CHAP.
I.
IN
this
Chapter
,
first
,
John
describeth
Christ
the
subject
of
the
Gospel
,
pointing
out
his
divinity
,
and
his
manifestation
of
himself
to
the
world
,
before
,
and
by
his
incarnation
,
to
v.
15.
Next
,
he
confirmeth
this
doctrine
from
sundry
testimonies
of
John
the
Baptist
,
concerning
Christ
,
to
v
37.
Lastly
,
He
relateth
the
calling
of
five
disciples
,
to
the
end
of
the
Chapter
.
Verse
1.
IN
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
.
In
the
first
part
of
the
Chapter
John
asserteth
the
divinity
of
christ
,
v.
1
,
2.
and
confirmeth
his
assertion
,
and
proveth
his
subsistence
,
and
manifestation
of
himself
to
the
world
before
his
incarnation
,
v.
3
,
4
,
5.
Then
,
to
make
way
for
the
doctrine
of
his
manifestation
in
the
flesh
,
he
begins
with
the
sending
of
John
the
Baptist
,
his
forerunner
,
v.
6.7
.
By
occasion
of
whom
he
describeth
yet
more
of
Christ
,
his
excellency
and
dignity
in
his
manifestations
,
and
offices
,
to
v.
14.
And
in
the
last
place
,
he
describeth
his
incarnation
,
and
proveth
that
he
became
God
and
man
in
one
person
.
ver.
14.
In
this
verse
the
Godhead
of
Christ
is
asserted
,
and
confirmed
from
his
eternity
,
from
his
coexistence
and
society
with
the
Father
,
and
by
expre●s
assertion
declaring
him
to
be
true
God
,
one
in
essence
with
the
Father
,
and
the
holy
Ghost
,
Doctr.
1.
Christ
is
called
the
Word
both
here
,
and
ver.
14.
and
1
John
1.1
.
and
5.7
.
Rev.
19.13
.
and
elsewhere
;
not
only
because
he
is
the
chief
subject
of
the
written
Word
or
Scripture
;
being
the
promise
made
and
often
repeated
in
the
Old
Testament
,
He
in
whom
all
the
promises
are
Yea
and
Amen
,
the
substance
and
truth
of
all
the
Law-types
and
shadowes
,
the
end
of
the
Law
,
and
kernel
of
the
Gospel
.
But
further
,
because
as
a
word
is
a
mean
of
revealing
a
mans
mind
to
others
;
so
Christ
hath
revealed
the
Father
in
his
own
person
,
being
the
brightnsse
of
his
glory
and
the
expresse
image
of
his
person
,
Heb.
1.3
.
so
that
God
is
to
be
taken
up
,
and
is
savingly
known
onely
as
he
hath
revealed
himself
in
Christ
;
And
in
his
office
,
as
he
is
the
wisdome
of
the
Father
,
Prov.
8.12
,
22
,
23.
and
knoweth
all
the
Fathers
secrets
,
so
he
is
the
Word
of
the
Father
,
as
declaring
him
,
his
minde
,
and
will
to
the
Church
in
all
ages
,
Matth.
11.27
.
John
1
18.
2.
As
Christ
in
his
person
,
natures
and
offices
,
is
the
great
Theame
of
the
Gospel
,
and
ought
to
be
the
matter
of
our
studie
;
so
particularly
it
is
needful
that
beleevers
do
know
,
and
take
him
up
as
God
;
Not
onely
that
they
may
avoid
errours
concerning
his
person
,
but
,
That
they
may
see
how
little
need
he
had
of
the
son
of
men
,
whom
yet
he
came
to
seek
and
save
for
their
own
good
,
not
to
receive
from
them
,
but
to
give
unto
them
;
That
their
faith
may
be
led
through
the
vaile
of
his
flesh
,
to
this
rock
of
his
God
head
,
where
it
will
get
sure
sooting
in
his
essence
and
attributes
,
against
all
assaults
;
That
the
ignominy
of
his
Crosse
may
not
obscure
his
glory
,
but
they
may
have
high
and
honourable
thoughts
of
their
humbled
Lord
in
his
lowest
estate
;
That
they
may
see
the
infinite
worth
that
is
in
his
sufferings
,
to
satisfie
justice
,
and
to
expiate
sin
,
considering
the
dignity
of
his
person
;
And
,
That
this
may
teach
them
rightly
to
receive
his
doctrine
,
and
not
to
be
ashamed
of
his
truth
,
and
the
profession
of
his
Name
,
or
to
suffer
for
him
,
who
is
so
excellent
a
Lord
:
for
these
(
among
other
)
reasons
,
doth
John
begin
this
Gospel
,
with
so
sublime
a
description
of
the
Godhead
of
Christ
.
3
The
Godhead
of
Christ
doth
appear
in
his
being
eternal
;
and
that
he
had
his
proper
,
and
perfect
subsistence
;
not
onely
before
his
incarnation
,
but
before
the
first
point
of
time
,
wherein
God
began
to
create
all
things
;
for
,
In
the
beginning
was
the
Word
:
He
doth
not
say
as
Moses
,
Gen.
1.1
.
(
whom
he
imitates
in
this
beginning
of
his
Gospel
)
In
the
beginning
God
created
the
Word
;
but
,
in
the
beginning
,
when
all
things
created
got
a
begining
,
the
Word
was
,
and
did
actually
subsist
.
He
thus
describeth
his
eternity
,
that
he
was
in
the
begining
,
because
there
is
nothing
before
the
first
period
of
times
beginning
,
but
eternity
;
and
because
our
shallow
conceptions
can
follow
eternity
no
farther
,
but
onely
over
the
border
of
time
.
4.
Christ
as
God
,
is
a
person
distinct
from
the
Father
,
yet
undivided
and
unseparable
from
the
Father
in
his
essence
,
with
whom
he
eternally
coexists
;
and
this
is
another
evidence
of
his
Godhead
;
for
the
Word
was
with
God
;
where
the
word
in
the
Original
rendered
God
,
with
the
Article
,
is
taken
personally
,
for
the
Father
(
as
is
also
cleared
.
1
John
.
1.2
.
)
signifying
that
he
is
one
person
,
and
the
Father
another
with
whom
he
was
;
As
also
that
,
notwithstanding
the
distinction
of
the
Persons
,
yet
he
is
inseparably
with
the
Father
,
in
the
same
essence
and
nature
,
being
in
(
as
well
as
with
)
the
Father
,
and
the
Father
in
him
John
14.10
,
11.
and
eternally
with
him
;
so
that
the
Father
is
never
without
him
,
John
17
5.
5.
However
men
may
take
liberty
to
carp
at
these
proofs
of
Christs
Godhead
,
alleadging
from
his
incarnation
,
that
he
was
but
man
,
or
that
there
being
but
one
God
,
the
simplicity
of
the
Divine
essence
cannot
admit
of
plurality
of
persons
,
or
that
Christ
in
the
exercise
of
the
Mediatory
office
declareth
that
his
Father
is
greater
then
he
;
or
whatsoever
else
unstable
and
deluded
men
may
pretend
;
Yet
the
Holy
Ghost
puts
the
Godhead
of
Christ
,
his
equality
,
and
unity
in
essence
with
the
Father
out
of
all
controversie
,
&
would
have
it
out
of
doubt
in
the
hearts
of
believers
,
and
all
their
reasonings
in
this
supernatural
mystery
subjected
to
the
revealed
Word
,
which
saith
,
and
the
Word
was
God
:
Where
the
Greek
word
signifying
God
,
without
the
Article
,
is
taken
essentially
,
for
the
Divine
nature
,
signifying
,
that
as
the
Son
is
a
distinct
person
from
the
Father
,
so
he
is
one
God
with
him
,
in
the
same
indivisible
nature
and
essence
,
communicate
unto
him
from
the
Father
,
and
with
him
to
the
holy
Spirit
;
so
that
their
name
,
nature
,
properties
,
glorie
,
and
working
are
one
.
Ver.
2.
The
same
was
in
the
beginning
with
God
.
John
doth
here
repeat
and
conjoyne
the
two
first
assertions
concerning
the
eternity
and
coexistence
of
the
Son
with
the
Father
;
which
is
no
idle
repetition
,
but
teacheth
,
1.
How
little
able
we
are
to
comprehend
this
great
mystery
,
which
we
can
but
take
in
by
little
and
little
,
and
must
put
that
together
,
as
children
do
letters
,
syllables
,
and
words
,
till
we
attaine
a
more
full
understanding
thereof
,
for
our
comfort
and
salvation
;
Therefore
doth
John
repeat
and
conjoyne
these
two
parts
of
the
description
.
2.
The
knowledge
of
Christ
as
God
,
is
a
truth
to
be
much
and
often
inculcate
upon
believers
,
and
which
they
ought
to
study
again
and
again
,
and
dwell
upon
,
as
having
more
in
it
then
will
be
seene
at
first
view
;
and
when
they
have
found
most
in
it
,
yet
there
is
infinitely
more
to
be
found
in
that
inexhaustible
fountain
;
for
,
so
much
also
doth
this
repetition
teach
.
3.
It
is
but
a
robbing
of
Christ
of
his
glory
,
to
attribute
unto
him
the
name
of
God
under
any
notion
,
or
acknowledge
any
glory
to
belong
unto
him
;
unlesse
his
subsistence
from
all
eternity
,
and
his
eternal
Godhead
,
one
in
essence
,
with
,
and
a
distinct
person
from
the
Father
,
be
acknowledged
;
for
John
repeats
and
conjoynes
his
eternity
with
the
other
,
The
same
was
in
the
beginning
with
God
,
to
shew
that
this
assertion
of
his
eternity
is
to
be
joyned
with
all
the
rest
;
and
that
from
all
eternity
he
was
God
with
the
Father
,
one
in
essence
,
and
a
distinct
person
.
4.
Christ
who
is
God
over
all
,
blessed
for
ever
,
Amen
,
was
in
himself
perfectly
blessed
,
and
infinitely
happy
and
glorious
from
all
eternity
with
his
Father
,
before
the
world
was
made
;
Which
he
needed
not
to
make
,
but
onely
it
pleased
him
so
to
do
,
that
he
might
let
his
glory
shine
therein
,
and
communicate
of
his
fulnesse
thereunto
;
and
especially
to
the
children
of
men
;
for
,
so
much
also
doth
this
assertion
,
that
he
was
in
the
beginning
with
God
,
before
he
made
all
things
,
ver.
3.
import
,
as
is
also
expounded
,
Prov.
8.
from
v.
22.
to
32.
5.
The
eternity
of
the
Son
of
God
is
a
subject
worthy
of
serious
meditation
to
believers
;
that
so
they
may
read
all
that
tender-heartedness
,
these
bowels
of
compassion
,
that
mercifulnesse
and
sympathy
which
is
in
him
,
to
be
not
a
mans
onely
,
and
in
our
kinsman
;
but
in
him
who
is
also
the
eternal
God
,
whose
thoughts
and
purposes
are
eternal
and
immutable
like
himself
;
so
much
also
may
this
repeated
assertion
teach
us
,
The
same
was
in
the
beginning
,
by
repeating
whereof
he
puts
us
in
minde
to
study
it
often
,
that
we
may
reap
more
and
more
of
the
comforts
thereof
.
6.
The
Sons
coexistence
with
the
Father
,
is
also
a
matter
seriously
to
be
considered
by
beleevers
,
wherein
they
may
see
the
deep
wisdome
and
rich
love
of
God
,
who
hath
found
a
way
of
reconciliation
of
lost
man
,
by
the
same
in
nature
and
essence
who
is
the
party
offended
;
and
that
the
unity
of
the
Divine
essence
,
and
the
distinction
of
persons
should
contribute
to
make
the
redemption
and
reconciliation
of
lost
man
effectual
by
him
;
Wherein
also
believers
,
who
have
fled
to
Christ
for
refuge
,
may
not
onely
finde
him
to
be
true
God
,
able
to
supply
all
wants
,
and
to
save
to
the
uttermost
;
but
may
also
finde
the
Father
in
the
Mediatour
,
as
being
one
in
essence
with
him
,
2
Cor.
5.19
.
and
so
,
what
he
willeth
,
the
Father
also
willeth
;
This
also
the
repetition
of
his
being
with
God
may
teach
us
,
and
that
we
should
study
it
,
till
we
draw
these
or
the
like
encouragements
from
it
.
ver
3.
Ver.
3.
All
things
were
made
by
him
,
and
without
him
was
not
any
thing
made
that
was
made
.
John
having
asserted
the
Godhead
of
Christ
,
as
coeternal
&
coessential
with
the
Father
,
he
proceeds
to
prove
the
same
yet
farther
by
effects
of
his
Divine
attributes
manifested
in
time
,
wherby
he
proves
his
subsistence
before
his
incarnation
,
from
several
steps
of
his
manifestation
of
himself
to
the
world
from
the
beginning
thereof
.
The
first
step
of
this
manifestation
,
and
proof
of
his
Godhead
,
was
in
the
creation
of
all
things
at
the
beginning
,
which
is
so
universally
ascribed
unto
Christ
,
as
nothing
created
is
excepted
,
from
being
his
handy-work
.
Doctrine
1.
The
world
and
all
things
therein
are
not
eternal
,
but
had
a
beginning
,
and
were
made
by
God
,
for
this
truth
which
is
undeniable
to
right
reason
,
is
here
made
clear
by
revelation
,
all
things
were
made
.
2.
Creation
is
an
act
of
Divine
power
;
and
it
is
a
proof
of
Christs
Godhead
,
that
he
is
the
Creator
of
all
things
visible
and
invisible
,
and
that
all
the
creatures
owe
their
very
being
to
Christ
the
Son
of
God
;
for
,
All
things
were
made
by
him
,
Col.
1.16
.
Heb.
1.2
.
They
were
made
by
him
,
as
working
from
the
Father
,
the
Father
creating
by
him
,
the
order
of
working
following
the
order
of
subsistence
of
the
Divine
persons
.
3.
Christ
is
clearly
excluded
from
being
of
the
number
of
creatures
,
in
that
he
is
not
an
instrument
,
but
a
co-worker
with
the
Father
and
Spirit
in
the
work
of
creation
,
and
that
not
of
some
creatures
onely
,
but
of
all
things
that
have
a
being
by
creation
;
So
much
doth
Johns
amplification
inculcate
,
and
without
him
was
nothing
made
that
was
made
:
Where
without
him
as
a
Creator
doth
not
seclude
the
rest
of
the
persons
,
who
are
with
him
,
in
their
order
of
operation
,
in
that
work
,
but
clearly
secludeth
him
from
being
a
creature
,
or
any
thing
that
was
made
.
4.
It
is
useful
and
profitable
for
believers
to
read
the
Godhead
of
Christ
as
shining
in
the
creation
of
all
things
,
by
his
omnipotent
power
;
Wherein
they
may
read
a
ground
of
interest
to
go
to
him
as
his
own
creatures
,
when
other
relations
are
obscured
,
as
Psal.
119
73.
They
may
see
omnipotent
power
,
able
to
produce
what
they
need
,
of
very
nothing
,
Rom.
4.17
.
and
able
to
make
a
new
work
of
creation
in
their
regeneration
,
2
Cor.
4.6
.
Ephes.
2.10
.
And
,
They
may
see
all
creatures
at
his
command
who
made
them
,
and
that
they
who
are
his
servants
,
and
under
his
protection
,
need
not
fear
any
creatures
,
Isa.
51.12
,
13.
for
these
,
among
other
causes
,
doth
John
point
forth
the
Divinity
of
Christ
,
as
shining
in
this
glasse
and
mirrour
,
all
things
were
made
by
him
,
&c.
Ver.
4.
In
him
was
life
,
and
the
life
was
the
light
of
men
.
A
further
manifestation
of
Christ
,
and
proof
of
his
Godhead
and
subsistence
before
his
incarnation
,
appeared
in
his
communicating
of
further
excellency
to
some
creatures
then
their
bare
being
;
as
life
to
all
living
creatures
,
which
was
derived
from
him
,
and
preserved
by
him
.
And
unto
man
,
with
his
natural
life
,
the
light
of
reason
and
understanding
also
;
together
with
holinesse
,
and
the
image
of
God
,
which
was
implanted
in
him
at
first
.
Doct.
1.
It
doth
set
forth
the
glory
of
Christ
,
and
is
a
proof
of
his
Godhead
,
that
all
creatures
that
live
,
have
and
hold
their
life
of
him
not
as
an
instrument
,
but
as
the
fountaine
from
whence
their
life
floweth
,
and
is
preserved
;
for
,
in
him
was
life
,
Not
onely
hath
he
life
in
himself
essentially
from
the
Father
,
John
5.26
.
but
the
life
of
all
living
creatures
,
was
in
him
,
as
in
the
fountaine
cause
,
as
the
streame
is
in
the
fountaine
,
and
the
rayes
of
light
in
the
Sun
:
and
in
him
still
as
the
preserver
when
it
is
given
,
as
the
fountaine
constantly
feeds
the
stream
,
that
it
dry
not
up
;
for
in
him
we
live
,
Acts
17.28
.
and
,
he
upholdeth
all
things
,
Heb.
1.3
.
2.
Believers
ought
to
study
the
Godhead
of
Christ
their
head
,
as
shining
in
his
giving
life
to
all
living
creatures
,
and
their
having
their
life
still
in
him
;
That
when
they
shall
observe
such
variety
of
living
things
from
the
least
to
the
greatest
,
fed
by
that
fountaine
,
they
may
come
confidently
to
him
for
life
and
quickning
,
as
to
him
who
can
create
life
,
can
restore
a
soul
,
and
quicken
a
dead
piece
of
clay
:
That
they
may
not
be
discouraged
by
their
basenesse
when
they
come
to
him
,
who
disdains
not
to
communicate
life
to
the
basest
worme
,
and
smallest
midge
,
that
they
may
hold
their
spiritual
life
of
him
,
and
by
abiding
in
him
,
in
whom
life
still
is
,
even
when
they
get
it
;
and
,
that
they
may
not
fear
the
decay
of
their
life
,
when
they
dwell
in
him
,
in
whom
the
inexhaustible
fountaine
of
life
is
,
who
preserveth
and
continueth
the
life
of
all
creatures
.
So
much
doth
this
proof
of
Christs
Godhead
teach
,
in
him
was
life
.
3.
In
the
creation
man
was
exalted
not
onely
above
lifelesse
creatures
,
by
having
life
,
but
above
all
creatures
,
except
Angels
,
by
being
endowed
with
a
reasonable
soul
,
and
a
faculty
of
understanding
,
and
with
the
image
of
God
,
consisting
in
the
lightsome
and
sweet
estate
of
clear
knowledge
in
the
understanding
,
of
holinesse
and
righteousnesse
in
the
will
,
and
of
peace
,
joy
and
comfort
in
the
affections
,
for
,
the
life
was
not
onely
the
life
,
though
man
have
life
,
but
the
light
of
men
,
he
was
endowed
with
a
life
of
light
.
4.
The
reasonable
soul
of
man
,
and
the
image
of
God
,
wherein
he
was
at
first
created
,
was
Christs
gift
,
not
as
Mediatour
(
which
office
he
did
enter
upon
but
after
the
fall
)
but
as
the
Son
of
God
,
working
with
,
and
from
the
Father
;
By
which
work
his
Godhead
is
proven
,
the
rayes
of
his
glory
shining
so
brightly
in
the
making
of
man
,
that
little
world
,
and
especially
of
his
most
noble
part
,
the
soul
,
that
none
can
consider
themselves
rightly
,
but
they
will
see
a
finger
of
God
in
that
work
;
for
,
this
is
another
proof
of
his
Divinty
,
the
life
,
or
the
Son
of
God
,
the
fountain
and
preserver
of
life
in
living
creatures
was
the
light
of
men
,
or
their
life
of
light
was
from
him
as
the
fountain
and
preserver
,
as
was
before
said
of
life
.
5.
Christ
the
Son
of
God
,
by
creating
man
after
his
own
image
,
and
enduing
him
with
a
reasonable
soul
,
hath
not
onely
laid
obligations
upon
him
,
not
to
employ
these
noble
endowments
against
their
Maker
:
But
he
hath
also
given
an
especial
pledge
of
his
own
respect
to
mankind
,
and
a
proof
of
his
power
,
as
Mediatour
,
to
restore
that
image
of
God
,
which
he
at
first
implanted
in
him
;
As
also
of
his
infinite
and
perfect
knowledge
of
all
things
for
his
peoples
good
;
and
of
that
life
of
light
,
and
felicity
,
which
he
enjoyeth
in
himself
with
the
Father
and
holy
Spirit
,
to
the
sight
and
fruition
whereof
he
will
at
last
bring
beleevers
,
in
such
a
measure
as
finite
man
can
be
capable
of
;
for
,
therefore
is
this
proof
of
his
Divinity
held
forth
by
John
,
for
the
instruction
and
comfort
of
beleevers
.
Ver.
5.
And
the
light
shineth
in
darknesse
,
and
the
darknesse
comprehended
it
not
.
A
further
proof
of
Christs
Godhead
,
and
of
his
subsistence
and
manifestation
of
himself
before
his
incarnation
,
is
taken
from
his
dealing
with
man
after
the
fall
.
He
who
is
light
in
himself
,
and
the
fountain
of
light
in
man
,
did
by
divers
means
shine
in
mans
understanding
,
and
before
man
,
now
darkned
by
his
fall
;
but
was
not
entertained
nor
taken
up
as
becometh
:
This
is
chiefly
to
be
understood
of
the
sparkles
of
the
light
of
nature
shining
in
the
darkened
minde
of
man
,
Rom.
2.15
.
And
of
Christs
shining
in
the
view
of
all
men
in
the
works
of
creation
,
holding
forth
his
eternal
power
and
Godhead
with
the
Father
,
Rom.
1.20
.
though
natures
light
could
not
by
these
meanes
take
him
up
,
nor
acknowledge
him
:
Not
secluding
also
(
as
is
cleared
from
ver.
10
,
11.
where
this
subject
is
enlarged
)
his
shining
in
the
Church
in
all
ages
,
after
the
fall
of
man
to
his
incarnation
,
(
as
well
as
after
it
)
as
God
and
Mediatour
,
by
Divine
revelation
,
types
and
shadows
,
and
other
means
:
In
which
respect
though
some
did
acknowledge
him
as
God
and
Mediatour
,
yet
no
man
was
able
so
to
do
(
as
at
no
time
else
)
by
the
strength
or
light
of
nature
,
and
very
few
did
acknowledge
him
at
all
(
considering
their
natural
darknesse
)
in
the
predictions
and
types
pointing
him
out
.
Doct.
1.
Man
is
fallen
from
that
life
of
light
and
comfort
whereinto
he
was
created
,
and
is
become
a
dark
masse
of
sin
and
misery
,
darkened
in
his
minde
with
ignorance
and
abominable
errours
and
mistakes
,
and
in
his
will
and
affections
,
with
vices
and
lusts
,
and
liable
to
a
dark
estate
of
discomfort
,
and
sorrow
;
for
,
so
is
supposed
here
,
that
he
is
not
only
dark
,
but
darknesse
,
being
wholly
deprived
of
that
light
of
the
image
of
God
,
and
over
clouded
with
thick
darknesse
.
2
The
Son
of
God
did
not
cease
in
all
ages
,
by
sundry
rayes
and
beames
,
and
means
,
and
instruments
,
to
communicate
himself
to
fallen
man
;
But
did
manifest
himself
unto
all
mankind
by
the
light
of
nature
,
holding
out
some
sparkles
of
light
concerning
a
Deity
,
and
some
principles
of
justice
and
moral
vertue
;
and
by
the
works
of
creation
and
providence
:
And
to
his
Church
,
by
Divine
revelation
did
hold
forth
his
person
and
office
:
All
which
do
prove
him
to
be
God
subsisting
before
his
incarnation
,
and
do
manifest
his
self-sufficiency
that
doth
communicate
himself
to
man
now
fallen
from
him
:
As
also
his
love
and
pity
to
his
own
,
that
would
thus
follow
them
;
And
do
prove
that
he
exercised
his
office
of
Mediator
before
his
incarnation
;
for
it
is
a
proof
of
Christs
Godhead
,
and
manifestation
to
the
world
in
former
ages
,
that
the
light
,
or
,
Christ
the
enlightner
of
mankind
,
shineth
in
darknesse
;
And
he
saith
,
shineth
,
in
the
present
time
,
because
Christs
manifestation
of
himself
doth
not
cease
in
all
ages
and
times
,
though
the
way
of
it
to
his
Church
be
changed
by
his
incarnation
;
And
because
his
manifestations
under
the
Gospel
are
but
the
same
continued
thing
that
was
formerly
,
though
in
a
different
way
.
3.
What
ever
light
men
have
by
nature
,
or
may
gather
from
the
book
of
creation
;
Yet
such
is
the
power
of
darknesse
in
mans
nature
,
that
all
who
are
left
to
these
means
do
not
receive
that
light
,
so
as
to
let
it
shine
through
them
to
direct
their
actions
,
but
do
captivate
it
in
unrighteousnesse
,
Rom.
1.18
,
Nor
do
they
take
up
that
light
which
they
have
and
use
,
to
be
from
God
,
but
become
proud
of
it
,
as
if
it
were
their
own
;
nor
do
they
take
up
God
as
manifesting
himself
in
the
works
of
creation
,
but
became
vain
in
their
imaginations
,
and
darken
their
own
foolish
heart
more
and
more
;
far
lesse
do
they
discerne
the
Son
of
God
equal
with
the
Father
,
nor
can
they
discerne
him
as
the
true
remedy
of
sin
thereby
;
for
,
the
darknesse
comprehended
not
the
light
that
shineth
in
darknesse
.
4.
No
man
at
any
time
,
by
the
light
and
strength
of
nature
,
can
t●ke
up
,
or
savingly
embrace
Christ
as
God
,
and
Mediator
,
whatever
outward
means
he
have
:
And
particularly
,
before
his
incarnation
;
many
to
whom
he
was
revealed
in
promises
,
and
types
,
did
not
look
so
far
as
to
him
who
was
to
be
incarnate
;
but
did
rest
upon
these
shadows
,
as
if
they
had
been
the
mean
appointed
for
remedy
of
their
misery
;
which
fault
is
not
to
be
attributed
to
his
dimnesse
,
who
was
clearly
revealed
,
though
under
a
vaile
,
but
to
mens
own
darknesse
;
for
,
of
these
also
it
was
true
,
the
light
shineth
in
darknesse
,
and
the
darknesse
comprehendeth
it
not
.
And
the
point
is
of
general
verity
in
all
ages
where
this
light
shineth
at
any
time
,
though
the
order
of
the
Narration
(
it
being
spoken
before
the
sending
of
John
the
Baptist
)
lead
us
to
understand
it
of
the
Church
before
his
Incarnation
.
Ver.
6.
There
was
a
man
sent
from
God
,
whose
name
was
John
.
7.
The
same
came
for
a
witnesse
,
to
beare
witnesse
of
the
Light
,
that
all
men
through
him
might
beleeve
.
In
the
next
branch
of
the
first
part
of
the
Chapter
,
John
having
spoken
of
the
manifestation
of
Christ
before
his
incarnation
,
and
how
it
did
not
suffice
;
he
cometh
to
his
more
clear
manifestation
under
the
Gospel
,
and
beginneth
(
as
the
rest
of
the
Evangelists
,
and
because
of
that
Prophecie
,
Mal.
4.5
.
)
at
John
the
Baptist
,
his
forerunner
,
and
by
occasion
of
him
,
speaks
yet
more
of
Christ
.
Concerning
this
forerunner
we
have
here
held
out
,
his
calling
,
his
name
,
and
the
ends
of
his
calling
and
office
,
which
were
to
point
out
and
bear
testimony
concerning
Christ
,
that
men
might
be
drawn
to
saith
in
him
Doct.
1.
A
special
mean
and
way
whereby
Christ
shineth
to
the
world
,
and
helpeth
the
world
to
know
him
,
is
the
Ministry
of
men
;
whereby
he
condescendeth
to
our
weaknesse
,
who
could
not
endure
more
glorious
instruments
;
he
trieth
our
obedience
,
and
acknowledgment
of
his
authority
in
the
weak
messengers
;
and
he
maketh
manifest
that
the
excellency
of
the
power
whereby
they
do
so
great
things
,
is
of
him
;
Therefore
doth
he
bring
in
Johns
Ministry
,
as
a
particular
mean
whereby
he
shined
.
2.
Ministers
of
Christ
must
not
run
unsent
,
but
ought
to
have
a
calling
from
God
,
either
extraordinary
(
in
extraordinary
times
and
cases
)
or
ordinary
;
as
being
that
which
will
afford
them
matter
of
courage
in
undertaking
their
work
,
of
comfort
under
difficulties
,
and
of
hope
of
successe
;
for
,
so
John
was
a
man
sent
from
God
;
to
wit
,
in
an
extraordinary
way
,
as
Christs
forerunner
.
3.
Albeit
an
unregenerate
man
may
be
a
lawful
Minister
,
yet
they
will
in
a
most
lively
way
proclaime
that
geace
of
God
bringing
salvation
,
who
have
themselves
obtained
grace
and
favour
by
it
:
And
it
is
a
sweet
thing
,
when
men
prove
answerable
to
these
names
and
titles
which
Scripture
giveth
them
,
because
of
their
Christian
profession
;
for
,
this
forerunners
name
was
John
,
a
name
given
by
the
Angel
,
without
the
consent
of
friends
,
Luke
1.13.59
,
60.
&c.
which
in
the
Hebrew
signifieth
,
one
that
had
obtained
grace
and
favour
,
or
,
one
to
whom
the
Lord
had
been
gracious
that
he
might
actively
proclaime
the
same
to
others
,
and
a
name
to
which
Johns
carriage
was
answerable
.
He
was
one
,
in
giving
of
whom
the
Lord
shewed
himself
gracious
to
his
parents
,
Luke
1.13
.
One
,
to
whom
the
Lord
was
gracious
,
in
sanctifying
of
him
from
his
mothers
womb
,
and
in
making
of
him
faithful
and
successeful
in
his
Ministry
,
Luke
1.15
,
16
,
17
,
77
,
78.
4.
The
chief
and
special
end
of
a
Ministry
,
is
,
to
point
out
Christ
in
his
excellencies
and
usefulnesse
to
lost
men
,
to
declare
him
in
his
person
,
offices
and
benefits
,
how
he
should
be
be-beleeved
in
,
served
or
suffered
for
;
John
came
to
beare
witnesse
of
the
light
,
or
of
Christ
in
his
glorious
excellency
,
and
as
he
is
the
light
of
dark
man
,
in
his
comforts
and
directions
.
5.
Faithful
Ministers
are
to
preach
Christ
as
his
witnesses
,
with
plainesse
,
with
fidelity
in
not
adding
or
diminishing
,
with
boldnesse
and
constancy
;
and
as
men
by
whom
Christ
(
who
nee●s
not
any
testimony
from
men
)
doth
temper
and
fit
his
light
to
our
capacity
,
and
who
will
be
witnesses
one
day
against
them
who
do
not
receive
their
doctrine
;
for
,
the
same
came
for
a
witnesse
to
beare
witnesse
of
the
light
.
6.
The
end
and
scope
of
a
Ministers
witnessing
and
preaching
is
,
and
should
be
,
to
bring
self-condemned
sinne●s
to
beleeve
in
Christ
;
his
preaching
of
the
Law
and
wrath
is
in
order
to
that
,
and
to
bring
men
to
see
their
need
of
Christ
,
and
should
be
joyned
with
the
doctrine
of
the
Gospel
;
His
preaching
of
the
doctrine
of
sanctification
and
holinesse
should
be
joyned
with
the
doctrine
of
faith
in
Christ
,
from
whom
vertue
floweth
,
for
that
end
:
And
faithful
Ministers
should
not
be
content
that
their
excellent
gifts
lead
men
to
esteeme
of
themselves
;
but
it
should
be
their
endeavour
to
lead
men
unto
Christ
;
for
,
albeit
John
did
threaten
sharply
,
and
call
them
a
generation
of
Vipers
,
and
did
presse
repentance
and
renovation
hard
;
yet
the
same
came
for
a
witnesse
,
that
men
through
him
(
or
by
his
Ministry
and
his
leading
them
not
to
rest
or
doat
upon
himself
)
might
beleeve
.
7.
No
man
is
secluded
from
being
allowed
to
beleeve
in
Christ
,
who
hath
the
ofter
,
but
every
one
of
whatsoever
condition
or
quality
,
who
heareth
the
Gospel
,
is
bound
to
make
this
use
of
it
,
following
the
due
order
appointed
for
sinners
to
come
to
Christ
;
And
particularly
,
under
the
Gospel
,
Christ
is
to
be
held
forth
as
the
common
refuge
of
all
his
people
of
whatsoever
kindred
or
Nation
;
for
,
John
came
for
a
witnesse
that
all
men
might
beleeve
,
not
that
all
,
even
of
Judaea
,
heard
John
,
but
that
all
who
heard
,
were
thus
obliged
,
and
all
indifferently
of
any
nation
,
were
now
allowed
to
come
to
Christ
.
Ver.
8.
He
was
not
that
Light
,
but
was
sent
to
bear
witnesse
of
that
light
.
9.
That
was
the
true
light
,
which
lightneth
every
man
that
cometh
into
the
world
.
The
particular
testimonies
of
this
witnesse
are
intermitted
till
ver.
15.
&c.
And
before
John
comes
to
speak
of
Christs
further
shining
and
manifesting
himself
,
by
taking
on
our
nature
;
he
takes
occasion
from
what
hath
been
said
of
John
the
Baptist
,
to
speak
some
more
of
Christs
excellencie
,
his
manifestations
and
offices
;
first
,
with
relation
to
John
the
Baptist
,
v
8
,
9.
Next
,
in
reference
to
his
ill
entertainment
in
the
world
and
visible
Church
,
v.
10
,
11.
Thirdly
,
in
relation
to
those
who
did
receive
,
and
embrace
him
.
v.
12
,
13.
In
these
verses
,
because
many
doated
on
John
the
Baptist
,
and
some
were
suspitious
that
he
might
be
the
Messiah
,
Luke
3.15
.
Therefore
John
holds
forth
Christs
excelleny
as
far
above
John
the
Baptist
,
in
his
manifestations
of
himself
;
he
being
that
true
Original
light
,
who
enlightens
all
mankinde
with
the
light
of
reason
and
understanding
,
and
who
is
the
author
of
gracious
illumination
in
every
one
who
obtain
that
mercy
;
and
John
being
but
a
witnesse
,
to
point
out
that
light
.
Doct.
1.
It
is
a
weaknesse
incident
to
men
,
to
doat
,
and
to
have
over-weaning
thoughts
of
excellent
instruments
,
and
to
give
them
more
then
is
their
due
,
which
would
be
prevented
and
corrected
;
for
,
there
is
need
to
clear
that
John
was
not
that
light
,
or
the
Messiah
the
fountain
of
light
,
though
he
was
a
burning
and
shining
light
,
being
enlightned
by
him
,
John
5.35
.
2
The
highest
honour
of
a
Minister
,
is
,
to
be
appointed
a
proclaimer
of
Christs
excellency
,
and
an
instrument
to
hold
forth
Christs
light
,
and
administer
the
outward
Ordinance
,
leaving
the
blessing
to
be
conferred
by
Christ
:
And
this
honour
is
no
more
to
be
denied
to
them
,
then
what
is
Christs
due
is
to
be
ascribed
to
them
;
for
,
John
was
sent
to
bear
witnesse
of
that
light
.
3.
Christ
is
light
by
nature
and
of
himself
,
not
by
participation
onely
,
as
creatures
are
;
And
whatsoever
is
said
of
him
as
a
light
,
is
truly
and
really
in
him
,
and
whatsoever
is
borrowed
from
the
creatures
to
set
out
his
excellency
,
is
in
him
really
and
truly
,
and
they
are
but
shadows
compared
with
him
;
for
,
that
was
the
true
light
,
saith
he
,
not
that
John
was
a
false
light
,
but
he
was
light
by
nature
,
John
a
star
and
candle
,
borrowing
light
,
and
lighted
from
him
;
What
is
said
of
the
light
of
truth
in
him
,
against
error
,
of
comfort
against
trouble
,
of
remission
,
of
reconciliation
,
&c.
is
really
and
truly
to
be
found
in
him
,
and
in
him
onely
;
and
all
the
excellency
we
finde
in
light
for
the
good
of
creatures
,
is
far
more
eminently
and
truly
to
be
found
in
him
for
the
good
of
souls
.
4.
The
efficacie
and
vertue
of
Christ
,
the
light
of
his
people
,
is
,
such
,
as
he
cannot
onely
shine
on
them
and
make
them
discernable
,
as
the
Sun
doth
on
inferiour
creatures
,
but
he
can
shine
through
them
,
and
make
them
to
be
enlightned
themselves
;
This
Sun
shining
can
give
an
eye
to
what
he
shineth
on
;
for
,
the
true
light
lighteth
,
&c.
5.
All
the
light
that
men
have
,
is
borrowed
from
Christ
;
All
the
light
of
reason
and
nature
,
that
every
one
hath
,
and
all
the
light
of
A●ts
,
Sciences
,
and
inventions
,
are
from
him
;
And
any
light
of
saving
grace
,
●ound
knowledge
,
or
true
comfort
,
that
any
have
,
it
is
from
him
onely
;
for
in
all
these
respects
he
lighteth
every
man
that
cometh
into
the
world
;
He
giveth
to
all
the
faculty
of
reason
and
understanding
;
and
though
every
man
be
not
enlightned
with
grace
,
nor
yet
with
special
gifts
and
sciences
that
others
have
,
yet
it
holds
still
good
,
that
no
man
is
so
enlighned
,
but
he
who
hath
it
from
him
;
As
when
it
is
said
,
Psal.
145.14
.
The
Lord
upholdeth
all
that
fall
,
and
raiseth
up
all
that
be
bowed
down
,
the
meaning
is
not
,
that
none
who
fall
,
and
are
bowed
down
,
are
let
lie
so
,
but
all
raised
up
,
but
that
none
of
these
are
raised
up
or
upholden
,
but
by
him
only
.
Ver.
10.
He
was
in
the
world
,
and
the
world
was
made
by
him
,
and
the
world
knew
him
not
.
11.
He
came
unto
his
own
,
and
his
own
received
him
not
.
The
manifestations
and
shining
of
this
true
light
,
are
here
spoken
of
to
aggravate
the
sin
of
the
world
and
visible
Church
,
giving
him
ill
entertainment
,
as
a
clearer
Commentary
of
what
was
said
,
v.
5.
As
for
the
world
,
albeit
Christ
had
made
the
world
,
and
was
still
present
in
it
by
his
power
and
providence
,
yet
the
men
of
the
world
did
not
know
him
,
nor
take
him
up
:
As
for
the
visible
Church
of
Israel
,
albeit
,
beside
his
common
manifestations
in
the
world
,
he
came
yet
nearer
to
them
;
yet
the
body
of
them
did
not
receive
nor
embrace
him
.
This
challenge
holds
true
of
the
world
and
of
the
visible
Church
in
all
ages
,
to
whom
he
draweth
neer
by
his
Word
and
Ordinances
,
though
here
it
be
spoken
especially
with
relation
to
the
time
before
his
incarnation
,
if
not
also
to
his
coming
in
person
to
the
Church
of
Israel
,
Luke
20.13
,
14
,
15.
Doct.
1.
Christ
from
the
creation
to
his
incarnation
,
was
ever
in
the
world
as
God
,
(
as
he
also
still
is
)
in
his
essence
filling
heaven
and
earth
and
in
his
providence
preserving
and
upholding
all
things
,
and
manifesting
himself
in
variety
of
dispensations
;
so
universal
i●
the
providence
of
the
beleevers
head
;
for
,
he
was
in
the
world
.
2.
As
Christs
creating
of
the
world
is
a
manifestation
of
his
glory
to
be
seriously
studied
,
(
and
therefore
is
here
again
repeated
)
so
his
creating
of
it
is
sufficient
to
prove
his
constant
presence
in
it
;
it
being
impossible
for
the
creatures
made
by
him
to
subsist
without
him
;
Therefore
it
is
subjoyned
to
the
former
,
he
was
in
the
world
,
and
the
world
was
made
by
him
,
as
a
proof
that
he
behooved
to
be
in
it
,
because
he
made
it
.
3.
It
is
the
sin
of
the
world
,
not
to
know
or
take
notice
of
Christ
in
his
manifestations
;
And
particularly
it
is
the
sin
of
men
without
the
Church
,
that
they
do
not
acknowledge
nor
glorifie
God
,
when
he
manifests
his
glory
to
them
in
the
works
of
creation
and
providence
;
for
,
the
world
knew
him
not
.
4.
God
may
justly
make
use
of
very
common
favours
and
means
,
as
sufficient
to
aggravate
the
sinne
of
such
as
do
not
acknowledge
him
;
for
saith
he
,
he
was
in
the
world
,
and
the
world
was
made
by
him
,
and
the
world
knew
him
not
,
which
imports
that
his
making
of
the
world
,
and
his
presence
in
it
,
was
such
a
manifestation
,
as
might
have
led
them
to
know
,
acknowledge
,
and
glorifie
him
as
God
,
and
that
they
were
without
excuse
,
who
having
these
means
,
did
it
not
,
Rom.
1.20
.
And
that
the
common
favour
of
mens
being
,
and
Gods
providence
about
them
,
doth
heighten
their
sin
who
do
not
acknowledge
their
Maker
,
Isa
1
3.
5.
Besides
Christs
common
interest
in
all
mankind
as
their
Creator
,
and
his
special
interest
in
his
own
elect
and
converted
people
;
he
hath
also
an
interest
in
a
visible
Church
,
and
they
in
him
,
which
no
other
people
have
,
and
that
by
vertue
of
a
visible
Covenant
,
and
election
to
the
external
priviledges
of
the
Church
;
for
in
this
respect
the
body
of
Israel
are
his
own
,
or
his
peculiar
people
.
This
interest
may
give
self-condemned
sinners
a
liberty
to
go
to
him
,
as
born
in
his
own
house
,
when
other
priviledges
are
obscured
from
them
.
6.
Christ
even
before
his
incarnation
,
was
present
in
the
Church
of
Israel
,
and
beside
his
common
and
general
presence
,
he
drew
neerer
unto
them
,
in
his
Word
and
Ordinances
,
and
types
pointing
him
out
as
Mediator
,
till
at
last
he
came
to
them
in
Person
;
for
,
even
then
,
he
came
to
his
own
.
See
Acts
7.38
.
1
Cor.
10.9
7.
All
the
favour
and
kindnesse
that
is
betwixt
Christ
and
his
people
,
begins
at
him
,
and
he
is
at
the
pains
to
seek
and
come
to
them
first
,
though
he
stand
in
no
need
of
them
;
for
,
he
came
to
his
own
.
8.
Common
relations
betwixt
Christ
and
a
visible
Church
are
so
farre
from
proving
a
peoples
good
condition
,
as
to
the
particular
state
of
their
soul
,
that
such
may
,
and
oftentimes
do
refuse
to
make
Christ
and
his
offer
welcome
;
for
,
his
own
received
him
not
9.
The
neerer
the
relation
be
betwixt
Christ
and
his
people
,
and
the
greater
his
offer
be
,
the
sin
of
not
making
use
of
it
is
the
greater
in
it self
,
and
he
will
take
the
refusall
the
worse
at
their
hand
,
as
being
a
despising
of
his
love
;
for
,
whereas
the
world
knew
him
not
,
v.
10.
their
sin
was
greater
,
that
they
received
him
not
,
when
they
knew
him
,
and
so
sinned
of
contempt
:
And
Christ
takes
this
i●l
,
and
accounts
it
a
great
aggravation
of
this
sin
,
that
they
did
it
,
who
were
his
own
,
and
they
to
whom
he
came
.
10.
As
the
great
sin
without
the
Church
is
ignorance
,
and
not
acknowledging
,
and
glorifying
of
God
;
so
the
great
sin
within
the
Church
,
is
contempt
of
Christ
,
and
not
embracing
of
him
,
nor
his
offer
;
for
,
the
world
knew
him
not
,
but
,
his
own
received
him
not
.
Ver.
12.
But
as
many
as
received
him
,
to
them
gave
he
power
to
become
the
sonnes
of
God
,
even
to
them
that
beleeve
on
his
Name
:
13.
Which
were
borne
;
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
Christs
excellency
and
manifestation
of
himself
are
here
spoken
of
with
relation
to
these
,
who
,
at
any
time
,
do
embrace
his
offer
made
in
the
Church
:
His
excellency
herein
appeareth
,
1.
In
prevailing
with
some
to
make
him
and
his
offer
welcome
,
though
many
reject
it
.
2.
In
advancing
them
to
the
dignity
of
Adoption
and
son-ship
,
who
thus
embrace
him
:
And
he
farther
clears
,
how
it
is
that
men
do
receive
Christ
,
to
wit
,
by
faith
;
and
,
whence
it
is
that
any
come
to
beleeve
,
and
so
attain
to
the
dignity
of
sons
;
even
from
a
principle
of
regeneration
,
which
is
wrought
by
no
power
of
the
creature
,
but
by
God
only
.
Doct.
1.
Howsoever
many
within
the
visible
Church
do
reject
Christ
,
yet
there
will
still
be
some
to
make
him
welcome
.
As
he
never
lighteth
a
candle
,
but
where
he
hath
some
lost
groat
to
seek
;
So
he
hath
excellency
,
even
when
many
despise
him
,
to
allure
hearts
,
and
vertue
,
not
to
take
a
refusal
,
but
to
draw
his
own
till
they
be
made
willing
;
for
,
there
are
who
receive
him
.
2.
Such
as
make
the
offer
of
grace
right
welcome
,
do
first
welcome
and
receive
Christ
himself
,
not
contenting
themselves
with
his
common
gifts
,
nor
yet
seeking
first
after
his
saving
graces
,
but
after
himself
,
that
he
may
work
these
in
them
;
for
,
they
receive
him
.
3.
Christ
is
received
and
made
welcome
by
faith
;
and
all
they
,
who
,
hearing
of
the
offer
made
to
the
Church
on
Christs
part
,
do
out
of
the
sence
of
their
need
,
embrace
,
and
consent
and
roll
themselves
upon
Christ
thus
offered
,
these
have
made
up
an
union
with
him
,
and
are
beleevers
,
though
as
yet
they
have
not
attained
to
particular
assurance
,
which
is
the
fruit
of
the
Spirit
of
Adoption
,
Ephes.
1.13
,
14.
for
,
they
who
receive
him
,
are
even
they
that
beleeve
.
4.
Such
as
rightly
beleeve
in
Christ
,
ought
not
to
take
him
up
as
in
their
presumption
,
security
,
fear
or
discouragement
they
may
imagine
,
but
they
ought
to
cleave
close
to
the
Word
revealing
him
,
and
bring
all
their
thoughts
of
him
to
the
touch-stone
thereof
,
correcting
them
thereby
,
and
submitting
thereunto
;
for
,
they
beleeve
on
his
Name
,
or
,
as
he
hath
revealed
himself
.
5.
As
all
spiritual
priviledges
are
in
Christs
hand
and
disposing
;
So
,
albeit
we
be
by
nature
children
of
wrath
,
yet
he
offers
reconciliation
to
such
,
and
whosoever
they
be
that
by
faith
receive
him
,
he
conferreth
upon
them
the
priviledge
to
become
heirs
and
co-heirs
with
himself
,
and
children
unto
God
,
with
allowance
to
call
him
father
;
And
instead
of
a
slavish
and
worldly
spirit
,
and
a
spirit
of
fear
and
bondage
,
he
giveth
them
the
spirit
of
enlargement
,
and
of
sons
,
and
a
disposition
sutable
to
their
dignity
and
high
calling
in
every
condition
;
for
,
as
many
(
of
whatsoever
rank
or
condition
)
as
received
him
,
to
them
he
gave
power
(
or
,
right
,
priviledge
and
dignity
)
to
become
the
sonnes
of
God
.
6.
As
it
is
by
faith
that
we
come
to
the
priviledge
of
Adoption
,
by
closing
with
Christ
the
onely
begotten
Son
;
so
when
we
have
beleeved
,
adoption
is
still
his
gift
,
it
being
still
of
grace
that
he
exalts
us
to
that
dignity
;
and
when
we
have
done
all
,
the
comfort
of
that
dignity
must
be
his
work
,
by
sending
the
spirit
of
sonnes
into
our
hearts
,
to
loase
our
bands
and
elevate
our
hearts
;
for
,
he
gave
power
to
become
the
sons
of
God
.
7.
Every
one
who
is
adopted
to
be
a
son
of
God
,
must
have
a
new
birth
and
spiritual
being
in
Christ
,
by
a
change
of
disposition
,
and
qualities
of
the
soul
going
along
with
that
priviledge
,
to
prove
the
truth
of
it
;
for
,
these
sons
of
God
are
borne
,
to
wit
,
again
;
By
this
change
they
will
be
led
to
esteeme
highly
of
this
dignity
,
1
John
3.1
.
to
study
conformity
with
Christ
their
elder
brother
,
Rom.
8.29
.
and
to
performe
obedience
,
whatever
they
can
attain
to
,
with
childrens
dispositions
,
out
of
fear
to
offend
their
Father
,
1
Pet.
1.14
.
which
are
the
kindly
evidences
of
adoption
.
8.
Faith
and
receiving
of
Christ
is
so
much
the
gift
of
God
,
as
first
by
regeneration
,
Christ
must
make
an
inward
offer
,
and
joyne
himself
to
us
,
and
give
us
this
hand
to
grip
,
before
we
can
by
faith
actively
receive
him
,
or
set
about
the
work
of
sanctification
by
faith
;
for
,
all
who
beleeve
on
his
Name
,
were
born
again
.
9.
The
change
of
man
out
of
nature
into
grace
,
is
a
kind
of
new
birth
of
the
man
,
in
producing
whereof
there
will
be
some
travelling
in
pain
,
by
it
there
is
brought
forth
a
proportionable
new
man
of
grace
;
spreading
it self
(
though
weakly
as
in
the
natural
man
)
through
the
whole
man
;
also
a
new
life
,
and
likenesse
to
the
Father
,
an
appetite
after
food
sutable
to
that
life
,
and
a
being
sensible
of
hurt
from
what
is
contrary
to
this
life
;
for
,
so
is
imported
in
that
they
are
borne
.
10.
Regeneration
cometh
not
by
natural
generation
,
or
by
the
dignity
of
mens
race
and
descent
from
pious
progenitors
,
for
,
they
were
borne
not
of
blood
,
or
of
bloods
,
that
is
,
by
descent
from
their
ancestors
of
many
generations
,
of
which
the
Jewes
boasted
.
11.
Mens
freewill
,
or
natural
power
,
is
quite
dead
in
the
matter
of
regeneration
,
its
utmost
endeavours
can
contribute
nothing
to
this
work
;
for
,
they
were
borne
,
not
of
the
will
,
or
the
strongest
inclinations
,
of
the
flesh
:
12.
Whatever
singular
endowments
of
learning
,
wisdome
,
or
valour
men
have
,
yet
none
of
these
do
prove
regeneration
,
nor
can
they
contribute
any
thing
to
such
a
work
;
for
,
they
were
borne
,
not
of
the
will
of
man
,
or
,
of
famous
and
vertuous
men
,
as
the
word
in
the
Original
often
signifieth
.
13.
Regeneration
is
Gods
own
work
,
who
employeth
his
Word
as
the
seed
,
1
Pet.
1.23
.
sendeth
his
Ministers
as
instruments
to
sowe
this
seed
,
Gal.
4.19
.
and
who
quickeneth
this
seed
by
the
Spirit
,
who
is
the
immediate
worker
of
regeneration
in
order
of
operation
,
John
3.6
,
8.
And
so
,
whatever
excellency
regenerate
men
may
have
they
are
still
bound
to
acknowledge
that
grace
prevented
them
,
and
made
them
to
differ
from
others
;
for
,
they
were
born
,
not
of
any
thing
,
but
of
God
.
Ver.
14.
And
the
Word
was
made
flesh
,
and
dwelt
amongst
us
(
and
we
beheld
his
glory
,
as
the
glory
of
the
onely
begotten
of
the
Father
)
full
of
grace
and
truth
.
John
cometh
here
to
speak
of
Christs
humanity
,
his
incarnation
and
manifestation
in
the
flesh
,
whereby
he
became
God
and
man
in
one
person
;
And
declareth
further
,
how
he
abode
in
our
nature
on
e●●th
,
for
a
season
;
how
the
glory
of
his
divinity
shined
forth
even
in
that
abasement
,
in
the
view
of
his
disciples
and
followers
;
and
what
the
benefits
were
,
he
was
filled
with
for
sinners
good
to
whom
he
came
,
and
among
whom
he
abode
:
even
grace
and
truth
,
in
opposition
chiefly
to
the
curse
and
shadows
of
the
Law
,
as
appeareth
from
ver.
17.
Doctrine
1.
The
sinfulnesse
and
ingratitude
of
the
world
,
and
visible
Church
,
will
not
make
void
Christs
love
to
his
own
,
nor
will
hinder
him
to
draw
so
neer
unto
them
(
and
to
others
for
their
sake
)
as
is
needful
for
their
redemption
and
salvation
,
and
may
yet
further
convince
others
of
their
ingratitude
;
for
,
notwithstanding
that
ingratitude
,
ver.
10
,
11.
he
drew
neerer
yet
,
and
was
made
flesh
.
2.
So
great
was
the
difficulty
of
restoring
the
image
of
God
in
lost
man
,
and
of
restoring
him
to
Gods
favour
and
the
dignity
of
Son-ship
,
that
no
lesse
could
do
it
,
then
the
natural
Son
of
God
his
becoming
the
Son
of
man
to
suffer
in
our
nature
:
And
so
great
was
Gods
and
Christs
love
,
as
to
lay
a
foundation
of
reconciliation
betwixt
God
and
man
in
the
personal
Union
of
the
divine
and
humane
nature
in
Christ
;
so
much
is
imported
in
that
the
Word
was
made
flesh
3.
The
person
of
the
Godhead
that
was
incarnate
,
was
neither
the
Father
,
nor
the
Holy
Ghost
,
but
the
Son
,
the
second
person
;
for
,
the
Word
was
made
flesh
.
There
being
a
real
distinction
of
the
persons
,
that
one
of
them
is
not
an●ther
,
and
each
of
them
having
their
proper
manner
of
subsistence
;
the
one
of
them
might
be
incarnate
,
and
not
the
other
,
and
it
is
the
Godhead
not
simply
considered
,
but
the
person
of
the
Son
subsisting
in
that
Godhead
,
that
was
incarnate
:
And
it
was
very
convenient
,
that
the
second
,
or
middle
person
(
in
order
of
subsistence
(
of
the
blessed
Trinity
should
be
the
reconciler
of
God
and
man
;
and
that
he
by
whom
all
things
were
made
,
should
be
the
restorer
and
maker
of
the
new
world
,
and
that
he
who
was
the
expresse
image
of
the
Father
,
should
be
the
repairer
of
the
image
of
God
in
us
.
4.
The
Son
of
God
became
true
man
,
and
did
take
on
our
nature
with
all
the
essential
properties
thereof
,
and
all
the
common
infirmities
thereof
,
yet
without
sin
;
for
,
so
much
is
imported
in
that
he
was
made
flesh
,
by
which
name
is
not
signified
that
he
assumed
onely
a
body
,
his
divinity
supplying
the
place
of
a
soul
;
for
,
as
the
soul
is
sometime
taken
for
the
whole
man
,
Acts
27.47
.
so
also
is
flesh
,
Psal.
145.21
.
And
the
Scripture
speaks
expressely
of
Christs
soul
,
Matth.
6.38
.
of
his
will
,
Matth.
26.39
.
And
knowledge
,
or
wisdome
,
as
man
,
Luke
2.52
.
Nor
doth
it
signifie
that
he
took
on
our
nature
,
as
it
is
corrupted
with
sin
by
the
fall
,
as
flesh
is
sometimes
taken
;
for
he
was
separate
from
sinners
,
Heb.
7.26
.
But
the
designation
serveth
to
point
out
the
reality
of
his
humane
nature
,
that
he
was
true
man
,
having
a
real
body
with
all
the
properties
thereof
;
And
it
points
out
his
ab●sing
of
himself
,
that
he
united
not
onely
our
soul
to
himself
;
but
even
our
flesh
and
body
wherein
we
agree
with
beasts
;
And
that
he
took
on
the
sinlesse
infirmities
and
frailties
of
man
,
as
flesh
oftentimes
signifieth
,
Isaih
40.6
.
Psal.
78.39
.
that
so
he
might
simpathize
with
us
as
a
merciful
and
faithful
High-Priest
.
5.
Albeit
Christ
did
assume
both
a
soul
and
a
body
,
yet
these
did
not
make
up
another
person
in
Christ
,
distinct
from
the
person
of
the
Son
of
God
,
but
the
personal
subsistence
of
his
humanity
was
prevented
in
his
conception
,
by
its
being
assumed
into
a
personal
union
with
his
Godhead
,
and
that
without
any
change
on
the
Godheads
part
,
and
without
mixture
or
confusion
of
the
natures
,
and
properties
flowing
from
the
same
:
for
,
so
are
we
taught
in
that
the
Word
was
made
,
or
,
became
flesh
,
that
is
,
being
God
from
all
eternity
,
and
remaining
so
still
,
he
became
also
man
,
in
respect
of
the
unity
of
the
person
;
and
yet
the
Word
and
flesh
remain
distinct
still
in
their
own
natures
and
properties
,
though
the
properties
of
either
nature
be
ascribed
to
the
whole
person
with
relation
to
that
nature
to
which
they
do
belong
,
and
both
concurre
in
the
operations
required
in
execution
of
the
office
of
Mediator
.
And
by
reason
of
this
union
,
he
is
a
fit
Mediator
,
betwixt
God
and
man
,
his
sufferings
are
of
infinite
worth
,
being
the
sufferings
of
one
who
is
God
.
Act.
20.28
.
And
is
able
not
onely
to
suffer
,
but
to
carry
through
the
work
,
to
apply
his
own
purchase
,
and
repair
all
our
losses
.
6.
As
the
ingratitude
of
the
world
did
not
hinder
the
Son
of
God
to
come
into
the
world
,
and
to
take
on
our
nature
,
so
it
pleased
him
in
our
nature
to
live
in
the
world
for
a
space
;
That
so
he
might
prove
the
truth
of
his
humanity
to
these
who
conversed
with
him
;
That
he
might
sanctifie
the
earth
,
by
his
residence
upon
it
,
as
a
place
of
his
peoples
pilgrimage
,
that
he
might
in
his
owne
person
,
who
was
greater
then
Moses
,
abrogate
the
ceremonies
of
Moses
;
and
,
That
he
might
perfect
the
work
of
mans
redemption
appointed
to
him
of
the
Father
;
Wherein
his
great
love
appeared
,
that
no
provocation
,
no
contradiction
of
sinners
did
prevaile
with
him
to
leave
the
earth
,
till
he
had
perfected
his
work
;
for
,
the
Word
was
made
flesh
and
dwelt
among
us
saith
John
,
in
name
of
all
the
Apostles
.
7.
The
Son
of
God
his
incarnation
and
dwelling
in
our
nature
,
is
the
substance
of
the
type
of
the
ancient
Tabernacle
in
the
Church
of
Israel
;
His
humane
nature
and
flesh
is
that
true
Tabernacle
wherein
he
dwelt
,
Heb.
8.2
.
and
9.11
.
The
glory
of
his
Godhead
did
fill
this
Tabernacle
and
shine
forth
in
view
of
his
disciples
(
as
after
followeth
)
as
the
glory
of
the
Lord
filled
that
Tabernacle
,
Exod
40.34
,
35.
And
the
Son
of
God
thus
incarnate
,
is
the
trysting
place
wherein
sinners
may
draw
neer
unto
,
and
meet
with
God
,
as
of
old
they
sought
him
in
the
Tabernacle
.
Therefore
it
is
said
in
the
Original
,
He
,
or
,
the
Word
dwelt
as
in
a
tent
,
or
Tabernacle
among
us
.
8.
Christ
our
Lord
during
his
abode
in
the
world
was
content
to
submit
to
a
meane
and
pilgrims
life
,
That
through
his
poverty
many
might
become
rich
;
That
he
might
sanctifie
a
poor
condition
of
life
to
his
followers
;
and
,
That
he
might
assure
us
of
his
being
a
fellow-feeling
High-Priest
,
having
been
in
his
own
person
partaker
of
our
miseries
;
for
,
so
much
also
is
imported
in
that
he
dwelt
as
in
a
tent
or
Tabernacle
(
which
is
the
habitation
of
pilgrims
)
among
us
;
And
to
this
also
doth
the
type
of
the
ancient
Tabernacle
agree
,
which
was
ambulatory
,
and
fitted
to
their
wandring
condition
:
Though
Christ
also
be
the
substance
of
the
type
of
the
fixed
Temple
,
John
2.21
.
9.
Christ
also
came
into
the
world
,
and
dwelt
in
it
,
to
undertake
a
warfare
,
and
did
undertake
,
Devils
,
men
,
death
,
and
all
that
had
any
thing
to
say
against
his
people
;
and
did
overcome
them
,
that
so
his
people
might
have
to
do
with
vanquished
enemies
,
and
might
go
to
him
in
need
,
as
to
one
who
had
experience
of
hard
conflicts
and
exercise
in
his
own
person
;
for
,
so
much
further
doth
his
dwelling
as
in
a
tent
(
which
is
a
military
habitation
)
import
.
10.
Christ
in
his
abasement
and
sufferings
,
did
not
cease
to
be
the
same
glorious
and
excellent
Lord
still
,
and
this
his
glorious
excellency
and
Godhead
did
shine
through
the
veile
of
his
flesh
,
and
in
his
low
condition
,
and
was
seene
by
all
them
who
got
anointed
eyes
,
and
seriously
considered
it
;
for
,
saith
John
,
in
name
of
the
Apostles
and
believers
we
saw
(
or
,
did
contemplate
,
and
seriously
view
,
till
we
discerned
)
his
glory
;
His
starres
appearing
while
he
was
lying
in
a
manger
,
the
Angels
proclaiming
his
birth
to
the
shepheards
,
his
disputing
with
the
Doctors
when
he
was
young
;
the
glorious
appearances
at
his
Baptisme
and
transfiguration
;
yea
,
the
whole
course
of
his
doctrine
,
miracles
,
and
sufferings
,
ascension
,
and
pouring
out
of
the
Holy
Ghost
afterward
,
did
abundantly
evince
this
.
And
by
this
we
are
taught
not
to
judge
of
him
nor
of
his
members
according
to
outward
appearance
.
11.
Christ
,
as
God
,
comes
of
the
Father
by
way
of
inexpressible
generation
proper
to
himself
onely
,
as
being
an
eternal
generation
,
by
communication
of
the
same
essence
and
properties
;
And
a
generation
wherein
the
Father
is
not
before
the
Son
,
but
both
alike
eternal
:
And
this
his
glory
did
shine
forth
in
his
lowest
condition
;
for
,
his
glory
was
the
glory
as
of
the
onely
begotten
of
the
Father
:
that
is
,
such
glory
as
was
sutable
and
becoming
Gods
onely
begotten
Son
;
for
,
as
,
here
,
is
not
a
note
of
similitude
or
likenesse
,
as
when
we
say
of
a
beggar
,
he
goeth
as
(
or
like
)
a
King
,
but
a
note
of
sutablenesse
,
as
when
we
say
of
a
King
,
he
goeth
as
(
or
as
becometh
)
a
King
.
And
by
this
Christ
is
commended
to
his
people
,
as
he
who
should
be
onely
and
chief
in
their
hearts
.
12.
Albeit
Christ
conversed
in
the
world
in
a
poor
and
meane
condition
,
yet
his
furniture
for
the
worlds
behoof
was
rich
,
And
particularly
,
there
was
in
him
grace
;
or
the
free
favour
of
God
,
as
a
remedy
for
that
wrath
which
the
Law
revealeth
because
of
sin
,
and
the
gifts
of
grace
to
cure
,
and
remove
sin
;
In
him
did
the
fulnesse
of
the
Godhead
dwell
bodily
,
and
on
him
as
man
,
was
the
spirit
poured
forth
above
measure
;
and
he
had
fulnesse
of
this
grace
,
to
supply
all
his
peoples
wants
,
to
make
up
the
greatnesse
of
their
misery
,
and
to
overcome
even
their
abuse
of
grace
;
for
,
he
dwelt
among
us
full
of
grace
;
as
the
construction
in
the
Original
conjoyneth
them
.
13.
Christ
also
came
into
the
world
fraught
with
truth
,
and
fulnesse
of
truth
,
being
as
God
,
truth
it self
,
and
as
man
,
full
of
truth
by
vertue
of
the
personal
union
;
having
treasures
of
knowledge
for
all
our
ignorance
and
errours
,
the
truth
of
all
the
shadows
of
the
Law
,
and
what
was
foretold
of
him
by
word
,
or
signes
,
being
found
in
him
,
and
all
that
is
in
him
,
and
said
of
him
,
being
true
and
solid
,
and
such
as
will
not
disappoint
us
,
whereas
other
things
without
him
,
prove
but
shadows
;
for
,
he
dwelt
among
us
full
of
truth
.
Ver.
15.
John
bare
witnesse
of
him
,
and
cried
,
saying
,
This
was
he
of
whom
I
spake
,
He
that
cometh
after
me
,
is
preferred
before
me
,
for
he
was
before
me
.
IN
the
second
part
of
the
Chapter
John
confirmeth
this
his
doctrine
concerning
Christ
from
four
testimonies
of
John
the
Baptist
,
given
after
the
Baptisme
of
Christ
,
ver.
37.
The
first
,
from
this
ver.
to
ver.
14.
The
second
,
from
ver.
19.
to
ver.
29.
The
third
,
from
ver.
29.
to
ver.
35.
The
fourth
,
ver.
35
,
36.
In
the
first
testimony
,
he
holds
forth
the
excellency
of
Christ
,
first
,
as
being
above
himself
in
dignity
,
ver.
15.
Next
,
as
being
above
all
beleevers
in
the
point
of
fulnesse
,
and
sufficiency
for
the
supply
of
lost
sinners
,
ver.
16.
Thirdly
,
as
being
preferred
to
Moses
the
Minister
of
the
Law
,
ver.
17.
Fourthly
,
as
being
preferred
to
all
men
in
the
point
of
knowing
and
revealing
of
God
.
ver
18.
In
the
first
branch
of
this
commendation
,
Christ
being
now
immediately
gone
from
John
after
his
Baptisme
,
to
be
tempted
in
the
Wildernesse
(
and
therefore
he
saith
,
this
was
he
,
speaking
of
one
who
had
been
with
him
,
but
was
now
gone
)
John
doth
repeat
his
former
testimonies
,
and
apply
them
to
this
individuall
person
who
had
been
with
him
;
Wherein
he
had
declared
,
and
yet
again
doth
declare
,
that
howsoever
Christ
did
come
after
him
in
time
of
nativity
,
and
in
time
of
manifestation
and
execution
of
his
office
;
Yea
,
and
after
him
for
a
time
in
place
,
as
coming
to
be
baptized
by
him
,
and
as
yet
more
obscure
then
he
:
Yet
he
was
truly
before
him
in
dignity
of
person
and
office
,
as
being
the
eternal
God
.
Doctrine
1.
It
is
a
commendable
and
sweet
thing
when
Ministers
prove
faithful
in
their
trust
,
and
mind
the
work
about
which
they
are
sent
;
for
,
John
was
sent
to
bear
witnesse
of
the
light
,
ver.
7.
and
accordingly
his
practice
is
,
John
bare
witnesse
of
him
.
2.
The
testimony
of
faithful
Ministers
doth
not
evanish
with
the
publication
thereof
,
nor
dieth
with
themselves
,
but
continueth
as
a
constant
witnesse
to
all
those
to
whom
the
knowledge
thereof
cometh
:
And
particularly
,
it
is
so
with
the
doctrine
of
extraordinary
Messengers
,
whose
doctrine
being
recorded
,
standeth
as
a
constant
witnesse
;
for
,
in
the
Original
it
is
,
John
beareth
witnesse
of
him
,
in
the
present
time
,
though
John
was
long
since
dead
.
3.
Faithful
Ministers
having
to
do
with
hearers
at
a
great
distance
from
God
;
who
are
deaf
,
and
distracted
with
the
noise
of
tumultuous
lusts
,
had
need
to
be
earnest
and
instant
in
their
doctrine
,
and
should
in
plain
termes
,
not
going
about
the
bush
,
with
boldnesse
and
fearlessenesse
,
and
with
fervency
,
and
not
for
the
fashion
only
,
publish
what
they
have
in
commission
;
for
,
in
these
respects
,
John
bare
witnesse
of
him
,
and
cried
.
Beside
that
John
,
entring
to
his
Ministry
in
a
year
of
Jubilee
,
as
is
supposed
,
did
thus
become
the
trumpeter
to
proclaime
the
acceptable
year
of
the
Lord
.
4.
Christ
needeth
not
visible
manifestations
of
himself
,
to
invite
such
as
know
him
from
the
Word
,
to
commend
him
,
and
esteeme
highly
of
him
;
for
,
John
,
before
Christ
came
unto
him
,
or
he
saw
him
,
had
given
ample
testimonies
concerning
him
,
This
was
be
of
whom
I
spake
,
even
all
these
testimonies
before
Christs
Baptisme
,
recorded
by
the
other
Evangelists
.
