
bonds
,
yet
the
Word
of
God
could
not
be
bound
;
no
more
then
a
man
(
as
Chrysostome
observeth
)
that
cutteth
off
a
branch
from
the
tree
,
can
cut
off
the
Sun-beams
also
from
the
Sun
,
that
may
shine
upon
that
branch
:
he
addeth
,
that
he
doth
indure
all
things
for
the
elects
sake
,
that
they
may
obtain
salvation
.
Oh
wonderfull
expression
!
you
might
think
Paul
goeth
too
high
,
these
words
become
Christ
rather
;
Who
can
say
this
,
but
Christ
?
He
suffereth
for
the
elects
sake
,
that
they
may
have
salvation
.
But
Paul
speaks
this
only
as
a
Minister
,
not
a
Mediatour
,
as
is
more
particularly
to
be
urged
:
His
scope
is
to
shew
,
that
it
is
not
for
any
sinnes
of
his
own
,
any
wickednesse
that
he
hath
committed
,
but
it
is
for
the
good
of
the
Church
,
that
he
thus
suffereth
.
So
that
Paul
doth
not
only
propagate
the
Gospel
by
preaching
,
but
by
suffering
;
when
he
cannot
preach
,
he
doth
most
preach
;
when
his
person
is
bound
in
chains
,
then
the
Gospel
is
more
enlarged
:
As
Herod
by
cutting
off
John
Baptists
head
,
did
in
effect
make
John's
tongue
more
speak
,
and
witness
against
him
.
The
last
instance
is
,
Col.
1.
24.
which
place
is
the
more
famous
,
because
abused
by
the
Papists
,
to
uphold
a
treasure
or
overplus
in
the
sufferings
of
the
Saints
,
that
they
suffer
more
than
they
deserve
;
and
therefore
the
overplus
is
to
be
dispensed
by
Papal
authority
,
for
the
relief
of
such
who
want
merits
.
And
here
cometh
in
their
doctrine
of
Indulgences
,
which
was
the
occasion
of
that
Reformation
wherein
Luther
was
so
greatly
instrumental
.
For
the
Text
it self
,
you
have
Paul
professing
his
rejoycing
in
his
sufferings
;
though
so
afflicted
,
so
reproached
,
being
made
a
spectacle
to
men
and
Angels
,
Accounted
the
off-scouring
of
the
world
,
yet
in
all
this
he
did
rejoyce
.
For
God
loveth
a
cheerfull
sufferer
,
as
well
as
a
cheerfull
giver
,
Si
quid
boni
tristis
feeris
,
per
te
fit
,
magis
quam
tu
facis
;
It
is
done
in
thee
,
rather
than
by
thee
,
the
good
thou
doest
with
grudging
and
reluctancy
.
Yea
admire
the
publick
affection
of
Paul
;
this
was
not
so
much
because
he
should
hereby
have
a
greater
crown
of
glory
,
that
he
should
hereby
be
more
honoured
,
but
principally
he
rejoyced
,
because
he
suffered
for
others
,
that
by
his
persecutions
many
others
may
be
imboldened
to
profess
the
Gospel
.
Now
he
sheweth
in
what
manner
he
did
suffer
for
them
,
viz.
By
filling
up
that
which
is
behind
of
the
affliction
of
Christ
in
his
flesh
,
for
the
bodies
sake
,
which
is
the
Church
.
This
seemeth
strange
,
how
could
Paul
fill
up
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
things
behind
of
Christs
sufferings
?
Were
Christs
sufferings
imperfect
?
Could
Paul
make
up
that
which
was
deficient
in
Christ
?
This
would
be
to
make
Paul
copartner
with
Christ
in
the
work
of
the
mediation
;
and
then
Paul
might
truly
have
said
,
that
which
once
by
interrogation
he
so
vehemently
denied
,
Paul
was
crucified
for
them
.
Therefore
you
must
know
,
the
sufferings
of
Christ
are
of
two
sorts
.
1.
Those
which
he
suffered
in
his
own
Person
,
as
Mediator
and
head
of
his
Church
;
And
thus
by
once
offering
up
of
himself
,
he
for
ever
made
perfect
those
that
do
believe
in
him
;
and
thus
there
are
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
remainders
behind
to
be
done
.
2.
There
are
the
sufferings
of
the
members
of
Christ
united
to
him
their
Head
;
and
these
are
called
his
sufferings
,
because
of
that
mystical
conjunction
between
Christ
and
his
members
;
as
also
that
sympathy
that
is
in
him
with
them
in
their
sufferings
.
Now
as
Christ
was
appointed
to
sufferings
;
so
is
every
member
of
his
,
by
way
of
conformity
to
their
Head
set
apart
also
for
their
sufferings
;
and
these
are
the
afflictions
of
Christ
that
are
still
behind
.
All
the
members
of
Christ
have
not
yet
fully
suffered
.
In
every
age
there
are
some
still
to
be
afflicted
for
his
sake
,
and
as
long
as
any
one
believer
is
to
suffer
,
so
long
something
of
Christs
afflictions
remaineth
still
behind
.
Therefore
the
Apostle
addeth
,
He
was
to
fulfill
these
afflictions
in
his
flesh
;
and
the
end
is
,
for
the
good
of
the
Church
.
They
suffer
for
the
Church
,
but
not
as
Christ
suffereth
,
as
will
appear
by
some
Propositions
to
clear
the
Doctrine
.
First
therefore
,
when
we
say
,
That
the
afflictions
of
the
godly
,
especially
of
eminent
officers
in
the
Church
,
are
for
the
good
of
the
Church
,
you
must
still
distinguish
them
from
the
sufferings
of
Christ
for
the
Church
also
.
The
Martyrs
they
died
to
witness
the
truth
,
and
hereby
occasionally
to
procure
salvation
for
others
;
but
Christs
●…ng
for
others
was
in
a
far
more
transcendent
and
efficacious
way
.
For
1.
Christs
death
was
not
only
a
martyrdom
,
but
a
propitiation
,
and
an
atonement
also
.
Christ
(
we
grant
)
did
suffer
as
a
Martyr
,
he
came
into
the
world
to
bear
witnesse
to
the
truth
.
And
he
is
said
1
Tim.
6.
13.
To
have
witnessed
a
good
confession
before
Pontius
Pilate
.
But
those
wretched
Socinians
are
therefore
to
be
abhorred
,
because
they
make
this
the
only
end
of
his
death
,
That
he
died
by
way
of
example
,
not
by
way
of
propitiation
for
our
sins
.
Thus
with
them
the
sufferings
of
Christ
,
and
of
Paul
for
the
Church
,
differ
only
gradually
,
not
in
kind
.
Christ
died
as
a
more
eminent
Martyr
than
Paul
,
but
both
only
by
way
of
witness
to
the
truth
.
Take
we
heed
then
,
that
we
do
not
split
our
souls
at
this
rock
of
blasphemy
,
denying
the
atonement
of
Christs
sufferings
.
2.
They
differ
in
the
efficacy
also
.
For
Paul's
sufferings
,
and
so
all
the
sufferings
Hence
in
the
second
place
,
All
the
sufferings
which
any
undergo
for
the
Churches
good
,
they
are
not
meritorious
or
satisfactory
,
either
for
our selves
or
others
.
As
the
Papists
do
most
derogatively
to
the
honour
of
Christ
maintain
;
for
their
Doctrine
about
the
sufferings
of
Martyrs
for
Christs
cause
,
is
very
proud
and
pharisaical
.
They
dogmatize
that
by
these
he
may
merit
and
satisfie
God
(
yet
through
the
merits
of
Christ
,
Tincta
sanguine
Christi
)
yea
not
only
thus
satisfie
for
his
own
sins
,
but
may
supererogate
.
So
that
they
exceed
the
wise
Virgins
,
they
will
part
with
some
of
their
oil
,
because
they
have
more
than
enough
.
So
that
from
the
overplus
of
all
their
sufferings
the
Church
hath
a
great
stock
and
treasure
to
relieve
those
that
have
no
merits
of
their
own
.
Now
this
is
a
meer
political
engine
in
Popery
,
to
make
the
Pope
have
indeed
a
great
treasury
,
for
he
communicateth
and
dispenseth
out
of
this
stock
for
money
.
Insomuch
that
Albertus
Magnus
saith
plainly
,
That
a
rich
man
is
in
a
farre
better
condition
to
be
saved
than
a
poor
man
,
because
he
hath
money
to
buy
his
pardon
,
and
to
redeem
himself
,
which
the
poor
hath
not
.
Thus
these
like
Judas
,
make
a
sale
and
bargain
of
Christ
;
but
though
the
godly
suffer
,
yet
their
sufferings
are
not
for
that
end
as
Christs
was
;
even
as
when
they
obey
the
Law
of
God
they
do
it
not
for
that
end
which
Christ
did
.
For
both
in
suffering
and
doing
Christ
was
only
meritorious
,
because
he
was
without
sin
,
and
did
more
than
he
was
bound
to
,
which
cannot
be
said
of
any
Martyr
.
Thirdly
,
When
we
say
,
the
sufferings
of
the
godly
turn
to
the
good
of
others
,
This
is
not
to
be
understood
,
as
if
of
themselves
they
did
so
,
but
by
the
mighty
power
and
grace
of
God
working
by
them
.
For
Paul
cannot
of
himself
cause
comfort
and
courage
in
others
;
for
he
acknowledgeth
God
only
to
be
the
fountain
of
all
comfort
;
and
therefore
he
prayeth
to
God
,
that
God
would
do
good
by
such
afflictions
.
And
as
Paul
cannot
of
himself
thus
do
good
to
others
by
his
sufferings
:
(
For
it
is
with
him
,
as
in
his
preaching
,
He
doth
but
plant
and
water
,
it
is
God
that
giveth
the
increase
:
)
So
neither
do
these
sufferings
work
good
of
themselves
by
any
intrinsecal
virtue
and
efficacy
they
have
.
For
how
many
by
these
persecutions
are
the
rather
terrified
.
So
that
as
the
Gospel
is
,
though
to
some
a
savour
of
life
,
yet
to
others
a
savour
of
death
.
Thus
afflictions
and
troubles
to
some
do
discover
their
hypocrisie
and
guile
,
as
winnowing
doth
the
cha●●
,
but
to
others
they
are
blessed
,
either
to
conversion
,
or
to
edification
.
So
that
in
all
the
sufferings
of
the
Church
,
we
are
by
prayer
to
importune
God
,
that
by
these
means
greater
glory
may
come
to
Christ
;
and
that
these
waters
of
persecution
may
be
like
those
to
the
Ark
,
which
could
not
drown
it
,
but
exalted
it
Fourthly
,
We
may
admire
the
wisdome
,
power
and
goodnesse
of
God
,
that
wherein
the
enemies
of
Gods
Church
deal
craftily
and
cruelly
,
in
that
very
thing
he
is
above
them
,
working
the
contrary
to
that
which
they
are
intending
.
For
how
many
persecutors
hath
the
Church
had
,
who
like
Haman
resolved
to
root
out
the
very
name
of
Christianity
,
and
their
persecutions
have
increased
the
number
of
Christians
?
Thus
it
must
needs
be
madness
and
torment
to
the
Churches
enemies
to
see
that
the
wayes
they
take
to
demolish
,
is
indeed
to
build
up
the
Church
of
God
.
Even
as
it
was
with
Pharaoh
,
when
he
called
a
counsel
to
deal
craftily
with
the
Israelites
,
to
oppress
and
diminish
them
,
then
they
were
the
more
multiplied
.
Thus
Act.
12.
24.
when
Herod
set
himself
to
kill
the
eminent
servants
of
the
Lord
,
and
thereby
weaken
the
Church
of
God
:
for
when
the
shepherds
were
dissipated
,
what
would
become
of
the
flock
?
it
is
said
,
But
the
word
of
God
grew
and
multiplied
.
See
how
the
contrary
fell
out
to
Herods
design
.
These
things
premised
,
Let
us
consider
,
What
is
the
general
good
promoted
by
the
Churches
sufferings
.
And
1.
Hereby
the
glory
of
God
and
Christ
is
the
more
exalted
amongst
all
that
fear
him
.
For
when
the
Churches
of
God
shall
see
the
wisdome
and
goodness
of
God
thus
to
his
people
,
turning
all
the
cruelty
and
craft
of
their
adversaries
to
their
own
good
,
that
what
they
could
never
do
,
their
enemies
do
for
them
:
What
glory
and
praise
doth
this
cause
in
all
Congregations
?
How
is
the
Church
indeared
hereby
to
God
,
to
trust
in
him
,
to
continue
faithfull
to
him
in
all
exercises
?
God
hath
been
good
and
will
be
good
.
God
hath
turned
the
greatest
evil
of
men
to
the
greatest
advantage
,
and
he
will
do
it
.
As
Christs
death
is
called
a
glorifying
of
him
:
Thus
also
are
the
sufferings
for
Christ
,
the
believers
glory
,
and
not
only
so
,
but
the
glory
of
Christ
also
.
What
saith
Paul
,
Phil.
1.
20.
Christ
shall
be
magnified
in
my
body
,
whether
by
life
or
death
.
But
2.
The
great
good
overflowing
to
the
Church
by
its
sufferings
,
are
the
propagation
and
enlargement
of
the
Gospel
thereby
.
Phil.
1.
13.
Paul
there
sheweth
,
how
his
troubles
fell
out
to
the
furtherance
of
the
Gospel
;
for
his
bonds
were
made
manifest
in
Caesars
palace
,
and
in
all
other
places
.
That
of
Tertullian
is
known
,
The
blood
of
Martyrs
is
the
seed
of
the
Church
.
When
men
did
behold
their
faith
,
the
r●patience
,
their
constancy
and
courage
,
it
made
them
enquire
into
the
cause
of
their
sufferings
,
what
it
was
that
could
make
them
so
constantly
endure
all
kind
of
torments
;
Insomuch
that
this
was
in
stead
of
the
working
of
miracles
,
to
bring
men
to
faith
.
So
that
as
the
shaking
of
a
ripe
flower
maketh
many
seeds
fall
to
the
ground
,
and
in
stead
of
that
one
flower
many
come
up
in
the
room
of
it
:
or
as
when
the
Vine
hath
its
branches
cut
off
,
there
come
farre
more
in
stead
thereof
.
Thus
it
hath
also
been
by
all
the
troubles
on
the
Church
of
God
,
by
afflictions
,
and
by
patience
under
them
.
How
numerous
did
the
Church
of
God
grow
,
even
like
the
stars
in
Heaven
?
Let
the
Use
be
,
To
consider
those
examples
of
all
such
worthies
,
who
have
suffered
for
Christ
,
whether
recorded
in
Scripture
,
or
in
Ecclesiastical
History
,
read
them
for
thy
comfort
and
thy
salvation
.
The
word
of
God
,
and
the
lives
of
Martyrs
bearing
witness
to
it
,
may
much
prevail
over
a
stony
heart
.
It
hath
been
a
good
blessing
of
God
,
that
the
Names
and
Histories
of
most
Martyrs
have
been
preserved
and
recorded
for
the
good
of
the
Church
of
God
to
come
.
The
lives
and
sufferings
of
our
Martyrs
here
in
England
,
what
influence
may
they
not
make
upon
thee
?
What
patience
,
what
heavenly
mindedness
,
what
courage
should
this
put
into
thee
?
As
Abel
though
dead
speaketh
:
Thus
do
all
the
godly
Martyrs
,
the
Bradfords
,
the
Ridleys
,
the
Latimers
,
they
all
speak
still
;
and
God
suffereth
such
persecutions
to
be
as
perpetual
Sermons
to
teach
us
.
SERM.
LI.
The
Afflictions
which
others
suffer
for
Christ
,
make
much
for
our
Comfort
and
Salvation
.
2
COR.
1.
6.
And
whether
we
be
afflicted
,
it
is
for
your
consolation
and
salvation
.
THe
second
particular
in
this
Text
,
as
it
stands
divided
,
is
the
Consequent
or
Effect
of
this
tribulation
;
which
is
set
down
in
a
particular
and
special
manner
above
any
other
fruit
of
it
,
and
that
is
two-fold
,
Consolation
and
Salvation
.
Of
the
word
Consolation
enough
hath
already
been
said
.
For
the
other
,
viz.
Salvation
,
we
shall
remit
it
to
the
end
of
the
verse
,
where
it
is
again
specified
.
So
that
our
work
is
immediately
to
proceed
to
the
Observation
,
which
is
,
That
sufferings
for
Christ
should
be
so
farre
from
disheartning
,
and
offending
others
,
that
a
true
and
right
consideration
of
them
,
may
much
provoke
our
comfort
and
salvation
.
This
truth
is
of
great
use
.
For
the
afflictions
accompanying
the
wayes
of
Christ
,
have
been
an
offence
,
and
a
stumbling
block
to
many
.
Now
when
a
curb
shall
be
made
a
spur
,
when
an
hinderance
,
a
furtherance
;
and
we
shall
be
encouraged
from
those
particulars
which
should
drive
back
,
this
consideration
must
be
very
profitable
.
Before
we
come
to
amplifie
in
what
manner
,
in
what
respects
persecutions
are
made
thus
serviceable
to
others
,
Let
us
take
notice
,
First
,
That
the
sufferings
of
others
do
work
good
only
occasionally
,
or
by
way
of
example
.
We
must
not
conceive
any
merit
or
causality
(
as
was
declared
before
)
in
Martyrs
;
They
are
Examples
,
not
Mediators
;
Their
light
did
shine
that
we
might
thereby
glorifie
God
.
So
that
we
must
take
heed
that
the
sufferings
of
the
godly
do
not
obscure
the
sufferings
of
Christ
,
that
they
should
not
be
accounted
the
only
treasure
of
Christ
.
But
as
Luther
was
afraid
,
lest
his
books
should
take
men
off
from
meditating
on
the
Bible
:
Or
as
Paul
was
afraid
men
should
judge
of
him
,
as
if
he
by
his
own
power
had
done
that
miracle
;
and
therefore
told
them
,
It
was
onely
by
the
Name
of
Christ
So
also
it
was
with
all
the
true
Martyrs
of
Christ
,
they
were
humble
,
looking
upon
themselves
as
unworthy
of
the
name
of
a
Martyr
;
neither
would
they
have
their
blood
derogate
from
the
blood
of
Christ
.
Hence
Secondly
,
We
may
greatly
deplore
and
bewail
the
Apostasie
of
the
Church
concerning
those
that
were
Martyrs
and
sufferers
for
Christ
:
in
what
superstition
and
sinfull
devotion
were
they
plunged
in
about
them
?
So
that
their
sufferings
were
not
for
the
salvation
,
but
the
destruction
of
many
,
through
the
sinne
and
indiscretion
of
after
ages
.
It
is
true
there
is
a
lawfull
and
due
honouring
of
God
for
his
graces
bestowed
on
those
Worthies
;
yet
they
were
but
the
pens
,
Gods
Spirit
was
the
ready
writer
;
they
were
but
the
vessels
God
poured
that
curious
ointment
in
them
.
It
was
not
they
so
much
as
God
in
and
by
them
;
for
they
were
men
like
us
,
subject
to
carnal
and
worldly
fears
;
they
were
reeds
of
themselves
ready
to
be
shaken
by
every
wind
,
but
God
established
them
.
So
that
it
is
our
duty
to
blesse
God
,
who
gave
such
power
and
grace
to
men
;
yea
and
we
are
in
a
civil
way
to
honour
and
love
them
,
to
desire
to
imitate
them
,
to
make
them
examples
for
us
to
follow
.
If
the
Papists
had
gone
no
further
,
we
and
they
should
have
been
at
concord
in
this
point
;
but
from
imitation
they
fall
to
adoration
:
And
although
they
heap
up
as
many
distinctions
,
as
Samson
did
men
by
his
slaughter
,
Heap
upon
heap
,
to
clear
themselves
in
this
matter
,
yet
it
is
but
vitreum
acumen
,
these
glasses
are
quickly
broken
.
That
the
name
of
such
who
suffer
for
Christ
should
be
like
a
precious
ointment
,
and
an
honourable
esteem
of
them
be
had
alwayes
in
the
Church
,
none
can
deny
.
Therefore
those
moral
respects
vouchsafed
to
them
in
the
primitive
times
are
not
to
be
blamed
;
as
the
regarding
of
the
judgement
of
a
Martyr
,
as
much
or
more
than
any
Bishop
or
Doctor
.
As
also
when
any
had
fallen
by
infirmity
in
times
of
persecution
;
such
repenting
did
first
go
to
the
Confessours
in
prisons
that
were
Candidates
,
or
designed
Martyrs
,
intreating
their
favour
,
and
desiring
liberty
of
admission
into
Church-communion
from
them
,
which
the
Church
received
,
they
making
publick
satisfaction
in
respect
of
scandal
by
serious
humiliation
;
but
this
afterwards
began
to
be
greatly
abused
,
and
Cyprian
complaineth
of
it
;
therefore
it
was
at
last
justly
abrogated
,
howsoever
such
respects
as
were
meerly
moral
,
are
to
be
allowed
;
but
for
religious
considerations
to
do
any
thing
to
them
that
is
unjustifiable
.
A
learned
man
thinketh
,
that
the
Prophecy
spoken
of
by
Peter
,
2
Tim.
4.
1.
which
tels
of
an
Apostasie
,
bringing
in
Doctrines
of
daimons
,
as
he
explains
it
,
is
the
worshipping
of
these
Saints
departed
;
and
that
this
was
the
great
Apostasie
of
the
Church
.
Whether
that
be
the
intent
of
the
holy
Ghost
,
is
not
here
to
be
disputed
.
Certainly
there
was
great
Apostasie
in
the
Church
from
primitive
simplicity
,
when
they
began
to
worship
such
who
had
been
Martyrs
;
yea
their
reliques
they
would
in
a
religious
manner
preserve
and
adore
praying
also
unto
them
,
and
expecting
both
soul-mercies
and
body-mercies
from
them
.
Here
this
wine
did
begin
to
turn
into
vinegar
,
and
contrary
to
Christ
,
they
turned
wine
into
water
;
that
which
was
only
for
example
and
imitation
,
they
turned
to
Adoration
and
worship
,
wherein
they
did
not
only
derogate
from
the
glory
due
to
Christ
;
but
even
those
Confessors
and
glorious
Martyrs
themselves
,
were
they
corporally
present
,
would
with
Paul
and
Barnabas
rend
their
cloaths
,
and
refuse
such
worship
.
Certainly
if
the
Angel
did
forbid
John
from
worshipping
him
,
saying
,
He
was
his
fellow-servant
,
and
therefore
he
must
worship
God
:
How
much
more
would
the
Martyrs
,
who
were
subject
to
like
passions
as
we
are
.
Though
therefore
the
godly
are
afflicted
and
persecuted
for
our
comfort
and
salvation
,
yet
take
heed
of
superstitious
excesse
about
them
,
turning
imitation
into
religious
adoration
.
Thirdly
,
Those
that
suffer
may
be
very
usefull
to
encourage
us
,
but
then
we
must
be
sure
they
be
such
,
who
do
indeed
suffer
for
Christ
For
no
doubt
all
They
are
afflicted
for
the
destruction
and
damnation
of
others
.
Others
are
hardened
in
their
Idolatries
and
Heresies
by
their
sufferings
.
Look
we
then
,
that
we
do
propound
right
paterns
to
our selves
,
that
we
be
not
deceived
,
as
sometimes
in
Popery
they
have
worshipped
the
bone
of
an
Asse
or
an
horse
for
a
Saints
relique
;
for
the
Devil
hath
his
Martyrs
.
Heresie
hath
her
Martyrs
;
yea
vain-glory
hath
had
many
Martyrs
.
And
Austin
saith
,
It
is
possible
for
a
man
who
dieth
for
the
truth
,
yet
to
have
no
other
motive
but
vain-glory
.
The
Apostle
affirmeth
it
also
,
1
Cor.
13.
when
he
supposeth
a
man
may
give
his
body
to
be
burnt
,
and
yet
for
want
of
charity
be
a
tinkling
cymbal
,
or
it
will
profit
him
nothing
.
This
is
so
secret
a
sinne
,
and
we
are
so
prone
to
it
,
that
the
Heathens
did
charge
it
upon
all
the
Christians
(
though
falsly
and
maliciously
)
that
they
suffered
only
for
vain-glory
;
being
the
more
induced
to
think
so
,
because
the
Christians
did
in
such
an
excessive
manner
give
honour
and
praise
to
them
.
These
things
premised
,
let
us
consider
how
the
afflictions
of
others
for
Christs
First
,
We
shall
have
the
greater
assurance
and
perswasion
of
those
Divine
Truths
upon
our
souls
,
that
they
are
not
the
meer
inventions
of
men
,
or
delusions
of
our
own
souls
.
For
how
can
it
but
greatly
assure
us
,
that
if
this
were
not
the
truth
of
God
,
they
could
never
have
that
comfort
,
that
courage
,
that
evidence
and
demonstration
upon
their
hearts
:
the
presence
of
God
with
them
in
those
exquisite
sufferings
,
do
demonstrate
,
that
the
truths
are
of
God
,
as
well
as
the
power
and
comforts
to
be
of
him
.
It
is
true
indeed
the
meer
suffering
,
and
that
with
some
joy
,
the
most
exquisite
torments
.
For
a
religious
opinion
doth
not
presently
argue
,
that
it
is
a
divine
truth
,
that
it
hath
Gods
superscription
upon
it
.
For
many
heretical
and
deluded
spirits
have
demonstrated
much
confidence
and
comfort
:
yet
on
the
other
side
,
there
cannot
be
an
external
greater
sign
of
our
love
to
the
truth
,
and
that
it
is
of
God
,
then
by
patient
suffering
for
it
.
And
therefore
though
Hereticks
die
,
though
Papists
die
for
their
Religion
,
as
well
as
the
true
Martyr
,
yet
the
frame
of
their
spirits
and
concomitant
dispositions
are
greatly
different
.
For
as
their
minds
are
corrupted
with
error
,
so
also
are
their
hearts
and
affections
unsanctified
,
and
therefore
discover
not
the
sweet
and
gracious
workings
of
Gods
Spirit
upon
them
,
as
the
true
sufferer
doth
.
So
that
it
was
not
meerly
suffering
;
it
was
not
meerly
torments
,
but
the
patience
,
faith
and
heavenly
mindednesse
,
their
love
even
to
their
very
enemies
,
that
did
draw
out
others
to
love
them
.
So
that
when
we
see
others
can
be
imprisoned
,
executed
for
such
Doctrines
,
and
they
be
full
of
an
heavenly
,
mortified
,
gracious
heart
at
that
time
;
this
must
needs
work
in
us
a
greater
assurance
of
the
truth
,
especially
this
doth
confirm
the
more
,
when
we
see
it
is
not
one
or
two
,
but
multitudes
,
yea
millions
,
which
have
given
testimony
to
such
truths
and
that
by
their
bloud
,
that
so
many
should
thus
be
willingly
undone
for
that
which
is
a
falshood
,
is
very
improbable
.
And
therefore
our
Divines
do
usually
bring
the
constancy
of
Martyrs
,
as
an
argument
to
prove
the
divine
truths
of
the
Scriptures
.
Oh
then
shalt
thou
doubt
?
Shalt
thou
question
,
whether
this
or
that
be
truth
,
when
thou
hast
such
presidents
of
so
many
laying
down
their
lives
to
confirm
it
?
Secondly
,
From
the
sufferings
of
others
for
Christ
and
his
way
,
we
may
be
greatly
encouraged
to
trust
in
God
,
and
to
depend
on
him
,
to
enable
us
also
,
if
he
should
call
us
thereunto
.
How
apt
are
the
people
of
God
to
be
despondent
within
themselves
,
to
be
afraid
of
their
own
weaknesse
and
hypocrisie
,
saying
,
their
hearts
are
so
carnal
,
so
unmortified
that
they
know
not
to
part
with
any
thing
,
much
lesse
life
it self
for
Christ
?
He
cannot
,
will
one
say
,
he
dare
not
say
with
Peter
,
Though
all
men
forsake
Christ
,
yet
he
would
not
;
but
rather
if
there
be
any
that
will
deny
Christ
,
he
should
be
the
man
.
This
temptation
is
very
incident
to
the
gracious
heart
.
But
if
they
look
off
from
themselves
to
these
champions
before
their
eyes
,
what
hope
and
confidence
may
they
attain
unto
in
the
Lord
?
For
what
were
those
confessors
of
themselves
?
Were
they
not
men
?
Were
they
not
flesh
and
blood
as
well
as
thou
art
?
Were
they
not
affected
with
wives
,
children
,
and
life
it self
?
Were
they
marble
and
rocks
?
No
surely
,
but
they
were
subject
to
all
such
temptations
as
thou
art
,
and
yet
God
was
with
them
,
he
raised
them
up
above
their
own
strength
.
So
that
while
thou
art
out
of
this
fight
,
thou
canst
not
conceive
what
strength
,
and
what
gracious
influence
God
will
vouchsafe
unto
thee
.
As
we
read
of
one
French
Martyr
in
Fox
his
Martyrologie
,
that
was
exceedingly
possessed
with
fear
about
suffering
,
insomuch
that
he
disguised
himself
,
and
took
upon
him
to
be
a
pedlar
,
carrying
ware
up
and
down
;
but
being
at
last
discovered
,
and
hiding
himself
in
a
bush
,
no
sooner
was
he
apprehended
,
but
as
he
acknowledged
afterwards
,
as
soon
as
ever
the
enemy
had
laid
hold
on
him
,
that
spirit
of
fear
and
cowardlinesse
left
him
,
being
filled
with
undaunted
courage
.
If
therefore
we
read
the
lives
and
deaths
of
those
who
have
been
persecuted
for
Christ
,
and
observe
what
wonderfull
supports
they
have
had
,
and
how
God
hath
glorified
himself
in
their
infirmities
:
so
that
with
Paul
they
could
say
,
I
could
do
all
things
through
Christ
that
strengthens
me
,
they
did
partake
of
a
kind
of
Omnipotency
:
And
at
another
time
he
saith
,
When
I
am
weak
,
then
am
I
strong
.
This
may
make
thee
,
though
a
Lamb
for
meeknesse
and
innocency
,
yet
a
Lion
for
courage
and
spiritual
fortitude
.
Hence
the
Apostle
,
when
Heb.
11.
he
had
instanced
in
the
great
atchievements
,
many
worthies
had
accomplished
by
faith
,
at
the
twelfth
Chapter
he
beginneth
,
Seeing
we
are
compassed
about
with
such
a
cloud
of
witnesses
,
or
Martyrs
,
for
so
we
may
render
it
,
Let
us
runne
the
race
that
is
set
before
us
.
We
have
such
a
cloud
of
witnesses
,
that
as
the
cloud
did
direct
and
guide
the
people
of
Israel
in
the
wildernesse
;
so
also
should
the
lives
and
examples
of
so
many
(
called
for
that
end
likewise
a
cloud
)
guide
us
and
teach
us
.
Who
then
can
be
diffident
,
unbelieving
,
fearfull
,
when
he
hath
such
encouragements
before
his
eyes
?
Thirdly
,
From
the
consideration
of
such
worthies
suffering
for
Christ
,
we
may
also
take
occasion
to
rejoyce
,
and
to
be
glad
.
So
farre
should
we
be
from
shrinking
Because
we
have
the
same
God
,
and
the
same
promise
that
they
had
.
And
therefore
wee
may
look
to
rejoyce
as
well
as
they
.
They
have
not
a
more
mercifull
or
powerfull
God
than
thou
hast
;
neither
have
they
more
excellent
or
better
promises
than
thou
hast
.
So
that
as
fire
kindleth
fire
,
thus
their
joy
may
produce
joy
in
thee
.
Fourthly
,
From
the
sufferings
for
Christs
sake
we
may
informe
our selves
much
in
this
great
lesson
,
that
they
were
in
earnest
,
and
real
for
him
.
It
was
not
only
words
,
or
a
profession
,
but
a
lively
submission
unto
the
wayes
of
Christ
.
That
which
the
Scripture
complaineth
of
so
much
,
is
the
general
sinne
of
the
Christian
world
,
They
follow
Christ
,
because
of
loaves
:
They
professe
him
while
the
scorching
heat
of
the
Sunne
doth
not
arise
;
but
when
once
Christ
and
their
earthly
comforts
cannot
stand
together
,
then
they
discover
their
unsoundnesse
,
and
that
they
had
no
root
at
all
.
But
those
that
suffer
for
Christ
,
they
professe
no
more
with
their
tongues
then
they
manifest
in
their
lives
,
Non
loquimur
magna
,
sed
vivimus
,
as
Cyprian
,
We
do
not
so
much
speak
great
things
,
as
live
them
.
This
was
the
great
Objection
to
Seneca
,
and
such
moral
Philosophers
,
that
they
had
expressions
about
Virtue
,
but
in
their
practice
were
farre
from
it
.
Seneca
was
forced
to
purge
himself
in
this
accusation
.
But
neither
he
,
nor
Socrates
,
nor
Aristotle
,
nor
any
of
those
Masters
in
Morality
,
could
acquit
themselves
.
Aristotle
that
maketh
Temperance
a
vertue
,
and
that
he
only
is
temperate
who
doth
it
for
virtues
sake
,
that
a
virtuous
man
will
rather
die
than
do
an
evil
or
dishonest
action
,
yet
he
kept
a
whore
,
yea
and
sacrificed
to
her
,
as
the
Heathens
did
to
a
goddesse
.
He
was
moved
to
study
Philosophy
by
the
instinct
of
Pythias
,
which
is
no
more
than
by
the
command
of
the
Devil
.
He
was
ungratefull
,
betrayed
his
Countrey
,
and
then
afterwards
had
a
great
hand
in
poisoning
Alexander
,
which
made
Caracalla
the
Emperour
,
expell
all
Philosophers
of
Aristotles
Sect
,
because
of
his
mischief
to
Alexander
.
He
was
also
exceeding
covetous
;
for
this
end
Lucian
bringeth
Alexander
in
hell
upbraiding
Aristotle
,
that
therefore
he
made
riches
part
of
the
Summum
bonum
,
that
under
that
pretext
he
might
the
rather
heap
up
wealth
;
insomuch
that
Lactantius
said
truly
of
him
,
Aristoteles
nee
Deum
coluit
,
nec
curavit
.
So
that
these
great
Moralists
were
like
some
Painters
,
who
can
draw
excellent
and
beautifull
pictures
,
when
they
themselves
are
foul
and
deformed
.
So
that
to
adde
action
and
suffering
to
our
profession
,
when
we
are
called
to
it
,
this
is
to
shew
we
are
Christians
indeed
,
Nunc
incipio
esse
Christianus
,
said
Ignatius
,
when
he
was
going
to
his
Martyrdom
.
Lastly
,
By
those
that
suffer
we
may
learn
to
crucifie
our
hearts
to
the
world
,
to
be
weaned
from
all
comforts
,
not
to
love
them
more
than
Christ
.
Oh
say
,
I
find
my
heart
so
inordinate
,
so
glewed
to
these
dear
relations
I
have
;
I
find
them
so
cleaving
to
my
heart
,
that
much
prayer
,
faith
and
meditation
cannot
cast
them
out
.
What
a
shame
is
this
?
I
look
upon
the
Martyrs
,
I
see
wives
,
children
,
estates
,
goods
were
nothing
;
Christ
was
all
,
Heaven
was
all
:
Oh
how
unworthy
am
I
to
be
compared
with
such
glorious
servants
of
Christ
!
I
have
not
the
Martyrdom
of
the
heart
,
and
how
then
can
I
endure
that
of
the
body
?
SERM.
LII
.
How
Salvation
is
promoted
and
advanced
by
our
Sufferings
for
Christ
.
2
COR.
1.
6.
Which
is
effectual
in
enduring
of
the
same
sufferings
,
which
we
also
suffer
.
WE
are
now
come
to
the
third
particular
in
this
Text
,
which
is
the
amplification
of
the
end
specified
of
the
Apostles
sufferings
,
especially
the
latter
,
viz.
Salvation
,
which
Salvation
is
effectual
.
Wherein
we
may
take
notice
,
-
1.
What
is
attributed
to
Salvation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
2.
The
manner
how
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
enduring
;
with
the
object
of
the
same
sufferings
,
We
also
suffer
.
I
shall
at
this
time
only
consider
the
Attribute
,
or
what
is
predicated
of
our
Salvation
,
it
is
effectual
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
contested
about
.
Some
,
especially
Estius
is
very
industrious
to
prove
,
that
it
should
be
rendred
passively
.
Thus
,
which
Salvation
is
wrought
.
And
it
is
true
indeed
among
prophane
Authors
,
the
word
is
used
passively
;
but
in
the
New
Testament
in
some
places
,
it
must
needs
be
rendred
actively
.
For
whereas
the
word
is
used
four
times
in
the
New
Testament
,
in
all
which
places
we
translate
it
actively
;
yet
he
contends
for
the
passive
sense
,
as
Gal.
5.
6.
Faith
which
worketh
by
love
,
he
will
have
it
,
which
is
wrought
by
love
:
Whereas
Vasquez
granteth
it
may
be
rendred
actively
.
So
Jam.
15.
16.
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
translate
,
The
effectual
prayer
,
he
would
have
the
prayer
wherein
the
Spirit
of
God
doth
so
powerfully
move
us
,
that
we
are
acted
rather
than
act
.
Even
as
afterwards
in
the
Church
,
those
who
were
possessed
by
the
Devil
,
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
though
in
this
place
he
may
argue
something
probably
,
yet
in
the
two
other
places
,
Ephes.
3.
20.
According
to
the
power
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
worketh
in
us
.
Col.
1.
29.
Striving
according
to
his
working
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
worketh
in
me
mightily
:
Here
he
cannot
with
any
colour
understand
it
passively
.
It
is
true
,
there
is
another
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
in
the
active
sense
used
so
1
Cor.
16.
9.
Heb.
4.
15.
but
that
doth
not
hinder
,
but
that
this
in
the
middle
voice
may
be
rendred
actively
.
Certainly
though
Greek
Authours
do
not
,
yet
the
Apostle
useth
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
actively
,
as
2
Thess.
2.
13.
The
Mystry
of
iniquity
worketh
.
For
whereas
the
same
Estius
would
have
it
passively
,
It
is
wrought
,
or
is
in
agitation
,
that
is
no
wayes
probable
:
for
1
Thess.
2.
13.
the
word
of
God
is
there
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
effectually
worketh
in
them
that
believe
.
So
also
the
word
is
used
actively
2
Cor
,
4.
12.
and
Rom.
7.
5.
It
is
not
then
necessary
that
the
word
should
be
used
passively
.
Hence
Erasmus
and
our
Translators
render
it
actively
,
it
is
effectual
,
yet
I
rather
joyn
with
those
,
that
think
it
more
genuine
to
understand
it
passively
in
this
place
,
Which
salvation
is
wrought
by
patience
in
afflictions
.
And
this
is
consonant
to
other
Texts
,
of
which
I
shall
instance
in
one
afterwards
.
Certainly
Chrysostome
aggravateth
the
passive
signification
;
he
did
not
say
(
saith
he
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
yet
the
active
sense
,
if
it
be
retained
,
cometh
to
the
same
purpose
with
the
passive
.
For
the
Apostle
contends
,
that
by
afflictions
for
Christs
sake
,
our
salvation
is
advanced
:
Salvation
puts
forth
it self
,
and
thereby
is
more
exalted
by
these
sufferings
,
which
certainly
must
be
of
unspeakable
comfort
,
to
think
that
by
these
I
am
the
more
prepared
for
Heaven
,
and
my
glory
will
the
more
increase
.
Only
you
must
remember
alwayes
,
that
these
sufferings
have
no
causality
or
meritoriousnesse
in
them
;
it
is
onely
the
gift
and
grace
of
God
,
hereby
to
increase
our
blessednesse
;
for
after
all
our
sufferings
,
we
are
unprofitable
servants
,
and
might
be
thrown
into
hell
.
Observe
,
That
the
salvation
of
believers
is
promoted
and
advanced
by
their
sufferings
for
Christ
.
Let
none
with
Simon
the
Cyrenean
be
compelled
to
bear
Christs
crosse
;
let
them
not
grudge
and
repine
,
thinking
they
suffer
more
than
Christ
will
ever
make
them
amends
for
,
that
they
are
losers
by
him
;
for
no
lesse
than
eternal
salvation
is
exalted
hereby
;
thou
hast
gold
and
precious
stones
for
parting
with
this
earth
.
The
Text
I
promised
to
confirm
this
truth
,
and
is
a
parallel
with
mine
,
is
2
Cor.
4.
17.
where
the
Apostle
sheweth
the
unspeakable
benefit
that
we
have
by
our
afflictions
for
God
,
Our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
farre
more
,
and
eternal
weight
of
glory
.
It
is
but
a
light
affliction
;
light
in
comparison
of
hell
torments
.
Are
thy
sufferings
like
to
the
sufferings
of
the
damned
in
hell
?
yet
thou
hast
deserved
them
.
And
then
light
in
comparison
of
the
weight
of
glory
.
There
is
no
proportion
between
that
everlasting
blessednesse
,
and
thy
afflictions
:
If
thou
shouldst
for
millions
of
years
endure
such
torments
as
the
Martyrs
did
,
yet
that
was
not
equivalent
to
one
hours
being
in
Heaven
.
Again
,
he
saith
,
It
is
but
for
a
moment
.
]
All
thy
afflictions
are
not
eternal
afflictions
:
Thou
shalt
not
for
ever
and
ever
be
thus
in
a
suffering
condition
,
compare
it
with
eternity
,
It
is
but
a
moment
.
Now
these
afflictions
thus
diminished
by
him
,
do
yet
work
for
us
an
exceeding
and
eternal
weight
of
glory
.
Oh
the
goodnesse
of
God
,
not
the
merit
of
man
,
that
blesseth
such
contemptible
things
with
an
everlasting
reward
!
It
is
true
,
the
Papists
do
most
arrogantly
from
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inferre
,
that
afflictions
have
a
causal
and
meritorious
influence
upon
our
salvation
;
that
we
are
to
abhorre
such
thoughts
,
as
that
we
should
have
Heaven
,
Per
modum
eleemosynae
,
but
coronae
,
Not
by
way
of
alms
,
but
by
way
of
a
crown
for
our
striving
and
conquering
.
But
let
men
presumptuously
dispute
this
in
their
Books
;
when
they
are
to
give
up
an
account
to
God
,
and
to
stand
before
his
barre
,
they
will
then
plead
mercy
,
and
not
justice
;
but
the
Word
doth
not
signifie
causality
:
onely
that
order
God
hath
appointed
,
that
by
these
sufferings
we
shall
come
to
glory
.
And
indeed
to
inter
any
causality
or
merit
from
that
Word
,
would
be
plainly
to
derogate
from
the
Apostles
intention
,
which
is
to
shew
the
great
disproportion
that
is
between
these
light
afflictions
,
and
that
eternal
glory
,
there
is
no
equality
between
them
;
whereas
if
they
had
a
meritorious
causality
,
there
must
be
a
condign
proportion
between
them
.
But
let
us
pursue
this
comfortable
Doctrine
.
Only
First
,
Lay
this
as
a
foundation
,
that
when
we
say
,
Our
salvation
is
promoted
by
afflictions
,
you
must
not
understand
this
,
as
if
they
of
themselves
did
it
;
but
it
is
solely
by
the
power
and
grace
of
God
.
For
in
many
Apostates
,
and
such
who
had
not
deep
rooting
,
sufferings
did
not
promote
their
salvation
,
but
their
damnation
:
Even
as
to
herbs
not
well
rooted
,
the
heat
of
the
Sun
doth
wither
them
:
So
that
some
men
falling
into
afflictions
,
are
like
noisome
herbs
thrown
into
the
fire
,
which
make
the
more
unsavoury
smell
;
like
earthen
vessels
,
that
break
in
the
fire
.
They
never
discover
their
rottennesse
,
their
love
to
the
world
,
their
unbelief
so
much
,
as
in
those
times
.
It
is
true
,
the
Apostle
saith
,
Rom.
5.
3.
That
tribulation
worketh
patience
:
But
that
is
not
to
be
understood
of
it self
,
for
in
many
it
worketh
impatience
and
unbelief
;
but
by
the
power
of
God
moving
in
these
waters
;
there
doth
come
healing
.
So
that
the
presence
of
God
,
and
his
assistance
is
that
alone
which
can
turn
these
stones
into
bread
.
Hence
also
afflictions
do
not
advance
our
salvation
,
as
the
Word
preached
doth
;
for
that
alone
is
properly
the
instrumental
cause
in
Gods
hand
,
both
for
sanctification
and
glorification
;
as
afflictions
are
onely
occasional
,
and
set
home
by
the
Word
.
It
is
true
,
the
Word
it self
doth
not
convert
or
save
,
by
any
inherent
virtue
,
as
the
fire
burneth
,
but
by
the
co-operation
of
God
with
it
;
yet
afflictions
have
not
that
efficacy
,
or
respect
in
the
same
way
,
as
the
Word
hath
.
By
sufferings
then
we
are
as
the
stone
by
its
hewing
and
sawing
,
prepared
for
that
everlasting
building
in
Heaven
;
but
it
is
the
grace
and
power
of
God
that
doth
polish
and
smooth
us
,
otherwise
through
tribulations
we
should
enter
even
into
the
kingdom
of
hell
.
But
let
us
examine
,
Wherein
these
heavenly
sufferings
do
thus
carry
on
our
salvation
.
And
First
,
They
are
a
special
means
to
humble
us
,
to
bring
us
low
in
our
own
eyes
,
to
repent
of
all
the
evil
we
have
done
,
and
to
turn
unto
God
.
As
mad
men
are
cast
into
prison
,
kept
in
the
dark
,
and
under
all
hardship
,
to
bring
them
to
their
mind
again
:
Thus
doth
God
with
those
that
are
his
.
So
that
it
is
an
effect
of
his
love
to
bring
us
into
tribulations
.
It
is
his
love
,
that
maketh
him
to
chastise
us
,
Heb.
12.
O
beatum
cui
Deus
dignatur
irasci
.
(
Tertul.
lib.
de
patientiâ
.
)
O
blessed
is
he
to
whom
the
Lord
vouchsafeth
to
be
angry
!
And
this
is
true
,
not
onely
in
afflictions
meerly
for
sins
,
but
also
in
our
sufferings
for
Christ
.
For
though
the
motive
be
thy
faithfulnesse
in
owning
of
Christ
and
his
way
,
though
it
be
not
for
thy
sinnes
principally
,
but
thy
graces
,
that
thou
art
thus
exercised
,
yet
God
hath
some
respect
to
thy
sinnes
also
.
Therefore
such
tribulations
they
are
of
a
mixed
consideration
,
thy
gracious
love
to
Christ
provoketh
the
adversary
,
yet
thy
sinnes
also
God
looketh
at
in
this
fiery
tryal
to
purge
them
away
.
Hence
1
Pet.
4
:
16
,
17.
the
Apostle
encouraging
believers
to
suffer
as
Christians
,
and
that
by
many
arguments
,
he
bringeth
one
amongst
the
rest
,
that
relateth
to
their
sinnes
,
For
judgement
must
begin
at
the
house
of
God
.
These
persecutions
he
calls
them
judgements
,
and
that
in
respect
of
the
godly
,
which
denoteth
,
That
although
God
did
honour
them
,
as
suffering
for
his
truth
,
yet
he
did
also
judge
them
in
those
sufferings
for
their
sinnes
.
It
is
then
the
duty
of
all
Champions
and
sufferers
for
Christ
,
as
to
rejoyce
,
because
they
are
accounted
worthy
to
suffer
for
him
:
So
also
by
those
tribulations
to
humble
themselves
,
to
condemn
and
judge
every
sinne
that
they
can
discover
.
It
is
a
false
and
sinfull
opinion
of
some
,
mentioned
by
Raynardus
(
Lib.
de
Martyrio
.
)
that
affirmed
,
Whosoever
did
suffer
for
the
faith
of
Christ
,
his
very
Martyrdome
was
enough
to
cleanse
him
;
so
that
he
was
not
bound
in
,
or
before
his
sufferings
to
repent
for
such
sinnes
,
as
his
conscience
might
re-mind
him
of
.
No
,
were
it
possible
for
a
man
to
give
his
body
to
be
burnt
for
the
truth
,
and
yet
not
to
mourn
for
,
and
bewail
the
sinnes
he
was
guilty
of
,
such
Martyrdome
would
not
profit
him
.
So
that
as
God
commands
the
Israelites
,
when
they
went
to
warre
,
that
they
should
cleanse
the
Camp
of
unclean
things
:
Thus
also
all
those
who
suffer
for
Christ
,
and
in
some
sense
may
be
said
to
fight
the
battels
of
the
Lord
,
it
is
their
duty
to
arraigne
themselves
for
their
sinnes
,
and
to
pray
,
That
this
washing
of
them
,
may
take
away
their
spots
and
filthinesse
.
Secondly
,
These
afflictions
for
Christ
,
do
much
promote
our
salvation
,
Because
they
are
a
School
to
every
believer
,
whereby
to
know
more
of
God
and
Christ
,
of
his
grace
and
power
then
ever
they
did
before
.
These
sufferings
lead
us
into
much
experimental
knowledge
of
God
,
and
his
wayes
These
see
the
wonders
of
God
in
the
depths
.
A
man
not
afflicted
knoweth
not
what
the
experiences
are
that
usually
the
godly
find
in
such
exercises
.
Hence
as
David
acknowledged
,
Psal.
119.
Before
he
was
afflicted
,
he
went
astray
.
Those
afflictions
did
him
more
good
than
his
mercies
.
Thus
also
the
godly
,
who
as
Joh
,
come
like
gold
out
of
the
fire
,
they
can
truly
say
,
They
would
not
be
without
those
teachings
,
those
experiences
they
have
had
,
not
for
all
the
world
:
especially
,
this
they
are
experimentally
to
observe
,
How
the
power
of
God
,
as
Paul
speaketh
,
was
perfect
in
his
infirmities
;
that
the
more
his
troubles
did
grow
,
the
more
were
the
supports
and
comforts
of
God
:
Insomuch
that
the
afflicted
soul
wondereth
,
and
is
amazed
to
see
and
feel
the
presence
and
power
of
God
with
it
:
It
hath
that
comfort
,
that
courage
,
which
it
thought
had
been
impossible
for
him
ever
to
enjoy
.
For
(
as
formerly
you
heard
)
as
afflictions
abound
,
so
also
do
consolations
and
supports
.
So
that
you
must
not
expect
God
should
give
such
extraordinary
discoveries
of
himself
,
but
in
extraordinary
cases
:
As
we
read
of
a
notable
instance
of
a
woman
Martyr
in
the
primitive
Heathenish
persecutions
,
who
being
great
with
child
,
was
delivered
the
day
before
she
was
to
suffer
,
and
in
her
travail
sending
forth
great
and
grievous
groans
:
The
Jailor
reproved
her
,
saying
,
That
if
she
did
thus
cry
out
about
the
bringing
forth
of
a
child
,
how
would
she
be
able
to
suffer
a
cruel
and
tormenting
death
?
To
whom
she
well
replied
,
That
her
present
exercise
was
natural
and
ordinary
,
and
therefore
expected
but
common
supply
in
that
case
,
whereas
her
Martyrdome
was
extraordinary
,
and
therefore
looked
for
extraordinary
help
and
comfort
from
God
.
This
is
to
shew
,
That
the
discoveries
we
have
in
our
exercises
and
troubles
under
the
unusual
presence
,
and
consolations
of
God
,
make
us
to
say
with
Job
,
They
had
heard
of
God
with
the
ear
,
but
now
they
see
him
with
the
eye
.
They
did
but
know
in
a
riddle
,
now
they
do
(
as
it
were
)
face
to
face
.
Thirdly
,
These
afflictions
do
promote
and
quicken
to
more
grace
,
and
more
grace
will
have
more
glory
.
In
these
trials
and
heavenly
conflicts
,
their
faith
,
their
patience
,
their
crucified
affections
to
the
world
are
more
inhanced
.
As
Grapes
in
the
wine-presse
send
forth
juice
and
sweetnesse
:
As
fragrant
Herbes
in
the
fire
,
send
forth
a
sweeter
smell
:
The
Frankincense
needeth
fire
to
make
it
more
refreshing
:
In
the
race
a
man
puts
forth
his
swiftnesse
:
In
the
fight
,
fortitude
and
valour
is
more
manifested
:
Natural
exercise
increaseth
the
health
of
the
body
:
So
also
doth
spiritual
,
the
health
and
graces
of
the
soul
.
Seeing
then
that
these
afflictions
heat
thy
soul
seven
times
hotter
than
they
were
before
,
seeing
they
make
thy
five
to
gain
ten
:
No
wonder
if
our
salvation
be
exalted
by
them
.
Lastly
,
Our
salvation
is
advanced
by
these
sufferings
,
Because
of
the
glorious
promises
which
are
made
to
such
.
Some
indeed
have
doubted
,
Whether
there
be
Degrees
of
Glory
or
no
in
Heaven
?
But
that
may
be
fully
proved
,
that
those
Starres
in
Heaven
doe
differ
from
one
another
in
Glory
.
And
certainly
,
those
that
suffer
more
,
shall
have
greater
Glory
.
Insomuch
that
some
learned
men
have
concluded
from
Revel.
20.
4
,
5.
That
the
Martyrs
onely
shall
have
a
peculiar
Glory
bestowed
on
them
to
reign
with
Christ
a
thousand
yeares
here
on
Earth
.
But
that
being
not
so
clear
,
we
may
firmly
conclude
,
That
if
a
drop
of
cold
water
be
given
for
Christs
sake
,
will
be
so
greatly
rewarded
,
How
much
more
many
drops
of
their
owne
warme
blood
?
Doe
not
then
repine
under
temporal
losses
for
Christ
;
it
is
abundantly
made
up
spiritually
here
,
and
will
be
eternally
hereafter
.
SERM.
LIII
.
Afflictions
not
in
themselves
,
but
as
improved
by
Patience
,
conduce
to
our
Salvation
:
What
goes
to
the
producing
of
Patience
.
2
COR.
1.
6.
Which
is
effectual
in
enduring
of
the
same
afflictions
,
which
we
also
suffer
.
THe
second
part
considerable
in
this
amplification
of
the
divine
advantage
and
heavenly
profit
we
have
by
afflictions
for
Gods
cause
,
is
the
manner
,
how
this
salvation
is
promoted
,
and
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
the
enduring
,
or
in
patience
under
sufferings
.
It
is
not
simply
and
barely
sufferings
,
for
murderers
suffer
,
robbers
suffer
;
but
it
must
be
for
God
;
there
must
be
a
good
cause
.
And
yet
further
,
a
good
cause
is
not
enough
;
there
must
be
an
humble
,
patient
and
meek
deportment
in
those
that
do
suffer
.
For
if
they
suffer
with
grudging
and
repining
,
thinking
God
is
a
severe
Master
,
who
imposeth
such
hard
tasks
upon
them
,
then
they
lose
their
reward
;
neither
is
salvation
advanced
hereby
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
translated
sometimes
tolerantia
,
enduring
;
and
thus
in
the
Text
:
Even
as
the
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
sometimes
Matth.
10.
22.
Heb.
12.
3.
But
for
the
most
part
it
is
rendred
patientia
,
patience
.
Thus
Luk.
21.
19.
Rom.
5.
3.
It
is
also
taken
by
some
for
perseverance
and
constancy
;
so
that
is
explained
,
Heb.
12.
1
,
Let
us
runne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
patience
,
we
render
it
,
or
rather
with
perseverance
and
constancy
,
that
we
faint
not
,
or
be
weary
,
ere
we
come
to
the
end
of
our
race
.
Although
therefore
many
other
graces
are
necessarily
required
to
go
through
afflictions
;
so
that
our
salvation
may
be
exalted
thereby
,
yet
the
Apostle
here
,
and
in
many
other
places
,
instanceth
impatience
,
as
that
which
is
the
most
proper
and
genuine
grace
for
the
improving
of
our
sufferings
.
Therefore
from
hence
observe
,
That
sufferings
not
barely
of
themselves
,
but
as
improved
by
patience
,
do
conducē
to
our
salvation
.
Without
patience
our
corruptions
,
and
our
damnation
is
furthered
by
all
the
tribulations
we
groan
under
.
So
that
patience
is
like
the
salt
to
season
this
Sacrifice
,
that
it
may
be
acceptable
.
If
we
struggle
and
strive
against
God
,
complain
plain
and
murmur
,
because
we
meet
with
such
hardship
,
this
depriveth
us
of
our
glory
.
We
are
not
to
be
like
the
Sacrifice
,
that
did
struggle
and
strive
,
and
therefore
must
be
bound
to
the
Altar
;
but
we
are
to
deny
ourselves
,
to
take
up
the
crosse
(
which
argueth
voluntariness
and
readiness
)
and
then
we
must
follow
him
.
Holy
obedience
must
accompany
this
bearing
of
the
crosse
,
Luk.
9.
23.
yea
it
is
added
,
He
must
take
it
up
daily
;
implying
,
that
though
this
crosse
be
put
upon
thy
shoulders
every
day
;
though
it
be
from
week
to
week
,
from
year
to
year
,
thou
must
not
repine
,
but
take
it
up
daily
.
You
must
not
carry
the
cross
of
Christ
,
as
the
Philistims
heifers
did
the
Ark
,
lowing
as
they
went
for
their
young
ones
;
where
patience
is
,
there
is
also
a
quiet
,
meek
and
ready
resignation
of
our selves
,
even
as
was
in
Christ
,
Behold
I
come
to
do
thy
will
,
O
God
;
which
will
of
God
was
partly
to
suffer
most
dreadfull
things
to
flesh
and
blood
.
Contranitency
then
and
contrapugnancy
to
the
will
of
God
,
bringing
tribulations
upon
us
,
doth
deprive
us
of
all
that
soul-saving
benefit
we
might
have
by
them
.
It
is
true
indeed
,
there
is
a
conditional
will
in
every
sufferer
for
Christ
,
arising
necessarily
from
nature
within
us
,
which
desireth
to
preserve
it self
;
and
by
this
we
would
deprecate
that
cup
which
God
is
giving
us
to
drink
.
Even
Christ
himself
in
this
conditional
manner
prayed
,
Father
,
if
it
be
possible
,
let
this
cup
passe
away
from
me
;
but
then
with
their
absolute
will
,
they
do
submit
and
say
,
Not
our
will
,
but
the
will
of
God
be
done
.
Thus
we
have
a
notable
expression
,
John
21.
18.
where
Christ
speaking
of
the
death
and
martyrdom
Peter
should
suffer
for
his
name
,
he
saith
,
Another
shall
gird
thee
,
and
carry
thee
whether
thou
wouldst
not
;
not
that
Peter
suffered
against
his
will
absolutely
,
not
that
he
repined
at
it
,
but
rather
rejoyced
in
it
,
only
it
was
against
his
conditional
will
;
nature
of
itself
would
have
desired
rather
freedom
from
those
torments
.
But
let
us
proceed
to
enquire
into
the
Nature
or
Properties
of
this
Patience
;
1.
Therefore
take
we
notice
,
That
although
humane
Philosophers
by
their
several
Sects
did
greatly
oppose
one
another
,
yet
they
did
agree
in
the
commending
of
patience
.
Indeed
Aristotle
doth
not
reckon
patience
nor
humility
amongst
the
moral
virtues
;
but
the
Stoicks
especially
,
they
did
so
commend
patience
,
as
that
thereby
they
would
have
a
man
turned
into
a
meer
stone
(
as
it
were
)
and
an
unnatural
dedolency
;
but
no
Philosophical
patience
,
not
that
of
Anaxarchus
(
who
cried
out
so
stoutly
to
the
Tyrant
,
who
caused
him
to
be
brayed
and
pounced
to
death
,
Tunde
,
tunde
Anaxarchum
non
tundis
.
)
or
of
others
so
greatly
applauded
by
humane
Writers
,
is
worthy
of
the
name
of
Christian
patience
.
There
is
a
vast
difference
in
the
principles
,
in
the
end
,
in
the
effects
,
in
the
concomitants
,
as
might
be
shewed
;
but
I
shall
not
dilate
at
this
time
.
This
particular
is
brought
in
,
to
make
us
examine
,
What
is
the
grace
of
patience
,
and
what
may
be
Natural
or
Moral
Patience
.
Natural
Patience
I
call
that
,
which
cometh
much
from
the
constitution
and
complexion
of
their
bodies
,
they
are
more
mild
,
quiet
and
enduring
of
grief
than
others
.
Moral
patience
I
call
that
,
when
men
by
wisdom
and
reading
of
moral
precepts
can
harden
themselves
heroically
to
bear
the
tribulations
up
on
them
;
but
Christian
patience
is
that
which
comes
from
a
regenerated
and
sanctified
nature
,
eying
Gods
glory
,
his
will
and
command
only
,
not
regarding
other
sinister
respects
.
So
that
a
Natural
Patience
,
a
Moral
Patience
under
thy
sufferings
,
will
not
advance
thy
salvation
,
but
that
which
is
Christian
.
You
have
a
notable
place
for
this
2
Pet.
1.
6.
To
patience
,
godlinesse
.
The
Apostle
doth
there
exhort
to
have
the
chain
of
graces
linked
together
,
not
to
think
it
enough
to
have
one
grace
,
unless
he
have
all
.
And
therefore
patience
must
be
added
to
temperance
;
for
that
requireth
the
denial
of
our
pleasures
,
the
crucifying
of
our
delights
,
which
cannot
be
without
patience
:
but
then
to
this
patience
we
must
adde
godlinesse
,
implying
,
that
though
we
be
never
so
meek
,
so
still
,
so
Lamb-like
under
our
troubles
;
yet
if
godliness
be
not
added
to
this
patient
deportment
,
if
it
be
not
from
divine
principles
,
and
to
divine
ends
,
then
our
patience
is
greatly
defective
.
Look
we
therefore
that
when
we
quietly
and
patiently
suffer
,
it
came
from
the
grace
of
patience
,
not
from
a
counterfeit
patience
,
for
this
is
not
true
gold
,
and
so
will
not
enrich
us
.
This
distinction
being
premised
,
whereby
a
Christian
may
be
inabled
to
know
when
it
is
Nature
,
and
when
it
is
Grace
that
doth
bear
;
when
flesh
and
blood
doth
suffer
,
and
when
a
divine
Nature
within
him
.
In
the
next
place
,
let
us
consider
,
What
goeth
to
the
producing
of
this
grace
of
patience
;
for
we
cannot
of
our selves
perform
this
duty
of
patience
no
more
than
a
wildernesse
can
bringforth
roses
.
Therefore
First
,
The
efficient
cause
of
patience
is
God
only
.
The
heart
of
man
under
any
The
God
of
patience
:
For
what
a
wild
unruly
bedlam
is
an
unsanctified
man
under
any
pressure
upon
him
:
Like
Cain
he
crieth
out
,
It
is
greater
than
he
can
bear
.
Like
Jobs
wife
,
he
is
tempted
to
curse
God
,
and
so
die
.
Doest
thou
therefore
under
thy
trials
,
want
patience
?
Doth
it
grieve
and
sadly
afflict
thee
,
to
see
thy self
so
passionate
,
so
impassionate
?
Then
let
this
make
thee
to
run
to
the
throne
of
grace
,
improve
this
title
,
God
is
the
God
of
patience
:
Say
,
Oh
God
,
it
is
but
speaking
the
word
,
it
is
but
saying
,
Let
there
be
patience
,
and
there
will
be
patience
!
How
often
have
I
resolved
for
patience
?
How
often
prayed
for
patience
,
and
yet
Lord
my
heart
is
tormented
and
tossed
up
and
down
,
like
that
Lunatick
,
which
could
not
be
bound
by
any
chains
?
Not
only
my
tongue
,
but
my
heart
are
worse
than
unruly
and
savage
beasts
they
may
be
tamed
;
but
this
,
no
man
,
only
God
can
tame
it
.
It
's
God
only
therefore
that
maketh
in
us
patience
:
The
grace
of
patience
is
farre
above
our
power
.
Tertullian
wrote
a
Book
of
Patience
,
but
in
the
very
beginning
he
apologizeth
for
himself
,
why
he
should
write
of
that
subject
,
which
he
had
so
little
experimentally
and
practically
attained
unto
,
and
he
excuseth
it
thus
,
That
he
doth
as
those
who
are
sick
,
they
delight
to
be
talking
and
praising
of
health
:
So
I
(
saith
he
)
who
am
Aeger
caloribus
impatientiae
,
sick
with
feavorish
impatient
heats
,
do
delight
to
write
of
patience
.
Thus
do
thou
,
seeing
it
is
more
then
of
thy self
thou
art
able
to
do
.
The
least
tryal
,
the
least
affliction
,
is
ready
to
heat
thee
with
impatience
;
pray
to
God
importunately
,
let
him
not
alone
,
till
he
blesse
thee
with
this
composed
patient
spirit
.
Say
with
the
same
Tertullian
,
Pereat
seculum
dummodo
patientiam
lucrifaciam
,
Let
the
whole
world
perish
,
so
that
God
will
give
me
patience
.
Secondly
,
As
God
is
the
efficient
cause
,
so
the
word
of
God
that
is
instrumental
.
Rom.
15.
14.
That
we
through
patience
of
the
Scriptures
might
have
hope
.
When
thy
impatient
flesh
doth
suggest
this
,
and
that
argument
to
discontent
and
repining
,
Oh
remember
what
the
word
of
God
saith
!
It
is
for
want
of
Scripture-consideration
,
of
Scripture-arguments
that
thy
heart
is
so
clamorous
and
unruly
;
such
a
command
,
such
a
promise
would
presently
have
made
all
calm
and
quiet
.
The
Heathen
adviseth
an
angry
furious
man
to
look
in
the
glasse
,
while
he
is
in
those
passionate
fits
,
that
he
may
see
how
deformed
he
is
made
thereby
;
but
how
much
rather
,
when
thy
heart
hath
boiled
over
with
impatient
repining
thoughts
,
art
thou
to
recover
thy self
immediately
,
and
to
look
into
the
Word
?
See
what
that
faith
,
what
that
requireth
,
and
then
thou
wilt
be
ashamed
,
and
abhorring
thy self
as
a
very
beast
.
Thirdly
,
Afflictions
themselves
according
to
Scripture-expression
,
they
work
patience
also
.
Thus
Rom.
5.
3.
Tribulation
worketh
patience
.
Jam.
1.
3.
The
trying
of
your
faith
worketh
patience
.
Here
you
see
afflictions
are
said
to
work
patience
,
but
not
of
themselves
,
it
's
the
power
of
God
in
and
through
them
;
only
as
the
beast
accustomed
to
the
yoke
is
more
tame
than
at
first
;
so
when
we
are
constantly
exercised
with
afflictions
that
they
seem
to
be
no
new
thing
,
then
through
Gods
grace
,
we
come
to
be
more
ready
and
willing
in
a
patient
enduring
of
them
.
It
is
said
of
Christ
himself
,
He
learned
obedience
by
the
things
which
he
suffered
,
Heb.
5.
8.
not
that
he
could
grow
properly
in
grace
,
or
be
more
obedient
than
he
had
been
formerly
;
but
it
is
spoken
in
regard
of
experimental
obedience
,
he
had
the
sense
and
feeling
of
it
more
than
before
:
but
the
adopted
sons
of
God
,
they
do
increase
in
obedience
and
patience
by
the
things
that
they
suffer
.
Therefore
thou
who
hast
more
afflictions
than
others
,
it
is
a
reproach
to
thee
,
if
they
have
not
taught
thee
more
patience
and
meeknesse
than
others
.
Fourthly
,
The
exemplary
or
ideal
cause
of
patience
,
is
God
and
Christ
.
From
Mat.
5.
48.
Be
ye
therefore
perfect
,
as
your
heavenly
Father
is
.
To
be
perfect
is
there
to
be
patient
,
for
he
had
before
instanced
in
the
patience
of
God
,
that
even
to
the
unjust
he
causeth
the
Sunne
to
arise
;
and
from
this
inferreth
,
Be
ye
therefore
perfect
:
To
be
patient
,
and
that
to
enemies
,
may
be
called
perfection
,
because
this
alone
is
taught
in
Christianity
.
To
love
our
friends
is
acknowledged
a
duty
by
all
Nations
,
but
to
love
enemies
is
only
professed
by
Christians
.
Well
then
may
we
be
patient
under
all
the
persecutions
,
reproaches
and
vexations
the
enemies
of
God
bring
upon
us
:
For
is
not
God
patient
towards
them
,
and
yet
they
are
more
his
enemies
then
thine
?
He
that
could
immediately
be
avenged
on
them
;
he
that
could
command
legions
of
Devils
to
drag
them
to
hell
presently
,
yet
with
much
patience
suffereth
them
.
God
is
so
patient
,
that
as
Tertullian
,
Ipsa
sibi
detrahit
,
(
●●de
pat.
)
His
patience
detracteth
from
him
,
he
seemeth
to
be
a
loser
by
it
.
For
people
sinne
the
more
obstinately
and
wilfully
,
because
they
meet
with
impunity
.
Because
vengeance
is
not
speedily
executed
,
therefore
the
heart
of
the
wicked
is
encouraged
to
evil
,
Eccles.
8.
11.
It
is
true
indeed
,
if
we
speak
properly
we
cannot
attribute
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
God
,
as
if
that
were
an
attribute
in
him
.
The
Scripture
useth
other
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
never
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
God
being
most
absolutely
blessed
and
happy
in
himself
,
he
cannot
be
under
any
misery
:
So
as
to
be
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
patient
under
it
:
neither
can
God
be
said
to
pati
,
to
suffer
,
in
a
passive
sense
,
yet
his
goodness
,
his
forbearance
,
these
are
called
patience
.
And
from
the
patience
of
God
we
may
be
encouraged
to
a
conformity
thereunto
.
Should
God
be
as
impatient
of
thee
,
should
he
as
little
endure
thy
failings
,
as
thou
canst
his
dispensations
,
thou
hadst
been
with
Dives
,
calling
for
a
drop
of
water
long
before
this
time
,
and
not
able
to
partake
of
it
.
Christ
also
is
a
wonderfull
examplar
cause
of
patience
,
for
him
to
lay
aside
the
manifestation
of
his
glory
,
to
be
born
of
a
Virgin
,
to
be
exposed
to
such
an
ignominious
death
:
in
all
which
he
did
seem
,
as
Tertullian
expresseth
it
,
Contumeliosus
sibiipsi
,
Injurious
and
reproachfull
to
himself
;
which
made
the
Marcionites
say
,
He
had
only
a
phantastical
body
,
thinking
it
a
reproachfull
and
dishonourable
thing
to
him
,
to
have
a
true
real
body
of
the
Virgin
Mary
.
But
this
exinanition
and
emptying
of
himself
,
doth
the
more
commend
and
make
his
patience
illustrious
.
Hence
1
Pet.
2.
23.
and
in
other
places
,
Christ
is
commended
as
a
patern
to
us
of
patience
in
all
our
sufferings
;
and
certain
never
may
we
more
shame
and
abhorre
our selves
for
all
our
repining
and
impatient
workings
of
soul
,
then
when
we
set
Christ
before
our
eyes
;
he
was
as
a
sheep
in
the
hands
of
the
shearer
that
opened
not
his
mouth
:
Yet
how
much
did
he
suffer
both
from
God
and
man
,
and
that
without
any
cause
in
respect
of
himself
,
though
justly
in
respect
of
Gods
Covenant
with
him
,
as
our
Surety
.
Now
though
all
this
was
for
us
enemies
to
him
,
such
who
would
contemn
his
love
,
and
be
ready
to
crucifie
him
over
and
over
again
,
yet
in
these
great
agonies
and
unspeakable
sufferings
,
he
is
not
impatient
.
Thus
we
have
heard
of
a
patience
greater
than
that
of
Job
,
even
of
Christ
himself
,
and
let
his
patience
shame
thee
out
of
thy
impatience
.
SERM
,
LIV.
Motives
exciting
us
to
a
patient
Submission
unto
God
under
all
the
Afflictions
he
layes
upon
us
.
2
COR.
1.
6.
Which
is
effectual
in
enduring
of
the
same
sufferings
,
which
we
also
suffer
.
WE
are
yet
treating
on
the
manner
,
How
the
Salvation
of
believers
is
promoted
by
their
sufferings
,
which
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
enduring
or
in
patience
;
in
a
patient
enduring
.
It
is
not
my
purpose
(
I
told
you
)
to
enlarge
my self
according
as
this
Subject
of
patience
might
require
.
Some
things
have
been
spoken
to
declare
the
nature
of
it
;
I
shall
adde
at
this
time
some
motives
and
encouragements
to
be
patient
under
the
most
extream
sufferings
we
are
put
upon
.
And
First
,
This
consideration
may
greatly
calm
and
compose
our
spirits
,
If
we
sensibly
affect
our selves
with
what
we
have
deserved
.
All-impatiency
and
turbulency
of
heart
ariseth
,
because
we
are
not
throughly
humbled
under
our
own
guilt
and
unworthinesse
;
for
if
this
were
taken
notice
of
,
we
would
wonder
,
why
dogs
should
have
childrens
bread
,
why
we
should
have
the
least
drop
of
mercy
,
who
deserve
the
deluge
of
Gods
wrath
.
Doest
thou
at
any
time
find
repinings
and
frettings
of
heart
within
thee
?
Do
thou
presently
possesse
thy
soul
with
thy
wretchednesse
and
unworthinesse
:
Say
,
Who
am
I
Lord
,
that
it
is
no
worse
?
This
is
not
hell
,
nor
everlasting
damnation
that
I
am
in
,
and
yet
I
have
a
thousand
times
over
deserved
that
.
It
was
this
that
quieted
David's
heart
under
that
sour
affliction
he
conflicted
with
,
when
Absolom
had
made
such
a
strong
conspiracy
against
him
,
2
Sam.
16.
11.
when
Shimei
cursed
him
with
such
a
grievous
curse
,
that
Abishai
had
no
patience
to
bear
it
,
Why
should
this
dead
dog
curse
my
Lord
the
King
(
saith
he
)
let
me
go
and
take
off
his
head
?
Who
but
a
David
would
have
been
avenged
?
But
what
tameth
Davids
heart
?
Let
him
alone
,
let
him
curse
,
for
the
Lord
hath
bidden
him
.
David
knew
that
it
was
for
his
sins
that
Absolom
rebelled
,
Shimei
cursed
;
and
therefore
he
dare
not
grudge
nor
mutter
.
So
2
Sam.
15.
26.
while
David
is
compassed
about
with
the
same
difficulties
;
see
how
soft
his
heart
is
,
ready
to
receive
any
impression
;
But
if
he
say
,
I
have
no
delight
in
him
,
behold
here
I
am
,
let
him
do
to
me
,
as
seemeth
good
to
him
.
Thus
David's
heart
is
like
the
vessel
cast
into
the
fire
,
it
may
be
put
into
any
form
,
or
fashion
;
and
what
is
the
reason
of
it
?
A
true
humbled
spirit
under
all
its
unworthinesse
.
Thus
the
Church
Lament.
3.
22.
though
she
be
in
such
desolations
,
that
she
cals
to
all
the
passengers
who
come
by
,
to
see
if
there
were
ever
any
affliction
like
hers
,
yet
(
saith
she
)
It
is
of
the
Lords
mercies
that
we
are
not
consumed
:
As
wretched
as
we
are
,
we
might
be
worse
.
It
is
the
Lords
mercy
that
we
do
but
taste
of
his
cup
of
wrath
,
that
we
do
not
drink
up
the
dregs
.
Here
is
a
good
patern
to
write
after
.
Let
thy
troubles
and
exercises
be
like
Nebuchadnezzars
furnace
,
heated
seven
times
hotter
then
ordinary
,
yet
thou
wilt
have
cause
to
say
,
if
thou
regard
thy
own
guilt
,
It
is
of
the
Lords
mercy
,
that
it
is
no
worse
.
And
vers.
39.
Wherefore
doth
a
living
man
complain
,
a
man
for
the
punishment
of
his
sins
?
Art
thou
a
living
man
not
a
damned
man
,
and
doest
thou
complain
?
Think
,
what
if
thy
condition
were
like
those
that
are
chained
up
in
everlasting
darkness
,
gnashing
their
teeth
,
and
roaring
out
for
the
endlesse
torments
that
are
upon
them
?
Wouldst
thou
not
then
judge
this
condition
thou
art
in
,
though
afflicted
and
troublesome
,
to
be
a
mercy
?
Certainly
if
the
damned
in
hell
are
bound
to
acknowledge
the
justice
of
God
,
and
to
give
him
the
glory
thereof
,
though
it
be
in
their
confusion
;
How
much
rather
art
thou
bound
to
give
God
the
glory
of
all
his
Attributes
in
these
dispensations
to
thee
,
though
bitter
to
flesh
and
blood
?
Take
heed
then
of
being
like
Jonah
,
of
saying
,
Thou
doest
well
to
be
angry
.
It
is
an
ease
to
pour
forth
thy
complaints
.
For
what
,
doth
God
do
thee
any
wrong
?
Doth
not
the
worm
that
eateth
up
all
thy
comfort
breed
in
thy
own
breast
?
Is
not
thy
destruction
from
thy
own
self
?
Certainly
if
any
thing
,
this
may
stop
thy
mouth
,
and
quietly
compose
thy
soul
.
But
Secondly
,
Not
only
the
apprehension
of
thy
guilt
may
thus
rebuke
all
storms
But
the
consideration
of
Gods
goodnesse
and
mercy
is
admirable
,
that
doth
thus
alter
and
change
the
nature
of
these
afflictions
that
are
upon
thee
.
For
whereas
thou
mightst
have
been
suffering
for
thy
sinnes
,
thou
now
sufferest
for
God
and
a
good
cause
.
Whereas
they
might
have
been
a
curse
,
now
they
are
made
a
blessing
,
whereas
they
might
have
administred
all
sorrow
and
bitterness
;
now
thou
art
to
account
it
all
joy
,
when
thou
fallest
into
divers
temptations
;
give
not
over
sucking
of
this
honey-comb
,
till
thou
hast
got
all
the
sweetnesse
out
of
it
;
God
maketh
this
crown
of
thorns
,
a
crown
of
gold
;
That
which
might
have
been
a
stone
is
turned
into
bread
;
The
fruit
of
thy
sinne
is
made
a
priviledge
and
an
honour
:
Hence
the
godly
have
alwayes
looked
upon
their
sufferings
,
as
a
blessed
thing
,
as
eminent
expressions
of
Gods
love
to
them
:
Hence
in
all
their
troubles
they
have
been
more
prepared
and
purified
to
blesse
God
:
As
Bels
cast
into
the
fire
,
do
afterwards
make
a
sweeter
and
clearer
sound
;
so
that
this
is
encouragement
enough
,
to
consider
how
God
changeth
the
nature
of
these
troubles
,
the
fruit
of
sinne
is
made
the
fruit
of
Gods
love
to
thee
,
and
also
of
righteousnesse
to
thy self
.
Thirdly
,
Be
not
dejected
under
sufferings
for
God
,
but
rejoyce
with
patience
,
Because
God
will
be
with
thee
,
thou
shalt
have
the
presence
and
assistance
of
Christ
,
and
then
Christ
being
in
the
ship
with
thee
,
thou
canst
not
suffer
shipwrack
.
Paul
speaking
of
that
admirable
and
strong
constitution
of
grace
,
whereby
he
was
able
to
endure
heats
and
cold
,
he
could
abound
,
and
he
could
want
,
be
changed
from
one
extream
condition
to
another
,
and
yet
be
the
same
in
heart
and
affection
,
he
addeth
,
He
can
do
all
things
through
Christ
that
strengthneth
him
,
Phil.
4.
13.
Thou
hast
the
same
power
with
Christ
in
some
sense
;
what
he
can
do
thou
canst
do
:
as
a
little
child
inabled
by
a
Gyant
,
can
do
what
the
Gyant
can
do
.
I
can
do
all
things
;
Paul
hath
a
kind
of
Omnipotency
.
If
then
the
troubles
thou
art
to
combate
with
were
too
strong
for
thee
,
such
as
would
overwhelm
thee
,
then
thou
mightst
be
impatient
and
discontented
,
but
be
quiet
and
wait
for
the
power
of
God
.
See
also
how
notably
Paul
speaketh
to
this
,
2
Cor.
12.
10.
I
take
pleasure
in
my
infirmities
,
in
reproaches
,
in
necessities
,
For
when
I
am
weak
,
then
am
I
strong
.
And
vers.
9.
Gods
strength
is
said
to
be
perfected
in
Pauls
weaknesse
:
most
gladly
therefore
will
I
glory
in
my
infirmities
,
that
the
power
of
Christ
may
rest
on
me
.
What
wonders
and
paradoxes
doth
Paul
speak
?
His
words
are
miracles
,
he
will
most
gladly
glory
and
rejoyce
in
all
his
reproaches
;
and
why
?
Because
hereby
Gods
power
will
be
the
more
manifested
.
Thus
you
see
great
ground
for
patience
,
because
Cods
power
will
come
in
,
and
that
very
seasonably
you
will
have
grace
to
help
in
time
of
need
,
Heb.
4.
16.
The
Pythagoreans
called
God
,
Ipsam
opportunitatem
,
Oppornunity
it self
,
because
he
did
alwayes
come
in
seasonably
to
help
:
How
much
more
may
Christians
put
forth
their
patience
and
faith
in
this
particular
?
Thou
art
sure
to
have
his
gracious
power
and
assistance
,
and
thou
art
sure
also
to
have
it
in
the
best
season
,
and
most
opportunely
.
Let
not
then
impatience
so
trouble
the
waters
of
affliction
,
and
bemud
them
,
that
thou
canst
not
see
the
face
of
God
shining
upon
thee
,
and
his
arm
stretched
out
to
help
and
deliver
thee
.
Fourthly
,
As
you
have
need
of
patience
under
these
exercises
,
So
let
it
have
its
perfect
work
,
because
of
the
unspeakable
good
that
will
redound
to
thee
hereby
.
If
this
be
duly
weighed
,
thou
wilt
blesse
God
for
thy
sufferings
more
than
for
all
thy
mercies
and
outward
safety
;
thou
wilt
see
,
that
to
lose
father
,
and
mother
,
and
life
it self
,
is
to
winne
them
.
God
doth
by
these
sufferings
bring
in
Novum
&
inauditum
modum
salutis
,
interire
ne
poreas
,
a
new
and
unheard
of
way
of
safety
,
by
making
thee
to
die
,
that
thou
mayest
not
perish
.
We
might
heap
up
many
places
of
Scripture
that
demonstrate
the
benefit
of
such
sufferings
.
So
that
the
opinion
of
the
Gnosticks
,
which
Tertullian
confuteth
,
was
directly
opposite
to
Scripture
.
It
seemeth
the
Gnostick
was
an
hater
of
Martyrdome
,
and
accused
Christ
of
severity
and
cruelty
for
requiring
such
things
at
the
hand
of
his
followers
;
he
thought
Christ
was
injurious
to
his
people
,
if
he
expected
such
hard
things
from
them
;
but
this
made
them
charge
Christ
thus
foolishly
,
because
they
did
not
consider
that
those
sufferings
were
advantages
,
that
it
was
no
more
a
losse
to
the
godly
,
then
it
is
to
the
grains
of
corn
,
when
thrown
into
the
earth
,
and
die
(
as
it
were
)
there
;
unlesse
you
do
so
to
the
corn
,
it
cannot
bring
forth
fruit
.
Thus
the
godly
,
except
they
are
thus
afflicted
,
except
they
have
these
tryals
,
they
are
great
losers
,
and
that
in
a
two-fold
respect
.
For
1.
Their
spiritual
good
is
promoted
by
the
patient
enduring
of
afflictions
.
John
15.
The
purging
of
the
Vine
;
that
as
the
cutting
of
the
luxuriant
branches
do
not
hinder
,
but
increase
the
fruit
thereof
:
Thus
also
do
these
tribulations
,
they
are
like
razors
to
cut
off
all
superfluities
;
and
therefore
compared
so
often
to
the
fire
,
which
doth
consume
the
drosse
,
and
make
gold
more
purified
.
Art
thou
then
impatient
,
because
God
taketh
away
thy
corruptions
from
thee
,
because
he
applieth
such
remedies
that
will
kill
thy
lusts
,
and
make
thee
more
believing
,
and
more
heavenly
minded
?
Do
you
not
see
the
diseased
person
under
the
Physicians
care
,
though
for
the
present
under
austeer
remedies
?
The
person
complains
,
and
cries
out
,
yet
afterwards
,
when
by
this
means
he
cometh
to
perfect
health
,
then
he
thanketh
the
Physician
,
and
rewards
him
.
Now
all
thy
afflictions
and
tribulations
for
Gods
cause
are
medicinal
:
It
is
God
the
wise
Physician
,
that
commandeth
thee
to
be
thus
let
blood
:
Fear
not
therefore
,
neither
faint
under
it
;
this
is
the
way
God
taketh
to
sanctifie
and
cleanse
thy
soul
;
this
winnowing
will
deliver
thee
from
thy
chaff
;
these
bitter
pils
will
kill
those
worms
of
pride
,
vain-glory
,
and
other
lusts
within
thee
.
2.
It
's
not
onely
thy
spiritual
good
here
,
But
thy
eternal
good
hereafter
that
is
promoted
by
these
sufferings
.
It
's
the
salvation
of
thy
soul
that
is
interessed
Fifthly
,
Be
patient
under
such
sufferings
,
Because
hereby
thou
promotest
the
good
of
others
,
the
salvation
of
others
.
And
certainly
this
should
much
prevail
with
us
.
These
sufferings
of
mine
,
these
patient
endurings
for
the
cause
of
Christ
may
provoke
and
encourage
many
others
.
This
did
greatly
induce
Paul
,
and
animate
him
in
all
his
reproaches
and
difficulties
he
met
with
for
the
Gospel
,
because
that
hereby
the
Church
was
more
propagated
.
With
what
joy
,
(
Phil.
1.
13.
)
doth
he
speak
of
this
?
That
his
bonds
were
made
manifest
every
where
,
and
many
of
the
brethren
waxed
more
confident
and
bold
than
before
.
As
on
the
contrary
we
see
the
impatience
,
worldly
fears
,
and
Apostasie
of
some
have
done
a
world
of
hurt
to
others
,
not
only
falling
themselves
,
but
making
others
also
to
tumble
down
with
them
.
This
is
a
sad
thing
to
consider
of
.
If
the
Apostle
,
Rom.
14.
speaks
so
dreadfully
about
a
strong
Christian
abusing
his
liberty
,
that
thereby
he
is
a
stumbling
block
,
and
on
his
part
destroyeth
him
for
whom
Christ
died
:
How
much
more
will
this
hold
true
on
him
,
who
shall
perfidiously
forsake
Christ
rather
than
suffer
for
him
?
And
although
some
of
these
have
recover'd
again
,
and
manifested
as
much
faithfulnesse
as
they
had
formerly
falshood
,
yet
those
that
did
wholly
fall
off
,
their
fall
was
great
,
making
the
adversary
to
rejoyce
,
and
animating
others
to
do
the
like
.
Therefore
on
the
contrary
,
if
thou
endure
with
constancy
and
patience
under
all
opposions
,
in
nothing
being
dismayed
,
this
will
imbolden
others
;
thou
mayest
prevent
the
backsliding
of
others
.
Insomuch
that
to
suffer
for
Christ
is
a
great
act
of
love
,
not
only
to
Christ
,
but
to
the
Church
;
when
with
Paul
,
we
shall
be
willing
to
be
sacrified
for
the
good
of
other
mens
souls
.
Now
this
duty
of
love
we
owe
to
the
Body
of
Christ
,
we
are
bound
in
conscience
to
suffer
reproaches
,
and
all
manner
of
trials
for
righteousnesse
sake
,
not
only
because
Christ
requireth
it
,
and
with
reference
to
him
,
but
also
out
of
love
to
the
souls
,
and
salvation
of
others
.
When
we
suffer
,
we
do
not
only
suffer
as
private
Christians
,
but
as
members
of
the
body
;
and
therefore
the
concernment
of
the
whole
body
is
in
the
suffering
of
every
member
.
This
then
should
greatly
encourage
us
in
all
our
afflictions
for
Christs
sake
;
It
is
not
I
alone
,
it
's
not
my
salvation
only
,
but
the
salvation
of
many
others
is
carried
on
in
this
businesse
.
Hence
some
have
thought
more
implied
in
that
expression
then
ordinarily
is
conceived
,
1
Cor.
4.
13.
where
the
Apostle
saith
,
We
are
made
as
the
filth
and
off-scouring
of
the
world
;
they
say
,
the
words
are
not
to
be
understood
only
of
dishonour
and
reproach
;
but
because
they
were
applied
to
such
Sacrifices
,
and
devoted
things
,
in
the
offering
whereof
common
judgements
were
removed
,
piacula
;
therefore
they
inferre
,
That
the
Apostles
sufferings
did
conduce
to
the
whole
Church
of
God
.
Others
come
to
obtain
mercy
by
following
them
for
an
example
.
I
shall
not
plead
for
this
interpretation
;
onely
this
is
a
truth
in
the
general
,
That
many
have
been
converted
,
and
so
saved
by
beholding
the
courage
and
patience
of
godly
Confessors
and
Martyrs
.
It
's
then
a
duty
we
owe
to
the
Church
of
God
,
to
suffer
when
Christ
requireth
.
And
if
we
read
of
Heathens
,
the
Curtii
and
Decii
,
who
have
devoted
themselves
to
present
death
,
to
remove
some
publick
calamity
,
what
shame
will
this
be
to
Christians
,
if
they
shall
not
in
a
regular
way
shew
such
zeal
for
the
Church
of
God
?
We
have
a
notable
passage
,
1
John
3.
16.
We
ought
to
lay
down
our
lives
for
the
brethren
;
What
Christ
did
for
us
,
we
are
to
do
for
the
Church
.
So
that
from
this
Text
it
is
plain
,
there
are
cases
and
instances
wherein
a
man
is
bound
to
lose
not
only
wealth
and
estate
,
but
even
life
it self
for
others
.
Hence
there
is
a
distinction
of
Martyrium
charitatis
,
and
Martyrium
fidei
.
A
Jesuite
(
Raynardus
de
Martyrio
.
)
doth
industriously
endeavour
to
maintain
,
That
if
a
man
,
having
a
call
from
God
,
doth
venture
his
life
by
visiting
some
infected
with
the
plague
,
doing
this
out
of
love
to
God
,
and
peoples
souls
,
such
a
man
is
as
truly
and
properly
a
Martyr
,
and
that
in
a
strict
sense
,
as
one
who
dieth
for
witnessing
the
faith
.
I
shall
not
here
examine
this
point
;
only
in
the
general
we
may
conclude
,
That
he
who
layeth
down
his
life
for
the
brethren
,
for
the
spiritual
good
of
others
,
having
a
call
thereunto
,
he
he
is
a
Martyr
,
and
may
encourage
himself
with
all
those
promises
,
that
those
who
died
for
the
faith
have
done
:
Yea
such
a
suffering
and
Martyrdome
may
be
called
Martyrium
fidei
,
as
well
as
charitatis
,
or
misericordiae
;
Faith
having
imperate
acts
,
as
well
as
elicite
.
Hence
the
Apostle
,
Heb.
11.
attributeth
divers
worthy
actions
and
atchievements
unto
Faith
.
By
this
you
see
in
any
suffering
whereby
the
Church
of
God
is
edified
,
wherein
we
demonstrate
our
love
to
the
salvation
of
others
,
we
may
greatly
encourage
our selves
.
Hence
also
it
is
observed
by
one
of
the
Ancients
,
That
he
who
shall
suffer
to
prevent
schisms
and
breaches
in
the
Church
of
God
,
is
more
to
be
honoured
,
than
he
who
suffereth
,
because
he
would
not
offer
to
an
Idol
,
because
here
is
more
love
to
the
Church
of
God
.
Let
this
then
in
all
sufferings
,
whether
verbal
,
or
real
,
mightily
support
thee
,
that
not
my
own
salvation
onely
,
but
the
good
and
salvation
of
all
those
,
who
shall
come
to
hear
or
know
this
,
will
also
be
furthered
.
To
be
a
meanes
of
conversion
by
suffering
,
is
in
some
respect
greater
than
by
preaching
.
SERM.
LV.
All
the
Dispensations
of
God
carry
on
,
and
further
the
Salvation
of
his
People
.
2
COR.
1.
6.
Or
whether
we
be
comforted
,
it
is
for
your
consolation
and
salvation
.
THe
first
part
or
member
of
that
distribution
,
which
the
Apostle
here
useth
hath
been
dispatched
.
For
as
to
the
last
particular
observed
in
the
illustration
,
which
the
Apostle
useth
,
viz.
The
object
matter
of
their
patient
enduring
,
which
is
said
to
be
the
same
sufferings
which
we
also
suffer
.
If
any
new
matter
shall
present
it self
,
it
will
be
more
fitly
considered
in
the
next
verse
.
I
proceed
therefore
to
the
second
part
of
the
distribution
used
here
by
the
Apostle
;
In
that
we
may
observe
,
The
Condition
supposed
,
If
we
be
comforted
.
Here
is
light
as
well
as
darkness
,
Summer
as
well
as
winter
.
The
godly
are
not
alwayes
afflicted
,
but
they
have
also
their
seasons
of
comfort
.
It
is
not
an
impossible
thing
here
supposed
,
but
what
God
doth
ordinarily
bring
about
for
those
that
fear
him
.
So
that
in
the
time
of
adversity
,
thou
art
to
remember
the
time
of
thy
consolations
also
;
whereas
the
people
of
God
in
their
distress
are
apt
with
David
to
cry
out
,
Hath
the
Lord
cast
off
for
ever
?
Will
he
be
gracious
no
more
?
Thy
tribulations
are
not
eternal
:
After
thy
wildernesse
condition
thou
wilt
be
brought
into
a
Canaan
.
2.
We
have
the
effect
or
end
of
such
consolations
,
which
are
vouchsafed
to
others
,
especially
the
Officers
of
the
Church
,
who
are
like
the
mountains
whose
springs
empty
themselves
into
the
valleys
,
and
that
is
two-sold
,
Consolation
and
Salvation
.
Of
the
former
enough
hath
been
said
already
.
We
come
therefore
to
the
latter
,
which
is
their
Salvation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
have
three
words
in
the
New
Testament
,
tending
to
the
same
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Saviour
,
thus
Christ
is
often
called
;
and
his
Name
Jesus
is
,
because
he
doth
save
his
people
;
Christ
is
the
cause
of
our
salvation
.
Then
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Actual
salvation
,
Act.
4.
12.
Yea
this
is
applied
sometimes
to
Christ
himself
metonymically
.
Even
as
in
the
Old
Testament
David
doth
often
call
God
his
salvation
.
Act.
13.
47.
Christ
is
there
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
For
salvation
to
the
ends
of
the
earth
.
Luk.
1.
69.
he
is
called
the
horn
of
saluation
,
that
is
,
a
powerfull
and
strong
Saviour
.
Lastly
,
There
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
doth
not
so
much
signifie
salvation
it self
,
as
the
means
and
instrument
by
which
it
is
procured
;
and
thus
Christ
as
Mediator
is
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
2.
30.
Luk.
3.
6.
Hence
Ephes.
6.
17.
The
helmet
of
salvation
,
because
it
's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
may
relate
even
to
Christ
himself
;
as
David
calleth
God
,
his
helmet
,
and
his
shield
,
&c.
As
for
the
thing
it self
,
viz.
Salvation
,
that
may
answer
the
Hebrew
word
Goddesse
Safety
;
though
they
understood
only
a
temporal
safety
;
and
therefore
when
they
were
saved
or
delivered
from
dangers
,
they
did
offer
their
Sacrifices
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Thus
they
thought
all
their
safety
came
from
Heaven
,
though
corrupted
with
blind
minds
.
In
the
Scripture
we
read
of
a
two-fold
salvation
:
A
Temporal
one
;
and
the
Old
Testament
speaketh
much
of
this
salvation
,
because
temporal
mercies
were
in
a
more
plentifull
manner
vouchsafed
to
them
;
not
but
that
the
godly
looked
for
a
spiritual
salvation
,
as
Jacob
witnesseth
in
his
benedictory
prayer
before
his
death
,
saying
,
Gen.
49.
18.
I
have
waited
for
thy
salvation
,
O
Lord
;
only
spiritual
things
were
not
so
clearly
and
plainly
manifested
,
as
in
the
Gospel
times
.
Hence
the
Temple
,
1
King
.
6.
4.
had
windows
indeed
,
but
they
were
of
narrow
lights
.
This
Salvation
temporal
is
often
in
the
Old
Testament
expressed
in
the
plural
number
,
The
salvations
of
the
Lord
,
because
of
the
multitude
and
Frequency
of
them
.
2.
There
is
a
spiritual
Salvation
;
and
this
is
sometimes
applied
to
the
Gospel
and
means
of
grace
,
because
they
are
instituted
means
to
bring
to
salvation
,
Act.
13.
26.
It
's
called
the
Word
of
salvation
.
2
Cor.
6.
2.
Behold
now
is
the
day
of
salvation
,
Heb.
2.
3.
How
shall
we
escape
,
if
we
neglect
so
great
salvation
?
So
that
the
very
title
which
is
given
to
the
preaching
of
the
Gospel
,
should
partly
much
affect
and
winne
upon
us
;
who
would
not
be
saved
?
Why
should
not
all
Congregations
endeavour
after
a
godly
Ministry
?
This
is
to
bring
in
Salvation
amongst
them
:
And
partly
it
should
terrifie
all
prophane
atheistical
men
,
who
delight
in
their
lusts
,
and
slight
the
Gospel
preached
;
what
is
this
but
to
refuse
salvation
?
What
is
this
but
to
say
,
Let
me
be
damned
,
I
had
rather
with
my
lusts
go
to
hell
,
then
without
them
to
Heaven
?
Every
Sermon
thou
despisest
,
salvation
it self
is
rejected
by
thee
.
But
then
,
2.
This
spiritual
Salvation
is
either
inchoate
,
or
consummate
.
Inchoate
or
Salvation
begun
,
is
attributed
to
the
works
of
grace
in
this
life
,
Sanctification
,
especially
Justification
.
So
Ephes.
2.
5.
and
2.
8.
By
grace
ye
are
saved
;
he
speaks
of
Justification
in
this
life
,
and
as
that
which
is
already
ob●ained
,
2
Tim.
1.
9.
Justification
is
salvation
begun
,
though
good
works
are
otherwayes
required
to
one
and
the
other
.
The
Consummate
or
compleat
Salvation
,
is
that
in
Heaven
,
which
is
the
Salvation
so
often
promised
in
the
Scripture
,
and
that
is
the
Summum
bonum
,
and
the
ultius
finis
,
the
mark
all
are
to
aim
at
.
The
Scripture
doth
clearly
describe
that
,
which
the
Philosophers
did
grope
in
the
dark
about
,
having
many
several
opinions
about
it
.
That
as
our
Saviour
asked
his
Disciples
,
Whom
do
men
say
I
am
?
And
they
answered
,
Some
John
Baptist
,
some
Elias
.
Now
though
these
were
holy
men
,
yet
it
was
a
dishonour
to
Christ
to
be
accounted
no
more
than
a
man
;
Woe
be
to
us
,
if
Christ
had
been
no
more
than
a
meer
Prophet
.
Seeing
therefore
these
did
so
mistake
,
our
Saviour
asketh
further
;
But
whom
say
ye
that
I
am
?
Then
Peter
answered
,
The
Sonne
,
of
the
living
God
.
It
was
the
Father
,
not
flesh
and
blood
that
had
revealed
this
.
Thus
if
you
ask
,
What
do
the
men
of
the
world
say
Happinesse
and
Salvation
is
?
One
will
reply
,
Riches
;
another
,
Honours
;
but
what
do
ye
say
,
who
are
more
than
flesh
and
blood
,
who
have
the
Spirit
of
God
revealing
things
to
you
?
Even
the
enjoyment
of
God
and
Christ
to
all
eternity
,
this
is
Salvation
,
this
is
Blessednesse
.
This
Salvation
is
that
which
we
are
to
endeavour
after
in
our
whole
life
.
Better
never
have
been
borne
,
and
not
saved
.
What
will
it
profit
thee
to
have
had
a
little
pleasure
,
a
little
greatnesse
and
honour
in
this
life
,
and
hereafter
to
lose
this
salvation
?
There
are
some
places
of
Scripture
,
wherein
it
's
disputed
,
what
Salvation
is
spoken
of
,
whether
temporal
or
spiritual
,
or
both
?
1
Pet.
3.
20.
Eight
persons
were
said
to
be
saved
in
the
Ark.
So
1
Pet.
4.
18.
The
righteous
shall
scarcely
be
saved
.
The
Arminian
would
bring
that
place
,
1
Tim.
4.
10.
Who
is
the
Saviour
of
all
men
,
to
a
spiritual
salvation
.
But
that
is
absurd
,
for
he
speaks
of
being
an
actual
Saviour
,
and
that
cannot
be
to
wicked
men
,
for
they
are
not
saved
,
therefore
it
is
of
a
temporal
preservation
;
for
even
to
wicked
men
he
vouchsafeth
daily
salvations
and
deliverances
.
Now
it
is
plain
my
Text
speaketh
of
a
spiritual
Salvation
,
and
that
which
is
to
come
,
called
eternal
Salvation
.
Observe
,
That
God
doth
by
all
his
dispensations
carry
on
and
further
the
salvation
of
his
people
.
If
others
be
afflicted
,
if
others
be
comforted
,
all
helpeth
forward
to
the
salvation
of
those
that
believe
.
In
this
sense
it
is
said
,
1
Cor.
3.
ult.
All
things
are
yours
.
The
Officers
and
Ministers
of
the
Church
,
life
and
death
,
things
present
,
and
things
to
come
,
How
are
all
these
things
a
godly
mans
?
Even
because
they
further
his
salvation
;
by
all
these
he
promoteth
the
happinesse
of
his
people
.
Thus
Paul
knew
,
Phil.
1.
19.
that
all
his
enemies
practices
,
yea
their
preaching
Christ
out
of
envy
,
thinking
thereby
to
afflict
him
more
,
yet
this
would
all
turn
to
his
salvation
.
What
Doctrine
can
be
fuller
of
comfort
than
this
,
to
consider
that
what
ever
befalleth
thee
,
whatsoever
Gods
dispensations
are
towards
thee
,
yet
all
doth
advance
thy
salvation
,
thou
shalt
not
be
a
loser
by
any
thing
?
The
people
of
Israel
indeed
they
were
hindred
and
put
backwards
in
their
journey
to
Canaan
,
being
fourty
years
detained
therein
,
when
their
arrival
at
Canaan
might
have
been
farre
sooner
;
but
our
journey
to
Heaven
is
hastened
by
every
thing
,
yea
our
very
stumblings
do
make
us
afterwards
go
the
faster
.
To
open
this
,
Consider
.
First
,
What
this
Salvation
doth
imply
;
and
therein
is
connoted
the
state
and
condition
from
which
we
are
saved
,
that
we
were
in
danger
of
being
lost
in
the
contrary
estate
.
Thus
it
is
called
a
Salvation
,
because
a
man
by
his
sins
was
in
danger
of
being
eternally
damned
,
and
lost
in
soul
and
body
for
ever
.
Even
as
you
see
it
was
with
Lot
,
when
he
was
in
Sodom
,
fire
and
brimstone
was
ready
to
consume
the
City
;
now
God
being
mercifull
to
him
,
he
sendeth
an
Angel
even
to
pull
him
out
.
Thus
it
is
with
every
one
that
is
saved
,
he
was
in
a
state
deserving
the
brimstone
and
fire
of
hell
,
within
a
little
time
it
would
have
been
poured
upon
him
;
but
God
in
much
mercy
pulleth
him
out
;
his
neighbours
(
it
may
be
)
they
are
lost
,
some
in
the
same
family
,
some
of
his
brethren
or
sisters
,
yea
it
may
be
his
parents
,
they
are
lost
in
this
fire
,
and
he
is
delivered
;
this
is
to
be
saved
.
It
may
also
be
emphatically
resembled
by
Noahs
Ark
,
when
the
deluge
overwhelmed
the
whole
world
,
there
were
but
eight
persons
put
into
the
Ark
,
and
saved
from
the
waters
.
Think
in
what
fear
and
agonies
the
rest
were
,
how
desirous
to
come
into
the
Ark
;
and
of
all
mankind
there
were
but
eight
preserved
.
Thus
those
who
shall
be
saved
,
are
but
very
few
in
comparison
of
those
who
shall
eternally
perish
.
And
at
the
day
of
judgment
,
what
praying
and
crying
will
there
be
,
Lord
,
Lord
,
open
to
us
;
but
they
shall
be
commanded
to
depart
into
everlasting
fire
.
So
that
while
we
are
here
in
this
life
,
we
cannot
tell
what
it
is
to
be
saved
;
we
know
not
how
to
put
a
due
esteem
and
prize
upon
it
:
But
at
the
day
of
judgement
,
when
the
world
shall
be
on
fire
,
when
all
shall
stand
trembling
at
the
barre
of
Gods
justice
;
then
for
you
to
hear
God
call
such
and
such
an
one
,
Come
into
Heaven
as
an
Ark
,
come
and
partake
of
eternal
glory
;
but
to
thee
God
shall
say
,
Go
thou
cursed
.
Oh
the
unspeakable
horrour
and
confusion
that
will
then
fall
on
thee
!
What
worlds
wouldst
thou
give
then
to
be
saved
?
What
cries
and
agonies
wilt
thou
then
roar
out
for
thy
salvation
,
but
it
will
be
denied
thee
?
Salvation
will
one
day
be
in
request
,
and
accounted
a
blessed
and
happy
thing
,
though
now
it
be
contemned
by
thee
,
and
thou
thinkest
thy
lusts
will
be
better
then
salvation
to
thee
.
In
what
a
pathetical
manner
doth
our
Saviour
represent
this
?
Luk.
13.
from
vers.
24.
to
28.
Many
shall
strive
to
enter
in
:
And
when
the
Master
hath
shut
the
door
,
then
those
that
stand
without
shall
knock
at
the
door
,
saying
,
Lord
,
Lord
,
open
to
us
;
but
he
shall
bid
them
,
depart
,
then
there
shall
be
weeping
and
gnashing
of
teeth
;
when
ye
shall
see
Abraham
and
Isaac
,
such
and
such
godly
men
received
,
and
your selves
thrust
out
.
Doth
not
our
Saviour
speak
thus
,
who
is
truth
it self
?
Oh
imagine
all
these
things
to
be
now
a
doing
!
Let
faith
make
future
things
present
.
If
this
consideration
will
not
make
a
change
in
thee
,
what
canst
thou
expect
,
but
to
be
in
the
number
of
those
,
who
shall
for
ever
be
denied
this
salvation
?
Again
,
Salvation
doth
not
only
denote
a
Negative
,
a
freedom
from
all
this
misery
,
but
also
a
Positive
,
a
state
of
glory
,
holinesse
and
happinesse
,
and
that
to
all
eternity
.
Thus
it
is
described
in
Scripture
by
all
such
positive
good
things
,
that
may
make
us
readily
part
with
all
,
leave
all
for
this
condition
.
As
Joseph
was
not
only
saved
from
death
,
and
from
the
prison
,
but
advanced
also
to
high
honour
and
glory
.
Thus
Salvation
doth
not
only
deliver
from
hell
torments
and
everlasting
wrath
,
but
also
doth
give
us
possession
of
all
holinesse
and
perfect
blessednesse
.
This
is
the
salvation
God
hath
provided
for
those
that
fear
him
.
No
wonder
if
all
afflictions
be
born
patiently
in
expectation
of
this
.
No
wonder
if
this
be
in
the
eye
,
and
hope
of
all
the
godly
.
Were
it
not
for
this
salvation
,
how
miserable
and
wretched
should
they
judge
themselves
?
This
is
the
salvation
that
we
are
commanded
to
make
sure
of
in
this
life
,
and
who
would
live
in
uncertainties
about
it
?
Is
it
not
day
and
night
worth
the
striving
for
?
This
is
the
salvation
that
every
wicked
man
wilfully
depriveth
himself
of
.
It
is
for
this
that
sinne
is
justly
called
folly
and
madnesse
;
and
well
may
it
be
so
styled
.
For
can
there
be
greater
sottishnesse
and
madnesse
to
put
thy self
from
this
salvation
,
to
have
the
pleasures
and
profits
of
this
world
,
which
abide
but
for
a
season
?
No
wonder
if
the
damned
in
hell
weep
and
gnash
their
teeth
;
if
they
have
a
worm
always
gnawing
of
them
,
a
conscience
always
torturing
and
tormenting
of
them
,
because
for
a
drop
of
honey
,
they
are
rewarded
with
an
ocean
of
gall
.
Would
the
damned
in
hell
do
as
they
once
did
,
if
they
were
to
live
again
?
Have
they
such
thoughts
,
such
purposes
,
now
they
are
roaring
in
those
flames
,
which
they
had
,
while
in
their
carnal
jollity
?
Oh
that
God
would
perswade
you
about
these
things
!
But
I
proceed
.
This
happy
and
blessed
estate
is
promoted
,
as
the
Doctrine
informeth
us
,
by
all
the
dispensations
which
the
people
of
God
meet
with
.
That
as
passengers
in
a
ship
are
still
carried
on
to
the
haven
,
though
sick
and
well
,
though
waking
and
sleeping
,
yet
every
moment
they
are
driven
forward
to
their
home
.
Thus
the
people
of
God
,
if
afflicted
,
this
helpeth
forward
to
Heaven
;
if
comforted
,
this
also
maketh
for
Heaven
.
So
that
let
the
Devil
be
never
so
busie
a
Lion
to
devour
them
;
let
the
world
be
filled
with
never
so
many
snares
,
yet
the
counsel
of
God
cannot
be
frustrated
.
That
gracious
purpose
of
God
to
bring
them
to
salvation
will
be
effectual
,
and
be
accomplished
even
by
those
things
that
seem
to
oppose
it
.
Now
there
are
two
sorts
of
dispensations
from
God
,
which
further
the
salvation
of
belivers
.
1.
There
are
those
things
that
are
means
instituted
and
appointed
by
God
,
and
so
do
directly
and
genuinely
tend
to
save
them
;
and
these
are
the
Ordinances
,
the
Ministry
,
the
preaching
of
the
Word
,
and
the
Sacraments
.
These
do
in
Gods
way
wonderfully
promote
the
salvation
of
those
that
are
rightly
exercised
therein
.
Hence
you
heard
,
that
the
preaching
of
the
Gospel
is
called
Salvation
,
because
it
doth
so
directly
work
thereunto
;
and
those
who
fear
God
,
do
find
these
Ordinances
very
powerfull
for
their
salvation
.
They
are
like
the
saws
and
hammers
,
that
did
prepare
and
polish
the
stones
to
be
fit
for
the
building
.
So
that
to
be
deprived
of
these
,
to
be
denied
these
,
is
even
to
be
deprived
or
denied
salvation
it self
:
Only
when
we
say
,
they
are
means
instituted
to
procure
salvation
,
You
must
not
think
there
is
any
intrinsecal
vertue
in
these
,
as
the
Lutherans
speak
about
the
Word
preached
;
or
as
the
Papists
about
the
Sacraments
,
working
salvation
,
as
Physick
doth
health
by
a
natural
causality
:
No
the
Apostle
tels
us
,
That
in
some
it
is
not
the
Word
of
life
,
but
of
death
,
2
Cor.
,
2.
16.
It
's
to
some
people
as
the
Ark
to
the
Philistims
,
because
not
used
aright
,
it
becomes
their
further
damnation
.
2.
There
are
occasional
means
,
which
do
not
directly
,
but
occasionally
promote
the
salvation
of
believers
.
And
they
are
,
1.
Their
very
sinnes
.
These
are
Occasiones
passivae
,
passive
occasions
,
meerly
That
he
got
good
by
his
sinnes
,
more
than
by
his
graces
.
Hence
Rom.
8.
many
learned
men
do
not
exclude
sins
themselves
from
that
comfortable
expression
of
the
Apostle
,
All
things
shall
work
together
for
their
good
.
The
second
occasional
means
are
Afflictions
,
and
these
may
be
called
Active
So
that
the
Use
may
be
to
inform
the
people
of
God
of
their
infinite
obligation
to
the
goodnesse
and
grace
of
God
towards
them
in
this
particular
,
if
grace
did
fall
asleep
(
as
it
were
)
but
a
moment
;
thy
salvation
might
be
for
ever
lost
;
but
this
grace
that
keepeth
thee
,
doth
neither
slumber
nor
sleep
.
What
joy
and
gladnesse
may
it
fill
the
godly
heart
with
,
when
he
is
allowed
to
say
with
Paul
,
I
know
this
shall
turn
to
my
salvation
!
If
I
be
afflicted
,
if
I
be
comforted
,
if
I
have
mercies
,
if
I
be
without
them
,
if
I
live
,
if
I
die
,
I
know
all
these
things
shall
carry
on
my
salvation
.
SERM.
LVI
.
Of
Pauls
Hope
and
Perswasion
of
the
Corinthians
,
with
the
Reasons
and
Grounds
of
it
.
2
COR.
1.
7.
And
our
hope
of
you
is
stedfast
,
knowing
that
as
you
are
partakers
of
the
sufferings
,
so
shall
ye
be
also
of
the
consolation
.
THese
words
(
brought
in
,
as
some
say
,
be
a
parenthesis
)
are
by
way
of
mitigation
and
mollifying
the
minds
of
the
Corinthians
.
For
Paul
in
his
former
Epistle
having
severely
reproved
them
,
it
obtained
good
successe
,
and
procured
some
spiritual
effect
upon
them
,
for
they
were
made
sorrowfull
thereby
,
and
set
upon
the
work
of
Reformation
.
And
although
the
false
Apostles
had
too
much
prevailed
with
them
,
yet
they
were
brought
to
a
sounder
temper
than
formerly
.
Neither
were
Pauls
afflictions
such
matter
of
contempt
as
formerly
;
yea
they
are
partakers
of
the
same
sufferings
with
him
.
These
things
laid
together
,
maketh
Paul
use
these
encouraging
and
softning
passages
;
to
rebukes
we
must
joyn
meeknesse
and
love
together
.
The
Artificer
cannot
build
his
house
with
hard
brick
or
stone
,
he
must
have
his
soft
mortar
to
cement
them
together
:
Rigidnesse
to
rigidnesse
will
nener
unite
.
There
must
be
yeelding
as
well
as
severity
,
else
the
edification
of
Gods
Church
cannot
proceed
.
The
words
are
a
profession
of
Pauls
charitable
esteem
and
loving
apprehensions
of
them
,
though
sometimes
he
doth
rebuke
them
very
sharply
.
If
he
had
said
,
I
have
no
hopes
of
you
,
no
Epistle
,
or
writing
will
do
you
any
good
,
this
might
have
more
hardened
them
in
obstinacy
.
Yea
as
Chrysostom
well
observeth
on
this
place
,
He
speaketh
more
hopefully
and
confidently
of
these
Corinthians
,
then
he
doth
of
the
Thessalonians
:
For
,
1
Thess.
2.
2
,
3
,
4
,
5.
he
there
discovereth
the
holy
jealousie
and
fear
he
had
,
lest
they
should
be
oot
much
moved
with
the
afflictions
that
do
accompany
the
Gospel
,
When
I
could
no
longer
forbear
(
saith
he
)
I
sent
Timotheus
to
establish
you
,
that
no
man
should
be
moved
by
these
afflictions
.
Again
he
repeateth
it
,
When
I
could
no
longer
forbear
,
I
sent
to
know
your
faith
,
lest
by
some
means
the
tempter
should
tempt
you
.
By
these
vehement
and
doubled
affectionate
expressions
,
you
see
with
what
a
holy
jealousie
he
was
possessed
concerning
them
,
but
he
speaketh
farre
more
confidently
about
these
Corinthians
,
Our
hope
of
you
is
stedfast
,
That
which
the
Apostle
here
calleth
his
hope
,
he
doth
often
in
other
places
name
his
perswasion
,
Heb.
6.
9.
We
are
perswaded
better
things
of
you
.
2
Tim.
1.
5.
I
am
perswaded
that
the
same
faith
dwelleth
in
thee
also
.
1
Pet.
5.
12.
The
Apostle
speaking
of
Sylvanus
,
calleth
him
a
faithfull
brother
,
(
1
Pet.
5.
12.
)
as
I
suppose
.
The
word
doth
not
there
denote
any
doubt
or
fear
about
him
;
for
that
is
contrary
to
the
Apostles
scope
,
who
intends
to
commend
him
;
but
it
signifieth
a
firm
and
stedfast
judgement
concerning
his
faithfulnesse
.
Now
the
Question
is
,
What
is
that
hope
and
perswasion
,
or
knowledge
,
which
Paul
had
concerning
other
men
?
To
understand
this
you
must
know
,
Paul
had
a
two-fold
hope
,
A
Divine
Hope
,
and
a
Charitable
or
Prudential
Hope
,
which
we
may
call
a
Moral
Hope
.
Divine
Hope
is
a
supernatural
grace
wrought
by
God
in
the
heart
of
Paul
,
and
so
in
every
believer
,
whereby
he
is
enabled
to
put
his
confidence
in
God
,
expecting
from
him
onely
what
he
stands
in
need
of
.
So
that
of
Divine
Hope
God
is
the
efficient
,
and
God
also
is
the
object
on
which
it
is
determined
,
and
as
we
must
not
believe
in
any
thing
,
but
God
,
so
nether
hope
in
any
thing
but
God
.
Of
this
Divine
Our
hope
in
you
is
stedfast
,
but
of
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
those
Prepositions
are
often
changed
.
)
Therefore
it
is
a
Moral
Hope
which
is
grounded
upon
principles
of
prudence
and
charity
,
by
which
Paul
was
bound
to
judge
thus
favourably
of
them
.
Paul
could
not
tell
the
hearts
of
those
he
wrote
to
;
he
could
not
infallibly
discern
,
whether
they
were
hypocrites
,
or
sincere
,
onely
he
judgeth
the
tree
by
the
fruits
.
Yet
you
must
not
understand
this
,
as
spoken
o●
every
particular
and
individual
,
but
collectively
;
for
he
writeth
to
them
as
a
body
,
and
a
Church
,
and
so
it
must
be
understood
indefinitely
,
not
determinately
of
this
or
that
person
.
It
is
true
indeed
,
there
was
in
the
primitive
times
,
among
other
extraordinary
gifts
,
that
of
the
discerning
of
spirits
(
if
by
Spirit
we
are
not
rather
to
mean
Doctrines
pretended
to
be
of
the
Spirit
,
as
1
John
4.
1.
rather
than
the
hearts
and
frames
of
mens
spirits
.
)
For
although
absolutely
,
originally
and
independently
it
be
Gods
only
prerogative
to
know
the
hearts
of
men
;
yet
in
some
cases
,
as
in
Elisha
with
Gehezi
,
God
may
reveal
the
thoughts
and
secret
motions
of
heart
to
others
;
but
this
is
extraordinary
,
not
constant
,
no
more
than
working
of
miracles
.
So
that
it
is
a
very
absurd
opinion
of
those
that
are
called
Quakers
,
who
say
,
That
light
within
them
discovers
what
is
in
other
mens
hearts
,
abusing
that
place
,
The
spiritual
man
judgeth
all
things
,
whereas
the
Apostle
there
informeth
us
,
1
Cor.
2.
11.
That
no
man
knoweth
the
things
of
a
man
,
save
the
Spirit
of
man
,
which
is
within
him
.
The
perswasion
then
or
hope
,
Paul
had
of
these
Corinthians
,
was
not
divine
and
infallible
,
in
which
he
could
not
be
deceived
,
but
of
an
inferiour
nature
,
yet
not
light
and
foolish
neither
:
for
he
saith
,
It
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
firme
and
stedfast
.
Hesychius
renders
that
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unshaken
,
that
is
,
not
like
the
waves
of
the
Sea
.
So
that
Pauls
hope
did
not
fluctuate
about
him
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
abiding
,
continuing
.
It
was
not
hope
at
sometimes
,
and
fear
at
another
,
but
it
did
abide
and
dwell
in
him
.
Observe
,
That
it
is
a
great
encouragement
to
a
godly
Minister
,
to
see
good
grounds
for
the
hope
of
true
grace
and
stedfastnesse
in
Gods
wayes
,
in
the
people
committed
to
his
charge
.
This
was
that
which
did
here
refresh
Paul
,
that
though
he
was
put
to
many
exercises
and
temptations
about
them
;
yet
his
hope
was
,
that
as
it
is
said
of
Lazarus
,
his
sicknesse
was
not
unto
death
,
but
that
the
glory
of
God
might
be
manifested
.
So
those
failings
and
decayes
amongst
the
Corinthians
were
not
for
their
destruction
,
but
by
their
recovery
and
repentance
to
manifest
the
truth
of
grace
more
in
them
.
In
most
of
Pauls
Epistles
you
may
see
this
spiritual
and
publick
affection
in
him
,
where
any
are
decaying
or
falling
off
,
there
his
heart
is
wounded
within
him
,
where
any
flourish
and
continue
stedfast
in
holinesse
,
there
he
rejoyceth
and
triumpheth
.
How
notably
doth
he
speak
,
1
Thess.
3.
7.
We
were
comforted
over
you
in
all
our
afflictions
by
your
faith
:
for
now
we
live
,
if
ye
stand
fast
in
the
Lord
.
Here
we
see
Paul
did
not
so
much
regard
his
own
afflictions
and
distresse
,
as
the
grace
of
the
Thessalonians
;
and
because
they
did
not
abate
in
their
faith
by
the
afflictions
they
met
with
,
therefore
this
comforted
him
in
all
his
distresse
:
Yea
he
professeth
he
liveth
,
if
they
stand
fast
,
as
if
their
Apostasie
would
be
worse
than
all
his
troubles
to
him
,
yea
would
break
his
heart
,
and
be
his
death
.
The
Epistle
also
to
the
Galatians
,
who
began
to
decay
and
to
end
in
the
flesh
after
their
beginning
in
the
Spirit
,
doth
abundantly
declare
what
agonies
he
was
in
about
them
,
Galat.
4.
19.
Little
children
of
whom
I
travail
again
in
birth
:
he
compareth
those
troubles
and
exercises
of
his
mind
about
them
to
the
pangs
and
groans
of
a
woman
in
travail
,
Who
hath
bewitched
you
,
Galat.
3.
1.
By
this
you
may
gather
,
that
the
joyes
of
Paul
did
ebbe
or
flow
according
to
the
increase
or
decrease
of
the
graces
of
these
he
had
spiritual
inspection
over
.
To
discover
this
truth
,
Let
us
consider
,
What
things
made
Paul
have
such
hopes
about
these
Corinthians
,
and
apply
these
things
to
our selves
And
First
,
Their
amendment
and
repentance
,
by
the
former
Epistle
wrote
to
them
,
in
that
you
may
see
the
body
of
the
Church
of
Corinth
was
almost
like
Jobs
or
Lazarusses
body
,
full
of
spiritual
loathsomnesse
,
corruptions
in
Doctrine
and
practice
,
and
some
of
them
in
a
very
high
nature
,
for
which
our
zealous
Apostle
,
as
the
Lord
Christ
once
did
,
maketh
a
rod
to
drive
these
corruptions
out
,
he
is
both
a
light
shining
and
burning
;
he
keepeth
to
that
rule
,
which
he
giveth
Timothy
,
Rebuke
sharply
,
and
reprove
in
all
Doctrine
.
He
is
salt
to
these
Corinthians
.
Now
these
sharp
reproofes
do
not
provoke
them
to
discontent
,
to
impatience
;
but
it
had
a
savoury
and
spiritual
operation
upon
them
.
If
he
said
,
Genus
quoddam
est
Martyrii
reprehensionem
patienter
ferre
,
It
's
a
kind
of
Martyrdome
to
suffer
reproof
patiently
;
then
these
Corinthians
were
Martyrs
in
this
sense
;
for
they
did
not
onely
take
these
rebukes
well
,
but
are
thereby
put
upon
a
zealous
and
powerfull
repentance
.
So
that
when
this
spiritual
Physician
saw
his
medicines
kindly
operate
,
then
he
began
to
hope
well
of
them
.
On
the
other
side
,
we
se
the
Prophets
complaining
of
Jerusalem
as
incurable
,
Because
she
slighted
the
Prophets
,
and
stoned
them
,
so
that
there
remained
no
more
remedy
for
them
.
The
Prophets
complained
,
They
stretched
out
their
hands
all
the
day
long
to
a
rebellious
people
,
and
that
the
bellows
were
consumed
,
yet
the
drosse
was
not
purged
away
,
This
then
is
a
very
hopefull
symptome
about
a
people
,
when
we
see
by
the
Word
preached
,
that
their
hearts
are
broken
,
that
they
are
counvinced
and
ashamed
of
what
they
have
done
,
and
reforme
for
the
future
.
The
Apostle
speaketh
fully
to
this
,
2
Cor.
7.
8
,
9
,
10
,
11.
This
self
same
thing
that
you
were
made
sorry
after
a
godly
manner
;
what
carefulnesse
it
wrought
in
you
,
yea
what
zeal
,
what
revenge
,
&c.
In
all
things
you
have
approved
your selves
to
be
clear
in
this
matter
.
Oh
the
carefulnesse
and
zeal
that
was
in
the
Corinthians
after
Pauls
admonitions
to
repent
and
reform
.
So
that
he
had
good
grounds
to
say
,
Our
hope
of
you
is
stedfast
.
Oh
then
,
let
our
Congregations
be
examined
and
tried
in
this
very
particular
.
What
repentance
and
reformation
hath
the
prophane
man
shewed
after
the
many
admonitions
to
him
?
What
Reformation
is
there
made
about
the
holy
and
strict
observation
of
the
Sabbath
?
What
carefull
performances
of
holy
duties
in
thy
family
,
concerning
which
thou
hast
heard
so
much
?
Oh
that
we
had
cause
to
say
of
such
persons
,
of
such
families
,
though
once
we
fear'd
for
them
,
though
once
we
mourned
and
grieved
for
them
,
yet
now
we
rejoyce
,
and
our
hope
of
them
is
very
stedfast
.
But
may
we
not
cry
,
woe
,
woe
,
and
again
woe
to
our
Congregations
,
that
are
like
Golgothaes
,
places
not
of
dead
mens
skuls
,
but
dead
hearts
;
yea
dead
men
,
according
to
that
of
our
Saviour
,
Let
the
dead
bury
the
dead
.
Have
not
the
Ministers
of
God
been
many
yeares
laying
the
Axe
of
the
Word
to
the
root
of
prophanenesse
and
ignorance
,
which
is
in
most
families
,
in
most
Congregations
?
Yet
how
greatly
doth
it
abound
?
Surely
of
such
families
,
of
such
Congregations
,
we
may
with
grief
of
heart
say
,
As
yet
we
have
no
hope
.
Secondly
,
This
is
more
particularly
observable
in
the
Corinthians
repentance
,
that
they
repair
and
set
up
that
good
and
holy
order
,
which
was
collapsed
amongst
them
.
And
therefore
as
Paul
said
to
the
Colossians
,
Chap.
2.
5.
He
did
rejoyce
to
behold
their
order
:
So
might
he
here
.
In
his
former
Epistle
he
severely
taxeth
them
for
want
of
Church-Discipline
,
that
they
neglected
good
order
;
there
was
a
scandalous
sinner
suffered
amongst
them
,
and
they
did
not
mourn
and
humble
themselves
,
because
of
it
;
they
did
not
cast
him
out
,
and
free
the
Church
from
that
contagion
;
therefore
with
many
arguments
he
presseth
them
to
gather
together
,
and
to
execute
Church-Discipline
,
to
cast
out
this
wicked
person
from
amongst
them
,
2
Corinth.
5.
which
accordingly
they
did
.
or
were
about
to
do
;
yea
they
seem
to
fall
into
too
much
austerity
from
their
laxe
indulgence
and
connivence
at
sinne
to
too
much
severity
against
a
penitent
humbled
sinner
,
as
appeareth
2
Cor.
2.
where
the
Apostle
exhorts
them
,
To
confirm
their
love
to
the
incestuous
person
,
now
deeply
sensible
of
his
sinne
,
lest
he
be
swallowed
up
with
overmuch
sorrow
.
When
therefore
Paul
saw
that
those
who
had
such
disorders
in
their
Church
,
no
zeal
against
sinners
,
no
endeavours
to
purge
out
the
old
leaven
,
to
be
so
greatly
changed
,
that
they
are
hardly
perswaded
to
moderate
their
zeal
;
this
may
well
provoke
him
to
say
,
His
hope
was
stedfast
of
them
.
For
if
they
would
have
been
remisse
,
and
negligent
in
any
thing
,
it
would
have
been
about
Church-order
.
For
we
see
sound
Doctrine
is
sooner
received
into
any
Church
,
than
holy
Discipline
;
There
were
but
few
Kings
among
the
Jewes
,
that
did
endeavour
a
Reformation
of
the
disorder
which
was
about
Ordinances
;
and
it
is
noted
as
a
peculiar
work
of
God
upon
those
mens
hearts
,
who
were
ready
thereunto
;
as
for
the
other
they
mocked
and
derided
at
such
a
pious
endeavour
,
2
Chron.
30.
10
,
11
,
12.
There
was
the
hand
of
God
upon
some
in
a
special
manner
to
induce
them
thereunto
.
The
Church
of
Ephesus
,
Revel.
2.
2.
is
commended
,
Because
she
could
not
bear
those
that
were
evil
.
It
argueth
the
strength
of
the
stomack
to
exonerate
it self
of
burdensome
humours
.
So
that
by
this
we
see
,
That
the
hopes
of
those
who
are
faithfull
Guides
in
the
Church
,
are
greatly
quenched
concerning
such
who
are
refractory
,
and
adversaries
to
that
holy
order
which
would
deliver
the
Congregation
from
the
ignorance
and
prophanenesse
abiding
there
.
The
very
Heathens
will
rise
up
in
judgement
against
them
,
who
would
admit
no
prophane
sinner
to
their
Heathenish
Rites
,
witnesse
that
known
acclamation
,
Procul
,
ô
procul
este
prophani
.
The
Priest
also
about
to
sacrifice
,
asked
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Who
was
there
?
And
answer
was
retuened
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Good
and
honest
men
.
Origen
also
justifying
the
Christian
Discipline
that
did
shut
out
from
their
communion
prophane
persons
,
instanceth
in
the
Sect
of
Pythagoreans
,
who
when
any
of
their
company
had
fallen
into
grosse
sinnes
,
they
ejected
him
,
and
sent
a
Coffin
to
him
made
for
that
purpose
;
signifying
thereby
,
that
he
was
no
better
than
a
dead
corpse
.
Yea
,
the
Socinians
though
blaspheming
the
Deity
of
Christ
,
will
condemn
such
carnal
Gospellers
.
For
this
is
one
argument
they
use
against
the
Evangelical
Reformed
Churches
,
that
there
is
not
such
holy
order
against
prophane
and
impenitent
sinners
,
as
ought
to
be
.
Yea
some
of
them
go
so
farre
,
as
to
say
,
That
that
is
not
a
Church
,
which
hath
not
Discipline
.
If
then
Heathens
and
damnable
Hereticks
have
been
zealous
for
purity
about
their
religious
Rites
;
how
hopelesse
are
they
,
who
had
rather
with
the
Gadarens
have
Christ
go
out
of
their
Countrey
,
then
be
deprived
of
their
swinish
lusts
?
Thirdly
,
Lastly
,
Pauls
hope
was
therefore
stedfast
concerning
the
Corinthians
,
Because
of
that
which
followeth
in
the
Text
:
they
did
communicate
with
Paul
in
a
patient
suffering
for
Christ
,
and
therefore
being
sufferers
with
Christ
,
they
should
also
reign
with
him
.
Christs
friends
are
tried
in
the
time
of
adversity
.
It
's
an
hopefull
sign
of
an
honest
and
sincere
heart
,
when
thou
canst
cleave
to
Christ
,
and
confesse
his
Name
in
the
midst
of
all
persecutions
:
Then
Christ
saith
,
Now
I
know
thou
lovest
me
,
because
thou
hast
not
withholden
thy
dearest
comforts
for
my
sake
.
When
under
persecutions
for
Christs
name
,
thou
canst
rejoyce
,
and
not
as
Bonaventure
expresseth
it
,
be
like
the
Cart-wheel
,
which
while
it
beareth
its
burden
,
doth
sometimes
make
an
harsh
and
unpleasant
noise
.
Christ
hath
both
his
Summer
and
his
Winter
for
his
Church
;
and
therefore
this
Garden
,
Habet
Lilia
sua
&
rosas
suas
,
Her
Lilies
in
time
of
peace
,
and
her
Roses
in
time
of
persecution
.
Now
those
that
love
Christ
more
than
father
or
mother
,
or
life
it self
;
and
then
(
as
it
followeth
)
Matth.
10.
37
,
38.
take
up
his
crosse
;
for
this
can
never
be
done
without
the
former
;
these
do
give
great
hopes
of
the
truth
of
grace
in
them
.
Now
the
ground
of
this
encouragement
to
a
godly
Minister
is
,
the
state
of
grace
here
,
and
of
glory
hereafter
.
For
his
flock
is
both
the
end
of
his
work
,
and
the
end
of
him
that
worketh
.
It
is
both
finis
operis
and
operantis
.
As
then
Christ
whose
death
was
for
the
salvation
of
believers
,
is
said
to
see
the
travail
of
his
soul
,
and
to
be
satisfied
:
So
it
is
with
every
true
Pastor
.
What
a
joyfull
thing
would
it
be
to
have
good
hopes
of
the
work
of
grace
in
every
one
that
belongeth
to
his
charge
?
So
that
thy
ignorance
,
dissolutenesse
,
and
such
damnable
wayes
are
the
grief
and
trouble
,
the
thorns
in
the
sides
of
those
,
who
are
to
give
an
account
for
thee
.
Oh
let
not
the
contrary
be
true
,
that
such
is
the
ungodlinesse
,
the
prophanenesse
of
thy
life
,
that
our
fear
of
thee
,
our
grief
about
thee
is
continual
!
SERM.
LVII
.
Of
our
partaking
with
others
in
their
Suffering
for
Christ
,
and
how
this
is
a
way
to
interest
our selves
in
the
Joy
and
Glory
which
such
Sufferers
enjoy
.
2
COR.
1.
7.
Knowing
that
as
you
are
partakers
of
the
sufferings
,
so
shall
ye
be
also
of
the
consolation
.
IN
these
words
we
have
a
Declaration
or
Specification
,
wherein
,
or
wherefore
the
hope
of
the
Apostle
was
thus
stedfast
concerning
them
;
it
is
,
because
they
did
not
wholly
cast
off
Paul
,
and
contemn
him
for
his
afflictions
,
as
the
false
Apostles
endeavoured
.
The
Apostles
hope
was
stedfast
(
as
you
heard
)
not
like
the
hope
that
we
sometimes
have
,
which
is
mutable
and
uncertain
.
For
how
many
are
there
with
Pharaoh
and
Abab
under
some
judgements
of
God
,
or
under
some
exquisite
agonies
of
the
soul
,
which
complain
of
their
sinnes
,
cry
out
of
their
impieties
?
So
that
we
have
some
buddings
of
hope
concerning
them
,
till
at
last
they
dash
all
,
and
disappoint
all
expectation
by
their
Apostasie
;
but
such
is
not
the
Apostles
hope
concerning
these
,
he
hath
a
surer
foundation
;
and
therefore
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Knowing
,
not
guessing
,
or
opinionating
by
slight
conjectures
,
but
knowing
.
It
should
according
to
the
rule
of
Grammar
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
it
is
constructed
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
it
is
usual
with
the
Apostle
to
transgresse
such
rules
of
Grammar
.
This
Samson
is
not
tied
in
such
cords
.
The
vehement
and
affectionate
zeal
of
Paul
in
his
expressions
cannot
be
so
manacled
.
Thus
the
word
is
used
abruptly
,
Rom.
13.
11.
In
the
second
place
,
we
have
the
object
of
this
his
knowledge
concerning
the
Corinthians
,
and
that
is
,
that
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Partakers
of
,
or
in
communion
with
him
in
his
afflictions
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
What
is
more
humble
and
lowly
than
Paul
in
this
expression
?
saith
Chrysostome
;
they
who
had
not
in
the
least
measure
shared
with
him
in
sufferings
,
yet
he
maketh
them
copartners
with
him
.
They
are
as
Salmeron
expresseth
it
,
Copartners
in
the
gain
,
and
in
the
losse
with
Paul
.
They
venture
(
as
it
were
)
in
the
Ship
together
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
which
cometh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text
,
is
taken
sometimes
actively
,
not
for
communion
so
much
as
commuuication
.
Therefore
it
is
called
distribution
,
2
Cor.
9.
13.
Thus
1
Cor.
13.
13.
The
communion
of
the
Spirit
,
that
is
,
The
communication
of
the
Spirit
.
And
so
1
Cor.
10.
16.
The
bread
and
wine
,
Is
it
not
the
communion
?
The
sense
may
be
,
The
communication
of
his
body
,
and
his
blood
;
but
very
often
it
is
used
intransitively
(
as
it
were
)
and
signifieth
Fellowship
,
Society
and
Communion
.
The
Object
of
which
spiritual
communion
is
fully
set
down
,
1
John
1.
3.
Ye
have
fellowship
with
us
,
and
truely
our
fellowship
is
with
the
Father
,
and
with
the
Sonne
.
As
for
the
Adjective
,
which
is
the
word
in
the
Text
,
we
have
it
used
in
that
I
would
not
have
you
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
partakers
of
the
table
of
Devils
.
Thus
also
the
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
,
1
Tim.
5.
22.
Partake
not
of
other
mens
sinnes
.
And
2
John
12.
He
that
biddeth
him
,
God
speed
,
is
partaker
of
his
evil
deeds
.
We
are
not
only
to
keep
our selves
from
acting
of
sinne
;
but
look
we
do
not
partake
with
other
in
their
impieties
;
and
that
is
done
many
wayes
;
most
have
cause
to
pray
with
that
good
man
,
Lord
forgive
me
my
other
mens
sinnes
.
If
thou
doest
communicate
with
such
,
then
the
Text
will
on
the
contrary
be
verified
upon
thee
;
as
thou
doest
partake
with
them
in
their
sins
,
so
thou
shalt
in
their
terrour
and
damnation
.
But
2.
There
is
a
good
participation
or
copartnership
,
of
which
the
Text
here
That
a
partaking
of
,
and
communion
with
those
who
suffer
for
Christ
,
is
a
sure
way
to
interest
in
all
that
joy
and
glory
which
such
sufferers
shall
at
last
receive
from
God
.
The
Corinthians
shall
partake
with
Paul
in
joy
and
glory
,
because
they
are
willing
to
partake
with
him
in
afflictions
and
persecutions
.
The
joy
that
is
spoken
of
in
the
Text
,
is
a
distinct
thing
from
glory
and
eternal
happinesse
;
for
that
is
not
till
the
Resurrection
,
but
Consolation
is
for
the
present
while
we
are
here
in
the
valley
of
tears
.
And
indeed
if
we
take
consolation
for
the
relieving
and
reviving
of
the
heart
under
miseries
,
so
it
cannot
be
in
Heaven
,
but
in
this
world
only
.
To
discover
this
truth
,
consider
First
,
That
there
may
be
a
two-fold
participation
of
,
or
fellowship
with
others
that
are
in
afflictions
:
1.
When
though
we
our selves
are
freed
and
delivered
from
all
troubles
,
enjoying
all
outward
peace
and
quietnesse
,
yet
we
are
compassionately
affected
with
the
condition
of
all
those
members
of
Christ
upon
the
earth
who
may
be
in
an
afflicted
and
troubled
estate
.
For
seeing
all
the
people
of
God
make
up
one
body
,
if
any
part
thereof
suffer
,
the
other
parts
condole
and
suffer
with
it
:
Insomuch
that
it
is
plain
,
thou
art
a
dead
part
in
the
body
,
destitute
of
all
spiritual
life
,
if
thou
canst
see
the
Church
of
God
,
or
any
part
thereof
lie
wounded
like
the
man
of
Jericho
,
and
thou
like
the
Priest
and
the
Levite
passe
by
,
not
laying
it
to
heart
.
This
fellowship
in
suffering
is
part
of
the
Apostles
meaning
,
which
he
attributeth
to
the
Corinthians
,
and
is
indeed
a
good
and
sure
hope
of
grace
in
whomsoever
we
find
it
,
Heb.
13.
3.
The
Apostle
there
exhorts
to
remember
such
as
are
in
bonds
,
but
how
?
Not
in
a
superficial
carelesse
manner
,
but
as
cordially
and
affectionately
,
as
if
we
were
bound
with
them
.
Now
consider
,
that
if
thou
wert
impoverished
,
if
thou
wert
banished
,
if
thou
wert
imprisoned
,
how
much
would
it
possesse
thy
heart
all
the
day
long
?
No
lesse
is
to
be
done
for
others
,
whom
God
thus
exercises
.
The
Scripture
doth
much
delight
in
the
comparison
of
the
Church
with
the
natural
body
,
and
that
because
of
the
intimate
conjunction
and
sympathy
which
is
between
the
members
if
one
be
honoured
,
all
rejoyce
;
if
one
be
pained
,
all
grieve
.
The
Prophet
complaineth
,
Amos
6.
6.
of
those
who
enjoyed
their
pleasures
,
and
made
themselves
merry
,
but
did
not
remember
the
afflictions
of
Joseph
.
Know
then
,
that
it
is
a
special
touchstone
of
thy
grace
,
when
with
Nehemiah
,
thou
hast
all
things
that
can
be
desired
for
thy
private
content
,
yet
doest
mourn
and
pray
,
because
of
the
desolations
of
Jerusalem
;
and
this
may
be
one
answer
to
that
Question
,
Why
should
you
speak
so
much
of
afflictions
and
troubles
to
those
who
have
none
at
all
?
For
let
that
be
granted
,
yet
are
all
the
Churches
of
God
in
quietnesse
and
freedom
?
Look
abroad
and
see
how
it
fareth
with
many
that
call
on
the
Name
of
Christ
;
and
thou
wilt
have
cause
to
see
,
that
though
thou
art
not
afflicted
outwardly
,
yet
in
thy
heart
and
soul
thou
art
to
be
afflicted
in
all
the
afflictions
of
others
.
Why
doest
thou
live
,
as
if
thou
wert
not
of
the
body
?
Be
of
a
more
publick
spirit
,
let
the
Churches
gain
,
or
losses
be
as
thine
own
.
2.
There
is
a
fellowship
with
the
afflictions
of
others
,
not
onely
spiritual
,
but
real
,
when
we
are
cast
into
the
same
outward
condition
,
as
others
are
.
Secondly
,
Consider
that
it
is
no
lesse
glorious
before
men
,
and
acceptable
unto
God
,
to
be
a
companion
and
an
associate
with
those
who
do
suffer
,
then
if
we
did
suffer
our selves
in
our
own
person
.
This
hath
been
alwayes
a
very
hard
task
for
flesh
and
blood
,
to
own
the
godly
,
while
they
are
in
a
suffering
condition
.
The
Disciples
themselves
proved
cowards
and
unfaithfull
in
this
temptation
:
for
when
the
Shepherd
was
smitten
,
all
the
sheep
were
scattered
.
When
Christ
was
to
be
crucified
,
all
his
Apostles
fled
from
him
,
they
dared
not
own
him
;
and
when
Peter
was
charged
to
be
one
of
Christs
company
,
He
curseth
and
sweareth
,
he
did
not
know
the
man
;
he
was
afraid
to
own
so
much
as
the
very
knowledge
of
Christ
.
Indeed
the
godly
women
,
Mary
the
mother
of
Christ
,
and
others
,
they
shewed
more
grace
and
courage
than
the
very
Apostles
,
that
all
honour
and
glory
may
be
given
to
God
alone
;
but
as
for
his
Disciples
,
they
hid
themselves
,
and
were
afraid
to
be
companions
with
him
.
Hence
the
Apostle
,
Heb.
10.
33.
exhorting
believers
,
To
call
to
mind
their
enduring
of
a
great
fight
of
afflictions
,
he
instanceth
wherein
,
partly
,
Whilest
ye
were
made
a
gazing
stock
both
by
reproaches
and
afflictions
;
and
partly
whilest
ye
became
companions
of
them
,
that
were
so
used
.
Here
you
see
,
to
become
a
companion
to
those
that
suffer
,
not
to
flie
from
them
,
or
forsake
them
,
is
made
a
great
expression
of
their
love
to
God
.
Paul
also
2
Tim.
1.
16.
remembers
what
Onesiphorus
did
to
him
,
while
in
bonds
,
he
mentioneth
it
,
as
if
he
would
never
have
it
forgotten
any
more
,
than
that
womans
box
of
ointment
poured
on
Christ
.
The
Lord
give
mercy
to
the
house
of
Onesiphorus
;
Why
?
Because
he
answered
his
name
indeed
,
He
oft
refreshed
me
,
he
sought
me
out
very
diligently
,
and
was
not
ashamed
of
my
chain
.
What
a
glorious
character
is
here
given
to
Onesiphorus
?
He
was
not
persecuted
himself
,
but
he
made
himself
a
companion
with
those
that
were
.
Paul
complaineth
of
Demas
,
2
Tim.
4.
10.
That
he
had
forsaken
him
,
for
he
was
now
in
hands
,
and
to
answer
before
Nero
,
who
was
known
to
be
nothing
but
clay
and
blood
mingled
together
,
whose
cruelty
would
extend
to
all
abettors
and
well-wishers
.
If
any
did
but
sigh
in
his
time
,
it
was
a
capital
crime
.
This
fear
made
Demas
,
(
as
it
did
all
his
other
friends
,
vers.
16.
)
forsake
Paul
;
they
had
not
faith
and
courage
enough
to
venture
for
him
,
and
therefore
it
's
said
,
He
did
love
the
present
world
;
he
loved
his
life
and
liberty
too
much
;
though
some
think
this
was
but
a
temptation
in
Demas
,
and
that
he
did
return
to
Paul
again
.
By
this
we
see
,
how
hard
a
thing
it
is
,
to
own
those
that
are
godly
in
their
extremities
.
John
19.
38
,
39.
It
is
noted
both
of
Joseph
of
Arimathea
,
and
of
Nicodemus
,
both
Disciples
of
Christ
,
but
secretly
for
fear
of
the
Jewes
,
yet
when
Christ
was
crucified
,
they
shewed
their
boldnesse
and
courage
about
Christs
body
,
when
he
was
dead
.
And
Matth
,
25.
at
that
terrible
day
of
Judgement
,
judicial
processe
against
sinnes
of
omission
,
will
be
for
neglect
in
this
,
I
was
in
prison
,
and
ye
visited
me
not
.
When
Christ
and
his
cause
are
discountenanced
in
the
world
,
then
unlesse
a
man
have
a
sincere
and
upright
heart
,
he
will
curse
with
Peter
,
and
swear
,
That
he
knoweth
not
the
men
.
These
things
laid
as
a
foundation
,
let
us
consider
,
why
such
sympathizing
First
,
This
Reason
is
evident
,
Because
hereby
we
plainly
demonstrate
,
that
our
Faith
in
Christ
,
and
acknowledging
of
him
,
is
upon
divine
and
spiritual
grounds
,
that
we
do
not
know
Christ
,
and
the
Christian
faith
after
the
flesh
,
Matth.
13.
This
discovered
the
thorny
ground
not
to
be
true
and
right
soil
,
because
in
time
of
temptation
,
when
the
scorching
Sun
did
arise
,
then
all
the
hopefull
fruit
began
to
wither
.
This
apostatizing
from
Christ
in
time
of
such
temptations
,
is
so
great
a
matter
,
that
we
are
constantly
to
pray
for
the
grace
and
assistance
of
God
therein
,
that
we
be
not
left
to
our selves
.
For
Peter
being
forsaken
in
some
measure
only
,
how
dreadfull
was
his
fall
?
And
for
this
end
it
is
that
God
suffereth
persecutions
and
troubles
to
accompany
the
profession
of
his
truth
,
that
so
it
may
be
known
who
are
sound
,
and
who
hypocrites
.
If
thou
art
but
chaff
,
this
winnowing
will
drive
thee
away
.
They
are
but
a
very
few
that
acknowledge
Christ
upon
spiritual
and
enduring
grounds
.
So
that
though
the
world
rage
,
though
enemies
be
furious
and
bloudy
,
yet
they
stand
like
Mount
Sion
,
that
cannot
be
moved
.
Many
become
Christians
,
as
some
did
Jewes
in
Mardochees
time
for
fear
,
and
because
the
State
favoured
the
Jewes
.
Outward
restraint
maketh
many
take
the
title
of
Christians
,
but
they
live
the
life
of
Heathens
,
because
the
pleasures
of
sinne
are
present
,
and
affect
the
sense
.
Orant
quia
timent
,
peccant
quia
volunt
,
They
pray
and
performe
outward
religious
duties
,
because
they
are
afraid
;
but
they
sinne
,
because
their
will
and
pleasure
inclineth
thereunto
.
Now
these
drossie
Christians
,
when
they
are
brought
to
the
fire
,
they
presently
melt
away
.
It
cannot
be
denied
but
that
men
may
suffer
much
for
a
while
at
least
,
and
yet
at
last
deny
Christ
,
as
we
have
sad
instances
in
Ecclesiastical
History
;
but
many
times
such
,
with
that
famous
Cranmer
,
did
prove
the
more
couragious
,
and
took
an
holy
revenge
upon
themselves
.
This
accompanying
Christ
in
his
dangers
,
hath
a
notable
promise
,
Luke
22.
28.
Ye
are
they
which
have
continued
with
me
in
my
temptations
,
therefore
I
appoint
unto
you
a
Kingdome
,
that
ye
may
eat
and
drinke
with
me
,
and
sit
on
thrones
judging
Israel
.
Even
as
Christ
manifested
his
pure
love
to
us
,
that
in
the
midst
of
all
the
agonies
and
miseries
he
grapled
with
from
God
and
men
,
yet
he
did
not
give
over
our
cause
,
but
compleated
our
redemption
for
us
.
If
so
be
Solomon
did
so
much
favour
Abiathar
,
though
he
deserved
death
,
that
he
told
him
he
would
not
put
him
to
death
,
though
guilty
,
because
he
had
been
afflicted
in
all
wherein
his
father
was
afflicted
,
1
Kin.
2.
26.
How
much
more
will
Christ
say
thus
to
such
,
who
have
not
been
driven
from
him
by
great
afflictions
?
Secondly
,
Such
communion
in
afflictions
must
needs
interest
in
glory
,
Because
this
is
suffering
for
Christ
.
Thou
that
art
a
companion
to
such
as
suffer
,
Use
of
Instruction
,
how
false
and
hypocritical
a
thing
it
is
to
forsake
any
godly
persons
,
while
they
are
in
danger
for
Gods
work
;
especially
for
people
to
recoil
and
draw
back
from
their
Pastors
and
Guides
,
while
valiant
for
the
truth
.
In
such
curnal
and
worldly
fears
,
thou
publishest
thy
corrupt
and
hypocritical
heart
to
all
the
world
:
Thou
that
doest
not
in
thy
place
and
calling
stand
by
and
encourage
such
who
suffer
for
righteousnesse
sake
,
thou
betrayest
Christ
like
a
Judas
for
thirty
pieces
of
silver
.
See
what
a
sad
complaint
Paul
maketh
of
such
false
and
self-seeking
revolters
,
2
Tim.
4.
16
,
17.
At
my
first
defence
no
man
stood
with
me
,
but
all
men
forsook
me
.
Now
lest
you
should
think
that
it
might
be
such
an
infirmity
of
fear
as
might
excuse
,
he
addeth
,
I
pray
God
,
it
be
not
laid
to
their
charge
.
The
same
petition
Stephen
(
Act.
7.
)
useth
about
his
persecutors
.
Indeed
concerning
Alexander
who
so
much
withstood
him
,
he
saith
,
The
Lord
reward
him
according
to
his
work
;
because
he
was
a
malicious
opposer
;
but
these
did
withdraw
out
of
infirmity
;
yet
Pauls
prayer
argueth
it
to
be
a
very
dangerous
thing
so
to
do
.
SERM.
LVIII
.
How
usefull
it
is
to
the
children
of
God
,
to
know
the
Afflictions
which
the
Saints
suffer
for
Christs
sake
:
And
why
the
Preaching
concerning
the
Saints
afflictions
,
even
from
Heathens
,
is
necessary
to
Christians
,
though
for
the
present
they
be
in
peace
and
quietness
.
2
COR.
1.
8.
For
we
would
not
,
brethren
,
have
you
ignorant
of
our
trouble
which
came
to
us
in
Asia
,
that
we
are
pressed
out
of
measure
,
above
strength
,
insomuch
that
we
despaired
even
of
life
.
WE
are
now
arrived
at
the
eighth
verse
,
which
Piscator
maketh
the
beginning
of
that
Apologetical
Narration
,
which
we
have
Paul
declaring
in
the
following
part
of
the
Chapter
against
those
calumnies
that
were
cast
upon
him
.
The
first
whereof
was
his
levity
and
inconstancy
.
For
having
promised
to
come
to
them
,
he
did
not
,
which
the
false
teachers
branded
with
mutability
.
Now
it
is
thought
that
Paul
instanceth
in
this
great
trouble
he
met
with
in
Asia
,
as
the
cause
why
he
did
not
come
,
as
he
had
promised
.
But
I
rather
joyn
with
those
,
that
do
make
it
part
of
the
precedent
Discourse
about
afflictions
and
consolations
in
them
.
So
that
what
he
had
in
the
general
only
spoken
of
before
,
he
now
illustrateth
in
particular
;
because
(
saith
Cajetan
on
the
place
,
Sermones
morales
,
&c.
Moral
Discourses
are
the
more
effectual
,
by
how
much
the
more
particular
they
are
.
Paul
therefore
having
in
the
general
asserted
the
blessed
fruit
and
gracious
issue
of
afflictions
to
such
as
believe
;
he
instanceth
in
himself
,
by
an
heavy
affliction
which
did
befall
him
,
and
of
the
wonderfull
deliverance
which
God
vouchsafed
to
him
.
He
was
like
Jonah
even
in
the
whales
belly
,
and
yet
God
vouchsafed
mercy
and
consolation
to
him
.
So
that
in
the
words
we
may
take
notice
of
,
1.
The
Description
of
the
trouble
it self
.
And
2.
The
Introductory
Expression
to
it
.
We
begin
with
the
latter
at
this
time
,
the
introductory
Expression
;
and
in
that
his
brethren
.
Though
he
had
a
paternal
power
in
respect
of
his
Office
,
yet
such
also
was
his
humility
therein
,
that
he
accounts
of
them
as
brethren
,
so
farre
was
he
from
affecting
any
tyrannical
dominion
over
them
,
he
joyneth
a
fraternal
affection
with
a
paternal
office
.
But
of
this
more
in
the
last
verse
.
This
Title
also
signifieth
that
love
and
Christian
communion
,
which
is
to
be
amongst
Pastor
and
people
;
no
contentions
,
no
variance
or
divisions
are
to
be
entertained
.
But
of
this
also
enough
hath
been
spoken
elsewhere
.
Come
we
then
to
the
Introduction
it self
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
would
not
have
you
ignorant
.
This
expression
the
Apostle
commonly
useth
,
when
he
is
to
Of
the
expression
,
I
would
not
have
you
ignorant
.
speak
of
something
that
is
of
a
very
weighty
and
momentous
consideration
.
Rom.
11.
25.
I
would
not
have
you
ignorant
of
this
mystery
,
that
blindnesse
in
part
is
happened
to
Israel
.
So
1
Cor.
10.
1.
1
Cor.
12.
1.
Concerning
sacramental
administrations
,
and
the
nature
,
with
the
use
of
spiritual
gifts
,
Paul
would
not
have
them
ignorant
.
Likewise
1
Thess.
4.
13.
Paul
speaking
of
that
great
and
wonderfull
day
of
Christs
coming
to
judgement
,
with
the
manner
of
this
judicial
processe
,
saith
,
I
would
not
have
you
ignorant
.
So
that
by
this
expression
we
may
see
,
that
the
historical
passage
which
Paul
mentioneth
of
his
Asi●n
trouble
,
was
of
great
use
and
well
worthy
to
be
known
.
The
false
Apostles
they
took
occasion
from
Pauls
sufferings
to
contemne
him
,
and
to
bring
him
into
disgrace
,
as
if
he
had
been
a
turbulent
and
seditious
person
;
but
Paul
is
so
farre
from
being
ashamed
of
his
troubles
,
or
desirous
to
conceal
them
,
that
he
rather
desireth
to
publish
them
,
that
all
who
fear
God
may
know
of
them
,
as
also
Gods
gracious
dealing
with
him
in
the
issue
.
Observe
,
That
it
is
of
very
great
use
to
know
what
are
the
afflictions
and
troubles
which
do
befall
the
servants
of
God
for
his
sake
.
The
History
of
the
Saints
sufferings
,
what
they
have
endured
,
how
wonderfully
God
hath
preserved
and
comforted
them
,
is
of
very
great
practical
use
.
The
people
of
God
have
a
communion
,
not
only
in
Church-duties
,
and
Church-priviledges
,
but
also
in
afflictions
and
sufferings
;
and
therefore
if
he
as
a
man
said
,
Nihil
humani
à
se
alienum
,
we
may
say
,
Nihil
Christiani
,
&c.
No
man
is
to
account
that
as
strange
,
which
he
heareth
any
Christian
may
labour
under
.
Thus
Colos.
4.
7
,
8
,
9.
Paul
being
in
bonds
for
the
Gospel
,
doth
on
purpose
send
One
simus
and
Ty●hicus
to
them
,
to
declare
his
estate
to
them
,
and
also
to
know
how
it
stood
with
them
,
because
by
such
mutual
intercourse
,
there
is
a
mutual
edification
of
one
another
.
I
shall
briefly
instance
in
some
general
great
advantages
that
may
be
made
,
by
our
understanding
of
the
afflictions
and
troubles
,
that
are
very
heavy
upon
others
.
And
First
,
Hereby
we
shall
be
the
more
provoked
to
pray
for
them
,
to
wrestle
with
God
in
their
behalf
.
It
is
good
to
consider
,
how
earnestly
Paul
,
though
vers.
11.
You
also
helping
together
by
prayer
for
us
;
as
if
none
of
those
great
mercies
Paul
looked
for
could
be
brought
forth
,
but
by
the
help
of
their
prayers
.
This
then
is
that
,
which
maketh
the
godly
desirous
,
that
others
who
fear
God
,
may
know
how
it
is
with
them
,
what
temptations
they
lie
under
,
what
afflictions
they
grapple
with
,
that
so
they
may
have
the
effectual
fervent
prayers
of
a
righteous
man
,
which
availeth
much
.
Though
the
prophane
deride
and
scoffe
,
yet
the
prayer
of
any
true
godly
man
is
greatly
to
be
valued
,
and
much
to
be
desired
.
Secondly
,
As
such
are
thereby
provoked
to
pray
to
God
for
them
;
so
when
God
shall
mercifully
deliver
them
,
and
turn
their
afflictions
for
good
,
then
they
will
also
be
encouraged
to
blesse
and
praise
God
also
in
their
behalf
,
and
thus
more
glory
redoundeth
still
to
God
.
Thus
also
the
Apostle
,
vers.
11.
declareth
,
That
by
the
meanes
of
many
persons
thankes
may
be
given
to
God
on
our
behalf
.
Thus
you
see
no
Christian
is
to
live
to
himself
,
but
it
is
his
duty
to
be
praying
to
God
for
others
,
and
praising
God
in
the
behalf
of
others
;
but
how
little
are
the
people
of
God
exercised
in
these
communion
duties
?
How
little
zealous
in
prayer
for
others
,
but
farre
more
negligent
in
the
praises
of
God
for
others
?
When
doest
thou
blesse
God
for
the
mercies
,
deliverance
vouchsafed
to
the
afflicted
Saints
of
God
,
as
if
they
were
thy
own
?
This
publick
affection
is
greatly
wanting
in
believers
,
who
do
not
consider
they
are
of
the
body
.
Thirdly
,
By
knowing
the
afflictions
of
others
,
and
their
holy
deportment
under
them
,
thou
mayest
thereby
learne
patience
,
zeal
,
heavenly
mindednesse
,
and
many
other
graces
.
Afflictions
are
Gods
schools
,
and
that
whether
on
thy self
,
or
on
others
.
How
much
patience
may
we
learn
by
the
afflictions
upon
Job
?
Thus
James
5.
10
,
11.
The
Prophets
who
spake
in
the
name
of
the
Lord
must
be
taken
as
an
example
of
suffering
affliction
,
and
of
patience
;
and
ye
have
heard
of
the
patience
of
Job
:
How
greatly
did
the
waves
of
God
passe
over
his
head
?
No
Martyr
,
as
Chrysostome
amplifieth
it
,
came
near
Job
in
all
their
sufferings
:
and
therefore
the
holy
Ghost
thought
fit
to
have
the
History
of
Job
recorded
,
that
all
might
know
and
learn
by
it
.
Be
not
then
a
stranger
to
the
sufferings
of
Gods
people
,
but
inform
thy self
about
them
,
to
imitate
their
graces
,
to
be
encouraged
to
do
the
like
,
when
God
shall
call
thee
to
fight
his
battels
.
But
you
may
say
,
What
use
can
be
made
from
the
preaching
about
such
afflictions
Heathens
?
Answ.
1.
which
Paul
,
and
the
other
primitive
Christians
suffered
from
Paganish
and
Heathenish
enemies
?
We
have
no
Neroes
or
Diocletians
,
neither
are
we
called
to
prisons
and
Martyrdome
.
To
what
purpose
is
it
to
preach
of
sufferings
to
those
,
who
live
in
all
quietnesse
and
freedom
?
What
use
or
good
improvement
can
we
make
of
it
?
Therefore
it
is
necessary
to
answer
this
Objection
.
And
First
,
By
the
same
reason
you
may
say
,
To
what
purpose
did
the
Spirit
of
God
cause
this
Chapter
to
be
written
,
with
many
other
passages
of
the
like
nature
,
which
treat
of
afflictions
,
and
that
from
Pagans
?
Certainly
,
though
we
be
not
for
the
present
exercised
as
they
are
,
yet
the
record
of
this
,
the
Doctrine
about
this
is
of
very
great
concernment
.
Therefore
Secondly
,
Though
thou
art
not
called
to
be
a
Martyr
,
or
to
suffer
from
such
enemies
,
yet
there
is
none
that
will
live
godly
,
but
they
shall
meet
with
afflictions
one
way
or
other
.
We
read
of
no
child
of
God
without
his
tribulations
.
None
can
come
into
Canaan
,
but
they
must
first
go
thorow
a
wildernesse
:
They
must
first
with
Christ
suffer
,
and
so
enter
into
glory
.
We
told
you
,
that
there
are
afflictions
of
divers
sorts
;
There
are
real
,
and
there
are
verbal
afflictions
.
Though
thou
doest
not
suffer
in
thy
life
,
and
in
thy
liberty
,
yet
thou
mayest
in
thy
name
,
and
in
thy
outward
comforts
.
There
is
no
man
,
which
liveth
in
a
zealous
,
lively
manner
for
God
,
and
endeavouring
to
pull
down
the
kingdom
of
Satan
;
but
the
Devil
and
his
instruments
will
raise
opposition
enough
against
him
;
and
therefore
it
is
good
to
hear
Sermons
about
sufferings
for
Christ
.
For
though
thy
troubles
be
not
such
great
and
bloody
ones
,
as
the
Martyrs
have
been
,
yet
thou
art
to
drink
part
of
this
bitter
cup
:
The
Lord
he
hath
given
thee
a
portion
in
these
tribulations
:
and
truly
there
is
not
the
least
affliction
befals
us
in
the
way
of
God
,
but
if
God
did
not
preserve
us
,
and
keep
us
by
his
grace
,
we
should
sinke
under
it
.
The
frowhe
of
a
man
,
the
fear
of
a
mock
is
enough
to
discourage
us
from
our
duty
,
if
God
doth
not
corroborate
us
.
If
therefore
the
world
doth
not
hate
us
,
if
that
be
not
a
professed
enemy
to
us
,
we
may
justly
doubt
,
whether
we
be
the
Womans
seed
,
or
not
rather
the
Serpents
seed
.
Seeing
therefore
thou
hast
thy
tribulations
more
or
lesse
,
and
that
for
righteousnesse
,
thou
mayest
improve
this
truth
for
thy
edification
.
Secondly
,
What
though
the
Church
of
God
meeteth
not
with
persecutions
and
troubles
from
Pagans
and
Heathens
,
yet
those
it
suffereth
from
such
who
pretend
to
Christ
,
and
judge
it
special
service
of
God
so
to
afflict
them
,
have
a
sharper
sting
in
them
.
What
miseries
and
bloudy
cruelties
have
not
many
godly
Protestants
suffered
from
Papists
?
who
yet
glory
that
they
only
are
zealous
for
Christ
,
that
others
are
blasphemers
and
enemies
to
Christ
,
and
therefore
ought
to
be
punished
with
such
severe
censures
.
Now
may
not
such
Martyrs
and
sufferers
receive
as
much
comfort
,
as
if
they
had
been
persecuted
from
Heathens
?
Yea
doubtless
;
for
in
some
respects
their
suffering
is
the
greater
,
and
their
constancy
the
more
admirable
.
When
the
holy
Prophets
were
stoned
to
death
by
the
people
of
the
Jews
,
that
yet
thought
themselves
to
be
the
onely
people
of
God
,
this
did
not
diminish
but
aggravate
their
glory
.
The
patience
of
Abel
was
more
admirable
in
being
slain
by
his
brother
Cain
,
then
if
it
had
been
by
a
stranger
.
If
therefore
thy
sufferings
arise
from
such
who
highly
pretend
to
the
glory
and
truth
of
Christ
:
Be
not
despondent
,
for
thy
crown
of
glory
will
herein
be
greater
,
than
if
it
had
been
from
open
adversaries
.
Hence
it
is
observable
,
how
remarkably
the
Scripture
speaketh
of
those
who
suffered
by
Antichrist
,
Rev.
13.
10.
Here
is
the
patience
,
and
the
faith
of
the
Saints
,
which
is
again
mentioned
,
Rev.
14.
12.
A
true
Christian
suffering
from
false
Christians
,
hath
not
the
promises
of
God
obscured
or
diminished
hereby
to
him
,
but
rather
enlarged
;
for
God
considereth
both
from
whom
it
is
thou
art
troubled
,
and
the
cause
why
,
and
the
manner
how
thou
bearest
it
.
Thirdly
,
These
truths
about
suffering
for
Christ
are
usefull
even
to
such
who
enjoy
all
freedom
and
abundance
;
because
there
is
a
two-fold
Martyrdom
,
Martyrium
Martyrdome
of
the
heart
,
and
a
Martyrdom
of
the
body
.
If
therefore
thou
art
not
called
to
suffer
bodily
,
it
is
certain
thou
must
suffer
spiritually
,
Habes
quod
in
te
occidas
;
if
others
do
not
martyr
thee
,
thou
art
to
martyr
thy self
.
Hence
is
that
duty
,
Of
offering
up
our selves
as
a
Sacrifice
to
God
.
Hence
it
is
we
are
commanded
,
To
deny
our selves
,
to
take
up
our
crosse
,
to
pull
out
the
right
eye
,
to
cut
off
the
right
hand
;
and
the
constant
practice
of
Christianity
is
,
To
mortifie
the
flesh
,
to
crucifie
the
flesh
.
Insomuch
that
the
ancient
Writers
do
frequently
compare
this
soul-mortification
to
the
bodily
Martyrdom
.
He
that
doth
abstain
from
the
seeming
pleasures
and
profies
of
slane
,
this
man
is
a
spiritual
Martyr
.
He
that
doth
crucifie
his
will
,
that
doth
subdue
and
conquer
his
corruptions
,
it
is
as
much
from
the
grace
of
God
,
as
he
that
is
enabled
to
lay
down
his
life
for
Christs
sake
;
all
these
come
from
the
same
principle
.
There
is
required
an
insuperable
divine
and
efficacious
power
of
grace
to
bring
the
heart
to
any
holy
duty
,
to
avoid
any
sinne
,
from
pure
and
holy
motives
.
It
is
therefore
of
consequence
to
hear
of
the
consolations
which
God
giveth
in
sufferings
:
for
if
thou
hast
not
corporal
sufferings
,
thou
hast
spiritual
ones
,
and
therefore
God
he
will
proportion
thy
comforts
to
thy
exercises
.
Fourthly
,
It
is
good
to
understand
and
possesse
our
souls
with
the
afflictions
of
others
,
that
hereby
we
may
acknowledge
the
mercy
of
God
to
us
,
if
he
give
us
Sun-shine
dayes
,
when
others
have
lived
in
trouble
some
times
.
Say
not
then
,
What
are
these
Sermons
of
suffering
to
us
,
who
are
not
exercised
?
for
they
greatly
concern
thee
,
seeing
that
hereby
thy
heart
is
to
be
raised
up
to
more
thankfulness
,
to
more
joy
in
blessing
and
praising
of
God
.
Is
it
not
a
mercy
that
thou
didst
not
live
in
Queen
Maries
dayes
;
That
thou
art
not
one
of
those
mentioned
by
the
Apostle
,
Who
wandered
in
sheepskins
and
goatskins
,
who
had
no
setled
aboad
or
quietnesse
in
any
place
.
They
did
eat
their
bread
with
trembling
,
and
drink
with
fear
and
astonishment
,
flying
from
one
place
to
another
,
parents
bereaved
of
children
,
husbands
of
wives
.
Now
when
thou
shalt
consider
,
what
sad
times
many
of
the
people
of
God
have
lived
in
,
and
thou
hast
daies
of
peace
and
abundance
,
Is
not
this
like
fire
in
thy
bosome
to
inflame
thee
with
the
love
of
God
,
and
constantly
to
blesse
him
?
Fifthly
,
It
is
good
to
know
the
sufferings
of
others
,
though
thou
art
freed
,
because
none
knoweth
when
the
time
of
thy
trial
may
come
.
The
times
of
the
Churches
peace
,
and
of
her
troubles
are
in
Gods
hands
,
and
these
times
are
only
known
to
himself
;
Thou
knowest
not
what
heavy
sufferings
thou
mayest
be
put
upon
ere
thou
diest
,
and
therefore
it
is
good
to
be
providing
the
whole
armour
of
Christ
,
before
the
day
of
fighting
doth
approach
.
The
Mariner
hath
not
his
instruments
to
provide
in
the
midst
of
the
storm
,
but
he
doth
prepare
for
it
:
so
neither
is
the
souldier
then
to
furnish
himself
with
weapons
,
when
the
enemy
is
approaching
to
him
.
Do
thou
therefore
hear
much
,
know
much
,
and
be
instructed
much
about
the
patience
and
sufferings
of
the
Saints
,
that
when
God
shall
call
thee
to
it
,
it
may
not
seem
a
strange
,
and
a
new
thing
to
thee
.
Use
of
Instruction
,
not
to
be
afraid
to
hear
of
,
and
know
all
the
difficulties
and
calamities
which
will
accompany
the
powerfull
way
of
owning
Christ
.
How
carnal
and
self-seeking
are
our
hearts
,
with
the
Disciples
to
flee
from
Christ
,
when
he
is
carried
to
the
Crosse
?
We
would
receive
good
from
Christ
,
but
not
evil
;
whereas
if
thou
doest
consider
it
,
thou
shalt
find
the
earthly
and
the
worldly
man
is
more
afflicted
and
troubled
in
getting
the
things
of
the
world
,
then
thou
in
obtaining
of
Heaven
;
and
what
a
shame
is
it
,
that
they
shall
be
more
patient
and
enduring
for
these
worldly
goods
,
then
thou
art
for
heavenly
?
Doth
not
the
earthly
man
say
to
his
gold
,
what
shall
separate
us
from
the
love
of
it
?
Doth
he
not
say
,
for
the
love
of
thee
I
am
killed
all
the
day
long
?
This
is
the
golden
Image
that
every
one
fals
down
and
worships
.
Oh
then
shame
thy self
,
saying
,
How
much
can
these
suffer
?
How
much
can
these
bear
,
and
for
that
which
will
damn
them
at
last
?
But
my
carnal
,
fearfull
heart
is
afraid
to
suffer
for
Christ
,
who
will
give
me
eternal
glory
.
Shall
the
Devil
have
his
martyrs
,
the
world
its
sufferers
,
and
shall
not
Christ
have
such
as
will
leave
all
to
have
all
by
him
again
?
SERM.
LIX
.
The
Ministers
of
the
Gospel
find
much
opposition
from
the
carnal
and
worldly
Professors
.
Who
are
these
carnal
and
worldly
Professors
.
2
COR.
1.
8.
Of
our
trouble
,
which
came
to
us
in
Asia
.
THe
next
thing
considerable
in
the
Text
,
is
the
description
of
that
tribulation
which
did
fall
upon
the
Apostle
,
which
was
so
necessary
and
usefull
to
be
known
.
In
which
we
have
,
-
1.
The
Nature
of
this
exercise
,
expressed
in
the
name
it
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
2.
There
is
the
place
where
,
in
Afia
.
-
3.
There
is
the
aggravation
of
it
.
Of
which
in
its
time
.
The
exercise
it self
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Beza
(
in
Annotat.
in
Cor.
cap.
13.
)
saith
,
this
word
is
properly
rendred
affliction
,
not
tribulation
,
for
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rather
than
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hence
he
sheweth
out
of
Tully
,
that
Affligo
is
properly
to
throw
a
thing
to
the
ground
,
so
as
to
presse
it
down
,
and
therfore
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
word
then
signifieth
not
an
ordinary
trouble
,
but
such
as
doth
most
strictly
constringe
and
bind
,
pressing
a
man
to
the
ground
;
and
this
he
saith
,
did
come
upon
him
in
Asia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
that
it
came
by
chance
or
fortune
,
or
by
the
meer
malice
and
power
of
men
;
no
it
came
by
the
special
appointment
of
God
,
in
much
wisdome
and
mercy
,
thereby
propagating
the
Gospel
.
For
afflictions
are
so
many
arrows
delivered
out
of
Gods
quiver
,
which
are
sure
to
hit
the
mark
they
are
destined
unto
.
Here
is
no
more
difficulty
in
the
words
;
only
Expositors
question
,
What
this
trouble
was
,
he
met
with
in
Asia
?
Where
may
we
find
any
thing
about
the
particulars
of
it
?
Cajetan
on
the
place
acknowledgeth
,
That
concerning
this
trouble
in
Asia
,
he
could
read
nothing
in
any
Book
that
was
authentick
;
yet
it
seemeth
not
to
referre
generally
to
all
the
troubles
he
met
with
in
publishing
of
the
Gospel
,
but
to
some
eminent
singular
one
;
and
therefore
he
saith
,
the
trouble
,
not
troubles
in
the
plural
number
.
Some
learned
men
therefore
referre
this
to
those
passages
mentioned
in
the
former
Epistle
to
the
Corinthians
,
1
Cor.
16.
9.
where
he
said
,
A
great
door
and
effectual
was
opened
to
him
at
Ephesus
,
(
that
was
in
Asia
the
lesse
)
but
there
were
many
adversaries
;
and
these
no
doubt
did
endeavour
to
bring
him
into
much
danger
.
So
1
Cor.
15.
32.
he
is
said
there
,
To
fight
with
beasts
at
Ephesus
;
whether
he
understand
beasts
truly
and
properly
,
or
metaphorically
,
men
as
wild
and
as
savage
as
beasts
,
all
sheweth
the
extream
danger
he
was
in
.
It
may
seem
probable
,
that
the
Apostle
related
to
this
:
only
it
is
objected
,
That
the
trouble
here
mentioned
was
but
lately
done
,
and
such
as
the
Corinthians
had
not
yet
heard
of
.
Therefore
the
general
current
of
most
Interpreters
,
do
conclude
,
that
the
Apostle
meaneth
that
danger
he
was
in
,
mentioned
Acts
19.
by
Demetrius
,
and
others
,
when
the
whole
City
of
Ephesus
was
in
an
uproar
,
because
of
the
Temple
of
Diana
,
concerning
which
they
so
vehemently
accused
Paul
;
for
there
we
read
was
a
popular
sedition
,
and
the
City
was
in
a
great
confusion
,
Demetrius
and
his
company
were
in
a
mad
rage
against
Paul
.
So
that
although
Luke
doth
not
in
particular
mention
the
extream
and
grievous
danger
Paul
was
in
,
yet
it
may
well
be
concluded
from
the
general
.
Thus
Calvin
,
and
many
others
.
So
that
this
foundation
being
laid
,
and
this
supposed
to
be
the
trouble
.
We
may
observe
,
That
the
faithfull
Ministers
of
the
Gospel
,
are
sure
to
meet
with
much
opposition
from
all
such
,
who
regard
Religion
no
further
,
than
it
maketh
for
their
carnal
advantage
and
interest
.
A
necessary
truth
this
is
;
for
hereby
every
one
,
whose
heart
riseth
against
the
powerfull
preaching
of
the
Word
,
may
examine
himself
,
What
is
the
motive
thereof
?
What
is
the
cause
thereof
?
Though
he
may
pretend
this
specious
colour
,
and
that
fair
glosse
,
yet
it
is
some
lust
or
other
,
some
carnal
advantage
or
other
,
that
doth
indeed
kindle
that
flame
in
his
brest
.
That
this
Doctrine
may
be
the
better
conceived
,
let
us
take
notice
,
What
was
the
cause
that
brought
this
trouble
upon
Paul
at
Ephesus
;
and
we
shall
there
see
,
how
the
same
causes
do
still
make
men
mad
,
and
bitter
enemies
against
the
wayes
of
God
.
The
History
we
have
related
,
Acts
19.
from
vers.
23.
to
the
end
of
the
Chapter
:
it
is
there
declared
,
That
no
small
stirre
did
arise
about
that
way
,
that
is
,
the
Evangelical
way
,
the
Gospel
way
preached
by
Paul
.
The
occasion
whereof
was
by
one
Demetrius
a
silver-smith
,
which
made-silver
shrines
for
Diana
,
that
is
,
little
Images
,
made
for
the
worship
of
Diana
,
which
was
a
trade
of
very
great
profit
and
advantage
to
him
and
others
of
the
like
craft
;
therefore
he
consults
with
them
,
and
useth
two
arguments
to
enrage
them
.
First
,
That
their
craft
would
be
in
danger
.
The
trade
they
lived
upon
would
fall
to
the
ground
.
And
this
certainly
was
that
which
did
most
prevail
with
him
;
and
by
this
we
see
,
how
hard
a
matter
it
is
to
part
with
a
profession
or
way
of
life
,
though
never
so
sinfull
,
if
it
be
a
profitable
way
.
The
matter
of
profit
will
be
like
dust
in
our
eyes
to
hinder
our
sight
;
it
is
ready
to
put
out
all
spiritual
discerning
in
the
conscience
between
good
and
evil
,
just
and
unjust
.
So
that
we
are
greatly
to
suspect
our
hearts
in
those
things
,
that
are
matter
of
profit
to
us
,
lest
they
deceive
us
therein
.
The
second
Argument
is
religious
:
Though
his
heart
be
carnal
,
yet
he
runneth
to
the
Sanctuary
of
Religion
.
The
former
Argument
was
too
grosse
,
if
it
had
been
alone
;
and
therefore
he
maketh
Religion
the
greatest
,
The
great
Goddesse
Diana
shall
be
despised
;
her
magnificence
destroyed
.
Now
this
he
maketh
a
very
hainous
sinne
,
because
all
Asia
,
and
the
world
worshipped
her
.
Thus
you
see
multitude
,
universality
,
and
the
custome
of
others
,
that
is
the
great
reason
he
hath
to
perswade
for
the
worshipping
of
Diana
,
which
is
the
same
argument
that
carnal
and
superstitious
people
do
still
possesse
their
souls
with
.
So
that
from
this
historical
passage
,
you
see
the
Doctrine
genuinely
deduced
,
That
men
who
regard
Religion
no
further
,
than
they
have
carnal
advantages
,
are
like
so
many
Toads
full
of
poison
,
full
of
rage
against
such
as
do
faithfully
preach
the
Gospel
.
Therefore
in
this
very
Chapter
,
we
have
a
notable
instance
of
the
work
of
Gods
grace
upon
some
who
believed
,
for
they
brought
their
Books
of
curious
Arts
,
which
had
been
gainfull
and
profitable
to
them
,
and
burnt
them
before
all
men
,
though
the
price
of
them
was
found
to
be
fifty
pieces
of
silver
;
They
mattered
not
their
gain
,
nor
their
profit
,
they
would
part
with
all
,
now
they
had
received
the
Gospel
in
the
power
of
it
.
We
have
a
parallel
History
with
this
of
Demetrius
,
Act.
16.
19.
where
there
was
a
possessed
Damsel
,
that
had
a
spirit
of
divination
,
which
brought
her
Masters
much
gain
by
soothsaying
;
but
Paul
adjureth
and
dispossesseth
that
spirit
,
whereupon
it
is
said
,
When
her
Masters
saw
that
the
hope
of
their
gain
was
gone
;
They
took
Paul
and
Silas
,
and
carried
them
to
the
Rulers
,
laying
great
crimes
to
their
charge
.
Thus
if
we
do
search
to
the
true
ground
of
all
that
malice
which
the
Chief-priests
vented
against
Christ
,
never
ceasing
till
they
had
crucified
him
;
although
they
pretended
Religion
,
and
because
he
spake
blasphemy
,
and
did
break
the
Sabbath
,
yet
the
real
cause
was
,
because
he
discovered
their
hypocrisie
and
covetousnesse
,
manifesting
that
they
sought
only
great
things
for
themselves
.
This
also
Paul
chargeth
upon
his
enemies
,
the
false
Apostles
,
who
did
create
so
much
trouble
and
grief
to
him
,
That
they
were
enemies
to
the
crosse
of
Christ
,
and
did
mind
earthly
things
,
Phil.
3.
19.
Thus
also
Gal.
6.
12.
They
made
a
shew
in
the
flesh
,
that
they
might
not
suffer
persecution
.
But
we
come
more
more
particularly
to
enlarge
this
.
And
First
,
You
may
take
notice
,
That
there
are
two
sorts
of
persons
who
do
with
much
violence
and
despite
oppose
the
holy
truths
,
and
wayes
of
Christ
.
First
,
Such
who
may
have
such
an
absolute
blindnesse
and
meer
errour
upon
their
mind
,
that
they
take
the
true
Religion
to
be
blasphemy
and
horrible
reproach
to
God
;
and
on
the
other
side
,
they
take
Idolatry
and
superstition
to
be
the
onely
true
service
of
God
,
and
therefore
that
they
cannot
do
more
acceptable
service
unto
God
,
then
to
oppose
that
way
of
Religion
,
which
yet
indeed
is
only
approved
of
by
God
.
Of
such
our
Saviour
spake
to
his
Disciples
,
John
16.
2.
Whosoever
killeth
you
,
will
think
that
he
doth
God
service
;
and
of
this
number
was
Paul
,
who
professeth
that
he
once
thought
himself
bound
to
set
against
the
Name
of
Jesus
of
Nazareth
,
Act.
26.
9.
Here
we
see
Paul
so
convinced
in
his
judgement
,
that
if
he
did
not
with
all
his
power
and
might
oppose
the
way
of
Christ
,
he
thought
,
it
would
have
been
his
great
sinne
.
And
thus
no
doubt
it
may
be
the
case
of
many
deluded
Hereticks
and
Papists
;
so
that
they
shall
be
perswaded
there
cannot
be
more
acceptable
work
unto
God
,
then
that
they
should
imprison
and
destroy
those
that
do
yet
truly
fear
God
.
This
ignorance
upon
them
,
though
it
may
excuse
in
some
degree
,
and
make
them
lesse
sinners
,
then
such
who
do
wilfully
oppose
,
and
do
despite
maliciously
against
the
Spirit
of
grace
,
yet
it
doth
not
totally
free
them
;
nay
they
are
persecutours
for
all
that
;
as
you
see
Paul
acknowledged
concerning
himself
.
Now
such
enemies
as
these
are
acted
by
religious
principles
,
but
in
a
false
way
;
they
commonly
are
more
zealous
and
implacable
than
any
other
.
Paul
,
because
it
was
not
any
carnal
advantage
or
profit
he
sought
after
,
but
a
meer
zeal
for
the
Religion
he
had
by
tradition
from
his
fathers
,
therefore
did
he
pursue
the
Christians
in
such
a
bloody
furious
manner
.
Tantum
Religio
potuit
,
&c.
said
the
Poet
:
Oppositions
against
the
wayes
of
God
from
such
who
are
zealous
and
devout
in
their
false
wayes
,
are
constantly
more
dreadfull
and
terrible
than
any
others
.
So
that
we
are
again
and
again
to
try
what
spirit
we
are
of
,
to
examine
,
Whether
it
be
the
true
Religion
indeed
that
we
give
our selves
up
to
the
profession
thereof
.
For
if
it
be
not
,
the
greater
zeal
,
the
greater
forwardnesse
therein
,
is
but
the
greater
condemnation
;
and
like
the
Traveller
out
of
the
way
,
the
more
thou
runnest
,
the
further
thou
goest
from
the
true
way
.
But
The
second
sort
of
enemies
to
the
truths
of
Christ
,
which
are
farre
the
Who
are
addicted
to
such
a
way
and
perswasion
in
Religion
,
not
because
of
any
Divine
worke
of
Gods
Spirit
upon
them
,
but
because
it
suiteth
with
their
carnal
interest
,
it
agreeth
with
their
external
profit
;
and
therefore
they
cry
out
,
Great
is
Diana
,
when
indeed
in
their
heart
they
say
,
Great
is
their
wealth
,
great
is
their
gain
;
this
is
the
Diana
.
We
may
justly
charge
this
upon
Popery
.
What
was
it
that
made
Luther
,
and
the
other
Reformers
so
odious
to
the
Popish
party
?
What
made
the
Pope
with
his
adherents
,
to
breath
nothing
but
fire
and
sword
?
Was
it
not
because
they
touched
the
Popes
Crowne
,
and
the
Monkes
belly
?
Hence
Secondly
,
The
faithfull
Ministers
of
the
Gospel
meet
with
opposition
,
not
from
the
Pagans
only
that
are
without
,
but
from
the
sonnes
of
the
Church
,
which
are
within
;
from
those
who
professe
the
same
God
,
the
same
faith
,
the
same
Christ
with
them
.
And
the
reason
is
,
because
many
that
professe
Christ
,
do
so
for
earthly
and
carnal
respects
;
and
such
titular
and
counterfeit
Christians
as
these
,
cannot
but
hate
those
that
are
genuine
.
The
Apostle
in
the
large
Catalogue
of
his
manifold
sufferings
,
reckoneth
this
up
amongst
the
rest
,
Perils
from
false
brethren
,
2
Cor.
11.
26.
Thus
in
Abrahams
family
,
there
will
be
an
Ishmael
to
persecute
Isaac
,
because
one
is
of
the
bond-woman
;
and
the
other
of
the
free
.
Think
not
then
,
that
the
Pagan
or
Jew
,
will
become
enemies
to
the
powerfull
preaching
of
the
Gospel
,
for
every
false
Christian
will
.
Every
one
that
followeth
Christ
onely
,
because
of
loaves
,
or
with
Judas
,
becometh
a
Disciple
,
because
of
the
bagge
.
Doth
not
experience
confirme
this
,
that
the
prophane
Christian
doth
as
bitterly
rage
at
,
and
oppose
the
holy
wayes
of
Christ
,
as
any
Heathen
would
doe
?
Thus
the
godly
Ministers
have
trouble
(
as
it
were
)
from
their
own
flock
,
their
Sheep
sometimes
becomes
Wolves
and
Beares
to
them
;
and
with
Ezekiel
,
They
dwell
among
Scorpions
,
Ezekiel
2.
6.
Thirdly
,
The
carnal
interest
and
earthy
sinfull
respects
,
are
of
divers
sorts
;
even
as
the
creeping
things
that
are
produced
from
the
earth
are
innumerable
.
As
1.
He
knoweth
Religion
onely
for
carnal
ends
,
though
it
be
the
true
one
,
that
turns
the
grace
of
God
into
wantonnesse
;
That
cryes
up
Gospel
truths
onely
to
encourage
themselves
in
a
licentious
way
.
As
many
of
the
mixed
multitude
went
out
with
the
Israelites
from
Aegypt
,
yet
kept
their
old
and
corrupt
natures
still
;
So
in
the
first
Reformation
many
came
out
of
Rome
with
the
blessed
Reformers
;
many
gloried
in
the
name
of
Evangelici
,
that
they
had
shaken
off
the
yoke
of
Antichristianisme
;
but
at
the
same
time
,
they
did
not
cast
off
the
yoke
of
sinne
.
The
first
Reformers
sadly
complained
of
such
,
that
looked
upon
the
Gospel
,
as
the
casting
off
not
onely
the
Popes
Laws
,
but
Gods
Law
also
;
as
if
to
renounce
the
Images
and
Masse
had
been
enough
,
though
in
the
mean
time
they
did
securely
sleep
in
all
wickednesse
.
Now
from
such
as
these
,
the
Ministers
of
the
Gospel
have
found
as
much
unkindnesse
and
malice
,
as
from
their
Popish
adversaries
:
So
that
both
at
home
and
abroad
,
the
Prophets
of
the
Lord
have
been
greatly
afflicted
.
These
spots
in
our
feasts
;
these
lovers
of
pleasures
more
than
God
;
these
are
they
that
have
in
all
places
withstood
the
power
and
life
of
godlinesse
,
the
holy
Order
and
Discipline
Christ
hath
instituted
;
as
if
the
liberty
Paul
bids
us
stand
fast
in
,
were
a
liberty
to
sinne
without
controll
,
and
an
indulgence
in
all
licentiousnesse
.
Such
as
these
,
when
they
come
into
the
warme
Sunne
,
when
they
have
Summer
,
an
opportunity
in
their
hand
will
discover
that
they
are
Serpents
,
and
will
sting
.
Tertullian
apologized
of
old
,
That
the
Christian
Religion
had
her
greatest
enemies
in
Ale-houses
and
Brothel-houses
;
and
thus
still
the
powerfull
way
of
godlinesse
is
opposed
by
those
monsters
in
Christianity
,
that
have
the
head
of
a
Christian
,
but
the
heart
and
life
of
beasts
;
Mulier
formosa
supernè
desinit
in
piscem
;
Like
those
Locusts
,
Revel.
9.
6.
that
had
faces
like
men
,
but
teeth
like
Lions
,
and
tailes
like
Scorpions
.
Thus
how
many
have
the
face
of
Christians
,
but
in
heart
,
in
lives
are
beasts
all
over
?
From
these
the
Ministers
of
God
have
received
much
opposition
.
2.
They
know
Religion
onely
after
carnal
respects
,
who
intend
to
enrich
and
to
advance
themselves
by
it
,
take
up
the
profession
of
it
for
no
other
end
,
but
to
gain
thereby
.
As
this
Demetrius
made
him
shrines
,
not
so
much
out
of
devotion
to
Diana
,
as
to
increase
his
wealth
.
Our
Saviour
knowing
such
a
self-seeking
disposition
was
predominant
in
many
,
who
proffered
to
be
his
Disciples
,
he
therefore
prevents
their
Hypocrisie
and
Apostasie
,
by
telling
them
,
The
Foxes
have
holes
,
but
the
Sonne
of
man
hath
not
where
to
lay
his
head
;
and
requireth
it
as
a
fundamental
qualification
,
That
he
who
would
be
his
Disciple
,
must
loue
Christ
more
than
father
and
mother
,
and
life
it self
:
Yea
must
not
venture
to
winne
the
whole
world
,
if
thereby
he
should
lose
his
soul
.
Oh
take
heed
of
this
Judas
,
this
treacherous
disposition
in
thee
,
to
be
of
the
mind
with
those
Paul
speaketh
of
,
who
supposed
,
That
gain
is
Godlinesse
,
1
Tim.
6.
5.
Yea
such
are
worse
than
Judas
;
for
he
sold
Christ
but
once
,
thou
doest
continually
;
and
he
was
grieved
and
troubled
for
what
he
had
done
;
but
thou
,
though
thou
preferrest
earthy
things
all
the
day
long
before
Christ
,
yet
art
not
grieved
in
heart
.
Well
,
such
as
these
are
,
will
in
case
of
profit
and
advantage
,
make
all
opposition
against
the
preaching
of
the
Gospel
,
when
they
cannot
have
Christ
and
their
Mammon
any
longer
,
when
their
Dagon
and
Ark
will
consist
no
longer
together
,
then
you
shall
see
all
that
poison
vomited
at
the
mouth
,
which
before
lay
close
up
in
the
heart
;
then
they
will
desire
no
Ministry
,
no
Gospel
,
rather
than
be
deprived
of
their
gain
.
SERM.
LX.
A
further
Discovery
of
such
,
who
take
up
Religion
meerly
from
carnal
motives
and
worldly
respects
.
2
COR.
1.
8.
Of
our
trouble
,
which
came
to
us
in
Asia
.
THe
word
of
God
purely
preached
,
with
the
faithfull
Ministers
thereof
,
meet
with
no
greater
opposition
in
the
world
,
then
from
such
who
regard
Religion
,
no
further
than
it
maketh
for
their
carnal
interests
.
This
truth
hath
been
in
part
opened
;
and
because
every
Christian
unregenerated
,
doth
upon
some
false
and
carnal
motive
or
other
,
take
up
the
profession
First
,
Such
are
led
with
corrupt
respects
,
and
in
time
of
temptation
will
prove
adversaries
to
the
Ministers
of
the
Gospel
,
who
are
not
of
a
ready
and
prepared
spirit
,
to
take
up
the
Crosse
,
and
to
follow
Christ
in
whatsoever
condition
he
shall
command
;
such
who
are
Christs
Disciples
onely
in
the
Summer
time
,
while
there
are
Halcyon
dayes
and
times
of
plenty
and
encouragement
to
be
a
Christian
.
These
when
they
are
urged
to
part
with
all
,
to
suffer
,
and
to
be
undone
for
Christ
,
then
they
turn
into
any
thing
;
they
will
oppose
and
contradict
that
way
,
which
once
they
did
imbrace
and
admire
;
yea
they
will
become
persecutours
of
such
instruments
of
Gods
glory
,
which
once
they
did
honour
;
and
all
this
ariseth
from
the
earthly
and
carnal
heart
,
which
made
them
at
first
look
to
Gods
wayes
,
Phil.
3.
18.
Paul
did
with
tears
,
and
even
weeping
,
speak
of
such
,
Who
were
enemies
to
the
crosse
of
Christ
,
who
minded
earthly
things
.
So
that
by
Pauls
example
,
we
see
it
is
a
thing
to
be
bitterly
monrned
about
,
when
we
see
men
hopefully
professing
the
true
way
of
Christ
;
and
then
when
adversity
and
persecution
doth
arise
,
they
presently
can
change
,
and
turn
their
faith
again
;
They
can
withstand
and
contradict
what
once
they
pleaded
for
,
and
all
because
they
are
resolved
to
save
themselves
:
They
think
Gain
is
godlinesse
.
Such
an
one
as
this
,
is
an
object
greatly
to
be
pitied
,
and
mourned
over
;
he
loveth
his
ease
,
his
liberty
,
his
advantages
more
than
Christ
,
and
so
is
no
wayes
fit
to
be
his
Disciple
.
And
for
this
reason
it
is
our
Saviour
doth
so
oft-ten
plainly
,
and
in
Parables
urge
all
,
to
consider
upon
what
termes
they
take
up
the
profession
of
his
name
;
he
foretelleth
them
of
all
the
hardship
and
difficulties
they
must
encounter
with
,
that
so
they
may
not
prove
enemies
at
last
,
who
in
the
beginning
seem'd
to
be
friends
.
Wonder
not
then
to
see
this
fall
out
often
in
the
Christian
Church
,
that
those
who
were
once
friends
,
and
went
with
us
unto
the
house
of
God
,
afterwards
to
become
like
so
many
Hazaels
to
those
who
fear
God
.
Alas
,
their
earthly
advantage
,
and
the
present
world
,
hath
made
them
change
their
opinions
and
affections
:
They
never
at
first
did
own
Christ
upon
sincere
and
pure
motives
,
and
therefore
not
being
able
to
suffer
for
Christ
,
they
set
against
him
;
and
this
alwayes
falleth
out
,
that
he
who
is
an
Apostate
from
the
true
profession
of
Christ
,
doth
become
a
cruel
and
bloudy
enemy
of
that
way
he
once
walked
in
.
Omnis
Apostata
est
osor
sui
ordinis
,
All
Apostate
persons
,
whether
in
Doctrine
or
Practice
,
are
implacable
adversaries
to
truth
and
holinesse
.
This
hath
been
experimentally
proved
in
all
ages
;
and
one
reason
is
,
because
hereby
they
would
be
revenged
upon
those
from
whom
they
have
departed
;
for
their
guilty
conscience
telleth
them
,
they
have
justly
incurred
the
censure
of
the
godly
;
They
have
lost
their
repute
and
esteem
,
their
good
name
is
blasted
;
and
this
maketh
them
study
all
opposition
and
malignity
that
may
be
.
Look
then
to
thy
motives
at
first
,
to
those
termes
thou
didst
professe
Christ
at
the
beginning
;
if
it
was
any
humane
or
false
motive
,
if
it
was
not
such
an
entire
and
enduring
principle
,
that
will
not
make
thee
stand
upon
a
Rock
immovable
;
Let
any
winds
or
tempests
arise
,
as
great
a
friend
,
and
as
forward
a
well-wisher
,
as
now
thou
seemest
to
be
for
good
things
.
Had
we
a
propheticall
discerning
,
we
might
with
the
Prophet
look
stedfastly
upon
thee
,
as
he
did
on
Hazael
,
and
weep
to
think
what
enmity
and
mischief
thou
mayest
create
to
such
as
fear
God
.
This
man
taketh
up
the
old
Rule
,
Ama
tanquam
osurus
;
He
loveth
this
way
of
Christ
,
so
as
thinking
his
outward
advantages
may
sometimes
or
other
make
him
hate
it
.
Secondly
,
Such
regard
Religion
only
in
a
carnal
way
,
Who
though
they
may
acknowledge
some
principles
of
the
Christian
Religion
,
yet
at
the
same
time
maintain
some
damnable
or
heretical
Doctrines
that
doe
overthrow
the
very
foundation
.
Such
as
these
take
up
Religion
with
carnal
motives
,
and
so
in
time
become
cruel
enemies
to
the
faithfull
Guides
,
that
are
in
Gods
Church
.
Wonder
not
that
I
make
an
Heretick
to
regard
Religion
after
the
flesh
;
for
Galat.
5.
20.
Heresies
are
reckoned
a
fruit
of
the
flesh
.
Insomuch
that
Austin
made
it
an
ingredient
into
the
definition
of
an
Heretick
,
that
he
either
beget
or
propagate
false
opinions
,
Alicujus
temporalis
commodi
causâ
,
for
some
temporal
advantage
.
And
although
we
cannot
say
thus
of
all
,
because
God
in
just
judgement
doth
deliver
up
some
who
receive
not
the
truth
in
the
love
of
it
,
to
efficacy
of
errour
,
to
strong
delusions
,
that
they
should
believe
a
lie
,
1
Thess.
2.
10
,
11.
yet
this
very
delusion
upon
their
judgement
,
this
errour
and
blindness
upon
their
mind
,
is
of
the
flesh
.
For
you
must
know
,
that
the
flesh
,
or
to
be
carnal
,
doth
not
in
the
Scripture
signifie
the
pollution
upon
the
sensitive
and
bodily
part
only
,
but
also
upon
the
intellectual
and
rational
:
It
's
a
fleshly
mind
,
as
well
as
fleshly
affections
.
Thus
all
such
,
who
though
they
do
retain
some
principles
of
the
Christian
faith
,
doe
yet
believe
other
damnable
Doctrines
,
these
are
Religions
only
in
a
carnal
respect
;
and
thereupon
when
occasion
serveth
,
do
manifest
the
rancour
and
malice
that
is
in
their
heart
against
the
truths
of
Christ
.
Ecclesiastical
History
informeth
us
,
of
the
bloody
cruelty
,
which
the
Arrians
exercised
against
the
Orthodox
,
when
they
had
power
in
their
hands
.
The
Paganish
persecutions
were
not
much
superiour
to
the
Heretical
.
Yea
,
as
it
is
said
,
amongst
brethren
discord
is
the
more
vehement
and
flaming
than
any
other
:
So
it
is
amongst
those
that
pretend
to
be
of
the
same
Church
of
God
.
So
that
we
ought
to
walk
humbly
,
and
to
pray
earnestly
unto
God
,
to
keep
our
hearts
,
to
enlighten
our
minds
,
to
give
us
tenderness
and
lowliness
of
mind
,
that
we
be
not
led
aside
with
the
errour
of
the
wicked
;
for
errour
and
heresie
will
break
out
into
enmity
,
and
make
men
think
they
do
God
good
service
,
while
they
destroy
you
.
Thirdly
,
Then
we
regard
Religion
after
a
carnal
manner
,
When
we
make
parties
in
it
,
when
we
promote
factions
and
divisions
,
and
such
as
do
so
are
filled
with
much
spite
and
malice
against
those
that
are
contrary
to
them
.
This
is
a
sinne
the
members
of
the
Church
are
prone
to
,
and
nothing
inclineth
more
to
oppositions
and
contentions
,
then
such
a
frame
upon
mens
spirits
.
The
Apostle
speaketh
very
clearly
to
this
,
1
Cor.
3.
3.
Whereas
there
is
among
you
envying
and
strife
;
one
is
for
Paul
,
another
for
Apollo
,
are
ye
not
carnal
?
And
vers.
4.
Again
,
are
ye
not
carnal
?
So
that
this
doth
plainly
discover
men
not
to
be
led
by
divine
and
holy
principles
,
who
are
apt
to
foment
differences
,
who
are
ready
to
set
up
one
Minister
against
another
;
to
admire
the
gifts
and
abilities
of
one
to
the
contempt
of
others
.
This
was
the
great
sinne
of
these
Corinthians
,
that
as
they
discovered
much
pride
and
ambition
in
the
names
which
they
gave
persons
,
(
Capellus
Histor.
A.
M.
3168.
)
sometimes
delighting
in
words
,
which
signified
power
and
principality
,
as
Hegemon
,
&c.
Or
such
as
denoted
victory
,
as
Nicolaus
,
&c.
Or
such
as
declared
glory
,
as
Polycletus
,
&c.
Thus
such
a
carnal
ambition
did
still
remain
in
them
,
though
made
Christians
,
setting
up
and
admiring
mens
persons
,
looking
after
gifts
which
brought
applause
more
than
grace
and
sanctification
.
Now
those
that
are
thus
carnally
affected
,
they
do
continually
throw
balls
of
fire
into
the
Church
,
and
make
it
a
Babylon
in
stead
of
a
Jerusalem
.
Jude
speaketh
,
vers.
16.
Of
having
mens
persons
in
admiration
,
because
of
advantage
.
It
is
some
carnal
advantage
or
other
that
maketh
them
advance
this
and
that
man
against
others
.
What
the
issue
of
such
divisionsis
,
appeareth
Jam.
3.
14
,
15
,
16.
viz.
To
bring
in
all
confusion
,
and
every
evil
work
.
As
also
he
sheweth
the
nature
and
cause
of
this
,
It
is
earthly
,
sensual
and
devilish
,
though
men
may
judge
it
zeal
,
and
think
they
are
active
for
Gods
glory
,
yet
it
's
sensual
,
and
cometh
from
the
Devil
;
and
it
is
good
to
observe
how
largely
the
Apostle
expatiateth
about
the
sinfulnesse
of
the
tongue
,
That
a
world
of
evil
is
in
it
;
and
from
that
exhortation
,
Be
not
many
Masters
;
that
is
,
do
not
take
upon
you
to
be
Teachers
,
and
so
to
reprove
and
censure
others
in
a
carnal
and
sinfull
way
.
It
is
this
that
maketh
not
only
the
tongue
,
but
the
pen
also
to
be
full
of
gall
and
wormwood
;
it
maketh
the
pen
to
be
an
unruly
evil
,
that
none
can
tame
.
Take
we
heed
then
of
minding
Religion
onely
to
make
parties
,
and
different
wayes
therein
;
for
this
will
at
last
break
into
an
open
enmity
against
the
truely
godly
.
Fourthly
,
Then
we
look
after
Religion
in
a
carnal
way
,
When
we
make
use
of
the
Doctrine
thereof
onely
to
shew
our
parts
or
learning
;
when
we
earnestly
contend
about
it
,
as
it
is
our
opinion
,
not
as
it
is
Gods
truth
.
For
this
reason
the
Apostle
doth
so
frequently
exhort
Timothy
,
To
take
heed
of
disputes
,
and
vain
janglings
,
1
Tim.
1.
6.
where
the
end
of
the
preaching
of
the
Gospel
,
is
said
to
be
Charity
out
of
a
pure
heart
,
and
a
good
conscience
,
with
faith
unfeigned
;
but
from
these
some
did
swerve
,
by
turning
aside
unto
vaine
jangling
.
Here
you
see
,
that
those
who
have
not
pure
and
unfeigned
hearts
in
the
things
of
God
,
they
fall
into
vain
disputes
and
quarrels
.
So
2
Tim.
6.
4.
it
is
called
,
Doting
about
questions
and
strifes
of
words
,
whereof
cometh
envy
,
railings
,
and
evil
surmises
:
And
he
addeth
their
character
,
Supposing
that
gain
is
godlinesse
.
Here
you
see
,
that
in
all
these
disputes
and
controversies
there
is
no
pure
heart
,
no
good
conscience
,
all
is
to
advantage
themselves
by
it
:
yea
if
this
be
not
discovered
in
any
sordid
or
worldly
manner
,
yet
if
thy
pride
,
the
loftiness
of
thy
spirit
be
hereby
advanced
,
and
thou
doest
not
mind
Religion
,
to
exercise
thy self
to
godlinesse
,
but
to
have
men
admire
thy
gifts
,
and
to
wonder
at
thy
abilities
:
Thy
heart
is
a
corrupt
heart
,
and
thou
wilt
manifest
thy
enmity
against
the
wayes
of
Christ
,
when
opposed
therein
.
Thy
wit
,
thy
parts
,
thy
applause
,
thou
mayest
make
thy
great
Diana
,
and
oppose
all
that
would
destroy
this
Goddesse
.
Lastly
,
That
we
may
conclude
all
,
and
leave
nothing
out
,
Whosoever
doth
not
own
the
Christian
faith
from
divine
principles
,
and
holy
pure
motives
,
this
man
is
but
a
titular
,
and
a
false
Christian
,
and
so
cannot
,
but
when
occasion
serveth
manifest
his
opposition
to
Christs
wayes
.
And
therefore
it
is
,
that
as
amongst
the
people
of
Israel
there
was
an
irreconcilable
division
between
Israel
and
Judah
,
and
a
great
opposition
between
Davids
house
and
Sauls
;
though
all
pretending
to
the
onely
true
God
:
So
it
is
in
the
Church
of
God
,
though
there
may
be
an
agreement
in
the
same
Doctrine
,
in
the
same
Profession
of
faith
;
come
to
the
same
Ordinances
together
,
yet
because
one
hath
not
a
supernatural
life
of
grace
within
,
hath
no
experimental
feeling
of
the
power
of
sanctification
upon
his
soul
;
hence
it
is
that
he
hath
a
spirit
of
antipathy
and
contrariety
to
those
who
are
indeed
born
of
God
,
and
walk
in
wayes
of
mortification
.
So
that
we
may
conclude
,
Whosoever
is
not
regenerated
,
regardeth
Religion
no
further
than
carnal
and
earthly
respects
,
let
his
pretences
be
never
so
high
and
plausible
.
And
therefore
there
is
no
unconverted
man
,
though
he
hath
never
so
high
an
Office
,
never
so
great
repute
in
the
Church
of
God
,
but
he
serveth
Christ
for
loaves
;
some
insincere
and
insufficient
motive
or
other
worketh
upon
him
;
he
hath
his
shrines
that
he
liveth
by
.
And
therefore
as
it
was
with
that
rich
man
,
who
boasted
,
He
had
kept
all
Gods
Commandments
from
the
youth
,
when
he
was
tryed
in
one
instance
,
where
his
heart
was
greatly
affected
,
viz.
To
part
with
all
,
and
follow
Christ
,
it
is
said
,
He
went
away
exceeding
sorrowfull
.
Thus
when
any
such
empty
,
nominal
Christians
are
put
upon
such
duties
and
wayes
,
which
are
contrary
to
their
lusts
,
they
will
go
away
,
not
it
may
be
exceedingly
grieved
,
but
greatly
enraged
and
disquieted
:
This
will
be
like
the
jealousie-water
,
to
discover
the
adulteresse
.
To
pull
out
their
right
eyes
,
and
to
cut
off
their
right
hands
,
will
be
like
the
pronouncing
of
Shibboleth
,
to
discover
what
they
are
.
And
the
ground
of
this
whole
truth
is
from
the
exceeding
great
purity
and
exactnesse
that
is
in
the
word
of
God
truly
preached
,
it
cometh
to
new
mould
,
and
change
the
whole
man
,
All
old
things
must
passe
away
.
This
will
not
abide
either
a
corrupt
mind
,
or
a
carnal
heart
;
and
therefore
one
being
contrary
to
the
other
,
as
light
to
darknesse
,
and
fire
to
water
.
No
wonder
if
then
the
hypocrite
be
unmasked
,
and
the
carnal
heart
discovered
.
The
Gospel
either
conquers
men
,
and
maketh
them
friends
,
or
else
leaveth
them
more
provoked
enemies
;
but
the
fault
is
not
in
the
Gospel
preached
,
neither
are
faithfull
Ministers
the
troublers
of
Israel
,
but
thy
whoredoms
,
thy
idolatries
,
thy
lusts
are
the
cause
of
all
this
combate
.
Use
of
Instruction
,
what
all
godly
Ministers
,
and
private
Christians
,
who
are
zealous
against
sinne
must
look
for
,
not
from
Pagans
and
Heathens
,
but
false
carnal
Christians
,
that
regard
no
Religion
any
further
then
their
lusts
or
advantages
may
be
kept
up
.
Will
those
that
live
by
the
sinnes
of
people
,
ever
be
willing
to
have
sinne
destroyed
?
Do
not
many
as
Demetrius
say
,
If
this
way
of
Religion
go
on
,
we
shall
not
be
able
to
live
any
longer
?
And
therefore
they
flie
with
open
mouth
against
all
holy
order
,
and
good
discipline
against
sinne
.
But
know
thou
that
all
thy
prophanenesse
and
dissolutenesse
doth
not
so
much
provoke
God
,
as
thy
opposition
of
the
Gospel
,
and
the
Ministers
thereof
.
Yea
we
see
Paul
using
a
divine
imprecation
against
such
in
this
case
,
which
neither
Christ
or
Stephen
ever
used
against
those
that
did
put
them
to
death
,
2
Tim.
4.
14.
Alexander
the
copper-smith
did
me
much
evil
.
And
afterwards
he
instanceth
wherein
,
He
hath
greatly
withstood
our
words
,
or
preachings
.
It
was
not
any
personal
,
or
temporal
evil
that
moved
Paul
,
but
the
withstanding
of
his
preaching
;
whereupon
he
poureth
out
this
prayer
,
The
Lord
reward
him
accoeding
to
his
worke
.
Oh
dreadfull
and
terrible
imprecation
,
especially
coming
from
one
acted
by
the
Spirit
of
God
in
delivering
of
it
!
Use
2.
To
exhort
us
seriously
and
impartially
to
examine
our selves
about
our
motives
and
grounds
,
which
make
us
to
take
up
the
title
of
Christianity
.
Is
it
for
fear
,
or
because
of
custome
,
the
Laws
of
the
Land
require
it
?
Doest
thou
not
find
the
divine
power
of
holy
truths
upon
thy
soul
?
Then
know
thy
Religion
is
like
thy
life
,
a
bubble
,
a
vapour
that
will
quickly
go
out
:
Especially
we
are
the
more
diligently
to
observe
our
hearts
,
when
we
have
any
profit
or
preferment
,
when
we
have
any
external
accomodations
by
our
profession
.
Oh
how
hard
is
it
then
to
discern
between
true
and
counterfeit
,
whether
it
be
the
truth
of
God
,
the
love
of
God
,
or
thy
own
interest
that
prevaileth
with
thee
,
when
thy
enemies
and
adversaries
shall
charge
thee
with
it
!
What
a
comfort
will
it
be
,
when
thy
conscience
upon
good
ground
can
clear
thee
?
SERM.
LXI
.
Of
the
different
judgement
that
Faith
and
Flesh
passe
upon
Afflictions
.
2
COR.
1.
8.
That
we
were
pressed
above
measure
,
WE
have
already
considered
this
trouble
which
came
upon
Paul
in
Asia
,
in
respect
of
the
occasion
of
it
.
Let
us
proceed
to
the
Aggravation
of
it
;
For
out
of
the
strong
cometh
sweet
.
From
this
affliction
conquered
doth
arise
much
encouragement
and
consolation
to
those
that
are
followers
of
Paul
.
And
in
the
Description
,
we
have
the
Aggravation
of
it
from
the
Quantity
:
-
1.
We
were
pressed
out
of
measure
.
-
2.
The
Quality
,
Above
measure
.
-
3.
From
the
Event
,
So
that
we
despaired
of
life
.
And
in
the
next
verse
it
is
further
illustrated
from
a
two-fold
end
;
of
which
in
its
time
.
Let
us
take
notice
of
the
first
particular
;
wherein
we
have
this
trouble
heightned
,
viz.
from
the
Quantity
or
Extension
of
it
,
It
was
above
measure
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
applied
sometimes
to
the
enduring
of
a
burden
,
Matth.
20.
12.
Gal.
6.
2.
whether
it
be
a
temporal
burden
,
or
a
spiritual
.
Sometimes
it
is
applied
to
the
heavinesse
of
the
eyes
by
drowsiness
,
Mark
14.
40.
In
this
place
it
seemeth
to
be
taken
from
Porters
,
who
have
a
burden
imposed
upon
them
more
than
they
are
able
to
stand
under
:
or
as
Chrysostome
,
from
ships
who
are
overmuch
burdened
,
and
so
are
in
danger
of
being
lost
:
And
as
if
there
were
not
emphasis
enough
in
the
word
pressed
,
he
addeth
another
to
aggravate
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pareus
saith
,
The
Scripture
never
useth
an
hyperbole
,
because
that
strictly
taken
is
a
lie
.
But
this
opinion
cannot
be
justified
,
neither
is
an
hyperbole
,
if
you
do
regard
the
intention
of
the
speaker
a
lie
.
For
such
an
expression
he
meaneth
not
so
much
the
thing
signified
by
the
words
;
as
when
the
Evangelist
saith
,
The
world
would
not
contain
all
the
books
that
might
be
written
about
Christs
deeds
;
but
thereby
to
represent
to
the
Reader
some
further
degree
,
then
ordinarily
is
in
other
things
.
But
the
Apostle
doth
not
here
speak
of
a
verbal
hyperbole
,
but
a
real
one
,
that
which
was
above
expression
.
The
Apostle
useth
this
expression
,
when
he
speaketh
of
the
riches
of
Gods
grace
and
power
to
believers
,
2
Cor.
9.
14.
Ephes.
2.
7.
Eph.
1.
19.
No
ordinary
expression
will
serve
Paul
,
when
he
cometh
to
speak
of
the
admirable
,
and
wonderfull
riches
of
Gods
grace
,
to
those
that
do
believe
in
him
.
As
he
thus
speaketh
of
the
grace
of
the
Gospel
,
so
also
of
his
own
sinfulnesse
,
both
original
and
actual
,
there
is
an
hyperbole
in
both
,
Rom.
7.
13.
Original
sinne
improved
and
excited
by
the
Commandment
,
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Above
measure
sinfull
;
and
for
his
actual
wickednesse
and
impiety
,
Gal.
1.
13.
there
he
saith
,
He
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
persecute
the
Church
,
but
when
he
cometh
to
speak
of
the
glory
in
Heaven
,
there
one
hyperbole
will
not
serve
,
according
to
that
of
Luther
,
Coelum
&
infernus
,
non
patiuntur
hyperbolen
;
but
there
he
addeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
By
the
expression
then
in
the
Text
we
see
,
That
this
trouble
the
Apostle
was
exercised
with
,
was
no
little
inferiour
trouble
,
but
that
which
was
of
the
most
pressing
nature
that
could
be
,
that
was
out
of
measure
heavy
and
burdensome
.
But
you
will
say
,
How
doth
this
agree
with
that
which
we
have
Paul
speaking
in
the
4th
Chapter
of
this
Epistle
,
where
he
calleth
all
the
afflictions
that
do
befall
the
godly
,
light
,
Our
light
affliction
,
vers.
17.
Can
it
be
light
,
and
yes
out
of
measure
heavy
also
?
It
may
be
answered
and
reconciled
thus
,
It
is
called
light
in
respect
of
everlasting
weight
of
glory
hereafter
,
so
it
is
light
.
Or
Secondly
,
It
may
be
answered
,
By
distinguishing
of
the
times
,
when
Paul
calleth
his
affliction
heavy
,
it
relateth
to
the
time
,
that
he
was
exercised
with
it
.
For
Christianity
doth
not
require
Stoicism
,
yea
patience
is
the
more
admirable
,
by
how
much
the
more
apprehensive
we
are
of
the
trouble
upon
us
.
Thus
the
Apostle
,
Heb.
12.
11.
No
chastisement
is
joyous
for
the
present
,
but
grievous
.
Or
,
Thirdly
,
We
may
speak
of
afflictions
when
they
are
over
,
when
we
are
delivered
from
them
,
and
find
the
great
good
they
have
done
to
us
,
then
we
may
call
them
light
,
and
judge
them
nothing
to
the
benefit
we
received
by
them
.
But
In
the
fourth
place
,
I
conceive
that
the
most
genuine
answer
is
,
That
Paul
doth
here
speak
of
his
trouble
according
to
the
sense
and
apprehension
of
his
flesh
;
even
as
afterwards
he
saith
,
It
was
above
his
strength
,
that
is
,
his
humane
,
natural
strength
,
as
will
appear
afterwards
.
If
therefore
flesh
and
blood
be
consulted
with
,
then
Paul
saith
,
It
is
an
affliction
above
measure
;
but
then
at
vers.
17.
of
the
2
Cor.
4.
as
also
in
other
places
,
he
speaketh
according
to
the
workings
of
faith
,
and
the
operations
of
Gods
Spirit
within
him
.
So
that
a
godly
man
speaketh
one
thing
according
to
the
flesh
,
and
another
thing
according
to
the
Spirit
.
That
is
bitter
and
heavy
to
the
flesh
,
which
may
be
sweet
That
godly
men
judge
otherwise
of
their
afflictions
by
the
principles
of
sense
and
flesh
in
them
,
then
they
do
by
the
principles
of
grace
and
reason
in
them
.
Paul
calleth
it
,
An
affliction
above
measure
,
in
the
lower
sphere
of
nature
;
but
again
he
calleth
it
,
A
light
one
,
in
the
higher
sphere
of
grace
.
Even
as
an
Astronomer
,
beholding
the
Sunne
with
his
bodily
eye
,
judgeth
it
lesse
than
the
Earth
;
but
then
again
,
beholding
it
with
the
instruments
of
Art
,
doth
conclude
,
that
it
is
many
degrees
bigger
than
the
Earth
.
Thus
the
godly
man
,
while
he
thinketh
and
speaketh
according
to
the
law
of
the
flesh
within
him
,
he
cryeth
out
of
his
burdens
,
he
is
discontented
at
them
,
he
look-at
them
as
destructive
:
but
then
again
,
when
the
same
man
considereth
them
by
the
principles
of
faith
,
and
Scripture-grounds
,
then
he
seeth
that
those
stones
may
be
turned
into
bread
;
and
from
these
thorns
he
may
gather
grapes
.
Even
as
we
see
in
Christ
,
because
he
had
two
distinct
Natures
in
a
personal
Union
;
therefore
we
say
,
Christ
died
,
Christ
was
in
agonies
,
and
that
because
of
his
humane
Nature
;
yea
it
is
called
,
The
blood
of
God
.
And
again
on
the
other
side
,
Christ
is
said
to
be
God
,
to
create
the
world
,
to
raise
himself
from
the
dead
,
and
that
because
of
his
Divine
Nature
.
As
he
was
Sonne
of
God
,
so
he
was
full
of
power
and
might
upon
the
earth
;
As
he
was
the
Sonne
of
man
,
so
he
was
subject
to
weaknesse
and
infirmity
.
Now
here
was
no
impossibility
or
repugnancy
,
that
it
should
be
thus
different
with
Christ
under
several
respects
.
Thus
also
it
is
with
every
member
of
Christ
;
As
he
is
born
of
God
,
so
he
puts
forth
divine
and
gracious
operations
;
but
as
he
doth
still
retain
some
reliques
of
his
old
birth
:
So
there
are
sinfull
and
infirm
actions
coming
from
him
.
Therefore
when
a
godly
man
doth
any
thing
,
we
must
consider
from
what
fountain
it
is
,
either
the
sweet
fountain
,
or
the
bitter
fountain
that
it
sloweth
from
.
To
discover
this
truth
:
First
,
We
must
know
,
That
in
every
regenerate
man
,
there
are
two
selfes
,
(
as
it
were
)
the
carnal
self
,
and
the
spiritual
self
;
From
which
issue
all
the
works
we
do
,
Galat.
5.
17.
and
also
Rom.
7.
For
although
Amyraldus
.
Expos.
in
cap.
7.
ad
Rom.
(
yet
professing
both
against
Socinians
and
Arminians
)
doth
industriously
labour
to
understand
it
of
a
man
only
legally
wrought
upon
,
and
that
it
would
be
a
dishonour
to
Paul
,
and
injurious
to
the
work
of
Sanctification
,
to
affirm
,
That
Paul
speaketh
those
things
in
his
own
person
while
regenerated
:
yet
by
that
Text
in
the
Galatians
,
Chap.
5.
17.
it
is
plain
,
That
those
who
are
godly
like
Rebeccah
,
have
these
two
twins
struggling
in
their
womb
;
and
that
as
a
man
consisting
of
soul
and
body
,
we
may
say
,
he
is
mortal
and
immortal
,
visible
and
invisible
;
in
different
respects
mortal
and
visible
,
in
respect
of
his
body
;
but
immortal
and
invisible
,
in
respect
of
his
soul
.
Thus
also
it
is
with
a
godly
man
in
a
theological
consideration
;
he
hath
both
corruption
and
grace
,
he
hath
both
flesh
and
spirit
.
Now
although
this
be
so
,
yet
a
godly
man
is
not
to
be
called
an
unregenerate
person
,
as
well
as
a
regenerate
;
a
sinner
and
a
wicked
person
,
as
well
as
holy
:
Because
denominations
are
alwayes
from
the
more
noble
part
;
and
this
corruption
,
though
remaining
,
yet
is
to
be
subdued
and
conquered
.
Even
as
Canaan
might
be
called
the
possession
and
inheritance
of
the
Israelites
,
although
many
Jebusites
did
still
continue
therein
,
and
could
not
be
cast
out
.
Let
not
then
any
godly
man
look
for
such
perfection
in
this
life
,
as
to
have
only
one
principle
within
him
,
and
that
of
grace
.
Do
not
look
that
it
should
be
altogether
as
the
Spirit
will
have
it
in
thee
,
not
finding
the
least
opposition
,
or
renitency
from
the
flesh
:
No
,
this
estate
is
to
be
enjoyed
onely
in
Heaven
.
Secondly
,
As
these
two
selfes
,
or
principles
are
in
a
man
that
is
regenerate
,
so
they
doe
actually
oppose
and
contradict
one
another
.
Hence
cometh
that
Christian
combate
and
conflict
which
the
godly
find
within
themselves
.
Not
like
that
of
the
Heathens
,
Aristotles
incontinent
person
,
or
the
Poets
Medea
,
a
conflict
between
reason
,
and
their
lusts
only
.
But
this
opposition
is
universal
and
diffusive
in
every
part
of
the
soul
.
The
carnal
part
in
the
mind
opposeth
the
spiritual
.
The
carnal
part
of
the
will
contradicteth
the
spiritual
.
So
that
they
have
heart
against
heart
,
affections
against
affections
.
We
are
not
therefore
to
conceive
of
these
two
principles
,
as
dormant
and
latitant
in
the
soul
,
but
they
are
as
fire
and
water
in
the
same
subject
,
labouring
to
expell
each
other
;
and
according
to
the
three-fold
estate
or
degree
,
that
we
may
conceive
in
persons
regenerate
,
so
is
this
fight
and
congress
more
or
lesse
vehement
.
The
first
degree
is
of
such
who
are
newly
converted
.
These
although
in
Regeneration
,
they
have
the
seed
and
root
of
all
grace
,
yet
because
of
their
former
custom
in
evil
wayes
cannot
so
immediately
conquer
and
subdue
their
lusts
;
and
therefore
like
children
that
begin
to
walk
,
because
of
their
feebleness
they
get
many
fals
.
A
second
degree
is
of
those
,
who
are
in
some
measure
proficients
,
and
have
obtained
much
victory
over
sinne
.
And
although
in
such
there
be
many
combates
,
yet
grace
hath
the
possession
of
the
whole
man
,
notwithstanding
the
many
assaults
made
against
it
.
And
then
Lastly
,
There
are
such
,
whom
the
Scripture
calls
perfect
,
not
absolutely
;
but
comparatively
to
others
,
because
they
are
as
Gyants
,
when
others
are
but
Dwarfs
;
these
are
said
,
To
have
their
senses
exercised
to
discern
between
good
and
evil
.
Now
such
,
although
they
do
overcome
the
world
,
and
the
Devil
by
faith
,
yet
they
are
not
free
from
this
combate
within
.
It
is
true
,
some
think
,
that
though
it
be
granted
that
Paul
,
Rom.
7.
speaketh
in
the
person
of
a
regenerate
man
,
yet
it
is
of
one
in
the
lowest
forme
,
that
is
but
newly
come
into
the
state
of
Christianity
.
And
Amyraldus
doth
therefore
think
Paul
cannot
mean
those
things
of
himself
,
because
he
had
attained
to
an
higher
degree
of
grace
:
Insomuch
that
he
inviteth
others
to
follow
him
,
and
to
take
him
for
an
example
.
Hence
he
is
said
to
know
nothing
by
himself
:
Whereby
the
same
Authour
concludeth
,
That
there
would
be
no
blame
or
fault
to
be
found
with
that
man
,
who
should
say
,
Paul
had
as
much
grace
here
in
this
life
,
as
some
shall
have
in
the
world
to
come
.
But
although
we
grant
Paul
to
be
among
other
Christians
,
like
Saul
among
other
men
,
higher
by
the
shoulders
,
yet
that
he
did
find
the
rebellion
and
corruption
of
the
flesh
debasing
his
best
duties
,
appeareth
by
his
accounting
all
things
drosse
,
and
desiring
to
be
found
in
the
righteousnesse
of
Christ
,
Phil.
3.
8.
So
that
while
these
endeavour
to
exalt
the
sanctifying
grace
of
God
in
Paul
,
they
eclipse
his
justifying
;
and
while
they
advance
his
inherent
righteousnesse
,
they
obscure
his
imputed
righteousnesse
.
Whether
Paul
then
,
or
any
other
eminent
servant
of
God
,
They
all
find
a
law
of
sinne
within
them
,
rebelling
against
the
law
of
the
mind
;
by
which
they
look
upon
themselves
as
miserable
captives
,
and
do
groan
for
a
perfect
and
full
redemption
by
Christ
.
Thirdly
,
These
two
principles
therefore
not
onely
residing
in
them
,
but
acting
contrarily
,
it
is
very
necessary
in
a
Christian
,
exactly
to
observe
,
to
what
mother
(
as
it
were
)
the
child
doth
belong
.
To
which
principle
thou
art
to
attribute
thy
actions
.
For
the
not
duly
dividing
and
separating
here
,
doth
many
times
cause
great
confusion
in
the
godly
soul
.
We
see
it
many
times
in
David's
Psalmes
,
that
there
are
such
different
expressions
,
sometimes
of
faith
and
joy
,
and
then
again
of
diffidence
and
dejection
,
that
we
would
not
think
the
Psalme
was
made
by
the
same
man
;
we
would
think
there
were
contradictions
,
and
all
,
because
sometimes
it
is
the
voice
of
Esau
,
and
sometimes
the
voice
of
Jacob
,
(
as
I
may
so
say
;
)
Sometimes
grace
speaketh
,
and
sometimes
the
filth
speaketh
.
In
the
Disciples
also
our
Saviour
taketh
notice
of
this
,
and
thereby
excuseth
them
,
saying
,
The
Spirit
is
willing
,
Matth.
26.
41.
Now
although
it
is
very
necessary
in
all
our
practicals
to
go
to
the
bottome
,
to
know
what
is
of
the
flesh
,
and
what
is
of
the
Spirit
;
yet
in
the
matter
of
afflictions
,
and
our
bearing
of
them
,
there
we
are
much
more
to
attend
to
it
.
For
afflictions
being
grievous
to
flesh
and
blood
,
draweth
out
the
corruptions
thereof
very
much
.
So
that
the
voice
of
the
flesh
is
many
times
farre
louder
than
the
voice
of
the
Spirit
,
which
maketh
the
godly
ready
to
conclude
,
that
they
are
nothing
but
flesh
,
that
they
have
not
the
Spirit
of
Christ
dwelling
in
them
,
because
they
feel
so
much
distrust
,
so
much
diffidence
and
disquietness
of
heart
within
them
.
More
usefull
particulars
are
to
be
insisted
upon
;
only
for
the
present
,
let
those
who
truly
fear
God
,
make
this
Use
of
the
Doctrine
,
viz.
Not
to
conclude
concerning
their
estate
,
as
if
it
were
wholly
carnal
,
because
they
feel
the
struglings
and
motions
of
sinfull
flesh
within
them
;
let
them
not
despair
,
if
they
feel
that
they
cannot
alwayes
keep
up
spiritual
apprehensions
about
their
afflictions
;
if
they
cannot
say
,
I
bless
God
for
these
chastisements
,
I
see
the
great
advantage
cometh
to
me
by
them
.
Though
they
appear
like
anger
,
yet
they
are
indeed
the
effects
of
love
.
If
this
be
not
alwayes
the
blessed
and
serene
disposition
of
thy
soul
,
but
thy
flesh
like
Job's
wife
provoketh
thee
to
charge
God
foolishly
,
to
be
impatient
and
diffident
;
remember
that
you
have
a
two-fold
self
,
a
carnal
self
,
and
a
spiritual
self
;
one
saith
one
thing
,
and
another
saith
another
thing
.
It
is
as
impossible
to
have
a
mans
own
heart
free
f●om
divisions
,
as
it
is
for
the
Church
of
God
.
That
which
faith
saith
is
light
,
flesh
saith
is
heavy
.
That
which
faith
rejoyceth
at
,
flesh
repineth
at
.
Thus
it
hath
been
,
and
thus
it
will
be
with
the
generation
of
those
that
seek
God
.
SERM.
LXII
.
How
the
voice
of
the
Spirit
,
and
the
voice
of
the
Flesh
differ
in
Afflictions
:
And
why
it
is
necessary
a
man
should
know
them
asunder
.
2
COR.
1.
8.
That
we
were
pressed
above
measure
,
FRom
the
Explication
of
this
passage
,
we
have
observed
,
That
it
is
one
thing
what
a
godly
man
speaketh
according
to
the
principle
of
flesh
and
blood
within
him
,
and
another
thing
what
he
saith
according
to
faith
,
and
the
principle
of
grace
.
And
because
this
truth
is
of
perpetual
practical
use
,
let
us
a
little
more
dilate
upon
it
.
And
First
,
Let
us
instance
in
some
discoveries
,
whereby
we
may
know
when
flesh
speaketh
,
and
when
the
Spirit
doth
.
For
these
,
though
contrary
one
to
another
,
yet
are
not
discerned
without
spiritual
illuminations
,
and
senses
exercised
to
know
things
that
differ
.
And
First
,
The
voice
of
flesh
and
blood
in
such
kind
of
troubles
,
is
to
make
a
final
conclusion
and
sentence
upon
our selves
,
That
God
hath
forsaken
us
,
that
we
are
cast
out
from
his
love
.
Insomuch
that
did
not
the
principle
of
grace
in
some
measure
withstand
,
and
at
some
times
overcome
these
temptations
,
the
soul
would
be
swallowed
up
in
this
whirlpool
:
but
let
the
godly
know
,
that
this
is
not
the
voice
of
Jacob
,
but
of
Esau
.
The
regenerate
principle
will
not
,
dare
not
give
in
such
false
testimony
,
Isai.
49.
14
,
15.
Zion
hath
said
,
The
Lord
hath
forsaken
me
,
and
my
Lord
hath
forgotten
me
.
But
in
the
next
verse
we
see
God
expresly
denying
it
,
and
that
not
only
,
he
had
not
forsaken
her
,
but
that
he
could
not
forsake
her
,
for
his
affections
were
more
to
her
,
then
any
mothers
to
her
sucking
child
.
The
Church
then
was
too
hasty
and
precipitate
,
she
should
have
considered
Gods
Word
,
before
she
passed
such
a
peremptory
sentence
concerning
her self
.
Therefore
when
God
saith
one
thing
,
and
thy
heart
another
;
when
the
Scripture
speaketh
one
thing
,
and
thy
flesh
another
thing
,
which
is
more
to
be
regarded
?
See
this
distemper
likewise
in
Jonah
,
Chap.
2.
6.
Then
I
said
,
I
am
cast
out
of
thy
sight
.
Here
the
corrupt
part
in
Jonah
,
made
quick
his
desperate
work
,
He
was
cast
out
of
Gods
sight
,
but
Nubecula
fuit
,
cito
transivit
;
it
was
a
little
storm
,
it
was
presently
over
;
for
immediately
he
doth
(
as
it
were
)
contradict
himself
,
and
saith
,
I
will
look
again
toward
thy
holy
Temple
.
So
that
it
was
with
corruption
and
grace
at
this
time
,
as
it
was
with
Rebeccah
in
her
child-bearing
;
the
first
came
out
red
and
hairy
,
but
the
second
came
out
smooth
,
and
holding
Esau
by
the
heel
.
Thus
the
first
motion
of
Jonah's
heart
cometh
forth
red
and
hairy
,
bloody
and
rough
;
but
then
faith
like
Jacob
followeth
this
Esau
immediately
,
and
supplants
it
.
When
therefore
the
godly
do
at
any
time
find
such
motions
,
and
workings
of
heart
,
as
if
their
troubles
were
a
demonstration
of
Gods
desertion
of
them
,
that
if
he
loved
them
,
he
would
never
let
it
be
so
with
them
,
rebuke
these
immediately
,
and
be
as
much
affected
as
Hezekiah
was
,
when
he
heard
Rabshakeh
blaspheme
God
.
For
indeed
such
thoughts
do
highly
dishonour
God
,
and
represent
him
otherwise
than
he
is
.
For
the
Apostle
directed
by
the
Spirit
of
God
,
which
searcheth
the
deep
things
of
God
,
speaketh
far
otherwise
,
making
these
troubles
to
be
an
effect
of
his
love
,
and
that
if
he
did
not
deal
thus
with
us
,
we
might
then
conclude
,
we
did
not
belong
to
him
.
Heb.
12.
6
,
7
,
8.
If
ye
be
without
chastening
,
ye
are
bastards
,
and
no
children
,
for
whom
he
loveth
he
chasteneth
.
It
behoveth
thee
to
make
this
difference
in
thy self
,
else
thy
destruction
will
come
upon
thee
suddenly
.
Secondly
,
The
voice
of
flesh
and
blood
also
speaketh
after
this
manner
in
heavy
troubles
,
That
they
will
unto
thee
,
that
there
can
never
come
any
good
out
of
this
to
thy self
;
that
it
would
have
been
farre
better
for
soul
and
body
,
if
the
Lords
hand
had
not
been
in
this
manner
upon
thee
.
Here
also
that
false
and
corrupt
principle
is
a
liar
within
thee
.
For
David
,
who
at
sometimes
is
apt
enough
to
be
cast
down
,
and
exceedingly
troubled
,
yet
upon
his
recoveries
can
say
,
Out
of
very
faithfulnesse
thou
hast
afflicted
me
;
and
before
I
was
afflicted
I
went
astray
,
Psal.
119.
75
,
67.
Thou
shouldest
therefore
do
as
the
Apostle
in
another
case
,
making
objections
against
Gods
dispensations
,
Rom.
3.
5.
saith
,
Is
God
unrighteous
?
And
then
correcteth
his
speech
,
I
speak
as
a
man
.
Thus
art
thou
also
bound
in
all
the
unsavoury
workings
and
discontents
of
thy
soul
,
to
rebuke
thy self
,
saying
,
I
think
now
as
a
man
,
I
speak
as
a
corrupt
sinfull
man
.
Yea
David
,
getting
some
power
against
these
sinfull
motions
within
him
,
abhorreth
himself
in
an
higher
degree
,
Psalm
73.
22.
So
foolish
was
I
and
ignorant
,
even
like
a
〈◊〉
before
thee
.
Hearken
not
then
to
those
tumultuous
thoughts
and
reasonings
within
thee
,
which
would
perswade
thee
,
that
there
can
never
any
good
come
to
thee
out
of
the
present
evil
upon
thee
,
that
God
cannot
create
light
out
of
this
darkness
.
For
as
Adam
was
undone
by
hearkning
to
Eve
,
and
yeelding
to
her
temptation
:
Thus
flesh
is
like
an
Eve
within
thee
,
that
will
betray
and
destroy
all
at
last
.
Thirdly
,
Flesh
and
blood
under
these
heavy
troubles
,
doth
also
speak
sinfully
about
the
Perpetuity
of
them
;
as
if
after
such
a
black
night
,
there
would
never
arise
a
fair
day
.
This
froward
and
peevish
corruption
within
thee
,
saith
,
It
will
never
be
otherwise
.
Thus
it
spake
in
David
,
when
he
said
,
I
shall
one
day
perish
by
the
house
of
Saul
.
Yea
in
several
Psalms
,
the
Church
complaineth
,
As
if
God
had
cast
off
for
ever
,
and
that
he
would
remember
her
no
more
.
Thus
the
corrupt
principle
lieth
continually
in
thy
bosome
,
not
like
a
Dalilah
,
enticing
and
deceiving
,
but
like
a
thorn
in
thy
side
daily
vexing
and
tormenting
of
thee
.
David
being
experimentally
exercised
,
both
in
the
sense
of
corruption
,
and
also
in
the
sense
of
grace
,
we
find
him
sometimes
speaking
this
voice
within
him
,
Psal.
31.
22.
I
said
in
my
haste
,
I
am
cut
off
from
thine
eyes
.
Psal.
94.
18.
When
I
said
,
my
foot
slippeth
,
thy
mercy
,
O
Lord
,
held
me
up
.
Psal.
116.
11.
I
said
in
my
haste
all
men
are
liars
.
By
these
instances
we
see
,
what
an
hasty
principle
a
man
hath
within
him
under
troubles
.
For
,
who
can
expect
to
have
a
better
heart
than
David
,
that
was
after
Gods
own
heart
?
and
yet
we
hear
him
often
complaining
,
that
in
his
haste
he
was
ready
to
speak
such
and
such
things
,
especially
that
there
would
never
come
any
help
to
him
,
and
that
the
Prophets
of
God
were
but
liars
,
deceiving
him
with
vain
hopes
.
But
the
voice
of
Gods
Spirit
speaketh
farre
otherwise
,
in
a
more
calm
and
sweet
manner
.
As
it
was
in
the
vision
to
Elijah
,
God
was
not
in
the
fire
,
nor
in
the
tempest
,
but
in
the
still
voice
:
So
commonly
grace
is
not
seen
in
those
hasty
,
boisterous
,
impetuous
thoughts
,
but
in
a
more
serene
and
calm
way
.
Now
(
I
say
)
if
we
sit
still
,
and
hear
what
God
speaketh
to
his
people
in
such
great
pressures
,
it
is
the
clean
contrary
,
Isa.
54.
7.
As
it
were
for
a
little
moment
have
I
forsaken
,
but
with
everlasting
kindnesse
will
I
have
mercy
on
thee
.
We
see
the
holy
practice
of
Harbakkuk
likewise
notably
to
this
purpose
,
Habak.
2.
1
,
3.
Because
God
did
delay
,
he
would
stand
upon
the
Tower
,
and
watch
to
see
what
God
would
say
to
him
.
Thus
do
thou
in
thy
expectations
of
deliverance
.
Fourthly
,
The
principle
of
flesh
and
blood
doth
notoriously
presse
to
do
any
sinfull
action
,
neglect
any
duty
,
so
that
we
may
come
out
of
such
troubles
.
And
this
affection
or
sense
within
a
man
hath
a
most
immediate
opposition
to
the
work
of
grace
within
him
.
It
is
with
the
flesh
in
this
case
,
as
it
was
with
Peter
to
our
Saviour
,
Master
(
saith
he
)
save
thy self
;
But
with
what
indignation
did
Christ
rebuke
him
,
saying
,
Get
thee
behind
me
Satan
?
Mat.
16.
23.
for
thou
savourest
not
the
things
of
God
,
but
of
man
.
Such
a
Peter
,
such
a
Satan
is
the
flesh
to
thee
,
that
saith
,
Save
thy self
,
do
any
thing
to
escape
these
troubles
:
It
is
not
any
matter
for
righteousness
or
holiness
,
but
look
to
thy
safety
.
When
these
whisperings
are
within
thy
heart
,
then
rise
up
in
an
holy
zeal
against
them
:
Say
,
Get
thee
behind
me
Satan
;
This
is
not
to
savour
the
things
of
God
.
Had
David
been
filled
with
such
holy
zeal
,
as
he
was
sometimes
,
against
his
wife
Michol
,
despising
him
for
his
adoration
of
God
,
then
he
had
not
used
so
many
unlawfull
shifts
as
he
did
to
escape
danger
;
his
counterfeiting
himself
mad
,
his
pretending
to
joyn
with
Achish
,
and
to
fight
against
Israel
.
These
were
sad
snares
that
he
fell
into
,
because
he
did
not
ask
counsel
of
the
Lord
,
but
consulted
only
with
flesh
and
blood
.
Do
thou
then
in
thy
troubles
,
as
Paul
in
his
extraordinary
Call
,
Obeying
immediately
the
heavenly
vision
,
and
not
consulting
with
flesh
and
blood
.
In
thy
troubles
wait
on
God
,
take
his
way
,
put
not
forth
thy
hand
to
any
sinne
:
Say
,
it
is
better
to
have
misery
upon
thee
,
then
the
guilt
of
sinne
.
It
was
Abrahams
defect
of
faith
,
though
he
was
the
Father
of
the
faithfull
,
and
though
his
faith
staggered
not
in
the
trial
about
offering
up
of
his
sonne
,
yet
in
a
farre
more
inferiour
,
and
less
temptation
,
there
he
began
to
reel
out
of
the
way
,
and
from
carnal
fear
did
use
sinfull
equivocation
to
Abimeleoh
,
saying
,
Sarah
was
his
sister
,
when
she
was
his
wife
.
This
unlawfull
shift
he
used
to
prevent
those
things
he
feared
.
But
as
Jonah
could
observe
by
his
own
experience
,
Jon.
3.
8.
So
it
will
always
prove
true
,
Those
that
observe
lying
vanities
,
forsake
their
own
mercies
;
when
we
take
not
Gods
way
,
we
forsake
that
mercy
we
might
have
had
,
and
so
make
our
selves
miserable
for
fear
of
misery
.
Raynardus
the
Jesuite
,
(
Lib.
de
Mart.
part.
1.
cap.
21.
)
reckoning
up
several
kinds
of
Martyrs
,
that
may
be
called
so
in
a
large
,
and
an
improper
sense
,
doth
out
of
Austin
,
and
more
profusely
out
of
Chrysostome
shew
,
That
those
Christians
who
lay
in
great
pains
,
and
extream
diseases
,
and
yet
would
not
use
such
superstitious
and
magical
remedies
that
happily
might
have
healed
them
,
but
would
die
rather
than
take
any
one
of
these
medicines
,
highly
commending
their
faith
and
patience
,
were
accounted
Martyrs
;
he
is
Martyr
in
lecto
,
who
dieth
of
his
pain
,
and
his
disease
rather
than
he
will
use
magical
helps
to
be
cured
.
It
seemeth
in
the
dayes
of
those
Fathers
,
there
was
that
wicked
practice
,
which
is
now
also
too
much
used
by
many
ungodly
wretches
,
by
going
to
Wisemen
and
Wizards
,
in
their
diseases
,
and
to
make
use
of
their
superstitious
remedies
to
cure
them
.
But
as
the
zeal
of
these
Ancients
did
burn
like
fire
against
such
unjustifiable
wayes
,
so
do
they
highly
commend
the
patience
and
mortification
of
such
,
who
would
rather
die
than
be
healed
in
this
manner
,
making
it
in
some
sense
an
holy
Martyrdom
.
I
bring
this
,
not
only
to
put
them
to
confusion
who
are
guilty
of
such
sinnes
,
but
to
confirm
the
truth
I
intended
,
That
whatsoever
flesh
and
blood
doth
suggest
,
yet
faith
and
grace
will
make
a
man
go
through
any
troubles
,
rather
than
do
that
which
is
unlawfull
,
to
come
out
of
trouble
.
Lastly
,
The
flesh
within
a
man
doth
only
attend
to
what
is
troublesom
and
grievous
,
yea
aggravateth
and
heightens
every
thing
,
as
if
there
were
no
promise
,
no
Christ
,
no
grace
,
or
promise
from
God
to
relie
upon
.
So
that
this
corrupt
principle
maketh
them
like
those
,
who
by
continual
and
stedfast
looking
upon
the
water
,
have
their
apprehensions
disturbed
,
so
that
they
know
not
where
they
are
.
It
's
flesh
and
blood
in
Paul
,
that
maketh
him
put
this
hyperbole
upon
the
trouble
he
was
in
.
For
although
no
doubt
,
it
was
in
it self
very
great
,
and
more
than
ordinary
,
yet
Paul
at
another
time
saith
,
I
know
how
to
abound
,
and
how
to
want
;
I
can
do
all
things
through
Christ
that
strengtheneth
me
,
Phil.
4.
12
,
13.
Here
you
see
he
accounteth
nothing
too
great
for
him
,
nothing
above
his
strength
.
Again
at
another
time
in
this
Epistle
,
Chap.
12.
10.
he
is
not
afraid
to
say
,
When
he
is
weak
,
then
he
is
strong
.
So
that
corrupt
flesh
is
apt
to
make
a
man
look
only
at
that
which
is
grievous
and
troublesome
;
it
maketh
a
man
attend
only
to
the
dark
and
displeasing
part
in
the
affliction
;
whereas
faith
would
shew
us
the
clear
and
comfortable
part
also
.
The
flesh
doth
with
us
,
as
the
Devil
with
possessed
persons
,
he
kept
the
Demoniack
alwayes
in
the
Tombs
and
Monuments
about
sad
objects
.
Thus
that
corrupt
part
in
a
man
,
detaineth
us
about
those
things
which
are
sad
and
desolate
:
And
as
a
man
looking
upon
any
thing
through
water
,
it
seemeth
as
big
again
,
as
it
would
out
of
water
:
So
every
thing
to
the
sadded
and
afflicted
spirit
appeareth
double
or
treble
to
what
it
is
,
whereas
faith
would
make
us
lay
all
things
together
;
lay
the
good
and
the
bad
together
;
regard
the
flowers
as
well
as
the
thistles
.
And
thus
much
may
suffice
about
the
tongue
of
the
flesh
speaking
in
a
godly
man
,
while
he
is
under
burdens
,
which
like
that
tongue
the
Apostle
James
speaketh
of
,
Is
an
unruly
evil
,
Chap.
3.
6
,
7.
set
on
fire
of
hell
,
full
of
deadly
poison
.
In
the
next
place
,
Let
us
consider
,
why
it
is
so
usefull
for
a
godly
man
,
exactly
First
,
If
he
do
not
make
this
distinction
,
He
will
quickly
passe
a
false
sentence
of
condemnation
upon
himself
,
Because
he
finds
the
flesh
speaketh
within
him
after
that
disquieting
manner
,
he
will
conclude
that
he
is
nothing
but
flesh
.
It
is
from
want
of
spiritual
discerning
herein
,
that
so
many
tender
hearts
are
discouraged
and
hopeless
under
their
troubles
.
For
they
say
,
If
the
Spirit
of
Christ
did
work
and
breath
in
them
,
how
could
there
be
such
carnal
froward
and
impetuous
risings
of
heart
?
Now
all
this
is
,
because
they
give
both
ears
(
like
an
unwise
Judge
)
to
one
party
,
and
do
not
keep
one
for
the
other
also
,
to
see
what
that
can
say
;
hear
what
the
groans
and
desires
of
grace
speak
,
as
well
as
the
sinfull
motions
of
the
flesh
within
thee
.
Paul
,
Rom.
7.
when
he
had
largely
discovered
this
combate
of
flesh
,
and
the
Law
of
the
mind
within
him
,
yet
doth
never
give
the
flesh
the
total
predominancy
over
him
;
he
maketh
it
but
a
part
,
and
the
inferiour
part
,
I
know
that
in
me
,
vers.
18.
dwelleth
no
good
;
but
lest
this
should
be
thought
his
whole
self
,
he
telleth
us
what
he
meaneth
by
that
me
,
even
my
flesh
,
and
concludeth
the
Chapter
,
So
then
with
the
mend
I
my self
serve
the
Law
of
God
,
but
with
the
flesh
the
Law
of
sinne
.
Let
the
godly
soul
then
in
all
its
exercises
,
acknowledge
this
distinction
:
Do
not
say
,
thy
whole
self
is
carnal
,
because
part
is
:
Say
not
all
the
field
is
weeds
,
because
some
are
in
it
.
Secondly
,
Hereby
we
shall
be
able
to
prevent
the
end
and
drift
of
Satan
,
who
is
so
busie
in
these
troubled
waters
.
For
what
would
he
work
out
of
all
these
confusions
in
thy
soul
,
but
to
presse
thee
to
despair
,
to
judge
thy
condition
hopeless
?
Why
should
I
wait
upon
the
Lord
any
longer
?
To
say
as
Cain
,
My
sinnes
are
greater
than
I
can
bear
;
and
he
indeed
doth
hotly
pursue
it
,
saying
,
Are
not
such
thoughts
in
thee
?
Do
not
such
motions
work
in
thee
?
Canst
thou
deny
thy
heart
to
be
as
it
is
?
Now
the
godly
soul
answereth
,
I
cannot
deny
but
such
foul
stirrings
of
heart
are
within
me
:
But
I
deny
the
consequence
,
that
therefore
I
am
all
over
carnal
:
I
distinguish
between
that
which
is
spiritual
absolutely
and
compleatly
,
and
that
which
is
gradual
,
and
in
some
measure
only
.
It
is
true
,
I
find
the
workings
of
sinne
,
but
I
also
find
the
workings
of
grace
.
Therefore
avoid
Satan
,
though
thou
mayest
bruise
my
heel
,
yet
in
time
,
I
shall
break
thy
head
.
SERM.
LXIII
.
What
is
to
be
understood
by
Paul's
being
pressed
above
measure
;
As
likewise
,
how
neither
natural
,
nor
moral
strength
can
carry
us
through
troubles
in
a
gracious
manner
.
2
COR.
1.
8.
Above
strength
.
THe
next
particular
to
be
considered
in
this
Description
of
Paul's
trouble
,
is
the
Aggravation
of
it
from
the
Quality
,
It
was
above
strength
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysostome
observeth
this
differeth
from
the
other
.
For
a
burden
may
be
exceeding
heavy
,
yet
to
some
mighty
man
,
it
may
not
be
above
his
strength
.
When
Samson
,
Judg.
16.
3.
carried
away
the
gates
of
the
City
Gaza
,
with
the
posts
and
barre
upon
his
shoulders
:
here
was
a
burden
out
of
measure
heavy
,
no
ordinary
man
could
do
so
;
but
yet
to
Samson
it
was
not
above
his
strength
.
Thus
it
was
with
Paul
,
who
may
be
called
a
spiritual
Samson
,
for
that
heavenly
might
and
power
,
which
God
had
endowed
him
with
;
he
is
assaulted
with
a
trouble
,
that
was
not
only
hyperbolically
weighty
,
but
also
above
his
strength
.
Paul
had
no
more
power
to
stand
under
it
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
often
signifie
that
inward
power
and
ability
,
which
a
man
hath
to
do
any
thing
;
and
some
distinguish
it
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Right
or
Authority
:
The
one
they
call
Potentia
,
the
other
Potestas
:
The
one
is
Natural
,
the
other
is
Moral
.
Many
a
man
hath
a
power
to
do
a
thing
,
when
yet
he
hath
no
right
or
authority
to
do
it
.
But
in
the
Scripture
we
may
observe
these
words
promiscuously
used
for
one
another
;
yea
sometimes
they
are
put
together
,
as
signifying
the
same
thing
,
Luke
4.
36.
1
Cor.
15.
24.
In
the
Scripture
we
find
this
word
often
used
for
that
power
to
work
miracles
;
yea
and
miracles
themselves
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Act.
2.
22.
Rom.
15.
19.
Sometimes
the
word
is
applied
to
Angels
,
because
of
their
great
strength
and
power
,
1
Pet.
3.
22.
In
Heb.
6.
5.
we
have
an
expression
of
the
powers
of
the
world
to
come
,
which
some
are
said
,
to
have
tasted
of
;
but
what
that
is
,
is
greatly
controverted
.
As
to
our
purpose
,
we
may
take
notice
from
the
Scripture
of
a
two-fold
power
:
1.
The
power
of
God
,
which
is
put
forth
in
us
by
his
grace
,
which
we
receive
and
partake
of
;
and
so
in
that
sense
may
be
called
our
power
,
viz.
objectively
;
yea
and
in
some
sense
subjectively
,
though
not
efficiently
,
Ephes.
3.
20.
According
to
his
power
which
worketh
in
us
.
Again
saith
Paul
,
I
can
do
all
things
through
Christ
that
strengtheneth
me
,
Phil.
4.
13.
2.
There
is
our
own
humane
and
natural
strength
,
what
we
can
do
by
our
selves
only
.
Now
the
Question
is
,
Whether
Paul
mean
that
this
affliction
was
above
even
his
divine
strength
,
or
that
measure
of
grace
and
power
which
God
had
given
him
.
So
that
if
the
Lord
had
not
come
in
with
extraordinary
supply
,
and
more
than
wonted
grace
,
this
trouble
had
overcome
him
?
Or
whether
he
mean
only
of
his
natural
strength
and
power
?
So
that
his
meaning
should
be
;
as
a
man
he
could
not
bear
it
,
though
as
a
Christian
he
did
.
It
is
very
probable
,
that
both
these
are
included
.
So
that
neither
the
natural
strength
Paul
had
,
nor
that
divine
strength
which
usually
he
enjoyed
,
could
have
carried
him
through
that
difficulty
.
Now
to
this
expression
which
Paul
useth
in
the
Text
,
we
have
another
place
in
Paul
,
which
seemeth
directly
,
and
in
express
words
to
contradict
this
;
it
is
1
Cor.
10.
13.
There
hath
no
temptation
taken
you
,
but
what
is
common
to
man
;
but
God
is
faithfull
,
who
will
not
suffer
you
to
be
tempted
above
what
you
are
able
,
&c.
