A
BRIEF
EXPOSITION
OF
THE
FIRST
EPISTLE
of
PAUL
TO
THE
THESSALONIANS
.
The
ARGUMENT
.
PAul
having
planted
a
Church
at
Thessalonica
,
the
chief
City
of
all
Macedonia
,
Acts
17.
1
,
&c.
he
was
driven
from
thence
as
far
as
Athens
,
by
the
violence
of
the
unbelieving
Jews
,
Acts
17.
ver.
5
,
to
15.
And
having
heard
what
sad
things
this
Church
did
suffer
from
those
unbelieving
Jews
,
and
also
from
Pagans
,
Chap.
2.
vers.
15.
he
sent
Timotheus
to
them
,
to
establish
and
comfort
them
,
Chap.
3.
2.
upon
whose
return
,
together
with
the
glad
tidings
brought
by
him
of
their
constancy
in
the
doctrine
of
Christ
,
Paul
doth
write
this
Epistle
unto
them
,
Chap.
3.
6
,
7.
His
scope
wherein
is
,
partly
,
by
a
relation
of
their
Conversion
to
and
constancy
in
the
Faith
of
his
own
ministerial
carriage
when
he
was
among
them
,
and
of
the
solicitous
care
he
yet
had
of
them
,
notwithstanding
of
his
absence
from
them
,
to
engage
them
yet
further
to
constancy
and
perseverance
in
the
doctrine
received
for
the
time
to
come
:
Which
he
laboureth
to
effectuate
in
the
first
principal
part
of
this
Epistle
,
Chap.
1.
2
,
3.
And
partly
to
incite
them
unto
several
duties
of
an
holy
life
,
which
he
doth
endeavour
in
the
second
part
of
this
Epistle
,
Chap.
4.
and
to
vers.
23.
of
Chap.
5.
having
at
the
close
of
Chap.
4.
from
Vers.
14.
occasionally
intermixed
a
doctrinal
truth
,
concerning
the
state
of
believers
after
Death
,
and
Christs
coming
to
Judgement
.
And
lastly
,
he
concludes
the
Epistle
by
praying
for
them
,
and
commending
some
things
unto
their
care
,
from
Vers.
23.
of
Chap.
5.
to
the
end
.
CHAP.
I.
THE
first
part
of
this
Chapter
contains
the
inscription
of
the
Epistle
,
Ver.
1.
In
the
second
part
he
propounds
and
prosecutes
a
strong
motive
to
perseverance
and
constancy
,
to
wit
,
the
esteem
he
had
of
their
gracious
receits
from
God
,
to
Ver.
8.
and
the
general
fame
thereof
in
all
the
Churches
,
to
the
end
.
And
more
particularly
he
doth
first
make
entry
to
this
purpose
,
by
giving
thanks
to
God
for
them
,
Ver.
2.
And
next
he
prosecutes
it
by
giving
reasons
for
his
thanksgiving
;
(
1.
)
The
cardinal
graces
of
Faith
,
Love
,
and
Hope
,
which
he
observed
in
them
,
Ver.
3.
(
2.
)
The
knowledge
he
had
of
their
Election
,
Ver.
4.
(
3.
)
That
the
Gospel
was
Preached
by
him
and
his
associates
,
in
Life
and
power
among
them
,
Ver.
5.
(
4.
)
The
excellent
fruits
of
the
Gospel
Preached
,
in
malling
them
conform
to
Christ
and
his
servants
,
Ver.
6.
which
he
amplifieth
;
first
,
from
this
that
they
became
ensamples
for
imitation
unto
their
nearest
neighbours
,
Ver.
7
,
8
—
Next
,
from
the
general
report
and
fame
of
their
graces
,
which
had
spread
it self
far
and
near
,
Ver.
8.
which
he
maketh
appear
from
this
,
that
forraign
Churches
did
give
him
an
account
,
both
how
God
did
countenance
his
Ministry
among
them
,
Ver.
9.
and
of
the
saving
fruits
thereof
towards
them
,
to
wit
,
the
work
of
their
Conversion
,
and
the
sincer
it
〈…〉
that
work
,
evidencing
it self
in
a
twofold
fruit
of
their
Conversion
,
1.
Their
doing
service
to
God
,
Ver.
9.
2.
Their
hopeful
expectation
of
Christs
second
coming
;
Ver.
10.
Ver.
1.
PAul
,
and
Silvanus
,
and
Timotheus
,
unto
the
Church
of
the
Thessalonians
,
which
is
in
God
the
Father
,
and
in
the
Lord
Jesus
Christ
:
Grace
be
unto
you
,
and
peace
from
God
our
Father
and
the
Lord
Jesus
Christ
.
IN
this
Verse
is
the
Inscription
,
declaring
,
first
,
who
was
the
immediate
Pen-man
of
the
Holy
Ghost
in
writing
this
Epistle
,
to
wit
,
Paul
:
together
with
the
joynt
asserters
,
and
approvers
of
the
truths
contained
in
it
,
to
wit
,
two
of
his
associates
in
the
work
of
the
Ministry
,
while
he
was
at
Thessalonica
;
Silvanus
,
the
same
as
it
seemeth
with
Silas
,
Acts
17.
4.
and
Timotheus
an
Evangelist
(
2
Tim.
4.
5.
)
and
of
great
reputation
in
this
Church
,
Chap.
3.
2
,
6.
Secondly
,
to
whom
the
Epistle
was
directed
,
who
are
described
from
their
spiritual
state
,
they
were
a
Church
called
from
the
World
and
Idols
,
to
serve
the
true
and
living-God
,
Ver.
9.
from
the
place
of
their
habitation
at
Thessalonica
,
and
their
relation
to
God
the
Father
,
and
to
Christ
the
Son
;
in
whom
they
are
said
to
be
,
because
of
their
worshipping
of
,
and
union
with
God
in
Christ
,
whereby
the
true
Church
is
distinguished
from
Heathens
,
and
Jews
;
an
union
,
I
say
,
either
external
in
all
visible
Church
members
,
or
internal
also
in
real
believers
:
See
upon
Phil.
1.
1.
doct
.
6.
Thirdly
,
The
Apostles
usual
salutation
or
comprecation
,
whereby
he
prayeth
for
Grace
and
Peace
unto
them
.
See
these
words
explained
upon
the
former
Epistle
.
Besides
what
hath
been
observed
already
upon
the
inscriptions
of
the
former
Epistles
,
Learn
,
1.
It
is
the
duty
of
Christs
Ministers
not
only
to
endeavour
seriously
,
that
a
people
turn
from
Idols
to
God
,
and
that
a
Church
of
Christ
be
set
up
among
them
;
but
also
to
take
notice
how
the
work
of
God
doth
afterwards
thrive
with
them
,
what
obstructions
are
in
the
way
of
their
progress
,
and
how
they
may
be
useful
for
removing
these
obstructions
,
and
promoving
the
work
of
Grace
among
them
,
and
to
lay
out
themselves
to
the
utmost
accordingly
:
and
this
whether
they
be
present
with
them
,
or
absent
from
them
;
for
Paul
having
,
by
the
help
of
Silvanus
,
and
Timotheus
,
planted
a
Church
among
the
Thessalonians
,
did
perform
the
prenamed
duties
afterwards
,
even
when
he
was
absent
from
them
,
as
appears
by
the
inscription
of
this
Epistle
,
Paul
—
unto
the
Church
of
the
Thessalonians
.
2.
A
Minister
of
Christ
is
not
alwaies
,
or
ordinarily
,
to
inculcate
his
own
Ministerial
dignity
and
authority
upon
the
people
,
except
when
it
is
evident
that
his
so
doing
may
contribute
to
advance
his
masters
work
,
lest
otherwise
his
hearers
judge
him
a
man
vain-glorious
and
arrogant
,
as
seeming
to
be
much
delighted
in
reiterating
that
often
,
which
tends
to
set
forth
his
own
praise
,
2
Cor.
3.
1.
For
,
because
(
as
it
seemeth
)
this
Church
did
not
question
Paul's
Apostolical
authority
,
therefore
he
doth
not
assert
it
,
nor
design
himself
by
it
,
as
he
did
to
other
Churches
,
Paul
unto
the
Church
,
&c.
3.
The
Spirit
of
the
Lord
in
Christs
Ministers
makes
them
of
such
an
humble
condescending
temper
,
in
order
to
their
gaining
ground
upon
the
Lords
people
,
as
they
will
not
stand
to
stoop
somewhat
below
what
they
are
,
and
to
make
use
of
all
lawful
means
and
helps
which
may
serve
to
procure
respect
unto
their
message
among
the
people
,
even
of
such
as
are
below
themselves
,
and
whereof
they
have
no
need
,
except
in
order
to
that
end
:
For
,
though
Paul's
Apostolick
authority
was
sufficient
in
it self
to
commend
the
following
truths
unto
the
Church
of
God
,
Gal.
5.
2.
yet
because
his
two
Associates
had
great
weight
among
the
Thessalonians
,
he
doth
join
them
to
himself
,
though
far
inferiour
to
himself
,
that
by
all
means
he
might
procure
the
more
respect
unto
his
doctrine
:
Paul
and
Silvanus
,
and
Timotheus
unto
the
Church
.
4.
It
is
but
small
advantage
unto
a
people
or
society
that
they
bear
the
name
of
a
Church
,
except
they
have
the
marks
and
characters
of
a
true
Church
,
whereof
this
is
one
,
that
they
worship
the
unity
of
the
God-head
in
plurality
of
persons
,
and
acknowledge
Jesus
Christ
the
second
person
in
his
mediatory
office
,
and
that
by
our
union
with
him
we
come
to
be
one
with
the
Father
:
For
,
all
this
is
implyed
,
while
they
are
said
to
be
in
God
the
Father
,
and
in
the
Lord
Jesus
Christ
;
whereby
he
doth
distinguish
them
from
all
false
Churches
,
whether
of
Pagans
,
who
are
not
in
God
,
but
in
Idols
;
or
of
Jews
,
who
worship
not
a
Trinity
,
nor
God
in
Christ
:
Which
is
in
God
the
Father
,
and
in
the
Lord
Jesus
Christ
.
5.
Even
these
who
have
obtained
grace
and
favour
from
God
,
have
yet
need
of
more
grace
,
for
preserving
them
in
that
state
of
Grace
wherein
they
are
,
Rom.
14.
4.
for
encreasing
the
sense
and
manifestation
of
it
,
Psal.
51.
8
,
12.
for
pardoning
and
subduing
these
evils
,
which
otherwise
might
provoke
the
Lord
to
withdraw
it
,
1
Joh.
2.
1.
and
for
enabling
them
to
grow
in
the
graces
of
his
Spirit
,
that
they
may
in
some
measure
walk
suitable
to
his
grace
and
favour
,
Joh.
15.
2.
8.
For
,
Paul
wisheth
for
grace
even
to
these
Thessalonians
,
a
great
part
of
whom
were
in
a
state
of
grace
and
favour
already
:
Grace
be
unt
you
.
6.
The
Lords
Ministers
,
in
the
entrance
of
their
labours
towards
a
people
,
would
endeavour
to
have
their
own
hearts
really
affected
with
enlarged
desires
after
the
peoples
good
,
both
spiritual
and
temporal
,
that
all
their
pains
taken
among
them
flowing
from
this
fountain
,
and
not
from
base
,
carnal
and
selfish
motives
,
1
Pet.
5.
2.
may
be
the
more
acceptable
to
God
,
1
Pet.
5.
4.
pleasant
and
easie
to
themselves
,
as
flowing
from
an
inward
principle
,
2
Cor.
12.
15.
more
blessed
of
God
for
gaining
ground
upon
the
people
,
Chap.
2.
ver.
7
,
8
,
with
13.
and
the
more
heartily
entertained
and
accepted
of
by
them
;
especially
,
when
these
inlarged
desires
of
Ministers
towards
their
good
are
made
known
unto
them
,
Gal.
4.
13
,
14
,
15.
For
,
therefore
doth
our
Apostle
not
only
labour
to
get
his
heart
so
affected
,
but
ordinarily
in
the
entry
of
his
Epistles
maketh
so
much
known
unto
those
to
whom
he
writes
:
Grace
be
unto
you
,
and
Peace
,
&c.
Ver.
2.
We
give
thanks
to
God
alwaies
for
you
all
,
making
mention
of
you
in
our
prayers
.
The
Apostles
scope
being
to
excite
those
Thessalonians
unto
constancy
in
the
Faith
and
Doctrine
of
the
Gospel
,
he
doth
for
this
end
make
known
the
good
esteem
which
he
and
his
associates
had
of
them
,
in
so
far
,
as
they
did
alwaies
,
that
is
,
in
all
their
immediate
addresses
to
God
,
make
conscience
,
1.
Of
thanksgiving
to
God
for
them
all
,
to
wit
,
because
of
the
graces
of
Gods
Spirit
after
mentioned
,
which
they
in
charity
,
and
from
some
speaking
evidences
,
as
it
seems
,
did
judge
(
for
what
they
knew
)
were
bestowed
upon
them
all
.
2.
Of
praying
to
God
on
their
behalf
,
to
wit
,
for
constancy
and
growth
in
the
knowledge
of
the
Gospel
,
and
practice
of
true
piety
:
So
Chap.
3.
12
,
13.
Hence
learn
,
1.
A
begun
work
of
grace
in
us
is
then
improved
aright
,
when
we
do
not
draw
an
argument
for
fostering
laziness
and
sloth
from
it
;
but
are
thereby
incited
to
hold
fast
what
is
already
received
,
and
to
seek
after
more
:
For
,
Paul's
scope
is
to
incite
them
unto
constancy
,
and
further
progress
,
by
making
them
know
what
thoughts
he
had
of
Gods
grace
already
in
them
,
in
this
and
the
following
Verses
:
We
give
thanks
,
&c.
2.
We
would
endeavour
so
to
speak
▪
unto
others
of
these
saving
graces
which
are
in
them
,
as
thereby
they
be
not
puffed
up
with
conceit
;
but
made
in
all
their
richest
receits
to
see
matter
of
humiliation
in
themselves
,
and
of
thanksgiving
unto
God
:
For
,
therefore
Paul
being
to
let
them
know
how
much
he
esteemed
of
their
graces
,
maketh
entrie
to
his
purpose
;
not
by
setting
forth
their
praises
,
but
by
giving
thanks
to
God
on
their
behalf
,
teaching
them
to
do
the
like
.
3.
It
is
the
duty
of
the
Lords
people
,
in
their
immediate
addresses
to
God
,
to
present
the
case
one
of
another
before
the
Lord
,
and
to
be
suitably
affected
with
it
;
both
with
their
enjoyments
,
to
thank
the
Lord
for
them
;
and
with
their
wants
,
to
pray
to
God
that
he
would
supply
them
:
and
especially
,
a
Minister
ought
to
be
affected
thus
to
the
people
of
his
charge
,
for
so
was
Paul
and
his
associates
;
We
give
thanks
—
making
mention
of
you
in
our
Prayers
.
4.
Then
do
we
discharge
this
duty
which
we
owe
one
to
another
,
faithfully
,
when
we
do
it
constantly
,
and
alwaies
when
occasion
is
offered
to
approach
unto
God
for
our selves
;
otherwaies
our
seldom
discharging
of
this
duty
,
doth
speak
it
is
not
minded
seriously
,
or
affectionately
.
For
,
Paul
gives
thanks
to
God
alwaies
for
them
.
5.
Concerning
the
extent
of
Paul's
charity
towards
them
all
,
so
as
to
take
matter
of
thanksgiving
to
God
from
all
and
every
one
of
them
;
see
upon
Phil.
1.
7.
doct.
3.
doct.
6.
As
the
duties
of
Prayer
and
Praise
go
well
together
,
and
do
mutually
contribute
for
the
help
one
of
another
:
So
we
would
make
such
a
discovery
unto
others
of
the
good
that
is
in
them
,
to
make
them
thankful
,
and
set
them
upon
the
duty
of
Praise
,
as
to
make
them
also
know
there
is
much
good
yet
wanting
,
to
keep
them
humble
,
and
to
set
them
upon
the
duty
of
Prayer
:
For
,
Paul
doth
both
these
,
while
he
sheweth
them
he
not
only
giveth
thanks
for
the
good
they
already
had
,
but
also
prayeth
for
that
which
was
yet
lacking
:
Making
mention
of
you
in
our
Prayers
.
Ver.
3.
Remembring
without
ceasing
,
your
work
of
Faith
,
and
labour
of
Love
,
and
patience
of
Hope
in
our
Lord
Jesus
Christ
,
in
the
sight
of
God
and
our
Father
.
The
Apostle
prosecutes
the
forementioned
scope
,
by
giving
reasons
of
his
often
thanksgiving
to
God
for
them
:
And
first
,
in
this
Verse
he
sheweth
that
those
graces
,
which
he
,
with
his
associates
,
saw
kything
in
them
,
had
left
such
an
impression
upon
them
,
that
they
could
not
but
without
ceasing
,
or
when
ever
occasion
offered
,
make
mention
of
them
both
to
God
and
men
:
Of
which
graces
he
reckoneth
three
,
in
the
exercise
whereof
all
Religion
doth
consist
,
1
Cor.
13.
13.
First
,
Faith
,
whereby
we
assent
in
our
understandings
to
the
truth
of
all
Gods
Word
,
Act.
24.
14.
because
of
his
authority
who
hath
revealed
it
,
Joh.
4.
42.
and
are
acted
in
our
will
and
affections
suitable
to
what
whose
truths
do
hold
out
,
Heb.
11.
13.
But
do
especially
rest
on
Christ
for
Salvation
,
that
good
thing
offered
in
the
Promise
,
Act.
16.
31.
2.
Love
,
whereby
we
wish
well
to
(
Ps.
40.
16.
Matth.
5.
44.
)
and
desire
to
be
one
with
(
2
Cor.
5.
8.
Gal.
5.
12
,
with
15.
)
and
do
acquiesce
and
rest
satisfied
with
what
goodness
and
perfection
we
find
in
(
Ps.
18.
1
,
2.
Prov.
16.
13.
)
both
God
and
man
(
especially
his
Saints
)
each
in
their
own
order
,
Matth.
22.
37
,
38
,
39.
3.
Hope
,
whereby
we
do
firmly
expect
(
Rom.
8.
25.
Phil.
1.
20.
)
those
good
things
which
God
hath
promised
,
and
are
not
yet
performed
,
Rom.
8.
24.
Next
,
he
amplifies
first
each
of
those
graces
from
their
effects
:
To
Faith
he
ascribeth
a
work
,
not
only
because
it
is
the
work
of
Gods
Spirit
in
us
,
Col.
2.
12.
but
also
because
it
actually
worketh
by
Love
,
Gal.
5.
16.
purifieth
the
Heart
,
Act.
15.
9.
and
is
an
active
principle
of
all
good
offices
which
we
perform
towards
God
or
man
,
Rom.
14.
23.
Heb.
11.
6.
To
Love
he
ascribeth
Labour
.
The
Word
signifieth
such
labour
as
wasteth
and
wearieth
the
Spirit
,
2
Cor.
11.
27.
—
whereby
he
intimateth
their
unwearied
industry
,
wrestling
through
much
discouragement
and
difficulty
,
for
the
furthering
the
good
of
Gods
Church
and
distressed
members
thereof
.
And
to
Hope
he
ascribeth
Patience
,
it
being
Hope
in
the
Lord
Jesus
Christ
,
or
a
well
grounded
expectation
of
Eternal
Life
wrought
by
Christ
,
and
relying
on
Christ
,
which
makes
the
person
who
hath
it
Christianly
patient
,
and
courageously
resolute
to
endure
all
hardships
he
can
meet
with
,
until
the
good
thing
promised
be
at
last
perfomed
,
2.
Cor.
4.
16.
with
18.
Secondly
,
he
doth
amplifie
them
all
joyntly
,
by
their
sincerity
and
soundness
,
implyed
in
this
,
that
they
were
studious
of
those
vertues
as
in
the
sight
of
God
;
see
Gen.
17.
1.
And
by
the
great
incouragement
they
had
to
that
study
,
from
their
common
and
joynt-interest
in
God
as
their
Father
.
Doct.
1.
It
is
a
Christian
duty
incumbent
to
all
,
and
especially
to
Ministers
through
vertue
of
their
office
,
to
be
much
taken
and
affected
with
the
good
we
perceive
in
others
,
so
as
length
of
time
,
distance
of
place
,
or
multiplicity
of
other
business
make
us
not
forget
it
;
and
that
while
we
remember
it
,
we
do
not
suppress
it
,
or
the
deserved
commendation
of
those
in
whom
it
is
,
that
so
we
may
thereby
prevail
both
with
our selves
and
others
to
follow
and
imitate
it
,
Rom.
11.
14.
and
especially
to
bless
the
Lord
for
it
:
For
Paul
,
though
now
at
a
distance
,
and
much
involved
in
other
affairs
,
both
of
his
own
and
of
publick
concernment
,
doth
yet
a
long
time
after
,
alwaies
when
occasion
offered
,
call
to
mind
and
commemorate
the
graces
of
God
bestowed
upon
these
Thessalonians
;
as
a
ground
of
thanksgiving
to
God
,
both
by
himself
and
others
:
Remembring
without
ceasing
.
2.
Then
do
we
rightly
remember
the
graces
of
God
,
parts
and
abilities
of
others
,
when
the
remembrance
of
them
doth
not
produce
discouragement
,
carnal
emulation
and
envy
in
our selves
,
Numb.
11.
29.
or
flattering
applause
unto
those
who
hate
them
,
Prov.
24.
5.
but
matter
of
thankfulness
to
God
who
gave
them
:
For
,
as
appears
from
the
connexion
,
Paul's
remembrance
of
their
graces
produceth
this
effect
in
him
:
We
give
thanks
●
remembring
without
●●asing
.
3.
A
real
believer
may
look
upon
the
gracious
receipts
of
others
as
matter
of
his
thanksgiving
unto
God
,
in
so
far
as
their
receipts
do
not
only
commend
the
giver
,
Eph.
1.
3.
but
are
profitable
unto
us
,
as
a
Copy
to
imitate
,
see
vers.
7.
as
a
ground
of
incouragement
,
to
expect
the
like
from
God
to
our selves
,
1
Tim.
1.
16.
and
several
other
waies
:
For
,
Paul
gives
thanks
to
God
for
their
receipts
,
Remembring
without
ceasing
.
4.
The
life
of
a
Christian
is
not
a
li●e
of
idleness
,
not
a
life
of
ease
,
nor
yet
a
life
outwardly
prosp●r●us
and
free
from
the
cross
,
his
Faith
must
have
work
,
his
Love
must
have
labour
,
and
his
Hope
must
●e
attended
with
patience
,
under
the
Cross
:
See
more
in
the
Exposition
,
5.
As
inward
grace
in
the
heart
,
where
it
is
lively
,
cannot
be
hid
,
but
must
of
necessity
kyth
in
its
effects
and
fruits
without
;
so
it
is
not
grace
in
the
naked
habit
,
but
grace
in
exercise
,
which
can
yield
comfort
or
incouragement
unto
the
man
himself
,
or
matter
of
thankfulness
unto
God
from
others
:
For
,
it
was
the
work
of
Faith
,
the
labour
of
Love
,
and
patience
of
Hope
,
for
which
Paul
giveth
thanks
to
God
,
and
from
which
he
doth
both
incourage
and
incite
them
to
constancy
.
6.
Though
only
God
and
a
mans
own
conscience
can
pass
a
certain
and
infallible
judgement
upon
his
inward
sincerity
of
heart
,
in
the
exercise
of
Christian
vertues
,
Rom.
14.
4.
yet
so
much
of
a
mans
sincerity
may
kyth
to
gracious
discerners
in
his
outward
conversation
and
carriage
,
as
will
afford
sufficient
ground
to
pass
a
charitable
judgement
upon
him
,
as
one
who
dischargeth
his
duty
sincerely
,
and
in
the
sight
of
God
:
For
,
though
Paul
knew
not
their
hearts
,
yet
he
doth
charitably
judge
they
were
sincere
in
what
they
did
,
while
he
saith
,
your
work
of
Faith
,
labour
of
Love
—
in
the
sight
of
God
.
7.
Then
may
we
charitably
judge
that
a
mans
external
actions
are
done
in
sincerity
,
and
flow
from
an
inward
root
of
grace
in
the
heart
,
when
for
any
thing
appeareth
,
he
doth
labour
to
make
conscience
of
all
those
external
duties
,
wherein
the
exercise
of
any
Christian
grace
doth
consist
,
and
neglecteth
none
when
God
doth
call
him
to
it
:
For
,
Paul
from
their
performing
not
only
the
work
of
Faith
,
but
also
the
labour
of
Love
,
and
the
patience
of
H●pe
,
doth
judge
in
charity
they
had
the
inward
habits
of
those
graces
,
and
did
what
they
did
sincerely
,
and
in
the
sight
of
God
.
8.
The
Believers
laying
claim
unto
,
and
maintaining
of
an
interest
in
God
as
his
by
Covenant
,
gives
much
enlargement
of
heart
unto
him
to
exercise
his
graces
,
and
to
carry
himself
sincerely
,
and
as
in
Gods
sight
in
all
his
actions
:
It
is
our
distance
from
God
,
our
way-giving
unto
misbelief
,
first
to
question
and
then
to
deny
an
interest
in
God
as
ours
,
which
marr
the
exercise
of
grace
,
the
word
of
Faith
,
&c.
and
in
progress
of
time
doth
make
us
not
only
do
less
,
but
also
more
unsound
and
less
straight
in
what
we
do
:
For
,
he
maketh
their
work
of
Faith
—
in
the
sight
of
God
,
to
be
accompanied
with
and
carried
on
by
this
,
that
God
was
looked
upon
as
their
Father
:
In
the
sight
of
God
and
our
Father
.
Ver.
4.
Knowing
,
brethren
beloved
,
your
election
of
God
.
Here
is
a
second
reason
of
their
thanksgiving
to
God
,
which
he
doth
usher
in
by
two
sweet
stiles
he
giveth
unto
them
,
to
wit
,
of
Brethren
to
him
,
and
beloved
of
God
,
as
the
words
may
well
be
read
:
see
2
Thes.
2.
13.
And
the
reason
is
,
the
knowledge
which
Paul
,
with
his
Associates
,
had
of
their
Election
to
grace
and
glory
from
all
eternity
by
God
,
as
Election
is
taken
,
Eph.
1.
4.
where
see
in
the
Exposition
,
and
Doct.
1
,
2
,
3.
and
it
seemeth
Election
must
be
taken
in
that
sense
here
,
as
appears
from
a
parallel
place
,
2
Thes.
2.
13.
and
not
for
their
effectual
calling
,
though
the
word
be
so
taken
elsewhere
,
Joh.
15.
19.
Now
Paul
is
said
to
know
their
Election
,
if
,
we
mean
the
Election
of
this
or
that
man
in
particular
,
not
according
to
an
infallible
judgement
of
certainty
,
for
so
none
without
special
revelation
can
know
the
Election
of
others
,
no
more
than
he
can
infallibly
know
the
secret
motions
of
their
heart
,
which
alone
do
infallibly
discriminate
the
hypocrite
from
the
man
who
is
truly
regenerate
,
1
Joh.
3.
14.
and
consequently
are
the
only
infallible
evidences
of
a
mans
Election
,
and
therefore
he
knew
their
Election
according
to
that
judgement
,
which
is
over-ruled
with
charity
and
grounded
upon
such
evidences
as
are
most
probable
,
though
not
infallible
;
such
are
the
external
acts
of
Piety
,
further
than
which
no
man
can
infallibly
see
into
another
,
seeing
only
God
searcheth
the
heart
,
Rev.
2.
23.
Although
,
if
we
conceive
,
as
it
safely
may
be
conceived
,
that
the
Apostle
doth
mean
here
of
the
election
not
of
this
or
that
man
in
particular
,
but
of
the
whole
Church
indefinitely
and
in
common
,
then
the
knowledge
he
had
of
their
Election
was
most
infallible
and
certain
,
to
wit
,
that
not
only
he
knew
nothing
,
as
it
seemeth
,
in
the
contrary
to
the
Election
of
any
of
them
in
particular
,
and
had
positive
probable
evidences
,
that
many
of
them
were
elected
;
but
also
though
he
could
not
take
upon
him
infallibly
to
condescend
upon
particular
persons
,
yet
he
did
know
assuredly
that
some
among
them
were
elected
,
seeing
God
sendeth
his
Word
in
power
(
as
he
had
sent
it
to
those
Thessalonians
,
ver.
5.
)
unto
no
people
,
no
not
to
the
worst
,
but
where
some
do
appertain
to
his
Election
of
grace
,
Isa.
6.
13.
with
9.
and
from
those
some
,
being
the
better
part
,
Paul
(
as
usually
elsewhere
,
Rom.
1.
7.
)
doth
denominate
the
whole
.
Doct.
1.
The
work
of
saving
grace
in
the
heart
,
manifesting
it self
in
a
mans
external
actions
,
is
an
undoubted
mark
of
his
eternal
Election
;
so
that
according
to
the
evidence
,
whether
infallible
or
conjectural
only
,
that
we
have
of
the
former
,
we
may
and
ought
to
be
the
more
or
less
perswaded
of
the
latter
.
Thus
,
Paul
because
he
had
promising
evidence
,
that
those
saving
graces
of
Faith
,
Love
,
and
Hope
were
in
them
,
Ver.
3.
he
doth
in
this
Verse
,
from
charity
,
judge
that
they
were
elected
:
Knowing
your
Election
.
2.
Then
is
the
Faith
and
knowledg
of
our
Election
solid
,
and
of
the
right
stamp
,
when
it
doth
not
make
us
secure
,
lazie
,
or
to
loose
the
reins
to
profanity
and
vice
,
but
stirs
us
●p
to
greater
diligence
in
keeping
the
ground
we
have
already
gained
,
and
in
advancing
forward
for
gaining
more
:
For
,
the
Apostle's
scope
in
the
telling
them
of
their
Election
,
is
thereby
to
excite
them
unto
constancy
in
the
doctrine
received
.
3.
The
Faith
and
knowledge
of
our
Election
,
and
that
God
hath
singled
us
out
from
others
to
bestow
upon
us
Eternal
Life
,
may
sweeten
the
saddest
of
outward
dispensations
,
and
make
us
raise
a
song
of
praise
to
God
for
that
,
at
least
,
what
ever
be
his
dealing
with
us
otherwaies
:
For
,
though
this
people
did
labour
under
sad
afflictions
,
Chap.
2.
14.
yet
Paul
doth
look
upon
their
Election
as
a
ground
of
thanksgiving
to
God
from
him
,
and
much
more
from
themselves
:
We
give
thanks
,
ver.
3.
Knowing
your
Election
.
4.
A
gracious
heart
doth
judge
it
a
piece
of
his
highest
credit
to
reckon
spiritual
kindred
unto
all
who
are
born
of
God
,
and
will
love
them
dearly
,
and
carry
himself
affectionately
and
affably
towards
such
as
are
beloved
by
him
:
For
,
because
they
were
beloved
by
God
,
they
were
brethren
to
him
,
the
latter
compellation
containing
in
it
the
cause
of
the
former
.
Ver.
5.
For
our
Gospel
came
not
unto
you
in
word
only
,
but
also
in
power
,
and
in
the
Holy
Ghost
,
and
in
much
assurance
;
as
ye
know
what
manner
of
men
we
were
among
you
for
your
sake
.
—
Followeth
a
third
reason
of
their
thanksgiving
to
God
,
which
serveth
also
for
an
evidence
that
there
was
an
Elect
people
among
them
:
which
reason
is
first
propounded
,
to
wit
,
the
lively
manner
after
which
he
and
his
associates
had
Preached
the
Gospel
among
them
;
called
their
Gospel
,
because
they
were
intrusted
to
Preach
it
,
2
Cor.
5
—
19.
and
the
manner
of
their
Preaching
is
set
down
,
1.
Negatively
,
it
was
not
in
words
only
,
that
is
,
as
he
explains
himself
,
1
Cor.
2.
4.
not
with
the
inticing
words
of
mens
wisdom
,
or
varnished
over
with
some
fair
sophistical
flourishes
of
eloquent
language
,
tending
more
to
amuse
the
hearers
,
tickle
the
ears
,
and
commend
the
Preacher
,
than
to
edifie
the
judgement
,
to
work
upon
the
affection
,
and
to
commend
Christ
to
peoples
hearts
.
Next
positively
,
it
was
,
1.
in
power
,
that
is
,
accompanied
with
such
boldness
,
liberty
,
Gospel
simplicity
,
plainness
of
language
,
seriousness
and
fervent
edge
of
affection
in
the
Preachers
,
as
did
render
the
word
so
spoken
,
in
some
measure
,
apt
to
work
powerfully
upon
the
hearers
:
For
,
so
doth
Paul
himself
seem
to
explain
what
is
meaned
by
Preaching
in
power
,
1
Cor.
2.
4
,
13.
and
4.
19
,
20.
Secondly
,
Their
Preaching
was
in
the
Holy
Ghost
,
that
is
,
it
was
confirmed
by
Signs
and
Miracles
wrought
among
them
by
the
Apostle
and
his
Associates
,
as
they
were
extraordinarily
assisted
thereunto
by
the
Holy
Ghost
:
See
the
Holy
Ghost
so
taken
,
Acts
19.
2.
3.
It
was
in
much
assurance
,
whereby
is
meaned
that
full
perswasion
above
all
doubt
,
which
was
in
Paul
and
the
other
Preachers
,
of
the
truth
of
what
they
Preached
;
so
that
they
spoke
not
of
these
truths
doubtingly
,
but
confidently
,
and
as
of
things
which
they
had
heard
and
seen
,
1
Joh.
1.
1.
Now
that
all
these
three
expressions
do
set
forth
somewhat
in
the
Preachers
,
according
to
the
sense
given
,
rather
than
the
effect
of
their
Preaching
upon
the
hearers
,
spoken
of
,
ver.
6.
appears
from
the
last
clause
of
this
Verse
,
where
he
appeals
to
the
consciences
of
the
Thessalonians
,
if
they
the
Preachers
had
not
in
all
things
carried
themselves
among
them
answerable
to
what
he
presently
spoke
;
and
withal
sheweth
that
all
that
they
did
of
that
sort
,
and
that
God
did
by
them
,
was
for
their
sake
and
good
,
which
doth
make
the
present
purpose
subservient
to
the
Apostles
scope
,
to
wit
,
that
therefore
even
upon
the
account
presently
mentioned
,
there
was
ground
of
thanksgiving
to
God
for
them
,
and
that
they
were
bound
to
persevere
in
that
doctrine
,
which
God
had
made
to
be
Preached
among
them
in
such
a
lively
manner
for
their
good
.
Hence
learn
,
1.
That
God
hath
sent
the
Gospel
in
life
and
power
unto
a
people
,
and
given
them
a
lively
and
powerful
Ministry
,
though
but
for
a
season
,
to
sow
the
seeds
of
grace
and
saving
knowledge
among
them
.
It
is
no
small
matter
of
thanksgiving
unto
God
,
both
from
themselves
and
others
on
their
behalf
,
even
though
their
faithful
Pastors
afterwards
should
by
force
of
persecution
be
for
a
time
removed
from
them
:
The
good
and
fruit
of
such
a
Ministry
,
is
not
alwaies
removed
with
them
,
but
lasteth
after
they
are
gone
,
Joh.
4.
37
,
38.
For
,
Paul
doth
thank
the
Lord
upon
behalf
of
this
Church
,
that
he
and
his
Associates
had
Preached
the
Gospel
in
life
and
power
among
them
,
though
they
were
for
the
present
driven
from
them
:
We
give
thanks
,
&c.
Ver.
2.
For
our
Gospel
came
unto
you
—
in
power
.
2.
The
Lords
usual
way
is
not
to
send
a
lively
and
powerful
Ministry
unto
a
place
,
but
where
he
hath
some
of
his
Elect
to
be
converted
and
saved
by
that
means
:
For
,
Paul
having
affirmed
,
ver.
4.
that
he
knew
there
was
an
Elect
people
among
them
,
he
giveth
this
as
one
evidence
upon
which
that
knowledge
was
grounded
,
even
because
God
had
sent
such
a
Ministry
unto
them
:
For
,
our
Gospel
came
unto
you
—
in
power
.
3.
That
a
people
or
person
may
prove
constant
in
Faith
and
Piety
,
they
would
often
remember
the
Love
of
their
first
espousals
to
Christ
,
with
what
fervency
and
seriousness
he
did
bear
himself
in
upon
them
,
how
sweet
,
how
lively
,
how
ravishing
the
glad
tidings
and
report
of
him
in
the
mouth
of
his
servants
were
once
unto
them
,
and
how
much
they
were
then
convinced
of
a
beauty
in
truth
,
and
in
the
feet
and
carriage
of
those
who
did
carry
the
message
of
truth
and
peace
unto
them
:
The
remembrance
whereof
may
stir
up
some
longing
desires
to
find
that
in
Christ
,
in
Truth
,
and
in
a
sent
Ministry
,
which
once
they
found
,
at
least
may
render
them
ashamed
to
make
defection
from
them
:
For
,
the
Apostles
remote
scope
,
as
we
shew
,
in
calling
them
to
mind
of
the
lively
manner
,
wherein
the
Word
was
first
Preached
among
them
,
and
how
they
themselves
were
witnesses
to
it
,
and
convinced
of
it
,
is
hereby
to
excite
them
unto
constancy
and
perseverance
:
For
,
our
Gospel
came
unto
you
—
in
power
.
4.
As
there
doth
usually
but
little
fruit
accompany
a
Ministry
,
when
Ministers
do
study
words
more
than
purpose
,
and
to
busle
their
purpose
in
such
a
dress
of
words
as
may
set
out
themselves
rather
than
commend
Christ
,
and
tickle
the
ear
rather
than
edifie
the
hearer
:
So
where
a
Minister
doth
make
it
his
study
to
get
Christ
formed
in
,
and
ground
gained
upon
the
hearts
of
hearers
,
and
to
fall
upon
such
purpose
,
such
words
and
such
strains
of
utterance
and
delivery
of
his
purpose
from
affection
,
plainness
,
and
holy
boldness
,
as
may
conduce
most
for
that
end
;
the
pains
of
such
a
Ministry
are
usually
seconded
most
by
the
Holy
Ghost
,
and
does
afford
much
matter
of
thanksgiving
to
the
Lord
;
for
by
the
former
the
Gospel
cometh
in
word
only
,
and
by
the
latter
it
cometh
in
power
also
;
and
Paul
sheweth
that
not
the
former
but
the
latter
was
accompanyed
with
the
Holy
Ghost
,
and
looks
upon
it
as
a
reason
of
his
thanksgiving
to
God
;
For
,
our
Gospel
came
not
unto
you
in
word
only
,
but
in
pow●●
also
and
in
the
Holy
Ghost
.
5.
That
the
truths
of
the
Gospel
were
once
confirmed
by
such
signs
and
wonders
,
as
none
could
work
but
they
who
were
extraordinarily
gifted
by
the
Holy
Ghost
for
that
end
,
may
abundantly
fix
us
in
the
Faith
of
those
truths
,
it
being
impossible
that
the
God
of
truth
should
ever
have
set
his
Seal
unto
a
Lye
,
Rom.
3.
4.
For
,
Paul
would
have
them
confirmed
and
constant
in
the
Faith
of
these
truths
Preached
by
him
,
because
they
were
confirmed
with
such
signs
and
wonders
,
and
in
the
Holy
Ghost
.
6.
The
more
a
Minister
be
perswaded
,
and
above
all
doubt
,
of
the
truth
of
what
he
Preaches
,
the
more
he
believes
and
doth
therefore
speak
,
and
the
more
he
speaks
as
one
who
believes
,
and
hath
ventured
his
soul
upon
the
truth
which
he
Preaches
,
his
Preaching
will
prove
the
more
powerfull
,
and
apt
to
work
effectually
upon
the
hearts
of
hearers
:
and
the
more
he
doubts
,
the
less
he
believes
and
is
perswaded
of
these
truths
which
he
Preacheth
,
his
Preaching
will
prove
the
more
warsh
,
lifeless
,
and
coldryf
;
For
,
we
may
look
on
the
third
expression
,
as
one
ground
and
cause
of
what
is
held
forth
in
the
first
,
their
Gospel
came
in
power
,
because
it
came
in
much
assurance
,
or
the
Preachers
did
assuredly
believe
the
truths
which
they
Preached
;
see
1
Cor.
3.
12.
Psal.
16.
10.
7.
The
Lord
hath
indued
his
Church
,
and
eespecially
believers
in
his
Church
,
with
a
gift
of
discerning
,
whereby
they
may
be
enabled
,
in
some
measure
,
to
put
difference
betwixt
a
lively
powerful
Ministry
,
and
that
which
is
coldryf
,
dead
,
and
lifeless
;
betwixt
the
man
who
speaks
because
he
believes
,
and
him
who
though
he
speak
,
yet
believeth
not
:
In
the
exercise
of
which
gift
,
they
would
not
be
rash
in
passing
an
immediate
sentence
upon
the
hearts
of
Ministers
,
Col.
2.
23.
except
in
so
far
as
their
inward
temper
doth
kyth
in
their
external
actions
,
Matth.
7.
16.
They
would
not
be
peremptory
in
passing
certain
judgement
,
especially
to
the
worst
,
upon
a
doubtful
evidence
,
1
Cor.
13.
7.
Nor
yet
too
open
minded
,
to
vent
what
they
judge
,
Jam.
1.
19.
especially
,
when
they
can
gain
nothing
by
so
doing
,
but
the
raising
of
prejudices
against
a
Minister
in
the
minds
of
others
,
and
consequently
the
marring
of
that
good
,
which
they
were
reaping
by
him
.
However
,
that
they
are
indued
with
this
gift
is
clear
from
this
,
that
Paul
appeals
to
the
Thessalonians
,
as
witnesses
of
that
power
,
and
much
assurance
in
which
he
Preached
,
while
he
saith
,
As
ye
know
what
manner
of
men
we
were
among
you
.
8.
It
is
a
Ministers
wisdom
,
and
a
piece
of
Christian
modesty
,
in
speaking
to
his
own
commendation
,
to
hold
himself
most
by
that
for
the
truth
whereof
he
may
appeal
to
the
ears
,
eyes
,
and
chiefly
to
the
consciences
of
his
hearers
;
For
,
so
doth
Paul
appeal
to
their
consciences
for
the
truth
of
what
he
spoke
:
As
ye
know
what
manner
of
men
we
were
among
you
.
9.
These
excellent
gifts
and
graces
,
and
other
ministerial
qualifications
,
which
Christ
bestoweth
upon
godly
and
able
Ministers
,
are
not
bestowed
upon
them
for
their
own
sake
,
or
particular
satisfaction
and
advantage
only
,
or
so
much
as
for
the
behoof
of
the
Church
,
and
especially
of
the
Elect
in
it
;
he
dealeth
the
more
liberally
with
Ministers
for
the
sake
of
those
,
and
therefore
they
should
improve
and
make
use
of
all
their
receipts
for
the
good
of
●uch
:
For
,
Paul
sheweth
that
he
was
inabled
to
Preach
in
power
,
in
the
Holy
Ghost
and
in
much
assurance
—
for
their
sake
.
Ver.
6.
And
ye
became
followers
of
us
,
and
of
the
Lord
,
having
received
the
Word
in
much
affliction
,
with
●●y
of
the
Holy
Ghost
.
Here
is
a
fourth
reason
of
their
thanksgiving
to
God
,
which
serveth
also
as
an
evidence
moving
Paul
in
Charity
to
judge
all
these
to
be
elected
of
God
unto
Eternal
Life
,
in
whom
he
had
ground
to
conceive
that
this
here
spoken
of
was
verified
:
And
this
reason
of
thanksgiving
,
or
evidence
of
election
is
taken
from
the
saving
effects
of
the
Gospel
Preached
upon
them
;
which
are
first
generally
proponed
,
to
wit
,
that
in
their
life
and
practice
they
had
been
followers
of
,
or
conformed
themselves
to
that
excellent
pattern
and
example
held
forth
unto
them
by
their
Preachers
,
and
the
Lord
Christ
.
2.
Illustrated
,
1.
from
the
necessary
antecedent
,
or
moving
cause
of
their
so
doing
,
which
was
their
receiving
the
Word
Preached
,
to
wit
,
in
their
judgements
,
by
understanding
the
sense
,
Act.
8.
30.
and
assenting
to
the
truth
of
it
,
Heb.
4.
2.
and
in
their
heart
and
affections
,
by
embracing
the
good
things
offered
by
it
,
1
Tim.
1.
15.
and
subjecting
themselves
in
all
things
to
be
ruled
by
the
prescript
of
it
,
Matth.
7.
24.
2.
From
an
instance
of
some
things
wherein
they
did
imitate
such
excellent
patterns
,
to
wit
,
that
as
Christ
and
his
Servants
had
readily
Preached
the
Gospel
with
much
spiritual
joy
,
Joh.
4.
34.
notwithstanding
many
hard
pressures
and
afflictions
both
from
men
and
Devils
,
Acts
5.
41
,
42.
So
they
had
chearfully
embraced
the
Gospel
,
and
adhered
to
it
in
the
midst
of
much
affliction
and
persecution
,
unto
which
they
were
so
far
from
a
base
ceding
,
that
they
did
couragiously
sustain
the
dint
of
it
with
joy
,
and
a
joy
not
carnal
and
natural
but
spiritual
,
and
such
whereof
the
Holy
Ghost
is
Author
.
Doct.
1.
Though
charity
believeth
all
things
,
1
Cor.
13.
7.
and
maketh
a
man
easie
to
be
perswaded
of
any
good
thing
in
another
;
yet
a
Christian
ought
not
to
be
foolishly
credulous
,
so
as
to
believe
things
without
,
far
less
against
,
evidence
:
But
his
charity
in
judging
ought
to
be
ruled
by
prudence
,
so
as
he
believe
nothing
but
upon
some
probability
and
appearance
:
For
,
Paul
did
not
judge
them
Elect
,
but
upon
some
evidence
,
even
this
,
that
they
were
followers
of
him
and
of
the
Lord
.
2.
The
way
approved
of
God
for
attaining
the
Faith
of
our
own
Election
,
or
a
charitable
perswasion
of
the
Election
of
others
,
is
not
to
dive
in
immediately
and
at
the
first
step
upon
the
secrets
of
Gods
decree
,
as
if
we
had
stood
in
his
counsel
,
Jer.
23.
18.
But
by
way
of
discourse
and
reasoning
to
collect
and
conclude
,
that
God
hath
elected
us
or
others
,
from
the
work
of
saving
grace
,
and
the
effects
of
that
work
kything
in
us
or
them
:
For
,
the
Apostles
scope
here
,
as
I
shew
,
is
not
only
to
give
an
additional
reason
of
his
thanksgiving
,
but
also
an
evidence
,
from
which
he
did
conclude
their
Election
,
from
the
fruits
and
effects
of
saving
grace
in
them
:
Ye
became
followers
of
us
and
of
the
Lord
,
saith
he
.
3.
It
is
the
duty
of
Christians
,
and
such
as
being
made
conscience
of
,
doth
strongly
savour
of
a
gracious
change
in
them
,
to
propound
unto
themselves
for
imitation
,
not
the
example
of
a
multitude
to
do
evil
,
Exod.
23.
2.
but
of
those
in
whom
they
observe
the
most
eminent
evidences
of
a
work
of
saving
grace
:
For
,
the
Apostle
doth
mention
this
as
a
matter
of
their
commendation
,
a
reason
of
thanksgiving
to
God
on
their
behalf
,
and
as
an
evidence
of
their
Election
that
they
did
imitate
him
,
and
his
Associates
:
And
ye
became
followers
of
us
,
saith
he
.
4.
As
there
would
be
something
worthy
of
imitation
in
the
life
of
a
Minister
,
besides
his
plain
,
painful
and
elaborate
Preaching
,
otherwise
his
naughty
life
may
destroy
more
than
his
Preaching
can
save
,
seeing
all
men
are
more
addicted
naturally
to
be
guided
with
example
than
with
precept
,
Gen.
42.
16.
and
with
an
ill
example
rather
than
a
good
,
Gal.
2.
13.
So
it
is
the
duty
of
people
not
only
to
lend
an
ear
to
their
Ministers
doctrine
,
but
an
eye
to
his
pious
life
and
conversation
,
that
the
same
instructions
being
inculcate
,
both
upon
the
ear
by
his
doctrine
,
and
their
eye
by
his
example
,
they
may
work
upon
their
hear●s
and
lives
the
more
effectually
For
,
both
these
are
implyed
while
Paul
commends
them
from
this
that
they
did
imitate
their
Pastors
:
And
ye
became
followers
of
us
.
5.
The
most
gracious
of
Christians
,
whether
they
be
private
professors
,
or
publick
Ministers
,
are
not
to
be
followed
absolutely
,
and
in
all
things
,
but
in
so
far
as
they
are
followers
of
Christ
,
whose
example
is
the
rule
and
measure
of
all
examples
,
and
is
to
be
followed
absolutely
,
and
without
reservation
in
all
his
moral
actions
,
wherein
he
intended
to
cast
us
a
Copy
,
Matth.
11.
29.
For
,
Paul
mentioneth
their
following
of
the
Lord
in
the
last
place
,
as
that
which
did
bound
and
set
the
just
limits
unto
their
following
of
men
:
Ye
became
followers
of
us
,
and
of
the
Lord
.
6.
Such
power
is
there
in
the
Word
of
God
when
it
is
received
,
that
is
,
understood
,
assented
unto
and
embraced
,
and
especially
when
the
word
of
promise
is
by
Faith
received
,
and
improved
both
for
pardon
of
sin
,
and
subduing
of
it
,
Act.
15.
9.
that
it
works
a
mighty
change
in
the
receivers
of
it
,
makes
them
quit
their
wonted
guides
,
the
course
of
this
world
,
the
Prince
of
the
power
o●
the
air
,
and
the
lusts
of
their
flesh
,
Eph.
2.
2.
and
give
themselves
up
to
follow
the
examples
of
men
most
eminent
in
gracious
practice
,
in
so
far
as
they
are
followers
of
Christ
.
Neither
can
any
gracious
change
of
this
kind
be
expected
in
them
,
until
the
word
be
thus
received
by
them
:
For
,
Paul
makes
their
receiving
of
the
Word
a
necessary
antecedent
of
their
following
of
him
and
Christ
:
Ye
became
followers
of
us
and
of
the
Lord
,
having
received
the
Word
.
7.
As
persecution
and
affliction
from
men
,
incited
by
the
Devil
,
Rev.
2.
10.
that
inveterate
enemy
of
mans
Salvation
,
is
the
common
lot
of
those
that
embrace
the
truth
;
so
it
is
not
sufficient
to
prove
a
man
Elected
of
God
,
or
that
a
real
work
of
grace
is
wrought
in
him
by
God
,
that
he
embrace
the
truth
under
a
fair
Sun-shine
of
prosperity
attending
the
professors
of
it
,
except
besides
other
evidences
,
he
be
at
least
content
and
ready
to
undergo
the
utmost
of
affliction
and
persecution
he
may
meet
with
for
his
profession
;
nor
yet
that
he
imitate
Christ
and
his
Servants
in
pleasant
,
profitable
,
and
creditable
duties
,
except
he
also
imitate
them
in
promptness
of
mind
to
carry
a
cross
for
truth
,
and
to
undergo
other
duties
which
are
more
expensive
,
unpleasant
to
the
flesh
,
and
liable
to
shame
and
disgrace
before
the
world
:
For
,
Paul
doth
evidence
their
Election
not
from
their
following
of
him
and
Christ
in
any
duty
,
or
from
receiving
of
the
Word
simply
,
but
from
their
receiving
of
it
in
much
affliction
.
8.
Neither
yet
is
it
a
sufficient
proof
of
a
gracious
work
in
the
heart
,
that
a
man
do
embrace
some
piece
of
a
suffering
lot
for
Christ
;
an
hypocrite
may
endure
somewhat
before
he
change
his
way
,
Gal.
3.
4.
There
must
be
at
least
a
readiness
of
mind
to
undergoe
much
affliction
,
yea
the
utmost
that
Satans
malice
and
power
can
reach
unto
:
for
Paul
doth
instance
their
praise-worthy
imitation
of
Christ
and
his
followers
in
this
,
They
received
the
word
in
much
affliction
.
9.
Neither
is
it
yet
sufficient
that
a
man
endure
much
affliction
and
variety
of
crosses
for
the
Gospels
sake
,
if
so
he
do
it
droopingly
,
and
because
necessity
drives
him
to
it
,
an
hypocrite
may
suffer
much
on
that
account
,
1
Cor.
13.
3.
There
must
be
also
a
cheerful
frame
of
spirit
under
suffering
;
for
,
saith
he
,
ye
received
the
word
in
much
affliction
,
with
joy
.
10.
Neither
is
it
yet
sufficient
that
a
man
endure
affliction
with
joy
,
except
it
be
a
joy
of
the
right
stamp
,
and
whereof
the
Spirit
of
God
is
the
author
,
a
joy
arising
from
spiritual
grounds
,
such
as
,
that
the
least
grain
weight
of
the
bitter
gall
and
wormwood
in
our
cup
is
measured
out
by
the
hand
of
Providence
,
Luk.
12.
6
,
7.
which
turneth
all
things
about
for
good
,
Rom.
8.
28.
that
by
much
affliction
we
are
made
like
our
master
,
Phil.
3.
10.
that
by
our
sufferings
the
Church
of
God
is
edified
,
truth
is
confirmed
,
Phil.
1.
7.
and
aliens
made
to
enquire
after
it
,
Phil.
1.
13.
and
that
if
we
suffer
with
him
,
we
shall
also
reign
with
him
,
2
Tim.
2.
12.
A
real
hypocrite
may
attain
to
a
carnal
,
natural
joy
in
suffering
,
arising
from
natural
grounds
,
such
as
a
mis-application
of
rich
promises
made
unto
sufferers
,
as
if
they
did
not
suppose
the
grace
of
faith
in
him
who
suffers
,
Phil.
1.
29.
and
an
ambitious
desire
to
leave
behind
him
the
name
of
constancy
,
and
of
being
a
martyr
and
sufferer
for
a
truth
;
't
is
not
this
latter
,
but
the
former
joy
which
makes
a
lively
frame
of
spirit
under
the
cross
:
for
,
saith
he
,
in
much
affliction
,
with
joy
of
the
holy
Ghost
.
Ver.
7.
So
that
ye
were
ensamples
to
all
that
believe
in
Macedonia
and
Achaia
.
The
Apostle
doth
inlarge
what
he
presently
said
,
of
their
courage
,
patience
,
and
cheerfulness
in
receiving
the
truth
,
and
adhering
to
it
,
in
the
midst
of
many
pressures
and
afflictions
;
first
,
from
this
,
that
not
only
their
whole
Church
in
general
,
but
almost
all
the
members
thereof
in
particular
,
were
so
many
ensamples
and
lively
patterns
,
to
wit
,
for
their
patience
,
cheerfulness
,
courage
,
constancy
(
which
he
implyed
to
have
been
eminently
in
them
,
v.
6.
)
and
for
their
other
Christian
vertues
,
unto
all
believers
,
which
were
either
in
Macedonia
,
their
own
Nation
,
Act.
27.
2.
or
in
the
bordering
Nation
of
Achaia
,
Act.
19.
21.
Doct.
1.
Then
are
Christians
praise-worthy
for
the
grace
of
God
in
them
,
and
their
graces
a
speaking
mark
of
their
election
,
both
unto
themselves
and
others
,
when
they
do
not
rest
upon
the
smallest
measures
,
but
by
growing
in
grace
do
,
from
a
principle
of
holy
emulation
,
labour
to
outstrip
others
,
even
those
who
were
in
Christ
before
them
:
for
,
Paul
by
way
of
thanksgiving
,
v.
2.
(
whereof
the
purpose
of
this
verse
may
be
lookt
upon
as
an
additional
reason
)
commendeth
the
grace
of
God
bestowed
upon
the
Thessalonians
,
as
a
speaking
mark
of
their
election
,
v.
4.
from
this
,
that
through
reason
of
their
growth
in
grace
,
they
were
ensamples
unto
all
who
believed
in
Macedonia
and
Achaia
.
2.
Such
may
be
the
conceitedness
of
old
professors
,
of
their
measure
of
grace
already
received
,
Luk.
15.
28
,
29.
such
may
be
their
undervaluing
of
others
,
Act.
21.
28
,
29.
provoking
the
Lord
to
withdraw
his
influence
in
a
good
measure
from
them
,
Luk.
18.
14.
and
such
may
be
the
edge
of
zeal
in
new
beginners
,
Gal.
5.
7.
and
the
fresh
sense
of
mercy
newly
received
by
them
,
Gal.
4.
15.
occasioning
the
Lords
dispensing
more
of
his
special
influence
to
them
,
Jer.
2.
2
,
3.
that
the
former
may
be
far
out-stripped
,
as
to
growth
in
grace
,
by
the
latter
,
and
those
who
were
last
may
become
first
:
for
,
though
some
of
them
,
at
least
,
in
Macedonia
(
namely
the
Church
at
Philippi
,
Act.
16.
12.
with
17.
)
were
converted
to
Christ
before
the
Thessalonians
,
yet
in
a
short
space
the
Thessalonians
became
ensamples
unto
all
who
believed
in
Macedonia
and
Achaia
.
3.
Though
there
should
be
an
holy
emulation
and
strife
among
Christians
,
who
can
advance
in
the
way
of
piety
,
with
greatest
diligence
,
Heb.
10.
24.
yet
those
who
are
outstriped
,
would
not
,
yea
need
not
,
be
carnally
emulous
or
envious
at
those
who
are
before
them
,
seeing
the
progress
of
one
is
the
benefit
and
advantage
of
another
,
in
so
far
as
the
outstripped
Christian
hath
a
new
incitement
and
incouragement
to
duty
,
from
the
example
of
those
who
are
further
advanced
than
he
is
:
for
,
those
Thessalonians
,
having
outstripped
all
who
believed
in
Macedonia
and
Achaia
,
became
ensamples
to
them
.
4.
It
adds
the
more
matter
of
commendation
unto
a
Church
,
when
not
only
their
external
Church
state
,
being
exactly
framed
according
to
the
prescript
of
Gods
word
,
becometh
an
imitable
pattern
for
other
Churches
besides
,
but
when
also
particular
Church
members
do
so
walk
in
the
practice
of
all
Christian
vertues
and
duties
suitable
unto
that
state
,
as
that
each
of
them
,
for
the
work
of
saving
grace
shining
forth
in
them
,
becomes
a
laudable
pattern
for
others
to
follow
:
for
,
Paul
commendeth
the
Thessalonians
not
so
much
from
this
,
that
their
whole
Church
in
general
was
an
ensample
,
but
almost
all
the
members
thereof
were
so
many
ensamples
,
and
lively
patterns
to
be
followed
by
others
:
So
that
ye
were
,
not
an
ensample
,
but
ensamples
.
5.
As
the
merciful
Lord
,
besides
the
word
of
truth
pointing
out
the
way
of
our
duty
,
hath
thought
it
necessary
to
furnish
us
with
the
examples
of
others
,
who
have
trod
in
the
path
of
duty
before
us
,
that
so
we
may
know
our
duty
to
be
feazible
,
seeing
men
subject
to
the
like
infirmities
,
have
already
practised
it
,
James
5.
17.
and
the
neglect
of
duty
to
be
the
more
hazardous
,
seeing
all
who
have
walked
in
the
way
of
duty
before
us
will
be
made
use
of
as
witnesses
against
us
,
Heb.
11.
7.
and
12.
1.
So
the
same
Lord
hath
thought
it
fit
to
provide
us
with
variety
of
such
examples
,
whereof
some
are
more
some
less
eminent
,
that
they
who
are
discouraged
to
follow
eminent
examples
,
as
despairing
ever
to
come
near
their
copy
,
may
take
unto
them
courage
and
heart
to
imitate
those
whose
examples
were
of
lesser
note
and
magnitude
:
for
,
not
only
Christ
and
the
Apostles
were
patterns
to
be
imitated
by
those
of
Macedonia
and
Achaia
as
well
as
by
those
of
Thessalonica
,
v.
6.
but
the
Thessalonians
also
are
held
forth
for
ensamples
to
them
:
ye
were
ensamples
to
all
that
believe
,
&c.
Ver.
8.
For
from
you
sounded
out
the
word
of
the
Lord
,
not
only
in
Macedonia
and
Achaia
,
but
also
in
every
place
your
faith
to
God-ward
is
spread
abroad
,
so
that
we
need
not
to
speak
any
thing
.
In
this
Verse
he
doth
first
clear
what
he
spoke
,
v.
7.
by
shewing
how
they
became
such
imitable
patterns
to
their
nearest
Neighbours
,
to
wit
,
because
the
Gospel
,
here
called
the
word
of
the
Lord
,
as
being
revealed
by
him
,
and
having
the
Lord
Christ
for
the
main
subject
whereof
it
treateth
,
1
Cor.
2.
2.
because
,
I
say
,
the
Gospel
was
propagated
by
them
and
sounded
out
from
them
as
with
the
noise
of
a
Trumpet
(
for
the
word
in
the
original
beareth
so
much
)
towards
those
Regions
:
which
must
not
be
understood
of
the
first
publishing
of
the
Gospel
in
those
places
,
it
being
clear
that
the
Gospel
was
Preached
,
at
least
in
Philippi
by
Paul
himself
,
before
that
time
,
Act.
16.
12.
but
of
a
reiterated
report
of
it
,
which
made
the
Gospel
in
a
manner
fresh
and
new
unto
them
,
because
of
these
excellent
effects
wrought
upon
the
Thessalonians
by
it
,
and
reported
of
joyntly
with
it
:
which
report
as
it
seemeth
was
carryed
by
those
of
Thessalonica
,
who
did
usually
traffick
and
keep
commerce
in
those
Regions
.
Next
he
doth
further
amplifie
what
he
mentioned
of
the
fruits
of
the
Gospel
among
them
,
v.
6.
from
that
general
fame
of
their
eminency
in
grace
,
and
especially
in
the
grace
of
faith
in
God
,
which
was
spread
abroad
beyond
the
confines
of
their
nearest
,
neighbours
,
in
Regions
where
they
themselves
had
no
commerce
,
yea
in
every
place
,
to
wit
,
where
Paul
did
travel
,
as
the
last
clause
of
the
verse
doth
clear
,
where
he
sheweth
the
fame
of
their
graces
was
such
in
all
these
places
,
that
there
was
no
necessity
for
him
to
speak
any
thing
,
as
to
the
giving
of
information
;
they
were
already
made
so
notorious
unto
all
.
Doct.
1.
It
is
the
duty
of
all
who
live
where
the
Gospel
is
preached
,
to
carry
a
good
report
of
Christ
and
the
Gospel
,
both
by
their
word
and
work
,
into
all
places
where
they
do
resort
,
if
so
they
may
thereby
allure
others
with
whom
they
converse
to
think
well
of
Christ
,
and
embrace
the
Gospel
,
which
maketh
an
offer
of
him
:
for
,
the
publishing
of
the
Gospel
in
Macedonia
and
Achaia
,
here
spoken
of
,
was
chiefly
by
means
of
such
Thessalonians
as
did
tr●ffick
in
those
places
:
for
,
from
you
sounded
out
the
Word
of
the
Lord
.
2.
There
is
not
any
one
thing
which
maketh
the
Gospel
sound
louder
,
the
sound
of
it
to
be
heard
better
,
and
its
offer
embraced
more
readily
,
than
when
a
sound
profession
is
beautified
,
adorned
,
and
seconded
by
sober
,
sincere
,
painful
and
conscientious
practice
:
for
,
it
was
such
a
profession
seconded
with
such
a
practice
in
these
of
Thessalonica
,
which
made
the
Gospel
sound
from
them
in
Macedonia
and
Achaia
:
The
word
signifies
to
sound
shrill
,
and
far
,
as
with
the
noise
of
a
Trumpet
,
or
voice
of
a
Lyon-herauld
.
3.
It
tendeth
much
for
giving
credit
to
the
Gospel
far
and
near
,
that
great
Cities
and
honourable
personages
do
once
receive
it
;
for
,
Thessalonica
was
the
chief
City
in
all
Macedonia
,
where
were
many
women
of
credit
and
note
,
Act.
17.
4.
and
therefore
upon
their
receiving
the
Gospel
,
the
word
of
the
Lord
did
sound
out
in
all
Macedonia
and
Achaia
.
4.
There
is
nothing
more
ordinary
for
God
,
than
to
out-wit
the
Devil
and
his
most
witty
instruments
,
in
so
far
as
what
is
intended
by
them
as
the
most
probable
mean
to
destroy
the
Gospel
,
the
Lord
doth
make
it
tend
to
the
further
spreading
of
it
:
for
,
therefore
doubtless
did
Satan
and
his
instruments
raise
so
hot
a
persecution
against
the
Gospel
in
Thessalonica
,
chap.
2.
14.
because
they
thought
the
noise
of
that
ill
usage
which
the
Gospel
did
meet
with
in
that
prime
City
,
spreading
far
and
near
,
would
scare
others
from
embracing
it
,
and
yet
the
Lord
makes
the
very
same
thing
,
to
wit
,
the
spreading
report
of
the
cruelty
of
persecutors
,
together
with
the
report
of
constancy
in
believers
,
a
mean
of
spreading
the
Gospel
far
and
near
.
In
every
place
,
saith
he
,
your
faith
to
God-ward
is
spread
abroad
.
5.
Though
the
grace
of
faith
be
rooted
in
the
heart
,
and
cannot
be
immediately
seen
,
yet
whereever
it
is
,
it
cannot
long
be
hid
,
but
needs
must
discover
it self
by
the
external
fruits
,
which
follow
upon
it
,
and
flow
from
it
:
for
,
the
fame
of
their
faith
did
spread
abroad
by
manifesting
it self
in
its
fruits
.
6.
The
Lord
doth
give
a
name
for
faith
and
piety
,
beyond
others
,
unto
some
in
mercy
,
that
thereby
they
may
be
the
more
ingaged
unto
perseverance
and
constancy
,
and
so
to
walk
answerably
unto
their
name
,
as
knowing
that
the
more
famous
they
are
,
the
more
will
be
expected
from
them
:
for
,
he
mentioneth
this
of
the
general
fame
that
was
spread
of
their
graces
in
all
the
Churches
,
as
a
strong
motive
unto
constancy
,
which
,
as
I
shew
,
is
the
scope
of
all
his
purpose
in
the
first
part
of
the
Epistle
.
7.
It
is
a
piece
of
a
Ministers
duty
,
in
relation
to
his
flock
,
as
to
press
conscience
making
of
duty
upon
them
,
1
Tim.
6.
17.
rebuke
them
sometimes
sharply
,
Tit.
1.
13.
yea
and
to
complain
of
them
,
both
to
God
and
man
for
palpable
neglect
of
duty
,
Isa.
49.
4.
So
to
commend
them
also
unto
others
,
even
to
strangers
,
for
the
good
that
is
in
them
,
that
thereby
they
themselves
may
be
the
more
incouraged
in
their
duty
,
Chap.
4.
9
,
10.
and
others
provoked
to
follow
them
in
that
which
is
so
praise-worthy
,
2
Cor.
9.
2.
And
that
God
(
the
Author
of
all
good
,
James
1.
17.
)
may
hereby
get
glory
,
2
Cor.
8.
16
,
&c.
for
,
while
Paul
sheweth
he
had
not
need
to
speak
any
thing
to
the
commendation
of
the
Thessalonians
,
their
fame
was
spread
so
generally
among
the
Churches
,
he
implyeth
,
it
was
his
usual
way
whereever
he
came
,
to
commend
the
graces
of
God
in
such
,
among
whom
his
Ministry
had
been
effectual
.
Ver.
9.
For
they
themselves
shew
of
us
,
what
manner
of
entring
in
we
had
unto
you
,
and
how
ye
turned
from
God
to
Idols
,
to
serve
the
living
and
true
God
.
Paul
doth
here
make
the
truth
of
what
he
presently
spoke
appear
,
That
the
fame
and
report
of
their
graces
was
so
generally
spread
in
all
places
,
that
he
needed
not
speak
any
thing
to
their
commendation
:
And
he
makes
it
appear
from
this
,
that
they
themselves
,
that
is
the
forraign
Churches
among
whom
he
conversed
,
were
able
to
give
him
a
perfect
account
of
the
Gospels
progress
among
the
Thessalonians
,
and
more
particularly
they
did
give
him
an
account
of
two
things
;
The
first
relates
to
Paul
himself
and
his
associates
;
to
wit
,
what
manner
of
entrance
they
had
to
Thessalonica
,
whereby
he
doth
not
mean
,
that
either
they
had
entred
that
City
,
or
were
received
by
it
,
in
any
great
pomp
or
worldly
state
,
The
History
Act.
17.
1
,
&c.
sheweth
the
contrary
;
But
he
thereby
expresseth
their
own
ministerial
carriage
,
and
the
Lords
countenancing
of
their
Ministry
among
that
people
,
spoken
of
briefly
,
v.
5.
and
more
largely
,
Chap.
2.
v.
1.
to
13.
The
second
thing
whereof
those
forraign
Churches
did
give
Paul
an
account
,
relateth
to
the
Thessalonians
,
and
the
fruit
of
Pauls
Ministry
among
them
,
to
wit
,
1.
Of
the
work
of
their
conversion
,
and
turning
unto
God
from
their
Idols
,
or
false
Gods
,
whom
they
did
formerly
worship
;
which
work
of
turning
to
God
consists
in
the
exercise
of
faith
and
repentance
,
as
appears
from
Isa.
55.
2.
with
7.
where
coming
to
God
,
forsaking
of
sinful
wayes
,
turning
to
the
Lord
,
are
spoken
of
as
expressing
pieces
and
parts
of
one
and
the
same
thing
.
2.
Of
the
sincerity
of
this
work
,
evidencing
it self
in
a
twofold
end
or
fruit
of
their
conversion
,
the
first
whereof
is
in
this
verse
,
to
wit
,
their
doing
service
to
God
set
forth
by
two
epithets
,
to
distinguish
him
from
Idols
.
1.
He
is
the
living
God
,
who
hath
life
in
himself
,
Joh.
1.
4.
and
is
the
author
and
preserver
of
life
unto
others
,
Act.
17.
28.
in
opposition
to
their
dumb
and
lifeless
Idols
,
as
Sun
,
Moon
and
Stars
,
which
the
Gentiles
worshipped
,
Psal.
135.
13
,
&c.
Next
he
is
the
true
God
,
The
word
in
the
Original
doth
not
so
much
express
his
fidelity
and
that
truth
,
which
he
sheweth
in
performing
what
he
speaketh
,
(
In
which
respect
he
is
also
the
true
God
,
Mat.
5.
18.
)
as
the
truth
of
his
being
and
nature
;
he
is
really
and
truly
God
,
in
opposition
to
another
sort
of
Heathen
Idols
,
which
though
they
were
not
lifeless
as
the
former
,
but
possible
men
or
spirits
,
yet
they
were
not
true
,
or
really
Gods
,
but
by
nature
no
Gods
,
Gal.
4.
8.
Doct.
1.
It
is
the
duty
of
Christians
to
inform
themselves
,
so
far
as
possibly
and
conveniently
they
may
,
how
the
work
of
God
doth
thrive
in
forraign
Churches
,
as
being
members
of
the
same
body
,
1
Cor.
10.
17.
and
that
thereby
they
may
have
matter
of
rejoycing
in
God
,
Chap.
3.
6
,
7.
and
imitation
for
themselves
,
2
Cor.
9.
2.
when
things
go
well
,
and
of
fellow-feeling
with
Christs
afflicted
members
,
Heb.
13.
3.
and
wrestling
with
God
on
their
behalf
,
Heb.
13.
18
,
19.
when
it
is
otherwayes
:
for
believers
far
and
near
,
had
informed
themselves
so
well
of
the
state
of
the
Church
at
Thessalonica
,
that
they
were
able
to
give
Paul
an
account
of
it
:
for
,
they
themselves
shew
of
us
,
saith
he
.
2.
It
is
the
duty
of
Christians
,
not
enviously
to
suppress
,
but
cheerfully
to
publish
the
deserved
commendation
of
others
,
and
the
praise
of
Gods
glorious
grace
manifested
to
them
beyond
their
neighbours
,
even
though
we
should
thereby
seem
to
darken
our
own
reputation
being
compared
with
theirs
:
for
,
so
did
these
other
Churches
cheerfully
publish
the
deserved
praises
of
the
Thessalonians
:
They
themselves
shew
of
us
:
The
word
signifies
to
declare
a
thing
boldly
,
freely
,
and
with
good
will
,
as
Ambassadours
do
return
their
answer
from
forraign
States
.
3.
Whatever
praise-worthy
grace
is
among
the
Lords
people
,
it
is
ordinarily
conveyed
unto
them
from
the
Lord
by
means
of
a
publick
Ministry
,
so
that
a
people
cannot
well
be
commended
,
except
the
Minister
whom
God
hath
made
instrumental
for
their
good
,
be
in
some
respect
commended
also
;
And
therefore
for
a
people
to
boast
of
their
graces
received
,
and
to
trample
underfoot
the
reputation
of
a
faithful
Ministry
,
by
whose
means
they
were
bestowed
,
is
most
absurd
,
and
in
point
of
reason
inconsistent
:
for
,
those
believers
being
to
set
forth
the
praises
of
the
Church
at
Thessalonica
,
begin
with
the
commendation
of
Paul
and
his
associates
,
who
were
their
Ministers
and
by
whose
means
they
were
converted
.
They
shew
what
manner
of
entring
in
we
had
unto
you
,
and
how
,
to
wit
,
by
that
mean
ye
turned
to
God
.
4.
As
all
men
are
by
nature
averse
from
God
,
with
their
backs
upon
him
,
and
full
of
enmity
in
all
the
faculties
of
their
soul
,
Rom.
8.
7.
and
members
of
their
body
,
against
him
,
Rom.
6
—
19.
So
there
is
alwayes
somewhat
which
every
man
naturally
is
turned
unto
,
and
doth
set
up
to
himself
in
Gods
stead
,
by
giving
unto
it
the
chief
and
choice
of
his
affections
,
which
are
Gods
due
:
for
,
while
it
is
said
they
turned
to
God
from
Idols
,
it
implyeth
that
they
were
turned
away
from
God
,
and
addicted
to
their
Idols
.
5.
Where
ever
the
Gospel
is
powerfully
accompanied
with
the
Lords
blessing
,
to
bring
about
a
work
of
saving
grace
in
a
sinner
,
there
will
be
a
turning
from
,
and
abandoning
of
whatsoever
did
keep
that
place
in
the
heart
which
is
due
to
God
,
whether
Idols
properly
so
called
,
when
Divine
Worship
is
purposely
given
to
any
thing
,
under
any
respect
,
besides
the
true
God
,
Exod.
32.
5
,
6.
with
1
Cor.
10.
7.
or
improperly
,
when
,
though
not
the
outward
worship
,
yet
the
inward
respect
and
honour
,
such
as
the
measure
of
love
,
joy
,
confidence
,
or
fear
,
due
to
God
,
is
given
to
the
Creature
,
whether
it
be
a
mans
belly
,
Phil.
3.
19.
or
his
wealth
,
Eph.
5.
5.
for
,
it
was
mentioned
of
these
Thessalonians
,
that
they
had
turned
from
Idols
,
as
a
fruit
of
the
Gospel
powerfully
preached
among
them
.
6.
It
will
not
prove
a
powerful
and
gracious
work
of
the
Gospel
upon
a
mans
heart
that
he
forsake
his
Idols
,
except
he
also
turn
to
God
,
and
bestow
upon
him
that
inward
respect
,
external
worship
,
pains
and
diligence
,
which
he
did
formerly
give
unto
them
;
Otherwise
,
if
he
only
turn
from
a
greater
degree
of
Idolatry
to
a
lesser
,
or
from
all
Idolatry
to
practical
Atheism
,
or
if
he
quit
a
false
Religion
,
and
turn
wholly
irreligious
and
a
meer
Nullifidian
,
he
doth
only
change
his
service
but
not
his
master
,
he
serveth
Satan
and
some
one
or
other
of
his
own
lusts
still
:
for
,
it
is
mentioned
of
them
as
an
evidence
of
a
gracious
work
among
them
,
they
had
turned
from
Idols
to
God
.
7.
Though
the
Lord
alone
,
without
any
actual
concurrence
of
our
free-will
,
doth
at
first
regenerate
us
,
by
creating
gracious
habits
and
principles
of
a
new
life
in
us
,
Ezek.
36.
26.
(
who
then
are
dead
in
sins
and
trespasses
,
Eph.
2.
1.
and
consequently
can
contribute
nothing
towards
our
own
quickning
)
yet
in
the
after
progress
of
the
work
of
grace
,
we
are
not
wholly
patients
,
but
from
a
principle
of
Grace
in
us
,
2
Tim.
1.
6.
we
do
also
work
,
being
first
acted
and
wrought
upon
by
God
,
Cant.
4.
16.
for
,
saith
he
,
ye
had
turned
to
God
.
The
word
is
of
an
active
signification
.
8.
Then
doth
a
sinner
turn
sincerely
from
sin
to
God
,
when
he
devotes
himself
wholly
to
God
as
his
Lord
and
soveraign
,
to
do
him
worship
and
service
according
to
the
prescript
of
his
word
,
Matth.
5.
9.
Idle
sluggards
have
not
sincerely
turned
to
God
:
for
,
as
a
mark
of
their
sincerity
in
turning
,
it
is
mentioned
,
they
turned
to
God
to
serve
the
true
and
living
God
.
9.
In
our
doing
service
to
God
,
we
should
carefully
labour
to
take
him
up
in
those
his
Divine
properties
and
glorious
attributes
,
by
which
he
hath
made
himself
known
to
us
in
his
word
,
that
so
the
known
worth
of
him
whom
we
do
serve
,
may
make
his
service
lovely
,
and
our
service
given
unto
him
to
be
acceped
of
by
him
,
as
being
performed
to
that
God
whom
Scripture
revealeth
to
be
God
,
and
not
a
to
mishapen
deity
or
fancy
of
our
own
brains
:
for
,
it
is
mentioned
of
them
in
their
giving
service
to
God
,
they
took
him
up
as
the
living
and
true
God
,
to
hearten
them
in
his
service
,
and
to
distinguish
him
from
dead
Idols
and
false
Gods
:
To
serve
the
living
and
true
God
.
Ver.
10.
And
to
wait
for
his
Son
from
Heaven
,
whom
he
raised
from
the
dead
,
even
Jesus
which
delivered
us
from
the
wrath
to
come
.
Here
is
a
second
thing
wherein
the
sincerity
of
their
conversion
did
make
it self
evident
,
which
is
first
propounded
,
to
wit
,
their
patient
waiting
for
,
and
hopeful
expectation
of
,
the
eternal
Son
of
the
eternal
Father
,
his
second
coming
from
Heaven
to
Judgement
.
2.
The
grounds
of
this
their
hope
and
expectation
are
unfolded
,
in
a
description
of
Christ
;
first
,
From
his
Resurrection
from
the
dead
,
by
the
power
of
the
Father
,
so
that
though
he
was
once
dead
,
he
is
now
alive
;
And
therefore
their
waiting
for
his
second
coming
was
not
without
ground
.
2.
From
his
Office
,
whereby
,
as
in
the
mean
time
he
doth
deliver
in
part
,
so
at
his
second
coming
he
shall
compleatly
deliver
us
,
saith
Paul
,
that
is
,
all
sincere
believers
(
as
he
was
)
from
the
wrath
to
come
,
that
is
,
the
punishment
,
woe
and
vengeance
due
to
all
mankind
for
sin
,
Eph.
2
—
3.
and
which
he
shall
fully
execute
at
the
last
day
upon
all
unbelievers
,
2
Thes.
1.
7
,
8
,
9.
and
therefore
they
,
to
wit
,
believers
,
had
good
ground
to
expect
his
second
coming
,
and
good
by
his
coming
.
Hence
learn
,
first
,
several
marks
of
sound
conversion
,
or
of
a
sincere
convert
.
1.
He
doth
so
turn
to
God
and
give
him
service
,
as
he
looks
upon
God
with
an
eye
to
Christ
,
whom
he
serveth
equally
with
the
Father
,
and
through
whom
he
approacheth
to
the
Father
,
Joh.
14.
6.
as
to
a
God
reconciled
,
whose
Justice
is
satisfied
and
his
wrath
appeased
through
him
,
Matth.
3.
17.
for
,
it
is
mentioned
as
a
mark
of
the
sincerity
of
their
conversion
,
that
as
they
turned
to
serve
God
the
Father
,
v.
9.
so
they
also
gave
divine
honour
to
his
Son
,
by
hoping
in
him
,
waiting
for
him
,
and
looking
to
him
as
an
interposer
betwixt
them
and
the
dint
of
Gods
deserved
wrath
:
They
turned
to
wait
for
his
Son
—
which
delivered
us
from
the
wrath
to
come
.
2.
A
sincere
convert
doth
turn
to
God
to
give
him
service
not
for
a
start
,
and
season
only
,
with
a
purpose
to
return
to
his
Idols
,
when
he
pleaseth
,
but
to
continue
constant
in
his
service
so
long
as
he
liveth
,
and
ever
while
Christ
come
to
loose
him
from
it
:
for
,
the
word
rendred
to
wait
,
signifieth
to
remain
constant
,
and
so
doth
point
at
their
patient
continuance
in
the
service
of
God
.
3.
A
sincere
convert
can
never
rest
satisfied
with
his
present
receipts
,
or
with
any
thing
he
can
enjoy
upon
earth
,
his
expectation
and
hopes
do
carry
him
beyond
time
,
to
look
for
Heaven
,
for
Glory
,
a
life
of
light
,
and
joy
to
be
bestowed
upon
him
by
Christ
,
when
he
cometh
to
judge
the
world
:
for
,
waiting
for
Christs
second
coming
is
mentioned
as
a
fruit
and
consequence
of
their
sincere
conversion
:
And
to
wait
for
his
Son
.
4.
A
sincere
convert
is
one
to
whom
(
especially
when
in
a
right
temper
)
Christs
second
coming
(
although
it
be
abhorred
by
wicked
Atheists
,
Act.
24.
25.
yet
)
is
not
terrible
,
but
a
thing
hoped
for
,
and
much
longed
after
:
for
,
they
turned
to
wait
for
his
Son
.
5.
A
sincere
convert
will
not
(
when
in
a
right
temper
)
quarrel
with
God
,
because
his
promises
want
a
fixed
date
,
or
,
their
performance
is
delayed
,
but
makes
it
his
work
to
keep
himself
constantly
in
a
suitable
frame
,
as
if
they
were
to
be
performed
presently
,
and
yet
to
wait
upon
Gods
leisure
with
contentment
until
his
time
come
to
perform
what
he
hath
promised
;
for
,
their
waiting
on
Christs
second
coming
implyeth
both
these
,
a
keeping
of
themselves
in
a
posture
ready
for
it
,
and
a
patient
on-waiting
on
Gods
leisure
so
long
as
it
is
delayed
:
And
to
wait
for
his
Son
.
Secondly
,
We
may
learn
hence
,
divers
doctrinal
truths
concerning
Christ
wherein
the
Apostle
had
doubtless
instructed
the
Thessalonians
at
greater
length
,
but
doth
now
propound
them
in
most
wonderful
brevity
,
As
,
1.
That
Jesus
Christ
is
true
God
:
for
,
he
calls
him
the
Son
of
the
Father
,
and
therefore
of
the
same
substance
with
him
,
even
God
himself
:
To
wait
for
the
Son
of
God
.
2.
He
is
also
man
:
for
,
it
is
implyed
he
was
once
dead
,
and
therefore
he
behoved
to
be
also
man
,
whom
he
raised
from
the
dead
.
3.
Though
he
have
two
Natures
,
yet
he
is
but
one
person
:
for
,
he
speaks
of
the
Son
of
God
and
him
who
was
dead
,
not
as
of
two
,
but
as
of
one
and
the
same
:
for
his
Son
whom
he
raised
from
the
dead
.
4.
Jesus
Christ
at
his
Fathers
appointment
,
Psal.
40.
hath
undertaken
to
be
a
Saviour
,
Redeemer
,
and
Deliverer
of
the
Elect
from
that
wrath
which
is
due
to
them
for
sin
:
for
,
therefore
is
he
called
Jesus
,
which
signifies
a
Saviour
,
Matth.
1.
21.
and
is
said
to
deliver
us
from
the
wrath
to
come
.
5.
Jesus
Christ
the
Lord
of
life
did
give
himself
to
death
,
thereby
to
satisfie
provoked
justice
for
the
sins
of
the
Elect
:
for
,
it
is
implyed
he
was
dead
,
while
it
is
said
,
whom
he
raised
from
the
dead
.
6.
Jesus
Christ
having
satisfied
the
Fathers
justice
by
his
death
,
was
loosed
out
of
prison
,
raised
up
from
death
,
and
absolved
by
the
Father
,
as
having
performed
all
he
undertook
:
for
,
he
raised
him
from
the
dead
.
7.
Jesus
Christ
after
his
Resurrection
did
ascend
to
Heaven
,
to
take
possession
of
it
in
name
of
the
Elect
,
Eph.
2.
and
to
make
application
unto
the
elect
of
all
these
good
things
which
he
had
purchased
by
his
death
,
Act.
5.
31.
for
,
that
they
looked
for
him
from
Heaven
,
saith
he
is
there
,
and
consequently
that
he
ascended
thither
.
8.
Jesus
Christ
in
his
bodily
presence
doth
now
reside
in
Heaven
,
and
not
upon
earth
;
for
,
there
he
resides
whence
he
is
expected
to
come
:
And
to
wait
for
his
Son
from
Heaven
.
9.
As
Jesus
Christ
did
deliver
the
elect
from
the
wrath
to
come
,
by
paying
of
a
sufficient
ransome
to
provoked
Justice
in
his
death
:
So
he
is
carrying
on
,
while
he
is
now
in
Heaven
,
the
work
of
their
delivery
towards
perfection
,
by
making
application
of
the
redemption
purchased
,
both
to
pardon
sin
in
its
guilt
,
and
to
subdue
sin
in
its
strength
,
Act.
5.
31.
for
,
the
word
delivered
in
the
Original
,
may
be
read
in
the
present
time
,
as
well
as
the
preterit
,
who
delivereth
us
.
10.
Jesus
Christ
shall
again
return
from
Heaven
,
and
come
to
Earth
at
the
last
day
,
to
judge
the
quick
and
the
dead
,
2
Tim.
4.
1.
for
,
his
coming
is
waited
for
by
believers
,
and
therefore
it
must
be
:
to
wait
for
his
coming
.
11.
Then
,
and
at
that
time
,
shall
Jesus
Christ
compleat
the
work
of
the
Elects
delivery
,
from
that
wrath
to
come
,
by
acquitting
them
openly
,
and
pronouncing
,
as
their
Judge
,
that
blessed
sentence
,
come
ye
blessed
of
my
Father
,
Matth.
25.
for
,
so
much
is
implyed
,
while
his
delivering
of
us
from
the
wrath
to
come
is
annexed
to
his
second
coming
:
Look
for
his
Son
—
who
delivered
,
or
delivereth
us
from
the
wrath
to
come
.
12.
Jesus
Christ
the
Judge
shall
not
then
acquit
or
deliver
all
from
that
wrath
,
but
only
such
who
here
have
lived
by
faith
,
and
fled
to
him
for
a
refuge
,
and
laid
hold
upon
the
ransome
payed
by
him
:
for
,
saith
he
,
who
delivereth
us
,
to
wit
Paul
with
the
believing
Thessalonians
,
and
such
believers
as
they
were
,
leaving
all
others
to
drink
the
dregs
of
that
most
bitter
Cup
of
Gods
unmixed
wrath
for
ever
and
ever
,
Joh.
3.
36.
CHAP.
II.
IN
the
first
part
of
this
Chapter
,
the
Apostle
doth
further
incite
them
to
constancy
and
perseverance
,
by
a
relation
of
his
Ministerial
carriage
to
ver.
13.
and
of
the
success
of
his
Ministry
among
them
to
ver.
17.
which
he
doth
summarily
propone
,
viz.
that
his
entrance
unto
them
was
not
in
vain
,
ver.
1.
which
he
proveth
:
1.
From
his
holy
boldness
,
to
Preach
among
them
notwithstanding
great
apparent
hazard
,
ver.
2.
Secondly
,
from
the
sincerity
,
both
of
his
doctrine
and
of
his
own
heart
,
in
preaching
it
,
ver.
3.
which
latter
he
doth
further
clear
,
first
,
from
his
great
aim
to
please
God
,
ver.
4.
Secondly
,
by
clearing
himself
of
three
vices
opposite
to
sincerity
,
to
wit
,
flattery
,
and
covetousness
,
ver.
5.
and
affectation
even
of
that
glory
which
was
otherwayes
due
unto
him
,
ver.
6.
And
thirdly
,
by
shewing
he
was
of
a
meek
and
amiable
deportment
among
them
,
as
of
a
nurse
to
her
children
,
ver.
7.
which
he
proveth
,
first
,
from
that
ardent
desire
,
he
had
to
do
and
suffer
the
utmost
for
their
spiritual
nourishment
,
and
this
only
from
love
to
them
,
v.
8.
Secondly
,
from
his
labouring
unto
weariness
,
to
prevent
their
burthen
and
expence
,
ver.
9.
Thirdly
,
from
his
Christian
example
which
did
shine
before
them
,
ver.
10.
chiefly
in
the
duties
of
his
particular
calling
,
ver.
11
,
12.
After
this
,
he
relates
the
great
success
his
Ministry
had
among
them
,
ver.
13.
evidenced
by
their
constancy
in
suffering
,
ver.
14.
and
hence
,
doth
take
occasion
to
set
forth
the
Jews
,
their
Godless
persecutions
in
their
vilest
colours
,
ver.
15
,
16.
In
the
second
part
of
the
Chapter
he
doth
further
pursue
his
main
scope
,
by
convincing
them
of
his
intimate
affection
to
them
,
while
he
excuseth
his
long
absence
from
them
,
first
,
from
his
earnest
desire
and
purpose
he
had
to
see
them
,
ver.
17.
Secondly
,
from
his
reiterated
enterprize
to
fulfil
his
purpose
,
wherein
Satan
had
hindered
him
,
ver.
18.
The
reason
of
which
his
desire
and
enterprize
was
that
high
esteem
he
had
of
them
,
and
accession
of
glory
he
looked
for
at
the
great
day
,
as
a
fair
reward
of
his
pains
among
them
,
ver.
19
,
20.
Ver.
1.
FOr
your selves
,
brethren
,
know
our
entrance
in
unto
you
,
that
it
was
not
in
vain
.
The
Apostle
being
,
in
order
to
the
further
incitement
of
these
Thessalonians
unto
constancy
in
the
doctrine
received
,
to
put
them
in
mind
of
the
dignity
of
his
Ministry
,
and
of
his
own
sincerity
in
the
discharge
of
it
among
them
,
doth
here
propone
a
brief
sum
of
all
he
hath
to
say
to
that
purpose
,
to
wit
,
that
his
entrance
in
unto
them
,
that
is
,
his
undertaking
of
that
employment
to
Preach
the
Gospel
among
them
,
and
his
carriage
in
that
employment
,
was
not
in
vain
,
That
is
,
was
not
,
1.
rashly
undertaken
,
without
a
call
from
God
,
nor
2.
discharged
by
him
perfunctoriously
,
or
in
a
vain
shew
,
but
in
sincerity
:
Nor
yet
3.
was
it
without
fruit
among
them
;
for
the
following
purpose
,
which
serveth
as
a
commentary
to
this
verse
,
doth
shew
that
the
vanity
which
he
removes
from
his
entrance
to
them
must
be
extended
to
all
those
:
Besides
the
force
of
the
word
will
bear
so
much
,
that
being
a
vain
thing
,
or
done
vainly
,
which
is
done
rashly
or
without
a
warrant
from
God
,
which
is
done
with
more
of
vain
shew
than
of
real
solidity
and
sincerity
,
and
which
being
done
hath
no
effect
or
fruit
.
And
for
the
truth
of
this
assertion
he
appeals
to
their
own
conscience
and
knowledge
,
and
thereby
doth
also
confirm
the
truth
of
that
report
,
which
he
shewed
Chap.
1.
9.
was
spread
among
the
forreign
Churches
concerning
his
manner
of
entring
in
unto
them
,
as
appears
from
the
causal
particle
for
.
Hence
Learn
,
1.
This
may
,
and
in
reason
should
,
commend
the
love
of
truth
unto
a
people
,
and
make
them
constantly
cleave
unto
it
,
that
truth
hath
been
preached
unto
them
by
Ministers
sent
from
God
for
that
very
end
,
whose
life
and
practice
have
preached
unto
them
as
well
as
their
doctrine
,
and
whose
pains
and
travel
hath
been
blessed
of
God
among
them
,
to
their
own
discerning
:
for
,
the
Apostles
scope
in
this
first
part
of
the
Chapter
,
by
a
narration
of
his
call
from
God
to
preach
unto
them
,
of
his
Ministerial
carriage
among
them
,
and
of
the
fruits
of
his
labours
towards
them
,
is
to
incite
them
to
constancy
and
perseverance
in
the
doctrine
received
.
2.
That
others
do
report
well
of
us
,
and
that
our
name
,
and
fame
,
for
the
graces
of
God
bestowed
upon
us
,
be
fragrant
among
many
,
is
then
a
mercy
when
our
own
Consciences
can
bear
testimony
that
there
is
some
ground
and
reason
for
it
;
otherwise
to
have
a
name
that
we
are
living
and
yet
be
dead
,
increaseth
our
guilt
,
and
proveth
a
snare
,
Rev.
3.
1.
for
,
the
Apostle
,
having
shewn
chap.
1.
v.
8.
how
well
they
were
reported
of
by
forreign
Churches
,
doth
here
imply
that
they
themselves
knew
there
was
reason
for
it
:
for
your selves
know
,
&c.
3.
It
is
not
enough
that
a
Minister
be
well
reported
of
among
strangers
for
sincerity
and
diligence
,
except
he
do
approve
himself
to
the
Consciences
of
his
hearers
,
so
as
he
may
appeal
to
them
for
the
truth
of
what
strangers
do
report
of
him
:
for
,
Paul
appeals
to
the
Thessalonians
themselves
about
the
truth
of
that
which
forreign
Churches
reported
of
his
entry
unto
them
:
for
your selves
know
our
entrance
in
unto
you
.
4.
Where
a
Minister
is
called
of
God
,
and
carryeth
himself
sincerely
and
faithfully
in
his
calling
,
his
Preaching
and
other
pains
do
very
rarely
,
if
ever
,
want
fruit
,
either
sooner
or
latter
,
Joh.
4.
37
,
38.
either
manifest
or
secret
,
Joh.
14.
42.
for
,
Pauls
entrance
unto
them
was
not
in
vain
;
that
is
,
as
was
exponed
,
not
without
a
call
from
God
,
not
in
vain
shew
,
and
without
sincerity
and
diligence
,
and
therefore
it
was
not
in
vain
,
without
fruit
.
Ver.
2.
But
even
after
that
we
had
suffered
before
,
and
were
shamefully
intreated
,
as
ye
know
,
at
Philippi
,
we
were
bold
in
our
God
to
speak
unto
you
the
Gospel
of
God
with
much
contention
.
He
doth
here
prove
his
entrance
was
not
in
vain
,
mainly
as
to
the
first
thing
(
though
not
excluding
the
other
two
)
,
which
I
shew
was
pointed
at
in
that
expression
,
to
wit
,
that
his
undertaking
of
that
employment
was
not
rashly
,
but
at
Gods
appointment
.
One
convincing
evidence
whereof
was
that
he
ventured
upon
it
over
the
belly
of
such
discouragements
and
disadvantages
,
as
no
wise
man
without
a
call
from
God
would
ever
have
set
his
face
against
.
And
first
,
he
mentions
what
sufferings
in
his
body
,
and
disgraceful
injuries
against
his
reputation
and
credit
,
he
had
sustained
for
Preaching
the
Gospel
a
little
before
he
came
to
them
,
as
they
themselves
knew
,
in
their
neighbouring
City
of
Philippi
,
where
he
was
most
injuriously
and
shamefully
used
:
See
Act.
16.
22
,
23
,
24.
And
next
he
shews
that
all
his
sufferings
of
that
sort
were
so
far
from
making
him
shrink
,
that
notwithstanding
them
all
,
he
took
the
boldness
,
being
furnished
thereunto
by
Gods
grace
and
assistance
,
(
and
therefore
it
is
called
a
boldness
in
God
)
to
Preach
the
Gospel
publickly
,
concealing
no
necessary
truth
,
without
all
base
fear
of
flesh
(
as
the
word
rendred
we
were
bold
doth
imply
)
and
that
in
Thessalonica
,
the
prime
City
of
all
Macedonia
,
where
were
most
Jews
,
enemies
to
the
Gospel
,
and
therefore
he
might
in
all
probability
have
expected
to
incur
as
much
hazard
there
as
in
any
place
else
,
which
the
event
did
verifie
,
for
as
he
shews
in
the
close
of
the
verse
,
he
Preached
there
with
much
contention
,
the
word
signifieth
combating
or
fighting
,
to
wit
,
both
by
disputing
with
,
and
suffering
from
his
malicious
opposites
,
which
contention
,
together
with
his
boldness
here
spoken
of
,
is
clearly
held
forth
,
Act.
17.
from
v.
1.
to
10.
Doct.
1.
Though
a
mans
couragious
venturing
upon
probable
or
certain
sufferings
doth
not
it self
alone
prove
his
doctrine
to
be
truth
,
or
his
calling
from
God
to
Preach
that
doctrine
,
Matth.
23.
15.
yet
,
when
other
more
firm
arguments
are
not
wanting
,
taken
from
the
Doctrine
it self
,
the
mans
Ministerial
carriage
,
the
success
of
his
pains
among
the
Lords
people
,
that
other
taken
from
his
constancy
and
courage
in
suffering
,
joyned
with
them
doth
not
want
its
own
weight
:
for
,
Paul
joyneth
this
of
his
courage
in
suffering
with
other
arguments
which
follow
,
to
prove
his
entrance
was
not
in
vain
,
that
is
,
his
doctrine
and
calling
were
from
God
:
But
even
after
that
we
had
suffered
before
,
we
were
bold
,
&c.
2.
That
a
Ministers
pains
may
not
be
without
fruit
,
and
in
that
respect
vain
among
a
people
,
he
should
make
Conscience
to
deliver
his
message
with
freedom
and
boldness
,
so
as
he
omit
no
necessary
truth
for
fear
of
flesh
,
Act.
20.
20.
and
in
an
authoritative
way
make
through
application
of
general
truths
(
by
rebuking
,
comforting
,
exhorting
,
reproving
)
to
the
several
ranks
of
hearers
,
2
Tim.
4.
2.
without
which
a
mans
Ministry
doth
for
the
most
part
prove
but
coldryf
,
dead
and
lifeless
:
for
,
the
Apostle
mentions
this
of
his
boldness
to
speak
,
or
freedom
and
boldness
which
he
used
in
speaking
;
as
a
reason
why
his
entrance
was
not
in
vain
or
without
success
:
But
—
we
were
bold
in
our
God
to
speak
.
3.
As
a
suffering
lot
doth
usually
attend
sincere
and
faithful
Ministers
;
So
it
often
falls
out
that
they
meet
with
most
of
trouble
and
suffering
at
the
close
of
some
notable
piece
of
service
done
to
their
master
Christ
;
Satans
malice
is
hereby
more
provoked
,
Act.
16.
18
,
19.
and
God
giveth
way
to
his
malice
then
,
to
teach
his
servants
that
their
reward
is
not
to
be
expected
here
,
Act.
14.
19.
with
22.
and
to
divert
them
,
by
this
humbling
exercise
,
from
being
transported
with
lofty
thoughts
of
themselves
,
arising
from
their
great
success
,
2
Cor.
12.
7.
for
,
Paul
did
suffer
much
,
and
was
shamefully
intreated
at
Philippi
,
immediately
after
he
had
erected
a
Throne
and
Church
for
Christ
in
that
place
,
Act.
16.
12.
with
19.
4.
Where
Grace
is
lively
and
vigorous
,
or
where
habitual
grace
is
quickned
by
present
influence
from
God
,
and
when
duty
is
sweetned
by
the
faith
of
an
interest
in
God
who
doth
enjoyn
it
,
afflictions
,
crosses
and
sufferings
for
well
doing
will
be
so
far
from
quenching
zeal
,
that
they
will
rather
inflame
it
:
for
,
though
Paul
had
suffered
much
before
in
Philippi
,
yet
he
was
bold
to
Preach
at
Thessalonica
;
being
assisted
by
God
,
and
having
his
interest
in
God
as
his
own
made
clear
,
which
is
pointed
at
in
the
expression
,
we
were
bold
in
our
God
.
5.
A
Minister
or
any
other
should
so
commend
himself
,
and
the
good
that
is
in
him
or
done
by
him
,
when
necessity
puts
him
to
it
,
2
Cor.
12.
11.
as
that
he
make
the
result
of
all
to
be
his
ascribing
the
praise
and
glory
of
all
unto
God
:
for
,
Paul
doth
so
commend
his
own
courage
and
boldness
,
as
he
gives
God
the
praise
of
it
:
we
were
bold
in
our
God
,
or
by
the
help
and
assistance
of
our
God
.
6.
Trouble
and
tryal
bypast
doth
not
exempt
from
trouble
in
time
to
come
.
Every
new
duty
almost
is
attended
with
some
new
tryal
and
difficulty
,
(
See
the
reasons
upon
Doct.
3.
)
for
,
though
Paul
had
suffered
much
a
little
before
at
Philippi
,
yet
he
meets
with
new
troubles
here
:
to
speak
unto
you
the
Gospel
of
God
with
much
contention
.
Ver.
3.
For
our
exhortation
was
not
of
deceit
,
nor
of
uncleanness
,
nor
in
guile
.
He
adds
a
second
argument
to
prove
his
entrance
was
not
in
vain
,
mainly
,
as
to
the
second
thing
I
shewed
was
pointed
at
by
that
expression
,
to
wit
,
that
he
did
not
discharge
the
imployment
of
Preaching
the
Gospel
among
them
perfunctoriously
,
or
in
a
vain
shew
,
as
seeming
to
do
much
,
but
in
effect
doing
nothing
.
And
that
his
entrance
was
not
so
in
vain
,
he
proveth
,
both
from
the
sincerity
of
the
doctrine
preached
,
and
of
his
own
heart
in
Preaching
it
:
where
first
,
he
calls
his
Preaching
of
the
Gospel
his
exhortation
,
not
only
because
his
doctrine
was
consolatory
to
the
afflicted
(
for
the
word
signifieth
also
consolation
)
but
also
,
and
mainly
,
because
all
his
Preaching
did
end
in
pithy
application
by
exhorting
them
earnestly
,
humbly
,
and
affectionately
(
as
the
word
also
doth
bear
)
to
cleave
and
wal●
according
to
the
truths
,
whether
doctrinal
or
practical
,
which
were
delivered
by
him●
Next
he
removes
from
his
Preaching
three
opposites
of
sincerity
,
the
first
two
whereof
point
at
the
sincerity
and
incorruptness
of
his
doctrine
.
1.
It
was
not
of
deceit
,
or
of
insnaring
and
seducing
errour
,
as
the
word
signifieth
,
that
is
,
It
was
not
fitted
to
the
corrupt
opinions
of
men
,
as
the
Preaching
of
the
false
Apostles
was
,
who
mingled
the
Law
with
the
Gospel
,
to
eschew
the
hatred
of
the
Jews
,
Gal.
5.
11.
2.
It
was
not
of
uncleanness
,
that
is
,
it
was
not
fitted
to
countenance
men
in
their
vice
and
filthy
lusts
,
as
the
preaching
of
the
false
Apostles
was
,
Jude
v.
10
,
&c.
The
third
doth
point
at
the
sincerity
of
his
own
heart
in
Preaching
,
his
exhortation
was
not
in
guile
,
that
is
,
he
did
not
deceitfully
seek
his
own
worldly
advantage
from
them
,
under
a
pretext
of
seeking
Gods
glory
in
their
salvation
,
as
he
more
fully
declares
,
v.
5
,
6.
Doct.
1.
It
is
sincerity
and
faithfulness
in
a
Ministers
carriage
that
breeds
him
much
trouble
,
strife
and
suffering
from
his
carnal
hearers
,
who
cannot
well
comport
with
Ministers
,
except
they
so
preach
as
to
please
their
humour
:
for
,
the
purpose
of
this
verse
,
holding
forth
Pauls
sincerity
,
may
be
lookt
upon
as
the
occasion
of
his
trouble
spoken
of
,
v.
2.
for
our
exhortation
was
not
of
deceit
.
2.
The
most
effectual
way
to
convince
others
of
sin
who
are
guilty
,
or
at
least
to
render
them
inexcusable
,
is
to
make
our
carriage
reprove
them
,
by
holding
forth
in
our
life
and
practice
a
lively
coppy
of
such
vertues
as
are
contrary
to
their
vices
:
The
voice
of
a
mans
work
doth
pass
further
than
of
his
word
:
for
,
it
may
be
very
probably
conceived
that
the
Apostle
in
avowing
his
sincerity
,
and
purging
himself
of
the
vices
mentioned
here
,
and
in
the
verses
following
,
hath
an
eye
to
the
false
teachers
,
who
were
guilty
of
these
evils
,
and
whom
he
doth
hereby
reprove
:
for
our
exhortation
was
not
of
deceit
.
3.
It
's
inexcusable
boldness
,
daring
presumption
,
and
such
as
argues
him
,
who
is
guilty
of
it
,
an
unsincere
,
rotten-hearted
hypocrite
,
when
a
man
doth
purposely
wrest
the
word
of
truth
,
to
give
some
seeming
countenance
unto
the
erroneous
opinions
,
or
loose
licentious
practises
of
such
whose
hatred
he
would
decline
,
and
whose
favour
he
would
gain
:
for
,
to
prove
that
his
entrance
was
not
in
vain
,
or
his
carriage
was
not
unsincere
,
he
saith
,
his
exhortation
was
not
of
deceit
or
of
uncleanness
,
implying
,
if
it
had
been
so
,
he
would
have
been
a
gross
hypocrite
.
4.
When
a
man
doth
bend
his
wit
to
patronize
errour
in
opinion
,
he
will
at
last
prove
no
great
unfriend
,
but
a
secret
favourer
of
profanity
and
vice
:
for
,
so
much
is
implyed
,
that
if
his
exhortation
had
been
of
deceit
,
it
would
have
been
of
uncleanness
also
.
5.
It
is
not
sufficient
that
a
Minister
do
not
wrest
truth
,
but
Preach
the
sincere
word
without
mixture
,
except
he
also
Preach
it
sincerely
,
with
a
single
eye
to
Gods
honour
,
and
the
salvation
of
his
people
,
without
any
allowed
to-look
towards
base
or
by-ends
:
for
,
Paul
thinks
it
not
enough
to
remove
corruptness
from
his
doctrine
,
except
he
also
purge
himself
of
insincerity
in
the
delivery
of
it
,
while
he
saith
,
not
in
guile
.
Ver.
4.
But
as
we
were
allowed
of
God
to
be
put
in
trust
with
the
Gospel
,
even
so
we
speak
;
not
as
pleasing
men
,
but
God
,
who
trieth
our
hearts
.
The
Apostle
having
removed
from
himself
the
opposites
of
sincerity
,
v.
3.
doth
here
positively
affirm
,
that
his
behaviour
in
his
Ministry
was
sincere
,
whereof
he
gives
this
one
instance
,
That
his
design
in
Preaching
,
and
in
all
the
other
pieces
of
his
Ministerial
employment
,
was
never
to
please
the
sinful
humours
of
men
,
but
to
approve
himself
unto
God
,
and
to
be
approved
of
him
:
And
he
gives
two
reasons
inducing
him
thereto
.
1.
The
consideration
of
that
rich
favour
,
and
the
conscience
of
that
great
trust
put
on
him
by
God
,
who
having
allowed
him
,
or
approved
and
judged
him
fit
,
as
the
word
signifieth
,
did
intrust
him
with
the
Gospel
,
or
concredit
the
publick
dispensing
of
it
unto
him
.
2.
The
consideration
of
Gods
omniscience
,
who
knows
the
heart
,
Jer.
17.
10.
makes
enquiry
into
the
heart
and
passeth
sentence
upon
men
according
to
their
heart
,
1
Sam.
16.
27.
Doct.
1.
The
sin
of
man-pleasing
cannot
stand
with
sincerity
and
pleasing
of
God
in
any
man
,
and
least
of
all
in
a
Minister
:
(
See
in
what
respects
a
Minister
should
and
may
please
man
without
sin
,
and
in
what
respects
not
,
upon
Gal.
1.
10.
doct.
6.
)
for
,
he
gives
that
as
an
instance
of
his
sincerity
,
and
study
to
please
the
Lord
,
he
spoke
not
as
pleasing
men
but
God
.
2.
It
is
one
of
Satans
great
designs
,
to
possess
the
minds
of
people
against
the
most
faithful
of
Christs
servants
,
with
strong
suspicions
that
though
there
be
nothing
blame-worthy
in
their
external
walk
,
they
may
yet
be
guilty
of
inward
abominations
,
as
of
pride
,
hypocrisie
,
covetousness
,
unstreightness
,
and
such
like
,
because
he
knows
that
as
nothing
marreth
the
edification
of
people
more
than
rooted
prejudices
of
that
kind
against
their
Ministers
,
So
that
though
honest
Ministers
may
justly
deny
the
charge
,
yet
they
cannot
so
easily
demonstrate
to
the
prejudged
party
their
own
freedom
from
the
guilt
charged
,
there
being
alwayes
somewhat
in
the
best
actions
of
most
innocent
men
that
may
by
an
uncharitable
and
prejudged
on-looker
be
constructed
to
spring
from
some
of
those
bitter
roots
;
and
therefore
the
servant
of
Christ
should
labour
not
only
to
keep
himself
free
of
those
evils
,
but
also
from
doing
any
thing
which
may
savour
of
them
,
or
give
unto
people
any
just
occasion
to
conceive
that
he
is
tainted
with
them
:
for
,
Pauls
clearing
himself
of
those
inward
abominations
,
here
and
in
the
preceding
and
following
verses
,
implyeth
that
some
did
suspect
him
guilty
,
and
that
he
walked
so
as
he
might
justly
clear
himself
that
he
was
free
of
them
,
even
so
we
speak
,
not
as
pleasing
men
.
3.
Then
do
we
walk
sincerely
,
when
,
as
in
every
other
thing
,
so
especially
,
in
the
duties
of
our
particular
calling
we
labour
to
please
,
and
to
approve
our selves
unto
the
Lord
,
to
wit
,
by
doing
not
only
what
he
commands
,
Rom.
12.
2.
but
also
in
the
manner
which
he
prescribes
,
1
Cor.
10.
31.
and
especially
,
by
seeking
after
and
resting
satisfied
with
his
approbation
of
what
we
do
for
matter
and
manner
,
without
stepping
one
hair
breadth
off
the
road
way
of
duty
,
for
catching
applause
or
approbation
of
man
:
for
,
Paul
gives
this
as
an
instance
of
his
sincerity
,
that
,
in
the
duties
of
his
particular
calling
as
a
Minister
,
he
did
labour
to
please
God
,
or
approve
himself
unto
him
:
even
so
we
speak
;
not
as
pleasing
men
but
God
.
4.
As
the
ministerial
calling
is
of
any
other
the
greatest
trust
,
there
being
no
less
concredited
to
the
person
imployed
in
it
than
the
Gospel
of
Christ
,
and
the
souls
of
his
people
,
Heb.
13.