5.
As
faithful
Ministers
ought
to
be
preparing
people
for
Christs
manifestations
of
himself
;
So
when
he
doth
manifest
himself
,
a
Minister
is
yet
needful
to
expound
these
manifestations
to
be
the
thing
promised
,
that
so
they
may
not
be
mistaken
nor
stumbled
at
;
Therefore
,
John
having
spoken
of
Christ
before
he
manifested
himself
,
finds
it
needful
to
apply
that
doctrine
to
that
person
,
that
they
might
not
stumble
at
his
low
condition
.
This
was
he
of
whom
I
spake
.
And
we
are
ready
to
fall
in
the
like
mistake
of
his
promised
comforts
and
outgoings
,
when
they
come
.
6.
Christs
real
excellency
and
worth
is
such
,
that
commenders
of
him
according
to
his
word
,
will
never
have
cause
to
change
their
note
,
but
when
he
manifests
himself
,
they
will
see
all
true
that
was
said
of
him
,
and
when
again
he
obscureth
himself
;
there
is
no
cause
to
change
our
thoughts
;
for
,
here
when
Christ
comes
to
John
,
he
points
him
out
,
as
making
good
all
he
had
said
,
and
when
now
he
is
gone
to
the
Wildernesse
to
be
hungry
and
to
be
tempted
of
the
Devil
,
John
saith
the
same
things
of
him
,
This
was
be
of
whom
I
spake
,
&c.
7.
A●
Christ
is
still
above
,
and
preferred
before
the
choisest
of
Ministers
,
however
he
abased
himself
in
the
dayes
of
his
flesh
,
and
subjected
himself
to
fulfil
all
righteousnesse
;
So
it
is
the
duty
,
and
will
be
the
practise
of
faithful
Ministers
,
and
honest
Christians
,
to
abase
themselves
,
that
Christ
may
be
exalted
,
and
to
guard
against
any
respect
that
may
encroach
upon
his
honour
;
for
,
thus
did
John
preach
of
him
first
and
last
,
he
that
cometh
after
me
is
preferred
before
me
.
8.
The
dignity
and
eternity
of
Christs
person
as
God
,
sets
him
up
above
all
creatures
,
how
excellent
soever
;
for
albeit
as
man
,
he
was
for
a
time
made
a
little
lower
then
the
Angels
,
yet
by
vertue
of
the
personal
union
,
he
is
,
even
as
man
,
made
head
of
Angels
.
And
as
God
,
there
is
no
comparison
betwixt
him
and
the
creatures
;
So
much
doth
Johns
reason
teach
us
,
he
is
preferred
before
me
,
for
he
was
before
me
.
Ver.
16.
And
of
his
fulness
have
all
we
received
,
and
grace
for
grace
.
In
the
next
branch
of
this
commendation
,
John
preferreth
Christ
to
all
beleevers
,
as
being
he
in
whom
all
fulnesse
dwelleth
,
and
from
whose
fulnesse
:
all
graces
and
gifts
that
ever
any
had
,
or
hath
,
do
flow
,
in
all
the
steps
and
degrees
thereof
.
Doctrine
1.
All
men
,
and
even
the
choisest
of
Christs
servants
,
are
by
nature
,
and
of
themselves
,
empty
of
any
thing
that
is
good
;
for
,
so
much
is
implied
in
that
we
must
receive
of
his
fulnesse
.
2.
All
fulnesse
of
grace
and
goodnesse
for
supply
of
beleevers
wants
,
is
treasured
up
in
Christ
;
He
hath
an
increated
fulnesse
as
God
,
and
as
man
,
a
created
fulnesse
;
A
fulnesse
of
dignities
and
prerogagatives
;
a
fulnesse
of
divine
perfections
,
gifts
,
and
graces
answerable
to
these
dignities
,
the
fulnesse
of
the
Godhead
dwelleth
in
him
bodily
,
and
the
Spirit
without
measure
is
poured
out
upon
him
;
for
,
this
is
also
supposed
that
he
hath
this
fulnesse
.
3.
The
fulnesse
that
is
in
Christ
is
for
the
supply
of
all
beleevers
wants
,
as
their
treasure
and
store-house
.
These
who
come
to
him
,
he
needs
them
not
to
receive
from
them
,
but
to
give
unto
them
,
he
needs
not
their
fulnesse
,
but
their
emptinesse
,
that
his
fulnesse
may
overflow
to
the
supply
thereof
;
And
this
may
invite
sinners
to
come
to
him
as
they
need
;
for
,
of
his
fulnesse
we
receive
,
4.
God
hath
in
great
mercy
so
ordered
the
way
of
his
peoples
salvation
,
as
not
to
entrust
their
own
stock
of
grace
into
their
own
hands
,
as
he
did
to
Adam
before
the
fall
,
but
to
put
them
and
their
allowance
in
Christs
hand
,
that
he
might
keep
it
for
them
,
who
can
contain
infinitely
more
then
they
could
receive
,
and
they
may
come
and
draw
it
daily
out
of
him
as
they
need
;
for
,
so
is
it
ordered
here
that
he
hath
the
fulnesse
,
and
we
receive
of
his
fulnesse
.
5.
There
is
no
man
of
any
rank
,
quality
,
or
degree
that
hath
any
gift
or
grace
,
but
he
hath
it
of
Christ
;
The
most
eminent
ought
to
look
humbly
on
what
he
hath
as
Christs
gift
,
and
the
meanest
ought
to
adore
and
acknowledge
his
wisdome
and
love
who
lets
out
such
a
measure
to
every
member
as
he
pleaseth
,
for
,
of
his
fulnesse
have
all
we
,
Prophets
,
Apostles
,
Beleevers
,
&c.
received
.
6.
Whatever
beleevers
get
from
Christ
,
yet
he
remaineth
still
full
;
as
the
sea
diminisheth
not
by
rivers
coming
from
it
,
and
as
the
Sun
doth
not
wear
nor
lose
light
,
by
giving
light
to
all
;
so
Christ
is
still
the
same
for
fulnesse
,
notwithstanding
what
he
communicateth
;
for
,
it
is
of
his
fulnesse
we
all
receive
,
it
is
still
fulnesse
when
all
receive
of
it
.
7.
Whatever
any
receive
of
Christ
,
it
comes
of
grace
,
and
not
of
merit
;
and
the
free
favour
of
God
,
and
the
gracious
effects
thereof
,
are
the
chief
fruits
flowing
from
Christs
fulnesse
;
for
,
in
both
these
respects
it
is
said
all
we
receive
,
and
(
or
,
even
)
grace
.
8.
Whosoever
do
receive
true
grace
from
Christ
,
they
will
be
receiving
grace
after
grace
;
And
as
they
do
not
receive
grace
all
at
once
,
but
by
degrees
and
so
should
not
sit
up
on
any
measure
received
;
So
Christs
giving
of
grace
unto
them
is
an
argument
why
he
will
give
them
yet
more
grace
;
for
,
we
have
received
grace
for
grace
,
that
is
,
grace
upon
grace
,
grace
after
grace
,
and
more
grace
,
because
he
hath
already
given
grace
.
9.
Not
onely
what
the
Elect
do
receive
at
their
first
conversion
,
but
even
what
they
receive
after
grace
given
,
comes
not
of
merit
,
but
from
the
first
to
the
last
,
is
grace
still
;
for
,
it
is
grace
for
grace
,
and
so
still
grace
,
and
grace
for
graces
sake
,
Rom.
12.6
.
Ephes.
3.7
.
10.
This
grace
received
by
us
for
grace
,
or
,
answering
to
grace
,
as
the
Original
will
bear
,
may
relate
to
grace
in
Christ
and
coming
by
Christ
;
And
so
it
may
teach
further
.
1.
Christ
is
not
onely
the
store-house
,
from
whose
fulnesse
grace
floweth
to
beleevers
,
but
the
procuring
cause
thereof
also
;
grace
being
given
to
them
,
because
of
his
redemption
and
righteousnesse
made
theirs
of
free
grace
;
And
because
his
gracious
acceptance
with
the
Father
as
Mediator
,
takes
in
all
his
people
in
and
with
him
;
Thus
do
we
receive
grace
for
(
or
,
be
cause
of
)
grace
in
him
,
and
flowing
from
him
.
See
Rom.
5.15
,
17.
Ephes.
1.6
.
2.
As
every
beleever
is
a
member
of
Jesus
Christ
his
mystical
body
,
so
do
they
in
their
own
measure
,
as
members
,
receive
grace
answering
to
the
grace
poured
out
on
him
as
head
;
being
made
sonnes
and
co-heirs
answering
to
his
dignity
in
their
measure
and
getting
proportionable
holinesse
,
that
there
may
be
a
conformity
betwixt
head
and
members
;
for
,
so
we
do
receive
grace
for
grace
,
or
answering
to
grace
,
to
wit
,
in
him
.
Ver.
17.
For
the
Law
was
given
by
Moses
;
but
grace
and
truth
came
by
Jesus
Christ
.
In
the
third
branch
of
this
commendation
,
(
which
cleareth
also
the
former
,
of
his
fulnesse
to
communicate
grace
for
grace
,
and
therefore
is
joyned
with
it
by
the
particle
,
for
)
John
preferreth
Christ
not
only
to
himself
,
but
to
Moses
also
,
on
whom
the
Jewes
doated
so
much
:
And
that
,
both
in
respect
of
the
Doctrine
and
benefits
brought
by
either
of
them
to
the
world
;
Moses
being
the
Minister
of
the
Law
,
which
reveales
wrath
,
and
pointeth
out
Christ
in
dark
types
,
and
sanctification
under
Ceremonial
washings
;
And
Christ
bringing
grace
and
truth
with
him
,
to
releeve
such
as
groaned
under
these
Legal
administrations
:
And
,
in
respect
of
their
persons
,
and
way
of
conveighing
these
benefits
;
Moses
being
but
an
instrument
and
Messenger
carrying
that
doctrine
which
he
delivered
,
and
Christ
being
the
Author
and
procurer
of
these
benefits
which
he
revealed
to
the
world
.
Doctrine
1.
The
faithful
servants
of
Christ
will
not
onely
be
afraid
to
meddle
with
his
glory
themselves
,
but
will
cry
down
all
glory
that
is
given
to
any
other
,
to
Christs
prejudice
;
and
will
study
to
exalt
him
above
the
most
excellent
of
men
,
considered
in
their
best
things
;
Therefore
John
preferreth
Christ
unto
Moses
,
as
well
as
to
himself
,
and
that
in
these
things
wherein
Moses
was
most
eminent
;
as
his
going
up
to
the
Mount
to
God
,
and
his
receiving
of
the
Law
from
him
.
2.
Albeit
the
doctrine
of
free
grace
was
revealed
in
Moses
time
;
and
by
him
,
and
renewing
grace
,
and
grace
as
a
remedy
against
the
rigour
of
the
Law
was
then
known
:
Yet
it
was
but
very
obscurely
revealed
,
and
sparingly
let
forth
in
comparison
of
the
times
of
the
Gospel
;
And
in
his
Ministry
,
the
paedagogy
of
the
Law
was
much
insisted
on
,
pressing
the
Moral
Law
of
duties
under
the
pain
of
the
curse
,
and
holding
out
Christ
under
dark
shadows
;
In
this
respect
it
is
said
,
the
Law
was
given
by
Moses
,
in
opposition
to
grace
and
truth
brought
by
Jesus
Christ
.
3
The
legal
pedagogy
as
it
is
contradistinguished
from
the
grace
offered
in
the
Gospel
,
is
a
very
hard
and
unsupportable
yoke
;
for
,
in
that
respect
the
Moral
Law
requireth
compleat
and
personal
obedience
under
the
pain
of
Gods
curse
,
and
yet
giveth
no
strength
to
performe
any
thing
;
it
beareth
in
our
duty
upon
us
with
rigour
and
terrour
,
discovereth
our
misery
without
shewing
a
remedy
,
bringeth
on
a
spirit
of
bondage
without
any
hope
of
release
,
irritates
and
provokes
nature
to
sin
yet
more
,
&c.
And
the
Ceremonial
Law
contained
but
a
shadow
of
good
things
to
come
,
was
a
veile
cast
over
Moses
face
,
and
was
a
toilsome
yoke
,
for
these
causes
the
Law
by
Moses
is
postponed
to
what
Christ
bringeth
.
4.
In
Christ
there
is
an
case
and
relief
to
beleevers
against
all
the
burdensomnesse
of
the
Law
;
And
particularly
,
by
the
Gospel
he
hath
published
the
free
grace
and
favour
of
God
,
accepting
the
self-condemned
sinner
in
him
,
and
freely
justifying
the
ungodly
through
his
imputed
righteousnesse
,
conferring
grace
freely
to
sanctifie
and
cure
the
perversnesse
of
mens
nature
,
and
so
fitting
them
for
glory
.
He
hath
also
taken
off
the
veile
of
Moses
face
,
being
himself
the
substance
of
all
the
shadows
.
And
having
given
the
performance
of
all
the
promises
;
for
,
grace
and
truth
came
by
Jesus
Christ
.
5.
Albeit
Christ
hath
abolished
the
Ceremonial
Law
,
and
hath
abolished
the
Moral
Law
to
beleevers
,
in
its
condemning
,
cursing
,
and
irritating
power
;
Yet
none
get
good
of
grace
through
Christ
,
but
such
as
are
sent
by
the
Law
as
self-condemned
to
him
for
a
remedy
,
and
such
as
continue
under
the
Law
as
a
rule
of
life
,
being
enabled
to
the
obedience
thereof
by
Christ
;
for
,
not
onely
doth
Christ
bring
truth
of
sanctification
,
answering
to
all
their
legal
purifications
under
the
Law
,
but
grace
also
,
which
presupposeth
a
work
of
the
Law
discovering
sin
and
wrath
,
and
grace
enabling
such
as
come
to
him
to
endeavour
obedience
thereunto
;
And
thus
Christ
established
the
Law
,
not
onely
by
fulfilling
the
same
in
his
own
person
,
as
our
surety
,
but
by
making
his
members
also
to
walk
in
some
measure
according
to
it
,
which
the
Law
of
it self
could
not
do
.
6.
Christ
is
above
Moses
,
not
onely
in
respect
of
the
benefits
or
doctrine
he
publisheth
,
but
in
respect
of
his
efficiency
about
these
benefits
,
he
is
above
him
,
and
all
other
Messengers
,
who
are
but
instruments
and
messengers
publishing
the
doctrine
which
they
receive
,
and
the
benefits
held
out
therein
;
whereas
Christ
is
the
Author
and
procurer
,
as
wel
as
the
publisher
of
the
spiritual
benefits
of
the
Gospel
;
for
,
the
Law
was
given
by
Moses
,
as
a
Messenger
,
receiving
the
same
from
God
,
to
deliver
it
to
the
people
,
but
grace
and
truth
came
,
(
or
was
made
,
or
brought
to
passe
)
by
Jesus
Christ
.
Ver.
18.
No
man
hath
seene
God
at
any
time
:
the
onely
begotten
Sonne
,
which
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
.
In
the
last
branch
of
this
commendation
,
Christ
is
preferred
to
all
men
in
the
point
of
seeing
and
knowing
of
God
,
and
in
particular
,
to
Moses
,
of
whom
it
is
said
,
that
he
saw
God
,
and
God
talked
face
to
face
with
him
,
Deut.
34.10
.
Numb.
12.8
.
It
is
here
declared
that
God
is
invisible
and
incomprehensible
by
any
,
save
by
his
Sonne
Jesus
Christ
,
who
being
one
in
essence
with
the
Father
,
and
upon
all
his
councels
,
doth
perfectly
know
him
,
and
doth
reveale
unto
mankind
all
that
they
know
of
him
.
Doctrine
1.
God
,
as
being
a
Spirit
,
is
invisible
to
the
bodily
eyes
of
any
,
though
some
rayes
of
his
glorious
Majesty
have
at
some
times
been
seen
;
nor
can
any
creature
take
up
the
infinitely
glorious
essence
of
God
with
the
eyes
of
their
minde
,
but
very
Angels
cover
their
faces
before
him
;
Nor
is
there
any
knowledge
of
God
at
all
attainable
by
men
of
themselves
,
and
what
they
see
and
know
by
revelation
,
is
but
as
nothing
in
comparison
of
what
Christ
hath
:
All
this
is
imported
in
that
,
No
man
hath
seene
God
at
any
time
,
to
wit
,
with
bodily
eyes
,
or
fully
as
Christ
doth
,
or
without
him
.
2.
Albeit
God
be
invisible
and
incomprehensible
by
any
of
themselves
,
yet
there
is
a
declaration
and
manifestation
of
him
to
sinful
man
,
and
a
knowledge
and
sight
of
him
attainable
in
so
farre
as
is
necessary
to
salvation
;
for
,
so
are
we
taught
here
,
that
God
is
declared
.
3.
As
Christ
perfectly
seeth
;
and
knoweth
and
comprehendeth
the
Father
;
so
the
declaration
and
manifestation
of
God
to
man
,
and
especially
that
which
is
saving
and
sanctifying
,
is
by
Christ
,
who
from
the
beginning
of
the
world
was
the
onely
revealer
of
God
to
the
Church
;
And
especially
at
his
incarnation
,
he
hath
revealed
the
Father
in
himself
,
and
the
knowledge
of
him
and
his
will
unto
salvation
,
by
his
doctrine
;
for
,
the
Sonne
,
he
hath
declared
him
.
4.
Albeit
God
have
many
sons
by
creation
,
(
as
Angels
,
Job
1.6
.
and
Adam
,
Luke
3.38
.
)
and
by
adoption
;
yet
he
hath
onely
one
natural
Son
begotten
of
his
substance
,
by
eternal
and
incomprehensible
generation
,
who
as
he
perfectly
comprehendeth
the
Father
,
so
he
cannot
but
infallibly
declare
him
,
being
the
expresse
image
of
his
person
;
for
,
Christ
is
the
onely
begotten
Sonne
,
and
this
is
one
ground
of
his
declaring
the
Father
.
5.
Christ
is
one
in
essence
with
the
Father
,
coexisting
with
him
from
eternity
,
and
is
one
with
him
in
regard
of
familiarity
and
delight
,
and
was
and
is
upon
all
the
Fathers
counsels
;
And
this
doth
yet
further
assure
the
Church
of
the
certainty
of
what
he
declareth
of
God
,
and
doth
set
out
their
happinesse
who
have
him
for
their
friend
and
surety
,
who
is
so
intimate
with
the
Fathar
;
for
,
this
is
another
ground
of
his
declaring
the
Father
,
that
he
is
in
the
bosome
of
the
Father
,
which
imports
onenesse
,
intimacy
and
delight
,
that
he
hath
a
neere
sight
,
and
intimate
acquaintance
with
the
Father
.
See
Prov.
8.30
.
Ver.
19.
And
this
is
the
record
of
John
,
when
the
Jewes
sent
Priests
and
Levites
from
Jerusalem
,
to
aske
him
,
Who
art
thou
?
20.
And
he
confessed
and
denied
not
:
but
confessed
,
I
am
not
the
Christ
.
21.
And
they
asked
him
,
What
then
?
Art
thou
Elias
?
and
he
said
,
I
am
not
,
Art
thou
that
Prophet
?
And
he
answered
.
No.
Johns
second
testimony
after
the
Baptisme
of
Christ
,
was
given
upon
occasion
of
Commissioners
sent
unto
him
from
the
Councel
at
Jerusalem
and
expressed
in
way
of
conference
betwixt
them
and
him
;
Wherein
,
being
posed
concerning
his
person
and
authority
,
he
declares
negatively
that
he
was
neither
the
Messiah
,
nor
Elijah
in
proper
person
;
nor
that
great
Prophet
they
expected
,
ver.
19
,
20
,
21.
Next
,
being
further
posed
,
he
declareth
positively
that
he
was
Christs
forerunner
,
of
whom
Isaiah
had
fore-prophesied
,
ver.
22
,
23.
Thirdly
,
being
further
interrogate
concerning
his
office
and
administration
of
Baptisme
,
he
cleareth
them
in
that
,
ver.
24
,
25
,
26
,
27
Lastly
,
the
Apostle
John
subjoyneth
the
circumstance
of
place
where
this
testimony
was
given
.
ver
,
28.
From
these
verses
wherein
he
declareth
what
he
was
not
,
Learn
.
1.
Church
Judicatories
for
managing
of
Christs
matters
,
and
for
trial
of
new
doctrines
and
opinions
,
are
an
approven
Ordinance
of
God
:
And
such
as
are
entrusted
with
that
power
,
ought
to
go
very
gravely
and
tenderly
to
work
,
when
providence
puts
them
upon
the
trial
of
any
such
emergent
;
for
,
these
in
Jerusalem
,
from
whom
these
Commissioners
came
,
were
their
great
Councel
appointed
of
old
by
God
for
these
matters
;
And
their
carriage
in
not
condemning
John
untried
and
unheard
,
and
their
using
of
him
respectively
,
in
sending
grave
men
for
descent
,
office
(
land
of
their
most
eminent
sect
also
,
as
appears
ver.
24.
)
to
him
,
are
rules
of
prudence
,
in
such
procedure
,
worthy
of
imitation
.
2.
In
a
corrupt
and
declining
time
of
the
Church
,
ordinarily
the
teachers
are
furthest
out
of
course
,
and
are
not
with
the
first
to
enquire
after
Christ
,
but
behind
many
;
for
,
notwithstanding
all
Johns
doctrine
before
Christs
Baptisme
,
yet
it
is
after
that
ere
the
Councel
of
Jerusalem
enquire
after
him
or
it
,
and
but
to
little
purpose
then
either
,
as
the
sequel
sheweth
.
3.
Whatever
be
the
purposes
of
corrupt
men
in
enquiring
after
,
or
debating
about
truth
;
yet
God
can
make
use
thereof
to
bring
out
more
of
his
truth
,
and
give
occasion
to
his
servants
,
to
publish
it
yet
more
;
for
,
though
these
came
rather
to
quarrel
and
jangle
,
then
to
be
edified
;
yet
it
drew
out
a
record
of
John
,
which
is
of
use
to
the
Church
in
all
ages
.
4.
It
is
not
onely
requisite
that
new
doctrines
be
tried
and
examined
,
but
the
authority
of
men
who
publish
the
same
,
not
upon
an
ordinary
call
,
nor
in
an
ordinary
way
,
is
subject
to
trial
also
,
and
that
in
the
first
place
;
for
,
their
first
question
(
which
John
holds
himself
bound
to
answer
)
is
,
who
art
thou
?
intimating
,
that
if
he
were
not
an
authorized
person
,
he
was
bound
to
cease
.
5.
It
is
the
duty
of
truly
godly
men
to
walke
respectively
toward
Church
Judicatories
appointed
of
God
,
even
when
such
as
bear
sway
in
them
are
corrupt
:
nor
ought
they
deny
a
testimony
to
the
truth
when
they
are
called
to
it
,
and
so
long
as
there
is
any
hope
or
appearance
of
doing
good
by
it
;
for
,
John
,
though
he
was
an
extraordinary
man
,
yet
is
content
to
give
an
account
to
the
Commissioners
of
that
corrupt
Councel
,
seeing
they
sate
in
Moses
chair
;
and
by
this
means
he
doth
confirme
the
truth
for
the
good
of
others
.
6.
Visible
Churches
and
Councels
,
even
such
as
have
most
peculiar
priviledges
,
may
erre
,
and
have
erred
;
And
that
particularly
,
when
they
look
more
to
tradition
,
then
to
Scripture
;
for
,
these
instructions
do
clear
the
Councel
of
Jerusalem
to
have
erred
,
in
that
they
suppose
the
Messiah
could
be
come
(
as
Johns
answer
to
their
first
question
understands
them
)
without
a
forerunner
;
In
that
they
dreamed
(
following
tradition
)
that
Elijah
was
to
come
in
proper
person
(
for
in
that
sense
onely
John
denieth
that
he
was
Elijah
,
though
otherwise
he
was
he
,
as
coming
in
the
spirit
and
power
of
Elijah
,
Matth.
11.14
.
Luke
1.17
.
)
And
,
in
that
they
dreamed
from
Deut.
18.15
,
18.
of
any
singular
Prophet
to
be
raised
up
after
the
succession
of
Prophets
in
the
Old
Testament
,
in
the
time
of
the
Messiah
,
beside
the
Messiah
himself
,
to
whom
that
passage
is
applied
,
Acts
3.22
.
and
so
John
denieth
that
also
,
though
otherwise
he
was
a
Prophet
of
the
Highest
,
Luke
1.76
.
7.
As
Gods
servants
in
all
their
Testimonies
ought
to
be
plain
,
bold
,
affectionate
,
ingenuous
and
constant
;
so
in
particular
,
they
ought
to
be
ingenuous
and
fervent
in
renouncing
the
honour
due
to
their
Master
,
not
fleeing
from
it
for
the
fashion
onely
,
that
it
may
follow
them
the
faster
.
Therefore
he
confessed
,
and
denied
not
,
but
confessed
I
am
not
the
Christ
,
not
standing
on
what
they
might
do
to
him
,
not
finding
him
to
be
so
.
8.
Such
as
come
not
to
the
Word
to
be
edified
,
but
to
jangle
and
catch
advantage
,
it
is
righteous
with
God
to
leave
them
lying
in
their
errours
and
mistakes
,
without
clearings
;
Therefore
,
doth
John
not
cleare
their
mistakes
concerning
Elias
,
or
the
Prophet
,
nor
clear
in
what
sense
he
was
Elias
,
but
nakedly
answers
their
questions
according
to
their
apprehensions
of
things
.
Ver.
22.
Then
said
they
unto
him
,
Who
art
thou
,
that
we
may
give
an
answer
to
them
that
sent
us
?
What
sayest
thou
of
thy self
?
23.
He
said
;
I
am
the
voice
of
one
crying
in
the
Wilderness
:
Make
streight
the
way
of
the
Lord
,
as
said
the
Prophet
Esaias
.
John
being
further
posed
concerning
his
person
and
calling
,
declareth
that
he
had
authority
and
commission
to
be
Christs
forerunner
,
and
to
prepare
his
way
;
as
was
fore-prophesied
by
Isaiah
.
Whence
learn
,
1.
The
reason
which
these
Commissioners
give
for
their
so
earnest
questioning
of
him
,
may
teach
every
man
to
be
faithful
in
what
is
committed
to
his
trust
,
especially
in
matters
of
publick
concernment
,
relating
to
the
Church
of
God
;
for
,
say
they
,
Who
art
thou
,
that
we
may
give
an
answer
to
them
that
sent
us
?
What
sayest
thou
of
thy self
?
2.
As
faithful
Ministers
ought
not
to
encroach
upon
their
Masters
honour
;
so
they
ought
not
to
passe
from
that
authority
that
is
due
to
them
,
but
assert
it
as
need
requireth
;
for
,
so
doth
John
here
,
declare
what
his
Commission
and
place
was
.
3.
Every
one
who
undertakes
the
work
of
the
Ministry
,
ought
to
be
clear
of
his
calling
,
and
have
a
warrant
for
it
,
either
ordinary
,
or
extraordinary
,
according
as
the
calling
he
claimes
to
,
is
;
As
being
that
whereon
a
Ministers
courage
,
comfort
and
successe
doth
much
depend
;
Therefore
,
John
sheweth
his
warrant
for
his
extraordinary
calling
out
of
the
Prophet
.
—
As
said
the
Prophet
Isaiah
,
to
wit
,
chap.
40.3
.
For
whatever
use
these
words
had
to
comfort
the
captives
in
Babylon
with
the
hope
of
a
speedy
return
,
and
of
Heralds
to
publish
it
,
and
Ushers
to
prepare
their
way
,
and
of
removing
of
all
impediments
;
Yet
in
the
substance
,
it
pointed
at
the
manifestation
of
Christ
,
and
his
forerunner
,
as
this
text
maketh
clear
.
4.
Christs
coming
into
the
world
was
stately
,
and
Kingly
,
however
in
appearance
it
seemed
base
;
And
wherever
he
is
received
,
he
will
be
received
as
a
King
.
Therefore
came
he
with
an
Usher
and
forerunner
,
crying
to
prepare
his
way
when
he
manifested
himself
;
which
is
the
prerogative
of
Kings
,
whereas
private
persons
will
come
in
with
lesse
noise
,
and
at
narrower
passages
.
I
am
,
saith
he
,
the
voice
of
one
crying
,
make
streight
,
&c.
5.
Men
have
hears
naturally
unp●epared
for
Christ
to
come
into
,
which
must
be
cured
before
he
come
;
They
are
naturally
averse
from
the
purity
of
true
Religion
;
full
of
mountains
of
vanity
,
pride
and
ambition
;
valleys
of
dejection
,
discouragement
,
unbelief
,
and
hollow-hearted
hypocrisie
;
crookednesse
and
deceitfulnesse
in
their
hearts
and
wayes
,
whereby
men
deceive
themselves
and
others
,
and
hide
the
need
of
Christ
from
themselves
;
roughnesse
of
their
passions
,
humours
and
lusts
,
ready
to
reject
all
warnings
and
offers
:
And
all
these
make
mens
hearts
an
unstreight
way
for
Christs
Chariot
to
march
in
;
Therefore
,
cried
John
,
make
streight
the
way
of
the
Lord
,
under
this
including
the
making
low
of
mountains
,
the
exalting
of
valleys
,
&c.
of
which
Luke
3.5
.
from
Isaiah
40.4
.
and
turning
the
heart
of
the
children
to
the
fathers
,
&c.
of
which
Luke
1.16
,
17.
from
Mal.
4.5
,
6.
6.
As
all
men
in
all
places
are
naturally
unfit
for
receiving
of
Christ
,
so
ordinarily
the
offer
of
him
is
worse
entertained
in
places
of
eminency
then
in
more
obscure
corners
;
Therefore
,
is
this
proclamation
made
,
not
in
Jerusalem
,
but
in
the
Wildernesse
;
(
or
hill-countrey
of
Judea
,
where
the
inhabitants
and
Cities
were
fewer
,
Josh.
15.61
.
)
a
place
where
he
would
more
readily
be
received
then
in
Jerusalem
.
7.
Albeit
that
.
Christ
commands
us
to
prepare
his
way
,
that
he
may
shew
us
our
duty
,
and
make
use
of
exhortations
,
as
a
meane
whereby
he
works
upon
his
own
;
Yet
this
work
of
preparation
is
not
in
our
power
,
but
must
be
his
work
,
whole
reward
is
with
him
,
and
his
work
before
him
.
And
unto
such
as
he
convinceth
of
their
own
inability
,
he
will
first
come
with
a
work
of
conversion
unto
faith
and
repentance
,
that
this
may
make
way
for
his
coming
with
consolation
and
sensible
manifestation
;
Therefore
,
is
this
command
sweetned
with
a
promise
,
Isa.
40.3
,
4
,
&c.
Luke
3.4
,
5.
Ver.
24.
And
they
which
were
sent
were
of
the
Pharisees
.
25.
And
they
asked
him
,
and
said
unto
him
,
Why
baptizest
thou
then
,
if
thou
be
not
that
Christ
,
nor
Elias
,
neither
that
Prophet
?
26.
John
answered
them
saying
,
I
baptize
with
water
,
but
there
standeth
one
among
you
,
whom
ye
know
not
,
27.
He
it
is
,
who
coming
after
me
,
is
preferred
before
me
,
whose
shooes
latchet
I
am
not
worthy
to
unloose
.
These
Commissioners
,
seeking
advantage
,
(
as
being
no
friends
to
the
Gospel
)
do
question
John
further
concerning
his
office
,
and
administration
of
Baptisme
,
seeing
he
was
neither
the
Messiah
,
nor
any
of
these
extraordinary
men
:
To
which
he
answers
,
that
he
pretended
to
no
more
then
the
administration
of
the
outward
ordinance
,
the
efficacy
whereof
depended
on
Christ
;
And
that
he
did
this
much
because
he
was
the
forerunner
of
Christ
,
who
was
already
come
,
though
yet
unknown
to
them
;
And
that
Christ
in
his
person
and
dignity
was
so
farre
above
him
,
as
he
was
not
worthy
to
do
him
the
meanest
service
.
Doctrine
1.
It
is
an
evidence
of
a
sick
and
corrupt
Church
,
when
corrupt
men
are
entrusted
with
most
grave
and
weighty
employments
in
it
;
for
,
so
was
it
with
the
Church
of
the
Iewes
,
when
they
,
which
were
sent
were
of
the
Pharisees
;
A
precise
sect
,
abounding
in
errour
,
superstition
and
hypocrisie
,
as
the
history
of
the
Gospel
maketh
manifest
.
2.
Corrupt
men
are
more
ready
to
jangle
and
lie
at
wait
for
advantages
,
then
to
embrace
the
truth
of
God
delivered
by
his
servants
;
for
,
these
Pharisees
take
no
notice
of
what
he
had
said
from
Isaiah
,
nor
seek
to
be
further
cleared
in
it
,
but
think
they
have
an
advantage
of
him
,
that
he
should
presume
to
baptize
.
Why
baptisest
thou
then
,
if
thou
be
not
that
Christ
&
c
?
3.
It
was
an
uncontroverted
truth
,
both
among
friends
and
foes
,
in
the
Jewish
Church
,
that
at
the
coming
of
the
Messiah
,
there
should
be
some
changes
in
the
way
of
Religion
,
and
an
institution
of
new
Ordinances
;
for
,
the
Pharisees
have
nothing
to
say
against
his
Baptisme
,
if
he
were
Christ
,
or
Elias
,
or
the
Prophet
,
their
onely
objection
is
,
Why
baptizest
thou
then
,
if
thou
be
not
that
Christ
,
nor
Elias
,
neither
that
Prophet
?
And
John's
answer
,
I
baptize
,
but
there
standeth
one
among
you
,
&c.
importeth
that
he
being
Christs
forerunner
,
who
was
now
come
into
the
world
,
it
was
lawful
for
him
to
administer
this
Sacrament
.
4.
Ministers
ought
to
arrogate
no
more
unto
themselves
,
then
to
be
Ministers
and
dispensers
of
the
external
meanes
of
Word
and
Sacraments
,
leaving
the
glory
and
efficacie
thereof
unto
Christ
entirely
;
And
people
ought
so
to
be
affected
in
coming
to
these
Ordinances
;
Therefore
,
saith
John
,
I
baptize
with
water
,
not
denying
that
Christ
also
baptized
with
water
,
nor
yet
denying
that
baptisme
administred
by
him
was
accompanied
with
Grace
and
the
Spirit
of
God
;
but
he
onely
compareth
his
person
and
office
with
Christs
,
and
sheweth
that
whatever
grace
came
by
the
Sacrament
administred
by
him
,
yet
he
was
not
the
giver
of
it
,
but
Christ
onely
,
who
had
appointed
him
to
dispence
the
outward
seale
.
5.
Christ
may
be
among
a
people
,
and
yet
they
who
reckon
themselves
very
high
in
the
Church
,
neither
see
him
,
nor
know
him
;
for
,
saith
John
there
standeth
one
among
you
,
(
not
that
he
was
present
then
at
that
time
,
for
he
came
but
the
next
day
to
him
from
the
Wildernesse
,
ver.
29.
but
that
he
was
come
into
the
world
,
and
conversant
with
the
Jewes
)
whom
ye
know
not
.
6.
It
is
the
duty
of
Ministers
,
and
will
be
the
care
of
such
as
are
faithful
and
zealous
,
to
exalt
and
commend
Christ
at
all
occasions
,
that
men
may
fall
in
love
with
him
;
Therefore
,
doth
John
again
repeat
his
doctrine
,
he
it
is
who
coming
after
me
,
is
preferred
before
me
,
whose
shooes
latchet
I
am
not
worthy
to
unloose
.
8.
The
more
high
employment
,
and
the
more
eminent
gifts
men
have
,
and
the
more
ready
men
are
to
esteeme
of
them
,
the
more
will
they
abase
themselves
,
if
they
be
truly
gracious
,
and
be
affected
with
the
excellency
of
Christ
;
for
,
it
is
John
,
the
greatest
among
them
that
are
born
of
women
,
and
so
much
esteemed
among
the
Jewes
,
and
the
fore-runner
of
Christ
who
thus
abaseth
himself
,
he
is
preferred
before
me
,
whose
shooes
latchet
I
am
not
worthy
to
unloose
.
9.
Albeit
Christ
,
of
free
grace
,
do
honour
men
with
eminent
employments
under
him
,
and
particularly
Ministers
of
the
Gospel
;
Yet
such
as
know
Christ
and
themselves
well
,
will
not
onely
see
that
they
are
unworthy
of
the
high
employments
they
have
,
but
even
to
do
the
basest
service
to
him
;
for
,
John
saith
not
,
I
am
unworthy
to
be
his
fore
runner
,
though
employed
in
that
service
,
but
,
whose
shooes
latchet
I
am
not
worthy
to
unloose
,
which
was
a
mean
and
base
office
.
Verse
28.
These
things
were
done
in
Bethabara
beyond
Jordan
,
where
John
was
baptizing
.
Unto
this
testimony
the
Apostle
John
subjoyneth
the
place
where
it
was
given
;
It
was
,
as
the
name
signifieth
,
an
ordinary
place
of
passage
over
Jordan
.
This
is
remarked
not
onely
to
confirme
the
truth
of
the
testimony
,
by
recording
the
circumstances
;
But
,
1.
To
shew
that
as
this
place
where
John
baptized
and
preached
,
was
an
ordinary
entry
to
the
Land
of
Canaan
;
so
Christ
whom
he
preached
is
the
Author
,
and
the
Sacrament
he
administred
,
a
meane
of
entry
into
the
heavenly
Canaan
.
2.
To
shew
that
faithful
Ministers
ought
to
omit
no
opportunities
,
but
to
take
advantage
of
all
occasions
for
setting
forth
of
Christ
,
and
gaining
of
souls
to
him
:
Therefore
doth
John
make
use
of
Bethabarah
,
to
preach
and
baptize
in
,
because
of
the
daily
concourse
that
was
there
.
Verse
29.
The
next
day
John
seeth
Jesus
coming
unto
him
,
and
saith
,
Behold
,
the
Lamb
of
God
,
which
taketh
away
the
sin
of
the
world
.
This
is
Johns
third
testimony
concerning
Christ
after
his
Baptizme
,
given
in
Christs
own
presence
,
when
he
returned
to
John
after
his
tentations
in
the
wildernesse
;
wherein
,
first
,
he
points
out
Christ
as
the
true
sacrifice
for
expiating
of
sin
,
ver.
29.
Next
,
he
again
applieth
his
former
doctrine
concerning
the
Messiah
,
to
this
person
,
ver
30.
Thirdly
,
he
sheweth
how
he
came
to
know
him
,
and
thus
to
testifie
of
him
,
which
was
not
upon
any
acquaintance
by
eye-sight
;
but
when
he
got
Commission
for
his
Ministry
,
it
was
revealed
to
him
that
the
Messiah
was
in
the
world
,
and
to
be
manifested
by
him
,
ver.
31.
and
that
he
got
a
signe
from
God
whereby
to
discerne
the
Messiah
,
which
was
accomplished
in
this
person
,
ver.
32
,
33.
vpon
the
sight
whereof
he
was
encouraged
to
proclaim
Christ
to
be
the
Son
of
God
,
ver.
34.
In
this
verse
,
John
who
had
hitherto
set
forth
Christ
in
the
dignity
and
excellency
of
his
office
,
doth
now
declare
how
he
was
to
execute
his
office
,
and
to
bring
about
these
benefits
;
which
was
by
suffering
;
and
therefore
he
points
out
Christ
as
the
substance
of
the
Passeover
and
daily
Sacrifices
,
who
by
the
merit
and
vertue
of
his
death
takes
away
the
sin
of
his
own
,
both
Jewes
and
Gentiles
.
Doctrine
1.
Faithful
Ministers
,
and
such
as
know
Christ
,
will
diminish
nothing
of
his
commendation
,
for
any
outward
dispensations
he
may
meet
with
;
for
,
the
occasion
of
this
testimony
declareth
,
that
when
John
was
publishing
the
former
testimonies
,
Christ
was
absent
,
and
particularly
,
under
his
tentations
in
the
Wildernesse
,
as
the
Harmony
maketh
clear
,
and
yet
in
the
mean
time
he
had
been
commending
him
.
2.
Such
as
faithfully
point
out
and
commend
Christ
,
he
will
give
them
occasion
to
do
it
yet
more
,
by
becoming
more
familiar
with
them
,
that
so
they
may
make
him
better
known
;
for
,
whereas
John
had
preached
Christ
faithfully
,
the
next
day
John
seeth
Jesus
coming
unto
him
,
and
so
will
he
do
still
,
though
he
come
not
any
more
in
person
.
3.
As
faithful
Ministers
get
more
clear
and
renewed
sights
of
Christ
,
so
they
ought
to
improve
those
dispensations
by
making
him
known
yet
more
to
others
;
for
,
when
Christ
cometh
to
John
,
he
publisheth
a
new
testimony
,
and
points
out
yet
more
of
him
.
4.
It
is
no
small
part
of
Christs
excellencie
in
the
eyes
of
lost
sinners
,
that
he
was
pleased
to
condescend
to
be
a
suffering
and
crucified
Lord
,
whereby
he
purchaseth
unto
them
so
great
a
good
,
and
g●ve
such
a
demonstration
of
his
love
,
in
that
he
would
buy
their
well-being
at
so
dear
a
rate
,
and
lay
his
own
exaltation
in
pledge
of
it
;
Therefore
,
however
carnal
Jewes
stumbled
at
a
crucified
Messiah
,
yet
John
holds
him
out
as
excellent
,
in
that
he
was
the
●amb
of
God
,
or
,
a
sacrifice
for
sin
.
5.
The
world
without
Christ
,
is
lying
in
wickednesse
under
sin
,
and
under
all
that
followeth
upon
it
;
under
the
guilt
of
Adams
sin
,
and
the
corruption
of
nature
,
under
the
dominion
and
power
of
actual
sin
,
and
under
the
curse
and
wrath
of
God
for
it
;
and
the
sense
of
this
is
it
which
will
make
thoughts
of
a
crucified
Christ
sweet
;
for
,
so
is
supposed
here
,
in
these
words
,
the
sinne
of
the
world
.
6.
Mans
misery
through
sin
,
and
wrath
for
sin
,
is
such
,
as
he
can
onely
be
relieved
from
it
by
Christ
the
true
sacrifice
for
sin
;
for
,
he
is
the
Lamb
of
God
who
taketh
away
sinne
;
And
onely
he
,
since
the
beginning
of
the
world
,
Rev.
13.8
.
7.
The
Legal
Sacrifices
and
the
Paschal
Lamb
,
were
but
types
of
Christ
the
true
Sacrifice
for
sin
,
and
the
substance
of
all
they
shadowed
out
,
is
onely
to
be
found
in
him
,
who
was
without
spot
and
blemish
;
who
is
separated
from
sinners
,
as
the
Paschal
Lamb
was
set
apart
on
the
tenth
day
of
the
moneth
;
who
expiates
sin
by
his
death
,
which
theirs
did
but
typically
;
whose
blood
applied
,
doth
quiet
the
conscience
,
and
turn
away
the
curse
,
as
upon
sprinkling
the
blood
of
the
Passeover
,
the
destroying
Angel
passed
over
;
who
was
content
to
be
killed
and
rosted
in
the
wrath
of
God
,
(
as
the
Passeover
was
in
the
fire
)
that
we
might
live
,
and
he
might
be
food
for
us
;
and
,
who
was
content
to
undergo
all
this
meekly
and
patiently
for
our
cause
,
Therefore
is
he
called
the
Lamb
,
with
relation
specially
to
the
Passeover
,
and
the
Lambs
employed
for
daily
sacrifice
,
and
with
relation
to
the
properties
of
these
beasts
,
pointing
out
the
way
of
his
suffering
,
as
Isaiah
53.7
.
8.
Albeit
the
Paschal
Lamb
,
and
Lambs
for
Sacrifice
were
Gods
creatures
,
and
appointed
and
enjoyned
by
God
in
the
general
for
these
typical
uses
;
Yet
the
choosing
out
,
and
setting
apart
of
such
as
were
most
fit
according
to
Gods
direction
,
was
mans
work
,
and
his
judgment
was
interposed
in
it
:
But
Christ
the
true
Sacrifice
,
was
singled
out
alanerly
by
God
;
who
out
of
his
infinite
love
to
lost
man
,
did
designe
him
for
that
work
in
his
eternal
counsel
and
the
Covenant
of
redemption
,
when
man
had
no
way
to
help
himself
;
who
separated
him
from
sinners
by
spotlesse
sanctification
,
to
be
a
perfect
Sacrifice
;
and
,
who
sent
him
out
of
his
own
bosome
to
accomplish
the
work
of
redemption
;
for
these
causes
is
he
called
the
Lamb
of
God
,
as
his
peculiar
priviledge
above
these
types
.
9.
Christ
is
the
true
Saviour
who
taketh
the
burden
of
sin
from
off
his
people
,
and
bears
it
himself
,
and
by
bearing
of
it
,
doth
destroy
and
abolish
it
;
This
he
did
by
his
death
in
transferring
the
guilt
of
their
sin
upon
himself
,
and
bearing
the
punishment
and
wrath
due
to
it
,
by
which
he
hath
merited
the
taking
of
sin
away
out
of
Gods
sight
,
and
obtained
a
dominion
over
it
;
and
this
is
made
forth-coming
to
his
people
,
partly
by
justification
wherein
the
merit
of
Christs
death
is
applied
for
taking
away
the
guilt
and
punishment
due
to
sin
,
so
as
it
shall
not
be
inflicted
,
partly
,
by
sanctification
,
wherein
the
power
of
his
death
is
applied
for
subduing
and
purging
the
filth
of
sin
,
till
the
beleever
be
presented
spotlesse
;
He
is
the
Lamb
of
God
which
taketh
away
sinne
;
or
,
taketh
it
oft
them
,
beareth
it
himself
,
and
taketh
it
quite
away
;
for
,
the
word
will
import
all
these
.
10.
The
vertue
and
efficacie
of
Christs
death
doth
expiate
and
take
away
the
sin
of
the
universality
of
his
elect
throughout
all
the
world
,
and
is
not
restricted
to
Jewes
only
,
as
these
typical
sacrifices
were
,
but
extended
to
all
his
elect
among
the
Gentiles
also
;
for
,
he
taketh
away
the
sinne
of
the
world
,
which
is
not
to
be
understood
of
all
and
every
man
(
for
their
sinnes
are
not
taken
away
)
but
of
his
own
scattered
through
the
world
,
and
in
all
ages
of
it
,
and
particularly
,
as
taking
in
Gentiles
as
well
as
Jewes
,
as
the
word
world
is
taken
,
1
John
2.2
.
Beside
,
they
may
also
be
called
the
world
,
as
being
many
in
themselves
,
as
being
in
his
estimation
as
good
as
all
the
world
,
and
they
who
will
one
day
be
set
apart
from
the
rest
of
the
world
,
and
make
up
a
peculiar
world
of
themselves
.
11.
Christ
,
coming
into
the
world
for
the
redemption
of
lost
man
,
ought
to
be
looked
on
as
wonderful
in
his
incarnation
,
sufferings
,
and
in
the
love
from
whence
this
floweth
;
and
as
rare
and
matchlesse
,
there
being
no
Immanuel
but
one
,
no
love
,
no
actions
like
his
,
and
therefore
much
to
be
admired
and
esteemed
of
;
And
all
who
would
reap
benefit
by
him
,
ought
to
turne
their
eyes
off
all
other
things
,
expecting
no
such
benefit
from
them
in
whole
or
in
part
,
and
fixe
them
onely
on
him
:
All
these
are
imported
in
this
duty
to
which
John
inviteth
his
hearers
to
behold
(
or
,
see
,
and
fixe
our
eyes
upon
)
the
Lamb
of
God
.
Ver.
30.
This
is
he
,
of
whom
I
said
,
After
me
cometh
a
man
which
is
preferred
before
me
:
for
he
was
before
me
.
John
here
applieth
his
former
Doctrine
concerning
the
Messiah
(
which
he
had
preached
both
before
Christs
coming
to
him
,
and
since
he
went
to
the
Wildernesse
,
ver.
15
,
27.
)
to
Jesus
Christ
now
present
.
Whence
learn
.
1.
Ministers
can
never
enough
be
careful
in
setting
out
Christs
excellencie
,
notwithstanding
any
outward
condition
wherein
he
is
;
nor
in
putting
away
any
honour
due
to
Christ
,
when
it
seemeth
to
be
given
to
them
;
nor
in
studying
his
eternal
Godhead
,
and
commending
his
excellency
above
all
;
because
of
that
;
for
,
this
is
the
summe
of
that
doctrine
which
here
again
he
inculcates
;
after
me
cometh
a
man
,
which
is
preferred
before
me
,
for
he
was
before
me
.
2.
God
doth
approve
in
his
servants
,
not
fits
and
flashes
,
but
fixednesse
and
constancie
in
their
discerning
Christ
and
his
glory
,
in
his
lowest
estate
;
And
they
will
finde
no
cause
to
repent
,
or
eat
in
any
honourable
thoughts
they
have
had
of
him
;
Therefore
,
doth
John
as
no
reed
shaken
with
the
winde
,
adhere
unto
,
and
again
publish
his
former
doctrine
.
3.
The
same
things
spoken
over
and
over
again
of
Christ
,
will
not
be
tastlesse
to
such
as
know
his
excellencie
;
and
truths
often
inculcate
are
the
truths
which
we
come
oftenest
short
in
taking
up
;
and
yet
should
study
most
;
So
much
also
doth
Johns
frequent
repetition
of
this
doctrine
teach
.
4.
The
dignity
and
excellencie
of
Christ
as
God
,
becometh
comfortable
to
the
Church
,
being
found
in
our
nature
,
by
his
becoming
man
and
her
kinsman
,
that
he
may
do
the
duty
of
a
kinsman
and
Redeemer
to
her
.
Therefore
,
doth
John
point
him
out
under
the
name
of
a
man
;
after
me
cometh
a
man
,
&c.
5.
Faithful
preaching
and
commending
of
Christ
,
is
a
meane
making
way
for
a
more
full
sight
of
him
,
both
to
the
Preachers
and
faithful
receivers
of
what
is
taught
;
for
,
John
at
last
,
gets
him
now
present
to
point
out
,
whom
he
had
so
often
commended
unseen
,
This
is
he
of
whom
I
said
,
&c.
And
all
faith
full
Preachers
and
receivers
of
their
testimony
,
may
expect
the
day
when
they
shall
see
him
whom
they
commended
and
beleeved
in
,
face
to
face
.
Ver.
31.
And
I
know
him
not
:
but
that
he
should
be
made
manifest
unto
Israel
,
therefore
am
I
come
baptizing
with
water
.
Lest
any
should
question
how
John
knew
this
person
to
be
the
Messiah
whom
he
had
preached
;
He
declareth
how
he
came
to
know
him
,
and
got
ground
for
this
testimony
.
And
first
,
he
declareth
that
when
he
entred
upon
his
calling
,
he
knew
not
Christ
by
face
;
or
at
least
,
that
he
had
not
any
converse
with
him
to
know
him
to
be
the
Messiah
:
Onely
he
knew
by
revelation
,
his
offices
,
and
that
he
was
in
the
world
,
shortly
to
be
manifested
:
And
therefore
he
was
sent
by
the
immediate
call
of
God
to
preach
his
approach
and
being
at
hand
,
and
by
his
Doctrine
and
Baptisme
to
hold
out
the
benefits
to
be
had
by
him
,
having
assurance
also
,
that
in
the
time
of
his
Ministry
,
he
should
have
occasion
to
point
out
his
person
to
Israel
,
as
being
his
forerunner
.
Doctrine
1.
It
is
an
unjust
calumnie
and
prejudice
against
the
Ministers
of
the
Gospel
,
that
what
they
say
of
Christ
,
is
done
but
for
by-respects
;
And
particularly
,
there
was
no
cause
to
suspect
these
extraordinary
messengers
sent
to
point
out
Christ
,
now
come
into
the
world
,
of
any
collusion
with
him
,
or
double-dealing
;
Therefore
,
God
so
ordered
it
,
that
,
to
prevent
this
,
John
,
though
a
kinsman
of
Christs
according
to
the
flesh
,
should
not
know
him
,
either
not
seeing
him
by
face
,
or
having
no
converse
with
him
.
2.
A
bodily
sight
of
Christ
,
or
acquaintance
with
him
outwardly
,
is
not
simply
needful
for
enabling
a
Minister
to
point
him
out
savingly
to
the
world
:
Albeit
all
the
Apostles
behoved
to
have
been
such
as
had
seen
,
and
had
conversed
with
him
in
the
flesh
,
Acts
1.21
,
22.
And
therefore
Paul
was
ravished
to
the
third
heaven
to
supply
the
want
of
seeing
him
in
the
flesh
,
2
Cor.
12.2
.
1
Cor.
15.8
.
Yet
even
in
the
dayes
of
his
flesh
,
called
men
were
able
to
preach
him
upon
spiritual
acquaintance
by
faith
,
though
they
had
not
seene
nor
known
him
in
the
flesh
;
for
,
John
was
sent
to
manifest
him
to
Israel
,
when
yet
he
knew
him
not
.
3.
Men
called
of
God
to
the
work
of
the
Ministry
,
must
not
stand
back
because
of
the
conscience
of
much
inability
,
but
ought
to
hazard
on
the
call
,
expecting
that
their
furniture
shall
grow
upon
their
hands
as
they
need
it
;
for
John
is
sent
not
onely
to
preach
Christ
,
but
to
point
him
out
,
when
yet
he
knew
him
not
,
but
had
a
promise
that
he
should
know
him
,
as
afterward
he
did
.
4.
The
chief
end
of
the
Ministry
of
the
Word
and
Sacraments
,
is
,
to
point
out
,
and
to
make
an
unknown
Christ
,
known
to
the
world
and
the
Church
;
for
,
that
he
should
be
made
manifest
to
Israel
,
therefore
,
am
I
come
baptizing
with
water
.
John
had
indeed
a
peculiar
end
in
his
Ministry
,
to
preach
that
the
Kingdome
of
God
was
at
hand
,
that
Christ
was
come
in
the
flesh
,
and
to
point
him
out
in
person
:
But
the
general
end
of
the
Ministry
,
in
which
he
also
joyned
,
is
to
point
him
out
to
faith
,
in
his
merit
,
vertue
and
efficacie
.
5.
Baptisme
with
water
is
an
Ordinance
of
God
,
wherein
Chrst
is
also
held
forth
,
as
the
pardoner
and
pu●ger
of
his
people
,
the
washer
and
renewer
of
their
person
and
nature
;
and
this
was
the
end
of
Johns
Baptisme
also
;
for
,
saith
he
,
I
am
come
to
baptize
with
water
,
that
he
should
be
made
manifest
.
6.
The
Lord
who
is
Sovereign
Lord
of
the
world
,
and
may
reveale
Christ
to
whom
he
will
,
was
pleased
to
make
Israel
his
peculiar
people
,
and
to
give
unto
them
the
first
offer
of
Christ
,
and
of
all
the
priviledges
of
the
Gospel
,
that
he
might
keep
his
promise
made
to
their
fathers
,
Rom.
15.8
.
and
that
he
might
leave
a
pledge
of
his
fidelity
,
that
no
affection
to
the
rest
of
his
sheep
,
could
make
him
break
what
he
had
said
;
for
,
John
was
sent
,
that
he
might
be
made
manifest
to
Israel
.
Ver.
32.
And
John
bare
record
,
saying
,
I
saw
the
Spirit
descending
from
heaven
like
a
dove
,
and
it
abode
upon
him
.
33.
And
I
knew
him
not
:
but
he
that
sent
me
to
baptize
with
water
,
the
same
said
unto
me
,
Vpon
whom
thou
shalt
see
the
Spirit
descending
,
and
remaining
on
him
,
the
same
is
he
which
baptizeth
with
the
Holy
Ghost
.
34.
And
I
saw
,
and
bare
record
that
this
is
the
Sonne
of
God
.
John
declareth
further
,
that
he
got
a
signe
from
God
whereby
he
might
know
the
true
Messiah
and
the
Baptizer
with
the
Holy
Ghost
,
which
being
accomplished
on
Christ
at
his
Baptisme
,
Matth.
3.16
.
did
confirme
John
,
and
encourage
him
to
proclaime
Christ
to
be
the
Sonne
of
God
.
Whereas
John
saith
,
ver.
33.
that
he
knew
not
Christ
,
it
is
not
to
be
understood
as
if
he
knew
him
not
at
all
,
before
the
accomplishment
of
that
signe
,
for
it
is
clear
from
Matth.
3.13
,
14
he
knew
him
when
he
came
to
be
baptized
.
But
the
meaning
is
,
that
when
John
entred
to
his
Ministry
,
and
got
the
promise
of
this
signe
,
he
knew
not
Christ
by
face
,
though
afterward
about
the
time
of
his
Baptisme
,
he
knew
him
first
by
revelation
,
and
was
yet
more
confirmed
by
the
accomplishment
of
the
promised
signe
.
Doctrine
1.
The
glorious
evidences
of
Christs
excellencie
and
Godhead
,
when
he
came
into
the
world
,
are
not
cunningly
devised
fables
;
but
most
certaine
and
infallible
truths
;
for
,
John
bare
record
,
saying
,
I
saw
,
&c.
He
giveth
a
solemne
testimony
of
it
.
2.
Christ
in
his
solmne
entry
to
his
offices
,
was
sealed
from
heaven
,
and
stated
in
them
,
that
so
the
Church
may
learn
to
embrace
him
with
all
respect
.
Therefore
doth
the
Spirit
descend
upon
him
in
this
visible
glorious
way
,
and
the
Father
beare
witnesse
to
him
,
as
it
is
,
Matth.
3.
all
the
persons
of
the
Trinity
manifesting
themselves
on
Jordans
bank
.
3.
Christ
is
endowed
with
the
Spirit
from
on
high
for
executing
of
his
offices
,
and
it
is
made
manifest
that
the
Spirit
is
to
be
found
on
him
,
and
sought
from
him
;
for
,
I
saw
the
Spirit
descending
from
heaven
upon
him
,
where
the
Spirit
,
who
filleth
heaven
and
earth
,
is
said
to
descend
in
respect
of
that
visible
manifestation
and
signe
of
his
presence
.
4.
The
Spirits
descending
like
a
dove
,
a
meek
,
harmlesse
and
affectionate
creature
,
pointed
out
,
what
Christ
is
in
his
own
nature
to
them
that
come
to
him
,
even
meeke
,
harmlesse
,
loving
,
and
not
dreadful
;
what
he
is
in
the
execution
of
his
office
,
even
he
in
whom
the
Father
is
well
pleased
and
pacified
,
and
he
who
bringeth
the
good
newes
of
asswaging
the
deluge
of
wrath
,
as
Noahs
dove
of
the
drying
up
of
the
flood
;
And
what
he
is
in
the
operations
of
his
Spirit
upon
his
people
,
that
they
are
made
meek
,
harmlesse
,
and
lowly
as
doves
,
not
like
birds
of
prey
.
5.
Albeit
all
Christs
members
do
receive
of
the
Spirit
in
their
measure
,
yet
it
is
Christs
prerogative
to
have
the
Spirit
resting
on
him
;
Not
only
as
God
is
the
Spirit
of
one
essence
with
him
,
proceeding
from
the
Father
and
him
,
and
so
is
ever
present
with
him
t●
But
even
as
man
by
vertue
of
the
personal
union
,
the
Spirit
floweth
and
resteth
on
Christ
,
and
efficaciously
worketh
in
him
all
divine
graces
and
vertues
without
measure
,
and
immutably
,
so
that
none
can
come
wrong
to
him
at
any
time
for
receiving
of
his
Spirit
:
Therefore
,
it
is
said
,
it
abode
upon
him
.
See
Isa
,
11.2
,
3.
6.
Christ
in
taking
on
our
nature
,
did
so
cover
his
glory
with
the
vaile
of
our
flesh
and
common
infirmities
,
that
he
could
not
be
known
by
bodily
sight
from
another
man
,
without
divine
revelation
,
and
evidences
from
God
;
for
,
without
this
,
John
saith
,
I
knew
him
not
.
See
Matth
16.17
.
7.
The
Lord
is
very
tender
and
careful
of
his
servants
,
to
encourage
and
confirme
them
in
their
calling
and
message
;
And
will
not
faile
to
performe
what
he
hath
promised
for
that
effect
,
when
he
sendeth
them
out
;
for
,
John
saith
,
he
saw
this
signe
in
a
peculiar
way
,
as
being
to
him
an
accomplishment
of
that
promise
given
to
him
;
for
,
God
had
said
to
him
,
upon
whom
thou
shalt
see
the
Spirit
descending
,
&c.
and
now
it
was
accomplished
.
8.
The
Spirit
resteth
upon
Christ
,
and
was
manifested
to
be
on
him
by
a
visible
signe
,
not
onely
for
himself
,
and
to
point
out
his
ezcellency
,
but
for
the
Churches
good
,
and
to
certifie
them
that
he
received
the
Spirit
to
communicate
unto
them
,
either
extraordinarily
,
when
need
required
,
or
ordinarily
,
to
work
that
inwardly
by
his
Spirit
,
which
Baptisme
scaleth
and
signifieth
;
for
,
this
signe
served
to
point
out
that
Christ
is
be
which
baptizeth
with
the
holy
Ghost
.
Which
is
spoken
,
partly
,
with
relation
to
the
extraordinary
pouring
out
of
his
Spirit
after
his
Ascention
,
as
appeareth
from
Acts
1.5
.
partly
,
with
relation
to
the
external
Ordinance
of
Baptisme
administred
by
John
and
others
,
whereof
he
onely
can
give
the
substance
,
when
by
his
Spirit
he
sanctifieth
and
cleanseth
the
beleever
.
9.
Albeit
that
extraordinary
signes
and
wonders
be
not
now
needful
to
confirme
the
doctrine
so
oft
confirmed
already
;
Yet
every
Minister
,
would
be
sure
grounded
in
what
they
testifie
to
be
the
minde
of
God
,
and
what
they
know
of
Christs
excellency
,
they
would
not
hide
nor
conceale
it
;
So
much
may
be
learned
from
John's
way
,
who
saw
,
and
bare
record
.
10.
This
truth
,
that
Jesus
the
Sonne
of
Mary
,
is
also
the
Sonne
of
God
in
the
same
person
,
was
confirmed
by
infallible
evidences
,
and
by
eye
and
eare
witnesses
;
for
,
I
saw
,
and
bare
record
that
this
is
the
Sonne
of
God
.
See
2
Pet.
1.16
.
1
John
1.1
.
11.
It
is
not
enough
to
receive
Christ
as
excellently
endowed
for
the
discharge
of
his
offices
;
but
to
receive
and
beleeve
in
him
as
the
Sonne
of
God
by
eternal
generation
,
as
being
the
ground-stone
of
our
salvation
,
of
our
comfort
,
peace
and
strength
;
Therefore
doth
John
hold
him
out
not
onely
as
the
Baptizer
with
the
Holy
Ghost
,
but
as
the
Sonne
of
God
.
See
1
John
.
5.5
.
Ver.
35.
Again
the
next
day
after
,
John
stood
,
and
two
of
his
disciples
.
36.
And
looking
upon
Jesus
as
he
walked
,
he
saith
,
Behold
the
Lamb
of
God
.
This
is
Johns
fourth
testimony
,
upon
which
followed
the
conversion
of
some
disciples
,
and
so
it
leadeth
us
to
the
last
part
of
the
Chapter
:
The
occasion
and
summe
of
the
testimony
is
,
that
John
being
the
next
day
left
alone
with
two
of
his
disciples
,
(
or
such
as
had
embraced
his
doctrine
,
and
were
more
then
common
hearers
)
and
Christ
coming
by
,
he
again
points
him
out
as
the
true
sacrifice
for
sin
.
Whence
learn
,
1.
As
Christ
doth
not
faile
to
cast
opportunities
of
well-doing
in
his
servants
way
,
so
they
ought
to
neglect
no
occasion
of
doing
good
,
and
of
leading
men
to
Christ
,
for
,
Christ
,
the
next
day
after
the
former
testimony
,
walketh
by
them
,
going
now
away
,
as
appeareth
from
ver.
38
,
39.
And
John
wi●l
preach
and
point
him
out
,
though
but
to
two
disciples
.
2.
Christs
faithful
servants
will
make
conscience
to
exalt
him
,
and
to
lead
people
to
him
,
and
not
to
themselves
,
And
that
not
onely
in
publick
,
where
many
may
observe
,
but
even
in
their
most
private
converse
,
it
will
be
their
care
that
such
as
respect
them
most
,
may
be
led
from
them
to
Christ
.
Therefore
John
,
even
in
private
with
two
disciples
is
so
careful
to
point
out
Christ
.
3
A
sight
of
Christ
is
not
onely
an
occasion
,
but
a
notable
help
to
enable
Ministers
to
preach
and
point
him
out
to
others
;
for
,
as
John
looking
upon
Jesus
as
he
walked
,
is
encouraged
to
commend
him
,
so
a
sight
and
enjoyment
of
his
spiritual
presence
,
will
notably
furnish
men
to
speak
of
him
.
4.
It
is
the
duty
of
faithful
Ministers
,
to
be
much
in
preaching
of
Christ
crucified
,
and
pointing
him
out
as
the
onely
propitiatory
sacrifice
for
sin
,
as
being
a
chief
point
of
Christian
knowledge
,
and
a
powerfull
mean
of
conversion
;
therefore
doth
John
again
point
him
out
as
such
,
Behold
the
Lamb
of
God
.
Ver.
37.
And
the
two
Disciples
heard
him
speak
,
and
they
followed
Jesus
.
38.
Then
Jesus
turned
and
saw
them
following
,
and
saith
unto
them
,
What
seek
ye
?
They
said
unto
him
,
Rabbi
,
(
which
is
to
say
being
interpreted
,
Master
)
where
dwellest
thou
?
39.
He
saith
unto
them
,
Come
and
see
.
They
came
and
saw
where
he
dwelt
,
and
abode
with
him
that
day
;
for
it
was
about
the
tenth
hour
.
From
this
to
the
end
of
the
Chapter
we
have
the
calling
of
five
disciples
,
not
to
the
Apostleship
,
for
that
was
afterward
,
nor
yet
simply
by
conversion
,
at
least
all
of
them
,
for
some
of
them
were
Johns
disciples
,
and
beleeved
in
the
Messiah
to
come
;
and
Nathan●el
was
a
sincere
man
:
But
to
the
acknowledgment
and
embracing
of
the
person
of
Jesus
Christ
as
the
promised
Messiah
.
The
first
two
wrought
upon
by
Johns
last
testimony
,
are
Andrew
,
as
appeareth
from
ver.
40.
and
(
belike
)
John
,
because
he
marketh
the
circumstances
so
punctually
.
They
hearing
Johns
doctrine
,
are
taken
with
it
,
and
follow
Christ
.
And
Christ
enquiring
their
errand
,
they
declare
they
sought
to
him
as
their
Teacher
,
and
to
have
more
acquaintance
with
him
;
Upon
which
they
are
warmly
invited
,
and
stay
with
him
all
night
,
learning
excellent
things
,
as
appeareth
from
the
effects
.
Doctrine
1.
Small
ordinances
and
few
words
may
do
much
good
,
when
Christ
is
pleased
to
breath
,
and
that
which
hath
no
effect
at
one
time
,
may
yet
be
blessed
at
another
;
for
,
John
,
short
testimony
doth
now
work
on
all
that
were
his
hearers
at
that
time
,
though
we
read
of
no
effect
the
same
doctrine
more
amply
enlarged
,
had
the
day
before
.
The
two
disciples
heard
him
speak
,
they
so
heard
now
as
their
hearts
were
touched
and
drawn
to
beleeve
.
2.
As
the
doctrine
of
Christ
,
as
a
sacrifice
for
sin
,
is
sweet
to
such
as
are
trained
in
the
school
of
repentance
,
as
Johns
disciples
were
;
So
this
doctrine
is
the
chief
instrument
of
conversion
:
Whatever
other
divine
doctrine
men
receive
,
it
will
but
turne
them
Moralists
,
unlesse
they
also
receive
and
embrace
the
doctrine
of
Christ
crucified
,
and
himself
so
held
out
in
it
,
to
make
them
Christians
indeed
;
for
,
behold
the
Lamb
of
God
,
was
the
doctrine
they
heard
him
speak
,
which
wrought
upon
them
.
3.
Such
as
do
rightly
hear
Christ
preached
,
will
never
get
rest
till
they
attaine
to
some
more
acquaintance
with
himself
;
The
heart
touched
by
the
Word
,
is
set
on
work
to
follow
after
and
seek
communion
with
him
,
and
for
this
end
,
will
misse
and
follow
after
him
,
never
resting
till
they
get
him
;
So
much
are
we
taught
by
these
disciples
practice
,
they
heard
him
speak
,
and
they
followed
Jesus
.
4.
Christ
taketh
notice
,
and
knoweth
wel-enough
who
they
are
that
follow
him
,
although
his
back
seeme
to
be
toward
them
;
for
,
his
turning
,
and
seeing
them
follow
,
importeth
,
that
he
knew
they
were
behinde
him
.
5.