There
Paul
saith
,
God
will
not
let
his
people
be
tempted
above
what
they
are
able
.
And
here
Paul
speaketh
the
contrary
,
He
is
troubled
above
what
he
is
able
:
How
can
this
be
reconciled
?
Some
untie
this
knot
from
the
difference
between
temptation
and
affliction
;
There
is
no
temptation
(
say
they
)
befalleth
the
godly
above
what
they
are
able
;
but
there
may
some
trouble
and
affliction
.
For
it
is
a
temptation
,
when
it
doth
induce
us
into
sinne
,
and
maketh
us
to
offend
God
.
Therefore
we
pray
,
God
would
not
lead
us
into
temptation
;
but
it
may
be
an
affliction
,
even
when
it
is
so
farre
from
being
a
temptation
,
that
we
do
thereby
more
exercise
and
put
forth
our
graces
.
Thus
(
say
they
)
it
was
with
Paul
,
It
was
an
affliction
above
his
strength
,
but
not
a
temptation
above
his
strength
.
For
at
that
time
Paul
kept
up
his
graces
,
his
faith
and
patience
were
made
more
illustrious
,
as
file
getteth
off
rust
.
I
cannot
say
this
is
solid
enough
.
For
the
Text
therefore
,
though
Expositors
go
several
wayes
,
yet
I
shall
pitch
on
this
as
most
probable
.
The
former
part
of
the
verse
,
is
a
reason
of
that
good
exhortation
,
and
necessary
to
every
one
,
which
he
had
given
before
,
Let
him
that
thinketh
he
standeth
,
take
heed
lest
he
fall
:
Why
?
Because
there
hath
no
temptation
as
yet
taken
hold
of
you
,
but
such
as
all
men
are
capable
of
.
An
humane
temptation
,
that
is
,
little
,
short
and
attemperated
to
mans
strength
,
or
what
is
usual
amongst
men
;
As
the
rod
of
a
man
:
And
Isa.
8.
1.
The
pen
of
a
man
.
Rom.
6.
19.
I
speak
after
the
manner
of
men
,
ye
have
not
yet
been
afflicted
for
Christianity
.
Nero
hath
not
yet
commanded
the
Christians
to
be
vexed
and
tormented
for
the
faith
you
professe
:
Like
that
expression
,
Heb.
12.
4.
Ye
have
not
yet
resisted
to
blood
.
So
that
they
had
just
cause
to
walk
humbly
,
and
to
be
afraid
of
falling
,
because
God
had
not
put
them
yet
upon
any
hard
tryals
for
Christs
sake
.
What
they
hitherto
suffered
was
such
as
other
men
,
though
not
Christians
,
did
endure
as
well
as
they
.
But
lest
this
should
deject
too
much
,
as
if
the
time
were
coming
,
when
their
persecutions
should
make
them
Apostates
,
he
giveth
them
this
wine
to
comfort
their
hearts
with
.
This
gracious
promise
which
every
Christian
should
call
his
promise
,
a
continual
Antidote
,
a
daily
Cordial
,
God
is
faithfull
,
&c.
where
every
thing
ingredient
to
it
,
is
of
admirable
comfort
,
God
is
faithfull
.
It
belongs
to
the
faithfulness
of
God
to
preserve
you
,
he
hath
taken
you
for
his
,
and
therefore
his
dishonour
would
be
more
than
thy
losse
,
if
thou
shouldst
perish
.
No
husbandman
will
lay
a
greater
burden
upon
his
beast
,
than
he
can
bear
:
Shall
man
be
pitifull
to
beasts
,
and
not
God
a
gracious
Father
to
his
children
?
The
Artificer
or
Refiner
likewise
,
he
will
not
suffer
his
gold
to
lie
longer
in
the
fire
,
than
the
drosse
will
be
purged
away
;
and
shall
not
God
so
faithfull
regard
his
children
under
their
burdens
?
Again
,
He
will
not
suffer
you
to
be
tempted
.
No
Devil
,
no
wicked
man
in
the
world
can
go
further
than
God
suffereth
:
Further
,
Not
above
that
ye
are
able
]
He
knoweth
your
strength
,
he
knoweth
what
will
hurt
you
;
he
knoweth
the
time
when
he
must
take
off
the
affliction
:
Therefore
the
issue
will
be
comfortable
,
He
will
give
to
escape
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Some
make
it
a
Metaphor
from
the
souldier
,
who
escapes
out
of
the
warre
with
victory
and
conquest
.
Others
from
one
,
who
is
shut
in
,
in
some
place
,
so
that
he
is
compassed
about
,
but
at
last
finds
a
way
to
get
out
:
Yea
the
issue
is
not
only
to
escape
,
but
God
will
so
plentifully
come
in
upon
us
as
that
we
shall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
more
than
suffer
,
more
than
bear
.
As
a
strong
man
that
is
not
only
able
to
carry
his
burden
to
such
a
place
he
is
commanded
,
but
further
also
,
if
need
require
.
Thus
the
godly
have
no
more
laid
upon
them
than
they
can
bear
,
by
this
promise
;
yea
they
can
more
than
bear
it
,
how
then
was
Paul's
above
his
strength
?
The
Answer
is
,
That
this
promise
is
to
be
understood
of
the
final
issue
of
any
affliction
,
though
for
the
present
they
may
seem
even
to
sink
under
it
:
They
cry
out
,
they
cannot
hold
,
they
cannot
bear
any
longer
,
yet
God
doth
secretly
support
,
and
at
last
will
give
them
strength
,
not
only
to
bear
,
but
more
than
bear
,
even
to
glory
and
rejoyce
in
it
.
And
thus
it
was
with
Paul
;
this
trouble
,
though
so
exceedingly
presting
,
though
for
the
present
above
his
strength
;
yet
see
how
much
strength
he
feeleth
at
the
latter
end
.
This
trouble
did
not
overcome
him
,
but
he
overcame
by
the
trouble
by
the
grace
of
God
.
For
by
this
he
was
brought
not
to
trust
in
himself
,
but
in
God
,
who
did
deliver
him
;
and
thereupon
he
concludeth
,
he
doth
and
will
deliver
him
.
So
that
God
never
suffereth
any
trouble
,
though
it
be
for
the
present
never
so
heavy
and
burdensom
,
totally
and
finally
to
overcome
a
man
,
but
at
last
he
proveth
even
more
than
a
conquerour
.
These
things
thus
explained
,
Observe
,
That
it
's
not
the
natural
strength
of
any
man
,
no
not
of
Paul
,
that
is
able
to
carry
a
man
through
such
afflictions
,
that
God
may
exercise
him
with
.
Paul
saith
here
,
It
was
above
his
strength
;
not
to
complain
,
not
to
accuse
God
,
as
if
he
were
too
severe
;
but
thereby
to
debase
himself
,
and
to
give
all
glory
to
God
.
Thus
Isai.
40.
28
,
29.
when
the
Church
began
even
to
despair
under
her
long
calamities
,
saying
,
Her
way
was
hid
from
God
,
he
took
no
notice
of
her
condition
.
With
what
incouragement
doth
God
speak
,
and
that
from
this
property
in
him
?
The
Creator
of
the
earth
fainteth
not
,
neither
is
weary
.
God
sinketh
not
under
the
government
of
the
world
,
nor
the
preservation
of
the
Church
.
For
if
the
Sunne
that
hath
runne
its
course
so
many
years
,
is
not
weary
,
but
can
perform
it
as
swiftly
as
ever
:
Do
we
think
God
will
be
weary
?
But
this
is
not
all
the
comfort
.
As
he
hath
this
power
,
so
he
communicateth
it
to
his
weak
people
.
To
them
that
have
no
might
,
he
increaseth
strength
.
So
that
the
more
sensible
we
are
of
our
own
impotency
,
the
more
ready
is
God
to
put
forth
his
power
.
To
explain
this
,
Let
us
consider
,
First
,
That
the
sense
of
the
Doctrine
is
,
That
no
man
can
bear
any
burden
of
affliction
in
a
gracious
manner
without
divine
assistance
from
Christ
.
Men
may
be
naturally
patient
under
great
troubles
;
yea
they
may
have
that
fortitude
,
as
to
be
able
to
despise
death
it self
;
but
all
this
is
not
done
in
a
godly
way
.
There
is
not
the
least
temptation
or
affliction
that
cometh
upon
thee
,
but
if
God
should
leave
thee
to
thy self
,
thou
wouldst
be
broken
under
it
;
nothing
but
sinne
and
corruption
would
manifest
it self
therein
.
Peters
case
is
abundantly
known
,
a
temptation
did
befall
him
,
that
was
more
than
he
could
bear
for
the
present
,
though
he
had
a
good
issue
out
of
it
.
Now
this
was
a
very
little
one
in
it self
;
Peter
had
not
yet
resisted
to
blood
;
It
was
but
a
Damsel
,
and
some
others
that
told
him
he
was
of
Christs
company
.
Here
was
no
arraigning
of
him
,
no
impleading
of
him
:
Here
is
no
sentence
of
death
pronounced
against
him
,
and
yet
for
all
that
he
falls
under
it
,
and
in
a
most
dreadfull
manner
denieth
Christ
.
What
will
any
one
say
here
,
Peter
was
pressed
above
measure
?
No
:
but
from
hence
we
may
gather
,
That
there
is
not
the
least
,
or
most
inconsiderable
trouble
that
is
,
but
falling
upon
thee
in
thy
own
strength
,
as
Sampson
with
his
hair
cut
off
,
but
it
is
able
to
overwhelme
thee
.
Therefore
in
all
thy
exercises
,
consider
thy
infirmity
:
Know
that
to
bear
the
least
burden
as
a
Christian
,
thou
canst
not
do
it
,
unlesse
it
be
given
thee
from
above
.
For
if
(
Iohn
15.
)
We
are
not
able
to
do
any
good
,
separated
from
Christ
;
if
we
cannot
performe
any
holy
action
without
the
help
of
grace
,
then
much
lesse
are
we
able
to
bear
any
affliction
graciously
.
Conclude
then
on
this
,
That
so
great
is
thy
sinfull
infirmity
and
impotency
,
that
thou
canst
no
more
in
a
godly
manner
bear
thy
burden
,
then
the
lame
Cripple
could
rise
up
,
and
take
his
bed
,
and
walke
,
till
Christ
bid
him
,
and
gave
him
power
to
do
it
.
Hence
in
the
second
place
,
All
those
opinions
,
which
hold
,
That
a
man
is
able
to
resist
the
tentations
of
sinne
,
whether
by
prosperity
or
adversity
,
so
that
they
be
not
very
extream
and
grievous
,
without
grace
and
strength
from
Christ
,
are
very
injurious
to
the
glory
of
God
,
though
never
so
much
coloured
with
specious
distinctions
.
A
man
cannot
do
the
least
good
,
or
beare
the
least
evil
without
Gods
power
,
in
an
holy
manner
:
And
(
besides
many
Texts
in
Scripture
)
the
reason
is
plain
,
Because
the
power
of
man
,
and
supernatural
objects
have
no
proportion
or
habitude
between
them
.
Ordo
Naturae
,
and
Ordo
Gratiae
,
differ
as
much
as
Heaven
and
Earth
.
For
this
reason
the
people
of
God
are
so
earnestly
to
pray
to
God
,
that
they
be
not
lead
into
temptation
.
For
let
what
temptation
soever
arise
,
if
God
leaveth
thee
to
thy self
,
it
will
be
to
thy
ruine
.
Therefore
in
the
third
place
,
Experience
doth
confirm
it
,
That
many
men
through
the
natural
strength
they
have
,
are
able
to
beare
up
themselves
under
extream
troubles
.
Therefore
we
must
acknowledge
a
vast
difference
between
a
Natural
bearing
,
and
a
Spiritual
bearing
of
troubles
:
And
it
is
the
duty
for
every
one
to
examine
,
whether
Nature
or
Grace
doth
support
.
Rom.
4.
18.
it
is
there
said
of
Abraham
,
That
against
hope
,
he
believed
in
hope
;
against
natural
hope
,
he
believed
in
divine
and
supernatural
hope
.
Thus
the
godly
they
do
above
strength
with
strength
endure
afflictions
,
above
natural
strength
,
with
divine
.
But
because
many
men
naturally
have
patient
dispositions
;
others
stout
and
strong
stomacks
,
it
is
good
to
know
,
whether
Nature
or
Grace
support
thee
.
When
Solomon
saith
,
Prov.
18.
14.
The
spirit
of
a
man
will
sustain
his
infirmities
,
but
a
wounded
spirit
who
can
bear
!
He
doth
by
that
give
us
a
distinction
of
two
sorts
of
troubles
,
The
former
External
,
such
as
fall
upon
our
Body
,
Estate
,
or
good
Name
.
And
now
under
these
,
many
a
man
hath
so
much
natural
courage
and
boldnesse
,
that
he
will
not
shrink
under
them
.
But
then
The
second
sort
is
Internal
,
because
of
the
guilt
of
sinnes
,
when
the
wrath
of
God
falleth
upon
the
conscience
being
now
awakened
and
made
tender
;
this
he
calleth
a
wounded
spirit
;
and
concerning
this
he
saith
,
None
can
bear
it
.
So
that
although
for
outward
troubles
,
many
men
do
with
their
natural
power
and
strength
go
through
them
,
yet
a
troubled
conscience
no
humane
power
is
able
to
bear
,
if
God
withdraw
his
helping
hand
.
Cain
cried
out
,
It
was
greater
than
he
could
bear
.
Iudas
was
so
overwhelmed
with
it
,
that
he
destroyed
his
own
self
.
Oh
then
take
heed
of
bringing
a
burden
upon
thy
conscience
,
that
is
heavier
than
any
weight
!
Poverty
may
be
borne
,
misery
and
streights
may
be
borne
,
but
a
wounded
conscience
,
who
can
beare
?
In
the
fourth
place
,
There
is
not
only
a
great
difference
between
the
natural
moral
vertue
called
Fortitude
by
Philosophers
,
which
is
so
commended
by
them
.
They
make
Fortitude
as
a
vertue
,
to
lie
in
attempting
difficult
things
,
or
bearing
great
evils
for
vertues
sake
.
The
Romans
boast
of
many
such
virtuous
persons
amongst
them
,
and
for
patient
enduring
of
bitter
torments
,
what
expressions
do
the
Stoicks
delight
in
?
They
make
all
Philosophy
to
be
in
these
two
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sustine
and
abstine
.
Now
although
by
their
rules
they
would
teach
a
man
to
bear
afflictions
,
yet
this
is
but
a
splendid
sinne
.
It
's
from
Christ
onely
we
can
be
strengthned
to
such
things
.
And
Paul
,
Phil.
4.
12.
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
am
instructed
as
in
a
secret
mystery
,
to
know
how
to
abound
,
and
how
to
suffer
need
.
Wonder
not
then
if
you
read
of
what
fortitude
and
patience
,
even
to
admiration
Heathens
have
excelled
in
,
who
yet
were
not
strengthned
by
Christ
:
for
vain-glory
and
corrupt
aims
may
make
men
contemn
their
lives
;
yea
,
and
the
Devil
many
times
filleth
such
with
boldness
and
presumption
;
as
we
see
in
blasphemous
Hereticks
,
who
have
shewed
great
confidence
in
their
death
.
For
as
the
Devil
,
when
he
possessed
the
bodies
of
some
persons
,
filled
them
with
more
strength
than
naturally
they
had
,
so
that
they
have
been
able
to
break
iron
chains
in
pieces
;
thus
when
he
filleth
the
hearts
of
men
by
Gods
just
judgement
with
impudency
and
mad
undaunted
boldness
,
they
will
willingly
adventure
any
danger
whatsoever
.
The
Devil
hurrieth
such
into
danger
,
yea
death
it self
,
as
he
did
the
swine
into
the
sea
.
Use
of
Instruction
,
to
all
that
fear
God
,
to
humble
themselves
under
every
trouble
God
brings
upon
them
;
to
go
out
of
themselves
,
to
acknowledge
Gods
strength
onely
.
Say
,
O
Lord
,
if
I
had
no
more
power
than
my
own
,
there
is
no
cross
I
could
bear
;
I
am
such
a
bruised
reed
,
that
I
could
not
stand
under
any
tribulation
:
Therefore
I
cast
my
burden
upon
thee
;
thou
canst
make
me
bear
it
,
though
of
my self
I
cannot
urge
God
:
When
thou
feelest
thy
infirmities
with
that
gracious
promise
,
Isai.
40.
30
,
31.
All
shall
lose
their
strength
,
rather
than
the
people
of
God
.
What
?
hath
God
given
thee
strength
to
love
him
,
to
believe
in
him
,
and
hast
thou
no
strength
to
suffer
afflictions
?
Be
strong
in
the
power
of
the
Lord
,
Ephes.
6.
10.
SERM.
LXIV
.
The
natural
fear
of
Death
is
not
taken
away
by
Grace
.
What
are
the
Uses
of
it
.
2
COR.
1.
8.
Insomuch
that
we
despaired
even
of
life
.
THis
last
clause
in
the
Text
is
a
further
Aggravation
of
the
greatness
of
this
trouble
,
which
came
upon
him
in
Asia
,
and
it
is
from
the
Event
or
Consequent
;
It
was
so
great
,
that
he
could
not
escape
death
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hath
an
emphasis
in
the
Preposition
,
and
so
is
more
than
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
that
doth
properly
signifie
,
When
a
man
is
indeed
doubting
and
full
of
debates
within
himself
,
not
well
concluding
what
to
do
.
Joh.
13.
22.
Gal.
4.
20.
but
when
this
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
added
it
denoteth
such
a
perplexing
that
a
man
cannot
any
way
evade
out
of
it
.
Therefore
the
Apostle
,
you
would
think
,
speaketh
the
contrary
to
this
passage
(
as
we
shewed
he
did
seemingly
to
the
former
.
)
For
2
Cor.
4.
8.
there
the
Apostle
doth
expresly
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
word
is
used
only
there
and
in
my
Text.
It
may
seem
then
a
contradiction
for
the
Apostle
here
to
say
,
He
was
without
all
help
or
means
,
and
there
to
say
,
The
godly
never
are
.
But
the
answer
is
easie
.
For
when
in
the
Text
Paul
saith
,
He
was
without
all
help
or
means
,
he
meaneth
natural
and
visible
;
There
was
no
outward
way
to
help
him
.
Not
but
that
God
might
deliver
him
in
a
way
he
did
not
see
or
apprehend
;
and
so
indeed
God
did
deliver
him
,
as
appeareth
afterwards
.
Therefore
when
in
that
fourth
Chapter
he
saith
,
The
godly
are
never
so
destitute
as
to
be
without
help
,
he
meaneth
so
as
to
have
neither
divine
or
humane
help
.
Even
as
in
the
same
place
Paul
saith
of
the
godly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
We
are
not
distressed
;
yet
2
Cor.
6.
4.
he
saith
,
He
was
in
necessities
,
in
distresse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
2
Cor.
12.
10.
The
word
thus
explained
,
the
summe
of
his
meaning
is
,
That
this
trouble
was
so
great
,
that
it
brought
him
into
such
a
straight
,
that
in
respect
of
any
humane
help
,
there
was
a
necessity
of
his
death
,
and
this
fear
of
death
did
much
afflict
and
assault
the
spirit
of
Paul
.
Some
render
the
word
taederet
,
so
that
Paul
was
even
weary
of
his
life
,
as
if
he
desired
to
die
,
his
trouble
was
so
great
.
Some
with
our
Translators
,
We
despaired
of
life
.
But
Beza
doth
willingly
abstain
from
that
word
;
therefore
that
which
doth
most
express
the
significancy
of
the
word
,
is
such
a
perplexity
and
doubting
in
his
mind
about
his
life
,
that
he
could
not
see
any
wayes
to
escape
;
he
was
like
Jonah
in
the
Whales
belly
,
out
of
which
there
was
no
visible
way
to
be
delivered
.
So
that
the
word
implieth
these
two
things
:
-
1.
That
Paul
was
very
anxious
about
his
life
,
and
was
afraid
of
death
.
-
2.
That
flesh
and
blood
did
conclude
there
was
no
help
for
him
,
because
outwardly
there
did
not
appear
any
.
From
whence
we
may
observe
this
Doctrine
,
That
Grace
,
though
it
be
never
so
lively
and
active
,
yet
doth
not
remove
the
natural
fear
of
death
.
Grace
doth
not
destroy
nature
.
This
holy
Apostle
,
who
is
so
confident
of
the
love
of
God
,
and
can
triumph
in
all
distresses
,
is
yet
afraid
of
death
,
is
yet
very
solicitous
about
the
preserving
of
his
life
.
There
is
a
natural
fear
of
death
,
because
there
is
implanted
in
a
man
a
desire
of
self-preservation
,
so
that
to
be
without
it
would
be
a
sinne
.
And
then
there
is
a
sinfull
fear
of
death
,
which
ariseth
from
sinne
,
or
tendeth
to
sinne
.
Now
the
grace
of
God
doth
at
least
in
some
measure
conquer
the
latter
,
but
it
cannot
overcome
the
former
.
Hence
Jacob
for
fear
of
death
,
we
see
him
in
a
great
straight
upon
his
meeting
with
his
brother
Esau
,
greatly
praying
to
God
to
turn
the
heart
of
his
brother
,
and
also
studying
to
mollifie
his
spirit
,
with
presents
he
sent
to
him
.
David
likewise
was
very
sollicitous
in
the
preservation
of
his
life
,
when
Saul
did
so
bitterly
pursue
him
.
Yea
Hezekiah
,
though
he
had
the
testimony
of
a
good
conscience
,
and
could
appeal
even
to
God
,
That
he
had
served
him
with
an
upright
heart
,
and
in
truth
,
yet
when
the
Prophet
Isaiah
declared
to
him
,
that
he
must
die
,
it
is
said
,
He
wept
sore
,
Isa.
28.
2
,
3.
and
at
the
ninth
verse
,
we
have
a
description
of
the
bitterness
of
his
soul
under
those
fears
.
Yea
the
Lord
Christ
himself
,
In
whom
was
found
no
sinne
,
yet
we
find
him
greatly
affected
with
the
fear
of
death
.
And
although
he
had
a
peculiar
reason
,
because
he
tasted
of
death
for
our
sake
,
and
so
did
therein
bare
our
sinnes
,
conflicting
with
the
wrath
of
God
due
to
us
,
yet
there
was
included
in
this
a
natural
fear
of
death
.
They
that
make
Christs
fear
of
death
only
natural
,
and
say
,
therefore
he
was
more
sadly
affected
with
it
,
than
any
of
the
Prophets
or
Martyrs
,
because
of
the
exquisite
and
tender
constitution
of
his
body
,
do
greatly
derogate
from
that
work
of
mediation
for
us
,
and
satisfaction
,
which
was
done
by
his
blood
to
the
justice
of
God
.
From
these
examples
you
see
,
that
though
grace
can
subdue
sinne
,
conquer
lusts
,
overcome
the
Devil
,
yet
it
cannot
totally
take
away
the
anxiety
and
fear
of
death
,
which
is
altogether
natural
,
though
the
sinfulness
of
it
may
be
mortified
.
But
to
this
it
may
be
objected
,
How
could
Paul
be
so
sollicitous
about
death
,
when
Phil.
1.
23.
he
saith
,
He
had
a
desire
to
depart
,
and
to
be
with
Christ
?
Yea
he
did
not
know
what
to
choose
,
whether
life
or
death
,
He
was
in
a
straight
betwixt
two
,
a
desire
to
be
with
Christ
,
and
a
desire
to
live
,
that
he
might
be
serviceable
to
the
Church
?
That
this
may
be
answered
,
it
is
good
to
take
more
exact
notice
of
that
place
;
for
it
is
an
admirable
demonstration
of
the
gracious
frame
of
Paul's
heart
:
lest
the
Philippians
should
think
that
he
desired
their
prayers
for
himself
now
in
bonds
for
the
Gospel
,
as
being
too
inordinately
affected
to
the
desire
of
life
,
he
sheweth
what
a
blessed
frame
of
heart
he
had
obtained
unto
;
even
that
if
it
were
put
to
his
choice
,
whether
he
should
live
or
die
.
he
should
be
straightned
what
to
do
;
The
desire
to
be
with
Christ
on
one
side
,
did
so
affect
him
,
and
the
desire
of
the
Churches
good
by
his
labours
on
the
other
side
did
so
much
work
upon
him
:
where
we
may
observe
,
that
his
desire
to
depart
was
not
because
he
had
troubles
and
calamities
here
,
it
was
not
because
of
the
miseries
and
afflictions
he
met
with
,
but
want
of
love
to
Christ
,
That
I
may
be
with
Christ
,
saith
he
;
he
doth
not
say
,
that
I
may
have
glory
,
that
I
may
reign
in
Heaven
,
but
be
with
Christ
.
Christs
presence
maketh
Heaven
to
be
Heaven
.
Though
Paul
in
this
life
was
in
Christ
,
yet
he
was
not
with
Christ
.
Further
,
he
doth
not
say
meerly
,
I
desire
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Having
a
desire
;
it
was
a
constant
,
setled
,
permanent
desire
in
him
,
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
cut
the
rope
(
as
it
were
)
and
to
set
fail
to
Heaven
,
to
return
to
him
from
whom
he
had
his
spiritual
being
.
The
Apostle
then
did
not
only
desire
to
be
with
Christ
,
but
he
judged
it
the
farre
better
condition
for
him
.
Therefore
we
must
distinguish
of
a
two-fold
desire
;
there
is
a
Natural
Desire
,
Elicite
Desire
.
A
Natural
Desire
is
that
which
floweth
from
the
meer
principles
of
Nature
,
desiring
to
preserve
it self
;
and
this
Paul
could
not
but
have
as
he
was
a
man
.
Even
as
our
Saviour
told
Peter
,
He
should
be
bound
,
and
should
be
carried
whether
he
would
not
,
Joh.
21.
18.
that
is
,
according
to
his
natural
will
,
otherwise
according
to
his
will
as
sanctified
,
did
with
readiness
and
joy
go
to
the
place
of
his
Martyrdom
.
An
Elicite
Desire
is
that
which
a
man
putteth
forth
according
to
the
principles
of
reason
and
grace
,
so
that
we
may
desire
one
thing
with
a
natural
desire
,
another
thing
with
an
elicite
.
A
man
that
hath
a
putrified
arm
,
doth
with
a
natural
desire
will
to
continue
his
arm
still
in
his
body
,
but
with
an
elicite
desire
following
reason
,
so
he
willeth
to
cut
it
off
:
And
thus
Paul
did
with
an
elicite
desire
,
so
he
willed
Heaven
and
being
with
Christ
,
rather
than
to
continue
in
the
flesh
.
To
amplifie
this
,
Consider
,
First
,
That
death
is
not
according
to
mans
creation
at
first
,
he
was
not
made
mortal
or
corruptible
:
But
as
the
sentence
of
God
doth
witness
,
In
the
day
Adam
did
eat
of
the
forbidden
fruit
,
he
fell
into
a
dying
condition
.
It
is
true
,
The
Question
is
of
a
large
dispute
,
Whether
Adam
was
made
immortal
or
no
?
The
Papists
say
,
he
was
made
mortal
;
and
the
Socinians
they
do
more
frowardly
oppose
this
truth
,
affirming
,
Adam
would
have
died
,
though
there
had
not
been
any
eating
of
the
forbidden
fruit
.
So
that
with
them
actual
death
was
necessary
before
Adams
sinne
;
only
it
became
a
punishment
after
.
But
Rom.
5.
the
Apostle
at
large
sheweth
,
That
by
one
mans
sinne
death
came
into
the
world
.
And
Rom.
6.
23.
The
wages
of
sinne
is
death
.
Death
then
being
wholly
against
the
natural
institution
:
At
first
Adam
had
an
implanted
love
of
his
life
in
him
.
And
although
his
estate
was
so
blessed
,
that
there
could
not
be
place
for
any
fear
,
yet
had
he
been
capable
of
losing
his
life
,
his
love
to
it
would
have
made
him
afraid
of
being
deprived
of
it
.
This
then
is
the
great
mystery
,
that
the
natural
wise
men
of
the
world
were
ignorant
of
.
Death
they
would
not
deny
,
they
called
it
,
The
tribute
of
Nature
,
which
all
must
pay
;
only
they
did
not
know
the
cause
of
it
,
they
understood
not
how
it
came
to
se●se
upon
all
mankind
.
Secondly
,
Seeing
that
death
is
thus
connatural
,
and
the
effect
of
sinne
and
Hence
it
is
that
which
maketh
Death
farre
more
terrible
than
otherwise
it
would
be
,
is
sinne
.
Whatsoever
bitterness
and
gall
is
in
death
,
it
doth
chiefly
come
from
sinne
,
1
Cor.
15.
56.
The
sting
of
death
is
sinne
.
So
many
sinnes
as
thou
committest
,
thou
puttest
so
many
stings
into
death
to
make
it
more
dreadfull
.
Could
a
man
die
,
and
have
not
any
sinne
laid
to
his
charge
,
though
it
would
be
pain
,
yet
it
would
not
be
terrour
.
When
Aristotle
calleth
death
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
terrible
of
terribles
.
He
speaketh
of
death
as
now
it
is
.
Now
in
death
,
as
ordinarily
men
die
,
there
is
not
a
bare
apprehension
of
the
dissolution
of
soul
and
body
,
but
there
is
the
guilt
of
sinne
likewise
interposing
,
whereby
a
dying
man
is
usually
terrified
with
the
thoughts
of
what
he
hath
done
,
and
in
Christians
,
what
will
become
of
them
when
they
are
dead
.
Animula
blandula
,
quae
nunc
abibis
in
loca
.
Die
I
dare
not
,
live
I
cannot
;
and
thus
his
soul
is
miserably
in
agonies
,
and
grievous
tormenting
fears
,
and
all
because
sinne
is
the
sting
of
death
.
Oh
it
were
easie
to
die
were
it
not
for
sinne
,
for
hell
,
for
judgement
,
were
it
not
for
conscience
accusing
and
condemning
.
But
this
is
it
which
maketh
the
thoughts
of
it
so
grievous
and
terrible
.
Therefore
in
the
third
place
,
The
Lord
Christ
came
into
the
world
to
destroy
and
remove
this
sting
of
death
.
To
change
the
nature
of
death
that
it
should
not
be
matter
of
terror
,
but
of
joy
and
comfort
;
being
like
Joseph's
Chariot
to
carry
us
to
the
place
of
our
hope
and
desire
.
Thus
we
have
the
Apostle
insulting
over
death
,
1
Cor.
15.
54
,
55.
Death
is
swallowed
up
in
victory
.
Death
doth
not
swallow
the
godly
man
,
but
he
doth
swallow
that
up
:
O
death
,
where
is
thy
sting
?
Thanks
be
to
God
which
giveth
us
victory
by
our
Lord
Jesus
Christ
.
Were
it
not
then
for
Christ
,
what
would
become
of
a
poor
humbled
sinner
?
What
terrour
would
compasse
him
about
?
This
powerfull
effect
of
Christs
death
(
for
death
overcometh
death
)
is
notably
spoken
of
,
Heb.
2.
14.
That
through
death
he
might
deliver
them
,
who
through
fear
of
death
,
were
all
their
life
time
subject
to
bondage
.
A
learned
man
Cocceius
understands
this
of
the
Jewes
especially
,
who
because
of
those
many
Ceremonial
Lawes
,
they
were
in
bondage
to
,
were
in
continual
fear
of
death
,
because
the
transgressing
of
many
of
those
Lawes
God
made
capital
,
they
were
to
die
for
it
:
hence
they
could
not
be
,
but
in
constant
fear
of
death
.
But
it
seemeth
more
genuine
to
interpret
more
largely
,
as
an
effect
of
Christs
death
to
believing
Gentiles
,
as
well
as
to
the
Jewes
.
It
is
from
Christ
only
that
the
terrible
thoughts
of
death
can
be
mitigated
,
otherwise
to
a
man
not
in
Christ
it
is
the
beginning
of
hell
.
But
in
the
fourth
place
,
Though
to
the
godly
thus
death
is
changed
in
its
Nature
.
The
Serpent
hath
its
sting
taken
out
;
Moses
need
not
runne
from
it
,
it
is
only
turned
into
a
rod
of
a
fatherly
chastisement
,
yet
Nature
cannot
but
tremble
at
the
approaches
of
it
.
The
heart
of
that
man
,
who
is
most
heavenly
,
though
he
would
gladly
be
in
Canaan
,
yet
he
is
not
willing
to
passe
through
this
wildernesse
to
it
;
he
would
be
cloathed
with
immortality
,
but
is
unwilling
to
put
off
this
garment
of
the
body
.
We
would
be
happy
,
but
we
would
not
die
.
As
children
cry
for
a
new
garment
to
have
it
on
,
and
yet
cry
while
it
is
putting
on
:
so
greatly
is
the
love
of
life
,
and
the
fear
of
death
engraffed
First
,
Hereby
men
do
more
patiently
abide
under
their
afflictions
.
As
long
as
it
is
not
death
,
they
do
the
more
willingly
bear
it
.
Lament.
3.
39.
Wherefore
doth
a
living
man
complain
?
If
a
man
be
greatly
punished
for
his
sinnes
,
yet
if
God
keep
him
alive
,
he
hath
cause
to
be
more
patient
.
Thus
Satan
thought
(
Job
2.
4.
)
Skinne
for
skinne
,
and
all
that
a
man
hath
he
will
give
for
life
.
Therefore
he
would
have
Job
tryed
in
that
.
Fear
then
of
death
is
a
mercy
,
because
hereby
men
may
the
more
readily
sit
down
under
other
afflictions
that
are
not
so
bad
as
death
.
When
therefore
men
come
to
such
high
discontents
as
Ahitophel
,
because
his
counsel
was
neglected
:
or
such
despairing
terrours
of
conscience
as
Judas
did
,
that
they
choose
to
die
,
yea
to
make
away
them selves
.
This
as
it
is
an
heavy
temptation
and
desertion
from
God
,
so
it
argueth
that
by
the
fear
of
death
,
men
do
patiently
abide
under
their
distresses
;
but
when
they
care
not
for
this
,
they
voluntarily
throw
themselves
into
the
flame
of
hell
.
Secondly
,
The
natural
fear
of
death
is
of
great
use
in
this
respect
,
That
it
doth
keep
men
from
the
committing
of
many
sinnes
,
which
otherwise
they
would
securely
offend
in
.
Hence
God
appointed
in
the
Law
,
the
punishment
of
death
for
many
sinnes
.
And
Rom.
13.
the
Apostle
biddeth
him
that
doth
evil
,
be
afraid
of
the
powers
,
Because
they
bear
not
the
sword
in
vain
.
It
is
therefore
the
fear
of
death
that
maketh
men
keep
within
bounds
of
righteousnesse
and
honesty
.
It
is
not
the
fear
of
God
,
nor
the
fear
of
hell
,
nor
the
fear
of
sinne
it self
,
but
a
bodily
corporal
death
that
restraineth
men
from
sinne
.
So
that
if
men
come
to
that
height
of
obstinacy
,
as
not
to
fear
death
,
they
are
prepared
for
any
impiety
,
Vitam
qui
contempsit
suam
tuae
Dominus
est
.
When
the
Devil
would
perswade
Eve
to
sinne
,
he
telleth
her
,
She
shall
not
die
;
he
giveth
her
hopes
of
life
.
Thirdly
,
The
natural
fear
of
death
is
thus
farre
advantagious
,
That
it
maketh
a
man
more
thankefull
for
the
mercies
of
his
life
,
for
his
food
and
raiment
,
which
go
to
the
preservation
of
his
life
.
Therefore
a
godly
man
doth
make
advantage
of
this
fear
of
death
,
to
stirre
up
himself
to
all
thankfulnesse
,
to
look
up
unto
God
,
as
knowing
,
That
in
him
onely
we
live
,
move
,
and
have
our
being
.
It
is
also
from
this
fear
of
death
,
that
the
godly
are
more
quickned
to
improve
the
day
of
grace
;
to
be
working
while
it
is
called
to
day
.
Those
that
had
made
a
Couenant
with
death
,
they
grew
desperate
,
Let
us
eat
and
drinke
,
for
to
morrow
we
shall
die
,
whereas
rather
to
have
concluded
,
Let
us
pray
,
mourn
rnd
repent
,
lest
to
morrow
we
die
.
If
therefore
the
godly
are
at
any
time
greatly
dejected
with
the
fear
of
death
,
the
thoughts
of
it
are
a
great
temptation
,
they
sadly
complain
,
that
they
cannot
conquer
those
slavish
thoughts
;
the
memory
of
death
is
bitter
to
them
,
they
cannot
take
any
joy
,
when
they
think
of
it
:
Let
them
,
among
other
things
remember
,
to
turne
this
water
into
wine
by
faith
:
Let
them
make
an
advantage
of
this
natural
infirmity
.
Doest
thou
fear
to
die
?
Then
be
more
thankfull
to
God
for
the
dayes
and
years
he
hath
given
thee
in
this
world
.
Doest
thou
fear
to
die
?
Oh
then
be
fruitfull
,
live
holily
,
make
a
good
use
of
thy
health
,
that
so
when
death
shall
come
,
it
may
be
only
death
thou
shalt
grapple
with
,
not
death
and
sin
also
,
death
and
the
anger
of
God
with
it
.
Death
enough
is
terrible
,
do
not
thou
make
it
fuller
of
horrour
.
Fifthly
,
This
natural
fear
of
death
is
very
difficultly
kept
from
being
a
sinfull
fear
.
It
is
very
hard
to
regulate
and
order
it
aright
,
so
that
in
some
respect
or
other
it
doth
not
go
beyond
its
bounds
.
It
's
hard
so
to
fear
,
and
not
to
over-fear
.
Even
the
most
godly
have
found
this
fear
of
death
to
be
a
great
snare
to
them
;
They
have
not
done
the
good
they
should
have
done
,
because
of
this
fear
:
They
have
gone
against
conscience
,
wounded
their
spirits
,
because
of
fear
.
Abraham
,
though
he
was
the
Father
of
the
faithfull
,
yet
did
use
sinfull
equivocation
with
Abimelech
about
Sarah
,
from
which
many
sad
evils
might
have
been
committed
,
and
all
was
this
sinfull
fear
of
death
.
Though
a
godly
man
be
allowed
to
have
a
natural
fear
of
death
,
yet
he
must
take
heed
of
a
sinfull
fear
.
This
hath
brought
many
into
such
grievous
sinnes
,
that
the
fear
of
their
consciences
about
Gods
anger
,
about
hell
and
damnation
,
have
quite
swallowed
up
the
fears
of
death
,
at
last
the
greater
fear
hath
devoured
the
lesse
.
To
whom
are
woes
and
wounds
of
conscience
by
apostasie
and
forsaking
of
Christ
,
but
to
those
who
have
too
excessively
been
afraid
of
death
?
As
we
see
in
Peter
,
and
many
others
.
Our
next
work
therefore
is
to
shew
,
when
the
natural
fear
of
death
goeth
beyond
its
bounds
,
and
becometh
sinfull
.
SERM.
LXV
.
Of
the
natural
and
sinfull
fear
of
Death
:
How
to
discern
between
them
;
and
from
whence
the
sinfulness
of
that
fear
proceedeth
.
2
CO●
.
1.
8.
So
that
we
despaired
even
of
life
.
THis
last
aggravating
particular
in
the
description
of
Paul's
trouble
in
Asia
,
hath
been
explained
,
and
in
some
measure
enlarged
.
The
summe
whereof
was
,
That
grace
even
in
a
Paul
,
doth
not
wholly
remove
the
natural
fear
of
death
.
Grace
doth
regulate
and
direct
Nature
,
but
not
extinguish
it
.
Stoicism
and
Christianity
differ
as
much
as
Heaven
and
Earth
.
Not
to
fear
,
not
to
grieve
about
due
objects
in
a
due
manner
,
is
a
sinne
,
not
a
vertue
.
But
though
grace
doth
not
extirpate
this
natural
fear
of
death
,
yet
it
subdueth
and
conquereth
the
sinfull
fear
of
death
.
Our
natural
fear
doth
quickly
become
immoderate
,
and
so
offensive
unto
God
.
Therefore
the
proper
work
of
grace
is
to
mortifie
this
,
that
it
may
not
be
over-fearing
,
that
this
fear
may
not
prove
a
temptation
to
sinne
.
Our
work
therefore
in
the
next
place
,
is
to
direct
a
Christian
in
the
discerning
between
a
Natural
fear
,
and
a
Sinfull
fear
,
that
he
may
know
what
is
of
1.
That
a
natural
fear
of
death
may
be
in
some
more
,
and
in
some
lesse
,
from
the
very
constitution
and
temperament
of
their
body
.
Some
are
very
fearfull
by
their
very
natural
complexion
,
and
to
such
death
is
more
dreadfull
than
to
others
,
who
are
of
a
more
bold
and
stout
constitution
:
Even
as
some
are
more
prone
to
anger
than
others
;
so
some
are
more
prone
to
fear
than
others
;
and
this
being
a
natural
passion
,
they
cannot
conquer
it
,
no
more
than
grace
can
change
the
temperament
of
the
body
.
Onely
to
the
godly
,
such
a
natural
fear
is
sanctified
:
They
go
out
of
themselves
,
they
depend
much
upon
God
.
And
therefore
some
who
have
been
assaulted
exceedingly
with
fears
in
the
times
of
persecution
,
suspecting
their
own
selves
,
that
they
should
prove
perfidious
to
Christ
,
and
Apostates
,
have
found
unexpected
courage
and
boldness
,
because
they
have
gone
out
of
themselves
,
and
trusted
in
God
only
.
These
Lambs
have
proved
Lions
.
Hence
the
Scripture
,
antidotes
and
comfortable
promises
against
this
fear
,
Isa.
53.
4.
Say
to
them
that
are
of
a
fearfull
heart
,
Be
strong
,
feare
not
.
Yea
we
have
a
precious
promise
to
the
godly
,
that
under
Christs
government
and
protection
over
them
,
Ier.
23.
4.
They
shall
fear
no
more
,
nor
be
dismayed
.
If
then
the
godly
find
himself
of
a
fearfull
disposition
,
that
it
is
a
natural
passion
tyrannizing
over
him
,
let
him
pray
for
the
sanctification
of
it
,
that
God
would
turn
it
to
his
good
;
and
many
times
such
are
preserved
from
those
wounds
of
conscience
,
and
those
sad
falls
,
which
those
that
are
more
presumptuous
and
self-confident
do
fall
into
.
As
there
is
thus
a
natural
passion
of
fear
about
death
in
some
more
than
in
others
,
so
also
sometimes
(
by
Gods
permission
)
the
children
of
God
have
been
assaulted
by
it
as
a
peculiar
temptation
,
and
that
improved
by
Satan
.
So
that
whereas
there
are
several
kindes
of
temptations
,
whereby
the
Devil
doth
molest
and
disquiet
the
godly
,
sometimes
by
blasphemous
thoughts
,
sometimes
by
fear
of
committing
that
unpardonable
sinne
against
the
holy
Ghost
,
&c.
So
sometimes
it
is
by
a
daily
and
constant
fear
of
death
,
such
a
perswasion
of
death
doth
fall
upon
them
,
and
that
accompanied
with
much
distracting
fear
and
tembling
,
that
it
takes
away
the
comfortable
enjoyment
of
all
those
mercies
God
bestoweth
upon
them
.
This
hath
been
the
case
of
many
of
the
children
of
God
,
and
the
Devils
designe
is
by
these
unprofitable
and
needlesse
feares
,
to
keep
them
from
that
service
,
which
otherwise
they
might
do
for
God
.
For
as
Timber
too
moist
,
and
not
well
dried
,
will
deceive
the
builder
,
and
not
support
the
house
,
as
it
is
expected
:
so
neither
can
a
Christian
,
amazed
with
such
dividing
fears
,
do
God
that
service
in
his
place
,
as
he
ought
to
do
.
These
are
like
wormes
in
the
wood
,
that
at
last
eat
up
the
heart
of
it
.
Such
therefore
that
are
buffeted
with
these
temptations
,
they
have
no
other
wayes
to
take
,
but
to
flie
unto
God
:
He
is
the
Jehovah
,
who
can
give
power
and
strength
to
them
,
as
was
done
to
Daniel
,
in
his
great
amazement
,
and
unto
the
Scripture
,
as
a
directive
Rule
,
from
whence
he
may
wisely
observe
many
remedies
against
such
preposterous
feares
.
Let
him
also
possesse
his
soul
with
this
as
an
undoubted
principle
,
That
the
Lord
bindeth
him
in
this
chain
(
as
it
were
)
to
prevent
other
sinnes
that
he
may
boldly
venture
upon
;
and
that
these
feares
con●inually
annoying
,
are
a
meanes
to
keepe
off
some
great
sinnes
or
others
.
They
are
like
barking
curres
,
that
keepe
off
thieves
,
when
they
heare
such
a
noise
within
.
These
things
premised
,
Let
us
now
consider
,
When
,
and
wherein
the
fear
of
death
doth
manifest
it self
to
be
sinfull
.
And
First
,
When
it
becometh
a
snare
to
a
man
,
so
that
by
it
,
he
either
commits
some
sinne
,
or
omits
some
duty
.
When
the
fear
of
death
hath
this
influence
upon
thee
,
then
know
it
exceedeth
its
limits
.
Thou
fearest
men
more
than
God
,
thou
fearest
death
more
than
hell
and
damnation
,
Prov.
29.
25.
The
fear
of
a
man
bringeth
a
snare
.
When
it
bringeth
a
snare
upon
thee
,
conscience
saith
,
Doe
not
this
;
the
Word
of
God
saith
,
Doe
not
this
;
but
fear
of
death
saith
,
Doe
this
,
then
this
becometh
very
sad
in
the
issue
;
as
you
see
it
was
in
Peter
,
fear
made
him
deny
his
Master
.
So
in
Abraham
,
and
Isaac
,
though
so
great
examples
of
holinesse
,
yet
fear
of
death
put
them
upon
lying
and
dissimulation
.
Now
to
sinne
for
fear
of
death
,
is
a
most
absurd
and
irrational
fear
;
to
fear
the
lesse
,
and
not
to
fear
the
greater
.
Thou
doest
not
fear
to
be
damned
,
yet
thou
fearest
to
die
.
How
fully
doth
our
Saviour
convince
us
of
the
folly
of
this
fear
?
Luk.
12.
4
,
5.
I
say
to
you
my
friends
.
Though
the
Disciples
had
this
comfortable
title
and
encouraging
relation
upon
them
(
what
could
be
greater
than
to
be
Christs
friend
?
Will
Christ
forsake
his
friend
in
adversity
?
Shall
any
have
cause
to
say
to
Christ
,
as
Absolom
to
Hushai
,
Is
this
thy
kindness
to
thy
friend
?
)
Yet
how
ready
are
they
to
fear
men
and
death
immoderately
?
Therefore
he
exhorteth
them
,
Not
to
be
afraid
of
men
,
who
can
kill
the
body
,
and
after
that
have
no
more
than
they
can
do
;
but
I
will
forewarne
you
whom
you
shall
fear
.
They
need
premonitions
about
it
;
the
object
whereof
is
,
God
who
hath
power
to
cast
into
hell
,
which
he
redoubleth
,
yea
I
say
to
you
,
fear
him
.
So
that
by
this
place
we
see
,
that
it
is
a
most
and
unreasonable
fear
,
to
venture
the
damnation
of
our
souls
for
fear
of
death
:
Yet
how
often
hath
this
been
done
?
but
sometimes
it
hath
proved
so
dismall
,
as
in
Spira
,
and
others
,
that
the
guilt
of
sinne
,
and
the
terrors
of
Gods
wrath
falling
upon
their
conscience
,
have
so
greatly
overwhelmed
them
,
that
the
fear
of
death
hath
been
quite
put
out
by
a
greater
fear
.
They
have
desired
death
,
yea
they
have
hastened
to
it
,
by
offering
violence
to
themselves
.
As
the
fear
of
death
is
thus
sinfull
when
it
putteth
thee
upon
sinne
:
so
when
it
maketh
thee
omit
any
duty
that
God
requireth
;
thou
darest
not
confess
God
and
his
truth
in
the
midst
of
a
perverse
generation
;
thou
darest
not
be
valiant
for
the
truth
,
nor
plead
for
righteousness
,
this
fear
is
excessive
.
Love
to
God
,
love
to
his
glory
should
cast
out
the
fear
of
death
.
Observe
then
thy self
in
dangers
or
temptations
,
how
thou
findest
thy
fear
to
put
thee
upon
sinfull
compliances
or
omissions
,
and
presently
,
as
Jehoshaphat
in
the
midst
of
a
battel
being
in
great
danger
,
cried
out
unto
God
for
help
,
so
do
thou
to
be
delivered
from
this
sinfull
fear
,
that
is
a
deadly
enemy
encompassing
thee
about
.
Secondly
,
Thy
fear
about
death
is
sinfull
,
when
it
is
immoderate
and
disquieting
of
thee
,
so
that
thou
doest
not
walk
with
a
cheerfull
quiet
and
calm
spirit
.
So
that
although
it
may
not
put
thee
upon
any
sinfull
or
unlawfull
enterprize
,
yet
if
it
fill
thee
with
anxieties
,
with
trepidations
,
so
that
it
depriveth
thee
of
that
Evangelical
joy
and
peace
;
in
this
excess
it
is
a
sinne
.
All
that
are
truly
godly
,
Being
justified
by
faith
they
are
to
have
peace
in
their
hearts
;
yea
they
are
to
rejoyce
alwayes
in
the
Lord
;
but
the
inordinate
fear
of
death
causeth
this
Sunne
to
be
in
an
eclipse
:
and
as
men
subject
to
swooning
fits
,
or
convulsions
,
cannot
go
with
that
courage
and
confidence
up
and
down
,
as
those
who
are
freed
from
such
distempers
;
Thus
also
the
slavish
and
immoderate
fear
of
death
putteth
millstones
about
our
neck
,
is
a
continual
Ephialtes
upon
the
soul
,
filleth
the
spirit
with
heaviness
,
whereby
that
Evangelical
life
and
Gospel-conversation
that
we
are
called
unto
,
is
seldome
or
never
exercised
.
Observe
then
thy self
,
doth
such
fears
of
death
make
thy
soul
full
of
tumults
and
distractions
?
Doth
it
oppose
any
Evangelical
grace
,
or
retard
the
Spirit
of
Adoption
upon
thy
soul
?
Then
humble
thy self
,
know
thou
sinnest
against
God
,
and
pray
for
the
mortification
of
it
;
and
this
thou
art
to
do
,
though
it
doth
not
make
thee
put
out
thy
hand
to
any
evil
way
;
though
it
doth
not
make
thee
omit
any
known
duty
.
For
as
worldly
and
distrustfull
cares
,
though
lodging
only
in
the
heart
,
are
greatly
displeasing
to
God
,
though
we
do
not
thereby
fall
into
covetous
and
unjust
wayes
,
yet
the
very
cares
and
distractions
of
the
heart
are
forbidden
,
as
appeareth
by
that
reproof
given
to
Martha
,
by
our
Saviour
himself
,
Luke
10.
41.
Martha
,
Martha
,
thou
art
troubled
about
many
things
,
but
one
thing
is
needfull
.
Thus
it
is
also
in
fears
,
though
thou
art
not
instigated
thereby
to
unlawfull
wayes
to
preserve
thy self
,
yet
the
distractions
and
divisions
of
thy
heart
are
offensive
to
God
.
Therefore
as
the
Apostle
saith
,
Phil.
4.
6.
Be
carefull
in
nothing
,
but
let
your
requests
be
made
known
to
God
.
Let
prayer
rebuke
all
storms
and
tempests
of
sinfull
cares
,
so
in
nothing
be
fearfull
,
no
not
about
death
it self
,
but
commit
thy self
by
prayer
to
God
,
to
whom
the
issues
of
life
and
death
do
belong
Thirdly
,
This
fear
of
death
is
sinfull
,
when
it
excludeth
better
and
more
profitable
,
and
seasonable
fear
.
The
Scripture
doth
frequently
command
a
fear
of
God
,
and
the
serving
of
him
with
godly
trembling
,
Psal.
2.
11.
Yea
the
whole
work
of
grace
is
expressed
in
this
,
That
God
will
put
his
fear
in
our
hearts
,
Jer.
32.
40.
If
then
this
fear
of
God
did
more
prevail
and
rule
in
our
hearts
,
we
should
not
fear
diseases
and
death
so
much
as
we
do
:
The
fear
of
God
would
put
a
due
moderation
upon
all
the
powers
of
the
soul
:
This
would
regulate
the
fear
of
all
other
things
,
so
that
we
dare
not
fear
otherwayes
than
God
hath
commanded
,
then
this
natural
fear
is
compatible
with
gracious
fear
.
For
as
our
love
to
the
creatures
must
be
animated
and
regulated
by
our
love
to
God
,
so
that
we
are
never
to
love
any
thing
,
that
thereby
our
love
to
God
may
be
abated
or
diminished
:
Thus
it
must
be
in
fear
,
we
are
never
to
dread
any
thing
further
than
it
is
consistent
with
the
fear
of
God
;
therefore
it
may
fall
out
sometimes
,
that
the
fear
of
God
may
justly
put
us
upon
the
fear
of
death
,
as
when
we
walk
negligently
,
coldly
and
formally
;
when
we
do
not
make
up
our
daily
accounts
with
God
;
when
we
do
not
make
our
daily
peace
with
God
,
with
renewed
repentance
and
faith
.
If
we
live
in
this
manner
,
then
we
have
good
cause
to
fear
death
,
because
we
are
unprovided
for
it
,
it
seizeth
on
us
before
we
are
prepared
;
and
the
fear
of
God
may
justly
put
us
into
this
fear
of
death
.
For
we
know
how
great
,
holy
and
just
God
is
,
how
dreadfull
his
appearance
will
be
at
the
day
of
judgement
;
and
all
that
we
can
do
,
it
must
be
done
before
death
;
then
the
night
is
come
,
and
none
can
work
.
To
repent
,
to
bewail
our
unprofitableness
,
our
neglect
of
the
seasons
of
grace
in
hell
,
will
then
be
as
unprofitable
,
as
Esau's
teares
when
he
had
lost
his
birth-right
.
There
is
therefore
a
just
and
holy
fear
about
death
,
lest
it
should
take
us
not
doing
the
work
of
God
;
lest
it
should
come
so
unexpectedly
,
that
we
be
forced
to
cry
out
with
him
,
Inducias
usque
ad
mane
!
O
spare
me
till
to
morrow
!
Let
one
live
another
day
to
make
peace
with
God
,
and
the
fear
of
God
will
put
us
upon
this
fear
,
as
the
Apostle
said
,
2
Cor.
5.
11.
Knowing
the
terrour
of
the
Lord
,
we
perswade
men
.
Thus
it
is
here
,
Knowing
the
terrour
of
the
Lord
,
that
he
is
greater
than
our
hearts
,
that
if
they
condemn
us
,
then
God
will
much
more
;
This
will
put
a
fear
of
death
upon
us
,
because
that
is
nothing
but
the
presenting
of
our
souls
in
his
presence
.
We
read
Judg.
6.
23.
and
in
many
other
places
,
when
God
made
any
glorious
apparition
,
the
persons
who
beheld
it
were
so
amazed
and
stricken
with
the
sense
of
their
imbecillty
,
that
they
thought
they
should
die
presently
;
and
shall
not
the
thoughts
about
death
,
that
it
's
the
dislodging
of
the
soul
and
bringing
it
immediately
before
God
,
strike
much
terrour
into
us
?
This
holy
and
reverential
fear
about
death
is
laudable
,
and
is
the
fruit
of
the
fear
of
God
;
but
when
this
fear
of
death
maketh
thee
fear
God
the
less
,
or
hindereth
thee
in
the
service
of
him
,
then
cast
this
Hagar
out
of
doors
.
Fourthly
,
The
fear
of
death
is
sinfull
,
when
it
doth
proceed
from
a
sinfull
cause
.
1.
When
it
proceedeth
from
an
inordinate
love
of
life
.
An
excessive
love
of
life
doth
alwayes
beget
an
immoderate
fear
of
death
.
So
that
we
may
judge
of
the
sinfulness
of
fear
by
the
sinfulness
of
love
:
If
thy
heart
be
not
mortified
and
crucified
to
the
world
,
if
thy
heart
be
not
loosned
and
weaned
from
earthly
comforts
;
and
this
maketh
thee
afraid
to
die
,
this
is
sinfull
.
It
is
a
fundamental
qualification
required
in
every
Disciple
of
Christ
;
he
cannot
be
Christs
,
unless
he
be
above
the
love
of
all
things
,
Matth.
10.
37.
He
that
loveth
father
,
or
mother
,
or
life
it self
,
more
than
me
,
cannot
be
my
Disoiple
.
Why
then
art
thou
so
afraid
to
die
?
Is
it
because
thy
heart
is
so
dearly
engaged
in
such
relations
,
to
such
creatures
?
Be
humbled
for
this
,
and
reform
.
A
second
sinfull
cause
which
floweth
from
the
former
,
is
,
The
want
of
love
to
God
,
and
to
Christ
.
Thy
desire
is
not
with
Paul
,
To
be
with
Christ
;
thou
doest
not
judge
this
best
of
all
.
Not
to
be
willing
to
die
upon
this
account
,
must
also
be
very
sinfull
.
Do
we
not
pray
for
the
Kingdome
of
God
?
Are
we
not
to
look
for
,
and
hasten
the
coming
of
Christ
?
Are
we
not
to
be
as
pilgrims
and
strangers
in
this
world
?
Now
if
these
things
were
real
upon
thee
,
though
thou
couldst
not
avoid
a
natural
fear
,
yet
thou
wouldst
greatly
subdue
a
sinfull
fear
.
3.
There
is
a
sinfull
cause
of
the
fear
of
death
,
When
we
produce
those
actions
,
and
live
such
a
life
,
which
will
justly
make
death
terrible
.
Thou
complainest
,
I
am
afraid
to
die
,
I
dare
not
think
of
death
,
and
why
?
Thou
doest
put
stings
into
death
,
thou
increasest
the
guilt
of
thy
conscienne
,
by
living
without
repentance
and
reformation
;
and
then
it
is
no
wonder
if
such
a
sinfull
cause
make
a
sinfull
effect
.
Sinne
less
,
keep
thy
conscience
clear
,
and
then
thou
wilt
fear
death
less
.
The
last
sinfull
cause
of
the
sinfull
fear
of
death
,
is
,
Want
of
faith
in
Christ
,
and
this
even
the
godly
are
subject
to
,
though
they
live
holily
and
unblameably
,
Death
is
swallowed
up
in
victory
,
O
death
,
where
is
thy
sting
?
1
Cor.
15.
54
,
55.
but
want
of
faith
depriveth
of
this
holy
comfort
and
boldness
.
See
then
if
thy
want
of
faith
maketh
thee
fear
death
;
and
consider
that
if
so
,
this
is
very
injurious
to
Christ
,
as
if
still
death
were
not
subdued
,
as
if
death
had
conquered
Christ
,
and
not
Christ
death
.
Faith
will
make
thee
see
a
loveliness
and
another
nature
in
death
,
than
what
it
had
at
first
.
SERM.
LXVI
.
The
truly
godly
may
sometimes
passe
false
sentences
upon
their
own
Persons
and
Actions
,
and
Gods
dispensations
towards
them
.
2
COR.
1.
9.
But
we
had
the
sentence
of
death
in
our selves
,
that
we
should
not
trust
in
our selves
,
but
in
God
which
raiseth
the
dead
.
THe
second
Doctrine
remaining
from
the
clause
of
the
former
verse
,
viz.
That
the
children
of
God
judge
otherwise
,
while
they
attend
to
second
causes
and
humane
helps
,
then
they
do
,
while
they
look
to
the
power
and
promise
of
God
,
will
come
in
very
seasonably
,
as
a
branch
of
that
general
usefull
matter
,
which
this
Text
will
afford
us
.
Come
we
therefore
to
the
consideration
of
it
.
1.
It
is
a
further
amplification
of
this
trouble
which
came
upon
him
in
Asia
,
and
that
is
the
most
extream
and
highest
aggravation
that
yet
hath
been
used
,
which
is
expressed
in
the
beginning
,
We
had
the
sentence
of
death
in
our selves
.
2.
It
is
illustrated
from
the
wholsom
and
saving
end
of
this
trouble
laid
on
him
,
It
was
not
brought
upon
him
by
God
for
his
destruction
,
but
his
spiritual
good
.
His
soul
might
have
been
in
danger
,
if
his
body
had
not
been
.
He
might
have
perished
spiritually
,
if
he
had
not
been
in
danger
of
perishing
temporally
.
Now
this
blessed
effect
of
his
trouble
is
set
down
:
-
1.
Negatively
,
That
we
might
not
trust
in
our selves
.
-
2.
Positively
,
But
in
God
.
Described
by
a
sutable
property
,
Who
raiseth
the
dead
.
Let
us
begin
with
the
aggravation
;
his
trouble
was
so
great
,
That
he
had
received
the
sentence
of
death
in
himself
.
This
is
more
than
the
clause
in
the
precedent
verse
,
for
there
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
was
in
such
a
doubt
and
perplexity
about
his
life
,
that
he
did
not
see
any
way
to
evade
;
but
here
he
is
positive
,
he
comes
now
to
make
resolute
conclusions
,
He
must
die
,
He
had
received
the
sentence
of
death
.
The
Greek
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
used
here
in
this
place
onely
in
the
New
Testament
.
The
Verb
from
whence
it
cometh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Budeus
sheweth
to
have
two
more
eminent
significations
;
the
one
is
,
to
separate
and
secerne
one
thing
from
another
;
in
which
sense
I
do
not
observe
it
used
in
the
New
Testament
.
It
useth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
that
sense
,
even
as
humane
Authours
also
do
most
frequently
.
1
Cor.
1.
15.
The
spiritual
man
judgeth
all
things
,
by
searching
and
judging
he
cometh
to
discern
the
truth
from
errour
.
The
other
signification
is
to
answer
,
in
which
sense
it
is
alwayes
used
in
the
New
Testament
.
Favorinus
in
his
Lexicon
maketh
this
difference
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
former
is
a
bare
simple
Answer
made
to
any
Question
;
the
later
is
an
Answer
by
way
of
defence
against
some
accusation
.
The
proper
word
for
an
Answer
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Luke
2.
47.
Luke
20.
26.
Joh.
1.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
seldome
used
for
an
Answer
,
yet
Stephen
sheweth
out
of
Suidas
an
expression
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
like
that
à
secretis
,
one
whose
office
was
to
answer
requests
.
Hence
some
translate
it
answer
,
as
it
is
in
the
margin
.
But
the
most
genuine
translation
is
sentence
;
for
so
Hesychius
expounds
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whom
Favorinus
followeth
verbatim
in
this
,
as
in
many
other
particulars
.
It
is
true
Heinsius
on
the
place
maketh
the
word
in
a
contrary
sense
,
to
signifie
an
answer
or
inspiration
from
God
,
secretly
assuring
of
him
that
he
should
not
die
;
like
that
Act.
24.
24.
Fear
not
Paul
,
such
answers
were
by
the
Urim
and
Thummim
.
So
that
in
his
sense
it
should
imply
Gods
suretiship
or
undertaking
for
his
preservation
:
But
the
other
is
more
generally
received
,
and
the
following
words
argue
such
a
sense
.
The
word
then
doth
signifie
a
sentence
passing
upon
him
,
That
he
must
die
.
This
he
had
received
;
but
from
whom
?
Not
from
God
,
for
God
delivered
him
,
nor
from
the
Magistrate
,
there
was
no
such
Decree
that
we
read
of
against
him
:
Therfore
it
was
onely
from
his
own
feares
,
his
own
thoughts
,
which
maketh
him
say
,
He
had
received
it
in
himself
.
You
see
then
,
that
Gods
thoughts
were
others
then
Paul's
.
Paul
absolutely
concluded
he
should
die
,
but
God
had
purposed
the
contrary
.
From
whence
observe
,
That
the
godly
themselves
are
sometimes
greatly
deceived
about
Gods
administrations
to
them
.
They
are
apt
to
erre
in
their
judgements
about
Gods
dispensation
.
They
gather
such
conclusions
,
and
make
such
inferences
as
are
wholly
opposite
to
Gods
intentions
.
Though
it
be
said
that
the
people
of
God
do
communicate
with
Christ
in
some
measure
,
as
with
his
priestly
and
Kingly
Office
,
so
with
his
Prophetical
,
as
if
they
were
able
to
know
the
mind
of
God
in
many
things
,
yet
we
must
take
heed
that
such
a
principle
doth
not
draw
us
into
spiritual
delusions
.
For
nothing
is
more
ordinary
even
to
a
godly
man
,
then
to
take
his
strong
affections
and
vehement
conjectures
for
impulses
and
inspirations
from
God
.
Paul
in
this
trouble
did
absolutely
conclude
,
He
should
die
;
he
had
past
this
sentence
upon
himself
,
but
God
had
determined
otherwise
.
I
shall
handle
this
truth
more
generally
than
the
Text
doth
intend
,
yet
including
that
also
.
And
First
,
Herein
the
heart
of
a
good
man
doth
deceive
him
,
in
that
he
is
ready
to
give
such
advise
to
others
sometimes
,
which
he
may
apprehend
is
of
God
,
and
yet
it
ariseth
from
humane
perswasion
only
.
Those
that
are
godly
are
constantly
and
judiciously
to
examine
,
what
is
humane
,
and
what
is
divine
in
them
;
what
cometh
from
God
,
and
what
from
their
own
spirits
.
Sad
and
miserable
have
the
deceits
of
many
been
in
this
case
.
No
wonder
it
may
be
so
with
a
godly
man
.
For
it
hath
sometimes
fared
thus
with
those
,
who
besides
the
spirit
of
sanctification
,
have
also
been
endowed
with
prophetical
illumination
.
Nathan
,
1
Chron.
17.
2.
bid
David
do
all
that
was
in
his
heart
,
when
he
purposed
to
build
an
house
to
God
;
but
we
see
afterwards
God
did
forbid
it
.
It
is
true
,
there
were
in
the
Old
Testament
false
prophets
,
who
did
wittingly
and
willingly
sinne
,
pretending
they
had
a
word
from
God
,
when
it
was
only
a
lying
spirit
in
them
;
but
of
such
we
speak
not
.
Yea
we
read
of
a
true
Prophet
of
the
Lord
,
yet
pretending
a
word
from
God
,
when
he
did
wilfully
dissemble
all
that
while
,
1
King
.
13.
18.
For
when
a
Prophet
had
command
from
God
not
to
eat
or
drink
in
his
journey
;
This
other
Prophet
perswadeth
him
to
eat
,
saying
,
An
Angel
of
God
spake
to
him
for
that
purpose
.
Here
was
a
great
temptation
to
the
former
Prophet
to
eat
;
it
could
not
but
work
some
scruples
in
him
.
So
that
from
this
instance
Divines
do
argue
,
That
it
is
lawfull
for
a
man
to
goe
against
scruples
.
But
because
the
Prophet
did
not
,
but
was
perswaded
against
Gods
former
command
,
therefore
he
was
severely
punished
.
But
this
instance
is
not
fully
to
my
purpose
;
onely
from
that
example
we
may
see
,
That
the
corruption
in
man
inclineth
him
to
make
pretences
from
God
to
get
the
more
credit
.
Even
as
in
Paul's
time
,
some
pretended
the
Spirit
and
Revelations
about
the
day
of
judgement
.
But
the
example
of
Nathan
is
wholly
to
our
purpose
;
and
therefore
all
that
fear
God
,
are
to
pray
for
an
exact
judgement
,
to
discern
between
things
that
differ
,
and
that
more
in
our selves
than
others
.
For
such
is
our
self-love
that
we
are
difficultly
brought
to
know
the
truth
:
As
a
sensible
object
put
immediately
upon
the
sense
,
hindereth
it
in
its
operations
.
We
see
Paul
very
imitable
in
this
thing
,
1
Cor.
7.
in
answering
that
case
about
marriage
,
which
the
Corinthians
had
propounded
to
him
.
Hence
vers.
10.
&
12.
how
carefull
is
he
to
distinguish
between
that
which
he
had
from
the
Lord
directly
,
and
was
his
expressed
will
,
and
what
he
advised
as
a
faithfull
Officer
in
the
Church
,
Not
I
,
but
the
Lord
,
saith
he
.
Hence
he
concludeth
his
Discourse
in
a
most
humble
and
modest
manner
,
calling
it
his
judgement
,
onely
adding
,
I
think
also
that
I
have
the
Spirit
of
God
.
Though
you
must
know
,
that
in
all
this
Paul
was
acted
infallibly
by
the
Spirit
;
he
speaketh
not
as
an
humane
Authour
in
this
thing
.
Secondly
,
The
godly
are
deceived
,
when
they
have
some
prepossessed
principles
of
errour
in
them
,
and
then
think
Gods
dispensations
are
to
abet
and
countenance
Wilt
thou
at
this
time
restore
the
Kingdome
of
Israel
?
Here
you
see
how
much
even
the
Apostles
,
the
first
fruits
(
as
it
were
)
of
the
Spirit
were
decived
;
But
what
was
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
was
the
deceitfull
foundation
in
this
building
?
Even
a
carnal
and
an
erroneous
perswasion
about
the
temporal
dignity
and
honour
of
Christ
.
Take
then
much
heed
that
the
first
concoction
be
not
nought
,
that
there
be
not
Laesum
principium
,
some
principle
received
,
that
thou
must
not
so
much
as
question
the
truth
of
it
;
and
then
according
to
this
thou
makest
many
false
and
erroneous
conjectures
about
Gods
proceedings
to
thee
.
Thirdly
,
Then
the
godly
are
very
apt
to
be
deceived
about
Gods
wayes
to
themselves
or
others
,
when
they
judge
of
God
after
outward
and
humane
appearance
.
When
they
expect
that
God
should
do
,
as
some
high
and
mighty
Monarch
of
the
world
would
do
.
We
see
hom
Samuel
,
a
man
so
highly
proficient
in
the
fear
of
God
,
and
all
integrity
,
yet
when
he
came
to
choose
out
the
man
God
had
designed
for
the
Kingdom
,
how
quickly
he
mistook
,
and
was
at
a
loss
,
1
Sam.
16.
6
,
7.
For
when
Eliab
came
into
his
presence
,
he
said
,
Surely
the
Lords
anointed
is
here
.
But
then
observe
how
God
did
reprove
his
humane
judgement
,
when
he
said
to
Samuel
,
Look
not
upon
his
high
stature
,
for
the
Lord
seeth
not
as
man
seeth
,
adding
also
the
ground
of
it
,
because
man
judgeth
by
outward
appearance
,
but
God
judgeth
the
heart
.
It
is
true
,
the
godly
have
this
promise
,
that
many
things
shall
be
manifested
to
them
,
which
to
others
the
Lord
will
not
reveal
,
Psal.
25.
14.
The
secret
of
the
Lord
is
with
them
that
fear
him
.
Hence
we
have
that
notable
expression
to
Abraham
by
God
,
when
he
was
purposed
to
destroy
Sodome
,
Gen.
18.
17.
Shall
I
hide
from
Abraham
the
thing
that
I
will
do
?
and
one
reason
is
,
because
he
will
command
his
children
,
and
his
houshold
to
keep
the
way
of
the
Lord
.
We
have
likewise
a
very
comfortable
expression
which
our
Saviour
useth
to
his
Disciples
,
John
15.
15.
Henceforth
I
call
you
not
servants
,
for
the
servant
knoweth
not
what
his
Lord
doth
,
but
I
have
called
you
friends
,
for
all
things
I
have
heard
of
my
Father
I
have
made
known
to
you
.
From
this
it
is
,
that
some
eminently
godly
men
have
been
endowed
with
a
prophetical
spirit
,
and
have
used
much
boldness
in
prayer
to
God
,
as
that
known
expression
of
Luthers
,
Fiat
voluntas
mea
Domine
.
In
Savo●●r●la
likewise
,
even
Machiavil
did
acknowledge
a
Divine
Spirit
in
him
:
Many
things
he
fore-told
,
which
came
to
passe
,
and
had
bold
accesse
to
the
throne
of
grace
,
as
if
he
had
been
another
Moses
,
speaking
to
God
face
to
face
.
In
his
Homilies
upon
Micah
he
hath
wonderfull
assertions
about
his
predictions
.
But
extraordinary
priviledges
,
and
that
in
some
cases
onely
,
must
not
be
extended
to
all
.
When
the
glory
of
God
,
and
the
good
of
his
Church
is
concerned
,
God
doth
come
with
more
familiar
discoveries
of
himthan
at
other
times
.
But
though
this
be
so
,
yet
the
godly
are
many
times
deceived
in
themselves
and
about
others
,
and
that
because
they
judge
according
to
outward
appearance
.
Fourthly
,
Then
are
the
people
of
God
apt
to
be
deceived
about
themselves
,
When
they
yeeld
too
much
,
or
give
too
much
credit
to
the
strong
affections
,
and
raised
zeale
,
as
they
thinke
,
for
the
glory
of
God
.
In
such
particulars
they
have
many
times
failed
as
men
,
yea
so
as
they
have
sinned
thereby
,
and
offended
God
.
Thus
Peter
did
exceedingly
fail
,
Matth.
16.
23.
when
out
of
his
great
affection
to
his
Master
,
he
said
,
Master
,
save
thy self
;
What
a
severe
reproof
did
his
humane
affections
meet
with
?
Get
thee
behind
me
Satan
,
for
thou
savourest
not
the
things
of
God
,
but
of
man
.
Little
did
Peter
expect
such
words
for
that
which
he
thought
was
his
good
will
,
if
not
piety
to
Christ
.
The
like
also
we
find
in
those
Disciples
,
Luke
9.
55.
when
they
would
have
fire
come
from
Heaven
to
be
avenged
on
the
Samaritans
,
because
they
would
not
receive
Christ
;
for
there
Christ
gave
them
a
check
,
saying
,
Ye
know
not
what
spirit
ye
are
of
.
They
thought
that
to
be
a
Divine
Spirit
,
they
thought
the
same
heavenly
breathing
and
motion
to
be
upon
them
,
as
was
upon
Elias
;
but
(
alas
)
they
did
not
know
what
spirit
it
was
.
We
find
also
Paul
deceived
,
or
at
least
forbidden
in
some
passages
which
he
thought
greatly
promoting
the
glory
of
God
,
Act.
16.
6.
Paul
was
forbidden
to
preach
the
Word
in
Asia
,
which
implieth
a
desire
and
an
attempt
in
him
to
do
it
.
And
vers.
7.
Paul
essayed
to
go
into
Bythinia
,
but
the
Spirit
suffered
him
not
.
And
often
he
purposed
to
come
to
the
Churches
he
had
planted
.
And
although
he
saith
in
one
place
,
1
Thess.
2.
18.
I
Paul
would
have
come
to
you
once
and
again
,
but
Satan
hindered
;
yet
Satan
could
not
have
hindered
,
had
not
God
permitted
him
.
So
that
though
Satan
hindered
Paul
sinfully
,
yet
God
did
hinder
him
justly
,
and
for
wise
ends
.
Which
instances
shew
,
what
vehement
affections
the
godly
may
have
,
and
that
as
they
think
for
Gods
glory
,
when
yet
God
disposeth
farre
otherwise
.
So
that
as
God
may
sometimes
for
just
and
holy
ends
let
false
prophets
speak
truth
,
as
Deut.
13.
1.
a
false
prophet
or
dreamer
may
tell
a
thing
which
may
come
to
passe
,
and
the
Lord
suffer
this
,
to
tempt
and
try
his
people
.
Thus
Balaam
,
though
a
wicked
man
,
and
a
Sorcerer
,
did
prophesie
of
the
happy
things
that
were
long
after
to
come
upon
Israel
.
Yea
the
Philistims
Priests
and
Diviners
,
did
by
Gods
special
permission
,
1
Sam.
6.
direct
to
such
means
about
the
Ark
,
and
order
strange
wayes
about
the
milch
Kine
,
to
discover
whether
their
evil
was
of
God
,
or
not
;
and
all
this
proved
successefull
.
As
(
I
say
)
God
may
for
wise
and
just
ends
suffer
the
Devils
instruments
to
foretell
that
which
is
true
,
and
speak
aforehrnd
of
things
that
shall
and
will
come
to
passe
;
so
on
the
other
side
,
God
may
sometimes
hide
things
from
his
own
people
,
yea
his
own
Prophets
,
so
that
they
may
not
know
them
.
As
Elijah
told
Gehezi
,
The
Lord
had
hid
from
him
what
the
Shunamites
grief
was
.
The
people
of
God
then
are
to
walk
in
all
humility
;
and
as
they
are
not
to
believe
every
spirit
,
but
try
the
spirit
of
others
;
so
also
they
are
not
to
believe
their
own
spirit
,
but
to
try
that
.
Fifthly
,
The
people
of
God
are
apt
to
be
deceived
about
themselves
,
thinking
otherwise
than
indeed
it
is
,
and
that
about
the
frames
of
their
heart
,
in
respect
of
the
workings
of
grace
.
As
Paul
received
a
sentence
of
death
upon
himself
,
so
sometimes
the
children
of
God
,
a
more
terrible
sentence
upon
themselves
,
even
that
they
are
damned
,
that
they
are
cast-awayes
,
that
God
hath
forsaken
them
,
that
they
have
no
true
grace
,
that
all
their
Religion
is
but
hypocrisie
.
Even
these
sad
decrees
the
godly
in
their
temptations
do
receive
in
themselves
;
but
God
doth
not
passe
this
sentence
upon
them
,
neither
doth
the
word
of
God
;
it
is
their
deceived
and
tempted
heart
.
Thus
also
it
is
for
grace
,
they
many
times
are
deceived
,
thinking
they
can
do
those
things
for
God
,
which
when
put
upon
the
trial
,
they
cannot
.
As
Peter
thought
,
Though
all
men
should
for
sake
him
,
yet
he
would
not
.
Oh
how
little
do
the
godly
know
of
their
hearts
,
how
mutable
,
how
contradictory
to
themselves
?
And
all
because
they
think
that
is
not
in
them
,
which
indeed
is
.
As
there
are
dangerous
Rocks
in
the
Sea
,
when
you
would
think
by
the
waters
that
cover
them
all
were
safe
and
harmlesse
.
It
was
this
made
David
so
affectionately
cry
out
,
Psal.
19.
Who
can
understand
his
errours
?
Cleanse
me
from
secret
sins
;
and
thereupon
prayeth
,
Keep
back
thy
servant
from
presumptuous
sinnes
.
Remember
that
in
thy
heart
there
are
secret
concavities
and
windings
,
that
it
will
put
on
many
shapes
and
forms
,
seeming
an
humble
heart
,
when
it
is
proud
,
an
heavenly
heart
,
when
it
is
earthly
.
SERM.
LXVII
.
The
People
of
God
often
pass
false
judgement
upon
the
dispensations
of
God
towards
them
.
The
Reasons
from
whence
this
false
judgement
proceeds
,
with
Rules
to
prevent
it
.
2
COR.
1.
9.
But
we
had
the
sentence
of
death
in
our selves
,
that
we
might
not
trust
in
our selves
.
WE
have
observed
from
the
first
part
in
this
Verse
,
That
even
the
godly
themselves
are
apt
to
be
deceived
about
Gods
dispensation
towards
them
.
They
make
false
conclusions
because
they
erre
in
some
premisses
.
It
remaineth
that
after
some
generall
and
remote
instances
,
we
come
to
insist
on
that
which
the
Text
affordeth
,
viz.
That
then
the
People
of
God
are
deceived
,
when
they
judge
of
Gods
dealings
according
to
sense
and
humane
helps
,
not
according
to
Gods
power
and
his
promise
.
And
with
this
deceit
the
Children
of
God
are
frequently
overtaken
.
How
often
do
we
find
David
in
many
of
his
Psalmes
thus
deluded
?
what
false
conclusions
doth
he
many
times
make
about
himself
and
his
affaires
,
and
all
this
did
arise
because
he
limiteth
God
to
his
own
thoughts
and
expectations
;
if
God
remove
not
such
impediments
;
if
his
helps
come
not
in
before
such
a
time
,
then
they
conclude
all
is
hopeless
.
It
is
said
of
the
people
of
Israel
,
that
they
limited
the
holy
one
of
Israel
,
Isa.
78.
41.
And
wherein
did
this
appeare
?
The
Psalmist
spake
of
it
before
,
viz.
Can
God
furnish
a
Table
in
the
Wilderness
;
They
grant
he
provided
water
for
them
even
out
of
the
Rock
the
streames
overflowed
:
But
can
he
give
bread
,
can
he
give
flesh
also
?
Oh
blind
and
foolish
unbelief
,
Is
it
not
as
easie
for
God
to
provide
bread
as
water
in
a
dry
Wilderness
!
but
they
limited
God
to
their
own
thoughts
and
wayes
.
Now
this
sinne
of
limiting
God
to
such
humane
helps
and
wayes
as
we
propound
to
our selves
,
doth
insinuate
very
much
into
the
hearts
of
those
those
that
are
godly
.
What
was
that
expression
of
David
,
I
shall
one
day
perish
by
the
hand
of
Saul
,
but
bitter
fruite
from
that
bitter
root
?
Oh
how
often
do
the
people
of
God
in
their
extremities
say
,
Can
God
furnish
a
Table
in
the
Wilderness
?
Those
millions
of
thoughts
which
eat
thee
up
in
a
dividing
distrusting
way
,
how
shall
this
difficulty
be
overcome
,
how
shall
that
want
be
supplyed
,
what
if
God
suffer
such
a
thing
to
be
,
then
where
am
I
?
Is
not
all
this
to
say
,
Cen
God
prepare
bread
in
the
Wilderness
?
And
this
way
Paul's
desponding
thought
in
this
trouble
.
The
extremity
is
great
,
death
is
at
hand
,
there
is
no
way
to
escape
it
;
but
that
which
deceiveth
him
,
is
because
he
looketh
only
to
sensible
helps
,
he
considers
the
instruments
,
not
the
hand
in
which
they
are
.
This
is
a
very
secret
insinuating
sinne
,
and
therefore
the
godly
are
more
diligently
to
watch
and
pray
against
it
,
that
it
do
not
at
any
time
overcome
them
.
Take
heed
of
living
by
sense
,
The
Apostle
disclaimeth
such
a
life
in
the
behalf
of
the
godly
,
2
Cor.
5.
7.
We
walk
by
faith
,
and
not
by
sense
.
Did
faith
make
us
overlooke
instruments
,
second
causes
and
all
Creatures
,
how
certain
and
constant
would
the
hopes
of
the
godly
man
be
?
The
Sun
would
alwayes
go
down
upon
a
peaceable
fixed
,
serene
frame
of
heat
;
but
when
faith
prevaileth
and
for
that
composeth
the
soul
,
and
maketh
it
like
the
Rock
,
which
though
one
wave
after
another
fiercely
assault
,
yet
that
abideth
in
the
same
place
still
;
so
though
conditions
alter
,
though
unheard
causes
and
helps
be
mutable
,
yet
because
God
is
the
same
,
and
the
promise
is
the
same
,
he
therefore
continueth
the
same
:
Let
then
the
Children
of
God
examine
and
search
their
hearts
more
in
this
particular
,
see
if
the
cause
of
all
thy
disquietness
,
of
all
thy
troubles
and
feares
do
not
arise
from
this
,
that
thou
art
deceived
,
that
thou
passest
false
judgement
upon
thy self
;
certainly
the
Devill
is
enemy
enough
to
thy
comfort
,
he
indeavours
to
seduce
thee
and
deceive
thee
;
Do
not
thou
joyn
with
him
against
thy
own
true
and
solid
comfort
.
But
let
us
proceed
to
examine
the
grounds
of
this
truth
.
And
The
first
is
,
Because
the
godly
are
apt
to
be
hasty
and
too
quick
in
judgeing
these
things
.
They
do
not
consider
and
well
weigh
all
things
together
.
They
do
not
compare
Gods
promises
and
his
providences
together
;
They
do
not
set
Gods
word
and
his
workes
together
,
Insipientis
est
aspicere
ad
pauca
,
they
cast
their
eyes
only
upon
that
which
is
discouraging
.
They
look
upon
the
dead
wombe
and
not
on
the
power
of
God
,
and
this
inconsiderateness
makes
them
pass
false
judgement
,
Psal.
31.
22.
I
said
in
my
haste
I
am
cut
off
from
before
thy
eyes
,
and
again
Psal.
116.
11.
I
said
in
my
haste
all
men
are
liars
.
You
see
what
hasty
and
sudden
thoughts
and
words
may
come
from
those
that
feare
God
.
Oh
do
not
judge
in
thy
rashness
,
do
not
conclude
this
or
that
in
thy
haste
,
but
consider
,
debate
and
compare
all
things
together
.
Moses
though
so
meek
a
man
,
and
the
faithfull
Servant
of
God
,
yet
in
a
suddain
haste
spake
unadvisedly
with
his
lips
.
Examine
then
,
whether
most
of
those
thoughts
whereby
thou
hast
wronged
God
and
wronged
thy self
,
have
not
risen
from
unadvised
hastiness
.
Thou
saist
in
thy
haste
,
God
forsaketh
thee
,
thou
saist
in
thy
haste
,
thou
shalt
be
undone
.
2.
Another
reason
why
the
godly
are
so
apt
to
be
deceived
in
Gods
administrations
,
they
are
apt
to
be
passionately
transported
with
anger
and
feare
;
and
these
are
like
a
misty
foggy
vapour
to
the
Sun
,
that
doth
obnubilate
it
,
and
obscure
the
light
.
When
David
doth
conclude
he
is
cast
off
,
and
cut
off
,
he
doth
not
only
this
in
his
haste
,
but
in
his
passions
also
.
It
is
anger
maketh
him
say
so
;
it
is
grief
maketh
him
say
so
;
his
spirit
is
often
troubled
,
leavened
,
and
overwhelmed
within
;
so
that
as
when
the
water
is
bemuddied
,
we
are
not
able
to
see
those
little
stones
in
the
bottome
,
which
when
clear
we
might
do
:
Thus
it
is
here
,
when
the
heart
is
moved
with
fear
and
grief
,
when
it
is
in
sad
commotions
,
then
it
is
no
wonder
if
it
judge
erroneously
,
anima
sedendo
&
quiescendo
sit
sapiens
.
Let
reason
and
wisdome
,
or
faith
,
rather
meet
thy
passionate
heart
,
as
Abigal
did
David
,
and
this
may
prevent
many
sad
things
,
which
prove
a
trouble
to
thee
afterwards
:
let
it
therefore
be
thy
wisdome
when
thou
art
ready
to
give
this
censure
,
and
pass
that
sentence
about
thy
affaires
,
or
Gods
dealings
with
thee
,
to
stay
till
the
heat
and
commotions
of
thy
soul
be
over
:
fear
and
anger
and
grief
,
these
are
ill
counsellours
;
erect
such
a
Tribunall
in
thy self
,
as
they
say
that
of
the
Areopagite
was
,
no
man
was
to
move
the
affections
by
any
Rhetoricall
indeavours
,
least
thereby
the
judgement
might
be
perverted
.
3.
Therefore
the
godly
may
misjudge
and
conclude
contrary
to
what
God
because
of
the
want
of
that
spirituall
skill
and
wisdome
,
which
is
requisite
,
when
we
are
to
inquire
or
determine
about
Gods
proceedings
.
Clouds
and
darkness
saith
the
Psalmist
,
Psal.
29.
7.
are
round
about
his
pavilion
,
and
as
his
essence
is
a
light
that
none
can
draw
nigh
unto
;
so
also
his
administrations
do
far
exceed
our
naturall
capacity
,
and
therefore
we
are
not
able
to
comprehend
his
counsell
and
wayes
.
Now
although
this
be
so
,
yet
as
the
Scripture
is
a
Directory
to
us
,
how
we
are
to
conceive
of
his
nature
,
so
it
doth
also
teach
us
how
we
are
to
understand
his
actions
.
The
Scripture
is
a
Key
that
doth
in
some
particulars
even
open
the
deep
things
of
God
;
and
as
Sampson
out
of
love
did
disclose
to
Dalilah
such
secret
things
,
that
none
else
did
or
could
know
,
so
(
setting
aside
many
imperfections
in
the
comparison
)
doth
God
out
of
his
love
to
his
Church
reveale
to
them
,
wherein
his
strength
lyeth
,
how
she
may
prevaile
with
him
,
which
way
if
she
take
,
she
is
sure
to
have
good
acceptance
with
him
;
but
to
receive
this
,
there
is
a
Heavenly
wisdome
and
skill
required
.
When
the
Apostle
1
Cor.
2.
14
,
15
,
16.
made
a
distinction
between
a
naturall
man
and
a
spirituall
as
to
their
judgement
and
discerning
,
(
for
by
the
naturall
man
cannot
be
meant
a
weake
Christian
,
as
a
late
Writer
would
have
it
,
which
is
the
greater
wonder
,
because
those
of
his
way
(
I
mean
the
Arminians
,
)
think
they
strongly
conclude
Paul
doth
not
speak
Rom.
7.
in
the
person
of
a
regenerate
man
,
because
he
cals
himself
carnall
,
and
yet
this
Authour
though
of
the
same
judgemen
with
them
will
by
a
naturall
man
understand
a
babe
in
Christ
,
or
a
weak
Christian
.
)
The
Apostle
(
I
say
)
making
this
distinction
between
these
two
,
saith
,
The
naturall
man
receiveth
not
the
things
of
God
,
because
they
are
spiritually
discerned
.
Now
there
must
be
alwayes
some
proportion
between
the
faculty
and
the
object
.
The
eye
cannot
see
musick
,
nor
the
eare
heare
colours
,
nor
doth
a
Beast
understand
reason
;
but
then
the
spirituall
man
having
received
the
Spirit
of
God
,
he
judgeth
all
things
,
and
such
have
the
mind
of
Christ
.
There
is
then
that
Heavenly
and
holy
wisedome
which
if
we
receive
from
above
,
if
we
plow
with
this
Heifer
,
we
are
able
more
exactly
and
certainly
to
judge
of
Gods
proceedings
then
otherwise
we
could
do
;
for
as
God
giveth
it
to
his
people
to
understand
the
mysteries
of
the
Gospell
,
when
they
are
hid
from
other
mens
eyes
;
so
to
the
godly
it
is
impart
given
to
understand
the
wayes
and
workes
of
the
Lord
,
that
thereby
they
may
prevent
those
delusions
or
deceits
which
otherwise
they
are
lyable
unto
.
Whereupon
it
is
,
that
because
in
this
particular
as
well
as
in
other
,
we
know
but
in
part
,
we
have
heavenly
wisedome
but
in
part
.
Therefore
it
is
that
we
do
so
often
miscarry
.
As
in
all
civill
Governement
there
are
arcana
imperii
,
secrets
of
state
,
which
only
the
wise
favorite
is
admitted
unto
,
the
single
and
credulous
Subject
he
believeth
the
pretences
and
appearances
of
things
.
Thus
God
also
,
though
in
a
wise
and
just
manner
hath
his
secrets
in
governing
of
his
Church
,
he
proceedeth
in
such
methods
that
to
the
judgement
of
flesh
and
blood
do
appeare
very
improbable
and
unlikely
ever
to
produce
any
blessed
end
;
and
hence
it
is
that
the
carnall
wise
men
of
the
world
are
so
often
taken
in
their
own
craft
,
and
wherein
they
deale
not
only
proudly
,
but
wisely
,
God
is
above
them
;
whereas
if
they
had
understood
the
method
of
Gods
proceedings
,
they
would
not
have
been
found
so
foolishly
to
fight
against
God
:
but
the
godly
have
Scripture
wisedome
and
prudence
,
and
therefore
are
not
wholely
in
the
dark
,
but
while
they
follow
them
,
are
kept
from
those
bogs
and
pits
,
which
others
are
very
ready
to
fall
into
;
we
may
instance
in
some
of
those
Divine
Maximes
of
state
.
As
1.
The
understanding
of
this
truth
will
prevent
much
false
judgment
,
viz.
When
we
consider
that
God
delights
to
carry
on
the
great
things
of
his
Church
in
a
contrary
way
to
humane
thoughts
and
expectations
,
let
us
instance
in
that
main
foundation
of
all
our
comfort
and
duty
;
Christ
Crucified
with
the
benefits
and
effects
flowing
from
him
.
Was
not
this
the
master
piece
of
Gods
wisedome
,
and
power
,
and
mercy
,
yet
how
contrary
and
unsuitable
to
the
judgement
of
flesh
and
blood
,
for
God
to
be
made
Man
,
and
Man
not
in
a
glorious
externall
way
as
the
great
Potentates
of
the
world
,
but
in
a
most
abject
and
ignominious
way
;
and
then
by
such
an
accursed
and
reproachfull
death
,
to
procure
our
pardon
of
sinne
,
and
acceptation
with
God
;
it
hath
so
much
absurdity
in
it
to
flesh
and
bloud
,
that
to
the
Jewes
it
was
a
stumbling
block
,
and
to
the
Gentiles
foolishness
.
Non
pudet
,
quia
pudendum
omnino
credibile
,
quia
prorsus
impossibile
.
What
the
thoughts
of
men
were
about
Christ
,
while
working
out
our
redemption
,
appeareth
Isa.
13.
2
,
3
,
4.
There
is
no
beauty
that
we
should
desire
him
,
he
is
despised
and
rejected
of
men
,
we
did
esteem
him
smitten
of
God
;
So
that
generally
all
the
Nations
of
the
Jewes
were
deceived
about
a
Messiah
;
yea
the
Disciples
themselves
were
full
of
prejudices
in
this
Point
.
This
then
is
Gods
way
to
do
the
great
things
of
his
Church
,
in
a
super-humane
way
;
So
that
even
then
when
the
things
themselves
are
not
super-naturall
,
yet
the
manner
of
accomplishing
them
is
wholely
above
nature
.
What
therefore
God
speaketh
in
one
case
to
his
people
about
the
pardon
of
sinne
,
Isa.
55.
8
,
9.
is
true
in
all
the
rest
of
Gods
administrations
,
My
thoughts
are
not
as
your
thoughts
;
For
as
the
Heavens
are
higher
then
the
Earth
,
so
are
my
wayes
higher
then
yours
.
By
this
it
is
plain
,
that
a
Dwarfe
is
as
able
to
reach
to
the
Heavens
,
as
we
are
to
comprehend
Gods
wayes
;
so
that
whatsoever
God
doth
for
thee
whether
body
or
soul
,
it
is
a
mystery
.
All
will
be
wonderfull
,
and
marvelous
in
thy
eyes
;
As
he
said
that
was
not
worthy
the
name
of
eloquence
which
did
not
beget
admiration
in
the
Hearers
;
So
the
Lord
accounteth
of
nothing
as
beseeming
his
Majesty
which
may
not
put
the
soul
in
admiration
:
possess
thy
soul
with
this
principle
,
and
thou
wilt
not
be
often
in
thy
complaints
;
I
looked
for
this
and
hoped
for
that
,
but
God
hath
taken
away
that
I
never
dreamed
off
.
2.
Another
Rule
is
,
That
when
God
hath
promised
to
do
any
thing
for
his
people
,
yet
he
doth
for
the
most
part
seem
to
go
contrary
to
it
,
especially
at
first
,
as
when
Abraham
was
promised
a
great
Posterity
;
David
a
Kingdome
,
they
met
at
first
with
nothing
,
but
what
did
make
against
these
,
so
that
his
providence
did
seem
to
gainsay
his
promise
.
Now
if
this
be
not
known
,
how
quickly
will
the
godly
be
deceived
.
The
world
was
a
great
Chaos
and
confusion
before
it
was
made
so
glorious
as
now
it
is
.
3.
This
will
prevent
mistake
also
,
when
we
consider
,
That
God
doth
usually
hide
himselfe
and
deny
help
,
till
every
thing
be
desperate
,
and
then
he
cometh
to
help
.
When
the
poore
creple
that
lay
so
many
years
,
and
could
not
be
put
into
the
Poole
,
said
,
I
have
no
help
,
then
Christ
healed
him
;
Christ
did
not
provide
Wine
at
the
Marriage
Feast
till
all
was
spent
;
Moses
cometh
when
the
●aske
of
brick
is
doubled
;
in
the
Mount
the
Lord
will
be
seen
.
Would
not
this
truth
alone
deliver
thee
from
many
conclusions
,
as
if
God
had
forsaken
thee
,
and
would
be
mercifull
no
more
.
What
if
Christ
do
with
thee
as
that
Woman
of
Canaan
to
put
thee
off
,
to
call
thee
Dog
?
Is
it
not
to
provoke
thy
faith
and
importunity
more
?
4.
The
Heavenly
Artist
remembers
this
Rule
also
,
That
God
will
sometimes
alter
his
ordinary
wayes
,
do
things
because
of
his
soveraignty
and
prerogative
.
What
Disputes
and
different
thoughts
had
Job
and
his
friends
about
Gods
dealing
with
him
in
his
particular
,
wherein
both
Job
and
his
friends
were
at
a
loss
;
only
Job
spake
more
rightly
then
they
?
Yet
God
discovereth
his
greatness
and
Najesty
to
Job
,
thereby
informing
of
him
that
he
did
not
sufficiently
consider
his
own
weakenesse
,
and
Gods
infinite
greatness
.
5.
And
lastly
,
God
delights
to
put
his
people
upon
a
life
of
faith
,
and
that
in
temporall
and
spirituall
mercies
,
The
just
shall
live
by
his
faith
.
This
faith
doth
exalt
God
and
debase
man
;
now
saith
and
sense
they
are
opposite
,
one
flyeth
up
to
Heaven
,
the
other
crawleth
on
the
ground
;
and
therefore
the
most
believing
Christian
is
the
least
erring
.
As
the
Astronomer
judgeth
not
by
sense
,
but
his
Artificiall
Instruments
,
of
the
celestiall
bodies
,
and
that
maketh
him
not
deceived
:
Thus
judge
by
faith
,
speake
by
faith
,
conclude
by
faith
,
and
then
thou
wilt
not
fall
into
the
Ditch
.
SERM.
LXVIII
.
Of
humane
and
divine
Trust
,
and
of
the
true
and
proper
Objects
of
our
Confidence
.
2
COR.
1.
9.
That
we
should
not
trust
in
our selves
,
but
in
God
,
which
raiseth
the
dead
.
THe
trouble
which
came
upon
Paul
in
Asia
being
described
in
severall
aggravating
particulars
,
the
next
thing
he
intends
,
is
to
informe
us
about
the
holy
and
gracious
end
which
God
intended
in
all
this
.
The
Lords
purpose
was
by
this
heavy
exercise
to
bring
Paul
off
from
all
self-confidence
,
to
weane
him
from
all
humane
props
,
to
teach
him
to
depend
upon
God
alone
.
Even
Paul
though
so
great
a
proficient
in
holiness
,
who
doth
propound
himself
a
patterne
for
others
to
follow
,
yet
he
needeth
this
self-emptying
,
he
is
prone
to
have
some
secret
confidence
in
himself
,
and
therefore
God
as
the
wise
physician
provideth
some
bitter
pils
to
kill
such
Wormes
as
these
.
The
last
spirituall
enemy
which
grace
is
to
destroy
in
a
regenerate
man
,
is
self-dependence
:
so
hard
a
matter
is
it
to
be
wholy
wrought
out
of
our self
,
that
God
may
be
all
and
we
nothing
.
The
finall
cause
therefore
of
this
trouble
we
have
here
most
divinely
described
by
Paul
,
which
is
set
down
first
Negatively
,
That
we
might
not
trust
in
our selves
,
Then
Positively
,
but
in
God
,
with
the
reason
of
it
,
he
raiseth
from
the
dead
;
Let
us
consider
the
Negative
that
we
may
not
trust
in
our selves
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
used
sometimes
in
Scripture
of
a
divine
trust
,
and
sometimes
of
an
humane
,
of
a
divine
trust
,
Heb.
2.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
will
trust
in
him
,
Eph.
3.
12.
In
whom
we
have
access
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
confidence
.
to
have
confidence
by
faith
.
There
is
then
a
divine
trust
,
which
is
nothing
but
faith
,
whereby
the
heart
of
a
godly
man
is
inabled
under
all
discouragements
though
the
Fig
tree
faile
,
though
the
Olive
tree
blossome
not
,
to
depend
upon
the
Lord
;
yea
with
Paul
to
know
how
to
abound
and
to
want
,
because
it
is
not
Creatures
,
not
this
or
that
condition
which
supports
him
,
but
God
alone
,
and
therefore
the
goodness
and
power
of
God
being
alwayes
the
same
,
his
heart
is
the
same
.
This
is
like
an
Ark
to
him
in
the
midst
of
waters
.
This
trusting
in
God
must
be
while
we
have
meanes
,
as
well
as
when
we
have
them
not
;
so
when
we
have
outward
supports
,
its
hard
to
know
whether
the
heart
doth
rest
on
them
or
God
only
;
But
of
this
more
in
the
Positive
part
.
2.
There
is
an
humane
trust
on
confidence
,
and
that
is
either
in
a
good
sense
or
a
bad
sense
:
A
good
sense
,
as
when
the
Apostle
writing
to
believers
,
doth
often
profess
his
considence
in
them
concerning
their
faithfullness
and
perseverance
Gal.
5.
10.
2
Thess.
3.
4.
Which
confidence
(
unless
Paul
spake
as
having
the
gift
of
discerning
of
spirits
)
was
within
the
bounds
of
humane
principles
,
and
so
not
like
that
confidence
which
a
man
may
have
about
his
own
estate
,
as
when
Paul
saith
of
himself
,
Heb.
13.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
trust
we
have
a
good
conscience
,
for
this
confidence
is
either
an
act
of
faith
,
or
the
sense
of
it
in
the
soul
.
In
the
next
place
,
the
Scripture
speaketh
of
an
humane
confidence
,
but
in
an
ill
and
sinfull
sense
,
as
Luke
18.
9.
When
the
Pharisees
are
said
to
trust
in
themselves
,
and
Rom.
2.
19.
some
were
confident
they
were
leaders
of
the
blind
,
and
yet
lived
in
evill
wayes
,
so
Phil.
3.
3.
There
is
a
putting
confidence
in
the
flesh
,
which
was
a
sinne
,
that
Paul
was
highly
guilty
,
of
while
a
Pharisee
,
and
that
which
did
chiefly
keep
him
off
from
faith
in
Christ
.
Now
it
is
this
humane
sinfull
trusting
in
our selves
,
that
the
Apostle
here
speaketh
of
,
and
which
God
would
prevent
in
Paul
.
From
the
end
of
God
then
so
graciously
intended
in
Pauls
trouble
,
two
things
are
observable
.
1.
That
selfe
confidence
or
trusting
in
our selves
,
is
a
sinne
so
highly
displeasing
to
God
,
that
he
doth
often
chastise
his
people
in
an
heavy
manner
to
prevent
it
.
2.
That
even
the
most
eminent
of
the
Children
of
God
are
very
prone
to
trust
in
themselves
.
Concerning
the
first
,
it
will
be
very
usefull
to
open
the
nature
of
this
self-trusting
,
it
being
a
sinne
secretly
involved
and
latent
in
our
breasts
,
that
without
much
spirituall
illumination
and
sanctification
,
we
are
not
able
to
know
when
we
are
guilty
of
it
.
To
cleare
therefore
the
nature
of
it
,
we
are
to
consider
:
1.
That
a
man
being
a
very
infirme
and
weak
miserable
thing
,
is
therefore
necessitated
to
trust
in
some
thing
or
other
.
Our
very
trusting
doth
denote
in
motu
,
but
in
quiete
.
The
very
nature
then
of
trusting
,
and
the
actings
thereof
do
proclaime
thy
inability
and
insufficiency
.
It
is
because
thou
art
a
depending
Creature
,
and
not
like
God
allsufficient
,
that
thou
art
necessitated
to
trust
in
some
thing
without
.
2.
This
trusting
by
originall
sinne
is
horribly
corrupted
and
perverted
as
well
as
the
other
actings
and
powers
of
the
soul
,
for
it
is
wholely
perverted
3.
Our
trusting
and
confidence
being
naturally
thus
put
from
God
the
right
object
,
hence
it
is
that
it
emptyeth
it selfe
into
many
streames
,
insomuch
that
we
have
as
many
sinfull
confidences
almost
as
there
are
Creatures
in
the
world
.
As
the
Prophet
told
the
people
of
Israel
,
that
his
gods
multiplyed
acording
to
their
Cities
,
they
had
as
many
Idols
as
such
places
;
so
we
may
inlarge
it
about
carnall
confidence
,
and
say
,
it
is
according
to
all
the
Creatures
and
comforts
we
do
enjoy
.
Insomuch
that
when
our
Saviour
said
Mark
10.
24.
That
it
was
impossible
for
such
who
trust
in
riches
to
be
saved
;
the
Disciples
cry
out
,
Who
then
can
be
saved
?
signifying
thereby
,
that
every
man
hath
somewhat
he
doth
trust
in
,
as
well
as
the
rich
man
,
his
riches
:
And
because
particular
things
do
most
affect
,
let
us
instance
in
some
things
which
are
commonly
made
the
objects
of
mens
trust
.
And
do
you
apply
which
of
all
these
thy
heart
is
fixed
upon
by
trusting
in
it
;
for
thou
wilt
find
whatsoever
it
is
beside
God
,
it
will
prove
a
lye
to
thee
;
and
as
they
did
by
imsultation
say
to
Christ
,
he
trusted
in
God
,
let
him
save
him
;
so
this
will
be
a
true
derision
at
the
day
of
judgement
to
every
man
offending
this
way
.
Thou
didst
trust
in
the
power
and
favour
of
men
,
let
them
save
thee
from
Hell
,
let
them
free
thee
from
damnation
.
Another
he
did
put
his
trust
in
his
wealth
,
he
boasted
himselfe
of
that
,
now
let
thy
wealth
save
thee
,
let
that
make
thee
escape
those
everlasting
torments
if
they
can
.
Every
man
hath
some
thing
or
other
in
his
heart
he
trusteth
to
,
as
the
Ivy
that
textilis
silva
,
a
weaved
wood
,
as
Tertullian
calls
it
,
cannot
grow
without
some
Tree
or
Wall
to
leane
upon
;
so
neither
can
the
heart
of
a
man
move
or
stirre
without
dependance
upon
some
Creature
or
other
.
They
did
in
their
Sacrifice
for
the
Muses
and
Learning
offer
Ivy
to
Apollo
,
to
shew
that
Learning
would
not
or
could
not
grow
without
civill
incouragement
;
yea
and
the
Scripture
doth
often
compare
the
Church
of
God
to
a
Vine
,
and
amongst
other
reasons
this
may
be
one
,
because
the
Vine
cannot
grow
unless
something
else
beare
it
up
.
It
is
not
like
other
Trees
that
beare
up
themselves
.
Thus
both
the
world
and
the
Church
of
God
,
one
is
like
a
Vine
,
the
other
like
Ivy.
They
cannot
like
the
earth
be
centred
on
nothing
,
there
must
be
suppeditaments
to
beare
them
up
.
And
because
a
naturall
man
wants
the
life
of
faith
,
which
would
settle
him
on
God
only
;
therefore
he
runeth
out
to
innumerable
Crutches
to
help
himselfe
with
;
as
some
Creatures
for
want
of
bloud
abound
with
many
feet
to
help
them
in
their
motion
.
Now
the
Scripture
doth
suggest
most
of
these
to
us
.
And
1.
Which
is
indeed
the
worst
of
all
,
is
,
When
a
man
trusteth
in
his
own
wickednesse
,
and
beareth
himselfe
up
with
that
.
There
are
such
Sonnes
of
stay
thereon
:
An
expression
the
Scripture
doth
much
delight
to
use
,
when
it
speaketh
of
trusting
.
Here
you
see
because
men
are
subtile
,
and
powerfull
,
and
successefull
in
wickednesse
,
they
are
apt
to
trust
in
this
;
but
see
what
bitternesse
will
be
in
the
latter
end
,
Verse
13.
Their
iniquity
should
be
like
a
Wall
swelling
out
ready
to
make
a
breach
,
when
a
man
thinketh
to
lean
on
it
,
presently
it
falleth
and
overwhelmeth
him
.
The
Psalmist
also
Psalme
62.
10.
speaking
of
the
vanity
of
men
even
in
the
highest
degree
,
he
adviseth
them
not
to
trust
in
oppression
and
robbery
,
in
unjust
and
sinfull
wayes
.
Not
to
say
with
him
in
the
Poet
,
Virtus
mihi
numen
,
&
ensis
,
quem
teneo
,
My
Manhood
and
my
Sword
is
my
God
;
for
how
often
hath
God
by
tragicall
instances
in
the
world
made
it
appeare
that
such
mighty
Nimrods
had
no
more
then
à
Spiders
Web
to
trust
in
:
To
trust
then
in
sinfull
wayes
is
the
highest
degree
of
folly
.
2.
The
Scripture
informeth
of
another
sinfull
object
we
are
apt
to
trust
humane
power
and
strength
.
Who
would
not
think
,
that
where
the
greatest
might
is
,
there
is
the
greatest
cause
of
confidence
.
Yet
how
often
doth
God
infeeble
the
greatest
power
,
and
blast
the
greatest
strength
,
and
all
that
men
should
not
trust
in
themselves
.
God
would
have
the
Symbole
of
Sampsons
strength
to
be
in
his
haire
,
the
weakest
part
about
him
,
that
so
he
might
see
his
power
was
from
God
only
.
How
often
doth
God
complaine
of
Israel
of
his
sinnefull
confidence
?
Isaiah
36.
7.
They
would
go
down
to
Aegypt
,
they
would
rest
in
the
Chariots
and
Horses
of
Aegypt
;
when
yet
they
were
but
flesh
,
and
not
spirit
.
Nothing
that
is
weak
must
we
lean
upon
,
least
it
break
under
us
,
Psalme
146.
3.
Put
not
your
trust
in
Princes
,
and
the
reason
is
,
because
his
breath
goeth
forth
,
he
returneth
to
the
earth
,
Jerem.
17.
5
,
6.
You
have
there
a
curse
pronounced
against
every
one
that
shall
trust
in
man
;
the
unpr●ofitableness
also
and
ill
success
of
all
such
trusting
in
man
,
yet
how
naturall
is
this
sinne
to
us
.
To
think
if
we
have
the
favour
,
the
helpe
of
those
who
are
great
in
the
world
to
trust
in
this
more
then
in
God
,
though
it
be
such
a
sinne
that
the
Scripture
doth
scarce
speake
more
terribly
against
any
other
.
There
is
a
politicall
and
civill
Idolatry
,
as
well
as
a
spirituall
and
ecclesiasticall
one
;
and
never
did
superstitious
soules
more
devoutly
pray
to
their
Saints
and
adore
those
Images
than
these
do
flatter
,
and
attend
upon
such
humane
helps
and
powers
,
that
may
outwardly
advance
them
.
As
it
hath
been
the
high
impiety
of
some
Potentates
in
the
world
to
arrogate
a
deity
to
themselves
;
no
lesse
impiety
is
it
in
inferiors
to
depend
upon
them
for
their
help
as
if
they
were
Gods
,
and
to
fear
to
offend
them
more
then
God
himself
.
3.
Another
sinfull
way
of
trusting
,
Is
when
we
put
our
confidence
in
our
trusting
in
them
.
It
is
the
mighty
work
of
Gods
grace
,
if
thou
dost
not
trust
in
these
,
when
God
maketh
them
increase
,
and
not
to
say
of
them
as
the
Israelites
of
their
molten
Calf
,
these
are
thy
gods
O
Israel
.
Hence
it
is
that
Paul
1
Tim.
6.
17.
will
have
the
Ministers
of
God
deale
with
great
zeale
and
boldness
to
such
;
Charge
them
that
are
rich
in
this
world
,
that
they
be
not
high
minded
,
nor
trust
in
uncertain
riches
,
but
in
the
living
God
.
Though
they
be
uncertain
riches
;
though
they
make
themselves
wings
and
flye
away
;
yet
how
apt
are
we
to
put
trust
in
them
,
but
God
is
the
living
God
,
alwayes
the
same
;
whether
thou
art
living
or
dying
,
he
is
the
same
God
;
for
this
end
covetousness
is
called
Idolatry
,
Col.
3.
5.
There
is
no
rich
man
,
unless
made
humble
by
grace
,
and
rich
in
God
,
but
his
wealth
is
his
God
.
No
godly
man
can
so
heartily
trust
in
God
,
as
he
doth
in
his
wealth
.
Job
was
forced
to
purge
himself
from
this
sinne
,
as
that
which
could
not
stand
with
integrity
.
If
I
have
made
Gold
my
hope
,
or
have
said
to
fine
Gold
thou
art
my
confidence
;
If
I
have
rejoyced
because
my
wealth
was
great
,
Job
.
3.
25
,
26.
If
Job
had
done
thus
,
he
must
have
acknowledged
then
he
had
been
an
Hypocrite
.
Take
heed
then
of
this
close
lurking
sinne
.
It
would
be
endless
to
reckon
up
all
the
externall
objects
that
we
may
sinfully
trust
in
.
Therefore
the
next
kind
of
sinfull
trusting
to
be
named
,
is
concerning
that
which
is
spirituall
and
more
subtilly
carryed
on
;
for
Paul
could
not
trust
in
himself
after
this
manner
,
he
had
no
outward
power
,
nor
wealth
to
put
confidence
in
.
It
was
therefore
something
more
close
and
refined
.
SERM.
LXIX
.
What
are
those
secret
and
inward
objects
,
that
men
are
apt
to
place
their
Confidence
in
;
and
wherein
even
the
Saints
themselves
may
be
guilty
of
that
sinne
.
2
COR.
1.
9.
That
we
should
not
trust
in
our selves
.
THe
Lord
(
we
heard
)
doth
so
greatly
abhorre
self-trusting
,
that
the
end
of
these
manifold
troubles
which
are
brought
on
the
godly
,
is
to
mortifie
and
kill
this
sinne
.
There
are
two
streams
into
which
this
sinfull
trusting
doth
empty
it self
.
The
first
is
External
and
visible
,
such
as
power
and
riches
;
for
this
may
be
called
trusting
in
our selves
;
partly
because
we
look
upon
them
,
as
ours
;
and
partly
it
is
opposite
to
trusting
in
God
.
Thesecond
stream
into
which
sinfull
trusting
conveys
it self
,
is
that
which
is
Internal
and
invisible
;
and
of
this
Paul
doth
principally
speak
.
So
that
it
will
be
very
usefull
to
enquire
into
those
secret
and
soul-things
,
which
a
man
may
put
his
trust
in
.
No
man
can
live
without
trusting
in
some
thing
or
other
,
any
more
than
a
man
can
walk
without
legs
,
or
a
bird
flie
without
wings
:
But
of
all
trustings
,
those
are
most
dangerous
and
unobservable
,
which
are
put
forth
about
that
which
lieth
latent
in
us
.
And
First
,
The
Scripture
speaketh
of
that
sinfull
trusting
,
which
every
natural
man
is
in
an
high
manner
guilty
of
,
and
that
is
,
To
trust
in
a
mans
own
heart
.
Pro.
28.
26.
He
that
trusteth
in
his
own
heart
,
is
a
fool
.
Now
is
not
the
world
full
of
such
fools
?
Yea
the
Church
of
God
?
Is
not
every
unregenerate
man
this
fool
?
Can
you
perswade
him
that
his
heart
is
naught
,
that
he
is
in
a
state
of
gall
and
bitternesse
?
What
is
the
reason
,
that
under
so
many
powerfull
discoveries
out
of
Gods
word
,
every
hearer
doth
not
wring
his
hands
,
smite
upon
the
brest
,
cry
out
,
he
is
undone
,
he
is
found
out
to
be
a
sinner
,
he
cannot
flatter
and
deceive
himself
any
longer
?
Whence
(
I
say
)
is
it
,
that
most
do
sit
so
sottishly
,
so
securely
and
senslesly
under
the
preaching
of
the
Word
?
Is
it
not
because
they
trust
in
their
hearts
?
They
thank
God
they
have
a
good
heart
,
their
heart
is
right
;
and
all
this
while
,
if
they
did
truly
know
,
what
true
grace
meaneth
,
and
how
short
they
come
of
it
,
they
would
be
amazed
,
and
not
able
to
open
their
mouths
for
their
justification
any
longer
.
And
the
truth
is
we
may
call
this
the
damning
sin
.
This
is
that
which
destroyeth
soul
and
body
,
that
though
men
are
afar
off
from
the
way
of
grace
,
though
they
wallow
in
their
lusts
,
yet
they
trust
in
their
hearts
for
all
this
.
Prov.
21.
2.
Every
mans
way
is
right
in
his
own
eyes
,
but
the
Lord
poudereth
the
hearts
.
It
is
no
matter
what
thy
thoughts
,
thy
perswasions
are
,
but
how
doth
the
Lord
account
thee
?
Men
are
subject
to
a
two-fold
great
mistake
:
1.
They
mistake
about
the
Nature
of
Godlinesse
,
they
understand
not
what
it
is
,
how
high
and
rare
a
thing
that
few
do
attain
it
;
They
take
civility
for
godliness
,
they
take
the
outward
performance
of
religious
duties
for
godliness
;
they
take
some
sudden
pangs
and
fits
of
devotion
for
godlinesse
:
Thus
they
judge
copper
to
be
gold
.
But
In
the
next
place
,
if
they
do
understand
what
it
is
to
be
regenerated
,
how
great
a
matter
it
is
to
be
a
New
Creature
,
then
such
is
their
self-love
,
that
they
presently
apply
it
to
themselves
,
and
do
believe
they
are
such
ones
.
For
this
end
is
that
duty
so
often
commended
,
To
commune
with
our
own
hearts
,
to
try
and
search
our
own
hearts
.
For
this
end
we
are
informed
of
the
deceitfulnesse
and
desperate
wickednesse
of
the
heart
,
that
no
man
knoweth
it
,
that
God
only
knoweth
it
.
Thou
boastest
of
thy
heart
,
thou
trustest
in
thy
heart
.
Ah
poor
deluded
wretch
,
thou
knowest
not
what
a
sea
of
evil
thy
heart
is
;
till
grace
shine
into
that
dark
dungeon
,
thou
canst
never
perceive
the
loathsome
lusts
that
crawl
there
.
Pray
therefore
to
be
delivered
from
this
heart-trusting
,
as
from
hell
it self
.
It
is
this
that
is
the
Beelzebub
sinne
.
This
maketh
thee
shut
thy
eyes
,
stop
thy
ears
,
harden
thy
heart
;
and
therefore
till
this
root
be
pulled
up
,
no
preaching
,
no
Ministry
can
do
thee
any
good
.
For
the
first
thing
done
by
converting
grace
,
is
to
take
away
this
trusting
in
our selves
,
and
in
stead
thereof
to
work
an
holy
despair
in
our selves
.
This
the
Spirit
of
God
doth
by
convincing
of
sinne
through
the
Law
:
by
this
we
see
our selves
a
sinfull
people
,
and
a
cursed
people
;
we
are
also
convinced
of
our
impotency
and
insufficiency
to
help
our selves
.
By
this
we
are
convinced
that
it
must
be
the
righteousness
of
another
,
even
of
Christ
himself
,
and
not
our
own
,
that
we
must
appear
in
,
when
we
approach
unto
God
.
Till
therefore
thou
art
in
this
heart-trusting
way
,
as
long
as
this
good
perswasion
and
secure
thoughts
are
in
thy self
,
thou
art
wholly
out
of
the
way
to
Heaven
.
This
is
not
the
way
to
Christ
;
if
thou
art
not
wounded
,
the
good
Samaritan
will
pour
no
oil
into
thee
;
if
thou
doest
not
judge
all
things
husks
,
and
seest
thy self
ready
to
famish
,
there
will
no
entertainment
be
given
to
thee
at
thy
fathers
house
.
Oh
then
that
the
Spirit
of
God
would
in
a
mighty
and
powerfull
manner
fall
upon
such
sinfull
considers
,
that
he
would
shake
the
very
foundations
of
their
souls
.
For
as
long
as
this
self-trusting
a
bideth
in
thee
,
thy
condition
is
incurable
;
if
the
heart
be
deceitfull
above
all
things
,
why
doest
thou
believe
it
above
all
things
?
Thou
believest
thy
own
heart
more
than
Gods
word
,
more
than
the
Ministers
of
God
.
No
man
doubteth
of
his
heart
,
none
questioneth
or
examineth
his
heart
,
and
therefore
cometh
not
to
the
Word
preached
,
to
have
that
purged
,
to
have
that
cleansed
,
but
takes
it
for
an
undoubted
principle
,
that
his
heart
is
good
already
.
But
how
cometh
it
to
be
good
?
When
was
it
made
good
?
by
nature
it
is
full
of
evil
,
and
therefore
it
can
never
be
sanctified
,
but
by
the
grace
of
God
effectually
working
by
the
Ministry
.
Secondly
,
The
Scripture
instanceth
in
another
object
of
sinfull
trusting
,
that
righteousnesse
we
conceit
we
have
;
and
this
was
the
great
pharisaical
sinne
.
This
was
the
Camels
bunch
;
this
made
them
stand
in
such
immediate
opposition
to
Christ
,
that
they
rejected
his
Person
and
Offices
;
They
did
not
look
upon
themselves
as
sick
,
and
therefore
would
not
admit
of
a
Physician
.
And
oh
that
this
sinne
had
been
like
Jonah's
gourd
that
sprang
up
for
a
day
only
,
and
presently
was
consumed
;
but
it
is
a
sinne
that
passeth
from
one
generation
to
another
,
to
put
confidence
in
their
own
righteousnesse
,
to
seek
to
be
justified
by
the
works
they
do
;
Doth
not
this
reign
in
Popish
spirits
,
in
all
formalists
,
in
civil
and
moral
men
?
Do
they
not
look
to
be
saved
,
to
be
justified
by
their
works
of
righteousnesse
and
charity
?
How
often
doth
the
Scripture
thunder
against
this
sinne
?
And
indeed
well
it
may
,
for
it
maketh
our selves
our
own
Christs
,
our
own
Saviours
.
It
maketh
Christ
to
die
in
vain
.
Now
how
natural
and
imbred
a
sinne
this
is
,
appeareth
by
the
Jewes
,
Rom.
10.
3.
They
went
about
to
establish
their
own
righteousnesse
,
and
would
not
submit
themselves
to
the
righteousnesse
of
faith
.
Hence
because
this
sinne
did
so
reign
in
the
Pharisees
,
our
Saviour
spake
that
excellent
Parable
,
Luke
18.
9.
concerning
a
Publican
humbling
himself
,
and
sensible
of
his
unworthiness
,
as
being
justified
rather
than
a
Pharisee
;
He
spake
this
(
saith
the
Text
)
to
certain
who
trusted
in
themselves
,
that
they
were
righteous
.
And
why
doth
our
saviour
make
those
blessed
,
that
mourn
,
that
are
poor
in
spirit
,
that
hunger
and
thirst
after
righteousnesse
?
but
to
shew
in
what
a
blasted
and
cursed
estate
they
are
,
who
put
any
trust
in
the
good
works
they
do
to
be
justified
by
them
.
You
see
then
by
this
,
how
dangerous
and
damnable
a
thing
that
common
sinne
is
,
which
every
civil
,
every
just
and
righteous
man
is
apt
to
lean
upon
;
if
his
eyes
were
opened
,
and
his
heart
made
tender
,
he
would
not
dare
to
eat
,
or
sleep
,
or
stay
one
night
in
it
,
as
good
and
safe
,
as
now
he
believeth
it
to
be
.
Thirdly
,
Another
object
of
this
sinfull
secret
trusting
,
is
in
spiritual
or
Church-priviledges
,
or
Ordinances
,
that
we
have
more
than
others
.
This
is
also
like
the
Psalmists
plague
,
which
destroyeth
at
Mid-day
,
thousands
fall
dead
into
hell
,
because
of
this
religious
trusting
in
priviledges
and
Ordinances
.
They
trust
in
them
,
not
regarding
what
holinesse
and
godlinesse
God
doth
require
of
them
.
How
palpably
did
the
Prophet
Jeremiah
reprove
this
in
the
Jewes
,
Jer.
7.
4.
Trust
ye
not
in
lying
words
,
saying
,
The
Temple
,
the
Temple
of
the
Lord
are
these
;
but
amend
your
wayes
,
and
your
doings
,
as
vers.
3.
When
the
Prophet
exhorts
them
to
repentance
and
reformation
,
then
they
plead
,
The
Temple
of
the
Lord
,
and
the
Ordinances
.
This
is
so
enticing
a
sinne
,
that
in
the
Christian
Church
many
were
perswaded
by
false
Teachers
,
That
unlesse
they
were
circumcised
,
and
kept
up
the
Rites
of
the
Ceremonial
Law
,
they
could
not
be
justified
.
Therefore
the
Apostle
speaketh
excellently
,
Phil.
3.
3.
We
are
the
circumcision
,
which
rejoyce
in
Christ
Jesus
,
and
have
no
confidence
in
the
flesh
.
When
it
cometh
to
this
,
that
thou
doest
not
trust
in
Duties
,
or
in
Ordinances
,
but
in
Christ
,
in
them
then
art
thou
a
true
worshipper
of
God
in
the
Spirit
.
In
the
same
Chapter
Paul
layeth
upon
his
own
heart
,
what
trust
and
confidence
he
once
had
in
his
being
a
Jew
,
in
being
circumcised
,
in
his
legal
righteousness
.
But
when
it
pleased
God
to
reveal
Christ
to
him
,
What
,
doth
he
trust
in
these
priviledges
any
longer
?
No
by
no
means
,
for
he
accounts
all
things
but
dung
and
losse
in
comparison
of
that
righteousnesse
which
is
by
faith
in
Christ
.
Is
not
this
likewise
an
universal
predominant
sinne
amongst
Christians
?
Do
they
not
trust
in
their
Christianity
,
in
their
prayers
,
in
their
Baptisme
,
in
receiving
of
the
Lords
Supper
?
They
put
confidence
in
these
things
,
as
if
they
were
God
and
Christ
.
Neither
have
the
Ministers
of
the
Gospel
lesse
work
to
do
with
Christians
in
this
respect
,
than
the
Prophets
had
of
old
with
the
Jewes
.
Insomuch
that
then
onely
we
come
to
be
a
spiritual
people
,
when
we
can
discern
between
Ordinances
and
Christ
in
the
Ordinances
;
when
we
look
upon
Duties
as
the
field
,
and
Christ
as
the
pearl
hid
in
that
field
.
When
we
look
upon
the
Ordinances
as
the
hemme
of
Christs
garment
we
touch
,
but
we
look
for
vertue
to
come
forth
from
Christ
himself
.
But
when
shall
the
Ministers
of
the
Gospel
perswade
in
this
matter
?
How
long
will
it
be
ere
you
put
a
difference
between
doing
a
duty
,
and
trusting
in
a
duty
,
between
presence
at
an
Ordinance
,
and
enjoying
Christ
himself
in
that
Ordinance
.
And
thus
farre
men
destitute
of
true
solid
grace
,
may
yet
have
some
external
apparent
righteousness
,
and
other
spiritual
objects
to
rest
upon
.
Let
us
in
the
next
place
consider
,
Wherein
a
godly
man
,
yea
an
eminent
Paul
may
become
guilty
of
trusting
in
himself
.
For
seeing
God
hath
taken
that
way
for
our
justification
,
which
is
wholly
to
take
us
off
our selves
;
and
First
,
Even
a
Paul
,
an
eminent
godly
man
,
may
sinfully
trust
in
those
spiritual
gifts
and
assistance
,
which
God
hath
vouchsafed
to
him
rather
than
others
.
This
spark
of
fire
will
quickly
kindle
in
tinder
.
Hath
God
given
a
man
great
gifts
,
great
abilities
in
prayer
,
great
enlargements
above
others
:
It
must
be
the
great
work
of
grace
to
keep
this
man
humble
and
low
,
so
as
not
to
trust
on
them
.
2
Cor.
12.
7.
Paul
there
declareth
what
wonderfull
honour
God
had
vouchsafed
to
him
;
he
was
lifted
up
to
the
third
Heaven
;
he
had
abundance
of
revelations
.
So
that
God
did
in
many
extraordinary
wayes
communicate
himself
to
Paul
.
But
could
Paul
be
thus
lifted
up
upon
the
pinacle
,
and
his
head
not
turn
round
?
Can
he
drink
of
this
wine
,
and
not
be
giddy
?
No
,
he
is
in
much
danger
;
and
therefore
observe
what
way
God
taketh
with
him
at
the
seventh
verse
,
Lest
I
should
be
pufft
up
above
measure
,
there
was
given
me
a
thorne
in
the
flesh
,
a
messenger
from
Satan
to
buffet
me
.
What
this
was
is
greatly
disputed
by
the
learned
;
to
be
sure
it
was
so
heavy
and
burdensome
a
temptation
,
that
he
prayed
to
God
often
,
That
it
might
be
removed
,
but
God
would
not
take
it
off
;
and
the
reason
is
twice
declared
,
Lest
I
should
be
puffed
up
above
measure
;
what
is
this
but
to
have
confidence
in
his
gifts
and
revelations
with
those
extraordinay
dispensations
of
Gods
love
to
him
.
If
then
the
greene
Tree
be
so
apt
to
receive
these
sparkes
of
vain-glory
and
selfe-confidence
,
what
shall
the
dry
Tree
do
?
Examine
then
thy self
,
the
more
Gods
assistance
is
with
thee
,
Art
thou
the
more
lowly
in
thy
owne
eyes
?
Doest
thou
find
an
holy
fear
and
trembling
under
these
approaches
of
God
to
thy
soul
?
Art
thou
affected
at
these
wonderfull
workings
of
God
upon
thee
,
as
Peter
,
when
he
saw
that
great
miracle
about
the
fishes
,
presently
to
remember
his
own
sinfulnesse
:
Or
as
those
in
the
Old
Testament
,
who
when
they
had
any
glorious
apparitions
of
God
vouchsafed
to
them
,
were
so
considerative
of
their
own
frailty
and
imbecillity
,
that
they
generally
thought
they
should
die
immediately
?
Thus
the
more
Gods
gifts
abound
in
thee
,
doest
thou
the
more
go
out
of
thy self
?
And
think
,
now
I
am
in
a
temptation
,
the
Devil
is
ready
to
puffe
up
with
self-content
,
and
so
to
make
these
great
gifts
to
become
a
snare
to
thee
;
to
turn
these
ear-rings
(
as
it
were
)
of
gold
,
into
an
Idol
to
worship
it
.
This
is
the
reason
(
say
some
)
why
Ezekiel
is
so
often
called
Sonne
of
man
,
because
of
those
great
visions
he
had
in
reference
to
Jerusalem
.
And
Daniel
likewise
is
once
called
the
Sonne
of
man
,
for
he
had
great
revelations
concerning
the
Church
of
God
.
Now
this
Title
of
Son
of
man
might
greatly
debase
him
under
those
great
priviledges
.
God
seldome
useth
his
people
as
great
instruments
in
his
service
,
but
he
doth
something
or
other
that
shall
be
like
a
Memento
esse
hominem
.
Even
as
that
hand
of
Moses
,
in
the
stretching
out
whereof
so
many
miracles
were
wrought
,
was
affected
with
a
Leprosie
,
that
so
the
power
might
be
given
to
God
,
and
not
to
Moses
.
Thus
God
doth
wisely
mingle
gifts
and
infirmities
,
dispenseth
glorious
priviledges
,
and
manifold
chastisements
,
that
so
the
balance
may
descend
downwards
,
as
much
as
it
ascends
upwards
:
That
a
gracious
man
should
have
that
true
in
him
,
which
is
said
of
the
Element
,
In
tantum
ascendit
,
in
quantum
descendit
.
Secondly
,
A
godly
man
may
sinfully
trust
in
his
Graces
,
in
his
Holinesse
,
So
that
what
the
pharisaical
man
doth
about
his
apparent
and
external
holinesse
,
the
godly
man
in
some
measure
may
doe
about
his
real
graces
.
Insomuch
that
many
times
they
have
not
the
reward
of
a
duty
,
and
the
comfort
of
it
in
their
own
hearts
,
by
secret
pride
and
confidence
arising
in
their
heart
after
they
have
done
.
Therefore
as
pure
motives
are
to
beginne
,
so
be
sure
in
the
same
to
conclude
thy
holy
duties
.
Let
not
the
Dragon
devour
the
child
as
soon
as
it
is
borne
.
Take
heed
of
that
Euge
Bernarde
,
benedicis
.
Thou
preachest
well
,
thou
prayest
well
,
thy
heart
hath
been
as
thou
wouldst
have
it
.
For
this
is
the
danger
of
self-confidence
,
it
breedeth
out
of
holy
duties
;
other
sins
are
committed
,
because
of
sinfull
temptations
;
but
here
poison
is
sucked
from
the
sweet
herb
,
and
thy
evil
ariseth
from
thy
good
.
No
wonder
then
if
the
godly
have
many
exhortations
,
To
worke
out
their
salvation
with
fear
and
trembling
.
Not
to
be
high-minded
but
fear
.
Though
they
stand
,
to
take
heed
lest
they
fall
;
for
they
are
apt
to
trust
in
their
own
strength
,
and
their
own
power
;
and
this
maketh
way
for
their
fall
,
as
in
Peter
,
Mark
14.
31.
He
would
not
believe
he
should
deny
Christ
,
though
the
Lord
told
him
he
would
:
Yea
the
more
vehemently
he
affirmed
he
would
not
,
though
he
should
die
:
Yea
,
saith
the
same
Evangelist
,
Likewise
also
said
they
all
.
They
were
all
confident
as
well
as
Peter
,
though
not
so
much
;
yet
as
Peter
did
grosly
deny
Christ
,
so
all
the
rest
fled
from
him
.
By
this
you
see
how
dangerous
it
is
to
put
any
trust
in
our
owne
graces
.
Remember
that
place
Ezek.
33.
13.
If
a
righteous
man
trust
to
his
own
righteousnesse
,
and
commit
iniquity
,
&c.
By
trusting
to
himself
he
begins
to
fall
.
Let
then
the
Use
be
even
to
those
who
are
most
godly
,
to
take
heed
and
watch
against
this
subtil
sinne
that
may
be
in
thy
heart
,
that
may
creep
into
thy
graces
,
into
thy
duties
:
When
thou
thinkest
thy self
most
free
,
even
then
may
it
have
the
greatest
hold
upon
thee
:
Others
sinnes
come
like
a
roaring
Lion
,
this
like
a
glisteriug
Serpent
.
In
other
things
thy
sinnes
hurt
thee
,
here
thy
graces
and
duties
make
thee
fall
.
Hezekiah
humbled
himselfe
in
his
sicknesse
,
but
in
his
mercies
,
his
heart
was
lifted
up
.
Come
off
from
all
duties
,
and
all
religious
performances
,
with
trembling
reflections
upon
thy self
.
SERM.
LXX
.
Whether
Paul
speaketh
these
words
in
his
own
person
:
And
wherein
the
sinfulnesse
of
Self-confidence
appears
.
2
COR.
1.
9.
That
we
should
not
trust
in
our selves
.
THe
second
Observation
from
the
words
was
,
That
even
the
Paul
'
s
,
the
most
holy
and
eminent
men
,
are
prone
to
this
sinne
of
trusting
in
themselves
.
The
great
end
why
God
did
thus
exercise
Paul
,
it
was
to
prevent
this
sinne
above
any
other
.
Paul
(
you
heard
)
had
no
riches
,
no
honours
,
no
earthly
power
to
confide
in
.
Therefore
his
parts
,
his
revelations
,
his
graces
,
from
these
did
arise
his
danger
.
But
before
we
come
to
explain
the
Doctrine
and
amplifie
it
,
one
Question
is
to
Whether
the
Apostle
speak
this
in
regard
of
his
own
person
,
or
by
a
figure
assumes
the
person
of
other
godly
men
?
For
that
is
many
times
the
custom
of
the
Apostle
to
joyn
himself
in
number
with
such
,
whose
infirmities
he
doth
not
partake
of
,
or
is
guilty
of
,
as
1
Cor.
11.
31.
If
we
would
judge
our selves
,
we
should
not
be
judged
of
the
Lord
,
putting
himself
in
the
number
of
those
who
came
unworthily
to
the
Lords
Supper
.
For
Chrysostome
doth
so
admire
the
high
degree
of
grace
in
Paul
,
that
he
thinketh
Paul
doth
not
say
this
,
because
of
himself
,
but
by
way
of
instruction
to
others
.
There
is
also
a
late
learned
Writer
(
Amyraldus
Consid.
in
7.
cap.
ad
Romanos
,
&
contra
Gul.
Rivetum
.
)
who
thinketh
it
an
assertion
no
way
worthy
of
reproof
,
if
we
say
Paul
had
even
in
this
life
more
grace
than
some
glorified
Saints
may
have
in
Heaven
.
So
that
he
will
acknowledge
Paul
,
if
not
the
other
Apostles
,
by
a
singular
and
extraordinary
priviledge
,
to
have
obtained
perfection
.
From
whence
he
gathers
,
that
to
expound
that
Rom.
7.
of
Paul
as
regenerated
,
as
if
he
found
the
law
of
sinne
captivating
of
him
,
is
to
be
highly
dishonouring
of
that
great
Apostle
,
and
is
signally
injurious
to
the
grace
of
the
Gospel
.
And
if
this
be
so
,
then
we
cannot
say
,
that
Paul
spake
this
for
himself
,
but
for
others
.
For
if
he
had
attained
to
such
a
state
of
perfection
,
there
was
no
danger
of
pride
or
self-confidence
.
To
make
this
his
opinion
good
,
he
observeth
.
That
we
do
not
find
Paul
charged
with
any
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
any
defect
,
after
he
was
converted
.
And
besides
,
he
propounds
himself
,
as
an
example
and
a
patern
,
which
could
not
be
,
if
what
is
said
in
Rom.
7.
were
true
in
his
own
person
.
I
shall
not
enter
upon
the
Exposition
of
that
Chapter
.
But
certainly
that
which
is
here
attributed
to
Paul
,
he
would
with
the
same
fear
and
trembling
reject
,
as
he
did
the
divine
worship
the
Barbarians
would
have
given
to
him
.
For
although
it
cannot
be
denied
,
but
that
God
did
furnish
Paul
with
much
grace
,
far
above
many
others
,
yet
that
he
thought
not
of
any
perfection
in
him
,
appeareth
1
Cor.
4.
4.
where
he
saith
,
though
he
knew
nothing
concerning
himself
,
as
to
the
discharge
of
his
publick
Ministry
in
any
wilfull
careless
way
,
yet
he
was
not
justified
thereby
,
because
it
was
God
that
did
judge
him
.
God
knew
more
evil
and
corruption
in
Paul
,
than
Paul
himself
was
ever
able
to
discover
.
Besides
this
Doctrine
of
Paul's
perfection
would
overthrow
his
justification
by
the
righteousness
of
Christ
,
whereas
he
doth
in
a
most
affectionate
manner
,
Phil.
3.
8
,
9.
Count
all
things
dung
and
drosse
,
to
be
found
in
Christ
,
not
having
his
own
righteousnesse
,
but
that
which
is
by
faith
.
Hence
he
saith
,
Not
as
if
I
had
already
attained
,
or
were
made
perfect
.
Yea
we
read
of
defects
in
Paul
after
his
conversion
,
as
that
which
Amyraldus
instanceth
in
,
of
the
paroxysm
or
bitter
contention
between
Paul
and
Barnabas
.
For
although
the
Scripture
,
as
he
observeth
,
doth
not
relate
who
was
in
the
fault
,
yet
it
appeareth
very
probably
,
that
both
had
their
passions
too
inordinately
breaking
forth
at
that
time
.
Besides
that
was
a
plain
defect
of
a
sudden
perturbation
in
Paul
,
when
being
smitten
by
the
Highpriest
,
he
replied
as
it
seemeth
in
a
sinfull
commotion
,
God
shall
smite
thee
thou
painted
wall
;
which
upon
information
he
presently
retracts
.
Neither
can
that
be
an
excuse
which
some
make
,
that
he
did
not
know
him
to
be
the
Highpriest
,
because
of
the
corrupt
customes
they
had
about
bestowing
the
Priesthood
as
they
pleased
.
For
Paul
said
to
him
that
did
sit
to
judge
him
,
Sittest
thou
to
judge
me
(
saith
he
)
after
the
Law
?
Act.
23.
3.
Therefore
I
suppose
that
the
best
interpretation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
know
not
,
I
wist
not
,
is
this
,
I
attended
not
,
I
minded
it
not
.
The
injurious
dealing
Paul
met
with
,
made
him
forget
his
duty
;
so
that
he
did
not
attend
to
this
,
that
he
was
a
Magistrate
,
and
though
a
wicked
and
unjust
one
,
yet
not
to
be
reviled
.
And
that
Paul
had
corruption
within
him
ready
to
break
forth
upon
occasions
,
appeareth
2
Cor.
12.
by
Gods
dispensation
to
him
in
that
affliction
,
which
he
calleth
a
thorn
in
the
flesh
,
and
the
messenger
of
Satan
buffeting
of
him
.
I
would
easily
yeeld
to
that
learned
man
,
That
the
thorn
in
the
flesh
was
not
libidinous
or
lustfull
temptations
,
which
some
have
thought
,
not
so
much
for
that
reason
which
he
giveth
,
that
it
is
likely
God
would
cure
one
sinne
by
another
sinne
,
a
lesse
sinne
by
a
greater
.
(
For
carnal
sinnes
are
said
to
be
lesse
than
spiritual
;
and
it
is
often
Gods
way
,
to
cure
the
sinnes
of
his
people
by
letting
them
fall
into
sinne
,
driving
out
poison
by
poison
)
as
because
the
Context
doth
more
incline
another
way
,
as
might
be
shewed
.
Yea
there
is
one
place
,
which
puts
it
out
of
all
doubt
,
that
Paul
needed
both
afflictions
from
God
,
and
voluntary
humiliations
of
himself
,
lest
sparks
within
should
quickly
become
a
flame
,
by
that
known
place
,
1
Cor.
9.
22.
I
keep
under
my
body
,
and
bring
it
in
subjection
,
lest
when
I
have
preached
to
others
I
my self
become
a
cast-away
.
It
's
an
allusion
to
those
who
runne
in
a
race
,
as
the
verse
precedent
sheweth
,
who
did
strictly
observe
their
diet
and
order
,
their
body
being
temperate
in
all
things
,
that
they
might
obtain
victory
.
Thus
Paul
in
his
Christian
race
was
jealous
of
corruption
arising
in
him
,
and
clogging
of
him
,
and
so
retard
him
therein
.
This
I
have
been
the
larger
upon
,
because
it
maketh
the
more
for
the
comfort
of
the
godly
to
know
,
that
even
such
as
Paul
had
so
much
corruption
and
evil
within
them
,
as
well
as
they
,
that
did
not
the
Lord
use
several
means
to
humble
them
,
were
he
not
alwayes
filing
of
their
rust
,
cleansing
out
their
spots
,
they
would
quickly
become
very
loath
some
and
unclean
.
Now
in
the
pursuing
of
this
Doctrine
,
because
I
have
already
opened
the
nature
of
this
self-trusting
;
I
shall
only
aggravate
the
evil
of
it
,
that
because
the
godly
are
so
prone
to
it
,
they
may
the
more
bewail
it
,
and
watch
against
it
.
And
certainly
the
people
of
God
doe
not
thinke
and
meditate
upon
the
evil
of
this
sinne
enough
,
you
heare
them
complaining
often
of
other
sinnes
,
they
lie
heavy
upon
their
hearts
,
but
very
little
of
this
whereas
this
is
like
sweet
poison
,
it
destroyeth
,
and
you
feele
it
not
.
And
First
,
It
must
nneds
be
a
sinne
highly
displeasing
God
,
Because
he
doth
so
severely
chastise
his
own
people
to
prevent
this
sinne
.
The
sharper
physick
is
given
,
above
his
strength
,
but
that
he
might
see
his
own
feebleness
and
infirmity
,
and
might
accordingly
trust
in
God
onely
.
Lighter
and
lesser
afflictions
do
not
drive
thee
out
of
all
humane
props
;
thou
hast
some
creature-consideration
or
other
,
that
doth
make
thee
bear
up
thy
heart
;
but
when
God
cuts
every
rope
,
and
drives
the
ship
into
the
midst
of
the
Sea
,
among
waves
and
tempests
,
then
thou
art
provoked
to
look
up
unto
God
.
Let
then
the
children
of
God
lay
to
heart
this
sinne
more
,
and
examine
themselves
in
every
affliction
that
doth
befall
them
.
Thou
many
times
sayest
,
Oh
that
I
could
find
out
the
sinne
,
the
Jonah
that
hath
raised
this
tempest
!
Oh
that
I
knew
what
was
the
peculiar
corruption
God
would
bring
me
in
mind
of
by
this
trouble
upon
me
!
Why
,
try
and
search
,
whether
thou
hast
not
secretly
trusted
in
thy
own
self
,
or
in
some
earthly
hopes
?
Whether
thy
heart
hath
been
weaned
from
all
things
?
It
may
be
there
is
this
or
that
creature
thou
doest
inordinately
lean
upon
,
and
therefore
because
thou
doest
not
yet
trust
in
God
with
all
thy
heart
,
he
doth
thus
imbitter
thy
condition
to
thee
.
Insomuch
that
were
the
children
of
God
in
no
danger
of
self-dependance
or
creature-dependance
,
they
should
seldome
meet
with
the
rod
of
God
upon
their
backs
.
Who
was
a
man
of
greater
afflictions
and
exercises
than
David
was
?
And
who
speaketh
more
of
trusting
in
God
than
he
doth
?
This
he
learned
by
all
his
temptations
.
Secondly
,
This
sinne
is
to
be
aggravated
,
Because
it
is
such
a
secret
,
close
imbred
sinne
,
it
is
the
last
sinne
that
will
be
mortified
.
There
is
a
difficulty
of
finding
it
out
,
and
a
difficulty
of
overcoming
it
,
when
it
is
discovered
,
and
both
these
make
it
the
more
dangerous
and
damnable
sinne
.
It
is
difficult
to
find
it
out
:
This
sinne
like
Saul
hideth
it self
behind
the
stuff
;
you
may
search
and
search
,
as
they
did
for
the
Spies
in
Rahab's
house
;
but
because
something
or
other
covereth
this
sinne
,
therefore
you
passe
it
by
undiscerned
.
How
apt
are
we
to
say
,
I
do
not
trust
in
my
graces
.
I
do
not
trust
in
my
gifts
?
Would
you
not
have
me
to
take
notice
of
them
?
How
can
I
then
be
thankfull
to
God
?
How
can
I
bless
God
for
them
?
And
for
my
graces
,
Do
not
all
Divines
say
,
though
they
may
not
trust
in
them
,
yet
they
may
take
them
as
comfortable
signs
of
Gods
favour
,
and
thereupon
rejoyce
before
God
,
yea
and
plead
them
against
the
accusation
of
Satan
,
or
as
an
argument
to
God
,
not
by
way
of
merit
,
but
because
of
the
gracious
promise
made
by
God
to
our
graces
after
this
manner
?
Hezekiah
under
the
sentence
of
death
prayed
,
Remember
,
O
Lord
,
how
I
have
walked
before
thee
in
truth
,
and
with
an
upright
heart
,
2
King
.
20.
3.
Thus
also
Paul
did
,
I
have
fought
a
good
fight
,
henceforth
is
laid
up
for
me
a
crown
of
glory
,
2
Tim.
4.
7.
All
this
is
true
,
godly
men
are
allowed
to
take
comfort
from
their
graces
,
and
thankfully
to
receive
the
evidences
of
Gods
love
thereby
;
but
how
hard
a
matter
is
it
to
stay
there
,
and
go
no
further
?
How
difficultly
are
consolations
from
them
,
and
confidence
in
them
,
separated
one
from
another
?
Even
as
to
have
riches
,
and
not
to
trust
in
riches
,
so
to
have
grace
,
and
not
trust
in
grace
;
and
the
rather
,
by
how
much
grace
is
accounted
a
more
excellent
thing
then
wealth
.
As
it
is
hard
to
find
it
out
,
so
no
lesse
difficult
to
overcome
it
.
Caesar
had
some
enemies
,
of
whom
he
said
it
was
,
Difficilius
invenire
,
quam
vincere
;
but
it
is
not
so
with
this
corruption
.
Paul
himself
cannot
so
quickly
shake
off
this
viper
that
sticketh
not
to
his
hand
,
but
close
to
the
heart
.
For
as
faith
is
therefore
the
most
difficult
grace
,
because
it
carrieth
us
out
of
our selves
,
out
of
the
creatures
,
out
of
all
things
,
and
fixeth
the
heart
upon
God
alone
:
So
on
the
contrary
,
this
is
the
sinne
that
is
most
easie
,
and
where
unto
we
are
most
propense
;
with
the
worme
we
crawl
upon
the
ground
;
our
feeblenesse
and
infirmity
is
such
,
that
we
must
have
churches
to
rest
upon
;
and
till
faith
be
made
perfect
,
we
cannot
but
catch
hold
upon
some
reed
or
other
,
though
never
so
weak
.
Thirdly
,
It
being
an
heart-sinne
,
It
may
be
frequently
committed
in
a
day
,
in
an
hour
.
Thy
heart
is
alwayes
in
motion
,
it
never
lieth
still
;
now
every
time
it
moveth
,
it
may
put
forth
some
carnal
dependance
or
other
upon
the
creature
.
Thus
whereas
many
sins
cannot
be
often
committed
,
there
are
many
things
concurrent
ere
they
can
be
accomplished
.
This
may
be
committed
as
often
as
there
is
the
twinkling
of
the
eye
.
The
air
then
may
not
be
fuller
of
Atomes
,
or
the
sea
of
water
,
than
thy
heart
of
carnal
confidences
.
And
certainly
every
time
God
is
not
made
thy
refuge
,
every
time
thou
doest
not
rest
under
his
shadow
,
so
often
doest
thou
put
trust
in
something
else
than
God
onely
.
Take
heed
then
of
that
sinne
,
which
like
the
Poets
Hydra
,
as
often
as
thou
cuttest
off
their
Heads
,
new
ones
arise
again
in
the
room
thereof
.
That
the
emptying
of
thy
heart
,
is
like
emptying
of
a
lively
and
quick
spring
;
the
more
water
is
cast
out
,
the
more
new
cometh
in
immediately
.
Fourthly
,
This
trusting
in
any
thing
but
God
,
is
a
very
great
sinne
,
Because
it
is
a
making
of
the
creature
a
God
,
and
so
a
breach
of
that
first
Commandment
,
wherein
we
are
forbidden
to
have
any
other
gods
,
but
the
true
one
.
Now
how
great
a
sinne
Idolatry
is
,
the
Scripture
doth
every
where
speak
.
Thou
therefore
that
abhorrest
to
worship
a
stock
,
or
a
stone
,
who
darest
not
fall
down
before
an
Idol
to
doe
reverence
thereunto
:
How
often
doest
thou
as
bad
in
thy
heart
to
the
creatures
?
Yea
many
times
some
Idolaters
did
worship
the
true
God
,
they
did
not
erre
in
the
object
;
onely
they
formed
sinfull
representations
of
God
to
themselves
.
As
the
Israelites
in
that
Calf
which
they
made
,
crying
out
,
These
are
thy
gods
,
O
Israel
.
And
this
Idolatry
is
not
so
bad
,
as
when
that
which
is
not
the
true
God
,
is
set
up
for
him
,
and
so
worshipped
.
Now
to
trust
in
our selves
,
or
creatures
,
is
to
erre
in
the
object
,
we
set
up
another
thing
in
Gods
roome
;
Thy
parts
are
thy
God
;
thy
graces
,
thy
Christ
;
thy
repentance
,
thy
Saviour
,
thou
givest
that
to
thy
tears
,
which
alone
doth
belong
to
the
blood
of
Christ
.
If
then
God
doth
so
often
proclaime
his
jealousie
in
worshipping
of
other
gods
,
will
he
not
also
about
trusting
in
any
thing
but
himselfe
?
What
are
the
duties
of
the
first
Command
,
but
to
love
God
,
to
trust
in
him
,
and
to
depend
upon
him
;
for
he
onely
is
the
proper
and
adequate
object
of
trust
,
because
in
him
is
infallible
verity
and
truth
.
Truth
of
being
,
so
that
he
can
never
die
,
but
be
alwayes
the
same
,
and
truth
of
promise
,
so
that
Heaven
and
Earth
shall
sooner
passe
away
than
his
Word
.
Againe
,
he
is
willing
and
ready
to
help
,
he
manifesteth
his
freeness
of
grace
to
thee
,
whereas
the
Devils
and
the
damned
they
cannot
trust
in
God
,
because
they
have
no
promise
from
God
;
yea
they
are
sure
he
will
never
help
them
.
Lastly
,
God
is
omnipotent
,
nothing
is
impossible
to
him
.
Therefore
if
thou
canst
meet
with
a
creature
that
is
eternal
,
unchangeable
,
omnipotent
,
then
mayest
thou
put
trust
in
that
;
but
the
whole
world
respectively
to
God
,
is
lesse
than
the
dust
of
the
balance
,
which
doth
not
turne
the
scale
one
way
or
other
:
so
neither
is
all
the
power
,
and
all
the
wisdome
of
the
world
able
to
turn
thy
condition
,
to
supply
thy
wants
,
if
God
doth
not
interpose
.
Lastly
,
It
is
a
foolish
and
unprofitable
sinne
;
as
Jer.
17.
Cursed
is
he
that
trusteth
in
man
.
God
delighteth
to
blast
all
the
things
thou
hast
hoped
in
;
so
that
commonly
we
may
know
what
we
trusted
too
much
in
,
by
Gods
removing
of
it
;
or
what
we
would
rest
upon
too
much
,
by
denying
us
such
helps
and
comforts
.
No
sooner
have
we
with
Jonah
got
under
a
gourd
to
keep
our selves
from
the
scorching
heat
,
but
God
causeth
a
worm
to
devour
it
:
how
unwise
art
thou
then
by
resting
thy
soul
upon
any
comfort
?
Thou
canst
not
take
a
more
speedy
way
then
to
make
God
break
it
under
thy
arms
.
Even
as
the
Aegyptiane
,
because
they
boasted
of
the
waters
of
Nilus
,
and
trusted
in
them
;
God
turned
them
all
into
blood
.
Be
sure
God
will
make
thy
confidences
,
thy
sorrows
and
breakings
of
heart
,
that
can
never
enough
be
received
,
which
Jonah
preached
from
his
own
experience
,
They
that
observe
lying
vanities
,
forsake
their
own
mercy
,
Jonah
2.
8.
Those
very
mercies
God
had
purposed
for
thee
,
and
was
in
the
way
of
performing
of
them
,
by
observing
of
,
and
trusting
in
other
means
and
helpes
,
thou
hast
utterly
deprived
thy self
of
.
Even
as
God
did
with
the
Israelites
,
Jerem.
2.
37.
Thou
shalt
goe
from
Aegypt
with
thine
hands
upon
thy
head
,
for
the
Lord
hath
rejected
thy
confidences
,
and
thou
shalt
not
prosper
in
them
.
Thus
thou
art
many
times
bewailing
the
losse
of
thy
confidences
.
SERM.
LXXI
.
Of
the
Nature
,
Object
and
Matter
of
our
Divine
Trust
,
or
Dependance
upon
God
.
2
COR.
1.
9.
But
in
God
.
WE
now
come
to
that
blessed
and
medicinal
effect
of
the
grent
trouble
which
came
upon
Paul
in
Asia
,
as
it
is
positively
described
.
For
we
have
the
sinfull
and
unlawfull
object
of
our
trust
removed
(
which
is
our selves
,
)
and
the
proper
adequate
,
and
only
object
thereof
asserted
,
and
that
is
the
Lord
.
From
whence
observe
,
That
God
alone
is
the
proper
object
in
whom
we
are
to
trust
.
As
we
are
not
to
believe
in
any
but
the
omnipotent
God
;
so
neither
to
trust
in
any
besides
him
.
Because
this
Text
is
so
proper
,
I
shall
enlarge
my self
about
this
great
duty
of
trusting
in
God
,
it
being
of
such
great
practical
concernment
.
For
there
is
no
grace
more
difficultly
and
rarely
exercised
than
this
.
There
is
indeed
much
presumption
in
the
world
,
and
carnal
confidence
,
but
little
spiritual
dependance
upon
God
alone
,
and
relying
upon
his
promise
and
power
,
overlooking
all
means
and
instruments
.
That
therefore
we
may
be
fully
acquainted
with
the
nature
of
this
grace
,
and
may
accordingly
exercise
it
all
the
day
long
,
for
every
Let
us
lay
down
several
Propositions
.
And
First
,
Consider
,
that
to
trust
in
God
is
a
gracious
gift
wrought
in
us
by
his
Spirit
.
No
man
is
able
of
himself
,
or
by
himself
to
rest
upon
God
alone
,
not
regarding
or
looking
above
all
second
causes
,
unless
he
be
enabled
thereunto
by
God
.
For
to
trust
is
an
act
of
faith
,
as
is
to
be
shewed
:
and
faith
that
is
in
many
places
made
to
be
the
gift
of
God
,
and
not
accomplished
by
our
strength
.
Whereas
then
you
have
many
people
,
whose
mouths
are
full
of
trusting
in
God
,
you
must
know
,
that
such
speak
they
know
not
what
.
For
none
can
trust
in
God
,
but
he
that
is
enabled
thereunto
by
the
grace
of
God
.
For
as
Peter's
body
could
not
walk
upon
the
waters
without
sinking
,
because
of
the
natural
weight
of
the
body
,
unlesse
Christ
had
in
a
wonderfull
manner
supported
it
.
So
neither
can
a
man
look
higher
than
means
,
than
instruments
,
unlesse
the
Spirit
of
God
lift
thy
soul
up
.
Yea
,
because
man
is
so
apt
to
live
by
sense
,
consisting
of
a
sensible
body
,
and
therefore
the
things
of
sense
most
affect
him
;
Hence
it
is
,
that
if
there
be
more
difficulty
to
work
one
grace
than
another
,
because
of
the
more
immediate
opposition
of
the
soul
against
some
duty
more
than
another
;
We
may
say
,
that
a
man
is
sooner
brought
to
be
just
,
liberal
,
and
to
performe
the
duties
of
the
second
Table
,
yea
many
duties
of
the
first
Table
,
than
this
.
No
wonder
then
it
be
made
a
gracious
gift
of
God
.
Hence
In
the
second
place
,
There
is
none
can
trust
in
God
,
but
such
as
are
regenerated
,
and
are
made
new
creatures
.
For
as
none
have
true
saving
faith
but
such
,
so
none
have
spiritual
and
heavenly
dependance
upon
God
but
such
.
It
is
an
easie
matter
to
say
,
We
trust
in
God
,
when
we
have
the
helpes
and
supply
of
all
creatures
;
but
when
all
props
are
removed
,
then
to
rest
on
God
,
as
securely
and
quietly
,
as
if
thou
hadst
all
external
abundance
;
this
cannot
be
done
but
by
a
gracious
heart
.
Therefore
the
unregenerate
man
,
he
doth
but
delude
himself
.
It
is
not
God
that
he
trusteth
in
,
but
his
wealth
,
his
power
,
some
refuge
or
other
he
hath
in
the
creature
;
neither
can
he
live
upon
higher
principles
.
Hence
we
have
that
place
thrice
mentioned
,
The
just
shall
live
by
faith
.
Faith
is
trusting
there
;
and
it
is
applied
both
to
our
life
,
in
respect
of
temporal
things
,
in
afflictions
,
as
Heb.
10.
38.
as
also
in
respect
of
spiritual
things
,
especially
our
justification
in
the
sight
of
God
,
as
Gal.
3.
11.
It
is
the
just
man
then
,
and
the
sanctified
man
alone
,
who
can
live
by
trusting
on
God
only
.
Sinne
is
such
an
heavy
load
,
that
it
presseth
down
,
and
maketh
a
man
creep
upon
the
ground
.
Now
all
those
creatures
that
did
so
,
were
unclean
by
the
Law
of
God
.
Thirdly
,
This
trusting
,
it
is
an
act
of
faith
;
by
that
grace
we
are
able
to
depend
upon
God
alone
.
Indeed
the
Papists
they
make
trusting
to
be
an
act
of
act
of
faith
.
For
what
the
Old
Testament
calleth
Trusting
in
God
so
often
,
in
the
New
it
is
,
Believing
on
God
,
and
on
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
no
more
than
fiducial
recumbency
,
or
resting
of
the
soule
upon
Christ
.
Though
hope
therefore
hath
its
trust
,
yet
faith
likewise
hath
its
trust
:
Onely
hopes
object
is
apprehended
as
future
,
and
in
expectation
;
but
faiths
trusting
maketh
the
object
present
,
as
to
apprehension
:
And
therefore
Heb.
11.
1.
it
is
called
,
The
substance
of
things
hoped
for
.
By
trusting
then
on
God
,
we
mean
not
that
act
of
faith
,
whereby
it
knoweth
God
,
nor
that
whereby
it
giveth
assent
,
that
there
is
a
God
;
but
whereby
the
whole
heart
is
drawne
out
to
depend
on
God
,
and
rest
upon
him
,
for
whatsoever
good
thing
he
standeth
in
need
of
.
And
therefore
this
trusting
in
God
is
necessarily
accompanied
with
a
love
of
God
,
and
endeared
thoughts
about
him
,
as
a
gracious
Father
,
who
will
mercifully
provide
for
all
our
wants
.
As
Austin
of
old
,
Credere
in
Deum
,
was
Credendo
amare
.
So
that
here
is
a
great
difference
between
that
Historical
and
Dogmatical
faith
which
many
Christians
have
,
whereby
they
acknowledge
the
truths
of
Christ
,
and
this
fiducial
trusting
on
God
;
for
this
is
necessarily
accompanied
with
an
hearty
love
of
,
and
delight
in
God
,
and
cannot
be
separated
from
it
.
Hence
the
Devil
that
he
may
tempt
to
despair
,
which
is
a
sinne
opposite
to
trust
in
God
,
he
labours
to
keep
the
distressed
sinner
in
hard
thoughts
of
God
,
as
one
who
is
a
provoked
Judge
,
and
will
not
shew
mercy
.
So
that
as
long
as
the
heart
is
by
these
sad
temptations
kept
at
a
distance
,
and
is
estranged
from
God
,
it
cannot
so
fully
trust
in
him
.
Fourthly
,
It
's
not
God
absolutely
considered
that
is
the
object
of
our
trusting
in
him
.
For
the
Devils
and
damned
in
hell
,
though
none
need
mercy
and
help
more
than
they
doe
,
yet
they
cannot
trust
in
him
.
Therefore
God
relatively
considered
,
as
revealing
himself
to
his
people
,
is
the
object
of
their
hope
,
and
these
Attributes
or
Properties
do
especially
sustain
our
trusting
in
him
.
1.
That
he
is
the
infinite
,
true
and
ever
living
God
.
Upon
this
ground
to
trust
in
Idols
,
to
trust
in
riches
,
to
trust
in
men
,
though
never
so
great
,
is
forbidden
,
not
only
as
a
sin
,
but
as
a
vain
thing
;
uncertain
riches
they
are
,
Idols
are
vanities
,
they
are
nothing
.
Man
hath
his
breath
in
his
nostrils
;
and
therefore
it
is
foolish
to
trust
in
such
things
;
but
God
being
the
Jehovah
,
and
Eternal
,
even
the
Everlasting
God
,
the
same
for
ever
;
therefore
it
is
that
he
onely
must
be
trusted
in
.
Are
thy
creatures
a
Jehovah
?
Have
they
an
infinite
being
?
Are
they
from
everlasting
to
everlasting
?
No
certainly
;
then
it
is
Idolatry
to
put
trust
in
them
.
2.
God
is
the
Adequate
Object
of
our
hope
,
Because
of
his
Immutability
on
his
Promises
,
as
well
as
in
his
Being
.
Here
are
two
particulars
included
in
this
.
1.
A
Promise
.
For
if
God
had
not
revealed
to
us
,
what
he
would
doe
for
us
,
there
could
not
be
any
trusting
in
him
.
Hence
Gods
promise
,
and
mans
trusting
,
they
must
alwayes
go
together
.
To
trust
for
such
things
he
hath
never
promised
,
is
presumption
,
and
a
temptation
of
God
;
and
not
to
trust
for
such
things
as
he
hath
promised
,
though
they
seem
never
so
improbable
or
impossible
to
us
,
is
to
limit
God
,
and
to
measure
him
according
to
our
apprehensions
.
This
is
to
make
trusting
an
act
of
sense
or
of
reason
,
not
of
faith
.
The
Rule
then
of
our
trusting
is
Gods
promise
.
It
is
not
Gods
Infinitenesse
and
Eternity
as
such
,
but
we
must
also
have
a
promise
.
Therefore
though
God
be
so
full
of
Goodnesse
and
Mercy
,
yet
the
damned
cannot
trust
in
him
,
because
they
have
no
promise
from
God
,
that
he
will
doe
good
to
them
.
But
though
we
have
a
promise
,
yet
if
it
were
the
promise
of
a
man
,
who
is
a
liar
,
who
is
inconstant
and
mutable
,
ready
to
repent
of
what
he
hath
promised
,
then
our
trusting
would
be
weak
and
uncomfortable
;
but
God
is
unchangeable
in
his
promise
,
Heaven
and
Earth
shall
sooner
passe
away
,
than
this
gracious
word
of
God
.
James
1.
17.
With
him
there
is
no
variablenesse
,
nor
shadow
of
change
.
God
then
being
the
supreame
verity
,
and
it
being
impossible
for
him
to
lie
,
as
Hebr.
6.
18
,
19.
No
wonder
that
our
hope
and
trusting
in
God
under
all
waves
of
temptations
,
be
a
sure
and
stedfast
Anchor
,
as
the
Apostle
calleth
it
.
Why
then
is
it
,
that
you
see
even
the
people
of
God
tossed
up
and
downe
with
such
uncertain
thoughts
and
workings
of
heart
?
Why
is
it
they
have
not
a
serene
and
quiet
frame
of
heart
all
the
day
long
?
It
is
because
they
let
goe
this
Anchor
;
They
intermit
this
trusting
in
God
;
otherwise
because
God
is
the
same
,
and
his
promise
is
the
same
,
they
also
would
be
the
same
.
You
see
then
,
why
God
is
the
Adequate
Object
of
our
trust
,
because
he
hath
promised
,
and
because
he
is
unchangeable
in
his
promise
.
What
folly
is
it
to
trust
in
any
earthly
greatnesse
and
power
?
It
is
but
as
the
shadow
that
passeth
away
.
The
Apostle
calleth
it
,
The
fashion
of
the
world
,
1
Corinth
.
7.
because
it
is
so
transitory
.
Therefore
our
name
we
customarily
use
to
expresse
things
by
,
is
most
absurd
and
improper
,
if
we
regard
Scripture-expression
.
For
we
use
to
say
,
A
Kingly
State
,
A
Christian
State
;
and
so
Statu●
Magnatum
;
Status
is
à
stando
,
and
denoteth
what
is
stable
;
whereas
all
these
are
but
a
Fashion
,
a
Shew
that
passeth
away
.
Thus
when
we
would
expresse
the
glory
of
a
man
,
we
say
,
he
appeared
in
Great
State
.
Now
no
word
is
so
improper
as
that
;
it
is
as
if
you
should
call
a
shadow
a
substance
,
or
say
,
the
substance
of
a
shadow
;
or
as
if
running
should
be
called
standing
still
.
The
Scripture
expresseth
it
more
fully
,
when
Act.
25.
23.
Agrippa
and
Bernice
are
said
to
appear
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
With
great
pomp
,
we
translate
;
in
the
original
it
is
,
With
a
great
phantasie
or
apparition
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
applied
in
Scripture
to
apparitions
of
Spirits
,
which
quickly
vanish
away
.
Now
how
contradictory
is
it
to
call
a
phantasie
a
State
,
as
if
we
should
call
a
feather
which
flieth
up
and
down
,
a
mountain
that
abideth
,
and
cannot
be
removed
?
Seeing
therefore
all
earthly
greatnesse
is
thus
fluid
and
ambulatory
,
how
can
we
put
any
trust
therein
?
Lastly
,
Therefore
is
God
the
ground
of
our
trusting
,
Because
he
is
onely
Almighty
and
Omnipotent
,
able
to
doe
of
himself
whatsoever
he
hath
promised
.
For
though
we
had
Gods
promise
to
doe
such
things
for
us
,
yet
if
he
had
not
the
supreame
power
to
order
and
worke
all
things
when
he
pleaseth
,
but
were
subordinate
to
some
higher
power
,
then
we
could
not
trust
in
him
.
Hence
we
justly
charge
the
Papists
with
Idolatry
for
trusting
in
the
Virgin
Mary
,
whom
they
call
their
hope
in
prayer
,
as
also
in
the
other
Saints
.
For
although
they
would
elude
by
a
distinction
of
trusting
in
one
,
as
the
primary
efficient
cause
,
and
in
one
as
a
secondary
and
instrumental
cause
,
in
which
latter
sense
they
onely
trust
in
the
Saints
,
as
they
would
perswade
us
;
yet
that
is
against
the
very
nature
of
divine
trust
,
which
must
have
for
its
object
onely
,
that
which
is
supreame
and
omnipotent
.
So
that
unlesse
they
will
distinguish
of
a
primary
God
,
and
a
secondary
God
,
they
cannot
so
distinguish
about
trusting
in
the
same
manner
.
Even
as
it
is
with
the
other
act
of
faith
,
as
it
giveth
a
divine
assent
to
any
truth
.
The
Schoolmen
generally
say
,
That
the
Ratio
formalis
fidei
,
is
,
Revelatio
Divina
,
and
Suprema
veritas
.
So
that
we
cannot
with
a
Divine
Faith
believe
upon
any
thing
,
but
a
Divine
Testimony
.
Thus
it
is
in
this
other
act
of
faith
,
which
we
call
trusting
.
It
must
be
a
Divine
Promise
,
a
Divine
Power
,
else
we
cannot
put
this
holy
and
divine
trust
in
it
.
As
therefore
the
Psalmist
said
,
Some
put
their
trust
in
their
horses
,
some
in
chariots
,
but
we
will
trust
in
the
Name
of
the
Lord
,
Psal.
20.
7.
Thus
let
us
;
Some
trust
in
Angels
,
some
in
Saints
,
some
in
great
men
,
in
wise
men
;
but
we
will
trust
in
the
Lord
.
From
hence
also
it
is
,
that
we
do
clearly
confute
the
Socinian
,
who
denieth
the
Eternal
Deity
of
Christ
.
For
if
Christ
were
not
God
,
if
he
were
onely
the
best
of
creatures
,
yet
as
a
creature
,
it
would
be
unlawfull
to
trust
in
him
,
we
should
be
guilty
of
great
Idolatry
to
put
confidence
in
him
.
Now
it
is
plainly
a
duty
to
trust
in
Christ
,
as
well
as
in
God
the
Father
,
Romans
15.
12.
Though
the
root
of
Jesse
,
yet
in
him
shall
the
Gentiles
trust
;
and
that
is
,
because
he
is
not
a
meer
man
,
but
God
as
well
as
man
.
Ephesians
1.
12.
So
they
are
called
,
The
first
fruits
of
Achaia
,
who
first
trusted
in
Christ
.
This
then
is
a
plain
demonstration
of
the
Godhead
of
Christ
,
because
it
is
our
duty
to
trust
in
him
.
You
see
by
all
these
glorious
properties
in
God
,
which
are
the
full
reason
of
our
trusting
in
him
,
that
it
is
not
lawfull
under
any
nice
and
subtil
distinctions
whatsoever
to
put
our
trust
any
where
,
but
in
the
Secondly
,
As
God
is
the
object
in
whom
we
trust
,
So
the
matter
for
which
we
are
to
trust
in
him
,
is
all
the
good
things
we
want
.
There
is
not
any
one
mercy
,
whether
for
soul
or
body
,
but
we
are
to
trust
in
God
alone
for
it
.
Now
the
good
things
we
want
,
empty
themselves
in
two
streames
,
The
spiritual
mercies
,
and
the
temporal
mercies
;
and
we
are
to
trust
in
God
for
all
these
.
There
is
not
a
crumme
of
bread
,
or
a
drop
of
drinke
,
but
we
are
to
trust
and
depend
on
God
for
it
.
We
are
not
to
trust
in
our
labour
,
in
our
barne
and
store
,
but
are
to
lie
in
prayer
at
the
throne
of
grace
every
day
,
as
Lazarus
did
at
Dives
his
gate
,
even
for
a
crum
of
spiritual
mercies
;
and
they
are
of
many
sorts
:
1.
That
which
is
the
ultimate
and
last
end
of
all
grace
and
holinesse
here
,
which
is
Eternal
Life
,
and
Everlasting
Glory
.
The
trusting
in
God
for
this
,
is
that
which
should
keep
up
our
hearts
in
all
the
streights
we
are
to
meet
with
.
1
Corinth
.
15.
If
we
had
hope
onely
in
this
life
,
saith
the
Apostle
,
we
were
of
all
men
most
miserable
.
So
Titus
1.
2.
and
3.
7.
there
is
the
hope
of
eternal
life
.
The
trusting
by
faith
,
and
by
hope
,
are
of
so
near
union
,
that
one
may
well
be
brought
to
confirme
the
other
.
Now
let
a
Christian
be
frequently
putting
forth
these
vigorous
trustings
in
Christ
for
everlasting
glory
,
what
heavenly
,
joyfull
and
undaunted
resolutions
will
it
work
in
him
?
2.
There
are
mercies
that
are
the
meanes
to
lead
to
this
end
,
such
as
Justification
,
and
Sanctification
of
our
natures
,
daily
remission
of
sinnes
,
and
a
daily
preservation
in
the
state
of
grace
,
that
we
may
never
fall
away
.
For
these
things
we
are
certainly
to
trust
for
at
Gods
hand
.
We
have
Gods
promise
for
these
things
,
and
who
dare
question
,
whether
God
be
thus
able
to
keep
us
to
salvation
or
no
?
Thus
remission
of
sinne
is
by
faith
in
his
blood
,
Rom.
3.
Yea
the
life
of
a
godly
man
,
as
to
his
spirituals
and
supernaturals
,
is
wholly
in
this
trusting
.
Thus
the
just
(
you
heard
)
liveth
by
his
faith
.
And
Paul
professeth
aloud
,
That
the
life
he
did
live
,
(
Galat.
2.
20.
)
though
in
the
flesh
,
was
by
faith
in
the
Sonne
of
God
.
Oh
that
this
spiritual
truth
were
received
and
digested
more
by
the
godly
!
Doe
you
not
look
more
into
your selves
,
then
up
to
God
?
Doe
you
not
more
live
in
the
thoughts
of
your
owne
graces
,
than
of
Gods
promises
?
Truly
the
right
improving
of
this
Doctrine
about
trusting
in
God
,
it
would
be
like
Solomon's
North-winde
,
to
blow
away
the
rain
,
to
dispell
all
sinfull
sorrow
.
SERM.
LXXII
.
What
is
required
in
our
trusting
in
God
,
ex
parte
subjecti
.
And
of
the
excellency
of
this
grace
.
2
COR.
1.
9.
But
in
the
Lord
.
WE
are
treating
of
this
choice
and
necessary
duty
of
trusting
in
God
,
and
severall
things
have
been
spoken
to
acquaint
us
with
the
nature
thereof
;
we
proceed
therefore
,
and
as
we
have
told
you
what
is
required
ex
parte
objecti
,
to
cause
this
trusting
in
the
Lord
;
from
the
next
place
let
us
declare
what
is
ex
parte
objecti
,
necessary
to
this
duty
.
And
for
the
1.
There
must
be
a
serious
and
powerfull
apprehension
of
our
own
inability
,
yea
,
and
of
the
weakness
of
all
Creatures
to
help
us
,
or
to
do
good
to
us
;
for
till
this
foundation
be
laid
,
that
all
power
,
wisedome
,
righteousness
,
and
whatsoever
the
Creature
can
affoard
,
is
but
a
shadow
,
a
reed
,
that
can
do
no
good
at
all
,
it
is
impossible
that
we
should
trust
in
the
Lord
.
So
that
by
this
we
may
see
the
difficulty
and
rarity
of
this
grace
,
for
how
hard
a
matter
is
it
thus
to
be
affected
about
all
the
meanes
that
are
in
the
world
,
about
all
the
Creatures
we
do
injoy
;
to
look
upon
them
but
as
those
Instruments
of
Musick
,
which
cannot
sound
any
longer
then
they
are
blown
into
?
How
difficult
to
possess
our
soules
with
this
principle
?
to
look
upon
thy self
and
all
Creatures
,
no
otherwise
then
the
poore
creple
that
lay
by
the
Poole
side
,
that
could
not
at
all
help
or
move
it self
?
That
do
behold
all
things
as
Sarahs
dead
wombe
,
or
Ezekiels
dry
bones
,
unless
the
Lord
quicken
and
give
life
?
You
may
see
this
practised
by
the
Church
of
Israel
,
when
she
had
smarted
for
her
carnall
confidence
and
dependance
on
outward
helps
,
so
as
to
neglect
God
;
see
in
what
an
humble
gracious
manner
she
maketh
her
confession
to
God
,
Hos.
14.
3.
Asshur
shall
not
save
us
,
we
will
not
ride
upon
horses
,
neither
will
we
say
any
more
to
the
workes
of
our
hands
,
ye
are
our
gods
:
for
in
thee
the
fatherless
findeth
mercy
.
Oh
blessed
and
self-emptyed
frame
!
here
the
Church
repenting
and
turning
unto
God
,
of
all
the
sinnes
which
she
was
guilty
of
,
doth
instance
in
her
carnall
confidence
,
as
that
which
had
most
provoked
God
,
and
therefore
she
doth
renounce
and
disavow
all
civill
confidence
and
trusting
;
Asshur
shall
not
save
us
,
&c.
And
2.
All
religious
confidence
.
They
will
no
more
make
their
applications
to
their
gods
;
and
then
here
is
the
reason
,
because
in
thee
the
fatherless
finds
mercy
.
By
this
proclaiming
,
that
they
looked
upon
themselves
,
as
so
many
poore
fatherless
Children
,
that
had
not
wherewith
to
help
themselves
.
If
then
an
whole
Nation
do
thus
,
how
much
more
ought
every
particular
Christian
,
though
great
,
though
rich
,
yet
respectively
to
God
,
to
look
upon
himself
,
even
as
that
Infant
the
Prophet
speaketh
of
,
New
borne
and
exposed
to
danger
,
and
no
wayes
able
to
succor
it selfe
.
Thus
he
that
would
trust
in
God
,
must
begin
here
and
lay
his
foundation
thus
low
,
even
as
the
Apostle
saith
,
1
Tim.
5.
5.
She
that
is
a
widdow
indeed
and
desolate
,
trusteth
in
God
.
We
cannot
come
to
rest
upon
God
,
till
we
look
upon
our selves
as
desolate
and
destitute
of
all
humane
succour
.
The
Bohemians
when
they
lost
their
famous
Captain
Zisca
,
called
themselves
Orphanes
.
Thus
when
our
helps
,
our
outward
supports
are
removed
,
then
we
are
driven
to
look
up
unto
God
,
and
not
before
.
The
Heathens
had
a
custome
when
they
went
into
their
Temples
to
pray
,
that
none
would
go
in
with
a
Sword
,
or
money
in
their
Purse
;
which
was
to
denote
that
they
did
not
put
confidence
either
in
strength
or
wealth
,
but
did
rest
upon
their
gods
for
relief
only
.
We
then
that
are
Christians
,
who
have
the
Word
of
God
to
be
a
guide
unto
us
,
ought
to
have
low
thoughts
of
our selves
,
and
of
all
Creatures
,
accounting
of
them
as
nothing
respectively
unto
God
.
2.
To
trust
in
God
is
required
in
the
next
place
a
practicall
Meditation
concerning
the
greatness
and
goodness
of
God
,
how
infinitely
able
he
is
,
and
how
willing
to
help
his
people
.
It
is
the
not
attending
to
this
,
but
the
looking
unto
the
power
and
strength
of
second
causes
,
that
maketh
us
so
full
of
distrust
in
God
.
Is
it
not
then
for
this
reason
,
that
the
Scripture
doth
so
often
delight
to
represent
the
greatness
and
majesty
of
God
,
That
all
the
Nations
are
but
as
a
drop
to
him
;
that
they
are
less
then
nothing
;
that
he
created
the
world
out
of
nothing
?
All
this
is
to
raise
up
the
heart
,
that
it
should
have
high
and
hopefull
thoughts
about
God
.
This
maketh
David
attribute
so
many
metaphoricall
titles
to
God
,
that
he
is
his
strength
,
his
rock
,
his
fortresse
and
strong
tower
.
Did
we
meditate
upon
these
things
;
did
we
with
Abraham
not
consider
the
dead
wombe
,
but
the
power
of
God
,
with
what
dependence
on
God
,
and
quietness
of
mind
should
we
pass
our
lives
?
But
now
we
are
tossed
up
and
down
with
many
waves
;
we
are
like
Noah's
Raven
sent
out
of
the
Ark
,
we
know
not
where
to
set
our
feet
;
and
all
is
,
because
we
do
not
settle
on
God
;
omnis
motus
fit
super
immobili
.
The
soul
cannot
move
unless
it
have
a
stedfast
and
immoveable
foundation
to
stand
upon
,
and
that
is
not
the
Creature
,
but
God
only
.
Thus
David
Psal.
16.
8.
I
have
set
the
Lord
alwayes
before
me
:
because
he
is
at
my
right
hand
,
I
shall
not
be
moved
;
and
therefore
Verse
2.
expressing
this
act
of
trusting
in
God
,
he
saith
,
thou
art
my
Lord
Adonai
.
The
word
signifieth
that
which
is
the
basis
,
the
foundation
that
keepeth
up
all
things
.
Oh
then
let
nothing
be
great
in
thy
thoughts
but
God
:
Grotius
Prologom
.
in
Epist.
ad
Rom.
would
make
that
faith
,
which
the
Apostle
doth
so
much
commend
in
his
Epistle
to
the
Romanes
,
to
be
nothing
but
an
high
and
eminent
esteem
of
Gods
power
,
&c.
So
that
faith
in
this
respect
,
and
not
the
obedience
of
Christ
as
apprehended
by
faith
,
is
by
him
that
imputed
righteousness
,
Paul
doth
so
much
instance
in
;
But
he
is
deceived
therein
,
and
layeth
this
as
a
foundation
for
his
other
errors
about
Justification
.
Though
we
do
easily
grant
that
in
faith
,
there
is
a
most
raised
and
elevated
apprehension
about
the
majesty
,
and
power
of
God
.
3.
To
trust
in
God
there
is
required
a
peculiar
and
particular
appropriation
of
God
to
our
soules
,
as
our
God
,
as
our
Father
;
to
say
as
Thomas
to
Christ
,
my
God
,
and
my
Lord
.
Thus
David
in
the
forementioned
Psal.
16.
2.
when
he
had
pressed
God
with
this
Argument
to
preserve
him
,
because
he
trusted
in
him
,
he
declareth
what
his
trusting
is
.
Oh
my
soul
,
thou
hast
said
unto
the
Lord
,
thou
art
my
Lord
.
Thus
we
are
particularly
to
apply
and
to
say
,
Thou
art
my
Father
,
thou
art
my
God
.
And
this
is
the
reason
why
the
people
of
God
are
so
full
of
distrust
,
of
despondent
and
dejecting
feares
.
They
cannot
say
,
Oh
my
soul
,
thou
hast
said
to
God
,
thou
art
my
Lord
;
yea
we
look
upon
him
as
a
judge
that
will
condemne
.
4.
To
trust
in
God
there
is
required
some
experimentall
knowledge
of
God
,
he
trusteth
he
will
deliver
also
.
Thus
Psal.
9.
10.
They
that
know
thy
name
will
trust
in
thee
.
It
is
for
want
of
experience
and
practicall
knowledge
about
God
that
maketh
us
so
full
of
diffidence
.
5.
To
trust
in
God
,
there
is
required
a
faithfull
and
diligent
use
of
all
those
meanes
that
God
hath
required
;
and
by
this
it
is
fully
distinguished
from
presumption
,
which
many
take
to
be
in
their
trusting
in
God
:
for
when
you
hear
such
who
live
impenitently
in
evill
and
ungodly
wayes
,
yet
say
they
trust
in
Christ
with
all
their
heart
for
the
pardon
of
their
sinnes
;
they
do
desperately
presume
,
for
if
they
did
trust
in
God
,
they
would
be
constant
in
the
use
of
those
meanes
God
hath
required
,
1
John
3.
3.
He
that
hath
this
hope
in
him
,
purifieth
himselfe
as
God
is
pure
.
It
s
not
their
trusting
in
God
,
but
presumption
,
which
maketh
thee
expect
such
glorious
priviledges
,
and
dost
not
walk
in
the
way
thereunto
.
6.
To
trust
in
God
,
there
is
required
a
sound
judgement
,
and
right
understanding
,
Aegid
.
Coninck
.
de
arteb
.
supernat
.
de
spe
.
a
Popish
Writer
maketh
a
threefold
hope
,
or
trusting
in
God
.
One
he
calleth
Pelagian
,
and
that
is
when
we
rest
upon
God
only
because
of
our
own
merits
,
and
our
own
strength
;
and
this
he
doth
reject
,
as
well
he
may
,
for
this
is
not
to
trust
in
God
,
but
in
our selves
.
A
second
hope
he
calleth
Lutheran
,
and
that
is
when
he
trusteth
only
in
the
grace
of
God
,
excluding
all
merits
;
this
also
he
rejects
,
and
thereby
also
the
only
hope
the
Scripture
commends
to
us
.
The
third
hope
he
cals
the
Catholick
trusting
in
God
,
and
that
is
partly
upon
the
grace
of
God
,
and
partly
upon
our
own
merits
,
yet
wrought
also
by
the
grace
of
God
.
But
to
think
of
merits
,
or
to
speak
of
merits
,
when
we
come
into
the
presence
of
so
great
and
holy
a
God
,
whose
Law
we
break
daily
,
and
in
all
our
best
duties
faile
exceedingly
,
is
to
play
the
Pharisee
and
not
the
Publican
,
who
yet
only
was
accepted
with
God
.
The
second
way
of
trusting
therefore
,
viz.
only
in
the
grace
of
God
,
excluding
all
our
own
strength
,
is
that
which
is
approved
of
by
the
Word
of
God
;
So
that
till
we
be
sound
in
our
judgement
about
this
Point
,
we
cannot
rightly
trust
in
God
.
In
the
next
place
a
second
main
particular
to
cleare
the
Doctrine
about
this
excellency
of
their
grace
,
that
so
we
may
thereby
be
the
more
exercised
therein
.
For
1.
It
is
many
times
put
for
the
whole
worship
of
God
,
because
he
that
doth
trust
in
God
,
he
will
be
sure
to
performe
all
those
other
duties
God
doth
require
.
Thus
Psal.
115.
9
,
10.
when
the
house
of
Israel
and
Aaron
are
exhorted
to
trust
in
the
Lord
;
by
that
is
meant
the
whole
worship
of
God
,
even
as
to
fear
God
is
sometimes
also
put
for
the
whole
service
of
God
.
The
excellency
and
dignity
of
the
grace
appeareth
herein
.
2.
It
is
therefore
excellent
,
because
the
Lord
so
delighteth
to
put
us
upon
the
daily
practice
of
it
.
Insomuch
that
whatsoever
he
doth
for
his
people
either
in
spirituall
or
temporall
mercies
,
they
do
obtaine
it
wholely
by
trusting
.
What
is
that
great
way
,
whereby
we
are
justified
before
God
,
how
come
we
to
obtain
this
blessed
priviledge
?
It
is
only
by
faith
.
And
what
is
this
faith
,
but
a
trusting
and
resting
upon
Christ
alone
?
So
that
the
most
noble
and
essentiall
consideration
in
justifying
faith
,
is
that
it
doth
make
the
soul
rest
and
depend
on
the
Lord
Jesus
.
God
would
not
justifie
us
by
any
other
way
,
by
working
,
by
doing
,
but
by
trusting
;
which
doth
greatly
demonstrate
the
acceptableness
of
this
grace
to
God
.
So
also
for
temporall
mercies
,
that
assertion
twice
or
thrice
used
;
The
just
shall
live
by
faith
,
doth
in
part
relate
to
those
temporall
promises
,
which
God
maketh
for
the
preservation
and
support
of
his
people
;
and
now
God
will
have
these
performed
to
such
who
wait
on
him
,
who
trust
on
him
.
It
is
not
the
just
shall
live
by
love
,
by
repentance
,
but
by
faith
;
God
therefore
would
have
us
wholly
depend
upon
him
for
every
mercy
we
have
;
hence
we
are
commanded
to
pray
for
our
daily
bread
:
trust
not
in
thy
store
or
treasure
;
trust
not
in
thy
labour
and
skill
,
but
be
every
day
at
the
Throne
of
grace
,
begging
for
every
mercy
thou
desirest
.
Oh
but
what
dishonour
is
there
to
God
in
this
respect
?
Doth
not
the
rich
man
look
more
to
his
revennues
then
Gods
promise
.
Doth
not
the
Tradesman
look
more
to
his
custome
and
his
gaines
then
Gods
power
;
yea
the
labouring
man
is
apt
to
trust
in
his
health
,
and
strength
,
as
if
he
needed
not
to
depend
upon
God
all
the
while
he
hath
that
;
Sanitas
pauperis
est
patrimonium
;
a
poore
mans
health
is
his
patrimony
,
his
freehold
,
and
he
is
apt
to
make
it
his
god
to
trust
in
.
What
excellency
then
is
in
this
grace
,
when
no
mercy
either
spirituall
or
temporall
can
be
obtained
but
by
the
exrecise
thereof
.
For
the
soul
you
must
trust
God
,
and
the
mercies
thereof
;
for
the
body
you
must
trust
God
,
and
the
mercies
thereof
.
And
observe
the
deceitfullness
of
thy
heart
herein
,
who
trusteth
in
Christ
for
thy
justification
and
salvation
,
but
art
full
of
disquieting
cares
and
feares
about
thy
externall
preservation
and
maintenance
.
Oh
foolish
and
unwise
!
which
is
greater
,
salvation
then
rayment
and
food
?
and
yet
thou
art
perswaded
God
will
do
the
greater
,
but
doubteth
about
the
lesser
.
3.
It
is
excellent
because
it
doth
indeare
God
to
us
,
and
in
a
peculiar
manner
Psal.
16.
1.
Preserve
me
O
Lord
,
for
I
trust
in
thee
,
Psal.
7.
1.
In
thee
(
O
Lord
)
I
put
my
trust
save
me
;
so
1
Chron.
5.
20.
it
is
said
of
the
Sons
of
Reuben
,
when
they
were
in
great
distress
,
yet
the
Hagarens
were
delivered
into
their
hands
,
because
they
did
put
their
trust
in
God
.
It
is
also
attributed
unto
Hezekiah
,
as
a
great
and
glorious
honour
to
him
,
2
Kings
18.
5.
That
he
trusted
in
the
Lord
God
of
Israel
,
and
Verse
7.
The
Lord
was
with
him
,
and
he
prospered
.
Therefore
the
committing
of
our selves
into
Gods
hands
,
is
a
speciall
way
to
secure
us
.
4.
The
excellency
of
this
grace
is
seen
in
the
difficulty
of
it
,
and
transcendency
to
flesh
and
blood
:
for
if
Aristotle
could
say
homo
was
magis
sensus
,
quam
intellectus
,
more
sense
then
understanding
,
putting
forth
the
acts
thereof
more
then
of
reason
,
we
may
say
much
rather
he
is
more
reason
then
faith
.
The
difficulty
of
it
maketh
the
People
of
God
oftner
in
distracting
feares
and
carking
cares
then
in
any
other
sinnes
.
David
who
professeth
his
trust
in
God
,
yet
how
often
tempted
to
difidence
?
Asa
a
good
man
2
Chron.
16.
12.
is
blamed
that
in
his
disease
he
sought
not
to
God
,
but
to
the
Physicians
.
It
was
lawfull
for
him
to
seek
to
them
,
but
because
he
rested
wholly
on
them
,
and
not
on
God
,
therefore
is
he
thus
taken
notice
of
:
seeing
then
it
s
our
duty
to
use
meanes
and
not
to
expect
that
God
will
in
a
miraculous
and
immediate
manner
work
all
things
for
us
:
Hence
is
the
great
difficulty
in
this
matter
,
so
to
use
them
,
as
not
to
put
confidence
in
them
.
Alas
all
the
Creatures
,
all
the
second
causes
by
their
own
power
without
Gods
blessing
,
could
do
us
no
good
;
our
cloathes
would
not
warme
us
;
our
food
nourish
us
,
unless
God
command
it
.
Hence
our
Saviour
saith
,
Man
doth
not
live
by
bread
alone
,
but
by
every
word
proceeding
out
of
Gods
mouth
.
Matth.
4.
4.
It
is
not
then
the
Creatures
;
it
is
not
the
conditions
and
relations
we
are
in
,
that
do
support
us
,
but
God
only
.
Again
the
difficulty
is
seen
in
trusting
of
God
,
because
Gods
promise
and
his
providences
seem
to
go
contrary
to
one
another
.
The
godly
have
the
promises
of
this
life
,
health
,
wealth
:
Peace
is
promised
to
them
,
and
yet
how
often
exercised
with
the
contrary
;
and
this
maketh
trusting
in
God
the
more
difficult
.
So
that
what
inevidence
is
,
in
respect
of
faith
assenting
,
the
same
arduity
and
improbability
,
yea
appearing
impossibility
is
in
respect
of
faith
trusting
.
In
all
believing
there
is
an
inevidence
,
not
in
respect
of
the
testimony
,
as
the
Papists
dreame
;
and
therefore
would
have
faith
defined
by
ignorance
,
rather
then
by
knowledge
;
but
in
respect
of
the
thing
it self
.
We
do
not
apprehend
the
things
of
faith
by
reason
,
as
we
do
naturall
truth
;
and
this
maketh
faith
,
as
it
is
assenting
,
to
be
so
difficult
;
and
no
less
is
it
in
faith
,
as
trusting
,
for
the
difficulty
and
improbability
,
which
appeareth
in
the
things
hoped
for
,
so
much
is
contrary
to
flesh
and
blood
;
that
we
deny
sense
and
reason
many
times
when
we
put
forth
faith
.
5.
The
excellency
of
this
grace
is
seen
,
in
that
God
doth
on
purpose
in
much
mercy
afflict
us
,
keep
us
low
,
remove
all
our
props
from
us
,
that
so
we
may
learne
to
depend
on
him
;
for
this
end
we
are
afflicted
,
for
this
end
God
maketh
widowes
and
fatherless
,
and
brings
us
into
a
Wilderness
that
we
may
live
on
him
only
.
6.
This
excellency
of
it
is
manifested
only
in
that
it
giveth
all
glory
to
God
,
deba●eth
man
,
maketh
all
the
greatness
of
the
world
to
be
no
more
7.
This
is
excellent
because
of
the
blessed
effect
it
hath
,
causing
all
tranquillity
and
quietnesse
of
spirit
.
Where
this
grace
is
vigorously
put
forth
,
SERM.
LXXIII
.
Of
the
Expression
,
God
who
raiseth
the
dead
,
how
it
is
to
be
understood
,
and
what
it
implyes
.
2
COR.
1.
9.
Which
raiseth
the
dead
.
THis
last
clause
is
added
,
as
a
reason
,
why
we
are
not
to
trust
in
our selves
,
but
in
God
;
he
can
do
that
,
which
no
King
,
no
Emperour
,
no
Soveraign
power
in
the
world
can
do
,
he
can
raise
from
the
dead
.
By
this
instance
the
Apostle
discovereth
Gods
omnipotency
;
for
none
but
an
infinite
power
can
do
this
;
even
as
an
infinite
power
is
required
to
create
,
to
make
something
out
of
nothing
.
Therefore
the
Philosopher
speaking
according
to
the
ordinary
way
of
nature
,
saith
ex
nihilo
nihil
fit
.
Thus
it
is
also
in
regard
of
raising
the
dead
,
nothing
but
an
infinite
power
can
do
this
,
because
there
is
another
rule
in
Philosophy
,
A
privatione
ad
habitum
non
datur
regressus
.
We
read
indeed
of
Elishah
raising
the
dead
Child
;
and
so
the
Apostles
were
inabled
to
work
this
miracle
,
but
they
did
these
things
not
authoritativè
but
adprecativè
,
not
by
way
of
authority
but
prayer
.
Christ
wrought
these
miracles
at
their
prayer
to
him
,
and
therefore
they
are
said
to
do
these
things
in
his
name
.
He
only
then
who
hath
an
infinite
power
can
raise
the
dead
.
Neither
doth
the
Apostle
say
,
who
can
,
but
who
doth
raise
,
signyfying
not
only
Gods
power
,
but
his
will
and
readiness
;
and
then
in
the
present
tense
,
denoting
,
God
doth
this
daily
and
continually
to
his
people
.
Now
when
the
Apostle
describeth
God
thus
as
raising
the
dead
,
you
must
understand
it
of
the
dead
literally
.
Those
that
are
actually
dead
,
or
as
good
as
dead
,
as
to
any
humane
power
,
which
was
the
case
of
Paul
;
and
also
dead
,
metaphorically
,
viz.
such
who
are
in
those
outward
calamities
and
streights
,
that
they
have
no
visible
way
to
escape
out
of
them
.
In
this
extent
you
must
understand
the
expression
;
and
from
thence
observe
,
That
God
is
both
able
and
willing
to
help
and
deliver
his
people
in
hopelesse
For
by
this
expession
Paul
doth
denote
the
utmost
extremity
;
if
God
can
and
will
do
the
greatest
,
how
much
more
easie
is
it
to
him
to
do
the
less
?
Though
nothing
is
hard
to
God
,
for
he
doth
great
things
as
easily
as
less
things
;
so
that
this
is
brought
in
as
unspeakeable
comfort
to
the
godly
who
are
apt
to
say
;
This
trouble
is
so
great
;
this
streight
is
so
heavy
,
that
I
have
no
hope
,
my
soul
doth
sink
under
it
.
Oh
remember
,
it
cannot
be
more
desperate
then
to
be
a
dead
man
,
and
yet
God
doth
recover
out
of
that
condition
:
He
doth
not
say
,
God
that
healeth
the
sick
;
God
that
comforteth
those
which
are
in
darkness
;
God
who
raiseth
up
those
that
are
cast
down
.
Though
in
other
places
,
these
things
are
attributed
to
God
,
but
God
who
raiseth
the
dead
,
which
is
far
more
then
the
former
.
To
prosecute
this
,
let
us
consider
wherein
this
Doctrine
is
true
,
both
literally
,
and
metaphorically
;
and
then
how
much
is
comprehended
in
the
expression
.
For
the
1.
This
is
true
in
the
naturall
dead
,
that
God
can
,
and
doth
raise
up
such
to
life
again
.
In
the
New
Testament
we
read
of
severall
persons
raised
by
That
women
received
their
dead
raised
to
life
again
.
And
truly
this
consideration
of
Gods
power
should
wonderfully
support
us
in
all
troubles
,
in
all
exigences
;
God
can
create
,
where
there
is
nothing
pre-existent
;
I
create
peace
;
and
he
can
also
restore
and
give
a
resurrection
to
those
that
are
dead
.
Let
us
not
then
have
low
thoughts
of
the
power
of
God
,
as
if
he
were
limited
in
his
workes
,
as
man
is
;
but
the
demonstration
of
Gods
power
will
be
evidently
and
palpably
manifested
in
that
great
and
universall
Resurrection
of
all
that
are
dead
,
at
the
day
of
judgement
.
This
work
of
God
doth
transcend
all
humane
reason
and
power
;
therefore
when
Paul
Preached
this
,
they
accounted
him
nothing
but
a
babler
.
It
is
Disputed
,
whether
the
Resurrection
of
the
dead
can
be
proved
possible
by
naturall
reason
;
but
whether
it
can
or
no
,
we
are
sure
the
Scripture
doth
so
positively
and
plainly
affirme
it
,
that
it
must
be
bold
Atheisme
to
deny
it
.
Now
do
but
consider
how
great
a
matter
it
is
to
exercise
faith
in
this
particular
;
how
improbable
,
yea
,
and
impossible
doth
it
seem
to
naturall
reason
?
All
those
who
have
dyed
ever
since
Adam
,
so
many
thousand
yeares
ago
,
who
have
been
for
so
long
a
time
consumed
into
ashes
;
All
such
bodies
which
have
been
eaten
with
fish
,
or
beasts
;
yet
God
will
raise
the
same
body
again
,
the
same
bones
and
flesh
again
.
What
amazement
and
astonishment
may
this
raise
in
thee
?
yet
it
is
clear
by
Scripture
,
God
can
and
will
do
this
.
Oh
then
that
the
godly
did
more
vigorously
exercise
their
faith
in
this
fundamentall
point
of
Religion
.
What
,
canst
thou
believe
in
God
concerning
this
great
and
admirable
truth
?
yet
doubtest
whether
he
can
raise
thee
out
of
those
petty
and
minute
troubles
thou
art
exercised
with
.
When
was
news
brought
to
the
Pope
of
the
murther
of
Henry
the
fourth
of
France
,
he
was
exceedingly
affected
with
it
in
his
speech
,
in
the
conclave
blaspemously
aggravating
the
mercie
as
he
thought
,
and
among
other
particulars
said
;
the
fact
was
so
incredible
,
that
had
he
not
used
himself
to
believe
the
high
and
mysterious
points
of
Religion
,
he
could
not
have
believed
this
fact
.
Thus
he
in
a
wretched
manner
;
but
thou
maist
in
a
true
and
godly
sense
say
,
Oh
Lord
this
temptation
is
so
great
,
this
trouble
is
so
pressing
,
I
am
so
greatly
overwhelmed
,
that
did
I
not
believe
those
wonderfull
Principles
of
Religion
;
were
I
not
used
all
the
day
long
to
things
above
humane
reason
and
expectation
;
I
could
not
be
able
to
beare
up
my self
in
these
extremities
.
2.
This
Doctrine
is
metaphorically
true
,
also
God
raiseth
from
the
dead
,
and
that
again
in
a
twofold
extremity
,
externall
and
internall
,
externall
troubles
,
Thy
dead
men
shall
live
,
together
with
my
dead
body
shall
they
arise
.
It
is
true
many
Interpreters
expound
this
,
as
if
properly
and
immediately
spoken
of
the
Resurrection
:
and
it
should
seem
our
Translators
understood
it
so
,
when
they
render
it
(
together
with
my
body
,
)
but
the
context
maketh
it
cleare
:
God
speaketh
of
their
deliverance
from
captivity
,
wherein
he
calleth
his
people
,
Cadaver
meum
,
my
dead
body
,
because
in
outward
appearance
so
;
now
the
reason
of
this
may
be
,
because
Gods
power
would
be
to
them
,
as
the
dew
,
to
herbs
ready
to
perish
,
which
doth
revive
them
.
Thus
their
deliverance
out
of
their
calamity
is
described
,
Hosea
6.
2.
After
two
dayes
he
will
revive
us
,
in
the
third
day
he
will
raise
us
up
,
and
we
shall
live
in
his
sight
.
This
Text
is
literally
and
immediately
to
be
understood
of
the
Jewes
,
yet
by
consequence
it
may
be
applyed
to
Christ
;
so
that
it
argueth
the
calumniating
spirit
of
Hunnius
who
would
make
Calvin
to
jadaize
because
he
doth
not
expound
it
as
a
promise
of
Christs
Resurrection
.
God
will
do
with
his
Church
as
he
did
with
the
body
of
Christ
,
he
would
not
suffer
it
to
see
corruption
,
but
within
three
dayes
raise
it
again
.
Thus
saith
the
Church
,
though
we
be
in
a
dead
condition
,
yet
he
will
within
two
or
three
dayes
,
within
a
short
time
revive
us
again
.
But
above
all
,
you
have
a
most
evident
allusion
to
this
Ezek.
37.
Where
the
Prophet
in
a
vision
saw
a
Valley
full
of
dry
bones
;
and
breath
from
the
Lord
brought
sinews
and
flesh
upon
these
bones
,
and
the
bones
came
together
and
lived
.
Now
what
the
meaning
of
this
parabolicall
vision
is
,
appeareth
Verse
11.
These
bones
are
the
whole
house
of
Israel
:
Behold
they
say
our
bones
are
dryed
up
,
our
hope
is
lost
,
we
are
cut
off
from
all
parts
:
but
saith
God
,
I
will
open
your
Graves
,
and
you
shall
come
out
.
By
these
expressions
you
see
how
true
the
Doctrine
is
,
that
in
the
Churches
extreame
calamities
,
God
raiseth
the
dead
;
neither
was
this
opening
of
the
graves
,
and
making
dry
bones
to
live
once
,
done
by
God
only
,
for
that
people
of
that
time
:
But
such
hath
been
the
condition
of
the
Church
in
severall
Ages
.
It
hath
been
the
dry
bones
,
and
God
hath
breathed
life
into
them
.
Now
the
Child
of
God
should
daily
meditate
upon
these
great
workes
of
God
to
his
People
,
and
then
he
will
be
ashamed
to
see
himselfe
so
much
dejected
about
his
own
particular
.
What
,
thou
art
but
one
dry
bone
,
and
cannot
God
restore
thee
when
he
doth
help
so
many
?
Can
he
deliver
his
whole
Church
,
and
not
a
particular
Member
therein
?
More
faith
in
the
generall
affaires
of
the
Church
would
facilitate
thy
particular
.
Come
we
then
to
internall
extremities
and
exigences
,
and
there
in
a
two-fold
In
the
first
place
,
If
you
consider
man
in
his
state
by
nature
,
he
is
wholly
dead
in
sinne
;
and
therefore
when
God
by
his
grace
doth
correct
him
,
then
he
raiseth
the
dead
.
Thus
every
godly
man
,
in
this
spirituall
change
wrought
upon
him
,
can
experimentally
say
,
God
who
raiseth
the
dead
.
I
was
senselesse
in
sinne
;
I
was
stupid
;
I
felt
no
burden
;
I
desired
no
deliverance
,
but
God
raised
me
from
the
dead
.
Even
as
the
Father
said
of
his
Prodigall
Sonne
converted
,
this
our
Sonne
was
dead
,
but
is
alive
.
This
expression
in
a
spirituall
sense
the
Scripture
doth
much
delight
in
,
Ephes.
2.
You
who
were
dead
in
sinne
,
hath
he
quickned
,
and
therefore
the
work
of
grace
is
compared
to
a
Resurrection
:
and
from
this
similitude
we
justly
urge
against
the
Arminians
,
that
man
hath
no
active
power
to
prepare
himselfe
for
grace
,
or
to
turne
himselfe
to
God
;
no
more
then
a
dead
Lazarus
did
dispose
himselfe
to
a
Resurrection
.
Thou
then
who
labourest
under
many
temptations
about
the
weaknesse
of
thy
graces
;
that
bewaile
thy
dead
heart
,
thy
dead
duties
,
thy
dead
Religion
;
Oh
thou
art
withered
,
and
hast
no
life
in
thee
:
Remember
it
is
God
that
raiseth
the
dead
.
And
certainly
if
he
did
infuse
the
life
of
grace
into
thee
at
first
,
when
thou
wast
wholly
dead
,
can
he
not
much
more
now
thou
art
quickned
,
recover
thee
out
of
thy
decayings
and
swounding
fits
;
he
that
hath
spirituall
life
at
first
,
can
much
more
recover
thee
out
of
thy
consumptions
;
he
that
delivered
from
death
,
can
much
more
from
sickness
.
2.
There
is
another
internall
exigency
upon
the
soul
,
which
may
be
called
a
spirituall
death
,
and
that
is
the
sad
desolations
and
terrible
blackness
,
that
may
cover
the
soul
because
of
desertions
;
God
may
have
forsaken
thee
;
thou
maist
not
only
look
upon
thy selfe
as
a
dead
man
,
but
as
a
damned
man
.
Oh
this
temptation
when
God
sets
himselfe
against
a
broken
soul
,
shootes
his
arrowes
into
his
heart
;
Though
a
bruised
reed
breaketh
him
more
,
though
but
a
smoaking
flax
,
yet
ready
to
quench
it
;
this
(
I
say
)
is
adjudged
by
those
who
labour
under
,
it
worse
then
death
,
more
bitter
then
death
.
We
have
a
remarkable
instance
for
this
,
in
Heman
,
Psalme
88.
where
Verse
14
,
15
,
16.
he
maketh
bitter
complaint
under
soul-terrours
,
Why
castest
thou
off
my
soul
?
why
hidest
thou
thy
face
from
me
?
While
I
suffer
thy
terrors
I
am
distracted
;
and
Verse
3.
he
saith
,
He
was
free
from
amongst
the
dead
,
as
the
slain
that
lye
in
the
grave
,
whom
God
remembreth
no
more
.
Yea
his
temptation
doth
so
overcloud
him
,
that
he
seemeth
to
question
the
truth
of
our
Doctrine
,
v.
10.
Wilt
thou
shew
wonders
to
the
dead
?
shall
the
dead
arise
and
praise
thee
?
This
good
man
must
needs
be
greatly
dejected
when
he
doubteth
of
this
:
for
nothing
is
more
ordinary
with
God
,
then
to
shew
wonders
to
the
dead
;
and
therefore
had
he
but
possessed
his
heart
with
this
truth
,
he
had
been
able
to
walk
on
those
waters
,
whereas
now
he
is
ready
to
sink
:
had
he
concluded
,
saying
,
Oh
my
soul
,
why
art
thou
cast
down
within
thee
?
what
,
though
thou
art
dead
,
yet
it
is
God
that
raiseth
the
dead
;
the
dead
have
cause
to
praise
him
;
this
would
have
revived
him
.
Yea
God
for
the
most
part
will
not
come
in
to
help
till
we
look
upon
our selves
as
dead
:
even
as
Christ
did
delay
till
Lazarus
was
dead
and
putrifying
in
the
grave
,
that
so
his
glorious
power
might
be
the
more
discovered
in
restoring
of
him
to
life
.
Indeed
the
Psalmist
might
have
argued
,
that
if
God
should
●uite
forsake
him
,
suffering
him
to
be
swallowed
up
in
despaire
;
Do
those
that
despaire
,
do
they
praise
thee
?
Do
the
damned
in
Hell
blesse
and
glorifie
thy
name
?
If
then
in
these
sad
and
bitter
temptations
upon
thy
soul
,
thou
wouldst
have
some
worke
to
get
into
,
then
remember
this
truth
,
God
raiseth
the
dead
.
Thus
we
have
heard
in
what
particulars
this
Doctrine
is
true
;
let
us
now
God
raiseth
the
dead
.
And
1.
It
supposeth
That
Gods
own
Children
may
be
brought
into
an
helplesse
and
hopelesse
estate
.
They
may
be
in
a
Wildernesse
,
so
that
if
God
doth
not
extraordinarily
provide
Manna
for
them
,
they
will
perish
;
for
you
must
know
that
this
is
attributed
to
God
,
chiefly
for
the
godly
mans
sake
.
For
though
the
wicked
may
sometimes
be
delivered
from
imminent
dangers
,
yet
that
is
by
the
generall
providence
of
God
,
who
doth
in
Heaven
and
Earth
what
he
pleaseth
;
but
the
godly
are
delivered
from
the
speciall
love
of
God
,
and
his
peculiar
promise
to
them
,
of
being
their
God
:
So
that
it
is
in
this
case
,
as
it
is
in
the
Resurrection
,
all
men
shall
be
raised
from
the
dead
,
even
the
wicked
as
well
as
the
just
;
only
the
wicked
shall
be
raised
by
the
power
of
God
as
a
just
judge
;
but
the
godly
as
Members
of
Christ
,
and
from
that
speciall
Covenant
of
grace
God
,
made
with
them
;
and
upon
this
foundation
Luke
20.
37.
doth
Christ
prove
the
Resurrection
,
because
he
is
the
God
of
Abraham
,
the
God
of
Isaack
,
and
the
God
of
Jacob.
These
are
mentioned
rather
then
Noah
or
Enoch
,
when
yet
God
was
also
their
God
,
because
to
those
the
promise
of
grace
was
either
at
first
made
,
or
afterwards
repeated
.
As
therefore
because
God
is
a
God
in
Covenant
,
he
will
raise
up
their
dead
bodies
;
so
from
this
relation
he
will
raise
thee
up
from
thy
extreame
necessities
;
yet
this
supposeth
that
God
though
he
loveth
us
,
so
as
to
deliver
from
evill
,
yet
he
will
not
alwayes
prevent
the
evill
.
2.
Here
is
implyed
,
That
God
hath
an
immediate
soveraignty
and
domini●●
over
all
conditions
and
estates
,
be
they
never
so
bitter
and
hopelesse
.
We
cannot
say
of
the
true
God
,
that
he
is
the
God
of
the
Vallies
,
but
not
of
the
Hils
also
.
When
that
Lord
would
not
believe
God
could
on
a
suddaine
provide
such
incredible
plenty
,
he
was
severely
punished
for
it
.
The
Israelites
also
are
taken
notice
of
for
limiting
God
,
Psal.
78
9.
Though
God
had
given
them
water
,
yet
say
they
,
Can
he
furnish
a
Table
in
the
Wilderness
?
Oh
how
often
are
we
guilty
of
such
distrust
?
though
God
hath
done
thus
and
thus
,
yet
can
he
do
this
also
?
But
he
raiseth
the
dead
,
he
hath
a
command
over
all
things
.
Hence
God
is
said
1
Cor.
1.
28.
To
choose
things
that
are
not
,
thereby
to
confound
things
that
are
.
So
that
there
is
no
tentation
,
no
affliction
,
but
God
can
command
it
,
and
work
what
he
pleaseth
out
of
it
for
thy
good
;
he
can
raise
up
Children
to
Abraham
out
of
stones
,
he
can
make
Grapes
to
grow
of
Thornes
,
and
Figs
of
Thistles
.
3.
There
is
implyed
,
That
our
extremities
are
Gods
opportunities
,
They
I
have
no
man
to
help
me
,
then
Christ
healed
him
.
It
became
a
Proverbe
in
the
Church
of
old
.
In
the
Mount
the
Lord
will
be
seen
.
God
lets
Abraham
alone
till
he
was
lifting
up
his
hand
to
give
a
mortall
blow
,
and
then
God
appeareth
,
providing
also
a
Ram
in
Isaacs
stead
.
Thus
it
was
also
with
Abraham
,
God
provideth
him
a
Son
out
of
a
dead
Wombe
,
that
so
his
glory
may
be
more
exalted
;
commonly
a
godly
mans
Isaacs
,
his
joyes
and
comforts
are
brought
out
of
the
dead
Wombe
of
the
Creatures
.
What
more
is
to
be
said
herein
,
will
come
in
seasonably
in
the
next
Verse
.
Let
us
from
the
premisses
make
this
Use
,
Doth
God
raise
even
the
dead
,
and
may
such
put
trust
in
God
?
Then
shame
and
reprove
thy
saying
;
oh
me
slow
to
believe
!
oh
me
dull
and
heavy
about
Heavenly
duties
!
for
though
my
afflictions
are
but
weak
and
ordinary
,
there
is
nothing
above
measure
or
strength
in
them
,
yet
I
am
ready
to
faint
;
how
can
this
be
forgiven
to
me
?
As
the
Apostle
said
in
another
case
,
you
have
not
yet
resisted
to
blood
.
So
it
may
be
thy
exercises
have
never
been
so
grievous
and
extreame
,
so
as
thou
art
to
be
accounted
as
a
dry
bone
,
as
a
dead
man
,
and
yet
I
have
much
ado
to
trust
in
God
in
these
inferior
tryals
.
Cry
out
unto
the
Lord
to
help
thee
in
these
weak
graces
,
be
ashamed
when
any
little
trouble
is
apt
to
disquiet
thee
,
to
discompose
thee
.
Oh
say
if
it
were
the
worst
condition
that
could
come
upon
me
,
if
it
were
the
heaviest
tryall
that
could
fall
on
me
,
yet
I
was
to
trust
in
him
who
raiseth
the
dead
.
SERM.
LXXIV
.
We
are
not
to
consider
Gods
Mercies
in
general
onely
,
but
their
several
Aggravations
also
.
2
COR.
1.
10.
Who
delivered
us
from
so
great
a
death
,
and
doth
deliver
:
in
whom
we
trust
that
he
will
yet
deliver
us
.
THe
Apostle
having
formerly
discovered
his
humane
feares
and
diffidence
under
that
great
trouble
which
came
upon
him
in
Asia
,
doth
now
recollect
himself
,
and
revive
out
of
his
swoonings
.
The
Sunne
that
was
in
an
Eclipse
,
doth
now
begin
to
shine
forth
in
glorious
lustre
.
He
had
informed
us
,
that
the
end
of
that
heavy
tribulattion
was
,
That
he
should
not
trust
in
himself
,
but
in
God
.
And
now
in
this
verse
,
we
see
this
blessed
effect
took
place
in
him
.
For
by
the
experience
of
Gods
mercy
to
him
at
this
time
,
he
is
encouraged
to
trust
in
God
for
the
future
;
he
hath
,
doth
,
and
will
deliver
.
One
favour
from
God
is
a
pledge
of
more
to
come
.
In
this
verse
then
we
see
Paul
got
above
,
and
conquering
that
weaknesse
and
imbecillity
which
he
found
in
himself
,
and
acknowledging
the
goodnesse
of
God
,
and
his
power
to
him
,
Paul
found
God
able
to
raise
the
dead
,
by
what
he
had
done
to
him
in
his
particular
.
In
the
Text
then
we
may
take
notice
of
,
-
1.
Paul's
solemn
acknowledgement
of
the
goodness
and
power
of
God
to
him
in
delivering
of
him
.
And
-
2.
His
Encouragement
from
thence
to
trust
in
God
for
the
future
.
In
the
former
part
we
have
his
celebration
of
Gods
goodnesse
to
him
;
and
this
he
aggravateth
from
the
hopelesnesse
and
desperatenesse
of
his
estate
,
which
he
calleth
a
Death
,
not
a
sicknesse
,
but
a
death
.
Yea
Chrysostome
observeth
,
That
he
doth
not
say
,
Who
hath
delivered
us
from
such
dangers
,
but
such
death
,
to
shew
the
extremity
.
Chrysostome
reads
it
in
the
plural
number
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
deaths
;
but
the
general
Copy
is
otherwise
.
Now
Paul
doth
not
onely
call
it
death
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
death
.
The
word
is
used
in
the
New
Testament
about
three
times
,
besides
in
this
place
;
and
it
is
alwayes
applied
to
the
great
aggravation
of
a
thing
,
so
as
we
are
to
admire
it
,
as
if
the
like
had
never
been
heard
of
.
Thus
Revel.
16.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
such
an
Earthquake
as
never
had
been
before
.
James
Chap.
3.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
ships
very
great
.
And
Hebr.
2.
3.
How
shall
we
escape
,
if
we
neglect
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
great
salvation
?
then
which
there
cannot
be
a
greater
.
The
Apostle
therefore
in
using
this
word
,
doth
intend
to
aggravate
the
goodnesse
of
God
towards
him
,
to
leave
out
no
circumstance
that
may
not
heighten
the
mercy
.
It
is
not
enough
with
him
to
take
notice
of
the
mercy
,
but
the
aggravation
of
his
mercy
;
and
this
maketh
his
heart
seven
times
hotter
(
as
it
were
)
in
praising
of
God
,
than
otherwise
it
would
be
.
From
whence
observe
,
That
the
children
of
God
do
not
onely
acknowledge
the
mercy
of
God
to
them
,
but
they
also
consider
of
every
circumstance
that
may
make
the
mercy
appear
greater
.
They
will
take
up
every
crumme
,
and
the
fragments
(
as
it
were
)
that
Gods
miraculous
power
may
be
more
demonstrated
.
They
doe
not
content
themselves
with
a
beholding
of
the
mercy
in
the
bulke
,
but
they
weigh
every
particular
ingredient
,
and
so
of
one
mercy
make
many
mercies
.
That
as
the
godly
in
their
humiliation
for
sinne
,
thinke
it
not
enough
to
humble
themselves
in
the
general
,
but
they
endeavour
to
bring
to
minde
every
circumstance
that
may
aggravate
it
,
and
so
make
themselves
more
abominable
and
loathsome
in
their
own
eyes
:
Thus
they
do
also
in
matter
of
thanksgiving
;
They
doe
not
take
the
mercy
in
the
grosse
,
but
they
looke
through
it
,
and
about
it
to
espie
out
every
particular
that
may
be
like
a
coale
of
fire
in
their
bosomes
.
Thus
we
have
the
thankfull
Psalmist
,
Psal.
136.
severing
every
particular
mercy
of
God
to
Israel
by
it self
,
and
then
addeth
,
For
his
mercy
endureth
for
ever
:
Sihon
King
of
the
Amorites
;
for
his
mercy
endureth
for
ever
.
Og
King
of
Basan
;
for
his
mercy
endureth
for
ever
.
He
reckoneth
them
up
one
,
and
by
one
,
though
he
might
have
satisfied
himself
with
that
expression
,
vers.
24.
Who
hath
redeemed
us
from
all
our
enemies
:
But
a
gracious
heart
dare
not
rob
God
of
his
glory
in
any
one
benefit
that
he
hath
from
him
.
For
if
he
must
say
with
Jacob
,
He
is
lesse
than
the
least
of
his
mercies
;
It
is
not
for
him
to
passe
it
by
;
for
every
little
mercy
is
farre
above
his
deserts
;
to
him
belongeth
all
the
curses
of
the
Law
;
whatsoever
is
not
hell
and
damnation
,
cometh
from
the
meer
bounty
of
God
.
But
let
us
illustrate
this
truth
in
the
particulars
,
shewing
wherein
the
people
of
God
use
to
make
their
aggravation
.
And
First
,
The
children
of
God
use
to
enlarge
their
thoughts
in
praises
of
God
,
from
the
low
,
weak
and
impotent
condition
they
of
themselves
were
in
.
Now
the
more
the
disease
is
found
out
to
be
desperate
and
incurable
,
the
greater
is
the
art
and
skill
of
the
Physician
.
Thus
Psal.
136.
23.
Who
remembred
us
in
our
low
estate
.
The
blackest
Eclipse
makes
the
Sunnes
light
,
when
recovering
,
more
glorious
.
The
lower
and
weaker
in
thy self
,
the
more
is
God
thereby
acknowledged
.
So
Psal.
34.
6.
This
poor
man
cryed
,
and
the
Lord
heard
him
.
This
aggravateth
the
mercy
of
God
,
that
though
a
very
Lazar
,
yet
God
would
not
despise
him
.
So
Psal.
142.
3.
When
my
Spirit
was
overwhelmed
within
me
,
then
thou
knewest
my
path
.
Nothing
is
more
ordinary
then
such
passages
in
the
Psalmes
to
aggravate
the
goodnesse
of
God
towards
the
godly
from
the
lownesse
,
and
the
impotency
they
were
in
:
Oh
if
God
had
not
come
in
at
that
time
,
I
had
utterly
perished
!
How
many
low
conditions
have
many
of
Gods
people
been
in
,
sometimes
in
respect
of
their
outward
,
sometimes
in
respect
of
their
inward
?
yet
God
hath
delivered
them
from
those
whales
bellies
.
Your
affections
to
praise
God
,
will
be
very
cold
and
dull
,
till
you
possesse
your
soules
with
this
thought
.
Oh
how
low
was
it
with
me
!
Little
did
others
know
how
it
fared
with
me
,
One
step
further
would
have
cast
me
into
utter
horrour
,
and
then
when
I
could
bear
no
longer
,
God
supported
me
.
Many
Psalmes
may
the
chilren
of
God
make
(
as
it
were
)
I
was
in
such
a
sad
temptation
,
but
God
rescued
me
,
For
his
mercy
endureth
for
ever
;
I
was
in
such
an
outward
streight
,
and
the
Lord
made
a
way
to
escape
,
For
his
mercy
endureth
for
ever
.
Thus
the
thoughts
of
thy
low
condition
will
greatly
advance
the
help
of
God
vouchsafed
to
thee
.
Secondly
,
The
people
of
God
doe
aggravate
the
mercy
of
God
,
not
onely
from
the
greatnesse
of
the
danger
they
were
in
,
but
also
their
sinfulnesse
,
their
unworthinesse
,
that
ever
God
should
cast
an
eye
of
pity
on
them
;
and
this
they
doe
whether
in
temporal
or
spiritual
mercies
.
And
truly
this
is
an
excellent
way
to
enlarge
the
heart
in
blessing
of
God
;
when
we
shall
consider
,
how
unworthy
we
are
,
we
that
deserved
cursing
,
to
meet
with
blessing
.
See
this
humble
frame
in
David
,
1
Chron.
17.
16.
when
Nathan
came
to
declare
the
good
purpose
of
God
towards
him
,
in
raising
up
him
and
his
posterity
to
glory
;
see
how
humbly
,
and
in
a
self-emptied
manner
he
addressed
himself
to
God
,
Who
am
I
,
and
what
is
my
house
,
that
thou
hast
brought
me
hitherto
?
As
if
he
should
say
,
Oh
Lord
,
what
am
I
,
and
my
family
,
the
meanest
,
and
most
unworthy
,
and
wilt
thou
doe
this
to
me
?
Yea
,
as
if
this
were
a
small
thing
,
thou
hast
spoken
of
thy
servants
house
,
for
a
great
while
to
come
,
and
hast
regarded
me
after
the
estate
of
a
man
of
high
degree
:
What
can
David
speake
more
?
Yea
as
it
is
1
Sam.
7.
he
saith
,
Is
this
the
manner
of
men
,
O
Lord
God
?
implying
,
that
onely
God
vouchsafeth
mercy
to
such
as
are
unworthy
.
As
then
he
,
who
would
build
high
must
lay
a
deep
foundation
:
So
he
that
would
exalt
God
on
high
,
must
lay
himselfe
low
.
And
if
it
be
thus
for
temporal
mercies
,
we
are
not
worthy
of
a
crumme
of
bread
;
and
though
with
Dives
,
we
should
begg
for
a
drop
of
water
,
it
might
be
denied
us
:
Then
how
much
more
in
spiritual
mercies
,
if
God
bestow
them
upon
us
,
Shall
not
our
affections
be
greatly
kindled
in
blessing
of
God
?
Take
that
fountain
of
all
mercies
,
the
giving
of
the
Lord
Christ
to
believers
,
to
worke
out
their
salvation
,
by
being
made
a
curse
for
them
.
How
diligent
is
the
Scripture
to
put
an
account
(
as
it
were
)
upon
every
passage
therein
?
That
it
should
be
as
impossible
for
a
believer
to
thinke
of
this
love
of
the
Father
to
us
,
and
not
be
ravished
with
it
,
as
for
a
man
to
carry
hot
coales
in
his
bosome
,
and
they
not
burn
him
.
For
the
Scripture
aggravateth
it
from
the
person
who
died
for
us
,
even
the
onely
begotten
Sonne
of
God
,
John
3.
16.
For
God
so
loved
the
world
,
that
he
gave
his
onely
begotten
Sonne
.
He
so
loved
it
;
if
God
would
have
denied
any
thing
to
mankinde
,
it
would
have
been
this
,
who
would
not
think
that
he
should
rather
suffer
all
men
to
be
damned
,
then
to
give
up
his
Sonne
to
death
?
And
yet
what
astonishing
love
is
here
?
Dared
a
poor
sinner
of
himself
ever
thought
to
have
begged
such
a
thing
at
Gods
hand
?
Rom.
8.
32.
He
spared
not
his
owne
Sonne
.
Certainly
thy
heart
may
be
amazed
,
more
than
the
Queene
of
Shebaes
,
in
seeing
of
Solomon's
glory
,
in
meditating
on
this
,
God
to
give
his
own
Sonne
,
his
onely
begotten
Sonne
,
his
Sonne
out
of
his
bosome
;
all
which
are
aggravating
circumstances
.
If
all
the
parts
of
the
body
,
if
all
the
haires
of
thy
head
,
were
turned
into
tongues
,
could
they
speak
enough
of
this
goodnesse
of
God
?
As
God
said
to
Abraham
,
Now
I
know
thou
lovest
me
,
because
thou
hast
not
withholden
thy
onely
sonne
from
me
.
How
much
more
may
we
conclude
from
Gods
giving
his
Sonne
to
us
?
As
the
Scripture
aggravateth
it
thus
from
the
quality
of
the
person
,
so
also
from
the
quality
of
those
,
for
whom
Christ
was
thus
given
,
and
that
is
for
enemies
and
adversaries
.
And
here
is
an
aggravating
circumstance
to
enflame
thy
heart
,
Rom.
5.
6.
When
we
were
without
strength
,
when
we
were
enemies
.
To
die
for
righteous
men
,
to
die
for
godly
men
,
would
not
have
been
such
an
aggravation
;
but
for
sinners
and
enemies
,
this
is
wonderfull
.
Here
then
is
another
coale
from
the
Altar
,
to
warme
thy
heart
with
,
when
thou
wouldest
blesse
God
for
Christ
againe
.
The
Scripture
to
aggravate
this
mercy
,
doth
consider
to
what
end
he
is
given
for
us
,
that
is
,
To
die
for
us
,
to
die
an
ignominious
death
,
to
be
made
accursed
for
us
,
to
bear
the
punishment
of
our
sinnes
upon
himselfe
.
This
also
doth
deeply
sinke
into
the
heart
.
This
is
like
oyle
to
the
Chariot
wheeles
of
the
soul
.
This
is
like
the
Spirit
in
Ezekiel's
wheele
:
Thy
heart
cannot
be
quiet
,
but
it
will
exceedingly
dilate
it self
in
blessing
of
God
for
him
.
That
whereas
he
who
would
be
our
Saviour
,
must
purchase
our
salvation
at
so
deare
a
rate
;
yet
he
doth
willingly
make
his
soul
an
offering
for
our
sinnes
.
Lastly
,
The
Scripture
aggravateth
this
comparatively
,
That
Christ
did
not
take
upon
him
the
nature
of
Angels
,
Heb.
2.
16.
He
did
not
so
love
them
;
he
died
not
for
those
Apostate
Angels
,
who
yet
were
more
glorious
creatures
than
man
;
and
if
redeemed
,
would
have
brought
God
more
glory
;
but
it
was
for
sinfull
,
wretched
,
and
weak
man
.
But
this
mercy
of
God
in
Christ
,
can
never
be
comprehended
in
the
depth
,
breadth
and
length
thereof
;
it
being
like
Ezekiel's
waters
,
that
will
ascend
higher
and
higher
,
even
till
it
covers
our
head
.
We
may
instance
in
a
second
spiritual
mercy
,
viz.
of
Conversion
,
or
Effectual
Calling
us
out
of
the
damned
world
.
Oh
the
soul
can
never
be
affected
with
this
!
How
much
doth
it
delight
to
speak
of
his
owne
vilenesse
and
unworthinesse
once
,
that
so
the
riches
of
Gods
grace
in
calling
of
us
,
may
be
the
more
exalted
?
We
see
it
in
Paul
,
1
Tim.
1.
13
,
15.
how
willing
he
is
to
speak
what
a
blasphemous
persecutour
he
had
once
been
,
even
the
greatest
and
chiefest
of
sinners
;
and
therefore
in
him
the
grace
of
God
was
manifested
,
even
for
the
ages
to
come
.
To
this
purpose
also
1
Corinth.
15.
8
,
9
,
10.
he
speaketh
,
debasing
himself
,
That
he
was
not
meet
to
be
called
an
Apostle
,
because
he
persecuted
the
Church
of
God
.
This
discriminating
and
differing
grace
of
God
,
whereby
God
chooseth
thee
a
poor
contemptible
worme
,
and
passeth
by
others
;
many
in
the
same
Towne
,
in
the
same
family
,
of
the
same
profession
,
yet
converting
grace
layeth
hold
on
thee
,
and
not
on
another
.
As
our
Saviour
said
,
There
were
many
widowes
at
that
time
,
besides
she
of
Sarepta
,
yet
the
Prophet
was
sent
to
her
alone
.
This
comparative
worke
of
grace
,
passing
by
others
,
and
taking
thee
,
when
if
God
would
have
regarded
Externals
,
or
Internals
,
there
were
richer
,
there
were
more
learned
,
there
were
lesse
vicious
,
must
for
ever
enlarge
the
soule
,
yea
so
astonish
her
,
that
she
will
cry
out
,
What
shall
I
say
to
these
things
?
A
third
Aggravation
of
Gods
mercy
,
that
the
people
of
God
take
notice
From
the
time
,
and
season
that
God
doth
it
.
In
the
fullnesse
of
time
God
sent
his
Sonne
.
And
the
Wiseman
saith
,
God
doth
every
thing
beautifull
in
its
season
.
To
have
mercy
out
of
its
due
time
,
is
to
give
bread
instead
of
stones
.
It
is
like
good
Physick
,
but
not
administred
in
its
proper
season
.
Now
the
observing
Christian
,
who
loveth
to
seek
out
the
workes
of
God
towards
him
,
and
studieth
all
Gods
dispensations
towards
him
,
doth
in
this
respect
finde
out
infinite
matter
of
praising
of
God
;
that
the
Lord
should
put
off
to
helpe
so
long
,
that
he
should
let
Lazarus
die
,
and
be
buried
;
all
this
is
to
make
the
soule
affected
with
the
seasonable
timing
of
a
mercy
.
To
have
a
mercy
in
its
season
,
maketh
it
a
double
mercy
.
Onely
you
must
remember
that
Gods
seasons
and
fit
opportunities
are
not
alwayes
well
discerned
by
us
.
We
are
ready
to
thinke
it
had
beene
better
,
if
Gods
help
had
come
sooner
,
if
he
had
not
deferred
so
long
;
but
this
is
,
as
if
the
patient
should
take
upon
him
to
direct
the
Physician
,
when
is
the
fittest
time
for
the
administration
of
his
medicinal
helpe
.
Fourthly
,
The
people
of
God
aggravate
their
mercies
,
By
comparing
them
with
others
miseries
.
I
have
health
,
how
many
are
in
paines
and
We
doe
not
well
,
(
2
King
.
7.
9.
)
let
us
informe
the
Kings
houshold
.
For
alas
they
were
ready
to
eat
their
own
children
through
the
famine
,
while
these
had
all
plenty
.
In
the
same
manner
mayest
thou
reflect
with
thy self
,
How
many
are
there
even
of
the
deare
servants
of
God
,
that
are
naked
,
hungry
,
persecuted
,
and
destitute
of
all
hope
?
There
is
scarce
any
so
afflicted
,
or
in
a
low
condition
,
but
he
may
look
upon
others
,
who
are
more
miserable
than
he
.
This
therefore
will
greatly
sharpen
thy
affections
to
blesse
God
.
When
thou
shalt
compare
thy
mercies
with
others
miseries
,
especially
if
you
doe
consider
it
in
spirituals
.
How
many
thousands
sit
in
Paganisme
,
and
know
nothing
of
Christ
?
How
many
lye
roaring
in
hell
for
the
same
sinnes
,
or
lesse
sinnes
(
it
may
be
)
that
thou
hast
committed
?
Thus
if
thou
set
thy self
to
aggravate
the
mercy
of
God
from
every
consideration
,
thou
wilt
finde
the
circumstances
will
increase
upon
thee
,
as
the
widows
oyl
did
;
and
thou
wilt
see
thou
hast
more
cause
to
blesse
Ood
,
then
ever
thou
didst
apprehend
at
first
.
If
I
say
,
thou
didst
this
,
thou
wouldst
no
more
complaine
of
the
coldnesse
and
chilnesse
that
is
upon
thy
heart
.
Nothing
doth
so
much
dull
the
heart
,
as
resting
in
generals
,
blessing
God
in
generals
,
Take
every
mercy
as
thou
wouldst
some
Watch
or
curious
worke
of
Art
,
and
view
every
piece
,
every
part
:
or
as
those
that
behold
some
admirable
Image
,
they
are
intentive
to
every
part
thereof
,
to
observe
the
beauty
,
life
and
proportion
thereof
.
Oh
it
is
this
,
and
this
onely
will
draw
out
thy
soul
,
and
make
thee
have
rivers
of
water
flowing
from
thee
!
It
is
this
that
will
make
thee
say
with
Elihu
,
Job
32.
18.
I
am
full
of
matter
,
the
Spirit
within
me
constraineth
me
,
my
belly
is
as
wine
which
hath
no
vent
,
it
is
ready
to
burst
like
new
bottles
.
Thus
five
words
of
praise
coming
from
an
heart
aggravating
Gods
mercy
,
are
more
effectual
then
five
hundred
in
a
formal
general
way
.
SERM.
LXXV
.
Privative
and
preventing
Mercies
are
to
be
accounted
of
,
as
Positive
.
2
COR.
1.
10.
Who
delivered
us
from
so
great
a
death
,
and
doth
deliver
.
IN
this
Text
we
have
Paul
celebrating
the
goodness
of
God
to
him
,
in
that
extream
trouble
mentioned
before
,
wherein
was
observed
,
First
,
The
holy
thankefull
temper
of
Paul
studying
to
aggravate
the
mercy
of
God
.
He
leaveth
out
nothing
unexpressed
,
which
may
not
make
for
the
great
exaltation
of
Gods
goodness
towards
him
.
There
remaineth
a
second
Doctrine
,
which
is
,
That
the
children
of
God
are
to
account
of
the
privative
and
preventing
mercies
,
as
much
as
positive
.
Paul
cals
this
deliverance
,
a
deliverance
from
such
a
death
,
so
great
a
death
;
yet
he
was
not
actually
killed
,
he
was
onely
in
danger
of
it
,
but
because
(
had
not
the
mercy
of
God
prevented
)
death
had
surely
seised
on
him
.
Therefore
this
mercy
of
preventing
death
,
he
doth
judge
to
be
(
as
it
were
)
a
positive
deliverance
from
it
.
That
as
we
see
God
doth
deal
with
his
people
,
He
accepteth
of
a
willing
mind
for
the
deed
.
And
Heb.
11.
17.
Abraham
is
said
to
offer
up
his
onely
begotten
sonne
,
because
it
was
in
the
immediate
disposition
and
preparation
of
his
heart
;
he
had
done
it
,
had
not
God
prevented
it
:
So
it
is
here
with
the
people
of
God
,
Those
mercies
which
keep
off
the
dangers
that
are
immediately
issuing
out
upon
us
,
they
take
as
if
the
mercy
was
it self
positively
done
to
them
.
Divines
have
a
saying
,
Plures
sunt
gratiae
privativae
,
quàm
positivae
;
There
are
more
privative
favours
of
God
,
than
positive
;
and
this
they
apply
to
spiritual
things
.
And
indeed
if
we
consider
how
many
sins
God
may
keep
thee
from
,
which
others
fall
into
,
how
many
temptations
God
doth
preserve
thee
in
,
which
swallow
up
others
,
we
must
needs
acknowledge
,
that
we
are
no
more
able
to
reckon
up
these
preventing
mercies
of
God
,
than
we
can
count
the
stars
,
or
reckon
up
the
sand
upon
the
sea-shore
.
That
this
truth
may
affect
us
,
and
cause
us
more
to
imploy
our
thoughts
in
a
thankfull
way
towards
God
concerning
all
that
evil
which
might
come
upon
us
,
if
God
did
not
interpose
.
Let
us
take
notice
of
these
particulars
.
First
,
That
there
are
some
mercies
God
doth
vouchsafe
to
his
people
,
which
do
suppose
evil
to
be
actually
come
upon
them
.
As
when
Joseph
was
delivered
out
of
prison
,
Jonah
out
of
the
whales
belly
,
the
Lord
did
not
prevent
(
which
he
could
have
done
,
if
he
had
pleased
)
but
suffered
them
to
overtake
those
children
of
his
.
Yea
all
the
troubles
which
do
befall
the
godly
,
he
could
have
prevented
them
,
if
he
had
pleased
.
He
that
can
deliver
out
of
them
,
can
also
stop
them
from
coming
:
but
God
out
of
wise
ends
,
both
relating
to
his
own
glory
,
and
the
good
of
his
people
,
doth
bring
these
exercises
upon
them
.
Then
on
the
other
side
,
There
are
mercies
,
which
do
not
suppose
evil
actually
to
come
upon
us
,
but
ready
and
prepared
to
fall
on
us
,
if
the
Lord
did
not
forbid
.
That
as
we
see
it
was
with
the
Angel
,
when
he
had
his
drawn
sword
,
and
was
ready
to
strike
Jerusalem
with
the
plague
,
as
well
as
other
places
,
the
Lord
did
mercifully
command
the
Angel
to
put
up
his
sword
.
Now
no
doubt
but
David
did
account
this
preventing
mercy
,
this
stopping
of
the
plague
,
to
be
as
great
,
as
if
they
had
been
delivered
in
the
midst
of
it
.
For
in
regard
of
the
preparation
to
this
judgement
,
they
were
but
as
so
many
dead
corpses
.
So
that
the
people
of
God
are
of
too
narrow
and
streightned
a
spirit
,
when
they
look
onely
to
what
troubles
they
have
been
in
,
and
God
hath
delivered
them
.
Oh
consider
further
,
how
many
might
have
fallen
upon
thee
,
yea
would
certainly
have
bruised
thee
,
had
not
the
Lord
kept
them
off
!
Secondly
,
These
preventing
mercies
do
empty
themselves
in
a
two-fold
chanel
.
Temporal
evils
,
or
Spiritual
evils
,
that
these
mercies
do
relate
unto
:
and
thus
preventing
mercies
do
compasse
us
about
all
the
day
long
;
what
evil
might
not
have
fallen
upon
thee
every
moment
?
This
disease
,
that
casualty
,
such
a
sudden
and
unexpected
calamity
.
Insomuch
that
thou
canst
not
hear
of
any
misery
,
fallen
upon
any
living
,
but
it
also
might
have
come
upon
thee
.
Doth
any
sit
mourning
and
wringing
their
hands
,
crying
out
,
O
ye
that
passe
by
,
see
if
there
be
any
afflicted
with
bitterness
,
as
I
am
!
And
is
not
this
thy
case
?
Is
not
thy
house
a
house
of
mourning
,
for
dead
fathers
,
or
dead
husbands
,
as
well
as
others
?
Is
not
all
this
from
the
preventing
mercy
of
God
?
The
second
chanel
in
which
these
mercies
may
be
discovered
,
is
,
In
spiritual
things
.
And
certainly
here
we
may
cry
out
also
,
That
they
are
more
than
can
be
numbred
.
For
what
sinne
,
what
temptations
,
what
terrours
and
troubles
of
heart
,
what
wounds
and
gashes
of
soul
do
any
of
the
godly
fall
into
,
and
thou
mayest
not
also
be
plunged
into
the
same
?
Who
maketh
thee
to
differ
?
Why
must
not
the
branch
ingraffed
in
,
insult
over
that
which
is
broken
off
,
but
take
heed
and
tremble
?
Is
it
not
because
God
may
break
off
those
also
?
Oh
then
with
bleeding
and
melting
hearts
,
acknowledge
and
say
,
O
Lord
,
what
would
have
become
of
me
,
if
left
to
such
a
passion
,
if
forsaken
in
such
a
temptation
!
Why
is
it
that
I
have
not
the
guilt
,
the
condemnation
that
others
lie
under
?
Is
it
not
because
thy
goodness
did
keep
me
?
Even
as
David
was
preserved
in
respect
of
that
busines●
of
the
men
of
Keilah
,
he
asketh
of
God
,
Whether
they
would
deliver
him
into
Saul's
hands
,
and
God
telleth
him
,
they
would
certainly
do
it
;
thereupon
David
will
not
commit
himself
to
them
.
It
is
thus
often
in
respect
of
thy
soul
;
if
thou
go
to
such
a
place
,
if
thou
art
put
into
such
a
temptation
,
if
placed
in
such
a
condition
or
relation
,
God
knoweth
that
this
would
prove
a
snare
to
thee
,
it
would
be
a
ruine
to
thee
.
Therefore
the
Lord
doth
so
order
by
his
mercy
,
that
thou
shalt
not
come
into
that
condition
.
Divines
have
one
kind
of
grace
,
that
they
call
Gratia
praeveniens
,
which
doth
prevent
us
,
it
cometh
upon
us
before
we
have
any
thought
,
any
will
or
desire
about
it
.
As
God
said
,
He
was
found
of
those
,
that
sought
him
not
.
And
truly
such
preventing
grace
we
do
not
only
need
at
our
first
conversion
,
but
all
our
life
long
,
as
much
as
our
daily
bread
.
Grace
must
prevent
our
mind
,
our
will
,
our
affections
;
otherwise
some
sinne
,
some
lust
or
other
would
immediately
fasten
upon
us
.
Let
then
the
godly
soul
remember
,
what
a
deep
and
vast
ocean
this
is
of
preventing
grace
,
the
bottome
whereof
thou
canst
never
dive
into
.
As
Paul
said
,
By
the
grace
of
God
,
I
am
what
I
am
;
so
saith
Austin
,
he
might
have
added
,
By
the
grace
of
God
,
I
am
not
,
what
I
am
not
.
It
's
the
grace
of
God
,
that
thou
art
not
a
withered
tree
,
a
barren
wilderness
.
It
is
the
grace
of
God
keepeth
thee
from
Hypocrisie
and
from
Apostasie
;
what
a
sinner
and
evil
wretch
thou
art
not
,
it
is
wholly
by
the
grace
of
God
.
Thirdly
,
Although
the
godly
do
thus
judge
of
preventing
mercies
,
as
well
That
the
godly
are
exceedingly-forgetfull
many
times
about
preventing
mercies
.
It
is
often
said
,
We
never
prize
a
mercy
till
we
want
it
.
How
precious
is
health
to
a
diseased
man
,
ease
to
a
tormented
man
?
And
so
also
we
never
account
any
evil
grievous
,
but
while
we
feel
it
,
while
it
is
upon
our
backs
;
and
thereupon
we
are
most
sensible
of
such
mercies
,
which
do
take
off
this
burden
from
us
.
Thus
it
is
indeed
,
because
we
judge
of
all
things
according
to
our
sense
;
but
if
we
did
let
judgement
work
,
then
the
godly
soul
would
be
likewise
greatly
enlarged
for
the
keeping
of
evil
,
as
well
as
removing
of
it
.
The
evil
we
never
felt
,
yet
because
ready
to
come
upon
us
,
had
not
the
mercy
of
God
kept
it
off
,
is
affectionately
taken
notice
of
by
that
soul
,
which
delights
to
search
out
the
works
of
God
towards
it
.
The
godly
ought
not
be
so
bruitish
,
as
to
be
taught
only
by
thorns
,
or
to
be
like
the
horse
which
must
have
alwayes
the
bit
and
bridle
.
Preventing
mercy
is
as
real
a
mercy
as
a
positive
one
.
God
is
as
truly
good
in
keeping
of
evil
from
thee
,
as
removing
of
it
:
Shall
God
therefore
lose
such
of
his
glory
and
honour
,
because
thou
wilt
judge
only
by
sense
?
Fourthly
,
That
therefore
the
children
of
God
may
know
,
It
is
their
duty
to
go
further
in
the
way
of
praise
to
God
,
then
usually
they
do
.
Let
them
consider
these
ensuing
rules
,
concerning
preventing
mercies
.
And
1.
Perswade
thy self
of
this
,
That
whatsoever
evil
thou
hast
deserved
by
thy
sinnes
,
and
is
not
brought
upon
thee
,
look
upon
this
as
a
preventing
mercy
,
and
be
affected
wit
it
as
much
as
with
any
positive
mercy
.
And
truly
this
very
particular
may
be
like
a
live
coal
from
the
Altar
to
warm
and
purifie
thy
heart
.
For
hast
thou
not
deserved
all
the
curses
threatned
in
the
Law
.
As
soon
as
ever
as
thou
hast
sinned
,
may
not
the
Law
of
God
immediately
challenge
thee
,
take
thee
by
the
throat
,
and
hale
thee
to
hell
?
Well
if
so
,
consider
this
preventing
mercy
of
God
,
that
keepeth
thee
from
them
.
Mayest
thou
not
truly
say
,
remembring
the
deserts
of
thy
sinne
,
not
onely
the
God
who
deliuereth
from
so
great
a
death
,
but
also
so
great
an
hell
,
and
so
great
a
damnation
?
Were
not
thy
heart
like
a
clod
of
earth
,
like
a
stone
,
how
greatly
wouldst
thou
be
affected
in
this
particular
,
saying
,
It
's
the
Lords
mercy
I
am
not
in
the
grave
;
It
's
the
Lords
mercy
I
am
not
roaring
in
hell
;
for
the
Law
curseth
me
,
I
have
transgressed
that
,
there
is
nothing
keepeth
off
the
execution
of
that
dreadfull
sentence
,
but
the
meer
mercy
of
God
?
And
therefore
if
thou
wert
dead
and
raised
again
,
if
damned
in
hell
,
and
yet
delivered
out
:
Would
not
thy
mouth
and
heart
be
filled
all
over
with
blessing
and
praising
of
God
?
Why
not
then
when
God
keepeth
thee
out
of
this
destruction
every
moment
?
It
's
observed
as
the
demonstration
of
Gods
great
power
and
mercy
,
that
the
waters
of
the
sea
being
higher
than
the
earth
,
yet
they
are
so
checked
and
bounded
by
the
power
of
God
,
that
they
do
not
overflow
the
earth
.
This
is
the
meer
preventing
mercy
of
God
.
Insomuch
that
Luther
said
,
The
Inhabitants
of
the
earth
are
as
wonderfully
preserved
from
destruction
by
the
sea
,
as
the
people
of
Israel
were
in
their
passage
to
Canaan
,
when
the
waters
stood
like
walls
on
both
sides
.
And
thus
it
is
in
any
mercy
we
enjoy
,
if
we
consider
what
the
Law
threatens
,
how
that
curseth
,
what
we
have
deserved
.
It
's
a
wonder
of
wonders
that
every
houre
we
doe
not
fall
into
hell
.
Therefore
if
thou
findest
thy
heart
not
affected
with
these
preventing
mercies
,
lay
this
particular
close
to
thy
soul
.
2.
Consider
,
That
whatsoever
evil
doth
actually
fall
upon
any
other
in
the
world
,
and
not
on
thee
,
this
is
a
preventing
mercy
.
Is
another
sick
,
and
not
thou
?
Is
another
poor
,
not
thou
?
This
is
a
privative
mercy
.
For
what
reason
can
there
be
given
of
thy
difference
from
others
,
but
onely
the
discriminating
mercy
of
God
;
he
killeth
and
maketh
alive
,
he
maketh
poor
,
and
maketh
rich
.
So
that
all
these
things
are
distributed
according
to
the
wisdome
and
pleasure
of
God
.
If
so
,
how
then
cometh
it
about
,
that
thou
escapest
such
a
misery
,
and
another
doth
not
?
Afflictions
rise
not
out
of
the
dust
,
neither
doth
preferment
and
honour
.
God
then
giveth
a
cup
of
gladness
and
joy
,
or
a
cup
of
gall
and
wormwood
to
drink
off
.
Now
then
look
about
thee
,
and
behold
how
many
sit
in
darkness
,
and
have
no
light
;
how
many
are
bereaved
of
senses
,
of
their
understandings
,
and
of
all
comforts
,
even
brought
to
be
like
Dives
in
hell
,
asking
for
a
drop
of
water
,
and
cannot
obtain
it
;
but
it
is
light
in
thy
Goshen
,
while
darknesse
with
others
.
Doth
not
this
preventing
mercy
melt
thy
soul
?
Art
thou
not
made
of
brasse
and
iron
,
if
thy
preservation
from
the
miseries
of
others
,
especially
the
damnable
and
sinfull
wayes
,
do
not
exceedingly
move
thee
?
How
canst
thou
carry
such
live
coales
in
thy
bosome
,
as
these
thoughts
are
,
and
not
be
wholly
inflamed
with
them
?
3.
Acknowledge
this
likewise
,
That
whatsoever
God
in
justice
might
inflict
upon
thee
,
and
yet
doth
not
,
therein
is
also
preventing
mercy
.
It
may
amaze
us
to
consider
,
what
objects
of
wrath
,
and
examples
of
Gods
vengeance
there
have
been
in
the
world
.
Cain
was
in
the
beginning
of
the
world
;
God
made
him
like
an
Anatomy-lecture
for
all
succeeding
evil
men
to
beware
of
his
impieties
.
Pharaoh
also
,
God
saith
of
him
,
For
this
cause
have
I
raised
thee
up
;
or
as
some
contend
,
I
have
kept
thee
alive
in
the
midst
of
those
many
judgements
,
that
destroyed
round
about
him
,
Rom.
9.
17.
Exod.
9.
16.
Now
let
any
thankfull
,
godly
heart
meditate
on
these
Histories
.
Consider
these
examples
,
Why
wast
not
thou
a
Cain
,
thou
a
Pharaoh
?
Why
should
not
God
make
thee
an
example
of
his
wrath
,
to
be
a
pillar
of
salt
to
season
others
,
as
well
as
others
are
to
thee
?
Oh
the
depths
of
this
preventing
mercy
,
how
incomprehensible
and
unsearchable
are
they
!
Must
not
this
astonish
thee
to
think
,
that
whatsoever
God
in
the
way
of
wrath
hath
done
to
any
man
in
the
world
,
the
same
God
might
have
done
to
thee
,
and
no
more
have
wronged
thee
than
he
did
them
?
Account
this
therefore
upon
the
riches
of
his
mercy
,
that
these
things
have
not
come
upon
thee
.
Look
upon
all
such
mercies
,
as
priviledges
and
exemptions
.
God
doth
otherwise
with
thee
than
many
others
;
he
punisheth
their
sins
,
he
animadverteth
their
iniquities
,
they
are
howling
under
his
anger
,
and
thou
art
preserved
.
It
is
true
,
God
is
no
accepter
of
persons
;
and
therefore
Cain
cannot
expostulate
with
God
,
why
he
did
not
make
him
Abel
;
nor
can
Pharaoh
complain
of
God
,
because
he
was
not
David
;
nor
yet
can
Judas
find
fault
with
the
Lord
,
because
he
was
not
Peter
,
because
as
Aquinas
observeth
well
,
in
things
of
meer
bounty
and
liberality
,
there
cannot
be
any
accepting
of
persons
,
seeing
that
if
no
munificence
to
any
at
all
were
extended
;
there
was
no
cause
of
grievance
.
And
thus
it
is
wholly
with
God
,
he
is
no
debtor
,
nor
obliged
in
any
way
of
justice
to
man
;
and
therefore
if
he
do
what
he
pleaseth
with
his
own
,
Shall
thy
eye
be
evil
,
because
he
is
good
?
So
that
God
must
needs
be
justified
by
these
different
dispensations
;
onely
thou
whom
the
Lord
doth
thus
spare
and
exempt
from
his
way
of
wrath
,
look
upon
it
as
so
much
mercy
;
as
if
God
had
said
to
the
damned
in
hell
,
as
he
did
to
Lazarus
in
the
grave
,
Come
forth
.
4.
Not
onely
whatsoever
God
doth
in
a
way
of
justice
,
but
also
in
a
providential
way
(
which
we
call
chance
)
bring
upon
others
,
and
not
upon
thee
,
this
also
is
a
preventing
mercy
.
We
reade
,
that
if
a
man
were
cutting
a
tree
,
and
the
Axes
head
fall
off
,
and
kill
another
,
it
is
said
,
The
Lord
delivered
that
man
into
his
hand
,
Exod.
21.
13.
compared
with
Deut.