17.
so
none
should
be
intrusted
with
that
weighty
charge
,
but
such
as
after
tryal
are
found
in
some
tolerable
measure
fitted
for
it
:
for
,
Paul
sheweth
he
was
,
when
made
a
Minister
,
put
in
trust
with
the
Gospel
,
and
this
after
he
was
allowed
of
God
,
the
word
signifieth
proved
and
judged
fit
,
which
implyeth
not
that
he
had
any
fitness
of
himself
,
but
the
Lord
,
of
unfit
,
did
make
him
fit
,
Gal.
1.
18.
and
did
then
intrust
him
with
the
Gospel
.
5.
There
is
not
any
thing
prevails
more
strongly
with
an
ingenuous
and
gracious
heart
to
make
him
in
all
things
please
the
Lord
,
than
the
serious
remembrance
of
his
rich
receipts
from
him
,
and
how
much
he
stands
a
debtor
to
Gods
free
grace
and
favour
on
that
account
:
for
,
Paul
makes
the
mercy
manifested
by
God
in
making
him
a
Minister
,
a
reason
why
he
studied
in
all
things
to
please
him
:
But
as
we
were
allowed
of
God
to
be
put
in
trust
with
the
Gospel
,
even
so
we
speak
.
6.
It
is
a
speaking
evidence
of
a
Ministers
call
from
God
,
when
the
conscience
of
his
calling
prevaileth
with
him
to
order
himself
in
all
the
pieces
of
his
imployment
,
both
for
matter
and
manner
,
as
that
he
may
approve
himself
to
God
who
hath
called
him
:
for
,
the
conscience
of
Pauls
calling
prevailed
so
with
him
:
as
we
were
allowed
to
be
put
in
trust
—
even
so
we
speak
not
as
pleasing
men
,
but
God
.
7.
As
God
who
knoweth
the
heart
doth
chiefly
judge
of
mans
actions
according
to
that
frame
of
heart
wherewith
he
doth
discharge
them
;
So
then
do
we
know
and
believe
that
it
is
so
,
when
our
faith
and
knowledge
of
it
doth
make
us
in
all
our
actions
take
such
inspection
of
the
heart
,
as
that
for
our
inward
sincerity
we
may
approve
our selves
unto
him
who
tryeth
our
hearts
:
for
,
the
knowledge
of
this
truth
did
so
work
upon
Paul
,
while
he
saith
,
we
speak
as
pleasing
God
,
who
tryeth
the
hearts
.
Ver.
5.
For
neither
at
anytime
used
we
flattering
words
,
as
ye
know
,
nor
a
cloak
of
covetousness
,
God
is
witness
.
The
Apostle
doth
here
remove
from
himself
and
his
Ministry
two
other
vices
,
which
are
inconsistent
with
that
single
hearted
sincerity
that
ought
to
be
in
a
Minister
;
and
hereby
doth
also
meet
with
the
false
Apostles
,
who
were
tainted
with
the
vices
following
:
first
,
he
used
not
flattering
words
,
that
is
,
speeches
fitted
to
please
the
carnal
corrupt
humours
of
men
,
for
gaining
of
favour
or
some
reward
from
them
:
The
word
in
the
original
is
taken
from
another
,
which
signifieth
meat
,
implying
,
that
flattery
is
a
base
belli-god
vice
,
whereby
the
flatterer
becomes
a
slave
to
every
bodies
humour
for
a
piece
of
bread
:
And
for
his
freedom
from
this
vice
,
he
appealeth
to
their
own
knowledge
,
who
might
easily
judge
of
his
words
,
whether
they
were
flattering
or
not
.
2.
He
used
not
a
cloak
,
or
pretext
,
of
covetousness
,
that
is
,
neither
was
he
avowedly
covetous
,
or
inordinately
desirous
of
worldly
gain
,
neither
did
he
make
a
scug
,
pretext
,
or
cloak
of
piety
,
or
of
any
laudable
vertue
to
cover
any
such
covetous
desire
,
as
the
false
Apostles
did
,
Rom.
16.
18.
And
because
men
could
not
so
well
judge
of
his
freedom
from
this
sin
as
from
the
former
,
seeing
it
is
usually
hid
under
some
specious
pretext
,
therefore
he
appealeth
unto
God
to
judge
,
and
bear
witness
,
whether
he
spoke
truth
or
not
.
Doct.
1.
The
sin
of
flattery
,
at
least
when
given
way
to
and
allowed
,
cannot
consist
with
the
Grace
of
sincerity
(
as
in
no
man
so
much
less
)
in
a
Minister
:
where
a
man
inslaveth
himself
to
please
the
sinful
humours
of
people
,
and
upon
any
terms
not
to
irritate
them
,
he
will
not
spare
to
wrest
the
truth
of
God
to
make
it
subservient
to
his
base
design
,
by
strengthning
the
hands
of
the
wicked
and
promising
him
life
,
Ezek.
13.
22.
for
,
Paul
denyeth
that
he
used
flattering
words
,
as
inconsistent
with
that
sincerity
formerly
spoken
of
,
which
appears
by
the
causal
particle
for
:
for
,
neither
at
any
time
used
we
flattering
words
.
2.
Though
flatterers
be
deep
dissemblers
,
and
bend
their
wit
to
make
all
men
believe
they
respect
and
love
them
,
when
they
but
seek
to
prey
upon
them
,
Prov.
29.
5.
yet
a
man
of
understanding
will
easily
discern
them
:
And
it
argues
●●ther
great
stupidity
,
or
blind
self-love
in
the
man
▪
who
when
he
is
flattered
to
his
face
,
knoweth
i●
not
,
but
taketh
foulest
flatteries
for
real
praises
:
for
,
while
he
appealeth
to
themselves
to
judge
if
he
used
flattering
words
,
he
implyeth
they
might
easily
have
discerned
his
flattery
,
if
he
had
been
guilty
of
it
:
for
,
neither
used
we
flattering
words
,
as
ye
know
.
3.
There
is
not
any
sin
more
unbeseeming
to
,
nor
inconsistent
with
sincerity
in
,
a
Minister
,
than
the
sin
of
covetousness
.
The
man
who
is
enslaved
to
it
will
make
his
gain
of
all
things
,
if
it
were
by
making
merchandise
of
Christ
himself
,
Matth.
26.
15.
of
truth
,
1.
Tim.
6.
10.
and
of
a
good
conscience
,
Micah
2.
2.
for
,
Paul
doth
clear
himself
of
covetousness
,
as
inconsistent
with
that
sincerity
formerly
spoken
of
:
for
neither
used
I
—
a
cloak
of
covetousness
.
4.
The
sins
of
flattery
and
covetousness
go
oft
together
,
The
covetous
wretch
is
of
such
a
servile
temper
,
as
to
make
his
tongue
a
Trumpet
to
sound
out
the
praises
of
all
by
whom
he
may
have
the
least
advantage
,
even
though
he
know
there
be
no
real
worth
in
the
person
whom
he
so
commends
:
for
,
Paul
insinuates
so
much
while
he
purgeth
himself
from
both
these
vices
joyntly
:
for
neither
at
any
time
used
we
flattering
words
,
nor
a
cloak
of
Covetousness
.
5.
As
●oulest
sins
have
of
times
fair
pretenc●
▪
So
there
is
not
any
sin
that
folk
desire
more
to
keep
under
a
cover
than
the
sin
of
covetousness
.
It
is
so
base
a
sin
,
that
though
it
have
many
savourers
because
of
the
advantage
it
bringeth
with
it
,
yet
no
man
doth
willingly
seem
to
be
guil●y
of
it
,
or
is
content
to
be
upbraided
with
it
:
for
,
he
s●i●h
no●
,
he
used
not
covetousness
,
but
a
cloak
of
Covetousness
,
Because
it
is
often
coloured
over
with
some
Pretext
.
6.
Though
fair
pretences
may
cover
foulest
sins
from
the
eyes
of
men
,
yet
not
from
the
eyes
of
God
,
in
whose
sight
all
things
are
naked
and
uncovered
;
He
not
only
perceives
the
sin
which
lyeth
hid
from
man
under
a
specious
pretext
,
but
doth
so
much
the
more
detest
it
that
it
dare
disguise
it self
and
appear
in
a
pious
dress
:
for
,
his
appealing
unto
God
to
judge
if
he
used
a
cloak
of
covetousness
,
implyeth
,
that
no
cloak
or
pretext
could
hide
his
sin
from
the
eye
of
God
:
God
is
witness
.
7.
That
Christians
under
the
New
Testament
may
take
an
Oath
:
and
upon
what
conditions
,
see
upon
Gal.
1.
20.
Doct.
3.
for
,
God
is
witness
,
is
the
form
of
an
Oath
.
See
the
exposition
of
Gal.
1.
20.
Ver.
10.
Nor
of
men
sought
we
glory
,
neither
of
you
,
nor
yet
of
others
,
when
we
might
have
been
burthensome
,
as
the
Apostles
of
Christ
.
He
doth
here
remove
another
vice
from
himself
and
his
Ministry
,
to
wit
,
his
seeking
of
glory
:
whereby
is
meant
,
1.
more
generally
his
affecting
even
of
that
glory
and
respect
which
was
due
unto
him
.
And
2.
more
particularly
,
which
agreeth
best
with
the
latter
part
of
the
verse
,
a
rigid
exacting
of
honourable
maintenance
,
which
goeth
under
the
name
of
glory
,
because
it
was
a
just
testimony
of
his
honour
and
dignity
,
and
an
acknowledgement
of
his
superiority
over
the
people
,
Heb.
7.
4.
And
first
,
that
he
may
purge
himself
both
from
ambition
and
greediness
,
he
denyeth
that
he
was
guilty
of
seeking
glory
,
in
either
of
those
respects
,
whether
from
them
,
or
from
any
other
,
while
he
was
with
them
;
for
though
he
received
maintenance
from
the
Philippians
,
even
while
he
was
at
Thessalonica
,
yet
he
did
not
rigidly
nor
covetously
urge
it
,
Phil.
4.
16
,
17.
Next
,
he
amplifieth
his
freedom
from
those
two
vices
by
this
,
that
as
to
the
point
,
especially
,
of
his
not
pressing
upon
them
for
honourable
maintenance
,
he
did
thereby
remit
of
his
right
,
seeing
as
an
Apostle
of
Christ
,
or
,
by
vertue
of
his
Apostolick
office
,
he
might
have
been
burthensome
and
chargeable
unto
them
,
to
wit
,
by
exacting
maintenance
from
them
,
for
the
same
word
is
rendred
chargeable
,
and
made
use
of
in
this
sense
,
v.
9.
Doct.
1.
As
we
are
not
bound
to
reject
that
lawful
respect
and
reverence
which
is
due
to
vertue
,
and
to
those
who
are
indued
with
it
,
where
we
have
the
offer
of
it
;
So
for
a
man
to
hunt
after
respect
and
esteem
,
as
his
main
design
,
or
to
seek
it
eagerly
,
doth
favour
of
vanity
,
and
should
be
far
,
especially
from
a
Minister
,
as
he
would
not
be
found
in
the
least
to
seek
himself
more
than
Gods
honour
,
and
the
good
of
souls
:
for
,
he
saith
not
,
he
did
not
receive
glory
,
only
he
did
not
seek
it
:
nor
of
men
sought
we
glory
.
2.
The
sin
of
covetousness
consists
not
only
in
our
seeking
more
of
things
worldly
than
we
have
a
right
unto
,
but
sometimes
also
in
a
rigid
exacting
of
that
which
is
our
right
;
and
this
especially
in
a
Minister
,
when
his
so
doing
may
prove
a
stumbling
block
unto
others
,
and
one
way
or
other
ma●
the
progress
of
the
Gospel
among
a
people
:
for
,
though
Paul
had
a
right
,
as
he
here
doth
shew
,
unto
honourable
maintenance
,
yet
he
did
not
exact
it
,
lest
it
should
have
marred
the
Gospels
progess
,
1
Cor.
9.
12.
and
this
he
gives
as
an
evidence
of
his
freedom
from
covetousness
:
nor
of
men
sought
we
glory
—
when
we
might
have
been
burthensome
.
3.
That
worldly
maintenance
is
due
from
a
people
unto
Ministers
,
See
upon
Gal.
6.
6.
Doct.
4.
and
here
the
Apostle
doth
assert
it
,
while
he
saith
,
when
we
might
have
been
burthensome
as
the
Apostles
of
Christ
.
4.
It
is
not
enough
to
know
what
lawfully
may
be
done
,
except
we
also
consider
what
,
in
respect
of
circumstances
,
is
convenient
to
be
done
:
Circumstances
do
alter
much
the
nature
of
an
action
,
and
make
that
which
is
in
it self
lawful
to
prove
unlawful
,
at
least
inconvenient
,
and
so
sinful
at
such
a
time
:
for
,
the
Apostle
knew
it
was
lawful
to
exact
his
maintenance
,
yet
finding
it
was
not
convenient
in
that
time
and
place
,
he
doth
forbear
:
nor
of
men
sought
we
glory
,
when
we
might
have
been
burthensome
,
&c.
Ver.
7.
But
we
were
gentle
among
you
,
even
as
a
nurse
cherisheth
her
Children
.
The
Apostle
having
already
commended
his
Ministerial
carriage
among
them
,
by
avowing
his
freedom
from
such
vices
as
are
inconsistent
with
that
single
hearted
sincerity
which
ought
to
be
in
a
Minister
,
he
doth
now
begin
to
commend
it
further
,
by
condescending
upon
some
vertues
,
the
exercise
whereof
was
eminent
in
him
.
And
first
,
in
general
,
he
sheweth
that
he
was
gentle
,
that
is
,
of
a
me●k
and
amiable
deportment
,
doing
all
duties
toward
them
from
a
principle
of
love
and
delight
(
as
some
derive
the
word
in
the
original
from
another
which
signifieth
delight
)
and
drawing
them
on
to
do
what
he
required
,
not
so
much
by
rigid
boasting
and
constraint
,
as
by
meek
perswasion
and
word-speaking
(
for-the
word
comes
from
another
which
signifieth
to
speak
)
and
he
saith
he
was
gentle
among
them
,
whereby
he
shews
he
carried
himself
not
as
a
superiour
,
but
as
an
equal
,
as
one
of
them
,
and
to
all
of
them
,
and
in
the
midst
of
them
as
the
word
signifieth
.
And
in
the
latter
part
of
the
verse
he
illustrates
this
his
gentleness
and
meekness
,
from
the
tender
affection
and
care
,
not
of
a
mercenary
nurse
,
but
a
nursing
mother
,
who
dimits
her self
to
the
meanest
and
basest
of
offices
,
for
the
more
warm
and
tender
education
of
her
children
.
The
grounds
of
which
similitude
are
in
the
following
verses
.
Doct.
1.
It
is
not
enough
that
a
Minister
of
Christ
abstain
from
such
scandalous
sins
of
flattery
,
greed
and
ambition
,
as
time-servers
are
guilty
of
;
but
he
must
also
labour
for
the
exercise
of
such
vertues
as
may
commend
his
Ministry
,
and
gain
respect
for
him
in
peoples
consciences
:
for
,
Paul
,
besides
his
freedom
from
such
vices
,
doth
shew
that
his
conversation
was
adorned
with
the
exercise
of
several
praise-worthy
graces
,
in
this
and
the
following
verses
:
But
we
were
gentle
among
you
.
2.
The
Lords
Ministers
are
not
,
under
pretence
of
eschewing
base
flattery
,
to
carry
themselves
too
austerely
,
retiredly
,
and
much
less
indiscreetly
:
As
they
should
not
flatter
men
in
any
known
sin
,
so
neither
censoriously
carp
at
every
small
thing
,
wher●in
is
no
●ffence
neither
to
God
nor
man
:
Both
of
which
extremities
must
be
eschewed
,
and
Gods
way
,
which
lyeth
betwixt
the
two
,
followed
:
They
should
so
please
all
men
to
edification
,
Rom.
15.
2.
as
to
flatter
no
man
in
what
is
really
sinful
;
They
should
so
discountenance
known
sin
in
any
man
,
1
Tim.
5.
20.
as
to
be
of
an
amiable
discreet
and
gaining
carriage
towards
all
men
:
for
,
Paul
having
cleared
himself
of
base
flattery
,
v.
5.
sheweth
here
that
he
was
of
a
meek
and
amiable
deportment
among
them
:
But
we
were
gentle
among
you
.
3.
So
ticklish
are
people
to
be
wrought
upon
in
order
to
their
spiritual
good
,
that
a
Minister
who
would
prevail
with
them
must
study
their
humours
,
and
set
himself
to
digest
many
provocations
,
and
to
comply
with
their
temper
,
yielding
unto
them
all
contentment
in
all
things
,
so
far
as
he
safely
may
with
a
good
conscience
;
He
must
even
become
all
things
to
all
men
,
that
he
may
save
some
,
1
Cor.
9.
22.
for
,
Paul
implyeth
that
he
did
all
this
,
while
he
saith
,
we
were
gentle
among
you
.
4.
There
is
somewhat
of
tender
affection
,
and
of
care
and
diligence
flowing
from
affection
,
in
a
nursing
mother
towards
her
own
Children
,
which
is
exemplary
and
cannot
well
be
imitated
by
any
other
;
And
therefore
mothers
whom
God
hath
made
in
all
other
respects
fit
to
nurse
their
Children
themselves
,
should
not
,
without
some
pressing
necessity
,
deprive
their
little
ones
of
their
motherly
care
,
by
putting
the
charge
of
them
upon
another
:
for
,
Paul
implyeth
so
much
while
,
being
to
set
forth
the
height
of
his
affection
towards
these
Thessalonians
,
he
doth
use
the
similitude
,
not
of
a
mercenary
nurse
,
but
of
a
nursing
mother
,
as
is
clear
from
his
calling
the
Children
whom
she
cherisheth
her
own
:
Even
as
a
nurse
cherisheth
her
children
.
5.
It
is
not
so
much
to
be
regarded
what
pieces
of
duty
a
Minister
doth
discharge
to
a
people
,
as
with
what
affection
and
heart
they
are
discharged
by
him
;
and
a
Minister
who
would
have
his
pains
facilitated
unto
himself
,
and
blessed
unto
the
Lords●people
,
should
labour
to
put
on
towards
them
bowels
of
compassion
,
and
a
kind
of
natural
tenderness
of
loving
affection
,
such
as
is
in
a
father
or
mother
towards
their
babes
;
Or
if
there
be
any
affection
more
tender
than
another
,
he
should
endeavour
to
put
it
on
,
and
express
it
,
in
seeking
after
their
spiritual
good
:
for
,
Pauls
affection
was
such
as
is
in
a
nursing
mother
towards
her
own
children
.
Ver.
8.
So
being
affectionately
desirous
of
you
,
we
were
willing
to
have
imparted
unto
you
,
not
the
Gospel
of
God
only
,
but
also
our
own
souls
,
because
ye
were
dear
unto
us
.
The
Apostle
doth
give
,
in
this
and
the
following
verses
,
five
grounds
of
the
former
similitude
,
all
and
every
one
of
which
doth
prove
his
meek
and
amiable
deportment
among
them
,
as
being
so
many
branches
of
it
.
And
1.
as
the
nursing
mother
,
if
she
be
●ut
for
a
little
time
absent
from
her
children
,
doth
most
vehemently
long
to
see
them
,
that
she
may
give
them
the
breasts
and
other
food
convenient
for
them
:
So
Paul
was
affectionately
desirous
of
them
;
It
implyes
a
vehement
desire
after
them
,
and
speaketh
(
as
it
seemeth
)
the
ardency
of
desire
he
had
,
while
he
was
busied
with
his
handy
labour
,
v.
9.
and
they
with
theirs
,
to
have
the
Congregation
again
convened
,
that
he
might
preach
unto
them
.
2.
As
the
nursing
mother
when
she
comes
to
her
children
hath
an
unspeakable
delight
to
feed
them
with
food
convenient
,
and
with
her
own
blood
now
turned
to
milk
:
So
,
Paul
was
willing
,
or
had
such
an
inexpressible
delight
and
pleasure
(
for
so
the
word
signifieth
)
not
only
to
feed
them
spiritually
,
and
to
impart
the
Gospel
to
them
by
his
Preaching
,
but
also
,
for
their
through
confirmation
in
the
truths
preached
by
him
,
to
impart
unto
them
,
or
for
them
,
his
very
soul
,
that
is
his
life
(
so
called
usually
,
1
Sam.
24.
11.
&
26.
21.
because
the
presence
of
the
soul
in
the
body
is
the
cause
of
life
.
)
Now
this
gradation
here
used
,
from
his
impar●ing
the
Gospel
to
the
imparting
of
his
life
,
implyeth
not
,
that
the
Gospel
is
of
less
value
than
a
mans
life
,
but
that
it
is
more
difficult
,
and
speaketh
greater
affection
in
any
,
to
lay
d●wn
●is
life
for
others
,
than
to
impart
the
Gospel
to
them
.
3.
As
the
only
reason
which
moveth
the
nursing
mother
to
do
all
,
is
motherly
affection
to
her
children
,
and
no
hope
of
gain
:
So
was
it
with
Paul
even
because
they
were
dear
unto
him
,
or
beloved
by
him
.
The
words
To
exponed
hold
ou●
several
pieces
of
a
sweet
frame
of
spirit
,
most
necessary
for
a
Minister
:
And
first
,
he
should
be
so
disposed
,
as
to
be
ever
in
a
readiness
to
close
with
any
opportunity
that
providence
doth
offer
for
gaining
of
souls
to
God
,
yea
and
to
thirst
after
opportunities
of
that
kind
,
when
one
way
or
other
they
are
withheld
:
for
,
thus
was
it
with
Paul
,
he
did
vehemently
long
to
have
the
Lords
people
convened
,
that
he
might
Preach
to
them
:
So
being
affectionately
desirous
of
you
.
2.
Whatever
he
doth
in
the
several
duties
of
his
calling
,
he
should
do
it
not
of
constraint
,
or
with
a
kind
of
reluctancy
,
for
the
simple
exoneration
of
his
Conscience
,
and
to
stop
the
mouths
of
those
whom
he
feareth
may
otherwise
challenge
him
,
1
Pet.
5.
2.
but
from
an
inward
principle
of
delight
,
and
hearty
good
liking
to
his
work
:
for
,
Paul
was
acted
from
such
a
principle
,
we
were
willing
,
or
had
an
inexpressible
delight
and
liking
(
as
the
word
signifies
)
to
have
imparted
the
Gospel
to
you
.
3.
The
choice
text
wherein
he
should
delight
most
to
discourse
and
preach
of
,
should
be
the
glad
tydings
of
salvation
,
to
lost
sinners
,
through
Jesus
Christ
a
Redeemer
:
for
,
so
did
Paul
:
we
were
willing
to
have
imparted
to
you
the
Gospel
,
or
the
glad
tydings
of
salvation
as
the
word
doth
signifie
.
4.
He
should
be
forecasting
what
the
faithful
discharge
of
his
message
may
cost
him
,
what
hazard
,
loss
,
or
suffering
he
may
be
put
to
for
it
;
and
resolving
,
come
what
may
come
,
never
to
shrink
from
his
duty
:
for
,
Paul
did
forecast
,
it
might
cost
him
his
life
,
and
resolveth
to
quit
it
:
we
were
willing
to
have
imparted
to
you
not
the
Gospel
of
God
only
,
but
also
our
own
souls
.
5.
He
should
be
so
disposed
,
as
to
be
in
a
readiness
to
seal
the
truth
preached
by
him
with
his
blood
,
and
thereby
to
confirm
and
strengthen
the
Lords
people
in
the
faith
of
it
,
Phil.
2.
17.
if
God
shall
call
him
to
it
:
for
,
so
was
Paul
—
to
have
imparted
unto
you
our
own
souls
.
6.
He
should
labour
to
have
the
Lords
people
so
much
indeared
to
him
and
beloved
by
him
,
that
whatever
he
do
unto
them
,
or
suffer
for
them
,
may
flow
from
affection
and
love
to
them
:
for
,
so
was
it
with
Paul
:
We
were
willing
to
have
imparted
to
you
—
because
ye
were
dear
unto
us
.
Ver.
9.
For
ye
remember
,
brethren
,
our
labour
and
travel
:
for
labouring
night
and
day
,
because
we
would
not
be
chargeable
unto
any
of
you
,
we
preached
unto
you
the
Gospel
of
God
.
Here
is
a
fourth
ground
of
the
similitude
,
to
wit
,
that
as
the
mother
,
who
is
poor
and
destitute
of
her
husbands
help
,
doth
labour
night
and
day
that
she
may
have
wherewith
to
sustain
her self
,
and
thereby
enable
her
for
sustaining
of
her
children
:
So
doth
the
Apostle
speak
of
his
own
diligence
here
,
and
thereby
confirmeth
what
he
spoke
of
his
affection
to
them
,
v.
8.
as
appears
by
the
causal
particle
for
,
while
he
saith
they
did
remember
,
or
at
least
might
remember
first
,
more
generally
,
his
labour
and
travel
:
The
first
word
in
the
original
expresseth
labour
unto
weariness
,
and
the
second
labour
after
weariness
,
so
that
when
his
body
was
wearied
he
did
not
give
over
,
but
made
to
work
again
.
And
next
more
particularly
,
1.
His
uncessant
diligence
in
his
labour
,
he
laboured
night
and
day
,
to
wit
,
so
much
of
that
time
as
might
be
spared
from
his
necessary
refreshments
by
meat
and
sleep
.
2.
The
matter
of
his
labour
,
partly
expressed
in
Preaching
the
Gospel
,
partly
implyed
in
his
handly-labour
,
by
making
tents
to
maintain
himself
,
Act.
18.
3.
3.
The
end
why
he
did
so
labour
,
that
he
might
not
be
chargeable
nor
burthensome
,
neither
to
the
whole
community
,
nor
yet
to
the
private
estates
of
any
particular
person
among
them
:
and
this
,
as
it
seems
,
because
,
for
some
reasons
not
mentioned
,
the
success
of
the
Gospel
would
have
been
otherwise
retarded
among
them
,
as
it
would
have
been
at
Corinth
if
Paul
had
exacted
stipend
from
them
,
1
Cor.
9.
12.
though
it
was
not
so
in
other
Churches
where
Paul
exacted
his
right
,
2
Cor.
11.
8.
Phil.
4.
14.
Doct.
1.
Where
there
is
entire
and
ardent
love
in
the
heart
,
either
to
God
or
man
,
it
maketh
any
piece
of
service
done
unto
them
or
for
them
,
though
otherwise
never
so
burthensome
,
to
be
but
light
and
easie
:
for
,
because
they
were
dear
to
him
,
v.
8.
therefore
doth
he
willingly
undergo
no
small
labour
and
travel
for
them
:
for
ye
remember
brethren
our
labour
and
travel
.
2.
It
is
the
duty
of
people
to
call
to
mind
,
and
not
to
forget
the
great
pains
and
labour
that
Ministers
have
been
at
for
bringing
about
their
spiritual
good
,
that
so
they
may
not
only
be
thankful
to
God
,
who
hath
stirred
up
any
to
lay
their
otherwise
perishing
condition
so
near
to
the●r
heart
,
and
acknowledge
their
obligation
to
instruments
who
have
willingly
spent
themselves
for
their
sake
:
but
also
may
thereby
learn
to
value
the
worth
of
any
spiritual
good
which
they
have
received
,
labour
to
maintain
and
improve
it
,
seeing
their
enjoying
of
it
hath
been
the
fruit
of
so
much
diligence
and
pains
:
for
,
Paul
implyeth
it
was
their
duty
to
remember
,
while
he
saith
,
ye
remember
brethren
,
our
labour
and
travel
.
3.
It
is
the
Lords
allowance
and
command
that
men
of
most
eminent
parts
and
greatest
esteem
should
dimit
themselves
to
the
meanest
and
most
toilesome
of
imployments
,
for
purchasing
a
mean
of
livelyhood
and
subsistence
,
rather
than
that
they
should
close
with
any
sinful
course
,
or
use
unlawful
means
for
that
end
:
for
,
here
Paul
,
a
great
Apostle
,
being
straitned
for
a
livelihood
,
doth
labour
night
and
day
in
that
mean
employment
of
making
●ents
,
Act.
18.
3.
4.
Though
Ministers
are
not
to
be
entangled
with
the
affairs
of
this
life
,
2
Tim.
2.
4.
and
ought
to
give
themselves
wholly
to
the
duties
of
their
calling
,
so
as
they
be
not
turned
aside
from
them
by
unnecessary
diversions
,
1
Tim.
4.
15.
yet
in
case
of
necessity
and
want
of
maintenance
,
otherwise
occasioned
either
by
the
extream
poverty
or
profane
unthankfulness
of
the
people
,
he
may
use
some
handie
labour
to
maintain
himself
and
his
family
,
1
Tim.
5.
8.
and
yet
not
cease
from
preaching
the
Gospel
:
for
,
Paul
a
Minister
of
the
Gospel
,
in
this
case
of
necessity
,
did
labour
night
and
day
,
and
preached
unto
them
the
Gospel
of
God
.
5.
There
is
no
ground
here
from
Pauls
practice
to
establish
Popish
works
of
supererogation
,
or
good
works
,
(
which
as
they
say
)
are
not
commanded
,
but
done
over
and
above
duty
:
for
,
Pauls
abstaining
from
taking
maintenance
was
no
such
work
;
It
was
his
duty
in
the
present
case
(
however
he
had
sufficient
right
to
it
otherwise
,
v.
8.
)
seeing
by
taking
of
maintenance
he
would
have
retarded
the
Gospel
,
and
therewith
the
glory
of
God
and
spiritual
good
of
his
neighbour
,
1
Cor.
9.
12.
for
promoving
whereof
he
was
bound
by
both
tables
of
the
Law
(
Matth.
22.
37
,
39.
)
to
do
whatever
was
in
his
power
;
and
therefore
in
this
case
it
was
not
a
work
over
and
above
duty
.
Ver.
10.
Ye
are
witnesses
,
and
God
also
,
how
holily
,
and
justly
,
and
unblameably
,
we
behaved
our selves
among
you
that
believe
.
This
verse
may
be
taken
as
a
fifth
ground
of
the
similitude
,
to
this
purpose
,
That
as
the
godly
nursing
mother
doth
not
only
nourish
her
children
with
milk
and
other
meat
,
but
also
endeavours
to
live
among
them
Christianly
,
that
their
tender
age
be
not
corrupted
,
but
rather
edified
by
her
good
example
:
So
Paul
did
not
only
feed
the
Thessalonians
spiritually
by
preaching
the
Gospel
,
but
also
made
his
Christian
life
and
holy
practice
shine
before
them
,
while
he
behaved
himself
holily
as
to
God
,
in
the
duties
of
his
worship
,
and
justly
as
to
men
,
and
in
all
his
dealing
with
men
,
and
(
which
followeth
upon
the
former
)
unblameably
or
without
complaint
,
so
as
(
though
God
might
justly
tax
him
,
1
Joh.
1.
8.
yet
)
man
could
shew
no
reason
for
which
to
blame
him
:
And
he
saith
,
he
behaved
himself
thus
among
those
that
believe
,
the
word
may
be
rendred
to
those
that
believe
,
implying
,
that
in
his
leading
an
holy
life
,
next
to
Gods
glory
,
he
had
respect
to
their
good
,
that
they
might
be
edified
by
his
good
example
.
And
for
the
truth
of
all
this
,
he
appealeth
both
unto
themselves
and
God
as
witnesses
;
To
them
,
as
witnesses
of
his
outward
conversation
,
and
to
God
,
as
witness
of
his
inward
sincerity
.
Doct.
1.
As
it
is
the
duty
of
all
,
and
especially
of
Ministers
unto
their
flocks
,
to
walk
before
them
in
the
good
example
of
an
holy
life
,
otherwise
they
cannot
choose
but
destroy
more
by
their
unministerial
walking
than
they
can
build
up
and
edifie
by
their
most
excellent
and
Orthodox
Preaching
:
So
it
is
a
singular
mercy
unto
a
people
when
God
gives
them
such
a
Minister
,
as
even
his
very
life
and
carriage
doth
Preach
unto
them
:
for
,
Pauls
life
was
thus
exemplary
for
piety
before
the
Thessalonians
,
and
he
doth
speak
of
it
as
a
mercy
from
God
unto
believers
among
them
:
ye
are
witnesses
saith
he
,
how
holily
—
we
behaved
our selves
among
you
,
or
to
you
that
believe
,
implying
that
his
living
so
was
much
for
their
behoof
:
and
he
saith
,
how
holily
—
to
shew
his
carriage
was
singularly
and
eminently
holy
,
and
not
according
to
the
ordinary
strain
only
.
2.
Then
is
the
life
of
a
Christian
,
and
especially
of
a
Christian
Minister
,
such
as
it
ought
,
when
he
hath
respect
to
all
the
Commandments
,
as
well
to
those
of
the
first
Table
by
living
holily
to
God
,
as
of
the
second
by
living
justly
towards
men
:
for
,
so
did
Paul
:
how
holily
and
justly
we
behaved
our selves
.
3.
It
concerneth
all
men
,
and
chiefly
Ministers
,
to
carry
themselves
unblameably
,
and
so
as
neither
men
have
just
reason
to
complain
of
them
,
nor
they
be
too
querulous
and
much
in
complaining
of
their
own
lot
measured
out
unto
them
by
God
,
or
of
every
unkindness
they
may
receive
from
the
people
of
their
charge
;
There
being
no
rank
of
people
which
hath
the
eyes
of
more
upon
them
,
and
whose
escapes
do
more
incapacitate
them
to
do
good
in
their
station
,
and
whom
the
Lord
doth
more
earnestly
call
to
the
exercise
of
patience
,
without
all
seeming
to
repine
,
than
those
of
the
Ministry
:
for
the
word
in
the
original
rendred
unblameable
doth
signifie
without
complaint
,
and
that
both
in
an
active
and
passive
sense
,
that
is
,
so
that
we
do
not
much
complain
of
others
,
and
that
others
have
not
reason
to
complain
of
us
:
how
unblameably
we
behaved
our selves
.
4.
No
man
may
need
to
expect
he
can
so
walk
as
that
none
complain
of
him
,
or
be
displeased
with
him
;
It
is
sufficient
for
a
good
man
in
order
to
his
peace
,
that
he
do
so
behave
himself
as
he
give
no
occasion
of
complaint
unto
any
,
and
that
those
who
are
really
gracious
do
approve
of
him
;
But
as
for
those
who
are
yet
in
their
unrenewed
state
,
a
man
may
expect
that
the
more
Christianly
he
doth
walk
,
he
shall
be
reproached
the
more
and
spoken
evil
of
by
such
,
1
Pet.
3.
16.
for
,
taking
●he
words
as
they
are
here
rendred
among
you
that
believe
,
Paul
doth
thereby
imply
,
he
was
not
free
of
blame
from
all
,
but
only
from
believers
among
them
.
5.
That
a
man
do
live
a
truly
pious
and
Christian
life
,
it
is
not
sufficient
that
he
discharge
all
the
external
duties
of
the
first
and
second
table
,
with
such
exactness
that
the
sharpest
sighted
of
men
cannot
justly
tax
him
;
but
he
must
also
make
Conscience
of
inward
and
spiritual
duties
,
and
that
he
do
what
he
doth
in
single-hearted
sincerity
,
from
such
motives
,
and
for
such
ends
,
as
God
approveth
,
and
whereof
only
God
himself
is
witness
,
otherwise
the
more
that
a
man
do
in
the
external
duty
he
is
the
more
refined
and
self-deceiving
hypocrite
:
for
,
Paul
made
conscience
both
of
external
and
internal
duties
,
as
it
appeareth
from
his
taking
men
to
witness
of
the
former
,
and
God
to
witness
of
the
latter
:
ye
are
witnesses
and
God
also
,
&c.
Ver.
11.
As
ye
know
,
how
we
exhorted
and
comforted
,
and
charged
every
one
of
you
,
(
as
a
father
doth
his
children
.
)
He
doth
here
prove
that
his
life
was
such
among
them
as
he
presently
spoke
of
,
and
thereby
shews
somewhat
further
of
that
laudable
and
praise-worthy
ministerial
carriage
which
he
had
among
them
,
for
the
truth
whereof
he
appealeth
also
to
their
own
knowledge
and
conscience
;
how
that
as
a
father
(
whose
office
is
to
instruct
his
children
,
being
come
to
age
,
Gen.
18.
19.
)
he
made
application
of
the
doctrine
delivered
by
him
unto
every
one
of
them
in
particular
,
by
exhorting
some
to
duty
,
duty
,
to
wit
,
seriously
and
with
much
intreaty
,
(
as
the
word
doth
signifie
)
by
comforting
others
under
their
outward
crosses
or
inward
sad
exercises
,
and
in
order
hereto
by
peaking
lovingly
and
affectionately
unto
them
,
(
as
the
word
doth
signifie
)
and
by
charging
or
obtesting
others
,
and
that
with
most
severe
commination
of
terrible
judgements
,
as
the
word
doth
usually
imply
.
Doct.
1.
The
most
exact
touchstone
whereby
to
try
the
real
soundness
of
any
mans
holiness
,
is
to
judge
him
by
what
he
is
in
the
duties
of
his
particular
station
;
If
so
he
not
only
discharge
the
common
duties
which
are
incumbent
to
every
Christian
of
whatsoever
calling
,
but
also
make
conscience
of
those
particular
duties
unto
which
he
is
in
a
peculiar
manner
obliged
,
as
a
man
set
in
such
a
station
,
whether
as
a
Magistrate
,
or
Minister
,
or
Master
,
or
servant
,
&c.
for
,
Paul
doth
mention
his
diligence
in
the
several
duties
of
his
particular
calling
as
a
Minister
,
for
an
evidence
that
his
life
was
holy
,
just
and
unblameable
,
while
he
saith
immediately
after
the
former
purpose
,
as
you
know
how
we
exhorted
,
&c.
2.
As
a
Christian
,
and
especially
a
Minister
,
may
sometimes
speak
to
the
commendation
of
his
own
carriage
,
and
thereby
do
God
good
service
,
2
Cor.
6.
3
,
4
,
&c.
So
Christian
prudence
should
teach
him
to
single
out
those
things
especially
for
the
matter
of
his
own
commendation
,
for
which
he
knoweth
he
is
already
approved
and
commended
unto
peoples
own
consciences
:
for
,
Paul
doth
commend
his
own
Ministerial
carriage
from
such
things
most
,
as
appeareth
by
his
reiterated
appeals
to
their
own
consciences
,
for
bearing
witness
to
the
truth
of
what
he
saith
,
and
here
he
appealeth
again
:
As
you
know
,
saith
he
.
3.
As
the
chief
piece
of
a
Ministers
work
is
to
make
pertinent
application
of
general
truths
unto
the
particular
cases
of
the
Lords
people
:
So
because
the
case
of
all
is
not
one
and
the
same
,
but
diverse
,
therefore
he
must
,
chiefly
in
the
applicatory
part
of
his
work
,
cut
and
divide
the
word
aright
,
2
Tim.
2.
15.
not
by
speaking
unto
all
the
same
things
,
and
alike
,
but
assigning
unto
every
man
his
own
convenient
portion
,
by
exhorting
the
more
tractable
,
comforting
the
afflicted
,
and
by
obtesting
and
charging
under
all
highest
pain
such
as
are
more
refractory
and
obstinate
:
for
,
so
doth
Paul
,
ye
know
,
saith
he
,
how
:
we
exhorted
,
and
comforted
,
and
charged
.
4.
It
is
not
sufficient
exoneration
of
a
Minister
that
he
Preach
in
publick
,
and
there
make
as
particular
application
of
general
truths
as
in
prudence
he
may
;
But
because
there
are
some
things
which
it
is
not
expedient
to
mention
in
publick
,
Eph.
5.
12.
and
some
who
cannot
be
so
well
gained
by
taxing
their
sin
in
publick
,
and
others
who
shuffle
by
themselves
the
closest
application
that
a
Minister
in
prudence
can
make
in
the
publick
,
therefore
he
is
also
obliged
to
make
application
of
and
to
dispense
the
word
to
every
one
in
private
,
severally
,
and
apart
,
so
far
as
he
may
without
appearance
of
evil
,
chap.
5.
22.
or
wasting
the
time
which
should
of
necessity
be
spent
in
fitting
him
for
,
and
discharging
of
the
publick
duties
of
his
Ministry
which
he
oweth
unto
all
:
for
Paul
exhorted
,
comforted
,
and
charged
every
one
of
them
.
5.
The
Minister
of
Christ
should
so
behave
himself
with
meekness
and
gentleness
,
as
that
he
do
not
by
an
excess
of
those
weaken
his
Ministerial
gravity
,
authority
and
respect
;
A
mixture
of
both
is
an
excellent
composition
,
which
if
any
other
doth
most
beseem
a
Minister
:
for
,
Paul
having
shewn
that
for
gentleness
he
was
a
nursing
mother
,
v.
7.
&c.
he
declareth
here
,
that
for
authority
and
gravity
he
was
as
a
father
:
As
a
father
doth
his
Children
,
&c.
Ver.
12.
That
ye
would
walk
worthy
of
God
,
who
hath
called
you
unto
his
Kingdom
and
Glory
.
Here
is
,
first
,
what
he
exhorted
them
to
,
even
to
walk
worthy
of
the
Lord
,
not
as
if
they
could
have
demerited
his
favour
,
which
is
free
,
Rom.
11.
6.
but
that
they
might
so
walk
,
as
to
resemble
him
in
what
concerned
their
duty
,
1
Pet.
1.
14
,
15.
As
a
child
is
said
to
be
worthy
of
such
a
father
,
when
he
imitateth
him
;
and
so
as
their
life
might
be
accounted
worthy
to
be
taken
notice
of
by
him
,
when
they
with
all
their
actions
should
come
to
stand
and
be
judged
in
his
sight
.
Next
,
there
is
a
reason
to
inforce
this
walk
,
in
a
description
of
God
,
from
his
gracious
act
of
calling
them
to
partake
,
not
only
of
his
Kingdom
of
grace
here
,
but
also
of
glory
hereafter
.
Doct.
1.
As
Christians
are
not
called
to
Idleness
,
or
to
stand
still
doing
nothing
,
but
to
walk
and
make
progress
;
So
the
rule
by
which
they
ought
to
walk
is
not
their
own
corrupt
wit
,
nor
yet
the
approbation
or
example
of
men
,
but
that
excellent
pattern
of
divine
properties
and
vertues
,
which
Scripture
ascribeth
to
God
,
and
are
held
forth
to
be
imitated
by
us
,
in
so
far
as
our
duty
is
expressed
by
them
:
for
,
Paul
says
they
were
called
to
walk
worthy
of
the
Lord
.
2.
Though
there
is
no
walk
attended
with
such
real
profit
,
credit
or
comfort
,
as
our
walking
worthy
of
the
Lord
,
and
labouring
to
resemble
him
;
yet
so
backward
are
we
to
the
way
,
so
apt
to
be
discouraged
in
it
,
so
resolute
are
men
by
nature
never
to
own
it
,
that
there
must
be
no
small
work
before
we
condescend
to
enter
it
;
yea
,
the
Godly
themselves
do
need
a
sharp
spur
to
pouse
them
forward
,
to
keep
them
from
fainting
in
it
,
or
turning
away
from
it
:
for
,
Paul
saw
it
needful
to
exhort
,
comfort
and
charge
even
those
whom
God
had
already
called
,
that
they
would
walk
worthy
of
God
.
3.
As
none
can
walk
worthy
of
God
but
those
who
are
effectually
called
,
all
others
being
dead
and
destitute
of
any
principle
of
spiritual
life
and
motion
:
So
then
do
we
improve
those
excellent
priviledges
which
follow
upon
effectual
calling
,
aright
,
when
we
do
not
turn
grace
unto
wantonness
,
but
look
on
all
our
gracious
receipts
as
so
many
ingagements
and
incitements
unto
duty
:
for
,
he
supposeth
they
were
called
,
and
draweth
an
argument
from
their
calling
,
and
those
gracious
priviledges
which
follow
on
it
,
to
make
them
walk
worthy
of
God
:
walk
worthy
of
God
who
hath
called
you
,
saith
he
,
to
his
Kingdom
and
glory
.
4.
As
there
is
an
inseparable
connexion
betwixt
a
mans
being
a
kindly
subject
of
Gods
Kingdom
of
Grace
here
,
and
his
partaking
of
glory
hereafter
:
So
there
is
not
any
thing
of
greater
force
,
to
make
a
man
walk
worthy
of
God
,
by
leading
an
holy
life
,
than
his
well
grounded
faith
and
hope
of
glory
to
be
injoyed
in
Heaven
:
The
man
who
looketh
to
be
in
Heaven
for
ever
,
cannot
choose
but
have
his
conversation
in
Heaven
,
and
i●●ure
himself
somewhat
to
the
custome
and
manners
of
that
Country
,
where
he
intends
to
live
eternally
:
for
,
Paul
makes
the
partaking
of
Gods
glory
to
follow
necessarily
upon
reception
to
his
Kingdom
,
and
both
an
argument
to
make
them
walk
worthy
of
God
:
who
hath
called
you
unto
his
Kingdom
and
glory
.
Ver.
13.
For
this
cause
also
thank
we
God
without
ceasing
,
because
when
ye
received
the
word
of
God
which
ye
heard
of
us
,
ye
received
it
not
as
the
word
of
men
,
but
(
as
it
is
in
truth
)
the
word
of
God
,
which
effectually
worketh
also
in
you
that
believe
.
The
Apostle
having
already
set
forth
his
own
ministerial
carriage
,
doth
now
(
in
further
prosecution
of
his
main
scope
,
which
is
to
incite
them
unto
constancy
)
put
them
in
mind
of
the
success
of
his
Ministry
among
them
,
and
thereby
confirmeth
that
his
entrance
unto
them
was
not
in
vain
,
as
to
the
third
thing
which
I
shewed
on
v.
1.
was
pointed
at
by
that
expression
.
And
,
first
,
he
expresseth
his
success
among
them
briefly
,
while
he
sheweth
,
that
uncessantly
,
or
,
at
all
times
,
when
occasion
offered
and
God
required
,
he
made
conscience
of
thanksgiving
to
God
for
the
work
of
their
effectual
calling
by
his
Ministry
,
implyed
in
the
expression
for
this
cause
,
which
relates
to
the
close
of
v.
12.
even
because
God
had
called
them
to
his
Kingdom
and
glory
.
And
next
he
proves
they
were
effectually
called
,
and
thereby
doth
more
fully
express
the
success
of
his
Ministry
,
by
shewing
,
1.
They
had
heard
the
word
of
God
preached
by
him
attentively
.
2.
They
received
it
being
heard
,
or
did
take
it
to
their
second
consideration
whether
it
was
the
word
of
God
,
or
not
;
for
so
the
word
,
rendered
received
in
the
former
part
of
the
verse
,
doth
imply
,
even
to
receive
what
is
spoken
in
order
to
the
tryal
of
what
truth
is
in
it
.
3.
After
tryal
they
found
,
and
were
perswaded
that
it
was
no
humane
invention
,
but
the
truth
of
God
:
and
here
Paul
inserts
in
a
parenthesis
,
that
it
is
so
indeed
,
and
consequently
,
that
they
were
not
mistaken
in
their
perswasion
.
4.
They
did
receive
and
embrace
it
as
such
,
for
the
word
,
rendered
received
in
the
second
place
,
differs
in
the
original
from
the
former
,
and
signifieth
so
to
receive
,
as
with
the
heart
and
by
faith
to
embrace
what
after
tryal
hath
been
found
to
be
truth
.
5.
The
word
being
thus
received
did
work
effectually
(
in
believers
among
them
)
a
gracious
and
real
change
from
sin
to
holiness
of
life
,
as
the
fruit
of
the
word
is
set
forth
,
2
Cor.
10.
4
,
5.
The
word
in
the
original
signifieth
to
work
with
a
kind
of
irresistable
efficacy
.
Doct.
1.
The
Lord
doth
usually
bless
with
success
the
pains
of
those
Ministers
,
whose
life
and
conversation
doth
prove
exemplary
for
piety
unto
the
flock
,
and
an
ornament
unto
the
Gospel
which
they
Preach
:
for
,
Pauls
pains
,
whose
life
and
conversation
was
such
(
as
is
formerly
held
forth
)
were
blessed
with
that
measure
of
success
among
the
Thessalonians
,
as
he
seeth
reason
to
thank
the
Lord
for
it
:
for
this
cause
also
thank
we
God
.
2.
As
a
Minister
may
sometimes
reflect
with
joy
upon
the
fruit
of
his
labours
,
among
the
Lords
people
:
So
he
should
beware
in
so
doing
to
sacrifice
unto
his
own
drag
and
net
,
1
Cor.
15.
10.
but
ought
to
ascribe
the
praise
of
all
his
success
unto
God
,
who
alone
doth
teach
his
people
to
profit
,
Isaiah
48.
17.
for
,
Paul
reflecteth
upon
his
success
with
thanksgiving
to
God
:
for
this
cause
also
thank
we
God
.
3.
Though
it
be
matter
of
thanksgiving
to
God
from
a
Minister
,
that
he
himself
hath
obtained
grace
to
discharge
his
duty
faithfully
,
whatever
be
his
success
among
a
people
,
seeing
in
that
case
he
is
alwayes
a
sweet
savour
unto
God
,
2
Cor.
2.
15.
yet
a
tender
hearted
servant
of
Christ
doth
never
find
his
heart
so
much
inlarged
in
this
duty
of
thanksgiving
,
and
all
restraints
so
fully
taken
off
which
might
discourage
him
in
it
,
as
when
the
Lord
is
pleased
to
bless
his
faithful
diligence
with
fruit
and
success
among
the
people
of
his
charge
:
for
,
Paul
doth
then
find
himself
inlarged
most
to
this
duty
,
when
his
assiduous
pains
did
get
an
answerable
return
of
fruitfulness
:
for
this
cause
also
thank
we
God
.
4.
It
is
a
great
incouragement
,
whether
for
Ministers
or
private
Christians
,
to
bear
burthen
by
prayer
and
thanksgiving
unto
God
with
and
for
others
,
of
whom
it
may
be
in
charity
presumed
that
they
are
dealing
earnestly
with
God
for
themselves
:
for
,
he
saith
,
we
also
thank
God
.
The
particle
also
,
implyes
,
they
themselves
were
making
Conscience
of
this
duty
and
therefore
he
and
his
associates
did
discharge
it
the
more
heartily
.
5.
Our
hearts
should
be
disposed
to
,
and
kept
in
such
a
frame
for
duties
of
Gods
immediate
worship
,
and
especially
for
speaking
to
God
in
prayer
or
praise
,
that
when
ever
occasion
is
offered
,
and
the
Lord
doth
call
us
to
it
we
may
be
alwayes
in
a
readiness
to
close
with
it
:
for
,
Paul
did
thank
God
without
ceasing
,
that
is
,
he
was
alwayes
ready
for
it
,
and
when
occasion
offered
did
go
about
it
.
6.
The
Scripture
in
hand
doth
point
at
some
steps
,
wherein
people
must
walk
,
who
would
have
the
Gospel
blessed
with
success
upon
them
.
1.
As
the
word
of
God
,
and
chiefly
the
Gospel
Preached
by
sent
Ministers
,
is
the
ordinary
means
of
converting
sinners
to
God
:
So
they
who
would
be
converted
by
it
must
lend
an
attentive
ear
to
hear
it
,
and
carefully
wait
upon
such
occasions
of
hearing
it
as
God
doth
offer
:
for
Paul
speaking
of
the
means
of
their
conversion
and
fruitfulness
,
saith
,
The
word
of
God
which
ye
heard
of
us
.
2.
They
must
seriously
ponder
and
meditate
upon
the
word
heard
,
and
especially
bring
it
to
the
proof
,
whether
it
be
the
word
of
God
or
not
,
otherwise
bare
hearing
cannot
profit
:
for
,
saith
he
,
ye
received
the
word
which
ye
heard
of
us
.
See
the
Exposition
.
3.
As
the
word
of
God
delivered
by
his
sent
Ministers
doth
still
remain
Gods
word
;
speak
it
who
will
,
Matth.
23.
2
,
3.
or
let
men
think
of
it
what
they
will
,
Ezek.
2.
4
,
5.
the
nature
of
the
word
is
nothing
altered
:
So
the
man
who
would
have
the
word
blessed
with
success
unto
him
,
must
labour
to
settle
himself
in
this
perswasion
,
that
the
word
delivered
from
Scripture
is
the
word
of
the
eternal
God
:
And
,
indeed
,
after
an
accurate
search
,
it
will
be
found
to
be
so
,
by
the
consent
of
all
its
parts
,
though
written
at
divers
times
and
several
hands
,
by
the
fulfilling
of
its
prophesies
,
the
majesty
and
simplicity
of
its
stile
,
the
and
wonderful
efficacy
of
it
in
changing
mens
hearts
,
the
malice
of
Satan
against
it
in
all
ages
,
and
yet
the
Lords
wonderful
preserving
of
it
,
&c.
for
,
Paul
affirms
it
to
be
Gods
word
,
and
that
they
after
search
had
found
it
to
be
so
:
ye
received
it
not
as
the
word
of
men
,
but
(
as
it
is
in
truth
)
as
the
word
of
God
.
4.
When
a
man
is
thus
perswaded
,
that
the
word
delivered
from
Scripture
is
no
humane
invention
,
but
the
word
of
God
,
he
may
receive
and
entertain
it
as
his
word
,
trembling
at
threatnings
,
Isa.
66.
2.
rejoycing
at
and
imbracing
promises
,
Heb.
11.
13.
yielding
obedience
to
precepts
,
Act.
4.
6.
and
submitting
with
patience
to
sharpest
reproofs
,
1
Sam.
3.
18.
for
that
is
to
receive
the
word
as
Gods
word
,
and
such
a
receiving
is
the
ordinary
consequent
of
the
forementioned
perswasion
:
for
,
they
being
perswaded
it
was
Gods
word
,
did
receive
and
by
faith
embrace
it
:
ye
received
it
,
saith
he
,
not
as
the
word
of
man
but
as
the
word
of
God
.
5.
When
a
man
hath
thus
received
and
imbraced
the
word
,
he
must
labour
to
prove
his
so
doing
,
by
making
it
appear
that
the
word
hath
wrought
effectually
,
and
over
the
belly
of
all
impediments
,
a
mighty
and
gracious
change
in
him
from
sin
to
holiness
:
and
the
word
,
so
received
by
faith
,
is
alwayes
attended
with
such
efficacy
in
those
who
receive
it
:
It
is
the
power
of
misbelief
in
hearers
,
which
maketh
so
much
Preaching
to
so
little
purpose
:
for
saith
he
,
which
,
to
wit
,
the
word
so
received
,
effectually
worketh
also
,
not
in
all
,
but
in
you
that
believe
.
Ver.
14.
For
ye
,
brethren
,
became
followers
of
the
Churches
of
God
,
which
in
Judea
are
in
Christ
Jesus
:
for
ye
also
have
suffered
like
things
of
your
own
Countrymen
,
even
as
they
have
of
the
Jews
.
He
proveth
what
he
spoke
of
the
success
of
his
Ministry
,
and
efficacy
of
the
word
among
them
,
from
their
constancy
and
patience
under
sharp
sufferings
for
truth
;
which
,
for
their
incouragement
and
comfort
,
he
doth
set
forth
under
a
comparison
of
likes
or
equals
,
to
this
sense
,
that
they
were
followers
or
made
conform
to
the
Christian
Churches
in
Judea
,
here
called
the
Churches
in
Judea
which
are
in
Christ
,
who
are
thereby
distinguished
from
the
Jewish
Synagogues
,
who
held
themselves
for
Churches
of
God
,
but
rejected
Christ
:
The
ground
of
which
conformity
and
likeness
he
sheweth
did
lye
in
this
,
that
they
,
the
Christian
Church
at
Thessalonica
,
had
for
the
same
truth
endured
and
suffered
the
like
evils
and
hardships
,
and
with
the
same
constancy
and
courage
,
from
their
own
Countrymen
and
fellow
Citizens
,
even
as
the
Christian
Jews
had
endured
and
suffered
from
the
obdured
Jews
at
home
in
Judea
,
Heb.
10.
32
,
33
,
34.
Doct.
1.
So
effectual
and
powerful
in
working
is
the
word
of
truth
,
that
it
makes
the
imbracers
of
it
endure
the
greatest
hardships
and
sharpest
sufferings
for
love
to
it
,
rather
than
to
deny
it
a
testimony
when
God
calls
for
it
:
for
,
he
gives
this
as
an
instance
of
the
efficacy
of
the
word
,
that
they
became
followers
of
the
Churches
of
God
in
suffering
for
truth
.
2.
There
is
not
a
more
convincing
evidence
that
the
word
of
God
is
received
as
it
ought
,
and
of
its
supernatural
efficacy
in
those
who
do
receive
it
,
than
that
it
works
a
conformity
in
them
with
others
in
that
which
is
good
,
and
especially
in
bearing
afflictions
and
sufferings
for
truth
with
Christian
courage
and
patience
as
they
ought
:
for
,
among
all
others
,
he
pitcheth
on
this
one
evidence
,
that
they
had
received
the
word
aright
,
and
that
it
had
wrought
effectually
in
them
,
even
that
they
became
followers
of
the
Churches
of
God
,
in
their
couragious
and
Christian
carriage
,
under
sufferings
for
truths
sake
.
3.
As
every
errour
and
imperfection
in
a
Church
doth
not
presently
unchurch
them
,
nor
provoke
the
Lord
to
withdraw
his
special
and
powerful
influence
,
which
is
necessary
for
actuating
the
graces
of
his
Spirit
in
them
,
and
for
making
them
fruitful
in
good
works
:
So
we
ought
diligently
to
distinguish
the
sinful
failings
and
praise-worthy
practices
,
both
of
persons
and
Churches
,
that
we
neither
imitate
them
in
what
is
evil
,
nor
yet
under
a
pretence
of
hatred
to
their
evil
,
neglect
to
follow
and
imitate
those
things
in
them
which
are
truly
good
:
for
,
though
the
Christian
Churches
in
Judea
were
in
some
things
extreamly
tenacious
of
the
Ceremonial
Law
now
abolished
,
Act.
21.
yet
they
got
the
name
of
true
Churches
,
and
were
honoured
of
God
to
be
eminent
sufferers
for
truth
,
and
the
Church
at
Thessalonica
did
imitate
them
in
their
Christian
suffering
,
though
not
in
their
sinful
failings
:
ye
became
followers
of
the
Churches
of
God
in
Judea
,
for
ye
have
suffered
like
things
.
4.
It
is
no
small
encouragement
and
comfort
to
the
Lords
people
under
a
suffering
lot
that
nothing
doth
befall
them
but
what
is
common
to
men
,
yea
to
the
best
and
choicest
of
Gods
Saints
and
servants
,
and
that
the
Lord
doth
try
them
with
nothing
but
that
wherein
some
of
his
eminent
worthies
have
ridden
the
ford
before
them
:
for
,
Paul
comforts
them
under
their
sufferings
from
this
,
that
they
had
the
Churches
in
Judea
for
their
precedents
,
yea
and
,
as
it
is
v.
15.
Christ
himself
,
his
Prophets
and
Apostles
,
ye
became
followers
of
the
Churches
of
God
in
Judea
:
for
ye
have
suffered
like
things
.
5.
As
it
addeth
no
small
weight
unto
a
suffering
lot
,
that
those
of
our
nearest
relations
are
most
instrumental
in
it
;
So
such
is
the
fury
of
a
persecuting
spirit
that
when
men
are
judicially
given
up
of
God
unto
it
,
they
break
all
natural
and
civil
bonds
,
and
prove
unnatural
Beasts
and
Tigers
towards
those
of
their
most
near
relations
,
who
dare
not
deny
the
truth
which
they
do
persecute
:
for
,
the
Churches
both
in
Judea
and
Thessalonica
were
persecuted
by
their
Countrymen
,
which
made
their
sufferings
the
more
weighty
:
The
word
signifieth
men
of
one
Nation
,
Tribe
,
or
Company
.
Ver.
15.
Who
both
killed
the
Lord
Jesus
,
and
their
own
Prophets
,
and
have
persecuted
us
;
and
they
please
not
God
,
and
are
contrary
to
all
men
.
16.
Forbidding
us
to
speak
to
the
Gentiles
,
that
they
might
be
saved
,
to
fill
up
their
sins
alway
:
for
the
wrath
is
come
upon
them
to
the
uttermost
.
The
Apostle
having
occasionally
mentioned
the
persecution
raised
by
the
Jews
,
in
all
places
where
they
had
power
,
against
the
Gospel
,
doth
see
it
necessary
not
only
further
to
comfort
those
suffering
Thessalonians
,
by
shewing
that
Christ
and
the
Prophets
had
formerly
suffered
,
and
they
the
Apostles
did
presently
suffer
no
less
than
they
:
but
also
to
prevent
their
stumbling
at
the
Gospel
upon
this
ground
,
that
the
Jews
who
in
former
times
were
Gods
only
people
did
so
much
oppose
it
.
Which
he
doth
,
first
,
by
taking
off
their
deceiving
vizard
,
or
mask
,
of
being
Gods
only
people
,
under
which
they
lurked
and
made
themselves
terrible
to
all
their
opposites
,
&
by
making
them
appear
in
their
own
colours
,
while
he
reckoneth
out
seven
horrid
crimes
,
whereof
the
body
of
that
people
,
made
up
of
Parents
and
Children
in
several
succeeding
generations
,
were
guilty
:
As
1.
they
killed
,
with
great
barbarity
and
cruelty
(
as
the
word
doth
signifie
)
Jesus
Christ
,
who
was
the
Lord
of
glory
,
1
Cor.
2.
8.
and
their
Lord
,
to
whom
they
owed
subjection
and
homage
.
2.
They
killed
with
the
same
barbarity
the
holy
Prophets
,
called
here
their
own
,
because
they
were
of
their
own
Nation
,
and
sent
with
a
peculiar
message
to
them
.
3.
They
persecuted
,
banished
and
drave
away
(
as
the
word
doth
signifie
)
Paul
and
the
rest
of
the
Apostles
.
4.
They
pleased
not
God
,
they
neither
had
his
favour
,
nor
cared
much
for
it
;
Their
woful
way
displeased
him
exceedingly
.
5.
They
were
contrary
,
and
enemies
unto
all
men
,
to
wit
,
in
so
far
as
they
hindered
the
course
of
the
Gospel
,
by
which
alone
salvation
is
brought
to
lost
mankind
,
Tit.
2.
11.
This
is
contained
,
v.
15.
Their
sixth
crime
was
their
violent
hindering
(
as
the
word
rendred
forbidding
doth
signifie
)
the
Apostles
to
speak
,
or
preach
,
to
wit
,
the
Gospel
,
unto
the
Gentiles
,
and
consequently
obstructing
,
so
far
as
in
them
lay
,
the
salvation
almost
of
all
the
world
.
The
last
crime
with
which
they
are
charged
is
,
That
however
they
did
not
intend
any
such
thing
,
yet
by
committing
those
and
many
other
such
mischiefs
,
they
did
alwayes
,
and
without
intermission
fill
up
their
sins
,
that
is
,
carry
on
their
wickedness
to
such
a
measure
and
height
,
as
God
had
decreed
to
permit
them
to
come
at
,
without
stop
or
hinderance
,
before
he
did
inflict
deserved
judgement
.
See
the
like
phrase
to
this
sense
,
Gen.
15.
6.
Matth.
23.
32.
and
having
thus
reckoned
out
their
crimes
,
he
doth
further
prevent
all
stumbling
at
the
Gospel
,
that
might
arise
from
their
opposition
to
it
,
by
shewing
that
as
the
wrath
of
God
had
already
begun
to
seise
upon
them
,
by
hardning
them
judicially
in
sin
(
for
he
speaks
in
the
preterit
time
,
to
denote
that
this
wrath
was
already
begun
:
)
So
it
should
pursue
and
surprize
them
suddenly
and
unexpectedly
,
(
as
the
word
rendered
come
doth
imply
,
)
and
that
to
the
uttermost
,
without
all
mitigation
,
or
to
the
end
(
as
the
word
in
the
original
doth
read
,
)
which
speaks
the
continuance
of
their
Judgement
,
until
Jerusalem
,
wherein
the
great
part
of
the
Jews
were
at
that
time
providentially
assembled
,
was
taken
,
sacked
and
destroyed
by
the
Romans
;
after
which
the
Jews
have
hitherto
been
no
more
a
people
,
but
scattered
abroad
through
the
face
of
the
earth
.
For
confirming
this
sense
of
the
words
see
Dan.
9.
26.
with
Matth.
23.
38.
From
v.
15.
Learn
1.
As
it
doth
much
imbitter
a
suffering
lot
,
when
those
who
are
Satans
instruments
in
it
do
go
disguised
under
a
mask
of
piety
and
zeal
for
truth
:
So
it
is
no
less
comfort
and
incouragement
to
Christs
suffering
servants
,
when
that
deceiving
mask
is
taken
off
their
persecutors
,
and
they
are
made
to
appear
in
their
blackest
colours
,
and
to
be
what
they
really
are
,
profane
enemies
to
God
,
under
a
pretext
of
friendship
to
him
:
for
,
because
it
was
one
of
the
most
bitter
ingredients
in
all
their
sufferings
,
that
they
had
their
rise
from
the
Jews
,
who
were
in
reputation
for
Gods
only
people
,
therefore
doth
Paul
discover
them
to
be
but
profane
Atheists
:
who
both
killed
the
Lord
Jesus
,
&c.
2.
It
is
a
choice
and
excellent
cordial
to
keep
a
Christian
from
fainting
under
his
sharpest
tryals
,
to
call
to
mind
the
sore
sufferings
of
the
Lord
Christ
,
who
did
willingly
(
John
10.
18.
)
endure
much
more
for
us
than
we
can
endure
for
him
,
Rom.
5.
6
,
7
,
8.
and
by
his
sufferings
hath
not
only
cast
us
a
Coppy
,
1
Pet.
2.
21.
but
also
sanctified
ours
,
and
taken
the
gall
and
wormwood
of
deserved
wrath
out
of
our
cup
before
we
be
made
to
drink
it
,
Joh.
16.
33.
for
,
Paul
doth
put
them
in
mind
of
Christs
sufferings
,
thereby
to
hearten
those
Thessalonians
under
theirs
:
who
both
killed
the
Lord
Jesus
.
3.
That
the
wise
and
holy
Lord
hath
decreed
to
permit
sin
,
and
that
God
doth
make
mans
sin
turn
about
to
his
own
glory
and
his
peoples
good
,
doth
no
wayes
excuse
the
sinner
or
make
him
guiltless
,
and
that
because
he
sinneth
willingly
,
and
nor
to
fulfil
the
Lords
decree
,
whereof
he
is
ignorant
,
Jer.
23.
18.
or
to
promove
that
good
intended
by
God
,
but
to
satisfie
some
one
or
other
of
his
own
sinful
lusts
,
and
to
vent
his
spleen
and
enmity
against
the
Lord
,
Isa.
10.
7
,
&c.
for
,
though
it
was
determined
before
by
God
that
Christ
should
dye
,
Act.
4.
28.
and
though
lost
sinners
could
not
otherwise
be
saved
,
Act.
4.
12.
yet
the
actors
and
instruments
in
his
death
,
are
here
charged
as
horrid
sinners
in
that
act
:
who
both
killed
the
Lord
Jesus
.
4.
Accession
to
sin
by
counsel
,
procurement
,
or
any
other
way
,
doth
make
the
person
who
is
so
accessory
guilty
of
the
sin
,
as
if
he
were
an
immediate
actor
of
it
:
for
,
though
it
was
the
Romans
who
were
the
immediate
actors
,
both
Judge
(
Matth.
27.
2
,
26.
)
and
executioners
(
Matth.
27.
27.
)
in
Christs
death
,
and
not
the
Jews
,
John
18.
31.
yet
because
their
malicious
accusations
,
Luk.
23.
10.
and
importunate
intreaties
with
Pilate
,
Luk.
23.
18
,
21.
did
procure
it
,
Therefore
are
they
here
charged
as
guilty
of
it
:
who
both
killed
the
Lord
Jesus
.
5.
There
is
no
sin
so
old
,
which
is
not
(
if
not
repented
of
and
pardoned
,
Isa.
43.
25.
)
in
recent
memory
with
God
:
for
,
the
Lord
doth
here
remember
that
long
agoe
by-past
guiltiness
in
killing
their
own
Prophets
.
6.
The
sins
of
Parents
are
imputed
to
Children
,
when
Children
continue
to
walk
in
their
Fathers
steps
,
and
that
because
they
do
in
that
case
by
their
practice
approve
what
their
Parents
did
,
and
in
effect
proclaim
that
if
they
had
lived
in
the
dayes
of
their
Fathers
,
they
would
have
done
the
same
,
Matth.
23.
29.
for
,
here
,
the
present
generation
of
the
Jews
are
charged
with
the
sin
of
their
Parents
,
who
killed
the
Prophets
,
and
that
because
they
walked
in
their
steps
,
by
killing
the
Lord
Jesus
and
persecuting
the
Apostles
:
who
killed
—
their
own
Prophets
.
7.
So
ungrate
is
man
,
and
such
an
enemy
to
his
own
mercies
,
that
being
left
unto
himself
he
will
not
fail
,
not
only
to
refuse
an
offer
of
friendship
and
peace
with
God
,
but
also
to
requite
evil
for
good
unto
those
who
labour
with
them
to
accept
it
:
And
as
it
hath
been
the
lot
of
Gods
publick
Ministers
in
all
ages
,
to
receive
such
a
meeting
from
those
to
whom
they
are
sent
;
So
they
ought
to
resolve
to
meet
with
such
a
requital
yet
:
for
,
though
Christ
the
Lord
,
the
Prophets
and
Apostles
did
come
to
the
Jews
with
that
offer
,
yet
they
both
killed
the
Lord
Jesus
,
and
their
own
Prophets
,
and
have
persecuted
us
,
saith
Paul
.
8.
There
are
some
sins
,
and
especially
enmity
to
God
and
his
work
,
which
often
run
as
it
were
in
a
blood
from
Parent
to
Child
through
many
generations
,
the
Lord
in
justice
so
permitting
and
ordering
,
that
he
may
visit
the
sins
of
the
Fathers
upon
the
Children
,
Exod.
20.
5.
and
punish
Godless
Parents
in
their
more
Godless
posterity
,
Psal.
109.
13.
for
,
this
sin
became
hereditary
,
and
in
a
kind
transient
from
one
generation
to
another
among
the
Jews
.
The
former
generations
killed
their
own
Prophets
,
and
the
present
hath
persecuted
us
,
saith
Paul
.
9.
As
God
is
highly
displeased
with
opposers
and
persecutors
of
a
Godly
Ministry
.
So
a
persecuting
spirit
,
when
men
are
given
up
unto
it
,
in
progress
of
time
doth
waste
the
Conscience
,
eat
up
all
tender
respect
to
God
and
his
service
,
and
rendreth
men
in
the
end
very
Atheists
:
for
,
this
follows
upon
their
persecuting
a
sent
Ministry
,
They
please
not
God
,
that
is
,
God
was
not
pleased
with
them
,
neither
did
they
care
to
please
him
.
10.
Where
the
fear
of
God
is
not
,
there
cannot
be
due
respect
to
man
,
and
accordingly
as
men
do
loose
the
reins
unto
impiety
against
the
Lord
,
so
do
they
by
little
and
little
lose
all
sense
of
common
humanity
,
until
at
last
,
if
the
Lord
restrain
not
,
they
prove
wholly
barbarous
,
very
Ishmaels
,
their
hand
against
every
man
,
and
every
mans
hand
against
them
:
for
,
upon
their
not
caring
to
please
God
,
they
became
contrary
to
all
men
.
From
v.
16.
Learn
1.
As
the
Gospel
findeth
all
men
in
a
condition
lost
by
nature
,
and
is
the
only
means
appointed
of
God
for
bringing
lost
man
unto
a
state
of
salvation
by
Christ
,
the
attaining
whereof
should
be
the
great
end
proposed
by
all
who
Preach
it
:
So
there
can
be
no
such
evidence
of
an
hostile
mind
in
any
against
all
mankind
,
as
to
impede
and
forcibly
forbid
the
Preaching
of
this
Gospel
,
and
thereby
to
seek
the
destruction
not
only
of
the
body
,
which
other
enemies
rest
satisfied
with
,
but
also
of
the
immortal
soul
:
for
,
he
gives
this
as
an
evidence
of
their
enmity
to
all
men
,
they
did
forbid
us
,
saith
he
,
to
speak
to
the
Gentiles
,
and
shews
that
the
end
of
the
doctrine
of
the
Gospel
,
and
their
aim
in
preaching
it
,
was
,
that
they
might
be
saved
.
2.
When
men
do
wilfully
reject
the
offer
of
salvation
themselves
,
they
do
not
usually
rest
until
they
first
envy
and
at
last
maliciously
oppose
the
embracing
of
it
by
others
:
If
they
do
not
enter
themselves
,
neither
will
they
suffer
others
:
for
,
the
Jews
who
rejected
Christ
and
the
Gospel
themselves
did
forbid
the
Apostles
to
speak
unto
the
Gentiles
that
they
might
be
saved
.
3.
When
men
do
enter
once
a
course
of
sin
,
and
advance
some
steps
in
it
,
they
cannot
well
retire
,
but
(
except
the
Lord
restrain
or
work
a
gracious
change
)
one
sin
will
make
way
for
another
,
until
the
inslaved
sinner
be
carried
on
to
the
greatest
height
of
sin
and
wickedness
that
his
utmost
power
and
ability
can
reach
:
for
,
the
Jews
being
once
ingaged
in
a
course
of
persecution
were
never
quiet
,
but
sinned
alwayes
,
that
is
,
made
daily
progress
in
wickedness
to
fill
up
their
sins
alway
.
4.
The
providence
of
God
prescribeth
bounds
,
as
unto
all
things
,
Eph.
1
—
11.
so
unto
mens
sins
,
There
being
a
certain
measure
of
sinning
condescended
upon
by
God
,
for
Nations
,
Families
or
Persons
with
whom
God
hath
a
controversie
,
beyond
which
they
cannot
pass
,
and
to
which
they
shall
come
,
before
the
Lord
take
course
with
them
:
for
,
the
filling
up
of
their
sins
,
here
spoken
of
,
is
to
be
understood
with
respect
had
to
that
measure
,
condescended
upon
in
Gods
secret
decree
and
purpose
:
—
to
fill
up
their
sins
alway
.
5.
That
the
Lord
gives
way
unto
Godless
sinners
to
run
on
in
wickedness
without
controul
or
check
,
doth
come
from
no
respect
,
but
hatred
to
them
,
The
Lord
permitting
them
so
to
do
that
their
measure
of
sinning
being
the
sooner
filled
up
,
the
more
unexpected
wrath
and
destruction
from
the
Lord
may
seise
upon
them
:
for
,
the
Apostle
shews
that
Gods
intention
in
giving
way
to
all
their
former
wickedness
was
to
fill
up
their
sins
alway
.
6.
When
the
former
sins
of
a
Person
,
Family
or
Nation
,
have
justly
provoked
the
Lord
in
his
wrath
to
harden
them
,
and
give
them
up
judicially
to
satisfie
their
own
hearts
Lusts
,
and
to
follow
,
without
controle
from
him
,
whatever
their
Godless
profane
heart
shall
suggest
to
them
,
In
such
a
case
,
they
prove
remediless
,
and
cannot
choose
but
add
sin
〈◊〉
sin
,
until
the
Lord
one
way
or
other
take
some
course
with
them
:
for
,
so
was
it
with
the
Jews
being
given
over
of
God
they
filled
up
their
sin
alway
,
untill
wrath
did
come
upon
them
to
the
uttermost
.
7.
The
Lord
doth
keep
a
kind
of
proportion
betwixt
his
wrath
and
the
sins
of
an
impenitent
people
,
so
that
as
they
go
on
in
sinning
and
will
not
be
impeded
,
until
they
come
to
that
height
and
measure
,
further
than
which
they
cannot
go
:
So
doth
the
Lord
give
way
to
his
wrath
and
makes
it
pursue
them
,
until
it
destroy
,
consume
and
make
a
full
and
final
end
of
them
:
for
,
thus
was
it
with
the
Jews
,
they
filled
up
their
sin
alway
,
and
Gods
wrath
came
upon
them
to
the
uttermost
,
or
,
to
the
end
.
8.
The
more
eminent
mercies
and
favours
from
God
a
people
or
person
have
lived
under
and
enjoyed
,
the
more
signal
Judgements
shall
they
be
surprized
with
,
in
case
of
their
continued
abuse
of
,
and
ingratitude
for
such
excellent
receipts
:
for
,
the
Lord
in
the
point
of
mercy
and
favour
dealt
so
with
the
Jews
as
he
did
not
with
any
people
,
Psal.
147.
19
,
20.
and
because
of
their
ingratitude
they
are
made
examples
of
Gods
wrath
and
Judgement
:
—
the
wrath
is
come
upon
them
to
the
uttermost
.
Ver.
17.
But
we
,
brethren
,
being
taken
from
you
for
a
short
time
,
in
presence
,
not
in
heart
,
endeavoured
the
more
abundantly
to
see
your
face
with
great
desire
.
In
the
second
part
of
the
Chapter
,
the
Apostle
,
in
further
pursuance
of
his
●ain
scope
,
which
is
to
make
them
cleave
unto
th●
doctrine
Preached
by
him
,
doth
relate
unto
them
that
solicitous
care
and
most
intimate
affection
,
he
yet
had
of
them
and
to
them
:
and
he
falleth
upon
and
prosecutes
this
purpose
,
in
a
kind
of
Apologie
for
his
absence
from
them
,
which
he
excuseth
,
first
,
from
his
earnest
desire
and
purpose
he
had
to
see
them
before
now
.
And
1.
he
expresseth
the
cause
of
his
earnest
desire
,
to
wit
,
his
sudden
removal
;
being
driven
away
from
them
unexpectedly
,
or
in
the
instant
of
an
hour
(
as
the
words
rendred
,
for
a
short
time
,
do
well
read
,
and
is
most
agreeable
to
the
history
,
Act.
17.
10.
)
which
his
suddain
removal
occasioned
him
no
less
grief
than
that
of
a
tender
father
,
when
bereft
of
his
orphan
Children
(
as
the
word
rendred
taken
from
you
doth
imply
)
whence
it
came
to
pass
that
though
his
bodily
presence
was
by
force
and
violence
taken
from
them
,
yet
he
had
left
his
heart
and
affection
with
them
.
Next
he
expresseth
his
desire
and
purpose
it self
to
this
sense
,
that
the
greater
his
grief
was
for
his
removal
from
them
,
his
endeavour
or
resolute
fervent
purpose
to
see
them
(
as
the
word
implyeth
)
together
with
his
continued
and
active
desire
(
as
the
word
rendred
desire
doth
signifie
)
were
so
much
the
more
vehement
.
Doct.
1.
A
tender
walker
will
labour
to
approve
himself
(
though
chiefly
—
2
Tim.
2.
15.
yet
)
not
only
to
God
,
by
making
conscience
of
every
duty
;
but
also
to
man
,
so
that
he
cannot
willingly
lye
under
the
suspicion
of
a
neglected
duty
,
but
will
labour
as
he
can
have
access
to
clear
himself
of
it
:
for
,
Paul
conceiving
they
might
have
suspected
he
had
sinfully
neglected
his
duty
in
giving
them
a
visit
,
when
he
ought
and
might
,
he
doth
here
clear
himself
of
that
neglect
:
for
we
,
brethren
,
being
taken
from
you
,
&c.
2.
The
society
,
presence
,
and
mutual
fellowship
of
the
Lords
people
among
themselves
,
doth
prove
most
sweet
and
advantageous
,
and
especially
the
presence
and
fellowship
of
the
flock
is
most
acceptable
unto
a
Pastor
,
whose
pains
the
Lord
hath
blessed
among
them
;
for
,
Pauls
labours
were
blessed
unto
the
Thessalonians
,
and
therefore
his
absence
from
them
was
so
grievous
to
him
,
and
their
presence
so
much
desired
by
him
:
But
we
being
taken
from
you
,
&c.
3.
It
is
therefore
no
little
piece
of
Satans
work
and
business
to
mar
the
comfort
of
any
such
fellowship
,
not
only
by
working
strife
,
division
and
prejudice
among
them
while
they
are
together
,
Act.
15.
39.
but
also
by
procuring
one
way
or
other
,
their
scattering
into
divers
places
,
so
that
they
cannot
enjoy
that
mutual
fellowship
which
gladly
they
would
:
for
,
saith
Paul
,
we
were
taken
from
you
for
a
short
time
;
and
this
by
Satans
procurement
as
the
following
verse
doth
shew
.
4.
So
great
delight
hath
a
Godly
Pastor
to
converse
among
his
flock
,
that
even
necessitated
absence
from
them
,
occasioned
by
persecution
or
other
wayes
,
will
be
grievous
to
him
:
So
was
it
with
Paul
,
whose
necessitated
removal
from
the
Thessalonians
was
no
less
grievous
,
than
a
Fathers
removal
from
his
destitute
Orphans
,
as
the
word
implyeth
,
which
is
rendred
being
taken
from
you
.
5.
It
is
the
duty
and
wisdom
of
the
Lords
people
to
make
good
use
of
the
company
and
pains
of
godly
and
faithful
Ministers
,
seeing
unexpectedly
,
in
a
moment
,
and
twinkling
of
an
eye
they
may
be
deprived
of
them
:
for
,
Paul
was
taken
from
them
for
a
short
time
,
or
in
a
short
time
,
the
instant
of
an
hour
,
as
the
word
doth
read
.
6.
It
is
no
small
comfort
unto
the
Lords
people
under
their
saddest
dissipation
and
scattering
,
that
however
they
cannot
enjoy
the
bodily
presence
one
of
another
,
yet
they
may
be
present
one
with
another
in
heart
and
affection
,
by
minding
one
anothers
case
,
2
Cor.
7.
3.
by
being
suitably
affected
with
it
,
Heb.
13.
3.
and
not
only
praying
to
God
for
,
but
also
by
all
lawful
means
procuring
the
good
one
of
another
,
Col.
4.
12.
for
,
though
Paul
was
taken
from
them
in
presence
,
yet
not
in
heart
.
7.
Where
desires
after
good
are
fervent
,
and
such
as
they
ought
,
they
will
be
accompanied
with
fixed
endeavours
and
purposes
to
get
them
accomplished
:
a
desire
that
comes
not
up
the
length
of
an
endeavour
and
purpose
,
is
not
worthy
the
name
of
a
praise-worthy
desire
,
but
of
the
sluggards
raw
and
coldryf
with
,
Prov.
21.
25.
for
,
Pauls
great
desire
to
see
them
,
had
endeavours
or
fixed
purposes
joyned
with
it
:
we
endeavoured
to
see
your
face
with
great
desire
.
8.
True
grace
and
gracious
affections
of
love
,
desire
,
hope
,
hatred
,
&c.
the
more
they
are
opposed
,
they
grow
the
more
fervent
,
all
contrary
opposition
being
but
as
Oyle
,
or
a
little
water
cast
upon
a
flame
,
which
maketh
it
burn
the
more
:
for
,
the
more
that
Paul
was
stopped
from
coming
to
them
,
he
endeavoured
the
more
abundantly
to
see
their
face
with
great
desire
.
Ver.
18.
Wherefore
we
would
have
come
unto
you
(
even
I
Paul
)
once
and
again
,
but
Satan
hindred
us
.
He
excuseth
his
absence
secondly
,
and
doth
further
acquaint
them
with
his
solicitous
care
of
them
,
by
shewing
,
first
,
that
he
and
his
associates
,
in
whose
name
he
doth
write
all
along
,
but
it
seems
especially
he
himself
not
only
desir'd
and
purposed
to
give
them
a
visit
,
but
also
did
once
and
again
,
that
is
,
divers
times
enterprise
to
fulfil
his
purpose
:
(
for
,
the
word
rendred
we
would
must
be
taken
for
such
an
enterprize
,
and
not
for
a
naked
desire
,
seeing
he
had
such
a
desire
always
,
and
not
only
once
and
again
)
and
secondly
by
shewing
that
Satan
had
hindred
him
to
fulfil
his
enterprize
,
either
by
stirring
up
some
to
lay
snares
for
him
in
the
way
,
as
Act.
23.
12
,
&c.
or
by
raising
new
troubles
in
other
Churches
,
which
required
Pauls
presence
.
Doct.
1.
It
doth
not
sufficiently
assoile
a
man
of
neglect
of
duty
that
he
hath
had
some
desire
after
it
,
and
purposes
to
set
about
it
,
except
those
desires
and
purposes
have
been
seconded
by
active
and
resolute
enterprizes
,
to
get
them
fulfilled
and
performed
:
for
,
Pauls
desires
and
purposes
were
followed
with
such
enterprizes
:
wherefore
we
would
have
come
unto
you
.
2.
Neither
will
it
yet
assoile
him
that
he
hath
once
set
about
his
duty
,
and
upon
the
first
discovery
of
an
impediment
and
hinderance
presently
retired
,
and
cast
by
all
further
care
of
it
;
But
where
there
is
a
fervent
and
honest
desire
after
duty
,
there
should
be
a
renewing
of
enterprizes
and
endeavours
even
after
many
disappointments
,
until
either
their
desire
be
fulfilled
,
or
at
least
it
be
made
to
appear
that
the
Lord
hath
otherwayes
determined
,
1
Sam.
16.
1.
compared
with
4.
for
,
Paul
thinks
it
not
sufficient
to
excuse
his
not
coming
,
from
this
only
that
he
had
a
fervent
desire
,
and
accordingly
had
enterprized
once
to
come
,
but
addeth
,
we
would
have
come
to
you
once
and
again
,
that
is
,
often
.
3.
The
Lord
,
for
good
and
wise
reasons
,
may
suffer
his
people
so
far
to
engage
in
a
business
,
as
once
and
again
to
enterprize
it
,
having
cleared
their
way
for
doing
so
much
,
and
yet
having
tryed
their
obedience
in
that
far
,
afterwards
cast
in
,
or
suffer
to
be
cast
in
,
some
invincible
stop
or
let
to
mar
them
from
throughing
it
;
In
which
case
he
accepts
the
will
for
the
deed
,
and
a
serious
enterprize
for
full
performance
,
1
King
.
8.
18
,
19.
for
,
the
Lord
did
clear
Pauls
way
to
attempt
a
Voyage
to
Thessalonica
often
,
and
yet
permitted
Satan
to
lay
in
a
stop
:
we
would
have
come
once
and
again
,
but
Satan
hindred
us
.
4.
It
is
the
duty
of
Saints
to
surcease
from
that
which
otherwayes
were
a
duty
,
when
God
doth
call
them
to
surcease
from
it
,
and
consequently
for
the
time
doth
make
it
no
duty
,
either
by
giving
them
other
more
necessary
work
,
or
by
making
some
inevitable
hazard
to
their
own
life
appear
in
that
work
,
without
any
advantage
but
with
much
prejudice
to
Religion
and
the
work
of
God
:
for
,
Paul
upon
Satan
his
casting
in
,
through
Gods
permission
,
some
one
or
both
of
those
impediments
,
he
delayes
his
Voyage
to
Thessalonica
,
which
otherwayes
was
a
duty
:
we
would
have
come
once
and
again
,
but
Satan
hindred
us
.
5.
As
the
Child
of
God
can
no
sooner
enterprize
that
which
is
really
good
,
but
usually
he
doth
as
soon
meet
with
some
impediment
;
So
whoever
be
the
means
or
instruments
for
impeding
us
in
the
way
of
duty
,
the
Devil
himself
through
Gods
permission
is
the
prime
Author
of
that
woful
work
,
and
all
others
do
but
fight
under
his
Banner
:
for
,
though
other
means
were
doubtless
accessary
to
Pauls
stay
,
yet
Satan
hindred
us
,
saith
he
.
6.
When
once
the
Godly
are
by
Satans
craft
or
malice
disjoyned
,
or
separate
,
whether
in
place
,
affection
or
judgement
,
the
same
Satan
doth
bend
his
wit
to
hinder
their
re-uniting
and
meeting
together
again
in
one
:
So
great
an
enemy
is
he
to
that
rich
advantage
,
which
may
be
attained
in
and
by
the
Communion
of
Saints
:
for
,
saith
Paul
,
we
would
have
come
unto
you
,
but
Satan
hindred
us
.
Ver.
19.
For
what
is
our
hope
,
or
joy
,
or
crown
of
rejoycing
?
are
not
even
ye
in
the
presence
of
our
Lord
Jesus
Christ
at
his
coming
?
He
doth
here
give
a
reason
of
his
desire
,
purpose
,
and
frequently
reiterated
attempt
to
come
and
see
them
;
and
thereby
doth
also
shew
how
highly
he
esteemed
of
them
,
while
by
proponing
a
question
(
to
shew
how
pathetick
he
was
in
his
affection
to
them
)
and
by
answering
it
himself
,
he
declareth
,
1.
They
were
his
hope
,
Christ
is
indeed
the
only
ground
and
foundation
of
our
hope
,
1
Tim.
1.
1.
by
whose
merit
and
intercession
we
expect
to
obtain
the
good
thing
hoped
for
,
chap.
5.
9
,
10.
but
they
were
only
a
strengthning
incouragement
to
his
hope
,
in
so
far
as
their
conversion
,
by
his
Ministry
,
was
a
speaking
evidence
,
among
other
things
,
of
his
right
to
the
promised
reward
of
glory
,
Dan.
12.
3.
And
2.
in
the
same
sense
he
calleth
them
his
joy
,
because
Gods
goodness
to
them
,
and
bestowed
on
them
by
the
means
of
his
Ministry
,
did
already
in
part
,
and
was
more
fully
afterwards
in
Heaven
to
furnish
him
with
matter
of
joy
in
God
.
And
3.
his
Crown
,
or
Ornament
,
and
a
crown
of
rejoycing
,
or
of
glorious
boasting
,
for
which
he
had
matter
of
glorying
in
Christ
,
and
eternal
rejoycing
and
glory
was
to
be
freely
recompensed
to
him
by
God
:
See
2
Tim.
4.
8.
And
therefore
in
his
answer
to
the
question
,
he
sheweth
they
were
to
be
all
those
unto
him
,
not
so
much
in
this
life
,
as
at
Christs
second
coming
in
the
great
day
,
whose
sight
and
presence
then
should
make
the
Thessalonians
to
be
that
to
Paul
which
he
expected
from
them
.
Doct.
1.
As
we
ought
to
speak
and
think
of
Heaven
and
glory
,
not
drily
and
warshly
,
but
with
an
open
mouth
and
inlarged
heart
,
thereby
to
testifie
unto
our selves
or
others
,
that
we
believe
the
reality
of
what
Scripture
speaketh
to
that
purpose
:
So
the
more
we
think
and
speak
of
that
subject
as
we
ought
,
our
faith
and
sense
thereof
will
grow
,
and
rise
by
degrees
unto
a
greater
height
:
for
,
Paul
speaking
of
that
Heavenly
glory
,
speaks
affectionately
of
it
,
and
his
speech
concerning
it
doth
rise
by
degrees
,
while
he
mentioneth
it
first
under
the
name
of
hope
,
next
of
joy
,
thirdly
of
a
crown
of
rejoycing
:
For
what
is
our
hope
,
or
joy
,
or
crown
of
rejoycing
?
2.
A
faithful
Minister
doth
take
an
argument
for
his
present
or
future
rejoycing
,
not
so
much
from
the
worth
or
dignity
of
the
office
it self
,
as
from
the
blessing
of
God
upon
the
faithful
imploying
of
his
talents
in
that
office
:
for
,
Paul
doth
promise
unto
himself
matter
of
joy
and
rejoycing
,
not
from
this
that
he
was
an
Apostle
,
or
Minister
,
but
that
they
were
gained
to
God
by
his
Ministry
:
for
what
is
our
hope
,
or
joy
,
or
crown
of
rejoycing
?
are
not
even
ye
?
3.
Though
unregenerate
men
be
sometimes
made
use
of
by
God
as
Ministers
,
for
converting
of
sinners
,
Mat.
7.
22.
who
already
have
their
reward
,
because
they
do
all
they
do
to
be
seen
of
men
,
Matth.
6.
2.
yet
when
a
Minister
hath
first
made
sure
his
own
right
to
Heaven
through
the
blood
of
Christ
,
he
may
expect
that
the
more
his
labours
have
been
blessed
of
God
for
converting
souls
,
he
shall
have
the
more
of
joy
and
glory
at
Christs
second
coming
:
for
,
Paul
affirmeth
that
they
,
as
being
converted
by
his
Ministry
,
should
bring
some
accession
to
his
joy
and
rejoycing
then
,
while
he
saith
,
are
not
even
ye
in
the
presence
of
our
Lord
Jesus
Christ
,
at
his
coming
?
4.
As
a
Minister
may
sometimes
lawfully
commend
the
good
he
seeth
in
people
,
so
he
should
beware
lest
he
so
commend
them
as
to
flatter
them
,
or
cry
them
up
as
singular
and
above
others
,
who
are
equally
deserving
:
for
,
the
Apostle
in
commending
them
as
those
by
whom
he
should
have
matter
of
joy
,
saith
,
are
not
even
ye
?
the
word
may
read
are
not
also
ye
,
to
wit
,
as
other
Churches
,
so
that
he
doth
not
make
them
singular
.
5.
It
is
the
presence
of
Christ
,
a
sight
of
him
,
and
of
interest
in
him
by
faith
or
sense
,
which
maketh
the
presence
of
our
graces
,
or
of
any
good
done
by
us
,
to
afford
us
matter
of
comfort
,
joy
or
boasting
,
seeing
it
is
he
alone
in
whom
the
imperfection
of
our
good
are
covered
,
1
Cor.
1.
30.
and
by
whom
that
wrath
and
curse
,
which
would
have
spoiled
our
mirth
eternally
,
is
quite
removed
,
Gal.
6.
13.
for
,
he
implyeth
it
would
be
Christs
presence
which
should
make
them
his
joy
and
crown
,
while
he
saith
,
are
not
even
ye
in
the
presence
of
our
Lord
Jesus
Christ
,
at
his
second
coming
.
6.
Though
the
Lord
Christ
doth
manifest
himself
in
some
measure
unto
his
own
,
while
they
are
here
on
earth
,
Joh.
14.
23.
yet
the
full
and
through
discovery
of
him
is
reserved
until
his
second
coming
:
we
see
him
now
but
through
a
glass
,
but
then
face
to
face
,
with
such
a
sight
as
shall
make
us
throughly
like
him
,
1
Joh.
3.
2.
even
our
vile
bodies
shall
be
transformed
by
him
,
and
made
like
his
own
most
glorious
body
,
Phil.
3.
21.
for
,
he
conjoyneth
Christs
presence
and
his
second
coming
,
because
his
presence
shall
shine
most
brightly
then
:
are
not
even
ye
in
the
presence
of
our
Lord
Jesus
Christ
at
his
second
coming
.
Ver.
20.
For
ye
are
our
glory
and
joy
.
He
repeats
,
with
an
asseveration
,
what
he
presently
shewed
they
would
serve
for
unto
him
at
Christs
second
coming
,
and
this
to
declare
both
the
certainty
of
the
thing
in
it self
,
and
the
perswasion
which
he
had
of
it
,
while
he
saith
,
for
,
or
truly
(
as
the
word
is
sometime
rendred
)
ye
are
our
glory
and
joy
.
Hence
,
Learn
,
our
faith
and
hope
of
interest
in
glory
when
it
is
attained
,
and
especially
when
it
is
accompanyed
with
some
foretastings
of
the
sweetness
of
it
,
should
be
not
only
once
,
but
frequently
reacted
and
avowed
,
hereby
to
assure
our
hearts
the
more
that
our
faith
is
real
and
no
delusion
,
and
consequently
to
fit
us
for
rejecting
all
contrary
tentations
,
when
we
shall
be
assaulted
with
them
afterwards
:
for
,
Paul
doth
again
rejoycingly
repeat
the
confidence
he
had
of
joy
and
glory
at
Christ
second
coming
,
while
he
saith
,
Truly
ye
are
our
glory
and
joy
.
CHAP.
III.
IN
the
first
part
of
this
Chapter
,
he
doth
further
excuse
his
long
absence
,
from
that
signal
evidence
of
his
affection
,
v.
1.
in
sending
Timotheus
to
confirm
and
comfort
them
,
v.
2.
and
having
taken
occasion
hence
to
speak
somewhat
for
their
establishment
against
fainting
under
affliction
,
because
affliction
is
the
common
lot
of
the
Godly
,
v.
3.
and
he
had
forewarned
them
of
all
,
which
had
yet
come
,
v.
4.
he
repeateth
what
he
spoke
of
his
sending
Timotheus
to
prevent
their
defection
,
v.
5.
In
the
second
part
of
the
Chapter
he
doth
further
conyince
them
of
his
ardent
affection
towards
them
,
by
shewing
what
good
tydings
Timotheus
had
returned
from
them
,
v.
6.
and
what
effects
they
had
produced
in
him
,
as
comfort
,
v.
7
,
8.
great
joy
,
v.
9.
with
assiduous
and
earnest
prayer
to
God
on
their
behalf
,
v.
10.
In
the
third
part
of
the
Chapter
he
breaks
forth
in
a
fervent
prayer
to
God
for
them
,
seeking
,
1.
A
successful
journey
toward
them
,
v.
11.
2.
Growth
and
increase
in
the
grace
of
love
,
v.
12.
3.
Establishment
in
holiness
,
with
the
pacifying
of
their
hearts
and
consciences
,
v.
13.
Ver.
1.
WHerefore
when
we
could
no
longer
forbear
,
we
thought
it
good
to
be
left
at
Athens
alone
.
The
Apostle
,
being
yet
further
to
excuse
his
long
absence
from
them
,
and
joyntly
therewith
to
express
that
solicitous
care
which
he
had
of
them
,
by
his
sending
Timotheus
unto
them
,
he
doth
first
in
this
verse
express
the
cause
inwardly
moving
him
to
send
him
,
to
wit
,
his
fervent
affection
towards
them
,
which
was
such
that
when
he
could
not
longer
forbear
,
or
(
as
the
word
signifieth
)
endure
and
suffer
,
to
wit
,
the
heavy
weight
of
his
earnest
desire
to
see
them
,
and
of
his
perplexing
fear
concerning
them
,
he
thought
good
,
or
(
as
the
word
doth
signifie
)
had
an
unexpressible
affection
rather
to
be
left
alone
in
the
midst
of
all
his
tribulations
at
Athens
,
(
whither
he
was
driven
out
of
Berea
by
the
fury
of
the
Jews
,
Act.
17.
15.
)
than
that
they
should
be
longer
destitute
of
one
to
supply
his
absence
among
them
in
their
great
need
and
hazard
:
whereby
he
did
prefer
their
good
in
a
manner
to
his
own
.
Doct.
1.
Though
the
hypocritical
desires
of
wicked
men
after
good
are
easily
quenched
,
at
the
first
appearance
of
real
or
apprehended
difficulties
,
Prov.
26.
13.
yet
the
sincere
desires
of
the
Godly
are
not
so
;
but
the
more
they
are
opposed
they
are
the
more
inflamed
,
and
prove
the
more
vehement
:
for
,
Pauls
sincere
desire
to
see
the
Thessalonians
grew
so
vehement
,
that
he
could
not
longer
bear
or
endure
the
weight
of
it
,
and
that
because
it
was
opposed
chap.
2.
v.
18.
as
it
appears
by
the
illative
particle
wherefore
:
wherefore
when
we
could
not
longer
forbear
.
2.
There
can
be
no
more
pressing
weight
upon
an
holy
heart
,
than
strong
convictions
of
a
duty
necessary
to
be
gone
about
by
him
for
the
Churches
good
,
and
the
Lords
seeming
to
stand
in
his
way
and
to
keep
him
up
from
the
performance
of
it
.
This
is
such
a
weight
that
though
the
tender
Christian
may
stand
under
it
for
a
time
,
yet
what
through
fear
of
some
controversie
which
the
Lord
by
crossing
him
may
be
pursuing
against
him
,
Numb.
20.
12.
with
Deut.
3.
25
,
26.
and
what
through
grief
for
Gods
dishonour
and
the
Churches
hurt
,
by
reason
that
the
duty
lyeth
undone
,
1
Cor.
4.
18
,
19.
it
proveth
almost
insupportable
at
length
:
And
where
it
is
thus
,
it
argueth
a
tender
frame
of
heart
:
for
,
Paul
being
convinced
it
was
his
duty
to
visit
this
Church
,
and
being
long
impeded
from
it
,
doth
look
upon
his
disappointment
as
an
unsupportable
weight
:
when
we
could
not
longer
forbear
,
or
endure
and
bear
this
weight
.
3.
Holy
submission
and
patience
under
cross
dispensations
,
by
which
the
Child
of
God
is
retarded
in
the
way
of
duty
,
do
no
way
abolish
,
but
are
well
consistent
with
a
fervent
desire
and
earnest
endeavour
,
by
all
lawful
means
to
prosecute
that
duty
wherein
he
is
crossed
:
Submission
indeed
removeth
fretting
impatience
,
Act.
21.
14.
but
it
quickneth
holy
desires
and
diligence
:
for
,
Paul
,
who
as
he
reverenced
God
in
all
cross
dispensations
,
Phil.
4.
11.
and
so
doubtless
also
in
this
,
doth
yet
use
his
utmost
diligence
to
compass
the
duty
wherein
he
was
crossed
,
and
for
that
end
he
thought
good
to
be
left
at
Athens
alone
,
by
sending
Timotheus
to
supply
his
absence
.
4.
Where
there
is
love
unfeigned
,
and
a
sincere
desire
after
the
Churches
good
,
it
will
make
the
man
indued
with
it
postpone
his
own
good
and
comfort
unto
theirs
,
to
wit
,
his
own
temporal
good
to
their
spiritual
,
1
Cor.
8.
18.
yea
his
own
conveniency
to
their
necessity
,
both
in
things
temporal
and
spiritual
,
as
here
Pauls
sincere
and
ardent
affection
to
their
good
,
made
him
spoile
himself
of
all
good
company
,
and
willing
to
be
left
at
Athens
alone
.
5.
As
in
all
duties
,
so
especially
in
duties
of
kindness
to
Christs
afflicted
members
,
it
is
not
so
much
to
be
attended
what
we
do
,
as
from
what
inward
principle
we
are
acted
:
And
particularly
,
the
more
of
cheerfulness
and
hearty
affection
goeth
along
with
our
duty
,
it
is
the
more
praise-worthy
and
accepted
both
by
God
and
man
:
and
where
there
is
sincere
love
,
what
will
it
make
a
man
not
do
,
endure
or
cheerfully
suffer
for
the
good
of
the
party
loved
?
for
,
Pauls
love
to
them
made
him
cheerfully
and
willingly
deprive
himself
of
all
good
company
for
their
sake
,
and
the
worth
and
acceptableness
of
what
he
did
for
them
lyeth
in
this
,
that
he
did
it
willingly
:
we
thought
good
saith
he
,
or
had
an
eager
affection
and
good
will
to
be
left
at
Athens
alone
.
Ver.
2.
And
sent
Timotheus
our
brother
and
minister
of
God
,
and
our
fellow
labourer
in
the
Gospel
of
Christ
,
to
establish
you
,
and
to
comfort
you
concerning
your
faith
.
He
doth
next
shew
what
his
fervent
affection
had
moved
him
to
do
for
them
,
and
for
what
end
he
did
it
.
He
had
sent
Timotheus
unto
them
;
and
that
he
might
shew
his
respect
to
them
in
the
worth
of
him
whom
he
had
sent
,
he
doth
commend
Timotheus
from
three
Epithetes
,
as
being
,
first
,
a
brother
,
the
usual
epithete
of
Christians
,
Act.
11.
29.
because
they
are
born
of
God
,
John
13.
their
one
Father
in
Christ
,
Eph.
4.
6.
2.
A
minister
of
God
,
because
of
his
office
to
Preach
the
Gospel
,
2
Tim.
4.
2.
3.
Pauls
fellow-labourer
,
because
he
was
his
joynt-collegue
in
the
Gospel
,
that
is
,
in
Preaching
the
Gospel
.
And
the
end
why
he
did
then
send
him
,
was
first
,
to
confirm
or
underprop
them
,
(
as
the
word
signifieth
)
to
wit
,
lest
they
had
been
either
drawn
from
the
truth
by
deceitful
reasonings
,
Col.
2.
8.
or
driven
from
it
by
force
of
persecution
,
Matth.
10.
22.
Secondly
to
comfort
them
,
the
word
signifieth
both
to
exhort
and
comfort
,
and
he
was
sent
for
both
,
not
only
to
comfort
them
under
their
sad
sufferings
,
but
also
to
exhort
them
unto
constancy
notwithstanding
of
them
.
Now
the
thing
which
he
was
mainly
to
confirm
them
in
,
and
by
exhortation
to
press
upon
them
,
is
their
faith
,
that
is
,
their
firm
assent
and
adhering
to
the
truths
of
the
Gospel
.
Doct.
1.
Holy
desire
and
fervent
love
to
duty
is
most
ingenious
and
witty
to
find
out
wayes
for
discharging
the
duty
,
even
when
all
ordinary
access
to
it
doth
seem
to
be
obstructed
:
for
,
love
and
desire
in
Paul
to
confirm
and
comfort
these
Thessalonians
in
their
need
,
makes
him
find
out
a
way
to
do
that
by
another
,
which
he
could
no
wayes
do
himself
:
And
sent
Timotheus
—
to
establish
you
.
2.
Church-guides
,
or
judicatories
,
who
are
charged
with
the
oversight
of
several
Congregations
,
where
they
cannot
in
person
officiate
themselves
are
not
exonered
by
sending
forth
unto
the
Lords
Vineyard
any
who
may
be
had
,
except
they
employ
the
fittest
,
and
such
of
whom
there
are
grounds
of
hope
,
that
,
through
the
Lords
help
he
may
carry
on
the
work
for
which
he
is
sent
:
for
,
Paul
not
being
able
to
go
himself
,
sends
not
every
one
,
but
a
man
every
way
fitted
for
the
work
,
even
Timotheus
a
brother
,
&c.
3.
As
Ministers
,
especially
they
who
are
of
elder
standing
,
and
best
known
in
the
Church
,
are
bound
to
give
their
deserved
testimony
unto
others
of
the
Lords
servants
,
for
gaining
them
respect
and
credit
among
the
people
of
their
charge
:
So
then
is
a
Minister
sufficiently
qualified
and
worthy
to
be
commended
as
a
compleat
Minister
,
when
first
he
is
a
man
in
all
appearance
truly
pious
,
for
,
Paul
commendeth
Timothy
from
this
,
he
was
a
brother
.
2.
When
he
is
painful
and
laborious
about
his
masters
work
:
Timotheus
was
a
labourer
.
3.
When
he
is
a
lover
of
unity
,
and
entertaineth
peace
with
others
of
his
masters
servants
,
striving
to
work
with
them
,
Phil.
1.
27.
and
not
against
them
,
in
a
way
of
his
own
separate
from
them
:
Timotheus
was
a
fellow-labourer
.
And
4.
When
he
is
a
lover
of
truth
,
as
well
as
of
peace
,
and
studyeth
unity
but
in
so
far
,
as
it
thwareth
not
with
vertue
:
for
,
he
is
commended
as
a
fellow-labourer
in
the
Gospel
of
Christ
.
Doct.
4.
The
office
of
an
Evangelist
,
among
other
things
,
(
see
upon
Eph.
4.
11.
)
was
to
confirm
and
establish
in
the
faith
those
Churches
which
the
Apostles
had
already
planted
:
for
,
Timotheus
an
Evangelist
(
2
Tim.
4.
5.
)
was
sent
by
Paul
to
comfirm
and
establish
this
Church
in
the
faith
.
5.
Such
is
Satans
enmity
against
the
grace
of
faith
,
and
so
many
are
his
onsets
,
what
by
one
means
,
what
by
another
to
brangle
it
,
Luk.
22.
31
,
32.
as
knowing
therein
the
believers
great
strength
doth
lye
,
1
Joh.
5.
4.
that
even
the
strongest
faith
hath
need
of
confirmation
and
establishment
:
And
it
is
the
Godly
mans
wisdom
and
duty
,
in
trying
times
,
to
have
a
special
care
to
guard
his
faith
,
as
that
grace
which
not
only
Satan
striveth
to
shake
most
,
but
also
upon
the
stability
whereof
the
safety
,
strength
and
vigour
of
his
other
graces
depend
much
:
for
,
though
Paul
had
praised
their
faith
much
,
chap.
1.
8.
yet
he
sends
here
to
confirm
it
,
and
it
especially
more
than
any
other
of
their
graces
:
to
establish
you
concerning
your
faith
,
saith
he
.
6.
A
singular
means
for
strengthning
faith
under
sad
afflictions
and
tryals
is
for
Ministers
to
hold
out
,
and
people
to
embrace
those
excellent
comforts
,
which
the
word
of
truth
holds
forth
to
the
Lords
people
in
suffering
times
:
Our
standing
at
a
distance
from
,
and
questioning
our
interest
in
those
,
do
breed
discouragement
and
terrour
,
and
thereby
make
way
for
shameful
fainting
in
duty
,
and
foul
defection
from
truth
,
Heb.
12.
13.
for
,
Timotheus
was
sent
both
to
establish
and
comfort
them
concerning
their
faith
.
Ver.
3.
That
no
man
should
be
moved
by
these
afflictions
:
for
your selves
know
that
we
are
appointed
thereunto
.
He
doth
here
shew
,
1.
The
necessity
at
that
time
of
his
sending
Timotheus
to
establish
them
,
to
wit
,
the
prevention
of
an
apparent
hazard
,
lest
any
of
them
,
because
of
Pauls
or
their
own
afflictions
,
should
have
been
drawn
away
by
flattery
,
or
shaken
and
moved
from
truth
,
like
the
taile
of
a
dog
following
upon
his
master
(
as
the
word
signifieth
.
)
2.
And
because
the
same
hazard
did
yet
remain
in
part
,
he
useth
two
arguments
for
their
present
establishment
against
fainting
,
either
under
his
or
their
affliction
.
The
first
in
this
verse
to
this
purpose
,
They
themselves
knew
,
or
were
sufficiently
instructed
from
the
doctrine
of
the
Gospel
,
that
all
Christs
followers
,
Mark
8.
34.
and
chiefly
the
Apostles
,
1
Cor.
4.
9.
were
appointed
,
or
(
as
the
word
is
rendred
,
Luk.
2.
34.
)
set
as
a
mark
,
at
which
the
arrows
of
affliction
and
persecution
are
shot
.
Now
they
are
thus
appointed
and
set
as
a
mark
for
trouble
by
God
,
both
in
his
eternal
counsel
,
Rom.
8.
29.
and
in
his
actual
separating
them
from
the
world
by
converting
grace
,
1
Pet.
2.
21.
Doct.
1.
A
Ministers
care
should
be
extended
towards
all
and
every
one
of
his
charge
,
not
only
the
great
,
the
rich
,
the
strong
in
grace
,
and
eminent
,
but
even
to
the
poor
,
the
outwardly
base
,
contemptible
,
and
to
such
as
are
but
weak
,
even
babes
in
Christ
,
Heb.
5.
12
,
13.
and
this
,
as
at
all
times
,
so
especially
when
they
are
exercised
with
sharp
tryals
and
sore
afflictions
:
for
,
Pauls
care
was
thus
extended
towards
all
at
such
a
time
,
as
is
implyed
,
while
he
saith
,
That
no
man
should
be
moved
.
2.
The
Lords
faithful
servants
may
be
so
much
supported
by
grace
under
their
saddest
sufferings
,
as
that
their
fear
and
care
will
be
more
exercised
towards
others
of
the
Lords
people
,
and
about
the
possible
sinful
consequences
of
their
trouble
upon
others
,
than
any
thing
that
doth
concern
themselves
:
for
,
supponing
the
afflictions
here
spoken
of
to
be
Pauls
own
,
as
certainly
his
own
are
not
excluded
,
we
find
him
more
afraid
of
their
stumbling
,
than
careful
of
himself
:
That
no
man
,
saith
he
,
should
be
moved
at
these
afflictions
.