Albeit
Christ
seeme
to
go
away
from
these
who
follow
him
,
and
let
them
follow
awhile
that
so
he
may
stirre
them
up
,
and
exercise
and
discover
their
faith
the
more
:
Yet
ere
all
be
done
,
he
will
turn
and
manifest
himself
unto
them
:
so
much
are
we
taught
by
this
practice
,
Jesus
turned
and
saw
them
following
.
6.
Such
as
follow
Christ
would
very
seriously
try
and
enquire
their
end
in
so
doing
;
Whether
it
be
ease
and
outward
things
,
o●
spiritual
ends
;
Whether
himself
,
or
his
gifts
;
and
,
What
estimation
they
have
of
him
,
if
they
be
seeking
himself
;
And
before
they
do
this
,
and
be
single
in
their
aime
,
they
will
not
finde
Christs
sweet
entertainment
.
Therefore
,
Christ
at
first
propoundeth
this
Question
,
What
seek
ye
?
●s
needful
to
be
answered
,
and
till
then
he
keeps
a
distance
.
7.
One
right
end
of
seeking
to
Christ
,
is
,
out
of
the
sense
of
our
ignorance
and
errours
,
to
employ
him
to
be
our
souls
Master
and
Teacher
,
who
can
infallibly
and
effectually
instruct
.
So
much
may
be
gathered
from
that
title
they
give
him
;
They
say
unto
him
,
Rabbi
,
which
is
to
say
being
interpreted
,
Master
,
or
,
Teacher
.
8.
Such
as
have
any
sound
knowledge
of
Christ
will
use
meanes
to
be
more
acquainted
with
him
;
And
such
as
come
to
him
for
right
ends
will
not
have
soone
done
their
errands
with
him
,
nor
get
enough
of
him
;
So
much
is
imported
in
their
answer
;
Where
dwellest
thou
?
as
minding
to
have
more
familiar
acquaintance
with
him
,
then
to
get
a
little
information
by
the
way
onely
.
9.
Such
as
seek
Christ
for
himself
,
will
get
warme
invitations
and
entertainment
from
him
at
last
;
And
as
they
are
not
willing
to
have
soone
done
with
Christ
,
so
he
will
finde
meanes
to
hold
them
on
with
him
;
for
,
be
saith
unto
them
,
come
and
see
,
he
doth
not
tell
them
,
that
they
might
come
when
they
liked
,
but
draweth
them
along
with
him
:
And
if
we
take
it
up
spiritually
,
it
imports
,
That
his
sincere
followers
will
be
made
to
know
by
experience
the
place
where
his
honour
dwelleth
,
by
tasting
of
the
blessing
of
publick
Ordinances
,
till
they
come
to
dwell
with
him
for
ever
.
And
,
That
they
can
better
take
up
these
things
by
seeing
and
experience
,
then
by
any
report
.
10.
When
Christ
giveth
invitations
,
it
is
wisdome
in
his
people
to
embrace
the
offer
,
and
not
to
sit
their
time
,
when
either
the
Word
,
or
the
lively
operation
of
the
Spirit
with
it
,
is
calling
and
alluring
their
hearts
;
for
,
upon
his
call
,
they
came
and
saw
where
he
dwelt
11.
Such
as
follow
Christs
call
,
may
not
onely
get
what
good
they
expect
,
but
his
providence
may
cast
unexpected
benefits
in
their
way
;
for
,
they
abode
with
him
that
day
,
for
it
was
about
the
tenth
hour
,
or
,
(
according
to
the
Jewes
calculation
,
who
divided
every
day
into
twelve
hours
,
which
therefore
were
longer
in
Summer
,
and
shorter
in
winter
)
two
hours
before
night
.
They
came
onely
to
know
the
place
of
his
abode
,
but
providence
ordered
,
that
they
got
a
nights
lodging
with
him
,
that
they
might
learn
more
of
him
.
Ver.
40.
One
of
the
two
which
heard
John
speak
,
and
followed
him
,
was
Andrew
,
Simon
Peters
brother
.
41.
He
first
findeth
his
own
brother
Simon
,
and
saith
unto
him
,
We
have
found
the
Messias
,
which
is
,
being
interpreted
,
the
Christ
.
42.
And
he
brought
him
to
Jesus
.
And
when
Jesus
beheld
him
,
he
said
,
Thou
art
Simon
,
the
sonne
of
Jona
,
thou
shalt
be
called
Cephas
,
which
is
by
interpretation
a
stone
.
The
next
that
is
called
,
is
Peter
,
whom
his
brother
Andrew
(
one
of
the
former
two
)
finding
,
he
declareth
how
he
had
found
the
Messiah
,
and
bringeth
him
to
him
:
And
Christ
promiseth
to
make
him
of
a
mean
man
,
a
prime
beleever
and
instrument
in
his
work
,
and
giveth
him
a
name
answerable
.
Doctrine
1.
Such
as
have
gotten
any
knowledge
of
Christ
,
and
are
brought
in
to
him
,
ought
to
be
careful
to
invite
others
unto
him
:
And
albeit
such
as
are
unrenewed
may
be
instruments
of
conversion
to
others
(
otherwise
we
should
hear
none
in
faith
of
a
blessing
to
that
Ordinance
,
since
we
cannot
be
infallibly
certain
of
the
conversion
of
any
)
yet
such
as
are
converted
,
will
be
most
zealous
that
way
,
and
ordinarily
are
most
successeful
;
Therefore
,
doth
Andrew
,
being
now
called
,
seek
Simon
,
and
bring
him
to
Christ
.
2.
True
grace
sanctifieth
natural
affection
,
and
maketh
a
man
expresse
it
,
by
seeking
their
spiritual
good
to
whom
he
is
bound
by
nature
;
Therefore
,
Andrew
seeketh
his
own
brother
,
Simon
.
3.
God
may
by
a
weak
instrument
,
call
a
man
to
Christ
,
who
will
prove
a
more
excellent
and
notable
instrument
then
himself
;
He
may
make
mean
ones
instruments
of
good
to
ve●y
eminent
ones
;
for
,
Peter
,
the
great
Apostle
,
is
called
by
Andrew
.
4.
Kindnesse
begins
on
Christs
side
,
and
his
grace
doth
prevent
the
sinner
;
for
,
Andrew
the
instrument
of
Peters
good
,
first
findeth
his
own
brother
,
which
importeth
he
was
seeking
him
,
and
did
finde
him
before
he
dreamed
of
so
good
newes
5.
Jesus
of
Nazareth
is
the
Messiah
promised
in
the
Old
Testament
,
whom
the
Prophets
and
the
godly
looked
for
,
so
doth
Andrew
reckon
,
we
have
the
Messiat
,
implied
also
that
he
and
his
brother
had
been
of
these
who
looked
for
him
.
6.
The
finding
of
Jesus
Christ
,
the
promised
Messiah
,
is
good
newes
indeed
,
and
the
most
excellent
of
purchases
,
as
making
the
finder
eternally
happy
;
for
,
these
are
the
good
news
that
went
among
them
,
we
have
found
the
Messias
.
7.
It
is
the
will
of
God
that
his
minde
in
Scripture
be
not
hid
up
in
a
dark
language
,
but
that
it
be
made
plain
and
intelligible
to
all
who
seek
the
way
of
salvation
therein
;
Therefore
,
is
the
Hebrew
word
Messias
,
interpreted
,
the
Christ
,
in
Greek
,
in
which
the
New
Testament
was
written
for
the
use
both
of
Gentiles
and
Jewes
,
as
being
then
a
common
language
,
so
also
ver.
38.42
.
8.
The
titles
and
stiles
given
to
Christ
in
Scripture
are
not
to
be
lightly
passed
over
,
but
pondered
,
what
may
be
held
out
in
them
for
our
edification
and
comfort
;
And
particularly
,
that
he
hath
taken
to
himself
the
title
of
being
the
anointed
one
by
the
Spirit
without
measure
,
for
the
discharge
of
all
his
offices
for
the
Churches
good
;
therefore
also
is
his
name
,
the
Messias
,
which
signifieth
the
Anointed
,
interpreted
in
Greek
the
Christ
,
signifying
the
same
.
9.
Whatever
is
wanting
in
the
light
of
Instruments
pointing
out
Christ
,
will
be
made
up
if
the
hearer
go
to
Christ
himself
;
And
faithful
Preachers
will
not
be
at
ease
till
they
draw
hearers
to
Christ
,
and
hearers
should
be
tractable
when
means
are
offered
,
and
not
rest
up
in
any
mans
word
,
but
go
to
Christ
themselves
;
for
,
Andrew
having
little
more
to
say
,
drawes
him
to
Christ
,
and
Peter
goeth
with
him
,
he
brought
him
to
Jesus
.
10.
Christ
doth
perfectly
know
all
that
come
to
him
,
and
what
concerns
them
,
and
this
he
discovereth
,
that
they
may
be
encouraged
to
employ
him
in
all
exigents
,
and
may
walk
before
him
as
an
heart
searching
God
;
Therefore
,
when
Jesus
beheld
him
,
he
said
,
thou
art
Simon
,
&c.
At
first
view
he
lets
him
see
he
knew
him
.
11.
Christ
will
welcome
these
that
come
to
him
,
whoever
were
the
instruments
of
their
conversion
,
nor
will
he
despite
them
for
their
outward
mean
condition
;
for
,
he
welcometh
Peter
,
though
called
by
the
private
instruction
of
Andrew
,
as
well
as
these
who
were
called
by
John
,
and
that
albeit
he
was
poor
Simon
the
sonne
of
fisher
Jona
.
12.
Such
as
come
to
Christ
he
giveth
them
a
new
nature
,
and
admits
them
into
his
family
as
children
;
for
,
his
giving
him
a
new
name
,
imports
he
was
now
a
borne
childe
in
his
family
,
and
he
his
Father
.
13.
Whatever
dignity
and
excellency
Christ
conferre
upon
his
converts
,
yet
he
would
have
them
not
forgetting
what
they
are
of
themselves
,
that
this
may
still
keep
them
humble
,
and
commend
Christs
grace
the
more
;
Therefore
,
with
the
promise
he
puts
him
in
minde
,
that
he
is
Simon
the
sonne
of
Jona
.
14.
As
constancie
and
firmnesse
in
the
truth
and
profession
thereof
in
variety
of
times
and
trials
,
is
a
commendable
excellency
;
so
the
dispensation
of
the
measures
of
faith
whereby
professors
are
stronger
or
weaker
,
are
in
Christs
own
hand
;
And
it
is
not
onely
beleevers
duty
to
be
firme
,
but
Christs
promise
also
,
who
undertakes
to
make
them
such
so
farre
as
he
seeth
it
meet
;
for
,
the
thing
signified
by
this
name
,
Sephas
,
or
,
a
Stone
is
constancy
as
Peters
excellency
;
and
Christ
by
giving
him
this
name
,
undertaketh
to
make
him
so
.
15.
The
Lord
doth
not
measure
nor
judge
of
his
servants
by
their
fits
of
weaknesse
,
but
by
the
constant
tenour
of
their
way
;
And
in
great
mercy
,
he
giveth
confirmations
to
his
own
,
whom
he
is
to
try
,
that
when
their
weaknesse
appeareth
,
they
may
not
lose
hope
;
for
,
Christ
calleth
Simon
,
Cephas
,
or
a
fixed
beleever
,
notwithstanding
his
slips
that
followed
,
and
by
this
name
would
sore-arme
him
against
discouragement
therefrom
.
Ver.
43.
The
day
following
,
Jesus
would
go
forth
into
Galilee
,
and
findeth
Philip
,
and
saith
unto
him
,
Follow
me
.
44.
Now
Philip
was
of
Bethsaida
,
the
City
of
Andrew
and
Peter
.
The
fourth
disciple
,
whom
Christ
himself
sought
out
and
called
,
is
Philip
,
and
to
this
is
subjoyned
the
place
of
Philips
habitation
,
being
the
same
with
Andrew
and
Peters
also
.
Whence
learn
,
1.
As
Christ
was
constant
and
diligent
about
his
Fathers
work
;
So
he
will
not
faile
to
go
wherever
he
hath
an
errand
,
or
any
to
bring
in
,
and
wherever
he
cometh
,
he
hath
some
to
finde
:
for
,
The
day
following
,
without
losse
of
a
day
,
Jesus
would
go
forth
,
(
from
the
place
where
he
stayed
after
he
passed
by
John
)
into
Galilee
,
because
he
had
Philip
to
seek
.
2.
Such
as
Christ
hath
a
purpose
of
love
unto
,
he
will
not
only
prevent
them
,
but
will
finde
them
out
and
gain
them
;
for
,
he
findeth
Philip.
3.
Christ
hath
divers
wayes
of
calling
and
bringing
men
to
him
,
so
that
none
are
to
carve
out
a
way
to
themselves
,
as
if
there
were
none
else
;
nor
are
any
to
suspect
their
being
accepted
by
Christ
,
when
they
come
to
him
,
though
they
have
not
been
dealt
with
in
all
things
as
others
;
for
,
here
we
have
some
called
by
John
,
some
by
private
instruction
,
and
Philip
called
by
Christs
own
mouth
,
and
yet
all
alike
welcome
.
4.
Such
as
would
prove
the
truth
of
their
Conversion
,
ought
to
renounce
all
things
in
affection
and
practice
,
in
so
far
as
they
hinder
from
Christ
,
ought
not
to
presume
to
go
before
Christ
,
in
prescribing
their
way
to
him
,
nor
to
follow
their
own
wit
,
will
or
lusts
,
but
to
follow
him
as
a
Teacher
and
Guide
,
and
as
a
patterne
of
obedience
to
the
moral
Law
,
and
suffering
for
righteousnesse
,
and
to
do
this
constantly
;
so
much
is
imported
in
this
invitation
,
Follow
me
,
which
Philip
obeyed
,
as
the
sequel
declareth
.
5.
The
work
of
the
Gospel
and
Kingdome
of
Christ
may
begin
in
very
obscure
places
,
and
among
mean
persons
,
that
so
none
may
despise
a
day
of
small
things
;
for
,
here
he
begins
the
gathering
of
his
Kingdome
,
which
afterward
over-spread
the
world
,
in
obscure
Galilee
,
and
among
men
of
an
obscure
town
.
Bethsaida
.
6.
The
wickednesse
of
a
place
will
not
seclude
Christs
favour
from
particular
persons
,
who
are
his
own
in
it
;
for
,
Bethsaida
was
a
wicked
place
,
as
appeareth
from
Christs
woes
denounced
against
it
,
Mat.
11.20
,
21.
yet
from
thence
he
calleth
three
eminent
Instruments
.
Verse
45.
Philip
findeth
Nathaneel
,
and
saith
unto
him
,
We
have
found
him
of
whom
Moses
in
the
Law
and
the
Prophets
did
write
,
Jesus
of
Nazareth
the
son
of
Joseph
.
46.
And
Nathaneel
said
unto
him
,
Can
there
any
good
thing
come
out
of
Nazareth
?
Philip
saith
unto
him
,
Come
and
see
.
The
last
who
is
called
here
to
embrace
Christ
for
the
Messiah
is
Nathaneel
,
who
is
wrought
upon
,
partly
by
Philip
,
ver.
45
,
46.
partly
,
by
Christ
himself
,
ver.
47
,
48
,
49.
And
upon
his
believing
,
he
is
commended
,
and
promises
of
greater
things
given
for
his
encouragement
,
v.
50
,
51.
As
for
Philip
the
instruments
part
,
he
finding
Nathaneel
,
declareth
how
they
had
found
the
promised
Messiah
,
and
when
he
stumbled
at
Christ
,
because
of
the
place
of
his
residence
or
bi●th
,
as
was
supposed
,
Philip
inviteth
him
to
come
to
Christ
for
clearing
of
that
doubt
.
Doct.
1.
As
Christ
by
one
word
can
draw
a
soul
to
him
,
so
Conversion
is
best
proved
by
effects
,
and
particularly
,
by
zeal
in
seeking
to
promote
the
Kingdome
of
Christ
,
and
the
good
of
our
neighbours
soule
in
our
station
;
it
being
an
inseparable
companion
of
the
new
nature
to
seek
to
multiplie
the
kinde
;
for
,
Philip
was
gained
by
one
word
,
and
proveth
it
by
finding
Nathaneel
,
and
seeking
to
gain
him
.
2.
Private
conference
and
mutual
edification
is
a
notable
means
for
advancing
the
Kingdom
of
Christ
in
our selves
or
others
;
for
,
by
these
means
Christ
gathereth
his
disciples
here
.
3.
The
Messiah
was
spoken
of
and
foretold
,
both
in
the
Law
and
in
the
Prophets
,
and
the
godly
before
his
coming
,
waited
for
him
by
studying
these
Scriptures
;
And
Jesus
is
the
true
Messiah
,
in
whom
all
things
that
were
foretold
are
accomplished
,
the
finding
of
whom
is
the
best
of
newes
;
for
these
are
Philips
newes
to
Nathaneel
,
We
have
found
him
of
whom
Moses
in
the
Law
and
the
Prophets
did
write
,
importing
,
that
Moses
and
the
Prophets
did
write
of
him
,
as
is
clear
from
Gen.
3.15
.
and
49.10
.
Deut.
18.18
.
and
frequently
through
the
Prophets
;
importing
also
,
that
Philip
,
Nathaneel
,
and
other
godly
men
were
versed
in
the
Scriptures
,
point
him
out
,
and
fed
upon
him
as
held
forth
in
the
Word
,
and
that
the
finding
of
him
now
in
person
was
joyful
newes
unto
them
.
4.
Such
as
are
true
Converts
and
love
Christ
,
may
yet
be
very
weak
in
knowledge
,
yea
,
and
erre
also
,
especially
when
any
thing
of
Christ
is
learned
from
tradition
,
or
vulgar
report
,
and
not
from
the
Scripture
;
for
,
so
doth
Philip
mistake
in
calling
him
Jesus
of
Nazareth
,
if
it
be
taken
for
the
place
of
his
birth
,
and
not
of
his
education
,
Matth.
2.23
.
and
,
the
son
of
Joseph
,
as
the
common
report
was
.
5.
Men
are
naturally
ready
to
stumble
at
something
of
Christ
,
yea
,
even
good
men
may
have
prejudices
to
marre
their
own
growth
&
progresse
;
for
,
Nathaneel
stumbleth
at
the
place
,
Can
there
any
good
thing
come
out
of
Nazareth
?
not
so
much
because
Christ
must
be
born
at
Bethlehem
,
as
because
of
the
basenesse
of
the
place
,
the
inhabitants
of
Galilee
where
Nazareth
was
,
being
a
blockish
and
grosse
people
;
so
that
it
was
generally
conceived
,
no
Prophet
could
arise
from
thence
.
John
7.52
.
And
this
good
man
is
overtaken
with
that
evil
of
the
generation
;
whereas
there
is
no
place
so
base
or
bad
,
but
God
when
he
pleaseth
,
can
raise
eminent
instruments
out
of
it
,
or
otherwise
do
it
good
.
6.
No
prejudices
should
hinder
men
to
come
to
Christ
,
and
albeit
others
cannot
solve
their
doubts
,
yet
a
blenk
of
him
will
easily
dispel
them
;
for
,
Philip
answereth
his
doubt
with
Come
and
see
,
intimating
his
own
weaknesse
to
satisfie
all
his
doubts
,
that
it
was
his
duty
to
come
to
Christ
notwithstanding
,
and
that
Christ
could
clear
him
.
Verse
47.
Jesus
saw
Nathaneel
coming
to
him
,
and
saith
of
him
,
Behold
an
Israelite
indeed
,
in
whom
is
no
guile
.
48.
Nathaneel
saith
unto
him
,
Whence
knowest
thou
me
?
Jesus
answered
,
and
said
unto
him
,
Before
that
Philip
called
thee
,
when
thou
wast
under
the
fig-tree
,
I
saw
thee
.
49.
Nathaneel
answered
,
and
saith
unto
him
,
Rabbi
,
thou
art
the
Son
of
God
,
thou
art
the
King
of
Israel
.
Nathaneel
being
perswaded
to
come
to
Christ
by
Philip
,
Christ
by
commending
the
sincerity
of
his
heart
,
and
(
when
Nathaneel
wonders
at
Christ
for
knowing
that
)
by
de●l●●ing
unto
him
where
he
had
been
;
doth
discover
his
Godhead
unto
him
,
which
to
worketh
,
as
to
draw
Nathaneel
to
a
confession
of
his
Godhead
and
Office
.
Whence
learn
,
1.
Christ
will
in
mercy
passe
over
the
faults
,
prejudices
and
mistakes
of
these
who
do
not
persist
in
them
,
but
come
to
him
;
for
,
Christ
welcometh
and
receiveth
Nathaneel
,
even
while
he
is
coming
,
and
taketh
notice
of
him
when
he
minded
it
not
,
and
speaks
of
him
,
and
not
to
him
.
2.
Christ
is
an
exact
discerner
of
men
,
both
their
inside
and
outside
,
and
the
knowledge
of
this
should
draw
men
to
him
,
for
,
Christ
gains
ground
on
Nathaneel
,
by
discovering
how
exactly
he
know
him
.
3.
Albeit
all
who
came
of
Jacob
after
the
flesh
,
were
Israelites
in
the
external
Court
,
yet
all
that
were
so
by
visible
Covenant
,
were
not
such
inwardly
,
and
in
the
inward
Court
of
God
;
And
Christ
is
a
discerner
both
of
the
one
and
the
other
,
who
cannot
be
deceived
;
Therefore
,
saith
he
of
Nathaneel
Behold
,
an
Israelite
indeed
,
or
truly
,
importing
that
many
were
not
truly
such
,
or
in
the
spirit
.
4.
The
true
mark
of
a
true
Israelite
in
the
spirit
,
is
,
not
perfection
or
sinlesnesse
,
but
sincerity
,
whereby
men
having
gotten
grace
,
and
closed
with
Christ
,
and
applied
the
vertue
of
his
blood
,
are
enabled
to
serve
God
from
right
principles
,
and
for
right
ends
;
and
are
in
so
far
purged
from
hypocrisie
and
dissimulation
,
that
it
doth
not
reigne
in
them
,
but
they
love
truth
,
and
hate
guile
,
they
labour
to
be
in
reality
and
in
secret
,
what
they
seem
to
others
to
be
,
they
are
jealous
of
the
unsoundnesse
of
their
own
hearts
,
and
daily
vexed
with
it
;
they
set
against
all
by
ends
in
Religion
,
and
aime
at
perfection
in
it
;
Thus
was
Nathaneel
,
an
Israelite
indeed
,
in
whom
is
no
guile
,
to
wit
,
reigning
or
approven
.
5.
Albeit
Christ
be
the
Authour
of
every
grace
men
have
,
yet
he
will
not
spare
to
commend
it
in
them
;
and
particularly
,
he
is
a
notable
commender
of
sincerity
,
where
he
findeth
it
,
and
that
so
much
the
more
as
men
are
sincere
in
a
corrupt
time
;
for
,
he
commends
Nathaneel
,
a
sincere
man
in
that
time
.
Behold
an
Israelite
indeed
,
in
whom
is
no
guile
.
Men
need
not
seek
themselves
,
for
such
as
are
sincere
,
Christ
will
commend
them
6.
The
practical
knowledge
of
Christ
,
and
particularly
,
that
he
is
a
searche●
of
hearts
,
is
such
as
will
strike
these
who
attain
unto
it
,
with
admiration
and
wonder
;
for
,
saith
Nathaneel
,
surprized
with
this
encounter
;
Whence
knowest
thou
me
?
as
little
dreaming
how
Christ
could
know
him
,
and
especially
his
heart
and
inside
,
seeing
he
had
never
seen
him
before
.
7.
Confused
and
surprizing
thoughts
concerning
Christ
,
ought
not
to
be
rested
on
,
but
the
knowledge
of
him
ought
to
be
dived
further
into
,
till
we
get
distinct
satisfaction
;
for
,
Nathaneel
doth
not
rest
here
,
but
dives
into
the
matter
,
Whence
knowest
thou
me
?
that
he
might
know
whence
this
knowledge
came
,
and
how
he
should
be
affected
with
it
;
and
Christ
answereth
him
,
to
give
proof
of
his
willingnesse
to
satisfie
modest
enquiries
.
8.
Christs
Omniscience
and
perfect
knowledge
of
all
things
,
particularly
,
these
things
that
concern
his
people
;
is
such
,
as
when
he
hath
discovered
so
much
as
may
make
men
wonder
,
he
hath
yet
more
to
discover
if
he
please
;
for
,
Christ
tells
Nathaneel
how
he
knew
yet
more
of
him
,
Before
that
Philip
called
thee
,
&c.
A
sight
of
this
did
overcome
David
,
Psal.
139.1
.
—
6.
9.
Christ
hath
an
eye
upon
his
people
,
before
that
any
instrument
deal
with
them
,
to
draw
them
unto
him
,
from
whence
it
is
that
instruments
fall
upon
them
and
are
successeful
;
for
,
Christ
condescends
particularly
on
this
to
Nathaneel
before
that
Philip
called
thee
,
I
saw
thee
.
10
Christs
Omniscience
as
God
,
and
his
Providence
about
all
things
,
particularly
,
about
his
people
,
doth
condescend
to
very
meanest
things
,
even
postures
of
the
body
,
circumstances
of
time
and
place
,
and
by
this
he
would
assure
them
of
his
taking
notice
of
greater
things
that
may
concern
them
;
for
,
saith
he
,
Before
that
Philip
called
thee
,
when
thou
wast
under
the
fig-tree
,
I
saw
thee
11.
As
a
sincere
heart
,
through
Gods
blessing
,
will
easily
receive
satisfaction
concerning
Christ
,
and
be
gained
to
him
;
so
the
kindly
fruit
of
such
a
work
,
is
,
to
beget
an
high
estimation
of
Christ
;
for
,
Nathaneel
is
satisfied
,
and
his
satisfaction
brings
out
a
faire
confession
and
commendation
of
Christ
.
12.
The
more
a
soul
know
of
Christ
,
it
will
not
only
esteem
him
,
but
think
and
speak
the
more
reverently
of
him
and
to
him
;
therefore
doth
Nathaneel
call
him
Rabbi
,
which
he
did
not
before
.
13.
Christs
All-seeing
eye
is
an
infallible
proof
of
his
Godhead
,
whereby
he
knoweth
all
things
of
himself
,
which
every
one
would
studie
who
embrace
and
close
with
him
;
for
,
whereas
Philip
had
called
him
,
the
son
of
Joseph
,
v.
45.
Nathaneel
is
convinced
of
more
from
what
he
heard
;
Thou
art
the
Son
of
God
,
and
as
such
a
one
closeth
with
him
.
14.
That
which
maketh
Christs
Godhead
comfortable
to
his
people
,
is
that
as
Mediatour
,
and
by
vertue
of
his
offices
they
have
a
peculiar
interest
in
him
;
and
particularly
that
he
is
a
King
unto
them
,
who
will
employ
his
divine
power
to
subject
them
to
his
Government
,
and
to
protect
and
defend
them
,
therefore
Nathaneel
subjoyneth
,
Thou
art
the
King
of
Israel
.
We
need
not
enquire
whether
by
Israel
he
understand
the
Nation
of
Israel
only
,
being
yet
ignorant
of
the
extent
of
Christs
Kingdom
,
or
all
the
Israel
of
God
also
,
seeing
the
truth
in
that
point
is
elsewhere
sufficiently
cleare
to
us
.
Verse
50.
Jesus
answered
,
and
said
unto
him
,
Because
I
said
unto
thee
,
I
saw
thee
under
the
fig-tree
,
beleevest
thou
?
thou
shalt
see
greater
things
then
these
.
51.
And
he
saith
unto
him
,
Verily
,
verily
,
I
say
unto
you
,
hereafter
ye
shall
see
heaven
open
,
and
the
Angels
of
God
ascending
and
descending
upon
the
Son
of
man
.
In
the
last
place
,
we
have
Christs
entertaining
of
this
Convert
,
in
commending
his
believing
on
so
easie
termes
,
and
promising
further
grounds
of
confirmation
;
And
particularly
,
he
promiseth
unto
him
and
all
of
them
,
a
sight
of
heaven
opened
,
and
of
Angels
ascending
and
descending
on
him
;
This
Promise
may
indeed
have
an
allusion
to
Jacobs
vision
of
the
ladder
,
Gen.
28.
as
accomplished
in
Christ
,
who
is
the
Opener
of
heaven
,
and
the
way
to
it
;
who
reacheth
to
heaven
in
his
divine
Original
,
and
to
earth
in
his
manhood
,
and
whom
Angels
serve
.
But
it
seemeth
more
safe
to
take
it
literally
,
for
some
signes
of
his
glory
manifested
to
some
,
that
by
their
Ministry
,
it
might
be
published
to
all
;
And
as
before
this
,
heaven
had
been
opened
at
his
Baptisme
,
Matth
3.
And
Angels
ascended
and
descended
as
he
had
service
for
them
,
and
particularly
,
at
the
publication
of
his
birth
,
and
in
the
time
of
his
tentation
in
the
wildernesse
,
so
afterward
heaven
was
in
a
sorr
opened
at
his
Transfiguration
and
Ascension
,
and
Angels
ministred
to
him
in
his
Agonie
,
Resurrection
and
Ascension
;
We
may
also
safely
conceive
,
that
this
might
have
been
yet
more
literally
accomplished
,
according
to
the
Promise
,
though
the
accomplishment
be
not
recorded
,
as
many
other
particulars
were
not
,
John
20.30
,
31.
Doct.
1.
Christ
is
really
well
pleased
with
the
faith
and
conversion
of
any
,
and
would
have
them
to
look
on
it
as
no
common
benefit
;
And
he
is
the
better
pleased
the
more
easie
termes
we
beleeve
upon
,
when
we
beleeve
though
we
see
not
,
or
against
sense
;
or
close
with
him
,
notwithstanding
manifold
difficulties
;
for
,
saith
Christ
,
admiring
and
commending
his
own
grace
in
him
,
because
I
said
unto
thee
,
I
saw
thee
under
the
fig-tree
,
beleevest
thou
?
2.
As
Christ
hath
still
more
and
more
proofs
of
himself
,
to
give
for
confirmation
of
our
faith
,
as
we
need
;
So
they
who
are
willing
to
beleeve
on
lesse
apparent
grounds
,
shall
be
more
and
more
confirmed
,
and
see
still
greater
cause
of
beleeving
;
for
,
this
is
Christs
promise
to
Nathaneel
;
Thou
shalt
see
greater
things
then
these
.
3.
The
encouragements
allowed
by
Christ
to
particular
beleevers
,
are
intended
and
recorded
for
the
comfort
of
all
beleevers
in
the
like
need
,
and
following
the
same
way
;
for
,
so
is
this
promise
given
,
he
said
unto
him
,
I
say
unto
you
,
that
is
,
to
all
then
present
.
Even
particular
extraordinary
promises
made
to
particular
persons
,
do
allow
general
comfort
to
all
beleevers
in
an
ordinary
way
,
though
they
are
not
to
expect
what
is
extraordinary
:
So
much
appeareth
from
Josh.
1.5
.
compared
with
Heb.
13.5
.
4.
Christs
promises
would
be
looked
on
as
sure
and
infallible
;
being
not
onely
promised
by
him
,
who
cannot
lie
,
but
most
gravely
asserted
for
our
confirmation
.
And
we
ought
to
be
humbled
for
our
infidelity
,
which
so
readily
mistrust
;
him
,
and
to
admire
his
indulgent
condescendencie
to
satisfie
our
weaknesse
;
Therefore
,
Christ
prefixeth
to
this
promise
,
verily
,
verily
I
say
unto
you
,
a
grave
and
vehement
asseveration
putting
the
matter
beyond
all
doubt
and
controversie
.
Not
that
this
maketh
the
promise
any
surer
on
his
part
;
but
that
our
weaknesse
and
unbelief
needeth
it
,
and
he
condescends
unto
it
,
and
having
given
this
assurance
,
expects
absolute
and
entire
credit
to
what
he
saith
.
5.
The
sight
of
Christs
glory
is
the
great
encouragement
and
ground
of
beleevers
confirmation
,
as
being
all
for
them
and
their
good
,
and
letting
them
see
what
excellency
there
is
in
him
to
be
relied
upon
;
Therefore
is
there
a
promise
of
Nathaneels
confirmation
by
seeing
more
of
Christs
glory
.
6.
Christ
our
Mediator
is
approved
from
heaven
,
and
he
by
whom
heaven
,
formerly
shut
against
sinners
,
is
opened
;
for
,
it
is
a
part
of
Christs
glory
,
that
heaven
is
open
with
relation
to
him
,
testifying
an
approbation
of
him
,
and
his
acceptance
for
him
and
his
.
7.
It
doth
also
illustrate
Christs
glory
,
and
further
confirme
beleevers
faith
,
that
Christ
is
Lord
of
Angels
even
in
his
state
of
humiliation
,
and
hath
them
ready
at
his
call
,
as
he
or
his
people
shall
need
their
service
;
for
,
it
is
also
promised
they
shall
see
the
Angels
of
God
ascending
and
descending
upon
the
Son
of
man
;
or
,
moving
from
earth
to
heaven
,
and
from
heaven
to
earth
as
he
required
.
8.
All
this
glory
of
Christ
is
further
comfortable
,
when
he
is
found
dwelling
in
our
nature
with
it
,
yea
and
delighting
in
this
his
condescendence
,
and
to
be
our
kinsman
,
for
,
it
is
promised
they
should
see
all
this
upon
the
Sonne
of
man
,
shewing
that
the
Son
of
God
was
also
the
Sonne
of
man
,
and
that
he
delighted
to
be
so
,
and
therefore
doth
so
often
take
this
title
to
himself
.
CHAP.
II.
IN
his
Chapter
we
have
First
,
a
miracle
wrought
by
Christ
in
Cana
of
Galilee
,
in
turning
water
into
wine
;
the
occasion
,
working
and
manifestation
whereof
,
with
Johns
observation
upon
it
,
are
recorded
,
to
ver.
12.
Next
,
Christs
removal
to
Capernaum
,
and
his
short
abode
there
,
ver.
12.
Thirdly
,
his
going
to
Jerusasalem
,
with
his
purging
of
the
temple
there
,
and
his
disciples
observation
upon
it
,
to
ver.
18.
his
conference
with
the
contentious
Jewes
,
whereby
also
his
disciples
did
profit
afterward
,
to
ver.
28.
and
his
carriage
towards
some
who
pretended
to
beleeve
;
to
the
end
of
the
Chapter
.
Ver.
1.
And
the
third
day
there
was
a
marriage
in
Cana
of
Galilee
,
and
the
mother
of
Jesus
was
there
.
2.
And
both
Jesus
was
called
and
his
disciples
to
the
marriage
.
In
recording
this
first
miracle
of
Christ
,
John
begins
with
three
occasions
thereof
;
The
first
and
remotest
is
,
a
marriage-feast
,
which
is
described
from
the
place
Cana
,
a
village
of
Galilee
lying
at
least
within
a
dayes
journey
to
Capernaum
,
as
appeareth
,
John
4.46
,
50
,
52.
Called
,
of
Galilee
,
to
distinguish
it
from
another
Cana
,
or
,
Kanab
,
in
the
tribe
of
Asher
,
Josh
,
19.24
,
28.
which
lay
farther
off
from
Capernaum
,
being
near
Zidon
:
It
is
also
described
from
the
time
of
it
,
which
was
the
third
day
,
to
wit
,
after
the
former
conferences
mentioned
,
Chap.
1.
or
after
his
coming
into
Galilee
,
of
which
Chap.
1.
43.
The
second
and
nearer
occasion
is
,
that
Christs
mother
was
there
;
(
being
,
as
appeareth
,
a
friend
to
som
of
the
parties
,
in
that
it
is
not
said
she
was
invited
,
and
she
is
solicitous
for
the
want
of
wine
,
ver.
3.
and
hath
some
power
with
the
servants
,
ver.
5.
)
and
that
Christ
and
his
disciples
were
invited
to
it
.
Doctrine
1.
Christs
practice
,
being
now
to
enter
on
his
publick
Ministry
,
teacheth
us
not
to
passe
away
time
,
but
to
be
frequently
about
the
employments
of
our
calling
;
for
,
he
lets
few
dayes
passe
but
he
is
manifesting
himself
openly
by
word
and
work
.
2.
In
Christs
account
Marriage
is
an
honourable
Ordinance
,
to
which
he
will
not
deny
his
presence
and
countenance
;
for
,
he
is
at
this
Marriage
,
and
honoureth
it
with
his
first
miracle
.
3.
Feasting
,
and
better
faire
then
ordinary
,
and
calling
of
friends
together
at
marriage
,
are
lawful
,
providing
the
rules
of
sobriety
,
prescribed
in
the
Word
to
such
feasts
,
be
observed
:
And
it
is
not
against
Christian
sobriety
in
any
person
to
countenance
their
kindred
or
friends
in
marriage-feast
;
for
,
there
was
a
marriage
,
or
marriage-feast
,
(
as
the
word
importeth
)
wherein
they
had
wine
,
ver.
3.
and
the
mother
of
Jesus
was
there
,
and
both
Jesus
was
called
,
and
his
disciples
,
and
they
came
.
4.
Albeit
men
cannot
now
have
alike
occasion
of
inviting
Christ
,
yet
this
practice
may
minde
us
,
1.
That
married
persons
do
need
,
and
should
seek
Christs
presence
to
their
marriage
.
2.
Men
in
marriage-feasting
ought
so
to
carry
themselves
in
the
use
of
their
liberty
,
as
they
might
invite
Christ
to
it
,
and
not
to
take
such
prophane
liberty
,
as
may
provoke
him
not
to
countenance
them
.
3.
Such
as
would
be
kinde
to
Christ
,
and
welcome
him
,
ought
to
prove
!
it
by
their
kindnesse
to
his
disciples
also
.
4.
Christs
working
a
miracle
upon
this
occasion
;
teacheth
,
that
in
our
most
chearful
and
free
times
,
we
would
be
still
mindful
of
doing
all
to
Gods
glory
,
and
not
omit
any
occasion
of
honouring
him
.
Ver.
3.
And
when
they
wanted
wine
,
the
mother
of
Jesus
saith
unto
him
.
They
have
no
wine
.
4.
Jesus
saith
unto
her
,
Woman
,
what
have
I
to
do
with
thee
?
mine
hour
is
not
yet
come
.
The
third
and
nearest
occasion
of
this
miracle
,
is
,
the
want
of
wine
,
occasioned
,
as
would
appear
,
rather
through
their
poverty
,
and
that
some
of
their
guests
,
(
and
belike
Christ
and
his
disciples
newly
come
to
the
countrey
)
had
not
been
expected
,
then
through
any
excesse
.
Unto
this
is
subjoyned
the
miracle
it self
,
in
recording
whereof
John
sets
down
what
past
betwixt
several
parties
,
in
the
preparations
to
it
,
and
manifestation
of
it
;
and
first
we
have
,
by
way
of
preparation
,
Maries
part
with
Christ
,
and
his
answer
;
She
being
sensible
of
the
want
,
and
respecting
(
as
should
seem
)
her
kinsfolks
credit
,
and
having
known
many
things
of
her
Sonne
,
partly
by
the
Angels
intimation
at
his
conception
,
partly
by
what
Simion
,
and
Janna
,
and
John
the
Baptist
had
said
of
him
,
if
not
also
by
his
own
private
information
during
his
private
life
,
that
he
was
shortly
to
manifest
himself
by
doctrine
and
miracles
:
She
,
I
say
,
knowing
this
,
doth
represent
the
matter
unto
him
for
remedy
:
But
he
judging
of
her
discourse
by
her
secret
thoughts
,
doth
sharply
reprove
her
for
thinking
to
usurpe
power
over
him
in
the
works
proper
to
his
Godhead
,
and
belonging
to
his
office
,
and
for
prescribing
of
times
to
him
wherein
to
work
,
though
he
were
otherwise
willing
to
do
the
thing
.
Doctrine
1.
Such
is
Christs
tendernesse
,
that
he
doth
not
discover
wants
,
that
he
may
leave
men
in
misery
,
but
that
he
may
take
occasion
to
let
the
riches
of
his
power
,
providence
,
mercy
and
help
be
seen
;
for
,
their
wanting
wine
,
whatever
cause
it
slowed
from
,
was
the
occasion
of
this
miracle
.
2.
Very
lawful
suits
and
requests
to
Christ
may
be
ill
managed
,
and
propounded
;
And
there
may
be
great
ill
in
Saints
wayes
,
then
they
are
aware
of
,
or
do
see
;
for
it
was
a
very
lawful
course
to
go
with
needs
to
Christ
,
and
yet
he
findeth
matter
of
reproof
in
her
so
doing
:
and
Albeit
Mary
seeme
to
deale
very
submissively
,
in
telling
the
need
,
they
have
no
wine
,
without
prescribing
,
yet
Christ
,
who
understood
the
secret
thoughts
of
her
heart
,
findeth
great
presumption
in
it
;
So
Peter
little
dreamed
that
Satan
should
borrow
his
tongue
in
wishing
well
to
his
Master
,
till
himself
told
it
.
Matth.
16.22
,
23.
3.
Such
is
Christs
vigilancy
,
and
zeal
,
and
tendernesse
,
that
at
be
discovereth
,
so
he
will
not
beare
with
faults
in
those
that
are
dearest
to
him
;
for
,
he
faileth
not
to
reprove
his
own
mother
.
4.
Albeit
Mary
was
blessed
among
women
in
being
the
mother
of
Christ
,
yet
was
she
not
free
of
sin
,
not
onely
Original
,
but
even
of
actual
out-breakings
;
for
,
seeing
Christ
,
who
could
not
erre
,
reproveth
her
,
she
is
not
faultlesse
.
And
this
is
registrate
in
Scripture
,
to
prevent
mens
conceiting
of
that
blessed
woman
above
what
is
meer
.
5.
It
is
an
affront
offered
to
Christs
glory
,
to
think
that
Maries
motherhood
gave
her
any
power
over
him
,
to
direct
him
in
works
wrought
by
his
divine
nature
,
or
in
works
of
his
office
of
Mediator
,
or
to
employ
her
for
that
end
;
for
,
his
reproof
taxeth
this
secret
presumption
in
her self
,
while
as
he
who
was
subject
to
her
,
as
man
,
during
his
private
life
,
as
to
a
mother
,
Luke
2.51
.
doth
now
say
unto
her
,
woman
,
not
mother
,
as
accounting
her
to
have
no
motherly
authority
in
the
matter
of
his
office
;
and
,
What
have
I
to
do
with
thee
?
thou
hast
nothing
to
do
to
meddle
by
any
motherly
power
,
for
as
a
(
supplicant
she
might
)
with
what
I
do
now
in
my
publick
office
,
not
so
much
as
to
obtain
a
miracle
of
me
.
6.
Christs
saddest
reproofs
of
his
people
,
for
their
miscarriages
in
coming
to
him
,
ought
not
to
put
them
out
of
hope
that
he
will
respect
their
reall
necessities
in
due
time
,
as
he
seeth
meet
;
for
,
though
Christ
thus
reprove
;
yet
the
last
part
of
it
,
mine
hour
is
not
yet
come
,
importeth
that
it
would
come
,
yea
,
and
that
he
had
been
waiting
for
it
,
and
thinking
on
the
matter
before
she
spake
.
7.
Even
when
Christ
is
about
to
manifest
himself
;
yet
our
time
wherein
we
would
have
him
work
,
and
his
time
wherein
he
will
work
,
are
often
very
different
;
We
are
hasty
,
and
would
be
through
straits
without
any
humbling
exercise
and
trial
of
graces
;
But
Christ
looks
on
these
fruit
as
better
then
simple
out-gate
,
and
our
presuming
to
prescribe
to
him
,
is
matter
of
reproof
;
for
,
mine
hour
is
not
yet
come
,
saith
he
,
reproving
Mary
,
who
would
have
had
an
out-gate
already
.
8.
Whatever
our
desires
be
under
wants
,
yet
Christ
will
not
manifest
his
help
,
when
it
would
please
us
best
,
but
when
his
glory
in
working
may
be
best
seen
,
and
particularly
,
when
our
emptinesse
without
his
help
is
most
sensibly
seen
;
for
,
when
wine
began
to
be
scant
,
(
as
the
words
will
beare
)
and
was
sparingly
distributed
,
was
the
fittest
time
in
Maries
account
,
for
keeping
the
Bridegroomes
credit
,
and
hiding
the
want
;
but
Christs
hour
was
not
come
,
till
the
want
was
better
known
and
felt
,
and
by
his
so
doing
,
he
looks
more
to
the
setting
forth
of
his
own
glory
,
then
to
saving
the
credit
of
a
creature
.
Ver.
5.
His
mother
saith
unto
the
servants
,
Whatsoever
he
sayth
unto
you
do
it
.
Secondly
;
by
way
of
preparation
to
the
miracle
;
Maries
part
with
the
servants
is
recorded
,
She
taking
with
the
reproof
,
and
being
humbled
,
and
yet
gathering
hope
from
what
he
said
;
directeth
the
servants
to
give
simple
and
absolute
obedience
to
Christs
directions
,
that
so
they
might
not
fall
in
her
fault
,
and
he
might
do
the
work
.
Whence
learn
,
1.
As
we
are
not
to
think
of
Mary
above
what
is
meet
,
so
we
are
not
to
run
on
another
extremity
,
in
not
thinking
reverently
of
her
,
and
as
becometh
;
for
,
John
notwithstanding
of
Christs
sharp
word
,
calleth
her
Christs
mother
still
.
2.
It
is
an
evidence
of
a
truly
gracious
heart
,
and
of
one
that
sinneth
of
ignorance
or
infirmity
,
and
not
of
pride
or
obstinacie
,
that
it
taketh
with
a
reproof
from
Christ
,
and
humbly
submitteth
to
it
;
for
,
so
doth
Mary
,
in
not
answering
again
,
though
sharply
reproved
.
3.
As
Christ
by
reproving
his
peoples
faults
,
taketh
not
away
ground
of
hope
that
he
will
do
them
good
;
So
it
is
the
mark
of
one
who
taketh
kindly
with
a
reproof
,
that
their
humility
hindereth
them
not
to
take
advantage
,
and
grip
to
any
thing
that
may
give
hope
;
whereas
proud
discouragement
is
ready
,
under
a
pretence
of
humility
,
to
cast
away
all
ground
of
hope
when
it
is
reproved
;
for
,
humbled
Mary
her
speech
to
the
servants
,
importeth
that
she
gathered
from
Christs
word
,
some
ground
of
hope
,
which
she
laid
hold
on
.
4.
Such
do
take
rightly
with
a
reproof
,
and
do
prove
that
they
are
bettered
by
it
,
who
do
labour
to
prevent
the
ill
they
have
fallen
in
,
in
others
as
well
as
in
themselves
;
for
,
so
doth
Maries
direction
to
the
servants
teach
,
that
she
would
have
them
humble
and
submissive
,
and
not
to
prescribe
.
5.
Christs
commands
ought
to
be
the
rule
of
our
actions
,
to
which
we
ought
to
give
simple
,
implicit
and
absolute
obedience
,
without
questioning
or
murmuring
;
and
the
best
way
to
come
speed
at
Christs
hands
,
is
to
give
him
all
his
will
by
submission
,
especially
in
things
outward
,
and
in
the
time
,
manner
and
measure
of
giving
spiritual
things
also
:
providing
that
in
things
outward
,
we
do
not
pretend
to
submission
onely
out
of
designe
,
to
get
our
will
;
And
in
things
spirituall
,
that
our
submission
flow
not
from
carelesse
security
,
and
produce
not
negligence
in
the
use
of
meanes
;
but
that
it
be
a
fruit
of
faith
and
humility
,
and
a
guard
to
keep
the
heart
from
fretting
,
when
it
hath
done
duty
;
This
subjection
and
submission
is
held
forth
in
Maries
direction
,
Whatsoever
he
saith
unto
you
,
do
it
Verse
6.
And
there
were
set
there
sixe
water-pots
of
stone
,
after
the
manner
of
the
purifying
of
the
Jewes
,
containing
two
or
three
firkings
apiece
.
7.
Jesus
saith
unto
them
,
Fill
the
water-pots
with
water
,
and
they
filled
them
up
to
the
brim
.
8.
And
he
saith
unto
them
,
Draw
out
now
,
and
beare
unto
the
governour
of
the
feast
.
And
they
bare
it
.
Thirdly
,
John
recordeth
Christs
part
with
the
servants
,
which
is
contained
in
two
directions
given
by
Christ
,
and
their
obedience
.
The
first
is
,
to
fill
up
some
great
vessels
(
used
by
them
for
holding
of
water
for
purifying
themselves
)
with
water
,
which
they
did
:
And
this
was
by
way
of
preparation
to
the
miracle
.
The
second
is
,
to
draw
out
and
carry
this
wine
to
the
governour
of
the
feast
,
whose
skill
was
best
,
and
his
senses
most
entire
;
which
they
also
obey
;
And
this
direction
presupposeth
the
miracle
wrought
by
his
secret
power
,
and
their
obedience
maketh
way
to
the
manifesting
of
it
.
Doctrine
1.
This
manner
of
the
purifying
of
the
Jewes
,
for
which
they
had
the
water-pots
,
to
have
water
still
in
readinesse
,
whether
it
be
understood
of
purifications
enjoyned
by
the
Law
,
or
of
the
multiplyed
washings
brought
in
among
them
by
tradition
,
Mark
7.3
,
4
,
&c.
doth
teach
;
That
Apostates
and
such
as
have
lost
the
life
of
Religion
,
may
yet
be
unwilling
to
quit
all
shew
of
Religion
,
but
may
hold
up
external
ceremonies
,
yea
may
be
ready
then
to
multiply
them
most
,
as
quieting
any
thing
of
a
natural
conscience
that
is
left
,
and
as
being
very
easie
,
and
craving
no
inward
exercise
of
the
heart
;
for
,
so
was
the
manner
of
the
Jewes
,
in
their
declining
times
.
2.
It
is
not
in
vaine
to
wait
for
any
thing
Christ
giveth
hope
of
by
his
Word
,
for
he
will
make
it
good
in
due
time
;
As
here
,
the
want
of
wine
is
supplyed
by
miracle
,
of
which
he
gave
some
hope
by
his
speech
to
his
mother
.
3.
Christ
doth
not
deceive
people
in
the
good
turnes
he
doth
for
them
,
but
they
are
all
real
,
and
every
circumstance
of
them
being
marked
,
doth
confirme
the
same
,
and
set
out
his
glory
;
Therefore
,
are
the
circumstances
so
narrowly
marked
,
to
set
out
his
glory
,
in
proving
that
there
was
no
deceit
in
the
miracle
;
the
water-pots
,
and
not
hogsheds
,
where
wine
dregs
might
have
given
some
relish
to
water
,
do
prove
there
was
no
jugglery
;
their
matter
,
being
of
stone
,
not
capable
of
the
sent
of
former
liquor
,
confirmeth
the
same
;
their
great
capacity
prevented
suspition
of
stealing
in
of
wine
,
which
might
have
been
suspected
of
lesser
vessels
;
his
employing
of
the
servants
,
and
not
his
disciples
,
takes
off
any
suspition
of
collusion
;
his
sending
it
to
the
Ruler
,
or
orderer
of
the
feast
,
without
so
much
as
tasting
it
himself
,
shewed
how
certain
he
was
of
the
thing
.
4.
Where
ever
Christ
cometh
,
he
is
worthy
of
his
own
roome
,
and
doth
liberally
recompence
any
entertainment
he
,
or
his
receive
from
any
;
for
,
whether
his
presence
and
his
disciples
(
being
beyond
the
number
of
guests
expected
)
occasioned
the
want
or
not
;
yet
he
payed
his
dinner
well
with
abundance
of
wine
in
six
water
pots
,
containing
two
or
three
firkins
apiece
.
5.
Miracles
wrought
by
Christ
for
confirming
his
doctrine
,
were
such
works
as
were
useful
and
profitable
to
men
;
such
as
this
here
.
Whereby
he
would
condemn
such
as
boast
of
idle
and
uselesse
miracles
,
serving
for
no
profit
,
which
favour
not
of
Christ
,
not
of
power
from
him
,
nor
of
his
doctrine
,
to
be
confirmed
by
them
;
And
by
this
also
he
would
prove
himself
to
be
the
merciful
Saviour
of
sinners
,
in
that
he
manifests
himself
to
be
God
by
these
works
and
the
like
,
when
he
might
have
proved
it
by
sad
judgments
on
sinners
.
6.
It
is
no
difficultie
for
Christ
to
work
the
greatest
work
he
pleaseth
,
and
to
make
a
change
from
worse
to
better
;
for
,
this
miracle
is
wrought
immediately
by
his
Godhead
,
without
so
much
as
a
word
,
only
he
bids
them
fill
water
and
draw
wine
.
7.
Christ
,
in
his
deepest
humiliation
and
abasement
,
is
full
of
Majestie
,
and
he
knoweth
how
to
get
instruments
to
do
him
service
when
he
pleaseth
;
yea
,
he
can
bow
their
hearts
,
who
in
appearance
know
nothing
of
him
,
to
be
foot
and
hand
for
his
work
;
for
,
being
in
the
forme
of
a
servant
,
yet
these
servants
,
who
knew
him
not
,
as
would
seem
,
obey
all
his
directions
,
how
uselesse
—
like
soever
they
seemed
to
be
.
Verse
9.
When
the
Ruler
of
the
feast
,
had
tasted
the
water
that
was
made
wine
,
and
knew
not
whence
it
was
,
(
but
the
servants
which
drew
the
water
knew
)
the
governour
of
the
feast
called
the
bridegroom
,
10.
And
saith
unto
him
,
every
man
at
the
beginning
doth
set
forth
good
wine
,
And
when
men
have
well
drunk
,
then
that
which
is
worse
:
but
thou
hast
kept
the
good
wine
until
now
.
Fourthly
,
John
recordeth
the
Ruler
of
the
feasts
part
,
whereby
the
miracle
was
manifested
,
he
wondering
at
the
goodnesse
of
the
wine
,
and
not
knowing
whence
it
was
,
calleth
for
the
bridegroom
,
and
ascribeth
this
provision
to
his
prudence
,
(
rather
as
may
be
conceived
,
then
to
his
parsimony
)
which
was
not
ordinary
at
such
occasions
;
with
which
we
are
to
conceive
,
that
the
servants
who
knew
the
matter
(
as
is
said
here
)
did
make
the
miracle
manifest
,
as
appeareth
from
v.
11.
What
the
Ruler
saith
,
of
giving
of
wine
to
men
who
have
well
drunk
,
is
to
be
understood
,
not
of
excesse
,
but
of
drinking
to
satisfaction
.
However
,
it
is
but
a
simple
narration
without
an
approbation
on
Christ
,
or
his
pen-mans
part
.
Nor
did
Christ
,
by
affording
so
much
good
wine
to
them
,
who
had
already
drunk
so
much
,
give
any
evidence
of
his
allowance
of
intemperance
,
for
he
had
another
end
in
it
,
v.
11.
And
besides
,
all
the
creatures
which
men
daily
consume
by
excesse
,
are
his
gift
by
common
Providence
,
to
which
mens
excesse
and
abuse
cannot
be
imputed
.
But
it
is
a
mans
dutie
,
to
look
on
Christs
liberality
as
a
trial
to
his
sobriety
.
Doct.
1.
Christs
works
,
when
they
are
rightly
considered
,
will
be
found
worthy
of
commendation
,
and
albeit
the
worker
were
not
known
,
yet
they
will
commend
themselves
;
for
,
the
Ruler
commendeth
the
wine
,
when
he
knew
not
whence
it
was
.
2.
In
a
miraculous
transubstantiation
,
or
change
of
one
substance
into
another
sense
will
be
judge
and
bear
witnesse
to
it
;
for
,
the
Ruler
having
tasted
the
water
that
was
made
wine
,
findeth
by
his
taste
that
it
is
wine
3.
Ignorance
of
Christs
hand
in
a
work
,
makes
men
to
ascribe
it
to
others
,
and
so
take
Christs
glory
from
him
;
for
,
the
Ruler
called
the
Bridegroom
,
and
ascribed
it
to
him
.
4.
In
the
comparison
which
the
Governour
of
the
feast
maketh
betwixt
other
mens
way
,
and
the
Bridegrooms
,
which
was
indeed
Christs
work
,
we
have
a
fit
resemblance
betwixt
the
fashion
of
the
world
and
Satan
,
and
Christs
way
;
They
set
out
their
best
commodities
first
,
but
worse
come
after
,
but
Christ
in
his
dealing
,
may
begin
more
harshly
,
but
he
is
still
the
longer
the
better
.
Verse
11.
This
beginning
of
miracles
did
Jesus
in
Cana
of
Galilee
,
and
manifested
forth
his
glory
,
and
his
disciples
beleeved
on
him
.
This
History
is
closed
with
Johns
observation
upon
the
miracle
,
that
for
order
,
it
was
the
first
,
that
the
place
was
Cana
of
Galilee
,
that
the
fruit
of
it
was
,
the
setting
forth
of
the
glory
of
his
Godhead
,
and
confirming
his
disciples
in
their
faith
in
him
.
Whence
learn
,
1.
Christ
did
begin
to
work
miracles
,
not
in
his
infancie
,
nor
in
the
time
of
his
private
life
,
but
when
he
entred
to
his
Ministry
,
and
to
publish
his
doctrine
which
his
miracles
were
to
confirme
;
for
,
John
saith
not
only
,
this
was
the
first
miracle
he
did
in
Cana
,
though
that
was
true
,
but.
This
beginning
of
miracles
did
Jesus
,
as
being
simply
the
first
.
2.
Christ
doth
not
choose
persons
or
places
for
manifesting
himself
in
or
to
them
,
as
men
or
carnal
reason
would
judge
,
nor
will
he
stand
to
manifest
his
glory
in
an
obscure
place
,
and
by
so
doing
,
make
it
famous
;
therefore
it
is
again
marked
,
that
he
did
this
in
Cana
of
Galilee
,
now
made
famous
,
of
an
obscure
village
,
by
his
working
.
3.
Christs
glory
is
his
supreme
end
in
all
his
working
,
to
which
all
other
ends
and
effects
must
be
subordinate
;
for
,
he
did
this
,
and
manifested
forth
his
glory
.
4.
The
end
of
Christs
miracles
was
to
set
forth
his
own
proper
glory
of
his
Godhead
,
as
principal
Agent
of
them
,
though
his
Manhood
sometime
concurred
as
a
Minister
in
the
work
:
for
he
manifested
forth
his
glory
,
as
doing
this
by
his
own
power
;
whereas
Prophets
and
Apostles
were
but
instruments
in
what
was
done
by
them
.
5.
It
is
a
part
of
Gods
glory
,
that
he
only
can
work
a
true
miracle
,
and
neither
Satan
not
any
instrument
by
their
own
power
;
for
,
in
this
miracle
he
manifested
his
glory
proper
to
him
as
God
.
6.
One
work
and
miracle
of
Christ
doth
set
forth
his
glory
much
,
being
well
considered
:
for
,
by
this
one
,
he
manifested
forth
his
glory
;
for
,
in
it
shined
the
glory
of
his
Omnipotencie
,
and
of
his
Liberality
;
by
it
he
declared
that
he
is
a
Supplier
of
wants
whetever
he
cometh
;
that
he
can
bring
excellent
things
out
of
that
which
is
naughtie
;
that
he
can
make
things
more
comfortable
then
they
are
in
their
own
nature
;
that
it
is
he
who
turnes
water
into
wine
,
and
sorrow
into
joy
;
that
he
made
that
change
betwixt
water
and
wine
in
a
moment
,
which
nature
doth
but
in
a
year
,
by
making
water
to
fructifie
the
vi●e
.
7
Such
as
have
believed
in
Christ
,
will
be
needing
daily
confirmation
of
faith
,
and
will
get
it
:
And
such
as
have
got
good
by
his
Word
,
and
believed
it
,
shall
also
finde
confirmation
from
his
working
;
for
,
his
disciples
,
who
were
already
called
,
chap.
1.
get
new
confirmation
,
and
believed
on
him
.
8.
A
right
sight
of
Christ
in
his
glory
and
properties
,
is
a
notable
help
to
faith
and
calleth
for
it
at
our
hands
,
whereas
narrow
thoughts
of
him
feeds
unbelief
;
for
,
he
manifested
forth
his
glory
,
and
his
disciples
believed
.
9.
Beside
the
common
use
of
Christs
works
and
benefits
,
which
the
world
gets
;
it
is
the
priviledge
of
disciples
to
get
spiritual
advantage
thereby
also
,
for
when
the
banqueters
got
wine
by
this
miracle
,
the
disciples
got
more
faith
also
.
Verse
12.
After
this
he
went
down
into
Capernaum
,
he
and
his
mother
,
and
his
brethren
,
and
his
disciples
,
and
they
continued
there
not
many
dayes
.
Here
,
in
the
second
part
of
the
chapter
,
we
have
Christs
departure
from
Cana
to
Capernaum
,
with
his
company
in
going
thither
,
and
his
short
abode
there
,
occasioned
,
as
appeareth
from
v.
13.
by
the
near
approach
of
the
Passeover
.
It
is
not
needful
to
enquire
what
his
errand
was
there
,
and
upon
what
occasion
his
mother
and
brethren
went
with
him
;
whether
because
Joseph
was
now
dead
,
and
so
he
took
care
of
his
mother
,
or
because
they
would
convey
him
on
his
way
,
or
because
his
brethren
were
to
go
up
to
Jerusalem
with
him
;
only
this
voyage
was
before
that
,
Matth.
4.13
.
when
he
came
to
dwell
in
Capernaum
,
for
then
John
was
cast
in
prison
,
Matth.
4
12.
but
now
he
was
not
,
as
appeareth
from
John
3.24
.
Doct.
1.
Christ
was
content
to
submit
himself
to
the
wanting
of
a
certain
abode
and
setled
dwelling
in
the
world
,
that
he
might
sanctifie
our
pilgrimage
,
and
tossed
condition
to
us
;
and
to
invite
his
followers
willingly
to
be
removed
or
tossed
from
place
to
place
,
as
he
hath
service
for
them
;
so
much
are
we
taught
by
this
his
removal
.
2.
Christ
hath
errands
in
eminent
places
,
as
well
as
obscure
,
and
will
not
despise
eminent
persons
or
places
for
their
eminencie
,
more
then
the
base
for
their
basenesse
;
and
he
can
make
the
work
of
his
Kingdome
in
a
land
advance
from
obscure
beginnings
and
places
,
to
be
more
eminent
and
conspicuous
;
So
much
may
we
gather
from
Christs
going
out
of
obscure
Cana
to
Capernaum
a
chief
City
in
Galilee
.
3.
As
it
is
wisdome
in
Christs
own
to
go
still
in
his
company
,
so
others
also
may
be
with
him
so
long
as
his
way
and
theirs
lieth
together
,
●or
when
he
is
working
gloriously
,
and
his
Gospel
hath
credit
;
for
,
after
this
miracle
,
we
finde
not
only
his
mother
and
disciples
,
but
his
brethren
or
kinsfolk
with
him
,
who
yet
believed
not
in
him
,
John
7.5
.
4.
Christ
may
stay
longer
or
shorter
while
,
and
do
little
or
much
in
a
place
as
he
pleaseth
;
And
particularly
,
he
stayeth
or
removeth
according
as
may
contribute
to
advance
the
great
work
of
his
glory
,
and
of
sinners
salvation
;
for
,
he
continued
there
not
many
dayes
,
as
having
more
to
do
at
this
time
in
Jerusalem
.
Verse
13.
And
the
Jewes
Passeover
was
at
hand
,
and
Jesus
went
up
to
Hierusalem
.
14.
And
found
in
the
Temple
those
that
sold
oxen
,
and
sheep
,
and
doves
,
and
the
changers
of
money
,
sitting
.
15.
And
when
he
had
made
a
scourge
of
small
cords
,
he
drove
them
all
out
of
the
Temple
,
and
the
sheep
,
and
the
oxen
,
and
poured
out
the
changers
money
,
and
overthrew
the
Tables
.
16.
And
said
unto
them
that
sold
doves
,
Take
these
things
hence
,
make
not
my
Fathers
house
,
an
house
of
merchandise
.
Followeth
,
Christs
going
up
to
Jerusalem
at
the
Passeover
,
and
(
which
is
the
first
branch
of
this
part
of
the
chap.
)
his
purging
of
the
Temple
,
wherein
he
fulfilled
that
prophecie
,
Mal.
3.1
,
2
,
3.
in
the
beginning
of
the
solemn
execution
of
his
office
;
and
declared
his
glory
as
much
as
in
the
former
or
any
miracle
,
having
not
a
lifelesse
creature
in
its
obediential
subjection
to
work
upon
,
but
Satan
acting
in
malicious
men
to
oppose
him
;
The
pretext
of
this
abuse
,
which
he
reformes
,
was
taken
partly
from
the
Law
,
Deut.
14.23
,
24
,
25
,
26.
requiting
,
that
those
who
dwelt
far
off
,
should
bring
money
and
buy
their
sacrifices
at
Jerusalem
;
partly
,
from
the
condition
and
other
ordinances
of
the
Jewes
;
as
of
old
the
males
,
from
twenty
years
old
and
upward
,
did
pay
half
a
shekel
to
the
Lord
,
according
to
the
Law
,
Exod.
30.12
,
13
,
14
,
15.
So
we
finde
that
practice
continued
,
2
King
.
12.4
.
2
Chron
24
9.
beside
other
voluntary
oblations
of
all
sorts
of
persons
,
which
are
frequently
mentioned
in
the
Old
Testament
,
all
which
did
occasion
the
necessity
of
changing
greater
coine
into
lesser
,
as
the
word
in
the
Original
signifieth
.
Others
of
them
living
in
divers
countreys
,
needed
to
have
their
strange
coin
changed
into
cur●ant
mony
to
buy
sacrifices
.
Now
the
covetousnesse
of
the
Rulers
brought
these
things
into
the
outer
Court
of
the
Temple
,
under
a
pretext
of
having
them
near
at
hand
to
the
people
,
and
that
the
cattel
that
were
there
,
had
been
already
overseen
by
the
Priests
to
be
perfect
:
if
not
also
,
that
they
were
more
acceptable
which
were
bought
there
.
These
corruptions
Christ
reformeth
,
partly
,
by
terrour
and
force
;
driving
the
men
and
their
cattel
out
with
a
scourge
made
(
belike
)
of
the
cords
wherewith
they
led
and
tied
the
cattel
,
and
overthrowing
the
Tables
with
the
money
;
and
partly
,
by
his
word
,
commanding
some
to
take
away
their
commodities
,
and
forbidding
all
to
prophane
the
Temple
with
their
merchandise
.
What
is
here
said
concerning
the
Temple
,
is
not
to
be
applied
to
places
set
apart
for
publick
worship
under
the
Gospel
;
(
for
,
however
it
be
a
fault
to
apply
such
places
to
common
and
prophane
uses
,
especially
to
the
impeding
of
publick
worship
,
except
in
the
case
of
necessity
,
yet
they
are
not
typically
holy
as
the
Temple
was
)
but
to
the
Church
of
Christ
.
Doct.
1
The
observation
of
Easter
and
such
like
dayes
is
a
Jewish
rite
,
proper
to
them
,
and
not
belonging
to
the
Christian
Church
;
for
,
John
,
who
wrote
last
,
knew
it
for
no
other
then
the
Jewes
Passeover
,
or
,
a
feast
of
theirs
.
2.
Christ
our
Lord
went
up
to
Jerusalem
at
the
Passeover
,
in
obedience
to
the
Ceremonial
Law
,
yet
in
force
,
Exod.
34
23.
and
that
he
might
take
occasion
in
the
concourse
from
all
places
in
this
publike
time
,
to
publish
his
office
and
doctrine
.
By
the
first
,
to
teach
us
condescendence
and
reverence
to
all
the
Ordinances
of
God
,
and
by
the
second
,
that
we
should
neglect
no
occasion
of
promoving
the
honour
of
God
in
our
stations
.
3.
Great
abuses
may
creep
into
the
visible
Church
,
and
corruption
may
get
far
in
;
for
,
so
was
it
here
,
He
found
in
the
Temple
those
that
sold
oxen
and
sheep
,
&c.
This
one
was
the
fruit
of
many
more
.
4.
The
covetousness
of
Church-men
is
the
great
breeder
and
entertainer
of
abuses
and
corruptions
in
the
House
of
God
,
whatever
be
the
pretences
they
are
cloaked
with
;
for
,
this
was
the
rise
of
the
abuses
here
.
5.
There
is
no
hope
of
reforming
abuses
in
the
Church
,
till
Christ
come
and
take
order
with
them
;
and
when
such
as
should
see
to
it
,
will
not
,
Christ
will
finde
a
way
for
it
,
though
he
will
not
approve
of
mens
following
any
unlawful
course
,
or
to
which
they
have
not
a
calling
to
promove
this
;
for
,
here
Christ
cometh
to
purge
,
and
when
the
Civil
Magistrate
was
Heathen
,
and
cared
not
for
Religion
,
and
the
ordinary
Church
rulers
had
an
hand
in
the
transgression
;
yet
Christ
doth
it
by
his
absolute
Authority
,
as
Lord
of
the
house
.
6.
When
other
means
faile
,
Christ
can
use
violent
remedies
,
and
by
plagues
put
sinners
from
their
courses
;
Yea
,
when
he
cometh
to
reforme
,
he
may
see
it
just
to
smite
the
very
creatures
for
sinners
cause
.