13.
19.
Although
to
man
there
be
such
a
thing
as
contingency
and
casualty
,
such
sad
things
fall
out
many
times
,
that
no
wisdom
of
man
could
fore-see
,
yet
in
respect
both
of
Gods
knowledge
and
providence
,
no
thing
is
uncertain
to
God
:
and
therefore
those
casual
things
are
as
much
under
Gods
providence
,
as
necessary
things
.
What
can
be
more
inconsiderable
than
an
hair
?
Yet
not
one
of
these
fals
from
the
head
without
Gods
will
.
This
being
so
,
let
a
godly
man
but
think
with
himself
,
How
many
casual
murders
,
how
many
sudden
and
unexpected
deaths
have
many
met
withall
in
the
world
?
What
sad
changes
have
been
made
in
families
,
in
relations
,
by
some
accidents
,
that
were
never
thought
of
,
yea
it
may
be
the
like
never
fall
out
again
?
Now
then
cast
up
thy
accounts
,
ô
child
of
God
,
see
how
much
is
owing
to
God
in
this
very
particular
:
Count
every
such
preventing
mercy
,
as
much
as
a
positive
one
.
5.
Whatsoever
the
frailty
,
imbecillity
and
weaknesse
of
man
would
cast
him
into
,
yet
God
keepeth
thee
from
;
know
this
is
a
preventing
mercy
.
Man
is
such
a
poor
,
infirm
creature
,
so
many
things
are
requisite
to
keep
up
life
,
that
we
may
wonder
every
man
who
goeth
from
home
alive
,
is
not
brought
home
dead
at
night
.
How
is
it
that
this
candle
under
so
many
puffs
of
wind
,
is
not
extinguished
?
How
cometh
this
spark
of
fire
to
be
kept
in
a
sea
of
water
?
So
that
thou
mayest
justly
account
every
dayes
life
a
resurrection
from
the
dead
.
Had
man
no
other
keeper
,
or
preserver
than
himself
,
both
in
temporals
and
spirituals
,
every
moment
he
would
die
,
both
in
soul
and
body
.
Say
then
,
O
Lord
,
my
heart
is
affected
,
my
soul
suffers
violence
within
me
!
If
I
had
the
tongue
of
men
and
Angels
,
I
could
not
exalt
thy
mercy
according
to
the
nature
of
it
;
I
look
upon
my self
,
as
brought
out
of
the
grave
,
yea
brought
out
of
hell
many
times
a
day
.
The
Papists
have
an
opinion
about
the
Virgin
Mary
,
That
she
was
borne
in
no
original
sinne
,
nor
ever
committed
any
actual
sinne
;
and
therefore
(
say
they
)
when
she
called
Christ
her
Redeemer
,
that
is
,
by
way
of
preservation
,
not
that
she
was
actually
redeemed
from
sinne
,
but
would
necessarily
have
been
,
if
Christ
had
not
preserved
her
.
This
is
an
absurd
and
a
foolish
opinion
.
Onely
in
the
general
we
may
say
,
That
Christ
,
as
he
is
a
Redeemer
to
his
people
by
actual
deliverance
;
so
also
by
preservation
,
Christ
is
a
Saviour
,
in
that
he
preserveth
thee
from
the
sinnes
thou
wouldest
have
committed
,
as
well
as
those
thou
hast
committed
.
Yea
all
those
iniquities
thy
heart
,
thy
temptations
would
have
carried
thee
unto
,
if
God
had
not
prevented
,
thou
art
to
blesse
God
for
,
as
well
as
the
pardon
of
those
sinnes
actually
committed
by
thee
.
Fill
thy
soul
therefore
with
the
meditation
of
these
things
:
Say
,
Lord
,
what
I
am
is
a
mercy
,
what
I
am
not
is
a
mercy
!
The
removing
of
evil
is
a
mercy
;
the
keeping
of
it
off
is
likewise
a
mercy
.
SERM.
LXXVI
.
Of
the
Necessity
of
Gods
continuing
his
Mercies
to
us
,
as
well
as
his
conferring
Mercies
upon
us
.
2
COR.
1.
10.
And
doth
deliver
.
THe
Apostle
having
thankfully
acknowledged
the
goodness
of
God
to
him
in
what
was
past
,
he
cometh
to
celebrate
what
was
for
the
present
;
for
we
see
in
this
Verse
the
goodness
of
God
,
extending
it self
to
all
differences
of
times
:
If
God
should
but
once
help
us
,
but
once
deliver
us
,
we
should
immediately
fall
into
utter
destruction
.
Therefore
the
Apostle
observeth
that
the
mercies
of
God
are
chained
together
.
God
doth
not
only
begin
to
do
good
,
but
he
continueth
it
.
Hence
he
addeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
doth
deliver
.
Indeed
Beza
speaketh
of
the
Syriack
Interpreter
,
as
not
reading
this
passage
and
also
some
Coppies
,
and
therefore
addeth
,
Fortassis
hoc
redundat
,
it
may
be
this
is
superfluous
.
Chrysostome
also
taketh
no
notice
of
it
,
but
it
being
so
generally
received
in
most
Copies
;
and
the
Apostle
nameing
the
past
and
future
time
,
it
is
likely
he
would
also
celebrate
the
goodness
of
God
which
he
did
injoy
for
the
present
;
for
if
the
Lord
did
not
continually
deliver
all
,
our
former
deliverances
would
do
us
no
good
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
observed
by
Varinus
to
be
customarily
used
in
Homer
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
keep
,
keeping
,
being
a
kind
of
deliverance
;
Hesychius
renders
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
the
most
eminent
and
principall
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
save
,
and
hence
in
the
Scripture
Christ
who
is
the
Sauiour
is
called
Rom.
11.
26.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
out
of
Sion
shall
come
the
deliverer
.
Now
when
Paul
speaketh
thus
in
the
present
tense
,
he
doth
deliver
,
it
supposeth
that
that
as
he
was
as
yet
in
troubles
,
as
he
saith
,
We
suffer
even
to
this
present
hour
,
1
Cor.
4.
11.
Paul
needeth
deliverance
continually
,
because
he
is
in
troubles
continually
,
though
happily
for
the
present
they
were
not
so
great
as
those
he
formerly
conflicted
with
.
Again
,
In
nameing
the
present
tense
he
implyeth
,
That
if
God
did
not
daily
keep
him
,
the
same
,
or
the
like
decumane
waves
would
overwhelme
him
.
But
lastly
,
With
which
sense
I
close
,
this
signifieth
that
it
is
not
enough
for
God
to
vouchsafe
mercies
once
to
his
people
unless
he
continue
to
do
so
all
the
day
long
.
From
whence
observe
,
That
Gods
continuing
of
his
mercies
is
as
necessary
as
his
first
bestowing
of
If
the
Lord
should
deliver
us
from
any
evill
,
and
afterwards
leave
us
to
our
own
strength
and
wisedome
,
to
preserve
our selves
,
how
inevitable
would
our
ruine
be
?
Therefore
we
must
turne
this
Text
into
Prayer
.
O
Lord
,
thou
who
hast
delivered
,
still
deliver
,
go
on
,
and
continue
thy
helping
hand
.
To
illustrate
this
,
let
us
consider
.
1.
In
what
particulars
this
word
in
the
Text
is
used
in
the
holy
Scriptures
,
for
bodily
deliverances
,
to
externall
mercies
.
Whereas
we
shall
find
a
soul
deliverance
,
and
spirituall
deliverance
,
principally
spoken
of
in
Gods
word
,
and
for
which
Christ
is
called
the
deliverer
,
so
that
the
consideration
of
this
should
raise
us
up
into
spirituall
and
heavenly
Meditations
.
And
1.
For
a
bodily
deliverance
.
This
Paul
speaketh
off
,
2
Tim.
4.
17.
I
was
from
the
mouth
of
the
Lion
,
a
Lion
,
and
the
mouth
of
the
Lion
,
he
was
in
the
very
mouth
,
little
hope
of
salvation
.
When
the
danger
is
so
extreame
,
whether
he
meant
it
particularly
of
Nero
,
or
whether
by
that
he
would
allegorically
express
some
eminent
danger
,
to
be
sure
he
meaneth
Gods
helping
hand
,
and
that
in
bodily
misery
.
Thus
also
Paul
2
Tim.
3.
11
enumerating
severall
persecutions
,
he
concludeth
,
but
out
of
them
all
God
delivered
me
.
Although
therefore
spirituall
evils
are
judged
by
the
godly
the
greatest
evills
,
and
spirituall
deliverances
the
greatest
deliverances
;
yet
the
godly
being
men
,
consisting
of
flesh
and
blood
,
they
also
are
sensible
of
externall
evils
,
and
thereupon
do
greatly
need
Gods
mercies
towards
them
in
their
outward
deliverances
.
Davids
Psalmes
do
for
the
most
part
glorifie
and
praise
God
in
respect
of
temporall
deliverances
;
and
therefore
such
Psalmes
have
the
most
powerfull
influence
,
and
do
most
affect
the
heart
,
when
we
come
to
be
in
the
same
dangers
and
feares
with
him
;
so
that
in
all
our
outward
deliverances
we
are
to
acknowledg
God
only
;
not
our
own
wisedome
or
our
own
power
.
Not
unto
us
Lord
,
but
unto
thy
name
be
all
glory
given
.
2.
There
is
also
a
spirituall
deliverance
the
Scripture
mentioneth
,
and
this
1.
There
is
Christs
sperituall
deliverance
of
us
1
Thess.
1.
10.
in
respect
of
the
wrath
and
vengeance
to
come
,
we
are
there
said
to
wait
for
Jesus
,
which
deliuered
us
from
the
wrath
to
come
.
What
is
that
wrath
to
come
?
even
the
day
of
judgement
,
wherein
God
will
be
avenged
upon
all
impenitent
wicked
men
,
adjudging
them
to
those
externall
torments
prepared
for
the
Devill
and
his
Angels
.
Oh
how
little
do
men
think
of
the
wrath
to
come
?
so
they
may
enjoy
their
present
pleasures
,
their
present
lusts
and
advantages
,
they
never
remember
what
wrath
is
to
come
,
for
all
this
.
Oh
let
the
prophane
man
say
to
his
soul
in
the
midst
of
all
jollities
!
well
,
for
all
this
,
there
is
wrath
to
come
,
put
not
this
out
of
your
mind
day
and
night
;
but
to
the
godly
,
the
Apostle
saith
,
he
hath
delivered
us
from
this
wrath
to
come
.
We
may
truly
say
with
Agag
,
The
bitterness
of
death
is
over
,
yea
the
bitterness
of
Hell
and
damnation
is
over
.
Oh
what
an
unspeakeable
deliverance
is
this
?
who
art
thou
that
God
should
deliver
thee
from
that
wrath
which
consumeth
so
many
thousands
?
how
can
the
believing
soul
ever
let
this
mercy
slip
out
of
his
mind
.
When
others
shall
hear
that
dreadfull
sentence
,
depart
ye
cursed
into
everlasting
fire
,
then
shall
they
be
called
to
inherit
everlasting
glory
.
Though
now
for
the
present
,
for
want
of
saith
,
those
future
things
are
not
realized
to
us
.
Yet
at
that
great
day
,
when
we
shall
see
all
these
terrible
things
transacted
before
our
eyes
.
Oh
the
thoughts
of
heart
that
then
will
work
in
us
!
what
outrages
to
Mountains
and
Hils
if
possible
to
save
them
from
this
wrath
?
The
godly
are
said
to
be
already
delivered
from
it
,
because
Christ
hath
purchased
their
deliverance
,
and
they
have
right
thereunto
by
the
promise
of
God
;
so
that
they
are
as
firmely
to
conclude
of
it
,
as
if
it
were
already
done
.
Even
as
we
are
said
to
sit
already
in
heavenly
places
with
Christ
.
2.
There
is
a
spirituall
deliverance
from
the
Bower
of
sinne
and
Satan
.
We
Col.
1.
13.
Who
hath
delivered
us
from
the
power
of
darknesse
,
and
translated
us
into
the
kingdome
of
his
deare
Son
.
You
see
what
the
condition
of
every
man
is
till
converted
,
it
is
said
to
be
under
the
power
of
darkness
.
How
unspeakeable
is
the
misery
of
all
unregenerate
men
,
who
are
thus
the
Devils
prisoners
bound
hand
and
foot
,
that
they
are
not
able
to
shake
off
any
one
sinne
they
are
accustomed
unto
,
neither
are
they
willing
to
be
delivered
?
They
do
not
mourne
and
groane
after
a
Redeemer
;
how
inlarged
therefore
should
the
heart
of
a
godly
man
be
,
when
he
shall
see
himself
thus
delivered
?
the
time
was
I
could
not
give
over
my
loose
and
wanton
wayes
;
I
could
not
part
from
my
prophane
and
wicked
Companions
;
the
time
was
,
I
hated
such
as
feared
God
,
I
could
not
indure
any
holy
strictness
,
any
family-duties
.
The
time
was
when
the
cares
of
the
world
did
lord
it
over
me
,
so
that
neither
praying
,
or
hearing
,
or
any
holy
Ordinances
had
any
influence
upon
me
,
being
so
greatly
inslaved
to
those
earthly
thing
:
but
now
blessed
be
God
the
snare
is
broken
,
and
my
soul
like
a
Bird
is
escaped
;
I
can
now
run
with
delight
in
the
wayes
of
God
.
Oh
how
blessed
a
deliverance
is
this
,
to
be
saved
from
thy
former
impieties
,
to
be
delivered
out
of
thy
old
blindness
and
wickedness
?
Seest
thou
not
in
what
miserable
bondage
many
persons
are
intangled
in
by
their
lust
?
They
have
some
convictions
,
some
terrors
upon
their
conscience
;
they
cry
out
,
oh
that
they
could
never
fall
into
such
sinnes
again
,
and
yet
upon
every
temptation
hideously
relapse
again
.
Augustine
before
his
full
conversion
to
God
,
complained
of
this
captivity
exceedingly
.
If
therefore
God
hath
delivered
thee
from
thy
former
unregenerate
estate
;
if
he
have
made
thee
a
new
Creature
,
then
know
the
goodness
of
God
towards
thee
,
is
more
then
ever
can
be
comprehended
by
thee
.
It
cannot
enter
into
thy
heart
to
conceive
of
the
fullness
thereof
:
But
because
this
deliverance
is
not
compleate
and
perfect
in
this
life
,
as
appeareth
Rom.
7.
where
Paul
complaineth
of
a
captivity
,
still
he
was
plunged
into
,
he
breaketh
out
at
last
into
that
affectionate
expression
,
Who
will
deliver
me
from
the
body
of
this
death
?
Oh
how
blessed
and
happy
will
that
day
be
!
when
thou
shalt
have
no
more
thornes
in
thy
side
,
or
rather
in
thy
heart
;
no
more
Jebusite
to
disquiet
thee
,
but
all
sinne
with
the
effects
thereof
shall
be
wholly
dryed
up
.
3.
There
is
a
spirituall
deliverance
in
respect
of
the
continuall
temptations
we
meet
with
in
this
world
,
to
draw
us
to
sinne
,
and
to
make
us
turne
the
back
upon
God
.
That
we
may
alwayes
have
Gods
protection
herein
,
we
are
taught
to
pray
,
even
as
often
as
for
our
daily
bread
,
that
he
would
deliver
us
from
evi'l
,
Luke
11.
4.
and
herein
the
Lord
doth
vouchsafe
more
daily
deliverance
to
us
,
then
we
can
possibly
apprehend
.
Every
condition
,
every
mercy
,
every
affiction
,
would
be
a
temptation
to
us
,
to
allure
us
to
sinne
;
did
not
the
Lord
daily
deliver
;
What
is
it
that
keepeth
thee
from
the
Apostacy
of
others
?
and
so
from
the
wounds
and
gashes
of
Conscience
,
which
usually
fall
thereupon
;
but
the
meer
delivering
mercy
of
God
?
Thus
you
see
in
how
many
particulars
God
doth
deliver
his
people
;
but
as
the
Doctrine
is
;
It
is
not
enough
for
God
to
deliver
once
,
unless
he
doth
it
daily
,
continually
,
never
withdrawing
his
arme
from
under
us
;
and
the
grounds
of
the
necessity
of
continued
mercy
are
these
.
1.
Because
of
our
utter
inability
and
impotency
to
continue
the
same
to
our selves
.
If
the
Lord
doth
bestow
such
and
such
deliverances
on
us
,
leaving
us
afterwards
to
our selves
,
that
we
by
our
own
wisdome
and
power
should
preserve
our selves
;
Alas
,
This
would
immediately
prove
a
ruine
to
us
;
for
we
can
no
more
continue
the
deliverance
,
then
we
could
procure
it
at
first
;
he
that
hath
delivered
,
must
be
the
same
that
doth
deliver
.
It
s
not
God
that
hath
delivered
,
and
then
we
who
do
deliver
.
Humble
thy self
therefore
thankfully
under
all
Gods
mercifull
dispensations
towards
thee
;
say
,
O
Lord
I
depend
on
thee
for
daily
bread
,
for
daily
grace
,
for
daily
pardon
,
for
daily
preservation
.
The
same
infinite
power
and
wisdome
is
required
to
uphold
thy
mercy
,
as
was
at
first
to
bring
it
to
thee
.
2.
This
continuance
of
mercy
is
requisite
not
only
from
our
naturall
imbecillity
,
morall
unworthiness
;
So
that
though
the
Lord
hath
delivered
once
and
twice
;
yet
we
are
apt
to
be
so
unthankfull
and
forgetfull
,
that
the
Lord
may
deliver
no
more
.
Oh
how
often
do
we
forfeit
the
good
mercies
that
God
vouchsafeth
us
?
how
often
have
we
provoked
him
to
take
away
his
good
gifts
from
us
?
but
it
is
his
mercy
,
it
is
his
goodness
to
continue
them
unto
us
.
Every
day
thou
dost
enough
to
make
God
take
away
all
he
had
bestowed
upon
thee
.
Even
as
when
he
had
made
man
,
who
revolted
from
him
,
and
was
plunged
into
obstinate
wickedness
;
it
is
said
Gen.
6.
It
repented
him
that
he
made
man
,
and
it
grieved
him
at
the
heart
;
an
expression
to
humane
capacity
,
to
shew
how
unworthy
a
Subject
man
was
now
become
of
all
that
love
,
God
had
shown
to
him
;
and
maist
thou
not
feare
,
when
thou
lookest
upon
thy
own
barrenness
and
unworthy
dealings
with
God
?
that
God
doth
repent
that
ever
he
thus
honoured
thee
;
that
ever
he
thus
blessed
thee
;
that
ever
he
vouchsafed
such
grace
to
thee
,
and
so
take
all
from
thee
?
Take
Saul
for
an
instance
,
how
many
personall
favours
did
the
Lord
bestow
on
him
?
but
at
last
God
quite
forsooke
him
because
of
his
Hypocrisie
ane
Rebellion
;
If
therefore
we
consider
how
forgetfully
and
wretchedly
we
walk
under
Gods
mercy
,
we
may
evidently
see
,
that
if
the
goodness
of
God
did
not
continue
them
,
as
well
as
at
first
bestow
them
,
we
should
quickly
be
stript
of
all
.
How
many
not
persons
only
but
Churches
,
for
want
of
the
continuance
of
Gods
mercies
are
of
Gardens
become
a
very
Wilderness
?
Is
God
to
the
Nation
of
the
Jewes
,
as
to
the
Churches
of
Asia
as
he
was
once
?
so
that
the
demerit
which
is
upon
us
after
mercies
received
,
our
not
improving
of
them
for
God
,
may
provoke
God
after
the
good
he
hath
done
for
us
to
bring
all
evill
upon
us
.
3.
It
is
necessary
the
Lord
should
continue
mercies
and
deliverances
,
as
because
our
dangers
,
our
temptations
continue
.
They
that
renew
their
disease
daily
,
must
also
renew
their
Physick
.
They
that
fall
daily
,
need
to
be
raised
daily
.
Iterated
troubles
,
need
iterated
deliverances
.
It
is
true
,
there
are
some
mercies
that
cannot
be
iterated
any
more
,
the
benefits
of
them
may
,
but
not
the
mercies
themselves
.
Thus
the
Creation
of
the
world
was
at
first
,
and
it
would
be
absurd
to
pray
that
God
would
create
it
.
So
the
Incarnation
of
Christ
,
this
was
once
done
,
that
it
cannot
be
done
any
more
;
Gods
Predestination
likewise
of
his
people
was
from
all
eternity
;
neither
can
it
be
iterated
.
But
then
there
are
other
mercies
which
are
duely
to
be
continued
,
yea
,
often
to
be
repeated
;
such
as
pardon
of
sinne
,
the
daily
quicknings
and
excitings
of
grace
.
It
is
true
,
some
have
of
late
affirmed
,
that
sinne
is
pardoned
from
eternity
,
and
that
we
cannot
pray
for
the
pardon
of
it
;
onely
we
may
for
the
sense
and
assurance
of
the
pardon
.
But
it
is
absurd
to
think
a
sinne
should
be
remitted
,
before
committed
;
and
therefore
as
we
multiply
to
offend
,
so
God
is
said
to
multiply
to
pardon
.
Do
not
therefore
think
it
enough
that
God
hath
once
sanctified
thee
,
once
justified
thee
;
and
therefore
thou
needest
not
the
help
and
daily
succour
of
Gods
grace
;
for
if
the
same
grace
did
not
preserve
and
keep
thee
,
which
did
at
first
regenerate
thee
,
thou
wouldst
fall
into
thy
old
Chaos
thou
wast
once
in
:
We
do
not
therefore
fall
from
grace
,
because
man
of
himself
,
if
absolutely
considered
,
cannot
throw
himself
out
of
it
;
but
because
Christ
will
loose
none
of
his
Members
,
and
therefore
he
keepeth
them
united
to
him
.
Even
as
we
see
it
is
in
regard
of
the
world
,
it
is
not
enough
that
God
did
once
make
it
;
but
it
is
necessary
he
should
conserve
and
uphold
it
,
as
Heb.
1.
he
keepeth
up
all
things
by
his
power
;
hence
conservation
is
called
a
Creation
,
and
they
require
the
same
infinite
power
for
the
one
as
as
the
other
.
Thus
it
is
also
in
the
work
of
grace
,
in
the
whole
conduct
to
salvation
.
An
infinite
power
,
an
infinite
love
must
begin
continue
,
and
at
last
consummate
.
Thus
by
these
Reasons
you
see
,
why
God
that
hath
delivered
,
doth
continue
to
deliver
.
Use
.
1.
To
reprove
that
unthankfullness
and
unworthiness
which
is
in
most
men
.
It
is
God
that
daily
continueth
their
mercies
to
them
.
It
's
he
that
upholds
the
world
.
He
that
keeps
up
the
meanes
of
grace
,
and
yet
we
take
these
things
as
if
they
were
so
many
debts
to
us
.
How
little
doth
it
enter
into
our
hearts
to
think
if
God
withdraw
it
,
if
God
give
but
a
blast
,
all
the
world
is
but
as
dust
before
him
.
It
is
God
that
hath
continued
thy
health
,
thy
strength
to
thee
this
day
more
,
this
week
more
.
It
's
God
continueth
thy
relations
alive
:
had
not
he
done
thus
,
all
had
been
broken
in
pieces
before
this
time
.
Use
.
2.
Doth
God
thus
continue
deliverances
and
mercies
?
then
take
heed
of
abusing
them
,
to
wantonness
,
of
not
improving
them
faithfully
for
God
;
if
he
continues
thy
health
and
life
,
lay
it
out
to
the
Author
thereof
;
if
he
continueth
thy
wealth
,
and
greatness
,
let
not
the
Devill
and
sinne
have
the
fruit
of
it
.
Oh
how
unjustifiable
is
it
?
what
curses
and
torments
do
we
deserve
,
if
when
God
continueth
our
mercies
,
we
thereby
serve
the
Devill
?
if
the
Devill
did
create
thee
;
if
the
Devill
did
preserve
thee
;
if
you
did
live
and
move
in
him
:
then
you
might
pay
him
out
of
his
own
.
But
oh
the
patience
of
God
that
suffereth
so
many
wretched
sinners
to
advance
the
Devils
Kingdome
by
those
good
gifts
he
hath
given
to
them
.
SERM.
LXXVII
.
Former
Experience
should
be
a
sufficient
Argument
for
future
Confidence
.
2
COR.
1.
10.
In
whom
we
trust
that
he
will
yet
deliver
.
In
this
last
Clause
we
have
Pauls
confidence
in
the
power
and
goodness
of
God
,
for
the
future
bottomed
upon
his
former
and
present
deliverances
;
for
were
it
not
the
duty
of
a
believer
quietly
to
repose
his
soul
with
a
firme
trusting
in
the
truth
and
goodness
of
God
;
he
could
not
live
an
hour
,
or
a
day
,
without
perpetuall
hesitation
and
anxiety
about
what
might
befall
him
.
In
the
words
we
have
-
1.
His
trust
professed
.
-
2.
The
matter
or
object
thereof
.
The
profession
of
his
confidence
is
in
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
whom
we
have
hoped
,
Erasmus
rendreth
,
in
whom
we
have
fixed
hope
,
in
opposition
to
that
vain
,
moveable
,
and
uncertain
hope
,
which
men
have
in
earthly
and
transitory
things
;
we
render
it
trusting
,
though
it
be
not
the
same
word
with
that
used
in
the
9.
Verse
;
But
we
told
you
that
faith
hath
its
trusting
,
and
hope
hath
its
trusting
,
and
these
two
graces
are
of
so
near
affinity
,
that
they
are
often
put
for
one
another
;
and
indeed
they
both
denote
some
recumbency
and
resting
of
the
soul
upon
him
,
whom
they
trust
or
hope
in
:
So
that
as
we
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
also
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1.
Tim.
5.
5.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Tim.
4.
10.
Which
words
denote
,
that
hope
doth
alwayes
carry
along
with
it
some
affections
,
and
cordiall
adhesion
to
God
;
So
that
as
we
reject
the
Popish
distinction
of
fides
informis
and
formata
,
we
do
also
of
spes
informis
and
formata
;
because
the
grace
of
hope
doth
sanctifie
the
soul
for
its
respective
operations
,
as
well
as
love
doth
to
its
proper
actings
.
Concerning
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Favorinus
saith
,
it
differeth
thus
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
applyed
to
the
expectation
of
evill
things
,
as
well
as
of
God
.
(
although
in
the
Scripture
it
is
hardly
used
any
where
,
but
concerning
good
things
.
)
Whereas
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
only
used
of
good
things
;
the
word
coming
either
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
draw
;
because
the
things
hoped
for
,
do
draw
and
allure
the
soul
towards
them
.
Among
the
Latins
,
sperare
is
sometimes
for
timere
,
but
that
is
very
abusively
spoken
.
You
see
then
,
whom
Paul
maketh
the
object
of
his
hope
and
trusting
,
even
God
alone
.
So
that
we
may
not
place
our
hope
,
in
the
wisdome
or
power
of
men
,
nor
in
Angels
or
Saints
;
no
not
as
instrumentall
causes
to
procure
us
our
good
we
need
:
For
a
divine
hope
,
must
have
for
the
motive
of
it
divine
truth
and
goodness
;
divine
power
and
help
,
as
well
as
assenting
faith
,
must
have
divine
revelation
and
authority
.
Besides
,
second
causes
though
causatively
concurring
to
such
effects
,
yet
because
they
have
both
their
esse
,
and
operari
dependently
from
God
,
and
so
do
not
help
in
and
of
themselves
,
it
is
vain
to
trust
in
them
.
2.
There
is
the
object
trusted
for
,
and
that
is
,
a
temporall
deliverance
.
For
although
God
himself
,
and
eternall
glory
,
be
the
principall
objects
of
our
hope
and
trust
;
yet
temporall
mercies
may
be
the
secondary
and
less
principall
,
as
they
relate
and
conduce
to
this
eternall
blessedness
;
for
some
are
only
to
hope
for
outward
mercies
,
as
thereby
our
everlasting
happiness
may
be
advanced
.
Now
Paul
by
trusting
in
God
for
future
deliverances
,
doth
thereby
suppose
that
he
shall
alwayes
be
in
dangers
;
and
that
though
once
or
twice
delivered
,
yet
new
temptations
will
assault
him
.
But
though
they
do
,
he
is
not
disheartned
.
The
sense
he
hath
had
of
Gods
former
mercies
,
doth
incourage
him
for
the
future
:
for
seeing
God
doth
help
his
people
because
they
are
in
misery
,
because
they
are
his
,
and
he
stands
engaged
in
promise
to
them
:
These
Reasons
being
perpetuall
and
alwayes
the
same
,
no
wonder
if
Gods
mercies
and
deliverances
likewise
be
continuall
.
Observe
.
That
the
experience
of
Gods
goodness
and
power
to
his
people
formerly
,
may
Paul
was
delivered
by
God
,
and
therefore
he
trusteth
he
will
deliver
him
.
Thus
David
also
argued
,
1
Sam.
17.
37.
God
had
delivered
from
the
Lion
and
the
Beare
,
therefore
also
he
trusted
,
he
would
from
that
uncircumcised
Philistian
.
Hence
at
another
time
David
professeth
,
He
will
remember
the
mercies
of
God
,
which
had
been
of
old
;
for
these
are
of
great
use
to
keep
the
heart
fixed
for
the
future
.
We
have
the
Apostle
expressing
his
confidence
even
concerning
others
,
and
that
in
the
matter
of
grace
and
salvation
;
from
the
foundation
God
had
already
laid
that
spirituall
building
,
Phil.
1.
6.
Being
confident
of
this
very
thing
,
that
he
which
hath
begun
a
good
work
in
you
,
will
performe
it
till
the
day
of
Jesus
Christ
.
That
this
hope
in
Paul
concluding
from
one
deliverance
to
another
,
was
fixed
upon
,
may
see
also
at
another
time
,
2
Tim.
4.
18.
Where
having
acknowledged
Gods
mighty
prefervation
to
him
,
in
that
he
was
delivered
from
the
mouth
of
the
Lion
,
he
addeth
,
And
the
Lord
shall
deliver
me
from
every
evill
work
;
How
greatly
then
are
the
people
of
God
to
be
reproved
for
their
diffidence
and
distrust
,
who
though
they
have
the
Word
of
God
,
and
the
workes
of
God
;
the
promise
of
God
,
and
the
providences
of
God
,
upon
which
to
quiet
their
soules
concerning
all
events
to
come
:
yet
upon
every
new
trouble
,
are
as
much
tormented
and
perplexed
,
as
if
they
had
never
heard
or
known
any
thing
of
God
.
To
amplyfie
this
,
consider
,
1.
That
although
we
have
in
many
particulars
found
the
goodness
and
power
of
God
to
us
;
yet
every
new
trouble
,
every
new
danger
,
is
ready
to
startle
us
,
and
to
overwhelme
us
.
The
Children
of
God
in
any
new
exercise
,
are
many
times
as
much
to
seek
,
as
if
they
had
never
been
delivered
by
him
.
They
are
ready
to
feare
,
that
now
they
shall
sink
,
though
hitherto
preserved
.
Even
as
David
,
when
his
trust
in
God
was
weakned
,
then
he
cryeth
out
,
He
should
one
day
perish
by
the
hands
of
Saul
:
all
the
great
deliverances
vouchsafed
to
him
,
did
not
settle
his
heart
for
the
future
.
Such
therefore
is
the
diffidence
,
and
sinfull
fear
which
is
ready
to
surprize
us
upon
any
new
tryall
,
that
we
are
apt
to
think
;
though
God
hath
done
thus
and
thus
for
us
,
yet
can
he
conquer
this
temptation
?
can
he
help
out
of
this
trouble
?
This
is
worse
then
all
the
rest
;
and
can
he
deliver
herein
?
Even
as
we
read
of
the
people
of
Israel
,
who
had
the
experience
of
so
many
wonderfull
preservations
,
and
miraculous
mercies
bestowed
on
them
in
the
Wilderness
,
Psalme
78.
19.
yet
questioning
,
Whether
he
could
furnish
a
Table
in
the
Wilderness
?
and
Verse
20.
Behold
he
smote
the
rock
,
and
waters
gushed
out
;
can
he
give
bread
also
?
See
here
how
they
limited
God
to
one
mercy
,
and
to
one
deliverance
;
now
this
was
so
great
a
sinne
,
that
the
Psalmist
cals
it
,
a
speaking
against
God
,
it
was
Blasphemy
;
and
he
addeth
an
aggravating
particular
,
yea
,
they
speak
against
God
;
as
if
this
were
a
greater
sinne
then
all
their
former
rebellions
;
therefore
it
is
said
Verse
21
,
22.
The
Lord
heard
this
,
and
was
wroth
,
his
fire
was
kindled
against
Jacob
:
Because
they
trusted
not
in
his
salvation
.
Oh
let
this
be
a
dreadfull
instance
,
never
to
be
forgotten
by
thee
!
how
often
doth
thy
heart
say
such
things
?
God
hath
hitherto
maintained
;
hitherto
delivered
;
hitherto
provided
for
me
,
and
mine
:
But
,
Can
he
furnish
a
Table
in
this
Wilderness
?
can
he
succour
me
in
this
exigency
that
I
am
now
plunged
in
?
Oh
take
heed
of
such
distrusting
thoughts
!
it
is
,
speaking
against
God
,
it
is
a
kind
of
blasphemy
.
2.
Although
the
promise
of
God
be
ground
sure
enough
for
us
to
trust
in
,
yet
such
is
our
weakness
and
infimity
,
that
experiences
and
sensible
props
do
wonderfully
promote
our
faith
.
Could
we
act
purely
and
perfectly
from
Divine
Motives
,
the
promise
of
God
would
be
as
good
to
us
,
as
all
the
experiences
in
the
world
;
for
it
is
the
word
of
him
that
cannot
iye
;
and
therefore
nothing
of
sense
or
reason
,
is
so
sure
as
that
of
faith
.
But
because
we
consist
of
a
body
as
well
as
a
soul
;
therefore
as
in
other
things
,
God
doth
condescend
to
our
weakness
,
so
here
also
.
The
Sacraments
and
miracles
were
vouchsafed
by
God
,
to
confirme
our
faith
;
not
that
they
add
any
certainty
to
the
promise
,
or
can
bring
more
authority
to
it
;
only
in
respect
of
our
imbecillity
,
so
they
became
helps
to
our
faith
.
Thus
also
when
we
have
great
and
glorious
promises
,
which
may
abundantly
satisfie
us
,
so
as
to
conquer
all
distrustfull
and
perplexing
thoughts
,
yet
experiences
joyned
with
these
;
and
when
we
see
him
fullfilling
with
his
hand
,
what
he
hath
spoken
with
his
mouth
;
this
doth
greatly
add
to
our
confidence
.
It
is
true
,
our
Saviour
saith
,
John
20.
29.
to
Thomas
,
who
would
not
believe
,
unless
his
sense
did
confirme
him
,
Blessed
are
they
that
have
not
seen
,
and
yet
have
believed
,
because
such
do
give
more
glory
and
honour
to
God
;
As
Abraham
did
,
who
regarded
the
power
of
God
,
resting
on
that
,
and
considered
not
Sarahs
dead
Wombe
:
Yet
they
are
not
wholly
cast
off
by
God
,
who
do
believe
,
and
see
also
.
There
is
a
time
when
we
are
to
trust
in
God
before
we
can
have
experience
of
Gods
dispensations
;
such
is
the
time
of
conversion
.
Then
the
soul
being
brought
into
the
deeps
of
the
Lord
,
then
it
being
in
divers
and
sad
agonies
,
the
heart
is
more
difficultly
brought
to
trust
in
God
.
For
all
things
are
then
new
;
the
soul
never
felt
such
temptations
before
;
it
was
never
in
such
feares
before
;
it
is
ready
to
cry
out
,
Never
any
was
in
the
like
case
with
me
;
what
will
be
the
issue
of
those
wonderfull
things
,
in
his
soul
he
knoweth
not
.
All
this
diffidence
is
,
because
at
that
time
the
believer
had
no
experience
of
Gods
dealings
;
is
not
acquainted
with
the
deep
mysteries
of
God
in
bringing
us
to
salvation
,
our
with
the
depths
of
Satan
,
who
indeavours
our
destruction
.
But
when
once
the
soul
cometh
to
have
more
experience
of
Gods
works
upon
it selfe
,
and
is
more
acquainted
with
the
wayes
of
God
,
then
he
comes
to
hope
,
whereas
before
he
was
ready
to
cast
off
all
in
despaire
.
If
then
God
hath
from
year
to
year
,
trained
thee
up
in
many
experimentall
discoveries
of
soul-mercies
,
and
body-mercis
;
how
inexcusable
wilt
thou
be
,
if
thou
are
ready
to
be
shaken
,
and
to
loose
thy
hold
upon
every
new
trouble
?
Gods
promise
should
be
enough
to
thee
;
thou
needest
no
more
:
If
a
man
that
is
faithfull
and
able
should
assure
thee
so
much
,
thou
wouldst
rest
contented
.
How
unworthily
then
dost
thou
deale
with
God
,
when
his
word
and
his
workes
put
together
,
yet
do
not
compose
thy
heart
?
Oh
remember
!
is
not
he
the
God
,
that
created
light
out
of
such
darkness
,
as
did
once
cover
thy
soul
?
Is
no●
he
the
God
,
that
helped
in
such
a
trouble
?
that
came
in
with
so
seasonable
a
deliverance
?
and
when
thou
knowest
his
name
thus
,
wilt
thou
not
trust
in
him
?
3.
It
is
a
speciall
way
to
keep
the
heart
in
a
serene
and
quiet
frame
,
to
exercise
trust
in
God
for
the
future
.
Not
only
to
bless
God
for
the
mercies
we
have
,
and
do
enjoy
;
but
also
as
confidently
and
securely
to
trust
in
God
for
all
future
things
,
that
shall
befall
us
,
as
if
we
did
for
the
present
enjoy
what
we
could
desire
.
We
shall
find
,
that
for
want
of
this
trusting
in
God
for
the
future
,
all
our
anxieties
and
disquietness
doth
arise
.
We
do
continually
create
unto
our selves
constant
molestations
of
spirit
,
because
we
make
suppositions
about
the
future
.
What
if
I
should
be
brought
into
such
a
condition
?
What
if
such
a
sad
estate
should
befall
me
?
What
if
I
be
left
unto
such
a
temptation
?
Thus
constant
conflicts
about
what
is
to
come
,
taketh
off
all
joy
and
thankfullness
,
for
what
we
have
for
the
present
.
Therefore
it
is
a
speciall
duty
in
the
Children
of
God
,
to
be
acting
dependently
upon
God
for
the
future
,
as
well
as
for
the
present
.
Our
Saviour
Mat.
6.
25.
doth
by
severall
choise
and
precious
Arguments
,
indeavour
to
conquer
that
ill
temper
in
his
Disciples
,
who
were
so
sollicitous
what
would
befall
them
to
morrow
?
how
they
should
be
cloathed
hereafter
?
how
they
should
live
hereafter
?
Therefore
the
Child
of
God
is
to
live
with
as
much
joy
and
contentation
in
respect
of
future
things
,
as
if
they
were
present
;
And
this
is
the
reason
why
the
promises
in
Scripture
are
sometimes
expressed
in
the
past
tense
,
and
sometime
in
the
present
,
because
we
are
also
as
much
assured
of
every
good
thing
promised
,
as
if
we
had
it
already
in
our
hands
.
4.
The
good
things
we
are
to
trust
in
the
Lord
for
,
as
future
,
are
both
spirituall
and
temporall
things
.
Though
Paul
speakes
here
,
and
David
many
times
in
his
Psalmes
of
trusting
in
God
for
temporall
mercies
;
yet
the
most
noble
and
excellent
objects
of
our
confidence
,
is
to
be
eternall
glory
,
or
the
injoying
of
God
in
that
state
of
blessedness
.
Hence
it
is
,
that
God
is
sometimes
,
and
everlasting
glory
is
sometimes
called
our
hope
,
because
in
the
expectation
of
these
things
the
soul
is
daily
supported
:
and
certainly
if
the
Husbandman
would
not
plow
,
but
in
hope
;
neither
would
a
believer
indure
all
those
sufferings
and
afflictions
for
Christs
sake
,
but
for
this
hope
.
This
trusting
,
to
have
that
unspeakable
joy
hereafter
,
and
to
be
for
ever
with
God
,
should
be
put
forth
more
vigorously
by
us
.
And
we
should
find
it
excellently
usefull
to
weane
us
from
the
world
,
and
to
make
us
part
with
our
dearest
comforts
for
Christs
sake
;
yea
,
as
was
hinted
before
,
we
are
to
trust
in
God
,
for
these
temporall
things
only
as
they
are
conducible
thereby
,
because
God
hath
promised
them
no
further
,
and
so
farre
they
are
absolutely
promised
;
insomuch
,
that
we
may
no
more
distrust
God
about
temporall
things
,
so
farre
as
necessary
to
our
salvation
,
then
we
may
of
spirituall
and
gracious
things
:
which
may
detect
the
Hypocrisie
of
our
hearts
,
whereby
we
please
our selves
,
as
if
we
trusted
on
Christ
for
our
justification
,
and
the
salvation
of
our
soules
;
when
in
the
mean
while
we
distrust
him
about
a
morsell
of
bread
,
or
a
drop
of
water
.
Only
it
may
be
doubted
,
how
Paul
,
and
any
godly
man
can
trust
in
the
Lord
for
the
future
about
temporall
mercies
,
seeing
Father
,
if
it
be
thy
will
,
recover
such
an
one
that
is
sick
.
They
think
this
is
not
a
Prayer
,
because
from
a
conditionall
supposition
,
no
certain
thing
is
inferred
.
Others
therefore
they
conclude
,
we
are
to
pray
absolutely
for
temporall
things
,
(
and
by
consequence
we
may
also
add
to
trust
for
them
,
)
only
there
ought
to
be
a
submission
in
our
spirits
,
that
if
God
give
us
not
our
requests
,
we
yield
our selves
up
to
his
holy
and
wise
will
.
Thus
with
them
,
though
we
may
not
pray
with
condition
,
yet
we
ought
with
subordination
;
and
happily
they
that
speak
of
this
condition
,
mean
no
more
then
subordination
.
There
is
then
a
difference
about
trusting
in
God
concerning
spirituall
and
temporall
things
;
eternall
glory
absolutely
,
and
such
a
measure
of
grace
as
will
beare
us
through
all
temptations
,
that
we
shall
not
totally
and
finally
be
overcome
by
them
,
temporall
things
with
subordination
,
yet
so
farre
also
absolutely
ab
out
them
,
that
no
good
thing
shall
be
withheld
from
us
;
so
that
we
may
with
Paul
Rom.
8.
in
an
holy
triumph
profess
,
That
neither
life
nor
death
;
neither
things
present
,
or
things
to
come
,
shall
separate
us
from
the
love
of
God
in
Christ
.
SERM.
LXXVIII
.
Of
Motives
to
trust
in
God
,
and
the
Opposites
to
it
,
Presumption
and
Despair
.
2
COR.
1.
10.
In
whom
we
trust
,
he
will
yet
deliver
.
EXperiences
of
Gods
mercies
that
are
past
(
you
heard
)
may
justly
excourage
us
to
trust
in
God
for
the
future
.
Now
although
much
hath
been
said
concerning
this
necessary
grace
of
trusting
,
with
the
object
in
which
,
and
for
which
,
yet
some
particulars
are
to
be
added
for
further
explication
.
As
First
,
There
are
some
peculiar
and
proper
motives
,
to
trust
in
God
,
which
were
the
personal
priviledges
of
some
believers
onely
;
and
there
are
general
common
ones
,
which
do
belong
to
all
the
godly
.
As
for
example
,
when
David
in
that
place
mentioned
before
,
argued
,
that
God
who
had
delivered
from
the
Bear
and
Lion
,
would
also
from
that
uncircumcised
Philistim
.
We
may
very
well
conclude
,
that
David
in
that
particular
act
,
had
some
immediate
inspiration
,
and
divine
instinct
upon
his
soul
,
whereby
he
was
raised
up
to
trust
in
God
assuredly
,
for
that
particular
deliverance
.
And
this
is
the
more
probable
,
because
of
the
manner
he
did
encounter
Goliah
with
,
going
out
against
him
,
In
the
Name
of
the
Lord
,
with
a
sling
,
and
stones
out
from
the
brook
.
By
which
preparation
it
is
plain
,
that
David
was
therein
guided
by
immediate
revelation
.
And
happily
Paul
in
this
act
of
trusting
,
which
here
he
professeth
,
he
might
have
more
than
the
general
and
ordinary
promises
,
which
all
the
people
of
God
have
to
relie
upon
,
there
might
be
some
special
assurance
and
revelation
vouchsafed
to
him
,
that
he
had
more
work
to
do
for
God
,
that
all
his
enemies
could
not
for
the
present
take
away
his
life
.
Therefore
he
addeth
,
He
will
yet
deliver
;
not
alwayes
,
but
as
yet
he
will
,
till
he
had
finished
his
course
,
and
fought
the
good
fight
of
faith
,
he
was
called
to
.
Thus
we
read
that
Paul
had
a
vision
,
Acts
18.
9
,
10.
while
he
was
at
this
Corinth
,
commanding
him
,
Not
to
be
afraid
,
for
no
man
should
set
on
him
to
hurt
him
.
Thus
many
of
the
people
of
God
in
former
times
,
they
had
immediate
revelations
,
and
personal
discoveries
made
to
them
,
whereby
they
were
called
to
believe
in
God
for
such
a
particular
temporal
mercy
,
and
that
every
way
absolutely
.
But
then
2.
There
are
common
,
general
mercies
,
which
are
to
work
upon
all
the
godly
;
and
such
are
those
universal
propositions
revealed
in
Gods
word
,
whereby
we
are
antidoted
against
diffidence
and
distrust
in
any
estate
whatsoever
.
So
that
although
thou
hast
not
that
peculiar
revelation
made
to
thee
for
such
mercies
,
as
those
Ancients
had
,
yet
thou
hast
as
sure
a
word
of
promise
to
depend
upon
.
For
it
is
the
same
God
which
speaketh
in
a
general
promise
to
thee
,
that
did
in
a
particular
to
them
.
Hence
we
find
the
Apostle
comforting
and
encouraging
the
godly
by
such
a
promise
,
as
was
peculiarly
made
to
Joshua
in
that
extraordinary
Office
he
was
called
unto
,
Heb.
13.
5.
For
he
hath
said
,
I
will
never
leave
thee
,
nor
forsake
thee
;
from
this
see
what
he
inferreth
,
So
that
we
may
boldly
say
,
The
Lord
is
my
helper
:
which
proveth
,
that
even
particular
promises
made
to
any
godly
man
,
do
in
the
general
reason
of
them
belong
to
every
believer
.
Even
as
we
say
of
the
Judicial
Law
,
though
the
particular
duty
or
punishment
may
not
oblige
us
Christians
,
yet
the
moral
equity
and
reason
,
upon
which
it
was
grounded
,
doth
.
So
though
the
very
particular
thing
promised
belong
not
to
thee
,
yet
that
protection
,
support
and
preservation
,
which
is
necessary
to
thee
in
thy
way
,
that
thou
mayest
relie
upon
God
for
.
Know
then
,
that
it
is
but
the
deceitfulness
of
thy
heart
,
when
thou
thinkest
,
Oh
if
God
would
speak
from
Heaven
to
me
,
or
if
an
Angel
should
come
from
God
,
and
bid
me
,
Be
of
good
comfort
,
this
or
that
shall
be
done
for
thee
,
then
I
could
rest
satisfied
.
For
if
thou
doest
not
believe
God
speaking
in
a
general
promise
,
neither
wouldst
thou
in
a
particular
one
.
Mary
Magdolen
,
and
some
others
had
a
peculiar
particular
testimony
from
Christ
,
That
her
sinnes
were
forgiven
her
,
yet
every
humbled
and
repenting
sinner
may
apply
the
promises
of
pardon
to
his
own
soul
,
as
fully
and
as
boldly
as
she
did
.
For
Christ
doth
still
in
the
world
speak
so
to
every
unfeigned
convert
.
It
is
true
,
we
grant
,
that
in
the
Apostles
dayes
,
when
the
gift
of
miracles
was
necessary
for
the
Church
,
then
some
had
a
peculiar
command
and
promise
by
faith
and
trusting
,
wherein
they
were
able
to
do
miracles
and
wonders
,
and
this
was
called
,
The
faith
of
miracles
.
And
for
any
to
conceive
such
a
thing
of
himself
now
,
and
to
trust
in
God
for
to
performe
some
miracle
,
is
to
be
ignorant
of
what
spirit
we
are
:
yet
still
we
are
called
to
a
faith
and
trust
in
God
,
which
is
almost
as
wonderfull
,
as
that
of
Miracles
.
The
trusting
in
God
for
the
pardon
of
thy
sinnes
,
for
thy
preservation
in
temptations
,
for
thy
safe
conducting
thee
to
Heaven
,
through
all
the
oppositions
in
the
way
,
is
as
difficult
as
miraculous
faith
.
So
also
the
trusting
upon
God
in
temporals
,
when
thy
condition
hath
been
like
a
wilderness
,
when
no
visible
hopes
or
props
have
appeared
,
is
like
a
miraculous
faith
.
Hence
there
are
learned
Divines
(
Synopsis
puri
.
Theol.
)
that
do
grant
,
there
is
still
in
the
godly
a
faith
,
though
not
miraculous
,
yet
answering
that
,
which
they
call
Fides
specialis
,
whereby
the
Spirit
of
God
doth
in
a
peculiar
manner
raise
up
the
soul
to
trust
in
God
.
For
this
particular
God
sometimes
,
when
he
provideth
a
mercy
for
his
people
,
doth
prepare
their
hearts
to
expect
it
.
Onely
we
must
take
heed
that
we
do
not
baptize
our
delusions
,
and
the
strong
conjectures
of
our
humane
perswasions
with
the
name
of
this
special
faith
.
The
summe
of
this
head
is
to
informe
the
people
of
God
,
that
the
general
promises
are
as
sure
an
anchor
to
fasten
thy
soul
in
the
midst
of
waves
,
as
particular
are
.
Secondly
,
It
is
good
to
consider
,
What
are
the
immediate
opposites
and
contraries
to
this
grace
of
trusting
in
God
,
that
so
we
may
avoid
those
rocks
from
splitting
our
souls
thereat
.
The
first
enemy
to
it
is
Presumption
,
and
that
is
,
When
men
do
not
trust
in
God
,
in
his
way
.
We
represent
God
to
our selves
in
our
own
carnal
imaginations
,
and
then
we
trust
in
him
,
which
is
indeed
nothing
else
,
but
to
trust
in
our
vaine
lying
hearts
.
Now
this
presumption
,
which
hath
the
appearance
of
trusting
in
God
,
but
is
not
so
,
may
be
discovered
these
1.
When
we
do
not
judge
of
God
according
to
the
Scripture-discovery
made
of
him
,
when
we
walke
not
by
Scripture-light
.
There
can
be
no
trusting
in
God
without
a
true
knowledge
of
him
out
of
his
Word
.
Now
if
you
observe
ignorance
herein
is
the
cause
of
all
that
presumption
which
drowneth
many
souls
in
perdition
.
Take
the
most
prophane
and
profligate
wretch
,
who
like
Cain
almost
have
the
marks
of
Gods
displeasure
against
them
,
palpably
manifesting
themselves
,
yet
they
will
tell
you
,
they
trust
in
God
for
mercy
,
they
rest
on
Christ
to
be
saved
:
Is
not
all
this
,
because
they
do
not
know
God
out
of
his
Word
?
If
they
did
,
would
not
they
find
there
,
that
he
is
angry
with
the
wicked
every
day
,
That
he
is
a
consuming
fire
;
That
if
a
man
regard
iniquity
in
his
heart
,
God
will
not
hear
such
a
mans
prayer
?
Are
not
these
so
many
thunder-bolts
to
strike
thee
out
of
thy
presumption
?
2.
It
is
not
trusting
in
God
,
but
presumption
,
When
we
are
confident
and
bold
,
where
we
have
no
promise
from
God
.
For
this
you
heard
,
That
Gods
promise
and
our
trust
,
doth
necessarily
respect
each
other
:
So
that
if
you
take
away
the
promise
,
you
remove
the
foundation
,
and
so
faith
must
fall
to
the
ground
.
And
this
doth
plainly
also
discover
,
that
that
which
some
call
their
trusting
,
and
their
dependance
upon
God
,
is
nothing
but
their
arrogance
and
their
false
presumption
.
Such
are
the
confidences
that
men
have
for
suffering
in
their
heretical
and
damnable
opinions
.
No
doubt
but
such
may
finde
in
themselves
a
resolved
and
pertinacious
frame
of
heart
,
which
they
call
a
trusting
in
God
;
but
because
they
have
no
promise
made
to
their
errours
,
therefore
they
have
no
true
faith
in
God
.
I
speak
of
such
opinions
,
as
are
not
consistent
with
the
work
of
grace
,
and
fundamental
principles
of
Religion
:
otherwise
if
gold
and
precious
stones
be
built
on
the
foundation
,
though
hay
and
stubble
be
the
superstructure
,
such
shall
be
saved
,
yet
so
as
by
fire
.
3.
Presumption
is
palpably
discovered
from
trusting
in
God
,
By
severing
the
meanes
from
the
end
.
And
this
is
commonly
made
the
very
essence
of
presumption
,
That
without
holiness
no
man
shall
see
God
.
Where
there
is
no
grace
here
,
there
shall
not
be
any
glory
hereafter
:
yet
do
not
men
generally
presume
,
as
if
that
Text
would
not
prove
true
;
otherwise
,
why
is
it
,
that
thou
doest
not
lay
all
thoughts
and
endeavours
about
other
things
aside
,
and
see
to
the
work
of
grace
above
all
things
?
I
may
be
wealthy
and
damned
,
I
may
be
learned
and
damned
,
but
I
cannot
be
gracious
and
damned
:
yet
who
is
there
that
maketh
this
his
study
and
inquisition
of
soul
,
whether
this
necessary
work
of
grace
hath
ever
yet
been
wrought
in
him
?
But
4.
This
presumption
is
still
the
more
palpable
and
gross
,
When
men
do
not
onely
divide
between
the
true
meanes
and
the
end
,
but
use
false
and
contrary
means
.
And
this
is
the
condition
of
all
those
who
live
in
the
common
practice
of
any
gross
sinne
,
never
reforming
of
it
.
For
these
men
to
trust
in
Christ
,
to
be
saved
,
living
and
dying
after
that
manner
,
is
the
most
absurd
and
maddest
presumption
that
can
be
:
As
if
thou
shouldest
think
by
brimstone
,
to
quench
the
fire
upon
thy
house
.
God
indeed
doth
sometimes
work
his
glorious
ends
by
those
means
which
are
contrary
;
but
for
thee
to
think
to
go
to
Heaven
by
the
way
that
leadeth
to
hell
,
argueth
thou
art
bewitched
with
thy
lusts
.
Repent
,
for
thou
art
as
yet
in
the
gall
of
bitterness
,
and
bonds
of
iniquity
.
Lastly
,
This
presumption
doth
powerfully
,
but
subtilly
work
in
all
those
,
who
deny
either
in
whole
,
or
in
part
the
grace
of
God
,
and
thinke
by
their
owne
strength
and
merits
to
obtain
the
good
things
they
hope
for
.
Therefore
Pelagians
and
Papists
do
by
the
very
genius
of
their
Doctrine
,
teach
men
to
presume
,
when
they
define
their
Spes
to
be
,
Partim
è
gratiâ
Dei
,
partim
è
meritis
proveniens
.
So
that
pure
faith
,
and
trusting
in
God
,
is
not
taught
by
Popish
principles
,
but
presumption
and
self-confidence
is
taught
by
a
Law
.
And
under
this
head
,
all
those
civil
and
moral
men
are
comprehended
,
who
think
that
for
their
own
righteousness
,
God
must
bestow
such
and
such
mercies
upon
them
:
a
sinne
that
every
man
is
very
prone
unto
,
as
appeareth
by
Moses
his
prohibition
of
it
so
often
in
one
Chapter
to
the
Israelites
,
Deut.
9.
4
,
5
,
6.
Speak
not
in
thy
heart
,
saying
,
for
my
righteousnesse
the
Lord
hath
brought
me
to
possesse
this
Land
.
The
Pharisee
then
doth
presume
as
well
as
the
Publican
,
though
upon
different
grounds
.
The
second
opposite
on
the
contrary
is
,
Despair
.
Indeed
all
diffidence
and
-
1.
Low
thoughts
of
God
and
his
Attributes
.
-
2.
High
thoughts
of
our
own
sins
and
unworthiness
.
Both
these
commonly
go
to
make
the
soul
wholly
distrustfull
.
First
,
Low
thoughts
of
God
,
and
his
Attributes
.
As
if
God
had
not
power
and
strength
enough
to
do
what
he
promised
.
As
that
Lord
,
who
would
not
believe
God
could
suddenly
provide
such
incredible
plenty
.
And
this
is
the
reason
why
God
doth
represent
his
Greatness
,
Majesty
and
Power
so
often
,
because
all
the
distrustfull
thoughts
we
have
,
do
arise
,
because
we
measure
God
after
the
capacity
of
a
man
.
Hence
is
that
expression
,
Zech.
8.
6.
when
God
had
promised
the
restauration
of
the
people
of
Israel
,
an
impossible
thing
to
humane
conjectures
,
If
it
be
marvellous
in
the
eyes
of
the
people
,
should
it
also
be
marvellous
in
my
eyes
.
saith
God
?
As
also
that
full
affirmation
,
That
with
God
nothing
is
impossible
;
yea
nothing
is
hard
and
difficult
to
God
;
he
doth
as
easily
work
extraordinary
and
miraculous
things
,
as
he
doth
ordinary
and
common
things
:
But
why
do
we
diffide
or
despair
at
any
time
,
but
because
we
judg
of
God
according
as
we
would
do
of
men
?
Again
,
Low
thoughts
about
the
goodnesse
,
mercy
and
compassions
of
God
,
do
compell
to
despair
.
My
thoughts
as
are
not
your
thoughts
;
but
as
the
Heavens
do
exceed
the
earth
,
so
doth
my
wayes
your
wayes
,
saith
God
in
this
particular
about
pardon
of
sinne
,
Isa.
55.
8
,
9.
Narrow
apprehensions
also
about
the
dignity
,
merit
,
and
infinite
worth
of
Christ
,
of
his
Godhead
as
well
as
manhood
,
maketh
us
to
sink
under
the
guilt
of
our
sinnes
.
How
could
any
tormenting
feares
The
second
cause
of
our
despair
and
total
distrust
in
God
,
is
a
preposterous
and
irregular
apprehension
about
our
sinnes
.
That
no
soul
can
obtain
pardon
without
repentance
,
without
a
deep
and
serious
humiliation
,
is
without
doubt
the
Scripture-Doctrine
;
but
then
every
contrite
soul
is
to
know
,
that
there
is
a
spiritual
skill
and
heavenly
art
required
in
this
sorrow
for
it
.
If
we
so
look
upon
sinne
,
as
to
think
it
our
duty
to
flie
from
Christ
,
to
runne
from
the
promise
,
that
no
consolation
doth
belong
to
us
:
This
is
not
repentance
for
sinne
,
but
running
from
one
sinne
to
another
:
As
if
the
Israelites
stung
with
a
Serpent
would
obstinately
refuse
to
look
upon
the
brazen
Serpent
.
For
the
Gospel
that
vouchsafeth
other
light
,
that
informeth
us
,
as
soon
as
ever
we
have
unfeigned
sorrow
for
sinne
,
and
are
brought
low
in
our
own
eyes
,
not
to
stay
in
that
wilderness
,
not
to
think
that
we
can
make
any
satisfaction
by
tears
or
sorrow
,
but
immediately
to
lay
hold
on
Christ
,
and
to
imbrace
those
offers
of
grace
,
which
are
tendered
to
all
that
are
poor
and
contrite
in
heart
.
Hence
it
is
that
the
Spirit
of
Adoption
,
and
an
Evangelical
frame
of
heart
,
are
wonderfully
conducing
to
trust
in
God
;
as
legal
terrors
,
and
tormenting
fears
of
conscience
do
greatly
shake
the
foundations
of
all
hope
in
God
.
Thirdly
,
You
are
alwayes
to
remember
,
that
although
we
are
to
presse
after
perfection
in
this
grace
,
as
well
as
any
other
,
yet
none
can
attain
to
such
a
constant
,
setled
,
and
fixed
frame
of
heart
in
trusting
in
God
,
that
in
no
temptation
,
or
at
no
time
,
he
should
ever
be
moved
and
cast
down
with
diffidence
.
Who
can
express
greater
trust
in
God
than
David
doth
at
sometimes
?
yea
would
think
this
mountain
can
never
be
moved
,
as
Psal.
112.
7.
which
indeed
is
spoken
of
every
godly
man
,
He
will
not
be
afraid
of
evil
tidings
,
his
heart
is
fixed
,
trusting
in
the
Lord
,
Psal.
56.
3.
at
what
time
,
I
was
afraid
;
I
will
trust
in
thee
.
Yea
in
many
Psalms
did
he
so
farre
proclaim
his
confidence
in
God
,
that
by
the
event
it
seemeth
,
that
this
did
regenerate
into
self-trusting
,
for
which
God
did
for
sake
him
sometimes
,
and
leave
him
in
darkness
.
But
as
confident
as
he
is
in
God
sometimes
,
you
have
him
at
other
times
as
much
dejected
,
and
without
comfort
or
support
.
Though
therefore
thou
prayest
and
mournest
after
this
blessed
grace
,
which
if
perfectly
enjoyed
,
would
put
thee
into
Heaven
,
while
on
earth
,
yet
look
to
be
often
in
conflicts
,
sometimes
trusting
,
and
sometimes
distrusting
,
till
God
should
make
thee
perfect
in
Heaven
,
where
there
is
no
more
ground
for
fear
,
sorrow
,
or
any
diffidence
.
Let
the
Use
be
to
humble
the
children
of
God
under
all
those
distrustfull
and
despondent
thoughts
they
labour
with
.
What
are
become
of
Gods
mercies
of
old
?
Where
are
thy
former
experiences
?
Let
such
as
never
knew
the
name
of
God
,
that
have
no
interest
in
Christ
,
or
his
promises
;
let
such
(
I
say
)
like
Judas
and
Cain
,
go
up
and
down
with
perpetual
tremblings
and
anxiety
of
heart
:
but
thou
dishonourest
God
,
and
the
promise
,
and
that
holy
calling
by
which
thou
art
called
,
while
thou
art
tormenting
thy self
with
cares
about
future
things
.
Matth.
6.
36.
It
is
made
the
Gentiles
sinne
,
an
Heathenish
sinne
.
How
then
cometh
it
about
that
Christianity
hath
taught
thee
no
better
?
Who
may
walk
confidently
,
and
with
quiet
spirits
,
though
the
Earth
be
removed
into
the
Sea
,
if
thou
mayest
not
?
Aristotle
giving
Characters
of
confident
men
,
(
Rhetor.
lib.
2
do
.
)
among
others
hath
these
two
particulars
,
1.
Such
are
confident
,
who
have
great
power
and
might
,
or
have
friends
that
are
so
:
Now
is
there
any
greater
than
God
?
Is
there
any
mightier
than
he
?
2.
Those
are
confident
(
saith
he
)
that
are
well-affected
to
religious
and
divine
things
.
And
is
it
not
thus
with
thee
?
Art
not
thou
carefull
to
observe
the
commands
of
God
?
Art
not
thou
tender
about
his
worship
,
and
his
glory
?
Indeed
sinne
and
contempt
of
holy
things
,
that
must
needs
emasculate
and
take
away
all
courage
;
but
thy
faithfulness
to
God
,
may
make
thee
assured
of
his
faithfulness
to
thee
.
SERM.
LXXIX
.
How
we
are
to
relie
upon
God
,
and
yet
make
use
of
requisite
Means
too
.
2
COR.
1.
11.
You
also
helping
together
by
prayer
for
us
,
that
for
the
gift
bestowed
upon
us
by
the
means
of
many
persons
,
thanks
may
be
given
by
many
,
on
our
behalf
.
THe
Apostle
having
commemorated
the
goodness
and
power
of
God
in
his
deliverances
,
attributing
all
to
his
mercy
;
he
doth
in
this
verse
declare
what
helps
and
means
were
likewise
to
be
used
for
the
accomplishing
thereof
.
For
he
that
trusteth
in
God
alone
for
any
deliverance
,
doth
also
diligently
use
those
appointed
means
,
which
God
hath
commanded
.
Neither
doth
the
goodness
and
power
of
God
to
do
any
thing
for
us
,
disoblige
us
from
a
carefull
attendance
to
those
wayes
,
wherein
the
mercy
is
to
be
obtained
.
In
that
therefore
Paul
having
expressed
his
assurance
of
present
and
future
deliverance
,
doth
also
excite
and
exhort
them
to
pray
for
him
,
we
have
-
1.
A
Demonstration
of
the
nature
of
that
confidence
which
was
in
him
;
it
was
divine
and
genuine
,
not
presumption
,
which
separateth
end
and
means
from
another
.
-
2.
Here
was
an
Evidence
of
his
humility
and
modesty
.
For
though
a
Saint
in
the
highest
forme
,
farre
excelling
others
is
gifts
and
graces
,
yet
he
earnestly
desireth
the
prayers
of
those
that
are
inferiour
to
him
.
The
Text
therefore
is
a
further
amplification
of
his
deliverance
:
-
1.
From
the
Means
used
to
obtain
it
.
Piscator
calleth
this
prayer
,
Causam
adjuvantem
,
but
that
expression
is
too
big
.
The
Churches
prayer
is
a
means
,
not
a
cause
prevailing
in
the
behalf
of
others
.
-
2.
From
the
End
,
which
is
,
Thanksgiving
by
others
,
as
in
time
is
to
be
shewed
.
Let
us
consider
the
Means
specified
in
the
Text
;
and
therein
we
have
the
Means
it self
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
emphatical
,
You
also
,
implying
,
that
neither
Gods
promise
,
or
his
power
,
would
procure
this
mercy
alone
without
their
prayer
.
Besides
the
goodness
of
God
on
his
part
,
there
must
be
prayer
on
their
part
.
The
word
in
the
original
for
helping
is
emphatical
,
being
twice
compounded
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
This
word
doth
denote
the
Service
and
Ministry
of
those
who
are
under
us
;
and
so
it
doth
imply
,
that
the
Church
doth
owe
as
a
debt
unto
their
spiritual
guides
earnest
prayer
for
them
.
Though
the
Ministers
be
their
servants
in
some
respects
,
in
respect
of
the
end
of
their
office
,
as
all
Governours
are
;
yet
they
are
their
servants
in
other
respects
,
by
way
of
obedience
to
their
word
,
and
constant
prayer
for
them
.
But
then
there
is
the
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
added
,
which
doth
denote
not
onely
their
effectual
prayers
,
but
their
concord
and
agreement
therein
,
and
that
in
their
publick
and
solemn
Assemblies
.
Again
,
the
word
signifying
to
work
and
labour
,
doth
denote
what
the
nature
of
prayer
is
,
that
the
soul
labours
therein
,
is
fervent
,
full
of
agonies
:
which
sheweth
,
that
the
customary
formal
prayers
of
most
people
are
not
worthy
of
the
name
;
there
is
no
labour
or
fervency
of
the
soul
therein
.
In
the
second
place
,
You
have
the
way
,
how
they
laboured
by
prayer
.
The
meaning
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
be
spoken
to
afterwards
.
They
did
not
labour
by
using
friends
to
sollicite
the
Magistrate
in
Paul's
behalf
,
for
there
was
no
hope
from
them
,
but
they
made
their
addresses
to
God
.
Lastly
,
Here
is
the
Subject
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
You
helping
together
.
It
is
an
honour
Paul
puts
upon
them
by
this
expression
,
and
thereby
also
commendeth
their
duty
to
them
,
of
praying
for
them
.
Several
Observations
are
contained
in
this
particular
.
As
First
,
Whereas
we
see
Paul
resting
alone
upon
the
goodnesse
and
power
of
God
for
his
deliverance
,
yet
not
excluding
,
but
rather
desiring
the
prayers
of
the
Corinthians
,
as
a
necessary
means
to
have
this
also
obtained
.
Observe
,
That
it
is
a
Christians
duty
not
to
separate
from
,
or
oppose
the
grace
and
power
of
God
to
the
duties
and
means
he
also
hath
required
.
Not
to
say
,
because
it
's
Gods
grace
,
and
Gods
work
,
therefore
I
will
sit
down
and
do
nothing
.
Now
on
the
other
side
,
God
commands
me
to
pray
,
to
work
,
therefore
it
is
not
the
grace
of
God
,
but
my
duties
that
do
justifie
and
save
me
.
You
may
read
how
happily
the
Apostle
conjoyneth
them
together
,
Phil.
2.
12
,
13.
Work
out
your
own
salvation
with
fear
and
trembling
;
for
it
is
God
that
worketh
in
you
both
to
will
and
to
do
.
It
is
true
,
the
enemies
of
Gods
grace
,
who
detract
from
it
in
whole
or
in
part
,
do
gladly
imbrace
this
truth
,
and
compel
it
to
go
two
miles
further
than
it
would
;
They
force
it
so
much
,
that
blood
cometh
out
in
stead
of
milk
.
As
Austin
,
while
he
writeth
against
Manichees
,
Pelagians
did
take
some
expressions
of
his
commending
them
exceedingly
(
as
that
all
sinne
must
be
voluntary
,
else
it
could
not
be
a
sinne
,
&c.
)
as
if
he
had
been
on
their
party
.
Then
on
the
other
side
,
when
he
did
valiantly
write
against
the
Pelagians
,
they
branded
him
for
a
Manichee
.
So
hard
a
matter
is
it
to
defend
truth
which
lieth
between
two
extreams
;
but
while
we
set
against
one
,
we
are
thought
to
draw
nigh
to
another
.
And
thus
it
is
in
the
Doctrine
now
observed
,
while
we
maintain
the
necessity
of
our
duty
,
as
well
as
Gods
grace
,
we
are
thought
to
go
into
the
Papists
quarters
.
Again
,
while
against
them
,
we
set
up
the
grace
and
power
of
God
,
excluding
,
though
not
the
duties
and
means
God
hath
appointed
,
yet
the
merit
and
causality
of
them
,
we
are
thought
to
joyn
with
the
Antinomians
,
whereas
indeed
we
have
no
affinity
with
either
.
Let
us
therefore
labour
after
that
spiritual
skill
and
discerning
whereby
we
First
,
Therefore
consider
,
That
all
the
great
spiritual
mercies
which
God
doth
vouchsafe
in
time
to
his
people
,
have
many
things
concurrent
before
they
be
accomplished
.
It
is
not
the
presence
of
one
thing
alone
can
effect
that
mercy
,
unless
all
be
present
:
I
say
it
is
thus
with
these
spiritual
priviledges
God
vouchsafeth
in
time
.
For
as
for
predestination
,
which
is
an
immanent
act
,
and
the
purpose
of
God
from
eternity
to
prepare
for
glory
.
There
is
nothing
at
all
concurrent
to
that
,
but
the
meer
good
pleasure
of
his
will
.
The
Scripture
alwayes
resolveth
it
into
that
alone
,
but
it
is
otherwayes
with
justification
and
glorification
.
For
to
justification
many
things
are
required
,
there
is
the
grace
of
God
,
as
the
efficient
cause
,
the
blood
of
Christ
as
the
meritorious
cause
,
and
faith
as
the
instrument
,
the
hysop
to
sprinkle
this
blood
upon
the
soul
.
Now
till
all
these
meet
together
,
a
man
is
not
justified
.
God
indeed
hath
decreed
to
justifie
thee
from
all
eternity
;
but
the
actual
justification
of
thy
person
is
in
this
order
and
method
.
So
for
glorification
,
the
kingdom
of
glory
is
said
to
be
prepared
for
the
godly
,
viz.
from
eternity
,
they
were
before
the
foundations
of
the
world
were
laid
,
elected
to
this
everlasting
happiness
;
but
an
holy
life
,
and
a
godly
conversation
is
the
way
thereunto
.
No
unclean
thing
can
enter
there
.
This
being
so
,
Hence
in
the
second
place
,
It
hath
alwayes
bred
much
confusion
and
errour
in
Doctrine
,
to
oppose
these
requisites
one
against
another
.
To
argue
from
the
inclusion
of
some
to
the
exclusion
of
others
;
if
duty
,
then
no
Christ
;
if
Christ
,
then
no
duty
.
The
Antinomian
he
argueth
,
If
Christ
by
his
blood
made
atonement
for
our
sinnes
,
if
our
iniquities
were
laid
upon
him
,
then
we
are
justified
from
that
time
in
the
sight
of
God
,
before
we
do
believe
or
repent
.
Now
whence
ariseth
this
errour
?
Because
they
consider
not
that
as
Christ
is
required
in
a
meritorious
way
,
so
also
faith
in
an
instrumental
way
:
And
though
Christ
do
more
principally
concurre
to
our
justification
,
yet
faith
is
required
by
necessity
of
precept
and
means
also
.
Christ
without
faith
doth
not
justifie
,
no
more
than
faith
without
Christ
.
Hence
they
are
put
together
,
Rom.
3.
25.
Whom
God
hath
sit
out
to
be
a
propitiation
through
faith
in
his
blood
.
The
Papist
on
the
other
side
,
though
the
Scripture
mentioneth
not
the
word
merit
and
satisfaction
,
yet
by
their
forced
consequences
they
would
establish
such
a
Doctrine
.
Now
in
the
sense
they
and
others
plead
for
works
,
notwithstanding
all
their
subtil
distinctions
;
The
Apostle
argueth
infallibly
,
Rom.
11.
If
of
grace
,
then
not
of
works
;
and
if
of
works
,
then
grace
is
no
longer
grace
.
Though
therefore
some
do
more
grosly
then
others
set
up
works
against
Christ
,
yet
they
become
guilty
of
dishonouring
him
,
who
give
him
not
the
sole
glory
of
our
redemption
.
But
you
will
say
,
If
Gods
grace
and
our
duty
must
go
together
,
if
we
must
look
to
Christ
for
salvation
,
and
yet
to
holiness
,
to
prayer
and
repentance
,
as
the
means
conducing
thereunto
:
How
may
we
be
directed
so
to
live
,
as
that
we
shall
give
all
to
the
glory
of
Gods
grace
,
and
his
power
,
and
yet
to
act
in
the
duties
God
hath
commanded
,
without
any
negligence
therein
?
For
seeing
that
Satan
is
very
busie
in
his
temptations
on
both
sides
,
either
to
be
careless
of
prayer
,
and
other
ordinances
,
because
we
are
to
give
all
to
Christ
;
or
because
they
are
necessarily
required
,
to
put
our
trust
and
confidence
in
the
performance
of
them
,
it
is
good
to
be
informed
wherein
the
way
is
clear
for
a
believers
avoiding
all
dangers
.
To
answer
this
,
which
will
indeed
explicate
the
whole
nature
of
the
Doctrine
,
First
,
Then
thou
mayest
relie
on
Christ
,
and
yet
be
diligent
in
the
use
of
all
Ordinances
,
when
thou
doest
acknowledge
all
the
power
thou
hast
,
both
in
whole
or
in
part
,
to
the
very
beginning
of
godliness
,
to
come
alone
from
him
.
When
whatsoever
thou
art
able
to
do
thou
doest
confess
,
it
is
his
gift
,
thou
hast
received
it
from
him
;
so
that
it
is
not
thou
that
doest
it
,
not
thy
power
,
thy
strength
,
but
the
gift
of
God
alone
.
Thus
Phil.
4.
12
,
13.
when
he
had
mentioned
that
excellent
frame
of
heart
,
That
he
knew
how
to
abound
and
how
to
want
;
yea
,
that
he
could
do
all
things
;
he
mollifieth
this
presently
,
by
adding
Christ
,
He
could
do
all
things
through
Christ
that
strengthned
him
.
Here
Paul
doth
put
forth
the
life
of
grace
,
but
the
fountain
of
it
is
Christ
.
So
again
,
1
Cor.
15.
10.
I
laboured
more
abundantly
then
they
all
,
yet
not
I
,
but
the
grace
of
God
,
which
was
with
me
,
or
in
me
,
exciting
of
me
,
and
giving
me
strength
to
do
it
.
The
trumpet
of
grace
is
often
in
these
acknowledgements
,
2
Cor.
3.
5.
We
are
not
sufficient
of
our selves
to
think
any
thing
,
as
of
our
selves
.
He
doth
not
say
to
do
,
but
not
so
much
as
to
think
.
And
he
doth
not
say
,
great
things
,
or
high
things
,
but
any
thing
:
Not
the
least
good
thing
in
his
ministerial
way
,
but
our
sufficiency
is
of
God
.
Therefore
to
curb
the
insolency
of
such
proud
thoughts
,
as
if
we
cou'd
do
any
thing
of
our selves
,
see
with
what
authority
he
speaketh
,
1
Cor.
4.
7.
Who
maketh
thee
to
differ
from
another
?
And
what
hast
thou
,
that
thou
diast
not
receive
?
Therefore
the
Pelagians
and
Semi-pelagians
of
old
,
these
did
so
set
up
duty
,
and
their
own
power
therein
,
that
they
did
take
off
from
Christ
and
his
grace
.
The
former
,
they
held
not
grace
necessary
,
unless
it
were
for
the
more
easie
working
,
ad
facilius
operandum
;
but
if
this
were
so
,
then
Christ
was
in
vain
in
respect
of
any
absolute
necessity
.
The
latter
,
they
held
our
endeavours
,
our
desires
and
groans
did
go
before
,
and
then
grace
was
bestowed
upon
us
to
put
them
into
effectual
operations
:
But
all
this
is
derogatory
to
the
grace
and
power
of
God
,
who
of
spiritually
dead
,
makes
us
to
live
a
supernatural
life
,
being
made
new
creatures
,
and
so
act
from
that
principle
of
life
infused
into
us
.
Secondly
,
We
do
exercise
our selves
in
prayer
and
other
Ordinances
without
any
dishonour
to
the
grace
and
power
of
Christ
,
when
we
attribute
no
merit
,
or
causality
to
them
.
And
this
is
a
step
higher
than
the
former
.
For
in
Popery
,
besides
Christ
they
press
the
necessity
of
holy
works
,
as
merits
;
but
they
acknowledge
the
grace
of
God
,
to
be
the
foundation
thereof
.
They
say
,
our
faith
,
our
love
,
our
repentance
must
be
the
fruits
of
the
Spirit
,
and
the
effects
of
Gods
grace
;
but
then
they
destructively
adde
,
That
these
do
merit
eternal
life
,
and
by
such
duties
we
make
compensation
to
the
justice
of
God
.
Now
you
must
know
,
that
they
plead
not
for
merit
in
a
rude
and
grosse
manner
,
as
if
the
works
flowing
from
us
did
deserve
a
crown
of
glory
,
but
as
we
are
enabled
to
them
by
grace
,
and
thereupon
they
say
,
to
call
the
graces
we
are
enabled
unto
by
Christ
menstruous
cloaths
,
or
dung
and
drosse
,
they
think
to
be
a
manifest
injury
to
God
himself
.
But
certainly
when
Paul
would
not
be
found
in
the
righteousnesse
he
had
;
And
Abraham
and
David
were
not
justified
by
the
works
they
did
,
though
regenerated
persons
;
This
doth
fully
overthrow
all
merit
,
under
any
distinction
whatsoever
.
Look
then
thou
distinguish
between
the
necessity
of
the
duty
,
and
the
merit
thereof
.
See
thy self
bound
to
the
use
of
all
Ordinances
,
but
attribute
no
condignity
to
them
to
make
thee
worthy
of
Gods
favour
.
Thirdly
,
Then
we
derogate
not
from
Christ
,
when
in
the
constant
exercise
of
these
,
we
rest
onely
upon
him
for
our
justification
.
Though
we
pray
for
our selves
and
others
,
though
we
diligently
attend
to
the
whole
course
of
godliness
,
yet
in
regard
of
reconciliation
with
God
,
and
acceptance
of
our
persons
,
we
go
out
of
all
to
Christ
alone
;
It
hath
pleased
the
Father
,
that
in
Christ
all
fullnesse
should
dwell
,
Col.
1.
14.
Fullness
is
not
to
dwell
in
thy
duties
or
graces
,
but
in
Christ
.
Hence
also
Ephes.
1.
6.
We
are
accepted
of
in
the
beloved
.
It
is
not
then
in
our
own
performances
,
nor
in
any
thing
that
we
can
do
,
that
we
are
to
look
for
acceptance
.
David
,
though
living
under
the
Old
Testament
dispensations
,
yet
saw
so
much
of
Gospel-light
and
Gospel-grace
,
That
if
God
entered
into
judgement
with
his
servant
,
no
flesh
could
be
justified
in
his
sight
,
Psalm
143.
2.
Doe
not
then
confound
sanctification
and
justification
together
,
which
is
the
continual
errour
in
Popery
.
Be
diligent
in
active
righteousness
,
but
rest
in
passive
,
viz.
that
righteousness
of
Christ
imputed
to
the
believer
.
Fourthly
,
We
performe
duties
and
Ordinances
without
derogation
to
Christ
,
when
we
put
no
trust
or
secret
confidence
in
them
,
but
look
upon
them
onely
as
the
signes
and
evidences
of
Christs
dwelling
in
us
.
We
may
indeed
be
much
comforted
,
and
rejoyce
in
the
discovering
of
graces
in
our
hearts
:
but
to
put
any
confidence
in
them
,
to
rest
upon
them
,
as
if
in
them
we
might
stand
before
God
:
This
is
to
mistake
,
and
to
give
to
our
graces
what
belongs
to
Christ
;
and
that
Christian
must
have
a
discerning
spirit
,
even
an
Eagles
eye
,
that
can
difference
between
comfort
from
duties
,
and
resting
in
duties
.
Then
also
we
put
no
trust
in
them
,
when
we
are
by
them
lifted
up
to
draw
nigh
to
Christ
;
when
they
are
to
us
,
what
the
tree
was
to
Zacheus
,
to
raise
us
up
higher
,
that
we
may
have
communion
with
Christ
.
If
then
we
look
upon
our
graces
,
as
the
testimonies
of
Gods
love
,
and
exercise
our selves
in
duties
,
as
those
whereby
we
draw
nigh
to
Christ
himself
,
then
Christ
is
glorified
,
not
dishonoured
by
them
.
Fifthly
,
Then
we
use
spiritual
duties
oppositely
to
the
honour
of
God
,
when
we
thinke
to
profit
him
,
or
advantage
him
thereby
.
When
we
have
done
all
,
to
judge
our selves
unprofitable
servants
,
as
to
God
:
God
needeth
not
any
of
our
service
;
He
hath
millions
of
Angels
,
and
thousands
of
the
spirits
of
just
men
made
perfect
,
which
offer
him
praise
and
honour
,
without
the
least
spot
and
defilement
:
So
that
it
is
his
gracious
condescension
to
accept
of
our
duties
:
It
is
his
mercy
,
that
he
will
regard
our
prayers
;
They
are
liker
to
noisome
vapours
,
than
to
frankincense
,
and
yet
God
is
pleased
to
receive
them
as
such
.
If
therefore
thou
art
after
all
duties
exceedingly
debased
and
humbled
,
saying
,
Who
am
I
Lord
?
And
what
am
I
,
that
I
should
be
received
into
thy
presence
?
and
so
going
from
duties
,
not
as
giving
to
God
,
but
receiving
from
him
,
not
as
if
thou
hadst
honoured
him
,
but
he
had
honoured
thee
,
then
Christ
and
duties
are
well
accorded
together
.
Use
of
Instruction
.
What
subtil
and
secret
refined
wayes
of
sinning
the
heart
of
man
is
guilty
of
?
For
whereas
all
will
conclude
,
that
not
to
pray
,
not
to
be
diligent
in
duties
,
is
to
oppose
Christ
,
and
withstand
him
;
there
is
a
more
mystical
and
undiscerned
way
of
opposing
Christ
and
God
,
which
is
by
religious
duties
and
Ordinances
,
when
we
make
them
more
than
means
,
when
we
give
merit
to
them
,
and
put
any
confidence
in
them
.
How
heavy
an
aggravation
is
this
,
while
we
pray
to
God
to
provoke
God
,
while
we
call
on
Christ
,
to
dishonour
Christ
?
Search
out
therefore
for
thy
sins
,
not
onely
in
the
open
wayes
of
impiety
,
but
in
the
paths
of
holiness
.
In
thy
prayers
,
in
the
ordinances
,
look
to
find
out
sinnes
there
,
as
well
as
temptations
of
more
dissoluteness
.
The
works
of
the
Law
kept
men
off
from
Christ
,
as
well
as
the
works
of
the
flesh
.
SERM.
LXXX
.
The
highest
in
Gifts
and
Graces
,
should
desire
the
Prayers
of
the
Meanest
:
And
People
ought
to
Pray
for
their
Ministers
,
as
well
as
Ministers
for
their
People
.
2
COR.
1.
11.
You
also
helping
together
by
Prayer
for
us
.
THis
Text
you
heard
,
is
declarative
of
the
meanes
which
were
to
be
used
by
the
Corinthians
,
that
the
mercy
Paul
trusted
in
God
for
,
might
be
accomplished
.
The
meanes
,
that
is
Prayer
,
but
a
labouring
Prayer
,
and
with
accord
and
agreement
;
yea
,
such
an
helping
in
Prayer
,
as
is
a
debt
of
service
,
and
ministration
to
their
spirituall
guides
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
taken
strictly
,
and
distinctly
to
other
words
that
are
also
rendred
prayers
and
supplications
;
(
as
some
would
expound
that
place
,
1
Tim.
2.
1.
)
doth
signifie
prayer
only
in
this
limited
sense
,
as
it
is
a
deprecation
against
some
evill
,
rather
then
a
petition
for
some
good
;
and
in
this
sense
it
may
very
well
be
used
here
.
But
because
we
see
the
Scripture
commonly
using
it
in
a
more
large
sense
,
neither
will
we
restraine
it
in
this
place
.
From
the
former
part
then
of
this
Verse
,
there
remaine
further
Doctrines
observable
.
As
First
.
Those
that
are
the
most
eminent
in
gifts
and
office
,
yea
and
grace
also
,
do
need
the
Prayers
of
those
,
who
are
farre
inferior
in
the
Church
of
God
.
No
eye
in
this
spirituall
body
is
so
perfect
,
that
it
may
say
to
the
foot
,
I
have
no
need
of
thee
.
When
the
Apostle
doth
thus
desire
the
Prayers
of
the
Corinthians
,
he
doth
it
not
in
a
complement
,
neither
doth
he
speak
it
for
modesty
and
humility
sake
,
but
cordially
and
really
,
as
finding
the
want
of
them
.
Christ
indeed
being
God
and
Man
,
though
as
Man
he
prayed
to
God
,
yet
he
needed
no
mans
prayer
for
him
;
neither
did
he
ever
require
his
Disciples
to
pray
for
him
,
no
,
not
when
he
was
in
the
greatest
agonies
.
He
blamed
them
indeed
for
their
dullness
,
and
that
they
could
not
watch
with
him
one
hour
;
but
he
did
not
require
their
prayers
for
him
.
But
there
is
no
godly
man
,
though
a
Paul
,
though
never
so
eminent
,
but
as
he
is
to
pray
for
others
;
so
also
he
needeth
that
others
should
pray
for
him
.
Hence
you
have
this
eminent
Saint
often
desiring
the
prayers
of
others
,
his
interest
in
God
alone
will
not
do
it
.
Though
he
be
a
favourite
in
the
Court
of
Heaven
,
yet
others
also
must
intercede
for
him
.
Job
,
Daniel
,
and
others
,
though
they
be
instanced
in
,
as
such
who
can
greatly
prevaile
with
God
in
prayers
for
others
,
as
if
the
eare
of
God
were
open
to
them
,
more
than
to
others
;
yet
they
themselves
did
want
the
prayers
of
others
for
them
.
And
thus
we
have
Paul
again
and
again
desiring
the
prayers
of
others
for
him
,
1
Thes.
1.
17.
when
he
had
delivered
many
short
and
excellent
Aphorismes
,
more
necessary
to
the
soules
health
,
then
those
of
Hippocrates
for
the
body
;
and
having
also
prayed
for
them
,
he
requireth
the
same
duty
for
himself
,
Brethren
pray
for
us
.
That
as
the
Clouds
drop
upon
the
earth
to
refresh
that
,
and
that
sends
up
vapours
again
,
which
are
congealed
into
Clouds
;
thus
it
should
be
with
Pastors
and
People
,
a
mutuall
and
a
reciprocall
praying
for
each
other
,
will
greatly
advantage
and
promote
their
spirituall
good
.
Thus
the
same
Apostle
,
to
the
same
people
,
2
Thes.
3.
1.
saith
in
a
concluding
way
,
Finally
,
Brethren
pray
for
us
.
In
the
like
manner
,
also
Heb.
13.
18.
he
desireth
they
would
pray
for
him
,
giving
his
reason
,
because
of
the
good
conscience
he
had
in
his
work
;
So
that
where
there
is
godliness
and
holiness
,
we
ought
to
be
so
farre
from
neglecting
prayer
for
them
,
thinking
they
do
not
need
it
,
that
we
are
the
rather
to
be
incouraged
in
that
service
for
them
.
And
if
you
say
these
instances
are
of
whole
Churches
,
Paul
may
well
desire
the
prayers
of
Churches
Assembled
together
;
but
doth
he
need
the
prayer
of
a
particular
person
?
Yes
;
this
you
will
also
find
,
Phil.
2.
2.
I
trust
,
through
your
prayers
,
I
shall
be
given
to
you
.
Thus
you
see
the
most
eminent
desiring
the
prayers
of
those
that
are
inferiour
to
them
;
and
there
are
good
grounds
for
this
.
First
,
Because
there
is
a
more
particular
promise
made
of
Gods
presence
and
power
to
many
gathered
together
,
than
to
one
;
to
the
prayers
of
more
then
of
two
,
that
they
are
better
than
one
,
is
true
also
in
respect
of
prayer
.
You
have
this
notably
affirmed
by
Christ
himself
,
Matth.
18.
19
,
20
If
two
of
you
shall
agree
on
earth
as
touching
any
thing
that
they
shall
aske
,
it
shall
be
done
for
them
.
This
is
so
remarkeable
,
that
our
Saviour
useth
that
expression
,
Again
I
say
to
you
,
and
then
giveth
the
reason
,
For
where
two
or
three
are
gathered
together
in
my
name
,
there
I
am
in
the
midst
of
them
.
By
this
it
is
plain
,
that
vis
unita
est
fortior
,
the
united
force
of
believers
,
is
stronger
then
single
and
alone
.
Hence
our
Saviour
in
his
Forme
of
Prayer
directeth
to
say
,
Our
Father
,
not
,
my
Father
,
because
of
the
Communion
the
godly
have
in
this
duty
.
Seeing
then
there
is
a
more
peculiar
presence
of
God
in
the
midst
of
his
people
Assembled
together
,
then
when
alone
;
no
wonder
if
Paul
desire
their
prayers
.
Thus
it
was
in
Peters
case
,
the
whole
Church
met
together
to
pray
for
his
deliverance
;
which
prayer
was
so
prevalent
,
that
it
broke
open
the
Prison
doores
,
and
made
every
thing
yield
to
it
.
It
is
mentioned
as
a
speciall
priviledge
by
the
Psalmist
to
be
vouchsafed
to
Solomon
,
Psal.
72.
15.
Prayer
also
shall
be
made
for
him
.
It
is
of
great
consequence
to
be
remembred
in
the
Assembly
of
the
Saints
;
as
on
the
other
side
,
when
the
Church
following
Scripture-Rules
have
cast
some
persecuting
Emperours
out
of
their
Prayers
:
this
hath
been
the
greatest
evill
that
could
befall
them
,
a
forerunner
,
that
God
also
would
cast
them
out
of
his
favour
.
One
occasion
which
made
Licinius
to
oppose
Constantine
,
was
because
the
Christians
in
their
meeting
prayed
for
Constantine
,
but
not
for
him
;
though
happily
he
regarded
more
the
dishonour
he
thought
put
upon
him
,
than
any
esteem
he
had
of
their
Prayers
.
Secondly
,
Another
Reason
is
,
From
the
similitude
,
which
the
Scripture
delighteth
much
in
,
when
it
speaketh
of
the
Church
of
God
,
that
it
is
a
body
,
and
every
particular
Christian
is
a
Member
thereof
;
now
in
any
naturall
body
,
though
the
noble
and
eminent
parts
thereof
be
never
so
sound
and
able
for
their
particular
operations
,
yet
there
is
not
the
most
ignoble
part
in
the
body
,
but
they
want
the
help
thereof
,
and
therefore
nourishment
is
carefully
distributed
to
every
part
,
as
having
its
respective
necessity
.
Thus
it
is
also
in
the
spirituall
body
,
the
Church
of
God
;
only
Christ
the
head
,
needeth
not
the
Members
,
but
they
him
.
As
for
the
rest
there
is
a
mutuall
help
of
every
part
,
so
that
unless
Paul
were
not
of
the
body
,
unless
he
were
not
of
this
spirituall
union
,
he
must
need
the
prayers
of
others
.
The
Communion
then
that
the
body
hath
in
this
life
,
is
the
ground
of
praying
for
one
another
;
and
that
is
the
reason
,
why
,
though
we
pray
for
others
though
alive
;
yet
not
when
they
are
dead
.
It
is
absurd
to
pray
for
such
who
are
deceased
,
because
they
are
now
no
longer
in
this
Church-communion
.
The
eye
doth
not
now
need
the
feet
,
all
want
is
removed
,
and
that
visible
union
of
believers
in
Church-administrations
,
is
now
quite
dissolved
.
What
else
may
be
added
in
this
particular
,
shall
be
suggested
in
the
next
.
Only
the
Use
of
this
is
to
admonish
the
most
excellent
and
choisest
Christian
of
humility
and
modesty
;
though
thy
gifts
and
graces
,
though
thy
office
and
place
be
farre
above
other
private
Christians
,
yet
remember
thou
wantest
their
prayers
.
They
that
cannot
help
thee
by
counsell
and
advice
;
they
that
cannot
help
thee
by
direction
,
yet
may
by
prayer
.
Therefore
do
nothing
that
may
abate
their
zeale
and
love
in
prayer
for
thee
.
It
may
also
teach
thee
humility
in
this
respect
.
When
thou
findest
great
inlargements
,
good
success
in
thy
Ministry
,
be
not
lifted
up
;
as
if
God
did
this
for
any
righteousness
it
may
be
in
thee
,
but
because
of
other
mens
prayers
;
attribute
such
things
to
their
prayers
,
rather
then
thy
graces
.
But
we
proceed
to
the
second
Doctrine
,
which
is
,
Secondly
,
That
people
do
owe
unto
their
spirituall
guide
,
as
a
debt
of
service
,
their
earnest
prayers
for
them
.
Thus
much
you
heard
was
implyed
in
the
Greek
word
.
Those
that
sow
unto
you
spirituals
,
are
not
only
to
reap
of
your
carnals
,
but
also
of
your
spirituals
;
you
are
not
to
communicate
only
with
him
that
teacheth
you
,
in
your
temporall
good
things
but
your
spirituall
also
.
Thus
the
Church
looked
upon
it
as
a
duty
to
make
supplications
for
Peter
,
when
he
was
in
Prison
;
and
certainly
the
spirituall
labourer
is
not
only
worthy
of
his
wages
,
but
of
your
heartiest
and
most
fervent
prayers
;
and
those
people
who
do
neglect
this
duty
,
it
is
a
signe
that
they
never
get
good
by
the
Ministry
,
nor
is
it
their
desire
to
do
so
.
Hence
so
much
labouring
and
Preaching
becometh
so
ineffectuall
to
thee
.
Thou
art
the
same
ignorant
and
prophane
man
,
as
thou
wert
many
years
ago
.
Is
not
this
because
thou
never
rightly
prayest
to
God
that
the
ministry
may
be
blessed
to
thee
.
But
to
inlarge
on
this
,
Consider
1.
That
it
is
a
wild
and
absurd
opinion
of
the
Socinians
,
who
hold
that
prayer
is
only
commanded
in
the
New
Testament
.
That
Christ
made
it
a
new
precept
to
pray
,
so
that
although
the
godly
in
the
Old
Testament
did
pray
,
yet
they
say
,
they
had
no
command
for
it
.
This
they
make
one
of
the
new
Evangelicall
precepts
Christ
brought
into
the
Church
;
but
this
doth
openly
contradict
Scripture
.
Doth
not
the
Scripture
say
,
Call
upon
me
in
the
time
of
trouble
;
doth
not
the
Old
Testament
say
,
Seek
ye
the
Lord
while
he
may
be
found
;
was
not
the
Temple
of
God
called
the
house
of
prayer
?
doth
not
Solomon
in
the
Dedication
of
his
Temple
,
suppose
that
its
a
peoples
duty
under
judgments
to
pray
and
humble
themselves
under
Gods
hand
,
that
so
they
may
be
removed
from
off
them
.
It
was
therefore
alwayes
a
duty
both
in
the
Old
and
New
Testament
to
pray
to
God
.
2.
Though
prayer
be
the
meanes
whereby
God
accomplisheth
great
things
for
his
people
,
yet
we
must
not
put
any
merit
or
confidence
in
our
prayers
.
To
be
proud
of
thy
prayers
,
is
a
great
absurdity
;
for
thy
prayer
to
God
doth
testifie
that
thou
art
nothing
,
that
thou
canst
do
nothing
:
for
if
thou
canst
do
things
of
thy selfe
,
why
needest
thou
pray
?
That
is
the
reason
,
the
Socinians
give
,
why
in
the
Old
Testament
,
there
needed
no
precept
of
prayer
,
because
there
was
then
nothing
promised
;
but
they
were
able
to
fullfill
the
condition
thereof
by
their
own
power
.
But
the
foundation
of
that
is
rotten
,
for
they
had
the
same
spirituall
things
promised
only
more
obscurely
,
that
we
have
;
and
were
no
wayes
of
themselves
to
performe
their
conditions
:
otherwise
we
will
grant
that
what
a
man
can
do
of
his
own
power
independently
upon
God
,
he
needeth
not
pray
for
it
;
but
there
is
nothing
wherein
man
doth
not
need
the
gift
of
God
,
whether
for
temporall
,
or
necessary
things
:
and
seeing
the
way
to
have
it
is
only
by
prayer
,
this
exalteth
God
,
and
debaseth
man
,
so
that
it
is
a
contradiction
to
the
duty
in
hand
,
when
we
rest
upon
our
prayers
,
as
if
the
beggar
should
be
proud
from
his
asking
of
almes
.
3.
The
duty
of
prayer
is
reciprocall
;
Ministers
are
to
pray
for
their
People
,
and
People
for
their
Ministers
.
This
Paul
who
so
often
desireth
the
Churches
prayers
,
doth
as
often
demonstrate
his
continuall
and
fervent
prayers
for
them
;
yea
,
though
a
people
be
never
so
unworthy
,
so
wretched
and
malicious
,
yet
they
will
say
with
Samuell
,
God
forbid
I
should
cease
to
pray
for
you
;
so
that
thy
prayers
for
those
who
labour
in
the
work
of
the
Lord
,
are
not
in
vain
.
They
are
recompenced
with
prayers
again
,
and
never
are
people
a
blessing
and
comfort
to
a
Minister
,
nor
is
a
Minister
a
blessing
to
them
,
till
there
be
this
mutuall
praying
;
for
if
the
prayer
of
one
man
doth
prevaile
much
,
how
much
then
will
the
prayers
of
many
righteous
persons
for
each
other
?
So
that
we
see
why
the
Devill
and
his
instruments
are
so
busie
in
sowing
of
discords
and
contentions
between
Pastor
and
People
;
why
instead
of
praying
for
one
another
,
there
are
slanderings
,
detractitions
,
and
malicious
oppositions
of
one
another
:
for
by
this
discord
the
Devils
Kingdome
is
promoted
,
and
their
prayers
for
one
another
are
hindred
.
4.
When
we
say
,
That
its
a
debt
which
people
owe
,
to
pray
for
their
spirituall
guides
;
this
supposeth
that
the
people
whom
he
watch
over
,
should
be
both
a
gifted
and
a
gracious
people
.
Gifted
,
Such
who
are
able
to
make
their
requests
known
to
God
,
and
that
with
others
,
as
well
as
alone
;
for
how
can
it
be
expected
,
that
he
who
cannot
pray
for
himself
,
will
ever
pray
for
the
Minister
?
Would
it
not
be
very
ridiculous
to
desire
the
prayers
of
many
,
who
live
under
our
continuall
teaching
.
Pray
,
Alas
they
never
prayed
in
their
lives
.
They
never
pray
for
themselves
,
or
for
others
.
But
gifts
without
grace
,
are
like
a
tinckling
Cymball
:
God
will
not
hear
the
prayers
of
wicked
men
.
Therefore
our
people
ought
to
be
gracious
as
well
as
gifted
.
They
must
have
pure
hearts
,
and
pure
hands
:
how
uncomely
are
holy
prayers
in
an
unholy
mouth
?
There
must
be
no
dead
flye
in
this
precious
box
of
Oyntment
.
Oh
then
that
our
Congregations
were
awakned
to
be
such
a
people
,
that
can
discharge
spirituall
duties
to
a
spirituall
overseer
!
Do
you
by
your
prayers
help
on
the
work
of
their
ministry
;
for
our
Preaching
alone
,
without
your
effectuall
praying
,
will
not
have
its
blessed
effect
.
5.
There
are
many
particulars
in
which
your
soules
are
to
be
emptyed
in
prayer
for
them
,
for
their
preservation
and
safety
.
As
here
Paul
prayeth
for
their
workes
sake
;
they
are
exposed
to
the
hatred
and
rage
of
man
;
if
the
shepheard
be
scattered
,
the
sheep
will
quickly
flye
:
now
because
their
calling
is
to
remove
the
sinnes
of
people
,
to
set
the
Kingdome
of
Christ
in
the
place
where
they
live
;
therefore
none
meet
with
more
absurd
and
unreasonable
adversaries
then
they
do
:
for
this
Paul
desireth
their
prayers
,
2
Thes.
3.
2.
That
he
might
be
delivered
from
unreasonable
men
.
2.
You
are
to
pray
for
them
in
this
particular
also
,
that
their
Ministery
may
be
successefull
.
That
the
word
they
Preach
may
find
roome
in
the
hearts
of
the
people
.
As
it
is
the
Ministers
duty
to
give
himself
to
study
,
and
to
seeke
out
fit
words
,
that
may
be
as
so
many
Nailes
fastned
by
the
Master
of
the
Assemblies
;
so
it
is
your
duty
to
be
as
diligent
in
prayer
for
a
blessing
upon
it
.
That
to
your selves
,
to
your
families
,
to
your
neighbours
,
it
may
be
a
quickning
and
converting
word
.
Thus
Paul
in
that
forementioned
place
,
pray
for
us
,
that
the
Gospell
may
have
a
free
course
,
and
be
glorified
.
Oh
what
auditor
doth
his
duty
in
this
respect
?
thou
complainest
of
the
dullness
and
frowardness
of
people
;
how
much
good
seed
falleth
upon
stony
ground
?
see
if
thy
soul
may
not
be
charged
with
negligence
herein
;
hadst
thou
prayed
more
earnestly
;
hadst
thou
sought
the
Lord
more
;
there
might
have
been
a
more
plentifull
harvest
.
When
the
Ministers
faithfull
Preaching
,
and
the
Peoples
fervent
Prayer
go
together
,
then
Satan
will
fall
like
lightning
before
them
.
3.
You
are
to
Pray
for
their
qualifications
,
that
their
gifts
and
graces
may
be
quickned
.
That
they
may
be
filled
with
boldness
,
and
the
spirit
of
power
,
not
fearning
man
,
or
sinfully
pleasing
him
.
It
is
a
very
hard
thing
to
be
qualified
with
all
abilities
and
graces
for
the
ministeriall
imployment
,
who
is
sufficient
for
these
things
?
and
the
work
we
have
to
do
is
unpleasing
and
distrustfull
to
all
naturall
men
.
Now
how
difficultly
can
men
subject
to
weaknesses
and
infirmities
do
such
angelicall
work
?
Thus
Paul
himself
,
who
professed
he
dyed
daily
,
and
attained
to
such
a
measure
of
grace
,
as
to
bid
others
follow
him
,
yet
see
the
reason
,
Eph.
6.
20
,
21.
why
he
desireth
the
Ephesians
to
pray
for
him
,
viz.
that
I
may
open
my
mouth
boldly
,
that
I
may
speak
boldly
as
I
ought
to
speak
.
Lastly
,
You
are
to
pray
even
for
their
salvation
,
for
their
office
being
so
great
,
Cor.
9.
17.
lest
when
he
had
Preached
to
others
,
he
himself
might
be
a
cast-away
.
These
offices
in
the
Church
,
though
some
do
ambitiously
intrude
into
them
,
looking
for
glory
and
advantage
thereby
;
yet
such
,
who
consider
the
difficulty
of
the
office
,
the
necessary
qualifications
and
due
administrations
thereof
,
do
tremble
under
it
;
and
like
Moses
and
Jeremy
are
affraid
to
take
such
an
office
upon
them
;
but
men
whose
spirits
are
hardy
and
confident
,
matter
not
the
danger
thereof
.
As
you
see
in
great
high
Buildings
,
how
Masons
and
other
Artificers
can
stand
upon
an
high
Pinacle
,
and
their
head
never
be
giddy
,
nor
have
any
feare
,
but
those
who
are
not
accustomed
to
that
way
,
do
exceedingly
tremble
;
thus
men
,
who
are
accustomed
to
high
thoughts
of
themselves
,
that
have
great
confidence
of
their
own
abilities
,
they
can
work
on
these
Battlements
,
and
their
heads
never
go
round
;
whereas
men
of
deep
modesty
and
humility
,
are
afraid
to
climbe
so
high
.
Use
of
Admonition
,
to
our
people
generally
,
how
greatly
is
this
duty
neglected
?
how
many
instead
of
praying
for
them
,
curse
and
revile
them
?
but
no
wonder
at
this
,
seeing
many
never
pray
for
themselves
,
they
never
pray
,
nor
their
families
pray
,
and
then
how
can
you
help
us
by
your
prayers
?
Let
this
particular
move
thee
,
that
by
prayer
for
a
blessing
upon
our
Ministeriall
labours
,
thou
wilt
find
the
benefit
redound
upon
thy
own
soul
.
It
will
be
a
quickning
ministry
to
thee
,
whatever
it
be
to
others
,
to
thee
it
will
be
soul-saving
.
Do
you
pray
that
your
corporall
bread
may
nourish
your
body
?
and
will
you
not
much
rather
,
that
your
spirituall
bread
may
be
the
bread
of
life
to
you
?
All
lyeth
not
in
hearing
,
writing
,
and
repeating
,
but
add
to
these
effectuall
prayers
.
SERM.
LXXXI
.
How
,
and
why
we
should
praise
God
for
all
his
Mercies
vouchsafed
to
us
.
2
COR.
1.
11.
That
for
the
gift
bestowed
upon
us
by
meanes
of
many
persons
,
thanks
may
be
given
by
many
on
our
behalf
.
THis
latter
part
of
the
Verse
,
containeth
the
reason
or
finall
cause
of
his
request
,
for
the
unanimous
publick
paryers
of
the
Corinthians
.
viz.
That
as
by
the
prayers
of
many
,
his
deliverance
hath
been
obtained
;
so
also
by
them
publick
praises
and
thanksgivings
may
be
given
to
God
in
his
behalf
.
The
sense
of
the
words
is
very
plaine
and
clear
,
only
the
Grammaticall
Construction
hath
caused
great
variety
of
Interpretations
;
I
shall
indeavour
to
clear
every
obscurity
,
as
it
cometh
in
order
.
In
the
words
there
is
,
-
1.
The
end
it self
,
and
that
is
,
that
thanks
may
be
given
.
-
2.
The
Object
matter
for
which
,
and
that
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
gift
.
viz.
of
deliverance
from
that
great
death
.
-
3.
The
Subject
by
whom
this
gift
is
obtained
,
and
that
is
by
many
.
-
4.
The
Persons
who
are
to
give
thanks
,
and
that
is
also
many
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
And
Lastly
,
In
whose
behalf
,
and
that
on
our
behalf
.
Let
us
take
these
parts
of
division
,
as
they
come
in
order
.
And
First
,
We
meet
with
the
finall
cause
,
That
thanks
may
be
given
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
in
the
passive
sense
,
and
therefore
noted
to
be
an
unusuall
and
a
very
rare
phrase
,
it
being
every
where
else
used
actively
.
Observe
That
when
by
prayers
we
have
obtained
mercy
,
it
is
our
duties
by
praises
and
thankfullness
to
acknowledge
the
same
to
God
.
Prayer
must
not
be
alone
,
when
it
hath
prevailed
with
God
like
Castor
and
Pollux
,
prayer
and
praises
must
go
together
,
Phil.
4.
6.
In
every
thing
by
prayer
and
supplication
,
with
thanksgiving
,
let
your
requests
be
made
known
to
God
.
Here
you
see
supplication
and
thanksgiving
must
go
hand
in
hand
.
It
s
no
less
Gods
command
to
praise
him
for
mercies
,
then
to
pray
to
him
;
and
this
truth
is
the
more
to
be
pressed
,
because
of
our
horrible
negligence
herein
.
In
our
distresses
,
in
our
exigences
,
we
call
and
cry
unto
the
Lord
,
but
in
our
mercies
and
deliverances
we
forget
him
,
and
do
not
own
the
Author
of
our
favours
and
benefits
.
This
is
notably
represented
in
that
History
Luke
17.
17
,
18.
Where
often
Lepers
that
were
cleansed
,
there
was
but
one
did
returne
and
give
glory
to
God
by
thanksgiving
,
and
he
was
a
Samaritan
also
.
So
that
those
from
whom
it
was
expected
,
did
neglect
this
duty
.
We
see
by
this
how
backward
we
are
to
praise
God
,
though
very
forward
and
earnest
to
pray
to
him
in
our
miseries
.
Those
nine
Lepers
that
regarded
not
to
praise
God
,
yet
they
lifted
up
their
voices
and
said
,
Jesus
,
Master
,
have
mercy
on
us
;
and
thus
while
we
are
in
any
exigences
,
then
our
hearts
are
very
hot
and
lively
.
Then
we
cry
and
pray
,
Lord
hear
us
,
our
trouble
is
great
;
but
if
the
Lord
do
vouchsafe
his
mercy
to
us
,
then
God
may
say
,
where
is
the
man
,
where
is
the
woman
that
was
cleansed
,
that
was
healed
,
that
had
this
or
that
mercy
and
deliverance
,
for
they
have
not
returned
to
glorifie
me
.
It
is
love
to
our selves
;
it
's
a
self-seeking
that
makes
us
pray
,
but
it
would
argue
love
to
God
,
and
an
honouring
of
him
,
when
we
returne
praises
to
him
.
It
is
therefore
the
duties
of
Ministers
to
press
you
upon
the
duty
of
praising
of
God
,
as
well
as
of
praying
unto
him
.
Many
are
horribly
negligent
in
both
,
some
are
more
often
in
prayer
,
then
they
are
in
thanksgiving
.
Whereas
God
is
said
to
inhabit
the
praises
of
his
people
,
Psalm
22.
3.
as
well
as
he
is
the
God
that
heareth
prayers
,
Psalm
65.
2.
God
dwelleth
in
the
praises
of
Israel
,
that
is
,
in
or
amongst
Israel
continually
praising
of
him
;
or
else
it
is
to
shew
,
that
as
a
man
dwelleth
in
his
house
constantly
residing
there
;
so
God
is
daily
administring
matter
of
praises
to
his
people
;
implying
thereby
,
that
there
is
no
time
,
no
place
,
no
condition
,
wherein
we
ought
not
to
bless
and
praise
God
.
Those
many
Psalmes
which
David
made
,
declare
how
necessary
a
duty
it
is
,
and
how
much
the
people
of
God
are
to
exercise
themselves
therein
.
Hence
it
is
that
David
professeth
he
will
never
intermit
this
duty
;
as
we
are
to
pray
without
ceasing
,
so
to
praise
God
without
ceasing
,
Psalm
145.
1
,
2.
I
will
bless
thy
name
for
ever
and
ever
;
I
will
bless
thee
every
day
:
See
what
an
ardent
affection
David
hath
to
this
.
For
although
the
Apostle
James
saith
,
Is
any
man
afflicted
let
him
pray
,
is
any
man
merry
let
him
sing
Psalmes
,
James
5.
13.
implying
thereby
,
that
there
are
speciall
times
wherein
one
duty
is
to
be
exercised
,
more
than
another
:
yet
there
is
no
time
wherein
the
Lord
doth
not
give
his
people
occasion
to
give
thanks
to
him
.
That
your
hearts
may
be
both
rightly
instructed
in
the
manner
of
this
duty
,
and
awed
against
all
slothfullness
therein
,
take
notice
of
these
ensuing
particulars
.
-
1.
What
is
required
to
this
Duty
.
And
-
2.
The
Motives
thereunto
.
And
First
,
To
praise
God
,
there
is
required
an
acknowledgement
by
faith
,
that
God
,
and
God
alone
,
is
the
Author
of
all
the
mercies
,
both
temporall
and
spirituall
,
that
we
do
enjoy
.
Hence
an
Atheist
can
never
be
thankfull
,
because
he
owneth
no
God
,
the
giver
of
mercies
:
And
the
practicall
Atheist
,
who
liveth
as
if
there
were
no
God
;
he
like
the
Swine
,
eateth
indeed
upon
the
fruite
that
he
findeth
upon
the
ground
,
but
never
looketh
up
to
the
tree
from
whence
it
falleth
.
Now
this
practicall
Atheisme
doth
raign
every
where
,
and
that
causeth
the
universall
ingratitude
that
is
in
the
world
:
men
take
these
mercies
as
so
many
debts
belonging
to
them
.
They
look
upon
them
as
the
things
of
a
naturall
course
,
not
as
the
dispensations
of
a
free
and
voluntary
Agent
;
even
the
great
God
who
giveth
them
,
and
denyeth
them
at
his
pleasure
.
David
therefore
in
his
Psalmes
,
doth
so
often
magnifie
God
by
many
glorious
Titles
,
thereby
professing
,
that
From
God
cometh
every
good
and
perfect
gift
.
Hence
also
the
Apostle
James
,
Cap.
4.
15.
maketh
it
the
duty
of
every
one
in
their
daily
resolutions
,
to
buy
and
sell
,
or
to
go
to
such
a
place
,
to
say
,
if
the
Lord
will
;
declaring
hereby
,
that
it
is
from
God
that
we
are
inabled
to
performe
any
naturall
or
civill
action
.
I
also
add
,
that
it
must
be
an
acknowledgment
of
God
alone
,
because
in
spirituall
mercies
many
corrupt
Teachers
have
divided
the
kingdome
between
Gods
gracious
power
and
mans
mans
free-will
.
Therefore
the
Papists
,
the
Socinians
,
the
Arminians
,
these
do
either
in
whole
or
in
part
destroy
the
very
foundation
of
thanksgiving
to
God
,
in
respect
of
spirituall
mercies
;
especially
in
that
whereby
one
man
differs
from
another
.
That
which
the
Apostle
doth
so
evidently
attribute
to
God
only
,
1
Cor.
4.
7.
that
they
appropriate
to
themselves
the
good
use
of
free-will
,
or
the
improving
of
grace
offered
,
is
made
mans
work
;
and
then
certainly
we
are
to
glory
more
in
our selves
then
in
God
.
But
if
we
are
to
give
God
thankes
for
every
morsell
of
bread
we
eate
;
shall
we
not
much
rather
for
every
spirituall
mercy
to
the
soul
?
It
was
Tullies
observation
,
that
though
their
Ancestors
praised
God
for
their
prosperity
and
success
,
yet
they
never
did
for
their
vertuous
actions
,
thinking
that
absurd
,
as
if
unless
they
were
not
done
by
their
own
power
,
there
was
no
commendation
due
to
them
;
and
too
much
of
this
Heathenish
and
Philosophicall
leaven
doth
still
soure
the
minds
of
many
Learned
men
in
the
Church
.
Know
then
,
so
much
as
thou
settest
up
a
free-will
beyond
Scripture
bounds
,
so
farre
thou
takest
off
from
the
duty
of
praising
and
blessing
of
God
.
Besides
we
say
,
God
must
be
acknowledged
in
every
mercy
,
temporall
and
spirituall
.
Thou
that
prayest
God
would
give
thee
thy
daily
bread
,
wilt
thou
not
praise
God
when
he
doth
it
?
yet
how
sottish
and
brutish
are
many
persons
and
Families
,
when
they
go
to
meales
,
and
rise
from
meales
,
and
no
thankes
or
praises
are
given
to
God
,
should
not
the
example
of
Christ
move
thee
?
when
he
had
but
some
loaves
of
Barly
and
a
little
Fish
;
yet
he
blessed
God
,
before
he
did
eate
thereof
.
How
then
cometh
it
about
,
that
there
should
be
such
unthankfull
wretches
that
take
their
food
,
and
yet
never
thank
God
that
giveth
it
?
Thou
wouldst
account
that
poore
man
a
proud
or
unworthy
person
,
to
whom
thou
shouldst
give
some
food
in
his
necessity
,
and
he
never
so
much
as
open
his
mouth
to
give
one
word
of
thankfullness
to
thee
.
Thou
dealest
more
frowardly
and
wickedly
with
God
.
And
if
for
temporall
mercies
,
then
much
more
for
spirituall
;
if
thy
meate
,
thy
drink
,
thy
rayment
,
be
Gods
mercy
,
much
more
is
thy
regeneration
,
thy
justification
,
which
do
so
far
transcend
the
power
of
nature
.
2.
To
this
duty
of
praising
God
,
is
not
only
required
These
generall
acts
of
faith
whereby
we
own
him
for
the
Jehova
,
and
the
Creator
of
Heaven
and
Earth
;
but
also
those
particular
Acts
,
whereby
we
do
apply
and
appropriate
him
as
our
God
in
particular
.
For
it
is
this
particular
applying
Act
of
faith
that
maketh
the
heart
full
of
praise
and
thanksgivihg
.
Therefore
you
may
observe
David
in
his
Psalmes
,
not
only
calling
God
a
buckler
,
a
refuge
,
a
strong
tower
,
but
his
buckler
,
his
strong
tower
,
his
God
.
Neither
can
we
be
thankfull
in
spirituall
mercies
,
about
pardon
of
sinne
,
support
in
temptations
,
till
with
Paul
,
Gal.
2
,
we
say
,
Who
loved
us
,
and
gave
himself
for
us
;
and
this
is
one
reason
why
we
urge
the
People
to
take
heed
of
diffidence
,
not
to
give
way
to
distrust
and
doubtfull
perplexities
of
soul
,
because
while
these
are
predominant
,
they
cannot
walk
thankfully
and
give
the
glory
,
that
is
due
,
to
him
.
3.
Love
to
God
,
Because
he
heareth
our
prayers
,
will
raise
up
the
heart
exceedingly
Psal.
116.
1.
I
will
love
the
Lord
,
because
he
hath
heard
my
supplications
.
That
God
should
hear
the
prayers
of
one
so
unworthy
and
polluted
as
thou
art
;
that
God
should
do
thee
good
,
who
art
so
evill
;
this
freeness
of
his
love
,
this
riches
of
his
grace
should
exceedingly
melt
thee
;
it
should
be
like
fire
that
assimilateth
every
thing
into
its
self
:
now
when
this
love
,
like
so
many
coales
of
fire
is
in
thy
breast
,
it
cannot
be
,
but
that
it
will
open
thy
heart
,
and
thy
mouth
wide
to
praise
the
Lord
.
This
is
our
corruption
,
we
love
the
mercy
it self
,
but
not
God
that
giveth
it
;
we
delight
in
the
comforts
that
are
bestowed
upon
us
,
but
do
not
rejoyce
in
God
from
whence
they
come
.
If
therefore
thou
findest
thy
heart
frozen
and
dull
;
thou
canst
not
raise
it
up
to
bless
God
;
meditate
much
upon
the
love
of
God
to
thee
,
so
vile
and
unworthy
.
4.
An
heavenly
heart
is
necessary
to
bless
and
praise
God
.
The
praising
of
God
is
Angels
works
,
and
the
imployment
of
the
glorified
Saints
to
all
eternity
.
Praise
is
comely
,
but
it
is
from
clean
hearts
and
clean
mouths
.
We
need
the
Spirit
of
God
to
inable
us
to
thanksgiving
,
as
well
as
to
prayer
.
Psal.
119.
7.
I
'le
praise
thee
with
uprightness
.
An
hypocrite
who
giveth
God
glory
by
his
mouth
,
but
reproacheth
him
by
his
life
,
not
only
his
prayer
,
but
his
praises
are
abominable
.
Hence
Psal.
50.
ult
.
it
is
said
,
Who
so
offereth
praise
,
glorifieth
God
.
But
lest
you
should
extend
this
to
every
man
;
See
what
is
added
,
And
who
so
ordereth
his
conversation
aright
,
&c.
If
a
man
praise
God
in
never
so
melodious
a
tune
,
but
then
there
is
no
harmony
,
nor
order
in
his
life
,
this
is
a
reproach
to
God
.
We
may
benedicere
linguâ
,
when
we
do
maledicere
vitâ
.
There
is
a
real
praising
of
God
by
exercised
holiness
,
as
well
as
verbal
by
the
tongue
.
In
the
Sacrifices
of
thanksgiving
,
Levit.
7.
10.
Whosoever
did
eat
thereof
,
that
had
uncleanness
upon
him
,
he
was
to
be
cut
off
.
By
this
is
typified
,
how
unpleasing
the
praises
of
such
are
,
who
live
in
their
sins
;
it
is
as
uncomely
,
as
a
pearl
in
the
Swines
mouth
.
It
is
true
,
God
doth
greatly
condescend
to
accept
of
our
praises
;
for
he
hath
millions
and
millions
of
Angels
continually
praising
of
him
,
who
have
not
the
least
blemish
or
spot
upon
them
:
but
yet
he
is
pleased
to
take
this
Sacrifice
at
our
hands
.
In
the
Sacrifice
of
thanksgiving
,
Levit.
7.
13.
there
was
leaven
allowed
.
Junius
observeth
,
That
whereas
God
allowed
leaven
in
no
other
Sacrifice
(
though
Bonfrerius
thinketh
otherwise
,
and
that
leaven
only
was
forbidden
so
farre
as
to
be
offered
,
but
the
common
opinion
is
otherwise
)
why
then
was
leaven
allowed
only
in
this
Sacrifice
?
Hereby
to
teach
us
(
saith
Junius
)
that
there
is
corruption
and
sinfulness
in
our
best
actions
,
and
that
we
need
the
righteousness
of
Christ
,
that
they
be
accepted
of
.
Even
then
in
our
praises
there
is
matter
of
humiliation
,
there
is
some
bitterness
,
yet
through
Christ
we
are
accepted
of
.
But
though
all
pollution
cannot
be
purged
out
,
yet
he
that
liveth
in
a
wilfull
way
of
sinning
,
cannot
give
glory
to
God
acceptably
.
5.
He
that
praiseth
God
,
must
do
it
voluntarily
,
readily
,
chearfully
,
otherwise
cheerfull
giver
,
so
especially
a
thanksgiver
.
To
praise
God
with
an
heavy
,
lumpish
,
unwilling
heart
,
is
a
contradiction
to
the
duty
in
thy
hand
;
it
is
as
if
we
should
say
,
a
black
Sun
,
or
a
cold
fire
.
Lev.
22.
29
,
30.
The
Law
about
a
Sacrifice
of
thanksgiving
is
that
when
they
offer
it
,
it
must
be
at
their
own
will
,
which
argueth
the
readiness
and
willingness
that
ought
to
be
in
us
at
that
time
;
and
then
on
the
same
day
it
was
to
be
offered
,
they
were
to
eat
it
all
up
,
to
leave
none
till
the
morrow
,
whereas
in
other
Sacrifices
they
might
.
And
this
was
to
shew
,
that
he
who
would
give
thanks
to
God
,
he
must
do
it
speedily
,
he
must
not
delay
,
or
put
off
.
So
that
by
this
you
see
a
praising
frame
of
heart
requireth
a
most
curious
,
exact
temperature
.
It
's
that
Apothecaries
ointment
which
belonged
to
the
Highpriest
,
onely
made
up
of
choice
ingredients
.
A
sinfull
heart
cannot
praise
God
,
and
a
worldly
heart
cannot
praise
God
,
that
wants
wheels
to
its
chariots
,
wings
to
flie
up
with
.
The
Lark
lifteth
her self
off
from
the
earth
,
ere
she
begins
to
sing
.
And
then
a
sorrowfull
dejected
heart
,
that
cannot
praise
God
,
no
more
than
a
string
in
the
instrument
too
much
wetted
,
can
cause
a
melodious
sound
,
In
the
next
place
,
Let
us
consider
the
encouragements
thereunto
.
And
1.
The
excellency
of
this
duty
is
apparent
,
in
that
the
heart
is
naturally
so
froward
and
opposite
to
it
.
It
may
cause
some
wonder
,
why
the
soul
of
a
man
should
be
slow
to
this
work
;
and
commonly
all
are
more
in
petitions
,
then
in
thanksgivings
.
Hence
David
,
Psal.
103.
though
a
man
more
exercised
in
this
service
,
than
any
one
,
called
therefore
the
sweet
singer
of
Israel
,
and
who
is
not
contented
himself
to
praise
God
,
but
cals
upon
all
the
creatures
in
Heaven
and
earth
,
yea
the
most
inconsiderable
ones
to
praise
God
;
yet
he
finds
some
listlesness
and
slothfulness
in
himself
,
see
therefore
how
he
prepareth
and
stirreth
up
himself
,
as
the
Cock
doth
before
his
crow
,
Bless
the
Lord
,
O
my
soul
,
and
let
all
within
thee
praise
his
holy
name
.
His
heart
doth
need
calling
upon
,
his
soul
must
be
moved
and
quicknnd
ere
it
doth
his
duty
.
Conclude
then
certainly
this
duty
is
most
excellent
,
it
is
very
pleasing
to
God
,
because
I
am
so
backward
,
I
am
never
scarce
in
a
praising
temper
,
one
clog
or
other
is
upon
me
.
2.
Consider
,
That
the
Scripture
vouchsafeth
it
the
name
of
a
Sacrifice
,
Heb.
13.
15.
Let
us
offer
the
sacrifice
of
praise
to
God
,
and
that
continually
.
As
David
said
,
Seven
times
a
day
will
I
praise
thee
,
Ps.
119.
164.
It
is
a
sacrifice
,
and
every
sacrifice
must
have
fire
;
there
must
be
zeal
and
fervency
;
but
by
whom
must
we
offer
it
?
it
is
by
Christ
;
so
that
he
is
the
Altar
upon
which
the
incense
of
prayers
and
praises
are
to
be
offered
to
God
.
By
him
we
have
both
power
and
acceptance
to
praise
God
;
and
in
this
sense
all
the
people
of
God
are
called
Priests
,
and
they
have
the
sacrifices
of
praise
continually
to
offer
up
unto
God
.
Hence
to
praise
God
,
is
expressed
Hos.
14.
2.
by
rendring
the
calves
of
our
lips
.
3.
It
is
a
debt
that
is
due
to
God
.
He
that
hath
commanded
thee
to
pray
to
him
,
hath
also
enjoyned
thee
to
praise
him
.
Yea
this
is
all
that
God
looketh
for
;
Thou
4.
One
chief
motive
,
which
is
to
put
us
upon
all
holy
obedience
unto
God
,
is
,
Thankfulness
.
There
are
two
great
and
principal
parts
of
Divinity
,
the
one
is
,
De
gratià
the
grace
of
God
;
and
the
other
,
De
gratitudine
hominis
,
of
mans
thankfulnes
.
There
are
indeed
several
reasons
why
we
are
commanded
to
abound
in
holy
works
,
but
one
of
them
is
thereby
to
testifie
our
thankfulnes
to
God
,
that
though
we
cannot
do
anything
to
merit
at
his
hands
;
though
Christ
as
Mediator
hath
purchased
all
spiritual
priviledges
;
so
that
we
cannot
do
any
holy
duty
,
as
a
cause
to
procure
them
;
yet
to
manifest
our
thankfulnes
to
God
,
we
are
ready
with
delight
to
do
his
will
.
5.
A
thanksgiving
heart
is
the
most
proper
and
sutable
disposition
to
the
Gospel
dispensation
;
wherein
grace
doth
in
so
many
wonderfull
effects
demonstrate
it self
.
Now
That
we
should
be
to
the
praise
of
the
glory
of
his
grace
.
These
new
songs
should
alwayes
be
in
our
mouths
.
And
again
,
v.
12.
That
we
should
be
to
the
praise
of
his
glory
.
So
that
if
you
say
,
Why
did
God
predestinate
thee
?
It
is
to
his
praise
.
Why
doth
he
convert
?
It
is
to
his
praise
.
Thus
he
adopts
,
he
justifieth
,
that
we
might
be
only
to
his
praise
.
Thus
1
Pet.
2.
9.
we
are
a
chosen
generation
,
a
peculiar
people
,
that
we
should
shew
forth
his
praises
.
The
children
then
of
free
grace
,
must
be
the
children
of
praises
and
thanksgivings
unto
God
.
Every
power
of
the
soul
,
every
part
of
the
body
should
be
a
tongue
(
as
it
were
)
to
glorifie
God
.
Were
we
more
affected
with
the
depth
,
breadth
and
length
of
this
grace
of
God
,
we
should
be
more
abounding
in
this
duty
of
blessing
God
.
David
cals
his
tongue
,
his
glory
(
though
some
apply
it
to
the
soul
)
because
of
this
work
.
Lastly
,
If
we
praise
not
God
when
mercies
are
obtained
by
prayer
,
it
discovereth
a
rotten
and
insincere
heart
.
It
argued
thou
never
didst
pray
for
mercies
upon
right
SERM.
LXXXII
.
God
is
the
fountain
of
all
our
Mercies
,
they
are
his
Gifts
,
and
why
.
2
COR.
I.
II.
That
for
the
gift
bestowed
upon
us
.
THe
second
part
in
order
to
be
treated
of
,
is
,
The
Object
matter
for
which
,
or
that
for
which
Paul
would
have
solemne
thanksgiving
after
such
solemn
prayer
.
The
gift
bestowed
upon
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
This
temporal
deliverance
he
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
came
from
the
favour
of
God
,
not
from
any
merits
or
deserts
in
Paul
.
Some
make
a
difference
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
applied
onely
to
the
common
gifts
of
Gods
Spirit
,
especially
those
which
Divines
call
Dona
ministrantia
,
Gifts
of
service
;
and
the
Schools
,
Gratiae
gratis
datae
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
grace
and
favour
of
God
in
a
special
manner
;
or
to
the
effect
thereof
,
which
is
inherent
grace
in
the
soul
.
These
graces
are
called
Dona
sanctificantia
,
Gifts
that
doe
truely
sanctifie
those
that
have
them
.
The
Schooles
falsly
call
them
,
Gratiae
gratum
facientes
.
But
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
often
applied
to
such
common
spirituall
gifts
,
as
1
Cor.
12.
&
alibi
.
Yet
sometimes
we
must
thereby
understand
sanctifying
grace
,
and
justifying
grace
,
Rom.
5.
16.
Rom.
11.
28.
And
indeed
,
if
we
will
make
any
difference
,
it
seemeth
to
be
this
rather
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
Effect
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Cause
,
as
Rom.
12.
6.
Having
gifts
according
to
the
grace
that
is
given
to
us
.
Hence
it
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
generally
translated
gift
,
in
the
New
Testament
.
So
Favorinus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
that
what
the
Scripture
other
where
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Jac.
1.
17.
Act.
8.
21.
Psal.
1.
17.
it
may
be
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
onely
it
doth
properly
signifie
such
a
gift
,
as
maketh
to
the
publick
and
spiritual
advantage
of
the
Church
;
onely
in
this
Text
it
may
have
the
general
signification
,
and
the
special
.
The
general
,
Paul's
Deliverance
was
a
temporal
gift
.
It
was
a
mercy
in
these
outward
things
,
a
preservation
from
death
,
either
violent
,
as
the
common
exposition
(
you
heard
)
is
,
or
from
natural
.
For
Baldwin
the
Lutheran
Expositor
,
thinketh
it
may
well
enough
be
understood
of
some
desperate
sicknesse
Paul
was
afflicted
with
.
Howsoever
this
outward
mercy
of
preservation
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
it
may
have
also
the
special
signification
of
a
Paul's
life
and
preservation
was
a
gift
in
this
sense
:
for
hereby
his
ministerial
labours
might
be
more
successefull
.
But
this
latter
consideration
will
come
in
,
in
the
close
of
this
verse
.
Let
us
take
notice
of
the
general
one
,
Paul's
life
and
preservation
,
it
is
a
gift
.
From
whence
observe
,
That
not
onely
spiritual
mercies
which
are
above
natural
causes
,
but
even
our
ordinary
temporal
enjoyments
,
are
the
gift
of
God
.
It
's
not
Gods
gift
onely
to
sanctifie
us
,
to
justifie
us
,
but
to
give
us
our
health
,
our
food
,
our
preservation
;
so
that
we
live
wholly
upon
the
meer
bounty
of
God
;
we
are
all
so
many
Almes-men
;
the
world
is
an
Almes-house
.
Man
doth
not
,
or
cannot
obtaine
the
least
mercy
with
his
owne
wisdom
and
power
,
without
the
blessing
of
God
.
This
is
a
necessary
truth
.
For
we
look
more
upon
these
ordinary
mercies
,
as
the
fruit
of
our
own
labour
,
than
as
Gods
meer
free
gift
.
The
Apostle
Jam.
1.
17.
saith
,
Every
good
gift
is
from
God
.
Every
gift
,
whether
natural
or
supernatural
;
what
have
we
,
that
we
have
not
received
,
is
true
both
in
nature
and
grace
.
For
although
in
the
sense
that
Pelagians
did
,
it
was
very
erroneous
to
confound
Creation
and
Nature
,
with
grace
;
yet
in
this
respect
we
may
say
,
That
Creation
and
Preservation
is
of
the
grace
and
favour
of
God
,
because
he
communicated
of
his
goodnesse
to
the
creature
onely
from
his
meer
favour
.
But
to
speake
after
the
Scripture-language
;
onely
those
spiritual
favours
and
Church-priviledges
,
which
conduce
to
eternal
blessednesse
,
are
called
,
The
grace
of
God
.
So
that
health
,
life
,
and
other
mercies
,
though
they
be
The
gifts
of
God
,
yet
are
not
called
,
The
grace
of
God
.
However
they
both
agree
in
this
;
our
temporal
mercies
,
and
spiritual
mercies
come
from
God
the
fountain
of
them
,
though
spiritual
mercies
have
a
more
special
and
restrained
consideration
.
To
affect
us
with
humility
and
thankfulnesse
in
this
point
,
consider
these
particulars
.
First
,
That
even
those
mercies
which
are
the
effects
of
natural
causes
,
yet
they
are
the
gift
of
God
.
Should
he
withdraw
his
concourse
,
no
creature
were
able
to
performe
its
usefull
operations
.
The
fire
would
not
warme
us
,
our
bread
would
not
nourish
us
,
our
raiment
would
not
comfort
us
against
the
cold
.
So
that
we
are
not
only
to
bless
God
that
we
have
such
creatures
as
these
are
,
but
that
they
are
usefull
.
We
are
not
only
to
praise
God
that
we
have
bread
and
raiment
,
but
that
these
things
can
do
their
office
.
For
in
these
there
is
a
two-fold
mercy
,
1.
That
God
doth
provide
them
for
us
.
2.
That
when
they
are
provided
,
they
put
forth
their
usefulnesse
.
Thus
our
Saviour
alledgeth
out
of
Deuteronomy
,
Mat.
4.
4.
Thou
shalt
not
live
by
bread
onely
,
but
by
every
word
that
proceedeth
out
of
Gods
mouth
.
If
God
give
not
a
word
of
blessing
,
our
bread
cannot
nourish
us
.
Hence
we
are
also
said
,
In
God
to
live
,
and
move
,
and
have
our
being
,
Act.
17.
28.
Although
therefore
there
are
natural
causes
,
and
these
do
produce
their
effects
from
a
natural
necessity
,
yet
because
they
are
second
causes
,
they
do
therefore
depend
upon
God
the
chiefest
and
supream
cause
both
in
esse
and
operari
,
in
their
being
and
operation
.
Thus
the
fire
would
not
burn
,
if
God
should
not
give
concourse
thereunto
,
as
appeareth
in
the
case
of
the
three
Worthies
:
and
the
reason
which
is
given
by
the
Dominicans
(
though
the
Jesuites
do
not
well
relish
it
)
is
that
every
second
cause
,
though
it
be
a
natural
agent
,
and
so
determined
to
operation
,
yet
because
it
is
in
a
potentiality
to
worke
,
it
hath
a
potentia
,
a
power
;
this
must
be
reduced
to
act
,
by
that
which
is
the
pure
and
chief
act
,
viz.
God
himself
.
So
that
it
is
not
enough
for
God
to
give
a
natural
power
to
produce
such
an
effect
,
unlesse
he
also
actuate
that
power
,
and
goe
along
with
it
.
This
is
a
truth
,
and
when
believed
,
will
draw
off
our
eyes
from
the
creature
more
,
so
as
to
set
them
upon
God
,
and
to
acknowledge
him
more
in
all
things
.
This
then
thou
art
to
know
,
That
even
those
natural
comforts
,
which
flow
from
natural
causes
,
so
that
it
would
be
a
miracle
,
if
they
should
not
produce
them
,
are
yet
from
the
goodnesse
and
bounty
of
God
.
Now
how
often
are
we
unthankfull
for
these
mercies
?
we
doe
not
blesse
God
for
the
gift
of
seeing
,
the
gift
of
hearing
,
the
gift
of
walking
.
Secondly
,
Those
comforts
which
flow
from
moral
causes
,
these
also
are
to
be
attributed
to
the
gift
of
God
.
A
man
that
is
diligent
in
his
place
,
he
may
grow
to
be
rich
.
The
strongest
usually
prevail
in
battel
.
The
swiftest
they
overcome
in
a
race
;
yet
where
these
moral
causes
are
,
the
effect
is
Gods
gift
.
Therefore
Solomon
observeth
,
that
the
clean
contrary
falleth
out
sometimes
,
Eccles.
9.
11.
That
the
battel
is
not
to
the
strong
,
nor
the
race
to
the
swift
.
How
many
are
diligent
,
carefull
and
wise
in
their
places
,
and
yet
cannot
obtain
wealth
in
this
world
?
So
that
even
those
things
which
are
brought
about
by
the
means
that
we
use
,
we
must
acknowledge
they
are
Gods
gift
;
if
his
blessing
be
not
upon
the
means
,
they
are
frustrated
.
Thus
the
Lord
doth
instruct
Israel
against
any
pride
and
confidence
that
might
arise
,
as
if
their
power
and
strength
did
make
them
rich
;
For
it
is
the
Lord
(
saith
he
)
that
giveth
thee
power
to
get
wealth
,
Deut.
8.
18.
You
see
whatsoever
wisdome
,
diligence
,
and
good
husbandry
we
use
,
yet
if
any
thing
come
thereby
,
it
is
the
gift
of
God
.
You
have
a
most
significant
place
for
this
truth
,
Hag.
1.
6.
where
the
Prophet
sheweth
,
whatever
we
eat
,
or
drinke
,
or
take
care
and
labour
about
,
the
Lord
can
blast
it
,
and
make
it
come
to
nothing
,
Ye
eat
,
but
have
not
enough
,
ye
cloathe
you
,
but
there
is
none
warme
,
and
he
that
earneth
wages
,
it
is
to
put
in
a
bag
with
holes
.
Doth
not
this
Text
evidently
proclaim
,
that
the
labourer
in
his
wages
,
the
tradesman
in
his
buying
and
selling
,
the
husbandman
in
his
plowing
and
sowing
cannot
adde
one
farthing
to
his
efface
,
unlesse
the
Lord
blesse
it
?
Thirdly
,
All
those
comforts
we
have
,
and
gifts
,
either
to
relieve
or
refresh
us
,
that
we
have
from
others
,
we
are
to
account
them
Gods
gifts
rather
than
mens
.
If
any
man
help
thee
in
thy
necessities
;
if
any
man
preferre
and
honour
thee
,
thou
art
indeed
to
be
thankfull
unto
men
that
are
benefactors
,
but
more
to
God
who
inclined
their
hearts
to
thee
:
Yet
how
little
is
this
thought
upon
,
when
we
receive
courtesies
from
men
,
kindnesses
from
men
?
we
look
upon
these
alone
:
whereas
if
God
did
not
move
their
hearts
,
thou
wouldst
have
found
no
relief
from
them
.
It
was
thus
with
Joseph
,
he
was
cast
into
prison
upon
the
Kings
displeasure
,
in
all
outward
appearance
the
Goaler
would
have
used
him
with
all
cruelty
;
yet
saith
the
Text
,
Genes.
39.
21.
God
shewed
mercy
to
Joseph
,
and
gave
him
favour
in
the
sight
of
the
keeper
of
the
prison
.
The
Lord
hath
a
command
over
mens
hearts
;
he
maketh
them
mercifull
and
free
to
some
;
and
again
he
turneth
the
hearts
of
some
men
against
others
.
Now
we
poor
creatures
look
only
upon
men
,
as
if
they
did
all
,
as
if
all
were
in
their
power
.
But
as
God
commanded
Laban
,
who
was
in
a
rage
against
Jacob
,
not
to
speak
an
ill
word
against
him
:
So
also
doth
the
Lord
daily
,
he
maketh
men
thy
friends
,
and
he
raiseth
them
up
to
be
foes
.
We
have
likewise
a
notable
instance
,
Exod.
12.
36.
when
the
Israelites
were
upon
their
departure
,
the
Aegyptians
though
their
cruel
enemies
,
who
hated
and
oppressed
them
,
yet
it
's
said
,
The
Lord
gave
them
favour
in
their
eyes
,
that
they
lent
them
even
jewels
of
gold
and
silver
.
On
the
contrary
,
when
God
was
provoked
,
it
is
said
,
Psalm
.
105.
He
turned
their
heart
to
his
people
.
As
David
then
said
,
when
Shimei
reviled
him
bitterly
,
The
Lord
hath
bid
him
:
So
when
thou
receivest
any
favour
,
any
mercy
from
men
,
look
up
higher
than
men
,
The
Lord
hath
bid
him
.
Mens
gifts
are
much
rather
Gods
gifts
:
yea
even
what
those
do
for
us
,
who
are
in
the
most
indeared
relations
,
and
so
have
principles
of
nature
to
instigate
them
to
help
thee
,
yet
thou
art
to
look
upon
all
their
care
and
love
as
Gods
gift
to
thee
.
If
thy
parents
have
taken
care
of
thee
;
if
they
have
provided
for
thee
;
if
they
have
looked
to
thee
;
though
it
was
their
duty
,
and
they
would
have
been
unnatural
,
if
they
had
done
otherwise
,
yet
do
thou
look
upon
it
,
as
Gods
gift
to
thee
.
How
many
parents
are
given
up
to
unnatural
affections
?
How
many
love
their
lusts
and
their
whores
more
than
their
children
?
So
that
spending
all
upon
their
pleasures
,
they
regard
not
their
children
,
but
leave
them
in
poverty
and
misery
.
Now
it's
Gods
gift
to
thee
informing
of
thy
parents
heart
to
their
duties
concerning
thee
.
Thus
if
wives
love
husbands
,
love
children
,
all
this
is
Gods
gift
.
Gerson
relates
of
his
parents
,
who
desired
to
instruct
him
in
this
,
that
he
had
all
things
from
God
as
a
gift
,
that
they
made
an
Engine
,
whereby
descended
from
above
whatsoever
he
desired
,
or
cried
for
,
as
if
it
came
from
God
immediately
.
Fourthly
,
Even
those
things
that
are
brought
about
for
us
,
by
the
art
and
skill
of
others
,
as
well
as
their
bounty
,
we
are
to
acknowledge
God
the
giver
of
them
.
Thus
if
Physicians
by
their
art
and
skill
have
been
a
means
to
recover
thee
out
of
any
disease
,
thou
art
to
confess
it
Gods
gift
.
It
was
Asa
his
great
sinne
,
That
he
relied
on
the
Physician
in
his
disease
,
more
than
on
God
.
And
men
think
themselves
bound
to
reward
the
Physician
,
to
see
he
hath
his
fee
;
but
how
little
do
they
think
to
glorifie
God
,
and
to
give
him
the
praises
due
to
his
name
?
It
is
the
midwives
care
and
skill
that
brings
the
child
into
the
world
:
yet
we
have
David
taking
notice
of
God
,
as
if
he
alone
had
done
it
,
Psal.
22.
9.
Thou
art
he
that
took
me
from
my
mothers
womb
;
Thou
art
my
God
from
my
mothers
belly
.
Oh
how
thankfully
,
how
humbly
should
we
live
did
we
consider
how
we
are
compassed
about
with
Gods
gifts
?
Every
thing
we
enjoy
is
the
gift
of
God
.
Lastly
,
If
all
these
things
,
that
yet
seem
to
be
the
proper
effects
of
second
causes
,
are
yet
the
gifts
of
God
,
Then
how
much
more
are
all
those
enjoyments
,
wherein
mans
wisdome
and
power
cannot
claim
any
worke
at
all
?
Such
are
now
all
those
favours
of
God
in
a
temporal
may
,
that
are
cast
upon
us
without
any
care
or
providence
of
ours
.
That
as
God
provided
a
wife
for
Adam
,
while
he
was
in
a
sleep
;
Thus
doth
the
Lord
bring
about
many
providences
of
love
for
his
children
,
that
they
never
thought
of
,
that
they
could
not
in
the
least
manner
imagine
.
To
this
head
we
may
referre
Paul's
mercy
in
the
Text.
It
might
well
be
called
a
gift
,
because
he
was
pressed
above
strength
,
and
had
no
hope
of
life
,
yet
even
then
God
did
deliver
him
.
Such
mercies
also
must
needs
be
Gods
gifts
,
which
are
bestowed
upon
us
while
we
are
asleep
,
while
all
the
senses
are
locked
up
;
our
preservation
then
from
outward
dangers
,
yea
,
and
from
many
other
wayes
,
which
might
be
our
death
or
ruine
,
when
we
have
no
use
of
reason
to
prevent
them
,
they
must
needs
be
Gods
gift
.
And
lastly
,
All
the
providences
of
God
to
us
,
while
little
children
,
having
no
wit
or
power
to
help
our selves
,
but
exposed
to
danger
every
way
,
all
these
were
the
gifts
of
God
.
But
who
doth
with
thankfulnesse
remember
and
meditate
upon
Gods
mercies
to
him
,
while
a
little
child
,
when
he
did
eat
,
and
drink
,
and
play
,
and
thought
of
no
God
,
yet
even
then
did
God
vouchsafe
mercy
to
him
?
David
did
acknowledge
this
,
Psal.
22.
9.
Thou
didst
make
me
hope
,
when
I
was
upon
my
mothers
brests
.
David
was
a
sucking
child
then
,
he
could
not
put
forth
the
actings
of
hope
,
or
any
grace
at
that
time
,
but
[
I
]
meaneth
God
was
he
that
did
then
support
and
preserve
him
,
though
he
did
not
know
of
it
.
Thus
you
see
,
that
if
you
let
your
thoughts
runne
over
all
the
good
things
you
enjoy
,
let
them
come
in
what
channel
they
can
,
yet
they
are
all
gifts
from
God
.
So
that
we
are
to
overlook
all
natural
causes
,
all
means
,
all
men
,
all
our
own
wisdome
,
and
labour
,
and
take
them
from
Gods
hand
alone
.
That
which
David
saith
in
reference
to
the
creatures
,
belongeth
also
to
man
,
Psal.
104.
27.
These
all
wait
upon
thee
,
that
thou
mayest
give
them
their
meat
in
due
season
;
That
thou
givest
them
,
they
gather
;
thou
openest
thy
hand
,
and
they
are
filled
.
Now
the
grounds
why
they
are
Gods
gifts
are
,
First
,
Because
there
is
no
necessity
upon
God
,
either
natural
or
moral
to
vouchsafe
them
to
thee
.
He
is
not
bound
to
give
th●…
life
,
senses
,
wealth
;
there
is
no
natural
necessity
,
for
he
made
thee
out
of
his
meer
good
pleasure
,
and
he
made
thee
a
man
,
whereas
thou
mightst
have
been
a
Toad
or
a
Serpent
.
Nor
was
there
any
moral
necessity
;
thou
doest
not
deserve
any
thing
at
Gods
hand
;
thou
doest
not
deserve
a
morset
of
bread
,
nor
a
drop
of
water
;
therefore
all
is
the
meer
gift
of
God
.
It
is
his
free
gift
,
God
doth
it
purely
out
of
his
love
,
according
to
that
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Favours
are
to
be
free
and
naked
,
not
dissembled
and
counterfeited
.
Thus
God
having
nothing
from
thee
to
move
him
,
doth
it
from
himself
alone
.
Secondly
,
It
's
Gods
gift
,
Because
thy
sins
are
such
,
that
he
is
provoked
to
blast
all
thy
comforts
,
to
continue
them
no
longer
to
thee
.
As
God
threatens
,
Hos.
2.
8
,
9.
I
will
take
away
my
corn
in
the
time
thereof
,
and
my
wine
in
the
season
thereof
.
You
see
God
calleth
it
his
corn
,
and
his
wine
,
because
he
giveth
it
.
Thus
all
thy
mercies
are
Gods
gifts
upon
a
two-fold
account
,
both
because
he
gave
them
at
first
;
and
also
because
he
continneth
them
still
unto
thee
,
notwithstanding
thy
unworthiness
.
Thirdly
,
They
are
Gods
gifts
,
Because
we
are
commanded
to
pray
unto
him
for
them
.
In
that
short
summe
of
Petitions
our
Lord
remembers
this
,
when
he
To
pray
for
our
daily
bread
;
and
this
the
rich
man
must
do
as
well
as
the
poor
;
a
Dives
that
hath
his
barns
full
,
as
well
as
a
Lazarns
that
wants
crums
.
If
then
we
pray
to
God
for
it
,
it
is
plain
,
that
it
is
his
gift
.
Use
of
Exhortation
.
Are
all
the
comforts
we
enjoy
,
Gods
gifts
?
Then
walk
more
thankfully
;
Think
of
God
more
;
do
not
mind
second
causes
and
instruments
so
much
.
David
,
Psal.
27.
10.
saith
,
David's
parents
did
not
forsake
him
,
but
he
compareth
himself
to
a
little
Infant
,
exposed
as
Moses
was
,
and
God
did
take
him
up
to
provide
for
him
.
Thus
we
are
to
regard
God
more
than
father
or
mother
.
Labour
to
speak
the
language
of
Scripture
more
:
Say
,
God
hath
given
this
,
God
continueth
this
;
and
be
diligent
to
use
these
gifts
to
the
honour
and
glory
of
the
giver
,
for
that
is
the
chief
end
why
he
giveth
them
.
Shall
God
give
to
thee
,
and
then
wilt
thou
take
off
from
his
glory
and
honour
?
Provoke
not
God
to
repent
(
as
it
were
)
that
ever
he
did
thus
and
thus
to
thee
,
as
he
did
about
the
making
of
man
,
and
preferring
of
Saul
.
Those
that
said
,
Their
tongues
were
their
own
,
Psal.
12.
4.
were
thereby
encouraged
to
wickednesse
;
whereas
to
consider
thy
wealth
is
not
thy
own
,
thy
health
is
not
thy
own
,
thy
eyes
,
thy
tongue
,
thy
body
,
these
are
not
thy
own
,
they
are
Gods
gift
.
How
carefull
wouldst
thou
be
to
improve
them
all
for
his
glory
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Let
this
grace
of
God
,
and
his
favour
to
thee
,
work
thankfulness
in
thy
life
.
It
is
Gods
gift
,
do
not
then
use
it
for
sinne
and
the
devil
.
SERM.
LXXXIII
.
Of
the
Necessity
and
Usefulnesse
of
publick
Ordinances
;
And
of
the
Churches
Interest
in
its
Ministers
Mercies
.
2
COR.
1.
11.
That
for
the
gift
bestowed
upon
us
by
the
means
of
many
persons
,
thanks
may
be
given
by
many
,
on
our
behalf
.
THere
remain
three
particulars
in
this
Text
,
which
are
at
this
time
to
be
dispatched
.
The
two
former
because
of
their
affinity
shall
be
joyned
together
.
For
they
contain
the
persons
by
whose
prayers
Paul's
gift
was
bestowed
upon
him
,
and
whose
praises
are
to
be
returned
to
God
in
his
behalf
.
Those
by
whose
means
this
gift
was
bestowed
,
are
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
expression
hath
caused
very
many
conjectures
amongst
the
learned
.
I
shall
not
be
large
about
the
word
,
for
we
shall
meet
with
the
word
often
in
this
second
Epistle
.
Musculus
observing
the
diversity
of
interpretations
,
doth
offer
his
conjecture
to
the
learned
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
was
at
first
written
,
which
by
mistake
was
afterwards
turned
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
if
this
were
so
,
viz.
By
many
prayers
,
then
the
coherence
would
be
very
evident
.
But
it
is
very
dangerous
to
give
way
to
the
expunging
of
words
in
the
original
,
and
to
substitute
others
in
the
room
.
Though
humane
Authors
may
endure
such
critical
hands
,
yet
the
Scripture
being
divinely
inspired
,
both
in
respect
of
the
matter
,
and
also
the
very
words
,
it
behoveth
us
to
be
the
more
fearfull
herein
.
Chrysostome
readeth
the
word
in
the
singular
number
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
afterwards
he
applieth
it
to
many
.
Retaining
then
the
word
,
the
question
is
about
the
sense
.
Some
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
understand
the
face
,
especially
the
mouth
;
as
if
the
meaning
were
,
by
many
mouths
.
Others
observe
that
the
Greek
word
with
the
Septuagint
is
put
for
panim
,
which
primarily
signifieth
the
face
and
countenance
,
and
from
thence
the
respect
and
manner
of
a
thing
.
So
that
the
sense
should
be
,
That
thanks
should
be
given
to
God
for
many
respects
.
There
were
many
considerations
in
this
one
mercy
,
for
which
they
were
to
bless
God
.
Others
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
the
face
or
presence
of
many
,
that
is
,
in
the
publick
Congregation
,
as
2
Corinth.
8.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Before
the
Churches
.
And
certainly
,
though
we
will
not
contend
for
the
reading
of
the
words
so
,
yet
the
meaning
of
Paul
is
,
That
in
their
Church-societies
,
and
publick
meetings
,
they
should
both
pray
unto
God
,
and
praise
God
.
But
we
shall
pitch
upon
the
ordinary
use
of
the
word
,
and
understand
it
for
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
By
many
persons
,
or
by
many
men
.
The
second
thing
is
,
By
whom
thanks
are
to
be
given
,
and
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
By
many
.
Some
do
adde
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
several
wayes
,
or
,
for
many
things
praises
may
be
given
to
God
,
because
they
think
it
very
redundant
to
have
persons
again
expressed
.
Some
render
it
great
thankes
,
and
eminent
praises
;
but
it
is
most
consonant
to
interpret
it
of
persons
;
That
the
same
many
,
who
did
pray
for
this
mercy
,
were
also
to
praise
God
for
it
.
Therefore
from
both
these
joyned
together
,
we
may
take
notice
,
That
Paul
doth
not
simply
look
at
prayers
and
praises
,
from
others
singly
and
distributively
,
but
as
conjoyned
and
collectively
.
The
prayers
of
many
met
together
,
the
praises
of
many
assembled
together
,
are
more
acceptable
then
of
one
alone
.
From
whence
observe
,
That
not
onely
personal
prayers
and
praises
,
but
publick
and
solemn
ones
performed
by
many
,
are
very
acceptable
together
.
Chrysostome
doth
from
this
enlarge
himself
,
concerning
the
great
power
that
a
multitude
hath
,
if
met
in
an
holy
manner
to
prevail
with
God
.
They
do
(
as
it
were
)
put
God
to
shame
(
that
is
his
expression
)
he
knoweth
not
how
to
gain-say
many
,
when
they
knock
and
importune
:
whereupon
he
takes
occasion
to
speak
of
the
publick
Church-prayers
that
were
then
made
for
the
Catechumenoi
,
and
doth
in
particular
explicate
every
petition
.
But
we
shall
keep
to
the
Apostle
,
who
doth
desire
their
publick
prayers
and
praises
,
thereby
commending
the
profit
and
efficacy
of
them
.
To
amplifie
this
,
consider
this
Caution
,
First
,
That
though
God
delights
in
the
assembling
of
many
,
yet
they
must
be
such
as
are
qualified
according
to
Gods
will
.
It
is
not
simply
a
multitude
that
God
regardeth
.
We
read
of
the
Israelites
,
that
in
their
distresses
,
they
would
make
their
approaches
to
God
in
great
troops
;
yet
the
Lord
abhorred
their
Sacrifices
,
because
they
did
not
wash
themselves
,
nor
make
them
clean
,
so
as
to
put
away
their
iniquities
and
transgressions
farre
from
them
.
If
so
be
,
the
Wiseman
saith
,
That
one
sinner
destroyeth
much
good
,
then
how
much
good
do
many
destroy
?
If
one
dead
flie
spoil
a
box
of
ointment
,
what
will
many
dead
flies
do
?
So
that
the
more
assembled
together
in
this
manner
,
the
more
is
God
provoked
.
For
Matth.
18.
our
meeting
must
be
in
Christs
name
;
not
onely
by
his
appointment
,
but
also
in
that
manner
he
hath
required
.
Therefore
you
must
take
the
Doctrine
thus
,
Many
godly
persons
met
together
,
doe
more
prevaile
than
some
few
,
or
one
onely
:
Otherwise
one
Job
,
one
Daniel
,
may
obtaine
more
at
Gods
hand
,
then
many
thousands
of
wicked
men
;
for
they
have
crying
sinnes
which
doe
out-cry
their
prayers
.
This
being
premised
,
let
us
consider
,
Why
publick
duties
are
to
be
preferred
First
,
Because
hereby
the
glory
and
honour
of
God
is
more
promoted
.
If
the
That
he
will
blesse
God
in
the
great
Congregation
,
Psal.
22.
25.
and
Psal.
26.
12.
Psal.
40.
9
,
10.
The
greater
the
Congregation
is
,
if
duly
qualified
,
the
more
honour
cometh
to
God
.
Hence
it
is
that
in
the
Old
Testament
God
commanded
set
dayes
for
all
the
people
to
meet
together
,
and
worship
God
.
And
in
the
New
Testament
,
we
have
frequent
instances
of
the
Churches
meeting
together
to
worship
God
.
Insomuch
that
it
is
a
very
sinfull
reasoning
which
some
have
,
What
should
they
goe
to
Church
for
?
They
can
stay
at
home
,
and
read
of
a
good
book
,
and
so
get
as
much
good
.
Oh
but
know
,
ô
vain
man
!
Though
that
should
be
granted
,
which
yet
is
not
,
that
thou
couldst
profit
as
much
,
yet
thou
owest
honour
,
and
glory
,
and
worship
to
God
,
and
that
in
the
Congregation
.
Do
not
the
Angels
in
multitudes
praise
God
together
?
Why
is
it
called
a
Church
,
but
because
many
are
to
have
communion
together
?
So
that
unlesse
God
doth
dispense
with
thee
,
that
he
will
have
no
honour
or
glory
from
thee
,
it
is
thy
sinne
,
if
not
otherwise
necessarily
detained
,
voluntarily
to
absent
from
these
publick
Ordinances
.
The
Apostle
,
Heb.
10.
25.
doth
reprove
the
manner
of
some
in
those
dayes
,
who
did
not
assemble
themselves
together
.
You
see
even
in
the
Apostles
dayes
the
Devil
tempted
some
in
this
kind
;
yet
they
are
reproved
,
though
private
Christians
in
those
dayes
had
greater
gifts
,
and
abilities
then
now
ordinarily
men
have
;
yea
they
are
reproved
,
though
some
think
the
cause
was
not
voluntary
,
but
that
it
was
fear
of
danger
and
persecution
.
It
was
criminal
to
meet
together
,
and
therefore
fear
of
death
,
and
other
miseries
might
make
some
forbear
to
assemble
themselves
;
yet
for
all
this
they
are
censured
by
the
Apostle
.
Let
this
then
be
laid
to
heart
by
thee
:
look
that
no
reason
keep
thee
from
this
publick
worship
of
God
,
but
what
God
himself
will
allow
of
:
For
in
some
cases
God
hath
condescended
that
his
own
worship
shall
rather
be
omitted
,
then
mens
necessities
not
supplied
.
Secondly
,
As
God
is
more
honoured
,
so
hereby
The
love
and
charity
of
the
people
of
God
is
greatly
quickened
to
one
another
.
This
publick
and
holy
meeting
together
,
is
a
special
means
to
enflame
the
affections
of
one
believer
to
another
.
Hence
you
have
it
so
often
noted
,
That
the
Disciples
met
together
with
one
accord
,
and
they
had
one
heart
.
And
therefore
diversities
of
opinions
and
alienation
of
affections
,
do
cause
commonly
a
publick
rent
and
division
in
Church-societies
.
David
doth
with
affection
expresse
the
advantage
of
the
publick
Ordinances
,
We
went
to
the
house
of
the
Lord
,
and
we
took
sweet
counsel
together
,
Psal.
55.
14.
This
is
the
visible
communion
of
the
Saints
,
wherein
as
members
of
the
same
body
,
they
are
so
firmly
and
nearly
compacted
together
.
There
is
nothing
that
the
Devil
doth
so
much
design
,
as
rents
,
schismes
and
differences
in
the
Church
of
God
,
knowing
that
these
,
if
not
healed
,
will
certainly
destroy
all
at
last
.
Now
a
right
and
orderly
meeting
in
these
publick
Assemblies
,
are
a
special
means
to
preserve
love
.
How
shall
those
mouths
speak
against
one
another
,
that
joyned
together
to
pray
to
God
,
and
to
praise
God
?
You
that
called
upon
one
Father
,
as
Brethren
,
How
shall
ye
disagree
,
as
if
one
had
not
the
same
God
,
and
the
same
Father
with
another
?
Therefore
our
Saviour
directs
to
say
,
Our
Father
,
not
my
Father
;
hereby
commanding
our
publick
meetings
together
,
and
also
our
union
and
brotherly
love
.
Thirdly
,
Therefore
are
these
publick
duties
to
be
the
more
prized
,
Because
of
Gods
special
presence
and
power
there
.
Mat.
18.
You
have
a
peculiar
promise
,
for
two
or
three
meeting
together
in
Christs
name
,
even
as
by
way
of
type
,
God
had
promised
his
peculiar
presence
in
the
Temple
.
And
for
this
reason
you
have
David
with
such
ardent
and
passionate
affections
expressing
his
esteem
of
the
Ordinances
of
God
,
Psal.
63.
1
,
2.
My
soul
thirsteth
,
and
my
flesh
longeth
as
in
a
dry
land
,
where
no
water
is
,
to
see
thy
power
.
And
at
another
time
,
How
amiable
are
thy
tabernacles
,
O
Lord
of
hosts
?
And
,
As
the
Hart
panteth
after
the
brooks
,
so
doth
his
soul
after
God
in
the
Ordinances
.
Though
David
when
he
was
banished
,
and
by
force
could
not
come
to
the
publick
Congregation
,
no
doubt
did
enjoy
God
in
a
most
comfortable
and
full
manner
,
yet
still
he
is
not
satisfied
,
but
breaths
for
his
presence
in
those
Ordinances
.
And
therefore
for
thee
to
think
,
that
thou
mayest
meet
God
as
well
at
home
,
is
as
if
a
cripple
should
have
looked
to
be
healed
by
going
into
some
other
water
,
then
that
of
the
pool
of
Bethesda
.
Lastly
,
These
publick
Ordinances
are
therefore
to
be
highly
esteemed
,
Because
those
who
are
quickened
and
enlivened
,
may
prevail
for
those
who
are
indisposed
and
unfit
for
prayer
.
So
that
the
coldnesse
and
dulnesse
of
one
man
may
be
supplied
by
the
zeal
and
fervency
of
another
.
Insomuch
that
happily
the
prayer
,
which
if
performed
by
thy
own
self
,
would
not
be
successefull
,
being
now
joyned
with
others
,
doth
obtain
its
desired
effect
;
yea
it
may
be
in
that
publick
service
,
when
thou
through
temptations
canst
or
darest
not
pray
for
thy self
;
others
accompanying
of
thee
,
do
put
up
thy
own
thoughts
,
and
speak
the
desires
of
thy
own
heart
:
So
that
thou
art
even
astonished
to
see
,
how
God
ordereth
the
gracious
gifts
of
others
to
be
helpfull
unto
thee
.
As
it
was
with
Job
,
his
whole
body
,
though
full
of
ulcers
and
pains
,
yet
because
his
mouth
was
free
,
that
could
plead
with
God
in
behalf
of
the
whole
body
;
Thus
it
may
be
,
when
many
are
gathered
together
,
that
Christian
who
could
not
speak
for
it self
,
which
could
not
pray
for
it self
,
findeth
the
hearts
and
mouths
of
others
opened
in
his
behalf
.
So
that
as
when
many
coals
are
laid
together
,
some
live
ones
may
revive
those
that
are
ready
to
decay
:
Thus
the
zeale
of
others
may
helpe
thy
coldnesse
:
The
life
of
others
may
quicken
thee
up
against
deadnesse
;
and
thou
find
that
spiritual
heat
come
upon
thee
from
others
,
which
thou
wouldst
not
have
had
alone
.
Use
of
Exhortation
,
To
prize
these
publick
Assemblies
more
than
thou
hast
done
.
Pray
for
such
strong
and
earnest
affections
,
as
thou
findest
David
manifesting
after
them
.
Oh
let
these
publick
meetings
raise
up
thy
heart
,
as
if
thou
were
in
Heaven
!
The
beholding
of
the
faces
,
of
the
affections
,
and
of
the
graces
of
others
,
let
it
assimilate
thee
also
into
them
.
As
when
Saul
came
among
the
Prophets
,
the
spirit
of
prophecy
fell
upon
him
likewise
.
Oh
let
the
Congregation
of
those
who
feare
God
worke
upon
thee
also
!
Be
in
these
Assemblies
,
as
Peter
on
the
Mount
of
transfiguration
,
saying
in
an
holy
excesse
of
spirit
,
It
is
good
to
be
here
.
What
high
expressions
are
those
of
David
,
in
reference
to
the
solemne
Ordinances
?
Psal.
65.
4.
Blessed
is
the
man
thou
choosest
,
and
causest
to
approach
unto
thee
,
that
he
may
dwell
in
thy
Courts
;
we
shall
be
satisfied
with
the
goodnesse
of
thy
house
,
even
of
thy
holy
Temple
.
Here
is
sweetnesse
and
fullnesse
that
the
people
of
God
find
in
these
publick
approaches
.
All
the
merry
meetings
,
all
the
fairs
and
markets
,
are
nothing
to
this
spiritual
society
.
And
Psalm
.
84.
10.
A
day
in
thy
Courts
,
is
better
than
a
thousand
otherwhere
.
Hence
he
had
rather
be
a
door-keeper
in
the
house
of
God
,
then
dwell
in
the
tents
of
wickednesse
.
Oh
heavenly
and
gracious
frame
!
A
Sabbath
day
is
better
than
all
the
dayes
of
the
week
,
he
hath
more
rejoycing
there
,
then
a
thousand
dayes
can
afford
that
are
spent
in
worldly
affaires
.
But
when
these
publick
duties
are
thus
advanced
(
as
you
hear
)
you
must
alwayes
look
,
that
they
be
done
holily
,
spiritually
,
fervently
,
that
they
be
not
turned
into
a
meer
custome
and
external
fashion
,
as
it
too
often
falleth
out
in
Church-assemblies
,
their
bodies
are
present
,
but
their
souls
are
absent
;
and
therefore
they
have
no
more
than
the
carkasse
and
out-side
.
Such
prayers
and
praises
God
will
not
accept
.
The
third
and
last
particular
is
to
be
spoken
to
in
a
word
;
and
that
is
,
In
whose
behalf
these
publick
prayers
and
praises
are
,
and
that
is
said
,
In
our
behalfe
.
Some
Copies
have
read
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
that
is
not
probable
.
It
is
then
for
that
deliverance
vouchsafed
to
Paul
,
that
they
are
to
be
thankfull
;
and
the
reason
is
clear
,
because
mercies
vouchsafed
to
Paul
,
were
their
mercies
also
.
From
whence
observe
,
That
the
mercies
vouchsafed
to
the
pastors
and
guides
of
the
Church
,
are
to
be
accounted
the
Churches
mercies
.
What
advantage
comes
to
the
shepherd
,
it
redounds
to
the
sheep
.
The
rain
that
fals
upon
the
mountains
,
descendeth
to
the
benefit
of
the
valleys
.
Your
life
,
your
comfort
is
bound
up
in
theirs
.
Paul
indeed
said
,
We
live
,
if
you
stand
fast
.
It
was
his
comfort
,
his
life
,
to
see
them
preserved
from
Apostasie
by
persecution
,
1
Thess.
3.
8.
And
on
the
contrary
,
the
Church
may
say
of
her
guides
,
We
stand
fast
,
if
you
live
.
As
mercies
to
the
publick
Magistrates
are
to
be
accounted
the
peoples
mercies
;
so
the
mercies
of
Church-officers
are
to
be
reckoned
the
Churches
.
If
the
Pilotes
be
in
danger
,
it
can
never
be
well
with
the
ship
.
When
Elijah
was
taken
away
,
the
cry
was
,
The
chariots
of
Israel
,
and
the
horsemen
thereof
.
So
great
a
mercy
was
one
Prophet
accounted
to
be
.
We
have
a
notable
instance
of
the
holy
care
of
the
Philippians
about
their
Pastor
Epaphroditus
,
Phil.
2.
26
,
27.
when
he
was
sick
unto
death
,
how
heavily
did
they
lay
it
to
heart
?
Insomuch
that
Epaphroditus
was
exceedingly
grieved
,
that
they
had
heard
of
his
being
sick
,
he
knew
it
would
so
greatly
afflict
them
.
Yea
Paul
accounted
it
a
mercy
to
him
also
,
that
God
did
heal
him
.
For
though
Paul
did
recover
many
out
of
their
diseases
,
yet
this
gift
was
not
when
they
pleased
,
and
it
was
least
of
all
extended
to
those
that
were
of
their
intimate
acquaintance
,
but
rather
to
such
as
were
brought
to
them
,
that
so
the
truth
of
their
miracles
might
be
more
manifested
.
Use
of
Instruction
.
How
happy
and
blessed
a
thing
it
is
,
when
people
are
able
to
do
their
duty
herein
;
To
look
upon
all
the
favours
and
good
providences
of
God
to
the
Ministers
of
the
Gospel
,
as
their
own
mercies
;
their
health
,
encouragements
,
preservations
,
as
their
owne
;
but
how
bitterly
doth
Satan
fill
the
hearts
of
some
men
,
who
out
of
love
to
their
lusts
,
and
their
errours
,
look
upon
their
godly
guides
,
as
the
greatest
burthens
,
and
would
heartily
rejoyce
in
any
evil
that
should
befall
them
?
This
is
clean
contrary
to
those
gracious
,
loving
and
indeared
affections
,
which
ought
to
be
in
people
to
their
spiritual
shepherds
.
SERM.
LXXXIV
.
Of
our
Glorying
and
Rejoycing
in
our
Gifts
and
Graces
;
Why
,
and
how
it
is
lawfull
,
and
how
not
.
2
COR.
1.
12.
For
our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
that
in
simplicity
and
godly
sincerity
,
not
with
fleshly
wisdome
,
but
by
the
grace
of
God
,
we
have
had
our
conversation
in
the
world
,
and
more
abundantly
to
you-wards
.
THis
verse
(
as
appeareth
by
the
raciocinative
particular
,
or
note
of
inference
,
For
)
is
brought
in
as
a
reason
of
something
which
went
before
.
But
Interpreters
do
differ
about
the
coherence
thereof
.
Some
make
this
to
be
a
reason
of
that
hope
and
trust
he
formerly
spake
of
,
which
he
had
in
God
.
Though
he
did
trust
in
Gods
mercies
,
yet
not
in
them
alone
,
but
in
his
own
endeavours
also
.
Hence
Aquinas
from
this
saith
,
That
hope
doth
arise
from
the
mercy
of
God
,
and
mans
merits
.
But
this
doth
not
consist
with
Scripture
.
Others
do
make
it
part
of
his
Apologetical
Narration
,
defending
himself
,
as
against
that
crime
of
inconstancy
and
levity
,
which
was
cast
upon
him
,
because
of
his
promise
to
come
to
them
,
which
yet
he
did
not
;
and
therefore
they
think
these
words
look
backward
,
and
not
forward
.
Calvin
and
others
(
which
is
most
probable
)
referre
it
to
the
words
immediately
preceding
,
viz.
their
prayers
and
praises
to
God
in
his
behalf
.
This
is
given
as
a
reason
,
why
they
should
be
thus
tender
about
him
,
because
he
had
obtained
grace
to
be
faithfull
;
he
had
not
sought
himself
,
or
his
own
glory
;
he
had
not
walked
in
hypocrisie
and
fraud
,
but
had
been
kept
by
the
grace
of
God
in
all
sincerity
in
his
conversation
in
the
world
,
not
only
at
Corinth
,
but
every
where
else
.
Now
it
is
a
great
motive
and
encouragement
to
pray
for
such
.
The
Apostle
useth
this
argument
,
Heb.
13.
18.
Pray
for
us
,
for
we
trust
we
have
a
good
conscience
in
all
things
.
The
connexion
then
being
thus
discovered
,
we
come
to
the
Text
absolutely
considered
;
and
therein
we
may
consider
,
-
1.
The
ground
and
reason
it self
.
-
2.
That
which
is
affirmed
and
predicated
of
it
.
And
this
is
set
down
in
the
fore-part
of
the
verse
,
and
therefore
we
shall
begin
with
it
.
The
words
are
,
This
is
our
rejoycing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
rendred
by
most
,
our
glory
,
or
our
boasting
.
The
Apostle
doth
very
often
use
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
seemeth
to
come
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
neck
,
and
so
is
a
metaphore
,
signifying
for
the
most
part
pride
and
loftinesse
,
taken
from
horses
,
whose
pride
will
be
discovered
by
their
neck
;
and
therefore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
as
Homer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
that
for
the
most
part
it
is
taken
in
an
ill
sense
.
Hence
Hesychius
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
with
Budaeus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
proud
boaster
and
bragger
;
but
with
Paul
it
is
used
sometimes
in
a
good
sense
,
as
here
.
For
the
word
is
used
in
a
three-fold
sense
,
gradual
to
one
another
.
-
1.
To
rest
and
relie
upon
a
thing
.
-
2.
From
thence
to
rejoyce
and
to
be
glad
in
it
.
-
3.
From
thence
to
declare
and
publish
this
with
boasting
.
Now
though
Paul
did
not
put
confidence
and
trust
in
his
good
and
sincere
conscience
,
yet
from
the
perceiving
of
that
,
he
did
rejoyce
.
Whereas
then
we
see
Paul
rejoycing
and
glorying
from
the
testimony
and
evidence
of
that
grace
he
had
in
him
.
We
may
observe
,
That
an
holy
glorying
,
and
rejoycing
in
the
graces
of
God
,
we
perceive
in
us
,
is
allowed
and
lawfull
.
I
say
,
an
holy
glorying
,
for
the
heart
may
quickly
degenerate
into
a
proud
sinfull
boasting
.
Therefore
this
truth
must
be
warily
bounded
:
So
that
the
dejected
and
tempted
soul
,
may
be
quickned
to
its
duty
of
comfort
,
and
not
to
deny
the
work
of
grace
that
it
may
feel
,
and
the
proud
pharisaical
spirit
may
be
debased
.
The
valley
must
be
exalted
,
and
the
mountain
made
low
.
It
is
true
indeed
,
we
have
the
Scripture
saying
,
Let
him
that
glorieth
,
glory
in
the
Lord
.
Let
not
the
wise
man
glory
in
his
wisdome
,
1
Cor.
1.
31
,
And
if
Abraham
had
not
wherewith
to
glory
,
who
can
have
?
Yea
the
Apostle
saith
expresly
,
Rom.
3.
27.
That
glorying
is
excluded
by
the
law
of
faith
.
But
in
what
sense
this
is
to
be
understood
,
will
appear
,
when
we
come
to
manifest
,
how
many
wayes
it
is
not
lawfull
to
glory
,
or
to
rejoyce
,
no
not
in
our
gifts
and
graces
.
Only
this
Text
maketh
it
plain
,
that
in
some
sense
our
graces
may
be
matter
of
glory
and
rejoycing
to
us
.
So
likewise
Gal.
6.
4.
the
Apostle
pressing
every
man
to
try
his
own
works
,
to
examine
his
intentions
therein
,
giveth
this
as
the
consequent
fruit
thereof
,
That
then
he
shall
have
rejoycing
in
himself
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
kind
of
glorying
and
boasting
in
himself
.
To
clear
this
truth
,
let
us
first
shew
what
is
required
to
this
glorying
,
and
then
First
,
It
is
necessary
to
this
rejoycing
and
glorying
,
in
the
first
place
,
That
we
have
an
high
esteem
of
the
excellency
and
worth
of
that
grace
we
discover
to
be
in
us
.
If
so
be
we
are
to
rejoyce
in
these
outward
mercies
,
which
yet
are
only
for
the
body
,
what
matter
of
joy
should
it
be
,
to
find
those
spiritual
workings
of
Gods
Spirit
in
us
,
which
are
of
eternal
concernment
?
What
Solomon
saith
concerning
the
esteem
of
wisdom
,
which
is
indeed
nothing
but
grace
,
we
should
all
make
good
,
Prov.
2.
4.
If
thou
seekest
her
as
silver
,
and
searchest
for
her
,
as
for
hid
treasures
.
That
soul
then
,
which
can
rejoyce
in
the
discovery
of
grace
,
must
esteem
of
it
more
than
all
the
treasures
of
the
world
:
To
say
,
O
Lord
,
I
had
rather
find
my self
sanctified
,
I
had
rather
see
the
powerfull
workings
of
grace
upon
me
,
then
to
be
made
the
greatest
or
richest
man
in
the
world
;
we
have
many
exhortations
to
examine
our selves
,
and
try
our
hearts
,
to
see
if
we
can
find
this
precious
jewel
in
our
souls
.
Now
none
will
be
cordial
to
examine
and
search
herein
,
but
those
who
look
upon
it
as
the
greatest
treasure
.
Did
the
woman
in
the
Gospel
make
such
diligent
search
for
a
lost
groat
only
,
and
call
her
neighbours
to
rejoyce
with
her
,
when
she
had
found
it
?
How
large
and
boundless
then
should
our
thoughts
be
about
the
excellency
of
grace
?
And
indeed
to
the
godly
soul
this
is
the
great
question
it
labours
to
study
,
and
to
resolve
,
Whether
it
be
in
the
state
of
grace
or
no
,
knowing
that
this
onely
is
the
most
blessed
and
happy
estate
in
the
world
.
Secondly
,
As
we
must
highly
esteem
this
work
of
grace
,
so
we
must
have
a
Certainty
and
perswasion
that
we
have
obtained
it
.
Had
not
Paul
known
,
that
his
heart
had
been
sincere
,
that
he
was
not
acted
by
carnal
wisdome
,
he
could
never
have
rejoyced
.
For
Philosophers
make
joy
to
be
in
that
good
thing
we
do
possesse
,
and
also
the
knowledge
thereof
.
This
Text
then
doth
abundantly
declare
,
that
the
people
of
God
may
have
a
certain
knowledge
of
the
work
of
grace
.
So
that
although
the
heart
be
indeed
deceitfull
and
full
of
hypocrisie
,
yet
when
sanctified
,
it
hath
some
measure
of
truth
and
sincerity
in
it
,
and
so
far
doth
not
deceive
us
.
He
then
that
would
rejoyce
in
the
grace
of
God
wrought
in
him
,
must
presse
after
assurance
,
must
endeavour
after
a
certain
perswasion
of
the
truth
of
grace
in
him
.
And
although
this
perswasion
be
not
justifying
faith
,
yea
it
is
separable
from
it
.
A
man
may
be
justified
,
may
be
sanctified
,
and
not
know
it
,
yet
it
is
such
a
priviledge
,
yea
and
duty
also
,
that
we
should
diligently
take
heed
of
all
those
things
,
that
may
weaken
our
assurance
,
that
may
make
us
to
doubt
and
question
,
whether
Jesus
Christ
be
in
us
or
no.
Thirdly
,
A
sure
perswasion
of
the
goodnesse
and
integrity
of
our
hearts
,
is
not
enough
,
but
it
must
be
upon
right
grounds
,
and
in
a
Scripture-demonstration
.
For
if
it
be
a
false
perswasion
,
it
may
produce
indeed
a
rejoycing
,
but
a
false
rejoycing
also
.
It
is
more
than
probable
,
that
Paul
while
a
persecutor
,
being
zealously
affected
to
the
tradition
of
his
fathers
,
and
thinking
himself
bound
(
as
he
professeth
)
to
do
what
he
did
against
Christ
and
his
members
,
could
then
say
,
His
rejoycing
was
the
testimony
of
his
conscience
,
being
perswaded
that
in
those
wayes
he
glorified
God
:
And
therefore
some
do
extend
that
profession
of
his
before
the
Council
,
That
he
had
lived
in
all
good
conscience
before
God
untill
that
day
.
And
if
this
be
so
,
then
we
see
plainly
,
That
every
perswasion
,
though
never
so
confident
,
is
not
enough
to
make
us
rejoyce
;
but
we
must
look
to
Scripture-grounds
.
Doth
not
experience
confirm
this
?
Take
any
heretical
person
,
any
erroneous
person
,
though
it
be
to
the
destruction
of
the
very
fundamentals
of
Religion
,
yet
he
will
proclaim
a
rejoycing
in
his
heart
,
from
the
good
testimony
of
his
conscience
.
So
that
an
erroneous
conscience
satisfied
,
doth
bring
peace
and
rejoycing
,
but
it
is
an
erroneous
joy
.
It
is
either
from
meer
humane
principles
,
or
from
diabolical
delusions
.
But
this
will
come
in
more
properly
,
when
we
come
to
the
ground
or
reason
it self
of
Paul's
rejoycing
.
Fourthly
,
To
this
rejoycing
there
is
required
,
The
Spirit
of
God
enabling
us
thereunto
.
So
that
the
same
spirit
,
which
doth
seal
to
us
the
assurance
of
our
estate
,
doth
also
cause
comfort
in
us
.
The
Spirit
of
God
doth
enlighten
and
sanctifie
,
after
this
it
doth
seal
and
comfort
.
And
this
latter
work
of
Gods
Spirit
is
necessary
,
as
well
as
the
other
.
For
we
see
it
lieth
not
in
the
power
of
Gods
people
to
have
comfort
when
they
will
.
Hence
Gal.
5.
Joy
is
the
fruit
of
the
Spirit
;
and
it
's
called
Joy
in
the
holy
Ghost
;
not
only
objectively
,
because
it
is
a
joy
in
spiritual
objects
;
but
also
efficiently
,
because
it
is
wrought
by
him
.
Hence
it
is
that
the
Spirit
of
God
mouldeth
the
heart
for
comfort
,
removeth
fears
and
doubts
,
restraineth
and
keepeth
off
Satan
,
whereby
no
sinne
,
no
Devil
is
able
to
deject
and
cast
down
,
because
God
comforteth
.
●Thus
you
see
what
goeth
to
rejoycing
in
the
graces
of
God
,
and
thereby
an
holy
glorying
in
them
.
Now
let
us
see
in
what
respect
it
is
lawfull
thus
to
rejoyce
.
And
First
,
It
is
lawfull
to
rejoyce
in
them
,
as
they
are
the
effects
and
fruits
of
Gods
favour
and
love
,
as
they
signifie
the
cause
from
whence
they
come
.
Rahab
could
not
but
rejoyce
to
see
the
thread
that
was
a
signe
of
such
a
great
mercy
designed
for
her
.
If
then
the
godly
man
have
that
spiritual
skill
,
as
to
difference
between
trusting
in
his
graces
,
as
any
way
causes
of
his
salvation
,
and
thankfully
receiving
them
assignes
,
from
which
he
may
be
perswaded
of
it
,
then
doth
he
hit
the
mark
.
It
is
usually
said
from
Luther
,
That
we
are
to
take
heed
not
onely
of
evil
deeds
,
but
of
good
and
holy
works
also
,
because
the
heart
is
apt
to
be
carried
away
with
pride
and
self-confidence
insensibly
,
yet
this
much
not
so
deterre
the
people
of
God
,
that
they
may
not
take
comfort
from
their
graces
.
For
how
can
they
see
them
,
and
not
rejoyce
,
because
they
are
the
pledge
of
Gods
favour
it self
,
and
of
an
interest
in
Christ
?
So
that
though
their
graces
be
weak
,
and
full
of
imperfections
,
yet
they
manifest
that
to
be
ours
,
which
is
fully
perfect
,
and
hath
no
fault
at
all
in
it
.
Imperfect
graces
do
manifest
Gods
perfect
grace
to
us
.
Secondly
,
We
may
rejoyce
in
them
so
farre
as
thereby
to
bear
up
our
hearts
against
all
accusations
,
whether
internally
from
Satan
,
or
externally
from
the
malice
of
men
.
Is
there
any
greater
temptation
in
the
world
,
then
that
when
Satan
accuseth
the
children
of
God
,
that
they
are
hypocrites
,
that
there
is
no
truth
of
grace
in
them
,
that
what
they
do
is
not
from
a
right
principle
,
but
sel●seeking
?
Even
as
he
accused
Job
to
God
,
that
he
served
God
for
carnal
ends
,
because
God
had
hedged
him
about
;
but
if
he
were
touched
in
these
things
,
and
stript
of
them
,
then
he
would
betray
his
hypocrisie
.
Now
it
is
lawfull
for
the
children
of
God
to
defie
these
accusations
of
Satan
;
to
rejoyce
in
the
sense
of
their
uprigtness
,
though
the
Devil
rage
at
it
.
While
he
roareth
,
do
thou
be
glad
and
praise
God
.
Oh
how
often
are
believers
shaken
in
this
very
particular
!
They
are
afraid
to
own
what
God
hath
done
for
them
;
they
think
it
their
humility
and
lowliness
thus
to
be
in
doubts
,
and
to
be
perplexed
with
fears
,
not
remembring
how
necessary
it
is
,
to
acknowledge
thankfully
what
God
hath
done
for
us
,
and
to
walk
with
joy
,
triumphing
over
all
the
fiery
darts
of
Satan
.
It
is
the
great
blame
of
Christs
Disciples
,
that
they
do
not
more
glory
and
rejoyce
in
this
respect
.
And
then
2.
This
rejoycing
is
lawfull
,
when
we
have
to
do
with
malicious
enemies
,
that
are
ready
to
charge
us
with
hypocrisie
and
self-seeking
,
that
for
all
our
religious
pretences
,
we
have
rotten
and
earthly
hearts
;
then
is
a
time
for
thee
to
make
use
of
rejoycing
in
the
sincerity
of
thy
soul
.
And
this
indeed
is
one
great
part
of
the
Apostles
meaning
.
The
false
Apostles
they
calumniated
him
,
they
made
the
cause
of
all
his
afflictions
and
troubles
to
be
his
evil
life
,
and
Gods
displeasure
upon
him
.
Now
the
Apostle
hath
this
brazen
wall
within
,
as
the
Heathen
called
it
,
He
hath
the
witnesse
of
a
good
conscience
.
As
Austin
to
Secundinus
,
Senti
de
Augustino
quid
velis
,
&c.
Think
of
Austin
what
you
will
,
so
that
my
own
conscience
doth
not
condemn
me
.
This
rejoycing
therefore
is
necessarily
seen
in
this
particular
.
In
the
third
place
,
Let
us
see
,
wherein
this
rejoycing
in
our
graces
may
be
unlawfull
.
1.
It
is
when
we
dare
rejoyce
,
and
that
in
the
sight
of
God
,
as
if
there
were
no
blemish
or
damnable
matter
in
them
.
To
rejoyce
as
Perfectionists
do
in
their
holiness
,
daring
to
hold
it
up
to
God
himself
in
his
strict
justice
,
this
is
highly
provoking
God
.
Hence
this
Apostle
,
1
Cor.
4.
3
,
4.
Though
he
regarded
not
mens
judgement
concerning
him
,
because
he
knew
nothing
by
himself
,
yet
he
saith
,
He
was
not
thereby
justified
,
because
it
was
God
that
judgeth
:
God
that
knew
more
evil
,
and
saw
more
sinne
in
him
,
then
he
could
do
in
himself
.
Therefore
though
we
may
rejoyce
in
them
,
yet
take
heed
of
opposing
them
to
the
strict
and
righteous
judgement
of
God
.
And
it
is
in
this
sense
,
that
Paul
,
Rom.
3.
saith
,
All
boasting
is
excluded
;
and
that
Abraham
in
the
matter
of
justification
,
had
not
wherewith
to
boast
.
2.
It
is
not
lawfull
to
rejoyce
in
them
,
as
if
they
had
any
inherent
dignity
or
worth
to
rest
upon
.
When
we
approach
to
God
,
we
must
rest
alone
upon
Hezekiah
,
David
,
Nehemiah
,
and
Paul
here
,
as
also
in
other
places
,
pleading
even
in
prayer
their
righteousness
,
and
desiring
God
to
remember
them
,
and
not
wipe
out
their
good
deeds
.
But
these
instances
are
partly
in
some
particular
,
wherein
they
were
innocent
,
as
in
David
:
Or
else
they
onely
plead
these
,
as
the
qualifications
in
them
,
to
which
Gods
promises
are
made
;
they
are
such
to
whom
God
hath
vouchsafed
his
promises
;
and
therefore
they
may
plead
them
in
their
prayers
in
this
sense
;
otherwise
to
urge
them
,
as
having
dignity
,
they
could
not
.
For
at
that
very
time
Nehemiah
prayeth
,
God
would
spare
him
,
and
have
mercy
on
him
.
3.
We
must
not
rejoyce
in
these
graces
,
as
if
we
had
them
of
our selves
,
as
if
they
were
not
the
gift
of
God
.
Therefore
Chrysostom's
note
upon
the
place
is
dangerous
,
saying
,
The
reason
why
this
good
conscience
is
called
glorying
,
is
,
because
we
obtain
it
by
our
own
strength
;
otherwise
it
would
not
be
our
glorying
.
But
the
Apostle
directly
opposeth
this
,
1
Cor.
4.
7.
Why
doest
thou
glory
,
as
if
thou
hadst
not
received
?
But
you
may
then
say
,
The
Papists
are
not
to
be
found
fault
with
in
their
rejoycing
in
their
good
works
,
for
they
make
them
the
gifts
of
Gods
grace
,
and
presuppose
Christs
merits
.
But
this
will
not
acquit
them
.
For
the
Apostle
maketh
that
a
contradiction
,
If
of
grace
,
then
not
of
workes
:
It
cannot
be
of
grace
and
works
together
.
Besides
,
they
make
grace
only
an
universal
cause
,
and
our
own
will
to
be
the
particular
determining
cause
,
and
thereby
give
much
more
to
that
,
then
the
grace
of
God
.
If
then
we
take
heed
of
these
three
rocks
,
we
are
allowed
to
rejoyce
in
our
graces
.
Use
1.
Of
severe
and
sharp
reproof
,
to
such
,
who
do
indeed
rejoyce
,
but
it
is
in
their
lusts
,
in
the
pleasures
of
sinne
,
which
is
to
rejoyce
in
their
shame
,
and
that
which
will
be
terrour
and
torment
to
them
.
What
can
these
wretches
say
?
But
our
rejoycing
is
an
evil
and
a
seared
conscience
,
that
we
have
lived
in
all
prophaneness
and
impiety
?
Oh
remember
into
what
howling
and
gnashing
of
teeth
these
short
pleasures
will
at
last
be
changed
!
Use
2.
Of
Admonition
to
the
godly
,
to
take
this
rejoycing
which
God
doth
allow
them
.
Why
do
they
stand
aloof
off
,
and
trembling
?
Why
do
they
nourish
doubts
and
fears
?
Why
will
ye
not
own
what
God
hath
done
for
you
?
Take
an
holy
boldness
,
call
that
grace
,
which
is
grace
.
Let
not
the
Devil
and
thy
fears
dispute
thee
out
of
what
thou
art
.
Be
not
so
easily
baffled
and
driven
out
of
thy
integrity
.
Because
hypocrites
do
deceive
themselves
,
do
the
sincere
also
?
Because
Copper
may
appear
splendidly
,
is
there
therefore
no
gold
?
Because
a
dreamer
deceiveth
himself
,
shall
he
that
is
awakened
?
SERM.
LXXXV
.
What
is
required
to
a
good
and
well
ordered
Conscience
.
2
COR.
1.
12.
The
testimony
of
our
conscience
.
THe
second
particular
,
which
is
also
the
ground
of
that
rejoycing
which
Paul
had
,
doth
in
the
next
place
come
to
be
treated
of
,
and
that
is
said
,
to
be
The
testimony
of
his
conscience
.
The
object
matter
whereof
is
afterwards
declared
.
Let
us
consider
this
as
it
is
in
the
general
set
down
.
Concerning
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
also
the
nature
of
the
conscience
,
what
it
is
,
I
have
elsewhere
at
large
shewed
.
It
is
enough
to
re-mind
you
of
thus
much
,
That
in
the
Old
Testament
it
is
generally
called
the
heart
,
as
it
is
said
,
Davids
heart
smote
him
,
that
is
,
his
conscience
did
witnesse
against
him
,
and
condemn
him
.
And
because
of
that
remorsus
,
that
regreting
and
displicency
which
conscience
putteth
forth
,
Durand
is
singular
in
his
opinion
,
holding
that
the
practical
understanding
is
not
the
conscience
only
,
but
the
will
likewise
is
included
in
it
.
The
Hebrew
word
Leb
,
signifying
the
Heart
,
doth
also
originally
denote
the
sprinkling
of
the
meal
with
leaven
:
Thus
the
heart
hath
naturally
some
principles
in
it
,
which
are
like
leaven
to
it
,
as
speculative
and
practical
axiomes
concerning
God
,
and
just
,
and
unjust
.
In
the
New
Testament
likewise
it
is
called
the
heart
,
1
John
3.
20.
If
our
heart
condemne
us
,
(
that
is
,
our
conscience
)
God
is
greater
than
our
heart
.
But
no
more
of
this
here
.
This
conscience
is
here
described
by
one
special
act
it
hath
,
and
that
is
,
To
bear
witnesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
word
in
the
Scripture
is
commonly
used
for
that
publick
testimony
and
witness
,
which
either
God
did
give
unto
the
Gospel
by
miracles
and
signes
,
or
men
by
their
publick
profession
and
attestation
.
Hence
1
Cor.
2.
1.
the
Gospel
is
called
the
testimony
of
God
,
because
so
wonderfully
confirmed
by
him
:
So
to
men
it
is
applied
,
Act.
4.
3.
The
Apostles
with
great
power
gave
witnesse
of
the
Resurrection
of
Christ
;
and
because
believers
by
their
deaths
did
give
the
greatest
testimony
to
the
truths
of
God
,
hence
they
are
called
Martyrs
,
and
their
death
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Martyrdome
in
a
principal
sense
.
Hence
some
have
expounded
that
place
,
Heb.
11.
4
,
39.
where
we
render
it
,
The
Elders
obtained
a
good
report
of
their
Martyrdome
.
They
were
made
Martyrs
,
because
it
is
the
passive
sense
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sometimes
the
word
is
used
metaphorically
,
as
James
5.
3.
the
rust
of
covetous
,
and
wicked
rich
mens
gold
and
silver
,
is
said
to
be
a
witnesse
against
them
:
But
here
it
is
used
concerning
the
work
of
conscience
within
a
man
,
and
is
in
other
places
compounded
,
denoting
some
joynt-witnesse
with
another
,
Romans
2.
15.
Their
conscience
bearing
witnesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
Rom.
9.
1.
My
conscience
also
bearing
me
witnesse
.
The
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
some
think
is
not
to
be
regarded
,
yet
it
doth
denote
,
(
as
most
say
)
a
respect
to
God
,
who
is
our
Superiour
,
and
to
whom
our
conscience
doth
attend
,
and
therefore
called
not
Science
,
but
Conscience
.
So
that
Gods
witness
,
and
the
witness
of
conscience
,
are
both
conjoyned
together
,
yea
seem
to
be
but
one
testimony
,
as
it
were
.
Hence
the
very
Heathens
could
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Conscience
is
a
God
to
every
man
.
Therefore
Paul
useth
an
equivalent
expression
in
other
places
,
Rom.
1.
9.
Phil.
1.
8.
God
is
my
witnesse
.
Salmeron
out
of
Bernard
speaks
of
a
two-fold
testimony
of
the
conscience
,
Testimonium
conscientiae
perhibentis
,
that
which
the
conscience
doth
actively
exhibit
;
and
Conscientiae
percipientis
,
that
which
it
doth
receive
from
the
Spirit
of
God
,
of
which
we
read
Rom.
8.
16.
and
in
this
later
sense
he
understands
it
:
But
we
take
both
in
,
viz.
that
witness
which
the
conscience
did
actually
give
of
Paul's
sincerity
.
But
because
this
could
not
be
done
without
the
Spirit
of
God
inabling
thereunto
,
therefore
it
is
a
witnesse
received
from
Gods
Spirit
first
,
and
from
that
conscience
is
enabled
to
deliver
it
to
us
.
Now
when
so
much
rejoycing
is
attributed
to
the
testimony
of
conscience
,
you
must
take
along
with
you
,
who
it
is
that
speaketh
thus
,
The
testimony
of
our
conscience
,
of
Paul
,
who
was
sanctified
,
enlightned
,
and
guided
by
the
Word
;
otherwise
there
is
a
testimony
of
a
deluded
conscience
,
of
a
secure
conscience
,
that
speaketh
peace
,
when
there
is
no
peace
;
and
this
doth
not
afford
any
true
or
solid
ground
of
rejoycing
;
it
must
be
therefore
the
testimony
of
such
a
conscience
,
which
Paul
had
.
And
so
observe
,
That
the
witnesse
of
our
conscience
rightly
guided
in
acquitting
of
us
,
is
a
ground
of
unspeakable
comfort
.
He
that
hath
his
conscience
rightly
clearing
of
him
,
he
need
not
care
for
all
the
accusations
of
the
Devils
in
hell
,
and
wicked
men
upon
the
earth
.
It
breedeth
confidence
both
towards
God
and
towards
men
.
Towards
God
,
1
Iohn
3.
21.
If
our
hearts
condemn
us
not
,
we
have
confidence
towards
God
,
and
whatsoever
we
aske
,
we
receive
of
him
.
This
encourageth
and
imboldeneth
in
prayer
.
And
towards
men
:
As
you
see
Paul
justified
himself
by
this
,
when
called
before
the
Council
,
and
made
to
plead
for
himself
,
Act.
23.
1.
Yea
the
Heathens
,
though
they
could
never
attain
to
a
true
spiritually
sanctified
conscience
,
yet
not
to
live
according
to
the
natural
dictates
thereof
,
they
accounted
the
only
happinesse
,
Nil
conscire
sibi
—
was
the
onely
thing
that
made
happy
.
And
Hic
murus
aheneus
esto
.
Pindar
called
it
,
The
good
nurse
in
our
old
age
.
So
great
a
matter
is
it
to
have
the
testimony
of
a
good
conscience
,
void
of
offence
,
for
that
is
Mille
testes
,
more
than
all
the
testimonies
in
the
world
.
Seeing
therefore
men
have
such
constant
recourse
to
this
witnesse
within
,
First
,
There
is
necessarily
required
to
a
good
and
true
testimony
of
our
conscience
,
That
it
take
the
word
of
God
as
a
Rule
to
judge
by
,
to
witnesse
by
,
to
accuse
by
,
and
to
acquit
by
.
The
conscience
of
a
man
is
not
the
supream
rule
,
but
an
inferiour
;
and
therefore
is
Regula
regulata
,
as
well
as
Regula
regulans
,
a
rule
to
be
ruled
by
an
higher
rule
,
which
is
the
Scripture
.
To
the
Law
,
to
the
testimony
,
if
they
speak
not
according
to
this
,
it
is
because
there
is
no
light
in
them
,
Isa.
8.
20.
If
a
man
pretend
to
never
so
much
light
within
,
if
he
rejoyceth
never
so
much
in
the
light
that
he
hath
,
yet
if
it
be
not
from
the
light
of
the
Word
,
if
it
be
not
examined
,
tried
and
judged
to
be
according
to
that
it
is
but
a
false
light
,
a
light
that
will
end
in
darkness
.
So
then
,
though
conscience
be
a
testimony
,
yet
you
see
that
bath
another
testimony
to
be
guided
by
;
though
it
be
a
Law
in
a
man
,
yet
there
is
a
superiour
Law
to
that
,
which
is
the
word
of
God
.
By
this
you
may
see
,
what
a
rotten
foundation
they
have
to
build
their
comforts
upon
,
who
take
up
other
rules
for
their
conscience
,
besides
the
Scripture
.
These
joyes
are
all
but
like
the
morning-dew
.
Some
make
their
rule
in
Religion
,
to
be
the
tradition
of
their
Fathers
.
The
Papist
doth
so
extoll
tradition
,
that
they
think
that
alone
without
Scripture
is
starre
bright
enough
to
guide
us
.
Paul's
zeal
while
a
persecutor
seemed
to
be
grounded
much
upon
this
,
because
they
were
the
traditions
of
his
fathers
.
And
truly
tradition
is
the
greatest
reason
of
most
mens
faith
,
whether
it
be
in
a
right
way
,
or
a
true
.
But
this
is
an
improper
foundation
for
thy
faith
.
As
thy
faith
is
hereby
a
blind
faith
,
so
thy
comfort
is
but
a
blind
comfort
.
How
greatly
do
the
Popish
Casuists
perplex
their
people
with
such
cases
of
conscience
,
and
about
such
superstitious
things
,
that
they
have
only
tradition
for
,
and
that
it
may
be
not
many
yeares
neither
,
without
any
stamp
or
superscription
of
the
Scripture
?
Have
not
they
comfort
in
their
Penances
,
in
their
Indulgences
?
Will
not
their
Friers
and
Monks
(
not
those
slow
beasts
and
idle
bellies
)
who
from
deluded
principles
of
conscience
,
do
severely
and
austeerly
mortifie
themselves
,
say
,
They
have
the
testimony
of
their
consciences
,
and
make
a
bulwark
from
thence
?
But
where
is
the
rule
they
go
by
?
Is
it
not
tradition
?
On
the
contrary
side
,
in
another
extream
,
there
is
the
Enthusiast
,
who
rejecteth
the
Scripture
as
a
dead
letter
,
and
doth
adhere
only
to
revelations
,
to
pretended
workings
of
Gods
Spirit
,
to
the
manifest
light
within
them
:
Doe
not
these
even
boast
in
their
joyes
and
ravishments
?
Doe
they
not
,
when
unable
to
answer
arguments
,
flie
to
a
light
within
them
?
But
what
ground
is
there
for
this
?
Is
not
the
Apostles
command
,
That
we
should
not
believe
every
spirit
,
but
try
them
?
1
John
4.
1.
And
how
must
that
be
but
by
the
Scripture
?
You
see
then
,
that
it
is
not
conscience
simply
and
alone
,
but
a
Scripture-conscience
that
is
the
ground
of
comfort
.
To
leave
that
,
and
to
trust
in
our
conscience
,
is
to
make
our
consciences
a
Bible
,
to
attribute
infallibility
to
our selves
.
Now
this
Scrigture
is
not
only
a
Rule
for
our
conscience
in
matters
of
faith
,
but
also
of
manners
,
of
righteousnesse
towards
man
.
Conscience
must
witness
to
thee
,
not
only
that
thou
art
in
the
true
Religion
,
but
also
doest
walk
in
holy
conversation
.
It
must
testifie
of
thy
righteousness
towards
man
,
as
well
as
of
Religion
towards
God
.
This
was
Paul's
continual
exercise
,
Act.
24.
26.
To
have
a
conscience
void
of
offence
towards
God
,
and
towards
man
.
There
are
many
voluminous
Tractates
of
Cases
of
Conscience
,
De
jure
&
justitiâ
,
Of
Righteousnesse
towards
man
.
And
although
the
Scripture
doth
not
particularly
decide
Law-cases
,
yet
it
layeth
down
such
general
rules
,
that
by
them
particulars
may
easily
be
decided
,
if
our
hearts
were
not
corrupt
.
As
for
example
,
that
famous
rule
,
What
you
would
have
men
do
to
you
;
do
ye
to
them
,
Mat.
7.
12.
Our
Saviour
after
he
had
given
religious
precepts
about
prayer
;
&c.
he
addeth
this
,
to
shew
that
Religion
and
righteousness
must
alwayes
go
together
.
And
Adrian
the
Emperour
was
so
affected
with
this
Rule
,
saying
,
He
had
it
from
the
Jews
or
Christians
,
that
he
commanded
it
to
be
written
on
the
doors
and
gates
of
his
Palace
;
and
before
he
would
punish
any
offender
,
would
inform
him
of
this
Rule
.
And
our
Saviour
saith
,
This
is
the
Law
and
the
Prophets
.
A
great
expression
.
Look
then
to
thy
conscience
,
that
it
take
the
Scripture
for
a
Rule
in
its
adequate
nature
.
For
faith
and
conversation
,
this
is
no
rule
for
conscience
to
go
by
.
Others
do
say
,
every
Secondly
,
To
the
right
guidance
of
our
conscience
,
in
witnessing
to
us
,
there
is
not
only
required
the
Word
as
a
Rule
,
But
the
Spirit
of
God
to
enlighten
thy
mind
to
receive
the
true
meaning
thereof
.
Such
are
the
powerfull
delusions
of
Satan
,
that
when
he
can
no
longer
dethrone
the
Scripture
from
its
authority
,
but
men
will
appeal
to
that
,
then
he
looketh
about
to
advance
his
Kingdom
by
the
Scriptures
ill
handled
,
and
wrested
to
corrupt
opinions
;
and
by
this
means
men
are
brought
into
a
worse
condition
,
and
more
incurable
then
those
who
walk
by
no
Scripture
at
all
.
For
if
a
man
be
delivered
up
to
this
perswasion
,
that
his
opinions
and
wayes
are
allowed
by
Scripture
,
warranted
by
Scripture
,
what
way
shall
we
take
to
reduce
him
?
The
Apostle
Peter
telleth
us
of
some
unstable
and
unlearned
men
,
2
Pet.
3.
16.
which
did
wrest
the
Scriptures
to
their
own
perdition
;
And
nothing
is
more
ordinary
,
which
made
Luther
say
,
That
the
Bible
was
the
Hereticks
book
;
not
in
the
sense
the
Papists
do
,
accusing
it
thereby
of
insufficiency
and
imperfection
:
But
for
the
dignity
of
it
,
having
such
authority
,
that
every
Heretick
would
gladly
runne
to
this
Sanctuary
.
The
Scripture
then
,
though
a
perfect
Rule
,
yet
is
not
enough
to
guide
our
conscience
,
unless
the
Spirit
of
God
,
as
is
promised
,
lead
us
into
truth
;
As
the
Sunne
,
though
never
so
full
of
light
,
yet
cannot
guide
a
blind
man
.
We
grant
indeed
that
the
Scripture
is
but
a
dead
letter
,
and
of
it self
without
Gods
Spirit
,
doth
not
enlighten
the
mind
,
and
convert
the
heart
.
Only
we
say
,
The
Spirit
doth
this
,
in
and
by
the
Scripture
,
and
that
all
mens
consciences
,
impulses
,
light
,
revelations
and
joyes
,
must
be
examined
,
and
stand
or
fall
according
to
this
Rule
.
Let
this
be
granted
,
and
then
we
plead
as
fervently
as
any
can
,
for
the
work
of
Gods
Spirit
.
This
must
enlighten
the
conscience
,
to
be
able
to
understand
and
believe
the
things
revealed
there
.
Hence
the
Disciples
could
not
attempt
their
office
,
of
publishing
the
Gospel
,
without
this
assistance
from
the
holy
Ghost
,
John
16.
13.
he
is
said
,
To
guid
them
into
all
truth
.
To
guide
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
signifieth
that
they
did
not
know
the
way
;
or
if
they
were
in
,
they
would
quickly
divert
into
by-paths
,
if
this
Spirit
did
not
guide
them
.
When
David
said
,
The
Word
was
a
lamp
and
light
to
his
feet
:
If
we
understand
it
effectually
,
so
that
it
did
not
only
propound
the
light
objectively
,
but
that
also
he
was
subjectively
thereby
illuminated
,
this
doth
necessarily
presuppose
the
work
of
Gods
Spirit
.
No
wonder
then
,
if
so
many
may
be
exceedingly
acquainted
with
Scripture
,
be
ready
with
some
Texts
upon
every
occasion
,
yet
for
all
that
be
deluded
with
errours
,
because
they
want
Gods
Spirit
to
enlighten
them
,
and
instruct
them
thereby
.
Let
us
look
upon
the
Jews
,
the
sad
dest
object
in
the
world
at
this
day
;
they
have
been
so
skilfull
in
the
Old
Testament
,
that
some
could
remember
how
many
words
and
syllables
were
therein
,
and
that
is
read
to
them
daily
;
yet
who
more
maliciously
opposite
unto
the
Lord
Christ
,
promised
in
the
Old
Testament
,
than
they
are
?
But
the
Scripture
giveth
a
full
reason
thereof
,
The
veil
is
upon
their
eyes
.
And
long
before
there
was
such
a
prediction
of
this
spiritual
judgement
upon
them
,
That
seeing
they
should
not
see
,
hearing
not
hear
,
lest
they
understand
and
be
converted
.
Therefore
to
have
a
pure
and
true
conscience
,
we
must
be
sure
to
pray
and
exercise
our selves
herein
,
that
the
Spirit
of
God
would
direct
us
into
the
true
sense
and
meaning
of
the
Word
,
which
is
to
be
expected
in
the
holy
use
of
those
means
which
are
necessary
to
find
out
the
sense
thereof
.
For
you
must
not
expect
that
Gods
Spirit
will
immediately
reveal
the
sense
of
the
Scripture
,
without
other
helps
,
no
more
than
he
will
make
you
understand
Greek
and
Hebrew
.
Know
then
,
it
is
a
very
sad
,
and
almost
incurable
condition
,
when
the
holy
Scriptures
do
become
a
snare
to
us
,
when
we
suck
poison
out
of
these
sweet
herbs
.
Although
indeed
we
cannot
from
the
Scripture
get
any
hurt
,
but
our
own
corruptions
procure
it
to
us
,
because
we
bring
the
Scripture
to
our
ends
and
affections
,
not
them
to
the
Scripture
.
Thirdly
,
To
the
having
of
a
well-ordered
conscience
,
There
is
greatly
required
pure
aims
and
intentions
.
For
although
a
good
intention
cannot
sanctifile
an
unlawfull
action
,
yet
corrupt
intentions
will
blast
,
and
defile
the
best
actions
.
Insomuch
that
if
we
had
the
gifts
and
parts
of
the
ablest
men
,
yea
of
Angels
themselves
,
yet
sinfull
aims
would
be
like
Locusts
and
Caterpillars
to
devour
this
hopefull
fruit
.
But
oh
the
unsearchable
hypocrisie
and
deceitfulness
of
mans
heart
,
even
in
this
very
respect
!
How
ready
is
every
Pharisee
,
every
Heretick
and
Papist
to
appropriate
this
to
themselves
?
How
often
do
we
find
them
professing
to
the
whole
world
,
that
it
is
not
any
outward
advantage
,
any
temporal
emolument
that
they
look
at
or
regard
,
but
the
glory
of
God
,
and
that
therefore
they
have
much
rejoycing
,
because
of
this
?
But
if
the
counterfeit
will
bring
such
peace
,
what
will
the
real
and
sincere
intentions
of
a
man
do
?
And
certainly
though
a
man
be
cloathed
with
never
so
much
glory
in
the
Church
of
God
;
so
that
we
are
ready
to
say
,
not
only
a
greater
than
Austin
or
Chrysostome
,
but
even
than
Paul
or
Peter
(
For
some
have
cried
up
the
heads
of
their
parties
,
as
having
greater
gifts
,
than
the
Apostles
themselves
:
)
Yet
without
sincere
intentions
they
are
but
as
a
tinkling
cymbal
.
This
therefore
is
the
life
,
soul
,
and
the
all
in
a
good
conscience
.
But
that
will
come
in
more
seasonably
afterwards
.
Fourthly
,
To
a
right
ordered
conscience
,
whose
witness
may
be
received
,
and
That
there
is
required
the
inward
sanctification
and
effectual
renovation
thereof
.
So
that
till
this
be
,
every
mans
conscience
is
like
a
man
himself
,
a
meer
liar
;
There
is
no
believing
of
it
,
no
trusting
of
it
.
When
it
is
said
,
Jer.
17.
That
the
heart
of
a
man
is
deceitfully
wicked
,
or
crafty
,
and
supplanting
a
man
.
This
comprehends
conscience
,
as
well
as
any
part
else
.
For
you
have
heard
,
that
original
sinne
is
in
this
,
as
well
as
in
other
powers
of
the
soul
.
So
that
in
these
two
respects
,
the
natural
conscience
doth
alwayes
fail
.
For
either
it
doth
not
witness
that
which
is
right
,
or
not
to
a
right
end
.
Insomuch
,
that
though
a
natural
man
is
not
to
gainsay
,
or
contradict
his
conscience
,
yet
nothing
lieth
upon
him
more
,
than
to
have
his
conscience
rightly
informed
or
regulated
by
Gods
word
.
What
is
the
reason
you
see
every
civil
man
,
every
formal
man
so
applauding
himself
in
his
good
condition
?
It
is
because
his
conscience
is
not
a
spiritual
conscience
,
a
Scripture-conscience
;
for
that
would
make
him
abhor
himself
,
and
flie
out
of
the
Sodome
he
was
in
.
For
in
most
things
the
conscience
doth
not
witness
the
truth
at
all
,
but
it
doth
fl●tter
and
deceive
thee
.
How
seldom
doth
it
tell
thee
,
thou
art
the
drunkard
,
the
hypocrite
,
the
neglecter
of
private
duties
,
&
c
!
Or
if
it
doth
,
then
it
is
to
a
false
end
,
either
to
drive
to
despair
,
and
to
flie
from
Christ
,
whose
blood
only
can
cleanse
the
conscience
;
or
else
to
quiet
it
again
by
some
superstitious
usages
,
and
non-instituted
remedies
.
And
this
is
the
reason
,
why
so
few
are
brought
out
of
the
troubles
of
their
conscience
into
an
Evangelical
and
Gospel
way
.
Know
then
,
here
is
the
root
of
all
thy
misery
,
thy
conscience
being
unsanctified
,
lulleth
thee
asleep
,
whereby
thou
rejoycest
in
thy
condition
,
when
thou
hast
cause
to
fear
and
tremble
.
SERM.
LXXXVI
.
Further
Discoveries
of
what
is
required
to
a
well-regulated
Conscience
,
with
Distinctions
concerning
it
.
2
COR.
1.
12.
For
our
rejoycing
is
this
,
the
testimony
of
our
conscience
.
THere
remain
more
particulars
to
be
insisted
upon
,
which
are
requisite
to
make
a
well-regulated
conscience
,
whose
testimony
(
you
heard
)
is
the
cause
of
such
unspeakable
comfort
.
And
First
,
There
is
in
a
peculiar
manner
necessary
,
the
witnessing
and
sealing
power
of
the
holy
Ghost
to
,
and
with
our
consciences
.
The
illumination
and
sanctification
of
Gods
Spirit
,
is
not
enough
to
make
our
consciences
speak
fully
and
clearly
,
so
as
to
have
rejoycing
thereby
,
unlesse
the
Spirit
of
God
doth
also
bear
witnesse
with
it
.
Hence
we
have
them
both
put
together
,
Rom.
8.
16.
The
Spirit
it self
beareth
witnesse
with
our
spirit
,
that
we
are
the
children
of
God
.
And
therefore
you
heard
,
that
Bernard
understood
this
testimony
of
conscience
in
the
Text
,
of
a
Testimonium
percipientis
,
not
Perhibentis
;
but
they
are
both
included
.
For
our
conscience
cannot
give
any
eviden●e
,
and
sure
testimony
of
the
grace
inus
,
unlesse
inabled
thereunto
by
the
Spirit
of
God
;
and
this
is
called
,
The
work
of
Gods
Spirit
sealing
and
witnessing
with
our
spirits
.
The
Text
is
very
famous
,
and
greatly
agitated
in
the
controversie
about
the
assurance
of
our
sanctification
and
salvation
.
Grotius
,
and
some
others
neglect
the
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
would
have
it
no
more
than
simply
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
the
word
is
not
any
where
so
used
,
the
instances
of
Grotius
are
against
him
,
Rom.
2.
15.
For
Conscience
there
is
said
to
bear
witnesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
respect
of
God
,
and
so
doth
relate
to
his
testimony
.
We
therefore
conclude
,
That
the
Spirit
of
God
is
here
said
to
bear
witnesse
with
our
spirit
;
only
the
difficulty
is
,
How
1.
It
is
not
done
by
any
external
voice
and
sound
made
in
the
air
,
as
Christ
had
,
when
it
was
said
,
This
is
my
beloved
Sonne
.
Neither
may
we
apprehend
any
immediate
testimony
by
an
extraordinary
revelation
,
as
some
have
pleaded
for
;
but
in
a
mediate
way
,
partly
by
exciting
and
inabling
of
our
spirits
to
call
God
Father
,
against
that
slavishness
and
servility
,
which
is
apt
to
bear
us
down
;
and
partly
by
working
in
us
those
heavenly
and
holy
qualifications
,
by
which
we
do
certainly
gather
,
that
we
are
the
children
of
God
.
Indeed
the
Papists
make
the
testimony
of
Gods
Spirit
,
to
be
no
more
,
as
applied
to
particular
subjects
(
though
in
it self
they
say
,
it
is
infallible
)
then
a
moral
certainty
by
probable
conjectures
and
signs
.
But
this
is
derogatory
to
the
Spirit
of
God
,
and
taketh
away
all
that
Evangelical
joy
,
and
holy
boldness
,
which
we
are
allowed
to
have
at
the
throue
of
grace
.
This
witnessing
then
of
Gods
Spirit
is
two
wayes
:
1.
Effectivè
,
When
it
doth
enable
the
conscience
of
man
to
cast
off
all
legal
terrors
and
tormenting
fears
,
and
so
in
serenity
of
spirit
,
to
believe
God
is
our
Father
.
And
for
this
end
it
is
called
,
The
Spirit
of
Adoption
.
For
(
alas
)
take
the
conscience
of
the
most
holy
man
,
without
this
Spirit
of
Adoption
.
How
legal
and
timorated
is
it
?
How
slavish
and
unbelieving
?
Hence
is
it
,
that
the
people
of
God
need
so
many
instructions
and
informations
.
Hence
is
it
,
that
they
are
often
in
prayers
and
groans
unutterable
,
ere
they
can
truly
and
cordially
call
God
Father
.
They
fear
him
as
a
Judge
,
and
flie
from
him
rather
as
an
enemy
.
Even
as
if
there
be
never
such
glorious
and
delightfull
objects
to
refresh
the
eyes
with
;
yet
if
a
man
be
in
the
dark
,
he
cannot
take
any
pleasure
therein
.
Thus
many
of
Gods
dear
children
,
who
walk
with
a
tender
conscience
,
who
are
diligent
in
all
the
wayes
of
holiness
,
yet
have
not
this
testimony
of
conscience
to
comfort
them
,
it
is
hid
from
their
eyes
,
only
because
the
Spirit
of
God
doth
not
enable
them
thereunto
.
Now
the
Apostle
telleth
us
,
1
Cor.
2.
17.
It
is
the
Spirit
of
God
,
whereby
we
know
the
things
,
that
we
have
freely
received
of
God
.
2.
The
Spirit
of
God
doth
witness
unto
us
Objectively
,
as
I
may
so
call
it
;
First
,
By
having
a
full
and
serious
purpose
to
avoid
all
sinne
,
as
it
shall
become
manifested
to
us
.
As
David
professed
,
That
he
did
hate
every
evil
way
,
Psal.
119.
104.
He
that
doth
allow
and
indulge
himself
in
any
known
sinne
,
cannot
have
the
testimony
of
this
good
conscience
.
It
is
true
(
as
is
to
be
shewed
)
there
is
no
man
living
,
though
never
so
holy
,
but
his
conscience
convinceth
him
of
much
sinne
and
many
infirmities
;
and
this
maketh
him
so
highly
esteem
Christ
,
and
a
Gospel-righteousness
:
but
yet
it
doth
not
witness
to
him
,
that
he
liveth
in
the
customary
acting
of
grosse
sinnes
;
if
it
doth
,
the
Spirit
of
God
never
witnesseth
with
such
a
mans
conscience
,
that
he
is
the
child
of
God
.
No
,
if
thou
livest
quietly
,
without
the
smitings
and
condemnations
of
conscience
,
it
is
because
it
is
stupid
,
and
the
Devil
hath
deluded
and
hardened
thee
;
for
Gods
Spirit
witnesseth
with
our
conscience
,
and
by
this
effect
,
that
we
have
a
tender
respect
to
avoid
all
known
sinne
.
Secondly
,
Another
effect
is
,
A
zeal
for
the
glory
of
God
,
to
honour
him
,
to
magnifie
Christ
,
and
to
set
up
his
Kingdome
,
as
much
as
we
are
able
.
The
more
zeal
and
fervency
men
have
had
for
Gods
honour
,
the
more
powerfull
testimony
of
a
good
conscience
they
alwayes
enjoyed
.
As
we
see
in
this
Paul
,
in
his
whole
ministerial
course
,
with
what
burning
zeal
did
he
flame
forth
continually
?
and
on
the
contrary
so
much
remisness
,
so
much
negligence
and
lukewarmness
,
so
much
is
the
abating
of
consciences
testimony
.
Thirdly
,
An
holy
confidence
and
boldnesse
in
our
approachings
to
God
.
And
Rom.
8.
The
Spirit
of
Adoption
,
removing
our
fears
,
our
unbelief
,
and
dejection
,
raising
us
up
also
with
an
holy
confidence
and
humble
boldness
,
doth
hereby
testifie
with
our
consciences
,
that
we
are
the
children
of
God
.
Hence
the
more
distrustfull
fears
,
the
more
tormenting
doubts
that
we
groan
under
,
the
weaker
and
more
feeble
is
the
witness
of
our
conscience
;
yea
if
those
prevail
and
are
predominant
,
then
our
conscience
is
set
against
us
,
and
witnesseth
against
us
;
and
then
the
child
of
God
is
in
sad
desertions
,
when
his
heart
witnesseth
against
him
,
that
he
is
an
hypocrite
,
that
he
did
serve
the
Lord
without
integrity
.
For
though
this
be
false
,
yet
till
Gods
Spirit
remove
this
darknesse
,
and
fill
thee
with
an
Evangelical
confidence
,
thou
art
not
able
to
hold
up
thy
head
.
Fourthly
,
Another
effect
,
by
which
Gods
Spirit
witnesseth
with
our
conscience
,
An
unfeigned
love
to
the
brethren
,
a
delight
in
all
those
that
love
God
.
Where
this
is
,
that
thou
lovest
godly
men
for
their
godliness
sake
,
this
demonstrateth
thou
art
born
of
God
,
and
hast
the
same
Image
in
thee
,
as
they
have
.
And
if
thy
love
also
extend
to
thy
enemies
,
if
thou
findest
that
thou
canst
pray
for
them
that
curse
thee
,
do
good
to
them
that
revile
,
especially
thou
pitiest
their
souls
,
and
wouldst
be
helpfull
to
them
in
the
way
to
Heaven
;
though
they
are
enraged
adversaries
to
thee
,
and
that
without
cause
:
By
this
frame
of
heart
,
the
conscience
doth
give
a
full
and
precious
evidence
.
Fifthly
,
In
daily
and
faithfull
exercises
of
self-denial
in
the
wayes
of
God
,
doth
the
Spirit
of
God
greatly
assure
the
conscience
.
In
sufferings
for
Christ
,
in
enduring
the
losse
of
name
,
liberty
,
and
li●e
it self
for
Gods
cause
,
is
the
clearest
testimony
of
our
conscience
.
Hence
the
Martyrs
had
so
much
serenity
of
spirit
,
such
unspeakable
consolations
,
because
they
found
they
loved
Christ
,
better
than
all
things
.
As
they
gave
a
testimony
to
the
word
of
God
,
called
therefore
Martyrs
;
so
God
also
gave
them
a
testimony
within
,
whereby
they
did
glory
in
tribulations
,
and
triumph
over
all
aduersaries
.
We
see
that
if
men
suffer
in
false
wayes
,
if
they
be
Martyrs
for
the
Devil
,
if
they
die
for
that
which
is
highly
offending
God
,
they
many
times
glory
in
the
comfort
they
have
from
the
testimony
of
their
conscience
.
Now
if
a
deluded
conscience
,
if
deluded
joyes
can
do
so
much
,
what
shall
not
the
Spirit
of
God
do
,
sealing
and
confirming
his
love
to
us
,
by
our
patient
sufferings
for
him
?
Thus
when
happily
the
world
doth
witness
against
thee
,
wicked
men
they
condemn
thee
,
and
lay
many
heavy
accusations
against
thee
,
as
the
false
Apostles
did
here
concerning
Paul
,
yet
this
testimony
with
in
will
answer
all
,
and
God
doth
come
in
with
fuller
evidences
of
his
love
in
such
passages
of
self
denial
.
Lastly
,
The
Spirit
of
God
doth
witness
to
our
spirit
,
in
this
blessed
effect
,
When
we
do
with
delight
and
joy
meditate
,
think
and
speak
about
heavenly
things
,
when
the
Ordinances
of
God
are
matter
of
pleasure
to
us
.
David
doth
often
pro●efs
what
delight
he
had
in
the
Ordinances
of
God
,
how
the
word
of
God
was
more
precious
than
gold
,
more
sweet
than
the
honey-comb
.
Now
when
the
heart
is
thus
affected
to
holy
things
,
that
they
find
more
joy
,
as
David
professeth
,
Psal.
4.
in
the
things
of
God
,
then
worldly
men
do
in
their
corn
and
wine
,
when
these
increase
:
By
this
excellent
heavenly
temper
,
the
Spirit
of
God
witnesseth
with
our
conscience
,
that
we
are
the
children
of
God
.
But
I
shall
enlarge
no
more
on
this
,
because
the
Doctrine
of
Assurance
will
follow
upon
the
next
words
.
We
shall
now
lay
down
some
distinctions
,
to
clear
this
truth
to
you
,
because
Paul
,
The
testimony
of
our
conscience
is
our
rejoycing
.
And
on
the
other
side
,
many
heretical
,
pharisaical
and
self-deluded
persons
,
will
at
least
outwardly
boast
of
this
.
Therefore
First
,
We
may
take
notice
,
That
there
is
a
two-fold
testimony
of
our
conscience
,
That
he
would
reward
him
according
to
his
innocency
,
and
deal
with
him
according
to
the
righteousnesse
of
his
hands
:
and
he
doth
many
times
appeal
to
God
concerning
his
integrity
.
Now
this
was
from
a
testimony
of
his
conscience
to
a
particular
fact
.
Saul
,
and
others
did
maliciously
accuse
him
,
laying
to
his
charge
things
that
he
never
did
.
Of
this
Paul
speaketh
also
,
1
Cor.
4.
2.
I
know
nothing
by
my self
.
He
did
not
matter
those
crimes
that
the
false
Apostles
burdened
him
with
,
because
his
conscience
did
clear
him
,
as
to
any
grosse
neglect
in
his
ministerial
course
.
Now
you
must
know
,
that
many
a
natural
or
moral
man
,
may
have
in
some
cases
this
particular
testimony
of
his
conscience
,
and
receive
comfort
from
it
,
and
yet
be
farre
enough
from
the
state
of
grace
.
How
many
persons
in
the
world
are
slandered
by
some
malicious
adversaries
,
as
guilty
of
such
crimes
,
which
are
altogether
false
?
Now
happily
thou
art
pure
and
free
from
them
,
thy
conscience
justifieth
thee
,
and
thou
hast
comfort
from
this
;
but
this
is
not
all
which
God
requireth
.
Therefore
there
is
a
second
testimony
of
the
conscience
,
which
is
General
,
and
that
speaketh
to
the
whole
man
,
witnessing
that
thy
whole
conversation
is
unblameable
,
and
that
thy
heart
in
the
universal
inclination
thereof
,
is
wholly
for
God
,
and
against
sinne
.
It
is
this
general
testimony
that
is
the
foundation
of
true
comfort
.
A
man
may
be
free
and
innocent
,
as
to
some
particular
sinnes
,
and
yet
the
state
of
his
soule
be
in
gall
and
bitternesse
.
Secondly
,
This
testimony
of
the
conscience
even
in
general
,
witnessing
unto
thee
thy
state
of
grace
,
may
be
considered
two
wayes
.
For
either
it
may
be
supposed
or
expected
,
that
it
should
testifie
unto
thee
an
heart
and
life
free
from
all
sinne
,
failing
in
nothing
at
all
.
Or
else
,
To
witnesse
sincerity
and
uprightnesse
for
the
main
,
though
failing
in
many
things
.
If
then
a
Christian
should
resolve
to
take
no
joy
,
unlesse
his
conscience
can
witness
perfection
,
and
an
immunity
from
any
failings
,
such
an
one
must
resolve
to
have
no
comfort
all
his
life
time
;
but
if
it
witness
the
main
bent
and
frame
of
thy
heart
to
be
for
God
,
though
carried
aside
often
through
the
violence
and
deceitfulnesse
of
temptations
,
from
this
thou
mayest
rejoyce
.
This
is
much
to
be
observed
;
for
why
are
the
discouragements
and
disconsolateness
of
Gods
own
children
so
great
,
but
because
their
conscience
telleth
them
of
several
failings
,
and
they
desire
some
testimony
of
a
perfection
?
Satisfie
your selves
therefore
,
and
regulate
your
thoughts
in
this
particular
.
And
thus
we
must
expound
that
place
,
1
John
3.
20
,
21.
which
at
first
appearance
seemeth
to
speak
very
terribly
,
If
our
hearts
condemn
us
,
God
is
greater
than
our
heart
,
and
knoweth
all
things
.
This
Text
if
not
rightly
understood
,
is
enough
like
Belshazzars
writing
in
the
wall
,
to
strike
us
with
trembling
.
For
is
there
any
man
living
,
whose
heart
doth
not
condemn
him
for
sinne
?
Doth
not
this
very
Apostle
say
,
1
John
1.
8.
If
we
say
we
have
no
sinne
,
we
deceive
our selves
,
and
no
truth
is
in
us
?
If
then
we
have
sinne
,
how
can
our
hearts
but
condemn
us
?
And
then
God
knowing
our
hearts
,
and
seeing
more
evil
and
errour
in
us
,
then
we
can
understand
,
must
condemn
us
much
more
.
What
is
this
then
,
but
to
fill
every
godly
man
with
despair
?
But
that
the
Apostle
himself
may
not
speak
a
contradiction
,
we
must
have
recourse
to
the
mentioned
distinction
,
viz.
That
our
hearts
condemn
us
justly
,
for
the
main
,
that
our
foundation
is
rotten
,
that
we
love
sinne
more
than
God
,
then
we
have
cause
to
be
wholly
cast
down
;
but
if
our
hearts
do
not
condemn
us
for
the
main
,
only
for
those
imperfections
and
frailties
,
which
we
cannot
perfectly
be
purged
from
in
this
life
,
then
we
may
have
confidence
towards
God
.
Thirdly
,
Our
conscience
may
be
considered
as
Habitually
able
to
testifie
,
or
as
Actually
and
immediately
prepared
.
This
is
necessary
to
be
observed
;
For
Fourthly
,
We
are
to
distinguish
of
the
testimony
of
conscience
,
as
alone
and
separate
,
or
relating
wholly
to
the
blood
of
Christ
,
in
whom
alone
all
our
acceptance
,
and
cause
of
comfort
is
contained
.
Whereas
if
a
man
should
attend
to
the
testimony
of
conscience
alone
,
though
to
his
best
actions
,
he
would
have
more
cause
to
fear
and
tremble
from
that
,
then
rejoyce
.
Therefore
the
Scripture
attributeth
the
purging
of
our
conscience
to
the
blood
of
Christ
,
there
is
no
mans
conscience
can
be
good
and
truly
peaceable
,
that
doth
not
look
to
Christ
,
that
saith
not
with
John
,
Behold
the
lamb
of
God
that
taketh
away
thy
sinne
,
as
well
as
behold
the
holy
duties
thou
hast
lived
in
.
Heb.
9.
14.
How
much
rather
shall
the
blood
of
Christ
purge
your
conscience
from
dead
workes
?
Let
conscience
then
alwayes
eye
Christ
;
look
to
him
as
well
as
to
our
graces
.
For
the
goodness
of
an
evangelical
conscience
lieth
not
in
this
,
to
testifie
thou
hast
not
been
such
a
sinner
,
or
thou
hast
not
such
failings
;
but
though
thou
hast
been
such
,
yet
repenting
and
believing
through
the
blood
of
Christ
,
thy
conscience
is
not
to
condemn
thee
for
them
,
because
pardoned
.
Now
the
conscience
of
a
civil
and
pharisaical
man
,
which
comforts
from
works
done
,
doth
not
at
all
relate
to
Christ
;
and
by
this
thou
mayest
find
the
deceitfulness
of
it
,
seeing
that
by
Christs
blood
alone
it
cometh
to
be
truly
purified
.
Use
1.
Of
Instruction
.
How
few
they
are
that
have
this
right
testimony
of
conscience
within
them
,
they
have
seared
stupid
consciences
,
or
they
have
deluded
ones
,
that
make
them
trust
in
other
things
,
then
Christs
blood
.
Do
not
most
men
rest
in
this
,
that
their
conscience
telleth
them
they
are
baptized
,
they
are
made
partakers
of
the
Ordinances
of
God
,
and
this
is
all
the
witness
they
have
?
But
the
Apostle
Peter
layeth
an
Axe
to
the
root
of
this
,
1
Pet.
3.
21.
Baptisme
saveth
,
but
then
by
a
rhetorical
correction
addeth
,
Not
the
putting
away
of
the
filth
of
the
body
,
but
an
answer
of
a
good
conscience
.
It
is
generally
thought
to
be
an
allusion
to
a
Covenant
or
contract
(
for
so
Baptism
is
)
wherein
the
person
is
asked
,
Do
you
take
God
for
your
God
?
Renounce
the
Devil
,
and
all
the
lusts
of
the
flesh
?
Now
if
a
man
can
unseignedly
,
and
with
a
good
conscience
answer
that
,
he
keepeth
to
baptismal
ingagements
,
this
will
save
.
SERM.
LXXXVII
.
A
Believer
may
be
assured
of
the
Uprightness
of
his
Heart
in
the
Performance
of
Duties
.
What
is
required
to
such
an
Assurance
,
2
COR.
1.
12.
That
in
simplicity
and
godly
sincerity
.
THe
third
part
of
the
Text
,
as
it
stands
divided
,
cometh
under
our
consideration
;
and
that
is
,
the
Declaration
in
particular
,
of
what
was
spoken
in
the
General
.
The
General
was
,
The
testimony
of
his
conscience
.
Now
he
sheweth
the
Specials
,
wherein
this
is
manifested
,
and
that
is
set
down
,
Positively
,
and
Negatively
,
and
Oppositely
.
-
1.
Positively
,
In
simplicity
,
&c.
-
2.
Negatively
,
Not
with
fleshly
wisdome
.
-
3.
Oppositely
,
But
by
the
grace
of
God
.
Before
we
come
to
the
particulars
,
and
open
the
Greek
words
,
we
must
take
notice
of
the
certainty
and
sure
knowledge
Paul
had
of
his
sincerity
.
For
how
could
Paul
glory
and
rejoyce
in
his
sincerity
,
if
he
did
not
know
it
,
yea
so
know
it
,
that
his
conscience
with
the
Spirit
of
God
did
witness
it
to
him
?
And
therefore
this
is
one
of
those
places
,
that
is
brought
in
the
controversie
between
Papists
and
us
,
about
the
certainty
of
our
being
in
the
state
of
grace
,
which
Bellarmine
indeed
would
enervate
.
But
his
labour
is
in
vain
.
For
what
can
be
clearer
,
then
that
Paul
had
a
certain
knowledge
of
his
upright
heart
,
seeing
he
did
make
this
publick
testimony
of
it
,
and
take
so
much
joy
therein
?
Neither
doth
Paul
in
this
pretend
to
any
extraordinary
revelation
,
as
if
he
had
some
peculiar
priviledge
in
this
above
others
,
as
when
he
was
rapt
up
into
the
third
Heavens
;
but
he
avoucheth
the
testimony
of
his
conscience
,
which
must
be
in
an
ordinary
way
.
From
this
we
observe
,
That
a
Believer
may
have
a
certain
knowledge
,
not
only
that
he
performeth
those
gracious
duties
God
requireth
,
but
that
he
doth
them
with
an
upright
and
sincere
heart
.
Paul
did
not
only
know
,
that
he
was
diligent
in
preaching
of
the
Gospel
,
that
he
was
faithfull
in
dispensing
of
the
word
of
God
,
but
also
that
all
this
was
done
with
faithfull
and
sincere
respects
.
We
do
not
only
know
that
we
believe
,
that
we
repent
,
but
that
we
do
these
things
in
the
uprightnesse
of
our
souls
.
Bellarmine
urgeth
this
much
,
Though
we
do
discharge
the
duties
God
requireth
,
yet
how
can
we
know
,
that
we
do
them
with
an
whole
heart
,
with
a
sincere
spirit
?
Many
hypocrites
(
say
they
)
are
sure
.
Yea
(
saith
he
)
among
the
Protestants
,
one
is
assured
of
his
way
,
and
another
of
another
Sect
,
but
we
are
assured
that
they
are
all
deluded
.
So
that
he
concludeth
,
Seeing
all
the
Hereticks
of
this
age
boast
of
this
certainty
,
yet
(
saith
he
)
even
in
their
opinion
many
are
deceived
,
and
in
ours
all
are
.
But
we
are
to
walk
by
the
Scripture-light
in
this
case
.
And
indeed
this
being
a
truth
,
the
knowledge
whereof
is
obtained
both
by
Scripture
and
experience
,
the
savoury
work
of
grace
,
and
sense
of
Christs
Spirit
dwelling
in
us
,
doth
more
to
perswade
of
this
truth
,
then
voluminous
controversies
.
This
Question
is
best
answered
by
diligent
prayer
,
and
an
heavenly
life
;
and
therefore
practical
experimental
Christians
can
speak
more
to
this
point
,
then
the
most
learned
speculative
Doctors
,
unless
they
have
a
gracious
broken
heart
,
as
well
as
a
learned
profound
head
.
That
a
believer
may
be
assured
of
the
truth
of
grace
,
appeareth
by
several
examples
,
and
general
assertions
of
Scriptures
.
Examples
,
as
Hezekiah
,
Remember
,
O
Lord
,
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
2
King
.
20.
3.
In
Job
,
who
though
under
sad
temptations
both
from
God
and
his
dear
friends
,
who
charged
upon
him
hypocrisie
,
yet
he
would
never
let
go
the
perswasion
of
his
integrity
.
David
,
how
often
doth
he
professe
his
love
of
God
with
all
his
heart
?
Peter
,
when
Christ
asked
him
again
and
again
,
he
answered
,
Thou
knowest
Lord
I
love
thee
,
John
21.
17.
As
for
those
places
,
which
affirm
this
truth
,
I
shall
name
one
or
two
,
John
14.
17.
Ye
know
the
Spirit
,
for
he
dwels
with
you
,
and
shall
be
in
you
.
And
vers.
20.
At
that
day
ye
shall
know
that
I
am
in
my
Father
,
and
you
in
me
,
and
I
in
you
.
What
is
clearer
then
?
As
where
the
Sunne
is
there
is
light
to
see
it
:
so
where
the
Spirit
of
God
dwelleth
and
worketh
in
a
man
,
there
is
an
evident
discovery
of
it
.
2
Cor.
2.
11
,
12.
What
man
knoweth
the
things
of
a
man
,
save
the
spirit
of
man
within
;
even
so
the
things
of
God
knoweth
no
man
,
but
the
Spirit
of
God
,
that
we
might
know
the
things
freely
given
to
us
of
God
.
By
this
we
see
,
that
as
the
soul
by
its
rational
powers
doth
discover
and
feel
the
workings
of
reason
and
understanding
within
it self
;
so
also
by
those
supernatural
principles
of
grace
infused
into
it
,
it
is
able
to
discern
and
feel
the
divine
and
heavenly
motions
of
a
supernatural
life
within
him
.
The
first
Epistle
of
John
doth
in
many
places
speak
of
this
knowledge
,
whereby
we
perceive
that
God
is
in
us
,
and
we
in
him
.
But
I
intend
not
to
enlarge
on
this
subject
.
Let
us
explain
this
truth
,
and
consider
,
What
is
required
to
cause
this
First
,
There
is
required
,
A
firm
assent
and
faith
of
the
truth
of
Gods
promises
,
which
are
in
the
general
revealed
in
the
Word
;
as
such
as
these
,
He
that
believeth
,
hath
passed
from
death
to
life
.
By
faith
we
have
remission
of
sinnes
through
the
blood
of
Christ
.
Blessed
are
the
poor
in
spirit
,
for
theirs
is
the
kingdome
of
Heaven
.
The
promises
also
to
such
as
do
confesse
and
forsake
their
sinnes
,
we
are
strongly
to
assure
our
souls
of
.
Yea
,
not
only
the
promises
,
but
the
whole
truths
revealed
in
Gods
word
,
we
are
firmly
to
assent
to
by
a
vigorous
faith
.
For
the
lively
actings
of
faith
to
its
general
objects
,
do
wonderfully
conduce
to
the
application
of
it
to
particular
and
special
objects
.
As
men
of
quick
animal
actions
,
are
thereby
more
enabled
to
rational
;
for
seeing
what
is
in
the
understanding
was
first
in
the
sense
;
the
more
expedite
they
are
,
the
more
vigorous
is
the
understanding
.
Secondly
,
There
is
required
,
A
particular
application
of
Christ
and
the
promises
to
our selves
by
faith
.
For
herein
lieth
the
efficacy
of
faith
,
when
with
My
Lord
,
my
God
:
Or
with
Paul
,
Who
loved
me
,
and
gave
himself
for
me
.
For
as
the
seeing
of
meat
,
though
never
so
excellent
and
wholsome
doth
not
nourish
,
but
the
eating
of
it
:
So
the
beholding
of
Christ
revealed
in
the
Word
,
as
a
Saviour
in
the
general
,
doth
not
justifie
and
pardon
,
but
the
applying
of
him
to
be
my
Christ
and
my
Saviour
.
For
this
reason
faith
is
called
,
Iohn
6.
The
eating
of
Christs
flesh
,
and
drinking
of
Christs
blood
.
And
the
Sacrament
of
the
Lords
Supper
doth
require
this
particular
applying
act
of
faith
;
and
this
is
the
foundation
for
our
future
knowledge
;
till
Christ
be
ours
,
we
cannot
know
he
is
ours
;
till
Christ
be
received
by
faith
to
dwell
in
our
hearts
,
we
cannot
perceive
that
he
doth
dwell
there
.
Happily
then
the
Apostle
Peter
exhorteth
us
,
2
Pet.
1.
5.
To
adds
to
faith
virtue
;
By
that
is
meant
the
efficacy
and
liveliness
of
faith
in
receiving
of
Christ
.
And
then
to
this
we
must
adde
knowledge
:
Knowledge
is
to
follow
this
efficacious
application
of
Christ
.
Now
this
is
the
greater
work
of
our
faith
,
as
to
our
justification
.
This
is
that
which
the
Papists
do
so
declaim
against
,
and
for
which
Estius
calleth
us
Specialistas
,
Specialists
.
But
certainly
this
is
the
acting
of
faith
that
maketh
us
rich
,
that
bringeth
Christ
the
treasure
into
our
soul
,
and
it
is
this
,
which
the
Devil
doth
so
oppose
in
all
the
godly
.
Hence
are
all
those
fiery
darts
of
Satan
,
all
those
sad
and
black
aggravations
of
sinne
,
whereby
the
soul
,
like
that
woman
with
the
bloody
flux
,
is
afraid
and
trembleth
to
come
directly
to
Christ
.
It
is
that
applying
act
of
faith
,
that
the
Devil
so
diligently
would
keep
thee
off
,
whereas
if
thou
didst
but
taste
of
this
honey
,
as
Ionathan
;
or
rather
plentifully
fill
thy self
with
it
,
thou
wouldst
with
much
spiritual
fortitude
pursue
and
conquer
all
thy
spiritual
enemies
.
This
was
the
blessed
truth
that
our
Reformers
rescued
out
of
Popery
,
being
enabled
thereunto
by
the
word
of
God
as
a
Rule
,
and
the
experimental
work
of
grace
upon
their
souls
,
as
a
sure
witnesse
to
confirm
them
therein
.
But
this
is
not
all
.
Therefore
to
obtain
this
knowledge
,
there
is
required
an
Internal
sense
and
feeling
of
the
fit
frame
of
our
heart
,
whereby
we
perceive
that
we
are
such
who
do
believe
,
and
do
love
God
,
who
do
repent
of
our
sinnes
upon
firme
and
pure
grounds
.
For
unlesse
there
be
this
inward
discerning
of
what
is
in
us
,
how
is
it
possible
to
arrive
at
any
certainty
?
Now
it
is
this
that
the
Popish
adversaries
do
most
batter
,
supposing
it
to
be
the
weakest
part
in
the
Wall
.
It
is
true
(
say
they
)
we
believe
the
Scripture
that
speaketh
generally
,
Whosoever
believeth
and
repenteth
,
shall
have
his
sins
pardoned
:
But
when
you
come
to
the
Assumption
:
But
I
believe
,
I
repent
,
here
you
are
subject
to
many
mistakes
,
here
you
may
be
deceived
.
And
certainly
all
hypocrites
are
deluded
in
this
respect
;
They
make
false
applications
to
themselves
;
through
self-love
they
deceive
themselves
,
thinking
they
have
good
hearts
,
when
they
have
them
not
.
But
this
doth
not
inferre
,
that
the
truly
godly
are
therefore
deceived
;
no
more
then
because
an
Heretick
hath
great
confidence
that
he
is
in
the
truth
,
yet
is
deceived
,
it
followeth
that
therefore
the
orthodox
man
is
also
in
an
errour
.
Because
men
in
a
dream
are
deluded
,
doth
it
follow
that
men
cannot
tell
,
when
they
be
indeed
awake
?
We
must
know
then
,
That
as
we
have
a
certain
knowledge
,
by
the
bodily
senses
,
we
are
certain
we
hear
,
we
see
:
So
the
soul
in
her
immaterial
operations
,
hath
a
sense
and
feeling
of
them
;
We
feel
,
we
know
,
we
understand
,
we
love
,
we
delight
.
These
internal
motions
of
the
soule
are
perceived
,
as
well
as
the
things
of
sense
;
and
to
say
,
we
may
be
decived
here
,
and
no
truth
can
be
discovered
,
is
to
turn
all
knowledge
into
Scepticisme
,
and
to
hold
Nihil
scitur
;
yea
that
that
also
is
not
knowne
,
That
nothing
is
knowne
.
And
besides
,
it
is
directly
against
Scripture
,
No
man
knoweth
the
things
of
a
man
,
save
the
spirit
of
a
man
,
1
Cor.
2.
11.
This
then
being
laid
as
a
foundation
,
That
a
mans
own
spirit
doth
feel
and
percieve
what
are
the
motions
thereof
,
it
followeth
,
That
when
a
man
doth
uprightly
and
sincerely
love
God
,
and
walk
in
his
way
,
he
doth
experimentally
discern
this
he
knoweth
,
he
believeth
,
he
knoweth
he
loveth
God
.
But
First
,
An
humble
broken
heart
,
and
poverty
of
spirit
,
whereby
we
are
emptied
of
all
our
own
righteousnesse
,
renouncing
every
thing
that
is
ours
,
hungring
and
thirsting
after
Christ
and
his
righteousnesse
.
Every
gracious
heart
that
cometh
to
the
knowledge
of
its
sincerity
,
hath
this
concomitant
disposition
,
there
is
an
humble
,
lowly
,
broken
spirit
,
it
feeleth
it self
undone
and
lost
.
It
feareth
all
that
it
hath
done
,
and
therefore
can
rest
no
where
,
but
on
Christ
onely
.
Now
although
many
do
deceive
themselves
,
many
doe
flatter
and
delude
their
owne
soules
,
yet
where
there
is
this
frame
of
heart
,
there
will
never
be
any
miscarriage
.
Secondly
,
Besides
this
brokenness
of
heart
,
there
is
required
,
A
regular
and
undistempered
disposition
in
the
soul
.
For
though
the
sense
cannot
be
deceived
about
its
proper
object
;
hence
is
that
saying
,
Non
est
disputandum
de
gustu
,
We
must
not
dispute
about
taste
;
yet
if
the
palate
be
diseased
,
nothing
is
more
ordinary
,
than
to
judge
that
bitter
which
is
sweet
.
And
this
falleth
out
sometimes
to
the
choisest
people
of
God
;
there
are
troublesome
and
disquieting
temptations
upon
them
,
they
are
in
blackness
and
sadness
.
Now
in
such
a
case
,
we
are
no
more
able
to
know
what
we
are
,
than
we
can
see
our
faces
in
troubled
waters
.
So
that
this
due
and
prepared
qualification
of
the
soul
,
must
be
alwayes
present
in
the
judging
of
our selves
;
As
in
all
faculties
,
whether
the
intellective
or
visive
,
if
they
have
any
impediment
in
their
operation
,
they
cannot
produce
their
convenient
operations
.
The
understanding
in
a
mad
man
,
and
in
a
man
fast
asleep
,
is
wholly
hindered
in
its
workings
:
So
may
the
senses
be
either
by
some
hurt
upon
the
sensitive
powers
,
or
by
the
indisposition
of
the
medium
,
or
through
the
distance
of
the
object
.
Thus
it
is
in
the
soul
when
sanctified
;
there
may
be
many
distempers
,
several
impediments
,
which
may
hinder
it
from
passing
a
true
judgement
about
its
state
;
and
therefore
the
advise
of
Casuists
in
such
cases
is
,
not
to
seeke
for
this
assurance
and
evidence
,
but
to
put
forth
acts
of
faith
by
meere
dependance
and
recumbance
on
the
promises
of
the
Gospel
.
Even
as
David
and
Job
sometimes
did
:
For
Job
saith
,
Though
he
kill
me
,
yet
will
I
trust
in
him
,
Job
13.
15.
Thirdly
,
This
frame
of
heart
whereby
we
are
enabled
to
know
our
condition
godly
filial
and
holy
fear
.
That
fear
which
is
so
often
commanded
in
Scripture
,
and
with
which
we
are
to
worke
out
our
salvation
,
Phil.
2.
12.
It
is
true
,
there
is
a
slavish
,
and
servile
feare
,
tormenting
us
with
daily
doubts
,
and
this
is
properly
expelled
by
this
knowledge
of
our
sincerity
,
and
there
is
no
greater
enemy
to
an
Evangelical
and
Gospel
life
,
which
is
in
faith
,
peace
,
and
joy
in
the
holy
Ghost
,
then
these
tormenting
doubts
about
our selves
.
And
therefore
the
Papists
who
teach
and
encourage
these
doubtings
,
under
the
colour
of
humility
,
do
thereby
drive
us
from
Christ
.
Yea
Luther
said
,
If
there
were
no
other
cause
,
then
this
,
we
had
ground
enough
to
depart
from
the
Church
of
Rome
.
But
though
this
Ishmael
must
be
cast
out
,
yet
not
Isaac
too
.
There
is
a
lawfull
fear
,
whereby
as
children
we
reverence
God
,
are
afraid
of
any
frowne
from
him
,
and
doe
thereby
diligently
attend
to
all
those
duties
he
hath
commanded
;
and
this
is
necessary
to
beget
a
true
knowledge
of
our
upright
hearts
,
and
by
this
that
rash
presumption
of
Epicures
,
of
impenitent
and
secure
sinnes
,
is
wholly
excluded
;
for
they
doe
in
a
presumptuous
manner
indulge
themselves
in
all
sinnes
,
having
no
holy
fear
in
the
godly
use
of
all
those
means
God
hath
commanded
.
Fourthly
,
To
enable
the
soul
of
a
believer
thus
to
know
and
be
assured
The
helpe
of
Gods
Spirit
.
For
the
Texts
above-mentioned
doe
attribute
it
to
the
Spirit
of
God
dwelling
in
us
,
whereby
we
come
to
know
what
God
hath
wrought
in
us
.
It
's
the
Spirit
of
God
which
helpeth
our
infirmities
in
prayer
,
and
doth
seale
and
witnesse
unto
us
,
that
we
are
the
children
of
God
.
Therefore
though
a
godly
mans
soul
be
as
fully
bespangled
with
graces
,
as
the
firmament
with
starres
;
yet
if
the
Spirit
of
God
enable
not
to
discerne
of
these
,
we
are
in
daily
fluctuations
of
spirit
.
As
Hagar
had
a
fountain
of
water
by
her
,
but
she
was
ready
to
perish
with
thirst
,
till
God
opened
her
eyes
to
see
it
.
And
as
the
Prophets
man
could
not
behold
that
great
company
which
was
on
his
side
,
till
his
eyes
were
inabled
thereunto
;
so
neither
do
we
know
what
are
the
gracious
workings
of
Gods
Spirit
in
us
,
without
this
sealing
witnesse
of
Gods
Spirit
.
But
of
this
more
largely
,
when
we
come
to
the
22th
verse
in
this
Chapter
.
Now
when
all
these
are
concurrent
together
,
Doth
the
godly
soul
with
a
certaine
knowledge
conclude
,
that
it
is
in
a
state
of
grace
,
and
so
justified
with
God
.
Whether
this
be
a
knowledge
of
faith
,
or
of
sense
,
or
mixed
of
both
,
is
disputed
.
But
it
seemeth
to
be
the
later
.
For
as
faith
in
the
assenting
act
is
carried
out
to
principles
clearly
revealed
in
the
Word
.
And
then
secondarily
to
conclusions
by
good
and
sure
consequence
deduced
from
them
:
So
is
faith
in
the
fiducial
actings
of
it
to
the
promises
,
as
laid
downe
in
the
general
;
and
then
to
the
same
,
as
particularly
applied
;
So
that
faith
and
experience
concurre
to
make
up
this
certaine
knowledge
,
a
glorious
and
rare
priviledge
.
For
because
men
doe
live
so
dissolutely
and
carelesly
,
because
they
doe
so
little
exercise
themselves
in
holinesse
and
close
walking
with
God
,
therefore
they
thinke
such
a
thing
is
impossible
.