3.
As
Christians
under
afflictions
for
truth
are
in
hazard
to
be
shaken
,
brangled
and
tossed
to
and
fro
with
the
wind
of
strong
tentations
,
which
take
their
rise
from
thence
:
So
the
ordinary
tentations
wherewith
the
Tempter
doth
assault
afflicted
Christians
have
much
of
insinuating
flattery
in
them
,
while
he
seemeth
to
commiserate
their
present
case
,
and
promiseth
much
contentment
and
ease
if
they
step
but
a
little
aside
from
the
way
of
duty
for
attaining
to
an
outgate
:
for
,
the
word
rendred
to
be
moved
signifieth
to
be
shaken
as
a
dogs
taile
,
and
drawn
away
by
flattery
:
That
no
man
should
be
moved
by
these
afflictions
.
4.
So
much
ought
we
to
adore
and
reverence
the
Lords
supream
dominion
and
absolute
providence
,
as
presently
without
debate
to
stoop
and
imbrace
whatsoever
lot
is
measured
out
unto
us
by
it
:
for
,
he
perswades
them
to
endure
affliction
without
fainting
,
from
this
,
that
they
and
others
were
appointed
thereunto
by
God
.
5.
The
faith
of
this
,
that
the
Lord
hath
firmly
decreed
to
bring
his
followers
by
the
way
of
the
cross
to
their
crown
,
and
to
make
them
first
to
suffer
with
Christ
,
before
they
reign
with
him
,
is
an
excellent
remedy
to
stay
and
settle
the
believer
against
fainting
and
wavering
under
the
sorest
trouble
:
for
,
this
is
the
remedy
prescribed
here
by
Paul
:
for
we
are
appointed
thereunto
,
saith
he
.
6.
Scripture
comforts
under
afflictions
cannot
support
a
man
except
he
know
them
,
and
be
acquainted
with
them
;
and
ignorance
is
often
the
cause
of
our
great
impatience
:
for
,
he
makes
their
knowledge
of
Gods
appointment
necessary
in
order
to
their
drawing
comfort
from
it
:
for
,
saith
he
,
your selves
know
that
we
are
appointed
thereunto
.
Ver.
4.
For
verily
when
we
were
with
you
,
we
told
you
before
,
that
we
should
suffer
tribulation
,
even
as
it
came
to
pass
,
and
ye
know
.
He
confirmeth
here
what
he
said
,
of
their
knowing
that
Christians
are
appointed
and
called
to
undergo
a
suffering
lot
,
(
as
appeareth
by
the
causal
particle
for
)
and
withal
doth
add
a
second
argument
to
preserve
them
from
fainting
,
to
this
purpose
,
They
themselves
knew
,
and
could
bear
him
witness
,
that
when
he
was
among
them
at
Thessalonica
,
Act.
17.
1
,
&c.
he
had
foretold
them
that
both
he
and
they
were
to
meet
with
much
tribulation
from
their
oppressing
persecutors
:
which
prediction
was
now
made
out
and
verified
by
the
event
,
and
therefore
there
was
no
occasion
from
them
to
faint
because
of
affliction
,
seeing
they
were
so
timously
fore-warned
of
it
.
Doct.
1.
It
is
the
duty
of
Christs
Ministers
to
give
timous
warning
unto
the
Lords
people
of
tryals
and
hardships
,
which
they
cannot
choose
but
encounter
in
their
Christian
course
,
lest
otherwise
when
they
are
surprized
with
unexpected
trouble
,
they
repent
their
undertaking
and
succumb
,
Mark
14.
17.
for
,
Paul
did
timously
,
and
when
he
was
with
them
foretel
that
they
should
suffer
tribulation
.
2.
When
the
Lords
servants
have
an
open
door
to
Preach
the
Gospel
unto
a
people
,
they
ought
to
stir
their
time
,
and
instruct
their
hearers
in
all
necessary
truths
,
as
not
knowing
how
soon
the
door
may
be
shut
,
and
the
present
opportunity
of
doing
good
removed
,
Prov.
27.
4.
for
,
so
did
Paul
,
when
he
was
with
them
,
he
told
them
of
all
necessary
truths
,
and
of
this
in
particular
,
that
we
should
suffer
tribulation
,
saith
he
.
3.
That
the
Lords
people
have
had
timous
warning
from
the
word
of
truth
of
their
troubles
which
will
attend
them
in
their
Christian
course
,
it
ought
in
reason
to
keep
them
from
fainting
and
stumbling
at
a
cross
,
when
they
meet
with
one
:
for
,
this
is
the
Apostles
scope
in
this
verse
,
to
reason
them
up
to
a
couragious
frame
of
spirit
under
tribulation
,
because
he
had
told
them
before
of
it
.
4.
As
Ministers
ought
to
be
circumspect
in
their
predictions
,
foretelling
nothing
for
certain
but
what
the
word
of
truth
giveth
ground
to
believe
that
it
shall
undoubtedly
come
to
pass
;
lest
otherwise
,
when
the
event
doth
not
answer
the
prediction
,
their
Ministry
be
brought
unto
contempt
:
So
the
fulfilling
of
such
predictions
doth
strongly
confirm
the
truth
of
the
word
,
and
underprop
the
believer
in
the
faith
of
it
,
notwithstanding
of
any
sad
affliction
or
hardship
he
may
be
under
for
adhering
to
it
:
for
,
Paul
foretold
nothing
but
what
the
event
did
verifie
,
and
from
this
that
the
event
did
answer
his
prediction
,
he
doth
perswade
them
not
to
faint
,
but
to
adhere
to
truth
,
although
they
were
under
present
trouble
for
it
:
We
told
you
before
,
that
we
should
suffer
tribulation
,
even
as
it
came
to
pass
.
Ver.
5.
For
this
cause
when
I
could
no
longer
forbear
,
I
sent
to
know
your
faith
,
lest
by
some
means
the
tempter
have
tempted
you
,
and
our
labour
be
in
vain
.
The
Apostle
repeateth
what
he
spoke
,
v.
1.
and
2.
of
his
sending
Timotheus
,
and
expresseth
a
third
end
why
he
had
sent
him
(
for
other
two
were
mentioned
,
v.
2.
)
and
it
was
,
that
he
might
know
their
faith
,
or
their
constancy
in
the
faith
:
and
he
closeth
the
verse
by
giving
a
reason
why
he
desired
so
much
to
know
their
faith
,
to
wit
,
a
twofold
fear
,
1.
Lest
Satan
,
who
is
here
called
the
tempter
,
(
as
being
that
eminent
tempter
)
had
taken
occasion
from
their
present
affliction
for
truth
,
to
tempt
them
one
way
or
other
to
make
defection
from
it
,
and
2.
Lest
they
had
yielded
to
the
tempter
,
which
is
not
expressed
,
but
implyed
in
that
,
which
would
have
followed
upon
their
defection
,
to
wit
,
the
loss
of
Paul's
labour
in
Preaching
the
Gospel
among
them
,
which
in
that
case
would
have
been
in
vain
and
useless
as
to
them
,
though
not
to
himself
,
2
Cor.
2.
15
,
16.
Doct.
1.
The
care
of
an
honest
Minister
towards
the
people
of
his
charge
doth
extend
it self
not
only
to
their
first
conversion
,
and
the
drawing
them
out
of
nature
to
a
state
of
grace
;
but
also
to
their
perseverance
in
that
state
:
for
,
Paul
after
he
had
been
instrumental
in
converting
the
Thessalonians
,
doth
yet
remain
solicitous
about
their
perseverance
:
And
therefore
I
sent
,
saith
he
,
to
know
your
faith
.
2.
A
faithful
Minister
doth
not
think
himself
exonered
when
he
hath
discharged
his
duty
before
the
people
,
but
will
remain
in
a
Christian
manner
solicitous
of
the
success
of
his
pains
among
the
flock
,
when
an
hireling
and
time-server
doth
not
much
trouble
himself
about
any
such
thing
,
Joh.
10.
12.
for
,
Paul
from
this
solicitous
care
doth
send
to
know
their
faith
,
and
the
fruit
of
his
labours
among
them
.
3.
There
is
an
holy
jealousie
in
Christian
love
,
whereby
though
it
believe
the
best
,
1
Cor.
13.
7.
yet
it
feareth
the
worst
,
that
all
lawful
means
may
be
made
use
of
to
prevent
it
:
for
Paul
from
love
doth
fear
,
lest
the
tempter
had
tempted
them
,
and
his
labour
be
in
vain
.
4.
As
it
is
Satans
trade
to
tempt
,
and
to
tempt
all
men
,
good
and
bad
,
Luk.
22.
31.
Eph.
2
—
2.
by
all
means
,
2
Cor.
11.
3.
at
all
times
,
1
Pet.
5.
8.
and
to
all
evil
,
2
Thes.
2.
10.
So
he
omitteth
no
occasion
of
exercising
this
his
woful
trade
with
advantage
,
2
Cor.
2.
11.
and
more
particularly
he
takes
advantage
of
those
cross
dispensations
,
by
which
the
Lord
doth
exercise
his
people
,
to
make
them
cast
at
truth
and
piety
:
for
,
Paul's
▪
fear
lest
Satan
had
taken
occasion
from
their
trouble
to
tempt
them
,
implyeth
,
his
usual
way
is
to
tempt
on
such
an
occasion
:
Lest
by
some
means
the
tempter
have
tempted
you
.
5.
So
much
do
the
best
of
Saints
lye
open
to
Satans
temptations
,
and
so
ready
are
they
,
if
left
to
themselves
,
to
yield
when
tempted
,
that
a
faithful
Minister
will
have
reason
to
fear
,
to
watch
,
to
take
heed
to
himself
and
the
flock
,
so
long
as
there
is
a
tempter
to
tempt
:
for
,
Paul
doth
fear
lest
the
best
among
them
h●d
been
tempted
and
succumbed
:
lest
by
some
means
the
tempter
have
tempted
you
.
6.
Though
the
pains
and
labour
of
a
faithful
Minister
cannot
be
in
vain
as
to
God
,
who
doth
alwayes
gain
his
intent
,
Isa.
55.
10
,
11.
nor
yet
as
to
the
Minister
himself
,
whose
reward
is
with
the
Lord
,
Isa.
49.
4.
yet
as
to
the
people
who
make
not
use
of
his
pains
,
or
make
apostasie
from
that
seeming
good
which
once
they
attained
by
them
,
they
are
alwayes
in
vain
and
to
no
good
purpose
,
yea
a
snare
,
Isa.
28.
13.
and
shall
be
for
a
testimony
against
them
,
Mark
6.
11.
for
,
Paul
implyeth
so
much
as
that
if
they
had
yielded
to
the
tempter
and
made
apostasie
from
the
faith
,
his
labour
would
have
been
in
vain
among
them
.
Ver.
6.
But
now
when
Timotheus
came
from
you
unto
us
,
and
brought
us
good
tydings
of
your
faith
and
charity
,
and
that
ye
have
good
remembrance
of
us
alwayes
,
desiring
greatly
to
see
us
,
as
we
also
to
see
you
.
In
the
second
part
of
the
Chapter
,
the
Apostle
being
,
in
order
to
their
further
establishment
in
the
truth
,
to
express
yet
more
of
his
fervent
affection
towards
them
,
which
was
drawn
out
by
Timotheus
his
return
from
them
,
he
doth
,
first
,
in
this
verse
shew
what
Timotheus
did
report
of
them
,
when
he
had
returned
to
Paul
being
now
at
Corinth
,
as
it
appears
from
Act.
18.
1.
with
5.
(
though
he
was
at
Athens
when
he
sent
him
,
v.
1.
)
and
the
summ
of
this
report
in
general
is
called
good
tydings
,
he
brought
us
good
tydings
,
It
is
the
same
word
in
the
original
which
signifieth
to
Preach
the
Gospel
,
because
the
thing
reported
was
the
fruit
and
effect
of
the
Gospel
Preached
among
them
,
the
hearing
whereof
was
as
the
Preaching
of
it
over
again
unto
Paul
.
2.
Those
good
tydings
in
particular
were
the
report
he
made
,
1.
Of
their
faith
,
or
,
of
their
stedfastness
in
the
faith
,
2.
Of
their
love
,
or
sanctified
practice
according
to
both
tables
of
the
law
flowing
from
faith
,
for
love
is
the
fulfilling
of
the
Law
,
Gal.
6.
2.
3.
Of
their
special
love
and
respect
to
Paul
,
made
evident
,
1.
By
their
good
remembrance
of
him
,
or
that
respective
mention
which
they
made
of
his
labour
,
diligence
and
his
whole
Ministerial
carriage
among
them
,
and
that
alwayes
when
they
had
occasion
to
speak
of
him
.
2.
By
their
earnest
desire
to
see
him
,
The
word
in
the
Original
signifieth
such
a
desire
as
is
,
in
a
kind
,
impatient
of
delays
.
And
lest
he
had
seemed
hereby
to
have
reflected
upon
himself
,
who
had
so
long
delayed
to
satisfie
their
longing
desire
,
he
adds
in
the
close
,
that
his
desire
was
no
less
ardent
to
see
them
,
though
he
was
hindred
without
any
default
of
his
,
chap.
2.
18.
Doct.
1.
An
Evangelist
,
one
of
the
extraordinary
officers
in
the
new
Testament
,
did
herein
among
other
things
differ
from
an
ordinary
Minister
,
he
was
not
tyed
unto
any
charge
,
but
being
sent
out
by
the
Apostles
to
water
such
Churches
as
they
had
planted
,
(
see
v.
2.
)
he
did
there
remain
,
not
constantly
,
but
for
a
certain
time
,
until
the
Apostles
should
have
further
work
for
him
elsewhere
:
for
,
Timotheus
being
sent
to
Thessalonica
by
Paul
did
not
reside
there
,
but
returned
within
a
little
to
be
disposed
of
by
Paul
as
he
thought
good
:
But
now
when
Timotheus
came
from
you
unto
us
.
2.
The
Lord
doth
powerfully
overrule
and
turn
about
the
deepest
designs
of
Satan
against
his
work
to
the
furtherance
of
it
,
as
if
they
had
been
purposely
contrived
for
that
end
:
for
,
Satan
by
hindering
Paul
to
go
to
Thessalonica
,
chap.
2.
18.
got
no
advantage
but
detriment
,
in
so
far
as
when
Paul
was
converting
souls
to
God
,
first
at
Athens
,
next
at
Corinth
,
Timotheus
was
confirming
the
Church
at
Thessalonica
:
when
Timotheus
came
from
you
unto
us
,
which
supponeth
he
had
been
with
them
,
and
Satan
could
not
hinder
that
.
3.
That
the
work
of
Gods
grace
doth
thrive
among
a
people
is
good
tydings
from
them
,
and
such
good
tydings
may
be
had
even
from
persecuted
Christians
:
for
,
those
were
the
tydings
which
Timotheus
did
report
from
this
persecuted
Church
,
and
they
are
called
good
tydings
:
he
brought
us
good
tydings
of
your
faith
,
&c.
4.
The
Lords
way
with
his
work
and
people
doth
often
soare
so
high
above
all
probable
means
,
that
it
disappoints
and
abundantly
refutes
our
anxious
,
and
sometimes
misbelieving
fears
:
So
was
it
here
v.
5.
he
feared
they
had
yielded
to
the
tempter
in
his
absence
from
them
at
a
time
of
so
great
need
,
but
now
he
finds
it
was
otherwise
,
the
Lord
having
supplyed
the
want
of
Paul
by
some
other
way
:
He
brought
us
good
tydings
of
your
faith
and
charity
.
5.
The
best
tydings
which
can
be
reported
of
any
,
is
that
he
is
a
believer
in
Jesus
Christ
,
a
maintainer
of
charity
and
good
works
in
his
own
practice
,
and
one
that
accounteth
highly
of
the
faithful
servants
of
Jesus
Christ
:
And
as
all
those
three
are
alwayes
conjoyned
,
so
nothing
almost
worth
the
hearing
can
be
reported
of
any
,
in
whom
all
or
any
of
those
are
wanting
:
for
,
the
good
tydings
which
he
reported
were
,
of
your
faith
and
charity
and
that
ye
have
good
remembrance
of
us
,
saith
Paul
.
6.
Though
none
who
are
truly
Godly
ought
to
be
excluded
from
our
special
love
,
yet
some
may
justly
challenge
a
choice
room
in
our
affections
above
others
,
according
to
our
special
interest
in
them
,
and
stricter
tye
unto
them
by
nature
,
1
Tim.
5.
4.
by
cohabitation
,
1
Tim.
5.
8.
by
favours
received
from
them
,
1
Sam.
18.
1.
by
their
greater
usefulness
in
the
work
of
God
,
2
Sam.
18.
3.
and
because
of
a
greater
measure
of
Gods
grace
shining
in
them
:
for
,
they
made
evident
their
special
love
unto
Paul
beyond
others
,
by
their
good
remembrance
of
him
,
and
desire
to
see
him
.
7.
Among
all
those
who
may
justly
claim
,
and
do
most
easily
obtain
a
choise
room
in
the
child
of
God
his
affections
above
others
,
a
gracious
Minister
whom
the
Lord
hath
made
instrumental
for
his
conversion
is
with
the
first
:
for
,
Paul
had
been
an
instrument
of
their
conversion
,
and
therefore
he
shareth
most
deeply
in
their
love
:
and
that
ye
have
good
remembrance
of
us
,
saith
he
.
8.
As
Christian
love
doth
vent
it self
in
speaking
the
best
of
the
party
loved
;
so
it
differeth
much
as
to
this
effect
,
from
popular
applause
,
Christian
love
is
a
constant
friend
,
but
popular
applause
is
most
uncertain
,
Matth.
21.
9.
with
27.
22
,
23.
for
,
herein
did
they
evidence
their
Christian
affection
to
Paul
that
they
had
good
remembrance
of
him
always
.
9.
Christian
love
,
and
especially
that
which
is
betwixt
a
faithful
Pastor
and
a
gracious
people
of
his
charge
,
doth
earnestly
long
to
evidence
it self
in
Christian
fellowship
for
the
mutual
comfort
and
spiritual
advantage
of
both
the
parties
,
Rom.
1.
11
,
12.
for
,
so
did
their
love
to
Paul
,
and
his
to
them
:
desiring
greatly
to
see
us
,
as
we
also
to
see
you
,
saith
he
.
Ver.
7.
Therefore
,
brethren
,
we
are
comforted
over
you
in
all
our
affliction
and
distress
,
by
your
faith
.
The
Apostle
,
in
prosecution
of
the
former
scope
,
doth
next
shew
what
effects
these
good
tidings
had
wrought
in
him
,
they
are
in
number
four
,
The
first
whereof
is
comfort
,
expressed
here
to
this
purpose
,
That
whereas
his
mind
was
otherwise
oppressed
and
perplexed
with
fear
,
v.
5.
he
was
now
comforted
,
or
recreated
over
them
,
or
by
what
he
heard
of
them
,
and
especially
by
their
faith
,
or
by
the
testimony
which
he
heard
of
it
.
Which
effect
of
comfort
is
heightned
from
this
,
that
hereby
the
bitterness
of
all
the
affliction
and
distress
of
any
sort
(
for
therefore
is
it
expressed
in
two
words
)
whether
by-past
or
present
,
which
he
had
endured
either
with
them
,
or
after
his
removal
from
them
,
was
wonderfully
sweetned
.
Doct.
1.
Christian
love
doth
make
it self
evident
in
a
fellow
feeling
sympathie
with
the
case
of
those
to
whom
it
is
extended
,
and
the
more
there
is
of
love
,
there
will
be
the
more
Christian
sympathie
:
for
,
to
evidence
his
ardent
affection
towards
them
he
sheweth
how
he
sympathized
with
them
;
their
affliction
and
apparent
hazard
of
defection
did
perplex
him
,
v.
5.
and
good
tydings
from
them
did
comfort
him
:
Therefore
,
brethren
,
we
were
comforted
,
saith
he
.
2.
The
Lord
doth
usually
reward
a
tender
frame
of
spirit
in
bearing
burthen
with
the
Church
and
people
of
God
in
their
hazard
and
afflicted
case
,
by
giving
the
person
so
disposed
the
more
of
comfort
and
soul-ravishing
joy
arising
from
the
Churches
better
case
;
Those
only
who
mourn
with
Zion
are
priviledged
to
rejoice
with
her
,
Isa.
66.
10.
for
,
Paul
was
much
afflicted
with
their
hazard
,
v.
5.
and
now
he
is
much
comforted
,
having
heard
of
Gods
goodness
to
them
under
it
:
we
were
comforted
,
and
v.
8.
now
we
live
.
3.
The
Lord
doth
usually
exercise
his
dearest
children
with
vicissitude
of
contrary
affections
,
such
as
sorrow
and
joy
,
fear
and
freedom
of
mind
;
weeping
may
endure
for
a
night
,
but
joy
cometh
in
the
morning
,
Psal.
30.
6.
and
this
because
,
so
impotent
are
we
,
that
we
cannot
well
carry
a
full
measure
of
any
one
of
those
,
for
any
length
of
time
,
without
miscarrying
one
way
or
other
,
Psal.
30.
6
,
7.
for
,
Paul
was
so
exercised
;
before
he
was
perplexed
,
v.
5.
but
now
he
was
comforted
,
before
he
was
as
dead
,
but
now
,
we
live
,
saith
he
,
v.
8.
Doct.
4.
The
believers
joy
and
comfort
do
not
depend
upon
his
freedom
and
actual
deliverance
from
outward
or
inward
trouble
,
but
upon
the
Lords
comforting
presence
,
who
often
takes
occasion
from
his
kind
dealing
with
others
to
pour
in
upon
the
believers
spirit
so
full
a
measure
of
spiritual
joy
and
comfort
,
that
in
a
manner
the
bitterness
of
all
his
own
trouble
is
forgot
and
swallowed
up
in
the
sweetness
of
it
:
for
,
thus
was
it
with
Paul
:
We
were
comforted
over
you
in
all
your
affliction
and
distress
.
5.
From
this
,
that
he
expresseth
only
their
faith
as
the
rise
of
his
comfort
,
though
Timotheus
had
reported
of
their
other
graces
,
see
upon
v.
2.
doct.
5.
by
your
faith
,
saith
he
.
Ver.
8.
For
now
we
live
,
if
ye
stand
fast
in
the
Lord
.
He
doth
here
illustrate
and
confirm
what
he
spoke
of
his
comfort
,
as
appeareth
by
the
causal
particle
for
,
and
withall
express
the
second
effect
of
those
glad
tydings
to
this
purpose
,
That
if
,
or
seeing
(
as
the
word
may
read
)
they
stood
fast
,
or
were
couragiously
constant
(
as
the
word
implyeth
)
in
the
faith
,
whereby
they
were
united
to
the
Lord
Christ
,
he
was
thereby
made
to
live
,
that
is
,
of
a
cheerful
spirit
,
all
things
went
with
him
according
to
his
wish
,
for
men
are
said
in
a
sense
to
live
when
their
concernments
succeed
according
to
their
mind
,
and
somewhat
beyond
their
expectation
,
to
the
disappointment
of
their
fear
,
Gen.
45.
27.
Doct.
1.
To
rob
a
man
of
his
comfort
,
and
thereby
to
dead
his
sp●●its
,
and
make
his
life
bitter
,
is
a
kind
of
murther
in
Gods
esteem
,
for
it
takes
away
that
which
here
the
Apostle
doth
call
life
,
to
wit
,
the
cheerfulness
of
his
spirit
,
through
the
want
whereof
he
did
formerly
look
upon
himself
as
dead
;
as
is
implyed
,
while
he
saith
,
for
now
we
live
.
2.
As
the
good
of
an
honest
Minister
his
pains
amongst
the
Lords
people
redounds
to
himself
in
some
respect
,
and
is
not
wholly
reserved
for
him
until
afterwards
,
but
is
in
part
bestowed
upon
him
even
in
this
life
,
in
so
far
,
as
not
only
his
inward
,
but
also
his
outward
man
is
thereby
bettered
,
his
very
natural
spirits
are
thereby
cheered
;
and
consequently
his
strength
preserved
,
and
in
an
ordinary
way
his
life
prolonged
:
So
his
want
of
success
,
and
growth
of
wickedness
among
the
people
of
his
charge
,
in
despite
of
all
his
endeavours
to
the
contrary
,
is
sufficient
to
dead
his
spirits
,
to
eat
up
his
cheerfulness
,
and
consequently
cut
his
dayes
:
for
,
the
one
of
those
doth
follow
upon
the
other
,
and
the
former
is
evidently
implyed
,
while
Paul
affirms
that
his
life
,
or
a
cheerful
frame
of
spirit
did
flow
from
their
constancy
in
the
faith
:
now
we
live
if
ye
stand
fast
in
the
Lord
.
Ver.
9.
For
what
thanks
can
we
render
to
God
again
for
you
,
for
all
the
joy
wherewith
we
joy
for
your
sakes
before
our
God
.
He
doth
confirm
and
illustrate
what
he
spoke
,
of
his
cheerful
frame
of
spirit
,
and
withall
expresseth
the
third
effect
of
those
good
tydings
,
to
this
purpose
:
he
did
for
their
sake
,
or
by
their
means
,
reap
so
much
spiritual
and
sincere
joy
(
called
here
,
joy
before
God
)
as
he
could
never
in
way
of
thankfulness
to
God
express
to
the
full
,
and
as
the
cause
required
,
his
present
sense
of
Gods
love
,
which
had
bestowed
upon
him
so
rich
a
mercy
:
for
such
questions
as
this
,
what
thanks
can
we
render
,
&c.
do
usually
imply
somewhat
above
expression
,
and
cannot
▪
well
be
answered
,
Psal.
84.
1.
and
119.
97
—
Doct.
1.
Gods
ordinary
way
of
dealing
with
exercised
Christians
is
,
The
lower
they
are
brought
under
sad
and
weighty
exercise
,
to
make
their
comfort
and
joy
,
accompanying
their
outgate
,
so
much
the
more
to
abound
:
See
2
Cor.
1.
5.
for
,
Paul
who
was
pressed
down
,
and
brought
so
low
with
a
twofold
weight
of
desire
and
fear
,
that
he
could
not
longer
forbear
,
v.
5.
is
now
as
much
exalted
,
that
he
cannot
find
words
sufficient
to
express
the
sweetness
of
his
case
:
he
was
comforted
,
v.
7.
he
did
live
,
v.
8.
and
here
,
he
had
joy
,
and
all
joy
:
for
all
the
joy
,
wherewith
we
joy
,
saith
he
.
2.
As
the
Lord
doth
sometimes
furnish
his
people
with
more
than
ordinary
matter
of
joy
,
and
such
as
they
cannot
contain
,
but
must
express
their
sense
thereof
with
cheerfulness
and
good
will
:
So
they
ought
,
and
in
some
measure
will
have
a
watchful
eye
,
that
in
all
such
expressions
of
joy
,
they
vent
nothing
that
is
carnal
,
sinful
or
unseemly
,
but
what
beseemeth
such
as
are
alwayes
in
Gods
sight
,
and
are
especially
then
most
narrowly
marked
,
and
taken
notice
of
by
his
all-seeing
eye
:
for
,
Paul
having
such
matter
of
joy
,
while
he
is
about
to
express
it
,
doth
set
himself
in
Gods
sight
▪
for
all
the
joy
,
saith
he
,
wherewith
we
joy
before
our
God
.
3.
Whatever
matter
of
joy
a
man
may
have
,
he
cannot
improve
it
,
nor
attain
to
the
actual
exercise
of
solid
and
spiritual
joy
,
except
his
interest
in
God
be
in
some
measure
cleared
,
whose
reconciled
face
doth
put
such
a
ravishing
lustre
upon
all
our
other
mercies
,
as
they
draw
out
the
heart
actually
to
rejoice
in
them
,
or
rather
in
God
for
them
:
See
Psal.
4.
6.
for
,
though
Paul
had
matter
of
joy
from
the
former
good
tydings
,
yet
he
doth
not
actually
rejoice
,
until
he
close
with
God
as
his
through
Christ
,
as
is
implyed
,
while
he
saith
,
for
all
the
joy
,
wherewith
we
joy
before
our
God
.
4.
Christian
love
,
to
those
who
are
Gods
,
doth
give
the
person
who
loveth
,
an
interest
in
all
the
good
things
bestowed
by
God
upon
those
whom
he
loveth
,
and
a
large
share
of
all
the
joy
and
comfort
,
which
are
occasioned
by
them
:
for
,
Paul
to
make
evident
his
ardent
affection
to
these
Thessalonians
,
doth
shew
,
that
their
merciful
receipts
did
give
him
matter
of
all
joy
:
for
all
the
joy
,
saith
he
,
wherewith
we
joyed
for
your
sakes
,
that
is
,
for
Gods
mercies
towards
them
,
mentioned
,
v.
6.
Doct.
5.
Whoever
are
,
or
may
be
,
the
occasion
of
joy
,
by
furnishing
matter
for
it
,
yet
a
Godly
heart
will
not
rest
upon
them
,
but
look
to
the
Lord
above
all
,
ascribing
praise
and
thanksgiving
to
him
,
who
not
only
giveth
the
cause
and
occasion
of
joy
,
by
making
instruments
to
be
that
which
they
are
,
matter
of
joy
and
not
of
grief
,
Psal.
20.
9.
but
also
doth
give
us
to
improve
that
matter
of
joy
unto
actual
rejoycing
,
which
otherwise
we
could
not
,
Eccles.
2.
24.
for
Paul
,
though
he
had
the
matter
of
his
joy
furnished
from
the
Thessalonians
,
yet
he
looks
over
them
to
God
,
and
returns
him
thanksgiving
for
it
:
what
thanks
can
we
render
unto
God
,
for
all
our
joy
,
saith
he
.
6.
As
giving
of
thanks
is
all
the
rent
,
which
either
the
Lord
doth
crave
,
or
we
can
return
unto
him
,
for
favours
received
:
So
no
thanksgiving
of
ours
can
be
lookt
upon
as
an
answerable
return
to
the
meanest
of
mercies
;
and
especially
a
Godly
heart
can
never
satisfie
himself
in
the
matter
of
his
thankfulness
to
the
Lord
,
he
prizeth
the
mercy
received
so
high
,
and
seeth
his
thanks
to
be
so
feckless
,
that
he
judgeth
all
he
can
do
of
no
value
,
and
no
wayes
answerable
to
what
so
rich
mercy
in
God
doth
call
for
;
for
,
Paul
seeth
that
thanksgiving
was
his
due
,
but
cannot
satisfie
himself
,
in
any
thing
he
could
do
of
that
kind
,
as
is
implyed
,
while
he
saith
,
what
thanks
can
we
render
to
God
for
all
the
joy
,
&c.
Ver.
10.
Night
and
day
praying
exceedingly
,
that
we
might
see
your
face
,
and
might
perfect
that
which
i●
lacking
in
your
faith
?
Here
is
the
fourth
effect
,
of
those
glad
tidings
upon
Paul
,
he
was
thereby
put
to
his
prayers
,
which
were
,
1.
Assiduous
,
the
phrase
night
and
day
implyeth
such
an
assiduity
,
as
admits
of
no
other
,
but
necessary
intermissions
,
Luk.
2.
37.
next
,
it
was
fervent
and
serious
,
so
much
is
implyed
in
his
praying
exceedingly
,
or
as
it
is
in
the
original
,
excessively
,
intimating
fervency
of
affection
.
3.
The
thing
prayed
for
,
was
1.
To
see
them
,
or
to
be
present
with
them
.
2.
That
being
with
them
,
he
might
have
occasion
by
his
Preaching
to
them
,
and
conversing
with
them
,
to
perfect
,
supply
and
make
up
(
as
an
instrument
under
God
,
1
Cor.
3.
5.
)
what
was
lacking
and
wanting
in
their
faith
,
whether
in
their
understanding
,
as
to
their
knowledge
of
,
or
assent
unto
truths
revealed
;
or
in
their
will
and
affections
,
as
to
their
imbracing
of
,
and
adherence
unto
that
good
thing
,
held
forth
by
those
truths
.
Doct.
1.
There
can
be
no
such
cause
of
thanksgiving
in
this
life
,
but
there
will
be
also
matter
for
prayer
,
and
an
incumbent
necessity
to
go
about
that
duty
,
there
being
always
somewhat
wanting
to
the
best
,
and
necessary
to
be
had
▪
Phil.
3.
12.
And
prayer
being
a
prime
mean
appointed
of
God
for
obtaining
of
what
we
want
,
Ezek.
36.
37.
for
,
though
Paul
had
at
this
time
such
matter
of
thanksgiving
,
that
he
could
not
well
express
it
,
v●
9.
yet
he
is
assiduous
in
prayer
:
night
and
day
praying
exceedingly
.
2.
Our
prayers
to
God
should
be
both
assiduous
and
serious
,
the
former
without
the
latter
being
but
vain
babling
,
condemned
Matth.
6.
7.
and
the
latter
without
the
former
but
a
violent
,
evanishing
flash
,
to
no
purpose
,
condemned
Isa.
26.
16.
for
,
his
prayers
had
those
two
properties
:
night
and
day
praying
exceedingly
,
saith
he
.
3.
There
is
a
singular
efficacy
and
aptness
in
a
Ministers
presence
and
preaching
,
through
the
Lords
blessing
,
to
beget
,
confirm
,
or
carry
on
the
work
of
grace
in
hearers
,
beyond
what
there
is
in
his
writings
,
while
he
is
absent
:
There
is
not
only
a
more
express
promise
of
a
blessing
unto
Preaching
,
Rom.
10.
17.
but
also
there
is
nothing
almost
in
a
man
,
whom
God
hath
sent
to
gain
souls
,
whether
carriage
,
gesture
,
or
countenance
,
which
the
Lord
doth
not
make
subservient
unto
edification
one
way
or
other
,
1
Cor.
9.
22.
for
,
therefore
is
it
that
Paul
,
not
content
with
writing
to
them
,
doth
so
much
desire
to
see
their
face
,
that
he
might
perfect
that
which
was
lacking
in
their
faith
.
4.
As
the
faith
of
the
best
hath
its
own
inlaicks
,
and
most
eminent
believers
have
need
to
pray
,
Lord
increase
our
faith
,
Luke
17.
5.
so
faith
is
preserved
and
increased
in
the
use
of
those
means
,
by
which
it
was
begotten
at
first
:
It
is
begotten
by
ordinances
,
and
especially
by
the
word
Preached
,
and
it
is
preserved
and
receiveth
increase
by
ordinances
and
the
publick
Preaching
of
the
word
:
for
,
though
Paul
did
highly
commend
their
faith
,
chap.
1.
3.
yet
somewhat
was
lacking
to
it
,
and
he
prayeth
he
may
see
them
,
that
by
Preaching
to
them
he
might
perfect
that
which
was
lacking
in
their
faith
.
Ver.
11.
Now
God
himself
and
our
father
,
and
our
Lord
Jesus
Christ
direct
our
way
unto
you
.
The
Apostle
having
but
made
mention
(
v.
10.
)
of
his
usual
practice
in
praying
,
doth
here
,
in
the
third
part
of
the
Chapter
,
break
out
in
a
most
fervent
and
devout
prayer
,
and
thereby
maketh
way
for
the
second
principal
part
of
this
Epistle
,
which
beginneth
chap.
4.
In
which
prayer
,
there
is
first
,
the
party
to
whom
he
prayeth
,
God
himself
,
taken
here
personally
,
for
the
first
person
,
therefore
is
it
added
Our
Father
,
and
he
is
contradistinguished
to
Christ
Jesus
our
Lord
,
the
second
person
,
to
whom
also
the
Apostle
prayeth
.
2.
There
is
the
matter
prayed
for
,
1.
Th●●
all
Obstacles
and
impediments
being
removed
,
he
might
get
a
successful
journey
,
and
be
directed
by
providence
,
as
in
a
right
line
,
towards
them
,
as
the
word
in
the
original
doth
signifie
.
Doct.
1.
So
necessary
,
and
of
so
universal
use
,
is
this
duty
of
prayer
,
that
our
heart
should
be
constantly
kept
in
such
a
readiness
to
it
,
that
when
ever
the
least
opportunity
is
offered
,
we
may
set
about
it
:
yea
and
where
a
man
is
fervent
in
prayer
,
he
will
l●y
hold
upon
every
occasion
to
break
out
in
it
:
for
,
Paul
having
but
made
mention
of
Prayer
,
v.
10.
and
seeing
some
necessity
of
praying
presently
,
cannot
contain
himself
,
but
sets
about
it
:
now
God
himself
and
our
father
,
&c.
2.
That
Jesus
Christ
is
God
equal
with
the
Father
,
appeareth
hence
,
that
not
only
divine
worship
,
but
also
divine
properties
,
in
over-ruling
by
his
providence
the
affairs
of
men
,
are
ascribed
to
him
:
for
,
Paul
doth
pray
unto
him
,
and
seeketh
a
successful
journey
from
him
:
Our
Lord
Jesus
Christ
direct
our
way
.
3.
Though
the
object
of
divine
worship
be
but
one
and
the
same
glorious
God
,
Matth.
4.
10.
and
there
is
but
one
kind
of
divine
worship
,
to
wit
,
that
which
is
supream
,
and
becometh
this
one
infinite
majesty
of
God
,
and
therefore
whatever
person
of
the
Godhead
be
expresly
named
in
our
prayers
,
the
rest
are
not
excluded
,
but
included
in
that
one
,
they
being
all
three
one
only
God
,
the
same
in
essence
,
1.
Joh.
5.
7.
yet
it
is
not
only
lawful
,
but
also
sometimes
convenient
,
(
though
not
alwayes
necessary
)
to
name
expresly
in
our
prayers
the
distinct
persons
,
and
especially
Jesus
Christ
the
second
person
with
the
Father
,
thereby
to
strengthen
our
confidence
for
acceptation
and
an
answer
,
seeing
there
is
no
access
to
the
Father
but
by
him
▪
Joh.
14.
6.
for
,
Paul
here
doth
expresly
direct
his
prayer
both
to
the
Father
and
the
Son
:
Now
God
himself
and
the
Father
,
and
our
Lord
Jesus
Christ
.
4.
The
Lords
most
powerful
providence
,
doth
over-rule
the
most
malicious
designs
of
Satan
against
his
work
and
people
,
so
that
he
could
easily
mar
the
prosecution
of
them
,
when
at
their
greatest
height
,
if
he
did
not
sometimes
judge
the
contrary
more
convenient
,
for
his
own
glory
and
his
peoples
good
,
Psal.
76.
10.
for
,
Paul
could
not
otherwise
pray
in
faith
unto
God
,
for
a
successful
journey
,
when
he
knew
Satan
did
ply
his
utmost
to
hinder
it
,
Chap.
2.
18.
now
God
himself
direct
our
way
unto
you
,
saith
he
,
〈◊〉
Seeing
it
is
not
in
man
to
direct
his
own
way
,
Jer.
10.
23.
therefore
he
ought
to
wait
and
depend
on
Gods
direction
,
for
all
his
undertakings
:
and
this
both
for
light
,
that
he
may
know
what
,
when
,
and
how
he
should
do
,
Psal.
27.
11.
and
for
strength
,
to
enable
him
for
,
and
bear
him
through
,
against
difficulties
in
the
performance
,
Eph.
3.
16.
for
,
so
doth
Paul●
now
God
himself
—
direct
our
way
unto
you
.
Ver.
12.
And
the
Lord
make
▪
you
to
increase
and
abound
in
love
one
towards
another
,
and
towards
all
men
,
even
as
we
do
towards
you
.
A
second
thing
he
prayed
for
,
is
,
that
whether
he
came
unto
them
or
not
,
the
Lord
himself
might
supply
his
absence
,
by
making
them
grow
abundantly
,
and
beyond
all
ordinary
measure
(
as
the
doubling
of
the
word
,
increase
and
abound
,
doth
imply
)
in
the
grace
and
duties
of
love
,
first
,
one
to
another
,
and
among
themselves
who
were
Christians
:
next
,
generally
towards
all
men
,
even
Heathens
.
And
in
the
close
of
the
verse
,
he
casts
in
one
incitement
to
the
exercise
of
this
grace
,
from
his
own
example
and
practice
towards
them
.
Doct.
1.
Though
the
Lord
doth
usually
work
by
ordinary
means
;
yet
we
may
not
●ye
him
absolutely
to
them
,
but
under
want
of
means
ought
to
depend
upon
him
,
to
supply
their
lack
:
for
,
Paul
depends
on
God
,
for
making
them
grow
in
love
,
even
though
he
himself
should
not
come
to
them
:
And
the
Lord
make
you
to
increase
.
2.
As
not
only
the
first
beginnings
,
but
also
the
growth
and
progress
of
grace
do
come
from
God
,
and
therefore
are
to
be
sought
from
him
by
prayer
:
So
we
need
not
fear
,
while
we
plead
with
God
for
spiritual
mercies
,
lest
we
exceed
and
seek
too
much
:
for
,
Paul
seeketh
that
he
may
make
them
grow
abundantly
,
and
beyond
all
ordinary
measure
—
:
and
the
Lord
make
you
increase
and
abound
.
3.
As
it
should
be
a
believers
aime
to
grow
in
grace
:
so
he
should
labour
in
this
study
after
growth
,
both
to
extend
himself
to
the
exercise
of
more
graces
,
as
is
enjoyned
,
2
Pet.
1.
5.
and
to
better
the
exercise
of
one
and
the
same
grace
,
so
as
to
grow
more
frequent
,
copious
,
and
spiritual
in
it
,
as
is
injoined
,
chap.
5.
16
,
17.
for
,
Pauls
praying
for
growth
shews
,
we
should
endeavour
it
,
and
the
two
words
he
useth
to
express
this
growth
are
made
by
some
to
differ
thus
,
that
the
first
may
signifie
to
increase
in
number
,
the
second
in
heap
or
bulk
:
now
the
Lord
make
you
to
increase
and
abound
in
love
.
4.
As
Christian
love
ought
,
and
will
be
mutual
among
real
Christians
:
So
it
is
not
mercenary
,
nor
doth
extend
it self
unto
those
only
from
whom
the
Christian
may
expect
a
return
of
love
again
,
but
to
others
also
,
from
whom
nothing
of
that
kind
can
be
had
,
even
to
all
men
;
and
that
because
of
Gods
command
,
Matth.
5.
44.
and
that
there
is
somewhat
love-worthy
in
all
,
Rom.
2.
15.
though
abused
and
defaced
by
the
most
,
Rom.
1.
21.
for
,
he
prayeth
that
they
,
being
Christians
,
may
abound
in
love
,
first
,
towards
one
another
,
and
next
,
towards
all
men
.
5.
A
Minister's
own
example
,
and
sanctified
practice
,
according
to
the
truth
he
preacheth
,
is
one
of
the
strong
inducements
unto
a
people
to
give
him
obedience
in
what
he
prescribeth
:
and
therefore
though
a
profane
man
may
preach
●o
purpose
,
Matth.
7.
22
,
23.
yet
his
preaching
is
not
usually
so
much
accompanied
with
fruit
and
success
,
1
Tim.
4.
16.
for
,
Paul
alleadgeth
his
own
practice
,
as
an
inducement
:
even
as
we
do
towards
you
,
saith
he
.
Ver.
13.
To
the
end
he
may
stablish
your
hearts
unblameable
in
holiness
before
God
,
even
our
Father
,
at
the
coming
of
our
Lord
Jesus
Christ
,
with
all
his
Saints
.
Here
is
a
third
thing
prayed
for
,
in
order
to
which
their
growing
in
love
was
presently
sought
,
as
it
appears
from
the
word
of
connexion
betwixt
the
verses
:
and
it
is
,
that
thereby
,
as
by
one
mean
,
the
Lord
might
first
,
confirm
and
establish
them
in
holiness
,
so
as
they
should
not
be
easily
moved
,
or
driven
from
the
solid
practice
of
it
.
And
next
,
that
by
both
those
,
to
wit
,
their
growth
in
love
,
and
stability
in
holiness
,
their
hearts
or
consciences
(
so
called
,
1
Joh.
3.
19
,
20.
)
might
be
rendred
blemeless
,
or
without
complaint
,
(
as
it
may
be
well
taken
in
an
active
sense
)
his
meaning
is
,
that
their
consciences
may
be
pacified
,
yea
and
absolve
,
and
pass
sentence
in
their
favours
,
and
this
before
the
bar
and
tribunal
of
God
their
reconciled
father
,
the
full
accomplishment
of
which
wish
should
be
at
Christs
second
coming
,
when
he
shall
come
accompanied
with
all
his
Saints
,
or
(
as
the
original
may
read
)
his
holy
ones
,
that
is
,
either
his
holy
Angels
,
2
Thes.
1.
7.
or
the
holy
souls
of
the
Saints
departed
,
who
shall
come
down
with
Christ
,
to
be
united
and
glorified
with
their
bodies
.
See
the
same
effect
of
pacifying
the
conscience
ascribed
to
grown
love
,
1
John
3.
19.
and
4.
18.
and
it
is
ascribed
to
love
and
holiness
,
as
to
that
which
doth
evidence
our
interest
in
Christs
blood
,
John
13.
35.
by
the
only
merit
and
worth
whereof
we
have
peace
with
God
,
Rom.
5.
1.
Doct.
1.
Though
Children
,
and
those
who
are
weak
in
grace
,
be
tossed
to
and
fro
with
every
tentation
,
Ephes.
4.
14.
yet
grown
,
and
growing
Christians
,
are
not
so
easily
shaken
:
Growth
in
Grace
is
accompanied
with
stability
,
both
in
truth
and
holiness
:
for
,
Paul
teacheth
so
much
,
while
having
prayed
,
v.
12.
for
growth
in
grace
,
he
addeth
here
,
To
the
end
he
may
stablish
your
hearts
unblameable
in
holiness
.
2.
It
concerneth
a
Christian
much
,
by
all
means
to
endeavour
that
his
heart
and
conscience
may
be
without
complaint
,
speak
peace
unto
him
and
absolve
him
;
seeing
if
a
mans
heart
and
conscience
upon
good
ground
condemn
him
,
much
more
will
God
,
who
is
greater
than
the
heart
,
and
whose
deputy
the
conscience
is
,
1
Joh.
3.
20.
for
,
Paul
prayeth
here
that
their
hearts
;
or
consciences
,
may
be
unblameable
and
without
complaint
.
3.
As
a
man
,
in
making
his
heart
and
conscience
pass
sentence
upon
his
state
and
way
,
should
sift
himself
in
Gods
sight
,
and
endeavour
that
his
conscience
pass
such
a
sentence
upon
all
,
as
he
thinks
God
the
Judge
of
all
will
pass
:
So
in
this
enquiry
and
process
,
he
should
look
upon
God
as
a
fatherly
Judge
,
who
will
pass
sentence
as
a
Father
▪
according
to
the
Covenant
of
Grace
,
and
not
as
a
strict
sin-pursuing
Judge
,
according
to
the
Covenant
of
Works
:
for
,
he
wishes
that
their
hearts
may
be
unblameable
or
without
complaint
before
God
,
that
is
,
when
sifted
as
in
his
sight
,
and
calleth
him
our
Father
,
to
shew
in
what
relation
he
should
be
taken
up
.
4.
Though
it
be
the
alone
blood
of
Christ
apprehended
by
faith
that
purifieth
the
conscience
,
and
gives
it
ground
to
absolve
and
speak
peace
;
seeing
by
it
alone
provoked
Justice
is
satisfied
,
and
we
are
justified
,
whereupon
our
peace
with
God
doth
follow
,
Rom.
5.
1.
yet
inherent
holiness
doth
also
quiet
the
conscience
in
its
own
order
and
way
,
to
wit
,
though
not
meritoriously
,
and
by
way
of
satisfaction
to
the
claim
of
justice
,
for
all
our
righteousnesses
are
as
filthy
rags
,
Isa.
64.
6.
yet
by
way
of
evidence
,
and
as
a
faithful
witness
of
our
undoubted
interest
in
Christ
,
and
right
to
his
blood
,
1
Joh.
3.
14.
for
,
Paul
prayeth
that
their
hearts
or
consciences
may
be
unblameable
,
without
complaint
,
or
pacified
in
holiness
.
5.
Though
the
meanest
measure
of
sincere
holiness
be
a
●ufficient
evidence
in
it self
of
an
interest
in
Christ
,
and
consequently
may
quiet
the
conscience
,
Mat.
5.
6.
yet
that
a
man
may
clearly
discern
this
evidence
,
and
get
his
conscience
actually
,
and
upon
good
ground
quiet
by
it
,
it
's
necessary
that
he
grow
in
grace
,
and
be
established
in
holiness
,
otherwise
his
peace
is
more
lyable
to
be
questioned
and
shaken
by
every
new
assault
:
for
,
Paul
ascribeth
this
effect
of
pacifying
the
conscience
to
growth
in
grace
,
and
stability
in
holiness
,
while
having
prayed
for
their
growing
in
grace
,
he
addeth
,
to
the
end
he
may
stablish
your
hearts
unblameable
in
holiness
.
6.
However
believers
do
enjoy
much●sweet
peace
,
Rom.
5.
1.
and
some
clear
evidences
of
a
right
to
Christ
in
their
begun
sanctification
,
even
while
they
are
here
,
Cant.
6.
3.
yet
the
full
accomplishment
of
their
begun
happiness
is
reserved
until
Christs
second
coming
:
Many
things
are
wanting
now
,
even
to
those
who
have
most
,
2
Cor.
6.
6.
which
shall
be
then
made
up
:
Our
holiness
shall
then
be
perfected
,
and
we
confirmed
in
it
,
our
peace
extended
as
a
river
,
neither
shall
our
consciences
afterwards
ever
smite
or
accuse
:
for
,
he
sheweth
,
the
term
,
when
we
shall
be
fully
established
in
holiness
,
and
our
consciences
throughly
pacified
,
shall
be
at
the
coming
of
our
Lord
Jesus
Christ
,
with
all
his
Saints
.
CHAP.
IV.
THE
Apostle
being
,
in
the
second
principal
part
of
this
Epistle
,
until
v.
23.
of
chap.
5.
to
press
upon
them
the
practice
of
an
holy
life
,
he
doth
in
the
first
part
of
this
Chapter
propone
several
exhortations
to
that
purpose
.
The
first
is
,
to
the
study
of
holiness
and
sanctification
in
general
,
v.
1.
inforced
,
1.
From
his
manifold
injunctions
of
this
kind
,
he
had
given
them
already
,
v.
2.
2.
It
was
the
will
of
God
that
they
should
so
walk
,
v.
3.
Next
,
the
following
exhortations
do
press
their
exercise
of
some
particular
vertues
,
and
branches
of
that
sanctification
presently
mentioned
:
As
1.
the
exercise
of
chastity
,
v.
4.
and
abstinence
from
all
uncleanness
contrary
to
it
,
v.
3
,
5.
2.
The
exercise
of
Justice
and
equity
,
in
abstinence
from
all
sort
of
oppression
.
And
both
these
are
inforced
,
because
,
1.
Otherwise
God
would
plague
them
,
v.
6.
Next
from
the
end
of
their
calling
,
to
wit
,
their
sanctification
,
v.
7.
Thirdly
their
disobedience
would
be
a
despising
of
God
,
v.
8.
The
third
exhortation
is
to
the
exercise
of
brotherly
love
,
which
he
presseth
indirectly
from
their
progress
herein
already
,
v.
9
,
10.
And
4.
he
exhorts
to
quietness
of
spirit
,
opposite
to
Idleness
and
curiosity
,
v.
11.
Because
1.
of
publick
honesty
;
2.
Of
private
utility
,
v.
12.
In
the
second
part
of
the
Chapter
,
he
propones
several
considerations
to
allay
immoderate
grief
for
the
death
of
friends
:
As
1.
their
death
is
but
a
sleep
,
v.
13.
2.
They
shall
undoubtedly
arise
,
v.
14.
3.
They
shall
be
in
no
worse
case
at
Christs
second
coming
than
the
Godly
,
who
shall
be
then
found
alive
,
v.
15.
yea
they
shall
have
the
advantage
of
them
,
as
being
to
be
first
raised
,
and
before
those
,
others
shall
be
changed
,
v.
16.
4.
After
their
resurrection
the
Godly
of
both
sorts
shall
meet
together
,
and
both
of
them
with
Christ
.
5.
They
shall
never
part
again
,
v.
17.
And
so
he
concludes
,
by
pointing
at
the
use
which
they
were
to
make
of
all
those
considerations
,
v.
18.
Ver.
1.
FVrthermore
,
then
we
beseech
you
,
brethren
,
and
exhort
you
by
the
Lord
Jesus
,
that
as
ye
have
received
of
us
how
ye
ought
to
walk
,
and
to
please
God
,
so
ye
would
abound
more
and
more
.
He
doth
here
,
and
to
v.
3.
propone
and
urge
a
general
exhortation
,
which
is
a
comprehensive
summ
of
all
the
rest
,
which
he
is
to
press
upon
them
afterward
.
And
having
made
a
transition
from
the
preceding
doctrine
,
by
the
word
furthermore
(
implying
,
as
the
original
beareth
,
there
did
somewhat
yet
remain
necessary
to
be
added
)
he
doth
in
the
name
and
authority
of
the
Lord
Jesus
,
and
for
his
sake
exhort
them
,
and
that
both
lovingly
(
as
the
word
rendred
,
beseech
,
implyeth
)
and
seriously
,
as
his
using
two
words
to
the
same
purpose
doth
import
.
And
the
thing
unto
which
he
exhorts
them
is
,
that
according
to
the
doctrine
▪
and
injunctions
they
had
formerly
received
of
him
,
while
he
was
with
them
,
pointing
out
both
the
necessity
and
manner
of
such
a
walk
and
conversation
,
as
might
be
acceptable
unto
and
please
the
Lord
;
so
they
would
abound
,
more
and
more
,
that
is
,
supposing
they
had
already
entred
this
walk
(
as
is
expresly
affirmed
,
chap.
1.
v.
3.
)
he
would
have
them
now
to
make
continual
progress
,
and
in
a
manner
to
outstrip
themselves
by
their
future
diligence
.
Besides
what
I
have
observed
already
upon
the
cohesion
of
the
doctrinal
and
practical
part
of
the
Epistle
to
the
Ephesians
,
chap.
4.
v.
1.
doct.
1
,
2.
which
is
applicable
here
:
Learn
1.
The
endeavours
of
others
,
by
prayer
or
otherwayes
,
to
have
us
doing
well
,
should
not
hinder
,
but
rather
further
our
own
diligence
and
pains
:
and
particularly
our
own
prayers
,
or
the
prayers
of
others
to
God
on
our
behalf
,
should
be
seconded
by
diligent
use
of
means
on
our
part
,
for
attaining
the
good
thing
prayed
for
,
otherwise
we
tempt
the
Lord
by
our
prayers
,
as
the
sluggard
,
Prov.
21
,
25.
and
make
the
prayers
of
others
wholly
ineffectual
,
as
to
the
bringing
about
of
any
good
unto
us
,
Psal.
35.
13.
for
,
Paul
having
prayed
fervently
,
that
the
Lord
would
make
them
abound
in
grace
,
chap.
3.
12.
he
doth
here
press
upon
themselves
to
abound
more
and
more
,
and
because
he
prayed
for
it
,
therefore
he
would
have
them
to
endeavour
it
,
as
appears
by
the
illative
particle
,
then
,
or
therefore
:
furthermore
then
.
2.
When
a
Mi●ister
hath
with
greatest
clearness
,
and
fulness
explicated
,
and
laid
open
the
doctrinal
part
of
Christian
Religion
,
and
the
several
articles
of
faith
,
he
hath
not
yet
absolved
his
task
,
until
he
press
upon
peoples
consciences
the
practice
of
piety
and
of
the
several
duties
of
an
holy
life
:
And
whatever
a
man
be
for
knowledge
,
yet
there
is
one
thing
,
and
the
main
thing
lacking
,
so
long
as
he
knows
not
,
or
cares
not
,
how
to
bring
his
knowledge
into
practice
;
his
knowledge
in
that
case
is
to
no
purpose
,
as
not
having
attained
the
end
for
which
it
is
given
,
Act.
2.
11
,
12.
for
,
Paul
having
already
instructed
them
in
the
doctrinal
part
of
Religion
,
and
exhorted
them
to
constancy
in
it
,
he
looks
upon
somewhat
yet
wanting
and
necessary
to
be
added
,
even
the
following
directions
to
lead
an
holy
life
:
furthermore
then
,
or
,
as
to
that
which
yet
rests
,
we
beseech
you
.
3.
A
Minister
,
especially
in
pressing
the
practice
of
holy
duties
upon
the
people
of
his
charge
,
should
labour
to
be
both
affectionate
and
serious
,
so
that
neither
his
affection
and
respect
unto
them
may
marr
his
vehemency
and
fervor
,
in
pressing
home
the
point
upon
their
conscience
,
nor
yet
his
zeal
and
fervour
make
him
omit
any
thing
,
whereby
sanctified
prudence
might
teach
him
to
evidence
his
affection
to
them
and
respect
of
them
,
lest
otherwise
by
exasperating
their
corruption
he
drive
them
further
from
their
duty
,
instead
of
bringing
them
nearer
to
it
:
for
Paul
,
while
he
presseth
duty
,
doth
not
command
imperiously
,
but
intreats
them
meekly
and
affectionately
,
as
the
word
rendered
beseech
implyeth
,
and
yet
most
seriously
and
fervently
,
he
both
beseecheth
and
exhorteth
.
4.
A
Ministers
meekness
and
lenity
ought
to
be
seasoned
with
some
mixture
of
authority
and
due
severity
,
lest
otherwise
his
meekness
be
despised
,
and
his
Ministry
want
an
edge
:
for
,
as
Paul
beseecheth
them
in
lenity
,
so
he
obtests
them
by
the
Lord
Jesus
,
that
is
,
in
his
name
and
authority
,
and
for
his
sake
.
5.
Though
good
works
,
and
an
holy
walk
,
be
not
necessary
antecedents
of
Justification
,
Rom.
4.
5.
yet
they
are
of
necessity
required
in
the
person
now
justified
,
to
wit
,
for
making
his
calling
and
election
sure
,
2
Pet.
1.
10.
for
making
evident
the
reality
of
his
faith
and
interest
in
Christ
,
Jam.
2.
18.
for
glorifying
God
,
Joh.
15.
8.
for
gaining
of
others
,
Matth.
5.
16.
for
attaining
the
actual
possession
of
life
eternal
,
as
the
way
to
it
,
Heb.
12.
14.
though
not
as
a
price
to
merit
or
buy
it
,
Rom.
6.
23.
for
,
the
word
in
the
original
,
rendered
how
ye
ought
to
walk
,
doth
signifie
how
ye
must
of
necessity
walk
.
6.
That
a
man
may
walk
as
a
Christian
,
and
so
as
to
please
the
Lord
,
he
must
take
the
revealed
will
of
God
,
delivered
by
his
Prophets
and
Apostles
,
and
committed
by
them
to
sacred
writ
,
for
his
guide
,
both
in
the
matter
and
manner
of
his
walk
:
for
,
Paul
teacheth
so
much
,
while
he
saith
,
that
as
ye
have
received
of
us
,
how
ye
ought
to
walk
and
to
please
God
,
so
ye
should
abound
,
now
what
they
had
received
of
him
,
to
this
purpose
,
by
his
Preaching
,
he
doth
here
commit
the
summ
of
it
to
writing
.
7.
Whatever
be
a
mans
walk
and
conversation
for
matter
,
or
otherwise
for
manner
;
yet
he
walks
not
as
a
Christian
,
nor
so
as
he
can
have
any
real
or
solid
comfort
in
his
walk
,
except
he
sincerely
endeavour
to
please
the
Lord
,
by
doing
what
he
doth
as
service
to
him
,
Eph.
6.
6
,
7.
for
,
Paul
makes
their
endeavour
to
please
God
,
a
ne-necessary
ingredient
in
a
Christian
walk
,
while
he
saith
,
how
ye
ought
to
walk
,
and
to
please
God
.
8.
There
is
not
a
rest
,
or
stand
,
allowed
of
God
to
any
in
the
way
of
grace
,
but
when
much
is
attained
,
we
ought
still
(
forgetting
those
things
which
are
behind
,
Phil.
3.
13.
)
enlarge
our
desires
,
and
bend
our
endeavour
after
more
,
and
yet
after
more
,
seeing
there
is
still
more
to
be
had
,
Phil.
3.
13.
and
the
Lord
alloweth
our
desires
after
grace
to
be
insatiable
and
boundless
,
Joh.
16.
23
,
24.
though
as
to
our
other
enjoyments
,
he
would
have
them
bounded
by
his
allowance
,
Heb.
13.
5.
for
,
Paul
supposing
they
had
already
grace
,
and
a
great
measure
of
it
,
doth
nevertheless
exhort
them
to
abound
more
and
more
.
Ver.
2.
For
ye
know
what
commandments
we
gave
you
by
the
Lord
Jesus
.
Here
is
a
reason
to
inforce
the
exhortation
.
1.
The
thing
required
by
him
now
,
was
nothing
else
,
but
what
he
had
enjoyned
them
formerly
.
2.
Those
directions
he
gave
them
were
not
his
own
,
but
the
Lord
Christs
,
in
whose
name
and
authority
,
he
as
Christs
Lyon-herauld
had
proclaimed
them
;
for
the
Greek
word
signifieth
such
a
commandment
,
as
is
published
by
one
in
the
name
and
authority
of
another
,
and
so
much
also
is
expressed
,
while
he
saith
by
the
Lord
Jesus
,
or
in
his
name
.
Lastly
,
they
did
know
,
and
were
sufficiently
convinced
,
both
that
he
had
given
those
commandments
,
and
that
they
were
not
his
,
but
Christs
.
Doct.
1.
As
Ministers
ought
not
to
forbear
the
frequent
repetition
of
one
and
the
same
truths
,
until
they
obtain
from
people
their
due
acceptance
,
though
still
with
some
delectable
variety
,
in
some
circumstances
of
their
delivery
,
lest
otherwise
they
become
loathed
of
the
hearers
:
So
the
more
that
a
duty
is
inculcate
,
we
are
the
more
obliged
to
take
notice
of
it
,
and
will
have
the
more
of
guilt
if
we
neglect
and
slight
it
:
for
,
Paul
presseth
obedience
to
the
former
exhortation
,
from
this
,
that
he
had
frequently
pressed
it
before
as
well
as
now
:
for
ye
know
what
commandments
we
gave
you
.
2.
As
the
Lords
Ministers
ought
to
deliver
nothing
for
a
rule
of
faith
or
manners
unto
their
hearers
,
but
what
they
have
a
warrant
for
from
Christ
,
for
they
are
but
Ministers
of
Christ
,
and
publishers
of
his
will
to
his
people
,
and
not
Lords
of
their
faith
,
2
Cor.
1.
24.
So
the
Lords
people
should
receive
nothing
of
their
hand
,
but
that
for
which
they
can
produce
such
a
warrant
:
for
,
the
injunctions
which
Paul
gave
them
,
and
they
were
to
receive
from
him
,
were
only
such
,
the
commandments
which
he
gave
them
by
the
Lord
Jesus
.
3.
The
more
we
know
our
duty
,
and
are
convinced
of
a
tye
laid
on
by
God
himself
to
walk
in
it
,
the
greater
should
be
our
care
to
make
conscience
of
it
;
otherwise
our
knowledge
will
be
our
condemnation
,
Joh.
3.
19.
and
we
see
sin
without
all
cloak
or
excuse
,
Joh.
15.
22.
for
the
strength
of
this
present
argument
lyeth
in
their
knowledge
:
for
ye
know
what
commandments
we
gave
you
by
the
Lord
Jesus
.
Ver.
3.
For
this
is
the
will
of
God
,
even
your
sanctification
,
that
ye
should
abstain
from
fornication
.
In
this
verse
,
he
doth
first
declare
,
what
that
is
wherein
he
did
exhort
them
to
abound
,
v.
1.
to
wit
,
sanctification
,
which
being
taken
as
it
is
our
duty
,
is
a
serious
and
constant
endeavour
after
a
full
and
through
conformity
,
of
the
whole
man
,
both
outward
and
inward
,
Jam.
4.
8.
to
what
the
Lord
requireth
in
his
word
.
And
he
addeth
also
a
new
argument
,
to
enforce
the
exhortation
so
explained
,
to
wit
,
It
is
Gods
will
,
or
the
thing
which
he
requireth
,
as
well-pleasing
unto
him
.
Next
being
to
press
upon
them
some
particular
branches
of
sanctification
,
he
begins
with
chastity
:
In
pressing
whereof
,
he
first
exhorts
them
to
abstain
from
the
contrary
vice
,
to
wit
,
fornication
;
which
is
to
be
taken
here
generally
,
as
extended
to
all
filthiness
and
uncleanness
contrary
to
chastity
,
and
thus
it
comprehends
adultery
,
Matth.
5.
32.
yea
and
incest
,
1
Cor.
5.
1.
Doct.
1.
This
may
sufficiently
commend
a
duty
,
and
set
us
upon
the
practice
of
it
,
that
it
is
willed
and
commanded
of
God
,
what
ever
otherwise
be
the
reluctancy
,
and
vain
debatings
of
flesh
and
blood
against
it
,
Gal.
1.
16.
It
holdeth
good
in
his
commands
alone
,
they
are
not
to
be
disputed
,
but
obeyed
,
and
his
will
to
be
simply
followed
,
without
further
enquiry
in
the
grounds
and
reasons
of
it
,
except
where
those
are
held
forth
unto
us
by
the
Lord
himself
:
for
,
he
holds
out
the
Lords
will
as
a
sufficient
reason
to
press
the
present
exhortation
:
for
this
is
the
will
of
God
,
saith
he
.
2.
The
duties
of
sanctification
are
no
less
willed
,
and
enjoyned
by
God
to
believers
,
than
the
exercise
of
faith
it self
:
faith
in
Christ
doth
not
loose
the
tye
of
the
command
,
and
will
of
God
binding
us
to
duty
:
for
,
writing
to
believers
,
he
saith
,
This
is
the
will
of
God
even
your
sanctification
.
3.
A
Ministers
wisdom
should
lead
him
,
in
pressing
holiness
,
not
to
rest
upon
generals
,
but
to
condescend
upon
such
particulars
of
sin
and
duty
,
(
by
disswading
from
the
one
,
and
inciting
to
the
other
)
the
omission
or
commission
whereof
is
most
common
among
the
people
of
his
charge
:
for
so
doth
Paul
,
having
pressed
sanctification
in
the
general
,
he
descends
unto
some
particular
duties
,
and
such
doubtless
,
as
the
present
condition
of
that
people
did
give
him
the
occasion
to
pitch
upon
beyond
others
:
That
ye
abstain
from
fornication
,
saith
he
.
4.
As
sanctification
includeth
not
only
the
practice
of
duty
,
but
also
the
mortification
of
,
and
abstinence
from
sin
:
so
there
are
no
sins
that
an
holy
heart
will
scare
more
at
,
and
strive
to
mortifie
,
than
those
to
which
his
fleshly
appetite
would
enslave
him
;
such
sins
being
not
only
insnaring
when
given
way
to
(
Eccles.
7.
26.
)
because
most
delightsome
,
but
also
most
inconsistent
with
,
at
least
most
destructive
of
,
the
work
of
grace
in
the
heart
,
1
Pet.
2.
11.
for
,
the
Apostle
doth
press
abstinence
from
fornication
,
as
a
main
branch
of
sanctification
:
That
ye
abstain
from
fornication
,
saith
he
.
Ver.
4.
That
everyone
of
you
should
know
how
to
possess
his
vessel
in
sanctification
and
honour
.
In
pressing
chastity
,
he
doth
next
prescribe
a
remedy
against
the
forementioned
sin
,
and
thereby
enjoyneth
the
exercise
of
the
contrary
vertue
,
to
wit
,
That
every
one
of
them
,
without
exception
,
should
not
only
abstain
from
fornication
,
but
also
know
,
and
acquaint
themselves
,
how
they
might
by
an
holy
kind
of
skill
and
artifice
,
possess
,
or
make
use
of
their
body
,
here
called
their
vessel
,
or
an
instrument
of
any
sort
(
as
the
word
is
generally
taken
)
because
the
body
is
the
instrument
of
the
soul
,
by
which
it
acts
;
a
vessel
or
receptacle
wherein
for
the
time
it
is
preserved
.
And
the
manner
how
they
were
to
possess
it
,
and
make
right
use
of
it
,
is
in
two
words
,
none
whereof
do
exclude
the
lawful
use
of
the
marriage-bed
,
Heb.
13.
4.
but
it
is
,
1.
In
Sanctification
,
that
is
,
not
only
in
freedom
from
fleshly
pollutions
,
but
also
in
making
all
the
members
of
the
body
subservient
to
the
soul
,
in
all
those
offices
for
which
they
are
appointed
,
and
chiefly
in
the
practice
of
holy
duties
,
Rom.
6.
19.
2.
In
honour
,
that
is
,
not
so
much
,
or
only
by
taking
lawful
and
necessary
care
,
to
provide
all
things
needful
for
the
body
(
though
that
be
not
excluded
,
see
upon
Col.
2.
23.
)
but
also
and
mainly
,
by
preserving
it
in
that
measure
of
purity
and
freedom
,
from
every
kind
of
sinful
defilement
,
which
is
suitable
to
that
honour
put
on
it
by
God
,
of
being
made
a
temple
to
the
Holy
Ghost
,
1
Cor.
6.
15.
he
seemeth
to
allude
to
that
more
than
ordinary
cleanness
and
purity
,
wherein
these
Vessels
were
kept
,
which
were
dedicate
to
the
service
of
God
in
the
sanctuary
,
Exod.
40.
9
,
10.
Doct.
1.
The
Lord
requireth
not
only
inward
sanctity
,
in
the
understanding
,
will
and
affections
,
but
also
outward
in
the
body
and
all
its
members
:
And
therefore
it
is
not
sufficient
for
us
to
know
our
duty
,
and
have
some
inward
good
liking
of
it
,
the
outward
man
in
the
mean
time
being
left
at
liberty
,
and
as
it
were
without
a
rule
,
to
do
or
not
do
as
may
make
most
for
the
mans
safety
from
hazard
,
for
his
pleasure
,
credit
or
advantage
:
for
,
Paul
seemeth
to
obviate
the
errour
of
some
,
who
thought
otherwise
,
while
he
requireth
every
man
to
possess
his
vessel
or
body
in
sanctification
.
2.
The
Mor●l
Law
,
and
more
particularly
the
Law
enjoyning
chastity
,
and
keeping
the
soul
and
body
free
from
fleshly
lusts
,
doth
oblige
all
and
every
one
,
without
exception
of
any
,
to
obedience
;
so
that
neither
great
,
Deut.
17.
17.
nor
small
,
Deut.
23.
17.
man
nor
woman
,
Jam.
4.
4.
young
nor
old
,
1
Cor.
7.
may
plead
exemption
:
for
,
the
command
is
given
to
every
one
,
That
every
one
should
know
,
how
to
possess
his
vessel
.
3.
There
is
a
kind
of
Divine
art
of
chastity
,
and
no
small
skill
required
,
to
keep
a
mans
soul
and
body
free
from
fleshly
uncleanness
:
Some
rules
of
which
Heavenly
art
,
are
briefly
these
.
The
outward
senses
must
be
kept
from
enticeing
objects
,
Job
31.
1.
loose
and
wanton
company
eschewed
,
Prov.
5.
8.
meat
,
drink
,
and
sleep
soberly
used
,
Ezek.
16.
49.
our
ordinary
callings
diligently
plyed
,
Ezek.
16.
49.
the
first
motions
and
stirrings
within
of
fleshly
lust
quickly
suppressed
,
Exod.
20.
17.
Prayer
to
God
,
for
strength
to
ressit
tentations
,
frequently
used
,
Matth.
26.
41.
and
if
none
of
those
prevail
,
marriage
,
the
means
appointed
of
God
for
eschewing
fornication
,
must
be
entred
,
1
Cor.
7.
2.
for
,
Paul
implyeth
that
there
is
skill
and
knowledge
required
for
this
thing
,
while
he
saith
,
That
every
one
of
you
should
know
how
to
possess
.
4.
As
every
man
ought
to
possess
his
own
body
;
or
be
master
of
it
,
and
not
be
possessed
by
it
,
or
enslaved
to
it
,
by
spending
his
precious
time
in
an
excessive
pampering
of
it
,
with
meat
,
drink
,
sleep
,
Ezek.
16.
49.
or
gorgeous
rayment
,
Isa.
3.
18
,
&c.
So
doth
he
possess
it
as
he
ought
,
when
not
only
he
doth
not
yield
his
members
servants
unto
uncleanness
,
or
to
iniquity
of
any
sort
,
Rom.
6.
19.
but
also
doth
subject
it
to
God
,
and
keep
it
subservient
,
as
an
instrument
of
the
renewed
soul
,
in
giving
obedience
to
the
revealed
will
of
God
:
for
,
this
is
it
that
Paul
teacheth
,
while
he
biddeth
every
man
possess
,
or
make
use
of
his
body
,
as
a
vessel
,
or
instrument
of
the
soul
,
and
in
sanctification
and
honour
.
Ver.
5.
Not
in
the
lust
of
concupiscence
,
even
as
the
Gentiles
which
know
not
God
.
He
doth
thirdly
,
in
pressing
chastity
,
shew
how
far
that
abstinence
from
fornication
,
mentioned
v.
3.
doth
reach
,
even
to
a
restraining
not
only
the
external
act
,
but
also
the
inward
lust
of
concupiscence
,
or
as
the
word
signifieth
the
fevorish
fit
,
or
violent
passion
of
burning
desire
,
which
boyleth
within
,
through
all
the
members
of
the
body
,
1
Cor.
7.
9.
disturbing
the
judgement
,
as
with
a
high
fit
of
a
Fevor
,
and
provoking
both
body
and
mind
to
the
outward
act
of
filthiness
.
And
fourthly
,
he
gives
a
reason
enforcing
the
disswasive
,
lest
otherwise
they
should
be
like
the
prophane
gentiles
,
who
were
for
the
most
part
given
over
of
God
to
the
base
slavery
of
their
filthy
lusts
:
and
that
because
they
knew
not
God
,
to
wit
,
savingly
,
and
as
he
is
revealed
in
his
word
;
neither
did
they
rightly
improve
that
natural
knowledge
,
which
they
had
of
him
,
and
therefore
God
gave
them
up
to
uncleanness
,
Rom.
1.
21.
with
24.
Doct.
1.
As
concupiscence
,
and
the
first
inordinate
motions
to
lust
,
when
not
timeously
curbed
,
do
become
passionate
,
inflaming
the
body
,
and
restraining
the
judgement
from
solid
thoughts
of
any
other
thing
,
but
of
what
may
tend
to
fulfil
them
:
So
such
violent
passions
,
and
fevorish
fits
of
fleshly
concupiscence
,
do
put
both
the
body
and
mind
out
of
frame
,
for
discharging
any
duty
of
holiness
in
a
way
honourable
to
God
:
for
,
he
sheweth
that
concupiscence
groweth
to
lust
,
or
to
a
violent
passion
,
and
a
kind
of
phrensie
,
as
the
word
implyeth
,
and
that
the
prevalency
of
this
passion
and
lust
,
as
opposite
to
that
possessing
the
body
in
sanctification
and
honour
,
mentioned
v.
4.
not
in
the
lust
of
concupiscence
,
saith
he
.
2.
As
there
is
need
of
the
former
Divine
art
,
mentioned
v.
4.
doct.
3.
to
allay
and
root
out
those
Fevorish
fits
of
burning
lust
:
So
except
they
be
one
way
or
other
allayed
,
a
man
cannot
possess
his
body
,
as
master
of
it
,
but
is
in
daily
hazard
to
be
trailed
as
a
slave
,
to
fulfil
the
utmost
of
those
fleshly
lusts
,
which
are
burning
in
it
:
for
,
while
he
requireth
every
one
to
know
,
how
to
possess
his
body
not
in
the
lust
of
concupiscence
,
he
implyeth
,
that
otherwise
he
is
not
a
full
possessor
of
it
,
and
that
there
is
skill
and
knowledge
required
unto
a
man
,
for
keeping
his
body
free
of
those
boiling
passions
.
3.
As
there
are
several
degrees
of
one
and
the
same
sin
,
the
former
whereof
maketh
way
to
the
latter
:
So
then
do
we
set
against
a
sin
to
purpose
,
when
we
not
only
lop
the
utmost
branches
,
or
set
our selves
to
refrain
from
the
outward
act
,
but
also
to
restrain
the
inward
motions
and
desires
of
the
heart
after
it
:
for
,
he
will
have
them
to
set
against
the
inward
lust
,
or
passion
,
of
concupiscence
,
as
the
most
ready
mean
of
abstinence
from
the
breaking
out
of
concupiscence
in
the
outward
act
of
fornication
spoken
of
v.
3.
Doct.
4.
The
sight
of
sins
prevalency
in
others
,
should
not
allure
us
to
it
,
but
much
rather
scare
us
from
it
,
there
being
thereby
occasion
offered
to
get
a
more
full
and
clear
sight
of
the
tyranny
and
loathsome
filthiness
of
sin
given
way
to
,
than
can
be
attained
by
the
hearing
of
the
ear
,
and
word-speaking
:
for
,
therefore
doth
he
set
before
them
the
prevalency
of
this
sin
among
the
Pagan-Gentiles
,
to
scare
them
from
it
:
even
as
the
Gentiles
,
saith
he
.
5.
As
that
is
only
worthy
to
be
called
the
knowledge
of
God
,
which
is
operative
upon
the
heart
and
affections
:
So
ignorance
of
God
is
a
woful
root
,
from
whence
many
other
sins
do
spring
up
;
The
Lord
sometimes
judicially
giving
the
ignorant
person
over
to
those
other
sins
,
as
a
just
punishment
for
his
affected
ignorance
;
Besides
,
that
the
knowledge
of
God
which
we
ought
to
have
,
includeth
the
knowledge
of
our
duty
,
wherein
we
honour
him
being
so
known
,
and
therefore
they
who
know
not
God
cannot
but
sin
,
as
not
knowing
whereat
they
stumble
:
for
although
the
Pagan-Gentiles
had
some
knowledge
of
God
,
yet
because
their
knowledge
was
not
operative
and
effectual
,
he
affirms
simply
they
knew
him
not
,
and
makes
their
ignorance
the
cause
of
their
uncleanness
:
even
as
the
Gentiles
which
know
not
God
.
6.
Though
the
child
of
God
is
not
bound
to
abstain
from
every
thing
which
unrenewed
men
practise
,
for
even
they
may
do
some
things
which
are
in
themselves
,
and
materially
good
,
Rom.
2.
14.
yet
as
they
should
eschew
every
sinful
practice
of
others
,
so
especially
such
practises
,
as
are
speaking
evidences
of
their
living
in
their
unrenewed
state
:
for
,
Paul
d●sswades
them
from
living
in
the
lust
of
uncleanness
,
because
this
was
the
practice
of
the
unrenewed
Gentiles
,
and
such
a
practice
as
did
demonstrate
they
knew
nothing
of
God
savingly
,
and
as
they
ought
:
even
as
the
Gentiles
,
saith
he
,
which
know
not
God
.
Ver.
6.
That
no
man
go
beyond
and
defraud
his
brother
in
any
matter
:
because
that
the
Lord
is
the
avenger
of
all
such
,
as
we
also
have
forewarned
you
,
and
testified
.
He
doth
here
press
a
second
branch
of
that
sanctification
,
spoken
of
v.
1.
The
exhortation
is
first
proponed
,
to
this
sense
;
That
in
no
matter
,
or
in
no
business
of
common
commerce
,
they
should
wrong
their
brother
,
either
by
open
violence
(
as
the
word
rendred
go
beyond
implyeth
,
it
signifieth
to
go
above
,
or
trample
upon
one
as
despicable
,
and
so
expresseth
to
the
life
the
nature
and
way
of
proud
and
insolent
oppressours
)
nor
yet
by
secret
fraud
and
deceit
(
as
the
other
word
is
expresly
rendred
,
see
also
2
Cor.
7.
2.
)
and
the
party
whom
they
are
discharged
to
oppress
or
deceive
,
is
their
brother
,
that
is
,
one
of
the
same
Religion
with
them
,
Deut.
17.
15.
whereby
he
meaneth
not
as
if
it
were
lawful
to
oppress
others
(
see
the
contrary
,
Exod.
22.
21.
)
but
because
the
most
of
their
traffick
and
commerce
being
probably
with
Christians
and
among
themselves
,
the
consideration
of
their
interest
in
the
person
injured
by
them
would
add
no
small
weight
to
their
sin
,
1
Cor.
6.
6.
Next
he
addeth
a
reason
to
enforce
not
only
this
disswasive
,
but
the
former
v.
5.
and
it
's
taken
from
one
dreadful
effect
of
all
such
sins
,
they
lay
open
the
person
guilty
to
Gods
dreadful
vengeance
:
and
he
confirmeth
the
truth
hereof
from
this
,
that
he
had
often
told
them
so
much
before
when
he
was
with
them
,
and
not
only
simply
told
,
but
seriously
testified
,
and
earnestly
obtested
them
to
believe
the
truth
of
what
he
had
deponed
,
as
it
were
upon
oath
unto
them
,
for
so
much
doth
the
word
imply
.
Doct.
1.
The
wise
Lord
hath
judged
it
fitting
so
to
dispense
of
things
worldly
unto
mankind
,
not
giving
all
things
needful
unto
any
one
,
as
that
men
cannot
live
without
mutual
commerce
,
and
exchange
of
commodities
from
one
hand
to
another
:
for
,
he
suppones
the
necessity
of
mutual
commerce
while
he
forbiddeth
oppression
and
deceit
in
it
:
that
no
man
go
beyond
his
brother
in
any
matter
,
or
in
any
business
of
common
commerce
.
2.
So
covetous
is
man
by
nature
of
that
which
is
his
neighbours
,
and
so
little
willing
to
reverence
the
Lord
in
the
measure
of
things
worldly
dispensed
unto
him
,
Isa.
5.
8.
that
he
is
easily
tempted
to
catch
advantage
of
his
Neighbour
in
the
matter
of
commerce
,
and
to
make
up
his
own
worldly
estate
by
impairing
the
estate
of
others
:
for
Paul
,
while
he
forbiddeth
this
evil
,
supponeth
that
men
are
prone
to
fall
in
it
:
That
no
man
go
beyond
or
defraud
his
brother
.
3.
So
enslaving
an
evil
is
covetousness
,
that
where
it
reigneth
it
maketh
the
covetous
wretch
imploy
the
utmost
,
both
of
his
power
and
skill
to
give
it
satisfaction
:
for
Paul
,
while
he
forbids
both
going
beyond
,
or
oppressing
by
power
,
and
defrauding
by
skill
,
implyeth
that
both
power
and
skill
is
usually
imployed
for
carrying
on
this
sin
:
That
no
man
go
beyond
or
defraud
.
4.
So
subtle
a
fisher
and
hunter
after
souls
is
Satan
(
Eph.
6.
11.
)
as
that
he
hath
several
sorts
of
tentations
according
to
the
several
tempers
and
abilities
of
people
to
insnare
them
with
,
in
one
and
the
same
sin
;
So
that
when
any
are
effrontedly
shameless
in
wickedness
,
and
love
to
be
known
and
feared
as
such
,
and
have
power
to
bear
them
out
to
act
their
villanies
,
he
then
tempts
them
to
oppress
avowedly
;
and
with
strong
hand
:
and
for
others
who
either
have
not
power
or
good
will
to
carry
on
their
wickedness
in
open
view
,
those
he
tempts
to
defraud
or
deceive
,
teaching
them
a
way
▪
how
to
sin
,
and
not
to
be
so
easily
discovered
in
their
sin
▪
for
,
Paul
suppones
there
were
tentations
of
both
those
kinds
,
while
he
forbids
to
yield
to
either
:
That
no
man
go
beyond
or
defraud
his
brother
.
5.
Whatever
pretexts
a
man
may
find
out
to
render
one
sin
,
and
especially
his
own
sin
,
more
plausible
and
excusable
than
another
;
yet
no
pretext
of
that
kind
can
licentiate
a
man
to
live
in
any
sin
▪
neither
the
open
oppressour
who
pretends
plain
even
down
dealing
,
and
kything
himself
to
be
wha●
he
is
,
nor
yet
the
subtle
deceiver
who
pretends
law
and
fair
bargain
,
are
excuseable
;
but
both
of
them
are
alike
guilty
before
the
Lord
:
for
both
are
here
condemned
:
That
no
man
go
beyond
or
defraud
his
brother
.
6.
As
impunity
from
men
doth
harden
the
wicked
much
in
sin
:
So
the
Lord
doth
alwayes
supply
the
defects
of
mans
justice
;
by
taking
vengeance
here
or
hereafter
,
especially
upon
those
sins
whereof
Judges
among
men
do
take
less
notice
:
for
,
such
are
the
sins
here
forbidden
,
fleshly
uncleanness
,
oppression
by
the
great
,
and
subtle
cheating
under
pretext
of
Law
by
the
politick
and
worldly
wise
,
are
not
much
punished
by
men
,
hence
are
they
so
common
:
and
therefore
saith
Paul
,
The
Lord
is
the
●venger
of
all
such
.
7.
So
strong
is
the
interest
of
sin
in
fallen
man
,
and
chiefly
of
such
sins
as
bring
worldly
profit
and
pleasure
with
them
,
that
there
is
need
of
word
upon
word
,
and
reason
upon
reason
,
to
scare
him
from
them
;
and
there
must
be
not
only
love
to
the
commander
to
constrain
,
but
also
the
terrour
of
God
to
perswade
:
for
,
having
given
one
argument
v.
3.
to
disswade
from
those
pleasant
and
profitable
sins
,
from
the
signification
of
Gods
will
;
he
seeth
it
yet
needful
to
add
another
here
,
from
Gods
vengeance
and
terrour
,
being
to
add
more
afterwards
:
Because
that
the
Lord
is
the
avenger
of
all
such
,
saith
he
▪
8.
As
where
sin
is
,
there
Gods
vengeance
doth
follow
either
upon
the
sinner
himself
,
or
a
cautioner
in
his
stead
,
2
Cor.
5.
21.
So
the
Lord
doth
allow
a
gracious
soul
,
neither
is
it
inconsistent
with
grace
in
the
soul
,
to
abstain
from
sin
,
as
from
other
more
prime
,
so
from
this
inferiour
motive
,
the
fear
of
Gods
vengeance
to
ensue
and
follow
:
for
,
he
sheweth
God
doth
avenge
such
sins
,
and
disswades
even
believers
from
them
,
because
he
is
the
avenger
of
all
such
.
9.
A
Minister
must
not
think
,
that
his
once
denouncing
the
terrour
of
divine
vengeance
against
the
sinner
for
his
sin
will
scare
him
from
it
:
neither
must
he
give
over
the
matter
as
hopeless
,
when
his
former
dreadful
certifications
have
had
little
or
no
effect
,
but
he
must
yet
again
renew
his
zeal
,
reiterate
former
threatnings
and
other
arguments
,
as
not
knowing
when
the
Lord
shall
be
pleased
to
give
the
wished
for
success
,
2
Tim.
2.
25.
for
Paul
reiterates
this
dreadful
certification
,
though
he
had
often
told
it
before
,
and
as
it
appears
,
without
any
success
as
to
some
:
As
we
also
have
〈◊〉
you
,
saith
he
.
10.
So
stupid
are
men
for
the
most
part
,
and
so
slow
to
believe
the
truth
of
divine
threatnings
,
Deut.
29.
19.
that
if
Ministers
when
they
threaten
be
not
the
more
serious
and
fervent
,
the
most
terrible
threatning
will
but
little
affect
the
most
part
of
hearers
;
Some
one
shift
or
other
will
be
found
out
to
put
them
by
to
break
their
dint
,
and
to
make
them
of
no
effect
:
for
,
therefore
Paul
,
in
denouncing
this
terrible
threatning
,
did
seriously
testifie
,
and
fervently
obtest
them
to
take
warning
from
it
:
As
we
also
have
forewarned
you
and
testified
.
Ver.
7.
For
God
hath
not
called
us
unto
uncleanness
but
unto
holiness
.
In
this
Verse
there
is
a
second
argument
;
for
enforcing
all
the
former
exhortations
,
both
general
and
particular
,
positive
and
negative
:
And
it
is
taken
from
the
end
intended
by
God
,
when
he
did
first
effectually
call
them
,
that
is
,
draw
them
out
of
nature
to
the
state
of
grace
,
Col.
1.
13.
which
is
expressed
,
first
negatively
,
It
was
not
that
they
might
thence
take
liberty
to
defile
themselves
with
sin
of
any
kind
;
for
the
word
,
uncleanness
,
must
be
taken
here
in
that
general
sense
,
as
being
opposed
to
sanctification
,
and
containing
under
it
all
the
sins
formerly
forbidden
,
not
only
fornication
,
which
is
uncleanness
,
strictly
taken
,
but
also
oppression
and
fraud
.
Next
positively
,
he
had
called
them
to
sanctification
,
or
that
they
might
be
sanctified
,
and
live
in
the
constant
exercise
of
all
the
sanctifying
graces
of
Gods
Spirit
.
Doct.
1.
As
God
is
a
dreadful
avenger
of
all
sin
,
So
chiefly
of
such
sins
of
professors
of
the
Gospel
as
do
reflect
upon
their
Christian
calling
,
either
as
hardly
consistent
with
it
,
Deut.
32.
5.
or
as
opening
the
mouths
of
prophane
Atheists
to
reproach
it
,
2
Sam.
12.
14.
for
,
he
here
gives
this
reason
why
God
is
the
avenger
of
all
such
sins
,
God
had
called
them
to
abstinence
from
them
,
and
consequently
their
lying
in
them
would
reflect
upon
their
calling
:
for
God
hath
not
called
us
unto
uncleanness
,
saith
he
.
2.
It
is
the
duty
of
called
Christians
,
in
all
their
actions
and
employments
,
to
examine
all
by
the
rule
of
their
Christian
calling
,
and
to
do
or
not
do
accordingly
,
being
alwayes
loth
to
do
any
thing
which
may
in
the
least
measure
reflect
upon
it
,
though
it
should
otherwise
bring
them
never
so
much
pleasure
or
advantage
:
for
,
he
will
have
them
to
abstain
from
the
flesh-pleasing
sin
of
uncleanness
,
and
the
profitable
sin
of
covetousness
,
fraud
and
oppression
,
upon
this
account
,
they
were
not
according
to
the
rule
of
their
Christian
calling
:
for
God
hath
not
called
us
unto
uncleanness
,
saith
he
.
3.
So
averse
are
all
men
by
nature
from
the
duties
of
holiness
,
Rom.
8.
7.
so
impotent
to
go
about
them
,
as
being
dead
in
sins
and
trespasses
,
Eph.
2.
1.
that
the
Lord
must
first
draw
us
out
of
nature
to
the
state
of
grace
,
and
create
in
us
a
new
heart
and
abilities
to
do
good
(
Ezek.
36.
26.
)
when
he
effectually
calleth
us
,
before
we
mind
holiness
in
earnest
:
for
,
he
hath
called
us
—
unto
holiness
,
saith
he
.
4.
Though
some
do
abuse
grace
unto
wantonness
,
and
pretend
they
may
sin
without
fear
,
(
when
,
as
they
suppone
,
they
are
effectually
called
)
because
the
root
of
the
matter
is
in
them
,
and
grace
once
received
cannot
be
lost
,
Rom.
6.
15.
yet
,
as
such
corrupt
reasonings
receive
no
encouragement
,
neither
from
the
author
of
grace
,
the
Holy
God
,
nor
from
the
end
of
bestowing
grace
,
which
is
our
sanctification
and
holiness
:
So
if
any
externally
called
by
the
Ministry
of
the
Gospel
do
live
loosely
or
profanely
,
it
should
not
in
reason
reflect
upon
this
holy
calling
,
but
upon
the
persons
themselves
,
who
do
not
walk
worthy
of
it
and
suitable
unto
it
,
(
as
is
enjoyned
,
Eph.
4.
1.
)
and
thereby
evidence
the
external
call
of
the
Gospel
hath
never
received
inward
entertainment
in
their
heart
:
for
,
Paul
supponing
some
might
have
such
perverse
reasonings
as
those
,
doth
here
refute
them
as
having
no
ground
from
our
Christian
calling
,
seeing
it
is
God
who
calleth
,
and
calleth
not
to
uncleanness
,
but
unto
holiness
.
Ver.
8.
He
therefore
that
despiseth
,
despiseth
not
man
,
but
God
,
who
hath
also
given
unto
us
his
holy
Spirit
.
Followeth
a
third
argument
to
press
the
same
thing
,
and
it
's
taken
from
the
heinousness
of
their
sin
,
if
they
should
despise
,
reject
,
or
set
at
nought
(
as
the
word
signifieth
)
those
wholesom
Apostolical
counsels
and
commands
.
They
should
hereby
despise
or
reject
,
not
man
,
to
wit
,
only
,
or
chiefly
,
but
God
,
speaking
in
him
and
by
him
;
which
he
proveth
from
this
,
that
God
had
given
his
holy
Spirit
,
by
whose
guidance
and
assistance
he
had
given
to
them
the
forementioned
commands
,
v.
2●
▪
See
the
like
expression
for
asserting
the
divine
authority
of
what
he
wrote
,
1
Cor.
7.
40.
Doct.
1.
When
Ministers
have
done
their
utmost●in
holding
forth
the
beauty
of
holiness
,
and
pressing
by
the
strongest
of
reasons
the
practice
of
it
upon
peoples
Consciences
,
there
will
be
alwayes
some
so
far
from
yielding
obedience
,
that
the
more
they
are
pressed
to
duty
,
they
will
be
the
more
averse
from
it
;
and
in
the
end
prove
profane
mockers
and
despisers
of
all
which
can
be
said
to
that
purpose
:
for
,
Paul
after
all
his
exhortations
and
reasons
,
supponeth
there
would
be
some
such
despisers
,
while
he
sets
himself
against
them
:
he
therefore
that
despiseth
.
2.
Though
such
prophane
despisers
of
exhortations
to
duty
,
and
of
threatnings
denounced
in
case
of
neglect
of
duty
,
do
please
themselves
with
vain
thoughts
that
the
Minister
,
a
despicable
man
,
is
only
their
party
,
whose
pleasure
they
do
not
regard
,
whose
displeasure
they
do
not
fear
,
Jer.
18.
18.
yet
herein
they
are
hugely
mistaken
,
the
great
God
is
their
party
,
he
it
is
whom
they
despise
,
and
who
will
reckon
with
them
as
setters
at
nought
of
him
:
for
,
so
saith
Paul
,
he
therefore
that
despiseth
,
despiseth
not
man
,
but
God
.
3.
So
much
are
faithful
Ministers
owned
of
God
in
the
discharge
of
their
trust
,
that
what
respect
or
disrespect
is
put
upon
them
,
or
the
message
which
they
carry
,
it
is
reckoned
by
him
as
put
upon
himself
;
and
that
because
they
are
Ambassadours
in
his
stead
,
2
Cor.
5.
20.
he
that
despiseth
,
despiseth
not
man
,
but
God
,
saith
he
.
4.
The
great
reason
for
which
a
peoples
carriage
towards
the
message
,
and
person
of
their
faithful
Ministers
,
reflecteth
upon
God
himself
is
,
that
they
in
discharge
of
their
trust
do
represent
him
,
and
all
their
regular
actings
are
owned
by
him
as
his
own
:
for
,
from
what
he
spoke
,
v.
7.
that
the
act
of
sent
Ministers
,
in
calling
sinners
by
the
Ministry
of
the
Gospel
,
(
2
Cor.
11.
2.
)
is
owned
by
God
himself
as
his
deed
,
he
inferreth
here
,
that
therefore
he
that
despiseth
,
despiseth
not
man
but
God
.
5.
Though
faithful
Ministers
are
men
,
and
therefore
both
may
and
must
be
affected
with
injuries
and
affronts
,
put
upon
them
by
profane
Atheists
,
while
they
set
at
nought
their
person
and
reject
their
message
,
Jer.
20.
2.
18.
yet
the
dishonour
done
thereby
to
God
doth
bear
so
much
bulk
in
their
minds
,
as
if
any
disgrace
put
upon
themselves
,
being
compared
with
that
,
were
not
to
be
regarded
,
and
not
so
much
as
once
to
be
named
;
for
though
profane
mockers
despise
the
Ministers
,
yet
so
little
is
that
comparatively
valued
by
Paul
,
that
he
saith
,
he
that
despiseth
,
despiseth
not
man
but
God
.
6.
Though
the
contempt
and
disgrace
cast
even
upon
ordinary
Ministers
by
slighting
their
message
redoundeth
to
God
,
for
the
reasons
given
,
doct.
3
,
4.
yet
this
did
hold
chiefly
in
the
Apostles
,
and
other
penmen
of
holy
Scripture
,
who
were
infallibly
assisted
in
what
they
wrote
,
2
Pet.
1.
21.
and
in
ordinary
Ministers
,
but
in
so
far
as
they
follow
their
steps
,
and
deliver
nothing
to
the
Lords
people
for
truth
but
what
they
have
warrant
for
in
the
written
Word
of
God
:
for
the
reason
here
given
is
peculiar
to
the
Apostles
and
other
extraordinary
office-bearer●
,
who
only
had
the
holy
Spirit
to
guide
them
infallibly
:
who
hath
also
given
unto
us
his
holy
Spirit
,
saith
he
.
Ver.
9.
But
as
touching
brotherly
love
,
ye
need
not
that
I
write
unto
you
:
for
ye
your selves
are
taught
of
God
to
love
one
another
.
10
.
And
indeed
ye
do
it
towards
all
the
brethren
which
are
in
all
Macedonia
:
but
we
beseech
you
,
brethren
,
that
ye
increase
more
and
more
.
He
doth
here
press
a
third
branch
of
sanctification
,
called
brotherly
love
,
which
is
that
singular
,
and
as
it
were
native
(
and
therefore
called
brotherly
)
love
and
affection
,
testified
by
action
,
which
ought
to
be
and
in
some
measure
is
,
(
1
Joh.
5.
1.
)
in
Gods
Children
mutually
,
and
one
to
another
,
for
the
reality
or
appearance
of
Gods
grace
in
them
,
Psal.
119.
63.
And
he
presseth
the
exercise
of
this
grace
first
,
by
commending
them
for
their
progress
herein
already
,
which
was
such
that
they
had
not
so
great
need
to
have
it
pressed
upon
them
as
others
;
for
that
the
words
must
be
understood
not
simply
and
absolutely
(
as
they
sound
)
but
comparatively
(
as
other
Scriptural
expressions
of
the
like
kind
,
Joh.
9.
41.
1
Cor.
1.
17.
)
appears
from
his
pressing
this
same
duty
on
them
,
v.
—
10.
which
he
would
not
have
done
if
there
had
been
no
need
at
all
for
it
.
Secondly
,
By
giving
a
reason
why
it
was
not
needful
for
him
to
write
much
to
this
purpose
,
because
they
were
taught
of
God
to
love
one
another
,
that
is
,
their
hearts
were
powerfully
inclined
to
the
actual
exercise
of
this
grace
by
the
efficacious
working
of
Gods
Spirit
,
not
without
,
but
accompanying
the
outward
Ministry
of
the
word
,
Act.
16.
14.
for
so
is
Gods
teaching
explained
in
opposition
to
mans
,
Jer.
31.
33.
This
is
contained
,
v.
9.
Thirdly
,
by
further
commending
them
,
while
he
proveth
they
were
so
taught
of
God
,
from
the
effect
of
his
teaching
,
their
real
practice
,
and
exercise
of
this
grace
towards
all
the
Christians
(
here
called
brethren
)
in
the
Region
of
Macedonia
,
wherein
Thessalonica
was
the
chief
City
.
And
fourthly
by
exhorting
them
expresly
,
(
notwithstanding
their
former
progress
)
not
only
to
persevere
,
but
also
to
abound
more
and
more
in
the
exercise
of
that
grace
.
From
v.
9.
Learn
1.
where
sanctifying
grace
is
wrought
in
the
heart
by
God
,
there
will
not
only
be
an
abstaining
from
wrong
,
hurt
and
injury
to
our
Neighbour
,
but
there
must
and
will
be
also
,
an
inward
propension
,
seconded
with
real
endeavours
to
do
him
good
,
and
help
him
forward
both
in
his
bodily
,
Lev.
35.
25.
and
spiritual
estate
,
1
Thes.
5.
11.
for
,
the
Apostle
having
pressed
abstinence
from
doing
wrong
to
our
neighbour
,
v.
6.
as
one
branch
of
that
sanctification
mentioned
,
v.
3.
he
doth
here
enjoyn
the
exercise
of
brotherly
love
,
as
another
branch
of
the
same
grace
:
But
as
touching
brotherly
love
,
&c.
2.
It
is
a
singular
piece
of
Ministerial
prudence
seasonably
to
commend
what
good
they
observe
in
the
Lords
people
,
and
so
to
commend
it
as
that
thereby
they
be
not
rendred
proud
or
secure
,
but
strongly
incited
to
make
further
progress
in
that
good
which
they
already
have
:
and
people
ought
to
improve
what
countenance
or
commendation
they
receive
from
their
faithful
Pastors
for
the
same
end
,
otherwise
it
becomes
their
snare
,
Matth.
16.
17.
compared
with
22.
for
,
Paul
doth
here
commend
the
progress
they
had
already
made
in
the
exercise
of
brotherly
love
,
of
purpose
to
incite
them
to
further
progress
:
As
touching
brotherly
love
,
ye
need
not
that
I
write
unto
you
,
saith
he
.
3.
So
apt
are
the
best
to
be
discouraged
in
good
,
Heb.
12.
12.
and
so
much
doth
the
known
good
opinion
concerning
some
in
the
minds
of
others
(
especially
of
their
faithful
Pastors
,
2
Cor.
8.
24.
)
prevail
with
them
for
their
incitement
to
do
better
,
Act.
26.
27
,
28.
that
as
Ministers
ought
not
to
flatter
any
in
an
evil
,
1
Thes.
2.
5.
so
they
should
not
rashly
pass
an
hard
sentence
upon
any
,
2
Tim.
2.
—
24.
or
reject
the
meanest
appearance
of
good
in
them
as
counterfeit
and
naught
,
Zech.
4.
10.
but
should
cherish
the
day
of
small
things
in
the
people
of
their
charge
,
not
only
in
charity
believing
,
1
Cor.
13.
7.
but
also
alleadging
the
best
upon
them
,
that
hereby
they
may
be
incited
,
and
in
a●manner
constrained
to
do
better
:
for
,
so
doth
Paul
here
:
As
touching
brotherly
love
ye
need
not
that
I
write
unto
you
.
4.
The
Lords
Ministers
must
not
expect
that
all
within
their
charge
shall
be
alike
docile
,
tractable
and
easie
to
be
wrought
upon
,
by
powerful
exhortations
to
holy
duties
,
or
all
alike
backward
,
dull
and
unteachable
:
There
are
usually
some
of
both
kinds
,
So
that
though
some
must
have
word
upon
word
,
and
line
upon
line
,
and
all
to
little
purpose
,
Isa.
28.
13.
yet
there
are
others
with
whom
less
than
that
will
prevail
:
for
,
such
were
those
Thessalonians
,
so
tractable
,
that
Paul
needed
not
take
so
much
pains
upon
them
,
as
upon
others
,
ye
need
not
that
I
write
unto
you
,
saith
he
.
5.
That
any
are
thus
more
docile
and
easie
to
be
wrought
upon
than
others
,
doth
not
proceed
from
any
natural
difference
of
a
better
or
worse
disposition
;
for
all
are
by
nature
alike
averse
,
and
indisposed
unto
any
thing
which
is
spiritually
good
,
Rom.
8.
7.
but
from
the
Lords
effectual
blessing
upon
the
means
of
instruction
towards
some
more
than
others
:
for
,
Paul
gives
this
as
a
reason
of
their
proficiency
beyond
others
:
for
ye
your selves
are
taught
of
God
,
saith
he
.
6.
Though
the
Spirit
of
God
,
the
inward
teacher
of
his
people
,
doth
not
teach
immediately
by
enthusiasmes
,
dreams
or
raptures
,
without
,
and
much
less
,
contrary
to
the
word
,
Isa.
8.
20.
but
in
and
by
the
use
of
second
means
,
and
especially
by
a
sent
Ministry
,
Rom.
10.
15.
whose
labours
he
doth
effectually
bless
to
the
elect
,
and
so
doth
inwardly
teach
them
,
1
Cor.
15.
10.
yet
where
the
Spirit
of
God
doth
thus
effectually
and
inwardly
teach
,
there
is
the
less
need
of
outward
means
,
though
there
be
alwayes
some
,
even
to
the
best
,
until
their
graces
be
made
perfect
in
Heaven
,
Eph.
4.
13.
only
a
little
of
outward
means
will
do
more
good
to
such
,
than
ten
times
more
can
do
to
others
:
In
a
word
,
those
are
easily
taught
whom
God
doth
teach
;
and
therefore
though
eminent
abilities
are
much
to
be
wished
for
in
Ministers
,
Tit.
1.
9.
yet
we
ought
not
to
be
so
anxious
about
the
weakness
or
eminency
of
gifts
in
them
,
as
fervently
desirous
to
have
Gods
teaching
to
come
along
with
theirs
:
for
,
Paul
shews
that
God
by
his
teaching
those
Thessalonians
had
made
them
stand
the
less
in
need
of
being
taught
by
him
,
while
he
saith
,
ye
need
not
that
I
write
unto
you
,
for
ye
your selves
are
taught
of
God
.
From
v.
10.
Learn
1.
All
those
whom
God
doth
teach
do
profit
under
his
hand
,
he
doth
so
teach
as
the
wills
of
those
who
are
taught
by
him
are
powerfully
bowed
,
and
actually
inclined
to
practise
and
obey
what
he
teacheth
:
and
herein
his
teaching
doth
differ
from
mans
,
who
can
only
inform
the
judgement
,
by
clearing
up
things
to
the
understanding
,
but
cannot
effectually
determine
the
will
to
obey
,
1
Cor.
3.
6.
for
,
Paul
sheweth
that
the
effect
of
Gods
teaching
them
was
their
real
practice
:
And
indeed
ye
do
it
,
saith
he
.
2.
As
Christian
brotherly-love
excludeth
none
,
but
is
extended
unto
all
who
have
real
grace
,
or
promising
evidences
thereof
:
So
the
great
and
main
motive
which
draweth
out
this
brotherly
love
to
the
party
loved
,
is
the
reality
or
appearance
of
a
gracious
work
in
him
,
and
not
other
by
respects
only
,
or
mainly
,
as
of
kindred
,
friendship
,
or
favours
bestowed
by
them
,
Matth.
5.
46.
for
,
he
sheweth
that
they
exercised
their
love
to
others
under
the
notion
of
,
or
because
they
were
,
brethren
;
and
did
extend
it
to
all
of
that
sort
which
were
in
all
Macedonia
.
3.
Though
the
exercise
of
brotherly-love
be
a
duty
incumbent
unto
all
equally
,
as
to
that
which
is
inward
of
it
,
in
the
heart
and
affection
,
1
Pet.
1.
22.
yet
as
to
what
is
external
,
and
especially
as
to
its
fruit
or
beneficence
,
in
supplying
the
outward
straits
of
the
people
of
God
,
there
is
more
or
less
required
from
several
persons
,
according
to
the
capacity
in
which
the
Lord
hath
put
them
to
discharge
it
:
for
,
Thessalonica
being
the
chief
City
in
that
whole
Region
,
and
so
most
able
to
exercise
beneficence
,
did
extend
their
brotherly
love
,
even
as
to
this
act
of
it
doubtless
,
to
all
the
brethren
in
all
Macedonia
.
4.
It
is
a
duty
in
a
special
manner
incumbent
unto
those
who
are
any
way
eminent
in
riches
,
power
,
or
credit
,
whether
they
be
Cities
,
Societies
,
or
particular
persons
,
to
imploy
their
eminency
as
a
shelter
,
help
and
encouragement
to
piety
and
those
who
are
pious
,
in
those
places
especially
where
they
are
,
and
as
far
as
their
power
may
reach
:
for
so
did
those
of
this
eminent
City
,
Thessalonica
,
extend
their
brotherly
love
in
the
fruits
of
in
towards
all
the
brethren
,
in
all
Macedonia
.
5.
Even
the
most
praise-worthy
graces
of
most
eminent
Saints
have
their
own
defects
,
and
fall
exceedingly
short
of
that
perfection
which
is
required
,
and
should
be
aimed
at
,
1
Cor.
13.
9.
for
,
though
he
had
commended
them
much
for
their
brotherly
love
,
yet
he
implyeth
there
was
some
lack
in
it
,
while
he
beseecheth
them
to
increase
more
and
more
.
But
6.
and
more
particularly
,
This
grace
of
brotherly
love
can
never
be
at
such
an
height
in
any
,
but
it
is
capable
of
increase
,
either
by
intending
it
more
,
while
it
groweth
more
fervent
,
and
consequently
farther
out
of
hazard
of
being
quenched
by
those
provocations
which
might
otherwayes
cool
it
,
2
Cor.
12.
15.
or
by
extending
it
more
,
especially
in
its
fruits
of
beneficence
towards
more
and
more
objects
,
Eccles.
11.
1
,
2.
or
by
spi●●tualizing
it
more
,
while
there
is
a
greater
abstractedness
in
its
exercise
from
self-ends
and
motives
,
Rom
▪
12.
9.
for
,
Paul
insinuates
their
brotherly
love
,
so
much
commended
,
was
capable
,
of
increase
,
while
he
bids
them
increase
more
and
more
.
7.
See
a
further
note
v.
1.
doct.
8.
grounded
upon
this
injunction
,
increase
more
and
more
.
Ver.
11.
And
that
ye
study
to
be
quiet
,
and
to
do
your
own
business
,
and
to
work
with
your
own
hands
(
as
we
commanded
you
.
)
He
doth
here
press
a
fourth
branch
of
sanctification
,
to
wit
,
that
they
would
study
(
or
as
the
word
signifieth
,
contend
with
such
eagerness
as
ambitious
men
do
for
honour
)
to
be
of
a
quiet
spirit
,
without
creating
trouble
either
to
themselves
or
others
,
by
their
imporunate
intruding
upon
other
mens
business
,
with
neglect
of
their
own
concernments
,
and
by
seeking
to
live
upon
the
labours
of
others
.
And
that
this
is
intended
by
the
quietness
here
enjoyned
,
appeareth
in
part
by
the
means
prescribed
for
attaining
to
it
;
which
are
first
,
that
every
man
do
his
own
business
,
that
is
,
meddle
with
those
things
▪
and
those
only
,
which
come
within
the
compass
of
his
duty
:
So
that
he
condemneth
not
a
charitable
minding
of
the
affairs
of
others
,
when
we
are
called
to
it
,
Phil.
2.
4.
but
only
a
restless
intermedling
with
such
things
as
concern
us
not
.
2.
That
he
work
with
his
own
hands
,
whereby
he
enjoyneth
industry
and
painfulness
in
our
callings
;
and
what
he
speaketh
of
the
hands
,
must
be
taken
figuratively
,
for
any
member
of
the
body
or
faculty
of
the
mind
which
men
make
chief
use
of
in
any
lawful
calling
;
which
last
piece
of
the
duty
chiefly
is
enforced
first
,
from
his
own
Apostolick
authority
who
had
so
enjoyned
when
he
was
with
them
.
See
2
Thes.
3.
16.
Doct.
1.
There
is
not
any
one
thing
more
inconsistent
with
the
grace
of
brotherly
love
,
and
with
the
exercise
of
that
grace
,
than
a
turbulent
spirit
who
must
have
some
medling
hand
in
every
thing
,
wherein
he
is
concerned
least
,
and
doth
sinfully
neglect
those
other
things
,
wherein
by
vertue
of
his
station
he
is
concerned
most
;
for
so
much
is
implyed
while
the
Apostle
presseth
the
exercise
of
a
quiet
spirit
,
in
opposition
to
that
turbulent
medling
humour
,
immediately
after
brotherly
love
,
as
an
help
unto
it
:
And
that
ye
study
to
be
quiet
,
saith
he
.