So
are
we
here
taught
,
in
that
by
force
,
be
drave
them
all
out
of
the
Temple
,
and
the
sheep
,
and
the
oxen
7.
Our
Lords
face
is
very
terrible
when
he
is
angry
,
even
in
his
abasement
;
and
a
weak
mean
of
Reformation
in
his
hand
,
and
assisted
with
his
power
and
terrour
,
will
serve
the
turn
;
for
,
when
he
had
made
a
scourge
of
small
cords
(
more
fit
in
appearance
for
affrighting
children
,
then
for
this
work
)
he
drave
them
all
out
,
and
none
durst
resist
him
.
8.
It
is
the
duty
of
all
such
as
are
employed
in
a
work
of
Reformation
,
to
testifie
their
zeal
and
integrity
,
by
not
minding
or
seeking
their
own
things
under
pretext
thereof
;
so
much
doth
Christ
:
practice
teach
,
who
poured
out
the
changers
money
,
and
overthrew
the
Tables
,
but
put
none
of
it
up
.
9.
There
ought
to
be
no
tryfling
nor
composition
in
the
matter
of
corruptions
in
the
House
of
God
no
lesse
must
satisfie
then
putting
them
out
at
doors
,
as
here
Christ
doth
.
10.
Corruptions
,
even
after
they
have
been
cast
out
by
Christs
own
hand
,
may
yet
creep
in
again
into
the
House
of
God
;
in
which
case
Christ
will
deal
more
severely
;
for
,
Christ
,
having
purged
the
Temple
in
this
first
year
of
his
Ministry
,
hath
it
again
to
purge
of
the
same
evils
,
Matth.
21.12
,
13.
in
the
last
yeare
,
where
,
in
stead
of
an
house
of
Merchandize
,
he
chargeth
them
with
making
it
a
den
of
thieves
.
11.
Reformation
will
not
be
through
,
when
only
force
and
violent
remedies
are
applied
to
purge
,
unlesse
instruction
be
joyned
with
it
,
to
take
out
the
roots
of
corruptions
out
of
mens
mindes
,
and
to
make
them
willing
to
concurre
and
reforme
themselves
;
for
,
Christ
joyneth
his
Word
here
,
bidding
some
take
these
things
hence
,
and
warning
all
not
to
abuse
his
house
.
12.
As
Christ
is
Lord
and
heire
of
his
Fathers
house
,
the
Church
,
Heb.
3.6
.
and
therefore
careth
for
it
;
so
all
who
have
relation
to
God
as
their
Father
,
their
heart
will
rise
in
his
quarrel
,
when
his
honour
,
house
or
service
are
wronged
,
nor
can
they
endure
the
presence
of
what
desireth
his
house
;
Make
not
,
saith
he
,
my
Fathers
house
an
house
of
merchandize
.
13.
Albeit
men
would
passe
over
faults
done
to
Gods
house
,
and
beare
with
them
,
yet
Christ
will
not
,
but
in
due
time
will
see
to
the
redressing
of
them
;
as
here
we
see
in
this
instance
.
14.
Things
lawful
,
being
done
in
a
wrong
time
and
place
,
become
sin
,
as
it
is
also
unlawful
to
spend
what
is
dedicated
to
God
,
in
common
or
prophane
uses
;
both
which
are
reproved
in
this
,
Make
not
my
fathers
house
,
dedicated
to
him
,
an
house
of
Merchandize
,
though
Merchandize
be
lawful
in
its
own
time
and
place
.
Verse
17.
And
his
disciples
remembred
,
that
it
was
written
,
The
zeal
of
thine
house
hath
eaten
me
up
.
Unto
this
is
subjoyned
the
observation
and
use
the
disciples
got
of
it
.
The
Spirit
suggested
to
them
that
passage
,
Psal.
69.9
.
at
that
time
,
or
afterward
,
and
let
them
see
it
was
then
accomplished
in
Christ
,
though
it
had
its
own
verity
in
David
the
type
Whence
learn
,
1.
It
is
the
propertie
of
disciples
to
construct
well
of
Christs
working
,
and
get
a
right
sight
thereof
how
rude
and
tumultuous
soever
it
seem
to
others
;
for
,
so
do
the
disciples
here
.
2.
Christs
working
will
be
well
constructed
,
and
tend
to
edification
when
his
Word
and
working
are
compared
together
,
as
the
disciples
are
led
to
do
.
3.
Such
as
are
faithful
disciples
,
and
conscientious
hearers
,
have
the
promise
of
a
sanctified
memory
,
by
the
Spirits
bringing
Scriptures
to
their
remembrance
as
they
need
;
for
,
thus
it
was
,
that
his
disciples
remembred
that
it
was
written
,
&c.
Yet
we
ought
in
this
to
guard
against
neglect
of
searching
Scripture
,
expecting
somewhat
to
be
suggested
;
against
leaning
to
the
suggesting
of
it
,
as
the
reason
why
we
fasten
faith
on
it
,
rather
then
if
we
found
it
by
search
agreeing
with
our
need
,
which
were
to
make
it
no
divine
Scripture
to
us
,
but
when
it
is
suggested
;
and
against
Satans
delusions
who
may
suggest
Scriptures
,
unto
soules
taken
with
this
way
,
under
false
glosses
.
4.
Much
is
spoken
of
Christ
in
the
Old
Testament
under
types
,
and
it
should
be
our
care
in
reading
it
,
to
understand
these
types
well
,
and
see
Christ
the
truth
in
them
;
for
,
so
do
the
disciples
see
a
Prophecie
of
Christ
held
forth
in
the
profession
and
practice
of
David
the
type
.
5.
Zeale
,
providing
it
be
according
to
knowledge
,
Rom.
10.2
.
is
a
commendable
grace
,
when
men
are
employed
about
right
things
,
not
negligently
and
for
the
fashion
,
but
affectionately
.
As
herein
Christ
hath
given
us
a
patterne
,
who
excelled
in
all
graces
,
and
particularly
,
that
of
zeale
.
6.
As
Gods
house
,
and
the
matter
of
his
Kingdome
and
Ordinances
,
are
the
chief
object
of
zeale
,
which
should
be
ballanced
with
meeknesse
in
our
own
matters
;
so
true
zeal
is
the
only
right
and
acceptable
principle
of
Reformation
;
and
men
will
go
no
further
in
the
study
of
Reformation
,
then
there
is
zeal
or
indignation
against
what
dishonoureth
God
,
and
love
to
that
which
honoureth
him
;
for
,
upon
this
principle
did
Christ
reforme
;
and
he
was
affected
with
the
zeal
of
Gods
house
.
7.
Albeit
true
zeal
do
trust
God
with
caring
for
his
own
affaires
,
and
so
is
neither
diffident
nor
hastie
,
yet
the
nature
of
it
is
to
be
a
spending
grace
,
and
it
will
affect
the
person
with
pain
,
till
what
is
amisse
in
Gods
house
be
rectified
;
And
it
will
encline
a
man
,
having
Gods
call
,
to
stoop
to
meanest
employments
,
and
to
feare
no
hazards
in
carrying
on
Gods
work
;
for
,
The
zeal
of
thine
house
hath
eaten
me
up
,
and
Christ
evidenced
how
much
his
zeal
affected
both
body
and
minde
,
by
abasing
himself
to
this
mean
emploiment
of
scourging
out
beasts
and
men
,
and
by
exposing
himselfe
to
their
fury
,
if
he
had
not
been
armed
with
divine
terrour
.
8.
Albeit
that
zealous
instruments
were
removed
,
and
love
and
zeal
among
men
should
decay
,
and
they
neglect
and
become
carelesse
of
the
matters
of
God
;
yet
Christ
never
wanteth
zeal
to
resent
and
redresse
the
wrongs
done
to
Gods
house
;
for
of
him
it
is
still
true
,
The
zeal
of
thine
house
hath
eaten
me
up
.
Verse
18.
Then
answered
the
Jewes
,
and
said
unto
him
,
What
signe
shewest
thou
unto
us
,
seeing
that
thou
doest
these
things
?
19.
Jesus
answered
,
and
said
unto
them
,
Destroy
this
Temple
,
and
in
three
dayes
I
will
raise
it
up
.
Followeth
in
the
second
branch
of
this
part
of
the
chapters
Christs
conference
with
the
contentious
Jewes
,
even
these
(
it
seems
)
who
were
driven
out
,
who
being
put
to
the
door
,
and
he
drawing
back
his
terrour
,
they
(
in
these
verses
)
begin
to
question
his
authority
to
do
as
he
had
done
.
For
,
seeing
these
that
were
in
power
did
tolerate
these
things
they
reckon
that
it
was
boldnesse
in
him
to
undertake
it
,
unlesse
he
had
an
extraordinary
calling
,
or
were
the
Messiah
,
and
if
so
he
were
,
they
desire
a
proof
of
his
Commission
by
some
signe
.
Christ
in
answering
,
remits
them
(
but
in
dark
termes
)
to
his
death
,
which
he
foresaw
and
would
permit
them
to
put
him
to
,
and
to
his
Resurrection
,
to
prove
that
he
was
the
true
Messiah
,
and
Saviour
of
sinners
.
Doct.
1.
A
work
of
Reformation
of
Gods
house
,
will
never
want
opposition
from
corrupt
men
,
even
when
Christ
and
his
terrour
is
eminently
seen
in
it
;
for
,
Christ
met
with
opposition
thus
far
,
that
we
should
not
stumble
when
we
meet
with
more
.
2
,
Obstinate
wicked
men
,
and
especially
polluters
of
the
House
of
God
,
will
hardly
be
reformed
,
however
they
be
convinced
;
for
,
these
Jewes
answer
again
,
or
except
against
what
he
did
,
now
when
terrour
had
driven
them
out
,
and
they
had
nothing
to
say
.
3.
Whatever
pretences
men
may
have
,
wherewith
they
think
to
palliate
their
corruptions
in
Gods
service
,
and
make
them
plausible
,
yet
when
Christ
cometh
,
he
will
make
their
greatest
Patrons
speechless
in
that
cause
;
for
,
they
are
put
to
the
door
with
silence
,
and
when
they
would
carp
most
,
they
dare
say
nothing
in
defence
of
the
corruptions
themselves
,
only
they
question
his
authority
to
purge
them
out
4.
When
mens
hearts
are
once
hardened
in
ill
courses
;
even
a
shake
with
the
terrour
of
God
will
not
gaine
them
,
but
so
soon
as
the
fit
is
over
,
they
will
not
fear
impudently
to
speak
against
Christ
;
for
,
so
do
they
when
he
draweth
back
his
terrour
.
5.
When
enemies
of
Reformation
cannot
justifie
their
own
faults
,
they
will
rather
quarrel
the
calling
of
Reformers
,
then
yield
to
the
convincing
truth
held
out
by
them
;
for
,
their
question
importeth
their
questioning
of
his
calling
to
do
this
,
since
he
had
given
no
signe
for
it
.
6.
Enemies
of
Reformation
and
unbelievers
are
not
content
with
warrants
from
the
Word
,
nor
with
such
confirmations
as
God
prescribeth
,
unlesse
they
get
signes
of
their
own
carving
;
for
,
it
was
not
their
fault
simply
to
s●ek
a
signe
,
seeing
Christ
was
to
confirme
his
authority
and
doctrine
by
signes
,
but
that
(
beside
that
they
had
no
intention
to
believe
however
)
they
were
nothing
at
all
wrought
upon
by
the
Word
;
fore
●●ing
this
,
no●
are
they
content
and
convinced
by
he
signe
Christ
had
given
now
wrought
upon
themselves
,
in
that
one
man
had
chased
them
all
,
being
overcome
wi●h
the
conscience
of
the
filthinesse
of
their
fact
,
and
the
sense
of
his
Majesty
.
7.
No
man
ought
to
undertake
a
work
of
Reformation
,
but
he
who
hath
a
calling
thereto
,
and
can
instruct
it
by
evidences
sutable
to
the
nature
of
the
calling
he
claimeth
to
;
for
,
this
Question
doth
import
,
that
if
Christ
could
not
prove
his
●uthority
,
he
had
done
unwarrantably
,
though
the
action
were
good
in
it self
.
8.
Chtist
did
foreknow
all
his
own
sufferings
,
and
would
not
hinder
,
but
willingly
permitted
them
to
come
on
,
and
underwent
them
;
for
,
Destroy
this
Temple
,
is
not
a
command
of
Christ
;
but
a
Prediction
foretelling
their
malice
,
and
a
permission
to
them
to
do
their
uttermost
.
9.
The
malice
of
superstitious
and
greedy
enemies
of
Truth
and
Reformation
,
will
be
satisfied
with
no
lesse
then
the
lives
of
Reformers
;
and
as
God
permitted
Christ
to
be
killed
,
so
he
may
permit
the
lives
of
notable
Reformers
to
be
taken
by
enemies
,
that
so
they
may
be
made
conforme
to
their
head
,
and
that
their
sufferings
may
be
a
seale
and
testimony
to
their
doctrine
;
for
,
Destroy
this
Temple
,
doth
import
,
that
he
knew
no
signes
would
satisfie
them
,
but
to
have
him
killed
,
hereby
also
teaching
all
his
followers
,
what
to
expect
in
doing
the
like
work
.
10.
Christ
foreknew
that
he
would
not
succumbe
in
his
sufferings
,
but
would
overcome
death
,
and
all
the
malice
of
his
enemies
,
by
giving
them
their
will
,
and
then
rising
again
the
third
day
by
his
own
power
,
as
it
accordingly
came
to
passe
:
for
,
saith
he
,
Destroy
this
Temple
,
and
in
three
dayes
I
will
raise
it
up
.
11.
Christs
Death
and
Resurrection
from
the
deal
,
is
an
infallible
signe
that
he
is
the
Messiah
and
true
Redeemer
of
sinners
,
having
authority
to
order
abuses
in
his
own
house
;
for
,
herein
he
did
the
works
of
the
Redeemer
of
sinners
;
and
triumphed
over
death
,
and
proved
himself
to
be
God
,
Rom.
1.4
.
therefore
doth
he
remit
them
to
this
signe
,
to
prove
his
authority
.
Verse
20.
Then
said
the
Jewes
,
Fourty
and
six
years
was
this
Temple
in
building
,
and
wilt
thou
reare
it
up
in
three
dayes
?
21.
But
he
spake
of
the
Temple
of
his
body
.
These
Jewes
mistaking
Christs
speech
,
do
again
carp
,
supposing
he
had
meant
of
the
material
Temple
.
But
John
cleareth
Christs
meaning
,
whereas
they
(
as
would
appear
)
were
lest
to
their
mistakes
.
Whence
learn
,
It
is
Gods
judgement
on
haters
of
truth
,
that
Christ
speaketh
in
parables
to
them
;
and
that
they
are
given
up
to
mistake
and
carp
at
him
,
and
are
left
in
their
mistakes
,
for
,
so
fared
it
with
these
Jewes
,
to
whom
Christ
spake
of
his
body
under
the
name
of
the
Temple
.
2
,
As
it
is
no
new
thing
to
see
men
wrest
Christs
speeches
,
so
a
maine
cause
of
mens
mistakes
in
Religion
,
is
,
when
they
understand
figurative
speeches
,
as
if
they
were
proper
;
for
,
the
Jews
erre
,
in
taking
what
Christ
spake
of
his
body
under
the
name
of
the
Temple
,
the
type
thereof
,
as
if
it
had
been
spoken
of
the
type
it selfe
.
3.
A
work
of
Reformation
is
a
work
of
great
difficulty
,
and
may
encounter
with
much
opposition
and
many
delays
,
before
it
be
perfected
;
for
,
so
much
doth
the
Jewes
exception
against
Christs
words
,
taken
in
their
own
sense
,
import
,
Fourtie
and
six
years
was
the
Temple
in
building
,
reckoning
all
the
time
betwixt
Cyrus
edict
,
of
their
laying
the
foundation
,
and
the
sixth
yeare
of
Darius
,
wherein
it
was
finished
,
after
many
delayes
,
Ezr.
6.15
.
Or
,
however
their
supputation
hold
,
yet
it
was
certainly
long
in
building
.
4.
Men
do
mistake
Christ
,
(
take
his
words
as
they
will
,
)
when
they
measure
his
power
by
their
carnal
reason
:
for
,
take
them
even
in
their
own
sense
,
it
was
not
impossible
for
him
to
reare
up
the
Temple
in
three
dayes
,
since
he
was
God
,
and
did
undertake
a
greater
work
,
even
to
raise
up
his
own
body
from
the
dead
.
5.
Scripture
doth
expound
it self
,
and
what
is
dark
in
one
place
,
is
cleared
in
another
;
for
,
John
doth
here
clear
Christs
meaning
,
He
spake
of
the
Temple
of
his
body
.
6.
Christs
body
is
the
truth
of
that
type
of
the
Temple
;
for
,
as
God
did
declare
the
Temple
to
be
his
dwelling
place
,
so
in
him
dwelleth
the
fulnesse
of
the
Godhead
bodily
:
As
the
Temple
was
the
trysting
place
,
whese
sinners
found
God
in
the
Mercy-seat
,
and
where
he
gave
out
his
Oracles
;
so
in
Christ
incarnate
God
is
to
be
found
reconciled
with
sinners
,
and
he
is
to
be
heard
,
revealing
the
Father
and
his
minde
;
And
,
as
the
Temple
was
a
magnificent
stately
Palace
,
yet
more
glorious
within
then
in
outward
shew
;
so
also
was
Christs
body
and
humane
nature
,
framed
by
the
finger
of
the
Holy
Ghost
,
without
original
corruption
,
and
filled
with
excellent
endowments
,
and
the
inhabitation
of
the
Godhead
;
therefore
is
his
body
spoken
of
under
the
name
of
the
type
,
and
called
,
The
Temple
of
his
body
.
Verse
22.
When
therefore
he
was
risen
from
the
dead
,
his
disciples
remembred
that
he
had
said
this
unto
them
:
and
they
beleeved
the
Scripture
,
and
the
word
which
Jesus
had
said
.
John
recordeth
the
use
the
disciples
got
of
this
conference
,
not
presently
,
but
after
the
Resurrection
of
Christ
:
Namely
,
that
then
this
passage
is
brought
to
their
remembrance
,
and
they
were
coofirmed
in
the
faith
of
this
and
other
Scriptures
,
which
spake
of
his
Resurrection
.
Whence
learn
,
1.
Even
true
disciples
may
be
such
babes
in
knowledge
,
that
for
a
long
time
they
will
little
understand
what
Christ
saith
:
for
,
it
was
long
before
the
disciples
took
up
the
meaning
of
this
passage
.
2.
It
is
a
mark
of
true
disciples
,
that
however
they
be
ignorant
,
yet
they
will
not
carp
at
what
they
understand
not
,
as
enemies
do
,
but
will
in
silence
reverence
all
that
Christ
saith
;
for
,
when
the
Jewes
quarrelled
,
v
20.
we
finde
them
silent
.
3.
Disciples
may
heare
that
at
one
time
,
the
understanding
and
benefit
whereof
may
be
reserved
to
begotten
by
them
at
another
time
,
and
that
(
it
may
be
)
long
thereaf●er
;
for
,
When
therefore
he
was
risen
from
the
dead
,
his
disciples
remembred
that
he
had
said
this
unto
them
,
&c.
4.
The
doctrine
of
the
Crosse
,
and
of
victory
and
deliverance
from
the
same
,
even
when
it
seemeth
to
prevaile
most
over
the
sufferer
,
is
a
doctrine
which
disciples
are
slowest
to
learne
and
believe
of
any
,
because
of
their
carnal
conceptions
of
Christ
and
his
Kingdome
,
and
of
their
discouragement
when
these
are
disappointed
:
for
,
it
was
when
he
was
risen
from
the
dead
,
that
the
disciples
remembred
,
and
understood
,
and
believed
this
doctrine
as
they
ought
;
See
,
Luke
24
,
45
,
46.
And
thus
also
is
the
lot
of
his
members
oft-times
judged
of
.
5.
As
Christ
will
accomplish
in
due
time
what
he
hath
spoken
;
so
the
event
of
matters
being
compared
with
the
Scripture
,
will
clear
many
mistakes
,
and
be
a
notable
confirmation
to
faith
,
and
an
exposition
of
many
Scriptures
:
for
,
When
he
was
risen
,
they
then
remembred
and
believed
this
and
other
Scriptures
.
6.
The
doctrine
of
Christ
was
agreeable
to
the
Scriptures
,
and
both
alike
sure
;
it
being
all
one
to
have
his
minde
in
Scripture
,
and
to
have
himself
speaking
immediately
,
seeing
he
is
the
Authour
of
bo●h
;
for
,
They
believed
the
Scripture
,
and
the
word
which
Jesus
had
said
,
as
being
both
alike
sure
,
and
to
one
purpose
.
Verse
23.
Now
when
he
was
in
Hierusalem
at
the
Passeover
in
the
feast
day
,
many
believed
in
his
Name
,
when
they
saw
the
miracles
which
he
did
.
24.
But
Jesus
did
not
commit
himself
unto
them
,
because
he
knew
all
men
,
25.
And
needed
not
that
any
should
testifie
of
man
,
for
he
knew
what
was
in
man
.
Lastly
,
in
this
part
of
the
chapter
,
John
recordeth
some
further
of
Christs
proceedings
at
this
feast
;
that
he
wrought
such
miracles
,
as
drew
divers
to
professe
faith
in
him
,
whose
profession
he
would
not
trust
,
as
knowing
well
what
they
were
,
as
he
doth
all
men
,
even
what
is
most
inward
and
secret
in
them
,
and
that
of
himselfe
,
without
any
information
from
others
.
Whence
learn
,
1.
Albeit
Christ
will
not
satisfie
the
curiosity
or
tempting
humours
of
men
;
yet
he
will
not
denie
to
work
whatsoever
may
be
needful
for
the
confirmation
of
the
faith
of
his
own
:
for
,
though
he
would
grant
no
present
signe
to
the
contentious
Jewes
,
v.
18.
yet
he
did
miracles
in
Jerusalem
at
the
Passeover
,
in
the
feast
day
,
though
it
be
not
recorded
in
particular
what
they
were
;
hereby
also
giving
us
to
understand
,
that
when
Christ
cometh
to
work
a
work
of
Reformation
,
(
as
here
)
he
may
sometime
second
it
,
(
not
with
miracles
now
,
but
)
with
notable
and
wonderful
works
of
Providence
,
to
gain
credit
to
his
work
,
and
faithful
instruments
about
it
,
and
,
it
may
be
,
to
quash
the
fury
of
malicious
opposites
.
2.
It
is
not
unusual
for
some
natural
men
to
be
so
far
affected
with
Christ
and
his
working
,
as
to
be
convinced
in
their
judgement
of
some
excellency
in
him
,
and
be
drawn
to
professe
some
sort
of
embracing
of
him
;
and
yet
they
remain
still
in
nature
,
and
unconverted
;
for
,
many
believed
in
his
Name
,
or
professed
to
do
so
,
who
yet
were
unsound
,
as
the
sequel
cleareth
.
3.
It
is
a
clear
evidence
of
unsoundnesse
,
when
Christs
works
are
the
chief
thing
,
drawing
men
to
professe
faith
,
and
not
his
Word
,
revealing
his
nature
and
properties
:
for
,
such
was
their
faith
,
They
believed
,
because
they
saw
the
miracles
which
he
did
.
Such
converts
are
not
affected
with
their
own
misery
and
Christs
mercy
,
and
so
have
not
a
right
principle
;
and
Christs
works
will
not
be
alwayes
alike
glorious
,
and
so
their
affection
bottomed
on
that
,
will
ebbe
and
flow
,
and
at
last
evanish
.
4.
As
Christ
no
sooner
begins
to
reforme
,
but
Satan
in
enemies
will
be
raising
stormes
,
and
laying
snares
for
him
,
in
which
unsound
converts
will
not
prove
trusty
,
nor
back
him
,
but
be
ready
to
turne
enemies
;
so
it
is
wisdome
in
trying
times
to
be
wary
whom
we
trust
,
even
of
Professors
:
for
,
Jesus
did
not
commit
himself
unto
them
,
that
is
,
seeing
hazard
appearing
,
he
would
not
familiarly
converse
with
them
,
as
men
to
be
confided
in
:
for
,
he
kept
but
one
Judas
of
such
,
and
he
betrayed
him
.
5.
Albeit
we
cannot
infallibly
discern
of
Professors
,
before
they
discover
themselves
,
yet
Christ
knoweth
hypocrites
before
they
discover
themselves
to
men
;
for
,
he
knew
all
men
,
and
them
among
the
rest
,
so
as
not
to
trust
them
.
6
Christs
discovering
of
one
or
more
hypocrites
,
is
a
document
to
all
to
take
heed
to
themselves
,
as
being
seen
and
known
of
him
:
therefore
is
his
knowing
them
expressed
in
a
general
,
He
knew
all
men
,
7.
Christs
knowledge
of
men
is
not
conjectural
,
or
by
report
,
but
certain
,
as
being
by
and
from
himself
as
God
:
for
,
he
needed
not
that
any
should
testifie
of
man
.
8.
Christ
doth
infallibly
know
what
is
in-most
,
or
most
secret
and
hidden
in
man
,
the
thought
whereof
should
excite
all
to
self
examination
,
and
be
an
encouragement
to
the
sincere
;
so
much
is
imported
in
this
reason
,
For
he
knew
what
was
in
man
.
CHAP.
III.
THis
Chapter
containeth
;
First
,
Christs
conference
with
Nicodemus
concerning
regeneration
and
faith
in
him
,
for
attaining
salvation
,
to
v
22.
Next
,
Johns
last
testimony
concerning
Christ
,
some
occasions
whereof
are
recorded
,
to
v.
27.
and
the
testimony
it self
,
from
thence
to
the
end
.
Verse
1.
THere
was
a
man
of
the
Pharisees
,
named
Nicodemus
,
a
ruler
of
the
Jewes
.
2.
The
same
came
to
Jesus
by
night
,
and
said
unto
him
,
Rabbi
,
we
know
that
then
art
a
Teacher
come
from
God
:
f●r
no
man
can
do
these
miracles
that
thou
doest
,
except
God
be
with
him
.
The
occasion
of
this
Conference
and
Sermon
of
Christ
,
is
,
Nicodemus
(
a
Pharisee
,
and
not
one
of
the
common
sort
,
but
a
Ruler
and
Member
of
the
Councel
)
his
coming
to
Christ
by
night
,
and
in
his
discourse
giving
him
reverent
titles
,
and
testifying
that
he
and
the
rest
of
the
Pharisees
were
convinced
by
Christs
miracles
,
that
he
was
a
teacher
sent
of
God
,
however
their
malice
drave
them
over
the
belly
of
their
light
.
Whence
learn
,
1
So
great
is
the
excellencie
of
Christ
,
and
the
riches
and
efficacy
of
his
grace
,
as
he
can
not
only
convince
,
but
will
even
,
(
when
he
pleaseth
)
convert
and
draw
in
greatest
enemies
to
him
:
for
,
Nicodemus
a
Pharisee
and
ruler
of
the
Jewes
came
to
Christ
,
and
albeit
the
beginnings
were
but
small
,
yet
they
came
to
further
maturity
afterward
.
2.
Even
Persecutors
and
haters
of
Christ
may
be
so
for
convinced
of
his
excellencie
in
his
Ministry
,
as
in
cold
blood
they
will
be
forced
to
see
God
shining
in
it
;
for
,
saith
Nicodemus
in
name
of
his
associates
,
the
Pharisees
and
Rulers
,
Rabbi
,
we
know
that
thou
art
a
Teacher
come
from
God
:
and
the
like
thoughts
may
men
be
forced
to
have
of
his
working
and
presence
in
and
with
good
Ministers
,
who
yet
have
not
found
enough
evidences
of
grace
for
all
that
.
3.
There
may
be
alike
conviction
and
light
in
mens
minde
,
which
yet
doth
not
work
alike
on
their
will
and
affections
;
but
many
who
know
as
much
as
others
,
being
left
to
the
natural
corruption
of
their
hearts
,
do
yet
sit
still
,
when
these
others
by
the
power
of
grace
are
drawn
to
Christ
;
for
,
saith
Nicodemus
,
we
know
,
&c.
and
yet
onely
he
came
to
Jesus
.
4.
Great
places
,
and
honour
,
and
credit
prove
oft-times
great
snares
to
men
,
to
hold
them
from
Christ
,
or
from
such
an
open
avowing
of
him
as
becometh
;
for
,
Nicodemus
came
to
Jesus
by
night
,
as
fearing
to
lose
his
place
and
reputation
with
the
rest
,
or
to
sustaine
some
damage
,
or
being
unwilling
to
be
found
ignorant
,
and
one
that
needed
come
to
be
taught
.
So
great
cause
have
men
to
be
content
with
their
mean
estate
which
hideth
them
from
many
snares
,
and
to
pity
and
have
charity
to
others
who
have
greater
tentations
.
5.
Men
may
seeme
to
have
very
high
thoughts
of
Christ
,
who
yet
come
farre
short
of
that
estimation
that
is
due
to
him
;
for
,
all
he
saith
is
,
Rabbi
,
thou
art
a
Teacher
come
from
God
,
or
,
an
extraordinary
Teacher
,
whereas
he
was
God
over
all
.
6.
Christs
miracles
were
known
,
even
to
enemies
,
to
be
done
by
no
jugglery
,
and
to
be
such
as
could
be
wrought
onely
by
divine
power
,
and
to
be
a
proof
of
his
authority
;
for
,
it
was
acknowledged
,
no
man
can
do
these
miracles
that
thou
doest
(
of
which
see
chap.
2.23
.
)
except
God
be
with
him
.
Ver.
3.
Jesus
answered
,
and
said
unto
him
,
Verily
,
verily
I
say
unto
thee
,
except
a
man
be
borne
againe
,
hee
cannot
see
the
kingdom
if
God
.
Followeth
the
conference
it self
,
and
Christs
instructing
of
this
Pharisee
;
wherein
,
first
,
he
presseth
the
necessity
of
regeneration
,
ver.
3.
Secondly
,
meeting
with
an
ignorant
scholar
,
he
repeats
and
explaines
the
way
of
this
birth
,
ver.
4
,
5
,
6
,
7
,
8.
Thirdly
,
Nicodemus
continuing
yet
ignorant
,
is
rebuked
for
the
same
,
and
for
the
unbelief
common
to
him
with
the
rest
of
the
Pharisees
,
ver.
9
,
10
,
11
,
12.
Fourthly
,
he
leads
Nicodemus
up
to
the
knowledge
of
himself
,
as
the
onely
revealer
of
spiritual
mysteries
,
and
author
of
salvation
through
faith
in
him
,
ver.
13
,
14
,
15.
Fifthly
,
this
way
of
salvation
,
and
the
certainty
thereof
,
is
confirmed
and
commended
from
the
love
of
God
in
sending
Christ
for
that
end
,
ver.
16.17
.
Unto
which
is
subjoyned
the
condemnation
of
such
as
shall
,
by
unbeliefe
and
delight
in
their
sinful
wayes
,
reject
this
remedy
,
ver.
18
,
19.
Proving
that
it
is
their
evil
deeds
which
makes
them
so
to
do
.
ver.
20
,
21.
In
this
verse
Christ
begins
with
this
Pharisee
at
the
first
principles
of
Religion
,
and
by
a
grave
asseveration
teacheth
the
necessity
that
all
men
have
of
a
change
by
regeneration
,
if
they
would
expect
to
enjoy
a
part
either
in
the
Kingdome
of
grace
or
glory
,
for
so
this
Kingdome
of
God
may
be
extended
to
signifie
.
It
is
said
Christ
answered
,
and
said
this
to
him
,
either
because
Nicodemus
had
moved
a
question
concerning
this
matter
unto
him
whom
he
had
called
a
Teacher
,
ver.
2.
though
it
be
not
recorded
,
or
because
Christ
saw
his
need
,
and
answered
to
it
,
by
applying
fit
remedies
,
and
seeking
to
cure
all
his
ills
at
the
root
.
Doctrine
1.
Christ
is
very
meek
to
such
as
come
to
him
,
though
with
many
weaknesses
,
and
will
not
saile
to
take
pains
upon
them
to
bring
them
further
up
;
for
,
though
Nicodemus
failed
in
acknowledging
him
onely
for
a
Teacher
,
and
stealing
to
him
by
night
;
yet
Christ
passeth
over
all
this
,
and
considering
his
need
,
doth
teach
him
.
2.
The
great
businesse
of
men
,
especially
professing
themselves
scholars
at
Christs
school
,
should
be
to
know
the
way
of
salvation
,
and
how
to
be
in
a
state
of
grace
,
and
in
the
way
to
glory
;
for
,
so
much
doth
Christs
grave
and
doubled
asseveration
in
pressing
this
point
,
as
most
necessary
,
and
his
propounding
the
want
of
a
part
in
this
Kingdome
as
a
certification
sad
enough
,
whatever
a
man
have
else
,
teach
us
.
3.
Every
man
by
nature
(
be
he
in
appearance
better
or
worse
)
is
out
of
the
state
of
grace
,
and
unmeet
for
glory
,
till
a
change
be
wrought
.
So
much
doth
Christ
gravely
assert
,
Verily
,
verily
,
I
say
unto
thee
,
except
a
man
(
be
who
he
will
,
an
Epicure
,
or
Civilian
,
or
painted
Pharisee
,
a
grosse
sinner
,
or
under
the
power
of
original
and
heart
corruption
onely
)
be
borne
again
,
he
cannot
see
,
(
or
enjoy
,
or
partake
of
,
or
,
as
it
is
,
ver.
5.
enter
into
)
the
Kingdome
of
God
.
And
by
this
doctrine
,
Christ
puts
this
Pharisee
from
all
conceit
of
himself
,
by
discovering
his
danger
of
perishing
,
that
so
he
may
become
teachable
.
4.
For
working
of
this
change
in
man
,
mans
nature
is
not
in
such
a
condition
as
needs
some
reparation
onely
,
but
is
wholly
corrupt
;
Not
will
a
bare
acknowlegment
of
Christ
,
nor
a
moral
reformation
of
carriage
and
principles
,
nor
common
gifts
and
graces
serve
a
mans
turn
,
unlesse
there
be
a
change
of
the
whole
man
from
the
state
of
corruption
to
the
state
of
holinesse
,
and
a
restauration
and
renovation
,
in
some
measure
,
of
that
image
of
God
wherein
he
was
created
;
for
,
a
man
must
be
born
again
,
or
,
the
second
time
,
(
as
Nicodemus
expresseth
it
,
ver.
4.
)
before
he
be
right
.
The
word
rendred
again
,
signifieth
also
to
be
born
all
of
new
;
as
a
man
going
to
build
his
house
better
,
razeth
it
to
the
very
bottome
to
lay
a
new
foundation
,
and
as
a
man
beginning
to
declare
a
matter
from
the
very
original
and
first
rise
of
it
,
and
so
Luke
useth
the
word
,
Luke
1.3
.
5.
This
change
and
renovation
is
called
a
birth
,
with
allusion
to
a
mans
being
born
of
his
mother
,
because
of
many
resemblances
betwixt
the
one
and
the
other
.
As
,
1.
As
a
child
is
not
born
without
some
pain
,
so
every
true
convert
finds
some
pain
,
in
lesse
or
more
degree
,
in
working
this
change
;
and
they
who
find
least
at
first
,
may
meet
with
more
afterward
.
2.
As
in
a
birth
,
a
new
creature
is
brought
forth
;
So
in
regeneration
there
is
(
not
a
new
substance
of
soul
and
body
,
but
)
a
new
nature
communicate
,
in
the
renovation
of
the
faculties
of
the
soul
and
of
our
nature
,
and
not
a
parching
up
of
the
old
.
3.
As
in
a
birth
,
there
is
a
perfect
creature
brought
forth
in
respect
of
parts
;
so
regeneration
goeth
through
the
whole
man
,
and
worketh
a
change
upon
it
.
4.
As
it
is
not
a
birth
,
when
there
is
never
so
much
pain
,
and
yet
there
is
nothing
brought
forth
;
so
convictions
,
terrors
,
challenges
of
conscience
,
and
a
spirit
of
bondage
,
will
not
prove
a
man
regenerate
,
unlesse
these
beginnings
contribute
to
,
and
be
followed
with
the
bringing
forth
of
this
new
creature
,
5.
As
in
a
birth
,
the
creature
is
brought
forth
,
living
,
endued
with
properties
,
inclinations
and
dispositions
agreeable
to
the
nature
that
began
it
;
so
by
regeneration
there
cometh
a
principle
of
new
life
,
whence
flow
●e●
actions
,
desires
,
comforts
and
contentments
in
some
measure
of
resemblance
and
conformity
with
God
.
6.
As
a
babe
new
born
is
sensible
of
what
is
contrary
to
that
life
it
hath
,
and
is
desirous
of
the
means
that
may
preserve
that
life
.
So
every
regenerate
person
will
feele
hurt
from
what
is
contrary
unto
grace
,
and
will
long
after
the
means
appointed
for
feeding
of
it
.
7.
As
every
born
child
hath
an
inclination
to
love
those
who
are
begotten
of
the
same
parents
,
and
hath
a
natural
inclination
to
multiply
its
kind
;
So
regeneration
leads
men
to
love
all
those
who
bear
the
image
of
God
,
and
to
desire
an
enlargement
and
encrease
of
Christs
family
.
8.
As
upon
the
birth
there
ariseth
a
visible
relation
betwixt
the
child
born
and
its
parents
;
So
in
regeneration
,
beside
the
change
of
disposition
,
wherein
progresse
is
made
by
sanctification
,
there
is
a
relative
change
of
a
mans
state
and
person
being
ingrossed
in
Christ
the
stock
,
by
Christs
application
of
himself
unto
him
,
and
his
apprehending
of
Christ
by
faith
;
whereby
he
becometh
a
Son
of
God
through
Christ
Doct.
6.
This
change
by
regeneration
as
it
is
of
the
whole
man
,
to
it
cannot
be
rought
by
any
power
in
man
,
but
must
come
from
above
:
At
first
man
is
passive
,
and
Christ
must
apply
himself
to
him
,
before
he
can
do
any
thing
,
and
what
he
doth
afterward
for
carrying
on
this
work
,
he
must
do
it
by
strength
●rawn
from
Christ
apprehended
by
faith
,
after
that
faith
is
wrought
in
him
;
for
,
so
the
original
also
b●●●●th
,
Except
a
man
be
born-from
above
.
7.
A
regenerate
man
is
not
onely
enabled
to
see
and
discern
the
things
of
God
,
but
is
translated
into
the
state
of
grace
,
and
made
sure
of
glory
,
the
state
of
grace
being
the
porch
of
heaven
,
and
grace
,
glory
in
the
bud
;
for
,
from
Christs
assertion
we
may
clearly
gather
,
that
a
man
who
is
born
again
,
shall
see
the
kingdome
of
God
.
8.
Such
as
are
regenerate
and
brought
into
the
state
of
grace
,
come
under
a
peculiar
dominion
of
God
,
being
not
onely
under
the
external
Ordinances
and
government
of
his
Kingdome
,
but
having
a
throne
erected
to
God
in
their
hearts
,
righteousnesse
and
grace
reigning
over
the
Law
and
the
curse
,
the
love
of
Christ
set
up
as
a
Commander
in
them
,
and
they
abiding
under
the
shadow
of
his
wings
and
protection
;
and
at
the
end
of
their
course
,
they
enter
into
glory
,
the
felicity
whereof
can
be
no
better
expressed
to
our
capacity
,
then
under
the
similitude
of
a
Kingdom
,
which
is
the
greatest
outward
glory
and
happinesse
imaginable
here
;
for
these
causes
is
the
felicity
of
a
regenerate
man
held
forth
under
the
name
of
enjoying
a
part
in
the
Kingdome
of
God
,
whereby
not
onely
the
state
of
glory
is
to
be
understood
,
as
Acts
14.22
.
and
frequently
,
but
the
external
administration
of
the
Gospel
,
as
is
frequent
in
the
Gospels
,
see
Matth.
21.43
.
and
the
state
of
men
regenerate
by
the
Gospel
,
as
Rom.
14.17
.
and
elsewhere
.
Ver.
4.
Nicodemus
saith
unto
him
,
How
can
a
man
be
born
when
he
is
old
?
can
he
enter
the
second
time
into
his
mothers
womb
,
and
be
born
?
Nicodemus
,
taking
up
Christ
carnally
,
as
if
he
had
been
speaking
of
a
natural
birth
,
objects
against
his
doctrine
,
as
prescribing
that
which
was
impossible
.
Doctrine
1.
Christs
doctrine
is
then
rightly
heard
,
when
every
hearer
maketh
application
thereof
to
himself
,
and
trieth
what
conformity
there
is
betwixt
their
way
or
condition
and
it
;
for
,
so
doth
Nicodemus
question
the
possibility
of
this
doctrine
in
his
person
,
How
can
a
man
be
born
when
he
is
old
?
as
he
was
.
2.
Nature
is
so
farre
from
grace
,
that
not
onely
it
hath
it
not
,
but
is
even
ignorant
of
it
,
and
the
way
of
its
working
;
for
,
so
was
Nicodemus
here
.
3.
Men
may
know
many
things
in
Religion
,
and
yet
be
ignorant
of
the
matter
of
soul
changes
,
wherein
common
illumination
,
as
well
as
nature
,
faileth
men
;
for
,
Nicodemus
a
Doctor
,
is
ignorant
of
the
matter
of
regeneration
.
4.
It
is
a
great
part
of
the
corruption
of
mens
judgment
,
and
cause
of
their
ignorance
,
that
they
cast
spiritual
things
in
a
carnal
mould
,
and
will
not
beleeve
that
for
which
they
see
not
probabilities
in
reason
;
so
doth
Nicodemus
take
up
regeneration
,
and
therefore
judgeth
it
impossible
,
can
he
enter
the
second
time
into
his
mothers
womb
,
and
be
born
?
5.
It
ought
(
and
to
a
sensible
soul
,
will
)
be
matter
of
sad
affliction
,
when
men
finde
themselves
in
a
condition
giving
little
or
no
hope
of
salvation
;
for
,
Nicodemus
his
question
imports
a
great
perplexity
in
him
,
when
his
ignorance
made
him
look
on
that
as
impossible
which
Christ
told
him
was
the
onely
way
to
heaven
and
happinesse
.
6.
Whatever
perplexity
or
ignorance
men
have
,
it
is
good
to
bring
it
out
to
Christ
,
as
the
onely
remedy
and
way
to
help
it
;
for
,
Nicodemus
goeth
not
away
,
but
layeth
out
his
case
to
Christ
.
Ver.
5.
Jesus
answered
,
Verily
,
verily
I
say
unto
thee
,
Except
a
man
be
borne
of
water
and
of
the
Spirit
,
he
cannot
enter
into
the
kingdome
of
God
.
Christ
,
in
his
answer
,
repeateth
what
he
had
said
of
the
necessity
of
regeneration
,
and
withal
,
cleareth
the
way
of
it
for
Nicodemus
his
information
;
Shewing
that
this
birth
was
not
natural
,
but
spiritual
,
wrought
by
the
Spirit
whose
working
is
like
unto
water
cleansing
filth
.
To
understand
this
water
of
Baptisme
will
not
agree
with
this
place
;
for
,
this
water
doth
certainly
regenerate
,
but
every
one
that
is
baptized
is
not
certainly
regenerate
,
as
witnesse
Simon
Magus
,
Acts
8.13.23
.
and
others
.
Further
,
this
water
is
pressed
as
absolutely
necessary
to
salvation
;
whereas
men
may
go
to
heaven
without
baptisme
,
if
it
be
not
contemned
;
as
of
old
the
elect
seed
of
Abraham
who
died
in
the
wildernesse
without
circumcision
,
were
saved
,
so
the
thief
on
the
Crosse
was
saved
without
baptisme
.
Therefore
as
Matth.
3.11
.
the
holy
Ghost
and
fire
signifie
one
thing
,
or
the
Spirit
working
like
fire
in
purging
drosse
,
so
the
water
and
Spirit
signifieth
the
Spirit
working
like
water
.
Hence
it
is
that
verse
6.
he
repeats
onely
the
Spirit
,
as
including
all
that
is
here
signified
by
the
water
and
Spirit
.
And
this
expressing
of
the
Spirits
working
,
under
the
name
of
water
,
is
no
unusual
expression
in
the
Old
Testament
,
Isa
44.3
.
Ezek.
36.25
.
Doctrine
1.
No
apprehension
of
impossibility
in
the
matter
of
regeneration
,
doth
warrant
men
to
shift
the
thoughts
of
the
necessity
of
it
,
or
to
think
that
any
lesse
then
regeneration
will
availe
them
to
salvation
;
for
,
Christ
notwithstanding
Nicodemus
his
doubt
;
presseth
it
as
necessary
,
and
gravely
interposeth
his
authority
(
whom
Nicodemus
acknowledged
for
a
Teacher
come
from
God
)
to
perswade
him
of
it
,
Verily
,
verily
,
I
say
unto
thee
,
except
a
man
be
borne
of
water
,
he
cannot
into
the
kingdome
of
God
.
2.
As
Christ
is
meek
and
tender
unto
such
as
bring
their
doubts
and
ignorance
unto
him
(
and
therefore
informeth
Nicodemus
)
so
,
mens
questioning
of
truth
,
and
their
propounding
of
doubts
against
it
,
is
an
occasion
that
Christ
makes
use
of
for
clearing
of
truth
yet
more
;
for
,
he
taketh
occasion
of
Nicodemus
his
doubt
,
to
clear
the
doctrine
of
regeneration
.
3.
Regeneration
is
wrought
neither
by
the
power
of
nature
,
nor
by
outward
Ordinances
onely
and
alone
,
but
by
the
efficacy
of
the
holy
Spirit
,
who
doth
prevent
the
sinner
,
and
blesse
outward
means
to
him
,
before
he
can
be
changed
;
for
,
a
man
is
borne
of
the
Spirit
.
4.
The
Spirit
in
working
this
change
of
regeneration
,
worketh
like
water
;
for
,
as
water
cleanseth
what
is
filthy
,
and
makes
it
bright
,
so
the
Spirit
doth
apply
the
blood
of
Christ
,
for
cleansing
polluted
nature
,
and
renewing
of
it
in
true
holinesse
;
as
water
cooleth
and
refresheth
the
thirsty
and
faint-hearted
,
so
the
benefits
purchased
by
Christ
being
applyed
by
the
Spirit
,
do
refresh
the
fainting
souls
of
sinners
in
the
perplexities
and
pangs
of
the
new
birth
,
or
afterward
,
Psal.
42.1
.
And
,
as
water
fructifieth
the
barren
ground
,
so
the
Spirit
maketh
the
regenerate
man
fruitful
in
every
good
word
and
work
;
Therefore
is
this
birth
described
to
be
a
mans
being
born
of
water
and
of
the
Spirit
.
Ver.
6.
That
which
is
borne
of
the
flesh
,
is
flesh
,
and
that
which
borne
of
the
Spirit
,
is
Spirit
.
Christ
subjoyneth
a
reason
of
the
necessity
of
regeneration
for
attaining
salvation
,
and
the
certainty
of
the
regenerate
mans
salvation
;
because
men
by
nature
are
corrupt
and
opposite
unto
that
Kingdome
,
and
a
renewed
nature
is
made
sutable
to
it
.
Whence
learn
,
1.
The
corruption
of
mens
nature
,
being
well
seene
,
would
soone
discover
the
necessity
of
a
change
by
regeneration
,
and
none
will
sleight
this
,
but
they
who
are
ignorant
of
the
former
;
Therefore
doth
Christ
upon
this
ground
presse
the
necessity
of
a
new
birth
.
2.
Men
by
nature
,
or
by
their
natural
birth
,
are
altogether
corrupt
and
fleshly
creatures
,
in
all
the
powers
and
faculties
of
soule
and
body
;
for
,
he
that
is
borne
of
the
flesh
,
is
flesh
,
or
,
one
lump
of
corruption
,
flesh
being
taken
here
for
corrupt
nature
,
and
so
including
not
outward
and
fleshly
sinnes
onely
,
but
even
the
corruption
of
the
minde
also
,
as
Gal.
5.19
,
20
,
21.
3.
The
corruption
of
mens
nature
is
transmitted
by
generation
and
propagation
from
their
parents
,
and
,
so
is
the
seed
of
actual
transgressions
before
they
break
forth
;
and
(
however
children
of
Church-members
be
borne
federally
holy
,
and
in
visible
Covenant
,
1
Cor.
7.14
.
yet
)
every
one
who
cometh
of
Adam
in
the
ordinary
way
of
generation
,
is
infected
with
it
;
for
,
that
which
is
borne
of
the
flesh
,
or
,
of
corrupt
man
,
is
flesh
.
4.
Whatever
dignity
men
may
be
borne
to
,
yet
all
that
we
can
claime
by
our
natural
birth
,
is
,
that
by
it
we
are
secluded
from
heaven
;
for
,
our
condition
by
nature
is
held
forth
as
a
reason
why
we
must
be
regenerate
before
we
enter
into
the
Kingdome
of
God
.
5.
The
corruption
by
our
natural
birth
,
and
our
unfitnesse
for
heaven
thereby
,
is
,
to
the
Lords
own
,
cured
and
made
up
by
the
Spirit
of
regeneration
;
for
,
therefore
is
it
subjoyned
,
that
which
is
borne
of
the
Spirit
,
is
Spirit
.
6.
A
true
evidence
of
regeneration
,
and
of
mens
being
fitted
for
heaven
by
it
,
is
when
men
become
spiritual
in
disposition
,
senses
and
discerning
,
motions
and
inclinations
,
and
in
actions
,
leaving
a
stamp
of
their
dispositions
even
upon
their
common
actions
;
and
when
they
labour
not
onely
to
have
habits
of
grace
,
but
to
have
the
spirit
of
these
graces
;
or
,
the
daily
influences
of
the
Spirit
,
to
make
them
lively
,
fresh
and
active
;
for
,
that
which
is
borne
of
the
Spirit
,
is
Spirit
,
not
by
a
change
of
substance
,
but
as
is
before
explained
.
Ver.
7.
Marvel
not
that
I
said
unto
thee
,
Ye
must
be
born
again
.
8.
The
winde
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
,
and
whither
it
goeth
:
So
is
every
one
that
is
borne
of
the
Spirit
.
Christ
seeing
Nicodemus
at
a
stand
,
and
marvelling
at
that
which
he
was
saying
of
this
new
birth
,
as
at
a
thing
impossible
,
he
forbids
him
to
marvel
;
and
by
a
similitude
taken
from
the
winde
,
he
cleareth
the
matter
yet
more
,
and
sheweth
that
it
is
nothing
the
lesse
true
that
he
could
not
comprehend
the
way
of
it
;
for
,
as
the
winde
bloweth
freely
,
and
at
the
command
of
no
creature
,
and
as
the
sound
and
effects
thereof
prove
that
it
is
,
and
yet
mens
reason
cannot
reach
to
know
from
whence
it
ariseth
,
and
whether
it
goeth
,
or
from
how
far
it
cometh
,
and
how
far
it
goeth
,
seeing
at
the
same
time
there
are
contrary
winds
in
several
places
of
the
earth
;
so
in
this
spiritual
birth
and
change
,
wherein
the
Spirit
worketh
freely
and
efficaciously
,
it
may
be
sensibly
found
by
effects
,
although
the
manner
and
way
how
it
is
wrought
,
be
incomprehensible
.
Doctrine
1.
Albeit
Gods
works
,
and
particularly
in
regeneration
,
be
glorious
and
excellent
,
at
which
faith
may
far
more
wonder
then
at
a
mans
conception
in
the
womb
,
Psal
139.14
.
Yet
Christ
condemneth
that
wondring
as
sinfull
,
which
sloweth
from
unbelief
,
and
from
mens
counting
that
impossible
which
they
cannot
comprehend
;
Therefore
Christ
forbids
such
wondring
,
marvel
not
that
I
said
unto
thee
,
&c.
when
yet
he
holds
out
the
thing
as
incomprehensible
.
So
excellent
is
the
nature
of
faith
,
that
it
maketh
that
to
be
a
commendable
duty
,
which
were
sinful
,
if
coming
from
unbelief
.
2.
Albeit
all
men
,
even
the
greatest
Doctors
,
lie
under
a
necessity
of
being
regenerate
if
they
would
be
saved
;
Yet
Christ
is
excluded
from
that
number
,
being
sanctified
in
his
conception
by
the
holy
Ghost
,
and
borne
without
sin
;
Therefore
he
secludeth
himself
here
,
and
includeth
Nicodemus
and
all
others
,
when
he
saith
,
ye
must
be
borne
again
.
3.
By
the
fall
of
Adam
,
mans
understanding
falleth
short
even
in
comprehending
natural
things
,
and
there
are
depths
in
nature
,
and
even
in
things
most
obvious
to
sense
,
wherein
natural
light
doth
faile
;
so
it
is
said
here
of
the
winde
,
thou
canst
not
tell
whence
it
cometh
,
and
whither
it
goeth
.
And
by
many
questions
about
such
things
is
Job
put
to
a
non-plus
,
Job
38.
and
39.
4.
Good
use
may
be
made
of
common
and
obvious
things
,
to
further
spiritual
mindednesse
,
and
to
help
to
satisfie
us
and
quiet
our
reasonings
in
spiritual
things
;
for
,
Christ
by
this
similitude
casteth
a
copie
to
all
,
to
be
led
by
thoughts
of
the
winde
,
to
think
on
regeneration
,
and
silenceth
his
wondring
,
by
making
his
common
sense
and
reason
about
the
winde
,
subservient
to
quiet
his
faith
about
this
mystery
;
and
by
the
condsietation
of
such
things
as
these
,
God
bringeth
Job
to
dust
and
ashes
before
him
.
5.
The
Spirits
working
is
compared
to
winde
,
not
onely
here
,
and
in
that
extraordinary
pouring
out
of
the
Spirit
,
Acts
2.1
,
2.
but
Cant.
4
16.
Not
onely
because
the
Spirit
and
winde
have
one
name
,
in
the
originall
languages
of
the
Scriptures
:
But
because
of
many
things
wherein
the
one
resembleth
the
other
;
And
in
the
text
(
to
go
no
further
)
we
have
these
.
1.
As
the
winde
bloweth
through
the
world
freely
,
not
staying
for
the
command
,
nor
caring
for
the
prohibition
of
any
creature
;
so
the
Spirit
in
his
working
is
a
free
agent
,
working
where
,
on
whom
,
when
,
and
in
what
measure
he
pleaseth
,
and
will
be
hindered
by
none
,
the
winde
bloweth
where
it
listeth
.
2.
As
there
is
somewhat
in
the
winde
which
is
sensible
,
and
felt
or
heard
,
proving
that
it
is
,
thou
hearest
the
sound
thereof
;
so
is
the
working
of
the
Spirit
discernable
in
the
effects
,
by
them
that
have
it
,
Onely
as
the
winde
is
not
alwayes
alike
loud
,
nor
sensible
,
so
the
working
of
the
Spirit
is
not
alwayes
,
nor
in
all
alike
discernable
;
and
as
they
who
hear
the
winde
,
must
have
the
sense
of
hearing
clear
;
so
men
who
desire
to
feele
the
effects
of
the
Spirit
,
would
not
over-cloud
their
own
discerning
with
jealousies
and
misrepresentations
;
and
withall
,
it
would
be
considered
,
that
the
Spirit
is
one
gift
,
and
discerning
of
him
and
his
working
is
another
gift
,
(
1
Cor.
2.12
.
)
to
be
sought
of
him
,
or
else
we
may
mistake
;
Likewise
,
this
discerning
faculty
may
sometime
be
keept
up
where
the
true
work
it
,
either
for
trial
,
that
we
may
not
build
our selves
on
what
is
within
us
,
but
on
Christ
;
or
for
chastisement
,
because
we
have
grieved
the
Spirit
.
There
may
also
be
some
babes
in
Christ
,
who
cannot
for
a
time
discern
their
own
members
,
though
they
really
have
them
.
3.
As
there
is
some
what
in
the
winde
incomprehensible
to
natural
reason
,
thou
canst
not
tell
,
whence
it
cometh
,
&c.
So
in
the
Spirits
working
,
there
is
somewhat
not
onely
beyond
the
reach
of
natural
reason
,
1
Corinth.
2.14
but
even
above
sanctified
reason
,
as
to
know
how
he
insinuates
himself
with
the
Word
upon
us
,
and
frameth
that
hidden
man
of
grace
;
There
are
mysteries
here
to
be
adored
,
and
calling
for
praise
,
that
he
should
work
so
admirably
in
us
,
rather
then
to
be
pried
into
:
In
all
these
respects
,
is
this
comparison
of
the
winde
applied
,
So
is
every
one
that
is
borne
of
the
Spirit
.
Verse
9.
Nicodemus
answered
and
said
unto
him
,
How
can
these
things
be
?
10.
Jesus
answered
and
said
unto
him
,
Art
thou
a
Master
of
Israel
,
●and
knowest
not
these
things
?
Nicodemus
continuing
in
his
ignorance
,
notwithstanding
all
this
pains
,
is
reproved
for
it
by
Christ
,
as
being
a
shame
for
a
man
of
his
calling
to
be
ignorant
of
such
truths
,
which
were
so
necessary
and
clear
.
Whence
learn
,
1.
When
divine
truths
are
told
in
plainest
termes
,
and
as
fitted
as
can
be
to
vulgar
capacities
,
yet
they
will
be
still
obscure
to
a
natural
mind
:
for
,
Nicodemus
is
yet
ignorant
,
when
Christ
hath
illustrated
the
matter
,
much
more
may
men
be
ignorant
when
others
teach
.
2.
The
great
cause
of
mens
ignorance
of
divine
things
,
is
,
their
carnal
reason
,
which
(
especially
in
able
men
)
keeps
them
from
simple
believing
and
resting
on
what
is
revealed
,
till
they
see
a
reason
for
every
thing
:
for
,
this
is
Nicodemus
his
constant
objection
,
How
can
these
things
be
?
3.
This
carnal
reason
is
not
easily
beat
down
,
nor
will
any
external
means
or
speaking
(
though
even
by
Christ
)
do
it
,
till
some
more
powerful
meanes
be
added
,
for
,
after
all
this
pains
,
to
solve
that
doubt
when
it
was
first
propounded
,
v
4.
it
sticks
to
him
yet
.
4.
Where
Christ
hath
taken
pains
in
teaching
,
and
men
do
not
profit
,
there
he
will
sharplie
rebuke
this
,
being
one
meane
to
stir
up
men
to
make
progresse
in
his
school
:
therefore
,
doth
he
thus
reprehend
Nicodemus
,
though
more
mildly
then
he
dealt
with
other
Pharisees
.
5.
A
special
mean
of
humbling
men
(
especially
such
as
have
parts
)
and
making
them
more
capable
of
Christs
instruction
,
to
convince
them
of
their
grosse
ignorance
,
for
knowledge
is
that
whereby
men
differ
from
beasts
,
and
therefore
to
see
the
want
of
that
will
lay
their
pride
,
Psal.
73
22.
and
conceit
of
knowledge
doth
puste
up
men
till
they
be
discovered
what
they
are
1
Cor.
8.1
,
2.
Therefore
doth
Christ
discover
to
Nicodemus
,
whose
carnal
reason
and
parts
made
him
stand
out
,
that
he
is
an
ignorant
,
and
knoweth
not
.
See
Prov
30.2
,
3.
6.
Every
man
as
he
hath
a
calling
and
station
in
Church
or
Common-wealth
,
ought
to
be
answerable
unto
it
,
and
have
endowments
●utable
;
for
,
Christ
from
his
place
argueth
,
that
he
ought
to
have
been
better
acquainted
with
these
things
.
7.
Man
m●y
have
great
learning
,
and
be
Teachers
of
the
Church
,
and
yet
be
ignorant
of
the
found
principles
of
Religion
and
Regeneration
,
not
only
in
an
experimental
,
but
even
in
a
contemplative
way
,
when
a
Church
is
fallen
in
Apostasie
,
and
the
matter
of
trying
such
is
neglected
,
and
especially
where
superstitious
observances
come
in
the
room
of
the
sound
exercises
of
Religion
;
for
,
in
this
declining
Church
,
where
traditions
and
superstitious
rites
prevailed
,
a
Master
of
Israel
knoweth
not
these
things
.
8.
It
is
a
great
sin
and
shame
of
teachers
,
to
be
found
ignorant
,
(
who
should
have
knowledge
to
instruct
others
,
)
especially
in
the
sound
principles
of
Religion
;
for
,
saith
he
,
Art
thou
a
Master
of
Israel
,
and
knowest
not
these
thing
?
9.
The
more
clearly
truthes
be
revealed
,
and
the
more
weighty
they
be
in
themselves
,
mens
ignorance
is
the
more
blame-worthy
;
for
,
saith
he
,
Knowest
thou
not
those
things
?
the
very
principles
and
fundamentals
of
Religion
,
and
which
were
revealed
to
Israel
,
among
whom
thou
art
a
Master
.
That
they
were
of
old
revealed
,
appeareth
from
Deut.
30.6
.
Psal.
51.10
.
Jer.
31.33
.
Ezek.
11.19
.
and
36.25
,
26.
and
elsewhere
.
Verse
11.
Verily
,
verily
,
I
say
unto
thee
,
we
speak
that
we
do
know
,
and
testifie
that
we
have
seen
,
and
ye
receive
not
our
witnesse
.
In
the
next
place
,
Christ
reproveth
his
unbelief
accompanying
his
ignorance
,
which
was
common
to
him
with
the
rest
of
the
Jewes
,
especially
the
Pharisees
;
this
he
doth
upon
two
grounds
,
whereof
the
first
(
in
this
verse
)
is
taken
from
the
assurance
he
had
of
the
certainty
of
his
doctrine
,
it
being
perfectly
known
as
by
eye-sight
.
This
way
of
certainty
by
seeing
,
is
attributed
to
Christ
,
v.
32.
as
proper
to
him
who
was
in
the
bosome
of
the
Father
;
and
taking
it
thus
strictly
,
while
Christ
saith
,
we
have
seen
,
it
may
be
understood
of
the
whole
Trinity
,
bearing
witnesse
with
him
,
John
8.16
,
29.
1
John
5
7.
But
taking
this
seeing
more
largely
,
the
expression
seemeth
rather
to
take
in
John
the
Baptist
,
who
was
the
present
publick
witnesse
with
Christ
at
that
time
,
and
who
(
as
others
,
Prophets
and
Apostles
)
had
the
certainty
of
what
he
preached
in
his
own
measure
,
from
Christs
illumination
,
and
did
indeed
preach
what
was
most
certain
,
and
what
Christ
revealed
out
of
the
bosome
of
the
Father
;
though
few
did
believe
and
embrace
either
Christs
testimony
or
his
.
Doct.
1.
Where
Christ
hath
men
to
reprove
for
ignorance
,
there
will
be
also
unbelief
found
that
is
blame-worthy
;
for
not
only
cannot
ignorant
men
believe
,
but
in
many
things
men
are
bound
to
embrace
truth
by
faith
,
though
they
cannot
comprehend
them
by
natural
reason
,
and
so
unbelief
is
the
cause
of
not
closing
with
these
high
mysteries
;
therefore
doth
Christ
challenge
Nicodemus
for
not
receiving
the
witnesse
;
or
not
embracing
this
truth
by
faith
,
resting
on
the
Authority
of
God
the
Revealer
.
2.
Ill
Scholars
that
come
to
Christ
may
be
led
back
to
see
more
of
their
misery
,
common
to
them
with
others
,
that
so
they
may
not
rest
on
any
thing
they
think
peculiar
in
themselves
,
but
be
stirred
up
effectually
to
studie
to
profit
;
therefore
doth
Christ
shew
Nicodemus
,
that
he
was
lying
yet
in
the
common
sin
of
others
;
Ye
receive
not
,
&c.
3.
Whatever
mistakes
men
have
about
spiritual
truthes
,
yet
they
are
infallibly
certain
in
themselves
,
and
infallibly
known
to
Christ
,
who
revealed
them
out
of
the
bosome
of
the
Father
,
as
the
sure
ground
of
our
faith
,
and
that
he
cannot
mislead
such
as
he
teacheth
;
therefore
doth
Christ
so
gravely
assert
and
inculcate
this
principle
,
Verily
,
verily
,
I
say
unto
thee
,
we
speak
that
we
know
,
and
testifie
that
we
have
seen
.
The
latter
word
explains
the
former
,
that
he
is
as
certain
of
it
as
of
a
thing
seen
,
though
not
with
bodily
eyes
.
4.
Such
is
Christs
condescendence
,
as
to
take
in
sinful
men
with
him
in
the
same
yoke
of
bearing
witnesse
to
the
truth
,
and
of
partaking
in
their
measure
in
the
same
honour
with
him
the
chief
Shepherd
,
and
of
holding
out
the
same
infallible
truth
with
him
from
the
Word
,
though
their
perswasion
and
certainty
of
it
be
from
his
gift
,
and
inferiour
to
his
;
therefore
,
saith
he
,
we
speak
&c.
John
being
a
conjunct
witnesse
,
speaking
the
same
sure
truth
,
and
knowing
it
certainly
in
his
measure
,
though
Christ
knew
it
in
an
higher
way
,
both
as
God
of
himself
,
and
as
man
by
vertue
of
the
personal
union
.
5.
As
it
is
no
strange
thing
to
see
men
,
(
however
they
may
hear
,
yet
)
not
liking
,
embracing
nor
believing
most
certain
and
saving
truths
;
even
when
spoken
by
Christ
himself
;
so
the
certainty
of
divine
doctrine
will
agg●eage
the
sin
of
unbelief
;
for
,
saith
he
,
we
speak
that
we
do
know
,
&c.
and
ye
receive
not
our
witnesse
,
His
doctrine
is
called
a
testifying
and
witnesse
,
as
being
both
certain
in
it self
,
such
as
solemn
depositions
of
faithful
men
are
,
and
a
standing
testimony
against
them
who
beleeve
it
not
.
Verse
12.
If
I
have
told
you
earthly
things
,
and
ye
beleeve
not
:
how
shall
ye
beleeve
if
I
tell
you
of
heavenly
things
?
The
second
ground
upon
which
Christ
reproveth
and
aggreageth
his
unbelief
,
is
,
the
plainnesse
of
his
doctrine
:
Christ
had
spoken
of
heavenly
things
in
a
plain
way
under
a
similitude
taken
from
earthly
things
,
as
,
v
8.
and
if
he
did
not
comprehend
and
believe
them
so
,
what
would
he
do
if
they
had
been
spoken
of
as
heavenly
things
in
a
stile
suitable
to
their
own
nature
?
Doct.
1.
It
is
the
will
of
Christ
,
that
teachers
of
souls
do
not
affect
high
and
lofty
stiles
,
and
quaintness
of
expression
,
but
that
in
doctrine
they
descend
as
low
as
may
be
,
and
accommodate
themselves
to
the
capacity
of
people
;
for
,
herein
Christ
commends
his
own
love
in
drawing
the
copie
;
I
have
told
you
earthly
things
,
2.
Even
spiritual
things
,
when
they
are
spoken
of
under
earthly
similitudes
,
are
but
earthly
things
in
comparison
of
what
they
would
be
,
being
spoken
of
in
their
own
language
and
termes
;
therefore
he
calleth
them
,
being
so
expressed
,
earthly
things
,
in
comparison
of
heavenly
things
,
expressed
in
a
suitable
stile
.
There
is
an
eminencie
in
these
things
above
what
any
similitude
can
expresse
,
and
when
we
come
to
know
as
we
are
known
,
we
will
finde
it
so
.
3.
When
all
is
done
that
can
be
to
bring
down
spiritual
things
to
a
peoples
capacity
,
yet
there
is
no
power
in
men
of
themselves
to
understand
or
close
with
them
;
for
,
Christ
found
it
so
,
I
have
told
you
earthly
things
,
and
ye
believe
not
:
and
Ministers
need
not
think
it
strange
,
if
their
doctrine
be
no
better
entertained
then
Christs
was
.
4.
The
plainnesse
of
doctrine
doth
aggreage
the
sin
of
ignorance
and
unbelief
,
and
make
it
more
inexcusable
:
for
,
it
is
a
challenge
,
I
have
told
you
earthly
things
,
and
ye
beleeve
not
,
&c.
5.
Such
as
are
rightly
convinced
of
their
dulness
in
taking
up
spiritual
things
,
when
plainly
expressed
,
will
much
more
see
their
inability
to
take
up
these
things
in
their
own
nature
;
and
however
,
this
will
stand
as
a
witnesse
how
far
men
are
from
knowledge
,
or
closing
with
spiritual
things
:
for
,
so
doth
Christ
hold
out
,
If
I
have
told
you
earthly
things
,
and
ye
beleeve
not
,
how
shall
ye
believe
if
I
tell
you
of
heavenly
things
.
Verse
13.
And
no
man
hath
ascended
up
to
heaven
,
but
he
that
came
down
from
heaven
,
even
the
Sonne
of
man
which
is
in
heaven
.
If
we
understand
these
words
properly
of
ascending
to
heaven
and
enjoying
eternal
felicity
,
it
doth
indeed
hold
good
,
that
onely
Christ
entereth
there
by
his
own
vertue
,
and
all
others
onely
through
and
by
him
;
and
so
the
scope
of
this
verse
will
be
the
same
with
verse
14
,
15.
of
which
in
its
owne
place
.