Yea
,
because
the
people
of
God
are
so
sensible
of
their
infirmities
,
and
constant
weaknesses
,
they
think
it
is
no
duty
,
but
sinfull
presumption
,
to
believe
any
such
thing
concerning
themselves
.
But
in
the
next
place
we
are
to
shew
you
,
that
it
it
is
a
duty
which
we
ought
to
presse
after
.
SERM.
LXXXVIII
.
Of
the
Impediments
which
keep
us
from
Assurance
;
Commands
for
it
,
and
Cautions
about
it
.
2
COR.
1.
12.
The
testimony
of
our
conscience
,
that
in
simplicity
,
and
godly
sincerity
,
&c.
THe
next
thing
to
be
pursued
concerning
the
Doctrin
already
observed
,
viz.
That
a
believer
may
certainly
know
,
that
he
doth
not
onely
do
the
duties
God
requireth
,
but
also
that
he
doth
them
with
a
sincere
and
single
heart
.
The
manner
as
well
as
the
matter
is
manifested
to
him
)
is
to
shew
our
duty
herein
,
that
we
are
bound
by
Gods
command
,
not
to
rest
,
till
we
come
to
some
assured
knowledge
herein
.
Therefore
of
all
the
Questions
in
Divinity
,
thou
art
to
study
to
exercise
thy self
most
in
this
,
Whether
doest
thou
know
,
that
thou
art
in
a
state
of
grace
,
that
thou
art
no
hypocrite
,
no
self-deluded
wretch
in
the
wayes
of
Religion
,
but
that
thou
hast
sincerity
and
truth
in
the
inward
parts
?
How
much
more
advantagious
would
it
be
to
Christians
,
if
they
studied
the
resolution
of
this
case
more
?
It
is
strange
that
many
can
spend
their
time
in
disputes
about
either
unnecessary
things
,
or
too
sublime
for
their
capacities
,
or
such
Questions
,
that
they
are
not
concerned
in
.
And
as
for
this
,
which
is
the
main
fundamental
one
,
as
to
their
particulars
,
be
wholly
negligent
about
it
.
Certainly
a
good
resolution
herein
,
is
of
so
great
importance
,
that
we
may
wonder
,
that
we
do
not
lay
all
other
studies
aside
;
yea
bid
all
other
businesses
stand
alooff
off
,
till
the
Spirit
of
God
upon
sure
grounds
,
hath
perswaded
us
herein
.
If
your
temporal
estate
were
questioned
;
if
all
your
livelihood
were
called
into
question
,
and
it
began
to
be
doubtfull
,
whether
the
estate
you
enjoy
were
your
own
by
the
right
of
the
Laws
,
or
no
;
especially
if
others
did
sollicite
and
indeavour
to
take
it
from
you
:
Would
not
this
make
you
runne
and
ride
night
and
day
,
till
you
had
obtained
such
firm
evidences
,
that
all
your
adversaries
could
not
invalidate
?
How
then
cometh
it
about
,
that
we
will
thus
desperately
put
the
state
of
our
souls
to
a
venture
,
if
I
be
regenerated
,
I
am
regenerated
;
if
but
a
temporary
believer
,
I
am
no
more
,
I
will
put
it
to
the
event
,
let
it
fall
out
how
it
will
?
Oh
the
sad
blindnesse
and
heavy
judgements
of
men
in
this
particular
;
and
yet
thou
that
livest
thus
doubtfully
,
and
wilt
die
thus
doubtfully
.
How
uncertain
is
thy
life
?
What
a
bubble
and
vapour
art
thou
?
Oh
remember
that
the
time
is
coming
,
that
a
godly
ability
to
answer
thy self
in
this
doubt
and
temptation
,
will
be
more
worth
,
then
all
the
world
,
when
thou
art
to
be
snatched
from
this
world
,
to
enjoy
the
comforts
thereof
no
more
,
when
thou
apprehendest
thy self
summoned
by
death
to
stand
at
Gods
Tribunal
;
where
grace
,
and
only
grace
through
the
blood
of
Christ
,
will
be
a
sure
plea.
What
agonies
,
what
perplexities
,
what
confusions
will
be
upon
thy
soul
?
If
thou
criest
out
then
,
Oh
I
know
not
what
I
am
,
what
will
become
of
me
,
whether
I
am
going
;
Live
I
must
not
,
die
I
dare
not
!
Oh
that
I
could
hear
a
voice
from
Heaven
immediately
witnessing
unto
me
,
that
my
spiritual
estate
is
safe
and
good
!
Be
sure
that
of
all
the
Questions
in
the
world
,
you
will
one
day
be
put
most
to
answer
this
,
Not
so
much
what
knowledge
you
had
,
what
gifts
and
enlargements
you
had
,
what
not
,
what
remarkable
external
duties
you
have
done
for
God
;
but
with
what
sincerity
and
singlenesse
of
heart
,
all
this
hath
been
performed
?
Therefore
meditate
on
this
lesson
,
as
it
were
,
every
day
be
studying
of
it
,
to
know
all
the
practical
mysteries
about
it
.
And
as
the
Husbandman
before
he
can
sow
his
ground
with
corn
must
cut
up
the
roots
and
bushes
,
which
are
in
the
First
,
A
self-fulnesse
,
and
presumptuous
security
that
thou
art
already
in
a
good
estate
.
This
is
the
condemnation
and
eternal
ruine
of
many
a
mans
soul
,
he
will
not
so
much
as
put
it
to
the
Question
,
Whether
he
be
in
a
state
of
grace
and
salvation
,
or
no
;
he
will
not
so
much
as
entertain
one
doubt
about
it
?
No
,
this
is
the
way
to
bring
him
in
despair
;
by
this
means
he
may
have
trouble
and
disquietness
of
conscience
;
he
cannot
live
so
jollily
and
securely
as
he
doth
:
Therefore
whatsoever
Gods
word
,
or
the
Ministry
speaketh
,
though
never
so
terribly
about
the
deceitfulness
of
mans
heart
,
that
we
delude
our selves
,
taking
that
which
is
like
grace
for
true
grace
,
they
matter
it
not
;
they
will
perswade
themselves
that
their
souls
are
in
a
good
estate
,
and
none
in
the
world
shall
make
them
question
it
.
Of
all
the
men
in
the
world
,
such
secure
confident
spirits
have
the
most
cause
to
doubt
and
fear
.
Never
to
doubt
,
or
search
into
thy
heart
,
and
to
compare
thy self
with
the
Rule
,
is
a
very
ill
signe
.
To
take
all
for
granted
thus
concerning
thy
soul
,
and
never
to
commune
with
thy
own
heart
,
is
a
great
argument
that
thou
art
rotten
in
the
foundation
.
Doth
not
the
Wiseman
observe
it
,
as
a
general
Rule
,
Prov.
16.
2.
The
wayes
of
a
man
are
clean
in
his
own
eyes
,
but
the
Lord
pondereth
the
heart
?
Though
thou
sayest
with
the
Church
of
Laodicea
,
Thou
art
rich
cloathed
,
and
wantest
nothing
,
yet
God
knoweth
thou
art
poor
,
cursed
and
miserable
.
God
knoweth
otherwise
by
thee
,
then
thou
doest
.
We
charge
it
upon
the
Church
of
Rome
,
that
she
is
incurable
,
because
of
this
principle
she
holdeth
,
That
she
cannot
erre
.
For
if
she
would
yeeld
that
,
if
she
would
grant
happily
for
so
many
years
they
have
been
grosly
deceived
,
then
there
would
be
some
principles
to
proceed
upon
to
reform
them
.
So
it
is
,
if
we
meet
with
a
man
that
confesseth
his
heart
is
deceitfull
,
his
condition
may
be
very
miserable
,
though
he
hath
applauded
himself
thus
many
years
;
if
I
may
be
found
out
not
to
have
laid
a
good
foundation
about
the
work
of
grace
,
I
would
gladly
be
convinced
of
it
;
It
is
the
great
desire
of
my
soul
,
not
to
be
deceived
about
the
nature
of
grace
in
me
.
There
are
fearfull
and
sad
instances
of
hypocrites
and
temporary
believers
,
therefore
I
would
gladly
be
informed
,
Whether
I
came
not
too
short
as
yet
?
Whether
there
be
not
a
more
excellent
way
then
I
have
attained
unto
?
This
man
is
not
farre
from
the
Kingdom
of
Heaven
;
this
man
is
in
a
way
to
be
secured
;
But
the
self-righteous
man
,
that
supposeth
himself
good
,
it
is
the
first
principle
with
him
,
that
he
will
never
suffer
to
be
questioned
;
this
man
is
remediless
as
to
humane
appearance
,
Such
a
presumptuous
man
in
practicals
,
is
like
an
Heretick
in
doctrinals
;
and
so
after
the
first
and
second
admonition
,
we
may
even
reject
,
knowing
that
he
doth
willingly
damne
himselfe
.
Be
sure
then
to
take
heed
of
this
rock
,
at
which
so
many
have
split
themselves
.
A
second
cause
that
must
be
removed
,
is
,
A
prophane
carelesse
spirit
;
whereby
men
do
not
at
all
matter
their
souls
,
nor
in
what
relation
they
do
stand
in
towards
Soul
,
take
thy
ease
.
But
as
for
their
spiritual
condition
,
whether
God
be
reconciled
,
or
an
enemy
,
whether
yet
they
have
been
ever
taken
off
that
natural
and
cursed
estate
they
were
born
in
,
they
never
look
after
it
.
Oh
foolish
and
brutish
man
!
If
the
Spirit
of
God
shall
once
convince
thee
of
thy
sinfull
and
dangerous
estate
,
of
the
curses
of
the
Law
which
may
fall
upon
thee
every
moment
,
then
thou
maist
have
no
rest
day
or
night
,
till
thou
obtainest
some
assurance
herein
.
The
third
cause
is
,
The
over-greedinesse
and
importunate
minding
of
our
earthly
Lastly
,
There
is
another
cause
in
the
other
extream
,
which
is
to
be
removed
,
To
shake
off
all
despairing
and
discouraging
thoughts
,
as
so
many
vipers
fastened
upon
thee
.
This
valley
must
be
exalted
,
as
well
as
the
other
mountains
levelled
.
Paper
too
much
wetted
as
well
as
foul
,
receiveth
no
characters
:
So
the
heart
sinfully
dejected
and
disquieted
,
is
indisposed
for
assurance
,
as
well
as
the
presumptuous
one
.
For
this
reason
we
need
the
Spirit
of
God
to
seal
us
,
and
to
confirm
us
:
yea
we
need
Gods
Spirit
more
in
this
work
of
confirmation
,
then
of
illumination
.
Darkness
and
ignorance
is
sooner
removed
out
of
the
mind
,
than
unbelief
and
diffidence
out
of
the
heart
.
Do
ye
not
see
it
thus
often
with
the
children
of
God
,
who
are
very
tender
in
respect
of
illumination
,
are
very
quick
and
Eagle-eyed
in
respect
of
conviction
,
are
wonderfully
ingenuous
to
find
out
all
the
secret
pollution
and
guile
of
their
souls
.
But
then
for
assurance
and
confirmation
in
the
grace
and
favour
of
God
towards
them
,
they
are
exceedingly
fearfull
,
and
very
weak
.
Therefore
the
believer
must
look
upon
slavish
and
disquieting
fears
,
as
adversaries
to
his
peace
,
as
well
as
presumptuous
and
secure
thoughts
.
These
impediments
being
thus
rolled
out
of
the
way
,
the
next
thing
he
hath
awe
his
foul
with
those
Commands
of
God
,
that
require
us
to
get
a
certain
knowledge
of
our
estate
.
For
we
see
by
the
Popish
objections
,
yea
and
of
many
others
against
this
way
,
as
if
it
did
nourish
security
,
as
if
it
were
the
great
wisdome
of
God
to
keep
every
man
in
this
life
uncertain
about
his
spiritual
estate
,
that
so
he
may
be
kept
in
humility
and
fear
:
(
I
say
)
by
such
plausible
objections
as
these
are
,
a
man
hath
made
a
good
progress
,
that
can
despise
them
all
,
that
is
convinced
it
is
his
duty
to
press
after
this
certain
knowledge
;
and
also
that
God
hath
promised
to
give
his
Spirit
to
work
this
in
us
.
And
that
therefore
if
we
complain
of
our
fears
and
uncertain
doubts
we
are
to
blame
our selves
,
who
like
the
people
of
Israel
,
do
peevishly
keep
our selves
in
this
wilderness
,
if
we
consider
those
places
,
which
speak
so
universally
,
that
God
hath
given
his
Spirit
to
all
those
that
are
his
sons
,
whereby
they
are
inabled
to
call
him
Father
.
Is
it
not
disputed
,
Whether
all
that
are
truly
godly
have
not
this
certain
knowledge
,
especially
considering
,
how
the
first
Reformers
went
very
high
this
way
.
Hence
is
that
expression
of
Calvin
,
which
may
startle
the
Reader
,
Lib.
3.
Institut.
cap.
2.
Sect
16.
Verè
fidelis
non
est
,
nisi
qui
solidâ
persuasione
,
&c.
He
is
not
truly
a
believer
,
who
being
not
perswaded
by
a
solid
perswasion
,
that
God
is
a
propitious
and
mercifull
Father
to
him
,
from
whose
benignity
he
promiseth
himself
all
things
,
who
doth
not
upon
the
confidence
of
the
promises
of
Gods
good
will
to
him
,
assuredly
conclude
of
his
salvation
,
which
he
repeateth
again
.
But
this
will
be
better
considered
at
vers.
22.
For
the
commands
to
this
duty
,
I
shall
only
commend
two
places
unto
you
,
2
Cor.
13.
5.
Examine
your selves
,
whether
ye
be
in
the
faith
,
prove
your selves
,
know
ye
not
that
Christ
is
in
you
,
except
ye
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
men
of
an
unsound
mind
,
that
have
no
spiritual
skill
and
experience
to
know
,
what
is
of
God
in
you
,
and
what
of
the
Devil
;
what
is
of
the
Spirit
,
and
what
of
the
flesh
and
nature
in
you
.
Here
you
see
this
duty
is
commanded
,
and
that
earnestly
with
ingemination
;
and
the
Greek
words
do
signifie
,
that
the
truth
of
grace
,
and
the
life
of
Christ
in
us
,
is
not
easily
found
out
:
We
must
take
pains
,
and
exactly
distinguish
;
the
bottom
may
be
copper
,
when
the
superficies
be
gold
.
There
are
many
resemblances
of
grace
,
which
are
not
grace
.
That
expression
of
Calvins
is
true
,
though
so
much
abused
by
Papists
,
Reprobi
simili
ferè
modo
afficiuntur
,
&c.
(
Calvin
.
Institut.
lib.
3.
cap.
2
do
.
Sect.
11.
)
That
even
some
reprobates
are
affected
almost
with
the
same
experimental
sense
and
feeling
as
the
elect
are
,
and
therefore
they
must
have
their
senses
exercised
to
discern
between
good
and
evil
.
As
the
Gemmary
by
his
skill
can
find
the
difference
between
true
metal
and
counterfeit
.
The
second
Text
is
,
2
Pet.
1.
10.
Wherefore
the
rather
Brethren
,
give
all
diligence
to
make
your
calling
and
election
sure
.
Give
all
diligence
]
This
supposeth
,
That
the
Christian
who
liveth
carelesly
and
negligently
,
who
is
not
servent
in
spirit
,
and
vigorous
in
the
actings
of
holiness
,
is
subject
to
many
doubts
and
uncertain
disputations
about
his
estate
.
Now
it
would
be
a
vain
exhortation
,
to
bid
us
,
Use
all
diligence
for
the
attaining
of
that
which
is
impossible
.
This
may
suffice
to
shew
it
is
our
duty
,
and
truly
we
may
be
the
more
encouraged
in
the
pursuance
of
this
,
if
we
do
consider
the
blessed
and
happy
effects
of
1.
Hereby
we
shall
live
.
With
a
quiet
,
peaceable
frame
of
heart
.
David
doth
often
professe
the
great
tranquillity
of
his
soul
,
Ps.
4.
That
he
will
lay
him
down
and
sleep
,
because
the
Lord
taketh
care
of
him
.
And
Paul
,
Rom.
8.
doth
confidently
triumph
,
That
nothing
shall
separate
him
from
the
love
of
God
in
Christ
.
This
is
an
Heaven
upon
the
Earth
.
Oh
the
blessed
estate
of
that
man
whose
soul
is
alwayes
on
this
Mount
(
as
it
were
)
of
transfiguration
!
This
man
is
alwayes
safe
in
the
haven
,
while
others
are
tossed
up
and
down
with
various
temptations
.
2.
This
peace
doth
also
breed
joy
and
unspeakable
comfort
,
which
the
Gospel
often
doth
speak
of
.
For
want
of
this
the
people
of
God
live
not
suitably
to
Evangelical
3.
This
joy
causeth
Thankefulnesse
,
filleth
the
heart
and
mouth
with
Hallelujahs
unto
the
Lord
.
How
can
a
child
of
God
be
thankfull
for
that
which
he
questioneth
,
Lastly
,
This
will
be
a
great
quickner
of
thee
in
the
wayes
of
holinesse
.
This
will
be
wings
and
legs
,
and
all
to
thee
.
The
joy
of
the
Lord
is
your
strength
,
Neh.
8.
10.
If
then
thou
complainest
of
thy
barrenness
,
thy
deadness
and
lukewarmness
in
holy
things
;
examine
,
whether
this
be
not
the
root
that
lieth
undiscernably
under
ground
(
as
it
were
)
that
causeth
all
thy
unprofitableness
?
The
Devil
he
labours
to
cut
these
Conduit-pipes
,
that
would
convey
all
consolation
to
thee
.
It
's
against
sense
and
experience
to
say
,
This
certain
knowledge
will
breed
laziness
,
and
carnal
confidence
;
as
if
the
Sunnes
beams
would
cause
coldness
.
No
,
it
cannot
be
.
Who
laboureth
more
abundantly
than
Paul
?
Who
was
more
active
in
the
wayes
of
godliness
,
being
like
a
spiritual
Joshua
,
subduing
all
the
enemies
of
the
Gospel
before
him
?
And
did
not
the
love
of
Christ
,
which
he
felt
in
his
bosome
thus
constrain
him
?
Only
take
a
Caution
or
two
to
prevent
mistakes
.
1.
This
certain
knowledge
is
never
so
glorious
,
that
it
removeth
all
doubts
and
temptations
;
neither
is
it
alwayes
permanent
and
abiding
in
us
.
The
people
of
God
have
their
nights
,
as
well
as
dayes
;
and
the
Devil
is
not
only
watchfull
to
deprive
believers
of
their
graces
,
but
also
of
their
consolations
.
Therefore
be
not
discouraged
,
if
thou
find
the
flesh
combate
against
the
Spirit
in
the
way
of
comfort
,
as
well
as
of
duty
.
The
second
Caution
is
,
That
although
our
constant
and
strict
walking
be
not
the
cause
of
our
assurance
,
yet
it
is
maintained
and
preserved
in
the
lively
exercise
of
grace
.
To
him
that
overcometh
,
I
will
give
to
eat
of
the
hidden
manua
,
and
will
give
him
a
white
stone
,
and
in
the
stone
a
new
name
written
,
which
none
knoweth
but
●e
that
hath
it
.
These
are
allegorical
and
allusive
expressions
,
to
declare
the
assurance
that
God
giveth
to
his
;
but
all
this
is
,
To
him
that
overcometh
.
If
sin
prevail
over
thee
;
if
the
world
and
the
Devil
entice
thee
off
from
God
,
then
expect
not
to
have
this
mercifull
refreshment
,
as
thou
usest
to
have
.
This
assurance
is
like
the
manna
that
fell
in
the
wilderness
,
refreshing
the
Israelites
in
their
extremities
.
It
is
the
hidden
manna
,
alluding
to
that
which
was
kept
in
the
Ark
that
might
not
be
seen
.
It
is
the
new
name
that
none
knoweth
,
but
he
that
hath
it
.
So
that
it
is
the
sincere
practice
of
godliness
,
that
maketh
us
to
believe
this
truth
;
he
that
hath
it
cannot
declare
it
to
another
,
when
prophane
scoffers
'
by
derision
bid
us
demonstrate
and
prove
that
we
have
it
.
This
cannot
be
no
more
than
you
can
perswade
a
man
honey
is
sweet
,
unless
he
do
eat
of
it
.
These
Cautions
observed
,
then
wrestle
and
strive
with
God
,
for
the
Spirit
of
God
,
that
adopting
and
sealing
Spirit
:
Say
,
Lord
,
thou
hast
given
me
grace
,
give
me
also
the
assurance
of
it
.
How
can
I
praise
thee
,
how
can
I
glorifie
thee
,
while
unbelief
doth
shut
up
my
mouth
?
SERM.
LXXXIX
.
Of
the
true
Nature
of
Godly
Simplicity
and
Singlenesse
of
Heart
.
2
COR.
1.
12.
That
in
simplicity
and
godly
sincerity
,
&c.
HAving
finished
the
general
,
we
now
come
to
the
particular
,
wherein
his
conscience
did
give
this
good
testimony
;
and
that
is
concerning
his
conversation
in
the
world
.
Of
which
in
its
time
.
Which
is
amplified
(
as
you
heard
)
in
the
manner
of
it
,
Positively
,
Negatively
and
Oppositely
.
Positively
,
and
that
is
set
down
in
two
words
,
In
simplicity
,
and
Godly
sincerity
.
Of
the
first
at
this
time
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Vulgar
Latine
addeth
heart
,
In
singlenesse
of
heart
,
for
so
we
find
it
used
in
other
places
,
Ephes.
6.
5.
Colos.
3.
22.
But
that
is
supposed
in
the
word
,
though
it
be
not
expressed
.
Grotius
speaketh
of
a
Manuscript
that
readeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
the
Context
is
clear
for
this
.
Now
when
he
saith
,
In
simplicity
,
by
that
he
meaneth
,
he
did
nothing
craftily
,
crookedly
,
hypocritically
,
deceitfully
,
as
Chrysostome
interpreteth
it
in
many
synonymous
words
.
Varinus
maketh
the
contrary
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
almost
the
same
words
Chrysostome
hath
.
The
word
is
often
used
for
bounty
and
liberality
,
as
2
Cor.
9.
11
,
13.
because
those
who
have
a
single
plain
spirit
,
are
hearty
,
ready
and
free
in
all
duties
that
are
required
.
It
differeth
from
the
next
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
that
doth
properly
respect
the
aims
and
intentions
of
men
in
all
their
wayes
;
although
we
are
not
to
be
too
exact
in
making
a
distinction
between
them
.
This
simplicity
is
as
much
as
sine
plicis
,
that
which
is
smooth
and
plain
,
that
hath
not
many
folds
and
coverings
,
and
so
is
opposite
to
that
which
is
in
the
Old
Testament
called
an
heart
,
and
an
heart
,
a
man
that
hath
two
hearts
.
So
that
this
is
a
most
blessed
temperature
of
the
soul
,
when
its
internals
and
externals
are
both
alike
;
when
it
s
inwardly
towards
God
,
what
it
outwardly
pretends
to
be
.
From
whence
observe
,
That
godly
simplicity
and
singlenesse
of
heart
,
doth
afford
much
comfort
.
The
hypocritical
and
crafty
self-seeking
man
,
that
maketh
use
of
God
and
holy
things
for
his
own
advantage
and
interest
,
hath
never
any
solid
true
comfort
.
He
is
compared
to
the
rush
that
groweth
in
the
mire
,
and
if
plucked
from
thence
,
quickly
withereth
,
Job
8.
11.
An
hypocrite
will
not
serve
God
,
but
where
his
own
advantages
do
induce
him
;
for
hypocrisie
is
large
,
and
so
contrary
both
to
simplicity
and
sincerity
.
The
Apostle
doth
excellently
comfort
himself
in
this
;
and
thereby
appealeth
to
the
consciences
of
the
Thessalonians
,
1
Thess.
2.
3.
Our
exhortation
was
not
of
deceit
or
guile
,
neither
used
we
flattering
words
,
or
a
cloak
of
covetousnesse
,
nor
if
men
sought
we
glory
.
Oh
the
admirable
simplicity
that
here
we
find
in
Paul's
spirit
!
Now
it
is
necessary
to
consider
the
nature
of
this
.
And
First
,
It
floweth
from
an
heart
sanctified
and
truly
regenerated
.
No
man
singlenesse
of
spirit
.
Jer.
17.
9.
The
heart
is
deceitfull
above
all
things
.
The
word
signifieth
the
crookedness
of
it
:
How
ready
it
is
to
supplant
us
.
Jacob
had
his
name
from
that
root
,
because
he
supplanted
Esau
about
his
birthright
.
This
is
the
heart
of
man
by
nature
,
full
of
concavities
,
secret
recesses
and
holes
(
as
it
were
)
deceiving
himself
and
others
;
and
therefore
till
grace
doth
make
pure
,
and
we
have
truth
in
the
inward
parts
,
all
is
but
a
lie
in
us
:
Our
Religion
is
a
lie
,
our
goodness
is
a
lie
,
there
is
no
solidity
at
all
.
It
is
true
indeed
,
there
is
in
some
men
a
natural
ingenuous
candour
,
they
abhorre
dissimulation
and
hypocrisie
;
but
yet
this
is
onely
one
of
Aristotles
virtues
,
which
is
indeed
but
a
splendid
vice
.
For
if
the
tree
be
not
good
the
fruit
cannot
be
:
If
the
spring
be
bitter
,
so
is
the
stream
;
and
so
if
a
man
be
a
thorn
,
no
sweet
grapes
can
grow
upon
him
.
This
then
we
are
to
do
,
to
look
to
the
bottom
,
to
search
to
the
original
.
Hath
the
Spirit
of
God
made
thee
a
new
creature
?
then
thou
doest
become
faithfull
and
true
both
to
God
and
man
;
otherwise
we
see
what
the
Scripture
speaketh
of
every
one
by
nature
,
that
he
is
a
liar
,
Rom.
3.
4.
Therefore
till
the
heart
be
purified
by
grace
,
there
is
no
truth
and
soundness
within
.
Secondly
,
This
simplicity
and
singlenesse
of
spirit
doth
eye
God
,
and
looketh
upon
his
will
,
as
the
motive
of
his
duty
.
The
presence
of
God
,
the
omniscience
of
God
,
whereby
he
trieth
and
searcheth
the
heart
,
is
frequently
in
his
meditation
.
It
is
the
glory
of
God
,
the
honour
of
God
,
that
stirreth
up
his
heart
:
It
's
not
glory
from
men
,
or
pleasing
of
men
,
which
doth
quicken
him
up
.
For
although
we
told
you
,
the
next
word
signifieth
purity
of
intentions
,
yet
one
is
so
intimately
connexed
with
the
other
,
that
they
cannot
be
separated
;
singleness
then
of
heart
is
remarkably
seen
in
those
motives
that
move
his
soul
;
they
are
arguments
drawn
from
God
.
You
see
this
fully
comprehended
in
that
exhortation
to
servants
,
Colos.
3.
22.
where
they
are
commanded
,
To
obey
their
masters
,
not
with
eye
service
,
as
men
pleasers
,
but
in
singlenesse
of
heart
,
fearing
God
.
They
must
look
above
Masters
and
Governours
,
even
to
God
himself
.
Now
we
are
all
servants
to
God
;
and
therefore
we
ought
the
more
diligently
to
have
singleness
of
spirit
towards
him
,
by
how
much
he
doth
infinitely
exceed
all
other
masters
.
And
this
particular
doth
likewise
shew
,
that
all
the
moral
ingenuity
and
verity
which
some
Heathens
have
been
famous
for
,
was
but
a
glistering
Glow-worm
;
for
they
had
no
eye
to
God
,
neither
did
they
respect
him
,
but
looked
at
their
own
glory
and
honour
in
all
that
they
did
.
Thirdly
,
Simplicity
of
heart
is
essentially
consisting
in
the
fixednesse
of
it
upon
God
onely
,
when
the
heart
doth
in
the
chiefest
manner
close
with
God
,
and
center
upon
him
,
as
the
ultimate
end
through
Christ
.
And
therefore
simplicity
of
heart
is
the
same
with
onenesse
of
heart
.
When
a
man
doth
not
love
God
,
and
the
world
too
,
serve
God
,
and
lusts
also
.
For
though
our
Saviour
say
,
This
is
impossible
,
yet
many
whose
whole
souls
are
engaged
to
the
world
,
and
the
things
of
the
world
,
do
yet
please
themselves
,
as
if
they
loved
God
also
,
which
yet
is
as
impossible
,
as
with
one
eye
to
look
downwards
,
and
another
to
look
upwards
.
That
heart
and
heart
which
some
Kings
in
the
Old
Testament
are
charged
with
,
was
,
because
they
did
halt
between
God
and
Belial
;
They
would
not
serve
God
alone
.
Simplicity
then
is
opposed
to
inconstancy
and
unsetlednesse
of
spirit
,
when
a
man
doth
not
with
full
purpose
of
heart
cleave
to
Christ
,
and
take
him
upon
all
his
terms
,
but
in
some
things
is
for
him
,
and
in
some
things
is
against
him
:
At
some
times
he
prayeth
and
calleth
upon
God
;
at
other
times
again
he
giveth
all
over
.
This
is
opposite
to
singleness
of
heart
.
The
Apostle
James
calleth
such
an
one
,
Chap.
1.
8.
A
double
minded
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
man
with
with
two
soules
,
as
it
were
.
So
that
this
very
particular
is
greatly
to
be
heeded
,
it
will
penetrate
and
search
to
the
very
bottome
of
the
soul
.
Most
men
undo
their
soules
in
this
point
;
they
have
but
wishings
and
wouldings
in
religious
things
;
they
have
aguish
workings
of
heart
,
sometimes
hot
,
and
sometimes
cold
:
They
have
not
taken
our
Saviours
counsel
,
To
sit
downe
,
and
bethink
themselves
,
what
it
will
cost
them
to
be
the
Disciples
of
Christ
,
what
lusts
they
can
part
with
,
what
sufferings
they
can
endure
,
what
powerfull
and
fervent
service
they
can
doe
for
God
:
And
hence
it
is
they
are
like
a
reed
shaken
with
every
winde
.
Instability
and
inconstancy
cannot
in
a
predominant
manner
consist
with
this
simplicity
of
heart
,
no
more
than
heat
and
cold
in
gradu
intenso
.
There
is
no
godly
man
but
bewaileth
the
unsetlednesse
,
the
unevennesse
of
his
heart
,
that
he
is
not
alwayes
as
believing
,
as
heavenly-minded
,
as
weaned
from
the
world
,
as
he
is
at
sometimes
;
but
this
is
gradual
only
,
his
heart
hath
for
the
main
fixed
on
God
,
though
it
be
thus
tossed
up
and
down
;
even
as
the
ship
may
be
anchored
fast
to
the
earth
,
yet
the
waves
and
winds
may
move
it
up
and
down
,
but
they
cannot
remove
it
.
Thus
the
heart
which
hath
godly
simplicity
,
is
fundamentally
fastened
upon
Christ
,
although
many
temptations
intruding
may
sometimes
cause
it
to
shake
and
totter
.
Fourthly
,
Simplicity
of
heart
is
consistent
in
the
uncompounded
frame
thereof
.
simple
substances
,
because
they
are
next
unto
God
.
Yea
the
Philosophers
call
the
Heavens
,
though
a
body
,
yet
simple
,
because
not
compounded
of
elements
,
as
sublunary
things
are
.
The
notion
then
of
the
simplicity
of
the
heart
is
seen
in
this
,
when
it
is
not
compounded
,
it
hath
not
the
mixture
of
other
things
with
spiritual
:
and
hence
it
doth
appear
,
that
no
man
in
this
life
hath
perfect
and
absolute
simplicity
;
none
hath
his
graces
wholly
pure
,
because
some
corruption
is
mingled
with
our
duties
.
There
is
a
composition
of
wine
and
water
,
of
flesh
and
Spirit
,
of
Grace
and
Nature
in
the
best
,
but
yet
it
is
not
predominant
in
the
godly
.
The
tares
do
not
choake
the
wheat
.
The
Iebusite
doth
not
drive
out
the
Israelite
.
Onely
this
may
serve
to
keep
the
godly
humble
and
low
in
their
owne
eyes
;
they
have
not
that
purity
and
singlenesse
of
heart
they
ought
to
have
,
yea
and
earnestly
desire
.
Doest
thou
ever
goe
about
any
holy
duty
,
wherein
thou
doest
not
find
corruption
presently
intermingling
it self
?
Doth
pure
grace
work
alwayes
?
How
much
of
flesh
and
self
doth
interpose
?
But
yet
for
the
main
thy
heart
hath
simplicity
.
Fifthly
,
Simplicity
consisteth
in
an
even
,
equal
and
uniforme
way
of
obedience
.
The
way
of
a
man
,
that
is
,
generally
of
the
same
consonancy
:
Whereas
Hypocrisie
is
full
of
uneven
and
unequal
actions
,
sometimes
mountaines
,
sometimes
valleys
.
There
are
many
Hyperbatons
,
(
as
it
were
)
in
the
oration
of
his
life
;
his
life
doth
speake
in
different
Dialects
;
he
can
say
Sibboleth
,
and
Shibboleth
too
.
Thus
David
describeth
the
godly
man
,
as
Meditating
and
delighting
in
the
Law
of
God
day
and
night
.
And
the
Apostle
John
speaketh
once
or
twice
,
That
those
who
are
borne
of
God
,
sinne
not
,
neither
can
they
:
Not
because
they
have
not
divers
infirmities
,
but
because
the
full
purpose
,
and
habitual
inclination
of
such
a
mans
heart
is
uniformely
to
Gods
commands
.
Therefore
you
heard
,
that
the
opposite
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
you
looke
upon
many
examples
of
those
,
who
did
many
things
for
God
,
yet
wanted
this
simplicity
,
you
shall
finde
a
great
difformity
in
their
lives
;
their
lives
speake
contradiction
,
they
are
not
the
same
men
at
one
time
,
they
are
at
another
.
Thus
Soul
at
first
very
zealous
to
promote
the
will
of
God
;
yea
from
this
he
did
put
all
the
Witches
to
death
,
and
yet
at
another
time
he
himself
maketh
recourse
to
such
.
So
Jehu
,
how
active
is
he
to
destroy
Baal's
worship
,
but
yet
he
retaineth
Ieroboam's
worship
?
If
it
was
good
to
destroy
Ahab's
worship
,
because
not
commanded
by
God
,
was
it
not
also
good
to
demolish
Ieroboam's
,
seeing
that
also
had
no
command
from
God
?
But
where
there
is
no
simplicity
of
heart
,
you
may
observe
a
great
deal
of
unevennesse
,
yea
and
contradiction
in
that
mans
conversation
.
Sixthly
,
Simplicity
of
heart
doth
mainly
lie
in
this
,
To
have
our
outwards
and
inwards
all
of
the
same
nature
.
To
be
such
cordially
and
internally
to
God
,
as
outwardly
we
appeare
to
be
.
So
that
if
you
aske
,
What
is
this
simplicity
?
In
the
general
we
may
say
,
the
adequate
conformity
and
agreement
betweene
the
heart
and
our
profession
.
Out
of
the
heart
,
we
pray
,
we
heare
,
we
professe
.
So
that
a
godly
man
can
more
securely
make
that
wish
,
than
the
Heathen
,
who
wished
,
that
he
had
a
window
in
his
breast
,
that
all
men
might
see
what
he
thought
,
what
laie
in
his
heart
;
This
was
great
confidence
.
For
certainly
if
God
should
take
a
man
,
as
he
did
Ezekiel
,
and
make
a
man
look
into
the
secret
corners
of
many
mens
soules
,
we
should
see
every
day
more
abominations
.
A
man
of
this
godly
simplicity
careth
not
if
other
men
knew
his
heart
,
because
God
,
whom
he
feareth
more
than
man
,
knoweth
all
the
motions
of
his
soul
.
It
is
the
complaint
that
God
maketh
of
some
by
the
Prophet
Isaiah
,
Chap.
29.
13.
This
people
draw
nigh
me
with
their
mouth
,
and
with
their
lips
they
honour
me
,
but
remove
their
hearts
farre
from
me
.
This
is
to
have
a
double
heart
,
such
want
this
godly
simplicity
.
But
oh
the
lamentation
and
bitter
mourning
that
we
may
take
up
in
this
respect
!
Have
not
most
of
our
Congregations
this
double
heart
,
and
this
double
tongue
?
For
what
contrariety
is
there
betweene
thy
religious
approaches
,
and
thy
ordinary
actions
?
Are
ye
not
here
to
day
,
as
if
ye
were
an
holy
people
,
a
repenting
people
,
as
if
you
did
owne
and
acknowledge
the
Lord
in
all
his
commands
?
But
what
are
you
in
your
shops
,
in
your
markets
,
yea
it
may
be
in
ale-houses
,
and
such
places
,
that
doe
foment
iniquity
?
What
grosse
double
dealing
is
this
with
God
?
You
have
a
tongue
to
pray
to
God
here
,
and
then
you
have
a
tongue
to
curse
and
swear
after
.
You
appear
here
to
day
for
the
service
and
honour
of
God
,
and
then
in
the
week-day
you
serve
the
Devil
and
the
world
.
What
impudent
hypocrisie
is
this
?
Will
God
be
thus
grossely
mocked
by
you
?
What
doth
not
God
remember
?
Is
he
an
Idol-god
?
Oh
yeeld
your selves
up
to
that
exhortation
of
the
Apostle
,
before
Gods
wrath
consume
you
,
and
you
cannot
escape
,
Iames
,
Chap.
4.
8.
Cleanse
your
hands
ye
sinners
,
and
purifie
your
hearts
ye
double-minded
?
Your
hypocrisie
and
dissimulation
is
so
grosse
and
visible
,
that
did
not
the
Devil
exceedingly
blinde
you
,
you
could
not
but
take
notice
of
it
;
it
would
rise
up
in
your
consciences
,
and
●●ing
like
a
Scorpion
.
Seventhly
,
Simplicity
of
heart
is
seen
in
this
,
That
it
dare
not
hide
or
cover
any
sinne
,
or
mince
it
,
and
by
distinctions
lessen
it
as
much
as
may
be
.
You
heard
simplex
is
sine
plicis
:
It
is
a
metaphor
from
garments
that
have
not
folds
in
them
,
you
may
see
what
they
are
.
Saul
did
exceedingly
discover
the
guile
of
his
heart
,
when
he
did
so
mince
his
sinne
to
Samuel
,
and
did
pretend
sometimes
necessity
,
and
sometimes
religious
respects
to
God
;
whereas
David
,
though
for
a
while
he
had
too
much
of
this
double
heart
in
him
about
Uriah's
matter
,
yet
at
last
he
confesseth
all
,
Psal.
51.
Against
thee
,
against
thee
onely
have
I
sinned
,
and
done
this
evil
in
thy
sight
.
It
was
because
the
eye
of
God
was
upon
him
,
that
he
was
so
much
troubled
;
it
was
because
he
had
used
so
much
fraud
and
cunning
in
accomplishing
his
iniquity
,
that
he
was
wounded
at
the
very
heart
;
therefore
saith
he
,
Create
in
me
a
right
spirit
,
and
thou
desirest
truth
in
the
inward
parts
.
When
a
man
once
cometh
to
this
simplicity
of
heart
,
he
will
justifie
God
,
and
condemn
himself
,
he
will
confesse
to
God
,
hide
nothing
from
him
,
deal
plainly
with
him
;
not
with
Adam
excuse
or
put
it
off
to
others
;
he
will
say
,
I
am
the
man
,
I
charge
my self
with
all
that
evil
,
and
all
the
aggravations
of
it
,
that
the
Scripture
requireth
.
Eighthly
,
Simplicity
of
heart
maketh
a
man
wonderfull
free
and
willing
in
the
service
of
God
.
It
doth
not
limit
and
stint
his
worke
to
God
sutably
to
his
own
advantages
,
but
his
Modus
diligendi
Deum
est
sine
modo
,
his
measure
is
to
put
no
measure
.
Therefore
all
those
who
love
not
strictness
,
zeale
,
fervency
and
activity
for
God
,
they
discover
much
unsoundnesse
of
spirit
.
Were
thy
heart
single
for
God
thou
wouldst
strive
forward
,
and
forget
all
things
that
are
behind
.
This
is
the
reason
you
heard
,
why
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
many
times
used
for
bounty
and
liberality
,
because
he
who
hath
a
plain
heart
for
God
,
he
doth
not
walk
by
politick
rules
,
and
prescripts
of
humane
moderation
,
but
conformeth
to
the
rule
with
as
much
exactness
and
zeal
as
he
can
.
SERM.
XC
.
A
further
Discovery
of
the
true
Nature
of
Godly
Simplicity
both
towards
God
and
Man
.
2
COR.
1.
12.
That
in
simplicity
and
godly
sincerity
.
WE
are
treating
upon
this
special
grace
of
simplicity
,
which
doth
afford
First
,
Where
this
simplicity
is
,
there
is
an
humble
submission
of
the
mind
to
the
truths
of
God
revealed
in
believing
of
them
,
and
an
obediential
resignation
of
the
will
to
the
commands
of
God
,
without
cavils
and
froward
disputations
.
In
this
particular
,
the
grace
of
simplicity
doth
triumph
.
Although
to
speak
properly
simplicity
and
sincerity
are
not
so
much
a
distinct
specifical
grace
,
as
a
qualification
and
modification
of
the
powers
of
the
soul
,
and
their
operations
.
In
these
two
chanels
of
faith
and
obedience
,
doctrine
and
duty
,
simplicity
doth
greatly
discover
it self
.
We
can
neither
believe
soundly
,
or
walk
holily
without
this
.
For
the
former
,
it
is
plain
,
that
seeing
the
truths
of
Christianity
are
made
known
to
us
by
divine
Revelation
,
and
therefore
are
above
reason
(
though
not
contrary
to
it
)
there
is
no
such
requisite
to
believe
,
as
a
simplicity
of
the
mind
,
whereby
we
do
acquiesce
upon
the
authority
of
the
Word
,
never
curiously
disputing
and
cavilling
,
how
it
can
be
.
This
the
Apostle
calleth
Captivating
every
thought
,
2
Cor.
10.
5.
And
herein
Christianity
differeth
from
Philosophy
;
the
later
requireth
science
by
disputes
and
discourses
;
the
former
requireth
an
humble
assent
to
the
testimony
,
affirming
such
a
thing
to
be
so
.
So
that
we
may
say
,
It
's
the
want
of
this
simplicity
of
the
mind
that
maketh
so
many
absurd
and
damnable
heresies
in
the
Church
.
What
causeth
the
Socinian
,
the
Arminian
,
but
the
want
of
this
humility
of
mind
?
It
is
said
to
be
the
Embleme
of
Nazianzen
,
Theologia
nostra
est
Pythagorica
,
Our
Divinity
is
pythagorical
;
as
amongst
Pythagoras
his
Disciples
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
was
enough
to
silence
all
disputes
,
So
much
more
ought
this
amongst
Christians
to
quiet
all
disputations
,
The
Lord
hath
said
it
,
Christ
hath
spoken
it
,
Thus
it
is
written
.
But
how
sadly
may
we
lament
,
to
see
all
Divinity
turned
into
Quaerees
,
and
Utrum's
,
videtur's
quod
sic
,
and
videtur's
quod
non
?
How
is
this
holy
simplicity
in
believing
laid
aside
,
and
ra●●onal
scientifical
inquisitions
advanced
,
as
if
now
the
just
were
to
live
by
reason
,
not
by
faith
;
as
if
reason
were
the
substance
of
things
hoped
for
,
and
the
evidence
of
things
not
seen
?
Certainly
this
maketh
men
so
uncertain
,
so
inconstant
,
they
look
not
after
faith
;
which
as
the
Schoolmen
well
say
,
is
not
only
apprehensiva
,
but
quietativa
,
not
only
apprehensive
,
but
quietative
;
it
brings
the
soul
to
its
center
,
to
its
non
ultra
;
whereas
reason
doth
but
satisfie
,
till
a
man
come
with
a
stronger
;
and
one
argument
like
the
circles
in
the
water
begets
another
.
So
that
whereas
it
was
Iulian's
objection
against
the
Christian
Religion
,
as
low
and
contemptible
,
because
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
only
believe
;
yet
this
indeed
is
the
glory
of
it
;
this
setleth
and
composeth
,
when
philosophical
ratiocinations
did
carry
them
into
endless
contentions
.
Therefore
that
is
good
counsel
of
Austins
,
Noveris
te
esse
fidelem
,
non
rationalem
.
It
is
faith
,
not
syllogisms
,
that
brings
an
established
mind
in
Religion
.
It
is
true
indeed
,
Christianity
hath
her
use
of
Reason
and
Arguments
,
and
there
is
an
Habitus
Theologiae
,
whereby
we
do
demonstrate
the
points
of
Divinity
;
but
this
is
,
when
faith
hath
laid
the
foundation
,
Fides
facit
argumentum
,
non
argumentum
fidem
,
as
it
doth
in
the
liberal
Arts
:
Reason
buildeth
upon
Faith
,
not
Faith
upon
Reason
.
If
therefore
thou
complainest
of
the
diversity
of
Sects
,
of
the
multitude
of
opinions
that
swarm
every
where
,
there
is
no
such
way
to
escape
splitting
thy
soul
at
such
rocks
,
as
to
pray
for
this
godly
simplicity
of
mind
.
I
say
holy
simplicity
,
not
a
foolish
,
popish
,
blind
obedience
,
that
is
not
faith
.
The
fool
believeth
every
thing
:
Faith
hath
alwayes
an
evidence
,
and
knowledge
of
the
testimony
,
though
the
thing
believed
may
be
above
the
comprehension
.
But
when
truths
out
of
the
Scripture
are
with
sufficient
evidence
held
out
to
thee
,
then
simplicity
is
required
to
yeeld
firm
assent
thereunto
,
and
not
to
dispute
by
humane
arguments
,
whether
it
can
be
so
,
or
no.
Therefore
the
wisdome
which
is
from
above
,
Jam.
3.
17.
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
easily
to
be
perswaded
;
As
in
respect
of
the
objects
to
be
believed
,
and
the
instruments
who
propound
it
,
there
is
necessary
,
Piscatoria
simplicitas
,
which
is
more
than
Aristotle's
subtilty
,
or
his
Minutiloquium
,
as
Tertullian
calleth
it
.
So
there
is
such
an
humble
simplicity
required
on
the
subjects
part
,
who
are
to
receive
these
divine
truths
.
I
am
the
larger
on
this
,
as
being
assured
the
best
antidote
against
all
heresies
,
and
the
surest
remedy
to
preserve
from
doctrinal
Apostasie
,
is
this
simplicity
of
mind
.
But
Secondly
,
This
simplicity
is
no
lesse
signally
seen
in
the
Will
,
which
is
to
cast
away
its
contumacy
,
stubbornness
and
propriety
,
resigning
it self
wholly
up
to
Phil.
2.
14.
Do
all
things
without
mumurings
and
disputings
,
that
ye
may
be
sincere
.
Here
it
is
plain
,
that
sincerity
is
manifested
,
when
we
willingly
do
our
duty
,
not
murmuring
and
quarrelling
at
it
.
Even
as
we
read
of
Abraham
,
though
commanded
by
God
to
sacrifice
his
own
sonne
with
his
own
hands
,
when
he
might
have
had
so
many
fair
arguments
against
it
,
yet
he
readily
applieth
himself
to
his
duty
;
and
so
when
commanded
to
come
out
of
his
own
countrey
,
and
to
go
he
did
not
know
whether
,
yet
he
willingly
obeyeth
;
this
is
simplicity
.
And
so
it
was
with
Paul
,
Galat.
1.
who
immediately
obeyed
the
call
of
God
,
Not
consulting
with
flesh
and
blood
;
whereas
Saul
,
because
he
did
not
obey
in
simplicity
,
but
waved
the
commands
of
God
upon
religious
pretences
,
his
rebellion
was
accounted
a●
witchcraft
,
not
believing
that
Obedience
was
better
than
Sacrifice
,
1
Sam.
15.
22.
Thirdly
,
This
simplicity
is
seen
in
an
holy
boldnesse
to
do
our
duty
,
to
be
zealous
for
God
,
to
reprove
sinne
,
though
there
be
never
so
many
Lions
in
the
way
.
It
is
true
,
the
wisemen
of
the
world
call
this
simplicity
indeed
,
making
it
the
same
with
folly
.
Thus
most
of
our
Christian
duties
,
if
fervently
and
zealously
performed
,
are
nothing
but
folly
and
silliness
to
carnal
policy
.
But
to
appear
for
God
,
and
to
own
his
wayes
among
a
crooked
and
malicious
people
,
is
an
excellent
mark
of
simplicity
,
whereas
hypocrisie
measuring
all
things
by
its
safety
,
honour
and
profit
,
becometh
like
the
shadow
to
the
body
,
su●eth
it self
to
every
corrupt
humour
of
others
.
But
this
plainness
of
heart
maketh
us
with
David
,
Psal.
119.
to
speak
of
the
Law
even
before
Kings
,
and
alwayes
to
obey
God
,
rather
than
men
.
So
much
shrinking
from
thy
duty
,
because
of
the
fear
or
favours
of
men
is
so
much
want
of
simplicity
.
Hence
Varinus
makes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
boldnesse
and
freedome
.
Oh
then
pray
exceedingly
for
this
simplicity
of
spirit
,
that
will
make
thee
constant
,
bold
and
zealous
for
God!
How
often
may
thy
conscience
convince
thee
,
that
sinfull
fear
,
or
foolish
shame
,
or
carnal
affections
have
made
thee
not
do
th●se
duties
with
singleness
of
heart
,
as
thou
shouldst
have
done
?
How
many
times
hast
thou
betrayed
the
truth
,
by
sinfull
silence
?
How
many
times
hast
thou
wounded
thy
spirit
,
by
holding
thy
tongue
,
whereas
this
holy
simplicity
would
have
imbo●dened
thee
?
It
is
true
,
there
is
Christian
prudence
required
also
,
there
must
be
the
wisdome
of
a
Serpent
,
as
well
as
the
innocency
of
the
Dove
.
Discretion
is
the
salt
to
season
our
Sacrifices
,
and
there
must
be
this
salt
,
as
well
as
the
fire
of
zeal
;
but
we
must
look
the
Serpent
doth
not
eat
up
this
Dove
;
that
discretion
doth
not
devour
this
simplicity
.
Thus
much
of
simplicity
,
as
it
relateth
immediately
to
God
.
Now
because
First
,
Godly
simplicity
maketh
a
man
inoffensive
to
men
.
This
simplicity
maketh
a
man
harmlesse
and
unblameable
,
as
to
others
.
Christs
Disciples
are
compared
to
Sheep
,
not
to
Bears
for
cruelty
,
or
Foxes
for
craft
in
doing
mischief
;
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Apostle
saith
,
I
would
have
you
simple
in
malice
,
Rom.
16.
19.
The
leven
that
was
forbidden
in
the
Sacrifices
did
signifie
malice
and
sourness
.
So
that
where
this
simplicity
is
,
a
man
is
wonderfull
harmless
,
is
not
injurious
,
doth
no
wrong
.
The
word
used
in
that
place
of
Rom.
16.
19.
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
though
it
properly
come
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
some
make
it
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
if
to
say
,
without
horns
.
The
people
of
God
are
meek
and
lowly
,
as
it
's
said
of
Jacob
,
He
was
a
plain
man
,
but
Esau
rough
and
hairy
;
which
may
relate
to
their
manners
,
as
well
as
bodily
constitutions
;
not
but
that
they
can
be
as
bold
as
Lions
in
the
cause
of
God
.
Simplicity
is
consistent
with
zeal
and
courage
for
God
.
Moses
was
the
meekest
man
upon
earth
,
yet
in
the
case
of
Idolatry
,
and
the
peoples
uncleanness
,
how
forward
was
he
to
have
severe
punishment
inflicted
on
the
offenders
?
Secondly
,
This
simplicity
of
spirit
in
reference
to
man
is
accompanied
with
ingenuity
,
candour
and
truth
.
His
heart
and
his
words
,
his
promises
and
his
transparent
breast
,
that
doth
abhor
all
lying
,
cosening
,
and
a
double
tongue
.
How
carefull
is
the
Apostle
towards
the
end
of
this
Chapter
(
and
something
this
Text
is
relating
to
that
)
to
clear
himself
from
inconstancy
and
falshood
,
as
if
he
were
yea
and
nay
?
So
that
simplicity
is
accompanied
with
verity
in
affections
,
and
veracity
in
promises
.
There
is
a
conformity
between
the
mind
and
words
.
The
Iesuite
by
his
principles
of
equivocation
,
calling
it
prudens
defentio
,
is
farre
from
this
simplicity
the
Apostle
here
doth
rejoyce
in
.
Aristotle
,
(
lib.
4.
Ethic.
cap.
17.
)
maketh
this
verity
to
be
a
moral
virtue
,
though
he
saith
the
Greeks
have
no
name
for
it
,
he
placeth
it
in
the
middle
between
two
extreams
,
the
one
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
a
man
doth
boast
and
brag
of
such
things
in
him
,
which
are
not
indeed
.
Thus
the
Pharisee
and
the
civil
man
,
yea
Aristotle
himself
for
all
his
moral
Philosophy
,
were
guilty
of
this
arrogancy
,
attributing
that
to
themselves
,
which
was
not
in
them
.
Simplicity
giveth
all
to
God
,
nothing
to
his
own
power
.
The
other
extream
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
men
do
dissemble
the
good
things
that
are
in
them
,
will
not
own
them
.
Aristotle
maketh
Socrates
guilty
of
this
.
Now
it
's
true
,
there
may
be
much
hypocrisie
in
dispraising
our selves
;
and
we
may
affect
humility
,
when
thereby
we
exalt
our
pride
.
So
that
the
child
of
God
which
hath
this
simplicity
,
is
bound
to
acknowledge
the
good
things
God
hath
done
for
him
,
and
in
him
;
it
is
not
pride
but
thankfulnesse
to
do
so
.
Paul
did
not
arrogantly
boast
,
when
he
professeth
his
simplicity
;
it
was
not
pride
to
own
his
sincerity
.
And
this
is
necessary
for
the
godly
to
be
informed
in
;
for
they
are
so
jealous
and
suspicious
of
themselves
,
that
they
dare
not
say
,
they
feel
what
they
do
feel
.
If
Christ
should
ask
them
as
Peter
,
Lovest
thou
me
?
They
would
stand
amazed
,
not
knowing
,
what
to
say
,
when
yet
at
the
same
time
all
their
trouble
is
,
because
they
love
Christ
no
more
,
and
because
they
do
not
arrive
at
such
a
pitch
of
holines
as
they
desire
.
Know
then
,
as
Aristotle
by
the
light
of
nature
,
so
much
more
a
Christian
by
the
light
of
grace
may
conclude
,
that
it
is
a
sin
,
contrary
to
that
simplicity
that
should
be
in
us
,
not
to
acknowledg
what
God
hath
done
for
us
.
Thus
Hezekiah
pleaded
the
truth
of
his
soul
;
and
Paul
here
,
and
also
in
many
other
places
,
professeth
his
uprightnesse
of
heart
,
and
abundant
labouring
for
the
propagation
of
the
Gospel
;
neither
could
they
be
charged
with
pride
and
arrogancy
herein
.
By
which
we
see
,
that
as
a
man
in
the
simplicity
of
his
heart
is
carried
out
to
the
whole
service
of
God
;
so
he
doth
herein
take
notice
of
,
and
acknowledge
the
grace
of
God
towards
him
.
Therefore
it
is
our
duty
to
observe
,
and
thankfully
acknowledge
the
graces
of
God
in
us
,
provided
alwayes
we
avoid
those
particulars
,
which
Carthusian
mentioneth
,
Lib.
2d.
dist.
in
a
verse
,
that
do
alwayes
pollute
or
puff
up
.
Ex
se
,
pro
meritis
,
falsò
,
plus
omnibus
inflat
.
1.
That
we
do
not
think
we
have
these
good
things
by
our
own
power
and
ability
.
2.
That
it
is
not
for
any
merit
,
or
desert
of
ours
,
that
God
giveth
us
grace
,
and
passeth
others
by
.
3.
That
we
do
not
falsly
boast
of
such
things
,
as
are
not
indeed
in
us
.
4.
That
we
do
not
Pharisaically
preferre
our selves
above
others
.
These
four
things
do
overthrow
the
very
foundation
of
many
popish
principles
.
From
these
things
thus
declared
,
there
is
,
first
an
Use
of
Instruction
,
by
way
of
Corollary
,
viz.
That
godly
simplicity
is
not
natural
simplicity
,
or
meer
childishnesse
.
Christian
simplicity
differ
from
sinfull
and
affected
simplicity
,
when
men
by
their
lazinesse
and
negligence
attain
not
to
any
sound
knowledge
in
Religion
.
How
many
simple
old
persons
are
there
,
that
have
lived
many
years
in
this
world
,
and
yet
know
no
more
than
a
child
about
the
principles
of
Religion
?
Yea
every
wicked
man
is
often
by
Solomon
called
the
simple
one
;
and
therefore
wisdome
doth
earnestly
invite
them
to
forsake
this
folly
.
Thou
that
art
apt
to
censure
the
generation
of
such
as
fear
God
,
as
so
many
weak
simple
persons
,
they
are
very
contemptible
in
thy
eyes
.
Oh
remember
,
that
all
impiety
is
grosse
simplicity
:
You
are
the
Devils
fools
,
for
his
bables
you
lose
a
crown
of
glory
.
In
Hell
,
when
it
is
too
late
,
you
will
then
rage
and
rave
to
see
what
fools
you
have
been
,
when
you
shall
see
these
despised
ones
received
into
glory
,
and
you
cast
into
eternal
torments
.
Use
2.
Of
Admonition
to
all
such
,
who
seem
to
walk
in
the
wayes
to
Heaven
,
Whatsoever
thou
doest
,
do
with
all
thy
might
;
so
whatsoever
thou
doest
,
do
it
in
plainnesse
of
heart
,
looking
up
to
God
onely
;
and
remember
,
though
men
see
not
thy
carnal
motives
,
nor
the
crooked
windings
of
thy
heart
,
yet
the
all-seeing
eye
of
God
,
beholds
the
very
atomes
(
as
it
were
)
within
thee
:
How
great
will
thy
confusion
be
,
if
at
the
day
of
judgement
God
shall
reject
all
thy
glistering
holinesse
,
saying
,
you
did
it
not
to
me
;
in
all
these
duties
you
served
not
me
?
Even
as
God
complaineth
of
those
hypocritical
Jews
,
Zech.
7.
5.
When
ye
fasted
and
mourned
in
those
moneths
,
did
ye
it
to
me
,
even
to
me
?
This
want
of
singlenesse
of
heart
,
respecting
God
only
,
was
that
which
made
all
their
Religion
abominable
unto
God
.
SERM.
XCI
.
Of
the
true
Nature
of
Godly
Sincerity
.
2
COR.
1.
12.
And
godly
sincerity
.
THis
is
the
second
word
,
wherein
is
positively
expressed
,
the
manner
of
Paul's
conversation
in
the
world
.
Although
both
the
words
tend
to
the
same
purpose
,
yet
simplicity
doth
more
respect
the
frame
and
inward
constitution
of
the
heart
:
and
sincerity
doth
more
denote
the
purity
and
integrity
of
our
aims
and
ends
in
holy
things
.
In
the
expression
we
may
take
notice
,
-
1.
Of
the
grace
it self
,
viz.
Sincerity
.
-
2.
The
limitation
,
or
qualification
of
it
,
Godly
sincerity
.
The
grace
,
or
rather
the
gracious
modification
of
Paul's
life
,
is
said
to
be
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
sincerity
.
The
word
as
Lexicographers
observe
,
cometh
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Sunne-beams
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
judge
.
Now
in
them
there
are
two
things
:
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lustre
and
light
,
and
so
it
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
is
clear
,
transparent
and
manifest
.
Thus
2
Pet.
3.
1.
it
is
called
,
your
sincere
mind
.
2.
In
the
Sunne-beams
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
heat
,
whereby
heterogeneals
are
separated
,
and
homogeneals
congregated
;
and
then
it
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unmixt
,
as
the
word
sincere
is
pure
honey
,
sine
cerâ
,
without
wax
.
So
that
in
this
expression
is
denoted
the
purity
of
the
heart
in
all
its
aims
and
intentions
,
not
mingling
other
things
of
a
contrary
nature
with
holy
actions
;
and
then
such
an
open
,
clear
and
diaphanous
frame
of
soul
,
that
it
hideth
not
,
or
covereth
any
thing
,
but
delighteth
to
have
all
things
open
and
naked
to
the
eyes
of
God
.
Hence
in
the
next
place
,
you
have
the
limitation
or
amplification
,
In
the
sincerity
of
God
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
render
it
godly
sincerity
:
Now
this
may
be
thus
understood
:
1.
By
way
of
opposition
,
to
that
Natural
,
or
Moral
Truth
,
and
Ingenuity
,
which
may
be
in
men
destitute
of
grace
.
The
Romana
fides
was
proverbial
,
because
of
the
truth
and
sincerity
that
was
in
all
their
dealings
;
but
because
they
did
not
know
God
,
or
look
up
to
him
,
referring
their
actions
to
lower
and
more
inferiour
ends
;
therefore
it
was
not
godly
sincerity
.
Thus
many
civil
men
have
an
honest
,
upright
heart
to
doe
truly
and
righteously
in
all
things
relating
to
men
,
but
they
want
the
soul
of
all
,
which
is
to
referre
this
to
the
glory
of
God
,
and
to
eye
him
principally
in
their
actions
.
2.
It
may
be
called
,
The
sincerity
of
God
,
effectivè
,
because
it
is
that
which
is
wrought
in
us
by
God
.
The
heart
naturally
is
full
of
guile
and
hypocrisie
,
never
performing
holy
things
upon
holy
motives
.
So
that
it
is
the
grace
of
God
,
which
putteth
truth
in
the
inward
parts
,
and
maketh
us
Sheep
of
Foxes
,
Doves
of
Kites
.
3.
It
is
the
sincerity
of
God
,
by
way
of
direction
and
command
,
because
he
hath
commanded
,
that
with
a
pure
and
upright
heart
,
we
are
to
serve
him
in
all
our
wayes
.
And
this
our
Translators
seem
to
aim
at
,
rendring
it
godly
sincerity
,
that
is
,
such
which
is
according
to
the
rules
of
Gods
word
.
And
this
excludeth
that
sincerity
of
conscience
,
which
many
heretical
and
deluded
persons
may
have
in
their
zealous
prosecution
of
their
false
wayes
.
Paul
had
a
good
conscience
,
and
a
sincere
heart
,
while
a
Pharisee
,
that
he
did
not
go
against
the
dictates
of
his
conscience
;
yea
he
thought
himself
bound
to
doe
what
he
did
:
But
this
is
not
enough
to
godly
sincerity
,
this
is
humane
sincerity
,
thou
hast
a
clear
perswasion
in
thy
own
heart
of
the
goodnesse
of
thy
wayes
;
but
if
it
be
godly
,
it
must
be
according
to
the
rule
of
godlinesse
,
and
that
is
the
Scripture
.
A
mans
own
conscience
or
heart
is
not
the
supream
rule
of
sincerity
,
but
the
Scripture
.
And
this
is
very
necessary
to
be
observed
,
because
we
are
apt
to
rest
in
our
hearts
,
the
sincerity
we
feel
there
,
the
comfort
and
quietnesse
we
have
from
thence
,
as
if
they
were
the
utmost
rule
we
were
to
resolve
all
into
;
whereas
it
must
not
be
,
what
say
our
hearts
,
but
what
say
the
Scriptures
informing
and
regulating
our
hearts
?
4.
It
may
be
called
sincerity
of
God
,
finaliter
,
because
whatsoever
a
man
doth
,
that
is
thus
sincere
,
he
doth
it
to
the
glory
of
God
;
that
is
his
mark
,
if
he
falleth
short
of
that
,
if
he
findeth
his
own
glory
,
his
own
applause
,
his
owne
advantages
interposing
,
this
doth
exceedingly
grieve
and
trouble
him
;
he
accounts
that
as
drosse
,
and
not
gold
,
he
saith
,
This
duty
I
have
lost
.
Lastly
,
It
is
called
sincerity
of
God
,
objectivè
,
because
he
that
is
sincere
,
doth
all
things
as
in
the
presence
of
God
,
knowing
that
God
beholdeth
him
,
that
he
trieth
the
reins
,
and
searcheth
the
hearts
of
all
men
.
And
this
is
principally
meant
in
this
place
(
though
the
other
be
not
excluded
.
)
And
so
we
have
Paul
explaining
himself
in
the
next
Chapter
,
vers.
17.
As
of
sincerity
,
as
of
God
,
in
the
sight
of
God
,
speak
we
in
Christ
.
These
things
explained
,
Observe
,
That
godly
sincerity
carrieth
a
man
above
all
self-respects
in
religious
wayes
,
even
to
God
himself
.
It
is
not
man
,
either
glory
,
or
praise
from
him
,
but
God
alone
that
his
heart
is
fixed
upon
.
As
those
that
did
runne
in
a
race
(
such
is
our
Christianity
)
did
not
matter
the
acclamations
of
spectators
,
but
the
judgement
of
him
who
was
the
Moderator
,
to
judge
on
whose
side
the
victory
was
.
Thus
Paul
,
1
Cor.
4.
It
is
a
very
small
thing
with
me
,
that
I
should
be
judged
of
you
,
or
of
mans
judgement
,
but
he
that
judgeth
me
is
the
Lord
.
It
is
a
miserable
bondage
to
please
men
,
and
to
be
like
a
looking-glasse
to
every
one
,
seeming
to
be
what
he
is
,
that
he
talketh
with
:
such
a
man
is
inconstant
,
hypocritical
,
changeth
the
wayes
of
Religion
often
,
according
as
humane
advantages
do
intervene
;
whereas
the
sincere
man
,
like
Christ
himself
,
is
the
same
yesterday
,
and
to
day
,
and
for
ever
.
Like
those
fishes
,
Nazianzen
in
his
contemplations
,
by
the
Sea
side
,
observed
that
keeping
close
to
the
rock
were
not
moved
,
but
the
rest
were
cast
out
,
and
are
fetched
in
again
according
to
the
ebbing
and
flowing
of
the
waters
:
but
he
that
walketh
with
sincerity
,
as
God
is
the
same
,
the
Scriptures
the
same
,
godlinesse
is
alwayes
the
same
,
so
also
is
he
the
same
.
As
the
Pilot
hath
his
eye
alwayes
to
the
Starre
in
the
Heavens
,
not
regarding
the
tempests
,
or
tos●ings
of
his
ship
.
Thus
it
is
with
the
sincere
man
.
To
work
this
upon
our
hearts
,
let
us
consider
,
First
,
What
are
those
things
in
God
,
that
the
sincere
man
doth
thus
fix
himself
upon
,
living
as
if
there
were
none
in
the
world
,
but
he
and
God
alone
.
And
First
,
The
Omniscience
of
God
,
that
all-seeing
eye
of
his
,
whereby
he
knoweth
our
thoughts
afarre
off
,
while
they
are
but
in
the
minting
and
womb
,
and
thereby
seeth
that
in
us
,
which
we
cannot
our selves
.
This
is
that
,
which
is
often
in
the
thoughts
of
a
sincere
man
.
This
all
searching
knowledge
of
God
,
David
largely
celebrateth
,
Psal.
139.
1
,
2
,
3
,
&c.
Thus
God
commandeth
Abraham
,
To
walk
before
him
,
and
be
perfect
,
Gen.
17.
The
consideration
of
Gods
presence
,
that
he
is
with
us
,
that
he
knoweth
every
thought
,
and
every
word
,
this
will
make
us
perfect
and
upright
.
Had
Gehezi
thought
that
Elijahs
spirit
would
have
gone
along
with
him
,
as
it
were
,
and
taken
notice
of
the
actions
he
did
,
he
would
not
with
such
confidence
have
come
into
the
Prophets
presence
,
as
if
all
had
been
well
.
Oh
then
,
how
vain
is
it
to
hide
thy
designs
and
intentions
to
men
,
to
make
protestations
and
professions
of
thy
integrity
to
men
,
if
the
all-seeing
eye
of
God
behold
other
things
in
thee
?
What
greater
obligation
can
there
be
,
to
have
all
the
motions
and
turnings
of
thy
heart
cordial
and
faithfull
towards
God
,
seeing
no
man
can
more
perfectly
behold
the
outward
gestures
of
thy
body
,
then
he
doth
the
inward
motions
of
thy
soul
?
Oh
say
.
God
knoweth
what
I
think
,
what
my
heart
is
upon
,
what
is
the
spring
of
every
duty
I
do
!
Secondly
,
Sincerity
respecteth
God
,
As
he
is
the
first
cause
,
and
the
last
end
,
of
whom
are
all
things
,
and
to
whom
are
all
things
,
Rom.
11.
36.
Now
this
two-fold
property
in
God
,
the
sincere
man
doth
greatly
improve
.
First
,
As
he
is
the
Efficient
cause
,
so
that
he
expects
all-sufficiency
and
power
from
the
grace
of
God
alone
.
The
Scripture
dot
frequently
affirm
,
That
it
is
by
the
grace
of
God
alone
,
that
we
are
able
to
do
any
good
thing
;
therefore
the
sincere
man
dareth
not
sacrifice
to
his
own
nets
,
dare
not
give
any
thing
to
his
own
power
and
free-will
,
neither
dare
he
rob
Christ
of
his
glory
,
by
setting
up
Angels
and
Saints
,
as
Mediators
,
under
any
nice
distinctions
whatsoever
;
he
trembleth
to
dispute
against
the
grace
of
God
,
lest
he
want
the
blessed
effects
of
it
in
the
greatest
necessities
.
You
may
observe
David
and
Paul
,
who
expresse
such
remarkable
sincerity
towards
God
,
that
they
go
out
of
themselves
,
depend
on
God
alone
:
and
not
onely
do
they
acknowledge
God
the
supream
giver
of
all
the
good
they
enjoy
,
but
also
they
make
him
the
ultimate
end
,
to
whom
they
referre
all
things
;
remembring
the
Apostles
rule
,
1
Cor.
10
31.
Whether
ye
eat
or
drink
,
or
whatsoever
ye
do
,
do
all
to
the
glory
of
God
.
This
is
a
very
hard
lesson
to
do
,
a
very
difficult
duty
to
be
performed
;
but
yet
the
sincere
man
,
he
overlooketh
all
second
causes
and
instruments
with
his
Eagles-eye
;
he
gets
up
(
as
it
were
)
into
the
mountain
,
and
leaveth
all
his
carnal
interests
below
,
as
Abraham
did
his
beasts
and
servants
,
when
he
went
to
sacrifice
Isaac
.
This
single
and
pure
intention
of
Gods
glory
,
is
not
so
easily
accomplished
,
as
it
is
quickly
and
commonly
pretended
.
Oh
how
rare
a
thing
is
it
to
eat
and
drink
,
to
study
and
preach
,
that
hereby
God
may
be
glorified
?
How
closely
doth
some
carnal
respect
,
or
vain-glorious
motive
follow
thee
in
the
duty
,
as
Asahel
did
Joab
,
which
thou
canst
not
make
depart
from
thee
,
till
thou
thrust
it
(
as
it
were
)
thorow
the
fift
rib
,
till
thou
give
it
its
mortal
blow
by
mortification
.
Thirdly
,
The
sincere
heart
relateth
all
to
God
,
In
regard
of
his
Sovereignty
and
dominion
over
him
.
Because
God
is
the
supream
Lord
and
Lawgiver
,
who
only
can
impose
Laws
upon
the
conscience
;
therefore
in
his
obedience
he
doth
principally
look
to
the
will
and
authority
of
the
Lawgiver
.
This
is
a
notable
character
of
since●ity
,
to
obey
,
because
thus
saith
the
Lord
;
it
is
his
will
,
and
as
the
supream
orb
doth
carry
along
with
it
the
inferiour
orbs
,
though
against
their
particular
inclination
:
Thus
doth
the
will
of
God
,
because
supream
,
bring
the
creatures
will
into
obedience
,
when
corrupt
inclinations
do
propound
a
contrary
way
.
It
is
the
matter
of
our
prayer
which
we
are
constantly
to
pour
forth
unto
God
,
That
his
will
may
be
done
,
his
will
,
not
our
will
.
Therefore
if
sincerity
have
a
throne
in
thy
heart
,
thy
sense
will
be
as
soft
wax
to
receive
any
stamp
or
impression
from
God
;
what
God
commands
,
though
against
pleasures
,
profits
,
and
all
the
inclinations
of
thy
corrupt
heart
,
thou
doest
readily
submit
unto
.
Thus
thou
offerest
up
thy self
as
an
whole
burnt-offering
unto
God
.
Lastly
,
This
sincerity
doth
respect
the
wisdome
of
God
,
in
all
those
sharp
,
and
bitter
providential
temptations
that
a
man
may
be
exercised
with
,
for
his
faithfull
service
to
God
.
The
Scripture
doth
frequently
inform
of
this
,
what
cups
of
wormwood
they
must
drink
that
will
be
Christs
Disciples
,
what
crowns
of
thorns
they
must
endure
upon
their
heads
,
who
expect
crowns
of
glory
from
him
.
Now
the
heart
that
is
sincere
,
doth
not
cavil
and
murmur
at
Gods
dispensations
herein
,
though
so
unpleasing
to
flesh
and
blood
,
but
doth
wholly
acquiesce
in
the
wisdom
of
God
,
filencing
the
impetuous
motions
of
his
Spirit
;
God
is
wiser
than
I
,
he
knoweth
this
is
better
for
me
,
then
I
think
it
is
.
For
certainly
all
discontents
do
arise
from
this
,
we
think
God
might
have
shewed
more
love
to
us
,
and
more
wisdome
,
if
he
did
not
suffer
such
and
such
things
to
come
upon
us
:
Therefore
afflictions
and
persecutions
are
the
special
Touchstone
to
discover
our
sincerity
.
This
fire
will
manifest
whether
we
be
gold
or
drosse
,
these
winnowings
whether
chaffor
wheat
.
The
hypocrite
wanting
root
,
doth
commonly
begin
to
wither
,
when
the
Sunnes
scorching
heat
doth
arise
;
and
if
they
are
at
any
times
afflicted
for
Christ
,
it
is
against
their
wils
,
so
that
with
Simon
,
they
are
compelled
to
carry
the
crosse
of
Christ
;
but
sincerity
doth
not
only
admire
the
wisdome
of
God
in
such
dispensations
,
but
justifieth
him
,
and
condemneth
its
self
.
Thus
you
see
,
what
are
those
high
and
sublime
things
a
sincere
man
looketh
at
in
all
his
religious
wayes
:
That
whereas
in
a
bodily
way
,
the
beast
looketh
to
the
ground
,
when
man
hath
an
upright
look
towards
Heaven
:
So
even
every
natural
man
hath
a
soul
bowed
down
only
to
earthly
respects
,
while
the
sincere
heart
ascends
up
to
God
himself
.
Therefore
it
is
that
he
doth
prudently
escape
all
those
ambushments
that
low
inferiour
ends
,
are
apt
to
lay
in
his
way
,
thereby
to
intercept
him
from
arriving
at
God
himself
.
We
cannot
reckon
all
the
inferiour
and
unworthy
ends
that
are
apt
to
interpose
,
no
more
than
the
creeping
things
in
the
Sea
;
onely
some
few
we
may
instance
in
.
As
1.
Vain-glory
and
Self-applause
,
that
many
times
clippeth
the
wings
of
our
A
second
inferiour
and
base
end
,
which
would
corrupt
us
in
the
service
of
God
,
is
The
external
greatnesse
of
honour
,
or
the
seeming
profit
of
wealth
.
Simon
Magus
his
hainous
transgression
,
to
desire
the
Holy
Ghost
for
money
.
And
hath
not
this
been
as
wickedly
practised
sometimes
to
make
use
of
the
gifts
of
the
Holy
Ghost
,
or
at
least
the
pretence
of
them
for
earthly
gaine
?
To
be
religious
for
gaine
,
to
make
a
profession
for
earthly
advantages
,
what
is
this
but
to
make
use
of
God
and
his
wayes
for
money
?
And
if
you
say
,
These
are
base
and
unworthy
ends
indeed
,
this
is
to
be
a
Judas
,
to
sell
Christ
for
money
,
an
Esau
,
to
sell
our
birthright
for
pottage
.
Therefore
you
must
know
,
that
if
we
could
as
the
Peripateticks
enjoyne
,
do
virtuous
actions
for
virtues
sake
;
yet
this
were
too
low
an
end
for
a
sincere
Christian
;
when
men
do
righteous
actions
for
the
publick
good
;
when
men
performe
religious
duties
meerly
to
please
and
content
their
consciences
.
These
that
are
good
,
as
proxime
and
secondary
ends
,
being
made
the
ultimate
,
do
deprive
the
duties
of
their
true
,
proper
sincere
Christianity
.
This
is
to
take
John
Baptist
for
Christ
;
or
as
some
did
,
to
take
Christ
onely
for
some
great
Prophet
.
This
is
to
judge
sincerity
and
godlinesse
a
lesse
thing
than
it
is
;
to
take
a
counterfeit
,
for
a
precious
pearl
.
And
therefore
the
motive
of
duties
in
Popery
,
is
wonderfully
short
of
true
spiritual
ones
;
even
as
their
faith
of
true
divine
motives
,
as
they
resolve
their
faith
into
the
Authority
of
their
Church
,
so
their
religious
duties
into
their
own
power
and
merit
.
Whereas
to
be
holy
,
so
as
to
rest
in
our
holinesse
,
and
to
make
that
our
utmost
end
,
is
to
unthrone
Christ
,
and
to
put
our
graces
in
the
room
of
Gods
grace
.
So
that
we
are
not
onely
by
sincerity
to
overlook
all
earthly
objects
,
but
even
all
duties
and
inherent
graces
,
joyning
with
Christ
onely
as
the
beloved
of
our
souls
.
This
sincerity
is
that
which
maketh
the
way
to
Heaven
so
narrow
.
This
is
the
reason
why
many
are
called
,
but
few
chosen
.
If
the
external
performance
of
duties
were
enough
,
many
thousands
would
go
to
Heaven
,
more
than
do
:
but
sincerity
is
that
which
makes
every
holy
duty
so
difficult
.
SERM.
XCII
.
A
further
Discovery
of
the
Nature
and
Effects
of
Godly
Sincerity
.
2
COR.
1.
12.
In
godly
sincerity
.
GOdly
Sincerity
(
you
heard
)
did
raise
up
the
heart
of
a
man
above
all
low
and
inferiour
ends
,
fixing
it
upon
God
only
.
Now
because
I
have
spoken
much
of
this
upon
other
occasions
,
I
shall
First
,
This
sincerity
doth
comprehend
an
Universality
in
it
.
Hypocrisie
dealeth
in
pieces
and
parcels
,
it
doth
many
things
,
and
it
omitteth
many
in
necessaries
;
though
it
hath
not
perfection
of
degrees
,
yet
it
hath
of
parts
:
Therefore
sincerity
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
compleatnesse
of
all
parts
and
limbs
,
when
a
man
hath
every
part
of
the
body
,
that
is
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lot
,
or
condition
,
or
portion
to
have
,
1
Thess.
5.
23.
Hence
Jam.
1.
4.
it
is
called
entire
,
that
ye
may
be
entire
,
wanting
nothing
.
It
was
the
fault
that
Christ
found
with
the
Church
of
Sardis
,
Revel.
3.
2.
That
he
had
not
found
her
works
perfect
before
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
filled
up
.
There
were
many
empty
hollow
places
and
vacuities
,
as
it
were
,
wanting
this
grace
,
and
that
duty
which
would
have
made
her
compleat
.
Now
there
are
several
kinds
of
Universalities
,
wherein
this
sincerity
doth
discover
it self
.
There
is
an
universality
of
the
Object
matter
,
about
which
it
is
exercised
:
It
maketh
a
man
carefull
to
performe
the
greatest
duties
,
and
the
lesse
duties
:
It
accounteth
nothing
little
,
wherein
the
command
of
God
is
concerned
,
that
is
a
great
God
:
It
abstaineth
from
great
sinnes
and
little
sinnes
:
It
accounteth
no
sinne
little
,
which
cannot
be
purged
away
,
but
by
the
blood
of
Christ
.
Again
,
it
doth
faithfully
respect
all
the
Commandments
of
God
,
such
as
are
terminated
upon
God
himself
,
or
such
as
relate
to
man
.
Paul
expressed
this
sincerity
,
when
he
called
it
,
A
conscience
void
of
offence
both
towards
God
and
man
,
Act.
24.
16.
He
knoweth
true
Religion
cannot
be
without
righteousnesse
;
nor
godly
righteousnesse
without
the
duties
of
Religion
.
Furthermoee
,
there
are
duties
of
suffering
for
Christ
,
as
well
as
of
doing
for
him
:
Sometimes
it
is
farre
more
unpleasing
to
flesh
and
blood
to
suffer
for
Christ
,
then
to
be
doing
for
him
.
But
the
sincere
heart
is
prepared
for
both
,
he
doth
not
capitulate
with
Christ
about
what
he
shall
be
put
upon
:
Therefore
it
is
that
he
is
willing
to
take
up
the
crosse
,
and
to
follow
Christ
;
he
accepteth
of
those
duties
,
where
self-denial
,
and
self-mortification
are
requisite
,
as
those
which
may
be
more
gratefull
and
acceptable
unto
a
man
.
Oh
how
much
easier
is
it
to
preach
these
things
,
and
to
hear
these
things
,
then
to
practise
them
!
As
there
is
an
universality
of
the
Object
,
so
also
of
the
Subject
where
this
is
;
every
part
of
the
soul
is
sanctified
.
There
is
not
illumination
without
sanctification
;
gifts
without
grace
:
but
the
whole
man
is
rightly
constituted
.
Hence
we
told
you
,
sincerity
is
not
properly
a
grace
,
but
it
's
the
modification
of
grace
,
every
grace
is
to
be
sincere
,
1
Tim.
1.
5.
There
is
a
pure
heart
,
a
good
conscience
,
and
faith
unfeigned
.
So
that
sincerity
is
a
property
,
and
an
affection
of
every
grace
;
it
's
not
repentance
,
unlesse
sincere
;
it
's
not
faith
,
except
sincere
.
Again
,
There
is
an
Universality
of
time
and
place
.
A
sincere
man
is
godly
in
times
of
prosperity
,
as
well
as
of
adversity
;
in
times
of
health
,
as
well
as
of
sicknesse
;
on
the
week
day
,
as
well
as
the
Sabbath
.
And
so
for
places
,
Paul
saith
in
the
Text
,
it
was
in
the
world
,
as
well
as
at
Corinth
.
At
some
times
,
in
some
places
,
and
with
some
company
to
pretend
onely
for
God
,
this
discovereth
hypocrisie
in
the
bottome
.
Secondly
,
Sincerity
is
herein
remarkable
,
That
it
goeth
to
the
bottome
and
root
of
sinne
.
It
doth
not
onely
take
away
the
external
acts
,
and
so
make
a
smooth
skinne
,
but
it
giveth
good
vitals
and
inwards
:
especially
it
setteth
against
that
rotten
core
,
that
is
in
every
man
,
(
viz.
)
a
deceitfull
and
false
heart
towards
God
and
man
.
It
is
knowne
,
what
the
Psalmist
concludeth
of
every
man
,
Psal.
116.
11.
which
the
Apostle
maketh
use
of
,
Rom.
3.
4.
Every
man
is
a
lyar
;
that
is
of
himselfe
,
and
in
his
owne
nature
;
otherwise
David
and
Paul
,
were
not
lyars
in
delivering
of
this
truth
,
neither
are
regenerate
men
lyars
,
so
farre
as
the
Spirit
of
God
doth
sanctifie
them
.
But
naturally
the
hearts
of
all
men
are
deceitfull
,
full
of
lies
and
falshoods
towards
God
,
as
if
they
loved
him
,
as
if
they
repented
,
when
yet
self
is
the
motive
that
setteth
all
on
work
:
and
no
lesse
false
is
it
to
man
also
.
It
is
true
indeed
,
commonly
it
is
interpreted
by
good
Expositors
,
as
if
this
speech
did
come
from
David
in
unbelief
,
that
it
was
the
weaknesse
of
his
faith
,
thinking
as
if
Samuel
,
and
other
Prophets
had
deceived
him
about
the
Kingdome
.
But
in
this
sense
,
there
would
have
been
a
falshood
in
the
speech
;
neither
would
the
Apostle
then
have
made
that
use
of
it
,
as
he
doth
.
Besides
,
at
the
verse
before
,
he
saith
,
I
believed
,
therefore
have
I
spoken
,
which
the
Apostle
also
maketh
use
of
,
2
Cor.
4.
13.
for
freedome
and
boldnesse
in
the
profession
of
our
faith
;
therefore
it
may
very
well
be
,
that
David
from
the
strength
of
his
faith
now
in
his
persecutions
(
for
that
haste
he
speaketh
of
,
is
to
be
understood
of
his
flight
,
and
running
from
place
to
place
)
doth
encourage
himselfe
from
the
truth
of
God
,
and
is
not
dismayed
to
see
Absolom
,
and
all
his
people
prove
false
and
perfidious
:
for
the
corrupt
nature
of
man
inclineth
him
to
no
better
.
If
then
the
heart
of
a
man
be
so
naturally
prone
to
be
false
towards
God
and
man
,
to
be
mercenary
to
seek
our selves
,
to
be
hypocrites
.
This
is
the
excellency
of
sincerity
,
that
it
eateth
away
the
rotten
flesh
at
the
bottome
.
Hence
In
the
third
place
,
It
is
because
of
this
sincerity
,
that
the
way
to
Heaven
is
such
a
streight
,
and
narrow
way
:
That
Godlinesse
is
so
rare
a
Jewel
,
That
many
are
called
,
but
few
are
chosen
;
because
though
there
be
many
duties
,
many
religious
professions
,
yet
little
sincerity
of
spirit
.
Oh
,
if
there
were
no
more
required
to
goe
to
Heaven
,
than
to
hear
,
pray
,
keep
up
an
external
forme
of
Religion
,
different
from
the
course
of
the
world
,
How
easie
and
broad
would
the
way
to
Heaven
be
?
Many
thousands
more
would
goe
to
Heaven
than
doe
:
But
this
is
that
which
makes
it
so
difficult
a
thing
to
be
saved
;
because
no
duty
,
no
religious
performances
are
entertained
,
but
rejected
by
God
,
which
come
not
from
a
sincere
and
true
principle
of
grace
within
:
It
is
not
then
praying
,
but
sincere
praying
:
It
is
not
hearing
,
but
sincere
hearing
:
Yea
Martyrdome
without
sincerity
,
is
but
the
Devils
Sacrifice
:
So
that
experience
will
teach
thee
to
set
upon
religious
duties
,
from
principles
of
sincerity
,
is
a
farre
more
difficult
task
,
then
thou
ever
thoughtst
of
;
while
going
on
in
a
formal
,
customary
way
,
Heaven
could
never
be
so
difficultly
obtained
;
neither
could
those
Texts
of
Scripture
,
which
speak
of
the
holy
violence
and
agonies
that
must
be
in
the
way
to
Heaven
,
were
the
externals
of
Religion
enough
;
but
it
is
sincerity
in
these
actings
that
maketh
the
streights
.
When
we
set
upon
that
,
then
we
see
how
far
nature
,
education
,
custom
,
and
formality
may
carry
us
,
and
yet
want
the
soul
and
life
of
all
.
Therefore
,
Fourthly
,
Sincerity
is
the
proper
characteristical
difference
,
between
a
temporary
in
Christianity
,
and
a
true
convert
.
It
is
one
of
the
greatest
practical
Questions
in
Divinity
that
is
,
What
is
that
,
which
differences
between
the
common
graces
of
Gods
Spirit
,
and
the
special
?
Or
,
What
are
the
bounds
and
limits
,
whereby
we
may
know
to
distinguish
between
an
enlightned
hypocrite
,
fervent
in
all
external
,
religious
duties
,
and
he
who
is
cordially
,
and
truly
so
?
The
Question
is
,
Whether
it
be
a
specifical
or
gradual
difference
?
And
what
is
that
,
which
the
truly
godly
doth
?
And
the
foolish
Virgin
,
or
foolish
builder
cannot
do
?
And
if
we
descend
not
to
particulars
,
but
speak
in
the
general
,
then
we
must
say
,
Sincerity
is
the
essentiall
difference
.
So
that
as
rationality
maketh
the
essential
difference
between
a
man
,
and
a
beast
:
so
doth
sincerity
between
the
truly
godly
,
and
the
seeming
so
onely
.
This
made
the
difference
between
Saul
and
David
,
between
Peter
and
Judas
,
between
many
Kings
recorded
in
the
Old
Testament
,
who
did
very
much
in
the
wayes
of
the
Lord
;
and
those
who
did
seek
God
with
all
their
heart
.
So
that
by
this
you
see
,
how
much
it
lieth
us
upon
to
look
after
sincerity
in
duties
,
more
than
duties
;
after
sincerity
in
gifts
and
religious
abilities
,
more
than
gifts
:
for
this
maketh
the
Christian
.
The
other
are
but
as
the
body
and
garments
,
this
is
the
soul
.
All
thy
glorious
building
must
be
pulled
down
,
if
this
be
not
the
foundation
.
It
is
no
matter
what
standing
thy
Discipleship
to
Christ
is
of
,
nor
how
famous
thy
gifts
and
parts
are
,
nor
what
an
interest
thou
hast
in
the
thoughts
of
Professours
,
nor
what
a
stricter
way
of
Church-order
,
thou
mayest
seeme
to
set
upon
,
if
sincerity
be
not
the
salt
to
season
all
.
Oh
then
that
Christians
would
study
more
in
this
point
,
meditate
about
it
,
read
about
it
,
knowing
that
this
is
all
in
all
!
If
this
be
not
the
first
stone
laid
in
thy
spiritual
building
;
when
stormes
arise
,
thy
building
will
fall
,
and
thy
fall
will
be
the
greater
,
by
how
much
the
appearances
of
holinesse
have
been
the
greater
.
Therefore
it
is
that
sincerity
is
usually
called
by
Divines
the
Gospel-perfection
,
when
many
are
said
,
To
seeke
God
with
a
perfect
heart
;
the
meaning
is
not
,
as
if
there
were
no
sinnes
or
imperfections
cleaving
to
them
;
but
because
they
were
upright
and
sincere
:
Though
weak
faith
,
yet
if
sincere
faith
:
Though
imperfect
love
,
yet
if
sincere
love
;
this
hath
a
kinde
of
Gospel-perfection
.
Hence
of
all
the
deceits
in
the
world
,
none
is
more
dangerous
and
pernicious
,
then
when
we
take
our selves
for
upright
and
sincere
,
but
are
not
.
Fifthly
,
Sincerity
doth
carry
a
man
on
in
religious
wayes
from
principles
of
voluntarinesse
and
delight
within
.
Outward
motives
may
make
false
hearts
towards
God
set
upon
many
notable
services
;
as
we
see
in
Iehu
and
Iudas
,
&c.
But
here
was
no
voluntary
and
delightsome
principle
within
.
For
a
man
will
never
sincerely
leave
the
sweetnesse
of
his
lusts
and
profits
he
had
in
a
carnal
way
,
till
he
finde
infinitely
more
sweetnesse
,
and
delight
in
heavenly
things
.
So
that
this
doth
necessarily
accompany
sincerity
,
that
it
maketh
a
man
voluntary
and
willing
,
with
joy
and
delight
in
the
whole
work
of
God
;
Psalm
110.
3.
Thy
people
shall
be
willing
(
willingnesses
)
in
the
day
of
thy
power
.
It
is
true
,
even
the
most
upright
doe
sometimes
finde
much
deadnesse
and
unwillingnesse
to
holy
things
;
there
is
a
wearisomnesse
and
aversnesse
they
sometimes
feele
;
but
this
is
an
heavy
burden
to
them
:
They
cry
out
to
God
,
to
quicken
them
,
to
draw
them
,
to
enliven
them
;
whereas
the
insincere
man
is
carried
out
by
external
motives
:
Even
as
when
the
water
maketh
the
Mill
runne
round
,
that
of
it self
would
never
move
,
because
it
wanteth
life
within
.
Therefore
that
expression
of
Iob
is
observeable
,
Iob
27.
10.
Will
he
delight
himselfe
in
the
Almighty
?
Will
he
alwayes
call
upon
God
?
The
insincere
man
cannot
delight
in
God
,
and
therefore
his
duties
are
not
constant
and
perpetual
:
whereas
this
sincerity
doth
fill
the
heart
with
internal
principles
of
joy
,
readinesse
and
delight
in
the
wayes
of
God
.
Hence
it
is
that
the
favour
of
God
,
and
the
light
of
his
countenance
enjoyed
by
faith
,
doe
take
him
off
from
all
the
delight
he
formerly
had
in
other
things
.
As
Austin
who
was
carried
out
with
a
vehement
and
most
flagrant
desire
after
knowledge
and
learning
,
which
made
him
try
all
the
several
Sects
of
the
Philosophers
,
as
also
to
fall
into
the
Maniehee-heresie
:
When
it
pleased
God
to
make
a
powerfull
,
sincere
and
effectual
change
upon
his
soul
,
then
he
said
of
all
the
sciences
,
formerly
so
dear
to
him
,
Nunc
prae
illius
amore
vix
veniunt
in
mentem
.
The
love
of
God
made
him
scarce
ever
thinke
of
them
.
This
makes
grace
natural
(
as
it
were
)
because
the
principle
is
within
.
Sixthly
,
Sincerity
making
a
man
thus
to
worke
from
a
principle
of
readinesse
Therefore
it
is
that
he
findes
grace
to
be
a
real
lively
thing
within
him
.
Insincerity
maketh
a
man
have
onely
confused
and
general
apprehensions
about
grace
:
whereas
uprightnesse
giveth
a
man
a
reall
taste
and
experimental
feeling
of
the
same
within
him
.
A
man
without
this
reall
power
of
grace
,
under
the
most
glorious
profession
,
is
but
as
a
pictured
man
,
or
a
painted
fire
.
Who
were
more
diligent
in
the
externall
study
of
the
Law
,
than
the
Iewes
?
How
greatly
did
they
glory
in
the
knowledge
thereof
,
as
if
they
had
come
out
of
the
Fathers
bosome
?
Yet
observe
what
our
Saviour
saith
,
(
Iohn
5.
37.
)
to
them
,
Ye
have
neither
heard
his
voice
,
or
seene
his
shape
at
any
time
:
That
is
,
either
they
had
not
powerfull
,
experimentall
discoveries
of
God
upon
their
soules
:
or
though
they
had
heard
Gods
voice
many
times
in
their
Ancestours
,
and
had
seene
many
apparitions
of
God
by
Angels
,
yet
because
Christs
word
did
not
abide
in
them
,
it
's
accounted
,
as
if
they
never
had
any
knowledge
at
all
.
Hence
grace
is
often
compared
to
life
.
Now
as
a
man
that
is
alive
,
feeleth
and
knoweth
himselfe
to
be
so
:
Thus
,
where
this
spiritual
worke
of
grace
is
sincerely
putting
it selfe
forth
,
there
the
soul
hath
much
reality
in
the
sense
of
it
.
It
maketh
a
man
discourse
and
conferre
about
that
,
of
which
he
hath
experience
;
as
Paul
,
Galat.
2.
26.
I
no
longer
live
,
but
Christ
in
me
.
Many
speake
of
grace
,
as
some
doe
of
strance
Countreyes
,
wherein
they
never
travelled
.
What
they
have
by
Books
and
Mapps
that
they
discover
.
Thus
it
is
with
many
,
they
know
nothing
of
Regeneration
,
of
the
New-creature
,
but
what
they
have
by
Bookes
,
or
by
hearing
of
Sermons
,
and
therefore
have
not
such
a
reall
,
evident
and
clear
apprehension
of
Gods
grace
,
as
they
should
have
.
Now
it
's
sincerity
that
maketh
all
things
to
be
reall
,
and
in
power
,
not
in
name
and
words
onely
.
And
from
this
reall
lively
working
of
grace
sincerely
in
us
,
we
come
to
have
much
assurance
and
comfort
in
our
hearts
,
as
Paul
here
in
the
Text
,
his
rejoycing
was
from
the
testimony
of
his
conscience
concerning
his
sincerity
.
Therefore
the
hypocrite
he
never
attaineth
to
any
solid
joy
,
or
any
powerfull
assurance
about
the
favour
of
God
towards
him
.
This
experience
of
the
love
of
God
sincerely
and
really
working
in
the
heart
of
Peter
,
as
fire
in
the
bosome
,
made
him
againe
and
againe
say
to
Christ
,
That
he
loved
him
.
And
thus
Austin
in
those
reall
and
affectionate
workings
of
Gods
grace
upon
him
,
made
him
so
bold
as
to
say
,
(
Lib.
10.
Confess
.
cap.
6.
)
So
Iansenius
conjoyneth
the
words
,
Non
dubiâ
,
sed
certâ
conscientiâ
Domine
,
amo
te
,
percussisti
cor
meum
verbo
tuo
,
&
amavi
.
O
Lord
,
I
am
sure
in
my
conscience
that
I
love
thee
;
Thou
hast
smitten
me
,
and
wounded
my
heart
with
thy
Word
,
and
therefore
I
love
thee
.
So
that
let
a
man
goe
on
in
a
formall
,
customary
,
empty
way
of
Religion
:
Let
him
pray
,
heare
and
professe
Godlinesse
,
but
all
this
while
without
sincerity
,
and
the
power
of
it
;
and
afterwards
God
breake
his
heart
,
new
mould
him
,
make
him
a
new
creature
,
he
will
then
finde
such
a
wonderfull
change
,
and
see
grace
to
be
such
another
powerfull
thing
in
his
soule
over
once
he
thought
;
that
he
will
even
stand
amazed
to
see
,
what
he
is
.
Oh
little
did
I
know
,
did
I
feele
what
now
I
doe
!
When
some
few
dropp●
of
this
precious
ointment
shall
fall
into
his
soule
,
then
the
sweetnesse
will
be
incredible
,
not
onely
to
others
,
but
also
to
himselfe
,
which
he
findes
within
him
.
Thus
sincerity
doth
cause
reall
,
lively
,
and
assured
comfortable
motions
of
the
soule
in
heavenly
things
.
Not
that
the
sincere
are
alwayes
on
this
Mount
of
transfiguration
:
No
,
they
are
in
a
wildernesse
sometimes
,
as
well
as
in
a
Canaan
;
but
onely
this
is
the
nature
of
sincerity
so
to
doe
.
Thus
it
is
in
the
Idea
,
though
in
the
subject
there
are
many
times
divers
imperfections
and
weaknesses
.
To
be
sure
no
spirituall
thing
,
whether
it
be
of
grace
or
comfort
in
a
Christian
heart
,
can
be
carried
on
without
much
combate
and
conflict
.
SERM.
XCIII
.
Of
Fleshly
Wisdome
,
with
some
Principles
of
it
.
2
COR.
1.
12.
Not
with
fleshly
wisdome
.
THe
next
particular
considerable
,
is
the
manner
of
Paul's
conversation
in
this
world
,
expressed
negatively
,
Not
with
fleshly
wisdome
.
This
is
made
contrary
to
that
simplicity
and
sincerity
he
had
mentioned
before
.
Only
the
expression
doth
imply
a
two-fold
wisdome
,
the
one
heavenly
,
and
from
above
;
This
the
Apostle
doth
not
deny
,
but
at
other
times
doth
assume
to
himself
.
There
is
a
civil
prudence
necessary
in
all
Church-Officers
to
feed
and
govern
their
flock
.
There
is
also
a
spiritual
wisdome
,
whereby
we
are
able
to
understand
,
and
to
discover
the
mysteries
of
God
.
These
are
an
excellent
gift
of
God
.
And
therefore
,
1
Cor.
1.
2
,
3
,
4.
when
the
Apostle
had
renounced
all
excellency
of
speech
,
and
mans
wisdome
,
as
he
calleth
it
,
yet
vers.
6.
he
correcteth
his
expression
,
saying
,
Howbeit
we
speak
wisdome
,
yet
not
the
wisdome
of
this
world
.
So
then
,
Mans
wisdome
,
the
wisdom
of
the
world
,
is
the
same
which
is
here
called
fleshly
wisdome
.
So
that
(
I
say
)
the
expression
doth
imply
a
division
of
wisdome
into
heavenly
or
divine
;
The
wisdome
from
above
;
and
that
which
is
carnal
or
fleshly
,
the
Apostle
calleth
it
sensual
and
devilish
,
Jam.
3.
15
,
17.
Now
this
wisdome
in
the
Text
may
be
called
fleshly
,
1.
Because
of
the
root
and
original
of
it
,
which
is
the
sinfull
corruption
in
2.
It
may
be
called
fleshly
,
Because
it
forsaketh
the
rules
given
in
Gods
word
,
that
is
the
proper
fountain
of
wisdome
,
which
alone
is
able
to
make
us
wise
to
salvation
,
2
Tim.
3.
15.
and
walketh
according
to
the
prescripts
of
humane
and
sinfull
policy
.
3.
It
may
be
called
fleshly
,
Because
the
end
and
effects
of
it
,
are
onely
to
advance
man
,
and
carnal
interest
;
not
that
all
glory
and
honour
may
be
given
to
Christ
alone
.
So
that
by
this
fleshly
wisdome
,
we
are
to
understand
all
crafty
,
false
and
deceitfull
wayes
;
yea
and
all
that
pride
and
swelling
in
humane
learning
and
oratory
,
which
the
false
Apostles
gloried
in
.
From
whence
observe
,
That
the
Ministers
of
the
Gospel
are
to
carry
on
their
work
without
any
fleshly
wisdome
,
or
sinfull
policy
.
Gods
truth
doth
not
need
mans
lie
.
The
Gospel
doth
not
want
for
its
propagation
,
the
craft
and
fraud
of
ungodly
policy
.
Howsoever
Politicians
take
up
many
rules
about
worldly
greatness
;
as
,
Qui
nescit
dissimulare
,
nescit
regnare
,
&c.
And
with
Plato
,
to
say
,
That
a
lie
is
as
necessary
in
a
Common-wealth
,
as
physick
to
a
diseased
body
.
Yet
as
Christ
himself
,
so
all
the
Ministers
of
Christ
are
to
be
without
guile
in
their
mouth
.
The
Gospel
of
Christ
is
preserved
and
propagated
onely
by
such
heavenly
and
holy
meanes
,
that
God
will
own
,
and
give
a
blessing
unto
.
Christ
compareth
his
Disciples
to
Sheep
,
not
to
Foxes
.
It
is
true
,
there
is
a
Serpentine
wisdome
commended
by
Christ
.
And
our
Saviour
commissionating
his
Disciples
to
preach
the
Gospel
,
biddeth
them
,
To
beware
of
men
,
Mat.
10.
17.
but
an
offensive
,
or
a
deceitfull
way
of
walking
,
that
is
not
beseeming
the
Ministers
of
Christ
.
And
therefore
Paul
doth
frequently
disclaime
it
,
especially
,
1
Thess.
2.
3
,
4
,
5.
There
are
two
false
wayes
of
propagating
Religion
,
as
Gerhard
observeth
,
(
Cathol.
confess
.
parte
prim
.
)
Media
violentiae
,
and
Media
fraudulentiae
.
The
means
of
violence
may
be
either
in
external
,
temporal
punishments
;
or
in
tyrannical
unreasonable
Church
impositions
,
which
later
the
Apostle
doth
also
renounce
,
vers.
24.
Both
which
wayes
the
Antichristian
party
are
notorious
in
.
And
there
are
Media
fraudulentiae
,
wayes
of
hypocrisie
and
deceit
,
using
subtil
and
unjustifiable
wayes
to
bring
about
their
religious
designs
.
Now
although
it
be
the
Gospel
that
we
would
extoll
;
though
the
holy
truths
,
and
pure
worship
of
Christ
,
yet
we
must
not
make
use
of
fleshly
wisdome
herein
,
but
walk
by
Scripture-rules
.
For
it
's
Gods
grace
,
not
mans
policy
,
gives
successe
to
the
Gospel
.
Of
this
latter
we
are
to
treat
.
And
we
are
the
more
to
consider
this
point
,
for
three
Reasons
:
First
,
Because
it
is
the
nature
of
all
enemies
to
the
truth
and
holinesse
of
Christ
,
to
charge
the
godly
and
innocent
defenders
thereof
with
hypocrisie
and
policy
,
that
they
do
onely
seek
themselves
,
that
they
drive
on
politick
designes
under
religious
pretences
.
That
whereas
it
is
the
property
of
heretical
persons
to
broach
new
opinions
,
Alicujus
temporalis
commodi
causâ
,
as
Austin
putteth
in
the
definition
of
an
Heretick
,
these
judging
of
others
by
themselves
,
do
think
that
even
the
faithfull
servants
of
God
,
do
only
seek
their
own
earthly
greatnesse
and
advancement
.
Hence
we
see
even
our
Saviour
himself
so
diligent
to
remove
this
charge
from
him
,
I
seek
not
my
own
glory
,
but
the
glory
of
him
,
who
sent
me
,
John
8.
50.
So
John
7.
18.
where
our
Saviour
giveth
the
character
of
a
false
teacher
,
of
one
that
speaketh
of
himself
,
that
he
seeketh
his
own
glory
:
Thus
the
Popish
party
charge
lies
and
calumnies
upon
the
Protestants
,
as
if
they
had
used
all
politick
and
crafty
wayes
to
disseminate
their
Doctrines
.
Therefore
Lessius
the
Jesuite
,
among
his
reasons
,
why
the
Protestant
Religion
is
not
to
be
imbraced
,
maketh
this
one
,
That
Religion
(
saith
he
)
which
useth
lies
and
falshoods
to
propagate
it self
,
cannot
be
of
God
;
which
he
applieth
to
the
Protestant
Churches
.
But
as
for
the
Major
,
we
grant
it
,
as
a
sure
truth
:
True
Religion
is
only
advanced
by
truth
and
sincerity
;
whereas
errours
being
in
themselves
lies
,
are
increasing
by
the
father
of
lies
.
But
then
we
say
,
the
Church
of
Rome
is
notoriously
guilty
in
this
way
;
from
them
first
came
that
expression
of
Piae
fraudes
,
applied
by
some
to
indulgences
.
It
is
the
Church
of
Rome
that
hath
(
Revel.
17.
5.
)
upon
her
forehead
written
Mystery
;
she
is
the
harlot
,
that
like
Solomons
,
doth
wipe
her
mouth
,
and
speak
of
vows
,
pretending
Religion
,
when
she
hath
been
acting
her
leudnesse
.
But
by
how
much
the
more
the
enemies
of
Gods
Church
,
are
apt
to
charge
the
guides
therein
with
policy
and
deceitfulnesse
,
the
more
are
they
to
watch
to
their
wayes
,
and
to
walk
with
all
sincerity
.
For
these
accusations
are
believed
by
many
.
And
withall
there
is
a
generation
of
Atheistical
,
politick
men
in
the
world
,
that
hereby
are
hardened
in
their
impiety
,
as
if
Religion
were
but
a
politick
devise
of
men
,
and
therefore
matter
not
any
further
than
their
advantages
are
served
thereby
,
Whose
damnation
sleepeth
not
,
if
they
do
not
awaken
betimes
.
Secondly
,
The
second
Reason
why
this
is
to
be
attended
,
is
,
Because
all
pretenders
to
any
Religion
in
the
world
,
they
would
all
be
thought
to
be
sincere
.
None
will
own
and
justifie
hypocrisie
and
guile
to
be
lawfull
.
Indeed
the
Jesuites
they
go
high
this
way
,
when
they
defend
mental
reservations
,
and
make
equivocation
,
Prudens
defensio
rei
,
as
Valentia
.
These
are
not
onely
deceitfull
,
and
use
fleshly
wisdome
,
but
also
plead
for
it
,
yet
at
other
times
would
be
thought
very
free
from
all
such
carnal
policy
,
and
way
of
lying
.
As
Bellarmine
in
a
Sermon
of
his
,
(
Conc.
9.
de●probitate
doct.
Eccles.
)
inveigheth
against
Protestants
,
whom
he
calleth
Hereticks
,
Although
(
saith
he
)
their
Doctrine
were
true
,
yet
ought
they
to
confirme
it
with
lies
?
Nonne
satius
esset
millies
obmutescere
,
quam
semel
mentiri
?
Were
it
not
better
suffer
to
be
a
thousand
times
silent
,
then
once
to
lie
?
What
is
the
worke
of
the
Devil
,
if
this
be
not
?
Thus
a
great
Champion
of
the
Romish
Church
,
which
you
would
think
did
all
things
in
great
candour
and
ingenuity
:
And
yet
in
that
very
Sermon
reporteth
forged
lies
against
eminent
men
,
continuing
the
same
bitterness
in
Conc.
10
,
11
,
12.
as
if
his
tongue
were
set
on
fire
from
hell
.
But
there
are
two
famous
places
in
the
Scripture
,
which
may
abundantly
confirm
us
of
the
deceivable
and
false
wayes
in
the
Romane
Church
.
The
first
is
,
1
Tim.
4.
2.
where
they
are
said
,
To
speake
lies
in
hypocrisie
,
forbidding
to
marry
,
&c.
who
are
therefore
said
,
To
have
seducing
spirits
,
yea
and
a
conscience
seared
with
an
hot
iron
;
that
is
,
because
they
can
so
abominably
dissemble
both
with
God
and
man
.
The
second
place
is
,
2
Thes.
2.
9.
where
the
coming
of
that
wicked
one
is
said
to
be
after
the
working
of
Satan
,
with
all
power
,
and
signes
,
and
lying
wonders
,
in
all
deceiveablenesse
of
unrighteousnesse
.
Here
you
see
,
that
fraud
and
impostures
are
(
as
it
were
)
the
true
note
of
their
false
Church
.
But
though
this
be
so
,
yet
they
would
wash
their
Blackmoor
skin
,
and
charge
that
crime
upon
those
Churches
,
who
departed
from
them
.
Seeing
then
that
this
cousening
,
deceiving
way
is
charged
mutually
by
all
parties
upon
one
another
,
with
what
integrity
and
fidelity
doth
it
behove
those
to
walk
,
who
are
indeed
the
faithfull
Ministers
of
Christ
?
But
Thirdly
,
The
preaching
of
this
truth
is
to
take
off
those
prejudices
that
doe
too
closely
adhere
even
to
such
,
who
are
come
out
of
that
spiritual
Babylon
.
Genes.
19.
9.
He
will
needs
be
a
judge
over
us
.
They
construed
his
endeavour
against
sinne
to
be
nothing
but
usurpation
.
Thus
also
Corah
and
his
complices
accounted
all
that
Moses
and
Aaron
did
,
tyranny
and
pride
,
Numb.
16.
5.
Ye
take
too
much
upon
you
,
seeing
all
the
Congregation
is
holy
,
&c.
Wherefore
doe
ye
lift
up
your
selves
above
the
Congregation
of
the
Lord
.
And
we
may
see
by
many
Apologies
that
Paul
maketh
,
the
Galatians
and
other
Churches
could
hardly
be
perswaded
of
his
sincerity
and
love
to
them
.
If
then
thou
shalt
once
satisfie
thy self
with
this
,
that
those
Ministers
of
God
,
who
endeavour
to
bring
a
people
out
of
their
disorders
,
and
to
make
them
conformable
to
Scripture-directions
,
dare
not
look
to
themselves
herein
:
yea
they
goe
against
themselves
,
and
shew
no
fleshly
wisdome
at
all
;
but
rather
if
they
consulted
with
that
,
they
would
let
people
goe
quietly
in
the
broad
way
to
perdition
,
as
they
have
done
.
If
(
I
say
)
this
be
once
believed
by
thee
,
it
will
make
thee
with
all
alacrity
and
chearfulnesse
to
go
along
with
them
,
and
encourage
them
in
their
work
.
But
it
is
the
Devil
that
moveth
upon
that
unruly
sea
of
thy
heart
;
he
putteth
thee
into
many
vexations
and
commotions
,
whereas
if
the
Spirit
of
God
should
rebuke
both
Satan
and
thy
own
corruptions
,
thou
wouldst
with
clamnesse
reflect
upon
thy self
,
yea
reprove
thy selfe
,
saying
,
Why
should
I
be
offended
at
those
wayes
which
are
for
the
good
of
my
soule
,
which
make
to
the
getting
of
knowledge
,
and
to
the
overcoming
of
those
former
lusts
I
have
been
intangled
with
,
which
would
have
done
mee
no
good
,
but
have
destroyed
my
soul
?
These
things
premised
,
let
us
instance
in
some
principles
of
fleshly
wisdome
,
that
men
have
used
,
and
doe
use
in
the
matters
of
Religion
.
First
,
This
is
the
Proprium
quarto
modo
,
as
it
were
of
all
heretical
persons
,
To
cover
their
falshoods
with
pretended
Authority
from
the
Scripture
.
Now
this
is
meerly
fleshly
wisdome
to
regard
the
Scripture
no
further
then
by
the
words
and
phrases
thereof
thou
canst
protect
thy
errours
.
Not
to
go
to
the
word
of
God
,
as
that
Rule
by
which
thou
wilt
stand
,
or
fall
,
to
give
up
thy
heart
and
soul
,
and
all
thy
thoughts
to
be
moulded
and
framed
by
that
;
but
having
afore-hand
swallowed
down
thy
corrupt
tenets
,
then
to
go
to
Scripture
,
to
wrest
and
compell
it
(
as
it
were
)
to
speak
for
thee
.
There
is
a
great
deal
of
fleshly
wisdome
in
managing
of
false
wayes
,
but
it
is
never
more
hainous
,
yea
and
sacrilegious
,
then
when
it
doth
thus
prophanely
and
irreverently
handle
Scripture
.
If
we
expostulate
with
the
Socinian
,
he
will
grant
the
Scripture
words
,
he
will
tell
you
,
he
holdeth
Christ
to
be
a
God
,
that
by
Christs
blood
we
have
remission
of
sinnes
:
but
then
come
to
ask
him
,
In
what
sense
Christ
is
a
God
,
and
in
what
manner
we
have
remission
of
sinnes
by
Christs
death
?
then
the
poison
of
the
Viper
doth
break
forth
.
So
if
we
contend
with
the
Pelagian
,
Arminian
,
and
others
,
about
the
injury
they
doe
to
the
Grace
of
Christ
,
they
will
tell
you
,
they
are
for
Christ
,
they
doe
owne
all
the
Texts
of
Scripture
that
speak
of
grace
.
But
then
ask
,
what
they
mean
by
grace
?
And
how
farre
they
extend
the
efficacy
of
grace
?
then
their
deceit
will
appear
.
So
that
it
it
is
true
of
most
Hereticks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
They
speake
the
same
words
,
but
doe
not
thinke
the
same
things
.
Let
then
all
fleshly
wisdom
be
abhorred
,
whereby
we
goe
to
the
Scripture
onely
to
apply
the
words
thereof
to
our
lies
,
and
so
would
father
them
upon
the
Spirit
of
God
;
not
that
we
love
the
purity
and
holinesse
of
the
Scriptures
,
but
because
we
cannot
be
received
with
any
approbation
,
unlesse
we
bring
our
authority
,
pretended
at
least
from
that
.
Therefore
it
falleth
out
many
times
,
as
Tertullian
observeth
,
When
such
erroneous
persons
can
no
longer
hide
themselves
by
Scripture-words
,
that
they
directly
fall
to
accuse
the
Scripture
,
either
to
deny
it
to
be
the
word
of
God
,
or
debasing
of
it
,
as
but
a
dead
letter
,
that
so
their
corrupt
hearts
may
be
more
believed
,
than
the
Scripture
it self
.
Secondly
,
A
second
principle
of
fleshly
wisdome
,
is
,
To
hide
and
conceale
those
monstrous
births
we
have
brought
forth
,
or
else
secretly
and
in
a
clandestine
manner
to
acquaint
others
with
them
,
that
so
many
weake
persons
may
be
infected
before
those
who
are
able
and
skilfull
had
any
opportunity
to
gain-say
them
.
2
Pet.
2.
1.
The
Apostle
Peter
speaketh
of
some
,
Who
should
privily
bring
in
damnable
heresies
:
Privily
,
because
as
the
thief
hateth
the
light
,
seeing
he
onely
comes
to
steale
:
so
do
those
who
vent
their
false
errours
delight
in
secresie
,
because
the
light
will
quickly
manifest
their
falshoods
.
As
it
is
with
Moles
,
all
the
while
they
are
under
ground
,
you
can
hardly
take
them
,
but
if
once
above
ground
,
then
they
are
presently
destroyed
:
Thus
all
the
while
errours
and
falshoods
creep
under
ground
,
will
not
come
to
the
light
,
they
are
hardly
discovered
and
stopped
:
but
when
once
found
out
,
then
they
are
easily
overcome
.
Now
all
this
is
but
fleshly
wisdome
,
to
appear
no
where
but
in
the
dark
,
to
be
alwayes
hiding
our selves
under
ground
.
Therefore
they
are
said
,
2
Tim.
3.
6.
To
creep
into
houses
,
as
thieves
do
by
night
;
they
doe
all
things
closely
and
secretly
,
not
willing
to
be
brought
to
the
light
:
Whereas
we
have
our
Saviour
professing
the
clean
contrary
concerning
himself
,
John
18.
20.
I
spake
openly
to
the
world
,
I
ever
taught
in
the
Synagogue
,
and
in
the
Temple
,
whither
the
Jewes
resort
,
and
in
secret
have
I
said
nothing
.
Thus
the
Ministers
of
Christ
imitate
him
in
an
open
publick
way
.
Not
but
that
in
times
of
persecution
,
the
Disciples
of
Christ
have
had
their
private
meetings
,
and
have
fled
from
the
wrath
of
Magistrates
,
which
the
Apostle
attributeth
to
the
faith
of
the
godly
,
not
their
fear
,
Heb.
11.
37.
Only
when
it
was
a
case
of
confession
,
and
their
duty
publickly
to
give
testimony
to
the
truths
of
God
,
then
no
torments
could
make
them
decline
it
.
SERM.
XCIV
.
Principles
of
Fleshly
Wisdome
used
in
the
Propagation
of
the
Gospel
.
2
COR.
1.
12.
Not
with
fleshly
wisdome
.
WE
are
describing
the
several
particulars
of
fleshly
wisdome
,
which
men
have
made
in
the
matters
of
Religion
,
all
which
are
renounced
by
the
Apostle
in
this
Text.
The
first
in
order
I
shall
now
propound
is
,
To
advance
those
men
who
have
been
of
their
way
,
by
lies
attributing
glorious
things
to
them
,
and
as
much
disparaging
and
falsly
accusing
all
such
who
have
been
in
a
contrary
way
of
Religion
to
them
.
This
hath
been
the
subtil
policy
and
stratagem
in
the
Church
of
Rome
.
For
no
Church
in
the
world
hath
abounded
more
in
fleshly
wisdome
then
she
hath
done
.
How
notoriously
absurd
and
ridiculous
are
they
in
relating
many
foolish
miracles
done
by
their
Saints
?
Yea
they
attribute
many
wonderfull
things
to
some
as
Saints
,
when
there
were
never
any
such
persons
in
the
world
,
as
many
learned
Writers
hold
there
were
never
such
persons
as
St
George
,
and
St
Christopher
,
and
yet
what
fabulous
miracles
are
reported
of
them
?
And
truly
to
read
the
lives
of
their
Popish
Saints
,
would
make
a
man
nauseate
their
Religion
,
they
are
written
by
such
who
did
so
much
serve
their
affections
,
and
drive
on
their
designes
:
Which
made
Canus
,
even
a
Papist
,
complaine
of
it
,
though
he
saith
he
doth
,
Dolenter
dicere
magis
quam
contumeliose
,
speake
it
with
grief
rather
than
with
reproach
.
The
lives
of
Heathens
(
saith
he
)
[
Canus
loc.
Theolog.
Lib.
11.
cap.
6.
]
are
written
with
more
truth
by
Heathenish
Writers
,
then
of
Saints
by
Catholicke
Writers
.
Laertius
hath
more
faithfully
related
the
lives
of
the
Philosophers
,
and
Suetonius
the
lives
of
the
Caesars
,
then
ours
have
done
the
lives
of
Saints
.
Which
maketh
him
goe
on
,
and
say
,
That
he
who
wrote
that
Booke
,
which
is
called
Aurea
Legenda
,
was
a
man
Perrei
oris
,
and
Plumbei
cordis
:
He
that
wrote
the
Golden
Legend
,
was
a
man
of
an
iron
Fore-head
,
and
a
leaden-Heart
.
Now
all
this
is
nothing
but
fleshly
wisdome
,
not
to
regard
the
truth
:
But
onely
what
will
make
for
advantage
,
whereas
we
may
see
wonderfull
sincerity
in
the
Apostles
in
this
very
matter
;
They
did
use
no
fleshly
wisdome
at
all
,
but
doe
record
their
owne
infirmities
as
well
as
miracles
.
Doth
not
the
Evangelist
Matthew
relate
how
he
was
a
Publican
?
Is
not
Peter's
deniall
of
his
Master
,
in
all
the
aggravations
of
it
recorded
?
Are
not
the
strifes
of
the
Disciples
about
primacy
mentioned
?
Doe
we
not
read
of
Paul
and
Barnabas
their
sharp
contention
?
Did
not
Paul
withstand
Peter
to
the
face
,
because
he
was
worthy
to
be
reproved
?
Certainly
the
want
of
fleshly
wisdome
,
and
carnall
policy
in
the
Apostles
,
doing
all
things
with
sincerity
and
integrity
,
as
well
when
it
maketh
against
them
as
for
them
,
doth
plainly
evidence
,
that
they
were
of
God
.
Christ
doth
not
need
the
concealement
of
our
imperfections
.
The
more
unworthy
the
instruments
are
,
the
more
is
his
glory
in
bringing
about
his
ends
by
them
.
Thus
Austin
was
not
ashamed
to
leave
to
the
world
a
publick
confession
of
his
youthfull
vanities
and
follies
.
And
Beza
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
expose
himselfe
to
shame
upon
that
very
word
,
Matth.
1.
19.
where
shewing
that
in
Plutarch
one
Archilochus
a
Poet
,
for
dishonest
verses
which
he
had
made
,
he
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
expose
himselfe
to
shame
,
Quod
mihi
aliquando
accidit
,
&c.
Which
was
once
my
case
(
saith
he
)
while
a
young
man
,
and
not
yet
admitted
into
the
Church
;
which
blot
,
I
hope
,
I
have
washed
away
both
by
sayings
and
deeds
.
He
was
a
Papist
while
he
made
those
wanton
verses
:
Therefore
they
need
not
upbraid
him
so
for
them
,
especially
seeing
he
manifested
his
repentance
for
them
.
Therefore
Beza
did
say
of
his
adversaries
,
Isti
homines
invident
mihi
gratiam
Dei
.
These
men
envy
me
the
grace
of
God
.
As
fleshly
wisdome
is
seene
thus
in
an
hyperbolical
admiration
of
men
of
our
own
way
,
not
at
all
taking
notice
of
their
imperfections
:
so
is
it
no
lesse
manifest
in
the
dispraising
,
disgraceing
and
falsely
traducing
those
who
are
dissentients
from
us
.
This
is
fleshly
wisdome
to
disgrace
and
calumniate
those
who
are
against
us
by
forged
lies
.
As
the
Heathens
of
old
said
,
The
Christians
worshipped
an
Asses
head
,
and
that
at
their
love-feasts
all
wantonnesse
and
uncleannesse
were
committed
.
It
is
Bellarmine's
boast
,
That
no
Catholickes
are
found
to
praise
the
Doctrine
or
lives
of
Heretickes
,
which
is
it selfe
false
.
For
to
omit
many
instances
,
Stapleton
saith
of
Calvin
,
though
he
subjoyneth
enough
to
marre
all
,
That
he
is
an
Interpreter
for
the
letter
of
the
Scripture
,
Ita
diligens
,
ita
elegans
,
ita
suavis
,
&c.
(
In
Antid.
Evang.
in
Praefat.
)
So
diligent
,
so
elegant
,
so
sweet
that
many
Papists
did
reade
him
.
Yea
(
saith
he
)
I
have
heard
many
wish
that
those
things
which
are
disputed
in
his
Commentaries
against
the
Church
,
and
its
faith
,
were
taken
out
,
and
then
they
would
be
very
greatly
usefull
.
But
if
it
were
true
,
that
no
Papists
did
praise
the
Protestants
;
this
is
not
for
their
honour
,
but
reproach
;
it
being
a
duty
to
acknowledge
the
gifts
and
abilities
that
are
in
men
,
though
we
abominate
their
errours
and
vices
.
So
that
it
is
wholly
fleshly
wisdome
in
them
thus
to
suppresse
the
excellency
of
those
who
are
against
them
.
Yea
,
if
they
stayed
here
,
it
were
pardonable
;
but
they
doe
most
prodigiously
vent
,
and
publish
horrible
lies
about
Luther
and
Calvin
,
as
if
they
had
beene
monsters
of
men
for
their
impieties
.
But
all
this
is
wisdome
from
the
Devil
,
and
God
hath
turned
all
their
cursing
into
blessing
.
In
the
second
place
,
It
is
fleshly
wisdome
to
maintaine
any
such
pernicious
and
deceitfull
Doctrines
,
as
doe
maintaine
falshood
and
deceit
,
and
thereby
as
much
as
lieth
in
them
,
overthrow
all
humane
societies
.
The
Priscillianists
of
old
did
maintaine
,
That
it
was
lawfull
to
lie
,
and
sweare
,
and
say
any
thing
,
so
that
they
kept
the
heart
pure
.
And
the
Papists
(
I
meane
the
Jesuited
ones
)
they
come
neare
them
;
for
they
doe
professedly
dipute
for
the
lawfullnesse
of
Equivocation
and
Mental
Reservation
;
yea
they
call
it
prudence
.
And
as
the
Pelagians
of
old
,
who
privately
to
their
Disciples
,
did
plainly
declare
their
opinions
,
but
in
publick
spake
craftily
and
ambiguously
,
thereby
to
deceive
others
,
as
if
they
were
Orthodox
,
alledging
Christs
example
,
who
to
the
multitude
spake
in
Parables
,
but
opened
them
plainly
to
his
Disciples
:
so
would
these
fasten
upon
Christ
,
and
holy
men
recorded
in
Scripture
,
instances
of
equivocation
.
But
the
Scripture
commands
us
,
To
lay
aside
lying
,
speaking
every
man
the
truth
to
his
neighbour
,
Ephes.
4.
25.
And
this
is
subjoyned
as
a
necessary
consequent
of
putting
on
the
new
man
.
Austin
wrote
much
against
this
way
of
lying
.
And
certainly
seeing
that
words
are
appointed
to
signifie
our
mind
to
another
;
if
we
pervert
them
to
the
contrary
end
to
deceive
them
,
we
doe
overthrow
the
foundation
of
spiritual
and
civil
societies
.
It
is
one
thing
indeed
not
to
reveale
all
the
truth
,
when
not
required
,
or
commanded
,
this
may
sometimes
be
done
;
but
to
deny
the
truth
,
or
equivocate
,
this
doth
no
wayes
become
those
,
who
with
sincerity
,
and
not
with
fleshly
wisdome
,
are
to
propagate
the
Gospel
.
If
you
say
,
for
all
the
Church
of
Rome
hath
used
such
carnal
policy
,
yet
she
continueth
in
her
externall
prosperity
,
she
is
not
blasted
and
crossed
in
her
designes
:
and
therefore
Bellarmine
would
take
advantages
of
the
Protestants
by
this
,
If
(
saith
he
)
the
Church
of
Rome
be
so
vile
and
impure
as
you
say
she
is
;
if
she
use
!
all
those
unlawfull
and
ungodly
wayes
to
keep
up
her
glory
,
then
it
's
the
greater
argument
,
that
her
constitution
is
of
God
,
that
all
her
craft
and
wickednesse
hath
not
yet
ruined
her
.
But
to
this
doubt
it
is
easily
answered
,
That
by
the
Scripture
we
know
it
is
foretold
,
that
he
must
prevaile
for
a
long
time
in
the
Church
:
and
therefore
their
successe
,
notwithstanding
all
their
cruelty
and
craft
,
is
not
to
be
any
stumbling
block
to
such
who
believe
the
Scriptures
.
The
third
instance
of
fleshly
wisdome
to
propagate
Religion
by
,
is
,
To
indulge
men
in
their
lusts
and
sinnes
,
that
so
the
party
which
followeth
them
,
may
be
the
more
numerous
.
This
is
fleshly
wisdome
in
an
high
degree
of
impiety
;
and
yet
in
this
also
the
Church
of
Rome
hath
beene
notorious
,
when
other
Churches
have
by
their
good
Discipline
cast
out
some
offenders
for
scandalous
impieties
;
They
have
appealed
to
the
Church
of
Rome
in
that
case
and
she
craftily
laying
hold
on
the
opportunity
,
hoping
thereby
to
establish
her
Supremacy
,
would
like
Absolom
say
to
every
one
that
came
,
that
his
cause
was
good
;
and
by
this
policy
in
indulging
and
encouraging
such
licentious
offenders
,
whom
other
Churches
would
not
endure
as
members
:
At
last
with
other
politick
devises
,
she
arrived
to
that
amplitude
of
power
,
she
now
glorieth
in
.
We
might
instance
in
other
subtil
forgeries
,
as
the
corrupting
or
denying
some
Canons
made
in
the
Council
of
Nice
,
thereby
to
translate
the
chief
Patriarchship
to
her self
;
a
famous
cheat
,
and
discovered
most
palpably
to
the
shame
of
the
Romane
party
,
of
which
there
is
much
in
Ecclesiastical
Authours
;
as
also
the
pretence
of
Constantines
donation
,
a
forged
he
like
the
rest
.
This
I
shall
insist
upon
,
as
greatly
considerable
,
The
indulging
of
people
in
prophanenesse
,
as
also
in
horrible
ignorance
,
that
so
they
may
rule
without
controll
.
And
how
well
were
it
if
this
fleshly
wisdome
were
inclosed
in
the
Romane
Conclave
?
Are
there
not
too
many
in
the
Protestant
Churches
,
that
out
of
a
desire
either
to
please
men
,
or
increase
their
earthly
advantages
promote
a
promiscuous
admission
of
all
to
the
Lords
Table
,
making
no
difference
betweene
the
clean
and
unclean
.
This
I
confesse
is
the
way
to
be
applauded
by
the
most
:
This
is
that
which
will
give
best
content
to
all
:
This
is
accounted
wisdome
and
moderation
;
but
Wisdome
is
justified
of
her
children
;
and
the
holy
institution
of
Christs
,
will
be
owned
by
those
who
worship
God
in
Spirit
and
truth
:
But
this
fleshly
wisoome
whereby
we
please
all
,
and
indulge
men
in
their
lusts
,
is
seldome
successefull
;
but
fire
will
come
out
of
the
Bramble
,
when
it
doth
not
out
of
the
Fig-tree
to
consume
:
I
meane
even
prophane
and
wicked
spirits
are
many
times
stirred
up
by
God
to
oppose
such
corrupt
Teachers
,
when
the
godly
meddle
not
at
all
.
For
God
doth
many
times
make
use
of
the
wickednesse
of
one
ungodly
man
,
to
torment
another
.
Yea
Luther's
first
stirrings
against
the
abuses
of
Popery
,
were
not
so
pure
and
sincere
,
as
afterwards
when
the
light
and
grace
of
God
came
more
upon
him
.
It
is
therefore
a
great
duty
incumbent
upon
the
Ministers
of
the
Gospel
,
to
walk
sincerely
by
Christs
rule
in
their
pastoral
exercises
,
avoiding
this
fleshly
wisdome
,
which
though
it
may
seeme
sometimes
to
prevent
a
mischiefe
,
yet
as
it
did
to
David
,
doth
afterwards
plunge
in
a
greater
calamity
.
And
indeed
going
to
carnal
policy
in
Church-administrations
,
is
but
like
going
to
witches
and
wizards
,
forsaking
Gods
way
,
which
never
bringeth
a
perfect
cure
.
Fourthly
,
Then
is
carnal
wisdome
used
to
propagate
Religion
,
When
by
it
we
propound
carnal
and
selfish
ends
to
our selves
,
not
the
glory
of
God
,
and
advancing
the
power
and
purity
of
his
Ordinances
.
This
is
that
which
Paul
doth
principally
disclaim
,
I
seek
not
you
but
yours
,
saith
he
in
this
Epistle
,
2
Cor.
12.
14.
And
that
they
might
be
perswaded
hereof
,
he
would
take
no
maintenance
of
them
,
but
made
use
of
other
Churches
,
that
he
might
spare
them
;
yea
sometimes
working
with
his
own
hands
.
How
farre
this
is
imitable
by
the
Ministers
of
the
Gospel
now
,
as
many
do
upbraid
them
with
this
example
of
Paul
,
will
be
clearly
and
fully
evidenced
(
God
assisting
in
its
time
)
for
we
shall
meet
with
this
part
of
Paul
expresly
mentioned
and
insisted
on
by
him
in
this
Epistle
.
But
it
is
worth
the
observation
,
that
Paul
by
no
way
he
took
,
could
escape
the
slander
of
a
self-seeker
.
For
if
in
that
case
he
had
burdened
the
Church
of
Corinth
,
the
false
Apostles
would
have
calumniated
him
,
as
using
a
cloak
of
covetousness
,
and
seeking
himself
:
But
now
because
he
will
not
do
so
,
see
how
this
is
interpreted
as
a
carnal
designe
also
;
for
so
he
bringeth
in
their
objection
,
vers.
16
,
Be
it
so
,
I
did
not
burden
you
,
but
being
crafty
,
I
tooke
you
with
guile
.
This
was
suggested
against
Paul
,
they
made
this
construction
of
Paul's
not
burdening
them
,
that
he
did
this
out
of
craft
,
that
they
should
think
themselves
the
more
ingaged
unto
him
;
and
so
by
this
means
,
he
get
the
more
dominion
over
them
.
Thus
what
shall
Paul
do
,
if
he
doth
not
take
maintenance
,
it
is
his
craft
,
and
if
he
doth
,
it
is
his
craft
?
By
this
instance
we
see
,
how
much
we
are
to
avoid
all
fleshly
wisdome
,
for
do
what
we
will
,
it
shall
be
charged
upon
us
.
Only
when
we
have
this
sincerity
of
conscience
within
to
comfort
and
support
us
,
this
will
be
a
means
to
make
us
bear
the
slanders
of
enemies
with
greater
alacrity
.
Now
as
we
said
,
then
we
may
certainly
conclude
,
we
are
guided
by
fleshly
wisdome
;
when
our
aimes
in
our
ministerial
way
is
either
glory
,
and
applause
,
which
was
the
poison
of
the
Pharisees
duties
;
or
earthly
wealth
and
external
pomp
;
which
motives
do
easily
creep
in
,
unlesse
grace
be
the
porter
to
keep
the
door
of
the
soul
.
We
see
even
the
Disciples
themselves
,
and
that
twice
contending
about
superiority
;
and
once
this
was
done
when
our
Saviour
was
fore-telling
them
of
his
sad
sufferings
,
and
how
they
should
be
scattered
.
And
truly
this
should
much
prevail
with
us
to
walk
by
sincere
rules
,
because
nothing
doth
more
awe
peoples
hearts
,
nothing
doth
more
erect
a
throne
of
fear
and
reverence
in
mens
hearts
,
so
much
as
integrity
.
Even
Herod
did
fear
John
,
because
he
was
a
just
man
;
he
saw
he
was
not
carried
by
carnal
pinciples
,
and
that
made
Herod
reverence
him
,
Mark
6.
20.
And
thus
it
was
with
Christ
himself
also
,
this
made
the
people
so
greatly
flock
after
him
,
because
the
hypocrise
and
self-seeking
of
the
Pharisees
began
to
be
made
clear
to
them
.
And
thus
the
integrity
of
our
Reformers
was
precious
:
whereas
the
luxury
,
pride
and
ambition
of
the
Roman
Clergy
began
to
be
apparent
.
Yea
before
Luther's
time
,
the
Church
generally
groaned
under
them
,
which
made
Berengarius
call
them
Romanos
Pompifices
,
and
Pulpifices
,
as
regarding
their
pompe
and
belly
more
than
their
ministerial
duty
.
Lastly
,
(
For
the
differences
I
promised
to
speak
to
between
fleshly
wisdome
,
and
heavenly
wisdome
,
as
also
civil
prudence
,
may
be
considered
in
the
next
particular
.
)
Fleshly
wisdome
is
seen
,
In
glorying
and
boasting
of
humane
eloquence
and
philosophical
demonstrations
.
This
some
make
to
be
a
great
part
of
,
if
not
the
only
sense
of
fleshly
wisdome
.
And
certainly
this
is
that
which
Paul
renounceth
,
1
Cor.
2.
1
,
3
,
4.
the
end
whereof
was
,
that
their
faith
might
not
stand
in
the
wisdome
of
men
,
but
the
power
of
God
.
And
therefore
the
Thessalonians
are
commended
,
1
Thess.
2.
13.
That
they
received
the
Gospel
,
not
as
the
word
of
men
,
but
as
of
God
,
which
effectually
worketh
in
those
that
believe
.
That
there
may
be
no
use
made
of
humane
learning
,
much
lesse
that
it
is
not
lawfull
to
improve
the
gifts
and
abilities
of
learned
men
in
our
Ministry
,
I
think
is
scarcely
in
an
absolute
sense
denied
by
any
orthodox
.
But
then
they
give
this
Caution
,
That
such
things
must
not
be
done
out
of
ostentation
,
but
edification
,
and
conviction
;
neither
must
we
so
preach
that
our
auditors
should
be
more
affected
with
the
oratory
or
learning
,
than
the
matter
,
the
gifts
and
parts
of
a
Minister
,
more
than
the
holy
truths
which
are
delivered
for
information
and
conversion
.
And
therefore
as
we
the
Ministers
of
the
Gospel
are
to
take
heed
of
all
fleshly
wisdome
,
especially
this
latter
,
which
is
so
subtil
a
thief
,
ready
to
steal
away
our
treasure
:
So
ought
you
the
hearers
to
take
heed
of
all
fleshly
wisdome
.
For
it
is
this
only
maketh
you
go
away
unconverted
,
unhumbled
,
unreformed
,
your
conscience
,
your
mind
condemns
you
for
it
,
but
only
fleshly
wisdome
will
not
let
you
obey
.
As
(
I
say
)
we
are
to
take
heed
of
this
universally
;
so
especially
that
you
do
not
regard
the
parts
,
learning
and
oratory
of
a
Minister
more
than
holy
matter
.
You
must
hear
from
a
sincere
heart
,
you
must
come
to
our
Ministry
with
godly
simplicity
,
as
well
as
we
are
to
preach
so
;
and
it
is
hard
to
say
,
whether
is
more
difficult
,
to
preach
without
fleshly
wisdome
,
or
hear
without
it
.
Do
you
desire
to
know
nothing
,
but
Jesus
Christ
crucified
?
Are
ye
not
like
children
that
look
upon
Books
,
more
to
see
the
gayes
and
gaudy
flourishes
,
than
the
matter
contained
therein
?
Do
ye
not
mind
more
what
may
tickle
your
ear
,
please
your
fancy
,
then
what
may
wound
your
heart
?
Aristotle
even
to
his
Lecture
of
moral
Philosophy
,
doth
require
one
who
is
purged
from
his
lusts
.
How
much
rather
is
the
word
of
God
to
be
received
with
a
pure
and
mortified
heart
?
Oh
this
flesnly
wisdome
will
prove
cursed
folly
at
last
!
In
the
flames
of
hell
thou
wilt
cry
out
of
this
,
Oh
wretch
that
I
was
,
I
thought
to
be
wise
for
my self
,
and
how
unspeakably
am
I
undone
thereby
!
SERM.
XCV
.
Of
the
Grace
of
God
which
Paul
exalteth
above
Fleshly
Wisdome
,
and
ascribeth
all
unto
.
2
COR.
1.
12.
But
by
the
grace
of
God
.
THe
third
particular
,
which
qualifieth
the
Apostles
conversation
in
this
world
,
cometh
in
order
to
be
treated
on
,
which
is
set
down
Oppositely
,
But
by
the
grace
of
God
.
This
is
added
;
partly
to
exclude
all
pride
and
presumption
in
himself
.
For
having
declared
his
integrity
,
lest
it
might
be
thought
,
that
though
he
did
not
confide
in
carnal
wisdome
,
yet
he
might
in
his
own
integrity
;
he
addeth
,
The
grace
of
God
;
shewing
thereby
,
that
he
trusted
in
that
alone
.
And
then
partly
it
is
spoken
,
in
opposition
to
fleshly
wisdome
.
For
seeing
it
might
be
demanded
,
If
Paul
did
not
use
the
wisdome
of
the
world
,
How
could
it
come
about
,
that
he
should
have
such
success
in
his
preaching
,
that
the
Gospel
should
have
such
a
full
and
glorious
course
by
his
Ministry
?
He
resolveth
it
into
the
grace
of
God
,
that
did
go
along
with
him
:
it
was
neither
his
gifts
,
or
his
graces
,
but
the
power
and
grace
of
God
,
directing
and
protecting
of
him
,
in
his
ministerial
imployment
.
Thus
Paul
and
Barnabas
,
Acts
14.
26.
are
by
the
brethren
recommended
to
the
grace
of
God
for
the
work
,
which
they
fulfilled
.
So
that
whereas
the
word
Grace
in
the
New
Testament
,
hath
several
significations
;
the
principal
whereof
is
the
favour
and
meer
mercy
of
God
without
us
.
The
lesse
principal
,
is
the
Effects
thereof
;
and
the
Effects
of
this
Grace
,
are
either
of
sanctification
,
or
administration
and
service
.
We
may
comprehend
all
these
in
the
word
[
Grace
;
]
but
especially
the
latter
,
the
effects
of
grace
;
and
of
those
effects
,
chiefly
those
ministerial
gifts
,
with
the
successe
thereof
,
that
Paul
was
enriched
with
.
What
is
this
grace
of
God
,
saith
Chrysostome
?
It
is
(
saith
he
)
the
wisdome
and
power
God
bestowed
upon
him
,
whereby
through
miracles
and
other
wayes
,
especially
,
that
coming
without
humane
learning
,
and
oratory
of
the
world
,
he
did
overcome
the
greatest
Philosophers
and
Rhetoricians
,
whom
the
world
did
admire
.
This
was
the
grace
of
God
upon
Paul
,
which
he
also
mentioneth
as
the
original
of
all
the
fruit
of
his
labours
,
not
attributing
any
thing
to
himself
,
1
Cor.
15.
10.
I
laboured
more
abundantly
than
they
all
,
yet
not
I
,
but
the
grace
of
God
which
was
with
me
.
Now
although
by
grace
is
meant
principally
the
grace
called
,
Gratiis
data
,
common
ministerial
gifts
and
favours
of
God
,
yet
because
it
is
opposed
to
fleshly
wisdome
and
carnal
policy
.
There
is
also
necessarily
contained
heavenly
wisdome
,
whereby
Paul
did
avoid
all
sensual
and
deceitfull
wayes
,
walking
closely
according
to
the
Word
,
the
fountain
of
all
spiritual
wisdome
.
For
as
the
Scriptures
are
a
farre
surer
Rule
,
even
to
Civil
Governours
and
Magistrates
,
then
Tacitus
,
Machiavel
,
or
others
,
cryed
up
by
humane
,
worldly
wise
men
,
even
in
their
civil
administrations
:
So
much
more
is
it
a
sure
Starre
for
all
the
spiritual
Officers
of
the
Church
to
manage
their
affaires
by
,
if
they
do
look
for
successe
.
From
the
Scripture
both
Magistrates
and
Ministers
may
learne
wisdome
for
their
respective
administrations
.
Paul
therefore
,
what
ever
it
be
that
goeth
on
prosperously
in
his
ministerial
worke
,
doth
not
attribute
it
either
to
his
sincerity
,
much
lesse
to
any
humane
policy
,
which
he
renounceth
,
but
wholly
to
the
grace
of
God
assisting
of
him
,
and
going
constantly
along
with
him
.
Observe
,
That
it
is
the
property
of
those
who
are
godly
to
take
nothing
to
themselves
,
but
to
give
all
to
the
grace
of
God
.
You
see
here
,
though
Paul
was
so
eminent
for
godlinesse
,
and
so
admirable
for
gifts
,
yet
he
maketh
the
grace
of
God
to
be
alone
the
sole
Authour
of
all
spiritual
successe
.
This
subject
the
Apostle
doth
very
willingly
enlarge
himself
upon
,
wheresoever
he
hath
occasion
:
Hence
in
the
fore-mentioned
place
,
1
Corinth.
15.
10.
he
saith
,
By
the
grace
of
God
I
am
what
I
am
.
The
grace
of
God
made
him
an
holy
man
;
The
grace
of
God
made
him
an
eminent
Apostle
;
he
had
nothing
as
a
private
Christian
,
or
as
an
Officer
,
but
by
the
grace
of
God
;
and
because
many
may
have
grace
in
a
common
way
bestowed
upon
them
,
that
yet
abuse
it
,
as
Judas
;
he
addeth
,
This
grace
was
not
in
vain
.
Yet
lest
it
should
be
thought
that
it
was
his
improvement
of
the
grace
bestowed
,
that
made
it
so
effectual
,
he
presently
correcteth
his
expression
,
Yet
not
I
,
but
the
grace
of
God
,
which
was
with
me
.
As
it
is
not
the
pen
,
but
the
Writer
that
is
a
cause
of
fair
Characters
.
Let
us
discover
this
Doctrine
.
And
First
,
We
see
the
Apostle
rejoycing
in
the
sincerity
of
his
heart
,
and
yet
acknowledging
all
to
the
grace
of
God
,
so
that
these
two
may
well
stand
together
to
take
comfort
from
our
holinesse
,
yet
to
put
our
trust
in
nothing
but
the
grace
of
God
.
It
is
true
,
this
is
a
very
hard
lesson
to
performe
,
there
is
required
much
skill
and
prudence
herein
;
for
we
are
apt
to
runne
into
extreames
:
Either
through
unbelief
and
peevishnesse
,
we
nourish
doubts
and
perplexing
thoughts
in
our selves
,
not
taking
notice
of
the
grace
of
God
in
us
:
Or
else
,
if
we
doe
behold
it
,
and
rejoyce
in
it
,
we
are
presently
in
a
secret
manner
lifted
up
,
and
confident
thereby
.
But
we
see
by
the
Apostles
practice
,
both
are
consistent
together
:
So
that
the
people
of
God
are
diligently
to
labour
after
this
heavenly
frame
of
heart
.
To
be
in
doubts
and
fears
about
thy
condition
,
is
to
live
in
the
jaws
of
hell
,
and
to
be
presuming
or
carnally
confident
of
thy
graces
,
is
the
next
door
to
a
sad
and
miserable
downfall
.
Secondly
,
It
is
not
enough
to
acknowledge
the
grace
of
God
in
the
general
,
but
so
to
set
up
grace
as
to
give
all
to
it
.
The
Apostle
maketh
an
immediate
Pelagian
,
Arminian
,
the
Socinian
and
Papist
,
all
these
doe
acknowledge
grace
;
but
when
we
come
to
the
root
of
the
matter
,
it
's
nothing
at
last
,
but
the
free-will
and
workes
of
a
man
.
It
is
his
good
use
of
grace
,
that
doth
determine
and
make
all
things
effectual
,
not
grace
it self
:
And
this
is
the
rather
to
be
noted
,
because
Stapleton
would
antidote
against
Calvin's
poison
,
as
he
speaketh
from
this
Text.
For
whereas
Calvin
taking
notice
of
the
Apostles
glorying
,
in
the
testimony
of
his
conscience
concernin
his
sincerity
,
doth
shew
,
that
Paul
hereby
doth
not
oppose
that
command
,
Let
him
that
glorieth
glory
in
the
Lord
,
because
Paul
giveth
all
to
the
grace
of
God
,
and
resteth
alone
upon
that
.
From
this
,
Stapleton
would
excuse
the
Papists
also
,
because
they
acknowledge
all
good
workes
to
come
from
grace
:
Their
merits
are
founded
onely
upon
Christs
merits
.
Even
as
it
doth
not
derogate
from
the
power
of
God
,
that
he
useth
second
causes
in
natural
things
,
because
they
are
subordinate
to
him
,
both
in
their
being
and
operation
;
but
it
doth
illustrate
as
his
bounty
,
so
his
power
the
more
to
make
other
things
powerfull
:
Thus
saith
he
,
it
is
not
injurious
to
the
grace
and
merits
of
Christ
,
if
we
attribute
merit
to
our
workes
,
seeing
this
cometh
onely
from
Christ
;
but
it
argueth
his
fullnesse
and
rich
grace
the
more
,
that
communicateth
of
it
to
us
.
So
that
(
saith
he
)
to
put
trust
in
the
workes
of
grace
,
as
the
proxim
and
immediate
cause
,
but
in
the
grace
of
God
,
as
the
chiefe
and
universal
cause
,
is
no
derogation
to
the
honour
and
glory
of
Christ
.
But
that
of
the
Apostle
must
be
alwayes
remembred
,
If
of
grace
,
then
not
of
workes
,
otherwise
grace
is
no
more
grace
.
It
is
not
grace
,
unlesse
it
be
grace
every
way
:
And
therefore
to
make
our
workes
the
second
causes
to
trust
in
,
though
it
be
not
so
high
a
wickednesse
as
to
exclude
Christ
throughly
,
yet
it
doth
in
part
,
and
therefore
as
in
the
matter
of
worship
,
we
admit
of
no
primary
and
secondary
worship
,
no
more
than
a
primary
and
secondary
God
:
So
it
is
in
matter
of
trusting
,
we
must
depend
only
upon
Christ
,
not
but
that
holinesse
and
godly
works
are
necessarily
required
,
but
not
as
causes
under
any
subtil
distinctions
whatsoever
.
These
two
things
premised
,
let
us
now
consider
,
What
is
that
grace
which
the
Apostle
doth
here
exalt
against
all
fleshly
wisdome
.
And
First
,
As
the
ground-work
of
all
,
there
is
to
be
understood
,
That
grace
of
God
,
whereby
he
was
called
out
of
that
pharisaical
estate
,
and
condition
of
enmity
against
Christ
,
to
be
a
faithfull
and
ready
servant
to
him
.
This
wonderfull
grace
of
God
to
him
,
doth
often
melt
the
heart
of
Paul
,
he
speaketh
of
it
with
aggravating
particulars
,
as
much
as
may
be
.
Thus
Galat.
1
,
15.
When
it
pleased
God
,
who
called
me
by
his
grace
,
to
reveale
his
Sonne
in
me
,
&c.
And
therefore
1
Tim.
1.
15
,
16.
he
acknowledged
himself
an
instance
,
(
Because
the
chiefest
of
sinners
,
)
of
the
long-suffering
of
Christ
.
In
Paul's
conversion
there
were
no
preparations
,
no
merits
of
congruity
,
there
was
no
docible
and
fitted
dispositions
:
Insomuch
that
the
adversaries
to
Gods
grace
do
acknowledge
Paul's
conversion
to
be
an
extraordinary
thing
.
In
the
midst
of
his
persecuting
sury
,
when
God
might
have
struck
him
dead
with
thunder
and
lightnings
from
Heaven
,
and
so
send
him
quick
(
as
it
were
)
to
Hell
;
God
did
visit
him
with
his
grace
,
and
give
him
another
heart
,
to
his
own
amazement
,
and
of
all
those
who
heard
of
it
.
So
if
you
look
upon
Paul
in
a
single
capacity
,
as
a
private
person
in
the
whole
course
of
his
life
,
he
giveth
all
to
the
grace
of
God
.
Secondly
,
The
grace
of
God
,
which
Paul
doth
also
greatly
exalt
,
is
,
In
the
setting
of
him
apart
to
be
an
Apostle
,
and
an
eminent
Officer
in
the
Church
of
God
.
This
crooked
and
rough
timber
,
that
was
onely
fit
for
the
fire
,
God
doth
not
onely
polish
and
smooth
by
grace
,
but
advanceth
it
to
be
an
eminent
part
in
the
building
;
notwithstanding
all
Paul's
former
unworthinesse
,
God
doth
not
onely
by
his
grace
call
him
,
but
maketh
him
an
honourable
vessel
in
his
house
.
This
our
Apostle
doth
likewise
with
great
enlargement
,
in
many
places
take
great
notice
of
.
See
how
emphatically
is
he
affected
with
this
grace
of
God
towards
him
,
Ephesians
3.
7
,
8.
Whereof
I
was
made
a
Minister
according
to
the
gift
of
the
grace
of
God
given
unto
me
,
—
unto
me
,
who
am
lesse
than
the
least
of
all
Saints
,
is
this
grace
given
,
that
I
should
preach
among
the
Gentiles
,
the
unsearchable
riches
of
Christ
.
Doe
not
these
words
proclaime
how
greatly
his
heart
is
affected
with
the
grace
of
God
,
in
setting
him
apart
to
be
an
Officer
in
his
Church
,
and
to
proclaim
the
Gospel
to
the
Gentiles
?
Thus
the
grace
of
Conversion
,
and
the
grace
of
Apostleship
,
are
a
two-fold
obligation
upon
Paul
,
for
ever
to
keep
him
humble
,
and
lowly
in
his
own
eyes
.
Thirdly
,
The
grace
of
God
exalted
by
Paul
,
is
seen
,
In
the
inabling
of
him
in
his
ministerial
worke
,
and
going
along
with
him
in
an
effectual
manner
.
That
whereas
he
had
so
many
adversaries
,
the
false
Apostles
,
who
gloried
in
humane
wisdome
,
and
all
external
enticements
of
the
flesh
of
man
;
yet
for
all
that
,
that
his
seeming
folly
should
conquer
their
towering
wisdome
,
that
his
contemptiblenesse
should
surmount
their
eminency
;
This
argued
that
it
was
not
Paul
,
but
the
grace
of
God
with
him
,
that
was
thus
effectuall
.
Even
as
it
was
not
little
David
in
his
own
power
,
but
in
the
name
of
the
Lord
,
that
did
destroy
that
vaunting
Goliah
.
Now
as
there
were
many
choice
ingredients
that
did
make
up
that
precious
First
,
It
was
the
gracious
worke
of
God
,
To
make
Paul
to
be
sincere
,
and
to
walke
in
all
plainnesse
and
integrity
of
heart
,
whereas
we
see
many
in
the
broaching
of
their
false
wayes
,
are
filled
with
great
deceit
and
subtilty
.
The
Apostle
chargeth
upon
such
,
who
deliver
false
Doctrines
,
Ephes.
4.
14.
By
cunning
craftinesse
and
sleight
of
men
,
they
lie
in
wait
to
deceive
.
Those
that
are
false
Prophets
in
the
Church
of
God
,
they
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
strange
slighty
jugling
,
and
even
bewitching
of
men
,
but
it
is
from
the
grace
of
God
,
that
those
who
are
his
true
Ministers
are
sincere
and
upright
:
They
have
an
agreement
betweene
their
heart
and
tongue
.
It
was
the
speech
of
one
reading
Lectures
in
the
Popish
Schooles
,
Sic
dico
,
quando
sum
in
Scholis
,
sed
penes
nos
sit
;
aliter
sentio
.
I
speake
thus
when
I
am
in
the
Schooles
,
but
to
tell
you
a
secret
,
I
thinke
otherwise
.
It
was
also
a
boast
of
another
(
Fredericus
Staphylus
)
That
he
had
so
many
yeares
beene
a
professour
of
Divinity
in
the
Schooles
,
and
yet
no
hearer
was
able
to
tell
what
judgement
he
was
of
.
(
Gerhardi
Cathol.
Confessio
lib.
1.
par.
2.
cap.
19.
)
Now
this
craft
and
dissimulation
in
the
old
Dragon
and
his
seed
,
is
no
wonder
;
but
the
Ministers
of
Christ
,
as
they
believe
with
their
heart
,
so
they
make
confession
with
their
mouths
,
and
dare
not
but
reveale
the
whole
counsel
of
God
.
It
was
horrible
impudence
in
Melanthus
the
Grecian
,
who
having
got
a
Kingdome
by
fraud
and
deceit
,
did
in
honour
thereof
,
as
if
it
were
pleasing
to
their
gods
,
appoint
Festivals
,
calling
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
much
as
coustning
and
deceiving
,
inculcating
that
of
the
Poet
,
Dolus
an
virtus
,
quis
in
hoste
requirat
.
(
Capel
.
Histor.
An.
Mund.
2872.
)
Certainly
the
Church
of
Rome
,
and
many
other
Hereticks
have
gone
by
no
better
Rule
,
counting
gaine
godlinesse
,
counting
lying
and
dissembling
godlinesse
,
when
they
conceived
,
that
it
made
for
their
end
.
As
if
they
were
of
that
Kings
mind
Darius
Hystaspes
,
that
to
lie
and
speake
truth
,
were
all
one
:
For
he
that
spake
truth
did
so
to
obtain
his
desires
,
and
so
he
that
lied
did
no
more
;
and
therefore
both
truth
and
a
lie
were
all
one
.
(
Vide
Laurent
.
Vul.
Jisuit
.
cap.
1.
pag.
30.
)
But
oh
how
abominable
is
this
,
and
contrary
to
the
Spirit
of
Christ
!
The
grace
of
God
in
such
who
are
his
faithfull
Ministers
,
maketh
them
not
to
turn
into
such
false
and
crooked
wayes
,
though
the
preaching
of
the
truths
of
Christ
bringeth
much
hatred
and
opposition
,
though
they
know
they
are
unwelcome
and
despised
,
and
that
for
their
very
message
sake
,
yet
they
consult
not
with
fleshly
wisdome
,
but
doe
the
work
of
God
zealously
and
with
much
faithfulnesse
.
And
truly
the
Ministers
of
God
are
much
to
pray
for
this
grace
of
God
upon
them
,
that
they
may
be
above
all
humane
feats
,
all
sinfull
compliances
,
and
be
afraid
of
nothing
,
but
that
they
should
sinne
,
and
not
preach
the
Gospel
with
that
boldnesse
as
they
ought
to
do
.
That
great
commendation
which
the
spies
gave
Christ
,
upon
a
wicked
designe
,
is
to
be
endeavoured
after
by
every
faithfull
Minister
of
Christ
,
Luke
20.
20.
Master
,
we
know
that
thou
sayest
and
teachest
rightly
,
neither
acceptest
thou
the
person
of
any
,
but
teachest
the
way
of
God
truly
.
So
that
you
see
this
sincerity
in
the
Ministers
of
God
,
is
the
special
effect
of
Gods
grace
towards
them
.
And
therefore
let
us
make
an
Use
of
Admonition
to
all
such
as
desire
to
serve
God
in
the
way
of
the
Ministry
,
that
above
all
things
they
would
pray
to
God
for
this
grace
.
To
have
thy
ministerial
conversation
with
much
wisdome
and
learning
,
with
great
applause
and
glory
in
the
world
,
is
nothing
so
advantagious
as
this
integrity
of
spirit
.
This
is
above
parts
,
above
gifts
,
above
books
,
and
all
learning
.
It
is
said
of
Barnabas
,
Act.
11.
24.
He
was
a
good
man
;
full
of
the
holy
Ghost
,
and
of
faith
,
and
much
people
was
added
to
the
Lord
:
This
followed
as
a
blessed
effect
upon
the
former
.
If
we
Ministers
had
more
mighty
workings
of
Gods
Spirit
in
us
,
we
should
find
more
mighty
workings
of
his
Spirit
with
us
.
SERM.
XCVI
.
Wherein
the
Grace
of
God
appeared
towards
Paul
in
his
Ministerial
Labours
.
2
COR.
1.
12.
But
by
the
grace
of
God
,
we
have
had
our
conversation
in
the
world
.
WE
are
enumerating
the
particulars
of
that
grace
,
which
the
Apostle
doth
especially
acknowledge
in
his
ministerial
course
.
We
proceed
therefore
,
and
First
,
The
faithfulnesse
of
Paul
to
his
Apostolical
trust
,
fixing
his
heart
upon
that
,
and
using
no
other
meanes
,
then
what
are
proportionable
and
commensurate
to
such
a
noble
end
,
was
wholly
of
the
grace
of
God
towards
him
.
It
is
required
of
Stewards
,
that
they
be
found
faithfull
,
saith
this
Apostle
,
1
Cor.
4.
2.
and
with
this
grace
God
had
honoured
him
.
Insomuch
that
we
do
not
find
in
Paul
any
halting
,
any
carnal
compliance
,
which
might
contradict
the
holy
end
of
his
Apostolical
Office
.
Those
are
two
noble
expressions
,
2
Corinth.
10.
8.
Our
authority
the
Lord
hath
given
us
for
edification
,
and
not
for
destruction
.
The
other
is
,
2
Cor.
13.
8.
For
we
can
doe
nothing
against
the
truth
,
but
for
the
truth
.
In
these
Texts
we
have
expressed
the
end
of
all
ministerial
power
,
it
is
for
edification
:
And
therefore
if
any
through
the
Word
preached
be
more
hardened
in
their
sinnes
,
and
made
more
obdurate
in
their
evil
wayes
,
this
is
besides
the
intention
of
the
Word
.
As
when
the
Sunne
blindeth
a
mans
eyes
through
the
dazelling
thereof
,
this
is
accidental
;
the
proper
and
natural
effect
,
being
to
illuminate
,
all
spiritual
authority
is
for
edification
.
And
in
the
other
Text
,
you
have
the
power
of
grace
upon
Paul's
heart
,
so
affecting
of
him
,
that
he
cannot
do
any
thing
against
the
truth
.
Neither
doctrinally
or
practically
would
he
indulge
to
any
evil
way
;
but
thereby
the
end
of
his
Ministry
should
be
frustrated
.
Now
this
is
a
special
work
of
Gods
grace
so
to
sanctifie
,
and
keep
tender
our
hearts
,
that
we
take
heed
of
every
thing
that
may
obstruct
the
happy
course
of
the
Gospel
:
Whereas
the
Jesuitical
party
will
wander
out
into
many
by
and
extravagant
wayes
,
to
accomplish
their
designes
.
Jansenius
a
learned
Papist
(
Jansen
.
Sanctus
Augustinus
liber
proaemialis
,
pag.
9.
)
speaketh
of
one
man
,
who
not
daring
to
do
something
out
of
favour
to
another
,
which
he
knew
was
contrary
to
the
principles
of
morality
;
neither
affirmed
by
any
Authours
;
as
probable
,
had
this
answer
from
a
Jesuited
Doctor
,
Aude
,
&
nos
efficiemus
probabile
,
Be
bold
to
do
it
and
we
will
make
it
probable
.
Here
we
see
,
their
power
is
many
times
against
the
truth
.
But
Paul
was
so
kept
by
the
grace
of
God
,
that
not
only
deliberately
he
did
not
any
thing
which
might
retard
the
progresse
of
the
Gospel
;
but
also
nor
so
much
as
by
infirmity
,
or
any
sudden
surprizal
,
as
we
see
Peter
did
,
and
therefore
Paul
did
withstand
him
to
the
face
.
This
therefore
is
a
blessed
worke
of
Gods
grace
,
when
a
Minister
is
kept
so
faithfully
to
the
end
of
his
Office
,
that
neither
in
life
or
doctrine
,
will
he
doe
any
thing
,
that
may
be
contrary
to
it
.
Secondly
,
The
grace
of
God
extended
itself
mercifully
to
Paul
,
In
that
he
was
kept
low
and
humble
under
all
those
signal
favours
and
prerogatives
that
God
hath
bestowed
upoh
him
.
Was
not
every
thing
in
Paal
almost
extraordinary
and
miraculous
,
and
yet
who
is
kept
lower
in
his
own
eyes
,
who
is
more
emptied
of
himself
,
looking
upon
what
he
had
been
,
more
than
what
he
was
?
So
that
it
was
of
Gods
grace
to
Paul
,
to
make
him
acknowledge
Gods
grace
not
to
trust
in
himself
.
And
thus
it
is
alwayes
in
the
Church
of
God
;
one
special
work
of
Gods
grace
,
is
to
make
us
sensible
of
it
,
to
give
all
to
it
,
to
goe
out
of
our selves
:
and
thus
Gods
fulnesse
is
most
seene
in
our
emptinesse
.
We
see
the
Jewes
went
about
wholly
to
establish
their
own
righteousnesse
.
The
Stoick
Philosophers
,
who
did
so
admire
vertue
,
were
thereby
advancers
of
themselves
:
They
looked
upon
virtue
as
their
own
work
,
that
they
were
not
beholding
to
God
for
it
.
Therefore
Seneca
maketh
this
the
cause
and
foundation
of
all
happinesse
,
Fidere
sibiipsi
,
to
trust
in
himself
.
And
the
Pelagian
,
though
Christian
,
yet
his
Doctrine
driveth
wholly
to
self-advancement
.
So
that
though
he
would
acknowledge
the
necessity
of
that
prayer
,
Forgive
us
our
sinnes
(
yet
so
as
when
we
had
sinned
,
otherwise
they
pleaded
perfection
,
and
that
a
man
might
be
without
sinne
)
yet
for
the
ensuing
Petition
,
Lead
us
not
into
temptation
,
&c.
They
would
not
understand
it
of
spiritual
temptations
and
occasions
to
sinne
,
as
if
we
needed
to
pray
to
God
for
grace
to
prevent
future
sinnes
,
our
own
will
and
strength
was
sufficient
for
that
;
but
of
external
miseries
,
such
as
not
to
fall
off
an
horse
,
or
to
be
killed
by
a
thiefe
:
These
were
the
temptations
onely
we
prayed
against
in
this
Petition
.
But
where
the
grace
of
God
is
effectually
working
,
there
it
maketh
a
man
apprehensive
of
the
necessity
of
it
;
and
that
to
every
action
all
the
day
long
:
and
truly
this
is
from
God
;
when
the
Minister
of
the
Gospel
shall
go
out
of
all
parts
,
learning
and
studies
whatsoever
,
acknowledging
it's
the
grace
of
God
alone
that
inableth
him
in
his
work
:
happily
this
would
make
the
presence
of
God
more
powerfull
with
us
,
if
we
did
own
his
grace
more
.
Thirdly
,
The
grace
of
God
with
Paul
in
his
ministerial
imployment
,
was
,
The
directing
of
him
in
meditations
,
and
guiding
of
him
to
such
thoughts
and
words
as
might
most
prevaile
upon
those
that
heare
him
.
For
this
we
must
know
,
that
where
Gods
presence
is
with
a
Minister
,
there
he
is
directed
to
preach
on
such
subject
matter
,
rather
than
other
which
God
will
blesse
to
a
most
happy
and
effectual
issue
.
This
made
Paul
say
excellently
,
2
Cor.
5.
6.
Not
that
we
are
sufficient
to
think
any
thing
of
our selves
,
but
our
sufficiency
is
of
God
,
who
hath
made
us
able
Ministers
of
the
New
Testament
.
Here
you
see
Paul
acknowledging
,
that
we
are
not
able
to
think
one
thought
in
our
ministerial
way
advantagious
for
the
edification
of
others
without
the
grace
of
God
.
As
in
prayer
,
we
know
not
what
to
pray
,
or
how
to
pray
,
without
the
Spirit
of
God
inabling
:
So
neither
in
preaching
,
we
know
not
what
to
preach
,
or
how
to
preach
,
unlesse
the
Lord
guide
us
.
That
is
observable
,
Eccles.
12.
9
,
10.
Because
the
preacher
was
wise
,
he
taught
the
people
knowledge
,
he
gave
good
heed
,
and
sought
out
,
and
set
in
order
many
proverbs
.
The
preacher
sought
to
find
out
acceptable
words
.
By
this
we
see
,
that
there
is
special
wisdome
to
search
out
fit
matter
and
fit
words
,
which
cannot
be
obtained
without
God
the
fountain
of
wisdome
.
So
that
herein
the
Minister
of
God
is
to
exercise
himself
daily
in
prayer
to
God
,
that
he
would
teach
him
how
to
preach
,
and
what
to
preach
,
that
he
may
not
sow
chaff
in
stead
of
wheat
,
and
cockles
in
stead
of
barley
,
that
he
may
be
so
directed
,
as
to
pitch
upon
those
arguments
,
those
expressions
which
will
be
most
effectually
working
upon
the
souls
of
those
that
do
hear
.
Fourthly
,
The
grace
of
God
was
wonderfully
manifest
in
Paul
.
,
By
the
spirit
of
self-denial
,
patience
,
zeal
,
and
courage
which
was
in
him
,
while
accomplishing
his
worke
.
Indeed
Paul
is
like
a
pleasant
and
choice
Garden
,
wherein
are
so
many
precious
flowers
,
that
we
know
not
which
to
pluck
first
.
Thus
Paul
was
so
eminently
bespangled
with
all
the
graces
of
Gods
Spirit
,
that
we
know
not
which
to
commend
first
.
His
self-denial
was
admirable
,
when
he
complained
,
All
sought
their
own
,
and
not
the
things
of
Jesus
Christ
.
This
argued
how
much
he
did
abhorre
such
courses
,
Phil.
3.
21.
when
he
was
so
solicitous
to
bring
off
deluded
souls
from
the
false
Apostles
who
reigned
over
them
.
It
was
not
his
honour
or
glory
that
he
looked
at
,
if
so
be
they
would
own
Christ
and
his
wayes
in
truth
;
let
him
be
rejected
,
he
mattered
it
not
.
This
he
plainly
professeth
,
2
Cor.
13.
7.
I
pray
God
ye
do
no
evil
,
not
that
we
should
be
approved
,
but
that
you
should
do
that
which
is
honest
,
though
we
be
accounted
as
reprobates
.
It
is
plain
therefore
that
it
was
their
good
,
their
salvation
and
glory
,
not
his
own
that
he
aimed
at
.
His
patience
also
was
no
lesse
remarkable
,
when
he
could
quietly
go
through
all
the
reproaches
and
calumnies
that
the
false
Apostles
did
charge
upon
him
,
especially
his
patience
was
even
miraculous
in
those
sufferings
he
was
exercised
with
,
for
the
Gospels
sake
.
He
that
informed
others
,
they
had
need
of
patience
;
how
much
more
had
he
,
being
put
to
so
many
combates
as
he
was
?
Yet
under
all
this
he
fainted
not
,
he
forsook
not
Christ
,
and
his
cause
;
yea
he
rejoyced
in
his
sufferings
,
and
looked
upon
them
as
so
many
marks
of
honour
.
2
Cor.
11.
23
,
24
,
25
,
26
,
27
,
28.
you
have
a
long
Catalogue
of
the
manifold
bitter
trials
he
was
put
upon
;
yet
he
was
gold
in
this
fire
,
he
was
wheat
in
this
winnowing
;
he
doth
not
complain
of
the
cause
of
Christ
he
had
espoused
,
as
Zipporah
to
Moses
,
Thou
art
a
bloody
husband
;
yea
in
all
these
things
,
He
is
more
than
a
conquerour
,
as
Rom.
8.
37.
For
the
greatest
Conquerours
do
for
the
most
part
receive
some
losse
;
but
these
tribulations
were
so
farre
from
making
him
a
loser
,
that
he
was
thereby
a
gainer
.
The
grace
of
God
was
wonderfully
in
Paul
,
to
make
him
so
zealous
for
the
Churches
of
Christ
as
he
was
;
he
learned
of
Christ
himself
to
have
the
zeal
of
the
Lords
house
to
eat
him
up
,
2
Cor.
11.
29.
Who
is
offended
,
and
I
burn
not
?
There
was
nothing
in
the
Church
of
God
that
fell
out
,
which
might
be
a
stumbling
block
to
any
believer
,
which
might
any
wayes
tend
to
make
such
an
one
fall
;
but
his
heart
was
affected
therein
,
as
if
it
had
been
his
own
cause
.
Therefore
in
the
fore-mentioned
Chapter
,
2
Cor.
11
,
28.
he
acknowledgeth
the
care
of
all
the
Churches
to
be
upon
him
;
and
this
made
him
so
compassionately
sympathizing
with
every
member
thereof
.
Thus
Paul
is
like
a
spiritual
Atlas
,
bearing
up
the
Churches
of
God
;
not
that
he
owneth
himself
in
this
,
any
further
than
to
acknowledge
the
grace
of
God
thereby
to
him
.
Now
this
zeal
did
necessarily
imply
publick
affections
,
whereby
Paul
was
inlarged
in
his
soul
towards
the
glory
of
God
,
and
the
good
of
others
;
which
heavenly
constitution
doth
necessarily
suppose
the
grace
of
God
:
Man
naturally
making
himself
the
utmost
end
of
all
his
actions
:
and
his
own
self-love
,
like
Phaeaoh's
lean
kine
,
doth
devour
and
swallow
up
all
that
is
before
it
.
Is
not
that
passage
of
his
publick
affection
matter
of
amazement
?
Rom.
9.
2
,
3.
where
he
professeth
his
great
heaviness
,
and
continual
sorrow
of
heart
for
the
Israelites
?
Yea
this
did
so
farre
possesse
him
,
that
he
saith
,
I
could
wish
my self
acoursed
from
Christ
for
their
sake
.
Such
an
high
expression
,
that
it
hath
troubled
Interprete●s
,
how
to
explain
it
,
and
make
it
lawfull
;
as
if
in
publick
affections
,
as
well
as
private
,
that
were
true
,
Difficile
est
amare
&
sapere
,
It
is
hard
to
love
,
and
to
be
wise
also
.
Now
this
is
a
blessed
effect
of
Gods
grace
upon
the
hearts
of
those
who
preach
the
Gospel
,
when
they
preferre
Jerusalem
above
all
their
joy
;
when
they
preach
not
to
live
upon
the
Gospel
,
and
to
be
maintained
by
the
Gospel
,
but
rather
use
these
,
as
steps
whereby
they
may
ascend
higher
.
That
as
the
body
is
for
the
soul
,
not
the
soul
for
the
body
;
so
they
make
personal
accommodations
for
the
publick
,
not
publick
for
the
personal
.
Lastly
,
That
I
may
not
weary
you
out
,
the
courage
and
spiritual
fortitude
that
Paul
did
upon
all
occasions
demonstrate
,
doth
plainly
demonstrate
the
grace
of
God
towards
him
.
The
ministerial
Office
is
compared
to
a
souldiers
imployment
,
2
Tim.
2.
3
,
4.
where
Timothy
is
commanded
to
endure
hardnesse
as
a
souldier
of
Christ
:
And
because
he
is
set
apart
for
this
spiritual
warfare
,
therefore
he
must
not
entangle
himself
with
the
affaires
of
this
life
;
and
herein
Paul
did
shew
himself
an
excellent
pattern
.
Was
not
he
an
excellent
souldier
,
when
Phil.
4.
11
,
12.
he
had
learned
in
whatsoever
estate
,
to
be
content
;
he
knew
how
to
abound
,
and
how
to
want
,
every
where
,
and
in
all
things
.
He
must
needs
have
spiritual
fortitude
that
could
thus
endure
hot
and
cold
.
No
wonder
then
if
at
the
close
of
his
life
,
he
hath
this
comfortable
testimony
from
his
conscience
,
That
he
had
fought
a
good
fight
,
2
Tim.
4.
7.
This
is
that
which
maketh
the
ministerial
work
so
difficult
;
we
are
to
conflict
with
the
lusts
of
men
;
we
are
to
demolish
the
Kingdome
of
Satan
;
all
our
work
,
if
faithfully
discharged
,
breedeth
nothing
but
the
malice
and
opposition
of
ungodly
men
.
And
that
this
is
wholly
the
gift
of
God
,
appeareth
,
2
Tim.
1.
7.
God
hath
not
given
us
the
spirit
of
fear
,
but
of
power
,
and
of
love
,
and
of
a
sound
mind
;
of
power
,
that
subdueth
all
worldly
fear
,
and
man-pleasing
;
yet
lest
this
power
should
make
us
too
harsh
and
austere
,
there
is
love
to
mollifie
and
sweeten
it
.
For
Dilige
&
loquere
quod
vis
,
said
Austin
,
Love
,
and
then
reprove
as
much
as
you
will
.
But
lest
love
should
make
us
foolish
,
and
too
indulgent
,
there
is
added
a
sound
mind
,
as
salt
to
season
this
Sacrifice
.
These
are
the
qualifications
of
a
Minister
;
but
who
giveth
these
?
From
whence
doth
this
good
and
perfect
gift
come
?
Even
from
the
Father
of
lights
,
Jam.
1.
17.
Fifthly
,
The
grace
of
God
proclaimed
by
Paul
,
was
,
In
the
heavenly
wisdome
that
he
did
use
in
the
managing
of
his
Office
.
For
although
he
disclaimeth
fleshly
wisdome
,
yet
he
attributeth
to
himself
true
heavenly
wisdome
,
he
considered
his
auditours
,
what
they
were
able
to
beare
;
he
did
not
put
new
wine
into
old
bottles
;
he
had
serpentine
wisdome
,
though
Dove-like
innocency
.
Wisdome
and
discretion
is
the
eye
in
the
body
of
all
our
holy
actions
.
Zeal
without
knowledge
maketh
a
man
like
Samson
,
when
his
eyes
are
pulled
out
;
though
he
pull
down
the
house
upon
the
Philistims
,
yet
he
himself
is
also
destroyed
thereby
.
1
Cor.
3.
1
,
2.
I
could
not
speake
unto
you
,
as
spiritual
,
but
as
carnal
.
I
fed
you
with
milk
,
and
not
with
meat
.
Argus
was
not
fuller
of
eyes
,
then
a
Minister
is
to
be
of
wisdome
and
circumspection
,
to
know
the
dispositions
,
capacities
and
temptations
of
the
people
to
whom
he
preacheth
.
But
above
all
the
Ministers
wisdome
is
seen
in
laying
a
good
and
sure
foundation
.
This
grace
of
God
to
him
,
Paul
doth
acknowledge
,
1
Cor.
3.
10.
According
to
the
grace
of
God
given
to
me
,
as
a
wise
master-builder
I
have
laid
a
foundation
.
For
if
we
be
not
in
justification
built
upon
Christ
,
and
in
practice
carried
beyond
morality
,
yea
and
religious
duties
to
a
principle
of
regeneration
within
;
All
other
building
,
though
never
so
glorious
,
and
applauded
in
the
world
,
is
but
like
an
house
built
upon
the
sand
,
whose
fall
will
be
great
,
when
tempests
shall
arise
.
It
was
from
this
wisdome
that
Paul
said
,
I
became
all
things
to
all
men
,
that
I
might
save
some
,
1
Cor.
9.
22.
Not
in
that
sense
as
the
Jesuite
is
said
,
to
become
all
things
to
all
men
,
for
that
is
to
save
one
,
not
to
save
,
but
rather
destroy
others
:
he
did
not
sinfully
comply
with
mens
sinnes
,
but
he
did
prudently
accommodate
himself
to
mens
weaknesses
,
not
defiling
himself
thereby
,
that
to
he
might
〈◊〉
them
out
of
their
weaknesses
.
Lastly
,
The
grace
of
God
acknowledged
by
Paul
,
is
,
The
successe
he
had
in
his
ministerial
labours
.
For
though
Paul
was
inabled
to
doe
many
miracles
to
cure
many
diseased
bodies
▪
yet
he
could
not
open
the
eyes
,
or
change
the
heart
of
any
one
man
;
whensoever
therefore
an
effectual
door
was
opened
to
him
,
in
any
place
;
this
was
Gods
work
,
not
Paul's
,
1
Cor.
3.
For
though
Paul
planted
,
and
Apollo
watered
,
yet
it
is
God
that
giveth
the
increase
.
Alas
,
it
is
not
for
a
Minister
to
thinke
his
parts
,
his
gifts
,
his
learning
,
his
diligent
and
zealous
preaching
shall
bring
men
off
from
their
wicked
wayes
.
For
though
the
Minister
is
to
do
his
duty
,
yet
his
successe
is
of
Gods
grace
onely
:
And
therefore
wonder
not
,
if
Paul
triumph
over
all
the
learned
and
potent
enemies
of
the
Gospel
,
if
Paul's
contemptiblenesse
overcome
the
Grecians
wisdome
and
excellency
;
for
it
's
not
Paul
,
but
the
grace
of
God
with
him
that
doth
these
wondrous
things
.
Use
of
Admonition
,
to
us
who
are
the
Ministers
of
God
,
as
we
would
have
our
studies
,
our
labours
,
our
ministerial
imployments
have
successe
,
to
goe
out
of
our
parts
and
studies
,
and
to
importune
the
grace
of
God
more
.
Thou
art
apt
to
thinke
such
expressions
,
such
moving
compassionate
exhortations
,
such
quick
and
penetrating
arguments
,
will
make
men
leave
all
their
sinnes
,
and
follow
Christ
,
but
looke
up
to
Gods
grace
more
;
and
take
heed
of
any
thing
that
may
provoke
God
to
withwithdraw
his
gracious
presence
from
thy
studies
and
ministeriall
labours
.
Use
2.
Of
Instruction
.
Whence
it
is
that
the
faithfull
Ministry
of
God
hath
been
upheld
in
all
ages
,
when
the
Governours
of
the
world
have
frowned
on
them
,
when
endeavours
have
been
to
root
it
out
,
as
a
bitter
plant
not
to
be
endured
,
when
they
themselves
have
been
poor
and
weak
,
having
neither
outward
greatnesse
,
or
earthly
policy
to
maintaine
them
;
This
is
wholly
from
the
grace
of
God
.
As
the
Arke
was
not
overwhelmed
in
the
waters
,
though
it
had
no
Pilot
to
guide
it
,
because
God
took
care
of
it
.
SERM.
XCVII
.
Of
a
Good
and
Godly
Conversation
in
the
World
.
2
COR.
1.
12.
We
have
had
our
conversation
in
the
world
.
WE
are
come
now
to
the
thing
testified
it self
,
which
is
this
,
We
have
had
our
conversation
in
the
world
.
So
that
herein
is
expressed
the
ground
of
his
comfort
,
and
that
in
two
particulars
:
1.
It
was
his
conversation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
word
is
used
to
signifie
the
way
,
as
the
Scripture
calleth
it
,
or
the
life
,
and
constant
customary
practice
of
man
.
Sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
added
to
it
,
not
that
it
can
be
our
conversation
,
unlesse
it
be
universal
,
and
every
where
so
.
But
for
further
aggravation
,
as
1
Pet.
1.
15.
But
as
he
that
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
conversation
.
If
a
man
be
holy
at
some
times
,
or
in
some
fits
,
but
not
constantly
,
he
doth
not
resemble
God
,
for
God
is
holy
in
all
his
wayes
.
In
every
action
,
and
all
times
,
God
doth
manifest
his
holinesse
,
he
is
a
God
,
and
changeth
not
,
is
alwayes
like
himself
:
Thus
it
ought
to
be
with
the
godly
:
No
company
,
no
condition
,
no
temptations
should
make
them
change
that
holy
way
of
life
,
they
are
to
exercise
themselves
in
.
Hence
also
2
Pet.
3.
11.
we
have
it
rendred
in
the
plural
number
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
What
manner
of
persons
ought
we
to
be
in
godly
conversations
;
signifying
,
that
the
day
of
judgement
powerfully
believed
,
would
have
a
strong
influence
upon
every
thought
,
word
or
action
,
that
there
cannot
be
any
kind
of
godlinesse
,
though
never
so
contrary
to
flesh
and
blood
,
but
we
should
be
thereby
provoked
to
the
accomplishment
thereof
.
Varinus
maketh
the
synonimous
words
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
is
our
perpetual
exercise
and
life
,
as
it
were
.
Indeed
there
is
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rendered
conversation
,
Phil.
3.
20.
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
,
Act.
23.
1.
as
also
Philip.
1.
27.
Let
your
conversation
be
as
becometh
the
Gospel
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Philip.
3.
20.
is
observed
to
signifie
rather
our
freedome
and
prerogative
,
which
we
have
as
Citizens
of
Jerusalem
.
Our
priviledges
are
in
that
spiritual
corporation
;
which
indeed
doth
also
by
consequence
denote
,
that
our
lives
and
conversations
ought
to
be
answerable
to
such
glorious
advantages
.
The
second
word
expressive
,
is
,
In
the
world
.
It
is
not
at
one
place
,
or
in
some
company
onely
,
that
Paul
doth
thus
sincerely
behave
himself
,
but
in
the
world
,
every
where
,
in
all
places
where
he
cometh
,
Locum
,
non
animum
,
he
may
change
his
place
,
and
his
company
,
but
never
his
godly
life
.
Whereas
then
we
see
,
Paul
gathering
his
comfort
not
from
some
particular
actions
done
at
some
time
,
or
in
some
place
,
but
from
the
whole
carriage
,
and
constant
deportment
of
himself
.
We
may
observe
,
That
it
is
not
so
much
some
good
actions
done
at
some
times
,
as
the
universall
carriage
of
our selves
in
holy
things
,
that
doth
bring
solid
comfort
.
This
Doctrine
is
of
special
use
.
For
who
will
not
be
godly
?
Who
may
not
be
thought
to
belong
to
the
Kingdome
of
Heaven
?
If
you
look
upon
them
,
in
some
fits
,
while
under
some
dangers
,
while
some
sudden
pangs
are
upon
them
;
but
God
will
judge
thee
,
not
according
to
these
particulars
,
but
the
whole
course
of
thy
life
.
It
is
true
,
sometimes
thou
hast
prayed
,
sometimes
thy
heart
hath
been
smitten
under
the
guilt
of
thy
sinnes
;
but
how
quickly
have
these
passed
over
again
?
These
are
not
thy
daily
exercise
:
The
harmony
of
thy
life
is
not
holy
and
godly
.
There
are
innumerable
instances
of
men
,
who
in
some
streights
and
imminent
dangers
have
appeared
penitent
and
reformed
,
but
all
hath
been
forced
and
compelled
,
as
it
were
;
their
constant
,
habitual
inclination
was
otherwise
.
Did
not
Pharaoh
in
some
extremities
cry
out
,
He
had
sinned
,
and
desired
Moses
to
pray
for
him
?
Did
not
Ahab
under
Gods
judgements
humble
himself
in
sackcloth
?
Yea
was
it
not
the
complaint
of
the
Prophets
concerning
the
people
of
the
Israel
,
That
in
their
tribulations
they
did
call
upon
God
?
But
then
afterwards
would
return
to
their
proper
course
again
,
Psalm
.
78.
34
,
35
,
36
,
37.
When
he
slew
them
,
then
they
sought
him
,
they
returned
and
enquired
early
after
God
.
These
words
declare
much
activity
and
solicitude
in
them
,
for
a
while
at
least
to
become
reconciled
with
God
:
But
then
what
followeth
?
They
did
flatter
with
their
mouth
,
for
their
heart
was
not
right
with
him
,
neither
were
they
stedfast
in
his
Covenant
.
And
before
at
vers.
8.
they
are
said
,
To
be
a
generation
that
set
not
their
heart
aright
,
and
whose
spirit
was
not
stedfast
with
God
.
So
that
the
Israelites
are
a
perpetual
instance
to
confirme
this
Doctrine
,
that
it
is
not
so
much
to
be
regarded
how
holy
and
repenting
we
may
appear
sometimes
,
but
what
we
are
constantly
,
that
is
to
be
regarded
.
To
clear
this
,
take
notice
,
First
,
That
the
Scripture
speaketh
of
a
two-fold
conversation
,
and
the
one
directly
The
first
of
these
is
,
A
wicked
,
carnal
,
and
natural
one
,
which
all
live
in
,
till
God
by
his
gracious
power
deliver
us
from
it
.
What
is
every
mans
conversation
till
grace
change
him
,
but
a
continual
road
of
evil
actions
?
he
goeth
from
one
sinne
to
another
,
he
is
alwayes
like
himself
,
as
the
worm
is
ever
creeping
upon
the
ground
,
you
never
see
it
flying
like
a
bird
up
to
the
clouds
.
This
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Our
former
conversation
,
Ephes.
4.
22.
which
is
corrupt
according
the
deceitfull
lusts
thereof
.
The
first
conversation
then
of
every
one
by
nature
,
is
that
of
the
old
man
,
original
and
actual
sinnes
conjoyned
together
into
one
body
,
as
it
were
;
so
that
he
is
a
masse
,
or
lumpe
of
sinne
:
This
is
daily
corrupted
by
deceitfull
lusts
:
That
as
worms
are
continually
eating
into
the
Tree
,
till
they
have
destroyed
it
:
Thus
are
lusts
constantly
breeding
in
a
man
,
even
till
they
have
devoured
him
.
Now
,
saith
the
Apostle
,
This
must
be
put
off
;
we
must
leave
this
former
life
,
and
take
up
a
new
one
.
Oh
how
few
are
there
that
can
say
,
They
have
put
off
their
former
conversation
!
As
they
were
prophane
,
proud
,
earthly
,
so
they
are
still
:
They
cannot
say
,
It
was
indeed
their
former
drinking
,
their
former
swearing
,
but
it
is
their
present
praying
,
their
present
humiliation
of
themselves
:
Their
latter
conversation
differeth
from
the
former
,
as
much
as
the
day
doth
from
the
night
that
went
before
it
.
This
is
also
called
a
vain
conversation
received
by
tradition
from
our
fathers
,
1
Pet.
1.
18.
It
is
a
vain
one
:
for
all
the
life
we
live
,
till
regenerated
,
is
spent
in
vain
;
we
attain
not
to
the
true
and
proper
end
of
living
.
Thy
eating
,
thy
drinking
,
thy
buying
and
selling
is
all
in
vain
;
by
none
of
these
things
wilt
thou
please
God
,
and
so
arrive
at
last
at
eternal
glory
:
Yea
it
were
well
,
if
it
were
only
vain
missing
its
end
,
but
it
's
meritorious
of
eternal
flames
in
hell
.
This
conversation
is
said
to
be
traditional
by
our
fathers
.
If
the
Apostle
speak
of
Gentiles
,
then
it
is
true
,
that
children
follow
the
evil
,
and
ungodly
examples
of
their
parents
;
they
will
not
seem
to
be
better
and
wiser
than
they
are
;
if
of
the
Jewes
,
which
is
more
probable
,
then
it
relateth
to
those
superstitious
exercises
of
Religion
,
which
their
fathers
added
to
the
command
of
God
.
And
although
they
rested
and
gloried
in
these
,
as
thereby
highly
honouring
of
God
,
yet
all
was
but
a
vain
worship
,
a
vain
Religion
.
So
then
a
mans
evil
conversation
,
is
not
only
to
be
extended
to
his
vices
and
sinnes
,
but
also
to
his
religious
duties
,
when
either
not
instituted
,
or
if
commanded
,
yet
not
performed
in
that
spiritual
manner
,
which
the
Law
of
God
doth
require
.
So
that
a
mans
conversation
in
his
praying
,
in
his
coming
to
Church
,
in
his
religious
deportments
,
must
be
altered
,
as
well
as
prophane
wayes
.
Thou
must
leave
off
thy
former
way
of
praying
,
thy
former
way
of
hearing
.
The
second
kind
of
conversation
mentioned
in
the
Scripture
,
is
,
A
godly
and
an
heavenly
one
.
So
that
although
we
live
upon
the
earth
,
yet
our
principles
,
aims
,
and
ends
,
carry
us
up
to
the
enjoyment
of
God
.
This
is
called
a
good
conversation
,
Jam.
3.
13.
where
all
divine
faith
and
spiritual
wisdom
is
said
to
be
demonstrated
by
a
good
conversation
.
It
is
not
Doctrine
,
faith
,
profession
,
or
gifts
that
men
look
at
,
but
the
conversation
,
that
speaketh
a
Christian
,
that
speaketh
a
Minister
more
than
ten
thousand
excellent
discourses
;
Plus
oculis
quam
auribus
creditur
,
said
Seneca
.
So
that
a
good
conversation
is
more
demonstrative
of
godlinesse
,
then
good
gifts
,
good
parts
,
a
good
faith
.
Thy
prayers
are
good
,
thy
conference
and
discourse
is
good
;
Is
thy
conversation
also
?
Hence
Paul
exhorteth
Timothy
as
a
Minister
to
be
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
An
example
(
1
Tim.
4.
12.
)
to
believers
in
word
,
in
conversation
.
In
word
,
that
is
,
in
his
Doctrine
and
preaching
.
In
conversation
,
that
is
,
in
the
exercise
of
all
holy
duties
.
So
that
you
see
a
man
is
above
all
things
to
look
to
his
convesation
that
it
be
good
.
For
as
this
is
a
special
means
to
edifie
and
build
up
others
;
so
none
can
take
comfort
from
the
choisest
abilities
,
the
most
fervent
duties
,
the
purest
Church-wayes
,
unlesse
there
be
a
good
conversation
to
uphold
him
.
Hence
you
see
Paul
doth
not
runne
to
his
Apostolical
Office
,
to
his
great
miracles
,
to
the
wonderfull
revelations
and
gifts
bestowed
upon
him
,
but
to
his
conversation
in
the
world
,
as
if
that
were
a
greater
conviction
of
all
adversaries
,
then
the
most
glorious
Church-prerogatives
or
priviledges
that
can
be
.
Hence
a
godly
conversation
is
a
special
means
to
convert
others
.
The
Apostle
speaketh
fully
to
this
concerning
godly
women
,
who
have
Heathen
,
or
wicked
,
and
ungodly
husbands
,
that
they
should
look
to
their
duty
,
That
they
may
without
the
Word
be
wone
by
the
conversation
of
their
wives
,
while
they
behold
your
chaste
conversation
coupled
with
fear
,
1
Pet.
3.
1
,
2.
he
saith
,
Without
the
Word
;
not
but
that
the
Word
is
the
onely
ordinary
means
of
conversion
;
but
because
their
conversation
may
be
an
occasion
and
introductory
meanes
to
bring
them
to
the
Word
.
As
Austin
said
,
He
should
not
have
believed
the
Scriptures
,
but
for
the
Church
,
because
that
was
the
introductory
motive
,
though
the
Scriptures
themselves
were
the
cause
of
his
faith
.
By
this
we
see
how
much
regard
we
are
to
have
to
our
conversation
,
for
by
it
many
may
be
converted
,
or
be
subverted
.
What
a
wofull
thing
will
it
be
,
if
thou
by
thy
life
hast
given
a
just
occasion
to
drive
men
off
from
godlinesse
;
They
were
coming
on
,
but
thy
conversation
drove
them
back
.
It
is
true
,
when
wicked
men
doe
wickedly
from
their
owne
corrupt
hearts
,
take
an
occasion
to
be
offended
at
Gods
wayes
,
as
some
did
when
they
heard
Christ
preach
,
saying
,
It
was
an
hard
saying
,
who
can
bear
it
?
And
from
thence
took
an
occasion
never
to
follow
Christ
more
,
John
6.
60.
then
the
guilt
of
such
men
lieth
at
their
owne
doore
;
They
are
offended
where
there
is
no
just
cause
;
it
's
Scandalum
acceptum
,
not
datum
.
But
if
thou
doest
by
any
sinfull
and
unwarrantable
practises
alienate
men
from
Religion
,
make
them
think
the
worse
of
godlinesse
for
thy
doings
,
then
remember
that
dreadfull
sentence
of
our
Saviour
,
Woe
be
to
that
man
by
whom
offences
come
,
Matth.
18.
7.
This
is
likewise
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Your
good
conversation
in
Christ
.
A
Scripture-conversation
is
a
conversation
in
Christ
,
that
is
partly
by
the
rule
and
guidance
of
Christ
.
We
live
not
according
to
the
course
of
the
world
,
not
according
to
the
lusts
of
men
,
but
as
Christ
hath
commanded
,
so
we
live
;
and
then
partly
,
because
by
Christs
blood
we
do
obtain
this
life
,
he
hath
redeemed
us
from
our
former
evil
wayes
,
he
hath
purchased
a
liberty
for
us
:
and
then
partly
,
because
our
life
is
terminated
in
Christ
,
and
we
doe
objectively
propound
him
in
all
our
wayes
,
as
Paul
saith
,
Galat.
2.
20.
I
live
,
yet
not
I
;
but
Christ
liveth
in
me
;
Christ
is
the
principle
or
authour
,
Christ
is
the
means
and
way
,
Christ
is
the
finisher
and
end
of
this
life
.
In
the
next
place
,
let
us
consider
;
What
goeth
to
make
a
mans
conversation
First
,
A
principle
of
regeneration
,
to
be
made
a
new
creature
.
There
must
be
spiritual
life
,
before
there
can
be
spiritual
motions
and
actions
.
So
that
Secondly
,
There
must
be
a
predominancy
in
his
heart
and
affections
to
what
is
holy
.
Christ
must
be
his
treasure
,
he
must
love
him
more
than
any
Thirdly
,
There
must
be
an
actual
improvement
of
those
habitual
principles
of
grace
that
are
within
.
For
though
a
man
have
never
so
much
grace
within
,
yet
if
it
be
not
improved
by
outward
exercise
,
we
cannot
call
it
a
godly
conversation
:
and
therefore
it
is
a
vain
thing
for
men
to
appeale
to
the
goodnesse
of
their
heart
,
and
their
good
meanings
;
for
the
conversation
is
more
to
be
believed
than
all
these
.
There
must
then
be
these
streames
as
well
as
the
fountain
;
we
must
shew
our
faith
(
as
you
heard
)
by
a
godly
conversation
;
so
that
this
relateth
most
to
the
exercise
of
grace
,
though
it
presuppose
the
fountain
and
root
within
.
Lastly
,
To
our
conversation
,
There
are
required
pure
and
heavenly
motives
,
that
we
do
holy
duties
for
holinesse
sake
;
That
we
follow
Christ
for
Christs
sake
,
not
for
loaves
.
The
old
Rule
is
,
A
quatenus
ad
omne
valet
consequentia
;
He
that
doth
a
godly
duty
,
because
godly
,
will
do
all
godly
duties
.
As
the
fire
,
because
it
burneth
naturally
,
it
burneth
in
one
countrey
as
well
as
another
:
Thus
a
Christian
,
because
carried
out
purely
and
naturally
(
as
it
were
)
to
the
things
of
God
,
doth
own
them
every
where
,
in
all
places
,
in
all
companies
.
That
which
is
godlinesse
at
one
place
,
and
in
one
company
,
is
godlinesse
in
another
.
Onely
we
must
necessarily
take
along
one
Caution
,
lest
we
condemn
all
the
generation
of
the
godly
for
hypocrites
.
A
mans
conversation
is
godly
,
though
in
many
things
he
faileth
by
common
infirmities
,
though
in
all
things
he
cometh
short
of
that
perfection
which
is
required
of
him
:
Yea
,
though
for
a
season
through
prevailing
temptations
he
fall
into
,
and
lie
in
some
grievous
sinnes
.
David's
conversation
may
be
called
godly
,
he
was
a
man
after
Gods
own
heart
.
And
Peter's
conversation
may
be
godly
,
though
he
had
such
a
foul
fall
:
So
that
infirmities
,
yea
sometimes
grosse
sinnes
fallen
into
through
urging
temptations
,
cannot
be
said
to
make
a
mans
conversation
wicked
,
when
the
general
inclination
of
the
soul
is
set
for
that
which
is
good
.
It
is
true
,
he
that
doth
customarily
and
habitually
sinne
,
he
is
not
borne
of
God
;
neither
can
a
regenerate
man
sinne
so
,
as
the
Apostle
speaketh
,
1
Ioh.
3.
9.
Every
swoon
or
fainting
is
not
death
,
yet
such
having
the
seed
of
grace
within
,
will
as
Trees
that
seemed
to
be
dead
all
winter
,
because
there
is
life
in
the
root
,
at
last
revive
and
flourish
when
the
spring
of
Gods
grace
shall
draw
it
forth
.
This
is
necessary
;
lest
the
Doctrine
of
a
godly
conversation
seem
onely
an
Idaea
,
like
Tullies
Oratour
,
and
that
it
cannot
be
found
any
where
in
the
world
.
In
the
last
place
,
let
us
see
what
profitable
Uses
may
be
drawn
from
this
truth
.
First
,
Of
Instruction
,
who
are
to
informe
themselves
,
their
conversation
is
not
holy
,
notwithstanding
some
good
things
may
sometimes
be
found
in
their
lives
.
And
1.
Such
who
in
fear
of
death
onely
,
and
in
times
of
sad
dangers
doe
call
upon
the
Lord
,
and
cry
out
of
their
sinnes
.
Is
this
your
conversation
?
Doe
ye
ever
thus
,
but
in
some
times
of
exigency
?
It
is
greatly
disputed
,
Whether
a
death-bed
repentance
can
ever
be
sincere
?
The
Socinians
are
too
rigid
,
denying
the
salvation
of
such
persons
,
because
they
have
no
time
to
shew
forth
good
works
in
their
conversation
.
But
as
this
may
be
too
rigid
,
so
on
the
other
side
,
Austin
,
and
others
put
it
greatly
to
the
doubt
,
Non
dico
damnabitur
,
sed
nec
dico
salvabitur
,
then
is
the
conversation
holy
,
when
in
all
conditions
,
rich
or
poor
,
sick
or
well
,
living
or
dying
,
thou
doest
diligently
seek
the
face
of
God
.
2.
Such
cannot
plead
for
an
holy
conversation
in
the
world
,
Who
are
onely
such
in
some
companies
,
and
in
some
places
.
Many
of
the
Nations
became
Iewes
for
fear
of
them
.
Thus
if
thou
because
the
company
thou
art
with
is
religious
,
or
in
the
place
where
thou
livest
,
godlinesse
is
owned
with
credit
,
then
thou
wilt
also
doe
as
they
doe
,
talke
as
they
talk
:
This
is
not
thy
conversation
.
Paul
was
godly
in
all
the
places
of
the
world
,
even
at
Rome
,
and
where
he
was
in
the
greatest
danger
.
Lot
was
righteous
in
wicked
Sodome
.
It
is
not
with
a
godly
man
,
as
they
say
of
some
Trees
,
in
one
Countrey
they
bring
pleasant
and
wholsome
fruit
,
but
if
transplanted
into
another
soil
poisonous
and
destructive
:
So
he
in
some
places
speaketh
for
godlinesse
,
and
in
other
places
to
laugh
and
deride
it
.
This
is
not
thy
conversation
.
3.
Neither
can
such
pretend
to
a
godly
conversation
,
Who
onely
with
Herod
doe
sometimes
gladly
,
or
with
Saul
obey
in
some
things
,
but
rebell
in
other
.
If
it
were
godlinesse
for
godlinesse
sake
,
then
thou
wouldst
zealously
set
upon
all
the
duties
of
godlinesse
,
great
as
well
as
little
,
self-denying
,
as
well
as
more
gratefull
and
pleasing
.
Yea
the
more
godlinesse
,
still
the
more
desire
and
delight
after
it
.
If
a
drop
be
so
precious
,
what
would
more
plentifull
drinkings
of
it
?
By
what
reason
I
am
godly
thus
farre
,
Iam
bound
to
proceed
further
.
In
the
next
place
,
let
it
be
an
Use
of
Exhortation
,
to
look
to
godlinesse
in
your
conversation
;
it
lieth
there
as
well
as
in
your
hearts
,
in
duties
,
in
professions
.
By
this
the
Gospel
is
adorned
,
by
this
Religion
is
honoured
,
by
this
many
others
may
be
brought
home
to
God
,
and
glorifie
him
for
beholding
thy
pure
,
holy
and
unblameable
conversation
.
It
is
a
signe
grace
hath
deep
rooting
in
thy
heart
and
affections
,
when
it
's
made
palpable
and
visible
in
operations
:
It
's
by
these
fruits
that
we
must
judge
of
trees
.
The
hypocrite
would
be
applauded
as
much
as
the
godly
.
Gifts
and
parts
would
be
exalted
,
as
grace
,
were
not
our
conversations
to
be
the
true
touchstone
herein
;
but
above
all
things
look
to
the
purity
of
thy
intentions
in
thy
whole
life
,
that
alone
maketh
regular
and
uniforme
;
without
this
thou
wilt
cry
Hosanna
to
Christ
at
one
time
,
and
crucifie
him
another
.
It
's
observable
,
that
though
a
multitude
did
leave
their
own
Towns
and
houses
,
outwardly
shewing
much
affection
towards
him
,
yet
our
Saviour
chargeth
them
with
carnal
motives
in
all
that
they
did
,
Iohn
6.
26.
Verily
,
verily
,
I
say
unto
you
,
ye
seeke
me
not
,
because
ye
saw
the
miracles
,
bus
because
ye
did
eat
of
the
loaves
,
and
were
satisfied
.
Verily
,
verily
]
This
sacred
asseveration
Christ
useth
in
matters
of
high
concernment
;
and
here
it
is
,
because
the
Capernaites
did
not
perceive
this
carnal
frame
in
themselves
,
therefore
doth
he
expresse
it
the
more
vehemently
.
Thus
Austin
complained
in
his
time
,
Vix
quaeritur
Jesus
propter
Jesum
,
Jesus
is
scarcely
sought
for
Jesus
sake
.
So
difficult
is
it
to
be
sincere
in
our
conversation
.
SERM.
XCVIII
.
Of
Gods
Presence
with
the
Ministry
,
how
it
renders
the
People
inexcusable
.
2
COR.
1.
12.
And
more
abundantly
to
you-wards
.
WE
are
now
arrived
at
the
close
and
last
particular
of
this
verse
,
wherein
is
contained
the
ground
of
Paul's
comfort
,
from
the
testimony
of
his
conscience
.
As
the
former
particulars
did
declare
his
conversation
,
with
the
manner
of
it
,
universally
without
restriction
or
limitation
to
times
,
persons
,
or
places
,
so
this
last
clause
is
added
to
affect
the
Corinthians
the
more
,
who
listened
too
much
to
false
Apostles
,
from
his
peculiar
conversation
to
them
,
it
was
more
abundantly
towards
them
,
then
to
any
other
in
the
world
.
Not
that
Paul
was
lesse
sincere
,
or
lesse
faithfull
in
other
places
;
but
only
there
were
more
outward
effects
and
demonstrations
of
it
towards
them
,
then
to
others
.
So
that
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
denote
the
abundance
and
overflowing
evidences
of
the
power
of
God
in
his
Ministry
towards
them
.
And
this
comparative
may
be
taken
both
intensively
,
his
carriage
towards
them
was
fuller
of
love
and
compassion
,
fuller
of
care
and
diligence
to
them
then
others
,
because
they
were
in
greater
danger
,
and
under
more
temptations
.
As
also
extensively
,
there
he
had
laboured
more
,
continued
longer
,
and
the
power
of
God
had
been
more
successefull
in
his
Ministry
amongst
them
.
In
the
Greek
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
some
render
amongst
you
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Beza
sheweth
the
phrase
used
so
out
of
Demosthenes
.
Others
render
it
towards
you
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
the
Apostle
hath
this
expression
,
2
Cor.
2.
4.
That
ye
might
know
the
love
which
I
have
more
abundantly
towards
you
.
The
like
is
also
applied
to
Titus
,
in
reference
to
them
,
his
inward
affection
was
more
abundantly
towards
them
,
2
Cor.
7.
15.
If
you
ask
,
Wherein
this
greater
abundance
of
Paul's
sincere
conversation
was
seen
to
the
Corinthians
,
more
than
to
others
?
Expositors
give
in
several
particulars
.
Chrysostome
,
and
others
following
him
,
make
it
to
be
in
this
,
that
he
preached
the
Gospel
freely
to
them
.
Here
saith
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
went
beyond
his
bounds
,
condescending
to
their
infirmity
.
Now
concerning
this
fact
of
Paul's
receiving
no
maintenance
from
these
Corinthians
,
though
he
did
from
others
;
and
pleadeth
he
might
also
by
right
take
off
them
,
alledging
the
plain
Ordinance
and
Institution
of
Christ
,
1
Cor.
9.
13.
Even
so
hath
the
Lord
ordained
,
that
they
which
preach
the
Gospel
,
should
live
of
the
Gospel
.
There
is
a
two-fold
controversie
,
the
former
is
started
by
the
Papists
,
who
from
hence
held
the
Doctrine
of
Counsels
,
as
also
of
supererogation
,
that
a
man
may
do
more
than
he
is
commanded
,
as
they
say
Paul
did
in
this
case
.
The
later
is
from
others
,
who
from
hence
decry
the
maintenance
of
Ministers
,
and
that
they
are
with
Paul
to
continue
in
some
vocation
,
to
maintain
themselves
and
family
with
;
but
because
here
it
is
supposed
only
,
and
afterwards
in
the
Epistle
it
is
professedly
owned
by
the
Apostle
,
and
insisted
upon
,
we
shall
referre
it
,
till
God
give
opportunity
to
consider
it
in
its
proper
place
.
2
Cor.
11.
7
,
8
,
9.
Others
they
understand
this
greater
abundance
in
respect
of
the
length
of
that
time
,
he
continued
amongst
them
.
For
ye
may
read
that
Act.
18.
10
,
11.
Paul
continued
there
a
year
and
an
half
at
Corinth
,
which
was
a
great
space
of
time
,
considering
how
his
Apostolical
Office
required
of
him
the
visiting
of
other
Churches
,
and
planting
also
the
Gospel
,
where
yet
it
was
not
received
.
They
had
therefore
time
enough
to
see
his
whole
deportment
,
to
observe
that
he
was
no
fraudulent
impostor
,
that
he
did
all
things
for
their
own
good
,
not
seeking
himself
.
3.
Some
referre
it
to
the
great
successe
and
wonderfull
power
,
that
God
did
put
forth
in
,
and
with
his
Ministry
;
for
so
God
telleth
him
that
vision
he
had
there
,
Act.
18.
9
,
10
,
Be
not
afraid
Paul
,
for
I
am
with
thee
,
no
man
shall
hurt
thee
,
for
I
have
much
people
in
this
City
.
So
that
this
was
a
great
conviction
that
Pauls
Ministry
should
work
such
a
mighty
change
among
a
people
so
proud
,
so
rich
,
so
glorying
in
parts
and
humane
learning
,
as
they
did
:
This
was
the
hand
of
God
.
Lastly
,
It
may
referre
to
his
love
towards
them
,
which
he
seemeth
to
expresse
to
them
more
than
others
,
and
therefore
speaketh
of
it
,
2
Cor.
2.
4.
yea
he
reproveth
them
for
their
ingratitude
herein
,
2
Cor.
12.
15.
I
will
very
gladly
be
spent
for
you
,
though
the
more
abundantly
I
love
you
,
the
lesse
I
be
loved
.
Now
the
reason
why
Paul
was
thus
affectionately
carried
out
towards
them
more
than
others
,
was
because
of
the
dangerous
temptations
they
were
in
by
false
Apostles
;
these
came
with
enticing
words
,
pretending
much
love
,
and
also
observed
strictly
every
passage
of
Paul's
life
;
so
that
it
behoved
him
,
as
to
walk
with
more
circumspection
,
so
also
to
expresse
his
hearty
love
towards
them
,
seeing
they
were
in
such
a
weak
and
uncertain
condition
.
Even
as
Aristotle
observeth
,
The
affections
of
parents
are
most
carried
to
those
who
are
the
weakest
,
and
most
infirme
.
And
thus
much
for
explication
.
From
the
words
we
observe
,
That
the
more
evidences
and
demonstrations
a
people
have
had
of
Gods
presence
with
the
Ministry
,
the
more
inexcusable
will
they
be
,
if
they
do
not
profit
thereby
.
The
longer
you
have
enjoyed
the
meanes
of
grace
,
and
the
more
powerfully
God
hath
manifested
his
presence
therein
:
If
still
thou
persist
in
thy
rebellion
and
opposition
to
God
,
the
greater
will
thy
condemnation
be
.
The
Apostle
doth
much
presse
this
upon
the
Corinthians
,
as
a
special
means
to
preserve
them
from
revolting
,
2
Corinth
.
13.
Since
ye
seeke
a
proofe
of
Christ
speaking
in
me
,
which
to
you-ward
is
not
weake
,
but
mighty
in
you
;
and
thereupon
biddeth
them
,
Examine
themselves
,
whether
they
be
in
the
faith
,
or
whether
Christ
be
in
them
,
or
not
.
And
if
so
,
they
must
needs
acknowledge
this
to
be
the
fruit
of
his
Ministry
.
Oh
it
is
an
high
aggravation
of
a
mans
wilfulnesse
to
sinne
,
when
he
cannot
but
be
convinced
,
that
the
Minister
doth
his
duty
,
he
dischargeth
his
Office
,
he
hath
informed
me
fully
of
my
dangerous
estate
,
yet
for
all
that
he
will
go
on
in
disobedience
!
We
read
of
the
Apostles
pressing
this
likewise
,
1
Corinth.
4.
15.
with
much
earnestnesse
,
Though
you
have
ten
thousand
instructors
in
Christ
,
yet
have
ye
not
many
fathers
.
He
was
the
first
that
through
the
grace
of
God
,
begot
them
a
new
from
their
former
impieties
.
So
that
the
more
good
a
people
have
received
by
a
Minister
,
the
more
they
stand
obliged
still
to
follow
his
Doctrine
.
Our
Apostle
dealeth
in
this
Argument
also
with
the
Galatians
,
Chap.
3.
2
,
3
,
4.
This
would
I
learne
of
you
,
received
ye
the
Spirit
by
the
workes
of
the
Law
,
or
by
the
hearing
of
faith
?
He
appealeth
to
what
they
had
found
experimentally
by
the
preaching
of
the
Gospel
upon
their
owne
soules
:
and
would
they
who
had
thus
begunne
in
the
spirit
,
end
in
the
flesh
?
Our
Saviour
also
telleth
the
Iewes
concerning
John
,
They
did
once
rejoyce
in
his
light
for
a
season
,
John
5.
35.
At
the
first
,
while
his
preaching
and
life
was
new
,
before
he
came
throughly
to
convince
them
of
their
hypocrisie
and
wickednesse
;
and
then
when
they
saw
his
preaching
was
against
them
,
and
that
he
was
not
a
man
for
their
carnal
interest
;
they
who
once
rejoyced
in
him
afterwards
reproached
him
,
and
said
,
He
had
a
Devil
.
But
let
us
amplifie
this
point
in
several
particulars
.
First
,
The
longer
time
a
people
have
enjoyed
a
faithfull
Ministry
,
the
more
inexcusable
will
they
be
,
if
they
answer
not
Gods
expectation
.
A
great
part
of
the
world
sitteth
in
darknesse
,
and
have
nothing
of
this
spiritual
light
arising
upon
them
;
They
have
had
no
Prophet
amongst
them
,
to
warne
and
admonish
every
man
to
forsake
his
evil
way
.
If
therefore
God
hath
fixed
Pastours
and
Teachers
amongst
us
,
who
continually
informe
us
of
our
duties
:
How
great
will
our
condemnation
be
,
if
we
shut
our
eyes
against
light
?
Though
thou
doest
not
account
the
yeares
,
yet
God
doth
;
he
taketh
notice
of
the
precise
time
,
that
he
hath
been
calling
and
inviting
of
thee
,
to
come
in
,
and
submit
unto
him
.
We
see
this
notably
in
that
Parable
,
Luke
13.
7.
Then
said
the
Master
to
his
Vine-dresser
,
Behold
these
three
yeares
I
come
seeking
fruit
on
this
fig-tree
,
and
finde
none
.
It
is
but
three
yeares
,
and
yet
this
is
accounted
a
great
matter
;
their
unprofitablenesse
,
though
they
had
but
three
yeares
trial
was
so
hainous
,
that
there
is
a
command
to
cut
down
the
tree
,
as
that
which
cumbreth
the
ground
.
What
cause
then
hast
thou
to
fear
lest
such
a
sentence
passe
upon
thee
,
who
hast
not
onely
for
three
yeares
,
but
many
threes
been
dressed
and
pruned
,
and
yet
continuest
barren
?
How
should
you
number
every
Lords-day
?
How
should
you
account
and
set
downe
every
Sermon
?
For
though
you
let
them
passe
,
yet
God
will
not
.
Thus
we
have
God
complaining
concerning
the
people
of
Israel
,
mentioning
the
exact
time
,
they
had
been
froward
and
rebellious
against
him
under
his
gracious
dispensations
,
Psal.
95.
10.
which
is
also
also
alledged
by
the
Apostle
,
Hebr.
3.
9
,
17.
They
saw
Gods
workes
fourty
years
in
the
wildernesse
.
What
a
long
time
was
here
to
convince
them
,
to
humble
them
under
all
these
wonderfull
workes
which
God
did
before
their
eyes
,
yet
God
complaineth
,
that
these
fourty
yeares
,
they
did
only
grieve
God
by
their
sinnes
and
provocations
?
And
is
not
this
the
sad
case
of
too
many
?
May
not
God
say
fourty
,
yea
fifty
and
threescore
years
;
Ye
have
grieved
him
every
Sabbath-day
,
because
not
reformed
or
changed
by
the
Word
?
Remember
this
therefore
,
the
longer
that
the
Ministers
of
God
have
continued
with
you
,
the
more
is
all
excuse
taken
off
from
you
,
if
ye
repent
not
.
Secondly
,
The
more
faithfull
and
diligent
the
Ministers
of
God
have
been
by
publick
preaching
and
otherwayes
,
to
convert
you
from
all
your
evil
doings
,
the
greater
will
your
account
be
,
if
ye
be
negligent
about
your
soules
.
Indeed
people
may
have
a
Ministry
,
but
because
a
lazy
corrupt
one
,
because
a
superstitious
or
prophane
one
;
men
are
encouraged
more
thereby
in
their
wickednesse
.
And
although
this
will
not
free
a
people
,
they
shall
not
think
to
escape
by
laying
the
fault
upon
their
blinde
guides
;
for
rather
than
their
bodies
should
starve
,
they
would
break
thorow
stony
walls
,
and
goe
farre
before
they
would
be
famished
:
So
if
people
were
sensible
of
their
soules
undoing
by
such
a
Ministry
;
if
they
lived
where
the
famine
of
the
Word
is
,
they
would
wander
from
sea
to
sea
;
and
from
the
North
even
to
the
East
,
to
look
the
word
of
God
,
as
you
have
it
,
Amos
,
Chap.
8.
12.
Though
I
say
,
the
people
will
not
be
acquitted
,
they
shall
die
and
be
damned
in
their
sinnes
;
yet
God
will
require
their
blood
of
such
Idol-shepherds
,
Ezek.
33.
8
,
9.
But
as
it
followeth
there
,
If
they
be
faithfull
shepherds
,
if
they
doe
warne
every
wicked
man
,
and
yet
they
will
goe
on
in
their
evil
way
,
then
such
faithfull
Ministers
have
delivered
their
owne
soules
,
and
the
peoples
blood
will
lie
upon
their
owne
head
.
The
more
paines
then
,
and
the
greater
labour
that
the
Ministers
of
God
have
taken
to
reduce
men
from
their
evil
wayes
,
and
yet
thou
continuest
unreformed
,
the
greater
will
thy
confusion
be
:
Their
study
,
their
Sermons
,
their
prayers
,
their
sweat
,
their
wearinesse
,
will
all
witnesse
against
thee
at
that
day
.
We
may
see
this
notably
fulfilled
in
Christ
himself
,
that
great
shepherd
of
our
souls
,
Matth.
11.
20.
It
is
there
said
,
Then
began
he
to
upbraid
those
Cities
,
wherein
most
of
his
mighty
workes
were
done
,
because
they
repented
not
.
Woe
to
thee
Corazin
,
woe
to
thee
Bethsaida
,
&c.
And
thou
Capernaum
which
art
exalted
unto
Heaven
.
—
By
this
we
see
,
the
more
abundantly
Christ
had
discovered
his
willingnesse
for
their
salvation
,
and
they
refused
him
,
the
greater
woe
did
belong
to
them
;
yea
it
would
be
worse
with
them
at
the
Day
of
Judgement
,
than
the
Sodomites
,
the
vilest
of
men
,
whom
God
destroyed
with
such
a
sudden
and
terrible
destruction
.
Thirdly
,
The
more
successe
that
the
Ministry
hath
had
,
where
thou
livest
,
the
greater
change
and
conversion
it
hath
made
,
and
yet
thou
continue
the
same
prophane
person
thou
wast
,
the
greater
is
thy
guilt
.
When
it
shall
be
a
converting
Word
to
others
,
but
not
to
thee
;
an
enlightning
Word
to
others
,
but
not
to
thee
:
Oh
do
thou
tremble
under
thy
condition
,
lest
God
hath
given
thee
up
to
a
spiritual
judgment
,
that
no
preaching
,
no
Ministry
,
no
,
if
Angels
should
come
from
Heaven
,
or
men
raised
from
the
dead
,
yet
they
should
do
no
good
upon
thee
.
If
there
be
but
one
man
,
or
woman
in
a
Parish
,
that
can
blesse
God
for
the
good
their
soules
have
got
by
the
hearing
of
the
Word
;
this
person
will
arise
at
the
Day
of
Judgement
against
thee
,
then
God
will
say
,
Why
was
it
not
a
converting
Word
to
thee
,
as
well
as
him
?
Why
did
thy
neighbours
heare
and
tremble
,
reforme
and
tremble
,
but
thou
didst
not
?
Now
the
successe
of
a
faithfull
Ministery
may
be
seen
in
these
particulars
.
1.
To
enlighten
thee
,
to
instruct
and
teach
thee
in
the
wayes
of
God
.
For
this
end
they
are
called
Lights
and
Teachers
.
Observe
then
,
if
there
be
not
many
that
have
got
knowledge
in
the
truths
of
God
,
when
thou
art
ignorant
how
many
by
thee
do
know
the
principles
of
Religion
;
the
Ministry
hath
been
instrumental
to
awaken
them
:
so
that
those
who
were
ignorant
do
now
understand
:
this
will
condemn
thee
,
who
livest
in
thy
sottish
ignorance
.
2.
The
successe
of
the
Ministry
is
seen
,
In
the
conversion
and
reforming
of
men
from
their
evil
wayes
.
To
turn
swine
into
sheep
,
weeds
into
flowers
,
as
we
read
of
three
thousand
converted
by
one
Sermon
that
Peter
made
.
If
then
,
God
hath
blessed
our
labours
in
this
kind
,
though
it
should
be
but
to
one
man
in
the
Congregation
,
this
will
be
a
testimony
against
you
.
Was
not
he
once
prophane
,
as
thou
art
?
Did
not
he
follow
all
excesse
of
riot
,
as
thou
doest
?
Did
not
he
deride
and
scorn
at
the
power
of
godliness
,
as
thou
doest
?
but
now
he
is
wholly
altered
,
now
he
dare
not
do
the
things
he
once
did
:
Now
he
crieth
out
,
Oh
such
a
Sermon
struck
to
my
very
heart
,
such
a
passage
was
like
a
thunderbolt
!
Why
then
is
it
that
thou
doest
not
follow
such
a
man
,
and
do
as
he
doth
?
He
would
not
be
the
same
worldling
,
the
same
prophane
person
he
was
once
for
a
world
.
Oh
remember
this
mans
conversion
,
this
mans
change
will
be
a
testimony
against
thee
!
3.
The
successe
of
the
Ministry
is
not
only
to
give
spiritual
life
at
first
,
but
to
quicken
up
,
to
edifie
and
to
cause
to
grow
up
more
and
more
in
godlinesse
;
that
you
may
not
be
a
people
alwayes
in
low
principles
,
that
you
may
not
be
babes
alwayes
,
but
be
more
spiritual
,
and
greater
proficients
in
godliness
than
formerly
.
Thus
our
Saviour
prayed
,
Joh.
17.
for
the
Disciples
already
converted
,
that
they
might
be
more
sanctified
.
And
here
again
is
condemning
matter
to
those
who
stand
at
a
stay
;
yea
it
may
be
go
back
,
and
fall
off
from
their
first
love
.
Oh
lay
this
to
heart
?
Seest
thou
not
how
such
and
such
,
that
did
but
lately
look
towards
Heaven
,
have
overgone
thee
?
they
have
more
knowledge
,
more
grace
,
more
life
and
vigour
than
thou
hast
.
Certainly
this
maketh
thy
case
the
sadder
;
they
are
planted
by
the
same
waters
thou
art
,
hear
the
same
Sermons
,
receive
the
same
Ordinances
,
and
yet
are
farre
more
fruitfull
than
thou
art
.
4.
Another
particular
wherein
the
successefull
efficacy
of
the
Ministry
doth
appear
,
is
,
To
antidote
against
errours
,
to
preserve
from
giddinesse
and
wantonnesse
in
matters
of
Religion
.
This
great
effect
of
the
Ministry
the
Apostle
taketh
notice
of
,
Ephes.
4.
14.
where
it
is
said
,
God
gave
gifts
to
men
,
Apostles
and
Pastors
to
his
Church
,
that
henceforth
we
be
no
more
children
,
tossed
up
and
down
with
every
wind
of
dóctrine
.
This
implieth
,
that
before
the
Ministry
came
,
they
were
tossed
up
and
down
;
but
now
it
must
be
no
more
so
.
This
also
will
speak
terrible
guilt
to
some
;
who
are
fallen
off
from
the
wholsom
truths
of
God
,
who
have
left
their
own
stedfastness
,
being
carried
away
with
the
errour
of
the
wicked
.
For
those
who
have
been
preserved
and
confirmed
by
the
Ministry
,
will
be
a
testimony
against
such
Apostates
.
Lastly
,
The
word
of
God
preached
,
though
it
may
not
throughly
reforme
,
yet
it
doth
sometimes
restrain
men
from
sinne
.
Sometimes
it
maketh
them
with
Felix
tremble
;
at
other
times
with
Agrippa
,
almost
to
become
a
Christian
.
Oh
let
such
remember
those
times
.
You
have
felt
the
word
of
God
like
fire
in
your
bowels
;
you
have
found
it
to
be
like
a
two-edged
sword
within
.
Know
that
all
those
relentings
and
troubled
agonies
of
soul
,
will
be
a
condemnation
one
day
.
The
Word
preached
hath
more
abundantly
worked
upon
you
than
others
,
though
it
hath
not
yet
obtained
a
full
and
perfect
change
upon
thee
.
Thus
you
see
,
wheresoever
the
word
of
God
hath
appeared
more
abundantly
in
any
one
particular
in
that
respect
,
the
greater
is
the
aggravation
of
those
mens
sins
,
who
have
not
thereby
been
reformed
.
Let
us
proceed
to
the
Uses
.
And
1.
This
may
aggravate
the
sinne
of
all
those
who
are
now
departed
from
the
Ministry
and
the
Ordinances
,
who
are
so
arrogantly
puffed
up
with
a
supposed
perfection
,
that
they
think
they
need
not
either
hear
or
pray
,
as
if
all
fulness
did
dwell
in
them
.
Now
to
these
men
we
propound
this
Question
,
How
came
you
at
first
to
that
light
,
to
that
knowledge
you
have
?
How
came
you
at
first
out
of
your
prophanenesse
?
Whence
was
it
that
your
consciences
were
awakened
once
?
Was
not
all
this
at
first
by
the
Ministry
!
If
there
be
any
good
in
you
,
did
you
not
receive
it
from
these
streams
of
God
?
Why
then
is
it
that
you
depart
from
us
?
Why
is
it
that
you
despise
what
once
you
imbraced
?
Certainly
our
Ministry
hath
had
more
of
Gods
power
and
presence
to
you-wards
,
then
to
many
ignorant
prophane
persons
:
but
this
maketh
your
sin
greater
.
Use
2.
To
instruct
us
,
how
inexcusable
all
they
are
,
who
live
now
under
Gospel-light
,
and
yet
are
not
reclaimed
from
their
evil
wayes
.
For
though
one
particular
Ministry
may
have
more
of
life
and
power
than
another
,
yet
wheresoever
Christ
is
faithfully
preached
,
there
is
the
strongest
argument
that
can
be
used
to
bring
you
to
God
.
All
that
do
now
refuse
us
preaching
,
refuse
Christ
speaking
from
Heaven
,
as
the
Apostle
argueth
,
Heb.
12.
25.
This
is
more
than
to
refuse
Moses
,
or
the
Prophets
,
yea
then
Angels
,
as
Heb.
2.
3.
And
therefore
the
Apostle
propoundeth
this
Question
,
How
shall
we
escape
,
if
we
neglect
so
great
salvation
,
which
at
first
began
to
be
spoken
by
the
Lord
,
and
afterwards
was
confirmed
by
others
,
God
bearing
them
witnesse
by
signes
and
many
wonders
?
So
that
now
the
things
of
Religion
cannot
be
more
abundantly
confirmed
to
you
than
they
are
;
you
are
not
to
expect
more
powerfull
means
to
convert
you
,
than
have
been
used
;
and
this
will
make
Hell
seven
times
hotter
for
all
ungodly
and
prophane
persons
,
who
are
so
under
these
Gospel-dispensations
.
SERM.
XCIX
.
Of
the
convincing
Nature
of
Godliness
in
Ministers
,
and
private
Christians
.
2
COR.
1.
13.
For
we
write
no
other
things
unto
you
,
then
what
you
read
or
acknowledge
,
and
I
trust
that
you
shall
acknowledge
even
to
the
end
.
THe
Apostle
having
formerly
asserted
the
sincerity
and
holy
simplicity
of
his
conversation
,
and
that
more
abundantly
to
the
Corinthians
;
lest
this
should
be
a
vain
,
boasting
of
himself
,
and
that
in
giving
testimony
of
himself
,
that
would
not
be
valid
,
or
sufficient
:
He
doth
in
this
verse
appeal
to
the
very
consciences
of
the
Corinthians
likewise
.
So
that
not
only
the
testimony
of
his
own
conscience
,
but
of
their
consciences
also
,
must
needs
justifie
him
.
And
indeed
this
is
a
good
demonstration
of
that
uprightness
which
is
within
us
,
when
we
can
appeal
to
the
consciences
of
others
.
For
although
men
,
especially
such
as
are
prejudiced
and
alienated
from
us
,
may
suffocate
and
smother
as
much
as
lie
in
them
,
that
they
have
any
such
convictions
of
our
integrity
,
yet
secretly
their
consciences
cannot
but
bear
witness
to
us
.
The
matter
then
wherein
he
doth
appeal
,
as
it
were
,
to
their
own
consciences
,
is
set
down
in
the
beginning
of
the
verse
,
For
we
write
no
other
things
unto
you
,
&c.
There
is
one
expression
in
this
passage
,
that
hath
much
perplexed
Interpreters
,
and
made
them
go
different
wayes
;
it
is
,
that
we
write
no
other
things
unto
you
,
then
what
you
do
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
read
;
so
we
translate
it
,
and
likewise
many
others
.
Now
this
is
wondered
at
by
some
,
yea
by
Calvin
accounted
,
Nimis
fligidum
,
ne
dicam
ineptum
,
saith
he
,
in
loc.
It
is
too
frigid
and
absurd
,
to
make
this
the
sense
,
I
write
to
you
no
other
things
,
then
what
you
read
,
&c.
For
who
doubted
of
that
?
And
how
could
any
man
read
otherwise
than
he
wrote
,
saith
Musculus
?
Estius
also
doth
confess
,
that
the
rendring
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ye
read
,
did
cause
great
perplexity
to
Expositors
;
and
therefore
sheweth
,
that
Theophylact
,
when
he
could
not
satisfie
himself
about
that
sense
of
the
word
,
did
runne
to
another
.
Yet
there
are
learned
men
,
that
endeavour
to
make
a
good
sense
of
it
,
though
it
be
translated
[
Ye
read
:
]
For
Beza
,
though
he
taketh
notice
of
what
Calvin
saith
against
it
,
yet
followeth
this
translation
,
and
would
make
this
Paul's
meaning
,
That
he
did
not
write
cunningly
,
artificially
what
they
did
read
in
the
plain
letter
of
the
words
that
he
did
write
,
he
had
no
equivocations
,
nor
intended
any
delusions
by
his
words
.
Cajetan
in
loc.
he
maketh
this
expression
to
referre
to
the
former
Epistle
,
and
also
to
this
part
of
the
second
which
we
are
now
upon
,
We
write
no
more
now
,
then
what
ye
have
read
formerly
.
Therefore
some
render
it
in
the
preterperfect
tense
.
Others
they
make
the
general
sense
to
be
this
,
Our
words
,
and
our
actions
do
agree
,
we
write
no
more
than
what
may
be
read
,
and
acknowledged
by
all
.
Though
these
interpretations
may
passe
very
well
;
yet
because
the
expression
is
not
so
full
and
proper
to
say
,
We
write
no
other
things
,
then
what
you
read
,
I
shall
rather
go
with
those
,
who
say
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
it
many
times
signifieth
to
read
,
yet
it
doth
also
,
to
take
notice
of
,
to
know
,
to
remember
,
&c.
Indeed
I
find
it
not
in
this
sense
used
in
the
New
Testament
,
but
constantly
for
to
read
;
yet
Varinus
,
he
maketh
it
to
signifie
as
well
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
To
know
,
to
call
to
mind
,
to
remember
,
to
be
convinced
of
a
thing
.
So
that
the
meaning
is
,
We
write
to
you
no
other
things
,
then
what
you
know
,
what
you
remember
,
yea
what
ye
are
experimentally
convinced
of
.
And
thus
it
differeth
from
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
followeth
,
and
signifieth
more
.
For
a
man
may
know
,
and
remember
,
yea
and
be
convinced
of
many
things
,
which
yet
through
some
corruption
within
,
he
will
not
acknowledge
:
for
that
is
,
when
we
do
with
a
ready
and
willing
consent
approve
and
own
such
a
thing
.
The
Pharisees
were
often
convinced
about
Christs
Doctrine
,
yet
they
would
not
acknowledge
it
.
But
the
Apostle
attributeth
both
these
to
the
Corinthians
:
for
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rendered
[
Or
]
Erasmus
suspects
it
crept
in
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
things
.
Vorstius
preferreth
that
reading
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
paraphraseth
,
If
so
be
you
do
acknowledge
;
but
there
is
no
necessity
of
this
.
From
the
words
thus
explained
,
we
observe
,
That
a
godly
convincing
life
in
a
Christian
,
especially
in
a
Minister
,
is
of
special
advantage
for
many
excellent
effects
.
Every
Christian
,
and
much
more
every
Minister
,
are
by
their
lives
and
examples
so
to
convince
,
that
others
may
acknowledge
,
verily
God
is
with
them
,
verily
the
Spirit
of
Christ
dwelleth
in
them
.
This
is
no
more
,
then
what
our
Saviour
expresseth
,
Let
your
light
so
shine
before
men
,
Mat.
5.
16.
that
they
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
Heaven
.
Some
make
this
exhortation
given
to
Christians
in
the
general
:
Others
to
the
Ministers
of
the
Gospel
in
particular
.
However
by
this
we
see
,
that
God
cannot
bear
meer
titles
,
names
and
opinions
,
unlesse
there
be
an
holy
life
accompanying
of
them
;
he
saith
,
That
they
may
see
your
good
works
,
not
titles
,
not
professions
,
not
your
ceremonious
,
and
instituted
worship
,
but
good
works
;
good
works
then
are
necessary
;
but
such
as
flow
from
men
enlightned
by
the
Gospel-truth
.
Many
mistake
about
good
works
,
not
knowing
what
the
nature
of
them
is
;
and
then
Christ
sheweth
the
end
of
these
good
works
,
That
they
may
glorifie
your
Father
which
is
in
Heaven
;
not
that
they
may
glorifie
you
,
and
honour
you
.
We
are
not
to
do
good
things
for
applause
and
esteem
;
neither
doth
he
say
,
that
ye
may
merit
a
reward
in
Heaven
.
Vain-glory
and
merit
,
with
self-confidence
,
are
the
end
why
pharisaical
men
cause
their
light
to
shine
before
others
;
but
the
Evangelical
Christian
,
he
doth
it
,
That
God
may
be
glorified
.
But
let
us
cause
the
light
of
this
Doctrine
also
to
shine
before
you
.
And
First
,
We
are
to
know
,
That
godlinesse
and
exact
holinesse
hath
a
convincing
and
converting
effect
with
it
.
The
sincere
practice
of
it
doth
awe
and
conquer
the
conscience
,
even
of
the
vilest
men
.
Godliness
is
the
image
of
God
.
Now
when
God
created
man
,
in
that
he
gave
him
dominion
over
all
the
beasts
of
the
field
,
they
stood
in
awe
of
him
:
And
thus
where
the
image
of
God
is
repaired
,
there
it
hath
a
convincing
work
upon
the
conscience
of
the
most
beastly
men
.
Thus
it
is
said
of
Herod
,
though
a
King
,
who
had
command
over
John
Baptists
life
,
as
the
event
shewed
,
yet
he
feared
John
,
because
he
was
a
just
man
,
Mark
6.
20.
As
the
lustre
of
the
Sunne-beams
do
dazle
the
Owls
and
the
Bats
eyes
:
Thus
doth
the
lively
expression
of
holiness
even
amaze
the
most
profligate
sinners
;
neither
is
this
the
lesse
true
,
though
wicked
men
rage
,
blaspheme
and
raise
all
manner
of
calumnies
against
such
who
walk
uprightly
,
for
in
the
midst
of
this
madness
their
conscience
is
still
awed
and
convinced
.
So
that
this
doth
discover
the
excellency
of
a
godly
life
,
that
it
breedeth
a
reverential
awe
,
it
maketh
the
consciences
of
men
secretly
to
own
such
,
and
to
wish
that
they
were
as
such
,
and
that
their
latter
end
might
be
like
theirs
.
Secondly
,
Although
a
godly
life
be
thus
necessary
in
every
Christian
,
and
especially
in
a
Minister
,
yet
the
efficacy
of
the
Ministry
,
and
sacramental
administrations
,
doth
not
depend
upon
the
holy
life
of
a
Minister
,
no
more
than
the
Papists
say
,
it
doth
upon
a
Ministers
intention
.
This
was
a
Donatistical
errour
of
old
,
so
much
opposed
by
Austin
,
that
the
wickedness
of
a
Ministers
life
,
did
frustrate
the
work
of
the
Sacraments
.
Certainly
Christs
promise
is
made
to
the
Office
,
and
to
the
right
administration
of
the
Ordinances
;
neither
can
the
evil
life
of
the
Minister
make
void
Gods
promise
of
presence
to
his
own
Ordinances
,
where
people
come
in
a
prepared
and
holy
manner
.
This
our
Saviour
seemeth
fully
to
confirm
,
Mat.
23.
23.
where
he
directed
his
hearers
,
To
hear
the
Pharisees
and
Scribes
,
because
sitting
in
Moses
his
chair
,
and
to
observe
what
those
teachers
should
bid
them
observe
and
do
;
but
(
saith
he
)
do
not
after
their
works
,
for
they
say
,
and
do
not
.
This
Text
doth
confute
two
sorts
of
men
;
first
,
Those
of
the
Romane
party
,
who
make
use
of
this
against
the
Protestants
,
as
if
it
were
their
sinne
to
depart
from
their
Bishops
and
Pastors
,
though
it
be
granted
they
superadded
many
superstitious
and
corrupt
doctrines
,
which
we
would
easily
yeeld
unto
:
if
as
the
Pharisees
sate
in
Moses
his
chair
;
so
they
did
in
Christs
chair
.
For
this
phrase
denoteth
two
things
:
1.
A
lawfull
Call
and
Office
.
2.
True
and
sound
Doctrine
;
our
Saviour
did
not
mean
they
were
to
do
every
thing
the
Pharisees
said
.
For
at
another
time
he
bid
them
,
Beware
of
the
leaven
of
the
Pharisees
,
which
was
their
doctrine
,
Mat.
16.
6.
But
his
universal
expression
is
to
be
limited
to
the
subject
matter
,
while
they
did
teach
what
Moses
commanded
.
But
we
deny
that
the
Roman
Bishops
have
Christs
chair
,
either
in
respect
of
their
Office
,
or
their
doctrine
.
Again
the
second
errour
which
this
Text
doth
confute
,
is
the
extremity
of
those
,
who
because
of
some
corruption
in
the
Ministers
,
do
wholly
cry
down
the
Ministry
it self
,
or
out
of
their
opposition
to
what
is
bad
,
will
not
receive
that
which
is
wholsome
and
good
.
Our
Saviour
being
to
reprove
the
Pharisees
in
a
most
sharp
way
,
as
hypocrites
and
blind
guides
,
knowing
how
apt
people
are
to
runne
from
one
extremity
to
another
;
doth
therefore
advise
them
,
that
so
farre
as
they
keep
to
Moses
his
doctrine
,
so
farre
they
are
to
be
attended
unto
,
though
by
their
ill
lives
they
destroy
all
.
Thus
hungry
men
will
eat
the
meat
provided
for
them
at
the
feast
,
not
considering
whether
the
Masters
of
the
feast
do
eat
or
no
:
Yea
though
they
do
not
,
yet
they
will
not
forbear
;
or
as
Chrysostom
,
Men
that
dig
for
gold
,
will
gladly
take
their
fulness
of
that
,
although
the
ground
that
yeeldeth
it
,
be
barren
and
unfruitfull
in
respect
of
grass
and
flowers
:
But
I
cannot
say
all
that
is
to
be
said
on
this
point
.
Therefore
In
the
third
place
,
Though
the
efficacy
of
Ordinences
dependeth
not
upon
the
godlinesse
of
him
that
doth
administer
,
yet
all
such
dispensers
can
have
no
comfort
from
God
;
neither
may
they
expect
acceptance
from
him
,
while
they
live
in
their
iniquities
.
Mat.
7.
22.
Many
will
say
to
me
in
that
day
,
Lord
,
Lord
,
have
we
not
prophesied
in
thy
Name
,
and
in
thy
Name
cast
out
Devils
?
Yet
you
read
of
that
terrible
denunciation
towards
them
,
Depart
from
me
,
I
know
ye
not
.
It
is
a
very
sad
thing
to
consider
how
much
Christians
will
rest
on
titles
and
names
,
vpon
Ordinances
and
external
duties
,
thinking
these
will
carry
them
to
Heaven
,
though
otherwise
full
of
impiety
.
The
Apostle
James
argueth
against
this
position
that
faith
without
a
holy
conversation
will
save
,
as
if
it
were
a
Doctrine
plausibly
received
.
Certainly
in
Austin's
time
it
was
so
universally
entertained
,
that
a
right
faith
would
save
,
though
separated
from
a
godly
life
,
that
he
doth
warily
,
though
sincerely
sit
himself
against
it
.
As
it
is
thus
with
Christians
,
so
also
with
Ministers
and
Officers
of
the
Church
,
how
apt
are
they
to
be
confident
,
and
to
be
puffed
up
,
because
if
they
have
a
true
Call
,
Church-government
and
Order
according
to
Christs
Institution
?
not
so
diligently
attending
to
the
strict
and
holy
practice
of
godliness
,
as
they
ought
to
do
.
The
Apostle
speaketh
notably
to
this
point
,
1
Cor.
5.
6
,
7.
where
he
taxeth
them
for
their
boasting
in
many
Church-priviledges
,
when
impiety
was
not
censured
amongst
them
,
Your
glorifying
is
not
good
;
They
gloried
in
their
teachers
,
they
magnified
their
abilities
and
gifts
;
but
saith
the
Apostle
,
This
is
not
good
:
All
this
is
vanity
as
long
as
wicked
men
are
suffered
amongst
you
.
So
that
you
see
,
neither
parts
or
gifts
,
nor
divine
Institutions
and
Officers
in
the
Church
of
God
,
without
godly
and
holy
lives
are
matter
of
any
true
and
solid
comfort
.
Therefore
we
cannot
passe
by
that
serious
and
holy
observation
which
Musculus
hath
upon
this
passage
of
Paul's
encouraging
himself
,
not
from
his
Apostolical
office
,
not
from
his
miraculous
and
extraordinary
gifts
,
but
his
sincere
conversation
.
The
Catholical
corruption
of
the
Church
came
in
,
when
this
pestilence
had
infected
the
Officers
of
the
Church
,
that
they
did
not
think
it
so
much
material
,
how
they
had
their
conversation
in
the
world
,
so
that
they
kept
faithfull
to
the
Roman
Sea
.
And
would
to
God
(
as
he
goeth
on
)
these
vanities
did
not
prevail
in
those
Churches
,
which
are
freed
from
Antichristianism
;
and
this
poisonous
root
(
saith
he
)
is
not
a
little
watered
of
those
,
who
cannot
speak
of
the
dispensation
of
the
mysteries
of
God
,
unlesse
they
often
inculcate
,
that
it
is
not
so
material
how
the
Minister
liveth
,
so
that
Christs
Institutions
are
exactly
observed
.
Thus
he
,
adding
more
also
to
this
point
.
This
is
enough
to
shew
,
That
the
Reformed
Churches
are
not
to
rest
upon
their
Reformed
Doctrine
,
Reformed
Discipline
,
unless
also
the
lives
of
all
in
their
respective
places
be
commensurated
to
the
rule
of
God
.
In
the
fourth
place
,
When
we
speak
of
a
convincing
holy
life
,
that
may
be
understood
two
wayes
,
either
,
1.
Potentially
,
such
as
is
apt
to
convince
,
and
of
its
He
was
an
impostor
,
a
blasphemer
,
and
therefore
they
put
him
to
death
,
as
judging
him
a
false
Prophet
.
Thus
you
see
that
there
may
be
a
convincing
life
,
and
yet
for
all
that
men
will
be
obstinate
and
malicious
,
hardening
themselves
against
the
duties
required
of
them
.
Now
it
is
good
to
take
notice
of
some
of
those
causes
that
keep
men
from
being
convinced
that
such
Ministers
,
or
such
people
walk
in
the
wayes
of
the
Lord
,
and
therefore
we
are
to
walk
in
their
steps
:
As
1.
Prejudice
and
prepossessed
principles
already
received
,
whereby
we
stop
the
ear
like
the
Adder
,
and
will
not
hear
the
voice
of
the
best
charmer
and
wisest
.
Thus
2.
Corrupt
and
earthly
affections
,
when
our
hearts
are
set
upon
any
worldly
or
3.
Mistake
about
the
nature
and
way
of
godlinesse
,
may
keep
many
off
from
being
1.
When
men
do
judge
nothing
Godlinesse
,
but
what
is
exactly
perfect
:
And
therefore
if
they
see
Ministers
or
Christians
subject
to
any
infirmities
,
this
hardens
them
in
their
impieties
,
they
see
such
men
have
failings
.
If
this
were
a
good
principle
,
no
godly
man
in
the
world
(
except
Christ
,
in
whom
all
fulnesse
did
dwell
)
had
a
convincing
life
.
Was
there
any
Prophet
,
or
an
Apostle
that
had
not
some
failings
,
that
did
not
pray
for
the
pardon
of
sinne
;
If
we
say
we
have
no
sinne
(
saith
John
in
the
name
of
the
most
holy
)
we
deceive
our selves
,
and
have
no
truth
in
us
,
1
Joh.
1.
8.
2.
Another
false
principle
that
keepeth
from
convincing
,
is
,
When
we
thinke
godliness
lieth
in
the
actual
abdication
and
renouncing
of
all
earthly
,
worldly
things
.
It
is
true
,
in
our
afflictions
we
are
to
have
these
things
,
as
if
we
had
them
not
.
There
is
to
be
an
habitual
preparation
of
heart
,
to
leave
all
,
when
Christ
shall
command
.
It
is
true
,
We
cannot
serve
God
and
Mammon
;
the
love
of
the
Father
,
and
the
love
of
the
world
cannot
consist
together
;
but
the
love
of
God
,
and
the
use
and
possession
of
these
things
may
.
Now
by
this
errour
many
Papists
are
not
convinced
of
the
holiness
that
is
in
reformed
Churches
.
Why
so
?
Oh
,
say
they
,
you
have
no
Monasteries
;
you
have
no
publick
places
for
religious
persons
;
you
have
no
votaries
,
that
part
with
their
earthly
substance
,
and
vow
a
life
of
poverty
,
your
Ministers
marry
,
and
have
children
.
Thus
the
Papist
is
not
convinced
,
because
he
mistaketh
about
godliness
;
and
not
only
they
,
but
many
deluded
persons
amongst
us
,
are
offended
,
because
Ministers
take
maintenance
,
provide
for
their
families
;
as
if
this
were
against
godliness
,
whereas
the
neglect
of
this
would
be
to
offend
to
God
.
Use
of
Exhortation
,
to
all
Ministers
and
private
Christians
,
to
study
for
convincing
lives
.
The
more
power
and
conviction
is
therein
,
the
greater
is
Religion
honoured
,
the
more
is
God
glorified
;
the
easier
is
the
conversion
of
others
,
and
the
more
is
the
mouth
of
prophane
men
stopped
.
Consider
not
only
what
is
lawfull
,
but
what
is
convincing
;
especially
take
heed
of
such
actions
,
or
a
life
that
is
the
contrary
;
scandalizing
,
offending
,
and
causing
Religion
to
be
the
worse
thought
of
by
thy
means
.
SERM.
C.
'T
is
Perseverance
that
is
the
Crowne
of
Holinesse
.
2
COR.
1.
13.
And
I
trust
that
you
shall
acknowledge
even
to
the
end
.
THe
Apostle
having
declared
,
that
he
had
his
testimonials
,
not
onely
from
his
own
conscience
,
but
theirs
also
:
he
further
addeth
,
that
he
trusteth
this
will
hold
and
continue
.
For
it
is
nothing
to
have
hopefull
beginnings
,
and
afterwards
to
revolt
from
all
again
.
Blossoms
without
fruit
will
not
answer
Gods
expectation
.
Now
this
his
hope
is
expressed
in
this
last
clause
of
the
verse
,
I
trust
you
shall
acknowledge
,
even
to
the
end
.
To
the
end
]
that
is
,
say
some
,
fully
and
perfectly
,
opposite
to
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
part
,
mentioned
in
the
next
verse
;
or
else
as
it
is
used
several
times
for
the
end
and
utmost
of
a
thing
;
as
Christ
is
said
,
John
13.
1.
To
love
his
to
the
end
.
And
1
Thessal.
2.
16.
Wrath
is
said
to
come
upon
the
Iews
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
to
the
end
,
as
some
expound
it
,
who
are
against
the
Iewes
National
conversion
.
But
it
may
be
understood
of
the
heavinesse
and
quality
of
the
judgements
which
are
inflicted
upon
them
,
being
so
great
that
they
cannot
be
more
.
Or
else
it
may
be
interpreted
of
that
end
,
which
God
hath
appointed
for
the
judgements
which
are
to
come
upon
them
,
till
which
end
be
accomplished
,
there
is
no
possibility
of
escaping
that
wrath
,
which
is
upon
them
.
When
the
Apostle
saith
,
He
trusts
they
shall
acknowledge
to
the
end
,
some
understand
it
wholly
of
Paul
,
as
if
his
meaning
was
,
My
conversation
hath
hitherto
beene
acknowledged
by
you
to
be
sincere
and
upright
,
and
I
trust
in
God
,
that
by
his
grace
he
will
so
preserve
me
,
that
you
shall
never
see
otherwise
by
me
.
I
hope
,
by
the
assistance
of
God
,
always
to
keep
up
this
integrity
of
life
.
Others
understand
it
of
the
Corinthians
,
I
hope
as
you
doe
acknowledge
us
,
so
notwithstanding
all
the
calumnies
and
subtil
endeavours
of
the
false
Apostles
to
draw
you
away
from
me
,
yet
you
will
persevere
and
continue
in
your
right
judgement
concerning
me
.
We
may
very
well
take
in
both
together
;
for
the
latter
doth
necessarily
suppose
the
former
;
they
could
not
continue
in
their
acknowledgement
of
his
integrity
,
unlesse
Paul
also
did
persist
in
his
uprightnesse
.
Now
in
that
Paul
saith
,
He
trusteth
(
viz.
)
in
God
,
that
he
shall
be
thus
preserved
:
you
see
the
humble
and
holy
frame
of
his
heart
;
he
doth
not
put
confidence
in
his
own
strength
,
in
his
own
gifts
and
graces
,
but
alone
in
God
;
which
might
teach
us
,
That
though
never
so
godly
,
yet
we
are
to
depend
upon
God
alone
for
our
perseverance
in
the
way
to
Heaven
.
But
we
have
already
spoken
to
this
in
the
general
,
That
it
's
the
property
of
the
godly
to
acknowledge
the
grace
of
God
towards
them
in
all
things
.
We
shall
therefore
pitch
upon
another
,
which
floweth
from
both
the
interpretations
joyned
together
,
viz.
That
hopefull
beginnings
in
the
wayes
of
Religion
,
are
not
enough
without
a
faithfull
perseverance
therein
.
It
is
not
enough
for
a
man
that
runneth
a
race
,
to
set
out
at
first
with
all
speed
and
swiftnesse
,
unlesse
also
he
hold
out
to
the
end
.
Neither
doth
it
avail
a
Traveller
to
get
up
betimes
,
and
to
beginne
his
journey
with
all
haste
,
if
afterwards
he
loiter
,
or
come
back
again
.
Now
this
falleth
out
too
often
very
sadly
in
our
course
of
Christianity
;
many
that
were
once
first
,
are
now
last
:
Yea
are
now
nothing
at
all
,
but
turned
clear
out
of
the
narrow
way
,
into
the
broad
way
that
leadeth
to
Hell
and
destruction
.
Thus
the
Apostle
upbraideth
the
Galatians
,
Galat.
3.
3.
For
ginning
in
the
Spirit
,
and
ending
in
●he
flesh
;
are
you
so
foolish
,
saith
he
?
It
is
the
greatest
folly
that
can
be
.
For
hereby
all
our
former
zeal
,
all
our
by-past
activity
for
God
is
forgotten
,
all
is
in
vain
,
Have
ye
suffered
so
many
things
in
vain
?
as
it
followeth
in
the
next
verse
.
And
again
,
it
is
extreame
folly
,
because
we
part
with
God
for
sinne
;
with
Heaven
for
Hell
,
with
honey
for
gall
;
we
lose
our
sweetnesse
and
fatnesse
,
to
become
briars
and
brambles
,
that
are
fit
for
nothing
but
to
be
burnt
.
To
enlarge
this
,
consider
,
First
,
That
a
man
who
doth
first
set
upon
the
way
of
Religion
,
who
will
become
a
Disciple
of
Christ
,
must
above
all
things
look
to
his
foundation
well
.
He
must
have
a
special
care
that
he
layeth
a
good
beginning
,
otherwise
though
he
may
make
a
glorious
shew
for
a
while
,
his
fall
at
last
will
be
very
great
and
terrible
.
Therefore
our
Saviour
knowing
the
hypocrisie
and
inconstancy
of
mans
heart
,
doth
much
presse
this
point
,
and
that
to
such
hearers
,
who
did
shew
exceeding
great
zeal
and
forwardnesse
in
following
after
him
.
witnesse
the
Parable
of
the
several
kinds
of
grounds
that
received
the
good
seed
,
Matth.
13.
and
Luke
8.
The
difference
between
the
good
and
bad
lay
in
this
,
that
one
had
a
good
and
honest
heart
,
wherein
the
word
of
God
had
deep
rooting
;
The
other
had
onely
a
superficial
worke
,
and
therefore
when
hardship
came
,
could
not
endure
.
So
likewise
the
Parable
of
the
foolish
and
wise
builders
,
Luke
6.
47.
is
expresly
to
this
purpose
,
that
none
should
please
themselves
in
hearing
of
the
Word
,
in
publick
duties
and
profession
;
but
look
to
their
foundation
,
to
observe
what
all
their
duties
and
expressions
are
built
upon
.
For
what
is
built
only
upon
a
Rock
will
endure
,
when
stormes
and
tempests
shall
arise
.
It
is
necessary
to
instance
in
some
of
those
particulars
that
will
thus
qualifie
our
beginnings
.