2.
As
a
mans
greatest
honour
doth
stand
in
the
exercise
of
Christian
vertues
,
and
more
especially
in
a
Christian
,
peaceable
and
sober
deportment
,
flowing
from
a
meek
and
quiet
spirit
,
which
is
a
choice
piece
of
that
ornament
wherewith
Christians
should
be
adorned
,
1
Pet.
3.
4.
So
this
calm
and
peaceable
frame
of
a
quiet
spirit
will
be
found
not
easily
,
nor
without
the
ut-most
of
our
serious
endeavours
attainable
,
if
we
consider
not
only
how
great
an
enemy
Satan
i●
to
this
,
as
to
all
other
graces
,
Ephes.
4.
26
,
27.
but
also
how
corruptly
all
men
are
by
nature
principled
to
think
this
truly
Christian
honour
but
their
shame
,
and
a
living
and
dying
in
obscurity
and
disgrace
,
Judg.
9.
1
,
2.
and
that
those
are
only
honourable
,
who
by
winding
themselves
into
all
businesses
are
admired
,
or
feared
,
or
depended
upon
by
all
,
1
Sam.
15.
1
,
2
,
3
,
4
,
5.
for
,
as
it
was
said
in
the
exposition
,
the
word
rendred
study
,
signifieth
to
contend
with
such
eagerness
as
ambitious
men
do
for
honour
,
which
implyeth
both
that
this
quiet
frame
of
spirit
should
be
looked
upon
as
our
honour
,
and
not
attainable
if
not
eagerly
sought
after
:
And
that
ye
study
to
be
quiet
,
saith
he
.
3.
This
Christian
frame
of
a
meek
and
quiet
spirit
,
with
a
calm
and
peaceable
deportment
flowing
from
it
,
is
a
far
other
thing
than
a
love
to
live
in
sluggish
ease
,
and
to
eschew
even
the
necessary
trouble
which
God
doth
sometimes
call
us
to
encounter
in
the
way
of
duty
;
for
such
a
base
desire
of
sluggish
ease
is
here
opposed
to
it
,
while
he
prescribeth
,
as
an
help
for
attaining
this
quiet
frame
of
spirit
,
that
we
do
our
own
business
,
and
work
with
our
own
hands
.
4.
As
those
polypragmatick
spirits
and
busie-bodies
,
who
do
importunately
ingyre
themselves
upon
the
affairs
of
others
,
and
can
suffer
nothing
,
neither
of
publick
or
private
concernment
,
to
pass
them
,
except
they
intermeddle
with
it
,
either
as
umpires
or
parties
,
or
as
some
one
way
or
other
concerned
in
it
,
As
those
I
say
do
create
much
trouble
and
strife
both
to
themselves
and
others
:
So
a
choice
preservative
of
peace
and
quietness
in
publick
societies
,
and
in
mens
own
spirits
,
is
that
every
man
being
content
with
the
station
wherein
he
is
set
(
1
Cor.
7.
20
,
21.
)
do
busie
himself
with
those
things
only
to
which
he
is
called
by
God
,
as
knowing
that
the
best
things
done
with
best
intention
,
if
without
a
calling
to
them
,
are
displeasing
to
the
Lord
,
2
Sam.
6.
7.
for
,
Paul
doth
teach
both
those
,
while
he
enjoyneth
,
as
a
help
for
attaining
this
quiet
and
peaceable
frame
of
spirit
,
that
every
man
meddle
with
those
things
,
and
those
only
which
come
within
the
compass
of
his
duty
:
And
to
do
your
own
business
,
saith
he
.
5.
As
most
busie
medlers
with
the
affairs
of
others
are
usually
greatest
neglectets
of
their
own
:
So
lazie
idleness
and
sloath
in
those
things
of
a
mans
own
concernment
,
do
usually
drive
him
to
straits
,
and
from
that
to
employ
his
wits
how
he
may
one
way
or
other
prey
upon
other
mens
estates
for
his
own
subsistence
,
and
thereby
disturb
both
his
own
peace
and
the
peace
of
others
;
for
,
while
he
enjoyneth
diligence
and
industry
in
a
mans
own
calling
,
as
an
help
to
attain
this
quiet
and
peaceable
frame
of
spirit
,
he
implyeth
that
contrary
sloth
doth
usually
drive
men
to
busie
medling
,
and
to
disturb
both
themselves
and
others
:
And
to
work
with
your
own
hands
▪
saith
he
.
6.
As
the
Lord
alloweth
none
to
live
idle
,
but
will
have
all
to
employ
the
wit
and
strength
which
he
hath
given
them
in
some
one
lawful
calling
or
other
,
wherein
they
may
promote
the
good
either
of
Church
,
Family
or
Common-wealth
,
Eph.
4.
28.
So
painfulness
and
industry
in
our
own
callings
is
a
singular
help
to
stop
our
ears
from
being
taken
with
the
alluring
sound
of
many
inchanting
tentations
,
and
of
those
in
particular
which
would
allure
us
to
meddle
with
the
affairs
of
others
to
their
prejudice
,
and
to
employ
our
wit
in
raising
stirs
and
divisions
among
Societies
for
our
own
advantage
;
we
should
find
so
much
of
work
,
what
from
one
thing
what
from
another
,
at
home
,
as
should
make
us
loath
to
go
abroad
,
except
when
we
are
called
and
pressed
to
it
:
for
,
as
an
help
to
attain
a
quiet
and
peaceable
fame
of
spirit
,
he
enjoyneth
every
one
to
work
with
their
own
hands
.
7.
It
is
the
duty
of
Ministers
to
press
upon
people
not
only
the
practice
of
Religious
duties
,
but
also
diligence
and
painfulness
in
the
duties
of
every
mans
particular
calling
;
And
so
to
press
the
former
,
as
under
a
pretext
of
zeal
and
diligence
in
those
,
he
do
not
make
way
for
,
or
connive
at
negligence
in
the
latter
:
for
Paul
doth
so
,
not
only
here
,
but
also
shews
he
had
done
it
formerly
:
Work
with
your
own
hands
,
(
as
we
commanded
you
)
saith
he
.
8.
The
word
Preached
doth
not
presently
evanish
when
spoken
by
Ministers
,
but
stands
as
a
constant
rule
for
all
time
coming
,
though
never
so
long
after
,
binding
the
consciences
of
those
who
heard
it
to
walk
by
it
,
as
they
would
not
be
judged
for
their
disobedience
to
it
;
And
therefore
the
word
when
Preached
should
be
carefully
laid
up
in
the
hearts
of
hearers
for
that
end
:
for
,
Paul
sheweth
that
the
word
which
he
had
preached
to
them
when
he
was
with
them
,
was
binding
to
them
yet
:
As
I
commanded
you
,
saith
he
.
Ver.
12.
That
ye
may
walk
honestly
toward
them
that
are
without
,
and
that
ye
may
have
lack
of
nothing
.
Here
are
other
two
arguments
for
pressing
industry
and
painfulness
in
their
calling
;
first
,
hereby
they
should
walk
honestly
,
and
in
a
seemly
decency
,
in
the
eyes
of
those
who
were
without
,
or
of
unconverted
Pagans
(
so
called
,
1
Cor.
5.
12.
as
being
without
the
pale
of
Christs
visible
Church
)
and
otherwise
both
they
themselves
and
Christian
Religion
should
be
reproached
by
those
Heathens
.
2.
Hereby
,
and
by
Gods
blessing
upon
their
diligence
(
Prov.
10.
22.
)
they
should
attain
to
such
a
tolerable
competency
in
things
worldly
as
to
have
lack
of
nothing
,
to
wit
,
which
the
Lord
did
see
fit
and
convenient
for
them
to
have
,
Psal.
84.
11.
Doct.
1.
Such
is
our
love
to
sloath
and
ease
,
Prov.
6.
9
,
10.
and
so
prone
are
people
to
abuse
the
doctrine
of
Christian
liberty
,
as
a
pretence
for
shaking
off
the
yoke
of
all
necessary
and
painful
duty
,
Gal.
5.
13.
that
the
most
of
people
,
especially
those
who
can
by
their
wits
find
out
a
sinful
shift
,
covered
over
with
some
handsome
pretext
,
to
subsist
otherwayes
,
can
hardly
be
kept
from
giving
themselves
over
to
idleness
,
or
stirred
up
to
look
upon
diligence
in
particular
callings
as
a
matter
of
conscience
:
for
,
therefore
is
it
that
Paul
seeth
it
necessary
to
use
so
many
arguments
,
to
enforce
upon
witty
medlers
in
other
mens
affairs
,
diligence
in
their
own
:
That
ye
may
walk
honestly
.
2.
As
diligence
and
industry
in
the
duties
of
a
mans
particular
calling
,
is
a
piece
of
seemly
decency
and
honesty
:
so
there
is
nothing
more
unseemly
and
base
than
a
lazie
sluggard
who
being
neither
profitable
to
himself
nor
others
,
doth
live
as
if
he
were
only
born
to
eat
,
drink
and
sleep
,
and
do
nothing
else
:
and
though
such
idle
sluggards
be
neither
whoremongers
nor
thieves
,
yet
they
may
and
should
be
justly
branded
with
dishonesty
,
and
esteemed
to
lead
no
honest
life
:
for
,
so
much
doth
Paul
teach
,
while
he
calleth
painful
industry
a
walking
honestly
:
That
ye
may
walk
honestly
,
saith
he
.
3.
It
is
the
duty
of
Christians
,
as
in
the
first
place
to
approve
themselves
to
God
,
Matth.
8.
4.
and
next
unto
good
men
,
Psal.
52.
9.
So
also
in
the
third
place
to
those
who
are
without
,
even
naughty
wicked
and
profane
men
,
in
so
far
at
least
as
that
we
do
not
scare
them
from
Christ
,
and
give
them
occasion
to
speak
evil
of
Religion
,
1
Tim.
5.
14.
for
,
so
doth
Paul
enjoyn
:
That
ye
may
walk
honestly
toward
them
that
are
without
.
4.
there
is
not
any
thing
that
makes
both
Religion
,
and
those
who
profess
the
same
,
more
unseemly
and
unsavoury
to
profane
men
,
than
when
those
who
pretend
much
to
Religion
do
under
any
pretence
,
whatsoever
,
live
lazie
sluggards
in
their
particular
callings
,
exposing
themselves
and
theirs
to
be
a
burden
to
others
,
and
to
live
upon
the
sweat
of
other
mens
faces
;
They
are
so
much
convinced
from
natures
light
of
the
unseemliness
of
this
sin
,
that
as
they
burthen
Religion
with
all
the
blemishes
of
those
who
profess
it
,
So
they
cannot
think
that
such
a
Religion
●ath
God
for
its
Author
,
which
giveth
people
liberty
to
live
in
the
practice
of
such
an
evil
:
for
,
while
Paul
affirmeth
that
their
painful
diligence
in
a
particular
calling
would
be
a
walking
honestly
toward
them
that
are
without
,
he
insinuates
that
they
would
reproach
them
and
Religion
both
with
dishonesty
,
if
they
lived
idly
.
5.
It
is
no
small
mercy
for
a
man
to
have
competency
of
things
worldly
,
so
as
he
neither
know
the
power
and
strength
of
those
tentations
which
arise
from
pinching
scarcity
and
want
,
Prov.
31.
9.
nor
yet
be
necessitated
to
depend
for
a
livelyhood
upon
the
coldryff
,
and
oft-times
merciless
,
charity
of
others
,
James
2.
15
,
16.
for
,
Paul
teacheth
them
so
much
,
while
he
perswades
them
to
painful
diligence
,
by
a
promise
of
desirable
competency
:
and
that
ye
may
have
lack
of
nothing
,
saith
he
.
6.
See
a
further
note
from
the
strength
of
this
Argument
to
inforce
industry
and
painfulness
in
our
lawful
callings
,
upon
Eph.
4.
28.
doct.
6.
That
ye
may
have
lack
of
nothing
.
Ver.
13.
But
I
would
not
have
you
to
be
ignorant
brethren
,
concerning
them
which
are
asleep
,
that
ye
sorrow
not
,
even
as
others
which
have
no
hope
.
In
the
second
part
of
the
Chapter
,
The
Apostle
,
while
he
p●esseth
a
fifth
branch
of
sanctification
,
to
wit
,
moderation
of
sorrow
for
their
friends
who
died
in
Christ
,
many
whereof
were
doubtless
martyrs
for
the
truth
in
those
dayes
of
persecution
,
chap.
2.
14.
and
while
he
gives
them
many
sweet
grounds
of
consolation
against
immoderate
grief
,
he
falleth
out
in
a
digression
concerning
the
state
of
believers
after
death
,
and
Christs
second
coming
.
And
in
this
verse
he
first
proposeth
his
scope
in
all
,
which
is
,
first
,
to
remove
all
ignorance
,
uncertainty
,
or
want
of
full
perswasion
of
the
truth
of
those
things
which
he
is
afterward
to
deliver
,
and
especially
of
the
state
of
believers
after
death
.
Next
,
that
hereby
they
might
learn
to
moderate
their
sorrow
and
grief
for
their
deceased
friends
,
and
not
to
mourn
excessively
or
desperately
as
ot●ers
,
to
wit
,
the
Pagan
Gentiles
,
did
who
had
no
hope
of
life
,
or
of
a
resurrection
following
.
And
while
he
calleth
the
dead
(
after
the
usual
manner
of
Scripture
,
Act.
7.
60.
1
Cor.
15.
20.
Joh.
11.
11.
)
by
the
name
of
those
who
sleep
,
he
sets
down
the
first
head
of
doctrine
concerning
the
state
of
believers
after
death
,
which
also
serveth
for
an
argument
to
moderate
the
excessive
sorrow
of
living
friends
for
them
,
even
this
,
that
their
death
is
but
a
sleep
,
not
a
sleeping
of
the
soul
,
which
goeth
immediately
after
death
to
glory
,
Luk.
23.
43.
but
of
their
bodies
which
rest
in
the
grave
free
from
trouble
and
care
,
as
a
man
doth
in
his
bed
,
and
it
shall
be
raised
up
from
the
grave
in
the
morning
of
the
Resurrection
,
Psal.
17.
15.
by
the
voice
of
Christ
,
with
as
little
difficulty
as
one
will
awake
his
sleeping
friend
,
Joh.
5.
25.
and
shall
arise
refreshed
,
re●reated
and
in
full
vigour
,
1
Cor.
15.
42
,
43.
to
go
about
their
endless
work
of
praises
to
God
and
the
Lamb
,
through
the
long
lasting
day
of
never
ending
eternity
,
(
see
v.
17.
)
as
a
man
after
sleep
ariseth
refreshed
for
his
work
.
Doct.
1.
As
the
children
of
God
are
often
pressed
down
with
more
than
ordinary
sorrow
and
grief
arising
from
cross
dispensations
:
So
sometimes
there
is
not
so
much
cause
of
sorrow
in
the
dispensation
it self
,
as
in
their
own
ignorance
,
which
mis-represents
the
Lords
way
of
dealing
,
and
makes
it
look
with
a
more
terrible
aspect
than
really
it
doth
:
for
,
those
Thessalonians
were
excessively
grieved
for
the
death
of
their
friends
,
arising
mainly
from
their
ignorance
of
their
happy
estate
after
death
,
as
Paul
doth
here
imply
:
for
I
would
not
have
you
to
be
ignorant
concerning
them
which
are
asleep
.
2.
As
there
is
oft-times
even
in
Gods
children
some
dangerous
ignorance
of
most
necessary
truths
,
if
not
as
to
the
substance
yet
as
to
the
circumstances
of
them
,
or
at
least
a
great
inadvertence
to
,
and
want
of
serious
perpending
of
these
truths
in
time
of
greatest
need
,
which
is
all
one
with
ignorance
of
them
as
to
any
present
good
to
be
reaped
by
them
,
Matth.
16.
9.
So
it
is
a
considerable
part
of
a
Ministers
duty
,
not
only
to
labour
upon
the
affections
of
people
for
making
them
choose
and
embrace
that
which
is
good
,
though
he
ought
to
do
that
mainly
,
2
Tim.
4.
2.
but
also
to
inform
their
judgement
by
clearing
their
dangerous
mistakes
,
that
they
may
be
able
to
discern
truth
from
errour
,
and
that
,
as
for
other
reasons
,
so
,
because
of
the
great
influence
which
a
darkened
judgement
hath
in
misguiding
the
affections
:
for
,
it
's
like
they
were
not
totally
ignorant
of
the
resurrection
,
yet
of
some
comfortable
circumstances
of
it
,
or
at
least
did
not
seriously
perpend
them
,
which
occasioned
their
excessive
grief
,
and
therefore
Paul
doth
set
himself
to
inform
them
:
I
would
not
have
you
ignorant
,
that
ye
sorrow
not
.
3.
It
is
not
granted
to
the
most
near
of
Christian
friends
to
enjoy
the
comfortable
society
of
one
another
alwayes
,
but
however
they
may
eschew
all
those
other
sad
accidents
,
which
either
do
locally
separate
chief
friends
before
their
death
,
Psal.
88.
18.
or
make
their
society
one
way
or
other
useless
,
Job
13.
4
,
5.
yet
death
will
inevitably
make
a
separation
at
last
;
and
therefore
Christians
in
wisdom
ought
to
improve
to
the
best
advantage
their
mutual
society
while
they
enjoy
it
:
for
,
Paul
supponeth
that
death
had
removed
some
eminent
Christians
at
Thessalonica
,
which
was
cause
of
immoderate
sorrow
to
such
as
were
left
behind
,
while
he
saith
,
concerning
them
that
are
asleep
,
t●at
ye
sorrow
not
.
4.
Though
believers
in
Jesus
Christ
be
freed
from
the
curse
of
the
Law
,
Gal.
3.
13.
and
consequently
from
death
it self
,
as
it
is
a
piece
of
that
curse
,
Gen.
2.
17.
yet
death
doth
seize
even
upon
them
,
and
die
they
must
,
the
Lord
having
so
appointed
,
Heb.
9.
27.
that
through
the
strait
and
terrible
passage
of
death
they
may
have
an
entry
unto
life
,
Rev.
14.
13.
So
that
death
hath
changed
its
nature
and
use
as
to
them
,
and
of
a
prison
to
detain
them
as
Malefactors
,
it
is
made
a
passage
for
them
to
walk
safely
through
to
the
possession
of
their
Kingdom
as
victorious
Conquerours
;
In
which
respect
,
among
others
,
Christ
by
his
death
hath
removed
the
sting
of
death
unto
all
his
followers
,
1
Cor.
15.
55
,
&c.
for
,
Paul
sheweth
that
even
believers
among
them
did
dye
:
concerning
them
that
are
asleep
,
saith
he
.
5.
There
is
a
moderate
sorrow
and
grief
which
the
Lord
alloweth
for
the
death
of
Christian
friends
,
though
not
because
of
any
hurt
or
damage
of
theirs
,
who
are
thereby
freed
from
all
sin
and
misery
,
and
rendred
eternally
happy
,
Rev.
14.
13.
yet
for
the
loss
which
either
we
or
the
Church
of
God
sustain
in
their
removal
,
2
King
.
2.
12.
and
because
the
death
of
such
is
often
a
forerunner
of
sad
dayes
to
come
,
Isa.
57.
1.
for
,
Paul
by
forbidding
only
immoderate
grief
doth
tacitely
allow
that
which
is
moderate
:
That
ye
sorrow
not
,
saith
he
,
even
as
others
who
have
no
hope
.
But
6.
there
is
an
immoderate
and
excessive
sorrow
,
either
for
time
or
measure
,
which
as
even
the
Godly
through
infirmity
are
apt
to
entertain
,
so
the
Lord
doth
disallow
,
and
from
which
he
willeth
Christians
to
refrain
,
as
savouring
much
either
of
want
of
charity
to
our
deceased
friends
,
contrary
to
Isa.
57.
2.
or
of
Atheistical
doubtings
concerning
the
immortality
of
the
soul
,
and
a
blessed
Resurrection
of
the
body
,
contrary
to
1
Cor.
15.
or
at
least
of
too
great
diffidence
of
Gods
care
and
providence
to
supply
what
loss
we
our selves
or
the
Church
of
God
do
sustain
by
their
removal
,
contrary
to
Matth.
9.
last
:
for
,
Paul
dischargeth
this
immoderate
sorrow
,
and
upon
those
grounds
,
while
he
saith
,
sorrow
not
even
as
others
,
who
have
no
hope
.
7.
The
serious
consideration
of
death
,
and
how
its
nature
and
use
is
changed
to
believers
,
might
be
of
it self
sufficient
to
stop
the
current
of
immoderate
and
excessive
grief
for
their
removal
;
for
his
expressing
their
death
by
a
sleep
doth
serve
for
an
argument
to
allay
their
immoderate
grief
,
the
force
whereof
is
expressed
in
the
exposition
:
concerning
them
that
are
asleep
,
that
ye
sorrow
not
.
8.
As
Heathens
,
who
live
and
die
without
the
knowledge
of
Christ
,
are
,
as
to
salvation
,
in
a
case
wholly
hopeless
and
desperate
:
So
that
our
bodies
,
being
turned
to
ashes
in
the
grave
,
and
after
that
worms
have
consumed
our
flesh
(
Job
19.
26.
)
shall
again
be
raised
the
same
for
substance
,
and
united
to
our
souls
,
is
a
truth
which
natures
light
,
not
being
inlightened
by
the
written
word
,
could
never
comprehend
,
Act.
17.
32.
for
,
the
Gentiles
are
said
here
to
have
been
without
hope
,
to
wit
,
both
of
salvation
,
and
chiefly
of
the
Resurrection
,
as
he
afterwards
explains
,
Now
if
they
could
have
known
a
Resurrection
,
they
might
h●ve
had
hope
of
it
:
even
as
others
,
saith
he
,
who
have
no
hope
.
Ver.
14.
For
if
we
believe
that
Jesus
died
and
rose
again
,
even
so
them
also
which
sleep
in
Jesus
will
God
bring
with
him
.
Here
is
a
second
head
of
the
forementioned
doctrine
,
and
a
second
ground
of
consolation
,
to
wit
,
that
in
Gods
due
time
there
shall
be
a
Resurrection
unto
a
glorious
life
after
death
;
I
say
,
unto
a
glorious
life
,
for
the
whole
strain
of
the
text
doth
shew
that
he
speaks
only
of
the
Resurrection
of
the
Godly
,
and
not
of
the
wicked
unto
condemnation
,
mentioned
Joh.
5.
29.
Because
that
would
have
served
nothing
to
his
present
scope
,
which
is
not
to
terrifie
,
but
to
comfort
them
against
the
death
of
their
beloved
friends
.
See
v.
18.
and
he
proves
that
there
shall
be
such
a
glorious
Resurrection
,
first
,
by
laying
down
an
undoubted
truth
,
which
he
supponeth
all
did
believe
and
take
for
granted
,
to
wit
,
that
Jesus
Christ
the
head
had
dyed
,
and
after
death
arose
again
.
2.
By
inferring
from
this
ground
,
that
therefore
the
power
of
God
shall
raise
and
bring
from
the
grave
to
life
and
immortality
,
1
Cor.
15.
those
which
sleep
in
Jesus
,
that
is
,
who
are
dead
in
Christ
,
and
shall
continue
in
the
faith
whereby
they
are
ingrafted
in
Christ
,
Eph.
3.
17.
to
the
last
gasp
.
And
he
shall
bring
them
with
Christ
,
that
is
,
through
vertue
of
their
union
with
him
as
members
with
their
head
:
where
he
shortly
hints
at
the
force
of
the
inference
from
Christs
Resurrection
to
ours
,
to
wit
,
because
we
are
so
nearly
united
to
him
;
to
which
add
,
that
Christs
death
and
resurrection
are
an
infallible
forerunner
and
necessary
cause
of
our
resurrection
,
seeing
by
his
death
he
destroyed
death
,
2
Tim.
1.
10.
and
arose
that
he
might
quicken
us
from
death
,
1
Cor.
15.
20
,
21.
Doct.
1.
As
there
shall
be
a
blessed
resurrection
of
believers
unto
life
after
death
:
So
the
faith
of
this
truth
is
a
singular
cordial
for
comfort
against
the
terrour
of
death
,
in
so
far
,
as
though
death
get
us
once
at
under
,
yet
we
shall
not
be
detained
by
it
;
and
dearest
friends
who
at
death
do
part
with
grief
,
shall
then
meet
with
joy
:
for
,
the
Apostles
scope
is
to
comfort
them
against
death
from
the
faith
of
the
resurrection
:
for
if
we
believe
,
&c.
2.
Concerning
Christs
death
and
resurrection
,
see
upon
Gal.
1.
1.
doct.
7.
Jesus
dyed
and
rose
again
.
3.
Though
thus
saith
the
Lord
,
and
divine
revelation
,
be
a
ground
sufficient
in
it self
whereupon
to
build
our
faith
,
Psal.
60.
6.
yet
such
is
our
unwillingness
to
believe
,
especially
when
the
thing
spoken
hath
no
ground
in
reason
,
Gen.
18.
12.
and
so
great
is
Gods
condescendence
to
help
and
supply
our
weakness
,
Joh.
20.
27.
that
he
alloweth
us
to
make
use
of
any
other
lawful
mean
whereby
we
may
strengthen
our
faith
,
and
as
it
were
reason
our selves
up
to
a
belief
of
that
which
the
Lord
saith
:
for
,
so
the
Apostle
doth
teach
us
,
to
take
help
from
Christs
death
and
resurrection
to
strengthen
us
in
the
faith
of
our
own
resurrection
:
for
if
we
believe
,
saith
he
,
that
Jesus
dyed
and
rose
again
,
even
so
,
&c.
4.
Among
other
things
helpful
to
bring
us
to
the
solid
and
fixed
belief
of
revealed
truths
this
is
one
,
to
single
out
some
truths
which
are
more
easily
believed
than
others
,
as
having
,
besides
the
authority
of
God
interposing
for
the
truth
of
them
,
some
further
confirmation
from
humane
testimony
,
or
their
powerful
effects
upon
our
own
hearts
or
the
hearts
of
others
,
that
so
being
once
fixed
and
setled
in
the
faith
of
those
,
we
may
be
thereby
in
some
measure
helped
to
give
credit
unto
all
such
other
truths
as
have
dependence
upon
them
:
for
Paul
,
to
bring
them
to
the
faith
of
their
own
resurrection
,
would
have
them
improving
the
faith
they
had
of
Christs
death
and
resurrection
,
which
was
confirmed
by
so
many
witnesses
,
Luke
1.
1
,
2.
and
accompanied
with
wonderful
effects
upon
the
hearts
of
many
:
If
we
believe
that
Jesus
dyed
and
rose
again
,
even
so
,
&c.
5.
As
those
,
and
those
only
,
shall
attain
to
the
blessed
resurrection
of
the
just
unto
life
,
who
continue
in
the
faith
,
whereby
they
are
ingrafted
in
Christ
,
to
their
last
breath
,
Heb.
3.
14.
So
the
union
betwixt
Christ
and
believers
,
once
made
by
faith
is
so
sure
and
firm
,
that
death
it self
cannot
dissolve
it
;
yea
not
only
their
souls
,
but
also
their
bodies
being
separate
from
their
souls
,
and
in
a
manner
from
it self
when
dissolved
in
the
grave
to
ashes
,
do
yet
remain
united
to
Christ
:
For
,
those
whom
God
shall
raise
to
a
glorious
life
are
designed
to
be
such
as
sleep
in
Jesus
,
and
living
,
dying
,
and
dead
are
still
in
him
,
yea
and
their
bodies
which
only
do
properly
sleep
are
also
in
him
:
Even
so
also
them
which
sleep
in
Jesus
will
God
bring
with
him
.
6.
The
great
prop
for
our
faith
to
rest
upon
,
as
to
the
truth
of
the
resurrection
,
is
the
power
of
God
,
whereby
he
is
able
to
do
what
he
will
,
Psal.
135.
6.
and
to
make
us
of
new
out
of
our
own
ashes
,
as
once
at
the
first
he
made
all
things
of
nothing
,
Heb.
11.
3.
for
,
he
leads
them
to
Gods
power
for
grounding
of
their
confidence
,
while
he
saith
,
Them
—
will
God
bring
with
him
.
7.
Through
vertue
of
that
union
betwixt
believers
and
Christ
,
it
cometh
to
pass
that
whatever
hath
befallen
Christ
,
as
he
is
the
head
of
believers
,
shall
in
Gods
due
time
be
verified
in
believers
themselves
,
that
due
proportion
and
distance
being
always
kept
which
is
betwixt
head
and
members
:
for
,
he
inferreth
that
we
shall
be
raised
because
he
arose
,
because
of
our
union
with
him
:
them
—
will
God
bring
with
him
.
Ver.
15.
For
,
this
we
say
unto
you
by
the
word
of
the
Lord
,
that
we
which
are
alive
,
and
remain
unto
the
coming
of
the
Lord
,
shall
not
prevent
them
which
are
a●leep
.
Followeth
a
third
head
of
the
forementioned
doctrine
,
expressing
the
order
wherein
the
dead
shall
arise
,
which
serveth
also
for
a
third
ground
of
consolation
against
immoderate
sorrow
.
And
first
,
in
this
verse
,
that
he
may
conciliate
authority
to
the
following
doctrine
,
which
transcends
the
reach
of
humane
reason
to
know
and
understand
without
special
revelation
,
he
doth
,
after
the
manner
of
the
Prophets
,
Zech.
4.
—
6.
premit
a
preface
,
asserting
that
what
he
was
to
say
was
by
,
or
in
the
word
of
the
Lord
,
that
is
,
in
his
name
and
by
vertue
of
express
commission
from
him
.
2.
He
sets
down
the
order
wherein
the
dead
were
to
rise
,
first
negatively
,
to
this
purpose
,
They
which
shall
be
then
alive
and
remain
on
earth
until
Christs
second
coming
,
as
a
small
remnant
of
all
that
numerous
company
of
believers
who
had
formerly
lived
,
but
ere
then
will
be
removed
by
death
,
that
small
remnant
,
I
say
,
shall
not
prevent
or
have
the
start
of
those
who
are
asleep
or
dead
,
to
wit
,
neither
as
to
their
meeting
with
Christ
in
the
air
,
nor
their
actual
possession
of
glory
,
spoken
of
v.
17.
and
Paul
puts
himself
among
those
who
shall
be
then
alive
,
while
he
speaketh
in
the
first
person
,
we
,
not
as
if
he
had
been
to
continue
until
then
,
but
because
he
divides
all
believers
at
Christs
coming
in
two
ranks
,
the
living
and
the
dead
,
he
doth
as
it
were
for
an
example
of
the
purpose
in
hand
,
place
himself
among
the
living
as
he
then
was
when
he
wrote
:
or
that
he
may
thereby
teach
believers
in
all
times
to
make
ready
for
that
day
,
as
if
it
were
to
come
in
their
own
time
,
because
the
peremptory
time
when
it
shall
come
is
uncertain
,
Matth.
24.
42.
Doct.
1.
So
violent
is
the
current
of
impetuous
affections
when
once
given
way
to
,
Psal.
77.
3.
so
hardly
are
we
convinced
of
the
evil
that
is
in
the
excess
of
any
thing
in
it self
lawful
,
and
in
particular
in
the
excess
of
immoderate
grief
,
Joh.
4.
4
,
9.
that
a
word
in
the
by
will
not
allay
it
:
there
must
be
word
upon
word
,
and
reason
upon
reason
,
to
demonstrate
not
only
the
sinfulness
of
it
,
but
also
that
there
is
no
reason
for
it
:
for
,
Paul
having
given
two
reasons
already
to
allay
their
immoderate
sorrow
,
he
doth
here
,
give
a
third
taken
from
the
order
wherein
the
dead
shall
rise
:
for
this
we
say
unto
you
,
&c.
2.
As
Ministers
should
bring
forth
nothing
for
truth
,
but
that
to
which
they
may
premit
,
Thus
saith
the
Lord
:
So
whatever
truths
they
deliver
,
though
never
so
far
above
the
reach
of
natures
light
,
if
once
it
be
made
known
that
the
mouth
of
the
Lord
hath
spoken
them
,
we
ought
without
further
enquiry
to
stop
our
ears
unto
all
that
carnal
or
corrupt
reason
can
suggest
against
the
truth
of
them
:
for
,
being
to
deliver
some
mysterious
truths
above
the
reach
of
natural
understanding
,
he
premitteth
this
,
that
they
had
divine
authority
for
them
,
and
therefore
should
have
credit
:
for
this
we
say
unto
you
by
the
word
of
the
Lord
,
saith
he
.
3.
The
Lord
Christ
shall
never
want
a
Church
of
believers
upon
earth
,
which
in
despight
of
Satans
malice
to
the
contrary
shall
still
have
a
being
,
either
more
conspicuously
,
Isa.
2.
2.
or
more
hidly
,
Rev.
12.
6.
in
some
one
place
or
other
,
until
Christs
second
coming
:
for
,
Paul
sheweth
there
will
be
some
believers
alive
,
and
remaining
until
the
coming
of
the
Lord
.
4.
The
Lord
Christ
who
is
now
absent
in
his
humane
nature
and
bodily
presence
in
Heaven
from
us
,
Act.
●
.
21.
shall
again
return
and
at
the
last
day
be
present
with
us
,
and
this
not
only
in
his
power
and
vertue
,
as
he
is
present
with
believers
always
,
Matth.
28.
20.
but
as
God
and
man
in
both
his
natures
:
His
very
humane
nature
shall
be
brought
down
from
Heaven
with
him
,
and
every
eye
shall
see
him
,
Rev.
1.
7.
for
,
the
word
rendred
coming
,
doth
signifie
a
presence
in
his
being
and
essence
,
and
not
his
power
only
:
unto
the
coming
of
the
Lord
.
5.
The
great
advantage
which
our
godly
friends
who
dye
in
the
Lord
shall
receive
themselves
by
death
▪
should
allay
our
excessive
sorrow
for
their
removal
notwithstanding
any
loss
which
doth
thereby
redound
unto
us
;
otherwise
our
grief
is
but
selfish
,
and
carryeth
in
it
but
a
small
regard
to
their
happiness
:
for
,
Paul
in
this
and
the
following
verse
,
doth
labour
to
allay
their
immoderate
grief
,
because
their
deceased
friends
received
no
prejudice
,
but
great
advantage
by
their
death
:
we
which
are
alive
shall
not
prevent
them
which
are
asleep
.
Ver.
16.
For
the
Lord
himself
shall
descend
from
Heaven
with
a
shout
,
with
the
voice
of
the
Arch-Angel
,
and
with
the
Trumpet
of
God
:
and
the
dead
in
Christ
shall
rise
first
.
This
verse
doth
,
first
,
hold
forth
the
glorious
and
terrible
manner
,
wherein
Christ
himself
in
his
bodily
presence
(
see
v.
15.
doct.
4.
)
shall
descend
from
Heaven
to
Judge
the
world
:
He
shall
come
with
great
Majesty
,
as
Kings
do
enter
their
Royal
Cities
,
with
such
solemnitie
,
as
great
Judges
do
set
themselves
upon
the
Bench
,
or
with
such
terrour
as
Generals
of
Armies
do
joyn
Battle
with
the
Enemy
:
for
the
several
things
attributed
to
his
coming
in
this
verse
have
in
them
allusions
to
all
those
.
But
more
particularly
he
shall
come
with
a
shout
,
The
most
probable
meaning
is
,
that
he
himself
shall
give
the
word
of
Command
both
to
dead
and
quick
to
compear
at
his
Bar
;
which
command
of
his
shall
be
proclaimed
by
an
Arch-Angel
,
that
is
,
some
one
or
other
chief
Angel
,
whose
proclamation
shall
be
confirmed
by
sound
of
Trumpet
,
or
with
some
formidable
martial-like
voice
as
of
a
Trumpet
;
called
the
last
Trumpet
,
1
Cor.
15.
52.
because
none
shall
sound
after
it
;
and
the
Trumpet
of
God
here
,
because
it
shall
ratifie
the
command
come
forth
from
God
,
and
shall
sound
so
loud
as
it
will
be
heard
far
and
near
,
even
by
those
who
are
in
the
graves
,
Joh.
5.
28.
and
depths
of
the
Seas
,
Rev.
20.
13.
for
,
the
excellency
of
a
thing
useth
to
be
set
forth
by
this
epithete
,
as
the
trees
of
God
,
Psal.
104.
16.
Next
,
the
order
wherein
the
dead
in
Christ
,
that
is
,
in
the
faith
of
Christ
,
shall
rise
,
is
set
down
positively
,
they
shall
rise
first
,
that
is
,
before
those
who
are
alive
shall
partake
of
that
glorious
change
mentioned
,
1
Cor.
15.
51.
which
shall
be
to
them
in
place
of
the
Resurrection
.
Doct.
1.
The
will
of
God
is
the
supream
cause
of
every
thing
which
falleth
out
,
wherein
,
being
once
known
,
we
ought
to
acquiesce
without
farther
enquiry
:
for
,
Paul
giving
a
reason
,
as
it
appears
by
the
causal
particle
for
,
why
the
living
shall
not
prevent
them
which
sleep
,
he
rests
on
Gods
will
,
voice
and
command
,
enjoyning
the
dead
to
rise
first
:
for
the
Lord
himself
,
saith
he
,
shall
descend
,
&c.
2.
The
Lord
Christ
in
his
bodily
presence
is
now
contained
in
Heaven
,
and
not
upon
earth
;
for
if
he
were
already
upon
earth
,
as
the
ubiquitaries
,
and
maintainers
of
Christs
bodily
presence
in
the
Sacrament
of
the
Lords
Supper
do
affirm
,
he
could
not
be
said
properly
to
descend
to
it
when
he
cometh
to
judgement
,
but
so
saith
the
Apostle
here
:
The
Lord
himself
shall
descend
from
Heaven
.
3.
Christs
second
coming
at
the
last
day
to
judge
the
quick
and
dead
,
(
2
Tim.
4.
1.
)
shall
be
attended
with
so
great
state
and
Royal
Majesty
,
for
the
terrour
of
reprobates
,
2
Thes.
1.
7
,
8.
and
comfort
and
glory
of
the
Elect
,
2
Thes.
1.
10.
that
all
the
terrour
,
majesty
and
dreadful
reverence
,
which
hath
been
ever
seen
upon
earth
are
but
poor
empty
shadows
of
it
,
and
come
far
short
of
the
thing
it self
:
He
shall
come
accompanied
with
a
thousand
times
ten
thousand
of
his
glorious
Angels
,
Jude
14.
by
his
mighty
power
shaking
Heaven
and
earth
,
Matth.
24.
29.
and
by
the
power
of
his
Trumpet
raising
the
dead
out
of
their
graves
,
Matth.
24.
31.
and
presenting
them
all
at
his
seat
of
Judgement
,
Rev.
20.
12.
for
,
though
it
be
safest
to
decline
all
such
high-flown
,
scholastick
speculations
,
and
peremptory
determinations
,
about
the
nature
of
this
shout
,
voice
and
trumpet
here
spoken
of
,
as
are
usually
tossed
among
the
School-men
,
yet
this
much
may
be
safely
affirmed
,
that
those
expressions
do
shadow
forth
the
dreadfulness
,
terrour
,
and
majesty
of
Christs
second
coming
,
by
allusions
to
the
most
dreadful
and
majestick
spectacles
that
ever
were
,
are
,
or
shall
be
seen
upon
earth
:
He
shall
descend
with
a
shout
,
with
the
voice
of
the
Arch-Angel
,
and
with
the
Trumpet
of
God
.
4.
As
there
is
probable
ground
from
Scripture
to
affirm
,
that
there
are
some
orders
and
degrees
of
dignity
among
the
blessed
Angels
,
some
being
superiour
,
and
some
being
inferiour
:
So
all
of
them
,
even
the
chiefest
not
excepted
,
are
not
thought
too
good
,
neither
by
the
Lord
Christ
,
nor
yet
themselves
,
to
be
employed
one
way
or
other
for
the
honour
of
Christ
,
God-man
,
Mediator
,
in
helping
forward
the
salvation
of
believers
:
for
,
he
mentioneth
here
an
Arch-Angel
,
or
chief
Angel
,
distinct
from
Christ
,
and
sheweth
that
he
,
with
many
thousands
of
others
,
(
Jude
14.
Matth.
24.
31.
)
shall
be
employed
at
the
last
day
,
about
the
work
of
gathering
the
elect
out
of
their
graves
,
to
meet
with
the
Lord
Christ
:
He
shall
descend
—
with
the
voice
of
the
Arch-Angel
,
saith
he
.
5.
It
is
the
Lords
ordinary
way
of
dealing
with
his
Children
,
to
recompence
their
disadvantages
wherein
they
seem
to
be
cast
behind
others
,
with
some
one
or
other
advantage
or
priviledge
,
wherein
they
outstrip
those
,
who
in
other
things
did
seem
to
have
the
advantage
of
them
;
that
so
there
may
be
an
equality
in
his
way
,
even
where
it
seemeth
most
unequal
,
2
Cor.
8.
14.
for
it
might
seem
some
prerogative
unto
those
who
will
be
found
alive
at
Christs
coming
,
that
they
shall
not
taste
of
death
,
1
Cor.
15.
51.
above
the
lot
of
others
who
must
dye
and
their
bodies
be
turned
in
ashes
ere
then
.
But
behold
those
others
shall
be
recompensed
in
this
their
seeming
disadvantage
,
by
being
first
glorified
in
their
bodies
before
the
then
living
shall
be
changed
,
though
it
be
most
probable
there
shall
be
no
considerable
difference
of
time
,
1
Cor.
15.
52.
The
dead
in
Christ
shall
rise
first
,
saith
he
.
Ver.
17.
Then
we
which
are
alive
and
remain
,
shall
be
caught
up
together
with
them
in
the
clouds
,
to
meet
the
Lord
in
the
air
:
and
so
shall
we
ever
be
with
the
Lord
.
Here
are
a
fourth
and
fifth
head
of
the
above
mentioned
doctrine
,
concerning
what
shall
befall
the
Godly
after
death
,
being
now
raised
:
which
serve
also
for
two
further
grounds
of
consolation
.
The
first
of
those
is
that
then
,
to
wit
,
after
the●
dead
in
Christ
shall
rise
,
the
godly
then
alive
and
remaining
upon
earth
,
being
first
changed
and
their
bodies
in
a
moment
of
time
made
conformable
unto
Christs
glorious
body
,
1
Cor.
15.
51
,
52.
Phil.
3.
21.
they
shall
then
together
with
those
who
have
arisen
be
caught
up
,
and
that
in
the
twinkling
of
an
eye
(
as
the
word
implyeth
,
and
other
Scriptures
express
,
1
Cor.
15.
52.
)
and
caught
up
in
the
clouds
,
which
shall
serve
as
Chariots
in
which
the
Saints
shall
be
carryed
up
into
the
air
,
as
is
said
of
Elias
,
2
King
2.
11.
and
of
Christ
,
Act.
1.
9.
and
the
end
of
their
being
caught
up
there
is
to
meet
the
Lord
,
upon
his
way
descending
from
Heaven
to
judge
the
world
,
and
to
serve
unto
him
,
as
his
glorious
train
,
Jude
14.
and
for
his
assessors
in
the
act
of
passing
judgement
,
1
Cor.
6.
2.
The
second
of
those
heads
is
the
great
glory
which
all
believers
of
both
sorts
shall
enjoy
with
Christ
after
that
,
They
shall
be
with
him
so
,
to
wit
,
in
that
glorious
manner
both
in
soul
and
body
,
and
this
for
ever
,
without
any
change
unto
all
eternity
.
Doct.
1.
Whatever
may
be
the
circumstantial
priviledges
of
some
believers
beyond
others
,
at
and
after
Christs
second
coming
;
yet
none
of
them
shall
come
short
in
any
thing
which
is
required
to
the
essence
and
being
of
compleat
and
soul-satisfying
happiness
:
for
having
said
,
The
dead
in
Christ
shall
arise
first
,
v.
16.
he
sheweth
here
,
that
both
quick
and
dead
together
shall
meet
the
Lord
,
and
be
for
ever
with
him
.
2.
Though
death
doth
make
a
sad
separation
among
the
Godly
,
depriving
some
of
the
many
sweet
and
rare
advantages
which
they
enjoyed
by
the
society
of
others
;
yet
herein
lyeth
a
choice
cordial
for
comfort
against
all
excessive
sorrow
arising
thence
,
that
ere
it
be
long
there
shall
be
a
joyful
and
comfortable
meeting
,
not
only
one
of
them
with
another
,
but
all
of
them
with
Christ
at
his
second
coming
:
for
,
the
Apostles
scope
is
to
comfort
them
against
immoderate
sorrow
,
from
that
consideration
:
Then
we
which
are
alive
shall
be
caught
up
together
with
them
,
to
meet
the
Lord
,
saith
he
.
3.
There
shall
be
a
glorious
change
wrought
at
Christs
second
coming
in
the
bodies
of
the
elect
from
what
they
now
are
,
though
not
in
their
substance
and
proportion
of
members
,
Job
19.
26
,
27.
yet
in
their
qualities
;
and
particularly
,
as
in
other
things
,
(
see
Phil.
3.
20.
doct.
11.
)
so
in
this
,
whereas
our
bodies
are
now
earthy
,
lumpish
and
heavy
,
tending
downwards
,
they
shall
then
be
in
a
kind
spiritual
,
1
Cor.
15.
44.
active
and
nimble
,
so
that
they
shall
be
easily
and
without
all
hurt
caught
up
on
a
sudden
,
or
made
to
mount
up
as
birds
,
to
meet
the
Lord
Christ
in
the
aire
,
as
is
here
affirmed
.
4.
However
the
Godly
,
while
here
upon
earth
,
do
frequently
,
through
errour
of
judgement
,
Act.
15.
37
,
38.
love
to
self-interest
,
Phil.
2.
2.
with
4.
and
prevalency
of
some
one
corruption
or
other
,
1
Cor.
3.
3.
run
contrary
courses
,
rent
asunder
,
and
strive
to
counter-work
one
another
:
yet
when
they
meet
with
Christ
at
his
second
coming
,
all
such
alienation
and
distance
shall
be
removed
:
They
shall
then
be
perfectly
one
,
as
the
father
and
Christ
are
one
,
Joh.
17.
21
,
22.
Their
different
judgements
,
exasperated
passions
,
their
contrary
designs
,
shall
no
more
be
to
divide
them
,
or
keep
them
asunder
:
for
then
,
saith
Paul
,
We
shall
all
be
caught
up
together
to
meet
the
Lord
.
5.
Though
it
will
be
doubtless
no
small
comfort
unto
the
Godly
,
at
Christs
second
coming
,
to
have
a
comfortable
meeting
of
their
old
acquaintance
,
with
whom
they
prayed
and
wept
and
suffered
,
and
of
all
the
eminent
antient
believers
that
ever
were
,
Matth.
8.
11.
and
to
have
perfect
union
in
judgement
,
in
heart
,
in
affection
,
in
one
and
the
same
song
of
praise
with
all
those
,
Revel.
14.
1
,
2
,
3.
yet
the
height
of
their
happiness
shall
not
consist
in
this
,
but
in
their
blessed
meeting
with
,
and
enjoying
the
presence
of
the
Lord
Christ
,
whose
glorious
face
and
fellowship
will
beautifie
all
that
famous
general
assembly
of
the
first
born
,
and
make
them
lovely
,
1
Joh.
3.
2.
and
without
whom
even
the
fellowship
of
glorified
Saints
,
or
Heaven
it self
could
not
be
satisfactory
:
for
,
he
makes
their
happiness
to
consist
not
so
much
in
this
that
they
are
caught
up
together
,
as
that
they
are
caugh
up
to
meet
the
Lord
,
and
so
shall
ever
be
with
him
.
6.
As
there
is
an
unspeakable
fulness
of
satisfaction
in
the
enjoyment
of
Christs
presence
:
so
that
enjoyment
of
it
which
the
Saints
shall
have
in
Heaven
is
a
far
other
thing
,
than
any
thing
of
that
kind
we
can
attain
to
here
;
Our
presence
with
him
and
nearness
to
him
now
,
is
but
only
in
our
spirits
,
and
with
his
Godhead
,
2
Cor.
5.
6
,
7.
It
is
but
mediate
and
through
the
glass
of
Ordinances
,
1
Cor.
13.
12.
It
's
but
frequently
used
,
Psal.
30.
7.
and
no
ways
full
,
1
Cor.
13.
12.
but
then
shall
it
be
both
in
soul
and
body
,
Job
19.
26
,
27.
both
with
his
divine
and
humane
nature
,
1
Cor.
13.
12.
it
shall
be
immediate
,
1
Cor.
13.
12.
constant
,
Matth.
25.
46.
and
so
full
that
they
who
enjoy
the
meanest
degree
will
find
no
lack
,
Psal.
17.
15.
for
,
while
he
saith
,
they
shall
be
ever
with
the
Lord
so
,
he
implyeth
we
will
be
with
him
in
another
manner
than
we
are
now
.
7.
Though
even
the
best
while
here
on
earth
are
so
inconstant
,
fickle
and
changeable
,
that
the
long
continuance
of
any
one
thing
proveth
wearisome
,
yea
and
hardly
can
they
bear
much
of
the
Lords
presence
for
any
space
of
time
together
,
and
not
abuse
it
to
pride
,
security
or
carnal
lightness
,
Psal.
30.
6
,
7.
yet
so
great
a
change
shall
be
wrought
in
glorified
Saints
,
that
the
long
continuance
of
Christs
blessed
presence
without
any
interruption
shall
neither
breed
satiety
and
loathing
,
nor
yet
be
abused
by
them
;
but
the
longer
they
do
enjoy
it
the
more
they
shall
be
ravished
with
it
and
delighted
in
it
,
without
all
fainting
or
remitting
of
their
happiness
unto
all
eternity
:
for
he
saith
,
we
shall
be
ever
with
the
Lord
.
Ver.
18.
Wherefore
comfort
one
another
with
these
words
.
He
doth
here
apply
the
forementioned
doctrine
,
by
expressing
one
main
use
which
he
would
have
them
to
improve
it
for
,
which
is
,
that
not
only
each
of
them
should
thence
draw
matter
of
comfort
unto
themselves
,
but
also
administrate
comfort
by
these
words
,
that
is
,
the
preceding
doctrine
,
unto
others
,
especially
to
such
as
were
under
affliction
and
grief
for
the
death
of
near
and
Godly
friends
.
Doct.
1.
As
there
is
no
religious
truth
so
meerly
doctrinal
,
but
it
may
be
improved
for
some
good
practical
use
:
So
then
do
Ministers
preach
,
and
people
learn
aright
,
those
doctrinal
truths
about
the
nature
of
God
his
attributes
,
about
Christ
his
person
,
natures
and
offices
,
about
the
resurrection
,
Christs
second
coming
and
life
eternal
,
when
their
great
and
furthest
design
,
is
not
to
inform
the
judgement
only
in
the
knowledge
of
those
truths
,
but
also
to
rectifie
the
affections
by
pressing
some
practical
use
,
and
the
performance
of
some
one
duty
or
other
upon
them
:
for
Paul
doth
handle
some
of
these
truths
,
which
are
as
doctrinal
and
fall
as
little
under
our
practice
as
any
other
,
by
pressing
upon
them
thence
a
practical
duty
,
even
to
draw
comfort
from
these
truths
for
allaying
excessive
sorrow
:
wherefore
comfort
one
another
,
saith
he
,
with
these
words
.
2.
As
we
are
not
to
look
upon
the
afflictions
of
others
as
of
no
concernment
to
us
,
seeing
we
are
yet
in
the
body
,
Heb.
13.
3.
and
may
suffer
what
others
now
feel
,
but
as
upon
a
call
from
God
to
several
duties
and
to
more
work
than
we
formerly
had
:
So
this
is
one
special
piece
of
work
to
which
we
are
hereby
called
,
even
to
prove
comfortable
unto
those
whom
the
Lord
hath
wounded
,
that
being
one
end
why
the
Lord
doth
Minister
comfort
unto
our selves
,
2
Cor.
1.
4.
for
,
Paul
shews
that
the
afflictions
of
others
did
call
them
to
this
duty
,
and
therefore
he
enjoyns
them
,
comfort
one
another
.
3.
As
this
duty
of
ministring
comfort
unto
those
whom
the
Lord
hath
wounded
is
incumbent
not
only
unto
publick
Ministers
,
but
also
unto
private
Christians
in
a
private
way
:
So
it
ought
to
be
mutual
;
and
therefore
as
a
man
would
have
matter
of
comfort
and
not
affliction
added
unto
his
grief
from
others
,
he
should
labour
to
be
comfortable
unto
others
himself
,
for
,
he
enjoyneth
this
duty
to
be
gone
about
by
all
,
and
mutually
:
Wherefore
comfort
one
another
,
saith
he
.
4.
The
best
and
choicest
of
comforts
,
for
supporting
the
spirits
of
men
under
afflictions
of
any
sort
,
are
those
which
are
laid
up
in
Scripture
,
and
pertinently
drawn
from
thence
with
a
prudent
application
of
them
to
the
case
in
hand
;
there
being
no
afflicted
case
to
which
a
comfortable
,
full
and
(
through
Gods
blessing
)
an
effectual
cure
is
not
to
be
found
in
Scripture
,
2
Tim.
3.
15
,
16
,
17.
and
all
other
comforts
not
drawn
from
thence
,
being
either
vain
and
naught
,
Isa.
55.
2.
or
a
salve
much
narrower
than
the
sore
,
Prov.
18.
14.
for
,
he
bids
comfort
one
another
with
these
words
,
to
wit
,
those
Scriptural
comforts
which
he
had
presently
written
.
CHAP.
V.
THe
Apostle
,
in
the
first
part
of
this
Chapter
,
doth
persist
in
the
former
digression
,
about
Christs
second
coming
,
shewing
the
time
appointed
for
it
could
not
be
known
,
v.
1.
which
he
confirmeth
first
,
from
their
own
knowledge
of
its
unexpectedness
,
v.
2.
and
secondly
,
from
the
terrible
and
unexpected
judgement
,
which
shall
then
come
upon
secure
reprobates
,
v.
3.
against
the
terrours
whereof
he
doth
confirm
the
Godly
,
v.
4
,
5.
In
the
second
part
of
the
Chapter
he
presseth
the
exercise
of
several
vertues
:
As
,
1.
Of
Watchfulness
and
sobriety
,
v.
6.
because
the
contrary
vices
are
works
of
darkness
and
ignorance
,
v.
7.
from
which
they
were
mercifully
delivered
,
v.
8.
—
Secondly
,
of
faith
,
love
,
and
hope
,
v.
—
8.
to
the
last
whereof
especially
,
he
doth
encourage
them
from
the
certainty
of
salvation
hoped
for
,
because
of
Gods
decree
,
v.
9.
and
the
Mediators
purchase
,
v.
10.
Thirdly
,
he
exhorteth
all
to
the
duties
of
mutual
edification
,
v.
11.
and
fourthly
,
the
people
to
acknowledge
and
respect
their
Ministers
,
v.
12
,
13
—
and
all
to
live
peaceably
,
v.
13.
and
sixthly
,
to
administer
with
patience
a
suitable
remedy
to
three
several
sorts
of
spiritual
diseases
,
v.
14.
seventhly
,
to
abstain
from
private
revenge
,
v.
15.
eighthly
,
to
entertain
a
cheerful
frame
of
sprit
under
all
dispensations
,
v.
16.
ninthly
,
to
be
much
in
the
duty
of
prayer
,
v.
17.
and
tenthly
,
of
thanksgiving
,
as
being
well
pleasing
to
God
,
v.
18.
eleventhly
,
not
to
quench
,
but
to
cherish
the
gifts
and
motions
of
Gods
spirit
,
v.
19.
and
twelf●hly
,
in
order
hereto
not
to
despise
,
but
highly
esteem
the
publick
Preaching
of
Gods
Word
,
v.
20.
and
thirteenthly
,
to
try
what
doctrines
they
hear
,
and
after
tryal
,
to
hold
what
is
sound
,
v.
21.
and
lastly
,
to
eschew
whatsoever
hath
any
rational
appearance
of
sin
,
v.
22.
In
the
last
part
of
the
Chapter
he
concludes
the
Epistle
:
first
,
by
a
prayer
,
for
their
growth
and
perseverance
in
sanctification
,
v.
23.
secondly
,
by
a
promise
,
assuring
them
that
God
would
answer
his
prayer
,
v.
24.
Thirdly
,
by
recommending
unto
them
,
1.
To
pray
for
him
,
v.
25.
2.
To
salute
all
their
Church-members
in
his
name
,
v.
26.
3.
To
communicate
this
Epistle
unto
them
all
,
v.
27.
And
fourthly
,
he
concludeth
with
his
ordinary
farewel-wish
,
v.
28.
Ver.
1.
BVt
of
the
times
and
the
seasons
,
brethren
,
ye
have
no
need
that
I
write
unto
you
.
The
Apostle
,
foreseeing
that
some
curious
heads
might
haply
,
from
what
he
had
presently
written
of
the
Resurrection
and
Christs
coming
to
Judgement
,
take
occasion
to
enquire
when
should
those
things
be
?
he
doth
divert
them
from
all
such
enquiries
,
by
shewing
that
as
to
the
times
,
that
is
,
the
year
,
month
,
or
day
of
Christs
coming
,
or
as
to
the
determinate
seasons
of
those
times
,
whether
he
should
come
in
Summer
or
Winter
,
by
day
or
by
night
,
at
morning
,
evening
or
midnight
(
see
Mark
13.
32
,
35.
)
it
was
not
needful
for
him
to
write
unto
them
any
thing
to
that
purpose
,
where
more
is
understood
than
expressed
,
to
wit
,
that
it
was
impossible
to
know
either
the
time
or
season
of
his
coming
(
as
the
reason
used
v.
2.
doth
prove
)
and
therefore
it
was
but
vain
curiosity
for
any
to
enquire
concerning
it
.
Hence
Learn
1.
The
written
word
of
God
is
so
contrived
,
that
as
nothing
necessary
to
be
known
for
our
incitement
to
duty
and
direction
in
the
way
to
salvation
is
therein
omitted
,
2
Tim.
3.
15.
So
our
vain
curiosity
to
know
other
things
,
the
knowledge
whereof
is
not
so
necessary
,
but
would
rather
prove
unprofitable
and
hurtful
,
is
not
in
the
least
measure
thereby
satisfied
;
for
it
is
written
,
chap.
4.
16.
That
Christ
shall
come
,
and
the
manner
and
effects
of
his
coming
,
the
knowledge
of
all
which
is
necessary
,
but
as
to
the
peremptory
time
when
he
should
come
,
the
Apostle
declineth
to
write
of
it
,
and
that
because
the
knowledge
of
it
was
not
needful
:
But
,
saith
he
,
of
the
times
and
seasons
ye
have
no
need
that
I
write
.
2.
It
hath
pleased
the
Lord
,
in
his
deep
wisdom
and
mercy
,
to
conceal
and
keep
secret
the
definite
time
of
Christs
second
coming
to
Judgement
,
that
hereby
the
Lords
people
may
be
taught
to
watch
,
and
to
keep
their
hearts
alwayes
ready
and
prepared
for
it
,
Matth.
24.
42.
for
,
the
expression
,
ye
have
no
need
that
I
write
of
the
times
,
implyeth
they
could
not
be
known
or
written
of
.
3.
So
presumptuously
bold
is
the
wit
of
man
,
when
not
sanctified
and
better
imployed
,
as
to
dare
to
pry
into
the
most
profound
of
Gods
secrets
;
and
more
particularly
,
to
search
out
and
determine
the
peremptory
time
,
longer
or
shorter
,
of
Christs
second
coming
,
the
knowledge
whereof
God
only
wise
hath
reserved
to
himself
alone
,
Matth.
24.
36.
for
,
Paul
supponeth
there
would
be
such
curious
enquiries
,
both
in
that
and
in
the
following
ages
,
and
therefore
laboureth
to
divert
the
Godly
from
them
,
while
he
saith
,
of
the
times
and
seasons
ye
have
no
need
that
I
write
.
4.
The
servants
of
Christ
are
wisely
to
divert
the
Lords
people
from
all
such
curious
enquiries
,
as
being
a
result
of
Satans
policy
,
thereby
to
withdraw
them
from
the
knowledge
and
study
of
necessary
and
revealed
truths
,
1
Tim.
6.
4.
and
more
especially
,
they
ought
to
divert
from
those
enquiries
which
are
about
the
peremptory
time
of
Christs
second
coming
,
seeing
the
knowledge
thereof
not
only
is
impossible
,
but
also
would
prove
unprofitable
and
hurtful
,
as
tending
to
make
the
world
in
all
ages
preceding
that
wherein
he
should
come
more
secure
and
careless
:
for
,
so
doth
Paul
here
suppress
all
such
curious
enquiries
,
while
he
saith
,
But
of
the
times
and
seasons
ye
need
not
that
I
write
unto
you
.
Ver.
2.
For
your selves
know
perfectly
that
the
day
of
the
Lord
so
cometh
as
a
thief
in
the
night
.
He
gives
a
reason
to
prove
the
impossibility
of
knowing
when
Christ
shall
come
(
whereof
,
v.
1.
)
Because
they
themselves
know
perfectly
and
exactly
,
as
having
it
plainly
revealed
by
Christ
himself
while
here
on
earth
,
Matth.
24.
42.
that
the
day
of
the
Lord
,
that
is
,
the
day
of
Christs
second
coming
,
so
called
,
because
he
shall
then
come
as
Lord
,
to
judge
the
quick
and
the
dead
,
2
Tim.
4.
1.
they
knew
,
I
say
,
that
this
day
cometh
,
in
the
present
time
,
that
is
,
hasteneth
to
come
,
Rev.
22.
20.
and
shall
come
as
a
thief
in
the
night
,
that
is
,
suddainly
and
unexpectedly
,
whether
by
night
or
by
day
,
as
the
thief
who
gives
not
warning
before
he
come
to
steal
.
See
the
same
similitude
used
to
shew
that
Christ
shall
come
unawares
and
unexpectedly
,
Matth.
24.
43
,
44.
Rev.
3.
3.
2
Pet.
3.
10.
whence
he
leaves
unto
them
to
gather
that
it
is
not
possible
to
know
the
time
and
season
of
his
coming
.
Doct.
1.
However
in
points
of
truth
not
clearly
revealed
,
and
those
which
are
not
of
such
absolute
necessity
to
salvation
,
the
Lords
people
may
live
in
suspence
without
determining
themselves
peremptorily
either
to
the
one
hand
or
the
other
,
Act.
1.
7.
yet
it
is
their
duty
,
and
will
be
in
some
measure
aimed
at
by
them
,
to
have
the
exact
knowledge
of
necessary
truths
,
and
of
such
as
are
most
clearly
revealed
:
for
this
truth
,
about
the
unexpectedness
of
Christs
second
coming
,
was
necessary
and
clearly
revealed
,
and
therefore
they
knew
it
perfectly
or
exactly
.
2.
So
ready
are
we
to
forget
,
even
those
truths
which
we
perfectly
know
,
under
a
violent
fit
of
some
tentation
,
and
when
we
need
to
remember
them
most
,
Heb.
12.
5.
that
the
Lords
Ministers
must
not
think
it
wholly
unnecessary
,
but
sometimes
profitable
,
to
inculate
of
new
upon
the
Lords
people
,
and
put
them
in
remembrance
of
those
truths
,
which
they
already
know
:
for
,
though
they
knew
perfectly
,
that
the
day
of
the
Lord
cometh
as
a
thief
in
the
night
,
yet
he
doth
here
tell
them
of
it
,
and
inculcates
it
,
v.
3.
Doct.
3.
It
is
but
a
groundless
dream
,
and
anti-scriptural
opinion
,
maintained
by
some
of
the
ancients
,
and
now
by
the
Papists
,
that
the
Antichrist
mentioned
in
Scripture
shall
be
an
individual
person
,
who
shall
have
his
rise
in
the
world
precisely
three
years
and
an
half
before
Christs
second
coming
;
for
if
so
,
then
at
that
time
the
very
month
and
day
of
Christs
coming
to
Judgement
should
be
exactly
known
,
the
contrary
whereof
is
here
affirmed
,
to
wit
,
that
the
day
of
the
Lord
cometh
unexpectedly
and
as
a
thief
in
the
night
.
4.
So
great
should
be
our
desire
to
profit
in
knowledge
and
sanctified
practice
,
and
our
skill
and
dexterity
to
improve
all
occurrences
for
that
end
should
be
such
,
as
to
bring
meat
out
of
the
eater
,
and
from
the
worst
of
sinful
examples
to
learn
somewhat
tending
,
either
by
way
of
resemblance
or
otherwayes
,
to
clear
or
confirm
spiritual
truths
to
the
understanding
,
and
to
enforce
the
practice
of
some
spiritual
duty
upon
the
will
and
affections
,
Luke
18.
1
,
&c.
for
the
Apostle
takes
occasion
to
clear
this
necessary
truth
,
and
to
inforce
the
duty
of
watchfulness
following
upon
it
,
v.
6.
from
the
sinful
practice
of
a
thief
,
who
cometh
unexpectedly
in
the
night
to
his
prey
.
Ver.
3.
For
when
they
shall
say
,
peace
and
safety
;
then
sudden
destruction
cometh
upon
them
,
as
travail
upon
a
woman
with
child
;
and
they
shall
not
escape
.
He
doth
here
,
first
,
both
clear
what
was
meant
by
the
former
similitude
,
to
wit
,
the
unexpectedness
of
Christs
second
coming
;
and
also
prove
that
it
shall
be
unexpected
,
from
the
terrible
effects
thereof
,
to
wit
,
sudden
and
unexpected
destruction
,
and
that
both
of
soul
and
body
(
as
the
word
is
usually
taken
,
see
2
Thes.
1.
9.
1
Tim.
6.
9.
)
which
destruction
shall
come
,
or
,
as
the
word
signifieth
,
at
unawares
surprize
the
wicked
(
for
of
those
only
he
meaneth
,
as
v.
4.
doth
clear
)
who
at
that
time
shall
be
arrived
at
such
an
height
of
carnal
security
as
to
say
,
that
is
,
not
only
secretly
promise
unto
themselves
in
their
heart
,
Psal.
14.
1.
but
also
openly
declare
,
if
not
by
their
mouth
,
yet
by
their
deeds
(
for
men
do
speak
also
by
these
,
Tit.
1.
16.
)
that
they
have
no
fear
of
approaching
judgement
,
and
do
look
for
nothing
but
continued
peace
and
safety
,
that
is
,
full
immunity
(
as
his
using
two
words
to
one
sense
doth
imply
)
from
any
trouble
of
that
sort
in
their
sinful
course
.
Next
,
he
gives
some
properties
of
this
destruction
,
first
,
in
a
similitude
of
the
pains
and
travel
of
a
woman
with
child
,
which
,
besides
the
unexpectedness
and
suddenty
of
it
,
as
to
the
hour
and
moment
of
time
wherein
it
shall
come
,
whereof
already
,
holds
forth
the
horrible
pain
and
torment
of
it
,
the
pains
of
a
woman
in
child-birth
being
most
sharp
,
exquisite
,
and
for
the
time
almost
not
supportable
.
Secondly
,
in
plain
and
proper
terms
,
he
shews
it
shall
be
inevitable
,
They
shall
not
escape
.
In
the
Original
the
negation
is
doubled
,
which
according
to
the
property
of
that
language
denyeth
most
strongly
,
as
if
he
had
said
,
there
shall
be
no
imaginary
possiblity
to
get
it
shifted
,
so
that
their
destruction
shall
be
1.
sudden
,
2.
painful
,
and
3.
inevitable
.
Doct.
1.
As
sin
continued
in
begeteth
carnal
security
,
and
draweth
the
sinner
at
length
to
misbelieve
and
despise
whatever
the
word
of
the
Lord
doth
threaten
against
him
for
it
,
Deut.
29.
19.
So
an
height
of
security
,
and
atheistical
contempt
of
divine
threatnings
,
is
an
infallible
mark
of
a
wicked
,
godless
and
unrenewed
heart
:
for
,
so
much
doth
he
teach
while
he
speaks
not
of
the
wicked
expresly
,
but
only
describes
them
from
their
height
of
security
,
which
long
continuance
in
sin
should
at
length
drive
them
to
,
as
from
an
infallible
evidence
of
a
wicked
man
:
for
when
they
shall
say
peace
and
safety
.
2.
There
is
not
any
one
more
speaking
evidence
of
approaching
judgement
of
one
kind
or
other
,
than
carnal
security
in
sin
,
and
wickedness
arrived
to
such
an
height
,
as
to
make
men
wholly
fearless
of
Gods
judgement
and
atheistical
mockers
at
all
threatnings
which
forewarn
them
of
it
:
for
,
saith
he
,
when
they
shall
say
peace
and
safety
,
then
sudden
destruction
cometh
.
3.
What
ever
grounds
of
confidence
,
or
undoubted
perswasion
flowing
from
those
grounds
,
a
wicked
man
may
have
to
escape
a
threatned
judgement
;
yet
all
shall
serve
t●
little
purpose
,
when
God
beginneth
in
earnest
to
reckon
with
him
;
his
strongest
fancy
,
with
all
its
grounds
,
will
prove
but
a
weak
bulwark
to
bear
off
the
overflowing
waves
of
Divine
wrath
,
when
the
haile
shall
sweep
away
the
refuge
of
lies
,
and
the
waters
shall
overflow
the
hiding
place
,
Isa.
28.
17.
for
,
the
word
rendred
safety
implyes
they
should
have
a
certain
perswasion
of
safety
as
if
they
were
above
all
doubt
,
and
this
doubtless
upon
some
grounds
satisfactory
to
themselves
,
and
yet
for
all
that
,
even
then
sudden
destruction
shall
come
upon
them
,
and
at
unawares
surprize
them
:
4.
As
a
lingring
death
hath
in
it
much
of
mercy
even
to
wicked
men
,
who
have
thereby
time
and
leisure
given
them
to
repent
,
and
to
plead
with
God
for
mercy
,
Rev.
2.
21.
—
So
of
all
deaths
or
wayes
of
calling
sinners
to
an
account
,
those
which
are
sudden
and
make
quick
dispatch
are
to
a
wicked
liver
most
dangerous
,
as
hardly
leaving
any
place
either
for
Gods
patience
or
mans
repentance
,
but
making
an
end
of
the
person
stricken
before
he
can
solidly
think
upon
his
end
:
for
,
he
placeth
a
great
part
of
the
terrour
of
the
destruction
threatned
,
in
that
it
should
be
sudden
and
unexpected
:
Then
sudden
destruction
cometh
upon
them
.
5.
Though
none
can
know
the
peremptory
day
,
month
or
year
of
Christs
second
coming
(
see
v.
1.
doct.
2.
)
yet
there
are
certain
signs
from
which
,
when
they
shall
fall
out
,
a
man
may
certainly
know
that
the
day
of
the
Lord
is
near
approaching
,
such
as
these
,
a
general
height
of
carnal
security
,
Matth.
24.
38
,
39.
the
conversion
of
the
Jews
,
Rom.
11.
15.
and
total
destruction
of
the
Antichrist
,
2
Thes.
2.
8.
for
,
besides
other
things
,
so
much
may
be
implyed
in
this
similitude
,
whereby
Christs
second
coming
and
the
destruction
of
the
wicked
which
doth
accompany
it
are
compared
to
travail
upon
a
woman
with
child
,
who
though
she
know
not
the
very
day
and
hour
when
her
pains
shall
take
her
,
yet
she
hath
certain
signs
whereby
to
know
that
her
time
approacheth
.
6.
The
pain
and
horrour
which
the
day
of
the
Lord
shall
bring
on
Godless
reprobates
is
such
,
that
no
tongue
can
utter
,
nor
can
it
be
expressed
in
proper
terms
so
as
we
might
conceive
it
,
yea
and
such
,
as
the
greatest
of
all
earthly
torments
are
but
weak
shadows
and
slender
representations
of
it
,
and
too
little
to
express
it
:
for
,
therefore
doth
the
spirit
of
God
,
alwayes
while
speaking
of
this
destruction
,
make
use
of
borrowed
similitudes
from
the
most
terrible
of
earthly
and
bodily
torments
,
as
of
those
occasioned
by
fire
,
Mark
9
—
45.
by
fire
of
brimstone
,
Rev.
21.
8.
by
an
eating
worm
never
dying
,
Mark
9.
46.
and
here
the
pains
and
torment
of
a
woman
in
travail
;
all
which
doubtless
come
far
short
of
expressing
to
the
full
that
pain
and
torment
which
is
incomparable
,
incomprehensible
,
and
cannot
be
expressed
,
but
by
such
shadows
and
representations
.
7.
Even
damned
souls
and
the
most
profane
and
lawless
of
Godless
reprobates
are
not
only
overruled
by
and
under
the
dominion
of
a
divine
providence
,
but
shall
also
know
so
much
by
sad
experience
when
in
the
great
day
,
nill
they
will
they
,
they
shall
appear
before
their
dreadful
Judge
and
receive
their
sad
and
woful
sentence
from
his
blessed
mouth
,
and
be
presently
made
without
all
delay
or
shifting
to
undergoe
it
:
for
,
saith
Paul
,
they
shall
not
escape
.
Ver.
4.
But
ye
,
brethren
,
are
not
in
darkness
,
that
that
day
should
overtake
you
as
a
thief
.
Lest
the
Godly
should
be
terrified
,
and
shaken
with
the
apprehension
and
fear
of
that
suddain
destruction
presently
mentioned
,
he
doth
here
cast
in
a
seasonable
word
of
comfort
for
all
such
,
against
the
terrour
of
it
,
as
appeareth
from
his
entrance
made
to
the
present
purpose
,
with
an
adversative
particle
But.
And
first
,
he
propoundeth
the
ground
of
the
following
comfort
,
namely
,
that
they
,
to
wit
,
as
many
of
them
to
whom
he
writeth
as
were
sincere
believers
in
Jesus
Christ
(
for
so
must
this
indefinite
compellation
,
and
that
note
of
universality
also
,
v.
5.
be
understood
according
to
the
use
of
Scripture
elsewhere
,
1
Cor.
15.
22.
)
none
such
I
say
,
were
in
darkness
,
that
is
,
they
were
not
living
in
their
gross
and
natural
ignorance
of
God
,
nor
yet
in
carnal
security
or
Godless
profanity
;
for
the
word
darkness
doth
point
at
both
those
here
,
as
elsewhere
in
Scripture
,
Rom.
2.
19.
1
Joh.
1
—
6
—
Next
,
he
expresseth
the
comfort
it self
flowing
from
this
ground
,
to
this
purpose
,
that
however
the
precise
day
and
time
of
Christs
second
coming
could
not
be
known
by
them
,
no
more
than
by
the
wicked
,
Matth.
24.
36.
yet
it
should
not
overtake
them
,
or
(
as
the
word
implyeth
)
violently
apprehend
them
to
their
hurt
and
prejudice
,
as
a
thief
and
robber
doth
apprehend
the
person
and
goods
of
those
whom
he
spoiles
and
destroyeth
.
Now
the
force
of
the
inference
,
whereby
he
draweth
the
present
consolation
from
the
forementioned
ground
,
doth
lye
in
the
similitude
;
take
it
thus
,
that
as
a
thief
can
only
do
hurt
to
those
who
are
sleeping
securely
in
the
dark
night
,
and
not
to
others
:
So
this
terrible
day
could
do
no
hurt
to
them
,
because
it
should
not
find
them
lying
secure
in
the
dark
night
of
ignorance
or
impiety
.
Doct.
1.
The
truly
Godly
,
and
they
to
whom
the
terrible
threatnings
of
eternal
judgement
do
least
belong
,
are
of
such
a
tender
frame
and
temper
of
heart
(
Isa.
66.
2.
)
that
usually
they
are
most
affected
,
sadded
and
discouraged
by
them
,
when
Godless
livers
,
to
whom
they
properly
appertain
,
are
so
little
moved
with
them
that
they
rather
mock
them
,
2
Pet.
3.
4.
for
,
Paul
did
foresee
so
much
,
while
presently
after
he
had
denounced
sudden
destruction
to
come
upon
secure
reprobates
,
he
seeth
a
necessity
to
guard
the
Godly
against
the
terrour
of
it
:
But
ye
,
brethren
,
are
not
in
darkness
,
saith
he
,
2.
It
concerneth
therefore
the
wise
and
faithful
servant
of
Christ
so
to
denounce
the
terrible
threatnings
of
everlasting
wrath
against
the
wicked
,
as
that
he
presently
caution
them
for
the
comfort
of
the
Godly
;
lest
otherwise
they
,
for
whom
they
are
not
intended
,
be
dejected
,
shaken
and
discouraged
by
them
:
for
,
so
doth
Paul
here
guard
the
former
threatning
with
a
But
ye
,
brethren
.
3.
A
prudent
Minister
should
labour
so
to
guard
against
the
terrour
and
dejection
of
the
Godly
by
denounced
threatnings
,
as
the
contrary
comfort
be
not
proposed
absolutely
unto
any
,
but
suspended
upon
such
conditions
as
are
required
in
the
promise
,
that
so
the
party
who
would
have
comfort
may
not
be
deceived
,
but
put
himself
to
a
fair
tryal
by
those
marks
,
if
he
be
one
of
those
to
whom
the
intended
comfort
doth
belong
;
for
,
Paul
being
to
comfort
the
Godly
against
that
terrible
destruction
threatned
,
v.
3.
he
mentions
the
condition
upon
which
they
might
escape
it
,
to
wit
,
if
they
were
not
in
darkness
,
which
he
affirmeth
of
them
all
,
or
of
a
great
many
of
them
,
at
least
in
the
judgement
of
charity
,
and
thereby
leaveth
it
unto
themselves
to
search
if
they
were
so
in
reality
:
But
ye
,
brethren
,
are
not
in
darkness
,
that
that
day
should
overtake
you
.
4.
As
the
truly
Godly
and
real
believers
in
Jesus
Christ
are
freed
,
at
least
,
from
the
gross
darkness
of
their
natural
ignorance
and
Godless
profanity
:
and
as
to
be
lying
under
either
of
those
doth
argue
a
man
to
be
yet
in
his
unrenewed
state
:
So
the
best
security
which
a
man
can
promise
to
himself
against
the
terrour
of
sudden
and
unexpected
stroaks
,
doth
lye
in
his
saving
knowledge
of
God
in
Christ
,
and
in
the
testimony
of
a
good
conscience
arising
from
the
shining
light
of
an
honest
and
holy
life
:
for
,
Paul
affirms
it
universally
of
all
real
believers
,
they
are
not
in
darkness
,
either
of
gross
ignorance
or
Godless
profanity
,
and
maketh
that
their
ground
of
comfort
to
secure
them
,
that
the
day
of
the
Lord
should
not
overtake
them
as
a
thief
.
Ver.
5.
Ye
are
all
the
children
of
light
,
and
the
children
of
the
day
:
we
are
not
of
the
night
,
nor
of
darkness
.
He
insists
upon
the
former
ground
of
comfort
,
first
by
proving
the
truth
of
it
,
that
they
were
not
in
darkness
,
because
they
were
children
of
light
,
that
is
(
according
to
an
usual
Hebraism
,
Matth.
11.
19.
)
they
were
not
only
indued
with
saving
knowledge
and
holiness
(
both
which
in
Scripture
go
under
the
name
of
light
,
Joh.
3.
19.
Matth.
5.
16.
)
but
also
were
regenerate
and
born
of
God
,
1
Joh.
2.
29.
(
who
is
that
light
inaccessible
,
1
Tim.
6.
16.
)
by
the
Preaching
of
the
Word
,
Jam.
1.
18.
which
also
hath
the
name
of
light
,
Psal.
119.
105.
And
they
are
called
children
of
the
light
and
of
the
day
,
to
shew
that
the
light
of
knowledge
and
holiness
,
wherewith
they
were
indued
,
was
not
a
dark
glimmering
light
,
as
of
a
candle
or
twilight
,
but
most
clear
,
as
the
light
of
the
full
and
perfect
day
;
and
this
as
it
seems
,
in
opposition
to
that
lesser
measure
of
light
which
was
enjoyed
under
the
old
Testament
;
See
upon
Gal.
4.
3.
doct.
2.
and
v.
5.
doct
.
3.
Secondly
,
by
illustration
of
the
proof
,
while
he
removeth
from
them
the
contrary
,
not
only
gross
ignorance
and
profanity
under
the
name
of
night
,
but
also
a
comparative
measure
of
those
,
under
the
name
of
darkness
.
Doct.
1.
As
souls
affrighted
with
the
terrour
of
God
,
are
often
most
averse
from
receiving
the
comforts
allowed
to
them
of
God
:
So
the
Lords
Ministers
may
not
grow
weary
of
taking
pains
to
clear
their
doubts
,
and
work
them
up
to
the
embracing
of
them
:
for
,
Paul
supponing
the
Godly
might
possibly
not
have
closed
with
the
propounded
comfort
at
the
first
hearing
,
doth
here
insist
upon
it
:
ye
are
all
the
children
of
light
.
2.
As
the
doubts
of
discouraged
and
afflicted
Christians
are
not
so
much
about
the
re●lity
of
the
comfort
it self
held
forth
by
the
word
,
for
a
suitable
cure
to
their
disconsolate
case
,
as
about
their
own
interest
in
that
comfort
and
right
to
lay
hold
upon
it
:
So
a
Minister
in
dealing
with
such
would
not
so
much
,
or
only
insist
in
propounding
and
urging
a
suitable
comfort
,
as
in
clearing
up
unto
them
and
pressing
upon
them
to
make
sure
work
of
their
interest
in
it
,
and
right
to
lay
hold
upon
it
:
for
,
Paul
supponing
that
their
doubt
would
lye
about
their
not
being
in
darkness
,
which
he
held
forth
as
the
ground
and
evidence
of
their
interest
in
the
comfort
,
doth
insist
mainly
in
the
clearing
of
that
,
while
he
saith
,
ye
are
all
the
children
of
light
,
&c.
3.
The
Kingdoms
of
light
and
darkness
,
of
saving
knowledge
and
dark
ignorance
,
of
grace
and
profanity
,
of
Christ
and
Belial
,
of
God
and
the
Devil
,
are
so
much
inconsistent
that
they
cannot
co-incide
in
one
and
the
same
person
;
neither
can
any
man
be
a
subject
of
both
Kingdoms
at
one
and
the
same
time
:
for
,
the
Apostle
maketh
the
denyal
of
the
one
to
follow
upon
the
affirmation
of
the
other
:
we
are
all
the
children
of
light
,
saith
he
,
we
are
not
of
the
night
or
of
darkness
.
4.
The
Minister
of
Christ
ought
so
to
deliver
suitable
truths
unto
the
Lords
people
for
their
incitement
to
duty
,
for
their
comfort
against
discouragements
,
for
their
reproof
or
conviction
,
as
that
he
takes
his
own
allowed
share
and
portion
of
those
truths
unto
himself
,
as
if
he
were
an
ordinary
hearer
;
otherwise
he
cannot
both
save
himself
and
them
who
hear
him
,
according
to
the
promise
,
1
Tim.
4.
16.
for
,
Paul
doth
change
the
person
,
in
the
close
of
the
verse
,
and
takes
a
share
of
what
he
distributes
to
others
unto
himself
,
both
here
and
in
the
following
verses
:
we
are
not
of
the
night
and
of
darkness
,
saith
he
.
Ver.
6.
Therefore
let
us
not
sleep
as
do
others
;
but
let
us
watch
,
and
be
sober
.
The
Apostle
,
having
now
put
a
close
to
his
digression
,
about
the
state
of
believers
after
death
and
Christs
second
coming
,
which
he
entred
upon
,
chap.
4.
v.
15.
doth
again
return
to
press
upon
them
some
other
branches
of
that
sanctification
required
by
God
,
and
spoken
of
chap.
4.
v.
3
—
And
first
,
from
what
he
hath
presently
said
of
the
unexpectedness
of
Christs
second
coming
,
he
exhorteth
to
the
exercise
of
two
vertues
,
tending
much
to
keep
them
in
a
readiness
for
that
day
,
to
wit
,
watchfulness
and
sobriety
.
And
he
presseth
them
,
first
,
by
forbidding
them
the
contrary
vices
,
under
the
name
of
sleeping
as
others
,
to
wit
,
as
ungodly
men
,
children
of
darkness
:
where
by
sleeping
is
not
meant
sleep
properly
taken
,
and
of
the
body
,
binding
the
outward
senses
,
so
that
for
the
time
they
cease
to
do
their
office
,
for
this
sleep
being
moderately
taken
is
allowed
by
God
,
and
given
by
him
as
a
blessing
,
Psal.
127.
2.
and
some
who
,
it
's
like
,
will
be
found
sleeping
thus
at
the
last
day
shall
be
saved
,
Luke
17.
34.
although
excess
even
of
bodily
sleep
be
a
sin
,
Prov.
24.
33.
and
may
be
here
in
the
second
place
look'd
at
,
either
as
a
cause
,
concomitant
,
or
effect
of
that
spiritual
sleep
here
forbidden
,
which
is
no
other
than
that
deep
sleep
of
carnal
security
,
whereby
all
the
spiritual
senses
of
a
man
,
who
is
taken
with
it
,
are
bound
up
,
Matth.
13.
15.
so
that
he
regards
not
his
duty
,
Matth.
25.
3
,
5.
is
wholly
fearless
of
threatned
judgements
,
Deut.
29.
19.
and
besorteth
himself
with
such
contentments
and
pleasures
as
he
can
find
in
this
pre●ent
life
,
Luke
12.
16
,
17
,
18.
In
which
sense
this
word
is
used
,
Mark
13.
36.
Eph.
5.
14.
And
he
presseth
them
next
,
by
enjoyning
the
exercise
of
the
vertues
themselves
:
and
first
,
that
they
should
watch
,
whereby
he
doth
not
so
much
mean
watchfulness
of
the
body
,
though
that
be
also
sometimes
very
necessary
,
and
therefore
required
by
Christ
,
Matth.
26.
4.
as
spiritual
watchfuln●ss
,
and
of
the
mind
,
whereby
the
man
endued
with
it
hath
all
his
inward
and
spiritual
senses
free
and
exercised
,
Matth.
13.
16.
so
that
he
do●h
not
only
know
and
discern
the
voice
of
God
in
his
word
and
dispensations
calling
him
to
every
duty
,
Hab.
2.
1.
but
also
is
intent
upon
it
,
Psal.
119.
32.
careful
to
take
up
,
2
Cor.
11.
2
,
3.
and
guard
against
such
tentations
as
would
divert
him
from
it
,
Matth.
16.
23.
or
ensnare
him
in
the
contrary
sin
,
Mat.
26.
41.
and
is
alwayes
making
ready
how
to
meet
comfortably
with
God
in
any
future
dispensation
of
mercy
or
terrour
,
Job
3.
25
,
26.
Secondly
,
that
they
should
be
sober
,
whereby
he
enjoyneth
not
only
sobriety
and
temperance
(
strictly
taken
)
in
the
moderate
and
sober
use
of
meat
and
drink
,
Eccles.
10.
17.
but
more
largely
also
,
as
it
moderates
,
and
boundeth
our
affections
in
the
pursuit
and
use
of
all
things
earthly
,
1
Cor.
7.
29
,
30
,
31.
for
not
only
excess
of
wine
,
but
the
cares
of
this
world
,
and
the
prevalency
of
any
other
lust
,
have
an
inebriating
vertue
,
disturbing
the
reason
and
oppressing
the
senses
,
see
Luk.
21.
34.
Doct.
1.
Ministers
should
so
press
the
faith
of
priviledges
,
and
use-making
of
allowed
comforts
upon
the
Lords
people
,
and
people
should
so
improve
their
priviledges
;
and
comforts
,
as
that
neither
of
them
be
abused
for
a
sleeping
pillow
to
foster
negligence
,
but
both
of
them
improved
as
incitements
to
duty
:
and
comforts
should
be
so
mind●d
as
duty
be
not
neglected
;
otherwis●
the
most
comfortable
promises
will
prove
but
dry
breasts
,
seeing
the
Lords
ordinary
way
is
to
enliven
comforts
unto
his
people
,
when
they
are
most
diligent
in
the
way
of
their
duty
,
Dan.
9.
●0
,
21.
For
,
Paul
having
asserted
their
priviledge
of
being
freed
from
darkness
,
and
inferred
thence
their
comfort
that
the
terrour
of
that
day
should
not
overtake
them
,
v.
4
,
5.
he
draweth
an
argument
from
both
,
to
incite
them
to
their
duty
,
Therefore
,
saith
he
,
let
us
not
sleep
.
2.
The
undoubted
certainty
of
divine
promises
,
made
to
believers
for
their
preservation
from
judgement
and
wrath
,
do
no
wayes
of
themselves
tend
to
cherish
neglect
of
duty
,
but
rather
to
excite
them
to
greater
diligence
▪
as
that
which
is
a
mean
appointed
of
God
for
furthering
the
promise
to
an
accomplishment
,
Ezek.
36.
37.
For
,
Paul
having
given
to
believers
among
them
a
most
undoubted
promise
that
the
terrour
of
that
day
should
not
apprehend
them
to
their
hurt
,
v.
—
5.
he
inferreth
thence
,
therefore
let
not
us
sleep
.
3.
A
possibility
to
meet
with
a
sudden
stroke
and
unexpected
tryal
,
hath
in
it
a
call
and
voice
unto
the
Lords
people
to
shake
off
security
and
laziness
,
and
be
upon
their
guard
lest
they
be
suddenly
taken
and
surprized
by
it
:
for
,
from
what
he
spoke
also
,
v.
23.
of
that
sudden
unexpected
coming
of
the
day
of
the
Lord
,
he
inferreth
here
,
Therefore
let
not
us
sleep
.
4.
Then
do
we
make
a
good
use
of
bad
examples
,
when
we
so
look
on
them
,
as
not
to
imitate
them
,
but
to
scare
us
from
the
like
,
while
we
hate
,
abhor
and
detest
them
:
for
he
propones
the
example
of
other
secure
sinners
as
a
reason
to
disswade
them
from
the
like
,
Let
not
us
sleep
as
do
others
.
5.
The
wise
Lord
doth
sometimes
exercise
his
people
by
propounding
to
them
a
possible
hazard
of
meeting
with
an
unexpected
tryal
with
which
he
doth
not
intend
ever
to
assay
them
;
and
this
in
mercy
to
them
,
that
the
apprehension
of
an
uncertain
hazard
,
may
put
them
upon
the
exercise
of
some
piece
of
necessary
duty
,
which
otherwise
would
possibly
have
been
neglected
:
for
Christs
unexpected
coming
,
mentioned
v.
2
,
3.
was
not
to
fall
out
in
their
time
,
and
yet
it
is
held
out
unto
them
as
a
thing
possible
,
the
good
whereof
is
here
expressed
,
even
,
that
thereby
they
might
be
excited
to
the
exercise
of
sobriety
and
watchfulness
.
Therefore
—
let
us
watch
and
be
sober
.
6.
As
a
man
who
would
make
conscience
to
exercise
any
grace
and
vertue
,
must
set
himself
to
abandon
the
contrary
vice
;
So
the
work
of
through
and
full
mortification
of
any
sin
is
then
carryed
on
to
purpose
,
when
we
do
not
rest
upon
a
bare
surceasing
from
it
,
but
set
about
the
practice
of
the
contrary
duty
;
for
,
in
pressing
the
exercise
of
those
vertues
he
forbids
the
contrary
vices
,
and
while
he
forbiddeth
security
he
exhorts
them
to
exercise
the
contrary
vertues
:
let
us
not
sleep
,
but
let
us
watch
and
be
sober
.
7.
The
exercise
of
these
two
graces
,
watchfulness
and
sobriety
,
do
best
together
,
and
hardly
can
be
separate
the
one
from
the
other
;
in
so
far
,
as
an
unsober
heart
overcharged
with
surfetting
,
drunkenness
and
the
cares
of
this
life
cannot
discharge
the
duties
of
watchfulness
mentioned
in
the
exposition
,
and
an
unwatchful
heart
that
is
not
intent
upon
duty
,
and
guarding
against
tentations
contrary
to
it
,
cannot
choose
but
be
ensnared
by
the
subtle
and
alluring
tentations
of
worldly
pleasures
and
advantage
,
Mal.
2.
15
,
16.
and
to
exceed
the
bounds
of
moderation
in
the
pursuit
and
use
of
things
earthly
,
Luk.
21.
34.
and
consequently
prove
unsober
:
for
,
therefore
doth
the
spirit
of
God
,
not
only
here
but
elsewhere
,
enjoyn
the
exercise
of
those
two
vertues
.
Let
us
watch
and
be
sober
.
Ver.
7.
For
they
that
sleep
,
sleep
in
the
night
;
and
they
that
be
drunken
are
drunken
in
the
night
.
8.
But
let
us
who
are
of
the
day
,
be
sober
,
—
Here
is
a
reason
to
enforce
the
former
exhortation
,
to
wit
,
because
sleep
and
drunkenness
are
the
works
of
darkness
,
for
going
about
whereof
men
do
usually
(
if
they
be
not
all
the
more
sluggish
and
enslaved
to
their
lusts
,
Jer.
6.
15.
)
choose
the
night
season
.
The
truth
of
which
reason
doth
hold
whether
we
take
the
words
to
mean
of
sleep
,
drunkenness
,
and
night
,
properly
so
called
,
or
if
we
take
them
improperly
as
they
were
formerly
exponed
,
v.
4.
5
,
6.
for
hardly
will
any
other
than
they
who
are
in
the
night
of
their
natural
darkness
and
unrenewed
state
give
themselves
to
the
deep
sleep
of
carnal
security
and
to
spiritual
drunkenness
or
an
over-burthening
and
besotting
themselves
with
the
cares
and
pleasures
of
this
present
life
,
1
Thes.
4.
5.
This
is
v.
7.
Whence
he
inferrs
that
seeing
they
were
of
the
day
,
that
is
,
delivered
from
the
dark
night
of
their
natural
ignorance
,
born
of
God
,
and
endued
with
the
most
clear
light
of
saving
knowledge
and
holiness
,
as
was
affirmed
v.
5.
that
therefore
in
very
common
honesty
they
behoved
to
shun
those
works
of
darkness
,
and
live
in
the
exercise
of
Christian
sobriety
,
and
consequently
of
watchfulness
also
,
the
one
of
which
graces
cannot
be
separate
in
exercise
from
the
other
;
see
v.
6.
doct
.
7.
This
is
v.
8.
Doct.
1.
Things
lawful
and
allowed
should
be
gone
about
in
their
convenient
season
which
God
and
nature
hath
allotted
for
them
▪
and
the
wrong
timeing
of
a
thing
in
it self
allowed
,
may
make
it
be
imputed
unto
us
for
sin
:
for
,
taking
the
words
in
their
proper
sense
,
he
shews
that
the
time
in
which
men
do
usually
take
their
sleep
,
as
most
convenient
for
it
,
is
the
night
and
not
the
day
:
for
,
they
that
sleep
,
sleep
in
the
night
.
2.
As
the
Lord
hath
left
some
common
principles
of
conscience
,
modesty
,
and
common
honesty
,
imprinted
by
nature
upon
the
hearts
of
men
,
to
serve
for
a
restraint
unto
them
from
arriving
at
the
utmost
height
of
sin
and
wickedness
at
the
first
,
and
while
through
custome
of
sinning
they
be
either
weakened
or
extinguished
;
So
when
men
do
openly
avow
their
sin
and
profanity
,
and
transgress
all
bounds
of
modesty
,
and
common
honesty
,
it
speaks
them
arrived
at
a
greater
height
of
sin
and
wickedness
than
was
usual
to
be
found
among
the
grossest
of
Pagans
:
for
they
were
not
so
shameless
as
to
avow
their
drunkenness
,
but
being
restrained
somewhat
by
modesty
and
respect
to
common
honesty
were
only
drunken
in
the
night
.
3.
As
an
unrenewed
man
is
a
very
prey
to
the
most
shameless
of
tentations
,
which
Satan
is
pleased
to
assault
him
with
,
or
to
enslave
him
by
;
So
the
sin
of
gross
ignorance
of
God
,
and
the
way
to
Heaven
,
is
that
which
exposeth
the
unrenewed
man
most
to
be
preyed
upon
without
resistance
by
any
other
sin
:
for
,
taking
the
words
improperly
,
he
makes
the
man
unrenewed
who
is
in
the
night
,
to
be
enslaved
to
carnal
security
,
intemperance
,
and
a
kind
of
spiritual
besottedness
with
things
of
a
present
life
,
and
doth
not
obscurely
hint
at
his
dark
ignorance
,
for
which
mainly
his
unrenewed
state
is
compared
to
the
night
,
as
the
great
cause
of
all
his
slavery
:
they
that
sleep
,
sleep
in
the
night
;
they
that
are
drunken
,
are
drunken
in
the
night
.
4.
A
gracious
state
must
,
and
will
be
attended
with
gracious
actions
and
an
holy
conversation
suitable
unto
that
state
;
and
therefore
a
man
ought
not
so
much
to
look
to
what
others
do
,
as
to
what
the
state
of
grace
,
unto
which
he
pretends
,
doth
call
upon
himself
to
do
:
for
,
he
enforces
the
exercise
of
sobriety
upon
them
,
from
this
,
that
they
were
of
the
day
,
in
a
gracious
state
of
saving
knowledge
,
without
regarding
what
others
who
were
not
in
that
state
did
.
But
let
us
,
saith
he
,
who
are
of
the
day
be
sober
.
5.
Though
there
be
such
a
necessary
connexion
betwixt
a
gracious
state
,
and
an
holy
conversation
,
yet
such
is
our
natural
averseness
from
holiness
,
Rom.
8.
7.
so
strong
an
interest
hath
sin
in
the
best
,
Rom.
7.
23.
and
so
many
are
the
tentations
and
difficulties
we
have
to
wrestle
through
in
the
way
of
our
duty
,
Eph.
6.
11
,
12.
that
even
the
renewed
man
hath
need
of
reiterated
and
serious
exhortations
enforced
by
most
cogent
reasons
to
press
him
to
it
:
for
,
though
he
shews
that
their
present
gracious
state
did
engage
them
to
the
exercise
of
sobriety
,
yet
he
exhorts
them
to
it
,
and
backs
his
exhortation
by
a
strong
reason
.
But
let
us
saith
he
,
who
are
of
the
day
be
sober
.
Ver.
8.
—
putting
on
the
breastplate
of
faith
and
love
,
and
for
an
helmet
,
the
hope
of
salvation
.
He
doth
here
press
another
branch
of
sanctification
,
to
wit
,
that
they
would
arm
themselves
for
a
spiritual
battel
,
which
hath
also
an
argument
implyed
in
it
to
force
the
exercise
of
watchfulness
and
sobriety
,
because
it
was
now
a
time
of
fighting
,
and
therefore
not
of
sleeping
or
immoderate
drinking
,
and
the
pieces
of
armour
which
he
bids
put
on
are
two
,
first
,
the
breast-plate
;
what
this
piece
did
serve
for
in
the
bodily
armour
,
see
upon
Eph.
6.
14.
and
answerable
to
it
in
the
Christian
armour
he
maketh
the
graces
of
fait
and
love
;
what
those
are
,
see
upon
chap.
1.
v.
3.
only
the
ground
of
the
present
similitude
is
this
,
That
as
the
breast-plate
did
secure
the
breast
and
vital
parts
of
the
body
therein
contained
:
so
these
two
graces
do
secure
the
vital
parts
of
the
soul
,
and
that
wherein
the
life
of
a
Christian
doth
most
consist
,
to
wit
,
our
justification
and
interest
in
God
,
Rom.
5.
1.
together
with
our
knowledge
of
it
,
1
Joh.
5.
4.
and
a
plyableness
of
spirit
to
all
the
duties
of
an
holy
life
flowing
from
our
interest
,
2
Cor.
5.
14.
Secondly
the
helmet
,
answerable
to
which
in
the
Christian
armour
he
maketh
the
hope
of
salvation
.
See
what
this
helmet
,
the
grace
of
hope
is
,
and
the
grounds
of
resemblance
betwixt
the
two
upon
Eph.
6.
17.
Now
although
he
do
only
reckon
two
pieces
of
the
spiritual
armour
here
,
and
not
so
many
as
he
doth
,
Eph.
6.
14.
yet
he
omits
nothing
requisite
to
defend
the
Christian
souldier
in
this
spiritual
conflict
;
for
where
faith
,
love
and
hope
are
,
there
is
no
grace
wanting
.
Neither
doth
he
any
thing
superfluous
,
Eph.
6.
14.
in
shewing
the
necessity
distinctly
,
and
the
right
way
of
improving
of
several
other
graces
of
Gods
Spirit
,
in
this
spiritual
warfare
,
seeing
he
doth
there
speak
of
it
at
greater
length
,
and
holds
forth
the
terrour
of
our
spiritual
adversaries
,
and
the
several
distinct
tentations
,
either
more
expresly
or
implicitely
,
whereby
they
assault
us
in
this
battel
.
Besides
what
is
already
observed
from
Eph.
6.
14
,
&c.
upon
the
several
pieces
of
the
spiritual
armour
and
those
of
them
in
particular
which
are
here
mentioned
,
and
the
nature
of
that
spiritual
conflict
and
battel
which
they
do
suppone
,
Learn
further
,
1.
The
great
cause
why
men
pretending
for
Heaven
and
happiness
,
do
so
much
besot
themselves
with
things
earthly
,
and
are
so
little
intent
upon
their
duty
,
and
watchful
against
tentations
,
is
,
their
great
mistake
and
ignorance
,
as
if
the
way
to
Heaven
were
easie
,
beset
with
no
difficulties
,
and
men
might
go
to
Heaven
with
ease
and
sleeping
;
and
therefore
a
chief
incitement
to
sobriety
and
watchfulness
,
and
to
shake
off
security
and
laziness
is
to
set
before
us
often
all
those
insuperable
difficulties
and
terrible
opposition
which
we
are
of
necessi●y
to
meet
with
in
our
way
to
Heaven
and
happiness
;
for
,
to
make
them
watch
and
be
sober
,
he
minds
them
of
the
spiritual
battel
which
they
behoved
to
fight
.
Putting
on
the
breast-plate
of
faith
,
&c.
2.
As
in
bodily
wars
,
drunkards
,
and
sleepy
sluggards
can
never
be
good
souldiers
:
so
secure
souls
that
cannot
watch
,
and
unsober
spirits
oppressed
and
entangled
with
an
excessive
weight
of
worldly
cares
or
love
to
any
other
lust
,
will
prove
but
cowards
,
and
never
strike
a
fair
stroke
,
so
long
as
they
are
such
,
in
this
spiritual
conflict
:
for
,
so
much
is
implyed
while
he
joyneth
the
exercise
of
watchfulness
and
sobriety
with
the
right
use-making
of
the
Christian
armour
in
this
spiritual
combate
,
let
us
—
be
sober
,
putting
on
the
breast-plate
of
faith
,
saith
he
.
3.
As
the
malice
of
Satan
,
our
great
adversary
in
this
spiritual
conflict
(
Ephes.
6.
12.
)
doth
bend
it self
most
to
strike
at
,
and
destroy
those
things
wherein
the
life
and
being
of
a
Christian
,
as
a
Christian
,
doth
most
consist
,
such
as
his
interest
in
Christ
,
right
to
Heaven
,
his
knowledge
of
those
,
plyable
inclination
to
duty
,
his
spiritual
sense
and
motion
:
So
the
care
of
a
Christian
should
run
most
to
provide
a
sufficient
guard
for
those
,
even
the
constant
exercise
of
those
three
graces
mentioned
in
the
text
:
for
he
alludes
to
souldiers
,
whose
great
care
is
to
guard
their
breast
,
where
the
heart
the
first
fountain
of
life
is
,
with
a
breast-plate
,
and
their
head
,
the
original
●f
sense
and
motion
,
with
an
helmet
,
putting
on
the
breast-plate
of
faith
and
love
,
and
for
an
helmet
the
hope
of
salvation
.
4.
The
grace
of
●aith
is
a
most
necessary
piece
of
the
spiritual
armour
,
and
almost
of
universal
use
to
defend
the
Christian
souldier
in
this
spiritual
conflict
;
for
,
therefore
doth
Paul
make
it
answer
to
two
parts
of
the
bodily
armour
,
the
shield
,
Eph.
6.
16.
and
the
breast-plate
here
,
putting
on
the
breast-plate
of
faith
.
5.
The
exercise
of
love
to
God
and
our
neighbour
must
needs
be
joyned
with
faith
,
otherwise
faith
doth
prove
but
an
useless
breast-plate
,
and
of
no
force
to
secure
the
vital
parts
of
a
Christian
in
this
spiritual
conflict
:
for
Paul
conjoynes
them
to
make
up
the
breast-plate
,
putting
on
the
breast-plate
of
faith
and
love
,
saith
he
.
6.
The
believing
souldier
will
not
alwayes
meet
with
present
performance
of
the
good
things
promised
upon
his
closing
with
the
promise
by
faith
,
but
often
the
Lord
for
wise
reasons
doth
exercise
him
with
long
delayes
,
Heb.
11.
13.
and
sometimes
with
contrary
appearances
to
sense
,
Gen.
15.
4
,
5.
with
18.
1.
which
Satan
doth
improve
as
subtle
Engines
to
batter
down
and
pierce
his
breast-plate
of
faith
as
a
thing
irrational
,
groundless
,
contrary
to
sense
,
and
which
will
never
attain
the
promised
blessings
,
Gen.
18.
11
,
12.
for
if
it
were
not
thus
,
there
should
be
no
need
of
the
helmet
of
hope
as
an
additional
part
of
this
spiritual
armour
to
strengthen
the
breast-plate
of
faith
under
delayed
performance
.
And
for
an
helmet
the
hope
of
salvation
,
saith
he
.
Ver.
9.
For
God
hath
not
appointed
us
to
wrath
:
but
to
obtain
salvation
by
our
Lord
Jesus
Christ
.
He
doth
here
both
more
gen●rally
inforce
the
preceeding
exhortation
to
the
exercise
of
watchfulness
and
sobriety
,
and
to
arme
themselves
with
the
forementioned
graces
for
a
spiritual
combat
,
from
Gods
decree
of
bringing
the
elect
to
eternal
life
,
not
without
,
but
in
the
practice
of
holy
duties
,
2
Thes.
2.
13.
and
also
he
seemeth
more
particularly
to
give
them
some
incouragements
to
exercise
their
hope
of
salvation
mentioned
,
v.
—
8.
from
the
certainty
of
salvation
hoped
for
;
whereof
he
giveth
two
grounds
,
first
,
Gods
eternal
decree
whereby
he
had
appointed
or
ordained
and
predestinated
them
(
as
the
word
is
rendred
,
Act.
13.
47.
1
Pet.
2.
8.
)
not
to
eternal
wrath
and
destruction
,
but
to
obtain
salvation
.
The
word
rendred
,
obtain
,
signifieth
to
purchase
,
or
,
to
do
much
about
a
thing
to
obtain
it
,
which
purchasing
is
here
ascribed
not
to
themselves
,
Tit.
3.
5.
but
to
Jesus
Christ
,
Act.
20.
28.
and
this
is
here
given
as
the
second
prop
of
a
Christians
hope
,
upon
which
the
certainty
of
the
elects
salvation
depends
,
even
that
salvation
,
which
was
ordained
for
them
in
the
decree
,
is
purchased
and
obtained
by
Christ
.
Doct.
1.
The
certainty
of
salvation
,
either
in
it self
or
to
us
,
is
so
far
from
being
in
its
own
nature
a
pillow
to
foster
security
or
carnal
ease
,
that
it
's
a
strong
incitement
to
duty
,
and
to
charge
through
all
difficulties
with
courage
,
which
we
may
be
assaulted
with
in
our
Christian
course
,
yea
nothing
weakeneth
the
hands
of
a
Christian
Souldier
more
than
diffidence
and
distrust
of
success
:
for
he
holds
forth
the
certainty
of
their
salvation
as
an
incitement
to
the
forementioned
duties
(
and
more
especially
to
kyth
themselves
valorous
souldiers
in
this
spiritual
conflict
:
)
for
God
hath
not
appointed
us
to
wrath
,
saith
he
.
2.
As
the
elect
may
attain
to
know
assuredly
that
they
are
elected
(
see
upon
Eph.
1.
4.
doct.
2.
)
So
neither
the
decree
of
election
nor
their
most
certain
perswasion
of
the
same
do
of
their
own
nature
render
them
secure
or
remiss
in
duty
,
but
rather
doth
strongly
incline
and
incite
them
to
the
exercise
of
sobriety
and
watchfulness
and
of
all
other
graces
,
seeing
this
is
the
way
resolved
upon
by
God
for
bringing
the
eternal
decree
of
election
to
an
accomplishment
,
2
Thes.
2.
13.
for
he
mentions
the
decree
of
his
and
their
election
,
as
both
certain
in
it self
,
and
also
known
to
him
and
some
among
them
,
as
a
strong
incitement
to
the
exercise
of
all
the
forementioned
vertues
:
for
God
hath
not
appointed
us
to
wrath
.
3.
So
great
and
insuperable
are
those
difficulties
which
stand
in
the
way
of
the
salvation
even
of
believers
,
Act.
14.
22.
so
strong
,
so
numerous
and
so
terrible
are
their
spiritual
adversaries
,
Eph.
6.
12.
so
little
is
there
of
strength
in
themselves
to
oppose
the
meanest
of
them
,
2
Cor.
3.
5.
and
so
improbable
is
it
by
reason
of
all
those
,
that
ever
such
as
they
shall
be
saved
,
That
they
must
look
above
themselves
and
draw
the
ground
of
their
hope
for
salvation
from
God
and
from
Christ
,
otherwise
there
can
be
no
sure
foundation
for
their
hope
to
rest
on
;
for
,
the
Apostle
here
,
while
he
intends
to
give
grounds
for
their
hope
of
salvation
,
mentioned
v.
—
8.
doth
mention
only
Gods
decree
and
the
mediators
purchase
:
for
God
hath
appointed
us
—
to
obtain
salvation
by
Jesus
Christ
.
4.
As
God
hath
not
slightly
proposed
,
but
peremptorily
decreed
,
fore-ordained
and
appointed
from
all
eternity
(
Eph.
1.
4.
)
the
salvation
of
the
elect
,
and
condescended
in
that
his
eternal
decree
upon
the
very
particular
persons
whom
he
intended
to
save
,
Phil.
4
—
3.
So
there
are
others
whom
he
intended
not
to
save
,
but
to
condemn
and
adjudge
to
undergo
his
everlasting
wrath
:
See
this
latter
decree
further
cleared
upon
Eph.
1.
4.
doct.
4.
for
he
saith
,
God
hath
appointed
them
to
salvation
,
and
not
to
wrath
,
implying
,
that
he
had
appointed
others
to
wrath
,
though
not
them
.
5.
Though
the
decree
of
election
to
salvation
be
peremptory
and
absolute
,
so
as
to
exclude
all
possibility
of
its
not
obtaining
the
end
proposed
,
Matth.
24.
24.
yet
not
so
as
to
exclude
all
means
on
Christs
part
for
obtaining
,
or
on
our
part
for
attaining
(
Heb.
12.
14.
)
that
salvation
to
which
the
elect
are
ordained
,
seeing
he
hath
in
that
same
decree
appointed
to
bring
about
their
salvation
by
such
and
such
means
,
2
Thes.
2.
13.
for
God
hath
appointed
us
to
obtain
salvation
,
saith
he
,
not
without
means
,
but
by
Jesus
Christ
.
6.
Though
the
merits
of
Christ
were
not
a
cause
moving
God
to
love
or
elect
any
to
salvation
,
for
his
electing
love
did
move
him
to
give
Christ
for
sinners
,
Joh.
3.