But
the
dependance
on
the
former
purpose
,
and
the
expression
of
this
in
the
by-past
time
,
whereas
Christ
was
not
yet
ascended
in
his
humane
nature
,
leads
us
rather
to
understand
this
ascending
to
heaven
,
figuratively
,
of
comprehending
heavenly
mysteries
,
and
entering
on
Gods
Councel
concerning
the
way
of
salvation
,
as
it
seemeth
to
be
understood
,
Rom.
10.6
,
8.
with
Deut.
30.11
,
12
,
14.
And
so
the
meaning
is
,
that
no
man
of
himselfe
can
know
or
take
up
these
things
,
that
being
Christs
prerogative
,
who
manifested
himselfe
from
the
bosome
of
the
Father
,
in
our
nature
,
and
yet
as
God
,
is
still
in
heaven
;
and
thus
Christ
having
reproved
Nicodemus
for
his
ignorance
,
doth
yet
shew
the
remedy
thereof
in
himselfe
.
Whence
Learn
.
1.
Christs
sharp
Word
is
not
his
last
Word
to
his
own
,
but
when
he
hath
chalenged
most
sharply
for
any
fault
,
he
is
willing
to
offer
himself
,
the
onely
remedy
,
to
cure
it
;
For
,
so
doth
he
deale
with
Nicodemus
his
ignorance
.
2.
It
is
alike
impossible
for
men
,
by
their
own
parts
and
natural
endowments
,
to
take
up
and
comprehend
spiritual
mysteries
,
as
to
climb
up
to
heaven
and
enter
upon
Gods
Councel
;
Therefore
is
it
called
an
ascending
up
to
heaven
.
3.
In
so
far
as
sinners
come
to
a
true
and
saving
knowledge
of
heavenly
mysteries
:
they
are
in
a
sort
transported
up
to
heaven
from
off
the
earth
,
as
knowing
the
counsels
of
God
,
and
being
ravished
with
what
they
know
;
therefore
also
is
it
called
an
ascending
to
heaven
.
If
Capernaum
were
exalted
to
heaven
,
Matth.
11.23
.
because
of
the
offer
of
these
things
,
what
are
they
,
who
in
some
measure
comprehend
and
embrace
them
?
4.
It
is
proper
to
Christ
the
Mediatour
only
,
in
some
sense
,
to
ascend
to
heaven
,
and
comprehend
spiritual
mysteries
,
both
for
the
measure
and
degree
of
knowledge
in
these
things
,
which
,
as
God
,
is
infinite
,
and
as
man
,
is
large
,
as
the
humane
nature
is
capable
of
,
and
for
the
kinde
and
manner
of
knowledge
,
which
,
as
God
,
is
of
himselfe
,
and
,
as
man
,
by
vertue
of
the
personal
union
,
whereas
all
others
have
any
knowledge
they
have
it
from
him
;
for
,
no
man
hath
ascended
up
to
heaven
,
(
or
comprehended
these
things
fully
or
of
themselves
)
but
he
that
came
down
from
heaven
.
5.
The
Son
of
God
in
the
bosome
of
the
Father
,
was
pleased
to
condescend
so
far
,
as
to
manifest
himself
unto
the
world
in
our
nature
,
that
so
he
might
in
our
nature
understand
heavenly
mysteries
,
and
communicate
the
knowledge
thereof
to
his
people
;
therefore
it
is
marked
as
the
ground
of
his
ascending
to
heaven
,
or
comprehending
of
these
things
for
his
peoples
use
,
that
he
came
down
from
heaven
,
the
Son
of
man
,
hereby
shewing
,
that
his
abasing
of
himself
did
exalt
him
as
Mediatour
God-man
to
that
dignity
,
to
be
the
store-house
of
wisdome
and
knowledge
to
his
people
;
and
that
his
love
in
stooping
so
low
,
to
bring
and
communicate
knowledge
to
us
,
is
remarkable
;
In
all
which
,
we
are
not
to
understand
,
that
Christ
,
as
God
,
did
change
place
by
his
Incarnation
,
but
only
did
stoop
and
demit
himself
to
assume
the
humane
nature
in
a
personal
union
.
6.
Christ
by
his
Incarnation
,
and
becoming
man
,
did
not
cease
to
be
God
,
but
continueth
still
the
same
,
filling
heaven
and
earth
;
for
,
he
that
descended
down
from
heaven
,
is
in
heaven
,
and
so
is
upon
the
counsel
of
God
still
,
to
teach
us
infalliblie
.
7.
The
Son
of
God
hath
assumed
the
humane
nature
into
so
strict
a
personal
union
,
that
what
is
proper
to
either
nature
,
is
ascribed
unto
the
person
under
whatsoever
name
;
for
,
saith
he
,
the
Son
of
man
which
is
in
heaven
,
which
is
not
to
be
understood
,
as
if
either
his
humane
nature
came
from
heaven
,
(
for
he
is
speaking
of
what
still
is
there
)
or
that
his
humane
nature
were
in
every
place
,
but
that
the
same
person
who
is
the
Son
of
man
according
to
our
nature
,
is
in
heaven
according
to
his
divine
nature
,
and
yet
but
one
person
still
.
And
hereby
Christ
sheweth
his
love
to
our
nature
,
that
under
that
name
he
ascribeth
what
is
proper
to
his
Godhead
,
to
himself
.
Ver.
14.
And
as
Moses
lifted
up
the
Serpent
in
the
wildernesse
:
Even
so
must
the
Sonne
of
man
be
lifted
up
:
15.
That
whosoever
beleeveth
in
him
,
should
not
perish
,
but
have
eternal
life
.
Christ
here
pointeth
out
himself
as
the
Saviour
of
sinners
,
having
sufficient
vertue
to
cure
the
sinfulnesse
and
misery
of
such
as
flee
to
him
by
faith
,
and
to
keep
them
from
perishing
;
and
save
them
;
This
he
doth
under
the
type
of
the
brazen
Serpent
lifted
up
in
the
wildernesse
at
Gods
command
,
for
curing
of
the
Israelites
bittten
with
the
fiery
Serpents
,
Num.
21
6
,
7
,
8
,
9.
Christ
by
subjoyning
this
to
the
doctrine
of
regeneration
,
doth
partly
teach
Nicodemus
the
way
of
attaining
regeneration
,
which
is
by
the
Spirits
applying
of
the
merit
and
vertue
of
Christs
death
in
the
first
act
thereof
,
and
by
the
regenerate
mans
applying
the
same
by
faith
,
for
carrying
on
that
work
to
cure
themselves
perfectly
;
and
partly
,
he
teacheth
him
that
regeneate
men
are
not
to
rest
on
any
thing
in
them
,
but
must
be
led
out
of
themselves
to
Christ
for
attaining
salvation
.
Doctrine
1
:
Truly
regenerate
men
,
and
such
as
are
minding
that
work
in
earnest
,
will
see
great
cause
and
need
to
make
much
use
of
Christ
;
for
,
so
much
doth
this
doctrine
,
and
the
dependance
thereof
teach
.
2.
Christ
and
the
use
to
be
made
of
him
was
pointed
out
to
beleevers
under
the
Old
Testament
by
types
and
figures
;
which
as
it
should
sweeten
unto
us
the
reading
of
these
things
,
so
it
should
point
out
our
mercie
,
that
we
have
not
such
dark
and
long
prospects
through
which
only
they
could
look
to
him
,
but
we
may
see
him
more
clearly
;
for
,
Christ
sheweth
here
,
that
he
was
typified
by
the
lifted
up
Serpent
.
3.
It
is
our
duty
to
dip
in
the
application
of
this
and
the
like
types
,
till
we
finde
the
agreement
that
is
betwixt
the
truth
and
the
type
;
for
,
so
doth
Christ
cast
us
a
copy
in
the
explication
of
this
type
,
wherein
we
may
see
,
first
,
They
agree
in
the
original
occasion
:
As
Israels
deadly
misery
occasioned
the
setting
up
of
the
Serpent
,
so
the
occasion
of
Christs
sending
into
the
world
was
mans
sinne
and
misery
,
man
being
so
bitten
with
that
old
Serpent
,
that
the
venome
is
gone
through
him
all
,
and
he
become
liable
to
intolerable
pain
,
if
his
conscience
were
not
lulled
asleep
.
Secondly
,
they
agree
in
the
impulsive
cause
;
That
,
as
the
Serpent
was
a
remedy
of
Gods
own
prescribing
out
of
his
great
mercie
,
so
is
this
remedy
for
lost
sinners
.
Thirdly
,
they
agree
in
their
present
condition
when
they
were
mad
use
of
;
for
,
as
the
Serpent
was
like
that
which
bit
them
,
so
was
Christ
true
man
the
second
Adam
answering
to
him
by
whom
sinne
came
into
the
world
:
as
this
Serpent
was
without
venome
,
so
was
he
without
sin
:
as
the
Serpent
was
made
of
brasse
,
and
not
of
gold
;
so
appeared
he
not
in
glorious
state
,
nor
majesty
:
and
,
as
the
Serpent
was
a
very
unlikely
mean
in
it self
,
so
they
needed
clear
eyes
who
would
see
salvation
coming
by
a
suffering
Lord
,
by
a
worme
and
not
a
man
.
Fourthly
,
they
agree
in
the
use
to
be
made
of
them
,
and
in
the
fruits
that
follow
thereupon
.
And
so
1.
As
the
Serpent
was
lifted
up
on
a
pole
at
Gods
command
,
that
the
offer
of
this
remedy
might
be
made
conspicuous
unto
all
Israel
;
so
Christ
,
in
regard
of
Gods
decree
and
sentence
against
sin
,
and
in
regard
of
predictions
concerning
him
,
must
be
lifted
up
on
the
crosse
,
and
be
broken
there
,
that
this
ointment
might
be
let
out
for
our
cure
,
and
he
is
made
conspicuous
to
the
Church
on
the
pole
of
the
Gospel
,
that
faith
may
get
footing
on
the
offer
made
of
him
.
2.
As
the
way
of
cure
by
the
Serpent
was
a
look
,
so
it
is
beleeving
in
him
,
and
laying
hold
on
him
by
faith
,
that
onely
bringeth
cure
of
the
guilt
of
sin
,
of
the
pain
of
conscience
through
sin
,
and
of
the
dominion
of
sin
.
3.
As
it
was
ground
enough
for
any
bitten
Israelite
to
look
to
this
Serpent
,
that
he
had
need
,
and
thirsted
for
cure
by
this
appointed
mean
;
so
a
●el●
sense
of
sin
is
a
warrant
sufficient
for
sinners
to
lay
hold
on
Christ
the
ostered
remedy
.
4.
As
a
simple
look
,
though
at
great
distance
,
and
in
some
with
weaker
eyes
,
brought
cure
to
them
who
were
bitten
,
what
ever
they
were
;
so
a
weak
act
of
true
faith
,
and
at
a
great
distance
will
cure
the
bitten
sinner
without
exception
;
Whosoever
beleeveth
,
and
though
his
faith
were
never
so
weak
,
if
it
be
faith
.
5.
As
this
look
healed
the
bitten
Israelite
,
and
kept
him
from
death
,
so
though
all
men
are
in
a
state
of
perishing
,
and
secluded
from
heaven
without
Christ
,
yet
by
faith
in
him
sinners
are
freed
from
death
,
and
made
heirs
of
life
,
they
shall
not
perish
but
have
eternal
life
,
and
this
includeth
remission
,
reconciliation
,
perseverance
,
and
all
the
means
leading
to
these
ends
,
and
is
a
benefit
far
beyond
what
an
Israelite
got
by
looking
to
the
Serpent
.
Ver.
16.
For
God
so
loved
the
world
,
that
he
gave
his
onely
begotten
Sonne
:
that
whosever
beleeveth
in
him
should
not
perish
,
but
have
everlasting
life
.
Christ
insisteth
to
point
out
himself
to
Nicodemus
as
the
Author
of
eternal
life
,
and
to
confirm
and
illustrate
the
former
doctrine
,
as
the
particle
for
,
importeth
.
And
here
the
benefit
of
giving
him
unto
the
world
is
commended
from
the
free
love
of
God
contriving
such
a
way
of
the
salvation
of
lost
sinners
,
and
the
certainty
of
sinners
salvation
through
faith
in
him
,
is
confirmed
from
this
,
that
it
is
Gods
very
end
in
sending
him
,
that
beleevers
should
not
perish
.
Whence
learn
,
1.
The
world
of
it self
is
liable
to
pardition
,
and
under
sinfulnesse
and
misery
,
from
which
there
is
no
deliverance
,
but
by
Christ
the
Sonne
of
God
onely
;
for
so
it
is
here
implyed
.
2.
This
way
of
mans
deliverance
is
not
to
be
ascribed
to
any
thing
in
man
procuring
the
same
,
for
God
might
justly
have
damned
all
,
but
to
the
free
love
of
God
onely
;
for
,
so
are
we
here
taught
.
3
Love
to
lost
man
is
not
to
be
looked
upon
as
shining
in
Christ
onely
,
who
willingly
gave
himself
to
redeeme
him
,
but
in
the
Father
also
,
who
loving
lost
man
,
sent
his
Sonne
to
suffer
and
do
the
office
of
a
Mediator
,
that
through
his
mediation
he
might
(
not
begin
to
love
them
,
but
)
communicate
the
effects
of
his
love
in
a
way
agreeable
to
his
justice
;
for
,
God
loved
the
word
,
and
that
antecedently
to
his
giving
Christ
,
and
as
a
cause
of
it
.
4.
This
love
,
being
rightly
studied
,
will
be
found
matchlesse
and
inexpressible
,
and
so
will
all
think
of
it
,
who
are
sensible
of
an
interest
in
it
,
and
of
the
fruits
of
it
,
God
so
loved
the
world
.
See
1
John
3.1
.
5.
The
matchlesnesse
of
this
love
may
appear
if
we
consider
,
1.
The
person
who
loveth
,
even
God
who
was
provoked
by
man
,
and
who
standeth
in
no
need
of
man
,
or
of
any
thing
to
adde
to
his
infinite
happinesse
:
God
loved
.
2.
The
object
loved
,
which
is
the
world
,
whereby
we
are
not
to
understand
all
and
every
man
(
for
that
were
to
make
God
be
disappointed
of
his
will
;
and
of
what
he
intends
toward
man
out
of
his
love
,
seeing
all
get
not
good
of
Christ
,
and
to
have
him
giving
Christ
for
them
,
for
whom
he
will
not
sanctifie
himself
,
nor
intercede
,
John
17.9.19
.
)
but
onely
his
owne
in
the
world
among
lost
mankinde
,
who
are
not
onely
gathered
from
among
all
Nations
and
conditions
of
men
in
the
world
,
and
not
of
the
Jewes
onely
,
(
as
the
world
is
taken
,
1
John
2.2
.
See
John
11.51
,
52.
Rom.
3.29
)
and
who
(
as
there
is
a
community
or
world
of
the
reprobates
as
distinguished
from
the
elect
,
John
17.9
.
so
they
)
make
up
a
world
or
community
of
themselves
,
2
Cor.
5.19
.
John
6.33
.
But
they
are
by
nature
the
same
that
others
of
the
world
are
,
of
the
same
race
of
cursed
mankinde
,
and
not
onely
living
in
the
world
,
but
after
the
fashions
of
the
world
:
And
herein
shineth
the
matchlesse
love
of
God
,
that
he
would
not
so
far
abandon
lost
mankinde
,
but
he
would
have
a
new
and
holy
community
to
himself
from
among
them
,
and
would
love
these
who
had
nothing
love-worthy
in
themselves
more
then
they
who
were
left
in
their
miserable
estate
.
3.
This
matchlesse
love
appeareth
in
the
effects
,
or
gift
bestowed
by
it
,
even
the
Fathers
onely
Son
by
eternal
generation
and
communication
of
the
same
essence
,
to
be
a
ransome
and
Mediator
for
sinners
;
God
so
loved
the
world
that
he
gave
his
onely
begotten
Sonne
.
This
gift
and
an
interest
in
it
,
speaketh
more
love
then
any
other
benefit
a
man
can
receive
,
1
John
4.9
.
and
assureth
of
all
other
things
in
so
farre
as
they
tend
to
the
mans
good
,
Rom.
8.32
.
Doctrine
6.
The
way
whereby
benefit
is
reaped
and
gotten
from
this
gifted
Saviour
,
is
onely
by
faith
,
whereby
a
man
,
being
put
out
of
himself
,
and
seeing
himself
in
the
same
condition
with
the
lost
world
,
doth
flee
to
Christ
the
onely
remedy
,
and
roll
himself
upon
him
as
a
sufficient
Saviour
;
for
,
it
is
he
that
beleeveth
in
him
,
that
shall
not
perish
;
Albeit
a
self-condemned
sinner
have
not
a
particular
assurance
of
an
interest
in
Christ
,
yet
he
beleeveth
when
he
casteth
himself
upon
him
on
all
hazards
:
And
albeit
he
misse
many
other
qualifications
,
yet
he
is
not
to
stand
back
,
but
to
come
to
Christ
,
to
get
what
he
wanteth
.
7.
Albeit
Christ
be
given
onely
to
the
elect
,
yet
unto
the
visible
Church
the
offer
is
held
out
generally
upon
condition
of
faith
,
whereby
reprobates
are
left
inexcusable
,
through
their
voluntary
rejecting
this
mercie
,
and
the
elect
,
through
Gods
blessing
on
these
offers
and
exhortations
,
are
brought
in
in
a
way
agreeable
to
their
nature
,
as
●a●ional
creatures
,
Therefore
is
this
gift
and
offer
spoken
of
indefinitely
,
that
whosoever
beleeveth
should
not
perish
.
Otherwise
to
say
,
that
this
indefinite
offer
is
the
summe
of
Gods
purpose
and
will
revealed
in
Scripture
concerning
sinners
salvation
;
is
not
onely
repugnant
to
Scripture
speaking
of
particular
election
,
and
of
the
giving
of
some
to
Christ
,
&
of
working
faith
in
them
;
but
is
injurious
to
Gods
perfection
,
in
ascribing
such
confused
and
indistinct
thoughts
to
him
,
as
a
general
decree
,
which
may
consist
with
the
saving
of
all
,
or
of
none
.
8.
Such
as
come
to
Christ
,
the
Lord
maketh
no
exception
of
what
they
have
been
,
nor
of
the
degrees
of
their
faith
,
if
it
be
true
;
for
,
whosoever
beleeveth
shall
not
perish
.
9.
Every
beleever
in
Christ
is
not
onely
delivered
from
perishing
,
by
Christs
underlying
wrath
for
him
,
but
is
stated
in
a
right
unto
eternall
felicity
,
which
he
shall
certainly
attain
;
for
,
he
shall
not
perish
but
have
everlasting
life
,
to
wit
,
here
in
the
pledge
and
bud
,
and
hereafter
,
in
full
enjoyment
.
10.
The
felicity
purchased
by
Christ
to
beleevers
is
such
,
as
onely
deserveth
the
name
of
life
,
(
all
other
life
being
but
as
death
in
comparison
of
it
,
)
and
it
will
be
eternally
,
and
without
end
,
such
;
Therefore
it
is
called
everlasting
life
.
Verse
17.
For
God
sent
not
his
Sonne
into
the
world
to
condemne
the
world
:
but
that
the
world
through
him
might
be
saved
.
To
confirme
the
certainty
of
beleevers
salvation
,
Christ
insisteth
yet
upon
the
end
of
Gods
sending
him
in
the
flesh
,
which
was
not
to
condemne
the
world
,
but
for
the
salvation
of
the
world
through
him
.
If
we
understand
this
of
Gods
intention
in
sending
Christ
into
the
world
,
then
the
world
,
in
the
two
last
sentences
,
must
be
understood
onely
of
the
Elect
of
Jew
and
Gentiles
,
as
ver.
16.
and
1
John
4.14
.
for
whose
salvation
and
deliverance
from
condemnation
Christ
came
into
the
world
:
But
if
we
look
to
the
nature
of
the
work
which
Christ
was
sent
to
do
,
it
may
be
taken
more
largely
for
men
in
the
world
indefinitely
.
For
not
onely
Christ
in
his
first
coming
,
came
not
to
judge
and
sentence
any
,
but
to
hold
out
the
way
of
life
as
a
meek
Saviour
and
Mediator
,
as
Luke
9.55
,
56.
John
12.47
.
but
nothing
he
did
then
was
to
procure
condemnation
to
any
,
but
on
the
contrary
to
make
offer
of
salvation
to
lost
man
,
though
accidentally
,
by
reason
of
mans
corruption
,
and
not
making
use
of
him
,
his
coming
did
heighten
mens
condemnation
,
as
ver.
18
,
19.
Doctrine
1.
It
is
a
lesson
we
are
negligent
in
taking
up
,
yet
a
lesson
wherein
Christ
would
have
us
well
versed
and
rooted
,
to
know
the
sure
and
happy
condition
of
these
who
beleeve
in
him
;
that
we
may
be
stirred
up
to
studie
to
partake
thereof
;
therefore
doth
he
so
much
inculcate
the
certain
advantage
to
be
had
thereby
.
2.
In
the
matter
of
mans
Redemption
,
the
Son
of
God
was
pleased
to
demit
himself
in
our
nature
to
be
the
Fathers
Servant
and
Ambassadour
,
that
we
may
be
assured
of
the
Fathers
being
well
pleased
with
what
he
doth
;
for
,
so
much
are
we
taught
in
that
God
sent
his
Son
.
See
,
Matth.
3.17
.
3.
It
pleased
the
Son
of
God
,
at
the
Fathers
appointment
,
to
cast
a
veile
upon
his
glory
,
by
appearing
on
earth
in
our
nature
,
and
to
converse
among
men
,
and
endure
all
their
contradiction
and
enmity
,
that
he
might
finish
the
work
given
him
to
do
;
so
,
he
was
sent
into
the
world
,
which
is
to
be
understood
here
of
the
habitable
world
and
of
men
in
it
,
and
savouring
of
it
;
and
this
commendeth
his
love
,
that
at
his
Fathers
appointment
he
came
willingly
among
such
.
4.
It
is
as
certain
that
believers
shall
be
saved
,
as
it
is
certain
God
cannot
be
frustrate
of
his
end
in
sending
his
Son
into
the
world
;
therefore
it
is
subjoyned
as
a
reason
of
that
,
v.
16.
Believers
shall
not
perish
,
&c.
for
God
sent
not
his
Son
into
the
world
to
condemn
the
world
,
&c.
yea
,
his
not
sending
his
Son
to
condemn
,
as
he
might
have
done
,
is
a
clear
evidence
of
his
willingnesse
to
save
believers
.
5.
Such
as
are
Christs
own
,
of
Jew
and
Gentile
,
through
the
habi●able
world
,
who
flie
to
him
by
saith
,
whatever
they
be
,
or
whatever
they
meet
with
,
yet
may
be
sure
of
salvation
,
and
not
to
be
condemned
,
having
a
Saviour
sent
to
them
to
free
them
from
wrath
,
and
work
out
their
salvation
by
his
merit
and
efficacie
:
and
in
this
they
may
glory
over
all
difficulties
,
and
say
,
God
sent
not
his
Son
to
condemn
the
world
.
&c.
6.
Albeit
Christ
may
be
eventually
for
the
falling
of
many
,
and
his
coming
will
afford
sad
matter
of
dit●ay
against
them
;
yet
all
the
blame
of
this
lieth
upon
themselves
,
who
stumble
at
the
rock
they
should
build
themselves
upon
,
who
reject
their
own
mercie
by
offer
,
and
by
opposition
thereunto
,
do
harden
and
blinde
themselves
;
so
much
also
do
these
word
,
teach
,
being
understood
of
the
nature
of
his
work
and
carriage
,
as
is
above
explained
.
Verse
18.
He
that
beleeveth
on
him
is
not
condemned
,
but
he
that
beleeveth
not
is
condemned
already
,
because
he
hath
not
believed
in
the
Name
of
the
only
begotten
Sonne
of
God
.
Christ
goeth
on
to
clear
and
illustrate
the
certainty
of
the
salvation
of
believers
in
him
,
by
shewing
on
the
contrary
the
condemnation
on
unbelievers
,
whom
he
declareth
to
be
under
a
double
condemnation
,
one
by
the
Law
,
and
another
by
the
Gospel
;
every
unbeliever
is
condemned
already
by
the
sentence
of
the
Law
,
which
they
lie
still
under
,
and
have
it
confirmed
by
the
Gospel
,
since
they
do
not
by
faith
lay
hold
on
the
offered
and
only
remedy
for
their
liberation
.
Whence
learn
,
1.
Albeit
Christ
came
into
the
world
to
save
his
own
,
yet
he
actually
saveth
none
,
but
such
as
he
giveth
faith
unto
,
wherby
they
renounce
themselves
,
and
close
first
with
him
,
and
then
with
all
the
Promises
in
him
;
&
this
is
the
method
wherin
he
deals
with
all
his
elect
;
for
,
it
is
he
that
believeth
on
him
,
that
is
not
condemned
.
2.
However
believers
in
Christ
deserve
condemnation
of
themselves
,
as
having
many
things
condemnable
in
them
;
and
however
the
Law
may
accuse
and
trouble
them
,
yet
they
are
freed
from
actual
condemnation
;
for
,
●e
that
believeth
on
him
is
not
condemned
.
3.
Believers
are
not
only
freed
from
condemnation
in
the
life
to
come
,
but
immediately
upon
the
exercise
of
faith
,
a
sentence
absolvitory
is
past
,
which
standeth
firme
till
the
last
day
,
wherein
it
shall
be
solemnly
declared
,
for
,
he
that
believeth
is
not
condemned
,
in
the
present
time
.
4.
Albeit
such
as
flee
to
Christ
,
and
expect
not
to
be
condemned
,
ought
to
studie
holinesse
,
without
which
no
man
will
see
God
;
yet
the
condition
required
for
reversing
the
sentence
,
and
absolving
the
self-condemned
sinner
,
is
only
faith
put
in
exercise
,
as
laying
hold
on
Christs
righteousnesse
,
which
alone
can
answer
the
Law
,
and
endureth
constantly
;
whereas
our
holinesse
is
imperfect
and
variable
like
the
Moon
;
therefore
it
is
he
that
believeth
on
him
,
or
,
hath
faith
in
exercise
,
not
in
the
habit
only
,
that
is
not
condemned
.
5.
Every
unbeliever
(
such
as
all
by
nature
are
)
hath
the
sentence
of
condemnation
already
past
against
him
by
the
Law
,
under
which
he
lieth
,
having
only
the
thread
of
his
life
betwixt
him
and
full
execution
of
it
:
therefore
it
is
said
,
he
that
beleeveth
not
,
is
condemned
already
.
The
sentence
of
the
Law
standeth
,
since
he
hath
not
come
to
Christ
to
get
it
repealed
.
See
,
Rom.
2.9
.
Gal.
●
.
10
.
6.
Albeit
the
sentence
of
the
Law
be
sufficient
to
condemn
mankinde
,
and
will
condemn
all
them
who
have
not
heard
of
Christ
;
yet
under
the
Gospel
,
unbelief
and
not
receiving
of
Christ
is
the
great
condemning
sin
;
for
,
as
no
sin
will
condemn
the
man
,
who
fleeth
to
Christ
the
remedy
,
so
when
the
remedy
is
not
embraced
,
the
sentence
of
the
Law
is
ratified
in
the
Gospel
and
Court
of
mercy
:
for
,
he
that
believeth
not
is
condemned
,
because
he
hath
not
believed
.
The
sentence
is
declared
just
and
confirmed
by
a
new
sentence
,
since
he
will
not
take
help
.
And
thus
unbelief
is
the
great
,
unpardonable
sin
,
Mark
16.16
.
whereas
other
sins
,
(
that
against
the
Holy
Ghost
excepted
,
because
it
is
joyned
with
final
impenitency
)
would
be
pardoned
,
if
men
would
believe
.
7.
It
aggreageth
the
sin
of
unbelief
,
that
the
sinner
rejecteth
so
excellent
a
one
as
Christ
,
whose
excellency
proveth
him
an
all-sufficient
Saviour
,
and
who
is
so
clearly
manifested
to
be
so
;
or
if
he
pretend
to
beleeve
,
yet
he
doth
not
take
up
Christ
as
he
is
revealed
in
the
Word
,
nor
groundeth
his
faith
on
the
Word
,
nor
followeth
the
order
prescribed
therein
,
but
taketh
up
a
Christ
according
to
his
fancie
,
and
taketh
a
dream
for
faith
;
for
,
he
hath
not
believed
in
the
only
begotten
Son
of
God
,
nor
in
his
name
,
whereby
he
is
clearly
revealed
,
nor
according
to
it
.
Verse
19.
And
this
is
the
condemnation
,
that
light
is
come
into
the
world
,
and
men
loved
darknesse
rather
then
light
,
because
their
deeds
were
evil
.
Christ
insisteth
on
the
second
cause
of
sinners
condemnation
,
which
is
there
sleighting
of
the
offer
of
mercy
in
the
Gospel
.
And
beside
what
was
intimate
in
the
former
verse
,
of
the
ratifying
of
the
lawes
,
sentence
upon
their
not
embracing
the
remedy
,
he
addeth
the
heavy
condemnation
that
it
brings
on
men
,
while
they
not
only
embrace
not
,
but
do
contemn
the
remedy
of
miserie
,
and
delight
rather
in
their
own
ways
:
And
withal
,
he
sheweth
the
reason
of
this
,
which
are
mens
evil
deeds
.
Doct.
1.
The
world
without
Christ
lieth
in
darknesse
,
void
of
spiritual
light
,
and
full
of
errours
,
and
of
the
works
of
darknesse
:
God
is
withdrawn
from
the
creatures
,
and
they
wander
and
stumble
(
as
in
the
dark
)
upon
Satans
snares
,
their
case
is
void
of
true
peace
and
comfort
,
as
men
in
a
dark
pit
;
their
way
tends
to
utter
darknesse
;
and
yet
,
as
men
in
the
dark
,
their
case
and
misery
is
not
discerned
in
its
own
colours
;
for
,
in
opposition
to
all
,
this
,
it
is
said
,
that
light
is
come
into
the
world
,
by
Christs
being
manifested
in
the
Gospel
.
2.
Christ
offered
in
the
Gospel
,
hath
brought
a
remedy
for
all
sin
and
miserie
;
bringing
light
to
discover
mens
case
in
its
true
colours
,
light
to
dispel
the
darknesse
of
errours
,
and
the
vilenesse
of
sinful
lusts
,
light
for
direction
,
and
light
of
comfort
to
make
things
pleasant
and
comfortable
,
upon
solid
grounds
of
reconciliation
;
for
,
light
is
come
into
the
world
.
3.
Where
Christ
manifesteth
himself
,
men
will
not
so
easily
be
drawn
from
their
wo●ul
condition
,
but
their
old
darknesse
will
be
suting
their
hearts
to
hold
the
grip
it
hath
,
as
well
as
the
light
suteth
for
entrance
;
for
,
their
loving
the
one
more
then
the
other
,
supposeth
that
both
come
in
competion
to
their
choice
.
4.
Such
is
the
perversitie
of
mens
nature
,
as
not
only
not
to
embrace
.
Christ
offering
himself
,
but
to
love
their
woful
condition
far
beyond
the
offered
remedie
:
to
like
to
abide
in
darknesse
,
rather
then
to
see
their
misery
or
need
of
him
;
and
to
like
their
own
deluded
peace
,
better
then
to
follow
after
his
true
comforts
;
for
,
men
loved
darknesse
rather
then
light
.
5.
Where
Christ
,
offering
himself
in
the
Gospel
,
is
not
received
in
love
,
but
contemned
,
it
bringeth
sadder
condemnation
then
the
breaking
of
the
Law
,
as
being
a
sinning
against
the
remedy
,
and
that
with
an
high
hand
;
an
underval●ing
of
him
,
and
doing
of
what
they
can
to
make
void
his
pains
;
for
,
this
is
the
condemnation
,
that
light
is
come
into
the
world
,
&c.
6.
Mens
living
in
ill
works
is
an
evidence
of
their
rejecting
Christ
,
it
being
evil
deeds
that
makes
light
hateful
to
men
:
for
,
men
loved
darknesse
rather
then
light
,
because
their
deeds
were
evil
;
their
love
to
their
evil
wayes
maketh
them
hate
this
light
as
it
is
discovering
,
and
so
they
go
no
further
,
nor
attain
to
the
refreshing
light
of
it
,
and
maketh
them
that
they
cannot
quit
their
lusts
,
and
come
under
Christs
yoke
.
Verse
20.
For
every
one
that
doth
evil
hateth
the
light
,
neither
cometh
to
the
light
,
left
his
deeds
should
be
reproved
.
21.
But
he
that
doth
truth
,
cometh
to
the
light
,
that
his
deeds
may
be
made
manifest
that
they
are
wrought
in
God
.
Christ
proveth
that
it
is
mens
ill
deeds
which
causeth
them
to
hate
the
light
,
from
two
general
positions
.
The
first
whereof
(
being
a
proverbial
sentence
,
and
holding
true
both
in
natural
and
spiritual
light
,
)
sheweth
,
that
evil
doers
hate
the
light
,
lest
it
should
discover
them
;
and
the
second
,
that
the
godly
,
on
the
contrary
,
delight
to
have
their
wayes
tried
and
made
manifest
by
this
light
.
Whence
learn
,
1.
Whoever
is
yet
in
nature
,
and
on
whom
Christ
hath
not
shined
with
the
renewing
light
of
the
Gospel
,
is
an
evil
doer
,
not
only
in
a
legal
sense
,
(
as
all
have
sinned
,
and
the
godly
do
sin
daily
)
but
habitually
,
it
is
his
course
,
study
and
endeavour
to
do
that
which
displeaseth
God
,
and
this
study
of
doing
evil
is
the
aire
he
breathes
in
;
such
is
he
who
doth
evil
.
2.
The
Gospel
hath
not
only
a
refreshing
light
to
comfort
sinners
in
the
due
order
,
but
a
reproving
and
discovering
light
,
which
(
however
men
will
stand
as
long
as
they
are
able
,
in
the
defence
of
their
own
righteousnesse
,
yet
)
will
convince
and
discover
them
to
themselves
:
for
,
this
is
the
light
here
spoken
of
,
which
reproveth
or
discovereth
,
or
,
(
as
the
word
is
)
argueth
and
convinveth
men
to
be
what
they
are
.
And
albeit
nature
will
discover
some
grosse
sins
,
yet
mens
self-righteousnesse
,
the
emptinesse
of
moral
civility
,
&c.
must
be
of
the
words
discovering
;
And
albeit
the
Law
which
is
spiritual
,
discover
these
also
,
yet
it
is
ascribed
to
the
Gospel
in
this
challenge
,
because
it
aggravateth
these
sins
so
much
the
more
,
that
the
Gospel
discovereth
them
with
the
offer
of
a
remedy
.
3.
The
great
plea
betwixt
Christ
and
sinners
in
the
Gospel
,
is
about
this
reproving
lights
getting
place
,
and
about
mens
being
discovered
to
themselves
,
as
being
the
first
lesson
where
the
most
part
of
men
stick
,
and
so
get
no
more
;
for
,
they
hate
the
light
and
come
not
to
it
.
4.
As
in
the
matter
of
natural
light
,
evil
doers
wait
for
the
dark
,
Job
24.15
.
so
it
is
a
mark
of
evil
doers
,
that
they
hate
the
spiritual
light
,
and
shun
all
means
of
searching
and
knowing
themselves
,
as
wishing
such
things
were
not
sin
,
not
desiring
to
know
them
to
be
so
,
and
wishing
there
were
not
a
God
to
punish
them
;
for
,
every
one
that
doth
evil
,
hateth
the
light
.
5.
All
these
who
do
not
(
out
of
jealousie
over
themselves
)
come
to
the
Word
,
with
a
desire
to
be
discovered
to
themselves
,
but
desire
to
hear
what
may
flatter
them
in
sin
,
and
to
whom
it
is
not
only
their
tentation
at
some
times
,
but
their
habitual
frame
to
take
ill
with
reproof
;
All
these
I
say
,
do
prove
themselves
evil
doers
,
and
haters
of
the
light
,
whatever
respect
they
pretend
to
have
to
it
;
therefore
doth
he
explain
who
are
haters
,
neither
cometh
to
the
light
,
left
his
deeds
should
be
reproved
.
6.
A
mark
of
a
man
who
hath
embraced
Christ
in
the
Gospel
,
is
,
(
not
sinlesnesse
,
but
)
a
studie
and
endeavour
to
do
what
is
commanded
in
the
Word
of
truth
,
and
to
do
it
in
truth
and
sincerity
;
for
,
he
doth
truth
.
7.
As
the
godly
man
must
have
been
at
the
light
before
he
can
do
the
truth
,
so
this
light
maketh
him
jealous
and
suspicious
of
himselfe
,
as
knowing
that
Satan
and
a
deceitful
heart
may
out-wit
him
,
and
therefore
he
loveth
self
searching
and
examination
well
,
whereby
he
may
know
himself
;
for
,
this
is
his
character
,
He
cometh
to
the
light
,
that
his
deeds
may
be
made
manifest
,
not
so
much
to
others
,
as
to
himselfe
.
8.
The
godly
mans
jealousie
of
himself
,
will
not
be
satisfied
in
comparing
himself
with
others
,
or
the
fashions
of
the
world
,
or
with
the
external
duties
required
in
the
law
,
or
in
judging
of
himself
,
as
self-love
would
prescribe
;
but
it
bringeth
him
to
Gods
ballance
,
and
the
light
of
the
Word
,
as
his
Judge
:
for
,
he
cometh
to
the
light
,
&c.
9.
The
matter
wherein
a
godly
man
puts
himself
to
trial
,
are
his
particular
actions
,
and
that
daily
,
and
not
now
and
then
only
;
for
,
he
cometh
,
that
his
deeds
may
be
made
manifest
.
10.
That
which
the
sincere
man
trieth
in
his
way
,
and
which
only
quieteth
his
conscience
about
them
,
is
,
when
he
findeth
them
agreeable
to
Gods
direction
,
(
whatever
others
think
of
them
)
and
tending
to
his
glory
;
when
he
findeth
they
are
done
by
him
,
whose
person
is
in
God
by
reconciliation
,
and
who
hath
his
strength
in
God
,
by
dwelling
in
him
by
faith
;
for
,
he
trieth
his
works
,
that
they
are
wrought
in
God
,
that
is
,
at
the
direction
of
God
,
and
by
a
person
dwelling
in
God
by
reconciliation
,
so
empty
in
himself
,
that
he
not
only
now
and
then
employeth
God
,
but
dwelleth
in
him
for
strength
;
To
live
and
walk
in
the
Spirit
,
is
to
be
understood
,
Gal
,
5.16
,
18
,
25.
Verse
22.
After
these
things
came
Jesus
and
his
disciples
into
the
land
of
Judea
,
and
there
he
tarried
with
them
and
baptized
.
23.
And
John
also
was
baptizing
in
Aenon
near
to
Salim
,
because
there
was
much
water
there
;
and
they
came
and
were
baptized
.
24.
For
John
was
not
yet
cast
into
prison
.
Followeth
in
the
second
part
of
the
chapter
,
Johns
last
testimony
given
to
Christ
before
his
imprisonment
,
three
occasions
wherof
we
have
,
to
v
27.
The
first
&
more
remote
occasion
,
is
,
that
Christ
leaving
the
City
Jerusalem
,
came
to
the
territory
of
Judea
,
and
baptized
there
by
the
Ministry
of
his
disciples
,
and
that
John
(
being
yet
at
liberty
)
was
busie
,
baptizing
also
at
the
same
time
,
and
having
left
Bethabara
on
the
other
side
of
Jordan
,
was
come
to
Aenon
,
(
supposed
to
be
in
Manasseh
or
Galilee
,
where
Herod
,
who
beheaded
him
,
had
power
,
)
and
baptizing
there
.
Their
baptizing
both
at
one
time
occasioned
that
emulation
,
ver.
25
,
26.
which
drew
out
the
testimony
.
Doct.
1.
Christ
was
pleased
to
submit
unto
a
tossed
life
,
and
went
from
place
to
place
according
as
he
had
to
do
,
or
sinners
to
convert
;
for
,
after
these
things
Jesus
came
(
from
Jerusalem
,
where
he
was
ordinarily
ill-welcomed
)
into
the
land
of
Judea
.
where
he
got
work
,
and
had
occasion
to
do
good
.
2.
It
is
the
duty
of
Christs
disciples
to
follow
him
,
whithersoever
he
goeth
,
and
however
Christ
may
get
many
sleeces
of
followers
,
yet
it
is
only
disciples
that
follow
him
in
well
and
wo
;
for
,
therefore
,
(
and
not
only
because
it
was
their
particular
calling
)
is
it
marked
,
that
Jesus
came
with
his
disciples
into
the
land
of
Judea
.
3.
Christs
own
bodily
presence
,
being
filled
with
the
Spirit
without
measure
for
his
peoples
good
,
did
not
take
away
the
use
of
external
Ordinances
of
Word
and
Sacraments
,
as
being
the
means
in
and
by
which
he
conveighs
himself
,
and
his
grace
and
fulnesse
to
his
people
;
for
,
he
tarried
with
them
and
baptized
,
to
wit
,
by
the
Ministry
of
his
disciples
,
John
4.2
.
he
used
the
same
means
that
he
appointed
John
to
use
,
that
he
might
binde
all
to
Ordinances
.
4.
The
Ordinances
of
Christ
are
as
truly
his
Ordinances
in
the
hands
of
weak
men
,
appointed
thereunto
,
as
if
he
did
administrate
the
same
himself
;
for
,
so
is
here
said
of
baptisme
in
particular
,
He
tarried
and
baptized
,
when
his
disciples
did
administrate
it
:
The
vertue
of
Ordinances
doth
not
depend
on
the
excellencie
of
the
instruments
.
5.
It
is
the
duty
of
Ministers
to
continue
their
diligence
,
whatever
other
means
Christ
use
to
further
his
own
work
;
and
Gods
raising
up
of
clearer
lights
should
not
discourage
faithful
Ministers
to
go
on
in
their
duty
:
for
albeit
Christ
was
now
getting
the
name
,
yet
John
was
also
baptizing
.
6.
Whatever
circumstantial
difference
there
was
betwixt
Christs
and
Johns
baptisme
,
yet
in
substance
they
were
the
same
,
pointing
out
and
sealing
up
the
same
thing
;
therefore
they
baptize
together
at
one
time
,
and
people
go
to
both
of
them
as
to
the
same
Ordinance
.
7.
Under
the
Gospel
the
administration
of
Ordinances
are
not
confined
to
any
one
place
;
for
,
John
baptizeth
in
Aenon
,
as
well
as
in
Bethabara
,
with
other
water
as
well
as
Jordan
,
and
Christ
is
baptizing
in
another
place
.
8.
Ministers
who
are
free
,
ought
to
choose
such
places
for
to
exercise
their
calling
in
,
where
in
wisdome
they
finde
mainest
circumstances
concurre
for
furtherance
of
the
work
of
God
;
for
,
he
baptized
in
Aenon
,
because
there
was
much
water
there
,
to
baptize
withal
.
This
doth
not
by
any
consequence
give
us
to
inferre
that
John
did
not
sprinkle
,
or
poure
water
on
these
he
baptized
,
but
that
he
dipped
them
:
for
,
in
these
hot
countreyes
,
water
being
so
scarce
,
that
oft-times
it
occasioned
contention
,
to
get
it
for
necessary
uses
,
as
appeareth
,
Gen.
26.
Exod.
2.
and
elsewhere
;
it
needeth
not
seem
strange
that
John
was
not
permitted
to
make
use
of
wells
,
even
for
sprinkling
the
multitudes
that
came
to
him
,
but
behoved
to
go
to
rivers
and
brooks
where
the
water
was
copious
and
common
.
9.
Where
God
employeth
his
servants
,
he
will
give
them
successe
in
some
measure
;
and
albeit
God
raise
up
more
shining
lights
,
yet
the
work
of
God
in
the
hands
of
any
faithful
Ministers
,
will
not
wear
out
of
request
among
believers
;
for
,
when
Christ
is
baptizing
,
yet
they
came
and
were
baptized
by
John
.
10.
The
most
faithful
of
Gods
servants
may
expect
hard
measure
from
the
world
for
their
pains
,
and
that
they
will
do
what
they
can
to
impede
them
in
their
work
;
for
,
it
is
here
supposed
that
John
was
cast
in
prison
,
though
not
yet
.
11.
The
servants
of
God
are
not
,
upon
feare
of
danger
,
to
lie
by
of
their
own
accord
,
but
while
they
have
liberty
and
opportunity
of
doing
good
,
they
ought
to
use
it
well
,
that
it
may
further
their
account
in
a
day
of
trial
:
for
it
is
a
reason
why
John
still
baptized
:
for
,
he
was
not
yet
cast
into
prison
Verse
25.
Then
there
arose
a
question
,
between
some
of
Johns
disciples
and
the
Jewes
about
purifying
.
26.
And
they
came
unto
John
,
and
said
unto
him
,
Rabbi
,
he
that
was
with
thee
beyond
Jordan
,
to
whom
thou
bearest
witnesse
,
behold
,
the
same
baptizeth
,
and
all
men
come
to
him
.
The
second
and
nearer
occasion
of
this
testimony
,
is
,
a
debate
betwixt
some
Jewes
,
and
some
of
Johns
disciples
,
whether
his
baptisme
or
their
washings
were
best
for
purging
of
sin
;
and
the
Jewes
(
it
seemeth
)
having
nothing
to
object
against
John
or
his
baptism
,
will
yet
depresse
it
what
they
can
,
by
casting
up
Christ
and
his
baptisme
,
as
now
out-shining
John
.
Whereupon
his
disciples
,
out
of
carnal
emulation
come
to
him
with
a
regrate
,
that
Christ
who
was
brought
in
credit
by
his
testimony
,
did
now
gather
disciples
of
himself
;
and
c●rie
all
the
praise
from
him
;
and
this
is
the
third
and
nearest
occasion
of
the
testimony
.
Whence
learn
,
1.
Truth
will
alwayes
be
liable
to
contest
so
long
as
men
are
carnal
,
and
especially
times
of
Reformation
will
readily
breed
debates
and
questions
;
for
,
there
arose
a
question
at
this
time
.
2.
None
are
more
bold
and
ready
to
fall
on
debates
,
then
those
who
are
weakest
in
Religion
,
having
much
rash
zeal
,
being
conceited
of
the
little
light
they
have
,
and
ignorant
of
their
own
inability
,
and
of
the
subtility
of
errours
and
hereticks
;
for
,
it
was
some
of
Johns
disciples
,
who
were
weak
,
very
ignorant
and
emulous
of
Christ
,
who
enter
on
this
question
.
3.
Adversaries
of
the
truth
,
are
so
deeply
rooted
in
their
superstitious
customes
,
as
they
will
be
as
ready
and
bold
to
dispute
for
them
,
as
others
are
for
truth
,
especially
when
they
meet
with
a
weak
party
:
for
,
the
Jewes
question
with
Johns
disciples
about
purifying
.
4.
It
is
an
old
policie
of
adversaries
of
the
truth
,
when
they
can
do
no
better
,
to
put
Christs
friends
by
the
eares
among
themselves
;
for
,
so
it
is
supposed
the
Jewes
did
here
,
by
casting
up
Christs
baptisme
to
disparage
John
.
5.
Such
disciples
as
are
weak
,
and
rash
,
and
foolishly
forward
in
debates
,
get
more
hurt
then
good
by
them
one
way
or
other
;
for
,
Johns
disciples
are
sent
away
poisoned
with
carnal
emulation
and
envie
against
Christ
.
6.
In
so
far
as
men
know
Christ
,
he
will
grow
in
their
estimation
,
and
men
will
come
down
,
and
get
only
their
own
room
:
for
,
it
is
supposed
that
Christs
train
was
greatest
,
he
baptizeth
,
and
all
men
come
to
him
.
7.
Carnal
emulation
is
an
old
and
great
sin
in
the
Church
,
and
even
among
Professors
;
it
being
the
foule
fruit
of
a
carnal
temper
,
to
look
on
the
successe
and
applause
of
one
mans
gifts
,
as
the
debasing
of
anothers
who
is
faithful
:
to
count
the
thriving
of
the
work
of
God
in
one
Ministers
hand
,
the
disgracing
of
another
who
is
not
so
flocked
unto
:
to
be
forty
that
any
praise
should
go
by
our selves
,
or
these
we
esteem
of
;
or
to
be
taken
up
,
not
so
much
with
what
concerneth
the
Gospel
and
the
glory
of
God
,
as
with
the
reputation
of
men
employed
about
it
;
for
,
in
all
these
they
failed
,
they
think
Christ
wrongeth
John
,
that
his
rising
disgraceth
him
,
(
and
therefore
they
give
him
honourable
titles
,
and
debase
Christ
as
one
that
had
been
with
him
,
and
brought
in
credit
by
him
)
and
the
thriving
of
the
work
in
Christs
hand
angereth
them
,
since
it
brought
(
as
they
judged
)
their
Master
out
of
request
,
Rahbi
,
he
that
was
with
thee
beyond
Jordan
,
&c.
See
;
1
Cor.
3.4
.
8.
It
is
a
great
injury
done
to
Christ
,
when
his
voluntary
humiliation
abaseth
him
in
mens
hearts
,
when
men
think
he
is
obliged
to
any
for
giving
him
due
respect
,
or
that
he
wrongeth
any
when
he
is
in
greatest
repute
in
his
Church
;
for
,
herein
they
wrong
him
,
in
casting
up
that
he
was
with
John
beyond
Jordan
,
as
one
of
his
hearers
,
in
alledging
ingratitude
upon
him
,
in
baptizing
to
Johns
prejudice
,
who
had
born
witnesse
to
him
,
and
brought
him
in
credit
,
and
in
quarrelling
that
all
men
come
to
him
.
Verse
27.
John
answered
,
and
said
,
A
man
can
receive
nothing
,
except
it
be
given
him
from
heaven
.
Followeth
the
testimony
it self
,
wherein
John
represseth
their
emulation
,
partly
by
shewing
that
the
dispensations
of
God
to
every
man
,
are
to
be
acquiesced
in
,
v.
27.
and
by
remitting
them
to
his
former
doctrine
,
wherein
he
had
asserted
the
difference
betwixt
Christ
and
him
,
v.
28.
and
partly
,
by
an
ample
commendation
of
Christ
his
excellencie
,
wherein
he
points
out
the
differences
,
not
only
betwixt
Christ
and
himselfe
,
in
his
peculiar
office
of
being
a
forerunner
,
but
betwixt
Christ
and
all
men
;
And
namely
,
that
Christ
is
the
Bride-groom
,
he
and
others
but
servants
and
friends
,
v.
29.
That
Christs
glory
was
on
the
growing
hand
,
and
his
splendour
decreasing
,
v.
30.
That
Christ
is
as
far
above
men
,
as
heaven
is
above
earth
,
v.
31.
That
he
is
far
above
all
in
his
knowledge
of
divine
things
,
which
he
reveals
,
v.
32.
—
(
though
his
doctrine
be
but
ill
entertained
v.
—
32.
and
so
men
deprive
themselves
of
the
dignity
of
setting
their
seal
to
the
truth
of
God
,
v.
33.
which
yet
is
undoubtedly
spoken
by
Christ
,
as
having
the
Spirit
without
measure
for
that
,
as
for
other
ends
,
v.
34.
)
That
he
is
the
beloved
Son
,
having
the
charge
of
the
Elect
,
and
a
Sov●raignty
over
all
things
for
their
good
,
v.
35.
and
that
salvation
is
to
be
attained
only
by
faith
in
him
,
without
which
men
will
perish
,
v.
36.
In
this
verse
,
John
in
a
general
Assertion
sheweth
,
that
the
difference
betwixt
Christ
and
him
(
as
betwixt
men
and
men
)
for
dignity
of
calling
,
gifts
,
efficacy
and
successe
,
flowed
from
a
divine
dispensation
,
which
could
not
nor
should
be
quarrelled
,
unlesse
men
would
bark
against
heaven
.
Whence
learn
,
1.
Faithful
Ministers
will
be
far
from
emulation
themselves
,
and
from
fostering
it
in
others
:
and
where
grace
is
lively
,
it
will
resist
tentations
,
which
would
kindle
the
fire
of
emulation
;
for
,
when
they
blow
this
corruption
,
zeal
to
Christs
honour
doth
not
onely
quench
that
fire
,
but
sets
him
on
work
to
quench
it
in
them
.
2.
Every
excellency
and
lawfull
calling
men
have
,
is
from
God
,
who
dispenseth
variously
for
eminencie
in
calling
,
gifts
and
successe
,
as
he
pleaseth
;
for
,
so
is
here
imported
,
that
God
giveth
from
heaven
,
what
men
have
in
their
several
measures
.
3.
Men
are
to
submit
to
dispensations
of
divine
providence
in
what
they
enjoy
of
any
of
these
,
and
upon
that
ground
ought
to
cure
carnal
emulation
;
it
being
neither
lawful
,
nor
to
any
purpose
,
to
do
otherwise
,
for
John
keepeth
down
his
own
,
and
curbeth
their
emulation
with
this
,
a
man
can
receive
(
or
,
take
to
himself
)
nothing
,
except
it
be
given
him
from
heaven
,
from
which
these
grounds
of
curing
this
disease
may
be
gathered
.
1.
Any
calling
or
gift
,
and
any
successe
men
have
in
the
exercise
of
their
calling
and
gifts
,
is
from
God
;
which
they
ought
rather
to
acknowledge
,
then
quarrel
what
they
want
.
2.
The
variety
of
dispensations
which
men
are
ready
to
quarrel
,
is
chiefly
in
gifts
and
excellencies
given
for
the
use
of
others
,
and
which
are
adorning
rather
then
saving
;
for
,
of
these
the
text
is
speaking
,
and
men
have
the
lesse
cause
to
quarrel
for
a
lesse
measure
of
these
,
if
they
have
the
truth
of
saving
graces
,
necessary
unto
life
.
3.
There
can
be
no
envying
of
any
who
excell
us
in
these
,
without
reflecting
on
God
who
hath
so
dispensed
his
own
gifts
;
for
,
it
is
from
heaven
that
the
difference
is
.
4.
As
no
man
can
lawfully
usurp
any
calling
which
he
hath
not
from
God
;
(
as
they
would
have
had
John
above
Christ
)
so
it
will
be
to
no
purpose
to
aspire
higher
,
in
calling
or
gifts
,
then
God
hath
set
men
,
nor
will
it
prosper
;
No
man
can
receive
,
or
,
take
to
himself
,
but
what
is
given
from
heaven
;
he
can
neither
lawfully
usurp
a
calling
,
nor
think
to
be
blessed
in
it
,
if
he
usurp
it
,
nor
can
he
prosper
in
stretching
himself
beyond
his
gifts
and
abilities
,
or
in
hunting
after
eminencie
and
reputation
by
them
.
Verse
28.
Ye
your selves
bear
me
witnesse
,
that
I
said
,
I
am
not
the
Christ
,
but
that
I
am
sent
before
him
.
He
remits
them
to
his
former
doctrine
,
chap.
1.20
.
and
attests
their
own
consciences
,
if
he
had
not
clearly
told
them
that
he
was
not
the
Messias
,
but
his
forerunner
.
And
this
is
the
first
,
and
a
great
difference
betwixt
Christ
and
him
.
Whence
learn
,
1.
Faithful
Ministers
,
and
especially
such
as
have
eminent
gifts
,
ought
so
to
carry
themselves
in
doctrine
and
practice
;
as
to
give
no
occasion
to
people
to
esteeme
more
of
them
then
is
meet
,
or
to
have
emulation
and
envie
;
for
,
so
had
John
put
marches
betwixt
Christ
and
himself
.
2.
Let
Ministers
walk
never
so
circumspectly
and
wisely
,
yet
people
are
ready
to
debord
,
and
run
on
such
extremities
;
for
,
so
had
Johns
disciples
done
,
though
clearly
warned
.
3.
Negligent
hearing
,
or
forgetting
of
doctrine
preached
,
is
the
ground
of
much
mischief
,
which
might
be
prevented
;
for
,
they
miscarried
through
not
heeding
what
John
had
said
,
as
judging
that
he
had
spoken
but
modestly
of
himself
,
or
they
could
not
think
of
a
greater
,
considering
his
gifts
;
or
they
had
forgotten
this
in
their
fit
.
4.
However
people
may
miscarry
with
fleshly
emulation
,
yet
the
testimony
of
Ministers
sincerity
,
in
walking
circumspectly
,
and
labouring
to
prevent
such
exorbitancies
,
will
give
ground
of
peace
and
comfort
;
for
saith
he
,
Ye
your selves
beare
me
witnesse
that
I
said
I
am
not
the
Christ
.
5.
Christ
is
so
far
above
all
Ministers
,
that
it
becometh
them
to
put
marches
betwixt
him
and
themselves
;
And
he
is
so
great
a
King
,
and
there
is
so
much
need
of
preparation
to
receive
and
entertaine
him
,
that
it
is
the
highest
honour
of
Ministers
to
be
Ushers
to
prepare
his
way
;
and
it
is
their
duty
to
prepare
the
way
for
him
,
by
stirring
up
people
to
receive
him
,
and
not
to
stop
the
way
,
by
obscuring
of
him
,
or
keeping
people
hanging
on
them
;
for
,
this
was
Johns
office
and
high
honour
;
I
am
not
th
Christ
,
but
am
sent
before
him
.
Verse
29.
He
that
hath
the
bride
is
the
bridegroome
:
but
the
friend
of
the
bridegroome
,
which
standeth
and
heareth
him
,
rejoyceth
greatly
,
because
of
the
bridegroomes
voice
:
This
my
joy
therefore
is
fulfilled
.
John
proceedeth
to
a
second
difference
betwixt
Christ
and
himself
:
Namely
,
that
Christ
is
the
Bridegroome
to
whom
the
Church
is
to
be
married
,
and
it
is
a
great
enough
honour
to
him
,
or
any
Minister
to
be
employed
betwixt
him
and
his
people
,
to
invite
them
to
him
,
and
to
see
Christ
enjoy
his
own
peoples
affection
,
and
them
brought
to
enjoy
fellowship
with
him
,
by
their
Ministry
;
And
this
made
him
instead
of
envying
,
to
rejoyce
at
the
successe
Christ
the
Bridegroome
had
.
This
difference
and
employment
,
though
it
was
peculiar
to
John
in
some
respect
,
yet
may
take
in
all
faithfull
Ministers
.
Doctrine
1.
The
relation
betwixt
Christ
and
his
people
is
a
relation
of
marriage
,
wherein
the
supreme
,
and
all-sufficient
Lord
condescendeth
to
take
lost
sinners
to
himself
,
in
a
sure
bond
not
to
be
broken
for
every
fault
;
doth
make
them
one
with
himself
;
deigneth
them
with
communication
of
estates
,
he
taking
part
in
their
wants
,
and
sharing
with
them
in
his
fulnesse
;
and
alloweth
them
dignities
and
entertainment
sutable
to
their
state
and
relation
;
And
on
the
other
hand
,
his
people
are
bound
to
embrace
this
offer
,
to
acquiesce
in
him
,
to
be
subject
unto
him
,
and
give
him
alone
their
heart
and
affections
,
not
prostituting
themselves
to
any
other
,
nor
ought
any
other
to
usurp
an
headship
over
them
,
nor
urge
for
that
respect
and
roome
that
is
due
to
him
alone
;
for
,
the
relation
is
expressed
under
these
tearmes
,
of
bride
,
and
bridegroome
who
hath
the
bride
,
and
enjoyeth
her
.
2.
The
relation
betwixt
Christ
and
his
people
is
expressed
as
espousals
,
and
under
the
name
of
Bride
and
Bridegroome
,
rather
then
under
the
notion
of
a
compleat
marriage
;
Not
onely
because
it
is
begun
here
;
and
to
be
consummate
in
heaven
;
but
because
,
however
Christs
affection
respects
rather
his
peoples
profit
then
their
humours
,
yet
it
is
still
fresh
and
tender
toward
them
,
as
of
persons
new
married
,
or
in
termes
of
it
.
3.
Albeit
Ministers
do
not
usurp
Christs
place
,
yet
their
office
,
being
faithful
in
their
duty
,
affordeth
them
abundant
honour
,
under
the
name
of
the
friends
of
the
Bridegroome
,
an
office
which
was
usual
in
those
times
in
the
solemnities
of
marriage
.
Wherein
are
held
forth
,
1.
It
is
their
great
honour
to
be
accounted
and
be
friends
to
Christ
.
2.
It
is
also
their
honour
to
be
friends
especially
to
further
the
marriage
,
and
that
Christ
will
be
honoured
by
their
attendance
,
and
commending
and
appearing
for
him
,
and
by
their
inviting
the
Bride
to
embrace
him
,
and
being
instrumental
to
bring
them
together
,
such
were
the
friends
of
the
Bridegroom
,
his
most
especial
and
intimate
friends
.
3.
It
is
also
their
duty
to
do
him
honor
,
by
waiting
on
him
as
servants
,
to
receive
his
directions
,
&
get
commissions
to
deliver
from
him
,
&
it
is
their
dignity
to
stand
in
so
near
a
relation
,
though
of
servants
,
for
,
so
is
imported
in
that
he
standeth
,
as
servant
and
friend
near
the
Bridegroome
.
Such
service
of
him
is
great
honour
.
4.
It
is
also
their
dignity
to
bring
the
Bride
to
hear
the
Bridegroome
,
and
it
will
be
matter
of
their
great
joy
to
see
the
Church
brought
to
acquaintance
with
Christ
by
their
Ministry
;
for
,
he
standeth
and
heareth
him
,
and
rejoyceth
greatly
,
because
of
the
bridegroomes
voice
,
as
the
friend
of
the
Bridegroome
standing
in
the
Brides
chamber
,
and
seeing
the
parties
brought
together
by
his
means
,
and
himself
admitted
to
be
a
witnesse
of
the
fruit
of
his
pains
.
This
dignity
faithful
Ministers
may
attaine
in
their
own
measure
,
though
John
had
it
in
a
peculiar
way
,
even
in
that
which
his
disciples
quarrelled
;
to
wit
,
his
seeing
so
many
of
his
followers
imbrace
the
Messiah
in
person
,
whom
he
had
pointed
out
unto
them
Doctrine
4.
Faithful
Ministers
,
blessed
of
God
,
and
denying
themselves
,
have
more
compleat
matter
of
joy
in
the
Churches
thriving
,
though
with
their
own
abasement
,
then
any
they
could
have
by
their
own
advancement
,
or
usurping
what
is
not
due
to
them
;
Therefore
saith
John
,
this
my
joy
is
fulfilled
,
by
seeing
people
flock
to
Christ
.
What
is
an
eye-sore
to
envie
,
will
be
matter
of
joy
to
sincerity
.
Verse
30.
He
must
encrease
,
but
I
must
decrease
.
A
third
difference
betwixt
Christ
and
John
,
is
,
that
John
shining
as
the
morning-star
,
before
him
the
Sun
of
righteousnesse
,
was
to
be
obscured
more
and
more
by
Christs
appearing
,
and
his
extraordinary
office
of
preparing
the
way
to
Christ
,
was
to
give
place
to
the
full
manifestation
of
him
and
the
Gospel
,
which
was
to
shine
more
and
more
brightly
.
This
is
not
to
be
understood
of
any
reall
decay
in
John
,
but
of
his
decreasing
in
the
estimation
of
men
,
and
appearing
to
be
but
what
he
was
,
when
Christ
was
seen
.
Whence
learn
,
1.
When
Christ
is
not
known
,
he
will
be
but
little
thought
of
,
and
not
duly
acknowledged
;
and
then
others
may
be
too
much
esteemed
;
for
,
so
John
insinuates
,
that
Christ
was
not
fully
manifested
,
nor
esteemed
of
as
became
,
and
that
himself
was
but
too
much
esteemed
by
many
;
yea
,
by
some
to
be
the
Messiah
,
through
ignorance
of
Christ
.
2.
Where
Christ
manifesteth
himself
,
and
is
truly
known
,
mens
estimation
of
him
will
be
upon
the
growing
hand
,
as
the
light
shineth
more
and
more
unto
the
perfect
day
;
there
being
such
excellency
in
him
as
cannot
at
once
be
comprehended
,
and
the
more
he
is
seen
,
the
more
will
he
be
esteemed
and
accounted
excellent
;
and
his
kingdome
and
glory
will
still
increase
;
for
,
he
must
increase
,
not
in
himself
,
but
in
manifestation
,
and
estimation
.
3.
As
the
shining
of
Christ
in
his
glory
,
will
obscure
the
excellency
of
other
things
;
so
particularly
of
Ministers
,
not
in
respect
of
what
they
are
appointed
for
of
Christ
(
for
so
they
will
come
more
in
request
)
but
in
respect
of
mens
over-weaning
conceits
.
Their
light
and
glory
will
be
seene
to
be
borrowed
from
him
,
as
the
day-star
doth
borrow
light
from
the
Sunne
;
his
splendor
and
light
will
obscure
and
swallow
up
their
borrowed
light
,
as
the
rising
Sunne
doth
the
day-star
;
their
light
and
shining
will
be
looked
on
as
subservient
to
lead
men
to
Christ
,
and
not
to
be
doated
or
rested
on
;
for
,
this
(
beside
what
was
singular
in
Johns
calling
,
which
therefore
was
to
cease
)
is
imported
in
this
,
he
must
increase
,
but
I
must
decrease
4.
Carnal
envie
and
emulation
will
be
so
far
from
getting
satisfaction
,
that
men
who
give
way
to
it
,
may
expect
to
finde
moe
and
moe
occasions
of
it
,
and
moe
and
moe
tentations
to
it
,
in
Gods
holy
providence
;
Therefore
John
tells
his
envious
disciples
,
that
they
should
see
him
yet
lesse
esteemed
,
and
Christ
more
,
he
must
encrease
,
but
I
must
decrease
.
5.
Faithful
servants
of
Christ
,
whose
scope
in
their
Ministry
is
to
commend
and
set
him
out
,
will
be
content
to
be
abased
and
obscured
,
providing
he
be
exalted
and
come
in
request
,
and
to
see
the
Master
more
esteemed
,
then
themselves
the
servants
;
therefore
,
John
speaks
of
this
as
a
dispensation
he
was
content
with
.
Verse
31.
He
that
cometh
from
above
,
is
above
all
:
he
that
is
of
the
earth
,
is
earthly
,
and
speaketh
of
the
earth
:
he
that
cometh
from
heaven
is
above
all
.
A
fourth
difference
wherein
Christ
is
not
onely
above
John
,
but
all
men
,
is
taken
from
the
excellency
of
his
person
;
In
respect
of
the
divine
original
of
his
person
,
he
is
above
all
men
,
and
all
creatures
.
And
men
whose
original
is
of
the
earth
,
do
resemble
it
,
and
favour
of
it
in
their
speech
,
whereas
he
not
onely
in
his
person
,
but
in
that
also
is
above
all
,
as
is
cleared
in
the
next
verse
.
Doctrine
1.
Christ
did
not
begin
to
be
when
he
manifested
himself
on
earth
,
but
h●d
his
perfect
and
glorious
being
before
;
for
,
he
cometh
from
above
,
and
consequently
was
there
before
.
2.
It
is
Christs
prerogative
to
be
matchlesse
and
singular
above
all
creatures
,
in
glory
,
excellencie
,
efficacie
of
operation
,
and
every
perfection
.
He
is
above
Angels
,
above
principalities
and
powers
,
above
Pastors
in
the
visible
Church
,
above
all
the
members
in
the
mystical
body
,
and
all
things
in
the
world
are
under
his
feet
;
for
he
is
above
all
.
3.
It
is
not
possible
for
created
conceptions
to
take
up
Christs
excellencie
as
it
is
in
its
self
,
but
must
point
it
out
,
by
setting
it
above
all
created
excellencie
,
further
then
which
they
cannot
follow
it
;
Therefore
doth
John
say
no
more
to
it
,
but
he
is
above
all
.
4.
What
ever
may
be
the
perverse
or
blinded
judgments
of
men
,
yet
in
due
time
,
that
which
is
most
eminent
before
God
will
carry
the
preheminence
even
before
men
,
above
what
they
otherwayes
doated
on
;
for
,
so
much
doth
this
verse
,
with
the
former
,
teach
,
he
must
increase
,
for
he
is
indeed
above
all
.
5.
Christs
excellencie
is
indeed
founded
upon
real
worth
,
being
above
all
,
because
his
original
is
divine
,
and
from
heaven
;
Not
onely
is
he
incomparable
in
his
descent
as
God
,
but
in
his
humanity
,
his
conception
and
sanctification
of
his
nature
,
and
the
union
thereof
with
the
person
of
the
Sonne
of
God
,
are
from
above
;
for
,
he
cometh
from
above
,
or
,
from
heaven
(
as
it
is
in
the
end
of
the
verse
)
who
is
above
all
.
6.
It
pleased
this
excellent
and
matchlesse
Lord
to
stoop
so
low
,
as
to
commend
his
love
to
sinners
,
by
coming
unto
them
,
to
seek
and
purchase
them
and
their
aff●ction
;
for
,
be
cometh
from
above
.
7.
Albeit
Christ
,
by
coming
on
earth
,
did
put
a
veile
upon
his
glory
,
yet
his
stooping
did
derogate
nothing
from
his
sovereignty
and
highnesse
;
for
,
he
that
cometh
from
above
,
is
above
all
.
8.