For
as
in
diseases
,
yea
and
in
sinnes
,
the
Rule
is
,
To
looke
to
the
beginnings
;
So
in
another
sense
,
it
is
good
counsel
to
observe
,
what
was
the
first
beginning
that
ever
brought
you
into
the
wayes
of
God
.
How
came
you
to
leave
off
what
was
formerly
done
by
you
,
and
to
appear
in
a
contrary
way
?
For
in
some
sense
we
may
say
here
,
not
dimidium
,
but
principium
est
plus
toto
.
And
First
,
We
are
to
look
to
our
motives
,
whether
they
were
temporal
,
external
upon
some
outward
advantages
;
or
whether
holy
and
spiritual
.
Christ
had
many
followers
,
because
of
the
loaves
.
There
are
many
that
know
Christ
after
the
flesh
;
that
come
with
the
petition
of
Zebedee's
children
,
Grant
that
we
may
sit
in
thy
Kingdome
,
one
on
the
right
hand
,
and
another
on
the
left
,
thinking
Christs
Kingdome
would
be
outward
and
glorious
.
Now
such
as
these
will
never
continue
:
It
is
but
painting
,
and
near
the
fire
it
will
melt
:
It
is
but
the
morning-dew
,
when
the
Sunne
ariseth
it
will
vanish
away
.
Oh
then
above
all
things
look
to
thy
motives
!
Consider
what
it
was
that
brought
thee
off
from
thy
former
wayes
?
Was
it
from
beholding
a
spiritual
excellency
in
Christ
and
holy
things
?
Was
it
for
godlinesse
sake
?
Then
because
Christ
is
the
same
,
and
godlinesse
is
the
same
,
thou
wilt
also
be
the
same
;
but
if
to
get
the
favour
of
men
,
to
get
wealth
,
to
obtaine
paces
of
credit
and
profit
,
then
thou
art
but
a
meteor
compounded
of
terrestrial
materials
,
and
so
wilt
be
tossed
up
and
down
,
as
any
winde
driveth
thee
.
A
second
thing
necessary
to
look
to
in
thy
beginnings
,
is
to
see
,
That
the
workings
of
Gods
Spirit
make
impressions
deep
enough
,
that
it
have
full
rooting
.
For
Matth.
13.
and
in
many
other
places
,
we
read
of
many
common
gifts
of
Gods
Spirit
bestowed
upon
men
,
whereby
they
may
make
very
hopefull
beginnings
;
they
may
be
furnished
with
excellent
gifts
and
abilities
,
so
as
to
be
able
to
work
miracles
;
they
may
taste
of
the
good
word
of
God
,
they
may
be
enlightned
,
they
may
believe
,
they
may
receive
the
Word
with
joy
;
and
are
not
these
great
and
rare
things
?
How
few
are
there
that
attain
to
thus
much
?
They
have
not
that
common
illumination
,
nor
those
transitory
affections
,
whereby
we
may
say
,
they
do
for
a
season
rejoyce
in
the
light
.
When
therefore
we
begin
to
take
the
first
step
to
Heaven
,
we
are
to
consider
whether
we
have
any
more
than
the
common
breathings
and
inspirations
of
Gods
Spirit
,
whether
we
have
more
than
gifts
or
abilities
,
more
than
some
bodily
ravishments
or
extasies
.
For
all
these
do
not
necessarily
inferre
the
new
creature
,
o●
a
divine
nature
within
us
.
Indeed
we
could
not
have
these
things
without
the
assistance
of
Gods
Spirit
;
and
therefore
when
carnal
and
natural
men
are
partakers
of
these
,
they
admire
them
,
they
take
these
for
grace
,
they
never
had
such
workings
upon
their
souls
before
;
there
is
a
vast
difference
in
themselves
,
as
they
find
,
between
what
they
were
once
,
and
what
they
now
feel
;
and
this
maketh
them
very
secure
and
confident
;
but
because
a
good
foundation
,
was
not
at
first
laid
,
therefore
many
of
such
a
frame
of
spirit
going
no
further
,
do
greatly
apostatize
,
and
are
more
taken
with
their
opinions
,
experiences
and
apprehensions
,
than
Christ
dwelling
in
them
;
they
are
affected
with
them
,
and
not
renouncing
all
,
go
out
of
every
thing
,
that
Christ
may
be
exalted
,
and
they
debased
.
Thirdly
,
And
I
will
instance
in
no
more
,
It
behoveth
those
who
are
beginners
in
Christianity
,
deliberately
and
seriously
to
consider
how
much
it
will
c●st
t●
be
godly
.
They
are
not
only
to
look
to
their
motives
,
but
to
the
nature
of
such
duties
as
they
must
be
continually
exercised
in
.
For
when
a
man
findeth
that
the
way
of
godliness
is
a
more
self-denying
,
mortified
way
,
a
more
opposed
and
persecuted
way
than
he
expected
;
this
maketh
him
to
be
offended
,
and
he
is
ready
with
Judas
to
betray
Christ
for
a
piece
of
silver
;
or
with
Esau
,
to
sell
his
birth-right
for
a
mess
of
pottage
.
Our
Saviour
speaketh
fully
to
this
,
Luke
14.
28
,
29
,
31
,
32.
where
pressing
those
who
are
to
be
his
Disciples
to
these
great
and
difficult
duties
of
hating
father
and
mother
,
and
life
it self
for
him
;
Yea
to
take
up
his
cross
,
and
to
follow
him
:
No
more
for
ever
to
own
any
object
,
as
the
chiefest
delight
of
his
soul
,
but
Christ
;
he
illustrateth
this
by
two
similitudes
,
one
of
a
builder
,
who
if
he
be
wise
,
will
consider
what
expences
he
is
able
to
bear
,
before
he
setteth
upon
it
,
lest
his
folly
be
known
to
all
:
And
another
of
a
King
going
to
warre
,
who
will
first
consider
what
his
strength
is
;
and
whether
he
be
able
to
meet
his
adversary
or
no.
Thus
it
ought
to
be
with
every
one
that
will
profess
the
name
of
Christ
:
How
come
you
to
to
do
it
?
Have
you
seriously
considered
what
it
is
to
be
a
Christian
indeed
?
Can
you
hate
all
,
leave
all
,
if
Christ
require
?
Can
you
part
with
your
lusts
,
your
pleasures
and
profits
?
If
you
could
have
these
,
and
Christ
too
,
then
the
way
to
Heaven
would
not
be
so
difficult
,
then
many
would
be
saved
.
But
this
is
that
which
maketh
so
many
apostasies
,
so
many
revoltings
and
scandals
in
the
way
of
Religion
,
that
men
come
on
a
sudden
into
the
profession
of
Christ
,
either
for
education
only
,
or
the
national
example
,
or
some
external
encouragements
;
and
then
when
they
meet
with
harder
brunts
than
they
looked
for
;
when
they
see
Christ
will
have
them
to
be
godly
in
good
earnest
,
to
be
self-denying
indeed
,
else
they
shall
not
be
owned
by
him
,
then
they
discover
[
that
Insipientis
est
dicere
,
non
putabam
,
]
the
language
of
the
unwise
,
I
did
not
look
for
this
,
I
will
go
back
into
Aegypt
again
,
rather
than
endure
in
this
wilderness
.
Thus
you
see
that
a
mans
beginnings
in
Religion
is
all
in
all
:
It
is
not
so
much
to
ask
,
Doth
he
pray
,
doth
he
hear
,
doth
he
walk
otherwise
then
he
did
?
But
what
was
the
cause
of
this
?
How
cometh
it
about
that
he
doth
so
?
Hence
the
second
particular
to
clear
this
truth
is
,
That
true
,
solid
,
and
sincere
beginnings
are
the
cause
of
our
perseverance
and
continuance
in
what
is
holy
.
Wheresoever
a
principle
of
supernatural
life
is
infused
,
Whosoever
is
borne
of
God
;
The
man
who
hath
the
fear
of
God
put
into
his
inward
parts
,
this
man
will
be
preserved
,
that
nothing
shall
either
totally
or
finally
separate
that
soul
and
Christ
:
So
that
good
and
true
beginnings
,
will
be
sure
to
have
holy
and
comfortable
endings
.
That
place
shall
suffice
for
the
present
,
John
10.
27
,
28
,
29
,
30.
My
sheep
hear
my
voice
,
—
and
I
give
unto
them
eternal
life
,
and
they
shall
never
perish
,
neither
shall
any
man
pluck
them
out
of
my
hand
,
&c.
To
say
they
may
by
their
own
negligence
throw
themselves
out
of
Gods
hand
,
is
to
thwart
the
comfort
intended
there
for
true
believers
.
For
if
the
Devil
,
or
wicked
men
could
not
make
them
to
perish
,
yet
if
they
should
do
it
themselves
,
if
the
grace
of
God
did
not
keep
back
their
own
corrupt
inclinations
,
as
well
as
keep
off
the
Devil
,
they
should
remain
in
continual
perplexing
fears
and
uncertainties
.
Where
then
the
foundation-stones
of
this
spiritual
building
are
truly
and
soundly
laid
,
there
no
tempests
can
wholly
overwhelm
,
though
they
may
cause
terrible
shakings
;
and
therefore
perseverance
is
not
the
condition
upon
which
the
truth
of
grace
depends
,
but
it
is
the
effect
of
it
;
that
is
,
we
are
not
to
say
(
as
Arminians
do
)
If
you
persevere
in
believing
,
if
you
continue
in
loving
of
God
,
then
this
will
make
your
grace
effectual
;
then
this
will
make
you
to
be
sincere
and
not
hypocrites
.
For
if
so
,
then
till
we
die
,
we
cannot
have
any
true
ground
of
comfort
,
because
we
know
not
how
irrecoverably
we
may
fall
off
from
Christ
,
before
that
time
come
.
And
this
is
to
thwart
the
general
torrent
of
the
Scripture
,
who
calleth
upon
the
people
of
God
,
To
rejoyce
,
and
to
have
peace
with
God
,
as
a
Father
;
and
to
encourage
our selves
from
the
present
state
of
grace
we
are
in
,
so
that
we
shall
never
be
deprived
thereof
.
Perseverance
then
doth
not
make
our
grace
to
be
true
,
but
true
grace
maketh
us
to
persevere
,
as
the
wheel
runneth
round
(
which
is
Austin's
comparison
)
not
that
it
may
be
round
,
but
because
it
is
round
.
It
is
true
,
our
Saviour
saith
,
Iohn
8.
31.
If
ye
continue
in
my
Word
,
then
are
ye
my
Disciples
indeed
;
not
that
this
made
them
so
,
but
because
this
would
declare
and
manifest
them
to
be
so
.
Thirdly
,
Therefore
it
is
not
enough
for
the
grace
of
God
once
to
put
us
into
a
state
of
holinesse
,
and
then
to
leave
us
to
our selves
;
but
it
is
necessary
that
we
should
have
his
constant
quickning
grace
,
to
enable
us
to
hold
out
to
the
end
.
Christ
is
not
only
the
Author
,
but
the
finisher
of
our
faith
,
Heb.
12.
2.
And
therefore
we
have
the
godly
so
often
praying
,
that
God
would
keep
them
,
that
he
would
teach
them
,
that
he
would
increase
their
saith
,
that
he
would
not
lead
them
into
temptation
;
which
necessarily
suppose
,
that
the
same
grace
of
God
,
which
began
the
foundation
,
must
also
build
up
all
,
and
finish
whatsoever
is
begun
.
It
is
not
then
from
our selves
,
or
from
the
nature
of
grace
,
as
if
it
were
not
amissible
:
Adam
,
and
the
apostate
Angels
are
a
clear
instance
to
the
contrary
;
but
from
the
assistance
and
help
of
Christ
without
us
.
Lastly
,
Though
perseverance
to
the
end
be
thus
the
promised
effect
of
Gods
grace
,
yet
that
doth
not
exclude
,
but
include
an
holy
fear
,
lost
we
that
stand
should
fall
;
a
diligent
working
out
of
our
salvation
with
fear
and
trembling
;
a
constant
watching
over
our
hearts
,
and
a
daily
keeping
down
of
our
body
,
lest
after
we
have
appeared
so
long
in
the
wayes
of
Christ
,
we
afterwards
turne
aside
into
the
Devils
paths
.
For
there
are
sad
instances
in
Scripture
of
such
,
who
in
outward
appearance
were
eminent
in
the
Church
of
God
(
as
Judas
was
)
but
having
not
a
sure
bottome
,
and
neglecting
such
means
,
which
Christ
required
of
them
,
they
became
sad
scandals
in
the
Church
of
God
,
for
their
fall
was
great
.
Use
of
Exhortation
,
Not
to
rest
upon
what
we
have
been
.
What
though
so
many
years
thou
hast
appeared
a
Disciple
of
Christ
?
For
if
the
foundation
was
not
well
laid
at
first
,
one
time
or
other
there
will
be
a
breaking
upon
thee
.
What
moved
thee
,
what
prevailed
over
thee
to
become
a
Disciple
of
Christ
at
first
,
and
be
moved
hereunto
?
because
if
thou
continuest
not
in
the
good
way
thou
didst
begin
in
,
1.
Thy
revoltings
will
do
more
hurt
,
then
ever
thy
hopefull
beginnings
will
do
good
.
Thy
later
end
will
more
offend
God
,
more
scandalize
Religion
,
than
ever
thy
former
zeal
could
exalt
it
.
Oh
what
a
sad
thing
is
it
to
be
a
destroyer
of
what
thou
didst
once
build
up
!
2.
Remember
the
folly
(
as
you
heard
)
that
is
in
doing
so
.
For
godlinesse
is
the
same
,
Christ
is
the
same
,
Heaven
is
as
good
as
it
was
at
first
:
Why
then
should
it
not
be
so
to
thee
?
What
art
thou
weary
of
gold
for
drosse
and
dirt
?
Is
it
better
to
lie
roaring
in
hell
,
than
to
be
blessing
and
praising
of
God
to
all
eternity
?
3.
This
maketh
thy
condemnation
greater
.
Those
prophane
wretches
that
never
set
their
face
towards
Heaven
,
that
have
continued
in
that
wickedness
,
which
of
old
they
were
accustomed
unto
,
these
will
meet
with
more
easie
punishment
then
thou
shalt
.
The
Apostle
Peter
speaketh
terribly
to
such
a
man
,
2
Pet.
2.
20.
If
when
they
have
escaped
the
pollutions
of
the
world
,
they
are
again
intangled
and
overcome
,
the
latter
end
is
worse
with
them
than
the
beginning
.
Better
never
have
known
the
way
of
godliness
,
better
never
have
set
thy
hand
to
the
plough
,
then
to
look
back
again
to
thy
former
lusts
.
4.
The
anger
of
God
even
in
this
life
,
doth
break
out
most
dreadfully
upon
such
,
blasting
their
parts
,
cursing
them
,
that
no
fruit
should
grow
more
upon
them
;
giving
them
up
to
abominable
lusts
,
and
to
such
an
obstinate
,
sensless
heart
,
that
they
are
never
able
to
recover
again
,
as
appeareth
,
Heb.
6.
6.
Oh
pittifull
and
wretched
,
who
are
thus
cast
out
from
God
,
and
the
good
thoughts
of
those
that
fear
God!
SERM.
CI.
Of
the
mutability
and
changeablenesse
there
is
in
the
Affections
of
the
best
Churches
,
to
their
spiritual
Guides
and
Officers
.
2
COR.
1.
14.
As
also
you
have
acknowledged
us
in
part
,
that
we
are
your
rejoycing
,
even
as
ye
also
are
ours
,
in
the
day
of
the
Lord
Jesus
.
THe
former
part
of
this
verse
containeth
a
reason
,
why
his
hope
is
so
stedfast
concerning
their
perseverance
in
acknowledgement
of
him
,
viz.
from
what
hath
been
past
,
what
they
have
done
already
,
they
had
acknowledged
him
,
and
therefore
hopeth
they
will
.
Hence
Chrysostome
readeth
this
passage
,
before
the
last
clause
in
the
former
verse
:
He
maketh
those
words
[
I
trust
you
shall
acknowledge
even
to
the
end
]
to
follow
these
words
.
But
why
doth
the
Apostle
say
,
You
have
acknowledged
us
in
part
?
Chrysostom
attributeth
it
to
his
modesty
and
humility
.
For
being
to
say
,
That
they
did
acknowledg
him
to
be
their
rejoycing
:
Lest
this
should
seem
pride
and
arrogancy
,
he
addeth
,
in
part
.
Others
as
Grotius
relateth
it
to
the
persons
acknowledging
,
in
this
sense
,
that
part
of
them
,
some
of
them
did
so
.
They
were
not
all
carried
away
with
the
delusions
of
talse
Apostles
:
Some
did
keep
their
integrity
and
sound
judgement
.
And
thus
it
is
used
,
Rom.
11.
18.
Hardnesse
of
heart
is
happened
in
part
to
Israel
,
which
is
not
to
be
understood
of
the
hardnesse
of
heart
,
for
the
Jews
were
wholly
delivered
up
to
that
;
but
of
part
of
them
,
yea
the
farre
greater
part
;
yet
somes
Jews
were
converted
,
and
did
believe
in
Christ
;
but
it
is
far
more
probable
to
interpret
it
of
the
acknowledgement
it self
.
Though
they
did
not
so
fully
as
at
first
acknowledge
him
,
yet
since
his
former
Epistle
to
them
,
and
diligent
information
of
them
,
they
began
in
some
measure
to
recover
out
of
their
errour
,
and
so
in
part
entertained
better
thoughts
of
him
,
than
before
.
So
that
it
is
like
that
expression
,
I
know
but
in
part
,
1
Cor.
13.
12.
though
there
it
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
rather
like
that
,
2
Cor.
2.
5.
where
Paul
saith
,
He
hath
not
grieved
me
,
but
in
part
;
and
Rom.
15.
15.
I
have
written
more
boldly
to
you
in
part
;
and
Rom.
15.
24.
That
I
may
in
part
be
filled
with
you
;
in
which
places
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
expression
then
doth
not
relate
to
the
first
time
of
the
Corinthians
acknowledgement
of
Paul
,
which
was
in
their
conversion
from
their
Heathenism
,
for
then
they
did
wholly
and
universally
receive
him
;
but
to
the
time
of
their
repentance
and
recovery
out
of
those
decayes
in
their
affections
towards
him
,
which
by
the
false
Apostles
had
been
procured
,
they
began
to
be
something
awakened
,
they
saw
they
had
foolishly
given
ear
to
other
teachers
;
and
now
being
thus
in
their
recovery
,
Paul
to
encourage
them
that
they
may
acknowledge
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
to
the
end
,
and
fully
and
perfectly
,
not
in
part
only
,
doth
take
notice
of
this
acknowledgement
.
We
see
then
here
the
inconstancy
and
unsetledness
of
these
Corinthians
;
at
first
none
but
Paul
;
he
was
their
father
,
afterwards
through
the
eloquence
and
humane
perswasions
of
false
teachers
,
they
began
to
despise
Paul
,
to
leave
him
,
to
admire
others
.
But
when
Paul
by
his
Epistle
had
severely
and
throughly
dealt
with
them
,
informing
them
of
several
errours
and
vices
that
were
amongst
them
,
then
they
begin
to
apply
themselves
to
him
again
;
and
this
indeed
was
the
good
hand
of
God
,
that
they
did
not
wholly
apostatize
,
but
their
withering
love
to
Paul
did
begin
to
flourish
again
.
From
whence
observe
,
That
the
best
Churches
are
full
of
mutability
and
changeablenesses
,
of
affections
to
their
spiritual
guides
and
officers
,
though
never
so
faithfull
.
What
fault
could
these
Corinthians
find
with
Paul
?
Was
he
not
the
first
instrument
used
by
God
to
bring
them
out
of
that
miserable
darkness
they
sat
in
?
Did
not
they
find
the
mighty
power
of
God
going
along
with
his
ministerial
labours
?
Did
not
their
own
experience
inform
them
of
the
great
good
they
had
got
by
him
?
Yet
we
see
that
afterwards
the
plausible
eloquence
and
subtil
crafty
insinuations
of
false
teachers
had
brought
Paul
wholly
out
of
request
,
he
was
contemprible
.
They
began
to
question
his
Apostleship
,
and
to
argue
against
his
office
.
Thus
you
see
what
levity
and
fickleness
may
be
even
in
good
men
.
This
was
Paul's
case
with
other
Churches
likewise
,
which
maketh
him
so
apologetical
in
commending
his
office
and
call
,
because
they
compelled
him
thereunto
,
he
was
forced
thereunto
;
it
was
not
his
own
credit
and
glory
that
he
stood
upon
;
he
could
be
contented
to
be
despised
by
them
;
but
his
Office
he
was
bound
to
vindicate
.
For
this
was
for
their
own
good
,
their
own
souls
might
perish
,
if
they
miscarried
herein
.
Let
us
instance
onely
in
the
Church
of
the
Galatians
,
Paul
is
put
to
an
amazement
about
them
,
Galatians
1.
4.
I
marvaile
you
are
so
soone
removed
from
him
that
called
you
,
unto
another
Gospel
.
So
soon
removed
.
]
How
quickly
may
false
teachers
demolish
that
which
the
faithfull
Officers
of
Christ
have
been
many
years
with
much
zeal
and
diligence
building
up
?
Tares
sown
by
envious
persons
will
quickly
come
and
overgrow
the
wheat
.
Hereupon
Chap.
3.
he
sheweth
their
folly
by
many
convincing
and
piercing
arguments
in
falling
off
thus
from
him
;
and
Chap.
4.
15.
puts
them
in
mind
,
that
they
had
other
thoughts
of
him
once
.
Paul
was
once
a
blessed
man
,
and
his
preaching
blessed
preaching
;
Where
is
the
blessedness
you
once
spake
of
?
Yea
he
saith
,
their
affections
were
so
vehement
and
hyperbolical
,
That
they
would
have
pluckt
out
their
eyes
(
their
dearest
and
tenderest
part
)
and
have
given
them
him
,
if
this
could
have
done
him
good
:
yet
how
quickly
did
these
boiling
affections
turn
into
ice
?
They
will
receive
other
mens
doctrines
rather
than
his
.
And
if
we
see
the
Apostles
of
Christ
that
had
their
call
immediately
from
him
,
that
were
furnished
with
a
large
measure
of
the
Spirit
,
and
inabled
to
do
such
wonderfull
miracles
before
their
eyes
,
may
come
to
be
contemned
and
vilified
,
and
that
by
their
own
people
,
who
had
once
so
highly
honoured
them
:
No
wonder
if
ordinary
Pastors
and
Officers
do
often
meet
with
such
entertainment
in
the
world
.
Yea
,
was
it
not
thus
with
Christ
himself
?
Did
not
he
find
the
grosse
mutability
of
the
people
,
when
one
while
they
honour
him
,
crying
Hosanna
,
and
at
another
time
,
Crucifie
him
?
If
they
do
thus
to
the
green
tree
,
will
they
not
much
rather
to
the
dry
?
And
shall
the
servant
be
above
his
master
?
To
inlarge
this
,
Consider
,
First
,
That
it
is
an
imbred
corruption
in
all
inferiours
,
to
be
mutable
and
changeable
to
their
Superiours
.
Wise
men
do
observe
this
mobility
in
the
people
,
even
to
their
best
Governours
,
so
unthankfull
and
ingratefull
are
people
by
nature
.
Is
not
this
plain
in
Moses
?
What
a
faithfull
Governour
had
he
been
to
the
people
of
Israel
;
like
a
tender
father
,
he
even
carried
them
in
his
arms
;
God
had
honoured
him
exceedingly
before
their
eyes
,
working
many
miraculous
mercies
for
them
by
his
means
;
yet
how
often
did
they
murmure
against
him
?
which
was
a
great
sinne
,
because
as
Moses
telleth
them
,
Exod.
16.
8.
Your
murmurings
are
not
against
us
,
but
the
Lord
.
Yea
they
are
ready
to
fall
off
from
Moses
,
and
to
make
themselves
a
Captain
,
that
they
may
go
again
into
Aegypt
.
Thus
the
people
also
dealt
with
David
,
when
they
were
in
bitterness
of
spirit
for
the
losse
of
their
wives
,
they
spake
of
stoning
David
.
Among
the
Heathens
there
are
plentifull
examples
of
this
unthankfull
mutability
;
Camillus
and
Themistocles
,
with
others
;
which
made
the
latter
say
,
when
they
had
cast
him
off
,
after
all
the
good
service
he
had
none
for
them
,
That
they
did
with
him
,
as
beasts
doe
,
in
a
storm
runne
to
a
tree
to
shelter
themselves
,
and
when
that
is
over
,
they
fall
a
browzing
on
it
,
and
breaking
the
boughs
thereof
.
How
many
of
their
famous
Worthies
have
the
Heathens
banished
most
ingratefully
,
and
then
in
their
necessities
intreated
them
to
come
again
?
Which
made
one
wise
Roman
say
,
when
perswaded
to
enter
upon
some
publick
design
for
the
common
good
,
but
dangerous
,
deny
,
saying
,
Why
should
wise
men
venture
themselves
for
fools
?
The
Athenians
were
impetuous
to
put
Socrates
to
death
,
and
after
he
was
dead
,
then
they
were
grieved
and
impatient
,
till
they
had
destroyed
those
that
were
the
Authors
of
it
.
Now
if
it
be
thus
in
civil
affairs
,
no
wonder
if
there
be
more
changeableness
,
and
more
ingratitude
in
Church-matters
.
For
in
the
faithfull
discharge
of
our
spiritual
office
,
there
we
directly
oppose
the
natural
inclination
and
love
of
men
to
their
sinfull
pleasures
;
we
deal
chiefly
with
the
inward
man
,
and
the
matter
we
propound
for
the
Doctrine
of
it
to
be
believed
,
is
wholly
transcendent
to
their
humane
apprehensions
,
and
the
goodness
of
it
is
altogether
supernatural
;
Yea
contra-natural
,
take
man
in
his
sinfull
naturals
.
Hence
it
is
that
spiritual
governing
is
far
more
difficult
than
civil
;
men
being
more
willing
to
receive
what
maketh
for
their
bodily
good
and
welfare
,
then
for
their
souls
and
spiritual
estate
.
Secondly
,
This
inclination
to
changeablenesse
and
mutability
in
matters
of
Religion
,
hath
greater
temptations
in
rich
and
famous
Cities
,
than
in
villages
and
small
parochial
places
.
Now
Corinth
(
as
you
heard
)
was
a
famous
and
rich
City
,
eminent
for
trading
,
yea
and
for
earning
and
gifts
.
Hence
Paul
doth
in
none
of
his
Epistles
,
so
much
debase
the
wisdome
of
the
world
,
indeavouring
to
exalt
Christ
above
all
things
,
as
in
his
Epistles
to
these
Corinthians
;
and
it
seemeth
they
did
a
bound
with
many
excellent
gifts
and
abilities
,
as
the
Apostle
many
times
witnesseth
.
Now
this
was
their
snare
and
temptation
;
this
made
them
proud
of
their
knowledge
;
this
made
them
admire
gifts
more
than
grace
;
this
caused
them
to
make
parties
and
factions
;
some
cried
up
one
teacher
,
some
another
:
So
that
their
wealth
and
gifts
did
prove
a
great
temptation
to
them
;
and
by
this
means
Paul
came
to
be
undervalued
.
Thus
it
falleth
out
many
times
in
great
and
populous
places
,
where
are
variety
of
Ministers
,
and
of
gifts
,
and
a
people
raised
up
in
knowledge
and
wealth
;
it
is
very
hard
for
them
to
keep
in
a
constant
,
real
esteem
of
sound
and
soul-saving
truths
;
but
with
the
people
of
Israel
,
to
be
weary
of
Manna
,
to
desire
even
garlick
and
onyons
above
it
.
The
Gospel
was
at
first
preached
and
planted
in
Cities
,
and
their
Churches
were
first
constituted
,
it
being
a
long
time
ere
the
little
villages
in
the
Countrey
did
receive
the
Christian
faith
.
Hence
to
this
day
(
say
some
)
we
call
Heathens
Pagans
,
à
pagis
,
from
villages
,
because
they
did
last
of
all
receive
the
Christian
faith
.
But
then
they
have
this
advantage
,
that
they
are
freed
from
those
many
temptations
that
are
in
the
Churches
of
Cities
;
for
they
having
not
many
Officers
,
nor
hearing
variety
of
gifts
,
are
not
so
tempted
to
be
alwayes
lusting
after
some
new
thing
,
as
in
the
fore-mentioned
places
;
yet
for
all
this
they
have
the
same
corrupt
inclination
;
and
if
they
have
not
the
temptation
brought
to
them
,
they
will
seek
out
for
the
temptations
:
and
hence
many
villages
are
quickly
poisoned
with
corrupt
and
erroneous
wayes
.
For
the
Devil
he
goeth
up
and
down
roaring
,
to
seek
whom
he
may
devour
,
whether
in
Cities
or
villages
.
Now
let
us
consider
of
the
Causes
which
make
such
a
change
and
alteration
,
1.
This
ariseth
from
the
ficklenesse
and
inconstancy
that
is
in
many
men
.
There
are
few
that
profess
Religion
,
that
do
obtain
to
a
sound
mind
,
that
are
well
2.
An
overhasty
and
unadvised
receiving
of
the
Ministers
of
the
Gospel
,
before
we
well
consider
what
we
do
.
For
thou
who
receivest
a
man
to
be
the
Pastor
If
I
please
men
(
viz.
in
sinfull
things
)
I
should
not
be
the
servant
of
Christ
,
Gal.
1.
10.
said
Paul
.
And
we
must
with
Elihu
profess
,
Job
32.
21
,
22.
We
know
not
to
give
flattering
titles
,
in
so
doing
God
our
maker
would
soon
take
us
away
.
If
it
be
thus
with
us
,
that
we
are
bound
up
;
and
you
on
the
contrary
are
commanded
to
come
out
of
all
evil
wayes
,
and
receive
the
good
word
of
God
from
out
hands
,
then
it
ought
not
to
be
any
offence
or
staggering
unto
you
,
if
you
find
us
out
of
Gods
word
,
enjoyning
those
things
which
the
corrupt
nature
of
man
is
against
.
But
this
many
times
maketh
a
great
change
in
a
people
;
they
expected
that
the
Ministers
of
God
should
comply
with
their
ends
,
their
lusts
,
and
then
they
would
never
alter
their
affections
from
them
;
but
when
it
proveth
otherwise
,
then
they
did
never
so
much
advance
and
exalt
,
as
they
will
afterwards
condemn
and
vilifie
.
This
was
plain
in
John's
hearers
;
his
strict
life
and
unusual
conversation
made
them
come
into
the
wilderness
to
see
him
;
they
rejoyced
to
see
such
a
Prophet
that
was
of
their
own
,
and
therefore
they
flocked
after
him
,
John
5.
35.
They
did
for
a
while
rejoyce
in
his
light
;
but
when
they
saw
he
gave
testimony
to
Christ
,
and
would
not
be
a
Prophet
to
serve
their
ends
,
then
they
railed
on
him
,
and
said
,
He
had
a
Devil
.
3.
Curiosity
,
and
an
itching
affection
after
new
things
,
doth
make
us
very
changeable
.
An
ill
stomack
must
have
variety
of
sauces
;
and
what
we
are
used
That
they
spent
their
time
in
nothing
else
,
but
to
tell
or
hear
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
new
thing
.
This
is
a
dangerous
disease
in
a
mans
soul
,
not
to
love
and
delight
in
sound
and
known
truths
,
but
to
affect
things
that
were
never
heard
of
before
;
some
new
Religion
,
some
new
expression
,
some
new
notion
.
Oh
pray
to
God
against
such
a
sinfull
distemper
〈◊〉
it
hath
been
the
undoing
of
many
souls
.
Do
you
lik
the
Sunne
the
worse
,
because
every
day
it
riseth
upon
you
?
It
is
the
same
Sunne
,
and
yet
you
are
not
weary
of
it
:
no
more
ought
ye
to
be
of
divine
and
holy
truths
.
4.
Sometimes
mistakes
about
the
Doctrine
they
deliver
,
maketh
them
change
their
affections
.
Some
speeches
are
hard
speeches
,
they
take
offence
at
some
expressions
;
and
this
hath
altered
many
,
when
the
fault
was
in
their
understandings
,
not
in
the
Doctrine
delivered
.
Thus
it
was
with
Christ
himself
,
Joh.
6.
34
,
35.
when
he
said
,
My
flesh
is
meat
indeed
,
and
my
blood
is
drink
indeed
.
Many
of
his
Disciples
said
,
This
was
an
hard
saying
,
who
can
bear
it
?
and
from
that
time
many
went
back
from
him
,
and
walked
no
more
with
him
.
5.
A
faithfull
and
conscionable
discharge
of
their
duties
,
in
reproving
,
admonishing
or
setting
up
the
pure
wayes
of
Christ
,
do
many
times
cause
men
to
flie
off
,
and
from
friends
sometimes
to
become
enemies
and
opposers
.
This
did
in
part
so
enrage
the
Galatians
,
which
made
Paul
say
,
Am
I
become
your
enemy
,
because
I
tell
you
the
truth
?
Gal.
4.
16.
What
made
the
Israelites
of
old
oppose
and
persecute
the
holy
Prophets
of
God
?
Was
it
not
because
they
reproved
them
for
their
sinnes
and
false
worship
,
and
endeavoured
the
restoring
of
his
Ordinances
accorning
to
his
own
primitive
and
pure
institution
?
This
maketh
men
acknowledge
their
Ministers
but
in
part
;
some
things
they
will
praise
,
but
other
things
as
much
dispraise
;
and
all
is
,
because
we
are
unwilling
the
Officers
of
Christ
should
faithfully
and
sincerely
discharge
their
duty
.
Lastly
,
Many
times
the
members
of
Christs
Church
are
alienated
from
their
Pastors
,
by
the
importunity
of
such
men
,
who
lie
in
wait
to
deceive
.
All
the
mischief
that
was
done
to
Paul
in
this
point
,
it
was
by
false
teachers
:
Nothing
hindered
so
much
the
comfortable
progress
of
his
Ministry
,
as
the
subtil
stratagems
of
such
wolves
in
sheeps
cloathing
,
they
hod
a
more
pleasing
taking
way
with
them
;
they
had
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
16.
18.
their
sweet
fair
speeches
;
their
insinuating
orations
,
and
by
this
means
these
glistering
serpents
crept
into
them
.
Again
,
they
pretend
much
love
and
compassion
to
them
,
it
grieveth
them
to
see
how
Paul
seduceth
them
,
how
self-seeking
and
severe
he
is
;
as
for
them
they
have
tender
bowels
towards
them
;
and
thus
by
this
loving
pretence
they
catch
them
in
their
snares
.
Thus
Paul
,
Gal.
4.
17.
They
zealously
affect
you
,
but
not
well
;
yea
they
would
exclude
us
,
that
ye
might
affect
them
.
Thus
you
see
what
their
design
was
,
to
take
them
off
wholly
from
Paul
,
to
exclude
him
,
that
so
they
might
have
all
the
love
and
honour
.
Thus
you
see
causes
that
may
make
people
abate
or
decay
in
their
affections
to
their
spiritual
guides
.
Let
the
Use
be
,
1.
Of
Instruction
to
the
Ministers
of
God
,
To
expect
such
ingratitude
in
the
world
,
to
look
for
such
ebbings
and
flowings
of
mens
affections
in
the
faithfull
discharge
of
their
Ministry
,
every
man
is
a
liar
,
every
man
is
a
reed
shaken
with
the
wind
,
if
they
be
not
throughly
consolidated
by
grace
:
Only
do
thou
look
thou
givest
no
just
occasion
of
such
a
change
,
either
by
thy
negligence
in
the
Ministry
,
or
indiscreet
rash
actions
;
and
then
if
they
will
leave
thee
,
thou
hast
no
more
to
say
,
than
Christ
himself
,
Will
ye
also
go
away
?
John
6.
67.
Use
2.
Of
Exhortation
,
To
you
that
are
people
,
Is
there
such
a
mutable
disposition
in
your
nature
,
so
much
inconstancy
,
curiosity
and
love
to
your selves
,
as
to
make
you
hate
what
you
once
loved
?
Then
take
heed
to
your selves
,
watch
against
such
a
disposition
.
It
is
an
excellent
sign
to
love
and
delight
in
old
known
truths
,
and
not
to
be
weary
of
them
;
yea
the
more
thou
hearest
,
the
longer
thou
livest
under
a
Ministry
,
the
more
thy
heart
is
affected
with
it
.
SERM.
CII
.
Of
the
mutuall
rejoycing
which
ought
to
be
betwixt
Minister
and
People
.
1
COR.
1.
14.
That
we
are
your
rejoycing
,
as
ye
also
are
ours
.
THis
is
the
Second
particular
in
the
Text
,
and
doth
contain
the
Specification
wherein
this
acknowledgment
of
the
Corinthians
did
consist
,
viz.
That
he
was
their
Rejoycing
.
However
some
false
teachers
had
endeavoured
to
take
off
their
affections
from
him
,
yet
they
had
acknowledged
him
to
be
their
Father
,
and
Master
,
by
whom
they
were
faithfully
instructed
in
the
wayes
of
Godliness
;
and
for
this
they
did
blesse
God
,
and
rejoyce
that
they
had
such
a
Teacher
;
which
was
so
great
a
mercy
,
that
few
did
enjoy
the
like
.
Now
the
Apostle
addeth
,
That
this
rejoycing
was
mutual
;
he
did
as
well
rejoyce
in
such
apt
and
obedient
Schollars
.
Chrysostome
observeth
this
Addition
to
be
a
great
Expression
of
Pauls
Modesty
and
Humility
,
for
that
the
Corinthians
should
glory
and
rejoyce
in
such
an
eminent
Teacher
as
Paul
was
;
It
is
no
wonder
but
that
he
should
rejoyce
in
them
,
who
were
so
inconstant
,
and
so
uncertain
in
their
affections
to
him
;
yea
,
who
were
to
be
blamed
so
much
in
Doctrinalls
,
and
practicalls
:
This
may
make
us
admire
.
But
(
sayes
Chrysostome
,
This
Paul
doth
for
humility
sake
,
that
he
might
not
procure
envy
,
us
if
he
thought
two
arrogantly
of
himself
,
therefore
he
assumeth
them
into
a
co-partnership
with
his
glory
and
rejoycing
,
The
Original
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lieth
already
bear
opened
:
There
is
nothing
difficult
in
the
words
,
onely
when
Paul
and
the
Corinthians
are
thus
said
to
be
one
anothers
rejoycing
,
we
are
to
understand
,
that
the
Act
is
here
put
for
the
Object
of
it
,
as
often
in
the
Scripture
.
Thus
rejoycing
is
put
for
the
Object
,
Matter
,
and
Cause
of
our
rejoycing
;
and
if
you
say
,
We
are
to
rejoyce
in
God
onely
,
in
the
Lord
,
not
in
men
,
that
is
true
,
We
are
to
rejoyce
in
God
,
onely
as
the
Author
of
all
our
good
;
yet
we
may
in
men
,
as
they
are
instruments
used
by
God
to
communicate
his
benefits
to
us
.
Thus
a
people
may
rejoyce
in
a
faithfull
Minister
,
not
principally
and
originally
,
but
secondarily
,
as
the
Instrument
which
God
hath
made
very
successfull
to
their
souls
.
The
Observation
then
is
,
That
it
is
a
most
happy
and
blessed
thing
,
when
Minister
and
people
can
,
upon
just
and
holy
grounds
rejoyce
mutually
in
each
other
.
When
the
people
can
bless
God
for
the
Ministerial
gifts
and
graces
bestowed
upon
their
Pastor
;
and
he
again
can
praise
God
,
that
he
hath
a
willing
,
teachable
,
and
obedient
people
,
ready
to
receive
the
Ordinances
of
Christ
in
the
power
and
purity
of
them
.
This
is
a
rare
priviledg
,
Oh
there
are
but
few
Churches
,
of
which
the
Ministers
may
say
,
as
Paul
to
the
Colossians
,
Chap.
2.
That
he
doth
rejoyce
in
beholding
their
order
,
and
faith
in
Christ
,
To
meet
with
a
people
that
are
neither
ignorant
,
heretical
,
nor
prophane
,
but
willing
to
walk
according
to
Christs
rule
,
and
his
order
;
this
is
to
see
heaven
upon
earth
:
The
Apostle
findeth
such
matter
of
joy
,
not
onely
in
those
Corinthians
,
but
in
many
other
Churches
;
For
as
he
had
more
Labours
,
more
Oppositions
,
more
Persecutions
than
others
,
so
also
God
gave
him
more
joy
and
comefort
in
beholding
the
spiritual
successe
of
his
Labours
;
for
this
was
the
onely
comefort
of
his
spiritual
heart
,
to
see
men
imbrace
Christ
,
and
to
live
worthy
of
the
Gospel
,
it
was
not
his
own
Glory
,
Honor
,
and
greatness
,
that
he
aymed
at
;
which
is
an
excellent
example
to
us
Ministers
of
the
Gospel
,
that
our
Matter
of
joy
should
not
be
any
earthly
riches
,
or
wealth
,
any
great
fame
,
or
worldly
esteem
,
but
that
we
are
to
win
people
to
Christ
alone
,
not
our selves
;
Thus
the
Apostle
calleth
the
Philipians
his
joy
and
crown
,
Phil.
4.
1.
and
1
Thes.
2.
19
,
20.
speaking
of
his
ardent
affections
to
see
their
face
,
by
way
of
interrogation
,
the
more
emphatically
to
express
himself
,
he
saith
,
What
is
our
hope
,
or
joy
,
or
crown
of
rejoycing
?
Are
not
even
ye
?
And
then
addeth
positively
the
same
thing
,
for
,
or
rather
,
surely
,
certainly
,
ye
are
our
rejoycing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
a
note
of
reasoning
,
for
then
the
Apostle
would
prove
Idem
for
Idem
,
as
they
say
,
but
of
Affirmation
,
and
asseveration
,
Ye
are
our
crown
of
rejoycing
.
Grotius
saith
,
It
is
an
allusion
to
Kings
,
who
on
their
solemn
festival
dayes
have
not
an
ordinary
,
but
extraordinary
Crown
to
wear
,
for
the
greater
pomp
and
glory
:
Such
extraordinary
honor
would
the
Thessalonians
be
to
Christ
,
at
the
great
day
.
But
let
us
consider
this
in
the
general
,
and
then
amplifie
it
respectively
,
to
Minister
,
and
people
.
And
First
,
The
Relation
of
Pastor
and
people
is
by
divine
Institution
.
Christ
himself
hath
appointed
the
Office
it self
,
and
the
application
of
it
to
Cor.
12.
28.
God
hath
set
in
his
Church
Apostles
and
Teachers
.
Thus
Act
20.
28.
The
Holy
Ghost
is
said
to
set
them
Overseers
over
their
flock
.
●eeing
therefore
that
this
relation
is
built
on
a
Divine
Foundation
,
no
wonder
if
managed
according
to
Divine
Rules
,
that
it
is
the
cause
of
exceeding
great
joy
.
These
Relations
are
respectively
for
supernatural
and
spiritual
ends
,
and
effects
:
The
Minister
is
for
illumination
,
Conversion
,
Edification
;
for
the
destroying
of
the
power
and
Kingdome
of
Satan
,
as
also
the
establishing
and
promoting
the
Kingdome
of
grace
in
the
hearts
of
the
people
:
The
people
also
,
they
are
to
be
matter
of
encouragement
to
him
;
they
are
to
be
helpfull
and
assistant
in
their
way
,
that
Godliness
may
flourish
,
that
the
ends
of
the
Ministry
may
not
be
frustrated
.
The
Apostle
sometimes
taketh
notice
of
the
great
usefulness
,
and
serviceableness
even
of
some
women
in
that
kinde
;
For
,
though
Ministers
be
compared
to
Light
,
to
the
Sun
,
and
Starrs
,
yet
in
this
there
is
a
difference
.
The
Starrs
give
Light
and
Influence
into
these
sublunary
things
,
but
receive
no
benefit
at
all
from
them
again
;
but
the
Ministers
of
the
Church
,
even
though
as
eminent
as
Paul
;
yet
they
acknowledg
the
manifold
benefits
,
and
that
in
a
spiritual
way
,
which
they
may
receive
from
their
people
again
:
now
then
,
how
happy
is
it
when
there
is
a
reciprocal
and
circular
helping
of
each
other
,
when
spiritual
guides
do
convert
,
edifie
,
and
quicken
up
their
people
;
and
again
the
people
do
assist
,
help
,
and
quicken
up
their
Officers
;
certainly
,
as
spiritual
delights
are
greater
than
any
bodily
ones
,
because
the
objects
are
more
excellent
and
usefull
;
so
should
this
mutual
rejoycing
in
our
spiritual
joy
surpass
all
the
delight
that
we
take
in
our
natural
and
civil
relation
,
neither
the
delight
of
a
Wife
in
her
Husband
,
or
of
a
Childe
in
his
Father
,
should
be
equal
to
the
joy
of
a
people
in
Faithfull
Officers
:
And
so
,
è
contra
;
the
Reason
is
evident
,
because
the
effects
of
this
Relation
are
spiritual
,
heavenly
,
and
so
infinitely
transcending
all
earthly
comeforts
;
and
therefore
such
who
find
no
matter
of
rejoycing
herein
,
it
is
because
they
are
carnal
,
sensual
;
they
abide
under
the
Dominion
of
their
lusts
,
they
never
found
the
Ministry
spiritual
and
powerfull
to
them
;
They
never
had
the
experience
of
the
blessed
effects
thereof
upon
their
hearts
,
and
then
,
How
can
they
rejoyce
in
i●
?
3.
Seing
that
this
mutual
assistance
is
appointed
by
God
as
a
special
means
to
destroy
the
Kingdome
of
Satan
:
Hence
it
is
,
that
he
doth
most
assault
this
indeavouring
to
make
discords
,
and
differences
between
Minister
,
and
people
,
That
so
both
the
benefit
and
comefort
of
such
unity
might
be
frustrated
.
It
is
true
,
the
Devil
delights
to
sow
his
Tares
in
every
field
;
therefore
in
civil
estates
,
in
domestical
relations
,
he
throweth
his
Firebrands
,
and
loveth
to
see
all
in
Passions
,
and
discontents
;
but
especially
his
design
is
against
those
spiritual
relations
,
because
the
well
mannaging
of
them
doth
more
immediately
oppose
his
throne
of
darkness
.
For
this
end
he
stirred
up
so
many
fals
Prophets
and
Teachers
,
whose
works
was
to
divide
between
the
people
and
their
faithfull
guides
.
And
can
we
think
,
the
Apostles
would
have
written
so
Apologetically
in
many
places
,
condescended
so
much
in
the
wayes
of
Humility
,
and
diligence
,
to
win
their
affections
,
but
that
he
knew
by
such
Dissentions
,
the
Devil
would
inlarge
his
Dominions
?
Hence
it
is
,
that
Calvin
upon
that
place
of
2
Cor.
2.
11.
Lest
satan
should
get
an
advantage
of
us
,
though
he
take
notice
of
their
exposition
,
who
refer
it
to
the
Incestuous
person
;
as
if
Satans
designe
was
upon
that
occasion
to
have
him
swallowed
up
with
excessive
sorrow
,
yet
he
doth
in
a
great
part
relate
it
,
to
the
Dissention
that
the
Devil
endeavoured
to
make
between
them
and
Paul
:
for
if
Paul
was
for
the
confirming
of
their
love
to
that
person
now
repenting
;
but
the
Corinthians
,
under
a
pretence
of
zeal
against
sin
,
should
be
against
him
:
This
would
have
caused
sad
Divisions
,
and
so
thereby
Satan
would
have
prevailed
.
It
is
observed
,
as
one
of
Julians
devilish
designes
against
Christianity
,
to
make
a
difference
between
the
Christians
and
their
godly
Pastors
;
and
therefore
he
did
craftily
and
secretly
pour
all
the
oyl
he
could
into
such
flames
,
to
make
them
greater
:
and
truly
the
Instances
of
such
differences
,
even
in
the
Reformed
Churches
do
give
too
full
a
testimony
of
the
Devils
labour
herein
.
Should
we
speak
of
the
Churches
troubles
at
Franckford
,
though
exiled
,
and
under
Persecution
,
The
sharpest
whereof
was
between
the
Flock
and
their
Shepherd
;
yea
,
of
the
hot
contention
between
Geneva
and
Calvin
,
and
in
many
other
Churches
,
we
may
easily
be
perswaded
,
that
there
is
scarce
any
one
thing
,
wherein
the
Devil
goeth
more
about
as
a
roaring
Lyon
to
deceive
them
,
than
to
break
the
slaves
of
beauty
,
and
bands
between
Shepherd
and
Sheep
,
which
should
make
both
Minister
and
people
the
more
watchfull
and
diligent
;
and
also
much
in
Prayer
,
that
God
would
disapoint
all
such
purposes
of
Satan
,
and
his
Instruments
.
This
may
suffice
in
the
General
.
Let
us
now
proceed
to
the
respective
particulars
:
and
first
,
In
what
sence
,
and
how
a
people
may
rejoyce
in
their
faithfull
Guides
.
And
first
,
They
are
to
rejoye
in
them
as
those
instruments
which
God
hath
used
to
bring
spiritual
light
unto
their
minde
,
and
heavenly
heat
into
their
heart
.
For
this
it
is
the
Apostle
doth
so
much
insist
upon
,
to
convince
the
Corinthians
,
That
if
ever
they
did
believe
,
if
ever
they
felt
any
thing
of
the
saving
efficacy
of
Gods
spirit
upon
their
hearts
,
it
was
by
his
Ministry
;
and
therefore
they
would
be
unthankfull
to
God
,
if
they
did
not
take
notice
of
Gods
special
blessing
to
them
by
his
means
.
It
is
true
,
1
Cor.
3.
we
see
there
the
Apostle
zealously
beating
down
their
factions
and
Contentions
,
which
they
raised
by
setting
up
one
Officer
,
and
Teacher
to
the
despising
of
another
;
and
thereupon
exalteth
Christ
onely
:
But
yet
,
though
Christ
be
the
principal
only
,
and
he
alone
giveth
the
encrease
,
yet
he
granteth
the
Necessity
of
the
Ministry
withall
;
Paul
must
Plant
,
Apollo
must
water
,
and
these
are
Ministers
by
whom
they
believed
,
Ver.
5.
Although
then
it
be
our
duty
to
lift
up
our
hearts
to
God
alone
,
as
he
in
whom
and
by
whom
all
spiritual
success
doth
arise
to
us
;
yet
we
are
to
rejoyce
in
such
instruments
as
God
useth
.
For
if
we
may
be
glad
of
such
Instruments
that
cause
our
temporall
comforts
and
supports
:
If
the
Childe
may
rejoyce
in
the
father
,
if
an
indigent
man
in
him
who
is
potent
,
and
bountifull
;
no
wonder
then
,
if
we
do
cry
out
,
How
welcome
are
the
feet
of
those
who
bring
glad
tydings
of
peace
,
Rom.
10.
15.
How
beautiful
are
the
very
feet
of
such
?
So
that
it
plainly
demonstrateth
all
such
to
be
delivered
up
to
the
spirit
of
slumber
and
prophaneness
,
or
of
Error
and
Heresie
,
who
do
not
find
this
cause
to
rejoyce
in
them
,
as
Gods
Instruments
to
their
Soules
.
2.
We
are
to
rejoyce
in
them
because
of
their
works
sake
,
and
the
Faithfull
discharge
of
their
duties
.
And
the
more
powerfull
they
are
herein
,
the
greater
ought
our
joy
to
be
;
Thus
the
Apostle
,
1
Cor.
4.
1.
Let
a
man
account
of
us
as
the
Embassadours
of
God
,
and
Stewards
of
Christ
.
Thus
the
Apostle
also
commandeth
1
Thessal.
11.
13.
To
esteem
very
highly
of
those
who
are
over
them
,
and
admonish
them
,
and
that
for
their
works
sake
.
Though
they
do
admonish
and
reprove
you
,
which
is
as
unpleasing
to
a
sin
,
as
salt
to
a
sore
;
yet
you
are
to
esteem
highly
of
them
,
This
requireth
not
onely
external
respect
,
but
cordial
and
Internal
,
and
this
must
be
for
their
works
sake
.
Many
times
a
people
may
glory
in
the
Abilities
,
in
the
Learning
and
admirable
gifts
of
their
Teachers
,
thinking
that
thereby
they
surpass
other
Congregations
;
This
is
a
vain-glorious
thing
,
too
often
seen
in
great
Cities
;
but
the
Apostle
saith
,
it
must
be
for
their
works
sake
,
because
they
do
faithfully
and
powerfully
lead
you
into
the
paths
of
Eternal
Life
.
Thus
,
as
David
esteemed
the
word
of
God
above
gold
and
silver
,
because
thereby
he
was
forewarned
from
sin
;
The
spiritual
,
and
holy
commands
of
God
not
induring
any
sin
,
made
him
thus
in
love
with
it
;
So
it
should
also
be
with
our
people
,
they
should
delight
and
rejoyce
in
the
Ministry
,
because
it
is
efficacious
against
sin
,
because
it
enlighteneth
,
it
converteth
,
it
destroyeth
the
works
of
the
Devil
;
so
that
this
particular
discovers
the
Prophanenesse
and
impiety
of
such
men
,
who
rejoyce
most
in
such
Ministers
as
are
either
lazy
and
negligent
,
or
that
are
dissolute
,
and
carnally
humouring
men
in
their
evil
wayes
:
These
they
boast
in
,
and
rejoyce
in
;
they
account
none
like
them
.
Thus
God
of
old
complained
of
the
people
of
Israel
,
that
they
loved
such
who
did
sow
pillowes
under
their
armes
,
and
encouraged
the
hearts
of
those
that
were
wicked
;
but
made
those
sad
,
whom
the
Lord
would
not
have
made
sad
,
Ezek.
13.
10
,
22.
How
miserable
are
such
a
people
who
rejoyce
in
the
greatest
judgment
that
can
befall
them
?
Rejoyce
not
in
this
,
but
weep
and
mourn
rather
,
when
those
who
should
deal
faithfully
with
thee
,
do
flatter
and
seduce
thee
,
daubing
with
untempered
morter
:
For
God
will
destroy
both
such
Prophets
and
such
a
People
.
Thirdly
,
We
are
to
rejoyce
in
the
spiritual
success
and
prosperity
of
their
work
.
It
is
very
sad
to
hear
those
complaints
in
the
Scripture
,
Who
hath
believed
our
report
?
and
All
the
day
long
have
we
stretched
out
our
hands
unto
a
rebellious
people
:
To
have
much
rain
fall
upon
the
ground
,
and
nothing
but
bryars
and
thorns
coming
up
thereupon
.
When
therefore
we
shall
finde
that
God
makes
the
Ministry
a
savour
of
life
,
and
not
of
death
,
unto
many
;
this
ought
greatly
to
rejoyce
us
,
when
thou
findest
it
to
be
a
mighty
word
upon
thy
own
heart
,
or
upon
the
hearts
of
others
,
wherein
we
ought
to
be
exceeding
glad
.
For
,
Is
there
any
greater
mercy
can
befall
thee
,
than
to
have
the
Word
thus
a
converting
and
saving
Word
to
thee
?
Thou
mayest
admire
thy
Pleasures
,
thy
profit
,
thy
lusts
,
and
judg
them
sweet
;
But
know
,
that
the
Saving
efficacy
of
the
Ministry
upon
thy
soul
will
be
the
blessedness
indeed
that
shall
endure
for
ever
;
and
therefore
,
when
you
hear
men
praise
a
Ministry
,
admire
that
;
examine
what
is
the
spiritual
good
they
have
found
thereby
,
what
Reformation
,
what
a
change
hath
it
made
?
The
Apostle
telleth
these
very
Corinthians
,
1
Cor.
5.
6.
that
their
glorying
was
not
good
:
why
so
?
because
they
did
not
purge
out
the
old
leaven
:
They
did
not
cast
out
that
wicked
person
from
amongst
them
;
now
all
this
while
they
gloryed
in
their
able
Teachers
,
they
magnified
the
wisdome
and
Eloquence
of
many
that
preached
amongst
them
;
but
saith
he
,
your
glorying
is
not
good
:
where
is
the
holy
Order
,
the
godly
Discipline
,
the
spirituall
Reformation
,
that
you
should
have
attained
unto
by
the
Gifts
and
Ministry
of
your
Teachers
?
This
alone
will
cause
us
truly
and
solidly
to
rejoyce
.
Use
of
Instruction
:
How
impossible
is
it
for
men
upon
true
and
spiritual
grounds
to
rejoyce
in
the
Ministry
,
unless
they
have
felt
some
special
efficacy
upon
it
in
their
hearts
?
They
may
glory
in
the
parts
,
in
the
Eloquence
,
in
the
abilities
of
men
,
but
not
for
the
spirituall
success
of
the
work
.
In
Popery
they
will
have
their
people
glory
in
their
Church-Officers
because
of
the
external
pomp
and
stateliness
they
live
in
,
and
so
they
become
reverenced
for
their
outward
glory
:
But
this
is
wholly
unsuitable
with
the
Scripture-glory
,
and
the
Scripture-rejoycing
:
for
this
alone
will
make
thee
praise
God
,
if
thou
hast
found
his
Ministers
to
be
the
happy
Instruments
of
grace
and
peace
to
thy
soul
.
SERM.
CIII
.
Of
the
Rejoycing
a
faithfull
Minister
hath
in
an
Obedient
people
.
2
COR.
1.
14.
That
we
are
your
rejoyeing
,
as
you
also
are
ours
,
in
the
day
of
the
Lord
Jesus
.
THere
remaineth
the
Second
part
of
the
Doctrine
to
be
dispatched
,
which
is
,
The
Ministers
rejoycing
upon
good
grounds
in
his
people
.
For
you
heard
how
happy
and
blessed
a
thing
it
was
when
there
was
cause
for
a
mutuall
and
reciprocall
rejoycing
in
one
another
,
between
Minister
and
People
.
For
God
many
times
,
upon
wise
ends
,
doth
divide
those
who
should
be
conjoyned
:
sometimes
he
sends
faithfull
Embassadours
to
a
froward
and
rebellious
people
,
as
God
in
Ezekiel
,
that
the
people
were
bryars
and
thornes
to
him
,
and
that
he
did
dwell
among
scorpions
;
yet
he
must
not
be
afraid
,
or
dismayed
at
their
lookes
,
though
they
were
a
rebellious
house
,
Chap.
2.
6.
Now
what
comefort
could
Ezekiel
have
from
such
a
people
?
They
were
so
many
bryars
and
thornes
scratching
and
tearing
of
him
;
so
many
scorpions
that
had
stings
:
and
what
danger
was
it
to
dwell
with
such
?
Sometimes
again
there
may
be
a
godly
and
holy
people
,
highly
prising
the
means
of
grace
;
and
yet
God
set
over
them
dumb
or
wicked
Pastors
,
that
are
Idols
,
and
no
shepherds
.
Now
when
this
is
so
,
their
is
little
rejoycing
in
one
another
:
and
if
Jehoash
,
the
King
of
Israel
,
2
Kings
13.
9.
compared
an
unequal
Warr
to
an
unequal
and
unfit
Marriage
,
the
thistle
in
Lebanon
with
the
Cedar
in
Lebanon
,
which
proved
destructive
immediately
;
for
the
wilde
beast
in
Lebanon
came
,
and
trode
down
the
Thistle
:
How
much
more
now
is
this
true
in
this
spiritual
relation
?
When
an
Ignorant
or
prophane
Minister
is
over
a
gracious
people
,
then
the
Thistle
is
married
to
the
Cedar
,
but
but
this
cannot
hold
long
;
for
the
Devil
,
which
is
like
the
wilde
beast
,
the
roaring
Lyon
,
he
will
come
,
and
devour
all
;
so
that
,
what
the
Apostle
speaketh
,
2
Cor.
6.
14.
may
well
be
applyed
here
,
Be
not
unequally
yoaked
:
what
communion
hath
light
with
darkness
?
It
is
then
very
uncomfortable
,
when
a
Godly
people
hath
an
unfaithfull
Minister
,
or
a
faithfull
Minister
an
ungodly
and
a
froward
people
;
This
will
make
him
sadly
to
bewail
his
condition
,
crying
out
with
Isay
,
Wo
unto
me
,
for
I
dwel
among
men
of
polluted
lips
,
Isay
chap.
6.
12.
This
maketh
him
like
Lot
to
torment
his
righteous
soul
by
seing
and
hearing
the
wickedness
of
those
he
dwelleth
amongst
,
2
Pet.
2.
8.
This
is
a
bitter
and
sad
Persecution
:
as
it
were
,
thou
dost
not
onely
persecute
a
Minister
by
the
malicious
opposition
,
and
violent
courses
against
him
,
but
even
thy
ungodly
life
,
that
thou
wilt
not
be
reformed
,
that
thou
wilt
not
hear
and
humbly
receive
the
word
of
God
;
this
maketh
them
grieved
,
and
wearied
in
their
work
;
This
is
a
perfecution
of
their
righteous
souls
,
as
Jeremy
said
,
chap.
13.
17.
If
you
will
not
here
it
,
my
soul
shall
weep
in
secret
places
,
for
your
pride
.
Thus
the
wickedness
and
ungodly
wayes
of
a
stubborn
people
are
the
very
heart-breaking
of
a
godly
Minister
;
while
they
deride
,
and
scorn
,
his
soul
mourneth
for
them
;
while
they
revile
,
and
reproach
him
maliciously
,
he
giveth
himself
to
prayer
for
them
;
Even
as
it
is
with
some
tender
Father
,
who
hath
a
Son
grievously
distracted
,
and
bereaved
of
his
wits
,
while
he
rageth
,
and
raveth
at
his
Father
,
while
he
miscalleth
him
and
striketh
at
him
;
The
Father
stands
by
sadly
affected
,
weeping
,
and
praying
for
his
childe
,
that
he
might
be
brought
to
his
sound
minde
again
.
Thus
doth
a
godly
tender
Pastor
mourn
over
a
wicked
,
scornfull
,
and
rebellious
People
.
But
let
us
proceed
to
shew
Wherein
a
faithfull
Minister
of
Christ
hath
cause
to
rejoyce
over
his
people
:
And
first
,
When
they
are
a
teachable
and
learning
people
,
very
tractable
,
and
ready
to
receive
Instruction
.
This
is
a
great
joy
and
Incouragement
:
There
are
many
,
who
,
as
they
are
sottishly
ignorant
in
matters
of
Religion
,
so
they
will
continue
obstinately
therein
:
They
are
not
desirous
and
hearkning
after
knowledg
;
that
say
with
those
in
Job
21.
14.
unto
God
,
Depart
from
us
,
for
we
desire
not
the
knowledge
of
thy
wayes
.
Now
it
is
for
want
of
a
true
knowledg
of
God
,
that
iniquity
and
profaneness
doth
abound
every
where
;
as
Hos.
4.
1.
Is
it
not
better
,
and
more
comfortable
to
be
a
Shepherd
to
the
bruit
beasts
,
than
to
such
men
;
for
the
Shepherd
driveth
his
sheep
into
what
Pasture
he
pleaseth
,
and
ordereth
them
according
to
his
desire
:
but
these
,
though
bruitish
in
knowledge
,
yet
are
devillish
in
wilfulness
and
obstinacy
,
and
therefore
,
as
they
ignorant
,
so
they
will
live
and
die
,
and
go
to
Hell
in
it
,
go
from
darkness
here
to
darkness
hereafter
.
It
is
a
very
great
comfort
to
preach
to
a
knowing
people
,
to
men
of
understanding
,
and
that
are
desirous
to
be
more
and
more
and
more
instructed
:
There
is
great
hope
of
such
a
peoples
conversion
,
afterwards
,
as
you
see
by
that
expression
,
Isa.
6.
10.
Lest
they
understand
with
their
heart
,
and
be
converted
.
What
good
doth
the
light
at
nown
day
to
a
blinde
man
?
This
makes
Preaching
in
vain
,
and
Hearing
in
vain
.
Now
,
that
you
may
be
matter
of
rejoycing
to
your
Minister
in
this
respect
,
First
,
The
necessity
of
knowledg
in
holy
things
:
There
is
no
salvation
without
it
,
1
Tim.
2.
4.
God
would
have
all
men
to
be
saved
,
and
to
come
to
the
knowledg
of
the
truth
;
If
they
will
be
saved
,
they
must
first
come
to
the
knowledg
of
the
truth
.
Thou
that
art
sottishly
ignorant
of
the
Principles
of
Christianity
,
there
is
no
way
for
thy
salvation
;
such
Ignorance
as
well
as
Profaneness
will
necessarily
damn
,
Isa.
26.
11.
It
is
a
people
of
no
understanding
;
therefore
he
that
made
them
,
will
not
have
mercy
on
them
.
This
very
Text
breaketh
the
staff
of
your
confidence
;
for
you
are
ready
to
say
,
Alas
,
we
are
poor
ignorant
people
,
we
know
nothing
,
What
then
will
this
help
you
?
No
,
God
that
made
you
,
will
not
have
mercy
on
you
.
It
is
true
,
we
pitty
poor
old
blinde
men
,
because
they
are
blinde
against
their
will
,
They
would
use
any
means
to
have
their
sight
:
but
you
that
are
Ignorant
,
are
no
wayes
to
be
pittied
,
for
it
is
affected
and
willfull
,
your
eyes
might
be
opened
,
and
you
will
not
:
Oh
how
sad
is
it
to
preach
to
stones
,
to
preach
to
posts
,
for
so
we
do
,
while
to
the
grosly
ignorant
.
Therefore
as
one
said
,
when
asked
what
was
the
benefit
of
Learning
;
saith
he
,
nè
lapis
sedeat
super
lupidem
,
that
when
a
man
is
grown
up
,
he
may
not
in
the
Counsel-House
sit
as
a
stone
upon
a
stone
;
implying
,
that
a
man
without
knowledg
was
no
better
than
a
sensless
stone
:
and
truly
this
good
would
you
have
by
getting
knowledg
,
that
in
the
Congregation
thou
mayest
not
sit
a
block
upon
a
block
.
How
grievous
is
it
to
have
Idol-hearers
,
that
have
eyes
but
see
not
,
and
ears
but
hear
not
?
Know
then
,
to
be
an
ignorant
people
is
matter
of
grief
to
a
godly
Minister
;
for
such
carry
about
with
them
,
the
visible
mark
as
it
were
,
of
condemnation
.
Secondly
,
That
ye
may
be
a
knowing
people
,
Consider
,
not
onely
the
necessity
,
but
the
usefulness
and
profitableness
of
Christian
knowledg
:
By
this
we
come
to
seek
for
it
more
than
gold
or
silver
,
more
then
any
precious
treasure
,
thou
wouldest
not
be
such
a
blinde
wretch
as
thou
art
;
Then
,
saith
Solomon
,
thou
shalt
understand
the
fear
of
the
Lord
,
and
finde
the
knowledg
of
God
,
Prov.
2.
3
,
4
,
5.
If
then
thou
dyest
in
thy
ignorance
,
and
without
instruction
,
which
is
threatned
as
a
dread
full
judgment
,
Prov.
11.
23.
blame
thy
own
corrupt
,
lazy
,
and
wicked
heart
:
now
this
universal
ignorance
is
the
more
abominable
,
because
we
enjoy
the
plentifull
means
of
knowledg
we
have
constant
Preaching
,
we
have
the
Word
read
,
and
Ordinances
administred
in
our
known
tongue
.
How
intolerable
then
is
it
,
if
generally
people
be
still
as
ignorant
as
if
the
Bible
were
not
translated
,
and
all
Church
Administrations
dispensed
in
an
unknown
tongue
?
Secondly
,
Then
are
people
matter
of
rejoycing
to
a
ministry
,
when
they
are
believing
of
the
word
of
God
,
and
receiving
it
as
Gods
word
,
thereby
awing
their
hearts
,
and
captivating
the
whole
man
thereunto
.
For
knowledg
is
not
enough
.
How
many
know
,
and
can
remember
places
of
Scripture
,
can
understand
most
Sermons
?
But
they
do
not
believe
those
things
to
be
true
,
neither
are
they
ingrafted
in
their
hearts
by
faith
,
saying
,
This
is
Gods
word
,
how
can
I
go
against
it
?
this
is
the
word
of
God
,
and
not
man
,
that
condemneth
this
sin
,
commands
that
duty
.
Wo
then
be
unto
me
if
I
gainsay
it
,
for
this
the
Apostle
doth
exceedingly
commend
the
Thessalonians
,
1
Thes.
2.
13.
ye
he
is
so
affected
with
it
,
that
he
did
thank
God
without
ceasing
in
his
respect
,
even
because
they
received
the
word
of
God
,
which
they
heard
of
Paul
,
not
as
the
word
of
men
,
but
(
as
it
is
in
truth
)
the
word
of
God
,
which
effectually
worketh
in
those
that
believe
.
How
comfortable
a
thing
is
this
,
for
a
Minister
to
see
his
people
receiving
the
truths
he
preaches
of
Gods
word
?
They
hear
and
tremble
,
they
believe
and
tremble
;
so
that
without
this
saith
,
as
it
is
impossible
to
please
God
,
so
it
is
to
get
any
good
by
the
Ministry
.
As
it
s
not
the
seeing
of
meat
,
but
the
eating
of
it
,
and
digesting
,
that
doth
nourish
:
so
neither
is
it
the
hearing
and
knowing
,
but
the
believing
of
it
that
maketh
a
powerfull
change
upon
a
people
.
Thirdly
,
Then
a
people
rejoyce
a
faithfull
Minister
,
when
to
knowledge
and
Faith
there
is
added
that
compleat
efficacy
of
the
Word
,
as
to
regenerate
us
,
and
make
us
to
become
new
creatures
.
Even
men
who
yet
will
lye
roaring
for
ever
in
Hell
,
may
have
great
knowledg
,
and
some
faith
;
yet
,
because
not
regenerated
,
not
delivered
fully
from
their
bondage
of
sin
they
lived
in
,
do
therefore
come
short
of
Eternall
glory
.
Now
this
is
the
most
noble
effect
of
the
Preaching
of
the
Word
,
that
it
becomes
spiritual
seed
,
to
give
men
a
new
spirituall
life
,
as
well
to
feed
,
to
nourish
them
therein
,
James
,
chap.
4.
18.
Of
his
own
will
begat
he
us
,
with
the
word
of
truth
.
and
John
.
17.
Sanctifie
them
by
thy
word
.
When
therefore
the
Ministers
of
God
do
not
onely
become
Instructers
,
but
Fathers
,
as
the
Apostle
saith
he
was
to
these
Corinthians
:
this
is
matter
of
great
joy
,
Though
ye
have
ten
thousand
Instructors
,
yet
not
many
Fathers
;
for
in
Christ
Jesus
I
have
begotten
you
through
the
Gospel
,
1
Corinth
.
chap.
4.
15.
This
then
is
a
foundation
of
much
indearing
comfort
,
when
a
people
can
owne
their
Minister
to
be
a
Father
to
them
,
and
he
them
for
his
spiritual
children
;
when
by
his
Ministry
they
are
able
to
say
,
I
was
enlightened
,
I
was
converted
,
I
was
sanctified
.
Surely
,
if
Aristotle
say
,
We
can
never
recompence
the
Gods
,
nor
our
naturall
Fathers
;
neither
are
we
able
to
requite
our
spiritual
Fathers
.
Although
as
in
nature
it
is
observed
,
that
love
,
though
it
be
fire
,
yet
it
doth
descend
,
not
ascend
;
so
it
is
in
spirituall
relations
.
Such
Ministers
who
have
been
instrumental
to
the
conversion
of
any
,
do
far
more
rejoyce
in
such
a
people
,
then
they
can
in
the
Minister
.
Hence
the
Apostle
speaketh
most
affectionately
,
in
an
overflowing
manner
,
2
Cor.
6.
11
,
12
,
13.
O
ye
Corinthians
,
our
mouth
is
open
unto
you
,
our
heart
is
inlarged
,
ye
are
not
streightened
in
us
,
but
in
your
own
bowels
;
now
,
for
a
recompence
in
the
same
(
I
speak
,
as
unto
children
)
be
ye
also
enlarged
.
Here
you
see
Pauls
heart
was
more
inlarged
to
them
than
theirs
to
his
.
This
then
is
an
unspeakable
mercy
,
when
we
shall
be
able
to
say
with
the
prophet
,
(
though
in
another
sense
)
Behold
I
,
and
the
children
which
thou
hast
given
me
,
Isa.
chap.
8.
18.
Or
,
as
it
is
said
of
Christ
,
after
all
his
sufferings
for
us
,
He
shall
see
of
the
travail
of
his
soul
,
and
be
satisfied
.
He
shall
see
his
seed
,
and
the
pleasure
of
the
Lord
shall
prosper
in
his
hand
,
Isa.
53.
10
,
11.
Fourthly
,
Then
are
they
rejoycing
to
a
Minister
,
when
they
are
a
ready
and
willing
people
in
all
Gospel
Duties
:
when
they
are
his
living
Sermons
,
his
walking
Sermons
;
when
they
endeavour
to
adorn
the
Gospel
by
their
conversation
,
when
there
are
no
profane
persons
,
no
bitter
roots
growing
up
amongst
them
,
but
a
Garden
without
weeds
,
a
floor
of
pure
wheat
without
chaff
;
a
net
of
good
fish
onely
;
a
field
of
wheat
without
tares
.
It
is
true
,
there
is
no
such
people
,
no
such
Church
to
be
exspected
in
this
life
:
But
the
less
weeds
,
the
fewer
brambles
,
the
greater
joy
to
the
Husbandman
.
What
a
glorious
commendation
doth
the
Apostle
give
this
Church
,
2
Cor.
2
,
3.
when
he
calleth
them
his
Epistle
to
be
read
and
known
of
all
men
?
Yea
he
saith
,
They
are
manifestly
declared
to
be
the
Epistle
of
Christ
.
O
what
unspeakable
gladness
of
heart
would
it
be
to
a
Minister
to
be
able
to
make
such
an
holy
boast
of
his
people
,
That
they
are
his
Sermons
to
be
read
,
and
known
of
all
men
?
we
may
know
what
he
preacheth
by
the
lives
of
his
people
.
The
Apostle
instanceth
in
one
Duty
,
viz.
their
Liberality
to
the
poor
Saints
of
God
,
2
Cor.
9.
13.
For
thereby
they
did
glorifie
God
,
by
their
professed
Subjection
to
the
Gospel
.
This
is
blessed
,
when
a
people
in
all
Gospel
Duties
will
not
cavil
,
and
be
contentious
,
but
declare
their
professed
subjection
thereunto
.
5.
When
they
are
a
people
willing
and
ready
to
submit
to
the
whole
Order
of
Cor.
12.
20.
I
fear
least
when
I
come
,
I
shall
not
finde
you
such
as
I
would
,
and
that
I
shall
not
be
found
unto
you
,
such
as
ye
would
;
and
least
when
I
come
again
,
my
God
humble
me
among
you
,
and
that
I
shall
bewail
many
which
have
sinned
already
,
and
have
not
repented
of
their
uncleanness
.
By
this
you
see
,
that
though
the
Apostle
had
much
rejoycing
from
them
,
yet
he
had
also
much
Humiliation
:
Many
did
not
repent
,
and
therefore
put
him
to
more
severity
than
he
would
.
Now
then
that
Paul
may
not
contradict
himself
,
They
could
not
be
his
rejoycing
,
and
mourning
also
.
Therefore
we
must
either
hereby
gather
that
the
Corinthians
were
unconstant
,
sometimes
hopfull
and
reforming
,
and
afterwards
again
relapsing
:
or
else
this
is
spoken
not
in
respect
of
all
,
but
some
of
them
,
who
did
grosly
fail
in
their
duty
.
For
if
we
consult
with
2
Cor.
17.
there
we
shall
see
the
Apostle
wonderfully
affected
with
the
joy
that
he
had
by
seeing
the
good
effect
of
his
former
Epistle
upon
them
;
for
thereby
they
did
set
upon
Church-order
,
they
purged
out
the
old
leaven
,
they
manifested
much
godly
sorrow
,
indignation
and
zeal
,
and
every
way
endeavoured
to
approve
themselves
unto
Paul
,
and
this
did
so
exceedingly
rejoyce
him
,
that
he
saith
,
Vers.
4.
Great
is
my
glorying
of
you
,
I
am
filled
with
comefort
,
I
am
exceeding
joyfull
in
all
our
tribulation
.
In
the
midst
of
all
his
troubles
this
rejoyced
his
heart
,
that
they
did
themselves
assist
to
the
casting
out
of
wicked
persons
,
and
were
exceeding
sorrowfull
for
their
former
negligence
herein
.
Thus
then
,
when
a
people
are
ready
to
observe
all
the
Orders
,
and
Instituions
of
Christ
,
this
is
matter
of
great
joy
.
But
because
many
Churches
have
received
but
half
Christ
,
as
it
were
;
hence
also
their
Ministers
have
received
but
half
joy
:
Some
Protestant
Churches
received
the
Doctrine
of
Christ
,
but
not
the
Discipline
:
Some
were
for
Orthodoxy
in
judgment
,
but
not
purity
in
lives
;
Some
were
willing
to
cast
of
the
Antichristian
yoke
,
but
then
would
not
submit
to
the
rod
of
Christ
:
And
by
this
means
many
faithfull
Pastors
have
gone
to
the
grave
with
great
grief
of
heart
.
Oh
it
is
a
sad
thing
when
people
are
so
willfull
,
as
to
necessitate
a
Minister
to
remove
from
them
,
because
they
will
not
receive
the
whole
Order
of
Christ
,
so
that
he
is
limited
in
his
Ministerial
Administrations
,
and
cannot
do
all
he
desireth
.
Thus
these
Corinthians
failed
also
about
holy
Order
,
in
reference
to
the
Lords
Supper
,
which
maketh
him
begin
his
discourse
about
it
after
this
manner
,
Shall
I
praise
you
in
this
?
I
praise
you
not
,
1
Cor.
11.
22.
There
are
many
other
particulars
,
which
rejoyce
a
Faithfull
Minister
,
as
when
they
continue
from
not
falling
off
from
the
truth
,
either
by
false
Teachers
,
or
afflictions
,
(
which
is
so
great
a
matter
,
that
the
Apostle
saith
,
1
Thes.
3.
8.
We
live
,
if
ye
stand
fast
in
the
Lord
)
likewise
,
when
they
are
a
growing
people
,
and
do
not
continue
as
babes
,
but
are
carried
unto
perfection
,
and
do
not
stand
still
,
but
walk
in
the
truth
,
〈◊〉
I
have
no
greater
joy
,
than
to
see
my
children
walk
in
the
truth
,
so
2
Epist.
Ver.
4.
Lastly
,
When
they
live
in
accord
and
Love
:
when
they
think
the
same
things
,
and
speak
the
same
things
,
Phil
2.
2.
Fulfill
ye
my
joy
,
that
ye
be
like
minded
,
and
let
nothing
be
done
through
strife
,
and
vain
glory
:
But
these
may
suffice
.
Use
of
Instruction
:
How
much
it
lieth
a
people
upon
so
to
live
,
and
so
to
walk
,
that
they
may
rejoyce
the
Ministers
of
God
:
To
take
heed
of
that
ignorance
,
of
that
Impiety
and
wickedness
which
may
grieve
them
;
and
so
they
shall
give
an
account
with
heaviness
,
and
not
with
joy
,
at
the
great
Day
.
Though
for
the
present
these
things
are
a
fable
,
or
a
scorne
to
thee
,
yet
remember
,
all
the
Sermons
and
Admonitions
thou
hast
had
,
all
the
pains
and
studies
taken
for
the
Salvation
of
thy
soul
,
will
one
day
witness
against
thee
.
This
will
make
us
with
sadness
and
trembling
to
think
what
account
can
we
give
of
such
persons
at
that
great
Day
:
we
that
have
prayed
for
you
,
preached
to
you
,
mourned
for
you
,
must
then
be
your
Accusers
;
we
cannot
help
it
:
The
Lord
will
require
your
souls
at
our
hands
,
and
then
must
we
say
,
O
Lord
,
such
a
sinner
,
and
such
a
sinner
,
we
have
reproved
him
,
we
have
declared
thy
will
to
him
,
but
he
would
have
his
lusts
though
he
were
damned
for
them
,
he
regardeth
his
sinnes
more
than
heaven
,
and
eternal
life
.
Let
us
conclude
all
with
that
sad
and
serious
place
;
and
oh
that
it
might
never
out
of
your
heart
,
but
be
with
you
sitting
and
walking
,
rising
and
going
to
bed
,
Heb.
13.
17.
Obey
them
that
rule
over
you
,
and
submit
your selves
,
&c.
In
which
Text
is
much
excellent
matter
,
but
I
shall
touch
at
it
onely
.
First
,
There
is
the
Sanction
and
establishment
of
a
Ministry
and
Pastors
over
a
people
;
For
they
are
commanded
to
obey
such
.
Where
are
they
then
that
cry
down
a
ministry
,
think
it
needless
,
at
least
no
Institution
of
Christ
?
Secondly
,
Here
is
established
the
dignity
of
Ministers
,
partly
by
their
Titles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
are
Guides
,
Leaders
,
such
as
are
set
over
you
;
and
partly
in
the
duty
enjoyned
the
people
,
which
is
to
obey
,
and
submit
.
The
first
signifieth
obedience
,
the
other
reverence
and
submission
,
so
that
they
are
to
yield
to
the
wholesome
Counsels
of
their
Pastors
,
and
that
with
honor
to
them
.
3.
Here
is
the
office
of
a
Pastor
to
watch
for
the
peoples
soules
,
so
that
,
if
the
Honor
tempt
,
here
is
the
Duty
and
danger
which
may
deterr
.
4.
There
is
the
duty
of
the
people
,
as
you
heard
,
to
obey
and
submit
.
5.
Here
is
a
Reason
of
it
,
They
are
to
give
an
account
of
your
soules
;
we
are
Stewards
,
and
to
see
that
one
sheep
be
not
lost
.
So
that
the
Ministers
office
is
more
dangerous
,
because
he
must
account
for
himself
and
many
others
also
;
which
made
Chrysostome
wonder
,
if
any
Guide
or
Officer
of
a
Church
could
be
saved
;
but
that
he
speaketh
,
saith
Estius
,
because
of
the
many
evil
and
negligent
ones
;
otherwise
,
such
as
Chrysostome
himself
would
be
saved
.
Neither
is
this
Text
to
discourage
good
and
Faithfull
Pastors
,
but
rather
to
comefort
them
,
because
God
will
,
in
a
special
manner
be
with
them
,
and
bless
their
Labours
.
Now
the
Apostle
sheweth
,
that
this
is
a
special
means
to
discourage
them
,
if
by
their
wickedness
people
so
walk
,
as
that
they
shall
render
their
account
with
grief
.
For
certainly
,
if
the
more
they
have
converted
,
the
greater
their
accidental
joy
will
be
,
then
the
more
are
damned
(
though
not
by
their
fault
)
the
greater
will
their
grief
be
.
And
that
we
might
not
think
it
a
light
matter
thus
to
discourage
and
grieve
a
Minister
,
either
in
his
Pastoral
labours
for
their
soules
,
(
as
some
relate
the
words
)
or
when
,
at
the
day
of
Judgment
,
he
is
to
give
an
account
(
as
others
)
he
addeth
,
this
is
not
profitable
to
you
,
that
is
,
you
will
finde
the
loss
of
this
,
you
will
smart
for
it
;
God
will
reward
them
for
their
Labours
,
though
ye
be
damned
.
Thus
God
will
be
avenged
for
your
ingratitude
herein
.
But
what
people
think
of
these
things
?
SERM.
CIV
.
Of
the
great
changes
that
will
be
in
the
Day
of
Christs
coming
.
2
COR.
1.
14.
In
the
day
of
the
Lord
Jesus
.
VVE
now
come
to
consider
the
time
,
when
this
mutual
rejoycing
of
Paul
,
and
the
Corinthians
in
one
another
,
will
be
most
remarkable
,
and
that
is
said
to
be
,
In
the
day
of
the
Lord
Jesus
.
For
although
he
speaketh
in
the
present
tense
,
We
are
,
and
you
are
our
rejoycing
;
yet
that
is
chiefly
to
be
referred
to
the
last
day
.
It
is
true
,
for
the
present
he
had
much
joy
in
them
,
and
they
in
him
;
but
this
was
as
the
gleaning
in
respect
of
the
Harvest
afterwards
.
Beza
,
because
the
Apostle
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
are
,
and
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
shall
be
,
doth
render
it
not
in
die
,
but
ad
diem
;
as
if
the
sense
were
,
You
are
kept
to
be
our
rejoycing
against
that
day
.
In
what
sense
,
Paul
is
called
the
Corinthians
joy
or
boast
,
you
have
heard
,
viz.
instrumentally
,
not
principally
.
Therefore
Estius
stretcheth
too
farre
,
more
than
ordinarily
he
useth
to
do
;
when
from
that
expression
used
by
Paul
to
the
Thessalonians
,
1
Thess.
2.
20.
Ye
are
our
glory
and
joy
;
he
would
justifie
their
practice
in
Popery
,
who
in
their
prayers
call
the
Virgin
Mary
,
their
life
,
and
hope
.
For
notwithstonding
all
their
subtil
distinctions
,
that
is
to
derogate
from
the
Mediatorship
of
Christ
.
But
to
our
purpose
.
This
rejoycing
in
one
another
,
is
chiefly
to
be
put
forth
at
the
day
of
Christ
.
And
if
you
ask
,
How
can
we
then
rejoyce
in
any
thing
,
but
God
only
?
Is
not
the
blessednesse
of
Heaven
described
by
this
,
that
we
see
God
,
that
we
enjoy
him
?
So
that
to
rejoyce
in
any
thing
else
besides
God
,
seemeth
to
be
like
desiring
a
candle
,
when
we
have
the
light
of
the
Sunne
.
How
can
a
Minister
for
example
rejoyce
,
in
the
conversion
of
such
and
such
persons
,
when
he
hath
an
infinite
object
of
joy
,
even
God
himself
to
delight
in
?
Can
any
thing
be
added
to
that
which
is
infinite
?
To
this
it
is
answered
,
that
there
is
an
essential
and
an
accidental
joy
in
Heaven
.
The
essential
one
lieth
in
beholding
the
face
of
God
to
all
eternity
,
and
this
cannot
be
increased
or
diminished
:
But
then
there
is
an
accidental
joy
,
which
ariseth
from
particular
occasions
or
motives
;
and
though
Heaven
and
eternal
happiness
doth
not
consist
in
this
,
yet
it
doth
accidentally
make
us
to
rejoyce
in
more
things
.
Thus
the
Angels
,
though
they
do
see
the
face
of
God
,
and
thereby
are
compleatly
happy
,
yet
they
are
said
,
To
rejoyce
upon
the
conversion
of
a
sinner
.
And
thus
the
faithfull
Pastors
of
Gods
Church
,
the
more
have
been
converted
by
their
spiritual
labours
,
the
greater
will
their
joy
accidentally
be
.
Not
that
this
degree
of
joy
or
glory
is
merited
by
any
,
as
some
have
thought
:
for
this
also
is
of
the
meer
gift
of
God
.
The
time
when
this
solemn
rejoycing
shall
be
,
is
said
to
be
the
day
of
the
Lord
Jesus
;
and
as
some
Copies
have
it
,
Of
our
Lord
Jesus
.
It
is
usual
in
Scripture
to
call
the
day
of
the
Lord
,
that
wherein
he
doth
work
some
great
mercy
and
deliverance
for
his
people
,
or
that
wherein
he
doth
inflict
some
eminent
and
famous
judgements
upon
the
enemies
of
his
Church
.
So
that
there
is
the
day
of
his
mercy
,
and
the
day
of
his
judgement
.
Now
because
of
the
end
of
the
world
,
then
Christ
will
in
a
full
and
compleat
manner
recompence
his
people
,
and
punish
all
the
ungodly
;
therefore
that
is
in
a
more
remarkable
manner
called
,
The
day
of
Christ
.
It
is
true
,
there
are
some
learned
men
,
that
besides
the
day
of
Christs
first
coming
,
which
was
not
to
destroy
,
but
save
;
and
the
day
of
his
second
coming
,
they
make
a
middle
one
,
and
that
is
the
day
wherein
God
did
punish
the
Iews
,
and
utterly
destroy
the
Temple
and
City
,
bringing
wrath
upon
them
to
the
full
for
their
crucifying
of
Christ
,
and
their
other
sinnes
.
And
of
this
they
would
understand
our
Saviours
discourse
,
Matth.
24.
and
in
many
other
places
,
where
they
are
commanded
to
watch
,
and
to
pray
,
or
to
be
patient
and
joyfull
,
because
the
day
of
the
Lord
is
at
hand
.
That
day
(
say
they
)
when
God
would
destroy
Jerusalem
,
and
deliver
the
believing
Jews
from
the
unbelieving
and
persecuting
ones
.
Thus
Grotius
the
late
Annotator
,
&c.
But
because
this
is
to
go
against
the
common
rode
of
Interpreters
,
we
must
not
have
some
specious
colours
,
but
strong
reasons
to
make
us
depart
from
the
beaten
way
.
To
be
sure
here
,
as
in
many
other
places
,
by
the
day
of
Christ
is
meant
that
last
day
of
his
,
when
he
shall
come
as
a
King
and
Judge
,
to
give
to
every
one
according
to
his
wayes
.
From
whence
observe
,
That
Christ
hath
a
solemn
day
,
wherein
wonderfull
and
great
changes
will
be
made
.
Though
for
the
present
Paul's
joy
,
and
the
Corinthians
in
one
another
,
was
not
very
conspicuous
and
glorious
;
yet
at
that
solemn
day
,
then
this
glory
would
be
no
longer
eclipsed
,
but
break
forth
in
a
marvellous
manner
.
Concerning
this
day
,
that
there
is
such
an
one
,
as
also
the
properties
of
it
,
elswhere
is
spoken
of
,
in
a
Sermon
on
Act.
17.
31.
and
I
shall
not
therefore
meddle
in
that
.
My
work
shall
be
to
instance
in
some
of
those
remarkable
changes
,
which
this
solemn
day
will
then
make
,
and
how
we
are
to
live
in
reference
thereunto
.
And
First
,
Let
us
take
up
that
for
which
the
Apostle
mentioneth
it
here
in
the
Text
,
There
will
be
an
happy
,
and
a
glorious
change
,
as
to
the
comforts
of
a
godly
Minister
,
and
a
converted
people
.
Oh
the
unspeakable
gladness
of
heart
that
then
shall
be
!
When
the
Minister
shall
see
the
success
of
his
labour
;
when
he
shall
be
able
to
say
,
Behold
my
five
have
gained
ten
:
Behold
I
,
and
the
children
whom
thou
hast
given
me
.
These
are
the
redeemed
ones
from
the
bondage
of
sinne
and
Satan
;
and
then
the
Lord
shall
give
that
comfortable
acclamation
,
Well
done
good
and
faithfull
servant
,
enter
thou
into
thy
Masters
joy
,
Matth.
25.
23.
Oh
what
tongue
can
express
,
what
heart
can
conceive
,
the
joy
that
such
a
Minister
shall
have
!
This
day
,
I
say
this
day
,
may
make
him
despise
all
the
reproaches
,
all
the
injuries
and
contumelies
that
wicked
men
shall
put
upon
him
,
while
they
call
thee
such
and
such
names
.
Hearken
to
those
titles
,
Come
thou
good
and
faithfull
servant
.
The
thoughts
also
of
this
day
would
exceedingly
quicken
us
up
in
our
studies
,
in
our
ministerial
labours
,
so
to
preach
,
so
to
study
,
so
to
watch
over
your
souls
,
as
those
that
have
this
solemn
day
in
their
hearts
.
Again
,
this
day
will
make
a
wonderfull
change
,
as
to
a
godly
people
:
How
shall
they
then
rejoyce
in
that
Minister
,
and
in
those
Sermons
which
have
been
powerfull
to
convert
them
,
and
to
bring
them
to
that
place
of
glory
?
Their
hearts
will
then
be
enlarged
:
Oh
blessed
be
God
,
blessed
be
the
time
that
ever
you
were
a
Pastor
to
us
,
that
ever
such
and
such
a
Sermon
was
preached
!
When
you
shall
see
a
blind
Minister
,
and
a
blind
people
both
going
to
hell
together
,
and
you
delivered
,
and
that
by
such
a
Ministry
you
enjoyed
in
your
life
time
:
This
will
fill
your
hearts
up
with
your
rejoycing
.
Though
now
a
faithfull
Minister
and
godly
people
in
their
Church-ways
may
meet
with
much
opposition
,
much
difficulty
and
discouragement
;
yet
lift
up
your
heads
,
for
your
redemption
draweth
nigh
.
How
pleasant
will
it
be
when
you
are
come
to
the
haven
,
to
think
of
the
dangerous
storms
and
tempests
you
were
once
in
?
But
this
day
will
make
as
great
,
but
a
sad
change
,
as
to
all
wicked
men
,
who
have
been
as
weeds
in
Gods
garden
,
who
though
watered
and
tilled
,
yet
bring
forth
no
fruit
.
Oh
the
terrour
of
this
day
to
you
!
Though
now
no
Sermon
moveth
thee
;
thou
sittest
and
sleepest
while
Gods
word
is
preached
;
though
now
thou
goest
from
the
Assemblies
to
thy
sports
and
pleasures
of
sinne
,
and
there
is
no
more
matter
made
of
it
:
But
wo
,
and
a
thousand
times
woe
to
thee
at
this
day
of
Christ
,
when
we
Ministers
,
and
you
people
shall
be
brought
face
to
face
;
then
we
shall
be
your
accusers
,
then
every
Sermon
will
accuse
you
,
then
every
Lords-day
will
rise
up
,
and
witness
against
you
.
Oh
be
not
so
sottish
as
to
think
,
all
things
will
continue
as
they
do
!
Remember
there
is
a
day
that
will
make
the
most
prophane
,
the
proudest
,
and
the
most
stupid
hearer
to
be
awakened
.
Secondly
,
At
that
day
there
will
be
a
mighty
change
upon
the
prophane
man
wallowing
in
his
sins
,
and
following
the
pleasures
thereof
.
Then
he
that
pleaseth
himself
in
these
lusts
,
will
call
to
the
mountains
to
cover
him
,
and
hide
him
from
the
presence
of
God
.
What
a
difference
will
there
be
between
the
man
priding
himself
in
his
sinfull
wayes
,
and
when
he
shall
hear
that
sentence
pronounced
against
him
,
Depart
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
?
In
which
sentence
every
word
almost
is
terrible
,
Depart
from
me
;
they
must
be
separated
from
God
,
who
is
the
fountain
of
life
and
joy
.
Chrysostome
thought
this
privative
part
more
terrible
than
the
positive
.
To
depart
from
God
,
never
to
have
his
favor
,
is
worse
than
those
eternal
scorching
flames
of
hell
.
What
if
for
the
present
such
persons
of
honourand
greatness
bid
thee
come
to
them
,
if
God
shall
bid
thee
depart
from
him
?
Oh
remember
,
when
sin
bids
thee
come
,
when
the
world
bids
thee
come
,
one
day
God
will
bid
thee
depart
!
Again
,
that
title
and
property
given
to
such
forlorn
damned
men
is
terrible
,
yea
cursed
,
cursed
by
God
,
and
who
then
can
blesse
?
Cursed
]
How
much
better
,
if
thou
hadst
never
bin
born
,
then
to
be
in
the
number
of
these
cursed
ones
?
What
if
now
thou
blessest
thy self
,
and
others
bless
thee
,
thou
wilt
then
be
pronounced
cursed
?
Further
,
the
place
into
which
they
must
depart
,
is
terrible
beyond
all
expression
,
into
fire
,
and
everlasting
fire
.
Fire
]
Is
not
that
most
dreadfulll
?
Do
not
your
hearts
ake
and
tremble
?
Do
not
your
ears
tingle
at
the
naming
of
this
punishment
?
But
if
it
be
fire
,
it
may
be
quickly
over
,
the
pain
may
be
presently
gone
,
it
may
quickly
consume
to
ashes
.
No
,
it
is
everlasting
fire
;
after
thousands
and
millions
of
years
,
it
is
still
the
same
,
as
hot
to
burn
as
at
the
first
moment
.
If
God
had
said
,
thou
shalt
lie
roaring
in
hell
flames
till
a
thousand
years
are
over
,
for
such
and
such
a
sinne
not
repented
of
,
might
not
this
have
prevailed
with
every
man
,
to
leave
the
most
pleasant
,
and
the
most
profitable
sinne
that
is
?
How
much
more
when
it
is
everlasting
,
when
there
is
no
end
?
Oh
the
change
thou
wilt
then
find
upon
thy self
!
Then
thou
wilt
cry
out
saying
,
Was
my
hours
pleasure
,
my
moments
profit
equal
to
these
eternal
torments
?
Now
say
,
Whether
it
is
better
to
sinne
,
then
to
be
damned
?
Are
thy
lusts
equivalent
to
all
the
torments
of
hell
?
Lastly
,
That
is
no
little
aggravation
,
Prepared
for
the
Devil
and
his
Angels
]
You
see
what
companions
you
must
have
:
As
much
as
you
now
defie
the
Devil
,
you
and
he
must
lie
down
in
the
same
flames
.
The
Devils
will
have
no
worse
place
than
thou
hast
.
Now
if
this
be
so
,
What
a
mighty
alteration
is
here
made
?
The
man
that
like
Dives
fared
deliciously
every
day
,
would
have
a
drop
of
water
to
cool
his
tongue
,
and
cannot
.
Oh
that
the
Spirit
of
God
would
convince
and
assure
you
of
these
things
!
Say
,
now
I
am
merry
,
proud
,
confident
:
Now
I
follow
my
lusts
,
my
pleasures
;
but
will
not
the
day
of
judgement
then
make
a
change
?
Will
not
there
be
a
sad
difference
between
my
present
estate
,
and
that
then
?
Thirdly
,
As
to
the
godly
man
there
will
be
a
most
happy
and
blessed
change
.
Oh
miserable
man
that
I
am
!
But
when
this
day
shall
come
,
what
man
,
though
he
had
the
tongue
of
Angels
,
is
able
to
declare
his
happiness
?
This
man
that
was
scorned
,
is
now
blessed
,
and
honoured
by
all
the
wicked
damned
ones
of
the
world
.
Now
they
cry
,
Oh
that
our
case
were
like
his
!
Oh
that
our
souls
were
as
his
shall
be
!
Now
the
Devil
is
trampled
under
feet
,
and
thrown
into
the
Abysse
,
into
the
deep
,
where
he
was
so
unwilling
to
go
,
to
receive
the
full
of
his
torments
.
Now
the
spiritual
warre
within
,
is
put
to
a
period
,
and
he
doth
all
the
good
,
in
as
perfect
and
full
a
manner
as
he
can
desire
to
do
;
his
will
and
his
power
have
the
same
bounds
;
he
can
do
what
he
would
,
and
he
can
will
all
that
God
would
have
him
to
will
.
We
read
of
blessed
changes
in
this
world
,
of
Joseph
from
a
poor
prisoner
in
the
dungeon
,
and
in
danger
of
his
life
,
to
be
exalted
in
the
highest
place
of
honour
in
Aegypt
,
next
to
Pharaoh
himself
.
Of
Mordechai
,
who
was
designed
to
death
,
and
immediately
made
the
man
whom
God
would
honour
.
Of
David
,
from
following
the
sheep
,
and
afterwards
driven
as
a
Bird
from
the
mountain
,
to
be
made
a
great
King
.
Yet
none
of
these
come
up
in
the
least
manner
to
this
great
change
.
Hence
it
is
called
,
The
day
of
redemption
,
Matth.
24.
The
day
of
refreshing
and
restoring
of
all
things
,
Act.
3.
19.
(
for
we
must
not
limit
that
time
to
the
destruction
of
the
Iews
only
,
as
some
do
)
Yea
the
godly
are
to
look
for
,
and
hasten
his
coming
,
2
Pet.
3.
12.
as
being
the
marriage
time
between
Christ
and
his
Church
,
Therefore
the
Spirit
and
the
bride
say
,
Come
,
Revel.
22.
17.
It
is
for
want
of
a
lively
meditation
about
this
,
that
the
godly
at
any
time
sink
under
any
temptations
.
Is
there
any
evil
thou
art
exercised
with
,
that
this
day
will
not
deliver
thee
from
?
Is
it
not
a
day
of
redemption
,
never
to
be
in
bondage
any
more
,
either
to
sinne
or
misery
?
Especially
the
Church
under
afflictions
and
persecutions
,
is
to
fetch
all
her
comfort
from
thence
:
God
will
turn
her
sackcloth
into
robes
of
honour
,
her
dungeons
into
heavenly
mansions
.
Should
not
then
the
Church
sit
expecting
his
victorious
coming
more
affectionately
,
then
Sisera's
mother
,
Iudg.
5.
28.
did
his
return
?
saying
,
Why
is
his
chariot
so
long
a
coming
?
Why
tarry
the
wheels
of
his
chariots
?
Luther
speaking
of
this
hopefull
expectation
that
ought
to
be
in
the
godly
of
Christs
coming
,
endeavoured
to
affect
his
hearers
from
the
condition
they
were
in
at
that
time
.
The
Popish
party
did
triumph
over
the
Reformed
,
boasting
,
That
Caesar
was
coming
with
a
great
Army
,
that
he
would
presently
and
speedily
vanquish
all
the
Lutherans
.
Now
(
saith
he
)
as
you
see
they
rejoyce
,
and
fill
themselves
with
hopes
of
the
Emperours
coming
,
so
should
the
Church
under
all
her
pressures
with
the
coming
of
Christ
.
Fourthly
,
There
will
be
a
mighty
change
,
as
to
mens
judgements
and
apprehensions
over
what
they
have
now
.
There
is
never
a
wicked
man
would
for
an
hour
go
on
in
his
sins
,
if
he
could
have
such
thoughts
,
as
he
will
have
at
that
day
.
Oh
that
we
could
look
upon
sinne
,
as
we
will
then
look
upon
it
!
when
God
shall
bid
us
Depart
into
everlasting
fire
.
And
certainly
,
if
part
of
that
terrour
did
work
so
much
upon
Iudas
,
that
he
throweth
away
his
silver
,
crieth
out
,
He
had
sinned
in
betraying
of
innocent
blood
.
No
wonder
if
when
all
the
gall
of
Gods
wrath
be
poured
into
a
mans
conscience
,
he
then
crieth
out
of
his
sins
,
gnasheth
the
teeth
at
them
,
remembreth
them
with
horrour
,
which
were
once
so
full
of
sweetness
and
delight
.
Go
on
then
presumptuously
thou
prophane
wretch
,
believe
no
Scripture
,
deride
at
all
good
counsel
:
Say
,
Give
me
my
sins
,
though
I
be
damned
;
yet
remember
this
perswasion
will
not
hold
alwayes
;
there
will
come
a
day
when
thou
wilt
as
much
loath
and
abhorre
these
lusts
,
as
ever
once
thou
didst
love
them
.
Oh
that
men
could
now
behold
their
sins
with
that
horrour
and
indignation
,
as
they
will
when
they
shall
stand
trembling
at
Gods
tribunal
.
Again
,
men
will
have
other
thoughts
,
1.
About
the
wayes
of
Godlinesse
.
2.
About
Godly
men
.
And
,
3.
About
Christ
.
For
false
principles
and
mis-judging
about
these
,
is
that
which
maketh
so
many
damn
themselves
.
To
begin
with
the
first
,
about
Godlinesse
;
they
think
it
is
an
hinderance
to
man
;
if
he
were
not
so
just
and
conscionable
,
he
might
swallow
down
many
a
sweet
morsel
which
he
lets
go
.
Thus
men
are
ready
to
think
they
fare
the
worse
for
godliness
.
Oh
but
when
thou
shalt
see
,
what
that
Heaven
,
what
that
glory
and
happiness
is
,
which
at
that
day
godliness
will
give
thee
full
possession
of
,
how
quickly
will
thy
thoughts
alter
?
Then
thou
wilt
cry
out
,
Oh
it
is
a
mans
riches
to
be
godly
,
it
is
a
mans
wisdome
to
be
godly
,
a
mans
profit
to
be
godly
,
though
he
did
there
by
lose
all
this
present
world
!
Again
,
We
are
prejudiced
against
Godlinesse
,
because
it
is
not
in
honour
and
repute
.
None
of
the
great
men
,
of
the
wise
men
,
do
much
regard
it
:
Men
of
great
estates
and
birth
,
think
godliness
below
their
greatness
;
that
it
is
a
dishonour
,
a
stain
to
their
reputation
to
walk
precisely
and
singularly
to
the
wicked
course
of
the
world
.
But
in
this
also
that
day
will
make
a
mighty
change
;
when
you
shall
see
,
that
then
godliness
is
only
enquired
after
.
Then
the
Question
will
be
,
How
hast
thou
lived
?
How
hast
thou
kept
thy self
unspotted
from
sinne
?
Then
thou
wouldst
give
thousands
of
worlds
for
godlinesse
.
That
holiness
and
purity
thou
now
laughest
at
,
it
will
at
that
day
be
only
in
request
.
At
that
day
there
is
no
difference
between
Kings
and
peasants
,
between
the
noble
and
base
,
between
the
rich
and
poor
;
but
either
wicked
or
godly
,
sheep
or
goats
,
that
maketh
all
the
distinction
.
If
Alexander
plead
,
he
conquered
the
world
:
If
Craesui
plead
the
multitude
of
riches
:
If
one
saith
,
he
is
an
Emperour
,
another
he
is
a
Nobleman
,
a
Gentleman
,
these
are
absurd
pleas
at
that
day
.
Art
thou
a
godly
,
an
holy
man
?
This
only
will
carry
it
.
Oh
then
remember
,
you
will
have
other
thoughts
of
godlinesse
,
than
now
you
have
!
It
will
be
more
in
request
and
honourable
esteem
,
than
now
it
is
.
Whosoever
he
be
that
doth
evil
,
though
the
great
Potentates
of
the
world
,
the
Judge
will
then
say
,
Depart
,
I
know
you
not
.
Lastly
,
We
are
prejudiced
against
Godlinesse
,
because
we
think
it
is
too
strict
,
it
requireth
too
much
of
us
:
It
will
not
allow
us
those
pleasures
and
delights
we
might
have
.
Oh
but
at
that
day
,
such
a
thought
will
presently
vanish
;
all
the
labour
of
my
life
thou
wilt
say
,
is
not
worthy
to
one
minute
of
this
glory
;
could
I
have
been
a
Martyr
every
day
,
it
would
not
have
been
equivalent
to
this
present
happiness
!
SERM
,
CV
.
A
further
Discovery
of
the
great
Changes
that
will
be
wrought
at
the
Day
of
Christ's
second
coming
.
2
COR.
1.
14.
In
the
day
of
the
Lord
Jesus
.
AT
this
great
day
(
you
heard
)
there
would
be
a
wonderfull
change
upon
the
thoughts
and
perswasions
of
men
,
to
what
they
are
now
.
It
is
not
so
much
,
what
thy
affections
and
apprehensions
are
for
the
present
,
-
1.
About
Godlinesse
,
which
hath
been
dispatched
.
-
2.
About
Good
men
.
-
3.
About
Christ
.
We
come
therefore
to
the
second
,
and
that
is
the
wonderfull
change
First
,
Such
who
separate
themselves
from
the
evil
wayes
of
the
world
,
They
are
matter
of
reproach
and
scorne
;
They
are
judged
the
fooles
,
and
the
simple
ones
,
by
all
that
live
near
them
;
But
at
that
day
,
you
will
have
other
thoughts
,
you
will
then
admire
their
happinesse
,
call
your selves
the
fools
and
deluded
ones
,
wishing
that
it
might
fare
so
with
you
,
as
it
doth
with
them
.
It
is
said
of
those
noble
Worthies
,
Heb.
11.
38.
That
they
had
tryal
of
cruel
mockings
.
Yea
David
,
though
a
King
,
Psal.
69.
12.
complaineth
,
He
was
the
song
of
the
drunkards
.
Thus
you
see
what
thoughts
men
of
the
world
have
of
such
who
fear
God
;
as
Michal
did
David
,
They
despise
them
in
their
heart
.
But
oh
the
wonderfull
alteration
that
day
will
cause
,
when
thou
shalt
see
those
who
were
despised
by
thee
,
honoured
by
God
:
Those
whom
thou
didst
reproach
,
to
be
blessed
by
God
:
What
a
confusion
will
this
be
to
thee
?
Then
you
will
cry
out
,
We
fools
and
mad
men
,
judged
their
wayes
folly
and
matter
of
scorn
;
but
with
what
unspeakable
glory
doth
God
honour
them
?
Secondly
,
Another
false
perswasion
they
have
about
godly
men
,
is
,
That
Iohn
6.
38.
Iohn
8.
50.
This
is
a
sore
evil
upon
the
sonnes
of
men
,
that
because
they
have
an
enmity
and
hatred
against
the
godly
,
yet
they
cannot
put
this
forth
upon
godlinesse
,
as
godlinesse
,
therefore
they
represent
the
godly
in
such
colours
,
and
lay
such
things
to
their
charge
,
that
they
may
seeme
to
have
just
cause
to
vent
their
malice
against
them
.
But
at
that
day
their
sincerity
and
integrity
will
appear
;
then
all
the
world
shall
see
,
that
their
hearts
were
upright
,
their
aimes
and
intentions
sincere
;
that
what
reproofe
,
what
holy
endeavours
they
used
for
the
recovering
of
men
out
from
their
sinnes
,
was
not
out
of
hatred
,
or
any
other
ill
principle
,
as
wicked
men
are
now
apt
to
judge
,
but
out
of
pure
love
and
desire
for
their
soules
good
.
Let
not
then
evil
and
ungodly
men
,
take
upon
them
to
judge
the
hearts
of
others
,
that
is
the
prerogative
of
God
alone
;
neither
doe
thou
judge
before
the
great
day
of
judgement
.
Take
heed
of
calling
such
Hypocrites
and
dissemblers
;
of
calling
such
Pharisaical
and
conceited
,
whom
it
may
be
God
will
own
at
that
day
,
for
his
jewels
,
for
his
faithfull
ones
.
If
there
be
any
Judas
,
who
followeth
Christ
because
of
the
Bagge
;
If
there
be
any
who
believe
in
Christ
,
yet
love
the
glory
of
men
more
than
of
God
,
they
shall
beare
their
burden
.
The
portion
of
Hypocrites
in
Hell
,
is
a
double
portion
:
But
let
not
all
the
Apostles
be
censured
for
a
Judas
;
Let
not
all
be
judged
Hypocrites
,
because
he
was
so
.
Remember
that
this
day
is
a
revelation
of
all
things
:
all
the
hidden
purposes
and
counsels
of
mens
hearts
shall
then
be
made
manifest
.
The
Apostle
giveth
this
exhortation
to
such
as
judged
him
,
1
Corinth.
4.
5.
he
sheweth
them
,
how
little
he
regarded
mans
judgement
,
for
it
is
the
Lord
that
judgeth
.
Therefore
they
are
not
to
judge
any
thing
before
the
time
,
untill
the
Lord
come
,
who
will
bring
to
light
the
hidden
things
of
darknesse
,
and
will
make
manifest
the
counsels
of
mens
hearts
,
and
then
shall
every
man
have
praise
of
God
.
Is
not
this
a
full
place
,
to
make
thee
afraid
of
all
censures
and
hard
speeches
against
such
who
professe
godlinesse
,
Let
them
alone
to
the
Lord
;
there
is
a
day
,
when
all
the
thoughts
of
their
hearts
,
all
the
purposes
and
intentions
of
the
soule
in
holy
duties
shall
be
made
manifest
;
it
shall
then
be
discovered
,
who
was
faithfull
,
and
who
was
insincere
,
and
wilt
thou
anticipate
this
day
?
Little
doest
thou
thinke
how
much
such
as
feare
God
in
truth
,
doe
bewaile
that
partial
hypocrisie
and
insincerity
which
is
within
them
;
how
greatly
they
feare
,
lest
they
should
deceive
themselves
,
and
doe
holy
duties
for
false
ends
,
and
not
out
of
pure
respect
to
God
himselfe
;
Such
then
shall
have
praise
of
God
,
and
their
integrity
manifested
before
Angels
and
men
.
Thirdly
,
There
will
be
a
change
of
mens
thoughts
as
to
the
godly
,
In
respect
of
their
external
estate
and
condition
.
They
have
for
the
most
part
the
evil
things
of
the
world
,
when
the
wicked
enjoy
the
glorious
things
thereof
.
Are
not
afflictions
,
troubles
and
miseries
,
as
inseparably
following
the
people
of
God
,
as
the
shadow
doth
the
body
?
Doth
not
our
Saviour
fore-warn
his
Disciples
of
the
great
trouble
that
they
shall
meet
with
in
the
world
?
Doth
not
Paul
himself
say
,
1
Corinth.
15.
19.
If
we
have
hope
in
this
life
onely
,
we
are
of
all
men
most
miserable
?
Of
all
men
]
Because
other
men
will
follow
the
pleasures
and
profits
of
the
world
:
Other
men
will
suck
out
the
honey
that
is
to
be
had
in
the
creatures
;
They
will
escape
all
misery
and
persecution
,
by
becoming
any
thing
in
Religion
,
and
thereby
save
themselves
out
of
danger
;
but
as
for
the
godly
they
are
as
sheep
appointed
for
the
slaughter
all
the
day
long
:
Their
tender
conscience
,
and
feare
to
sinne
against
God
,
putteth
them
into
many
losses
and
disadvantages
,
which
the
men
of
the
world
can
imbrace
.
Now
it
being
thus
with
them
,
this
doth
exceedingly
prejudice
men
against
godly
men
.
Their
outward
condition
is
many
times
dangerous
;
they
seeme
to
be
cast
off
even
by
God
himselfe
,
as
if
he
did
not
love
them
,
or
owne
them
for
his
;
and
this
keepeth
off
many
from
walking
in
the
pathes
of
holinesse
.
If
the
applause
,
honour
,
and
great
things
of
the
world
did
accompany
the
power
of
godlinesse
,
then
all
would
strive
to
enter
in
at
such
a
broad
gate
;
but
because
it
is
with
them
,
as
with
Christ
,
they
appeare
with
no
external
glory
and
lovelinesse
upon
them
.
Hence
it
is
that
of
all
men
they
will
not
owne
such
,
or
joyne
to
such
.
But
this
great
day
will
make
you
have
other
thoughts
of
their
condition
;
when
you
shall
see
their
sackcloth
taken
off
,
and
robes
of
honour
put
upon
them
;
when
you
shall
see
these
Lazarusses
with
no
more
sores
on
them
,
or
desiring
crummes
from
the
Table
,
but
placed
in
Abraham's
bosome
.
This
will
make
you
then
to
wish
,
Oh
that
we
had
endured
the
same
hardship
,
gone
through
the
same
wildernesse
,
seeing
they
have
now
arrived
at
such
a
blessed
Land
,
as
they
are
!
In
the
third
and
last
place
,
The
thoughts
and
apprehensions
of
men
about
Christ
,
will
be
greatly
changed
at
that
day
,
from
what
they
have
at
present
;
in
two
particulars
especially
,
First
,
When
Christ
is
offered
now
to
us
,
and
we
may
be
made
partakers
of
him
,
yet
we
refuse
him
,
we
will
not
receive
him
,
we
had
rather
have
our
lusts
than
Christ
;
we
love
father
,
mother
,
and
life
it selfe
,
more
than
Christ
.
Such
low
thoughts
have
we
of
him
now
:
But
oh
the
time
is
coming
,
when
Christ
,
and
onely
Christ
will
be
in
request
!
At
that
day
he
is
happy
who
shall
have
an
interest
in
Christ
.
Those
Gadarens
that
intreated
Christ
to
depart
out
of
their
coasts
,
regarding
their
hoggs
more
than
he
;
with
what
confusion
will
they
behold
him
at
that
day
?
We
shall
then
see
there
is
good
reason
for
that
Doctrine
,
He
that
loveth
father
,
more
than
me
:
or
he
that
loveth
life
it self
more
than
me
,
is
not
worthy
of
me
,
Matth.
10.
37.
For
happily
flesh
and
blood
may
for
the
present
say
,
This
is
an
hard
saying
,
who
can
beare
it
?
To
love
Christ
more
than
father
that
begat
me
,
and
maintaineth
me
;
from
whom
happily
I
may
expect
great
and
large
gifts
:
Or
better
than
life
,
which
is
above
all
earthly
mercies
.
Will
Christ
be
as
good
as
these
to
me
?
Shall
I
not
lose
by
loving
him
more
than
these
?
But
if
a
man
consider
what
Christ
is
?
How
he
will
appeare
at
that
day
?
How
happy
are
they
who
can
claime
an
interest
in
him
?
Then
they
will
see
reason
,
why
Christ
should
be
preferred
above
all
.
Now
we
are
for
Barabbas
rather
than
Christ
:
Now
Christ
knocketh
at
the
door
to
come
in
,
and
we
will
not
open
to
him
:
But
who
is
there
then
that
would
not
cry
out
,
Oh
let
Christ
justifie
me
,
let
him
sanctifie
me
,
let
him
save
me
!
Thus
the
stone
that
is
now
refused
,
will
be
the
head
corner-stone
.
Secondly
,
Many
deceive
themselves
in
their
thoughts
about
Christ
,
apprehending
onely
love
and
willingnesse
in
him
to
save
.
They
never
thinke
of
Christ
,
but
as
a
Saviour
:
Though
never
so
polluted
by
sinne
,
yet
they
call
him
,
their
good
Saviour
,
their
blessed
Saviour
;
but
at
this
day
,
thou
wilt
then
have
other
thoughts
:
Thou
wilt
then
see
,
he
can
damne
as
well
save
;
he
can
be
a
Lion
as
well
as
a
Lambe
.
This
mercifull
Saviour
will
be
a
severe
and
just
Judge
.
Thus
(
Revelat.
6.
16
,
17.
)
you
have
the
great
men
,
and
rich
men
of
the
earth
,
hiding
themselves
in
Dens
,
and
calling
to
the
Mountaines
and
Rockes
to
fall
upon
them
,
and
hide
them
from
the
wrath
of
the
Lambe
,
for
the
great
day
of
his
wrath
is
come
,
and
who
shall
be
able
to
stand
?
Thus
you
see
,
that
your
thoughts
about
Christ
at
that
day
,
will
be
wholly
changed
:
You
that
thinke
onely
of
mercy
,
that
speak
onely
of
mercy
,
that
look
onely
upon
Christ
as
a
Saviour
:
What
trembling
will
this
be
to
you
,
when
you
shall
see
him
come
as
a
Judge
with
ten
thousand
of
Angels
,
when
you
shall
heare
him
pronounce
his
terrible
sentence
upon
ungodly
men
,
then
how
will
your
hearts
melt
within
you
?
Then
you
will
beginne
to
say
within
your selves
,
Oh
that
we
had
not
made
an
Idol-Christ
,
that
we
had
not
fancied
a
Christ
to
our selves
!
This
is
not
such
a
Christ
as
we
looked
for
!
This
is
not
such
a
Christ
as
we
expected
!
Even
as
the
Jewes
looked
for
another
Messiah
,
then
was
indeed
to
come
,
which
proved
their
destruction
:
So
also
many
doe
fancy
to
themselves
such
a
Saviour
,
made
up
onely
of
mercy
at
that
great
day
.
And
therefore
whereas
they
promise
to
themselves
peace
,
they
will
meet
with
horrour
and
desolation
.
And
thus
much
for
those
particulars
.
The
next
general
Proposition
is
,
That
there
will
be
a
wonderfull
change
upon
mens
thoughts
in
reference
to
Gods
dispensations
,
and
his
providence
in
this
world
.
Gods
proceedings
here
below
have
beene
the
subject
of
many
Heathens
disputes
.
Yea
David
and
Jeremiah
were
ready
to
stagger
and
fall
with
the
consideration
of
Gods
various
dealings
in
this
world
;
especially
that
particular
went
deep
into
them
,
why
God
should
let
the
wicked
live
in
all
prosperity
,
and
at
hearts
ease
,
and
in
the
meane
while
,
the
godly
goe
bowed
downe
,
not
able
to
lift
up
their
heads
?
Now
this
Question
will
never
be
fully
answered
,
till
that
great
day
;
and
therefore
it
is
called
,
The
day
of
restoring
of
all
things
,
Acts
3.
21.
which
word
signifieth
,
that
here
in
this
world
many
things
seeme
to
be
out
of
order
;
it
is
ill
with
a
godly
man
,
well
with
a
wicked
man
;
but
then
God
will
put
every
one
in
his
proper
place
:
The
wicked
shall
be
,
where
he
ought
to
be
,
and
the
godly
where
he
is
to
be
.
Then
we
shall
no
longer
cry
out
,
How
unsearchable
are
his
wayes
,
and
past
finding
out
?
For
then
God
will
cleare
all
his
proceedings
which
have
been
in
this
world
.
Then
we
shall
know
,
why
this
was
so
,
and
that
so
:
Why
God
did
help
at
such
a
time
,
and
not
before
.
Then
all
the
proceedings
of
God
,
whether
in
a
way
of
judgement
or
mercy
that
doe
astonish
us
,
shall
be
opened
;
all
the
wisdome
,
goodnesse
and
righteousnesse
of
God
shall
then
be
manifested
to
the
whole
world
.
Thue
we
shall
see
a
wonderfull
alteration
.
The
next
Proposition
,
and
last
shall
be
this
,
At
that
day
there
will
be
a
vast
and
unspeakable
change
made
upon
some
sinners
especially
.
Though
we
told
you
all
sinners
would
have
other
thoughts
,
and
looke
upon
themselves
in
another
manner
than
they
doe
now
;
yet
to
some
sinners
this
day
will
bring
a
remarkable
,
but
a
terrible
alteration
As
First
,
The
rich
and
jolly
sinner
,
who
liveth
in
all
manner
of
pleasures
without
any
molestation
at
all
:
Here
will
be
a
dreadfull
change
to
him
,
to
goe
from
his
down-bed
to
the
flames
in
Hell
:
To
be
fetched
from
his
merry
companions
,
to
be
for
ever
tormented
by
the
Devils
.
The
Parable
of
Dives
and
Lazarus
,
Luke
16.
20.
doth
egregiously
demonstrate
this
;
Dives
is
taken
from
his
delicate
fare
,
and
great
abundance
,
plunged
in
such
a
want
of
all
mercies
,
that
he
cannot
have
one
drop
of
water
,
to
asswage
his
torment
.
Abraham
also
telleth
of
his
change
,
vers.
25.
Remember
that
thou
in
thy
life
time
receivedst
thy
good
things
,
but
now
thou
art
tormented
What
thunder
and
lightning
should
this
be
to
every
such
jolly
sinner
?
Why
doest
thou
not
say
to
thy self
,
now
thou
art
jolly
and
merry
;
but
will
this
hold
alwayes
,
will
there
never
be
any
change
?
Secondly
,
The
secret
close
sinner
,
he
who
carrieth
himself
in
all
plausible
wayes
of
piety
,
but
then
continueth
in
private
secret
sinnes
;
Now
this
day
will
especially
be
for
the
bringing
to
light
all
such
hidden
wayes
of
dishonesty
.
Solomon
concludeth
his
Booke
with
this
,
Eccles.
12.
14.
God
will
bring
every
secret
thing
to
light
,
whether
good
or
evil
.
This
day
will
be
a
terrible
day
for
all
such
as
hide
,
and
keep
close
their
sinnes
:
There
is
nothing
done
in
secret
but
will
then
be
made
manifest
to
the
whole
world
.
How
terrible
will
this
day
be
to
the
secret
uncleane
person
,
to
the
secret
thies
,
to
the
secret
unjust
man
?
Know
to
thy
terrour
at
that
day
,
they
will
be
no
more
secret
.
As
they
say
of
letters
written
with
some
juyce
,
they
cannot
be
read
till
they
be
brought
to
the
fire
,
and
then
what
was
hardly
discernable
,
is
very
legible
:
Thus
it
will
be
at
that
day
;
The
sinnes
no
man
knoweth
by
thee
,
those
evil
wayes
the
world
cannot
charge
upon
thee
,
will
then
be
made
known
to
all
.
Lastly
,
All
Pharisaical
and
self-righteous
persons
,
all
those
who
are
strongly
perswaded
of
their
good
condition
,
but
upon
false
grounds
:
This
will
be
very
terrible
to
such
.
Many
men
live
so
prophanely
,
and
die
so
wickedly
,
that
they
cannot
but
expect
damnation
,
they
must
looke
for
no
other
:
but
there
is
a
generation
of
persons
(
Oh
how
many
of
them
!
)
that
doe
applaud
themselves
in
their
own
good
hearts
:
They
doubt
not
of
Gods
favour
;
they
conclude
,
whensoever
they
die
,
it
shall
be
well
with
them
.
To
such
as
these
there
will
be
a
dreadfull
change
.
What
thou
that
didst
not
doubt
,
or
feare
thy
condition
,
no
not
to
the
last
gaspe
to
fall
from
these
great
hopes
into
eternal
despair
,
What
a
change
is
here
made
?
Our
Saviour
did
most
fully
represent
such
persons
in
the
Parable
of
the
foolish
Virgins
,
Matth.
25.
11
,
12.
Did
not
they
goe
out
confidently
to
meet
the
bridegroome
?
Did
not
they
cry
boldly
,
Lord
,
Lord
,
open
to
us
?
And
yet
when
they
came
to
the
last
,
they
wanted
oile
.
Oh
the
multitude
of
those
persons
who
want
oil
,
yet
live
confidently
,
and
die
confidently
,
making
no
question
,
but
that
the
Lord
will
open
to
let
them
in
!
So
in
another
Parable
in
the
same
Chapter
,
vers.
44.
Those
persons
whom
the
●udge
shall
bid
Depart
into
everlasting
fire
,
for
the
omission
of
such
duties
,
as
were
required
of
them
;
They
stand
and
plead
with
the
Judge
,
they
will
not
believe
themselves
such
sinners
;
They
will
not
grant
they
ever
offended
so
,
When
saw
we
thee
an
hungry
,
and
fed
thee
not
,
&
c
?
Oh
take
heed
of
this
selfe-fulnesse
,
of
living
and
dying
in
such
strong
presumptions
of
Gods
love
,
for
hell
and
damnation
will
be
so
much
the
more
terrible
,
by
how
much
thou
didst
make
sure
of
Heaven
in
thy
owne
expectation
.
The
Use
from
this
Doctrine
must
needs
be
full
of
power
and
efficacy
to
move
us
.
Imagine
a
wicked
man
sentenced
at
that
Tribunal
,
taking
his
leave
of
all
comforts
,
wishing
he
had
never
been
borne
,
crying
out
to
the
mountaines
and
hils
to
cover
him
,
and
then
say
,
Did
this
man
once
believe
it
would
be
thus
with
him
?
Did
this
man
ever
thinke
there
would
be
such
a
change
?
Now
is
it
not
Gods
mercy
to
fore-warne
thee
of
this
day
?
Neither
Devil
,
or
the
world
,
neither
God
or
man
can
be
accused
,
but
thy
owne
wilfulnesse
in
sinning
.
When
thou
art
commanded
to
depart
into
everlasting
fire
,
never
to
enjoy
a
drop
of
comfort
more
,
How
must
thou
justifie
God
,
the
Ministers
,
and
thy
owne
godly
friends
,
taking
confusion
to
thy self
?
Shall
we
not
heare
thee
speaking
to
God
,
O
glorious
and
infinite
God
,
thou
hast
beene
mercifull
and
patient
to
me
!
Thou
gavest
me
time
to
repent
!
Thou
didst
fore-warne
of
this
torment
!
I
must
justifie
thee
!
Then
we
shall
heare
him
speaking
to
Christ
,
Oh
blessed
and
glorious
Mediatour
,
though
not
so
to
me
,
How
great
was
thy
love
in
dying
for
sinners
?
How
much
was
I
convinced
,
that
it
was
my
duty
to
depart
from
my
sinnes
,
but
my
lusts
would
not
let
me
?
Afterwards
he
shall
justifie
the
Ministers
and
godly
friends
,
How
often
was
I
admonished
?
I
remember
what
you
said
to
me
;
I
was
convinced
,
I
had
no
reason
to
doe
as
I
did
,
it
was
my
owne
rebellious
heart
that
hath
undone
me
.
Lastly
,
He
speaketh
to
the
glorified
Saints
,
Oh
happy
and
thrice
happy
are
ye
!
How
unspeakably
glorious
and
comfortable
is
your
condition
?
I
remember
the
holy
life
,
the
godly
examples
you
gave
me
,
but
my
wretched
lusts
would
not
let
me
follow
you
,
and
now
I
must
see
your
faces
no
more
.
Farewell
all
joy
,
all
comfort
;
brimstone
,
fire
,
torments
,
and
hell
flames
are
to
be
my
portion
for
ever
!
Where
is
thy
reason
?
Where
is
thy
faith
that
doth
not
make
thee
watch
and
pray
against
this
day
?
Why
doest
thou
not
with
Hierome
thinke
that
every
moment
thou
hearest
that
Trumpet
sounding
in
thy
eares
,
Arise
,
and
come
to
judgement
?
Oh
be
diligent
in
doing
the
Lord
:
For
blessed
is
that
sarvant
whom
his
Master
shall
finde
him
so
doing
!
Whereas
if
thou
art
doing
the
Devils
worke
,
he
will
at
that
day
come
and
demand
thee
,
he
is
mine
,
I
challenge
him
for
my
owne
;
though
I
never
died
for
him
,
though
I
was
never
crucified
for
him
,
yet
he
obeyed
me
rather
than
Christ
;
therefore
I
require
my
owne
.
Call
then
to
any
of
the
creatures
,
and
thy
friends
,
and
see
if
they
can
helpe
thee
;
when
God
shall
say
,
Depart
ye
cursed
:
Will
any
say
,
Lord
,
he
shall
not
goe
,
I
will
deliver
him
,
I
will
rescue
him
,
I
will
make
an
atonement
for
him
?
No
,
but
he
must
for
ever
perish
,
and
none
can
help
him
.
SERM.
CVI.
Of
the
Encouragements
a
Minister
hath
from
the
hopes
of
doing
good
to
a
people
.
2
COR.
1.
15.
And
in
this
confidence
I
was
minded
to
come
unto
you
before
,
that
you
might
have
a
second
benefit
.
AT
this
Verse
the
Apostle
taketh
an
happy
occasion
for
a
transition
to
his
Apology
,
or
defence
against
that
crime
charged
upon
him
,
by
the
false
Teachers
;
Non
saltat
,
saith
Cajetan
,
he
doth
not
leap
,
falling
upon
this
matter
abruptly
,
but
the
transition
is
very
genuine
.
Paul
,
it
seemeth
,
had
promised
to
come
to
those
Corinthians
,
but
for
weighty
reasons
he
deferred
his
coming
hitherto
.
The
false
Teachers
,
they
waiting
for
all
advantages
to
calumniate
him
,
did
upon
this
accuse
him
with
levity
and
inconstancy
,
that
with
him
was
yea
and
nay
,
that
he
did
purpose
according
to
carnal
respects
,
accommodating
himself
to
time
,
and
outward
advantages
.
Now
the
Apostle
is
very
zealous
and
vehement
in
vindicating
of
himself
herein
.
It
is
true
,
Piscator
doth
begin
this
Apologetical
Discourse
at
the
12th
Ver.
but
it
seemeth
more
genuine
to
make
the
beginning
of
it
at
this
verse
.
Estius
doth
well
observe
,
that
while
Paul
was
speaking
in
the
commendation
and
praise
of
his
Conversation
,
he
did
use
the
plural
number
,
joyning
others
with
him
,
to
avoid
envy
;
but
when
he
cometh
to
this
Apologetical
part
,
being
charged
with
a
heynous
crime
,
he
useth
the
singular
Number
,
and
speaketh
of
himself
onely
.
In
the
words
we
may
take
notice
:
First
,
Of
Pauls
Resolution
.
2.
The
Motive
of
it
.
3.
The
Time
.
4.
The
End
:
And
5.
The
Manner
,
how
it
was
to
be
executed
.
In
the
Verse
following
his
Resolution
is
set
down
in
these
words
:
I
was
minded
to
come
unto
you
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
signifieth
such
a
Resolution
,
and
purpose
,
that
was
made
upon
good
advice
and
deliberation
;
It
was
not
a
rash
,
suddain
,
or
presumptuous
Decree
,
but
made
upon
good
grounds
,
though
afterwards
he
had
cause
to
change
his
minde
.
From
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
say
the
word
Bulla
is
derived
,
as
being
his
wise
decree
and
purpose
;
but
seldome
is
there
either
wisdome
or
righteousness
therein
.
2.
There
is
the
motive
in
this
confidence
,
viz.
which
was
mentioned
before
of
their
mutual
rejoycing
in
one
another
,
whereby
he
was
perswaded
,
that
he
might
do
much
good
amongst
them
:
we
have
spoken
of
the
word
already
.
This
he
speaketh
,
to
shew
that
the
motive
of
his
coming
to
them
was
wholly
out
of
love
and
desire
to
do
them
good
.
3.
The
Time
when
,
and
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
before
,
some
make
it
a
trajection
,
as
if
it
did
belong
to
his
mind
and
purpose
;
he
had
before
determined
others
to
his
coming
to
him
,
as
if
this
coming
should
have
been
long
before
;
but
there
is
no
great
matter
in
either
construction
,
though
Beza
and
Grotius
go
the
former
way
.
If
you
say
,
Did
the
Apostle
then
change
his
mind
?
did
he
alter
his
purpose
?
if
so
,
would
not
this
call
in
question
all
his
Apostolical
Doctrine
?
To
this
we
are
to
answer
in
the
prosecution
of
his
Apology
at
the
23d
verse
;
he
there
plainly
telleth
them
what
was
the
cause
that
made
him
forbear
his
comming
,
not
any
levity
or
inconstancy
in
him
,
but
their
sinfulness
:
It
was
,
that
he
might
not
execute
that
Apostolicall
severity
amongst
them
,
as
they
deserved
,
of
which
,
in
its
time
.
Lastly
,
There
is
the
End
of
his
coming
,
which
is
wholly
spiritual
,
That
you
might
have
a
second
benefit
;
It
was
for
their
good
,
not
his
own
.
Let
us
consider
the
Motive
in
this
confidence
,
of
your
kindness
and
love
,
as
also
,
of
my
doing
good
to
you
.
I
purposed
to
come
to
you
.
Observe
;
That
where
a
Faithfull
Minister
hath
good
hopes
and
confidence
of
doing
good
to
a
people
,
there
is
great
encouragement
of
abiding
with
such
.
Thus
it
was
with
these
very
Corinthians
:
God
,
in
a
Vision
to
Paul
,
Act.
18.
10.
commanded
him
to
stay
at
Corinth
,
and
not
be
afraid
,
which
he
did
a
year
and
half
,
longer
then
usually
he
did
any
where
;
and
the
reason
is
,
Because
there
was
much
people
in
that
City
to
be
gathered
to
God
.
Oh
how
rejoycing
is
it
to
a
Faithfull
Minister
,
when
he
seeeth
God
hath
converting
work
,
edifying
work
for
him
to
do
amongst
such
a
people
?
Thus
you
have
also
Paul
resolved
upon
his
tarrying
at
Ephesus
,
1
Cor.
16.
9.
and
why
so
?
A
great
and
effectual
door
is
opened
to
me
.
He
did
see
a
likelihood
of
much
spiritual
good
to
be
done
,
and
this
made
him
willing
to
abide
there
.
To
affect
our
hearts
with
this
truth
,
consider
,
First
,
That
all
people
,
both
by
nature
and
custome
have
a
door
fast
bolted
against
the
entrance
of
the
Word
.
So
that
,
it
is
as
great
a
miracle
,
for
Christ
,
by
the
Lord
,
Lord
,
open
to
us
,
yet
it
cannot
be
granted
you
,
Luke
13
,
25.
As
much
intreating
as
we
make
to
you
now
to
receive
the
Lord
Christ
,
so
much
will
you
one
day
use
that
Christ
would
receive
you
.
Now
we
knock
,
and
cry
,
and
importune
that
you
open
the
doors
of
your
heart
;
and
then
you
shall
howl
and
cry
to
Christ
to
open
the
doors
and
gates
of
Heaven
.
Secondly
,
Because
men
are
thus
shut
up
against
the
Word
;
hence
it
is
,
that
neither
any
tractableness
,
or
supposed
probity
in
any
people
,
nor
the
admirable
gifts
,
and
efficacious
parts
of
a
Ministry
:
but
the
powerfull
grace
of
God
alone
is
that
which
doth
open
the
doors
of
mens
hearts
.
Not
any
tractableness
in
people
,
therefore
the
Socinian
,
and
Arminian
Doctrine
is
with
indignation
to
be
excluded
,
who
speak
of
a
probitas
naturalis
,
and
ingenium
docile
;
a
natural
teachableness
in
some
persons
,
which
doth
prepare
them
for
the
Gospel
,
and
that
is
the
reason
why
some
are
converted
by
the
word
,
and
not
others
:
yea
,
they
are
not
afraid
to
offer
violence
to
that
Text
;
which
doth
so
evidently
witness
against
them
,
Act.
13.
48.
As
many
as
were
ordained
to
eternal
life
believed
.
The
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
would
wrest
to
signifie
some
inward
Disposition
,
and
Qualification
,
men
that
had
fitted
themselves
:
But
certainly
,
If
God
so
often
tell
the
Israelites
,
that
he
gave
them
not
that
rich
Land
of
Canaan
because
of
their
Righteousness
,
or
,
for
that
they
were
better
than
others
;
can
we
think
,
Heaven
and
Salvation
,
which
was
typified
by
that
Canaan
,
shall
be
obtained
by
our
own
worth
?
Nay
,
experience
telleth
us
,
that
sometimes
the
most
prophane
have
received
the
Gospel
,
when
others
more
civilized
and
moralized
have
been
great
enemies
to
it
.
If
any
have
Humility
and
Meckness
,
which
is
necessary
for
the
success
of
the
Gospel
,
in
his
heart
,
that
is
the
gift
of
God
,
it
floweth
not
from
nature
.
Neither
Secondly
,
is
it
any
thing
in
the
excellent
gifts
of
any
men
,
though
they
could
preach
with
the
tongue
of
Angels
.
Though
the
Apostles
were
designed
by
Christ
to
be
leaven
to
leaven
the
whole
World
,
to
be
salt
to
season
all
people
,
yet
too
many
here
as
the
favour
of
death
;
and
some
were
the
more
enraged
,
and
made
more
obstinate
in
fin
,
by
how
much
the
more
affectionate
he
was
to
do
them
good
.
Yet
the
Ministry
,
though
of
it self
it
cannot
roll
away
this
stone
,
or
open
this
door
of
mens
hearts
,
is
not
therefore
useless
:
God
hath
appointed
to
convert
by
it
.
We
must
not
out
of
Pride
refuse
to
wash
in
this
Jordan
,
as
Naaman
at
first
did
,
thinking
other
waters
as
good
;
I
mean
,
to
think
,
that
stayiug
at
home
,
and
reading
of
good
Books
,
is
as
profitable
;
because
this
is
to
neglect
the
instituted
means
by
God
;
and
it
is
just
,
that
it
thou
do
not
seek
God
,
where
he
is
to
be
found
,
that
thou
shalt
never
finde
him
there
where
thou
seekest
him
.
Though
this
be
so
,
yet
it
is
God
that
openeth
the
door
of
mens
hearts
;
Paul
said
,
An
effectual
door
was
opened
,
in
a
passive
fear
:
he
doth
not
say
,
I
have
opened
it
.
Hence
Christ
speaketh
from
heaven
to
the
Church
of
Philadelphia
,
Rev.
3.
7
,
8.
I
have
set
before
thee
an
open
door
,
and
no
man
can
shut
it
.
When
Christ
will
open
the
hearts
of
people
,
as
he
did
Lydia's
all
the
rage
and
violence
of
the
Devil
cannot
hinder
it
.
How
many
men
are
wrought
upon
,
that
,
of
all
in
the
world
you
would
not
have
exspected
it
?
who
would
have
thought
such
bears
should
be
turned
into
sheep
?
Thus
God
sometimes
continueth
a
Ministry
to
a
people
,
which
doth
a
world
of
good
:
when
there
are
many
persecutors
,
many
enemies
,
men
that
have
used
all
their
fraud
and
power
to
remove
it
,
and
could
not
any
more
stirr
it
,
then
they
could
mountains
.
While
God
hath
converting
or
saving
work
to
do
by
a
Minister
,
though
it
be
but
for
one
soul
,
though
all
the
rest
should
maliciously
conspire
against
him
,
yet
they
do
imagine
things
in
vain
.
Observe
that
I
place
already
mentioned
,
1
Cor.
16.
9.
An
effectual
door
was
opened
,
and
their
were
many
Adversaries
.
There
was
a
large
door
opened
for
all
that
.
It
is
true
,
we
have
that
Expression
even
in
the
same
Chapter
,
Rev.
3.
20.
Behold
I
stand
at
the
door
and
knock
,
and
if
any
man
open
unto
me
,
&c.
But
that
place
onely
implyeth
our
duty
,
what
we
are
bound
to
do
,
not
our
ability
.
He
that
knocketh
must
also
open
the
door
,
although
the
will
is
not
forced
in
this
,
but
God
hath
insuperable
power
over
it
,
whereby
he
can
make
it
of
unwilling
willing
.
3.
It
may
fall
out
sometimes
that
God
calleth
a
man
to
preach
to
a
people
concerning
whom
their
is
none
or
little
hope
of
doing
any
good
.
Now
such
who
are
thus
when
he
is
commanded
by
his
preaching
to
make
the
eyes
of
the
people
blinde
,
their
hearts
heavy
.
It
was
also
Ezekiels
case
,
Cha.
3.
7.
But
the
house
of
Israel
will
not
hearken
unto
thee
,
for
they
will
not
hearken
unto
me
,
for
all
the
house
of
Israel
are
impudent
and
hard
hearted
,
so
Cha.
2.
7.
Thou
shalt
speak
my
words
to
them
,
whether
they
will
hear
,
or
whether
they
will
forbear
.
Thus
a
Minister
,
lawfully
called
to
a
people
,
must
not
presently
think
of
departing
from
them
,
because
of
the
little
hope
that
he
hath
to
do
good
,
but
must
patiently
and
constantly
wait
upon
the
Lord
in
his
way
.
The
case
of
a
Ministers
removeal
from
a
people
is
of
great
difficulty
and
tenderness
:
The
causes
of
his
departure
may
be
either
Internal
,
which
God
onely
knoweth
;
as
,
Whether
it
be
a
pure
Zeal
to
Gods
glory
,
or
some
carnal
and
sinister
respect
:
or
External
,
and
those
externally
may
be
either
by
some
powerfull
and
cogent
Providence
of
God
,
as
some
think
,
in
the
Plague
;
or
personal
Persecution
of
the
Minister
,
or
by
the
command
of
Superiours
,
or
for
want
of
Maintenance
,
or
where
he
cannot
have
his
health
;
or
hy
a
voluntary
dismission
of
the
people
;
or
Lastly
,
when
there
is
a
manifest
Opposition
generally
against
the
Ministry
,
so
that
the
madness
and
malice
of
the
people
force
him
away
.
Thus
our
Saviour
commandeth
,
Matth.
10.
14.
Whosoever
shall
not
reteive
you
,
when
ye
depart
out
of
that
city
,
shake
off
the
dust
of
the
feet
:
Thereby
to
signifie
,
say
some
,
so
God
would
at
last
cast
off
such
a
people
,
with
as
much
abhorrency
,
as
we
do
the
dust
of
our
feet
:
or
else
,
thereby
to
declare
,
that
all
the
labour
and
pains
they
had
been
at
,
should
one
day
give
in
Testimony
against
them
.
Thus
we
read
Act.
13.
21.
Paul
and
Barnabas
shook
off
the
dust
off
their
feet
against
the
persecuting
and
unbelieving
Jews
.
And
Verse
46.
Paul
speaketh
boldly
to
them
,
Seeing
ye
put
the
word
of
God
from
you
,
and
judg
your selves
unworthy
of
Eternall
life
,
lo
we
turn
to
the
Gentiles
.
Thus
You
see
there
may
be
weighty
Causes
of
a
Ministers
Removeal
.
For
they
are
two
rigid
,
who
think
the
Union
between
Pastor
and
people
is
indissoluble
,
like
that
of
marriage
:
Yet
among
all
the
Causes
,
nothing
is
so
clear
,
as
when
a
when
a
people
,
by
their
wickedness
and
Opposition
do
persecute
and
drive
him
away
;
or
when
they
are
too
refractory
to
the
Orders
of
Christ
,
that
he
cannot
with
a
good
conscience
exercise
all
Ministerial
duties
amongst
them
.
But
,
though
this
be
so
,
The
frowardness
and
unprofitableness
of
a
people
must
not
immediately
make
them
take
up
such
Resolutions
;
they
must
shew
much
Constancy
and
self-denial
,
using
all
means
to
recover
them
.
For
seeing
it
is
God
that
giveth
the
encrease
,
though
we
plant
and
water
,
and
his
time
is
unknown
to
us
,
it
may
fall
out
,
that
a
people
,
who
give
no
hope
for
the
present
,
may
afterwards
appear
more
curable
;
and
the
seed
that
is
now
sown
,
thou
for
the
present
it
may
seem
buried
,
yet
afterwards
it
may
grow
up
.
Therefore
we
are
to
imitate
God
himself
,
who
useth
much
Patience
and
Forbearance
even
to
the
vilest
men
,
thereby
to
allure
them
to
Repentance
.
This
counsel
also
Pasl
giveth
Timothy
,
as
a
Minister
of
the
Gospel
,
2
Tim.
2.
25.
In
meekness
instructing
those
that
oppose
,
if
peradventure
God
will
give
them
Repentance
to
the
acknowledging
of
the
truth
.
Though
then
hopes
of
doing
good
to
a
people
is
a
great
Encouragement
to
co
continue
with
them
,
yet
a
people
that
appear
incurable
for
the
present
,
are
not
to
be
immediately
abandoned
,
because
the
times
of
success
are
in
Gods
hand
;
and
sometimes
Persecutors
are
at
last
made
Lovers
,
and
imbracers
of
the
truth
.
Besides
,
we
see
the
Prophet
quieting
his
heart
with
this
,
though
he
had
no
success
in
his
Ministry
,
that
he
had
his
reward
with
God
,
Isay
49.
5.
Though
Israel
be
not
gathered
,
yet
shall
I
be
glorious
in
the
eyes
of
God
.
Such
as
are
despised
and
contemned
in
the
eyes
of
men
,
shall
be
glorious
in
the
eyes
of
God
.
4.
This
confidence
,
and
hope
of
doing
good
must
not
depend
upon
a
mans
own
apprehensions
,
but
must
be
guided
by
the
word
of
God
.
So
deceitfull
and
corrupt
Why
Confidence
in
a
Minister
to
do
good
to
a
people
should
be
a
matter
not
onely
of
continuance
,
but
of
studying
,
and
diligent
improving
all
his
Ministerial
Labours
with
the
greater
joy
.
First
,
Because
the
End
of
his
Ministry
is
hereby
accomplished
.
When
the
Disciples
had
fished
all
the
day
,
and
caught
nothing
,
they
were
disheartened
;
but
when
Christ
bid
them
throw
the
net
in
again
,
and
they
brought
up
a
multitude
,
this
made
them
rejoyce
,
even
to
amazement
.
If
the
Husbandman
is
at
much
cost
and
pains
about
his
ground
,
and
that
bring
forth
nothing
but
bryars
and
thornes
,
Is
not
that
a
disheartening
?
If
a
Physician
see
that
no
Potions
,
no
Medicines
he
giveth
,
ever
do
any
good
,
will
not
that
make
him
weary
of
his
imployment
?
How
much
more
,
if
a
Minister
labour
in
vain
,
Preach
in
vain
,
Admonish
in
vain
,
and
still
people
grow
more
ohdurate
in
their
sinnes
?
Doth
not
this
teach
them
,
with
Jonah
,
even
to
run
from
their
work
?
Secondly
,
There
is
great
matter
of
rejoycing
where
this
hope
is
,
because
Success
in
the
Ministry
is
above
all
Successes
.
Herein
the
Souls
of
men
are
concerned
.
In
this
is
contained
our
everlasting
Happiness
.
Oh
that
men
should
be
no
more
sollicitous
in
this
than
they
are
.
How
few
do
examine
what
fruit
the
Word
preached
hath
upon
them
;
whether
it
be
a
sustaining
Word
,
or
an
hardening
;
Whether
it
be
the
savour
of
life
,
or
the
savour
of
death
?
That
Ark
which
brought
so
much
blessing
to
Obedmelech
,
and
his
Family
;
to
the
Philistines
was
cause
of
grievous
Plagues
.
And
thus
the
same
Sermons
that
are
life
to
one
,
may
be
darkness
to
others
;
that
are
light
to
one
,
may
be
darkness
to
another
.
If
then
the
Minister
shall
see
his
work
like
to
prosper
in
the
end
it
is
sent
for
,
here
is
greater
cause
to
rejoyce
,
then
in
any
outward
blessing
whatsoever
;
for
this
is
of
everlasting
consequence
.
Let
the
Use
be
of
Exhortation
to
you
to
be
a
people
of
good
Confidence
,
that
our
Ministeriall
Labours
shall
not
be
in
vain
;
That
we
do
not
in
vain
preach
to
you
,
or
pray
for
you
.
Can
there
be
a
greater
grief
to
the
Minister
,
yea
and
provocation
of
God
,
than
to
be
like
that
ground
the
Scripture
speaketh
of
,
Heb.
6.
8
?
Which
drinking
in
rain
often
,
yet
bringing
forth
nothing
but
bryars
and
thornes
,
is
rejected
;
and
whose
end
is
to
be
burned
.
And
is
not
this
the
sad
case
of
most
of
those
trees
that
stand
in
the
Lords
Garden
?
Do
not
many
grow
more
ignorant
,
more
prophane
,
more
hardened
?
Oh
what
hope
can
a
Minister
have
about
such
a
man
?
May
we
not
see
sad
symptomes
of
Gods
wrath
upon
your
soules
?
many
such
desperate
Patients
have
the
spiritual
Physicians
of
mens
soules
to
deal
with
.
But
take
heed
of
shewing
thy self
an
hopeless
man
to
a
faithfull
Minister
,
one
to
whom
no
admonition
,
no
reproof
,
will
ever
do
good
.
For
,
First
,
Those
sighs
and
troubles
that
thou
put
test
such
spiritual
Guides
unto
are
in
a
speciall
manner
taken
notice
of
by
God
.
It
is
true
,
we
see
Jeremiah
so
grieved
,
and
offended
sometimes
at
the
wicked
carriage
of
the
people
he
prophesied
unto
,
that
he
prayeth
against
his
persecutors
;
yea
God
commanded
him
,
saying
,
Pray
not
for
this
people
for
their
good
,
Jerem.
14.
11.
But
we
have
not
an
extraordinary
Spirit
;
neither
dare
we
pray
against
any
hopeless
people
;
yet
remember
,
all
their
●ighs
,
all
their
grief
will
one
day
witness
against
thee
.
Certainly
,
if
the
ears
of
God
be
open
to
the
Curses
of
an
hired
Man
,
whose
wages
are
kept
from
him
,
how
much
more
will
God
hear
the
sad
complaints
of
those
Ministers
who
are
faithfull
,
poured
out
because
of
a
peoples
rebellion
,
and
incurableness
?
2.
Consider
this
,
That
your
discouraging
them
by
your
evil
wayes
maketh
them
the
more
unfit
and
heartless
in
their
studies
and
Labours
.
Why
doth
rain
fall
on
the
rock
,
say
they
?
Why
do
we
wash
blackamoors
?
and
so
some
expound
that
place
,
Heb.
13.
17.
That
they
may
give
their
account
with
joy
,
and
not
with
grief
,
for
that
is
unprofitable
for
you
,
in
this
sense
,
by
grieving
and
disheartening
of
them
,
they
cannot
be
so
active
in
their
Ministry
,
they
will
grow
more
heartless
therein
,
and
that
will
be
your
damage
.
Oh
it
s
a
terrible
thing
,
when
this
heaviness
and
dulness
of
a
Minister
ariseth
from
the
discouragements
he
hath
from
the
wicked
lives
of
a
people
:
and
therefore
Calvin
upon
that
place
speaketh
excellently
,
That
people
should
take
notice
of
God
punishing
them
for
their
ingratitude
.
When
their
Ministers
abate
in
zealous
and
lively
watching
over
their
soules
,
we
are
apt
many
times
to
complain
of
such
a
dull
and
liveless
Ministry
;
yet
how
little
do
people
think
,
that
many
times
they
give
the
cause
,
so
that
its
Gods
punishment
upon
them
,
in
that
very
thing
:
yea
,
though
Ministers
be
never
so
faithfull
and
godly
,
yet
as
Calvin
observeth
,
they
cannot
go
on
in
their
Ministerial
work
with
that
vigor
and
alacrity
they
ought
to
do
,
when
their
hearts
are
bound
up
with
sorrow
and
discouragements
about
their
people
.
All
cannot
attain
to
Pauls
excellency
,
who
could
have
enlarged
bowells
to
that
people
,
who
had
streightened
ones
towards
him
.
SERM.
CVII
.
Of
the
Necessity
of
a
constant
Ministry
,
not
only
for
the
constituting
,
but
to
an
establishing
the
Church
.
2
COR.
1.
15.
That
you
might
have
a
second
benefit
.
IN
these
words
we
have
the
End
of
Pauls
purpose
to
come
to
them
:
It
was
wholly
spiritual
.
It
was
not
for
any
advantage
,
any
earthly
respects
,
but
but
wholly
for
their
good
,
to
encrease
and
confirm
their
graces
.
The
End
is
expressed
in
these
words
,
That
ye
might
have
a
second
benefit
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
some
,
as
Chrysostome
,
interpret
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
yea
their
are
some
who
would
have
that
to
be
the
word
in
the
Original
.
It
is
no
doubt
,
but
that
much
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
joy
did
follow
upon
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
spiritual
effects
and
heavenly
exercises
are
apt
to
breed
much
joy
.
Hence
none
have
true
joy
but
those
that
are
godly
,
and
so
by
consequence
none
are
blessed
but
they
;
for
Joy
is
a
great
ingredient
to
Happiness
.
Hence
Aristotle
maketh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
come
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
exceedingly
to
rejoyce
;
yet
is
more
consonant
to
other
places
of
Scripture
,
to
read
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thus
Rom.
1.
11.
He
desired
to
see
them
,
that
he
might
impart
to
them
some
spiritual
benefit
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
chiefly
used
in
the
New
Testament
for
the
free
grace
of
God
towards
us
,
in
reference
to
our
Eternal
Happiness
:
so
that
,
the
very
name
ought
to
be
sweet
and
precious
to
such
,
who
labour
under
the
sense
of
their
unworthiness
,
and
see
no
power
or
works
of
their
own
any
wayes
able
to
save
them
.
It
is
of
grace
,
therefore
that
doth
not
onely
exclude
merit
,
but
supposeth
thee
unworthy
for
such
mercies
of
thy
own
self
.
It
is
sometimes
in
Scripture
applyed
to
such
Almes
as
were
freely
given
for
the
use
of
distressed
Churches
,
2
Cor.
8.
which
is
therefore
called
Grace
,
partly
because
it
is
of
Gods
special
goodness
to
give
us
such
a
free
and
liberal
Disposition
,
as
the
first
Verse
in
that
Chapter
implyeth
,
I
do
you
to
wit
(
saith
Paul
)
of
the
grace
of
God
bestowed
on
the
Churches
of
Macedonia
:
and
that
was
to
be
liberal
to
the
other
afflicted
Saints
:
and
partly
because
it
cometh
from
the
bountifull
disposition
of
a
man
to
such
as
are
in
want
.
In
this
Text
it
is
to
be
applyed
to
spiritual
bounty
,
that
is
,
to
be
willing
and
ready
in
all
serviceableness
to
promote
the
spirituall
good
of
others
;
for
there
are
spiritual
almes
,
as
well
as
temporal
,
which
lieth
in
reproof
,
in
Admonition
,
and
frequent
Exhortation
to
what
is
good
.
Now
this
Grace
or
Benefit
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
some
translate
,
iterated
,
and
repeated
,
though
it
be
more
than
the
Second
,
or
third
time
.
Chrysostome
referreth
it
to
his
Epistles
,
and
his
presence
:
for
by
both
these
he
communicated
spiritual
benefit
unto
them
.
But
it
is
most
probably
and
generally
referred
to
his
first
and
second
coming
:
whether
Paul
did
come
a
third
time
to
those
Corinthians
is
disputed
by
Commentators
,
because
of
some
passages
in
the
12
and
13
Chapters
of
this
Epistle
:
of
which
in
its
time
.
It
is
enough
,
that
by
the
first
grace
or
benefit
,
we
mean
the
first
work
upon
them
by
Pauls
Ministry
,
when
they
were
converted
from
their
Paganism
,
and
planted
a
Church
of
Christ
.
And
the
second
benefit
was
,
to
confirm
them
in
the
same
Faith
,
and
also
to
quicken
them
up
unto
further
degrees
of
Holiness
:
and
this
was
the
second
Benefit
Paul
desired
to
impart
unto
them
.
For
it
appeareth
,
that
though
this
Church
of
Corinth
was
a
garden
planted
by
Paul
,
yet
many
weeds
,
and
some
poysonous
ones
began
to
grow
up
amongst
them
;
There
were
both
in
Doctrine
and
Manners
many
things
amiss
,
which
needed
Pauls
presence
to
reforme
.
Observe
That
it
is
not
enough
to
be
a
Church
planted
,
and
gathered
from
out
of
the
world
at
first
,
but
there
needeth
a
constant
and
dayly
Ministry
to
be
tilling
and
dressing
of
it
.
That
Garden
which
God
planted
,
and
put
Adam
into
,
yet
was
to
be
dayly
dressed
;
and
so
it
is
still
with
the
best
Churches
,
even
those
that
are
of
the
Apostolical
Plantation
,
yet
needed
the
Apostles
care
and
diligent
visitations
,
which
was
one
main
cause
of
writing
those
several
Epistles
to
several
Churches
.
They
were
not
written
to
convert
them
,
or
make
them
Churches
,
but
to
admonish
,
instruct
,
or
confirm
and
comfort
,
as
occasion
did
require
;
and
upon
this
ground
it
is
,
that
though
the
office
of
Apostles
and
Prophets
,
as
also
the
gift
of
miracles
are
now
ceased
,
because
the
Church
is
now
planted
,
yet
the
office
of
Pastors
,
and
the
Ordinances
Christ
hath
instituted
,
are
perpetual
,
and
must
be
continued
to
the
end
of
the
world
.
So
that
the
opinion
of
the
Socininians
about
the
Ministry
,
as
it
were
,
only
a
thing
of
order
,
and
not
of
Divine
Institution
,
is
grosly
repugnant
to
Gods
Word
;
as
also
their
Doctrine
about
Baptism
,
That
it
was
but
a
temporary
Ceremony
,
instituted
for
the
beginning
of
the
Church
,
is
full
of
falshood
.
Churches
though
constituted
,
yet
must
be
dayly
watered
:
neither
is
it
enough
for
a
people
once
to
be
brought
home
to
the
Faith
,
but
they
need
a
second
and
a
third
,
yea
a
continual
benefit
.
For
though
the
Apostle
haply
did
come
but
the
second
time
to
these
Corinthians
,
yet
he
appointed
Officers
in
an
ordinary
residence
amongst
them
,
as
wel
as
in
other
Churches
,
which
were
continually
to
watch
over
them
.
The
particulars
wherein
the
Ministry
is
necessary
for
perfecting
work
,
as
well
as
foundation
work
,
for
progress
as
well
as
ingress
,
for
consummation
as
well
as
First
,
To
inform
against
those
Errors
which
false
Teachers
do
easily
insinuate
into
the
hearts
of
people
.
No
sooner
hath
God
sowed
his
field
with
precious
wheat
,
but
the
envious
one
commeth
,
and
soweth
his
tares
.
As
the
April
showers
,
that
make
grass
and
flowers
to
come
,
cause
also
weeds
to
grow
:
Thus
at
the
same
time
God
is
building
the
Church
,
the
Devil
and
his
instruments
are
raising
their
Babel
.
No
sooner
have
the
Ministers
of
God
with
Isaac
digged
up
Wells
,
but
the
Philistines
have
been
ready
to
throw
their
earth
and
mud
therein
.
If
then
Errors
and
damnable
Heresies
may
so
quickly
infect
a
Church
,
formerly
pure
;
no
wonder
if
there
be
such
necessity
of
Pastors
,
and
Guides
,
who
are
to
lead
the
people
into
all
truth
by
their
Ministry
,
as
the
spirit
of
God
doth
by
his
efficacy
.
You
may
observe
in
most
of
Pauls
Epistles
,
which
are
like
watering
of
the
Garden
,
after
it
is
planted
,
How
much
care
and
inspection
is
used
against
those
false
Teachers
?
how
greatly
he
labours
to
antidote
them
against
false
Doctrines
:
so
that
,
it
is
a
wonder
,
that
any
who
read
Pauls
Epistles
,
and
observe
his
diligence
and
zeal
therein
,
can
look
upon
Errors
as
almost
innocency
,
and
deserving
pitty
rather
than
indulgence
.
Gal.
1.
6.
I
marvel
you
are
so
soon
removed
from
him
that
called
you
,
to
another
Gospel
,
&c.
So
soon
,
Those
Galatians
that
had
received
such
wonderfull
gifts
by
the
Preaching
of
the
Gospel
,
yet
even
to
the
admiration
of
Paul
are
suddenly
carried
aside
into
false
wayes
.
This
then
is
a
continual
benefit
by
a
faithfull
and
sound
Ministry
,
that
we
be
not
as
Children
,
tossed
up
and
down
with
every
winde
of
Doctrine
,
Ephes.
4.
14.
That
we
be
soundly
fortifyed
against
all
the
deceiveable
wayes
of
Errors
;
and
truely
this
is
a
special
mercy
,
to
have
a
Ministry
sanctified
to
that
end
,
and
blessed
to
that
purpose
,
to
keep
thee
in
a
sound
and
right
judgment
.
Therefore
is
it
that
the
Devil
placeth
his
engines
against
the
Ministry
,
to
batter
that
down
:
for
,
if
the
wall
be
broken
down
,
the
city
may
be
easily
taken
:
if
the
hedg
be
trampled
down
,
the
corne
will
presently
be
spoyled
.
Secondly
,
Ministerial
labours
are
necessary
to
a
constituted
Church
,
in
respect
of
all
the
effectual
means
it
is
to
use
against
those
corruptions
,
and
abuses
in
mens
manners
which
may
soon
break
forth
.
And
thus
it
was
with
this
Church
of
Corinth
;
Their
lives
were
greatly
corrupted
,
there
were
many
disorders
,
They
did
not
walk
with
such
an
holly
respect
to
the
Rule
as
they
ought
to
do
:
some
fell
into
gross
sinnes
of
wantonness
,
and
had
not
yet
repented
,
or
manifested
any
true
humiliation
;
others
they
were
carried
away
with
pride
and
envy
,
whereby
many
parties
and
Factions
were
made
amongst
them
.
Now
,
where
there
were
so
many
diseases
did
they
not
need
a
Physician
?
when
the
School
was
thus
disordered
was
not
a
rod
requisite
?
Although
the
Churches
of
God
have
glorious
Titles
,
yet
they
seldome
exactly
answer
to
them
in
their
lives
.
They
are
called
Believers
,
but
how
apt
to
misbelieve
,
to
be
carried
away
with
the
slighly
cunning
of
heretical
men
?
They
are
called
Saints
,
but
how
apt
to
be
carnal
,
passionate
,
worldly
;
yea
and
sometimes
to
be
overtaken
with
grosser
sinnes
?
Now
they
that
are
thus
overtaken
,
do
they
not
need
those
that
are
spiritual
Gal.
6.
1.
to
restore
them
again
?
By
the
spiritual
here
some
understand
the
Officers
and
Guides
of
the
Church
,
who
,
as
they
were
to
cast
out
obstinate
and
impenitent
sinners
,
so
to
receive
them
again
upon
their
humiliation
,
in
the
spirit
of
meekness
,
to
Church-communion
.
Thirdly
,
Ministerial
Labors
are
necessary
in
an
iterated
and
repeated
manner
,
for
consolation
and
incouragement
.
The
people
of
God
have
a
two
fold
occasion
of
their
sadness
and
discouragement
;
the
former
whereof
is
,
From
their
sinnes
and
faillings
;
they
are
wholly
strangers
to
their
ond
hearts
,
but
discover
that
vileness
and
loathsomeness
in
themselves
,
which
the
world
can
not
,
which
God
onely
knoweth
;
and
sometimes
this
fire
is
inraged
qy
the
oyl
that
the
Devil
poureth
on
,
he
hath
his
fiery
darts
,
he
hath
his
buffetings
.
Now
,
when
any
of
the
children
of
God
sit
in
this
darkness
,
how
necessary
,
how
welcome
are
the
feet
of
those
who
bring
the
glad
tydings
of
the
Gospel
!
Had
not
even
Christ
himself
in
the
midst
of
his
sorrow
an
Angel
sent
to
comefort
him
?
The
Incestuous
person
,
was
not
he
ready
to
be
swallowed
up
with
overmuch
sorrow
,
and
therefore
Paul
exhorteth
the
Corinthians
,
2
Cor
,
2.
7.
to
forgive
him
,
and
to
comfort
him
.
Hence
God
doth
reprove
those
negligent
Shepherds
,
Ezek
,
34.
4.
that
grosly
failed
in
this
duty
,
The
diseased
have
ye
not
strengthened
,
neither
have
ye
healed
that
which
was
sick
,
or
bound
up
that
which
was
broken
.
For
this
end
also
God
doth
give
his
Officers
a
tongue
of
the
learned
,
as
the
Prophet
Isay
calleth
it
,
Chap.
50.
4.
which
is
,
to
speak
a
word
in
season
,
to
him
that
is
of
an
humble
spirit
,
and
wearied
soul
.
Little
do
any
know
the
necessity
of
such
comfortable
Physicians
,
but
such
who
like
the
man
of
Jerecho
lie
wounded
with
the
sense
of
their
own
guilt
,
and
Gods
displeasure
against
them
.
For
alas
,
in
our
temptations
we
are
not
able
to
give
true
comefort
to
our selves
,
it
is
well
if
we
be
inabled
through
grace
to
receive
it
from
others
.
In
muddied
waters
a
man
cannot
discern
his
own
face
;
so
neither
in
such
black
temptations
is
a
Christian
able
to
see
how
it
standeth
between
God
and
his
own
soul
.
Therefore
as
the
Spirit
of
God
doth
efficiently
both
convince
of
sin
and
comfort
,
so
doth
the
Ministry
instrumentally
,
being
applyed
therunto
by
the
Spirit
of
God
.
A
Second
occasion
of
comfort
,
is
in
regard
of
the
outward
persecutions
and
troubles
which
do
accompany
the
powerfull
Profession
of
the
Gospel
:
so
that
,
in
respect
of
external
considerations
,
they
are
of
all
men
most
miserable
;
Are
not
they
therefore
to
have
such
as
may
comfort
and
strengthen
them
in
their
warfare
?
Hence
Pauls
Epistles
do
abound
with
many
consolations
,
as
so
many
cordialls
:
Peter
also
in
his
Epistles
doth
give
notable
encouragements
not
to
faint
under
the
afflictions
they
meet
with
for
the
Gospells
sake
;
yea
to
rejoyce
in
it
,
and
to
account
themselves
happy
because
of
it
.
This
comfort
is
alwayes
necessary
;
but
because
the
●…dly
are
never
free
from
the
persecution
of
the
hand
,
or
of
the
tongue
,
the
Ministers
of
God
,
they
are
to
follow
Christ
in
this
:
as
he
informed
his
Disciples
of
the
hatred
they
should
meet
with
in
the
world
,
so
he
comforteth
them
,
he
commands
them
to
be
of
good
courage
,
he
had
overcome
the
world
.
Fourthly
,
The
labour
of
the
Ministry
is
again
and
again
to
be
put
forth
to
a
people
,
though
under
the
profession
of
Christ
;
because
of
their
growth
and
edification
in
the
wayes
of
holiness
.
And
this
indeed
is
one
of
the
principal
effects
of
the
Ministry
upon
a
people
already
converted
.
They
that
say
or
think
they
need
no
Ministry
,
no
Preaching
,
may
with
that
Novatian
take
a
ladder
,
and
go
themselves
up
into
heaven
.
It
is
as
if
a
Graden
should
say
,
it
needeth
no
rain
;
a
field
of
corn
,
it
needeth
not
the
clouds
,
to
be
without
which
,
is
in
Scripture
,
a
great
judgment
.
This
God
threateneth
,
Isay
chap.
6.
6.
I
will
also
command
my
clouds
to
rain
no
more
rain
upon
it
.
Thus
some
men
wilfully
put
themselves
into
that
condition
,
to
live
without
a
Ministry
,
as
a
Mercy
,
which
God
maketh
a
grievous
Curse
.
That
growth
in
Christianity
is
a
principal
end
of
the
Ministry
appeareth
Ephes.
4.
12.
For
the
perfecting
of
the
Saints
,
for
the
edifying
of
the
body
of
Christ
,
till
we
come
to
a
full
stature
.
Insomuch
that
all
Ministers
and
all
hearers
have
work
enough
to
do
.
None
can
say
,
we
have
Preached
enough
,
or
heard
enough
,
because
none
believe
enough
,
none
love
enough
,
none
are
heavenly
enough
.
Several
wayes
the
best
Hearers
may
grow
;
First
,
In
the
amplitude
of
their
knowledg
.
They
may
know
more
things
in
we
know
but
in
part
,
1
Cor.
13.
this
light
in
our
mind
may
still
encrease
more
and
more
;
not
indeed
in
more
necessaries
and
Fundamentalls
,
for
then
none
could
be
saved
,
because
still
ignorant
of
some
Fundamental
or
other
;
but
in
the
Additionalls
and
Superstructures
,
which
have
also
a
special
use
and
efficacy
to
carry
on
the
work
of
Salvation
.
Even
a
Godly
man
may
live
in
many
Errors
,
in
many
sinnes
,
and
not
know
them
to
be
so
;
as
we
see
in
many
Ages
,
when
clearer
light
hath
discovered
that
to
be
Superstition
,
and
a
dishonour
to
God
,
which
was
accounted
once
the
great
,
onour
due
unto
him
.
When
God
dispelled
the
Egyptian
darkness
of
Popery
from
of
the
face
of
the
face
of
the
Church
,
their
Image-Worship
,
their
Indulgences
,
their
vowed
Obedience
and
poverty
,
which
were
admired
as
such
eminent
acts
of
Religion
,
were
manifested
to
be
contemptible
,
as
having
no
foundation
upon
the
Scripture
,
and
also
very
injurious
to
the
Offices
of
Christ
;
and
in
how
many
things
do
the
best
of
men
still
continue
ignorant
?
and
therefore
with
David
(
though
he
had
more
understadding
than
his
teachers
)
are
to
pray
,
that
God
would
open
their
eyes
,
that
they
might
understand
the
wonderfull
things
of
Gods
law
,
Psal.
119.
18
,
Davids
eyes
were
opened
,
yet
they
must
be
opened
more
;
all
the
scales
are
not
fallen
from
his
eyes
:
and
therefore
the
Apostle
prayeth
for
those
Ephesians
whose
understandings
were
already
enlightened
,
Ephes.
1.
17.
that
their
eyes
might
yet
be
more
opened
:
and
that
God
would
give
unto
them
the
spirit
of
wisdome
,
and
revelation
in
the
knowledg
of
him
.
2.
By
the
Ministry
they
are
to
grow
in
the
efficacy
and
experimental
power
of
their
knowledg
.
For
these
two
differ
exceedingly
;
men
may
grow
much
in
speculative
knowledg
,
understand
controversies
in
Divinity
,
and
dispute
much
about
the
Doctrines
of
the
times
that
are
agitated
;
but
unless
a
man
grow
in
the
savoury
power
of
it
,
he
is
but
a
tinkling
cymbal
:
if
he
do
notgrow
in
the
love
of
the
truth
,
if
that
knowledg
doth
not
make
him
more
pure
,
more
sanctified
,
more
reformed
,
this
will
turn
to
his
greater
condemnation
.
Therefore
Tit.
1.
1.
It
s
called
the
acknowledging
of
the
truth
,
which
is
after
godliness
.
Savanarola
,
Hom.
3.
p.
29.
bringeth
a
distruction
of
Divinity
out
of
Aquinas
to
this
purpose
,
a
man
may
know
a
thing
,
saith
he
,
either
per
modum
studii
,
or
per
modum
inclinationis
:
men
may
know
many
things
by
way
of
study
in
Divinity
,
and
yet
not
have
the
least
knowledg
of
them
by
way
of
inclination
to
love
and
delight
in
them
.
May
not
a
man
have
obtained
much
discoursive
knowledg
about
Christ
,
in
respect
of
his
Person
and
Offices
,
as
to
be
able
to
confute
Arrians
and
Socinians
,
yet
be
far
from
that
heavenly
inclination
which
Paul
found
in
himself
,
to
know
nothing
but
Christ
crucified
,
and
to
judg
all
things
dung
and
dross
in
comparison
of
this
knowledg
?
That
knowledg
then
which
doth
bring
a
savoury
tast
,
and
experimental
inclination
to
the
good
things
we
know
,
that
is
to
be
imbraced
,
that
we
are
to
grow
in
more
every
day
.
He
that
knoweth
a
Country
or
a
City
by
a
Map
,
cannot
be
so
affected
as
he
that
hath
really
seen
it
.
3.
We
may
by
the
Ministry
have
a
continued
benefit
in
respect
of
the
firmness
and
strength
of
our
faith
.
It
is
noted
sometimes
of
the
Disciples
,
that
upon
some
miracle
that
was
wrought
by
our
Sauiour
,
that
then
they
believed
.
Not
but
that
they
did
so
before
,
onely
their
Faith
was
then
more
strengthened
,
and
confirmed
;
and
truly
this
firmness
of
Faith
,
this
steadfastness
of
it
,
is
a
precious
Antidote
against
all
fickle
and
sceptical
Opinions
:
Men
do
not
grow
in
Faith
but
fancy
;
and
that
maketh
inconstancy
in
Religion
.
How
can
a
man
be
a
Martyr
for
Christs
truth
?
now
can
he
lose
all
he
hath
,
rather
than
deny
it
,
unless
he
have
this
quieting
and
satisfying
work
of
Faith
upon
the
soul
?
Hence
Faith
is
called
,
Heb.
11.
1.
The
substance
of
things
hoped
for
,
and
the
evidence
of
things
not
seen
.
Those
two
words
substance
and
evidence
do
denote
the
great
power
that
Faith
ought
to
have
upon
the
soul
.
Again
,
this
firmness
of
Faith
is
not
onely
seen
in
dogmatical
Assent
,
but
in
in
fiducial
Application
of
the
Promises
to
our selves
,
in
which
sense
it
is
said
twice
or
thrice
,
The
just
shall
live
by
his
faith
.
Such
are
the
weak
actings
of
our
Faith
,
so
strong
are
our
temptations
,
so
supernatural
and
mysterious
is
this
way
of
believing
,
that
all
have
cause
to
cry
out
with
the
Apostles
,
Lord
increase
our
faith
.
Lastly
,
The
best
hearers
need
the
Ministry
for
increase
in
Godliness
,
to
grow
in
grace
more
.
Thus
the
Apostle
,
writeing
to
those
whom
he
supposeth
as
converted
put
off
the
old
man
,
and
put
on
the
new
.
To
be
renewed
in
the
spirit
of
their
minde
,
Epes
.
4.
23.
24.
And
our
Saviour
prayeth
for
the
Apostles
even
in
that
Prayer
wherein
he
acknowledgeth
that
they
had
believed
,
and
received
the
word
of
God
.
That
they
were
not
of
the
world
,
John
17.
17
That
God
would
sanctifie
them
by
his
word
,
which
is
to
be
understood
of
the
progress
therein
.
There
is
no
Doctrine
so
practically
opposite
to
the
Scripture
as
that
of
Perfection
;
for
every
where
the
Godly
are
commanded
to
grow
,
to
be
mortifying
the
body
of
sin
,
to
be
perfecting
holiness
;
which
were
ridiculous
Exhortations
,
if
we
had
already
attained
Perfection
.
Hence
we
are
compared
to
those
who
run
in
a
race
,
and
therefore
till
death
,
do
not
come
to
our
prize
.
Thus
where
the
Minister
may
have
little
to
do
in
respect
of
Conversion
,
it
may
have
very
much
to
do
in
respect
of
Edification
.
And
the
Godly
are
to
Examine
,
whether
every
Sabbath
day
the
Minister
doth
not
come
with
a
new
benefit
,
a
new
advantage
to
them
:
look
for
a
new
grace
and
favour
in
every
new
Sermon
.
And
so
we
proceed
to
the
Use
,
which
is
,
of
Instruction
,
What
all
people
should
look
at
under
the
Ministry
;
Spiritual
advantages
,
spiritual
light
,
spiritual
heat
,
spiritual
quickenings
.
As
where
Christ
went
up
and
down
he
healed
their
diseased
people
,
so
where
the
word
of
God
is
preached
,
it
should
heal
soul-diseases
.
Thou
art
not
to
have
the
Pride
,
the
passions
,
the
worldly
cares
as
thou
usest
to
have
:
but
,
oh
how
rare
are
such
Hearers
!
who
aimeth
at
this
?
who
prayeth
for
this
in
every
Sermon
he
heareth
?
Oh
fear
least
some
spiritual
judgment
upon
thee
deprive
thee
of
this
benefit
.
If
an
Israelite
had
looked
upon
the
Brazen
serpent
,
and
yet
not
be
healed
:
If
a
diseased
person
had
stepped
first
in
order
into
the
Pool
of
Bethesda
,
and
yet
not
have
been
recovered
;
they
would
have
been
greatly
troubled
to
see
their
hopes
frustrated
.
No
less
ought
it
to
make
thee
grieve
and
tremble
,
if
thou
finde
that
one
Sermon
passeth
away
after
another
,
yet
there
is
no
spiritual
benefit
accrewing
to
thy
soul
thereby
.
But
why
do
we
speak
of
spiritual
Edification
?
in
how
many
is
not
the
ground-work
of
Conversion
laid
?
how
can
they
have
the
second
benefit
,
who
have
not
obtained
rhe
first
?
How
can
they
be
nourished
and
grow
,
who
have
not
yet
the
Principles
of
Life
infused
into
them
?
Two
great
things
are
then
to
be
done
by
our
Ministry
through
the
grace
of
God
.
The
First
,
To
Regenerate
:
The
Second
is
,
To
grow
and
increase
in
the
work
of
Grace
.
If
the
foundation
stone
of
this
building
be
not
laid
,
thou
art
yet
in
thy
ruines
and
rubbish
,
thou
art
yet
in
thy
sinnes
:
Thou
art
to
pray
,
and
to
desire
all
others
to
pray
,
that
God
would
have
mercy
upon
thy
soul
,
that
he
would
take
away
thy
stony
heart
,
that
he
would
heal
thy
blinde
eyes
,
and
open
thy
deaf
eares
.
But
if
God
hath
brought
thee
into
this
spiritual
estate
,
know
there
is
a
necessity
to
grow
in
grace
,
as
well
as
to
be
in
grace
:
and
,
that
for
progress
herein
God
hath
appointed
his
Ministry
,
and
the
Ordinances
,
Cry
out
then
and
say
,
Lord
,
not
the
First
time
,
but
the
Second
and
Third
,
yet
all
my
life
long
make
me
to
partake
of
this
Heavenly
Benefit
.
SERM.
CVIII
.
All
Christians
,
especially
Ministers
,
ought
to
lay
out
themselves
wholly
for
Gods
Glory
,
and
others
good
.
2
COR.
1.
16.
And
to
passe
by
you
into
Macedonia
,
and
to
come
again
out
of
Macedonia
unto
you
,
and
of
you
to
be
brought
on
my
way
toward
Judea
.
THis
Text
containeth
the
manner
how
Paul
was
to
fulfill
his
purpose
of
coming
to
them
,
which
was
first
to
go
to
Macedonia
;
and
upon
a
short
abiding
there
,
then
again
,
to
come
back
to
them
,
and
to
make
a
longer
continuance
with
them
.
For
the
state
of
the
Church
of
Macedonia
was
not
so
corrupt
,
as
this
of
Corinth
,
and
therefore
needed
not
so
long
a
residence
of
Paul
there
,
as
in
this
place
.
For
our
holy
Apostle
had
his
whole
heart
carried
out
in
the
service
of
God
,
and
therefore
did
order
his
journeys
and
continuance
in
any
place
,
according
as
Gods
glory
,
and
the
advantage
of
the
Church
might
require
it
.
So
that
when
Paul
speaketh
here
of
his
travails
,
and
setteth
down
as
it
were
his
several
journeys
,
in
all
these
he
did
not
consult
with
flesh
and
blood
,
or
look
upon
carnal
advantages
;
but
his
aim
in
all
is
,
to
promote
the
Kingdom
of
Christ
.
There
is
one
great
difficulty
which
Commentators
are
exercised
with
concerning
this
Text
,
and
that
is
,
How
to
reconcile
this
passage
with
that
which
is
1
Cor.
16.
5
,
6
,
7.
where
he
saith
,
He
would
come
to
them
after
he
had
passed
through
Macedonia
,
and
that
he
would
not
now
see
them
by
the
way
,
whereas
here
he
saith
,
he
will
,
though
afterwards
he
would
come
and
abide
with
them
:
So
that
here
seemeth
to
be
a
contrariety
in
his
purposes
.
Some
,
as
Aquinas
,
and
others
,
think
therefore
that
this
purpose
in
the
Text
,
was
either
made
in
a
former
Epistle
,
which
is
now
lost
,
or
sent
by
a
messenger
to
them
:
And
that
afterwards
Paul
for
urging
reasons
did
alter
his
resolution
.
And
that
this
is
spoken
of
in
the
former
Epistle
,
which
they
say
is
the
second
,
though
with
us
it
be
the
first
.
Hence
it
's
affirmed
by
some
,
that
the
Apostle
wrote
three
Epistles
to
these
Corinthians
,
though
we
have
but
two
.
But
it
is
the
judgement
of
the
most
able
Divines
,
That
no
part
of
the
Canonical
Scripture
is
lost
.
They
grant
many
books
are
now
wanting
,
which
some
holy
men
did
write
,
but
of
that
which
was
by
God
appointed
to
be
the
Canon
and
Rule
of
our
faith
and
manners
none
is
perished
.
And
indeed
to
hold
that
opinion
,
would
open
a
door
for
many
atheistical
arguments
;
at
least
it
would
gratifie
the
Popish
party
,
who
thinketh
,
if
there
were
no
Scripture
,
yet
the
Church
and
her
traditions
would
be
a
starre
bright
enough
to
guide
us
unto
Heaven
.
Others
there
are
that
grant
in
the
former
Epistle
Paul
had
a
contrary
resolution
to
this
in
the
Text
,
and
that
it
is
no
dishonour
to
him
to
change
his
mind
;
for
they
distinguish
between
matters
of
Doctrine
,
and
matters
of
Fact
.
In
matters
of
Doctrine
they
were
alwayes
guided
by
the
Spirit
of
God
:
But
in
matters
of
Fact
,
sometimes
they
did
purpose
according
to
humane
considerations
,
but
prudential
and
rational
;
yet
in
the
event
were
over-ruled
to
other
things
,
then
they
purposed
,
by
some
new
dispensations
of
Gods
providence
.
Neither
is
this
to
be
blamed
,
no
not
in
wise
men
.
For
the
Rule
is
,
Sapientis
est
mut●re
consilium
,
new
emergencies
which
the
wisdome
of
man
could
not
fore-see
,
may
cause
new
resolutions
.
Now
it
's
plain
,
that
either
Paul
did
wholly
change
his
purpose
,
or
else
he
did
not
fulfill
it
as
soon
as
was
expected
by
the
Corinthians
,
which
made
them
so
calumniate
him
for
inconstancy
and
levity
.
And
this
answer
may
very
well
be
justified
;
yet
Musculus
doth
at
large
shew
,
how
both
these
purposes
may
be
reconciled
,
and
that
there
is
no
contrariety
in
them
,
which
is
too
long
here
to
insert
.
Let
us
come
to
observe
some
practical
and
profitable
instructions
from
this
Text
,
and
from
the
general
scope
that
Paul
had
in
all
this
labour
and
travail
,
which
was
to
advance
the
glory
of
God
,
to
promote
the
good
of
the
Church
,
rejoycing
like
a
Gyant
to
runne
his
race
.
We
may
observe
,
That
it
is
the
duty
of
all
Christians
,
and
especially
of
Ministers
to
lay
out
themselves
for
the
glory
of
God
,
and
good
of
others
.
Was
not
Paul
admirable
in
this
?
See
how
he
taketh
one
journey
upon
another
,
travaileth
from
one
Church
to
another
;
and
all
this
is
,
that
Christ
might
be
exalted
.
Both
godly
Christians
and
especially
Ministers
of
the
Gospel
,
are
to
follow
Christ
in
this
,
who
went
up
and
down
preaching
the
Kingdome
of
God
,
and
doing
good
whithersoever
he
came
.
All
his
life
was
spent
in
doing
the
will
of
the
Lord
.
First
,
Let
us
consider
it
as
the
duty
of
all
Christians
in
their
several
places
and
First
,
There
is
none
,
though
in
never
so
mean
a
condition
,
but
hath
several
talents
committed
to
him
,
which
are
to
be
imployed
for
the
honour
of
God
,
and
the
good
of
others
.
The
known
Parable
of
the
Talents
doth
sufficiently
confirm
this
.
For
though
there
be
a
great
difference
,
some
have
five
,
and
some
have
ten
,
and
others
but
one
or
two
,
yet
none
are
to
sit
idle
:
And
therefore
in
that
Parable
,
Matth.
25.
24.
the
instance
of
an
unprofitable
servant
is
made
in
him
,
who
had
but
one
Talent
:
we
would
have
thought
it
would
have
gone
worse
with
those
who
had
more
Talents
;
they
were
under
many
obligations
,
it
would
be
very
difficult
to
improve
all
.
Doth
not
evperience
teach
us
,
that
where
a
man
hath
many
relations
,
and
several
trusts
committed
to
him
,
how
hard
it
is
to
be
faithfull
in
all
?
Yet
here
in
this
Parable
,
he
only
is
found
unprofitable
,
and
is
adjudged
unto
a
terrible
doom
,
that
had
but
one
talent
,
and
was
negligent
therin
.
Would
not
Christ
teach
us
by
this
,
that
none
should
slight
their
mean
and
low
estate
,
thinking
that
such
are
poor
and
inconsiderable
creatures
,
as
they
are
,
alas
,
they
can
do
nothing
for
God
?
It
is
for
Magistrates
and
Ministers
,
for
rich
men
,
or
men
in
place
,
and
of
interest
to
lay
out
themselves
;
but
God
doth
not
look
they
should
do
any
thing
.
Oh
take
heed
of
this
temptation
!
If
thou
doest
but
set
thy self
to
consider
in
this
matter
,
thou
mayest
find
thy self
in
capacity
to
promote
the
glory
of
God
,
and
to
further
the
Gospel
of
Christ
in
many
particulars
that
thou
art
now
negligent
in
.
This
is
our
great
sinne
,
that
none
are
contented
with
the
several
relations
and
conditions
they
are
in
.
One
thinketh
,
if
he
were
in
such
a
mans
estate
,
he
could
serve
God
better
than
he
doth
.
The
private
Christian
thinketh
a
Minister
can
do
it
better
:
A
Minister
thinketh
a
private
Christian
hath
not
the
temptations
and
sad
eares
that
he
hath
.
As
Luther
speaketh
(
Comment.
in
Gen.
cap.
17.
)
of
himself
,
how
he
thought
other
mens
callings
happier
than
his
,
who
endured
so
much
envy
and
hatred
for
the
Gospel
,
They
live
without
vexations
;
their
labour
is
sweet
,
but
I
am
exercised
(
saith
he
)
with
great
dangers
.
But
we
must
take
heed
of
impatiency
,
and
know
we
may
all
serve
God
,
and
so
be
at
last
saved
in
our
respective
lawfull
callings
.
We
would
think
the
hands
or
feet
were
in
a
worse
condition
than
the
tongue
,
for
they
are
worn
out
with
labour
;
whereas
the
tongue
doth
taste
of
sweet
and
pleasant
things
,
and
is
not
w●aried
with
pain
,
and
yet
these
partake
of
the
same
happiness
with
the
body
,
as
the
eyes
or
tongue
do
.
Secondly
,
This
you
also
are
to
understand
,
that
all
the
lawfull
actions
in
your
several
callings
may
be
improved
for
Gods
honour
,
as
well
as
those
that
are
in
their
nature
religious
,
and
immediately
applied
to
himself
.
Our
plowing
and
sowing
,
our
marrying
and
bringing
up
of
children
,
if
done
according
to
Scripture-rules
,
please
God
in
their
way
,
as
well
as
religious
duties
:
It
may
be
holy
plowing
,
holy
sowing
,
holy
buying
and
selling
,
as
well
as
holy
praying
and
holy
preaching
.
It
is
the
Apostles
command
,
1
Cor.
10.
31.
Whether
ye
eat
,
or
drinke
,
or
whatsoever
ye
do
,
do
all
to
the
glory
of
God
.
In
Popery
there
was
an
horrible
mistake
about
this
,
which
was
the
cause
of
bringing
in
much
superstition
;
which
made
Luther
,
as
appeareth
in
his
Comments
on
Genesis
,
so
often
speak
of
the
good
pleasure
that
God
taketh
in
the
civil
actions
of
our
calling
,
when
done
out
of
obedience
to
Gods
command
.
And
indeed
men
are
hardly
perswaded
,
that
the
doing
of
such
things
in
our
relations
,
are
serving
of
God
;
whereas
all
such
things
done
from
good
principles
,
and
to
right
ends
,
are
holiness
as
well
as
other
duties
.
Holinesse
to
the
Lord
,
is
to
be
written
upon
all
thy
natural
,
civil
and
moral
actions
,
as
well
as
religious
.
It
is
true
,
here
lieth
the
difficulty
,
to
do
these
ordinary
actions
of
our
calling
upon
holy
grounds
;
to
eat
,
to
drink
,
to
labour
,
that
God
may
be
exalted
,
and
not
to
make
riches
,
gain
,
and
outward
blessedness
the
utmost
end
of
all
doings
in
this
kind
.
So
that
till
a
man
be
regenerated
,
he
is
but
a
worm
crawling
upon
the
ground
,
he
cannot
do
any
thing
but
upon
humane
motives
.
And
it
is
no
wonder
,
for
such
men
in
all
their
religious
duties
are
but
carnal
and
earthly
;
whether
they
pray
or
heare
,
it
is
not
for
the
glory
of
God
:
Custome
,
formality
,
and
self-respects
,
are
the
Locusts
and
Caterpillars
,
that
do
devour
our
hopefull
buds
.
Therefore
In
the
third
place
,
It
behoveth
every
Christian
often
to
meditate
about
the
ultimate
end
of
all
his
actions
.
As
the
Heathen
would
have
a
man
say
to
himself
,
Cui
bono
,
for
what
good
is
this
I
do
?
So
much
more
should
believers
propound
this
to
themselves
;
I
labour
,
I
take
pains
,
I
rise
early
,
I
go
to
bed
late
;
but
to
what
end
is
all
this
?
What
is
it
that
my
soul
doth
principally
aim
at
in
all
these
things
?
If
we
had
asked
Paul
,
saying
,
Paul
,
Why
will
you
go
to
Macedonia
?
He
would
have
said
,
to
promote
Christs
Kingdom
,
to
have
been
beneficial
to
mens
souls
.
And
then
again
,
Why
to
Corinth
?
It
was
to
carry
on
the
work
of
the
Gospel
there
.
Many
did
begin
to
fall
off
,
so
that
it
was
necessary
there
should
be
information
and
admonition
.
And
further
,
Why
do
you
go
to
Jerusalem
?
It
is
to
refresh
the
bowels
of
the
poor
Saints
there
.
By
which
you
see
,
that
as
the
Heliotropium
,
that
flower
of
the
Sunne
,
doth
follow
the
Sunne
,
and
openeth
and
shutteth
according
to
the
presence
of
the
Sun
,
and
its
absence
.
Thus
doth
the
heart
of
Paul
wholly
move
after
God
;
divine
considerations
are
the
Loadstone
that
drew
out
his
heart
.
And
indeed
in
all
moral
actions
,
the
end
is
first
to
be
concluded
.
Hence
Aristotle
in
his
Ethicks
beginneth
with
the
end
of
humane
actions
.
What
is
the
white
that
all
men
are
to
shoot
at
?
What
is
the
mark
they
are
to
levell
at
?
Whereupon
some
Divines
likewise
concluding
,
that
Divinity
is
practical
and
not
speculative
meerly
,
that
therefore
the
most
approved
and
genuine
method
in
all
Systems
of
Divinity
,
is
,
first
to
begin
with
that
end
,
which
all
men
ought
to
aim
at
in
their
whole
life
,
and
that
is
known
to
be
the
glory
of
God
,
and
the
salvation
of
our
souls
.
Now
when
a
man
hath
fixed
his
end
,
and
resolveth
upon
that
,
he
doth
all
things
proportionably
and
sutably
thereunto
.
Hence
when
a
man
acteth
according
to
a
Divine
Rule
:
If
you
ask
him
,
Why
do
you
take
such
pains
?
Why
do
you
ride
up
and
down
,
and
travail
so
much
?
Why
do
you
study
and
devour
books
?
His
answer
will
be
,
It
is
for
Gods
glory
,
and
the
salvation
of
my
soul
.
Till
therefore
a
man
hath
centered
his
soul
upon
the
right
end
,
till
his
heart
be
constantly
upon
that
,
he
either
propounds
cursed
and
wicked
ends
to
himself
,
or
at
the
best
he
maketh
intermedious
ends
ultimate
,
that
which
is
the
secondary
to
be
the
principal
.
For
it
's
lawfull
to
take
pains
,
to
be
diligent
in
our
calling
,
that
our
family
may
be
provided
for
,
our
children
be
brought
up
;
it
were
an
unnatural
and
great
sinne
to
be
negligent
herein
;
but
then
you
must
remember
,
to
make
this
a
comma
,
not
a
colon
:
This
must
be
your
Inne
,
not
your
home
,
you
must
look
beyond
all
these
,
even
to
God
and
your
souls
.
This
truth
is
so
necessary
,
that
though
we
should
preach
six
hundred
Sermons
about
it
,
to
quicken
you
up
in
the
meditation
thereof
,
it
would
not
be
useless
:
But
I
am
not
now
to
insist
upon
it
.
The
sum
is
this
,
He
that
would
both
in
soul
and
body
,
in
health
,
wealth
,
parts
,
and
all
he
hath
,
be
imployed
for
God
,
must
often
make
this
Question
to
his
soul
,
Oh
my
soul
,
what
is
thy
end
in
all
these
things
!
What
moveth
thee
to
be
thus
diligent
in
thy
wayes
?
What
is
it
that
is
set
most
upon
thy
heart
all
the
day
long
?
For
although
we
cannot
continually
have
actual
thoughts
upon
our
chief
end
,
yet
we
are
to
have
an
habitual
and
virtual
inclination
,
from
whence
all
is
to
come
,
that
we
do
.
Even
as
a
perfect
Grammarian
speaketh
alwayes
true
Latine
,
from
the
habit
within
him
,
though
happily
he
doth
not
actually
think
upon
every
rule
in
his
Grammar
.
In
the
next
place
we
told
you
,
This
acting
and
working
for
God
in
our
whole
life
and
callings
,
is
more
eminently
to
be
fulfilled
in
the
Ministers
of
the
Gospel
.
The
name
of
a
Bishop
is
a
name
of
labour
,
and
not
honour
.
The
Ministry
is
,
Negotiorum
negotium
,
the
work
of
all
works
;
which
made
Paul
say
,
Who
is
sufficient
for
these
things
?
2
Cor.
2.
16.
All
the
title
and
names
they
have
,
denote
diligence
;
labour
,
sollicitude
and
constant
perseverance
in
the
work
of
the
Lord
against
all
the
cruel
oppositions
that
the
Devil
and
wicked
men
do
raise
against
them
.
Hence
Timothy
is
commanded
,
To
endure
hardship
as
a
good
souldier
of
Jesus
Christ
,
2
Tim.
2.
3
,
4.
and
that
he
may
discharge
this
faithfully
,
He
must
not
entangle
himself
in
the
affairs
of
the
world
.
All
which
sheweth
,
that
in
a
peculiar
manner
they
are
by
their
Ministry
to
dispossess
Satan
of
his
Kingdom
:
They
are
clouds
to
refresh
the
dry
ground
,
and
to
make
it
fruitfull
.
They
are
salt
to
season
those
who
are
corrupted
by
sinne
.
But
you
may
say
,
What
qualification
is
requisite
,
that
both
private
Christians
and
Ministers
may
lay
themselves
wholly
out
in
their
respective
wayes
for
God
?
For
though
Paul
instance
here
only
of
his
own
travails
,
yet
the
end
of
this
is
general
,
and
belongs
not
onely
to
all
Ministers
,
but
all
Christians
.
We
are
to
do
in
our
way
,
what
Paul
did
in
his
way
:
We
may
in
the
Apostles
consider
some
things
as
commanded
them
in
their
proper
personal
capacity
:
Some
things
again
as
Ministers
which
belong
to
all
Officers
in
the
Church
:
Some
things
again
as
commanded
them
under
the
notion
of
believers
,
and
what
they
do
in
such
a
capacity
,
we
all
are
to
imitate
them
in
.
It
was
not
the
Apostles
duties
only
to
watch
and
pray
,
to
take
heed
their
hearts
be
not
overcharged
with
the
cares
of
this
world
;
to
strive
to
enter
in
at
the
streight
gate
,
but
it
is
every
believers
duty
;
we
have
all
the
same
end
,
though
not
the
same
way
.
What
Paul
aimed
at
,
by
preaching
,
by
travailing
from
one
Countrey
to
another
,
the
very
same
thing
art
thou
to
aim
at
in
thy
buying
and
selling
,
in
thy
trading
from
one
place
to
another
.
Now
amongst
the
several
qualifications
to
inable
us
thereunto
,
there
is
required
,
1.
A
renewed
Nature
.
We
must
be
made
new
creatures
,
else
the
first
stone
is
not
yet
laid
in
this
foundation
.
Paul
never
was
busie
in
this
spiritual
merchandizing
for
God
,
till
he
was
converted
;
while
some
men
have
their
lusts
their
god
;
others
their
god
;
others
the
world
their
god
;
others
honour
and
greatness
their
god
:
They
cannot
but
toil
and
moil
,
go
farre
and
near
,
only
to
satisfie
these
spiritual
Idols
,
that
they
worship
in
their
hearts
.
Oh
but
when
God
shall
make
this
iron
to
swim
,
shall
convert
this
earth
into
fire
,
then
he
beginneth
to
improve
that
first
Commandment
,
and
to
do
all
things
in
pursuance
thereof
,
even
to
have
no
other
gods
,
but
God
alone
.
2.
There
is
required
a
publick
Affection
,
whereby
we
preferre
Gods
glory
,
and
the
spiritual
good
of
others
,
above
all
our
particular
concernments
.
If
That
corrupt
aims
and
ends
did
prevail
in
all
they
did
.
How
much
more
then
may
we
behold
the
glorious
work
of
Gods
Spirit
upon
many
Christians
,
in
this
very
particular
of
giving
them
publick
affections
,
that
had
rather
with
Jonah
be
cast
into
the
Sea
,
then
see
the
Church
sink
wherein
they
are
?
If
it
be
our
duty
,
To
lay
down
our
lives
for
the
brethren
,
1
Joh.
3.
16.
is
it
any
wonder
,
if
we
do
the
lesse
things
for
the
good
of
others
?
3.
There
must
be
Heavenly
mindednesse
.
Cold
doth
congregate
heterogeneal
David
,
Whom
have
I
in
Heaven
but
thee
,
and
in
earth
in
comparison
of
thee
?
Psal.
73.
25.
As
fire
assimilateth
all
things
into
its
self
:
Thus
doth
the
godly
man
endeavour
that
all
his
relations
may
be
godly
,
all
his
friends
,
all
the
world
if
it
could
be
.
Hence
it
is
that
every
godly
man
,
because
of
this
heavenly
affection
,
is
in
some
measure
,
though
not
equal
to
Paul
,
to
say
,
2
Cor.
11.
28
,
29.
The
care
of
all
the
Churches
is
upon
me
:
who
is
weake
,
and
I
am
not
weake
?
Who
is
offended
,
and
I
burn
not
?
It
is
said
to
be
a
kind
of
proverbial
speech
in
the
primitive
times
,
If
an
elect
(
that
is
,
a
believer
)
hath
sinned
,
his
neighbour
hath
sinned
;
implying
the
great
care
Christians
took
of
one
anothers
soul
,
that
if
any
did
sinne
,
they
were
to
consider
whether
other
mens
sins
were
not
made
theirs
some
way
or
other
.
Lastly
,
Fervency
and
zeal
is
a
choise
ingredient
in
this
precious
ointment
.
If
you
observe
who
ever
did
much
in
their
places
for
God
,
or
his
Church
;
you
Not
slothfull
in
businesse
,
fervent
in
spirit
,
serving
the
Lord
.
Every
Sacrifice
must
have
this
fire
,
that
it
may
be
offered
up
to
God
.
It
is
the
sluggard
that
hath
this
field
grown
over
with
briars
and
thornes
;
want
of
zeale
maketh
a
man
stand
like
an
unprofitable
tree
,
that
cumbreth
the
ground
.
It
was
Paul's
zeal
made
him
do
and
suffer
so
much
for
the
good
of
the
Church
.
Thus
zeal
also
will
inflame
thee
,
and
make
thy
heart
which
naturally
is
like
a
cold
stone
within
thee
,
to
burn
like
fire
;
and
then
,
as
Solomon
speaketh
in
another
case
,
It
is
an
impossible
to
keep
in
thy
godlinesse
,
as
to
binde
up
the
winde
,
or
to
conceal
the
ointment
thou
bearest
about
with
thee
.
Zeal
will
make
thee
work
for
God
,
speak
for
God
.
These
and
the
like
qualifications
will
make
us
put
this
Doctrine
into
daily
practice
,
viz.
To
improve
all
we
are
,
and
all
we
have
for
Gods
glory
,
and
the
good
of
others
.
Let
the
Use
be
,
To
examine
our selves
in
this
point
:
Is
all
we
do
in
reference
to
God
?
Doe
we
live
and
move
to
glorifie
God
?
May
we
not
charge
our
base
and
unworthy
hearts
with
much
lazinesse
,
much
formality
;
much
worldlinesse
,
whereby
we
are
hindered
from
spending
our selves
,
and
being
spent
in
his
service
?
Do
we
not
live
,
as
if
we
had
no
other
business
in
this
world
,
then
to
eat
and
drinke
,
to
buy
and
sell
?
And
yet
againe
,
Who
looketh
upon
himself
as
running
in
a
race
,
and
so
will
not
give
over
till
he
come
to
the
prize
?
And
truely
if
wee
but
consider
the
infinite
comfort
that
is
in
doing
of
Gods
worke
,
above
the
worlds
,
and
the
Devils
;
this
would
be
a
sharpe
goade
in
our
sides
,
to
make
us
forward
therein
.
SERM.
CIX
.
Of
the
Office
of
Apostle
,
and
particular
Pastours
;
and
of
the
Peoples
esteeme
of
their
Minister
.
2
COR.
1.
16.
And
to
passe
by
you
into
Macedonia
,
and
to
come
againe
out
of
Macedonia
unto
you
,
and
of
you
to
be
brought
on
my
way
toward
Judea
.
WE
proceed
to
a
second
Observation
from
this
relation
made
by
Paul
of
the
manner
how
he
intended
to
performe
his
promise
of
visiting
of
them
.
For
it
's
plain
,
that
Paul
by
this
instance
doth
declare
,
that
he
had
an
universal
commission
to
oversee
all
those
Churches
in
several
places
and
countreys
which
he
had
planted
.
And
therefore
in
this
particular
his
Office
was
distinct
from
ordinary
Pastours
,
which
were
appointed
for
particular
Cities
and
Churches
,
who
were
to
have
their
ordinary
residence
with
them
,
and
so
were
in
a
peculiar
manner
to
give
an
account
for
their
souls
,
as
their
proper
charge
.
God
then
did
not
,
or
doth
not
require
of
ordinary
Pastours
,
that
they
should
like
Paul
travail
from
countrey
to
countrey
for
the
propagating
of
the
Gospel
,
but
in
a
diligent
and
faithfull
manner
to
watch
over
their
own
flock
at
home
.
From
whence
observe
,
That
the
Office
of
an
Apostle
,
and
an
ordinary
Pastor
,
were
among
other
things
distinguished
in
this
,
that
the
one
had
an
universal
charge
over
all
Churches
;
the
other
was
limitted
to
a
particular
flock
.
I
say
,
[
Among
other
things
]
for
there
were
several
particulars
wherein
Apostles
and
Pastors
are
diversified
,
as
their
immediate
call
,
their
ocular
testimony
and
witnesse
of
Christ
;
their
power
to
work
miracles
;
their
infallibility
in
Doctrines
:
All
which
are
not
now
to
be
looked
for
in
an
ordinary
Pastor
.
Only
that
which
I
am
to
take
notice
of
,
is
their
illimited
and
universal
power
,
which
the
Apostles
had
;
they
were
supream
Governors
in
the
Church
;
yet
even
their
Authority
was
but
ministerial
,
not
magisterial
.
Therefore
their
name
declareth
they
were
but
as
Embassadors
sent
,
and
so
were
not
to
do
any
thing
in
their
own
name
,
but
the
name
of
Christ
who
sent
them
.
The
opening
of
this
Doctrine
may
serve
for
information
and
practical
improvement
.
And
First
,
We
are
to
take
notice
that
the
Apostles
had
an
universal
commission
,
to
go
and
preach
to
all
Nations
,
to
disciple
them
,
to
plant
Churches
;
And
therefore
they
were
in
constant
travails
up
and
down
;
for
they
were
the
leaven
,
to
leaven
the
whole
world
.
They
were
like
the
Sunne
whose
light
and
heat
have
influence
upon
the
whole
earth
.
It
is
true
,
they
divided
their
labours
,
some
going
into
one
part
,
and
some
into
another
,
so
that
thereby
the
word
of
God
prevailed
more
powerfully
,
than
the
Emperours
sword
.
Christ
indeed
saith
,
He
was
sent
only
to
the
l●st
sheep
of
Israel
;
but
the
Apostles
were
sent
to
all
the
lost
men
of
the
word
;
and
that
grace
of
God
which
before
was
inclosed
within
the
borders
of
Judea
,
was
upon
Christs
ascension
publickly
offered
to
all
Nations
.
This
was
that
mystery
,
which
the
Apostles
at
first
perceived
not
;
but
when
throughly
instructed
,
then
they
began
to
call
nothing
,
or
man
unclean
.
It
was
then
necessary
,
for
the
carrying
on
of
this
universal
and
illimited
grace
of
God
,
to
have
such
Officers
,
that
should
also
be
universal
and
illimited
;
that
should
go
up
and
down
preaching
the
Gospel
of
Christ
;
the
goodness
of
God
herein
mercifully
appearing
,
that
no
Nation
though
never
so
barbarous
,
and
in
such
remote
parts
of
the
world
,
were
shut
out
from
this
glorious
light
.
Secondly
,
The
Office
of
the
Apostles
,
though
thus
differing
from
all
other
Offices
,
yet
it
did
virtually
and
eminently
contain
all
;
therefore
they
could
do
what
the
Pastor
and
Teacher
did
.
Hence
Peter
cals
himself
an
Elder
,
1
Pet.
5.
1.
And
John
the
Apostle
(
for
we
take
it
for
granted
,
it
was
he
that
was
the
Penman
of
them
)
in
his
two
last
Epistles
styleth
himself
only
Elder
So
that
the
Apostles
they
did
preach
,
they
did
administer
Sacraments
;
and
thus
what
any
other
Officer
did
,
they
also
could
do
.
Even
as
Philosophers
say
,
the
vegetative
and
sensitive
soul
,
is
contained
in
the
rational
after
a
more
eminent
manner
.
Thirdly
,
The
Apostles
therefore
had
in
their
Office
,
that
which
was
ordinary
,
and
that
which
was
extraordinary
.
In
their
extraordinary
they
had
no
successours
;
in
this
particular
of
universal
inspection
and
over-sight
to
Churches
,
they
had
none
.
This
Question
indeed
is
greatly
disputed
by
Saravia
,
and
others
that
adhere
to
his
opinion
,
who
affirm
,
That
though
the
Apostles
had
many
extraordinary
and
personal
priviledges
,
yet
their
Office
was
perpetual
,
even
as
that
of
the
Pastors
.
There
being
(
say
they
)
the
same
perpetual
grounds
for
one
as
well
as
the
other
.
But
that
doth
not
appear
probable
.
The
first
constitution
and
planting
of
Churches
,
requiring
that
peculiar
Office
,
which
planted
Churches
do
not
:
Even
as
miracles
were
then
required
,
but
not
now
;
and
if
any
Nation
were
in
these
later
dayes
to
be
converted
,
there
would
be
required
no
more
an
Apostle
to
do
this
,
then
miracles
to
confirm
his
Doctrine
.
As
it
was
with
the
people
of
Israel
,
while
they
were
at
first
to
be
an
imbodied
people
,
and
before
they
were
fully
planted
in
the
Land
of
Canaan
;
they
had
extraordinary
Officers
,
and
the
Lord
wrought
wonderfull
miracles
amongst
them
,
but
he
did
not
so
afterwards
.
Fourthly
,
But
the
Office
of
an
ordinary
Pastor
,
is
to
watch
over
his
flock
,
to
keep
constant
residence
amongst
them
.
Even
the
best
Popish
Writers
do
determine
,
That
a
Pastors
residence
with
his
people
is
Jure
Divino
.
It
is
true
,
there
are
some
cases
,
when
they
may
for
a
while
be
absent
from
them
,
viz.
when
they
are
called
to
consult
in
Synods
and
Councils
about
the
publick
advantage
of
the
Churches
of
God
,
to
stop
the
gangrene
of
errour
,
or
any
prophaneness
endangering
the
whole
body
;
but
a
voluntary
absence
from
a
people
is
a
great
sinne
,
and
inconsistent
with
all
those
ministerial
duties
that
God
doth
require
of
them
.
How
can
they
feed
them
?
How
can
they
admonish
them
?
How
can
they
rebuke
them
,
and
reprove
,
as
occasion
shall
serve
,
unless
present
with
them
?
That
distinction
per
se
,
vel
per
alium
,
will
not
hold
at
the
day
of
judgement
.
It
is
not
another
mans
diligence
,
another
mans
care
that
will
save
thee
.
Now
when
we
say
,
his
residence
is
necessary
,
we
mean
not
his
meer
personal
and
bodily
presence
only
.
For
if
men
be
lazy
and
negligent
,
their
presence
is
an
absence
.
The
Scripture
speaks
of
Idol-shepherds
,
such
have
eyes
,
and
see
not
;
ears
,
and
hear
not
;
such
have
mouths
,
and
speak
not
.
Now
these
whether
absent
or
present
,
it
's
much
alike
.
Therefore
this
residence
requireth
a
faithfull
and
diligent
discharge
of
that
weighty
work
,
constant
preaching
,
a
faithfull
dispensing
of
Ordinances
:
And
besides
this
publick
Ministry
,
as
occasion
doth
require
,
a
more
personal
and
private
dealing
with
their
flock
,
that
so
no
man
might
perish
.
We
read
of
our
Saviour
,
Joh.
4.
that
he
did
not
despise
a
poor
ignorant
woman
,
but
though
weary
,
and
wanting
bread
,
yet
attended
to
her
conversion
,
saying
,
It
was
his
meat
and
drink
to
do
his
Fathers
will
.
People
are
not
to
interpret
such
private
endeavours
of
their
Ministers
,
as
too
much
busie-medling
or
affectation
of
dominion
.
Yea
it
is
your
duty
to
go
unto
your
Pastors
of
your
own
accord
,
to
enquire
about
the
salvation
of
your
souls
;
no
man
needeth
to
teach
you
this
,
in
respect
of
your
bodies
or
estates
,
to
go
to
Physicians
and
Lawyers
.
Certainly
were
not
these
things
more
unto
men
,
than
their
souls
,
they
would
have
as
much
recourse
to
their
Ministers
.
Consider
that
place
,
and
set
it
upon
your
hearts
,
Mal.
2.
7.
The
Priests
lips
should
preserve
knowledge
,
and
they
should
seek
the
Law
at
his
mouth
,
for
he
is
the
messenger
of
the
Lord
of
Hosts
.
You
see
here
our
Office
,
and
your
duty
.
Oh
then
,
were
men
in
more
holy
fear
about
their
souls
!
What
if
I
have
not
knowledge
enough
to
salvation
?
What
if
I
mistake
godliness
,
thinking
it
to
be
that
which
it
is
not
?
What
if
I
delude
and
flatter
my
own
soul
?
Oh
let
me
go
to
those
that
are
the
wise
Physicians
of
my
soul
!
Let
me
enquire
so
diligently
,
so
exactly
,
that
whatsoever
I
am
deceived
in
,
it
may
not
be
in
matter
of
my
soul
!
Fifthly
,
Though
a
Paster
is
thus
ordinarily
to
reside
with
his
own
flocke
,
and
above
all
things
to
attend
thereunto
,
yet
he
is
in
some
sense
a
Minister
of
the
whole
Church
of
God
,
and
so
is
a
debtour
to
the
publick
good
thereof
.
We
must
in
every
Minister
distinguish
of
the
habitual
and
aptitudinal
disposition
that
is
in
him
by
his
Office
,
and
the
actual
relation
,
or
exercise
thereof
.
It
is
true
,
that
a
Minister
is
not
primo
&
per
se
,
made
a
Minister
of
the
Catholick
visible
Church
,
as
some
learned
men
think
;
for
then
his
principal
and
proper
duty
would
be
to
attend
upon
the
whole
flock
of
Christ
,
and
not
this
or
that
particular
one
;
yet
though
he
be
not
Pastor
Ecclesiae
universalis
,
as
the
Pope
doth
arrogantly
assume
to
himself
,
yet
he
is
Pastor
in
Ecclesiâ
universali
,
though
he
be
not
a
Pastor
of
the
universal
Church
,
yet
he
is
a
Pastor
in
the
universal
Church
.
Hence
when
he
preacheth
or
administreth
Sacraments
in
other
Churches
than
his
own
,
he
doth
it
not
as
a
private
man
,
but
as
a
Pastor
in
the
Church
,
though
not
as
a
Pastor
of
that
particular
Church
.
The
reason
why
a
Minister
may
put
forth
ministerial
acts
,
though
not
to
his
own
people
,
ariseth
from
that
habitual
disposition
,
which
he
is
put
into
by
his
Office
.
So
that
to
be
a
Pastor
of
a
people
is
not
like
that
predicamental
relation
ad
esse
,
which
Logicians
speak
of
;
as
if
when
a
people
(
suppose
)
should
be
all
consumed
by
the
plague
suddenly
,
that
then
a
Pastors
office
doth
wholly
cease
,
not
only
to
them
,
but
to
all
other
Churches
;
but
it
's
rather
under
a
transcendental
relation
,
having
an
aptitudinal
respect
to
the
whole
Church
of
God
.
But
I
am
not
here
to
dilate
on
this
,
it
is
enough
at
present
to
know
,
that
a
Pastor
is
not
so
limitted
to
his
own
flock
,
as
if
he
did
not
owe
much
also
to
other
Churches
;
yea
he
is
many
wayes
to
advantage
others
also
,
by
occasional
preaching
,
by
publick
assistance
in
solemn
Assemblies
,
by
writing
and
many
other
wayes
.
Thus
they
are
to
be
like
some
full
fountains
which
are
able
not
only
to
water
the
proper
channel
it
emptieth
it self
into
,
but
to
overflow
sometimes
,
as
Jordan
did
to
the
refreshing
of
others
.
So
that
although
a
Minister
is
bound
to
prefer
his
own
flock
first
,
and
principally
to
attend
to
them
,
as
his
own
charge
,
yet
what
by
prayer
,
direction
and
counsel
,
and
what
with
many
other
edifying
wayes
,
he
is
wholly
to
lay
out
himself
for
the
good
of
others
,
and
to
be
as
precious
ointment
which
cannot
be
hidden
,
but
doth
refresh
standers
by
and
strangers
,
as
well
as
those
that
bear
it
about
;
or
as
musick
doth
not
only
delight
those
for
whom
it
is
purposely
provided
,
and
who
are
at
the
charge
of
it
,
but
even
others
that
are
at
a
distance
,
or
meer
strangers
.
Is
it
thus
then
,
that
Pastors
are
personally
to
attend
to
their
flock
?
Then
let
it
be
an
Use
of
Exhortation
,
to
you
that
are
the
people
,
readily
to
submit
unto
,
and
entertain
them
in
all
their
ministerial
labours
.
If
we
are
to
preach
,
you
are
to
hear
;
if
we
are
to
reprove
,
to
admonish
,
to
instruct
,
then
it
's
your
duty
to
be
willing
in
all
these
things
.
Why
then
is
it
that
many
are
so
unwilling
,
so
froward
and
opposite
to
the
Ministers
of
God
in
their
faithfull
discharge
of
their
Office
?
Are
we
from
house
to
house
,
from
person
to
person
,
as
occasion
may
require
,
thus
to
promote
your
souls
good
?
Why
are
people
so
averse
to
this
?
They
are
not
willing
to
be
disquieted
,
they
would
be
let
alone
in
their
ignorance
and
prophaneness
.
Thus
we
take
more
pains
than
we
have
thanks
for
:
They
would
like
us
better
,
if
we
would
meddle
lesse
,
if
every
man
were
left
alone
to
his
own
self
.
But
though
happily
you
may
say
to
other
private
Pastors
,
What
have
you
to
do
to
instruct
us
,
to
meddle
with
us
,
look
to
your
own
selves
?
Yet
you
cannot
say
thus
to
those
whom
God
hath
set
over
you
;
they
must
admonish
,
reprove
,
instruct
,
whether
you
love
them
or
not
,
for
so
doing
.
So
that
it
argueth
horrible
negligence
in
people
,
when
the
more
lazy
,
the
more
careless
a
Ministry
is
,
they
like
it
the
better
;
They
love
no
zeal
,
no
diligence
,
no
forwardness
in
such
as
watch
over
them
.
And
whereas
the
Devil
goeth
up
and
down
like
a
rearing
Lion
,
to
seek
whom
he
may
devour
;
yet
these
are
angry
at
the
shepherds
of
their
souls
,
who
would
deliver
them
out
of
his
paws
.
If
you
were
but
sensible
in
what
thraldom
you
are
in
to
your
lusts
,
how
difficult
to
get
any
bolts
or
fetters
off
from
you
,
as
also
how
many
oppositions
are
in
the
way
to
Heaven
;
how
hardly
even
a
righteous
man
is
saved
,
then
you
would
say
,
all
ministerial
labours
are
too
little
to
provoke
thee
in
this
way
.
The
second
Use
is
of
Admonition
to
the
Ministers
of
the
Gospel
,
that
they
would
look
upon
Paul
as
a
special
president
to
follow
.
How
ought
it
to
quicken
us
up
against
all
dulness
,
laziness
and
wearisomness
in
our
work
,
when
we
have
such
an
example
as
Paul
before
us
?
How
often
may
we
blush
and
mourn
,
to
see
our selves
fall
so
short
of
Paul's
diligence
,
zeal
and
courage
in
the
wayes
of
God
?
For
though
we
are
not
called
with
him
to
passe
from
countrey
to
countrey
,
from
Church
to
Church
,
to
advance
the
kingdom
of
Christ
,
yet
within
our
sphere
we
are
to
imitate
him
;
and
as
we
see
here
in
the
Text
,
where
there
was
the
lesse
need
of
his
presence
,
to
continue
the
lesse
while
,
as
in
Macedonia
;
and
where
there
was
the
greater
necessity
of
his
pains
and
labour
,
to
continue
the
longer
while
.
Thus
ought
we
to
discern
of
mens
conditions
,
to
consider
who
needeth
more
instruction
,
and
more
reproof
than
others
,
and
so
accordingly
to
apply
our selves
.
Oh
how
happy
is
it
when
prudence
and
zeal
meet
both
together
in
the
Officers
of
the
Church
!
This
is
to
be
Luther
and
Melancthon
joyned
in
one
person
.
We
come
to
the
last
particular
observable
in
these
words
,
and
that
is
the
consequent
event
,
rather
than
the
final
cause
of
this
his
journey
unto
them
,
which
is
to
be
brought
on
his
way
toward
Judea
.
You
have
this
also
mentioned
in
his
former
Epistle
,
1
Cor.
16.
6.
as
being
an
expression
of
love
,
which
he
did
much
regard
;
and
vers.
11.
he
speaketh
of
Timotheus
,
that
he
should
conduct
him
.
The
original
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
be
lead
on
forward
with
respect
in
his
way
:
and
we
have
it
often
instanced
in
Rom.
15.
24.
I
trust
to
see
you
in
my
journey
,
and
to
be
brought
on
my
way
by
you
.
We
read
also
of
this
loving
respect
shewed
to
Paul
and
Barnabas
by
the
Church
,
Act.
15.
3.
and
especially
Act.
21.
5.
The
Disciples
brought
Paul
and
all
his
companions
on
their
way
with
wives
and
children
.
This
shewed
their
affectionate
love
towards
them
.
Yea
that
is
an
observable
expression
of
John
Epist.
3.
6.
Whom
if
thou
bring
on
their
journey
after
a
godly
sort
,
thou
shalt
do
well
.
In
the
original
it
is
,
Worthy
of
God
;
thereby
implying
,
that
it
was
more
than
a
meer
civil
expression
,
or
courteous
act
of
humanity
.
They
did
look
at
God
in
those
eminent
servants
whom
they
did
thus
respect
.
Now
in
this
expression
there
are
two
things
implied
,
1.
Their
cordial
affections
to
them
as
friends
.
This
going
along
with
them
,
did
demonstrate
how
much
they
loved
their
company
,
that
they
were
unwilling
ever
to
be
taken
from
them
.
2.
It
was
a
matter
of
honour
and
respect
to
their
Officers
;
it
shewed
they
esteemed
of
them
more
,
than
of
the
great
and
noblemen
of
the
world
;
yea
they
looked
upon
it
as
their
own
honour
,
that
they
had
such
an
Apostle
.
From
whence
observe
,
That
where
the
Ministry
hath
wrought
spiritually
upon
a
people
,
it
worketh
great
love
and
honour
to
those
that
were
the
instruments
thereof
.
Not
that
the
Ministers
of
God
are
to
look
so
much
at
external
reverence
,
and
civil
respect
,
but
chiefly
to
the
heart-affection
of
a
people
,
and
their
souls
inward
esteem
of
them
.
Paul
speaketh
of
this
respect
he
had
from
the
Galatians
upon
the
first
work
of
his
Ministry
upon
them
,
though
they
did
abate
afterwards
of
this
love
,
Gal.
4.
14.
You
received
me
as
an
Angel
of
God
,
yea
as
Jesus
Christ
.
I
bear
them
record
,
that
if
it
had
been
possible
,
they
would
have
plucked
out
their
own
eyes
,
and
have
given
them
to
Paul
.
What
hyperbolical
expressions
of
love
are
here
spoken
of
?
But
all
this
is
,
where
the
Ministry
hath
had
its
spiritual
efficacy
;
otherwise
you
cannot
discern
a
man
better
never
to
have
reaped
any
good
by
the
preaching
of
the
Gospel
,
than
that
he
never
knew
yet
what
a
converting
,
a
quickning
Sermon
meant
:
for
if
he
had
,
he
would
never
be
so
malicious
,
so
opposite
to
the
Ministers
of
the
Gospel
,
as
he
is
;
he
never
getteth
good
by
them
;
and
therefore
it
is
no
wonder
,
that
he
hath
no
higher
thoughts
of
them
.
But
if
through
their
Ministry
he
hath
been
converted
,
he
hath
been
edified
in
godlines
,
then
how
dear
and
precious
are
their
thoughts
of
such
?
Use
of
Admonition
,
Try
thy
affections
to
the
Ministry
,
by
the
profit
thou
reapest
by
it
.
Is
it
any
wonder
to
hear
an
ignorant
person
,
a
prophane
persons
revile
or
oppose
the
preachers
of
the
Gospel
?
How
can
it
be
otherwise
?
They
never
found
any
soul-saving
benefit
by
their
pains
.
Hence
the
Apostle
to
convince
such
Christians
as
were
staggering
,
and
beginning
to
fall
off
from
the
truth
,
and
their
affections
to
him
,
calleth
to
mind
what
good
they
once
were
made
partakers
of
by
his
labours
,
If
ever
they
were
converted
,
if
ever
they
received
the
Spirit
of
God
,
it
was
through
his
ministry
.
Therefore
thrive
and
profit
by
their
labours
,
and
then
despise
them
,
if
thou
canst
.
SERM.
CX
.
Of
the
sinfulnesse
of
Levity
,
and
unconstancy
in
the
Children
of
God
.
2
COR.
1.
17.
When
I
therefore
was
thus
minded
,
did
I
use
lightness
?
or
the
things
that
I
purpose
,
do
I
purpose
according
to
the
flesh
,
that
with
me
there
should
be
yea
,
yea
,
nay
,
nay
?
IN
this
Verse
the
Apostle
maketh
his
apologetical
Defence
against
such
calumnies
that
were
cast
upon
him
,
either
for
the
changing
of
his
purpose
to
come
to
them
,
or
deferring
it
longer
than
they
expected
.
And
for
the
more
efficacious
convincing
of
them
,
he
propounds
his
Discourse
interrogatively
,
Did
I
use
lightnesse
?
Do
I
purpose
according
to
the
flesh
?
So
that
in
the
words
we
have
,
-
1.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Crime
,
Cause
,
or
Charge
supposed
.
-
2.
Their
Accusation
upon
it
.
The
Charge
supposed
is
,
That
he
was
thus
minded
to
come
to
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
was
done
out
of
deliberhtion
,
and
serious
advice
.
Though
some
Copies
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
denoting
onely
an
act
of
his
will
.
Now
this
purpose
Paul
did
not
fulfill
,
he
changed
his
mind
,
and
did
not
come
according
to
expectation
:
Whereupon
his
adversaries
charged
two
crimes
upon
him
,
which
usually
make
men
sinfully
alter
their
minds
.
-
1.
Levity
and
Inconstancy
,
Rashnesse
and
Temerity
;
as
if
he
did
not
regard
what
he
said
.
The
Greek
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
heart
,
because
of
its
lightnesse
and
agility
.
-
2.
Carnal
and
corrupt
designs
,
they
make
men
also
often
alter
their
resolutions
,
and
that
he
doth
remove
in
the
ensuing
words
.
I
shall
take
notice
of
the
first
at
this
time
;
we
may
consider
how
diligent
the
Apostle
is
to
free
himself
from
all
Levity
and
Inconstancy
,
because
his
enemies
would
extend
this
to
his
Doctrine
also
,
as
appeareth
in
the
following
Discourse
.
He
that
is
not
to
be
trusted
(
say
they
)
in
his
ordinary
promises
;
he
that
is
uncertain
and
inconstant
there
,
will
also
be
in
his
preaching
and
Doctrine
;
but
the
Apostle
doth
with
all
vehemency
,
yea
with
a
solemne
oath
purge
himself
from
this
calumny
.
From
whence
observe
,
That
lightnesse
and
inconstancy
is
a
great
sinne
and
reproach
in
any
person
,
but
especially
in
the
Ministers
of
the
Gospel
.
As
it
relateth
to
them
,
I
shall
(
God
assisting
)
treat
of
it
,
at
the
clause
of
the
verse
.
For
the
present
I
shall
handle
it
in
the
general
,
as
a
necessary
truth
to
be
made
use
of
by
all
believers
.
And
whereas
this
inconstancy
may
be
discovered
either
in
our
civil
and
moral
conversation
,
or
in
our
religious
and
holy
concernments
.
I
shall
begin
with
the
first
.
Let
us
consider
the
sinfulnesse
of
inconstancy
in
civil
First
,
When
we
are
not
consistent
with
our selves
in
our
assertions
and
affirmations
.
This
is
a
great
dishonour
to
God
and
our selves
,
when
we
will
say
and
unsay
things
,
affirme
one
thing
at
one
time
,
and
the
contrary
at
another
:
And
in
this
case
Inconstancy
is
the
same
with
lying
.
Thus
it
argueth
a
light
vain
heart
,
to
talke
one
thing
one
time
,
and
another
thing
another
time
.
Hence
the
Rule
is
,
Oportet
mendacem
esse
memorem
.
A
liar
must
have
a
good
memory
;
and
as
others
say
,
A
liar
must
have
a
good
pair
of
legs
,
that
he
may
runne
away
;
for
he
will
quickly
be
discerned
,
if
he
stay
long
in
one
place
.
Now
we
may
not
wonder
,
if
Paul
would
not
be
thought
guilty
of
a
lie
.
For
the
way
of
lying
is
inconsistent
with
the
state
of
grace
,
as
Colos.
3.
9.
Lie
not
one
to
another
,
seeing
ye
put
off
the
old
man
with
his
deeds
,
and
have
put
on
the
new
man
.
Observe
the
Apostles
argument
,
you
that
are
made
new
creatures
,
you
that
have
the
Image
of
God
repaired
in
you
,
how
can
you
lie
to
one
another
?
Hence
you
have
David
praying
for
the
grace
of
God
herein
,
Psal.
119.
29.
Remove
from
me
the
way
of
lying
.
And
,
vers.
163.
I
hate
and
abhorre
lying
,
but
thy
Law
do
I
love
.
Mark
the
opposition
,
no
man
can
love
God
and
his
Word
,
but
he
must
abhorre
lying
.
But
how
little
do
people
generally
take
heed
to
themselves
herein
?
They
think
not
their
gracelesse
and
unregenerated
hearts
may
be
discovered
by
such
inconstant
lying
words
,
as
well
at
by
grosse
enormities
.
Oh
therefore
look
upon
it
as
a
very
hainous
sinne
,
not
to
be
a
person
of
gravity
,
consistency
and
harmony
in
thy
words
.
Can
there
be
a
greater
reproach
then
to
say
of
a
man
,
he
will
say
and
unsay
,
there
is
no
heed
to
be
given
to
his
words
?
We
are
not
to
believe
all
things
they
say
:
if
this
were
onely
thy
dishonour
,
it
were
not
so
much
matter
,
but
it
cometh
from
a
corrupt
heart
within
.
Now
the
people
of
God
above
all
persons
are
to
look
to
their
words
in
this
respect
,
because
with
Paul
they
have
their
enemies
to
observe
them
.
And
we
see
how
prophane
persons
are
apt
to
charge
them
with
this
,
that
though
they
will
not
swear
,
yet
they
will
lie
.
This
indeed
they
do
,
because
of
their
enmity
and
malice
to
such
as
feare
God
;
but
be
thou
sure
to
give
no
occasion
herein
for
them
to
blaspheme
.
We
see
this
holy
Apostle
in
a
solemne
,
sacred
manner
,
sometimes
calling
God
to
witnesse
,
That
he
speaketh
the
truth
,
and
lieth
not
,
2
Cor.
11.
31
Gal.
1.
20.
Secondly
,
This
inconstancy
and
mutability
in
civil
respects
,
is
discovered
in
our
promises
;
Yea
,
when
it
becometh
a
crimson
sinne
,
then
it
is
manifested
in
our
promissory
oaths
,
lightly
and
perfidiously
breaking
of
them
.
Now
as
to
abstain
from
all
lying
,
and
to
speak
the
truth
to
every
man
,
is
made
a
property
of
a
godly
man
:
So
also
it
is
a
character
of
a
godly
man
,
to
keep
his
promise
,
to
be
faithfull
to
that
,
though
it
should
be
to
his
own
damage
,
Psal.
15.
4.
He
that
sweareth
to
his
own
hurt
,
and
changeth
not
.
Though
his
Word
and
promises
prove
afterwards
prejudicial
to
him
,
yet
he
preferreth
truth
above
all
earthly
respects
whatsoever
.
It
is
true
,
Divines
have
a
Rule
,
In
malis
promissis
rescinde
fidem
,
A
sinfull
promise
is
not
to
be
kept
;
for
that
would
be
to
adde
iniquity
unto
iniquity
,
and
to
double
thy
sinne
.
But
in
things
that
may
be
inconvenient
to
thee
,
thou
art
not
to
use
lightnesse
,
and
easily
break
thy
word
.
Thus
then
it
is
a
character
of
a
godly
man
to
look
to
his
promises
,
to
be
very
carefull
to
observe
them
:
It
's
unjustice
to
break
them
,
because
by
a
promise
thou
becomest
a
debtor
to
another
.
And
do
you
see
Paul
so
carefull
,
lest
he
should
be
thought
to
be
yea
and
nay
?
And
art
thou
carelesse
about
thy
word
?
Oh
you
must
know
,
that
true
Religion
and
godliness
doth
not
consist
in
the
duties
of
the
first
Table
,
but
of
the
second
likewise
.
Do
not
think
that
this
is
godlinesse
enough
to
pray
,
to
perform
holy
duties
,
to
be
often
in
religious
Ordinances
:
No
,
but
thou
art
to
abound
in
all
truth
and
faithfulnesse
towards
man
,
to
avoid
all
lying
,
all
falshood
in
promises
,
and
so
to
have
truth
both
towards
God
and
man
.
But
how
apt
are
our
hearts
to
deceive
us
in
this
kind
?
Some
think
their
righteousness
towards
man
,
because
their
words
are
as
good
as
oaths
,
that
therefore
they
shall
go
to
Heaven
,
though
they
be
not
forward
in
religious
duties
;
they
have
no
family-worship
of
God
;
they
do
not
walk
singularly
to
the
course
of
the
world
;
and
others
again
,
they
are
ready
to
think
that
their
religious
duties
,
their
forwardnesse
and
zeal
therein
;
though
they
regard
not
words
and
promises
,
though
they
neglect
the
duties
of
righteousnesse
,
yet
their
condition
will
be
good
enough
.
Oh
but
remember
this
passage
of
Paul
for
ever
,
Be
not
hasty
to
promise
,
labour
not
to
forget
what
thou
hast
promised
,
which
will
be
if
thou
hast
a
conscientious
regard
unto
thy self
herein
.
For
when
thou
doest
not
think
it
matter
of
conscience
,
when
thou
thinkest
godliness
is
not
much
concerned
herein
,
no
wonder
then
if
thou
art
so
often
found
faulty
herein
.
The
Scripture
is
very
frequent
in
pressing
these
duties
of
truth
and
righteousness
between
man
and
man
.
Thirdly
,
This
mutability
in
civil
affairs
is
seen
in
our
affections
,
our
love
and
respect
to
men
.
It
is
a
mans
duty
to
be
a
faithfull
friend
to
such
whom
he
hath
cause
to
respect
;
and
therefore
of
a
friend
suddenly
to
become
an
enemy
,
for
one
while
to
love
,
and
another
while
to
hate
,
this
is
to
be
yea
and
nay
.
Men
may
be
unfaithfull
two
wayes
:
1.
When
all
the
love
and
respect
they
professe
is
in
hypocrisie
.
Their
tongues
and
their
hearts
doe
no
wayes
agree
.
Joab's
Ave
,
and
Judas
his
Salve
,
when
they
intended
destruction
,
is
famous
even
to
a
Proverb
.
David
often
complaineth
of
such
deceitfull
men
:
but
then
there
are
unfaithfull
men
,
who
once
did
love
,
and
were
real
for
the
time
in
their
respects
;
but
then
2.
Upon
carnal
sinfull
grounds
alter
their
affections
again
.
Such
perfidious
and
inconstant
dealings
are
abominable
to
God
and
man
.
It
is
one
great
part
of
David's
complaint
that
maketh
him
so
solemnly
cry
unto
God
for
help
,
even
becavse
the
faithfull
fail
from
among
the
children
of
men
,
Psal.
12.
1.
It
is
true
,
a
man
of
no
godliness
may
be
a
faithfull
friend
;
there
are
great
instances
of
such
friends
amongst
Heathens
;
and
the
wisest
Writers
amongst
them
,
have
serious
Discourses
about
Friendship
.
But
godliness
only
doth
rightly
order
and
regulate
this
faithfull
friendship
.
That
is
a
Rule
to
be
abhorred
by
all
men
,
Ama
tanquam
aliquando
osurus
;
yet
it
may
have
its
use
,
considering
how
wicked
and
uncertain
men
are
:
But
true
Religion
inclineth
a
man
to
a
setled
and
fixed
way
of
love
,
to
those
that
are
fit
subjects
thereof
.
The
Scripture
speaketh
of
a
love
to
all
men
,
and
of
a
brotherly
love
,
which
is
upon
more
peculiar
and
holy
respects
.
Now
truly
,
if
we
speak
in
a
moral
sense
onely
,
we
may
take
up
Solomon's
complaint
,
Prov.
20.
6.
Most
men
will
proclaim
their
own
goodnesse
;
but
a
faithfull
man
,
who
can
find
?
Men
will
talk
,
and
boast
,
and
professe
much
love
and
kindnesse
;
but
as
it
was
in
David's
time
,
so
it
will
be
in
all
ages
,
Psal.
5.
9.
For
there
is
no
faithfulnesse
in
their
mouth
,
their
inward
part
is
very
wickednesse
,
they
flatter
with
their
tongue
.
Hence
is
that
Rule
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
why
is
there
such
hypocrisie
,
dissimulation
and
falshood
in
mens
hearts
and
tongues
?
It
is
because
there
is
so
little
true
godliness
;
for
that
maketh
a
man
sincere
,
and
of
a
single
heart
,
both
towards
God
,
and
towards
man
.
If
then
Paul
was
so
afraid
of
being
thought
a
light
and
inconstant
man
any
was
;
this
sheweth
what
gravity
,
constancy
and
faithfulness
of
spirit
we
ought
to
walk
even
to
men
in
the
world
,
godliness
and
Religion
teacheth
us
these
things
,
whereas
to
be
double-hearted
,
double-tongued
,
cannot
consist
with
a
man
that
is
made
a
new
creature
.
Labour
then
to
inform
thy self
of
the
extent
of
Religion
,
how
farre
godliness
will
put
forth
its
self
,
not
onely
in
religious
duties
towards
God
,
but
righteous
,
just
and
faithfull
actions
towards
man
.
Now
that
we
may
have
such
plain
and
faithfull
spirits
,
consider
the
aggravation
of
this
sinne
in
our
civil
actions
,
to
be
yea
and
nay
,
to
be
inconstant
and
changeable
.
And
First
,
This
is
directly
contrary
to
the
glorious
nature
of
God
,
whose
image
ought
to
be
stampt
upon
us
;
we
are
to
be
like
God
in
our
holinesse
.
Now
how
often
doth
the
Scripture
proclaim
this
glorious
property
of
God
,
that
he
is
unchangeable
,
that
he
is
faithfull
in
his
Word
and
promises
?
And
truly
this
is
the
comfortable
support
of
our selves
,
for
it
's
not
any
worth
in
us
,
but
Gods
faithfulness
in
his
promises
that
preserveth
us
to
eternal
glory
.
Thus
he
is
called
a
faithfull
Creator
,
1
Pet.
4.
19.
so
faithfull
is
he
that
hath
called
us
,
1
Thess.
5.
24.
If
God
were
not
faithfull
in
his
promises
,
even
when
we
have
unfaithfull
hearts
,
how
miserable
would
our
end
be
?
It
's
Gods
faithfulness
,
not
our
own
we
are
to
depend
upon
.
Now
the
children
of
God
they
are
to
have
this
Image
of
God
established
upon
them
,
to
be
faithfull
as
he
is
faithfull
.
There
is
no
yea
,
or
nay
with
God
.
See
this
notably
affirmed
,
Numb.
23.
19.
God
is
not
a
man
that
he
should
lie
,
neither
the
sonne
of
man
,
that
he
should
repent
;
hath
he
said
,
and
shall
not
he
do
it
?
So
1
Sam.
15.
29.
The
strength
of
Israel
will
not
lie
or
repent
,
for
he
is
not
a
man
that
he
should
repent
.
The
Scripture
maketh
it
a
necessary
property
to
a
man
to
lie
,
and
to
repent
,
unlesse
he
be
assisted
by
grace
.
For
such
is
the
weaknesse
and
ignorance
of
his
understanding
,
that
he
cannot
fore-see
things
,
and
therefore
must
necessarily
alter
his
resolutions
;
and
then
so
corrupt
is
his
heart
,
that
as
there
are
several
objects
to
entice
him
,
so
accordingly
he
transformeth
himself
;
but
God
is
infinitely
wise
and
infinitely
holy
,
and
therefore
there
is
no
shadow
of
change
in
him
.
Oh
then
be
in
love
with
this
glorious
Attribute
of
God
,
and
according
to
a
creatures
capacity
do
thou
imitate
it
!
Shew
forth
the
Image
of
God
in
this
thing
,
that
thou
art
even
a
man
,
and
wilt
not
lie
,
wilt
not
sinfully
change
thy
words
and
promises
.
I
say
sinfully
,
because
we
are
so
apt
to
be
ignorant
,
to
mis-judge
of
things
,
to
be
deceived
in
what
we
resolve
of
,
that
many
times
it
is
our
wisdom
and
duty
to
be
of
another
mind
,
and
to
take
up
contrary
resolutions
,
to
what
once
we
pitched
upon
,
of
which
more
in
its
time
.
Secondly
,
Endeavour
after
such
constancy
in
words
and
life
,
because
as
it
is
a
great
sinne
against
God
;
so
it
's
an
heavy
reproach
and
scandal
to
Religion
.
It
thou
shouldest
study
to
do
the
Devil
service
,
and
to
promote
his
Kingdom
,
so
as
to
have
Religion
stink
in
the
nostrils
of
all
men
,
thou
canst
not
take
a
more
compendious
way
then
to
lie
,
to
deceive
,
to
be
unjust
,
to
make
no
conscience
of
words
and
promises
.
This
is
to
betray
godliness
to
the
scorn
of
all
wicked
men
.
You
see
that
even
the
most
holy
men
that
are
,
that
walk
in
a
most
tender
conscientious
regard
to
all
their
words
and
works
,
yet
cannot
scape
the
censure
of
men
in
the
world
,
that
they
are
hypocrites
,
that
they
are
lyars
,
that
they
have
no
truth
in
them
.
Oh
then
what
a
woe
will
be
pronounced
to
thee
,
who
should
give
just
occasion
for
such
men
to
blaspheme
the
holy
calling
,
wherewith
we
are
called
?
When
one
by
his
apostasie
and
inconstancy
had
betrayed
the
true
Religion
of
Christ
,
he
was
afterwards
troubled
in
heart
for
it
;
he
could
have
no
rest
in
his
spirit
,
thought
himself
unworthy
of
any
Church-communion
;
and
therefore
cried
out
,
Calcate
me
insipidum
salem
,
Trample
upon
me
as
unsavoury
salt
.
If
then
thou
wouldst
have
Religion
honoured
,
the
Gospel
well
spoken
of
;
look
to
thy self
in
these
things
,
let
no
lie
,
no
falshood
,
no
deceit
be
found
in
thy
words
and
dealings
.
For
if
there
be
,
presently
Religion
is
wounded
,
then
the
carnal
ones
rejoyce
;
this
is
their
godliness
,
this
is
their
Religion
.
Certainly
a
godly
heart
cannot
but
bleed
exceedingly
,
if
at
any
time
he
hath
in
this
way
been
so
overtaken
,
as
to
make
men
think
the
worse
of
godliness
;
wherers
on
the
other
side
to
be
true
,
righteous
and
faithfull
in
all
thy
wayes
,
as
it
is
an
ornament
to
Religion
;
so
it
maketh
thee
have
an
awe
and
a
reverence
in
the
consciences
of
the
most
profligate
persons
.
Thus
because
John
was
a
just
man
,
therefore
even
Herod
the
King
did
reverence
him
,
Mark
6.
20.
John
was
both
just
and
holy
,
and
this
wrought
reverence
.
Thirdly
,
It
is
a
great
sinne
to
be
thus
rash
and
inconstant
,
because
hereby
a
man
maketh
himself
unfit
for
Gods
service
,
either
in
Church
or
Commonwealth
.
such
an
unfaithfull
man
can
never
do
any
good
,
but
be
scorned
and
reproached
;
as
one
Bishop
was
called
Euripus
in
antiquity
,
for
his
inconstancy
and
mutability
;
and
this
was
the
great
reason
,
why
Paul
doth
with
so
much
earnestnesse
and
affection
take
this
calumny
off
from
himself
;
for
this
would
be
a
special
means
to
bring
his
person
and
Doctrine
into
contempt
:
if
there
had
been
just
cause
to
judge
him
such
a
mutable
man
,
Paul's
preaching
would
never
have
done
good
more
;
as
we
hear
him
saying
at
another
time
,
Gal.
2.
18.
If
I
build
again
the
things
which
I
destroyed
,
I
make
my self
a
transgressour
.
Thus
it
always
falleth
out
,
that
a
man
of
mutable
and
inconstant
principles
,
he
can
never
be
serviceable
to
God
;
for
this
debaseth
him
before
men
,
this
maketh
him
vile
and
contemptible
,
and
thereby
like
a
broken
vessel
that
is
of
no
use
.
Fourthly
,
It
is
a
great
sinne
to
be
thus
inconstant
in
our
words
,
because
it
's
an
abuse
of
our
tongue
,
which
the
Scripture
calleth
a
mans
glory
(
though
some
apply
it
to
the
soul
)
now
for
thy
glory
to
be
a
shame
,
to
have
thy
tongue
accounted
a
lying
tongue
,
a
double
tongue
;
a
false
tongue
;
This
is
an
aggravation
of
thy
wickednesse
.
Lastly
,
As
God
doth
threaten
to
punish
lying
and
deceitfull
tongues
,
so
he
doth
graciously
encourage
all
such
as
are
of
sincerity
in
all
their
words
and
works
.
A
lying
tongue
is
one
of
the
seven
abominations
which
God
hateth
,
Prov.
6.
17.
as
on
the
other
side
,
How
mercifully
doth
God
encourage
some
,
Isa.
63.
8.
for
he
said
,
Surely
they
are
my
people
,
children
that
will
not
lie
,
so
he
was
their
Saviour
.
So
that
if
all
these
particulars
be
laid
together
,
we
may
see
how
necessary
it
is
to
adde
righteousness
to
our
Religion
,
to
be
as
Christ
,
Whose
lips
were
without
guile
in
respect
of
God
and
man
.
Oh
this
will
afford
thee
great
comfort
;
this
will
assure
thee
that
thy
Religion
was
not
hypocrisie
.
It
's
easier
performing
multitude
of
duties
then
to
walk
thus
uprightly
towards
men
;
they
may
be
done
with
more
ease
to
flesh
and
blood
,
yea
they
may
be
the
fuell
to
thy
hearts-pride
and
self-applause
;
but
this
tendeth
really
to
mortifie
sinne
within
thee
,
and
to
cause
thee
to
have
respect
to
all
Gods
commandments
.
SERM.
CXI
.
Of
the
sinfulness
of
Inconstancy
,
and
lightness
in
matters
of
Religion
.
2
COR.
1.
17.
When
I
therefore
was
thus
minded
,
did
I
use
lightness
?
WE
have
treated
of
lightness
and
Inconstarcy
,
as
it
was
expressed
in
civil
things
,
whether
in
our
words
,
Promises
,
or
dealings
between
man
and
man
.
This
you
heard
was
both
a
sin
towards
God
,
and
a
reproach
to
religion
,
yea
unrighteousness
and
falsehood
in
these
outward
affairs
are
so
great
sinnes
,
that
many
times
they
make
the
greatest
wound
in
our
consciences
;
and
Experience
confirmeth
it
,
That
when
a
man
is
converted
to
God
,
and
made
sensible
of
sin
,
the
sinnes
of
his
unrighteousness
doth
most
trouble
his
conscience
;
It
is
longest
e're
he
get
the
pardon
of
these
in
his
own
soul
:
and
the
Reason
may
be
,
because
such
unfaithfulness
in
words
and
dealings
are
condemned
by
the
natural
light
of
our
conscience
;
Even
Heathens
have
been
able
to
judg
such
things
great
sinnes
.
Now
what
is
done
against
natural
light
that
maketh
a
greater
gash
in
the
conscience
.
Hence
the
Omission
of
those
Duties
which
are
meerly
known
by
supernatural
light
is
not
so
grievous
to
us
,
as
when
an
humble
broken-hearted
sinner
is
called
upon
to
believe
in
Christ
,
to
rest
his
soul
upon
him
for
justification
.
How
hardly
is
such
a
contrite
spirit
brought
to
judge
that
unbelief
herein
is
a
great
and
heynous
sin
;
that
God
is
provoked
hereby
;
That
,
as
much
as
lyeth
in
us
we
make
Christ
of
none
effect
:
So
that
,
when
such
a
wounded
conscience
can
complain
of
its
former
unrighteous
,
unjust
,
and
sinfull
wayes
it
once
lived
in
,
yet
it
doth
not
at
the
same
time
bewail
that
great
sin
of
unbelief
,
its
frowardness
,
and
slavishness
,
that
it
doth
not
receive
Christ
as
a
Saviour
;
yea
,
it
rather
judgeth
it
a
duty
to
keep
off
from
a
Promise
,
and
to
question
;
whether
Christ
will
receive
such
a
wretched
sinner
as
he
feeleth
himself
to
be
.
By
which
we
see
,
what
cause
the
people
of
God
have
to
take
heed
of
sin
in
this
kinde
;
for
how
hardly
are
they
healed
!
how
long
may
it
be
ere
thy
conscience
may
be
pacified
thorough
the
blood
of
Christ
.
But
I
proceed
to
a
Second
kinde
of
Inconstancy
,
which
is
of
a
greater
guilt
,
First
,
There
is
an
inconstancy
in
our
Faith
.
When
we
do
lightly
and
uncertainly
receive
the
truths
of
God
,
so
that
we
are
ready
for
one
Faith
one
week
.
and
another
Faith
,
another
week
:
This
is
a
very
dangerous
frame
of
soul
,
when
a
man
is
not
of
a
sound
judgment
,
neither
hath
laid
a
good
foundation
in
Christian
Religion
,
but
,
as
the
Apostle
saith
,
Ephes.
4.
4.
is
like
a
childe
tossed
up
and
down
with
every
wind
of
doctrine
.
Such
are
called
by
the
Apostle
Peter
,
2
Pet.
3.
16.
unlearned
and
unstable
.
In
the
number
of
these
light
and
inconstant
persons
,
we
may
reckon
the
Galatians
,
when
he
chargeth
them
with
their
suddain
Apostacy
,
Gal.
1.
6.
I
marvel
that
you
are
so
soon
removed
from
him
that
called
you
unto
another
Gospel
.
They
were
ready
for
another
Gospel
,
for
other
Teachers
,
who
formerly
had
received
the
Apostle
as
an
Angel
of
God
,
yea
,
as
Jesus
Christ
.
This
lightness
also
was
manifested
in
some
of
Christs
Disciples
,
John
6.
60
,
61.
who
upon
their
misunderstanding
of
some
passages
in
our
Saviours
Sermon
,
judging
them
hard
,
and
absurd
,
from
that
time
went
back
from
him
,
and
walked
no
more
with
him
.
And
truly
are
not
these
times
a
sad
instance
of
the
lightness
and
uncertainty
of
many
men
in
the
Doctrine
of
their
Faith
?
In
how
many
mens
Religion
may
you
finde
Yea
and
Nay
?
How
many
are
destroying
that
which
once
they
did
build
?
Now
nothing
is
more
contrary
to
the
nature
of
Faith
than
this
inconstancy
.
For
,
if
we
do
consider
what
the
Nature
of
Faith
is
,
we
shall
finde
,
that
it
doth
so
autoritatively
bring
the
understanding
into
obedience
of
the
Divine
truth
,
that
it
dare
not
give
way
to
doubtings
,
and
plausible
Objections
of
deceitfull
men
any
more
.
The
Apostle
,
Heb.
11.
1.
giveth
us
a
full
description
of
Faith
,
as
to
this
matter
of
quieting
and
satisfying
the
soule
,
for
he
saith
,
It
s
the
substance
of
things
hoped
for
;
and
ehe
evidence
of
things
not
seen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
opposed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
hath
but
a
meer
apearancy
,
as
Meteors
,
or
rather
,
as
colours
in
the
Rainbow
;
and
truly
,
many
mens
Faith
hath
no
subsistency
at
all
,
it
is
only
in
their
fancy
.
Hence
it
is
,
that
there
is
almost
a
●cepticisme
introduced
into
Religion
,
as
was
once
into
Philosophy
.
But
Faith
doth
consolidate
the
soul
,
and
establish
it
upon
Scripture-grounds
,
which
are
sure
and
unmoveable
.
The
other
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
applyed
to
a
Demonstration
,
that
doth
even
necessitate
the
understanding
to
give
assent
to
it
,
so
that
it
hath
no
power
to
refuse
it
.
Thus
also
it
is
when
the
soul
believeth
,
The
spirit
of
God
through
the
word
so
convinceth
the
heart
,
that
no
demonstration
in
Sciences
nor
objects
to
sense
can
be
more
potent
to
perswade
.
Oh
then
take
heed
of
Inconstancy
in
Principles
of
Faith
.
This
will
argue
thou
art
built
upon
a
sandy
foundation
,
that
thou
dost
believe
such
Doctrines
onely
upon
humane
Motives
,
and
deceitful
grounds
.
Hence
it
is
,
that
the
Apostle
doth
exhort
to
a
full
perswasion
of
minde
,
even
in
those
points
that
were
more
controversal
,
and
disputeable
,
Rom.
14.
5.
How
much
more
then
are
we
to
be
perswaded
fully
in
our
minde
concerning
those
truths
that
are
fundamental
,
and
do
so
immediately
concern
our
Salvation
?
This
uncertainty
then
,
this
Yea
and
Nay
,
in
matters
of
Faith
ariseth
from
a
meer
humane
faith
,
whereby
we
are
carried
out
to
believe
these
things
,
upon
no
better
grounds
,
than
the
Turk
doth
his
Alcoran
,
Education
,
custome
,
and
Universality
.
This
is
the
whole
reason
of
our
Faith
;
whereas
a
Divine
Faith
is
wrought
by
the
Spirit
of
God
,
as
the
efficient
;
it
is
that
which
lifteth
up
the
heart
to
receive
the
Word
as
Gods
word
.
Though
Men
have
never
such
parts
and
understanding
in
the
sense
of
the
Scripture
,
yet
they
cannot
believe
it
,
unless
inabled
thereunto
by
the
Spirit
of
God
.
And
again
,
Divine
Faith
hath
also
a
divine
Motive
,
the
Authority
and
Testimony
of
God
revealed
in
the
Scripture
,
so
that
we
believe
not
because
man
saith
so
,
but
because
it
is
the
Lord
that
speaketh
.
Thus
the
Thessalonians
,
chap.