16.
yet
they
are
the
procuring
meritorious
cause
for
the
worth
whereof
salvation
is
actually
bestowed
upon
any
,
They
are
the
cause
,
though
not
of
the
decree
,
yet
,
of
bestowing
the
salvation
decreed
:
for
,
the
Apostle
affirms
the
obtaining
or
purchasing
of
salvation
was
by
our
Lord
Jesus
Christ
.
7.
As
salvation
could
not
be
actually
bestowed
upon
the
elect
before
it
was
purchased
,
and
an
equivalent
price
payed
to
divine
justice
in
satisfaction
for
those
sins
by
which
they
had
lost
and
fore-faulted
it
,
Heb.
9.
15.
So
neither
they
themselves
,
nor
any
meer
creature
,
was
able
to
make
this
purchase
or
lay
down
the
price
:
The
redemption
of
the
soul
is
precious
and
ceaseth
for
ever
,
to
wit
,
among
meer
creatures
,
Psal.
49.
8.
It
was
Christ
alone
,
the
second
person
in
the
blessed
Trinity
,
who
made
this
purchase
of
lost
salvation
,
and
was
designed
in
the
same
decree
of
election
for
that
end
.
Hence
Eph.
1.
4.
God
is
said
to
have
chosen
us
in
Christ
,
which
is
more
plainly
expressed
here
,
He
hath
appointed
us
to
obtain
,
or
to
the
obtaining
or
purchasing
of
salvation
,
by
Jesus
Christ
,
implying
,
that
the
salvation
for
which
the
elect
were
appointed
,
behoved
to
be
purchased
,
and
the
purchase
of
it
by
the
same
appointment
was
put
over
upon
him
,
there
being
no
other
able
for
it
.
Ver.
10.
Who
died
for
us
,
that
whether
we
wake
or
sleep
,
we
should
live
together
with
him
.
He
illustrates
the
last
ground
of
hope
by
shewing
,
first
,
the
means
by
which
Christ
did
purchase
salvation
to
the
elect
,
and
what
this
purchase
stood
him
,
to
wit
,
no
less
than
his
blessed
life
:
he
died
,
and
that
for
us
,
that
is
,
in
our
stead
,
Gal.
3.
13.
and
next
,
the
end
proposed
by
him
in
his
death
,
and
which
is
undoubtedly
obtained
thereby
,
to
wit
,
●hat
we
,
or
all
the
elect
,
of
whom
v.
9.
should
live
the
spiritual
life
of
grace
here
,
and
eternal
life
of
glory
hereafter
,
and
this
whether
they
wake
or
sleep
:
which
words
may
not
be
taken
as
v.
6.
for
they
who
sleep
securely
in
sin
,
do
not
live
with
Christ
,
but
either
properly
for
bodily
sleeping
,
or
watching
,
or
rather
improperly
,
for
our
living
,
and
dying
this
natural
life
or
death
,
as
1
Thes.
4.
13.
So
the
sense
is
,
That
no
change
which
can
befall
the
believer
in
this
life
,
no
nor
death
it self
,
shall
hinder
him
to
live
this
life
,
and
to
live
together
with
him
,
that
is
,
by
vertue
of
his
union
with
Christ
and
of
that
influence
for
life
which
floweth
from
his
blessed
face
and
presence
.
Doct.
1.
The
salvation
of
the
eiect
,
through
reason
of
their
sin
,
was
so
deeply
mortgaged
,
and
they
so
far
from
any
ground
of
claim
unto
it
,
that
no
less
ransom
was
necessary
to
purchase
salvation
for
them
,
than
the
death
and
sufferings
of
Jesus
Christ
;
for
,
Paul
condescending
on
the
way
how
Christ
did
purchase
salvation
for
the
elect
,
saith
,
he
died
for
us
,
that
we
should
live
.
2.
The
great
end
and
cause
of
Christs
death
was
,
that
,
having
thereby
payed
a
sufficient
ransom
to
provoked
justice
for
the
guilty
elect
,
he
might
purchase
for
them
that
life
and
salvation
which
was
formerly
fore-faulted
and
lost
;
and
therefore
,
though
by
his
sufferings
and
death
he
did
confirm
the
truth
of
the
Gospel
,
and
leave
us
an
example
of
patience
to
follow
his
steps
,
1
Pet.
2.
21.
yet
those
were
not
the
principal
,
much
less
the
only
,
but
the
secondary
ends
of
his
death
:
for
,
Paul
sheweth
that
he
died
for
this
end
mainly
to
obtain
and
purchase
salvation
,
and
that
they
should
live
together
with
him
.
3.
Then
do
we
rightly
apply
the
fruit
of
Christs
death
as
to
the
purchase
of
salvation
unto
our selves
,
when
we
joyntly
therewith
draw
an
argument
from
it
to
resist
sin
which
stood
our
Lord
so
dear
,
and
to
lead
an
holy
life
,
in
exercising
sobriety
,
watchfulness
and
all
other
saving
graces
,
as
that
which
he
so
aimed
at
in
his
death
:
for
,
this
of
Christs
dying
for
them
may
be
looked
upon
as
a
further
incitement
to
the
exercise
of
all
the
forementioned
vertues
,
who
died
for
us
,
saith
he
.
4.
The
salvation
purchased
by
Christ
for
the
elect
is
nothing
other
but
a
reviving
of
them
from
their
spiritual
death
,
Eph.
2.
1.
to
that
new
and
spiritual
life
which
is
begun
here
in
regeneration
,
Joh.
3.
3.
carryed
on
in
the
exercise
of
grace
,
Gal.
2.
21.
and
shall
be
afterwards
compleated
in
glory
,
Col.
3.
4.
so
that
saving
grace
is
begun
salvation
,
and
grace
is
no
less
purchased
by
Christ
than
glory
it self
:
for
,
in
stead
of
saying
he
died
that
he
might
purchase
salvation
,
according
to
his
present
scope
,
as
appears
from
v.
9.
he
saith
,
as
the
equivalent
of
it
,
he
died
that
we
should
live
together
with
him
.
5.
This
life
of
grace
,
begun
here
and
perfected
in
glory
,
is
the
most
excellent
of
any
other
life
,
It
carryeth
the
name
of
life
from
any
other
besides
,
which
being
compared
with
it
,
are
nothing
but
a
death
:
for
,
therefore
doth
he
give
it
the
name
of
life
here
absolutely
,
and
without
any
addition
,
to
shew
what
kind
of
life
he
meaneth
,
as
if
there
were
no
other
life
but
it
only
:
who
dyed
,
saith
he
,
that
we
should
live
with
him
.
6.
Though
this
life
of
grace
doth
not
exempt
the
elect
from
natural
death
;
yet
so
excellent
is
it
that
it
maketh
the
man
who
hath
it
out-live
death
.
Death
it self
,
the
King
of
terrours
,
shall
not
bereave
him
of
it
:
for
,
he
supp●●es
that
the
elect
will
dye
their
natural
death
,
here
expressed
by
the
name
of
sleep
,
and
yet
that
they
shall
not
be
bereaved
of
this
excellent
life
,
that
whether
we
wake
or
sleep
,
we
should
live
,
saith
he
.
7.
It
is
the
presence
of
Christ
,
and
o●r
union
with
him
by
faith
here
,
Eph.
3.
17.
and
sense
hereafter
,
1
Joh.
3.
—
2.
(
an
union
tha●
death
it self
cannot
dissolve
)
which
makes
us
live
this
blessed
and
excellent
life
.
It
is
as
the
soul
to
the
body
,
the
very
life
of
our
life
,
and
that
whereby
we
formally
live
.
So
that
though
Christ
by
his
d●ath
did
purchase
this
life
,
yet
the
elect
do
not
actually
enjoy
it
until
they
be
united
to
him
:
for
,
so
much
doth
he
teach
,
while
he
saith
,
that
we
should
live
together
with
him
.
Ver.
11.
Wherefore
comfort
your selves
together
and
edifie
one
another
even
as
also
ye
do
.
He
doth
here
press
a
third
branch
of
sanctification
,
the
necessity
whereof
in
its
subserviency
to
the
former
duties
is
pointed
at
in
the
illative
particle
wherefore
;
and
the
summ
of
it
is
,
that
they
would
,
first
,
not
only
comfort
themselves
together
,
as
Gods
dealing
with
any
did
call
for
comfort
,
but
also
mutually
exhort
and
incite
one
another
to
the
exercise
,
as
of
all
other
vertues
,
so
especially
,
of
those
presently
mentioned
:
for
the
word
rendred
comfort
,
signifieth
also
to
exhort
.
And
next
,
edifie
one
another
,
or
(
as
skilful
and
diligent
Masons
,
from
whom
the
word
is
borrowed
)
endeavour
to
advance
the
work
of
grace
in
others
,
not
only
by
exhortation
and
consolation
but
by
all
other
lawful
means
of
admonition
,
instruction
,
rebuke
,
reproof
,
or
good
example
:
And
that
he
may
excite
them
to
further
progress
in
the
practice
of
those
duties
and
not
seem
by
his
present
exhortation
to
tax
them
of
former
negligence
,
he
doth
commend
their
present
diligence
in
them
.
Doct.
1.
As
all
Christians
of
all
ranks
do
stand
in
need
of
exhortation
,
consolation
and
to
be
edified
and
furthered
in
the
way
of
grace
by
all
lawful
means
;
So
both
P●stors
and
people
ought
to
make
conscience
of
discharging
all
those
duties
;
to
wit
,
Pastors
,
not
only
privately
,
but
also
publickly
in
the
Congregation
,
1
Tim.
5.
20.
and
by
vertue
of
their
particular
calling
,
office
and
authority
so
to
do
;
Tit.
●
.
15.
private
Christians
,
again
,
in
private
in
their
families
,
Eph.
6.
4.
among
their
friends
and
neighbours
,
Act.
18.
26.
and
by
vertue
of
a
tye
of
Christian
charity
towards
all
the
members
of
the
same
body
,
1
Cor.
12.
25.
For
,
he
sheweth
that
every
one
stands
in
need
to
be
exhorted
,
comforted
,
&c.
and
that
it
is
the
duty
of
all
to
do
so
,
while
he
saith
,
comfort
,
or
exhort
and
edifie
one
another
.
2.
As
the
conscience-making
of
the
forementioned
duties
among
Christians
is
a
singular
mean
to
keep
people
in
a
lively
watchful
frame
and
temper
of
spirit
;
So
negligence
in
them
doth
of
necessity
bring
along
with
it
great
deadness
,
security
and
decay
of
life
and
vigour
in
the
exercise
of
any
saving
grace
,
and
performance
of
commanded
duties
:
for
,
the
illative
particle
therefore
,
sheweth
that
this
duty
is
enjoyned
as
a
subservient
help
to
the
exercise
of
sobriety
,
watchfulness
,
faith
,
love
and
hope
,
formerly
pressed
;
wherefore
comfort
your selves
together
,
saith
he
.
3.
So
many
are
the
discouragements
which
people
must
encounter
in
the
way
of
duty
,
what
from
their
small
progress
in
it
,
the
averseness
of
their
own
spirit
from
it
,
Rom.
7.
18.
the
great
opposition
from
outward
and
inward
tentations
to
it
,
1
Joh.
2.
16.
that
they
often
need
as
much
of
consolation
and
encouragement
,
as
exhortation
and
admonition
,
for
making
them
advance
in
it
;
for
,
he
bids
them
,
in
order
to
this
,
comfort
themselves
together
.
4.
There
is
none
so
far
advanced
,
or
so
diligent
in
the
exercise
of
any
grace
,
but
they
need
the
spur
of
exhortation
,
at
least
to
make
them
persevere
;
seeing
the
best
are
ready
to
faint
,
Jonah
2.
7.
Gal.
6.
9.
if
not
also
to
make
them
do
better
,
seeing
the
best
come
far
short
of
what
they
ought
,
Phil.
3
—
13.
For
,
he
exhorts
them
to
the
present
duty
,
though
he
doth
commend
their
present
diligence
in
it
:
edifie
one
another
,
saith
he
,
as
also
ye
do
.
5.
A
prudent
Minister
should
so
excite
the
Lords
people
unto
their
duties
,
as
not
to
neglect
their
good
beginning
or
progress
already
made
,
but
let
them
know
he
taketh
notice
of
them
as
such
,
which
may
prove
a
forcible
encouragement
to
some
to
quicken
their
pace
,
and
a
soveraign
remedy
against
discouragement
in
others
,
than
which
nothing
doth
prove
a
greater
enemy
to
diligence
in
duty
:
for
so
doth
Paul
here
,
edifie
one
another
as
also
ye
do
,
saith
he
.
Ver.
12.
And
we
beseech
you
,
brethren
,
to
know
them
which
labour
among
you
,
and
are
over
you
in
the
Lord
,
and
admonish
you
.
Lest
by
binding
the
duty
of
mutual
edification
upon
all
Christians
,
v.
11.
he
had
seemed
to
make
a
publick
Ministry
useless
,
therefore
he
doth
lovingly
and
affectionately
(
as
the
compellation
brethren
and
the
word
rendred
beseech
imply
)
press
a
fourth
branch
of
sanctification
containing
a
short
summ
of
peoples
duty
towards
their
Ministers
and
Church
guides
who
are
here
described
to
be
,
first
,
those
who
laboured
among
them
even
to
weariness
(
as
the
word
signifieth
)
which
seemeth
to
relate
chiefly
unto
Ministers
or
Preaching
Presbyters
,
the
specialty
of
whose
office
is
to
labour
in
the
word
and
doctrine
,
1
Tim.
5
—
17.
next
,
they
were
over
them
,
the
word
signifies
to
excel
and
bear
rule
,
1
Tim.
3.
4
,
12.
and
thus
it
expresseth
that
part
of
their
office
,
whether
they
be
preaching
or
ruling
Presbyters
,
which
consists
in
ruling
and
governing
the
flock
,
1
Tim.
5.
17.
—
only
he
addeth
in
the
Lord
,
to
distinguish
Church
Government
from
the
Civil
.
It
is
spiritual
,
in
things
relating
immediately
to
God
,
and
to
be
exercised
not
in
their
own
name
,
but
in
the
name
and
authority
of
the
Lord
Christ
,
Matth.
18.
20.
They
are
over
the
flock
,
not
as
Lords
,
1
Pet.
5.
3.
but
as
stewards
,
1
Cor.
4.
1.
3.
They
did
admonish
them
,
whereby
he
expresseth
one
main
thing
wherein
they
were
to
labour
,
and
to
exercise
their
authority
and
rule
,
to
wit
,
their
endeavouring
by
all
competent
means
,
and
particularly
,
both
by
doctrine
and
more
gentle
censures
,
to
put
a
right
impression
of
duty
upon
the
minds
of
the
Lords
people
.
The
word
in
the
Original
signifieth
to
put
a
right
mind
in
one
.
Next
,
he
presseth
the
duties
of
people
towards
their
Ministers
,
which
are
first
to
acknowledge
them
,
as
the
word
may
be
rendred
here
,
for
,
the
naked
knowledge
of
their
persons
and
gifts
may
be
in
such
as
otherwayes
contemn
them
,
but
the
knowledge
of
them
,
here
required
,
is
an
acknowledging
them
for
such
as
they
are
by
reason
of
their
calling
,
and
ought
to
be
accounted
.
See
1
Cor.
16
—
18.
Doct.
1.
So
great
an
enemy
is
Satan
to
the
Ordinance
of
a
publick
Ministry
,
1
Thes.
2.
18.
so
necessary
is
it
that
people
do
countenance
that
ordinance
,
and
encourage
those
who
are
entrusted
with
it
even
for
their
own
good
,
Heb.
13.
17.
so
ignorant
,
unmindful
and
neglective
are
they
of
those
duties
which
they
ought
to
perform
for
that
end
,
2
Cor.
12.
11.
that
the
servants
of
Christ
should
,
with
much
seriousness
and
affectionate
insinuation
,
press
upon
the
Lords
people
all
such
duties
of
respect
,
reverence
,
love
,
obedience
,
submission
,
Heb.
13.
17.
and
gratitude
,
Gal.
6.
6.
as
they
owe
unto
their
Ministers
and
those
who
are
over
them
in
the
Lord
;
So
far
should
they
be
from
a
total
neglect
of
pressing
any
such
duties
under
a
pretence
of
self-denyal
,
or
from
preposterous
modesty
:
for
,
Paul
doth
here
most
seriously
and
affectionately
press
duties
of
that
kind
,
And
we
beseech
you
,
brethren
,
to
know
,
&c.
2.
The
duties
of
private
edification
should
be
so
gone
about
and
entertained
by
private
Christians
,
as
the
office
of
a
publick
Ministry
be
not
hereby
rendred
useless
and
despicable
,
or
the
proper
duties
thereof
incroached
upon
,
by
those
who
are
not
called
to
that
function
,
Heb.
5.
4.
for
,
therefore
he
subjoynes
this
precept
,
which
presseth
upon
people
respect
to
the
publick
Ministry
,
to
that
other
about
mutual
edification
,
immediately
preceding
,
And
we
beseech
you
,
brethren
,
to
know
,
&c.
3.
The
duties
which
people
discharge
to
their
Ministers
should
flow
from
their
knowledge
and
inward
conviction
,
that
the
place
and
station
wherein
their
Ministers
are
set
doth
call
for
such
duties
at
their
hands
,
and
not
from
meer
custome
,
force
of
civil
laws
,
regard
to
their
own
credit
,
or
for
gaining
of
their
Ministers
favour
,
or
any
thing
of
that
kind
;
otherwise
,
neither
will
their
duty
be
pleasantly
done
,
nor
acceptable
to
God
when
it
is
done
:
for
,
therefore
doth
he
enjoyn
it
as
the
first
piece
of
peoples
duty
to
their
Ministers
,
and
the
foundation
of
all
the
rest
,
to
know
and
acknowledge
them
for
such
to
whom
they
ought
in
conscience
discharge
those
duties
,
And
we
beseech
you
,
brethren
,
to
know
them
which
labour
among
you
.
4.
One
great
and
main
cause
of
peoples
backwardness
to
do
duty
unto
their
Ministers
,
and
of
disrespect
both
to
their
persons
and
function
,
is
,
their
ignorance
and
not
serious
perpending
the
weight
and
wearisome
toyle
of
their
labour
,
the
dignity
of
their
office
,
together
with
the
usefulness
and
necessity
of
their
work
among
them
;
for
,
therefore
doth
Paul
describe
the
Ministry
from
the
dignity
of
their
office
,
the
toilsomness
of
their
labour
,
and
the
usefulness
of
their
work
to
the
people
,
as
so
many
motives
unto
people
to
discharge
that
duty
which
they
owe
them
.
Which
labour
among
you
,
and
are
over
you
and
admonish
you
,
and
v.
13.
for
their
works
sake
.
5.
The
wisdom
of
God
hath
so
contrived
Scripture
,
that
frequently
in
one
word
and
sentence
it
doth
comprize
a
variety
of
distinct
purposes
;
for
here
,
with
one
breath
he
teacheth
both
people
their
duty
,
and
Ministers
their
duty
,
and
maketh
the
latter
an
argument
to
inforce
the
former
.
Know
them
,
saith
he
,
which
labour
among
you
,
and
are
over
you
,
&c.
6.
The
Lord
Christ
hath
appointed
the
Ordinance
of
Church-government
in
his
house
distinct
from
,
and
in
things
proper
to
it
,
independent
upon
the
Civil
Magistrate
,
to
be
managed
by
Church-guides
,
Ministers
and
Elders
in
their
Ecclesiastick
Courts
and
Judicatories
,
1
Cor.
5.
4.
for
,
the
word
rendred
over
you
,
doth
properly
and
usually
signifie
a
power
of
Jurisdiction
and
Government
,
and
the
expression
in
the
Lord
doth
distinguish
this
Government
from
the
Civil
;
and
are
over
you
in
the
Lord
,
saith
he
.
7.
The
power
of
Church-government
and
the
exercise
of
it
is
not
,
by
any
appointment
of
Christs
,
ast●icted
to
any
one
Minister
or
person
whomsoever
,
having
power
of
authority
and
Jurisdiction
above
the
rest
,
neither
doth
it
belong
to
the
body
and
community
of
Church-members
,
but
to
all
the
Ministers
and
Church-guides
in
common
;
for
,
he
speaketh
here
of
them
all
,
and
only
of
them
,
they
are
over
you
in
the
Lord
.
8.
The
Lords
Ministers
ought
so
to
go
about
one
part
of
their
Ministerial
function
as
not
to
neglect
another
.
They
must
so
Preach
,
as
not
to
neglect
the
exercise
of
discipline
,
and
so
exercise
discipline
as
not
to
neglect
to
labour
in
the
word
and
doctrine
;
for
,
saith
he
,
they
labour
among
you
,
and
are
over
you
in
the
Lord
.
9.
So
necessary
and
useful
is
the
exercise
of
discipline
by
Church-guides
to
the
Church
of
Christ
,
for
keeping
the
ordinances
pure
,
Rev.
2.
2.
and
the
Lords
people
free
from
the
infection
of
contagious
sins
,
1
Cor.
5.
6.
for
reclaiming
and
gaining
of
scandalous
offenders
to
repentance
,
1
Tim.
1.
20.
and
for
ordering
all
the
affairs
of
Christs
house
,
1
Cor.
14.
48.
(
none
of
which
ends
can
be
attained
so
well
and
effectually
as
by
the
mean
appointed
thereto
by
Christ
himself
)
that
the
Lords
people
should
be
so
far
from
reluctancy
to
lay
their
necks
under
this
piece
of
Christs
easie
yo●k
,
that
they
ought
to
acknowledge
,
respect
,
love
and
discharge
all
other
duties
unto
their
Ministers
and
Church-guides
upon
this
very
account
of
their
exercising
discipline
,
as
well
as
of
their
labouring
in
the
word
and
doctrine
;
for
,
to
incite
people
to
their
duty
to
Ministers
,
he
describes
them
not
only
from
this
that
they
laboured
among
them
,
but
also
were
over
them
in
the
Lord
.
10.
Whatever
other
thing
is
requisite
in
a
Minister
,
yet
this
one
thing
is
necessary
and
may
not
be
wanting
,
some
measure
of
skill
and
dexterity
to
admonish
the
Lords
people
of
their
duty
,
by
clearing
up
to
their
minds
the
equity
of
it
,
and
producing
some
pertinent
motives
for
bringing
them
to
a
good
liking
with
it
:
for
,
his
expressing
only
this
one
particular
piece
of
their
work
doth
imply
that
it
is
a
chief
one
,
and
that
some
competency
of
abilities
for
it
must
not
be
wanting
:
and
admonish
you
,
saith
he
.
Ver.
13.
And
to
esteem
them
very
highly
in
love
for
their
works
sake
,
and
be
at
peace
among
your selves
.
The
Apostle
in
this
verse
doth
,
first
,
press
a
second
head
of
duty
flowing
from
the
former
which
people
owe
to
their
Ministers
,
to
wit
,
that
they
should
esteem
them
very
highly
or
superaboundantly
(
as
the
word
doth
signifie
)
whereby
he
points
at
that
inward
reverence
and
respect
to
their
persons
and
office
due
to
them
,
to
be
testified
in
their
speech
,
Matth.
12.
34.
and
other
behaviour
,
P●il.
2.
29.
which
he
shews
should
be
accompanied
with
love
to
them
,
a
love
,
without
doubt
,
which
ought
to
kyth
in
its
effects
,
Gal.
4.
15.
Secondly
,
he
gives
a
reason
or
motive
unto
all
the
fore-mentioned
duties
,
to
wit
,
for
the
work
of
their
Pastoral
function
,
that
Ministers
might
be
encouraged
in
it
,
Heb.
13.
17.
and
because
it
is
an
excellent
work
in
it self
,
1
Tim.
3.
1.
and
most
necessary
and
advantageous
to
the
Lords
people
,
1
Tim.
4.
16.
Thirdly
,
he
presseth
another
branch
of
sanctification
relating
unto
all
,
to
wit
,
the
study
of
keeping
Christian
peace
and
concord
among
themselves
,
and
especially
with
their
Ministers
;
lest
by
any
means
Satan
might
stir
up
strife
and
prejudice
among
them
,
to
make
the
labours
of
their
Ministers
unprofitable
.
Doct.
1.
The
great
thing
which
Ministers
should
press
in
relation
to
themselves
upon
people
,
and
which
people
should
endeavour
toward
their
Ministers
,
is
to
have
their
hearts
possessed
with
an
affectionate
and
good
esteem
of
their
persons
and
office
,
as
that
which
will
bring
with
it
the
hearty
and
willing
performance
of
all
other
duties
which
they
owe
unto
them
;
for
,
he
thinks
it
sufficient
to
press
this
esteem
flowing
from
love
,
as
knowing
,
that
this
being
attained
,
all
the
rest
would
follow
.
And
to
esteem
them
very
highly
in
love
.
2.
This
high
esteem
which
is
due
from
people
unto
their
Minister
,
as
it
must
flow
from
love
to
his
person
for
his
works
sake
;
So
it
must
manifest
it self
in
kindness
and
beneficence
,
in
a
seemly
behaviour
toward
him
in
hoping
the
best
of
him
,
in
bearing
with
his
humane
frailties
,
in
not
publishing
of
them
,
in
not
receiving
misreports
or
taking
up
groundless
jealousies
against
him
,
and
in
such
other
fruits
of
love
and
charity
as
are
mentioned
,
1
Cor.
13.
4
,
5
,
6
,
7.
For
,
he
saith
,
esteem
them
very
highly
in
love
.
3.
As
it
is
not
sufficient
we
do
what
is
right
and
commanded
,
except
it
flow
from
right
and
allowed
motives
;
So
whatever
a
Minister
be
otherwise
,
for
birth
,
for
personage
,
for
riches
,
for
other
natural
endowments
,
it
ought
to
be
a
sufficient
motive
and
inducement
to
gain
him
esteem
and
respect
,
that
the
Lord
hath
employed
him
in
such
a
worthy
excellent
work
,
as
the
proclaiming
of
peace
to
rebels
in
Christs
stead
,
2
Cor.
5.
20.
the
espousing
of
a
bride
to
him
,
2
Cor.
11.
2.
and
the
gaining
of
souls
to
God
,
1
Cor.
9.
22.
and
whatever
esteem
is
given
him
from
any
other
motive
,
whether
the
dignity
of
his
place
,
eminency
of
his
parts
,
the
affableness
of
his
disposition
,
or
his
easiness
to
receive
satisfaction
in
the
matter
of
his
maintenance
,
if
it
be
not
also
and
mainly
upon
the
account
of
his
work
,
that
esteem
is
not
given
which
is
due
to
a
Minister
of
the
Gospel
:
for
,
he
will
have
them
to
esteem
them
for
their
works
sake
.
4.
As
Christian
peace
and
concord
among
societies
is
a
nursing
mother
unto
all
other
duties
,
1
Tim.
2.
2.
so
it
tendeth
,
in
a
special
manner
,
to
make
the
work
of
the
Ministry
successful
among
a
people
,
while
Ministers
have
thereby
not
only
access
,
but
delight
to
be
doing
good
among
the
people
,
and
people
also
to
edifie
one
another
;
and
nothing
marreth
the
good
of
a
Ministry
more
,
than
a
Spirit
of
discord
,
dissention
and
strife
let
loose
,
either
betwixt
Pastor
and
people
,
or
betwixt
people
and
people
among
themselves
:
for
,
therefore
,
it
seemeth
,
immediately
after
he
hath
spoken
of
the
duties
both
of
Pastor
and
people
,
he
subjoyneth
,
And
be
at
peace
among
your selves
.
Ver.
14.
Now
we
exhort
you
,
brethren
,
warn
them
that
are
unruly
,
comfort
the
feeble-minded
,
support
the
weak
,
be
patient
toward
all
men
.
He
doth
here
press
four
duties
which
are
so
many
further
branches
of
sanctification
,
and
all
of
them
belong
both
to
people
and
Ministers
,
to
each
in
their
own
way
.
See
in
doct.
1.
The
first
three
are
astricted
to
three
sorts
of
persons
for
their
object
,
as
first
the
unruly
,
that
is
,
who
as
disorderly
souldiers
(
from
which
the
word
in
the
original
is
borrowed
)
do
transgress
the
order
,
bounds
and
limits
of
their
particular
calling
and
station
assigned
them
by
God
,
and
especially
such
as
neglect
their
own
business
,
and
intrude
themselves
upon
the
affairs
of
others
,
as
the
Apostle
explains
himself
,
2
Thes.
3.
11.
and
those
are
to
be
admonished
,
that
is
,
minded
of
their
duty
,
yea
and
sharply
rebuked
for
the
neglect
of
it
,
for
that
the
admonition
here
required
doth
include
so
much
is
clear
from
2
Thes.
2.
10
,
&c.
A
second
sort
are
the
feeble-minded
,
that
is
,
as
appears
from
the
remedy
prescribed
,
those
who
are
so
much
dejected
in
mind
with
the
sense
of
sin
,
or
with
the
feeling
or
fear
of
afflictions
that
they
are
ready
to
faint
in
the
way
of
their
duty
,
Prov.
24.
10.
and
such
are
to
be
comforted
,
or
animated
against
their
discouragements
from
●uch
grounds
as
the
word
of
truth
doth
afford
.
A
third
sort
are
the
weak
or
infirm
,
and
this
either
in
their
Judgement
through
want
of
capacity
,
or
information
,
Rom.
15.
1.
or
in
practice
,
who
being
otherwise
tender
in
their
walk
are
carryed
aside
in
some
one
particular
or
other
by
a
more
than
ordinary
violence
of
some
tentation
,
Matth.
26.
69.
And
those
are
to
be
supported
,
The
word
signifieth
to
underprop
them
,
as
a
beam
doth
the
house
,
to
wit
,
by
bearing
,
though
not
with
their
sins
,
Gal.
2.
11.
yet
with
their
persons
,
Eph.
4.
2.
by
tender
yielding
to
them
in
the
practice
of
things
indifferent
,
1
Cor.
9.
20.
by
wise
commending
what
appearance
of
good
is
in
them
,
Mat.
12.
20.
and
by
clearing
of
their
mistakes
with
calmness
and
diligence
,
Act.
18.
25
,
26.
The
●ourth
duty
is
not
astricted
unto
any
one
sort
,
but
extended
unto
all
indifferently
who
are
diseased
either
in
body
or
mind
,
and
especially
such
as
are
troubled
with
any
spiritual
malady
;
to
wit
,
the
exercise
of
patience
;
whereby
it
seemeth
according
to
the
present
scope
,
he
enjoyneth
continuance
in
the
forementioned
duties
,
and
others
of
the
like
nature
,
without
wearying
much
less
hopeless
surceasing
,
2
Tim.
2.
25.
notwithstanding
that
success
for
a
time
be
wanting
.
Doct.
1.
The
visible
Church
of
Christ
,
is
constitute
not
of
Angels
or
Saints
made
perfect
,
but
men
of
sinful
infirmities
,
and
those
of
several
sorts
in
several
persons
:
and
therefore
the
Church
may
be
well
compared
to
an
Hospital
full
of
sickly
persons
,
labouring
under
a
great
variety
of
spiritual
diseases
,
some
under
one
sort
,
some
under
another
,
and
consequently
all
of
them
fit
objects
upon
which
Jesus
Christ
,
the
great
Physitian
of
souls
,
may
exercise
some
one
or
other
of
his
spiritual
cures
;
for
,
Paul
representeth
this
Church
as
such
,
wherein
some
were
unruly
,
some
feeble-minded
,
and
a
third
sort
weak
.
2.
The
Lords
Ministers
and
people
may
not
on
this
prentence
rent
and
separate
from
the
society
and
fellowship
of
visible
Churches
,
but
are
to
employ
their
skill
and
experience
in
things
spiritual
,
under
Christ
the
great
Physitian
,
every
one
in
his
own
place
and
station
,
in
administrating
some
suitable
cure
and
remedy
to
the
diseased
members
of
Christs
visible
body
,
as
they
may
have
access
and
opportunity
:
●or
,
so
doth
Paul
here
enjoyn
them
,
not
to
separate
from
,
but
to
warn
the
unruly
,
&c.
3.
As
there
is
a
great
variety
of
spiritual
distempers
incident
to
several
diseased
patients
,
and
the
disease
of
one
is
not
the
disease
of
all
,
but
almost
every
patient
doth
labour
under
his
own
distemper
,
which
is
,
at
least
in
some
circumstances
,
different
from
the
disease
of
others
;
So
it
concerneth
those
who
would
prove
successful
Physi●ians
in
curing
the
spiritual
distempers
of
diseased
Christians
,
to
be
well
acquainted
with
the
temper
of
their
Patient
and
the
nature
of
his
disease
,
that
they
may
the
better
know
how
to
administer
a
suitable
cure
;
for
,
he
shews
that
there
are
some
more
unruly
,
some
feeble-minded
,
some
weak
,
and
implyeth
that
those
who
were
to
administer
the
prescribed
cures
should
know
the
disease
before
they
meddle
with
the
cure
:
warn
the
unruly
,
&c.
4.
As
Christ
the
great
Physitian
hath
provided
a
great
variety
of
spiritual
cures
and
remedies
,
answerable
to
the
several
distinct
infirmities
of
his
diseased
people
;
So
every
cure
is
not
fitted
or
to
be
applyed
by
Christs
servants
unto
all
diseases
,
otherwise
they
prove
Physitians
of
no
value
,
and
by
a
wrong
application
do
make
the
malady
worse
:
But
every
disease
must
have
its
own
proper
cure
;
for
,
he
enjoyns
them
to
warn
the
unruly
,
to
comfort
the
feeble-minded
,
to
support
the
weak
.
5.
Though
every
spiritual
patient
almost
,
as
said
is
,
hath
his
own
distinct
distemper
;
yet
there
is
one
which
is
common
almost
unto
all
,
to
wit
,
a
great
unwillingness
to
admit
of
a
suitable
cure
,
and
no
small
difficulty
to
be
wrought
upon
by
it
:
and
this
doth
call
for
one
common
remedy
unto
all
,
to
wit
patience
,
and
indesatigable
diligence
in
Christians
who
are
called
to
be
Physitians
one
unto
another
:
be
patient
towards
all
men
,
saith
he
.
Ver.
15.
See
that
none
render
evil
for
evil
unto
any
man
:
but
ever
follow
that
which
is
good
,
both
among
your selves
,
and
to
all
men
.
The
Apostle
presseth
,
in
this
verse
,
another
branch
of
sanctification
:
and
because
of
our
propenseness
to
the
sin
forbidden
,
he
premits
the
word
,
see
,
or
take
heed
,
and
beware
.
The
duty
injoyned
belongeth
unto
all
without
exception
,
to
wit
,
that
first
,
they
would
abstain
from
recompensing
evil
for
evil
,
or
wrong
for
wrong
unto
any
,
he
meaneth
private
revenge
;
for
the
publick
execution
of
justice
by
the
Magistrate
in
punishing
those
who
do
evil
,
is
not
here
forbidden
,
Rom.
13.
4.
And
next
that
they
follow
,
or
,
(
as
the
word
implyeth
,
with
a
sort
of
eagerness
,
as
the
hunter
doth
the
prey
)
pursue
that
which
is
good
,
where
,
by
good
,
must
be
meant
the
exercise
of
pitty
and
the
good
of
beneficence
towards
,
even
their
enemies
,
as
being
here
opposed
to
the
act
of
private
revenge
,
see
Gal.
6.
10.
and
this
he
will
have
to
be
pursued
ever
,
that
is
,
constantly
without
any
interruption
by
multiplication
or
heightning
of
injuries
,
and
both
among
themselves
,
who
were
Christians
,
and
to
all
men
even
to
the
Heathens
among
whom
they
lived
.
Doct.
1.
The
duty
of
abstaining
from
private
revenge
,
and
of
recompensing
good
to
those
who
wrong
us
,
is
a
duty
from
which
,
of
any
other
,
our
corrupt
nature
is
most
averse
,
as
being
most
contrary
to
those
wo●ul
principles
of
pride
,
self-love
,
impatience
,
and
malice
,
which
are
imprinted
upon
the
hearts
of
all
by
nature
:
and
therefore
a
lesson
which
neither
ancient
Philosophers
,
yea
nor
Scribes
or
Pharisees
,
Matth.
5.
43
,
&c.
but
only
Christ
himself
hath
taught
:
for
our
natural
averseness
to
this
duty
is
implyed
in
the
word
see
,
take
heed
,
or
beware
,
which
is
prefixed
to
it
:
See
that
none
render
evil
for
evil
.
But
,
2.
It
is
a
duty
which
the
Lord
Christ
hath
most
strictly
injoyned
,
not
by
way
of
counsel
only
,
(
as
the
Papists
affirm
of
this
and
other
duties
,
to
wit
,
that
they
are
so
commanded
as
that
they
may
be
omitted
without
sin
,
or
hazard
of
punishment
)
but
by
way
of
most
peremptory
precept
binding
all
,
and
that
under
the
hazard
of
Divine
displeasure
,
Prov.
24.
17
,
18.
for
,
he
injoyns
it
here
with
a
peremptory
see
,
and
will
have
all
obliged
to
it
:
See
that
none
render
evil
for
evil
.
3.
A
Christian
mans
care
to
resist
sin
should
be
exercised
about
those
sins
most
,
to
which
he
finds
himself
by
nature
most
inclined
,
as
those
to
the
committing
whereof
,
Satan
,
who
knoweth
our
natural
propension
well
,
will
set
himself
to
tempt
us
most
,
Joh.
12.
6.
with
Matth.
14.
11.
for
,
therefore
doth
he
injoyn
them
to
watch
against
,
and
in
a
special
manner
resist
,
this
sin
of
private
revenge
:
See
that
none
render
evil
for
evil
.
4.
This
duty
of
abstaining
from
private
revenge
is
incumbent
unto
all
toward
all
,
so
that
the
gallantry
,
greatness
,
or
power
of
none
doth
give
him
exemption
and
liberty
to
usurp
upon
Gods
place
,
by
avenging
himself
for
real
or
apprehended
injuries
and
affronts
,
upon
any
,
even
though
he
were
but
his
equal
or
underling
,
the
Lord
having
in
this
case
provided
his
ordinance
of
publick
Magistracy
,
for
repairing
of
wrongs
,
Rom.
13.
4.
and
having
injoyned
unto
all
the
exercise
of
faith
and
patience
under
those
injuries
whereof
they
can
have
no
redress
by
that
mean
,
Psal.
37.
7.
for
,
he
saith
,
see
that
none
render
evil
for
evil
unto
any
.
5.
So
devilish
are
some
men
,
that
having
done
the
injury
themselves
they
cannot
hear
of
reconciliation
with
,
or
readmission
unto
the
favour
of
him
whom
they
have
injured
,
though
he
not
only
make
an
offer
of
it
unto
them
,
but
also
press
them
and
follow
on
upon
them
with
the
offer
:
and
yet
even
in
this
case
,
the
patient
man
must
not
turn
vindictive
and
impatient
,
but
should
lengthen
his
patience
and
strengthen
his
resistance
against
all
tentations
and
motions
to
private
revenge
,
so
long
as
the
malicious
temper
of
his
adversary
remaineth
,
though
it
were
for
ever
;
for
,
he
bids
them
ever
follow
and
pursue
that
which
is
good
.
The
word
signifieth
to
pursue
a
thing
that
flyeth
away
from
us
.
6.
Though
there
be
some
degrees
and
duties
of
love
which
ought
to
be
astricted
to
some
persons
more
than
to
others
,
1
Tim.
5.
8.
yet
there
are
others
due
unto
all
,
even
to
our
enemies
,
as
mainly
this
act
of
love
specified
in
the
text
,
the
requital
of
good
for
evil
,
there
being
somewhat
in
all
men
,
even
in
the
worst
of
men
,
to
draw
forth
the
exercise
of
our
love
and
affection
in
some
of
its
acts
and
effects
towards
him
;
as
that
he
hath
some
remainder
of
Gods
image
in
him
,
Rom.
1.
20.
is
of
the
same
flesh
,
Isa.
58
—
7.
and
blood
with
our selves
,
Act.
17.
26.
possibly
endued
with
some
special
gifts
of
valour
,
love
to
his
country
,
2
Sam.
10.
12.
which
ought
to
be
loved
and
cherished
by
us
;
for
,
he
bids
follow
good
both
among
your selves
and
to
all
men
.
Ver.
16.
Rejoice
evermore
.
17.
Pray
without
ceasing
.
18.
In
every
thing
give
thanks
:
for
this
is
the
will
of
God
in
Christ
Jesus
concerning
you
.
Three
further
branches
or
duties
of
sanctification
are
pressed
in
these
three
verses
.
As
first
that
they
would
rejoice
,
that
is
,
labour
not
only
to
keep
their
hearts
free
from
anxiety
and
discouragement
arising
from
their
manifold
causes
of
sorrow
and
grief
,
but
also
,
with
some
measure
of
spiritual
delight
,
to
follow
upon
and
be
taken
up
with
the
sense
and
sweetness
which
floweth
either
from
the
consideration
of
the
excellency
of
Christ
himself
,
Cant.
5.
10
,
&c.
and
of
his
usefulness
unto
them
,
Psal.
118.
1.
together
with
their
interest
in
him
,
Cant.
2.
16.
or
from
the
observation
of
his
care
and
providence
toward
them
,
1
Sam.
17.
32.
from
the
testimony
of
a
good
conscience
,
2
Cor.
1.
12.
and
from
things
worldly
in
so
far
only
as
they
are
pledges
of
Gods
favour
,
and
furtherances
of
a
better
life
,
Levit.
23.
40.
This
is
the
duty
of
rejoycing
here
pressed
which
he
willeth
to
be
gone
about
evermore
under
all
cases
,
and
at
all
times
:
Not
as
if
the
case
of
the
Lords
people
did
not
sometimes
call
them
to
mourning
,
Eccles.
3.
4.
but
that
even
their
sorrow
and
mourning
for
things
grievous
should
be
so
much
conform
to
that
the
Lord
calleth
for
in
such
cases
as
it
do
not
mar
,
but
rather
further
,
their
rejoycing
in
the
Lord
,
and
in
the
testimony
of
a
good
conscience
,
2
Cor.
6.
10.
This
is
contained
v.
16.
Secondly
,
because
they
did
stand
in
continual
need
of
Gods
help
,
either
for
attaining
of
good
things
necessary
and
wanting
,
Matth.
6.
11.
Phil.
3.
13.
or
for
removing
of
things
evil
and
present
,
Job
14.
1.
1
Joh.
1.
8
,
10.
therefore
he
excites
them
to
the
exercise
of
prayer
joyned
with
attention
and
fervent
seriousness
of
mind
,
as
having
vows
and
undertaking
joyned
with
it
(
for
so
much
doth
the
word
in
the
original
imply
)
and
this
without
ceasing
,
(
not
as
if
they
were
to
do
nothing
else
,
2
Thes.
3.
10.
but
they
were
not
to
cease
upon
their
not
obtaining
a
present
grant
,
Luke
18.
1
,
&c.
they
were
to
be
frequent
in
prayer
,
Psal.
57.
17.
and
alwayes
when
they
had
opportunity
,
to
lift
up
their
hearts
either
in
set
and
solemn
prayer
or
heavenly
ejaculations
,
which
latter
may
be
practised
without
interruption
of
our
other
lawful
employments
,
Neh.
2.
4.
This
is
v.
17.
Thirdly
,
he
exhorts
them
to
the
duty
of
giving
thanks
,
to
wit
,
unto
God
,
Eph.
5.
20.
which
consists
in
a
sensible
acknowledgement
of
favours
received
from
him
,
2
Sam.
7.
18
▪
19.
and
in
expressing
our
sense
of
them
,
either
by
words
,
Psal.
104.
1.
or
works
,
(
1
Cor.
10.
31.
)
to
his
praise
:
and
this
he
will
have
discharged
in
every
thing
,
that
is
,
in
all
estates
,
Jam.
1.
9
,
10.
and
for
his
overruling
every
thing
which
befalls
us
with
much
mercy
and
moderation
,
Ezra
9.
13.
and
for
our
good
,
Rom.
8.
28.
all
which
duties
and
especially
this
of
thanksgiving
he
urges
from
the
authority
of
God
injoyning
them
unto
all
men
,
Rom.
1.
21.
but
more
especially
unto
Christians
and
real
believers
.
The
reason
whereof
is
hinted
at
in
this
,
that
not
only
his
will
enjoyning
is
made
known
,
Psal.
147.
19.
but
also
constant
matter
and
furniture
for
obeying
his
will
in
all
those
things
is
conveyed
unto
them
in
and
by
Jesus
Christ
,
Phil.
4.
13.
whatever
be
their
case
otherwayes
,
Act.
5.
41.
This
is
v.
18.
Doct.
1.
The
duty
of
rejoycing
in
the
Lord
(
as
it
is
set
forth
in
the
exposition
)
and
constancy
in
it
,
is
a
soveraign
antidote
against
impatience
and
a
spirit
of
revenge
for
injuries
received
,
in
so
far
as
it
sweetneth
every
dispensation
,
and
doth
elevate
the
heart
of
him
,
who
is
exercised
with
it
above
all
things
earthly
,
whether
prosperous
or
adverse
;
so
as
he
will
not
willingly
,
either●y
imm●dera●e
delight
in
the
one
,
or
bitter
resentment
of
the
●ther
,
be
diverted
from
,
or
interrupted
in
,
his
sweet
and
excellent
task
of
rejocing
in
〈…〉
insinuates
so
much
while
he
〈…〉
to
the
●ormer
〈…〉
,
this
other
precept
,
〈…〉
believers
,
〈…〉
,
Psal.
42.
11.
〈…〉
most
dejected
and
heartless
,
Psal.
88.
3
,
&c.
when
either
,
through
untenderness
,
they
have
provoked
the
Lord
to
hide
his
face
,
Psal.
30.
6.
or
in
their
pet●ed
discouragement
they
refuse
to
be
comforted
,
Psal.
77.
3.
Yet
there
are
alwayes
grounds
for
rejoycing
unto
such
;
though
not
to
their
sense
,
yet
to
their
faith
,
Psal.
60.
6.
though
not
in
themselves
,
yet
in
the
Lord
,
Phil.
4.
4.
and
in
what
he
hath
already
done
,
Psal.
71.
10
,
11.
or
at
least
hath
promised
to
do
unto
them
,
Phil.
1.
6.
For
,
this
precept
to
rejoyce
evermore
,
implyeth
that
there
will
be
ever
grounds
of
rejoycing
.
3.
The
joy
of
Gods
people
which
is
allowed
upon
them
by
the
Lord
is
not
light
and
carnal
,
casting
them
loose
and
idle
in
the
practice
of
commanded
duties
,
but
spiritual
and
solid
,
carrying
along
with
it
conscientious
diligence
and
circumspectness
in
duty
,
Psal.
2.
11.
and
especially
in
the
duty
of
prayer
,
as
that
without
which
this
rejoycing
frame
of
heart
can
neither
be
attained
,
nor
yet
entertained
and
kept
;
Job
27.
10.
For
,
therefore
doth
he
,
to
the
precept
of
rejoycing
evermore
,
subjoyn
immediately
this
other
,
pray
without
ceasing
,
4.
Frequency
in
serious
and
attentive
prayer
is
of
excellent
use
,
as
for
other
ends
,
Matth.
7.
7
,
8.
so
for
this
,
to
keep
the
heart
alwayes
in
a
rejoycing
frame
and
temper
,
in
so
far
as
there
is
not
a
more
ready
way
to
be
eased
of
our
discouraging
weights
,
which
keep
our
spirits
at
under
,
that
they
cannot
mount
up
in
this
heavenly
duty
of
rejoycing
,
than
to
cast
the
weight
and
trouble
of
all
that
grieves
us
over
upon
God
by
prayer
,
Phil.
4.
5.
For
,
therefore
doth
he
subjoyn
,
pray
without
ceasing
.
5.
Christians
should
be
so
ordered
by
prudence
that
their
intenseness
upon
,
and
diligence
in
one
duty
do
not
make
them
neglective
or
careless
of
any
other
:
For
,
he
will
have
them
so
to
rejoyce
evermore
as
they
also
pray
without
ceasing
,
and
so
to
pray
as
that
in
every
thing
they
give
thanks
.
6.
That
the
duties
of
prayer
and
thanksgiving
do
agree
well
together
,
See
upon
Eph.
1.
v.
16.
doct.
1.
pray
without
ceasing
,
in
every
thing
give
thanks
.
7.
As
there
can
be
no
such
ample
cause
of
thanksgiving
in
this
life
,
but
there
will
be
still
some
constant
need
and
reason
for
prayer
,
ther●
being
alwayes
somewhat
wanting
even
when
we
enjoy
most
,
2
Cor.
5.
6.
So
there
can
be
no
such
urgent
and
multiplyed
necessities
for
exciting
to
prayer
,
but
upon
narrow
search
there
will
be
found
some
causes
for
thanksgiving
,
if
it
were
but
this
that
our
case
is
not
so
evil
but
the
Lord
might
justly
have
made
it
worse
,
Ezra
9.
13.
and
that
we
are
kept
from
total
succumbing
or
sinking
under
it
,
Lam.
3.
21.
For
,
while
he
enjoyneth
both
to
Pray
without
ceasing
,
and
in
every
thing
to
give
thanks
,
it
is
implyed
that
there
will
be
alwayes
reasons
for
both
.
8.
One
excellent
mean
for
engaging
our
hearts
in
the
conscientious
practice
of
the
forementioned
duties
,
of
constant
rejoycing
,
assiduous
prayer
,
and
continued
thanksgiving
,
is
,
seriously
to
consider
that
our
performance
of
them
is
not
a
matter
indifferent
,
or
left
unto
us
to
do
or
not
do
as
a
piece
of
our
liberty
,
and
as
we
find
our
hearts
in
a
temper
for
them
,
but
most
strictly
enjoyned
us
by
the
soveraign
will
of
God
the
Law-giver
;
so
that
our
neglect
of
those
doth
make
us
guilty
,
as
the
breach
of
any
other
of
the
commands
,
whether
by
not
sanctifying
the
Sabbath
,
or
by
taking
his
name
in
vain
:
for
,
he
inferreth
the
practice
of
them
all
from
his
will
enjoyning
,
for
this
is
the
will
of
God
,
saith
he
.
9.
Precepts
for
duty
from
God
the
Law-giver
are
then
rightly
looked
on
by
us
,
when
considered
as
they
are
revealed
and
enjoyned
to
us
in
Christ
,
who
hath
made
the
insupportable
burthen
of
precepts
(
Gal.
3.
10.
)
an
easie
yoak
unto
his
followers
,
Matth.
11.
30.
while
he
pardoneth
their
failings
,
Micah
7.
18.
renews
their
strength
,
maketh
them
mount
up
and
not
be
weary
,
Isa.
40.
31.
strengthneth
them
to
do
whatever
he
enjoyneth
,
Phil.
4.
13.
so
that
his
commandments
are
not
grievous
,
1
Joh.
5.
3.
For
,
he
propones
Gods
will
unto
them
,
to
be
considered
by
them
as
it
was
revealed
and
enjoyned
to
them
in
Christ
,
This
is
the
will
of
God
,
saith
he
,
in
Christ
Jesus
concerning
you
.
Ver.
19.
Quench
not
the
spirit
.
20.
Despise
not
prophesyings
.
He
doth
here
press
two
other
branches
of
sanctification
.
The
first
is
set
down
in
a
Metaphor
taken
from
fire
or
gross
material
light
,
which
is
properly
said
to
be
extinguished
or
quenched
,
and
that
either
by
withholding
combustible
matter
,
or
by
casting
on
the
contrary
element
of
water
.
And
the
word
is
here
applyed
to
the
spirit
of
God
,
who
is
as
fire
giving
both
the
light
of
knowledge
,
Eph.
1.
17
,
18.
and
heat
of
love
and
affection
,
Luke
24.
32.
and
by
the
spirit
here
is
not
so
much
to
be
meant
the
spirit
of
God
in
his
own
person
and
nature
,
as
in
his
gifts
and
holy
motions
or
incitements
to
duty
,
which
are
quenched
,
weakned
,
lost
or
abolished
,
in
our selves
or
others
,
either
by
our
negligence
in
improving
them
,
Matth.
25.
29.
and
by
our
slight
and
formal
use
of
means
whereby
th●y
are
entertained
,
2
Tim.
4.
3
,
4.
or
by
too
great
diligence
in
doing
evil
,
Isa.
29.
13
,
14.
and
especially
by
contemning
or
despising
his
gifts
in
others
which
keeps
them
at
under
,
1
Cor.
12.
21.
and
by
resisting
his
motions
and
incitements
to
good
in
our selves
,
Jer.
6.
10.
This
is
the
sin
here
forbidden
,
and
by
consequence
the
contrary
duty
commanded
,
to
wit
,
that
the
gifts
and
motions
of
the
spirit
of
God
,
whether
in
our selves
or
others
,
be
carefully
cherished
,
2
Tim.
1.
14.
and
continually
stirred
up
by
the
use
of
prayer
,
hearing
,
and
of
all
other
means
thereto
appointed
,
2
Tim
,
1.
6.
This
is
v.
19.
The
second
branch
here
pressed
is
subservient
to
the
former
,
despise
not
prophesie
,
where
prophesie
is
not
taken
in
a
strict
sense
for
prediction
or
foretelling
of
things
to
come
,
as
Act.
21.
9.
(
for
that
was
neither
so
common
in
the
Church
,
nor
yet
to
continue
)
but
for
the
explication
,
and
application
of
the
word
of
God
,
either
by
extraordinary
or
ordinary
Ministers
,
even
that
which
we
call
preaching
,
as
Rom.
12.
6.
1
Cor.
14.
3.
So
the
thing
commanded
is
that
they
would
not
despise
,
or
set
at
nought
,
the
publick
preaching
of
Gods
word
by
sent
Ministers
,
but
rather
set
an
high
price
upon
it
;
for
the
word
rendred
despise
by
an
usual
flowr
of
speech
doth
signifie
much
more
than
is
expressed
.
This
is
v.
20
—
Doct.
1.
So
insufficient
are
even
the
regenerate
of
themselves
to
discharge
command●d
duties
in
a
spiritual
manner
,
2
Cor.
2.
5.
and
to
persevere
in
them
for
any
space
of
time
together
▪
Exod.
17.
12.
that
there
is
an
absolute
necessity
of
constantly
renewed
supplies
of
influence
from
the
spirit
of
God
for
their
incitement
to
duty
,
〈◊〉
.
4.
16.
for
their
through●
bearing
in
duty
,
Joh.
15.
5.
for
the
renewing
of
their
strength
,
liveliness
and
vigour
of
spirit
,
when
it
is
much
abated
and
blunted
by
their
long
continuance
at
duty
;
Isa.
40.
31.
For
,
therefore
,
as
a
necessary
help
for
performing
the
forementioned
duties
of
rejoycing
evermore
,
praying
without
ceasing
,
and
of
giving
thanks
in
every
thing
,
he
enjoyneth
that
they
would
carefully
cherish
the
gifts
,
motions
and
incitements
of
Gods
spirit
,
quench
not
the
spirit
,
saith
he
.
2.
Though
the
saving
gifts
of
the
spirit
of
God
,
and
such
as
accompany
salva●ion
,
cannot
be
utterly
lost
,
1
Joh.
3.
9.
yet
their
actings
may
for
a
time
be
intermitted
,
Cant.
5.
2.
yea
themselves
,
as
to
some
degrees
,
much
abated
,
Rev.
2.
4.
and
his
common
gifts
of
knowledge
,
memory
,
historical
faith
,
legal
repentance
and
remorse
for
sin
,
totally
lost
,
Heb.
6.
4
,
5
,
6.
and
his
suggestions
and
incitements
to
holy
duties
,
as
they
often
are
repelled
by
many
,
Psal.
81.
10
,
11.
so
being
frequently
repelled
,
they
do
utterly
cease
in
some
and
are
wholly
extinguished
,
Eph.
4.
18.
For
,
the
disswasion
from
quenching
the
spirit
implyes
that
the
spirit
,
in
his
gifts
and
motions
,
may
be
quenched
,
to
wit
,
in
the
forementioned
respects
,
as
the
Scriptures
cited
do
clear
.
3.
The
gifts
and
motions
of
the
spirit
of
God
are
of
such
a
nature
,
that
if
they
be
not
entertained
and
cherished
,
they
are
thereby
ipso
facto
quenched
,
weakned
,
and
in
progress
of
time
,
utterly
abolished
:
For
,
therefore
he
doth
not
bid
them
cherish
,
but
only
quench
not
the
spirit
,
implying
that
they
behoved
to
cherish
it
,
otherwise
they
could
not
but
quench
it
.
4.
There
is
not
any
so
far
advanced
in
the
way
of
grace
and
piety
,
but
they
stand
in
need
of
being
help●
and
bettered
by
the
publick
preaching
of
the
Lords
word
by
his
sent
Ministers
;
For
,
he
enjoyneth
even
those
Th●ssalonians
,
whom
he
had
formerly
so
much
commended
,
chap.
1.
4
,
&c.
to
attend
the
publick
Preaching
of
Gods
word
,
despise
not
proph●sie
,
saith
he
.
5.
Constant
attendance
upon
the
Word
preached
by
sent
Ministers
is
a
singular
help
to
beget
and
entertain
the
gifts
and
motions
of
the
spirit
of
God
to
good
in
our
hearts
.
And
careless
neglect
,
much
more
contempt
,
of
that
ordinance
,
is
the
ready
way
to
quench
and
extinguish
any
motions
to
good
,
any
checks
or
challenges
for
evil
from
the
spirit
of
the
Lord
,
and
consequently
doth
end
in
gross
profanity
at
last
;
For
,
unto
that
disswasive
from
quenching
the
spirit
,
he
immediately
subjoyns
,
despise
not
prophesie
,
or
publick
preaching
.
6.
This
ordinance
of
publick
preaching
,
as
it
is
most
useful
and
necessary
in
it self
:
so
it
hath
been
even
in
the
time
of
the
Apostles
,
and
yet
is
in
hazard
to
be
contemned
,
what
through
the
insufficiency
,
Hos.
4.
6.
or
unministerial
conversation
,
Mal.
2.
8.
or
the
proud
and
lofty
dividing
humour
of
some
who
preach
it
,
1
Pet.
5.
3.
and
3
Joh.
9.
and
what
through
the
pride
and
self-conceit
of
some
who
should
be
hearers
,
as
if
they
stood
in
no
need
of
it
,
Heb.
10.
25.
and
blindness
of
understanding
in
others
,
who
not
considering
the
wisdom
of
God
in
appointing
such
an
ordinance
,
1
Cor.
1.
21.
do
see
no
beauty
or
worth
in
it
,
for
which
they
should
respect
it
,
1
Cor.
1.
18.
for
,
Paul
both
did
see
and
foresee
such
an
hazard
,
and
therefore
enjoyneth
,
despise
not
prophesie
.
Ver.
21.
Prove
all
things
:
hold
fast
that
which
is
good
.
22.
Abstain
from
all
appearance
of
evil
.
In
these
two
verses
are
the
two
last
particular
branches
of
sanctification
here
enjoyned
.
By
the
first
he
doth
guard
the
former
whereof
v.
20.
for
,
lest
he
had
thereby
seemed
to
have
enjoyned
obedience
unto
every
thing
which
Ministers
Preach
,
he
doth
therefore
first
command
them
to
prove
and
try
accurately
by
the
written
word
,
Act.
17.
11.
as
Goldsmiths
do
Gold
by
a
touchstone
,
(
as
the
word
implyeth
)
and
the
thing
to
be
tryed
is
all
things
,
to
wit
,
all
those
things
which
are
delivered
in
Preaching
by
them
who
are
sent
Ministers
,
and
not
convict
of
heresie
,
for
,
if
they
be
not
sent
,
the
Lords
people
are
not
to
hear
them
,
Joh.
10.
5.
nor
yet
if
they
be
known
hereticks
,
whose
mouths
should
be
stopt
,
Tit.
1.
11.
Next
,
to
hold
fast
(
or
,
as
the
word
signifieth
,
to
hold
forcibly
and
with
both
hands
,
against
all
who
would
withhold
)
that
which
is
good
,
or
which
after
tryal
should
be
found
good
doctrine
firmly
grounded
upon
the
word
,
and
consequently
to
abstain
from
that
which
should
be
found
evil
or
unsound
.
This
is
v.
21.
The
second
branch
here
pressed
is
that
they
would
abstain
from
and
eschew
not
only
that
which
is
really
and
in
it self
evil
and
sinful
,
but
also
that
which
hath
any
appearance
,
shew
or
representation
of
evil
,
that
is
,
whatever
(
not
being
otherwise
commanded
by
God
,
Exod.
12.
35
,
36.
)
may
give
just
ground
unto
unprejudiced
beholders
(
who
are
not
malicious
,
Gal.
2.
4
,
5.
even
though
they
be
otherwise
weak
,
1
Cor.
10.
28.
)
to
suspect
the
guilt
of
some
real
evil
in
him
,
who
practiseth
it
,
such
are
dangerous
phrases
of
speech
in
Preaching
though
not
plainly
heretical
,
1
Tim.
6.
3.
sitting
at
meat
in
an
Idols
temple
,
1
Cor.
10.
21.
familiar
and
unnecessary
conversing
without
a
call
with
profane
lewd
persons
,
Luk.
22.
55.
or
in
secret
suspect
places
with
persons
of
a
different
Sex
,
chiefly
if
he
or
she
be
evil
reported
of
.
This
is
v.
22.
Doct.
1.
So
foolish
and
inconsiderate
are
most
men
naturally
,
that
when
they
are
exercised
in
flying
from
the
one
sinful
extream
,
they
are
in
no
small
hazard
to
be
carryed
unawares
upon
the
other
.
Their
great
intentness
upon
the
evil
which
they
flye
from
,
and
is
alwayes
before
,
them
,
doth
make
them
not
to
ponder
or
advert
unto
the
snare
which
is
behind
them
.
Paul
implyeth
so
much
,
while
having
disswaded
from
the
one
extream
of
despising
publick
preaching
,
v.
20.
he
presently
disswadeth
them
from
the
other
,
of
giving
blind
obedience
to
their
Ministers
,
while
he
saith
,
prove
all
things
.
2.
Though
all
private
Christians
have
not
received
an
equal
measure
of
gifts
,
Rom.
14.
1.
yet
the
Lord
hath
bestowed
a
spirit
of
discerning
,
in
a
greater
or
a
lesser
measure
,
upon
all
,
by
which
,
if
diligently
and
tenderly
improved
in
the
search
of
Scripture
(
Act.
17.
11.
)
accompanied
with
prayer
(
Psal.
119.
19.
)
they
may
be
enabled
so
to
judge
of
what
they
hear
delivered
in
preaching
,
as
to
choose
and
embrace
what
is
sound
and
nourishing
,
and
refuse
and
reject
whatever
is
erroneous
and
hurtful
:
for
,
if
they
had
not
such
a
spirit
of
discerning
bestowed
upon
them
by
God
,
it
should
have
been
in
vain
to
enjoyn
them
to
prove
all
things
,
and
hold
fast
that
which
is
good
.
3.
The
spirit
of
discerning
,
bestowed
by
God
on
private
Christians
,
should
be
exercised
in
judging
of
their
Ministers
doctrine
;
not
in
order
to
their
passing
a
judicial
sentence
upon
him
;
for
they
are
not
his
Judges
,
1
Cor.
14.
32.
nor
yet
to
the
venting
of
their
carping
censures
against
him
,
making
his
Ministry
in
all
things
unsavoury
unto
others
,
but
in
order
to
the
regulating
of
their
own
practice
,
in
chusing
what
is
right
,
and
refusing
what
is
wrong
of
what
they
hear
;
for
,
he
enjoyneth
the
exercise
of
their
judgement
of
discretion
in
relation
to
their
own
practice
,
even
that
they
may
hold
fast
what
is
good
.
4.
As
a
fixt
resolution
to
be
constant
in
the
maintenance
of
any
opinion
should
flow
from
rational
conviction
,
after
exact
search
,
that
the
opinion
which
we
hold
is
true
and
sound
,
otherwise
our
constancy
and
fixedness
is
but
self-willed
pertinacy
,
Jer.
44.
16.
So
when
,
after
exact
enquiry
,
truth
is
found
out
,
we
ought
to
be
so
fixed
and
peremptory
in
our
resolution
to
maintain
it
,
as
that
we
may
not
waver
or
be
tossed
to
and
fro
with
any
wind
of
doctrine
which
is
contrary
unto
it
,
Ephes.
4.
14.
for
,
before
they
resolve
,
he
bids
them
prove
,
and
then
hold
fast
without
wav●ring
what
after
tryal
is
found
good
.
5.
A
conscientious
tender
Christian
must
not
,
yea
will
not
only
have
a
regard
to
the
all-seeing
eye
of
God
,
by
abstaining
from
what
is
●vil
in
it self
and
in
his
sight
for
which
his
conscience
might
smite
him
,
but
also
to
the
eye
of
men
,
by
abstaining
from
what
hath
the
appearance
of
evil
unto
them
,
and
for
which
his
good
name
might
be
justly
smitten
and
wounded
by
others
:
he
'l
study
so
to
walk
as
that
he
may
not
only
stand
himself
,
but
that
occasion
of
falling
by
his
indiscreet
use
of
Christian
liberty
be
not
given
unto
others
.
He
'l
labour
to
be
on
his
guard
not
only
against
some
tentations
,
but
all
,
and
not
only
at
some
times
,
but
alwayes
:
for
,
this
is
enjoyned
in
the
last
place
,
as
the
highest
step
of
a
tender
walk
,
to
abstain
from
the
appearance
of
evil
,
by
which
a
mans
name
might
justly
suffer
or
his
neighbour
be
scandalized
,
and
to
abstain
not
only
from
some
,
but
all
appearance
of
evil
.
Ver.
23.
And
the
very
God
of
peace
sanctifie
you
wholly
:
and
I
pray
God
your
whole
spirit
and
soul
and
body
be
preserved
blameless
unto
the
coming
of
our
Lord
Jesus
Christ
.
In
the
third
part
of
the
Chapter
he
concludeth
the
whole
Epistle
,
and
first
,
in
this
verse
by
prayer
to
God
,
that
he
would
work
those
graces
and
duties
of
sanctification
in
them
which
he
hath
pressed
upon
them
from
chap.
4.
v.
3.
The
particulars
in
which
prayer
are
,
first
,
the
stile
given
to
God
,
he
is
the
very
God
of
peace
,
as
being
the
author
of
all
sanctified
peace
among
men
,
Psal.
147.
14.
and
chiefly
of
their
peace
with
God
flowing
from
justification
,
Rom.
5.
1.
which
epithete
,
it
seemeth
,
doth
here
serve
as
a
ground
for
faith
to
rely
on
for
obtaining
the
thing
sought
,
to
wit
,
that
he
would
sanctifie
them
,
because
he
was
become
a
God
of
peace
to
them
,
having
justified
them
,
Rom.
8.
30.
The
second
particular
is
the
thing
prayed
for
,
that
he
would
,
first
,
sanctifie
them
,
whereby
must
be
meant
the
making
them
to
grow
in
sanctification
,
described
chap.
4.
v.
3.
for
they
were
already
sanctified
in
part
.
And
,
next
,
preserve
them
blameless
,
whereby
is
meant
their
preservation
by
the
power
of
God
in
the
state
of
grace
without
apostasie
or
backsliding
,
which
sanctification
,
the
progress
and
perseverance
wherein
is
here
prayed
for
,
is
described
from
its
universality
in
extending
it self
to
the
whole
man
;
set
down
,
first
,
more
generally
in
the
word
,
wholly
,
next
,
in
a
particular
enumeration
of
the
several
parts
of
the
whole
man
,
three
in
number
,
1.
His
spirit
,
which
,
when
contra-distinguished
to
the
soul
,
as
it
is
here
,
doth
signifie
the
understanding
and
knowing
part
of
the
man
.
2.
His
soul
,
whereby
,
being
distinguished
from
the
spirit
,
must
be
meant
his
will
and
affections
.
3.
His
body
,
that
is
,
the
outward
man
by
which
the
soul
doth
act
.
The
third
particular
in
the
prayer
is
a
date
or
term-day
condescended
upon
,
to
wit
,
the
coming
of
the
Lord
Jesus
Christ
,
which
expresseth
not
only
the
time
how
long
he
desires
that
Gods
care
in
preserving
and
making
them
to
grow
in
sanctification
should
last
,
but
also
the
term-day
when
this
petition
shall
be
answered
to
the
full
,
and
believers
made
wholly
blameless
in
holiness
,
without
all
spot
of
ignorance
in
their
understanding
,
and
disconformity
to
Gods
will
,
or
perverseness
in
their
will
and
affections
,
or
of
any
sin
whatsoever
in
their
body
or
outward
members
,
all
this
shall
be
unto
,
or
as
the
word
may
read
in
the
second
coming
of
Christ
the
Lord
to
judge
the
world
.
Hence
Learn
1.
A
Minister
is
not
to
think
himself
exonered
,
when
he
hath
pressed
the
practice
of
all
necessary
duties
upon
the
people
of
his
charge
,
but
he
must
be
tenderly
solicitous
about
the
success
of
his
pains
among
them
:
and
more
particularly
,
It
is
a
necessary
piece
of
a
Ministers
duty
to
be
frequent
and
fervent
in
prayer
with
God
for
them
,
beseeching
him
earnestly
to
work
that
in
them
,
which
he
hath
pressed
upon
them
;
for
,
the
Apostle
having
pressed
upon
them
the
several
duties
of
sanctification
,
from
v.
3.
of
chap.
4.
doth
betake
himself
to
God
by
prayer
that
he
would
sanctifie
them
wholly
.
2.
Precepts
and
exhortations
to
duty
which
are
frequent
in
Scripture
,
do
not
inferr
any
power
in
mans
self
,
or
in
his
free-will
to
give
obedience
unto
what
he
is
commanded
.
They
only
shew
it
is
our
duty
to
obey
,
Mic.
6.
8.
and
such
a
duty
as
do
it
we
must
if
we
would
be
saved
,
Luk.
13.
3.
and
are
an
outward
mean
by
which
the
spirit
of
God
doth
effectually
work
that
in
his
people
which
he
requireth
from
them
,
Cant.
5.
2.
with
4.
for
if
they
had
sufficient
strength
in
themselves
,
as
of
themselves
,
to
obey
,
what
he
hath
pressed
upon
them
,
to
what
end
should
he
pray
so
fervently
here
unto
the
God
of
peace
to
sanctifie
them
.
5.
As
the
grace
of
sanctification
is
not
perfected
at
one
instant
,
but
carryed
on
by
degrees
until
it
be
perfected
at
death
,
1
Cor.
13.
9.
there
being
still
some
remainders
of
the
body
of
death
in
the
best
,
Rom.
7.
24.
for
keeping
them
humble
,
2
Cor.
12.
7.
for
giving
them
daily
errands
to
the
fountain
of
free
grace
for
pardon
,
1
Joh.
2.
1.
and
renewed
strength
,
1
Cor.
12.
8
,
9.
and
for
making
them
long
to
be
dissolved
and
freed
from
sin
root
and
branch
,
2
Cor.
5.
4.
So
a
mean
degree
of
sanctification
even
though
it
be
undoubtedly
sincere
,
should
not
be
rested
upon
as
satisfactory
,
but
daily
growth
and
progress
therein
endeavoured
,
without
any
full
satisfaction
or
quieting
of
our
minds
in
any
degree
or
measure
,
until
sanctifying
grace
be
fully
perfected
in
glory
:
for
,
seeing
they
were
already
sanctified
in
part
,
it
must
be
growth
in
sanctification
for
which
he
prayeth
,
which
implyeth
that
their
sanctification
was
not
perfected
,
and
that
they
themselves
should
much
more
endeavour
to
grow
in
it
,
and
this
until
Christs
second
coming
,
if
their
death
should
not
prevent
it
.
And
the
very
God
of
peace
sanctifie
you
wholly
—
unto
the
coming
,
&c.
4.
As
God
becometh
a
God
of
peace
and
reconciled
unto
none
but
to
those
whom
he
sanctifieth
,
and
in
whom
he
worketh
a
gracious
change
;
So
he
sanctifieth
none
but
those
to
whom
he
becometh
a
God
of
peace
first
;
and
therefore
that
our
endeavours
after
holiness
may
have
success
,
we
should
have
a
care
to
get
our
peace
made
with
God
in
the
first
place
:
for
,
he
joyneth
these
two
,
peace
with
God
,
and
sanctification
from
God
,
and
maketh
the
latter
to
follow
upon
the
former
:
and
the
very
God
of
peace
sanctifie
you
.
5.
As
the
first
beginnings
of
sanctifying
grace
,
(
Ezek.
36.
26.
)
so
our
growth
and
progress
in
it
is
wholly
from
God
.
It
is
true
,
there
are
some
principles
of
a
new
life
wrought
in
us
at
first
conversion
,
which
have
their
own
activity
and
concurrence
for
carrying
on
the
work
of
grace
in
us
afterward
,
1
Cor.
13.
4
,
5.
but
as
they
are
created
in
us
by
God
at
the
first
,
(
Ezek.
36.
26.
)
so
they
must
be
excited
to
their
work
,
Cant.
4.
16.
upheld
and
strengthned
in
their
work
,
Luk.
22.
32.
and
blessed
by
God
with
the
success
of
growth
in
grace
following
upon
their
work
above
any
efficacy
that
is
in
themselves
,
Phil.
1.
6.
and
therefore
our
growth
in
grace
,
doth
yet
remain
intirely
and
wholly
Gods
work
,
for
he
ascribeth
growth
in
grace
to
God
as
the
author
,
while
he
prayeth
the
very
God
of
peace
to
sanctifie
them
.
6.
So
many
are
those
by-ways
of
errour
,
2
Pet.
3.
17.
profanity
,
Heb.
12.
16.
formality
,
&c.
2
Tim.
3.
5.
to
divert
us
from
the
way
of
holiness
after
we
are
engaged
in
it
,
so
many
unexpected
difficulties
do
meet
us
in
the
way
,
Act.
14.
22.
and
such
is
our
levity
and
readiness
to
repent
our
undertaking
,
Joh.
6.
66.
our
weakness
to
resist
tentations
,
Matth.
26.
70.
and
easiness
to
be
led
aside
unto
those
other
by-wayes
,
Jer.
25.
that
there
is
no
less
need
than
of
the
power
of
God
who
did
at
first
engage
us
,
to
preserve
us
carefully
,
powerfully
,
and
as
it
were
with
a
strong
guard
,
in
the
way
of
holiness
;
otherwise
we
cannot
long
stand
upright
in
it
,
1
Pet.
1.
5.
for
,
he
prayeth
unto
God
to
preserve
them
in
holiness
,
The
word
in
the
original
signifieth
to
preserve
accurately
,
as
he
who
watcheth
at
the
doors
of
a
prison
and
is
used
Act.
4.
3.
5.
18.
&
24.
23.
7.
Even
the
understanding
and
knowing
part
of
the
regenerate
is
but
renewed
in
part
and
standeth
in
need
to
be
more
and
more
sanctified
by
reason
of
a
great
deal
of
ignorance
,
1
Cor.
13.
9.
uncertainty
,
Mark
9.
24.
curiosity
,
Joh.
21.
21
,
22.
proneness
to
mistake
the
Lords
way
of
dealing
,
Isa.
49.
14.
and
several
other
infirmities
which
are
in
the
understandings
even
of
the
best
;
for
,
therefore
doth
he
pray
that
God
would
sanctifie
as
well
as
preserve
even
the
renewed
Thessalonians
in
their
spirit
.
And
I
pray
God
your
whole
spirit
,
&c.
8.
The
will
and
affections
also
of
the
●●generate
man
are
but
renewed
in
part
and
〈◊〉
in
need
to
be
more
and
more
sanctified
;
there
being
a
great
deal
not
only
of
peremptory
unwillingness
,
sometimes
,
in
the
will
to
good
,
whereby
it
sometimes
refuseth
,
John
4.
9.
and
frequently
shifteth
and
delayeth
the
practice
of
necessary
duty
,
Hag.
1.
2.
but
also
of
an
hankering
inclination
unto
evil
,
whereby
it
sometimes
closeth
with
sin
against
knowledge
,
2
Sam.
11.
4.
and
sometimes
excites
the
understanding
to
find
out
excuses
and
subterfuges
to
make
sin
appear
no
sin
,
or
but
a
little
one
,
that
it
may
well
sin
with
less
reluctancy
,
Cant.
5.
3.
For
,
he
prayeth
also
that
their
soul
,
that
is
,
their
will
and
affections
may
be
sanctified
,
that
your
whole
spirit
and
soul
,
&c.
9.
As
the
Lord
doth
not
only
require
inward
sancti●y
,
in
the
understanding
,
will
and
affections
,
but
also
outward
,
in
the
body
and
all
its
members
,
(
see
chap.
4.
v.
4.
doct.
1.
)
So
even
the
truly
regenerate
have
not
their
very
outward
man
so
well
reformed
,
but
there
is
need
to
have
it
more
and
more
sanctified
.
Even
the
body
and
its
parts
,
especially
the
organs
of
sense
and
speech
,
and
the
instruments
of
the
loco-motive
faculty
,
have
in
them
some
of
that
natural
stiffness
and
averseness
from
being
exercised
about
good
and
profitable
objects
,
and
proneness
joyned
with
agility
to
be
employed
in
evil
,
which
is
spoken
of
Rom.
3.
10
,
&c.
For
,
he
prayeth
that
their
body
also
may
be
more
sanctified
.
And
I
pray
God
your
whole
spirit
soul
and
body
,
&c.
10.
As
there
is
not
any
the
least
principal
part
and
particle
of
the
body
,
and
the
meanest
faculty
of
the
soul
and
such
as
are
only
subservient
to
the
most
principal
faculties
of
it
,
but
they
are
one
way
or
other
defiled
with
sin
,
and
stand
in
need
of
sanctifying
grace
;
So
there
is
not
any
,
no
not
the
meanest
of
those
in
a
renewed
mans
soul
or
body
,
to
which
the
Lord
doth
not
extend
his
special
care
,
not
only
in
changing
and
sanctifying
it
at
the
first
,
but
also
in
making
that
begun
change
to
increase
and
grow
,
and
in
preserving
the
whole
man
and
all
his
parts
,
even
to
the
meanest
,
in
that
gracious
frame
and
plyableness
to
good
unto
which
he
hath
brought
it
.
Otherwise
if
the
meanest
member
of
the
body
or
faculty
of
the
soul
were
left
to
their
own
keeping
,
they
could
not
choose
but
suddenly
miscarry
;
for
,
he
prayeth
that
their
whole
spirit
,
whole
soul
,
and
whole
body
may
be
sanctified
and
preserved
by
God
,
and
doubtless
he
prayeth
for
nothing
to
them
,
but
what
the
Lord
doth
ordinarily
to
the
renewed
.
11.
As
all
belivers
shall
attain
to
their
full
stature
in
grace
,
even
to
a
perfect
man
,
at
Christs
second
coming
,
and
be
freed
from
all
necessity
of
any
further
growing
in
grace
after
that
;
So
though
they
will
alwayes
and
to
all
eternity
stand
in
need
to
be
preserved
by
God
in
their
glorious
state
,
and
accordingly
shall
be
preserved
by
him
,
Joh.
17.
24.
yet
because
they
are
now
,
while
in
their
present
militant
state
,
obnoxious
to
more
tentations
,
Eph.
6.
12.
and
not
sufficiently
confirmed
in
good
,
1
Cor.
10.
12.
therefore
they
stand
in
more
need
of
preserving
garce
now
than
they
will
then
,
when
there
shall
be
no
devil
nor
wicked
world
to
tempt
them
,
Rev.
20.
10.
&
21.
v.
27.
and
nothing
of
a
body
of
death
in
themselves
to
comply
with
tentations
,
Heb.
12.
—
23.
as
there
is
now
:
for
,
he
makes
Christs
second
coming
,
the
date
how
long
he
would
have
God
to
continue
in
sanctifying
and
preserving
them
,
which
is
to
be
understood
in
the
way
expressed
in
the
doctrine
,
unto
the
coming
of
our
Lord
Jesus
Christ
,
saith
he
.
Ver.
24.
Faithful
is
he
that
calleth
you
,
who
also
will
do
it
.
He
concludeth
,
secondly
,
with
a
promise
,
wherein
he
assures
them
that
God
will
do
it
,
to
wit
,
what
he
presently
prayed
for
,
even
sanctifie
them
wholly
,
and
preserve
them
blameless
;
and
that
because
God
is
faithful
,
that
is
,
alwayes
the
same
,
and
like
himself
,
who
will
certainly
perform
whatever
he
hath
promised
,
and
therefore
he
would
certainly
preserve
them
,
seeing
he
had
promised
so
much
in
effect
unto
them
,
when
he
did
effectually
call
them
,
at
least
to
as
many
of
them
as
he
had
so
called
.
For
effectual
calling
is
the
first
breaking
out
and
open
declaration
of
Gods
secret
and
eternal
purpose
to
preserve
and
save
those
whom
he
calleth
,
Rom.
8.
30.
Doct.
1.
Our
prayers
put
up
to
God
,
whether
in
behalf
of
our selves
or
others
,
should
be
grounded
upon
some
explicite
or
implicite
promise
,
and
consequently
flow
from
faith
that
God
will
grant
what
we
ask
according
to
the
absolute
or
conditional
tenour
of
the
promise
;
for
,
Pauls
prayers
were
grounded
upon
such
a
promise
,
and
did
flow
from
such
confidence
even
that
he
would
do
it
,
as
he
here
expresseth
.
2.
Most
absolute
and
certain
promises
may
not
weaken
our
diligence
in
prayer
for
obtaining
the
thing
promised
,
but
rather
incite
us
to
it
.
Prayer
being
the
mean
appointed
of
God
in
the
conscientious
practice
whereof
he
useth
to
bestow
the
good
things
promised
,
Ezek.
36.
37.
for
,
Paul
did
pray
for
their
preservation
,
v.
23.
though
he
certainly
knew
,
and
accordingly
doth
promise
unto
them
,
that
God
would
do
it
.
3.
As
the
Lord
doth
still
continue
to
call
those
,
whom
he
hath
once
effectually
called
by
giving
them
renewed
sights
of
their
natural
sin
and
misery
,
1
Tim.
1.
13.
and
making
them
renew
their
gripes
by
faith
on
Jesus
Christ
the
offered
remedy
,
1
Tim.
1.
15.
So
effectual
calling
and
the
powerful
drawing
of
a
soul
from
nature
to
grace
,
is
a
speaking
pledge
of
Gods
purpose
to
preserve
the
soul
so
called
in
the
state
of
grace
,
and
to
make
him
grow
in
grace
until
at
last
he
be
without
spot
and
blameless
unto
the
end
;
for
,
the
word
calleth
is
in
the
present
time
,
and
noteth
a
continued
action
,
and
is
here
given
as
a
pledge
of
Gods
purpose
to
sanctifie
and
preserve
them
,
he
that
calleth
you
,
who
also
will
do
it
.
4.
No
man
can
know
,
and
much
less
draw
any
comfort
from
the
Lords
eternal
purpose
in
election
to
save
him
and
perfect
the
work
of
grace
in
him
,
until
he
be
once
effectually
called
and
become
a
real
convert
from
sin
to
holiness
;
yea
,
he
makes
effectual
calling
the
first
speaking
evidence
of
election
,
and
that
which
giveth
access
to
look
on
the
decree
of
election
as
a
ground
of
expectation
that
he
will
perform
the
thing
decreed
;
and
therefore
the
promise
here
may
be
looked
upon
as
conditional
and
suspended
upon
this
condition
if
so
they
were
called
,
he
that
calleth
you
will
also
do
it
.
5.
There
is
no
less
than
Gods
fidelity
impledged
to
believers
for
the
most
certain
performance
of
all
Gods
gracious
promises
,
so
,
that
though
they
be
unworthy
to
whom
he
should
perform
what
is
promised
,
yet
his
impledged
faithfulness
and
truth
of
his
nature
is
alwayes
of
that
much
worth
as
his
respect
unto
it
will
put
him
upon
the
performance
;
for
,
Paul
sheweth
Gods
faithfulness
is
laid
in
pledge
while
he
saith
,
faithful
is
he
who
calleth
you
who
also
will
do
it
.
Ver.
25.
Brethren
pray
for
us
.
26.
Greet
all
the
brethren
with
an
holy
kiss
.
He
concludeth
,
thirdly
,
by
recommending
some
particulars
unto
their
care
,
as
,
first
,
that
they
would
give
him
and
his
collegues
the
help
of
their
prayers
,
v.
25.
and
,
secondly
,
that
they
,
to
wit
,
the
Midisters
and
Church-rulers
,
to
whom
this
and
the
following
direction
is
given
,
would
greet
or
salute
all
the
brethren
or
members
of
their
Church
in
his
name
,
in
testimony
of
his
hearty
affection
to
them
,
and
take
occasion
hence
to
manifest
and
confirm
their
affection
one
to
another
among
themselves
,
by
giving
them
a
kiss
,
which
in
those
times
and
places
was
commonly
used
in
civil
salutations
as
the
usual
sign
and
testimony
of
affection
.
And
he
giveth
this
kiss
the
epithete
of
holy
,
to
shew
that
it
should
be
sincere
and
chaste
,
and
neither
unchaste
nor
hypocritical
,
v.
26.
Besides
what
is
observed
upon
Eph.
6.
v.
19.
doct.
1
,
2.
and
Col.
4.
v.
3.
doct.
1
,
3.
Learn
hence
,
1.
The
Lord
hath
so
dispensed
his
gifts
and
graces
unto
his
people
,
that
,
though
he
giveth
not
an
equal
measure
unto
all
;
yet
to
every
one
somewhat
,
and
to
the
meanest
so
much
as
they
may
be
,
sometimes
and
in
some
respects
,
useful
unto
others
who
are
most
eminent
▪
that
hereby
mutual
love
may
be
kept
among
all
,
while
none
can
say
unto
another
,
I
have
no
need
of
thee
,
1
Cor.
12.
21.
for
,
Paul
supponeth
so
much
,
and
therefore
calleth
upon
them
all
,
even
the
meanest
not
excepted
,
to
help
him
by
their
prayers
,
brethren
pray
for
us
,
saith
he
.
2.
It
conduceth
much
to
make
way
for
success
unto
a
Ministers
pains
among
a
people
,
that
they
know
he
loveth
them
;
otherwise
if
they
doubt
of
this
,
they
are
prone
to
suspect
,
if
not
to
cast
at
all
that
cometh
from
him
,
2
Cor.
7.
2
,
3.
for
,
therefore
the
Apostle
doth
usually
close
his
Epistles
by
saluting
those
to
whom
he
writeth
,
in
testimony
of
his
affection
to
them
,
that
what
he
writeth
may
have
the
more
of
weight
with
them
;
all
the
brethren
,
saith
he
.
3.
A
Minister
should
labour
so
to
entertain
love
betwixt
him
and
the
people
,
as
that
no
expressions
of
his
love
,
nor
insinuations
of
his
for
that
end
do
tend
,
much
less
be
intended
,
to
divide
the
Lords
people
among
themselves
,
of
purpose
to
make
both
or
any
of
the
dissentient
parties
more
devoted
and
strictly
tyed
unto
him
;
but
must
endeavour
that
the
same
spirit
of
love
which
breatheth
in
him
,
may
breath
in
all
the
Lords
people
toward
one
another
:
for
,
he
doth
so
express
his
affection
unto
them
that
he
willeth
them
to
express
,
as
it
were
,
the
same
affection
towards
one
another
,
while
he
saith
,
Greet
all
the
brethren
with
an
holy
kiss
.
4.
As
it
is
not
sufficient
for
Christians
to
carry
inward
good
will
and
affection
one
to
another
,
but
necessary
,
sometimes
,
that
inward
love
be
made
evident
by
some
outward
expressions
and
testimonies
of
the
same
;
So
the
Lords
people
ought
not
to
scruple
at
,
or
upon
groundless
scruples
to
abstain
from
,
any
decent
and
innocent
expression
of
love
and
affection
,
which
is
ordinarily
used
in
the
times
and
places
where
they
live
.
Singularity
in
such
things
is
not
Religion
,
neither
is
scrupulosity
about
them
any
point
of
tenderness
:
for
,
he
bids
them
express
their
affection
by
that
which
was
the
usual
sign
and
testimony
thereof
at
those
times
.
Greet
all
the
brethren
with
an
holy
kiss
.
But
,
5.
Even
those
external
testimonies
of
love
and
respect
may
not
be
complemental
,
or
used
only
as
a
piece
of
a
mans
good
breeding
or
civility
,
much
less
as
an
engine
to
ensnare
the
party
,
towards
whom
they
are
used
,
unto
a
false
belief
that
he
is
affected
and
loved
where
he
is
not
;
Luke
22.
48.
but
they
ought
to
be
sincere
and
free
from
any
base
and
sinful
ingredient
of
that
kind
:
So
that
even
in
external
duties
of
common
civility
we
are
bound
to
exercise
some
one
or
other
Christian
and
holy
vertue
:
for
,
therefore
doth
he
require
that
their
affection
be
made
evident
by
an
holy
kiss
,
or
a
kiss
sanctified
and
made
holy
by
the
grace
of
sincere
affection
which
is
expressed
by
it
,
and
from
which
it
doth
flow
.
Greet
all
the
brethren
with
an
holy
kiss
.
Ver.
27.
I
charge
you
by
the
Lord
that
this
Epistle
be
read
unto
all
the
holy
brethren
.
The
third
recommendation
is
chiefly
pressed
upon
their
Ministers
and
Church-guides
,
to
whom
it
seemeth
this
Epistle
was
sent
immediately
to
be
communicate
unto
the
rest
.
Those
he
chargeth
by
the
Lord
,
or
(
as
the
word
implyeth
and
signifieth
(
see
1
Sam.
14.
24.
Matth.
26.
63.
)
he
adjureth
them
as
they
would
eschew
the
wrath
and
vengeance
of
the
Lord
Christ
,
so
they
would
not
keep
up
this
Epistle
unto
themselves
,
but
cause
it
to
come
to
,
and
be
plainly
read
in
the
hearing
of
all
the
brethren
or
Church-members
whom
he
calleth
holy
.
See
upon
Phil.
1.
v.
1.
doct
.
5.
Hence
Learn
1.
To
debar
and
exclude
the
Lords
people
from
acquainting
themselves
with
Scripture
,
either
by
reading
it
themselves
or
hearing
it
read
by
others
,
is
a
most
grievous
sin
,
obliging
the
person
or
persons
guilty
to
undergo
the
stroke
of
Gods
eternal
wrath
&
vengeance
;
And
therefore
not
only
should
Scripture
be
translated
unto
the
native
language
of
every
Nation
where
Christ
hath
a
Church
,
that
people
may
read
it
,
and
hear
it
,
and
be
acquainted
with
it
;
But
also
the
Lords
people
themselves
ought
diligently
to
improve
what
helps
of
that
kind
are
afforded
for
bringing
them
to
intimate
acquaintance
with
the
mind
of
God
revealed
in
Scripture
,
and
look
upon
their
so
doing
as
a
duty
of
greatest
importance
and
weight
;
for
,
Paul
doth
charge
,
or
,
adjure
them
with
denunciation
of
Gods
heavy
vengeance
in
case
they
should
not
cause
read
this
Epistle
to
all
the
holy
brethren
;
adjurations
of
which
sort
are
not
to
be
used
but
when
duties
of
weight
are
charged
.
Now
what
Paul
doth
charge
here
about
this
Epistle
was
doubtless
his
mind
in
relation
to
other
Scriptures
;
seeing
there
is
nothing
peculiar
to
this
Epistle
,
for
which
the
Lords
people
should
be
made
acquainted
with
it
,
that
may
not
be
said
of
other
Scriptures
also
;
Besides
,
that
the
Apostle
doth
elsewhere
express
himself
much
to
the
same
purpose
,
of
some
others
of
his
Epistles
,
Col.
4.
16.
and
of
all
Scripture
indefinitely
,
Col.
3.
16.
Doct.
2.
It
concerneth
Ministers
and
Church-guides
,
especially
,
to
see
to
it
carefully
that
the
Lords
people
of
their
charge
be
acquainted
with
Scripture
,
and
,
in
order
to
this
end
,
to
incite
them
to
read
it
in
secret
,
Col.
3.
16.
to
have
it
read
in
their
families
,
Deut.
6.
9.
as
also
to
labour
upon
those
who
have
power
,
and
whom
it
concerneth
,
that
Children
and
young
ones
of
both
Sexes
be
trained
up
at
Schools
,
at
least
so
far
as
they
may
be
able
to
read
the
Lords
word
distinctly
in
their
own
native
language
:
for
,
this
charge
is
given
to
the
Church-guides
,
I
charge
you
by
the
Lord
that
this
Epistle
be
read
unto
all
the
holy
brethren
,
saith
he
.
3.
That
Scripture
be
publickly
read
to
the
Lords
people
assembled
together
for
his
worship
,
even
though
it
be
not
presently
exponed
and
applyed
by
the
Minister
,
is
so
far
from
being
a
part
of
wil-worship
,
that
it
should
seem
from
this
place
to
have
some
stamp
of
divine
authority
put
upon
it
,
as
upon
an
ordinance
useful
in
its
own
place
,
as
for
several
other
ends
,
so
,
especially
,
for
acquainting
the
Lords
people
with
the
language
of
the
Holy
Ghost
speaking
in
Scripture
,
and
with
the
History
of
the
Bible
,
a
great
part
whereof
otherwise
some
may
possibly
never
so
much
as
once
hear
with
their
ears
,
though
they
live
to
many
years
:
for
,
he
chargeth
them
not
only
to
incite
the
Lords
people
to
read
this
Epistle
themselves
and
apart
,
but
that
it
be
read
unto
all
the
holy
brethren
,
to
wit
,
(
as
it
seemeth
)
being
assembled
together
.
Ver.
28.
The
grace
of
our
Lord
Jesus
Christ
be
with
you
.
Amen
.
He
concludeth
the
Epistle
,
lastly
,
by
his
usual
and
confident
farewel-wish
for
our
Lord
Jesus
Christ
his
grace
,
or
,
favour
,
as
the
fountain
,
and
all
good
things
,
as
streams
flowing
from
it
,
to
be
conveyed
to
them
and
continued
with
them
.
Besides
what
is
already
observed
upon
the
like
farewel-wish
in
the
close
of
the
four
former
Epistles
.
Hence
Learn
,
So
inexhaustible
is
the
fountain
of
Gods
free
grace
and
favour
,
and
so
copious
are
the
streams
of
all
spiritual
blessings
flowing
from
it
,
that
no
such
measure
either
of
the
one
or
the
other
can
be
attained
by
any
,
but
more
may
be
had
;
more
is
allowed
,
and
more
and
more
is
daily
to
be
sought
and
thirsted
after
:
for
,
though
real
believers
among
them
had
received
already
a
great
measure
of
Gods
grace
and
favour
,
in
its
sense
and
in
its
effects
,
yet
he
wishes
unto
them
not
only
the
continuance
of
what
they
had
,
but
some
further
degree
to
be
added
as
more
of
it
,
while
he
saith
,
The
grace
of
our
Lord
Jesus
Christ
be
with
you
all
.
Amen
.
POSTSCRIPT
.
The
first
Epistle
unto
the
Thessalonians
was
written
from
Athens
.
Seeing
this
Epistle
is
written
in
the
name
also
of
Timotheus
and
Silvanus
as
appeareth
from
chap.
1.
v.
1.
Therefore
it
is
most
probable
that
it
was
not
written
from
Athens
,
as
the
Postscript
affirms
,
but
rather
from
Corinth
,
because
they
two
did
not
return
,
the
one
from
Thessalonica
,
the
other
from
Berea
,
unto
Paul
,
before
he
went
from
Athens
unto
Corinth
,
as
appears
from
Act.
18.
5.
and
1
Thes.
3.
1.
where
Paul
affirms
that
when
he
had
dismissed
Timotheus
he
was
left
alone
at
Athens
,
and
therefore
had
not
these
his
two
Collegues
with
him
there
,
and
consequently
could
not
write
this
Epistle
in
their
names
from
thence
.
Besides
,
as
the
learned
observe
,
in
several
ancient
copies
there
is
no
mention
made
of
the
place
from
whence
it
was
written
.
Hence
Learn
,
That
the
postscript
of
Pauls
Epistles
,
or
those
words
which
are
set
after
the
close
of
his
Epistles
,
designing
alwayes
the
whence
they
were
written
,
and
sometimes
the
person
or
persons
by
whom
they
were
sent
,
are
no
part
of
Canonical
Scripture
,
not
alwayes
firm
,
nor
written
by
the
Apostle
himself
,
but
added
afterwards
by
some
men
,
either
unlearned
or
certainly
inconsiderate
,
according
to
their
own
opinion
.
And
therefore
though
the
Postscripts
affixed
to
the
former
four
Epistles
had
nothing
,
for
what
can
be
known
,
dissonant
from
truth
as
this
hath
,
yet
I
did
not
dare
to
draw
any
observations
from
them
,
as
if
they
had
been
of
equal
authority
with
the
Epistles
themselves
.
FINIS
.
A
BRIEF
EXPOSITION
OF
THE
SECOND
EPISTLE
Of
PAUL
TO
THE
THESSALONIANS
.
The
ARGUMENT
.
PAul
having
not
long
before
this
written
the
preceding
Epistle
to
the
Church
at
Thessalonica
,
wherein
he
had
shewn
his
resolute
purpose
to
come
and
see
them
(
1
Thes.
3.
10
,
11.
)
and
being
yet
as
formerly
,
(
1
Thes.
2.
18.
)
hindred
,
he
hath
been
informed
that
not
only
their
sad
sufferings
did
yet
continue
,
chap.
1.
4.
but
also
that
some
,
having
taken
occasion
from
what
he
wrote
,
1
Thes.
4.
and
5.
concerning
Christ
his
second
coming
unexpectedly
to
judgement
,
did
spread
a
fond
and
fabulous
opinion
as
if
Christ
had
been
to
come
in
that
present
age
,
chap.
2.
2.
whereupon
some
among
them
did
cast
by
all
care
of
their
particular
callings
,
and
others
,
abusing
the
simplicity
of
those
,
and
having
given
themselves
unto
Idleness
,
did
live
upon
their
means
,
chap.
3.
11.
Therefore
,
and
upon
those
occasions
,
he
writeth
this
second
Epistle
unto
them
;
His
scope
wherein
,
is
,
to
confirm
them
in
the
doctrine
of
faith
and
practice
of
piety
against
both
persecutors
and
seducers
,
(
which
after
the
inscription
,
chap.
1.
v.
1.
)
he
endeavoureth
to
effectuate
,
first
,
by
comforting
them
under
their
present
sad
sufferings
,
chap.
1.
Secondly
,
by
refuting
the
forementioned
errour
,
from
this
,
that
there
would
be
first
a
general
apostasie
under
the
Antichrist
,
before
Christ
his
second
coming
,
chap.
2.
Thirdly
,
by
exhorting
them
to
several
duties
of
a
Christian
conversation
,
and
more
especially
to
abandon
in
their
own
practice
,
and
suppress
in
others
,
the
sin
of
Idleness
,
to
v.
16.
of
chap.
3.
In
which
and
the
two
following
verses
,
he
concludeth
the
Epistle
.
CHAP.
I.
THe
first
part
of
this
Chapter
containeth
the
inscription
of
the
Epistle
,
v.
1
,
2.
In
the
second
part
he
propoundeth
four
grounds
of
consolation
to
them
under
their
present
sufferings
;
the
first
of
which
,
is
,
his
high
estimation
of
them
made
manifest
by
his
giving
thanks
to
God
for
them
v.
3.
and
his
holy
boasting
of
them
,
and
of
the
graces
of
God
in
them
,
unto
other
Churches
,
v.
4.
A
second
ground
of
consolation
is
taken
from
this
,
that
their
present
sufferings
did
serve
as
a
glass
wherein
they
might
foresee
the
day
of
judgement
coming
,
and
an
happy
event
of
that
day
as
to
them
,
v.
5.
which
he
proveth
from
Gods
righteous
nature
,
v.
6.
7
—
A
third
doth
lye
in
a
description
of
that
last
day
,
first
,
from
the
glorious
manner
of
Christs
coming
on
it
,
v.
—
7
,
8
—
Secondly
,
from
a
twofold
end
of
his
coming
,
1.
To
destroy
eternally
wicked
reprobates
,
v.
—
8
,
9.
2.
To
glorifie
the
Godly
Elect
,
v.
10.
The
fourth
ground
of
consolation
is
taken
from
his
prayers
to
God
for
them
,
that
the
Lord
would
make
them
meet
for
Heaven
,
by
fulfilling
all
things
necessary
to
salvation
in
them
,
v.
11.
The
result
whereof
should
be
glory
both
to
Christ
and
them
,
v.
12.
Ver.
1.
PAul
,
and
Silvanus
,
and
Timotheus
,
unto
the
Church
of
the
Thessalonians
,
in
God
our
Father
,
and
the
Lord
Jesus
Christ
.
2.
Grace
unto
you
,
and
peace
from
God
our
Father
,
and
the
Lord
Jesus
Christ
.
These
verses
contain
the
inscription
of
the
Epistle
in
the
same
words
which
are
already
handled
,
1
Thes.
1.
v.
1.
It
declareth
,
first
,
who
did
write
this
Epistle
.
Secondly
,
to
whom
it
was
written
,
v.
1.
and
thirdly
the
usual
salutation
,
v.
2.
Besides
what
is
formerly
observed
upon
the
place
presently
cited
,
Hence
Learn
.
1.
As
the
Lord
in
deep
wisdom
and
rich
mercy
hath
appointed
several
means
of
edification
for
his
Church
;
So
his
sent
servants
are
bound
to
endeavour
their
edification
by
one
mean
when
they
are
not
in
a
capacity
to
edifie
them
by
another
;
for
,
Paul
being
out
of
a
capacity
,
for
the
time
,
to
edifie
this
Church
by
publick
Preaching
,
doth
endeavour
to
edifie
them
by
his
writings
.
Paul
—
unto
the
Church
of
the
Thessalonians
.
2.
The
written
word
of
God
is
so
contrived
that
it
did
not
only
serve
to
edifie
those
unto
whom
it
was
first
directed
,
but
also
doth
hold
forth
copious
matter
of
edification
unto
all
others
to
whose
knowledge
it
shall
come
,
and
should
be
improved
by
them
accordingly
:
for
,
this
and
the
rest
of
Pauls
Epistles
,
which
were
at
first
directed
to
such
and
such
particular
Churches
and
persons
,
do
stand
in
Scripture
as
a
rule
and
Canon
of
saith
and
manners
unto
all
Christian
Churches
and
persons
to
the
worlds
end
,
Paul
—
unto
the
Church
of
the
Thessalonians
.
3.
The
spirit
of
God
which
speaketh
in
Scripture
doth
not
so
much
regard
either
variety
or
elegancy
of
words
and
stile
,
as
the
purpose
expressed
by
those
words
;
and
Ministers
who
would
rather
edifie
the
Lords
people
,
than
beget
a
good
opinion
of
their
own
abilities
among
their
hearers
,
should
study
to
be
acted
by
the
same
spirit
,
1
Cor.
2.
4.
for
,
Paul
useth
the
very
same
form
of
plain
words
in
the
inscription
of
this
Epistle
,
which
he
used
in
the
former
.
Paul
and
Silvanus
and
Timotheus
,
&c.
4.
Though
the
Lord
hath
bound
himself
by
absolute
promise
to
grant
unto
us
whatever
we
ask
in
the
name
of
Christ
,
Joh.
16.
23.
and
according
to
his
will
,
1
Joh.
5.
14.
yet
the
most
fervent
prayers
of
gracious
saints
,
accompanied
with
all
conditions
required
in
prayer
,
are
not
alwayes
attended
with
an
answer
in
the
same
very
thing
which
is
sought
;
and
therefore
the
forementioned
promises
must
be
understood
with
this
alternative
,
God
will
grant
us
,
either
what
we
pray
for
,
or
what
he
in
wisdom
seeeth
more
expedient
for
us
,
2
Cor.
12.
8
,
9.
for
,
Paul
prayed
fervently
that
he
might
see
their
face
,
1
Thes.
3.
10.
which
desire
hath
not
been
granted
,
as
appeareth
by
his
writing
to
them
of
new
to
supply
the
continued
want
of
his
presence
.
Paul
—
to
the
Church
of
the
Thessalonians
.
5.
The
Lords
people
,
and
especially
his
publick
instruments
,
when
marred
and
crossed
in
prosecuting
some
one
or
other
expedient
projected
by
them
as
tending
much
advance
the
Lords
work
,
ought
not
to
fret
or
sit
down
discouraged
,
but
to
consider
wisely
what
other
expedient
the
Lord
in
providence
doth
carve
〈◊〉
to
be
followed
by
them
instead
of
that
,
and
without
anxiety
are
to
apply
themselves
unto
it
;
for
,
Paul
,
being
hindred
from
coming
to
them
,
without
more
ado
doth
reverence
the
Lord
in
his
disappointment
,
and
betaketh
himself
to
writing
.
Paul
—
unto
the
Church
of
the
Thessalonians
.
Ver.
3.
We
are
bound
to
thank
God
alwayes
for
you
,
brethren
,
as
it
is
meet
,
because
that
your
faith
groweth
exceedingly
,
and
the
charity
of
every
one
of
you
all
towards
each
other
aboundeth
.
The
Apostles
scope
in
this
second
part
of
the
Chapter
being
to
comfort
those
persecuted
Thessalonians
under
their
present
sad
sufferings
,
&
thereby
to
confirm
them
the
more
in
those
truths
for
which
they
did
suffer
,
he
propoundeth
several
grounds
of
consolation
unto
them
.
The
first
whereof
,
is
,
the
high
esteem
which
he
and
his
associates
had
of
their
graces
,
which
was
testified
in
two
things
:
first
,
his
esteem
of
them
,
and
of
Gods
graces
in
them
,
was
such
that
he
did
Judge
himself
bound
because
of
the
meetness
,
congruity
and
equity
of
the
duty
in
several
respects
,
to
make
conscience
of
giving
thanks
to
God
for
them
,
and
that
alwayes
,
in
so
far
as
there
was
alwayes
a
supply
of
new
matter
for
this
duty
furnished
unto
him
from
them
,
which
he
condescends
upon
in
two
particulars
,
first
,
their
faith
did
grow
exceedingly
,
or
overgrow
,
and
grow
over-bounds
,
to
wit
,
not
the
bounds
prescribed
by
God
,
but
beyond
what
it
was
before
,
yea
,
and
,
it
may
be
,
the
expectation
which
men
had
of
them
.
(
See
how
faith
doth
grow
upon
Col.
2.
v.
7.
doct.
5.
)
next
,
their
charity
,
or
,
love
towards
each
other
did
abound
and
also
grow
,
and
this
in
every
one
of
them
all
without
exception
,
to
wit
,
so
far
as
he
in
charity
could
judge
,
being
now
at
a
distance
and
informed
of
their
estate
only
by
the
favourable
reports
of
others
,
or
of
some
among
themselves
.
(
See
how
charity
doth
increase
and
grow
,
1
Thes.
4.
v.
10.
doct.
6.
)
Learn
further
hence
,
1.
As
the
Lord
giveth
sometimes
way
unto
the
rage
and
fury
of
men
and
Devils
to
trouble
and
persecute
his
dearest
Saints
for
righteousness
sake
;
So
it
usually
falleth
out
that
the
more
they
rage
,
the
less
they
gain
their
intent
,
The
more
they
stain
the
Churches
outward
beauty
,
the
more
doth
her
inward
beauty
,
the
sanctifying
graces
of
Gods
spirit
and
faith
in
Jesus
Christ
,
increase
and
grow
:
for
,
so
was
it
with
this
persecuted
and
afflicted
Church
,
as
the
general
scope
of
this
part
of
the
Chapter
,
which
is
to
comfort
them
under
their
sufferings
,
doth
imply
,
and
the
following
verse
doth
express
;
and
yet
Paul
affirmeth
here
,
their
faith
did
grow
exceedingly
,
and
their
charity
abound
.
2.
However
the
Lord
doth
usually
make
his
peoples
graces
to
thrive
best
under
a
suffering
lot
,
as
said
is
,
yet
even
then
they
do
not
want
their
own
discouragements
and
faintings
,
arising
,
partly
,
from
the
fear
and
feeling
of
their
own
weakness
,
Job
6.
12.
and
partly
,
from
the
remainders
of
unmortified
corruption
within
them
,
which
make
them
incline
to
be
weary
of
lying
so
long
under
such
a
sad
and
humbling
exercise
;
and
therefore
,
how
thriving
soever
their
case
be
otherwise
,
they
stand
in
no
small
need
of
consolation
and
encouragement
:
for
,
Paul
supponeth
so
much
while
he
sets
himself
to
comfort
this
persecuted
and
thriving
Church
,
we
are
bound
to
thank
God
alwayes
.
3.
It
is
a
singular
comfort
and
encouragement
to
a
gracious
soul
,
under
his
saddest
cross
,
to
know
that
the
work
of
grace
in
him
is
not
only
in
a
vigorous
case
,
but
also
taken
notice
of
by
others
and
improved
as
an
occasion
of
thanksgiving
unto
God
from
many
,
2
Cor.
1.
11.
and
it
is
the
duty
of
Christians
,
in
order
to
that
end
,
so
to
take
notice
of
,
and
improve
the
growing
graces
of
honest
sufferers
:
for
,
Paul
,
in
order
to
the
comfort
and
encouragement
of
this
Church
,
makes
them
know
he
took
notice
of
their
growth
in
grace
,
and
did
improve
it
as
a
ground
of
thanksgiving
:
we
are
bound
to
thank
God
alwayes
for
you
,
brethren
.
4.
A
gracious
humble
heart
doth
for
the
most
part
so
little
please
himself
with
his
way
of
discharging
duty
to
God
,
and
especially
this
sublime
and
Heavenly
duty
of
thanksgiving
and
praise
,
that
he
dare
hardly
say
he
doth
discharge
it
as
he
ought
,
but
only
acknowledge
his
obligation
to
discharge
it
,
with
the
equity
and
conveniency
of
it
:
And
so
much
ought
to
be
acknowledged
and
avowed
,
when
little
further
can
be
attained
;
for
,
Paul
doth
not
here
say
he
did
give
thanks
,
though
doubtless
he
did
so
,
but
only
we
are
bound
to
thank
God
alwayes
for
you
as
it
is
meet
.
5.
We
ought
so
to
comfort
and
encourage
afflicted
Christians
,
by
making
them
know
how
much
we
esteem
what
good
is
in
them
,
as
that
we
do
not
thereby
puff
them
up
,
and
make
them
conceit
of
what
they
have
as
if
they
had
not
received
it
from
God
;
for
,
Paul
doth
thus
guard
the
present
consolation
,
while
he
giveth
God
the
praise
of
any
good
was
in
them
and
not
themselves
.
We
are
bound
to
thank
God
alwayes
for
you
,
saith
he
.
6.
As
God
deserveth
the
thanks
and
praise
of
his
peoples
graces
,
and
not
themselves
;
and
as
the
gracious
receits
of
others
do
lay
on
a
tye
of
thanksgiving
to
God
upon
us
;
So
we
are
not
alwayes
to
conceal
our
conscience-making
of
this
duty
from
the
knowledge
of
others
,
but
ought
to
make
it
sometimes
known
,
though
not
to
gain
applause
to
our selves
,
Matth.
6.
5.
yet
,
as
for
other
ends
,
so
,
thereby
to
encourage
those
whom
it
concerns
,
when
their
case
doth
otherwayes
call
for
it
:
for
,
that
Paul
may
encourage
this
afflicted
and
persecuted
Church
,
he
doth
make
them
know
that
he
did
alwayes
give
thanks
to
God
for
them
because
their
faith
grew
exceedingly
.
7.
Where
there
is
a
growth
of
saving
grace
in
any
,
there
is
not
wanting
sufficient
ground
of
thanksgiving
to
God
for
them
,
nor
yet
of
comfort
and
encouragement
unto
themselves
,
this
alone
being
a
sufficient
evidence
that
all
things
work
together
for
good
unto
them
according
to
the
promise
,
Rom.