Mans
original
is
so
low
and
base
,
and
men
do
so
much
resemble
it
,
that
it
is
high
presumption
to
enter
in
any
comparison
to
Christ
;
for
,
in
opposition
to
what
was
said
of
Christ
that
be
cometh
from
above
,
and
is
above
al
,
it
is
added
,
he
that
is
of
the
earth
,
is
earthly
,
or
,
of
the
earth
.
Not
onely
is
man
of
the
earth
in
respect
of
the
original
of
his
body
,
and
the
union
of
the
soul
with
it
,
and
so
infinitely
inferiour
to
him
who
is
also
God
over
all
,
and
but
dust
and
ashes
before
him
,
Gen.
18.27
.
But
every
man
is
of
the
earth
,
in
regard
of
the
corrupt
qualities
he
hath
by
ordinary
generation
,
of
which
he
favoureth
,
save
in
so
farre
as
he
is
renewed
by
Christ
;
and
yet
that
is
but
imperfect
here
,
and
fa●re
beneath
the
divine
condition
and
state
of
Christ
even
as
man
;
And
thus
to
be
earthly
,
or
,
of
the
earth
,
or
world
,
is
to
be
understood
of
mens
corrupt
estate
and
condition
,
John
8.23
.
James
3.15
.
See
1
Cor.
15.47
,
48
,
49.
9.
As
man
in
his
person
is
inferiour
to
Christ
;
so
also
in
his
office
and
doctrine
,
his
way
of
it
,
and
his
authority
in
it
,
is
farre
beneath
Christs
;
for
,
he
that
is
of
the
earth
,
speaketh
of
the
earth
;
Whereby
we
are
not
to
understand
that
their
doctrine
according
to
the
Word
,
is
earthly
,
or
endited
by
the
wisdome
of
the
flesh
,
(
though
indeed
they
be
subject
to
errour
;
)
Nor
yet
that
their
calling
and
authority
to
preach
it
,
is
from
the
earth
,
or
men
;
for
in
both
these
respects
Johns
Baptisme
and
Ministry
was
from
heaven
:
But
,
1.
In
respect
of
mens
natural
condition
,
they
favour
and
can
speak
onely
of
things
of
the
earth
,
and
what
they
can
do
beside
that
,
is
by
gift
.
2.
Those
who
are
enabled
and
endowed
with
authority
to
speak
the
things
of
God
;
Yea
,
suppose
they
be
regenerate
also
;
yet
their
renovation
and
gifts
are
so
imperfect
,
that
their
way
of
preaching
favoureth
of
their
original
,
and
putteth
them
farre
beneath
Christ
;
and
therefore
the
best
have
need
of
touched
lips
dayly
,
Isa.
6.5
,
6
,
7.
3.
Their
authority
in
preaching
is
from
Christ
,
and
as
farre
inferiour
to
his
,
as
the
earth
,
or
the
footstool
,
from
off
which
(
as
the
word
signifieth
)
they
speak
,
is
to
heaven
,
or
the
throne
from
which
he
speaketh
;
and
thus
the
comparison
seemeth
to
be
instituted
,
Heb.
12.25
.
Doctrine
10.
It
is
our
part
to
dwell
much
on
the
thoughts
of
the
excellencie
and
sovereignty
of
Christ
,
and
to
see
it
shining
in
every
step
of
his
dispensations
toward
us
;
Therefore
it
is
repeated
,
he
that
cometh
from
heaven
,
is
above
all
,
partly
to
inculcate
this
point
,
and
partly
,
to
point
him
out
as
excellent
in
doctrine
above
man
who
speaketh
of
the
earth
,
which
is
further
insisted
on
in
the
next
verse
.
For
albeit
he
stooped
to
our
weaknesse
in
speaking
heavenly
things
under
earthly
similitudes
,
verse
12.
yet
his
way
and
authority
even
in
that
,
was
altogether
heavenly
,
John
7.46
.
Verse
32.
And
what
he
hath
seene
and
heard
,
that
he
testifieth
,
and
no
man
receiveth
his
testimony
.
A
fifth
difference
betwixt
Christ
and
all
men
,
is
taken
from
his
knowledge
and
the
manner
of
it
,
All
men
of
themselves
do
but
speak
and
favour
of
the
earth
,
verse
31.
and
what
they
have
above
this
,
is
of
free
gift
;
but
Christ
in
this
also
is
above
all
,
having
the
knowledge
of
that
doctrine
which
he
delivereth
,
by
seeing
and
hearing
,
that
is
,
by
a
clear
,
full
,
certain
and
immediate
comprehension
of
it
,
as
being
in
the
bosome
of
the
Father
and
upon
all
his
counsel
;
whereof
mens
being
eye
and
eare
witnesses
of
what
they
speak
,
is
but
a
shadow
.
And
yet
for
all
this
,
John
regrateth
that
so
few
embrace
his
doctrine
,
of
which
see
verse
11.
Whence
learn
,
1.
It
is
Christs
prerogative
to
have
the
knowledge
of
divine
truths
of
himself
from
the
Father
,
and
to
have
all
others
who
know
any
thing
beholden
to
his
bounty
and
illumination
;
for
,
his
doctrine
is
,
what
he
hath
seene
and
heard
,
in
a
way
peculiar
to
him
.
2.
It
sets
out
the
bounty
of
Christ
,
that
he
doth
not
keep
up
this
knowledge
,
but
discovereth
it
,
that
so
sinners
may
have
a
sure
guide
and
teacher
,
and
the
solemne
testimony
of
an
eye
and
eare
witnesse
,
on
which
they
may
lean
;
for
,
what
he
hath
seene
and
heard
,
that
he
testifieth
.
It
is
called
a
testifying
both
in
respect
of
the
certainty
of
the
matter
,
and
in
respect
of
Christs
earnest
perswading
of
men
to
embrace
it
,
as
testifying
seemeth
to
import
,
Acts
18.5
.
3.
Christs
gracious
condescendence
in
revealing
the
counsel
of
God
concerning
mans
salvation
,
gets
but
ill
entertainment
in
the
world
;
the
most
part
of
men
either
not
hearkning
to
him
,
or
not
embracing
his
offer
with
respect
,
affection
or
faith
,
for
no
man
(
that
is
,
very
few
or
none
in
comparison
of
them
who
do
otherwise
,
though
some
there
are
verse
33.
)
receiveth
his
testimony
:
Let
them
hear
it
as
they
will
,
yet
they
do
not
receive
nor
embrace
it
as
becometh
;
and
therefore
also
it
is
called
a
testimony
,
as
witnessing
against
them
,
that
they
receive
not
so
certain
a
truth
.
4.
It
ought
,
and
will
be
matter
of
regrate
to
all
the
friends
and
servants
of
Christ
,
that
his
doctrine
is
so
ill
received
in
the
world
;
for
,
whereas
Johns
disciples
complained
,
verse
26.
that
all
men
came
to
Christ
,
he
seeth
rather
cause
to
complaine
that
no
man
receiveth
his
testimony
.
Ver.
33.
He
that
hath
received
his
testimony
,
hath
set
to
his
seale
,
that
God
is
true
.
The
receiving
of
the
doctrine
of
the
Gospel
being
the
great
businesse
,
as
to
promoving
of
the
salvation
of
sinners
;
therefore
John
insisteth
on
it
,
and
aggreageth
the
sinne
of
unbeleevers
,
from
the
great
dignity
which
is
put
upon
beleevers
;
in
that
they
are
honoured
by
their
faith
solemnly
to
ratifie
and
beare
witnesse
unto
the
truth
of
God
.
Whence
learn
,
1.
How
many
soever
do
reject
Christ
and
his
doctrine
,
yet
,
he
will
still
prevaile
with
some
;
for
,
it
is
here
imported
that
there
are
who
receive
his
testimony
2.
Whosoever
do
receive
Christ
and
his
doctrine
,
will
finde
that
they
have
to
do
with
a
true
God
,
who
cannot
lie
,
nor
will
disappoint
them
;
for
,
so
is
imported
that
God
is
true
,
and
will
prove
so
to
such
.
3.
Faith
embracing
the
doctrine
of
Christ
,
doth
also
glorifie
God
,
by
subscribing
to
the
truth
of
his
Word
,
and
doth
,
so
far
as
beleevers
can
,
ratifie
the
truth
of
the
Word
,
that
others
may
embrace
it
:
and
so
the
beleever
is
also
honoured
of
God
in
that
his
testimony
is
taken
in
so
great
a
matter
;
for
,
he
that
hath
received
his
testimony
,
hath
set
to
his
seale
,
that
God
is
true
:
See
Rom
4.20
.
Whereas
on
the
contrary
,
unbeleevers
(
beside
their
own
prejudice
thereby
)
do
speak
blasphemy
against
God
,
1
John
5.10
.
Verse
34.
For
he
whom
God
hath
sent
,
speaketh
the
words
of
God
:
for
God
giveth
not
the
Spirit
by
measure
unto
him
.
That
receivers
of
Christs
doctrine
do
seale
the
veracity
of
God
,
is
confirmed
from
this
reason
,
that
he
is
the
sent
Angel
of
the
Covenant
,
and
therefore
speaketh
the
minde
and
truth
of
God
.
This
is
again
confirmed
from
another
ground
,
that
Christ
hath
the
Spirit
without
measure
,
as
for
other
ends
,
(
of
which
in
the
next
verse
)
so
also
to
reveale
the
Father
and
his
minde
infallibly
,
and
this
also
sets
forth
his
excellencie
above
all
others
.
Whence
learn
,
1.
It
is
beleevers
duty
to
study
much
,
and
be
perswaded
,
that
what
is
revealed
in
the
Word
,
is
the
minde
of
God
,
and
that
it
is
his
truth
which
is
sealed
by
beleeving
,
for
so
much
doth
this
confirmation
of
the
former
assertion
teach
,
that
they
seale
that
God
is
true
,
because
what
Christ
propoundeth
to
be
beleeved
,
is
his
Word
.
2.
As
they
who
are
sent
of
God
ought
to
speak
onely
what
they
have
in
Commission
;
so
sending
by
God
,
and
speaking
of
Gods
minde
,
for
inviting
sinners
to
beleeve
,
must
go
together
;
for
,
they
are
conjoyned
even
in
Christ
:
See
Heb.
5.4
,
5.
3.
Christ
is
a
messenger
sent
of
the
Father
in
a
way
peculiar
to
himself
,
not
onely
in
his
coming
to
the
earth
,
but
in
the
exercise
of
a
publick
calling
thereupon
;
being
the
great
Angel
and
Mediator
of
the
Covenant
,
and
the
chief
Prophet
of
his
Church
;
for
,
it
is
he
whom
God
hath
sent
in
a
singular
way
.
4.
As
Christs
sending
,
so
also
his
speaking
of
the
minde
of
God
,
is
in
a
way
peculiar
so
himself
;
Not
onely
is
the
matter
which
he
speaketh
,
infallibly
the
words
of
God
,
so
that
it
is
all
one
to
have
his
minde
,
and
to
be
upon
the
Fathers
counsel
,
1
Cor.
2.16
.
but
(
though
others
may
speak
Gods
word
for
matter
;
and
be
infallibly
guided
in
doctrine
also
,
yet
)
he
hath
this
priviledge
of
himself
,
and
his
authority
in
speaking
is
singular
,
not
onely
from
God
,
but
being
God
who
speaketh
,
and
the
man
Christ
having
a
more
divine
way
of
uttering
the
minde
of
God
then
any
meere
man
;
so
much
is
imported
in
that
he
speaketh
the
words
of
God
.
5.
Christ
as
Mediator
is
endued
with
the
Spirit
for
discharge
of
his
office
,
and
particularly
,
for
revealing
the
minde
of
God
;
whereby
he
teacheth
all
who
are
sent
on
such
an
employment
,
to
have
much
need
,
and
make
much
use
of
such
furniture
;
so
much
doth
this
reason
of
speaking
the
words
of
God
,
import
,
for
God
giveth
the
Spirit
unto
him
.
6.
Albeit
Christ
as
man
have
not
an
infinite
measure
of
the
Spirit
,
(
though
indeed
in
that
person
,
the
fulnesse
of
the
Godhead
dwels
,
as
being
God
also
;
)
for
that
were
to
be
no
more
man
,
but
God
:
yet
the
gifts
and
graces
of
the
Spirit
are
poured
out
upon
the
man
Christ
in
a
measure
farre
above
all
creatures
,
for
,
though
every
beleever
be
compleat
in
him
;
Coloss.
2.10
.
yet
as
for
what
is
inherent
in
them
.
They
have
but
diversity
of
gifts
of
the
Spirit
,
1
Corin.
12.4
.
&c.
Ephes.
4.7
.
but
he
hath
all
sorts
of
gifts
Isa.
11.
2.
They
,
as
members
of
the
body
,
have
but
gifts
for
some
and
fewer
uses
,
Rom.
12.3
,
4.
He
for
all
uses
,
Isa.
61.1
,
2
,
3.
They
have
a
measure
of
gifts
,
which
are
capable
of
increase
,
he
above
measure
,
so
much
as
the
humane
nature
is
capable
of
,
which
though
it
be
finite
in
it self
,
yet
it
cannot
be
measured
nor
comprehended
by
us
:
So
much
is
imported
in
that
God
giveth
not
the
Spirit
by
measure
to
him
,
being
understood
of
his
manhood
,
so
Psal
45.7
.
Though
(
as
was
said
)
if
we
speak
of
his
person
,
he
hath
the
Spirit
infinitely
and
without
measure
,
Col.
1.19
.
and
2.9
.
This
fulnesse
became
Christ
as
man
,
that
he
might
be
a
fit
Temple
of
the
Godstead
,
and
as
Mediator
,
that
he
might
be
the
universal
head
of
his
Church
,
and
store-house
of
his
people
.
Verse
35.
The
Father
loveth
the
Sonne
,
and
hath
given
all
things
into
his
hand
.
A
sixth
difference
,
is
,
that
Christ
as
the
beloved
Son
is
the
Mediatour
of
his
people
,
who
hath
them
and
all
things
for
their
use
and
good
,
and
a
Sovereignty
over
all
things
,
concredited
to
him
as
Mediatour
.
Whence
learn
,
1.
The
excellencie
of
Christ
above
all
other
Ambassadours
,
is
,
that
he
is
the
Son
,
and
they
are
but
servants
:
so
are
we
here
taught
.
2.
Christ
is
the
object
of
the
Fathers
love
in
a
peculiar
way
:
as
a
Son
,
and
not
a
servant
in
respect
of
his
person
:
and
as
Mediatour
,
he
is
pointed
out
as
the
beloved
Son
in
whom
God
will
be
found
well
pleased
,
Matth.
3.17
.
As
he
who
is
beloved
,
and
hath
purchased
love
to
others
because
of
his
death
,
John
10.17
.
(
so
willing
was
the
Father
to
be
reconciled
)
as
he
whose
being
beloved
,
answereth
our
being
unworthy
of
love
,
and
is
a
pledge
of
the
Fathers
love
to
us
,
John
17.13
.
so
much
is
imported
in
that
the
Father
loveth
the
Son
.
3.
In
carrying
on
the
Redemption
of
sinners
,
as
the
matter
is
accorded
betwixt
the
Father
and
the
Son
;
so
the
redeemed
are
not
left
to
themselves
,
but
are
put
on
Christs
hand
,
to
purchase
and
be
forth-coming
for
them
;
and
all
things
are
concredited
to
him
that
may
tend
to
their
good
:
for
,
the
Father
loveth
the
Son
,
(
in
the
quality
of
Mediatour
)
and
hath
given
all
things
into
his
hand
:
under
which
all
things
we
are
to
comprehend
the
elect
themselves
,
who
are
in
stead
of
all
things
to
him
;
together
with
all
the
gifts
and
graces
of
the
Spirit
(
of
which
,
v.
34
)
needful
for
their
Conversion
and
Salvation
,
which
are
not
entrusted
to
our selves
,
but
to
him
who
can
keep
us
and
them
,
and
let
them
out
as
we
need
:
and
a
dominion
over
all
things
that
may
contribute
to
help
or
hinder
his
peoples
happinesse
,
that
he
may
order
them
so
as
may
be
for
their
good
.
And
this
power
he
hath
as
God
with
the
Father
,
and
as
Man
and
Mediatour
,
by
donation
and
gift
from
the
Father
,
Matth.
11.27
.
and
28.18
.
and
thus
the
believers
happinesse
is
firme
,
being
transacted
betwixt
such
parties
,
the
Father
being
satisfied
in
the
Mediatour
,
and
they
entrusted
to
him
,
whose
dear
purchase
they
are
,
and
therefore
he
will
not
lose
them
,
who
hath
capacity
to
receive
their
furniture
far
above
what
they
could
hold
,
power
to
maintain
,
wisdome
to
guide
and
dispence
their
allowance
,
dominion
to
curb
all
enemies
and
opposition
,
and
a
Commission
and
Charge
to
be
answerable
for
them
.
All
which
may
invite
us
to
be
content
that
we
be
nothing
,
and
that
we
and
all
our
furniture
be
in
his
hand
.
Verse
36.
He
that
beleeveth
on
the
Sonne
hath
everlasting
life
,
and
he
that
beleeveth
not
the
Sonne
,
shall
not
see
life
:
but
the
wrath
of
God
abideth
on
him
.
The
last
difference
,
(
and
the
use
to
be
made
of
all
the
excellency
of
Christ
formerly
mentioned
)
is
,
that
he
is
to
be
believed
in
for
attaining
of
eternal
life
,
and
that
without
this
we
perish
.
Whence
learn
,
1.
It
is
the
prerogative
of
Christ
above
all
others
,
even
the
choicest
messengers
of
God
,
that
he
is
the
object
of
saving
Faith
,
as
being
the
Son
of
God
equal
with
the
Father
;
for
,
so
are
we
taught
here
,
and
by
this
John
would
quench
all
carnal
emulation
in
his
followers
.
2.
The
excellencie
of
Christ
is
●ever
rightly
studied
nor
acknowledged
,
till
it
draw
men
out
of
themselves
,
and
discover
fulnesse
and
worth
in
him
to
be
closed
with
by
faith
;
Therefore
doth
John
summe
up
all
this
doctrine
concerning
Christ
,
in
this
Use
,
That
the
Son
should
be
believed
on
.
3.
Such
as
close
with
Christ
by
faith
,
are
not
only
sure
of
eternal
life
at
the
close
of
their
dayes
,
but
they
have
it
here
,
partly
,
in
the
word
of
Promise
,
partly
,
in
Christ
who
is
the
fountain
of
it
,
and
in
whose
hands
it
is
given
,
and
partly
,
in
the
bud
of
begun
cummunion
with
Christ
,
which
is
an
heaven
on
earth
;
for
,
he
that
believeth
on
the
Son
,
hath
everlasting
life
,
where
faith
only
is
held
out
as
the
hand
to
receive
this
benefit
.
4.
How
excellent
soever
Christ
be
,
yet
there
are
still
many
who
will
not
close
with
him
,
nor
see
any
worth
in
him
,
wherefore
they
should
renounce
themselves
,
and
flee
to
him
;
for
,
it
is
imported
there
are
who
believe
not
the
Son
.
5.
Unbelievers
do
lie
under
the
dreadful
hazard
of
the
losse
of
salvation
,
which
only
deserveth
the
name
of
a
life
,
other
living
being
but
a
death
without
it
.
While
they
do
not
beleeve
they
have
no
right
to
it
,
nor
b●d
of
it
,
and
continuing
therein
,
they
are
eternally
secluded
from
it
,
without
so
much
as
a
sight
thereof
,
save
so
much
at
the
last
day
,
as
shall
adde
to
their
torment
in
hell
;
for
,
he
that
believeth
not
the
Son
shall
not
see
life
.
6.
Unbelievers
are
not
only
secluded
from
heaven
,
but
are
under
wrath
,
which
is
sad
and
in●upportable
,
as
being
the
wrath
of
God
:
this
wrath
under
which
the
unbeliever
is
by
nature
,
by
reason
of
the
sentence
of
the
Law
,
resteth
upon
him
in
the
state
of
infidelity
,
till
he
hath
filled
up
his
measure
,
and
be
ripened
for
hell
,
and
then
he
lieth
eternally
under
wrath
;
for
,
he
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
;
and
by
all
these
considerations
would
John
presse
his
heaters
,
to
flee
from
the
danger
,
by
beleeving
,
CHAP.
IV.
IN
this
Chapter
we
have
;
First
,
Christs
removal
from
Judea
into
Galilee
,
to
v.
4.
Next
,
what
occurred
by
the
way
at
Sychar
,
to
v.
43.
Lastly
,
his
entertainment
,
and
what
he
did
in
Galilee
,
to
the
end
.
Verse
1.
WHen
therefore
the
Lord
knew
,
how
the
Pharisees
had
heard
,
that
Jesus
made
and
baptized
moe
disciples
then
John
.
2.
(
Though
Jesus
himselfe
baptized
not
,
but
his
disciples
.
)
3.
He
left
Judea
,
and
departed
again
into
Galilee
.
The
occasion
of
Christs
removal
was
,
that
the
Pharisees
began
to
take
notice
of
his
gathering
&
baptizing
moe
disciples
then
ever
John
did
(
though
indeed
he
baptized
none
,
but
by
his
disciples
)
and
Christ
knowing
of
this
,
and
what
they
were
hatching
upon
it
,
did
decline
their
fury
,
and
went
again
into
Galilee
,
where
he
had
been
before
,
chap.
1
,
2.
Whence
learn
,
1.
The
messengers
of
the
Gospel
,
getting
successe
,
may
look
to
meet
with
envie
and
malice
from
Satan
and
his
instruments
,
and
especially
from
corrupt
Church-men
;
for
,
the
Pharisees
heard
how
Jesus
made
and
baptized
disciples
,
they
heard
it
with
an
hostile
minde
,
and
with
a
purpose
to
do
him
hurt
,
which
therefore
made
Christ
to
withdraw
.
2.
The
more
that
men
studie
to
bear
down
truth
,
and
the
work
of
the
Gospel
,
the
Lord
can
make
it
to
flourish
the
more
;
and
though
one
instrument
be
laid
aside
,
yet
he
can
raise
up
another
,
in
whose
hands
it
will
prosper
yet
more
;
for
they
who
bear
down
the
work
in
Johns
hand
(
who
,
as
some
think
,
was
now
in
prison
)
finde
it
rising
more
in
Christs
;
he
made
and
baptized
moe
disciples
then
John
,
which
seemeth
to
relate
to
that
,
chap.
3.26
.
3.
As
it
is
an
evidence
of
a
wicked
disposition
to
have
hatred
against
Christ
and
his
Ministry
,
upon
the
very
report
of
it
;
so
it
is
a
judgement
on
these
who
will
not
themselves
come
to
hear
and
see
,
that
his
way
and
his
servants
be
so
represented
to
them
by
others
,
as
may
stir
up
their
corruptions
,
and
set
them
on
edge
to
persecute
;
for
,
the
Pharisees
but
heard
all
this
,
that
set
them
on
edge
,
and
that
(
as
appeareth
)
by
no
friends
to
Christ
.
4.
Albeit
the
people
of
God
may
be
in
a
very
secure
condition
when
persecution
cometh
,
and
God
may
send
persecution
of
purpose
to
stir
them
up
;
yet
persecution
is
an
evidence
of
so
much
fruit
and
successe
of
a
Ministry
,
as
is
Satans
eye-sore
;
for
,
here
persecution
is
raised
against
Christ
in
Judea
,
because
he
made
and
baptized
moe
disciples
then
John
.
5.
Christ
observeth
and
knoweth
how
every
one
is
affected
;
and
be
mens
machinations
what
they
will
,
yet
none
will
steal
a
dint
on
him
,
but
he
will
know
their
projects
before-hand
,
to
avoid
them
if
he
please
;
for
,
the
Lord
knew
how
the
Pharisees
heard
these
things
,
as
he
might
easily
do
by
his
Omniscience
.
6.
Christs
disrespect
from
men
,
diminisheth
nothing
of
his
true
excellency
and
worth
,
nor
ought
it
to
obscure
it
in
his
peoples
hearts
;
for
,
when
the
Jewes
are
about
this
,
John
calleth
him
the
Lord
,
which
is
a
name
of
majesty
and
dominion
.
7.
The
preaching
of
the
Gospel
is
the
great
and
principal
work
of
the
Ministry
,
whereof
administration
of
Sacraments
is
an
accessory
;
and
Christ
would
not
have
men
to
judge
of
the
efficacie
of
Baptisme
,
as
depending
on
the
Minister
;
and
would
have
all
to
put
a
difference
betwixt
the
outward
seale
,
which
any
instrument
authorized
thereto
,
may
administrate
,
and
the
thing
signified
,
for
which
he
alone
must
be
depended
upon
;
for
these
reasons
,
and
to
teach
this
it
was
,
that
Jesus
himself
baptized
not
,
but
his
disciples
;
which
is
added
by
way
of
correction
to
the
report
:
he
betook
himselfe
to
preaching
as
the
great
work
,
1
Cor.
1.17
.
He
taught
his
followers
to
look
on
baptisme
administrated
by
his
disciples
in
his
Name
,
to
be
as
sufficient
as
if
he
had
administrated
it
himself
;
and
by
baptizing
none
at
all
,
he
kept
that
distance
clear
betwixt
the
Ministers
and
his
part
in
that
Ordinance
.
8.
It
is
lawful
for
Ministers
to
withdraw
themselvs
from
the
plots
of
persecutors
,
when
their
calling
is
cleared
so
to
do
,
by
the
general
rules
of
the
Word
,
relating
to
such
a
case
and
practice
;
for
,
upon
this
ground
,
Christ
left
Judea
,
and
departed
again
into
Galilee
,
a
more
obscure
place
,
and
more
remote
from
the
Pharisees
power
.
9.
No
pretence
of
confidence
ought
to
slacken
mens
diligence
,
in
the
use
of
lawful
means
for
their
own
preservation
,
for
albeit
Christ
knew
his
houre
was
not
yet
come
,
yet
he
used
means
,
and
withdrew
.
10.
Albeit
Christ
might
either
have
prevented
or
repressed
his
enemies
fury
by
his
Omnipotencie
;
yet
he
choosed
rather
to
let
it
break
forth
,
and
used
this
mean
of
his
own
preservation
;
that
he
might
fight
with
the
weapons
of
his
weak
followers
,
and
,
in
his
own
person
sanctifie
these
means
,
of
retiring
and
fleeing
in
hard
times
,
unto
them
;
therefore
,
he
who
might
have
stayed
in
Judea
,
and
driven
the
Pharisees
out
,
chooseth
rather
to
leave
Judea
,
and
depart
into
Galilee
.
Verse
4.
And
he
must
needs
go
thorow
Samaria
.
5.
Then
cometh
he
to
a
City
of
Samaria
,
which
is
called
Sychar
,
near
to
the
parcel
of
ground
that
Jacob
gave
to
his
son
Joseph
.
6.
Now
Jacobs
well
was
there
:
Jesus
therefore
being
wearied
with
his
journey
,
sate
thus
on
the
well
,
and
it
was
about
the
sixth
houre
.
In
the
second
part
of
the
chapter
John
recordeth
what
was
Christs
carriage
and
successe
in
his
way
to
Galilee
,
in
bringing
in
some
first-fruits
of
the
Gentiles
,
and
of
these
without
the
Jewish
Church
;
and
first
,
he
recordeth
his
conference
with
the
woman
of
Samaria
,
in
his
disciples
absence
,
to
v.
27.
Next
,
their
returne
,
her
going
to
the
City
to
bring
out
the
people
,
and
his
conference
with
the
disciples
in
her
absence
,
to
v.
39.
Thirdly
,
the
conversion
of
some
more
of
that
city
,
to
v.
43.
Unto
this
conference
with
the
woman
,
some
occasions
are
permitted
.
As
,
1.
That
his
streight
way
from
Judea
to
Galilee
,
lay
through
(
not
the
City
,
but
)
the
Countrey
of
Samaria
,
and
therefore
he
came
there
,
v.
4.
2.
That
coming
unto
Sychar
,
a
City
of
the
territory
of
Samaria
,
where
Jacobs
Well
was
,
he
was
so
wearied
with
his
journey
,
and
the
heat
at
noon
,
(
which
was
their
sixth
houre
)
that
he
rested
upon
or
beside
the
Well
,
while
his
disciples
provided
meat
,
v.
5
,
6.
and
so
Providence
set
the
tryst
with
her
who
was
coming
.
This
Sychar
is
the
same
with
that
place
of
Jacobs
abode
,
Gen.
33.18
,
19.
called
there
Shechem
;
and
this
description
of
it
here
mentioned
,
relates
to
that
,
Gen.
48.22
.
the
interpretation
whereof
I
remit
to
its
proper
place
.
Doct.
1.
When
persecutors
have
done
their
worst
,
neither
Christ
nor
his
followers
will
want
work
or
successe
,
so
long
as
the
Lord
pleaseth
;
for
,
Christ
driven
from
Judea
,
findes
both
in
Samaria
.
2.
As
persecution
and
exile
should
not
put
Christs
servants
from
minding
their
calling
;
and
as
they
should
employ
the
very
time
of
their
journey
in
seeking
to
do
good
;
so
a
very
short
time
,
through
Gods
blessing
,
may
produce
great
effects
;
for
,
so
doth
Christs
practice
and
successe
,
while
he
is
on
his
journey
,
teach
us
.
3.
In
every
step
of
mens
way
,
they
should
study
to
have
a
clear
calling
,
especially
for
doing
those
things
whereat
others
are
apt
to
stumble
and
take
offence
;
therefore
,
Christ
,
however
his
love
put
a
necessity
upon
him
to
visit
these
wandring
sheep
,
and
he
did
not
stand
to
go
to
an
hateful
place
to
seek
them
;
yet
being
the
Minister
of
Circumcision
,
Rom.
15.8
.
and
having
forbidden
his
disciples
to
go
to
the
Samaritanes
,
Matth.
10.5
.
he
will
have
his
journey
thither
freed
of
obloquie
,
by
the
necessity
of
his
going
that
way
,
from
Judea
to
Galilee
,
be
must
needs
go
through
Samaria
,
as
being
his
streight
way
,
as
appeareth
,
Luke
9.51
,
52.
and
17.11
.
and
is
clear
to
them
who
know
the
scituation
of
that
countrey
.
4.
A
lawful
and
necessary
calling
,
maketh
converse
lawful
with
those
,
with
whom
otherwise
it
were
not
justifiable
;
for
,
therefore
he
went
through
Samaria
,
and
that
warrantably
,
since
it
was
the
streight
way
to
Galilee
.
5.
Piety
and
faith
in
God
have
a
sweet
savour
and
smell
,
above
any
excellencie
that
men
can
hunt
after
beside
;
therefore
,
is
this
place
so
eminent
,
even
in
Christs
time
,
by
reason
of
Jacobs
abode
,
who
worshipped
God
there
,
Gen.
33.9
,
20.
And
because
of
his
faith
in
giving
that
land
to
his
children
when
they
were
sojourners
in
Egypt
.
6.
Christ
took
on
,
not
only
our
nature
,
but
the
common
infirmities
thereof
;
and
he
is
to
be
as
seriously
eyed
as
emptied
in
his
humanity
,
as
in
the
glory
of
his
Godhead
,
for
the
comfort
of
sensible
sinners
who
come
to
such
an
High
Priest
:
therefore
,
it
is
recorded
that
he
was
wearied
with
his
journey
,
ere
half
the
day
was
spent
:
and
that
through
wearinesse
,
he
sate
thus
on
(
or
,
beside
)
the
Well
,
that
is
,
even
as
the
seat
offered
,
or
as
wearied
men
use
to
sit
.
Verse
7.
There
cometh
a
woman
of
Samaria
to
draw
water
:
Jesus
saith
unto
her
,
Give
me
to
drink
.
8.
For
his
disciples
were
gone
away
unto
the
City
to
buy
meat
.
9.
Then
saith
the
woman
of
Samaria
unto
him
,
How
is
it
that
thou
being
a
Jew
,
askest
drink
of
me
which
am
a
woman
of
Samaria
?
For
the
Jewes
have
no
dealing
with
the
Samaritanes
.
The
third
and
nearest
occasion
of
this
conference
,
is
,
that
while
he
was
sitting
there
,
a
woman
of
Samaria
,
(
originally
of
that
countrey
,
it
seems
of
the
town
of
Sychar
)
cometh
to
draw
water
,
upon
which
followeth
the
conference
;
wherein
he
leads
her
from
one
thing
to
another
,
till
she
come
to
know
him
to
be
the
Messiah
.
It
may
be
summed
up
in
this
order
,
1.
Christ
seeking
a
drink
in
his
disciples
absence
,
v.
7
,
8.
gets
a
tart
answer
,
v.
9.
2.
He
discovering
how
much
she
mistook
him
,
and
that
he
had
better
water
to
give
her
,
then
she
would
offer
him
,
v.
10
she
reasons
against
this
his
offer
,
v.
11
,
12.
3.
Christ
pointing
out
yet
further
the
excellencie
of
what
he
offered
,
v.
13
,
14.
doth
beget
but
a
natural
desire
in
her
after
it
,
v.
15.
4.
Christ
not
prevailing
by
his
offers
,
doth
discover
her
misery
to
her
,
and
that
he
knew
her
lewdnesse
,
v.
16
,
17
,
18.
5.
The
woman
upon
this
,
taking
him
to
be
a
Prophet
,
v.
19.
propounded
the
controversie
betwixt
the
Jewes
and
the
Samaritanes
,
concerning
the
place
of
publick
worship
,
v.
20.
and
gets
a
full
resolution
to
it
,
v.
21
,
22
,
23
,
24.
6.
The
woman
upon
this
discourse
,
bringing
to
remembrance
the
Messiah
who
was
to
come
,
is
brought
to
know
that
Christ
was
he
,
v.
25
,
26.
In
the
first
discourse
betwixt
them
(
in
these
verses
,
)
Christ
seeking
drink
,
both
to
quench
his
thirst
,
and
that
thereby
he
might
take
occasion
to
conferre
with
her
;
she
casts
up
the
dissensions
betwixt
the
Samaritanes
and
Jewes
,
tartly
checking
him
,
that
in
his
need
he
would
now
make
use
of
her
;
Here
John
inserts
,
that
the
disciples
,
(
who
,
it
seems
,
were
not
so
many
as
afterward
)
were
gone
to
buy
provision
,
as
a
reason
why
she
found
Christ
alone
,
and
why
he
employed
her
and
not
them
to
get
drink
.
As
for
this
great
distance
betwixt
the
Jewes
and
the
Samaritanes
,
it
began
first
at
the
defection
of
the
ten
tribes
from
〈◊〉
Temple
at
Hierusalem
,
and
from
the
〈…〉
Davi●
and
did
encrease
,
partly
,
when
〈…〉
N●●●●s
,
with
some
few
Israelites
,
did
pos●e●●●
that
land
which
had
been
given
to
Israel
the
brethren
of
the
Jewes
,
and
did
invent
a
mungrel
way
of
Religion
,
2
Kings
17.
partly
,
by
reason
of
many
injuries
done
to
the
Jewes
by
these
Samaritanes
;
who
,
however
they
boasted
to
be
descended
of
Jacoh
,
when
the
Jewes
were
in
any
good
condition
,
(
as
appeareth
in
part
from
v.
12.
)
yet
they
were
their
bitter
enemies
in
their
adversity
,
as
appeareth
from
Ezra
,
Nehemiah
,
and
the
histories
of
those
times
;
And
chiefly
,
this
difference
was
heightened
,
when
the
Samaritanes
with
some
Apostate
Jewes
,
built
a
Temple
in
Mount
Gerizim
,
in
opposition
to
that
at
Jerusalem
,
and
so
that
countrey
became
a
shelter
of
all
Apostate
Jewes
.
Doct.
1.
Providence
may
be
intending
much
mercy
to
those
who
are
unworthy
of
it
,
and
are
little
minding
it
;
for
,
this
woman
of
Samaria
,
who
was
a
vile
woman
,
v.
18.
cometh
to
draw
water
,
and
mindeth
no
other
thing
,
and
yet
Providence
made
her
to
tryst
with
the
Saviour
of
sinners
;
and
with
him
,
when
he
was
actually
under
the
feeling
of
our
infirmities
,
being
weary
and
thirsty
,
and
so
a
meet
Lord
to
deal
with
such
an
insensible
woman
.
2.
It
is
no
strange
thing
to
see
Christ
and
his
followers
much
straitened
in
outward
things
:
to
see
them
need
a
drink
of
water
,
and
have
scarce
any
willing
to
supply
them
,
and
to
have
their
dinner
to
seek
at
dinner
time
;
for
,
this
hath
our
humbled
Lord
sanctified
to
his
followers
in
his
own
person
;
and
by
this
his
wa●t
he
hath
recovered
their
right
to
outward
benefits
,
which
was
forfeited
in
Adam
.
3.
Albeit
Christ
humbled
himself
,
and
became
poor
,
that
through
his
poverty
we
might
become
rich
;
yet
hath
he
also
left
an
example
to
his
meanest
followers
,
of
studying
an
honest
way
of
living
,
and
providing
for
their
subsistence
,
and
not
by
scandalous
beggery
,
or
being
burdensome
;
for
,
he
sent
his
disciples
to
buy
meat
.
4.
There
may
be
somewhat
betwixt
Christ
,
and
those
he
will
do
good
unto
,
that
it
were
not
meet
that
even
disciples
should
know
of
it
;
therefore
,
among
other
causes
,
the
disciples
were
gone
away
unto
the
City
,
that
they
might
not
be
witnesses
to
Christs
ripping
up
of
her
shameful
fault
in
this
conference
;
nor
to
her
miscarriages
in
her
discourses
with
him
.
5.
It
is
a
commendable
practice
in
men
to
be
constant
in
their
habit
and
fashions
,
and
not
affect
novelty
in
these
;
for
,
herein
Christ
hath
cast
a
copie
,
being
known
at
first
to
be
a
Jew
,
by
his
habit
and
language
.
6.
It
needs
not
seem
strange
,
if
Christ
or
his
people
,
not
only
want
and
get
no
supply
,
but
be
mocked
and
insulted
over
in
their
necessities
,
by
those
who
may
help
them
;
for
,
Christ
being
thirsty
,
gets
a
taunt
instead
of
a
drink
.
See
,
John
19.28
,
29.
with
Psal.
69.21
,
7.
Contentions
about
Religion
are
ordinarily
very
hot
,
and
draw
not
only
to
alienation
of
affections
,
but
even
to
the
breaking
the
b●●ds
of
civil
society
and
converse
:
for
,
so
was
it
here
the
Jewes
had
no
dealings
with
the
Samaritanes
.
8.
It
is
an
evidence
of
a
malicious
heart
to
insult
over
the
miseries
of
any
,
and
to
take
advantage
of
the
misery
of
those
they
hate
,
to
do
them
all
the
spite
they
can
:
for
,
so
much
doth
her
taunt
impo●t
,
How
is
it
,
that
thou
being
a
Jew
,
askest
drink
of
me
which
am
a
woman
of
Samaria
?
for
the
Jewes
have
no
dealings
with
the
Samaritanes
.
As
if
she
had
said
,
ye
regard
us
not
at
other
times
,
but
now
when
ye
need
,
ye
seek
to
us
,
and
therefore
I
will
not
answer
you
.
9.
Self-love
is
so
deeply
rooted
in
every
one
,
that
even
the
basest
cannot
endure
to
be
despised
:
for
,
the
ground
of
her
quarrel
is
,
that
they
were
contemned
by
the
Jewes
,
the
Jewes
have
no
dealings
with
the
Samaritanes
.
10.
Christ
is
a
Lord
who
will
not
stand
on
any
impediment
,
but
will
come
over
them
all
,
to
reconcile
sinners
to
himselfe
;
for
,
he
keeps
no
such
distance
with
Samaritanes
,
nor
with
a
lewd
woman
among
them
,
and
counts
it
his
glory
to
take
so
wilde
a
creature
.
Verse
10.
Jesus
answered
,
and
said
unto
her
,
If
thou
knewest
the
gift
of
God
,
and
who
it
is
that
saith
to
thee
,
Give
me
to
drink
,
thou
wouldest
have
asked
of
him
,
and
he
would
have
given
thee
living
water
.
In
Christs
second
speech
to
her
,
he
lets
her
see
how
much
she
mistook
her
own
mercy
:
for
,
if
she
had
known
him
,
she
would
not
only
not
have
refused
his
request
,
but
would
have
turned
a
Supplicant
to
him
,
and
he
would
have
given
her
better
and
living
water
:
whereby
we
are
to
understand
the
Spirit
of
God
,
and
the
graces
of
the
Spirit
acted
by
him
,
as
chap.
7.38
,
39.
Doct.
1.
Christs
meeknesse
passeth
over
much
frowardnesse
,
which
he
findeth
in
his
own
in
the
time
of
their
Conversion
,
and
by
his
goodnesse
he
overcometh
their
ill
;
for
,
so
much
doth
this
reply
to
the
woman
,
teach
.
2.
Ignorance
of
Christ
,
and
what
he
hath
,
and
is
ready
to
give
,
is
a
great
ground
of
sinners
miscarriage
towards
him
:
for
,
Christ
findeth
this
want
here
,
If
thou
knewest
,
&c.
3.
Christ
is
then
known
rightly
and
savingly
,
when
he
and
all
that
he
hath
are
looked
on
as
free
gifted
to
the
world
by
the
Father
,
(
as
well
as
by
himselfe
)
and
made
theirs
by
offer
to
be
embraced
in
the
due
order
;
for
,
therefore
is
he
named
,
the
gift
of
God
,
as
is
expounded
in
the
following
words
.
4.
Christ
being
rightly
known
,
it
will
adde
to
his
commendation
in
a
sensible
heart
,
that
he
is
at
the
pains
to
come
unto
them
,
and
prevent
them
with
offers
of
himselfe
:
and
especially
,
that
he
stooped
so
low
as
to
take
on
their
infirmities
;
therefore
,
also
it
is
added
as
a
ravishing
consideration
,
If
thou
knewest
who
it
is
that
saith
unto
thee
,
Give
me
to
drink
,
or
,
that
the
Messiah
,
compassed
with
infirmities
,
should
be
at
her
hand
.
5.
When
Christ
is
rightly
known
,
as
offered
to
the
world
for
the
salvation
of
lost
man
,
it
will
beget
a
thirst
after
him
,
and
put
souls
to
seek
the
supply
thereof
by
prayer
,
and
that
they
cannot
stay
away
from
him
:
and
they
will
see
him
seeking
sinners
,
rather
to
give
to
them
,
then
to
receive
of
them
:
for
,
if
thou
knewest
,
thou
wouldest
have
asked
of
him
,
rather
then
have
refused
him
a
drink
of
water
.
6.
Christ
hath
better
things
to
give
sinners
,
then
any
thing
he
can
ask
of
them
,
or
they
can
offer
him
:
and
particularly
,
the
well
of
life
is
in
Christs
hand
to
dispense
it
as
he
will
:
for
,
in
stead
of
her
water
,
he
hath
living
water
to
give
her
.
7.
Christ
,
who
makes
offer
of
grace
before
we
seek
it
,
will
not
refuse
it
to
them
who
ask
it
;
nor
will
former
sinnes
hinder
their
acceptance
who
come
to
seek
grace
;
for
,
even
to
this
wicked
woman
he
saith
,
Thou
wouldest
have
asked
,
and
he
would
have
given
thee
living
water
.
8
The
grace
of
Christ
,
communicated
by
the
Spirit
,
is
compared
to
water
,
not
only
that
he
might
allude
to
her
water
,
but
to
point
out
its
cleansing
and
fructifying
vertue
,
and
that
it
will
quench
the
thirst
of
a
burnt
up
soul
:
and
it
is
compared
to
living
water
,
&c.
springing
,
as
Gen.
26.19
.
because
it
hath
an
enlivening
,
quickening
vertue
,
and
because
of
its
constant
endurance
unto
eternal
life
,
as
it
is
,
ver.
14.
Verse
11.
The
woman
saith
unto
him
,
Sir
,
thou
hast
nothing
to
draw
with
,
and
the
well
is
deep
:
from
whence
then
hast
thou
that
living
water
?
12.
Art
thou
greater
then
our
father
Jacob
which
gave
us
the
well
,
and
drank
thereof
himself
,
and
his
children
,
and
his
cattell
.
The
woman
in
her
replie
reasons
against
Christs
offer
,
alledging
that
this
water
was
either
to
be
given
out
of
that
well
,
and
that
could
not
be
,
seeing
the
well
was
deep
,
and
he
had
nothing
to
draw
with
,
or
out
of
a
better
well
,
and
that
was
to
preferre
himselfe
to
Jacob
,
who
himself
and
all
his
family
was
content
with
the
water
of
this
well
,
and
left
it
to
them
.
Whence
learn
,
1.
It
is
the
property
of
natural
men
to
take
up
spiritual
things
in
a
carnal
way
,
and
they
are
not
able
to
discerne
grace
till
they
have
it
;
for
,
so
doth
this
woman
understand
Christ
,
as
if
he
were
speaking
of
elementary
water
.
Sir
,
(
saith
she
,
in
civil
courtesie
)
whence
hast
thou
that
water
?
2.
We
are
also
naturally
enemies
to
our
own
good
,
and
prone
to
dispute
ag●inst
our
own
happinesse
,
that
we
may
deceive
our selves
;
so
far
are
we
from
preparations
in
our selves
to
Conversion
;
for
,
she
reasons
against
this
living
water
,
as
,
in
her
judgement
impossible
to
be
had
or
given
.
3.
We
are
also
naturally
so
addicted
to
our
own
carnal
sense
,
that
we
will
beleeve
nothing
revealed
by
Christ
,
further
then
we
can
see
a
reason
or
outward
appearance
for
it
;
for
,
she
judged
it
impossible
he
could
have
living
water
,
seeing
he
could
not
draw
it
out
of
that
well
,
nor
could
shew
a
better
.
4.
A
chief
deceiving
principle
,
making
men
enemies
unto
,
and
carelesse
of
truth
and
grace
,
is
their
pretence
of
antiquity
and
succession
unto
it
,
and
their
descent
from
religious
Progenitors
;
for
,
she
boasted
Jacob
was
their
father
,
who
gave
the
well
,
and
therefore
sleighted
the
offer
of
a
better
,
as
being
well
enough
in
her
own
conceit
.
5.
None
are
so
ready
to
boast
of
antiquity
,
and
of
interest
in
pious
Progenitors
,
as
they
who
have
least
cause
so
to
do
;
for
,
saith
she
,
our
father
Jacob
gave
us
the
well
,
and
drank
thereof
himself
,
&c.
and
yet
they
were
but
heathens
who
had
come
in
the
room
of
Jacobs
children
,
who
had
forfeited
their
right
;
and
however
,
they
were
far
from
Iacobs
spirit
,
who
would
satisfie
their
soule
with
that
which
only
supplied
his
bodily
necessity
,
and
served
his
cattell
as
well
as
him
.
6.
It
is
a
notable
injury
done
unto
Christ
,
to
plead
any
antiquity
or
succession
to
it
,
in
prejudice
of
him
or
his
truth
,
or
to
cry
up
any
above
him
;
for
it
was
her
fault
to
cry
up
Jacob
,
and
her
interest
in
him
,
that
she
might
fleight
him
and
his
offer
;
Art
thou
greater
then
our
father
Jacob
,
&
c
?
7.
Sobriety
and
a
simple
way
of
living
,
albeit
it
may
be
found
among
Pagans
,
yet
,
it
is
a
notable
ornament
to
grace
in
the
godly
:
when
nature
,
which
is
content
with
little
,
is
not
over-charged
with
creatures
,
to
the
dishonour
of
God
,
abuse
of
the
creatures
,
and
prejudice
of
mens
better
estate
:
and
when
men
by
their
carriage
declare
,
that
their
bodies
and
flesh
is
not
their
best
part
,
which
they
care
most
for
;
so
much
doth
Jacobs
practise
,
contenting
himself
to
drink
of
this
well
,
with
his
children
and
cattel
,
teach
us
.
Verse
13.
Iesus
answered
,
and
said
unto
her
,
Whosoever
drinketh
of
this
water
,
shall
thirst
again
.
14.
But
whosoever
drinketh
of
the
water
that
I
shall
give
him
,
shall
never
thirst
:
but
the
water
that
I
shall
give
him
,
shall
be
in
him
a
well
of
water
,
springing
up
into
everlasting
life
.
Christ
,
in
his
third
speech
to
this
woman
,
doth
not
carp
at
her
contradicting
and
carnal
humour
,
but
points
out
the
excellencie
of
his
offer
,
above
what
she
gloried
in
,
from
the
effects
of
both
;
The
water
she
spake
so
much
of
(
as
all
other
outward
contentments
)
could
not
give
any
abiding
satisfaction
,
even
to
the
body
,
but
his
living
water
should
have
enduring
and
lively
effects
and
satisfaction
,
till
it
were
compleated
in
glory
.
Whence
learn
,
1.
A
great
cause
of
mens
despising
of
spiritual
things
,
is
their
ignorance
of
them
,
and
of
their
excellencie
and
worth
;
therefore
Christ
taketh
so
much
pains
to
clear
this
.
2.
A
special
mean
helping
to
point
out
the
worth
of
spiritual
things
,
is
to
compare
them
with
earthly
things
,
and
take
up
the
superexcellent
worth
that
is
in
the
one
above
the
other
;
for
,
thus
doth
Christ
commend
this
living
water
.
3.
Whatever
pains
men
take
to
follow
after
,
or
drink
up
outward
contentments
,
yet
they
will
finde
no
abiding
satisfaction
therein
,
and
will
sooner
drink
them
dry
,
then
quench
their
own
thirst
;
for
,
what
is
said
of
this
water
,
is
true
of
all
things
of
the
same
kinde
.
4.
The
Lord
hath
so
ordered
it
,
that
mens
outward
necessities
should
recurre
often
upon
them
,
after
the
use
of
means
,
that
so
they
may
be
humbled
,
and
made
to
depend
constantly
on
Providence
,
and
to
seek
better
things
,
yet
with
the
thankful
use
of
what
they
have
.
And
in
particular
,
God
hath
put
men
to
much
trouble
to
uphold
a
cottage
of
clay
,
and
hath
framed
it
so
,
as
to
need
constant
new
supplies
,
that
we
may
minde
our
mortality
daily
:
so
much
doth
this
dispensation
of
Providence
point
out
,
Whosoever
drinketh
of
this
water
shall
thirst
again
.
5.
The
water
of
life
,
albeit
Christ
did
purchase
it
,
yet
,
it
must
be
his
free
gift
to
us
,
who
cannot
buy
it
;
and
his
offer
includeth
a
promise
of
giving
it
to
every
one
who
will
receive
it
in
the
due
order
,
and
that
indifferently
,
without
respect
of
persons
:
for
,
so
much
is
imported
in
that
he
calleth
it
,
the
water
that
I
shall
give
him
:
he
saith
not
,
I
can
give
,
but
I
shall
give
him
,
to
wit
,
if
he
will
receive
my
offer
,
and
that
indefinitely
,
whosoever
he
be
.
6.
Who
so
partakes
of
the
true
grace
of
God
,
it
will
so
refresh
and
satisfie
him
,
as
to
quench
his
thirst
after
vanity
and
earthly
delights
,
and
make
them
tastlesse
,
and
to
give
him
contentment
in
the
want
of
all
things
;
so
much
is
imported
,
in
part
,
in
this
promise
,
Whosoever
drinks
of
this
water
shall
never
thirst
.
7.
Albeit
such
as
enjoy
the
grace
of
God
in
part
,
will
still
need
and
desire
more
of
it
,
and
feed
in
part
on
hunger
and
thirst
,
while
they
are
within
time
,
1
Pet.
2.2
,
3.
Matth.
5.6
.
yet
they
shall
never
fall
again
under
a
deadly
thirst
of
total
want
of
this
water
,
a
seed
still
remaining
in
them
;
and
their
mouth
being
still
at
the
well
,
they
are
rather
quenching
thirst
,
then
thirstie
,
and
when
they
have
gotten
their
full
draught
at
the
end
of
their
race
,
they
are
satisfied
,
and
never
thirst
any
more
;
for
,
so
much
also
is
included
in
this
promise
,
he
shall
never
thirst
.
8.
Whosoever
receive
the
true
grace
of
Christ
in
any
measure
,
get
also
the
Spirit
of
Christ
as
the
fountain
,
to
make
grace
thus
enduring
in
it self
,
and
its
effects
:
for
,
the
water
shall
be
in
him
a
well
of
water
.
9.
The
Spirit
and
grace
of
Christ
in
believers
,
is
not
a
stream
or
a
pond
that
may
run
dry
,
but
a
well
,
and
springing
well
,
of
inexhaustible
fulnesse
,
vertue
and
refreshment
;
nor
is
it
such
a
well
,
which
may
rot
and
make
water
ill
tasted
,
but
it
is
a
springing
well
,
still
fresh
,
and
where
the
Spirit
is
entertained
,
formality
will
be
a
stranger
;
nor
is
it
only
a
spring
to
abide
within
its
banks
,
but
a
well
of
water
,
springing
up
,
or
leaping
up
,
and
watering
all
about
:
The
Spirit
and
grace
of
Christ
floweth
out
in
all
the
carriage
of
men
who
receive
the
same
,
making
them
fruitful
,
and
never
to
have
done
with
duties
,
(
but
the
more
they
do
,
still
the
more
before
their
hand
)
and
active
and
vigorous
in
them
,
as
a
well
boiling
up
.
It
floweth
out
also
upon
others
,
unto
their
good
and
edification
,
according
to
the
station
and
vocation
wherein
God
hath
placed
them
.
10.
As
the
truly
godly
have
no
tearme-day
of
Religion
but
eternity
,
and
their
desire
is
to
keep
fresh
till
the
end
;
so
where
the
Spirit
of
Christ
is
,
he
will
still
be
venting
of
his
vertue
and
riches
from
day
to
day
,
and
letting
out
more
and
more
to
the
sinner
till
eternity
come
,
wherein
all
the
banks
of
incapacity
,
sin
,
distance
,
ignorance
,
mortality
,
&c.
being
broken
down
,
and
the
windowes
of
heaven
being
opened
,
this
stream
and
well
becometh
an
Ocean
,
and
grace
,
smothered
here
under
corruption
and
infirmity
,
gets
leave
to
expatiate
it selfe
in
glory
;
for
,
It
shall
be
a
well
of
water
springing
up
into
everlasting
life
.
Verse
15.
The
woman
saith
unto
him
,
Sir
,
give
me
this
water
,
that
I
thirst
not
,
nor
come
hither
to
draw
.
The
woman
in
her
reply
,
expresseth
a
desire
to
have
this
water
for
her
own
ends
.
Whence
learn
,
1.
The
bars
of
ignorance
and
naughtinesse
even
in
the
elect
,
hindering
them
from
Christ
,
are
not
easily
broken
;
for
,
so
much
appeareth
in
this
womans
answer
.
Whether
we
understand
her
to
speak
by
way
of
derision
,
or
rather
,
that
Christs
spiritual
preaching
did
discover
some
excellencie
in
these
things
to
her
,
(
as
it
may
fall
out
even
in
natural
mindes
;
)
yet
she
took
them
up
but
in
a
natural
way
,
and
accordingly
her
desire
is
but
carnal
.
2.
Even
nature
may
have
a
loathing
at
these
outward
infirmities
that
follow
sin
,
and
yet
will
not
be
affected
with
spiritual
wants
,
without
renovation
;
and
such
may
have
a
desire
to
be
happy
and
free
of
these
troubles
,
when
yet
they
seek
this
happinesse
under
the
Sun
,
and
oft-times
in
that
which
proveth
their
greatest
misery
;
for
,
she
desires
to
be
rid
of
thirst
,
and
of
pains
in
seeking
water
.
3.
It
is
the
great
fault
of
many
,
that
they
would
be
content
of
as
much
of
Christ
as
may
serve
their
base
ends
,
and
no
more
;
and
particularly
,
it
is
but
a
natural
and
carnal
desire
after
spiritual
things
,
when
they
are
sought
for
supply
of
natural
imperfections
and
wants
,
and
for
the
accomplishment
of
natural
imagined
happinesse
;
for
,
such
was
her
desire
,
Give
me
this
water
that
I
thirst
not
,
neither
come
hither
to
draw
.
Verse
16.
Jesus
saith
unto
her
,
Go
call
thy
husband
,
and
come
hither
.
17.
The
woman
answered
,
and
said
,
I
have
no
husband
:
Iesus
said
unto
her
,
Thou
hast
well
said
,
I
have
no
husband
.
18.
For
thou
hast
had
five
husbands
,
and
he
whom
thou
now
hast
is
not
thy
husband
,
in
that
saidest
thou
truly
.
At
this
fourth
speech
we
may
begin
the
second
part
of
the
conference
,
wherein
Christ
having
prevailed
,
so
little
by
his
offer
and
commendation
of
free
grace
,
doth
now
discover
her
miserie
unto
her
,
whereby
she
is
at
length
,
and
by
degrees
brought
to
know
him
.
Therefore
he
bids
her
go
call
her
husband
,
and
bring
him
with
her
,
and
she
denying
she
had
any
,
he
commends
her
ingenuity
,
and
lets
her
see
that
he
knew
her
lewdnesse
.
Whence
learn
,
1.
As
grace
is
little
known
or
esteemed
of
,
so
long
as
we
know
not
our
misery
,
so
where
the
offer
of
mercy
doth
not
perswade
,
Christ
will
discover
their
miserie
to
his
own
,
to
make
them
either
come
quickly
to
him
,
or
else
resolve
on
hell
;
for
,
therefore
after
the
former
offers
had
no
successe
,
doth
he
rip
up
her
bosome
.
2.
Christ
is
very
meek
and
tender
,
even
in
discovering
of
misery
to
men
,
so
long
as
they
are
not
incorrigible
,
and
is
willing
that
they
should
judge
and
accuse
themselves
,
that
he
may
deal
tenderly
with
them
;
therefore
doth
he
so
mildly
bid
her
,
Go
call
thy
husband
,
that
he
might
draw
a
confession
out
of
her
own
mouth
,
3.
It
is
not
every
sin
whereof
natural
men
are
guiltie
,
for
which
they
can
at
first
be
capable
of
conviction
;
for
,
every
sin
will
not
be
odious
to
every
one
in
every
condition
,
but
there
are
some
sinnes
which
only
grace
,
and
much
grace
,
and
grace
in
exercise
will
see
to
be
sinful
:
therefore
,
though
she
was
guilty
of
many
other
sins
,
yet
Christ
pitcheth
only
on
this
sin
of
grosse
filthinesse
,
as
that
which
would
be
seen
best
by
her
.
4.
It
is
not
every
●ight
of
sin
that
will
convince
the
sinner
,
but
Christ
must
put
it
home
upon
the
conscience
,
and
discover
sin
to
be
marked
by
his
all-searching
eye
,
before
it
work
upon
him
;
for
,
she
knew
her
own
condition
,
(
and
therefore
saith
,
I
have
no
husband
,
as
shifting
the
matter
whereof
she
supposed
him
to
be
ignorant
,
)
but
without
any
sense
,
till
he
rip
up
her
bosome
,
and
let
her
see
he
knew
her
.
5.
Christ
will
commend
a
small
good
under
much
drosse
;
and
particularly
,
he
accounts
of
a
true
acknowledgement
,
even
of
an
hainous
crime
,
as
a
commendable
duty
.
Therefore
doth
he
make
so
much
of
her
confession
,
Thou
hast
well
said
,
thou
saidest
truly
.
6
Christ
hath
particular
knowledge
of
what
sinnes
men
are
lying
in
,
how
hid
soever
;
and
particularly
,
he
hath
an
eye
upon
secret
uncleannesse
;
and
how
loath
soever
sinners
be
to
be
discovered
by
Christ
,
yet
where
he
pleaseth
,
and
hath
a
purpose
of
mercy
,
no
shiftings
will
hide
them
;
so
much
doth
this
large
discovery
after
her
shifting
confession
,
teach
,
Thou
hast
had
five
husbands
,
and
he
whom
thou
hast
,
is
not
thy
husband
,
7.
Such
is
the
pollution
of
our
nature
,
that
lust
will
be
insatiable
,
unlesse
grace
curb
it
;
so
much
appeareth
in
this
woman
,
who
after
so
many
marriages
doth
live
in
uncleannesse
.
Ver.
19.
The
woman
saith
unto
him
,
Sir
,
I
perceive
that
thou
art
a
Prophet
.
20.
Our
fathers
worshipped
in
this
mountain
,
and
ye
say
,
that
in
Ierusalem
is
the
place
where
men
ought
to
worship
.
The
effect
of
this
discovery
is
,
that
the
woman
is
brought
to
acknowledge
him
for
a
Prophet
,
and
therupon
propounds
to
him
the
great
question
concerning
the
place
of
publike
worship
,
betwixt
the
Samaritanes
and
the
Jewes
;
the
one
pretending
that
Mount
Gerizim
was
the
place
,
where
Sanballat
,
by
permission
of
Alexander
the
great
,
had
built
a
Temple
for
Manasseh
his
son-in-law
,
who
for
that
marriage
with
his
daughter
,
was
put
from
the
Priesthood
at
Jerusalem
;
and
the
other
pleading
for
Jerusalem
as
the
place
.
As
all
Israel
were
enjoyned
to
worship
in
the
place
which
God
should
choose
for
them
,
Deut.
12.5
,
6.
So
the
Jewes
had
particular
and
clear
warrant
,
that
after
the
rejection
of
Shiloh
,
Jerusalem
was
the
place
,
1
King
.
8.29
.
and
14.21
.
2
Kings
21.4
.
Psal.
78.67
,
68
,
69.
and
132.13
,
14.
But
the
Samaritanes
,
who
rejected
all
Scripture
,
but
Moses
writings
,
regarded
not
this
,
and
alledged
,
that
the
place
they
worshipped
on
,
was
the
mountain
of
blessing
,
Deut.
11.29
.
and
that
their
Progenitors
had
worshipped
there
of
old
,
Gen.
33.18
,
20.
for
it
was
near
to
Shechem
.
Doct.
1.
Christs
discovering
of
sin
,
and
making
the
sinner
to
be
touched
with
it
,
breeds
more
respect
and
estimation
of
him
;
for
,
now
she
thinks
more
of
him
then
formerly
.
2.
The
work
of
illumination
in
the
elect
,
may
have
weak
beginnings
at
the
first
,
and
very
apparent
high
thoughts
of
Christ
,
may
come
far
short
of
his
worth
:
for
,
in
her
to
perceive
him
a
Prophet
,
was
very
much
,
yet
far
beneath
what
he
was
,
and
what
she
knew
him
after
to
be
;
for
,
however
Christ
was
indeed
a
Prophet
in
a
superexcellent
manner
,
yet
she
as
yet
saw
nothing
in
him
above
ordinary
Prophets
.
3.
The
Lord
may
see
it
fit
to
awaken
and
convert
a
great
sinner
very
gently
at
first
;
that
so
he
may
shew
his
abundant
tender
mercy
,
that
they
may
not
be
deterred
from
closing
with
him
;
and
particularly
,
that
such
as
live
at
a
great
distance
from
ordinances
,
and
the
society
of
Gods
people
,
may
not
be
overcharged
with
difficulties
which
they
cannot
there
alone
get
through
;
so
much
appeareth
in
his
dealing
with
this
woman
of
Samaria
,
a
stranger
.
4
The
Lord
in
his
holy
Providence
hath
so
ordered
,
as
there
will
be
controversies
about
the
way
of
truth
and
his
worship
,
that
the
godly
may
be
stirred
up
to
studie
and
embrace
the
truth
more
affectionately
,
and
that
he
may
have
a
ready
plague
of
strong
delusions
and
lies
,
for
them
who
receive
not
the
truth
in
love
;
so
much
may
we
gather
from
this
controversie
betwixt
the
Jewes
and
the
Samaritanes
.
5.
It
is
a
necessary
and
commendable
duty
in
such
as
professe
the
true
God
,
not
to
be
ignorant
of
the
matters
of
Religion
,
nor
of
the
controversies
that
fall
out
about
it
;
for
,
even
this
prophane
Samaritane
had
knowledge
of
this
controversie
,
and
of
the
grounds
they
had
for
it
,
yea
,
she
knew
the
Messiah
was
to
come
,
v.
25.
6.
A
wakened
conscience
will
be
careful
to
lay
the
ground-work
of
Religion
sure
,
and
men
being
serious
about
getting
of
heaven
,
they
will
be
diligent
to
know
the
right
way
,
and
for
this
end
will
omit
no
occasion
of
getting
light
;
so
much
may
be
gathered
from
the
practice
,
that
taking
him
for
a
Prophet
,
she
propounds
that
grand
question
unto
him
,
to
get
resolution
,
rather
then
to
think
she
started
that
national
difference
,
to
shift
any
discourse
about
her
own
vilenesse
.
7.
A
wakened
conscience
is
alwayes
so
jealous
of
it self
,
and
its
way
in
matters
of
controversie
,
as
to
omit
no
mean
of
information
;
and
such
as
embrace
superstition
and
a
false
way
of
Religion
can
never
be
established
,
nor
have
sound
peace
,
as
they
will
finde
when
the
conscience
is
put
to
it
;
therefore
the
first
scruple
that
presents
it self
,
is
this
question
concerning
their
way
of
worship
.
8.
It
is
no
new
thing
to
see
Antiquity
opposed
to
Christs
own
expresse
Ordinances
:
And
Antiquity
,
and
the
practice
of
some
,
is
a
crooked
rule
to
follow
,
when
it
contradicts
the
current
of
the
Scriptures
;
yea
,
and
of
the
practice
of
such
as
are
commended
therein
;
such
was
the
Samaritanes
pretences
;
Our
fathers
worshipped
in
this
mountain
,
&c.
when
yet
God
had
appointed
another
place
,
and
the
godly
in
their
times
frequented
it
.
Verse
21.
Jesus
saith
unto
her
,
Woman
,
beleeve
me
,
the
hour
cometh
when
ye
shall
neither
in
this
mountain
,
nor
yet
at
Jerusalem
,
worship
the
Father
.
Christ
,
in
discussing
of
this
question
,
answereth
in
two
assertions
;
first
,
that
both
these
wayes
of
worship
were
to
give
place
to
a
better
:
For
,
the
time
was
approaching
,
(
at
his
death
,
and
the
honourable
burial
of
the
ceremonies
,
)
that
the
publick
and
lawful
worship
of
God
should
not
be
astricted
to
any
certain
place
,
and
so
the
Samaritane
worship
,
because
unlawful
,
and
the
Jewish
way
because
temporary
,
should
be
abolished
,
and
that
partition
wall
be
broken
down
.
Whence
learn
,
1.
It
is
great
wisdome
in
discovering
of
errours
and
false-wayes
,
so
to
point
them
out
,
as
those
who
are
misled
,
be
brought
from
them
,
not
to
another
way
not
much
better
,
but
to
the
right
way
indeed
;
Therefore
,
Christ
takes
paines
,
in
the
first
place
,
not
onely
to
draw
her
off
Samaritanisme
,
but
from
the
Jewish
way
also
which
was
to
be
abolished
,
to
Christianity
.
2.
There
was
a
time
wherein
it
was
lawful
and
ordained
that
the
publick
worship
of
God
should
be
at
one
certaine
place
,
to
wit
,
at
Jerusalem
,
and
that
under
shadowes
they
should
finde
out
Christ
;
for
,
while
he
saith
,
the
hour
cometh
,
wherein
it
shall
not
be
so
,
he
implyeth
that
before
it
was
so
,
and
that
lawfully
.
3.
God
may
lawfully
change
the
way
of
his
worship
when
he
pleaseth
,
seeing
any
thing
is
therefore
worship
and
lawful
in
it
,
onely
because
he
appointeth
it
;
Therfore
doth
Christ
foretel
the
Lords
changing
of
the
Jewish
way
of
worship
.
4.
After
Christ
coming
and
death
,
the
publick
worship
of
God
is
no
more
ascribed
to
any
certain
place
,
or
Nation
,
nor
to
be
performed
in
types
and
shadowes
,
so
much
doth
this
assertion
teach
us
,
the
hour
cometh
,
when
ye
shall
neither
in
this
mountain
,
nor
at
Jerusalem
worship
,
compared
with
verse
23.
See
1
Tim.
2.8
.
Otherwise
it
was
lawful
to
have
Gospel
worship
at
Jerusalem
,
as
the
Apostles
had
,
but
not
there
more
then
in
another
place
;
And
many
Jewes
were
Christians
,
and
worshippers
of
God
,
though
not
they
and
their
Proselytes
onely
.
This
partition-wall
began
to
be
abolished
by
Christs
doctrine
in
his
Ministry
,
and
was
quite
abolished
of
right
,
by
his
death
,
though
the
Jewes
had
an
indulgence
for
their
way
,
till
the
honourable
burial
of
the
ceremonies
in
the
destruction
of
the
Temple
,
which
was
the
publick
place
where
the
most
of
these
ceremonies
,
and
the
most
solemne
of
them
,
were
acted
and
gone
about
;
and
were
thereunto
astricted
by
divine
institution
.
5.
True
worship
,
as
it
must
have
Gods
command
,
so
it
must
be
performed
to
him
as
a
Father
,
apprehended
to
be
so
through
Christ
,
and
must
flow
from
a
silial
affection
;
Therefore
,
it
is
called
a
worshipping
the
Father
,
importing
that
interest
and
affection
which
worshippers
do
(
at
least
)
pretend
unto
.