2
,
13.
are
commended
,
that
they
received
the
Word
,
not
as
the
word
of
men
,
but
as
it
was
indeed
,
the
word
of
God
.
Now
then
,
when
a
mans
Faith
is
wrought
by
Gods
Spirit
,
and
established
upon
Divine
Autority
,
then
it
becomes
more
immoveable
than
the
Heaven
,
and
Earth
,
for
,
as
God
is
alwayes
the
same
,
his
word
is
alwayes
the
same
,
so
is
Divine
Faith
.
This
then
all
are
to
labour
for
,
is
even
a
full
perswasion
in
their
own
minde
,
about
the
truths
of
Religion
,
to
take
heed
of
inconstancy
and
instability
herein
.
We
see
the
Martyrs
could
not
by
any
terrible
menaces
,
or
fair
Promises
,
be
drawn
of
from
the
truths
of
God
they
had
embraced
;
and
was
it
not
because
they
had
a
powerfull
assurance
of
the
truth
of
them
from
Divine
Motives
,
such
as
could
not
fail
?
2.
In
matter
of
our
Conversion
and
Repentance
for
our
sinnes
it
is
very
sad
and
dreadfull
to
shew
Inconstancy
.
To
be
Yea
and
Nay
in
this
respect
,
sometimes
to
mourn
and
complain
of
them
,
and
at
another
time
to
wallow
our selves
in
the
mire
again
;
how
terrible
is
this
?
But
yet
how
frequently
doth
it
fall
out
so
:
what
is
this
but
to
mock
God
,
and
dally
with
our
soules
?
In
times
of
afflictions
,
or
under
quick
convictions
of
Conscience
,
to
be
then
afraid
of
sin
;
then
to
bewail
sin
,
then
to
resolve
against
sin
:
but
when
this
fear
is
over
,
then
to
imbrace
our
Dalilah
again
.
There
are
few
sinners
but
they
come
under
this
crime
of
Inconstancy
in
this
respect
;
for
many
do
not
alwayes
continue
in
an
obstinate
,
sensless
way
;
they
finde
some
thawings
,
and
meltings
of
heart
,
with
Pharaoh
,
and
therefore
cry
out
,
that
God
is
righteous
,
and
they
are
sinners
;
and
they
resolve
to
let
their
Lusts
go
,
as
Pharaoh
did
the
people
of
Israel
;
but
they
quickly
change
their
Resolutions
again
.
Such
therefore
as
finde
these
Yeas
and
Nays
,
these
ebbings
and
flowings
,
let
them
seriously
consider
,
what
an
high
provocation
this
Inconstancy
is
,
of
God
against
their
soules
.
This
unsteadfastness
was
often
complained
of
by
the
Prophets
,
in
the
people
of
Israel
;
They
were
as
so
many
Grashoppers
,
that
leap
up
on
high
from
the
ground
,
but
then
settle
on
it
presently
again
.
In
their
afflictions
they
cryed
out
of
their
Idols
,
they
called
upon
God
;
but
then
proved
like
a
deceitfull
bow
:
and
is
not
this
an
Epidemical
sin
?
What
is
more
ordinary
than
to
be
soul-sick
,
to
be
conscience-smitten
under
some
Sermons
,
or
some
sad
afflictions
,
and
fears
,
but
in
all
these
things
to
have
Reubens
Curse
upon
their
soules
,
unstable
like
water
,
upon
which
you
make
any
impression
,
but
it
receiveth
none
?
It
s
one
of
Solomons
wonderfull
things
,
that
leave
no
footsteps
to
be
observed
,
A
ship
in
the
Sea
,
none
can
tell
which
way
it
passed
.
Thus
it
is
with
many
,
they
sin
,
and
they
repent
;
and
they
repent
,
and
sin
;
insomuch
,
that
when
you
see
them
overcome
with
their
old
lusts
,
and
passions
,
would
you
think
they
were
ever
the
men
,
that
prayed
so
,
that
resolved
so
?
you
cannot
see
the
least
footsteps
of
any
such
Repentance
.
Now
,
that
all
may
be
afraid
of
such
lightness
,
First
,
If
there
be
reason
at
any
time
for
thee
to
look
upon
thy
sinnes
,
as
bitter
and
terrible
,
the
same
will
hold
at
all
times
.
Oh
the
time
hath
been
,
when
in
thy
thoughts
such
sinnes
thou
hast
committed
were
intolerable
,
the
memory
of
them
was
as
gall
and
wormewood
.
Thou
didst
cry
out
,
take
them
away
,
or
that
the
Lord
would
pardon
them
.
Now
do
but
consider
,
Is
there
not
the
same
reason
still
to
think
so
?
Is
sin
grown
any
better
?
Is
it
less
damning
?
Is
it
less
sinfull
to
God
then
it
was
formerly
?
Know
then
,
sin
is
not
altered
,
that
is
,
hath
as
terrible
guilt
as
ever
;
but
thou
art
changed
;
those
convictions
,
those
powerfull
Operations
of
the
Spirit
of
God
are
not
happily
now
upon
thee
;
they
are
witdrawn
,
and
thou
art
left
to
thy
own
natural
corrupt
self
.
Remember
then
thy self
,
saying
,
The
time
was
,
no
serpent
or
toad
was
more
odious
to
me
than
my
sinnes
:
the
time
was
,
when
night
and
day
they
were
a
burden
and
torment
to
me
;
but
now
they
grieve
me
not
,
they
trouble
me
not
;
sin
is
not
changed
,
but
I
am
changed
.
2.
Consider
this
,
For
thee
to
sin
after
such
convictions
and
terrors
,
doth
admit
of
the
greater
aggravation
;
because
it
is
done
against
sense
,
and
experience
of
the
bitterness
thereof
:
it
s
committed
against
more
experimental
and
practical
knowledg
,
which
maketh
any
sin
to
be
exceeding
sinfull
.
Those
senseless
wicked
men
,
who
run
into
all
excess
of
impiety
,
and
have
no
troubles
of
heart
,
they
know
not
what
they
do
,
they
cannot
tell
,
whether
it
be
a
bitter
and
evil
thing
or
no
to
depart
from
God
.
They
indeed
hear
the
Word
of
God
,
and
the
Ministers
of
God
say
,
that
though
sin
be
sweet
,
yet
at
last
it
will
bite
like
an
adder
,
and
sting
like
a
serpent
:
they
hear
them
say
,
that
the
evil
of
sin
is
far
greater
than
the
evil
of
any
punishment
and
torment
;
but
they
think
them
words
only
;
they
never
had
any
experience
or
taste
of
any
sech
bitterness
:
But
it
is
otherwise
with
thee
;
thou
hast
had
wounds
in
thy
heart
,
the
terrors
of
God
have
fallen
upon
thee
.
The
Law
hath
appeared
in
its
accusing
and
condemning
power
;
therefore
thou
art
the
more
inexcusable
who
wilt
run
into
this
fire
,
when
thou
hast
been
burnt
with
it
;
yea
,
with
this
taste
,
there
hath
been
practical
light
,
and
experimental
knowleg
;
and
therefore
thy
sin
is
the
greater
:
a
general
knowledg
of
any
thing
is
but
confused
and
weak
in
respect
of
a
practical
and
experimental
one
.
Hence
wicked
men
are
said
not
to
know
God
,
because
they
have
onely
a
general
knowledg
,
they
do
not
practically
improve
this
,
so
as
to
love
God
,
to
fear
him
,
and
obey
him
.
If
then
thou
hast
been
in
the
pains
and
torments
of
sin
,
and
yet
wilt
venture
on
the
committing
of
it
,
who
will
pitty
thee
?
If
a
man
should
be
brought
out
of
Hell
torments
,
to
live
here
upon
earth
,
and
yet
would
commit
sin
again
,
would
any
have
compassion
on
such
a
man
,
if
afterwards
he
should
be
damned
.
Thus
it
is
with
that
man
,
who
hath
the
beginnings
of
Hell
already
upon
him
:
its
Gods
mercy
that
he
giveth
thee
such
a
taste
of
Hell
in
thy
conscience
,
that
thou
mayst
fly
from
sin
:
But
if
,
for
all
this
,
thou
wilt
be
worse
than
a
fool
,
that
no
experience
will
teach
thee
,
then
how
just
is
it
with
God
to
deliver
thee
up
irrecoverably
unto
Eternal
wrath
?
3.
This
Inconstancy
is
nothing
but
a
mocking
of
God
,
and
dallying
in
every
man
a
lyar
;
but
to
be
a
lyar
in
thy
Repentance
,
a
lyar
in
thy
sorrow
for
sin
,
This
is
the
most
abominable
and
detestable
of
all
.
Take
heed
then
of
having
an
heart
and
a
heart
,
as
the
Scripture
calleth
it
,
in
these
things
:
An
heart
to
cry
out
of
sin
,
and
an
heart
to
receive
and
imbrace
it
again
.
Hence
,
In
the
4th
place
,
Because
of
this
Hypocrisie
,
and
false-dealing
with
God
,
it
may
be
just
with
him
for
ever
to
forsake
thee
:
so
as
to
deliver
thee
up
to
an
impenitent
heart
,
never
to
have
the
least
fear
,
or
sorrow
about
sin
any
more
.
Pharaoh
,
that
sometimes
had
relentings
upon
him
,
yet
at
last
was
so
hardened
that
he
never
melted
more
;
and
the
nearer
he
grew
to
his
destruction
,
the
more
stupid
he
was
.
Thus
the
people
of
Israel
,
who
had
so
often
dealt
unfaithfully
with
God
,
in
a
seeming
manner
,
repenting
,
but
afterwards
turning
back
to
their
lusts
again
,
were
at
last
delivered
up
to
blinde
eyes
,
to
deaf
ears
,
to
hard
hearts
,
never
to
understand
and
to
be
converted
,
as
we
have
it
Isa.
6.
9
,
10.
As
Aguish
Fits
holding
very
long
,
at
last
end
in
a
Consumption
:
Thus
thou
who
hast
often
had
troubles
,
and
workings
of
heart
about
sin
;
yet
falling
often
into
them
again
,
may
become
forsaken
for
ever
,
as
Saul
was
;
the
Lord
never
meeting
thee
more
in
any
Ordinance
.
The
Last
Particular
,
wherein
lightness
and
Inconstancy
is
a
great
sin
,
as
it
relateth
to
spirituall
things
,
is
,
In
the
Promises
,
and
Resolutions
,
or
Vowes
that
may
be
made
to
God
.
I
shall
not
treat
of
a
Religious
Vow
,
or
a
Promise
by
Oath
,
at
this
time
:
only
I
shall
insist
upon
such
Promises
and
Purposes
as
we
may
make
unto
God
at
any
time
;
as
First
,
In
times
of
great
Afflictions
and
streights
:
when
the
fear
of
death
or
any
other
judgment
is
upon
us
,
how
ready
are
we
to
make
Promises
both
to
men
and
God
,
that
if
ever
he
will
recover
us
,
if
ever
he
will
give
health
again
,
then
we
will
walk
more
carefully
,
abstain
from
the
sinnes
we
were
addicted
unto
,
as
Pharaoh
cryed
out
,
Take
away
this
judgment
,
this
once
:
Thus
we
say
,
if
God
will
try
me
once
more
,
then
what
a
Reformed
man
will
I
be
?
But
if
God
spare
thee
,
then
how
quickly
are
such
holy
Purposes
forgotten
?
Now
you
are
to
know
,
this
is
a
great
aggravation
of
thy
sin
to
promise
thus
to
God
,
to
purpose
thus
before
God
,
and
then
to
deal
falsly
.
Yet
what
slight
and
formal
thoughts
have
people
concerning
such
Promises
?
But
one
day
thou
wilt
finde
the
heynousness
of
thy
false
heart
herein
.
A
second
time
,
when
we
are
to
make
Promises
to
God
,
is
at
the
Sacrament
of
the
Lords
Supper
?
where
the
consciences
of
men
are
so
far
awed
,
that
they
engage
themselves
to
God
,
and
renew
their
Covenant
with
him
,
to
walk
with
more
care
and
fear
than
ever
before
.
But
how
much
Yea
and
Nay
is
therein
many
Communicants
?
Who
would
think
thou
shouldest
be
so
careless
and
negligent
man
,
after
such
solemn
Stipulations
made
with
God
?
Oh
how
little
are
these
Promises
thought
of
,
that
we
frequently
make
to
God
?
And
if
it
be
●o
sinfull
to
break
a
Promise
made
to
man
,
how
much
more
to
God
?
Thou
hast
not
lyed
to
man
,
said
Peter
to
Ananias
,
Act.
5.
4.
And
Satan
is
said
to
fill
his
heart
,
to
make
him
do
so
.
To
how
many
may
we
say
,
alter
such
Promises
made
to
God
,
but
broken
,
why
hath
Satan
filled
thy
heart
to
lye
unto
God
?
It
is
Solomons
Advice
concerning
Vowes
and
Promises
made
to
God
,
That
we
should
not
be
hasty
and
rash
in
such
things
,
Eccles.
5.
2.
with
this
Reason
,
For
God
is
in
heaven
,
and
thou
in
earth
.
He
is
an
Insuate
glorious
God
;
and
thou
a
poor
worm
upon
the
earth
.
Surely
this
negligence
in
people
generally
to
fullfill
their
Promises
made
to
God
should
be
more
seriously
bewailed
than
it
is
.
Your
Baptismy
,
The
Lords
Supper
,
they
are
Covenants
made
with
God
;
there
is
a
renewed
Promise
made
to
God
in
Sacramental
Administrations
,
that
we
will
be
the
Lords
,
that
we
will
not
live
to
the
world
,
or
sin
,
but
to
God
alone
.
Now
,
take
heed
of
perfidiousness
in
this
particular
.
Thou
takest
Gods
Name
in
vain
,
in
this
case
;
and
he
will
not
hold
such
guiltless
:
Yea
,
there
is
never
a
Prayer
that
we
pray
unto
God
,
but
there
is
implicitely
a
Promise
made
to
God
,
that
if
he
will
grant
our
Requests
,
we
will
gloryfie
his
name
by
an
holy
and
godly
life
.
Take
heed
then
of
being
judged
out
of
thy
own
mouth
:
God
,
at
that
Day
of
Judgment
,
will
bring
thy
own
words
,
thy
own
Promises
against
thee
.
Oh
be
able
to
say
with
Paul
,
in
the
Text
,
even
to
God
himself
,
When
I
thus
purposed
to
reform
,
to
become
a
new
man
,
did
I
then
use
lightness
?
did
I
purpose
according
to
the
flesh
?
SERM.
CXII
.
Of
walking
according
to
the
flesh
.
2
COR.
1.
17.
Or
the
things
that
I
purpose
,
do
I
purpose
according
to
the
flesh
?
IN
these
words
the
Apostle
doth
remove
the
Second
sinfull
Cause
from
himself
that
useth
to
make
men
change
their
purposes
,
and
that
is
,
A
respect
to
carnal
Considerations
.
Men
that
look
only
to
their
Profits
,
to
their
Greatness
and
Honor
,
such
must
needs
be
mutable
and
inconstant
,
like
the
Camelion
,
turning
into
the
colour
of
every
object
they
come
nigh
;
which
Aristotle
attributeth
to
fear
in
that
creature
,
if
there
be
any
such
thing
.
And
thus
when
men
purpose
and
design
,
but
fear
of
losing
some
carnal
Advantages
their
hearts
are
set
upon
,
causeth
them
to
be
Yea
and
Nay
,
to
resolve
,
and
then
to
unresolve
;
to
promise
,
and
then
to
break
promises
.
For
,
as
in
Speculatives
,
Conclusions
are
according
to
the
nature
of
Principles
from
when
they
flow
;
so
,
in
all
Practicalls
,
our
Actions
are
coloured
according
to
the
Ends
we
propound
to
our selves
.
Now
the
corrupt
Principle
,
which
Paul
doth
here
disavow
,
is
,
To
purpose
things
according
to
the
flesh
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
is
spoken
oppositely
to
the
willing
of
things
according
to
the
Principles
of
Godliness
revealed
in
the
Word
;
or
,
as
in
other
places
to
the
Spirit
;
for
,
to
walk
in
the
flesh
,
and
to
walk
in
the
Spirit
,
Rom.
8.
are
made
immediately
opposite
to
one
another
.
Now
this
Phrase
,
According
to
the
flesh
,
hath
a
Threefold
signification
in
Scripture
:
First
,
it
signifyeth
That
which
is
done
according
to
the
meer
humane
nature
without
any
corruption
.
Thus
Christ
is
said
,
Rom.
1.
3.
to
be
born
of
the
seed
of
David
,
according
to
the
flesh
.
That
Opposition
doth
evidently
demonstrate
against
Socinians
,
that
there
is
another
nature
in
him
,
which
is
,
his
Godhead
,
so
1
Pet.
3.
18.
he
is
said
to
be
put
to
death
in
the
flesh
.
2.
This
Expression
doth
sometimes
singnifie
The
External
Priviledges
,
whether
civil
or
Ecclesiastical
,
and
the
glorious
Respects
that
may
accompany
Cor.
5.
16.
We
know
no
man
after
the
flesh
,
no
not
Christ
himself
:
That
is
,
We
do
not
attend
to
any
External
or
sensible
Considerations
that
may
be
had
from
Christ
;
but
our
hearts
are
wholly
carryed
out
in
a
way
of
believing
on
him
,
even
as
our
Saviour
saith
,
Luke
8.
21.
My
Mother
,
and
my
brethren
,
are
they
which
hear
the
word
of
God
,
and
do
it
.
Thus
some
are
said
to
glory
,
and
to
have
confidence
in
the
flesh
,
which
Paul
renounceth
,
Phil.
3.
4.
and
that
was
in
the
Priviledges
of
the
Church
of
Israel
.
So
that
any
external
thing
in
Religion
,
though
it
be
vouchsafed
as
a
Priviledg
by
God
,
yet
it
is
but
flesh
,
in
respect
of
the
gracious
works
of
Gods
Spirit
.
Thus
there
is
a
Jew
and
Circumcision
in
the
flesh
,
and
a
Jew
and
Circumcision
in
the
Spirit
,
which
is
good
to
be
observed
;
for
of
too
many
mens
Religion
may
you
apply
that
which
is
spoken
in
another
case
,
it
is
flesh
,
and
not
spirit
.
This
we
are
to
press
much
upon
you
,
that
in
prayer
,
in
Ordinances
,
in
all
approaches
to
God
,
you
be
a
spiritual
people
,
not
carnal
,
resting
upon
Externals
only
.
3.
This
Expression
,
according
to
the
flesh
,
is
most
frequently
for
a
corrupt
Principle
within
us
,
according
to
which
we
direct
and
order
our
course
.
Thus
flesh
,
in
the
Scripture
,
signifieth
the
whole
man
,
as
it
is
corrupt
,
comprehending
in
it
,
not
onely
the
Sensitive
and
inferior
part
of
a
man
,
but
his
Rational
also
;
hence
Col.
2.
18.
We
have
a
fleshly
minde
.
and
Gal
5.
Idolatries
,
Heresies
,
which
are
in
the
minde
,
are
said
to
be
the
fruit
of
the
flesh
.
It
is
true
,
Ephes.
2.
3.
there
seemeth
to
be
a
Distinction
,
because
it
is
said
,
fulfilling
the
desires
of
the
flesh
,
and
of
the
minde
;
but
even
there
the
minde
is
flesh
;
and
the
meaning
of
the
Apostle
is
,
to
distinguish
of
sinnes
:
some
whereof
arise
from
the
Sensitive
Appetite
,
as
Drunkenness
,
Uncleanness
:
others
from
the
Understanding
,
as
desire
of
Vain-glory
,
Idolatry
,
Heresie
,
&c.
all
which
are
the
flesh
in
a
large
comprehension
.
Now
,
in
this
sense
the
Apostle
taketh
it
here
,
He
did
not
purpose
according
to
the
flesh
,
that
is
,
according
to
corrupt
and
sinfull
Principles
within
him
,
but
in
all
such
things
was
guided
by
the
Spirit
of
God
,
determining
upon
those
things
wherein
he
might
most
promote
Gods
honour
,
and
the
Churches
good
.
We
see
this
Apostle
,
2
Cor.
10.
3.
speaking
very
affectionately
in
this
point
against
those
Corinthians
,
who
accused
him
,
as
walking
according
to
the
flesh
;
which
he
denyeth
;
saying
,
That
though
he
walk
in
the
flesh
,
yet
he
doth
〈◊〉
〈◊〉
after
it
:
he
did
not
use
carnal
weapons
,
such
as
humane
wisdome
,
ex●…
worth
,
and
greatness
,
with
carnall
Policy
,
to
destroy
what
opposed
it self
against
the
Gospel
.
From
the
Words
thus
explained
,
Observe
,
That
a
purposing
,
and
walking
according
to
sinfull
,
Carnal
Principles
,
must
needs
make
a
man
very
instable
,
and
mutable
.
The
Apostle
in
this
defence
doth
plainly
suppose
,
that
this
is
an
ordinary
cause
to
make
men
inconstant
in
all
their
wayes
;
hope
of
getting
,
and
fear
of
losing
,
doth
cause
a
continual
ebbing
and
flowing
in
our
affections
:
where
〈◊〉
have
not
one
immoveable
Principle
fixed
and
settled
to
walk
by
,
there
must
be
frequent
variations
:
for
new
lusts
do
beget
new
actions
;
and
the
creature
being
driven
up
and
down
with
uncertainties
,
so
they
must
be
that
adhere
thereunto
.
A
man
cannot
stand
steadfastly
upon
a
round
running
bowl
,
or
upon
slippery
ice
:
and
such
are
all
the
Creatures
:
Insomuch
,
that
he
that
would
be
,
as
is
said
of
Christ
,
The
same
yesterday
,
and
to
day
,
and
for
ever
,
must
take
the
word
of
God
for
his
Rule
,
which
is
unchangeable
,
invariable
,
and
abideth
for
ever
.
To
discover
this
Truth
more
fully
,
let
us
instance
in
some
particulars
,
of
the
Principles
of
flesh
,
which
all
by
nature
,
according
to
their
reipective
temptations
,
are
prone
to
follow
.
And
first
,
Earthly
Profit
,
and
Worldy
advantages
,
are
a
sweet
bait
of
the
flesh
,
which
allure
many
.
Insomuch
,
that
they
resolve
and
purpose
upon
no
other
thing
,
than
what
is
accommodated
thereunto
;
and
therefore
are
pro
and
contra
,
for
,
and
against
,
even
as
this
Principle
of
earthly
Profit
doth
move
them
.
These
make
the
world
their
God
,
Mammon
their
God
,
and
as
the
Godly
submitteth
all
his
Purposes
and
Resolutions
to
Gods
will
:
this
he
intendeth
,
if
God
will
;
this
he
supposeth
to
do
,
if
God
permit
:
so
doth
a
man
inflamed
to
this
carnal
Principle
of
Profit
,
order
all
things
with
subordination
thereunto
;
this
he
will
do
,
if
his
Profit
require
it
;
This
he
will
do
,
if
his
Profit
command
it
.
the
Papacy
of
Rome
may
notoriously
be
charged
with
this
Principle
of
flesh
,
in
all
their
designes
,
which
are
only
to
advance
the
Popes
Crown
,
and
to
nourish
the
Moncks
bellies
.
The
Apostle
speaketh
of
some
who
accounted
gain
godliness
,
2
Tim.
6.
5.
Such
ought
to
be
so
odious
to
us
,
that
the
Apostle
commands
us
to
turn
away
from
them
.
The
same
Apostle
at
another
time
doth
,
even
with
weeping
,
speak
of
others
,
who
minde
earthly
things
,
Phil.
3.
19.
Wonder
not
then
,
if
those
who
walke
by
this
Principle
of
the
flesh
,
they
will
get
profit
and
wealth
though
they
lose
God
,
Heaven
,
and
their
own
soules
:
that
they
those
soules
as
well
as
their
bodies
seem
to
be
of
the
dust
,
if
they
are
driven
away
,
as
the
dust
before
every
winde
,
having
no
consistency
atall
.
Did
not
this
desire
of
profit
make
Judas
turn
such
an
Apostate
,
of
a
Disciple
of
Christ
,
to
be
a
perfidious
Traytor
?
Did
not
the
Love
of
this
present
world
make
Demas
to
forsake
Paul
?
So
that
you
see
,
all
those
must
necessarily
be
unconstant
in
Religion
,
who
have
no
better
Principle
to
move
them
than
eartly
Respects
and
Advantages
.
These
are
like
Esau
,
called
therefore
a
prophane
Person
,
Heb.
12.
16.
because
,
for
a
morsel
of
meat
,
he
sold
his
Birthright
.
This
argueth
a
man
to
be
prophane
,
when
he
hath
an
higher
esteem
of
Mony
,
of
Riches
and
Wealth
,
than
of
Religious
things
.
Oh
,
say
rather
,
Let
mony
perish
than
my
soul
perish
;
let
wealth
and
profit
go
,
rather
than
peace
and
quietness
of
a
good
conscience
.
A
Second
Principle
of
the
flesh
,
which
maketh
men
inconstant
,
is
An
inordinate
desire
of
Greatness
and
Honour
above
others
.
They
that
walk
by
this
,
must
be
black
and
white
;
now
say
,
and
than
deny
,
according
as
those
are
affected
from
whom
they
exspect
Advancement
.
This
secret
Ambition
is
accompanyed
with
a
vehement
heat
,
and
drought
of
the
soul
,
making
a
man
restless
,
till
their
desires
be
accomplished
.
Neither
may
we
think
the
Heathens
onely
to
be
blamed
for
these
proud
affectations
.
We
see
even
the
Apostles
twice
contending
about
Primacy
and
Superiority
;
which
is
the
greater
wonder
,
if
we
consider
the
meanness
of
their
own
condition
they
were
in
,
as
also
of
Christ
their
Master
;
and
yet
,
more
wonder
it
is
,
if
we
remember
how
frequently
our
Saviour
did
inform
them
of
Persecutions
,
and
saddest
Calamities
for
his
sake
.
We
read
likewise
of
Diotrephes
,
3
John
9.
who
loved
to
have
the
preheminence
,
and
would
not
own
,
no
not
the
Apostle
John
himself
.
Now
,
those
that
walk
by
such
Principles
of
pride
and
ambition
,
they
must
needs
be
like
a
materia
prima
,
ready
to
receive
any
form
.
They
flatter
,
they
dissemble
;
they
commend
,
they
dispraise
;
and
thus
debased
they
are
,
that
afterwards
they
may
be
exalted
.
Now
nothing
is
more
odious
and
abominable
to
a
sincere
man
,
than
such
mutability
and
uncertainty
.
Hence
Christians
of
old
were
called
the
just
and
holdfast
men
.
It
was
not
thus
with
John
Baptist
,
of
whom
,
saith
our
Saviour
,
What
went
ye
out
to
see
?
a
read
shaken
with
the
winde
.
No
,
he
did
faithfully
and
constantly
discharge
his
duty
,
without
any
fear
of
men
;
But
how
many
may
we
go
out
to
see
,
as
reeds
shaken
with
every
winde
?
And
as
the
reed
must
grow
in
some
mire
,
so
must
such
mutable
persons
have
some
carnal
respect
to
encourage
them
.
Those
that
climbe
up
to
high
places
are
apt
to
have
their
heads
grow
giddy
,
and
to
be
unsteadfast
;
so
that
,
when
men
lay
this
as
a
foundation
,
I
will
have
Preferment
,
I
will
have
Honor
and
greatness
;
though
it
damn
me
;
this
man
walketh
upon
slippery
ice
,
and
no
wonder
if
he
often
fall
.
3.
Another
carnal
Principle
,
which
maketh
Inconstancy
in
all
our
wayes
,
Pleasing
of
men
.
When
a
man
maketh
this
his
Rule
he
must
change
often
,
and
be
as
a
shadow
,
which
moveth
whoily
according
to
the
motion
of
the
body
,
stoopeth
when
that
stoopeth
,
and
is
upright
when
that
is
upright
.
The
Apostle
doth
notably
disclaim
such
a
sinfull
distemper
,
saying
,
Galat.
1.
10.
If
I
should
please
men
,
I
could
not
be
the
servant
of
Christ
.
Man
is
a
mutable
creature
,
subject
to
different
apprehensions
,
to
different
affections
,
loving
one
thing
one
day
,
and
hating
it
at
another
.
Then
must
they
also
,
who
would
please
men
,
be
prepared
for
all
formes
and
postures
:
insomuch
,
that
a
man
cannot
live
in
greater
bondage
and
slavery
,
tan
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
peoples
ape
;
or
to
study
the
humouring
of
those
we
have
to
deal
with
.
If
thou
art
guilty
of
this
man-pleasing
,
thou
art
never
able
to
do
thy
duty
;
thou
canst
not
reprove
and
punish
sin
;
thou
canst
not
be
just
and
righteous
in
thy
place
.
Our
Saviour
said
to
his
Disciples
,
How
can
you
belive
,
which
receive
glory
of
one
another
?
John
5.
44.
and
do
not
seek
the
glory
of
God
only
?
Certainly
,
till
we
study
to
please
God
alone
in
our
lives
,
and
aim
at
his
glory
,
who
is
alwayes
the
same
,
we
must
be
unstable
as
water
,
and
be
a
lyar
to
every
man
.
We
read
of
some
who
did
believe
in
Christ
,
yet
dared
not
to
make
Profession
thereof
,
for
fear
of
the
Jews
:
Here
was
a
desire
to
please
men
rather
than
God
.
But
can
the
good
word
,
and
favour
of
men
deliver
thee
from
the
wrath
of
God
in
thy
conscience
?
and
eternal
torments
hereafter
?
When
Judas
pleased
the
Chief
Priests
,
in
betraying
of
Christ
;
could
they
comfort
him
in
the
Agonies
of
his
conscience
?
yea
,
when
he
bewailed
his
sin
:
They
say
,
What
is
that
to
us
?
look
thou
to
that
,
Mat.
17.
4.
Such
miserable
tormentors
instead
of
comforters
will
all
those
men
be
,
whom
thou
hast
pleased
,
to
displease
God
.
5.
Time-serving
is
a
Principle
,
which
whosoever
walketh
by
,
must
be
as
destructive
change
,
and
a
perfective
change
:
thus
it
is
also
in
Divinity
,
and
the
Latter
is
absolutely
commanded
by
God
,
when
Errors
or
Prophaneness
have
,
like
a
gangrene
,
spread
over
the
whole
Church
:
but
of
that
in
its
time
.
We
are
now
speaking
of
that
sinfull
change
whereby
people
accommodate
themselves
to
the
times
they
live
in
,
and
therefore
judg
of
truth
,
judg
of
the
holy
things
of
God
,
as
Jeroboam
did
,
with
subordination
to
State-Interests
.
This
is
the
great
carnal
Policy
that
the
Wise-men
of
the
world
admire
;
as
if
the
true
Doctrines
of
Christ
were
not
alwayes
the
same
:
as
if
a
thing
might
be
the
worship
of
God
one
time
,
and
Idolatry
at
another
:
as
if
the
same
thing
might
be
the
Doctrine
of
Christ
at
one
time
,
and
Heresie
at
another
:
as
if
that
of
Cusanus
were
true
,
though
otherwise
not
a
very
bad
man
,
That
the
Scripture
is
to
be
understood
according
to
the
present
state
and
Affairs
of
the
Church
;
and
therefore
,
saith
he
,
We
are
not
to
wonder
,
if
at
one
time
some
Customes
and
Usages
be
exacted
in
a
Church
,
which
,
at
another
time
are
to
be
decryed
and
refused
.
But
certainly
the
Scripture
is
a
Rule
of
Faith
and
Manners
in
all
Ages
,
in
all
Changes
and
Revolutions
.
Though
Kingdomes
and
States
may
alter
,
yet
the
Scriptures
are
the
same
still
,
and
what
was
once
the
Doctrine
,
Worship
,
and
Order
of
Christ
,
is
still
the
same
.
Lastly
,
That
all
Particulars
may
be
comprehended
in
one
,
To
live
according
To
set
up
our selves
as
the
Alpha
and
Omega
;
to
enjoy
our selves
,
and
to
use
all
things
,
yea
God
himself
,
in
subordination
thereunto
.
Thus
this
love
of
a
mans
self
,
even
to
the
hatred
of
God
,
is
that
which
maketh
us
put
on
multiform
shapes
;
it
is
that
which
maketh
us
bend
and
bow
,
and
comply
in
all
things
.
For
,
if
we
did
love
the
Honour
and
glory
of
God
,
more
than
our
own
selves
,
as
we
ought
to
do
,
then
we
should
not
attend
to
self-advantages
,
but
Gods
glory
and
honor
:
So
that
we
may
say
,
This
Self-love
is
the
Beelzebub
sin
;
it
is
like
Pharaohs
lean
Kine
,
that
devoureth
all
it
meeteth
with
.
Why
doth
a
man
pursue
this
thing
one
time
,
and
then
oppose
it
again
?
Why
doth
he
build
,
and
then
destroy
it
again
?
It
is
only
for
Self
.
No
wonder
then
,
if
our
Saviour
laying
down
a
fundamental
Qualification
in
his
Disciples
,
requireth
,
that
a
man
should
deny
himself
,
Mat.
16.
24.
and
truly
,
he
that
cannot
deny
himself
,
he
will
certainly
deny
God
,
and
Christ
;
he
will
deny
the
true
Faith
of
Christ
,
when
he
is
plunged
into
extream
temptations
.
Self-denyal
then
is
that
which
will
make
a
man
deservedly
be
called
homo
quadratus
,
better
than
he
in
Aristotle
;
for
he
is
settled
upon
such
a
sure
and
immoveable
Rock
,
that
he
will
abide
the
same
under
all
stormes
and
tempests
.
In
the
next
place
we
are
to
shew
,
What
are
those
Principles
and
rules
of
grace
we
ought
to
walk
by
,
opposite
to
those
of
the
flesh
,
that
some
may
alwayes
be
steadfast
,
and
immoveable
in
the
work
of
the
Lord
.
But
for
the
present
,
we
may
by
Use
of
Instruction
be
informed
what
to
exspect
from
any
carnal
man
;
he
will
never
be
faithfull
to
God
,
and
man
,
he
will
change
and
alter
according
to
earthly
respects
:
and
therefore
every
such
man
is
a
lyar
,
both
towards
God
,
and
man
.
Constantine
did
once
,
by
way
of
stratagem
,
make
as
if
he
were
turned
Arrian
,
and
published
,
That
all
who
would
not
Arrianize
should
lose
their
Preferment
,
and
be
deprived
of
his
favour
.
Hereupon
their
were
very
many
began
to
change
their
Religion
,
many
did
deny
the
Deity
of
Christ
.
But
when
he
had
discovered
them
enough
,
then
those
few
who
would
not
deny
the
truth
,
and
imbrace
Arrianism
,
though
it
was
to
their
great
loss
,
he
imbraced
and
incouraged
;
and
,
as
for
the
other
Apostates
he
threw
them
off
,
saying
,
That
they
,
who
were
not
faithfull
to
God
,
would
never
be
so
to
him
.
Now
,
from
all
natural
men
,
who
walk
by
no
Scripture-Principles
,
but
the
lusts
of
their
own
hearts
;
you
cannot
exspect
any
better
:
they
never
followed
Christ
,
but
for
the
loaves
,
and
therefore
,
when
they
fail
,
they
will
also
withdraw
.
These
are
like
the
Mill
,
that
goeth
no
longer
than
the
waters
drive
it
.
No
wonder
then
,
if
godly
wen
finde
them
to
love
to
day
,
and
to
hate
to
morrow
;
for
they
do
thus
even
to
God
himself
.
Take
heed
then
of
purposing
the
things
of
thy
soul
after
the
flesh
;
for
then
all
those
present
affections
will
presently
dye
,
and
wither
within
thee
.
Thou
wilt
not
long
hold
in
the
same
minde
,
but
we
shall
quickly
see
it
changed
,
and
thee
falling
off
.
Therefore
,
as
David
prayed
,
when
he
saw
the
people
offer
willingly
,
1
Chron.
29.
18.
O
Lord
God
keep
this
for
ever
in
the
hearts
of
thy
people
.
So
we
may
pray
for
thee
,
when
at
any
times
manifesting
some
desires
,
some
affections
,
to
what
is
good
,
O
Lord
keep
this
for
ever
in
their
hearts
.
SERM.
CXIII
.
Of
Principles
in
general
,
and
a
godly
mans
in
particular
.
2
COR.
1.
17.
Or
the
things
that
I
purpose
,
do
I
purpose
according
to
the
flesh
?
HItherto
we
have
been
discovering
what
principles
of
flesh
there
are
,
which
natural
men
do
walk
by
,
whereby
they
are
made
so
mutable
and
inconstant
.
We
are
now
to
shew
the
godly
mans
principles
,
who
purposeth
things
according
to
the
Spirit
,
and
thereby
he
is
alwayes
the
same
,
because
God
and
the
Scripture
is
alwayes
the
same
;
yea
hereby
as
Nazianzen
saith
,
it
may
be
said
of
him
as
of
God
(
though
with
infinite
disproportion
)
I
am
God
,
and
change
not
:
So
the
godly
man
having
the
Image
of
God
stampt
upon
him
,
he
is
godly
,
and
he
changeth
not
.
But
before
we
come
to
specifie
the
principles
of
the
godly
who
purpose
after
the
Spirit
,
let
us
take
notice
of
something
in
the
general
,
relating
both
to
the
spiritual
and
carnal
man
:
As
First
,
Herein
are
men
differenced
from
bruit
beasts
,
that
they
are
carried
forth
to
operations
by
some
principles
within
them
,
where
as
the
bruits
are
acted
by
a
natural
instinct
.
The
Schoolmen
make
a
Question
,
Whether
the
bruit
beasts
do
worke
for
some
end
,
or
no
?
And
they
conclude
negatively
,
because
they
have
no
reason
or
understanding
;
yet
by
God
,
the
first
cause
,
they
are
acted
to
an
end
,
which
they
do
not
understand
:
according
to
that
Rule
,
Opera
naturae
,
sunt
opera
intelligentiae
.
But
now
man
he
being
a
rational
creature
,
as
he
hath
some
end
to
which
he
referreth
all
his
actions
;
so
he
hath
several
principles
guiding
of
him
to
that
end
.
These
principles
are
like
the
wings
to
the
Bird
,
the
oars
to
the
ship
;
legs
to
a
man
to
bring
him
to
his
end
.
So
that
principles
having
such
powerfull
influence
into
what
a
man
doth
;
it
behoveth
a
man
above
all
to
look
to
them
,
to
have
sanctified
and
spiritual
principles
,
to
consult
,
choose
,
and
act
by
.
Secondly
,
These
principles
whereby
all
men
do
walke
,
are
either
speculative
,
or
practical
,
such
as
regard
truth
,
to
be
imbraced
,
or
good
to
be
practised
.
Indeed
there
are
in
all
men
some
general
and
common
principles
;
but
of
those
we
speak
not
.
There
are
superadded
to
these
,
acquired
principles
,
or
infused
;
and
these
are
more
proxim
and
particular
than
the
former
.
It
is
a
general
remote
principle
,
That
good
is
to
be
imbraced
,
evil
to
be
avoided
.
But
(
alas
)
come
to
the
practical
improvement
of
this
,
and
then
you
would
think
the
clean
contrary
were
true
,
that
evil
only
was
to
be
loved
,
and
good
to
be
eschewed
;
and
the
reason
is
,
because
the
corrupt
heart
of
man
acquireth
practical
sinfull
principles
Thirdly
,
Such
is
the
universal
corruption
of
man
by
nature
,
till
regenerated
,
that
all
the
principles
he
walketh
by
are
sinfull
,
carnal
,
and
earthly
.
And
therefore
Paul
alledgeth
out
of
the
Psalms
,
Rom.
3.
That
there
is
none
understandeth
,
none
seeketh
after
God
,
there
is
none
that
doth
good
,
no
not
one
.
And
is
it
any
wonder
?
For
can
men
of
corrupt
principles
do
holy
actions
?
Every
man
is
as
his
principles
are
;
they
make
him
a
good
tree
,
or
a
bad
tree
.
As
a
man
is
affected
,
so
he
judgeth
,
so
he
loveth
,
so
he
hateth
,
so
he
liveth
and
worketh
in
all
things
.
Hence
with
the
Schoolmen
,
we
have
often
this
assertion
,
That
what
principles
are
to
conclusions
,
the
same
is
the
end
in
things
to
be
done
.
And
therefore
as
from
false
principles
a
man
can
never
gather
true
conclusions
;
so
neither
from
a
corrupt
end
is
a
man
ever
able
to
perform
a
good
action
.
They
have
also
another
Ru●e
,
That
what
the
forme
is
in
natural
things
giving
being
unto
them
,
the
same
is
the
end
in
moral
things
,
and
that
humane
actions
are
specified
from
the
end
.
They
are
gold
or
drosse
,
as
the
end
intended
is
;
all
which
shew
the
necessity
of
a
mans
attending
to
his
principles
;
what
they
are
that
move
him
and
carry
his
soul
out
to
work
.
For
it
is
not
so
much
a
mans
actions
and
wayes
,
as
his
principles
therein
that
do
denominate
him
;
and
seeing
they
are
either
the
Spirit
or
the
flesh
;
every
one
either
walketh
in
the
flesh
or
the
Spirit
;
let
a
man
faithfully
search
into
his
own
bosome
,
and
observe
what
hath
the
predominant
efficacy
;
what
he
may
call
his
principles
he
purposeth
,
and
liveth
by
:
and
the
rather
,
because
In
the
fourth
place
,
These
principles
,
though
efficacious
,
yet
are
manytimes
latent
and
hidden
.
It
is
a
Rule
,
Principia
sunt
maxima
virtute
,
minima
quantitate
.
Therefore
being
thus
secret
and
inward
,
it
is
not
easily
found
out
,
what
principles
we
walk
by
.
Do
those
that
walk
after
the
flesh
,
know
they
do
so
?
Do
they
believe
so
?
Do
they
complain
of
such
a
rotten
and
sandy
foundation
?
No
they
rather
applaud
themselves
:
even
the
most
carnal
men
that
are
,
do
judge
their
principles
good
and
right
;
they
have
a
good
heart
,
and
good
ends
.
No
doubt
when
Paul
persecuted
the
Church
,
opposed
so
zealously
the
way
of
Christ
,
though
in
all
this
he
was
acted
by
fleshly
principles
,
yet
he
thought
them
Religion
and
service
of
God
.
It
is
therefore
our
duty
to
examine
,
and
search
into
every
corner
of
our
hearts
,
to
find
out
the
bottome
of
thy
soul
.
For
thou
art
never
able
to
judge
of
thy
condition
,
whether
good
or
evil
,
till
thy
principles
are
made
manifest
in
thee
.
How
often
mayest
thou
flatter
thy self
,
as
doing
things
for
God
and
his
glory
,
when
it
is
thy
own
corrupt
self
,
thy
own
glory
,
thy
own
advantage
?
Fifthly
,
These
principles
of
the
flesh
,
are
not
onely
in
our
external
dealings
with
men
,
or
in
grosse
bodily
sins
,
but
in
religious
duties
,
and
our
sacred
performances
.
Oh
consider
this
diligently
!
A
man
may
pray
after
the
flesh
,
hear
after
the
flesh
,
preach
after
the
flesh
,
and
that
is
,
when
a
fleshly
motive
putteth
us
upon
spiritual
duties
.
The
Pharisees
when
they
prayed
,
they
did
walk
according
to
the
flesh
;
and
those
who
adored
Angels
,
and
introduced
voluntary
worship
,
these
had
a
fleshly
mind
,
Col.
2.
18.
Men
are
in
the
flesh
,
and
walk
in
the
flesh
,
not
onely
in
respect
of
grosse
sinnes
,
and
bodily
iniquities
,
but
even
when
in
spiritual
duties
they
are
led
by
sinfull
motives
.
Thus
Jehu
,
when
he
purposed
the
destruction
of
Ahab
,
and
his
family
,
the
overthrow
of
Baal
and
his
worship
,
he
did
all
this
after
the
flesh
.
When
Judas
resolved
to
follow
Christ
,
to
be
his
Disciple
;
all
this
was
a
resolving
according
to
the
flesh
.
Now
this
we
should
hear
with
trembling
,
and
an
holy
fear
;
my
religion
may
be
flesh
,
my
holy
duties
flesh
,
my
profession
of
godlinesse
,
nothing
but
flesh
.
For
though
the
duties
themselves
are
good
,
and
commanded
by
God
,
yet
the
principles
from
which
they
flow
,
may
be
the
flesh
in
thee
.
Do
not
take
therefore
all
holy
performances
to
come
from
a
principle
of
sanctification
in
thee
.
Did
hypocrites
and
temporary
believers
diligently
consider
this
,
it
would
be
a
special
means
to
prevent
their
final
destruction
.
Lastly
,
The
principles
of
the
carnal
,
and
the
spiritual
are
directly
contrary
to
one
another
,
even
as
light
and
darknesse
;
and
therefore
one
can
never
agree
with
the
other
.
Prov.
29.
27.
An
unjust
man
is
an
abomination
to
the
just
;
and
he
that
is
upright
in
his
way
,
is
an
abomination
to
the
wicked
.
Every
godly
man
cannot
but
abominate
the
way
of
the
wicked
;
and
then
the
wicked
abominateth
the
way
of
the
godly
,
so
that
there
can
never
be
any
agreement
.
Now
both
strive
for
their
principles
,
dispute
for
their
principles
.
The
godly
man
urgeth
his
,
and
would
bring
men
off
to
them
.
The
wicked
man
is
as
resolute
for
his
principles
,
and
is
active
to
have
them
take
place
.
And
from
hence
is
that
enmity
between
the
seed
of
the
woman
,
and
the
seed
of
the
serpent
.
Now
it
's
a
godly
mans
duty
to
keep
close
to
his
principles
,
not
for
a
moment
to
depart
from
them
;
This
is
to
betray
God
and
his
conscience
.
But
the
wicked
man
he
is
bound
to
leave
his
,
to
come
out
of
them
with
all
haste
,
for
they
will
be
his
damnation
at
last
.
In
the
next
place
,
let
us
consider
,
What
are
the
principles
of
a
godly
man
,
by
which
he
thinketh
,
purposeth
and
liveth
.
So
that
if
at
any
time
he
deviateth
from
this
,
his
heart
is
smitten
,
his
soul
melteth
,
saying
,
This
is
not
according
to
my
principles
,
I
have
not
thought
,
said
,
or
done
like
my self
.
Now
there
are
two
general
principles
of
a
godly
man
,
whereby
he
is
kept
For
the
first
,
which
is
the
principle
of
knowledge
,
by
which
we
are
to
regulate
our selves
in
faith
and
manners
,
that
is
the
holy
Scriptures
,
which
are
a
perfect
,
sufficient
and
adequate
Rule
to
live
by
,
how
contemptuously
soever
the
Papists
on
the
one
hand
,
and
Enthusiasts
on
the
other
,
do
speak
of
it
.
We
see
the
Apostle
Paul
,
2
Tim.
3.
15
,
16.
directing
Timothy
,
though
so
eminent
in
the
Church
of
God
to
the
Scriptures
,
not
to
the
immediate
inspirations
,
but
unto
them
which
he
had
known
from
his
youth
,
giving
admirable
commendations
of
them
from
the
efficient
cause
,
they
were
by
the
inspiration
of
God
,
who
would
not
regard
what
God
himself
saith
?
That
will
prove
true
,
and
every
thing
contrary
to
it
a
lie
:
and
then
the
adjunct
property
,
holy
;
they
are
holy
Scriptures
;
By
these
alone
thou
wilt
be
enabled
to
have
an
holy
nature
,
and
to
live
an
holy
life
.
As
those
that
keep
in
Apothecaries
shops
,
smell
of
the
ointment
:
thus
those
who
exercise
themselves
in
the
holy
Scriptures
,
they
become
holy
,
they
are
conformed
thereunto
.
Such
a
man
is
like
a
tree
by
the
water-side
,
bringing
forth
his
fruit
in
due
season
.
Again
,
they
are
commended
from
their
end
,
which
is
to
make
us
wise
to
salvation
.
This
is
the
desirable
and
ultimate
end
of
all
men
to
be
saved
.
But
we
are
ignorant
of
the
way
,
how
to
attain
it
;
we
mistake
the
paths
that
lead
thereunto
;
and
therefore
the
Scripture
only
giveth
us
wisdome
herein
.
Furthermore
,
they
are
commended
from
a
four-fold
effect
,
For
Doctrine
,
correction
,
reproof
and
instruction
in
righteousnesse
,
with
the
consequent
thereof
,
That
the
man
of
God
(
even
Timothy
,
and
such
who
are
in
holy
Offices
of
the
Church
)
may
be
throughly
furnished
for
every
good
work
.
By
this
we
see
,
what
is
the
Rule
a
godly
man
walketh
by
,
it
is
the
Scriptures
;
he
believeth
according
to
them
,
he
worshippeth
according
to
them
,
he
liveth
according
to
them
.
Oh
the
holinesse
and
admirable
lovelinesse
that
is
in
his
life
,
who
thus
walketh
according
to
Scripture
!
Oh
remember
that
you
have
no
other
Rule
to
walk
by
in
reference
to
heavenly
things
!
Thy
Religion
must
be
a
Scripture-religion
,
thy
faith
a
Scripture-faith
,
thy
repentance
a
Scripture-repentance
,
thy
godlinesse
a
Scripture-godlinesse
;
else
at
the
day
of
judgement
,
thou
wilt
have
that
sentence
upon
thee
,
which
was
an
hand-writing
in
the
wall
against
that
great
King
,
Thou
art
numbered
and
weighed
in
the
balance
,
and
art
found
too
light
and
wanting
.
But
oh
the
horrible
neglect
herein
!
who
mattereth
what
the
Scripture
saith
?
Who
ordereth
his
life
according
to
that
Canon
?
What
art
thou
a
drunkard
by
Scripture
,
a
swearer
by
Scripture
?
Know
assuredly
,
that
he
which
learneth
not
holinesse
from
the
Scripture
,
shall
never
find
comfort
from
the
Scripture
;
that
hath
precepts
as
well
as
promises
;
and
without
obedience
to
one
,
we
cannot
reap
any
comfort
from
the
other
.
Secondly
,
The
other
principle
of
a
godly
mans
,
but
efficiently
,
is
the
Spirit
of
God
enlightning
and
sanctifying
by
the
Scripture
.
The
Word
is
the
Rule
,
the
Spirit
of
God
is
the
efficient
cause
;
The
Scripture
is
like
Christs
garment
,
the
Spirit
is
the
virtue
and
power
of
God
communicated
to
the
soul
thereby
.
Hence
are
those
descriptions
of
a
godly
man
,
that
he
is
in
the
Spirit
,
that
he
liveth
in
the
Spirit
,
walketh
in
the
Spirit
,
is
led
by
the
Spirit
;
which
must
not
be
wrested
to
any
immediate
Revelations
,
and
Enthusiastical
motions
,
and
thereby
opposed
to
the
Word
,
but
the
Word
is
subordinate
to
the
Spirit
.
This
is
the
pool
,
wherein
the
Spirit
of
God
descends
and
vouchsafeth
healing
to
the
soul
therewith
.
Now
Chrysostome
maketh
this
a
great
part
of
Paul's
meaning
,
he
did
not
purpose
according
to
the
flesh
;
that
is
,
he
could
not
dispose
of
himself
,
and
his
journeyes
to
come
and
go
whither
he
desired
,
because
he
was
wholly
at
the
command
of
the
Spirit
,
to
be
directed
thereby
.
For
we
read
,
when
Paul
had
a
mind
to
preach
the
Gospel
in
some
places
,
he
was
hindered
by
the
Spirit
,
and
so
could
not
go
;
but
those
directions
of
the
Spirit
and
Revelations
,
were
extraordinary
,
and
for
that
present
age
of
the
Church
,
and
are
not
now
to
be
expected
:
The
Spirit
doth
now
enlighten
,
sanctifie
,
direct
and
guide
us
by
Scripture-rules
.
And
hereupon
it
is
,
that
the
godly
are
said
to
be
led
by
the
Spirit
,
and
to
walk
by
the
Spirit
;
and
this
should
provoke
the
godly
to
all
holiness
.
Oh
is
pride
from
the
Spirit
of
God
?
Is
worldliness
,
is
envy
,
is
passion
from
the
Spirit
of
God
?
Remember
alwayes
from
what
Spirit
it
is
,
that
thou
doest
things
.
The
Apostles
thought
it
a
good
zeal
,
when
they
would
have
fire
from
Heaven
to
come
and
destroy
the
Samaritans
,
Luk.
9.
55.
but
Christ
rebuked
them
,
saying
,
Ye
know
not
what
manner
of
Spirit
ye
are
of
.
Take
heed
then
thy
own
Spirit
,
or
a
deluding
spirit
be
not
the
principle
that
moveth
thee
instead
of
Gods
good
Spirit
.
Thus
you
see
the
two
general
Rules
,
that
we
should
order
our
lives
by
;
the
Word
and
the
Spirit
:
whatsoever
is
not
according
to
these
is
not
suitable
to
Christianity
.
Besides
these
general
principles
,
we
may
instance
in
some
particulars
,
that
a
1.
To
keep
a
good
conscience
towards
God
and
man
.
Paul
professed
he
exercised
himself
herein
(
Act.
24.
16.
)
towards
God
,
therefore
he
taketh
heed
of
any
thing
that
may
make
his
heart
smite
him
;
he
had
rather
have
his
peace
of
conscience
than
all
the
advantages
in
the
world
.
Hence
in
all
things
his
Question
is
,
Will
not
this
trouble
my
conscience
?
Will
not
this
disturb
the
peace
of
my
conscience
?
This
is
a
blessed
principle
he
keepeth
close
unto
.
And
then
again
,
in
respect
of
man
,
he
keepeth
an
inoffensive
conscience
,
he
lieth
not
,
he
defraudeth
not
,
he
injureth
not
,
he
looketh
to
righteousness
as
well
as
Religion
;
his
principle
is
to
be
holy
towards
God
,
and
just
towards
man
;
and
in
following
this
principle
,
he
aboundeth
with
joy
in
his
heart
,
he
liveth
chearfully
and
fruitfully
,
and
withall
doth
awe
the
hearts
of
the
most
desperate
enemies
to
the
wayes
of
God
.
2.
Another
principle
is
,
To
make
sure
of
his
ultimate
end
for
which
God
made
him
,
and
the
necessary
means
conducing
therunto
.
His
end
is
glory
and
salvation
hereafter
.
The
necessary
means
therunto
is
grace
and
godlines
here
,
while
we
are
in
this
world
;
so
that
while
other
men
walk
according
to
their
several
principles
,
some
will
be
rich
,
some
will
have
their
honours
,
others
their
profits
;
his
principle
is
to
be
godly
here
,
and
saved
hereafter
.
Hence
he
giveth
all
diligence
to
these
two
things
.
So
that
if
you
ask
him
,
Why
are
you
sollicitous
?
Why
are
you
so
carefull
?
Why
so
often
in
praying
,
so
often
in
hearing
?
It
is
(
he
saith
)
to
obtain
grace
here
and
glory
hereafter
.
This
I
must
have
,
I
dare
not
live
and
die
without
it
:
for
want
of
this
principle
,
men
have
such
sluggish
and
dull
affections
to
heavenly
things
.
A
third
principle
is
,
To
live
and
walk
with
daily
expectations
of
death
,
and
the
day
of
judgment
,
as
if
he
heard
alwayes
that
voice
sounding
in
his
ears
,
Arise
,
and
come
to
judgement
.
He
desireth
to
have
such
thoughts
of
sinne
,
as
a
man
dying
,
as
a
man
arraigned
at
Gods
tribunal
would
then
have
.
Death
is
certain
,
nothing
can
exempt
him
from
it
;
and
therefore
he
desireth
to
die
daily
,
to
be
preparing
for
these
great
changes
.
In
morte
solâ
non
est
fortassis
,
as
Austin
observed
,
In
all
things
in
the
world
there
is
a
fortasse
,
a
may
be
.
Thou
mayest
be
a
rich
,
thou
mayest
be
a
great
man
,
but
we
cannot
say
,
It
may
be
thou
mayest
die
,
it
may
be
the
time
will
come
,
when
thou
shalt
fall
into
the
grave
.
No
this
is
without
all
doubt
:
hence
the
godly
mans
principle
is
so
to
live
,
that
death
and
the
day
of
judgement
may
be
no
new
thing
,
or
terrible
dreadfull
thing
to
him
.
A
fourth
principle
is
,
To
judge
sinne
the
onely
,
or
the
greatest
evil
,
and
godlinesse
the
greatest
good
.
If
this
were
a
principle
in
mens
hearts
to
live
by
,
what
reformed
persons
should
we
see
every
where
?
This
principle
in
thy
heart
would
be
like
fire
there
;
if
sinne
be
thought
worse
than
any
evil
,
then
poverty
,
shame
,
misery
,
yea
and
hell
it self
,
better
be
any
thing
than
a
sinner
.
How
couldst
thou
give
thy self
up
a
servant
thereunto
?
Though
it
were
a
pleasing
sinne
,
a
profitable
sinne
,
yet
because
it
is
a
damning
sinne
,
thou
wouldst
runne
from
it
,
thou
wouldst
say
,
Oh
this
sinne
,
though
I
love
it
,
though
I
am
used
to
it
,
yet
it
can
never
be
good
for
me
,
it
will
be
the
poison
of
my
soul
!
And
then
on
the
other
side
,
a
godly
mans
principle
is
,
That
godlinesse
is
more
worth
than
all
the
great
and
glorious
things
of
the
world
.
His
soul
longeth
for
it
more
than
silver
and
gold
;
he
thinketh
every
rich
man
,
every
great
man
,
a
miserable
man
,
if
he
be
not
godly
.
As
Rachel
cried
,
Give
me
children
,
else
I
die
;
so
give
me
godlinesse
,
Lord
,
else
I
am
damned
.
As
Abraham
did
not
so
much
rejoyce
in
his
wealth
and
outward
mercies
,
because
he
was
still
childlesse
;
so
saith
this
man
,
It
is
not
earthly
comforts
Lord
,
but
grace
that
refresheth
my
heart
,
let
me
be
poor
,
contemned
,
rather
than
not
godly
.
Use
of
Exhortation
,
To
examine
what
are
the
principles
you
walk
by
.
There
are
but
these
two
,
and
they
are
contrary
one
to
the
other
,
the
principle
of
the
flesh
,
and
the
principle
of
the
Spirit
;
and
such
as
your
principles
are
,
such
are
ye
.
If
thy
principle
be
to
be
godly
,
to
live
by
the
Word
,
to
save
thy
soul
,
then
thou
art
daily
in
these
things
:
thy
heart
is
there
,
thy
life
is
there
.
But
if
it
be
flesh
that
ruleth
in
thee
,
then
this
maketh
thee
like
a
worm
and
a
moal
alwayes
in
the
earth
.
You
cannot
repent
,
you
cannot
believe
,
you
cannot
be
saved
,
while
these
principles
abide
in
you
;
for
they
make
you
prejudiced
against
godlinesse
,
they
make
you
neglect
repentance
.
Oh
but
when
thou
shalt
lie
howling
and
roaring
in
hell
,
how
wilt
thou
curse
and
bewail
such
principles
?
These
have
damned
me
,
these
have
brought
me
to
this
place
of
torment
,
I
would
not
entertain
other
principles
.
SERM.
CXIV
.
Of
the
kinds
and
sinfulnesse
of
Lying
.
2
COR.
1.
17.
That
with
me
there
should
be
yea
,
yea
,
and
nay
,
nay
?
IN
these
words
is
the
sinne
specified
,
that
would
flow
from
those
two
evil
causes
named
before
,
viz.
Inconstancy
,
and
corrupt
principles
.
They
that
are
led
aside
by
these
,
must
needs
be
liars
,
and
perfidious
persons
,
frothy
and
vain
,
to
whom
no
credit
is
to
be
given
.
The
Apostle
therefore
doth
here
remove
the
sinne
of
lying
,
or
saying
one
thing
,
and
doing
another
thing
;
for
such
an
unfaithfull
,
false
man
,
can
never
be
serviceable
unto
God
:
by
that
uneven
carriage
of
his
,
he
maketh
himself
uncapable
of
bringing
glory
to
God
,
and
of
edifying
others
.
Concerning
the
Greek
expression
,
and
the
interpretation
of
it
,
there
is
great
diversity
amongst
the
learned
:
That
which
troubleth
most
,
is
the
gemination
of
those
particulars
,
yea
,
yea
,
nay
,
nay
.
For
we
read
it
as
a
command
and
a
duty
,
Matth.
5.
37.
James
5.
12.
That
our
communication
ought
to
be
yea
,
yea
,
nay
,
nay
;
whereas
the
Apostle
doth
here
speak
of
it
as
a
sinne
.
Some
therefore
do
think
that
the
gemination
of
the
particle
crept
into
the
Text
by
the
errour
of
the
Scribes
,
who
finding
it
used
in
other
places
,
thought
it
should
be
here
also
;
and
they
are
the
rather
induced
to
this
,
because
in
the
verse
following
,
the
Apostle
doth
not
use
the
gemination
,
onely
affirming
,
Yea
and
nay
.
Others
they
think
that
the
Greek
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
a
note
of
negation
,
should
be
supplied
,
making
it
to
runne
negatively
,
as
if
with
me
were
not
yea
,
yea
,
and
nay
,
nay
.
But
there
is
no
necessity
of
running
unto
these
harsh
remedies
,
for
we
may
keep
the
gemination
of
the
particles
well
enough
,
as
intending
thereby
a
vehement
affirmation
,
and
a
vehement
negation
.
For
so
the
Hebrews
use
to
affirm
vehemently
,
by
doubling
the
word
;
And
our
Saviour
often
useth
Amen
,
Amen
;
which
custome
also
Heinsius
saith
is
among
the
prophane
Greek
Authours
.
And
thus
the
sense
will
be
very
coherent
,
I
doe
not
inconstantly
and
carnally
purpose
things
;
as
if
I
should
with
great
vehemency
affirme
one
thing
at
one
time
,
and
then
with
as
great
a
vehemency
deny
it
again
at
another
time
.
But
then
we
must
acknowledge
,
that
this
differeth
from
those
places
above-mentioned
,
Matth.
5.
and
James
5.
for
there
the
latter
Yea
,
and
latter
Nay
,
is
the
predicate
in
the
Preposition
;
here
it
is
the
subject
,
and
Nay
,
nay
the
predicate
.
In
those
places
also
there
is
a
respect
had
to
our
speech
,
as
opposite
unto
oaths
;
but
here
is
denoted
only
truth
and
constancy
in
our
affirmations
.
Chrysostome
doth
not
read
the
words
interrogatively
,
and
thereupon
hath
a
peculiar
interpretation
,
implying
the
clean
contrary
to
what
we
have
said
:
For
he
maketh
the
meaning
to
be
,
as
if
Paul
did
deny
he
was
constant
,
or
ought
to
be
unchangeable
;
he
was
not
to
have
Yea
,
yea
,
nay
,
nay
,
but
to
be
yea
and
nay
,
as
occasion
served
,
because
he
was
not
at
his
own
disposing
,
to
go
whither
he
would
,
but
was
wholly
guided
by
the
Spirit
of
God
;
and
therefore
when
he
attempted
to
preach
in
some
places
,
the
Spirit
of
God
suffered
him
not
.
So
that
with
this
Authour
,
Paul's
intention
should
be
to
remove
from
himself
such
a
constancy
,
as
if
he
were
to
dispose
of
himself
,
and
to
hold
to
his
own
resolutions
,
whereas
he
was
wholly
to
follow
the
guide
and
motions
of
Gods
Spirit
.
But
this
seemeth
not
so
proper
.
The
Apostle
rather
defends
himself
against
the
charge
of
lying
and
unfaithfull
dealing
;
he
was
not
Yea
and
nay
.
Hence
some
make
the
Latine
word
Naucus
,
that
signifieth
a
vain
,
empty
,
trifling
fellow
,
to
come
from
the
Greek
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
of
this
more
in
the
following
verse
.
Seeing
then
that
Paul
doth
in
this
expression
free
himself
from
the
crime
of
lying
,
and
saying
one
thing
,
but
doing
the
contrary
,
We
may
observe
,
That
lying
,
or
contrariety
between
our
words
and
words
,
or
words
and
actions
,
are
not
beseeming
a
Christian
,
neither
are
they
consistent
with
godlinesse
.
A
godly
man
can
be
no
more
godly
and
a
liar
,
than
godly
and
a
drunkard
,
than
godly
and
a
prophane
person
.
This
sinne
the
Apostle
maketh
as
a
stream
to
flow
from
those
two
poisoned
fountains
of
levity
of
mind
,
and
a
corrupt
carnal
heart
.
Now
how
inconsistent
this
is
with
the
new
man
,
and
the
work
of
grace
,
you
have
heard
from
Colos.
3.
9
,
Lie
not
one
to
another
,
seeing
you
have
put
off
the
old
man
with
his
deeds
.
To
be
yea
and
nay
,
is
to
be
a
lyar
;
and
sometimes
,
as
the
Apostle
supposeth
here
,
we
may
be
very
vehement
and
earnest
in
our
yea's
and
nayes
,
and
then
we
are
bold
vehement
lyars
.
I
shall
not
enlarge
my self
concerning
the
whole
Theological
matter
,
that
may
be
delivered
about
a
lie
,
but
speak
so
much
as
will
be
for
our
practical
improvement
of
this
truth
.
And
First
,
We
are
to
take
notice
of
this
,
That
there
may
be
a
lie
materialiter
and
formaliter
.
That
is
a
material
lie
,
when
we
speak
that
which
is
formally
a
lie
,
when
we
affirm
that
to
be
true
,
which
we
know
to
be
false
;
and
this
is
directly
and
properly
a
lie
.
Some
say
,
the
former
is
Mendacium
dicere
;
the
other
is
Mentiri
.
Now
this
latter
way
of
speaking
untruths
,
is
that
which
properly
is
called
a
lie
;
and
men
do
then
formally
lie
,
when
they
speak
that
which
their
consciences
doe
tell
them
to
be
false
;
yet
in
some
cases
,
when
we
speake
those
things
that
are
untrue
,
though
we
thinke
them
to
be
so
,
we
are
not
presently
excused
from
sinne
.
For
in
many
things
,
it
behoveth
us
to
have
knowledge
,
and
a
right
information
,
before
we
speak
about
them
.
Hence
the
false
Prophets
are
often
called
lyars
,
who
it
may
be
thought
they
spake
what
was
true
,
being
delivered
up
by
the
just
judgement
of
God
to
believe
a
lie
:
and
therefore
we
must
take
heed
of
rashnesse
and
suddennesse
in
our
words
,
that
we
may
alwayes
speak
that
which
is
consonant
to
the
truth
,
both
materially
as
well
as
formally
.
Secondly
,
We
may
distinguish
of
lies
,
as
they
doe
of
oaths
,
There
are
Assertory
lies
,
whereby
we
affirme
things
to
be
so
and
so
;
There
are
also
Promissory
lyes
,
whereby
we
doe
promise
to
doe
such
and
such
things
,
but
afterwards
breake
these
engagements
.
And
the
Apostles
speech
may
relate
to
both
these
kinds
of
lies
,
and
both
these
are
sinnes
against
the
second
Table
;
either
when
we
affirme
any
thing
falsly
,
or
perfidiously
breake
our
promises
.
For
seeing
words
are
instituted
to
signifie
our
sense
and
minde
to
others
,
if
we
abuse
them
to
other
ends
,
we
doe
hereby
destroy
the
end
of
speech
,
and
so
as
much
as
lieth
in
us
overthrow
all
humane
commerce
and
society
.
But
in
a
Promissory
lye
,
there
is
a
further
aggravation
of
the
sinne
,
because
hereby
the
rules
of
justice
are
broken
;
for
by
promise
another
man
cometh
to
have
a
right
to
the
thing
promised
.
The
Corinthians
in
this
Text
,
had
a
right
to
Paul's
presence
,
when
he
had
promised
them
.
Now
where
grace
is
in
a
man
,
that
doth
so
sanctifie
him
,
that
he
taketh
heed
of
every
way
of
lying
,
whether
in
words
or
promises
.
It
is
true
,
Aristotle
speaketh
of
this
verity
as
a
moral
vertue
:
And
there
are
some
,
who
have
(
as
it
were
)
a
natural
justice
,
their
words
are
as
good
as
oaths
,
their
promises
are
as
good
as
bonds
and
bils
.
Some
Heathens
have
been
famous
for
such
a
truth
in
their
conversation
;
but
yet
godlinesse
maketh
a
man
keep
from
lying
and
falshood
upon
other
grounds
,
then
such
natural
just
men
;
which
is
good
to
be
observed
.
because
many
are
so
apt
to
build
the
comfort
of
their
souls
upon
it
.
For
1.
Such
natural
true
men
,
they
are
so
onely
from
the
Principles
of
a
natural
conscience
,
not
from
the
principles
of
sanctification
within
them
.
If
you
ask
them
,
Why
they
doe
it
,
or
observe
the
ground
,
you
shall
see
it
is
onely
because
the
light
of
Nature
instructeth
them
herein
.
And
although
this
be
commendable
,
yet
it
is
not
enough
to
make
it
godlinesse
in
them
;
for
what
is
done
in
a
godly
manner
,
ariseth
from
a
principle
of
godlinesse
,
which
is
the
new
nature
within
a
man
.
So
that
it
is
one
thing
to
abhorre
lying
from
a
meer
natural
conscience
;
and
another
thing
to
do
so
from
a
supernatural
light
within
them
.
2.
You
may
observe
a
difference
in
the
motive
,
The
godly
man
dareth
not
lie
,
because
God
forbiddeth
,
because
it
's
a
sinne
that
he
abominateth
;
whereas
the
natural
true
man
,
never
minds
the
Scripture
;
it
is
not
from
the
word
of
God
that
he
doth
it
,
but
because
it
is
a
laudable
thing
amongst
men
.
They
will
greatly
praise
such
a
man
,
that
is
so
constant
;
It
's
the
glory
of
men
they
look
at
,
not
the
command
of
God
.
3.
That
such
men
are
true
and
just
,
but
not
from
a
godly
principle
,
is
plaine
,
Because
they
doe
not
receive
all
other
holy
duties
.
The
same
God
that
hath
commanded
thee
not
to
lie
,
not
to
deal
falsely
,
hath
also
commanded
thee
not
to
be
drunk
;
he
hath
commanded
thee
to
sanctifie
the
Sabbath
,
to
keep
up
Family-duties
,
to
love
those
that
are
godly
,
and
to
delight
in
such
:
whereas
many
times
none
are
more
bitter
enemies
to
the
power
of
godlinesse
,
and
the
beauties
of
holinesse
,
then
such
natural
,
just
and
true
men
.
Oh
therefore
that
such
would
not
stay
in
that
!
Thou
doest
well
that
thy
words
are
sure
,
that
thy
speeches
and
actions
are
just
;
but
doe
not
stay
here
,
doe
not
thinke
thou
hast
enough
for
Heaven
.
For
though
you
doe
all
these
,
yet
if
you
delight
not
in
godlinesse
,
if
you
love
not
those
that
are
holy
men
,
if
you
cannot
abide
this
strictnesse
and
precisenesse
in
religious
duties
,
know
that
thou
art
but
half
a
Christian
yet
,
there
are
duties
of
the
first
Table
,
as
well
as
the
second
,
and
how
greatly
mayest
thou
charge
thy
soul
with
such
sins
,
didst
thou
not
put
thy
trust
and
hope
in
thy
true
and
just
dealings
.
Thirdly
,
Divines
do
usually
speak
of
a
three-fold
kind
of
lying
,
There
is
a
pernicious
lie
,
a
sporting
lie
,
and
an
officious
lie
.
1.
A
pernicious
lie
is
,
when
we
speak
that
which
is
false
to
the
hurt
and
damage
of
another
.
2.
A
sporting
lie
is
,
when
we
do
in
merriment
affirm
things
that
are
false
,
only
to
please
and
delight
.
3.
An
officious
lie
,
or
mendacium
misericors
,
as
some
call
it
,
a
mercifull
lie
,
is
when
we
tell
a
lie
,
but
it
is
for
the
good
of
another
,
to
save
him
out
of
danger
or
death
:
such
was
Rahab's
lie
,
and
the
lie
of
the
Midwives
.
For
though
God
rewarded
them
for
the
maine
,
yet
it
doth
not
follow
he
allowed
their
lie
,
but
pardoned
it
.
It
is
disputed
by
some
,
Whether
this
be
a
sinne
,
or
no
?
And
Luther
is
so
farre
from
making
it
a
sinne
,
that
he
speaketh
of
it
as
a
duty
(
in
Genes.
)
And
Musculus
also
alloweth
of
it
.
Yea
(
Comment.
in
Johan
.
cap.
8.
)
he
hath
this
strange
division
,
Mendaciorum
quaedam
fuit
licita
&
bona
,
quaedam
excusabilia
,
quaedam
levia
,
quaedam
vitiosa
,
quaedam
diabolica
.
But
certainly
,
though
sporting
and
officious
lies
,
are
not
so
great
sinnes
as
pernicious
,
yet
they
are
all
intrinsecally
evil
,
and
so
cannot
be
made
good
for
any
advantage
of
the
world
.
To
lie
that
thou
mayest
deliver
a
man
from
death
,
is
not
lawfull
,
because
of
the
Apostles
Rule
,
We
must
not
doe
evil
,
that
good
may
come
thereof
,
Rom.
3.
8.
Even
as
adultery
and
fornication
may
not
be
committed
under
any
pretence
whatsoever
,
no
not
by
a
woman
,
to
save
the
life
of
her
husband
;
of
which
case
some
speak
of
:
So
it
is
also
with
a
lie
,
being
a
sinne
intrinsecally
,
and
of
its
own
nature
,
and
therefore
can
never
be
made
good
.
Hence
it
is
,
that
it
is
forbidden
without
any
limitation
to
this
lie
,
rather
than
another
,
Levit.
19.
11.
even
as
stealing
and
dealing
falsly
are
.
Therefore
Cassianus
is
of
opinion
,
That
it
is
lawfull
to
use
a
lie
,
as
we
doe
Hellebore
,
to
depell
some
grievous
danger
,
and
that
the
Patriarchs
for
this
end
,
did
sometimes
use
lies
,
is
wholly
to
be
exploded
.
Plato
was
first
the
authour
of
this
opinion
,
That
Magistrates
might
use
,
Mendacio
,
ut
medicamento
,
from
whom
Origen
and
his
followers
were
infected
in
this
point
.
But
as
we
heard
,
every
lie
,
is
of
its
own
nature
a
sinne
,
because
as
the
Schoolmen
say
,
It
's
Actus
cadens
supra
indebitam
materiam
.
For
words
are
naturally
the
signe
of
our
meaning
,
and
to
use
them
otherwise
is
unnatural
.
And
this
should
make
us
be
the
more
wary
in
our
ordinary
sporting
discourses
.
For
how
few
do
attend
to
this
sinfulnesse
of
the
tongue
herein
.
But
if
of
every
idle
word
,
a
man
shall
give
an
account
,
then
much
more
of
every
lying
word
,
though
it
may
seem
no
such
great
matter
to
us
.
It
is
certaine
,
the
Martyrs
thought
no
such
lies
lawfull
,
no
though
thereby
they
might
have
escaped
cruel
torments
.
Yea
,
they
are
blotted
with
ignominy
in
Antiquity
,
who
either
by
favour
or
money
would
accept
of
a
Certificate
or
Testimonial
,
that
they
had
sacrificed
at
the
Altar
,
when
indeed
they
had
not
,
and
thereby
preserving
themselves
.
But
what
gain
is
this
to
save
a
temporal
life
,
and
loose
a
spiritual
life
?
Fourthly
,
Whereas
sinnes
according
to
Divines
are
distributed
into
sinnes
of
the
heart
,
of
the
tongue
,
and
of
the
hand
;
Cordis
,
oris
&
operis
,
Lying
is
a
sinne
of
the
tongue
.
So
that
as
by
the
tongue
we
come
to
know
the
disease
sometimes
of
the
body
that
is
within
;
so
by
the
tongue
we
may
discerne
a
sinfull
,
wicked
heart
.
A
lying
tongue
doth
argue
a
deceitfull
heart
.
So
that
as
the
pureness
and
foulness
in
the
fountain
doth
quickly
empty
it self
into
the
streams
:
Thus
as
the
heart
is
either
holily
or
sinfully
affected
,
so
it
emptieth
it self
into
the
tongue
and
hands
.
Hence
in
the
fifth
place
,
All
those
who
would
abstaine
from
the
way
of
lying
,
must
study
the
spiritual
government
of
the
tongue
.
Nature
indeed
tongue
,
though
a
little
member
,
yet
a
world
of
iniquity
,
an
unruly
evil
,
full
of
deadly
poison
.
Certainly
,
the
Apostles
zeal
discovered
in
that
Chapter
against
a
sinfull
tongue
,
should
make
us
with
much
diligence
watch
against
it
,
especially
in
that
it
is
so
unru
y
,
that
no
man
can
tame
it
.
Now
among
many
sinfull
evils
of
the
tongue
,
this
of
lying
and
falshood
is
not
the
least
.
So
that
he
who
hath
an
holy
,
meek
,
just
and
faithfull
tongue
,
is
called
by
the
Apostle
a
perfect
man
,
vers.
2.
not
but
that
he
hath
still
much
imperfection
in
him
;
onely
we
are
so
apt
to
sinne
by
that
,
to
offend
by
that
.
What
is
in
the
heart
,
is
so
quickly
in
that
,
that
the
Christian
hath
arrived
at
a
great
proficiency
in
godlinesse
,
who
hath
this
power
over
his
tongue
,
Hence
David
,
as
sensible
of
this
work
above
his
own
strength
,
maketh
his
earnest
addresse
in
prayer
unto
God
,
Psal.
141.
3.
Set
a
watch
(
O
Lord
)
before
my
mouth
,
and
keep
the
door
of
my
lips
.
Grace
must
be
the
spiritual
porter
to
watch
the
mouth
,
else
such
sins
will
come
out
thereat
,
that
will
both
greatly
offend
God
and
man
.
Hence
in
the
sixth
place
,
That
this
government
of
the
tongue
against
lying
or
any
other
sin
may
be
attained
unto
;
it
is
necessary
,
1.
To
cleanse
the
heart
,
that
is
the
original
and
source
of
all
evil
;
and
therefore
it
is
in
vain
to
heal
the
outwards
,
unlesse
the
inwards
also
be
first
purged
.
Therefore
David
in
the
fore-mentioned
prayer
,
addeth
another
Petition
to
the
former
,
Psal.
141.
4.
Incline
not
my
heart
to
any
evil
thing
.
Therefore
when
Solomon
had
first
given
that
counsel
,
Chap.
4.
23.
To
keep
the
heart
with
all
diligence
,
then
he
speaketh
of
the
duties
about
the
eyes
,
hands
and
feet
.
No
man
can
in
an
holy
manner
keep
his
tongue
from
lying
,
cursing
and
swearing
,
with
other
sinnes
thereof
,
unlesse
he
first
endeavour
that
the
inward
frame
of
the
heart
be
made
pure
and
holy
.
The
old
man
must
be
put
off
,
and
the
new
man
put
on
,
as
the
Apostle
speaketh
,
and
then
we
lay
aside
the
way
of
lying
.
In
the
next
place
,
Let
us
consider
,
what
are
the
causes
of
lying
,
of
yea
,
and
nay
.
I
doe
not
mean
the
general
ones
,
for
the
Text
nameth
them
to
a
corrupt
heart
,
but
the
particular
ones
.
And
1.
Some
have
a
strong
inclination
and
peculiar
propensity
to
it
;
they
love
and
delight
in
telling
of
lies
.
Yea
this
lying
disposition
is
noted
to
be
the
property
of
some
Countreys
;
as
the
Poet
said
of
the
Cretians
,
They
were
alwayes
liars
,
Titus
1.
12.
which
witnesse
the
Apostle
saith
,
is
true
.
And
no
wonder
at
this
,
for
the
same
Apostle
maketh
it
the
quality
of
every
man
by
nature
,
and
that
wherein
he
doth
oppose
God
,
whose
Attribute
is
truth
,
God
is
true
,
and
every
man
a
lyar
,
Rom.
3.
4.
Seeing
then
the
nature
of
man
is
thus
prone
to
it
;
and
some
have
a
more
peculiar
inclination
to
it
;
no
wonder
if
lyes
as
well
as
oaths
do
make
a
Land
mourn
.
Do
we
not
see
it
in
children
,
how
they
are
more
forward
to
lie
than
to
speak
?
They
come
both
together
,
only
lying
seemeth
more
natural
.
A
second
cause
of
lying
,
is
want
of
dependance
upon
God
,
as
if
he
would
not
fulfill
his
promises
without
our
lies
,
and
unlawfull
means
that
we
3.
Another
cause
is
,
The
captivity
and
bondage
that
we
are
in
by
nature
to
Satan
;
for
he
being
〈◊〉
lyar
from
the
beginning
,
we
imitate
him
,
and
follow
our
father
in
this
particular
.
This
our
Saviour
telleth
the
Jewes
,
John
8.
44.
Ye
are
of
your
father
the
Devil
;
when
he
speaketh
a
lie
,
he
speaketh
of
his
own
,
for
he
is
a
lyar
,
and
the
father
of
it
.
Mark
that
the
father
of
it
,
implying
that
by
the
Devil
we
are
sollicited
,
and
tempted
to
lies
:
and
if
there
were
no
other
consideration
but
this
,
it
were
enough
to
make
us
with
David
,
Psal.
119.
163.
To
abhorre
the
way
of
lying
,
because
it
cometh
from
the
Devil
,
we
thereby
demonstrate
the
Devil
to
be
working
in
us
,
to
move
our
tongues
.
And
truly
the
name
of
a
lie
is
a
very
reproachfull
thing
:
How
hardly
can
men
endure
the
name
of
it
,
who
yet
are
constant
in
the
practice
of
it
?
So
that
the
reproach
,
especially
the
cause
from
whence
it
cometh
,
may
perswade
us
to
leave
it
off
,
which
is
hell
it self
,
we
shall
then
quickly
hear
every
man
speaking
truth
with
his
neighbour
.
4.
An
inordinate
desire
of
profit
and
gain
,
doth
many
times
put
men
upon
Lastly
,
A
sinfull
and
immoderate
fear
,
that
many
times
provoketh
to
lying
.
abhorre
the
way
of
lying
,
yet
we
see
him
in
several
exigencies
degenerate
from
his
principles
.
It
is
true
,
in
case
of
a
mans
life
,
to
choose
rather
to
die
,
than
to
tell
a
lie
,
must
needs
be
an
argument
of
heroical
grace
in
a
man
:
but
we
see
in
Peter
,
how
difficult
it
is
to
abstain
from
lies
,
when
thereby
we
can
preserve
our selves
out
of
danger
.
So
that
if
at
any
time
we
find
the
godly
overtaken
with
this
sinne
,
we
must
not
from
thence
conclude
the
lawfulnesse
of
it
,
but
rather
bewail
our
pronenesse
thereunto
.
For
if
those
that
are
godly
in
an
eminent
manner
are
thus
apt
to
fall
,
what
shall
the
little
Trees
do
,
when
the
Cedars
are
so
weak
?
Use
of
Exhortation
,
To
take
heed
of
this
sinne
in
a
special
manner
,
as
being
so
reproachfull
to
a
man
,
much
more
a
Christian
,
so
opposite
to
the
Attribute
of
God
,
whose
faithfulnesse
and
truth
is
so
often
celebrated
,
that
it
is
impossible
for
him
to
lie
:
Yea
it
cometh
so
immediately
from
the
Devil
,
that
there
ought
to
be
no
communion
with
him
in
this
thing
.
Never
call
any
lie
profitable
,
for
it
will
not
prove
so
at
last
:
What
if
by
it
thou
escape
danger
here
,
and
be
cast
into
Hell
hereafter
?
What
if
thou
gaine
the
world
here
,
and
lose
thy
soule
hereafter
?
Will
not
this
be
a
dreadfull
and
dismall
lie
to
thee
?
Remember
that
place
,
Prov.
12.
19.
The
lying
tongue
is
but
for
a
moment
.
Hence
Prov.
13.
5.
A
righteous
man
hateth
lying
.
For
that
lying
tongue
is
but
for
a
moment
,
hereafter
it
will
scorch
in
hell
,
it
will
burne
in
those
eternal
flames
.
SERM.
CXV
.
GOD
is
True
.
2
COR.
1.
18.
But
,
as
God
is
true
,
our
word
towards
was
not
yea
and
nay
.
IN
this
Verse
the
Apostle
giveth
a
reason
why
he
did
not
use
Lightness
,
or
purpose
things
according
to
the
flesh
,
viz.
Because
the
word
he
preached
was
not
so
much
his
word
,
as
that
which
came
from
God
,
the
Supream
truth
:
and
therefore
as
no
Falshood
could
fall
on
God
,
so
neither
upon
his
Word
that
floweth
from
him
.
Some
indeed
understand
the
Word
Paul
here
speaketh
of
,
of
his
Promise
to
come
to
them
;
as
if
he
did
thus
solemny
affirm
,
That
he
was
not
unfaithfull
in
his
Promise
.
But
the
ensuing
words
do
evidently
declare
,
That
he
meaneth
his
Preaching
:
that
his
Doctrine
was
not
mutable
and
changeable
;
For
the
malevolent
Adversaries
that
he
had
to
do
with
,
they
took
occasion
from
the
altering
of
his
purposes
,
or
at
least
deferring
of
his
Promise
in
that
Particular
,
about
coming
to
them
,
to
charge
his
whole
Doctrine
with
the
same
levity
and
inconstancy
;
to
bring
all
he
Preached
into
Question
,
because
of
that
.
Whereupon
the
Apostle
being
far
more
solicitous
,
for
his
Doctrine
,
and
his
Office
,
then
his
own
credit
,
or
glory
,
doth
especially
fortifie
that
,
and
confirm
the
Truth
of
that
:
so
that
,
by
this
we
see
the
nature
of
evil
men
;
Whatsoever
failings
or
weaknesses
may
be
in
a
Minister
,
they
presently
charge
his
doctrine
with
it
,
and
blame
his
Ministry
;
whereas
Gods
truth
is
truth
,
and
thou
art
to
receive
it
,
though
the
Minister
may
be
false
,
and
unworthy
:
but
of
this
wore
in
its
time
.
The
Apostles
Argument
in
this
Text
,
to
confirm
the
truth
of
the
Doctrine
he
preached
,
is
from
the
truth
of
God
,
the
measure
and
Rule
of
all
truth
:
if
his
word
be
a
lye
,
then
God
must
be
said
to
lye
,
which
is
heynous
blasphemy
to
speak
but
God
is
true
.
This
Expression
is
taken
by
some
to
be
only
Enunciative
,
and
Affirmative
,
barely
asserting
the
truth
of
God
;
as
if
the
meaning
were
,
God
is
true
,
from
whom
we
have
received
our
commission
to
preach
the
Gospel
,
and
therefore
that
also
must
be
true
.
Others
,
(
and
they
speak
more
probably
)
take
it
to
be
an
oath
,
that
the
Apostle
doth
here
use
a
sacred
oath
,
for
the
confirming
of
what
he
saith
;
and
so
it
is
the
same
with
the
Hebrews
form
of
an
oath
,
The
Lord
liveth
:
and
Heinsius
maketh
those
expressions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Tim.
1.
15.
1
Tim.
4.
9.
to
be
equivalent
to
this
.
We
take
it
there
to
be
an
oath
,
but
because
we
have
Paul
using
an
oath
again
at
the
23d
Verse
,
I
shall
wave
that
respect
at
this
time
,
and
consider
it
only
enunciatively
,
attending
to
that
Attribute
and
Property
which
this
oath
is
built
upon
,
and
that
is
Gods
truth
,
God
is
true
.
From
whence
Observe
.
That
God
is
true
.
God
hath
many
glorious
Attributes
:
There
is
his
Omniscience
,
his
truth
of
God
is
often
celebrated
in
the
Scripture
:
Yea
,
he
is
not
onely
said
to
be
true
,
but
truth
itself
,
Deut.
32.
4.
he
is
so
essentially
,
truth
it self
,
that
the
Word
saith
,
It
is
impossible
for
him
to
lye
,
Heb.
6.
18.
For
,
he
being
truth
in
the
abstract
,
no
falshood
or
lye
is
compatible
with
him
.
Abstractives
admit
of
no
mixture
,
though
Concretives
may
:
Light
in
it self
,
or
whiteness
in
it self
admitteth
not
of
any
darkness
:
but
as
it
is
in
subjects
,
so
it
doth
.
Now
God
,
as
he
is
said
to
be
Light
,
and
that
there
is
no
darkness
in
him
at
all
,
1
John
1.
5.
So
God
is
truth
,
and
in
him
there
is
no
falshood
at
all
.
But
let
us
discover
this
Doctrine
in
particulars
.
And
First
,
There
is
a
twofold
Truth
.
A
Metaphysical
Truth
,
and
a
Morall
,
or
Ethicall
truth
.
A
Metaphysical
truth
is
the
truth
of
Being
,
and
Entity
;
and
thus
the
Scripture
doth
often
celebrate
the
truth
of
God
,
making
him
only
to
be
the
Jehovah
:
He
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Am
that
I
am
.
For
if
that
rule
be
true
,
Ens
&
verum
convertuntur
,
then
,
where
is
the
chiefest
and
Infinite
Entity
?
there
is
also
the
Supreamest
Verity
.
This
true
being
of
God
is
often
opposed
unto
Idols
,
and
the
Heathens
Gods
,
which
have
no
true
being
at
all
.
And
that
God
is
true
in
this
sense
is
the
very
fundamental
Article
of
all
Religion
,
Heb.
11.
6.
He
that
cometh
to
God
,
must
believe
that
he
is
.
This
truth
of
Gods
being
is
often
to
be
remembred
against
that
Atheisme
which
doth
reign
in
most
mens
hearts
.
How
could
they
live
in
such
excess
of
riot
,
did
they
believe
there
was
a
God
?
But
secondly
,
there
is
a
moral
or
Ethical
Truth
,
and
that
is
Two-fold
,
either
Verity
or
Veracity
.
Verity
,
is
when
we
speak
,
or
barely
affirm
that
which
is
true
.
Veracity
,
is
in
our
Promises
,
when
we
faithfully
perform
them
:
Now
this
Twofold
truth
is
eminently
in
God
:
There
is
the
truth
of
his
assertion
,
and
that
is
revealed
in
his
Word
,
which
is
also
called
truth
:
So
that
,
whatsoever
is
affirmed
there
,
can
no
more
deceive
us
than
God
himself
.
And
then
there
is
the
truth
of
his
Promises
,
and
the
Truth
of
his
Threatnings
:
the
truth
also
of
Prophesies
,
and
Predictions
,
in
all
which
God
will
be
found
true
.
When
every
man
is
a
Lyar
,
God
is
true
then
in
what
he
saith
,
in
what
is
foretold
,
in
what
he
promiseth
,
and
in
what
he
threateneth
.
Never
let
the
prophane
and
secure
sinner
flatter
himself
,
hoping
it
will
prove
otherwise
than
the
Word
speaketh
.
There
is
no
threatening
of
God
will
prove
a
lye
.
2.
There
's
a
Division
of
truth
;
into
truth
increated
,
and
created
.
Increated
lyar
,
There
is
no
truth
in
him
.
Now
,
because
truth
,
as
it
is
in
God
,
is
invisible
,
and
the
same
with
his
Essence
,
and
we
are
never
able
to
cown
to
know
Truth
but
by
God
:
Hence
we
have
the
Scriptures
given
to
the
Church
,
as
the
rule
of
truth
.
All
truth
is
from
God
,
whether
it
be
natural
or
supernatural
.
When
any
of
the
Heathens
have
found
out
Truth
,
it
was
from
God
,
even
as
all
fashood
is
from
the
Devil
:
so
that
,
when
the
Godly
do
lye
,
't
is
from
the
Devils
temptation
,
the
Father
of
lyes
.
Thus
when
wicked
and
ungodly
men
have
uttered
truth
,
it
hath
been
of
God
.
Now
because
Supernatural
truth
could
not
be
discerned
but
by
Divine
Revelation
,
and
pacefaction
.
Hence
it
pleased
God
to
make
known
in
his
Word
,
What
is
that
truth
which
will
lead
us
to
Salvation
:
So
that
,
seing
we
are
not
able
to
behold
truth
,
as
it
is
in
God
,
we
must
look
upon
it
as
it
is
in
his
Word
;
for
God
is
the
hidden
Truth
,
as
it
were
;
the
Word
is
the
revealed
truth
:
Therefore
whatsoever
is
Scripture
,
we
may
conclude
of
it
as
sure
and
firm
Truth
,
coming
from
the
supream
truth
.
If
then
,
ye
ask
,
as
Pilate
did
another
way
,
What
is
truth
?
I
answer
thee
,
The
Scripture
is
truth
.
No
men
are
true
,
any
further
than
guided
by
Scripture
,
and
led
by
the
Spirit
of
God
accordingly
.
Oh
that
therefore
you
did
more
aw
your
hearts
with
the
truth
of
Gods
Word
!
If
that
say
,
sin
will
be
bitter
in
the
latter
end
,
though
it
may
bring
profit
and
pleasure
for
a
while
,
believe
it
against
all
the
wicked
men
in
the
world
,
and
say
,
I
do
more
believe
this
Text
,
this
Place
of
Scripture
,
than
all
which
the
wickedness
of
men
may
oppose
against
it
.
3.
In
that
God
is
true
,
Herein
he
differeth
from
man
;
and
is
thereby
opposite
to
the
Prince
of
darkness
.
He
differeth
from
man
:
Therefore
it
is
said
,
Numb.
23.
19.
God
is
not
as
man
,
that
he
should
lye
or
Repent
.
To
trust
in
man
,
is
to
lean
upon
reads
.
Yea
,
hence
it
is
,
that
because
God
only
is
Truth
,
no
pastors
or
Officers
in
the
Church
are
to
be
believed
any
further
than
they
bring
the
Word
of
God
:
It
was
Christ
alone
,
God
and
man
,
that
could
say
,
I
am
truth
.
Neither
Austin
,
nor
Luther
,
nor
Calvin
can
say
,
I
am
truth
:
Not
that
therefore
the
Ministers
of
God
are
therefore
to
be
laid
aside
,
because
they
are
not
infallible
:
For
God
hath
commanded
us
to
hear
them
,
and
to
submit
to
them
;
only
we
are
not
ultimately
to
depend
on
them
.
The
Church
is
called
the
Pillar
of
truth
,
because
she
doth
declare
and
hold
out
the
Truth
,
but
,
she
is
not
the
Author
of
it
.
We
are
then
to
conclude
of
all
men
,
that
of
themselves
they
have
no
Truth
,
they
need
the
Spirit
of
God
to
guide
them
therein
:
And
then
hereby
is
an
Opposition
in
God
to
the
Devil
:
As
God
is
true
,
so
the
Devil
is
the
Father
of
Liés
,
John
8.
44.
when
he
speaketh
of
his
own
,
he
speaketh
a
lye
.
Now
then
consider
,
how
inexcusable
every
wicked
man
will
be
.
For
;
on
the
one
side
,
Christ
,
who
is
Truth
it self
,
he
speaketh
to
the
sinner
,
to
repent
,
to
reforme
,
promising
Everlasting
Happiness
to
him
:
Christ
saith
,
Thy
sinnes
have
no
pleasure
,
no
profit
in
them
;
thou
wilt
finde
them
prove
a
lye
to
thee
.
On
the
other
side
:
The
Devil
he
tempteth
thee
,
contrary
to
Christ
,
he
telleth
thee
sin
is
sweet
,
it
is
good
and
profitable
to
sin
,
he
biddeth
thee
follow
the
lusts
of
thy
soul
,
thou
shalt
not
be
damned
for
all
that
:
and
now
thou
believest
this
Devil
,
this
Father
of
lies
,
rather
than
Christ
.
Oh
how
unsufferable
is
this
?
how
great
is
the
Patience
of
God
towards
thee
?
What
hearken
to
the
Devil
,
before
God
?
But
even
thus
Eve
did
at
first
;
she
believed
the
Serpent
more
than
God
,
and
thereby
brought
ruine
upon
her self
,
and
Posterity
.
Oh
that
we
could
convince
you
enough
herein
,
that
you
may
see
,
with
what
madness
and
folly
your
sinnes
carry
you
away
,
while
you
listen
to
the
Father
of
Lies
,
who
is
the
Adversary
of
your
soules
,
rather
than
Christ
;
who
mourneth
over
you
,
saying
,
Oh
that
such
a
sinner
did
know
the
things
that
maketh
for
his
peace
!
4.
From
this
truth
of
God
,
Hence
it
is
,
that
we
are
so
much
commanded
in
Scripture
to
believe
on
him
,
to
trust
in
him
,
and
to
depend
upon
him
:
which
indeed
is
a
quiet
and
blessed
life
.
For
what
is
that
maketh
thy
heart
like
a
Sea
?
What
is
it
that
causeth
one
.
wave
to
rise
up
after
another
in
thy
soul
?
Is
it
not
because
thou
dost
not
depend
upon
this
truth
of
God
?
Were
thy
soul
more
assured
here
in
,
the
frame
of
thy
spirit
would
be
more
joyfull
.
Two
Temptations
amongst
others
there
are
,
wherein
the
soul
cryeth
out
,
as
in
a
Whales
belly
,
not
knowing
what
to
do●
whereas
the
confidence
of
Gods
truth
would
presently
satisfie
the
soul
.
The
first
is
,
In
matters
to
be
believed
about
the
Doctrine
that
is
delivered
there
:
For
,
because
that
is
wholly
supernatural
above
our
humane
reason
,
though
not
contrary
to
it
;
hence
it
is
,
that
we
have
many
fluctuations
of
spirit
,
and
our
understandings
are
with
difficulty
captivated
unto
the
Word
of
God
.
Though
these
temptations
about
the
Truths
of
Christian
Religion
are
not
incident
to
all
the
Godly
;
and
it
is
a
special
mercy
to
be
preserved
from
them
,
yet
upon
some
they
have
come
like
a
violent
storm
,
and
therefore
there
is
no
way
to
stand
disputing
,
and
arguing
,
but
to
say
,
God
is
true
,
the
Word
is
true
,
I
believe
,
when
I
cannot
dispute
,
as
one
Martyr
said
.
But
then
a
Second
temptation
,
which
is
like
a
continual
thorn
in
the
sides
of
the
Godly
,
is
their
Diffidence
and
distrust
about
the
Promises
of
God
.
They
do
not
live
and
walk
,
as
if
they
were
true
:
So
that
never
did
any
Heretick
more
subtilly
cavill
against
the
Doctrine
of
the
Scripture
,
than
they
do
argue
against
the
Promises
of
the
Scripture
,
Whether
they
be
such
as
belong
to
the
Church
,
or
to
themselves
;
To
the
Church
,
when
they
read
the
Scriptures
,
they
finde
such
glorious
and
excellent
Promises
;
that
they
exspect
she
should
alwayes
have
Halcyon
dayes
,
that
her
enemies
should
alwayes
be
vanquished
:
but
alas
,
they
finde
experimentally
the
contrary
:
They
cannot
see
,
how
Gods
Words
,
and
his
Works
,
how
his
Promises
and
Providences
do
concurre
together
:
But
the
reason
of
this
is
from
themselves
.
They
do
not
take
a
right
way
to
understand
the
truth
of
God
in
this
particular
,
for
these
three
Causes
,
which
commonly
make
the
sense
to
erre
about
the
Object
(
although
,
to
speak
properly
,
the
sense
doth
not
erre
,
but
the
judgment
of
a
man
,
discerning
according
to
sence
;
for
sense
would
be
more
properly
said
to
erre
,
if
under
such
impediments
it
did
not
represent
as
it
doth
.
)
First
,
One
impediment
in
the
sense
,
is
the
two
long
distance
of
the
Object
from
the
eye
:
(
to
instance
in
this
senfe
,
)
As
we
judg
the
Sun
less
than
the
earth
,
because
of
the
vaste
distance
from
us
,
so
that
,
till
a
man
take
Astronomical
Instruments
,
and
correct
Sense
by
Art
,
he
misjudgeth
about
the
Suns
magnitude
:
thus
is
it
here
,
When
we
go
to
judg
of
Gods
Promises
to
us
,
or
his
Church
,
we
finde
not
the
truth
of
them
,
because
the
wayes
of
God
are
too
remote
from
us
,
his
thoughts
exceed
ours
,
as
much
as
the
Heavens
do
the
earth
.
Therefore
we
must
necessarily
erre
,
till
we
go
to
the
Scripture
;
that
is
,
as
it
were
,
the
Artificial
Instrumennt
,
whereby
we
are
able
to
behold
that
truth
in
Gods
proceedings
,
which
otherwise
we
could
not
.
A
Second
Impediment
is
,
the
medium
indispositum
,
when
the
means
of
seeing
is
Indisposed
;
as
when
we
look
upon
a
stick
in
the
waters
,
or
the
Sun
through
a
dark
cloud
.
Thus
,
many
times
,
when
we
judg
of
Gods
proceedings
according
to
his
Promises
,
we
look
through
False
mediums
,
we
think
according
to
the
Principles
that
men
would
do
in
the
world
,
as
Luther
said
,
We
would
think
that
God
should
destroy
Pope
and
Turk
immediately
:
but
all
this
is
because
we
look
through
an
indisposed
glass
in
this
particular
.
Lastly
,
The
eye
cannot
judg
right
of
its
Object
,
when
the
visive
faculty
is
disturbed
,
when
that
is
infested
with
any
evil
humors
.
Thus
the
spiritual
eyes
even
of
a
Godly
man
are
in
some
measure
vitiated
,
and
therefore
are
not
able
to
behold
that
glory
of
God
in
carrying
on
the
Affairs
of
his
Church
,
and
by
those
very
wayes
which
we
would
think
tend
to
the
destruction
of
the
things
promised
,
by
them
he
doth
fulfill
them
;
for
the
wayes
of
the
Lord
are
wonderfull
to
us
,
in
making
good
his
Promises
,
and
commonly
they
are
fulfilled
by
those
means
which
seem
contrary
to
them
;
even
as
he
cured
the
blinde
man
,
by
mingling
spittle
with
clay
,
which
he
laid
upon
his
eyes
.
And
thus
the
Godly
soul
may
finde
,
how
God
is
true
in
spiritual
Promises
to
his
soul
;
for
he
obtaineth
comfort
through
desertions
;
the
way
to
Heaven
he
findes
through
Hell
:
yea
,
in
sanctifying
Grace
,
he
cometh
to
higher
Degrees
in
Grace
,
even
by
his
Failings
.
So
true
is
that
of
Suarez
,
Aliquando
substractio
gratiae
est
ad
finem
gratiae
.
The
end
of
Grace
is
accomplished
by
the
gradual
substraction
and
suspension
of
Grace
for
a
time
.
But
I
must
not
inlarge
herein
.
Lastly
,
This
truth
of
God
is
the
foundation
of
all
Religion
and
Godliness
.
For
,
if
there
were
no
truth
in
the
Scriptures
,
which
are
Gods
truth
,
if
First
,
The
truth
of
God
in
his
Doctrine
delivered
to
the
Church
,
is
the
foundation
,
yea
,
the
Essence
and
soul
of
his
Church
.
In
this
it
doth
differ
from
Jews
,
Turks
,
and
Pagans
;
yea
,
from
all
Heretical
Societies
,
That
she
hath
the
truth
of
God
,
and
others
not
:
So
that
,
as
the
soul●
keepeth
the
body
from
rottenness
,
and
Putrefaction
.
Thus
also
the
truth
of
God
keepeth
the
Church
from
being
only
a
Carkase
,
or
to
have
the
Name
and
Title
of
a
Church
,
without
the
thing
it self
.
Secondly
,
The
truth
of
God
in
his
Promises
is
the
great
supporter
of
the
hopes
of
all
the
Godly
.
By
them
alone
they
are
enabled
to
walk
with
Peter
upon
the
water
,
and
sink
not
,
because
they
believe
Gods
Promises
to
be
true
;
they
do
therefore
renounce
all
unlawfull
Pleasures
and
Profits
;
they
will
not
leave
the
fatness
and
sweetness
of
them
to
go
to
those
bryars
.
Thirdly
,
The
truth
of
God
in
his
threatnings
;
That
is
like
a
fiery
sword
,
to
keep
them
from
all
evil
:
They
know
those
threatnings
are
true
,
and
that
the
World
and
the
Devil
prove
lyars
to
all
those
that
serve
them
;
therefore
they
awe
their
hearts
with
a
continuall
fear
of
them
.
And
certainly
,
if
every
wicked
man
would
remember
this
,
That
Gods
threatnings
are
true
,
they
will
be
made
good
;
no
wisdome
,
no
greatness
,
no
power
can
resist
him
.
For
,
how
can
the
stubble
withstand
the
consuming
fire
?
this
would
make
them
utterly
forsake
their
sinnes
.
But
whether
thou
wilt
believe
or
no
,
Gods
Curses
will
fall
upon
thee
.
For
there
is
this
difference
between
the
Promises
and
Threatnings
;
The
Promises
(
many
of
them
)
are
not
made
good
unto
them
,
unless
thou
do
believe
;
believe
,
and
thy
sinnes
are
forgiven
thee
,
but
the
threatnings
will
be
made
good
to
thee
,
a
prophane
sinner
,
whether
thou
wilt
or
not
.
Gods
Word
will
have
its
effect
,
though
thou
dost
desire
it
might
be
false
.
SERM.
CXVI
.
The
personal
failings
of
Ministers
are
oft
cast
upon
the
Ministry
it self
.
2
COR.
1.
18.
But
,
as
God
is
true
,
our
word
toward
you
was
not
yea
and
nay
.
THe
next
particular
considerable
is
the
occasion
of
that
Transition
,
which
the
Apostle
maketh
from
the
word
of
his
Promise
in
particular
,
to
come
to
them
,
and
the
word
of
his
Preaching
in
the
general
.
The
occasion
is
from
that
evill
,
and
malevolent
Disposition
which
was
in
his
Adversaries
,
who
from
any
,
either
real
,
or
but
supposed
Imperfections
in
other
things
,
would
presently
burden
his
Ministry
with
it
,
and
thereby
,
as
much
as
in
them
lieth
,
make
Paul
wholly
useless
in
the
Church
of
God
.
Now
,
because
this
is
the
continual
stratagem
,
which
the
Devil
useth
to
make
the
best
Ministry
ineffectual
,
and
because
it
is
the
constant
inclination
of
wicked
men
to
do
so
,
therefore
I
shall
pursue
this
Observation
.
That
there
is
a
propensity
in
wicked
and
evil
minded
men
,
to
cast
all
the
imperfections
of
the
Ministers
of
the
Gospel
upon
their
Ministry
and
Doctrine
.
To
bring
the
Truths
they
Preach
either
into
doubt
or
disesteem
,
because
of
some
failings
,
yea
,
though
they
be
not
real
,
but
supposed
in
their
own
Imaginations
.
Thus
the
Adversaries
of
Paul
,
they
did
captiously
lay
hold
upon
his
Promise
,
and
failing
as
they
think
in
that
,
thereby
they
would
render
all
his
Doctrine
and
Ministry
odious
,
that
thereby
their
falshoods
and
corruptions
may
have
the
greater
success
.
Thus
the
wickedness
of
ungodly
men
doth
constantly
bend
to
this
,
that
they
may
be
hardened
in
their
hearts
against
the
Word
Preached
;
that
they
may
fortifie
themselves
with
some
damnable
Principles
of
others
,
that
so
the
message
of
the
Lord
may
be
rejected
.
Now
to
illustrate
this
,
consider
these
particulars
;
First
,
That
when
a
Minister
either
preaches
false
Doctrine
,
or
liveth
scandalously
,
or
is
lazy
,
and
negligent
in
his
place
,
then
it
is
lawfull
for
a
people
to
have
an
holy
and
wise
zeal
against
such
persons
,
that
they
may
be
quickened
up
to
their
duties
.
Neither
is
this
to
be
an
enemy
to
the
Office
of
the
Ministry
,
or
to
endeavour
the
publique
Dishonour
of
it
,
but
rather
to
advance
the
honor
of
it
,
who
by
Heretical
Superstitions
,
or
scandalous
manners
is
made
contemptible
to
the
people
for
Doctrine
.
If
that
which
men
preach
,
be
errors
,
or
falshoods
be
the
Imaginations
of
their
own
hearts
,
as
the
false
Prophets
did
lies
in
the
Old
Testament
,
and
,
as
many
are
said
to
do
in
the
New
;
from
such
we
are
commanded
to
turn
away
;
with
such
we
are
not
so
much
as
to
learn
any
familiar
commerce
,
no
not
so
much
as
to
bid
them
,
God
speed
.
The
Champions
of
Rome
,
they
condemn
the
Protestants
,
for
their
Schisme
and
Faction
they
made
against
the
Officers
of
their
Church
;
but
they
proved
that
they
were
Apostatical
,
not
Apostolical
;
that
they
were
wolves
,
not
shepherds
:
yet
,
at
the
same
time
,
they
affirmed
diligently
,
the
Ministry
of
Christ
,
according
to
his
Institution
,
against
any
fanatical
Spirits
that
did
run
into
that
extream
:
So
,
if
a
Minister
live
a
wicked
,
and
a
scandalous
life
,
though
we
are
not
to
reject
the
sound
Doctrine
,
because
of
his
life
,
yet
that
ought
to
be
a
great
grief
and
trouble
to
us
.
We
are
not
to
approve
of
a
wicked
life
for
the
Ministers
sake
,
nor
to
make
good
Sermons
cover
the
multitude
of
many
sinnes
:
Nay
,
the
more
excellent
his
doctrine
is
,
and
the
more
raised
his
parts
are
,
the
more
is
his
life
,
if
wicked
,
to
be
abominated
.
It
is
true
,
people
are
very
injudicious
herein
,
and
are
very
prone
to
condemn
the
Office
,
because
of
a
wicked
life
;
but
that
is
not
to
be
done
,
we
are
to
hear
them
,
as
our
Saviour
said
of
some
Pharisaical
Doctors
,
but
not
to
do
as
they
do
,
Mat.
23.
3.
all
that
the
Scribes
and
Pharises
bad
them
doe
,
sitting
in
Moses
his
chair
;
that
is
,
while
preaching
consonantly
to
Moses
his
Doctrine
,
and
not
adding
their
superstitious
leaven
,
they
were
bidden
to
observe
,
but
then
they
are
forbidden
to
follow
their
example
;
They
must
not
do
as
they
do
.
So
that
what
Truths
such
Preach
out
of
Gods
Word
,
we
are
to
awe
our
hearts
with
them
,
and
to
receive
them
as
good
truths
;
but
yet
,
if
their
lives
be
contrary
to
Gods
Word
,
they
must
not
approve
of
them
,
or
imitate
them
.
Lastly
,
If
they
be
negligent
and
lazy
,
which
is
an
intolerable
sin
in
a
Minister
,
whose
Names
and
Titles
the
Scripture
giveth
him
,
denoteth
Labour
,
Pains
,
and
Solicitude
,
This
also
may
be
justly
complained
of
,
and
yet
not
in
that
to
be
thought
to
strike
at
the
Office
of
the
Ministry
.
Now
,
there
are
two
Extreames
in
this
way
:
Some
corrupt
and
scandalous
Ministers
would
make
the
world
believe
,
when
judged
or
censured
,
for
their
crimes
,
that
it
is
because
of
their
Office
,
not
their
unworthiness
;
that
it
is
not
their
personal
sin
,
but
Ministerial
imployment
that
is
aimed
at
.
And
again
,
there
are
others
,
that
though
they
pretend
the
sinnes
and
vices
of
Ministers
,
yet
indeed
are
glad
of
any
such
offences
,
do
rejoyce
,
when
they
fall
out
,
and
make
occasion
thereby
as
much
as
lyeth
in
them
,
to
overthrow
the
Ministry
it self
:
But
,
both
these
delude
their
own
soules
;
for
God
will
own
his
instituted
Office
,
as
being
a
Plant
of
his
own
planting
;
and
therefore
,
the
Adversaries
to
it
may
think
as
well
to
pluck
the
Sun
out
of
the
Heavens
,
as
those
Offices
Christ
hath
set
in
his
Church
:
And
on
the
other
side
,
unfaithfull
and
ungodly
Ministers
are
to
know
Gods
anger
is
more
against
them
,
than
other
wicked
men
,
and
the
very
station
they
had
in
the
Church
,
will
tend
to
their
greater
aggravation
,
So
that
,
we
may
distinguish
between
setting
our selves
zealously
against
the
corruptions
of
unjustifiable
Ministers
,
and
against
the
Office
it self
.
In
the
next
place
,
Secondly
,
Many
wayes
are
a
people
prone
to
take
offence
,
at
the
Ministry
of
a
man
,
when
yet
it
is
their
sin
.
They
that
do
wickedly
take
an
offence
at
a
Ministry
faithfully
discharged
;
they
procure
inevitable
ruine
to
their
own
soules
.
These
endeavour
to
put
out
the
Light
of
the
Sun
,
that
so
they
may
with
the
more
boldness
commit
their
sinnes
in
the
dark
.
There
is
a
two-fold
Scandal
,
or
Offence
,
(
as
Divines
usually
note
.
)
The
one
is
,
Scandalum
datum
,
when
any
shall
give
a
just
occasion
to
any
,
to
stumble
at
the
Truths
of
God
,
and
to
depart
from
the
way
of
Christ
:
Not
,
that
ever
any
can
have
a
just
occasion
indeed
.
For
,
suppose
,
all
the
Ministers
of
Christ
,
yea
,
and
all
the
people
that
profess
Christ
,
should
so
live
and
walk
,
that
Christianity
would
be
made
loathsome
in
the
world
,
yet
a
man
ought
not
to
be
offended
hereat
,
so
as
to
depart
from
Christ
:
for
he
is
to
believe
the
Word
more
than
the
lives
or
Examples
of
men
;
onely
I
call
that
a
just
occasion
,
which
is
apparently
so
;
when
some
do
carry
themselves
in
such
an
ungodly
manner
,
that
the
weakness
of
some
cannot
but
be
offended
at
their
proceedings
;
so
that
,
they
like
Ministry
and
Godliness
,
the
worse
,
for
their
sakes
.
Now
,
though
this
be
the
sin
and
weakness
of
any
to
do
so
,
yet
,
because
they
administred
an
active
occasion
thereunto
,
a
wo
is
pronounced
in
an
heavy
manner
to
such
Persons
,
Luke
17.
1.
The
Scripture
maketh
it
a
terrible
thing
,
either
for
Ministers
or
people
,
so
to
live
and
walk
,
as
,
that
thereby
the
wayes
of
God
,
and
Godliness
may
be
evil
spoken
of
.
But
then
,
their
is
a
scandalum
acceptum
,
which
is
called
Scandalum
Pharisaeorum
;
and
that
,
when
men
through
their
own
ignorance
,
peevishness
,
or
wickedness
,
do
take
any
offence
,
and
cry
out
of
Religion
,
because
of
such
and
such
things
,
which
they
do
not
rightly
understand
:
And
this
was
the
case
of
our
Saviours
Preaching
,
and
his
acceptance
in
the
world
;
insomuch
,
that
he
saith
,
Mat.
11.
6
,
Blessed
is
he
that
shall
not
be
offended
at
me
.
Why
,
was
there
any
thing
in
Christs
Doctrine
or
Life
,
that
might
rationally
offend
any
?
No
,
but
the
Pharisees
,
and
others
,
being
Superstitious
and
proud
,
seeing
also
his
outward
contemptibleness
,
took
great
offence
;
and
thereupon
they
condemned
Christ
by
the
Law
,
which
God
made
against
Blasphemy
:
They
condemned
Christ
,
by
that
very
Law
,
which
was
in
force
against
Blasphemers
,
thinking
him
guilty
of
it
,
because
he
said
,
He
was
the
Son
of
God
,
John
19.
7.
Now
,
the
many
wayes
that
may
be
taken
sinfully
,
to
set
against
the
Ministry
,
and
to
lay
all
the
Burden
upon
that
,
are
,
First
,
when
we
,
out
of
a
cavilling
and
quarrelling
temper
,
dislike
that
,
which
if
well
understood
,
would
be
of
great
use
to
us
;
So
that
,
many
times
,
when
the
whole
fault
lieth
upon
our
dulness
,
our
mistakes
,
our
Ignorance
,
and
weakness
,
we
are
ready
to
charge
it
upon
the
Ministry
.
Thus
we
have
heretofore
instanced
in
John
6.
60
,
61.
concerning
those
Disciples
,
who
murmured
at
Christs
Expressions
;
and
were
so
offended
,
that
they
departed
wholly
from
him
:
So
that
,
he
who
would
not
go
off
from
the
Ministry
,
is
to
avoid
a
quarrelsome
,
cavilling
disposition
;
which
some
are
very
prone
unto
;
but
,
it
is
a
very
great
Judgement
to
be
left
to
such
a
temper
;
For
herein
they
do
every
day
more
and
more
obstruct
their
own
Conversion
,
and
prepare
themselves
to
be
combustible
matter
in
Hell
.
Indeed
,
a
modest
,
and
humble
enquiry
into
the
Truths
preached
,
as
the
Bereans
did
,
about
Pauls
Preaching
,
is
allowed
and
commendable
;
but
,
a
froward
,
cavilling
Disposition
indisposeth
to
finde
out
the
Truth
,
and
is
like
some
fretting
humour
in
the
eye
,
which
hindreth
the
sight
.
2.
We
then
do
sinfully
oppose
the
Ministry
,
when
we
strive
and
contend
with
them
,
because
of
their
zealous
and
faithfull
reproving
and
withstanding
the
course
of
sin
.
Because
a
Minister
would
bring
thee
to
the
sight
of
thy
sinnes
,
to
a
deep
and
serious
Humiliation
,
because
of
them
,
because
he
would
recover
thee
out
of
those
damnable
wayes
thou
livest
in
:
Hence
it
is
,
that
thou
cryest
down
the
Ministry
,
and
their
Labours
:
This
is
the
true
ground
of
most
mens
calumny
,
and
malice
;
because
the
word
Preached
is
a
convincing
Word
,
a
reproveing
Word
,
a
discovering
Word
,
of
that
evil
and
wrethchedness
,
which
is
in
thy
heart
:
Hence
it
is
,
that
thy
soul
cannot
endure
the
messengers
thereof
;
This
is
not
meerly
to
be
wicked
,
but
Diabolicaly
wicked
.
And
yet
,
if
many
Despisers
of
the
Ministry
were
asked
,
What
is
it
that
moveth
them
to
such
despite
against
the
Officers
of
Christ
,
They
would
,
but
for
shame
,
speak
that
which
lieth
in
the
bottome
of
their
heart
,
viz.
That
the
Ministry
discovereth
unto
them
all
the
evil
they
have
done
;
That
is
,
speaketh
onely
evil
and
Damnation
to
them
,
and
therefore
they
cannot
abide
it
;
but
,
wo
be
to
that
man
who
striveth
with
a
Minister
,
doing
his
duty
.
That
,
because
he
telleth
thee
the
truth
,
he
dealeth
faithfully
with
thy
soul
;
therefore
thou
dost
become
an
enemy
to
him
.
Consider
that
place
,
Hos.
4.
4.
Let
no
man
reprove
another
,
for
this
people
are
as
they
that
strive
with
the
Priest
.
The
meaning
is
,
It
is
to
no
purpose
,
to
reprove
the
wicked
men
of
Israel
any
more
:
it
is
to
no
purpose
to
bring
them
balme
,
or
spiritual
Medicines
,
for
they
are
an
incurable
people
,
Why
,
how
doth
this
appear
?
In
that
,
they
strive
with
the
Priest
.
They
will
not
et
him
do
his
duty
.
If
he
reprove
them
for
sin
,
if
he
set
against
their
iniquities
,
they
rise
up
as
proudly
against
him
,
as
the
Sodomites
did
against
Lot
,
their
Preacher
of
righteousness
.
By
this
you
see
,
it
s
a
property
of
a
desperate
and
incurable
people
when
they
strive
with
their
Church-Officers
,
in
doing
of
their
Duty
.
Indeed
,
if
Ministers
should
pervert
the
Ordinances
of
God
,
endeavour
to
bring
in
Heresies
,
Supers●ition
,
and
Prophaneness
,
to
exalt
the
Kingdome
of
darkness
,
then
they
are
in
all
lawfull
and
wise
wayes
to
strive
with
them
,
even
as
Children
may
,
in
some
cases
reprove
their
Parents
,
who
are
desperately
set
to
damn
their
soules
,
provided
they
shew
that
Reverence
and
Humility
that
they
ought
to
do
.
This
Text
of
the
Prophet
is
made
use
of
by
the
Papists
,
who
charge
our
Reformers
,
that
they
did
strive
with
the
Pope
,
and
their
Bishops
,
refusing
submission
to
them
.
For
their
Canonists
have
a
saying
,
That
,
if
the
Pope
should
draw
thousands
of
soules
to
Hell
,
none
might
say
unto
him
,
why
dost
thou
so
?
But
this
place
will
not
be
a
Sanctuary
to
them
;
for
if
we
take
the
ordinary
exposition
,
and
common
one
,
which
I
have
given
(
there
being
another
by-Learned
man
,
who
maketh
directly
against
them
)
it
speaketh
of
such
a
people
,
who
,
do
sinfully
strive
with
the
Messengers
of
God
,
because
they
reprove
sin
,
and
zealously
do
their
Duty
.
This
is
the
highest
Degree
of
sinfull
Opposition
that
can
be
,
no
contesting
with
the
Ministry
is
so
heynous
,
as
when
it
cometh
upon
this
account
.
These
are
like
frenetique
men
,
who
fight
with
their
Physician
.
In
other
diseases
commonly
men
send
for
physicians
,
they
desire
their
help
;
but
the
mad
man
,
he
will
ne
re
send
for
any
,
and
if
any
be
brought
to
him
he
rageth
at
them
.
Thus
doth
such
wicked
men
,
and
so
are
like
a
ground
Historians
speak
of
,
that
is
dryer
by
the
rain
that
falleth
upon
it
,
and
the
more
drought
,
the
more
moysture
.
3.
Then
we
sinfully
reflect
upon
the
Ministry
,
when
the
vices
of
the
persons
,
we
cast
upon
their
office
and
Doctrine
.
This
was
that
which
made
Paul
so
di
ligent
and
zealous
in
this
Text
;
had
it
been
his
own
glory
and
name
,
he
would
more
patiently
have
born
it
.
But
when
they
come
hereby
to
disparage
his
Doctrines
,
to
call
that
in
question
,
then
he
could
no
longer
bare
it
.
Take
heed
then
of
this
disposition
,
upon
any
evils
,
or
faillings
in
them
,
presently
to
fall
upon
the
Calling
,
immediately
to
dislike
the
Doctrine
they
preach
.
For
,
though
it
ought
not
to
be
so
,
yet
we
are
naturally
ready
ex
personis
probare
fidem
,
not
ex
fide
Personas
,
We
are
ready
to
like
and
approve
of
Faith
,
as
we
approve
of
mens
persons
,
and
therefore
,
if
any
failing
or
weakness
be
seen
in
them
,
we
presently
charge
their
Doctrine
with
it
.
What
should
a
man
have
refused
all
that
Peter
said
,
thinking
,
it
is
no
matter
what
he
Preacheth
,
because
,
in
his
fear
and
temptation
he
denied
Christ
?
What
,
shall
a
man
exclaim
at
Paul
,
and
say
,
we
know
not
how
to
believe
,
what
he
Preacheth
?
For
,
he
was
once
as
hot
and
zealous
for
the
contrary
way
.
Oh
,
take
heed
of
such
ungodly
Judgment
.
The
Truth
is
Christs
Truth
;
the
Gospel
is
the
Gospel
of
God
,
however
men
may
fail
.
4.
This
is
still
the
more
abominable
,
when
men
take
false
rumors
and
slanders
up
,
or
go
upon
their
own
surmises
,
and
conjectures
,
and
thereby
refuse
the
Ministry
:
for
this
was
Pauls
case
.
He
had
just
grounds
,
as
is
in
time
to
be
shewed
,
why
he
did
not
come
to
them
,
as
he
promised
.
It
was
to
spare
them
,
as
he
saith
,
v.
23.
So
that
,
if
there
were
any
fault
,
they
were
the
cause
of
it
,
yet
,
how
readily
do
they
make
an
occasion
,
to
bring
Pauls
Doctine
out
of
credit
,
and
nothing
is
more
ordinary
than
this
,
for
men
to
feign
Reasons
,
and
pretend
many
absurd
Arguments
to
vilifie
the
work
of
the
Ministry
,
which
yet
is
appointed
by
God
,
for
the
good
of
their
souls
.
If
you
ask
,
What
are
the
Reasons
,
why
men
are
so
apt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
upon
the
Doctrine
preached
?
They
are
such
as
these
,
First
,
Wicked
men
being
under
the
power
of
the
Devil
,
they
are
acted
by
him
,
and
his
works
they
do
.
Now
,
his
greatest
work
is
to
destroy
that
,
which
if
suffered
,
would
destroy
him
,
and
his
Kingdome
.
The
end
of
the
Ministry
we
may
read
in
Pauls
Commission
,
Act.
26.
18.
which
is
,
To
open
mens
eyes
,
to
turn
them
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
.
It
is
no
wonder
,
if
the
Devil
in
all
ages
tempt
men
to
this
sin
,
rather
than
others
.
For
,
hereby
his
Kingdome
will
be
lift
up
:
so
that
,
as
the
Physicians
were
never
quiet
till
they
had
deprived
Sampson
of
that
which
was
his
strength
,
so
neither
is
the
Devil
and
his
Instruments
ever
at
rest
,
till
they
have
removed
that
strength
Christ
hath
appointed
for
the
destroying
of
the
works
of
the
Devil
.
2.
Men
are
carryed
out
against
the
Doctrine
and
Office
,
for
any
real
or
supposed
failings
,
because
it
is
that
which
doth
most
grieve
and
trouble
them
.
It
is
the
Word
of
God
that
is
a
terrour
to
them
,
that
will
not
let
them
sin
securely
;
theresore
they
have
no
care
to
take
,
but
,
as
much
as
lieth
in
them
,
to
make
it
no
word
,
to
make
it
nothing
but
the
humours
of
men
.
For
all
the
while
they
believe
this
is
the
Doctrine
of
God
,
this
will
reprove
me
,
this
will
damn
me
,
they
dare
not
,
they
cannot
rise
up
against
God
;
but
to
delude
their
soules
,
therefore
they
run
to
lies
,
and
sinfull
refuges
,
whereby
they
would
undervalue
this
Word
,
and
make
it
nothing
but
the
Opinions
of
men
.
3.
They
fall
foul
upon
the
Doctrine
presently
,
because
herein
they
think
they
do
the
greater
despite
to
the
faithfull
Ministers
of
God
.
Herein
they
think
the
more
to
afflict
them
;
they
know
,
that
no
glory
,
honour
,
or
profit
doth
so
much
prevail
with
him
,
as
the
honour
of
his
Office
,
and
the
truth
of
his
Doctrine
:
and
theresore
,
that
they
might
shew
their
mischief
,
and
malice
the
more
,
they
would
him
in
that
which
is
dearest
.
4.
They
condemn
the
Doctrine
from
personal
failings
,
because
,
herein
they
think
to
justifie
themselves
the
more
.
That
there
is
no
such
reason
why
it
should
be
powerfull
to
reforme
,
or
convert
them
,
seeing
it
doth
not
so
to
the
Minister
himself
:
They
think
,
they
have
a
good
plea
for
their
unprofitableness
,
and
unfruitfulness
.
If
he
be
a
Physician
,
say
they
,
Why
doth
he
not
heal
himself
?
if
he
can
save
others
,
why
doth
he
not
save
himself
?
as
they
derided
Christ
.
Use
of
Exhortation
,
To
observe
,
and
take
notice
of
this
subtilty
of
Satan
,
and
the
naughtiness
of
thy
own
heart
,
in
this
particular
.
Are
not
all
his
workings
to
prejudice
thee
against
the
faithfull
Pastor
of
thy
soul
?
Doth
not
every
tale
or
story
;
doth
not
every
slanderous
and
lying
report
,
presently
take
off
thy
Faith
,
and
reverence
to
the
word
that
is
preached
?
Oh
remember
,
that
it
is
Gods
word
,
it
is
Gods
truth
,
whatsoever
our
failings
may
be
;
its
Gods
treasure
,
though
it
be
in
an
earthen
vessel
.
It
will
be
no
excuse
for
thee
,
at
the
day
of
judgment
,
to
say
,
Lord
,
I
regarded
not
the
word
,
I
mattered
not
Sermons
,
I
attended
not
to
what
they
Preached
,
because
I
thought
the
Messengers
thereof
were
proud
,
and
covetous
.
Will
not
God
arraign
thee
?
saying
,
It
was
my
Word
howsoever
,
It
was
my
Doctrine
:
my
word
was
not
proud
,
or
Doctrine
Covetous
;
if
not
for
their
sakes
,
yet
you
should
have
received
it
for
my
sake
:
It
was
not
the
Ministers
Doctrine
,
the
Ministers
Sacrament
,
but
mine
,
The
Devil
is
very
busie
to
destroy
thee
by
this
temptation
;
but
watch
and
pray
against
them
.
SERM.
CXVII
.
Of
Changing
in
Matters
of
Religion
.
2
COR.
1.
18.
Our
word
toward
you
,
was
not
yea
,
and
nay
.
WE
are
now
arrived
at
the
last
particular
considerable
in
this
Text
,
and
that
is
the
firmnesse
and
constancy
of
the
Doctrine
that
Paul
preached
to
the
Corinthians
.
You
heard
that
malevolent
adversaries
from
a
supposed
levity
in
Paul
,
otherwise
did
presently
argue
to
an
inconstancy
in
his
Doctrine
.
And
although
this
was
but
once
,
they
could
not
charge
such
an
appearing
levity
upon
Paul
often
.
It
was
but
at
one
time
,
yet
how
ready
were
they
to
take
an
advantage
hereby
against
Gods
truth
.
It
is
true
,
the
verity
and
firmnesse
of
Gods
truths
doth
not
depend
upon
the
esteem
of
Ministers
,
his
word
is
sure
,
though
men
be
vain
and
inconstant
;
yet
by
this
instance
we
see
,
how
much
it
concerneth
the
Ministers
of
the
Gospel
to
abound
in
gravity
,
sincerity
and
constancy
;
especially
so
to
deport
themselves
,
that
the
Doctrine
they
preach
may
not
be
suspected
of
changeablenesse
,
as
if
they
would
preach
that
for
Gods
truth
one
time
,
which
afterwards
they
would
preach
to
be
the
Devils
lie
.
This
is
that
which
Paul
doth
here
renounce
,
Our
word
toward
you
(
saith
he
)
was
not
yea
and
nay
,
that
is
,
it
was
not
light
,
mutable
,
it
was
not
white
and
black
,
hot
and
cold
,
but
it
was
alwayes
the
same
constant
abiding
truth
.
From
whence
observe
,
That
for
a
Minister
to
be
mutable
and
contradictory
in
his
Doctrine
,
is
very
reproachfull
to
him
,
and
makes
his
Ministry
wholly
uselesse
Sometimes
to
preach
one
way
,
as
the
way
of
God
;
one
opinion
as
the
certain
truth
of
God
,
and
then
afterwards
to
preach
up
the
clean
contrary
,
this
debaseth
the
person
,
and
the
office
of
a
man
,
it
maketh
all
his
Ministry
to
be
despised
:
They
conclude
either
that
such
a
man
thinketh
there
is
no
Religion
at
all
,
or
at
least
,
that
he
is
either
Atheistical
,
believing
none
,
or
else
very
ignorant
,
or
carnal
,
and
self-seeking
;
that
with
Demetrius
the
Priest
of
Diana's
Temple
,
doth
judge
that
only
Religion
,
which
is
profitable
,
and
therefore
measure
the
truths
of
Doctrines
by
their
interest
and
carnal
emoluments
.
In
the
Old
Testament
we
read
of
many
such
lying
Prophets
,
who
did
not
prophesie
according
to
the
visions
of
the
Lord
,
but
from
the
imagination
of
their
own
hearts
,
preached
to
Kings
and
people
such
pleasing
things
as
they
desired
.
This
hath
done
a
world
of
hurt
in
the
Church
of
God
,
when
the
officers
therein
have
not
regarded
,
whether
the
things
they
preach
were
Gods
truths
,
but
whether
pleasing
to
men
,
or
no.
This
was
to
make
the
Sunne
to
follow
the
Dial
,
and
the
truth
of
God
shall
no
longer
be
truth
,
but
while
it
pleaseth
man
.
Now
such
men
,
that
are
thus
mutable
,
must
needs
be
accounted
transgressours
by
all
.
For
so
saith
the
Apostle
,
If
I
build
the
things
againe
,
I
once
destroyed
,
I
make
my selfe
a
transgressour
,
Galat.
2.
18.
This
Doctrine
deserveth
serious
examination
,
because
as
there
is
much
truth
in
it
,
and
thereby
much
good
may
be
done
:
So
occasionally
through
mistake
,
men
may
be
prejudiced
to
their
own
hurt
.
For
did
not
the
Papists
brand
the
Reformers
at
first
with
inconstancy
and
perfidiousnesse
,
that
they
were
nothing
but
Yea
and
Nay
?
For
formerly
they
came
to
the
Masse
,
they
worshipped
Images
,
they
acknowledged
the
Pope
as
well
as
they
:
But
then
of
a
sudden
they
were
all
changed
,
then
the
Pope
was
Antichrist
,
then
the
Masse
was
blasphemous
Idolatry
,
then
they
puiled
down
their
Altars
and
Images
.
Thus
say
the
Papists
,
they
were
yea
and
nay
.
And
in
our
age
,
Are
there
not
many
offended
,
because
the
Ministers
of
the
Gospel
do
not
keep
up
the
same
Church-administrations
,
as
they
once
did
,
that
they
do
not
pray
,
baptize
,
administer
the
Lords
Supper
,
in
the
same
way
as
once
they
did
?
If
it
was
no
sinne
then
,
why
is
it
now
?
Thus
they
think
there
is
much
inconstancy
and
levity
in
Ministers
,
because
they
see
such
changes
and
alterations
in
their
publick
administrations
.
Let
us
therefore
abide
the
longer
upon
this
truth
,
seeing
the
Text
doth
give
such
seasonable
advantages
thereunto
.
And
First
,
You
must
know
,
That
all
yea
and
nay
is
not
bad
.
There
may
be
a
Act.
9.
21.
Many
who
heard
him
preach
Christ
,
were
amazed
,
saying
,
Is
not
this
he
,
that
destroyed
them
,
who
called
on
this
Name
in
Jerusalem
?
You
see
then
that
there
may
be
a
just
occasion
to
change
our
opinions
,
our
practices
in
Religion
.
There
is
a
just
occasion
for
a
Jew
,
a
Turke
,
to
leave
his
Religion
,
and
become
a
Christian
.
There
is
a
just
occasion
for
Papists
and
Hereticks
to
forsake
that
way
of
worship
,
they
have
followed
with
so
much
zeal
and
devotion
.
Neither
may
they
fear
the
shame
and
reproach
of
being
accounted
weather-cocks
and
turn-coats
;
but
rather
they
have
cause
to
blesse
God
,
who
hath
opened
their
eyes
,
and
not
suffered
them
to
perish
in
the
Aegypt
and
Sodome
they
were
in
.
It
is
true
naturally
,
it
is
accounted
an
hainous
sinne
to
change
that
Religion
which
a
man
is
born
and
bred
up
in
.
Therefore
we
have
an
History
of
our
King
John
,
(
Fuller
.
Histor.
of
the
Church
)
who
being
in
great
Stateextremities
,
sent
to
the
King
of
the
Moors
for
aid
and
assistance
,
promising
him
his
Kingdom
if
he
would
,
and
that
the
Nation
should
receive
the
Turkish
Religion
.
But
the
Morocco
King
refused
the
offer
,
saying
,
That
he
had
lately
read
Paul
'
s
Epistles
,
and
did
like
the
matter
well
,
so
that
he
found
no
fault
with
Paul
,
but
because
he
changed
the
Religion
he
was
born
in
.
I
bring
this
instance
to
shew
,
what
a
great
influence
that
Religion
hath
,
let
it
be
false
or
true
,
upon
a
man
,
in
which
he
hath
been
educated
.
Yet
there
is
a
necessity
,
if
men
will
be
saved
,
sometimes
of
forsaking
that
Religion
our
Fathers
and
Ancestours
have
lived
in
.
For
seeing
that
is
directly
against
Scripture
,
that
any
man
in
any
Religion
may
be
saved
:
and
also
that
seeing
there
are
so
many
contrary
Religions
in
the
world
,
it
followeth
inevitably
,
that
there
are
some
in
such
damnable
wayes
,
and
that
of
Religion
,
that
without
repentance
,
and
coming
out
of
those
former
impieties
,
they
shall
never
escape
the
eternal
flames
of
hell
;
and
such
a
change
is
not
matter
of
reproach
,
but
it
is
the
wonderfull
conversion
of
Gods
grace
upon
our
hearts
.
Hence
the
Apostle
doth
so
often
admire
the
riches
of
Gods
grace
to
those
Heathens
,
who
were
delivered
out
of
that
ignorance
and
darknesse
,
with
the
abominable
impieties
they
once
lived
in
.
As
it
is
in
Philosophy
,
they
distinguish
of
alteration
or
change
,
it
is
either
destructiva
or
perfectiva
.
Thus
when
a
man
of
a
fool
is
made
wise
,
of
a
vicious
person
,
virtuous
,
here
is
a
perfective
alteration
:
so
it
is
also
in
the
matters
of
Religion
,
we
may
change
the
best
errour
for
truth
,
darknesse
for
light
.
It
is
not
then
enough
to
say
,
Thou
wilt
not
change
thy
principles
,
thy
way
of
Religion
,
thou
hast
been
born
in
them
,
and
thy
Ancestours
have
lived
in
the
same
way
;
for
this
every
Jew
,
every
Turke
may
plead
as
well
as
thou
.
The
Heathens
pleaded
this
against
the
Christian
Religion
,
Sequendi
sunt
patres
qui
foeliciter
sunt
suos
sequuti
,
contumeliosa
est
emendatio
senectutis
.
If
this
be
true
,
why
art
thou
not
a
Papist
still
?
Why
doest
thou
not
call
for
the
Masse
and
Church-duties
to
be
done
in
Latine
?
For
this
was
the
way
thy
Ancestours
were
brought
up
in
.
Hence
in
the
second
place
,
It
is
not
simply
the
Yea
and
Nay
that
is
to
be
blamed
,
but
when
it
is
in
the
truth
,
when
we
ought
to
be
constant
and
immoveable
therein
.
As
every
party
doth
brand
another
with
Heretick
,
Schismatick
,
Apostate
,
so
also
with
inconstancy
;
but
it
is
not
the
meer
names
,
but
the
reality
that
maketh
such
persons
.
If
then
a
man
holds
Gods
truth
,
he
is
no
Heretick
,
though
the
whole
world
should
condemn
him
.
He
that
hath
a
Scripture-ground
to
depart
from
the
Idolatries
of
the
Church
,
is
no
Schismatick
,
though
others
charge
him
with
it
,
for
Causa
non
separatio
facit
Schismaticum
.
Thus
if
a
man
forsake
his
former
errours
,
his
former
superstitions
;
if
he
leave
his
corrupt
Doctrines
,
this
mans
change
is
a
duty
,
he
is
not
to
be
blamed
for
it
;
but
if
a
man
leave
the
truth
,
if
he
forsake
the
way
of
God
,
then
his
Yea
and
Nay
is
to
be
reproved
.
If
then
you
see
a
man
,
leaving
one
opinion
after
another
,
one
practice
after
another
,
so
that
all
this
while
it
is
a
progresse
in
the
truths
of
Christ
,
this
man
is
the
more
to
be
encouraged
.
For
such
is
the
pertinacy
of
man
,
and
love
to
his
owne
credit
and
glory
,
that
it
must
be
some
great
cause
,
which
shall
make
him
retract
and
recant
that
which
he
did
once
zealously
professe
;
so
that
it
is
in
Doctrinals
,
as
in
morals
;
if
you
see
a
man
that
hath
for
many
years
wallowed
in
his
lusts
,
that
hath
been
glewed
to
them
,
so
that
he
appeared
,
Non
tam
peccator
,
quam
ipsum
peccatum
;
if
this
man
through
the
grace
of
God
be
converted
do
contrary
to
all
that
once
he
did
,
shall
this
man
be
derided
,
because
he
will
not
be
the
same
prophane
person
,
that
once
he
hath
been
?
No
,
God
rather
is
to
be
glorified
;
who
made
the
prodigal
that
was
lost
to
be
found
,
that
was
dead
to
live
again
?
Thirdly
,
Although
thus
to
increase
in
knowledge
and
light
,
whereby
we
leave
off
doing
the
things
we
once
did
,
be
thus
a
duty
,
yet
even
such
a
change
supposeth
an
imperfection
in
a
man
.
For
were
our
understandings
fully
illuminated
,
we
should
be
able
to
see
the
truths
of
God
,
at
the
very
first
;
light
would
not
come
in
successively
upon
us
,
and
by
degrees
dispelling
darknesse
,
as
we
see
the
Sunne
doth
in
the
morning
,
but
it
would
be
in
its
vertical
point
immediately
.
Even
as
Photius
reporteth
out
of
an
Historian
Agatharcides
,
that
there
are
a
people
to
whom
the
Sunne
doth
not
appear
by
degrees
,
as
to
us
,
but
it
cometh
suddenly
and
perfectly
upon
them
,
out
of
the
depth
of
darknesse
.
It
is
true
therefore
our
weaknesse
and
imperfection
,
not
that
we
come
to
know
things
better
than
we
did
,
or
that
we
are
changed
,
but
because
we
needed
such
an
alteration
:
We
know
but
in
part
,
saith
the
Apostle
,
1
Corinth.
13.
putting
himself
into
the
number
.
Hence
it
is
that
in
Heaven
,
when
our
understandings
shall
be
fully
perfected
,
then
we
shall
not
grow
in
knowledge
,
we
shall
not
imbrace
errours
,
and
upon
further
illumination
leave
them
.
So
that
whensoever
God
shall
make
such
a
change
upon
us
,
that
we
are
not
to
believe
,
as
we
have
done
,
worship
as
we
have
done
,
lived
as
we
have
done
:
As
we
are
to
be
thankfull
unto
God
,
so
we
are
to
be
humble
in
our selves
,
because
that
ever
any
darknesse
did
take
hold
of
us
.
The
Thomists
among
the
Schoolmen
,
give
this
for
a
reason
,
why
the
good
Angels
proved
constantly
good
,
and
the
evil
Angels
unchangeably
evil
:
Because
(
say
they
)
Such
is
the
perfection
of
the
Angelical
Nature
,
that
what
it
willeth
,
it
willeth
immoveably
,
it
cannot
alter
again
,
and
therefore
an
evil
Angel
cannot
repent
.
I
shall
not
justifie
this
reason
;
but
certainly
we
see
it
a
glorious
perfection
in
God
,
that
his
understanding
is
infinite
,
his
will
immutable
;
so
that
he
cannot
know
any
new
thing
,
or
will
any
new
thing
,
which
he
did
not
from
eternity
:
Yea
the
estate
of
the
glorified
Saints
in
Heaven
,
is
admirable
in
this
particular
,
that
they
are
so
confirmed
by
grace
,
they
are
so
perfectly
enlightned
and
sanctified
,
that
they
receive
all
truth
at
first
,
and
can
never
come
to
know
more
or
better
,
then
they
did
at
first
admission
into
that
glorious
place
.
Fourthly
,
There
is
no
man
living
,
though
never
so
learned
and
so
knowing
,
but
may
still
understand
more
.
In
him
there
may
be
,
there
will
be
Yeas
and
Nayes
:
He
will
have
cause
to
confesse
he
was
in
this
errour
once
,
he
misunderstood
such
and
such
Texts
of
Scripture
formerly
.
Doth
not
experience
confirm
this
?
Hence
are
their
retractations
,
their
recognitions
and
reviews
of
their
works
,
which
they
have
put
out
with
much
judgement
and
deliberation
.
So
that
we
are
not
to
wonder
,
if
the
most
excellent
and
learned
men
do
sometimes
say
,
This
I
thought
once
,
and
this
was
my
judgement
once
,
but
now
I
am
better
informed
.
It
is
true
,
the
case
of
the
Apostles
,
and
such
as
were
divinely
inspired
of
old
,
is
different
from
the
most
eminent
,
holy
and
learned
men
that
are
in
the
Church
;
for
though
after
their
first
call
by
Christ
,
they
did
retain
some
ignorance
upon
them
,
yea
did
erre
in
some
doctrinal
points
of
great
consequence
,
yet
after
they
received
the
holy
Ghost
,
in
a
full
confirmation
of
them
in
their
Office
,
then
they
were
made
infallible
;
so
that
in
their
preaching
and
writing
they
could
not
erre
:
And
therefore
if
there
had
been
any
Yea
and
Nay
,
any
contrariety
in
their
Doctrine
.
If
any
of
them
should
have
said
,
Thus
I
thought
once
,
but
it
was
my
errour
,
I
am
now
of
another
mind
,
this
would
have
made
us
questioned
their
immediate
call
from
God
;
but
all
Pastors
and
Teachers
that
are
to
guide
the
Church
,
they
are
not
to
expect
such
infallibility
,
neither
should
people
look
for
such
assistance
upon
us
;
but
we
are
limitted
to
the
Scripture
,
as
the
Rule
by
which
all
spirits
are
to
be
tried
.
If
therefore
any
eminent
Officer
of
the
Church
do
build
hay
and
stubble
upon
the
foundation
of
precious
stone
and
pearle
,
wonder
not
at
it
:
Or
if
you
see
such
afterwards
more
enlightned
,
and
to
bewaile
the
hay
and
stubble
they
have
built
.
Let
not
this
make
you
stagger
;
so
as
to
think
with
your selves
,
what
can
we
believe
?
For
they
may
erre
in
one
thing
as
well
as
another
;
and
as
they
confesse
they
have
taught
false
in
one
particular
,
so
it
may
be
in
all
the
rest
,
and
therefore
we
are
not
bound
to
believe
them
at
In
the
fifth
place
,
You
must
distinguish
between
that
which
is
fundamental
in
a
word
,
and
that
which
is
circa
,
or
supra
fundamental
.
The
word
of
God
containeth
in
it
all
things
that
are
necessary
to
salvation
,
but
withall
it
hath
many
excellent
conclusions
that
are
deduceable
from
them
.
It
hath
not
onely
the
foundation
stones
,
but
an
excellent
and
glorious
superstructure
:
It
hath
not
onely
milk
for
the
babe
,
but
strong
meat
for
the
adult
person
.
And
although
there
be
no
truth
revealed
in
the
Scripture
,
which
when
sufficiently
proposed
to
us
,
we
ought
to
despise
,
it
being
the
truth
of
the
holy
Ghost
:
and
wilfully
to
oppose
any
known
truth
of
Gods
word
,
though
it
be
farre
from
the
fundamentals
,
is
a
very
damnable
sinne
,
and
rebellion
against
the
Spirit
of
God
;
yet
for
all
that
,
we
must
alwayes
distinguish
between
the
fundamentals
and
principles
of
Religion
(
such
as
are
named
,
Heb.
6.
)
and
the
conclusions
,
by
many
mediums
deduced
from
them
;
between
the
seed
and
the
crop
;
between
the
essentials
and
the
accessories
.
For
there
is
no
godly
man
,
much
lesse
no
godly
Officer
,
that
is
so
farre
left
by
God
,
as
to
erre
in
fundamentals
of
salvation
,
at
least
perpetually
;
and
therefore
they
have
no
Yea
,
and
Nay
in
them
.
For
they
have
the
promise
of
God
,
which
is
,
That
the
Spirit
shall
lead
them
into
all
truth
,
John
16.
13.
And
they
have
also
the
anointing
,
which
will
teach
them
all
things
,
1
John
2.
27.
where
by
all
things
,
is
not
meant
,
Omne
scibile
,
Every
thing
that
may
be
known
;
for
then
they
should
know
all
the
arts
,
and
all
the
tongues
,
every
one
would
be
wiser
than
Solomon
.
No
nor
all
things
in
Religion
,
not
all
things
in
faith
and
manners
,
for
that
would
contradict
other
places
,
which
say
,
We
know
but
in
part
,
1
Cor.
3.
and
also
,
That
we
are
to
grow
in
knowledge
,
2
Pet.
3.
18.
but
all
things
necessary
to
salvation
.
They
shall
not
want
the
knowledge
of
that
thing
,
the
absence
whereof
will
damn
them
.
It
may
be
for
a
season
,
they
may
be
involved
in
some
fundamental
errour
,
even
as
they
may
in
regard
of
their
lives
fall
into
some
grossimpieties
,
that
do
for
the
present
take
away
the
present
claim
that
they
have
to
the
Kingdom
of
Heaven
;
but
at
last
they
shall
be
delivered
,
because
it
's
not
possible
the
elect
should
be
deceived
,
viz.
totally
and
finally
,
by
the
most
deceiveable
wayes
of
falshood
that
are
,
Matth.
24.
24.
Now
the
knowledge
of
this
is
necessary
to
obviate
that
Objection
,
which
you
heard
mentioned
.
If
the
Ministers
of
the
Gospel
may
be
Yea
and
Nay
in
some
things
,
why
not
in
all
things
?
If
they
erre
in
one
thing
,
why
not
in
every
thing
?
This
is
not
to
be
yeelded
unto
.
For
they
cannot
erre
in
necessaries
,
though
they
may
in
accessories
;
They
cannot
lay
any
other
foundation
than
what
is
laid
,
yet
they
may
build
hay
and
stubble
.
Therefore
it
's
sensless
and
irrational
to
argue
from
any
errour
or
mistake
the
Ministers
may
have
in
some
points
of
Religion
,
that
are
problematical
,
to
those
that
are
essential
.
For
in
these
later
we
are
sure
,
we
are
never
deceived
,
we
may
with
Paul
confidently
say
,
If
an
Angel
from
Heaven
preach
contrary
to
that
Doctrine
,
let
him
be
accursed
.
SERM.
CXVIII
.
A
further
Discovery
of
the
sinfulnesse
and
reproach
of
Inconstancy
,
especially
in
a
Minister
.
2
COR.
1.
18.
Our
word
toward
you
,
was
not
yea
and
nay
.
WE
are
pursuing
this
truth
,
That
inconstancy
and
contrariety
in
the
Doctrine
of
Ministers
,
is
a
very
great
reproach
to
them
.
For
the
discovering
whereof
we
have
brought
in
some
particulars
,
and
proceed
upon
the
same
account
.
As
First
,
We
must
alwayes
distinguish
between
constancy
and
pertinacy
;
for
these
differ
as
much
as
light
and
darknesse
,
though
one
may
seem
very
like
the
other
.
Insomuch
that
the
rash
,
wilfull
pertinacy
of
some
men
in
their
wayes
and
opinions
,
though
never
so
false
,
is
gloried
in
by
them
,
as
true
constancy
.
Never
is
sinne
more
ready
to
deceive
us
,
then
when
it
cometh
in
truths
mantle
,
when
the
Devil
appeareth
like
Samuel
.
For
then
this
lustre
and
glistering
doth
deceive
us
,
taking
vice
for
vertue
,
that
we
cannot
be
brought
into
any
way
of
amendment
.
But
this
we
must
resolve
upon
,
That
constancy
and
pertinacy
,
they
differ
as
much
as
evil
and
good
.
To
be
a
constant
man
is
a
duty
;
to
be
a
pertinacious
man
is
a
sinne
.
If
you
see
a
Papist
,
or
an
Heretick
,
that
will
endure
the
greatest
torment
,
ere
he
will
be
Yea
and
Nay
,
as
often
it
falleth
out
:
This
man
is
not
to
be
commended
for
constancy
,
but
condemned
for
his
wilfulnesse
and
pertinacy
.
So
that
among
many
other
differences
constancy
and
pertinacy
are
discriminated
in
their
object
;
for
constancy
hath
alwayes
that
which
is
good
and
true
for
its
object
,
as
the
Apostle
saith
,
It
is
good
to
be
zealously
affected
in
a
good
thing
,
Gal.
4.
18.
so
it
is
good
to
be
constant
,
and
persevering
in
that
which
is
a
duty
.
But
then
pertinacy
is
alwayes
in
that
which
is
false
and
evil
;
and
therefore
is
commonly
made
to
be
a
necessary
concomitant
of
an
heretical
person
.
Though
he
hold
a
grievous
errour
,
yet
if
he
doth
it
not
with
pertinacy
after
frequent
admonitions
and
convictions
,
he
is
not
judged
an
Heretick
;
according
to
that
known
saying
of
Austins
,
Errare
possum
,
Haereticus
esse
nolo
.
The
Apostle
also
supposeth
wilfulnesse
and
refractorinesse
in
Tit.
3.
10.
when
he
biddeth
us
,
Reject
an
heretick
after
the
first
and
second
admonition
,
implying
that
thereby
he
hath
fully
discovered
his
pertinacy
,
and
so
his
incorrigibility
.
If
then
in
a
sacred
Oath
,
wherein
we
solemnly
call
upon
God
as
a
witnesse
,
when
it
is
about
a
sinfull
and
ungodly
thing
,
it
is
our
duty
to
break
it
.
It
was
Herod's
sinne
,
that
he
would
fullfill
his
oath
;
then
how
much
more
,
if
thou
art
in
an
erroneous
,
or
in
a
sinfull
and
ungodly
way
to
go
on
wilfully
,
and
wilt
not
change
thy
mind
whatsoever
cometh
of
it
?
This
pertinacy
is
also
seen
in
wicked
men
,
who
will
not
be
reformed
;
though
the
Ministry
be
never
so
potent
and
effectual
;
though
light
penetrate
never
so
secretly
into
their
breasts
,
yet
like
Balaam
they
go
on
desperately
against
the
Angel
of
God
,
with
a
sword
in
his
hand
,
and
glory
that
they
are
no
changelings
;
whereas
,
is
to
be
of
another
mind
,
were
alwayes
sinne
,
their
repentance
would
be
a
vice
,
and
not
a
virtue
.
For
what
is
that
,
but
to
be
of
another
mind
,
to
change
our
minds
?
whether
it
be
in
doctrinal
errours
,
or
practical
impieties
,
there
must
be
a
repentance
,
a
changing
of
our
minds
,
else
we
shall
never
enter
into
the
Kingdome
of
Heaven
.
Remember
then
this
difference
,
be
a
constant
man
,
not
a
pertinacious
,
self-willed
man
.
The
former's
Yea
,
yea
;
and
Nay
,
nay
,
in
a
good
sense
;
the
later
in
a
bad
sense
.
Solomon
saith
,
Bray
a
fool
in
a
morter
,
yet
his
foolishnesse
will
not
depart
from
him
,
Prov.
27.
22.
What
is
he
therefore
to
be
commended
,
because
he
will
not
be
changed
?
Yea
,
this
change
from
all
evil
of
mind
,
or
life
,
is
so
necessary
,
that
God
hath
appointed
his
Ministry
for
this
end
.
For
this
end
he
afflicteth
and
chastiseth
,
that
we
should
be
men
of
other
minds
,
of
other
perswasions
than
we
have
been
.
Arrianus's
Epictetus
hath
a
Chapter
(
Lib.
2.
cap.
15.
)
against
such
who
will
contumaciously
persist
in
what
they
have
decreed
;
and
instanceth
in
a
friend
,
who
had
decreed
to
famish
and
starve
himself
,
and
was
hardly
perswaded
to
the
contrary
,
meerly
because
he
would
be
as
good
as
his
purpose
:
whereas
,
first
,
we
are
to
consider
,
whether
the
thing
decreed
be
good
and
right
or
no.
Mad
men
have
strength
,
but
they
put
it
out
in
a
furious
way
;
so
erroneous
and
wicked
men
,
they
will
be
the
same
,
they
will
not
alter
or
change
;
but
this
is
in
a
sinfull
and
damnable
way
.
Oh
that
we
could
see
many
putting
a
Nay
upon
their
former
Yea
!
To
cry
as
he
did
,
Ego
non
sum
ego
:
for
unlesse
such
do
become
changed
,
they
are
sure
to
perish
.
Secondly
,
Then
therefore
is
yea
and
nay
so
reproachfull
,
when
they
are
mutable
from
truth
as
well
as
errour
,
as
also
from
corrupt
and
light
motives
.
Some
have
an
inconstancy
and
levity
of
mind
,
they
do
not
adhere
long
to
any
one
thing
.
These
want
solidity
and
weight
,
and
therefore
are
like
feathers
and
straws
that
are
blown
up
and
down
with
every
wind
of
Doctrine
.
These
are
children
wanting
sound
judgement
,
and
so
are
easily
deluded
.
Hence
the
Apostle
exhorteth
,
Ephes.
4.
14.
That
we
be
not
as
children
tossed
up
and
down
with
every
wind
of
Doctrine
.
How
many
are
there
that
do
not
adhere
to
the
truths
of
God
upon
constant
divine
motives
,
but
light
and
corrupt
,
whereby
it
cometh
to
passe
,
that
they
have
Annuam
&
menstruam
fidem
;
They
have
a
daily
,
monethly
and
yearly
faith
;
and
we
may
truly
say
of
them
,
what
Maldonate
by
scorn
,
deriding
the
division
of
faith
,
given
by
Protestants
,
Illis
enim
tot
sunt
fides
,
quot
sunt
in
lyrâ
.
It
is
this
unsetledness
and
inconstancy
,
that
maketh
the
Protestant
Religion
so
reproached
by
Papists
;
herein
they
boast
;
by
this
they
insinuate
,
that
you
Protestants
go
from
Religion
to
Religion
,
from
opinion
to
opinion
,
and
have
no
huc
usque
,
but
change
their
perswasions
,
as
often
as
their
fashions
.
Now
it
must
be
granted
,
that
such
giddinesse
and
inconstancy
,
doth
not
consist
with
a
sound
faith
and
judgement
.
Men
may
be
very
learned
men
,
and
yet
very
unsetled
in
their
judgement
.
Who
will
not
acknowledge
that
Grotius
was
to
be
honoured
for
his
learning
?
But
his
inconstancy
was
the
dead
flie
in
his
box
of
ointment
.
Hence
Rivet
relateth
of
him
,
That
when
he
was
in
prison
,
some
interceded
with
Prince
Maurice
for
his
liberty
;
but
the
Prince
denied
,
and
pointing
to
the
weather-cock
upon
his
house
,
said
,
En
caput
Grotii
.
On
the
other
side
,
it
was
the
commendation
of
John
Baptist
,
that
he
was
not
as
a
reed
shaken
with
every
wind
.
When
we
have
once
tried
all
things
,
and
found
out
the
truth
,
then
we
are
to
hold
it
fast
;
we
are
not
to
be
alwayes
enquiring
and
seeking
;
this
is
perpetually
to
erre
in
the
wildernesse
,
and
never
come
into
Canaan
.
Pray
therefore
to
God
against
inconstancy
and
unsetlednesse
in
mind
in
matters
of
Religion
,
such
a
temptation
hath
fallen
so
foully
upon
some
,
that
it
hath
even
brought
a
distraction
upon
them
.
It
is
a
mercy
to
be
setled
upon
the
Rock
,
to
be
rounded
upon
the
truth
,
and
then
to
be
immoveable
;
whereas
the
doubting
and
divided
mind
,
is
never
satisfied
,
and
flieth
from
one
thing
to
another
,
never
having
any
rest
.
If
then
thy
saith
be
true
,
believe
as
thou
hast
done
;
if
thy
worship
of
God
be
according
to
his
will
,
continue
to
do
as
thou
hast
done
;
and
so
if
thy
life
be
according
to
Gods
command
,
never
change
it
,
thou
canst
not
do
better
;
onely
be
sure
thy
foundation
be
truly
laid
,
and
then
abhorre
all
temptations
and
opinions
that
would
bring
thee
to
doubting
;
for
here
will
be
no
end
,
thou
will
be
in
daily
restlesse
thoughts
of
soul
.
Hence
the
Apostle
James
saith
,
A
double-minded
man
is
unstable
in
all
his
wayes
,
Jam.
1.
6
,
7.
He
is
like
a
wave
tossed
up
and
down
in
the
Sea
.
Oh
how
unfit
and
unable
are
such
to
confesse
the
truth
before
a
crooked
generation
,
to
give
witnesse
to
it
by
the
losse
of
the
dearest
comforts
they
doe
enjoy
,
when
they
do
not
know
whether
it
be
Gods
truth
,
or
mans
errour
that
they
plead
for
?
Now
you
may
ask
,
What
are
the
causes
procreant
of
such
lightnesse
and
The
first
is
Ignorance
,
when
we
are
not
able
of
our selves
to
judge
what
is
the
truth
of
God
,
but
receive
it
wholly
from
trust
by
tradition
.
This
traditional
Religion
,
receiving
things
meerly
from
men
,
and
because
of
their
authority
,
must
needs
make
men
change
,
as
that
changeth
.
Solomon
hath
a
full
expression
to
this
,
The
fool
believeth
every
word
,
but
the
prudent
man
looketh
well
to
his
going
,
Prov.
14.
15.
The
more
ignorant
then
a
Ministry
is
,
the
more
credulous
it
is
;
and
so
is
like
the
materia
prima
,
ready
to
receive
different
formes
and
shapes
;
when
a
mans
faith
is
wholly
borrowed
,
and
he
liveth
by
another
mans
faith
,
not
his
own
;
when
he
shutteth
his
own
eyes
,
and
will
onely
see
by
another
mans
,
then
he
must
call
black
,
white
;
and
white
,
black
,
as
often
as
those
will
have
him
do
so
,
upon
whom
he
doth
depend
.
If
then
it
be
a
shame
for
a
private
Christian
not
to
live
by
his
own
faith
,
and
to
resolve
all
into
an
implicit
belief
of
others
;
Is
it
not
much
more
an
hainous
sinne
in
Ministers
,
who
are
to
be
guides
,
and
to
lead
others
?
Secondly
,
An
affectation
of
singularity
and
vain-glory
in
a
Minister
,
may
make
him
to
be
Yea
and
Nay
.
He
seeth
that
by
holding
and
preaching
the
old
known
way
,
he
shall
not
be
much
admired
;
and
therefore
as
people
runne
in
multitudes
to
new
sights
,
so
they
do
to
such
who
bring
unheard
of
opinions
.
This
hath
been
one
of
the
chiefest
causes
of
all
the
heresies
and
errours
that
ever
have
been
in
the
Church
;
they
have
been
weary
of
the
accustomed
Manna
;
they
have
like
the
Athenians
been
alwayes
enquiring
into
what
new
thing
is
brought
forth
.
And
hereupon
,
as
pride
in
apparel
doth
alwayes
bring
forth
new
fashions
;
so
pride
in
Religion
,
new
opinions
.
And
hence
it
is
,
that
men
affect
new
words
,
new
phrases
,
new
expressions
,
yea
and
new
Doctrines
;
all
which
causeth
a
mutability
and
change
.
Now
surely
,
if
a
man
ever
did
find
the
lively
power
of
the
truths
of
God
,
he
once
professed
,
upon
his
own
heart
;
when
he
should
at
any
time
be
invited
to
taste
of
new
wine
,
he
would
say
,
the
old
is
better
.
When
Peter
knew
,
that
with
Christ
alone
was
eternal
life
,
then
he
saith
,
Whither
shall
we
goe
?
John
6.
68.
Or
to
whom
shall
we
goe
?
We
cannot
be
better
than
we
are
.
Now
the
other
Disciples
had
not
fully
tasted
of
the
good
Word
of
God
;
they
depart
from
Christ
,
and
never
follow
him
more
.
We
may
say
then
to
all
those
unstable
soules
,
who
wander
from
one
opinion
to
another
,
and
so
from
truth
to
falshoods
many
time
;
Why
doe
ye
leave
the
Fountain
to
go
to
the
Cisterns
?
Why
do
ye
leave
the
fatnesse
of
the
Olive
,
and
the
sweetnesse
of
the
Vine
,
to
go
to
the
Briar
?
Thirdly
,
Another
cause
of
changeablenesse
,
is
,
Love
to
profit
,
to
earthly
greatnesse
,
and
worldly
advantages
.
There
is
none
addicted
to
this
,
but
he
must
be
Yea
and
Nay
,
often
and
often
again
.
Must
not
the
shadow
alter
often
,
sometimes
longer
,
sometimes
shorter
,
sometimes
streight
,
and
sometimes
bowed
down
,
because
it
wholly
followeth
the
body
,
and
hath
its
dependence
thereon
?
So
it
is
here
,
when
men
regard
Religion
only
for
politick
and
self-seeking
ends
,
then
they
must
be
hot
and
cold
,
they
must
be
bitter
and
sweet
,
as
their
interest
requireth
.
This
hath
alwayes
made
Ecebolius's
in
the
Church
;
onely
it
were
well
,
if
at
last
they
would
bewail
this
carnality
,
this
inconstancy
;
as
Ecebolius
did
,
throwing
himself
down
before
the
Church
gathered
together
,
crying
out
,
Calcate
me
insipidum
salem
.
This
made
one
Bishop
be
sirnamed
Euripus
,
for
his
frequent
compliances
and
accommodations
of
himself
,
that
thereby
he
might
be
advanced
.
Lastly
,
Another
cause
,
though
external
,
is
,
The
example
of
others
.
Yea
and
Nay
,
then
it
is
very
difficult
to
be
immoveable
.
To
be
onely
Athanasius
,
when
the
whole
world
is
Arrian
,
that
is
difficult
.
We
are
apt
to
think
that
multitude
is
patronage
enough
for
any
inconstancy
.
Though
we
judge
the
usages
in
Religion
superstitious
,
yet
we
are
ready
to
say
,
as
he
did
,
Eamus
ad
communem
errorem
.
Hence
it
is
that
we
read
some
Nations
have
received
the
Popish
Religion
,
and
then
after
that
Protestantisme
,
and
so
change
them
mutually
again
.
Now
unlesse
a
man
be
bottomed
upon
divine
Motives
,
he
cannot
be
Lot
in
a
Sodome
;
he
cannot
be
like
that
River
that
emptieth
it self
into
the
brackish
Sea
,
and
yet
keeps
its
own
sweetnesse
.
Not
to
turn
when
all
turn
,
argueth
there
must
be
some
strong
principle
within
,
some
life
within
,
else
the
dead
fish
would
be
carried
away
with
the
stream
.
The
conclusive
particular
to
clear
this
whole
Discourse
,
and
which
will
antidote
against
the
Objection
at
first
mentioned
,
is
this
;
We
must
distinguish
Essentials
of
Religion
,
and
External
formes
thereof
,
which
are
mutable
and
changeable
.
It
may
be
the
same
Essential
Religion
sull
,
though
the
form
of
administrations
may
alter
;
even
as
it
is
the
same
man
still
,
though
he
wear
change
of
garments
.
This
is
on
purpose
mentioned
to
discover
the
ignorance
of
those
,
who
charge
levity
and
inconstancy
upon
the
Ministers
of
the
Gospel
,
because
they
use
not
the
same
publick
Liturgyl
,
nor
administer
Sacraments
in
the
same
order
and
forme
,
as
was
formerly
.
Yea
some
are
so
farre
scandalized
,
as
to
think
this
is
the
removing
of
the
Protestant
Religion
;
but
all
this
is
built
upon
a
false
foundation
,
as
if
Protestant
Religion
were
built
upon
Church-formes
of
administration
.
For
if
that
were
so
,
then
there
would
be
many
Protestant
Religions
,
because
several
Protestant
Churches
have
alwayes
had
several
formes
of
administration
;
some
more
pure
than
other
,
though
all
retaining
the
essentials
of
Religion
.
Religion
then
is
the
same
still
,
and
the
Ministers
of
the
Gospel
are
the
same
still
;
we
have
also
the
same
way
still
to
Heaven
,
and
the
same
Christ
our
Mediatour
,
though
the
forme
of
Church-administrations
be
altered
;
we
have
publick
prayer
still
,
and
the
same
Scripture-matter
that
is
to
be
put
in
prayer
,
only
the
form
is
altered
;
and
so
about
the
Sacraments
onely
the
order
may
be
altered
.
If
therefore
this
offend
thee
,
and
cause
thee
to
think
that
Ministers
are
light
and
inconstant
,
it
is
thy
own
ignorance
;
as
if
wine
were
altered
,
because
emptied
into
divers
cups
.
Yea
it
cannot
appear
out
of
good
antiquity
for
many
years
,
that
ever
the
primitive
Christians
meeting
together
in
a
Church-way
,
for
the
solemne
administration
of
Christs
Ordinances
,
ever
had
any
publick
Liturgy
,
or
set
forme
.
For
as
for
those
Liturgies
that
are
fastened
upon
some
of
the
Apostles
,
they
are
justly
censured
as
supposititious
.
Let
this
then
stop
the
mouth
of
such
cavillers
,
as
aske
,
Why
is
not
the
Crosse
and
other
Ceremonies
still
used
?
Why
not
the
same
form
of
Prayer
?
For
hereby
the
true
Religion
is
not
altered
at
all
.
Now
the
reason
why
such
inconstancy
must
needs
be
a
reproach
to
Ministers
,
is
because
hereby
it
is
plainly
discovered
,
that
they
are
not
guided
by
the
Spirit
of
God
after
his
Word
;
for
the
Word
is
the
same
,
and
the
Spirit
of
God
is
alwayes
like
it self
.
When
therefore
men
preach
contrary
Doctrines
,
we
may
certainly
conclude
,
these
are
not
in
both
guided
by
the
Spirit
of
God
,
but
that
they
are
carried
away
according
to
the
imaginations
of
their
owne
heart
.
When
therefore
men
do
not
appeare
as
coming
from
God
,
nor
as
having
Commission
from
him
,
all
that
they
say
is
easily
rejected
:
They
see
no
more
than
of
a
mutable
changeable
man
in
them
.
Paul
doth
so
often
commend
his
Office
with
this
character
,
that
it
is
of
God
,
and
not
of
man
;
whereas
if
thy
administration
be
of
man
,
and
not
of
God
,
it
will
not
bring
honour
or
majesty
with
it
.
Secondly
,
It
is
not
onely
thus
a
reproach
,
but
also
it
rendereth
a
man
uselesse
,
it
hindereth
that
other
good
and
truth
,
which
may
be
in
him
.
Some
report
of
Luther
,
that
he
was
convinced
about
his
errour
of
Consubstantiation
,
but
yet
thought
it
not
wisdome
to
publish
his
recantation
,
lest
all
his
other
Doctrine
should
be
likewise
called
into
question
.
Certainly
that
was
more
carnal
policy
,
than
Scripture-wisdome
,
if
it
be
a
true
report
.
However
there
is
thus
much
truth
may
be
deduced
from
it
,
That
inconstancy
in
some
truths
,
though
of
never
so
small
concernment
,
is
enough
to
bring
all
under
examination
.
Yet
the
people
of
God
they
are
alwayes
to
remember
this
Caution
,
that
they
labour
for
the
full
assurance
of
Gods
truth
so
upon
their
own
hearts
,
that
though
they
see
many
Ministers
alter
and
change
,
that
they
may
remain
immoveable
.
It
hath
been
a
saying
,
Optima
fides
laicorum
.
And
we
reade
of
a
Martyr
,
though
a
woman
,
who
being
converted
from
Popery
by
a
Minister
,
but
revolting
and
denying
the
truth
afterwards
;
when
this
example
was
brought
to
her
,
to
make
her
change
also
,
she
replied
;
no
,
for
now
she
believed
the
truth
,
not
because
that
Minister
said
it
,
but
because
Gods
Word
did
confirme
it
.
SERM.
CXIX
.
Christ
the
Alpha
and
Omega
of
all
Preaching
.
2
COR.
1.
19.
For
the
Sonne
of
God
Jesus
Christ
,
who
was
preached
among
you
by
us
,
even
by
me
,
and
Sylvanus
,
and
Timotheus
,
was
not
Yea
,
and
Nay
,
but
in
him
was
Yea.
THis
verse
containeth
a
new
Argument
for
the
constancy
and
immutability
of
Paul's
Doctrine
,
and
it
is
from
the
object
matter
of
his
preaching
.
If
Christ
be
alwayes
the
same
Christ
;
if
there
be
no
new
Christ
,
then
his
preaching
must
alwayes
be
the
same
,
because
he
preached
nothing
but
Christ
.
So
that
in
the
words
we
have
,
1.
The
Object
matter
of
Paul's
preaching
,
what
were
the
contents
of
his
Sermon
,
not
his
own
imaginations
,
not
the
Jewish
Rites
and
Ceremonies
,
but
Christ
:
and
he
is
described
,
-
1.
From
his
two
Natures
,
his
Divine
,
The
Sonne
of
God
;
His
humane
Jesus
,
which
name
was
given
him
by
the
Angel
.
-
2.
From
his
Office
,
Christ
.
The
two
Natures
are
united
,
but
distinguished
;
there
is
aliud
&
aliud
;
there
is
not
a
confusion
of
them
.
Again
,
they
are
united
into
one
person
,
so
that
there
is
not
alius
&
alius
.
In
the
next
place
you
have
,
-
1.
The
Instruments
that
do
thus
preach
Christ
,
whereof
Paul
is
set
down
as
the
principal
,
by
me
.
-
2.
His
associates
and
fellow-labourers
,
Sylvanus
and
Timotheus
.
Lastly
,
Here
is
the
Predicate
,
or
Property
affirmed
of
this
object
matter
thus
preached
,
was
not
Yea
and
Nay
,
but
in
him
was
yea
.
In
all
these
parts
we
may
find
excellent
substantial
matter
;
but
I
shall
be
the
briefer
in
some
of
the
Doctrines
,
because
I
have
handled
them
upon
other
occasions
.
Let
us
beginne
with
the
Object
Matter
,
the
Sonne
of
God
Jesus
Christ
,
was
preached
.
By
Christ
,
some
here
understand
the
Doctrine
of
Christ
,
and
give
a
Canon
or
Rule
for
interpreting
Paul
,
that
sometimes
by
Christ
we
must
understand
his
Doctrine
:
so
Ephes.
4.
But
ye
have
not
so
learned
Christ
.
In
like
manner
some
expound
that
place
,
Hebr.
13.
8.
which
is
parallel
to
the
Text
,
Jesus
Christ
,
the
same
yesterday
,
and
to
day
,
and
for
ever
,
that
is
,
the
Doctrine
of
Christ
.
We
may
understand
both
,
Christ
and
the
Doctrine
of
Christ
:
the
one
is
preached
,
ut
quod
;
the
other
,
ut
quo
(
as
they
say
.
)
Indeed
some
Expositors
doe
not
make
this
an
Argument
from
the
Object
Matter
,
but
à
pari
,
or
majori
;
if
Christ
Jesus
was
not
unfaithfull
,
was
not
uncertain
and
inconstant
;
but
whatsoever
he
promised
,
he
made
good
;
then
neither
are
we
his
Ministers
,
who
are
deputed
to
this
Office
by
him
.
But
I
rather
go
the
former
way
proposed
,
and
then
the
first
Doctrine
is
,
That
Christ
onely
is
to
be
the
subject
of
all
our
preaching
.
The
Apostle
argueth
his
Doctrine
was
alwayes
the
same
,
and
uniforme
;
because
Christ
is
so
,
he
never
altered
and
changed
,
now
he
preached
onely
Christ
.
As
therefore
the
subject
of
the
whole
Scripture
is
Christ
:
The
whole
Word
of
God
tends
to
the
exalting
of
Christ
:
So
it
ought
to
be
with
us
the
Ministers
of
the
Word
.
As
Christ
is
in
himself
the
Alpha
and
Omega
;
so
he
should
be
in
our
whole
Ministry
:
him
whom
God
intended
to
exalt
,
we
should
also
magnifie
.
And
to
let
you
know
,
that
you
doe
not
understand
any
thing
rightly
,
till
it
bring
you
to
Christ
,
there
is
no
truth
,
that
you
are
simply
to
stay
in
;
but
you
are
to
follow
this
streame
,
till
it
empty
it selfe
into
the
Ocean
,
which
is
Christ
.
When
we
preach
of
Faith
,
of
Repentance
,
of
a
godly
life
,
these
are
but
the
ladders
(
as
it
were
)
to
tread
upon
,
that
you
may
lay
hold
on
Christ
.
To
enlarge
this
truth
,
we
must
take
notice
how
,
or
when
Christ
is
preached
.
First
,
When
we
declare
that
Jesus
of
Nazareth
,
who
was
crucified
at
Jerusalem
is
the
promised
Messiah
,
that
he
is
the
Person
,
in
whom
all
those
glorious
Prophecies
that
are
mentioned
in
the
Prophets
,
are
exactly
fullfilled
.
This
is
indeed
the
Fundamental
Article
,
upon
which
all
the
other
Doctrines
about
Christ
do
depend
.
For
if
that
individual
person
be
not
the
Messias
,
then
doe
we
in
vaine
preach
him
to
be
the
Mediatour
,
and
the
Saviour
.
Now
this
preaching
of
Christ
is
the
more
necessary
,
because
of
the
Jewes
,
that
are
desperate
enemies
to
our
Christianity
,
expecting
another
Messias
,
judging
our
Christ
to
be
an
Impostor
,
and
that
he
deservedly
died
,
upon
the
Law
made
against
false
Prophets
and
blasphemers
.
So
that
this
was
a
great
part
of
Paul's
preaching
,
to
prove
,
that
Jesus
was
the
Christ
promised
for
the
Jewes
,
being
pre-possessed
with
false
principles
about
a
Messias
,
expecting
he
should
come
like
a
temporall
Prince
,
to
worke
externall
deliverance
for
them
,
the
more
difficult
was
it
to
perswade
them
of
this
truth
.
And
for
this
ground
it
is
,
that
we
have
the
Scripture
attributing
so
much
to
the
believing
of
this
truth
,
He
that
believeth
Jesus
is
the
Christ
,
is
born
of
God
,
1
Joh.
5.
1.
&
4.
15.
Whosoever
confesseth
that
Jesus
is
the
Sonne
of
God
,
dwelleth
in
him
,
and
he
in
God
.
Hence
also
it
is
,
that
our
Saviour
enquired
about
this
faith
so
much
,
when
any
came
to
him
,
If
they
did
believe
he
was
the
Sonne
of
God
;
If
they
did
believe
he
was
able
to
doe
what
they
desired
.
The
Papists
indeed
would
from
hence
inferre
,
That
there
is
no
such
thing
required
in
Scripture
,
as
by
a
special
Faith
to
appropriate
Christ
to
our selves
,
to
be
mine
and
thy
Saviour
;
because
this
general
faith
will
suffice
(
say
they
)
and
Christ
required
no
more
than
to
acknowledge
he
was
the
Saviour
sent
of
God
into
the
world
to
heale
sinners
;
but
this
doth
not
exclude
justifying
,
special
faith
.
Onely
the
great
reason
,
why
they
were
required
to
make
a
confession
of
that
dogmatical
truth
,
viz.
that
he
was
the
Messias
,
was
,
because
that
was
the
thing
so
greatly
controverted
at
that
time
;
if
that
were
believed
,
all
the
rest
would
be
quickly
assented
unto
.
So
that
this
is
the
introductory
worke
,
with
this
we
are
to
beginne
,
That
the
Jesus
crucified
at
Jerusalem
is
the
Messias
promised
;
and
that
it
is
in
vain
to
look
for
any
other
,
seeing
that
all
the
characters
of
a
Messias
,
given
by
the
Prophets
,
doe
so
exactly
andually
meet
in
him
.
And
as
for
that
great
Objection
,
that
the
Jewes
have
,
The
temporal
glorious
things
attributed
to
the
Messias
,
were
not
accomplished
in
Christ
.
The
weight
of
which
seemeth
so
heavy
,
that
some
expect
a
second
coming
of
Christ
,
when
he
will
personally
reigne
in
a
glorious
manner
upon
the
earth
,
and
then
those
promises
will
be
fulfilled
.
But
the
most
proper
and
solid
Answer
is
,
That
as
the
Old
Testament
doth
describe
Gospel-worship
under
the
Names
and
Titles
of
the
Levitical
service
;
so
it
doth
also
declare
spiritual
and
Gospel-priviledges
,
under
the
names
of
earthly
greatnesse
.
Neither
is
this
any
wonder
,
seeing
even
the
New
Testament
describeth
the
joy
and
glory
of
Heaven
,
by
that
which
is
glorious
and
pleasing
to
our
senses
.
Secondly
,
Christ
is
to
be
preached
as
God
and
man
,
for
so
both
his
Natures
are
here
mentioned
.
Wonderfull
hath
been
the
violence
of
the
Devil
,
in
raising
up
cursed
Hereticks
,
who
have
with
all
their
might
endeavoured
to
dis-robe
him
of
either
of
his
Natures
.
Some
,
and
they
quickly
filled
the
whole
world
,
denied
the
Divine
Nature
of
Christ
;
others
,
though
not
so
numerous
,
they
denied
his
Humane
Nature
.
Which
opinions
,
though
so
abominable
,
and
very
destructive
of
the
Fundamentals
,
yet
found
many
gates
and
doores
set
open
for
their
entertainment
.
But
if
he
be
not
preached
as
God-man
,
as
Emanuel
,
as
the
Word
made
flesh
,
then
also
our
faith
and
consolation
is
wholly
destroyed
.
In
the
union
of
these
two
Natures
is
founded
that
aptnesse
and
fitnesse
which
is
in
him
to
be
our
Mediatour
:
No
meer
creature
could
be
a
Mediatour
,
no
not
the
highest
and
sublimest
Angel
.
He
must
be
man
,
because
man
had
sinned
,
because
the
curse
of
death
must
be
removed
by
death
.
And
he
must
be
God
also
,
else
he
could
not
satisfie
Justice
,
nor
remove
the
curse
of
the
Law
.
It
is
true
,
God
and
man
united
together
in
one
Person
,
is
a
wonder
of
wonders
,
there
is
not
the
like
,
nor
an
example
thereof
in
all
the
world
.
Divines
doe
bring
many
instances
to
illustrate
it
,
but
none
are
perfect
:
And
indeed
if
there
were
the
like
,
then
it
would
not
be
singular
.
Now
though
Christ
be
thus
often
preached
amongst
us
,
How
great
is
the
ignorance
of
many
people
in
this
particular
?
Aske
them
,
What
was
Christ
?
They
will
say
,
a
Saviour
,
or
some
such
thing
;
but
to
give
any
understanding
account
about
his
God-head
and
Man-hood
,
therein
they
faile
exceedingly
.
How
canst
thou
be
saved
that
knowest
not
what
Christ
was
?
Though
it
hath
been
a
thousand
times
preached
in
thy
eares
,
That
Christ
is
God
from
all
eternity
,
and
that
in
time
he
became
man
,
to
die
for
our
sinnes
,
yet
thou
remainest
as
ignorant
,
as
if
thou
hadst
lived
amongst
Pagans
,
where
the
Name
of
Christ
is
not
heard
.
But
let
the
true
believer
be
daily
exercising
himself
upon
this
mystery
of
Godlinesse
,
which
the
Apostle
in
a
most
compendious
manner
doth
describe
,
1
Timothy
3.
16.
God
was
manifest
in
the
flesh
,
&c.
Neither
is
this
speculatively
to
be
believed
,
but
it
is
to
advance
godlinesse
;
and
therefore
called
the
mystery
of
godlinesse
.
For
what
holinesse
,
what
love
,
what
thankfulnesse
,
what
reformation
should
this
make
,
in
that
God
is
made
man
?
Cur
Deus
fit
homo
,
si
non
corrigitur
home
?
Therefore
the
Socinian
,
that
denieth
the
God-head
of
Christ
,
taketh
away
that
great
incentive
to
godlinesse
,
which
the
Scripture
urgeth
from
Gods
manifestation
in
the
flesh
.
Thirdly
,
Christ
is
to
be
preached
in
his
Person
and
Offices
,
as
well
as
his
Christian
Faith
,
because
in
this
the
understanding
of
a
man
must
only
acquiesce
upon
the
testimony
of
the
Scripture
.
Therefore
when
the
Scripture
saith
,
Christ
was
made
like
us
in
all
things
,
sinne
onely
excepted
;
we
may
also
adde
the
manner
of
his
humane
subsistency
,
which
is
not
as
in
other
men
:
but
his
Office
that
is
to
be
celebrated
with
great
joy
.
How
were
the
Angels
affected
with
this
,
though
they
did
not
immediately
reape
the
benefit
by
his
death
?
Now
this
Office
of
Christ
is
made
by
Divines
three-fold
,
a
Priest
,
a
Prophet
,
and
a
King
;
the
summe
of
it
consisteth
in
being
a
Saviour
and
a
Redeemer
from
all
our
sins
,
both
in
respect
of
the
guilt
of
them
,
as
also
the
power
of
them
.
It
is
woe
with
the
Church
,
when
Christ
is
not
thus
preached
the
alone
Saviour
,
the
alone
Mediatour
.
Now
how
abominably
derogatory
the
Popish
preaching
in
many
ages
hath
been
to
Christ
herein
,
the
world
knoweth
:
Insomuch
that
St
Francis
,
or
St
Dominick
,
or
the
Virgin
Mary
,
or
some
other
Saint
,
these
were
preached
more
than
Christ
.
Insomuch
that
we
may
say
,
Till
God
raised
up
our
Reformers
,
there
was
no
preaching
of
Christ
:
Images
,
Saints
,
Pilgrimages
,
and
workes
of
Supererogations
,
these
were
made
the
whole
of
Christianity
.
It
is
true
,
they
would
sometimes
mention
Christ
,
but
then
they
make
him
but
a
semi-Saviour
;
they
make
others
to
joyne
in
this
worke
.
And
although
they
runne
to
many
plausible
distinctions
;
yea
would
perswade
us
,
that
they
more
honour
Christ
,
then
we
doe
;
yet
all
the
water
of
their
Tyber
,
cannot
cleanse
them
herein
.
It
was
then
blessed
mercy
,
when
the
Sunne-shine
of
the
Gospel
began
to
arise
;
so
that
Christ
was
exalted
in
his
Glory
and
his
Offices
;
that
now
there
was
no
more
robbery
,
making
others
equal
to
him
.
Yea
the
bold
blaspheming
picture
,
was
not
ashamed
of
this
Inscription
,
That
the
way
to
Heaven
by
St
Francis
,
was
easier
than
by
Christ
.
The
Papists
then
do
not
preach
Christ
.
And
as
for
the
Socinian
,
he
surpasseth
the
Papist
,
and
deferveth
not
to
be
reckoned
amongst
Christians
.
For
although
they
hold
him
to
be
a
constituted
God
;
and
some
of
them
say
,
That
religious
adoration
is
due
to
him
:
yet
they
say
,
This
is
meerly
from
Gods
appointment
.
Hence
as
they
dis-robe
him
of
his
Deity
,
so
they
deny
him
to
be
a
Saviour
and
Redeemer
,
by
way
of
satisfaction
and
atonement
to
the
justice
of
God
,
and
therefore
make
him
but
as
an
eminent
Prophet
and
Martyr
,
but
having
no
essential
God-head
,
nor
procuring
by
his
death
any
atonement
for
our
sinnes
to
the
vindicative
justice
of
God
.
What
cause
then
have
we
to
rejoyce
under
the
full
and
exact
preaching
of
Christ
,
where
Christ
in
his
Natures
,
in
his
Offices
is
so
magnified
,
that
he
alone
is
to
be
our
Mediatour
?
In
his
obedience
alone
,
in
his
death
alone
we
put
all
our
confidence
.
For
if
Christ
be
not
known
as
the
way
,
truth
and
life
:
If
the
Natures
and
Offices
of
Christ
be
not
understood
,
all
the
way
of
consolation
,
of
justification
,
of
remission
of
sinne
,
is
wholly
mistaken
.
Because
Christ
is
not
known
in
his
Mediatory
Office
,
therefore
men
either
runne
into
despair
and
tormenting
fears
on
one
side
,
or
else
into
instituted
wayes
of
superstition
and
supererrogation
;
to
the
workes
of
the
Law
;
and
to
merits
,
which
hath
been
the
poisonous
Doctrine
in
Gods
Church
for
many
yeares
together
,
this
was
the
wormwood
that
was
in
all
their
water
.
The
Popish
Casuists
did
give
consciences
troubled
for
sinne
,
nothing
but
gall
to
drink
;
and
in
stead
of
healing
did
provoke
and
irritate
the
wound
farre
more
.
Fifthly
,
Christ
is
preached
,
when
he
is
set
up
as
the
King
and
Lord
of
his
Church
,
to
whose
Lawes
and
commands
we
are
wholly
to
submit
,
else
we
shall
hereafter
finde
him
to
be
the
great
Judge
of
the
world
,
who
will
judge
it
in
righteousnesse
.
People
are
deceived
,
when
they
think
Christ
must
be
preached
onely
as
a
meer
absolute
Saviour
,
that
though
they
live
in
prophanenesse
and
dissolutenesse
,
yet
they
are
to
trust
in
him
as
a
Saviour
.
Whosoever
preacheth
Christ
thus
,
he
preacheth
another
Christ
than
what
is
revealed
in
the
Word
.
Therefore
the
Doctrines
of
Antinomians
and
Libertines
,
who
turne
the
grace
of
God
into
wantonnesse
,
are
to
be
abhorred
with
all
abomination
;
though
there
may
be
a
sinfull
setting
up
of
righteousness
,
and
our
good
workes
against
Christ
and
his
grace
;
so
there
may
be
also
a
licentious
conjoyning
Christ
and
wickednesse
.
We
must
therefore
distinguish
of
what
persons
we
have
to
do
with
.
For
,
as
Luther
observed
well
to
this
effect
,
(
Comment.
in
Gen.
)
The
Antinomians
,
who
cry
down
holinesse
and
mortification
,
they
maintain
themselves
by
my
words
and
doctrin
which
I
have
preached
;
but
they
must
remember
,
that
when
we
came
out
of
Popery
,
we
found
the
whole
world
in
pharisaical
admiration
of
superstitious
workes
,
as
if
by
them
they
should
be
justified
and
saved
,
which
made
us
so
advance
Christ
.
But
under
this
pretence
to
cry
down
the
preaching
of
the
Law
,
to
give
way
to
all
licentiousnesse
;
as
if
a
Publican
living
in
his
sinnes
might
be
saved
by
Christ
,
though
not
a
Pharisee
:
This
is
to
separate
one
Scripture
from
another
.
But
you
will
say
,
If
we
are
onely
to
preach
Christ
,
then
we
must
not
preach
the
Law
,
we
must
not
preach
about
regeneration
,
and
the
differencing
characters
between
a
temporary
believer
,
and
a
true
one
:
we
must
not
then
preach
repentance
,
holy
duties
,
nor
the
day
of
Judgement
.
To
this
it
is
answered
,
That
the
right
preaching
of
all
these
,
is
to
preach
Christ
.
Therefore
the
Law
is
preached
,
hell
and
damnation
are
preached
,
that
so
Christ
may
be
the
more
welcome
,
that
so
the
grace
of
the
Gospel
may
be
the
more
conspicuous
.
Even
as
it
is
with
the
Physician
,
it
's
health
that
he
aimeth
at
,
even
while
he
maketh
sick
,
while
he
putteth
to
paine
,
and
seemeth
to
take
the
ready
way
to
destroy
and
kill
.
The
Husbandman
,
while
he
ploweth
and
harroweth
the
ground
,
it
is
the
crop
he
looketh
at
in
all
this
:
So
it
is
with
the
Ministers
of
God
,
while
they
convince
,
threaten
,
terrifie
;
while
they
informe
,
direct
;
all
is
to
bring
you
nearer
to
Christ
;
These
are
the
Ladders
to
stand
upon
,
while
Christ
is
built
in
you
.
SERM.
CXX
.
Our
Lord
Christ
is
the
Son
of
GOD.
2
COR.
1.
19.
For
the
Sonne
of
God
,
Jesus
Christ
,
&c.
VVE
heard
what
was
the
Subject
matter
of
Pauls
Preaching
,
even
the
Lord
Christ
,
who
is
described
from
his
Natures
,
and
Office
.
The
first
is
,
His
Divine
Nature
,
in
the
former
words
,
The
Son
of
God
.
What
is
necessary
for
the
Explication
of
this
,
shall
be
brought
in
the
Amplification
of
the
Doctrine
;
which
is
,
That
The
Lord
Christ
is
the
Son
of
God
.
This
is
the
greatest
and
most
glorious
Attribute
that
can
be
given
to
him
.
It
Immanuel
,
God
with
us
.
I
shall
not
inlarge
my self
,
concerning
the
dignity
of
this
Subject
,
but
briefly
dispatch
all
I
shall
say
at
this
time
.
And
,
First
,
When
we
say
,
He
is
the
Son
of
God
;
the
meaning
is
,
so
that
he
is
truely
and
properly
of
the
same
Nature
with
God
.
It
is
not
to
be
understood
diminitively
,
High
God
,
and
Jehovah
;
but
distinctively
,
in
respect
of
the
Father
,
he
is
the
Son
of
the
Father
;
so
that
,
he
hath
the
true
nature
with
God
,
though
not
the
same
personal
propriety
with
the
Father
.
As
then
he
is
called
the
Son
of
man
,
because
he
hath
the
same
nature
of
a
man
,
so
also
the
Son
of
God
,
because
he
hath
the
true
nature
of
God
;
and
therefore
,
Rom.
9.
called
God
,
blessed
for
evermore
.
And
indeed
,
he
that
hath
the
Titles
of
Jehovah
,
the
Properties
of
Jevovah
,
that
doth
those
works
only
which
Jehovah
can
do
,
he
must
needs
be
so
the
Son
of
God
;
that
also
he
is
God
himself
.
And
had
not
Christ
been
truly
God
,
it
behoved
him
to
have
denyed
it
,
when
it
was
attributed
to
him
.
But
,
Phil.
2.
He
thought
it
no
robbery
to
be
equal
with
God
.
Such
was
Christs
Humility
,
such
was
his
love
to
his
Fathers
glory
;
such
was
his
care
to
instruct
his
Disciples
in
that
which
was
necessary
to
Salvation
,
that
above
all
things
he
would
have
forewarned
them
,
not
to
have
taken
him
for
the
true
High
God
,
if
he
had
not
been
so
.
How
solicitous
was
John
Baptist
,
that
he
might
not
be
thought
the
Christ
?
How
passionately
affected
were
Paul
and
Barnabas
,
when
the
Heathens
called
them
Gods
,
and
would
have
attributed
divine
worship
to
him
?
Would
not
Christ
have
much
more
disclaimed
these
things
,
had
it
not
been
his
due
belonging
to
him
?
That
he
should
be
acknowledged
the
true
God
,
equal
with
the
Father
.
For
,
though
indeed
,
at
sometimes
he
saith
,
The
Father
is
greater
than
I
,
and
he
maketh
himself
as
sent
from
God
,
to
do
his
will
;
yet
,
then
he
speaks
that
in
respect
of
his
Office
,
as
Mediator
;
and
so
he
is
the
Servant
of
God
,
appointed
to
do
his
will
,
in
reference
to
the
Salvation
of
Mankinde
.
2.
Hence
,
he
is
not
the
son
of
God
in
those
Respects
,
which
others
are
called
so
in
the
Scripture
:
as
First
,
Some
are
called
The
sons
of
God
in
respect
of
creation
:
because
they
had
their
being
immediately
from
God
.
Thus
Adam
is
called
the
Son
of
God
.
2.
Some
are
called
the
sons
of
God
,
because
of
Regeneration
,
and
Adoption
,
as
all
the
godly
are
:
neither
is
thus
Christ
called
the
son
of
God
.
Lastly
,
some
are
called
the
sons
of
God
,
because
of
their
excellent
Dignity
and
Priviledg
;
in
which
sense
the
Angels
are
called
the
sons
of
God
.
But
Christ
is
called
in
such
a
sense
the
Son
of
God
,
that
it
cannot
be
attributed
to
any
but
him
;
and
therefore
,
sometimes
is
called
the
Onely
son
of
God
;
some
imes
the
Onely
begotten
son
of
God
.
And
therefore
none
else
may
be
called
the
Son
of
God
in
that
respect
he
is
.
3.
He
is
therefore
called
the
son
of
God
,
because
begotten
from
Eternity
of
the
Generation
;
Thou
art
my
Son
,
this
day
have
I
begotten
thee
,
Psal.
27.
which
,
though
applied
in
the
New
Testament
,
Act.
13.
33.
to
Christs
Resurrection
,
when
God
raised
him
from
the
Grave
,
yet
that
is
to
be
understood
in
respect
of
Manifestation
and
Declaration
only
:
then
he
was
powerfully
manifested
to
be
indeed
the
only
begotten
Son
of
God
.
That
this
begetting
of
him
was
from
Eternity
appeareth
,
Mich.
5.
2.
Whose
goings
forth
have
been
from
of
old
,
from
everlasting
.
He
is
not
then
called
the
Son
of
God
in
the
several
senses
the
Socinians
Assigne
;
as
,
because
inaugrated
to
be
a
Prophet
of
his
Church
,
nor
because
of
that
miraculous
Conception
and
Nativity
:
nor
,
because
,
upon
his
Resurrection
he
was
invested
with
Lordly
Dignity
and
Dominion
,
but
because
he
was
from
all
Eternity
begotten
of
the
Father
.
As
for
that
Passage
in
Luke
1.
3.
where
the
Angel
speaking
of
the
overshadowing
by
the
Holy
Ghost
,
addeth
,
Therefore
also
,
that
holy
thing
,
which
shall
be
born
of
thee
,
shall
be
called
the
Son
of
God
:
which
hath
prevailed
with
some
,
though
Orthodox
,
so
far
,
as
to
make
that
miraculous
birth
a
ground
of
his
Sonship
to
God
.
The
best
answer
is
,
That
it
is
an
Argument
from
the
signe
,
not
from
the
cause
;
because
he
had
such
a
miraculous
conception
,
this
did
declare
,
that
he
was
the
Son
of
God
.
This
must
needs
be
so
,
because
he
was
called
the
Son
of
Man
from
that
birth
:
now
he
could
not
be
called
the
son
of
man
,
and
the
Son
of
God
,
from
the
same
fundamental
respect
.
It
is
necessary
then
to
inform
your selves
in
this
fundamental
Article
,
that
Christ
is
the
Son
of
God
;
and
in
what
sense
he
is
so
.
For
the
Socinians
acknowledg
him
a
God
,
but
an
appointed
one
;
a
made
and
constituted
one
.
Therefore
Smal●ius
the
Socinian
inscribeth
his
Book
,
de
Divinitate
Jesu
Christi
,
not
Deitate
;
he
confesseth
the
Divinity
of
Christ
,
but
not
the
Deity
.
Now
they
were
called
Divi
amongst
the
Heathens
,
who
were
made
Gods
after
their
death
.
4.
When
he
is
called
the
Son
of
God
,
and
that
properly
,
this
doth
necessarily
imply
,
that
he
was
begotten
of
the
Father
.
And
in
this
Consideration
the
humane
thoughts
of
men
would
be
much
scandalized
,
if
they
did
not
submit
to
Scripture
.
How
many
Hereticks
blasphemously
have
derided
at
this
,
because
we
say
,
God
had
a
Son
,
and
that
he
is
begotten
of
the
Father
?
But
we
must
know
,
there
is
a
threefold
Generation
.
First
,
Physical
,
of
man
begetting
a
man
,
and
this
is
accomplished
with
manifold
Imperfections
.
2.
Metaphorical
,
in
which
sense
Philosophers
do
often
speak
of
the
Conceptus
mentis
,
that
the
minde
doth
degignere
verbum
;
which
instance
some
learned
Divines
delight
to
use
in
the
Illustration
of
this
Mysterious
point
.
3.
There
is
an
hyperphysical
or
supernatural
Generation
,
above
the
way
and
course
of
nature
;
and
in
this
sense
the
father
is
said
to
beget
the
son
:
so
that
,
we
are
to
remove
all
those
Imperfections
,
which
adhere
to
humane
Generation
,
especially
that
of
Separation
and
Multiplication
.
For
amongst
men
,
when
the
Father
begets
the
Son
,
there
is
a
multiplication
of
a
new
Essence
;
and
then
a
Division
or
Separation
of
the
Sons
Essence
from
the
Father
;
so
that
,
although
the
Son
hath
the
same
specifical
Essence
with
the
Father
,
yet
not
the
same
numerical
Essence
:
whereas
in
this
supernatural
Mystery
,
there
is
no
division
,
or
distinction
of
the
Essence
,
but
of
the
Person
.
5.
Because
these
Mysteries
seem
very
difficult
to
flesh
and
blood
,
therefore
under
all
temptations
we
must
adhere
immoveably
to
the
Word
of
God
,
believing
the
testimony
thereof
,
and
not
attend
to
what
humane
Arguments
suggest
.
Thou
must
no
more
regard
the
Socinian
Cavils
,
than
Hezekiah
was
to
do
the
railing
Language
of
Rabshaketh
;
and
we
are
the
more
solemnly
ingaged
hereunto
,
by
our
Baptisme
;
for
that
is
a
Dedication
of
us
to
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
.
Though
there
is
a
Distinction
in
Order
;
first
the
Father
,
then
the
Son
;
yet
none
in
Dignity
,
and
therefore
,
it
s
the
name
,
not
the
names
.
That
place
also
of
John
,
howsoever
Socinians
would
wrest
it
,
stands
like
Mount
Zion
,
yea
firmer
than
that
,
1
John
5.
7.
There
are
three
that
bear
record
in
heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
,
and
these
three
are
one
.
When
a
man
taketh
off
his
heart
from
the
Scripture
,
and
beginneth
to
think
,
How
can
the
Infinite
Majesty
of
God
have
a
Son
,
how
can
he
have
the
same
Essence
,
and
yet
be
a
distinct
Person
,
whether
did
he
beget
this
Son
naturally
or
freely
,
whether
from
Eternity
or
in
time
;
and
if
he
might
beget
one
Son
,
why
not
more
?
while
(
I
say
)
thy
Imperfect
low
Soul
is
arguing
after
this
matter
,
fly
from
these
temptations
of
Reason
,
as
Joseph
from
his
Mistress
;
captivate
thy
understanding
to
Scripture-testimony
,
hide
thy
head
in
this
cloud
,
as
it
were
,
and
put
off
thy
discussion
of
it
,
till
thou
come
to
that
perfect
Academy
in
heaven
,
where
we
shall
no
longer
know
in
part
,
but
compleatly
and
perfectly
.
Hence
those
Hereticks
,
who
deny
Christs
his
Godhead
,
that
they
may
the
more
securely
indulge
themelves
in
these
Blasphemous
Doctrines
,
make
Reason
the
Judg
of
all
Controversies
in
Faith
,
The
Scripture
must
be
submitted
to
reason
,
not
Reason
to
Scripture
.
This
Reason
is
made
the
standard
to
weigh
all
things
by
.
But
Bernard
said
well
,
quid
tum
contra
rationem
,
&c.
What
is
so
much
against
Reason
,
as
to
think
to
comprehend
by
reason
the
things
above
reason
?
Such
Pigmeis
cannot
measure
the
Pyramides
.
Yet
this
is
not
spoken
as
if
that
it
were
against
true
and
solid
Reason
,
that
the
Infinite
God
should
have
a
Son
:
it
is
one
thing
,
to
be
above
Reason
,
another
thing
to
be
contrary
to
it
.
Now
the
cause
of
all
that
unhappy
miscarriage
in
this
matter
is
,
because
we
are
apt
to
judg
of
God
,
according
to
our
thoughts
of
a
man
.
When
we
hear
of
the
Father
,
and
his
only
begotten
Son
,
we
are
apt
to
think
it
must
be
so
in
the
Divine
nature
,
as
it
is
with
the
humane
:
we
apprehend
all
alike
.
But
thou
must
know
,
as
the
nature
of
God
is
incomprehensible
,
so
is
this
begetting
of
his
Son
.
Thou
that
art
not
able
to
comprehend
the
nature
of
God
,
how
canst
thou
reach
to
the
manner
of
the
Begetting
of
his
Son
?
Let
us
therefore
satisfie
our
souls
with
the
belief
that
it
is
so
,
not
daring
curiously
to
search
into
the
manner
how
,
lest
like
moaths
flying
about
this
light
,
we
be
at
last
consumed
by
it
.
6.
That
we
may
the
more
firmly
believe
this
truth
of
Christs
being
the
Son
of
God
,
we
are
to
remember
,
that
the
Scripture
maketh
this
Antichristianism
;
So
that
,
he
is
an
Antichrist
,
that
denyeth
the
Son
to
be
God
,
1
John
2.
22
,
23.
He
is
Antichrist
that
shall
deny
the
father
,
and
the
son
.
Whosoever
denyeth
the
Son
,
the
same
hath
not
the
father
.
Here
we
see
,
that
these
are
inseparable
,
the
Son
and
the
Father
;
he
that
denieth
the
one
,
must
necessarily
deny
the
other
;
for
they
are
essential
Relatives
,
depending
upon
one
another
.
The
Jews
,
the
Turks
,
they
hold
one
God
;
but
because
they
deny
Christ
to
be
the
Son
of
God
,
they
deny
the
Father
.
It
is
not
enough
to
acknowledg
one
true
God
,
but
we
must
also
acknowledg
him
to
be
the
Father
of
Christ
,
and
Christ
to
be
his
Son
:
without
this
there
is
no
Eternal
life
to
be
had
,
as
1
John
5.
20.
We
are
in
him
that
is
true
,
even
in
his
Son
Jesus
Christ
;
This
is
the
true
God
,
this
is
Eternallife
.
The
Socinians
also
differ
but
gradually
in
their
impiety
from
the
Turks
,
and
therefore
,
no
wonder
if
some
of
them
have
fallen
into
Mahumetisme
;
for
they
make
Christ
to
be
a
meer
man
,
though
a
constituted
Lord
and
God
;
and
therefore
they
deny
the
Father
and
the
Son
:
and
although
they
pretend
it
is
their
conscience
,
that
out
of
reverence
and
regard
to
the
honor
of
God
the
Father
,
they
dare
not
affirm
the
Son
to
be
equal
God
with
him
,
yet
it
is
plain
,
that
there
is
no
jealousie
between
Father
and
Son
in
point
of
honor
;
but
the
Father
commands
us
to
honour
the
Son
,
and
the
Son
also
to
honour
the
Father
.
For
,
how
clear
is
that
?
John
5.
23.
That
all
men
should
honour
the
Son
,
even
as
they
honour
the
Father
.
He
that
honoureth
not
the
Son
,
honoureth
not
the
Father
.
And
therefore
all
those
Blasphemous
Doctrines
,
which
tend
to
the
Dishonour
of
Christ
,
as
the
Son
of
God
,
do
also
tend
to
the
dishonour
of
God
the
Father
.
So
that
,
it
is
no
wonder
if
he
be
made
an
Antichrist
,
that
doth
so
.
For
their
is
a
political
Antichrist
,
who
opposeth
Christ
in
his
Offices
,
and
while
pretending
to
Christ
,
doth
oppose
Christ
:
such
is
the
Pope
of
Rome
:
and
a
Doctrinal
Antichrist
:
and
they
are
those
who
deny
Christ
,
either
to
be
God
or
man
.
When
therefore
you
hear
how
much
this
pestilential
Doctrine
of
Socinianism
prevaileth
,
that
men
dare
boldly
plead
against
the
Godhead
of
Christ
,
tremble
at
it
,
humble
thy self
under
the
want
of
love
to
the
truths
of
God
;
take
heed
of
pride
,
self-conceit
,
contempt
of
the
faithfull
Guides
God
hath
set
over
thee
;
for
those
sinnes
do
hurry
men
headlong
into
everlasting
Perdition
:
those
spiritual
Judgments
of
God
upon
mens
parts
,
and
intellectual
abilities
are
the
most
dreadfull
of
all
.
7.
The
spirit
of
giddinesse
and
contradiction
is
justly
fallen
upon
those
,
who
have
denied
this
essential
Deity
of
Christ
;
insomuch
that
one
party
will
not
acknowledg
the
other
Christian
.
For
some
of
them
hold
,
that
because
Christ
is
not
truly
God
,
therefore
he
is
not
to
be
praid
unto
;
neither
doth
Religious
Adoration
belong
to
him
.
The
other
,
they
affirm
,
because
he
is
an
appointed
Lord
over
the
whole
world
;
and
so
,
though
not
a
God
by
nature
,
yet
by
Office
:
and
seing
that
the
Father
hath
given
him
the
Dominion
of
the
world
;
therefore
Prayer
,
and
all
Divine
Worship
is
to
be
attributed
unto
him
.
Volkelius
the
Socinian
handling
this
Question
,
de
ver
â
Relig.
lib.
4.
c.
11.
Whether
it
be
lawfull
to
pray
to
Christ
,
declareth
his
minde
,
in
two
Assertions
.
1.
That
we
may
lawfully
pray
unto
Christ
alwayes
.
And
2.
That
we
are
not
alwayes
bound
to
it
:
yet
addeth
,
that
we
might
deservedly
be
thought
not
worthy
of
the
Christian
Name
,
if
we
should
refuse
to
call
upon
him
.
But
all
this
is
meer
impiety
;
for
it
is
impossible
to
call
upon
God
the
Father
,
and
not
also
to
call
upon
Christ
:
and
when
one
Person
is
prayed
unto
,
the
other
is
not
neglected
,
but
included
.
And
therefore
,
how
those
Socinians
by
their
Principles
can
maintain
the
Religious
Adoration
of
Christ
,
against
Franciscus
David
,
let
them
look
to
it
.
Let
us
proceed
to
make
Use
of
this
.
Is
Christ
the
Son
of
God
?
Then
with
the
Scripture
let
us
admire
that
Love
and
condescension
of
the
Father
,
who
sent
his
only
Son
to
become
a
most
ignominious
and
accursed
man
for
our
sakes
.
The
Mystery
of
the
Doctrine
,
and
the
Mystery
of
his
love
are
both
incomprehensible
:
the
one
is
above
our
understanding
,
the
other
above
our
affections
.
What
may
not
God
exspect
from
us
,
who
hath
done
so
much
to
us
?
God
made
man
,
God
made
weak
,
miserable
,
and
crucified
man
,
to
redeem
us
from
our
sinnes
.
What
strong
Obligations
doth
this
lay
upon
us
,
to
make
us
for
ever
to
abhor
all
sin
?
All
the
Arguments
of
moral
Philosophers
against
sin
,
are
but
like
a
wooden
dagger
to
this
Goliahs
Sword
.
Here
is
fire
enough
to
melt
the
toughest
iron
.
Was
God
made
man
to
remove
sin
,
and
shall
thou
yield
thy self
up
to
it
?
What
remedy
will
prevail
if
this
do
not
?
SERM.
CXXI
.
Christ
is
Jesus
,
a
Saviour
to
his
people
.
2
COR.
1.
19.
For
the
Son
of
God
,
Jesus
Christ
,
&c.
VVE
have
in
a
brief
manner
declared
the
former
description
of
Christ
,
in
respect
of
his
divine
nature
,
The
Son
of
God
;
whose
Deity
,
so
much
oppugned
by
blasphemous
Heretiques
,
is
yet
the
Foundation
of
our
Christianity
.
Therefore
,
those
Socinians
,
who
would
reckon
the
manner
how
he
is
God
,
among
the
Accessories
,
and
not
Fundamentals
in
Religion
,
are
justly
to
be
exploded
.
If
we
believe
he
is
God
(
say
they
)
it
is
enough
to
salvation
:
but
,
whether
he
be
an
essential
God
,
or
made
and
constituted
one
,
that
is
not
necessary
.
Even
as
(
they
instance
prophanely
concerning
Alexander
)
to
some
he
was
accounted
a
God
,
to
others
a
man
:
but
because
both
these
,
though
different
in
their
Opinions
,
did
reverence
and
obey
him
,
as
a
King
,
that
was
enough
.
But
,
oh
prophane
mouth
!
The
Lord
rebuke
such
spirits
,
and
let
not
the
Godly
so
much
as
bid
God
speed
,
or
receive
into
their
houses
such
as
bring
this
blasphemous
Doctrine
.
But
let
us
proceed
to
the
other
descriptions
of
Christ
,
which
are
partly
in
respect
of
his
Humane
Nature
,
Jesus
;
and
partly
,
in
respect
of
his
Office
,
Christ
.
We
have
already
said
enough
from
the
first
Verse
,
to
clear
the
Grammatical
Interpretation
of
these
words
;
as
also
,
what
the
judgments
of
Learned
men
are
about
those
two
Names
:
So
that
I
may
not
actum
agere
,
I
shall
insist
upon
New
matter
,
not
then
delivered
,
and
first
we
Observe
.
That
the
Lord
Christ
is
a
Jesus
,
and
a
Saviour
to
his
people
.
This
Name
containeth
the
glad
Tydings
of
the
Gospel
.
If
so
be
the
news
of
a
Physician
,
that
can
cure
all
Diseases
be
so
welcome
to
diseased
Persons
:
if
the
year
of
Jubilee
was
so
acceptable
to
all
those
whose
Lands
were
morgaged
amongst
the
Jews
,
and
they
perplexed
in
extream
Debts
:
how
precious
and
dear
should
the
name
of
a
Saviour
be
to
poor
undone
sinners
,
who
while
they
look
upon
themselves
only
,
and
their
own
power
,
see
no
way
to
escape
Eternal
wrath
?
Did
the
Angels
so
much
rejoyce
,
when
this
Jesus
came
into
the
World
,
who
were
not
concerned
so
much
in
his
Redemption
?
and
shall
distressed
and
sinfull
man
not
have
his
heart
leap
within
him
,
for
joy
hereat
?
That
we
may
be
affected
Saviour
.
2.
Of
whom
he
is
a
Saviour
.
First
,
In
that
Christ
is
thus
called
a
Saviour
,
their
is
necessarily
implyed
,
that
all
mankinde
are
lost
,
that
we
are
all
in
an
undone
and
hopeless
condition
.
Thus
our
Saviour
,
Mat
,
18.
11.
For
the
son
of
man
is
come
to
save
that
which
is
lost
.
What
blessed
words
of
comfort
are
here
!
He
is
come
to
save
;
it
is
of
his
own
accord
,
of
his
own
good
will
he
cometh
;
there
is
no
necessity
,
he
might
have
chosen
whether
he
would
or
no
;
but
,
of
his
own
meer
will
,
he
is
come
:
and
then
he
is
come
to
save
:
that
implyeth
,
this
is
the
work
,
he
had
no
other
thing
to
do
:
if
man
had
not
been
lost
,
he
had
not
come
into
the
world
.
If
then
it
be
Christs
proper
work
and
Office
to
save
,
shall
we
think
,
he
will
be
frustrated
therein
?
and
then
it
is
to
save
,
in
that
it
comprehended
all
things
.
He
came
to
convert
,
to
sanctifie
,
to
justifie
,
to
glorifie
;
for
Salvation
includeth
all
these
.
Hence
the
Scripture
speaketh
of
the
Godly
,
as
saved
already
,
though
but
in
the
way
,
2
Tim.
1.
9.
who
hath
saved
us
,
and
called
us
.
Lastly
,
He
came
to
save
that
,
which
was
lost
,
actually
lost
,
not
in
danger
to
be
lost
,
not
in
probability
to
be
lost
;
but
lost
;
and
then
lost
;
that
doth
imply
our
hopeless
estate
.
It
s
grace
must
finde
us
out
,
it
s
Christ
that
must
seek
us
out
;
as
the
good
Shepherd
did
his
wandring
sheep
.
So
that
we
see
in
what
condition
every
man
is
,
though
never
so
great
,
wise
,
and
learned
,
till
he
hath
an
Interest
in
Christ
;
though
a
Great
man
,
a
lost
man
;
though
a
Rich
man
,
yet
a
lost
man
,
and
that
to
all
Eternity
,
for
ever
lost
,
till
this
Saviour
doth
recover
.
What
then
hast
thou
to
do
,
but
to
sit
down
,
and
bewail
thy
loss
?
to
aggravate
thy
loss
?
Oh
wretched
and
undone
man
,
I
have
lost
God
,
I
have
lost
his
image
,
I
have
lost
Eternal
glory
.
Is
it
not
a
reproach
to
thee
,
to
see
how
thy
heart
can
mourn
,
and
mert
,
for
outward
losses
?
I
have
lost
my
dear
Relations
,
I
have
lost
all
I
am
worth
;
and
to
have
it
like
a
stone
and
a
rock
,
in
this
particular
?
It
is
one
thing
to
be
lost
,
and
another
thing
to
be
sensible
of
this
.
All
men
by
nature
are
lost
,
though
they
do
not
feel
it
,
though
they
rejoyce
,
and
are
carnally
jolly
:
but
then
,
some
few
only
,
whose
hearts
God
doth
soften
by
his
Grace
,
they
feel
,
and
groan
under
this
lost
estate
.
2.
We
are
to
consider
,
what
kinde
of
Saviour
he
his
,
and
what
kinde
of
Salvation
it
is
:
And
now
that
is
plain
,
he
is
not
a
temporal
Saviour
,
but
a
spiritual
one
.
so
the
Angel
interpreteth
it
,
for
he
shall
save
his
people
from
their
sinnes
,
Mat.
17.
21.
In
the
Old
Testament
we
read
,
that
God
did
raise
up
his
people
many
temporal
Saviours
.
Thus
Moses
was
a
Saviour
,
Joshua
,
who
hath
the
same
name
with
Jesus
,
he
was
a
Saviour
:
and
the
Apostle
to
the
Hebrews
maketh
Joshua
the
son
of
Nun
,
delivering
the
Israelites
from
their
dangers
and
enemies
,
so
that
at
last
,
he
bringeth
them
into
the
Land
of
Rest
;
to
be
a
Type
of
Christ
,
our
spiritual
Saviour
,
who
delivereth
us
from
all
our
spiritual
enemies
,
sin
,
and
Satan
,
not
leaving
us
,
till
he
hath
made
us
sit
on
Thrones
of
Glory
.
Now
this
carnal
Opinion
,
that
Christ
would
come
as
a
temporal
Saviour
,
did
almost
infect
the
whole
Nation
of
the
Jews
;
yea
the
Disciples
were
leavened
with
this
sower
leaven
.
And
because
some
places
of
Scripture
did
plainly
speak
of
the
lowliness
and
afflictions
of
the
Messiah
,
and
other
of
his
glory
and
greatness
,
therefore
some
Jews
fancyed
two
Messiahs
,
one
humble
,
lowly
,
and
poor
,
the
other
magnificent
and
glorious
.
And
certainly
,
if
Christ
had
come
as
a
temporal
Messias
,
to
vindicate
his
people
from
all
external
bondage
,
and
to
bestow
on
them
outward
pomp
,
and
greatness
,
this
world
would
have
suited
with
flesh
and
bloud
;
but
it
is
a
spiritual
Salvation
he
bringeth
;
and
though
natural
men
do
not
think
so
,
yet
this
is
the
greatest
Salvation
,
this
alone
deserveth
to
be
called
Salvation
:
To
be
saved
from
thy
sinnes
,
to
be
saved
from
hell
,
to
be
saved
from
damnation
.
This
is
that
which
alone
makes
happy
.
The
Romans
they
sacrificed
to
Jupiter
,
as
their
Saviour
,
and
that
was
only
for
temporal
Deliverances
.
But
with
what
praise
and
joy
are
we
to
acknowledg
Christ
our
Saviour
,
who
doth
thus
vanquish
our
most
potent
and
spiritual
enemies
?
But
no
hearer
can
relish
this
truth
,
unless
he
be
spiritual
;
he
must
be
like
the
man
of
Jericho
,
wounded
not
in
body
,
but
in
soul
,
crying
out
,
I
am
not
a
dead
man
,
but
a
damned
man
,
that
desireth
this
oyl
to
be
poured
into
his
wounds
.
3.
As
it
is
a
spiritual
Salvation
,
so
it
is
an
efficacious
,
full
salvation
.
Hence
He
is
able
to
save
those
to
the
uttermost
,
that
come
unto
him
,
Heb.
7.
25.
He
is
not
an
half
saviour
,
he
doth
not
save
in
part
.
It
is
true
,
this
salvation
is
not
in
one
instant
perfected
,
it
is
done
by
degrees
;
the
Lord
doth
not
perfectly
save
us
from
the
spot
and
blemish
of
our
sinnes
.
There
is
the
guilt
of
sin
,
the
power
of
sin
,
the
filth
of
sin
.
Now
,
even
in
this
life
,
Christ
doth
save
us
perfectly
from
the
guilt
of
sin
;
so
that
,
Rom.
8.
1.
There
is
no
condemnation
to
those
that
are
in
Christ
Jesus
:
as
also
from
the
power
of
sin
he
delivereth
us
so
,
that
Sin
shall
not
have
dominion
over
us
,
because
we
are
under
grace
:
only
for
the
presence
of
sin
,
and
the
lusts
thereof
,
exciting
and
tempting
;
these
are
left
as
the
Jebusites
in
the
land
.
Christ
could
perfect
his
Salvation
in
one
instant
,
but
for
wise
ends
,
he
doth
it
by
degrees
.
With
him
it
is
easie
to
save
,
there
is
no
difficulty
in
it
.
Indeed
this
salvation
is
purchased
upon
hard
termes
;
he
was
willing
to
be
in
those
Agonies
,
and
conflicts
,
he
was
willing
to
dy
that
ignominous
death
,
that
we
might
be
saved
,
so
that
,
he
himself
seemed
to
be
lost
a
while
,
that
he
might
save
us
;
otherwise
,
by
his
death
he
hath
obtained
a
plentifull
Salvation
.
There
are
no
sinnes
too
many
,
or
too
great
,
from
which
he
cannot
save
.
It
is
true
,
we
meet
with
an
expression
,
1
Pet.
4.
18.
That
the
righteous
are
scarcely
saved
;
which
some
indeed
apply
to
a
temporal
deliverance
,
that
they
do
hardly
escape
outward
afflictions
;
for
the
Apostle
had
formerly
spoken
that
Judgment
must
begin
at
the
house
of
God
.
But
if
we
apply
it
to
the
spiritual
Salvation
of
a
godly
man
,
then
it
is
true
,
even
a
godly
man
is
scarcely
saved
.
Not
,
that
there
is
want
,
or
any
defect
in
Christ
;
not
that
his
blood
can
difficulty
do
it
,
but
,
because
the
way
to
Salvation
is
so
straight
a
way
,
so
contrary
to
flesh
and
blood
,
and
the
Oppositions
are
so
many
,
to
retard
,
and
divert
,
that
therefore
he
is
hardly
saved
.
Were
it
not
for
the
preserving
Grace
of
God
keeping
of
us
,
when
we
do
not
keep
our selves
,
it
is
impossible
,
that
the
most
holy
man
should
be
saved
.
Yet
,
if
we
consider
Christ
himself
,
the
Saviour
,
the
godly
soul
may
take
so
much
encouragement
from
his
Fulness
;
and
see
more
in
him
to
save
,
then
can
be
with
his
sinnes
,
(
yea
,
if
all
the
sinnes
of
the
world
were
likewise
upon
his
score
,
)
to
condemn
and
destroy
him
.
In
the
next
place
,
let
us
consider
,
Who
they
are
,
to
whom
he
is
a
saviour
.
For
,
Act.
2.
47.
The
Lord
added
to
the
Church
such
as
should
be
saved
.
Not
that
this
word
denoteth
a
present
Disposition
,
where
by
a
man
doth
escape
the
sinnes
of
the
world
,
(
though
all
that
are
saved
shall
do
that
,
)
but
the
mercifull
Grace
of
God
pulling
them
out
,
as
he
did
Lot
from
Sodom
;
(
for
there
it
s
said
)
When
he
lingred
,
the
Lord
being
mercifull
to
him
.
So
it
is
here
,
we
are
unwilling
to
come
out
of
this
Sodom
,
unwilling
to
be
delivered
from
our
lusts
;
and
so
are
unwilling
to
be
saved
.
But
God
being
mercifull
to
us
,
by
his
omnipotent
power
he
changeth
our
hearts
,
and
maketh
us
,
of
refractory
and
unwilling
,
ready
and
obedient
.
Well
then
,
who
are
these
saved
ones
?
A
great
Question
,
and
necessary
.
For
would
it
not
be
more
than
all
the
world
,
to
finde
thy self
one
in
the
number
of
these
saved
ones
,
when
thousands
,
and
thousands
shall
perish
in
everlasting
flames
.
I
shall
not
enlarge
in
this
,
but
give
some
brief
Descriptions
of
them
.
First
,
It
's
some
of
mankinde
that
he
cometh
to
save
:
not
any
of
the
Apostate
Heb.
2.
16.
For
verily
he
took
not
upon
him
the
nature
of
Angels
.
Who
would
not
have
thought
,
Christ
would
come
rather
to
save
lost
Angels
,
than
lost
men
?
Angels
are
of
more
noble
and
excellent
natures
than
men
.
Angels
,
if
saved
,
would
have
done
God
more
service
,
and
brought
him
more
glory
than
men
.
We
see
,
if
a
learned
,
if
a
great
man
in
place
and
power
,
be
converted
,
how
much
he
may
do
for
God
beyond
an
inferiour
man
:
and
then
,
much
more
would
a
saved
Angel
have
done
,
than
the
most
able
men
.
Yet
such
was
the
love
of
God
,
that
his
only
Son
must
come
from
his
bosome
,
to
save
lost
man
.
But
Secondly
,
It
is
not
all
lost
men
that
he
cometh
to
save
,
but
the
humbled
sinner
;
the
repenting
and
believing
sinner
.
He
must
be
a
sinner
,
for
if
he
were
not
Matth.
9.
13.
He
came
not
to
call
the
righteous
,
but
sinners
to
Repentance
:
that
is
,
either
such
as
thought
themselves
righteous
,
that
were
presumptuously
confident
thereof
;
or
else
,
(
as
others
)
those
that
are
indeed
righteous
,
if
any
such
could
be
,
Christ
came
not
to
them
.
Hence
this
consideration
of
being
a
sinner
is
not
to
discourage
thee
is
not
to
keep
thee
off
from
a
saviour
;
for
if
thou
wert
not
a
sinner
thou
didst
not
need
a
Saviour
:
Who
should
come
to
a
saviour
but
a
sinner
?
to
the
Physician
but
the
sick
?
Hence
Paul
comforted
himself
under
this
,
when
he
had
been
such
a
Persecutor
,
and
Blasphemer
,
that
Christ
came
to
save
sinners
,
whereof
he
was
chief
,
1
Tim.
1.
15.
But
I
add
,
it
must
be
the
humbled
sinner
,
the
wounded
sinner
,
that
feeleth
himself
perishing
;
as
the
Disciples
in
the
waters
,
feeling
themselves
ready
to
sink
,
cryed
out
,
Master
,
save
us
,
we
perish
,
Matth.
8.
25.
So
it
must
be
such
a
broken-hearted
sinner
,
that
feeleth
himself
dropping
into
Hell
,
falling
into
those
eternal
flames
,
and
therefore
cryeth
out
,
O
Lord
Christ
save
me
,
else
I
perish
.
We
may
read
,
Mat.
11.
28.
who
they
are
that
have
the
Scepter
of
Grace
held
out
towards
them
,
and
are
invited
to
come
into
his
presence
,
even
such
as
labour
,
and
are
heavy
laden
,
that
have
no
rest
in
their
soules
as
yet
,
because
of
sin
;
neither
their
bids
,
nor
their
houses
,
neither
their
gardens
,
nor
their
wealth
can
give
them
any
rest
.
Hence
,
in
the
third
place
,
They
are
such
as
are
saved
already
from
the
evil
and
wicked
wayes
of
the
world
.
There
is
a
twofold
salvation
;
the
one
,
from
Hell
and
damnation
:
and
many
look
only
upon
this
as
salvation
.
But
then
,
there
is
a
salvation
from
the
evil
customes
,
and
wicked
wayes
of
the
world
:
and
he
that
hath
not
this
salvation
will
never
have
the
latter
.
Therefore
Act.
2.
37.
when
Peters
hearers
were
pricked
in
their
heart
,
(
that
is
a
preparatory
way
to
conversion
)
they
asked
,
Men
and
brethren
what
shall
we
do
?
They
would
gladly
be
saved
from
the
guilt
of
these
sinnes
.
Then
observe
,
what
counsel
the
Apostle
giveth
,
yea
,
he
did
it
with
much
exhorting
and
testifying
,
v.
40.
save
your selves
,
or
be
ye
saved
from
this
untoward
generation
:
that
is
,
Be
not
in
the
number
of
those
that
do
resist
Christ
;
that
will
not
believe
his
Doctrine
,
and
miracles
,
but
escape
from
them
:
they
are
in
a
dangerous
estate
.
Therefore
if
thou
wouldest
be
saved
hereafter
,
see
,
Art
thou
saved
already
?
art
thou
delivered
from
the
number
of
those
wicked
and
ungodly
men
who
will
not
obey
Christ
?
How
greatly
would
a
man
roaring
in
Hell
be
affected
with
such
mercy
,
as
to
be
delivered
from
those
torments
?
But
,
it
is
no
less
to
be
saved
from
those
ungodly
wayes
,
thou
didst
once
live
in
:
to
be
saved
from
the
wicked
companions
,
and
the
inticements
of
lusts
,
that
once
thou
wast
intangled
in
.
Fourthly
,
They
who
are
to
be
saved
are
Christs
people
and
none
else
.
Such
as
take
him
for
a
Lord
,
as
well
as
a
saviour
.
Every
wicked
wretch
loveth
to
hear
,
that
He
will
save
his
people
from
their
sinnes
,
Mat.
1.
21.
his
people
,
that
is
,
such
as
do
accept
of
him
,
and
receive
him
,
as
their
Lord
and
Master
;
who
do
cordially
submit
to
his
Lawes
,
and
Ordinances
.
So
that
,
these
two
words
,
Christs
people
do
shut
out
a
very
great
part
of
of
the
world
from
this
Salvation
;
they
have
neither
part
or
lot
herein
.
Is
the
praphane
man
one
of
Christs
people
?
no
,
he
is
one
of
his
enemies
,
one
of
his
adversaries
;
he
saith
,
We
will
not
have
Christ
raign
over
us
.
Fiftly
,
They
that
are
saved
are
very
few
,
comparatively
,
to
those
that
are
damned
.
Christ
,
though
he
be
a
sufficient
saviour
,
to
save
the
whole
world
,
yet
he
is
an
actual
efficacious
saviour
but
to
few
only
:
therefore
,
they
are
called
a
little
flock
.
Hence
when
one
put
that
Question
to
our
Saviour
,
Whether
there
would
but
few
be
saved
,
Luke
13.
23.
Though
our
Saviour
did
not
directly
answer
him
,
as
proceeding
from
curiosity
,
yet
he
did
implicitely
resolve
it
,
when
he
bid
that
man
strive
to
enter
in
at
the
straight
gate
,
for
many
will
seek
to
enter
in
,
and
shall
not
be
able
.
There
will
be
a
time
,
when
a
saviour
will
be
in
request
,
though
for
the
present
we
seek
after
other
saviours
.
But
alas
,
Will
thy
riches
save
thee
?
will
thy
wealth
save
thee
at
that
day
?
If
Christ
then
be
a
Saviour
,
and
salvation
is
the
great
end
of
thy
soul
,
to
prepare
for
that
ought
to
be
thy
greatest
care
and
delight
.
Better
never
have
been
born
,
then
not
to
be
saved
hereafter
.
Oh
remember
,
now
is
the
acceptable
time
of
thy
salvation
,
now
Christ
proffereth
to
be
a
Saviour
.
In
his
first
coming
his
profession
is
,
that
he
came
not
to
judg
,
but
to
save
the
world
,
John
12.
47.
But
at
his
last
coming
,
he
will
then
appear
,
not
to
save
,
but
to
juge
the
world
.
Oh
then
that
men
should
be
so
besotted
,
and
bewitched
,
as
to
neglect
this
salvation
offered
!
Oh
what
terror
will
it
be
,
to
hear
millions
of
persons
adjudged
for
their
sinnes
to
eternal
destruction
!
then
in
horror
to
cry
out
,
Oh
Christ
save
us
,
Lord
save
us
,
but
it
will
be
too
late
.
The
Second
Doctrine
I
shall
but
only
name
;
which
is
,
That
the
Lord
Jesus
is
Christ
;
that
is
,
the
Messias
,
the
anointed
one
,
he
is
a
Christ
,
that
he
may
be
a
Jesus
.
Now
Christ
is
no
more
then
Anointed
:
and
because
in
the
Old
Testament
Kings
,
and
Priests
,
and
sometimes
Prophets
were
anointed
to
that
Office
,
and
thereby
were
made
sacred
,
and
inviolable
;
Touch
not
my
anointed
,
and
do
my
Prophets
no
harm
:
hence
in
allusion
Christ
is
said
to
be
anointed
,
not
indeed
with
material
oyl
,
but
with
the
holy
Ghost
;
which
is
called
the
oyl
of
gladness
,
Psal.
45.
7.
And
from
hence
we
have
our
names
,
Christians
,
as
much
as
anointed
ones
;
A
glorions
title
implying
our
participation
of
Gods
Spirit
,
and
his
Graces
.
Hence
the
Apostle
1
John
2.
20.
But
ye
have
an
unction
from
the
Holy
One.
and
at
the
21th
verse
in
this
Chapter
,
God
is
said
,
to
have
anointed
us
.
I
shall
therefore
put
off
this
excellent
point
of
our
anointing
by
Christ
,
till
we
arrive
at
that
Text.
SERM.
CXXII
.
Of
Assistants
required
in
the
Ministry
:
false
Charges
laid
against
it
;
and
the
happy
Agreement
of
it
.
2
COR.
1.
19.
Who
was
preached
among
you
by
us
,
even
by
me
,
and
Sylvanus
,
and
Timotheus
.
THe
next
Particular
considerable
is
,
The
Ministerial
and
instrumental
Cause
of
the
preaching
of
Christ
:
and
there
we
have
three
named
.
The
First
and
principall
is
,
Paul
himself
.
The
other
two
Colleagues
and
Associates
are
,
Sylvanus
,
and
Timotheus
.
Calvin
propounds
the
Question
,
Why
Apollo
was
not
named
as
well
as
these
?
and
he
giveth
this
Answer
,
That
probably
these
only
were
charged
with
the
same
Calumnies
that
Paul
was
,
because
they
were
his
Attendants
,
and
Companions
in
his
spiritual
peregrinations
:
and
therefore
he
would
defend
their
names
as
well
as
his
own
.
Concerning
Timotheus
,
which
is
Timothy
,
we
have
spoken
already
from
the
first
verse
.
Only
concerning
this
Sylvanus
,
there
is
some
doubt
;
but
the
most
learned
do
make
him
to
be
the
same
with
Sylas
,
mentioned
often
in
the
Acts
of
the
Apostles
,
as
a
companion
of
Paul
:
hence
some
would
expound
that
Periphrastical
expression
,
2
Cor.
8.
18.
The
brother
whose
praise
is
in
the
Gospel
of
Sylas
,
as
not
being
applicable
to
Luke
.
Sylas
and
Sylvanus
are
generally
thought
to
be
the
same
name
,
though
some
would
make
them
two
names
of
one
person
:
yea
,
some
would
make
them
two
distinct
persons
,
which
hath
no
probability
.
The
word
cometh
from
an
Hebrew
root
,
which
is
to
send
,
and
so
is
the
same
with
Apostolus
,
an
Apostle
,
one
that
is
sent
.
We
may
read
often
of
this
man
,
as
being
eminent
in
the
Gospel-Ministry
.
Paul
inscribeth
both
his
Epistles
to
the
Thessalonians
,
with
his
name
,
as
well
as
his
own
,
putting
it
also
before
Timotheus
.
He
with
Barsabas
were
chosen
by
the
Synodat
Jerusalem
,
to
distribute
the
Apostolical
letters
,
having
this
character
,
They
were
chief
among
the
brethren
;
they
were
in
great
eminency
and
esteem
.
We
read
also
,
when
there
was
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
sharp
contention
between
Barnabas
and
Paul
,
(
we
see
the
frailties
of
the
best
in
this
;
for
I
cannot
approve
of
those
that
take
the
word
in
a
good
sense
,
because
it
is
so
used
Heb.
10.
24.
)
that
Paul
chose
Sylas
to
be
his
companion
(
and
no
wonder
he
nameth
him
here
)
in
this
text
;
for
he
was
a
special
coadjutor
to
Paul
in
the
planting
of
the
Gospel
at
Corinth
;
for
you
may
read
,
Act.
18.
5.
how
that
,
when
Sylas
and
Timotheus
were
come
to
him
thither
,
being
afore
sent
for
by
him
,
it
is
said
,
Paul
was
pressed
in
spirit
,
and
testified
unto
the
Jews
,
that
Jesus
was
Christ
.
Paul
then
took
more
courage
,
having
these
Companions
,
and
was
the
more
animated
to
discharge
his
office
:
so
that
,
it
was
not
for
modesty
,
as
Chrysostome
hinteth
,
that
Paul
doth
assume
him
to
this
Colleagueship
,
but
also
,
because
there
was
need
of
his
help
:
the
harvest
being
great
at
Corinth
,
there
needed
many
labourers
:
and
withall
he
conjoyneth
these
himself
,
to
shew
the
harmony
and
consent
that
was
between
him
and
the
other
Ministers
in
preaching
of
Christ
.
So
that
from
the
conjoyning
of
these
with
Paul
,
there
are
three
Observations
deduceable
,
which
shall
be
briefly
dispatched
at
this
time
.
The
first
is
,
That
whereas
the
Ministerial
labour
and
work
is
great
,
there
needeth
the
more
assistance
,
and
help
from
others
.
Paul
himself
alone
is
not
able
to
do
all
the
work
that
this
Church
of
Corinth
Matth.
9.
37
,
38.
The
harvest
truly
is
plenteous
,
and
the
labourers
are
few
.
He
compareth
a
people
prepared
by
grace
for
the
Ministry
,
to
the
harvest
:
now
,
as
it
is
a
high
degree
of
lazinesse
to
be
idle
in
harvest
;
thus
it
would
be
inexcusable
in
the
Ministers
of
God
,
if
they
should
be
loitering
and
sluggish
,
when
the
souls
of
people
are
ready
to
receivd
the
good
message
of
the
Lord
.
Two
things
the
Scripture
taketh
notice
of
in
harvest
;
the
joy
of
harvest
,
and
the
labour
in
harvest
;
and
both
these
are
to
be
seen
in
a
people
fitted
for
Ministerial
work
,
for
Instruction
,
for
Reformation
.
There
is
infinite
matter
of
joy
to
the
people
,
and
to
the
Minister
:
whereas
,
to
meet
with
a
people
that
are
like
a
field
of
bryars
and
thorns
,
as
Ezekiel
did
,
this
is
wholly
discouraging
.
The
people
may
rejoyce
,
because
God
gave
them
such
a
willing
mind
.
How
many
Congregations
are
there
,
that
cannot
be
called
an
harvest-field
,
but
a
wildernesse
,
an
heath
,
a
dunghill
?
Now
,
it
is
the
meer
goodnesse
of
God
,
that
maketh
such
a
difference
between
Congregations
:
some
are
a
stiff-necked
,
obdurate
,
and
prophane
people
:
others
,
a
willing
,
attentive
,
and
a
ready
people
.
But
God
makes
Congregations
as
well
as
persons
,
to
differ
one
from
another
.
Then
there
is
joy
to
a
Minister
;
it
is
comfortable
to
be
plowing
and
sowing
upon
fruitfull
ground
.
What
joy
is
there
to
plow
and
sow
upon
a
rock
?
The
same
it
is
to
preach
to
a
senslesse
and
stupid
people
.
As
there
is
joy
,
so
there
is
labour
;
none
must
be
a
sluggard
at
that
time
:
and
truly
the
people
must
labour
,
and
the
Minister
must
labour
;
and
so
both
joyn
together
,
for
the
bringing
of
men
to
Heaven
.
Now
,
because
it
is
such
pitty
to
see
a
field
of
corn
perish
,
because
there
cannot
any
workmen
be
had
,
to
cut
it
down
;
how
much
more
is
it
to
have
a
people
damned
for
want
of
a
faithfull
and
diligent
Minister
?
Therefore
saith
our
Saviour
,
Pray
the
Lord
of
the
harvest
that
he
would
send
labourers
into
his
harvest
.
It
's
Gods
harvest
;
it
's
his
corn
,
and
therefore
we
may
the
more
effectually
prevail
with
him
in
prayer
,
for
this
matter
.
And
you
see
here
what
the
title
of
the
Ministers
is
,
they
are
Labourers
,
and
labourers
in
harvest
,
which
is
the
sorest
.
He
saith
,
The
labourers
are
few
:
there
were
many
Priests
and
Scribes
,
but
few
Labourers
.
Hence
,
though
the
people
lived
under
their
Ministry
,
who
read
and
expounded
the
Law
every
day
,
yet
,
because
it
was
done
so
corruptly
,
our
Saviour
had
compassion
on
them
,
as
sheep
without
a
shepherd
.
So
that
such
as
enter
upon
this
work
,
must
not
dream
of
ease
and
idlenesse
.
All
the
Names
the
Scripture
giveth
them
,
denote
hard
work
and
labour
.
It
is
matter
of
sollicitude
and
care
,
more
than
honour
and
dignity
.
And
truly
,
What
Minister
is
there
,
who
reading
the
labours
,
zeal
and
diligence
of
Paul
in
his
Ministry
,
may
not
cry
out
,
Oh
me
adwarf
to
such
a
Gyant
!
If
no
Minister
should
be
saved
,
unlesse
he
be
a
Paul
,
what
would
become
of
most
of
us
?
Again
,
they
are
called
Labourers
;
therefore
this
confuteth
the
fancies
of
common
people
,
that
think
the
Ministers
doth
not
labour
at
all
,
that
he
hath
his
Maintenance
for
his
ease
and
idlenesse
.
As
if
there
were
no
labour
,
but
what
is
bodily
:
the
labour
of
the
mind
,
of
the
heart
is
greater
than
that
.
The
Labour
of
a
godly
Magistrate
,
and
of
a
godly
Minister
,
is
transcendent
to
all
other
Labours
.
Indeed
,
Who
is
sufficient
for
these
things
?
saith
Paul
,
2
Cor.
2.
16.
Men
are
sufficient
for
earthly
imployments
:
we
cannot
say
,
Who
is
able
to
be
a
Tradesman
,
to
be
an
Husbandman
:
but
we
must
,
Who
is
able
to
be
a
Minister
?
So
that
is
a
monstrous
inconsideratenesse
,
though
coming
from
pride
and
covetousnesse
,
that
the
Pope
would
have
all
the
Churches
in
the
world
to
be
his
charge
,
and
Bishops
but
his
Curates
;
yea
some
,
Bishops
,
Metropolitans
and
Diocesans
,
they
plead
to
have
all
the
Diocesses
to
be
their
charge
,
only
not
assuming
other
Pastors
,
in
partem
sollicitudinis
,
as
Cyprian
did
.
Even
as
Ignatius
also
in
his
Epistle
ad
Trallianos
,
calleth
Presbyters
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
Bishops
.
But
alas
!
if
a
man
be
not
able
to
be
a
Pastor
to
one
Congregation
,
how
can
he
be
to
many
?
If
Paul
would
have
Sylvanus
and
Timotheus
to
help
in
this
Church
of
Corinth
,
how
much
more
doth
the
Pope
and
such
Metropolitans
need
assistance
?
As
for
their
distinction
of
inspection
per
se
,
vel
per
alium
,
that
will
not
be
made
good
by
the
Scripture
;
which
commandeth
Pastors
to
have
a
personal
residency
,
and
government
over
their
own
flock
.
Hence
God
hath
appointed
several
Officers
in
the
Church
,
and
given
various
gifts
,
that
all
may
be
imployed
for
the
good
of
the
Church
:
whereas
,
though
Paul
was
supposed
only
faulty
about
his
breach
of
promise
,
yet
they
charge
Sylvanus
and
Timotheus
with
the
same
inconstancy
,
thinking
all
were
alike
.
In
the
second
place
we
observe
,
That
where
there
is
any
one
real
or
supposed
fault
in
one
Minister
,
people
are
apt
to
charge
it
upon
all
other
Ministers
,
as
if
they
were
all
alike
.
It
was
for
this
that
Paul
doth
not
only
apologize
for
himself
,
but
his
Associates
also
.
But
how
unreasonable
is
this
,
grant
that
some
were
truly
blame-worthy
,
must
all
be
so
?
If
in
the
Old
Testament
there
were
many
false
prophets
,
that
daubed
with
untempered
mortar
,
that
cried
peace
,
peace
to
sinners
,
when
destruction
was
at
hand
;
shall
we
therefore
condemn
the
good
Prophets
,
who
reproved
even
the
greatest
and
most
mighty
for
their
sins
?
Because
Judas
was
a
thief
,
and
for
filthy
lucre
sake
betrayed
Christ
,
shall
we
condemn
all
the
Apostles
,
making
them
to
be
no
better
?
Must
Sylvanus
and
Timotheus
be
accused
,
Because
they
thought
Paul
was
inconstant
and
light
?
yet
thus
it
falleth
out
continually
,
and
that
from
these
Grounds
,
First
,
The
policy
and
enmity
of
false
teachers
,
who
like
Haman
think
it
a
small
matter
to
destroy
one
Mordecai
,
unlesse
they
root
out
the
whole
race
of
the
Jews
.
A
second
Ground
is
,
From
the
injudiciousnesse
and
indiscretion
of
people
;
who
are
credulous
,
and
apt
to
believe
all
rumours
and
reports
.
How
could
it
be
,
that
And
then
the
third
Ground
is
,
From
the
natural
enmity
that
is
in
all
wicked
men
to
the
Office
of
the
Ministry
,
when
faithfully
discharged
.
That
is
a
Michaiahs
,
We
hate
him
,
because
he
alwayes
prophesieth
evil
.
Alas
!
godly
Ministers
cannot
give
any
comfort
,
cannot
promise
peace
to
such
ungodly
persons
,
therefore
they
have
hatred
against
them
,
and
are
glad
to
receive
any
false
report
concerning
them
.
Ministers
are
compared
to
Light
,
and
to
salt
;
now
the
Light
must
needs
be
offensive
to
distempered
eyes
,
and
Salt
to
soars
.
Thus
if
the
Ministery
be
powerfull
to
enlighten
,
to
convince
,
to
reprove
,
no
ungodly
man
can
endure
this
.
Therefore
it
is
,
that
the
office
of
the
Ministery
,
when
faithfully
managed
,
is
so
great
a
trouble
to
wicked
men
.
They
are
thievs
,
therefore
cannot
endure
this
light
:
they
cry
out
with
Ahab
,
hast
thou
found
mee
,
O
my
enemy
?
Every
Sermon
that
is
powerfull
is
as
bitter
as
gall
and
wormwood
to
them
;
and
therefore
there
being
such
an
enmity
and
ill-will
against
them
,
it
is
no
wonder
,
if
they
be
quickly
prejudiced
,
and
will
not
believe
there
is
a
godly
or
faithfull
Minister
in
the
whole
Church
of
God
.
But
I
hasten
to
the
Last
Observation
;
and
that
is
,
It
is
a
most
blessed
and
happy
thing
,
when
all
the
Ministers
of
God
agree
with
one
consent
to
advance
Christ
.
As
Luke
calleth
it
,
chap.
1.
The
mouth
of
all
the
holy
Prophets
which
have
been
since
the
beginning
of
the
world
.
It
was
but
one
mouth
as
it
were
.
They
all
agreed
in
the
same
Doctrine
,
Paul
and
Sylvanus
and
Timotheus
;
they
all
preach
the
same
Christ
;
they
were
not
yea
,
or
nay
.
This
accord
and
agreement
among
the
Ministers
of
the
Gospel
is
of
so
great
concernment
,
that
our
Saviour
in
his
valedictory
prayer
,
doth
with
much
efficacy
and
vigor
press
this
Petition
,
That
his
Disciples
may
be
one
,
and
one
in
the
most
near
manner
imaginable
,
even
as
the
father
and
son
are
one
.
I
shall
not
enlarge
on
this
,
because
heretofore
much
spoken
off
:
only
I
shall
instance
in
some
usefull
Effects
and
consequences
of
this
happy
Agreement
.
Only
before
I
do
that
,
we
have
cause
to
take
notice
of
the
goodness
of
God
,
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
manifold
wisdome
of
God
,
whereby
he
hath
provided
many
Offices
,
many
Officers
for
his
Church
,
and
those
variously
gifted
;
and
all
for
the
spiritual
benefit
of
our
soules
:
some
are
Barnabasses
,
some
are
Boanergeses
.
Thus
as
the
Kings
Daughter
is
said
to
be
cloathed
with
needle
work
of
divers
colours
;
so
hath
God
richly
adorned
his
Church
with
variety
of
abilities
,
that
if
men
be
not
converted
,
the
greater
will
be
their
condemnation
.
For
whereas
Auditors
are
of
divers
appetites
,
some
are
for
doctrinal
Preaching
,
some
for
affectionate
;
some
are
for
legal
terrible
Sermons
,
others
for
sweet
Evangelical
discourses
:
if
Christ
send
Embassadours
thus
qualified
every
way
,
what
can
they
look
for
,
who
are
not
by
these
several
baits
allured
and
taken
?
For
this
cause
we
have
Christ
himself
upbraiding
the
Jews
,
that
no
kinde
of
heavenly
way
would
please
,
no
kinde
of
dressing
the
Word
of
life
was
acceptable
to
their
palates
,
Matth.
11.
18.
John
came
neither
eating
nor
drinking
,
and
they
say
,
he
hath
a
devil
.
The
son
of
man
came
eating
and
drinking
;
and
they
say
.
Behold
a
friend
of
publicans
and
sinners
.
Hereupon
he
compareth
them
to
children
playing
in
the
markets
;
saying
,
we
have
piped
to
you
,
and
ye
have
not
danced
;
we
have
mourned
unto
you
,
and
ye
have
not
lamented
.
Thus
nothing
would
do
any
good
to
them
.
Admire
then
Gods
goodness
,
that
hath
thus
abundantly
provided
for
thee
.
Do
not
simply
and
enviously
compare
one
Ministers
gifts
above
another
,
but
adore
the
mercy
of
God
,
that
useth
all
the
different
abilities
of
men
for
the
Churches
good
.
This
premised
,
we
may
from
the
harmony
and
Agreement
of
Ministers
,
in
advancing
Christs
First
,
The
greater
Confirmation
of
the
truth
.
If
out
of
the
mouth
of
two
or
three
witnesses
,
then
how
much
more
out
of
the
mouth
of
many
thousand
witnesses
is
every
truth
abundantly
confirmed
.
How
canst
thou
give
way
to
any
atheistical
thoughts
?
whether
there
be
a
God
,
or
a
day
of
Judgment
,
or
an
heaven
,
or
an
hell
;
when
thou
shalt
hear
so
many
thousands
of
Gods
servants
in
all
ages
witness
to
this
thing
.
All
the
Prophets
and
Apostles
,
men
renouned
for
holiness
,
for
miracles
,
they
all
preached
the
same
Doctrines
that
we
do
to
you
.
And
therefore
consider
with
thy self
what
a
cloud
of
witnesses
thou
gainsayest
by
thy
unbelief
.
2.
The
greater
consent
and
harmony
,
the
greater
defence
there
is
for
the
truth
.
A
Kingdome
divided
against
it self
cannot
stand
.
What
advantages
do
the
enemies
of
Gods
Church
make
by
the
Divisions
,
and
different
Judgments
of
men
,
in
the
Reformed
Church
?
The
Papist
doth
confidently
conclude
,
that
all
will
turn
to
them
at
last
;
for
,
say
they
,
you
have
so
many
Sects
amongst
you
,
and
one
saith
he
hath
the
spirit
of
God
;
and
another
he
hath
;
but
all
contrary
to
one
another
.
Now
although
it
were
easie
to
recriminate
,
yet
this
difference
and
division
is
greatly
to
be
lamented
.
A
late
Papist
saith
,
(
Ford
against
Taylor
)
That
seing
Protestants
write
against
Protestants
,
and
fight
against
Protestants
;
and
that
for
the
Protestant
Religion
:
he
hopeth
,
that
at
last
all
will
see
cause
to
turn
to
the
Catholique
Religion
.
But
,
not
to
tell
them
of
their
Divisions
,
though
our
differences
are
a
great
stumbling-block
,
yet
to
any
settled
judicious
Christian
they
should
not
prove
so
;
for
the
Scripture
doth
so
evidently
foretell
,
that
there
must
be
heresies
:
and
that
false
Prophets
will
arise
,
that
shall
come
in
such
deceivable
wayes
,
that
they
would
deceive
the
very
Elect
,
if
possible
:
and
also
,
that
God
doth
for
wise
ends
suffer
all
such
rents
to
be
,
that
none
should
stagger
thereat
,
yea
the
approved
will
be
made
more
manifest
:
and
this
file
will
get
off
the
rust
from
the
iron
:
this
winnowing
will
drive
the
chaff
from
the
wheat
.
Lastly
,
This
harmony
will
be
for
the
greater
conviction
of
every
one
that
shall
abide
in
his
unbelief
and
impiety
.
For
what
a
stock
or
stone
art
thou
,
if
so
many
droppings
will
not
at
last
enter
into
thee
?
Go
from
one
Minister
to
another
,
doest
thou
not
hear
every
one
cry
down
prophaneness
,
incourage
to
godliness
?
If
you
hear
hundreds
of
faithfull
Ministers
,
what
is
the
work
of
all
,
but
to
subdue
sin
,
to
dispossess
Satan
,
to
bring
men
into
obedience
unto
Christ
:
Do
we
not
all
come
with
the
same
Embassage
?
Intreating
of
you
to
be
reconciled
to
God
;
and
to
agree
with
this
adversary
while
you
are
in
the
way
.
What
can
more
convince
,
yea
confound
than
this
?
It
was
this
which
brought
utter
destruction
upon
Jerusalem
:
there
was
then
no
more
remedy
,
2
Chron.
36.
15
,
16.
It
was
not
one
or
two
,
but
many
Messengers
he
sent
;
and
yet
all
these
were
refused
,
with
the
same
disobedient
heart
.
All
the
Prophets
and
faithfull
Pastors
that
have
ever
been
in
several
ages
will
rise
up
against
thee
for
thy
condemnation
in
that
day
,
directly
,
or
indirectly
,
one
way
or
other
they
will
witness
against
thee
.
SERM.
CXXIII
.
The
truths
of
Christ
and
the
Ministers
of
it
are
alwayes
the
same
.
2
COR.
1.
19.
Was
not
Yea
and
Nay
,
but
in
him
was
Yea.
VVE
are
now
arrived
at
the
last
Particular
to
be
considered
in
this
Verse
;
which
is
,
The
Predicate
affirmed
of
the
Doctrine
preached
by
Paul
and
his
Associates
:
and
that
is
,
It
's
not
Yea
,
and
Nay
,
but
Yea.
The
expression
hath
been
explained
already
.
The
sense
is
,
That
the
Doctrine
of
Christ
is
certain
,
constant
,
and
immutable
.
As
also
,
that
such
only
are
to
be
accounted
of
,
as
true
Doctors
,
who
do
adhere
to
the
same
truth
.