8.
28.
for
,
though
this
Church
was
otherwayes
sore
pressed
with
persecution
,
yet
Paul
looks
upon
their
growth
in
grace
as
matter
of
thanksgiving
to
God
,
and
of
comfort
to
themselves
;
because
that
your
faith
groweth
exceedingly
,
saith
he
.
8.
Then
are
Christians
praise-worthy
in
themselves
,
and
for
matter
of
praise
to
the
Lord
and
of
joy
to
his
faithful
servants
who
labour
among
them
,
when
,
according
to
their
time
and
standing
,
and
the
precious
means
under
which
they
live
,
their
graces
are
upon
the
growing
hand
:
for
,
since
Paul
hath
written
the
former
Epistle
unto
this
Church
they
had
grown
exceedingly
,
and
gone
far
beyond
what
themselves
then
were
,
as
appears
from
1
Thes.
1.
3.
where
he
only
mentioneth
their
graces
simply
,
without
any
commendation
to
them
for
their
growth
,
but
now
he
shews
their
faith
had
grown
exceedingly
.
And
therefore
is
it
that
he
gives
thanks
to
God
for
them
here
,
and
glorieth
of
them
before
the
Churches
v.
4.
even
because
,
saith
he
,
your
faith
groweth
exceedingly
and
your
charity
aboundeth
.
9.
As
the
saving
graces
of
faith
and
love
admit
of
degrees
,
and
do
not
come
to
their
height
and
perfection
at
the
first
;
So
they
increase
and
decrease
,
grow
and
fade
together
,
in
so
far
as
faith
,
being
the
cause
of
love
,
Gal.
5
—
6.
and
love
an
evidence
of
faith
,
1
Joh.
3.
14.
the
vigor
and
decay
of
the
one
cannot
choose
but
have
some
answerable
influence
upon
the
other
:
for
,
Paul
sheweth
they
both
did
grow
proportionably
and
together
:
your
faith
,
saith
he
,
groweth
exceedingly
and
your
charity
aboundeth
.
10.
It
is
a
sweet
ingredient
for
comfort
and
encouragement
to
an
afflicted
suffering
Church
,
when
Satan
prevaileth
not
to
make
a
wedge
of
their
afflicted
case
,
or
of
any
other
thing
,
to
rent
them
asunder
neither
in
opinion
,
affection
or
practice
:
but
the
more
they
are
heated
and
persecuted
by
men
,
the
more
do
they
cleave
in
love
and
affection
flowing
from
faith
one
to
another
:
And
it
must
of
necessity
prove
a
most
uncomfortable
addition
to
all
their
sufferings
when
it
is
otherwayes
;
for
,
Paul
doth
mention
their
abounding
in
love
towards
each
other
,
flowing
from
faith
,
as
that
which
might
and
doubtless
did
sweeten
all
their
sufferings
,
and
yield
them
matter
of
comfort
under
them
,
because
,
saith
he
,
your
faith
and
charity
towards
each
other
aboundeth
.
11.
Our
Judgement
of
the
inward
gracious
estate
of
others
ought
to
be
swayed
and
ruled
with
charity
,
which
though
it
be
not
blind
in
passing
judgement
contrary
to
seen
and
pregnant
evidences
,
Titus
3.
16.
yet
it
is
not
too
suspicious
,
where
there
is
not
clear
ground
,
1
Cor.
13
—
5.
and
hopeth
the
best
in
things
which
are
uncertain
,
1
Cor.
13
—
.7
—
for
,
so
did
Paul
,
being
now
at
a
distance
from
them
,
and
being
informed
of
their
estate
by
the
favourable
reports
of
those
who
came
from
them
,
he
doth
without
any
further
anxious
enquiry
judge
of
them
all
and
every
one
of
them
without
exception
of
any
as
truly
gracious
and
abounding
in
charity
towards
all
,
which
he
could
not
have
done
,
except
he
had
in
charity
construed
some
known
escapes
among
them
to
the
better
.
The
charity
of
every
one
of
you
all
towards
each
other
aboundeth
,
saith
he
.
Ver.
4.
So
that
we
our selves
glory
in
you
in
the
Churches
of
God
,
for
your
patience
and
faith
in
all
your
persecutions
and
tribulations
that
ye
endure
.
Here
is
the
second
thing
,
whereby
his
high
esteem
of
them
was
testified
,
which
followed
upon
their
forementioned
abundant
growth
.
It
weighed
so
with
him
that
he
himself
,
a
man
of
a
sober
discerning
spirit
,
far
from
flattery
,
was
constrained
to
glory
of
them
,
that
is
,
to
speak
with
a
kind
of
holy
boasting
(
as
the
word
taken
in
a
good
sense
doth
signifie
)
to
the
recommendation
of
the
grace
of
God
wrought
in
them
by
Gods
blessing
upon
his
Ministry
,
and
to
propound
them
to
those
other
Churches
of
God
among
whom
he
gloried
of
them
,
for
a
pattern
to
be
imitated
by
them
.
So
that
his
gloriation
and
boasting
was
not
in
the
flesh
,
or
in
men
,
which
is
forbidden
,
Phil.
3.
3.
1
Cor.
3.
21.
but
in
the
Lord
;
for
it
was
not
for
things
carnal
but
spiritual
,
to
wit
,
their
faith
and
patience
,
the
praise
whereof
he
hath
first
ascribed
unto
God
,
v.
3.
and
though
some
commendation
did
hereby
accrease
unto
himself
,
as
to
the
Lords
instrument
for
good
to
them
,
1
Cor.
9.
1.
yet
his
great
design
herein
is
not
to
hunt
after
applause
unto
himself
,
Gal.
1.
10.
but
to
commend
the
Lord
who
had
wrought
by
him
,
1
Cor.
15.
10.
and
to
excite
others
to
the
imitation
of
those
praise-worthy
graces
which
were
eminent
in
this
Church
,
2
Cor.
8.
v.
1
,
2
,
3.
with
8.
Now
the
matter
of
his
boasting
was
,
as
he
himself
doth
next
express
,
first
,
their
patience
or
praise-worthy
perseverance
under
the
yoak
of
duty
with
the
endurance
of
the
cross
,
for
the
word
in
the
original
implyeth
both
perseverance
and
endurance
.
Next
,
their
faith
,
or
the
exercise
of
that
grace
in
all
its
branches
under
greatest
difficulties
,
both
which
graces
are
commended
from
the
great
opposition
by
which
they
were
assaulted
in
their
exercise
,
what
from
multiplyed
persecutions
,
that
is
,
afflictions
from
men
for
righteousness
sake
,
Matth.
5.
10.
and
what
from
multiplyed
tribulations
,
that
is
,
any
affliction
whatsoever
,
whether
immediately
or
mediately
from
God
;
all
which
they
did
with
patience
and
confidence
endure
,
the
word
signifieth
willingly
to
endure
and
suffer
,
Matth.
17.
17.
1
Cor.
4.
12.
Doct.
1.
Though
Christians
should
not
be
proud
of
any
applause
or
esteem
they
have
,
nor
seek
to
have
their
graces
made
known
for
gaining
esteem
to
themselves
,
except
it
be
in
subserviency
to
the
praise
of
God
;
(
see
upon
Gal.
6.
v.
4.
doct.
5.
)
yet
they
ought
to
look
upon
it
as
an
encouraging
mercy
,
when
their
name
is
savoury
for
good
,
and
their
graces
made
known
among
the
Lords
people
,
in
so
far
as
they
themselves
are
thereby
ingaged
to
walk
answerably
to
their
name
,
2
Cor.
9.
2.
with
4.
and
are
in
better
capacity
to
do
good
in
their
station
unto
those
with
whom
their
name
is
pretious
,
2
Cor.
8.
18
,
19.
and
God
doth
thereby
get
the
more
of
praise
for
his
goodness
to
them
from
many
,
2
Cor.
1.
11.
and
others
also
are
incited
to
glorifie
God
by
their
example
,
Matth.
5.
16.
For
,
in
order
to
their
encouragement
and
comfort
,
he
shews
that
their
graces
were
made
known
by
him
to
other
Churches
,
and
they
esteemed
of
for
them
accordingly
,
while
he
saith
,
So
that
we
our selves
glory
in
you
in
the
Churches
of
God
.
2.
Though
we
ought
to
endeavour
,
so
far
as
is
possible
,
to
have
our
names
savoury
for
good
unto
all
,
1
Pet.
2.
12.
yet
those
among
men
,
unto
whom
we
should
study
to
approve
our selves
most
,
and
to
carry
a
deserved
commendation
from
,
are
the
sober
and
judicious
Godly
,
who
hate
dissimulation
and
flattery
.
And
whatever
be
our
esteem
with
,
or
commendation
from
fawning
flatterers
,
or
the
weak
,
unsolid
,
(
though
otherwise
pious
)
discerners
,
it
can
afford
but
small
encouragement
and
comfort
,
if
those
others
have
bad
thoughts
of
us
,
or
stand
by
as
neutrals
:
for
,
the
encouragement
propounded
to
them
doth
stand
in
this
that
Paul
and
his
associates
,
who
were
more
eminently
gracious
,
did
think
so
well
of
them
.
So
that
we
our selves
glory
in
you
,
saith
he
.
3.
A
Ministers
boasting
and
gloriation
as
to
his
flock
and
charge
should
not
be
in
their
multitude
,
riches
,
greatness
or
civilities
towards
himself
,
nor
yet
simply
in
their
high
esteem
of
him
for
his
abilities
and
graces
,
but
in
the
success
of
his
pains
among
them
,
and
in
the
saving
graces
of
Gods
spirit
bestowed
upon
them
by
means
of
his
Ministry
;
Neither
is
it
unlawful
,
but
sometimes
convenient
,
for
a
Minister
so
to
glory
in
his
flock
,
providing
his
gloriation
be
qualified
as
Pauls
was
;
(
see
the
exposition
)
for
,
Paul
saith
,
we
our selves
glory
in
you
—
for
your
faith
and
patience
.
4.
As
it
is
the
duty
of
the
Lords
people
to
speak
to
the
commendation
of
Gods
grace
in
others
;
So
they
should
be
ruled
by
prudence
in
the
discharge
of
this
duty
,
and
not
too
lavish
in
their
commendations
,
either
by
commending
men
too
much
above
their
known
worth
,
or
by
boasting
of
them
,
although
their
worth
deserve
it
,
indifferently
unto
all
,
even
to
those
who
know
not
the
worth
of
grace
,
and
to
whom
the
boaster
,
party
boasted
of
,
and
the
graces
of
Gods
spirit
for
which
he
boasteth
,
are
alike
unsavoury
.
There
should
be
a
distinct
and
prudent
choice
both
of
the
party
in
whom
,
and
of
the
party
to
whom
we
boast
:
for
,
Pauls
boasting
is
of
men
eminently
gracious
,
as
the
preceding
verse
doth
shew
,
and
not
indifferently
before
all
,
but
only
in
the
Churches
of
God
.
So
that
,
saith
he
,
we
our selves
glory
in
you
in
the
Churches
of
God
.
5.
That
persecutions
,
crosses
and
tribulations
,
especially
from
wicked
men
,
are
the
ordinary
lot
of
Gods
Church
and
people
,
and
the
reasons
why
it
is
so
,
see
upon
Gal.
1.
v.
13.
doct.
6.
In
all
your
persecutions
and
tribulations
which
ye
endure
,
saith
he
.
6.
The
greatest
glory
of
Christians
,
and
the
richest
matter
of
gloriation
in
them
,
and
of
thankfulness
to
God
which
can
be
afforded
unto
others
from
them
,
is
not
so
much
in
their
resisting
by
force
,
and
breaking
the
yoke
and
power
of
their
persecuting
enemies
,
as
in
their
meek
and
patient
endurance
of
the
utmost
of
their
rage
and
fury
,
before
they
cede
one
hove
in
the
point
of
truth
and
duty
;
for
Paul
did
glory
in
them
for
their
patience
in
all
their
tribulations
.
7.
As
the
grace
of
patience
under
sufferings
presupposeth
faith
,
and
cannot
be
where
faith
is
not
,
(
whatever
seeming
patience
a
natural
man
,
destitute
of
faith
in
Jesus
Christ
,
may
have
,
it
is
not
a
saving
grace
,
but
either
bruitish
stupidity
,
Gen.
49.
15.
or
heartless
despair
,
Gen.
4.
13
,
14.
or
,
at
the
best
,
a
moral
vertue
only
,
1
Cor.
13.
3.
defective
as
to
the
intensive
measure
of
patience
,
contrary
to
Col.
1.
—
11.
or
as
to
the
extent
of
patience
to
all
crosses
,
contrary
to
Col.
1
—
11
—
and
as
to
the
spiritual
grounds
and
motives
from
which
it
should
flow
,
contrary
to
Rom.
5.
3.
compared
with
1.
)
So
the
more
a
man
doth
grow
in
faith
the
more
he
will
be
assisted
and
furnished
with
the
grace
of
patience
under
cross
dispensations
;
and
as
faith
is
weakned
,
so
our
patience
also
will
decay
and
languish
.
For
,
he
joyneth
their
patience
with
faith
in
all
their
tribulations
.
8.
As
grace
is
then
most
praise-worthy
,
when
,
the
more
it
is
opposed
,
the
more
it
groweth
;
So
it
argueth
an
eminent
degree
of
faith
and
patience
,
and
such
as
may
indeed
be
boasted
of
,
and
propounded
as
a
pattern
for
imitation
unto
others
,
when
variety
of
tryals
and
cross
dispensations
from
God
,
and
of
persecutions
from
men
,
do
not
mar
,
but
rather
quicken
the
exercise
of
those
graces
:
for
,
their
patience
and
faith
,
of
which
he
gloried
,
was
such
as
did
sustain
them
and
make
them
endure
all
their
persecutions
and
tribulations
.
Ver.
5.
Which
is
a
manifest
token
of
the
righteous
judgement
of
God
,
that
ye
may
be
counted
worthy
of
the
Kingdom
of
God
,
for
which
ye
also
suffer
.
Followeth
a
second
ground
of
consolation
under
their
present
sad
sufferings
taken
from
what
their
afflictions
from
wicked
men
and
their
patience
under
them
,
spoken
of
v.
4.
did
signifie
.
They
were
a
manifest
token
,
or
an
infallible
argument
and
demonstration
proving
convincingly
that
God
shall
judge
the
world
righteously
at
the
last
day
,
for
by
this
righteous
judgement
must
be
meant
the
last
and
general
judgement
,
as
the
following
verses
make
evident
.
And
,
first
,
it
is
called
righteous
,
because
though
God
doth
alwayes
judge
righteously
,
when
he
judgeth
,
Psal.
51.
4.
yet
then
shall
his
righteousness
in
judging
be
most
evident
,
and
all
those
things
which
do
now
obscure
it
(
Jer.
12.
1.
)
fully
removed
,
Matth.
25.
32
,
&c.
Next
,
their
patient
suffering
is
said
to
be
a
convincing
evidence
that
this
righteous
judgement
shall
come
to
pass
,
because
supponing
that
undeniable
principle
which
is
clear
to
the
very
light
of
nature
,
Rom.
1.
20.
that
God
is
an
all-seeing
omnipotent
and
righteous
Judge
,
it
must
of
necessity
follow
that
he
seeth
what
injuries
are
done
unto
his
people
,
hath
power
to
punish
them
,
and
seeing
he
doth
not
punish
them
now
,
he
will
be
avenged
on
them
hereafter
.
Which
ground
of
consolation
is
further
enlarged
from
the
end
,
or
event
,
of
that
last
judgement
unto
them
,
they
should
be
therein
accounted
,
or
judicially
accepted
and
declared
,
worthy
,
or
(
as
the
word
is
rendred
,
Act.
26.
20.
)
fit
and
meet
to
enjoy
the
Kingdom
of
God
,
that
is
,
Heaven
and
glory
,
called
a
Kingdom
for
reasons
hinted
upon
Gal.
5.
21.
doct.
9.
and
,
of
God
;
See
upon
Eph.
5.
v.
5.
And
sheweth
that
one
piece
or
evidence
of
their
worthiness
and
meetness
to
enjoy
this
Kingdom
consisteth
in
their
suffering
for
it
,
and
for
their
walking
in
the
way
of
faith
and
obedience
which
leadeth
to
it
;
which
is
not
to
be
so
taken
as
if
their
sufferings
could
make
them
worthy
of
Heaven
by
way
of
merit
(
see
Rom.
8.
18.
)
but
only
they
did
presuppose
saith
in
Christ
,
Phil.
1.
29.
and
so
did
evidence
their
right
to
Heaven
,
seeing
faith
doth
give
a
right
unto
it
,
Joh.
3.
16.
As
also
sanctified
sufferings
through
Gods
blessing
do
purge
away
sin
and
promove
the
work
of
sanctification
in
those
who
suffer
,
Isa.
27.
9.
and
so
do
polish
and
make
them
meet
for
Heaven
,
holiness
being
the
way
which
leadeth
to
it
,
Heb.
12.
14.
Besides
,
the
Lord
hath
bound
himself
by
promise
that
they
who
suffer
with
him
shall
also
reign
with
him
,
2
Tim.
2.
12.
and
so
their
sufferings
did
make
them
meet
for
Heaven
as
being
a
qualification
of
those
to
whom
Heaven
is
promised
.
Doct.
1.
It
is
the
Lords
allowance
unto
believers
to
look
upon
the
day
of
general
judgement
and
the
approaching
of
it
with
cheerfulness
and
courage
,
and
so
as
to
draw
comfort
under
all
their
sufferings
from
the
faith
of
it
:
yea
,
and
though
the
remembrance
of
this
day
be
terrible
to
men
unrenewed
,
Act.
24.
25.
yet
it
is
most
comfortable
unto
believers
when
they
are
in
a
good
case
and
temper
:
As
knowing
that
then
all
their
wrongs
shall
be
righted
,
Psal.
37.
6.
the
atheistical
suggestions
of
Satan
in
prejudice
of
Gods
overruling
providence
wholly
refuted
,
Mal.
3.
18.
the
Bride
,
the
Lambs
wife
,
compleatly
and
in
all
her
members
,
glorified
,
Rev.
21.
2
,
9.
and
they
themselves
fully
freed
from
all
sin
and
misery
,
and
made
perfectly
blessed
in
the
full
enjoying
of
God
unto
all
eternity
,
1
Thes.
4.
17.
For
,
he
laboureth
to
perswade
them
that
this
day
of
general
judgement
would
come
,
that
from
the
faith
of
it
they
might
draw
their
comfort
,
which
is
a
manifest
token
of
the
righteous
judgement
of
God
,
saith
he
.
2.
The
most
grown
and
praise-worthy
faith
and
patience
are
not
so
perfect
,
but
they
are
in
hazard
to
be
shaken
and
brangled
by
continued
trouble
and
tryal
,
and
stand
in
need
to
be
supported
by
God
and
underpropped
by
such
consolations
as
the
Lord
hath
stored
up
in
his
word
,
that
they
faint
not
:
for
,
notwithstanding
he
hath
presently
shewn
how
much
he
had
gloried
in
their
faith
and
patience
,
yet
he
seeth
it
necessary
,
for
their
further
support
and
comfort
,
to
shew
them
that
their
patient
suffering
was
a
manifest
token
of
the
righteous
judgement
of
God
.
3.
As
that
excellent
truth
,
concerning
the
day
of
Gods
most
righteous
judgement
;
doth
hardly
,
and
with
great
difficulty
,
get
credit
,
some
being
wholly
unwilling
,
2
Pet.
3.
3
,
4.
and
others
not
able
to
believe
it
as
they
gladly
would
;
Mark
9.
24.
So
there
is
no
truth
or
article
of
our
faith
whereof
more
convincing
proofs
and
infallible
demonstrations
may
be
had
than
of
this
,
for
not
only
hath
the
spirit
of
God
frequently
and
plainly
asserted
it
,
Joh.
5.
28
,
29.
but
also
every
particular
injury
which
the
Lords
people
do
suffer
from
men
,
and
is
not
righted
in
this
life
,
is
an
infallible
argument
and
cogent
proof
that
this
day
shall
most
undoubtedly
come
.
So
that
there
are
infinite
proofs
,
because
there
are
infinite
wrongs
of
that
sort
;
which
,
saith
he
,
is
a
manifest
token
of
the
righteous
judgement
of
God
.
4.
The
comforts
of
the
Lords
people
under
their
saddest
sufferings
from
men
,
are
near
at
hand
,
if
their
eyes
were
not
sometimes
shut
that
they
cannot
see
them
,
yea
so
nigh
,
that
every
cross
of
that
kind
hath
an
excellent
cordial
of
sweetest
comfort
in
its
bosome
,
and
the
greater
their
cross
is
,
the
sweeter
is
the
comfort
which
is
brought
along
with
it
,
and
in
it
:
for
,
he
affirmeth
that
their
unjust
sufferings
,
and
their
patience
under
them
,
are
so
many
tokens
of
the
righteous
judgement
of
God
.
5.
The
day
of
general
judgement
,
and
the
remembrance
of
it
,
can
prove
comfortable
only
to
such
as
may
upon
solid
grounds
expect
a
favourable
sentence
on
that
day
from
Christ
the
Judge
;
for
,
the
comfort
propounded
doth
not
lye
wholly
in
this
,
that
the
righteous
judgement
of
God
shall
come
,
but
also
that
the
event
of
it
shall
be
good
as
to
them
;
even
that
ye
may
be
counted
worthy
of
the
Kingdom
of
God
,
saith
he
.
6.
As
none
shall
enjoy
the
Kingdom
of
Heaven
,
but
those
whom
God
maketh
fit
and
meet
for
it
,
though
not
by
making
them
to
merit
Heaven
(
for
it
is
the
gift
of
God
,
Rom.
6.
23.
)
yet
by
working
in
them
all
those
gracious
qualifications
,
which
are
required
in
those
,
upon
whom
he
hath
bound
himself
by
gracious
covenant
and
promise
to
bestow
eternal
happiness
:
Col.
1.
12.
with
13.
14.
So
the
main
business
of
the
day
of
Gods
righteous
judgement
,
at
least
that
piece
of
it
wherein
the
comfort
of
believers
doth
chiefly
lye
,
shall
be
in
the
Lords
judicial
accepting
,
and
publick
declaring
that
the
persecuted
Godly
(
whom
wicked
men
did
judge
the
scum
and
off-scouring
of
the
world
,
1
Cor.
4.
13.
)
are
worthy
,
fit
and
meet
to
reign
with
him
for
ever
.
Which
gracious
acceptation
of
his
,
though
it
be
really
past
,
Eph.
1.
6.
and
intimated
to
their
own
consciences
here
on
earth
,
1
Joh.
3.
19.
yet
the
publick
manifestation
of
it
,
in
the
view
of
Angels
,
devils
and
reprobates
,
is
reserved
until
that
day
,
and
shall
be
then
performed
;
for
,
he
sheweth
that
the
end
and
event
of
the
righteous
judgement
of
God
,
is
,
that
they
may
be
counted
judicially
accepted
,
and
declared
worthy
and
meet
for
the
Kingdom
of
God
.
Now
he
accounteth
and
declareth
none
meet
for
it
but
those
who
are
made
meet
.
7.
As
the
Kingdom
of
Heaven
and
glory
is
worthy
to
be
suffered
for
,
and
will
be
so
esteemed
of
by
all
them
who
shall
one
day
be
counted
worthy
of
it
and
meet
for
it
;
So
such
ill
will
hath
Satan
that
any
should
enjoy
that
Kingdom
which
he
himself
hath
irrecoverably
lost
,
2
Pet.
2.
4.
and
such
is
the
hatred
of
wicked
men
,
though
not
to
Heaven
it self
,
yet
,
to
the
way
of
faith
and
obedience
which
leadeth
to
it
,
that
there
is
none
who
entreth
that
way
,
who
may
not
expect
the
utmost
of
Satans
and
wicked
mens
malice
to
pursue
them
in
it
,
and
that
mainly
because
they
walk
in
that
way
,
whatever
be
those
other
pretexts
which
their
persecutors
may
hold
out
,
2
Tim.
2.
9.
For
,
he
affirms
they
did
suffer
for
the
Kingdom
of
God
,
and
makes
that
an
evidence
that
they
shall
be
accounted
meet
for
it
:
for
which
ye
also
suffer
,
saith
he
.
Ver.
6.
Seeing
it
is
a
righteous
thing
with
God
to
recompence
tribulation
to
them
that
trouble
you
.
7.
And
to
you
who
are
troubled
,
rest
with
us
—
He
doth
here
prove
that
their
patient
suffering
of
injuries
from
men
was
an
infallible
proof
of
the
righteous
judgement
of
God
,
and
that
the
event
thereof
shall
be
such
to
Christian
sufferers
as
he
hath
presently
affirmed
;
and
that
because
it
is
a
righteous
thing
with
God
,
or
,
a
thing
that
his
most
righteous
nature
did
oblige
him
to
,
even
to
recompence
and
repay
trouble
unto
all
such
as
did
unjustly
persecute
and
trouble
them
for
righteousness
sake
,
v.
6.
and
to
recompence
and
bestow
rest
from
all
trouble
and
labour
to
those
who
are
put
to
trouble
and
hardship
by
men
for
love
to
their
duty
;
and
that
with
us
,
to
wit
,
with
the
Apostles
and
others
;
whereby
he
doth
not
only
commend
this
excellent
rest
unto
them
,
as
being
a
rest
with
such
,
but
doth
also
shew
them
that
he
did
not
now
speak
of
a
thing
uncertain
,
but
what
he
had
the
faith
of
as
to
his
own
particular
.
And
whereas
he
saith
that
Gods
righteous
nature
doth
no
less
bind
him
to
this
than
to
the
former
,
The
meaning
is
not
as
if
this
blessed
rest
had
been
merited
by
them
,
as
trouble
and
torment
was
by
their
persecutors
,
Rom.
6.
23.
but
because
Christ
had
merited
this
rest
for
them
,
Rom.
3.
26.
and
God
of
free
grace
had
obliged
himself
to
bestow
this
rest
upon
them
,
Matth.
5.
11
,
12.
and
therefore
it
is
a
righteous
thing
with
God
to
recompence
it
to
them
,
as
righteousness
is
taken
elsewhere
for
his
faithfulness
in
keeping
promise
,
see
Psal.
143.
1.
1
John
1.
9.
From
all
which
he
doth
leave
it
unto
them
to
gather
,
that
seeing
this
recompence
was
not
given
now
,
but
all
things
were
almost
contrary
,
there
could
be
no
surer
demonstration
of
a
day
coming
wherein
the
Lord
in
righteousness
shall
give
it
to
the
full
,
which
he
doth
here
intend
to
prove
.
Doct.
1.
Whatever
is
righteous
with
God
,
and
judged
so
by
him
,
shall
undoubtedly
come
to
pass
,
and
therefore
though
for
the
time
truth
may
fall
in
the
streets
,
and
equity
cannot
enter
,
Isa.
59.
14.
yet
either
now
or
afterwards
judgement
shall
return
unto
righteousness
,
and
the
cause
which
is
accounted
righteous
with
God
shall
have
the
upper
hand
:
for
,
his
scope
is
to
prove
that
there
shall
be
a
day
of
Gods
righteous
judgement
,
because
it
is
a
righteous
thing
with
God
that
it
should
be
so
even
to
recompence
trouble
,
&c.
2.
It
is
the
ordinary
lot
of
the
Lords
people
,
and
a
thing
which
the
Lord
would
have
them
undoubtedly
to
expect
,
to
meet
with
an
unjust
measure
,
and
unrighteous
sentence
from
the
judgement-seats
of
men
,
who
do
usually
,
either
through
blindness
of
judgement
,
Act.
3.
17.
or
perverseness
of
will
,
Zech.
7.
9.
with
11.
condemn
the
innocent
and
absolve
the
guilty
;
for
,
while
he
saith
that
the
rendering
unto
every
man
his
due
is
a
righteous
thing
with
God
,
he
secretly
implyeth
that
the
doing
so
much
is
not
often
judged
righteous
by
men
.
3.
The
Lord
alloweth
his
persecuted
people
to
comfort
themselves
under
their
saddest
sufferings
from
the
faith
of
this
,
that
the
Lord
shall
,
either
now
or
afterwards
,
one
time
or
other
,
reckon
in
wrath
and
strictest
justice
with
their
obstinate
and
Godless
persecutors
.
And
therefore
the
Lords
people
may
and
should
comfort
themselves
,
and
rejoice
in
the
approaching
ruine
of
their
enemies
,
though
not
as
it
is
their
misery
,
Job
31.
29.
yet
as
the
necessary
result
of
their
ruine
is
Gods
glory
,
Psal.
59.
13.
and
as
it
shall
be
made
thereby
evident
that
God
hath
owned
the
righteous
quarrel
for
which
the
Godly
suffer
,
Psal.
58.
10
,
11.
and
as
their
rest
from
trouble
shall
necessarily
go
along
with
the
ruine
of
their
enemies
;
For
,
in
order
to
their
comfort
under
persecution
,
he
doth
mind
them
of
that
recompence
of
trouble
which
was
to
come
upon
their
godless
persecutors
.
Seeing
it
is
a
righteous
thing
,
saith
he
,
to
recompence
trouble
unto
them
who
trouble
you
.
4.
Though
some
,
who
for
the
present
are
most
godless
persecutors
may
afterwards
turn
to
God
and
obtain
mercy
,
1
Tim.
1.
13.
in
which
ca●e
the
stroke
of
divine
justice
,
due
to
such
,
hath
lighted
upon
Christ
the
surety
,
Isa.
53.
5.
Yet
as
the
most
part
of
cruel
persecutors
do
persist
impenitent
,
so
the
heaviest
dint
of
divine
vengeance
shall
undoubtedly
fall
on
such
in
the
day
of
Gods
most
righteous
judgement
;
for
,
while
he
mentioneth
only
persecutors
,
here
,
as
those
upon
whom
God
is
bound
in
righteousness
to
execute
judgement
,
he
implyeth
that
many
of
such
shall
dye
without
mercy
,
and
shall
be
most
severely
judged
at
the
last
day
:
to
recompence
trouble
unto
them
that
trouble
you
,
saith
he
.
5.
The
righteous
judgement
of
God
may
be
seen
,
not
only
in
his
causing
wrath
and
vengeance
to
follow
where
sin
hath
gone
before
;
but
also
,
and
mainly
,
in
the
nature
and
kind
of
those
judgements
which
he
doth
inflict
;
in
so
far
,
that
,
in
some
respects
,
they
answer
and
are
suitable
unto
the
sin
for
which
they
are
inflicted
,
so
that
wicked
men
may
in
their
sin
foresee
their
stroke
,
and
in
their
stroke
may
read
the
sin
for
which
they
are
stricken
:
Jude
.
1.
7.
For
,
he
doth
make
it
a
righteous
thing
with
God
,
not
only
to
inflict
judgement
for
sin
upon
the
wicked
,
but
also
such
judgements
as
are
most
suitable
to
their
sin
,
even
to
recompence
trouble
unto
them
that
trouble
you
,
saith
he
.
6.
This
present
time
is
a
time
of
trouble
,
and
not
of
rest
,
unto
the
people
of
God
.
Their
trouble
is
now
,
what
from
men
,
Mat.
10.
22.
what
from
devils
,
Eph.
6.
12.
what
from
a
body
of
sin
within
them
,
Rom.
7.
24.
what
from
their
own
consciences
,
which
,
sometimes
with
ground
,
Psal.
32.
3.
and
sometime
without
ground
,
Psal.
88.
3.
do
vex
and
trouble
them
,
and
what
from
God
himself
,
Job
.
6.
4.
who
doth
not
see
a
constant
rest
here
to
be
sitting
for
them
,
Psal.
55.
19.
But
their
rest
in
all
these
respects
shall
be
afterwards
:
For
,
while
he
saith
,
It
is
a
righteous
thing
with
God
—
to
give
the
Godly
who
are
troubled
rest
in
the
day
of
his
righteous
judgement
,
he
doth
tacitly
imply
that
they
have
not
rest
here
.
7.
The
wisdom
of
God
hath
so
contrived
the
way
of
the
elects
salvation
,
as
not
only
mercy
in
God
,
but
also
his
provoked
justice
,
is
satisfied
with
it
,
yea
and
ingaged
for
it
;
So
far
will
justice
be
from
standing
in
opposition
to
it
;
For
,
he
saith
,
It
is
a
righteous
thing
with
God
to
recompence
—
rest
unto
you
who
are
troubled
.
8.
It
addeth
much
to
the
excellency
of
that
rest
which
remaineth
unto
the
people
of
God
,
that
it
shall
not
be
enjoyed
by
one
alone
,
or
some
few
only
,
but
all
the
Saints
,
from
the
most
eminent
unto
the
meanest
,
shall
be
compartners
in
it
,
in
so
far
as
,
though
the
glory
of
all
shall
be
derived
immediately
from
God
,
1
Cor.
15
—
28.
yet
the
presence
of
all
the
glorified
Saints
shall
make
their
glory
the
more
desirable
,
and
the
joynt
concurrence
of
them
all
in
one
and
the
same
song
of
praise
to
God
and
the
Lamb
,
Rev.
7.
9
,
10.
shall
doubtless
,
by
reason
of
the
concord
and
harmony
flowing
from
it
,
make
their
song
the
sweeter
;
for
,
he
commendeth
this
excellent
rest
from
this
,
that
the
Apostles
,
Prophets
,
and
such
eminent
Saints
as
they
should
share
with
them
,
and
they
with
those
in
that
rest
:
and
to
you
who
are
troubled
rest
with
us
,
saith
he
.
Ver.
—
7.
When
the
Lord
Jesus
shall
be
revealed
from
Heaven
with
his
mighty
Angels
.
8.
In
flaming
fire
,
—
The
Apostle
doth
here
enter
a
second
ground
of
consolation
,
or
rather
enlarge
and
clear
the
former
,
while
he
condescendeth
upon
the
day
wherein
the
forementioned
retribution
shall
be
made
,
to
wit
,
the
day
appointed
for
the
last
judgement
;
and
thence
doth
take
occasion
,
for
the
greater
comfort
of
the
persecuted
Godly
and
terrour
of
their
Godless
persecutors
,
to
describe
that
day
,
first
,
from
the
glorious
manner
of
Christs
coming
to
judgement
on
it
,
set
forth
in
three
expressions
:
first
,
he
shall
be
revealed
from
Heaven
,
his
glorious
humane
nature
,
for
the
time
contained
and
hid
from
us
in
the
Heaven
,
Act.
3.
21.
shall
then
appear
to
our
eyes
and
senses
,
Rev.
1.
7.
and
not
only
appear
,
but
also
locally
descend
unto
the
aire
,
1
Thes.
4.
16.
from
the
highest
Heavens
to
which
he
once
ascended
,
Eph.
4.
10.
Secondly
,
He
shall
come
accompanied
with
a
glorious
train
and
re●inue
of
a
thousand
times
ten
thousands
(
Jude
v.
14.
)
of
the
blessed
Angels
,
here
called
mighty
,
to
shew
that
they
shall
be
fitted
for
their
work
wherein
they
will
be
then
employed
,
and
,
more
particularly
,
to
gather
the
elect
,
Matth.
24.
31.
and
to
execute
his
terrible
sentence
against
the
reprobate
,
Matth.
13.
41.
This
is
contained
v.
—
7.
Thirdly
,
he
shall
come
in
flaming
fire
,
by
which
the
Heavens
and
earth
which
now
are
,
shall
be
dissolved
and
burnt
up
,
2
Pet.
3.
10
,
12.
and
damned
reprobates
shall
be
tormented
,
Heb.
10.
27.
Doct.
1.
Though
the
souls
of
believers
are
at
death
made
perfect
in
holiness
,
Heb.
12.
—
23.
yet
their
happiness
is
not
then
compleat
,
nor
before
the
end
of
time
in
the
day
of
Gods
righteous
judgement
;
in
so
far
as
their
bodies
shall
lye
dissolved
in
the
grave
until
then
,
Job
19.
26
,
27.
and
then
being
raised
in
glory
they
shall
be
united
unto
their
souls
,
Joh.
5.
28
,
29.
and
the
whole
man
perfectly
and
unchangeably
blessed
,
1
Thes.
4.
17
,
18.
The
Lord
having
so
provided
,
that
neither
our
forerunners
without
us
,
nor
we
without
our
after-comers
,
shall
be
compleatly
glorified
;
but
the
head-stone
of
glory
being
put
upon
all
at
once
,
the
glorifying
of
Christ
in
them
,
and
of
them
in
Christ
,
may
be
the
more
solemn
and
glorious
:
for
,
he
sheweth
that
the
recompence
of
rest
will
be
when
the
Lord
Jesus
shall
be
revealed
,
&c.
and
not
until
them
.
2.
It
may
contribute
not
a
little
to
the
comfort
and
encouragement
of
Christian
sufferers
,
and
the
terrour
of
their
Godless
Persecutors
,
to
know
not
only
that
a
day
of
general
Judgement
shall
be
,
but
also
that
in
that
day
the
Lord
Jesus
shall
be
Judge
;
even
he
,
for
whom
the
Godly
suffered
,
Act.
5.
41.
who
gave
himself
to
death
that
he
might
save
them
,
Ephes.
5.
25
,
26
,
27.
who
is
their
head
,
Ephes.
1.
22.
their
husband
,
2
Cor.
11.
2.
their
dearest
friend
,
Cant.
5.
16.
and
therefore
he
cannot
choose
but
pass
a
favourable
sentence
on
them
;
and
it
is
he
whom
wicked
men
despised
,
Isa.
53.
3.
whose
gracious
offers
they
rejected
,
Matth.
23.
37.
whose
servants
,
friends
and
followers
they
set
at
nought
and
persecuted
,
Gal.
4.
29.
and
therefore
there
can
be
none
whose
terrible
sentence
they
have
more
reason
to
fear
than
his
:
for
,
in
order
to
the
main
scope
,
which
is
to
comfort
the
persecuted
Godly
,
and
,
as
a
mean
subservient
thereto
,
to
terrifie
their
Godless
Persecutors
,
he
sheweth
that
Christ
shall
be
the
Judge
.
When
the
Lord
Jesus
shall
be
revealed
,
&c.
saith
he
.
3.
Though
there
be
much
revealed
,
preached
and
m●de
known
of
Christ
,
2
Tim.
4.
17.
yet
he
remaineth
obscure
and
hid
.
The
wicked
do
not
know
him
at
all
,
as
not
believing
the
truth
of
what
they
hear
concerning
him
,
Isa.
53.
1.
until
they
see
it
to
their
own
unspeakable
sorrow
and
grief
,
Rev.
1.
7.
yea
and
even
the
Godly
do
but
know
in
part
,
1
Cor.
13.
9.
and
cannot
comprehend
,
by
faith
and
at
a
distance
,
the
hundredth
part
of
that
excellency
and
beautiful
glory
which
they
shall
find
him
adorned
with
when
they
shall
see
him
face
to
face
,
1
Cor.
13.
12.
Besides
that
his
bodily
presence
is
,
for
the
time
,
kept
up
from
their
eyes
,
the
curtain
of
the
highest
Heavens
being
interposed
betwixt
them
and
that
glorious
sight
.
For
,
while
he
saith
,
the
Lord
Jesus
shall
be
then
revealed
,
it
is
implyed
that
until
then
he
is
in
a
manner
hid
.
4.
It
may
also
contribute
much
to
the
comfort
of
the
Godly
,
and
terrour
of
the
wicked
,
that
Jesus
Christ
,
the
Judge
,
shall
come
,
not
in
a
state
of
humiliation
,
as
he
did
at
the
first
,
when
his
divine
glory
was
so
much
covered
over
with
the
vail
of
humane
(
though
sinless
,
Heb.
4.
15.
)
infirmities
,
that
a
natural
eye
could
see
no
beauty
in
him
for
which
it
should
either
desire
him
or
fear
him
;
Isa.
53.
2.
But
he
shall
come
as
an
exalted
King
,
accompanyed
with
a
glorious
train
of
mighty
Angels
to
execute
what
sentence
shall
be
passed
;
from
whom
as
the
Godly
can
expect
nothing
but
favourable
dealing
,
as
from
their
dearest
friends
,
their
fellow
servants
,
Rev.
22.
9.
and
those
who
are
employed
by
Christ
the
Judge
to
bring
about
the
good
of
the
Elect
,
and
,
in
a
manner
,
to
serve
them
while
they
are
here
on
earth
,
Heb.
1.
14.
So
the
wicked
can
expect
nothing
but
the
certain
and
summary
execution
of
their
dreadful
sentence
from
those
blessed
creatures
,
designed
executioners
for
that
very
thing
,
whom
the
damned
reprobates
cannot
resist
,
they
are
so
mighty
and
strong
,
Psal.
103.
20.
nor
flee
from
,
they
are
so
swift
,
Isa.
6.
2.
nor
move
with
flattery
and
requests
,
they
are
so
true
unto
their
trust
;
Psal.
103.
21.
For
,
in
order
to
the
comfort
of
the
one
and
terrour
of
the
other
,
he
sheweth
how
Christ
shall
come
accompanied
with
a
glorious
train
of
mighty
Angels
.
5.
Even
those
things
which
are
in
themselves
most
terrible
,
and
shall
be
so
to
Godless
reprobates
at
Christs
second
coming
,
have
in
them
matter
of
comfort
and
encouragement
unto
the
Godly
;
and
,
in
particular
,
those
very
flames
which
shall
put
those
Heavens
and
Earth
,
which
now
are
,
all
in
a
blaze
,
and
,
consequently
,
shall
prove
a
most
terrible
and
sadning
sight
unto
the
wicked
,
when
all
their
delightsome
Idols
are
burnt
up
and
destroyed
before
their
eyes
,
and
that
flame
of
fiery
wrath
then
kindled
shall
devour
themselves
unto
all
eternity
;
even
those
terrible
flames
shall
be
a
comfortable
sight
unto
the
Godly
,
yea
and
the
fore-thoughts
of
them
may
and
should
yield
comfort
to
them
under
their
present
trouble
,
as
knowing
that
the
more
terrible
that
judgement
is
,
which
doth
remain
for
their
adversaries
,
the
more
are
they
both
in
their
persons
and
cause
,
owned
by
the
Lord
,
for
clearing
whereof
he
will
give
such
evident
proofs
of
his
wrath
against
all
who
will
not
favour
them
as
he
doth
;
for
,
in
order
to
their
comfort
,
he
sheweth
that
Jesus
the
Lord
shall
be
revealed
in
—
flaming
fire
.
Ver.
—
8.
Taking
vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
.
He
describeth
the
day
of
Judgement
,
secondly
,
from
a
twofold
end
of
Christs
coming
on
it
,
and
joyntly
cleareth
that
two-fold
retribution
spoken
of
v.
6
,
7
—
The
first
end
relateth
to
the
wicked
;
he
shall
come
to
take
vengeance
on
them
,
that
is
,
to
proceed
against
them
,
as
a
wrathful
judge
,
with
all
extremity
,
and
without
any
mixture
of
mercy
,
for
vengeance
signifieth
a
wrathful
retribution
of
evil
;
and
those
upon
whom
he
shall
take
vengeance
are
of
two
sorts
,
1.
All
those
,
whether
Pagans
or
profest
Christians
,
who
know
not
God
,
and
are
ignorant
of
what
may
,
and
is
necessary
in
order
to
salvation
to
be
known
of
him
.
2.
All
those
among
Christians
,
who
though
they
have
some
knowledge
of
Gospel-truths
,
yet
,
do
not
yield
that
subjection
and
obedience
thereunto
,
which
is
enjoyned
by
it
;
The
greatness
of
which
sin
of
disobedience
to
the
Gospel
is
hinted
at
in
this
,
that
the
Gospel
is
here
called
the
Gospel
of
our
Lord
Jesus
Christ
,
that
is
,
a
doctrine
which
he
hath
revealed
,
and
which
treateth
of
him
,
and
the
way
of
acquiring
a
right
unto
him
,
and
to
life
eternal
through
him
.
So
that
to
slight
and
disobey
the
Gospel
is
to
slight
Jesus
Christ
,
with
all
the
good
things
purchased
by
him
.
Doct.
1.
Men
,
by
living
in
their
ignorance
of
God
and
disobedience
to
the
Gospel
,
do
not
only
wrong
themselves
and
are
indeed
greatest
enemies
to
their
own
mercies
,
but
do
also
injure
the
Lord
,
and
what
in
them
lyeth
do
put
an
affront
upon
him
,
as
if
the
knowledge
of
God
were
not
worth
the
pains
,
and
as
if
Christ
had
put
himself
to
unnecessary
travel
for
purchasing
life
and
salvation
to
sinners
,
the
offer
whereof
they
refused
to
accept
and
embrace
;
for
,
while
he
saith
,
the
Lord
Christ
will
take
vengeance
on
them
that
know
not
God
,
and
obey
not
the
Gospel
,
it
is
implyed
that
there
is
a
wrong
and
injury
offered
to
God
in
their
ignorance
and
disobedience
,
for
which
he
will
avenge
himself
upon
them
.
2.
As
Gods
vindictive
justice
shall
seize
upon
others
besides
bloody
persecutors
,
in
the
great
day
,
even
upon
all
who
know
not
God
and
obey
not
the
Gospel
;
So
it
shall
prove
no
comfort
at
all
unto
damned
reprobates
that
an
innumerable
multitude
shall
be
damned
with
them
,
but
rather
augment
their
torment
and
horrour
;
for
,
he
sheweth
that
the
Lord
will
take
vengeance
,
not
only
upon
avowed
persecutors
,
of
whom
he
spoke
before
,
v.
6.
but
also
upon
all
that
know
not
God
,
and
obey
not
the
Gospel
,
and
this
to
increase
terrour
to
those
cruel
persecutors
,
who
shall
much
less
escape
.
3.
Though
there
be
a
great
difference
betwixt
Law
and
Gospel
,
the
former
only
commanding
,
the
latter
also
holding
forth
promised
furniture
and
strength
for
enabling
us
to
obey
,
the
former
admitting
of
no
less
than
perfect
obedience
,
Gal.
3.
10.
and
personal
satisfaction
for
our
disobedience
,
Gen.
2.
17.
the
latter
accepting
sincerity
instead
of
perfection
,
Mat.
25.
21.
and
satisfaction
by
a
cautioner
instead
of
our
own
,
2
Cor.
5.
21.
Yet
there
is
no
such
difference
betwixt
them
as
if
the
Law
only
did
command
and
the
Gospel
only
promise
.
No
,
The
Gospel
hath
its
own
commands
as
well
as
the
Law
,
yea
commandeth
the
same
things
which
the
Law
commandeth
,
with
respect
had
to
the
forementioned
differences
and
others
of
that
kind
;
for
,
while
he
speaketh
of
them
that
obey
not
the
Gospel
,
it
is
implyed
that
the
Gospel
doth
command
and
enjoyn
.
4.
The
Lords
will
is
not
the
only
cause
of
the
reprobates
condemnation
,
he
condemneth
none
but
for
their
sin
,
and
those
whose
ignorance
and
disobedience
have
first
procured
their
condemnation
;
so
that
the
very
consciences
of
most
Godless
reprobates
shall
be
made
to
subscribe
to
their
own
condemnation
as
most
equitable
and
just
:
for
,
he
pointeth
at
their
ignorance
and
disobedience
as
cause
of
their
condemnation
,
while
he
saith
,
the
Lord
Christ
will
take
vengeance
on
them
who
know
not
God
and
obey
not
the
Gospel
.
5.
Suppose
a
man
might
know
very
much
,
yea
and
obey
the
Law
unto
the
utmost
of
what
his
abilities
can
reach
,
yet
if
he
do
not
obey
the
Gospel
,
and
,
more
especially
,
that
great
command
of
the
Gospel
to
believe
and
accept
an
offered
Saviour
,
1
Job
.
3.
23.
he
cannot
be
saved
,
The
least
sin
which
ever
he
committed
will
be
,
in
that
case
,
of
it self
sufficient
to
condemn
him
;
for
,
so
much
is
clear
,
while
it
is
said
,
Christ
will
take
vengeance
on
them
who
obey
not
the
Gospel
,
whatever
be
their
knowledge
,
obedience
or
disobedience
otherwayes
.
Ver.
9.
Who
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
.
He
doth
here
set
forth
the
terrour
of
that
vengeance
which
shall
be
then
inflicted
upon
the
ignorant
and
disobedient
,
first
,
from
the
kind
of
it
,
it
shall
not
be
an
ordinary
loss
,
but
a
destruction
both
of
soul
and
body
,
from
which
there
shall
be
no
escaping
,
1
T●es.
5.
—
3.
and
yet
not
an
utter
abolishing
of
their
nature
and
being
,
as
the
destruction
of
beasts
is
,
but
of
their
well-being
and
joy
,
as
the
destruction
of
the
fallen
Angels
was
,
Jude
v.
6
,
7.
and
therefore
it
is
set
forth
,
next
,
from
the
continuance
of
it
.
It
s●all
be
eternal
.
The
word
signifieth
properly
a
thing
alwayes
existing
and
never
ending
.
They
shall
still
be
dying
an
immortal
death
and
yet
never
dead
.
3.
From
the
great
loss
which
they
shall
sustain
by
this
destruction
.
They
shall
never
behold
the
Lords
gracious
presence
but
be
banished
from
it
unto
all
eternity
:
or
rather
the
efficient
cause
or
mean
of
this
destruction
is
hereby
pointed
at
,
The
very
presence
of
Christ
the
Judge
shall
torment
them
,
and
his
infinite
glorious
power
drive
them
away
,
as
unworthy
to
stand
in
his
sight
,
to
the
place
of
torment
prepared
for
them
,
and
shall
perpetuate
their
torment
by
upholding
them
in
their
being
under
it
.
Doct.
1.
Though
there
be
degrees
of
torment
among
the
damned
in
Hell
,
Matth.
11.
22.
yet
the
pain
and
torment
of
all
shall
agree
in
those
;
The
total
destruction
of
their
well-being
and
joy
,
the
eternity
of
that
destruction
,
and
an
utter
estrangement
from
any
mixture
of
comfort
,
and
from
Gods
presence
the
fountain
from
whence
comfort
doth
flow
;
for
,
he
saith
,
that
,
not
only
avowed
persecutors
,
but
all
the
ignorant
and
disobedient
,
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
.
2.
When
the
ransom
for
sin
payed
by
Christ
is
not
embraced
,
there
is
no
remedy
but
the
sinner
himself
must
undergoe
the
stroke
of
divine
justice
for
those
sins
which
he
hath
committed
;
for
,
those
who
obey
not
the
Gospel
by
accepting
an
offered
ransome
shall
be
punished
with
everlasting
destruction
.
3.
As
divine
justice
will
never
cease
to
pursue
the
damned
sinner
until
compleat
satisfaction
be
given
for
all
his
sins
;
So
the
wrong
done
against
an
infinite
God
by
sin
is
such
,
that
damned
sinners
,
notwithstanding
all
the
torture
and
torment
both
in
soul
and
body
that
they
can
endure
,
shall
never
be
able
unto
all
eternity
to
satisfie
for
it
:
for
,
saith
he
,
they
shall
be
punished
with
everlasting
destruction
,
Their
debt
will
never
be
payed
,
and
they
shall
not
come
out
of
prison
until
they
pay
the
uttermost
farthing
,
Matth.
5.
26.
Doct.
4.
Though
the
consciences
of
Godless
reprobates
are
now
,
for
the
most
part
,
dead
and
seared
,
Eph.
4.
19.
yet
when
Christ
the
Judge
shall
come
to
reckon
with
them
,
their
consciences
shall
be
so
vigorous
,
quick
and
lively
,
that
being
convicted
and
condemned
by
their
own
consciences
already
,
they
shall
not
endure
to
behold
the
presence
of
Christ
the
Judge
;
for
,
the
very
presence
of
Christ
the
Judge
shall
torment
them
,
which
could
not
be
,
if
their
own
consciences
did
not
convince
them
and
powerfully
check
them
for
their
many
by-past
injuries
done
to
him
.
They
shall
be
punished
from
the
presence
of
the
Lord
,
saith
he
.
5.
Though
the
sentence
pronounced
against
wicked
men
by
their
own
consciences
now
is
not
presently
executed
,
and
so
the
less
feared
by
them
,
Eccles.
8.
11.
yet
no
sooner
shall
they
pass
sentence
in
the
great
day
,
or
rather
second
the
sentence
which
will
be
passed
against
them
by
Christ
the
Judge
,
but
presently
and
without
delay
the
glorious
power
of
their
Judge
,
by
the
Ministry
of
his
mighty
Angels
,
will
cause
the
sentence
quickly
and
without
the
least
reprive
be
put
in
execution
;
so
that
in
all
probability
there
shall
be
no
long
process
,
but
a
quick
and
suddain
dispatch
:
for
,
no
sooner
shall
Christs
presence
,
meeting
with
their
self-condemning
consciences
,
begin
to
torment
them
,
but
as
soon
his
glorious
power
shall
be
employed
to
accomplish
and
continue
their
torment
.
They
shall
be
punished
—
from
the
presence
of
the
Lord
and
from
his
glorious
power
,
to
wit
,
joyntly
and
without
intermission
.
Ver.
10.
When
he
shall
come
to
be
glorified
in
his
Saints
,
and
to
be
admired
in
all
them
that
believe
(
because
our
testimony
among
you
was
believed
)
in
that
day
.
Here
is
the
second
end
of
Christs
coming
,
and
it
relateth
to
the
Godly
,
called
here
,
1.
Saints
,
strictly
taken
for
those
who
are
inherently
holy
,
and
real
students
of
,
and
proficients
in
that
sanctification
which
is
described
upon
1
Thes.
4.
3.
next
,
believers
,
who
are
endued
with
the
grace
of
saving
faith
,
described
1
Thes.
1.
3.
and
all
such
believers
,
and
no
doubt
all
such
Saints
also
,
are
to
share
in
the
end
of
Christs
coming
here
mentioned
,
which
is
to
be
glorified
in
them
,
that
is
,
to
put
such
a
glory
upon
them
(
both
in
soul
,
Matth.
22.
30.
and
body
,
Phil.
3.
21.
)
as
he
himself
shall
be
thereby
glorified
:
not
only
shall
the
glorified
Saints
themselves
give
glory
to
him
,
but
the
glory
of
his
mercy
,
power
,
goodness
and
other
attributes
shall
,
in
their
glory
,
be
made
manifest
unto
all
the
world
,
upon
occasion
whereof
the
glorified
Angels
also
shall
glorifie
him
.
The
Apostle
adds
that
Christ
the
Judge
shall
also
be
admired
in
them
,
that
is
,
shall
put
such
glory
on
them
as
never
was
expected
,
neither
by
themselves
or
others
,
Isa.
64.
4.
and
therefore
it
shall
be
admired
by
all
beholders
,
and
the
mercy
,
power
and
grace
of
Christ
,
the
bestower
,
shall
be
admired
and
wondered
at
much
more
.
Only
the
Apostle
having
first
,
as
it
were
at
the
by
and
in
a
parenthesis
,
applyed
this
general
ground
of
consolation
to
them
in
particular
,
by
giving
a
reason
for
his
so
doing
,
to
wit
,
because
they
had
believed
and
given
credit
unto
the
doctrine
of
the
Gospel
,
to
the
truth
whereof
he
and
his
associates
had
given
testimony
,
he
doth
,
in
the
end
of
the
verse
again
repeat
the
time
when
this
shall
be
,
to
wit
,
in
that
day
of
Christs
second
coming
,
and
not
until
then
,
hereby
to
put
a
stop
to
their
precipitancy
in
hastening
too
much
after
it
.
Doct.
1.
Jesus
Christ
the
Judge
shall
not
be
so
much
transported
with
rage
and
fury
against
the
wicked
,
in
the
day
of
general
judgement
,
as
to
make
him
forget
his
tender
mercies
unto
the
Godly
;
he
knoweth
how
to
make
the
same
day
the
greatest
for
terrour
unto
his
foes
,
and
yet
the
greatest
for
Joy
unto
his
friends
;
for
,
Paul
sheweth
that
he
shall
take
vengeance
upon
the
one
,
and
be
glorified
in
the
other
,
both
in
one
day
;
when
he
shall
come
to
be
glorified
in
his
saints
.
Yea
,
2.
The
great
errand
of
Christs
coming
to
general
Judgement
is
not
so
much
to
render
vengeance
unto
the
wicked
,
as
to
glorifie
and
save
the
Godly
,
the
former
being
in
some
respect
but
as
a
mean
to
set
forth
the
glory
and
solemnity
of
the
latter
,
Rom.
9.
22
,
23.
for
looking
narrowly
to
the
Text
,
we
find
that
Christ
doth
take
vengeance
as
it
were
but
in
the
by
,
when
he
shall
come
,
as
it
were
of
purpose
,
to
put
glory
on
his
people
.
Taking
vengeance
on
them
that
know
not
God
,
saith
he
,
v.
8.
when
he
shall
come
to
be
glorified
in
his
Saints
.
3.
The
rest
remaining
to
the
now
afflicted
and
troubled
people
of
God
is
a
glorious
rest
,
and
therefore
not
a
total
cessation
from
all
action
and
duty
,
as
lifeless
stones
,
(
that
rest
should
have
no
glory
in
it
,
)
but
from
the
sin
,
infirmities
and
misery
with
which
they
are
encompassed
and
attended
now
in
the
way
of
duty
,
and
from
all
such
duty
as
implyeth
any
want
or
imperfection
in
the
performer
;
otherwise
their
rest
were
not
compleatly
glorious
;
for
,
Paul
exponing
and
clearing
the
rest
which
was
promised
,
v.
7.
saith
,
he
shall
come
to
be
glorified
in
his
saints
.
4.
Though
the
glory
of
Christ
the
Judge
will
be
ser
forth
,
to
the
admiration
of
all
beholders
,
in
the
pouring
forth
of
his
wrath
and
vengeance
upon
Godless
reprobates
,
his
proud
and
obstinate
enemies
;
yet
his
glory
will
be
incomparably
more
and
more
admired
in
his
putting
glory
upon
the
Elect
,
in
so
far
as
the
reprobate
shall
receive
but
what
they
deserve
,
but
as
for
the
Elect
,
besides
the
wonderful
change
which
shall
be
wrought
in
them
,
the
glory
put
upon
them
shall
be
without
,
yea
and
contrary
to
their
deserving
;
for
,
Paul
saith
,
he
shall
come
to
be
glorified
and
admired
in
his
saints
,
as
if
his
glory
to
be
had
in
judging
reprobates
were
no
glory
being
compared
with
that
.
5.
There
is
such
a
necessary
connexion
betwixt
the
glory
of
Christ
,
and
the
glory
wherewith
the
Elect
shall
be
glorified
in
Heaven
,
that
the
former
is
the
result
of
the
latter
.
Christ
the
head
is
glorified
in
that
glory
which
he
himself
hath
procured
for
,
2
Tim.
1.
10.
and
shall
bestow
upon
his
members
,
2
Tim.
4.
8.
and
therefore
we
neither
need
nor
should
separate
Gods
glory
from
our
own
salvation
,
but
are
to
seek
the
latter
jointly
with
,
and
in
subordination
to
the
former
;
for
,
Paul
sheweth
that
Christ
shall
be
glorified
in
their
glory
.
When
he
shall
come
to
be
glorified
in
his
saints
.
6.
Though
there
be
much
foretold
in
Scripture
of
the
glory
which
shall
be
put
upon
the
Lords
people
in
the
last
day
,
1
Joh.
3.
2.
yet
that
which
is
revealed
to
that
purpose
is
so
little
believed
,
Mark
9.
24.
and
cometh
so
far
short
of
that
height
of
glory
wherewith
they
shall
be
then
adorned
and
crowned
,
that
Heaven
and
happiness
shall
be
a
far
other
thing
than
ever
entered
in
the
heart
,
not
only
of
natural
men
,
but
also
of
the
Godly
themselves
,
to
think
upon
:
for
,
therefore
the
first
sight
of
it
shall
strike
them
with
admiration
,
as
at
a
thing
beyond
their
expectation
and
hope
,
he
shall
come
to
be
admired
,
saith
he
.
7.
As
Heaven
and
glory
shall
be
enjoyed
only
by
believers
and
Saints
;
So
all
those
are
Saints
who
are
believers
,
and
all
are
believers
who
are
saints
;
there
being
an
inseparable
connexion
betwixt
saving
faith
and
inherent
holiness
,
as
betwixt
a
necessary
cause
and
the
effect
which
floweth
from
it
:
for
,
he
putteth
the
saints
and
them
that
believe
the
one
for
the
other
,
and
sheweth
that
glory
is
the
portion
of
such
only
;
to
be
glorified
in
his
saints
,
and
admired
in
all
them
that
believe
.
8.
Though
there
be
degrees
of
glory
in
Heaven
,
Dan.
12.
3.
yet
the
meanest
believer
shall
enjoy
so
much
,
as
the
most
enlarged
heart
cannot
once
imagine
or
comprehend
while
we
are
here
;
for
,
Paul
saith
,
he
will
be
admired
in
all
them
that
believe
,
even
the
meanest
believer
not
excepted
.
9.
Our
choicest
comforts
,
while
we
are
here
on
earth
,
consist
in
those
things
which
we
have
not
in
hand
,
but
shall
enjoy
hereafter
;
and
therefore
the
more
we
exercise
our
faith
and
patience
,
our
comforts
will
prove
the
more
satisfying
and
lively
:
for
,
he
shews
that
the
great
and
good
things
,
which
are
here
spoken
of
in
order
to
their
comfort
,
shall
not
be
performed
before
the
last
day
,
to
be
admired
,
saith
he
,
in
all
them
that
believe
—
in
that
day
.
10.
We
are
not
bound
to
believe
any
other
doctrine
,
as
necessary
to
salvation
,
but
that
whereof
it
can
be
made
out
convincingly
that
the
Apostles
and
other
penmen
of
holy
Scripture
,
directed
infallibly
by
the
spirit
,
have
given
testimony
unto
;
for
,
saith
he
,
our
testimony
was
believed
among
you
.
11.
As
it
is
the
duty
of
Christs
Ministers
to
make
application
of
general
promises
unto
the
particular
case
of
the
Lords
people
to
whom
they
are
sent
;
So
they
should
carefully
guard
lest
they
apply
those
promises
unto
any
,
but
such
as
are
so
qualified
as
the
promise
doth
require
;
otherwise
,
they
speak
peace
to
whom
the
Lord
doth
not
speak
peace
;
for
,
the
Apostle
applyeth
the
general
comfort
unto
them
in
particular
,
having
found
them
endued
with
faith
,
that
necessary
qualification
which
is
required
in
the
person
to
whom
the
promise
doth
belong
,
because
our
testimony
was
believed
among
you
,
saith
he
.
Ver.
11.
Wherefore
also
we
pray
alwayes
for
you
,
that
our
God
would
count
you
worthy
of
this
calling
,
and
fulfil
all
the
good
pleasure
of
his
goodness
,
and
the
work
of
faith
with
power
.
In
this
and
the
following
verse
is
contained
a
fourth
ground
of
consolation
for
them
under
their
present
sufferings
,
the
summ
whereof
is
,
that
he
and
his
associates
did
earnestly
pray
to
God
on
their
behalf
,
where
(
besides
the
act
of
praying
,
and
praying
for
them
alwayes
,
of
which
,
see
upon
1
Thes.
5.
17.
)
there
is
,
first
,
the
occasion
of
their
prayer
pointed
at
in
the
word
wherefore
,
or
,
for
this
cause
,
which
relateth
to
the
foregoing
purpose
,
to
wit
,
because
Christ
was
to
come
to
be
glorified
in
believers
,
and
because
they
in
particular
were
believers
,
therefore
he
and
his
associates
did
pray
for
them
.
Next
,
there
are
the
things
prayed
for
;
first
,
That
God
,
whom
he
appropriates
to
himself
as
his
God
by
Covenant
,
would
count
them
worthy
,
or
,
judge
them
fit
and
meet
(
see
upon
v.
5.
)
for
this
calling
,
that
is
,
to
enjoy
that
glory
unto
which
they
are
called
;
for
they
were
called
already
,
and
therefore
calling
here
must
not
be
taken
for
Gods
act
in
calling
them
,
but
for
that
unto
which
they
were
called
,
even
the
Kingdom
of
God
,
spoken
of
v.
5.
Next
,
That
,
in
order
to
this
,
God
would
fulfil
,
or
fully
perform
and
accomplish
,
his
good
pleasure
concerning
them
,
that
is
,
his
eternal
purpose
of
election
,
called
usually
by
the
name
of
good
pleasure
,
Ephes.
1.
5
,
9.
and
all
his
good
pleasure
,
that
is
,
all
things
which
he
had
purposed
in
that
decree
to
bring
about
for
them
,
even
salvation
and
all
things
pre-required
to
it
.
And
it
is
called
the
good
pleasure
of
his
goodness
,
to
shew
that
nothing
but
his
own
goodness
,
and
propenseness
to
communicate
good
from
himself
to
others
,
was
the
cause
and
motive
of
that
decree
.
See
Eph.
1.
v.
4.
doct
.
7.
Thirdly
,
That
the
Lord
by
his
own
omnipotent
power
would
fulfil
,
and
,
by
fulfilling
,
preserve
,
actuate
,
increase
,
and
fortifie
the
work
of
faith
in
them
,
or
,
the
grace
of
saving
faith
with
all
its
gracious
effects
,
the
saving
graces
of
Gods
Spirit
.
Doct.
1.
As
it
is
our
duty
,
in
the
constant
course
of
our
prayers
to
God
,
to
mind
the
case
of
others
,
and
especially
of
those
who
suffer
for
truth
,
because
their
tentations
to
fall
are
strong
,
2
Tim.
4.
6
,
10
,
14
,
15.
and
the
glory
of
God
and
edification
of
the
Church
are
in
a
singular
manner
concerned
in
their
standing
,
2
Tim.
2.
10.
So
it
is
a
choice
ground
for
comfort
and
encouragement
unto
suffering
Christians
,
to
know
they
have
the
prayers
and
best
wishes
of
those
who
are
dear
to
God
,
sent
up
to
the
throne
of
grace
daily
for
them
.
The
effectual
fervent
prayer
of
a
righteous
man
availeth
much
;
Jam.
5.
—
16.
for
,
Paul
did
pray
alwayes
for
those
suffering
Thessalonians
,
and
doth
let
them
know
so
much
for
their
encouragement
,
wherefore
also
we
pray
alwayes
for
you
.
2.
As
it
is
the
duty
of
Pastors
to
pray
to
God
for
th●
Lords
people
,
as
well
as
it
is
to
preach
unto
them
;
So
the
more
a
people
do
thrive
in
grace
by
a
Ministers
pains
,
and
the
more
ground
of
confidence
is
afforded
to
him
by
their
carriage
that
it
shall
be
eternally
well
with
them
,
the
more
will
his
encouragement
be
,
and
his
engagements
the
deeper
,
to
pray
to
God
for
them
:
A
stubborn
and
graceless
people
do
prove
a
dead
and
heartless
weight
for
a
Minister
to
stand
under
,
and
to
lift
at
before
the
Lord
:
for
,
Paul
did
alwayes
pray
for
this
people
,
and
was
encouraged
thereto
from
their
growth
in
grace
,
formerly
mentioned
,
and
more
especially
from
the
evidence
he
had
of
their
eternal
well-being
,
in
their
believing
his
testimony
mentioned
v.
—
10.
and
related
unto
here
in
the
causal
particle
wherefore
.
Wherefore
also
we
pray
alwayes
for
you
.
3.
It
is
the
duty
of
those
who
have
gotten
their
interest
in
God
made
clear
,
to
improve
their
interest
in
him
and
familiarity
with
him
for
the
behove
,
not
of
themselves
alone
,
but
of
others
also
.
This
being
the
only
way
to
recompence
the
tender
bowels
of
others
to
them
,
who
employed
their
power
with
God
for
their
behove
,
when
possibly
they
themselves
were
strangers
to
him
:
for
,
Paul
improveth
his
interest
in
God
for
them
,
while
,
in
praying
to
God
on
their
behalf
,
he
calleth
him
his
God
that
our
God
,
saith
he
,
would
count
you
worthy
.
4.
As
none
are
worthy
,
fit
,
or
meet
,
for
Heaven
,
but
those
whom
the
Lord
hath
drawn
out
of
nature
to
the
state
of
grace
in
their
effectual
calling
,
seeing
no
unclean
thing
can
enter
there
;
Rev.
21.
27.
So
there
is
nothing
in
us
,
either
before
or
after
our
effectual
calling
,
which
makes
us
worthy
of
Heaven
,
or
meet
for
it
by
way
of
merit
,
but
all
our
fitness
and
worth
of
that
kind
doth
come
from
Gods
gracious
acceptation
,
his
vouchsafing
and
accounting
of
us
as
such
;
for
if
we
were
worthy
of
Heaven
,
by
our
own
merit
,
to
what
end
doth
he
pray
to
God
that
he
would
count
them
worthy
of
it
?
and
he
expresseth
Heaven
by
the
name
of
calling
,
to
shew
that
none
but
called
ones
are
worthy
of
it
,
and
fit
for
it
.
5.
As
none
shall
be
accounted
and
declared
worthy
in
the
last
day
to
enter
the
joyes
of
Heaven
,
but
those
whom
God
by
his
eternal
decree
,
and
good
pleasure
hath
appointed
for
it
;
So
the
Lord
in
that
his
eternal
decree
hath
not
appointed
Heaven
for
any
,
but
those
whom
he
hath
appointed
also
in
the
same
decree
to
make
meet
for
it
:
for
,
the
connexion
of
the
two
first
petitions
teacheth
,
both
that
Gods
good
pleasure
and
decree
is
anterior
to
their
being
accounted
worthy
,
and
that
Gods
good
pleasure
is
fulfilled
and
executed
in
Gods
counting
them
meet
and
worthy
,
and
consequently
in
his
making
them
so
.
And
fulfil
all
the
good
pleasure
of
his
goodness
.
6.
As
this
eternal
decree
of
election
is
extended
unto
more
things
than
one
,
even
to
the
salvation
of
the
elect
,
and
all
the
means
tending
to
it
;
So
it
is
in
all
respects
fully
free
,
and
had
its
rise
not
from
any
●oreseen
goodness
in
us
,
but
from
the
meer
good
will
and
goodness
of
God
;
for
,
therefore
doth
he
call
it
all
the
good
pleasure
of
his
goodness
.
7.
As
God
doth
not
accomplish
all
the
good
pleasure
o●
his
goodness
unto
the
elect
at
once
,
but
by
degrees
and
measures
until
it
be
fully
accomplished
in
glory
;
Matth.
25.
34.
So
though
no
endeavours
of
ours
could
have
any
influence
on
God
for
moving
him
to
enact
such
a
gracious
decree
in
our
favours
,
Rom.
9.
11.
yet
they
may
promove
the
execution
of
it
;
And
,
especially
,
fervent
prayer
is
a
mean
appointed
by
God
for
furthering
this
decree
to
its
full
accomplishment
:
for
,
the
Apostle
,
by
praying
unto
God
that
he
would
fulfil
all
the
good
pleasure
of
his
goodness
,
doth
intimate
the
usefulness
of
prayer
in
order
to
that
end
.
8.
As
it
is
the
grace
of
faith
,
with
all
its
gracious
effects
,
which
in
Gods
account
doth
fit
a
man
for
Heaven
;
So
faith
,
and
all
the
graces
of
Gods
spirit
flowing
from
it
,
were
resolved
on
by
God
in
that
eternal
decree
of
election
to
be
bestowed
upon
the
elect
.
And
therefore
foreseen
faith
did
no
wayes
move
the
Lord
to
elect
any
,
or
one
more
than
another
;
for
,
the
Apostle
,
condescending
upon
the
mean
how
they
may
be
accounted
,
and
consequently
made
,
worthy
by
God
,
intreateth
him
to
fulfil
the
work
of
faith
in
them
,
and
maketh
this
a
piece
of
Gods
good
pleasure
of
his
goodness
towards
them
.
and
fulfil
—
the
work
of
faith
,
saith
he
.
9.
As
the
grace
of
faith
admits
of
degrees
,
and
every
degree
of
faith
is
Gods
work
;
So
the
carrying
on
of
the
work
of
faith
,
especially
in
suffering
times
,
from
one
degree
to
another
,
is
a
task
of
such
difficulty
,
and
meeteth
with
such
opposition
from
men
,
from
devils
,
from
within
a
mans
self
,
Luke
22.
31
,
32.
that
it
is
not
only
Gods
work
,
but
his
wonderful
work
,
a
work
which
calleth
for
omnipotent
power
,
to
the
working
of
it
:
for
,
he
prayeth
that
God
may
fulfil
,
or
carry
on
by
degrees
towards
perfection
,
the
work
of
faith
with
power
.
Ver.
12.
That
the
name
of
our
Lord
Jesus
Christ
may
be
glorified
in
you
,
and
ye
in
him
,
according
to
the
grace
of
our
God
,
and
the
Lord
Jesus
Christ
.
Here
is
a
third
thing
in
this
prayer
,
the
end
proposed
to
be
brought
about
by
it
,
or
by
the
good
things
sought
after
in
it
,
to
wit
,
that
Christs
name
,
or
himself
with
all
his
glorious
attributes
,
might
be
glorified
in
them
,
that
is
,
acknowledged
and
set
forth
as
praise-worthy
and
glorious
by
them
,
both
in
word
and
work
;
and
that
not
only
in
this
life
,
but
also
,
and
mainly
,
in
that
which
is
to
come
,
see
v.
10.
and
that
they
might
be
glorified
in
him
,
that
is
,
the
glory
put
upon
him
by
them
might
reflect
upon
themselves
again
,
and
so
the
more
they
glorified
him
,
they
might
the
more
be
glorified
by
him
.
But
lest
they
might
take
matter
of
boasting
hence
,
as
if
their
glorifying
of
Christ
did
merit
glory
from
him
to
them
,
he
ascribeth
all
,
even
that
glory
of
theirs
,
which
had
its
rise
from
their
glorifying
him
,
not
to
any
merit
of
theirs
,
but
to
Gods
free
grace
and
favour
in
Christ
.
Doct.
1.
A
Christians
great
design
and
chief
end
,
which
he
ought
to
propose
unto
himself
in
all
his
actions
,
is
the
glory
of
God
in
Christ
,
and
that
his
praise-worthy
attributes
of
mercy
,
love
,
wisdom
,
justice
,
&c.
as
they
are
glorious
in
themselves
,
so
they
may
be
acknowledged
for
such
by
us
,
and
by
others
also
,
so
far
as
in
us
lyeth
;
for
,
the
great
end
of
Pauls
prayers
,
and
that
which
he
would
have
them
propose
to
themselves
in
all
their
actions
,
is
,
that
the
name
of
the
Lord
Jesus
may
be
glorified
in
them
.
2.
As
the
more
we
set
our selves
to
glorifie
Christ
,
the
more
of
glory
will
thereby
accrease
unto
our selves
;
So
we
are
neither
to
expect
that
Christ
will
glorifie
us
,
but
in
and
by
our
glorifying
him
,
nor
yet
to
account
that
any
true
glory
or
credit
to
us
,
but
what
resulteth
from
our
putting
of
glory
one
way
or
other
upon
him
:
for
,
he
maketh
Christs
glorifying
us
the
result
of
our
glorifying
him
,
That
the
name
of
our
Lord
Jesus
may
be
glorified
in
you
,
and
ye
in
him
.
3.
Grace
is
the
only
way
to
glory
,
and
the
glorifying
of
Christ
in
us
,
and
of
us
in
him
,
is
the
necessary
result
of
Christs
carrying
on
the
work
of
grace
in
us
according
to
the
good
pleasure
of
his
goodness
towards
perfection
.
And
whatever
we
be
otherwayes
,
if
this
be
wanting
,
we
are
dishonourable
to
Christ
,
and
acquire
nothing
but
shame
and
disgrace
unto
our selves
;
for
,
he
maketh
Gods
fulfilling
the
good
pleasure
of
his
goodness
in
the
work
of
faith
,
the
mean
both
of
Christs
glory
and
theirs
,
That
the
name
of
the
Lord
Jesus
may
be
glorified
,
&c.
4.
That
any
thing
in
us
doth
glorifie
Christ
,
or
that
any
glory
doth
accrease
unto
us
by
our
glorifying
him
,
is
not
to
be
imputed
to
the
worth
or
merit
of
our
works
,
in
the
best
whereof
,
if
the
Lord
should
straitly
mark
iniquity
,
there
would
be
found
matter
of
dishonour
unto
God
and
of
shame
unto
our selves
,
Isa.
64.
6.
but
it
floweth
wholly
from
Gods
free
grace
and
favour
,
which
covereth
the
imperfection
of
our
work
,
Eph.
4.
—
32.
and
accepteth
of
what
is
right
in
it
as
service
to
himself
,
Eph.
1.
6.
For
,
so
much
doth
he
teach
,
while
he
saith
,
according
to
the
grace
of
our
God
.
5.
That
Jesus
Christ
is
true
God
appeareth
from
this
,
that
not
only
the
title
of
true
God
may
be
looked
upon
here
as
ascribed
unto
him
,
see
Joh.
5.
20.
but
also
that
from
his
grace
and
favour
all
our
glory
here
and
hereafter
doth
flow
,
and
that
he
is
the
absolute
Lord
and
dispenser
of
it
;
according
to
the
grace
of
our
God
,
and
the
Lord
Jesus
Christ
.
CHAP.
II.
IN
the
first
part
of
this
Chapter
,
the
Apostle
doth
exhort
them
to
guard
against
a
fabulous
errour
,
which
did
spread
among
them
concerning
Christs
second
coming
,
as
if
it
had
been
to
fall
out
in
that
present
age
:
which
exhortation
is
,
first
,
seriously
and
at
large
propounded
,
v.
1
,
2.
next
,
briefly
repeated
,
v.
3.
—
In
the
second
part
,
he
doth
refute
the
forementioned
errour
,
and
foretelleth
a
general
apostasie
under
the
Antichrist
.
Which
prophesie
consists
of
six
branches
.
In
the
first
he
foretelleth
that
the
Antichrist
shall
be
revealed
,
and
bring
this
apostasie
to
an
head
,
v
—
3
—
In
the
next
,
the
Antichrist
is
described
,
1.
From
his
nature
,
2.
From
two
of
his
titles
,
v.
—
3.
Thirdly
,
from
two
of
his
properties
,
his
opposition
to
Christ
,
and
arrogance
,
both
in
relation
to
lawful
Magistrates
,
and
to
God
himself
,
and
Fourthly
,
from
the
greatness
of
his
power
,
and
the
place
where
he
shall
exercise
it
,
he
shall
sit
in
the
Temple
of
God
,
v.
4.
which
doctrine
he
sheweth
was
no
new
invention
of
his
own
,
v.
5.
In
the
third
branch
of
the
Prophesie
he
sheweth
that
Antichrist
was
not
yet
revealed
,
because
of
a
stop
and
impediment
in
the
way
of
his
rising
,
v.
6.
which
should
keep
him
still
at
under
until
its
removal
,
v.
7.
after
which
he
would
discover
himself
,
v.
8.
—
In
the
fourth
branch
he
foretelleth
Antichrists
ruine
,
v
—
8.
In
the
fifth
he
mentions
the
means
and
helps
of
his
advancement
,
to
wit
,
1.
Satans
assistance
,
2.
A
faculty
of
working
lying
Miracles
,
v.
9.
and
3.
Deceitful
false
doctrines
,
v.
10
—
In
the
sixth
he
sets
forth
his
success
and
describeth
his
subjects
,
first
,
from
their
eternal
state
,
they
perish
,
2.
From
the
cause
of
their
perishing
,
to
wit
,
their
rejecting
of
truth
,
v.
10.
and
their
believing
grossest
untruths
,
the
Lord
having
given
them
up
to
the
power
of
errour
,
v.
11.
Thirdly
,
from
the
judgement
following
upon
both
the
former
sins
,
v.
12.
In
the
third
part
he
confirms
and
comforts
them
against
the
power
and
terrour
of
this
apostasie
;
first
,
from
the
certainty
of
their
perseverance
and
salvation
grounded
upon
their
election
,
v.
13.
which
he
cleareth
from
their
effectual
calling
,
v.
14.
next
,
by
exhorting
them
to
constancy
in
the
doctrine
received
,
v.
15.
Lastly
,
by
praying
to
God
for
them
,
that
he
would
comfort
and
establish
them
,
v.
16
,
17.
Ver.
1.
NOw
we
beseech
you
brethren
,
by
the
coming
of
our
Lord
Jesus
Christ
,
and
by
our
gathering
together
unto
him
.
The
Apostle
being
to
establish
these
Thessalonians
in
the
truths
against
a
spreading
errour
concerning
the
time
of
Christ
second
coming
(
which
is
expressed
v
▪
—
2.
)
doth
,
first
,
in
order
to
that
end
,
beseech
them
lovingly
and
meekly
as
brethren
.
2.
He
enforceth
the
exhortation
,
or
rather
the
disswasive
,
with
a
kind
of
religious
adjuration
by
Christs
second
coming
(
about
which
the
present
errour
was
)
and
by
their
gathering
together
unto
him
,
to
wit
,
at
the
last
day
,
when
all
the
elect
shall
be
fully
gathered
from
the
four
winds
,
Mat.
24.
31.
and
caught
up
to
meet
the
Lord
in
the
air
,
1
Thes.
4.
17.
So
that
he
doth
in
effect
obtest
them
,
that
as
they
would
have
comfort
at
Christs
second
coming
,
and
partake
of
that
glory
,
which
the
elect
being
gathered
together
shall
receive
from
him
then
,
1
Thes.
4
▪
—
17.
so
they
would
obey
the
present
exhortation
,
and
keep
themselves
at
a
distance
from
the
following
errour
.
Doct.
1.
The
spirit
of
errour
is
so
far
from
being
banished
and
put
to
silence
by
the
Churches
afflictions
and
weighty
sufferings
,
that
it
sometimes
takes
occasion
from
those
to
rage
the
more
among
a
people
,
who
being
wearied
with
the
cross
,
have
oft
an
open
ear
to
receive
whatsoever
it
is
,
whether
truth
or
errour
,
which
promiseth
most
of
present
ease
,
and
of
a
speedy
delivery
from
their
present
strait
:
for
,
though
this
Church
was
presently
under
a
suffering
lot
,
chap.
1.
4.
yet
this
errour
,
which
did
maintain
that
Christ
was
presently
to
come
and
put
an
end
to
trouble
at
the
last
day
of
judgement
,
did
spread
fast
among
them
,
hence
Paul
doth
seriously
exhort
them
to
guard
against
it
.
Now
we
beseech
you
,
brethren
.
2.
The
Ministers
of
Christ
ought
so
to
propound
the
sweet
and
ravishing
consolations
of
the
Gospel
to
an
afflicted
people
,
as
they
do
not
omit
to
press
such
duties
on
them
as
their
afflicted
state
calleth
for
,
or
to
tax
them
for
yielding
in
the
least
to
such
tentations
as
Satan
takes
advantage
from
their
affliction
to
assault
them
with
;
and
that
because
untenderness
of
this
kind
doth
hinder
the
most
sweet
and
powerful
consolations
of
the
Gospel
to
work
and
take
effect
,
Jer.
42.
10
,
11.
with
44.
15
,
&c.
for
,
Paul
,
having
comforted
this
afflicted
Church
,
chap.
1.
doth
now
exhort
them
to
duty
,
and
indirectly
tax
them
for
their
being
so
soon
taken
with
the
present
plausible
errour
.
Now
we
beseech
you
brethren
.
3.
The
Minister
of
Christ
,
as
he
ought
to
entertain
love
betwixt
him
and
the
people
of
his
charge
,
and
for
that
end
to
deal
affectionately
with
them
at
all
times
:
So
chiefly
when
he
hath
to
do
with
those
who
are
either
tainted
,
or
in
hazard
to
be
tainted
,
with
errour
,
especially
so
long
as
they
are
not
incorrigible
in
their
errour
;
and
that
because
a
spirit
of
pride
doth
usually
accompany
a
spirit
of
errour
,
so
that
the
person
tainted
with
it
can
hardly
endure
to
be
contradicted
,
Gal.
4.
16.
if
he
be
not
convinced
that
he
who
contradicts
his
errours
,
doth
love
his
person
,
and
dealeth
affectionately
with
him
:
for
,
therefore
,
while
Paul
is
about
to
meddle
with
their
errour
,
he
dealeth
most
affectionately
with
them
.
Now
we
beseech
you
brethren
.
But
4.
The
Lords
Minister
ought
not
(
under
pretence
of
tender
and
affectionate
dealing
with
those
who
are
tainted
with
errour
)
to
speak
against
their
errours
coldryfly
,
as
if
it
were
a
thing
indifferent
whether
they
returned
to
a
right
mind
or
not
,
but
(
as
he
would
be
faithful
to
God
,
Gal.
1.
10.
and
the
souls
of
people
,
2
Cor.
11.
3.
)
he
must
deal
seriously
with
them
,
set
their
hazard
before
them
,
and
earnestly
obtest
them
,
by
that
which
is
dearest
to
them
,
to
quit
their
errour
and
embrace
the
contrary
truth
;
for
,
thus
doth
Paul
beseech
and
in
a
kind
adjure
them
by
the
coming
of
our
Lord
Jesus
Christ
and
our
gathering
together
unto
him
.
5.
Errour
about
a
truth
,
or
any
circumstance
of
it
doth
(
in
so
far
,
at
least
)
hinder
or
endanger
the
good
and
comfort
,
which
might
be
otherwise
reaped
by
it
:
for
,
while
Paul
obtests
them
,
that
,
as
they
looked
for
comfort
at
Christs
second
coming
,
so
they
would
beware
of
that
errour
which
did
antedate
the
time
of
it
,
it
is
implyed
that
their
embracing
of
that
errour
would
in
some
respect
hinder
,
or
at
least
hazard
the
comfort
which
they
might
have
by
the
faith
of
that
day
.
We
beseech
you
,
saith
he
,
by
the
coming
of
our
Lord
Jesus
Christ
.
6.
As
Christ
will
certainly
come
to
judge
the
world
,
and
all
believers
shall
be
gathered
to
him
,
as
Eagles
do
resort
unto
the
Carcase
,
Matth.
24.
28.
so
we
ought
to
entertain
thoughts
of
that
day
with
a
kind
of
religious
awe
and
reverence
,
to
wit
,
so
as
we
do
not
mock
at
it
,
2
Pet.
3.
4.
but
that
(
certainly
believing
it
will
be
)
we
order
all
our
deportment
as
we
may
prepare
and
make
ready
for
it
,
2
Pet.
3.
11
,
12.
for
,
he
adjures
and
obtests
them
by
the
coming
of
our
Lord
Jesus
Christ
,
and
our
gathering
together
unto
him
,
now
we
use
not
to
obtest
but
by
such
things
which
are
most
certain
,
and
to
which
we
owe
a
kind
of
religious
respect
and
reverence
.
7.
Then
is
the
day
of
Christs
second
coming
desirable
and
precious
to
us
,
and
thought
upon
as
it
ought
by
us
,
when
,
having
made
acquaintance
and
friendship
with
Christ
our
Judge
,
we
have
ground
of
confidence
that
he
will
not
be
terrible
but
friendly
to
us
in
that
day
,
otherwise
a
man
can
never
think
upon
it
with
love
,
desire
and
religious
reverence
,
but
will
abhor
the
very
thoughts
of
it
;
for
,
as
this
obtestation
implyeth
this
day
to
have
been
desirable
unto
them
and
reverently
thought
upon
by
them
,
so
Paul
doth
shew
from
what
this
did
flow
,
even
their
interest
in
Christ
the
Judge
as
theirs
,
and
the
hope
of
their
being
gathered
together
among
the
rest
of
the
elect
unto
him
then
,
while
he
saith
,
by
the
coming
of
our
Lord
Jesus
Christ
,
and
our
gathering
together
unto
him
;
he
calleth
Christ
our
Lord
,
and
the
gathering
,
our
gathering
.
Ver.
2.
That
ye
be
not
soon
shaken
in
mind
,
or
be
troubled
,
neither
by
spirit
,
nor
by
word
,
nor
by
letter
,
as
from
us
,
as
that
the
day
of
Christ
is
at
hand
.
The
Apostle
in
this
verse
doth
,
first
,
set
forth
,
in
general
,
that
from
which
he
doth
disswade
them
,
to
wit
,
1.
That
they
would
not
be
soon
shaken
or
suffer
themselves
to
be
tossed
to
and
fro
like
the
waves
of
the
Sea
(
as
the
word
signifieth
)
by
the
winds
of
false
doctrine
in
or
from
their
mind
,
that
is
,
from
their
received
opinion
and
judgement
concerning
the
truth
in
hand
(
as
the
word
is
rendred
,
1
Cor.
2.
16.
and
11.
10.
)
or
from
the
right
use
of
their
wit
and
reason
,
the
loss
of
which
he
doth
hereby
insinuate
would
be
the
sad
fruit
of
embracing
the
present
errour
;
and
,
2.
That
they
would
not
be
troubled
,
or
suffer
themselves
to
be
perplexed
,
vexed
and
affrighted
with
the
dreadful
representation
of
approaching
judgement
,
by
which
,
it
is
like
,
the
promoters
of
this
errour
did
uncessantly
alarm
and
affright
them
,
for
the
word
is
a
metaphor
taken
from
souldiers
affrighted
with
a
sudden
and
dreadful
alarm
.
Next
,
he
condescends
upon
a
threefold
deceit
which
the
maintainers
of
this
errour
did
make
use
of
to
seduce
and
unsettle
them
,
which
he
exhorts
them
to
vilipend
as
being
of
no
weight
:
first
,
they
pretended
to
the
spirit
,
whereby
(
as
it
is
contradistinguished
to
the
other
two
)
must
be
meant
some
immediate
revelations
which
they
did
falsly
give
out
themselves
to
have
had
from
the
spirit
of
God
,
Micah
2.
11.
next
,
to
some
unwritten
word
which
,
as
it
seemeth
,
they
did
falsly
alledge
had
been
spoken
by
Paul
or
some
other
Apostle
to
that
purpose
,
3.
To
some
Epistle
written
by
Paul
himself
,
and
this
,
either
the
former
written
to
this
same
Church
which
it
seemeth
they
did
wrest
to
countenance
the
present
errour
,
as
if
he
had
taught
1
Thes.
4.
15.
that
Christ
would
come
to
judgement
in
that
present
age
,
or
some
other
Epistle
forged
by
them
and
fathered
upon
the
Apostle
,
which
hath
not
been
unusual
even
then
,
as
appears
from
his
great
care
to
subscribe
every
Epistle
with
his
own
hand
for
preventing
such
impostures
,
chap.
3.
17.
Lastly
,
he
expresseth
the
particular
errour
from
embracing
whereof
he
doth
so
affectionately
and
seriously
disswade
them
,
to
wit
,
that
the
day
of
Christ
,
or
of
Christs
second
coming
,
was
at
hand
.
The
word
in
the
Original
doth
differ
from
that
which
is
1
Pet.
4.
7.
and
expresseth
so
much
,
as
if
the
day
of
judgement
had
been
instantly
to
fall
out
in
that
very
age
,
which
doubtless
was
the
opinion
vented
by
those
seducers
and
refuted
here
by
Paul
.
But
the
word
used
by
Peter
,
expresseth
only
that
it
was
drawing
near
,
and
in
what
sense
he
would
be
understood
is
explained
by
himself
,
2
Pet.
3.
8
,
9.
to
wit
,
in
respect
of
God
,
with
whom
one
day
is
as
a
thousand
years
,
and
a
thousand
years
as
one
day
.
However
Peter
doth
not
condescend
upon
any
peremptory
time
,
neither
day
,
year
,
nor
the
present
age
,
as
those
seducers
did
.
Doct.
1.
The
spirit
of
errour
is
usually
most
prevalent
and
taking
with
people
,
when
it
is
first
hatched
and
publickly
vented
.
The
newness
of
the
thing
,
the
fair
pretexts
wherewith
it
is
coloured
,
and
peoples
inadvertence
to
what
it
tendeth
,
make
many
without
deliberation
engage
in
it
,
and
being
once
engaged
to
stand
to
it
:
and
therefore
if
the
first
assault
of
errour
were
once
withstood
,
and
time
and
leisure
taken
to
advise
upon
it
,
before
we
did
indeliberately
and
suddenly
close
with
it
,
there
should
not
be
so
much
hazard
,
at
least
of
being
carryed
away
with
it
;
for
,
he
beseecheth
them
that
they
be
not
soon
shaken
,
not
as
if
he
did
allow
them
to
be
shaken
,
provided
it
were
not
soon
,
but
because
if
they
did
endure
the
first
brunt
,
and
were
not
soon
shaken
they
would
readily
not
be
shaken
at
all
.
2.
As
a
sudden
rash
and
unadvised
engaging
in
the
way
of
errour
is
usually
accompanied
with
a
spiritual
phrensie
and
madness
,
and
transporteth
men
beyond
the
bounds
of
right
reason
,
both
in
the
defence
and
propagation
of
their
errour
(
however
they
may
be
abundantly
rational
in
their
other
actings
,
2
Cor.
9.
2.
with
11.
20.
)
So
an
unsound
and
unsetled
judgement
in
the
point
of
truth
,
is
usually
accompanied
with
errour
and
disturbance
,
of
the
conscience
,
through
fears
and
doubts
.
And
it
is
the
devilish
method
of
Satans
instruments
,
in
seducing
the
Lords
people
,
once
to
unsettle
their
minds
,
and
preplex
their
consciences
thus
:
that
they
may
hereby
make
them
more
plyable
to
embrace
their
erroneous
doctrine
,
if
so
it
but
seem
to
promise
any
ease
of
mind
and
peace
;
for
,
while
he
disswades
them
from
errour
,
he
forbids
them
to
be
soon
shaken
in
mind
,
or
troubled
,
the
latter
as
a
consequence
of
the
former
,
and
both
of
them
intended
by
their
seducers
,
as
tending
to
make
them
more
plyable
to
their
design
.
3.
The
fore-mentioned
dreadful
concomitants
of
errour
,
to
wit
,
infatuation
of
mind
,
perplexedness
of
heart
and
affections
,
the
rack
and
horrour
of
conscience
,
should
scare
the
Lords
people
from
medling
with
,
and
make
them
stand
aloof
from
,
any
thing
which
tendeth
towards
it
;
for
,
the
general
part
of
the
disswasive
hath
an
implicit
reason
to
inforce
their
standing
aback
from
the
particular
errour
,
even
because
thereby
they
would
be
shaken
in
mind
and
troubled
.
4.
As
there
is
not
any
errour
vented
the
maintainers
whereof
will
not
have
somewhat
to
say
in
its
defence
;
So
the
taking
force
of
all
they
say
for
that
end
consisteth
not
in
the
solidity
and
truth
of
what
they
affirm
,
but
in
multitude
of
words
,
variety
of
seeming
reasons
,
a
fair
flourish
of
specious
pretexts
,
and
in
impudent
,
bold
and
strong
assertions
,
thereby
holding
up
their
reputation
among
their
devoted
followers
,
Act.
8.
9
,
10.
and
ensnaring
the
simple
who
hardly
can
put
a
difference
betwixt
pretext
and
reality
,
confident
assertions
and
solid
proofs
;
Rom.
16
—
18.
for
,
the
maintainers
of
this
errour
did
boldly
alledge
no
fewer
than
three
heads
of
most
specious
reasons
,
none
whereof
did
prove
the
truth
of
their
opinion
,
and
therefore
he
forbids
them
to
be
shaken
or
troubled
with
any
of
them
,
neither
by
spirit
,
nor
by
word
,
nor
by
letter
as
from
us
.
5.
Perverse
and
obstinate
seducers
do
often
prove
in
end
blasphemous
and
very
Atheists
,
in
so
far
as
(
against
the
light
of
conscience
)
to
dare
to
father
their
groundless
untruths
upon
an
immediate
revelation
from
the
God
of
truth
;
for
,
those
seducers
pretended
to
immediate
revelations
from
the
spirit
to
confirm
their
errour
,
wherein
they
could
not
but
know
themselves
to
be
lyars
.
Neither
by
spirit
,
saith
he
.
6.
As
heretical
spirits
do
usually
prove
most
malapert
and
impudent
in
opposing
themselves
to
most
convincing
evidences
,
if
it
were
to
outface
an
immediately
inspired
Apostle
:
So
they
are
most
untender
of
,
and
labour
to
trample
upon
the
reputation
of
all
who
do
oppose
them
,
though
they
be
deservedly
eminent
,
for
their
graces
,
gifts
and
station
;
for
,
those
seducers
do
not
only
oppose
themselves
to
Paul
an
Apostle
,
but
also
,
because
of
his
opposition
to
them
,
labour
to
disgrace
him
,
while
they
alledge
he
did
contradict
himself
,
and
that
they
had
a
word
spoken
by
him
asserting
that
opinion
for
truth
,
which
he
did
now
condemn
,
which
is
implyed
while
he
saith
,
be
not
troubled
by
word
,
as
from
us
.
7.
Heretical
spirits
and
seducers
do
also
often
prove
most
irreligious
,
as
choosing
to
shake
the
foundation
of
all
religion
,
the
authority
of
Scripture
,
by
making
one
part
thereof
contradict
another
,
rather
than
they
should
have
nothing
to
say
for
their
own
credit
,
and
to
defend
their
errour
:
for
,
it
is
implyed
that
in
this
debate
they
opposed
letter
to
letter
,
and
Scripture
to
Scripture
.
Nor
by
letter
as
from
us
,
saith
he
.
8.
Satan's
malice
and
man's
impudence
▪
did
come
to
that
height
,
as
to
endeavour
the
corrupting
of
Scripture
by
wresting
some
parts
of
it
from
its
genuine
sense
and
meaning
,
and
by
forging
false
Scriptures
,
and
giving
them
out
for
true
,
even
while
the
Apostles
themselves
were
alive
to
contradict
them
.
Which
serveth
to
commend
the
watchful
providence
of
God
over
Scripture
,
and
his
mercy
towards
us
,
in
so
far
as
all
the
attempts
of
Satan
for
that
end
have
been
hitherto
frustrate
,
and
the
holy
Scriptures
transmitted
pure
and
incorrupt
from
hand
to
hand
through
all
generations
to
this
present
age
:
for
,
the
letter
here
mentioned
was
either
Pauls
former
Epistle
wrested
;
or
a
new
one
forged
▪
Nor
by
letter
as
from
us
.
9.
It
often
falleth
out
that
those
errours
do
prove
most
pestilent
,
and
of
dangerous
consequence
,
which
have
the
greatest
shew
of
piety
,
and
carry
with
them
the
least
fear
of
hazard
from
them
at
the
firs
view
;
for
,
this
errour
,
that
the
day
of
Christ
was
instantly
to
fall
out
,
might
seem
not
only
an
harmless
opinion
,
but
also
most
useful
for
putting
men
to
their
duty
in
order
to
their
preparation
for
that
day
;
yet
the
Apostle
,
by
this
most
serious
disswasive
from
it
,
doth
imply
that
it
was
an
errour
extreamly
hazardous
;
and
indeed
so
it
was
,
for
if
this
opinion
had
been
once
received
,
the
truth
of
Christian
Religion
,
and
chiefly
of
this
particular
,
should
have
been
exposed
to
contempt
and
scorn
in
the
following
age
,
when
the
event
would
have
fallen
out
otherwise
than
this
opinion
held
forth
,
which
doubtless
was
Satans
great
design
in
fostering
it
so
much
.
As
that
the
day
of
Christ
is
at
hand
,
saith
he
.
10.
So
subtle
is
Satan
,
that
he
can
,
and
sometimes
doth
,
make
one
errour
spring
out
of
the
ruines
of
another
,
yea
and
the
latter
errour
to
resolve
in
end
in
the
re-establishing
of
the
former
,
though
in
it self
it
be
inconsistent
with
it
;
And
so
simple
is
man
,
that
,
under
pretence
of
eschewing
one
extremity
of
errour
,
he
rusheth
forward
to
the
other
,
by
the
seen
absurdity
whereof
,
and
by
Satans
subtlety
,
he
is
at
last
constrained
to
embrace
of
new
his
old
errour
,
which
he
had
formerly
forsaken
:
for
,
Paul
having
laboured
in
the
former
Epistle
to
settle
them
in
the
saith
of
the
resurrection
and
of
a
day
of
Judgement
,
1
Thes.
4.
14
,
&c.
in
opposition
,
doubtless
,
to
some
who
did
question
those
truths
,
as
at
Corinth
,
1
Cor.
15.
12.
some
did
take
occasion
hence
to
run
to
the
other
extremity
and
maintain
that
the
day
of
Christ
should
come
to
pass
in
that
very
age
,
wherein
Satans
design
doubtless
was
to
drive
them
back
again
to
their
former
errour
,
that
there
would
be
no
such
day
at
all
,
when
the
event
should
prove
their
second
opinion
to
be
false
.
As
that
the
day
of
Christ
is
at
hand
.
Ver.
3.
Let
no
man
deceive
you
by
any
means
:
—
He
doth
here
repeat
the
former
disswasive
from
suffering
themselves
to
be
deceived
,
or
(
as
the
word
signifieth
)
led
aside
from
the
way
of
truth
in
the
present
particular
,
by
any
man
,
though
he
were
never
so
learned
and
holy
,
or
by
any
mean
,
neither
those
three
mentioned
v.
2.
nor
by
any
other
.
Doct.
1.
So
prone
are
men
by
nature
to
embrace
errour
,
when
it
is
vented
,
as
being
the
birth
of
corrupt
natural
light
,
Eccles.
7.
29.
and
tending
of
it self
to
gratifie
some
one
or
other
of
our
unmortified
lusts
,
2
Tim.
4.
3.
that
there
is
need
of
reiterated
disswasives
from
it
,
and
of
often
inculcating
the
self
same
things
by
the
Lords
Ministers
,
which
may
tend
to
guard
his
people
against
the
power
of
it
:
for
,
he
doth
here
repeat
the
former
disswasive
,
Let
no
man
deceive
you
.
2.
As
Satan
laboureth
to
engage
men
,
of
different
ranks
and
dispositions
,
to
be
instrumental
in
carrying
on
the
self
same
errour
,
and
prompteth
them
with
variety
of
wayes
and
means
for
throughing
of
their
work
,
according
to
the
various
tempers
of
the
Lords
people
whom
he
intendeth
to
ensnare
,
whereof
some
are
more
easily
wrought
upon
by
one
instrument
and
mean
,
and
some
by
another
:
So
no
consideration
of
the
person
tempting
,
though
he
were
never
so
insinuative
,
discreet
,
holy
and
able
,
or
in
doctrine
otherwayes
Orthodox
,
and
no
consideration
of
the
means
whereby
he
tempts
(
though
by
pretexts
most
specious
,
reasons
seemingly
probable
,
authority
of
men
almost
unquestionable
)
hath
in
it
sufficient
ground
of
excuse
unto
any
for
suffering
himself
to
be
seduced
from
truth
to
errour
;
for
,
he
implyeth
that
there
would
be
several
men
,
and
several
means
,
and
will
have
them
to
stand
out
against
them
all
,
while
he
saith
,
Let
no
man
deceive
you
by
any
means
.
Ver.
3.
—
For
that
day
shall
not
come
,
except
there
come
a
falling
away
first
,
and
that
man
of
sin
be
revealed
,
the
son
of
perdition
.
The
Apostle
in
the
second
part
of
the
Chapter
,
refuteth
the
forementioned
errour
from
this
,
That
such
things
behoved
to
fall
out
before
the
day
of
the
Lord
,
as
could
not
come
to
pass
within
the
compass
of
that
or
many
ages
,
whereof
he
mentions
two
,
first
a
falling
away
or
(
as
it
is
in
the
original
)
an
apostasie
,
and
defection
,
not
from
the
Roman
Empire
,
as
some
do
expone
it
,
but
from
Christ
and
the
purity
of
the
Gospel
.
And
therefore
,
in
opposition
to
this
apostasie
,
they
are
exhorted
to
stand
fast
,
not
to
the
Roman
Empire
,
but
to
the
truth
of
the
Gospel
,
v.
13.
Besides
,
it
is
the
same
word
and
the
same
purpose
which
is
held
forth
,
1
Tim.
4.
1.
and
the
Antichrist
by
whom
this
apostasie
was
to
be
headed
is
called
a
false
Prophet
,
Rev.
16.
13.
and
therefore
it
must
be
an
apostasie
from
true
doctrine
,
as
the
word
doth
alwayes
signifie
in
the
New
Testament
.
Neither
doth
he
mean
a
particular
defection
of
some
particular
persons
or
Churches
;
for
there
were
some
such
defections
already
,
both
of
persons
,
1
Tim.
1.
20.
and
Churches
,
Gal.
1.
6.
but
a
general
defection
of
the
whole
visible
Church
,
some
few
only
excepted
,
Rev.
13.
8.
For
therefore
is
the
word
falling
away
or
apostasie
set
down
indefinitely
,
and
without
any
restriction
.
The
second
thing
which
was
to
fall
our
antecedently
to
that
day
,
is
,
the
revealing
of
the
man
of
sin
,
the
great
head
and
patron
of
this
apostasie
,
whom
all
accord
to
be
that
great
Antichrist
spoken
of
,
1
Joh.
2.
18.
and
4.
3.
and
the
beast
mentioned
Rev.
13.
11
,
&c.
and
the
epithetes
given
him
here
declare
so
much
,
though
he
be
not
expresly
named
.
Concerning
whom
the
Apostle
doth
first
foretel
that
he
shall
be
revealed
and
made
known
,
though
not
so
,
as
that
none
should
have
any
doubt
concerning
him
;
for
then
how
were
it
possible
that
all
the
world
should
wonder
after
the
beast
,
Rev.
13.
3.
neither
were
such
wisdom
requisite
to
find
him
out
and
know
him
as
is
required
,
Rev.
13.
18.
yet
so
,
as
they
to
whom
the
Lord
hath
given
eyes
to
see
shall
evidently
discern
him
;
Which
revealing
and
making
of
him
known
was
to
be
effectuated
,
partly
,
by
the
preaching
of
the
Gospel
which
should
discover
him
,
(
see
v.
8.
)
but
,
chiefly
,
by
his
coming
to
the
height
of
his
power
,
and
his
exercising
of
open
tyranny
over
the
Church
of
God
.
Next
,
that
the
Lords
people
might
the
better
know
him
when
he
should
discover
himself
,
the
spirit
of
God
doth
here
describe
him
,
first
,
from
his
nature
,
he
shall
be
a
man
,
and
not
a
Devil
,
as
some
did
falsly
imagine
.
Now
that
he
is
called
a
man
in
the
singular
number
,
with
the
article
prefixed
in
the
Original
,
doth
not
inferr
that
he
should
be
one
single
man
,
and
individual
person
without
succession
,
as
the
Papists
imagine
,
to
defend
their
Pope
from
being
the
Antichrist
here
described
,
but
all
in
vain
.
For
,
1.
The
same
word
with
the
article
prefixed
doth
not
alwayes
point
at
one
individual
person
,
but
sometimes
must
be
extended
to
many
men
,
or
to
any
man
indefinitely
,
as
Joh.
2.
25.
2
Tim.
3.
17.
Secondly
,
That
the
Antichrist
cannot
be
only
one
individual
person
will
be
clear
if
we
consider
the
many
great
things
which
Scripture
foretelleth
shall
be
effectuated
by
him
,
whereof
there
is
one
here
,
to
wit
,
the
carrying
on
of
that
woful
work
of
an
universal
apostasie
from
Christ
and
truth
through
the
whole
Christian
world
,
presently
spoken
of
,
unto
an
height
and
head
,
which
surely
behoved
to
be
a
work
of
more
ages
than
one
,
otherwise
the
argument
here
used
by
Paul
would
have
been
but
of
small
force
to
prove
that
the
day
of
judgement
should
not
fall
out
in
the
present
age
,
because
this
falling
away
and
apostasie
behoved
to
be
first
;
It
would
have
been
,
I
say
,
of
no
force
if
that
apostasie
could
have
been
brought
about
in
the
space
of
one
age
.
Besides
,
the
spirit
of
Antichrist
was
already
working
,
hidly
and
in
a
Mysterie
,
in
Pauls
time
,
(
see
upon
v.
7.
)
and
in
Johns
time
1
Joh.
4.
3.
and
was
to
continue
until
the
time
of
Christs
second
coming
,
(
see
upon
v.
8.
)
and
consequently
he
cannot
be
one
only
individual
person
.
But
therefore
,
thirdly
,
By
man
,
or
,
that
man
,
here
is
meant
a
series
and
constant
succession
of
men
,
of
whom
one
was
to
succeed
another
in
their
grandeur
,
power
and
wickedness
against
Christ
and
his
Church
,
as
if
they
were
all
but
one
man
acted
by
one
and
the
same
spirit
,
even
as
the
word
High
Priest
in
the
singular
number
is
taken
,
Heb.
9.
7
,
25.
and
as
Daniel
,
chap.
7.
under
every
one
of
the
four
beasts
doth
comprize
a
number
of
Kings
succeeeding
one
another
in
the
Babylonian
,
Persian
,
and
Grecian
Monarchies
,
yea
,
and
as
shall
appear
upon
v.
7.
the
continued
series
and
succession
of
Roman
Emperours
is
spoken
of
,
as
of
one
man
withholding
the
Antichrist
from
coming
to
the
height
of
his
power
and
greatness
.
Secondly
,
the
Antichrist
in
this
verse
is
described
from
two
of
his
titles
;
first
,
he
shall
be
a
man
of
sin
;
It
is
an
Hebraism
,
implying
that
he
shall
be
a
notorious
sinner
himself
,
Rev.
13.
5
,
6.
and
an
Author
of
sin
to
others
,
Rev.
13.
12
,
14.
Like
Jeroboam
who
caused
Israel
to
sin
,
2
King
.
11.
10.
Next
,
a
son
of
perdition
,
that
is
,
one
devoted
to
destruction
,
Rev.
17.
8.
as
Judas
was
who
therefore
hath
the
same
title
,
Joh.
17.
12.
and
one
who
should
destroy
others
,
and
that
both
spiritually
in
their
souls
,
Rev.
17.
2.
and
corporally
in
their
bodies
,
Rev.
17.
6.
for
which
cause
he
is
called
Apollyon
or
a
destroyer
,
Rev.
9.
11.
Hence
Learn
,
first
,
as
love
to
ease
and
desire
of
freedom
from
trouble
in
the
Lords
people
do
make
them
antedate
promised
deliveries
,
and
dream
of
a
triumph
before
they
have
entred
the
battel
:
So
the
Lord
in
Scripture
doth
frequently
s●t
himself
to
dispossess
his
people
of
this
lazy
dangerous
humour
,
by
shewing
that
they
must
first
prepare
for
a
long
lasting
battel
before
they
can
expect
a
compleat
victory
and
full
triumph
:
for
,
while
these
Thessalonians
did
dream
of
nothing
but
of
a
present
delivery
from
all
their
trouble
by
Christs
second
coming
,
the
spirit
of
God
doth
here
forewarn
them
to
prepare
for
a
long
continuing
battel
with
Antichrist
and
his
followers
:
for
that
day
shall
not
come
except
there
come
a
falling
away
first
,
saith
he
.
2.
Not
only
particular
Churches
and
persons
,
but
even
the
Catholick
Church
visible
(
the
elect
only
being
excepted
,
Matth.
24.
24.
)
may
fall
away
from
the
purity
of
the
Gospel
to
dangerous
and
soul-destroying
errours
;
and
therefore
the
Church
of
Rome
can
have
no
ground
to
plead
for
the
contrary
priviledge
,
seeing
not
only
her
future
apostasie
is
more
than
intimate
,
Rom.
11.
20.
but
also
it
is
here
foretold
that
the
Antichristian
apostasie
shall
,
as
a
deluge
,
overflow
the
whole
visible
Church
,
yea
and
Rev.
17.