6.
Such
is
the
power
of
Christ
accompanying
Gospel
dispensations
,
as
will
not
onely
discover
the
ill
of
contrary
wayes
,
but
actually
make
them
give
place
thereunto
;
for
,
so
much
are
we
taught
,
in
that
Christ
assures
,
not
onely
that
we
should
not
,
but
shall
not
,
so
worship
,
and
thus
have
we
seen
it
accomplished
.
7.
Men
are
ordinarily
so
rooted
in
their
opinions
and
errours
which
they
have
drunk
in
,
that
it
is
very
hard
to
drive
them
from
them
;
Therefore
,
must
Christ
presse
this
,
woman
beleeve
me
.
8.
As
the
way
of
salvation
must
be
taken
up
by
faith
,
and
not
by
sense
or
reason
;
so
Christ
is
worthy
to
be
beleeved
,
and
his
word
is
a
warrant
sufficient
for
faith
,
how
little
soever
he
be
credited
;
for
,
saith
he
,
woman
beleeve
me
.
9.
Christ
not
onely
revealeth
ground
sufficient
for
our
faith
,
but
such
is
his
tendernesse
and
respect
to
our
weall
,
that
he
will
even
entreat
for
credence
at
our
hands
,
and
be
our
supplicant
that
we
would
discharge
our
duty
,
for
our
own
good
;
Therefore
doth
he
entreat
,
woman
beleeve
me
.
Verse
22.
Ye
worship
ye
know
not
what
:
we
know
what
we
worship
:
for
salvation
is
of
the
Jewes
.
In
the
second
assertion
,
Christ
speaks
to
her
question
more
distinctly
;
and
left
from
what
he
had
said
of
the
abolishing
of
both
for
the
time
to
come
,
and
of
their
giving
place
to
that
spiritual
worship
,
she
should
gather
that
they
were
both
in
themselves
(
at
least
)
equal
;
Therefore
he
here
speaks
of
both
these
wayes
,
being
compared
each
with
other
,
and
in
respect
of
their
use
till
that
fulnesse
of
time
should
come
;
and
in
this
respect
he
condemnes
the
Samaritan
worship
,
as
being
an
ignorant
way
,
and
wanting
warrant
of
the
word
,
and
preferreth
the
Jewes
,
as
having
clear
ground
for
their
worship
,
and
it
being
pointed
out
in
the
Scriptures
as
the
way
to
heaven
and
salvation
;
The
Saviour
also
being
to
come
of
them
,
and
the
doctrine
of
salvation
,
which
was
among
them
,
being
to
go
out
from
them
into
all
the
world
;
according
to
the
Prophecie
,
Isa.
2.3
.
Whence
learn
,
1.
No
good
intentions
,
no
zeale
,
or
pretence
whatsoever
,
can
justifie
any
thing
in
Gods
worship
which
hath
not
sure
warrant
of
the
Word
,
and
is
not
gone
about
in
the
knowledge
and
faith
thereof
;
So
much
is
included
in
this
reproof
of
the
Samaritans
,
and
commendation
of
the
Jewes
,
Ye
worship
ye
know
not
what
:
we
know
what
we
worship
.
To
transgresse
this
rule
,
and
to
take
in
any
device
of
men
in
Gods
worship
,
doth
in
so
farre
make
the
true
God
an
Idol
,
as
to
imagine
him
to
be
such
a
one
as
will
accept
of
such
false
worship
.
2.
Christ
,
as
he
took
on
the
forme
of
a
servant
,
is
content
to
rank
himself
with
the
true
Church
as
a
member
,
to
teach
all
to
esteeme
highly
of
such
a
society
;
We
,
saith
he
,
know
what
we
worship
.
3.
Not
onely
is
worship
devised
by
men
not
warrantable
,
but
it
is
not
the
way
to
heaven
,
seeing
there
can
be
no
salvation
but
in
Gods
institute
way
;
And
the
case
of
these
who
follow
devised
worship
,
is
so
much
the
more
dangerous
if
they
want
also
the
doctrine
of
salvation
,
in
matters
of
faith
and
manners
;
Both
these
are
included
in
this
reason
,
for
,
salvation
is
of
the
Jewes
,
that
salvation
was
to
be
found
in
that
Church
,
their
way
of
worship
being
appointed
and
approven
of
God
,
and
the
saving
doctrine
and
oracles
of
God
concerning
faith
,
worship
and
manners
being
also
committed
to
them
,
and
among
them
.
4.
It
was
the
special
priviledge
of
the
Jewes
,
and
a
testimony
of
Gods
approving
of
them
as
his
Church
,
that
the
Saviour
of
sinners
was
to
come
of
them
,
and
the
doctrine
of
salvation
pointing
him
out
,
to
sound
from
among
them
in
all
the
earth
;
so
much
also
doth
this
reasoning
import
,
as
hath
beene
explained
.
Verse
23.
But
the
hour
cometh
,
and
now
is
,
when
the
true
worshippers
shall
worship
the
Father
in
spirit
,
and
in
truth
:
for
the
Father
seeketh
such
to
worship
him
.
24.
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
truth
.
Christ
returneth
to
enlarge
and
explain
his
first
assertion
,
and
sheweth
what
is
to
come
in
place
of
the
Jewish
worship
to
be
abolished
;
to
wit
,
that
the
time
was
even
at
hand
,
wherein
not
onely
there
should
be
no
distinction
of
place
or
Nations
,
in
the
matter
of
worship
,
but
in
place
of
carnal
and
typical
worship
,
performed
by
the
Jewes
in
one
place
,
all
true
worshippers
in
every
place
,
should
worship
in
spirit
,
and
truth
;
For
which
he
giveth
two
reasons
,
first
,
that
God
requireth
such
worship
;
secondly
,
that
this
is
most
agreeable
and
pleasing
to
his
spiritual
nature
.
As
for
these
two
properties
of
worship
,
in
spirit
and
truth
,
they
must
be
taken
in
opposition
to
the
properties
of
the
former
worship
,
and
so
they
come
to
one
in
substance
,
that
in
stead
of
external
ceremonies
,
which
are
called
carnal
,
Heb.
7.16
.
and
9.10
.
and
shadowes
,
Heb.
10.1
.
the
Lord
would
have
a
spiritual
worship
,
and
the
truth
of
what
was
represented
by
these
shadowes
,
as
Rom.
12.1
.
Heb.
13.15
,
16.
And
this
agreeth
well
with
the
reasons
subjoyned
;
for
,
however
the
Lord
did
require
,
and
was
pleased
with
these
external
formes
,
in
the
infancie
of
the
Church
;
yet
he
never
did
accept
of
them
,
save
in
so
farre
as
they
led
to
this
,
which
is
so
agreeable
to
his
nature
,
and
were
not
rested
on
by
the
worshipper
,
But
we
may
further
extend
these
properties
,
not
onely
to
the
matter
of
worship
,
but
to
the
manner
of
it
also
,
that
the
Lord
,
who
is
a
Spirit
,
doth
require
that
lawful
worship
should
be
performed
in
spirit
,
as
opposite
to
a
formal
way
of
worship
,
and
in
truth
,
as
opposite
to
hypocrisie
;
Not
that
God
did
approve
of
the
want
of
these
before
,
but
that
by
the
removal
of
these
external
rites
,
wherewith
worshippers
were
much
taken
up
,
and
which
the
best
saw
not
clearly
enough
through
,
he
was
to
discover
this
way
more
fully
,
and
make
them
more
free
to
attend
it
;
and
by
pouring
out
of
his
spirit
,
he
was
to
work
it
more
generally
.
Doctr.
1.
The
correction
and
reformation
of
the
worship
of
God
was
reserved
for
the
dayes
of
the
Gospel
;
and
to
be
brought
about
by
Christ
;
Therefore
,
saith
he
,
the
hour
cometh
,
and
now
is
,
when
this
change
shall
be
;
He
saith
,
Now
is
,
either
because
it
was
instantly
approaching
at
his
death
,
or
because
he
was
even
now
beginning
this
reformation
by
his
Ministry
.
2.
They
who
professe
themselves
worshippers
of
the
true
God
,
ought
to
performe
it
with
humble
and
affectionate
reverence
,
and
with
subjection
and
submission
to
him
,
considering
his
majesty
and
their
owne
vilenesse
;
for
,
so
much
doth
the
word
rendered
worshippers
import
,
being
a
similitude
taken
from
dogs
fawning
and
casting
themselves
down
at
their
Masters
feet
.
3.
Albeit
all
who
professe
the
true
God
,
and
are
not
avowed
Atheists
,
will
have
some
sort
of
worship
;
yet
all
of
them
will
not
be
found
true
and
approven
worshippers
,
either
for
matter
,
or
manner
;
Therefore
,
are
some
called
,
true
worshippers
,
by
way
of
distinction
from
others
.
4.
The
true
worship
of
God
under
the
Gospel
doth
not
consist
in
the
external
pomp
of
ceremonies
and
observations
,
but
is
spiritual
,
simple
and
substantial
;
for
,
they
shall
worship
the
Father
in
spirit
and
truth
,
not
in
carnal
shadowes
;
which
if
being
Gods
own
Ordinance
,
yet
did
take
up
worshippers
so
,
(
through
their
own
weaknesse
,
)
as
oft-times
to
keep
them
from
minding
this
spiritual
worship
:
how
much
more
may
it
be
expected
,
that
the
more
external
pomp
there
be
of
mens
devising
,
there
will
be
the
lesse
spiritual
truth
?
5.
It
is
not
sufficient
to
make
an
approven
worshipper
,
that
they
do
not
multiply
rites
and
ceremonies
,
but
their
worship
must
be
chiefly
inward
,
flowing
from
grace
engaging
the
heart
in
Gods
service
,
and
from
the
breathing
and
influence
of
the
spirit
;
not
resting
on
an
external
forme
of
lawful
worship
,
or
any
bodily
exercise
about
it
;
So
much
also
are
we
taught
from
this
,
that
worship
must
be
spirit
,
or
spiritual
for
the
manner
of
performance
,
as
well
as
for
its
nature
in
it self
.
6.
God
requires
also
in
a
worshipper
,
that
,
with
avoiding
of
formality
,
which
is
but
a
deceitful
hypocritical
shew
of
worship
,
he
studies
sincerity
and
streightnesse
of
heart
,
not
dealing
negligently
,
or
for
by-ends
in
Gods
service
;
for
,
worship
must
be
in
truth
.
7
It
is
the
Lords
will
and
appointment
alone
that
can
give
a
being
to
true
worship
,
and
to
this
must
all
our
reasonings
about
this
matter
be
subject
;
And
therefore
his
enjoyning
of
spiritual
,
substantial
and
sincere
worship
should
commend
it
to
his
people
;
So
much
doth
the
subjoyning
of
this
reason
,
for
the
Father
seeketh
such
to
worship
him
,
teach
.
8.
All
the
true
worship
that
God
gets
,
is
of
his
own
seeking
and
procuring
,
and
having
wrought
it
,
he
takes
pleasure
in
it
:
So
much
also
may
his
seeking
such
import
,
that
he
sent
Christ
to
make
a
conquest
of
spiritual
worshippers
,
and
seeketh
such
,
as
being
these
he
delighteth
in
.
9.
God
in
his
nature
is
a
most
pure
and
simple
substance
,
free
of
all
mixture
and
composition
,
and
infinite
in
perfections
;
and
he
is
to
be
conceived
of
spiritually
,
avoiding
all
carnal
and
grosse
conceptions
;
for
,
so
much
are
we
taught
,
God
is
a
Spirit
,
infinitely
above
Angels
or
spirits
of
men
,
who
yet
are
the
most
simple
,
pure
,
and
perfect
of
creatures
.
10.
The
right
way
of
worshipping
of
God
is
,
when
men
study
to
do
that
which
is
most
agreeable
to
his
nature
,
which
is
most
pleasing
unto
him
;
And
men
who
know
him
,
cannot
but
see
that
it
is
not
carnal
and
outward
performances
that
please
him
,
but
that
which
is
performed
in
inward
sincerity
and
real
substance
;
for
,
so
much
doth
this
second
reason
,
confirming
the
former
,
teach
,
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
spirit
and
truth
.
Verse
25.
The
woman
saith
unto
him
,
I
know
that
Messias
cometh
,
which
is
called
Christ
:
when
he
is
come
,
he
will
tell
us
all
things
.
26.
Jesus
saith
unto
her
,
I
that
speak
unto
thee
,
am
he
.
By
this
discourse
concerning
the
change
of
Religion
,
the
woman
is
brought
to
remember
of
the
Messiah's
coming
,
for
the
full
clearing
of
all
doubts
,
to
whom
,
as
appeareth
she
remits
the
controversie
;
and
Christ
doth
assure
her
that
he
is
the
same
person
.
Whence
learn
,
1.
Some
knowledge
of
the
mysteries
of
Religion
may
be
found
among
those
who
otherwise
are
very
far
ost
;
whereby
the
Lord
would
condemne
all
those
,
who
being
in
a
nearer
relation
,
do
yet
remain
grossely
ignorant
,
and
all
those
who
content
themselves
with
notional
knowledge
;
for
,
this
woman
a
Samaritane
,
not
only
knew
the
Messiah
was
promised
,
but
was
expecting
him
as
near
at
hand
,
in
regard
that
things
fore-prophecied
before
his
coming
were
accomplished
,
and
especially
that
the
Scepter
was
removed
from
Judah
;
I
know
that
the
Messiah
cometh
,
saith
she
.
2.
It
is
the
Will
of
God
that
the
Scriptures
and
truths
of
God
,
should
be
made
plain
to
the
capacity
of
all
,
and
that
men
should
not
please
themselves
with
formes
of
words
in
the
matter
of
knowledge
,
but
should
be
acquainted
with
the
thing
it self
;
therefore
,
is
the
name
Messiah
,
expounded
,
which
is
called
Christ
,
(
not
by
the
woman
,
who
understood
that
name
well
enough
,
but
by
John
)
for
the
use
of
all
Readers
,
that
they
might
know
what
was
signified
by
that
name
.
3.
Resolution
in
a
controversie
of
Religion
is
only
to
be
had
and
sought
from
Christ
,
who
is
the
infallible
resolver
of
all
who
come
to
his
light
;
the●efore
,
doth
she
remit
the
matter
to
him
.
4.
As
the
Will
of
God
concerning
Religion
and
the
way
of
salvation
,
was
not
fully
revealed
till
Christ
came
from
the
bosome
of
the
Father
;
so
Christ
came
to
be
a
teacher
of
his
Church
,
and
hath
fully
revealed
the
counsel
of
God
,
concerning
his
service
and
mans
salvation
,
so
as
there
is
no
place
for
adding
or
diminishing
:
so
much
is
imported
in
her
expectation
,
When
he
is
come
,
he
will
tell
us
all
things
,
to
wit
,
which
relate
to
this
subject
in
hand
.
5.
Christ
is
not
far
off
from
any
,
who
have
an
high
estimation
of
him
,
and
a
desire
after
him
,
how
great
soever
the
distance
seem
to
be
to
themselves
;
for
,
to
this
woman
,
so
affected
,
he
is
at
hand
,
I
am
he
.
6.
It
doth
commend
Christs
great
condescendence
,
that
he
not
only
came
into
the
world
,
but
was
pleased
to
converse
with
the
vilest
of
sinners
to
do
them
good
:
for
,
saith
he
,
I
am
he
that
speaketh
unto
thee
,
a
lewd
woman
,
and
a
scoffer
.
7.
It
commendeth
also
his
great
compassion
towards
needy
sinners
,
that
his
secret
is
with
them
,
and
that
he
will
reveal
himself
unto
them
,
when
he
lets
others
lie
in
darknesse
;
for
,
though
,
upon
wise
grounds
,
he
forbade
his
disciples
to
make
him
known
,
and
would
not
himself
answer
many
captious
and
tempting
questions
of
the
Jewes
to
this
purpose
,
yet
he
will
not
conceale
himself
from
this
Samaritane
,
now
convinced
of
her
need
of
him
.
8.
None
can
know
or
take
up
Christ
,
though
present
with
them
,
and
speaking
to
them
,
unlesse
he
reveal
himself
:
therefore
doth
this
woman
need
this
declaration
.
Verse
27.
And
upon
this
came
his
disciples
,
and
marvelled
that
he
talked
with
the
woman
:
yet
no
man
said
,
What
seekest
thou
?
or
,
Why
talkest
thou
with
her
?
28.
The
woman
then
left
her
water-pot
,
and
went
her
way
into
the
city
,
and
saith
to
the
men
,
29.
Come
,
see
a
man
which
told
me
all
things
that
ever
I
did
:
Is
not
this
the
Christ
?
30.
Then
they
went
out
of
the
city
,
and
came
unto
him
.
In
the
next
branch
of
this
part
of
the
chapter
is
recorded
;
First
,
(
in
these
verses
,
)
that
the
conference
being
broken
up
by
the
disciples
returne
,
(
who
wondred
at
their
Masters
carriage
,
and
yet
would
not
challenge
it
)
she
proveth
how
she
was
affected
with
it
,
by
forgetting
her
own
errand
,
and
going
to
invite
those
of
the
City
to
come
to
him
,
wherein
she
had
successe
.
Whence
learn
;
1.
Poor
sinners
may
meet
with
so
sweet
a
time
in
Christs
company
,
that
the
company
even
of
disciples
would
be
an
interruption
to
it
;
for
,
she
had
so
sweet
a
time
with
Christ
,
that
the
disciples
coming
puts
an
end
to
it
:
They
had
been
sent
to
buy
meat
,
v.
8.
and
now
they
returning
,
the
conference
breaks
up
,
or
at
least
shortly
after
.
2.
Providence
doth
wisely
and
graciously
order
dispensations
towards
his
people
,
so
as
they
are
not
prejudged
thereby
,
but
they
tend
to
good
;
therefore
doth
not
the
disciples
come
,
till
she
knew
him
to
be
the
Messiah
,
and
till
the
breaking
up
of
the
conference
tended
to
a
greater
good
in
sending
her
to
bring
in
more
.
3.
Christ
will
demit
himself
,
and
stoop
so
low
to
a
poor
sinner
,
as
is
marvellous
to
flesh
and
blood
;
and
there
is
more
kindnesse
,
meeknesse
and
humility
in
him
alone
,
then
in
all
his
followers
;
for
,
his
disciples
marvelled
that
he
talked
with
the
woman
,
or
,
that
he
should
take
notice
of
such
a
one
,
and
,
it
seems
,
he
was
upon
the
close
of
his
discourse
,
and
had
not
yet
ended
when
they
came
.
He
is
so
compassionate
,
as
he
needs
no
intercessors
.
4.
It
is
no
strange
thing
to
see
Christs
followers
soon
forget
themselves
,
and
,
being
advanced
by
grace
,
to
become
so
proud
as
to
despise
others
;
for
,
they
who
were
even
now
chosen
out
of
the
dust
,
marvelled
that
he
talked
with
the
woman
.
5.
Such
reverence
is
due
to
Christ
in
his
working
,
as
when
we
can
see
no
reason
for
what
he
doth
,
yet
we
are
bound
not
to
quarrel
,
but
to
suppresse
our
own
thoughts
;
for
,
so
did
they
,
yet
no
man
said
,
What
seekest
thou
?
or
,
Why
talkest
thou
with
her
?
6.
When
a
soul
hath
tasted
of
Christ
and
his
excellencie
,
other
things
will
be
little
regarded
,
which
before
were
in
great
esteem
;
for
,
so
was
it
with
this
woman
,
she
came
to
draw
water
for
her
thirst
,
and
thought
much
of
that
water
,
but
now
she
forgot
her
errand
,
and
left
her
water-pot
,
and
went
her
way
.
7.
True
grace
is
communicative
of
it selfe
,
and
knowledge
of
Christ
will
make
a
person
diligent
to
spread
his
name
,
and
particularly
,
to
these
they
have
greatest
interest
in
;
for
,
she
goeth
to
the
City
,
where
she
dwelt
,
and
saith
to
the
men
,
come
,
&c.
8.
Such
as
are
kindly
inviters
of
others
to
Christ
,
from
any
saving
knowledge
of
him
,
they
will
not
be
content
that
men
rest
on
their
report
,
but
would
have
them
taste
and
see
themselves
,
nor
will
they
be
content
to
send
others
,
but
will
go
to
share
themselves
;
Come
,
(
not
go
)
and
see
a
man
,
saith
she
.
9.
As
Christ
knoweth
all
that
men
do
,
so
his
searching
and
discovering
Word
is
a
special
mean
of
Conversion
,
and
a
sanctified
sight
of
one
sin
,
discovered
by
Christ
,
will
open
mens
eyes
to
see
more
;
therefore
,
albeit
Christ
spake
many
good
words
to
her
,
yet
this
was
the
hook
that
catched
her
,
he
told
me
all
things
that
ever
I
did
;
she
saith
,
all
things
,
either
because
that
in
one
instance
he
gave
proof
of
his
ability
so
to
do
;
or
,
because
that
discovery
represented
other
things
to
her
as
seen
by
him
.
10.
Christs
doctrine
is
then
effectual
,
and
prevaileth
,
when
himself
is
seen
in
and
by
it
;
therefore
,
subjoyneth
she
,
Is
not
this
the
Christ
?
not
as
doubting
of
it
her self
,
seeing
he
had
told
her
,
but
as
pointing
it
home
to
them
,
that
they
may
consider
of
such
an
opportunity
.
11.
Weak
instruments
,
and
such
as
have
but
small
knowledge
and
weak
faith
,
yea
,
even
women
in
their
stations
,
labouring
in
the
Gospel
,
shall
not
want
their
own
successe
,
but
may
have
powerful
effects
;
for
,
upon
this
weak
womans
invitation
,
they
went
out
of
the
City
,
and
came
unto
him
.
Verse
31.
In
the
mean
while
his
disciples
prayed
him
,
saying
,
Master
,
eate
.
32.
But
he
said
unto
them
,
I
have
meat
to
eat
that
ye
know
not
of
.
33.
Therefore
said
the
disciples
one
to
another
,
Hath
any
man
brought
him
ought
to
eat
?
34.
Jesus
saith
unto
them
,
My
meat
is
to
do
the
will
of
him
that
sent
me
,
and
to
finish
his
work
.
Secondly
,
we
have
recorded
Christs
conference
with
the
disciples
in
absence
of
the
woman
,
and
before
the
Samaritanes
came
to
him
;
tending
to
commend
the
work
of
the
Ministry
in
bringing
in
of
soules
.
And
first
,
in
his
own
practice
he
declareth
,
that
his
delight
in
that
work
entrusted
him
by
the
Father
,
took
his
minde
off
bodily
refreshment
,
even
when
he
had
need
of
it
,
and
was
more
refreshful
to
him
then
meat
or
drink
could
be
.
Whence
learn
,
1.
Christ
is
not
only
meek
toward
lost
sinners
,
but
most
indefatigable
,
yea
,
and
refreshed
,
in
seeking
their
good
,
even
to
the
forgetting
of
his
own
necessities
;
for
,
in
this
also
his
disciples
come
short
of
him
,
who
would
have
him
now
eating
of
what
they
had
bought
,
whereas
he
not
only
needs
to
be
put
in
minde
of
his
necessary
food
,
though
he
had
been
weary
and
faint
,
v.
6.
but
tells
them
,
I
have
meat
to
eat
,
and
that
delight
in
his
calling
allayed
the
sense
of
outward
necessities
.
2.
It
is
also
Christs
Prerogative
to
be
the
chief
Improver
of
time
,
and
entertainer
of
spiritual
purposes
,
whereas
others
that
are
often
and
much
in
his
company
,
may
be
,
and
too
often
are
,
very
carnal
;
for
,
albeit
it
was
necessary
that
Christ
and
his
disciples
should
have
bodily
refreshment
,
yet
the
disciples
in
this
bewray
their
own
disposition
,
which
was
yet
rude
,
in
that
when
others
are
not
with
Christ
,
to
keep
up
and
draw
out
spiritual
purposes
from
him
,
they
minde
only
meat
,
In
the
meane
while
,
when
the
woman
was
away
,
his
disciples
prayed
him
,
saying
,
Master
,
eate
;
wherein
Christ
reproves
their
temper
,
by
setting
on
foot
a
spiritual
purpose
necessary
for
them
,
and
emproves
that
short
while
of
the
womans
absence
well
.
3.
When
the
Lord
offers
an
occasion
of
doing
good
to
soules
,
(
especially
which
will
not
so
readily
occurre
at
another
time
,
)
it
should
be
followed
so
far
as
health
will
permit
,
with
the
neglect
of
any
thing
of
lesser
consequence
;
for
,
so
doth
Christ
reckon
of
this
occasion
of
doing
good
to
the
Samaritanes
,
I
have
meat
to
eat
,
it
made
him
forget
meat
,
and
was
as
meat
to
him
.
4.
The
refreshments
that
are
found
in
Gods
service
and
doing
of
his
work
,
are
but
known
to
very
few
,
yea
,
even
disciples
may
be
much
ignorant
thereof
for
a
time
,
and
do
alwayes
come
short
of
that
delight
that
Christ
found
therein
;
for
,
saith
he
,
I
have
meat
to
eate
that
ye
know
not
of
.
They
were
but
yet
rude
,
and
knew
not
this
,
at
least
under
these
termes
of
meat
,
(
as
Thomas
knew
not
Christ
under
the
name
of
a
way
,
John
14.5
,
)
nor
did
they
know
it
yet
in
experience
,
nor
could
they
reach
that
height
of
delight
Christ
found
in
it
.
5.
As
a
carnal
disposition
and
temper
is
not
soon
cured
,
even
in
disciples
;
so
this
is
a
great
impediment
to
them
in
taking
up
Christs
minde
,
while
as
they
judge
carnally
of
what
he
saith
;
for
,
so
much
doth
their
discourse
,
till
Christ
cleared
them
,
import
,
Therefore
said
the
disciples
one
to
another
,
Hath
any
man
brought
him
ought
to
eate
?
6.
Christ
is
so
careful
in
helping
his
people
,
that
their
very
necessities
are
an
invitation
to
him
,
though
they
faile
in
not
employing
him
.
Therefore
,
although
they
do
but
discourse
among
themselves
,
and
(
out
of
modesty
,
or
otherwise
)
do
not
enquire
at
him
,
yet
he
cleareth
them
.
7.
The
saving
of
lost
sinners
is
a
special
point
of
Gods
Will
,
which
he
will
have
accomplished
;
for
,
Christ
calleth
this
work
he
is
about
,
the
Will
of
him
that
sent
me
;
that
men
might
neither
look
on
God
,
as
averse
from
sinners
salvation
,
nor
on
that
work
as
uncertain
what
the
issue
of
it
will
be
.
8.
Christ
is
entrusted
by
the
Father
with
the
work
of
saving
sinners
,
and
sent
into
the
world
with
a
Commission
for
that
effect
;
therefore
doth
Christ
speak
of
himself
as
sent
of
God
,
to
performe
this
his
will
.
9.
Christ
is
entrusted
not
only
to
undertake
the
work
of
sinners
salvation
,
but
to
bring
it
to
perfection
,
as
accordingly
he
did
;
for
,
he
was
sent
to
finish
his
work
,
or
the
work
enjoyned
by
the
Father
.
And
as
he
perfected
the
work
of
Redemption
on
the
Crosse
,
John
19.30
.
and
did
faithfully
preach
these
glad
tidings
,
and
convert
soules
in
his
generation
;
so
he
stands
still
engaged
to
see
that
whole
work
perfected
.
10.
Christ
undertook
this
work
entrusted
to
him
,
not
of
necessity
,
but
willingly
,
and
went
about
it
with
more
delight
then
an
hungry
man
hath
in
meat
;
that
so
he
might
commend
his
love
to
us
;
that
he
might
teach
Ministers
to
be
delighted
in
this
work
,
1
Thess.
2.19
,
20.
and
3.8
.
Acts
20.24
.
and
that
he
might
teach
all
to
go
about
Gods
service
in
their
stations
,
as
their
delight
and
recreation
;
for
,
saith
he
,
My
meat
is
to
do
the
Will
of
him
that
sent
me
,
&c.
Verse
35.
Say
not
ye
,
there
are
yet
foure
moneths
,
and
then
cometh
harvest
?
Behold
I
say
unto
you
,
Lift
up
your
eyes
,
and
look
on
the
fields
:
for
they
are
white
already
to
harvest
.
In
the
next
place
Christ
stirs
them
up
to
the
like
affection
and
diligence
in
their
calling
,
which
he
presseth
on
them
from
several
reasons
;
The
first
is
taken
from
the
ripenesse
of
people
,
and
their
willingnesse
to
hear
(
whereof
there
was
a
present
instance
in
the
Samaritanes
that
were
coming
forth
,
)
which
therefore
was
to
be
emproved
.
Whence
learn
,
1.
As
people
may
be
sometimes
ripe
for
a
Ministry
,
as
corne
is
for
reaping
,
(
as
when
people
stock
to
Ordinances
when
they
are
offered
,
after
they
have
lien
long
in
ignorance
,
or
under
a
dead
Ministry
,
)
so
such
an
opportunity
would
not
be
neglected
by
Ministers
,
as
that
which
will
not
be
easily
recovered
;
therefore
compareth
he
the
condition
of
people
to
fields
white
already
to
harvest
,
which
is
a
season
cannot
be
neglected
without
much
damage
,
and
losse
of
the
grain
.
2.
Mens
diligence
in
their
worldly
affaires
,
foreseeing
and
preparing
for
the
opportunities
of
them
,
should
be
a
spur
to
Ministers
to
set
their
heart
upon
their
work
,
to
mark
the
case
of
their
people
,
to
long
for
a
disposition
in
them
for
embracing
the
Gospel
,
and
to
emprove
it
when
they
finde
it
in
any
measure
;
so
much
doth
this
comparison
import
,
Say
not
ye
,
that
there
are
yet
foure
moneths
,
and
then
cometh
harvest
;
Behold
,
I
say
unto
you
,
lift
up
your
eyes
,
and
look
on
the
fields
,
&c.
He
saith
foure
moneths
,
either
because
it
was
so
much
to
the
harvest
,
and
they
had
been
speaking
of
it
by
the
way
,
or
because
generally
men
minde
it
a
long
time
before
,
and
much
more
ought
they
to
take
notice
of
the
present
ripenesse
of
people
for
the
Ministry
.
Verse
36.
And
he
that
reapeth
,
receiveth
wages
,
and
gathereth
fruit
unto
life
eternal
:
that
both
he
that
soweth
,
and
he
that
reapeth
,
may
rejoyce
together
.
A
second
reason
pressing
this
duty
,
is
taken
from
the
profit
following
on
this
work
,
which
is
both
a
free
reward
in
their
own
persons
,
and
the
reward
of
being
instrumental
to
save
others
,
as
1
Tim.
4.16
.
The
effect
of
both
which
,
is
the
joint
joy
of
the
Prophets
as
Sowers
,
and
of
them
as
Reapers
,
as
is
after
explained
:
wherein
there
is
an
allusion
to
the
joy
of
Reapers
in
harvest
,
and
their
feasts
after
it
was
gathered
in
,
Isa.
9.3
.
Whence
learn
,
1.
Albeit
faithful
Ministers
deserve
nothing
at
Gods
hand
,
and
albeit
they
lie
under
much
contempt
in
the
world
,
yet
beside
what
reward
of
honourable
maintenance
is
due
for
their
encouragement
,
they
shall
not
want
an
eternal
reward
from
God
;
for
,
he
that
reapeth
,
receiveth
wages
.
2.
Albeit
such
as
are
brought
in
to
Christ
by
the
Ministrie
,
may
seem
many
times
to
be
called
to
encounter
many
stormes
;
yet
when
they
are
ripe
for
Gods
barne
,
they
shall
be
brought
unto
eternal
life
,
where
they
will
be
at
quiet
;
for
,
the
fruit
is
gathered
unto
life
eternal
.
3.
The
service
of
God
,
and
his
blessing
upon
it
,
is
reward
enough
of
it self
;
And
particularly
,
faithful
Ministers
have
a
promise
,
that
they
shall
be
blessed
with
fruit
in
their
labours
,
and
it
is
reward
enough
that
they
are
honoured
to
be
instrumental
in
the
salvation
of
any
;
for
,
it
is
a
promise
and
a
part
of
the
wages
,
he
gathereth
fruit
unto
eternal
life
.
4.
As
there
is
joy
in
heaven
at
the
Conversion
of
a
sinner
,
and
there
will
be
unspeakable
joy
at
the
perfecting
of
the
Congregation
of
the
first-born
;
so
faithful
Ministers
have
allowance
of
joy
in
the
bringing
in
of
soules
,
which
will
be
compleated
in
the
day
of
Christ
:
for
,
here
,
the
end
of
their
labour
is
to
rejoyce
.
5
Gods
allowance
of
joy
is
so
free
,
that
none
who
labour
faithfully
,
are
secluded
from
it
,
whatever
their
success
be
,
and
so
,
full
that
all
may
share
in
it
,
without
envie
at
one
anothers
happiness
and
successe
;
for
,
both
he
that
soweth
,
and
he
that
reapeth
rejoyce
together
.
Verse
37.
And
herein
is
that
saying
true
:
One
soweth
,
and
another
reapeth
.
38.
I
sent
you
to
reap
that
whereon
ye
bestowed
no
labour
:
other
men
laboured
,
and
ye
are
entred
into
their
labours
.
A
third
reason
,
(
illustrate
by
a
similitude
)
is
taken
from
the
easy
task
wherein
the
Apostles
were
now
employed
,
in
comparison
of
Moses
and
the
Prophets
before
them
;
They
had
much
paines
,
as
in
plowing
and
sowing
with
little
seen
fruit
,
but
by
this
they
had
made
the
work
more
ripe
for
the
Apostles
,
having
by
their
preaching
and
writing
to
the
Church
,
laid
a
ground
for
the
Apostles
speedy
successe
;
for
,
clearing
this
purpose
,
we
are
to
consider
,
1.
This
comparison
doth
not
chiefly
hold
in
respect
of
the
Gentiles
,
where
the
Apostles
are
said
to
plant
,
1
Cor.
3.6
.
and
to
lay
a
foundation
,
Rom.
15.20
.
See
also
2
Cor.
10.15
,
16.
(
though
in
this
also
they
had
the
advantage
of
the
Prophets
doctrine
,
delivered
to
the
Jewes
,
to
confirme
what
they
said
by
it
;
)
But
the
comparison
holds
in
respect
of
the
Church
of
Israel
,
where
the
Prophets
had
laboured
,
and
to
which
the
Apostles
first
Commission
was
,
Matth.
10.6
.
Consider
,
2.
This
Comparison
is
not
to
be
taken
as
if
the
Apostles
took
no
pains
at
all
;
but
it
is
to
be
understood
comparatively
,
that
the
Prophets
great
pains
made
them
come
better
speed
with
lesse
pains
.
Nor
is
it
to
be
understood
,
as
if
the
Prophets
reaped
or
converted
none
,
but
that
their
fruit
was
small
,
considering
their
pains
,
in
comparison
of
the
Apostles
,
who
under
the
dispensation
of
the
Gospel
,
reaped
the
fruit
of
their
paines
.
Doct.
1.
A
spiritual
minde
will
make
good
use
of
common
proverbs
,
even
in
spiritual
purposes
,
as
Christ
doth
here
.
2.
The
Lord
seeth
it
sit
in
his
deep
wisdom
,
not
to
let
all
his
servants
have
alike
difficulties
in
their
calling
,
nor
alike
successe
;
but
may
let
some
be
at
great
paines
in
preparing
for
Christ
,
and
sowing
the
precious
seed
,
who
yet
will
be
out
of
the
world
,
before
any
remarkable
fruit
of
it
appear
;
and
may
let
others
see
very
rich
fruits
of
their
labours
in
their
own
time
;
for
,
so
were
the
Prophets
Sowers
,
and
the
Apostles
Reapers
;
the
one
laboured
with
little
visible
successe
,
the
other
brought
in
many
,
sometimes
even
with
one
Sermon
.
3.
Such
as
labour
faithfully
in
the
Lords
work
,
albeit
they
have
not
much
visible
successe
,
yet
they
are
neither
disapproved
nor
uselesse
,
but
are
doing
useful
service
in
their
generation
,
and
working
to
the
hand
of
others
,
under
whom
the
fruit
of
their
labours
will
appear
;
for
,
so
the
Prophets
were
Sowers
,
and
the
Apostles
entred
into
their
labours
,
and
reaped
the
fruit
of
their
sowing
.
4.
The
more
easie
the
Lord
makes
a
Ministe●s
work
,
by
sending
him
not
to
Pagans
,
but
to
a
visible
Church
,
prepared
aforehand
by
the
faithful
labours
of
others
,
the
more
delight
should
he
have
in
going
about
it
;
so
much
doth
the
force
of
the
reason
import
;
I
sent
you
to
reap
that
whereon
you
bestowed
no
labour
,
&c.
therefore
,
ye
should
be
affected
with
your
work
.
5.
This
also
layeth
an
obligation
on
these
who
have
long
enjoyed
Ordinances
,
to
give
proof
of
their
profiting
under
former
Ministers
,
by
being
fitted
to
receive
the
Word
more
fruitfully
from
these
who
follow
after
;
so
much
also
doth
this
similitude
teach
,
that
the
Church
of
Israel
was
like
a
ripe
field
to
the
Apostles
,
as
having
been
prepared
thereto
,
as
a
manured
and
sowen
field
:
And
such
is
the
duty
of
others
.
Verse
39.
And
many
of
the
Samaritanes
of
that
City
beleeved
on
him
for
the
saying
of
the
woman
,
which
testified
,
He
told
me
all
that
ever
I
did
.
40.
So
when
the
Samaritanes
were
come
unto
him
,
they
besought
him
that
he
would
tarry
with
them
,
and
he
abode
there
two
dayes
.
41.
And
many
moe
believed
,
because
of
his
own
word
.
42.
And
said
unto
the
woman
,
Now
we
believe
,
not
because
of
thy
saying
,
for
we
have
heard
him
our selves
,
and
know
that
this
is
indeed
the
Christ
,
the
Saviour
of
the
world
.
In
the
last
branch
of
this
part
of
the
chapter
,
John
proceedeth
to
record
the
Conversion
of
more
of
the
Samaritanes
of
Sychar
;
and
for
that
end
,
he
returnes
to
prosecute
that
Narration
,
v.
29
,
30.
setting
down
,
First
,
the
cause
,
which
drew
(
at
least
)
many
of
them
to
go
out
;
which
was
their
giving
credit
to
the
womans
testimony
,
v.
39.
Next
,
their
request
to
Christ
when
they
came
to
him
,
and
his
granting
thereof
,
v.
40.
Thirdly
,
the
effect
of
his
doctrine
among
them
,
which
is
the
Conversion
of
many
more
,
who
,
belike
,
out
of
curiosity
or
otherwise
,
had
gone
out
with
the
rest
,
v.
41.
The
effect
of
which
Conversion
is
,
their
declaration
to
the
woman
,
that
their
faith
did
not
depend
on
her
testimony
,
but
on
the
sure
ground
of
his
own
instruction
,
v.
42.
which
may
also
be
safely
understood
of
them
,
who
get
some
measure
of
faith
by
her
information
,
and
were
confirmed
by
his
own
doctrine
,
but
chiefly
of
these
who
were
drawen
out
to
see
him
,
though
as
yet
they
beleeved
not
,
from
v
39.
Learn
,
1.
Very
weak
instruments
may
be
very
richly
blessed
,
when
they
employ
themselves
for
Christ
;
for
,
this
woman
prevaileth
,
not
only
to
bring
them
out
,
but
many
of
the
Samaritanes
beleeved
on
him
for
the
saying
of
the
woman
,
&c.
2.
When
one
can
say
but
little
of
Christ
,
yet
if
it
be
spoken
from
experience
and
feeling
,
it
may
be
more
persuasive
to
invite
men
to
beleeve
,
then
much
more
which
is
spoken
from
notional
knowledge
;
for
,
such
was
this
womans
testimony
of
him
,
which
was
so
successeful
;
He
told
me
all
that
ever
I
did
.
3.
As
it
is
a
commendation
to
be
easily
perswaded
to
beleeve
;
so
when
a
people
are
ripe
,
a
very
weak
mean
,
through
Gods
blessing
,
will
draw
them
in
;
for
,
these
Samaritanes
are
perswaded
by
lesse
then
many
incorrigible
Jewes
had
daily
.
4.
As
true
faith
may
be
wrought
by
degrees
,
so
Christ
hath
a
great
estimation
,
even
of
the
smallest
beginnings
of
it
;
therefore
,
he
giveth
it
the
name
of
beleeving
,
from
v.
40.
Learn
,
1.
It
is
a
good
preparation
,
where
men
are
thus
far
prevailed
with
,
as
to
draw
near
where
Christ
is
to
be
found
,
and
take
a
trial
of
him
;
for
,
the
Samaritanes
(
belike
,
moe
then
believed
)
came
to
him
,
and
this
drew
on
moe
.
2.
Christ
,
being
rightly
taken
up
,
his
company
will
be
more
desired
,
and
especially
the
weakest
degree
of
faith
will
breath
out
desires
after
its
own
confirmation
;
by
enjoying
more
of
him
;
therefore
,
they
besought
him
that
he
would
tarry
with
them
.
3.
Christ
is
very
tender
and
willing
to
grant
the
desires
of
these
who
long
for
his
company
;
Therefore
,
albeit
he
had
forbidden
his
disciples
to
go
in
the
way
of
the
Samaritans
,
Matth.
10.5
.
and
albeit
the
time
of
spreading
his
glory
to
the
world
was
not
yet
come
,
yet
for
a
preludy
of
the
calling
of
the
Gentiles
,
and
our
of
respect
to
their
need
,
he
abode
there
.
4.
As
Christ
measures
the
time
of
his
sensible
presence
according
to
his
own
purpose
,
and
his
childrens
necessity
;
so
a
very
short
while
of
his
company
is
a
great
blessing
;
Therefore
,
he
abode
there
two
dayes
,
only
,
as
being
the
Minister
of
circumcision
,
and
of
the
Jewes
,
and
yet
that
is
marked
as
a
mercie
to
them
,
whereas
many
now
think
little
that
his
Sun
stands
still
in
one
Horizon
.
From
verse
41.
Learn
,
1.
Such
as
are
not
wrought
upon
by
instruments
,
are
not
yet
desperate
if
Christ
take
them
in
hand
;
for
,
moe
beleeved
then
would
give
credit
to
the
woman
.
2.
Christ
being
found
speaking
in
and
by
his
Word
,
will
have
such
clearnesse
in
discovering
himself
,
and
such
efficacie
in
perswading
that
it
will
prevaile
with
those
that
otherwise
stand
out
;
for
,
his
own
Word
,
spoken
by
him
,
prevailed
with
them
.
3.
A
short
time
in
Christs
company
may
do
much
good
through
his
blessing
;
for
,
in
two
dayes
,
many
moe
beleeved
.
From
verse
42.
Learn
,
1.
Albeit
that
instruments
speaking
,
may
be
a
mean
to
draw
people
to
hearken
or
give
some
assent
to
truth
,
yet
it
is
Christ
himself
who
must
work
a
perswasion
,
and
faith
is
never
established
till
it
get
rooting
on
Christs
speaking
and
sealing
the
Word
by
the
Spirit
;
and
then
any
thing
men
can
say
,
cometh
short
of
what
they
finde
in
him
,
and
they
will
undervalue
mens
authority
,
when
it
comes
in
competition
with
his
;
All
this
is
imported
,
in
that
they
said
unto
the
woman
,
now
we
beleeve
,
not
because
of
thy
saying
,
for
we
have
heard
him
our selves
,
&c.
where
they
do
not
despise
her
as
an
instrument
,
but
declare
that
their
faith
is
bottomed
on
a
surer
ground
then
her
word
.
2.
The
right
knowledge
of
Christ
in
his
person
and
offices
,
and
particularly
,
that
he
is
the
Saviour
of
sinners
offered
to
all
Nations
,
is
a
notable
mean
to
draw
souls
to
rest
on
him
,
and
embrace
him
;
for
,
this
doctrine
Christ
taught
to
convert
them
,
and
this
their
faith
rests
upon
;
We
know
that
this
is
indeed
the
Christ
,
the
Saviour
of
the
world
,
and
not
of
the
Jewes
onely
.
Verse
43.
Now
after
two
dayes
he
departed
thence
,
and
went
into
Galilee
.
44.
For
Jesus
himself
testifieth
,
that
a
Prophet
hath
no
honour
in
his
owne
countrey
.
45.
Then
when
he
was
come
into
Galilee
,
the
Galileans
received
him
,
having
seen
all
the
things
that
he
did
at
Jerusalem
,
at
the
feast
:
for
they
also
went
unto
the
feast
.
Followeth
in
the
third
part
of
the
Chapter
Christs
coming
into
Galilee
,
with
his
entertainment
,
and
working
of
another
miracle
there
:
This
history
being
interrupted
,
from
verse
3.
by
the
narration
of
what
occurred
by
the
way
,
is
now
prosecuted
;
And
in
these
verses
John
relates
his
coming
thither
after
his
removal
from
Sychar
,
verse
43.
that
,
expecting
(
according
to
the
common
proverb
)
no
respect
in
his
own
City
Nazareth
,
therefore
he
went
not
thither
,
or
staid
not
there
,
verse
44.
(
but
went
to
Cana
,
as
it
is
,
verse
46
)
and
,
that
as
he
travelled
through
Galilee
toward
Cana
,
he
was
entertained
and
welcomed
by
them
who
had
been
at
Jerusalem
at
the
feast
,
and
had
seene
his
miracles
there
,
verse
45.
from
verse
43.
learn
.
It
is
the
duty
of
the
Lords
servants
closely
to
follow
their
calling
from
him
,
even
though
it
should
seeme
they
might
do
more
good
elsewhere
;
Therefore
,
notwithstanding
his
successe
in
Samaria
,
yet
after
two
dayes
he
departed
thence
,
and
went
into
Galilee
,
being
a
part
of
his
charge
as
Minister
of
the
circumcision
.
From
verse
44.
Learn
,
1.
Christ
is
a
Prophet
among
and
above
others
,
and
whatever
charge
he
lay
on
others
to
teach
his
people
,
yet
he
remains
still
the
chiefe
Teacher
himself
;
for
the
proverb
importeth
that
he
was
a
Prophet
.
2.
The
Prophets
,
or
Messengers
carrying
the
Word
of
God
,
should
have
honour
,
and
a
due
estimation
of
the
dignity
of
their
calling
and
gifts
,
testified
by
reverence
to
their
persons
,
obedience
to
their
doctrine
,
and
honourable
maintenance
,
for
,
so
much
doth
the
proverb
import
,
that
a
Prophet
should
have
honour
,
and
honour
includeth
all
those
;
Their
being
spiritual
parents
,
Rulers
,
and
Christs
Ambassadors
calleth
for
this
.
3.
It
is
an
usual
and
ordinary
fault
,
that
the
servants
of
God
are
most
disrespected
among
their
own
;
for
,
such
is
mens
naugh●inesse
by
nature
,
that
things
that
come
from
a
farre
like
them
best
,
and
that
acquaintance
with
mens
persons
,
parents
,
&c.
breeds
contempt
;
Therefore
,
Christ
met
with
this
,
and
testified
it
,
as
ordinarily
true
,
that
a
Prophet
hath
no
honour
in
his
own
countrey
.
See
Luke
4.22
.
—
29.
4.
Since
Christs
doctrine
cannot
be
in
request
,
where
the
Messengers
carrying
the
same
,
are
not
in
estimation
;
Therefore
such
as
ingrately
contemne
Ministers
,
are
justly
deprived
of
the
benefit
of
the
Ministry
;
Therefore
is
this
set
downe
as
a
reason
why
he
went
not
to
,
or
staid
not
in
Nazareth
,
but
went
to
Cana.
5.
It
is
the
duty
of
the
servants
of
God
to
arme
and
guard
themselves
against
contempt
and
disrespect
,
that
it
stumble
them
not
,
especially
after
they
have
enjoyed
better
times
;
therefore
not
onely
doth
Christ
resolve
on
it
,
but
testified
concerning
it
when
he
came
to
Galilee
,
that
his
disciples
who
had
seen
him
better
esteemed
of
among
the
Samaritans
,
might
not
mistake
.
From
verse
45.
Learn
,
1.
Distance
of
place
,
and
necessity
of
pains
,
should
not
hinder
men
from
frequenting
of
Ordinances
,
and
it
is
commendable
where
it
is
so
;
for
,
the
Galileans
also
went
unto
the
feast
.
Their
great
pains
may
condemne
them
that
are
lazie
,
and
yet
have
fewer
difficulties
.
2.
Albeit
Christ
get
no
respect
nor
welcome
in
one
place
,
yet
he
will
get
it
elsewhere
;
and
those
who
have
observed
his
dealing
best
,
will
respect
him
most
;
for
,
the
Galileans
received
him
,
having
seen
all
that
he
did
at
Jerusalem
,
&c.
3.
Every
work
of
Christ
whereof
we
see
not
present
successe
,
is
not
therefore
lost
,
but
may
have
rich
fruit
ready
to
appear
in
due
time
;
for
,
the
fruits
of
Christs
miracles
at
Jerusalem
(
which
chap.
2.23
.
are
marked
onely
in
general
,
to
have
produced
some
sort
of
faith
)
appear
more
clearly
in
Galilee
.
4.
Albeit
fairest
shews
of
good
,
founded
onely
on
the
sight
of
Christs
works
,
will
prove
but
unsound
;
yet
in
so
far
are
Christs
miracles
rightly
made
use
of
,
as
they
tend
either
to
confirme
doctrine
,
or
induce
men
to
receive
and
hear
it
,
and
to
welcome
the
Messenge●s
thereof
for
that
end
;
for
,
so
was
it
here
,
they
received
him
(
or
made
his
person
welcome
,
and
admitted
him
as
a
Teacher
among
them
)
having
seene
all
the
things
that
he
did
,
&c.
Verse
46.
So
Jesus
came
again
into
Cana
of
Galilee
,
where
he
made
the
water
wine
.
And
there
was
a
certain
noble
man
whose
son
was
sick
at
Capernaum
.
47.
When
he
heard
that
Jesus
was
come
out
of
Judea
into
Galilee
,
he
went
unto
him
,
and
besought
him
that
he
would
come
down
,
and
heal
his
son
,
for
he
was
at
the
point
of
death
.
Followeth
the
miracle
upon
the
sonne
of
a
Noble
man
,
unto
which
is
premitted
some
antecedents
and
occasions
,
as
namely
(
in
these
verses
)
the
place
where
it
was
wrought
;
the
person
on
whom
,
a
Noble
man
or
Courtiers
sonne
;
and
,
that
his
Father
hearing
of
Christs
coming
into
Galilee
,
goeth
unto
him
,
entreating
for
his
sonne
in
his
extremity
.
Whence
learn
,
1.
Where
Christ
hath
manifested
his
glory
,
and
done
good
to
any
,
there
will
be
need
of
confirmations
,
and
Christ
will
not
be
wanting
therein
,
but
will
count
it
an
homely
place
to
come
to
again
,
where
he
hath
done
a
good
work
before
;
Therefore
it
is
marked
that
he
came
again
to
Cana
of
Galilee
,
where
he
had
made
the
water
wine
.
2.
The
grace
of
God
is
free
,
and
the
Lord
hath
his
elect
and
precious
ones
,
even
of
all
ranks
;
for
,
here
,
he
gains
a
certain
Nobleman
,
or
Courtier
,
belonging
,
as
appeareth
,
to
Herod
,
to
whom
Galilee
belonged
,
Luke
23.7
.
and
it
may
be
was
that
Chuza
of
whom
Luke
8.3
.
3.
Mens
greatnesse
and
nobility
doth
not
exempt
them
or
theirs
from
common
calamities
and
crosses
;
for
,
his
son
was
sick
at
Capernaum
;
and
it
maketh
the
crosse
heavier
,
the
more
they
have
to
give
them
.
4.
Many
of
Gods
Elect
never
come
to
Christ
till
they
be
driven
by
a
crosse
;
and
particularly
sicknesse
of
children
is
one
special
mean
whereby
Christ
draweth
his
own
to
make
acquaintance
with
him
;
for
,
his
going
to
Christ
upon
this
occasion
,
imports
not
onely
that
it
was
his
duty
thus
to
respect
his
child
,
but
that
Christ
took
occasion
of
this
distemper
to
draw
him
in
to
himself
.
5.
Many
who
come
to
Christ
in
trouble
,
do
not
give
him
that
glory
by
faith
that
they
ought
,
but
are
ready
to
limit
him
to
a
certain
way
of
working
,
beyond
which
their
faith
can
see
no
probability
of
help
;
for
,
albeit
he
conceived
Christ
could
heale
his
sonne
,
yet
he
ties
his
vertue
to
his
bodily
presence
,
he
besought
that
he
would
come
down
and
heale
his
sonne
.
6.
As
great
and
pressing
need
should
stir
us
up
to
do
our
duty
;
so
it
is
an
argument
meet
to
prevaile
with
Christ
by
;
Therefore
is
it
subjoyned
,
for
he
was
at
the
point
of
death
,
as
the
reason
of
the
parents
diligence
,
and
as
the
Argument
propounded
to
Christ
.
Verse
48.
Then
said
Jesus
unto
him
,
Except
ye
see
signes
and
wonders
,
ye
will
not
beleeve
.
Christ
will
not
at
first
grant
this
request
and
work
the
miracle
,
but
first
studies
to
cure
a
more
dangerous
soul-sicknesse
in
this
man
and
others
,
that
nothing
but
outward
miracles
did
at
them
,
or
affected
them
;
For
this
was
all
the
mans
errand
to
Christ
,
and
it
seemes
to
have
been
the
common
temper
of
these
in
Galilee
who
received
him
,
verse
45.
and
of
these
in
Cana
,
verse
46.
and
therefore
he
deales
first
about
it
;
And
this
is
another
antecedent
of
the
miracle
.
Whence
learn
,
1.
It
is
a
dangerous
and
general
disease
of
men
,
not
to
affect
Christ
so
much
for
spiritual
benefits
,
as
for
his
outward
workings
,
and
not
to
ground
their
estimation
of
,
and
confidence
in
him
,
upon
his
word
,
but
on
his
works
;
for
,
such
was
the
disease
here
,
except
ye
see
signes
and
wonders
,
ye
will
not
beleeve
.
2.
Albeit
it
be
our
fault
to
be
more
affected
with
bodily
then
spiritual
wants
,
and
we
do
come
to
Christ
more
for
the
one
then
for
the
other
;
Yet
spiritual
and
soul
ills
are
greatest
,
though
lesse
felt
,
and
require
speediest
help
;
for
so
much
is
imported
in
Christs
method
of
curing
the
one
before
the
other
,
whatever
need
of
hast
there
seemed
to
be
that
he
should
cure
his
sonne
first
.
2.
The
more
common
an
ill
be
,
it
needs
the
greater
hast
in
curing
of
it
;
Therefore
Christ
falls
on
this
with
the
Nobleman
,
as
being
the
disease
not
onely
proper
to
him
,
but
common
to
those
where
he
was
,
ye
will
not
beleeve
.
4.
As
it
is
good
to
come
to
Christ
,
even
with
outward
straits
and
troubles
;
so
Christ
may
see
it
fit
to
suspend
intended
help
that
he
might
do
our
souls
good
;
and
wherever
Christ
giveth
an
outward
favour
in
mercie
,
he
doth
also
some
good
to
the
soul
with
it
;
As
here
in
this
example
is
to
be
seen
.
Verse
49.
The
Nobleman
saith
unto
him
,
Sir
,
come
down
ere
my
child
die
.
50.
Jesus
saith
unto
him
,
Go
thy
way
,
thy
sonne
liveth
.
And
the
man
beleeved
the
word
that
Jesus
had
spoken
unto
him
,
and
he
went
his
way
.
The
Nobleman
is
so
pressed
with
the
present
trouble
,
as
he
little
heeds
what
Christ
said
,
and
therefore
repeats
and
reneweth
his
suit
with
more
haste
and
diffidence
then
before
;
(
and
this
is
yet
another
occasion
and
antecedent
of
the
miracle
)
yet
Christ
granteth
his
request
,
intimating
that
the
miracle
was
already
wrought
,
though
not
in
his
way
,
yet
in
a
better
;
and
withal
,
he
cureth
his
unbelief
,
making
him
to
go
his
way
at
his
command
,
leaning
to
his
word
.
Whence
learn
,
1.
Such
is
mans
weaknesse
and
frailty
,
that
distractions
with
grief
or
fear
,
will
draw
his
minde
from
heeding
instructions
from
Christ
,
and
outward
vexations
will
draw
the
minde
from
the
thoughts
he
should
have
about
spiritual
and
better
things
;
for
,
he
is
so
taken
up
with
his
childes
case
,
that
he
took
little
notice
of
what
Christ
said
,
only
he
is
so
far
humbled
and
pressed
with
need
,
as
not
to
startle
at
a
rough
answer
.
2.
Where
there
is
pressing
need
,
and
any
spark
of
faith
,
it
maketh
a
Supplicant
importunate
,
and
that
he
will
not
give
over
,
meet
with
what
he
will
,
therefore
,
doth
he
renew
and
presse
his
suit
again
,
Sir
,
come
down
,
&c.
3.
Weaknesse
in
faith
expresseth
it selfe
in
much
haste
under
pressing
needs
;
so
much
doth
his
supplication
import
,
Sir
,
Come
down
ere
my
childe
die
.
4.
Unbelief
or
weakness
of
faith
hath
moe
base
thoughts
of
Christ
then
are
seen
at
first
,
and
the
more
it
be
exercised
,
it
will
appear
the
more
,
for
,
in
his
second
request
,
he
not
only
a
stricts
Christs
vertue
to
his
bodily
presence
,
but
limits
his
power
further
,
as
if
he
could
do
nothing
,
though
present
,
if
his
son
were
once
dead
.
Sir
,
saith
he
,
come
down
,
and
that
,
ere
my
son
die
,
both
of
which
were
a
fault
,
either
to
limit
him
to
a
way
of
working
,
or
to
limit
his
power
,
as
if
any
thing
were
too
hard
for
him
.
5.
Such
is
Christs
tendernesse
and
mercy
,
that
when
he
hath
reproved
our
faults
,
and
we
have
come
ill
speed
in
amending
them
,
yet
he
will
not
leave
us
so
,
but
will
respect
great
need
and
weak
faith
,
more
then
much
unbelief
and
ill
deserving
;
so
much
appeareth
in
his
granting
this
mans
suit
.
6.
As
Christ
may
be
answering
the
maine
of
his
peoples
desire
,
when
they
get
not
satisfaction
in
every
particular
circumstance
;
and
as
Christ
will
not
be
prescribed
unto
,
or
limited
in
the
way
of
his
working
;
so
his
refusal
to
satisfie
his
people
in
their
way
,
is
in
mercy
,
and
because
he
purposeth
to
do
better
;
so
appeareth
here
,
the
best
this
man
could
devise
was
,
that
at
Christs
coming
to
Capernaum
,
his
son
should
recover
,
but
Christ
doth
better
then
so
,
and
sheweth
it
is
done
already
,
Go
thy
way
,
thy
son
liveth
,
or
,
is
well
.
7.
Christ
hath
absolute
power
of
sickness
and
health
,
of
life
and
death
,
and
with
one
word
can
chase
away
a
deadly
disease
at
never
so
great
a
distance
,
so
much
doth
he
teach
this
Nobleman
here
,
that
being
at
Cana
he
could
chase
away
sicknesse
at
Capernaum
,
thy
son
liveth
.
8.
Christ
can
do
a
weak
believer
a
good
turne
,
and
with
that
,
amend
his
faults
also
,
and
make
his
former
reproofes
to
work
;
for
,
now
this
man
believed
the
word
that
Jesus
had
spoken
to
him
,
and
,
at
his
command
,
went
his
way
,
not
doubting
but
all
would
be
well
.
Verse
51.
And
as
he
was
now
going
down
,
his
servants
met
him
,
and
told
him
,
saying
,
Thy
sonne
liveth
.
52.
Then
enquired
he
of
them
the
houre
when
he
began
to
amend
:
and
they
said
unto
him
,
Yesterday
at
the
seventh
houre
the
fever
left
him
.
53.
So
the
father
knew
that
it
was
at
the
same
houre
,
in
the
which
Jesus
said
unto
him
,
Thy
sonne
liveth
,
and
himself
beleeved
,
and
his
whole
house
.
Followeth
the
manifestation
of
this
miracle
,
which
is
declared
to
be
wrought
in
the
former
verse
,
and
the
effects
of
it
.
The
servants
meeting
this
Nobleman
with
the
good
newes
of
his
sons
recovery
,
he
findes
,
after
a
diligent
enquiry
,
that
the
time
of
it
trysted
with
the
time
that
Christ
spake
to
him
,
whereby
he
is
confirmed
in
faith
,
and
his
family
drawn
in
to
God
with
him
.
Whence
learn
,
1.
It
is
the
duty
of
servants
,
not
only
to
be
faithful
in
their
Masters
affaires
,
but
to
be
affected
with
them
,
and
to
sympathize
with
their
condition
,
whether
it
be
sad
or
joyful
;
so
much
appeareth
in
the
practice
of
these
servants
,
who
met
their
Master
with
the
good
newes
.
2.
Good
newes
will
,
sooner
or
later
,
meet
the
man
who
beleeveth
and
resteth
on
Gods
Word
;
for
,
so
much
doth
this
Nobleman
finde
in
experience
.
3.
As
a
beleever
is
bound
to
observe
all
the
circumstances
of
Christs
working
,
that
may
confirm
●i●h
,
so
experience
and
observation
will
prove
the
truth
of
what
he
believeth
,
and
will
speak
in
the
same
termes
with
the
promise
:
for
,
this
findes
not
only
that
true
which
Christ
had
said
,
but
trying
it
to
the
uttermost
,
he
findes
the
miracle
to
have
been
wrought
that
same
time
that
Christ
spake
.
4.
Much
advantage
may
be
reaped
by
mens
communicating
their
knowledge
,
experience
and
observations
one
with
another
,
wherby
they
may
help
each
other
to
a
more
full
acknowledgement
of
Christ
;
for
,
the
servants
they
knew
the
childes
recovery
,
and
the
time
of
it
,
the
Master
knew
the
word
Christ
had
spoken
,
and
the
time
of
it
,
and
these
being
put
together
,
they
mutually
draw
other
to
know
Christ
,
and
his
power
and
good-will
.
5.
Temporal
favours
are
then
indeed
blessed
,
when
the
experience
of
Gods
goodnesse
in
them
advanceth
our
soules
good
,
and
is
a
mean
,
either
to
beget
,
or
advance
our
faith
in
Christ
;
for
,
so
is
it
here
,
he
beleeved
,
or
was
confirmed
in
what
was
begun
before
.
6.
As
Christ
brings
salvation
to
the
house
he
cometh
unto
,
and
may
do
good
to
the
soules
of
many
by
one
work
:
so
where
a
Master
of
a
family
is
brought
to
Christ
,
it
giveth
good
ground
of
hope
,
that
others
of
the
family
will
do
well
:
and
however
,
what
experience
any
one
of
a
family
,
getteth
of
Christ
,
all
the
family
are
bound
to
make
use
of
it
;
all
this
may
be
gathered
from
this
,
that
himself
beleeved
and
all
his
house
.
Verse
54.
This
is
again
the
second
miracle
that
Jesus
did
,
when
he
was
come
out
of
Judea
into
Galilee
.
John
concludeth
this
History
with
a
remark
,
that
this
miracle
was
the
second
which
he
wrought
in
Galilee
,
(
the
first
being
done
in
the
same
place
,
ch.
2.
)
and
that
he
did
it
after
he
came
from
Judea
thither
.
Whence
learn
,
1.
Christs
●●rks
,
and
particularly
,
his
more
special
manifestations
of
himself
,
ought
to
be
marked
and
kept
in
memory
:
as
here
,
Johns
practice
after
so
many
yeares
,
and
his
recommending
that
observation
to
the
Church
in
all
ages
,
teacheth
.
2.
Christ
present
works
and
manifestations
ought
not
only
to
to
affect
us
themselves
,
but
should
bring
his
former
works
to
remembrance
,
that
they
may
be
considered
and
commended
also
:
so
doth
this
miracle
call
the
former
to
remembrance
.
3.
However
men
may
study
to
bear
down
Christ
in
the
world
,
yet
it
will
be
to
no
purpose
,
for
in
one
place
or
other
he
will
be
still
reaping
fruit
,
and
manifesting
his
glory
.
Therefore
it
is
ma●ked
that
he
did
this
miracle
,
(
as
also
the
former
)
when
he
was
come
out
of
Judea
into
Galilee
,
to
shew
,
that
their
driving
him
from
thence
by
their
malicious
plottings
,
did
not
hinder
him
to
shew
forth
his
glory
elsewhere
,
nor
hinder
sinners
to
beleeve
in
him
.
CHAP.
V.
IN
this
Chapter
;
First
,
we
have
another
miracle
of
Christs
working
in
curing
an
infirme
man
in
Jerusalem
,
at
the
feast
,
and
on
the
Sabbath-day
.
to
v.
10.
Next
,
we
have
the
Jewes
quarrelling
with
the
healed
man
as
a
Sabbath-brea●er
,
and
their
plotting
of
Christs
death
,
when
they
know
him
to
be
the
Authour
of
that
work
,
to
v.
17.
Thirdly
,
Christs
Apology
for
what
he
had
done
,
v.
17.
and
for
asserting
his
equality
with
the
Father
,
in
maintaining
his
deed
:
which
he
further
proves
by
many
reasons
,
to
v.
31.
And
by
many
witnesses
,
which
were
so
clear
and
convincing
as
gave
him
just
cause
to
reprove
them
for
their
wilful
unbelief
,
from
ver.
31.
to
the
end
.
Verse
1.
AFter
this
there
was
a
feast
of
the
Jewes
,
and
Jesus
went
up
to
Hierusalem
.
Several
circumstances
are
premitted
unto
the
History
of
this
miracle
,
to
v.
8.
whereof
the
first
is
,
a
general
description
of
the
time
and
place
of
it
;
it
was
done
at
Jerusalem
,
at
a
feast
to
which
Christ
went
up
.
As
this
History
doth
not
follow
immediately
upon
the
former
,
(
though
in
general
,
it
be
said
it
was
after
this
,
)
but
several
things
intervened
;
which
John
omitteth
,
as
being
employed
,
not
so
much
to
confirme
the
same
doctrine
by
repeating
it
,
as
to
record
what
the
●est
had
omitted
:
so
this
is
the
cause
why
we
cannot
certainly
determine
what
this
feast
was
,
at
which
Christ
went
up
,
nor
is
it
much
material
for
our
use
.
Only
we
may
gather
from
this
,
1.
The
solemn
feasts
observed
by
the
Jewes
at
Gods
appointment
,
were
peculiar
and
proper
to
themselves
,
and
not
obliging
nor
belonging
to
the
Christian
Church
;
for
,
therefore
is
this
called
,
a
feast
of
the
Jewes
.
2.
Christ
was
pleased
to
subject
himself
unto
the
Law
,
not
only
moral
,
to
free
his
people
from
the
condemnation
thereof
;
but
to
the
ceremonial
Law
also
,
that
he
might
free
his
Church
from
the
yoke
thereof
,
therefore
,
Jesus
went
up
to
Jerusalem
,
in
obedience
to
the
Law
,
requiring
this
appearance
,
Exod.
34.
●3
.
3.
Opportunities
of
advancing
the
Kingdome
of
Christ
,
and
of
doing
good
in
our
station
,
ought
not
to
be
omitted
,
but
taken
hold
of
,
though
it
seem
to
tend
to
our
own
trouble
or
hazard
that
we
do
so
;
therefore
,
also
Christ
went
up
to
Jerusalem
at
the
feast
,
though
he
met
with
trouble
there
,
because
he
had
occasion
of
setting
out
his
glory
by
healing
the
man
,
and
by
preaching
in
that
solemn
Assembly
.
Verse
2.
Now
there
is
at
Hierusalem
by
the
sheep
-
market
,
a
poole
which
is
called
in
the
Hebrew
tongue
Bethesda
,
having
five
porches
.
3.
In
these
lay
a
great
multitude
of
impotent
folk
,
of
blinde
,
hall
,
withered
,
waiting
for
the
moving
of
the
water
.
4.
For
an
Angel
went
down
at
a
certain
season
into
the
poole
,
and
troubled
the
water
:
whosoever
then
first
after
the
troubling
of
the
water
stepped
in
,
was
made
whole
of
whatsoever
disease
he
had
.
The
next
thing
premitted
,
is
a
more
particular
description
of
the
place
of
this
miracle
it
was
wrought
at
the
Sheep-gate
,
(
as
the
word
may
be
read
.
)
of
which
Nehem.
3.1
.
so
called
,
because
being
near
the
Temple
,
the
sacrifices
were
brought
into
the
city
at
that
gate
;
or
,
at
the
Sheep
market
,
(
as
we
translate
the
word
)
a
place
near
that
gate
,
where
,
according
to
the
liberty
granted
by
the
Law
,
Deut.
14
24
,
25
,
26.
men
might
provide
themselves
of
sacrifices
;
though
now
the
corruption
of
men
had
brought
these
commodities
into
the
Temple
,
John
2.14
.