For
Calvin
saith
gravely
upon
the
Text
,
That
this
taxeth
all
versatil
and
Proteus-like
men
,
who
can
transform
themselves
into
any
shape
;
preach
one
time
one
Doctrine
,
for
their
advantage
;
and
then
again
change
,
and
preach
the
contrary
:
or
else
,
for
sinfull
fear
,
do
at
one
time
assert
such
Doctrines
,
as
true
,
and
afterwards
retract
and
recant
them
again
:
whereas
the
truth
of
Christ
is
like
Christ
himself
,
The
same
yesterday
,
today
,
and
for
ever
,
Heb.
13.
8.
and
like
God
himself
,
who
changeth
not
:
yea
,
in
whom
is
no
shadow
of
change
.
So
that
from
the
words
we
may
observe
,
That
it
is
a
proper
note
of
Gods
truth
,
and
true
preachers
thereof
,
that
they
are
alwayes
the
same
.
There
is
no
change
,
no
contrariety
in
their
Doctrines
.
As
the
Apostle
(
you
heard
)
expressed
it
,
If
I
build
again
the
things
which
I
destroyed
,
I
make
my self
a
transgressor
,
Gal.
2.
18.
It
is
in
an
heynous
manner
to
transgress
,
when
a
Minister
is
thus
contradictory
.
This
Doctrine
is
the
more
to
be
observed
,
because
Stapleton
in
his
Antidotes
upon
this
Text
maketh
a
long
harangue
,
to
demonstrate
,
that
Luther
,
Melanchthon
,
Zwinglius
,
Calvin
,
all
the
eminent
Reformers
,
cannot
be
the
true
Apostles
of
Christ
;
because
in
their
writings
there
was
yea
and
nay
;
one
while
they
preached
such
and
such
things
;
at
another
time
the
clean
contrary
.
Hence
he
brings
a
passage
out
of
Zwinglius
confessing
that
he
did
tempori
,
not
rei
scribere
,
he
did
write
to
serve
the
time
,
not
the
matter
:
that
he
could
not
deliver
pearl
,
because
for
the
present
auditors
like
swine
would
trample
it
under
their
feet
,
and
rend
him
also
;
especially
Melanchthon
is
instanced
in
,
as
a
very
inconstant
man
,
in
whose
judgment
they
could
put
no
confidence
.
Hence
he
alledgeth
a
Synod
of
the
Flaccians
,
who
were
rigid
Lutherans
,
that
call
his
Common-places
,
Jocos
communes
,
and
not
Locos
communes
;
and
much
more
to
this
purpose
.
We
finde
him
triumphing
in
the
incertainty
of
the
Protestants
Doctrine
;
so
that
although
we
know
what
they
hold
this
year
,
we
cannot
tell
what
they
will
the
next
,
and
in
the
constancy
of
their
Popish
Religion
,
which
they
have
adhered
unto
for
many
years
.
To
all
this
we
will
readily
grant
,
that
the
truths
of
Christ
are
alwayes
the
same
;
there
cannot
be
any
more
new
truths
,
than
a
new
Christ
,
than
a
new
Bible
;
and
therefore
we
will
grant
the
Thesis
,
but
deny
the
Hypothesis
,
or
application
of
it
to
Protestants
;
that
wheresoever
there
is
yea
and
nay
,
there
cannot
be
the
truths
of
Christ
.
But
that
we
may
throughly
understand
this
point
,
let
us
consider
these
particulars
,
First
,
That
we
must
distinguish
between
the
external
administrations
,
and
formes
of
Gods
worship
,
and
the
doctrinalls
;
between
the
Diducticalls
and
the
Rituals
.
For
the
former
,
though
appointed
by
God
himself
,
yet
we
plainly
see
a
great
a
teration
therein
.
What
a
vast
difference
is
there
between
the
service
and
Sacraments
of
God
,
in
the
old
,
and
in
the
new
Testament
?
There
was
Circumcision
,
and
the
Paschal
Lamb
;
we
have
Baptism
,
and
the
Lords
Supper
:
there
were
Sacrifices
,
and
many
external
Rites
,
and
Ceremonies
,
which
when
Christ
the
substance
came
,
they
presently
vanished
,
as
the
blossome
falleth
when
the
bud
cometh
.
This
great
change
,
with
some
other
Arguments
,
made
the
Marcionites
of
old
conclude
,
that
it
was
not
the
same
God
of
the
Old
,
and
New
Testament
,
but
different
;
but
that
is
absurd
.
The
Church
administrations
,
though
by
Gods
command
,
are
now
altered
;
so
that
it
would
be
a
heynous
thing
to
circumcise
children
,
to
offer
Sacrifices
to
God
;
though
once
it
was
the
peoples
duty
.
Here
you
see
then
,
there
is
a
lawfull
yea
and
nay
;
a
time
when
we
might
circumcise
,
and
a
time
when
we
must
not
circumcise
.
And
if
you
say
,
Doth
not
this
argue
inconstancy
in
God
?
doth
not
this
contradict
that
glorious
Attribute
of
his
immutability
?
I
answer
,
No
;
for
God
doth
here
as
the
Physician
with
a
diseased
person
,
that
sometimes
administreth
one
kinde
of
Physick
,
and
sometimes
another
;
according
as
the
nature
of
the
disease
requireth
:
or
,
as
the
husbandman
soweth
his
ground
,
sometimes
with
one
seed
,
and
sometimes
with
another
.
God
then
was
pleased
to
appoint
such
a
temporary
worship
,
and
afterwards
to
appoint
another
,
which
was
more
suteable
to
the
Church
,
being
now
no
longer
an
infant
,
as
the
Apostle
insinuateth
,
Gal.
3.
1.
As
therefore
the
mother
ordereth
her
childe
otherwise
,
while
a
childe
,
than
when
an
adult
person
;
so
did
God
with
his
Church
.
But
then
,
if
we
come
to
the
Doctrinals
,
we
shall
finde
,
that
the
same
truths
necessary
to
salvation
were
in
the
Old
Testament
,
as
the
New
;
Abraham
,
David
,
and
all
the
Godly
were
justified
by
faith
in
Christ
,
as
well
as
the
Believers
in
the
Gospel
.
This
indeed
is
that
which
the
Socinians
pertinaciously
deny
:
they
think
that
the
Godly
in
the
Old
Testament
did
not
believe
in
Christ
;
that
this
is
a
peculiar
new
duty
required
under
the
Gospel
,
and
never
before
,
viz.
to
believe
in
Christ
.
But
the
Apostle
in
his
Epistle
to
the
Hebrews
doth
admirably
open
the
mysterious
signification
of
those
Jewish
ceremonies
and
sacrifices
,
shewing
that
Christ
was
represented
therein
,
and
that
it
was
not
the
blood
of
Rams
and
goats
,
but
of
Christ
,
that
did
take
away
sin
.
Hence
Abraham
is
said
to
see
Christs
day
,
and
rejoyce
.
1
Cor.
10.
they
are
said
to
drink
of
the
spiritual
rock
,
which
was
Christ
:
and
Act.
15.
10
,
11.
Peter
and
the
Councel
speaking
of
the
yoke
laid
upon
our
fathers
,
addeth
,
But
we
believe
,
that
through
the
grace
of
the
Lord
Jesus
Christ
,
we
shall
be
saved
,
even
as
they
.
The
Doctrine
then
of
Jesus
Christ
,
of
the
Trinity
,
of
eternal
Life
were
in
the
old
Testament
as
well
as
the
New
;
only
more
implicitely
and
obscurely
;
the
Old
Testament
being
the
New
hidden
and
covered
;
the
New
being
the
Old
revealed
and
explained
:
so
that
,
the
Old
and
New
Testament
do
not
contain
old
and
new
Doctrine
essentially
,
but
gradually
;
as
we
say
,
the
old
and
new
moon
,
not
meaning
two
moons
,
but
distinct
discoveries
2.
We
are
to
distinguish
between
progress
and
growth
in
the
same
truth
,
and
the
alteration
or
change
of
truth
into
errour
.
And
truly
this
is
of
great
consideration
;
for
this
very
particular
will
obviate
all
the
calumnies
of
the
Papist
.
Let
it
be
granted
,
that
the
first
Reformers
did
not
did
not
at
first
view
,
see
all
the
truths
of
the
Christian
Religion
,
but
that
by
degrees
they
had
scales
fall
off
from
their
eyes
,
and
some
things
that
at
first
they
thought
true
,
or
tolerable
,
afterwards
they
rejected
,
as
false
and
abominable
.
And
thus
Calvin
(
de
scandalis
)
answereth
the
Papists
,
who
calumniate
us
,
saying
,
If
you
had
the
spirit
of
God
,
why
did
ye
not
see
all
truth
presently
?
Why
was
it
that
some
things
did
appear
false
to
you
afterwards
,
which
did
not
so
at
first
?
This
,
saith
he
,
is
to
envy
us
proficiency
in
the
truth
;
and
to
expect
,
that
the
Sun
in
the
morning
should
shine
as
gloriously
as
at
noon
day
.
So
that
it
is
one
thing
addere
aedificium
fundamento
,
as
Austin
calleth
it
,
and
another
thing
to
make
a
new
Foundation
;
Thus
Lyrinensis
,
when
he
made
this
Objection
,
To
what
use
are
Doctors
and
Officers
of
the
Church
,
if
so
be
they
must
only
receive
the
Doctrine
delivered
,
and
not
excogitate
new
by
their
own
wit
?
He
answereth
,
There
is
profectus
,
but
not
permutatio
allowed
,
a
growth
,
but
not
a
change
.
The
work
of
the
Ministers
of
the
Gospel
is
not
to
finde
out
new
,
real
,
fundamental
truths
,
no
more
than
a
new
Christ
,
or
a
new
Bible
.
he
that
cannot
see
by
one
Sun
,
would
not
by
twenty
;
and
he
that
will
not
be
convinced
by
one
Bible
,
would
not
,
if
there
were
more
.
Yet
they
are
not
useless
,
for
these
Fundamentals
they
are
dayly
to
confirm
,
to
explain
,
to
polish
,
and
affectionately
to
improve
for
Sanctification
more
and
more
:
so
that
,
as
he
saith
▪
they
must
not
deliver
nova
,
yet
they
may
nova
:
not
new
things
,
but
in
a
new
manner
.
When
a
childe
groweth
up
into
a
man
,
he
still
retaineth
his
humane
nature
,
though
there
be
an
increase
in
his
stature
;
but
if
this
childe
should
grow
into
a
horse
,
or
a
bear
,
then
this
would
be
a
change
of
his
species
,
and
his
na●u●e
:
Thus
the
Church
and
her
Officers
they
are
to
grow
in
more
light
,
in
more
knowledg
,
in
more
faith
;
but
still
in
the
same
truth
:
whereas
,
if
they
degenerate
into
Errors
and
false
Doctrines
,
then
the
species
is
altered
:
now
it
is
not
hony
but
gall
,
it
is
not
gold
but
dross
,
not
meat
but
poyson
:
So
that
if
we
see
eminent
men
growing
out
of
those
errors
,
and
those
Superstitions
they
were
once
intangled
in
,
you
must
not
call
this
yea
and
nay
,
but
a
laudable
duty
:
for
we
see
the
spirit
of
God
communicating
it self
by
degrees
:
Even
as
the
Sun
doth
not
presently
arise
to
its
vertical
point
:
so
neither
doth
the
spirit
of
God
reveal
all
things
at
once
:
It
cometh
in
by
degrees
,
he
could
perfect
our
understandings
even
in
this
life
,
as
much
as
they
shall
be
in
heaven
,
so
that
,
we
shall
no
longer
know
in
part
:
but
he
is
pleased
to
work
gradually
,
even
as
he
did
make
the
world
,
not
in
an
instant
,
but
successively
.
Thus
we
see
he
did
to
the
very
Apostles
,
they
were
under
his
Instruction
and
Government
a
good
while
,
and
yet
were
ignorant
in
many
particulars
,
till
at
last
he
confirmed
them
from
his
spirit
from
above
.
The
Protestants
then
are
not
guilty
of
yea
and
nay
,
though
they
did
not
at
first
d●scover
all
the
abominations
of
Popery
.
Neither
may
we
charge
any
particular
Minister
for
yea
and
nay
,
if
out
of
error
he
proceed
to
truth
,
if
from
darkness
he
attaineth
to
more
light
:
For
,
although
many
Heretical
persons
may
shrowd
themselves
under
the
serious
name
of
new
light
,
yet
it
is
plain
;
that
both
Pastors
and
people
are
to
grow
in
new
light
gradually
,
though
not
specifically
.
Thus
the
Apostle
Peter
,
1
Pet.
1.
19.
commendeth
the
believers
,
for
attending
unto
the
word
of
God
,
as
unto
a
light
that
shineth
in
a
dark
place
,
untill
the
day
dawn
,
and
the
day-starre
arise
in
their
hearts
:
not
as
if
ever
they
could
come
to
light
enough
,
that
they
need
not
to
attend
to
Scripture
any
further
,
that
they
may
throw
away
the
Bible
as
useless
,
having
light
enough
within
them
.
No
,
but
that
donec
,
that
until
,
is
continual
and
alwayes
,
as
sometimes
it
is
used
.
3.
We
are
to
distinguish
between
Yea
and
Nay
indeed
,
and
a
seeming
yea
and
nay
:
between
〈◊〉
constant
new
Doctrines
indeed
,
and
those
that
are
new
things
indeed
,
and
new
things
appearingly
so
.
The
Protestant
Doctrine
was
not
new
indeed
,
if
you
look
to
the
Scripture
and
Christ
,
it
is
old
as
they
are
;
but
then
we
grant
,
that
if
we
consider
the
Chaos
,
the
Church
was
in
at
that
time
,
what
superstitious
abominations
did
then
prevail
;
we
grant
,
what
the
Reformers
did
,
all
was
new
,
their
service
new
,
their
Doctrine
new
;
but
the
iniquity
and
the
corruption
of
the
times
made
it
appear
to
be
so
.
And
indeed
Popery
is
properly
the
great
Novellisme
:
for
the
Popish
Doctrines
,
the
Popish
Worship
began
to
creep
in
,
when
the
Churches
of
Christ
began
to
degenerate
from
their
Primitive
Institution
.
The
change
then
that
is
many
times
in
the
face
of
Religion
,
which
doth
so
offend
many
,
is
not
indeed
so
,
but
in
appearance
.
Those
truths
of
God
were
formerly
professed
in
the
Church
;
only
an
Eclipse
did
arise
,
which
obscured
the
light
of
the
Sun
.
As
then
the
Sun
is
not
changed
after
an
Eclipse
,
we
do
not
see
a
new
Sun
:
thus
it
is
also
with
the
truths
of
Christ
;
the
Reformers
do
not
bring
new
truths
,
only
the
darkness
is
dispelled
,
and
we
see
them
which
were
long
before
.
It
is
with
us
,
as
with
men
,
whose
heads
are
distempered
;
we
think
,
such
and
such
things
run
round
,
whereas
indeed
it
is
a
distemper
upon
us
,
and
it
is
a
signe
that
we
have
been
corrupted
,
when
old
truths
seem
new
to
us
.
4.
We
may
therefore
truly
conclude
,
that
antiquity
and
consent
are
inseparable
properties
of
a
true
Church
.
That
Church
which
retaineth
Doctrines
of
the
true
Doctrine
:
nor
Consent
meerly
so
,
but
consent
with
the
Primitive
Churches
Doctrine
.
So
that
True
Doctrine
is
properly
the
note
of
the
Church
;
only
we
add
,
that
Antiquity
and
Consent
with
the
Primitive
times
do
inseparably
follow
the
true
Doctrine
.
Now
the
ground
of
this
certainty
and
equality
of
the
truths
of
Christ
is
,
because
they
are
Gods
truths
,
Christs
truths
:
if
they
were
the
truths
of
mens
making
,
then
they
might
alter
and
change
as
they
please
,
then
it
might
be
formed
,
reformed
,
and
transformed
into
all
the
shapes
that
mens
Interests
could
put
them
upon
;
then
truth
might
alter
according
to
the
climates
,
customes
,
and
advantages
of
men
;
then
truth
might
be
one
thing
at
Rome
,
and
another
thing
at
Constantinople
:
then
we
might
say
,
such
things
were
truth
in
one
age
,
and
ye
the
contrary
truth
in
another
.
Popery
was
truth
in
Queen
Maries
dayes
,
and
Protestantisme
in
Queen
Elizabeths
.
And
truly
some
men
are
so
Atheistical
,
or
self-seeking
,
that
they
account
truth
,
as
the
Apostle
said
,
some
did
godliness
,
even
outward
gain
;
and
therefore
,
when
such
an
opinion
is
gainfull
,
then
it
is
truth
,
but
when
not
so
,
then
it
is
Heresie
.
Use
of
Instruction
.
How
odious
Instability
and
Inconstancy
is
in
matter
of
Religion
,
whether
it
be
in
private
Christians
,
or
publick
Officers
?
It
plainly
discovereth
,
that
not
the
truth
of
Christ
,
but
some
other
uncertain
motive
prevaileth
with
thee
;
either
thy
profit
,
or
thy
applause
,
or
the
times
,
or
customes
,
or
the
Lawes
of
the
Land
,
or
some
other
mutable
respect
doth
work
upon
thee
:
and
if
so
,
then
thou
canst
not
but
be
a
reed
shaken
with
every
winde
of
Doctrine
.
Thou
art
then
but
as
an
Instrument
of
musick
,
making
no
other
sound
,
nor
no
longer
then
thou
art
breathed
into
.
Profit
will
make
thee
a
Papist
,
profit
will
make
thee
a
protestant
,
profit
will
make
thee
an
Heretick
.
How
contrary
is
such
a
fickle
temper
to
the
nature
of
Faith
?
which
is
the
substance
of
things
hoped
for
,
and
the
evidence
of
things
not
seen
.
Use
2d
of
Instruction
.
How
false
that
position
is
of
some
Papists
,
That
the
Church
may
make
Articles
of
Faith
;
and
that
the
Authority
of
the
Church
maketh
the
Authority
of
the
Scripture
,
at
least
towards
us
?
So
that
the
Scriptures
would
have
no
more
authority
then
Titus
Livius
,
or
Aesops
fables
,
in
respect
of
our
duty
to
believe
,
were
it
not
for
the
Churches
Authority
.
No
less
blasphemous
is
that
other
comparison
of
another
Papist
,
resembling
the
Scripture
to
a
nose
of
wax
?
If
so
,
then
no
wonder
,
if
they
make
what
truths
,
and
what
religions
they
please
;
then
we
may
call
it
,
the
Popes
truth
,
the
Churches
truth
,
and
not
the
truth
of
God
.
It
is
a
ridiculous
passage
of
a
Papist
(
Ford
against
Taylor
)
saying
,
that
it
is
probable
,
the
Church
will
make
that
Opinion
about
the
immaculate
Conception
of
the
Virgin
Mary
to
be
an
Article
of
Faith
.
As
if
the
Church
could
make
that
necessary
to
be
believed
,
if
we
would
be
saved
,
that
was
not
alwayes
so
.
Why
may
she
not
as
well
make
a
new
Bible
,
set
up
a
new
Christ
,
as
they
establish
a
new
Article
of
Faith
?
SERM.
CXXIV
.
Of
Gods
Promises
to
man
.
2
COR.
1.
20.
For
all
the
Promises
of
God
in
him
are
yea
,
and
in
him
amen
,
unto
the
glory
of
God
by
us
.
THis
Verse
is
a
further
confirmation
of
the
constancy
and
immutability
of
the
Lord
Christ
,
and
so
by
consequence
of
Pauls
doctrine
.
For
that
Christ
is
unchangeable
,
he
proveth
,
in
that
all
the
promises
which
God
hath
made
,
they
receive
their
fullnesse
and
complement
in
him
,
and
so
are
therefore
true
,
because
fullfilled
both
in
him
and
by
him
.
This
is
the
Apostles
sence
in
this
assertion
,
which
Calvin
doth
well
call
,
memorabilis
sententia
,
&c.
a
memorable
sentence
,
and
one
of
the
chiefest
Articles
of
our
Religion
;
for
herein
is
all
our
faith
and
confidence
seated
,
that
in
Christ
God
maketh
his
gracious
promises
to
us
,
by
whose
efficacy
and
impetration
they
be
accomplished
;
so
that
a
promise
is
fullfilled
,
not
because
of
any
worth
or
dignity
in
us
,
but
because
of
of
the
fulnesse
and
worth
that
is
in
Christ
.
1.
The
words
may
be
taken
as
an
entire
Proposition
;
wherein
we
have
the
subject
and
predicate
,
with
the
amplification
of
it
from
the
finall
cause
.
The
subject
is
described
from
the
nature
of
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
promises
.
2.
From
the
universality
and
extent
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
promises
,
as
many
as
are
made
.
3.
From
the
efficient
cause
,
the
promises
of
God
.
4.
The
predicate
,
are
yea
,
and
are
amen
in
him
:
Of
which
in
their
order
.
Let
us
begin
with
the
Subject
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
promises
,
many
times
in
the
plurall
number
,
at
other
times
in
the
singular
;
for
indeed
the
covenant
of
grace
is
but
one
large
promise
,
or
an
ocean
emptying
it self
into
many
streams
;
yet
sometimes
called
promises
,
because
of
the
many
things
both
spirituall
and
temporall
that
are
particularly
promised
by
God
,
the
summe
whereof
is
contained
in
that
great
promise
,
or
Magna
Charta
of
the
Church
,
I
will
be
their
God
,
and
they
shall
be
my
people
:
or
else
it
may
be
promises
in
the
plurall
number
,
because
of
the
frequent
repetition
and
reiteration
of
the
grand
promise
of
Christ
to
the
Church
.
Now
the
word
promise
is
sometimes
used
for
the
things
promised
;
as
when
any
are
said
to
inherit
the
promise
,
Heb.
6.
12.
and
sometimes
for
the
promise
it self
.
The
Greek
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
often
in
the
New
Testament
,
whereas
the
Ancients
did
use
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
more
frequently
for
a
promise
:
though
the
Apostle
Peter
useth
that
also
twice
,
2
Pet.
1.
4.
2
Pet.
3.
13.
The
theme
of
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
cometh
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
say
some
;
and
for
better
pronunciation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
Eustathius
maketh
it
to
come
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
From
this
root
we
have
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
singular
number
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
applyed
to
the
Gospel
;
Whereas
among
humane
Authours
the
word
is
for
the
most
part
in
the
plurall
number
,
signifying
both
glad
tidings
,
and
also
the
reward
given
to
those
that
brought
them
;
but
the
Gospel
doth
only
deserve
this
name
of
glad
tidings
,
and
therefore
the
word
is
now
appropriated
unto
that
,
though
sometimes
it
signifieth
,
besides
the
good
thing
preached
,
the
very
preaching
it self
,
as
1
Cor.
4.
15.
and
therefore
when
the
Apostle
speaketh
of
one
whose
praise
is
in
the
Gospel
,
2
Cor.
8.
18.
the
meaning
is
,
one
whose
praise
was
in
preaching
the
Gospel
,
and
labouring
therein
;
not
of
the
Gospel
written
by
Evangelists
:
for
Evangelium
and
Evangelist
,
in
that
sence
,
as
it
signifieth
the
Gospel
written
,
or
a
writer
of
the
Gospel
,
is
not
used
in
the
Scripture
,
but
came
in
afterwards
by
Ecclesiasticall
use
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
in
the
generall
to
declare
,
to
denounce
,
sometimes
to
accuse
;
hence
is
that
phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
spoken
of
by
Budeus
;
but
in
Scripture
use
it
is
often
taken
more
particularly
for
to
promise
:
Hence
Hesychius
,
and
out
of
him
Varinus
rendreth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
but
this
is
enough
for
the
word
:
the
thing
itself
hath
much
comfort
and
treasure
in
it
,
and
so
observe
,
That
God
hath
made
promises
to
his
people
,
all
the
promises
of
God
in
Christ
are
Amen
.
This
doctrine
deserveth
to
be
opened
theologically
,
as
being
the
foundation
of
all
our
hope
;
for
on
Gods
promise
only
we
can
pleade
,
as
we
see
the
godly
often
in
their
prayers
urging
that
;
Not
any
thing
of
ours
,
O
Lord
,
but
meerly
thy
promise
we
do
pleade
before
thee
.
And
1.
take
notice
,
That
God
might
only
have
dealt
with
man
by
his
absolute
Soveraignty
and
dominion
;
imposing
only
upon
him
commands
to
do
his
duty
,
without
adjoyning
any
promise
of
a
reward
,
especially
such
a
reward
as
eternall
happinesse
,
and
truly
this
maketh
much
as
for
our
comfort
,
so
also
for
our
humiliation
under
all
the
holy
works
we
do
.
For
it
is
of
Gods
meer
goodnesse
,
that
he
hath
promised
glory
to
thy
repentance
,
to
thy
obedience
;
after
thou
hast
done
all
,
God
might
have
annihilated
thee
;
neither
would
he
have
done
thee
any
wrong
,
if
he
did
not
put
a
crown
of
glory
upon
thee
,
after
thy
holy
life
;
so
that
its
gods
great
condescention
to
deal
by
way
of
promise
with
us
,
and
not
by
way
of
dominion
and
command
alone
;
as
he
might
do
,
he
being
our
Creator
and
we
his
creatures
.
Secondly
,
The
promises
that
God
maketh
to
us
are
truly
and
properly
promises
;
lib.
2.
dist.
27.
quest.
2.
because
happily
it
may
be
thought
that
we
attribute
imperfection
to
God
,
when
we
say
,
that
he
promiseth
properly
;
for
then
thereby
would
accrue
justice
on
mans
part
,
and
a
right
or
claim
in
him
to
the
things
promised
,
hereby
also
the
liberty
of
God
would
seem
to
be
infringed
,
as
if
he
could
not
bestow
his
gifts
any
other
way
then
he
promised
,
but
these
are
no
cogent
reasons
.
And
seeing
the
Scripture
doth
so
often
call
them
promises
,
and
doth
so
constantly
say
,
God
doth
promise
;
there
is
no
reason
why
we
should
go
from
the
proper
signification
of
the
word
to
an
improper
,
especially
there
being
no
imperfection
in
the
act
of
promising
.
For
meerly
as
so
,
that
denoteth
a
dominion
and
power
in
him
that
promiseth
:
and
certainly
if
the
actuall
giving
and
collation
of
any
good
thing
,
doth
not
declare
any
imperfection
in
God
,
why
should
the
promising
of
it
do
?
For
when
God
hath
bestowed
any
thing
upon
us
,
that
is
not
so
alienated
,
as
it
were
,
but
that
still
it
is
his
,
and
at
his
disposing
,
to
continue
or
takeaway
,
as
he
pleaseth
:
we
therefore
conclude
,
that
God
doth
truly
and
properly
,
not
in
a
metaphoricall
sence
make
promises
to
his
people
.
Yet
In
the
third
place
,
the
reason
of
Gods
promising
,
is
not
as
if
that
were
to
adde
more
confirmation
to
his
simple
affirmation
,
but
for
condescension
to
confirm
us
against
our
unbeleef
and
diffidence
.
Hence
there
is
a
vast
difference
between
mans
promise
and
Gods
promise
.
For
the
promise
of
a
man
doth
adde
a
new
tye
and
obligation
to
his
word
,
and
so
his
word
is
made
surer
in
it self
,
as
well
as
to
those
whom
he
promiseth
;
but
when
God
doth
barely
declare
his
will
to
do
such
good
things
for
a
beleever
,
this
hath
truth
enough
,
yea
,
so
much
that
nothing
can
be
added
to
make
it
truer
;
only
because
we
are
apt
to
conceive
of
God
,
after
the
manner
of
men
,
it
doth
greatly
conduce
to
strengthen
our
faith
,
as
well
as
his
affirming
word
;
yea
,
sometimes
to
his
promise
,
God
is
also
pleased
to
adde
his
oath
;
all
which
is
not
in
respect
of
himself
,
as
if
his
word
could
be
made
truer
,
but
only
to
antidote
the
more
strongly
against
that
diffidence
and
distrust
which
is
apt
to
rise
up
in
our
hearts
.
This
the
Apostle
notably
considereth
,
Heb.
6.
7.
when
he
saith
,
That
God
to
declare
the
immutability
of
his
counsell
,
confirmed
the
promise
by
an
oath
,
so
that
by
two
immutable
things
in
which
it
was
impossible
for
God
to
lye
,
we
might
have
a
strong
consolation
.
It
is
not
for
his
own
sake
that
he
promiseth
,
yea
,
that
he
sweareth
,
but
for
our
sakes
,
that
we
might
have
not
only
consolation
but
strong
consolation
.
O
beatos
nos
,
&c.
cryed
Tertullian
,
Oh
happy
us
,
for
whose
sakes
God
doth
thus
swear
;
but
oh
us
wretched
and
miserable
,
if
we
do
not
beleeve
him
thus
confirming
his
promise
:
so
that
the
right
understanding
of
Gods
promise
will
make
us
see
,
that
it
is
not
for
his
own
sake
,
but
our
sakes
,
that
he
dealeth
in
a
promise-way
with
us
.
Hence
in
the
4th
place
,
The
meer
originall
and
rise
of
Gods
promising
any
good
to
us
,
is
the
bounty
,
liberality
,
and
free
mercy
of
God
.
The
Apostate
Angels
have
not
the
least
promise
of
any
good
to
them
,
so
that
being
without
a
promise
,
they
are
in
that
respect
altogether
miserable
;
but
the
Lord
having
a
love
to
mankinde
,
did
freely
and
graciously
make
his
promise
of
Christ
,
and
in
him
all
blessednesse
to
those
that
are
his
;
Insomuch
that
the
spring
of
all
our
happiness
is
Gods
promise
.
We
cannot
pleade
any
worthiness
,
only
thy
promises
(
Lord
)
that
we
put
thee
in
minde
of
,
which
is
like
the
rainbow
,
when
God
beholdeth
,
that
he
will
not
drown
the
world
more
;
and
when
God
remembreth
his
covenant
,
then
he
worketh
all
good
for
his
people
.
Thus
when
God
would
delay
his
help
no
longer
,
but
deliver
his
people
groaning
under
their
oppressions
;
It
is
said
,
God
remembred
his
Covenant
with
Abraham
,
Isaac
and
Jacob
,
Exod.
2.
24.
there
was
no
natural
necessity
,
nor
no
morall
necessity
that
could
induce
God
to
make
these
promises
to
us
.
No
naturall
necessity
,
for
God
is
a
free
agent
,
and
so
doth
not
as
the
Bee
,
that
necessarily
maketh
his
honey
,
God
doth
not
necessarily
communicate
his
goodnesse
to
us
:
As
God
is
a
free
agent
,
so
he
is
alsufficient
;
he
is
perfect
and
blessed
in
himself
,
he
needeth
not
man
,
he
wanteth
not
his
service
;
and
therefore
he
did
not
upon
this
account
make
any
promise
,
but
it
was
his
meer
voluntary
goodnesse
.
Again
,
there
was
no
morall
necessity
,
that
is
,
there
was
no
supposed
worth
or
dignity
in
us
,
for
which
it
behoved
God
to
make
such
promises
;
He
found
nothing
in
us
but
matter
of
his
displeasure
and
wrath
:
to
us
all
the
threatnings
in
the
Law
did
belong
,
and
not
one
promise
,
Insomuch
as
the
damned
in
hell
have
not
any
promise
made
to
them
;
they
have
not
the
least
ground
for
any
hope
,
no
not
for
a
drop
of
water
to
releeve
them
in
those
scorching
flames
,
so
it
might
be
with
every
man
if
Gods
grace
did
not
interpose
;
not
any
promise
might
have
been
made
for
thee
,
to
have
the
least
dependance
upon
.
Thus
you
see
Gods
mercy
alone
to
be
the
Fifthly
,
Because
God
doth
this
out
of
his
meer
bounty
,
make
a
promise
of
good
things
to
us
,
the
fullfilling
of
them
is
not
of
debt
to
us
,
but
from
his
grace
and
verity
.
And
thus
it
differeth
from
the
promises
between
man
and
man
,
that
are
made
in
contracts
,
or
otherwise
;
there
a
promise
is
made
,
but
upon
some
consideration
or
work
done
,
which
is
equivalent
to
the
thing
promised
:
but
it
is
otherwise
with
God
,
he
promiseth
out
of
grace
,
and
fullfilleth
it
likewise
out
of
grace
.
Thus
when
God
hath
promised
pardon
to
the
humbled
sinner
,
and
beleeving
not
only
the
promise
,
but
the
actuall
pardoning
is
of
grace
;
neither
is
God
by
his
promise
become
a
debtor
to
us
,
as
if
God
would
be
unjust
,
if
he
did
not
bestow
such
a
priviledge
upon
us
;
but
because
,
as
the
Scripture
saith
,
he
cannot
lye
,
or
he
cannot
deny
himself
.
So
that
the
reason
why
he
maketh
good
his
promises
,
is
not
because
we
have
any
condignity
in
our selves
to
claim
those
things
,
but
because
he
is
immutable
and
unchangeable
:
so
that
upon
this
account
he
maketh
good
his
promises
,
even
because
he
is
God
,
and
cannot
lye
,
or
change
his
minde
.
Therefore
Divines
speak
well
of
a
twofold
debitum
about
Gods
promises
,
debitum
fidelitatis
,
and
debitum
justitiae
;
a
debt
of
fidelity
,
and
a
debt
of
justice
.
When
God
maketh
a
promise
of
eternall
life
to
a
godly
man
,
he
may
urge
God
with
his
promise
;
and
there
is
a
debt
of
fidelity
,
whereby
God
hath
engaged
himself
to
do
this
;
but
we
cannot
say
,
God
is
a
debtor
to
man
hereby
;
no
,
he
is
a
debtor
,
as
it
were
,
to
himself
,
he
cannot
go
against
his
own
word
,
his
truth
will
not
suffer
him
to
change
;
but
in
no
respect
must
we
say
he
is
a
debtor
to
man
,
reddis
debita
nulli
debens
,
it
was
said
of
old
.
This
is
necessarily
to
be
understood
,
that
so
under
all
the
promises
of
God
made
to
us
,
we
may
not
look
upon
our selves
,
but
Gods
promise
only
.
But
then
there
is
a
debt
of
justice
and
righteousnesse
,
and
herein
many
Papists
are
proud
and
arrogant
;
for
they
distinguish
of
Gods
promises
,
those
that
are
for
the
first
grace
,
and
those
that
are
for
the
second
and
after
grace
.
They
grant
the
promise
of
the
first
grace
to
be
only
from
a
debt
of
fidelity
,
but
then
for
the
second
grace
,
they
maintain
a
debt
of
justice
.
Hence
it
is
that
they
conclude
,
that
heaven
and
salvation
,
though
we
have
it
by
the
promise
of
God
,
yet
it
is
by
debt
of
justice
,
and
not
meer
grace
.
Hence
we
reade
of
a
dying
Monk
,
who
blasphemously
uttered
these
words
,
Redde
mihi
,
Domine
,
vitam
aeternam
,
quam
debes
,
sive
velis
,
sive
nolis
;
but
a
gracious
heart
cannot
but
tremble
at
such
arrogancies
.
It
is
true
,
Paul
calleth
God
a
righteous
Judge
,
who
will
give
him
a
crown
of
glory
:
and
he
telleth
the
Hebrews
,
that
God
is
not
unrighteous
to
forget
their
labour
of
love
,
Heb.
6.
10.
but
righteousnesse
is
not
here
taken
strictly
for
proper
justice
,
but
for
fidelity
and
faithfulnesse
.
If
God
should
not
give
heaven
to
his
people
,
who
endure
persecution
for
his
Name
sake
,
he
would
go
against
his
own
nature
,
he
would
deny
his
truth
,
and
so
even
cease
to
be
God
;
not
that
he
would
be
unjust
properly
to
man
,
as
if
man
by
doing
or
suffering
any
thing
for
his
sake
,
did
that
which
was
equivalent
to
eternall
glory
.
We
see
the
Apostle
defying
this
,
2
Cor.
4.
17.
calling
it
,
but
a
light
affliction
,
and
for
a
moment
,
in
respect
of
that
eternall
weight
of
glory
.
And
Aristotle
observed
,
that
there
cannot
be
justice
,
or
righteousnesse
between
us
and
the
gods
,
and
our
Parents
;
for
their
is
no
equality
,
and
we
owe
all
to
them
.
And
as
Durand
well
argueth
,
it
is
so
far
from
justice
or
righteousnesse
that
we
may
claim
glory
,
that
the
more
grace
God
hath
given
us
to
prepare
thereunto
,
the
more
we
are
beholding
to
him
,
and
can
the
lesse
pleade
for
our selves
,
by
how
much
the
more
we
receive
of
his
grace
;
so
that
the
more
gracious
acts
we
do
,
we
are
so
far
from
meriting
,
that
we
are
the
more
obliged
to
God
.
Yet
Sixthly
,
Lest
because
all
the
promises
of
God
are
said
to
be
fullfilled
of
his
the
promises
of
God
are
of
two
sorts
,
absolute
and
conditionall
;
Absolute
,
and
such
are
the
promises
of
God
,
for
the
working
of
our
first
grace
in
us
of
conversion
,
and
taking
away
the
heart
of
stone
from
us
,
of
which
promise
the
Prophets
Jeremiah
and
Ezechiet
speak
;
Though
some
will
not
allow
those
to
be
promises
,
but
predictions
,
yet
the
very
tenour
of
them
doth
evidence
it
.
Now
these
do
not
suppose
,
but
work
all
conditions
and
qualifications
in
us
for
other
mercies
,
for
it
would
be
absurd
to
say
,
God
promiseth
to
give
us
faith
if
we
do
beleeve
,
or
to
renew
and
change
our
wils
if
we
will
:
These
absolute
promises
then
are
the
executions
of
his
decrees
of
grace
and
salvation
upon
the
Elect.
But
then
there
are
conditional
promises
,
and
such
are
the
promises
of
pardon
to
the
beleever
,
of
eternal
glory
to
him
that
is
godly
;
only
you
must
know
,
that
they
are
conditions
only
in
a
large
sence
;
they
are
more
properly
called
qualifications
and
determinations
of
those
who
are
thus
to
be
justified
and
saved
:
faith
indeed
in
our
justification
hath
a
peculiar
notion
of
being
an
instrument
or
supernaturall
means
to
lay
hold
on
Christ
,
and
is
not
to
be
called
a
condition
,
when
we
speak
exactly
:
You
see
then
that
there
is
no
ground
for
licentiousnesse
and
dissolutenesse
,
to
venture
all
upon
the
gracious
promises
of
God
,
for
they
are
determined
and
specified
by
such
qualifications
,
who
shall
have
either
pardon
here
,
or
salvation
hereafter
:
Only
you
must
know
,
that
when
we
call
them
conditionall
promises
,
the
meaning
is
not
as
if
we
had
power
of
our
own
to
fullfill
these
conditions
,
and
so
the
promises
remain
suspense
till
we
perform
them
;
no
,
these
conditions
we
are
enabled
to
accomplish
by
the
grace
of
God
,
they
are
his
gifts
as
well
as
our
duties
;
so
that
there
are
no
conditions
required
of
us
,
which
also
we
are
not
enabled
unto
by
the
grace
of
God
;
that
all
may
glory
in
Gods
grace
,
and
not
in
themselves
,
and
therefore
God
hath
appointed
an
order
between
his
gracious
gifts
;
this
god●nesse
is
for
happinesse
,
holinesse
is
for
glory
,
faith
is
for
justification
,
and
if
we
speak
exactly
,
we
cannot
so
well
say
,
Gods
promises
are
conditionall
,
as
the
things
promised
may
be
conditions
to
one
another
by
Gods
appointment
.
Lastly
,
There
may
be
good
reasons
assigned
why
God
is
pleased
thus
to
promise
;
First
,
Because
hereby
God
would
exercise
our
faith
,
and
teach
us
to
live
upon
him
only
;
for
when
we
cannot
see
any
possibility
in
second
causes
,
when
they
with
Sarah
have
a
dead
womb
,
yet
because
of
Gods
promise
we
shall
keep
up
our
hearts
,
as
Abraham
did
:
Why
is
it
then
that
the
promises
of
God
are
in
no
more
esteem
and
request
with
us
?
were
it
not
for
them
,
how
many
times
might
thy
heart
break
.
Yea
,
to
put
our
faith
to
greater
experiment
,
hence
it
is
,
that
though
he
hath
promised
such
things
,
yet
his
providences
seem
to
crosse
all
,
and
after
Gods
promise
,
as
it
was
in
the
Israelites
deliverance
,
all
things
seem
to
be
more
unlikely
than
before
.
A
second
Reason
(
for
I
shall
instance
in
no
more
)
may
be
to
teach
us
humility
and
thankefulnesse
,
acknowledging
Gods
promise
alone
to
be
the
fountain
of
all
the
good
we
enjoy
;
by
the
promise
we
are
regenerated
,
by
the
promise
we
are
justified
,
by
the
promise
we
are
glorified
;
we
are
what
we
are
only
by
the
promise
:
hence
all
the
godly
are
said
with
Isaac
to
be
the
children
of
the
promise
,
Gal.
4.
28.
by
the
promise
we
had
our
spirituall
being
,
and
by
the
promise
we
are
Preserved
in
it
;
but
this
deserveth
more
improvement
.
SERM.
CXXV
.
A
further
Discovery
of
the
Nature
and
Sorts
of
Gods
Promises
.
2
COR.
1.
20.
For
all
the
promises
of
God
,
are
in
Christ
,
Yea
and
Amen
,
&c.
OUr
work
is
to
enlarge
more
upon
this
usefull
and
necessary
subject
,
viz.
The
promises
of
God
.
And
In
the
first
place
,
we
may
give
in
divisions
of
the
Promises
,
or
the
distribution
of
them
,
as
there
are
Legal
Promises
and
Evangelical
Promises
;
the
ignorant
confusion
whereof
hath
caused
much
mischief
in
the
Church
of
God
.
The
Legal
Promise
is
nothing
but
the
Covenant
of
works
,
contained
in
that
expression
,
Do
this
and
live
.
For
as
they
are
cursed
,
who
continue
not
in
all
things
that
the
Law
requireth
:
So
again
,
they
are
blessed
,
and
eternal
life
is
promised
to
all
such
,
who
perfectly
obey
the
Law
of
God
.
By
this
promise
God
dealt
with
Adam
.
And
although
God
never
transacted
with
man
,
when
fallen
,
by
this
way
of
promise
;
yet
he
was
pleased
to
have
the
Doctrine
of
the
Law
in
its
full
perfection
manifested
to
the
people
of
Israel
;
but
in
an
Evangelical
intention
,
that
so
the
Israelites
being
humbled
under
their
utter
impotency
and
inability
ever
to
performe
it
,
might
make
their
earnest
applications
unto
Christ
for
help
and
succour
.
For
what
was
impossible
by
the
Law
,
through
our
weaknesse
,
Christ
made
possible
through
his
obedience
.
Now
this
Legal
Promise
the
Jewes
generally
attended
unto
,
neglecting
the
Evangelical
consideration
of
promises
in
Christ
.
The
promises
to
works
made
unto
Adam
are
not
intended
in
this
Text
:
they
were
not
Yea
and
Amen
,
seeing
there
was
no
need
of
a
Mediator
,
if
Adam
had
not
fallen
;
onely
now
all
the
promises
of
grace
become
firme
and
sure
in
him
.
But
naturally
we
regard
the
Legal
promise
more
than
Evangelical
.
What
labour
did
the
Apostle
shew
to
bring
the
Jewes
off
from
the
Covenant
of
works
?
And
whence
is
that
Pharisaical
and
Popish
principle
of
self-righteousnesse
;
but
because
we
trust
in
our
works
,
and
not
in
the
promise
?
So
that
it
is
an
excellent
proficiency
in
Christianity
,
when
persons
are
taken
off
from
being
Legal
,
to
be
Evangelical
;
when
they
doe
not
slavishly
relie
upon
their
works
done
,
but
filially
depend
upon
the
promise
.
The
Apostle
doth
excellently
,
and
at
large
declare
the
difference
between
these
two
,
Galat.
3.
and
4.
Chapters
.
It
is
strange
that
any
should
desire
to
be
under
the
Law
,
rather
than
the
promise
;
yet
all
Pharisaical
Justiciaries
are
propense
that
way
.
What
is
this
but
to
desire
to
be
under
a
curse
,
and
perpetual
malediction
?
Whereas
the
Evangelical
promise
is
like
the
City
of
refuge
to
the
pursued
malefactour
.
It
is
better
than
Jonah's
gourd
against
the
scorching
heat
of
Gods
wrath
,
because
of
sinne
;
for
no
worme
can
arise
and
consume
this
.
So
that
the
Evangelical
promise
being
wholly
of
free-grace
,
God
thereby
pardoning
us
freely
,
sanctifying
us
freely
,
justifying
us
freely
,
is
like
the
Land
of
promise
flowing
with
milk
and
honey
.
It
's
to
〈◊〉
is
promise
,
that
every
humbled
sinner
must
look
,
as
the
Israelites
stung
did
upon
the
brazen
srepent
.
Let
therefore
the
people
of
God
look
more
to
the
promise
without
them
:
They
poreupon
their
own
hearts
;
they
perplex
themselves
with
many
doubts
and
feares
;
but
if
thou
didst
consider
what
an
Evangelical
Promise
meaneth
,
this
would
be
like
oyle
poured
into
thy
wounds
,
when
temptations
aggravated
by
Satan
,
have
left
thee
not
so
much
halfe
dead
,
as
halfe
damned
.
In
the
next
place
,
Promises
are
divided
in
respect
of
their
object
matter
into
spiritual
and
temporal
.
Spiritual
are
such
as
concern
the
welfare
of
the
soul
:
Temporal
are
such
as
relate
to
the
body
and
the
outward
man
;
for
there
is
no
external
mercy
,
but
God
hath
promised
it
to
the
godly
.
Therefore
godlinesse
is
said
to
have
the
promise
of
this
life
,
and
that
which
is
to
come
,
1
Tim.
4.
8.
In
deed
in
the
Old
Testament
temporal
promises
were
more
frequent
,
and
spiritual
more
rare
;
and
many
times
shadowed
out
by
the
temporal
ones
.
In
the
New
Testament
,
spiritual
promises
are
farre
more
frequent
,
and
temporal
ones
more
rare
;
yet
the
New
Testament
doth
abundantly
testifie
this
,
That
all
things
are
the
godly
mans
,
whether
life
or
death
,
1
Cor.
3.
23.
and
that
onely
they
have
the
promise
of
this
life
,
as
well
as
that
which
is
to
come
.
And
certainly
,
If
God
hath
given
us
Christ
,
as
the
Apostle
argueth
,
Rom.
18.
how
shall
he
not
with
him
give
us
all
things
else
?
So
that
we
see
the
treasure
of
a
Christian
,
it
lieth
in
Gods
promises
,
both
for
this
life
,
and
the
life
to
come
.
So
that
as
it
falleth
out
sometimes
,
a
man
may
have
little
money
for
his
present
use
,
and
yet
be
very
rich
in
bonds
and
bils
.
Thus
it
is
sometimes
with
a
godly
man
,
though
he
hath
a
promise
of
all
things
,
yet
for
the
present
he
may
want
all
things
.
As
Abraham
had
a
promise
for
the
possession
of
the
Land
of
Canaan
;
and
yet
for
the
present
had
not
where
to
set
his
foot
,
as
upon
his
own
ground
.
Onely
we
must
distinguish
between
the
spirituall
and
temporal
promises
,
these
later
are
not
absolutely
promised
,
but
with
the
exception
of
the
Crosse
,
and
with
this
limitation
,
when
they
are
good
for
us
.
For
seeing
these
earthly
mercies
are
not
ablutely
and
as
indipensably
necessary
,
as
Christand
grace
are
,
so
therefore
no
wonder
if
they
be
not
absolutely
promised
.
If
a
godly
man
could
not
be
saved
,
unlesse
he
had
riches
and
wealth
,
unlesse
he
had
health
and
strength
,
then
he
was
as
sure
to
have
them
,
as
he
hath
Christ
;
but
that
not
being
so
,
therefore
it
is
that
they
have
Christ
,
and
yet
many
times
want
other
things
.
They
have
the
Ocean
,
when
they
cannot
have
a
drop
.
Again
,
Temporal
good
things
are
not
absolutely
good
,
but
conditionally
,
and
upon
supposition
;
though
they
may
be
good
in
themselves
,
yet
not
to
thee
.
As
wine
may
be
in
it self
comforting
,
but
not
unto
a
man
in
a
feaver
:
Thus
it
may
be
,
if
thou
shouldst
have
riches
,
they
would
doe
thee
hurt
;
if
thou
shouldst
have
health
and
strength
,
thy
corruptions
also
would
be
the
stronger
.
Those
things
are
not
called
good
,
because
they
make
us
good
;
no
,
we
may
make
them
good
or
evil
.
But
now
Christ
is
such
an
infinite
good
,
that
thy
having
of
him
can
never
be
hurtfull
to
thee
:
?
Yea
,
when
he
finds
thee
evil
,
he
can
make
thee
good
.
It
is
good
to
informe
our selves
thus
about
the
nature
of
temporal
promises
;
for
we
are
ready
to
murmure
and
repine
,
when
we
find
not
these
promises
made
good
to
us
;
whereas
we
should
rather
be
thankfull
and
rejoyce
,
in
that
God
will
not
give
us
that
which
would
doe
us
so
much
hurt
.
And
certainly
,
if
thou
wert
spiritual
,
as
thou
shouldst
be
,
this
would
be
enough
to
thee
,
that
spiritual
things
are
absolutely
promised
,
that
thou
art
sure
to
have
Christ
,
to
have
Heaven
,
how
sad
and
afflicted
soever
thy
portion
may
be
in
this
world
.
Doth
it
not
argue
thy
heart
to
be
too
carnal
,
when
thou
mournest
for
want
of
outward
mercies
,
and
yet
Christ
is
thine
,
God
hath
sanctified
thee
,
God
hath
converted
thee
.
Alas
hath
not
God
in
this
done
more
for
thee
,
than
the
greatest
Emperours
in
the
world
,
that
have
not
godlinesse
?
What
if
thou
hast
not
riches
,
the
greatnesse
others
have
?
It
may
be
they
have
not
the
Christ
,
the
grace
that
God
hath
bestowed
on
thee
.
Onely
when
we
say
spiritual
things
are
absolutely
promised
,
you
must
distinguish
of
spiritual
things
:
some
are
essential
and
necessarily
conjoyned
with
eternal
glory
;
so
that
if
he
have
them
not
,
he
cannot
be
saved
;
such
is
Regeneration
and
Justification
.
Againe
,
others
doe
much
conduce
to
our
eternal
happinesse
,
but
are
not
inseparably
joyned
with
it
;
such
are
the
degrees
of
grace
,
spiritual
consolation
and
joy
,
as
also
the
assurance
of
Gods
favour
.
These
are
precions-advantages
;
more
to
be
desired
than
the
gold
of
Ophir
,
but
they
are
not
absolutely
promised
to
every
godly
man
.
In
the
second
general
place
,
We
are
to
know
,
that
the
promises
of
God
,
they
are
the
executions
in
time
of
what
he
had
decreed
to
doe
from
all
eternity
.
Insomuch
that
from
Gods
promise
,
we
may
argue
to
his
predestination
;
when
God
promiseth
Justification
,
and
pardon
of
sinne
to
thee
,
it
is
because
he
hath
purposed
this
according
to
the
counsel
of
his
own
will
.
So
when
he
promiseth
to
give
grace
to
thee
,
and
the
encrease
thereof
,
it
is
because
he
hath
in
mercy
ordained
thee
for
this
.
If
you
ask
then
,
why
is
it
,
such
and
such
promises
are
fullfilled
?
You
must
not
have
recourse
to
mans
free-will
,
or
any
workes
that
he
doth
,
but
to
the
will
of
God
and
his
gracious
counsel
.
Hence
some
expound
that
place
,
(
Titus
1.
2.
where
it
is
said
;
That
God
who
cannot
lie
,
had
promised
eternal
life
before
the
world
began
;
)
of
his
decree
to
promise
:
for
it
is
not
proper
to
say
,
God
promised
before
the
world
was
.
Seeing
then
there
was
no
men
to
whom
the
promise
could
be
made
;
therefore
(
say
they
)
the
meaning
is
,
He
decreed
to
promise
.
But
there
is
another
interpretation
more
probable
,
which
is
to
render
the
Greek
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
before
the
ancient
ages
,
alluding
to
the
first
promise
that
God
made
to
Adam
upon
his
fall
concerning
the
womans
seed
,
which
was
Christ
.
For
till
that
promise
was
manifested
,
there
was
no
difference
in
respect
of
hope
and
comfort
between
lost
mankind
,
and
the
Apostate
Angels
.
The
promises
then
of
God
are
but
Gods
predestination
put
into
execution
.
Hence
in
the
third
place
,
No
wicked
men
have
any
promises
of
God
belong
to
them
.
Therefore
the
state
of
the
Heathens
,
Ephes.
2.
is
said
to
be
without
Christ
,
and
without
the
promises
;
which
argueth
as
desperate
a
condition
,
as
when
those
of
the
old
world
,
were
without
the
Ark
,
there
was
a
necessity
of
perishing
.
It
is
true
,
all
wicked
men
,
who
live
within
the
Church
,
they
cannot
in
that
sense
be
said
to
be
without
the
promises
,
as
Heathens
are
;
for
they
are
under
the
offer
of
promises
,
they
are
under
the
external
dispensation
of
them
;
and
because
they
manifest
an
outward
acceptance
of
Gods
offer
with
the
conditions
tendered
,
therefore
we
may
call
them
the
children
of
the
promise
in
an
externall
sense
.
In
which
sense
,
Rom.
9.
4.
the
Apostle
speaking
of
the
Israelites
in
the
general
,
saith
,
Of
whom
is
the
service
of
God
and
the
promises
.
In
this
sense
many
were
the
seed
of
Abraham
,
not
onely
after
the
flesh
,
but
of
the
promise
also
;
else
circumcision
,
the
seal
of
the
promise
had
not
been
applied
to
them
:
yet
they
were
not
the
seed
of
the
promise
,
in
the
sense
the
Apostle
intendeth
,
as
Isaac
was
;
that
is
,
so
as
to
have
the
true
and
real
benefits
of
the
promise
;
and
in
this
respect
we
say
,
no
ungodly
man
hath
any
promise
of
any
priviledge
made
to
him
,
abiding
in
that
condition
.
No
promise
of
pardon
,
no
promise
of
Gods
favour
,
no
promise
of
any
earthly
comfort
,
not
a
morsel
of
bread
,
or
droppe
of
drinke
;
he
cannot
plead
any
promise
in
his
prayers
.
And
therefore
when
we
may
enjoy
many
outward
mercies
,
these
come
not
by
vertue
of
a
promise
to
him
,
but
onely
through
the
providence
of
God
,
God
out
of
a
general
love
doth
bestow
such
comforts
upon
him
,
it
is
not
from
any
promise
made
to
him
.
And
indeed
seeing
the
Text
saith
,
The
promises
of
God
are
confirmed
in
Christ
;
unlesse
a
man
be
in
Christ
,
there
is
no
promise
can
be
effectual
to
him
.
Oh
the
sad
condition
of
all
ungodly
men
!
For
if
thou
hast
no
promise
,
what
hope
canst
thou
have
?
Are
not
the
Devils
therefore
eternally
wretched
,
because
they
have
no
promise
?
Hope
in
this
is
compared
to
an
Anchor
,
Heb.
6.
19.
Now
what
shipwrack
must
that
ship
needs
endure
,
which
under
waves
and
tempests
hath
no
Anchor
for
a
defence
?
Fourthly
,
Gods
promise
for
the
accomplishing
of
it
,
doth
suppose
faith
on
our
part
;
for
the
promise
on
Gods
part
,
and
faith
on
our
part
,
are
correlates
.
We
cannot
put
forth
faith
for
any
mercy
,
where
we
have
not
Gods
promise
;
neither
is
Gods
promise
accomplished
to
any
but
the
believer
.
Thus
the
Apostle
,
Rom.
4.
16.
saith
,
The
promise
is
of
faith
,
that
it
might
be
not
only
by
grace
,
but
also
made
sure
to
such
who
do
believe
.
So
that
it
is
with
a
godly
man
according
to
his
faith
.
Christ
saith
to
thee
,
Be
thou
justified
according
to
thy
faith
;
receive
pardon
and
comfort
according
to
thy
faith
.
If
thou
complainest
God
hath
made
great
and
precious
promises
,
but
I
cannot
taste
of
this
honey
,
I
perish
notwithstanding
this
fullnesse
:
Then
remember
it
is
not
,
because
there
is
not
enough
in
the
promise
,
but
thy
faith
is
weak
,
thy
vessel
is
narrow
to
receive
:
As
if
the
woman
should
have
refused
to
borrow
vessels
,
when
the
Prophet
multiplied
her
oyle
.
For
the
oyl
did
not
cease
,
till
her
vessels
ceased
:
So
neither
will
Gods
promise
cease
working
,
till
thy
faith
cease
to
operate
.
Indeed
in
Gods
comminations
and
threatnings
they
are
fulfilled
,
whether
man
will
or
no
:
Let
him
believe
,
or
not
believe
,
God
will
throw
the
ungodly
into
Hell
;
but
in
the
promises
it
is
otherwise
;
then
they
do
good
to
us
,
when
by
faith
we
imbrace
them
.
So
that
by
this
we
see
how
dangerous
and
noxious
it
is
,
not
to
put
forth
faith
;
it
both
dishonours
God
,
and
depriveth
us
of
all
good
:
it
dishonours
God
,
as
if
he
were
not
true
,
as
if
it
were
not
impossible
for
him
to
lie
,
as
if
he
were
no
more
than
a
man
.
Therefore
Abraham
is
said
,
To
give
glory
unto
God
by
believing
,
Rom.
4.
20.
because
he
did
not
regard
the
dead
womb
,
or
the
improbability
in
second
causes
,
but
rested
upon
the
promise
alone
.
If
it
be
so
hainous
a
matter
to
accuse
man
of
a
lie
,
who
yet
is
by
nature
a
lyar
,
as
the
Scripture
pronounceth
of
him
,
how
unsufferable
is
it
to
attribute
it
unto
God
.
And
then
it
is
a
very
destructive
sinne
;
for
it
evacuateth
all
promises
as
to
us
;
it
maketh
thy
condition
as
hopelesse
,
as
if
never
any
promises
had
been
made
:
This
is
to
cut
the
Conduit-pipes
of
all
comfort
and
consolation
.
This
is
with
the
Philistims
,
as
it
were
to
throw
earth
into
all
the
Wells
of
water
.
Therefore
above
all
things
look
to
thy
faith
,
for
it
maketh
God
no
God
,
Christ
no
Christ
,
promises
no
promises
,
as
to
thee
.
Fifthly
,
That
our
faith
may
be
the
more
confirmed
,
he
is
not
onely
pleased
to
make
promises
to
his
people
,
but
also
to
give
signes
for
the
confirmation
thereof
.
Therefore
Sacraments
are
confirming
signes
of
Gods
promise
,
they
are
visible
promises
:
so
that
our
unbelief
will
still
be
the
greater
sinne
;
if
neither
the
promises
nor
the
seales
visibly
annexed
thereunto
,
shall
not
establish
us
against
all
doubting
and
uncertainty
.
It
is
true
,
the
Sacraments
cannot
make
Gods
word
surer
in
it self
,
but
they
do
in
respect
of
us
,
God
graciously
condescending
to
our
humane
weaknesse
:
By
which
mercifull
provision
of
God
,
that
his
people
might
live
a
life
of
faith
in
his
promise
'
,
we
may
gather
as
the
necessity
of
faith
,
so
also
the
great
pronenesse
that
is
in
us
to
unbeliefe
,
that
we
rather
live
by
sense
,
than
by
saith
.
Hence
it
is
that
when
we
have
outward
supports
and
comforts
,
our
hearts
are
kept
up
;
but
when
all
these
leave
us
,
are
taken
away
,
then
like
Peter
upon
the
water
,
we
are
afraid
,
and
should
even
sinke
,
did
not
the
Lord
support
us
.
Sixthly
,
It
is
therefore
a
very
great
skill
to
make
use
of
the
promises
of
God
by
faith
.
It
is
the
Gospel-wisdome
,
a
mystery
it
is
,
that
even
the
Disciples
of
Christ
are
a
long
while
ere
they
can
learne
it
.
For
though
God
doth
promise
to
doe
such
and
such
wonderfull
things
,
yet
he
suffereth
so
many
crosse
providences
to
fall
out
,
that
we
would
think
God
had
wholly
forgot
his
promise
.
Hence
the
Church
complaineth
;
Doth
his
promises
fail
for
ever
?
Yea
the
Apostle
Peter
doth
speak
of
some
prophane
scoffers
,
that
asked
,
Where
was
the
promise
of
his
coming
?
2
Pet.
3.
4.
because
they
saw
all
things
continue
as
they
did
,
therefore
they
thought
Gods
promise
was
in
vain
.
It
behoveth
the
people
of
God
therefore
to
acquaint
themselves
with
Gods
Riddles
,
to
plough
with
the
Scriptures
Heifer
:
for
their
unskilfullnesse
herein
,
is
that
which
maketh
them
so
full
of
dejections
,
which
doth
so
often
perplex
them
,
not
knowing
what
to
think
or
say
:
yea
they
are
apt
to
question
the
truth
and
righteousnesse
of
God
:
but
take
heed
of
this
,
it
is
a
very
great
sinne
,
when
God
giveth
thee
a
sufficient
testimony
of
his
grace
and
favour
to
thee
,
by
his
promises
and
seals
thereof
,
still
to
question
and
doubt
,
whether
God
will
doe
it
or
no.
This
is
grievously
to
tempt
God
,
as
the
people
of
Israel
did
,
Exod.
17.
7.
who
though
they
had
so
many
miraculous
discoveries
of
Gods
presence
with
them
,
yet
still
they
ask
,
Is
the
Lord
amongst
us
,
or
not
?
Oh
take
heed
of
saying
,
Is
the
Lord
mine
?
Will
he
do
good
to
me
?
When
he
hath
given
proof
enough
,
both
by
his
promises
,
and
seals
,
of
his
favour
.
Oh
satisfie
thy
soul
with
this
!
Lord
,
I
have
thy
promise
,
before
thou
promisedst
,
thou
wast
free
whether
thou
wouldst
do
it
or
no
;
but
since
thy
mouth
hath
promised
it
,
how
can
thy
hand
but
fulfill
it
?
Let
thy
temptations
,
thy
straits
be
never
so
great
,
yet
know
the
promise
of
God
cannot
be
straitned
.
Though
thy
friends
die
,
though
thy
goods
are
lost
,
yet
Gods
promise
cannot
die
,
neither
can
that
perish
.
And
if
thou
sayest
.
Oh
but
I
am
unworthy
,
I
am
a
poor
wretch
!
What
then
?
Say
,
Lord
though
I
am
noworthy
to
be
helped
,
yet
thy
promise
is
worthy
to
be
made
good
!
O
Lord
,
though
I
have
sinned
,
yet
thy
promise
hath
not
sinned
!
But
more
of
this
in
the
next
particular
,
which
is
the
Predicate
in
the
Proposition
.
SERM.
CXXVI
.
How
all
the
Promises
are
confirmed
in
Christ
.
2
COR.
1.
20.
For
all
the
promises
of
God
,
in
him
are
Yea
,
and
in
him
Amen
,
unto
the
glory
of
God
by
us
.
HAving
dispatched
the
Subject
in
this
Proposition
,
we
proceed
to
the
Predicate
,
that
which
is
affirmed
of
the
promises
of
God
;
and
that
is
their
stability
and
immutability
;
they
are
Yea
and
Amen
:
with
the
meritorious
or
fundamental
cause
,
[
In
him
]
that
is
,
Christ
.
Some
indeed
take
the
latter
clause
,
viz.
in
him
they
are
Amen
,
with
relation
to
the
final
cause
,
and
so
explain
it
of
our
duty
,
that
we
are
to
set
our
Amen
to
the
truth
of
Gods
promises
.
In
the
former
expression
is
denoted
the
certainty
and
firmnesse
of
the
promises
,
when
they
are
said
to
be
Yea.
In
the
latter
our
duty
,
and
what
obligation
lieth
upon
us
in
reference
to
them
,
viz.
that
we
should
set
to
our
seal
of
Amen
,
giving
our
assent
of
confirmation
;
and
this
will
greatly
redound
to
Gods
glory
.
Calvin
goeth
in
this
latter
explication
,
as
being
most
congruous
and
adapted
to
the
Apostles
meaning
:
Though
he
confesseth
he
will
not
be
contentious
,
if
the
common
path
be
trodden
in
.
I
shall
therefore
follow
our
Translators
,
which
seem
to
go
the
genuine
way
.
It
is
affirmed
of
Gods
promises
,
that
they
are
Yea
;
by
that
you
heard
the
Apostle
meaneth
a
constant
affirmation
,
and
verity
.
Hath
God
promised
any
good
thing
to
an
humbled
soule
?
This
will
alwayes
be
Yea
;
God
will
alwayes
grant
it
,
he
will
say
Yea
,
yea
.
How
comfortable
would
this
meditation
be
to
a
gracious
heart
?
How
often
doth
thy
trembling
,
desponding
soul
go
into
his
presence
,
fearing
that
God
will
give
a
Nay
to
thee
?
Because
thou
art
apt
to
change
,
and
to
be
mutable
,
therefore
thou
fearest
God
will
be
so
also
.
Now
the
Apostle
for
the
greater
certainty
sake
,
doth
double
his
expression
to
the
same
sense
,
[
In
him
they
are
Amen
,
In
him
they
are
Yea
,
]
In
him
they
are
Amen
.
]
The
one
is
a
Greek
word
,
the
other
Hebrew
:
and
it
is
to
shew
,
that
both
to
Jew
and
Greeke
the
promises
are
confirmed
in
Christ
.
For
whereas
the
Jewes
perswasion
was
,
That
the
Messias
should
come
onely
to
their
Nation
;
therefore
the
Apostles
dared
not
to
preach
Christ
to
the
Gentiles
,
till
Peter
was
confirmed
by
a
vision
from
above
.
By
Christ
,
this
partition
wall
is
broken
down
:
so
that
the
promises
of
grace
are
made
to
the
believing
Gentile
,
as
well
as
the
believing
Jew
.
To
the
Gentile
the
promises
are
Yea
:
to
the
Jewes
they
are
Amen
.
To
this
purpose
the
Apostle
also
,
Galat.
4.
6.
speaking
of
the
Spirit
of
Adoption
,
which
is
sent
into
the
hearts
of
believers
,
addeth
,
That
thereby
we
are
enabled
to
call
him
Abba
,
Father
.
Father
for
the
Gentile
,
Abba
for
the
Jew
.
So
that
whereas
the
believing
Gentile
might
have
doubted
,
whether
he
being
as
a
dog
,
the
childrens
bread
should
belong
to
him
:
Hereby
is
certified
,
that
Christ
is
a
Christ
to
them
,
the
promises
are
promises
to
them
as
well
as
to
the
Jewes
.
The
word
Amen
is
used
sometimes
nominally
.
Thus
Christ
is
called
the
Amen
,
Revel.
3.
14.
These
things
saith
the
Amen
;
well
then
may
the
promises
be
Amen
in
Christ
,
seeing
Christ
is
the
Amen
.
Sometimes
it
is
used
adverbially
,
and
so
is
to
be
understood
by
way
of
desire
and
wish
,
Let
it
be
so
;
or
by
way
of
attestation
and
confirmation
,
It
is
so
.
Hence
translated
by
the
Interpreters
of
the
Old
Testament
,
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
When
it
beginneth
a
speech
,
it
is
a
note
of
affirmation
,
as
often
our
Saviour
,
Amen
,
Amen
,
I
say
unto
you
,
&c.
When
it
concludeth
,
then
it
is
a
note
of
confirmation
;
and
in
this
sense
Calvin
and
others
take
it
,
as
our
duty
by
way
of
consent
,
confirming
:
the
promise
,
as
you
heard
.
The
Rabbines
speak
of
a
two-fold
Amen
,
a
perfect
Amen
,
and
an
imperfect
.
The
imperfect
Amen
,
they
make
three-fold
,
Amen
Pupillum
,
when
one
saith
Amen
to
the
prayer
he
doth
not
understand
.
Amen
subreptitium
,
when
a
man
saith
it
before
the
end
of
a
prayer
.
Amen
sectile
,
when
a
man
saith
Amen
,
but
distracted
and
divided
in
his
thoughts
,
so
that
he
doth
not
attend
to
what
he
saith
Amen
.
And
certainly
this
latter
Amen
,
most
are
guilty
of
that
use
to
say
it
.
The
words
being
thus
explained
,
the
Observation
is
,
That
in
Christ
alone
all
the
promises
of
God
are
confirmed
,
and
made
Thus
you
have
also
at
another
time
asserted
by
the
Apostle
,
Rom.
15.
8.
I
say
that
Jesus
Christ
was
a
Minister
of
circumcision
for
the
truth
of
God
,
to
confirme
the
promises
made
unto
the
fathers
,
and
that
the
Gentiles
might
glorifie
God
for
his
mercy
.
This
is
a
notable
place
,
which
the
Apostle
affirmeth
with
much
vehemency
.
This
I
say
(
and
the
matter
is
this
)
that
by
Christ
all
promises
both
to
Jewes
and
Gentiles
are
confirmed
.
The
Jewes
they
were
apt
to
thinke
,
that
by
their
own
workes
the
promises
were
confirmed
.
Yea
,
how
secretly
doth
this
Pharisaical
sinne
lodge
in
our
breasts
,
as
if
the
promises
were
performed
not
for
Christs
sake
,
but
our
own
sake
?
This
is
that
Ivy-sinne
,
which
adhering
so
close
to
our
natures
,
doth
secretly
consume
and
devour
all
.
Insomuch
that
we
may
say
,
the
whole
Gospel
consisteth
in
this
truth
,
and
that
the
whole
treasure
of
Christian
consolation
is
bound
up
in
this
.
And
therefore
that
we
may
both
understand
,
and
be
affected
with
it
,
consider
these
things
:
First
,
By
the
promises
of
God
we
mean
the
promises
of
grace
onely
.
There
Doe
this
but
by
believing
;
and
therefore
the
Law
as
a
Covenant
,
is
so
farre
from
,
being
established
or
made
good
by
Christ
,
that
it
is
directly
opposite
to
him
.
So
that
the
Law
and
the
promise
are
made
by
the
Apostle
two
contra-distinct
wayes
of
justification
:
He
that
seeketh
to
be
justified
by
the
Law
,
falleth
off
from
Christ
,
and
maketh
him
to
be
of
none
effect
.
Thus
the
promise
by
workes
is
contrary
to
the
promise
of
grace
through
Christ
;
yet
there
have
been
some
alwayes
in
the
Church
,
who
have
endeavoured
to
joyn
those
things
which
God
hath
put
so
farre
asunder
,
and
that
is
the
Law
and
the
Gospel
,
the
promise
of
works
,
and
the
promise
of
grace
;
by
which
confusion
they
have
made
void
the
grace
of
God
.
For
if
Gods
promise
be
not
solely
of
the
grace
of
God
,
and
every
way
of
grace
,
then
it
is
not
at
all
of
grace
,
If
of
workes
,
then
not
of
grace
.
It
is
the
Apostles
infallible
argument
,
Rom.
11.
6.
It
cannot
be
of
grace
and
workes
also
.
Luther
(
Comment.
in
Genes.
)
maketh
this
properly
Simony
,
when
we
would
have
Heaven
for
the
workes
we
doe
;
and
thereupon
saith
,
Omnis
homo
naturaliter
est
Simoniacus
.
Now
how
necessary
is
this
truth
to
be
known
by
every
humbled
and
afflicted
sinner
?
How
difficultly
is
he
brought
to
the
promise
of
grace
,
as
if
it
were
the
forbidden
fruit
,
that
he
might
not
taste
of
it
?
This
was
the
precious
gold
that
the
first
Reformers
with
much
labour
digged
out
of
the
mines
of
the
Scripture
:
it
was
the
oyl
they
poured
into
wounded
hearts
.
In
what
a
wildernesse
doth
the
child
of
God
wander
,
till
he
hath
this
pillar
of
fire
to
guide
him
?
Peace
and
joy
cannot
be
obtained
,
till
he
come
to
this
promise
of
grace
in
Christ
.
How
slavish
,
how
servile
is
he
;
till
he
know
that
this
onely
is
the
way
of
justification
,
this
onely
is
the
way
of
pardon
and
acceptance
with
God
?
And
Gods
children
,
especially
while
in
the
pangs
of
conversion
,
or
at
any
time
under
deserlions
and
black
fears
about
their
estate
,
are
to
flie
unto
this
,
as
a
City
of
Refuge
.
Many
an
heavy
temptation
,
many
an
heart-breaking
doubt
would
be
overcome
,
wert
thou
once
perswaded
,
that
in
the
matter
of
justification
,
thou
must
know
nothing
,
live
upon
nothing
,
but
the
gracious
promise
of
God
in
Christ
.
Secondly
,
We
are
to
distinguish
of
promises
:
they
are
either
fulfilled
in
him
,
or
fullfilled
by
him
.
For
according
to
this
division
,
so
some
doe
differently
understand
the
Text.
For
there
are
Interpreters
that
make
this
the
meaning
,
All
the
promises
,
viz.
which
have
of
old
beene
fore-told
by
the
Prophets
,
they
were
all
Yea
and
Amen
in
him
,
that
is
,
They
were
all
fullfilled
in
him
;
and
in
this
sense
all
the
promises
are
true
,
in
him
,
ut
subjecto
.
But
then
others
,
they
say
,
not
onely
the
promises
of
the
Old
Testament
,
but
of
the
New
also
,
they
are
sure
in
him
,
because
through
his
worth
and
dignity
they
are
accomplished
;
and
thus
the
promises
of
God
are
Yea
in
him
,
ut
fundamento
,
&
causâ
meritoriâ
.
But
we
are
not
to
oppose
these
interpretations
.
For
if
we
take
the
promises
of
both
kinds
,
they
may
well
be
applied
to
the
Text
:
Yea
the
latter
do
necessarily
suppose
the
former
:
The
former
is
to
support
our
assenting
faith
;
the
other
,
our
siducial
faith
.
For
the
first
,
we
read
of
many
promises
in
the
Old
Testament
,
concerning
a
Messias
to
come
:
and
these
were
all
accomplished
in
that
person
,
Jesus
of
Nazareth
.
The
first
promise
that
was
made
concerning
him
,
is
Genes.
3.
15.
where
he
is
promised
,
As
the
seed
of
the
woman
that
should
destroy
the
seed
of
the
Serpent
.
Afterwards
he
is
more
particularly
promised
,
As
the
seed
of
Abraham
in
whom
all
Nations
should
be
blessed
;
which
the
Apostle
doth
industriously
apply
to
Christ
,
and
to
Christ
onely
,
Galat.
3.
16.
So
that
we
may
say
,
the
promise
made
to
Adam
,
the
promise
made
to
Abraham
,
are
fullfilled
in
Christ
,
they
are
Yea
and
Amen
in
him
.
Thus
also
the
promise
of
a
Shiloh
,
the
promise
of
a
great
Prophet
whom
God
would
raise
up
,
the
promise
of
a
King
,
who
should
sit
upon
Davids
threne
,
and
of
his
Kingdome
there
should
be
no
end
.
The
promise
of
a
Messias
by
the
Prophet
Daniel
,
were
all
yea
in
Christ
.
When
he
came
into
the
world
,
we
might
truly
say
,
Behold
the
seed
of
the
woman
,
behold
Abrahams
seed
,
behold
Davids
King
,
Jacobs
Shiloh
,
Daniels
Messiah
.
Yea
the
Prophet
Isaiah
,
who
is
justly
called
the
fifth
Evangelist
,
because
he
doth
as
plainly
and
clearly
speak
of
Christ
,
as
the
Evangelists
doe
,
All
his
promises
concerning
him
,
especially
in
Chap.
9.
6.
To
us
a
Childe
is
borne
,
to
us
a
Sonne
is
given
,
and
the
Government
shall
be
upon
his
shoulder
.
As
also
Chap.
7.
14.
Behold
a
Virgin
shall
conceive
and
beare
a
Sonne
,
and
shall
call
his
Name
Immanuel
.
But
chiefly
Chap.
53.
where
at
large
his
sufferings
are
fore-told
for
our
sinnes
,
That
he
was
wounded
for
our
transgressions
,
and
bruised
for
our
iniquities
,
and
that
by
his
stripes
we
are
healed
.
All
these
are
made
evidently
Yea
and
Amen
in
him
.
And
not
onely
the
promises
,
but
all
the
Levitical
administrations
,
the
Sacrifices
,
the
Scape-Goat
,
the
whole
burnt
Offering
,
the
Paschal
Lamb
,
these
were
types
of
Christ
,
and
were
Yea
in
him
;
which
made
John
the
Baptist
say
,
Behold
the
Lamb
of
God
that
taketh
away
the
sinnes
of
the
world
,
John
1.
29.
Now
the
consideration
of
this
serveth
greatly
to
confirme
our
faith
against
Jewes
,
who
blaspheme
the
Lord
Christ
,
cavilling
that
those
promises
could
not
be
applied
to
him
,
and
therefore
they
doe
expect
another
Messiah
.
Neither
doth
the
usefullnesse
of
this
truth
stay
there
,
but
when
it
hath
perswaded
us
of
the
true
dogmatical
faith
,
then
it
further
inclineth
us
to
a
fiducial
recumbency
and
reposing
of
our
soules
upon
him
,
as
our
Prophet
,
and
King
,
as
our
Christ
,
who
is
to
bring
us
into
reconciliation
with
God
.
And
this
sense
of
the
Text
we
are
to
acknowledge
;
but
then
the
other
,
which
floweth
from
this
,
is
,
That
in
Christ
all
the
promises
of
God
to
his
Church
are
confirmed
,
they
have
their
vertue
and
efficacy
from
him
.
Without
Christ
there
could
not
have
been
such
promises
made
,
neither
without
him
could
they
have
been
accomplished
,
as
may
appear
in
the
third
particular
;
which
is
,
That
the
promises
being
the
signes
of
Gods
grace
and
favour
,
there
could
neither
have
beene
the
existency
of
promises
,
or
the
fullfilling
of
them
without
Christ
.
And
the
reason
is
,
because
of
that
infinite
holinesse
which
is
in
God
,
whereby
he
cannot
but
loath
sinners
,
and
his
glorious
Attribute
of
Justice
,
whereby
he
is
carried
out
to
punish
every
such
offender
.
This
Justice
of
God
causeth
such
a
great
gulfe
between
us
and
God
,
that
neither
a
gracious
promise
can
come
to
us
,
or
we
to
it
,
till
by
the
blood
of
Christ
,
this
justice
be
atoned
,
and
a
sufficient
expiation
made
by
his
blood
.
No
wonder
then
if
all
Gospel-promises
are
said
to
be
made
in
him
,
because
the
least
good
thing
promised
could
never
be
vouchsafed
to
us
without
Christs
mediation
:
There
could
not
be
remission
of
sin
,
there
could
not
be
accepting
of
our
persons
,
there
could
not
be
the
least
drop
of
any
blessing
communicated
to
us
,
had
not
Christ
as
our
Surety
interposed
.
Therefore
it
is
not
the
promise
,
but
Christ
in
the
promise
,
that
the
soul
is
by
faith
to
receive
.
The
Ens
incomplexum
,
not
Complexum
,
is
Objectum
fidei
,
saith
the
learned
.
The
promise
or
proposition
is
onely
Objectum
quo
;
Christ
,
or
the
matter
promised
,
is
the
Objectum
quod
.
In
all
promises
then
we
are
still
to
have
our
eye
upon
Christ
,
as
without
whom
they
could
not
have
any
efficacy
at
all
.
So
that
as
it
is
with
the
creatures
,
they
all
subsist
by
his
power
,
In
him
we
live
,
and
move
,
and
have
our
being
:
And
if
God
should
withdraw
his
arme
,
they
would
all
fall
into
nothing
.
Thus
it
is
with
the
promises
recorded
in
the
Scripture
,
they
all
move
and
act
(
as
it
were
)
in
him
;
They
all
live
,
and
worke
in
him
;
were
it
nor
for
his
merit
,
and
his
Spirit
,
they
would
be
but
as
empty
words
,
or
as
a
tinkling
cymball
.
Therefore
In
the
fourth
place
,
The
Covenant
of
Grace
,
which
is
virtually
all
the
promises
of
God
,
it
is
not
onely
called
a
Covenant
,
and
a
Promise
,
but
a
Testament
likewise
.
And
that
for
this
end
,
because
it
doth
necessarily
relate
to
the
death
of
the
Testatour
:
So
that
Gods
promise
is
not
to
be
conceived
,
as
when
one
man
maketh
a
promise
to
another
absolutely
,
and
without
any
thing
intervening
.
For
here
we
have
God
indeed
promising
from
his
meer
absolute
goodnesse
and
mercy
:
but
then
the
execution
of
this
cannot
be
without
the
blood
of
Christ
:
so
that
all
the
force
of
the
promise
ariseth
from
the
death
of
Christ
.
The
Apostle
therefore
argueth
the
validity
of
this
Covenant
from
that
,
which
is
amongst
men
,
Galat.
3.
15.
A
mans
testament
when
it
is
confirmed
,
cannot
be
disanulled
or
added
unto
;
how
much
rather
then
must
the
testament
of
Christ
be
confirmed
for
ever
?
The
Apostle
doth
excellently
consider
this
,
Heb.
9.
15.
For
this
cause
Christ
is
a
Mediatour
of
the
New
Testament
,
that
by
meanes
of
death
,
—
they
which
are
called
might
receive
the
promise
of
eternal
inheritance
.
For
where
a
testament
is
,
there
also
must
of
necessity
be
the
death
of
the
testatour
.
By
which
it
appeareth
,
that
the
promises
of
God
are
established
upon
a
sure
and
unchangeable
foundation
,
even
the
blood
of
Christ
:
and
therefore
as
sure
as
Christ
died
,
so
sure
will
those
promises
of
God
be
made
effectual
to
thee
.
Indeed
if
Gods
promises
were
Yea
and
Amen
,
according
to
thy
workes
,
to
thy
worth
and
dignity
,
woe
would
be
unto
thee
.
Yea
,
though
God
doth
require
faith
and
repentance
,
yet
the
promises
are
not
setled
upon
these
,
as
a
foundation
,
but
on
Christ
;
and
therefore
it
is
,
that
our
hopes
,
our
comforts
can
never
be
shaken
.
The
promises
then
of
God
have
two
Pillars
to
bear
them
up
,
though
one
be
enough
:
The
first
is
,
The
immutability
and
verity
of
Gods
Nature
;
he
cannot
change
,
he
cannot
lie
.
The
other
is
,
From
the
Merit
and
Efficacy
of
Christs
death
,
whereby
the
things
promised
are
deserved
,
and
that
at
a
dear
rate
,
even
Christs
blood
.
Now
then
can
any
godly
soule
,
give
way
to
unbeliefe
,
to
sinfull
dejections
,
seeing
that
God
cannot
lie
,
and
the
blood
of
Christ
cannot
but
obtaine
,
God
cannot
deny
himselfe
,
neither
can
he
deny
his
onely
Sonne
?
Therefore
let
the
godly
soule
remember
this
,
Gods
promise
is
not
onely
a
bare
promise
,
but
Christs
Testament
also
:
Insomuch
that
all
spirituall
benefits
are
the
fruit
of
his
death
;
and
shall
we
thinke
that
blood
will
be
shed
in
vain
?
Shall
we
give
no
more
to
Christs
Testament
,
then
we
will
to
a
mans
?
But
this
Doctrine
deserveth
further
enlarging
.
SERM.
CXXVII
.
Of
the
usefulnesse
and
unchangeablenesse
of
the
Promises
of
God
.
2
COR.
1.
20.
For
all
the
Promises
of
God
,
in
him
are
yea
,
and
in
him
amen
,
ALl
the
promises
of
grace
,
you
have
heard
,
are
established
upon
two
immovable
pillars
,
Gods
unchangablenesse
,
and
the
bloud
of
Christ
.
To
proceed
from
this
,
followeth
First
,
That
Deus
absolutus
,
as
Luther
was
wont
to
say
,
or
Deus
in
praedicamento
substantiae
,
is
a
consuming
fire
,
and
we
are
nothing
but
stubble
before
him
:
it
must
be
God
as
in
praedicamento
relationis
,
as
he
is
a
God
promising
mercy
unto
us
in
Christ
;
that
is
the
ground
of
all
our
commerce
and
fellowship
with
him
.
We
are
not
to
appear
before
God
in
confidence
of
our
obedience
to
his
commands
,
but
by
faith
in
his
promises
:
insomuch
that
the
only
foundation
we
have
to
build
upon
in
all
our
approaches
unto
him
,
is
Gods
promise
alone
in
Christ
.
The
godly
soul
is
to
look
with
as
much
or
more
chearfulnesse
on
that
,
than
Rahab
could
do
on
the
scarlet
thread
held
out
,
as
a
commemorative
signe
to
preserve
her
life
:
were
it
not
for
this
promise
in
Christ
,
who
could
,
who
might
,
who
dare
draw
nigh
to
God
the
Father
?
So
that
it
is
through
Christ
that
the
way
is
opened
for
us
to
come
unto
God
.
We
may
see
this
notably
prefigured
,
as
it
were
in
Gods
dispensation
with
the
people
of
Israel
,
Exo.
33.
2
,
3.
for
when
they
had
by
their
sinnes
greatly
provoked
God
,
the
Lord
denied
his
presence
to
go
along
with
them
:
I
will
not
go
up
with
thee
,
lest
I
consume
thee
in
the
way
:
this
sheweth
,
that
such
was
Gods
anger
against
their
iniquity
that
he
could
not
bear
it
;
It
's
a
speech
taken
from
the
humour
of
men
,
otherwise
the
anger
of
the
Lord
is
subject
to
his
own
power
,
only
this
is
spoken
to
shew
what
distastefull
objects
they
were
to
him
;
But
though
his
anger
be
thus
against
them
,
yet
see
what
he
promiseth
,
ver.
2.
I
will
send
my
Angel
before
thee
:
Here
God
would
not
go
,
but
his
Angel
,
now
this
Angel
is
Christ
,
as
appeareth
Exod.
22.
20
,
21
,
22.
where
he
is
described
as
one
,
in
whose
power
it
is
to
pardon
iniquities
,
with
this
addition
,
for
my
Name
is
in
him
.
Observe
then
here
a
sweet
Oeconomy
or
dispensation
of
Gods
dealing
with
the
people
of
Israel
,
as
a
President
to
inform
us
about
all
mankinde
;
God
would
not
look
upon
mankinde
,
neither
would
he
behold
,
as
it
were
,
if
he
did
,
he
should
immediatly
destroy
them
all
;
but
he
sends
an
Angel
,
he
sendeth
Christ
into
the
world
,
and
so
in
and
through
him
he
becomes
propitious
to
us
:
Now
how
little
is
this
understood
by
Christians
,
who
do
go
to
the
promises
upon
their
own
obedience
?
they
think
they
beleeve
,
they
repent
,
and
in
the
mean
while
Christ
is
not
all
in
all
,
as
if
in
our
graces
,
in
our
performances
:
The
promises
of
God
were
yea
and
Amen
,
and
not
in
God
himself
:
It
is
a
long
while
ere
the
ministery
of
the
Law
hath
any
efficacy
upon
mens
hearts
,
ere
they
are
sensible
of
the
weight
and
the
heavinesse
of
sinne
,
ere
they
go
bowed
down
because
of
this
burden
;
and
when
that
hath
broken
them
,
it
is
many
times
longer
ere
they
are
directed
to
an
Evangelicall
life
,
ere
they
can
tell
how
to
make
use
of
the
proper
remedy
,
which
is
the
promise
of
God
in
Christ
;
for
all
their
disputes
and
doubts
arise
from
this
,
as
if
the
fullfilling
of
the
promises
were
established
upon
themselves
,
and
not
upon
Christs
bloud
.
Truly
if
the
humbled
sinner
were
well
instructed
in
this
principle
,
it
would
be
like
the
rising
of
the
Sunne
,
to
dispell
all
darknesse
,
for
either
the
promises
are
made
good
because
of
thy
faith
,
and
of
thy
repentance
,
or
because
of
Christs
bloud
and
atonement
through
that
;
if
because
of
the
former
,
then
no
wonder
thou
art
no
more
quieted
in
thy
minde
,
no
wonder
thy
heart
is
so
full
of
fears
:
for
how
weak
is
thy
faith
?
how
strong
and
heavy
is
thy
heart
?
if
thou
must
be
justified
by
their
worth
,
thou
art
undone
.
But
then
if
Christ
be
the
surety
,
if
he
hath
undertaken
for
thee
,
and
performed
for
thee
what
was
required
by
the
Law
,
then
thou
maist
pleade
,
though
not
for
my
sake
,
yet
for
Christs
sake
let
thy
promise
be
made
good
to
me
.
But
the
troubled
soul
will
object
very
plausibly
against
this
,
Though
Gods
promises
are
made
good
in
Christ
,
yet
there
is
the
duty
of
faith
and
repentance
required
of
me
,
so
that
if
I
do
not
beleeve
,
if
I
do
not
repent
,
there
is
no
promise
through
Christs
blood
established
,
that
will
do
me
any
good
:
what
?
is
it
your
meaning
,
that
though
I
am
a
sinner
,
and
while
I
abide
in
my
sins
,
I
should
pleade
the
promise
of
God
in
Christ
?
Is
not
this
to
dash
my
soul
at
the
Antinomian
rock
?
This
deserveth
a
full
answer
.
And
first
,
It
must
be
acknowledged
,
that
in
this
point
it
is
hard
to
sail
between
the
Scylla
and
Charybdis
of
the
Arminian
errour
on
one
hand
,
and
Antinomian
on
the
other
side
.
For
the
Arminians
they
indeed
make
Christ
to
be
the
atonement
for
our
sins
,
but
so
that
we
must
beleeve
and
repent
,
all
which
is
true
.
But
then
if
it
be
asked
,
how
come
we
to
beleeve
,
and
to
repent
?
here
they
fly
,
in
part
at
least
;
to
our
own
free
will
,
for
they
deny
that
faith
is
purchased
by
Christs
death
;
so
that
by
their
doctrine
the
whole
fruit
of
Christs
death
standeth
suspense
and
indeterminate
,
till
it
be
determined
by
our
faith
.
Christs
death
is
made
effectuall
to
us
by
our
beleeving
;
and
this
beleeving
is
not
wrought
in
us
by
Christs
Spirit
,
nor
is
it
bestowed
on
us
as
the
fruit
of
his
death
,
but
only
we
joyning
with
the
grace
of
God
do
make
the
redimibility
which
was
before
faith
,
by
faith
to
be
actual
redemption
.
And
the
Papist
he
erreth
more
grosly
herein
,
for
he
addeth
further
,
that
our
faith
and
repentance
,
yea
,
all
holy
works
are
causal
conditions
,
such
as
are
meritorious
,
and
have
an
inward
condignity
and
proportion
to
the
reward
.
Thus
generally
the
Papists
,
though
some
of
them
deny
this
merit
and
causality
;
But
the
Antinomian
falleth
into
another
extremity
,
for
he
doth
so
offer
Christ
and
his
promises
to
a
man
,
as
if
nothing
at
all
were
required
on
mans
part
,
and
therefore
tels
a
sinner
that
it
is
his
duty
while
a
sinner
,
and
abiding
in
that
state
,
to
receive
the
promise
;
yea
,
one
goeth
so
far
[
*
](A30238-e190410-b)
*
Saltmarsh
.
as
to
say
,
that
Christ
did
beleeve
for
us
,
Christ
did
repent
for
us
,
and
therefore
that
we
are
not
bound
to
beleeve
or
repent
,
but
only
to
rest
on
Christ
that
he
hath
done
these
things
for
us
.
Thus
you
see
,
here
are
two
extreme
opinions
,
and
it
is
very
hard
for
the
soul
in
its
first
troubles
and
pangs
to
be
guided
out
of
this
wildernesse
:
how
many
have
been
seduced
by
Antinomian
errours
,
under
the
specious
pretence
of
free
grace
?
and
how
many
again
have
fallen
into
Armintan
and
Popish
principles
,
thinking
that
way
to
asswage
their
bleeding
hearts
?
but
the
Scripture
truth
doth
lie
between
these
two
;
for
Christ
,
and
so
the
promises
,
are
not
applicable
to
sinners
as
sinners
,
whether
they
beleeve
or
not
beleeve
,
whether
they
repent
or
not
repent
,
but
do
require
indispensably
of
all
grown
persons
faith
and
repentance
;
but
yet
on
the
other
side
,
this
faith
and
repentance
of
ours
,
have
no
merit
or
dignity
in
them
,
nor
are
they
the
effect
and
fruit
of
our
own
will
and
power
,
but
are
the
gifts
of
Gods
grace
,
and
the
consequent
of
Christs
death
,
so
that
Christ
did
not
only
die
for
our
sins
,
he
did
not
only
dye
to
confirm
the
promises
to
us
,
but
he
died
also
to
give
us
faith
and
repentance
,
that
by
them
we
might
be
qualified
subjects
for
such
glorious
mercies
.
Hence
the
Scripture
maketh
faith
and
repentance
to
be
the
gifts
of
Gods
grace
,
as
well
as
remission
and
pardon
of
sinne
.
These
duties
then
are
necessarily
required
of
us
,
that
the
promises
may
be
made
good
to
us
,
against
the
Antinomians
;
yet
these
duties
are
Gods
gift
,
and
the
work
of
his
spirit
,
not
the
issues
of
our
free-will
;
against
the
Arminians
.
Therefore
in
the
second
place
,
when
a
Christian
cometh
to
make
use
of
a
promise
,
he
must
not
oppose
Christ
and
his
duties
,
but
compose
them
together
:
he
must
subordinate
his
duties
to
Christ
.
We
complain
that
the
Popish
doctrines
oppose
Christ
and
duties
,
even
as
the
Apostle
argueth
against
the
Galathians
,
who
by
works
of
the
Law
made
Christ
of
none
effect
:
and
we
cannot
deny
but
the
heart
of
man
is
so
prone
to
put
confidence
in
what
we
do
,
and
although
we
disclaim
the
merit
of
works
,
yet
to
have
a
secret
rest
of
the
soul
upon
them
,
that
it
is
very
difficult
to
keep
within
our
bounds
,
but
yet
we
are
also
to
know
that
every
thing
in
Christianity
is
very
hard
to
flesh
and
bloud
.
Any
thing
graciously
done
,
is
exact
,
and
accurately
commensurated
to
the
rule
of
God
:
whereas
such
is
the
instability
and
unrulinesse
of
man
naturally
,
that
he
is
apt
to
run
from
one
extreme
to
another
,
and
while
he
seeketh
to
avoid
one
,
to
fall
into
another
:
our
duty
therefore
is
,
to
rest
upon
Christ
alone
in
the
promises
,
as
the
meritorious
and
fundamentall
cause
,
yet
diligently
to
pursue
after
holinesse
,
as
that
which
qualifieth
the
subject
for
the
glorious
things
promised
:
God
hath
required
these
duties
of
thee
,
therefore
be
thou
as
faithful
and
diligent
in
the
performance
of
them
,
as
if
there
were
no
Christ
,
no
Mediatour
:
And
again
,
be
thou
as
wholly
recumbent
on
Christ
,
as
if
thou
hadst
no
faith
,
no
repentance
at
all
;
distinguish
between
the
necessary
presence
of
them
,
and
the
causality
of
them
.
Thus
it
ought
to
be
the
wisedome
and
skill
of
Ministers
so
to
preach
and
exalt
Christ
,
as
thereby
no
duties
are
to
be
omitted
or
neglected
:
And
again
so
powerfully
and
exactly
to
presse
duties
,
that
Christ
be
not
in
the
least
manner
disrobed
of
his
glory
;
for
although
Christ
interposeth
between
the
Fathers
wrath
and
us
,
yet
you
must
not
so
understand
it
,
as
if
by
our
sins
we
could
not
provoke
Christ
;
as
if
through
our
unbeleef
and
impenitency
,
we
might
not
cause
him
of
a
lamb
to
be
like
a
roaring
lion
:
We
must
not
apprehend
Christ
to
have
only
mercy
in
him
,
and
all
wrath
to
be
in
God
the
Father
only
:
for
observe
that
counsel
given
to
the
people
of
Israel
concerning
this
Angel
,
who
was
to
guide
them
,
which
is
Christ
,
Exod.
23.
21.
Beware
of
him
,
and
obey
his
voice
,
provoke
him
not
,
for
my
Name
is
in
him
.
Though
then
the
promises
are
established
upon
Christ
,
yet
take
heed
of
provoking
him
by
impenitency
,
for
even
Christ
will
be
a
judge
against
thee
because
of
thy
disobedience
:
Well
,
let
all
this
be
granted
,
yet
still
the
tender
and
broken
heart
will
object
:
I
dare
not
lay
hold
on
the
promises
,
they
do
not
belong
to
me
;
I
finde
so
much
unworthinesse
,
so
much
dulnesse
and
stupidity
,
that
though
others
And
first
,
we
grant
,
That
a
Christian
so
exercised
,
is
not
to
ascend
up
to
those
high
points
of
predestination
,
or
the
universal
redemption
by
Christs
death
.
We
do
not
require
of
thee
to
ascend
up
into
heaven
,
as
it
were
,
to
search
into
the
Book
of
life
,
whether
thy
Name
be
written
there
,
and
then
to
say
,
the
promise
belongs
to
thee
.
This
absurd
and
preposterous
course
some
would
fasten
upon
those
,
who
hold
the
doctrine
of
Gods
absolute
election
;
as
if
from
that
it
did
necessarily
follow
,
that
no
Christian
humbled
for
sin
might
apply
the
promises
,
till
they
first
know
whether
they
be
elected
or
no.
And
again
,
those
that
pleade
for
Universall
redemption
by
Christ
,
they
think
,
that
unlesse
that
be
received
,
we
cannot
rationally
perswade
any
humbled
sinner
to
apply
a
particular
promise
to
himself
,
that
Christ
loved
him
,
and
gave
himself
for
him
;
but
no
afflicted
sinner
is
to
run
to
any
of
these
doctrines
,
but
is
out
of
the
sence
of
his
unworthinesse
,
to
go
as
boldly
to
Christ
in
the
promise
,
as
if
none
of
those
doctrines
had
ever
been
disputed
by
learned
men
.
For
in
the
second
place
,
We
are
to
make
Gods
commands
and
invitations
the
ground
of
our
drawing
nigh
to
the
promise
.
If
then
the
Scripture
be
full
of
such
gracious
invitations
to
all
that
are
hungry
and
thirsty
,
to
all
that
are
humbled
and
debased
under
their
unworthinesse
,
to
come
and
finde
rest
for
their
souls
;
yea
,
if
the
Scripture
commands
such
as
are
poor
in
spirit
,
with
all
holy
boldnesse
to
draw
nigh
to
the
throne
of
grace
,
then
here
is
their
warrant
,
from
this
,
they
are
to
encourage
themselves
;
so
that
the
truly
humbled
sinner
is
only
to
hearken
what
the
word
of
God
commands
.
Art
thou
one
who
findest
thy self
undone
?
Dost
thou
f●el
thy self
to
be
a
lost
man
?
then
know
it
is
Gods
will
and
command
to
come
unto
him
for
pardon
:
Thou
art
bound
in
conscience
,
if
thou
wilt
not
dishonour
God
,
nor
damn
thy
own
soul
,
to
eat
of
this
tree
of
life
.
Never
then
perplex
thy self
about
these
thoughts
,
whether
the
promises
of
God
belong
to
thee
or
no
;
for
it
's
plain
,
They
belong
to
such
who
are
sick
under
the
sence
of
sinne
,
who
are
burthened
under
the
weight
of
it
;
and
if
the
promises
belong
not
to
such
as
thou
art
,
they
belong
to
none
in
the
world
:
and
withall
set
this
home
upon
thy
soul
,
that
the
longer
thou
keepest
off
from
the
promise
,
the
worse
it
is
with
thee
;
the
work
of
faith
will
be
the
more
difficult
;
the
longer
thou
sufferest
this
wound
to
fester
,
the
more
difficultly
will
it
be
cured
:
The
longer
thou
wandrest
in
this
wildernesse
,
the
more
hard
it
will
be
at
last
to
enter
into
Canaan
:
the
longer
the
water
is
muddied
,
the
harder
will
it
be
to
see
the
face
.
For
when
all
is
done
,
and
thou
hast
disputed
thy self
out
of
breath
,
thou
must
come
to
this
at
last
,
even
to
lay
hold
upon
the
promise
by
particular
application
,
Shall
Esther
resolve
to
go
into
the
Kings
presence
,
though
no
Scepter
of
Invitation
were
held
out
,
saying
,
If
I
perish
,
I
perish
?
how
inexcusable
then
wilt
thou
be
if
thou
drawest
back
,
when
the
Scepter
is
held
out
?
No
wonder
if
Adam
did
run
from
God
,
endeavouring
to
hide
himself
from
his
presence
upon
his
transgression
;
for
as
yet
he
had
received
no
promise
from
God
.
But
how
wilt
thou
pleade
for
thy self
,
when
the
promise
is
indefinitely
propounded
to
every
one
that
findeth
the
need
thereof
?
This
is
certain
,
it
is
inevitable
ruine
to
run
from
the
promise
;
where
wilt
thou
help
thy self
,
if
thou
flyest
from
it
?
There
is
no
other
way
,
but
this
Ark
to
escape
drowning
:
Therefore
remember
,
it
is
not
disputing
,
but
resting
of
thy
soul
on
Christ
,
that
will
at
last
quiet
thy
spirit
.
In
the
next
place
,
in
that
all
the
promises
of
God
are
thus
Amen
in
Christ
;
it
That
they
will
never
be
altered
and
changed
;
that
they
are
more
immovable
than
the
Laws
of
Medes
and
Persians
:
so
that
although
David
and
others
of
Gods
Children
,
have
sometimes
sadly
complained
,
Hath
the
Lord
forgot
for
ever
?
yet
this
was
from
their
imbecillity
,
attending
more
to
the
dead
womb
of
second
causes
than
to
Gods
truth
.
For
God
can
no
more
break
his
promise
,
than
he
can
ceafe
to
be
God
;
and
truly
herein
the
heart
of
a
godly
man
should
greatly
rejoyce
.
The
promises
depend
not
upon
thy
strength
,
upon
thy
perseverance
,
upon
thy
good
use
of
the
opportunities
enjoyed
by
thee
,
but
upon
Christ
alone
.
How
often
hast
thou
,
as
much
as
lieth
in
thee
,
made
the
promises
of
none
effect
to
thee
?
but
the
promises
keep
thee
,
and
not
thou
the
promises
,
God
cannot
break
his
promise
.
Oh
pray
to
God
for
an
heart
that
is
yea
and
Amen
,
as
well
as
the
promises
:
say
,
O
Lord
,
I
would
gladly
have
faith
as
firm
as
the
promises
;
I
desire
my
soul
may
be
Yea
and
Amen
as
well
as
they
are
.
Oh
how
full
is
the
Scripture
of
sweet
and
comfortable
promises
?
But
we
are
dejected
and
desolate
,
not
at
all
attending
to
them
;
so
that
it
is
with
us
,
as
Pythagoras
fancied
about
the
heavens
,
viz.
that
they
made
most
admirable
musick
in
their
motion
,
but
our
ears
through
continuall
use
are
stupified
,
and
hear
them
not
.
To
be
sure
,
the
Scripture
vouchsafeth
excellent
musick
and
ravishing
joy
to
a
gracious
heart
,
but
that
many
times
attendeth
not
to
it
.
But
you
may
say
,
If
this
be
so
,
that
God
breaketh
not
his
promise
,
how
shall
we
understand
that
place
,
Num.
14.
34
?
where
God
threatning
the
people
of
Israel
for
their
murmuring
against
them
,
and
that
their
carcases
should
fall
in
the
wildernesse
;
then
saith
God
,
ye
shall
know
my
breach
of
promise
,
or
as
in
the
margin
,
my
altering
of
my
purpose
.
Here
it
should
seem
God
may
break
his
promise
:
to
this
it
may
be
answered
,
if
we
follow
this
Translation
,
that
God
speaketh
of
that
particular
promise
about
their
entring
into
the
land
of
Canaan
,
which
was
conditionall
,
if
they
did
not
rebell
against
him
;
and
so
they
not
fullfilling
the
condition
,
God
is
there
said
to
break
his
promise
.
But
others
render
the
Hebrew
word
otherwise
,
as
some
translate
it
,
ultionem
meam
,
my
revenge
:
The
Hebrew
word
Tenuathi
,
cometh
of
Noah
to
break
;
and
as
it
is
applyed
to
words
and
promises
,
so
also
to
other
things
;
and
therefore
the
most
genuine
translation
is
abruptionem
meam
,
you
shall
know
my
breaking
,
that
is
as
some
,
that
disobedience
whereby
you
have
broken
your selves
from
me
;
or
else
,
which
is
most
probable
,
that
breaking
which
I
have
made
upon
you
,
because
of
your
sins
;
you
shall
know
I
have
divided
my self
from
you
for
your
iniquites
;
and
this
I
conceive
most
genuine
.
The
Use
is
of
Instruction
:
would
we
ever
have
the
promises
of
God
fullfilled
to
us
,
then
the
way
is
to
get
an
interest
in
Christ
;
the
promises
are
fullfilled
in
him
,
and
therefore
without
Christ
,
without
the
promises
.
He
is
the
heir
,
and
therefore
contrary
to
those
in
the
Parable
;
Let
us
not
kill
him
,
but
obey
him
,
and
receive
him
for
our
Lord
,
and
then
the
inheritance
will
be
ours
.
Canst
thou
upon
good
grounds
say
,
Christ
is
mine
?
then
thou
maist
also
say
,
all
the
promises
are
mine
:
but
know
Christ
cannot
be
thine
upon
any
other
terms
than
by
forsaking
all
thy
sins
,
though
never
so
pleasant
and
profitable
:
Christ
cannot
be
thine
,
unlesse
you
leave
every
thing
else
for
him
.
This
is
the
pearl
that
we
must
sell
all
to
make
ours
;
and
truly
no
tongue
is
able
to
expresse
,
or
heart
to
conceive
the
desperate
condition
of
those
,
to
whom
no
promise
of
grace
doth
belong
:
they
are
herein
like
the
damned
in
hell
.
It
is
true
,
in
your
extremities
,
in
your
terrours
,
you
will
call
for
mercy
,
cry
out
for
pardon
;
but
where
is
the
Christ
,
in
whose
name
this
is
to
be
obtained
?
Certainly
if
Christ
be
yours
,
the
spirit
of
Christ
also
,
subduing
your
lusts
and
sins
for
you
.
SERM.
CXXVIII
.
The
Promises
give
glory
to
God
both
as
they
are
made
by
him
,
and
beleeved
by
us
.
2
COR.
1.
20.
And
in
him
amen
,
unto
the
glory
of
God
by
us
.
WE
are
now
arrived
at
the
finall
cause
or
end
of
Gods
promises
,
and
their
confirmation
in
Christ
,
which
is
said
to
be
Gods
glory
,
and
that
by
us
.
The
Ministers
of
the
Gospel
are
the
instruments
who
do
offer
these
promises
,
and
so
God
is
glorified
by
their
ministerial
labours
.
Some
copies
indeed
reade
our
glory
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
expounding
it
in
this
sence
,
that
it
is
the
glory
of
the
Ministers
of
the
Gospel
to
proclaim
the
year
of
Jubilee
,
the
acceptable
time
of
Gods
promises
;
but
that
is
not
so
probable
.
Some
also
,
as
we
have
formerly
hinted
,
reade
it
thus
;
and
therefore
in
him
is
Amen
,
to
the
glory
of
God
.
Thus
the
Vulgar
Latine
,
and
one
Manuscript
Greek
copy
,
which
Calvin
doth
commend
,
calling
that
connexion
we
have
,
frigida
,
a
frigid
and
cold
one
;
whereas
this
doth
notably
discover
the
duty
of
all
beleevers
,
that
they
are
to
set
to
their
Amen
as
a
Seal
to
Gods
Promises
:
and
certainly
it
is
a
blessed
thing
for
the
people
of
God
to
be
nourished
up
in
the
Evangelicall
Amen
.
We
do
with
more
ease
use
the
word
Amen
optatively
,
Let
it
be
so
,
then
confirmatively
,
So
it
is
.
For
if
we
did
give
our
Amen
in
this
latter
sence
to
the
promises
,
our
hearts
would
have
full
quietnesse
and
serenity
after
our
prayers
:
when
we
had
cast
our
burthen
upon
the
Lord
,
then
we
should
no
more
disquiet
our selves
with
doubting
thoughts
,
whether
the
Lord
will
fullfill
his
promises
or
no.
So
that
this
Amen
would
exclude
all
ergo's
,
all
arguings
and
doubtful
disputations
we
are
apt
to
molest
our selves
with
.
Now
although
we
shall
not
follow
those
copies
that
reade
it
so
,
yet
that
sence
must
necessarily
be
included
;
for
then
are
promises
to
Gods
glory
,
when
they
are
beleeved
and
received
by
us
.
Let
us
then
seriously
consider
the
end
of
Gods
promises
;
why
hath
he
taken
such
a
full
and
sure
way
for
beleevers
?
The
Text
telleth
us
,
it
is
for
the
glory
of
God
;
we
would
think
the
promises
had
this
rather
for
their
end
,
to
bring
salvation
to
us
;
and
so
indeed
that
is
a
subordinate
end
,
but
the
Apostle
he
instanceth
in
the
principall
and
chiefest
end
of
all
,
which
is
Gods
glory
.
And
therefore
Chrysostome
doth
well
observe
upon
this
Text
,
that
this
is
a
sure
argument
to
prevail
with
God
in
our
Petitions
,
for
the
accomplishment
of
Gods
promises
;
for
though
he
might
neglect
our
salvation
,
yet
he
will
not
his
own
glory
,
saith
he
:
though
thy
happinesse
be
no
argument
,
yet
his
own
honour
will
be
a
motive
to
prevail
:
so
that
the
words
then
afford
this
Observation
.
That
the
promises
of
God
are
made
on
his
part
,
and
are
to
be
beleeved
on
our
part
to
the
glory
of
God
.
When
we
beleeve
Promises
,
we
do
not
only
advantage
our selves
,
but
we
also
glorifie
God
:
This
is
not
sufficiently
thought
of
,
for
we
are
apt
to
look
upon
faith
in
a
Promise
as
that
which
is
for
our
comfort
,
our
profit
only
,
and
do
not
attend
that
.
hereby
also
we
do
exceedingly
glorifie
God
.
Hence
Abraham
is
said
,
Rom.
4.
20.
to
be
strong
in
faith
,
giving
glory
unto
God
:
That
the
usefulnesse
of
this
doctrine
may
appear
,
we
will
consider
the
Promises
,
first
on
Gods
part
who
promiseth
them
,
and
shew
how
this
maketh
to
the
great
glory
of
God
,
and
then
on
the
beleevers
part
,
while
he
giveth
his
Amen
to
them
.
And
for
the
first
,
Gods
glory
is
exceedingly
manifested
in
promises
,
by
these
First
,
Hereby
his
bounty
and
goodnesse
is
made
known
.
The
Lord
,
as
you
heard
;
formerly
,
was
infinitely
sufficient
in
his
own
self
:
Nothing
can
adde
to
the
blessednesse
of
God
,
no
more
than
a
feather
can
to
the
weight
of
a
mountain
.
Had
God
created
no
world
,
or
creatures
therein
,
he
had
been
altogether
happy
in
himself
when
he
made
the
creatures
:
It
was
not
for
that
end
that
Eve
was
to
Adam
,
to
be
a
meet
help
to
him
;
No
,
it
was
his
plentifull
goodness
,
for
bonum
quo
melius
,
eo
magis
diffusivum
.
God
is
said
indeed
to
make
all
things
for
himself
,
he
is
the
end
of
all
:
but
as
Lessius
the
Jesuite
expresseth
it
,
he
is
not
finis
indigentiae
,
but
assimilationis
;
not
an
end
of
indigency
;
as
if
he
wanted
any
thing
by
us
,
but
an
end
of
assimilation
and
perfection
,
whereby
he
would
reduce
the
rationall
creatures
to
his
own
likenesse
:
we
may
then
with
enlarged
hearts
admire
the
goodnesse
of
God
in
all
his
promises
:
Hath
the
Lord
promised
to
be
gracious
,
to
pardon
sin
,
to
sanctifie
and
subdue
corruptions
,
give
glory
to
God
in
all
these
things
:
Be
like
a
David
,
a
sweet
singer
of
the
praises
of
God
,
thou
maist
reade
in
every
promise
the
glorious
attribute
of
Gods
goodnesse
and
bounty
.
Secondly
,
As
we
may
see
the
glory
of
his
goodnesse
in
promises
,
so
also
the
glory
of
his
love
:
We
may
there
reade
how
great
his
affections
are
to
us
,
he
layeth
aside
as
it
were
his
absolute
Majesty
,
his
terrible
greatnesse
,
and
condescendeth
to
deal
with
us
in
a
way
of
promise
;
he
giveth
us
leave
by
this
to
have
confident
and
familiar
converse
with
him
:
so
that
as
it
was
the
unspeakable
love
of
God
to
become
man
for
our
sakes
;
thus
also
it
is
to
become
in
promise
to
us
:
so
that
whereas
the
Majesty
of
God
might
affright
us
,
his
commands
and
threatnings
might
amaze
us
.
Now
his
promises
they
give
us
encouragement
,
and
we
are
with
Moses
admitted
as
it
were
to
speak
to
God
face
to
face
,
as
one
familiar
friend
to
another
;
he
giveth
us
the
key
when
he
maketh
a
promise
,
to
come
into
his
chamber
of
presence
when
we
will
,
or
to
go
in
his
wine-cellar
for
all
spirituall
refreshments
:
when
you
come
with
a
promise
,
you
have
a
mandamus
as
it
were
for
every
door
to
open
to
you
,
and
to
receive
you
in
:
These
promises
of
God
,
like
Peters
Angel
,
doth
break
up
all
the
strong
bars
of
any
prison
we
are
in
;
any
difficulty
we
are
afflicted
with
:
As
Dalilah
gathered
Sampson
loved
her
,
when
he
would
manifest
where
his
strength
was
,
so
may
we
assure
our selves
of
Gods
love
to
us
,
by
revealing
his
promises
;
oh
if
you
bring
the
promises
,
you
binde
the
hands
as
it
were
of
the
Almighty
,
he
can
do
nothing
against
his
promises
:
when
therefore
any
thoughts
of
Gods
Majesty
,
of
Gods
purity
and
holinesse
,
may
affright
thee
,
run
to
his
promise
;
and
as
the
people
of
Israel
when
amazed
,
under
the
terrible
lightnings
and
thundrings
at
Gods
presence
,
in
giving
the
Law
cried
out
,
Let
not
God
speak
any
more
to
us
but
Moses
:
so
do
thou
:
let
not
thy
Majesty
speak
,
thy
Justice
speak
,
thy
Holinesse
speak
,
but
thy
Promise
,
let
that
speak
,
and
we
will
hear
.
Lastly
,
The
freenesse
of
Gods
grace
is
made
very
glorious
and
resplendent
in
Again
,
if
we
come
to
the
second
particular
,
there
we
shall
see
how
that
our
Amen
,
subscribed
to
the
promises
,
or
our
firm
beleeving
in
them
,
doth
give
glory
to
God
:
and
this
is
the
more
to
be
pressed
,
because
we
are
apt
to
have
low
thoughts
of
faith
;
as
we
see
in
Popery
,
where
Charity
is
far
preferred
before
it
,
and
withall
,
to
beleeve
is
accounted
an
easie
thing
:
Thus
also
the
Papists
charge
us
,
as
if
we
made
the
way
to
heaven
a
broad
way
,
because
we
say
,
they
must
beleeve
,
that
is
the
soul
and
life
of
all
.
And
further
,
it
is
good
to
presse
this
,
because
the
people
of
God
look
upon
faith
(
as
was
hinted
before
)
only
as
their
ease
,
not
as
bringing
any
glory
to
God
:
Hence
,
though
they
never
doubt
whether
they
should
repent
of
sinne
,
or
love
God
,
yet
they
do
very
much
doubt
about
their
duty
of
beleeving
.
Now
all
this
preposterousnesse
ariseth
from
the
want
of
consideration
in
this
particular
,
that
Faith
giveth
glory
to
God
as
well
as
procureth
mercies
to
our selves
,
yea
,
to
beleeve
in
the
promise
is
the
great
and
signall
eminent
way
of
giving
glory
to
God
.
First
,
because
by
beleeving
in
Gods
promises
,
we
thereby
proclaim
our
dependance
upon
him
in
all
things
,
that
we
live
both
spiritually
and
corporally
upon
him
only
;
so
that
faith
in
this
consideration
is
the
great
duty
of
the
first
commandment
,
That
requireth
us
we
should
have
no
other
Gods
besides
him
:
Thus
faith
doth
,
it
taketh
off
from
all
supports
of
sence
of
second
causes
,
of
all
humane
advancements
,
and
setleth
us
upon
the
promise
of
God
alone
:
Now
must
not
this
needs
give
glory
to
God
,
when
God
alone
is
set
up
,
no
creature
,
no
other
help
is
looked
upon
;
This
is
that
which
maketh
faith
in
the
promises
so
difficult
,
because
it
is
so
hard
to
be
weaned
from
the
breasts
of
the
creature
:
we
know
not
how
to
swimme
without
these
bladders
;
Though
we
have
ten
thousand
promises
to
support
us
,
yet
one
crosse
providence
doth
more
to
unsettle
us
,
then
all
these
promises
to
confirm
and
quiet
us
;
Some
have
observed
,
that
all
the
letters
in
the
Name
Jehovah
,
are
literae
quiefcentes
,
teaching
us
thereby
to
rest
our
souls
alone
upon
him
,
it
may
be
that
is
too
curious
,
howsoever
faith
may
be
called
the
acquiescent
or
quietative
grace
;
therefore
to
beleeve
in
the
promises
is
to
give
glory
to
God
,
Secondly
,
By
beleeving
in
the
promises
we
glorifie
God
,
because
hereby
we
manifest
him
to
be
truth
it self
,
the
supream
and
infallible
truth
,
Therefore
the
Scripture
maketh
the
contrary
to
this
a
very
hainous
sinne
,
highly
dishonouring
God
,
as
when
it
is
said
,
John
3.
33.
He
that
receiveth
the
testimony
of
Christ
(
which
is
by
faith
)
hath
set
to
his
seal
,
that
God
is
true
:
Then
on
the
contrary
,
he
that
doth
not
receive
it
,
he
setteth
to
his
seal
,
that
God
is
a
lyar
:
Oh
execrable
blasphemy
,
so
much
unbeleef
is
so
much
giving
the
lye
to
God
;
and
if
this
be
so
hainous
a
sinne
,
then
beleeving
doth
God
as
much
honour
.
And
truly
it
must
be
unpardonable
,
if
we
who
do
upon
a
mans
promise
rest
our selves
contented
,
and
never
doubt
of
the
performance
;
especially
when
a
just
and
honest
man
;
that
we
should
not
much
rather
rely
upon
God
,
of
whom
the
Scripture
saith
,
It
is
impossible
he
should
lye
.
Thirdly
,
Herein
doth
beleeving
in
Gods
promise
so
exceedingly
glorifie
because
it
exalteth
that
Evangelicall
way
of
our
justification
and
salvation
,
which
God
above
all
things
purposed
for
his
own
glory
.
The
works
of
Creation
are
for
the
demonstration
of
Gods
glory
:
Whether
we
eat
or
drink
,
we
are
to
do
all
for
the
glory
of
God
.
But
the
way
of
mans
salvation
is
in
a
more
signall
and
eminent
manner
ordered
for
Gods
glory
.
This
is
the
mystery
that
hath
astonished
all
the
world
;
This
is
that
glorious
truth
which
the
Angels
desire
to
search
into
more
and
more
;
Now
by
faith
this
glory
of
God
is
published
and
acknowledged
.
Take
the
despairing
sinner
,
look
upon
the
damned
in
hell
,
do
they
give
God
the
glory
of
his
grace
,
and
of
his
wisedom
and
mercy
?
Do
they
with
cordiall
ravishments
speak
of
the
unsearchable
riches
of
Gods
grace
in
Christ
?
No
,
they
cannot
do
it
;
therefore
the
Beleever
only
is
he
who
giveth
God
the
glory
due
to
him
for
all
Gospel-wayes
,
and
all
Evangelicall
Priviledges
.
Therefore
hath
God
exalted
Faith
above
all
its
fellow-graces
,
because
that
above
all
graces
doth
give
God
the
glory
due
to
him
.
Indeed
in
the
state
of
Integrity
,
their
love
of
God
had
the
preheminence
,
as
it
shall
also
have
in
Heaven
;
but
in
the
state
of
grace
,
there
Faith
hath
the
Excellency
:
God
hath
taken
off
the
royal
Crown
from
that
Vasthi
,
and
put
it
upon
this
Esther
,
this
despicable
grace
,
as
it
were
,
and
which
hath
no
Pomp
at
all
in
it
;
Only
as
it
is
said
of
Christ
,
who
being
poor
made
many
rich
;
So
this
poor
grace
doth
not
onely
enrich
us
,
but
every
way
advanceth
the
Glory
of
God
;
Insomuch
that
from
the
unbeleever
God
hath
no
more
glory
than
if
he
had
never
sent
his
Sonne
into
the
world
;
No
more
glory
than
if
there
were
no
promise
,
no
grace
,
no
mercy
and
pardon
:
Let
not
then
the
People
of
God
have
low
thoughts
of
Faith
:
No
,
thou
dost
more
in
beleeving
,
and
b●ingest
more
glory
to
God
thereby
,
than
thou
couldest
do
by
all
thy
other
obedience
.
Shouldest
thou
mortifie
sinne
to
thy
desire
?
Shouldest
thou
dye
a
Martyr
for
the
Cause
of
God
?
thou
wouldest
not
so
glorifie
God
as
thou
dost
by
beleeving
.
I
know
this
seemeth
very
Paradoxall
to
the
humbled
sinner
:
I
know
he
is
difficultly
perswaded
,
that
by
trusting
in
God
,
he
doth
thus
glorifie
God
;
but
if
thou
understandest
the
Scripture-way
,
then
thou
wilt
quickly
see
,
as
to
beleeve
is
the
most
difficult
duty
,
so
it
is
the
most
consequentiall
for
Gods
glory
:
And
indeed
what
have
other
Duties
admirable
in
them
,
that
Faith
it self
in
the
Promise
hath
not
?
in
beleeving
the
understanding
is
mortified
,
in
beleeving
the
will
is
crucified
,
in
beleeving
the
Heart
and
Affections
are
martyred
:
So
that
faith
maketh
a
man
to
be
offered
up
as
an
whole
burnt-offering
unto
God
.
Use
of
Instruction
,
That
the
onely
way
to
make
a
man
live
a
joyfull
life
in
himself
,
and
a
glorifying
life
of
God
,
is
by
faith
in
the
Promises
.
This
is
that
Faith
by
which
a
just
man
is
said
to
live
;
so
that
thy
doubts
,
thy
fears
,
thy
unbeleeving
thoughts
,
these
bring
a
dishonour
to
God
,
these
reproach
the
Gospel-way
:
these
obscure
the
honour
of
Christ
.
Let
then
the
godly
soul
take
heed
how
it
giveth
way
unto
such
temptations
;
if
your
own
consolation
,
if
the
glory
of
God
be
dear
unto
you
,
then
bolt
out
unbeleef
.
No
wonder
if
the
devil
that
is
so
great
an
enemy
to
the
glory
of
God
,
doth
assault
your
souls
most
in
this
;
if
he
have
broken
down
this
part
of
the
wall
,
what
legions
of
other
sinnes
may
not
he
bring
with
them
.
For
this
reason
many
Divines
say
,
Sola
infidelit
as
damnat
,
which
is
not
to
be
understood
as
if
other
sinnes
were
not
meritorious
of
damnation
,
yea
,
and
did
actually
damn
;
only
that
opposeth
the
Physician
,
that
would
heal
us
,
that
refuseth
the
atonement
that
is
made
for
us
.
Secondly
,
As
the
Promises
are
thus
to
be
improved
for
Gods
glory
by
beleeving
,
so
also
attend
to
another
effect
,
which
the
Scripture
doth
inferre
from
them
,
and
that
is
to
cleanse
our selves
,
to
be
every
day
perfecting
holinesse
.
For
so
the
Apostle
notably
exhorts
us
,
2
Cor.
7.
1.
Having
these
Promises
,
let
us
cleanse
our selves
from
all
filthinesse
of
flesh
and
spirit
:
Promises
are
no
waies
incentives
to
sinne
,
or
encouragements
to
evil
works
:
No
,
but
a
strong
antidote
against
them
.
Neither
is
faith
in
them
a
light
superficiall
assent
,
swimming
upon
the
heart
as
a
fowl
in
the
water
,
said
Luther
:
but
as
water
calefied
doth
no
more
manifest
its
own
coldnesse
,
but
the
heat
of
the
water
,
so
doth
faith
fermentate
and
leaven
the
whole
soul
of
a
man
,
that
humane
things
do
not
so
much
appear
as
divine
things
in
him
:
As
the
Apostle
expresseth
the
energy
of
it
,
when
he
said
,
I
no
longer
live
,
but
Christ
in
me
;
and
that
life
is
by
faith
in
the
Son
of
God
,
Gal.
2.
20.
Thou
then
that
sayest
,
all
thy
trust
is
in
the
Promises
,
thou
hopest
in
them
for
mercy
and
pardon
:
Are
they
cleansing
Promises
,
purifying
Promises
?
Do
they
perfect
holinesse
every
day
in
thee
through
the
fear
of
God
?
SERM.
CXXIX
.
Our
Settlement
and
establishment
in
the
faith
of
the
Promises
is
the
gracious
work
of
God
alone
.
2
COR.
1.
21.
Now
he
which
establisheth
us
with
you
in
Christ
,
and
hath
anointed
us
,
is
God
.
THe
Apostle
having
formerly
spoken
of
his
constancy
and
unchangeableness
in
the
preaching
of
the
Gospel
,
lest
this
should
be
attributed
to
his
own
power
,
he
informeth
them
,
who
is
the
fountain
of
this
strength
,
even
God
himself
:
For
the
Apostle
doth
upon
all
occasions
delight
to
exalt
grace
,
having
experimentally
found
the
mighty
work
of
it
upon
his
own
soul
.
Or
we
may
make
the
coherence
this
,
The
Apostle
in
the
verse
preceding
spake
of
the
certainty
of
Gods
Promises
in
themselves
;
they
were
in
themselves
Yea
and
Amen
;
which
is
called
,
certitudo
objecti
,
though
some
learned
men
think
,
that
it
is
not
a
proper
expression
.
Now
in
this
Verse
he
cometh
to
the
certitudo
subjecti
,
or
to
show
whence
it
is
that
the
children
of
God
have
this
assured
perswasion
in
their
own
hearts
,
that
they
are
true
and
constant
;
whence
it
is
that
we
are
able
to
give
our
Amen
,
as
a
note
of
confirmation
to
them
,
and
therefore
in
the
words
we
may
take
notice
of
The
blessed
and
happy
Effect
it self
,
and
that
is
1.
Confirmation
,
he
which
stablisheth
.
2.
The
Subject
of
this
,
us
with
you
.
3.
The
Object
in
whom
,
in
Christ
.
4.
The
efficient
Cause
of
this
,
is
God
.
5.
The
Illustration
of
this
Establishment
,
by
a
threefold
Similitude
,
of
anointing
,
sealing
,
and
giving
the
earnest
.
6.
By
whom
God
doth
this
,
and
that
is
,
by
his
Spirit
,
as
it
followeth
in
the
next
verse
.
So
that
in
these
two
Verses
is
the
proper
seat
of
that
excellent
and
precious
Doctrine
,
Which
is
,
The
assuring
and
sealing
of
the
Spirit
of
God
that
is
given
unto
Believers
.
But
I
begin
with
the
First
.
It
is
God
that
establisheth
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
we
render
it
now
,
yet
some
make
it
causal
,
for
he
that
stablisheth
us
,
&c.
and
that
seemeth
more
probable
.
The
Greek
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Varinus
maketh
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
if
the
Adjective
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
by
the
Apostle
,
2
Pet.
1.
10.
is
made
the
same
by
Hesychius
,
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
cannot
be
shaken
,
or
altered
;
this
word
is
sometimes
used
of
the
Doctrine
of
Christ
,
when
that
was
confirmed
,
and
made
sure
by
miracles
,
or
otherwise
,
Mark
.
16.
20.
Thus
an
oath
is
said
to
be
the
confirmation
of
the
end
of
a
strife
,
Heb.
6.
16.
or
else
of
persons
,
as
here
in
the
Text
,
and
Col.
2.
7.
stablished
in
the
Faith
.
which
being
used
passively
,
denoteth
that
this
strength
and
power
we
have
,
cometh
from
God
only
.
That
we
of
our selves
are
like
reeds
shaken
with
every
winde
.
It
is
the
grace
of
God
that
maketh
us
pillars
in
his
Church
.
So
that
,
from
the
Text
we
may
observe
,
That
our
establishing
and
confirming
in
the
faith
of
the
promises
is
alone
the
gracious
work
of
God
.
Though
the
Promises
be
never
so
lovely
and
precious
,
though
never
so
profitable
and
necessary
for
us
,
yet
we
are
not
able
to
rest
our selves
upon
them
,
but
by
the
power
of
God
strengthening
us
.
Our
hearts
do
so
quake
and
tremble
with
the
consideration
of
our
own
sinnes
,
and
unworthiness
,
that
unless
the
Lord
make
it
stedfast
and
immoveable
,
we
are
tossed
up
and
down
like
the
leaves
of
a
tree
.
That
it
is
God
alone
who
doth
thus
preserve
and
confirm
us
is
plain
,
by
that
notable
place
,
1
Pet.
5.
10.
where
the
Apostle
prayeth
,
that
God
who
had
called
them
would
make
them
perfect
,
stablish
,
strengthen
,
and
settle
them
.
The
Apostle
having
before
spoken
of
resisting
the
Devil
,
and
of
exspecting
afflictions
,
because
flesh
and
blood
would
soon
sinck
under
these
burdens
,
he
directeth
his
prayer
unto
God
for
them
,
as
knowing
,
if
they
had
no
better
preservers
than
themselves
,
they
were
utterly
undone
.
Now
,
although
by
that
multiplication
of
words
,
the
Apostle
might
seem
to
mean
the
same
thing
,
yet
every
word
hath
its
peculiar
emphasis
:
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
used
of
nets
,
when
they
are
to
be
mended
,
as
Mark
1.
19.
and
thereby
is
implyed
,
That
the
work
of
Grace
,
which
we
are
as
it
were
weaving
every
day
,
would
quickly
be
all
broken
,
did
not
the
Grace
of
God
constantly
restore
it
.
It
is
also
used
of
members
and
parts
of
the
body
,
when
broken
and
set
fast
again
by
the
skill
of
the
Chirurgion
;
and
thus
it
supposeth
how
apt
every
believer
is
of
himself
to
break
all
his
grace
into
pieces
,
did
not
the
power
of
God
daily
preserve
him
.
It
sheweth
hereby
,
that
there
is
no
such
thing
as
perfection
in
this
life
.
The
other
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
sigrifieth
firmly
to
stablish
a
thing
,
for
it
is
more
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
which
it
is
derived
,
so
that
it
implyeth
,
God
doth
as
it
were
bear
us
up
by
his
hand
,
and
support
us
,
that
we
fall
not
under
those
temptations
we
meet
with
.
This
denoteth
the
firmness
of
their
condition
;
for
although
Moses
hands
did
wax
weary
,
yet
Gods
will
not
.
The
next
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
properly
signifieth
to
confirm
inwardly
,
by
taking
away
all
that
sinful
weakness
,
that
is
apt
to
arise
in
us
.
The
●a●
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
,
so
to
settle
as
to
lay
a
foundation
,
thus
Heb.
1.
10.
it
is
used
of
Gods
laying
the
foundation
of
the
earth
at
the
beginning
;
denoting
that
the
people
of
God
in
the
work
of
Grace
have
as
sure
and
immoveable
a
foundation
laid
,
as
the
very
heavens
and
earth
have
.
For
this
confirmation
doth
much
relate
to
our
perseverance
,
that
we
shall
never
fall
off
from
that
state
of
savour
we
are
in
,
but
that
God
who
hath
begun
will
also
finish
.
Hence
some
contend
that
these
words
are
to
be
read
in
the
future
tense
,
God
will
establish
,
and
not
by
way
of
prayer
.
To
amplifie
this
Doctrine
,
many
things
are
to
be
taken
notice
,
of
,
as
First
,
God
may
be
said
to
establish
us
two
wayes
,
either
in
the
thing
it
self
,
or
else
in
our
knowledge
and
apprehension
.
These
may
be
separated
from
each
other
;
God
doth
and
will
establish
his
people
,
to
their
lives
end
,
and
till
they
come
to
the
end
of
their
race
;
the
greatest
temptations
and
afflictions
shall
not
break
their
interest
in
the
favour
of
God
:
but
then
they
may
not
have
certain
knowledg
,
they
may
be
tossed
up
and
down
with
divers
fears
,
that
they
are
but
hypocrites
,
that
they
shall
never
persevere
,
that
they
shall
not
be
able
to
hold
out
to
the
end
.
Therefore
the
people
of
God
are
to
pray
for
and
expect
this
twofold
establishing
at
Gods
hand
;
both
that
God
would
preserve
the
work
of
grace
in
their
hearts
,
as
also
assure
them
hereof
,
and
confirm
them
in
a
powerfull
perswasion
of
it
;
that
is
,
it
is
in
it self
sure
,
so
it
may
be
to
them
,
to
which
purpose
that
command
is
,
make
your
calling
and
election
sure
;
2
Pet.
1.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
not
in
it self
,
but
to
their
own
sense
and
apprehension
,
and
it
is
of
this
latter
establishing
the
Text
principally
speaketh
,
though
it
necessarily
presupposeth
the
other
.
2.
This
effect
which
God
is
said
to
work
,
implyeth
what
miserable
,
weak
,
and
impotent
creatures
we
are
,
as
to
the
work
of
grace
,
or
any
assurance
by
it
.
That
as
the
world
cannot
enlighten
it self
,
if
God
withdraw
the
Sun
,
it
is
wholly
in
darkness
:
Thus
is
it
with
every
man
,
though
made
godly
.
All
this
spiritual
building
would
fall
to
the
ground
again
;
of
spiritual
thou
wouldst
become
carnal
,
did
not
God
uphold
thee
:
and
then
if
thou
hadst
obtained
any
assurance
about
thy
condition
,
fears
and
doubts
would
presently
fill
thy
heart
,
if
God
doth
not
shine
into
thy
soul
.
Thus
as
the
earth
without
the
Heavens
would
be
as
it
was
at
first
,
a
confused
Chaos
,
so
is
the
heart
of
man
without
the
dayly
Influence
of
Gods
grace
upon
it
.
But
this
will
come
in
more
pertinently
upon
the
next
particular
,
in
the
Division
of
this
Text.
3.
We
are
therefore
to
consider
wherein
lieth
this
establishing
work
of
Gods
Confirmation
being
properly
upon
the
will
,
and
the
affections
.
Before
this
can
be
done
,
It
is
necessary
that
the
understanding
of
a
man
,
which
is
a
guide
to
all
the
other
powers
of
the
soul
,
that
it
be
prepared
and
formed
by
God
there
unto
.
The
work
of
God
therefore
is
,
to
illuminate
and
inlighten
the
minde
,
that
so
thereby
the
heart
of
a
man
may
be
more
settled
upon
the
Promises
.
And
for
1.
God
doth
discover
unto
us
our
own
infirmity
and
impotency
;
that
we
are
not
able
in
the
least
measure
to
confirm
our selves
.
We
experimentally
finde
,
how
often
purposes
and
resolutions
were
upon
us
to
those
things
that
were
good
,
how
often
like
Sampson
we
did
suffer
our selves
to
be
bound
by
many
obligations
,
and
decrees
of
spirit
,
but
(
alas
)
upon
every
emergent
temptation
we
did
immediately
break
all
again
.
That
which
Austin
did
so
bitterly
complain
of
in
himself
,
viz.
the
uncertainty
and
inconstancy
of
his
desires
.
The
same
may
every
one
finde
,
while
left
to
his
own
strength
.
It
is
therefore
a
special
preparatory
work
of
God
,
for
our
settlement
,
to
make
us
see
our
own
self-emptiness
.
When
Peter
had
confidence
of
his
own
spiritual
ability
,
in
what
a
sad
revolt
did
it
end
?
he
that
had
more
than
ordinary
confidence
,
fell
into
more
than
ordinary
fear
.
So
that
,
it
is
a
great
work
of
God
,
when
he
fully
informeth
us
,
that
we
are
nothing
,
and
can
do
nothing
.
Though
we
have
ten
thousand
Promises
set
before
our
eyes
,
yet
we
are
not
able
to
reach
forth
the
hand
,
to
lay
hold
upon
any
of
them
.
2.
Another
Object
about
which
we
are
enlightened
preparatorily
to
our
acceptableness
of
the
work
of
Faith
:
That
it
is
his
will
we
should
depend
wholly
upon
him
;
that
whatsoever
burden
we
feel
upon
us
by
our
sinnes
,
yet
it
is
the
way
he
taketh
delight
in
,
that
we
should
wait
on
him
,
trust
in
him
,
roll
our
staggering
soules
as
it
were
upon
him
:
and
this
is
no
mean
work
of
God
,
thus
to
inform
and
direct
a
man
.
For
what
is
it
that
maketh
the
afflicted
sinner
for
his
sinnes
be
tossed
up
and
down
with
such
fears
and
doubts
?
is
it
not
because
he
seeeth
nor
that
it
is
his
duty
to
cast
himself
into
the
armes
of
Christ
:
he
doth
not
consider
how
severely
it
's
commanded
,
insomuch
that
that
very
sin
of
not
believing
,
of
not
resting
our
soules
upon
the
Lord
Christ
would
damn
us
,
if
there
were
nothing
else
.
How
happy
then
is
it
!
and
in
what
good
forwardness
are
they
for
establishment
,
who
begin
thus
to
be
inlightened
?
who
are
thus
perswaded
?
Though
I
cannot
believe
,
yet
it
is
my
duty
to
believe
.
It
s
not
Gods
will
that
I
should
excruciate
my self
with
these
tormenting
doubts
.
I
am
sure
to
be
damned
if
I
go
not
to
Christ
the
Saviour
,
if
I
take
not
this
way
,
there
is
no
way
for
me
to
take
;
and
thus
we
have
got
advantage
,
when
we
are
come
thus
far
.
And
that
this
may
be
done
,
all
those
Texts
which
do
either
command
faith
,
or
commend
faith
,
are
very
often
in
his
minde
.
3.
The
minde
of
a
man
is
antecedently
wrought
upon
for
establishment
by
illumination
,
concerning
the
Evangelical
way
of
grace
wherein
God
doth
vouchsafe
all
spiritual
mercies
to
the
broken
in
heart
.
For
the
spirit
of
God
doth
not
inable
us
to
cry
Abba
Father
,
till
our
understandings
are
opened
to
know
that
glorious
Gospel-way
Christ
hath
taken
for
to
save
the
humbled
sinners
;
the
sum
whereof
is
this
,
That
it
is
in
believing
,
not
in
working
,
Rom.
4.
the
Apostle
argueth
against
all
conceits
of
Justification
by
the
works
we
do
;
yea
,
that
Abraham
himself
,
though
so
eminent
in
holiness
,
did
not
obtain
remission
of
sinnes
hereby
,
and
in
other
places
the
righteousness
of
faith
,
and
the
righteousness
of
works
are
made
immediately
opposite
to
one
another
.
It
is
then
a
special
mercy
of
God
to
have
the
judgment
of
a
man
satisfied
in
this
truth
,
although
the
poor
humbled
sinner
cannot
yet
repose
himself
in
the
bosome
of
a
Promise
,
though
he
doth
nothing
but
stagger
and
reel
up
and
down
by
fears
and
temptations
;
yet
this
is
no
small
proficiency
to
arrive
at
the
certain
perswasion
of
this
Doctrine
.
For
we
see
in
the
Apostles
dayes
that
this
very
Doctrine
was
called
into
question
,
and
is
it
not
still
by
Papists
and
others
arraigned
,
as
teaching
men
Presumption
and
Security
?
and
truly
,
as
the
head
of
a
man
may
invent
many
plausible
Arguments
against
the
truth
of
it
;
so
the
heart
of
a
man
is
naturally
proud
,
and
self-righteous
,
and
therefore
is
hardly
brought
off
from
works
to
faith
;
for
faith
seemeth
not
to
have
that
activity
for
justification
as
love
and
other
graces
have
,
though
indeed
that
be
the
life
and
soul
of
all
,
the
primum
vivens
,
and
ultimum
moriens
.
As
it
is
with
the
roots
of
trees
,
they
have
no
sweetness
nor
comeliness
in
them
,
when
the
fruit
thereof
hath
:
Thus
when
good
works
are
glorious
and
precious
,
faith
from
whence
they
have
their
life
and
being
seemeth
contemptible
.
But
this
order
the
spirit
of
God
taketh
,
before
it
is
a
sealing
and
a
witnessing
spirit
unto
us
.
It
is
also
an
enligtening
and
teaching
spirit
,
and
that
especially
in
this
grand
truth
,
which
is
the
sum
of
the
Gospel
,
viz.
that
by
faith
,
and
not
by
works
,
we
become
justified
before
God
:
and
where
his
Gospel-light
hath
not
taken
place
in
any
afflicted
conscience
for
sin
,
Oh
the
unspeakable
temptations
,
oh
the
wofull
dayes
and
nights
that
they
meet
with
.
When
the
spirit
of
God
hath
thus
antecedently
wrought
upon
the
judgment
,
then
in
the
next
place
cometh
this
chief
and
special
work
of
establishing
and
setling
the
heart
.
And
as
it
is
in
planting
of
a
tree
,
first
the
briars
and
thornes
which
cumbred
the
ground
before
,
must
be
removed
,
and
then
the
tree
is
planted
.
Thus
also
it
is
with
God
,
while
setling
the
heart
of
a
man
upon
the
Promises
;
he
doth
first
remove
that
which
is
prohibent
,
and
hindring
of
this
confirmation
,
and
positively
inables
it
to
rest
upon
Christ
;
even
as
the
sun
doth
first
dispel
the
darkness
,
and
then
introduce
the
light
.
The
two
Impediments
to
our
establishment
on
the
Promises
alone
are
The
first
is
Presumption
,
and
that
is
the
damnable
estate
of
most
men
,
they
The
other
is
Despair
,
with
all
diffidence
and
distrustfull
fears
that
incline
SERM.
CXXX
.
Of
Gods
confirmation
of
us
upon
his
Promises
,
by
his
own
grace
.
2
COR.
1.
21.
Now
he
which
establisheth
you
with
us
in
Christ
,
and
hath
anointed
us
,
is
God
.
THe
establishment
of
a
Christian
upon
the
Promises
of
God
is
only
the
work
of
God
.
Man
cannot
settle
himself
,
no
more
than
he
can
make
himself
.
confirmation
by
God
doth
consist
,
and
First
,
Hereby
God
doth
strengthen
the
heart
in
reference
to
the
Promises
,
by
working
in
us
habits
of
grace
,
and
some
permanent
constant
Principles
,
whereby
we
are
carried
out
easily
and
delightsomly
unto
them
.
The
heart
of
man
being
originally
and
habitually
corrupt
,
is
contrary
both
to
the
commands
of
God
,
and
the
Promises
of
God
,
which
is
greatly
to
be
observed
;
for
the
enmity
indeed
of
our
hearts
against
those
holy
duties
which
the
Law
commandeth
is
often
treated
on
,
that
is
constantly
preached
upon
;
but
the
sinfull
enmity
that
is
in
our
hearts
naturally
to
close
with
the
Promises
of
God
,
that
is
seldome
thought
upon
.
It
is
therefore
very
necessary
to
know
the
backwardness
and
frowardness
of
the
heart
,
to
embrace
Promises
,
as
well
as
to
obey
commands
:
For
,
whence
is
it
that
the
heart
is
humbled
for
sin
?
whence
is
it
sensible
of
the
guilt
and
burthen
thereof
,
that
it
flyeth
from
the
Promise
?
whence
is
it
that
the
Gospel
of
Grace
,
and
Justification
of
a
sinner
is
such
a
Mystery
to
it
?
Whence
is
it
that
experience
in
a
godly
man
teacheth
him
that
Faith
in
the
Promises
of
all
works
is
the
most
difficult
?
Is
not
all
this
from
the
contrariety
of
the
heart
,
though
humbled
,
to
Gods
way
of
Promises
?
This
being
then
laid
for
a
foundation
,
when
God
doth
sanctifie
a
man
,
he
doth
not
only
put
these
Principles
into
him
,
wherby
he
is
inabled
to
obey
the
commands
of
God
,
but
also
whereby
he
is
strengthened
to
receive
the
Promises
of
God
.
And
therefore
as
we
have
the
Spirit
of
Sanctification
,
whereby
we
are
fitted
for
Holiness
,
so
we
need
the
Spirit
of
Adoption
,
whereby
we
are
prepared
for
the
Promises
of
God
.
Now
if
you
ask
what
are
those
habitual
Principles
wrought
in
us
by
God
,
whereby
we
entertain
the
Promises
,
and
apply
them
to
our
own
selves
?
I
answer
,
They
are
these
,
The
First
,
which
doth
immediately
and
formally
work
the
soul
thereunto
is
That
the
Promise
by
faith
of
Jesus
Christ
might
be
given
to
them
that
believe
.
And
Ver.
14.
the
Gentiles
are
said
to
receive
the
promise
of
the
Spirit
through
faith
.
By
which
it
doth
appear
that
the
Promise
without
faith
doth
us
no
more
good
than
meat
without
eating
:
Therefore
to
believe
is
John
6.
to
eat
the
flesh
of
Christ
,
and
drink
his
blood
.
This
Faith
therefore
in
the
Scripture
is
commended
above
all
other
Graces
,
both
in
respect
of
its
working
,
ad
intra
,
and
ad
extra
:
ad
intra
,
for
by
it
Christ
dwelleth
in
our
hearts
,
by
it
we
receive
the
Promises
,
by
it
we
are
justified
,
by
it
the
heart
is
purified
:
and
then
ad
extra
,
by
faith
we
are
quickened
up
to
all
those
holy
duties
which
are
required
of
us
.
It
is
faith
which
worketh
by
love
,
Gal.
5.
6.
and
so
by
patience
,
by
zeal
,
by
repentance
.
If
then
thou
wouldst
have
thy
soul
fixed
upon
the
Promises
,
pray
above
all
things
for
this
grace
of
faith
.
Faith
dispelleth
fears
,
doubtings
,
and
all
temptations
of
Satan
:
therefore
we
are
said
to
be
kept
by
the
power
of
God
,
but
through
faith
to
salvation
,
1
Pet.
1.
5.
we
are
left
,
as
in
a
safe
garrison
,
so
the
word
signifieth
,
as
some
observe
.
Know
then
,
that
if
thy
faith
could
alwayes
be
kept
lively
,
and
vigorous
in
thee
,
there
is
nothing
could
divide
between
thee
and
the
promise
;
but
as
the
childe
in
the
wombe
is
nourished
by
the
navel
of
the
mother
,
so
is
thy
heart
by
Faith
in
the
Promises
.
Hence
it
is
observed
,
that
of
the
same
root
in
the
Hebrew
,
whence
the
word
Faith
cometh
,
there
ariseth
also
the
word
signifying
a
nurse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Numb.
11.
12.
as
a
nursing
father
beareth
the
sucking
childe
:
as
if
faith
did
make
a
man
continually
suck
at
the
Promises
,
as
a
childe
doth
at
the
nurses
breasts
.
This
then
is
the
most
eminent
and
principal
grace
,
establishing
the
heart
:
As
on
the
contrary
,
unbelief
is
that
which
doth
unsettle
and
distract
the
heart
.
A
Second
habitual
grace
and
principle
inclining
the
heart
to
the
Promises
,
is
John
4
,
18.
There
is
no
fear
in
love
,
but
perfect
love
casteth
out
fear
,
because
fear
hath
torment
.
He
that
feareth
viz.
in
this
slavish
manner
is
not
made
perfect
in
love
.
We
see
in
this
Text
what
the
nature
of
slavish
fear
is
,
and
what
is
the
proper
effect
of
a
filial
love
of
God
.
Slavish
fear
is
tormenting
:
doth
not
every
soul
exercised
therewith
,
subscribe
thereunto
?
are
not
servile
fears
almost
like
the
torments
of
Hell
it self
?
How
intolerable
is
it
to
fear
God
as
Cain
did
,
as
Judas
did
,
with
dreadfull
apprehensions
of
Gods
wrath
against
them
?
Thus
fear
produceth
spiritual
hornets
as
it
were
in
the
soul
to
sting
it
day
and
night
;
but
love
,
the
more
that
is
perfected
,
it
casteth
out
them
.
How
blessed
a
thing
then
is
it
to
have
the
heart
filled
with
the
love
of
God
?
For
as
the
Apostle
saith
,
1
Cor.
13.
Love
suffereth
long
,
and
is
kind
,
is
not
easily
provoked
,
thinketh
no
evil
.
Thus
doth
our
love
affect
us
towards
God
:
though
he
exerciseth
and
chastizeth
us
,
yet
we
suffer
long
,
and
bear
it
patiently
;
neither
do
we
entertain
hard
thoughts
of
God
,
as
if
he
were
too
severe
,
as
if
he
did
punish
us
more
than
our
sins
deserve
:
it
removeth
these
suspicious
thoughts
which
guilt
is
apt
to
raise
up
in
us
,
as
if
God
were
become
our
enemy
,
and
interpreting
every
thing
in
the
worst
sense
;
yea
this
love
seeketh
not
her
own
,
but
so
that
God
is
honoured
,
that
his
great
name
is
magnified
and
glorified
,
he
mattereth
not
his
own
consent
and
ease
.
Therefore
though
God
leave
him
long
in
desertions
,
though
he
be
under
manifold
temptations
,
yet
he
saith
,
God
is
good
,
and
he
loveth
God
,
even
when
God
seemeth
not
to
love
him
;
so
we
may
truly
say
with
Solomon
,
Cant.
8.
6.
Love
is
as
strong
as
death
,
the
coales
thereof
are
as
coales
of
fire
.
Many
waters
cannot
quench
love
,
many
floods
cannot
drown
it
.
Certainly
if
this
be
true
of
humane
love
,
how
much
more
of
divine
love
?
If
therefore
thou
wouldst
have
thy
heart
setled
upon
the
promises
,
preserve
this
love
like
the
fire
upon
the
altar
of
thy
heart
daily
.
Thirdly
,
Another
habitual
principle
to
confirm
the
heart
upon
the
promises
,
Spiritual
fortitude
and
heavenly
courage
.
Aristotle
maketh
fortitude
a
moral
vertue
,
when
a
man
either
doth
or
suffereth
great
things
for
vertues
sake
;
but
Christian
fortitude
is
of
a
more
sublime
nature
:
neither
do
we
speak
of
it
,
as
enduring
great
things
from
man
,
but
from
God
.
For
we
may
see
David
many
times
ready
to
sink
under
the
heavy
temptations
,
he
was
conflicting
with
;
but
then
see
how
his
holy
generosity
recovereth
it self
,
Psal.
42.
9
,
11.
I
will
say
unto
God
my
rock
,
why
hast
thou
forgotten
me
?
&c.
And
why
art
thou
cast
down
,
O
my
soul
!
Why
art
thou
disquieted
?
hope
in
God
.
Hence
David
exhorteth
all
that
hope
in
God
,
Psal.
31.
24.
To
be
of
good
courage
,
and
God
shall
strengthen
their
hearts
.
Of
all
temptations
none
are
so
grievous
to
be
born
,
as
those
which
arise
from
Gods
withdrawing
of
himself
,
and
hiding
of
his
face
from
us
;
then
we
apprehend
no
promises
do
belong
unto
us
;
then
we
question
very
principles
,
and
so
are
like
a
ship
tossed
in
the
Sea
,
without
Pilot
or
Anchor
.
Therefore
spiritual
fortitude
to
withstand
these
strong
assaults
,
is
above
all
required
.
How
many
have
sunk
irrecoverably
into
this
pit
of
destruction
?
So
that
unlesse
Gods
power
settle
us
,
unlesse
that
compose
our
hearts
,
we
can
as
well
remove
mountains
,
as
this
sad
and
sainting
spirit
of
ours
.
Lay
then
fast
hold
on
Christ
,
thou
canst
not
sink
in
these
waters
,
if
his
arm
doth
uphold
thee
.
Thus
Timothy
is
exhorted
,
To
be
strong
in
the
grace
that
is
in
Jesus
Christ
,
2
Tim.
2.
1.
there
is
his
duty
to
be
strong
,
but
how
must
he
come
to
have
this
strength
,
It
is
by
Jesus
Christ
;
you
would
think
the
exhortation
were
superfluous
:
for
why
must
I
be
strong
,
if
it
be
the
grace
of
Christ
that
must
enable
me
?
But
the
exhortation
is
usefull
howsoever
;
for
hereby
we
are
taught
our
duty
,
as
also
to
go
out
of
our selves
,
renouncing
our
own
strength
,
and
laying
the
faster
hold
upon
Christ
himself
.
To
this
purpose
we
have
the
like
exhortation
,
Ephes.
6.
10.
Finally
my
brethren
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
:
when
he
had
before
laid
down
several
precepts
,
then
knowing
how
impotent
and
unable
we
are
,
he
saith
,
Be
strong
in
the
Lord
.
Here
you
see
what
we
are
commanded
,
but
it
is
the
power
of
his
might
,
that
is
,
his
mighty
power
,
that
must
confirm
us
;
and
where
this
is
present
,
then
we
wonder
how
we
are
carried
through
such
temptations
,
led
through
such
wildernesses
as
we
have
been
;
we
stand
and
admire
to
see
what
red
Seas
we
have
gone
thorow
,
and
how
the
waters
have
yeelded
unto
us
.
Thus
Paul
,
I
can
doe
all
things
through
Christ
that
strengthens
me
,
Phil.
4.
13.
Fourthly
,
Divine
hope
doth
exceedingly
conduce
to
stablish
the
soul
upon
the
promises
,
Hope
thou
still
in
God
.
Faith
is
carried
out
to
the
truth
of
God
,
and
hope
to
the
mercy
and
power
of
God
;
and
therefore
he
that
hopeth
in
God
,
is
got
into
the
Ark
,
while
others
float
in
the
waters
,
Heb.
6.
19.
it
is
compared
to
the
Anchor
of
the
soul
,
both
sure
and
stedfast
,
and
which
entereth
within
the
vail
.
By
this
we
see
,
that
hope
doth
notably
settle
the
soul
.
Faith
indeed
and
hope
are
two
sisters
and
twins
,
and
look
so
like
one
another
,
that
we
can
hardly
make
the
difference
;
yet
faith
establisheth
the
soul
upon
the
promises
,
by
apprehending
them
as
present
;
so
that
the
soul
is
in
as
holy
a
manner
secure
,
as
if
it
were
already
in
Heaven
.
But
hope
doth
settle
the
soul
on
Gods
promises
,
as
the
things
promised
are
future
and
to
come
.
For
seeing
between
Gods
promises
,
and
the
accomplishment
of
them
,
there
happen
so
many
crosse
providences
in
appearance
;
yea
so
many
difficulties
and
seeming
impossibilities
are
in
the
way
,
we
need
some
divine
grace
to
overcome
all
these
,
and
that
is
hope
,
compared
excellently
to
an
Anchor
;
for
as
that
doth
fasten
the
ship
,
which
otherwise
would
be
tossed
up
and
down
,
and
in
danger
of
splitting
upon
every
Rock
;
so
the
soul
of
the
most
godly
man
is
tossed
up
and
down
with
such
sad
temptations
,
that
did
not
this
hope
bear
up
the
heart
,
all
would
fail
within
us
.
But
this
spiritual
anchor
exceedeth
all
material
ones
;
for
this
is
sure
and
stedfast
.
Sure
,
so
that
no
outward
violence
of
storms
can
break
it
:
and
stedfast
,
in
respect
from
within
there
is
nothing
without
or
within
that
can
disanu●l
this
.
But
then
whereas
other
anchors
are
fastened
into
the
earth
,
this
is
in
Heaven
,
in
God
,
and
invisible
things
.
A
godly
mans
hope
cannot
be
seen
by
the
bodily
eye
.
Take
heed
then
of
weakning
this
grace
of
hope
,
it
's
an
excellent
corroborater
of
the
soul
,
staying
it
up
with
that
glory
,
which
will
be
revealed
hereafter
.
Lastly
,
Another
habitual
principle
,
whereby
God
doth
exceedingly
establish
the
heart
on
the
promises
,
is
Spiritual
joy
and
heavenly
consolations
.
This
is
spirit
of
adoption
,
they
are
so
filled
with
joy
and
delight
,
that
all
the
world
is
no
more
than
an
husk
unto
them
;
they
look
upon
the
world
as
a
wildernesse
,
and
Heaven
as
the
Canaan
.
So
that
spiritual
consolations
,
when
wrought
in
the
soul
,
are
like
a
mighty
pillar
to
bear
up
the
heart
.
Hence
the
Apostle
prayeth
,
2
Thes.
2.
17.
That
God
would
comfort
their
hearts
,
and
stablish
them
.
First
,
Comfort
,
and
then
establish
.
How
hardly
is
the
heart
dejected
,
and
full
of
despondent
thoughts
established
?
But
comfort
and
joy
is
oil
to
the
wheels
.
Thus
Nehemiah
spake
,
Neh.
8.
10.
Be
not
ye
sorry
,
for
the
joy
of
the
Lord
is
your
strength
.
So
much
sinfull
grief
as
thou
lettest
in
,
it
is
like
the
letting
in
of
waters
at
some
leak
in
the
ship
,
it
may
sink
the
ship
at
last
.
Blesse
God
therefore
for
any
gladnesse
of
heart
,
for
any
consolations
of
soul
through
the
Spirit
of
God
;
these
support
the
soul
,
these
make
it
rejoyce
in
the
midst
of
all
afflictions
.
It
is
true
,
sometimes
the
people
of
God
,
for
wise
and
holy
ends
are
deprived
of
them
;
but
when
they
are
vouchsafed
,
they
come
like
pleasant
gales
of
winde
to
carry
the
ship
to
its
Haven
.
In
the
next
place
,
As
God
doth
positively
establish
by
these
habitual
principles
;
actual
motions
of
his
Spirit
upon
us
.
There
is
not
only
habitual
grace
,
but
efficacious
grace
,
whereby
the
Lord
worketh
in
us
both
to
will
and
to
do
.
How
many
times
do
the
principles
of
grace
,
like
Christ
in
the
ship
,
lie
asleep
in
us
,
insomuch
that
till
they
be
awakened
,
we
are
in
danger
of
shipwrack
?
Therefore
when
the
Apostle
exhorteth
us
,
To
work
out
our
salvation
with
fear
and
trembling
,
Phil.
2.
13.
he
giveth
a
wonderfull
reason
;
for
it
's
God
that
worketh
in
you
to
will
and
to
do
,
and
that
of
his
good
pleasure
.
So
that
the
confirming
power
of
God
lieth
chiefly
in
this
,
in
actuating
those
habitual
principles
within
us
,
whereby
we
depend
upon
God
continually
,
as
the
beams
of
the
Sun
do
upon
the
Sun
.
This
Doctrine
Pelagians
and
Papists
cannot
relish
:
but
certainly
if
God
come
not
with
efficacious
actual
help
,
as
well
as
habitual
;
the
instances
of
the
fals
of
Gods
people
in
all
ages
,
will
palpably
declare
they
are
undone
of
themselves
.
Having
thus
illustrated
the
Doctrine
,
let
us
touch
some
arguments
à
posteriori
;
That
all
our
establishment
is
from
God
.
And
1.
It
is
plain
,
In
that
a
godly
man
findeth
such
an
inequality
in
the
temper
of
his
soul
.
Sometimes
he
is
able
to
withstand
strong
gusts
of
temptations
;
and
at
another
time
,
he
is
so
weak
,
that
every
blow
will
beat
him
down
.
David
discovereth
these
hils
and
valleys
in
his
soul
in
many
Psalms
.
Now
if
it
were
a
mans
own
strength
,
then
he
would
be
more
constant
and
uniform
.
Only
by
these
ebbings
and
flowings
we
are
taught
,
that
God
doth
alone
support
us
;
if
he
withdraw
his
hand
,
then
are
we
troubled
.
2.
It
is
plain
,
Because
sometimes
weak
Christians
have
gone
through
great
temptations
,
when
strong
ones
have
exceedingly
failed
.
Did
not
Peter
an
eminent
Apostle
of
Christ
fall
very
dangerously
?
And
yet
how
many
weak
women
have
been
inabled
to
become
Martyrs
for
Christ
?
Did
not
Abraham
called
the
father
of
the
faithfull
,
shew
much
sinfull
fear
when
he
was
in
Abimelechs
country
?
Alas
,
if
Samsons
hair
be
cut
,
he
is
no
stronger
than
other
men
.
Oh
the
wise
dispensation
of
God!
Sometimes
the
strong
Christian
stumbleth
and
falleth
,
when
the
weak
standeth
.
And
why
is
all
this
?
but
as
the
Apostle
teacheth
us
,
to
shew
,
That
the
root
beareth
us
,
and
not
we
the
root
,
Rom.
11.
18.
Christ
keepeth
us
to
him
,
we
do
not
keep
Christ
to
our selves
.
Lastly
,
That
it
is
God
alone
who
establisheth
,
as
appeareth
,
By
the
prayers
of
Gods
people
.
And
it
's
a
Rule
of
Austins
of
old
against
the
Pelagians
,
It
is
an
absurd
thing
to
pray
unto
God
for
that
which
is
in
our
own
power
.
If
we
can
establish
our selves
,
why
do
we
pray
,
that
God
would
not
lead
us
into
temptation
?
Do
we
not
therein
proclaim
,
that
our
own
power
,
our
own
strength
cannot
preserve
us
in
any
temptation
?
Thus
David
prayeth
,
Uphold
me
according
to
thy
Word
,
Psa.
119.
116.
and
Psal.
51.
12.
Uphold
me
with
thy
free
spirit
.
The
guilt
upon
his
soul
,
for
those
grosse
sins
would
have
swept
him
away
like
a
flood
,
had
not
God
mercifully
upheld
him
:
and
as
the
godly
have
declared
this
by
prayer
,
so
also
by
their
praises
and
thanksgiving
,
acknowledging
that
they
could
never
have
gone
through
such
exercises
,
conflicted
with
such
temptations
,
had
not
the
Lord
supported
them
.
They
wonder
to
see
how
their
hearts
were
kept
up
under
such
dejections
.
Thus
David
,
Psal.
63.
8.
My
soul
followeth
hard
after
thee
,
thy
right
hand
upholdeth
me
.
And
Psal.
145.
14.
The
Lord
upholdeth
those
that
fall
;
though
they
fall
,
yet
he
doth
not
quite
take
off
his
hand
from
them
,
but
raiseth
them
up
again
.
Thus
you
see
how
true
the
Text
is
,
That
it
is
God
who
establisheth
us
.
SERM.
CXXXI
.
The
most
eminent
for
Godlinesse
need
to
be
established
by
God
as
well
as
the
meanest
,
which
Establishment
is
in
Christ
Jesus
.
2
COR.
1.
21.
Now
he
which
establisheth
us
together
with
you
in
Christ
,
&c.
THe
next
thing
considerable
is
the
Subject
of
this
Establishment
,
with
the
Object
wherein
.
The
Subject
is
,
Us
with
you
.
In
this
doth
appear
the
Apostles
modesty
and
humility
;
Though
he
had
such
a
plerophory
,
and
did
exceed
many
others
,
as
much
as
the
Cypresse
doth
the
shrubs
,
yet
he
attributeth
it
not
to
his
own
strength
,
or
power
,
but
to
the
grace
of
God
:
If
God
leave
him
,
then
this
Samson
is
no
more
than
other
men
.
And
when
he
saith
,
With
you
]
this
is
to
be
understood
indefinitely
,
not
universally
.
For
who
can
think
,
that
every
Corinthian
was
thus
established
,
anointed
and
sealed
?
But
it
is
ordinary
with
the
Apostle
,
when
writing
to
Churches
,
to
speak
of
them
as
those
that
are
truly
godly
,
either
because
many
were
so
,
or
else
because
in
charity
,
it
was
meet
for
him
to
think
so
.
Or
lastly
,
because
according
to
their
outward
calling
and
profession
they
declared
themselves
obliged
and
bound
thereunto
.
Thus
writing
to
the
Church
of
the
Ephesians
,
he
speaketh
generally
,
Grieue
not
the
Spirit
of
God
,
whereby
ye
are
sealed
unto
the
day
of
redemption
,
Ephes.
4.
30.
In
the
next
place
,
you
have
the
Object
,
and
that
is
,
in
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Christum
.
Some
render
it
,
as
being
more
emphatical
.
The
sense
is
,
that
we
are
incorporated
(
as
it
were
)
into
Christ
,
and
thereby
established
,
for
out
of
Christ
,
we
are
as
reeds
shaken
with
every
wind
.
From
these
two
particulars
,
we
may
observe
two
Doctrines
to
be
briefly
dispatched
at
this
time
.
The
first
is
,
That
even
the
most
eminent
in
godlinesse
do
need
Gods
power
to
stablish
them
,
as
the
weakest
and
most
infirm
.
Even
the
Pauls
that
are
like
gyants
,
when
others
are
but
as
dwarfs
,
are
not
preserved
by
their
own
power
.
It
's
Gods
right
hand
that
upholdeth
them
,
and
if
that
be
removed
,
they
are
no
more
than
other
men
.
This
is
a
very
necessary
truth
to
be
improved
for
the
comfort
of
those
that
are
weak
in
their
own
sense
and
feeling
.
Whatsoever
encouragements
you
declare
to
them
,
they
are
ready
to
put
off
all
with
this
;
It
is
true
,
such
as
Paul
,
such
as
Abraham
and
David
,
that
were
starres
of
the
first
magnitude
,
these
could
do
so
;
God
was
in
a
special
manner
present
with
them
.
But
we
must
not
argue
from
these
Cedars
to
such
Briars
as
we
are
;
whereas
this
Text
sheweth
,
that
all
are
alike
as
to
this
dependance
alone
upon
God
,
Us
with
you
,
saith
the
Apostle
;
and
therefore
we
have
him
,
Rom.
8.
and
in
other
places
putting
himself
in
the
number
of
other
Christians
,
and
a
guing
for
their
justification
,
perseverance
and
eternal
glory
,
by
such
arguments
as
are
common
to
all
believers
,
not
from
any
thing
peculiar
and
extraordinary
in
himself
.
So
that
all
believers
have
the
same
God
,
the
same
Christ
to
rest
their
souls
upon
,
though
they
differ
much
in
their
inherent
graces
.
Thus
we
may
see
David
a
president
herein
,
Psal.
32.
6.
when
he
had
declared
Gods
great
goodnesse
to
him
,
upon
his
purpose
to
confess
his
sins
,
I
said
,
I
will
confesse
my
transgressions
unto
the
Lord
,
thou
forgavest
the
iniquity
of
my
sinne
:
that
is
spoken
by
way
of
aggravation
;
whatsoever
was
guilty
and
damnable
in
it
,
though
never
in
so
heinous
a
manner
,
thou
didst
pardon
it
;
then
mark
the
inference
,
For
this
shall
every
one
that
is
godly
,
pray
unto
thee
for
this
,
because
God
did
so
with
David
:
whereas
it
might
be
objected
,
Though
God
did
so
with
David
.
yet
will
he
with
such
an
unworthy
wretch
as
I
am
?
But
David
answereth
you
,
For
this
euery
godly
man
shall
be
encouraged
to
pray
.
To
demonstrate
the
Doctrine
,
viz.
That
the
strongest
Christians
are
alone
stablished
by
the
power
of
God
,
consider
these
particulars
:
First
,
The
examples
of
the
fals
of
the
most
godly
men
that
are
recorded
in
Father
of
the
faithfull
,
and
yet
he
discovered
much
carnal
fear
in
Abimelech's
countrey
.
Moses
was
the
meekest
man
upon
the
earth
,
yet
in
what
a
froward
passion
,
when
he
struck
the
Rock
?
which
so
provoked
God
,
that
thereby
he
had
onely
a
sight
of
Canaan
,
and
was
not
permitted
to
enter
thereinto
.
Peter
is
noted
to
have
the
greatest
fervency
and
zeale
of
all
the
Apostles
,
and
yet
how
surprized
with
cowardize
and
sinnefull
feare
?
In
these
graces
of
all
other
,
you
would
not
have
thought
they
should
stumble
and
and
fall
:
But
behold
how
it
is
the
arme
of
the
Lord
that
doth
beare
us
up
.
Secondly
,
This
truth
is
demonstrated
from
those
wonderfull
dispensations
towards
his
best
servants
.
Many
are
the
temptations
that
they
are
assaulted
with
;
and
all
this
is
,
to
shew
their
impotency
to
them
,
to
discover
their
infirmities
to
them
,
that
so
they
may
be
humble
alwayes
in
their
own
eyes
.
Thus
Abraham
and
Jacob
,
they
were
in
constant
exercises
;
no
sooner
were
they
delivered
from
the
Lion
,
but
a
Bear
met
them
;
one
wave
followed
another
.
And
what
was
the
end
of
all
this
,
but
to
keep
them
in
continual
dependance
and
waiting
upon
God
?
David
also
was
constantly
in
a
wildernesse
,
where
no
water
was
;
and
Gods
end
herein
was
to
make
him
see
his
salvation
was
in
God
alone
.
Yea
Paul
himself
,
though
by
the
grace
of
God
he
was
so
preserved
,
that
after
his
conversion
we
read
of
no
other
extraordinary
fall
he
had
,
yet
lest
hereby
,
as
also
from
many
other
glorious
priviledges
he
enjoyed
,
he
should
be
puffed
up
above
measure
,
2
Cor.
12.
he
had
the
buffetings
of
Satan
,
and
a
thorn
in
the
flesh
,
to
make
him
go
out
of
himself
,
and
to
rest
on
Christ
only
.
So
that
Gods
end
in
putting
them
upon
these
trials
,
is
to
instruct
them
wherein
,
or
in
whom
their
strength
doth
consist
.
Thirdly
,
That
it
is
God
alone
who
doth
stablish
the
most
holy
,
will
appear
,
If
you
consider
how
great
the
power
,
subtilty
and
malice
of
the
Devil
is
,
who
is
set
against
them
more
than
any
others
.
As
Christ
told
his
Apostles
,
Satan
had
a
desire
to
sift
them
as
wheat
,
Luk.
22.
31.
Thus
the
Devil
doth
with
the
greatest
violence
oppose
those
,
that
are
more
esteemed
for
gifts
and
graces
than
others
.
These
like
Uriah
stand
in
the
fore-front
of
the
battle
;
for
if
they
●al●
,
if
they
become
a
stumbling
block
;
and
a
reproach
,
God
is
more
dishonoured
,
wicked
men
are
more
hardened
,
then
if
many
weak
Christians
should
fall
:
and
therefore
those
that
are
remarkably
godly
,
they
are
to
be
so
farre
from
high-mindednesse
and
self-confidence
,
that
indeed
they
are
to
be
in
the
greatest
fear
and
watchfulnesse
;
for
it
is
such
as
thou
art
,
the
Devil
aimeth
at
.
The
trees
full
of
fruit
have
the
greatest
violence
made
upon
their
boughs
.
Now
alas
,
what
is
a
godly
mans
strength
to
the
Devils
violent
assaults
and
subtil
insinuations
,
if
God
did
not
strengthen
him
.
What
defence
hath
a
sheep
against
a
roaring
Lion
?
Observe
that
reason
expressed
,
1
John
4.
4.
You
have
overcome
Antichrist
,
saith
that
Apostle
;
but
why
?
Because
greater
is
he
that
is
in
you
,
then
he
that
is
in
the
world
.
In
you
]
that
is
emphatical
:
It
's
Christ
dwelling
in
us
,
that
keepeth
off
Satans
victorious
power
,
and
all
his
instruments
.
Thus
also
1
John
5.
5.
It
is
faith
that
overcometh
the
world
,
which
alwayes
relieth
on
a
power
without
us
;
for
faith
as
it
is
a
grace
,
doth
not
;
but
as
it
receiveth
strength
from
Christ
:
As
the
Vine
and
Ivy
are
not
supported
of
themselves
,
but
by
those
trees
they
lean
unto
.
Fourthly
,
It
is
plain
,
that
God
alone
doth
establish
the
most
able
believers
from
that
providence
of
God
,
whereby
he
many
times
leaveth
such
to
themselves
,
that
in
their
own
experience
and
acknowledgement
of
others
they
may
see
all
help
is
from
God
alone
.
This
truth
the
godly
are
not
alwayes
so
practically
convinced
of
,
as
they
should
be
.
Hence
they
are
apt
to
be
puffed
up
sometimes
with
secret
delight
and
complacency
in
themselves
,
for
which
God
doth
leave
them
to
themselves
,
that
they
thereby
falling
,
may
know
what
they
are
of
themselves
,
and
what
they
are
by
the
grace
of
God
.
Thus
it
is
noted
of
Hezekiah
,
a
man
full
of
integrity
in
Gods
wayes
,
2
Chron.
32.
31.
God
left
him
to
try
him
,
that
he
might
know
all
that
was
in
his
heart
.
Even
this
good
man
did
not
know
how
base
,
false
and
deceitfull
his
heart
was
,
and
therefore
God
left
him
:
and
we
see
the
blessed
effect
of
this
mercifull
desertion
,
vers.
26.
Hezekiah
humbled
himself
for
the
pride
of
his
heart
.
Is
not
here
then
a
plain
instance
,
that
God
many
times
in
much
mercy
leaveth
the
godly
to
themselves
,
that
so
they
may
have
full
sentiments
of
this
truth
upon
their
hearts
?
This
also
was
the
case
of
Peter
,
who
did
not
answer
his
name
of
a
Rock
in
this
case
;
and
had
the
Church
been
built
on
him
,
as
the
Papists
boast
,
it
had
fallen
all
into
pieces
;
for
it
was
Christs
looking
upon
him
that
recovered
him
,
not
any
strength
of
his
own
.
But
how
cometh
Peter
thus
to
stumble
and
fall
?
It
was
because
of
his
self-confidence
and
presumption
in
his
own
power
;
yea
some
have
said
that
Christ
left
him
meerly
to
himself
,
not
for
any
preceding
sinne
in
Peter
,
but
only
by
way
of
meer
dispensation
,
that
hereby
an
example
of
humility
and
holy
fear
might
be
left
upon
record
to
all
ages
.
But
that
Peter's
sinne
of
gross
confidence
did
deserve
this
graduall
dereliction
,
is
more
than
probable
:
only
we
grant
that
as
God
doth
sometimes
tempt
,
so
also
forsake
sometimes
for
sinnes
antecedent
,
sometimes
from
his
meer
soveraignty
and
holy
wisdome
,
thereby
to
teach
man
,
that
which
otherwise
would
not
be
acknowledged
.
It
is
indeed
a
Rule
,
that
Deus
neminem
descrit
,
nisi
prius
deseratur
:
God
forsaketh
none
,
that
doth
not
forsake
him
;
which
may
be
granted
as
true
,
if
we
speak
of
a
desertion
by
way
of
anger
and
punishment
;
but
of
a
desertion
by
way
of
mercy
and
triall
,
or
thereby
to
make
way
for
greater
dispensations
of
his
glory
,
so
it
is
not
alwayes
true
;
God
may
forsake
gradually
,
that
thereby
he
may
not
forsake
totally
and
finally
.
Such
desertions
that
are
for
a
season
are
sometimes
mercies
and
very
usefull
,
being
a
substraction
of
grace
,
in
order
to
fill
us
with
more
grace
:
And
the
end
of
such
providential
administrations
is
to
convince
us
fully
of
this
truth
,
that
we
do
not
settle
our selves
,
but
it
is
God
that
doth
it
for
us
.
Lastly
,
This
truth
may
be
demonstrated
from
the
nature
of
that
grace
which
is
habitual
and
permanent
in
us
.
For
though
that
there
be
in
us
as
a
principle
qualifying
of
us
to
work
holy
things
with
delight
,
joy
and
content
,
yet
it
cannot
put
us
upon
working
without
a
further
actual
efficacious
work
of
grace
upon
our
souls
;
which
you
heard
the
Apostle
calleth
,
Working
in
us
both
to
will
and
to
do
,
Phil.
2.
13.
So
that
although
there
be
never
so
much
grace
planted
in
us
,
yet
that
lieth
asleep
(
as
it
were
)
and
worketh
not
,
till
this
efficacious
grace
actuate
it
,
and
put
it
into
motion
;
neither
ought
this
to
be
any
wonder
to
us
.
For
we
see
in
natural
causes
,
it
is
not
enough
to
have
a
principle
of
life
,
unless
God
also
enable
us
to
move
;
For
in
him
we
live
,
and
move
,
and
have
our
being
;
much
more
then
must
this
be
in
supernatural
things
,
where
the
Actus
primus
and
secundus
is
of
God
.
Not
but
that
in
the
progresse
of
grace
we
act
and
move
,
but
Acti
agimus
,
moti
movemus
.
It
is
the
grace
of
God
that
doth
efficaciously
incline
the
sanctified
will
to
spiritual
operation
;
then
the
North-wind
,
and
the
South
,
doe
(
as
it
were
)
blow
upon
the
spiccs
,
that
they
may
send
forth
their
fragrant
smell
.
It
is
true
,
at
the
first
work
of
grace
,
there
we
are
meerly
passive
,
but
God
doth
not
then
force
our
will
,
he
only
changeth
it
;
as
water
which
naturally
descends
,
when
made
air
doth
naturally
ascend
upwards
.
Thus
the
will
of
a
man
which
was
depressed
to
earthly
things
by
sinne
,
when
sanctified
and
made
heavenly
ascendeth
up
towards
God
and
heavenly
objects
.
By
these
discoveries
it
is
manifest
,
that
the
best
Saint
in
this
world
is
setled
by
the
grace
of
God
alone
.
Those
corruptions
within
him
are
treacherous
,
and
would
betray
him
into
the
hands
of
Satan
,
did
not
Christ
corroborate
him
.
And
is
this
any
wonder
of
man
fallen
,
seeing
Adam
fell
for
want
of
this
confirming
grace
,
and
the
elect
Angels
do
therefore
not
leave
their
habitation
,
as
the
Apostate
have
,
because
the
grace
of
God
doth
confirm
them
?
So
that
the
good
use
we
are
to
make
of
this
Doctrine
,
is
to
be
exceeding
watchfull
and
tender
about
all
sinne
,
lest
thereby
we
provoke
God
to
leave
us
.
How
terrible
do
such
desertions
many
times
prove
?
To
whom
are
woes
,
to
whom
are
wounds
and
gripes
of
conscience
,
but
many
times
to
those
,
who
being
left
of
God
,
have
thereby
ingaged
in
sinfull
wayes
,
and
so
having
lost
an
holy
frame
of
heart
,
have
thereby
deprived
themselves
likewise
of
an
Evangelical
,
comfortable
one
?
Take
heed
through
thy
lazinesse
,
negligence
,
pride
,
or
some
other
sinne
,
God
forsake
thee
,
and
thou
become
worse
than
Nebuchadnezzar
,
of
a
godly
man
,
made
like
a
beast
.
This
will
be
bitternesse
in
the
latter
end
.
As
for
the
second
Doctrine
,
I
shall
not
say
much
to
that
,
because
it
hath
been
in
part
already
spoken
unto
;
it
is
That
in
Christ
alone
we
are
established
.
That
as
in
the
building
,
other
stones
are
strengthened
,
because
of
the
corner
stone
,
or
the
foundation
stone
;
or
as
the
branch
in
the
Vine
doth
therefore
live
and
flourish
,
because
in
the
Vine
:
so
it
is
with
us
,
because
in
Christ
we
are
setled
with
Christ
;
in
Christ
we
are
confirmed
with
Christ
,
which
made
Austin
say
,
In
Christo
sumtis
Christus
,
extra
Christum
,
nihil
.
In
Christ
we
are
even
like
Christ
,
out
of
Christ
we
are
nothing
at
all
.
To
consider
this
,
we
are
to
know
,
First
,
That
all
the
godly
through
the
efficacy
of
Gods
Spirit
are
united
to
Christ
,
and
so
become
his
mystical
and
spiritual
body
.
By
reason
of
this
it
is
,
that
Christ
Secondly
,
From
this
our
establishment
and
settlement
followeth
,
whereby
we
are
sure
to
persevere
,
and
nothing
shall
be
able
to
dissolve
this
union
;
whence
once
Thirdly
,
Being
thus
in
Christ
,
our
stablishment
ariseth
two
wayes
from
Christ
.
1.
By
meritorious
impetration
,
Christ
as
our
Mediatour
hath
deserved
this
through
his
propitiatory
death
,
that
we
should
alwayes
be
kept
his
;
and
therefore
when
we
have
a
thousand
times
over
deserved
,
that
God
should
leave
us
,
yet
because
Christ
hath
deserved
that
God
should
alwayes
love
us
,
therefore
it
is
that
we
stand
faster
than
Mount
Zion
,
which
yet
is
said
,
not
to
be
moved
.
The
second
way
is
by
efficient
application
;
for
he
doth
communicate
of
his
Jesus
Christ
.
SERM.
CXXXII
.
Of
the
spiritual
anointing
which
Believers
receive
from
God
.
2
COR.
1.
21.
And
hath
anointed
us
,
&c.
THat
which
the
Apostle
called
Confirmation
and
Establishment
,
the
great
and
precious
worke
of
God
upon
the
hearts
of
his
people
,
is
metaphorically
declared
under
three
similitudes
.
The
first
is
anointing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
the
Priests
in
the
Old
Testament
used
by
anointing
to
be
inaugurated
into
their
Office
,
and
sometimes
the
Prophets
also
;
as
we
reade
of
Elisha
,
1
King
.
19.
16.
Hence
Beza
doth
interpret
this
place
,
of
the
Ministers
of
the
Gospel
,
as
if
by
us
,
were
meant
us
Ministers
.
For
(
saith
he
)
he
is
asserting
the
dignity
and
excellency
of
the
Ministry
,
in
opposition
to
those
calumnies
that
were
cast
upon
Paul
,
and
his
Colleagues
.
This
interpretation
of
Beza's
,
Stapleton
doth
greedily
catch
at
,
and
maketh
use
thereof
to
oppose
Calvin
,
who
doth
understand
it
of
believers
in
the
general
.
But
first
Beza
,
though
he
thinketh
the
Apostles
meaning
is
principally
of
Church-officers
,
yet
he
doth
not
gain-say
,
if
any
shall
understand
it
of
believers
,
comparing
that
place
of
Peter
with
this
,
where
Christians
are
said
to
be
a
Royal
Priesthood
,
1
Pet.
2.
9.
Neither
doe
I
meet
with
any
Popish
Commentator
,
but
Stapleton
,
that
doe
expoundit
of
Ministers
only
.
From
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
prove
the
Oyle
or
Chrisme
that
is
used
in
Popery
,
when
they
baptize
children
,
is
ridiculous
;
but
we
may
speak
more
to
that
in
the
next
verse
,
where
sealing
is
spoken
of
.
The
Text
of
it self
is
plain
;
whereas
in
the
Old
Testament
Kings
and
Priests
were
set
apart
for
their
Office
,
by
an
external
anointing
,
which
did
externally
represent
some
inward
power
and
virtue
of
God
poured
out
upon
them
:
In
the
New
Testament
,
this
is
applied
to
the
efficacy
of
Gods
Spirit
,
that
is
upon
believers
;
they
have
all
,
though
not
a
material
one
,
yet
an
invisible
and
spiritual
anointing
,
which
is
the
grace
of
Gods
Spirit
in
the
soul
:
for
they
are
to
the
soul
,
what
oyl
was
to
the
body
in
the
several
effects
thereof
.
So
that
we
observe
,
All
true
believers
have
a
spiritual
anointing
from
God
.
They
are
Gods
anointed
ones
.
Thus
Psal.
105.
15.
Touch
not
mine
anointed
,
and
doe
my
Prophets
no
harme
.
Yea
(
Habak.
3.
13.
)
all
the
people
of
God
are
called
his
anointed
,
which
caused
Grotius
,
though
very
absurdly
to
understand
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
spoken
of
Hebr.
11.
26.
where
Moses
is
said
,
To
esteeme
the
reproaches
of
Christ
greater
riches
than
the
treasures
of
Aegypt
;
Not
of
Christ
,
but
the
people
of
Israel
;
as
if
they
were
the
Christ
,
or
anointed
one
in
that
Text
:
This
will
much
gratifie
the
Socinian
.
In
the
New
Testament
we
have
a
notable
place
to
confirme
this
Doctrine
,
1
John
2.
20.
But
ye
have
an
unction
from
the
holy
one
,
and
ye
know
all
things
.
And
vers.
27.
The
anointing
which
you
have
received
of
him
,
abideth
in
you
,
and
ye
need
not
that
any
man
teach
you
.
Here
is
the
anointing
or
ointment
,
as
some
understand
,
because
anointing
(
say
they
)
is
a
transient
action
,
and
so
passeth
away
;
whereas
the
Apostle
speaketh
of
something
permanent
in
us
,
we
may
comprehend
both
.
Now
it
is
good
to
mark
the
opposition
;
for
the
Apostle
having
before
spoken
of
the
Antichristian
party
,
how
that
deluded
many
by
specious
pretences
,
he
cometh
with
an
adversative
,
But
ye
have
the
unction
;
by
that
you
are
enabled
to
discerne
betweene
falshood
and
truth
:
Yea
so
farre
it
worketh
in
you
,
that
ye
need
not
any
man
should
teach
you
;
that
is
(
say
some
)
not
exclusively
,
but
comparatively
;
for
so
a
negative
expression
is
sometimes
used
:
If
there
be
not
this
unction
from
God
,
all
humane
teaching
is
in
vain
.
So
that
as
Calvin
,
and
others
well
observe
,
he
doth
not
speak
here
against
the
use
of
the
Ministry
,
as
Illuminatists
,
and
others
pretend
.
For
then
why
should
the
Apostle
teach
them
in
this
Epistle
,
while
he
saith
,
They
need
no
man
to
teach
them
?
Again
,
the
Apostle
speaketh
of
the
fundamentals
and
essentials
of
Religion
;
as
if
he
had
said
,
You
are
not
so
rude
and
ignorant
,
as
to
be
taught
the
principles
;
for
so
all
Christians
growne
up
,
should
not
need
a
Ministry
for
plantation
,
and
a
foundation
,
but
edification
and
further
instruction
.
Therefore
because
the
Hebrewes
were
negligent
herein
,
how
severely
doth
the
Apostle
reprove
them
,
Hebr.
5.
and
Chap.
6
?
Further
,
the
meaning
may
be
,
Ye
need
not
any
other
man
,
that
is
of
the
heretical
way
,
should
teach
you
,
you
have
received
the
truth
of
God
from
us
,
you
need
not
goe
to
them
to
be
instructed
.
Thus
the
Orthodox
may
say
,
We
have
informed
you
in
the
sound
knowledge
of
God
,
you
need
not
to
go
to
Papists
,
to
Socinians
for
more
light
and
truth
.
By
this
Text
we
see
,
that
though
anointing
doth
chiefly
referre
to
the
worke
of
grace
,
yet
it
also
comprehends
knowledge
;
for
Oyle
was
used
to
keep
up
the
light
of
their
lampes
;
and
therefore
Priests
and
Prophets
were
anointed
.
So
that
this
very
expression
is
very
noble
and
magnificent
,
You
are
the
anointed
ones
of
God
:
if
you
doe
truly
believe
,
you
have
an
unction
from
the
holy
one
.
Now
how
will
this
title
be
applied
to
ignorant
and
prophane
persons
?
Have
they
this
choice
anointing
?
May
you
not
call
a
dunghill
sweet
ointment
as
well
?
But
to
enlarge
this
excellent
point
,
we
must
First
,
Know
,
Who
is
the
fountain
of
this
spiritual
ointment
;
and
the
Text
saith
,
It
is
God
.
John
saith
,
The
holy
one
,
that
is
,
the
Lord
Christ
,
who
anointed
Head
,
and
we
the
anointed
Members
.
Whether
this
anointing
of
Christ
referreth
to
his
Divine
Nature
,
or
Humane
,
needeth
not
to
be
disputed
;
for
it
is
certaine
it
belongeth
to
him
as
God-man
.
Hence
Isaiah
61.
1.
Christ
saith
,
The
Lord
hath
anointed
me
to
preach
the
Gospel
.
Acts
10.
38.
God
is
there
said
,
To
anoint
Jesus
of
Nazareth
with
the
Holy
Ghost
,
and
with
power
.
So
that
this
anointing
of
Christ
was
in
him
,
as
in
us
,
the
cause
of
all
that
power
and
vertue
we
doe
partake
of
.
Therefore
when
it
is
said
(
Psalm
.
45.
vers.
7.
)
of
Christ
,
Thou
lovest
righteousnesse
,
and
hatest
iniquity
;
therefore
God
hath
anointed
thee
with
oyle
of
gladnesse
above
thy
fellowes
.
That
is
not
an
argument
à
priori
;
as
if
therefore
Christ
were
anointed
,
because
he
loved
righteousnesse
,
but
à●posteriori
by
way
of
signe
and
manifestation
;
hereby
it
was
made
known
,
that
he
was
the
anointed
of
God
.
Thus
the
spiritual
anointing
of
Gods
people
is
the
cause
of
all
that
fragrancy
and
sweet
smell
that
is
in
their
lives
.
Secondly
,
Let
us
compare
the
properties
of
material
oyle
with
this
spiritual
First
,
It
was
used
(
as
you
heard
)
in
setting
apart
of
Kings
and
Priests
for
their
Office
;
yea
most
things
in
the
Temple
were
consecrated
by
the
anointing
of
them
.
So
that
they
were
not
afterwards
to
be
converted
to
any
common
use
;
neither
might
any
take
of
the
ointment
that
the
Priest
was
anointed
with
,
and
apply
it
to
other
matters
.
Now
this
denoteth
both
the
Dignity
and
Duty
of
all
true
believers
.
The
Dignity
,
they
are
Gods
anointed
ones
,
therefore
touch
them
not
,
for
God
will
avenge
their
quarrel
;
by
this
we
are
both
Kings
and
Priests
;
Kings
spiritually
conquering
the
world
,
as
also
our
owne
lusts
and
sinnes
.
Shalt
thou
who
art
a
King
over
thy
passions
be
a
slave
to
them
?
And
then
we
are
also
Priests
,
because
we
are
to
offer
up
soule
and
body
,
as
a
Sacrifice
unto
God
:
we
are
not
to
live
to
our selves
,
but
to
him
.
Againe
,
here
is
our
Duty
,
for
we
being
thus
Gods
anointed
ones
,
his
consecrated
ones
,
we
must
not
apply
our selves
to
lusts
and
sinnes
,
or
defile
our selves
with
the
pitch
that
is
in
the
world
.
Shall
a
man
with
this
spiritual
anointing
roll
himselfe
in
the
mire
and
vomit
of
sinne
?
What
pride
and
curiosity
hath
been
used
about
ointments
for
smell
and
beauty
?
Insomuch
that
the
very
Poet
could
say
,
Male
olet
,
qui
benè
olet
.
May
not
this
shame
every
godly
Christian
,
to
think
how
much
vain
and
proud
persons
do
regard
such
precious
ointments
,
that
are
for
the
body
only
,
above
what
thou
doest
for
soul-ointment
,
and
the
spiritual
excellency
thereof
?
Secondly
,
Oyle
was
used
to
comfort
the
heart
of
a
man
,
and
beautifie
the
countenance
.
Therefore
(
Psalm
.
45.
)
it
is
called
,
The
oile
of
gladnesse
.
Hence
it
was
that
in
their
Feasts
and
Nuptial
banquets
,
they
anointed
themselves
.
The
oyle
of
gladnesse
is
opposed
to
mourning
;
and
in
this
sense
the
Spirit
of
God
may
well
be
compared
to
oyle
;
for
he
is
the
Comforter
as
well
as
the
Sanctifier
.
And
this
is
part
of
the
meaning
in
the
Text
,
at
least
by
way
of
consequent
.
For
where
the
Spirit
of
God
doth
witnesse
and
seale
to
the
true
believer
,
that
is
many
times
accompanied
with
great
joy
and
consolation
.
Ointment
and
perfume
rejoyce
the
heart
,
(
saith
Solomon
,
Prov.
27.
9.
)
How
much
more
will
those
inward
and
effectual
operations
of
Gods
Spirit
?
It
is
true
,
joy
and
reall
godlinesse
are
many
times
separated
from
one
another
.
The
chariots
of
a
godly
soule
,
many
times
goe
heavily
for
want
of
this
oyle
in
the
wheeles
.
Onely
we
are
to
know
,
that
there
is
an
aptitude
and
fitnesse
in
the
connexion
betweene
grace
and
consolation
,
godlinesse
and
delight
.
Pray
therefore
for
this
anointing
of
Gods
Spirit
,
even
to
fill
thy
heart
with
joy
unspeakable
.
For
this
will
make
thee
like
Elijah
,
goe
to
Heaven
in
a
fiery
Chariot
.
Thy
duties
,
thy
performances
,
these
will
have
more
vigour
and
activity
in
them
.
Thirdly
,
Oyle
was
used
to
refresh
those
that
were
weary
.
The
Jewes
did
use
it
to
those
who
travailed
,
by
way
of
restauration
(
as
it
were
)
to
(
Luke
7.
46.
)
that
woman
anointed
Christs
feet
with
ointment
.
This
was
done
for
refocillation
after
lassitude
.
And
thus
also
the
Spirit
of
God
,
with
his
gracious
effects
,
doth
wonderfully
exhilarate
and
cheer
the
heart
after
many
wearisome
labours
and
temptations
.
The
body
is
not
so
much
subject
to
wearinesse
and
restlesnesse
,
as
the
soule
is
.
The
way
to
Heaven
is
a
streight
and
narrow
way
.
Hence
the
Spirit
of
God
is
like
ointment
to
refresh
us
in
these
laborious
exercises
:
arguments
taken
from
the
nature
of
the
Gospel
,
from
the
excellency
and
usefulnesse
of
Gods
promises
;
these
doe
administer
much
spiritual
ease
and
content
to
the
soul
.
Fourthly
,
Oyle
was
used
to
those
who
were
wounded
,
as
being
of
special
operation
to
heale
their
wounds
.
Therefore
Luke
10.
34.
the
good
Samaritane
tooke
oyle
and
poured
it
into
the
wounds
of
that
man
of
Jericho
.
And
now
that
man
was
but
once
wounded
,
whereas
the
godly
man
receiveth
many
wounds
several
wayes
;
sometimes
through
his
owne
carelesnesse
,
and
negligence
,
he
wounds
his
owne
heart
sadly
;
sometimes
God
for
special
ends
seemeth
to
wound
him
with
the
wounds
of
an
angry
one
.
Oh
then
how
blessed
is
it
to
have
oyle
poured
into
these
bleeding
wounds
!
Yet
of
such
suppling
and
mollifying
efficacy
is
the
Spirit
of
God
to
afflicted
consciences
for
sinne
.
And
if
you
aske
,
What
is
this
oyle
that
is
to
be
poured
into
such
wounds
?
I
answer
,
It
is
the
balme
of
Gilead
,
the
oyle
of
the
Gospel
,
the
precious
promises
that
are
in
Christ
.
The
Spirit
of
God
doth
anoint
the
soul
with
this
oyle
,
and
thereby
the
heart
recovereth
of
those
sad
and
deadly
wounds
which
the
Law
,
and
the
guilt
of
sinne
had
made
upon
it
.
Fifthly
,
Oyntment
hath
its
peculiar
smell
and
fragrancy
,
it
recreateth
the
nostrils
of
others
.
Not
onely
they
that
have
the
ointment
,
but
others
(
Cantic.
1.
3.
Chap.
4.
10.
)
so
greatly
affected
with
the
smell
of
Christs
ointments
.
What
is
that
,
but
onely
the
lovelinesse
and
excellency
in
the
Lord
Christ
,
which
a
gracious
soul
is
so
deeply
affected
with
?
For
this
it
is
,
that
the
Virgins
are
said
to
love
him
.
By
Virgins
are
meant
sincere
and
upright
persons
,
these
follow
Christ
because
of
the
savour
of
his
ointments
.
It
is
not
any
carnal
advantage
,
or
worldly
respect
,
but
the
meere
preciousnesse
that
is
in
him
,
as
a
Mediatour
,
and
as
the
husband
of
the
soule
,
that
maketh
the
godly
thus
presse
after
him
.
Now
as
it
is
thus
with
Christ
,
so
it
ought
to
be
with
Christians
.
As
a
man
cannot
hide
the
smell
of
his
ointments
,
but
others
will
be
refreshed
with
it
;
so
it
ought
to
be
with
a
Christian
;
all
his
whole
life
should
be
a
sweet
savour
,
and
a
precious
odour
;
there
should
be
that
in
his
conversation
,
which
should
make
every
one
that
beholdeth
him
to
be
in
love
with
him
:
They
should
love
to
be
in
his
company
,
in
his
presence
.
As
they
say
of
the
Dove
,
when
it
hath
any
precious
ointment
poured
on
it
,
it
maketh
all
the
rest
flocke
after
it
.
Especially
this
should
make
all
the
godly
take
heed
of
those
things
that
will
make
Religion
to
stinke
,
or
their
persons
to
be
vile
and
abominable
before
others
.
Solomon
saith
,
A
dead
flie
falling
into
a
box
of
ointment
,
will
make
it
to
stinke
,
Eccles.
10.
1.
If
a
dead
flie
,
what
then
will
a
dead
toad
,
or
a
piece
of
a
dead
dogge
?
Such
carrion
must
needs
make
a
man
to
be
abhorred
.
The
very
consideration
that
thou
art
anointed
,
ought
to
work
upon
thee
so
farre
,
as
to
do
nothing
that
may
make
thee
to
be
abhorred
.
Sixthly
,
Oyle
was
used
to
mollifie
and
soften
things
that
were
harsh
and
stiffe
.
So
(
Isaiah
10.
27.
)
the
yoke
is
said
to
be
destroyed
,
because
of
the
anointing
.
Thus
the
graces
of
Gods
Spirit
are
to
the
soule
,
they
soften
and
mollifie
the
hardnesse
of
thy
heart
.
How
often
doth
it
melt
thy
stubborne
soule
,
and
make
thee
kindly
relent
under
all
that
subbornnesse
and
disobedience
which
thou
hast
shewed
to
God
?
Seventhly
,
Oyle
was
used
to
comfort
and
strengthen
men
in
their
limbs
.
And
having
done
all
things
,
to
stand
,
as
it
is
Ephes.
6.
13.
What
more
is
to
be
said
to
this
point
,
will
come
in
upon
the
other
metaphorical
termes
.
Therefore
let
us
improve
this
.
And
First
,
We
see
what
a
glorious
and
excellent
title
the
name
of
a
Christian
is
,
for
that
signifieth
as
much
as
one
anointed
.
If
thou
art
a
Christian
in
deed
,
as
well
as
in
name
,
thou
hast
this
anointing
and
unction
that
is
here
spoken
of
.
How
farre
then
are
all
prophane
and
wretched
sinners
from
the
reality
of
this
name
?
What
have
they
to
doe
with
the
name
,
who
are
so
contrary
to
the
thing
it self
?
Art
thou
anointed
,
that
smellest
of
the
very
flames
of
hell
?
Thy
tongue
,
thy
actions
doe
all
discover
it
.
There
are
no
sonnes
of
Boanerges
that
can
thunder
terribly
enough
against
such
reproaches
and
dishonours
,
yea
blasphemies
to
the
holy
name
and
profession
of
Christianity
.
Use
2.
Of
Instruction
.
What
is
a
special
preservative
against
all
heresies
and
damnable
opinions
?
even
this
spiritual
unction
.
For
that
doth
not
onely
illuminate
the
minde
,
but
sanctifie
the
heart
also
.
And
if
a
man
have
never
so
much
knowledge
by
education
,
and
other
meanes
,
if
he
hath
not
also
this
spiritual
teaching
,
he
is
a
ready
prey
for
the
Devil
.
Onely
you
must
know
,
that
this
unction
is
not
speedily
,
and
in
an
instant
accomplished
in
the
people
of
God
,
it
is
successively
,
and
by
degrees
.
Even
as
it
was
with
the
Lord
Christ
,
though
he
was
anointed
to
be
the
Lord
of
his
people
,
and
he
had
the
right
to
this
even
from
his
Incarnation
,
yet
the
actual
exercise
,
and
manifestation
of
this
was
not
compleated
,
till
his
Ascension
into
his
glory
.
Thus
the
spiritual
unction
of
Gods
people
will
not
be
fully
finished
,
till
they
are
made
perfect
in
Heaven
.
And
therefore
for
the
present
,
both
their
knowledge
,
and
their
graces
are
but
in
part
;
which
consideration
should
keepe
us
from
being
scandalized
;
if
we
see
that
even
those
believers
,
who
yet
have
all
received
this
unction
from
God
,
if
in
things
not
fundamentall
they
differ
from
one
another
.
Use
3.
Of
Exhortation
,
To
wicked
men
,
to
take
heed
how
they
persecute
,
or
oppose
these
anointed
ones
;
how
contemptible
and
vile
they
may
be
in
thy
eyes
,
it
is
no
matter
;
you
see
how
the
Lord
hath
dignified
them
,
he
hath
set
his
mark
upon
them
:
what
you
doe
against
them
,
he
taketh
as
done
against
himselfe
;
they
are
as
the
apple
of
his
eye
.
David
when
but
cutting
off
a
piece
of
Saul's
garment
,
was
smitten
in
his
heart
,
because
he
was
the
Lords
anointed
;
yet
that
was
onely
an
external
unction
,
Saul
had
not
the
spiritual
anointing
.
Do
thou
therefore
take
heed
of
reproaching
,
deriding
and
persecuting
such
as
God
hath
anointed
with
the
graces
of
his
Spirit
.
Use
4.
Of
Admonition
to
all
the
Godly
,
that
they
should
doe
nothing
unsuitably
to
this
anointing
.
Heresies
and
impieties
doe
not
agree
with
this
excellent
composition
.
Thy
spiritual
ointment
is
to
discover
it selfe
in
all
companies
,
in
all
temptations
,
in
all
exercises
.
The
more
,
precious
ointment
is
stirred
,
the
sweeter
it
smelleth
:
So
the
more
God
afflicteth
thee
,
chastizeth
thee
,
the
more
he
doth
pound
thee
(
as
it
were
)
in
the
mortar
,
the
more
doth
thy
preciousnesse
manifest
thy selfe
.
We
reade
,
(
Matthew
26.
7
,
13.
)
that
when
a
woman
poured
an
Alabaster
box
of
precious
ointment
upon
Christs
head
,
that
Christ
did
so
farre
encourage
her
,
that
he
said
,
Wheresoever
the
Gospel
should
be
preached
,
there
also
should
this
,
that
the
woman
had
done
,
for
a
memorial
of
her
.
And
yet
when
thou
confessest
Christ
in
the
midst
of
a
wicked
generation
,
when
thou
art
ready
to
part
with
all
for
Christ
,
when
he
requireth
it
,
thou
doest
more
for
Christ
,
than
this
woman
did
.
Look
then
to
thy self
,
that
all
thoughts
,
all
words
and
actions
favour
of
this
ointment
;
whatsoever
is
of
sinne
and
lust
within
thee
,
thinke
that
is
of
the
dung-hill
,
that
is
of
vomit
and
filthy
mire
.
SERM.
CXXXIII
.
Gods
People
are
his
sealed
ones
.
2
COR.
1.
22.
Who
hath
also
sealed
us
,
WE
come
to
the
second
noble
Priviledge
which
the
Apostle
attributeth
to
the
Corinthians
,
for
although
we
told
you
the
same
benefit
is
represented
under
three
metaphoricall
similitudes
,
yet
every
one
of
them
hath
a
distinct
notion
,
as
this
of
sealing
hath
from
that
of
anointing
,
though
both
intend
the
confirmation
and
establishment
mentioned
in
the
former
verse
:
Some
Popish
Writers
would
from
hence
prove
their
spurious
non-instituted
Sacraments
,
as
by
anointing
they
would
have
their
oylin
baptism
;
as
also
in
their
extreme
unction
established
;
and
by
sealing
their
Sacrament
of
Confirmation
,
wherein
likewise
they
use
their
chrisme
and
oil
,
blasphemously
calling
it
oleum
salutis
,
the
oyl
of
salvation
.
Hence
they
tell
us
confirmation
is
usually
called
in
antiquity
signaculum
,
and
the
obsignation
of
the
holy
Ghost
,
bringing
this
Text
for
the
proof
thereof
,
as
Vicecomes
a
great
Popish
Ritualist
,
lib.
1.
&
2.
de
confirmatione
,
would
make
us
beleeve
:
but
first
this
Interpretation
confuteth
that
of
Stapleton
,
who
limits
the
interpretation
to
Ministers
only
;
whereas
Baptism
,
Confirmation
,
and
extreme
Unction
were
applyed
to
private
Christians
:
and
secondly
,
they
are
never
yet
able
to
prove
any
such
Sacrament
,
of
confirmation
,
as
they
speak
of
:
Indeed
in
Antiquity
there
was
Confirmation
used
in
the
Church
of
God
;
When
persons
baptized
in
their
infancy
were
afterwards
by
Church-officers
called
to
account
about
their
knowledge
and
Christian
life
;
wherein
if
approved
,
they
were
commended
by
prayer
to
God
for
their
establishment
in
the
Christian
faith
against
all
persecutions
and
oppositions
:
The
use
whereof
Calvin
wisheth
were
brought
again
into
the
Church
of
God
;
as
being
advantagious
to
prevent
heresies
,
as
also
to
reprove
the
carelesnesse
and
negligence
of
parents
about
the
education
of
their
children
;
but
as
for
that
abominable
abuse
of
this
afterwards
in
Popery
,
making
a
Sacrament
thereof
,
adding
thereunto
many
Popish
and
ridiculous
ceremonies
;
This
is
a
noisome
weed
,
not
any
plant
of
Gods
planting
:
We
are
therefore
to
enquire
what
is
the
Sealing
that
here
beleevers
are
said
to
have
from
God
,
and
that
will
appear
to
be
a
metaphor
taken
from
men
,
who
for
severall
ends
make
use
of
seals
,
and
so
accordingly
it
is
to
be
applyed
to
that
work
of
Gods
spirit
,
which
is
in
the
hearts
of
beleevers
:
All
which
will
better
appear
in
the
opening
of
the
doctrine
,
which
is
,
That
the
people
of
God
are
his
sealed
ones
.
To
improve
which
truth
,
Consider
,
First
,
That
we
reade
of
an
active
sealing
and
a
passive
sealing
:
An
active
sealing
is
,
when
we
by
profession
or
otherwise
do
give
our
Testimony
to
the
Truths
of
God
,
for
when
a
man
receiveth
the
Word
of
God
as
his
Truth
,
and
doth
accordingly
manifest
this
in
his
life
;
herein
he
doth
seal
to
God
:
So
the
Evangelist
John
,
chap
3.
33.
He
that
hath
received
his
Testimony
,
hath
set
to
his
seal
that
God
is
true
.
By
which
expression
,
you
see
of
what
necessity
faith
in
the
Word
of
God
is
,
with
the
profession
thereof
in
our
lives
:
It
is
a
sealing
that
God
is
true
:
insomuch
that
he
who
beleeveth
not
,
as
much
as
in
him
lieth
,
maketh
God
a
lyar
.
Oh
consider
this
,
thou
who
art
tempted
to
unbeleef
,
to
distrust
,
not
to
rest
upon
the
Promises
of
God
.
What
an
hainous
sin
is
this
,
not
to
give
testimony
to
Gods
Truth
?
but
this
we
are
not
to
speak
of
:
Therefore
there
is
a
passive
sealing
,
which
we
reade
applyed
to
Christ
,
and
to
all
beleevers
:
To
Christ
,
thus
Joh.
6
,
27.
For
him
hath
God
the
Father
sealed
:
How
was
that
?
when
by
the
wonderfull
miracles
that
were
wrought
,
he
was
confirmed
to
be
the
Messias
.
And
then
for
beleevers
they
are
said
to
be
sealed
not
only
in
this
place
,
but
Eph.
1.
13.
and
Eph.
4.
30.
Thus
you
see
the
people
of
God
have
a
sealing
.
But
in
the
next
place
,
Gods
sealing
of
his
people
is
twofold
,
either
visible
or
invisible
,
externall
or
internall
;
Gods
visible
sealing
was
again
twofold
,
extraordinary
ordinary
;
extraordinary
were
the
miracles
and
wonderful
signes
,
which
many
beleevers
did
in
the
first
plantation
of
the
Gospel
:
Thus
Paul
cals
miracles
the
signes
of
his
Apostleship
,
2
Cor.
12.
12.
and
they
are
said
to
be
a
sign
to
those
that
beleeve
not
,
1
Cor.
14.
22.
Now
some
would
have
this
sealing
,
which
beleevers
are
said
to
receive
,
meant
of
these
extraordinary
miracles
,
which
were
visible
to
the
world
;
but
that
cannot
be
,
partly
because
all
true
beleevers
in
those
dayes
had
them
not
,
and
some
who
were
not
true
beleevers
did
partake
of
them
;
and
partly
because
that
was
but
for
a
season
,
while
the
Gospel
was
first
preached
:
whereas
the
Scripture
speaketh
of
such
a
sealing
,
as
the
godly
may
have
in
all
ages
,
even
till
their
redemption
.
In
the
next
place
there
are
visible
ordinary
seals
,
such
are
the
two
Sacraments
of
baptism
and
the
Lords
Supper
;
for
as
circumcision
is
called
Rom.
4.
11.
the
seal
of
the
righteousneste
of
faith
,
so
that
is
to
be
applyed
to
every
other
Sacrament
being
of
the
genericall
nature
thereof
:
It
is
true
,
the
Apostle
in
this
Text
and
other
places
,
may
happily
allude
to
this
Sealing
in
the
Sacrament
,
which
is
visible
and
externall
;
but
because
the
outward
application
of
these
is
to
the
unregenerate
and
hypocrite
,
as
well
as
the
truly
godly
:
therefore
the
Apostle
meaneth
a
further
thing
,
even
some
proper
priviledge
that
is
peculiar
to
the
godly
only
,
and
that
invisibly
or
spiritually
in
our
hearts
,
as
the
next
words
shew
,
the
earnest
of
the
spirit
in
our
hearts
;
So
that
as
the
anointing
is
a
spirituall
invisible
thing
,
thus
also
must
the
sealing
be
:
Therefore
before
we
come
to
declare
the
nature
and
use
of
this
obsignation
:
Let
us
consider
what
is
implied
in
the
metaphor
of
sealing
,
for
thereby
we
shall
in
part
be
brought
to
understand
the
admirable
nature
thereof
.
And
first
,
Sealing
of
the
godly
,
doth
imply
the
precious
and
excellent
esteem
they
have
with
God
;
for
so
amongst
men
,
those
things
are
sealed
up
by
us
,
as
we
account
precious
:
None
use
to
seal
up
dung
and
pibbles
in
a
bag
.
Thus
Hag.
2.
23.
God
promiseth
Zerubbabel
,
he
will
make
him
as
a
signet
,
because
he
had
chosen
him
,
that
is
,
he
should
be
very
precious
and
dear
to
him
as
the
diamond
in
a
ring
.
Therefore
we
have
that
expression
,
Jer.
22.
22.
Though
Coniah
were
the
signet
of
my
right
hand
(
saith
God
)
yet
I
would
pluck
him
from
thence
,
that
is
,
though
never
so
dear
to
him
;
We
have
also
the
Church
praying
,
Can.
8.
6.
Set
me
as
a
seal
upon
thy
heart
,
as
a
seal
upon
thy
arm
:
As
these
who
dearly
love
any
were
wont
to
have
their
image
engraven
upon
the
rings
they
did
wear
on
heir
hands
,
to
have
them
continually
in
remembrance
.
Thus
the
Church
prayeth
that
she
may
be
put
as
a
seal
even
upon
the
heart
of
Christ
:
so
that
by
this
expression
is
meant
the
preciousnesse
,
the
high
esteem
God
hath
of
them
;
they
are
his
Jewels
,
they
are
his
peculiar
treasure
;
and
therefore
it
is
that
he
doth
thus
seal
them
.
2.
Sealing
is
for
the
safety
and
preservation
of
any
ohing
,
that
we
would
not
sealed
it
with
his
own
signet
,
that
so
there
might
be
no
hope
of
having
Daniel
released
;
and
thus
God
sealeth
his
people
by
special
grace
preserving
them
,
that
they
shall
never
totally
and
finally
be
lost
,
though
Satan
be
never
so
watchful
to
destroy
them
:
They
are
sealed
,
and
therefore
they
shall
certainly
persevere
;
but
because
this
will
come
more
fully
in
the
next
particular
,
I
passe
it
over
.
3.
Sealing
doth
not
only
imply
safety
,
but
security
also
against
such
danger
that
is
imminent
upon
us
:
God
sealeth
his
people
,
that
the
destruction
which
is
consuming
of
others
may
passe
them
by
.
Thus
we
reade
in
Ezechiel
,
cap.
9.
4.
when
the
Angel
was
to
destroy
the
inhabitants
of
Jerusalem
,
yet
there
was
a
command
given
to
set
a
mark
upon
the
foreheads
of
such
as
did
sigh
and
cry
for
the
abominations
thereof
:
When
the
Egyptians
likewise
were
to
be
destroyed
,
they
passed
by
every
house
that
had
blood
sprinkled
upon
the
posts
thereof
.
Rahabs
red
thread
was
like
a
seal
to
preserve
her
from
destruction
,
and
her
family
;
hence
Rev.
7
,
4.
we
reade
of
many
thousands
of
Gods
servants
sealed
in
the
foreheads
;
and
they
were
therefore
sealed
,
that
they
might
be
preserved
from
desolation
:
This
sealing
was
not
any
external
mark
,
no
more
than
the
mark
of
the
beast
was
,
but
that
reall
profession
of
Christ
which
they
put
forth
in
the
midst
of
all
dangers
,
not
defiling
themselves
with
the
impurities
of
others
.
And
thus
God
doth
still
seal
his
people
,
that
Satan
though
he
desire
to
winnow
and
sift
them
,
yet
is
not
able
to
devour
them
as
his
prey
.
Oh
what
unspeakable
mercy
is
this
,
when
the
justice
of
God
goeth
with
a
drawn
sword
to
throw
such
and
such
into
hell
,
he
passeth
by
thee
because
thou
art
one
of
Gods
sealed
people
.
Fourthly
,
Sealing
is
for
the
differencing
and
discriminating
of
persons
;
Thus
spirituall
sealing
,
for
thereby
we
are
not
only
distinguished
from
the
heathenish
world
,
but
from
every
hypocrite
in
the
Church
of
God
:
Though
many
may
go
sar
in
profession
,
in
parts
,
in
gifts
,
so
as
to
be
admirable
in
the
eyesof
others
,
yet
none
have
this
sealing
but
the
truly
godly
man
.
Every
gifted
man
is
not
this
sealed
beleever
;
None
hath
this
but
the
true
childe
of
God
:
The
spirit
of
God
doth
not
seal
,
but
where
it
hath
sanctified
;
Therefore
Fifthly
,
This
sealing
doth
suppose
the
work
of
grace
truly
wrought
in
a
man
,
Sealing
doth
not
make
him
godly
properly
,
but
supposeth
him
so
:
Thus
Eph.
1.
13.
after
ye
beleeved
ye
were
sealed
:
there
was
first
the
work
of
sanctification
,
and
then
of
obsignation
.
It
is
true
Zanchy
upon
that
place
maketh
sealing
to
be
the
impression
of
grace
upon
the
heart
,
even
as
in
sealing
the
print
of
the
seal
is
stamped
upon
the
wax
;
and
so
farre
we
may
yeeld
that
the
encrease
of
grace
and
confirmation
therein
is
a
sealing
of
the
spirit
;
but
yet
to
speak
exactly
this
sealing
is
after
the
work
of
grace
in
the
soul
:
Even
as
it
is
in
the
Sacraments
:
The
externall
signe
or
seal
doth
not
make
the
promise
,
but
supposeth
it
,
so
in
this
inward
sealing
,
grace
is
not
thereby
wrought
in
us
,
unlesse
it
be
in
the
further
degrees
thereof
,
but
doth
confirm
that
which
is
in
us
:
and
thus
seals
are
to
confirm
contracts
,
not
make
them
as
is
to
be
shewed
;
yet
though
it
be
not
the
divine
impression
of
grace
,
yet
this
seal
is
alwaies
supposed
;
God
doth
not
set
to
his
seal
to
a
blank
,
and
hereby
this
sealing
is
distinguished
from
all
carnal
presumption
,
and
the
delusions
of
Satan
,
for
the
devil
hath
as
it
were
his
sealing
,
he
confirmeth
and
establisheth
men
in
hereticall
doctrines
,
and
they
are
ready
to
take
this
for
the
obsignation
of
Gods
own
spirit
;
when
heretiques
give
their
bodies
to
be
burnt
,
professing
they
have
much
peace
and
joy
of
conscience
;
Here
the
Kings
Seal
is
conterfeited
,
as
it
were
;
They
make
a
diabolicall
delusion
,
to
be
the
holy
sealing
of
Gods
Spirit
.
Thus
as
in
sanctification
,
there
is
the
true
work
of
Gods
grace
,
and
a
counterfeit
,
that
which
doth
resemble
and
is
like
it
;
so
in
the
witnessing
and
sealing
of
Gods
Spirit
,
there
also
may
be
a
resemblance
of
it
,
which
yet
is
not
that
glorious
priviledge
indeed
:
only
as
a
man
that
is
awake
doth
certainly
know
he
is
so
,
and
not
in
a
dream
,
though
men
in
a
dream
imagine
themselves
to
be
awake
,
when
they
are
deceived
.
Thus
where
the
sealing
of
Gods
Spirit
is
,
there
the
authority
and
light
of
it
doth
powerfully
discover
it self
to
be
of
God
:
even
as
the
Sun
by
its
own
light
doth
discover
it self
to
be
the
Sun
;
though
they
that
think
they
have
it
may
be
deceived
,
yet
those
that
have
it
are
sure
they
do
enjoy
it
.
Hence
Sixthly
,
This
sealing
doth
imply
secrecy
and
privacy
;
That
which
is
closely
Deut.
32.
34.
Is
not
this
laid
up
in
store
with
me
,
and
sealed
up
among
my
treasures
?
saith
God
.
Thus
also
Iob
saith
,
cap.
14.
17.
his
transgression
was
sealed
up
in
a
bag
;
God
did
take
speciall
notice
of
it
in
time
to
punish
it
;
Now
in
this
sense
also
we
may
apply
this
sealing
of
Gods
Spirit
:
It
is
very
secret
,
hidden
and
unknown
,
and
that
in
a
twofold
respect
.
1.
The
nature
of
it
is
a
mystery
,
and
hardly
unfolded
;
Insomuch
that
as
the
lamb
in
the
Revelation
was
found
only
worthy
to
open
the
seals
.
Thus
onely
men
enlightned
by
the
Spirit
of
God
,
and
experimentally
taught
of
him
,
can
savourily
explain
this
.
Come
to
the
Learned
and
most
eminent
men
devoid
of
spirituall
discerning
,
and
whose
senses
are
not
exercised
evangelically
,
who
have
not
the
Spirit
of
Adoption
effectually
working
in
them
,
and
they
can
no
more
speak
with
understanding
to
this
point
,
then
Nicodemus
did
to
the
doctrine
of
regeneration
.
He
will
say
with
those
in
the
Prophet
Isay
,
cap.
29.
11.
I
cannnot
reade
this
book
,
for
it
is
sealed
.
But
then
2.
The
secrecy
of
it
is
discovered
,
because
none
know
what
it
is
,
but
he
that
hath
it
.
As
none
knoweth
what
Parents
affections
are
but
parents
;
none
knoweth
what
love
is
,
but
he
that
loveth
:
So
none
know
what
this
sealing
of
Gods
Spirit
is
,
but
he
that
doth
partake
of
it
:
Therefore
this
sealing
is
compared
to
other
things
,
Rev.
2.
17.
to
the
hidden
manna
:
There
was
the
manna
that
did
fall
from
heaven
,
of
which
all
did
eat
promiscuously
;
and
then
there
was
the
manna
hidden
in
the
ark
.
The
godly
man
is
said
to
eat
of
this
:
It
is
likewise
called
the
white
stone
,
which
is
a
note
of
absolution
,
and
justification
when
accused
,
and
that
with
a
new
name
upon
it
,
which
none
knoweth
,
save
he
that
receiveth
it
.
By
this
expression
it
is
clear
,
that
the
nature
and
efficacy
of
of
this
Sealing
is
understood
only
by
those
who
enjoy
it
;
and
therefore
no
unregenerate
man
is
able
to
conceive
rightly
about
it
,
no
more
than
a
blinde
man
can
about
the
Sunne
:
yea
,
the
godly
man
himself
,
though
he
feel
it
,
yet
he
cannot
expresse
it
to
another
:
Even
as
we
cannot
expresse
the
life
we
live
unto
another
;
we
feel
it
,
but
cannot
describe
it
.
Lastly
,
Which
is
the
chiefest
of
all
,
and
most
principally
intended
in
this
expression
,
Sealing
was
to
confirm
and
secure
all
contracts
and
bargains
made
amongst
Ieremiah
cap.
32.
10.
when
he
purchased
some
land
,
he
had
the
evidence
sealed
:
In
which
respect
some
understand
that
place
,
2
Tim.
2.
19.
The
foundation
of
the
Lord
standeth
sure
having
this
seal
:
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
understand
not
the
foundation
of
an
house
,
because
that
doth
not
use
to
be
sealed
,
but
a
contract
or
bargain
;
to
which
a
seal
is
annexed
,
but
that
is
not
so
probable
;
only
in
the
generall
,
seals
are
chiefly
to
secure
and
confirm
:
and
for
this
end
it
is
,
that
we
have
the
Spirit
of
God
sealing
;
for
the
sense
of
our
unworthinesse
and
guilt
doth
make
us
very
propense
to
diffidence
,
to
distrust
,
to
continuall
fears
about
Gods
love
to
us
:
and
therefore
as
we
need
the
Spirit
of
God
to
sanctifie
us
,
so
also
to
witnesse
and
seal
unto
us
,
which
is
more
largely
to
be
treated
of
.
SERM.
CXXXIV
.
Of
Gods
Spirit
Sealing
his
People
.
2
COR.
1.
22.
Who
hath
also
sealed
us
.
WHat
is
comprehended
in
the
expression
of
sealing
hath
been
already
declared
:
I
shall
therefore
in
the
next
place
consider
of
,
and
compare
some
equivalent
Texts
of
Scripture
with
this
,
and
then
from
those
conjoyned
we
may
be
able
to
finde
out
the
nature
of
this
obsignation
;
for
although
our
principall
endeavour
is
to
be
made
partaker
of
it
,
yet
it
is
very
necessary
in
its
kinde
to
know
what
it
is
:
Though
it
cannot
be
denied
but
many
of
Gods
people
may
have
it
,
and
yet
not
give
the
definition
of
it
;
Even
as
they
may
beleeve
and
be
regenerated
,
and
not
happily
be
able
to
give
an
exact
description
of
these
things
.
As
many
a
man
hath
health
,
may
sleep
well
,
and
The
first
Text
,
which
will
afford
much
light
to
this
we
are
upon
,
is
that
famous
place
set
like
a
beacon
upon
the
mount
,
and
much
agitated
between
Papists
and
Protestants
in
the
doctrine
of
assurance
,
Rom.
8.
18.
where
the
spirit
it self
is
said
to
bear
witnesse
with
our
spirit
,
that
we
are
the
children
of
God
.
I
shall
not
insist
upon
the
controversies
on
this
place
,
either
grammaticall
or
reall
,
but
take
the
positive
truth
plainly
delivered
:
Here
the
godly
,
who
all
have
the
spirit
of
God
,
first
sanctifying
and
leading
them
on
in
all
their
waies
,
whereby
they
are
said
to
be
spiritually
minded
,
are
in
the
next
place
declared
to
have
the
spirit
of
God
in
another
manner
working
upon
them
,
and
that
is
to
witnesse
with
our
spirit
.
So
that
the
spirits
Testimony
is
not
single
and
immediate
,
as
when
there
was
a
voice
heard
,
saying
,
This
is
my
beloved
Sonne
.
No
such
Enthusiastical
impressions
and
impulses
are
to
be
dreamed
of
,
but
mediately
and
conjunctly
with
our
spirits
;
By
it
our
consciences
are
so
enlightned
that
we
are
thereby
enabled
to
be
perswaded
,
that
we
are
the
Children
of
God
;
for
that
you
see
is
the
object
of
the
Testimony
,
that
is
the
matter
witnessed
,
that
we
are
the
children
of
God
.
You
see
then
,
here
is
no
encouragement
for
the
Popish
doctrine
of
doubting
;
nay
,
when
they
go
the
highest
,
allowing
a
moral
certitude
,
such
which
excludeth
all
fear
to
the
contrary
,
yet
it
doth
not
rise
up
high
enough
to
this
glorious
priviledge
spoken
of
.
For
as
with
the
spirit
in
Sanctification
of
us
,
moral
vertues
came
far
short
of
the
graces
and
fruit
of
the
spirit
;
So
doth
an
humane
perswasion
from
the
sincerity
of
our
conscience
within
us
,
of
this
witnessing
and
sealing
of
Gods
Spirit
.
A
second
Text
reducible
to
this
,
is
Gal.
4.
6.
Because
ye
are
sons
,
God
hath
sent
forth
the
spirit
of
his
Sonne
into
your
hearts
,
crying
,
Abba
,
Father
.
This
Because
ye
are
sinnes
;
Therefore
none
but
the
Sonnes
of
God
have
this
priviledge
:
Children
of
the
devil
cannot
pretend
to
this
.
Thou
who
art
not
born
of
God
stand
aloo●
off
,
this
doth
not
belong
to
thee
:
As
thou
knowest
not
what
it
meaneth
,
yea
,
with
Esau
,
for
thy
mo●sels
,
dost
prophanely
despise
this
priviledge
;
so
neither
doth
God
give
such
childrens
bread
to
dogs
,
or
Pearls
to
swine
.
Again
,
God
hath
sent
the
spirit
of
his
Sonne
,
you
see
our
Son-ship
is
built
upon
Christs
Sonship
;
our
Son-ship
of
Adoption
is
established
upon
that
Son-ship
which
is
by
nature
in
him
.
He
doth
not
speak
here
of
that
eternal
mission
of
the
Holy
Ghost
,
proceeding
from
the
Father
and
the
Sonne
,
but
a
temporal
one
bestowed
on
beleevers
;
and
he
saith
,
the
spirit
of
his
Son
,
because
by
Christs
death
this
spirit
in
its
peculiar
operation
,
is
as
it
were
purchased
for
the
godly
:
For
had
not
Christ
made
an
atonement
,
the
Spirit
of
God
could
not
have
been
given
us
,
either
for
sanctification
or
consolation
.
Further
,
This
is
sent
into
our
hearts
,
not
into
our
memories
or
mindes
only
;
for
the
temporary
beleever
hath
some
superficial
and
vanishing
perswasion
of
Gods
favour
towards
him
;
but
it
is
sent
into
our
hearts
,
implying
the
full
,
deep
,
and
through
possession
that
it
hath
of
the
godly
.
Lastly
,
Here
is
the
notable
and
glorious
effect
,
it
maketh
us
to
cry
,
that
is
,
fervently
,
confidently
,
and
boldly
;
God
,
Father
;
Abba
,
Father
.
Some
reade
it
indicatively
in
this
sense
,
God
is
my
Father
;
Some
by
way
of
wish
and
prayer
;
it
cometh
all
to
one
.
These
are
two
words
signifying
the
same
thing
,
teaching
us
;
that
both
Jew
and
Gentile
is
indulged
this
priviledge
,
or
else
it
's
germinated
for
assurance
sake
:
Oh
then
how
unquiet
and
restlesse
should
the
people
of
God
be
,
till
they
finde
this
work
of
the
spirit
of
Adoption
upon
them
?
Thou
daily
enquirest
after
the
spirit
in
its
sanctification
of
thee
,
how
it
maketh
thee
more
heavenly
,
how
it
mortifieth
thy
lusts
;
and
dost
mourn
because
thou
dost
not
partake
of
it
in
a
greater
measure
.
Why
doth
not
thy
soul
also
long
after
the
fruit
of
this
spirit
of
Adoption
in
thee
?
Dost
thou
observe
how
it
subdueth
thy
slavish
fears
?
how
it
inclineth
thee
to
a
filiall
and
Evangelicall
affection
towards
God
as
a
Father
?
I
tell
thee
,
thy
life
is
never
a
Gospel-life
till
this
be
obtained
.
As
therefore
these
blinde
men
cryed
,
Jesus
have
mercy
on
us
,
though
the
Disciples
reproved
them
,
and
bid
them
hold
their
peace
;
so
also
let
it
be
with
thee
:
whatsoever
temptations
,
guilt
and
fears
,
thy
heart
suggesteth
to
the
contrary
,
do
thou
notwithstanding
boldly
cry
,
God
my
Father
.
The
third
Text
to
illustrate
this
,
1
Cor.
2
,
12.
Now
we
have
received
,
not
the
spirit
of
the
world
,
but
the
spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
freely
given
us
of
God
.
Here
we
see
two
principles
opposed
as
contrary
to
one
another
,
the
spirit
of
the
world
,
and
the
spirit
of
God
;
and
he
who
hath
the
spirit
of
God
,
hath
it
for
this
end
partly
,
that
he
might
know
the
things
which
God
hath
freely
given
him
;
implying
,
that
without
this
spirit
we
could
not
discern
of
these
things
:
Even
as
if
a
man
had
not
a
rationall
soul
bestowed
upon
him
,
he
could
not
discern
the
things
of
reason
,
but
would
be
as
a
beast
.
So
did
not
God
bestow
his
spirit
upon
us
,
we
were
no
wayes
able
to
discern
of
those
Gospel-mercies
which
are
bestowed
upon
us
.
He
saith
,
which
are
freely
given
us
,
us
in
particular
,
that
we
might
not
think
he
speaketh
of
the
priviledges
of
the
Gospel
in
the
generall
,
remission
of
sins
,
and
sanctification
in
the
generall
,
but
as
applyed
to
this
and
that
subject
:
So
that
if
a
man
have
no
more
than
the
spirit
of
the
world
,
if
he
have
not
as
yet
this
spirit
of
God
,
dwelling
in
him
,
he
is
not
a
fit
auditor
for
this
truth
.
If
Aristotle
thought
not
young
persons
fit
auditors
for
his
morall
Philosophy
,
how
much
more
are
we
to
judge
every
man
,
though
of
never
such
abilities
and
parts
,
yet
if
destitute
of
the
spirit
of
God
,
altogether
incapable
of
this
truth
?
Therefore
the
spiritual
hearers
are
only
such
who
can
give
their
testimony
to
these
things
.
There
must
be
a
spiritual
life
,
a
spiritual
foundation
,
before
there
can
be
this
spiritual
superstruction
.
A
fourth
Text
is
,
1
Joh.
3.
24.
and
indeed
that
Apostle
doth
often
speak
to
that
he
who
keepeth
Gods
Commandements
,
dwelleth
in
him
,
and
he
in
him
.
Whereas
it
might
be
said
,
how
shall
we
know
that
he
dwelleth
in
us
?
May
we
not
be
deluded
and
deceived
?
No
(
saith
he
)
hereby
we
know
that
he
abideth
in
us
by
the
spirit
which
he
hath
given
us
:
and
lest
any
man
,
though
living
loosely
and
carnally
,
should
pretend
to
this
spirit
,
he
saith
,
They
that
have
it
keep
his
Commandements
.
Thus
doubtings
and
sinnefull
diffidence
is
excluded
on
one
hand
,
and
all
carnal
presumption
on
the
other
hand
.
The
last
Text
to
bring
in
assistance
to
this
truth
,
shall
be
,
1
John
5.
8
,
three
Witnesses
on
earth
,
as
he
had
before
in
heaven
,
viz.
water
,
and
the
bloud
,
and
the
spirit
.
Now
although
there
be
many
perplexed
controversies
about
this
passage
,
yet
I
shall
pitch
upon
that
which
is
most
probable
,
without
further
disquieting
of
you
.
It
seemeth
to
be
without
doubt
that
the
Apostle
alludeth
to
the
legall
administrations
,
wherein
there
was
bloud
for
expiation
,
and
water
for
cleansing
:
by
which
is
represented
justification
and
sanctification
;
and
these
being
wrought
in
us
,
do
evidently
witnesse
,
that
Jesus
is
the
Christ
,
and
Sonne
of
God
.
We
finding
these
glorious
effects
upon
our
souls
,
cannot
but
acknowledge
that
Doctrine
;
but
because
these
are
not
enough
of
themselves
,
seeing
that
sanctified
and
justified
persons
may
be
under
great
discouragements
,
therefore
he
addeth
the
Spirit
also
.
It
is
true
,
the
same
spirit
is
said
to
be
a
witnesse
in
heaven
,
but
that
was
because
of
the
extraordinary
and
visible
Testimony
that
it
gave
to
Christ
;
but
here
it
speaketh
of
the
witnesse
it
giveth
on
earth
;
and
that
must
be
the
sealing
spoken
off
in
other
places
;
for
he
saith
,
verse
6.
It
is
the
spirit
that
beareth
witnesse
,
because
the
spirit
is
truth
,
having
there
also
mentioned
water
and
bloud
:
Verse
10.
he
seith
,
He
that
beleeveth
on
the
Sonne
of
God
,
hath
the
witnesse
in
himself
.
Thus
you
see
that
as
God
hath
abundantly
provided
for
the
holinesse
of
his
people
by
his
spirit
,
to
quicken
them
up
therein
;
so
also
for
the
assurance
and
consolation
of
his
children
,
to
establish
them
therein
.
Oh
how
greatly
are
we
indebted
unto
the
Lord
Jesus
Christ
,
who
giveth
us
his
Spirit
not
only
to
leade
us
into
the
truth
,
and
mortifie
the
deeds
of
the
flesh
,
but
also
to
fill
us
with
comfort
,
and
to
assure
us
that
we
are
the
children
of
God
:
So
that
it
is
the
duty
of
the
Ministers
of
the
Gospel
,
not
only
to
improve
the
former
truth
,
but
this
also
;
and
to
presse
you
upon
the
sealing
work
of
Gods
Spirit
,
as
well
as
the
sanctifying
:
Hath
not
the
Spirit
of
God
this
Name
given
it
,
to
be
called
the
Comforter
,
John
14.
and
shall
we
divide
the
operations
of
Gods
Spirit
,
minding
him
as
he
is
an
holy
spirit
,
but
not
a
comforting
Spirit
?
Having
thus
informed
you
what
the
Scripture
declareth
in
this
matter
;
I
The
sealing
of
Gods
Spirit
may
be
described
after
this
manner
:
It
is
a
supernaturall
and
gracious
work
of
Gods
Spirit
upon
the
hearts
of
sanctified
persons
,
in
a
secret
and
unspeakable
manner
;
whereby
they
are
confirmed
and
established
in
the
Covenant
of
grace
,
as
belonging
to
them
in
particular
;
by
such
means
which
God
hath
appointed
thereunto
,
that
through
the
sence
thereof
they
may
daily
walk
more
and
more
boldly
,
joyfully
,
and
thankefully
,
notwithstanding
all
discouragements
to
the
contrary
,
till
they
be
made
compleatly
happy
in
heaven
.
I
have
made
this
description
the
larger
,
because
I
would
take
in
every
particular
considerable
about
it
,
as
much
as
may
be
.
And
First
,
I
give
two
Qualifications
or
Adjuncts
to
this
work
of
Gods
gracious
.
Supernatural
;
and
that
if
we
respect
either
rectified
nature
or
corrupted
nature
:
Rectified
nature
,
for
Adam
in
the
state
of
integrity
,
though
he
was
made
perfectly
holy
,
yet
he
had
not
this
Gospel-sealing
;
no
more
then
he
was
in
Christ
,
as
a
Mediatour
:
for
had
he
been
thus
sealed
,
he
would
certainly
have
persevered
;
and
although
Adam
was
partaker
of
the
holy
Ghost
,
yet
it
was
as
he
is
the
third
person
,
not
as
the
spirit
of
Christ
,
viz.
purchased
by
his
death
for
those
that
are
his
,
so
that
in
this
respect
we
may
say
,
this
sealing
is
a
priviledge
above
the
nature
of
Adam
,
while
considered
before
his
apostacy
:
but
then
I
call
it
supernaturall
,
chiefly
in
respect
of
corrupted
nature
;
for
as
man
naturally
of
himself
hath
no
power
to
that
which
is
gracious
,
so
neither
to
that
which
is
comfortable
and
joyfull
.
All
the
world
,
all
Ministers
and
Angels
,
cannot
powr
one
drop
of
this
assurance
and
joy
into
thy
soul
,
unlesse
the
Spirit
of
God
inable
thee
thereunto
.
As
it
is
supernaturall
,
so
it
is
gracious
;
for
this
floweth
from
the
former
:
There
is
nothing
in
thee
to
deserve
this
establishing
;
as
Gods
grace
sanctifying
found
thee
dead
in
thy
sinnes
,
so
his
sealing
and
comforting
findeth
thee
in
a
guilty
despairing
way
:
and
therefore
as
God
might
leave
every
prophane
man
to
wallow
in
his
lusts
,
and
so
let
him
perish
;
thus
also
might
he
forsake
every
guilty
conscience
under
the
burthen
of
thy
sinnes
,
and
suffer
thee
to
be
a
Cain
,
to
be
a
Judas
,
even
to
fall
from
an
hell
here
into
an
hell
hereafter
:
So
that
not
only
by
grace
we
are
sanctified
,
but
by
grace
we
are
healed
.
Blesse
God
for
any
establishment
of
soul
against
fears
and
doubts
,
as
well
as
for
victory
against
any
lusts
:
It
is
meerly
of
Free-grace
that
we
are
thus
sealed
.
In
the
next
place
,
Secondly
,
we
have
the
generall
nature
of
it
,
with
the
The
work
of
Gods
Spirit
:
It
is
true
,
in
the
Text
it
is
said
,
That
God
doth
seal
us
;
and
so
whatsoever
works
there
are
,
ad
extra
,
from
God
to
the
creature
,
they
are
all
common
to
the
three
Persons
:
yet
there
is
a
peculiar
order
and
appropriation
which
the
Scripture
taketh
notice
of
;
So
that
it
is
made
the
work
of
the
Father
to
send
his
Sonne
into
the
world
:
It
is
made
the
work
of
the
Sonne
,
to
offer
up
himself
a
Sacrifice
for
our
sinnes
;
And
it
is
made
the
proper
work
of
Gods
Spirit
,
to
apply
the
benefits
of
Christs
death
to
our
souls
;
therefore
sanctification
is
attributed
to
the
Spirit
,
so
also
consolation
and
sealing
thereunto
.
Thus
the
Texts
we
mentioned
formerly
give
all
this
work
to
the
Spirit
of
God
,
as
in
an
appropriated
manner
,
doing
this
for
us
:
It
is
not
then
of
our selves
,
or
of
our
own
power
;
that
we
can
obtain
this
priviledge
,
but
it
is
wrought
alone
by
Gods
Spirit
:
As
we
have
no
free-will
to
the
grace
of
God
,
so
neither
to
the
comforts
.
God
as
he
is
called
a
God
of
all
grace
,
so
a
God
of
all
consolation
:
and
Gal.
5.
Joy
is
the
fruit
of
Gods
Spirit
,
as
well
as
Faith
,
Love
,
and
Repentance
are
in
other
places
attributed
to
God
.
But
you
will
say
,
It
may
easily
be
granted
,
that
a
man
being
dead
in
sinne
,
he
needeth
the
mighty
work
of
Gods
Spirit
to
raise
him
up
,
and
to
give
spiritual
life
;
but
doth
it
follow
,
that
he
needeth
the
same
spirit
to
establish
and
assure
him
of
Gods
love
?
Yes
,
no
doubt
but
that
the
same
Spirit
of
God
,
which
bringeth
thee
out
of
the
gulf
of
thy
lusts
,
must
also
out
of
the
gulf
of
thy
doubts
and
fears
.
It
's
as
impossible
for
thee
to
have
comfort
of
thy self
,
as
grace
of
thy self
;
And
therefore
you
see
the
Scripture
speaking
of
this
twofold
operation
of
Gods
Spirit
,
as
being
necessary
to
antidote
against
our
twofold
corruption
:
and
the
grounds
of
this
necessity
of
Gods
Spirit
are
these
.
First
,
The
heart
of
a
man
is
naturally
opposite
to
any
thing
that
is
spirituall
:
Secondly
,
We
need
the
Spirit
of
God
to
this
sealing
,
because
that
which
doth
oppose
this
,
is
indeed
nothing
but
the
fruit
of
sinne
running
down
another
channel
:
He
that
once
lived
in
divers
pleasures
,
did
continually
grieve
the
holy
Spirit
of
God
;
Let
this
man
finde
the
guilt
of
sinne
;
Let
the
Law
wound
and
sting
him
,
then
he
grieveth
the
comforting
spirit
of
God
by
fears
and
doubts
:
No
wonder
then
,
if
it
must
be
Gods
Spirit
only
that
sealeth
,
because
that
alone
can
remove
the
guilt
within
thee
,
that
only
can
take
off
these
objections
,
these
discouragements
that
are
upon
the
soul
:
As
God
raised
an
East-winde
that
suddenly
delivered
Pharaoh
from
those
Locusts
that
molested
him
:
(
this
was
miraculous
,
none
could
do
it
but
God
)
so
it
is
the
Spirit
of
God
that
alone
can
take
off
the
heavy
burthen
of
sinne
upon
thee
:
It
is
Gods
Spirit
alone
that
can
overrule
thy
conscience
,
that
can
pacifie
it
,
that
can
comfort
it
:
It
is
the
Spirit
of
Adoption
that
maketh
us
cry
,
Abba
,
Father
;
but
more
of
this
may
come
in
afterwards
.
SERM.
CXXXV
.
A
further
Discovery
of
the
Spirits
sealing
the
People
of
God
.
2
COR.
1.
22.
Who
hath
also
sealed
us
.
THe
third
particular
in
the
Description
of
the
Spirits
sealing
,
cometh
to
-
1.
Of
Inhesion
.
And
-
2.
Of
Predication
.
First
,
Of
Inhesion
;
so
it
is
said
to
be
the
work
of
Gods
Spirit
upon
the
hearts
of
the
godly
.
For
after
this
manner
the
Scripture
speaketh
,
He
hath
sent
his
Spirit
into
our
hearts
,
Gal.
4.
6.
And
in
this
Text
,
He
hath
given
the
earnest
of
the
Spirit
in
our
hearts
.
By
this
expression
is
denoted
that
deep
,
radicated
and
full
possession
,
which
the
Spirit
of
God
hath
upon
the
hearts
of
true
believers
.
So
that
hereby
is
excluded
that
vanishing
and
superficial
perswasion
,
which
may
be
in
a
temporary
believer
,
of
his
interest
in
Christ
.
As
a
temporary
believer
hath
something
like
true
faith
,
like
true
joy
,
and
like
true
grace
upon
the
soul
:
so
he
hath
also
something
like
this
sealing
,
and
like
this
assured
perswasion
upon
his
heart
.
Therefore
as
the
former
is
much
disputed
,
and
it
doth
greatly
exercise
tender
hearts
,
viz.
How
they
may
know
when
they
are
carried
on
in
the
work
of
sanctification
,
beyond
those
inchoate
and
imperfect
workings
,
which
an
hypocrite
may
have
:
So
this
latter
also
doth
cause
great
sollicitude
and
care
of
spirit
in
many
gracious
souls
.
How
shall
they
know
their
assurance
is
not
a
delusion
,
is
not
a
false
perswasion
arising
out
of
an
inordinate
love
to
their
own
selves
?
For
the
Devil
doth
not
only
transform
himself
into
an
Angel
of
light
,
as
light
is
taken
for
holinesse
;
but
also
as
it
is
taken
for
comfort
.
Now
amongst
other
characteristical
differences
,
this
is
one
,
the
perswasion
of
a
godly
man
is
more
full
,
plenary
and
powerfull
.
Even
as
sanctifying
grace
entereth
efficaciously
into
the
heart
,
so
also
doth
this
sealing
grace
;
whereas
what
hypocrites
feel
is
in
a
confused
general
and
flashy
way
;
neither
is
it
drawn
out
upon
permanent
and
enduring
motives
.
Although
doctrinal
characters
given
by
the
most
able
Ministers
of
the
Gospel
,
are
not
enough
to
make
us
find
out
this
difference
in
our selves
,
without
a
rectified
constitution
of
the
powers
of
the
soul
within
,
unlesse
we
attain
to
that
qualification
spoken
of
by
the
Apostle
,
Heb.
5.
14.
who
by
reason
of
use
or
habit
,
or
perfection
,
as
the
word
may
be
rendred
,
have
their
senses
exercised
to
discerne
between
good
and
evil
.
This
Text
is
much
to
be
pressed
upon
you
.
For
it
is
not
every
godly
man
at
first
that
can
separate
the
precious
from
the
vile
in
his
soul
;
but
there
must
be
an
habitual
use
of
the
senses
this
way
.
Where
mark
also
the
Apostle
attributeth
to
the
soul
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
metaphorical
manner
:
That
as
the
taste
,
when
well
constituted
,
is
able
to
discern
between
bitter
and
sweet
;
the
eye
between
white
and
black
,
the
ear
between
what
is
melodious
,
and
what
is
harsh
and
displeasing
:
Thus
the
soul
of
a
godly
man
,
being
used
to
heavenly
and
spiritual
things
,
can
know
what
is
of
God
,
and
what
is
of
Satan
,
or
of
nature
in
him
.
For
you
must
know
,
there
may
be
four
principles
of
operations
in
us
.
1.
Nature
,
and
that
when
polished
with
education
,
and
moral
principles
,
may
appear
very
glorious
.
2.
Satan
,
insinuating
himself
as
a
subtil
Serpent
,
as
an
Angel
of
light
,
imitating
the
works
of
God
,
though
he
cannot
efficaciously
work
the
heart
to
any
thing
;
all
that
he
doth
is
by
suggestion
,
and
moving
the
imaginative
and
sensitive
part
of
a
man
.
3.
There
is
the
Spirit
of
God
,
and
that
worketh
in
us
either
in
a
common
way
by
gifts
and
assistance
,
or
by
a
sanctifying
way
.
Now
is
there
not
required
much
spiritual
skill
and
experience
to
discern
which
is
which
of
all
these
?
So
that
it
is
no
wonder
,
if
he
require
these
senses
to
be
exercised
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
word
from
those
who
did
exercise
themselves
in
the
Heathenish
games
,
and
that
naked
,
thereby
to
fit
and
prepare
themselves
to
be
more
agile
,
and
expedite
for
that
service
.
In
this
dispute
therefore
,
enquire
not
onely
for
doctrinal
symptomes
,
and
signes
of
this
sealing
of
Gods
Spirit
,
but
heartily
pray
for
these
exercised
senses
in
spiritual
things
.
The
other
subject
is
,
the
subject
of
predication
,
of
whom
it
is
affirmed
,
that
they
have
this
sealing
of
Gods
Spirit
,
and
that
is
sanctified
persons
.
We
speak
of
adult
persons
;
for
it
is
plain
,
that
infants
,
though
they
may
be
sanctified
,
yet
because
not
having
actual
faith
,
they
neither
have
this
sealing
.
And
if
you
ask
,
Have
all
the
sanctified
persons
of
God
this
sealing
?
Have
none
the
sanctification
of
the
Spirit
,
but
they
must
also
have
the
witnessing
of
the
Spirit
?
I
answer
this
Question
,
because
of
great
practical
importance
,
shall
(
God
assisting
)
be
handled
by
it self
,
after
the
description
hath
been
explained
.
That
which
I
shall
here
take
notice
of
,
is
,
That
sanctification
is
necessarily
presupposed
to
this
sealing
.
A
great
Prince
will
not
set
his
seal
to
dung
,
to
make
an
impression
there
;
neither
will
God
to
an
heart
unsanctified
.
For
as
in
matter
of
Doctrine
,
God
will
not
vouchsafe
miracles
to
confirm
that
which
is
a
lie
;
neither
in
practicals
will
the
Spirit
of
God
witnesse
to
that
heart
,
which
is
not
made
holy
.
For
indeed
it
should
witnesse
a
lie
in
such
a
case
,
informing
such
they
are
the
sonnes
of
God
,
when
indeed
they
are
the
children
of
the
Devil
.
This
order
of
Gods
Spirits
first
sanctifying
,
and
then
sealing
is
clear
,
Ephes.
1.
13.
In
whom
after
ye
believed
ye
were
sealed
.
Those
eminent
Divines
,
who
defined
faith
to
be
assurance
,
making
it
the
same
with
the
sealing
of
Gods
spirit
,
are
gravelled
at
this
Text
,
and
therefore
make
this
Objection
,
If
faith
be
assurance
,
be
the
sealing
,
how
doth
the
Text
say
,
After
we
believed
,
we
were
sealed
.
To
this
therefore
Piscator
answereth
,
not
yeelding
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
should
be
rendred
,
Having
beleeved
,
as
of
a
thing
past
,
but
beleeving
,
as
in
the
present
:
but
there
is
too
much
forcing
in
this
interpretation
.
Others
,
they
consider
of
faith
,
as
it
hath
two
parts
,
Illumination
of
minde
,
and
fiducial
assurance
.
Now
(
say
they
)
the
Apostle
meaneth
by
faith
,
the
former
work
of
faith
;
and
so
the
meaning
is
,
After
you
were
enlightned
to
know
the
truth
,
you
were
confirmed
and
assured
:
but
that
opinion
making
faith
justifying
to
be
an
assurance
,
that
Christ
is
mine
,
is
justly
refused
.
It
is
plain
then
,
that
when
the
Spirit
of
God
hath
in
order
of
nature
(
for
in
time
they
may
be
both
together
)
sanctified
a
man
throughout
,
whereby
he
is
made
a
new
creature
,
then
the
Spirit
of
God
,
maketh
this
glorious
stamp
upon
him
,
then
he
giveth
him
this
seal
,
as
an
honourable
priviledge
,
whereby
he
may
know
himself
to
be
the
Lords
.
Even
as
in
antiquity
,
none
might
have
seals
,
but
persons
of
honour
and
dignity
.
So
that
the
natural
and
unregenerate
person
is
to
stand
aloof
off
;
thou
hast
nothing
to
do
in
this
priviledge
;
thou
art
not
the
man
,
whom
the
great
King
of
Heaven
and
earth
,
doth
purpose
thus
to
honour
.
We
proceed
in
the
Description
,
and
there
we
meet
with
the
formal
Nature
of
it
,
wherein
it
doth
essentially
consist
with
the
object
thereof
.
The
Nature
of
In
confirming
and
establishing
the
heart
of
a
man
.
For
this
is
the
chief
and
usual
end
of
seals
,
to
ratifie
a
thing
,
and
to
make
it
no
longer
uncertain
and
doubtfull
:
And
to
this
property
doth
the
Scripture
chiefly
attend
.
For
whereas
the
soul
,
though
sanctified
;
is
apt
to
be
in
daily
fears
and
doubts
,
about
Gods
favour
and
grace
towards
it
;
it
fluctuateth
up
and
down
,
having
no
subsistency
;
the
Spirit
of
God
cometh
and
consolidateth
the
soul
,
inabling
it
to
rest
satisfied
in
this
,
that
God
is
his
God
,
that
his
sinnes
are
pardoned
,
that
he
is
become
a
reconciled
Father
in
Christ
.
And
if
you
say
,
Why
do
we
not
need
the
Spirit
of
God
to
do
this
?
Cannot
we
by
our
graces
,
by
our
repentance
and
holy
life
,
sufficiently
establish
our
own
souls
in
peace
?
No
,
by
no
means
;
we
need
the
Spirit
of
God
to
comfort
,
as
you
heard
,
as
well
as
to
sanctifie
;
and
that
for
these
Reasons
,
First
,
It
is
very
hard
for
a
man
,
whose
guilty
conscience
doth
presse
him
and
condemn
him
daily
,
telling
him
,
that
he
hath
deserved
at
Gods
hands
to
be
eternally
tormented
in
hell
;
not
to
thinke
,
because
God
may
doe
thus
,
that
therefore
he
will
do
so
.
In
such
terrours
and
affrights
we
look
more
to
what
we
have
deserved
,
we
look
more
to
what
God
may
do
,
then
what
he
will
:
we
are
naturally
suspicious
,
and
think
the
worst
of
God
,
even
as
we
doe
to
man
.
If
we
have
offended
a
man
greatly
,
and
it
lieth
in
his
power
to
undo
us
,
we
are
never
quiet
,
we
cannot
but
think
,
when
ever
the
opportunity
is
,
he
will
be
avenged
,
and
therefore
we
dare
not
trust
him
.
Yea
though
we
have
given
no
just
cause
,
if
others
have
taken
up
an
unkind
spirit
towards
us
,
we
expect
nothing
else
from
them
,
but
our
ruine
,
when
it
is
in
their
power
.
Therefore
for
all
Saul's
tears
and
good
works
to
David
,
yet
he
would
never
trust
him
.
Now
although
there
be
no
cause
for
us
to
have
such
suspicious
thoughts
about
God
;
for
he
hath
graciously
promised
that
he
will
receive
us
:
insomuch
as
not
to
believe
him
herein
,
is
to
give
more
credit
to
a
man
,
whose
words
many
times
satisfie
us
,
than
to
God
,
who
is
truth
it self
:
yet
the
heart
being
guilty
and
full
of
fears
doth
work
in
this
doubtfull
manner
about
God
.
How
hard
is
it
to
bring
the
afflicted
sinner
to
good
perswasions
about
God
,
and
that
though
by
promises
,
and
other
wayes
God
hath
so
abundantly
provided
against
such
distrust
?
Here
then
is
the
reason
,
why
we
need
the
sealing
of
Gods
Spirit
,
we
cannot
perswade
our selves
but
God
will
doe
what
he
may
do
,
and
what
we
have
deserved
.
And
A
second
Reason
followeth
upon
the
former
,
We
can
hardly
be
perswaded
,
that
the
great
and
good
things
which
we
stand
in
need
of
,
God
will
ever
bestow
upon
us
,
who
are
so
unworthy
of
them
.
Can
a
beggars
daughter
be
perswaded
,
that
a
great
King
will
marry
her
?
But
here
is
a
farre
greater
disproportion
.
What
will
the
great
God
of
Heaven
,
so
holy
,
so
full
of
majesty
,
look
graciously
upon
me
,
and
not
only
forgive
me
my
sinnes
,
but
advance
me
to
eternal
glory
?
These
things
are
very
improbable
.
Shall
Joseph
be
freed
not
only
from
the
prison
,
but
promoted
to
the
greatest
honour
in
the
Land
,
next
to
the
King
?