9.
that
Antichrist
shall
erect
his
throne
in
the
City
of
Rome
it self
;
for
,
saith
he
,
except
there
come
a
falling
away
first
,
to
wit
,
a
general
apostasie
,
See
the
Exposition
.
3.
Not
only
are
the
saddest
events
which
can
befall
the
Church
foreseen
by
God
,
and
powerfully
overruled
by
him
,
for
his
own
glory
,
and
the
good
of
his
elect
,
Rom.
8.
28.
but
he
hath
also
in
mercy
fore-acquainted
his
Church
with
them
,
that
when
they
come
to
pass
,
none
should
need
to
stumble
at
them
;
for
,
therefore
it
is
that
the
Lord
doth
here
forewarn
his
Church
of
this
general
apostasie
:
except
there
come
a
falling
away
first
.
4.
Even
Satans
Kingdom
,
and
his
many
instruments
under
him
,
are
most
united
in
their
woful
work
,
and
in
uniform
means
,
and
wayes
for
carrying
on
their
work
of
bearing
down
the
Kingdom
of
Jesus
Christ
;
And
therefore
that
union
boasted
of
so
much
by
Papists
can
be
no
infallible
mark
that
they
are
the
true
Church
;
for
,
though
Antichristianism
shall
be
a
Kingdom
made
up
of
divers
members
,
wherein
shall
be
many
successive
heads
in
several
ages
(
see
the
exposition
)
yet
,
because
of
their
unity
and
uniformity
in
driving
on
one
and
the
same
design
,
they
are
all
called
by
the
name
of
one
man
:
and
that
man
of
sin
be
revealed
.
5.
One
step
of
apostasie
from
truth
in
the
Church
maketh
way
for
an
higher
.
It
begins
at
l●ss●r
truths
,
and
from
those
it
advanceth
further
;
Satan
doth
so
d●sign
it
,
that
he
may
gain
his
intent
against
truth
by
p●●ce-meale
,
which
he
cannot
attain
by
whole
sale
;
And
the
Lord
himself
doth
so
order
it
,
that
he
may
punish
begun
apostasie
by
raining
snares
in
his
holy
justice
upon
the
guilty
,
whereby
they
cannot
but
backslide
more
.
See
v.
11.
for
,
he
foretelleth
that
there
shall
be
first
a
falling
away
,
and
then
the
man
of
sin
shall
be
revealed
,
or
discover
himself
in
his
own
colours
,
and
be
generally
received
,
and
so
the
apostasie
should
heighten
.
6.
The
nature
of
man
now
fallen
is
a
very
sink
of
sin
,
and
,
being
given
over
of
God
and
tempted
by
Satan
,
is
ready
to
fall
in
any
sin
,
yea
to
many
sins
though
never
so
gross
and
abominable
:
and
therefore
let
him
that
stands
take
heed
lest
he
fall
:
for
,
the
Antichrist
is
a
man
of
sin
,
a
man
by
nature
,
and
yet
a
sink
of
all
sin
,
a
son
of
perdition
,
an
opposer
of
God
and
Christ
,
&c.
7.
As
where
sin
goeth
before
,
perdition
and
destruction
do
follow
after
:
So
the
more
eminent
men
are
in
their
personal
transgressions
,
and
the
more
active
in
driving
on
others
to
sin
with
them
,
they
may
expect
the
more
inevitable
and
dreadful
destruction
from
the
Lord
,
as
their
reward
;
for
,
if
Antichrist
be
a
man
of
sin
,
a
notorious
sinner
himself
,
an
author
of
sin
to
others
first
,
he
shall
be
a
son
of
perdition
next
.
8.
Though
they
who
are
active
in
driving
others
on
to
sin
shall
smart
most
for
it
,
as
said
is
,
yet
those
who
are
seduced
and
drawn
over
by
them
shall
not
escape
;
for
,
as
he
is
the
man
of
sin
for
his
causing
others
to
sin
,
so
a
son
of
perdition
for
bringing
spiritual
perdition
upon
them
also
.
Ver.
4.
Who
opposeth
and
exalteth
himself
above
all
that
is
called
God
,
or
that
is
worshipped
,
so
that
he
as
God
,
sitteth
in
the
Temple
of
God
,
shewing
himself
that
he
is
God
.
The
Apostle
doth
describe
the
Antichrist
,
thirdly
,
from
two
of
his
properties
;
first
,
he
opposeth
himself
,
or
(
as
it
is
in
the
original
,
)
he
is
a
prime
opposite
or
adversary
,
to
wit
unto
Christ
;
for
therefore
is
he
called
Antichrist
,
1
Joh.
2.
18.
now
every
heretick
is
in
so
far
at
least
an
adversary
and
opposite
to
Christ
,
but
he
in
a
special
manner
:
for
his
opposition
was
,
1.
To
be
most
potent
,
as
having
a
fixed
orderly
Kingdom
,
whereof
he
is
head
,
set
up
in
opposition
to
Christ
,
2.
More
universal
,
as
setting
himself
to
undermine
every
Christian
truth
almost
,
3.
He
was
to
oppose
Christ
especially
in
those
truths
relating
to
Christs
offices
to
which
he
was
anointed
as
the
name
,
Christ
,
and
Antichrist
,
in
the
greek
imply
.
Only
know
that
what
is
spoken
here
of
Antichrists
opposition
to
Christ
,
and
afterwards
of
his
shewing
himself
that
he
is
God
,
must
not
be
understood
as
if
he
would
profess
so
much
in
words
,
which
the
Papists
affirm
;
for
,
as
followeth
immediately
,
he
shall
sit
in
the
Temple
of
God
,
and
Antichristianism
is
called
a
mysterie
,
v.
7.
besides
he
shall
be
a
false
Prophet
,
Rev.
16.
13.
and
have
the
horns
of
the
Lamb
,
Rev.
13.
11.
and
consequently
,
a
famous
hypocrite
and
dissembler
,
(
as
some
of
the
Papists
are
forced
to
confess
)
yea
and
shall
be
adored
by
the
world
of
professed
Christians
,
Rev.
12.
13.
which
is
not
imaginable
,
if
he
were
a
professed
enemy
to
Christ
and
an
avowed
Atheist
.
And
therefore
his
opposition
to
Christ
and
God
,
here
spoken
of
,
is
real
and
in
deeds
,
but
under
a
mask
and
pretence
of
friendship
.
The
Antichrists
second
property
is
his
intolerable
pride
and
arrogance
,
first
,
in
relation
to
men
,
and
the
chief
of
men
,
He
should
exceedingly
and
above
measure
exalt
himself
(
as
the
word
is
rendred
,
2
Cor.
12.
7.
)
and
this
,
above
all
that
is
called
God
.
I
conceive
he
meaneth
not
the
true
God
,
for
he
is
spoken
of
after
,
but
earthly
Magistrates
who
are
called
Gods
,
Psal.
82.
1.
above
whom
he
should
exalt
himself
,
by
usurping
power
over
them
to
enthrone
and
dethrone
them
at
pleasure
,
Rev.
17.
12
,
13.
and
this
not
only
inferiour
Magistrates
and
Kings
over
particular
Kingdoms
,
but
Emperours
and
mighty
Monarchs
over
many
realms
,
expressed
here
in
these
words
,
or
that
which
is
worshipped
.
The
word
in
the
Original
doth
signifie
that
which
is
holden
in
highest
degree
of
reverence
,
whether
religious
or
civil
,
and
with
a
little
variation
was
an
usual
stile
given
to
the
Roman
Emperours
,
which
did
difference
them
most
from
other
Magistrates
,
Act.
25.
21
,
25.
Next
,
his
arrogance
is
set
forth
in
relation
to
the
true
God
,
which
is
brought
in
as
an
higher
step
following
upon
the
former
,
and
joyntly
herewith
he
gives
a
fourth
branch
of
his
description
,
from
the
greatness
of
his
power
,
and
the
place
where
he
shall
exercise
it
.
First
,
he
shall
sit
,
the
Apostle
doth
not
mean
local
or
corporal
sitting
,
but
his
supream
and
setled
power
,
rule
and
government
set
forth
oft
by
sitting
,
Psal.
9.
4.
Ezek.
28.
2.
Next
,
the
place
wherein
he
shall
sit
or
rule
,
is
,
the
temple
of
God
,
not
the
Temple
at
Jerusalem
(
as
some
Papists
affirm
,
though
others
of
them
are
forced
to
acknowledge
the
truth
)
for
that
Temple
is
ruined
many
years
since
,
Matth.
24.
1
,
2.
the
re-edifying
whereof
ever
since
(
when
several
times
attempted
as
Histories
shew
)
hath
been
signally
impeded
from
Heaven
.
And
though
it
should
be
built
again
by
Antichrist
to
be
worshipped
therein
,
yet
it
could
not
be
called
the
Temple
of
God
but
rather
of
the
Devil
:
and
therefore
hereby
must
be
meant
the
Church
of
God
,
not
so
much
the
material
house
of
stones
and
timber
,
where
the
Church
doth
meet
,
as
the
Christian
Church
of
visible
professours
,
in
which
the
Antichrist
shall
set
himself
as
head
and
chief
,
and
which
he
shall
tyrannically
oppress
.
See
the
Temple
of
God
taken
in
this
sense
,
1
Cor.
3.
16.
6.
16.
And
here
,
as
I
formerly
said
,
the
Apostle
intermixeth
the
second
branch
of
the
Antichrists
arrogance
,
to
wit
,
in
relation
to
God
,
whereby
1.
He
shall
manage
his
rule
and
government
in
the
Church
as
God
,
pretending
to
have
no
less
than
divine
authority
even
the
same
with
God
and
Christ
,
Rev.
13
—
11
—
he
shall
shew
himself
that
he
is
God
not
professing
so
much
in
words
(
as
is
already
proved
)
but
,
as
the
Greek
word
signifieth
,
shewing
or
attempting
to
shew
by
his
actions
that
he
is
no
less
to
be
esteemed
of
than
God
,
while
he
either
attributes
unto
himself
,
or
suffers
others
to
ascribe
unto
him
and
discharge
towards
him
,
such
things
as
belong
only
to
God
,
as
divine
titles
,
worship
and
properties
,
Rev.
13.
4.
Doct.
1.
The
spirit
of
God
doth
not
judge
of
men
so
much
by
what
they
say
,
as
by
what
they
do
,
not
by
fair
pretences
,
but
by
the
reality
of
their
practises
,
and
willeth
us
to
judge
accordingly
:
for
,
though
the
Antichrist
sit
in
the
Temple
of
God
,
pretending
he
doth
all
things
for
Christ
and
at
his
command
,
yet
because
he
doth
really
and
in
deeds
oppose
Christ
,
therefore
he
is
called
an
opposite
to
him
:
who
opposeth
himself
.
2.
An
opposi●e
and
adversary
to
God
and
Christ
doth
seldom
prove
a
faithful
friend
to
man
,
whosoever
doth
once
break
his
trust
to
the
former
,
he
will
not
spare
to
trample
upon
the
latter
,
if
it
may
conduce
for
his
interest
and
doth
not
exceed
the
reach
of
his
power
:
for
,
upon
the
Antichrist
his
opposing
himself
to
God
and
Christ
,
doth
follow
his
arrogance
to
man
,
in
exalting
himself
above
the
supream
Civil
Magistrate
,
even
all
that
is
called
God
or
is
worshipped
.
See
the
exposition
.
3.
A
spirit
of
pride
and
arrogance
is
insatiable
and
indefatigable
,
and
extreamly
daring
:
It
must
be
all
and
above
all
,
otherwise
it
is
nothing
,
and
where
it
is
attended
with
success
,
it
attempteth
things
almost
impossible
,
and
remaineth
indesatigable
until
the
height
aspired
at
be
once
attained
:
for
,
Antichrist
in
his
arrogancy
,
though
he
be
but
a
false
Prophet
,
Rev.
16.
13.
aspireth
above
Kings
,
yea
Emperours
,
and
ceaseth
not
until
he
work
himself
up
above
them
all
:
he
exalts
himself
above
all
that
is
called
God
,
or
is
worshipped
.
4.
One
degree
of
sin
doth
so
much
make
way
for
a
further
,
that
those
things
which
at
the
first
men
do
stick
at
,
will
,
through
the
continued
custome
of
some
lesser
degrees
of
those
same
evils
,
be
easily
swallowed
at
last
and
without
reluctance
;
for
,
Antichrists
arrogance
against
man
maketh
way
for
his
arrogance
against
God
and
hardneth
him
in
it
,
as
the
Apostle
insinuates
,
while
he
saith
,
so
that
he
as
God
sitteth
,
making
this
his
pride
against
God
follow
upon
the
former
.
5.
The
Antichrist
is
not
to
be
sought
without
the
visible
Church
,
neither
among
the
Turks
,
as
some
do
imagine
,
nor
yet
among
the
Jews
,
as
the
Papists
do
dream
,
that
Antichrist
shall
be
one
individual
person
without
succession
,
by
Nation
a
Jew
,
of
the
Tribe
of
Dan
,
born
of
an
Whore
in
Babylon
,
a
profest
enemy
to
the
very
name
of
Christian
Religion
,
shall
draw
the
Jews
after
him
,
build
the
Temple
at
Jerusalem
,
cause
himself
to
be
worshipped
therein
as
the
true
and
living
God
,
and
yet
be
a
secret
worshipper
of
the
Devil
,
that
he
shall
bring
all
Kingdoms
under
him
,
Reign
precisely
three
years
and
an
half
,
kill
Enoch
and
Elias
the
fore-runners
of
Christ
,
and
at
last
himself
be
killed
by
Christ
or
an
Angel
forty
five
dayes
before
the
day
of
Judgement
,
which
fable
as
it
is
maintained
by
them
to
defend
their
Pope
from
being
Antichrist
,
so
it
appeareth
abundantly
to
be
but
a
fabulous
invention
by
the
whole
current
of
this
Prophesie
,
and
especially
by
that
which
is
here
affirmed
,
He
shall
sit
in
the
Temple
of
God
,
and
therefore
is
to
be
found
,
not
without
,
but
,
within
the
visible
Church
,
even
a
Bishop
claiming
universal
authority
over
the
whole
Church
,
accompanied
with
an
army
of
Priests
as
one
of
their
own
Popes
did
maintain
a
little
before
the
Antichrist
did
come
to
his
height
.
He
shall
sit
,
saith
Paul
,
in
the
Temple
of
God
.
See
the
Exposition
.
Ver.
5.
Remember
ye
not
,
that
when
I
was
yet
with
you
,
I
told
you
these
things
?
The
Apostle
closeth
the
former
description
by
giving
them
a
gentle
and
indirect
reproof
for
their
oblivion
and
ignorance
of
the
truths
presently
delivered
,
as
that
which
had
unsettled
them
in
the
present
truth
concerning
the
time
of
Christs
second
coming
,
and
hereby
addeth
a
weight
to
what
he
had
now
written
about
the
Antichrist
,
while
he
sheweth
that
it
was
not
a
doctrine
newly
invented
,
but
that
he
had
formerly
told
them
fully
of
it
,
and
instructed
them
in
all
its
particular
branches
while
he
was
with
them
at
Thessalonica
,
Act.
17.
1
,
2.
and
therefore
they
ought
to
have
remembred
it
.
Doct.
1.
As
the
Church
enjoyeth
now
and
then
some
peaceable
times
,
wherein
the
Gospel
hath
free
passage
without
any
considerable
check
or
restraint
either
from
errour
or
persecution
:
So
it
is
the
duty
both
of
Pastors
and
people
to
improve
so
rich
a
mercy
to
the
best
advantage
:
and
especially
then
the
Lords
servants
should
give
frequent
warnings
of
future
evils
,
that
the
people
of
God
may
fore-arm
themselves
against
an
approaching
storm
;
for
,
while
the
Church
at
Thessalonica
enjoyed
some
little
respite
from
trouble
,
Paul
doth
stir
his
time
among
them
,
and
gives
them
warning
that
the
Churches
tryals
under
Antichrist
was
coming
.
When
I
was
yet
with
you
I
told
you
these
things
.
2.
As
it
is
a
blame-worthy
fault
,
too
frequently
incident
unto
the
Lords
people
,
to
forget
what
necessary
truths
have
been
taught
unto
them
by
their
faithful
Pastors
,
and
especially
those
which
tend
to
make
them
shake
off
security
and
ease
,
and
prepare
for
eminent
tryals
:
So
forgetfulness
of
this
kind
doth
encourage
Satan
to
sow
among
them
tares
of
errour
,
which
otherwise
he
would
have
but
little
heart
to
venture
on
,
as
despairing
his
pains
should
meet
with
the
desired
success
;
for
,
Paul
insinuates
they
had
forgot
,
and
reproves
them
indirectly
for
it
,
as
that
which
had
encouraged
Satan
to
brangle
them
about
the
time
of
Christs
coming
,
which
they
could
not
have
imagined
to
come
in
the
present
age
,
if
they
had
but
remembred
what
he
had
taught
them
about
the
Antichrist
.
Remember
ye
not
(
saith
he
)
I
told
you
these
things
?
Ver.
6.
And
now
ye
know
what
withholdeth
,
that
he
might
be
revealed
in
his
time
.
Because
the
Apostle
had
shewn
v.
3.
that
the
Antichrist
must
be
revealed
antecedently
to
Christs
second
coming
,
he
doth
now
,
in
the
third
branch
of
this
prophesie
,
speak
something
of
the
time
when
he
should
be
revealed
,
and
of
the
lets
and
impediments
,
which
for
the
time
did
hinder
his
discovery
:
And
first
,
he
sheweth
he
was
not
yet
revealed
,
and
therefore
they
were
not
to
expect
the
day
of
Christs
second
coming
so
soon
as
they
did
,
while
he
mentions
something
which
did
then
withhold
,
or
stay
and
hinder
his
revealing
and
publick
appearing
in
the
height
of
his
power
for
a
season
,
the
Lords
overruling
providence
so
ordering
that
he
might
be
revealed
,
not
before
,
but
,
in
his
time
,
that
is
,
the
time
prefixed
by
God
for
that
thing
.
Now
by
this
stop
and
obstacle
in
the
way
of
Antichrists
rising
greatness
must
be
meant
some
man
,
person
or
persons
,
as
appears
from
v.
7.
where
he
is
spoken
of
as
such
,
only
he
who
now
letteth
;
and
the
general
current
of
Interpreters
,
both
Popish
and
Protestant
,
and
many
ancient
Fathers
also
,
do
agree
that
hereby
is
understood
the
supream
authority
and
respect
of
the
ancient
Emperours
in
the
Roman
Empire
,
who
by
their
eminent
temporal
power
did
hinder
the
arising
of
Antichrists
spiritual
power
over
the
Christian
world
,
and
upon
whose
ruines
the
Antichrist
was
to
arise
,
and
to
possess
their
Throne
and
seat
in
the
City
scituate
upon
seven
hills
,
Rev.
17.
9.
even
Rome
that
great
City
which
did
then
Reign
over
the
Kings
of
the
Earth
,
Rev.
17.
18.
and
though
the
Apostle
had
expressed
so
much
to
them
while
he
was
with
them
(
for
therefore
he
saith
they
knew
what
did
withhold
)
yet
he
doth
not
judge
it
convenient
to
express
it
by
letter
,
lest
thereby
he
had
provoked
the
Emperours
of
Rome
against
the
Christians
,
when
they
should
hear
that
a
professed
Christian
would
overthrow
the
present
government
of
the
Empire
,
and
rise
upon
their
ruine
.
Doct.
1.
The
wise
Lord
in
his
eternal
decree
hath
not
only
condescended
,
among
other
things
,
upon
the
sad
calamities
and
sharp
tryals
which
he
hath
thought
fit
to
exercise
his
people
by
,
but
also
upon
the
meanest
circumstance
of
all
their
troubles
,
even
the
very
point
of
time
,
most
seasonable
for
Gods
glory
and
his
peoples
good
,
wherein
they
shall
break
●orth
,
is
weighed
in
the
scales
of
his
eternal
wisdom
,
and
accordingly
fixed
upon
by
him
;
for
,
here
Paul
speaks
of
a
due
time
prefixed
by
God
,
wherein
the
Antichrist
was
to
be
revealed
for
the
Churches
tryal
,
that
he
might
be
revealed
in
his
time
.
The
word
signifieth
a
fit
and
seasonable
nick
of
time
.
2.
Such
is
the
malice
of
Satan
and
of
devilish
instruments
against
the
Church
of
Christ
,
that
they
gladly
would
,
and
accordingly
do
endeavour
to
antedate
the
time
of
the
Churches
tryal
prefixed
by
God
,
and
to
hasten
forward
the
height
of
her
calamity
with
such
celerity
,
as
that
the
Lords
people
should
be
overwhelmed
with
it
,
before
they
be
forewarned
of
it
,
or
get
any
time
to
make
ready
for
it
;
for
,
Antichrist
would
have
revealed
himself
sooner
than
his
due
time
,
if
somewhat
had
not
withheld
.
And
now
ye
know
what
withholdeth
,
saith
he
.
3.
It
pleaseth
the
Lord
,
in
mercy
unto
his
people
,
to
sift
the
violent
course
of
devils
and
men
,
to
carry
their
counsels
headlong
,
so
that
their
hands
cannot
fulfil
their
woful
enterprize
of
bringing
the
Churches
trouble
unto
an
height
,
before
the
time
appointed
by
God
,
as
most
fitting
for
it
,
do
fully
come
:
And
this
he
doth
by
casting
in
such
lets
and
impediments
as
prove
insuperable
either
by
devils
or
men
;
for
,
while
Antichrist
doth
haste
to
be
revealed
,
God
casts
in
a
lett
to
withhold
of
purpose
,
that
he
might
not
be
revealed
before
his
due
time
.
4.
Such
absolute
soveraign
power
hath
God
to
encline
the
wills
of
men
whithersoever
he
pleaseth
,
Prov.
21.
1.
that
he
often
maketh
even
them
who
are
enemies
to
him
to
bring
about
his
counsel
for
good
to
his
Church
and
people
,
beyond
their
own
intention
and
purpose
;
for
,
God
did
so
order
that
the
Roman
Emperours
,
even
while
Heathens
,
did
withhold
the
Antichrist
from
coming
to
the
height
of
his
power
and
Tyranny
over
the
Church
,
until
his
due
time
.
5.
Some
points
of
truth
,
the
publishing
whereof
are
not
of
such
necessity
as
to
countervaile
the
dammage
,
may
safely
be
concealed
in
prudence
,
when
the
untimeous
publishing
of
them
in
all
probability
will
hasten
persecution
,
and
mar
either
the
internal
or
external
peace
of
the
Church
.
Such
serpentine
wisdom
doth
well
consist
with
the
Doves
simplicity
and
Christian
zeal
,
Matth.
10.
16.
for
,
Paul
doth
not
here
express
that
the
Roman
Empire
by
name
should
withhold
,
until
it
were
taken
out
of
the
way
,
lest
he
had
thereby
hastened
persecution
.
And
now
ye
know
what
withholdeth
,
saith
he
.
Ver.
7.
For
the
mysterie
of
iniquity
doth
already
work
:
only
he
who
now
letteth
,
will
let
,
until
he
be
taken
out
of
the
way
.
He
doth
here
,
first
,
give
a
reason
for
what
he
presently
spoke
,
that
the
Roman
Empire
did
impede
,
not
the
being
,
but
,
the
revealing
and
discovery
of
the
Antichrist
and
Antichristianism
,
because
they
already
had
entred
the
Church
,
though
not
avow●dly
,
yet
secretly
.
Antichristian
Dominion
and
Doctrine
were
even
then
working
and
advancing
by
little
and
little
towards
an
height
,
in
so
far
as
justification
by
works
,
Gal.
2
16.
the
worshipping
of
Angels
,
Col.
2.
18.
abstinence
from
certain
kinds
of
meats
,
Col.
2.
21.
and
from
marriage
,
and
such
like
Antichristian
Doctrines
,
were
then
Preached
,
and
desire
of
rule
and
preheminence
among
Churchmen
over
their
brethren
,
and
the
flock
of
Christ
had
then
possessed
the
aspiring
spirits
of
some
,
3
Joh.
9.
Which
Antichristian
doctrines
and
tyranny
he
calls
a
mysterie
,
or
,
a
thing
hid
and
secret
,
chiefly
with
respect
to
the
Apostles
time
,
and
the
time
following
until
Antichrist
should
be
revealed
,
because
Antichristianism
then
,
together
with
those
other
Heresies
which
made
way
for
it
,
did
secretly
and
under
a
shew
of
devotion
and
piety
(
Col.
2.
23.
)
advance
and
promove
from
evil
to
worse
,
2
Tim.
3.
13.
until
they
might
end
in
the
almost
total
overthrow
of
Christian
Religion
at
the
last
.
Besides
that
Antichristian
doctrine
and
tyranny
were
still
to
remain
a
Mysterie
,
even
after
that
Antichrist
should
come
to
his
height
,
so
that
a
man
,
without
eye-salve
from
God
,
shall
hardly
discern
it
,
because
of
the
fair
pretences
of
love
to
Christ
,
to
truth
and
to
piety
under
which
he
was
to
lurk
;
for
therefore
is
he
called
a
false
Prophet
,
Rev.
16.
13.
and
said
to
have
two
horns
like
a
Lamb
,
Rev.
13.
11.
pretending
to
do
all
in
Christ
the
Lambs
name
,
and
to
make
use
of
his
horns
and
power
as
his
substitute
and
Vicar
.
And
it
is
called
a
mysterie
of
iniquity
,
as
in
opposition
to
the
doctrine
of
Christ
,
called
a
mysterie
of
Godliness
,
1
Tim.
3.
16.
so
because
Antichrists
doctrine
and
way
(
however
most
fair
and
specious
in
pretext
,
yet
)
in
reality
and
deed
should
be
nothing
else
but
errour
,
untruth
,
impiety
against
God
,
Rev.
13.
5.
and
unrighteousness
against
man
,
Rev.
13.
17.
for
the
word
rendred
,
iniquity
,
doth
express
the
general
nature
of
sin
,
and
as
it
were
all
sin
whatsoever
,
1
Joh.
3.
v.
4.
Next
,
he
sheweth
how
long
the
authority
of
the
Roman
Emperours
succeeding
one
another
(
called
here
he
who
letteth
)
should
prove
a
stop
in
the
way
of
Antichrists
growing
greatness
,
even
until
he
be
taken
out
of
the
way
,
that
is
,
until
their
power
be
so
broken
,
as
that
they
should
not
be
able
any
longer
to
withstand
this
arising
spiritual
dominion
,
and
especially
until
they
should
leave
Rome
,
the
seat
of
the
Empire
,
fully
void
and
free
,
wherein
the
Antichrist
was
to
erect
his
Throne
,
Rev.
17.
9.
Doct.
1.
So
great
an
enemy
is
Satan
to
mans
salvation
,
that
no
sooner
did
Christ
erect
a
Kingdom
in
the
world
for
saving
sinners
,
but
as
soon
,
at
least
within
a
little
,
the
devil
did
counter-work
,
by
endeavouring
to
erect
an
Antichristian
Kingdom
,
thereby
to
render
the
Kingdom
of
Christ
,
so
far
as
in
him
lay
,
wholly
useless
:
and
therefore
antiquity
,
so
much
boasted
of
by
Papists
,
is
no
undoubted
mark
of
the
true
Church
,
for
Antichristianism
is
but
by
few
years
of
latter
standing
that
the
Kingdom
of
Christ
under
the
Gospel
;
for
,
the
mysterie
of
iniquity
doth
already
work
,
saith
he
.
2.
So
subtle
an
enemy
also
is
Satan
,
and
so
full
of
foresight
,
as
that
he
hath
many
designs
on
foot
at
once
,
for
effectuating
his
woful
and
malicious
purpose
,
that
so
when
one
falleth
by
,
and
becometh
useless
,
another
may
hold
and
carry
on
his
work
,
so
as
the
field
be
never
fully
empty
:
for
,
though
the
Roman
Emp●re
at
this
time
was
fully
employed
for
carrying
on
the
design
of
Satan
in
bearing
down
the
Kingdom
of
Christ
,
yet
foreseeing
,
or
at
least
fearing
,
that
it
would
be
taken
out
of
the
way
,
he
begins
in
time
to
provide
himself
of
the
Antichristian
state
,
to
carry
on
this
woful
work
in
their
room
,
the
mysterie
of
iniquity
doth
already
work
.
3.
So
subtle
an
enemy
also
is
Satan
,
as
that
,
when
his
power
and
interest
is
not
so
great
,
as
that
he
may
safely
work
above
ground
,
and
carry
on
his
work
avowedly
in
open
view
of
all
,
he
contents
himself
to
remain
undiscovered
,
and
rather
to
advance
with
a
slow
pace
and
undiscernably
,
than
by
too
much
precipitancy
to
discover
his
design
untimeously
,
and
consequently
to
expose
it
to
crushing
;
for
,
while
the
Roman
Empire
was
in
strength
and
vigour
,
and
so
would
have
crushed
that
design
of
setting
up
an
Antichristian
state
in
Rome
,
he
wrought
in
a
mysterie
,
The
mysterie
of
iniquity
doth
already
work
.
4.
Satan
and
his
instruments
,
especially
heretical
spirits
,
are
not
alwayes
idle
,
when
they
do
not
kyth
,
but
usually
are
most
active
in
carrying
on
their
woful
work
as
they
find
access
,
when
they
appear
least
;
for
,
when
Antichristianism
durst
not
kyth
above
board
,
yet
it
did
work
,
the
mysterie
of
iniquity
doth
already
work
.
5.
The
evil
of
errour
,
especially
of
Antichristian
errours
,
and
the
height
at
which
they
aimed
,
neither
doth
,
nor
did
kyth
at
first
;
and
therefore
it
is
no
wonder
,
though
men
,
otherwise
gracious
in
the
primitive
times
,
who
were
kept
busie
in
maintaining
truth
against
other
avowed
errours
of
those
times
,
did
unawares
,
and
through
inadvercence
,
contribute
somewhat
to
countenance
the
rising
of
that
Episcopal
seat
in
some
steps
of
its
usurped
dominion
over
the
Church
of
Christ
,
which
,
though
improved
moderately
and
for
the
terrour
of
hereticks
at
first
,
yet
,
in
the
Ages
following
,
after
the
removal
of
these
reverend
and
gracious
fathers
,
it
did
end
in
avowed
Antichristian
tyranny
;
for
,
Antichristianism
did
for
a
long
time
work
in
a
mysterie
.
6.
Greatest
Empires
and
worldly
Monarchies
which
caused
their
terrour
in
the
Land
of
the
living
(
Ezek.
32.
23
,
24.
)
have
their
own
fatal
period
,
determined
and
foreknown
by
God
longer
than
which
they
cannot
stand
.
The
Lord
giving
hereby
anevident
demonstration
of
his
justice
,
while
he
visibly
avengeth
all
those
wrongs
and
insolencies
,
which
they
by
their
power
and
terrour
have
acted
towards
others
,
especially
his
Church
,
and
putting
a
difference
betwixt
all
earthly
powers
,
and
the
spiritual
Kingdom
of
Jesus
Christ
under
the
Gospel
,
which
shall
never
be
destroyed
,
nor
left
unto
other
people
,
but
it
shall
break
in
pieces
and
consume
all
those
Kingdoms
,
and
it
shall
be
for
ever
,
Dan.
2.
44.
for
,
he
saith
even
the
Roman
Empire
shall
be
taken
out
of
the
way
.
7.
When
the
time
prefixed
by
God
,
for
bringing
about
a
work
either
of
judgement
or
mercy
,
is
fully
come
,
all
impediments
and
hinderances
,
even
the
greatest
,
though
flourishing
Kingdoms
and
mighty
Empires
which
formerly
did
lett
it
,
are
easily
and
with
little
ado
removed
:
for
,
it
is
here
foretold
th●t
when
the
due
time
of
discovering
the
Antichrist
should
come
,
he
who
then
did
lett
,
to
wit
,
the
Roman
Empire
,
would
be
taken
out
of
the
way
.
Ver.
8.
And
then
shall
that
wicked
one
be
revealed
,
—
The
Apostle
doth
now
shew
the
time
when
the
Antichrist
should
be
revealed
,
or
discover
himself
by
exercising
his
open
and
avowed
tyrannies
over
the
Church
of
Christ
;
to
wit
,
t●en
,
when
he
who
did
le●t
should
be
taken
out
of
the
way
,
that
is
,
as
was
before
exponed
,
when
the
power
of
the
Roman
Empire
should
be
weakned
and
rendred
wholly
unable
to
resist
the
growing
greatness
of
the
Antichrist
.
Neither
is
it
necessary
to
condescend
here
upon
a
peremptory
point
of
time
,
but
as
the
one
through
a
long
tract
of
time
should
decrease
,
so
the
other
should
increase
;
and
he
calleth
the
Antichrist
here
,
That
wicked
one
,
or
(
as
it
is
in
the
Original
)
that
lawless
one
,
who
should
hold
himself
to
be
bound
by
no
Law
,
neither
Gods
Law
,
or
mans
Law
,
but
above
all
Law
,
so
as
he
may
dispense
with
Law
,
and
interpret
Law
according
to
his
pleasure
.
Doct.
1.
That
the
great
Antichrist
here
foretold
is
already
come
,
and
hath
discovered
himself
by
exercising
his
open
and
avowed
tyranny
,
is
clear
from
this
,
that
the
very
point
of
time
prefixed
by
God
for
his
publick
appearing
,
is
,
the
taking
of
that
out
of
the
way
which
formerly
did
lett
him
,
to
wit
,
the
Roman
Empire
.
Now
sure
it
is
,
that
though
the
name
of
an
Emperour
and
Empire
doth
still
remain
,
yet
his
Imperial
Power
and
authority
is
fully
removed
in
Asia
,
in
Africk
,
yea
in
Rome
it self
the
ancient
seat
of
the
Empire
,
where
he
hath
now
no
command
at
all
,
but
left
it
fully
void
for
Antichrist
to
erect
his
Throne
;
neither
hath
he
any
thing
left
him
in
Europe
proper
to
him
as
Roman
Emperour
,
except
the
bare
title
and
some
ceremonies
and
complements
,
with
a
little
power
and
authority
in
Germany
,
but
far
below
that
which
the
Roman
Emperours
of
old
enjoyed
,
and
even
this
little
he
cannot
have
but
at
the
Popes
pleasure
,
who
must
approve
the
Emperours
election
,
otherwise
it
is
null
.
Now
it
was
not
the
name
or
shadow
,
but
the
power
,
majesty
and
authority
of
the
Empire
,
and
especially
the
Emperours
interest
in
Rome
the
ancient
Imperial
seat
,
which
did
withhold
the
Antichrists
rising
greatness
.
And
therefore
that
being
removed
,
the
only
thing
which
impeded
his
revealing
is
taken
away
,
and
consequently
,
Antichrist
must
be
revealed
already
,
and
not
yet
to
come
as
Papists
affirm
:
for
,
saith
he
,
and
then
(
to
wit
when
he
who
now
letteth
shall
be
taken
out
of
the
way
v.
—
7.
)
shall
that
wicked
one
be
revealed
.
Ver.
—
8.
Whom
the
Lord
shall
consume
with
the
spirit
of
his
mouth
,
and
shall
destroy
with
the
brightness
of
his
coming
.
Lest
the
Lords
people
had
been
above
measure
terrified
by
what
remains
of
this
dreadful
prophesie
,
concerning
Antichrists
wonderful
power
and
success
,
therefore
the
Apostle
,
before
he
proceed
further
,
doth
,
in
this
fourth
branch
of
the
Prophesie
,
for
the
comfort
of
the
Godly
,
foretel
Antichrists
destruction
;
whereof
he
mentioneth
three
degrees
:
first
,
the
Lord
Christ
,
who
is
the
principal
author
of
this
destruction
,
shall
consume
him
,
not
in
a
moment
,
but
,
as
the
word
signifieth
,
by
little
and
little
,
piece
and
piece
,
weaken
his
respect
and
power
in
the
Church
of
God
:
and
this
with
the
spirit
,
or
breath
,
of
his
mouth
,
or
,
the
powerful
preaching
of
the
Gospel
by
his
sent
Ministers
,
Rev.
14.
6
,
7.
who
are
as
Christs
mouth
,
through
whom
he
breatheth
out
the
word
of
his
everlasting
Gospel
.
(
See
the
Preaching
of
the
Gospel
called
the
rod
of
his
mouth
and
breath
of
his
lips
,
Isa.
11.
4.
)
Secondly
,
he
shall
destroy
him
,
that
is
,
as
the
word
signifieth
,
utterly
abolish
,
enervate
and
make
void
,
to
wit
,
his
power
and
respect
,
and
that
with
the
brightness
of
his
second
coming
;
for
,
the
word
rendred
,
brightness
,
is
usually
joyned
with
his
coming
to
judgement
;
see
Titus
2.
13.
only
because
the
last
blow
to
be
given
to
the
Antichrists
person
seemeth
to
precede
the
last
day
,
Rev.
19.
20.
therefore
we
must
look
on
this
last
step
of
his
destruction
,
as
containing
divers
particular
strokes
in
it
,
as
first
a
stroke
upon
Rome
the
seat
of
the
beast
,
Rev.
18.
2.
next
,
upon
the
person
of
the
beast
,
or
Antichrist
himself
,
Rev.
19.
20.
after
which
it
is
like
the
Antichristian
Kingdom
will
want
an
head
.
Thirdly
,
upon
all
the
relicts
of
Antichristianism
,
and
all
who
shall
after
that
adhere
to
their
errours
and
superstitions
,
of
which
sort
it
is
probable
there
will
be
some
even
until
the
last
day
.
And
accordingly
it
is
safest
to
conceive
of
Christs
second
coming
with
some
latitude
,
so
as
it
may
mean
not
only
the
very
last
day
,
but
also
the
foregoing
signs
and
evidences
of
its
approaching
,
of
which
those
glorious
dispensations
of
his
power
in
overturning
the
beast
himself
and
his
seat
shall
not
be
the
least
.
Doct.
1.
So
tender
is
God
of
his
believing
people
,
that
,
though
he
see
it
sometimes
necessary
to
acquaint
them
with
such
things
as
will
put
them
to
grief
,
yet
,
he
postponeth
no
time
in
hasting
to
them
with
a
timeous
and
seasonable
comfort
,
when
he
seeth
their
hazard
of
fainting
through
excessive
fear
and
discouragement
calleth
for
it
:
for
,
he
breaks
in
upon
the
midst
of
this
dreadful
prophesie
with
the
comfortable
tydings
of
Antichrists
future
destruction
,
whom
the
Lord
shall
consume
,
saith
he
.
2.
Our
Lords
most
glorious
conquests
and
victories
,
in
which
most
of
himself
is
seen
,
are
those
which
are
obtained
not
so
much
by
outward
force
,
by
might
or
by
power
,
Zech.
4.
6.
as
by
the
plain
and
powerful
preaching
of
his
mighty
word
,
which
being
the
rod
of
his
strength
,
Psal.
110.
2.
he
doth
thereby
brui●e
his
enemies
,
and
break
them
asunder
;
while
he
discovereth
to
open
view
their
doings
,
errours
and
deceits
wherein
their
great
strength
doth
lye
,
Heb.
4.
12.
while
he
subdueth
some
of
their
followers
unto
himself
,
Act.
9.
1
,
&c.
and
doth
vex
and
gall
others
as
seeing
their
power
and
reputation
daily
weakned
by
such
a
contemptible
mean
,
Rev.
16.
10
,
11.
which
nevertheless
they
cannot
hinder
:
for
,
our
Lord
shall
consume
Antichrist
by
the
spirit
of
his
mouth
.
3.
Whatever
power
or
efficacy
the
word
Preached
hath
for
bringing
about
the
forementioned
effects
,
it
proceedeth
not
from
any
power
or
vertue
in
the
word
it self
,
Heb.
4.
2.
or
in
them
who
do
dispense
it
,
1
Cor.
3.
6
,
7.
but
from
the
powerful
influence
of
the
Lord
Christ
,
through
whom
alone
the
Word
preached
is
mighty
to
overthrow
all
strong
holds
and
cast
down
vain
imaginations
,
2
Cor.
10.
4
,
5.
for
,
he
sheweth
it
is
the
Lord
Christ
who
shall
consume
Antichrist
by
the
spirit
of
his
mouth
.
4.
The
Antichrist
spoken
of
in
Scripture
,
cannot
be
he
which
Papists
present
us
with
,
to
wit
,
one
individual
person
,
by
Nation
a
Jew
,
&c.
who
shall
be
killed
at
an
instant
,
either
immediately
by
Christ
himself
,
or
by
an
Angel
at
his
direction
;
for
,
the
Antichrist
shall
not
be
destroyed
at
once
but
by
little
and
little
,
and
first
cast
as
it
were
into
a
bed
of
languishing
,
his
total
overthrow
being
to
follow
after
,
whom
the
Lord
shall
consume
and
destroy
.
See
the
exposition
.
5.
Though
the
Lord
might
destroy
his
strongest
enemies
at
an
instant
,
Isa.
37.
36.
and
when
he
begins
also
make
an
end
,
1
Sam.
3.
12.
yet
his
usual
way
is
to
advance
toward
their
total
ruine
by
certain
degrees
and
steps
;
that
somewhat
of
his
glory
may
be
seen
in
every
step
,
Psal.
59.
11.
that
such
of
them
as
are
appointed
for
mercy
may
,
in
the
mean
time
,
be
drawn
to
repentance
,
Rom.
2.
4.
and
others
rendred
inexcusable
,
Rom.
2.
5.
and
that
his
people
may
be
kept
in
exercise
betwixt
hopes
and
fears
,
thanksgiving
for
what
is
already
done
,
Psal.
56.
12
,
13.
earnest
prayer
and
dependence
upon
God
for
compleating
of
what
doth
yet
remain
;
Psal.
56.
13.
for
,
it
is
here
foretold
that
this
shall
be
his
way
with
the
Antichrist
,
whom
the
Lord
shall
consume
by
little
and
little
,
as
the
word
signifies
.
6.
As
there
are
but
small
grounds
of
hope
from
Scripture
that
the
word
preached
shall
convert
the
Antichrist
,
or
work
a
reformation
among
his
devoted
followers
,
it
shall
consume
him
,
but
not
convert
him
;
So
where
the
word
preached
in
life
and
power
doth
not
prevail
to
the
conversion
of
those
who
hear
it
now
,
it
is
an
undoubted
fore-runner
of
eternal
destruction
to
be
inflicted
upon
them
by
Christ
the
Lord
,
when
he
shall
come
in
glory
to
judge
the
world
hereafter
;
for
,
because
the
spirit
of
Christs
mouth
doth
only
consume
and
not
convert
the
Antichrist
,
Therefore
shall
Christ
destroy
him
with
the
brightness
of
his
coming
.
7.
As
the
seeds
of
Antichristianism
were
early
sown
in
the
Church
(
see
v.
7.
doct.
1.
)
so
they
are
to
continue
long
,
even
until
Christs
second
coming
to
judge
the
world
;
and
therefore
the
Church
is
not
to
dream
of
having
any
time
fully
free
from
trouble
of
all
sorts
until
then
,
neither
is
that
perpetuity
and
long
continuance
of
doctrine
publickly
professed
through
many
succeeding
ages
,
whereof
the
Papists
boast
,
an
infallible
mark
of
a
true
Church
;
for
somewhat
of
Antichrist
and
Antichristianism
will
be
in
the
world
so
long
as
it
last
.
Whom
the
Lord
shall
destroy
with
the
brightness
of
his
coming
.
Ver.
9.
Even
him
whose
coming
is
after
the
working
of
Satan
,
with
all
power
,
and
signs
,
and
lying
wonders
.
The
Apostle
,
in
the
first
branch
of
this
Prophesie
,
returns
to
speak
more
fully
of
Antichrists
coming
,
whereby
is
meant
not
only
his
first
advancement
and
raising
to
his
power
,
but
the
tract
of
his
government
in
defending
,
ruling
and
enlarging
of
his
Kingdom
,
which
is
described
from
his
auxiliary
forces
,
helps
,
or
means
,
by
the
assistance
whereof
he
should
procure
to
himself
a
general
respect
and
esteem
in
the
Christian
world
;
and
those
are
three
,
whereof
two
are
in
this
verse
,
first
,
the
working
,
or
,
as
the
word
signifieth
,
the
utmost
efficacy
and
most
powerful
operation
of
Satan
,
who
should
employ
the
height
of
his
great
power
,
piercing
knowledge
,
malicious
wit
,
indefatigable
diligence
,
and
marvellous
activity
for
supporting
and
enlarging
of
Antichrists
Kingdom
.
The
second
help
is
all
power
and
signs
,
&c.
or
power
of
signs
,
by
an
usual
flowre
of
speech
expressing
one
thing
by
two
words
,
and
the
meaning
is
that
Satan
should
assist
him
,
and
his
officers
under
him
,
with
a
power
and
fa●ulty
of
working
signs
and
wonders
for
confirmation
of
his
tyranny
and
false
doctrine
,
Rev.
13.
13
,
14.
and
first
he
calls
this
power
all
power
,
not
as
if
either
Satan
or
Antichrist
were
omnipotent
,
or
had
power
to
do
what
they
please
,
Job
.
1.
12.
Act.
4.
28.
but
it's
all
created
power
,
or
the
utmost
of
what
created
skill
and
understanding
can
reach
.
2.
He
calls
them
lying
wonders
,
or
,
as
it
is
in
the
Original
,
wonders
of
lies
or
falshood
,
which
agreeth
both
to
signs
and
wonders
,
as
indeed
they
are
usually
taken
for
one
and
the
same
thing
in
different
respects
,
Rom.
15.
19.
Mark
.
13.
22.
and
they
are
false
and
lying
,
because
some
of
them
were
to
be
but
counterfeit
and
feigned
,
meer
juglings
,
deceiving
the
outward
senses
,
and
others
of
them
,
(
though
truly
done
and
breeding
marvel
and
astonishment
in
beholders
,
who
know
not
the
manner
and
way
how
they
are
done
,
yet
)
should
not
be
true
miracles
as
being
only
effects
of
some
secret
natural
causes
,
for
only
God
can
produce
true
Miracles
,
or
works
exceeding
the
reach
of
all
naturall
causes
,
Psal.
72.
18.
77.
13.
Rom.
4.
17.
And
lastly
,
all
of
them
should
be
wrought
by
Satan
,
and
his
instruments
to
confirm
false
and
lying
doctrines
,
and
therefore
are
justly
called
lying
wonders
.
Doct.
1.
Though
Satans
power
is
not
illimited
,
Job
2.
6.
neither
can
he
infallibly
determine
the
wills
of
men
to
follow
his
suggestions
,
Job
.
1.
12.
with
22.
yet
as
he
hath
no
small
power
upon
this
sublunary
world
(
see
upon
Eph.
2.
v.
2.
doct.
8.
)
yea
and
great
influence
upon
mens
actions
by
presenting
them
with
such
tentations
as
are
most
agreeable
unto
their
temper
,
2
Sam.
11.
2.
and
importuning
them
uncessantly
with
inward
suggestions
and
representations
unto
their
fancy
of
▪
such
things
as
may
most
conduce
for
his
purpose
;
Prov.
4.
16.
So
such
is
his
enmity
to
Christs
Kingdom
,
and
malice
to
mans
salvation
,
that
he
exerciseth
the
utmost
of
all
his
power
can
reach
to
bear
down
the
one
and
impede
the
other
:
and
therefore
it
is
no
wonder
to
see
some
of
those
who
are
engaged
under
him
in
that
woful
work
,
somewhat
elevated
above
the
sphear
of
ordinary
activity
,
skill
,
and
diligence
;
for
,
he
shews
that
Satans
working
or
utmost
activity
,
shall
be
employed
against
Christ
for
promoting
Antichrists
Kingdom
.
Whose
coming
is
after
the
working
of
Satan
.
2.
It
is
a
piece
of
necessary
wisdom
in
the
Lords
people
,
in
forecasting
tryals
,
not
to
extenuate
what
hazard
is
in
them
,
but
to
look
upon
them
as
they
are
cloathed
with
all
their
terrifying
circumstances
,
whereby
they
may
prepare
for
the
uttermost
before
it
come
;
Job
3.
25
,
26.
for
,
the
spirit
of
God
seeeth
it
necessary
to
present
this
tryal
under
Antichrist
to
the
Church
in
its
full
terrour
.
Whose
coming
is
after
the
working
of
Satan
with
all
power
,
&c.
3.
Satan
doth
set
himself
,
in
furthering
the
condemnation
of
sinners
,
to
imitate
Christ
in
many
of
those
things
which
are
done
by
him
in
bringing
about
the
salvation
of
the
elect
;
as
Christ
erects
a
Kingdom
in
the
world
whereof
himself
is
head
,
Psal.
2.
6.
So
Satan
hath
his
Kingdom
in
opposition
to
Christs
,
whereof
Antichrist
is
the
visible
head
,
Rev.
13.
11
,
12.
As
Christ
doth
impart
the
influences
of
his
spirit
unto
his
servants
,
whereby
they
work
effectually
in
those
who
are
saved
,
Col.
1.
29.
So
Satan
to
the
utmost
of
his
power
doth
act
his
instruments
,
whereby
through
Gods
permission
they
work
effectually
in
those
who
perish
,
Rev.
18.
13
,
14.
As
Christ
did
confirm
his
doctrine
by
miracles
,
and
exercise
his
power
in
his
servants
in
working
miracles
mediately
by
them
for
that
end
,
Heb.
2.
3
,
4.
So
doth
Satan
confirm
his
erroneous
doctrine
in
Antichrists
Kingdom
,
by
working
signs
and
wonders
,
and
sometimes
lendeth
his
power
to
Antichrist
and
his
Vassals
to
work
the
like
:
for
,
he
shews
that
Satan
doth
help
Antichrist
to
and
in
his
Kingdom
by
his
effectual
working
,
and
by
a
power
of
signs
and
wonders
.
4.
However
Satan
set
himself
to
imitate
Christ
thus
,
for
blinding
the
eyes
of
men
,
and
making
them
believe
that
his
Kingdom
,
Ministers
,
and
Doctrines
and
Miracles
do
differ
nothing
from
Christs
,
yet
he
comes
not
so
far
up
to
his
copy
but
the
Lords
people
,
who
have
their
senses
exercised
to
discern
both
good
and
evil
,
may
find
a
difference
betwixt
what
is
Satans
and
what
is
Christs
;
for
his
wonders
are
,
and
will
be
found
to
be
but
lying
wonders
.
Ver.
10.
And
with
all
deceiveableness
of
unrighteousness
,
in
them
that
perish
;
because
they
received
not
the
love
of
the
truth
,
that
they
might
be
saved
.
In
this
Verse
he
,
first
,
expresseth
the
third
mean
and
help
which
Antichrist
was
to
make
use
of
for
heightning
his
respect
and
credit
in
the
Christian
world
,
all
deceiveableness
of
unrighteousness
,
where
by
unrighteousness
,
it
seemeth
,
must
be
mainly
meant
his
unrighteous
false
doctrine
,
because
v.
12.
it
is
opposed
to
truth
,
as
also
1
Cor.
13.
6.
and
it
is
so
called
,
because
it
should
tend
to
make
the
receivers
of
it
injurious
to
God
,
unjust
to
men
,
and
cruel
to
themselves
.
And
by
deceiveableness
is
meant
all
manner
of
deceits
,
tricks
,
strong
and
cunning
perswasions
,
which
he
should
make
use
of
to
make
the
world
believe
his
unrighteous
errours
to
be
pure
and
innocent
truths
,
such
as
sophistical
disputations
,
Col.
2.
8.
pretexts
to
piety
and
devotion
,
Matth.
23.
14.
baits
of
riches
,
pleasures
and
preferments
,
2
Pet.
2.
18
,
19.
boasts
and
threatnings
,
Rev.
13.
17.
and
such
like
.
Next
,
he
enters
the
sixth
branch
of
this
prophesie
wherein
he
speaketh
to
the
Antichrists
great
success
by
the
former
means
and
helps
;
and
for
the
comfort
of
the
Godly
he
astricts
this
success
unto
a
certain
kind
of
men
,
who
should
be
his
subjects
and
sworn
vassals
.
And
those
he
describeth
,
first
,
from
their
everlasting
state
,
they
shall
perish
eternally
,
to
wit
,
they
,
who
should
joyn
with
him
in
all
his
errours
,
even
those
who
strike
most
at
the
foundation
,
and
persist
in
them
obstinately
and
finally
without
repentance
,
Rev.
13.
18.
and
18.
4.
which
holds
especially
in
them
who
would
adhere
to
him
after
that
the
Lord
should
discover
his
damnable
doctrines
and
tyranny
by
the
light
of
the
Gospel
,
Rev.
14.
6
,
7
,
8
,
9
,
&c.
Next
,
from
the
cause
of
their
destruction
,
to
wit
,
when
all
of
them
should
have
an
offer
of
saving
truth
,
some
in
one
measure
,
some
in
another
,
yet
through
want
of
love
to
it
they
would
not
receive
it
,
that
is
,
they
would
reject
it
,
for
more
is
intended
than
is
expressed
by
this
word
;
whence
he
hints
at
the
conclusion
which
he
intends
to
prove
,
to
wit
,
that
they
could
not
be
saved
,
but
behoved
to
perish
,
while
he
sheweth
that
receiving
of
the
truth
in
love
is
a
necessary
antecedent
of
salvation
.
Doct.
1.
It
is
the
nature
and
way
of
such
as
are
ring-leaders
of
errours
,
to
find
out
and
prosecute
all
possible
means
and
wayes
,
which
may
in
any
measure
tend
to
make
their
tenets
plausible
,
and
pass
for
truths
;
that
what
is
wanting
to
their
errours
in
the
point
of
divine
authority
,
and
sanctified
reason
,
may
be
supplyed
,
by
their
pretences
to
piety
,
antiquity
,
by
their
gratifying
of
mens
lusts
,
sophistical
disputations
,
passionate
perswasions
,
and
all
such
other
devices
,
which
serve
to
blind
the
eyes
even
of
the
wise
,
that
they
cannot
so
well
discern
betwixt
the
truth
and
falshood
of
what
they
hear
;
for
,
it
is
here
foretold
that
Antichrist
should
come
with
all
deceiveableness
of
unrighteousness
,
or
all
manner
of
deceits
to
perswade
the
receiving
of
his
unrighteous
doctrine
.
2.
Ring-leaders
of
errour
are
usually
men
of
little
conscience
,
in
so
far
as
they
stand
not
much
upon
the
nature
and
kind
of
the
means
they
use
,
whether
they
be
right
or
wrong
,
if
so
they
can
serve
their
present
design
:
for
,
Antichrist
doth
use
all
deceiveableness
of
unrighteousness
.
3.
So
tender
is
God
of
his
peoples
comfort
,
that
,
for
the
most
part
,
those
Scriptures
which
terrifie
most
are
so
contrived
as
to
carry
with
them
an
antidote
of
comfort
against
hopeless
discouragement
in
their
bosom
:
for
,
this
terrifying
Scripture
which
speaks
of
Antichrists
future
success
,
hath
in
it
a
comfort
,
to
wit
,
that
his
power
and
success
is
limited
only
to
reprobates
,
even
them
that
perish
.
4.
Though
even
the
Godly
elect
may
be
seduced
to
errour
for
a
time
,
Phil.
3.
15.
yet
they
cannot
arrive
at
such
an
height
of
malicious
blindness
,
as
against
all
means
of
their
reclaiming
to
remain
obstinate
in
the
bulk
and
most
fundamental
of
Antichristian
errours
,
and
to
persist
in
their
obstinacy
unto
death
:
for
,
it
is
here
foretold
he
should
so
prevail
only
in
those
who
perish
.
5.
When
foulest
and
most
dangerous
errours
are
carryed
on
with
fair
pretexts
,
subtle
insinuations
,
pithy
perswasions
,
they
will
not
want
a
multitude
of
blind
followers
:
for
,
Antichristian
untruths
being
carryed
on
by
all
deceiveableness
,
are
received
generally
by
those
who
perish
.
6.
Though
the
Lord
hath
no
regard
to
the
future
sin
of
reprobates
,
as
the
cause
of
their
reprobation
,
Rom.
9.
11
,
12.
yet
he
actually
condemneth
none
of
those
,
no
not
the
Antichrists
most
active
followers
,
whose
sin
is
not
the
cause
of
their
condemnation
;
and
therefore
none
shall
have
reason
to
complain
that
they
do
perish
unjustly
and
without
a
cause
:
for
,
the
cause
why
they
perish
is
here
expressed
,
because
they
received
not
the
love
of
the
truth
.
7.
Among
all
the
sins
of
a
people
professing
Christ
,
which
deserve
condemnation
,
and
for
which
reprobates
shall
actually
be
condemned
,
the
contempt
of
the
Gospel
is
the
first
and
chief
;
It
is
a
sin
against
the
remedy
of
sin
,
and
which
provoketh
the
Lord
in
his
holy
justice
to
give
up
the
person
guilty
to
the
power
and
slavery
of
several
other
sins
;
so
that
uncleannesses
,
murders
,
perjuries
,
&c.
are
but
streams
flowing
from
this
woful
fountain
;
for
,
he
mentioneth
none
of
their
other
sins
as
the
cause
of
their
destruction
but
this
alone
,
because
they
received
not
the
love
of
the
truth
,
saith
he
.
8.
If
even
the
least
report
of
Gospel
truths
and
of
Christ
be
not
received
and
made
welcome
,
it
is
a
sin
sufficient
to
provoke
the
Lord
to
plague
the
person
guilty
in
such
a
manner
as
he
shall
never
recover
,
but
undoubtedly
perish
;
and
therefore
how
much
more
when
Christ
and
the
Gospel
is
fully
and
plainly
taught
,
and
yet
the
gracious
offers
of
mercy
therein
contained
are
abused
and
slighted
?
for
,
it
is
but
a
small
and
passing
report
of
truth
and
Christ
,
which
many
of
Antichrists
followers
do
hear
,
being
compared
with
what
we
now
enjoy
,
and
yet
they
perish
because
they
received
not
the
truth
in
love
.
9.
It
is
not
sufficient
to
receive
the
truth
,
because
the
politick
Laws
of
the
Land
enjoyn
so
much
,
or
upon
any
other
account
,
but
from
love
to
it
;
otherwise
Satan
,
Antichrist
,
or
some
suitable
tentation
from
any
other
art
,
will
easily
prevail
to
make
him
who
hath
so
received
it
slip
from
it
;
for
,
they
perish
,
and
are
given
over
to
Antichrists
delusions
as
appears
from
v.
11.
because
they
received
not
the
love
of
the
truth
.
10.
There
is
no
middle
betwixt
Heaven
and
Hell
,
salvation
and
condemnation
:
If
a
man
attain
not
the
former
,
he
cannot
by
any
means
escape
the
latter
,
and
if
he
do
not
walk
in
the
way
to
Heaven
,
he
doth
ipso
facto
,
and
without
any
further
,
poste
swiftly
forward
to
hell
and
condemnation
;
for
,
he
proves
they
could
not
but
perish
and
be
condemned
,
because
they
refused
to
walk
in
the
way
wherein
they
might
be
saved
,
even
because
they
received
not
the
love
of
the
truth
that
they
might
be
saved
.
Ver.
11.
And
for
this
cause
God
shall
send
them
strong
delusion
,
that
they
should
believe
a
lye
.
He
doth
here
further
describe
the
v●ssals
of
Antichrists
Kingdom
,
thirdly
,
from
an
higher
degree
of
their
sin
.
They
would
not
only
reject
truth
,
but
also
believe
a
lye
,
that
is
,
give
a
firm
assent
,
without
any
contrary
doubt
,
to
grossest
untruths
and
errours
,
as
to
the
very
truths
of
God
.
Which
their
sin
is
set
forth
from
a
necessary
antecedent
of
it
,
the
Lord
his
sending
them
strong
delusion
,
for
this
cause
,
to
wit
,
for
their
not
receiving
the
love
of
the
truth
spoken
of
v.
10.
where
by
strong
delusion
or
(
as
the
word
doth
signifie
)
efficacy
of
errour
and
seduction
,
is
not
meant
errour
it self
,
but
the
prevalency
and
pith
of
errour
,
so
that
when
tentations
to
errour
should
be
propounded
by
Satan
and
his
emissaries
,
they
would
undoubtedly
prevail
;
and
this
efficacy
of
errour
is
attributed
to
Gods
sending
,
not
as
if
the
Lord
did
incite
or
perswade
men
to
believe
errours
,
for
he
forbids
and
condemns
them
,
2
Pet.
3.
17.
but
because
he
not
only
giveth
loose
reins
unto
Satan
to
use
his
power
of
seduction
against
them
,
1
King
.
22.
22.
but
also
raineth
snares
upon
them
,
and
actively
bringeth
about
many
things
in
his
providence
,
which
being
in
themselves
good
,
are
yet
stumbled
on
by
them
in
their
corruption
,
so
,
as
they
are
thereby
furthered
to
close
with
the
tentation
,
Job
21.
7
,
&c.
with
14.
withholds
his
grace
whereby
they
might
resist
tentations
,
2
Chron.
32.
31.
yea
,
and
actually
in
his
judgement
withdraws
,
and
after
a
sort
extinguisheth
that
strength
and
light
which
he
had
formerly
given
,
and
they
abused
,
Matth.
25.
—
29.
so
that
they
cannot
but
succumb
when
they
are
tempted
.
Doct.
1.
It
is
not
inconsistent
with
the
Lords
holiness
,
but
most
agreeable
to
his
unspotted
justice
,
to
punish
sin
with
sin
,
by
giving
the
sinner
up
,
in
the
way
mentioned
in
the
exposition
,
to
the
slavery
and
tyranny
of
that
sin
wherein
he
so
much
delights
;
for
,
he
saith
,
for
this
cause
,
to
wit
,
for
their
former
sin
,
God
shall
send
them
strong
delusion
.
2.
As
one
degree
of
sin
maketh
way
for
an
higher
;
So
there
cannot
be
a
more
terrible
judgement
inflicted
upon
any
for
former
sin
,
than
that
he
be
given
up
of
God
to
the
power
of
it
in
time
to
come
;
a
judgement
so
much
the
more
dreadful
,
as
the
party
smitten
by
it
is
not
sensible
of
it
;
Exod.
7.
22
,
23.
for
,
this
is
the
terrible
judgement
here
denounced
,
for
this
●
cause
God
shall
send
them
strong
delusion
.
3.
That
an
errour
,
when
it
is
vented
,
becometh
mightily
prevalent
,
in
making
many
to
close
with
it
and
embrace
it
,
proceedeth
not
from
the
power
of
Satans
tentations
only
,
who
hath
not
of
himself
an
irresistible
influence
upon
the
minds
of
men
,
Job
1.
12.
with
22.
but
also
and
mainly
from
mens
own
corruption
and
blindness
,
and
the
Lords
judicial
up-giving
of
them
to
it
formerly
mentioned
,
which
holdeth
by
parity
of
reason
in
Satans
tentations
to
any
other
sin
;
for
,
the
efficacy
of
errour
is
here
spoken
of
as
a
judgement
sent
by
God
,
God
shall
send
them
strong
delusion
.
4.
Where
Gospel
truths
are
not
received
in
love
and
made
use
of
as
they
ought
,
absurd
and
monstrous
errours
will
be
ere
long
received
,
and
believed
for
truths
;
for
,
because
they
received
not
the
love
of
the
truth
,
they
are
given
up
of
God
to
believe
a
lye
.
5.
When
the
Lord
,
in
his
holy
justice
,
giveth
loose
reins
unto
Satan
to
tempt
a
sinner
,
and
withdraweth
from
him
his
restraining
grace
,
there
is
no
sin
so
irrational
or
absurd
to
which
the
man
so
plagued
of
God
will
not
run
,
if
it
were
even
to
receive
most
gross
absurdities
for
divine
truths
,
and
to
believe
them
with
a
kind
of
firm
assent
beyond
all
doubt
or
suspicion
;
for
,
their
believing
lyes
is
here
foretold
as
the
consequence
of
Gods
sending
them
strong
delusion
,
even
that
they
should
believe
a
lye
.
Ver.
12.
That
they
all
might
be
damned
,
who
believed
not
the
truth
,
but
had
pleasure
in
unrighteousness
.
He
describeth
the
Antichrists
followers
,
fourthly
,
from
that
judgement
which
followeth
upon
their
sin
,
and
is
intended
to
be
brought
about
by
God
as
the
end
of
his
sending
them
strong
delusion
;
for
,
the
context
,
shewing
the
result
of
this
purpose
from
the
former
,
implyeth
so
much
;
and
the
judgement
is
,
they
shall
all
be
damned
,
to
wit
,
all
guilty
,
in
the
way
mentioned
upon
v.
10.
of
the
former
sins
;
which
,
for
further
clearing
of
Gods
justice
,
he
doth
here
again
repeat
,
1.
That
which
is
spoken
of
v.
10.
their
not
believing
the
truth
,
after
they
had
heard
it
;
to
wit
,
the
truth
of
the
Gospel
,
(
see
the
Gospel
so
called
,
and
for
what
reasons
upon
Eph.
1.
13.
doct.
4.
)
Next
,
that
which
is
expressed
v.
11.
here
called
their
taking
pleasure
in
unrighteousness
,
that
is
,
false
and
unrighteous
doctrine
(
see
upon
v.
10.
)
to
which
they
did
not
only
give
their
assent
and
approbation
,
but
also
did
find
much
inward
satisfaction
,
and
had
an
inexpressible
delight
and
pleasure
in
it
(
as
the
word
signifieth
)
and
in
all
the
woful
consequences
of
unrighteousness
both
to
God
and
man
,
to
which
it
tended
;
and
therefore
they
should
be
without
excuse
,
and
dying
impenitent
,
be
damned
without
remedy
.
Doct.
1.
Though
some
sins
and
errours
be
a
necessary
result
of
Gods
judicial
giving
up
a
man
to
the
power
of
tentation
and
delusion
,
as
said
is
;
yet
they
cease
not
to
be
sin
,
obliging
the
guilty
party
to
undergo
eternal
wrath
,
no
less
than
any
other
sin
;
and
that
because
their
former
sins
have
justly
procured
that
they
should
be
so
given
up
of
God
:
and
though
God
in
his
justice
doth
punish
sin
with
sin
;
yet
the
sinner
doth
alwayes
delight
in
sin
,
as
being
the
matter
of
his
voluntary
choice
;
for
,
he
shews
they
shall
be
damned
for
believing
a
lye
,
though
the
Lord
being
provoked
,
as
said
is
,
by
their
former
sins
,
had
sent
them
strong
delusion
,
and
that
because
they
took
pleasure
in
unrighteousness
.
That
they
all
might
be
damned
,
saith
he
.
2.
It
is
a
manifest
untruth
that
every
man
shall
be
saved
in
his
own
Religion
,
and
that
it
is
no
hazard
for
a
man
to
be
of
any
Religion
,
if
so
he
follow
his
conscience
,
believing
what
he
thinks
to
be
truth
,
and
walk
according
to
the
principles
of
that
Religion
which
he
professeth
and
believeth
to
be
of
God
;
for
,
here
it
is
foretold
that
the
devout
followers
of
Antichristian
lies
,
though
they
did
believe
them
to
be
truths
,
yet
,
should
be
damned
.
That
they
all
might
be
damned
.
3.
Multitudes
of
sinners
concurring
in
one
and
the
same
guilt
doth
neither
lessen
the
guilt
nor
make
God
either
,
through
fear
abate
,
or
from
pitty
moderate
the
deserved
punishment
;
for
,
here
it
is
foretold
that
they
shall
all
be
damned
.
4.
That
a
man
do
savingly
believe
the
Gospel
,
it
is
not
sufficient
that
he
assent
to
the
truth
of
it
in
his
judgement
,
but
he
must
also
embrace
and
receive
the
good
things
offered
by
it
in
his
will
and
affections
,
and
that
from
love
to
it
;
for
,
that
which
he
called
the
receiving
of
truth
in
love
,
v.
10.
he
calleth
believing
the
truth
here
.
Who
believed
not
the
truth
.
5.
As
no
men
,
no
not
the
worst
of
men
,
become
extreamly
evil
at
first
,
but
by
certain
steps
ascend
toward
that
height
of
sin
at
which
they
do
at
last
arrive
;
So
when
a
man
doth
not
only
commit
sin
,
but
takes
pleasure
in
it
,
maketh
his
boast
of
it
,
it
speaks
him
at
the
very
height
of
sin
,
and
near
a
dreadful
downfal
in
the
pit
of
condemnation
;
if
Gods
mercy
by
giving
speedy
repentance
prevent
it
not
;
for
,
several
steps
are
here
implyed
,
their
not
receiving
truth
,
their
believing
untruth
,
and
the
height
of
all
,
and
nearest
cause
of
their
being
damned
,
is
,
their
taking
pleasure
in
unrighteousness
.
6.
A
man
deluded
with
errour
may
for
a
time
find
much
seeming
peace
of
conscience
,
quietness
of
spirit
,
soul-satisfaction
and
delight
flowing
from
those
erroneous
doctrines
which
he
believeth
for
truth
:
and
the
more
of
this
kind
a
man
doth
find
in
the
way
of
errour
,
he
is
the
more
deluded
,
and
his
guilt
the
greater
;
for
,
their
taking
pleasure
in
unrighteousness
,
or
in
unrighteous
doctrine
,
is
spoken
of
as
the
utmost
effect
of
that
strong
delusion
sent
them
,
v.
11.
and
the
highest
step
of
their
sin
.
A
necessary
Appendix
containing
the
application
of
this
Prophecy
,
and
discovering
who
this
Antichrist
is
.
HAving
thus
explained
this
dark
Prophesie
,
and
made
such
doctrinal
application
of
it
as
every
verse
apart
did
offer
;
it
now
remaineth
that
for
the
more
full
understanding
of
the
present
Scripture
,
a
discovery
be
made
,
who
is
this
man
of
sin
,
that
great
Antichrist
,
whom
the
spirit
of
God
doth
here
so
fully
describe
;
which
the
event
,
time
,
and
experience
,
the
surest
commentaries
for
understanding
dark
prophesies
,
have
now
made
so
fully
clear
,
that
those
who
have
eyes
may
see
the
truth
of
that
assertion
which
hath
been
maintained
almost
in
every
age
,
and
now
by
all
the
Reformed
Divines
.
Whereby
it
is
affirmed
,
That
the
Pope
of
Rome
,
ever
since
he
usurped
that
fulness
of
power
in
all
causes
both
humane
and
Divine
which
he
hath
now
for
a
long
time
enjoyed
,
hath
been
,
and
yet
is
that
man
of
sin
,
that
Child
of
perdition
,
the
very
Antichrist
here
described
;
And
that
because
all
the
characters
of
this
man
of
sin
,
and
every
passage
of
this
prophesie
is
verified
in
the
Pope
,
as
shall
be
made
appear
by
taking
a
review
of
every
verse
.
And
first
,
The
third
verse
is
verified
in
him
;
for
,
first
,
the
Church
of
Rome
,
whereof
the
Pope
is
head
,
hath
made
defection
from
the
doctrine
of
faith
,
and
purity
of
worship
held
forth
in
the
Gospel
,
as
appears
from
all
the
controverted
points
betwixt
us
and
them
;
which
apostasie
did
spread
it self
over
the
face
of
the
whole
visible
Church
,
even
as
the
apostasie
here
foretold
to
be
under
the
Antichrist
,
except
there
come
a
falling
away
.
2.
The
Pope
did
not
pretend
to
such
power
over
the
▪
Church
of
Christ
,
as
he
now
exerciseth
,
in
Pauls
time
.
Their
own
Historians
grant
he
claimed
not
the
title
of
universal
Bishop
,
nor
power
of
both
swords
,
and
supream
authority
over
general
counsels
,
until
some
centuries
of
years
were
past
.
Even
as
the
Antichrist
of
whom
it
is
here
foretold
,
he
had
not
then
revealed
himself
by
exercising
open
tyranny
over
the
Church
of
Christ
▪
And
that
man
of
sin
be
revealed
,
saith
he
.
3.
The
Pope
is
a
man
,
though
not
an
individual
person
without
succession
,
yet
de
jure
alwayes
but
one
at
one
and
the
same
time
,
and
a
continued
series
and
succession
of
men
in
one
and
the
same
Chair
,
driving
forward
one
and
the
same
design
,
even
in
that
sense
wherein
I
proved
in
the
Exposition
that
the
Antichrist
is
here
called
a
man
in
the
singular
number
.
4.
The
Pope
is
a
man
of
sin
,
first
,
in
his
own
person
.
It
is
almost
incredible
what
monsters
of
men
,
for
horrible
crimes
of
murder
,
adultery
,
simony
,
sorcery
,
incest
,
sodomy
,
even
Popish
Historians
do
relate
many
of
their
own
Popes
to
have
been
.
2.
In
causing
others
to
sin
,
in
so
far
as
he
not
only
perswadeth
and
forceth
men
to
Idolatry
and
superstition
,
under
the
name
of
commanded
worship
,
as
Jeroboam
did
,
but
also
for
money
dispenseth
in
some
cases
with
murder
,
fornication
,
incest
,
and
selleth
pardons
for
any
sin
unto
those
who
have
sufficient
money
wherewith
to
buy
them
.
This
is
not
denyed
by
themselves
,
even
as
the
Antichrist
who
is
here
called
the
man
of
sin
.
Fifthly
,
The
Pope
is
the
Son
of
perdition
:
First
,
one
who
is
destinate
to
destruction
himself
,
as
the
Godless
life
and
monstrous
sins
of
many
Popes
have
declared
them
to
be
,
whatever
the
Lord
may
do
in
mercy
to
some
,
and
those
but
very
few
particular
Popes
,
whose
lives
have
not
been
so
grosly
vicious
as
the
rest
,
if
so
he
have
given
them
repentance
for
their
abominable
errours
.
2.
One
who
destroyeth
others
both
in
their
souls
by
damnable
doctrines
,
idolatries
and
superstitions
,
and
in
their
bodies
in
so
far
as
his
cruel
persecutions
,
upon
men
and
women
,
for
conscience
have
,
for
length
of
time
,
multitudes
of
those
who
have
suffered
by
him
,
and
the
cruel
manner
of
his
persecuting
,
by
exquisite
tortures
,
bloody
massacres
,
surpassed
far
all
other
persecutions
,
that
ever
were
;
Even
as
the
Antichrist
,
who
is
here
called
in
those
same
respects
the
son
of
perdition
.
Secondly
,
whatever
is
affirmed
of
the
Antichrist
v.
4.
is
verified
in
the
Pope
:
For
,
first
,
under
pretence
and
colour
of
friendship
,
he
is
an
eminent
opposite
and
adversary
to
Christ
,
as
in
many
other
things
,
so
,
chiefly
,
in
his
threefold
office
.
1.
In
his
Kingly
office
,
while
he
destroyeth
his
subjects
,
dispenseth
with
his
Laws
,
maketh
them
of
none
effect
by
his
traditions
,
enacteth
Laws
of
his
own
,
to
bind
the
conscience
,
of
equal
authority
with
,
yea
and
some
of
them
point-blank
opposite
unto
,
the
laws
of
Christ
,
as
in
his
forbidding
marriage
to
Church-men
,
discharging
the
use
of
the
Cup
at
the
Lords
Supper
.
2.
In
his
Priestly
office
,
while
he
maketh
himself
an
high
Priest
under
the
new
Testament
,
denyeth
the
fulness
of
Christs
satisfaction
and
intercession
,
alledging
that
they
must
be
supplyed
by
the
merits
and
intercession
of
the
Virgin
Mary
,
Saints
and
Angels
,
and
teaching
people
to
give
them
Religious
worship
for
that
end
.
3.
In
his
prophetical
office
,
while
he
teacheth
that
the
Scriptures
are
imperfect
,
and
as
a
false
Prophet
doth
teach
contrary
to
what
was
taught
by
Christ
,
in
the
doctrine
of
merit
,
purgatory
,
indulgences
,
work
of
supererogation
,
&c.
so
that
he
opposeth
Christ
in
all
his
offices
,
and
this
for
a
greater
length
of
time
,
with
more
universal
success
,
and
more
formidable
force
,
than
ever
any
heretick
did
before
him
;
even
as
the
Antichrist
,
who
is
here
said
to
oppose
himself
.
Secondly
,
The
Pope
exalts
himself
above
all
Kings
and
Emperours
,
while
he
teacheth
he
hath
absolute
power
to
dispose
of
Kingdoms
and
Empires
to
whom
he
will
,
at
least
in
order
to
the
Churches
good
,
and
actually
hath
dethroned
Kings
and
other
Magistrates
,
absolving
their
Subjects
from
their
oath
of
allegiance
;
doth
make
the
Emperour
to
hold
his
stirrup
when
he
is
to
ride
,
and
will
have
him
to
count
it
a
favour
to
have
access
to
kiss
his
feet
,
yea
and
sometimes
hath
trampled
upon
the
Emperours
neck
,
being
humbly
prostrate
before
him
to
beg
his
favour
and
reconciliation
with
him
(
all
which
are
avowed
and
granted
)
Even
as
the
Antichrist
,
of
whom
it
is
here
said
,
he
exalteth
himself
above
all
that
is
called
God
,
or
is
worshipped
.
See
the
Exposition
.
Thirdly
,
The
Pope
,
in
managing
his
rule
and
government
over
the
Church
of
God
,
pretendeth
to
no
less
than
divine
authority
,
even
the
same
with
God
and
Christ
,
whose
great
Vice-gerent
and
Vicar-general
on
earth
he
giveth
out
himself
to
be
.
Besides
,
it
is
expresly
affirmed
by
Popish
writers
that
the
Pope
sitting
in
and
teaching
from
his
Chair
,
cannot
err
,
and
his
determinations
are
of
equal
certainty
with
the
doctrine
of
Christ
himself
.
Even
as
the
Antichrist
,
of
whom
it
is
here
said
,
that
he
shall
carry
himself
as
God
.
Fourthly
,
The
Pope
doth
sit
and
exercise
an
absolute
fixed
and
illimited
power
of
Government
over
a
society
of
men
which
once
were
Gods
spiritual
Temple
and
Church
,
and
do
yet
bear
that
name
,
and
are
so
in
effect
,
if
we
speak
of
that
small
remnant
which
in
all
ages
the
Lord
made
to
keep
their
garments
clean
from
soul-ruining
Antichristian
errours
,
or
if
we
speak
of
the
whole
bulk
and
body
of
them
,
not
absolutely
,
but
,
as
being
compared
with
Turks
▪
Jews
and
Heathens
,
in
so
far
as
they
still
retain
some
relicts
of
a
Church
,
as
the
written
word
,
Sacraments
,
Ordination
,
&c.
though
miserably
corrupted
by
false
glosses
;
a
number
of
Superstitious
,
Idolatrous
,
and
Antichristian
additions
;
In
which
respects
the
Church
and
See
of
Rome
may
be
called
the
Temple
and
Church
of
God
,
wherein
the
Pope
doth
sit
and
rule
,
even
as
it
is
here
foretold
of
Antichrist
,
that
he
should
sit
in
the
Temple
of
God
.
Fifthly
,
The
Pope
attempts
to
shew
that
he
is
in
nothing
less
to
be
esteemed
of
than
God
,
by
taking
and
suffering
to
be
ascribed
unto
himself
,
1.
Divine
titles
,
as
our
Lord
God
the
Pope
,
universal
Pastor
,
chief
High-Priest
;
Head
of
the
Catholick
Church
.
2.
Divine
worship
,
as
Prostration
to
him
,
Adoration
of
him
,
upon
opinion
of
some
transcendent
sanctity
in
him
,
and
that
he
hath
fulness
of
power
to
forgive
sins
,
bestow
Heaven
,
and
damn
to
Hell
.
3.
Divine
properties
,
as
that
he
cannot
err
,
is
the
Judge
of
all
men
,
and
himself
can
be
judged
by
no
man
,
hath
power
,
as
Christs
Vicar
,
to
dispence
with
all
Law
,
can
forgive
not
only
sins
past
,
but
for
a
lease
of
years
yet
to
come
;
even
as
the
Antichrist
,
of
whom
it
is
here
foretold
,
he
should
shew
himself
that
he
is
God
.
Thirdly
,
Whatever
is
affirmed
of
the
Antichrist
,
v.
6
,
7.
is
verified
also
in
the
Pope
:
for
,
first
,
It
was
the
Popes
power
,
the
growth
whereof
in
Rome
and
Christendome
was
hindred
by
the
Roman
Empire
,
and
which
advanced
by
little
and
little
towards
its
full
height
,
as
the
credit
,
power
and
authority
of
that
Empire
did
weaken
and
decay
.
The
truth
whereof
is
abundantly
confirmed
by
History
,
and
acknowledged
by
Papists
themselves
.
Even
as
it
is
here
foretold
that
the
credit
and
authority
of
the
Roman
Empire
did
for
a
long
time
retard
the
Antichrists
growing
greatness
,
and
that
the
Antichrists
power
should
rise
upon
the
ruines
of
that
Empire
.
Ye
know
what
withholdeth
that
he
might
be
revealed
,
and
he
will
lett
untill
he
be
taken
out
of
the
way
.
See
the
Exposition
.
Secondly
,
A
great
many
of
Popish
errours
were
already
hatched
in
the
Apostles
time
,
as
that
men
are
not
justified
by
faith
only
,
but
also
by
works
,
Gal.
2.
16.
that
we
must
commend
our selves
to
God
by
the
Ministry
of
Angels
,
and
for
that
end
give
them
religious
worship
,
Col.
2.
18.
that
we
must
abstain
from
certain
kinds
of
meat
,
Col.
2.
21.
and
Church-men
from
marriage
;
that
we
ought
to
subject
our selves
to
the
wills
of
men
in
the
use
of
things
indifferent
,
Col.
2.
20.
and
that
superiority
of
power
in
one
Church-man
over
the
rest
is
a
thing
convenient
and
desirable
,
3
Joh.
9.
which
,
and
such
like
Popish
errours
,
did
then
work
secretly
and
under
ground
,
towards
that
height
of
credit
and
authority
which
they
afterwards
attained
.
Even
as
it
is
here
shewn
that
the
mysterie
of
Antichristian
tyranny
and
doctrine
did
work
already
in
Pauls
time
.
Thirdly
,
popish
errours
,
though
most
gross
in
themselves
,
yet
are
covered
over
with
such
fair
pretences
,
that
hardly
can
the
poyson
which
lurketh
in
them
be
at
first
discerned
,
unity
is
pleaded
for
,
as
the
foundation
of
their
Hierarchy
,
a
pretext
is
made
of
humility
,
for
pressing
the
invocation
of
Saints
and
Angels
,
and
of
sending
our
suits
by
their
mediation
to
God
,
Their
doctrine
of
merit
and
justification
by
works
,
and
not
by
faith
only
,
is
pressed
as
the
only
mean
of
exciting
to
diligence
in
duty
,
and
especially
in
the
works
of
charity
,
They
press
Pilgrimages
,
Penances
,
Abstinence
from
meats
,
voluntary
poverty
,
vows
to
lead
a
single
life
,
under
the
plausible
pretexts
of
attaining
thereby
to
more
than
ordinary
sanctity
,
mortification
of
the
flesh
,
and
such
like
;
Even
as
the
Antichristian
doctrine
and
tyranny
is
here
called
a
mysterie
,
The
mysterie
of
iniquity
doth
already
work
:
See
the
Exposition
.
And
Fourthly
,
Whatever
Popish
doctrine
,
as
it
is
popish
,
pretend
to
,
of
more
than
ordinary
sanctity
,
yet
the
native
issue
and
result
of
all
in
those
who
do
receive
it
,
is
nothing
else
but
impiety
and
iniquity
.
Their
vows
of
voluntary
poverty
do
,
in
the
nature
of
the
thing
,
drive
them
to
idleness
,
beggery
,
and
to
live
upon
the
labours
of
others
:
vows
of
leading
a
single
life
are
accompanied
with
Fornications
,
Adulteries
and
all
manner
of
uncleanness
,
in
those
who
have
not
the
gift
of
continency
.
Their
vows
of
blind
and
absolute
obedience
to
their
superiours
do
drive
them
to
murther
Kings
,
and
perpetrate
other
most
desperate
villanies
,
and
to
think
they
merit
Heaven
by
so
doing
,
if
their
superiours
do
enjoyn
them
.
Their
strictest
Penances
,
Pilgrimages
and
Fastings
from
certain
meats
,
on
certain
dayes
;
their
auricular
Confessions
,
do
cast
them
loose
to
live
at
a
random
in
other
things
,
as
thinking
they
have
already
made
satisfaction
to
God
by
those
things
,
and
knowing
how
to
make
up
with
a
little
pains
whatever
yet
is
lacking
,
even
as
the
Antichristian
doctrine
is
here
called
a
mysterie
of
iniquity
.
Fourthly
,
Whatever
is
affirmed
of
the
Antichrist
v.
8.
is
also
verified
in
the
Pope
:
for
,
first
,
it
is
maintained
by
his
flattering
followers
,
that
he
is
above
Law
,
taketh
Law
from
none
,
and
giveth
Law
unto
all
:
that
he
may
dispence
with
Gods
Law
,
and
of
wrong
make
right
by
correcting
and
changing
the
Law
,
Even
as
the
Antichrist
who
is
here
said
to
be
that
wicked
,
or
lawless
one
.
2.
The
Pope
,
after
long
wrestling
in
the
dark
,
hath
at
last
,
some
hundreds
of
years
since
,
attained
to
an
incredible
height
of
power
in
the
whole
Christian
world
,
by
his
being
possessed
with
the
power
of
both
swords
,
but
chiefly
in
the
City
and
Territories
of
Rome
,
where
he
is
absolute
Lord
and
Master
,
ever
since
the
Roman
Empire
did
lose
all
interest
in
Europe
,
as
History
doth
make
clear
:
Even
as
the
Antichrist
is
said
here
to
be
revealed
immediately
after
the
weakning
of
the
Roman
Empire
.
And
then
shall
that
wicked
be
revealed
.
To
which
add
,
that
seeing
the
Antichrist
must
be
already
come
,
as
I
proved
in
doct.
1.
from
this
verse
,
what
power
is
there
,
or
hath
been
,
to
whom
all
his
characters
here
and
elsewhere
mentioned
do
agree
so
well
as
to
the
Pope
?
3.
Since
the
first
beginning
of
Reformation
from
Popery
,
the
power
and
credit
of
the
Pope
hath
been
much
wasted
,
and
by
little
and
little
consumed
by
the
powerful
Preaching
of
the
Gospel
,
through
which
his
Errours
,
Tyranny
,
Superstitions
and
Idolatry
have
been
discovered
to
the
world
and
openly
disavowed
by
the
Reformed
Churches
:
even
as
it
is
here
foretold
that
the
Lord
shall
consume
Antichrist
by
the
breath
of
his
mouth
.
4.
However
the
power
and
credit
of
the
Pope
and
of
his
erroneous
doctrine
be
much
weakned
,
yet
so
many
and
strong
are
those
Engines
which
he
employeth
to
defend
his
tottering
Kingdom
,
and
so
small
ground
hath
been
gained
upon
him
these
sixty
years
last
past
,
that
there
is
little
appearance
he
shall
meet
with
a
full
and
final
overthrow
in
haste
,
or
before
the
time
of
Christs
second
coming
;
even
as
it
is
here
foretold
,
there
will
be
somewhat
what
of
Antichrist
in
the
world
until
then
,
which
Christ
shall
destroy
with
the
brightness
of
his
coming
.
Lastly
,
Whatever
is
affirmed
of
Antichrist
,
v.
9
,
10
,
11
,
12.
is
also
verified
in
the
Pope
;
for
,
first
,
Histories
do
testifie
a
great
many
Popes
have
come
to
the
Popedom
by
Sorcery
and
express
covenanting
with
the
Devil
for
that
end
,
by
Simony
,
by
poysoning
their
Predecessours
,
or
others
who
stood
in
their
way
,
and
by
such
other
devilish
arts
,
wherein
,
as
in
several
other
things
,
besides
those
,
Satan
hath
been
extreamly
active
to
advance
Popes
and
Popery
;
Even
as
it
is
here
affirmed
of
Antichrist
,
whose
coming
is
after
the
working
of
Satan
.
2.
A
singular
mean
and
help
by
which
the
Pope
,
and
Popish
doctrine
,
have
come
to
credit
and
respect
in
the
Christian
world
,
is
,
signs
and
wonders
alledged
to
be
wrought
by
him
,
and
his
followers
:
this
being
their
usual
way
,
when
other
proofs
do
fail
,
to
fly
to
miracles
to
confirm
their
superstitions
and
Idolatries
,
so
that
there
is
scarcely
any
famous
Church
,
Image
or
statue
,
or
●ounder
of
any
new
Religious
Order
,
or
any
Monastery
or
Religious
place
which
is
not
famous
by
some
one
or
other
miracle
,
and
some
of
them
for
many
reported
to
be
done
by
them
,
and
in
them
,
yea
they
make
the
glory
of
working
Miracles
a
mark
of
the
true
Church
:
Even
as
it
is
here
foretold
of
Antichrist
,
that
his
coming
,
credit
and
advancement
,
should
be
with
all
power
signes
,
and
wonders
.
Thirdly
,
Popish
Miracles
are
all
but
false
and
lying
wonders
,
given
out
and
supposed
only
to
be
such
,
in
so
far
as
,
1.
Some
of
them
are
but
meer
Juglings
and
found
to
be
such
,
as
when
they
affirm
their
Images
to
have
spoken
,
issued
drops
of
blood
,
and
sweat
,
that
poor
souls
have
come
creeping
and
crying
out
of
Purgatory
,
bemoaning
their
case
,
which
have
either
been
effectuated
immediately
by
Satan
,
or
by
subtle
conveyance
and
sleight
of
hand
,
which
hath
sometimes
been
discovered
,
and
the
spirit
taken
,
whipt
and
laid
in
the
stocks
for
his
imposture
.
2.
Some
of
them
have
been
truly
done
,
but
not
true
Miracles
,
as
not
exceeding
the
power
of
all
natural
causes
,
as
when
they
affirm
that
some
diseases
have
been
cured
by
the
touch
of
their
superstitious
Relicts
;
now
how
easie
is
it
for
Satan
to
take
off
and
cure
a
disease
,
which
,
through
Gods
permission
,
he
hath
laid
on
?
especially
seeing
many
such
like
seemingly
miraculous
cures
have
been
effectuated
by
devilish
art
among
the
Heathens
.
And
3.
All
of
them
are
made
use
of
to
confirm
their
erroneous
doctrines
〈◊〉
superstitious
practices
,
as
their
worshipping
of
Relicts
,
prayer
for
the
dead
,
invocation
of
Saints
,
Purgatory
,
&c.
and
consequently
all
of
them
but
false
and
seeming
Miracles
;
even
as
it
is
here
foretold
of
Antichrist
,
that
his
coming
should
be
—
with
signs
and
lying
wonders
.
Fourthly
,
The
Popish
doctrine
,
wherein
it
differs
from
the
doctrine
of
the
Reformed
Churches
,
is
nothing
but
an
heap
of
untruths
,
driving
the
maintainers
of
it
to
impiety
against
God
,
in
Idolatry
,
superstition
,
breach
of
vows
,
and
perjuries
,
and
to
unrighteousness
against
man
in
unnaturality
,
disobedience
to
Parents
,
and
lawful
superiours
,
under
religious
pretexts
,
in
preferring
Fornication
and
Uncleanness
to
the
bed
undefiled
in
Marriage
,
in
justifying
Jesuitical
equivocations
,
and
speaking
,
yea
and
swearing
untruths
,
and
such
like
,
which
hath
been
abundantly
made
out
by
the
Reformed
Divines
in
their
writings
to
that
purpose
:
even
as
the
doctrine
of
the
Antichrist
is
here
called
unrighteousness
,
or
a
doctrine
of
untruths
tending
to
unrighteousness
and
sin
of
all
sorts
.
Fifthly
,
The
Pope
doth
not
avow
or
profess
himself
an
enemy
to
truth
and
Christian
Religion
,
but
rather
the
prime
pillar
of
it
,
even
Christs
Vicar
on
earth
,
the
servant
of
the
servants
of
Christ
,
by
which
and
such
like
specious
pretexts
he
hath
undermined
truth
,
and
established
errour
in
its
place
:
even
as
it
is
here
foretold
of
the
Antichrist
that
he
should
not
openly
avow
his
doctrine
to
be
contrary
to
Gospel
truth
,
but
labour
by
deceitful
tricks
and
fair
pretexts
to
make
the
world
believe
his
doctrine
to
be
truth
,
even
by
all
de●●●veableness
of
unrighteousness
.
Sixthly
,
Innumerable
almost
are
those
subtle
devices
and
deceiving
juglings
,
which
are
made
use
of
under
Papacy
to
perswade
the
world
to
embrace
their
erroneous
and
unrighteous
doctrine
,
such
as
,
strong
and
false
alledgances
of
their
unity
among
themselves
under
one
head
,
of
the
antiquity
of
their
doctrine
,
the
consent
of
Fathers
to
it
,
the
universality
of
it
,
which
is
no
more
in
effect
but
that
all
the
world
did
once
wonder
after
the
Beast
,
Rev.
13.
3.
Besides
that
their
doctrine
and
worship
is
so
framed
,
as
to
comply
with
mens
corrupt
Lusts
,
and
to
fit
every
humour
.
If
men
be
lazy
idlers
,
they
place
them
in
Monasteries
,
if
ambitious
or
covetous
,
there
are
places
of
preferment
and
profit
to
catch
them
;
if
voluptuous
and
licentious
,
they
may
for
a
little
money
have
pardons
and
dispensations
,
if
quiet
and
cannot
endure
the
worlds
trouble
,
there
is
a
solitary
life
in
some
Hermitage
prepared
for
them
:
If
a
man
dislike
his
wife
,
let
him
enter
Religious
Orders
,
and
he
is
delivered
from
her
;
If
of
a
pragmatick
stirring
disposition
,
there
are
employments
of
compassing
Sea
and
Land
to
gain
a
proselyte
waiting
for
him
.
There
are
flatteries
,
and
taking
allurements
for
men
of
spirit
,
who
will
not
be
boasted
,
and
boasts
and
threats
of
curses
and
excommunications
for
men
of
a
more
folding
temper
:
In
a
word
,
whatever
a
mans
humour
can
fancy
,
there
is
somewhat
in
Popery
to
satisfie
it
,
and
make
men
believe
of
themselves
that
they
are
singularly
devout
,
when
they
do
but
feed
their
carnal
humours
;
Even
as
it
is
here
foretold
of
the
Antichrist
that
he
should
come
not
with
some
,
but
,
all
deceiveableness
of
unrighteousness
.
Seventhly
,
Though
the
power
of
the
Pope
,
for
many
ages
,
was
most
dreadful
and
absolute
through
all
Europe
,
yet
it
was
not
unlimited
;
there
being
alwayes
some
in
every
age
(
as
Papists
themselves
do
sometimes
confess
and
History
maketh
clear
)
who
never
yielded
to
take
on
his
yoke
,
but
one
way
or
other
testified
against
his
Tyrannical
Usurpation
,
and
damnable
soul-destroying
doctrine
:
even
as
it
is
here
foretold
that
some
should
be
exempted
from
the
Antichrists
defection
,
for
he
was
only
to
prevail
in
those
who
perish
.
Eighthly
,
The
members
of
the
Popish
Church
had
in
all
ages
the
truth
of
the
Gospel
tendred
to
them
,
at
the
first
beginning
of
the
Popes
apostasie
and
open
tyranny
more
clearly
,
in
following
ages
more
darkly
,
what
,
by
somewhat
they
heard
of
Christs
Nativity
,
Passion
,
Resurrection
,
&c.
expounded
to
them
,
according
to
the
custome
,
at
their
great
Festivals
,
and
what
by
the
testimony
or
report
of
that
testimony
which
dying
Martyrs
or
other
Confessours
gave
to
truth
,
whereof
there
were
some
almost
in
every
age
:
and
yet
they
did
not
receive
or
believe
the
truth
,
especially
those
truths
relating
to
the
authority
,
sufficiency
,
and
perfection
of
Scripture
,
to
the
fulness
of
Christs
satisfaction
and
merit
,
and
the
compleat
discharging
of
all
his
offices
,
the
justification
of
sinners
by
the
righteousness
of
Christ
imputed
to
them
and
received
by
faith
alone
,
and
such
other
truths
controverted
betwixt
them
and
us
:
yea
neither
believe
they
any
truth
because
of
the
authority
of
God
revealing
it
in
Scripture
,
but
because
of
the
Popes
Authority
,
which
only
makes
Scripture
to
be
Scripture
,
and
worthy
of
credit
unto
them
,
and
therefore
cannot
be
said
to
believe
any
truth
at
all
,
seeing
their
faith
is
only
humane
,
grounded
upon
the
authority
of
man
;
even
as
it
is
here
foretold
of
Antichrists
followers
,
that
they
received
not
the
truth
in
love
,
when
it
was
offer●d
to
them
,
and
that
they
believed
not
the
truth
.
Ninthly
,
Hugely
gross
errours
and
superstitious
fooleries
are
maintained
by
the
Pope
and
his
followers
,
for
necessary
truths
,
and
acceptable
pieces
of
Divine
Worship
,
as
may
be
seen
in
their
Apish
toyes
,
foolish
gestures
used
at
Mass
,
in
their
doctrine
of
Transubstantiation
,
and
indulgences
;
and
such
is
their
incorrigible
obstinacy
in
these
,
against
clear
evidence
of
Scripture
,
yea
and
of
common
sense
and
reason
,
that
it
cannot
be
conceived
rational
men
would
be
so
infatuated
and
stupid
,
except
they
were
judicially
plagued
of
God
,
by
giving
them
over
to
the
power
and
prevalency
of
errour
and
delusion
,
even
as
it
is
here
affirmed
of
Antichrists
followers
,
that
God
shall
send
them
strong
delusion
that
they
should
believe
a
lye
.
Tenthly
,
As
Popish
doctrine
,
wherein
it
differeth
from
us
,
is
but
a
bundle
of
lies
,
which
is
abundantly
proved
by
the
Reformed
Divines
;
So
this
doctrine
of
lies
is
believed
by
the
generality
of
the
Popish
Church
as
the
very
truth
of
God
,
with
a
firm
assent
and
without
all
contrary
doubt
;
so
that
some
of
them
being
given
over
to
the
power
of
delusion
will
choose
to
dye
for
it
,
at
least
to
suffer
loss
of
goods
before
they
recede
from
it
;
Even
as
it
is
here
foretold
of
Antichrists
followers
,
that
God
shall
send
them
strong
delusion
that
they
should
believe
a
lye
.
Eleventhly
,
Many
of
the
Popes
deluded
followers
have
their
consciences
so
seared
,
that
they
rest
their
souls
upon
the
faith
of
Popish
errours
,
draw
a
kind
of
comfort
and
satisfaction
from
them
,
and
have
an
infinite
delight
in
the
most
●ond
and
foolish
of
all
their
superstitious
performances
,
as
thinking
they
thereby
do
God
good
service
:
Even
as
it
is
here
foretold
of
Antichrists
followers
that
they
should
have
pleasure
in
unrighteousness
,
or
erroneous
and
unrighteous
doctrine
.
And
now
to
shut
up
this
second
part
of
the
Chapter
,
I
may
confidently
resume
the
former
assertion
,
as
a
clear
conclusion
from
what
is
already
said
,
that
seeing
all
the
characters
of
the
man
of
sin
,
here
described
,
are
verified
in
the
Pope
of
Rome
,
ever
since
he
usurped
the
fulness
of
power
in
all
causes
both
humane
and
Divine
,
which
he
hath
now
for
a
long●time
exercised
,
therefore
he
hath
been
,
and
yet
is
that
man
of
sin
,
that
child
of
perdition
,
and
the
very
Antichrist
,
who
is
here
described
.
Ver.
13.
But
we
are
bound
to
give
thanks
alway
to
God
for
you
,
brethren
,
beloved
of
the
Lord
,
because
God
hath
from
the
beginning
chosen
you
to
salvation
,
through
sanctification
of
the
spirit
,
and
belief
of
the
truth
.
The
Apostle
,
in
the
third
part
of
the
Chapter
,
doth
comfort
and
confirm
those
believing
Thessalonians
,
and
in
them
all
sincere
believers
through
all
Ages
,
against
the
terrour
of
the
forementioned
dreadful
Prophecy
;
and
this
three
wayes
.
The
first
,
(
which
is
propounded
by
way
of
thanksgiving
to
God
,
see
chap.
1.
3.
)
is
the
certainty
of
their
salvation
,
grounded
upon
Gods
decree
of
their
election
,
whereby
he
had
chosen
them
(
passing
by
others
as
the
word
implyeth
)
to
the
enjoying
of
salvation
,
or
perfect
blessedness
in
Heaven
,
1
Pet.
1.
2
,
4.
which
decree
of
election
is
described
from
several
things
,
which
do
all
of
them
conduce
to
their
confirmation
and
establishment
.
1.
From
the
cause
moving
God
to
it
,
implyed
in
the
word
beloved
,
It
was
nothing
without
himself
(
see
upon
Eph.
1.
4.
doct.
7.
)
but
his
love
to
them
,
which
made
him
choose
them
.
2.
From
its
antiquity
,
It
was
from
the
beginning
,
or
,
from
eternity
,
as
he
explains
himself
,
Eph.
1.
4.
3.
From
the
means
through
which
it
is
brought
to
execution
,
first
,
sanctification
wrought
in
them
by
the
spirit
of
God
,
mentioned
before
faith
(
though
it
be
a
fruit
of
faith
,
Act.
15.
9.
)
because
it
doth
first
appear
to
us
.
James
2
—
18.
(
See
what
this
sanctification
is
,
upon
1
Thes.
4.
3
—
)
2.
Belief
and
faith
(
see
what
this
grace
is
,
1
Thes.
1.
v.
3.
)
called
belief
of
the
truth
,
because
it
hath
respect
unto
,
and
relyeth
upon
the
truth
,
chiefly
of
the
Gospel
,
Mark
1.
15.
in
which
Christ
is
offered
,
1
Tim.
3.
16.
Doct.
1.
As
the
truly
Godly
,
beloved
of
God
,
do
most
suspect
their
own
strength
,
and
are
most
afraid
of
their
own
weakness
,
upon
hearing
of
approaching
tryals
,
when
the
unrenewed
fool
rageth
and
is
confident
,
Prov.
14.
16.
So
it
is
the
duty
of
Christs
Ministers
to
provide
the
Lords
people
with
suitable
and
seasonable
grounds
of
consolation
from
the
word
of
truth
to
underprop
them
,
lest
their
suspicions
and
fears
do
end
in
heartless
fainting
and
discouragement
;
for
,
Paul
foreseeing
that
the
Godly
would
be
most
afraid
at
the
terrour
of
the
former
Prophecy
,
doth
set
himself
to
comfort
and
confirm
them
.
But
we
are
bound
,
&c.
2.
It
is
the
duty
of
those
who
have
obtained
mercy
from
the
Lord
,
so
to
look
upon
the
dreadful
Judgements
,
Spiritual
or
Temporal
,
which
are
inflicted
by
God
upon
others
,
as
that
they
may
therein
read
,
and
thankfully
acknowledge
their
own
obligation
unto
the
Lord
who
dealeth
otherwayes
with
them
;
for
,
Paul
,
being
to
mention
the
preservation
of
those
believing
Thessalonians
from
the
dreadful
judgements
formerly
spoken
of
,
will
not
do
it
but
by
way
of
thanksgiving
to
God
,
that
therein
they
may
see
their
own
duty
.
But
we
are
bound
to
give
thanks
to
God
alway
for
you
.
3.
The
more
of
sanctifying
grace
,
and
of
other
testimonies
of
Gods
special
love
,
is
bestowed
upon
a
people
,
the
greater
obligation
is
thereby
laid
upon
their
faithful
Pastors
to
bless
the
Lord
on
their
behalf
;
for
,
Paul
seeth
himself
bound
to
give
thanks
to
God
,
because
God
had
chosen
them
,
&c.
See
more
upon
this
ground
,
chap.
1.
3.
But
,
4.
The
more
a
man
is
beloved
of
God
,
he
will
be
the
more
afraid
of
Antichrists
apostasie
,
and
may
the
more
confidently
expect
that
he
shall
be
preserved
from
it
;
for
,
they
were
beloved
,
whom
Paul
suppones
here
to
be
most
afraid
,
and
whom
he
here
confirms
,
and
partly
from
this
that
they
were
beloved
of
the
Lord
.
5.
As
the
elect
are
above
the
peril
of
total
and
final
apostasie
;
So
the
ground
and
reason
of
their
preservation
from
it
is
not
in
themselves
,
in
the
strength
or
firmness
of
their
resolutions
,
but
in
the
Lords
unchangeable
decree
,
whereby
he
hath
chosen
them
to
eternal
life
.
This
is
that
foundation
of
the
Lord
which
standeth
sure
,
2
Tim.
2.
19.
and
therefore
they
cannot
so
fall
as
to
perish
;
for
,
he
confirms
them
against
the
fears
of
falling
away
,
from
their
election
.
Because
God
hath
from
the
beginning
chosen
you
to
salvation
.
6.
It
is
the
Lords
allowance
that
the
Godly
elect
should
study
to
make
their
election
sure
,
and
attain
to
the
assurance
of
it
,
as
that
which
proveth
a
powerful
preservative
,
as
against
other
sins
,
2
Pet.
1.
10.
so
,
chiefly
,
against
Antichristian
errours
;
for
if
they
do
not
attain
to
the
knowledge
of
their
election
,
how
can
they
draw
comfort
and
matter
of
confirmation
from
it
,
as
the
Lord
alloweth
them
to
do
here
?
because
God
hath
from
the
beginning
chosen
you
to
salvation
.
7.
As
Gods
decree
of
election
before
time
,
is
accompanied
with
the
fruits
of
saving
grace
in
the
elect
,
begotten
in
them
by
the
spirit
of
God
in
time
;
So
it
is
neither
possible
,
nor
yet
needful
,
for
attaining
the
knowledge
of
our
election
,
to
dive
into
the
depth
of
Gods
eternal
decree
about
us
,
at
the
first
step
,
but
we
are
to
search
and
try
,
if
those
fruits
and
effects
of
Gods
electing
love
,
be
yet
wrought
in
us
,
and
from
these
conclude
that
we
are
elected
;
for
,
the
Apostle
speaks
of
faith
and
sanctification
as
the
fruits
of
election
,
by
which
,
and
by
effectual
calling
mentioned
v.
14.
a
man
may
gather
he
is
elected
:
he
hath
chosen
us
through
sanctification
and
belief
.
8.
As
the
Lord
will
infallibly
bestow
salvation
upon
the
elect
,
because
he
hath
chosen
them
to
it
,
and
the
counsel
of
the
Lord
must
stand
,
Prov.
19.
21.
So
he
bestoweth
salvation
upon
none
who
are
destitute
of
faith
and
sanctification
,
the
means
appointed
of
God
for
leading
to
it
;
he
hath
chosen
you
to
salvation
,
saith
he
,
through
sanctification
and
belief
.
9.
Whomsoever
God
hath
elected
to
salvation
,
he
hath
also
,
in
that
same
decree
,
elected
them
to
faith
and
sanctification
,
and
therefore
the
foresight
of
those
was
not
a
motive
inducing
God
to
elect
one
more
than
another
;
they
were
good
things
decreed
to
be
given
unto
us
,
and
consequently
were
not
foreseen
to
be
in
us
before
he
decreed
them
for
us
:
for
,
he
hath
chosen
you
to
salvation
through
sanctification
and
belief
.
10.
As
faith
and
sanctification
go
alwayes
together
,
the
former
being
the
fountain
of
the
latter
,
and
the
latter
again
an
evidence
of
the
former
,
Gal.
5
—
6.
So
the
motions
of
Gods
sanctifying
spirit
are
alwayes
conform
to
Gods
rev●aled
truth
,
and
directed
by
truth
as
it
is
apprehended
by
faith
,
and
all
other
motions
which
are
not
such
,
are
not
of
God
,
whatever
they
pretend
to
,
Isa.
8.
20.
for
,
he
joynes
sanctification
of
the
spirit
and
belief
of
the
truth
together
.
Ver.
14.
Whereunto
he
called
you
by
our
Gospel
,
to
the
obtaining
of
the
glory
of
our
Lord
Jesus
Christ
.
For
their
further
comfort
and
confirmation
from
the
former
ground
,
he
doth
here
give
an
evidence
that
God
had
chosen
them
to
salvation
;
even
this
that
God
had
effectually
called
them
,
or
having
renewed
their
wills
(
Ezek.
26.
27.
)
had
by
his
omnipotent
power
,
(
Phil.
6.
44
,
45.
)
made
them
willingly
apply
themselves
(
Psal.
110.
3.
)
to
the
attaining
of
those
things
whereunto
they
were
called
,
to
wit
,
salvation
,
sanctification
and
faith
mentioned
v.
13.
to
which
the
first
word
of
this
verse
doth
relate
.
Which
effectual
calling
is
set
forth
.
1.
From
the
external
mean
,
by
which
it
had
been
brought
about
,
to
wit
,
the
Preaching
of
the
Gospel
called
Pauls
Gospel
,
because
he
was
entrusted
with
the
dispensing
of
it
to
them
,
1
Thes.
2.
4.
next
,
from
the
utmost
end
of
their
calling
;
to
wit
,
their
obtaining
that
glory
in
Heaven
,
which
the
Lord
Christ
hath
purchased
,
and
the
same
,
in
some
respect
,
for
kind
,
though
not
for
measure
,
with
that
which
he
himself
enjoyeth
,
Phil.
3.
21
▪
1
Cor.
6.
2
,
3.
Doct.
1.
A
man
can
draw
no
comfort
or
confirmation
from
Gods
decree
of
electing
him
to
salvation
through
sanctification
and
faith
,
except
he
actually
apply
himself
to
walk
in
the
way
which
leadeth
to
salvation
;
for
,
he
makes
the
strength
of
the
former
consolation
and
confirmation
lye
in
this
,
that
they
were
effectually
called
to
sanctification
,
and
consequently
had
betaken
themselves
to
walk
in
that
way
,
whereunto
he
called
you
.
2.
It
is
not
in
the
power
of
fallen
man
to
do
so
much
of
himself
,
though
Heaven
be
offered
and
the
way
chalked
out
,
which
leadeth
to
it
,
as
to
betake
himself
to
walk
in
it
,
except
the
Lord
encline
him
powerfully
so
to
do
,
and
by
his
omnipotent
arm
draw
him
that
so
he
may
run
after
him
;
Cant.
1.
4
—
for
,
he
saith
it
was
the
Lord
,
who
called
them
thereunto
.
3.
However
this
effectual
excitation
of
sinners
,
and
engaging
them
to
enter
the
way
of
salvation
,
be
the
work
of
God
alone
;
yet
he
maketh
use
of
the
Gospel
Preached
by
his
sent
Ministers
,
as
an
outward
mean
,
at
or
after
the
Preaching
whereof
he
ordinarily
doth
work
powerfully
in
the
hearts
of
the
elect
:
for
,
he
saith
,
whereunto
he
called
you
by
our
Gospel
.
4.
As
the
state
of
salvation
,
to
which
the
elect
are
chosen
,
is
altogether
glorious
,
comprising
what
eye
hath
not
seen
nor
ear
heard
,
nor
ever
entred
into
the
heart
of
man
to
think
upon
,
1
Cor.
2.
9.
So
the
glory
to
be
enjoyed
in
that
state
,
is
the
result
,
not
of
our
endeavours
or
merit
,
but
of
Christs
purchase
,
and
a
piece
of
that
glory
which
Christ
in
his
humane
nature
enjoyeth
,
who
hath
gone
to
Heaven
for
this
very
end
,
that
where
he
is
there
we
may
be
;
Joh.
14.
3.
for
,
therefore
is
it
called
the
glory
of
our
Lord
Jesus
Christ
to
the
obtaining
whereof
we
are
called
.
5.
Though
Heaven
and
glory
be
purchased
by
Christ
and
designed
for
the
elect
in
Gods
eternal
and
unchangeable
decree
,
(
see
v.
13.
)
yet
none
attaineth
to
the
actual
possession
of
it
,
but
such
as
are
effectually
called
and
drawn
out
of
nature
to
the
state
of
grace
,
and
all
such
shall
at
last
attain
it
,
grace
here
being
a
most
infallible
forerunner
of
glory
hereafter
:
for
,
he
saith
he
hath
called
you
to
the
obtaining
of
glory
.
Ver.
15.
Therefore
,
brethren
,
stand
fast
,
and
hold
the
traditions
which
ye
have
been
taught
,
whether
by
word
,
or
our
Epistle
.
He
confirms
them
,
Secondly
,
by
exhorting
them
that
therefore
,
to
wit
,
because
there
was
an
apostasie
to
be
v.
—
3.
and
Gods
electing
love
was
made
known
unto
them
,
v.
13
,
14.
that
therefore
,
I
say
,
they
would
stand
fast
and
constant
in
the
truth
without
yielding
groun●
as
stout
souldiers
,
(
from
whom
the
word
is
borrowed
)
which
he
further
explaineth
by
exhorting
them
to
hold
,
as
it
were
by
both
hands
,
and
against
all
opposition
,
the
traditions
,
or
things
delivered
by
him
(
as
the
word
signifieth
)
to
wit
,
the
exhortations
and
doctrines
both
concerning
faith
and
manners
,
which
they
had
received
from
him
and
were
taught
by
him
,
whether
by
word
,
when
he
was
present
with
them
and
preached
to
them
,
or
by
this
and
the
former
Epistle
written
by
him
,
when
he
was
absent
from
them
.
Doct.
1.
The
doctrine
of
election
,
and
assurance
of
salvation
grounded
upon
election
,
doth
not
make
exhortations
to
duty
,
reproofs
and
threatnings
in
case
of
neglect
of
duty
,
of
no
effect
and
useless
;
In
so
far
as
those
are
means
appointed
by
God
for
making
the
elect
persevere
in
the
way
which
leadeth
unto
that
salvation
,
to
which
they
are
appointed
:
for
,
notwithstanding
of
what
he
wrote
of
election
and
the
infallible
evidence
of
their
election
,
v.
13
,
14.
he
doth
here
exhort
them
to
stand
fast
and
hold
the
traditions
.
2.
As
the
dreadfulness
of
approaching
hazard
should
not
makes
us
lose
heart
,
and
sit
down
discouraged
;
So
the
faith
of
through-bearing
,
flowing
from
assurance
of
our
election
,
is
so
far
from
being
,
in
its
own
nature
,
a
pillow
for
carnal
security
,
that
,
upon
the
contrary
,
it
doth
forcibly
encourage
and
excite
to
duty
in
the
face
of
danger
,
as
knowing
our
labour
shall
not
be
in
vain
in
the
Lord
;
for
,
from
what
he
spoke
of
the
future
apostasie
,
and
the
evidence
they
had
of
Gods
electing
love
,
he
exhorts
them
therefore
brethren
,
stand
fast
,
and
hol●
.
3.
Even
the
elect
themselves
have
been
and
will
be
strongly
assaulted
by
Antichrist
,
and
in
no
small
hazard
to
be
drawn
away
with
his
Antichristian
errours
,
except
they
stand
fast
as
men
of
courage
,
and
employ
the
uttermost
of
their
wit
and
strength
to
defend
the
truth
of
the
Gospel
against
those
dreadful
terrours
and
subtle
snares
,
which
Antichrist
and
his
emissaries
do
make
use
of
to
drive
them
and
draw
them
from
it
:
for
,
so
much
is
implyed
,
while
,
speaking
to
the
elect
with
relation
to
the
assaults
of
Antichrist
,
he
exhorts
them
to
stand
as
stout
souldiers
,
and
to
hold
the
truth
as
it
were
with
both
hands
against
all
opposition
,
as
the
word
signifieth
,
therefore
,
b●ethren
,
stand
fast
and
hold
.
4.
The
apostasie
of
many
from
the
truth
,
and
the
prevalency
of
errour
,
is
so
far
from
being
,
in
reason
,
a
motive
to
make
us
think
the
less
of
truth
,
and
to
follow
the
drove
,
that
it
ought
to
make
us
love
truth
the
better
,
cleave
to
it
more
firmly
,
and
become
more
rooted
in
the
faith
of
it
,
that
so
the
storm
,
which
bloweth
others
up
by
the
roots
,
may
not
unsettle
us
;
for
,
from
what
he
spoke
of
a
general
apostasie
to
come
,
he
exhorts
them
that
therefore
they
would
stand
fast
and
hold
the
traditions
.
5.
There
is
no
ground
here
to
establish
the
authority
of
Popish
unwritten
traditions
,
as
a
partial
rule
of
faith
and
manners
,
of
equal
authority
with
the
written
Word
of
God
:
for
,
though
some
of
those
traditions
here
mentioned
were
not
written
by
Paul
in
any
of
these
two
Epistles
;
yet
they
,
as
all
other
truths
necessary
to
salvation
,
were
committed
either
before
or
after
this
to
sacred
writ
,
2
Tim.
3.
15
,
17.
traditions
which
ye
have
been
taught
whether
by
word
or
our
Epistle
.
Ver.
16.
Now
our
Lord
Jesus
Christ
himself
,
and
God
even
our
Father
,
which
hath
loved
us
,
and
hath
given
us
everlasting
consolation
,
and
good
hope
through
grace
.
He
confirms
them
thirdly
,
by
praying
to
God
for
them
that
he
would
work
those
things
in
them
which
he
was
pressing
upon
them
;
to
wit
,
comfort
and
constancy
.
In
which
prayer
,
he
,
first
,
layeth
down
some
arguments
for
strengthning
both
his
own
,
and
their
confidence
in
expectation
of
an
answer
.
The
first
is
taken
from
that
near
relation
wherein
Christ
and
God
,
to
whom
he
prayeth
,
did
stand
towards
them
.
Christ
himself
being
their
Lord
Jesus
Christ
,
and
God
their
Father
.
The
second
from
Gods
special
love
to
them
.
The
third
from
the
fruits
of
his
love
already
enjoyed
,
1.
Consolation
,
that
is
ease
of
mind
from
,
and
encouragement
of
spirit
against
all
causes
of
sorrow
;
which
is
actually
attained
by
real
believers
at
some
times
,
Psal.
27.
1
,
2.
and
all
such
have
sufficient
grounds
and
reason
for
it
alwayes
,
Heb.
3.
17
,
18.
and
the
meanest
measure
of
it
enjoyed
by
any
here
is
an
earnest
of
that
full
and
perfect
freedom
and
ease
from
all
sorrows
and
weights
of
sin
and
misery
which
they
shall
enjoy
in
Heaven
for
ever
;
Job
.
4.
14.
and
therefore
is
it
called
everlasting
consolation
.
2.
Good
hope
,
that
is
,
both
solid
grounds
of
hope
,
and
the
grace
of
hope
it self
whereby
we
make
use
of
those
grounds
,
by
expecting
all
the
good
things
which
God
hath
promised
,
Rom.
8.
25.
which
two
fruits
of
love
are
described
from
their
common
fountain
,
Gods
grace
and
favour
,
not
only
without
,
but
contrary
to
our
deserving
,
Isa.
64.
6.
Doct.
1.
That
precepts
and
exhortations
to
duty
do
not
inferr
a
power
in
mans
free-will
to
obey
,
fee
upon
1
Thes.
5.
23.
doct.
2.
for
,
he
here
prayeth
that
God
would
work
that
in
them
which
he
hath
presently
pressed
upon
them
.
Now
our
Lord
Jesus
Christ
himself
,
&c.
2.
As
it
is
the
Lords
blessing
and
powerful
working
of
his
spirit
which
maketh
the
word
Preached
,
gain
ground
on
hearts
,
1
Cor.
3.
7.
So
it
is
the
duty
of
Ministers
,
and
of
people
also
,
to
deal
with
God
in
earnest
by
Prayer
for
his
promised
spirit
to
accompany
the
Word
Preached
and
make
it
lively
,
seeing
the
Lord
hath
undertaken
to
give
his
holy
spirit
unto
those
who
ask
him
;
Luk.
11.
13.
for
,
Paul
,
having
pressed
comfort
and
constancy
,
doth
pray
to
God
that
he
would
comfort
and
establish
them
,
and
thereby
teacheth
them
to
do
the
like
.
Now
our
Lord
Jesus
Christ
himself
,
&c.
3.
That
a
man
may
stand
fast
,
especially
in
trying
times
,
there
is
more
required
than
conviction
of
duty
,
or
a
fixed
resolution
to
stand
to
his
duty
,
Matth.
26.
33
,
35.
There
must
be
also
a
continued
influence
from
the
Lord
,
of
cheerfulness
,
comfort
and
courage
,
otherwise
all
will
be
to
little
purpose
;
for
,
Paul
seeth
this
necessary
,
and
therefore
prayeth
for
it
,
Now
our
Lord
Jesus
Christ
himself
,
&c.
4.
That
Jesus
Christ
is
true
God
equal
with
the
Father
appeareth
from
this
,
that
not
only
he
is
one
who
heareth
prayer
,
the
author
and
bestower
of
all
spiritual
blessings
which
are
here
sought
from
him
,
and
said
to
be
already
bestowed
by
him
,
but
also
he
is
named
before
the
Father
,
which
certainly
had
been
blaspheamous
if
he
were
not
also
true
God
.
Now
our
Lord
Jesus
Christ
himself
and
God
even
our
Father
,
&c.
5.
That
Christ
is
a
distinct
person
from
the
Father
,
though
one
in
substance
with
him
,
appears
from
this
,
that
they
are
here
distinguished
by
Paul
,
Now
our
Lord
Jesus
Christ
himself
,
and
God
even
our
Father
.
6.
That
God
the
Father
is
usually
named
before
the
Son
doth
not
inferr
any
inequality
betwixt
them
,
but
only
the
order
of
subsistence
and
working
which
is
among
the
persons
of
the
blessed
Trinity
;
for
,
here
Christ
the
second
person
is
named
first
,
to
shew
there
is
not
any
such
inequality
.
Now
our
Lord
Jesus
Christ
himself
,
and
God
even
our
Father
.
7.
That
our
prayers
should
be
directed
unto
God
only
,
see
upon
Eph.
1.
17.
doct.
3.
for
,
so
doth
Paul
alwayes
direct
his
.
Now
our
Lord
Jesus
Christ
himself
,
&c.
8.
Our
prayers
to
God
should
not
consist
of
multiplyed
petitions
only
,
but
ought
to
be
fraughted
with
such
arguments
and
motives
for
obtaining
what
we
ask
,
as
may
strengthen
our
confidence
in
expectation
of
an
answer
;
for
,
such
are
the
Apostles
prayers
.
Now
our
Lord
—
which
hath
loved
us
,
and
given
us
,
&c.
9.
In
seeking
things
needful
from
God
,
we
should
look
upon
him
,
not
as
standing
disaffected
to
us
,
and
at
a
distance
with
us
,
but
according
to
the
nearest
relations
,
which
we
can
reckon
our selves
to
have
unto
him
;
for
,
Paul
eyeth
Christ
and
God
as
his
and
their
Christ
and
Father
.
Now
our
Lord
,
and
God
even
〈◊〉
Father
.
10.
The
Faith
of
Gods
special
love
doth
strongly
underprop
the
heart
with
confidence
of
a
gracious
answer
in
prayer
,
as
knowing
that
love
in
God
is
communicative
of
any
thing
in
God
that
is
good
and
needful
for
the
party
loved
,
Psal.
84.
11.
and
that
seeing
his
love
hath
given
Christ
,
which
is
more
,
he
will
not
withhold
that
which
is
less
;
Rom.
8.
32.
for
,
Paul
doth
strengthen
his
confidence
from
this
ground
,
while
he
saith
,
which
hath
loved
us
.
11.
Our
former
receipts
from
God
should
be
improved
as
helps
and
props
for
strengthning
confidence
in
expectation
of
obtaining
yet
further
from
him
,
even
whatever
our
necessities
call
for
,
and
his
glory
shall
require
at
our
hand
:
This
being
the
Lords
usual
way
to
do
good
because
he
hath
done
good
;
and
therefore
prayer
should
not
be
wholly
stuffed
with
heartless
complaints
of
what
we
want
,
there
should
be
a
mixture
of
humble
and
thankful
acknowledgement
also
of
what
we
already
have
,
and
an
argument
drawn
from
thence
to
plead
for
more
;
for
,
so
doth
Paul
here
.
Who
hath
given
us
everlasting
consolation
and
good
hope
.
12.
It
is
only
spiritual
receipts
the
experience
whereof
doth
alone
,
and
considered
apart
from
receipts
of
any
other
kind
,
furnish
us
thus
with
an
argument
where
by
to
plead
with
God
for
more
,
those
only
being
given
as
an
earnest
of
further
,
Eph.
1.
14.
which
temporal
favours
are
not
,
but
sometimes
given
of
God
in
displeasure
,
and
fore-runners
of
his
eternal
wrath
:
Psal.
17.
14.
for
,
it
's
only
spiritual
receipts
from
which
Paul
doth
draw
an
argument
here
.
Who
hath
given
us
everlasting
consolation
,
and
good
hope
.
13.
True
and
solid
consolation
against
any
thing
which
causeth
grief
is
only
that
,
which
is
accompanied
with
,
and
floweth
from
the
well-grounded
and
good
hope
of
eternal
glory
:
and
whatever
other
comfort
or
joy
a
man
enjoyeth
,
it
is
not
lasting
,
much
less
everlasting
,
but
endeth
in
greater
grief
;
Eccles.
7.
6.
for
,
he
conjoyneth
these
two
,
everlasting
consolation
and
good
hope
.
14.
Then
doth
experience
of
by-past
receipts
strengthen
much
our
confidence
of
receiving
more
,
when
we
take
up
Gods
free
grace
and
favour
without
and
contrary
to
our
deserving
as
the
cause
of
what
hath
been
bestowed
already
;
In
so
far
as
hereby
we
find
an
answer
to
all
those
doubts
,
which
do
arise
from
our
present
unworthiness
,
and
misdeservings
,
even
this
,
The
same
free
grace
which
overcame
our
mis-deservings
then
,
will
overcome
them
yet
;
for
,
Paul
,
while
he
makes
by-past
receipts
plead
for
obtaining
further
,
doth
look
on
them
as
flowing
from
this
fountain
.
Who
hath
given
us
everlasting
consolation
,
and
good
hope
through
grace
.
Ver.
17.
Comfort
your
hearts
,
and
stablish
you
in
every
good
word
and
work
.
Next
,
in
this
prayer
is
set
down
what
he
prayed
for
;
first
,
the
continuance
and
increase
of
the
same
comfort
,
which
they
had
already
received
,
v.
16.
next
,
establishment
,
and
constancy
;
and
this
,
first
,
in
every
good
word
,
that
is
,
in
the
faith
of
good
and
sound
doctrine
,
opposite
to
Antichristian
errour
,
1
Tim.
4.
6.
which
agreeth
better
with
the
preceding
purpose
of
the
whole
Chapter
,
than
to
expone
it
of
their
language
and
discourse
.
Next
,
in
every
good
work
,
or
the
practice
of
holiness
in
the
whole
course
of
their
life
.
See
what
a
good
work
is
upon
Eph.
2.
10.
doct
.
4.
Hence
learn
,
1.
That
a
man
may
stand
stedfast
in
a
trying
time
,
he
should
by
all
means
endeavour
to
keep
his
heart
in
a
cheerful
frame
,
by
laying
hold
,
with
some
measure
of
confidence
,
upon
such
grounds
of
consolation
as
the
Gospel
affords
,
1
Thes.
4.
18.
habitual
discouragement
and
dejectedness
of
mind
being
the
usual
forerunner
of
defection
,
Heb.
12.
12
,
13.
for
,
the
Apostles
pra●ing
that
God
would
comfort
and
establish
them
,
shews
that
a
heart
cheered
up
with
the
consolations
of
the
Gospel
is
the
usual
companion
of
constancy
.
2.
Not
only
are
the
first
beginnings
of
grace
from
God
,
but
also
the
daily
increase
and
progress
of
grace
in
every
degree
and
step
,
from
the
lowest
to
the
highest
;
for
,
having
shewn
v.
16.
that
God
had
given
them
the
beginnings
of
consolation
,
he
here
prayeth
for
the
increase
of
it
:
comfort
your
hearts
,
saith
he
.
3.
Stability
in
the
faith
of
true
doctrine
and
in
the
practice
of
an
holy
life
do
mutually
contribute
,
one
to
another
:
and
errour
in
the
point
of
truth
is
usually
accompanied
with
some
deviation
in
practice
from
the
rule
of
an
holy
life
:
and
profanity
of
life
doth
of
it self
cast
men
loose
to
the
embracing
of
such
errours
as
may
gratifie
their
unmortified
lusts
,
2
Tim.
4.
3.
for
,
he
prayeth
that
God
would
stablish
them
in
every
good
word
and
work
,
jointly
.
CHAP.
III.
IN
the
first
part
of
this
Chapter
,
the
Apostle
doth
press
upon
them
four
several
exhortations
to
their
duty
.
In
the
first
whereof
he
exhorts
them
to
pray
for
himself
,
and
other
faithful
Ministers
,
and
that
,
first
,
for
the
progress
of
the
Gospel
committed
to
them
,
v.
1.
next
,
for
the
preservation
of
their
persons
,
v.
2.
To
which
he
subjoineth
a
seasonable
comfort
against
their
fear
,
v.
3.
In
the
second
,
he
exhorts
them
unto
obedience
to
his
doctrine
in
general
,
v.
4.
in
the
third
,
to
the
love
of
God
and
patience
in
special
,
v.
5.
In
the
fourth
,
he
chargeth
them
to
censure
disorderly
walkers
,
or
idle
loiterers
,
and
to
abstain
from
intimate
fellowship
with
them
;
which
charge
is
propounded
,
first
,
more
generally
,
v.
6.
and
accordingly
prosecuted
,
to
v.
11.
while
he
condemns
their
disorderly
practice
,
first
,
because
it
was
contrary
to
his
own
example
,
v.
7.
who
laboured
hard
among
them
besides
his
publick
preaching
,
v.
8.
that
he
might
cast
them
a
copy
not
to
live
idly
,
v.
9.
Secondly
,
It
was
contrary
to
his
doctrine
also
,
v.
10.
Next
,
he
prosecutes
this
charge
more
particularly
,
to
v.
16.
while
he
,
first
,
describes
those
disorderly
walkers
from
two
of
their
properties
,
Idleness
and
turbulent
curiosity
,
v.
11.
next
,
he
doth
command
them
to
quit
both
those
vices
,
v.
12.
and
thirdly
,
speaketh
to
those
who
walked
orderly
,
first
,
exhorting
them
not
to
grow
remiss
in
well-doing
,
notwithstanding
of
their
many
discouragements
,
v.
13.
Next
,
prescribing
unto
them
how
to
censure
delinquents
by
excommunication
,
v.
14.
and
how
to
use
moderation
towards
the
party
censured
,
v.
15.
In
the
second
part
of
the
Chapter
he
concludeth
the
Epistle
,
first
,
by
praying
for
peace
and
Gods
presence
to
them
,
v.
16.
next
,
with
his
usual
farewel-wish
,
v.
18.
Having
first
shewn
for
what
use
he
did
always
write
that
part
of
his
Epistles
with
his
own
hand
,
v.
17.
Ver.
1.
FInally
brethren
,
pray
for
us
,
that
the
word
of
the
Lord
may
have
free
course
,
and
be
glorified
even
as
it
is
with
you
.
The
Apostle
having
made
a
transition
from
the
preceding
doctrine
by
the
word
finally
(
implying
as
the
Original
beareth
,
there
did
somewhat
yet
remain
necessary
to
be
added
)
doth
enter
the
first
of
his
exhortations
;
wherein
he
beseecheth
them
lovingly
as
brethren
to
pray
for
him
and
his
collegues
,
and
consequently
for
all
other
faithful
Ministers
.
Particulars
to
be
prayed
for
are
two
:
The
first
is
in
this
verse
,
and
hath
respect
unto
the
Gospel
,
here
called
the
word
of
the
Lord
(
See
upon
Phil.
1.
14.
doct.
1.
)
which
is
entrusted
to
Ministers
,
1
Thes.
2.
4.
and
concerning
it
,
they
were
to
pray
,
first
,
that
it
might
have
free
course
,
or
(
as
it
is
in
the
Original
)
might
run
,
that
is
,
be
speedily
propagated
far
and
near
,
and
all
things
removed
out
of
the
way
which
might
hinder
its
course
.
Next
,
that
it
might
be
glorified
,
even
as
it
was
with
those
Thessalonians
,
that
is
,
not
only
be
mightily
prevalent
in
converting
many
to
God
,
whereby
the
glorious
power
of
God
working
by
it
should
be
seen
and
acknowledged
,
1
Cor.
14.
25.
but
also
the
profession
of
the
Gospel
might
be
adorned
with
the
answerable
fruits
of
an
holy
life
in
those
who
hear
it
,
which
brings
no
small
glory
and
credit
to
the
Gospel
,
Tit.
2.
10.
as
the
profane
life
of
professours
doth
dishonour
it
,
2
Pet.
2.
2.
Doct.
1.
See
a
Doctrine
from
the
word
,
finally
,
or
furthermore
,
upon
1
Thes.
4.
v.
1.
doct.
4.
finally
,
brethren
.
2.
Most
eminent
Christians
for
gifts
and
graces
are
usually
most
sensible
of
their
own
wants
,
and
so
far
from
undervaluing
others
,
being
compared
with
themselves
,
that
they
highly
prize
what
worth
is
in
them
,
and
can
pleasantly
stoop
to
receive
some
spiritual
benefit
and
advantage
from
them
;
for
,
though
Paul
did
exceed
them
all
in
spiritual
induements
,
yet
he
most
affectionately
seeketh
the
help
of
their
prayers
.
Finally
,
brethren
,
pray
for
us
.
3.
Ministers
should
so
lay
out
and
employ
what
stock
of
gifts
and
graces
they
already
have
for
the
good
of
the
Lords
people
,
as
that
they
jointly
endeavour
by
all
means
,
of
Reading
,
Meditation
,
1
Tim.
4.
13
,
15
—
and
of
prayer
by
themselves
,
2
Cor.
7.
5.
and
of
others
,
to
acquire
a
new
supply
of
strength
and
furniture
for
enabling
them
to
their
work
;
lest
otherwise
they
run
dry
,
and
have
little
or
nothing
to
say
unto
any
good
●urpose
,
1
Tim.
4.
15.
for
,
Paul
having
instructed
them
,
and
prayed
for
them
in
the
former
part
of
this
Epistle
,
doth
now
beseech
them
to
deal
with
God
for
a
new
recruit
of
furniture
for
him
.
Pray
for
us
.
4.
As
it
is
the
duty
of
Christian
brethren
mutually
to
pray
for
,
and
to
require
the
performance
of
this
duty
from
one
another
:
So
the
most
effectual
way
for
engaging
others
to
pray
for
us
,
is
to
make
them
know
we
pray
for
them
,
and
that
we
esteem
of
them
as
such
whose
prayers
are
somewhat
worth
;
for
,
Paul
being
to
crave
the
help
of
their
prayers
,
did
shew
,
chap.
2.
v.
16.
that
he
prayed
for
them
,
and
doth
here
shew
he
esteemed
them
as
brethren
,
that
hereby
he
may
engage
them
.
Brethren
pray
for
us
.
5.
The
great
care
of
a
faithful
Minister
,
and
that
which
lyeth
nearest
to
his
heart
,
and
which
of
any
other
thing
he
recommendeth
most
to
the
care
of
others
,
is
,
not
so
much
his
own
personal
respect
or
preservation
from
hazard
,
as
the
success
and
thriving
of
the
Gospel
by
the
blessing
of
God
upon
his
pains
,
and
the
pains
of
others
;
for
,
this
is
it
he
recommends
unto
them
to
be
prayed
for
in
the
first
place
,
and
the
care
of
his
own
person
but
in
the
second
.
Pray
for
us
,
saith
he
,
that
the
word
of
the
Lord
may
have
free
course
.
6.
It
is
the
duty
of
the
Lords
people
and
servants
not
only
to
give
the
Gospel
countenance
and
entertainment
where
it
already
is
,
but
also
to
have
enlarged
desires
,
seconded
with
the
utmost
of
orderly
endeavours
,
for
the
spreading
and
propagation
of
the
Gospel
unto
those
places
where
it
is
not
;
for
,
this
is
it
that
Paul
would
have
them
to
pray
for
here
,
even
that
the
word
of
the
Lord
may
have
free
course
.
7.
So
great
and
many
are
those
obstructions
cast
in
by
the
Devil
and
men
in
the
way
of
the
Gospels
progress
,
Act.
10
23.
that
no
humane
endeavours
,
nor
any
thing
else
except
the
omnipotent
power
of
God
,
can
fully
remove
them
;
for
,
he
seeth
a
necessity
of
prayer
to
God
,
that
the
word
of
the
Lord
may
have
free
course
.
8.
It
is
the
duty
of
Ministers
and
people
not
only
to
endeavour
that
the
Gospel
may
run
through
the
tongues
and
ears
of
many
,
and
outward
subjection
be
rendred
to
it
,
but
also
that
it
be
received
in
hearts
,
and
that
so
much
be
testified
by
the
holy
life
and
conversation
of
those
who
do
receive
it
:
Neither
are
they
to
rest
satisfied
with
the
former
without
some
promising
evidences
of
the
latter
:
for
,
he
will
have
them
to
pray
not
only
that
the
Gospel
may
have
free
course
,
but
also
that
it
may
be
glorified
.
See
the
Exposition
.
9.
That
the
word
of
the
Lord
hath
prevailed
mightily
with
our selves
,
and
carryed
us
captive
to
the
obedience
of
it
,
should
serve
us
both
as
an
incitement
to
deal
with
God
in
behalf
of
others
,
that
they
may
be
gained
in
like
manner
,
seeing
grace
is
not
envious
,
1
Cor.
13.
—
4
—
and
for
a
ground
of
hope
that
our
labour
of
that
sort
shall
not
be
in
vain
in
the
Lord
:
for
,
that
he
may
incite
them
to
pray
for
others
with
confidence
,
he
minds
them
how
the
Gospel
had
prevailed
with
themselves
,
even
as
it
is
with
you
,
saith
he
.
Ver.
2.
And
that
we
may
be
delivered
from
unreasonable
and
wicked
men
:
for
all
men
have
not
faith
.
Here
is
,
first
,
the
second
particular
to
be
prayed
for
,
and
it
respecteth
the
person
of
Paul
,
and
of
other
faithful
Ministers
,
concerning
whom
they
were
to
pray
that
they
might
be
preserved
and
delivered
(
to
wit
,
so
long
as
God
had
any
work
for
them
,
2
Sam.
15.
25
,
26.
)
from
the
cruelty
and
snares
both
of
open
and
secret
enemies
,
who
are
here
called
,
first
,
unreasonable
,
that
is
,
men
demented
,
whom
no
reason
could
satisfie
,
or
(
as
the
greek
word
implyeth
)
men
of
no
abode
,
possibly
the
vagrant
Jews
,
or
men
unworthy
to
have
any
place
or
respect
among
men
.
Next
,
wicked
,
that
is
,
men
of
a
vitious
life
,
or
,
more
particularly
(
as
the
original
also
implyeth
)
men
desirous
of
trouble
,
and
procuring
trouble
to
others
.
Secondly
,
he
gives
a
reason
why
this
petition
for
their
delivery
and
preservation
was
necessary
,
and
also
hints
at
the
cause
of
mens
absurdity
and
wickedness
presently
spoken
of
;
to
wit
,
because
many
,
even
of
those
within
the
visible
Church
,
had
not
the
grace
of
saving
faith
;
and
leaveth
it
unto
them
to
gather
that
no
good
was
to
be
expected
from
such
to
Christs
faithful
Ministers
.
Doct.
1.
Not
only
the
Gospel
which
Ministers
do
carry
,
but
also
the
persons
of
Ministers
for
the
Gospels
sake
,
should
be
respected
and
cared
for
,
both
by
themselves
,
and
by
the
Lords
people
of
their
charge
.
Those
earthen
vessels
should
be
regarded
because
of
the
precious
liquor
contained
in
them
;
for
,
Paul
having
recommended
unto
them
to
pray
for
the
spreading
of
the
Gospel
in
the
first
place
,
doth
now
enjoyn
them
to
pray
for
the
preservation
of
his
person
and
of
other
faithful
Ministers
in
the
next
.
And
that
we
may
be
delivered
,
saith
he
.
2.
As
faithful
Ministers
may
alwayes
look
to
meet
with
opposition
:
So
they
who
oppose
them
most
,
and
the
work
of
God
in
their
hands
,
are
usually
men
of
turbulent
spirits
,
unreasonable
carriage
,
and
for
one
bad
property
or
other
somewhat
infamous
,
even
such
as
Pauls
opposites
here
spoken
of
,
that
we
may
be
delivered
from
unreasonable
and
wicked
men
.
3.
Wherever
a
spirit
of
opposition
against
the
publick
Ministry
doth
enter
,
it
turneth
malapert
and
shameless
,
so
that
no
eminency
of
parts
,
of
place
,
or
unblameableness
of
life
in
Christs
Ministers
,
can
prove
a
sufficient
sanctuary
to
shelter
them
from
it
:
for
,
Paul
was
eminent
for
all
those
,
and
yet
those
absurd
and
shameless
men
did
create
trouble
and
hazard
to
him
,
That
we
may
be
delivered
from
unreasonable
and
wicked
men
.
4.
The
visible
Church
hath
alwayes
in
it
a
mixed
multitude
of
good
and
bad
,
wh●a●
and
tares
,
Matth.
13.
24.
neither
have
the
labours
of
the
most
eminent
Ministers
,
been
ever
,
for
what
appeareth
,
so
far
blessed
of
God
,
as
to
be
the
means
of
conveying
saving
grace
unto
all
who
heard
them
;
for
,
he
sheweth
that
even
in
that
time
when
the
Apostles
were
Preachers
,
all
men
had
not
faith
,
and
this
must
be
understood
of
men
in
the
visible
Church
,
for
they
knew
sufficiently
that
all
others
who
were
without
the
Church
had
it
not
.
5.
As
the
grace
of
saving
faith
doth
powerfully
restrain
a
mans
turbulent
,
sensual
and
irrational
affections
;
So
any
other
restraint
,
where
this
is
wanting
,
will
prove
but
weak
to
keep
them
at
under
,
if
a
suitable
tentation
be
once
presented
;
for
,
he
makes
their
want
of
faith
the
cause
of
their
unreasonable
,
turbulent
and
wicked
carriage
:
for
all
men
have
not
faith
,
saith
he
.
6.
As
the
grace
of
faith
is
not
bestowed
by
God
upon
all
who
hear
the
Gospel
,
but
upon
some
only
,
even
the
elect
,
Act.
13.
—
48.
so
it
is
a
speaking
evidence
that
such
have
no
faith
who
prove
shameless
,
absurd
and
turbulent
in
their
opposition
to
faithful
Ministers
,
and
to
the
work
of
God
in
their
hands
:
for
,
he
maketh
their
opposition
flow
from
their
want
of
faith
:
for
all
men
have
not
faith
,
saith
he
.
Ver.
3.
But
the
Lord
is
faithful
,
who
shall
stablish
you
,
and
keep
you
from
evil
.
The
Apostle
doth
here
encourage
them
against
their
fear
of
falling
from
truth
,
which
he
foresaw
would
readily
arise
from
what
he
presently
spoke
,
of
the
many
open
and
secret
enemies
to
truth
,
and
to
the
sincere
Preachers
and
professors
thereof
;
as
appeareth
from
the
adversative
particle
But
:
and
he
encourageth
them
by
assuring
them
that
God
would
,
first
,
stablish
or
confirm
them
in
good
,
so
as
they
should
not
totally
nor
finally
fall
from
it
,
1
Joh.
3.
9.
2.
Most
carefully
keep
them
,
as
a
prison
is
kept
(
as
the
word
implyeth
)
from
evil
,
that
is
,
from
Satan
that
evil
one
,
together
with
all
his
evil
and
mischievous
devices
,
even
every
evil
work
,
2
Tim.
4.
18.
to
wit
,
so
as
sin
should
not
have
dominion
over
them
,
Rom.
6.
14.
The
tru●h
of
all
which
is
confirmed
from
this
that
God
is
faithful
,
one
who
may
be
trusted
,
and
will
perform
whatever
he
hath
promised
,
where
he
supponeth
that
God
hath
promised
never
to
leave
them
,
who
have
once
sincerely
closed
with
him
,
according
to
Joh.
10.
—
28.
and
therefore
his
faithfulness
must
be
engaged
to
establish
and
keep
them
.
Doct.
1.
As
the
truly
Godly
,
upon
the
apprehension
of
any
pinching
hazard
,
are
of
all
men
aptest
to
be
discouraged
with
thoughts
of
their
own
weakness
,
1
Sam.
27.
1.
So
it
is
the
duty
of
every
faithful
Minister
carefully
to
foresee
what
may
prove
discouraging
to
any
such
,
and
tenderly
guard
against
it
:
yea
such
should
be
his
tenderness
in
this
,
that
their
hazard
should
make
him
in
a
manner
forget
his
own
:
for
,
though
the
rage
of
enemies
was
mainly
bent
against
Pauls
own
person
,
yet
he
is
more
taken
up
how
to
guard
against
the
discouragement
of
the
Lords
people
,
which
he
foresaw
would
arise
from
it
,
than
to
provide
for
his
own
safety
.
But
the
Lord
is
faithful
,
saith
he
,
w●o
will
stablish
you
.
2.
Then
doth
a
Minister
wisely
guard
and
underprop
the
Lords
people
against
discouragements
arising
from
their
own
apprehended
weakness
,
when
he
doth
not
labour
to
possess
them
with
the
contrary
thoughts
of
their
own
strength
,
which
indeed
is
none
,
2
Cor.
3.
5.
but
rather
confirming
whatever
thoughts
they
have
of
that
kind
,
he
doth
fasten
them
upon
the
power
and
faithfulness
of
God
for
their
support
;
for
,
so
doth
Paul
here
,
But
the
Lord
is
faithful
,
saith
he
,
who
will
stablish
you
.
3.
That
Gods
fidelity
is
impledged
for
the
performance
of
his
promises
,
See
upon
1
Thes.
5.
v.
24.
doct.
5.
for
God
is
faithful
.
4.
The
final
perseverance
of
believers
in
good
,
and
their
preservation
from
evil
in
the
extent
mentioned
in
the
exposition
,
is
absolutely
promised
,
and
most
undoubtedly
shall
be
performed
:
for
,
the
impledging
of
Gods
faithfulness
for
it
,
implyeth
that
it
is
a
thing
promised
.
But
God
is
faithful
who
shall
stablish
you
,
&c.
5.
The
infallible
perseverance
of
the
Saints
in
good
,
and
their
preservation
from
evil
,
doth
not
flow
from
the
nature
of
grace
in
it self
,
which
is
but
a
created
quality
,
and
may
be
crushed
if
there
were
not
some
external
help
to
underprop
it
,
Rev.
3.
2.
nor
yet
from
any
fixedness
of
their
own
resolutions
,
which
are
in
themselves
but
changeable
,
Jer.
20.
9.
but
from
the
power
of
God
who
standeth
engaged
to
bear
them
through
against
all
opposition
in
the
contrary
.
But
God
is
faithful
,
saith
he
,
who
will
stablish
you
.
Ver.
4.
And
we
have
confidence
in
the
Lord
touching
you
,
that
ye
both
do
and
will
do
the
things
which
we
command
you
.
Here
is
his
second
exhortation
wherein
he
doth
most
effectually
,
though
indirectly
,
incite
them
to
obey
the
doctrine
delivered
by
him
in
general
,
as
the
rule
of
their
life
and
conversation
,
while
he
professeth
his
charitable
confidence
,
ground
upon
the
Lord
and
his
grace
,
of
their
present
and
future
obedience
to
what
he
had
commanded
them
in
the
name
and
authority
of
Jesus
Christ
,
as
the
word
in
the
orignal
doth
imply
.
See
upon
1
Thes.
4.
v.
2.
Understand
him
here
to
speak
,
1.
Of
the
present
obedience
of
the
most
part
,
as
to
the
main
of
his
injunctions
,
though
in
some
things
they
were
defective
,
as
appeareth
from
v.
6
,
&c.
and
,
2.
Of
the
fewer
,
though
better
part
,
as
to
all
his
injunctions
in
general
.
And
,
3.
Of
them
all
as
to
their
future
obedience
,
whereof
he
was
charitably
confident
,
though
for
the
present
,
as
said
is
,
they
were
in
some
things
blame-worthy
.
Doct.
1.
It
is
the
duty
of
Ministers
towards
the
Lords
people
of
their
charge
,
and
of
all
Christians
mutually
towards
one
another
,
charitably
to
believe
and
hope
the
best
of
their
inward
good
condition
and
perseverance
in
it
,
where
there
are
any
probable
,
though
not
infallible
,
evidence
;
for
charity
thinks
no
evil
,
1
Cor.
13
—
5.
Thus
Paul
had
confidence
that
they
both
did
and
would
do
,
&c.
2.
We
ought
to
ground
our
charitable
confidence
of
peoples
perseverance
in
well-doing
,
not
in
themselves
whatever
be
their
present
goodness
(
for
all
men
are
weak
,
Mat.
26.
41.
and
lyars
,
Rom.
3.
4.
)
but
in
the
Lord
,
who
alone
can
powerfully
encline
their
hearts
to
good
and
preserve
them
in
it
;
for
,
Paul
had
confidence
,
not
in
them
,
but
in
the
Lord
concerning
them
.
3.
It
is
a
singular
piece
of
ministerial
prudence
for
a
Minister
,
in
some
cases
,
and
when
he
hath
to
do
with
some
people
,
especially
those
in
whom
he
seeth
any
appearance
of
good
,
&
yet
an
aptness
not
to
be
discouraged
with
the
bad
thoughts
which
discerning
gracious
men
may
have
concerning
them
,
to
point
out
to
such
their
duty
,
and
to
incite
them
to
it
,
rather
by
shewing
his
charitable
thoughts
of
their
present
and
future
obedience
,
than
by
a
rigid
pressing
of
their
duty
on
them
,
joined
with
an
upbraiding
of
them
for
some
present
neglects
,
and
his
professed
diffidence
of
their
amendment
in
time
coming
;
for
,
Paul
incites
them
to
obedience
by
professing
the
confidence
he
had
of
them
.
And
we
have
confidence
that
ye
both
do
and
will
do
.
4.
It
is
the
duty
of
people
to
improve
what
place
they
have
in
the
charity
of
faithful
Ministers
,
or
discerning
Christians
,
as
a
spur
to
incite
them
to
further
diligence
,
and
to
walk
answerable
to
that
esteem
which
others
have
of
them
,
and
not
to
rest
upon
it
,
as
if
having
it
they
had
enough
;
for
,
Paul
doth
express
his
charitable
confidence
of
them
,
that
they
may
be
thereby
incited
to
their
duty
.
We
have
confidence
that
ye
both
do
,
and
will
do
.
5.
As
the
life
of
a
Christian
is
more
in
practice
and
in
doing
,
than
in
profession
and
word-speaking
;
So
the
rule
of
their
practice
is
not
the
example
of
others
,
Exod.
23.
2.
nor
yet
the
dictates
of
their
mother-wit
or
natural
reason
,
Rom.
1.
21
,
22.
and
much
less
,
the
sway
and
inclination
of
their
corrupt
affections
,
Isa.
57.
—
17.
but
the
word
of
God
and
those
injunctions
of
his
sent
Ministers
which
they
as
his
Lyon-heraulds
do
press
upon
them
from
him
;
for
,
he
expresseth
the
Christian
mans
exercise
,
by
doing
what
he
commanded
them
in
the
name
and
authority
of
Jesus
Christ
.
Ye
both
do
and
will
do
the
things
which
we
command
you
,
saith
he
.
6.
The
practice
and
obedience
of
Christians
according
to
the
forementioned
rule
,
must
be
both
universal
,
extending
it self
to
all
that
is
commanded
,
and
constant
,
so
as
not
only
they
begin
well
,
but
also
continue
unto
their
Journeys
end
;
for
,
so
was
their
obedience
.
We
are
confident
ye
both
do
and
will
do
the
things
which
we
command
.
Ver.
5.
And
the
Lord
direct
your
hearts
into
the
love
of
God
,
and
into
the
patient
waiting
for
Christ
.
Followeth
his
third
exhortation
,
whereby
,
while
he
prayeth
the
Lord
to
direct
their
hearts
or
make
them
straight
,
he
doth
also
indirectly
incite
them
to
the
exercise
of
two
graces
,
which
are
chief
parts
of
,
and
have
special
influence
upon
the
obedience
formerly
pressed
.
First
,
the
love
of
God
,
understand
,
that
whereby
we
love
God
;
under
which
is
contained
love
to
our
Neighbour
,
as
a
stream
flowing
from
that
fountain
,
Matth.
22.
37
,
39.
Although
the
sense
and
feeling
of
Gods
love
to
us
spoken
of
Rom.
5.
5.
needeth
not
to
be
excluded
.
Secondly
,
Patient
waiting
for
Christ
,
or
(
as
the
word
is
in
the
original
)
patience
of
Christ
.
It
implyeth
patience
with
expectation
,
even
such
a
patient
enduring
of
hardships
in
the
way
of
our
duty
for
Christs
sake
,
as
is
joined
with
,
and
floweth
from
a
well-grounded
expectation
of
good
things
to
be
received
from
Christ
,
especially
at
his
second
coming
.
Doct.
1.
As
the
hearts
of
men
are
in
the
hand
of
the
Lord
,
who
alone
can
powerfully
encline
,
direct
and
turn
them
where-ever
he
will
,
Prov.
21.
1.
So
it
concerneth
us
highly
to
see
to
the
heart
that
it
be
rightly
inclined
,
seeing
wheresoever
it
goeth
,
it
doth
powerfully
draw
the
whole
man
with
it
;
for
,
Paul
doth
pray
the
Lord
to
direct
their
hearts
.
2.
That
Christians
do
continue
constant
in
the
course
of
begun
obedience
,
there
is
of
necessity
required
a
continual
supply
of
influence
from
God
,
together
with
some
fervour
of
love
to
him
,
and
patient
expectation
of
good
things
to
be
received
from
him
,
which
may
serve
as
cords
to
draw
us
forward
in
the
way
of
duty
,
against
all
tentations
and
discouragements
which
will
be
otherwise
prevalent
to
retard
and
draw
us
backward
,
2
Cor.
5.
14.
Psal.
27.
13.
for
,
as
a
mean
of
their
continuing
to
do
what
he
commanded
them
,
he
prayeth
the
Lord
to
direct
their
hearts
into
the
love
of
God
and
patient
waiting
for
Christ
.
3.
As
the
heart
of
man
is
by
nature
crooked
and
perverse
;
So
it
is
in
a
special
manner
averse
from
the
love
of
God
,
whom
,
though
he
be
the
chief
good
,
yet
,
every
man
by
nature
doth
hate
,
though
not
as
he
is
Creator
and
preserver
of
the
world
,
yet
as
he
is
a
just
Judge
armed
with
vengeance
against
evil
doers
,
yea
and
there
are
dregs
of
this
averseness
even
in
the
truly
Godly
,
who
have
a
law
in
their
members
rebelling
against
the
Law
of
God
written
in
their
mind
and
renewed
part
,
Rom.
7.
23.
for
,
this
crookedness
and
averseness
from
love
to
God
is
implyed
,
while
he
prayeth
the
Lord
to
direct
,
or
make
straight
,
their
hearts
into
the
love
of
God
.
4.
The
hearts
of
men
by
nature
are
also
averse
from
undergoing
a
suffering
lot
for
Christ
,
and
from
taking
that
comfort
under
the
cross
which
ariseth
from
the
hope
of
a
promised
out-gate
and
reward
,
as
being
unwilling
to
give
any
further
trust
to
the
precious
promises
than
they
see
of
present
performance
,
2
Pet.
3.
4.
yea
,
and
there
are
dregs
of
this
averseness
also
in
the
truly
regenerate
(
though
not
allowed
of
by
themselves
,
Psal.
42.
9.
)
as
appeareth
from
their
desire
to
shift
a
cleanly
cross
,
Matth.
16.
22.
and
therefore
small
courage
oft-times
under
it
,
Heb.
12.
13.
or
hopes
of
an
out-gate
from
it
,
1
Sam.
27.
1
—
for
averseness
is
also
implyed
while
he
prayeth
the
Lord
to
direct
their
hearts
—
into
the
patient
waiting
for
Christ
.
5.
How
averse
soever
the
hearts
of
men
in
nature
,
or
of
men
renewed
,
are
from
the
exercise
of
those
or
other
graces
;
yet
there
is
omnipotency
in
God
to
make
them
straight
when
he
will
,
and
to
encline
them
powerfully
to
love
where
they
hate
,
to
take
up
a
cross
for
Christ
contentedly
;
and
to
hope
for
what
they
see
not
,
confidently
;
for
,
while
the
Apostle
prayeth
that
the
Lord
would
direct
them
to
love
and
patience
,
he
doth
suppone
that
God
hath
power
so
to
direct
them
.
6.
The
graces
of
love
to
God
,
of
patience
under
a
suffering
lot
and
of
well-grounded
hope
,
do
well
together
,
in
so
far
as
where
love
to
God
is
rooted
in
the
heart
,
together
with
a
firm
expectation
of
all
those
good
things
contained
in
the
promise
to
be
received
from
him
,
there
can
be
nothing
too
hard
to
be
undergone
and
suffered
for
him
,
Rom.
8.
35.
2
Cor.
4.
16.
with
5.
for
,
Paul
doth
pray
for
all
those
jointly
,
even
the
love
of
God
and
patient
waiting
for
Christ
:
see
the
Exposition
.
Ver.
6.
Now
we
command
you
,
brethren
,
in
the
name
of
our
Lord
Jesus
Christ
,
that
ye
withdraw
your selves
from
every
brother
that
walketh
disorderly
,
and
not
after
the
tradition
which
he
received
of
us
.
Here
beginneth
his
fourth
exhortation
,
upon
which
he
insisteth
most
and
dealeth
more
peremptorily
in
it
,
than
in
any
of
the
former
,
as
that
which
is
his
great
work
in
the
first
part
of
this
Chapter
,
and
to
which
all
the
rest
have
been
preparatory
insinuations
.
And
first
,
being
to
handle
this
purpose
more
generally
to
v.
11.
he
straitly
commands
them
in
the
name
and
authority
of
Jesus
Christ
to
withdraw
from
,
or
have
no
familiar
intimate
fellowship
with
,
any
brother
,
or
Christian
in
external
profession
,
who
walketh
disorderly
,
or
that
,
as
a
disorderly
souldier
(
from
which
the
word
in
the
original
is
borrowed
)
did
any
wayes
transgress
the
order
,
bounds
and
limits
of
his
particular
calling
and
station
assigned
him
by
God
,
and
thereby
proved
offensive
to
the
Church
,
and
especially
such
as
lived
idly
neglecting
their
own
business
,
and
intruded
themselves
upon
the
affairs
of
others
(
see
v.
11.
)
even
all
those
(
as
the
Apostle
doth
here
further
explain
himself
)
who
walked
contrary
unto
and
not
after
that
tradition
,
or
doctrine
,
delivered
by
him
against
idlers
whereof
,
v.
10.
and
therefore
were
to
be
discountenanced
,
and
their
company
abandoned
as
is
here
commanded
.
Now
though
every
Christian
is
bound
to
abstain
from
all
voluntary
and
unnecessary
fellowship
with
profane
men
,
in
so
far
as
they
do
not
seem
to
countenance
or
encourage
them
in
their
sin
,
even
though
they
be
not
excommunicate
and
cast
out
by
the
Church
,
Psal.
26.
4
,
5.
yet
seeing
it
is
clear
the
Apostle
speaketh
of
excommunication
,
v.
14.
and
the
disorderly
walking
here
mentioned
is
a
sin
continued
in
after
publick
(
1
Thes.
4.
11.
)
and
private
admonition
(
1
Thes.
5.
14.
)
Therefore
the
withdrawing
from
their
fellowship
here
commanded
seemeth
to
be
the
consequent
of
the
Churches
publick
censure
,
in
the
enjoyning
whereof
the
antecedent
censure
is
enjoyned
also
,
to
wit
,
that
the
Church-guides
should
excommunicate
the
contumacious
,
and
all
Church-members
should
withdraw
from
the
party
so
censured
.
And
seeing
this
purpose
is
handled
here
more
generally
and
to
be
insisted
on
more
particularly
,
v.
11
,
&c.
I
shall
only
observe
these
general
doctrines
from
it
.
1.
Though
Ministers
ought
in
wisdom
to
deal
with
the
Lords
people
,
for
the
most
part
,
by
meek
intreaties
and
prudent
insinuations
(
see
v.
4.
doct.
3.
)
yet
where
their
authority
,
or
rather
the
authority
of
Christ
in
them
,
hath
been
contemned
,
their
meekness
abused
,
and
when
they
have
to
do
with
a
prevalent
growing
evil
,
it
is
their
duty
to
be
more
peremptory
,
and
with
all
authority
to
charge
and
command
;
for
,
so
doth
Paul
here
in
those
cases
,
now
we
command
you
in
the
name
of
our
Lord
Jesus
Christ
.
But
,
2.
The
sharpness
of
their
most
peremptory
commands
should
be
in
prudence
allayed
somewhat
,
with
a
seasonable
mixture
of
their
affection
and
brotherly
love
to
those
,
whom
they
so
command
;
lest
otherwayes
their
imperious
way
be
lookt
upon
as
a
piece
of
insolency
,
and
meet
with
contempt
and
disdain
instead
of
obedience
;
for
,
so
doth
the
Apostle
here
while
he
calleth
them
brethren
.
Now
we
command
you
brethren
,
&c.
3.
A
Minister
should
also
see
to
it
carefully
that
his
peremptory
commands
and
threatnings
be
grounded
upon
the
authority
of
Christ
,
as
being
first
enjoyned
and
denounced
by
him
,
otherwise
he
cannot
expect
that
any
thing
spoken
by
him
,
though
with
never
so
much
authority
,
zeal
and
boldness
,
can
have
great
weight
in
peoples
consciences
;
for
,
such
were
Pauls
peremptory
commands
.
We
command
you
in
the
name
of
our
Lord
Jesus
Christ
.
4.
It
hath
ever
been
the
lot
of
the
Church
of
Christ
to
have
some
professours
in
it
,
whose
way
and
carriage
hath
been
in
no
measure
answerable
unto
that
which
they
did
profess
;
for
,
even
in
this
Church
,
so
highly
commended
,
chap.
1.
3
,
4.
there
were
some
such
,
as
is
supponed
while
he
bids
them
withdraw
from
every
brother
,
or
Church-member
,
who
walketh
disorderly
.
5.
The
way
and
carriage
of
such
is
more
to
be
detested
and
shunned
,
than
if
they
were
professed
enemies
,
in
so
far
as
they
are
a
greater
reproach
to
the
Gospel
,
2
Pet.
2.
13.
and
make
the
name
of
God
which
they
profess
to
be
blasphemed
by
others
;
Rom.
2.
23
,
24.
for
,
Paul
bids
withdraw
,
not
so
much
from
avowed
Heathens
,
as
,
from
every
brother
that
walketh
disorderly
.
6.
There
is
no
Church-member
whose
quality
,
rank
or
station
,
doth
wholly
exempt
his
disorderly
scandalous
walking
from
the
Ecclesiastical
cognition
of
Christs
Ministers
,
or
can
keep
the
Lords
people
free
of
hurt
and
damage
from
his
evil
example
,
if
they
converse
familiarly
with
him
;
for
,
he
bids
the
people
withdraw
from
every
brother
,
without
exception
,
who
walketh
disorderly
,
which
supponeth
that
the
Church-guides
should
first
censure
them
,
as
was
shewn
in
the
Exposition
.
7.
There
is
a
difference
to
be
made
,
both
in
the
inflicting
of
Church-censurrs
by
Church-guides
,
and
in
the
withdrawing
of
familiar
fellowship
by
private
Christians
;
betwixt
those
,
who
being
surprized
with
some
violent
tentation
,
do
but
once
or
twice
step
aside
from
the
rule
of
their
duty
,
and
others
whose
continued
strain
and
course
of
life
is
still
disorderly
:
for
,
he
bids
withdraw
only
from
those
who
walk
disorderly
,
or
whose
continued
way
and
course
was
such
,
as
the
word
walk
imports
.
8.
So
hardly
are
our
hearts
brought
up
to
a
perfect
hatred
and
detestation
of
sin
;
that
though
possibly
we
have
some
abhorrence
from
committing
it
our selves
,
yet
we
take
pleasure
in
them
who
do
it
,
and
with
great
difficulty
we
are
made
to
withdraw
from
them
or
discountenance
them
in
it
;
for
,
therefore
he
seeth
it
needful
to
give
them
such
a
peremptory
charge
,
in
the
name
of
our
Lord
Jesus
Christ
,
to
withdraw
from
them
that
walk
disorderly
,
and
the
word
rendred
withdraw
signifieth
to
abstain
from
that
whither
the
sway
and
inclination
of
our
mind
doth
carry
us
.
9.
As
once
receiving
and
professed
embracing
of
Divine
truths
for
the
rule
of
duty
,
doth
make
the
rejecter
thereof
more
guilty
,
than
if
he
had
not
received
them
at
all
:
So
those
do
live
disorderly
whose
life
and
conversation
is
not
ordered
according
to
the
prescript
of
Gods
word
,
how
strictly
soever
they
do
conform
themselves
to
the
Civil
Laws
of
the
Land
wherein
they
live
:
for
,
he
saith
that
brother
did
walk
disorderly
,
who
did
not
walk
according
to
the
tradition
,
or
doctrine
delivered
by
him
from
God
,
and
aggravate
their
sin
from
this
that
they
had
once
received
that
tradition
.
And
not
after
the
tradition
which
he
received
of
us
,
saith
he
.
Ver.
7.
For
your selves
know
how
ye
ought
to
follow
us
:
for
we
behaved
not
our selves
disorderly
among
you
.
Here
is
a
reason
serving
both
to
inforce
the
duty
of
censuring
,
and
withdrawing
from
those
,
who
walked
disorderly
,
and
to
aggravate
the
sin
of
those
who
did
so
walk
.
It
is
taken
from
the
Apostles
example
propounded
first
here
in
general
.
He
walked
not
disorderly
,
that
is
,
lived
not
idly
,
as
he
after
explains
.
And
for
the
force
of
this
reason
to
condemn
the
contrary
practice
,
he
appealeth
to
their
own
conscience
,
if
they
did
not
know
and
were
sufficiently
convinced
of
their
obligation
to
follow
his
example
;
and
to
discountenance
those
who
did
otherwise
,
to
wit
,
in
so
far
as
he
was
a
follower
of
Christ
,
1
Cor.
11.
1.
as
he
was
indeed
in
this
particular
,
and
they
did
also
know
it
.
Doct.
1.
As
Christians
ought
to
walk
according
to
their
knowledge
.
So
he
is
not
worthy
of
the
name
of
a
Christian
,
who
knoweth
not
this
,
that
a
man
is
bound
to
follow
the
example
of
his
Minister
,
in
so
far
as
he
doth
follow
Christ
;
seeing
Ministers
are
given
to
teach
the
Lords
people
not
by
their
doctrine
only
but
by
their
example
also
,
1
Tim.
4.
12.
for
,
Paul
supponeth
they
knew
how
they
ought
to
follow
him
,
and
draws
an
argument
from
thence
for
pressing
this
duty
upon
themselves
,
for
ye
your selves
know
how
ye
ought
to
follow
us
.
2.
As
all
who
know
their
duty
do
not
walk
according
to
it
,
but
too
too
many
do
live
in
the
practice
of
those
evils
,
for
which
their
heart
,
their
light
,
and
conscience
doth
condemn
them
:
So
sins
done
against
knowledge
have
in
them
a
singular
weight
and
aggravation
beyond
sins
of
ignorance
.
They
make
the
sinner
more
inexcusable
,
Rom.
2.
1.
and
his
punishment
the
greater
,
Luk
12.
47.
for
,
he
aggravateth
their
sin
from
this
that
they
knew
they
should
have
followed
his
example
,
and
yet
did
it
not
:
for
your selves
know
how
ye
ought
to
follow
us
,
saith
he
.
3.
It
aggravateth
also
our
neglect
of
duty
not
a
little
,
that
we
not
only
know
our
duty
,
but
also
have
a
cloud
of
witnesses
and
shining
examples
going
before
us
in
the
way
of
our
duty
,
whereby
all
pretence
of
impossibility
to
perform
our
duty
is
removed
seeing
men
subject
to
the
like
infirmities
have
already
practised
it
;
for
,
he
aggravateth
their
sin
from
this
,
that
he
and
his
associates
had
given
them
an
example
in
the
contrary
,
we
behaved
not
our selves
disorderly
among
you
.
4.
It
concerneth
much
the
Lords
servants
,
who
are
sent
to
press
the
practice
of
duty
upon
others
,
so
to
walk
,
as
their
life
and
carriage
may
hold
out
a
copy
of
that
obedience
which
they
require
from
the
Lords
people
.
Hereby
their
doctrine
hath
the
greater
weight
,
Matth.
5.
15
,
16.
and
otherwise
they
are
a
reproach
to
the
Gospel
,
1
Sam.
2.
17.
and
they
themselves
,
at
least
,
do
reap
no
profi●
by
it
,
1
Cor.
9.
23.
for
,
Paul
practised
himself
what
he
pressed
upon
others
.
We
behaved
not
our selves
disorderly
among
you
.
Ver.
8.
Neither
did
we
eat
any
mans
bread
for
nought
;
but
wrought
with
labour
and
travel
night
and
day
,
that
we
might
not
be
chargeable
to
any
of
you
.
He
applyeth
what
he
spoke
of
his
own
example
in
general
to
the
particular
wherein
they
were
guilty
,
by
shewing
he
did
not
eat
bread
,
or
take
his
ordinary
food
in
meat
and
drink
(
as
Gen.
3.
19.
)
from
any
man
for
nought
,
or
without
money
,
and
price
payed
for
it
.
Where
he
speaks
according
to
the
common
opinion
of
earthly
minded
men
,
who
think
whatever
maintenance
is
given
to
Ministers
for
their
Ministerial
labours
is
bestowed
upon
them
for
nought
,
though
it
be
not
so
,
Mat.
10.
10.
Now
the
Apostle
sheweth
that
even
in
their
sense
he
took
nothing
for
nought
,
but
that
he
might
be
able
to
sustain
himself
,
besides
his
publick
preaching
(
which
was
his
proper
employment
,
1
Cor.
1.
17.
)
he
wrought
in
tent-making
,
Act.
18.
3.
even
to
weariness
,
and
after
he
was
wearied
,
as
the
words
,
labour
and
travel
,
do
imply
,
and
that
both
night
and
day
,
(
See
upon
1
Thes.
2.
9.
)
and
he
mentioneth
a
twofold
end
proposed
to
himself
why
he
did
so
work
;
The
first
is
in
this
verse
,
That
he
might
not
be
chargeable
,
or
burthensome
to
any
of
them
.
He
meaneth
not
as
if
the
maintenance
of
a
Minister
should
be
accounted
a
burthen
by
the
flock
,
but
that
some
miserable
wretches
among
them
would
have
thought
it
so
.
Besides
,
it
is
not
improbable
that
a
great
part
(
though
not
all
,
Act.
17.
4.
)
of
those
who
had
first
received
the
Gospel
in
that
City
were
of
the
poorer
sort
,
whom
he
had
no
will
indeed
to
burthen
.
Besides
what
is
marked
upon
a
parallel
place
,
1
Thes.
2.
9.
doct.
3
,
4
,
5.
concerning
1.
A
necessity
lying
upon
men
of
dimitting
themselves
to
the
meanest
of
employments
before
they
want
a
mean
of
livelyhood
.
2.
The
lawfulness
of
a
Ministers
using
some
handy
labour
in
some
cases
.
3.
The
groundlesness
of
the
Popish
tenet
about
works
of
supererrogation
;
observe
further
hence
1.
Circumstances
of
time
,
place
,
company
and
such
like
,
may
make
an
action
become
exceeding
sinful
;
and
abstinence
from
it
a
necessary
duty
at
some
times
,
the
practice
whereof
is
in
it self
indifferent
,
lawful
,
yea
and
in
some
cases
necessary
:
for
,
all
things
being
considered
,
it
was
a
necessary
duty
for
Paul
not
to
take
bread
of
those
Thessal●nians
without
price
,
though
the
thing
in
it self
be
not
simply
unlawful
.
Otherwise
,
hospitality
and
giving
of
meat
for
nought
could
not
be
commanded
,
Titus
1.
8.
nor
those
ancient
love-feasts
among
Christian
friends
could
be
commended
,
as
we
find
they
are
;
Jude
12.
Neither
did
we
eat
any
mans
bread
for
nought
.
2.
The
Lord
doth
sometimes
call
his
servants
to
spend
and
be
spent
among
a
people
,
from
whom
they
do
receive
or
can
expect
but
lit●le
of
worldly
encouragement
,
that
thereby
they
may
have
an
occasion
to
make
their
sincerity
in
the
work
of
the
Lord
appear
both
to
their
own
heart
and
●he
consciences
of
others
,
who
may
evidently
see
their
Ministers
are
not
seeking
theirs
but
them
,
2
Cor.
12.
14.
for
,
Paul
did
not
receive
so
much
encouragement
worldly
as
bread
to
eat
among
those
Thessalonians
.
Neither
did
we
eat
any
mans
bread
for
nought
.
3.
It
pleases
the
Lord
in
deepest
wisdom
,
sometimes
,
to
measure
out
a
very
hard
lot
in
things
worldly
to
his
dearest
servants
,
and
to
give
but
little
of
earth
to
those
who
glorifie
him
most
upon
earth
,
and
upon
whom
he
intends
to
bestow
a
more
than
ordinary
measure
of
glory
in
Heaven
,
that
none
may
know
by
those
things
whether
he
be
worthy
of
love
or
hatred
,
Eccles.
9.
—
1.
for
,
even
Paul
,
that
elect
vessel
of
the
Lord
,
is
made
to
work
for
a
livelyhood
with
labour
and
travel
night
and
day
.
4.
Though
Ministers
are
not
tyed
to
follow
this
example
of
Pauls
,
here
recorded
,
in
all
particulars
,
because
of
the
great
inequality
betwixt
him
and
them
,
by
reason
of
his
super-eminent
gifts
,
and
his
extraordinay
assistance
,
which
made
it
less
necessary
for
him
to
spend
so
much
of
his
time
in
reading
and
preparation
for
publick
duties
,
as
ordinary
Ministers
must
do
.
Besides
,
that
some
reasons
peculiar
to
this
Church
and
to
that
of
Corinth
,
did
oblige
him
so
to
walk
towards
them
,
though
he
did
not
find
himself
so
obliged
towards
others
who
had
not
the
like
reasons
.
However
,
I
say
,
that
therefore
other
ordinary
Ministers
are
not
tyed
to
follow
his
example
in
all
particulars
;
yet
they
are
so
far
to
follow
it
,
as
to
endeavour
that
the
Gospel
which
they
Preach
may
be
as
little
burthensome
and
chargeable
to
people
as
in
them
lyeth
:
for
this
was
the
thing
Paul
aimed
at
,
that
we
might
not
be
chargeable
unto
any
of
you
,
saith
he
.
5.
It
is
a
duty
incumbent
unto
the
Lords
people
to
maintain
their
Ministers
in
a
way
creditable
to
the
Gospel
,
even
when
,
through
reason
of
poverty
,
their
so
doing
would
prove
burthensome
unto
them
;
for
,
he
saith
not
,
that
they
ought
not
to
have
sustained
him
,
because
of
their
poverty
,
only
he
would
not
eat
their
bread
for
nought
,
that
he
might
not
be
burthensome
unto
them
,
and
v.
9.
he
asserts
his
own
power
and
right
to
have
exacted
maintenance
from
them
,
and
consequently
they
were
bound
to
give
it
.
Ver.
9.
Not
because
we
have
not
power
,
but
to
make
our selves
an
ensample
unto
you
to
follow
us
.
Lest
the
Apostles
example
had
been
urged
by
covetous
wretches
,
for
a
law
and
rule
to
the
prejudice
of
other
Ministers
,
though
not
in
the
same
circumstantial
case
with
Paul
,
he
doth
therefore
,
first
,
assert
his
power
and
right
to
take
maintenance
from
them
,
so
that
his
not
exacting
it
was
not
because
he
had
not
power
to
demand
it
.
Next
,
he
mentioneth
the
second
end
why
he
laboured
so
hard
,
and
did
not
exact
his
right
,
to
wit
,
that
he
might
thereby
in
his
own
practice
held
forth
a
lively
example
and
copy
to
be
followed
by
them
,
both
in
what
he
had
prescribed
to
them
about
diligence
in
some
lawful
calling
,
seeing
he
did
more
than
otherwise
he
needed
for
their
example
and
encouragement
,
as
also
in
departing
somewhat
from
their
right
as
he
had
done
,
rather
than
they
should
over-burthen
their
brethren
.
Doct.
1.
Though
there
is
nothing
more
reasonable
than
that
they
which
wait
at
the
Altar
be
partakers
of
the
Altar
,
1
Cor.
9.
3.
—
and
that
a
Minister
who
spends
his
time
and
strength
among
a
people
should
be
maintained
by
them
;
yet
the
contrary
opinion
hath
been
early
hatched
and
alwayes
held
on
foot
by
some
,
who
look
upon
the
Ministry
as
an
idle
calling
,
and
that
nothing
of
right
belongeth
to
them
who
labour
in
it
,
as
due
unto
them
,
for
their
works
sake
,
Satan
hereby
taking
advantage
of
the
earthly-mindedness
of
some
,
and
heart-enmity
to
the
Gospel
in
others
,
to
starve
the
Gospel
and
publick
ordinances
of
Gods
worship
out
of
the
world
,
when
he
cannot
prevail
to
drive
them
away
by
force
;
for
,
Paul
foresaw
there
would
be
some
so
disposed
;
and
therefore
asserts
the
right
of
Ministers
to
exact
maintenance
,
not
because
we
have
not
power
,
saith
he
.
2.
It
concerneth
therefore
the
Ministers
of
Jesus
Christ
to
assert
their
right
,
both
by
the
Laws
of
God
and
men
,
to
a
competency
of
worldly
maintenance
,
and
carefully
to
guard
,
lest
any
deed
of
theirs
do
weaken
their
right
,
though
not
so
much
from
respect
to
themselves
,
who
,
at
least
many
of
them
,
have
sufficient
parts
to
employ
in
any
other
calling
for
gaining
their
livelyhood
,
as
well
as
other
men
,
but
from
respect
to
the
Gospel
and
the
eternal
well-being
of
peoples
souls
;
for
,
Paul
foreseeing
that
his
example
would
possibly
be
alledged
by
some
covetous
misers
to
enervate
the
Divine
right
of
Ministers
to
maintenance
,
he
doth
here
assert
it
,
Not
because
we
have
not
power
,
saith
he
.
3.
Christian
sobriety
will
teach
a
man
so
to
speak
to
the
commendation
of
his
own
moderation
,
and
not
exacting
the
rigour
of
his
right
in
some
cases
,
as
that
he
do
not
reflect
upon
others
who
do
not
exercise
the
same
moderation
,
as
not
being
called
to
it
,
because
they
are
not
in
the
same
case
;
for
,
Paul
doth
not
reflect
upon
the
practice
of
other
Ministers
,
who
not
being
in
the
like
case
with
him
,
should
exact
maintenance
,
while
he
asserteth
both
his
own
and
their
right
to
it
.
Not
because
we
have
not
power
,
saith
he
.
4.
Not
only
Ministers
,
but
all
and
every
one
are
bound
to
remit
somewhat
of
that
,
which
,
in
strictest
justice
,
they
might
exact
,
rather
than
to
over-burthen
,
and
break
their
poor
brethren
,
by
exacting
all
their
right
from
them
;
for
,
he
holds
forth
his
example
in
remitting
of
his
right
to
be
followed
not
only
by
Ministers
,
but
the
people
also
in
the
like
case
,
but
to
make
our selves
an
ensample
unto
you
to
follow
us
,
saith
he
.
5.
The
Lords
Ministers
should
,
as
by
all
lawful
means
,
so
especially
by
the
exercise
of
wise
and
justifiable
moderation
in
things
relating
to
this
present
world
,
endeavour
to
gain
that
love
and
respect
among
the
people
of
their
flock
,
whereby
they
may
be
the
more
incited
to
follow
their
example
in
things
honest
and
just
;
especially
seeing
such
is
the
humour
of
people
,
as
not
to
trouble
themselves
much
in
following
their
copy
,
except
they
affect
and
respect
the
hand
that
wrote
it
;
for
,
Paul
did
remit
of
that
which
was
otherwise
his
just
right
,
to
make
himself
an
example
unto
them
to
follow
him
.
Ver.
10.
For
even
when
we
were
with
you
,
this
we
commanded
you
,
that
if
any
man
would
not
work
,
neither
should
he
eat
.
Here
is
a
second
reason
serving
both
to
dondemn
the
sin
of
idleness
and
their
neglect
of
censuring
that
sin
,
because
their
practice
herein
was
not
only
contrary
to
his
example
,
as
is
already
shewn
,
but
also
to
his
doctrine
,
whereby
he
had
commanded
and
by
his
Apostolick
authority
enacted
for
a
standing
law
,
that
whosoever
having
otherwayes
strength
and
opportunity
,
will
not
work
,
that
is
,
employ
,
either
his
body
,
or
mind
,
or
both
,
in
some
honest
labour
,
for
promoting
one
way
or
other
the
good
of
mankind
,
such
a
man
should
not
eat
,
that
is
,
should
not
be
born
with
,
sed
,
or
maintained
among
Christians
,
that
so
being
redacted
to
straits
,
he
may
be
constrained
to
betake
himself
to
some
honest
employment
.
Doct.
1.
As
the
Lords
Ministers
should
press
upon
people
,
not
only
practice
of
religious
duties
,
but
also
painfulness
and
diligence
in
some
particular
calling
:
So
it
is
the
duty
of
the
Lords
people
,
and
of
every
one
in
their
station
,
to
promove
obedience
to
the
lawful
commands
of
Christs
Ministers
,
both
in
themselves
and
in
others
;
for
,
Paul
doth
press
upon
all
to
work
in
some
particular
calling
,
and
to
promove
obedience
to
his
direction
herein
,
by
discountenancing
such
as
would
not
obey
,
while
he
commandeth
that
if
any
would
not
work
,
neither
should
he
eat
.
2.
As
it
is
the
duty
of
Ministers
to
give
timeous
warning
against
a
sin
,
when
it
beginneth
to
spread
,
and
before
it
come
to
a
height
among
a
people
:
So
the
more
temeous
warning
hath
been
given
of
the
evil
that
is
in
any
sin
,
the
greater
is
their
guilt
,
who
notwithstanding
contiue
in
it
,
or
do
not
what
they
might
and
should
to
suppress
it
;
for
,
Paul
had
given
order
timeously
,
even
while
he
was
with
them
,
to
suppress
this
sin
of
idleness
,
and
doth
hence
aggravate
their
guilt
in
that
they
had
not
done
so
:
for
even
when
we
were
with
you
,
this
we
commanded
you
.
3.
It
concerneth
all
men
,
and
especially
those
who
are
entrusted
with
the
Churches
common
Charity
,
to
employ
it
wisely
,
and
so
as
,
to
the
best
of
their
knowledge
,
they
do
not
thereby
furnish
fewel
to
the
lusts
of
any
,
or
fe●d
them
in
their
sinful
idleness
,
or
any
other
way
misapply
it
to
such
as
are
not
due
objects
;
for
,
the
command
is
given
to
all
men
,
chiefly
to
the
Church-guides
,
that
they
do
not
employ
their
own
,
or
the
Churches
charity
,
to
maintain
idle
vagabonds
and
wilful
loyterers
.
If
any
would
not
work
,
neither
should
he
eat
.
4.
It
is
the
Lords
allowance
that
those
who
do
not
work
,
not
,
because
they
will
not
,
but
either
they
are
not
able
to
work
,
or
though
they
be
able
and
gladly
would
,
yet
cannot
get
employment
to
work
,
I
say
,
it
is
the
Lords
allowance
that
such
be
,
so
far
as
is
possible
,
maintained
upon
the
charity
of
others
,
especially
if
they
have
nothing
of
their
own
whereby
to
maintain
themselves
;
for
,
the
command
is
not
given
about
those
who
do
not
work
,
through
want
of
ability
,
or
of
opportunity
,
but
only
them
who
will
not
work
,
that
they
should
not
eat
.
Ver.
11.
For
we
hear
that
there
are
some
which
walk
among
you
disorderly
,
working
not
at
all
,
but
are
busie-bodies
.
The
Apostle
being
to
speak
both
to
idle
loyterers
,
and
to
this
Church
which
did
tolerate
them
,
more
particularly
to
v.
16.
doth
first
both
give
a
reason
of
what
he
hath
said
to
this
purpose
already
from
v.
6.
as
appears
from
the
causal
particle
for
,
and
also
make
way
for
that
which
he
is
yet
to
speak
more
,
while
he
sheweth
he
had
spoken
nothing
rashly
or
without
ground
,
but
had
heard
(
doubtless
by
trust-worthy
informers
,
such
as
are
mentioned
1
Cor.
1.
11.
)
that
notwithstanding
of
his
former
warning
,
1
Thes.
4.
11.
and
5.
14.
there
were
some
who
walked
disorderly
among
them
,
and
were
not
censured
by
them
,
whom
he
describeth
from
two
of
their
properties
,
which
seem
repugnant
,
and
yet
do
well
agree
,
and
usually
go
together
.
They
do
nothing
at
all
,
to
wit
,
in
those
things
which
they
ought
,
and
●o
which
they
have
a
calling
.
And
yet
are
busie-bodies
,
and
but
too
diligent
,
to
wit
,
about
those
things
,
which
belong
not
to
them
.
Doct.
1.
It
is
not
contrary
to
charity
and
prudence
for
one
Christian
to
report
,
delate
,
and
make
relation
of
what
miscarriages
he
doth
observe
in
others
,
providing
he
do
not
thereby
seek
their
disgrace
and
shame
,
but
their
amendment
,
and
in
order
to
that
end
do
report
their
faults
,
chiefly
to
those
,
who
may
by
some
means
contribute
to
help
forward
their
repentance
;
for
,
some
did
certainly
make
report
of
those
miscarriages
in
this
Church
to
Paul
,
who
had
power
to
take
order
with
them
,
otherwise
he
could
not
have
heard
them
,
for
we
hear
that
there
are
some
,
&c.
2.
As
Ministers
should
not
charge
a
Church
or
particular
person
with
the
guilt
of
any
sin
,
rashly
,
or
without
a
ground
;
lest
,
otherwise
,
his
precipitant
rashness
do
discover
in
him
the
want
of
prudence
and
charity
:
So
it
is
not
rashness
in
a
Minister
to
reprove
and
tax
a
man
,
of
whose
guilt
in
that
particular
for
which
he
doth
reprove
him
,
he
knoweth
nothing
but
by
report
only
,
providing
he
believe
not
every
report
,
but
what
he
hath
from
trust-worthy
informers
,
1
Cor.
1.
11.
for
,
Paul
,
to
clear
himself
that
he
had
not
taxed
them
rashly
,
doth
shew
he
heard
that
there
were
some
among
them
who
walked
disorderly
.
3.
It
concerneth
a
Minister
prudently
to
enquire
,
and
seek
to
know
what
fruits
the
Gospel
Preached
by
him
doth
bring
forth
among
the
people
of
his
charge
,
what
sins
are
most
prevalent
with
them
,
and
what
vertues
are
exercised
by
them
;
that
thereby
he
may
be
the
more
enabled
for
speaking
pertinently
unto
them
;
for
,
in
order
to
this
end
Paul
did
labour
to
inform
himself
,
otherwise
he
would
not
so
readily
have
heard
that
there
were
some
which
walked
among
them
disorderly
,
working
not
at
all
.
4.
It
is
the
part
of
a
wise
reprover
not
to
charge
the
faults
of
a
few
upon
all
in
common
;
lest
instead
of
convincing
those
who
are
guilty
and
making
them
better
,
he
irritate
those
who
are
not
guilty
and
make
them
worse
;
Thus
doth
Paul
in
wisdom
astrict
his
charge
to
some
among
them
only
.
I
hear
that
there
are
some
which
walk
among
you
disordely
.
5.
There
have
been
alwayes
some
in
the
Church
,
who
having
taken
on
a
name
for
profession
,
and
possibly
thereby
come
to
some
respect
among
the
Godly
,
have
,
under
a
pretext
of
giving
themselves
to
more
than
ordinary
devotion
,
cast
by
all
care
of
any
particular
calling
,
and
lived
hand-idle
,
to
the
hurt
of
others
upon
whom
they
lived
,
and
to
the
reproach
of
the
Gospel
;
for
,
such
were
they
in
this
Church
,
some
who
walked
disorderly
,
working
nothing
at
all
.
6.
The
mind
of
man
cannot
be
wholly
idle
,
but
must
be
employed
in
somewhat
,
if
not
in
doing
what
is
good
and
profitable
,
then
of
necessity
in
what
is
evil
,
useless
or
hurtful
:
and
usually
none
are
more
busie
in
other
mens
matters
,
than
they
who
wholly
neglect
their
own
:
for
,
those
disorderly
walkers
did
not
work
at
all
in
their
own
affairs
,
and
yet
were
busie
bodies
in
the
affairs
of
others
.
Ver.
12.
Now
them
that
are
such
,
we
command
,
and
exhort
by
our
Lord
Jesus
Christ
,
that
with
quietness
they
work
,
and
eat
their
own
bread
.
He
doth
,
next
,
speak
to
those
who
were
guilty
of
walking
disorderly
,
and
both
peremptorily
commands
them
,
and
most
affectionately
exhorts
them
,
in
the
name
and
authority
of
Christ
the
Lord
,
first
,
to
work
,
and
so
to
quit
idleness
;
2.
To
work
with
quietness
,
that
is
,
containing
themselves
within
the
bounds
of
their
calling
,
without
creating
trouble
,
either
to
themselves
or
others
;
from
which
would
follow
,
3.
They
should
eat
their
own
bread
,
gotten
by
their
own
labours
,
and
not
given
them
in
almes
,
or
for
nought
.
Doct.
1.
So
great
a
tyrant
is
custome
in
any
sin
,
and
especially
a
custome
of
lazy
ease
and
idleness
,
that
when
a
people
are
once
habituate
to
it
,
they
are
very
hardly
driven
from
it
;
for
,
his
charging
them
so
hard
to
quit
their
idleness
,
implyeth
that
it
was
great
difficulty
to
drive
them
from
it
,
being
now
for
a
long
time
accustomed
to
it
.
Now
them
that
are
such
we
command
and
exhort
.
2.
When
sins
do
grow
so
common
,
that
either
through
the
moral
guilt
which
is
in
them
,
or
the
civil
inconvenience
which
followeth
upon
them
,
or
both
,
they
do
portend
no
less
than
apparent
ruine
to
the
whole
Church
,
then
especially
should
the
Lords
Ministers
bend
the
utmost
of
their
endeavours
,
what
by
themselves
,
what
by
others
,
to
suppress
them
,
and
to
reclaim
the
Lords
people
from
the
practice
of
them
;
for
,
this
sin
of
idleness
did
threaten
the
dissipation
of
the
Church
,
both
morally
,
considering
the
great
guilt
was
in
it
,
and
civilly
,
considering
how
poor
this
Church
in
all
probability
was
;
and
therefore
the
Apostle
is
so
fervent
and
serious
to
suppress
it
,
and
to
stir
up
the
whole
Church
to
take
notice
of
it
.
Now
them
that
are
such
we
command
and
exhort
.
3.
So
merciful
is
God
that
he
doth
not
wholly
cease
to
deal
with
sinners
as
if
they
were
desperate
,
after
one
or
more
repulses
,
but
gives
them
many
renewed
on-sets
,
whereby
he
intendeth
to
gain
some
,
Joh.
4.
7
,
10
,
13
,
16
,
21
,
26.
and
to
make
others
more
inexcusable
:
Matth.
11.
21
,
22.
for
,
though
those
idlers
had
received
several
admonitions
to
no
purpose
,
yet
Paul
,
in
Christs
name
and
authority
and
by
warrant
from
him
,
doth
here
again
command
and
exhort
them
that
with
quietness
they
work
.
4.
Though
the
sentence
of
excommunication
,
as
we
shall
hear
from
v.
14.
be
in
it self
lawful
;
yet
so
dreadful
is
it
,
that
there
should
be
a
kind
of
lothness
in
Christs
Ministers
to
pronounce
it
,
if
by
any
other
means
they
may
draw
the
obstinate
sinner
to
repentance
,
and
so
prevent
it
;
for
,
notwithstanding
of
many
former
admonitions
,
he
doth
here
give
them
one
further
,
before
he
give
order
to
pronounce
the
sentence
.
Now
them
that
are
such
we
command
and
exhort
.
5.
Such
should
be
a
Ministers
way
of
dealing
with
most
obstinate
sinners
,
in
order
to
their
gaining
,
as
that
he
make
known
he
doth
not
look
upon
them
as
wholly
void
of
all
sense
of
God
and
goodness
,
and
secretly
at
least
insinuate
he
hath
yet
some
contrary
thoughts
of
them
;
that
thereby
,
if
it
be
possible
,
he
may
quicken
any
dying
principle
of
conscience
,
any
sense
of
Heaven
or
Hell
,
of
right
or
wrong
,
and
any
awe
of
God
which
yet
may
be
lurking
in
them
;
for
,
therefore
doth
he
exhort
them
by
our
Lord
Jesus
Christ
,
implying
thereby
he
did
not
think
they
had
cast
off
all
respect
to
him
.
6.
The
more
a
man
be
busied
with
his
own
employments
,
the
less
will
his
leisure
be
to
meddle
with
the
affairs
of
others
:
and
consequently
,
will
create
less
trouble
either
to
himself
or
to
those
who
live
beside
him
;
for
,
he
joyneth
those
two
together
,
a
mans
working
his
own
work
,
and
his
quiet
abstinence
from
medling
with
,
or
troubling
others
.
That
with
quietness
they
work
.
7.
That
the
Lord
hath
established
property
and
dominion
of
goods
,
See
upon
Ephes.
4.
v.
28.
doct.
2.
which
is
also
clear
from
this
,
that
he
speaks
of
their
own
bread
,
that
is
,
which
they
have
a
proper
right
unto
.
8.
Beside
those
other
wayes
of
attaining
right
and
property
,
by
inheritance
,
Gen.
15.
4.
gift
,
1
Sam.
9.
9.
contract
or
bargain
,
Ruth
4.
9.
this
is
one
,
whatever
a
man
doth
purchase
by
his
lawful
industry
and
p●ins
is
properly
his
own
,
and
may
be
employed
by
him
for
his
own
good
and
necessary
use
with
Gods
allowance
;
for
,
he
calls
the
bread
,
which
they
should
purchase
by
working
with
quietness
,
their
own
bread
.
9.
The
Lord
doth
ordinarily
bless
a
mans
conscientious
diligence
in
his
lawful
calling
with
such
a
measure
of
success
,
as
he
may
have
wherewith
to
sustain
himself
,
and
be
kept
from
being
burthensome
to
others
;
for
,
he
sheweth
,
that
,
upon
their
working
with
quietness
,
they
should
eat
their
own
bread
.
Ver.
13.
But
ye
,
brethren
,
be
not
weary
in
well-doing
.
He
speaketh
,
thirdly
,
to
those
who
walked
orderly
among
them
.
And
first
,
he
doth
lovingly
exhort
them
,
as
brethren
,
not
to
weary
or
become
worse
(
as
the
word
signifieth
)
that
is
,
remiss
or
slack
in
well-doing
where
,
by
well-doing
may
be
understood
conscie●●●-making
of
their
duty
in
general
,
and
more
particularly
,
1.
Painful
diligence
in
their
lawful
employments
,
wherein
they
were
in
hazard
of
being
rendred
remiss
by
the
loitering
carriage
of
others
.
2.
Their
charitable
beneficence
towards
necessitous
objects
,
from
which
they
were
not
to
desist
under
pretext
of
his
forbidding
them
to
maintain
idle
loyterers
,
v.
10.
or
of
the
abounding
of
many
unworthy
objects
,
by
relieving
of
whom
formerly
they
had
misapplyed
their
charity
.
To
this
sense
is
the
like
phrase
used
Gal.
6.
10
—
Doct.
1.
The
Minister
of
Christ
must
so
reprove
the
stubborn
and
disobedient
,
as
that
he
do
not
neglect
to
speak
to
the
direction
and
encouragement
of
those
who
are
better
inclined
,
more
obedient
and
tractable
:
And
as
there
are
several
tempers
,
cases
and
conditions
among
a
mixed
multitude
;
so
must
the
Minister
set
himself
to
give
every
one
their
due
,
neglecting
none
;
this
is
to
cut
and
divide
the
word
of
God
aright
,
2
Tim.
2.
15.
for
,
so
doth
Paul
;
having
spoken
to
the
disorderly
,
v.
12.
he
doth
now
speak
to
those
who
walked
orderly
.
But
ye
brethren
be
not
weary
.
2.
As
it
is
not
sufficient
for
men
once
to
have
entered
the
course
of
well
doing
,
but
they
must
continue
in
it
:
So
,
considering
the
many
discouragements
wherewith
men
do
meet
in
this
course
,
and
those
especially
which
do
arise
from
the
bad
examples
of
others
,
there
is
no
small
propenseness
,
even
in
the
best
,
to
sit
up
in
it
;
for
,
Paul
perceiving
a
probability
of
their
turning
remiss
from
the
bad
example
of
those
who
walked
disorderly
,
he
exhorts
them
that
they
would
not
be
weary
in
well-doing
.
3.
It
is
an
incumbent
duty
to
the
Lords
people
,
and
a
duty
which
must
be
made
conscience
of
,
if
so
they
would
prove
themselves
orderly
walkers
,
not
only
to
ply
their
lawful
callings
diligently
,
that
thereby
they
may
have
wherewith
to
sustain
themselves
,
but
also
to
bestow
some
part
of
their
gain
,
a
measure
at
least
proportioned
to
their
ability
,
for
the
help
and
supply
of
necessitous
objects
;
for
,
Paul
enjoyneth
to
those
who
walked
orderly
,
not
only
to
work
with
quietness
,
but
also
to
make
conscience
of
well-doing
,
under
which
is
contained
charitable
beneficence
to
due
objects
,
be
not
weary
in
well-doing
.
4.
As
many
men
are
most
ingenious
and
witty
to
find
out
excuses
and
pretexts
to
colour
their
neglect
of
the
forementioned
duty
,
what
from
the
unworthiness
of
many
objects
,
by
bestowing
their
charity
on
whom
they
may
misapply
it
and
lose
it
,
what
from
texts
of
Scripture
wrested
to
justifie
their
avaritious
and
merciless
disposition
:
So
no
excuse
of
that
kind
will
have
weight
before
the
Lord
,
but
be
looked
upon
as
meer
pretexts
and
shifts
to
cover
and
cloak
mens
wretched
naughtiness
and
averseness
from
that
which
they
are
otherwise
sufficiently
convinced
to
be
a
duty
,
if
they
had
a
mind
to
it
;
for
,
Paul
foreseeing
that
some
would
cover
their
averseness
under
those
pretexts
(
see
the
Exposition
)
doth
here
exhort
them
not
to
be
weary
in
well-doing
.
Ver.
14.
And
if
any
man
obey
not
our
word
by
this
Epistle
,
note
that
man
,
and
have
no
company
with
him
,
that
he
may
be
ashamed
.
He
prescribes
unto
them
,
next
,
what
they
should
do
for
censuring
the
delinquents
;
and
first
,
if
any
man
,
whatever
he
was
,
did
not
obey
,
but
remain
contumaciously
disobedient
to
the
Apostles
word
,
or
exhortation
to
orderly
walking
,
after
he
was
now
again
admonished
by
this
Epistle
,
they
,
to
wit
,
the
Church-guides
,
should
note
him
,
or
as
the
word
doth
signifie
,
make
a
sign
or
wonder
of
him
,
put
a
mark
or
brand
of
infamy
upon
him
,
whereby
he
meaneth
no
other
,
than
that
ignominious
mark
of
excommunication
,
as
appears
from
the
second
thing
here
enjoyned
to
the
Lords
people
in
relation
to
the
party
so
noted
,
they
were
to
have
no
company
with
him
,
where
all
intimate
familiarity
,
to
which
they
were
not
obliged
by
any
civil
,
or
natural
bond
,
is
discharged
them
,
which
is
the
very
consequent
of
excommunication
expressed
by
the
same
word
in
the
original
,
1
Cor.
5.
11.
and
in
the
close
of
the
verse
he
expresseth
one
end
of
inflicting
this
censure
,
that
the
party
censured
,
being
thus
discountenanced
by
all
,
as
a
man
unworthy
of
their
company
,
may
be
ashamed
of
his
sin
,
and
so
ashamed
of
it
,
as
to
turn
from
it
to
his
duty
,
as
the
greek
word
implyeth
,
and
so
it
is
the
same
in
effect
with
that
end
of
excommunication
,
which
is
expressed
1
Cor.
5.
5.
Doct.
1.
Even
the
most
faithful
,
pious
and
painful
Ministers
,
when
they
have
done
their
utmost
to
reclaim
obstinate
offenders
,
and
waited
upon
them
with
all
patience
and
meekness
,
have
ground
in
reason
to
forecast
and
suppone
that
their
pains
and
diligence
will
not
be
blessed
unto
all
,
but
that
some
,
the
more
they
are
laboured
with
,
will
prove
the
more
obdured
and
perverse
;
The
Lord
so
overruling
,
hereby
to
teach
his
servants
,
that
the
utmost
of
their
endeavours
can
prevail
nothing
without
his
blessing
,
1
Cor.
3.
6
,
7.
and
that
the
glory
of
their
gaining
ground
upon
any
should
be
ascribed
to
God
,
and
not
to
themselves
,
1
Cor.
15.
—
20.
for
,
even
Paul
,
after
his
long
patience
and
unwearied
diligence
,
supponeth
so
much
,
and
if
any
man
,
saith
he
,
obey
not
our
word
by
this
Epistle
:
2.
It
is
the
will
and
command
of
Christ
,
the
King
and
head
of
his
Church
,
that
his
publick
Ministers
and
Church-guides
(
Joh.
20.
23.
)
being
convened
together
(
1
Cor.
5.
4.
)
do
put
a
mark
and
brand
of
infamy
upon
those
,
who
with
an
high
hand
do
persevere
in
their
wickedness
after
fore-going
admonitions
stubbornly
despised
or
carelesly
neglected
,
while
in
the
name
of
our
Lord
Jesus
Christ
,
1
Cor.
5.
4.
they
excommunicate
,
cut
off
and
cast
out
all
such
from
the
society
of
the
Church
—
that
the
leaven
of
their
sin
spread
not
further
to
infect
others
,
1
Cor.
5.
6
,
7.
and
that
the
sin
of
some
few
,
tolerated
and
connived
at
by
the
Church
,
be
not
a
matter
of
reproach
and
disgrace
to
the
whole
,
1
Cor.
5.
1
,
2.
that
others
may
be
deterred
from
the
like
obstinacy
,
by
the
severity
of
the
censure
,
1
Tim.
5.
20.
and
that
the
party
against
whom
the
sentence
is
pronounced
,
may
,
by
the
Lords
blessing
upon
that
mean
,
be
brought
to
repentance
:
for
,
Paul
bids
note
the
contumacious
man
with
the
ignominious
brand
of
excommunication
,
that
he
may
be
ashamed
,
or
brought
to
repentance
by
that
mean
.
3.
Even
those
sins
which
are
not
in
their
own
nature
most
heinous
,
when
contumacy
against
foregoing
admonitions
is
joyned
with
them
,
do
make
the
person
guilty
lyable
to
this
severe
censure
,
in
so
far
as
they
argue
desperate
obstinacy
,
and
contempt
of
that
authority
wherewith
Christ
hath
invested
his
courts
and
servants
:
for
,
Paul
will
have
even
the
sin
of
living
idly
,
being
joyned
with
contumacy
,
to
be
censured
thus
.
And
if
any
man
obey
not
our
word
by
this
Epistle
,
note
that
man
.
4.
The
credit
of
a
whole
Church
,
the
salvation
of
a
mans
soul
,
his
gaining
to
God
by
repentance
,
are
much
to
be
preferred
to
the
reputation
and
credit
of
any
particular
person
,
so
that
the
latter
ought
not
to
be
spared
,
if
there
be
not
another
probable
mean
,
for
the
preservation
of
,
or
attaining
to
the
former
:
for
,
saith
Paul
,
if
any
man
obey
not
our
word
,
note
him
,
to
wit
,
with
a
mark
of
infamy
,
that
he
may
be
ashamed
.
5.
Church-censures
,
even
the
highest
,
are
to
be
dispensed
impartially
,
so
that
where
the
sins
deserving
censure
are
the
same
,
and
the
probability
of
attaining
the
ends
,
for
which
the
censure
is
inflicted
,
the
same
,
the
same
censure
is
to
be
inflicted
upon
all
without
respect
of
persons
;
for
,
he
saith
,
if
any
man
,
without
exception
,
obey
not
—
note
that
man
.
6.
Exhortations
in
Scripture
must
be
restricted
according
to
the
nature
of
the
subject
in
hand
,
so
that
when
the
Scripture
it self
,
at
least
in
that
place
,
doth
not
expresly
design
those
to
whom
the
exhortation
is
directed
,
we
must
not
think
it
is
alwayes
directed
indefinitely
to
all
,
if
so
the
duty
exhorted
unto
,
doth
,
according
to
other
Scriptures
,
belong
only
to
some
;
for
,
the
two
directions
of
the
text
,
note
that
man
,
and
,
keep
not
company
with
him
,
are
not
given
to
one
and
the
same
persons
,
for
all
must
abstain
,
even
women
,
from
the
fellowship
of
the
party
excommunicate
,
Matth.
18.
17.
but
the
inflicting
of
the
censure
,
expressed
by
noting
,
belongs
not
to
all
,
certainly
not
to
women
,
1
Tim.
2.
12.
nor
yet
to
any
but
the
Church-guides
,
according
to
Heb.
13.
17.
doct
.
6.
So
many
wayes
advantagious
is
familiar
conversing
with
the
Lords
people
,
Prov.
10.
21.
and
13.
20.
that
it
is
no
small
punishment
for
any
man
to
be
debarred
from
it
;
and
therefore
it
cannot
be
but
exceeding
sinful
for
any
to
●●un
it
willingly
,
or
not
to
improve
it
for
his
advantage
when
he
doth
enjoy
it
:
for
Paul
enjoyneth
Christians
to
have
no
company
with
the
censured
party
,
as
a
sore
and
bitter
ingredient
in
his
punishment
.
7.
As
nothing
hardeneth
a
sinner
more
in
wickedness
,
than
that
,
notwithstanding
of
it
,
he
loseth
nothing
of
his
esteem
among
good
men
,
for
any
thing
he
can
discern
from
their
countenance
and
carriage
:
So
there
is
nothing
which
proveth
by
the
Lords
blessing
a
more
effectual
mean
to
make
the
sinner
ashamed
of
his
sin
,
and
because
of
shame
to
turn
from
it
;
than
when
he
seeth
himself
discountenanced
and
his
company
shunned
as
a
very
plague
by
all
,
because
of
it
:
for
,
Paul
enjoyns
them
to
have
no
company
with
him
,
for
this
very
end
,
that
he
may
be
ashamed
,
and
so
,
as
to
turn
from
it
to
God
.
Ver.
15.
Yet
count
him
not
as
an
enemy
,
but
admonish
him
as
a
brother
.
The
third
thing
which
he
prescribeth
unto
those
who
walked
orderly
,
is
moderation
in
the
execution
of
the
forementioned
censure
,
propounded
,
1.
Negatively
,
that
they
should
not
count
him
as
an
enemy
,
that
is
,
so
as
to
forsake
him
wholly
,
as
men
do
their
enemies
,
without
any
further
care
of
reclaiming
him
,
but
,
next
,
positively
,
it
was
their
duty
to
admonish
him
,
that
is
,
mind
him
of
his
duty
and
hazard
,
to
wit
,
if
so
there
might
be
any
hopes
to
regain
him
,
Matth.
7.
6.
and
to
admonish
him
as
a
sickly
brother
under
cure
,
to
wit
,
so
as
he
might
understand
he
was
not
wholly
cast
out
of
their
heart
,
hopes
,
and
affection
,
though
cut
off
from
all
voluntary
intimate
fellowship
with
them
,
v.
14.
Doct.
1.
While
the
servants
of
Christ
are
labouring
to
draw
the
Lords
people
from
the
one
extream
of
any
sin
,
they
have
need
to
guard
lest
they
run
upon
the
other
,
as
for
example
,
from
too
much
leni●y
and
complyance
with
scandalous
offenders
,
to
the
other
extremity
of
bitterness
and
too
much
rigidity
;
for
,
Paul
,
having
indirectly
reproved
them
for
the
former
,
doth
here
guard
against
the
latter
.
Yet
count
him
not
as
an
enemy
,
saith
he
.
2.
The
censure
of
excommunication
,
when
inflicted
for
contumacy
in
some
particular
evils
,
whether
of
judgement
or
practice
,
and
not
for
total
apostasie
,
doth
not
exclude
the
party
censured
from
being
a
member
of
the
visible
Church
,
but
only
from
the
actual
enjoyment
of
Church-priviledges
,
and
from
the
visible
Communion
of
the
Church
:
for
,
he
bids
count
the
excommunicate
man
,
not
as
an
enemy
,
but
,
as
a
brother
.
3.
The
censure
,
even
of
excommunication
it self
,
should
so
be
used
,
as
that
love
to
the
salvation
of
him
who
is
censured
be
still
retained
,
and
endeavours
flowing
from
love
used
to
reclaim
him
,
when
occasion
offereth
;
for
,
so
much
is
enjoyned
,
while
he
commands
to
admonish
him
as
a
brother
.
4.
Then
do
we
ky●h
our
brotherly
love
and
affection
aright
,
and
as
we
ought
towards
an
excommunicate
person
,
when
we
do
not
keep
intimate
and
familiar
fellowship
with
him
,
as
we
might
,
kyth
our
affection
to
others
who
are
not
under
that
sentence
,
1
Thes.
5.
26.
and
much
less
do
flatter
him
in
his
sin
and
obstinacy
,
but
when
we
do
admonish
him
of
his
sin
and
hazard
,
and
make
him
thereby
know
we
love
him
,
and
in
the
mean
time
deny
him
any
other
testimony
of
our
affection
,
except
what
civil
or
natural
bonds
do
bind
us
to
discharge
towards
him
:
for
,
Paul
having
forbidden
to
converse
familiarly
with
him
,
will
have
them
kyth
their
brotherly
love
towards
him
only
by
admonishing
him
:
but
admonish
him
as
a
brother
.
Ver.
16.
Now
the
Lord
of
peace
himself
give
you
peace
alwayes
,
by
all
means
.
The
Lord
be
with
you
all
.
In
the
second
part
of
the
Chapter
he
concludeth
the
Epistle
,
which
he
doth
,
first
,
in
this
verse
,
by
a
prayer
to
God
consisting
of
two
petitions
,
first
,
because
the
censuring
of
the
contumacious
presently
enjoyned
might
occasion
some
troubling
of
the
Churches
peace
,
he
prayeth
that
the
Lord
of
peace
himself
,
who
alone
createth
and
entertaineth
peace
in
his
Churches
borders
,
Psal.
147.
14.
might
give
them
peace
,
that
is
both
a
peaceable
frame
of
spirit
desireous
of
peace
,
Job
3.
15.
and
the
blessing
of
peace
or
harmonious
walking
together
in
Christian
society
,
Psal.
29.
11.
and
this
,
alwayes
,
that
is
,
a
lasting
,
solid
and
continuing
peace
,
and
by
all
means
,
to
wit
,
a
peace
,
whereof
though
God
be
the
only
Author
,
yet
they
were
to
seek
after
it
,
by
all
means
lawful
and
the
utmost
of
their
●ervent
endeavours
,
for
by
praying
for
it
by
all
means
he
doth
indirectly
point
at
their
duty
to
seek
after
it
by
all
means
.
Secondly
,
He
prayeth
,
that
in
order
to
this
and
to
other
ends
,
God
might
be
with
them
all
,
by
his
gracious
presence
and
sweet
influences
of
his
spirit
for
assisting
them
with
strength
,
direction
and
courage
to
go
on
in
the
way
of
their
duty
against
all
opposition
,
Rom.
8.
31.
Doct.
1.
A
Minister
,
who
would
have
his
preaching
blessed
with
success
among
a
people
,
must
be
much
in
prayer
to
God
for
his
gracious
presence
and
powerful
concurrence
.
He
must
begin
with
prayer
,
he
must
end
with
prayer
,
yea
and
all
along
his
work
he
must
now
and
then
dart
up
a
fervent
desire
to
God
for
that
end
:
for
,
Paul
began
this
Epistle
with
prayer
,
chap.
1.
2.
he
prayed
several
times
in
his
passing
through
it
,
chap.
1.
11.
and
2.
16.
and
3.
5.
and
now
he
doth
conclude
it
with
prayer
.
Now
the
Lord
of
peace
himself
give
you
peace
alwayes
.
2.
We
should
labour
to
give
such
stiles
to
God
in
prayer
as
are
most
suitable
to
our
present
suit
,
and
may
furnish
us
with
a
ground
of
confidence
that
we
shall
be
heard
in
what
we
ask
;
for
,
while
Paul
suiteth
for
peace
from
God
,
be
calleth
him
the
Lord
of
peace
.
3.
As
there
are
ofttimes
ground
of
fear
lest
alienation
of
minds
,
schismes
,
rents
and
heart-burnings
may
possibly
follow
within
a
Church
,
upon
their
impartial
exercise
of
discipline
and
inflicting
of
the
highest
censure
;
So
the
Lords
servants
ought
not
to
surcease
upon
the
meer
possibility
or
appearance
of
such
hazard
,
but
are
to
do
their
duty
,
and
deal
with
God
the
more
earnestly
for
preventing
any
feared
inconvenience
of
that
kind
:
for
,
Paul
projecting
that
the
exercise
of
discipline
might
breed
some
disturbance
to
the
Churches
peace
,
doth
not
bid
them
desist
,
but
praye●h
,
now
the
Lord
of
peace
himself
give
you
peace
alwayes
.
4.
As
peace
and
harmony
among
Christian
societies
is
with
great
difficulty
attained
and
preserved
,
and
is
no
less
than
a
singular
work
of
God
,
considering
our
own
averseness
from
it
,
Rom.
3.
17.
and
Satans
enmity
to
it
,
Joh.
8.
44.
So
that
peace
only
is
to
be
regarded
whereof
the
Lord
is
the
bestower
and
approver
:
a
peace
that
is
not
prejudicial
to
truth
and
holiness
,
Heb.
12.
14.
but
only
curbeth
and
restraineth
our
sinful
and
turbulent
humours
,
2
Cor.
12.
20.
for
,
he
prayeth
for
such
a
peace
,
while
he
seeketh
peace
from
God
,
and
sheweth
it
cannot
be
had
but
from
him
,
while
he
saith
,
the
Lord
of
peace
himself
give
you
peace
.
5.
Though
peace
among
Christians
be
a
special
work
of
God
(
see
doct.
4.
)
and
therefore
to
be
sought
from
him
;
yet
our
prayers
of
that
kind
should
be
seconded
by
our
own
serious
endeavours
and
all
lawful
means
assayed
for
that
end
,
so
,
as
that
we
not
only
carefully
eschew
whatever
may
on
our
part
give
cause
of
renting
,
1
Cor.
8.
13.
but
also
be
not
easily
provoked
,
when
cause
of
renting
is
given
by
others
,
1
Cor.
13.
5.
and
that
,
when
a
rent
is
made
,
we
spare
no
pains
,
nor
stand
upon
any
thing
,
which
is
properly
our
own
,
for
having
it
removed
,
Gen.
13.
8
,
9.
and
do
not
weary
to
follow
after
peace
,
when
it
seemeth
to
fly
from
us
,
Heb.
12.
14.
and
all
our
endeavours
have
but
small
appearance
of
present
success
,
2
Cor.
12.
15.
for
,
while
he
seeketh
peace
from
God
by
all
means
,
he
doth
indirectly
incite
them
to
seek
after
it
by
all
means
.
6.
The
peace
and
concord
which
should
be
sought
after
among
Christians
is
not
an
outside
agreement
only
,
Psal.
55.
21.
nor
a
meer
cessation
from
debate
and
strife
for
a
time
,
until
either
party
see
an
offered
advantage
,
but
a
lasting
,
solid
and
continuing
peace
;
and
therefore
an
union
in
hearts
▪
●nd
affections
,
Phil.
2.
2.
which
being
once
united
,
are
not
easily
rent
asunder
,
1
Sam.
18.
1.
with
19.
2.
an
union
in
truth
not
in
errour
,
Isa.
8.
12.
so
that
neither
party
may
have
reason
to
repent
their
entering
it
;
And
an
union
not
in
a
carnal
but
a
spiritual
interest
,
even
that
they
may
strive
together
for
the
faith
of
the
Gospel
,
Phil.
1.
27.
for
,
he
prayeth
the
Lord
to
give
them
peace
alwayes
,
that
is
,
a
lasting
solid
peace
.
7.
As
the
Lords
gracious
presence
with
his
people
in
any
plentiful
measure
is
annexed
to
their
peaceable
frame
of
spirit
,
and
serious
endeavours
after
peace
and
concord
among
themselves
:
and
as
their
implacable
renting
humours
do
grieve
the
Lords
spirit
,
and
provoke
him
to
withdraw
from
them
:
So
sound
peace
and
concord
among
societies
doth
much
depend
upon
the
Lords
gracious
presence
,
which
where
it
is
,
doth
not
a
little
quiet
and
put
to
silence
our
renting
and
dividing
humours
.
Neither
can
there
be
any
sound
or
solid
peace
but
among
the
people
with
whom
God
is
:
for
,
the
grant
of
those
two
petitions
seem
here
presented
as
mutually
depending
upon
one
another
:
The
Lord
give
you
peace
alwayes
,
and
the
Lord
be
with
you
all
.
Ver.
17.
The
salutation
of
Paul
with
mine
own
hand
,
which
is
the
token
in
every
Epistle
:
so
I
write
.
Before
he
conclude
with
his
usual
farewel
wish
,
v.
18.
he
doth
here
premit
a
Preface
to
it
,
wherein
,
having
called
the
following
wish
his
salutation
,
that
is
,
an
expression
and
testimony
of
his
good
will
and
affection
,
he
shews
he
did
write
it
with
his
own
hand
and
that
it
was
his
use
so
to
do
at
the
close
of
every
Epistle
which
did
serve
as
a
token
,
or
certain
mark
,
whereby
his
own
Epistles
might
be
distinguished
from
all
others
forged
and
feigned
in
his
name
,
and
he
hints
at
the
reason
why
it
was
such
a
differing
mark
,
to
wit
,
because
his
way
of
writing
was
alwayes
uniform
,
and
hardly
could
be
undiscernably
counterfeited
by
any
other
,
which
is
implyed
,
while
he
saith
,
So
I
write
.
Doct.
1.
The
sending
of
salutations
by
word
or
writ
,
that
we
may
thereby
testifie
our
continuing
affection
to
absent
friends
,
is
not
a
matter
of
common
courtesie
and
good
manners
only
,
but
a
duty
to
be
performed
for
conscience
sake
,
as
tending
to
entertain
love
and
good
will
among
Christians
;
for
,
while
Paul
doth
never
omit
to
send
his
salutation
,
it
evidently
appeareth
he
did
not
look
upon
it
as
a
matter
of
complement
but
of
conscience
.
The
salutation
of
Paul
.
2.
Our
salutation
,
whether
of
present
or
absent
friends
,
should
express
our
wishes
to
God
for
things
spiritual
and
the
choicest
mercies
to
be
bestowed
on
them
,
wherein
we
ought
to
be
real
,
hearty
and
affectionate
,
and
not
formal
,
or
acted
from
the
force
of
custom
only
:
for
,
he
calleth
his
farewell-wish
,
v.
18.
to
which
he
annexeth
an
hearty
Amen
,
his
salutation
.
The
salutation
of
Paul
.
3.
It
hath
been
an
ancient
slight
of
Satan
,
and
of
his
instruments
to
thrust
upon
the
Church
(
so
far
as
in
them
did
lye
)
false
and
forged
writings
,
and
give
them
out
for
Canonick
Scripture
,
thereby
to
make
the
truth
and
authority
of
all
Scripture
questionable
;
for
,
to
prevent
such
impostures
,
Paul
did
write
his
salutation
with
his
own
hand
which
is
the
token
in
every
Epistle
,
saith
he
.
4.
That
God
hath
sufficiently
provided
in
his
Word
against
the
forementioned
evil
:
see
upon
Col.
4.
v.
18.
which
is
the
token
in
every
Epistle
,
so
I
write
.
Ver.
18.
The
grace
of
our
Lord
Jesus
Christ
be
with
you
all
.
Amen
.
Resteth
the
very
thing
,
which
he
did
so
write
,
with
which
he
shuts
up
the
Epistle
,
to
wit
,
his
hearty
with
that
the
free
and
undeserved
favour
of
God
in
Christ
,
with
all
the
fruits
and
tokens
of
it
,
might
be
conveyed
unto
them
all
without
exception
,
to
which
he
affixeth
his
Amen
,
signifying
Let
it
be
so
,
and
it
shall
be
so
,
in
testimony
both
of
his
fervent
desire
and
confidence
.
Doct.
1.
Whatever
be
the
eminence
of
a
person
or
persons
,
for
their
inherent
graces
and
gracious
qualifications
;
yet
it
is
only
God
free-grace
and
undeserved
favour
,
and
not
their
own
merit
,
which
must
be
relyed
on
for
closing
their
accounts
,
or
for
obtaining
any
spiritual
or
temporal
mercy
at
the
hands
of
God
:
for
,
though
he
commended
them
highly
for
their
patience
,
faith
,
love
,
and
other
graces
,
chap.
1.
3
,
4.
yet
he
closeth
all
by
wishing
Gods
free
grace
and
favour
to
them
,
as
the
fountain-cause
of
all
things
they
stood
in
need
of
or
could
expect
.
The
grace
of
our
Lord
Jesus
Christ
be
with
you
.
2.
As
there
is
an
inexhaustible
fountain
of
free
grace
in
God
,
which
can
water
all
,
without
exception
of
any
,
and
will
extend
it self
to
as
many
as
he
seeth
fit
,
Rom.
9.
18.
So
the
more
of
it
we
wish
unto
,
or
,
is
according
to
our
wish
bestowed
upon
others
,
there
doth
not
the
less
remain
behind
unto
our selves
:
for
Paul
,
who
wisheth
grace
and
favour
to
them
all
,
had
received
a
very
large
measure
of
it
himself
,
and
knew
that
how
large
a
measure
soever
was
bestowed
upon
them
,
there
would
not
be
the
less
for
him
.
Therefore
doth
he
thus
close
,
The
grace
,
&c.
The
Postscript
.
The
second
Epistle
to
the
Thessalonians
,
was
written
from
Athens
.
The
truth
of
this
Postscript
is
no
less
suspected
than
the
former
,
and
this
Epistle
judged
more
probably
to
have
been
written
also
from
Corinth
,
where
Paul
continued
a
year
and
an
half
after
he
came
from
Athens
,
Act.
18.
1.
with
11.
See
upon
the
Postscript
of
the
first
Epistle
.
FINIS
.