Who
would
have
believed
it
?
And
thus
it
is
here
;
the
soul
having
low
and
humble
thoughts
of
it self
,
cannot
be
perswaded
,
that
the
great
God
of
Heaven
will
look
upon
such
despicable
wretches
as
they
are
.
3.
The
way
of
evangelical
confidence
,
with
the
comfortable
effects
thereof
,
are
wholly
supernatural
.
And
therefore
no
wonder
,
if
we
need
the
Spirit
of
God
4.
We
need
the
Spirit
to
confirm
us
,
because
the
flesh
within
us
,
is
full
of
objections
,
and
bringeth
many
plausible
arguments
against
it
.
Insomuch
that
what
Bellarmine
and
other
subtil
Papists
bring
as
Engines
to
demolish
this
foundation
,
are
very
sutable
to
the
corrupt
heart
.
For
they
think
,
the
heart
is
very
deceitfull
,
there
is
much
hypocrisie
;
I
may
think
I
do
that
for
God
,
which
I
do
for
vain-glory
;
that
I
am
humbled
for
sinne
,
when
worldly
motives
only
afflict
me
.
Again
,
flesh
doth
doth
suggest
,
there
may
be
much
unknown
evil
in
thee
,
thy
heart
may
be
worse
than
thou
takest
it
to
be
.
Though
the
Sea
seeme
calme
sometimes
,
yet
there
are
dangerous
Rocks
under
the
water
:
and
thus
though
outwardly
there
may
appear
much
tendernesse
,
yet
there
may
be
a
rock
in
the
bottome
.
Furthermore
,
the
flesh
may
suggest
,
Wilt
thou
be
perswaded
of
Gods
favour
to
thee
in
particular
?
Is
not
this
to
enter
into
Gods
secrets
?
Is
not
this
to
climb
up
into
Heaven
in
an
arrogant
manner
?
Yea
,
is
not
this
the
way
to
nourish
security
in
thee
,
and
make
thee
presume
of
Gods
favour
,
though
thy
iniquities
be
never
so
many
and
grosse
?
Lastly
,
The
flesh
telleth
thee
of
former
sins
,
thou
didst
once
wallow
in
,
as
also
the
present
failings
,
that
thy
own
soul
doth
frequently
condemn
thee
for
.
Now
are
not
these
very
plausible
?
Do
they
not
importune
to
diffidence
?
And
certainly
these
would
overwhelme
thee
,
did
not
the
Spirit
of
God
overcome
all
,
and
support
thee
against
them
.
Yea
5.
We
need
the
Spirit
of
God
to
seal
us
,
because
the
Devil
is
very
busie
and
active
in
destroying
this
perswasion
.
He
knoweth
that
those
who
enjoy
this
priviledge
,
walk
with
joy
,
peace
,
thankfulnesse
,
with
strength
and
activity
in
the
wayes
of
God
;
therefore
to
weaken
them
herein
,
that
their
graces
may
wither
,
he
tempteth
about
their
comforts
,
that
they
may
wither
:
thus
the
Devil
as
he
opposeth
the
Spirit
of
God
in
its
holinesse
,
called
therefore
the
unclean
spirit
;
so
he
doth
also
in
its
comforting
effects
,
and
therefore
is
called
the
tempter
.
Yea
2
Cor.
2.
we
reade
how
active
he
was
to
have
the
incestuous
person
humbled
for
his
sinnes
,
even
swallowed
up
with
too
much
sorrow
.
And
do
not
many
of
Gods
people
feel
this
experimentally
?
Doe
they
not
see
they
should
sink
and
fall
into
all
horrour
and
despair
,
did
not
the
Spirit
of
God
support
?
Little
doe
the
natural
men
of
the
world
apprehend
what
the
agonies
and
spiritual
conflicts
are
,
which
a
tempted
soul
endureth
in
this
case
.
Lastly
,
The
Spirit
of
God
must
seal
us
,
because
this
assurance
is
not
obtained
in
a
natural
way
,
as
if
we
had
perfectly
obeyed
the
will
of
God
,
and
therefore
we
merited
pardon
;
but
it
is
by
the
gracious
promises
of
God
made
to
a
believer
,
though
accompanied
with
infirmities
.
Indeed
if
it
were
thus
,
that
we
could
purge
out
all
sinne
from
our selves
,
and
be
perfect
in
every
good
work
,
then
assurance
would
naturally
follow
:
as
the
Saints
in
Heaven
,
because
cleansed
from
all
sinne
,
cannot
doubt
of
Gods
favour
:
but
our
establishment
is
more
upon
the
promises
of
grace
without
us
,
than
any
thing
that
is
within
us
;
while
we
behold
our
own
unworthinesse
,
and
are
deeply
humbled
under
it
,
yet
even
then
are
we
inabled
to
assure
our selves
of
the
grace
of
God
towards
us
.
SERM.
CXXXVI
.
Of
the
Object
,
Manner
and
End
of
the
Spirits
sealing
.
2
COR.
1.
22.
Who
hath
also
sealed
us
.
THe
next
particular
considerable
in
this
Description
of
the
Spirits
sealing
,
Promises
of
Grace
,
as
belonging
to
a
sanctified
person
in
particular
;
and
herein
doth
the
most
expresse
and
efficacious
effect
of
this
sealing
appear
,
that
it
particularizeth
the
Promises
of
grace
;
what
is
spoken
generally
,
that
it
doth
bring
home
in
a
peculiar
manner
to
our
own
breast
.
What
is
it
to
hear
of
health
,
if
it
be
not
thy
health
?
What
of
wealth
,
if
not
thy
wealth
?
So
what
comfort
is
it
to
hear
of
a
Christ
,
if
not
thy
Christ
?
To
know
there
are
blessed
and
precious
promises
,
if
they
doe
not
belong
to
thee
?
Doe
not
the
Devils
know
in
the
general
,
that
Christ
is
a
Saviour
,
that
there
are
excellent
promises
declared
in
the
Word
?
But
they
are
miserable
and
wretched
howsoever
,
because
not
applicable
unto
them
.
We
may
therefore
divide
Faith
according
to
the
object
thereof
.
First
,
Into
a
general
Faith
,
whereby
we
are
carried
out
to
believe
the
whole
word
of
God
upon
a
divine
motive
,
whether
it
be
the
historical
or
comminatory
part
,
as
well
as
the
promissory
.
Thus
whatsoever
is
revealed
in
the
Scripture
,
though
it
be
but
an
appendix
to
any
History
,
as
that
Sauls
father
had
asses
,
though
we
cannot
call
it
an
Article
of
the
faith
,
yet
when
sufficiently
propounded
to
us
,
then
not
to
believe
,
argueth
a
wicked
,
and
an
obstinate
spirit
,
because
we
despise
the
authority
of
God
,
and
his
testimony
in
that
particular
,
though
but
little
.
Secondly
,
There
is
a
special
Faith
,
and
that
I
call
,
The
worke
of
Gods
whereby
a
man
is
enabled
to
believe
the
promissory
part
in
the
Scripture
,
whereby
he
believeth
this
truth
,
that
Jesus
Christ
is
a
Saviour
to
those
that
believe
in
him
.
And
this
the
Papists
,
yea
and
others
too
,
make
all
the
faith
that
is
required
of
us
;
that
this
is
it
,
which
doth
justifie
us
;
but
very
absurdly
.
Thirdly
,
There
is
a
particular
Faith
,
and
that
is
,
When
the
Spirit
of
God
doth
enable
us
to
receive
Christ
as
our
Christ
,
to
apply
the
promises
as
belonging
to
us
in
particular
.
To
say
with
Thomas
,
My
Lord
,
my
God
:
And
with
Paul
,
Galat.
2.
Who
loved
me
,
and
gave
himself
for
me
.
Such
a
particular
faith
is
not
onely
possible
,
but
a
duty
,
of
which
much
excellent
and
profitable
Discourse
might
be
made
;
but
I
forbear
,
because
I
am
to
treat
of
it
(
God
assisting
)
upon
another
account
.
Therefore
for
the
present
,
you
are
to
know
,
that
this
worke
of
Gods
Spirit
in
confirming
and
sealing
of
us
,
is
especially
manifested
in
this
particular
,
and
appropriating
way
of
the
promises
of
grace
,
as
our
portion
.
Therefore
it
is
said
to
cause
us
to
call
God
Father
;
which
implieth
,
our
peculiar
interest
and
propriety
in
him
.
Doe
not
then
be
discouraged
from
this
Canaan
,
because
of
the
Anakims
that
are
in
the
way
.
Fear
not
to
call
God
thy
Father
,
though
thou
findest
many
discouragements
within
thee
.
The
Devil
would
not
have
thee
taste
of
this
honey
.
But
I
proceed
;
and
the
next
particular
in
the
Description
,
is
the
Manner
,
First
,
By
the
meanes
God
hath
appointed
thereunto
.
This
is
very
observable
;
for
hereby
this
gracious
worke
of
God
is
differenced
from
all
Enthusiastical
delusions
;
or
from
those
prophetical
extasies
,
which
the
Prophets
of
God
sometimes
did
partake
off
from
that
rapture
Paul
was
in
,
when
he
said
,
Whether
he
was
in
the
body
,
or
out
of
the
body
,
he
did
not
know
.
No
,
we
are
not
to
expect
such
immediate
operations
of
the
Spirit
upon
us
,
where
the
Spirit
shall
be
both
the
efficient
cause
,
and
the
object
also
.
Neither
may
we
hearken
after
some
voice
of
Gods
Spirit
,
or
immediate
testimony
within
,
saying
to
us
,
as
sometimes
a
voice
spake
to
Christ
,
This
is
my
beloved
Sonne
.
We
may
not
expect
,
that
Christ
should
say
to
thee
after
some
visible
manner
,
as
he
did
to
Mary
Magdalen
,
Be
of
good
comfort
,
thy
sinnes
are
forgiven
thee
.
We
are
not
to
hearken
to
such
Doctrines
that
may
presse
for
such
a
witnessing
;
but
we
must
give
care
to
what
the
Spirit
of
God
speaketh
in
the
Scripture
,
and
so
expect
to
have
this
confirmation
and
sealing
,
by
those
meanes
which
he
hath
appointed
.
Even
as
it
is
in
the
Doctrine
of
the
Scripture
;
it
is
the
Spirit
of
God
that
doth
fully
assure
the
hearts
of
believers
,
that
it
is
Gods
word
.
But
how
doth
it
thus
perswade
the
soul
?
Not
by
any
immediate
testimony
,
but
by
these
implanted
arguments
therein
,
as
the
holinesse
of
the
matter
,
the
majesty
of
the
style
,
&c.
by
which
this
undoubted
perswasion
is
wrought
in
us
.
Thus
it
is
in
this
worke
of
sealing
;
the
Spirit
of
God
,
though
it
be
the
efficient
cause
of
it
,
yet
it
is
in
such
an
order
and
way
,
as
he
hath
appointed
.
For
we
must
not
thinke
,
that
it
is
suitable
to
the
workings
of
Gods
Spirit
,
that
we
should
have
a
blinde
perswasion
in
us
,
whereby
we
are
assured
;
onely
we
know
not
why
,
and
we
are
not
able
to
give
any
reason
,
that
we
are
assured
,
but
because
we
are
assured
.
The
Spirit
of
God
attemperateth
its
operations
to
our
rational
nature
.
But
what
are
those
meanes
and
wayes
whereby
the
holy
Spirit
doth
thus
assure
us
?
They
are
either
External
,
or
Internal
.
External
are
two-fold
:
First
,
By
the
Sacraments
in
the
right
use
of
them
,
the
Spirit
of
God
doth
assure
us
.
Hence
you
heard
,
the
Sacraments
are
called
seales
;
neither
may
we
thinke
that
Christ
hath
appointed
these
Ordinances
in
a
barren
,
formal
,
and
empty
manner
.
No
,
God
will
accompany
his
owne
Ordinance
to
the
right
receiver
;
and
therefore
as
truly
,
as
he
received
the
bread
and
wine
,
so
truly
is
he
also
made
partaker
of
Christs
body
and
blood
.
Whereas
then
the
promises
are
indefinitely
propounded
,
the
Sacraments
they
are
particular
applied
,
and
by
these
the
Spirit
of
God
doth
assure
us
of
our
interest
in
the
promises
.
Secondly
,
Another
External
way
,
is
,
By
those
notes
and
markes
which
are
given
of
such
,
to
whom
the
promises
doe
belong
.
The
Scripture
doth
not
onely
declare
the
promises
,
but
characterizeth
the
persons
to
whom
they
doe
infallibly
belong
.
Insomuch
that
he
who
findeth
,
he
doth
truely
beleeve
and
repent
.
He
that
findeth
he
is
made
a
new
creature
,
such
an
one
may
as
undoubtedly
conclude
,
being
enabled
thereunto
by
the
Spirit
of
God
,
that
the
promises
doe
in
particular
belong
to
him
,
as
if
he
were
named
,
as
if
it
were
said
,
Thou
Thomas
,
and
Thou
John
,
thou
art
received
into
the
favour
of
God
.
So
that
this
particular
doth
evacuate
all
those
boasts
and
confidences
which
many
may
have
of
Gods
love
towards
them
,
seeing
the
marks
and
signs
are
not
applicable
unto
them
,
which
the
promises
do
require
.
But
these
I
call
External
.
There
are
Internal
Qualifications
,
by
which
the
Spirit
of
God
doth
thus
perswade
and
assure
us
,
not
that
they
are
a
cause
,
or
that
we
are
I
shall
not
enlarge
upon
these
,
having
had
opportunity
from
some
passages
in
this
Chapter
to
speak
thereunto
.
The
first
particular
signe
or
marke
by
which
the
Spirit
of
God
doth
interest
or
seale
unto
,
that
I
shall
instance
in
,
is
,
The
sanctified
and
savoury
improvement
of
afflictions
.
Such
as
are
chastened
from
the
Lord
,
and
taught
by
him
,
these
may
unquestionably
conclude
Gods
special
love
towards
them
.
Hebr.
12.
Revel
.
3.
The
Scripture
doth
in
those
places
abundantly
evidence
,
that
whosoever
is
a
sonne
of
God
,
is
afflicted
by
him
:
Insomuch
that
he
who
hath
no
chastisements
,
is
to
thinke
that
he
is
a
bastard
,
and
not
a
sonne
.
Now
this
is
not
to
be
understood
of
afflictions
themselves
meerly
as
so
,
but
as
sanctified
,
as
working
to
our
spirituall
good
.
And
when
they
have
this
blessed
fruit
,
it
is
as
comfortable
an
argument
,
to
be
assured
of
Gods
grace
towards
us
,
as
any
may
be
thought
on
.
The
Apostle
maketh
this
a
sure
effect
of
Predestination
,
Romans
8.
26.
He
did
also
predestinate
us
to
be
conformed
to
the
image
of
his
Sonne
,
which
is
partly
in
suffering
,
as
he
did
,
that
so
we
might
be
glorified
,
as
he
was
.
Look
then
with
a
more
comfortable
face
upon
afflictions
,
than
thou
hast
done
.
Doe
not
flie
from
them
with
fear
,
as
Moses
from
his
Rod
,
when
turned
into
a
Serpent
.
For
when
these
doe
worke
to
thy
spiritual
good
;
when
they
are
like
fire
to
make
the
gold
lesse
drossie
;
when
they
are
like
winnowing
,
to
purge
the
wheat
from
its
chaffe
;
then
know
,
this
is
an
assured
testimony
of
Gods
favour
.
Thou
needest
not
say
,
Who
will
goe
up
into
Heaven
?
What
messenger
will
come
immediately
from
God
to
perswade
my
soule
of
Gods
favour
towards
me
?
For
the
testimony
is
on
earth
,
it
is
neare
thee
,
doe
not
cast
thy
eyes
from
it
.
Secondly
,
A
second
signe
or
meanes
,
by
which
we
come
to
this
sealing
,
is
,
The
observation
and
experience
of
Gods
gracious
presence
in
us
,
and
with
us
,
whereby
we
are
preserved
from
some
,
and
kept
either
from
,
or
in
such
temptations
,
that
might
have
undone
us
.
When
we
finde
that
grace
accompanying
of
us
,
which
David
prayed
for
,
Psalm
19.
to
keep
us
back
from
sinning
.
As
the
childe
of
God
hath
the
Angels
of
Heaven
,
to
take
care
of
him
;
they
have
it
in
charge
,
to
hold
him
(
as
it
were
)
in
their
armes
,
as
a
Nurse
doth
her
little
childe
:
so
is
he
also
inwardly
fortified
by
inherent
grace
,
to
keepe
him
in
his
wayes
to
Heaven
,
he
hath
habitual
grace
,
and
actual
grace
,
and
he
hath
preventing
grace
,
and
co-operating
,
he
hath
exciting
and
persevering
grace
.
Now
that
man
who
observeth
how
richly
and
mercifully
the
grace
of
God
putteth
it selfe
forth
in
these
several
effects
;
how
often
,
when
he
is
ready
to
goe
astray
,
the
grace
of
God
seeketh
him
out
;
how
often
grace
prevented
and
excited
him
,
else
he
had
beene
swallowed
up
in
such
deepe
gulphs
of
sinne
;
he
(
I
say
)
that
findeth
such
prevenitng
,
concomitant
,
and
subsequent
grace
of
God
;
he
that
findeth
this
Rock
Christ
to
follow
him
with
gracious
effects
(
as
some
say
)
the
waters
out
of
the
Rock
followed
the
people
of
Israel
in
the
wildernesse
to
refresh
them
;
this
man
may
say
,
verily
God
is
here
,
verily
God
is
with
me
.
Lastly
,
The
Spirit
of
God
doth
give
us
Consolation
,
by
the
antecedent
workes
of
sanctification
,
Rom.
8.
9.
If
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
.
But
the
godly
they
have
received
the
Spirit
of
God
.
And
if
the
soul
,
which
is
the
spirit
of
a
man
,
manifest
it self
present
in
the
body
by
its
operations
;
shall
we
not
much
rather
thinke
,
that
the
Spirit
of
Christ
,
where
it
dwelleth
in
a
man
,
will
make
knowne
it selfe
?
Shall
we
have
these
coales
of
fire
in
our
bosome
,
and
not
perceive
them
?
Now
there
is
an
order
in
the
works
of
Gods
Spirit
,
which
we
also
must
attend
unto
,
and
not
think
to
have
one
before
the
other
.
The
order
is
this
,
the
Spirit
of
God
doth
1.
Enlighten
the
minde
.
2.
It
doth
sanctifie
the
will
and
affections
.
3.
It
doth
witnesse
and
seale
to
us
these
blessed
effects
.
To
looke
therefore
for
consolation
before
sanctification
,
is
preposterous
.
Oh
how
happy
is
it
,
when
the
childe
of
God
earnestly
seeketh
after
all
these
effects
upon
his
soule
,
and
that
in
the
order
God
hath
appointed
!
These
few
qualifications
may
suffice
;
by
these
and
the
like
the
Spirit
of
God
doth
confirme
.
Onely
you
must
know
,
these
doe
but
objectively
offer
themselves
,
if
the
Spirit
of
God
doth
not
rightly
constitute
our
inward
man
,
and
enable
us
,
all
these
blessed
effects
may
be
upon
our
soules
,
and
yet
we
be
disconsolate
,
as
if
we
had
them
not
.
Even
as
there
may
be
pleasant
flowers
in
a
garden
,
yet
if
we
have
not
light
,
we
cannot
see
them
.
So
that
the
cause
of
assurance
is
more
from
the
Spirit
of
God
efficiently
establishing
the
heart
,
than
from
these
qualifications
,
which
doe
objectively
onely
declare
themselves
:
Even
as
in
faith
dogmatically
assenting
to
divine
truths
,
the
work
of
Gods
Spirit
is
more
upon
the
understanding
,
giving
firmnesse
and
stedfast
adhesion
,
than
upon
the
motives
of
credibility
in
the
truths
themselves
.
But
what
is
necessary
to
a
fuller
clearing
of
this
,
will
upon
another
occasion
be
considered
.
I
proceed
to
the
last
thing
in
this
Description
,
and
that
is
,
the
final
cause
,
which
is
,
That
under
the
sense
of
this
we
might
live
boldly
,
&c.
I
say
,
under
this
sense
.
For
this
sealing
of
Gods
Spirit
,
doth
make
such
a
divine
impression
upon
the
soule
,
that
we
feele
it
,
and
perceive
it
not
indeed
bodily
,
as
we
doe
the
fire
that
burneth
,
but
rationally
and
spiritually
in
our
inward
man
.
So
that
not
onely
grace
is
from
Gods
Spirit
;
but
the
experimental
feeling
of
it
,
is
likewise
from
the
same
.
Hence
it
is
not
to
be
called
an
humane
,
but
divine
sense
.
For
a
gracious
constitution
is
required
to
feele
what
is
grace
,
and
to
discerne
the
effects
thereof
.
But
I
hasten
.
This
sense
and
apprehension
of
Gods
sealing
being
thus
experimentally
in
us
,
we
find
a
three-fold
advantage
thereby
.
First
,
We
walke
boldly
,
confidently
:
Insomuch
that
we
can
cry
Father
,
Ephes.
3.
12.
We
have
boldnesse
and
accesse
with
confidence
.
There
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
We
are
able
to
speake
any
thing
in
the
presence
of
God
;
whereas
in
fears
and
doubts
our
prayers
are
interrupted
,
we
question
whether
we
may
say
this
or
that
.
Secondly
,
Hereby
we
walke
comfortably
:
Yea
,
it
is
called
,
Joy
unspeakable
,
1
Pet.
1.
8.
and
Rom.
14.
17.
Peace
and
joy
in
the
Holy
Ghost
.
The
Kingdome
of
God
is
there
said
to
consist
in
this
.
Alas
,
how
contrary
doe
the
people
of
God
walke
to
this
Text
,
for
want
of
sealing
,
as
if
godlinesse
lay
in
doubts
,
in
fears
,
and
dejections
of
spirit
?
Surely
the
people
of
God
are
to
bewail
their
ignorance
and
low
principles
in
these
things
.
Thou
makest
thy self
to
be
like
an
heir
under
age
,
as
the
Apostle
alludeth
,
Gal.
4.
1.
and
so
not
differing
from
a
servant
;
whereas
the
Gospel-light
and
Evangelical
principles
set
home
by
the
Spirit
of
adoption
,
should
fill
thee
with
liberty
and
exceeding
great
joy
.
Lastly
,
Hereby
we
also
live
thankefully
,
never
satisfying
our selves
with
admiring
,
and
commending
the
unspeakable
and
unsearchable
riches
of
Gods
grace
.
Two
great
gulphs
the
Spirit
of
God
hath
delivered
thee
out
of
;
the
sinfull
lusts
and
corruptions
thou
didst
once
wallow
in
;
and
the
slavish
,
sad
,
tormenting
feares
thou
wast
once
almost
overwhelmed
with
.
Oh
what
cause
is
here
of
thankefullnesse
!
How
sorry
art
thou
that
thou
art
no
more
enlarged
?
That
thou
hast
but
one
heart
,
and
one
tongue
to
be
exercised
in
this
matter
?
And
the
aggravation
of
all
this
is
,
that
we
may
be
thus
bold
,
joyfull
and
thankfull
,
notwithstanding
all
discouragements
to
the
contrary
;
for
they
are
many
and
dreadfull
.
How
many
failings
within
?
How
many
temptations
without
?
What
fiery
darts
from
Satan
?
And
yet
a
sealed
Christian
is
able
to
looke
upon
these
with
as
much
joy
,
as
the
Israelites
did
upon
the
Aegyptian
carcasses
,
that
lay
dead
upon
the
Sea-shore
.
But
if
God
should
let
open
these
flood-gates
upon
the
most
sanctified
person
,
he
would
be
immediately
swallowed
up
with
them
,
as
Dathan
and
Abiram
were
suddenly
in
the
earth
.
And
then
Lastly
,
You
have
the
terme
till
which
this
sealing
shall
last
,
and
that
is
,
Till
we
are
made
happy
compleatly
in
Heaven
.
So
Ephes.
4.
30.
We
are
sealed
,
till
the
day
of
redemption
.
This
way
of
faith
and
assurance
will
then
cease
,
it
will
be
turned
into
the
immediate
vision
and
fruition
of
God
:
Then
there
will
be
no
feares
,
no
doubts
,
any
more
than
lusts
and
corruptions
.
How
mercifull
then
is
God
,
that
giveth
us
such
manna
in
the
wildernesse
,
which
will
cease
when
we
come
into
Canaan
?
SERM.
CXXXVII
.
Whether
all
the
People
of
God
are
his
Sealed
ones
?
2
COR.
1.
21.
Who
hath
also
sealed
us
.
THe
nature
of
this
sealing
being
largely
described
,
I
shall
conclude
with
an
answer
to
that
Question
,
Whether
all
sanctified
ones
are
Gods
sealed
Eph.
1.
13.
those
that
beleeved
were
sealed
:
there
is
no
difference
made
,
neither
are
any
exempted
.
And
not
only
by
Scripture
,
but
by
the
testimony
of
many
learned
Protestants
it
should
also
seem
so
,
especially
of
such
who
defined
faith
to
be
an
assurance
;
for
then
,
if
no
assurance
,
no
faith
.
To
this
purpose
Calvin
seemeth
to
speak
on
this
very
Text
,
which
Stapleten
looketh
upon
as
depraving
the
meaning
of
the
Apostle
.
Whosoever
saith
Calvin
,
hath
not
the
spirit
of
God
a
witnesse
within
him
,
so
that
he
can
say
Amen
to
God
calling
him
to
the
certain
hope
of
salvation
;
he
doth
falso
Christianum
nomen
obtendere
,
pretend
only
to
a
Christian
name
;
not
being
so
indeed
.
To
the
same
sense
also
in
his
Institutions
,
lib.
3.
cap.
2.
par.
16.
Vere
fidelis
non
est
,
&c.
he
is
not
truly
a
beleever
who
is
not
perswaded
with
a
solid
perswasion
,
that
God
is
a
propitious
and
reconciled
Father
to
him
,
whereby
he
doth
promise
to
himself
all
things
from
his
bounty
.
By
these
passages
you
would
think
,
that
unlesse
a
man
hath
this
assurance
that
he
is
not
truly
godly
,
yea
,
that
the
very
difference
between
an
hypocrite
and
a
true
beleever
lyeth
in
this
particular
about
a
solid
perswasion
of
Gods
love
in
Christ
.
Then
on
the
other
side
,
if
you
do
consult
with
the
experiences
of
these
whom
we
have
cause
to
judge
truly
godly
,
we
shall
meet
with
few
that
say
they
have
this
sealing
.
They
have
good
hopes
(
they
will
tell
you
)
in
the
favour
of
God
,
and
sometimes
they
finde
such
supports
of
soul
,
that
they
walk
with
much
peace
and
comfort
;
but
to
say
that
they
have
ordinarily
this
sealing
of
Gods
Spirit
,
that
they
dare
not
,
what
then
shall
be
answered
to
the
Objection
?
I
shall
not
in
this
place
enlarge
on
it
,
only
I
shall
speak
some
things
to
satisfie
the
doubting
soul
in
this
Point
.
And
first
,
You
are
to
know
,
That
this
priviledge
of
sealing
is
spoken
of
in
the
Scripture
as
belonging
to
all
the
godly
.
There
is
none
excluded
:
It
is
the
duty
of
every
one
to
endeavour
after
it
,
to
make
all
diligence
in
prayer
,
and
in
other
means
to
obtain
it
.
We
are
not
to
conceive
,
as
Papists
do
,
that
some
may
have
it
by
a
speciall
revelation
,
as
Paul
,
and
other
eminent
Saints
,
although
we
grant
,
that
whosoever
hath
this
sealing
,
hath
it
by
a
speciall
revelation
,
but
not
in
the
Popish
sense
.
that
is
,
the
Spirit
of
God
doth
in
a
special
manner
evidence
unto
a
beleever
,
by
the
fruits
of
faith
,
that
he
doth
belong
unto
Christ
.
This
sealing
then
the
Scripture
speaketh
of
as
a
mercy
vouchsafed
to
every
sanctified
person
,
at
least
,
that
he
may
be
made
partaker
of
it
:
for
not
only
the
Texts
fore-mentioned
,
but
that
also
Gal.
4.
6.
doth
demonstrate
this
truth
;
Because
yeare
Sons
.
he
hath
sent
the
Spirit
of
Adoption
into
your
hearts
:
Because
you
are
Sonnes
,
now
a
quatenus
ad
omne
valet
consequentia
,
is
a
known
Rule
:
and
Rom.
8.
The
Apostle
speaketh
generally
,
The
Spirit
witnesseth
with
our
spirits
,
that
we
are
the
Sonnes
of
God
.
You
are
not
then
to
think
that
this
admirable
favour
is
destined
only
for
some
choice
servants
of
God
:
No
,
this
scep●er
is
held
out
to
every
beleever
,
such
honourall
his
Saints
may
have
.
But
yet
in
the
second
place
,
It
is
no
wonder
,
if
the
primitive
Christians
,
who
lived
in
the
Apostelical
daies
,
did
partake
of
it
more
powerfully
and
plentifully
then
beleevers
generally
do
in
this
latter
age
.
The
Apostle
in
his
Epistles
might
speak
of
this
sealing
as
partaked
of
by
all
,
because
then
beleevers
had
a
greater
measure
,
not
only
of
extraordinary
gifts
(
many
of
them
I
mean
)
but
also
of
the
sanctifying
graces
of
Gods
spirit
;
They
lived
up
to
higher
degrees
of
fervency
,
of
zeal
,
of
heavenly-mindednesse
,
then
ordinari
y
we
do
.
Again
,
their
conversion
was
more
eminent
and
remarkable
,
and
that
by
the
Apostolical
Ministry
,
which
was
accompanied
by
signes
and
wonderful
miracles
;
so
that
as
their
dogmaticall
faith
had
greater
means
to
heighten
it
then
ours
,
so
likewise
their
salvifical
and
speciall
faith
.
They
were
wonderfully
coverted
from
Gentilism
,
both
from
idolatry
and
prophanenesse
,
whereby
their
change
was
the
greater
,
and
so
were
more
sensible
of
Gods
Spirit
working
upon
them
.
Lastly
,
They
were
exposed
to
great
persecutions
,
they
lived
under
constant
tribulations
,
there
were
no
outward
encouragements
for
them
.
Now
it's
Gods
way
to
vouchsafe
this
inward
comfort
and
peace
most
to
those
that
are
bereaved
of
all
outward
.
Thus
the
Martyrs
even
in
these
latter
daies
,
did
in
a
great
measure
enjoy
this
Sealing
of
Gods
Spirit
;
else
they
could
not
have
been
carried
through
those
bitter
trials
with
such
unspeakable
joy
and
consolatton
,
as
they
were
.
These
things
considered
,
no
wonder
if
the
primitive
Christians
might
have
an
higher
measure
of
this
sealing
then
we
have
;
although
it
must
be
confessed
,
that
even
in
those
daies
there
were
many
hypocrites
,
and
several
temporary
beleevers
,
who
had
only
vanishing
apprehensions
in
these
great
things
,
not
solid
perswasions
.
Thirdly
,
Although
this
sealing
be
propounded
in
the
Scripture
as
common
to
not
of
the
same
absolute
connexion
with
eternal
happinesse
,
as
sanctification
is
,
without
holinesse
no
man
shall
see
God
:
without
this
sealing
a
man
may
;
Insomuch
that
the
promises
of
pardon
and
glory
are
not
made
to
this
assurarce
and
consolation
,
but
to
grace
and
holinesse
.
It
is
not
said
,
Thou
shalt
not
be
saved
,
unlesse
thou
have
this
;
for
if
it
were
so
,
then
many
of
Gods
Children
had
cause
to
be
greatly
amazed
,
but
it
is
not
in
the
same
way
of
necessity
as
sanctification
is
.
Seeing
therefore
it
is
more
than
a
temporall
mercy
,
and
yet
not
so
high
as
an
absolute
spirituall
mercy
to
salvation
;
it
is
to
be
reckoned
in
the
number
of
such
mercies
that
are
spirituall
,
but
yet
not
of
peremptory
necessity
;
such
are
degrees
of
grace
:
These
are
promised
to
the
godly
;
but
not
as
absolutely
necessary
,
for
then
all
beleevers
should
be
equally
godly
:
but
they
are
distributed
according
to
the
wisedom
of
God
.
Thus
it
is
also
in
this
matter
of
sealing
.
Hence
in
the
fourth
place
,
Sealing
doth
not
follow
sanctification
as
a
naturall
,
necessary
property
,
but
by
divine
appointment
and
order
.
It
is
not
as
when
there
is
fire
,
there
must
necessarily
be
heat
;
or
as
when
there
is
the
Sun
,
there
might
be
light
,
only
God
hath
appointed
such
an
order
.
There
is
a
great
aptnesse
and
fitnesse
,
for
sealing
to
follow
sanctifying
.
Hence
it
is
commonly
Gods
way
,
to
make
one
follow
the
other
,
but
yet
this
chain
may
sometime
be
broken
;
if
God
sometimes
hinder
naturall
agents
from
their
effects
,
as
when
the
fire
did
not
burn
the
bodies
of
the
three
Worthies
.
No
wonder
,
if
in
meer
positive
and
instituted
waies
of
God
,
sometimes
there
may
be
an
interruption
made
,
so
that
experience
doth
unquestionably
demonstrate
this
,
that
many
truly
sanctified
ones
may
yet
for
a
season
at
least
want
this
sealing
;
yea
,
go
bowed
down
and
afflicted
with
thoughts
clean
contrary
,
as
if
they
had
received
the
spirit
of
bondage
only
:
Their
love
is
so
farre
from
casting
out
tormenting
fea●
,
th●●
their
slavish
fears
do
cast
out
Evangelical
love
.
But
how
may
this
honey-comb
cease
to
drop
?
how
may
this
Conduit
of
wine
come
to
First
,
On
Gods
part
,
for
some
speciall
and
peculiar
reasons
not
known
to
us
alwaies
.
The
Lord
hath
wis●
and
just
reasons
to
leave
his
people
in
darknesse
;
To
bring
them
into
the
Whales
belly
,
as
it
were
,
out
of
which
they
cannot
finde
any
escape
.
It
was
thus
with
Christ
his
only
begotten
Sonne
,
that
he
might
accompish
the
bitter
work
of
redemption
for
us
,
he
was
left
to
those
strong
agonies
and
fears
,
the
Scrip●ure
speaketh
of
;
he
had
not
consolation
nor
joy
,
when
he
cried
out
,
My
God
,
My
God
,
why
hast
thou
forsaken
me
?
his
enemies
gave
him
gall
to
drink
,
and
his
soul
tasted
of
gall
within
:
his
enemies
set
a
crown
of
thorns
upon
his
head
,
and
he
had
sharp
thorns
in
his
heart
,
in
somuch
that
an
Angel
was
sent
to
comfort
him
.
This
might
make
us
wonder
,
that
God
should
not
spare
his
own
Sonne
,
but
it
was
necessary
for
our
redemption
:
for
as
he
could
not
have
wrought
our
reconciliation
for
us
,
unlesse
he
had
a
passible
body
that
could
suffer
death
;
so
neither
unlesse
he
had
a
suffering
soul
by
fears
and
grief
,
though
all
without
sinne
.
It
was
Jobs
case
likewise
to
be
without
sealing
,
for
he
could
have
no
comfort
in
his
heart
,
while
he
complained
,
the
Arrows
of
the
Almighty
did
stick
fast
in
him
;
while
he
was
terrified
with
dreams
and
visions
in
the
night
.
Thus
the
Lord
still
doth
exercise
his
soveraignty
therein
,
he
withdraweth
the
light
of
his
favour
from
many
choice
sanctified
ones
;
They
wander
in
a
wildernesse
,
their
lives
are
a
burthen
to
them
,
they
cannot
meet
God
in
any
ordinance
,
as
if
they
were
become
like
so
many
rejected
Sauls
,
when
yet
the
favour
of
the
Lord
is
exceeding
great
to
them
,
only
they
perceive
it
not
.
But
then
secondly
,
On
our
part
many
times
,
yea
,
too
often
when
the
cause
is
;
that
we
have
not
this
sealing
.
We
may
thank
our selves
for
bloaching
the
Paper
so
,
that
no
comfortable
thing
can
be
written
upon
it
.
I
shall
instance
in
one
or
two
waies
,
how
we
come
to
keep
off
this
sealing
.
And
the
first
is
.
by
falling
into
some
grievous
and
grosse
sinnes
;
if
such
do
have
joy
restored
to
him
;
all
which
argueth
,
that
by
sinne
he
had
lost
all
comfortable
enjoyment
of
God
;
That
he
was
in
a
chaos
and
dark
confusion
:
and
truly
if
there
were
no
hell
,
no
damnation
to
threaten
the
people
of
God
with
,
to
keep
them
from
grosse
sinnes
:
This
of
Gods
iron
turnace
to
be
cast
into
,
is
enough
to
make
our
hearts
tremble
.
Oh
the
wofull
condition
that
godly
manis
in
,
who
in
stead
of
the
spirit
of
Adoption
he
once
enjoyed
,
is
now
delivered
up
to
Satan
,
to
be
under
his
fears
,
his
black
temptations
;
No
outward
comfort
in
the
world
can
then
give
him
a
drop
of
case
.
Oh
then
come
not
near
any
grosse
sinnes
,
fly
from
the
appearance
of
it
,
for
this
sealing
cannot
consist
with
that
.
Secondly
,
Any
carelesse
and
remisse
walking
,
though
we
do
not
fall
into
Eph.
4.
30.
Grieve
not
the
spirit
by
which
yeare
sealed
.
But
how
is
that
done
?
for
so
you
may
see
the
verse
before
,
by
corrupt
communications
,
by
unsavoury
,
gracelesse
words
:
and
then
see
the
subsequent
Verse
;
Let
all
bitternesse
,
all
wrath
and
anger
be
put
away
.
Dost
thou
then
complain
thou
hast
not
this
sealing
?
how
can
it
be
otherwise
?
How
many
frothy
,
foolish
speeches
hast
thou
?
How
many
angry
,
bitter
words
come
from
thee
?
If
you
hereby
grieve
Gods
spirit
,
no
wonder
that
he
leave
thee
to
thy
grief
.
Thirdly
,
By
any
inward
security
,
and
secret
self-confidence
,
we
may
deprive
Though
all
men
should
for
sake
Christ
,
yet
he
would
not
.
Thus
it
is
also
in
the
way
of
consolation
,
no
sooner
doth
a
man
begin
to
be
lifted
up
within
,
because
he
hath
these
comfortable
refreshments
,
but
presently
they
are
substrated
from
us
.
Thus
David
did
but
say
,
his
mountain
was
established
that
he
should
not
be
moved
;
and
immediately
God
hid
his
face
,
and
he
was
troubled
,
Psa.
30.
6
,
7.
Therefore
that
man
who
would
enjoy
this
desirable
priviledge
,
must
walk
with
a
tender
,
humble
,
and
yet
an
Evangelicall
,
fiducial
frame
of
heart
.
Fourthly
,
When
we
speak
of
Gods
sealing
,
you
must
rightly
understand
the
It
is
not
as
if
thereby
such
a
certainty
were
wrought
in
the
soul
,
that
it
doth
exclude
all
fears
and
doubts
.
No
,
that
is
a
proper
priviledge
to
heaven
:
as
the
flesh
lusteth
against
the
spirit
in
matter
of
sanctification
,
so
it
doth
also
in
consolation
.
As
therefore
when
the
spirit
of
God
sanctifieth
on
the
spirits
part
,
grace
is
pure
and
perfect
,
but
on
the
subjects
part
which
doth
receive
it
;
so
it
hath
much
drosse
and
imperfection
cleaving
to
it
.
Thus
it
is
also
in
this
sealing
,
though
the
testimony
and
witnesse
on
the
spirits
part
be
infaliible
and
undoubted
;
yet
as
we
receive
it
,
so
there
is
much
unbeleef
and
doubting
adhering
to
us
.
This
sealing
therefore
,
and
many
fears
and
doubts
may
consist
together
,
because
it
is
not
absolutely
predominant
and
prevalent
;
only
here
is
a
conflict
;
we
are
to
strive
against
these
doubts
,
we
are
to
pray
against
these
fears
,
till
the
Lord
cause
light
to
arise
out
of
this
darkness
:
Therefore
the
godly
may
have
this
sealing
,
and
yet
not
attend
to
it
,
nor
perceive
it
,
because
the
corruptions
of
our
heart
are
most
perceived
by
us
,
and
we
are
so
exercised
by
them
,
that
we
do
not
consider
what
the
spirit
of
God
doth
witnesse
at
that
time
,
This
then
maketh
the
godly
think
they
have
not
this
sealing
at
all
,
because
they
have
it
not
with
that
dominion
,
as
they
desire
to
exclude
all
conflicts
and
troubles
within
;
and
so
,
as
in
respect
of
sanctification
there
is
some
grace
under
much
corruption
,
so
there
is
also
this
certainty
under
many
fears
.
And
if
you
say
,
that
it
is
a
contradiction
,
that
a
man
should
be
assured
,
and
doubt
also
.
I
answer
,
No
,
no
more
than
that
a
man
should
be
sanctified
,
and
yet
have
some
corruption
in
him
,
for
they
do
not
respect
the
same
thing
;
Certainty
ariseth
from
the
Promises
of
God
,
set
home
by
his
spirit
upon
us
;
ahd
fears
arise
from
the
sence
and
feeling
of
our
own
weaknesses
.
So
that
what
the
holy
Apostle
speaketh
concerning
the
work
of
grace
in
him
,
with
the
oppositian
thereunto
,
the
good
he
would
do
he
doth
not
,
and
he
findes
evil
present
with
him
.
Thus
it
is
here
;
the
sealing
,
the
assurance
,
the
comfort
he
would
have
he
cannot
obtain
,
but
the
doubts
and
slavish
fears
which
he
hateth
,
they
carry
him
away
captive
.
Lastly
,
Suppose
a
godly
man
hath
not
this
sealing
,
yet
let
him
not
limit
God
to
the
times
and
seasons
he
would
,
but
leave
all
to
the
merciful
dispensation
of
a
wise
and
righteous
God
.
Thou
hast
not
assurance
,
yet
no
more
thou
hast
not
perfect
grace
yet
,
thou
hast
not
perfect
holinesse
yet
,
but
thou
waitest
upon
the
Lord
till
it
be
accomplished
,
and
so
do
here
.
Oh
but
I
am
afraid
I
shall
never
have
it
,
I
shall
dye
without
it
!
that
is
more
than
thou
knowest
:
how
suddenly
and
graciously
doth
God
use
to
rebuke
these
windes
and
waves
,
when
we
little
think
of
it
?
yet
know
thy
interest
to
heaven
is
not
shaken
:
Thou
wilt
indeed
want
much
comfort
,
but
not
thy
title
to
heaven
;
Thou
art
as
sure
to
go
to
heaven
,
as
if
thou
wert
assured
of
it
:
And
withall
remember
,
that
the
faith
of
dependance
and
recumbency
upon
Christ
only
,
is
more
noble
than
assurance
,
in
that
thou
givest
God
most
glory
.
In
this
thy
own
interest
is
satisfied
.
And
lastly
know
,
that
heaven
is
coming
to
thee
,
and
thou
going
to
it
,
when
not
only
sin
,
but
all
fears
shall
be
removed
away
;
Thou
shalt
then
dispute
thy
condition
no
more
,
thou
shalt
not
then
question
thy
graces
,
or
Gods
grace
to
thee
,
but
shall
put
on
the
Crown
of
glory
,
never
to
be
molested
,
and
disquieted
any
more
.
SERM.
CXXXVIII
.
Of
Grace
,
as
it
is
the
Earnest
of
Eternall
Glory
.
2
COR.
1.
22.
And
given
the
earnest
of
the
Spirit
in
our
hearts
.
THis
is
the
third
and
last
similitude
,
by
which
that
gracious
confirmation
of
beleevers
in
Gods
promises
,
is
declared
;
and
if
we
consider
them
relatively
to
the
discourse
precedent
,
we
shall
easily
see
,
what
great
reason
there
is
that
the
promises
should
not
be
only
yea
and
Amen
in
themselves
,
but
in
bs
also
.
Seeing
we
have
this
special
work
of
Gods
spirit
,
anointing
,
sealing
,
and
giving
us
an
earnest
of
the
things
that
are
promised
.
Now
,
as
you
heard
,
though
the
same
prividedge
be
meant
under
this
threefold
similitude
,
yet
every
one
hath
its
proper
notion
;
and
therefore
the
earnest
here
spoken
of
may
differ
from
sealing
,
thus
:
That
the
sealing
of
Gods
Spirit
doth
assure
of
us
that
which
is
already
wrought
in
us
,
as
seals
confirm
contracts
that
are
already
made
(
though
hereby
also
is
implyed
a
certain
continuance
and
perseverance
in
that
state
,
which
is
sealed
;
)
but
the
earnest
spoken
of
in
the
text
,
doth
principally
relate
to
the
future
:
So
that
whereas
the
childe
of
God
might
object
,
what
if
I
be
sealed
and
assured
for
the
present
of
my
good
condition
,
yet
who
knoweth
what
may
fall
out
thereafter
?
I
may
apostatize
,
I
may
provoke
God
to
leave
me
,
and
so
this
seal
be
as
it
were
defaced
.
But
though
the
word
sealing
doth
also
imply
continuance
,
(
for
it
is
till
the
day
of
redemption
)
yet
the
word
(
earnest
)
doth
more
properly
speak
to
that
Objection
;
Thou
hast
the
earnest
given
thee
of
that
inheritance
which
shall
be
hereafter
.
So
that
in
the
words
we
may
take
notice
of
the
mercy
it self
,
the
efficient
cause
of
it
,
and
the
subject
receiving
it
.
The
mercy
it self
is
said
to
be
an
earnest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
It
is
used
in
two
other
places
in
the
New
Testament
,
as
is
to
be
shewed
.
It
is
properly
an
Hebrew
word
,
though
from
the
Hebrews
communicated
to
the
Phenicians
,
which
being
great
Merchants
brought
it
into
Greece
,
so
that
the
Grecians
adopted
it
for
their
ordinary
wood
;
yea
,
some
Latinists
,
as
Plautus
and
Terentius
do
use
it
;
as
Grotius
on
the
place
affirmeth
.
Varro
speaketh
of
it
,
lib.
4.
de
ling.
latinà
.
where
he
saith
,
the
same
mony
,
for
divers
respects
may
be
called
dos
,
merces
,
arrabo
,
and
corollarium
,
and
addeth
,
the
word
arrabo
is
brought
from
the
Grecians
;
but
Scaliger
in
his
Notes
upon
the
place
correcteth
him
for
that
saying
,
Ne
graecum
verbum
quidem
sed
merum
Syriacum
.
The
Hebrew
root
from
whence
it
groweth
,
is
gnarub
,
to
mingle
,
and
so
by
a
metaphor
it
signifieth
to
buy
and
sell
,
to
make
contracts
,
and
to
assure
them
by
earnests
;
because
in
this
action
,
the
buyer
and
the
seller
are
as
it
were
mingled
together
:
Some
have
translated
it
pignus
,
which
the
Grecians
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
pledge
,
pignus
;
It
is
so
called
either
à
pugno
,
(
say
some
)
because
the
pledge
is
delivered
by
the
hand
,
or
else
as
Martinius
Lexi
.
pignus
from
pago
or
pango
,
because
in
such
covenants
and
contracts
there
is
an
agreement
established
.
But
Hierom
of
old
,
and
others
of
late
do
no
waies
approve
of
rendring
it
a
pledge
,
but
an
earnest
;
for
there
is
this
difference
in
the
civil
law
,
between
arra
and
pignus
,
an
earnest
and
a
pledge
:
an
earnest
is
part
of
the
price
that
is
to
be
paid
down
,
and
so
goeth
to
make
it
up
;
but
a
pledge
is
given
for
security
by
the
debtor
to
the
creditor
,
and
taken
away
again
when
the
debt
is
paid
.
Now
this
metaphor
doth
no
waies
hold
in
this
case
,
for
God
is
not
a
debtor
to
us
:
when
he
giveth
us
his
grace
,
he
doth
not
borrow
of
us
;
neither
when
the
promise
is
fullfilled
,
is
this
grace
taken
away
;
for
in
heaven
grace
is
not
abolished
,
but
perfected
.
Indeed
Aquinas
upon
the
place
maketh
this
Observation
.
That
as
a
pledge
must
be
(
saith
he
)
equivalently
worth
to
the
debt
,
so
it
is
here
;
grace
wrought
in
us
,
especially
the
Spirit
of
God
bestowed
upon
us
,
is
equivalent
to
glory
.
But
that
is
false
,
that
in
our
graces
wrought
by
Gods
Spirit
,
there
is
an
intrinsecall
condignity
and
equality
to
everlasting
glory
.
It
's
therefore
more
proper
and
suitable
to
call
it
an
earnest
,
which
was
commonly
used
two
waies
,
either
in
civill
commerce
or
matrimoniall
contracts
,
called
therefore
in
the
latter
subarrhatio
:
The
end
and
use
of
it
was
to
secure
the
full
payment
of
the
debt
,
or
fullfilling
of
any
promise
made
;
and
in
this
sense
it
is
true
in
the
Text
,
God
knowing
our
pronenesse
to
doubt
about
his
promises
,
as
also
how
uncertain
and
fearfull
we
are
,
doth
give
us
his
grace
here
as
a
sure
earnest
of
our
eternal
happinesse
.
So
that
by
this
earnest
,
we
are
not
to
understand
extraordinary
and
miraculatous
gifts
of
Gods
Spirit
;
for
many
had
them
who
yet
never
could
enter
into
glory
,
but
the
special
works
of
grace
sanctifying
.
These
are
fitly
called
an
earnest
(
though
there
be
also
some
dissimilitudes
as
is
to
be
shewed
)
insomuch
that
he
who
findeth
he
hath
grace
here
,
may
certainly
conclude
he
shall
have
glory
hereafter
;
for
though
there
be
some
who
hold
,
that
some
may
have
true
faith
,
and
yet
totally
fall
off
,
and
that
only
the
elected
beleever
shall
persevere
,
yet
that
is
built
upon
a
sandy
foundation
.
In
the
second
place
,
you
have
the
efficient
cause
of
this
,
and
that
is
the
spirit
of
God
;
Some
indeed
make
this
by
way
of
apposition
:
The
earnest
,
which
is
the
spirit
;
as
if
the
spirit
it self
,
both
in
this
and
the
other
Text
,
were
the
earnest
,
which
may
be
received
,
provided
,
that
by
the
spirit
we
mean
not
only
the
person
of
the
spirit
,
but
the
gracious
operations
thereof
;
for
the
people
of
God
partake
of
both
,
Eph.
1.
13.
They
are
said
to
be
sealed
with
that
holy
spirit
of
promise
,
called
so
,
not
because
it
is
the
spirit
promised
,
for
that
is
too
frigid
,
though
it
be
true
;
but
because
it
is
the
spirit
that
doth
apply
the
promises
to
the
soul
,
and
make
us
assured
of
them
,
as
he
is
called
the
holy
spirit
,
because
he
is
the
authour
of
holinesse
:
But
then
Eph.
4.
30.
there
we
are
said
to
be
sealed
by
the
spirit
,
denoting
the
spirit
of
God
to
be
the
efficient
cause
of
it
:
So
that
it
is
a
blasphemous
wresting
of
the
Scripture
by
a
Socinian
;
when
by
the
holy
Ghost
thus
sealing
unto
us
,
is
(
saith
he
,
Smal.
disp.
de
promisso
spiritus
sancti
.
)
meant
no
more
than
a
sure
hope
of
eternal
life
:
He
denieth
the
holy
Ghost
to
be
God
,
and
a
Person
,
it
is
only
(
saith
he
)
a
sure
hope
within
us
:
but
this
is
to
confound
this
effect
with
the
cause
:
faith
,
and
love
,
and
hope
,
are
the
effects
of
Gods
Spirit
,
they
are
not
the
spirit
it self
.
So
that
from
hence
,
viz.
because
the
spirit
of
God
doth
seal
us
,
we
may
gather
a
sure
argument
,
that
he
is
truly
God
,
for
the
spirit
is
said
to
confirm
us
,
and
God
is
said
to
confirm
us
,
whereby
it
is
implyed
,
that
to
confirm
our
hearts
is
a
divine
operation
,
as
well
as
to
sanctifie
it
.
It
is
true
,
how
the
spirit
of
God
is
God
,
and
how
it
proceedeth
from
the
Father
and
Sonne
,
cannot
be
comprehended
by
reason
;
It
is
enough
that
by
faith
we
are
to
beleeve
so
,
for
no
wonder
the
doctrine
of
the
Trinity
is
inexplicable
,
seeing
the
nature
of
God
is
ineffable
.
To
this
purpose
Austin
having
discoursed
about
the
Trinity
,
concludeth
,
that
he
perceived
only
he
had
spoken
something
of
God
:
Si
autem
dixi
,
non
est
hoc
quod
dicere
volui
hoc
unde
scio
,
nisi
quia
Deus
ineffabilis
est
?
Quod
autem
a
me
dictum
est
,
si
ineffabile
esset
,
non
esset
dictum
,
ac
per
hoc
ne
ineffabilis
quidem
dicendus
est
Deus
.
quia
&
hoc
cum
dicitur
,
aliquid
dicitur
,
&
fit
nescio
quae
pugna
verborum
,
quoniam
si
illud
est
ineffabile
quod
dici
non
potest
,
non
est
ineffabile
,
quod
velut
ineffabile
dici
potest
.
De
Doctrinâ
Christianâ
.
lib.
1.
But
that
by
the
way
.
Lastly
,
Here
is
the
subject
wherein
,
and
that
is
said
to
be
in
our
hearts
:
So
that
as
God
doth
write
his
Law
in
our
hearts
;
Thus
he
doth
also
infuse
his
comfort
and
assurance
,
which
doth
demonstrate
the
soveraign
power
of
God
over
our
hearts
,
he
can
make
them
holy
when
he
pleaseth
;
he
can
comfort
them
when
he
pleaseth
:
No
Potentate
in
the
world
can
do
thus
:
That
heart
of
thine
which
is
not
in
thy
own
power
,
which
no
man
can
tame
,
the
grace
of
God
can
tame
it
,
that
heart
which
thou
desirest
may
be
filled
with
holinesse
and
consolation
;
God
alone
can
do
it
.
The
Observation
is
.
That
grace
wrought
in
the
heart
is
a
sure
earnest
of
glory
hereafter
.
He
that
is
holy
here
,
must
needs
be
happy
hereafter
.
If
thou
canst
finde
grace
in
thy
soul
,
thou
hast
found
the
Pearl
,
thou
maist
rejoyce
,
not
doubting
but
heaven
will
be
thine
hereafter
.
The
people
of
God
are
not
only
to
look
upon
grace
as
grace
,
but
as
it
is
an
earnest
of
a
greater
happinesse
:
yet
how
often
do
the
children
of
God
consider
it
without
thiis
respect
?
what
courage
,
joy
,
and
holy
boldnesse
would
it
work
in
thee
,
to
think
thou
hast
within
thee
that
which
assureth
of
eternal
glory
,
as
if
thou
wert
already
in
heaven
?
This
is
a
reviving
truth
,
that
grace
is
an
earnest
of
glory
,
thou
mindest
grace
as
it
subdueth
thy
corruptions
,
as
it
maketh
thy
heart
to
be
carried
out
more
holily
and
delightsomely
to
God
,
but
then
thou
dost
not
attend
to
it
as
an
earnest
.
There
is
a
great
deal
of
difference
between
a
shilling
as
a
single
peece
of
money
,
and
as
an
earnest
,
it
may
be
of
twenty
pound
more
to
come
.
Thus
it
is
very
much
rejoycing
to
finde
grace
at
all
in
thy
soul
,
as
it
is
grace
;
but
it
doth
much
more
rejoyce
as
it
is
an
earnest
of
more
fulnesse
.
Adam
had
grace
,
the
angels
had
grace
,
but
grace
was
not
given
them
,
as
part
of
an
inheritance
,
for
they
fell
from
it
,
Let
us
consider
two
Texts
of
Scriptures
,
where
we
have
this
earnest
spoken
cap.
5.
5.
Now
he
that
hath
wrought
us
for
the
self
same
thing
is
God
,
who
also
hath
given
unto
us
the
earnest
of
his
spirit
.
What
is
that
self
same
thing
he
speaketh
of
?
it
is
a
groaning
and
an
earnest
desire
after
immortality
;
we
would
gladly
be
out
of
this
burden
here
,
and
in
heaven
;
yea
,
as
we
groan
and
desire
,
so
we
are
assured
and
know
,
that
when
we
shall
dye
,
we
shall
go
to
heaven
.
But
now
because
these
are
things
far
above
the
power
of
nature
,
we
naturally
are
afraid
of
death
,
we
are
unwilling
to
be
taken
from
our
relations
,
we
have
not
such
assurance
of
heaven
.
Therefore
saith
the
Apostle
,
He
that
doth
work
us
,
frame
and
polish
us
,
for
this
great
thing
it
is
God
.
We
could
never
do
it
without
his
supernatural
assistance
:
But
then
how
doth
God
work
this
admirable
frame
of
heart
?
it
is
by
the
earnest
of
his
spirit
;
we
have
the
beginnings
of
heaven
already
.
So
that
as
the
Israelites
by
the
bunches
of
raisons
,
had
some
foretast
of
Canaan
,
so
have
beleevers
some
taste
of
heaven
by
what
they
feel
already
;
and
as
Moses
from
Mount
Pisgah
could
behold
Canaan
,
though
he
did
not
enter
into
it
:
thus
thou
hast
a
sight
of
heaven
,
and
an
entrance
into
it
by
the
grace
begun
in
thee
.
The
other
Text
is
,
Eph.
1.
14.
where
the
Apostle
having
said
,
That
we
were
sealed
by
the
spirit
of
promise
,
he
addeth
,
which
is
the
earnest
of
our
inheritance
,
until
the
redemption
of
the
purchased
possession
.
We
are
not
yet
brought
into
heaven
,
into
Canaan
;
We
are
yet
in
the
wildernesse
,
we
meet
with
many
dangers
and
temptations
threatning
us
,
that
we
shall
never
come
there
,
but
only
this
earnest
doth
assure
us
and
satisfie
us
:
So
that
as
among
the
Israelites
,
an
inheritance
was
not
to
be
alienated
from
the
Tribe
,
in
the
year
of
Jubilee
it
would
return
again
to
the
true
owner
.
Thus
this
inheritance
of
heaven
will
never
be
taken
from
thee
.
Thou
maist
be
in
some
dangers
and
fears
of
losing
of
it
,
by
thy
unwise
carriage
,
but
shalt
not
be
deprived
of
it
.
Before
we
enlarge
on
this
subject
,
it
is
good
to
take
notice
of
the
dissimilitude
As
in
the
first
place
,
An
earnest
in
bargains
is
to
assure
the
buyer
that
giveth
it
as
well
as
the
seller
,
they
mutually
hereby
are
confirmed
;
so
that
the
buyer
nothing
shall
separate
us
from
the
love
of
God
in
Christ
.
It
is
then
Gods
gracious
goodnesse
to
condescend
to
us
,
he
knoweth
our
temper
,
and
our
temptations
;
he
seeth
how
one
doubt
ariseth
up
after
another
;
he
taketh
notice
how
apt
we
are
to
perplex
our selves
about
the
future
,
and
therefore
he
giveth
us
this
earnest
,
not
for
his
own
security
,
but
ours
:
This
is
more
than
his
meer
promise
,
therefore
the
Civilians
define
an
earnest
to
be
a
reall
security
,
in
opposition
to
that
which
is
verball
or
conventionall
only
.
Gods
promise
is
enough
to
secure
us
:
but
because
we
walk
much
according
to
sense
,
therefore
he
doth
indulge
thus
farre
,
as
to
work
in
us
,
while
in
this
valley
of
tears
,
the
beginnings
of
eternall
glory
hereafter
.
In
which
respect
,
we
are
already
said
to
sit
down
with
Christ
in
heavenly
places
,
Eph.
2.
6.
and
certainly
if
to
a
godly
mans
sence
and
experience
,
the
foretasting
of
heaven
be
so
great
and
refreshing
,
what
is
heaven
it self
?
If
an
earnest
be
so
wonderfull
a
matter
,
what
is
the
possession
and
inheritance
it self
?
Secondly
,
This
heavenly
earnest
differeth
from
a
worldly
one
,
because
amongst
men
this
is
done
in
a
commutative
way
of
justice
.
There
is
a
strict
equality
between
the
payment
to
be
made
,
of
which
the
earnest
is
part
,
and
the
thing
purchased
thereby
:
So
that
in
humane
contracts
,
an
earnest
is
given
as
part
of
that
payment
which
is
equivalent
to
the
thing
purchased
thereby
.
So
that
this
whole
way
of
commerce
belongs
to
the
common
place
of
justice
.
Thus
those
who
write
de
Jure
and
justitia
,
do
under
that
treat
,
De
pignoribus
&
hypothesis
,
but
(
alas
)
in
this
earnest
God
giveth
us
,
here
is
no
bargain
,
here
is
no
justice
,
all
is
of
free-grace
;
God
doth
bestow
both
the
earnest
and
the
whole
sum
,
as
it
were
,
hereafter
upon
us
freely
.
Both
grace
here
,
and
glory
hereafter
,
do
alone
proceed
from
the
sole
bounty
and
free-love
of
God
.
Insomuch
that
the
childe
of
God
is
both
begotten
,
nourished
and
perfected
by
free-grace
alone
.
Thirdly
,
There
is
another
dissimilitude
flowing
from
the
former
,
for
he
who
giveth
an
earnest
,
intending
thereby
a
full
payment
for
something
he
would
have
,
doth
thereby
purpose
to
advantage
himself
.
He
would
not
give
an
earnest
,
but
because
he
needeth
the
thing
he
buyeth
,
and
thereupon
would
profit
himself
;
but
it
is
farre
otherwise
with
God
and
us
in
this
respect
;
God
giveth
us
not
this
earnest
,
this
grace
,
no
nor
glory
hereafter
,
because
he
needeth
us
,
but
it
is
only
for
our
good
and
consolation
.
It
is
true
,
that
Christ
gave
no
lesse
than
his
own
blood
as
a
price
to
purchase
us
for
a
people
to
himself
:
But
why
was
this
?
Was
this
to
advantage
himself
?
Was
it
such
purchasings
as
when
men
buy
houses
and
lands
to
inrich
themselves
and
their
posterity
?
No
,
but
only
to
do
us
good
thereby
;
So
that
herein
is
the
goodnesse
of
God
exceedingly
commended
unto
us
,
that
both
the
purchasing
of
us
,
and
giving
us
an
earnest
to
secure
us
of
future
glory
,
all
is
from
his
own
munificence
.
In
all
this
we
are
unprofitable
and
uselesse
as
to
him
.
Lastly
,
Here
is
this
dissimilitude
,
and
that
is
a
great
one
;
Amongst
men
when
the
earnest
is
given
,
yet
there
is
sometimes
upon
a
just
cause
,
and
more
often
upon
unjust
grounds
,
a
breaking
of
the
bargain
.
They
will
lose
the
earnest
rather
than
pay
the
whole
sum
;
So
that
the
Casuists
dispute
to
whom
the
earnest
in
conscience
belongs
,
if
the
covenant
be
not
made
good
.
Thus
because
man
is
a
lyar
and
deceitfull
,
an
earnest
is
not
such
security
,
that
we
may
absolutely
depend
upon
it
:
Men
are
mutable
,
and
are
apt
to
break
their
engagements
,
but
it
is
farre
otherwise
in
this
particular
;
God
that
hath
given
the
earnest
,
is
not
as
man
to
repent
and
to
change
his
minde
;
No
,
this
is
given
us
on
purpose
to
assure
us
that
he
will
never
alter
:
and
if
it
be
said
,
though
God
doth
not
alter
,
yet
we
may
;
We
may
abuse
this
earnest
,
yea
,
we
may
lose
it
,
all
which
the
Arminians
pleade
.
It
is
more
fully
to
be
cleared
,
that
this
earnest
is
to
assure
not
only
God
to
us
,
but
us
to
God
,
whereby
he
will
so
preserve
us
,
that
nothing
shall
deprive
us
of
eternal
glory
.
SERM.
CXXXIX
.
What
is
implyed
in
Gods
giving
us
the
earnest
of
his
Spirit
?
2
COR.
1.
22.
Who
hath
also
given
the
earnest
of
the
Spirit
in
our
hearts
.
THe
Spirit
of
God
with
the
graces
thereof
(
as
we
have
heard
)
received
and
perceived
by
a
beleever
,
are
a
sure
earnest
of
future
glory
.
In
the
handling
of
which
hitherto
,
we
have
only
treated
of
the
dissimilitude
that
is
between
this
heavenly
earnest
,
and
an
earnest
amongst
men
:
our
work
is
now
to
shew
positively
,
wherein
the
resemblance
doth
consist
,
or
what
is
comprehended
in
this
metaphorical
expression
.
And
First
,
Hereby
is
declared
Gods
will
and
infallible
purpose
to
bring
us
unto
eternal
glory
;
of
which
this
grace
received
is
an
earnest
.
For
(
as
you
heard
)
it
is
not
grace
as
grace
,
but
grace
as
an
earnest
,
that
doth
deserve
an
accent
,
as
it
were
,
upon
it
:
The
emphasis
lieth
in
this
.
So
that
by
these
beginnings
of
Gods
Spirit
upon
me
,
I
may
unquestionably
conclude
my
future
glory
.
And
this
Chrysostome
upon
the
place
doth
well
observe
:
He
doth
not
(
saith
he
)
singly
and
barely
call
it
the
spirit
,
but
an
earnest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
from
this
thou
maist
have
boldnesse
and
confidence
upon
the
whole
,
for
if
he
did
not
intend
to
give
thee
all
(
saith
he
)
he
would
not
have
given
thee
this
earnest
in
vain
,
and
so
as
to
lose
it
.
Thus
Macarius
also
an
holy
Writer
,
from
this
similitude
gathereth
,
that
such
who
have
this
earnest
may
rejoyce
,
and
be
as
confident
as
if
they
were
already
crowned
with
glory
,
and
reigning
in
heaven
.
Homil.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
oh
then
the
unspeakable
happinesse
of
such
who
do
finde
this
earnest
in
their
hearts
!
God
would
be
found
unfaithful
,
and
to
break
his
promise
,
if
as
he
hath
begun
,
so
he
should
not
also
finish
this
work
of
grace
in
thee
.
So
that
the
Arminian
exception
is
very
frivolous
and
absurd
,
saying
,
It
is
true
,
this
is
an
earnest
,
but
we
may
lose
it
:
We
may
fall
into
such
sinnes
as
shall
wholly
cast
us
out
of
the
favour
of
God
:
for
this
earnest
is
given
us
on
purpose
,
to
assure
us
that
God
will
so
preserve
us
,
and
by
his
grace
so
guide
us
,
that
we
shall
never
fall
out
of
this
ark
into
the
waters
.
What
comfort
and
encouragement
were
in
this
expression
,
if
it
did
denote
no
more
then
a
conditional
security
;
No
,
it
is
a
positive
and
absolute
security
.
Therefore
that
learned
Vossius
was
under
some
temptation
surely
,
when
he
wrote
that
Pelagian
History
;
for
in
that
he
hath
this
passage
,
where
speaking
of
some
Ancients
,
who
from
the
metaphor
of
an
anchor
and
earnest
conclude
the
certainty
of
eternal
life
,
glosseth
after
this
manner
,
Histor.
Pelag.
lib.
6.
Thes.
13.
Certos
nos
dicunt
,
quamdiu
habemus
arrhabonem
spiritus
sancti
sed
arrhabonem
hunc
siquis
abjiciat
,
hinc
certitudinem
simul
salutis
amittere
:
We
are
certain
of
eternal
life
,
as
long
as
we
have
this
anchor
,
this
earnest
;
but
if
we
lose
it
,
we
lose
our
certainty
also
of
salvation
.
How
inexcusable
is
this
,
though
some
learned
men
,
great
friends
to
that
excellent
Authour
say
,
that
he
promised
to
review
that
History
of
Pelagian
heresie
in
time
?
For
therefore
is
this
earnest
given
us
to
take
away
our
fears
about
the
future
:
Whereas
in
their
sense
we
must
needs
be
as
uncertain
as
before
;
and
besides
this
earnest
would
need
another
earnest
,
and
so
in
infinitum
.
The
Scripture
then
by
calling
it
an
earnest
would
hereby
inform
us
of
Gods
will
,
that
he
who
hath
given
us
the
first-fruits
will
in
time
also
give
us
the
lump
or
harvest
it self
:
he
will
so
preserve
us
,
that
not
only
any
thing
without
,
as
the
devil
and
the
world
,
but
also
any
thing
within
us
,
our
own
hearts
,
our
own
lusts
shall
not
betray
us
,
and
become
our
destruction
:
and
certanily
that
reason
of
Chrysostowe
,
which
is
also
grounded
upon
the
Scripture
,
is
among
others
very
remarkable
.
If
God
of
his
free-grace
did
(
while
enemies
)
convert
us
,
and
bestow
his
spirit
as
an
earnest
upon
us
,
will
he
not
much
rather
do
it
for
us
,
since
he
hath
received
us
into
his
friendship
?
To
this
purpose
the
Apostle
also
argueth
very
strongly
,
Rom.
5.
9
,
10.
While
we
were
yet
sinners
,
Christ
dyed
for
us
,
much
more
then
being
now
justified
by
his
bloud
,
shall
we
be
saved
from
wrath
through
him
:
for
if
when
we
were
enemies
we
were
reconciled
by
death
of
his
Sonne
,
much
more
being
reconciled
,
we
shall
be
saved
by
his
lise
.
If
then
God
hath
done
the
greater
,
will
he
not
do
the
lesse
?
when
we
wallowed
in
our
lusts
,
when
we
tumbled
in
our
filth
,
even
then
the
grace
of
God
did
speak
unto
us
to
live
,
even
then
it
did
put
comelinesse
and
beauty
upon
us
,
and
shall
he
not
much
more
do
it
since
he
hath
made
us
his
own
?
So
that
the
same
grace
of
God
which
received
us
,
though
unworthy
,
will
preserve
us
,
though
unworthy
:
and
as
our
rebellious
heart
did
not
finally
withstand
converting
grace
,
but
was
overcome
by
it
,
so
will
the
grace
of
perseverance
watch
over
us
,
that
this
earnest
shall
not
be
totally
lost
.
For
this
end
we
have
many
glorious
promises
to
encourage
us
in
this
particular
;
we
must
not
then
look
upon
our
own
dead
womb
,
but
the
power
and
promise
of
God
,
concluding
by
this
,
Lord
,
I
know
thy
will
is
,
that
I
shall
be
saved
,
by
this
I
am
perswaded
,
that
nothing
,
no
,
not
I
my self
,
shall
separate
my self
from
thy
love
,
for
thy
grace
will
alwaies
prevent
my
will
.
Secondly
,
In
that
it
is
called
an
earnest
,
there
is
implyed
,
that
grace
here
and
glory
hereafter
are
of
the
same
nature
;
that
they
differ
only
gradually
:
Even
as
in
an
earnest
amongst
men
,
that
is
part
of
the
full
payment
,
and
of
the
same
nature
with
it
.
Thus
grace
is
nothing
but
glory
begun
,
and
glory
grace
perfected
;
for
which
cause
it
is
called
glory
,
2
Cor.
3.
18.
We
are
changed
into
the
same
image
from
glory
to
glory
,
that
is
,
from
grace
to
grace
,
till
we
come
to
inhabit
glory
:
For
which
cause
also
the
Apostle
compareth
our
state
of
grace
here
to
the
state
of
a
childe
,
and
that
of
glory
hereafter
to
a
virile
estate
,
1
Cor.
13.
Now
as
a
childe
differeth
from
himself
when
made
a
man
but
gradually
,
he
is
the
same
individuall
person
still
.
Thus
it
is
here
,
thy
grace
will
not
be
abolished
thou
hast
here
,
but
perfected
:
We
do
but
think
and
understand
in
heavenly
things
as
children
only
;
comparatively
to
what
shall
be
done
in
heaven
.
Even
as
these
individual
bodies
shall
put
on
immortality
and
incorruptibility
:
They
shall
not
be
new
bodies
,
but
changed
bodies
.
It
is
true
,
there
are
some
graces
which
suppose
an
imperfection
in
the
subject
,
while
he
is
here
in
the
way
,
at
least
in
their
actings
,
and
so
farre
as
there
is
imperfection
,
it
shall
be
abolished
:
as
1
Cor
13.
Thus
saith
,
as
it
justifieth
,
as
it
is
opposed
to
vision
,
and
hope
as
opposed
to
enjoying
;
repentance
likewise
as
it
is
sorrow
for
sin
,
and
patience
which
supposeth
afflictions
.
These
things
cannot
be
put
forth
in
heaven
,
but
probably
the
habits
of
these
graces
may
continue
there
,
as
being
an
ornament
and
perfection
of
the
soul
;
it
being
extrinsecal
only
,
and
by
accident
,
that
the
occasion
of
the
exercise
of
those
graces
is
removed
,
Hence
(
some
say
)
but
not
probably
,
that
the
Spirit
of
God
is
a
pledge
in
respect
of
faith
and
hope
,
because
they
shall
cease
,
but
an
earnest
in
respect
of
charity
,
which
abideth
for
ever
.
Salmeron
in
loc.
No
wonder
then
if
grace
be
an
earnest
of
glory
,
seeing
they
are
the
same
thing
in
nature
,
and
differ
only
as
perfect
and
imperfect
;
yet
when
we
say
,
that
grace
is
only
glory
begun
,
that
must
be
understood
in
a
sound
sense
:
for
some
of
the
Papists
make
an
inward
condignity
between
grace
and
glory
:
we
are
not
then
to
think
,
that
grace
of
it self
would
in
a
naturall
and
necessary
way
spring
up
into
glory
,
as
an
Acorn
would
(
in
a
physicall
manner
)
breed
up
into
an
Oak
,
being
seminally
and
causally
contained
in
it
.
No
,
but
in
a
moral
sense
,
by
the
gracious
appointment
and
order
of
God
;
grace
is
glory
begun
,
otherwise
such
is
the
imperfection
and
drosse
that
is
in
our
graces
while
in
this
life
,
that
when
we
have
arrived
to
the
highest
pitch
,
we
might
justly
be
deprived
of
glory
.
Grace
in
the
Apostate
Angels
formerly
,
was
not
glory
seminally
and
radically
,
for
then
they
had
not
missed
it
:
But
if
we
do
now
regard
the
covenant
of
Gods
grace
,
he
hath
so
appointed
it
,
that
whosoever
hath
grace
here
,
that
shall
be
preserved
and
kept
so
faithfully
,
that
it
shall
be
perfected
into
glory
hereafter
.
And
thus
the
earnest
is
of
the
same
nature
with
the
full
payment
it self
.
Thirdly
and
lastly
,
This
similitude
doth
not
only
declare
Gods
purpose
and
to
assure
and
perswade
us
of
heaven
,
as
if
we
were
already
in
it
:
and
this
is
indeed
one
of
the
main
ends
of
this
similitude
.
God
will
by
this
inform
us
of
the
transcendant
excellency
of
the
covenant
of
grace
above
that
of
works
,
which
he
made
with
Adam
;
Thus
our
Saviour
saith
,
Joh.
5.
24.
He
that
beleeveth
is
passed
from
death
to
life
,
he
is
already
,
and
therefore
is
sure
of
everlasting
happinesse
;
so
that
in
this
similitude
there
is
not
only
the
perseverance
of
the
Saints
denoted
,
but
also
their
assurance
and
certain
perswasion
of
it
.
And
the
truth
is
,
great
is
the
necessity
of
this
doctrine
;
for
while
a
godly
man
looketh
upon
what
is
to
come
,
he
seeth
such
a
terrible
wildernesse
he
is
to
go
through
,
such
a
Red
Sea
to
passe
over
,
such
Anakims
in
the
way
to
be
destroyed
,
that
had
he
not
this
certain
perswasion
,
that
he
shall
overcome
all
these
difficulties
,
and
that
God
would
daily
hold
him
in
his
arms
of
grace
,
that
he
shall
not
fall
,
his
doubts
and
fears
would
wholly
dishearten
him
.
And
thus
much
is
comprehended
in
the
metaphor
of
an
earnest
.
It
is
not
my
purpose
at
this
time
to
lanch
into
that
ocean
of
the
doctrine
of
perseverance
,
as
also
the
certainty
of
it
.
I
shall
therefore
amplifie
this
doctrine
,
with
some
few
propositions
,
and
so
conclude
it
;
for
the
excellency
and
comfortablenesse
of
it
will
not
let
us
wholly
passe
it
by
:
This
precious
flower
can
be
found
only
in
the
paradise
of
the
Scripture
;
Therefore
Austin
was
weary
of
Platonical
Books
,
because
they
had
not
these
excellent
things
in
them
,
the
Scripture
hath
,
whereof
this
arra
spiritus
,
the
earnest
of
the
spirit
is
one
he
instanceth
in
,
lib.
confes
.
cap.
7.
As
first
,
We
must
know
,
that
comfort
of
perseverance
is
only
improved
by
those
,
that
are
certain
of
the
present
work
of
grace
in
their
souls
.
He
that
findeth
grace
for
the
present
in
his
soul
,
may
undoubtedly
conclude
of
his
salvation
hereafter
;
but
if
a
Christian
do
lie
in
doubts
,
whether
he
hath
grace
or
no
,
this
doctrine
will
not
be
as
the
honey-comb
to
him
,
for
he
hath
not
laid
the
foundation
that
this
must
be
built
upon
:
but
if
his
thoughts
about
the
present
work
of
grace
be
hopefull
only
in
him
,
then
also
are
his
thoughts
about
perseverance
hopefull
only
:
He
may
have
some
comfort
,
but
not
such
a
certainty
as
the
Scripture
propoundeth
:
Neither
can
he
use
those
triumphing
expressions
of
holy
confidence
,
which
Paul
Rom.
8.
speaketh
not
of
himself
,
by
any
peculiar
revelation
,
but
of
all
the
children
of
God
,
that
nothing
shall
separate
him
from
the
love
of
God
in
Christ
.
Secondly
,
There
are
some
Doctors
and
Teachers
,
who
make
the
certainty
of
our
present
grace
,
and
of
perseverance
therein
,
two
distinct
,
yea
,
and
separable
things
.
They
will
grant
that
a
man
may
be
certain
of
the
present
grace
he
hath
,
but
then
they
deny
he
is
to
be
certain
that
he
shall
continue
and
persevere
in
this
;
for
they
affirm
,
that
a
man
may
have
true
grace
,
and
yet
totally
and
finally
fall
from
it
;
others
say
,
that
a
man
may
have
grace
,
and
not
be
elected
,
and
such
may
lose
it
,
but
he
that
hath
true
grace
and
elected
,
that
man
shall
never
lose
his
interest
in
heaven
:
Nay
,
some
of
these
Teachers
do
not
only
deny
any
such
certainty
of
perseverance
in
our
present
grace
either
ordinarily
possible
or
necessary
.
But
say
such
a
certainty
would
be
very
dangerous
and
destructive
to
all
vigilancy
and
carefulnesse
in
an
holy
life
;
for
what
a
man
is
assured
of
,
he
cannot
fear
he
shall
lose
,
let
him
live
how
he
will
;
but
this
upon
another
account
is
in
time
to
be
more
largely
debated
.
Therefore
for
the
present
I
only
adde
this
third
Proposition
,
viz.
That
the
certainty
which
the
godly
have
,
is
not
such
an
absolute
abstracted
one
,
as
that
it
doth
not
include
the
means
leading
to
salvation
,
but
rather
doth
necessarily
connote
them
.
Insomuch
that
if
any
godly
man
should
be
left
to
such
a
desperate
frame
of
heart
,
as
to
say
,
I
am
sure
of
heaven
,
let
me
fall
into
the
most
abominable
impieties
that
are
,
these
shall
not
hinder
salvation
;
such
an
one
would
certainly
be
damned
:
but
that
is
not
to
be
supposed
,
that
such
who
have
the
true
seed
of
grace
,
will
ever
be
given
up
to
such
a
prophane
spirit
.
The
certainty
then
that
a
beleever
hath
,
is
in
the
use
of
means
to
attain
their
desired
end
;
So
that
it
's
like
,
the
assurance
that
Paul
had
concerning
the
preservation
God
would
vouch
safe
to
all
his
fellow-passengers
in
the
ship
with
him
,
which
yet
did
relate
to
the
necessary
use
of
means
,
as
Paul
exhorteth
them
;
or
like
that
of
Hezckiah
,
to
whom
God
promised
the
addition
of
fifteen
years
longer
to
his
life
.
Now
he
was
assured
of
this
,
God
could
not
lye
,
yet
he
did
not
neglect
to
eat
and
drink
;
he
knew
Gods
promise
implyed
the
use
of
the
means
,
so
that
the
adversaries
to
this
Truth
do
fully
mistake
,
when
they
say
,
we
preach
such
a
certainty
of
perseverance
,
that
though
a
man
fall
into
any
enormous
crimes
,
yet
he
shall
enjoy
this
still
:
This
is
oppositum
in
apposito
to
suppose
,
that
if
fire
be
water
,
it
will
refrigerate
.
Fourthly
,
We
are
further
to
distinguish
of
a
two-fold
certainty
in
this
matter
of
salvation
and
perseverance
in
the
way
therein
.
The
first
I
call
a
dogmaticall
certainty
,
and
that
is
when
a
man
is
fully
convinced
out
of
the
Scripture
of
this
truth
in
the
generall
,
that
whosoever
hath
once
had
true
grace
,
shall
never
fall
from
it
,
but
certainly
shall
be
saved
;
and
he
that
hath
this
,
differeth
from
those
corrupt
and
erroneous
Teachers
that
affirm
the
contrary
,
as
the
Arminians
and
their
complyers
in
this
respect
:
for
there
is
no
more
reason
to
doubt
of
this
doctrinal
point
,
than
others
that
are
maintained
by
the
Orthodox
against
that
party
;
so
that
there
is
no
more
reason
to
make
this
a
problematical
point
,
wherein
learned
men
may
dissent
from
one
another
,
then
any
other
in
the
Arminian
controversies
.
But
2.
there
is
a
personal
or
reflexive
certainty
;
spirits
fealing
perswadeth
of
the
grace
already
wrought
in
us
,
and
the
earnest
doth
assure
us
of
that
which
is
to
come
.
If
you
ask
,
what
grounds
there
are
,
why
As
first
,
That
all
true
grace
is
the
proper
effect
of
predestination
;
so
that
whosoever
is
effectually
called
in
time
,
is
thereby
declared
to
be
predestinated
before
the
world
began
.
Thus
the
Apostle
,
Rom.
8
30.
whom
he
did
predestinate
,
he
called
;
and
those
he
justifieth
,
and
those
he
glorifieth
.
You
see
it
's
a
chain
of
Gods
making
,
and
so
cannot
be
dissolved
;
therefore
Tit.
1.
1.
it
's
called
the
faith
of
Gods
elect
:
so
Eph.
1.
4.
he
hath
chosen
us
before
the
foundation
of
the
world
,
that
we
should
be
holy
.
We
see
then
,
that
holinesse
and
true
faith
is
proper
to
the
elect
only
,
and
therefore
to
distinguish
of
a
two-fold
Sonship
of
God
;
some
by
present
grace
only
,
and
some
by
election
also
,
and
that
there
are
persevering
sons
and
apostatizing
,
wherein
election
maketh
the
difference
(
which
opinion
some
attribute
to
Austin
)
is
wholly
inconsistent
with
Scripture
,
and
Austin
himself
in
other
places
,
if
that
were
his
opinion
.
The
godly
then
are
to
look
upon
the
grace
of
God
wrought
in
them
as
the
effect
of
Gods
immutable
and
unchangeable
love
,
which
will
certainly
obtain
its
end
.
Secondly
,
Their
certainty
of
salvation
,
and
so
of
perseverance
therein
,
is
many
promises
of
God
,
which
are
made
to
this
very
end
,
as
that
famous
one
,
Jer.
32.
40.
I
will
make
an
everlasting
covenant
with
them
,
that
I
will
not
turn
away
from
them
to
do
them
good
,
but
will
put
my
fear
in
their
hearts
that
they
shall
not
depart
from
me
.
What
can
be
more
pregnant
than
this
?
God
covenants
he
will
not
turn
from
them
;
and
withall
to
put
such
fear
in
their
hearts
that
they
shall
not
turn
from
him
.
So
also
Phil.
1.
6.
being
confident
of
this
very
thing
,
that
he
who
hath
begun
a
good
work
in
you
will
also
finish
it
.
His
confidence
was
not
in
them
;
for
alas
,
we
should
prove
the
prodigals
,
and
lose
all
;
but
it
is
in
Gods
grace
,
and
that
because
he
had
begun
;
for
none
shall
say
of
him
,
he
began
to
build
,
and
could
not
finish
:
So
that
the
wisedom
,
mercy
,
and
glory
of
God
is
interested
in
our
perseverance
,
and
indeed
if
our
sinnes
should
hinder
him
from
continuance
of
his
grace
,
why
did
they
not
from
the
beginning
at
first
?
were
we
not
then
objects
of
his
displeasure
?
So
that
in
our
conversion
the
greatest
work
was
done
;
then
we
had
,
as
Chrysostome
saith
upon
the
place
,
the
beginning
and
root
of
what
was
to
come
.
Lastly
,
The
union
that
is
between
Christ
and
a
beleever
being
indissoluble
,
doth
necessarily
infer
the
certainty
of
his
salvation
,
a
member
of
Christs
body
shall
SERM.
CXL
.
Of
Swearing
.
2
COR.
1.
23.
Moreover
I
call
God
to
record
upon
my
soul
,
that
to
spare
you
,
I
came
not
as
yet
to
Corinth
.
THe
Apostle
having
made
a
short
,
but
happy
and
admirable
digression
,
occasioned
from
his
discourse
,
vers.
17.
about
the
calumny
of
levity
and
carnal
reasonings
,
and
motives
concerning
his
promise
to
come
to
them
,
doth
in
this
verse
return
to
that
matter
again
,
plainly
informing
of
them
,
that
it
was
not
any
inconstancy
or
carnal
respect
in
himself
,
that
made
him
delay
his
coming
;
but
the
fault
was
wholly
in
themselves
,
they
were
not
yet
prepared
for
his
coming
,
which
for
the
greater
confirmation
and
authority
he
doth
attest
,
with
a
solemn
and
sacred
Oath
.
It
is
true
,
Chrysostome
doth
beginne
the
second
Chapter
at
this
Text
,
and
so
the
Syriack
.
Yea
Beza
saith
,
We
ought
to
beginne
the
second
Chapter
here
.
In
which
respect
Calvin
and
Musculus
comment
upon
it
accordingly
:
but
the
matter
is
not
worth
a
contest
.
In
the
words
you
may
observe
,
-
1.
An
Oath
.
And
-
2.
The
Matter
of
an
Oath
.
1.
The
Oath
is
a
very
compleat
and
perfect
one
,
I
call
God
to
witnesse
upon
my
soul
.
Of
the
Oath
first
.
As
for
Pelagians
and
others
,
who
affirm
an
Oath
to
be
unlawfull
,
under
the
Gospel
at
least
,
and
that
in
these
or
the
like
expressions
;
Paul
doth
not
swear
,
because
he
doth
not
use
the
Preposition
per
,
or
by
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Greek
,
it
's
an
absurdity
afterwards
to
be
refelled
.
The
Oath
in
the
Text
is
an
Assertory
Oath
,
wherein
God
is
expresly
called
upon
as
a
witnesse
;
and
withall
an
Execration
is
added
,
Upon
my
soul
,
that
is
,
Let
God
damn
my
soul
,
if
it
be
not
true
:
he
doth
not
mention
his
soul
,
as
part
of
the
Oath
,
as
if
that
were
a
witnesse
as
well
as
God
;
but
he
mentioneth
it
as
a
pawn
or
pledge
;
and
so
it
is
lawfull
to
name
some
creatures
that
we
love
,
or
are
dear
to
us
,
in
an
oath
;
not
that
we
may
swear
by
them
,
but
as
pledges
.
So
that
this
Oath
is
both
Assertory
and
Execratory
;
not
that
these
make
two
distinct
kindes
of
Oaths
;
for
one
doth
necessarily
imply
the
other
:
He
that
calleth
upon
God
as
a
Witnesse
,
doth
thereby
imply
him
a
Judge
and
an
Avenger
,
if
he
swear
falsly
.
Onely
I
call
it
an
Execratory
Oath
,
as
well
as
an
Assertory
,
because
the
Execration
is
mentioned
;
whereas
for
the
most
part
in
Oaths
it
is
not
expressed
.
If
you
say
,
What
reason
or
urgent
necessity
was
here
for
Paul
thus
to
make
such
a
deliberate
and
solemn
Oath
?
I
answer
,
Very
great
.
The
adversaries
of
Paul
did
accuse
him
and
traduce
him
for
a
vain
and
inconstant
person
,
which
hereby
did
redound
to
the
dishonour
of
the
Ministry
,
the
hinderance
of
the
Gospel
,
the
destruction
of
Christs
Church
;
therefore
it
was
necessary
for
him
to
take
this
Oath
,
That
no
carnal
motive
made
him
delay
his
promise
,
but
a
wise
and
spiritual
consideration
of
their
good
.
Thus
at
another
time
,
speaking
of
his
earnest
affections
to
his
brethren
after
the
flesh
,
Rom.
9.
1.
he
sweareth
after
this
manner
,
I
speake
the
truth
in
Christ
,
I
lie
not
,
my
conscience
also
bearing
witnesse
in
the
Holy
Ghost
.
So
in
this
Epistle
again
,
2
Corinth.
11.
20.
As
the
truth
of
Christ
is
in
me
.
Rom.
1.
9.
For
God
is
my
witnesse
that
I
make
mention
of
you
alwayes
in
my
prayers
.
Gal.
1.
20.
The
things
that
I
write
unto
you
,
behold
,
before
God
,
I
lie
not
.
Thus
you
see
by
many
instances
,
the
holy
Apostle
making
use
of
an
Oath
,
but
alwayes
upon
necessary
occasions
for
Gods
glory
,
and
the
edification
of
others
.
From
whence
observe
,
That
it
is
lawfull
even
under
the
Gospel
,
to
swear
after
a
right
and
godly
manner
,
upon
necessary
and
urgent
occasions
.
I
say
,
under
the
Gospel
;
for
some
have
granted
it
lawfull
under
the
Old
Testament
,
as
(
they
say
)
to
circumcise
,
to
sacrifice
was
;
but
under
the
Gospel
,
they
hold
it
absolutely
forbidden
.
So
that
the
handling
of
this
truth
about
swearing
,
or
a
lawfull
oath
,
is
of
great
importance
,
both
for
doctrinal
information
against
Pelagians
,
Socinians
,
some
Anabaptists
,
who
hold
it
unlawfull
under
the
Gospel
:
As
also
of
direction
,
to
know
wherein
an
Oath
doth
consist
;
and
whether
many
formes
used
commonly
by
people
are
oaths
,
or
no.
And
then
withall
,
it
is
of
great
practical
use
,
if
possible
,
to
remove
that
ungodly
and
wicked
custome
of
ordinary
swearing
,
without
any
due
consideration
of
the
nature
of
an
oath
.
For
how
general
and
epidemical
is
this
sinne
?
Old
and
young
,
yea
little
children
can
swear
as
soon
as
speake
;
rich
and
poore
;
yea
men
glory
in
their
oaths
,
and
deride
at
the
strictnesse
of
such
,
who
will
be
so
precise
,
as
to
abstaine
from
them
.
They
looke
upon
oathes
as
the
glory
of
their
speech
,
and
becoming
a
Gentleman
.
But
Solomon's
description
of
a
godly
man
will
abide
good
,
when
such
prophane
miscreants
,
shall
lie
for
ever
roaring
in
hell
,
viz.
That
he
is
one
who
feareth
an
oath
,
Eccles.
9.
2.
A
righteous
man
,
a
good
man
,
and
he
that
feareth
an
oath
,
are
synonymous
expressions
.
You
see
then
what
a
fruitfull
field
we
are
plowing
up
:
but
I
shall
not
venture
upon
all
the
cases
about
Oaths
,
which
would
require
a
great
volume
;
onely
limit
my self
to
my
Text
,
which
containeth
onely
an
assertory
Oath
,
not
a
promissory
.
And
indeed
because
it
is
the
most
formal
and
expresse
oath
that
we
meet
with
in
the
Scripture
,
we
must
improve
it
according
to
the
desert
of
it
.
Two
sorts
of
persons
there
are
who
have
runne
into
extreames
about
an
Oath
.
First
,
Such
who
out
of
a
great
reverence
to
God
,
and
because
every
mans
word
should
be
as
good
and
as
firm
as
an
Oath
,
have
therefore
wholly
refused
to
use
it
.
To
such
we
shall
prove
the
lawfulnesse
of
it
;
Yea
the
necessity
and
duty
of
it
in
some
cases
.
On
the
other
extream
are
many
prophane
and
wretched
men
,
who
use
these
sacred
Oaths
in
all
ordinary
discourse
,
vainly
,
irreverently
;
yea
sometimes
arise
to
such
high
impiety
and
wickednesse
,
as
not
onely
to
swear
rashly
and
vainly
,
but
also
falsly
,
so
as
to
forswear
themselves
,
and
become
guilty
of
perjury
;
a
sinne
so
contrary
to
the
light
of
nature
,
that
Heathens
have
severely
punished
it
.
And
God
doth
seldome
let
such
perjured
persons
goe
unpunished
in
this
world
without
some
remarkable
punishment
.
For
that
terrible
threatning
will
not
prove
false
or
a
lie
,
Zech.
5.
3
,
4.
where
a
flying
roll
,
that
is
,
the
curse
of
God
,
is
said
,
To
enter
into
the
house
of
him
that
sweareth
falsly
,
and
it
shall
remain
in
the
midst
of
his
house
,
and
shall
consume
it
with
the
timber
thereof
,
and
the
stones
thereof
.
But
before
we
come
to
these
particulars
,
let
us
first
consider
of
the
nature
of
First
,
A
religious
calling
upon
God
,
as
a
witnesse
,
for
the
confirmation
of
any
thing
in
doubt
or
controversie
.
The
Latines
call
it
juramentum
,
or
jusjurandum
,
which
is
all
one
,
though
some
would
make
a
difference
;
because
that
an
Oath
doth
jus
,
or
l●gem
dare
;
it
declareth
the
right
,
and
law
(
as
it
were
)
of
a
thing
,
after
which
we
are
not
to
dispute
any
more
:
Or
else
because
it
doth
Jus
dare
Deo
,
or
because
Jure
introductum
:
All
Heathens
concluding
on
this
remedy
by
an
oath
,
against
controversies
,
as
most
expedient
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
make
to
come
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
establishment
,
or
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
constringe
and
bind
,
because
an
oath
brings
a
bond
or
strict
obligation
upon
a
mans
soul
.
Thus
Numb.
30.
2
,
3
,
4.
In
a
vow
,
which
in
this
respect
agreeth
with
an
oath
,
therefore
it
is
added
,
Or
swear
an
Oath
,
a
man
or
woman
are
thereby
said
,
To
binde
their
soule
with
a
bond
.
The
Hebrew
word
is
ordinarily
Shebugna
,
which
they
derive
from
Shebang
,
the
number
of
seven
,
because
an
Oath
useth
to
be
amongst
many
witnesses
:
and
withall
it
is
observed
,
that
the
word
to
swear
is
used
in
Niphal
,
a
passive
voice
,
signifying
thereby
,
that
a
man
is
not
to
swear
,
unlesse
he
be
(
as
it
were
)
solemnly
compelled
unto
it
.
Now
this
definition
given
of
an
Oath
,
hath
in
it
four
parts
:
The
generical
Nature
,
the
Form
,
the
Matter
,
and
the
End
.
-
1.
The
generical
Nature
,
it
is
a
religious
calling
.
-
2.
The
Form
,
upon
God
as
a
witnesse
.
-
3.
The
Matter
,
which
is
doubtfull
and
controversal
.
Lastly
,
The
End
,
or
the
Effect
(
as
some
dispute
)
which
is
the
confirmation
of
this
.
For
after
Oaths
there
is
to
be
no
more
arguing
.
Hence
Aquinas
saith
well
,
That
what
first
principles
are
in
speculatives
,
the
same
is
an
Oath
in
practicals
.
Now
as
first
principles
are
indemonstrable
,
and
none
may
deny
them
,
or
goe
to
prove
them
,
so
is
an
Oath
;
it
is
an
artificial
argument
to
prove
a
thing
indemonstrably
.
And
thus
Aristotle
defined
,
That
it
was
an
indemonstrable
argument
or
word
without
proof
,
with
a
reverent
and
sacred
use
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rhetorica
ad
Alex.
cap.
de
Jurejurando
.
Let
us
consider
this
definition
,
upon
which
some
Cases
and
Questions
of
Conscience
are
afterwards
to
be
built
.
And
First
,
We
say
,
It
is
a
religious
calling
upon
God
.
Hence
an
Oath
is
the
Deuter.
6.
10.
Thou
shalt
fear
the
Lord
thy
God
,
and
serve
him
,
and
shalt
sweare
by
his
Name
.
So
Deuter.
10.
20.
Thou
shalt
cleave
to
him
,
and
swear
by
his
Name
.
Yea
the
whole
worship
of
God
is
sometimes
synecdochically
contained
in
this
action
onely
,
Isaiah
45.
23.
To
me
every
tongue
shall
swear
.
Thus
it
is
made
a
prophetical
promise
in
Gospel-times
,
That
he
who
sweareth
,
shall
swear
by
the
God
of
truth
,
by
which
all
Gospel-worship
is
intended
,
Isa.
65.
16.
Oh
how
little
is
this
considered
by
common
swearers
,
whose
mouths
are
filled
with
daily
oaths
.
Doe
you
consider
what
an
Oathis
?
Doe
you
remember
it
is
a
solemne
worship
of
God
?
If
God
were
an
Idol
,
yea
a
man
,
you
could
not
more
abuse
and
despise
his
holy
Name
than
thou
doest
.
Is
this
to
worship
God
?
Every
oath
should
be
with
holy
fear
and
trembling
at
the
Majesty
of
God
:
But
thou
tramplest
his
honour
prophanely
under
thy
foot
.
Judge
ye
,
how
prophane
you
your selves
would
think
men
to
be
,
if
they
should
be
so
vain
and
customary
in
other
holy
worship
.
Should
a
man
take
the
holy
Psalmes
,
and
sing
them
as
idlely
,
and
as
vainly
,
as
he
doth
ordinary
songs
,
would
you
not
call
such
a
man
a
prophane
man
?
Prayer
also
that
is
a
worship
of
God
,
should
a
man
in
his
prayer
be
no
more
reverent
than
in
his
merry
tales
,
or
idle
discourse
,
would
you
not
say
,
such
a
man
was
a
vile
wretch
?
Take
the
Sacrament
of
the
Lords
Supper
,
Should
a
man
receive
that
with
no
more
reverence
than
he
doth
his
ordinary
food
;
should
he
make
no
difference
between
the
Lords
Cup
,
and
a
Cup
of
Ale
at
the
Ale-house
;
Would
ye
not
gnash
your
teeth
at
such
a
man
,
as
an
atheistical
person
?
And
is
it
any
lesse
prophanenesse
,
when
you
make
oaths
,
and
your
ordinary
discourse
all
one
?
The
very
word
Sacrament
was
taken
from
an
Oath
,
as
the
learned
shew
:
What
shall
be
done
unto
thee
then
thou
swearing
and
cursing
tongue
?
Every
trifle
,
every
passion
setteth
thy
tongue
thus
on
fire
from
hell
.
Secondly
,
Again
I
say
,
It
is
a
religious
calling
upon
God
.
For
an
Oath
may
be
either
pronounced
speculatively
,
and
enuntiatively
,
or
practicè
,
and
invocativè
;
practically
,
and
by
way
of
invocation
:
As
for
example
;
when
I
reade
this
Text
,
I
call
God
to
witnesse
upon
my
soul
;
while
I
doe
so
,
I
doe
not
swear
;
yet
Paul
when
he
expressed
them
,
he
did
swear
.
For
I
onely
repeat
them
enuntiatively
,
and
by
recitation
;
I
doe
not
practically
call
upon
God
.
Thus
when
a
Magistrate
,
or
any
inferiour
Officer
readeth
a
forme
of
an
Oath
to
him
who
shall
swear
,
this
reading
of
it
doth
not
make
him
swear
,
because
he
doth
it
not
by
calling
upon
God
.
In
the
next
place
,
There
is
the
Forme
of
this
Oath
,
and
that
is
,
Calling
upon
God
,
as
a
witnesse
.
A
two-fold
forme
we
may
speak
of
in
an
Oath
,
Internal
,
The
Internal
,
is
God
called
upon
as
a
witnesse
.
Insomuch
that
all
oaths
made
by
creatures
,
or
swearing
by
them
,
is
utterly
unlawfull
.
For
seeing
to
swear
is
(
as
you
heard
)
a
divine
Worship
,
it
must
needs
be
Idolatry
to
give
this
worship
to
any
other
but
God
.
Neither
will
the
Popish
distinction
of
swearing
by
a
creature
transitivè
,
or
relativè
,
with
reference
to
God
;
and
terminativè
,
or
absolutè
,
be
able
to
make
escape
from
the
jealousie
of
God
in
this
matter
,
as
is
to
be
shewed
.
Although
not
onely
Pagans
and
Papists
,
but
even
many
Protestants
,
are
guilty
of
this
Idolatry
,
to
swear
by
Saints
and
Angels
,
by
creatures
irrational
,
and
rational
.
But
woe
be
to
such
,
because
of
their
horrible
offences
in
this
kinde
!
Now
when
we
say
,
God
is
called
upon
as
a
witnesse
;
hereby
is
declared
,
That
an
Oath
in
its
nature
tends
to
the
glory
of
God
;
for
it
is
built
upon
this
fundamental
Article
of
Faith
,
That
God
hath
an
all-seeing
eye
,
as
also
an
avenging
one
,
where
men
deale
perfidiously
,
God
is
called
as
a
witnesse
,
and
so
by
consequence
as
a
Judge
.
And
in
this
an
Oath
differeth
from
a
Vow
.
For
though
a
Vow
be
also
a
religious
worship
of
God
,
yet
in
that
God
is
considered
(
as
it
were
)
a
party
,
with
whom
we
make
a
sacred
promise
;
but
in
an
Oath
,
we
attend
to
God
as
a
witnesse
,
as
he
that
knoweth
all
things
.
And
therefore
how
highly
do
these
common
swearers
sinne
?
For
while
they
swear
,
they
make
use
of
his
name
,
who
knoweth
all
things
,
who
observeth
those
very
words
and
expressions
at
that
time
.
Certainly
this
consideration
of
Gods
witnessing
at
that
time
,
should
fill
thee
with
much
terrour
.
In
the
third
place
,
There
is
the
Matter
,
and
that
is
doubtfull
and
controversal
,
Whether
it
be
a
thing
past
,
present
,
or
future
.
For
an
assertory
Oath
may
be
about
future
things
;
as
if
a
man
should
swear
the
infallible
event
of
such
a
thing
,
which
yet
he
doth
not
promise
to
accomplish
.
This
the
Apostle
sheweth
,
when
he
cals
an
Oath
,
Heb.
6.
6
,
The
end
of
a
controversie
.
Therefore
to
use
an
Oath
about
manifest
and
evident
things
,
is
an
abuse
of
the
end
of
it
.
Had
Adam
continued
in
the
state
of
innocency
,
there
had
been
no
need
of
Oaths
,
because
there
would
have
been
no
doubts
,
no
controversies
,
there
would
have
been
no
falshood
or
injustice
amongst
men
.
But
after
sinne
came
into
the
world
,
then
man
became
sinfull
and
false
,
as
the
Devil
,
that
did
deceive
him
.
So
that
although
Oaths
are
lawfull
in
some
cases
,
yet
it
is
because
of
sinne
:
they
become
necessary
,
because
of
mans
transgression
.
And
therefore
Divines
say
well
,
That
although
an
Oath
be
a
worship
of
God
,
yet
it
is
not
as
other
worship
is
,
of
it self
to
be
desired
,
and
constantly
exercised
,
as
to
pray
unto
God
,
and
to
praise
God
;
but
onely
it
is
to
be
desired
propter
aliud
,
supposing
sinne
in
man
going
before
.
Even
as
Physicke
is
not
in
it selfe
to
be
desired
,
but
upon
supposition
of
a
disease
;
so
that
if
mankinde
were
as
honest
,
faithfull
and
righteous
,
as
they
ought
to
be
,
there
would
be
no
need
of
Oaths
;
and
frequent
use
even
of
lawfull
and
necessary
Oaths
,
suppose
a
distempered
Nation
,
even
as
continual
use
of
Physicians
,
demonstrate
a
diseased
people
.
Lastly
,
Here
is
the
End
of
swearing
,
and
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
(
Hebrews
6.
6.
)
for
confirmation
;
and
therefore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Ne
plus
ultra
of
any
controversie
:
not
that
alwayes
it
doth
confirme
the
truth
.
For
how
many
ungodly
and
gracelesse
persons
doe
sweare
falsly
?
But
in
the
nature
of
it
it
is
for
that
end
.
It
is
true
,
your
common
swearers
,
they
doe
so
grossely
abuse
an
Oath
,
that
the
end
is
wholly
frustrated
,
no
sober
man
giving
them
the
more
credit
,
because
they
sweare
:
yea
the
more
they
sweare
,
the
more
they
suspect
them
for
lying
.
SERM.
CXLI
.
Of
Oaths
and
several
expressions
used
in
Swearing
.
2
COR.
1.
23.
Moreover
I
call
God
to
record
upon
my
soul
,
&c.
THe
Definition
and
lawfulnesse
of
an
Oath
in
necessary
and
urgent
motives
being
declared
,
I
shall
proceed
to
answer
some
Cases
or
Questions
,
and
that
from
the
Description
given
.
Only
First
,
It
is
good
to
take
notice
,
that
there
are
these
four
things
may
be
used
to
the
confirmation
of
any
thing
that
is
said
.
The
first
is
,
A
bare
Affirmation
,
or
Negation
,
according
to
that
command
,
Let
your
communication
be
yea
and
nay
.
2.
When
we
to
this
affirmation
adde
an
Asseveration
or
Attestation
.
Thus
our
Saviour
many
times
,
Verily
,
verily
;
which
is
not
an
oath
,
as
learned
men
shew
against
those
,
who
have
thought
so
:
so
when
we
say
truly
,
or
indeed
,
this
is
an
asseveration
.
3.
There
is
an
Obtestation
,
and
that
cometh
near
to
an
Oath
,
but
is
not
an
Oath
;
and
that
is
,
when
we
doe
appeale
(
as
it
were
)
to
the
creatures
,
to
witnesse
such
a
thing
,
as
Moses
to
affect
the
senslesse
Israelites
,
said
,
Hear
,
O
Heavens
,
and
hearken
,
O
Earth
.
Thus
Paul
,
(
1
Tim.
5.
21.
)
I
charge
thee
before
God
,
and
the
Lord
Jesus
Christ
,
and
the
elect
Angels
.
He
doth
not
there
swear
,
but
use
an
Obtestation
,
and
that
not
onely
before
God
,
and
Christ
,
but
Angels
also
;
for
they
are
present
with
us
,
and
bear
witnesse
of
us
.
Lastly
,
There
is
an
Oath
,
and
that
is
,
When
we
call
upon
God
as
a
witnesse
,
to
confirme
what
is
spoken
.
I
say
,
When
we
call
upon
him
as
a
witnesse
.
For
when
there
is
a
meer
allegation
of
some
Text
of
Scripture
,
to
confirme
a
truth
,
there
is
a
witnesse
of
God
made
use
of
,
he
is
then
brought
as
a
witnesse
;
but
it
is
not
an
Oath
,
because
it
is
not
by
way
of
Invocation
.
In
the
next
place
,
Oaths
may
either
be
compleatly
and
perfectly
expressed
,
as
here
in
the
Text
:
Or
else
elliptically
or
defectively
,
which
is
very
ordinary
,
If
they
enter
into
my
rest
;
God
doe
so
to
me
,
and
more
also
.
Many
times
the
creature
that
is
dear
to
us
,
we
mention
,
as
exposing
it
to
Gods
curse
,
if
we
say
not
truth
,
and
the
name
of
God
is
not
mentioned
.
This
is
good
to
be
remembred
,
because
many
use
execratory
speeches
,
and
thinke
,
because
God
is
not
named
,
here
is
no
swearing
,
whereas
they
are
terrible
oaths
,
such
are
,
Would
I
might
never
stirre
,
would
I
might
be
hanged
,
&c.
These
are
horrible
execratory
oaths
,
though
God
be
not
named
.
These
two
things
premised
,
let
us
consider
,
What
doubts
may
be
raised
from
the
forementioned
definition
of
an
Oath
?
And
First
,
In
that
an
Oath
is
said
to
be
a
religious
calling
upon
God
,
it
may
be
Whether
words
be
necessary
to
an
oath
?
May
it
not
be
by
other
signes
?
The
Answer
is
,
That
a
man
may
swear
mentally
,
and
in
his
heart
onely
,
because
God
is
a
searcher
of
that
,
and
knoweth
every
thing
which
moveth
in
us
.
And
again
,
Dumb
men
,
as
Zacharias
for
instance
,
no
doubt
might
have
sworne
by
some
signes
he
might
make
.
Hence
the
Comical
Poet
,
cited
by
Covarruvias
and
Grotius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
is
a
firme
Oath
,
though
I
doe
but
nodde
with
my
head
.
A
man
also
may
swear
by
writing
;
and
thus
the
Apostles
Oath
is
here
in
the
Text
by
writing
.
Yea
Austin's
observation
is
,
That
he
doth
not
remember
,
that
ever
the
Apostle
did
swear
any
otherwise
than
in
writing
,
not
in
speech
or
discourse
,
he
delivered
by
mouth
:
And
hereby
an
Oath
is
made
more
deliberate
.
If
no
men
would
swear
,
but
first
write
it
down
,
it
would
be
a
special
means
to
stop
much
ungodly
swearing
.
The
second
Question
is
,
We
define
an
Oath
to
be
a
religious
calling
upon
God
as
a
witnesse
;
Whether
then
it
be
not
lawfull
to
sweare
by
the
creature
?
What
is
more
ordinary
,
not
onely
amongst
Papists
,
but
Protestants
also
,
than
to
swear
by
the
light
,
by
this
bread
,
by
their
faith
and
truth
;
and
these
are
creatures
?
To
this
it
is
answered
,
First
,
That
the
Papists
(
Covarruvias
part
.
prima
relect.
de
juram
.
)
though
we
may
sweare
by
creatures
;
but
with
this
distinction
,
not
absolutely
and
terminatively
staying
in
them
,
but
relatively
to
God
,
whose
power
and
goodnesse
is
eminent
in
the
creatures
.
But
this
is
an
empty
distinction
.
For
our
Saviour
doth
absolutely
prohibit
to
sweare
by
the
creatures
(
Matth.
5.
)
and
the
command
is
often
,
to
sweare
by
God
alone
;
they
are
reproved
also
,
who
sweare
by
God
and
Baal
,
God
and
Milchom
.
For
although
they
were
Idols
,
yet
the
reason
of
the
prohibition
is
,
because
they
are
not
Gods
,
and
every
creature
is
not
a
god
;
therefore
it
is
not
lawfull
to
sweare
by
any
creature
,
neither
terminatively
nor
transitively
;
for
all
is
Idolatry
,
giving
the
worship
due
to
God
,
unto
the
creature
.
It
is
true
,
though
a
man
sweare
by
the
creature
(
which
is
unlawfull
)
yet
it
is
an
Oath
for
all
that
,
and
doth
oblige
,
as
our
Saviour
informed
against
the
Pharisees
.
Non
te
audit
lapis
loquentem
,
sed
Deus
te
punit
fallentem
,
saith
Austin
,
speaking
of
the
Heathenish
custome
,
which
was
to
hold
a
flint
in
their
hands
,
while
they
did
sweare
,
saying
,
If
I
doe
deceive
,
let
me
be
cast
out
of
the
City
,
as
I
throw
away
this
stone
.
This
they
called
swearing
,
Pexr
Jovem
lapidem
.
Therefore
it
is
a
foolish
and
senslesse
evasion
of
many
,
to
say
,
they
doe
not
sweare
by
God
,
they
are
but
petty
oaths
(
as
is
to
be
shewed
.
)
For
here
is
the
more
Idolatry
,
when
you
sweare
by
a
creature
:
Is
your
Faith
a
God
.
Is
your
Troth
a
God
?
Is
the
Light
and
Bread
you
sweare
by
a
God
?
These
oaths
were
usual
amongst
Heathens
.
Socrates
,
whether
it
was
to
deride
the
Heathens
opinions
about
their
gods
,
would
sweare
by
a
Cocke
,
and
by
a
Dogge
.
It
cannot
be
denied
,
but
that
it
might
be
,
men
at
first
out
of
a
superstitious
reverence
to
God
,
did
forbeare
to
swear
by
him
;
but
herein
they
did
more
dishonour
God
,
while
they
thought
to
honour
him
,
which
is
alwayes
the
fruit
of
superstition
.
Some
Protestants
indeed
(
Calvin
and
Peter
Martyr
)
are
said
in
some
sense
to
allow
swearing
by
creatures
,
as
the
symbols
of
Gods
presence
and
power
:
but
that
is
not
safe
;
and
there
is
no
creature
,
but
in
it
the
power
and
wisdome
of
God
doth
appear
,
so
that
then
we
might
swear
by
every
creature
.
God
then
onely
is
to
be
sworne
by
;
for
he
alone
is
the
all-seeing
witnesse
of
all
that
we
doe
,
and
omnipotent
to
punish
such
as
shall
take
his
Name
in
vaine
.
So
that
thou
art
not
to
thinke
thou
art
clean
from
the
dishonour
of
God
,
because
thou
swearest
,
but
doest
not
name
him
.
It
is
true
,
two
wayes
learned
men
say
,
we
may
mention
a
creature
in
an
Oath
,
though
we
do
not
swear
by
it
.
And
The
first
is
,
when
we
mention
it
as
a
pledge
,
in
which
we
desire
God
would
punish
us
,
if
we
say
not
the
truth
.
As
here
in
the
Text
,
Paul
doth
name
his
soule
,
though
he
doth
not
sweare
by
it
.
And
in
this
sense
some
excuse
that
speech
of
Joseph's
,
By
the
life
of
Pharaoh
,
Genes.
42.
15.
For
(
say
they
)
his
meaning
is
,
As
deare
as
Pharaoh's
life
is
unto
me
,
which
I
would
have
God
constantly
preserve
,
it
is
thus
and
thus
.
Even
as
in
the
primitive
times
,
though
the
Christians
refused
to
swear
,
Per
genium
Imperatoris
,
yet
they
did
swear
per
salutem
,
as
that
which
was
dear
unto
them
.
Although
for
that
fact
of
Joseph
,
some
say
,
it
was
his
sinne
,
and
condemn
him
therein
,
as
if
by
living
in
Pharaoh's
Court
,
he
had
contracted
this
sinfull
custome
.
In
the
second
place
,
it
is
lawfull
to
mention
a
creature
in
an
Oath
,
and
When
we
make
a
collation
,
and
comparison
(
as
it
were
)
betweene
the
truth
of
one
thing
,
and
another
.
As
when
David
said
to
Jonathan
,
As
the
Lord
liveth
,
and
as
thy
soule
liveth
,
there
is
but
a
steppe
betweene
me
and
death
,
1
Samuel
10.
3.
Thus
Hannah
said
to
Eli
,
O
my
Lord
,
as
thy
soule
liveth
,
I
am
the
woman
that
stood
here
praying
,
1
Sam.
1.
26.
Thus
Abner
said
to
Saul
,
when
he
asked
him
,
Whose
sonne
David
was
?
he
answered
,
As
thy
soule
liveth
,
O
King
,
I
cannot
tell
,
1
Sam.
17.
55.
In
these
places
,
they
doe
not
sweare
by
the
soule
of
a
man
,
but
make
a
comparison
,
as
sure
as
they
live
;
which
is
plaine
and
manifest
,
so
surely
is
such
a
thing
true
.
And
in
this
sense
likewise
some
defend
that
Oath
of
the
primitive
Christians
,
By
the
safety
or
life
of
the
Emperour
,
if
thereby
they
did
not
meane
God
himself
;
as
David
often
calleth
God
,
The
health
and
light
of
his
countenance
,
yea
his
life
also
.
Now
although
in
these
respects
a
creature
may
be
named
lawfully
,
yet
the
latter
way
is
not
to
be
used
by
Christians
.
For
it
is
offensive
to
godly
eares
,
especially
that
is
a
wicked
and
most
ungodly
comparison
,
which
some
men
use
,
when
they
will
say
,
Such
a
thing
is
as
true
,
as
God
is
true
.
For
that
is
blasphemy
to
compare
a
creature
,
and
the
infinite
Majesty
of
God
together
in
matter
of
truth
.
In
the
third
place
,
Concerning
this
Definition
of
an
Oath
,
that
is
,
A
religious
calling
upon
God
;
we
may
question
concerning
some
forme
of
speeches
,
which
are
frequently
used
amongst
us
,
whether
they
be
Oaths
,
or
no.
As
First
,
Many
have
this
ordinary
expression
,
I
vow
to
God
it
is
so
.
Is
this
lawfull
?
To
which
Suarez
answereth
,
(
Disput.
de
Juramento
)
saying
,
That
it
is
not
onely
an
improper
and
absurd
speech
,
but
also
very
ungodly
,
and
highly
is
a
very
great
Oath
.
But
then
secondly
,
The
great
Question
is
,
Whether
these
expressions
(
in
faith
)
and
(
by
faith
)
are
oaths
,
or
not
?
To
which
I
say
,
First
,
When
there
is
a
doubt
and
dispute
,
whether
such
a
forme
of
speech
be
an
Oath
?
then
the
safest
way
for
thy
conscience
,
is
to
abstaine
from
expressions
,
as
the
Apostle
argueth
,
(
Romans
14.
)
Whatsoever
is
done
doubting
,
is
a
sinne
.
If
then
there
be
a
dispute
,
and
that
amongst
learned
men
,
Whether
in
faith
(
for
most
grant
by
faith
to
be
one
)
be
an
Oath
?
Is
it
not
farre
better
for
thee
to
leave
off
such
forme
of
words
?
If
there
were
nothing
but
the
scandall
to
others
,
it
is
a
just
cause
to
make
thee
avoid
such
expressions
:
So
that
the
disputes
about
the
thing
,
is
argument
enough
to
make
thee
leave
these
words
,
there
being
no
necessity
to
use
them
.
But
in
the
second
place
,
lest
you
might
say
,
Perhaps
they
are
some
Precisians
and
Doctors
of
that
strictnesse
that
may
thinke
in
faith
,
to
be
Oaths
:
Even
amongst
the
Popish
Authours
,
there
are
those
who
judge
so
.
Onely
they
distinguish
about
faith
,
What
faith
doe
you
meane
(
say
they
)
when
you
say
in
faith
?
If
the
Christian
faith
,
that
is
a
sacred
thing
,
and
so
it
's
an
Oath
;
if
a
moral
faith
,
that
is
nothing
,
but
humane
veracity
,
or
a
civil
faith
,
as
we
may
call
it
,
the
faith
of
a
Nobleman
or
Gentleman
;
then
(
they
say
)
it
is
no
Oath
.
But
who
is
there
that
saith
in
faith
,
doth
consider
what
faith
he
meaneth
?
Nay
some
perhaps
,
if
they
were
asked
that
Question
,
could
not
tell
how
to
answer
it
.
Onely
because
not
onely
men
of
the
greater
ranke
,
but
of
the
inferiour
sort
,
doe
use
that
expression
,
and
because
they
doe
it
for
further
confirmation
;
it
is
to
be
presumed
,
that
they
meane
the
Christian
faith
;
and
if
so
,
according
to
some
Popish
Authours
,
it
is
an
Oath
.
Neither
is
that
any
thing
considerable
to
say
,
we
doe
not
use
the
Preposition
by
;
we
doe
not
say
by
faith
,
but
in
faith
;
as
Soto
the
Papist
saith
,
To
say
by
faith
is
an
Oath
,
but
not
to
say
in
faith
.
For
Suarez
an
acuter
Jesuite
saith
,
(
Disp.
de
Juram
.
)
That
such
an
exception
is
vaine
;
and
that
by
faith
,
and
in
faith
is
all
one
.
Neither
doth
the
Preposition
make
an
Oath
.
We
conclude
then
,
that
in
faith
,
as
well
as
by
faith
,
are
Oaths
.
It
's
true
,
Doctor
Ames
opinion
is
,
That
in
faith
is
no
more
,
than
an
asseveration
.
Onely
he
addeth
,
We
must
abstaine
from
the
Preposition
by
.
But
(
as
I
said
)
in
and
by
are
all
one
,
in
this
case
.
And
if
you
say
,
Why
should
in
faith
be
more
an
Oath
,
than
in
deed
,
or
in
sincerity
?
To
this
Doctor
Sanderson
giveth
a
considerable
answer
,
(
De
Juram
.
Praelect.
1.
Sect.
8.
)
he
maketh
foure
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
markes
,
by
which
we
may
discover
some
formes
of
speech
to
be
Oaths
;
and
one
of
them
is
,
The
custome
and
use
of
the
Countreyes
language
,
where
we
live
.
So
that
although
it
may
fall
out
,
that
if
we
doe
regard
the
words
,
there
is
no
reason
,
why
one
should
be
not
an
Oath
,
more
than
another
,
yet
the
custome
and
use
of
the
Countrey
must
carry
it
,
because
words
doe
not
signifie
naturally
,
but
by
meere
institution
.
So
that
as
that
may
be
money
in
one
Countrey
,
which
may
not
be
in
another
:
Thus
that
expression
may
signifie
an
Oath
,
in
one
Countrey
,
which
doth
not
in
another
.
We
grant
therefore
,
that
if
we
doe
respect
the
meere
words
,
there
is
no
argument
can
be
given
,
why
in
deed
should
not
be
an
Oath
,
as
well
as
in
faith
;
but
the
custome
of
speech
in
this
Land
,
at
least
amongst
those
who
are
more
sober
,
and
desire
to
feare
an
Oath
,
is
to
judge
of
it
as
an
Oath
.
And
no
doubt
but
those
that
use
it
,
doe
for
the
most
part
intend
so
.
Yea
,
why
doe
many
use
that
expression
in
faith
,
but
because
they
would
not
be
thought
too
precise
?
For
by
this
they
would
be
distinguished
from
others
,
who
are
more
strict
.
This
is
the
Shibboleth
(
as
it
were
)
by
which
they
would
be
notified
.
Besides
,
it
is
a
Rule
amongst
Casuists
,
That
Juramentum
est
stricti
juris
,
because
of
the
danger
that
may
be
therein
.
And
,
Quando
verbum
est
ambiguum
,
praesumendum
est
in
salutem
animae
.
It
being
better
,
if
we
doe
erre
to
abstain
from
words
,
that
may
be
an
Oath
,
than
to
venture
upon
them
,
because
of
our
particular
perswasion
.
I
shall
therefore
conclude
this
,
with
that
Authour
above-mentioned
,
He
that
while
he
doth
attend
onely
to
the
forme
,
or
force
of
words
,
indulgeth
himselfe
in
a
liberty
of
using
such
expressions
in
his
common
discourse
,
without
any
choice
or
scruple
,
which
by
long
use
have
obtained
with
us
the
esteeme
of
an
Oath
,
doth
violate
the
command
of
Christ
concerning
not
swearing
;
giveth
a
scandall
to
his
brother
,
and
exposeth
himselfe
to
the
danger
of
perjury
.
This
is
very
good
and
grave
counsell
.
Therefore
whatsoever
the
Dispute
may
be
about
these
termes
,
whether
oaths
,
or
not
,
let
him
who
loveth
his
soule
,
who
would
not
give
a
just
scandal
to
his
brother
,
and
is
knowne
by
his
character
,
that
he
feareth
an
Oath
,
with
all
diligence
and
circumspection
avoid
such
expressions
for
the
future
.
SERM.
CXLII
.
It
is
lawfull
in
some
Cases
to
swear
;
how
and
when
it
is
thus
lawfull
?
2
COR.
1.
23.
Moreover
I
call
God
to
record
upon
my
soul
,
&c.
THe
definition
of
an
oath
being
delivered
,
we
now
come
to
satisfie
that
party
,
which
holdeth
an
oath
is
absolutely
unlawfull
under
the
Gospel
:
as
also
to
shew
you
,
how
it
is
lawfull
,
and
when
it
is
lawfull
,
that
so
common
swearers
may
be
ashamed
and
confounded
,
to
see
what
guilt
they
daily
bring
upon
themselves
,
and
yet
never
lay
it
to
heart
.
As
for
those
who
have
abstained
from
an
oath
as
unlawfull
,
we
finde
the
sect
of
Essen's
among
the
Jews
reckoned
by
learned
men
as
remarkable
.
This
sect
was
at
the
same
time
with
the
Pharisees
and
Sadduces
,
whose
manners
and
way
Josephus
relateth
at
large
.
yet
(
say
some
)
our
Saviour
did
not
reprove
their
superstitions
,
because
they
lived
solitary
in
places
remote
from
Towns
and
commerce
of
men
:
Eusebius
upon
a
mistake
doth
suppose
them
to
be
Christians
.
Now
their
opinion
was
,
that
it
did
not
beseem
a
man
to
swear
.
They
thought
a
mans
word
should
be
as
firm
as
an
oath
,
yet
that
they
were
not
absoluely
a-against
swearing
,
appeareth
in
that
they
took
an
oath
of
every
member
admitted
into
their
society
,
to
walk
according
to
their
rules
.
The
Pelagians
besides
their
doctrinall
heresies
,
had
two
practicall
Positions
,
which
seemed
to
savour
of
much
piety
and
religion
.
The
one
was
,
that
a
rich
man
abiding
rich
,
couldnot
be
saved
;
whatsoever
was
above
necessity
he
was
bound
to
abdicate
.
The
other
was
,
that
it
is
wholly
unlawfull
to
swear
upon
any
occasion
;
and
as
for
Pauls
examples
,
they
denied
them
to
be
oaths
;
and
as
for
the
instance
taken
from
God
himself
,
that
he
did
swear
,
their
answer
was
,
that
though
God
the
Master
might
swear
,
yet
it
did
not
follow
that
servants
might
,
especially
when
their
Master
forbiddeth
them
.
The
Papists
some
of
them
,
though
they
hold
it
lawfull
to
swear
,
yet
they
judge
abstinence
from
it
a
counsell
belonging
to
perfect
men
,
and
not
a
precept
.
They
usually
likewise
charge
it
upon
the
Waldenses
,
as
if
they
judged
an
Oath
absolutely
unlawfull
.
The
Socinians
they
indeed
grant
an
Oath
lawfull
in
necessary
cases
;
only
their
errour
is
,
That
whereas
rash
and
vain
swearing
was
not
forbidden
in
the
Old
Testament
;
The
Jews
in
their
ordinary
discourse
might
swear
,
so
only
false
swearing
was
prohibited
:
Now
Christ
as
a
more
perfect
Law-giver
doth
not
only
forbid
forswearing
,
but
that
common
rash
swearing
.
But
this
is
built
upon
their
false
foundation
,
That
Christ
perfected
the
morall
Law
,
not
by
explication
and
declaration
only
,
against
Pharisaicall
glosses
,
but
by
addition
of
new
precepts
.
Some
Anabaptists
in
this
latter
age
have
positively
condemned
all
Oaths
,
and
therefore
refused
to
swear
before
Magistrates
,
thinking
that
our
Saviour
,
Matthew●
5.
did
forbid
it
,
because
he
saith
,
Swear
not
at
all
,
but
let
your
yea
be
yea
,
and
nay
nay
,
&c.
Yea
,
some
of
the
Fathers
,
as
Tertullian
,
Basil
,
Chrysostome
,
and
others
,
do
seem
as
peremptorily
to
condemn
all
kinde
of
swearing
,
as
can
be
expressed
;
some
of
them
thinking
it
was
allowed
the
Jews
no
otherwise
than
he
Bill
of
Divorce
was
,
even
for
the
hardnesse
of
their
hearts
.
There
are
indeed
learned
men
,
as
Sixtus
Senensis
,
and
others
,
who
labour
to
excuse
them
;
but
by
their
words
nothing
seemeth
to
be
more
plain
:
yet
Tertullian
who
said
,
Qucmodo
pejerare
quibus
ne
jurare
est
licitum
?
how
shall
Christians
for
swear
,
to
whom
it
is
not
lawful
to
swear
?
acknowledgeth
,
that
though
the
Christians
,
as
Polycarpus
wou'd
dye
rather
than
swear
per
genium
imperatoris
,
which
they
judged
a
devil
;
yet
they
did
,
per
salutem
imperatoris
,
by
the
life
,
or
safety
of
the
Emperour
,
or
rather
God
the
cause
of
it
.
But
whatsoever
the
thoughts
of
men
might
be
,
yet
that
in
some
urgent
and
necessary
cases
it
is
lawfull
,
appeareth
,
First
,
From
the
examples
of
it
in
Scripture
,
and
that
of
God
;
of
Angels
,
of
godly
and
holy
men
;
yea
,
of
Chaist
also
,
say
some
.
That
God
did
swear
,
appeareth
by
many
places
in
the
Old
Testament
;
and
the
Apostle
improveth
it
for
the
comfort
of
the
godly
,
Heb.
6.
13.
only
his
Oath
is
peculiar
,
as
his
Majesty
is
infinite
;
for
he
sweareth
by
himself
,
because
he
hath
no
greater
to
swear
by
.
Some
Learned
men
indeed
have
thought
,
that
it
is
but
an
improper
and
metaphoricall
expression
,
when
God
is
said
to
swear
,
and
that
it
is
not
truly
an
Oath
,
but
the
Apostle
doth
expresly
make
his
promise
,
and
his
Oath
two
things
:
Not
that
there
is
a
need
on
Gods
part
,
to
confirm
his
word
,
but
on
our
part
,
who
are
subject
to
evil
.
Therefore
it
is
our
evil
,
that
maketh
God
to
swear
.
In
some
of
those
Oaths
,
there
is
an
ellipsis
,
or
defect
;
as
Psal.
95.
11.
Unto
whom
I
sware
in
my
wrath
,
if
they
shall
enter
into
my
rest
.
If
,
some
make
the
supply
of
this
Oath
to
be
by
execration
,
then
let
me
not
be
God
;
but
others
more
probably
make
it
only
for
a
more
vehement
attestation
,
conceiving
such
an
execration
undecent
to
the
Majesty
of
God
;
as
also
because
his
infinite
perfection
is
such
as
is
not
capable
of
any
such
execration
.
That
Angels
did
swear
,
appeareth
,
Revel.
10.
6.
where
one
is
said
to
swear
by
him
that
liveth
for
ever
.
The
eternity
of
God
is
the
attribute
there
mentioned
,
because
of
the
fitnesse
of
it
to
the
matter
in
hand
,
the
Angel
declaring
what
would
befall
the
Church
in
future
ages
:
although
it
is
not
likely
that
Angels
swear
to
one
another
for
the
confirmation
of
any
thing
;
for
this
was
done
to
John
,
for
confirmation
of
the
things
foretold
.
That
Christ
did
swear
,
some
affirm
in
that
expression
,
Amen
,
Amen
,
but
other
Learned
men
judge
not
that
to
be
an
Oath
:
but
though
he
did
not
,
it
must
be
granted
,
that
he
might
,
both
because
as
man
he
was
capable
of
swearing
as
well
as
praying
to
God
;
and
also
hereby
he
might
confirm
the
words
that
he
said
,
but
his
wonderfull
miracles
did
abundantly
establish
that
;
That
holy
men
also
have
upon
necessary
occasions
taken
an
oath
,
appeareth
by
many
examples
of
Paul
.
So
that
if
our
Saviour
had
intended
an
absolute
prohibition
of
all
Oaths
,
this
Apostle
would
have
often
offended
against
that
command
.
It
is
true
we
told
you
,
that
all
Oaths
suppose
sinne
,
therefore
in
the
state
of
integrity
there
would
have
been
no
oath
;
yet
Suarez
Disput.
de
Juram
.
thinketh
there
might
have
been
in
that
condition
,
though
not
so
often
,
because
many
contingent
things
might
have
been
known
to
one
,
which
were
not
to
another
.
Therefore
he
would
have
an
Oath
,
not
necessarily
to
suppose
sinne
but
lesser
perfection
.
It
is
not
worth
the
while
to
contend
in
this
.
By
these
examples
we
see
plainly
the
lawfulnesse
of
swearing
upon
urgent
occasions
.
The
second
Argument
is
from
the
commands
in
the
Old
Testament
,
as
Deut.
Num.
30
,
Lev.
5.
4.
Num.
5.
19
,
21.
Lastly
,
The
Apostle
is
clear
for
this
,
Heb.
6.
16.
For
men
verily
swear
by
the
greater
,
and
an
oath
for
confirmation
is
to
them
ahend
of
strife
:
That
doth
not
weaken
the
proof
,
because
he
saith
to
men
,
as
if
he
meant
only
the
men
of
the
world
,
they
use
such
a
custome
,
but
Christians
do
not
;
for
one
kinde
of
men
is
not
there
opposed
to
another
;
men
of
the
world
to
beleevers
,
but
men
to
God
:
Therefore
you
heard
beleevers
did
swear
,
as
Paul
upon
many
occasions
.
Thus
Athanasius
did
by
an
oath
solemnly
purge
himself
to
Constantius
the
Emperour
,
that
he
had
not
spoken
any
thing
against
him
to
his
brother
Constans
.
Thus
you
have
Scripture-ground
for
the
lawfulnesse
of
it
:
Neither
doth
any
thing
in
reason
,
or
the
nature
of
an
oath
,
make
it
unlawfull
:
yea
,
on
the
contrary
God
is
thereby
glorified
,
and
the
publike
edified
.
For
if
you
do
regard
the
originall
or
rise
of
an
Oath
,
that
is
for
the
honour
of
God
;
it
being
introduced
upon
a
faith
,
that
God
beholds
all
things
,
that
he
loveth
truth
,
and
will
be
a
severe
avenger
of
all
those
who
take
his
Name
in
vain
.
And
then
if
you
consider
the
end
of
it
,
it
is
to
establish
righteousnesse
between
man
and
man
;
and
so
is
a
bond
of
humane
society
:
And
if
you
say
,
there
is
this
unfitnesse
in
an
Oath
,
because
a
spiritual
thing
is
ordained
to
that
which
is
temporall
,
a
superiour
for
an
inferiour
,
the
worship
of
God
to
decide
an
humane
businesse
.
Because
therefore
of
the
awe
and
reverence
to
an
Oath
,
some
though
they
have
thought
it
lawfull
to
swear
in
sacred
things
,
wherein
Gods
honour
is
immediatly
concerned
,
yet
judge
it
unlawfull
about
many
Controversies
,
and
such
humane
contracts
.
Hence
Basil
.
Homil
,
de
legend
.
lib.
Gent.
commendeth
Clinias
a
Pythagorean
,
who
being
fined
a
very
great
summe
of
money
,
the
paying
whereof
he
might
have
escaped
,
by
taking
an
oath
,
yet
refused
,
and
would
rather
suffer
that
great
losse
rather
than
take
an
oath
.
But
the
true
answer
is
by
distinguishing
of
the
proxime
and
ultimate
end
,
though
an
oath
,
which
is
a
worship
of
God
have
for
its
proxime
end
a
confirmation
of
some
temporall
matter
,
yet
the
ultimate
end
is
to
glorifie
God
.
Again
,
there
may
be
this
in
reason
against
an
Oath
,
that
it
seemeth
to
be
a
tempting
of
God
,
for
can
we
make
God
witnesse
to
a
thing
when
we
will
?
To
this
the
answer
is
,
that
if
the
intention
of
the
swearer
in
his
oath
should
be
so
,
to
call
God
to
witnesse
,
that
he
should
immediatly
by
some
signe
in
a
sensible
manner
demonstrate
his
notice
thereof
;
This
indeed
would
be
to
tempt
God
,
though
some
times
Gods
judgements
do
immediatly
and
visibly
fall
upon
such
as
take
his
Name
in
vain
,
or
invisibly
by
terrours
and
horrours
of
conscience
;
but
that
is
not
,
or
ought
not
to
be
the
scope
of
him
that
sweareth
,
but
thereby
to
commit
the
truth
of
God
,
who
in
his
due
time
here
or
hereafter
will
be
avenged
upon
such
as
swear
not
aright
.
Well
then
,
you
will
say
,
all
this
may
be
granted
,
but
what
shall
we
say
to
those
two
places
of
Scripture
,
which
seem
as
clearly
to
forbid
all
oaths
at
any
time
,
as
clearly
,
as
can
be
expressed
.
The
first
is
,
Matth.
5.
33
,
34.
&c.
But
I
say
unto
you
,
Swear
not
at
all
,
&c.
where
first
our
Saviour
doth
universally
prohibit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
at
no
time
,
in
no
thing
,
as
it
might
seem
.
2.
He
saith
,
Let
your
yea
be
yea
;
and
nay
,
nay
:
that
is
,
use
no
more
than
a
bare
affirmation
,
without
calling
God
to
witnesse
.
And
lastly
,
he
addeth
,
Whatsoever
is
more
,
is
of
sinne
.
Now
if
you
compare
the
Apostle
James
,
who
alludeth
to
this
of
our
Saviour
,
he
speaketh
more
positively
,
Jam.
5.
12.
Above
all
things
,
my
brethren
,
swear
not
,
neither
by
heaven
,
neither
by
the
earth
,
neither
by
any
other
oath
,
lost
you
might
think
:
He
forbiddeth
swearing
by
creatures
,
he
addeth
,
neither
by
any
other
oath
,
lest
ye
fall
into
condemnation
;
or
as
Grotius
,
who
sheweth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
for
falshood
and
a
lye
left
by
swearing
you
come
to
forswearing
.
Thus
you
see
how
fairly
these
Texts
seem
to
carry
it
against
any
kinde
of
swearing
;
and
by
this
private
Christians
are
to
be
admonished
,
to
compare
one
place
of
Scripture
with
another
,
and
panciora
per
plura
;
for
the
minding
of
some
Texts
only
,
not
comparing
them
with
other
,
hath
caused
much
errour
.
As
in
the
doctrine
of
Universall
Redemption
,
because
some
places
say
,
Christ
dyed
for
all
,
they
runne
away
with
them
,
not
considering
other
places
which
do
restrain
them
,
and
shew
in
what
sense
that
Universality
is
to
be
understood
:
So
because
it
is
said
,
Swear
not
at
all
,
nor
by
any
other
oath
,
therefore
they
conclude
,
that
no
swearing
is
lawfull
,
And
how
guilty
then
must
Paul
be
,
who
yet
bid
us
follow
him
as
he
did
Christ
,
for
he
sweareth
often
?
It
is
certain
then
,
that
our
Saviour
Christ
doth
not
forbid
swearing
in
the
generall
,
for
he
saith
at
that
time
,
he
came
not
to
destroy
the
Law
,
and
swearing
was
lawfull
in
the
Old
Testament
:
But
the
Pharisaicall
opinions
and
glosses
for
they
had
brought
in
corrupt
positions
.
1.
That
it
was
lawfull
to
swear
by
creatures
as
well
as
God
.
2.
If
a
man
did
swear
by
creatures
and
not
by
God
,
he
was
not
guilty
of
perjury
,
if
he
did
not
fullfill
it
.
Our
Saviour
therefore
doth
expresly
condemn
both
these
.
This
is
the
summe
of
this
Prohibition
,
We
are
not
to
swear
by
creatures
,
but
yet
if
we
do
,
because
they
relate
to
God
,
it
is
by
interpretation
,
as
if
we
did
swear
by
God
himself
:
Grotius
indeed
thinketh
,
that
this
place
,
with
that
of
James
,
is
to
be
understood
of
promissory
oaths
:
and
Volkelius
the
Socinian
,
he
seemeth
to
say
,
That
though
this
place
may
not
forbid
all
assertory
oaths
,
when
necessity
requireth
,
yet
promissory
oaths
are
not
allowable
,
when
the
thing
is
not
certain
,
and
it
may
not
be
in
our
power
to
fullfill
it
.
But
the
Texts
comprehend
both
.
It
is
true
,
Learned
Interpreters
go
contrary
waies
,
though
they
both
meet
in
the
end
.
For
some
say
,
Our
Saviour
doth
not
forbid
all
oaths
,
but
all
oaths
by
creatures
;
and
some
make
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
to
relate
to
swearing
,
but
the
words
following
,
Neither
by
heaven
or
earth
,
as
if
it
were
a
distribution
of
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
this
sence
,
the
swearing
not
at
all
,
or
no
other
oath
,
is
to
be
limited
to
creatures
,
not
at
all
by
the
creatures
,
not
any
oath
by
them
;
he
doth
not
forbid
us
to
swear
by
God
in
just
causes
,
or
before
a
Magistrate
,
but
by
the
creatures
,
and
that
in
our
ordinary
discourse
.
For
the
Jews
did
not
think
it
lawfull
to
swear
by
any
thing
but
God
,
in
their
solemn
Judicatories
.
Thus
it
is
like
that
universall
All
;
Whatsoever
they
bid
you
observe
,
do
,
Matth.
23.
3.
that
is
,
all
lawfull
things
:
So
when
Paul
saith
,
I
became
all
things
to
all
men
,
that
is
,
in
things
lawful
and
indifferent
;
he
did
not
become
an
Idolater
:
Others
they
grant
,
that
our
Saviour
forbiddeth
all
oaths
,
as
well
those
by
God
as
by
the
creatures
,
because
he
giveth
this
reason
,
That
whosoever
sweareth
by
the
creatures
sweareth
by
God
in
effect
;
and
then
they
say
,
the
meaning
is
,
Swear
not
at
all
,
that
is
,
in
unnecessary
and
causelesse
matters
.
The
swearing
is
not
so
much
forbidden
,
as
the
frequent
and
unncecessary
use
of
it
.
As
much
as
lieth
in
you
,
Swear
not
at
all
;
and
this
is
every
mans
duty
.
Thus
we
have
briefly
vindicated
that
Text.
In
the
next
place
,
how
may
we
swear
lawfully
?
And
in
this
the
Prophet
Jeremiah
informeth
us
of
three
necessary
Jer.
4.
3.
Thou
shalt
swear
,
the
Lord
liveth
,
(
therefore
not
by
any
creature
.
)
1.
In
truth
,
that
is
,
be
sure
that
the
thing
thou
swearest
be
true
,
not
onely
in
it self
,
but
to
thy
conscience
,
that
thou
knowest
the
truth
of
it
;
or
if
thou
hast
not
the
certainty
of
it
,
that
thou
beleevest
it
to
be
so
upon
good
grounds
;
and
against
this
offend
all
those
who
swear
falsly
,
and
will
bring
,
as
much
as
lieth
in
them
,
God
to
witnesse
a
lye
.
2.
In
judgement
,
that
is
,
with
prudence
,
deliberation
,
and
caution
.
Be
well
advised
before
thou
swearest
:
and
against
this
offend
all
common
swearers
,
that
swear
rashly
,
and
for
ordinary
things
;
as
also
those
who
swear
in
passions
,
and
when
moved
by
anger
.
3.
In
righteousnesse
,
that
is
,
be
sure
the
matter
thou
swearest
,
especially
in
promissory
oaths
,
be
lawfull
and
just
,
such
which
is
agreeable
to
Gods
Word
.
To
these
we
may
adde
two
more
.
1.
That
we
swear
in
faith
,
beleeving
not
only
that
there
is
a
God
,
but
also
that
he
is
an
observer
of
all
that
we
speak
or
do
,
and
an
avenger
of
such
who
shall
pollute
his
Name
.
And
then
2.
that
we
do
it
with
holy
awe
and
reverence
of
God
upon
our
spirits
.
We
are
to
fear
an
oath
:
Oh
what
trembling
and
confusion
may
this
work
upon
rash
and
passionate
common
swearers
?
How
often
hath
the
name
of
God
been
taken
into
thy
mouth
rashly
and
prophanely
?
Thou
who
when
thou
art
to
do
with
a
great
man
in
place
and
honour
,
dost
with
all
reverence
approach
to
him
,
how
cometh
the
Majesty
of
the
great
God
to
be
thus
contemned
by
thee
?
In
the
last
place
,
When
may
we
swear
?
and
that
is
in
the
generall
,
when
necessity
SERM.
CXLIII
.
Ordinary
Swearing
reproved
and
put
to
Silence
.
2
COR.
1.
23.
Moreover
I
call
God
to
record
upon
my
soul
,
&c.
I
Shall
now
conclude
the
Subject
,
which
the
former
part
of
this
verse
hath
religious
calling
upon
God
as
a
witnesse
,
if
it
be
a
sacred
worship
of
his
holy
Name
,
where
will
such
prophane
contemners
of
the
honour
and
glory
of
God
appear
?
What
mountains
shall
cover
them
from
the
wrath
of
God
?
What
shall
be
done
unto
thee
thou
cursing
swearing
tongue
?
Not
coals
of
juniper
,
but
of
hell
fire
shall
be
powred
upon
thee
.
We
may
be
amazed
and
wonder
,
why
such
a
sinne
should
be
thus
universall
;
for
other
sins
have
either
pleasure
or
profit
,
but
this
hath
none
at
all
.
Certainly
the
custome
of
such
a
sinne
cometh
from
the
meer
wickednesse
and
prophanenesse
of
a
mans
heart
,
having
no
fear
of
God
in
our
souls
;
for
there
is
no
earthly
advantage
that
tempteth
to
this
common
ordinary
swearing
:
yet
it
hath
been
a
generall
sinne
in
the
former
ages
of
the
Church
,
as
well
as
now
.
How
zealous
and
frequent
is
Chrysostome
against
that
ungodly
custom
of
swearing
?
Adhuc
timeo
,
quia
nullus
timet
,
saith
he
.
With
no
lesse
godly
affection
doth
Austin
also
set
himself
against
it
;
yea
,
it
seemeth
there
were
such
prophane
wretches
in
his
daies
as
are
in
ou●s
,
who
did
account
juramentum
in
ore
,
magnum
&
suave
aliquid
.
And
have
not
we
many
who
judge
an
oath
to
be
a
grace
to
their
language
,
and
deride
at
such
who
are
so
precise
as
to
be
offended
at
such
passages
?
Oh
therefore
that
God
would
so
blesse
this
Discourse
at
this
time
to
you
,
that
the
prophane
swearing
tongue
may
be
converted
into
a
praying
tongue
,
a
repenting
and
confessing
tongue
:
that
he
who
hath
sworn
may
never
do
so
more
,
but
fear
an
oath
as
much
as
hell-fire
;
and
for
this
purpose
consider
these
motives
thereunto
.
First
,
That
there
is
an
expresse
precept
and
command
against
such
ordinary
,
rash
Mat.
5.
34.
But
I
say
unto
you
,
Swear
not
at
all
,
and
ver.
37.
Let
your
communication
be
yea
,
yea
;
nay
,
nay
:
he
saith
,
Swear
not
at
all
;
so
that
if
it
be
but
once
an
unlawfull
swearing
in
all
thy
life
,
thou
hast
transgressed
this
command
;
and
as
one
tile
of
the
house
neglected
,
may
in
time
make
the
whole
covering
consume
;
and
one
rent
in
the
garment
let
alone
,
may
at
last
destroy
the
whole
:
so
even
one
sinfull
oath
not
repented
of
or
humbled
for
,
may
bring
on
the
damnation
of
the
whole
man
.
You
see
this
command
is
laid
down
so
strictly
both
in
the
negative
and
affirmative
part
,
that
some
have
judged
it
wholly
unlawful
to
swear
in
any
case
;
but
that
you
heard
was
an
error
on
the
right
hand
:
yet
so
farre
the
command
extendeth
,
as
to
forbid
all
customary
,
idle
,
rash
,
and
unnecessary
swearing
.
So
that
the
common
swearer
may
as
much
fear
to
come
near
this
command
,
as
the
Israelite
did
to
the
mount
,
when
the
Law
was
given
.
Shall
not
this
command
of
Christ
be
more
to
thee
than
all
custome
and
example
?
But
I
say
unto
you
(
saith
Christ
)
Swear
not
at
all
;
who
dareth
then
thus
contradict
Christ
?
Why
dost
thou
not
all
the
day-long
minde
thy self
of
this
?
Why
doth
not
thy
conscience
put
thee
in
remembrance
of
this
command
?
Say
,
when
thou
risest
,
when
thou
walkest
,
when
thou
goest
to
bed
,
this
commandment
to
thy self
,
Swear
not
.
The
Apostle
James
also
because
of
the
great
necessity
and
utility
of
this
precept
doth
repeat
it
to
beleevers
.
For
as
Luthers
saying
is
,
principum
literae
sunt
bis
vel
ter
legendae
,
Princes
letters
and
commands
are
to
be
read
twice
or
thrice
.
And
thus
we
are
daily
to
meditate
on
this
duty
:
by
this
gemination
,
it
should
appear
,
that
the
heart
of
man
is
very
ready
to
break
out
into
this
filthy
prophanenesse
,
though
there
be
no
alluring
motive
:
Therefore
he
addeth
,
Above
all
things
,
my
brethren
,
Swear
not
;
above
all
things
look
to
your
tongue
,
set
a
watch
before
your
lips
,
that
you
be
not
found
guilty
of
this
sinne
.
And
whereas
the
Apostle
in
the
Verses
following
is
to
describe
the
suitable
and
particular
duties
to
a
man
afflicted
,
and
to
a
man
merry
,
he
doth
seem
to
remove
this
sin
of
swearing
in
the
first
place
,
prohibiting
that
;
for
experience
telleth
us
,
that
when
men
either
are
sadly
afflicted
,
and
in
discontents
,
or
joyful
and
merry
,
then
they
are
most
prone
to
forget
themselves
,
and
fall
into
this
sinne
of
swearing
:
therefore
the
Apostle
by
way
of
caution
,
saith
,
above
all
things
swear
not
.
A
second
motive
against
this
common
sin
of
swearing
,
is
from
the
character
and
description
that
is
given
of
a
godly
man
in
this
very
particular
;
he
is
one
that
feareth
an
oath
:
he
dare
not
swear
in
his
ordinary
discourse
,
and
in
unnecessary
occasions
.
Therefore
it
is
a
presumptuous
thing
in
thee
to
flatter
thy self
,
that
though
thou
fallest
into
this
sinne
now
and
then
,
yet
thou
hast
a
good
heart
,
and
hopest
that
thou
shalt
do
as
well
as
the
most
precise
,
whom
thou
slanderest
with
that
ordinary
calumny
,
that
though
they
will
not
swear
,
yet
they
will
lye
;
whereas
a
godly
man
hateth
both
the
one
and
the
other
.
But
to
our
purpose
:
Let
a
man
pretend
never
so
much
devotion
,
let
him
be
never
so
confident
of
his
good
heart
:
yet
if
an
ordinary
swearer
,
thou
canst
not
have
a
principle
of
grace
in
thee
.
For
Solomon
making
an
opposition
between
a
godly
man
and
a
wicked
,
describing
them
by
contrary
characters
,
Eccl.
9.
2.
concludeth
with
this
,
he
that
sweareth
,
and
he
that
feareth
an
oath
:
So
that
a
common
swearer
is
the
same
with
a
wicked
man
and
an
unclean
man
:
but
then
the
godly
man
is
deciphered
by
this
,
that
he
feareth
an
oath
:
observe
that
he
doth
not
say
,
he
that
swsareth
not
,
but
he
that
feareth
an
oath
.
So
that
a
gracious
man
doth
not
only
abstain
from
all
customary
swearing
,
but
he
hath
an
awe
and
a
reverentiall
fear
in
his
soul
about
it
;
so
that
the
prophane
swearer
is
directly
opposite
to
this
character
.
The
Psalmist
likewise
,
Psa.
24.
4.
when
he
had
propounded
this
Question
,
who
shall
ascend
to
the
holy
hill
of
God
,
and
stand
in
his
holy
place
?
that
is
,
who
is
a
true
member
of
the
Church
of
God
?
he
answereth
by
giving
severall
properties
of
such
;
two
whereof
are
,
He
who
hath
not
lift
up
his
soul
to
vanity
,
nor
sworn
deceitfully
.
By
lifting
up
the
soul
to
vanity
,
some
learned
men
understand
vain
swearing
;
and
then
followeth
another
and
greater
sinne
,
which
is
perjury
and
false
swearing
,
which
commonly
followeth
upon
the
frequent
use
of
the
former
sinne
.
The
3d
motive
is
,
From
the
nature
of
the
sin
,
it
is
a
very
hainous
and
grievous
sin
.
thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vain
.
It
's
Gods
Name
who
is
infinite
in
Majesty
,
who
is
to
be
named
alwaies
with
a
holy
fear
and
reverence
,
and
shalt
thou
pollute
it
in
thy
wicked
mouth
?
This
Commandment
doth
not
only
forbid
ordinary
swearing
,
but
all
light
and
irreverent
using
of
Gods
Name
;
as
you
have
many
will
say
,
O
God
,
O
Lord
,
and
O
Jesus
:
these
are
great
sins
,
though
thou
dost
not
tremble
under
them
.
Let
the
common
swearer
then
know
,
that
his
sin
is
a
very
hainous
one
,
he
contemneth
the
glory
and
worship
of
God
.
Observe
that
expression
,
Deut.
28.
58.
that
thou
maist
fear
this
glorious
and
fearfull
Name
,
the
Lord
thy
God
.
Do
not
then
flatter
thy self
,
make
not
this
common
swearing
a
light
sinne
,
for
sins
are
weighty
,
according
as
God
judgeth
of
them
,
and
this
he
accounteth
an
immediate
contempt
of
his
Majesty
.
You
would
not
make
use
of
the
name
of
a
great
man
to
witnesse
every
bable
and
trifle
.
Chrysostome
saith
,
Common
swearers
shew
more
respect
to
their
new
garments
,
than
they
do
to
Gods
Name
;
for
they
will
not
wear
them
but
upon
solemn
occasions
.
Whereas
these
in
every
trifle
,
and
upon
every
passion
,
do
highly
dishouour
God
.
Fourthly
,
As
the
sin
of
common
swearing
is
grievous
in
its
nature
,
so
it
's
threatned
in
a
speciall
manner
with
more
than
ordinary
judgements
.
Even
in
this
life
God
the
Lord
will
not
hold
him
guiltlesse
that
taketh
his
Name
in
vain
.
It
is
a
figure
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lesse
is
said
,
and
more
is
intended
,
that
is
,
he
will
certainly
deal
with
such
a
man
as
a
guilty
person
,
he
shall
find
that
sin
doth
provoke
God
in
an
high
manner
.
The
Apostle
likewise
,
Jam.
5.
when
he
had
prohibited
swearing
,
addeth
,
lest
ye
fall
into
condemnation
;
the
judgement
of
God
lyeth
at
thy
door
,
and
will
finde
thee
out
.
The
place
also
formerly
mentioned
,
Zech.
5.
2
,
3.
is
very
dreadfull
.
There
is
a
flying
roll
,
full
of
curses
,
and
it
is
said
to
go
into
the
house
of
the
swearer
,
and
to
continue
in
the
midst
of
his
house
,
till
it
hath
consumed
all
.
The
Septuagint
and
Greek
Expositors
for
a
flying
roll
reade
a
flying
hatchet
,
taking
maggall
for
megillah
;
howsoever
it
is
as
terrible
,
as
if
an
Angel
should
come
with
an
hatchet
,
and
cut
down
such
a
mans
house
.
It
's
flying
,
therefore
it
cometh
from
heaven
,
and
so
all
thy
power
cannot
withstand
it
:
and
then
it
's
very
broad
and
long
,
it
will
meet
with
every
swearer
:
and
then
it
is
an
utter
consumption
,
God
will
make
him
such
an
example
,
that
all
who
go
by
,
shall
say
,
here
lived
such
a
prophane
swearer
:
and
see
what
misery
and
ruine
he
and
his
are
brought
to
.
Suarez
speaketh
of
a
prophane
blasphemous
Proverb
,
that
the
Spaniards
have
to
excuse
their
common
oaths
,
Qui
bene
jurat
(
by
bene
is
meant
multum
)
benè
credit
,
he
that
sweareth
much
,
beleeveth
well
.
It
is
a
signe
he
beleeveth
there
is
a
God
.
And
indeed
an
Atheist
cannot
swear
properly
unlesse
it
be
by
derision
;
but
that
proverb
hath
blasphemy
in
it
,
because
the
swearer
discovereth
faith
in
God
rashly
,
and
irreverently
:
Neither
doth
he
intend
in
his
common
discourse
to
professe
faith
in
God
,
when
he
doth
swear
.
Fifthly
,
This
sin
of
swearing
is
of
so
great
a
guilt
that
it
polluteth
a
land
,
it
bringeth
publique
judgements
as
well
as
private
.
Now
all
those
sins
that
make
Jer.
23.
10.
because
of
swearing
the
land
mourneth
:
and
Hos.
4.
2.
for
swearing
and
lying
,
&c.
therefore
the
Lord
had
a
controversie
with
the
land
.
Thus
you
see
swearrers
are
like
Jonahs
in
a
Ship
,
they
bring
the
Tempests
of
Gods
wrath
upon
the
Land
;
only
when
Magistrates
make
good
and
severe
Laws
against
swearing
,
and
the
under-Officers
are
diligent
in
execution
(
for
good
laws
without
execution
are
like
a
Bell
without
a
clapper
,
as
one
said
)
then
the
guilt
is
taken
off
the
land
.
And
therefore
it
would
be
cruelty
to
the
Nation
,
to
spare
a
particular
person
;
you
are
unwilling
to
make
the
swearer
mourn
,
and
thereby
you
make
the
land
mourn
.
Therefore
let
justice
be
executed
upon
swearers
,
that
so
the
nation
may
not
incur
Gods
displeasure
.
Lastly
,
This
sin
or
common
and
irreverent
swearing
is
condemned
by
the
very
light
of
nature
.
Heathens
as
the
Pythagoreans
have
thought
it
a
reproach
to
a
man
to
swear
;
his
word
should
be
as
good
as
an
oath
.
It
is
noted
of
Hercules
,
that
he
did
never
swear
,
and
therefore
judged
by
the
Heathens
most
religious
.
The
more
inexcusable
are
those
Christians
,
of
whom
Hierom
complaineth
,
that
would
use
those
Latine
Oaths
,
mehercule
,
medius
fidius
.
Plutarch
reports
,
that
when
some
were
to
swear
among
the
heathens
,
they
took
them
out
of
the
house
,
and
made
them
swear
in
the
open
air
;
one
reason
whereof
was
to
make
them
deliberating
,
and
considering
before
they
did
so
.
Will
not
these
heathens
rise
up
in
judgement
against
our
common
swearers
,
who
yet
glory
in
this
Title
of
Christianity
?
But
let
us
hear
their
excuses
and
cavils
,
such
swearers
use
to
make
.
1.
They
say
,
It
's
a
custome
they
have
got
,
and
they
cannot
leave
it
.
But
1.
the
2.
Why
may
not
this
custome
be
left
?
Of
all
customes
we
might
think
this
might
be
parted
with
most
easily
;
for
(
as
you
heard
)
here
is
no
profit
or
pleasure
to
tempt
thee
.
Chrysostome
answering
this
very
cavill
,
saith
,
That
many
who
have
had
a
custome
to
stammer
,
have
yet
by
diligence
left
it
;
yea
,
he
speaketh
of
one
who
had
a
custome
of
lifting
up
one
shoulder
higher
than
another
,
that
by
naked
swords
upon
the
place
to
cut
him
,
if
he
should
do
so
any
more
,
did
thereby
leave
that
ill
use
;
and
may
not
this
custome
of
swearing
be
parted
with
upon
easier
terms
?
Bid
thy
Wife
tell
thee
of
it
,
thy
children
,
thy
servants
;
saith
the
same
Ancient
:
and
then
at
last
,
as
many
joyning
together
,
do
so
stop
a
beast
that
they
catch
him
,
thus
(
saith
he
)
they
will
at
last
we
ary
thee
out
of
this
custome
.
In
the
next
place
,
Many
do
so
,
even
all
generally
(
except
some
few
Precisians
)
do
swear
,
and
why
should
not
I
do
as
most
do
?
But
to
answer
this
,
the
command
is
clear
,
thou
shalt
not
follow
a
multitude
to
do
evil
,
Exo.
23.
2.
Most
men
go
in
the
broad
way
to
hell
,
most
men
will
be
damned
,
and
therefore
this
is
no
plea.
Again
,
we
are
not
to
live
by
examples
,
but
by
precepts
.
What
though
all
use
to
swear
that
live
by
thee
?
yet
the
command
of
Christ
is
to
be
more
than
the
examples
,
even
of
holy
men
and
Angels
themselves
;
much
more
then
of
wicked
and
ungodly
men
.
In
the
third
place
,
I
think
no
hurt
,
I
do
no
body
any
wrong
.
But
1.
there
is
no
man
that
sinneth
,
intendeth
to
sinne
,
the
will
of
man
cannot
be
carried
out
to
will
evil
as
it
is
evil
;
and
so
every
sinner
might
excuse
himself
.
Again
,
if
thy
oaths
do
not
hurt
others
,
yet
they
do
thy
own
soul
,
thou
art
a
murderer
of
that
;
and
as
much
as
lieth
in
thee
,
thou
hurtest
God
,
robbing
him
of
the
glory
due
to
him
.
And
lastly
,
thou
dost
hurt
others
,
for
if
a
father
,
thy
children
learn
to
swear
from
thee
;
if
a
Master
,
thy
servants
do
;
or
thy
neighbours
are
encouraged
,
and
the
godly
they
are
grieved
at
it
.
In
the
fourth
place
,
Some
pleade
,
they
sweare
but
sometimes
,
it
is
when
they
are
in
a
passion
,
when
they
are
provoked
.
But
,
1.
Once
is
too
much
,
any
sinne
once
committed
is
enough
to
damne
for
ever
without
repentance
.
And
whereas
thou
saist
,
It
is
in
thy
passion
,
that
will
not
excuse
;
if
thou
killest
a
man
in
thy
passion
,
doth
that
free
thee
before
God
?
The
stronger
thy
passions
are
,
the
weaker
thou
art
in
grace
,
yea
,
in
reason
:
Therefore
thy
condition
is
the
more
dangerous
,
because
so
easily
moved
into
passion
;
many
grievous
sins
are
sometimes
committed
in
passion
,
which
may
make
thee
ashamed
and
mourn
all
thy
life
long
.
Again
,
art
thou
in
a
passion
?
therefore
the
more
unfit
to
take
the
Name
of
God
in
thy
mouth
,
the
greater
thy
irreverence
,
by
how
much
more
violent
the
passion
is
.
In
the
fifth
place
,
But
when
I
have
sworn
in
my
passion
,
and
do
recall
my self
,
I
am
sorry
for
it
,
and
ask
God
forgivenesse
.
But
1.
seeing
the
sin
of
irreverent
swearing
is
a
very
grievous
sin
,
committed
immediatly
against
the
Majesty
of
God
:
it
is
not
an
ordinary
confession
,
a
transient
[
Lord
have
mercy
upon
me
]
that
can
be
accounted
repentance
in
this
case
:
There
must
be
a
serious
and
solemn
setting
of
our
selvs
to
humiliation
for
sins
of
this
nature
.
And
2.
if
ye
be
so
sorrowfull
as
never
to
fall
into
such
passionate
swearing
again
,
then
it
is
good
:
but
upon
the
very
next
provocation
,
the
next
passion
,
you
fall
a
cursing
and
swearing
again
,
as
formerly
:
so
that
it
is
plain
thou
hast
not
repented
.
Thou
sinnest
,
and
then
askest
God
forgivenesse
,
and
then
thou
sinnest
again
:
what
is
this
but
to
play
the
hypocrite
with
God
,
and
to
mock
him
.
In
the
sixth
place
,
say
some
,
I
would
not
swear
,
but
they
will
not
beleeve
me
else
.
To
this
it
is
answered
,
happily
it
is
thy
fault
,
they
do
not
think
thee
a
man
of
truth
and
honesty
;
if
they
did
,
thy
bare
word
would
be
enough
:
and
in
the
next
place
,
who
will
beleeve
thee
the
more
for
thy
ordinary
swearing
?
they
think
it
is
so
common
with
thee
,
that
thou
dost
not
matter
it
;
and
withall
,
he
that
is
not
afraid
to
dishonour
God
,
I
cannot
beleeve
him
though
he
should
swear
a
thousand
oaths
:
and
indeed
who
doth
regard
the
word
and
speeches
of
a
common
swearer
that
is
wise
and
prudent
?
Lastly
,
Some
excuse
themseves
,
That
they
are
but
petty
oaths
,
they
do
not
take
Gods
Name
in
vain
;
their
oaths
are
petty
oaths
,
by
their
faith
and
troth
;
and
is
that
such
an
offence
?
To
answer
this
,
1.
there
is
no
petty
oath
,
no
more
than
a
petty
God
,
or
a
petty
damnation
.
And
2.
While
you
think
to
honour
God
,
you
dishonour
him
;
out
of
reverence
you
will
not
swear
by
him
,
but
by
a
creature
;
this
is
more
highly
to
offend
him
,
while
you
give
that
which
is
due
to
him
,
to
a
creature
.
And
therefore
3.
here
is
not
only
unlawful
swearing
in
those
oaths
,
but
idolatry
also
.
Is
your
faith
a
God
?
Is
your
troth
a
God
?
Is
your
faith
an
alseeing
witnesse
?
Can
that
damn
thee
,
if
thou
swear
falsly
?
Therefore
in
these
oaths
you
do
not
only
sin
,
but
commit
idolatry
also
.
SERM.
CXLIV
.
Of
the
holy
Prudence
that
Ministerial
Power
is
to
be
managed
with
.
2
COR.
1.
23.
That
to
spare
you
,
I
came
not
as
yet
to
Corinth
.
THe
next
thing
to
be
considered
in
this
Text
,
is
the
Matter
of
the
Oath
,
which
is
indeed
a
full
answer
to
the
calumny
charged
upon
him
,
vers.
17.
about
his
lightnesse
and
inconstancy
in
altering
of
his
purpose
concerning
his
coming
to
them
.
In
this
he
sheweth
the
true
reason
,
that
there
was
no
fault
in
him
;
but
the
blame
that
was
,
was
to
be
laid
at
their
doors
;
they
were
not
prepared
,
and
fitted
for
his
coming
;
therefore
he
saith
,
To
spare
you
,
I
did
not
yet
come
to
Corinth
.
It
was
not
then
any
mutability
or
carnal
principles
that
moved
him
herein
;
but
a
prudent
and
mercifull
ordering
of
his
coming
to
them
,
for
their
spiritual
good
.
Should
he
have
visited
them
according
to
his
promise
,
he
would
have
come
with
a
rod
,
and
not
in
the
spirit
of
meeknesse
,
as
1
Cor.
4.
21.
and
so
his
presence
would
have
been
very
ungratefull
,
and
therefore
he
forbeareth
a
while
,
to
see
whether
his
former
Epistle
might
work
a
full
humiliation
and
reformation
amongst
them
,
being
unwilling
to
proceed
to
further
and
more
severe
censures
.
And
although
there
were
some
only
of
the
Corinthians
,
who
had
thus
sinned
,
and
were
accordingly
to
be
censured
,
yet
he
saith
you
in
the
general
,
because
the
matter
did
concern
the
whole
Church
.
The
reason
then
given
of
delaying
his
coming
,
is
,
That
he
might
spare
them
.
This
denoteth
the
paternal
authority
and
power
that
Paul
had
,
to
admonish
and
censure
obstinate
offenders
.
For
it
is
an
expression
from
a
father
,
as
Mal.
3.
17.
I
will
spare
them
,
as
a
father
spareth
his
own
sonne
.
Thus
it
is
often
applied
unto
God
,
who
ruleth
in
the
world
,
as
a
Judge
.
Jon.
4.
11.
Should
I
not
spare
Ni●eveh
?
And
he
is
said
,
Not
to
spare
the
Angels
,
and
the
old
world
,
2
Pet.
2.
4.
So
that
you
see
the
Apostle
doth
hereby
declare
that
power
which
God
hath
given
him
:
but
because
he
saith
afterwards
,
2
Cor.
10.
8.
that
this
authority
is
given
for
edification
and
not
destruction
,
which
he
repeateth
,
2
Cor.
13.
10.
as
being
very
memorable
and
considerable
,
therefore
he
manageth
this
power
with
all
wisdome
and
tendernesse
,
that
so
he
may
attain
his
end
of
edification
,
that
in
stead
of
converting
,
he
doth
not
more
harden
men
in
impiety
,
as
an
indiscreet
and
unseasonable
exercising
of
ministerial
power
may
do
.
But
you
will
say
,
This
seemeth
to
be
no
good
reason
.
For
if
Paul
had
gone
to
Corinth
,
he
might
have
spared
them
:
howsoever
Paul
surely
did
not
fear
his
passions
would
prevail
over
his
judgement
,
or
his
zeal
devour
his
prudence
.
That
is
true
,
but
yet
if
he
had
gone
to
Corinth
,
and
found
them
obstinate
and
unhumbled
,
as
he
feared
he
should
,
2
Cor.
12.
21.
then
if
he
did
not
put
forth
the
power
God
had
given
him
to
punish
their
disobedience
,
his
authority
would
have
been
contemned
,
and
withall
the
wicked
would
have
been
hardened
more
in
their
impiety
,
and
the
godly
who
desired
godly
order
in
the
Church
would
have
been
discouraged
.
Therefore
to
prevent
this
necessary
severity
,
he
doth
in
this
Epistle
,
as
in
the
former
,
admonish
them
,
and
warn
them
;
so
that
if
possible
,
they
might
of
themselves
reforme
,
and
so
prevent
the
exercise
of
his
power
amongst
them
.
For
observe
what
he
saith
,
2
Cor.
13.
2.
I
told
you
before
,
and
foretell
you
,
as
if
I
were
present
the
second
time
;
and
being
absent
now
,
I
write
to
them
,
which
heretofore
have
sinned
,
and
to
all
other
,
that
if
I
come
again
,
I
will
not
spare
.
As
then
it
is
Gods
goodnesse
and
patience
to
threaten
us
with
hell
and
damnation
,
that
so
we
might
prevent
them
:
Thus
doth
the
Apostle
imitate
the
patience
of
God
herein
,
threatning
them
with
the
exercise
of
Church-power
upon
them
,
that
being
thereby
awakened
,
and
repenting
,
there
may
be
no
need
of
it
.
From
whence
observe
,
That
the
ministerial
power
,
which
God
giveth
the
Officers
of
his
Church
,
ought
to
be
managed
with
much
holy
prudence
and
commiseration
.
The
end
of
their
power
is
alwayes
to
be
in
their
minde
;
which
is
edification
,
and
so
are
accordingly
to
use
means
proportionably
thereunto
,
lest
in
stead
of
edification
there
be
destruction
.
That
God
hath
given
the
Ministers
of
his
Gospel
an
ecclesiastical
or
Church-power
,
as
also
what
the
nature
of
it
is
,
the
acts
and
exercise
of
it
;
as
also
the
objects
to
whom
it
extends
,
I
shall
here
take
for
granted
;
there
will
be
a
more
seasonable
occasion
to
treat
of
these
things
in
some
ensuing
passages
of
the
Epistle
.
I
shall
only
at
this
time
briefly
speak
to
this
particular
manner
of
managing
it
,
which
is
specified
in
the
Text
;
and
that
is
,
with
holy
prudence
and
pity
,
with
much
long-suffering
and
meeknesse
.
And
First
,
When
we
call
it
an
holy
prudence
and
moderation
;
let
us
consider
what
is
meant
hereby
.
And
First
,
We
exclude
carnal
craft
,
and
worldly
policy
.
When
men
make
use
of
Church-power
,
and
the
Ordinances
of
Christ
onely
for
carnal
ends
,
and
to
advance
themselves
and
their
party
thereby
.
It
was
farre
from
Paul
to
make
use
of
any
such
prophane
policy
;
therefore
he
often
proclaimeth
the
integrity
of
his
heart
and
intentions
,
that
he
was
not
in
the
number
of
those
,
who
did
corrupt
the
word
of
God
,
2
Cor.
2.
17.
&
Chap.
3.
2.
he
there
renounceth
the
hidden
things
of
dishonesty
,
not
walking
in
craftinesse
,
—
but
commending
our selves
to
every
mans
conscience
in
the
sight
of
God
.
So
that
there
is
a
vast
difference
between
godly
prudence
,
which
studieth
to
use
the
choisest
meanes
,
and
most
fit
for
the
spiritual
good
of
others
,
and
a
crafty
politick
way
,
indulging
men
in
their
lusts
,
that
so
they
may
obtain
their
corrupt
intentions
.
Our
Saviour
speaketh
very
notably
,
when
he
saith
,
(
Luke
16.
8.
)
The
children
of
this
world
are
wiser
in
their
generation
,
than
the
children
of
light
.
Though
they
be
light
,
yet
they
have
not
that
subtil
eye-sight
in
the
things
of
the
world
;
but
yet
do
farre
surpasse
the
greatest
Ahitophel
in
the
world
in
spiritual
things
:
crafty
and
worldly
wise
men
,
are
like
the
owls
that
see
best
in
the
dark
;
but
when
the
Sunne
shineth
,
then
their
eyes
are
dazelled
.
Thus
such
men
in
outward
affairs
,
in
evil
contrivements
,
are
very
subtil
,
but
as
dull
as
stocks
and
stones
in
any
heavenly
things
.
Let
not
then
any
under
this
pretence
of
holy
prudence
in
Church-power
,
encourage
himself
in
carnal
and
worldly
craftinesse
:
the
Church
of
Rome
is
justly
branded
for
this
.
For
in
antiquity
,
when
any
Church
had
excommunicated
some
for
their
prophanenesse
and
ill
demeanours
,
who
appealing
to
the
Church
of
Rome
for
redresse
,
hereby
to
advance
their
power
,
they
would
encourage
such
,
and
maintain
them
against
those
Church-officers
who
had
cast
them
out
.
This
carnal
craft
and
ungodly
policy
,
is
used
by
too
many
Officers
in
the
Church
,
that
contemn
Christs
order
,
that
despise
all
wholsome
means
to
true
piety
,
that
thereby
they
may
satisfie
their
earthly
ends
.
It
is
true
,
when
the
faithfull
Ministers
of
Christ
do
effectually
move
for
the
purity
of
Ordinances
,
and
the
promoting
of
godlinesse
among
their
people
,
there
are
those
who
will
maliciously
traduce
them
for
carnal
and
selfe-seeking
ends
,
as
if
they
proceeded
wholly
upon
subtilty
and
policy
,
but
the
searcher
of
hearts
witnesseth
to
their
sincerity
,
and
so
they
comfortably
proceed
in
Christs
worke
,
maugre
all
opposition
.
It
's
holy
prudence
then
,
not
carnal
policy
,
which
must
manage
ministerial
power
.
Secondly
,
When
we
require
holy
prudence
and
meeknesse
,
we
do
not
hereby
exclude
zeal
;
as
if
a
man
should
not
with
much
fervency
and
ardour
of
spirit
set
himself
for
the
truth
of
God
,
as
also
against
the
kingdome
of
sinne
and
Satan
.
No
,
it
cannot
be
heavenly
prudence
,
unlesse
it
be
accompanied
with
this
zeale
.
As
zeale
must
be
with
knowledge
and
discretion
;
so
must
knowledge
be
with
zeale
.
They
must
be
as
Castor
and
Pollux
,
alwayes
appearing
together
,
which
was
represented
in
the
Sacrifice
,
which
was
to
have
salt
,
as
well
as
fire
.
Thus
(
Rom.
12.
)
We
are
to
be
fervent
in
spirit
,
serving
the
Lord
.
And
it
is
the
Lord
Christ
,
who
said
,
The
zeale
of
thy
house
hath
eaten
me
up
,
Joh.
12.
17.
Here
is
a
notable
example
for
all
godly
Ministers
.
The
zeale
for
Gods
glory
,
is
even
to
consume
them
(
as
it
were
)
as
the
fat
of
the
Sacrifice
was
burnt
in
the
fire
to
the
Lord
:
to
which
some
think
our
Saviour
doth
allude
in
that
expression
.
We
are
to
come
in
the
spirit
of
Elijah
,
even
to
be
carried
in
a
fiery
Chariot
.
And
truly
without
this
zeale
for
God
,
a
man
is
but
a
lump
of
earth
.
It
is
true
,
we
must
distinguish
holy
zeale
from
our
owne
passions
,
and
cholerick
distempers
,
but
that
which
is
the
pure
fire
of
Gods
Spirit
kindled
in
our
hearts
,
as
it
doth
greatly
conduce
to
Gods
glory
,
so
it
doth
exceedingly
tend
to
our
own
comfort
.
Let
therefore
those
be
magnified
for
wise
and
moderate
men
;
let
them
be
admired
,
as
so
many
Angels
,
that
live
in
a
lukewarm
and
neutral
way
;
they
will
reprove
no
sinne
;
they
will
provoke
no
man
to
frowne
upon
them
;
but
(
alas
)
the
issue
will
discover
their
folly
.
Oh
the
throbs
and
pangs
of
conscience
some
have
had
,
when
going
out
of
the
world
,
for
this
very
particular
,
because
they
did
not
with
more
zeale
and
forwardnesse
appear
for
God
.
And
on
the
other
side
,
that
Minister
who
hath
with
faithfull
zeale
,
according
to
the
words
direction
,
behaved
himself
in
his
ministerial
labours
,
though
great
ones
have
frowned
at
him
,
though
malicious
people
have
vexed
him
,
yet
he
dieth
full
of
comfort
.
For
they
that
are
filled
with
the
Spirit
of
God
by
zeal
in
their
life
time
,
are
many
times
filled
with
heavenly
consolations
in
their
death
.
Lastly
,
This
holy
prudence
,
is
not
to
be
confounded
with
that
sinfull
man-pleasing
,
which
is
in
many
,
indulging
men
in
their
lusts
,
and
hardening
them
thereby
in
their
impieties
.
Though
the
Apostle
said
,
1
Corinth.
10.
33.
That
he
pleased
all
men
,
in
all
things
,
not
seeking
his
owne
profit
;
yet
that
is
not
to
be
understood
in
sinfull
things
;
for
in
that
respect
he
saith
,
Galat.
1.
10.
If
he
pleased
men
,
he
should
not
be
the
servant
of
Christ
;
but
in
lawfull
things
he
did
condescend
to
those
that
were
weak
,
and
would
not
alwayes
use
his
own
liberty
,
which
he
might
,
being
strong
in
judgement
;
but
this
doth
nothing
advantage
such
who
have
a
flattering
,
complying
way
with
men
in
their
wickednesse
,
like
those
false
prophets
of
old
,
that
daubed
with
untempered
mortar
,
and
cryed
Peace
,
peace
to
him
,
whom
God
hath
promised
no
peace
.
This
is
highly
offending
God
.
Yet
how
many
are
admired
,
because
they
have
the
love
of
wicked
and
ungodly
men
,
that
they
can
keepe
in
with
them
?
Whereas
this
is
not
,
because
they
have
large
parts
,
but
a
large
conscience
;
and
that
which
some
make
to
be
a
very
wise
man
,
is
indeed
to
be
a
man
without
any
conscience
.
But
I
must
not
enlarge
in
this
.
In
the
second
place
therefore
we
are
to
shew
,
Wherein
this
holy
prudence
doth
First
,
In
discovering
our
love
to
their
persons
,
to
be
the
ground
of
all
our
proceedings
.
If
we
reprove
them
,
it
is
love
;
if
we
admonish
them
,
it
is
love
;
if
we
do
not
admit
them
to
the
dreadfull
mysteries
of
Christ
,
it
is
love
.
Dilige
&
loquere
quod
vis
,
saith
Austin
;
Love
,
and
then
say
what
ye
will
.
This
made
the
Apostle
use
a
sacred
oath
at
this
time
,
to
shew
it
was
his
love
to
them
,
and
no
sinfull
end
,
that
made
him
forbear
his
coming
;
so
great
a
matter
is
it
to
be
perswaded
that
what
the
Ministers
of
the
Gospel
doe
,
though
it
distaste
and
displease
us
,
yet
it
is
out
of
their
conscience
to
God
,
and
love
to
us
.
Secondly
,
Holy
prudence
lieth
in
this
,
when
we
observe
the
fit
seasons
and
opportunities
for
exercising
our
power
,
which
God
hath
given
us
;
otherwise
if
unseasonably
administred
,
it
may
doe
more
hurt
than
good
.
It
is
special
prudence
to
time
it
well
;
in
this
sense
it
is
good
to
be
a
time-server
,
as
some
read
that
passage
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
12.
applying
it
to
this
sense
.
Abigail
would
not
speak
to
her
husband
in
his
drunken
senslesse
fit
,
Isai.
50.
4.
The
tongue
of
the
learned
is
to
speake
a
word
in
season
;
though
that
be
chiefly
to
be
applied
,
to
a
word
of
comfort
,
yet
a
word
of
reproof
in
season
,
doth
more
good
than
ten
thousand
unseasonably
spoken
.
Such
a
word
so
spoken
,
is
said
to
be
like
Apples
of
gold
in
pictures
of
silver
,
Prov.
25.
11.
wherein
is
implyed
both
preciousnesse
and
excellency
,
as
also
delight
and
refreshment
.
A
fit
word
,
is
called
in
the
Hebrew
,
A
word
upon
the
wheeles
(
as
some
thinke
)
because
of
the
smoothnesse
and
readinesse
of
it
to
enter
into
the
hearts
of
others
.
Some
render
it
,
A
word
with
its
two
faces
,
as
looking
on
both
sides
,
which
is
the
property
of
prudence
:
and
the
next
verse
following
sheweth
how
happy
it
is
,
when
a
wise
reproof
,
and
an
obedient
ear
meet
together
;
such
an
obedient
ear
is
more
comely
and
glorious
,
than
any
ear-jewel
.
As
then
the
Bee
doth
not
every
day
,
but
in
fit
seasons
gather
its
honey
;
so
doth
a
prudent
Minister
of
the
Gospel
.
Thus
Solomon
,
Eccles.
12.
9
,
10.
Because
the
preacher
was
wise
,
he
sought
out
acceptable
words
.
Some
trees
that
blossome
last
,
are
yet
said
to
have
their
fruit
first
;
which
sheweth
,
that
it
is
not
the
first
or
sudden
speaking
,
but
the
most
opportune
,
that
doth
the
greatest
good
;
especially
in
reproof
this
is
most
necessary
,
because
it
is
said
,
Genus
quoddam
Martyrii
est
,
&c.
It
is
a
kinde
of
Martyrdome
to
take
a
reproof
patiently
.
Thirdly
,
Our
prudence
is
seene
,
when
we
discerne
of
sinnes
,
not
judging
little
and
great
alike
.
To
excommunicate
for
lesser
faults
,
is
(
saith
Gerson
)
To
strike
off
a
flie
from
a
mans
fore-head
with
a
beetle
.
The
remedy
is
more
dangerous
than
the
disease
.
They
were
grosse
sinnes
that
the
Apostle
is
thus
zealous
against
in
the
Corinthians
.
Again
,
great
sinnes
are
to
be
distinguished
,
whether
personal
in
some
few
,
or
publick
and
over-spreading
all
.
For
when
sinne
hath
infected
a
multitude
,
though
it
be
a
Ministers
duty
to
bring
them
out
of
such
an
epidemical
disease
,
and
to
withstand
the
torrent
of
such
impiety
,
wherein
God
many
times
giveth
unexpected
and
wonderfull
successe
,
as
appeareth
in
Luther
,
to
whom
one
said
,
Abi
in
cellam
,
&
dic
miserere
mei
Domine
,
thinking
it
in
vain
to
stirre
,
though
God
vouchsafed
unexpected
effects
to
his
labours
,
yet
we
are
with
more
prudence
to
endeavour
the
reformation
of
a
multitude
,
and
not
to
be
overhasty
,
lest
we
hinder
that
good
which
otherwise
might
be
done
.
This
was
Austin's
knowne
counsell
to
a
Bishop
,
who
desired
his
advice
about
the
sinne
of
drunkennesse
,
which
was
general
in
all
,
he
adviseth
him
to
proceed
by
degrees
,
and
Monendo
magis
quam
minando
,
&c.
But
the
next
Chapter
may
give
occasion
to
greater
enlargement
in
this
point
.
Fourthly
,
Prudence
is
seene
about
the
order
of
the
meanes
which
God
hath
appointed
to
reclaime
others
.
In
private
or
personal
sinnes
,
that
is
a
golden
ru●e
full
of
wisdome
,
which
our
Saviour
prescribeth
,
Matth.
18.
15
,
16
,
&c.
To
deale
with
such
an
offending
brother
first
alone
,
and
as
we
finde
him
obstinate
,
so
to
proceed
to
a
more
publick
way
.
To
give
Ellebore
or
Opium
at
first
,
is
too
violent
a
remedy
;
such
that
do
so
,
are
no
wise
Physicians
to
mens
souls
.
Fifthly
,
It
's
a
special
part
of
prudence
in
our
reproof
of
others
,
or
other
distastfull
exercises
to
flesh
and
blood
,
to
mingle
a
due
praise
,
for
what
is
lovely
and
good
in
them
.
To
acknowledge
any
gift
that
God
hath
bestowed
upon
them
,
as
Paul
doth
often
,
joyning
himself
with
other
believers
,
sometimes
as
if
they
were
not
inferiour
to
him
;
he
doth
not
only
use
loving
compellations
of
brethren
and
children
,
but
also
doth
with
much
sympathy
take
their
infirmities
and
sins
as
it
were
upon
himself
.
Lastly
,
Holy
prudence
doth
not
onely
make
a
Minister
looke
to
the
good
that
may
come
,
but
the
evil
also
that
may
probably
issue
.
For
although
our
duty
is
to
be
done
,
though
the
world
shall
fall
upon
our
heads
,
yet
we
must
consider
,
whether
when
so
many
evils
are
in
great
probability
attending
the
action
,
whether
it
be
a
duty
then
,
or
no.
It
's
a
known
passage
of
one
Audas
a
Bishop
,
who
out
of
great
zeale
,
set
a
Persian
Temple
on
fire
,
wherein
they
worshipped
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
fire
,
as
a
god
,
which
did
so
enrage
the
Persian
King
,
that
he
commanded
the
Bishop
to
build
the
Temple
againe
,
or
else
he
would
put
him
to
death
.
But
the
Bishop
refusing
,
not
onely
he
himself
suffered
,
but
thereby
brought
a
most
cruell
persecution
upon
many
Christians
.
Now
this
fact
is
justly
condemned
,
as
a
most
indiscreet
and
rash
action
;
he
did
not
consider
what
evil
would
fall
upon
it
.
Although
Sozomene
saith
of
him
,
That
he
condemned
his
indiscretion
that
he
demolished
the
Temple
,
but
admired
his
zeale
and
constancy
,
that
he
would
die
rather
than
build
it
up
againe
.
Many
good
actions
seeming
full
of
zeale
,
for
want
of
a
due
consideration
,
have
brought
more
evil
,
than
done
good
:
yea
have
increased
that
evil
the
more
,
which
they
have
endeavoured
to
extinguish
.
Hence
our
Saviour
giveth
us
wise
counsel
,
Matth.
7.
6.
Give
not
that
which
is
holy
unto
the
doggs
,
nor
cast
ye
your
pearles
before
swine
,
lest
they
trample
them
under
feet
,
and
turne
againe
and
rent
ye
.
Many
times
both
the
pearle
,
and
the
Minister
also
,
at
least
the
exercise
of
his
Ministry
is
destroyed
,
because
he
did
not
consider
that
some
persons
are
swine
and
doggs
,
maliciously
endeavouring
all
evil
against
you
,
if
they
be
provoked
.
The
first
Use
is
Of
Direction
,
to
such
who
intend
the
Office
of
the
Ministry
,
not
onely
to
labour
after
learning
and
godlinesse
,
but
prudence
also
.
Even
Luther
himselfe
,
though
raised
up
by
God
for
so
great
a
worke
,
doth
sometimes
bewaile
his
imprudence
and
folly
.
I
many
times
(
saith
he
)
doe
rashly
;
and
while
I
thinke
to
doe
good
,
I
doe
hurt
,
and
then
I
am
troubled
,
beseeching
God
to
forgive
me
this
imprudence
.
If
a
man
have
not
so
much
learning
,
yet
if
he
have
godlinesse
and
prudence
,
he
may
doe
more
good
than
more
eminent
Schollars
.
As
it
's
noted
of
Atticus
Bishop
of
Constantinople
(
one
of
the
successours
of
Chrysostome
)
that
he
was
farre
inferiour
to
Chrysostome
for
learning
and
abilities
,
yet
did
more
good
in
his
Office
by
his
prudence
,
being
a
very
wise
man
,
than
he
did
.
For
Chrysostome
,
though
so
excellent
a
man
,
was
very
subject
to
passion
;
and
being
of
a
plaine
,
single
heart
,
did
not
discerne
of
men
,
as
he
should
doe
;
by
which
meanes
his
adversaries
prevailed
over
him
,
so
to
have
him
ejected
from
his
place
at
last
.
But
Atticus
continued
many
years
in
that
place
,
by
his
prudence
and
wisdome
,
yet
a
godly
man
also
.
But
how
shall
we
have
this
wisdome
?
We
must
earnestly
pray
to
God
for
it
,
as
the
Apostle
directeth
,
James
1.
and
Solomon
practised
.
And
withall
,
we
must
reade
and
study
the
Scripture
much
,
following
that
as
a
starre
.
And
lastly
,
It
is
good
to
be
acquainted
with
Ecclesiasticall
History
.
For
both
from
the
godlinesse
,
wisdome
,
and
also
from
the
miscarriages
of
those
that
are
mentioned
,
we
may
get
experience
,
and
they
may
be
as
so
many
pillars
of
salt
to
season
us
.
Lege
Historiam
,
ne
fias
Historia
.
And
if
those
who
would
get
civil
prudence
,
be
required
to
reade
humane
Histories
,
and
to
observe
all
occurrences
therein
,
how
much
rather
are
the
Ministers
of
the
Gospel
to
exercise
themselves
in
Ecclesiastical
History
,
not
onely
to
know
what
was
done
formerly
,
or
to
be
able
to
speak
about
the
Ancients
,
when
they
lived
,
and
what
their
Doctrine
was
;
but
also
to
get
prudence
,
by
observing
either
their
wise
deportments
,
or
imprudent
miscarriages
.
Use
2.
Of
Instruction
.
Of
what
consequence
it
is
for
a
people
to
be
perswaded
of
the
love
and
faithfull
intentions
of
their
Pastors
to
their
souls
good
;
not
to
thinke
they
seeke
themselves
,
they
ambiciously
affect
great
things
over
them
.
For
this
made
Paul
take
this
solemne
Oath
in
the
Text
,
which
he
would
not
have
done
,
had
not
the
occasion
been
urgent
.
What
is
it
that
maketh
the
ministerial
labours
,
either
in
preaching
or
establishing
good
order
among
their
flock
be
so
disgusted
and
disrelished
,
but
because
they
will
not
be
convinced
of
the
Ministers
faithfull
aimes
,
and
their
great
love
in
all
this
?
SERM.
CXLV
.
Of
Ministers
power
over
the
People
.
2
COR.
1.
24.
Not
for
that
we
have
dominion
over
your
faith
,
but
are
helpers
of
your
joy
;
for
by
faith
ye
stand
.
THis
Text
is
brought
in
by
way
of
correction
,
as
the
Rhetoricians
figure
is
called
.
For
having
said
,
That
to
spare
them
,
he
did
not
yet
come
to
Corinth
,
and
he
that
spareth
may
also
punish
;
lest
he
should
seem
hereby
to
assume
to
himself
some
absolute
dominion
,
and
lordly
power
over
them
,
he
addeth
,
Not
that
we
have
dominion
over
your
faith
.
Because
in
the
Greek
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Erasmus
thinketh
the
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
be
understood
;
as
if
the
sense
were
,
We
have
not
dominion
over
you
,
for
your
faiths
sake
.
Whereupon
he
enlargeth
himself
,
that
none
is
to
be
compelled
to
the
faith
;
and
those
(
saith
he
)
who
are
vehement
herein
,
it
is
that
their
Kingdom
might
be
more
enlarged
.
Hence
he
wisheth
that
Text
in
Peter
,
1
Pet.
5.
3.
Not
being
lords
over
Gods
heritage
,
&c.
were
written
upon
all
Bishops
halls
or
palaces
,
Vel
aureis
literis
,
even
in
golden
letters
.
The
Greek
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
therefore
when
we
urge
that
place
of
our
Saviours
,
reproving
the
ambition
of
the
Disciples
,
(
Mat.
20.
25.
The
Gentiles
exercise
dominion
,
but
so
shall
not
ye
)
against
the
political
dominion
of
the
Pope
and
his
Bishops
,
Bellarmines
solution
is
frigid
.
It
is
(
saith
he
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Greek
,
which
signifieth
a
tyrannical
exercise
of
any
power
;
as
if
such
an
imperious
abuse
of
power
,
not
the
power
it self
were
condemned
.
But
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
sometimes
aggravate
,
yet
that
it
doth
not
there
,
appeareth
in
that
the
same
passage
,
in
Luk.
22.
25.
is
related
by
the
simple
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
here
in
the
Text
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Apostle
then
doth
here
disclaim
all
absolute
dominion
over
their
faith
,
all
lordlinesse
over
their
consciences
;
he
may
not
dictate
;
or
prescribe
to
them
what
he
pleaseth
.
Now
if
Paul
,
so
eminent
an
Apostle
,
made
so
not
by
men
,
but
having
immediate
revelation
from
God
,
who
was
also
infallible
in
his
Doctrine
,
doth
yet
disclaim
this
dominion
;
What
mortal
man
may
do
it
?
What
Minister
is
equal
to
Paul
?
Yea
this
Church
of
Corinth
,
was
wholly
planted
by
him
,
they
were
converted
by
him
;
and
therefore
he
might
plead
more
sovereignty
over
them
,
being
not
an
instructer
,
but
a
father
,
rather
than
other
;
yet
for
all
that
he
challengeth
no
such
primacy
.
So
that
this
Text
confoundeth
all
Papal
Church-government
,
with
the
upholders
thereof
.
For
how
abominable
are
the
expressions
of
the
Popish
flatterers
?
affirming
;
That
the
Pope
hath
the
same
tribunal
with
Christ
,
that
he
can
dispense
against
Paul
'
s
Epistles
,
that
he
can
do
any
thing
,
praeter
,
super
and
extra
jus
;
and
that
he
is
to
judge
all
,
but
to
be
judged
of
none
,
with
such
kind
of
blasphemies
.
Yea
Bellarmine
doth
apply
that
prophecy
of
Isaiah
,
Behold
I
lay
in
Sion
a
foundation-stone
,
which
doth
directly
belong
to
Christ
,
even
unto
the
Pope
,
though
secondarily
,
but
most
blasphemously
.
The
Observation
is
,
That
though
Christ
hath
invested
the
Officers
of
the
Church
,
with
some
kinde
of
ministerial
power
,
yet
they
have
not
thereby
any
dominion
over
the
faith
of
believers
.
They
may
not
preach
what
they
will
,
nor
command
,
and
dictate
what
they
will
.
Insomuch
that
although
their
Pastors
say
,
Virtue
is
a
vice
,
and
vice
a
virtue
,
yet
the
people
are
bound
to
believe
it
,
as
Bellarmine
in
his
first
Edition
affirmed
,
but
afterwards
left
it
out
.
That
all
such
dominion
by
compulsion
and
force
is
excluded
from
the
Ministry
,
appeareth
plainly
by
those
two
Texts
,
Luk.
22.
15.
&
1
Pet.
5.
2.
Those
places
do
not
forbid
such
a
fatherly
pastor-like
power
,
that
Christ
hath
bestowed
upon
his
Church-officers
,
but
a
civil
domination
,
as
also
an
ecclesiastical-magisterial
power
in
the
Church
,
as
if
we
were
to
believe
,
because
they
say
so
.
No
our
Saviour
absolutely
prohibiteth
that
,
when
he
saith
,
Be
ye
not
called
masters
,
for
one
is
your
master
,
even
Christ
,
Mat.
23.
10.
Where
also
we
are
commanded
,
to
call
no
man
father
.
Hence
the
Papists
exceedingly
erre
,
in
calling
those
Ancients
Fathers
,
thereby
urging
their
dominion
over
our
faith
,
as
if
we
were
bound
to
believe
,
what
ever
a
Father
saith
.
Indeed
if
by
Father
we
mean
no
more
,
than
an
Ancient
,
who
hath
lived
long
before
us
;
so
the
word
may
be
allowed
;
but
they
call
them
so
in
a
doctrinal
and
authoritative
respect
,
as
if
we
might
not
gain-say
them
,
no
more
than
sonnes
their
father
;
but
this
doth
contradict
our
Saviours
command
.
Christ
then
is
the
onely
Lord
,
and
Head
of
his
Church
;
whatsoever
he
saith
,
we
are
commanded
to
hear
him
,
and
that
for
his
own
authority
;
there
is
no
disputing
,
no
doubting
,
no
examination
allowed
of
what
he
saith
:
but
all
Ministers
since
the
Apostles
dayes
are
subject
to
errour
,
and
may
be
deceived
,
and
withall
by
their
office
they
are
stewards
,
not
lords
in
the
family
;
they
are
Embassadours
onely
,
not
Princes
:
Now
such
have
a
limited
power
,
they
cannot
do
any
thing
of
themselves
,
any
further
than
their
Commission
extends
,
their
power
doth
not
extend
.
And
truly
(
as
was
said
)
if
the
Apostles
,
though
infallible
,
would
not
challenge
such
a
dominion
,
such
a
commanding
power
in
the
Church
,
(
1
Cor.
7.
6.
I
speak
this
not
by
commandment
)
but
referreth
all
his
doctrine
,
his
power
,
and
what
he
did
to
Christ
,
as
the
original
;
yea
Christ
as
Mediator
referred
his
doctrine
and
will
to
the
Father
.
What
shall
become
of
those
ambitious
Diotrephesses
,
who
affect
a
greater
power
in
the
Church
?
But
the
Doctrine
needeth
explication
in
several
particulars
.
And
First
,
Let
us
see
negatively
,
What
is
not
forbidden
or
disclaimed
by
the
Apostles
,
1.
The
Apostle
doth
not
here
exclude
that
lawfull
Ecclesiastical
power
which
the
Ministers
of
God
have
after
a
spiritual
manner
in
dispensing
of
the
Ordinances
appointed
by
Christ
.
Some
indeed
think
it
is
not
power
or
authority
,
but
a
gift
.
Others
,
that
all
their
power
is
swallowed
up
by
the
Magistrate
,
when
he
becometh
Christian
;
but
certainly
Christ
appointed
Pastors
and
Teachers
in
his
Church
till
his
second
coming
,
and
gave
them
power
to
preach
the
Word
,
to
administer
Sacraments
,
to
exercise
Church-discipline
,
as
might
at
large
be
proved
,
if
this
were
a
fit
occasion
.
The
Apostle
attributeth
to
himself
a
power
once
or
twice
;
only
he
saith
,
it
is
for
edification
,
not
destruction
,
2
Cor.
13.
10.
And
he
telleth
these
Corinthians
,
If
he
come
again
,
he
will
not
spare
,
2
Cor.
13.
2.
&
2
Cor.
10.
6.
he
saith
,
He
was
in
a
readinesse
to
revenge
all
disobedience
:
And
that
command
of
his
,
To
cast
out
the
incestuous
person
,
argued
his
power
.
Yea
the
names
given
them
,
that
they
are
called
Pastors
and
Rulers
,
and
that
the
people
are
to
obey
them
,
argue
plainly
there
is
a
spiritual
ministerial
power
appointed
by
Christ
in
his
Church
.
Of
which
more
largely
(
God
assisting
)
in
subsequent
passages
.
2.
Neither
doth
this
expression
imply
,
That
the
Ministers
of
the
Gospel
have
their
power
from
the
people
.
As
if
they
were
Embassadonrs
in
their
name
,
and
The
servants
of
the
Church
,
but
that
is
finaliter
,
not
originaliter
,
because
the
end
of
their
office
is
for
the
good
of
the
people
;
They
have
not
these
Offices
for
their
own
honour
and
dignity
,
but
meerly
for
the
good
of
others
.
So
that
although
in
respect
of
Christ
,
they
are
meerly
Ministers
and
servants
,
yet
in
respect
of
the
Church
and
the
people
,
they
are
Fathers
and
Pastors
,
having
a
spiritual
rule
over
them
.
3.
Neither
doth
this
expression
encourage
a
licentious
boundlesse
questioning
of
the
Doctrine
,
that
the
Ministers
of
the
Gospel
do
deliver
,
because
they
are
not
infallible
,
because
they
are
not
commanded
absolutely
to
depend
on
them
.
Therefore
some
runne
into
a
disorderly
extream
,
cavilling
and
questioning
every
thing
that
is
taught
.
But
you
must
know
,
that
although
every
Christian
be
allowed
a
judgement
of
discretion
,
and
he
is
by
his
own
faith
to
be
saved
.
Hence
the
Bereans
are
accounted
more
noble
,
because
they
compared
the
Doctrine
delivered
with
the
Scriptures
;
yet
withall
they
are
commanded
to
hear
the
Ministers
,
highly
to
esteem
of
them
for
the
workes
sake
;
To
obey
them
,
and
to
submit
themselves
to
them
.
So
that
the
liberty
a
believer
is
allowed
must
not
tend
to
the
overthrow
of
the
office
of
the
Ministry
.
It
is
true
,
here
is
much
wisdome
and
grace
required
in
bounding
the
peoples
liberty
;
and
yet
asserting
their
dependance
upon
the
Ministers
whom
God
hath
set
over
them
,
and
from
whom
they
are
to
seek
direction
and
guidance
:
but
this
work
is
not
to
be
done
here
.
It
is
certain
,
they
may
mutually
stand
together
;
yea
they
were
appointed
by
God
for
the
mutual
good
of
each
other
;
and
therefore
it
's
nothing
but
corruption
that
maketh
a
contrariety
herein
;
sometimes
by
the
Ministers
pride
,
and
affectation
of
power
;
and
sometimes
by
the
peoples
pride
and
conceitednesse
,
whereby
they
refuse
humbly
to
submit
to
such
order
and
officers
as
God
hath
commanded
them
.
But
this
deserveth
a
large
Tractate
.
For
all
evil
ariseth
in
the
Church
,
because
these
bounds
are
transgressed
.
In
some
ages
the
officers
tyranny
,
in
other
ages
the
peoples
licentiousness
have
much
hindered
the
power
of
godliness
,
and
the
beauty
of
Ordinances
.
Lastly
,
By
this
is
not
excluded
that
duty
,
whereby
Ministers
ought
with
holy
zeal
and
courage
,
reprove
sinne
,
and
that
in
the
greatest
of
men
.
Yea
and
whosoever
are
obstinate
and
impenitent
sinners
to
refuse
the
administration
of
the
seals
of
Church-communion
unto
them
.
When
the
Apostle
commanded
this
incestuous
person
(
whom
some
think
to
be
a
man
of
great
place
among
the
Corinthians
)
to
be
cast
out
,
when
he
delivered
Hymenaeus
and
Philetus
up
to
Satan
;
when
he
commands
,
If
any
walk
disorderly
,
to
withdraw
from
such
,
2
Thess.
3.
6.
Yea
and
if
any
obey
not
his
word
,
to
note
,
or
signifie
such
a
man
.
All
these
are
demonstrations
of
power
,
but
not
lordly
dominion
;
yea
where
reproof
,
admonition
,
and
excommunication
are
rightly
administred
to
a
spiritual
heart
awakened
,
they
become
more
dreadfull
than
civil
,
or
bodily
punishments
;
because
what
is
done
this
way
,
God
bindeth
in
Heaven
;
God
casteth
such
out
of
his
communion
,
and
commands
them
,
as
David
to
Absolom
,
not
to
come
in
his
presence
.
Thus
the
Apostle
doth
not
exclude
these
necessary
ministerial
duties
,
although
distastfull
to
flesh
and
blood
.
Yea
though
corrupt
persons
account
them
nothing
,
but
the
expression
of
lordlinesse
.
Even
as
when
Lot
reproved
those
wicked
Sodomites
,
they
replied
,
He
would
be
a
Judge
over
them
,
Gen.
19.
9.
and
Moses
,
when
he
rebuked
the
Hebrews
,
striving
one
with
another
.
How
scornfully
did
the
injurious
person
answer
him
?
Who
made
thee
a
Prince
and
a
Judge
over
us
?
Exod.
2.
14.
By
this
we
see
,
how
imbred
a
thing
it
is
in
all
sinners
,
if
they
be
reproved
and
controlled
in
their
wickednesse
,
to
account
all
nothing
but
dominion
and
lordlinesse
.
Even
the
holy
Government
of
the
Church
appointed
by
Christ
for
spiritual
and
supernatural
ends
,
and
so
wholly
for
the
good
of
those
that
go
astray
,
yet
by
evil
men
hath
been
complained
of
,
as
worse
than
Turkish
slavery
.
How
little
do
such
men
consider
,
what
their
Christianity
obligeth
them
unto
?
What
it
is
to
be
baptized
into
the
name
of
Christ
,
and
to
acknowledge
him
the
Head
,
Lord
,
and
Governour
of
his
Church
?
For
if
they
did
,
they
would
not
say
,
Let
us
break
his
bends
,
and
cast
his
cords
away
from
us
.
Is
not
the
Discipline
of
Christ
to
be
received
,
as
well
as
his
Doctrine
?
Did
not
the
Apostle
rejoyce
to
behold
the
faith
and
order
of
the
Colossians
?
Col.
2.
5.
Thus
you
see
what
is
not
excluded
.
Let
us
then
consider
in
the
next
place
,
What
the
Apostle
doth
positively
shut
out
by
this
negative
expression
,
Not
that
we
have
dominion
over
you
.
And
1.
It
doth
exclude
all
abuse
and
excesse
even
of
lawfull
power
.
For
those
who
incestuous
person
cast
out
,
yet
when
truly
humbled
and
repenting
,
he
is
no
lesse
carefull
to
have
him
received
again
,
requiring
them
to
confirm
their
love
to
him
,
lest
he
should
be
swallowed
up
with
too
much
grief
.
Some
learned
men
have
thought
,
that
the
primitive
Bishops
did
exceed
in
their
austerity
herein
,
as
appeareth
by
many
Canons
made
against
some
sinners
,
who
for
two
or
three
years
were
not
to
be
received
into
Church-communion
,
though
truly
repenting
;
yet
some
excuse
them
,
because
the
condition
of
the
times
did
then
,
they
say
,
require
it
,
that
the
Churches
zeal
against
sinne
,
might
vindicate
her
against
those
abominable
calumnies
cast
upon
her
by
the
Heathens
,
as
if
she
did
secretly
nourish
all
impiety
.
And
although
she
was
thus
severe
,
yet
the
Novatians
did
refuse
communion
with
the
Church
,
as
being
too
remisse
,
in
that
she
would
at
any
time
receive
such
,
who
through
fear
apostatized
in
time
of
persecution
,
though
never
so
sincerely
manifesting
their
humiliation
.
Thus
all
unlawfull
austerity
,
even
in
lawfull
power
,
is
excluded
.
2.
By
this
the
Apostle
doth
disclaim
all
civil
and
political
Government
.
Hence
inheritance
.
A
civil
power
is
coactive
and
compelling
by
force
,
which
Church-power
is
not
.
And
although
Bellarmine
say
,
Ecclesiastical
power
is
ridiculous
and
in
vain
,
if
it
may
not
civilly
compell
.
Yea
a
prophane
Papist
saith
,
Our
Lord
Christ
had
been
indiscreet
,
if
he
had
not
given
this
temporal
power
also
.
Yet
they
speak
this
according
to
their
humane
apprehensions
,
transforming
Christs
kingdome
into
an
earthly
and
external
one
.
3.
Hereby
he
excludeth
a
magisterial
power
,
though
in
an
ecclesiastical
way
,
over
consciences
.
That
is
,
he
doth
not
assume
to
himself
to
be
Lord
in
the
Church
,
but
as
he
received
of
the
Lord
,
so
he
delivered
to
them
.
And
this
is
that
,
for
which
the
Protestants
accuse
the
Roman
Church
,
That
their
Officers
arrogate
to
themselves
a
Magisterial
power
in
the
Church
,
pleading
an
infallibility
in
Doctrine
,
by
which
they
anathematize
all
as
hereticks
,
who
will
not
subscribe
thereunto
.
The
Protestants
doe
acknowledge
a
ministeriall
power
,
but
they
will
have
a
magisterial
one
.
There
must
be
a
supreame
visible
Judge
in
the
Church
(
say
they
)
as
there
is
in
Commonwealths
;
else
Christ
hath
not
wisely
provided
in
his
Church
a
sufficient
remedy
against
all
heresies
and
schism●
.
Lastly
,
By
this
he
doth
exclude
any
sinfull
or
wicked
end
.
As
if
he
did
make
the
Church
subservient
to
any
corrupt
interest
of
his
own
.
Officers
are
Non
praesunt
ut
prosint
;
whereas
good
Governours
,
they
relate
to
the
publick
good
,
knowing
they
are
for
it
,
not
it
for
them
.
And
thus
it
is
in
Church-officers
,
all
their
names
are
names
of
care
,
of
diligence
and
labour
.
God
hath
not
set
them
there
for
their
carnal
advantages
,
as
if
the
people
were
made
for
them
;
but
they
are
to
promote
the
Kingdome
of
Christ
,
and
to
advance
the
souls
of
their
hearers
.
Alas
,
the
Church
is
Christs
Spouse
,
not
theirs
;
it
's
Christs
flock
,
not
theirs
;
they
died
not
for
it
,
they
were
not
crucified
for
it
;
neither
are
believers
baptized
into
their
name
,
but
the
name
of
Christ
.
Use
of
Instruction
.
How
happy
and
blessed
a
thing
it
is
to
see
the
Church
of
God
in
unity
between
Pastors
and
people
;
the
Officers
not
abusing
their
power
to
ambition
and
tyranny
,
nor
the
people
their
liberty
to
licentiousnesse
and
wantonnesse
;
when
Pastors
and
people
strive
not
about
their
respective
power
,
but
who
shall
most
faithfully
discharge
their
duties
to
one
another
.
All
disorder
in
the
Church
hath
for
the
most
part
come
in
at
this
breach
.
If
a
Church
be
Plebs
adunita
clero
,
as
Cyprian
said
,
Church
and
people
united
together
,
then
what
goeth
to
the
dissolving
of
this
,
tendeth
to
the
destruction
of
the
Church
it self
.
How
much
doth
Ignatius
(
if
they
be
his
genuine
Epistles
)
presse
this
subjection
of
people
to
Pastors
?
And
the
Apostle
Peter
doth
as
earnestly
presse
a
loving
and
meek
government
in
Officers
.
And
no
doubt
,
when
God
is
angry
with
a
people
,
then
he
sends
an
evil
spirit
,
as
between
Abimelech
and
the
Shechemites
,
which
tendeth
to
the
consumption
of
both
.
Let
Ministers
therefore
carefully
avoid
all
affectation
of
unlawfull
power
,
and
people
of
unlawfull
liberty
.
Let
Pastours
looke
upon
their
people
,
as
the
Spouse
of
Christ
,
as
purchased
by
his
blood
,
and
this
will
keepe
them
from
lordly
dominion
;
and
let
people
look
upon
Pastours
,
as
the
Officers
of
Christ
,
coming
in
his
name
to
them
;
and
this
will
make
them
honour
them
,
and
have
them
in
high
esteeme
,
both
for
their
office
,
and
works
sake
.
But
other
parts
of
this
Epistle
will
provoke
to
greater
enlargement
herein
.
SERM.
CXLVI
.
The
Comforting
of
the
afflicted
,
one
great
part
of
a
Ministers
work
.
2
COR.
1.
24.
But
are
helpers
of
your
joy
.
THe
Apostle
having
removed
the
negative
in
his
Ministerial
power
,
he
cometh
to
affirm
the
positive
,
which
is
,
That
we
are
helpers
of
your
joy
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
helpers
or
co-workers
;
for
the
word
relateth
to
a
concurrence
with
others
,
and
therefore
by
some
is
made
to
respect
the
Corinthians
themselves
,
as
if
he
did
work
with
them
for
the
establishing
of
their
joy
.
Others
relate
it
to
his
fellow-Ministers
and
workmen
in
the
Lord
,
in
which
sense
he
often
speaketh
of
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
16.
21.
Phil.
1.
2.
&
24.
Phil.
4.
3.
and
this
is
very
probable
.
But
then
3.
others
make
it
to
referre
to
God
,
as
if
the
Apostles
did
work
with
God
but
ministerially
and
subordinately
,
to
the
salvation
of
men
;
and
this
the
Apostle
plainly
affirmeth
,
1
Cor.
3.
9.
This
also
may
be
granted
;
and
then
the
Apostles
scope
is
to
shew
that
they
have
not
indeed
any
dominion
;
but
yet
lest
any
should
judge
them
therefore
uselesse
,
and
conclude
they
have
no
power
at
all
,
therefore
he
addeth
,
We
are
helpers
and
Ministers
under
God
.
For
though
God
immediatly
created
the
world
,
without
any
instruments
,
yet
he
doth
not
so
in
propagation
of
the
Gospel
.
Therefore
Stapleton
need
not
be
in
such
rage
at
Calvin
,
for
not
taking
notice
of
the
word
,
or
at
Beza
for
rendring
it
helpers
;
seeing
that
Beza
doth
not
thereby
exclude
a
ministerial
help
,
but
a
magisteriall
authority
,
which
the
Papall
party
pleade
for
,
calling
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereas
it
is
rather
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Neither
doth
the
Ministery
immediatly
produce
spirituall
effects
in
the
hearts
of
hearers
,
though
subordinately
only
,
but
doth
externally
apply
the
means
of
grace
,
in
the
exercise
whereof
God
doth
put
forth
his
glorious
power
.
The
next
thing
considerable
is
the
object
of
this
,
We
are
helpers
of
your
joy
.
We
might
have
thought
he
would
rather
have
said
your
grace
,
or
your
faith
;
but
he
saith
joy
,
by
which
some
understand
heaven
and
happinesse
,
as
the
word
is
used
,
Heb.
12.
1.
Matth.
25.
23.
This
indeed
is
necessarily
implyed
,
and
so
must
not
be
excluded
:
but
the
proxime
and
immediate
sense
is
their
spirituall
joy
and
comfort
.
For
this
is
made
opposite
to
that
imperious
and
austere
exercise
of
Church-power
,
which
some
being
guilty
of
,
do
exceedingly
grieve
and
discourage
the
hearts
of
such
who
fear
God
,
as
the
Prophet
Ezekiel
complaineth
of
such
fiery
Pastors
.
Hence
he
speaks
of
heavinesse
and
sorrow
so
much
in
the
next
Chapter
,
from
whence
observe
,
That
the
ministeriall
work
in
a
great
measure
of
it
consisteth
in
administring
comfort
and
consolation
to
such
as
stand
in
need
thereof
.
Our
work
is
not
only
to
endeavour
the
conversion
of
such
who
are
turned
aside
from
God
,
but
also
the
comfort
and
consolation
of
such
who
are
sadly
dejected
.
We
see
our
Saviour
himself
,
after
whose
example
all
Ministers
are
to
walk
,
was
very
carefull
heerin
,
Joh.
17.
13.
These
things
have
I
spoken
that
my
joy
might
be
fullfilled
in
you
,
not
only
joy
,
but
perfected
and
compleated
joy
.
Therefore
when
his
Disciples
were
cast
down
with
sorrow
about
his
departure
from
them
,
how
ready
and
willing
is
he
to
suggest
all
such
arguments
as
might
administer
joy
,
yea
,
and
promiseth
his
spirit
as
a
Comforter
,
which
would
effectually
set
home
those
arguments
upon
their
hearts
?
This
Apostle
also
,
how
frequent
is
he
in
pressing
this
duty
,
ingeminating
of
it
?
Rejoyce
in
the
Lord
alway
,
again
I
say
rejoyce
.
Phil.
4.
4.
Hence
he
saith
to
these
Philippians
,
cap.
1.
25.
that
he
had
confidence
of
abiding
with
them
for
the
furtherance
and
joy
of
their
faith
:
where
you
see
the
more
growth
and
encrease
in
grace
,
the
more
joy
;
and
it
is
called
the
joy
of
faith
,
because
by
beleeving
we
come
to
partake
of
this
joy
.
Let
not
then
any
people
nourish
prejudices
in
their
hearts
against
the
faithfull
Ministers
of
the
Gospel
,
as
if
they
endeavoured
only
to
discourage
men
,
to
fill
the
hearts
of
people
with
despair
,
to
drive
them
into
me●ancholy
,
and
turn
them
out
of
their
wits
,
as
prophane
persons
calumniate
:
for
our
great
work
is
to
provide
comfort
for
such
as
are
fit
Subjects
to
receive
it
.
That
must
alwaies
be
remembred
,
oyl
is
for
the
wounded
in
soul
:
this
wine
is
not
for
such
who
are
transported
with
feaverish
lusts
of
their
sinnes
,
but
if
thy
sinnes
be
a
burthen
to
thee
,
and
thou
hast
cast
them
off
,
then
manna
is
prepared
for
thee
in
this
wildernesse
;
then
a
year
of
Jubilee
is
to
be
proclaimed
to
thee
who
didst
mourn
under
thy
spirituall
debts
.
But
let
us
explicate
this
Truth
.
And
first
,
There
is
a
twofold
joy
,
a
carnall
and
worldly
joy
,
whereby
men
delight
spiritual
joy
arising
from
Gods
love
in
Christ
,
whereby
we
are
quickened
to
all
holinesse
with
great
delight
;
now
God
forbid
that
any
Ministers
should
be
helpers
of
the
former
joy
.
There
have
indeed
been
such
unsavoury
salt
,
prophane
Ministers
of
the
Gospel
,
whose
work
hath
been
to
strengthen
the
hands
of
wicked
men
,
to
preach
peace
and
mercy
to
them
while
wallowing
in
their
sinnes
;
but
wo
to
such
Pastors
,
and
such
a
people
.
These
are
sharply
reproved
in
the
Scripture
,
for
there
alwaies
will
be
such
men-pleasers
,
such
daubers
with
untempered
mortar
,
as
Jer.
6.
14.
They
heal
the
hurt
of
my
daughter
slightly
,
saying
,
Peace
,
Peace
,
when
there
is
no
peace
.
Would
you
have
such
a
Physician
that
should
flatter
you
about
the
wounds
of
your
body
,
saying
,
it
will
heal
,
it
will
heal
,
when
thou
feelest
it
to
putrifie
more
and
more
?
Such
spirituall
Mountebanks
the
Prophet
Ezechiel
complaineth
of
also
,
cap.
13.
10.
They
have
seduced
my
people
,
saying
,
peace
,
peace
,
especially
at
22.
verse
.
these
wicked
Prophets
are
said
to
make
sad
the
hearts
of
such
whom
God
would
not
have
made
sad
,
and
strengthened
the
hands
of
the
wicked
by
promising
them
life
.
Thus
you
see
what
an
unfaithful
Minister
will
do
,
all
that
he
can
and
dare
,
he
will
uphold
and
encourage
a
prophane
person
;
and
all
that
he
can
and
dare
,
he
will
uphold
and
discourage
,
vex
and
grieve
such
who
fear
God
,
and
whom
God
would
have
comforted
:
but
such
men
in
time
meet
with
an
overflowing
storm
and
great
hailstones
fallling
upon
them
,
as
v.
11.
which
shall
destroy
them
,
and
rend
the
wall
down
they
have
daubed
up
.
Do
not
then
think
this
is
the
joy
we
should
help
you
in
:
in
your
prophane
pleasures
,
in
your
superstitious
and
vain
customes
to
encourage
you
;
no
,
this
were
to
deprive
both
our selves
and
you
of
true
solid
joy
.
Hence
in
the
second
place
,
We
are
to
help
the
joy
of
those
whose
grace
we
have
helped
before
.
Joy
cannot
be
the
first
stone
in
Gods
building
,
grace
and
holinesse
is
first
,
and
then
consolation
;
The
spirit
of
God
is
first
a
sanctifier
,
and
then
a
comforter
.
So
that
many
people
take
a
preposterous
method
;
if
they
be
sick
,
they
look
the
Minister
should
presently
give
them
comfort
;
there
must
not
a
word
be
said
of
their
sinnes
,
of
the
necessity
of
repentance
,
this
will
make
them
despair
.
Fond
and
foolish
people
,
why
would
ye
be
tickled
into
hell
?
why
would
ye
be
pleased
into
damnation
?
oh
it
cannot
be
that
thou
shouldst
have
comfort
before
godlinesse
,
this
would
be
to
falsifie
the
covenant
of
God
,
to
abuse
the
seal
of
pardon
,
applying
it
to
him
;
whom
God
doth
still
hold
guilty
,
Understand
then
Gods
method
,
and
submit
thereunto
,
saying
,
I
do
not
expect
comfort
;
I
would
not
have
the
promises
of
grace
applied
to
me
while
thus
obstinate
and
impenitent
in
my
sinful
waies
,
but
if
thou
art
found
godly
,
then
we
are
to
comfort
and
to
comfort
,
as
Isa.
40.
1.
again
and
again
,
not
giving
over
till
that
evil
spirit
of
unbeleef
be
cast
out
:
And
this
spirituall
comfort
is
seen
in
two
particulars
.
1.
Comfort
under
the
guilt
of
sinne
,
and
truly
herein
we
do
a
most
acceptable
work
.
Then
it
is
indeed
the
tongue
of
the
learned
,
when
we
speak
a
word
in
season
to
such
afflicted
spirits
;
how
ready
and
willing
are
the
faithfull
Ministers
of
the
Gospel
to
bring
the
balm
of
Gilead
to
such
persons
?
how
pittifull
and
compassionate
because
they
know
the
terrour
of
the
Lord
?
God
hath
commanded
us
to
be
Messengers
of
peace
,
and
like
Noahs
dove
to
come
with
an
Olive-branch
,
assuring
them
that
the
waters
are
abated
;
and
oh
that
God
would
provide
such
comforting
work
for
us
;
It
is
very
seldome
to
meet
with
such
:
we
have
work
enough
to
reprove
the
prophane
,
to
instruct
the
erroneous
;
but
how
few
do
need
comfort
because
their
sinnes
are
a
heavy
burthen
upon
them
.
In
the
2.
place
,
we
are
to
help
the
comfort
of
the
godly
in
respect
of
their
outward
afflictions
.
For
they
are
more
chastened
than
other
men
;
there
is
no
godly
man
but
God
hath
appointed
a
crosse
for
him
;
yea
,
sometimes
many
crosses
together
.
Now
how
necessary
is
it
to
have
a
faithful
and
wise
comforter
in
such
cases
?
for
alas
,
our
own
hearts
are
full
of
discouragements
,
and
every
thing
is
ready
to
appear
more
terrible
than
it
is
,
and
the
devil
he
is
very
ready
to
make
the
waters
overflow
more
than
they
would
do
.
So
that
to
administer
comfort
to
such
disconsolate
persons
,
is
the
best
act
of
love
,
and
the
most
suitable
alms
that
can
be
desired
.
Seeing
then
that
grace
must
be
laid
,
as
a
foundation
for
comfort
;
Hence
in
the
third
place
,
Before
the
Ministers
of
the
Gospel
can
administer
comfort
to
unregenerate
persons
,
they
must
necessarily
use
sharp
and
bitter
means
,
as
preparatory
there
unto
.
Neither
are
we
then
to
be
blamed
,
or
judged
too
cruell
and
austere
,
but
sinne
is
to
be
condemned
as
the
cause
of
it
.
It
is
your
sinne
that
maketh
all
bitter
things
necessary
.
When
the
Physician
administreth
bitter
Physick
,
which
maketh
thee
exceeding
sick
,
is
he
to
be
blamed
?
and
not
rather
those
peccant
humours
within
us
.
The
ground
must
be
plowed
up
,
and
have
its
bowels
as
it
were
moved
,
ere
the
good
seed
can
be
sown
into
it
:
The
wool
must
be
carded
,
and
torn
as
it
were
in
peeces
,
ere
it
be
made
for
a
garment
.
The
stone
must
come
under
the
hammer
and
saw
,
ere
it
be
prepared
for
the
building
.
And
thus
ere
the
heart
of
man
be
fit
to
receive
Gospel-comfort
,
it
must
be
humbled
and
broken
by
the
Law
of
God
:
So
that
we
are
making
way
for
your
comfort
even
while
we
denounce
the
curses
of
the
Law
:
To
preach
of
hell
and
damnation
,
though
it
be
grievous
to
you
,
yet
it
is
wholsome
;
Therefore
do
not
thou
cry
out
against
such
men
that
have
the
Law
,
hell
and
damnation
so
much
in
their
mouths
,
for
this
is
the
way
to
polish
and
prepare
thee
for
comfort
;
we
do
not
forget
the
Gospel
while
we
preach
so
:
neither
are
we
to
be
accounted
as
legall
Preachers
;
and
not
such
as
preach
Christ
,
for
hereby
we
levell
the
mountain
for
Christ
to
come
,
hereby
we
streighten
the
camels
back
,
that
it
may
go
through
the
eye
of
the
needle
;
yea
,
all
those
spirituall
censures
inflicted
upon
offenders
,
are
for
comfort
;
if
thou
art
reproved
,
and
that
sharply
and
zealously
,
it
is
for
thy
comfort
:
yea
,
if
thou
art
for
thy
scandalous
and
impenitent
waies
cast
out
from
Church-communion
,
and
denied
the
seals
of
comfort
:
yet
all
this
is
medicinall
,
and
maketh
a
way
for
comfort
.
The
incestuous
person
is
by
Paul
cast
into
spirituall
sorrow
,
that
so
he
may
partake
of
spirituall
joy
and
consolation
;
of
which
blessed
effect
more
in
●●s
time
,
when
we
come
(
God
willing
)
to
the
next
Chapter
.
In
the
next
place
,
let
us
consider
the
grounds
,
why
Ministers
are
to
promote
the
comfort
of
such
who
are
fit
subjects
for
it
.
And
first
,
Because
they
are
Ministers
of
the
Gospel
:
and
what
is
that
but
the
glad
tidings
of
pardon
of
sin
,
of
reconciliation
,
and
of
everlasting
happinesse
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
noted
to
signifie
not
only
glad
tidings
but
the
reward
also
given
unto
the
messengers
thereof
.
What
then
is
more
suitable
to
the
Ministers
of
comfort
but
to
bring
comfort
,
that
we
may
say
,
as
David
of
Ahimaaz
,
he
is
a
good
man
,
and
bringeth
good
tidings
?
If
a
Minister
be
a
Boanerges
,
a
son
of
thunder
,
it
is
that
he
may
be
a
son
of
consolation
.
It
is
not
contrary
to
their
commission
to
preach
of
sinne
,
and
of
the
day
of
judgement
,
for
so
Paul
did
to
Felix
,
which
made
him
tremble
;
only
we
are
not
to
stay
here
;
we
must
not
keep
you
allwaies
under
this
Schoolmaster
,
but
bring
you
at
last
to
Christ
.
Insomuch
that
all
our
duties
tend
to
this
,
even
to
advance
the
Gospel
in
the
hearts
of
hearers
;
yea
,
every
doctrine
of
Christ
,
as
it
is
a
doctrine
after
godlinesse
,
so
it
is
also
after
consolation
.
And
therefore
if
any
opinion
do
properly
make
against
godlinesse
,
we
may
reject
it
:
and
so
if
any
do
truly
make
against
solid
comfort
,
we
may
refuse
that
,
as
not
being
of
Christ
.
It
is
true
,
many
hereticall
and
erroneous
persons
may
pretend
to
great
comforts
and
ravishments
;
They
usually
say
,
they
never
had
so
much
comfort
as
since
they
engaged
in
such
waies
;
but
then
you
must
remember
that
the
devil
may
be
transformed
into
an
angel
of
light
:
and
as
there
is
a
counterfeit
pie
y
,
so
there
is
also
a
counterfeit
comfort
.
It
is
not
enough
then
to
have
comfort
,
but
it
is
to
be
judged
and
tried
by
Gods
word
.
Neither
may
we
say
,
this
is
a
comfortable
doctrine
,
therefore
I
will
embrace
it
,
but
first
see
it
be
a
true
Scripture-doctrine
,
and
then
receive
it
,
for
such
to
be
sure
will
also
be
comfortable
.
2.
We
are
to
help
forward
the
godly
mans
comfort
,
because
the
heart
of
man
awakened
for
sinne
is
very
much
indisposed
to
receive
it
,
and
the
devil
he
is
a
vehement
opposer
of
it
.
That
the
heart
of
man
wounded
for
sin
doth
difficultly
receive
consolation
,
is
plain
,
because
joy
is
the
fruit
of
Gods
spirit
,
and
the
spirit
of
God
is
given
not
only
to
sanctifie
us
,
but
to
vouchsafe
consolation
also
,
so
that
as
a
man
hath
a
dead
womb
,
in
respect
of
grace
,
he
is
not
able
to
have
one
good
thought
without
Gods
spirit
,
so
he
hath
also
a
dead
womb
in
respect
of
comfort
,
he
is
not
able
to
have
one
comfortable
thought
,
unlesse
God
who
is
called
the
God
of
all
consolation
,
infuse
it
into
him
:
and
then
the
devil
is
a
daily
opposer
of
our
comforts
as
well
as
our
graces
;
as
he
is
a
tempter
to
sinne
,
so
to
unbeleef
and
discouragements
:
he
loveth
to
keep
us
as
he
did
the
lunatick
person
about
the
tombs
,
in
thoughts
of
our
hypocrisie
and
damnation
,
that
God
doth
not
love
us
,
that
he
hath
cast
us
off
.
Is
it
not
then
necessary
to
endeavour
the
comfort
of
a
godly
man
,
when
it
is
so
greatly
gainsaid
both
within
and
without
?
3.
Our
duty
is
to
perswade
to
comfort
,
because
hereby
the
heart
is
more
enlarged
and
quickned
unto
all
godlinesse
:
The
joy
of
the
Lord
is
our
strength
,
as
Nehemiah
said
,
Nehem.
8.
10.
It
is
like
oyl
to
the
wheels
.
With
what
delight
and
gladnesse
doth
a
joyfull
beleever
exercise
himself
in
all
holihesse
?
with
what
courage
and
confidence
doth
he
discharge
all
the
duties
required
of
him
?
The
spirit
of
God
did
come
upon
the
Prophet
when
he
played
upon
the
harp
;
The
more
chearfull
,
the
more
prepared
to
receive
power
from
God
;
as
the
drier
the
paper
is
,
the
fitter
to
receive
characters
;
whereas
upon
wet
paper
none
can
write
.
As
it
doth
thus
enable
us
to
do
,
no
lesse
also
doth
it
fortifie
us
to
suffer
:
We
see
with
what
readinesse
and
undaunted
courage
the
Martyrs
endured
the
most
exquisite
torments
;
and
why
so
?
but
because
they
were
filled
with
unspeakable
joy
:
insomuch
that
their
condition
was
sar
better
than
the
most
prosperous
and
flourishing
estate
of
any
wicked
men
.
They
were
infeliciter
felices
,
and
these
were
feliciter
infelices
,
as
Austin
said
:
So
that
in
promoting
holy
joy
we
advance
grace
and
godlinesse
also
.
Use
first
of
instruction
to
the
Ministers
of
the
Gospel
,
to
answer
the
main
end
of
their
office
,
which
is
to
be
comforters
;
not
to
be
Marahs
but
Naomies
:
Spiritual
consolation
is
the
proper
fruit
of
the
spirit
of
Adoption
,
and
therefore
a
pearl
highly
to
be
esteemed
:
and
that
they
may
do
this
,
they
must
attend
to
their
doctrine
and
their
practise
:
Their
doctrine
,
and
thus
in
Popery
in
stead
of
building
up
they
destroy
comfort
;
the
doctrine
of
uncertainty
and
doubting
about
the
state
of
grace
;
the
doctrine
of
satisfaction
and
merits
,
these
are
uncomfortable
doctrines
.
Indeed
some
adversaries
say
,
the
doctrine
of
absolute
predestination
,
and
that
Christ
died
but
for
some
only
,
and
not
all
,
is
an
uncomfortable
doctrine
.
Hence
their
saying
is
spiritus
Calvinianus
est
spiritus
Melancholicus
.
The
Antinomians
they
also
say
,
to
preach
the
Law
and
repentance
,
thereby
as
in
a
way
to
obtain
remission
of
sins
,
is
a
method
of
preaching
,
that
destroyeth
all
comfort
,
but
these
might
easily
be
confuted
if
it
were
our
businesse
.
It
is
a
Ministers
duty
to
see
the
doctrine
he
preacheth
,
doth
not
in
its
own
genius
,
and
as
a
proper
effect
work
despair
or
discouragement
;
And
then
for
their
practise
,
they
must
be
carefull
that
all
reproofs
,
admonitions
,
and
spiritual
censures
be
so
managed
,
that
though
for
the
while
they
may
seem
bitter
,
yet
at
the
last
they
will
bring
much
comfort
;
and
that
though
they
be
in
pain
for
a
while
,
yet
they
shall
at
last
rejoyce
to
see
a
manchilde
born
.
2.
Use
of
Exhortation
,
to
be
such
a
prepared
people
,
as
that
comfort
may
be
applyed
to
you
;
how
can
ye
have
comfort
if
ye
live
in
the
waies
of
sinne
?
doe
not
any
thing
that
may
chase
away
this
comfort
;
if
we
preach
never
such
comfortable
truths
,
if
thou
by
thy
negligence
and
unmortified
walking
dost
deprive
thy self
of
consolation
,
then
know
the
blame
lieth
in
thy self
,
and
not
in
the
Ministery
:
Thou
criest
give
me
a
word
of
comfort
,
how
can
we
comfort
him
,
whom
God
would
not
have
comforted
?
SERM.
CXLVII
.
God
only
the
Lord
of
our
Christian
Faith
.
2
COR.
1.
24.
For
by
faith
ye
stand
.
THis
last
clause
(
saith
Calvin
)
other
Interpreters
either
take
no
notice
of
,
or
else
do
not
clearly
instruct
about
it
;
for
whereas
it
is
plain
by
the
causall
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
brought
in
as
an
argument
of
something
preceding
,
it
is
very
difficult
to
finde
out
the
reason
:
Those
Interpreters
that
take
notice
of
it
are
divided
,
Some
do
make
it
a
reason
of
the
words
immediatly
foregoing
:
Paul
was
a
helper
of
their
joy
,
because
they
stood
firmly
in
the
faith
;
for
although
there
were
some
who
denied
the
resurrection
,
yet
that
was
not
the
doctrine
of
the
Chuch
in
general
,
nor
was
it
puhlikely
professed
by
them
:
It
is
true
,
many
abuses
there
were
in
practice
both
civill
and
religious
,
yet
because
they
did
firmly
retain
the
true
faith
,
therefore
it
was
that
he
would
not
wholly
cast
them
off
as
no
Church
;
Their
true
doctrine
which
they
professed
made
him
the
more
hopeful
of
them
;
and
certainly
the
pure
sound
faith
professed
by
a
Church
,
though
otherwise
greatly
corrupted
,
maketh
it
to
have
the
essence
and
life
of
a
Church
,
and
withall
suggesteth
hope
,
that
God
in
time
will
make
them
an
holy
practical
Church
,
as
well
as
a
sound
Orthodox
one
,
Hence
Paul
in
his
first
Epistle
to
the
Thessalonians
,
c.
3.
v.
5
,
6
,
7.
doth
much
rejoyce
in
their
faith
,
that
they
stood
stedfast
therein
;
When
I
could
no
longer
forbear
I
sent
to
know
your
faith
.
As
also
Timotheus
brought
him
glad
tidings
of
their
faith
:
And
again
,
we
were
comforted
in
our
affliction
by
your
faith
,
and
this
interpretation
is
very
probable
,
and
not
to
be
wholly
rejected
.
But
then
a
second
is
more
probable
,
and
that
maketh
it
a
reason
of
the
former
part
of
the
verse
.
We
have
not
dominion
over
your
faith
,
for
by
faith
ye
stand
stedfast
:
Insomuch
that
if
I
Paul
,
or
an
Angel
from
heaven
should
preach
unto
you
another
doctrine
,
yet
you
beleeve
in
the
truth
,
as
Gods
truth
,
and
not
mans
truth
;
So
that
God
alone
hath
the
dominion
over
your
hearts
in
beleeving
.
Thus
it
is
a
very
fit
and
proper
reason
.
Hence
Heinsius
thinketh
there
is
a
transposition
of
the
words
,
which
is
usuall
with
Paul
,
and
that
they
should
be
inserted
before
the
later
clause
,
thus
;
Not
that
we
have
dominion
over
your
faith
,
for
by
faith
you
stand
;
Whether
we
reade
it
objectively
,
you
stand
in
the
faith
;
or
instrumentally
,
by
faith
you
stand
;
it
is
not
much
materiall
:
Neither
are
we
to
render
it
in
the
past
signification
,
you
have
stood
,
because
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Greek
,
as
if
the
Apostle
did
imply
they
formerly
had
indeed
stood
in
the
faith
,
though
lately
they
grew
wavering
:
for
it
is
usuall
to
use
the
preterperfect
for
the
present
,
especially
when
a
continuance
or
perseverance
is
intended
,
as
Matth.
20
,
Why
stand
ye
here
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
idle
all
the
day
long
?
Both
these
interpretations
may
be
conjoyned
,
but
because
the
latter
is
the
most
considerable
:
Therefore
I
shall
insist
on
that
,
and
observe
,
That
the
Christian
faith
is
of
that
nature
,
that
it
doth
respect
and
relate
unto
God
only
.
We
believe
not
in
men
,
but
in
God
.
Whether
we
speak
of
dogmatical
or
fiducial
faith
,
they
cannot
have
any
other
bottome
to
stand
upon
,
but
the
authority
of
God
himself
,
Thus
saith
the
Lord
,
Thus
it
is
written
,
is
the
ground
of
all
true
Christian
faith
;
which
truth
deserve●h
explication
in
some
particular
Propositions
.
As
First
,
There
is
an
humane
,
and
there
is
a
divine
faith
,
which
onely
deserveth
the
name
of
Christian
faith
,
and
to
which
onely
the
promises
of
God
doe
belong
.
An
humane
faith
,
I
call
that
,
when
men
doe
beleeve
principles
of
Religion
meerly
upon
humane
motives
;
that
is
the
ultimate
reason
and
motive
,
into
which
their
faith
is
resolved
.
These
humane
motives
are
manifold
,
as
the
Authority
of
the
Church
,
the
Authority
of
Ministers
and
Pastors
,
our
education
by
parents
,
custome
and
universality
,
as
also
the
Laws
and
Edicts
of
a
Magistrate
,
commanding
such
a
Religion
to
be
received
,
and
no
other
.
Now
whosoever
maketh
this
the
chief
reason
of
the
profession
of
his
faith
,
is
upon
no
better
ground
than
the
Turkes
,
is
for
their
Mahumetan
,
the
Papists
for
their
Popish
faith
.
Insomuch
that
many
Protestants
,
Turkes
and
Papists
,
though
they
exceedingly
differ
in
the
materials
of
Religion
,
yet
agree
in
the
formali
motivo
;
they
believe
so
and
so
,
because
brought
up
in
it
,
because
commanded
by
their
Civil
Magistrates
.
It
is
that
which
the
Papists
upbraid
us
with
,
that
our
Religion
is
but
a
Parliament-Religion
,
or
a
Queen
Elizabeths-Religion
,
because
when
they
established
it
,
the
Land
generally
received
it
.
Now
to
this
we
say
,
That
no
doubt
the
generality
of
people
,
except
such
as
are
enlightned
by
Gods
Spirit
,
doe
receive
even
the
Christian
or
true
Religion
,
but
upon
civil
and
humane
respects
;
and
therefore
when
Emperours
have
been
Arrians
,
the
people
have
been
Arrians
;
when
the
Kings
of
Israel
were
Idolaters
,
the
inhabitants
became
Idolaters
.
And
thus
when
the
Kings
of
the
Earth
have
been
Papists
,
the
people
have
been
Papists
also
.
So
that
they
cannot
object
any
thing
more
against
the
Protestant
Religion
,
than
we
may
against
the
Papist
.
Onely
we
adde
a
further
position
,
which
introduceth
a
divir●e
faith
,
which
they
overthrow
,
and
so
by
consequence
teach
no
more
than
an
Lumane
faith
.
For
we
hold
,
That
every
private
believer
is
bound
to
have
an
explicite
faith
,
of
the
things
necessary
to
salvation
;
and
this
faith
we
say
is
knowledge
,
the
ground
whereof
is
,
the
Authority
and
Testimony
of
God
in
the
Scripture
.
So
that
we
doe
not
believe
in
Magistrates
,
nor
in
Ministers
,
nor
in
the
Church
,
trusting
our
faith
and
salvation
upon
them
,
but
the
word
of
God
onely
;
whereas
the
Papists
do
expresly
affirm
,
That
a
private
Christians
faith
is
enough
to
salvation
,
if
he
content
himself
with
this
,
That
he
believeth
as
the
Church
believeth
,
never
troubling
himself
in
reading
of
books
,
or
searching
of
the
Scripture
.
As
Valentia's
known
instance
of
a
Merchant
,
brought
in
by
him
,
disputing
,
What
Religion
he
should
be
of
?
doth
evidently
declare
.
So
then
,
a
Papist
,
as
a
Papist
,
cannot
reach
any
higher
than
to
an
humane
faith
.
For
though
they
will
not
yeeld
the
Authority
of
the
Church
to
be
an
humane
Authority
,
yet
both
reason
and
experience
doth
fully
convince
that
.
But
let
us
come
to
our
own
people
,
and
sadly
bewail
the
ignorance
and
stupidity
of
Protestants
in
general
,
who
are
not
moved
by
any
divine
motives
or
Scripture-respects
to
imbrace
their
Religion
,
but
onely
are
perswaded
herein
by
external
motives
,
very
few
being
able
to
give
a
reason
of
the
faith
or
hope
that
is
in
them
,
which
yet
the
Apostle
Peter
requireth
of
every
man
and
woman
,
1
Pet.
3.
15.
What
reason
have
they
,
but
their
fathers
example
,
and
the
Lawes
of
the
Land
?
So
that
it
is
meerly
accidental
,
that
they
do
receive
a
true
Religion
;
for
it
had
been
Heretical
and
Idololatrical
,
it
had
been
all
one
to
them
,
they
would
have
entertained
it
however
.
But
to
this
particular
,
you
must
observe
one
Caution
:
It
's
one
thing
to
speak
of
the
Introductory
and
Preparatory
means
of
faith
;
and
another
thing
of
the
ultimate
and
formal
motive
or
reason
,
why
I
do
believe
.
We
do
readily
grant
,
That
the
true
Churches
Ministery
may
prepare
for
a
divine
faith
:
What
is
Paul
,
and
what
is
Apollo
,
but
Ministers
by
whom
ye
believe
?
saith
the
Scripture
(
1
Corinth.
3.
)
Thus
Timothy
had
his
faith
by
the
godly
education
of
his
Mother
and
Grandmother
.
Yea
(
John
4.
)
we
reade
of
the
woman
of
Samaria
,
instrumental
to
bring
many
people
to
believe
on
Christ
onely
;
yet
observe
that
expression
,
vers.
42.
Now
we
believe
not
,
because
of
thy
saying
,
for
we
have
heard
him
our selves
.
Godly
Ministers
then
,
and
godly
parents
may
be
greatly
helpfull
to
us
in
true
believing
;
but
then
the
reason
and
chief
motive
is
,
from
the
Divine
Authority
of
the
Scripture
,
declaring
this
truth
.
We
doe
not
believe
in
Ministers
,
nor
in
the
Church
.
And
thus
you
must
understand
that
passage
of
Jehoshaphats
,
(
Chron.
20.
20.
)
Believe
in
the
Lord
your
God
,
so
shall
ye
be
established
:
believe
the
Prophets
,
so
shall
ye
prosper
.
Believe
in
God
ultimately
,
but
believe
the
Prophets
ministerially
.
So
that
it
would
be
a
fanatick
presumption
,
out
of
a
perswasion
that
onely
worketh
faith
,
thereby
to
cast
off
those
usefull
helps
and
means
which
he
hath
appointed
for
the
producing
of
faith
.
In
the
next
general
place
,
we
are
to
know
,
That
two
things
are
necessarily
required
to
the
working
of
a
divine
faith
:
The
one
Effectively
;
The
other
Objectively
:
The
principle
that
worketh
faith
in
us
,
and
the
reason
or
motive
thereof
:
The
principle
that
worketh
faith
in
us
,
is
God
alone
.
None
can
make
the
heart
of
man
to
believe
Scripture-truths
,
but
God
onely
.
Hence
Faith
is
the
gift
of
God
;
so
some
are
said
,
To
believe
through
grace
,
Act.
18.
27.
Is
it
not
plain
in
the
Pharisees
,
notwithstanding
they
heard
our
Saviour
preach
,
and
also
saw
his
wonderfull
miracles
,
yet
to
them
it
was
not
given
to
believe
,
or
to
know
the
mysteries
of
God
;
but
to
others
more
unlearned
and
contemptible
it
was
.
Hence
it
falleth
out
,
that
the
most
learned
men
are
many
times
most
Atheistical
,
or
at
least
Sceptical
and
doubting
in
Religion
.
Insomuch
that
we
are
to
be
importunate
with
God
in
prayer
,
that
he
would
both
work
and
increase
faith
in
us
.
Hence
Christ
is
said
to
be
,
both
the
authour
and
finisher
of
our
faith
,
Hebr.
12.
2.
It
's
the
mighty
power
of
God
,
so
enlightning
and
enabling
thee
,
that
thou
doest
adhere
to
the
truth
.
For
how
many
specious
arguments
may
be
produced
against
the
faith
?
How
mutable
are
many
in
forsaking
the
faith
they
once
professed
,
and
turn
Heretical
?
So
that
it
is
a
special
work
of
Gods
grace
to
make
thee
stand
firme
in
the
faith
,
especially
in
times
of
temptation
.
To
be
a
pillar
in
the
Temple
of
the
Lord
,
and
not
a
reed
shaken
with
every
winde
,
is
a
glorious
preservation
.
For
it
's
plain
,
that
it's
fancy
,
errour
,
or
humour
that
lead
many
in
Religion
,
and
not
this
holy
precious
faith
.
Again
,
The
second
thing
necessarily
concurring
to
a
divine
faith
,
is
a
Divine
testimony
;
it
must
be
Gods
word
.
We
must
have
the
Doctrine
from
Christ
,
else
our
faith
is
but
an
humane
faith
,
and
so
our
Religion
,
but
an
humane
Religion
.
The
Thessalonians
are
commended
by
Paul
,
That
they
received
the
Word
,
not
as
the
word
of
men
,
but
as
it
is
indeed
the
word
of
God
;
and
when
so
received
,
it
effectually
worketh
in
those
that
believe
.
Alas
,
what
is
the
reason
,
there
is
so
little
holinesse
,
so
little
godlinesse
?
It
is
because
there
is
so
little
divine
faith
.
The
truths
we
preach
are
not
received
as
the
word
of
God
;
we
look
no
further
or
higher
than
to
a
man
in
these
things
:
we
doe
not
hear
and
tremble
,
we
doe
not
beleeve
and
tremble
;
we
rise
not
up
with
heart-reverence
,
as
Eglon
,
though
an
Heathen
did
to
Ehud
,
when
he
said
,
He
had
a
message
from
the
Lord
.
In
the
third
place
,
In
that
the
true
Christian
faith
floweth
from
such
a
divine
Hence
it
is
that
no
kinde
of
persons
have
an
absolute
Sovereignty
over
the
faith
of
a
believer
;
and
whosoever
doe
arrogate
it
to
themselves
,
they
assume
the
property
of
the
Almighty
,
and
most
infinite
God
.
They
arrogate
to
themselves
the
peculiar
and
incommunicable
property
of
Christ
,
which
is
to
be
the
Head
of
the
Church
,
and
a
Law-giver
in
respect
of
any
Doctrine
,
Worship
or
Ordinances
.
It
is
true
,
there
have
been
such
,
especially
the
Pope
of
Rome
,
who
hath
thus
arrogated
to
himself
,
setting
himself
in
the
Temple
of
God
,
as
God
;
but
the
blasphemies
of
such
have
been
written
(
as
it
were
)
in
their
fore-heads
,
and
hereby
they
are
justly
deemed
to
be
a
Political
,
or
Church-Antichrist
,
as
there
is
a
Doctrinal
Antichrist
.
But
we
affirme
,
That
no
kinde
of
persons
can
have
dominion
over
a
mans
faith
,
seeing
it
hath
such
a
peculiar
reference
to
God
.
First
,
Not
spiritual
and
Church
Rulers
,
or
Ecclesiastical
Governours
.
If
submit
unto
them
,
to
have
them
highly
in
esteeme
for
their
workes
sake
.
Such
as
doe
not
hear
them
,
are
to
be
accounted
as
Heathens
and
Publicans
.
They
are
endowed
with
power
to
Admonish
and
rebuke
sharply
:
Yea
,
where
obstinacy
is
in
sinners
,
To
cast
them
out
of
the
Church
.
But
all
this
doth
not
arise
to
a
Magisterial
Domination
over
mens
consciences
.
And
although
they
have
power
to
binde
and
loose
,
which
God
himself
promiseth
to
confirme
in
Heaven
;
yet
all
this
is
declaratively
and
ministerially
onely
.
How
farre
there
is
a
decisive
power
in
Councils
to
extinguish
all
errours
and
heresies
,
is
not
here
to
be
debated
.
This
is
enough
,
that
as
no
particular
person
,
so
no
Councils
,
though
never
so
oecomenical
can
say
,
we
have
dominion
over
your
faith
.
And
Secondly
,
No
civil
power
hath
dominion
over
any
mans
faith
.
No
Magistrate
can
make
Articles
of
Faith
,
can
appoint
another
worship
of
God
,
or
meerly
because
he
will
.
How
farre
Magistrates
have
power
in
matters
of
Religion
is
greatly
disputed
and
determined
by
the
excesse
in
some
,
and
by
the
defect
in
others
.
But
however
no
Kings
or
Emperours
can
say
,
We
have
dominion
over
your
faith
,
no
more
than
they
can
say
,
We
are
the
true
and
great
Jehovah
.
They
cannot
make
a
Religion
,
make
Sacraments
,
but
enjoyn
the
observance
of
that
which
is
required
in
the
Word
;
and
the
reason
which
excludeth
both
spiritual
and
civil
Governours
,
is
general
to
all
.
We
are
not
baptized
into
any
mans
name
,
neither
hath
any
Emperour
or
Church-officer
died
for
us
;
they
have
not
been
crucified
for
us
;
neither
have
they
power
over
our
hearts
,
to
impose
a
command
upon
them
,
which
must
necessarily
be
in
the
duty
of
faith
;
neither
can
they
damne
or
save
men
.
Hence
the
Apostle
saith
,
There
is
one
Law-giver
,
which
is
able
to
save
and
to
destroy
,
Jam.
4.
12.
Fourthly
,
Although
divine
faith
be
such
a
noble
and
excellent
work
,
coming
from
Heaven
,
and
ascending
up
to
Heaven
againe
,
Yet
it
doth
admit
of
degrees
in
the
subject
where
it
is
.
Some
have
stronger
faith
,
some
weaker
,
some
have
more
explicite
and
extensive
faith
,
than
others
;
yea
and
the
most
setled
beleevers
are
subject
to
temptations
;
they
are
often
assaulted
,
and
that
even
in
their
faith
about
the
principles
and
fundamentals
,
about
God
,
about
the
Scriptures
,
about
the
immortality
of
the
Soul
,
about
the
state
of
Glory
,
and
eternal
Torments
.
Fiery
darts
are
sometimes
injected
,
for
which
the
people
of
God
doe
abhorre
and
loath
themselves
.
Therefore
we
must
distinguish
between
little
faith
,
and
no
faith
,
between
doubtings
and
Atheisme
.
And
truely
for
this
end
doth
God
suffer
errours
and
heresies
to
arise
in
his
Church
,
that
truth
may
be
more
confirmed
,
and
the
approved
may
be
made
manifest
.
It
's
to
exercise
the
spiritual
wisdome
and
faith
of
the
godly
,
whether
they
can
discerne
of
things
that
differ
,
and
can
tell
which
is
the
strangers
voice
,
and
which
is
the
true
shepherds
.
It
is
a
very
grievous
temptation
to
be
assaulted
about
fiducial
faith
,
whether
the
promises
belong
to
thee
in
particular
;
but
in
some
respects
it
is
farre
more
terrible
to
be
exercised
in
doubts
about
dogmatical
faith
:
for
this
tendeth
to
the
razing
of
the
foundations
,
and
the
arguments
or
remedies
to
cure
this
distemper
are
more
difficult
.
Use
of
Instruction
.
Is
faith
thus
immediately
respecting
God
above
all
instruments
,
though
making
use
of
them
?
Then
First
,
Theirs
is
not
faith
,
which
doth
wholly
depend
upon
the
Authority
of
a
man
,
though
never
so
eminent
.
We
may
not
relie
on
Austine
,
on
Chrysostome
;
neither
doe
we
owne
those
expressions
of
Lutherans
and
Calvinists
.
For
although
we
acknowledge
them
eminent
instruments
in
propagating
of
the
Gospel
,
yet
we
believe
not
upon
their
authority
meerly
,
because
Luther
and
Calvin
saith
so
.
It
is
true
,
nothing
is
more
ordinary
,
than
to
admire
mens
persons
,
and
while
we
extoll
their
gifts
and
abilities
,
we
are
secretly
enticed
to
thinke
of
worthy
men●
,
above
what
we
ought
,
and
finde
an
awe
in
our
consciences
to
recede
from
any
opinion
they
have
delivered
:
But
we
must
take
heed
,
we
doe
not
hereby
become
guilty
of
spirituall
Idolatry
,
setting
up
men
as
Idols
in
our
hearts
.
Secondly
,
This
instructeth
,
that
grosse
ignorant
men
cannot
have
any
divine
faith
;
for
they
feel
nothing
of
any
work
of
Gods
Spirit
,
or
illumination
upon
their
understandings
;
hence
they
believe
as
other
men
believe
,
as
if
a
man
were
not
to
be
saved
by
his
own
faith
.
Thirdly
,
It
sheweth
the
Sceptical
and
Pyrrhonian
man
in
Religion
,
the
meer
Seeker
,
that
he
hath
no
faith
.
If
he
had
the
substance
of
things
hoped
for
,
and
the
evidence
of
things
not
seen
upon
his
soul
,
he
would
not
be
tossed
up
and
down
,
as
he
is
.
Fourthly
,
It
sheweth
,
that
the
meer
carnal
Politician
hath
no
divine
faith
,
for
he
looketh
upon
Religion
,
but
as
an
humane
device
,
or
a
State-engine
,
and
therefore
can
transforme
into
all
shapes
and
times
.
How
contrary
is
this
to
true
faith
?
FINIS
.