More
particularly
,
this
miracle
was
wrought
at
a
poole
,
which
whatever
use
it
had
of
old
,
(
it
may
be
,
among
others
,
for
washing
the
beasts
,
before
they
were
presented
,
)
was
now
honoured
with
the
Lords
presence
manifested
there
,
in
curing
the
diseases
of
all
such
as
went
into
it
,
after
an
Angels
troubling
the
waters
,
and
therefore
was
frequented
with
a
number
of
sick
persons
,
who
attended
that
signe
,
and
were
accommodated
in
five
porches
built
about
the
pool
.
The
name
of
this
pool
Bethesda
,
may
either
signifie
the
place
of
pouring
out
,
to
wit
,
of
water
,
either
into
the
pool
by
conduits
,
(
being
possibly
that
of
Hezekiah
;
2
Kings
20.20
.
)
or
out
of
it
by
pipes
,
for
several
uses
;
or
,
it
may
signifie
,
the
house
of
mercy
,
because
of
the
proofes
of
Gods
mercy
manifested
to
the
sick
there
.
As
for
the
time
of
the
beginning
or
ceasing
of
this
miracle
,
it
is
needlesse
to
search
into
it
,
seeing
Scripture
elsewhere
is
silent
about
it
,
only
it
seemeth
to
have
begun
but
of
late
among
them
.
Doct:
1.
The
place
where
these
persons
lay
,
being
a
place
of
great
concourse
,
and
from
whence
they
went
into
the
Temple
to
worship
,
doth
teach
us
,
that
it
is
a
necessary
meditation
for
men
to
have
frequent
and
serious
thoughts
of
their
own
frailty
,
that
they
may
be
humbled
,
and
may
be
stirred
up
to
presse
more
earnestly
after
God
,
in
whom
all
is
made
up
;
this
did
the
Lord
preach
by
presenting
these
sad
spectacles
to
mens
view
,
in
that
publick
place
,
as
they
went
to
the
Temple
.
2.
Hospitality
and
compassion
toward
the
afflicted
,
is
a
commendable
duty
,
and
the
pains
that
a
declining
people
put
themselves
to
in
that
kinde
,
may
stand
up
as
a
witnesse
against
others
;
for
,
though
the
Jewes
were
now
declined
,
yet
the
pool
had
five
porches
,
either
built
for
the
sick
,
or
now
converted
to
that
use
.
3.
Where
Christ
cometh
to
any
place
,
he
will
be
sure
to
give
a
special
visit
to
the
desolate
and
afflicted
,
and
to
be
at
paines
to
come
to
them
,
who
are
not
able
to
come
to
him
;
for
,
so
is
it
to
be
supposed
here
,
(
as
is
afterward
cleared
)
that
Christ
coming
to
Jerusalem
,
cometh
to
the
Poole
where
the
sick
lay
.
4.
From
this
miraculous
manifestation
of
God
in
the
Church
of
the
Jewes
,
we
may
learn
,
1.
Where
God
continueth
a
Church
,
although
the
people
be
wicked
,
yet
he
will
not
faile
to
give
some
tokens
of
his
presence
,
specially
for
the
good
and
behoof
of
his
elect
among
them
.
Therefore
when
the
Jewes
had
now
long
wanted
publick
Prophets
,
and
were
under
deep
distresse
,
the
Lord
giveth
this
miraculous
proof
of
his
presence
;
to
confirm
them
,
and
especially
the
elect
,
that
he
did
not
forget
them
;
to
establish
them
in
the
love
of
their
own
Religion
,
when
idolaters
did
prevaile
over
them
,
and
to
stir
them
up
to
expect
the
Messiah
.
2.
Incurable
diseases
and
infirmites
are
not
therefore
desperate
and
hopelesse
;
for
,
God
from
heaven
can
help
that
,
which
no
means
on
earth
can
do
good
to
;
and
it
is
his
ordinary
way
to
interpose
and
appear
,
when
matters
are
incurable
and
remedilesse
otherwise
,
so
much
are
we
taught
here
,
in
that
the
blinde
,
halt
,
withered
,
and
the
disease
whatsoever
it
was
,
was
cured
,
and
by
these
cures
on
the
body
,
the
Lord
giveth
proof
what
he
can
do
to
souls
and
inward
conditions
,
or
other
outward
lots
.
3.
Means
of
Gods
appointment
,
how
improbable
like
soever
,
should
not
be
contemned
;
every
thing
being
therefore
useful
because
God
appoints
and
blesseth
it
;
therefore
made
he
use
of
the
water
of
this
common
poole
,
and
that
when
it
was
troubled
,
(
which
it
seems
,
should
make
it
more
hurtful
)
to
be
stepped
into
;
though
,
it
seems
,
there
was
no
vertue
put
into
the
water
,
but
only
the
troubling
of
it
was
a
signe
of
Gods
presence
there
.
4.
Whatever
good
the
Lord
do
by
any
mean
,
yet
we
are
to
see
that
all
the
vertue
and
blessing
cometh
down
from
heaven
;
for
,
an
Angel
went
down
and
troubled
the
water
,
before
that
men
got
any
good
by
stepping
into
it
.
5.
It
is
the
duty
of
all
such
as
are
sensible
of
wants
or
infirmities
,
to
slock
to
appointed
meanes
,
and
take
up
their
abode
there
,
as
being
the
Lords
trysting
place
;
for
,
so
doth
the
practice
of
these
sick
persons
,
teach
;
who
abode
and
lay
in
the
porches
of
the
pool
.
6.
Much
sense
of
need
will
make
men
assiduous
and
constant
in
their
waiting
on
,
in
the
use
of
lawful
meanes
,
not
giving
over
for
delayes
and
disappointments
;
for
,
albeit
the
Angel
went
down
but
at
a
certain
season
;
and
albeit
he
only
who
stepped
first
in
,
was
healed
at
that
time
,
and
many
being
there
,
would
he
disappointed
and
prevented
by
others
,
yet
they
lay
still
waiting
.
Verse
5.
And
a
certain
man
was
there
,
which
had
an
infirmity
thirty
and
eight
yeares
.
6.
When
Jesus
saw
him
lie
,
and
knew
that
he
had
been
now
a
long
time
in
that
case
,
he
saith
unto
him
,
Wilt
thou
be
made
whole
?
7.
The
impotent
man
answered
him
,
Sir
,
I
have
no
man
when
the
water
is
troubled
to
put
me
into
the
pool
:
but
while
I
〈◊〉
coming
,
another
steppeth
down
before
me
.
The
third
thing
premitted
,
is
,
a
description
of
the
man
on
whom
the
miracle
was
wrought
.
It
is
not
declared
who
he
was
(
for
these
whom
Christ
cures
,
are
best
known
by
their
miserie
,
and
his
mercy
)
nor
yet
what
his
particular
disease
was
,
though
it
seemeth
it
hath
been
sore
,
and
kept
him
lying
,
v.
6.
only
it
is
declared
he
had
been
long
under
it
.
Unto
this
is
further
added
a
previous
conference
betwixt
Christ
and
him
;
wherein
Christ
,
being
sensible
of
his
case
,
stirreth
up
his
desire
of
cure
,
by
propounding
a
question
about
it
,
v.
6.
In
answer
to
which
,
the
man
proveth
his
desire
,
by
his
waiting
on
the
means
,
notwithstanding
he
was
helplesse
and
oft
disappointed
.
Doct.
1.
Not
only
are
men
subject
to
bodily
infirmities
,
but
it
may
please
the
Lord
for
wise
ends
,
to
let
some
spend
a
life-time
,
or
a
large
part
of
it
in
sicknesse
and
weaknesse
,
as
if
they
had
been
born
for
no
other
end
,
but
to
bear
such
a
crosse
;
for
,
this
man
had
an
infirmity
eight
and
thirty
yeares
.
See
,
Psal.
89.47
.
2.
As
it
is
the
duty
of
the
afflicted
to
wait
on
meanes
,
so
long
as
God
appoints
any
for
their
help
;
so
when
Christ
cometh
they
will
be
first
regarded
,
who
have
been
longest
and
forest
troubled
;
for
,
as
this
man
was
there
,
so
Jesus
saw
him
lie
,
and
took
notice
of
him
before
all
the
rest
.
3.
Such
as
have
been
kept
long
,
and
longer
then
others
under
trouble
,
may
be
but
reserved
for
Christs
own
hand
,
and
for
his
manifesting
his
glory
in
doing
of
them
good
;
for
,
so
much
did
this
man
finde
in
experience
.
4.
Christ
needs
no
information
to
acquaint
him
with
the
afflicteds
case
;
he
taketh
notice
of
the
measure
of
their
trouble
,
and
knoweth
its
continuance
;
for
,
he
saw
him
lie
,
through
sicknesse
and
heartlesnesse
,
having
been
so
often
disappointed
,
and
knew
that
he
had
been
now
a
long
time
in
that
case
.
5.
When
Christ
is
willing
to
manifest
himself
for
the
afflicted
,
yet
he
would
have
our
desires
after
his
help
stirred
up
,
and
not
blunted
by
any
delay
;
Therefore
,
saith
he
unto
the
man
,
wilt
thou
be
made
whole
?
not
as
doubting
of
it
,
(
for
his
desire
had
drawn
him
thither
,
and
kept
him
there
)
but
to
quicken
it
up
,
as
a
preparative
to
the
receiving
of
the
mercy
,
and
to
give
pledge
to
all
,
that
continued
desires
,
notwithstanding
all
delayes
,
will
be
satisfied
,
ere
Christ
give
over
the
afflicted
.
6.
It
is
a
real
proof
of
our
desire
of
help
under
distresses
,
when
we
are
sensible
of
our
misery
thereby
,
when
we
give
not
over
to
wait
on
in
the
use
of
means
,
and
when
we
are
afflicted
with
disappointments
in
using
them
;
for
,
thus
doth
the
man
prove
his
desire
,
in
answer
to
Christs
question
,
7.
One
may
be
in
a
very
abject
like
condition
,
and
seeme
to
be
neglected
both
of
God
and
men
,
whom
yet
the
Lord
purposeth
to
do
much
good
unto
;
And
one
may
meet
with
many
disappointments
in
the
use
of
meanes
,
who
yet
will
get
deliverance
in
a
better
and
more
comfortable
way
;
for
,
so
was
it
with
this
man
,
and
so
did
he
finde
.
8.
It
may
be
the
lot
of
the
afflicted
,
not
onely
to
be
sick
and
unable
to
help
themselves
,
but
to
be
left
destitute
without
any
to
help
them
;
which
sheweth
what
mercy
they
enjoy
,
who
have
if
it
were
but
one
to
attend
them
in
sicknesse
;
for
this
man
had
no
man
to
put
him
into
the
pool
.
9.
It
〈◊〉
a
token
that
sicknesse
,
he
plesnesse
and
disappointments
are
blessed
,
when
these
make
us
more
meek
and
humble
;
for
,
his
moan
is
such
,
meekly
doth
he
speak
of
the
inhumanity
of
these
about
him
,
and
of
others
(
who
possibly
came
there
after
him
)
their
getting
in
,
while
he
is
disappointed
.
10.
It
is
the
duty
and
commendation
of
those
in
distresse
,
never
to
quit
hope
,
nor
weary
to
wait
on
,
so
long
as
there
is
any
possibility
of
any
deliverance
by
any
lawful
means
,
albeit
they
were
ever
so
long
delayed
or
disappointed
;
for
,
so
did
this
man
,
notwitstanding
all
he
met
with
.
11.
It
is
one
great
weaknesse
,
that
our
hope
and
expectation
of
help
and
relief
goeth
no
further
then
we
see
outward
means
,
nor
can
we
conceive
what
Christ
,
power
and
goodnesse
is
ready
to
do
for
us
,
till
he
reveal
it
himself
;
for
,
this
man
hath
onely
his
eye
upon
that
known
help
,
and
by
his
regrate
to
Christ
,
insinuates
a
desire
that
he
would
shew
that
kindnesse
to
him
which
others
had
neglected
;
but
little
doth
he
dreame
of
that
which
was
in
Christs
heart
.
Ver
8.
Jesus
saith
unto
him
,
Rise
,
take
up
thy
bed
,
and
walk
.
9.
And
immediately
the
man
was
made
whole
,
and
took
up
his
bed
and
walked
:
and
on
the
same
day
was
the
Sabbath
.
Followeth
the
miracle
it self
,
wrought
by
Christs
power
,
and
at
his
command
,
making
the
sick
man
arise
,
and
carry
his
own
bed
,
and
walk
.
To
this
is
added
a
more
particular
description
of
the
time
of
this
miracle
,
that
it
was
on
the
Sabbath
;
which
occasioned
the
following
controversie
and
debate
.
Doctrine
1.
Such
is
Christs
goodnesse
and
pity
towards
his
afflicted
people
,
as
to
prevent
their
hopes
and
prayers
,
with
doing
great
things
for
them
in
their
need
;
for
,
Christ
cureth
the
man
who
neither
asked
it
from
Christ
,
nor
dreamed
he
would
do
it
.
See
.
Eph.
3.20
.
2.
All
Christs
dealing
with
his
own
in
distresse
,
endeth
in
healing
of
them
at
last
,
how
little
soever
it
seeme
to
promise
;
for
,
so
doth
his
conference
with
this
man
.
3.
Christ
is
not
tied
to
means
,
ordinary
,
or
extraordinary
,
but
can
work
without
both
when
he
pleaseth
;
and
by
his
word
of
command
can
do
greatest
things
,
and
cure
most
desperate
diseases
;
and
not
onely
command
,
but
work
that
which
he
commands
,
and
by
his
word
conveigh
vertue
and
efficacie
,
and
give
strength
to
obey
;
for
,
he
doth
not
take
the
man
to
the
pool
,
but
by
his
word
cureth
him
.
4.
Albeit
in
trouble
,
all
means
and
probabilitie
should
saile
us
,
yet
their
case
is
never
desperate
,
who
have
Christ
to
go
unto
;
So
much
also
doth
this
instance
teach
us
:
Yea
,
singular
afflictions
,
and
disappointments
under
them
,
may
end
in
a
more
eminent
and
singular
way
of
deliverance
,
as
this
man
found
:
And
,
long
delay
in
waiting
on
in
the
use
of
means
,
may
be
made
up
with
a
speedy
compleating
of
the
delivery
when
Christ
begins
;
for
in
an
instant
the
man
is
made
whole
.
5.
Christs
miracles
and
wonderful
works
upon
,
and
for
the
afflicted
,
are
so
reall
and
through
,
as
will
make
them
speak
for
themselves
,
and
they
should
be
observed
by
all
;
for
,
this
command
,
rise
,
take
up
thy
bed
,
and
walk
,
which
he
obeyed
,
importeth
that
this
cure
was
a
through
cure
,
and
that
he
would
have
the
man
satisfied
about
it
,
and
all
to
remark
it
.
6.
As
Christ
doth
his
great
works
,
that
his
glory
may
be
manifested
,
and
not
buried
;
so
a
work
appointed
by
him
for
setting
forth
of
his
glory
,
may
,
and
should
be
set
about
,
and
that
without
any
violation
of
the
Sabbath
;
Therefore
,
he
not
onely
commands
him
,
take
up
thy
bed
and
walk
,
that
the
miracle
might
be
published
,
but
alloweth
it
to
be
done
on
the
Sabbath
,
not
onely
because
he
was
Lord
of
the
Sabbath
,
and
so
might
dispence
with
the
observation
of
it
,
but
because
this
was
no
servile
work
enjoyned
for
a
worldly
end
and
commodity
,
but
a
mean
appointed
by
himself
for
setting
out
his
glory
,
and
so
was
subservient
to
the
great
end
of
the
Sabbath
.
7.
Such
things
,
within
the
compasse
of
our
calling
,
as
tend
to
the
setting
forth
of
Christs
glory
,
are
to
be
set
about
,
with
a
single
eye
and
heart
,
albeit
we
knew
others
should
stumble
and
carp
;
for
,
so
did
Christ
in
his
station
,
he
stood
not
on
the
Jewes
stumbling
in
commending
this
to
be
done
on
the
Sabbath
,
as
minding
hereby
to
hold
out
his
own
glory
in
the
miracle
,
and
in
the
following
dispute
.
Verse
10.
The
Jewes
therefore
said
unto
him
that
was
cured
,
It
is
the
Sabbath
,
It
is
not
lawful
for
thee
to
carry
thy
bed
.
11.
He
answered
them
,
He
that
made
me
whole
,
the
same
said
unto
me
,
Take
up
thy
bed
and
walk
.
12.
Th●n
asked
they
him
,
What
man
is
that
which
said
unto
thee
,
Take
up
thy
bed
and
walk
.
13.
And
he
that
was
healed
,
wist
not
who
it
was
:
for
Jesus
had
conveyed
himself
away
,
a
multitude
being
in
that
place
.
Followeth
the
second
part
of
the
Chapter
wherein
is
recorded
,
the
Jewes
opposition
to
the
man
,
before
they
knew
the
Author
of
the
miracle
,
verse
10
,
11
,
12
,
13.
and
their
malice
against
Christ
,
when
he
is
known
to
be
the
Author
of
it
,
verse
14
,
15
,
16.
In
these
verses
,
they
challenging
the
man
for
breach
of
Sabbath
,
verse
10.
he
defends
himself
by
the
warrand
he
had
gotten
from
Christ
,
verse
11.
And
when
they
desire
to
know
the
Author
of
that
warrand
,
verse
12.
he
is
not
able
to
resolve
them
,
for
Christ
had
withdrawen
himself
in
the
preasse
,
immediately
after
the
miracle
was
wrought
,
verse
13.
Whence
learn
,
1.
When
Christ
is
doing
greatest
works
,
there
will
still
be
some
who
get
no
good
of
them
,
but
will
rather
suck
poison
and
gall
out
of
them
;
for
,
this
glorious
work
meets
with
opposition
and
persecution
.
2.
It
is
the
duty
of
all
the
members
of
the
visible
Church
in
their
stations
,
and
especially
of
Magistrates
and
Ministers
,
to
see
to
the
observation
of
the
Sabbath
day
,
even
by
others
as
well
as
by
themselves
;
for
,
these
Jewes
(
who
seeme
to
have
beene
of
the
Pharisees
and
Rulers
)
their
quarrelling
a
breach
of
Sabbath
,
was
a
commendable
duty
in
it self
,
if
the
charge
had
beene
true
.
See
Exod.
20.10
.
Nehem.
13.15
.
3.
Hypocritical
and
superstitious
persons
may
pretend
to
much
zeale
for
Gods
glory
,
when
they
are
but
naught
;
for
,
say
they
,
it
is
the
Sabbath-day
,
it
is
not
lawful
for
thee
to
carry
thy
bed
,
as
pretending
to
be
zealous
for
the
Law
,
Jer.
17.21
,
22.
when
yet
they
were
but
a
naughty
crew
.
Yea
,
albeit
it
may
be
alleadged
,
that
at
first
they
knew
not
what
was
wrought
on
the
man
,
and
so
might
the
excused
in
part
,
yet
it
is
not
to
be
justified
,
that
they
condemne
so
rashly
,
before
they
examine
the
matter
:
As
it
is
usual
,
that
hypocritical
zeal
is
still
rash
and
censorious
.
4.
Divine
warrand
is
sufficient
to
guard
the
conscience
against
any
challenges
of
sin
,
and
may
justifie
that
which
otherwise
were
condemnable
;
for
,
such
is
the
mans
Apolgy
,
he
that
made
me
whole
,
the
same
said
to
me
,
take
up
thy
bed
and
walke
.
And
albeit
he
knew
not
Christ
particularly
,
verse
13.
yet
he
saw
so
much
of
his
glory
in
that
miracle
,
such
power
in
his
word
,
and
such
vertue
flowing
from
him
,
as
warranted
him
to
look
on
Christ
as
having
sufficient
authority
to
command
him
,
and
warrand
his
obedience
;
seeing
Joshua
only
an
extraordinary
man
,
was
warranted
to
command
all
Israel
to
march
about
Jericho
,
if
not
also
to
take
it
,
on
the
Sabbath
day
.
5.
Where
Christ
bestoweth
a
favour
,
or
sendeth
relief
to
the
troubled
,
in
mercie
,
it
will
leave
a
stamp
of
subjection
to
his
command
behind
it
,
and
incline
the
receiver
to
obedience
;
for
;
so
is
imported
in
this
mans
Apology
,
he
that
made
me
whole
,
said
to
me
,
take
up
thy
bed
,
and
how
can
I
decline
a
command
,
coming
from
such
a
one
?
6.
Albeit
occasion
be
offered
to
obdured
men
,
to
see
Christs
glory
in
his
working
,
yet
they
care
not
for
the
knowledge
of
it
,
but
will
rather
sleight
it
,
and
study
to
beare
him
and
it
both
down
;
So
much
doth
their
second
question
,
verse
12.
teach
;
Albeit
the
man
had
told
them
of
the
cure
,
yet
they
heed
not
that
,
but
onely
his
saying
,
take
up
thy
bed
and
walk
,
that
they
might
traduce
him
as
a
Sabbath-breaker
;
And
albeit
it
be
probable
they
knew
who
was
the
Author
of
such
a
work
,
yet
they
will
not
let
it
appear
,
but
with
contempt
,
enquire
,
What
man
is
that
which
said
unto
thee
,
take
up
thy
bed
,
&
c
?
that
they
might
brand
him
as
a
presumptuous
man
,
who
durst
as
they
judged
)
oppose
his
commands
to
Gods
Law
:
Whereas
a
due
estimation
of
the
miracle
,
might
have
led
them
to
judge
otherwise
of
his
person
and
commands
.
7.
Christs
works
and
under-takings
will
then
onely
be
rightly
constructed
and
judged
of
,
when
he
is
taken
up
in
his
person
as
God
,
and
not
man
onely
;
for
,
this
will
discover
him
to
be
above
the
Law
,
and
that
he
can
effectuate
that
which
no
man
could
;
So
much
may
we
gather
from
their
ground
of
calumnie
,
in
that
they
take
him
up
onely
as
a
man
,
what
man
is
that
,
&
c
?
8.
Christ
may
be
doing
some
good
to
them
who
have
no
distinct
and
clear
knowledge
of
him
,
it
being
one
thing
to
do
the
work
,
and
another
,
to
manifest
himself
to
be
the
worker
of
it
;
for
,
the
man
wist
not
who
it
was
,
albeit
he
was
healed
by
him
,
and
have
some
respect
to
him
.
9.
Christs
withdrawing
of
himself
,
(
which
he
might
easily
do
in
the
throng
,
and
)
which
is
subjoyned
as
a
reason
of
the
mans
ignorance
,
serveth
not
onely
to
clear
the
man
,
that
his
ignorance
was
not
through
his
neglect
,
but
further
may
teach
,
1.
No
prejudice
at
Christ
,
or
his
outward
condition
,
should
obscure
the
glory
of
his
working
;
Therefore
he
withdrew
,
that
the
outward
basenesse
of
his
person
might
not
cause
them
to
undervalue
his
working
.
2.
By
this
he
teacheth
,
how
hateful
the
seeking
after
vain-glory
is
in
his
eyes
,
for
,
by
withdrawing
,
he
shuned
the
present
applause
of
the
multitude
.
3.
By
this
practice
,
he
hath
sanctified
such
a
lot
to
his
people
,
as
when
they
are
doing
good
,
to
be
necessitated
to
withdraw
themselves
because
of
it
:
And
he
teacheth
all
,
as
not
to
flee
trials
when
called
to
them
;
so
not
to
thrust
themselves
rashly
on
them
,
but
to
wait
for
Gods
calling
;
Therefore
,
he
withdrew
to
decline
for
a
time
,
these
his
enemies
,
who
might
be
enraged
,
and
to
shun
their
furie
,
till
afterward
that
he
is
called
out
to
defend
his
owne
work
.
Verse
14.
Afterward
Jesus
findeth
him
in
the
Temple
,
and
said
unto
him
,
Behold
,
thou
art
made
whole
,
sinne
no
more
,
lest
a
worse
thing
come
unto
thee
.
15.
The
man
departed
,
and
told
the
Jews
,
that
it
was
Jesus
which
had
made
him
whole
.
16.
And
therefore
did
the
Jews
persecute
Jesus
,
and
sought
to
slay
him
,
because
he
had
done
these
things
on
the
Sabbath
day
.
Here
we
have
the
Jews
prosecuting
of
Christ
,
when
it
was
made
known
he
was
the
Authour
of
the
miracle
.
The
way
of
the
revealing
of
it
was
,
that
Christ
finding
the
man
,
doth
give
him
wholesome
directions
how
to
make
use
of
his
deliverance
,
verse
14.
and
he
doth
thankfully
publish
Christ
to
be
the
Authour
of
his
cure
,
ver.
15.
upon
which
the
Jews
do
persecute
him
,
by
traducing
him
as
a
prophaner
of
the
Sabbath
,
and
by
plotting
how
to
take
away
his
life
,
ver.
16.
from
,
ver.
14.
learn
.
1.
It
is
a
sweet
fruit
of
trouble
,
when
we
study
thankfulnesse
to
God
for
deliverance
from
it
,
by
frequenting
his
house
and
publick
worship
,
without
neglect
of
private
;
for
,
therefore
was
he
in
the
Temple
,
giving
thanks
to
God
,
as
acknowledging
,
that
though
he
knew
not
who
Christ
was
,
yet
he
had
been
Gods
instrument
to
him
;
yea
,
Christs
own
practice
,
in
being
there
,
is
a
pattern
for
our
reverencing
of
ordinances
.
2.
It
is
not
only
our
duty
,
but
our
great
happinesse
also
,
to
be
frequenting
publick
ordinances
,
as
being
the
trysting
place
of
Christs
presence
;
for
,
here
,
Jesus
found
him
in
the
Temple
,
which
was
a
benefit
he
little
expected
.
3.
Where
Christ
giveth
outward
favours
and
deliverances
in
special
love
,
he
will
give
also
spiritual
mercies
and
benefits
with
them
;
And
such
as
are
thankful
for
what
they
have
received
,
Christ
will
come
and
give
them
more
;
for
,
this
man
with
the
cure
,
gets
direction
for
his
souls
estate
,
and
that
in
the
Temple
,
where
he
came
to
blesse
God
.
4.
Such
as
have
gotten
great
mercy
and
deliverance
from
Christ
,
have
need
of
direction
how
to
guide
it
,
that
they
do
not
miscarry
under
it
;
and
even
when
they
have
some
good
beginnings
,
they
need
yet
further
upstirring
;
Therefore
doth
Christ
,
by
his
exhortation
,
prescribe
a
diet
for
this
cured
man
;
and
albeit
he
was
at
paines
to
come
to
the
Temple
to
offer
thanks
,
yet
Christ
findes
it
needfull
to
give
him
this
warning
.
5.
When
men
have
gotten
deliverance
from
outward
trouble
,
they
ought
to
take
heed
of
resting
on
it
,
neglecting
God
,
their
duty
,
and
souls
good
;
So
much
doth
this
exhortation
import
,
that
being
made
whole
,
he
should
not
think
he
had
no
more
to
do
with
God
,
nor
needed
any
'
other
thing
,
but
should
minde
his
duty
,
otherwise
God
'
could
reach
him
.
6.
Bodily
health
,
and
the
curing
of
infirmities
which
deprive
us
of
it
,
is
a
mercy
to
be
seriously
considered
,
and
which
layeth
on
a
special
obligation
to
duty
,
especially
if
we
have
been
long
under
the
infirmity
,
if
it
hath
been
sad
and
heavy
,
and
if
our
deliverance
from
it
hath
been
remarkable
:
Therefore
,
doth
Christ
begin
his
direction
with
this
;
Behold
,
thou
art
made
whole
,
that
finding
now
by
experience
,
the
reality
and
benefit
of
his
health
,
so
miraculously
wrought
after
his
long
and
sad
disease
,
he
should
be
so
affected
with
it
,
as
to
take
with
the
following
direction
.
7
,
It
is
a
special
help
for
getting
a
right
use
of
our
condition
,
to
see
trouble
and
sicknesse
flowing
from
sinne
,
as
the
sluce
to
let
it
in
;
to
see
that
Christ
knoweth
men
well
enough
,
and
what
they
are
,
though
they
take
but
little
notice
of
him
;
and
this
is
to
be
remembred
,
when
the
trouble
procured
by
sinne
,
is
over
;
for
,
while
Christ
directs
him
to
sinne
no
more
,
it
importeth
,
that
sinne
had
drawn
on
his
former
sicknesse
,
that
Christ
would
not
have
him
forgetting
this
when
the
smart
of
the
rod
was
gone
,
and
that
albeit
he
knew
not
Christ
,
yet
Christ
knew
him
,
and
what
he
had
been
.
Whether
this
man
had
drawn
on
this
sicknesse
by
some
grosse
provocation
,
I
will
not
determine
,
but
it
is
certaine
,
that
sicknesse
and
trouble
entred
in
by
sinne
,
and
that
every
one
hath
so
much
sinne
,
as
to
deserve
sharpest
plagues
here
,
and
hereafter
.
8.
It
is
not
sufficient
that
men
being
delivered
,
do
professe
their
thankfulnesse
,
or
see
their
former
guilt
,
unlesse
the
sense
thereof
,
and
of
its
bitter
fruits
,
and
of
their
deliverance
restrain
their
after
sinning
,
and
stir
them
up
to
prevent
it
for
the
future
,
and
so
be
reformed
by
Gods
dealing
;
At
least
,
(
since
they
cannot
be
sinlesse
)
they
would
watch
diligently
over
it
,
and
not
let
it
reigne
in
them
;
So
much
is
imported
in
this
direction
,
sinne
no
more
.
9.
Sinne
is
not
easily
avoided
or
shaken
off
,
but
when
men
have
smarted
for
sinne
,
and
have
been
graciously
delivered
,
and
tasted
of
Gods
mercy
,
they
may
yet
be
tempted
,
and
are
ready
to
sinne
yet
more
,
and
need
caution
to
prevent
it
.
So
much
also
doth
this
direction
and
warning
,
given
to
the
man
,
teach
us
,
sinne
no
more
.
10.
The
best
preservative
against
affliction
and
trouble
,
is
,
not
to
run
every
course
which
flesh
and
blood
may
suggest
for
avoiding
it
,
but
to
beware
of
sinne
,
which
if
it
hold
not
off
trouble
,
yet
may
assure
us
that
God
doth
correct
us
in
love
,
and
not
in
anger
;
so
much
doth
the
reason
of
this
direction
,
import
,
Sinne
no
more
,
least
a
worse
thing
come
unto
thee
.
11.
As
all
trouble
is
in
it selfe
an
evil
,
what
ever
good
God
may
bring
out
of
it
,
and
by
it
;
So
whatever
any
have
lien
under
,
God
can
easily
send
worse
;
for
,
while
he
threatens
him
with
a
worse
thing
,
it
imports
that
other
trouble
is
evill
,
though
not
all
in
alike
degree
,
and
that
God
could
send
a
worse
condition
then
thirty
eight
years
sicknesse
.
He
can
adde
to
outward
trouble
,
Lev.
26.18
,
21
,
24
,
28.
and
to
spiritual
plagues
,
Matth.
12.45
.
2
Pet.
2.20
.
He
can
send
them
both
together
in
their
extremity
,
Lam.
2.22
.
and
can
send
eternal
punishments
in
stead
of
temporal
.
12.
Such
as
continue
in
a
course
of
sinning
,
after
they
have
been
afflicted
,
and
have
been
delivered
,
and
tasted
of
Gods
favour
,
to
soul
or
body
;
do
hereby
take
a
way
to
kindle
divine
displeasures
,
and
increase
trouble
;
for
,
so
much
is
held
forth
here
,
sinne
no
more
least
a
worse
thing
come
unto
thee
.
Which
calleth
for
much
jealousie
over
what
good
things
we
seem
to
have
under
affliction
,
for
much
warinesse
,
that
we
rest
not
upon
outward
deliverance
,
and
for
much
abiding
in
Christ
,
and
keeping
of
grace
in
exercise
.
From
verse
15
,
16.
learn
.
1.
It
is
the
duty
,
and
commendable
practice
in
those
who
have
gotten
experience
of
Christs
power
and
pitie
,
to
proclaime
it
,
for
setting
forth
of
his
glory
,
and
invitation
of
others
to
come
and
partake
;
Therefore
,
the
man
departed
,
and
told
the
Jews
,
that
it
was
Jesus
which
had
made
him
whole
.
And
this
he
did
out
of
gratitude
toward
Christ
(
whom
he
knew
either
from
himselfe
,
or
others
about
him
)
and
to
invite
the
Jewes
to
make
use
of
Christ
,
if
they
had
any
such
imployment
for
him
.
2.
Sound
doctrine
meets
oft
times
with
corrupt
hearers
,
who
are
more
enraged
thereby
;
and
honest
minded
men
following
their
duty
in
singlenesse
,
may
occasion
persecution
,
and
yet
be
blamelesse
,
as
having
done
but
their
duty
,
and
given
no
just
occasion
,
and
so
are
free
of
what
followeth
;
for
,
upon
this
mans
publishing
Christ
to
be
the
Authour
of
his
cure
,
the
persecution
ariseth
,
but
without
any
fault
in
him
.
3.
The
rising
and
spreading
of
Christs
glory
,
is
an
eye
sore
to
corrupt
teachers
and
people
,
who
are
thereby
discovered
to
be
what
indeed
they
are
,
and
their
seeming
glory
obscured
;
And
persecution
is
the
ordinary
entertainment
that
Christ
,
manifesting
his
glory
,
may
look
for
at
the
hands
of
such
;
for
,
therefore
,
upon
the
report
,
did
the
Jewes
persecute
Jesus
,
by
their
reproachful
tongues
,
and
devising
how
to
take
his
life
,
either
in
a
tumult
,
or
judicially
.
4.
Such
is
the
cruelty
of
persecutors
,
that
,
if
they
had
their
will
,
nothing
but
the
death
of
those
they
oppose
,
would
satisfie
them
:
and
such
as
are
persecutors
with
the
tongue
,
and
spare
not
mens
names
,
will
also
be
ready
to
take
their
lives
,
if
opportunity
offer
,
and
they
can
get
a
pretext
for
it
;
for
,
they
sought
to
slay
him
,
upon
pretence
of
the
law
of
Sabbath-breaking
,
Numb.
15.32
,
33
,
&c.
And
this
is
marked
as
their
disposition
,
who
had
spoken
contemptibly
of
him
,
ver.
12.
and
continued
to
do
so
still
,
since
they
could
go
no
further
.
5.
Great
cruelty
against
Christ
,
may
be
masked
with
fairest
pretexts
,
even
of
zeale
for
God
and
his
commands
;
And
sufferers
are
not
to
expect
,
but
that
they
shall
be
loaden
with
calumnies
under
their
sufferings
;
for
,
they
sought
to
slay
him
,
because
he
had
done
these
things
on
the
Sabbath
day
.
As
persecutors
will
think
shame
to
publish
their
malice
and
the
causes
of
it
:
so
this
way
of
procedure
,
maketh
persecution
most
sharp
,
Joh.
16.1
,
2
,
3.
6.
What
ever
be
the
malice
,
desire
,
or
endeavours
of
wicked
men
;
yet
the
life
of
Christ
and
his
followers
is
not
in
their
hand
;
but
the
Lord
may
make
their
malice
their
own
plagues
,
and
preserve
his
people
while
he
hath
any
service
for
them
;
for
,
though
they
sought
to
slay
him
,
yet
all
their
endeavours
,
at
that
time
,
tended
only
to
their
own
trouble
.
Verse
17.
But
Jesus
answered
them
,
My
Father
worketh
hitherto
,
and
I
work
.
In
the
third
part
of
the
Chapter
we
have
Christs
Apology
for
his
working
this
cure
on
the
Sabbath
,
in
answer
either
to
their
thoughts
,
or
to
somewhat
they
expressed
to
him
,
ver.
17.
and
his
prosecution
thereof
,
upon
the
encrease
of
their
rage
,
verse
18
,
19
,
&c.
At
other
times
,
upon
the
like
occasion
we
find
him
making
Apology
for
himselfe
or
his
followers
,
by
way
of
retortion
,
as
Matth.
15.1
,
2
,
3.
Which
though
it
could
not
justifie
an
unlawfull
act
;
Yet
it
might
stop
their
mouths
,
who
maliciously
quarrelled
with
others
,
and
yet
were
more
guilty
themselves
.
Sometime
,
by
pleading
necessity
,
as
Luke
6.2
,
3.
and
14.3
,
4
,
5.
In
which
case
,
the
Sabbath
is
made
for
man
,
Mark
.
2.27
.
and
Christ
commends
his
love
,
that
when
he
gets
a
distressed
sinner
,
even
on
the
Sabbath
day
,
he
will
not
delay
their
help
till
morrow
.
Sometime
,
by
pleading
that
works
of
piety
and
charity
do
not
violate
the
Sabbath
,
Matth.
12.5
,
7.
Luk.
6.9
.
But
here
Christ
justifieth
himselfe
from
a
more
sublime
reason
,
that
he
may
take
occasion
to
set
out
the
glory
of
his
Godhead
.
And
whereas
the
weight
of
their
challenge
was
grounded
on
the
fourth
command
,
wherein
God
had
not
only
commanded
us
to
rest
on
the
Sabbath
,
but
had
by
his
own
example
,
in
resting
from
all
his
works
on
that
day
,
pressed
it
;
Therefore
,
Christ
removeth
the
mistake
,
shewing
that
the
Father
,
ever
since
the
creation
,
hath
continued
working
without
any
intermission
,
and
this
without
any
violation
of
the
Sabbath
;
and
that
himselfe
as
he
is
one
in
essence
with
the
Father
,
so
he
is
undivided
in
working
from
him
,
the
Fathers
work
and
his
being
one
;
And
therefore
his
working
on
the
Sabbath
could
not
be
chalenged
,
and
he
being
God
,
might
command
the
man
to
carry
his
bed
,
when
he
pleased
,
and
when
it
contributed
to
set
forth
his
glory
:
Whence
learn
,
Albeit
the
Lord
,
after
the
creation
of
all
things
in
six
dayes
,
did
cease
from
the
creating
of
new
kindes
of
creatures
,
Gen.
2.2
.
Yet
he
is
still
without
intermission
(
even
on
the
Sabbath
)
working
,
by
preserving
and
upholding
all
the
creatures
he
hath
made
,
without
which
they
could
not
subsist
a
moment
;
and
by
governing
and
over-ruling
of
all
things
,
how
small
contingent
,
or
casual
soever
they
be
;
for
,
my
Father
worketh
hitherto
,
which
speech
doth
not
exclude
the
time
following
,
but
sheweth
that
there
is
no
intermission
in
that
work
,
see
Act.
17.28
.
Matth.
6.26
,
30.
and
10.29
,
30.
Exod.
21.13
.
2.
Christ
the
Son
of
God
is
joyned
with
,
and
undivided
from
the
Father
,
in
working
,
and
that
not
in
one
work
alone
,
or
at
some
time
only
,
but
in
all
works
,
and
without
intermission
:
As
the
Father
created
all
things
by
him
,
so
,
with
,
and
from
the
Father
,
he
preserveth
and
governeth
all
things
;
for
,
my
Father
worketh
hitherto
,
and
I
work
,
even
the
same
workes
which
he
worketh
,
see
Heb.
1.2
,
3.
3.
God
,
and
Christ
is
God
,
is
above
all
law
which
he
hath
prescribed
to
the
creature
;
He
works
on
the
Sabbath
,
and
doth
not
violate
it
;
he
may
do
what
he
pleaseth
,
without
quarrelling
;
and
may
command
what
he
pleaseth
,
and
make
it
service
;
for
,
so
doth
the
scope
of
the
Apology
teach
,
that
Christ
,
being
undivided
from
the
Father
in
working
,
was
God
,
and
so
not
subject
to
the
Law
of
the
Sabbath
,
and
might
command
the
man
to
carry
his
bed
,
and
warrand
him
in
so
doing
.
Verse
18.
Therefore
the
Jewes
sought
the
more
to
kill
him
,
not
only
because
he
had
broken
the
Sabbath
,
but
said
also
that
God
was
his
Father
,
making
himself
equal
with
God
.
The
fruit
of
this
Apology
,
among
the
Jews
,
is
,
that
their
rage
of
persecution
is
encreased
the
more
by
it
,
and
they
thirst
the
more
for
his
life
:
And
that
because
he
not
only
had
broken
the
Sabbath
,
as
they
alledged
;
but
had
asserted
that
God
was
his
Father
in
so
peculiar
a
way
,
as
made
him
equal
with
God
.
Whence
learn
.
1.
Clear
declaration
of
truth
will
not
satisfie
wicked
and
malicious
men
,
but
the
more
Christ
and
the
light
is
held
out
to
such
,
it
is
hated
the
more
;
for
,
after
his
Apology
,
therefore
the
Jews
sought
the
more
to
kill
him
.
2.
No
vindication
,
nor
defence
of
lawfull
practices
,
will
wipe
off
the
misconstructions
of
prejudged
men
,
but
they
will
stick
by
their
prejudices
,
and
maliciously
fasten
them
upon
the
innocent
;
for
,
let
him
say
what
he
will
,
yet
he
had
broken
the
Sabbath
,
not
indeed
,
but
as
they
alledged
.
3.
Albeit
God
have
many
Sonnes
by
creation
and
adoption
,
yet
Christ
is
his
Sonne
in
a
peculiar
and
proper
way
,
by
eternal
generation
,
and
communication
of
the
same
essence
;
for
,
so
doth
the
Jews
understand
him
,
he
said
,
God
was
his
Father
,
or
his
Father
in
a
proper
and
peculiar
way
,
otherwise
they
could
not
have
quarrelled
with
him
;
and
Christ
doth
not
refute
this
.
4.
Christs
conjunction
with
his
Father
in
working
,
doth
prove
his
equality
with
the
Father
,
and
that
he
is
of
the
same
essence
,
and
doth
partake
of
the
same
omnipotency
;
for
,
so
much
do
they
soundly
gather
from
his
Apology
,
ver.
17.
that
he
made
himselfe
equal
with
God
,
neither
doth
Christ
call
them
calumniators
,
nor
clear
any
mistake
in
it
,
as
in
other
cases
he
doth
,
Joh.
21.23
.
but
cleares
and
confirmes
what
they
challenged
,
(
though
they
gathered
a
vitious
consequence
,
that
he
should
be
killed
as
a
blasphemer
;
)
and
what
they
collect
,
is
asserted
by
the
Apostle
,
Phil.
2.6
.
5.
Such
may
be
the
corruption
of
a
visible
Church
,
as
very
truth
may
be
accounted
blasphemy
,
and
a
ground
of
putting
men
to
death
;
for
,
albeit
it
be
horrid
blasphemy
for
any
creature
to
equall
it selfe
with
God
,
yet
they
were
far
wrong
,
when
they
would
slay
Christ
for
asserting
the
comfortable
and
supernatural
truth
of
his
Godhead
.
Verse
19.
Then
answered
Jesus
,
and
said
unto
them
,
Verily
,
verily
I
say
unto
you
,
The
Sonne
can
do
nothing
of
himselfe
,
but
what
he
seeth
the
Father
do
:
For
what
things
soever
he
doeth
,
these
also
doeth
the
Sonne
likewise
.
Christ
insisteth
in
his
Apology
,
to
the
end
of
the
Chapter
,
and
cleareth
and
confirmeth
that
which
offended
them
in
his
discourse
,
of
his
equality
and
conjunction
with
the
Father
,
which
doth
inferre
the
justifying
of
his
work
on
the
Sabbath
.
For
this
end
,
he
produceth
many
instances
and
arguments
of
his
equality
,
to
ver.
31.
and
then
produceth
many
witnesses
testifying
concerning
him
,
whereof
he
maketh
use
,
in
the
rest
of
the
Chapter
.
What
Christ
here
speaks
of
himselfe
,
is
to
be
understood
of
his
Godhead
,
for
divine
nature
,
though
he
mention
his
commission
to
come
into
the
world
,
ver.
23.
and
bis
becoming
man
.
ver.
27.
to
shew
that
as
he
is
man
and
Mediatour
,
that
the
Majesty
of
his
Godhead
might
not
deterre
sinners
from
coming
to
him
;
so
his
condescendence
did
take
away
none
of
his
glory
,
nor
his
equality
with
the
Father
,
as
God
.
In
proving
this
equality
.
1.
He
insists
in
general
to
prove
his
conjunction
in
operation
with
the
Father
,
which
he
had
asserted
,
ver.
17.
promising
further
and
greater
manifestations
of
it
,
ver.
19
,
20.
2.
He
produceth
particular
instances
of
this
conjunction
and
equality
,
to
ver.
31.
And
namely
.
That
he
is
equal
with
the
Father
in
quickening
the
dead
.
ver.
21.
in
the
matter
of
judgement
and
authority
,
ver.
22.
in
being
the
object
of
divine
honour
,
ver.
23.
in
giving
eternal
life
to
beleevers
on
his
word
,
ver.
24.
in
quickening
dead
souls
by
his
word
,
ver.
25.
in
having
a
fountaine
of
life
,
ver.
26.
(
which
may
be
cleared
by
his
authority
as
Mediatour
also
,
ver.
27.
)
and
in
his
power
to
be
shewed
in
the
resurrection
and
general
judgement
,
ver.
28
,
29.
all
which
is
summed
up
by
way
of
conclusion
,
ver.
30.
In
this
verse
after
a
grave
asseveration
,
we
have
two
assertions
;
in
the
first
(
which
is
negative
)
is
declared
,
that
what
the
Sonne
doth
,
he
doth
it
from
the
Father
,
and
doth
nothing
separate
or
divided
from
him
,
and
so
sheweth
that
he
doth
only
what
the
Father
doth
,
though
there
be
a
distinction
and
order
of
his
working
from
the
Father
.
In
the
second
,
(
which
is
positive
,
and
a
confirmation
of
the
former
)
is
declared
,
that
the
Sonne
doth
all
that
the
Father
doth
,
and
the
Father
doth
nothing
without
him
;
and
withall
,
that
there
is
an
unity
and
equality
of
the
working
of
the
Father
and
Sonne
,
both
in
matter
and
manner
.
Whence
learn
.
1.
As
truth
is
not
to
be
quit
and
forsaken
because
of
opposition
,
so
truth
will
lose
nothing
by
opposition
;
but
Christ
will
take
occasion
thereby
to
clear
it
more
,
and
make
it
shine
the
brighter
;
for
,
notwithstanding
their
rage
,
he
insists
to
inculcate
and
clear
this
truth
the
more
.
2.
The
mysteries
of
Religion
,
especially
concerning
God
,
and
Christ
as
God
,
and
plurality
of
persons
in
the
unity
of
essence
,
ought
to
be
spoken
of
,
heard
,
and
thought
upon
,
with
much
gravity
,
reverence
and
sobriety
;
Therefore
,
doth
he
begin
this
doctrine
with
a
grave
esseveration
,
verilie
,
verilie
.
3.
Christs
equality
and
unity
with
the
Father
,
is
a
truth
hardly
received
or
believed
by
the
hearts
of
men
,
as
being
a
mystery
above
the
reach
of
natural
reason
,
and
yet
it
is
worthy
to
be
received
,
for
setting
forth
of
his
greatnesse
,
and
the
dignity
of
his
person
;
for
grounding
our
faith
in
him
;
and
,
for
assuring
us
of
the
certaine
successe
of
his
undertakings
;
Therefore
,
also
it
is
inculcate
with
a
verelie
,
verelie
.
4.
In
takeing
up
divine
and
supernatural
mysteries
,
we
are
to
submit
unto
,
and
acquiesce
in
divine
revelation
,
what
ever
carnal
reason
suggest
to
the
contrary
;
so
much
also
doth
his
confirming
this
truth
,
and
obviating
all
objections
,
with
his
asseveration
,
teach
us
.
5.
As
the
Father
and
Sonne
are
one
in
nature
and
essence
,
so
are
they
undivided
and
inseparable
in
operation
and
working
,
and
the
Sonne
worketh
only
what
the
Father
worketh
;
for
,
the
Sonne
can
do
nothing
of
himselfe
,
(
or
seperate
from
the
Father
)
but
what
the
Father
doth
;
and
that
he
cannot
work
otherwise
,
but
in
conjunction
with
the
Father
,
doth
not
argue
any
impotency
in
him
,
but
his
strait
union
with
the
Father
.
6.
Albeit
the
Father
and
Sonne
be
one
in
essence
and
operation
,
yet
are
they
distinct
persons
,
and
there
is
an
order
of
subsistence
and
operation
to
be
observed
betwixt
the
Father
and
the
Sonne
;
So
much
are
we
taught
,
in
that
the
one
is
the
Sonne
,
the
other
;
the
Father
,
and
so
distinct
each
from
other
,
and
in
that
the
Sonne
doth
nothing
of
himselfe
,
which
doth
not
seclude
Christs
own
proper
power
as
God
,
but
holds
out
(
beside
his
conjunction
with
the
Father
)
that
in
order
of
working
,
he
worketh
from
the
Father
;
And
it
is
yet
further
confirmed
,
in
that
he
doth
what
he
seeth
the
Father
do
;
Which
seeing
,
(
as
that
shewing
also
ver.
20.
)
though
it
be
an
expression
fitted
to
our
capacity
,
and
borrowed
from
among
men
,
who
shew
their
children
their
skill
by
acting
and
practising
thereof
before
them
,
that
they
may
imitate
it
;
Yet
it
is
not
to
be
understood
,
as
if
Christs
work
were
posterior
to
the
Fathers
work
,
and
done
in
imitation
of
his
,
as
is
after
cleared
:
But
it
points
out
that
unspeakable
communication
,
whereby
the
Father
communicates
unto
the
Sonne
his
nature
,
will
,
wisdome
and
power
,
and
so
the
Sonne
in
order
of
subsistence
is
from
the
Father
;
and
points
out
also
,
that
the
Sonne
knoweth
the
Fathers
working
,
because
he
works
the
same
work
with
him
,
and
from
him
.
7.
The
Sonne
is
not
only
joint
with
his
Father
in
working
,
or
execution
of
his
purposes
,
but
is
upon
all
his
counsels
also
,
and
perfectly
understandeth
all
his
purposes
;
So
much
also
may
be
gathered
from
his
seeing
what
the
Father
doth
,
and
the
Fathers
shewing
,
ver.
20.
importing
that
he
is
conscious
to
all
his
Fathers
counsel
and
working
,
as
having
the
same
wisedome
communicate
from
the
Father
to
him
.
8.
Christs
workes
are
not
only
like
unto
the
Fathers
,
but
the
same
in
substance
,
as
flowing
from
one
and
the
same
essence
and
power
;
for
,
what
he
doth
,
these
things
also
doth
the
Sonne
.
9.
Christ
,
in
working
with
the
Father
,
acts
not
as
an
instrument
subordinate
,
but
as
there
is
an
unity
in
the
work
,
so
also
in
the
manner
of
it
,
by
the
same
power
,
wisdome
,
liberty
,
authority
,
&c.
the
order
of
operation
being
observed
;
for
,
these
things
also
doth
the
Son
likewise
,
or
,
in
like
manner
.
10.
Christ
is
joint
with
the
Father
,
not
in
one
or
some
only
of
his
workes
,
but
in
all
that
he
doth
,
for
,
whatsoever
things
he
doth
,
these
doth
the
Sonne
likewise
.
11.
It
is
comfortable
to
the
Church
to
be
much
in
studying
Christs
excellency
,
to
look
on
his
working
as
the
work
of
God
,
who
can
effectuate
what
he
will
,
and
that
the
works
which
he
works
,
they
are
the
works
of
the
Father
also
,
and
to
see
him
on
all
the
Fathers
counsels
and
undertakings
;
whereby
beleevers
may
see
nothing
contrived
from
all
eternity
,
or
acted
within
time
,
but
what
he
,
who
is
their
Head
and
Mediatour
also
,
hath
an
hand
in
;
So
much
may
be
gathered
from
this
doctrine
,
whereby
he
sets
out
his
own
glory
for
our
use
.
Verse
20.
For
the
Father
loveth
the
Sonne
,
and
sheweth
him
all
things
that
himselfe
doth
:
and
he
will
shew
him
greater
workes
then
these
,
that
ye
may
marvaile
.
This
unity
,
and
equality
in
operation
,
betwixt
the
Father
and
the
Sonne
,
is
againe
repeated
,
confirmed
and
amplified
,
from
several
considerations
.
1.
That
this
unity
floweth
from
,
and
is
conjoined
with
the
Fathers
special
love
to
the
Sonne
.
2.
That
this
communication
,
of
counsell
,
and
power
in
operation
,
is
universal
,
as
he
communicates
his
whole
essence
,
and
3.
He
promiseth
more
ample
proofes
of
this
equality
,
then
they
had
seen
in
the
late
cure
,
though
they
should
make
but
little
good
use
of
it
.
This
promise
,
of
more
ample
proofes
of
his
equality
with
the
Father
,
though
it
be
verified
in
all
the
following
instances
,
to
which
this
is
a
transition
;
Yet
as
to
them
,
it
is
to
be
understood
specially
of
his
great
miracles
wrought
afterward
,
of
,
opening
the
eyes
of
the
blind
,
raising
the
dead
,
&c.
Whence
learn
.
1.
There
is
true
love
betwixt
the
Father
and
the
Sonne
,
accompanying
their
communion
in
essence
and
operation
;
And
Christ
is
beloved
of
the
Father
,
in
a
special
manner
,
not
only
as
Mediator
and
man
,
by
vertue
of
the
personal
union
,
but
as
God
,
he
is
the
object
of
his
eternal
love
,
as
being
the
substantial
image
of
himselfe
,
and
the
splendor
and
brightnesse
of
his
glory
;
for
,
the
Father
loveth
the
Sonne
,
and
sheweth
him
,
&c.
See
Prov.
8.30
.
And
it
teacheth
us
to
tryst
with
the
Fathers
love
,
by
coming
to
the
Sonne
,
to
be
assured
of
it
in
him
;
and
as
Christ
is
beloved
,
and
therefore
gets
the
Fathers
counsels
,
so
by
studying
to
be
beloved
of
God
,
we
are
sure
to
get
his
minde
and
secrets
,
in
so
far
as
is
for
our
good
,
Joh.
15.15
.
2.
As
the
Father
and
the
Sonne
are
alsufficiently
blessed
in
themselves
with
the
holy
Spirit
,
loving
and
delighting
in
one
another
,
without
needing
of
the
creature
:
So
it
commends
Gods
love
to
sinners
,
that
he
would
send
the
beloved
Sonne
of
his
bosome
to
them
,
and
Christs
love
,
who
would
come
out
of
the
Fathers
bosome
,
who
would
have
his
delights
among
the
sonnes
of
men
also
,
and
would
purchase
to
himselfe
love
,
and
an
object
of
love
from
among
them
;
And
it
should
teach
all
to
love
him
who
is
the
Fathers
beloved
,
and
in
whom
others
are
beloved
:
So
much
further
may
be
gathered
from
this
,
the
Father
loveth
the
Sonne
.
3.
Gods
love
is
communicative
,
and
will
manifest
it selfe
in
effects
,
according
to
the
capacity
of
the
party
beloved
;
so
much
appeareth
in
that
unspeakable
love
of
the
Father
to
the
Sonne
,
the
Father
loveth
the
Sonne
,
and
sheweth
him
all
things
,
&c.
or
,
communicateth
his
nature
,
wisdom
,
and
power
for
operation
with
him
;
which
is
expressed
in
termes
taken
from
among
men
,
because
of
our
weaknesse
,
and
ought
to
be
spiritually
taken
up
,
and
not
carnally
conceived
of
;
And
therefore
also
these
termes
of
the
Fathers
shewing
,
and
the
Sonnes
seeing
,
are
made
use
of
,
to
prevent
all
carnal
and
grosse
conceptions
of
this
inexpressible
communication
from
the
Father
,
and
participation
by
the
Sonne
.
4.
Christ
,
as
he
is
,
and
knoweth
,
and
worketh
from
the
Father
,
so
he
is
not
posterior
,
but
coeternal
with
him
in
his
nature
and
attributes
,
and
worketh
in
the
same
time
with
him
;
for
,
he
sheweth
him
,
not
what
he
hath
done
,
but
what
he
doth
,
as
being
joynt
with
him
in
counsel
and
working
,
and
at
all
times
,
and
consequently
,
in
his
being
also
.
5.
It
is
a
point
to
be
much
and
often
studied
,
that
the
glory
not
onely
of
the
Father
,
but
of
Christ
,
as
God
,
shineth
in
all
the
Fathers
works
,
that
so
we
may
adore
the
infinite
glory
of
our
Head
,
and
may
see
him
in
all
that
is
done
in
the
world
;
Therefore
,
is
it
again
inculcate
,
that
the
Father
sheweth
him
all
things
that
himself
doth
.
6
Christs
omnipotency
,
working
from
the
Father
,
is
infinite
,
and
when
great
things
are
done
by
him
,
it
cometh
farre
short
of
what
omnipotencie
can
do
,
and
will
do
as
need
requires
;
for
,
he
will
shew
him
,
(
or
communicate
with
him
in
,
and
he
,
from
the
Father
,
will
work
before
your
eyes
)
greater
things
then
these
.
7.
Albeit
Christs
works
do
speak
his
praise
,
and
his
own
will
get
good
of
them
,
and
glorifie
him
for
them
;
Yet
most
part
of
men
(
and
especially
hardened
enemies
)
will
reap
no
saving
benefit
by
them
;
Christ
may
convince
them
of
his
glory
in
his
works
,
may
dash
their
unbelief
,
and
make
them
wonder
;
but
they
go
no
further
then
stupid
astonishment
;
for
;
he
will
shew
him
greater
works
,
that
ye
may
marvel
.
He
speaks
of
their
wondring
,
as
the
Fathers
end
,
and
his
,
in
these
works
,
as
to
them
,
because
it
is
indeed
his
glory
to
convince
them
so
farre
,
and
put
them
to
silence
;
and
withal
,
it
is
his
righteous
judgment
,
to
give
them
up
,
to
reap
no
more
fruit
by
his
working
.
Verse
21.
For
as
the
Father
raiseth
up
the
dead
,
and
quickeneth
them
:
even
so
the
Sonne
quickeneth
whom
he
will
.
Christ
produceth
several
instances
and
proofs
of
his
conjunction
and
equality
with
the
Father
,
which
are
greater
then
that
of
the
cure
wrought
on
the
man
.
Whereof
the
first
is
the
quickening
of
the
dead
,
and
raising
them
up
,
wherein
he
worketh
as
the
Father
worketh
;
Not
that
he
quickeneth
some
and
the
Father
others
,
but
that
he
is
joynt
with
the
Father
in
these
works
,
and
equal
with
him
in
doing
them
,
working
even
so
,
as
the
Father
worketh
them
;
not
as
an
instrument
,
but
whom
he
will
,
that
is
,
as
a
principal
agent
,
by
the
same
authority
,
and
absolute
freedome
of
will
,
with
the
Father
.
This
quickening
and
raising
may
very
safely
be
understood
both
of
quickening
these
who
are
dead
in
sinne
,
and
of
raising
up
of
all
at
the
last
day
,
of
both
which
he
speaks
more
distinctly
,
verse
25
,
28.
not
excluding
also
his
miraculous
quickening
and
raising
up
of
particular
persons
,
(
such
as
Lazarus
,
&c.
)
as
a
proof
of
what
he
had
foretold
to
the
Jewes
,
verse
20.
Nor
is
this
conjunction
of
the
Father
and
Sonne
in
this
work
to
be
understood
,
as
excluding
the
Holy
Ghost
,
who
works
from
the
Father
and
the
Sonne
,
in
this
operation
,
Rom.
8.11
.
1
Cor.
12.10
,
11.
But
Christ
here
speaks
to
the
present
point
in
controversie
,
which
the
Jewes
denied
,
Doctrine
1.
Quickening
and
raising
of
the
dead
,
whether
bodily
or
spiritually
,
is
an
act
of
omnipotencie
,
and
proper
to
God
onely
;
Therefore
doth
Christ
set
it
out
as
his
Fathers
prerogative
,
and
his
,
as
equal
with
him
,
to
raise
up
the
dead
and
quicken
them
.
See
Deut.
32.39
.
1
Sam.
2.6
.
Psal.
68.20
.
2.
As
Christs
power
to
quicken
the
dead
,
is
a
proof
of
his
equality
with
the
Father
,
and
sheweth
the
infinitenesse
of
the
power
communicated
from
the
Father
to
him
:
So
this
proof
of
his
Godhead
,
and
of
the
Fathers
also
,
doth
give
to
them
who
come
to
God
through
him
,
sufficient
ground
of
confidence
in
lesser
difficulties
;
may
establish
their
hearts
,
when
nothing
but
omnipotencie
can
effectuate
what
they
need
,
and
is
promised
to
them
;
and
,
may
give
these
who
have
found
his
quickening
vertue
,
confidence
in
coming
to
him
,
to
recover
their
decayed
spiritual
condition
:
so
much
may
faith
gather
from
this
,
as
the
Father
raiseth
up
the
dead
,
and
quickeneth
them
,
so
the
Sonne
quickeneth
.
See
Rom.
4.17
3.
Christ
in
his
working
,
is
absolute
,
sovereigne
and
independent
,
as
the
Father
is
,
for
,
he
quickeneth
whom
he
will
,
and
hath
the
dispensation
of
his
power
absolutely
in
his
own
hand
:
Which
as
it
is
verified
in
spiritual
renovation
,
and
in
miraculous
raising
up
of
some
,
so
in
all
his
actions
,
to
deny
him
absolute
sovereignty
to
work
as
he
pleaseth
,
is
to
deny
him
to
be
God
,
Psal.
115.3
.
Though
his
people
have
this
comfort
,
that
what
is
his
will
,
is
their
will
.
Verse
22.
For
the
Father
judgeth
no
man
:
but
hath
committed
all
judgement
unto
the
Sonne
.
A
second
instance
of
this
equality
,
(
which
is
also
a
proof
of
the
Sonnes
absolute
power
and
Sovereignty
,
in
quickning
the
dead
,
whom
he
will
,
verse
21.
)
is
,
the
judging
of
all
things
,
communicate
to
him
from
the
Father
,
who
judges
none
without
him
,
but
by
him
.
By
judgement
,
we
are
to
understand
,
an
absolute
dominion
and
soverignty
over
men
,
and
all
the
creatures
.
In
the
first
part
of
the
verse
indeed
,
it
is
restricted
to
men
,
and
holds
out
Gods
dominion
and
divine
authority
in
absolving
or
condemning
them
,
in
adjudging
them
to
live
or
die
,
as
a
confirmation
of
what
was
said
,
verse
21.
But
in
the
second
part
of
the
verse
it
is
to
be
taken
more
largely
,
for
the
government
and
administration
of
all
things
in
heaven
and
earth
;
and
so
it
is
a
confirmation
of
the
former
part
,
importing
,
that
the
Father
doth
not
any
particular
act
of
government
without
the
Sonne
,
because
he
hath
committed
the
administration
of
all
acts
of
government
to
the
Sonne
,
by
whom
,
as
God
,
he
executeth
them
;
beside
that
he
hath
given
to
him
dominion
over
all
things
as
Mediatour
,
for
the
Churches
behoof
,
of
which
elsewhere
,
Matth.
11.27
and
28.18
.
And
while
he
saith
,
the
Father
judgeth
no
man
,
it
is
spoken
according
to
the
Jewes
conception
,
who
did
separate
him
from
the
Father
,
and
the
meaning
is
not
,
that
the
Father
hath
so
given
up
the
government
of
all
to
the
Sonne
,
as
to
divest
himself
of
it
,
for
that
is
contrary
to
verse
17
,
19
,
20
,
21.
and
multitudes
of
Scriptures
:
But
that
he
doth
not
judge
any
alone
,
or
separate
from
the
Sonne
,
but
in
and
by
him
;
and
so
the
Sonne
also
doth
not
judge
his
alone
,
verse
30.
for
the
Father
doth
so
communicate
all
to
the
Son
,
as
yet
he
hath
all
.
Doctrine
1.
There
is
a
dominion
and
sovereignty
exercised
in
the
world
,
and
over
men
and
all
creatures
therein
,
whereby
they
are
not
left
to
their
own
arbitriments
,
or
to
uncertain
contingencie
,
but
are
under
the
government
of
a
supreme
providence
;
for
,
so
is
imported
,
that
there
is
a
judging
of
men
,
and
all
judgement
.
2.
It
is
the
prerogative
of
God
onely
to
be
sovereigne
Judge
and
Governour
of
the
world
,
who
having
created
men
and
all
things
,
may
dispose
of
them
at
his
pleasure
;
who
is
every
where
present
in
heaven
and
earth
to
governe
all
things
;
whose
omniscience
taketh
up
all
things
,
even
the
secrets
of
hearts
;
whose
providence
extendeth
to
all
;
and
,
whose
power
is
infinite
,
to
execute
the
pleasure
of
his
will
;
for
,
so
is
here
held
out
,
as
a
proof
of
Christs
equality
with
the
Father
,
that
he
hath
all
judgement
from
the
Father
.
3.
Christ
,
as
God
,
hath
the
government
of
the
world
communicated
to
him
from
the
Father
;
he
hath
power
of
life
and
death
,
of
absolution
and
condemnation
,
and
the
administration
of
all
things
in
his
hand
:
So
that
we
are
to
look
on
nothing
in
the
world
,
as
done
by
the
Father
alone
,
or
separate
from
the
Sonne
;
but
that
all
is
done
by
him
,
who
is
also
the
Churches
Head
,
for
,
so
much
are
we
taught
,
in
that
the
Father
judgeth
no
man
,
but
hath
committed
,
(
or
,
given
)
all
judgement
to
the
Sonne
,
as
is
before
explained
.
Which
giving
,
on
the
Fathers
part
,
and
receiving
by
Christ
,
is
not
out
of
his
indigencie
,
or
to
supply
his
defects
(
which
is
an
imperfection
,
Acts
20
,
35.
)
but
it
is
given
and
received
by
communication
and
participation
of
the
same
essence
.
Verse
23.
That
all
men
should
honour
the
Sonne
,
even
as
they
honour
the
Father
.
He
that
honoureth
not
the
Sonne
,
honoureth
not
the
Father
,
which
hath
sent
him
.
The
end
of
this
communication
with
the
Sonne
,
(
and
a
third
proof
of
his
equality
with
the
Father
)
is
,
Ch●ists
participation
in
divine
honour
with
the
Father
,
which
whosoever
deny
to
him
,
they
deny
it
also
to
the
Father
.
Whence
learn
,
1.
There
is
an
honour
due
to
God
onely
,
and
not
to
be
given
to
any
other
;
consisting
in
the
admiring
and
publishing
of
his
infinite
excellencie
and
perfection
;
in
subjecting
our selves
to
him
,
with
absolute
submission
;
and
,
in
offering
up
religious
worship
and
homage
to
him
;
Therefore
doth
Christ
prove
his
equality
with
the
Father
,
by
partaking
of
the
same
honour
with
him
.
2.
Gods
glory
and
the
manifesting
thereof
,
is
his
supreme
end
in
all
his
works
in
the
world
;
which
we
should
set
before
us
in
all
our
wayes
,
and
submit
in
every
dispensation
whereby
he
is
glorified
;
for
he
judgeth
,
and
committeth
judgement
to
the
Sonne
,
That
all
men
should
honour
the
Sonne
,
&c.
See
Prov.
16.4
.
John
12.28
.
3.
The
glory
of
the
excellencie
of
wisdome
,
sovereignty
,
alsufficiencie
,
power
,
and
every
other
attribute
,
is
due
to
God
from
men
,
in
his
administration
of
the
world
:
And
men
ought
rather
to
study
matter
of
his
praise
,
then
of
complaining
and
quarrelling
,
therein
;
for
,
it
is
the
very
end
of
his
administration
of
all
,
by
his
Sonne
,
that
all
men
should
honour
the
Sonne
,
&c.
4.
Christ
is
equal
with
the
Father
in
participating
of
divine
honour
;
As
he
hath
the
same
throne
,
and
power
of
administration
with
him
;
so
no
lesse
glory
is
due
to
him
,
then
is
due
to
the
Father
;
for
,
all
men
should
honour
the
Sonne
,
even
as
they
honour
the
Father
.
See
John
17.5
.
He
is
to
have
the
same
glory
of
beleeving
in
him
,
John
14.1
.
of
love
,
fear
,
invocation
,
bowing
of
the
knee
,
&c.
with
the
Father
.
5.
As
no
man
hath
,
or
enjoyeth
,
or
acknowledgeth
the
Father
,
but
he
who
acknowledgeth
the
Sonne
,
and
the
Father
in
and
through
him
,
1
John
2.23
.
So
,
however
men
do
pretend
to
acknowledge
one
true
God
;
yet
,
they
cannot
withdraw
honour
from
the
Sonne
,
but
they
deny
it
to
the
Father
,
who
will
not
be
honoured
,
but
in
and
through
the
honouring
of
the
Sonne
;
for
,
he
that
honoureth
not
the
Sonne
,
honoureth
not
the
Father
.
6.
Christ
,
as
he
is
true
God
,
equal
with
the
Father
,
so
he
sustaines
the
relation
also
of
being
the
Fathers
Ambassadour
,
sent
into
the
world
,
for
the
redemption
of
lost
man
,
by
the
exercise
of
his
Mediatory
office
;
for
,
so
is
imported
here
,
that
the
Father
hath
sent
him
.
And
this
he
takes
delight
to
speak
of
in
the
midst
of
his
divine
glory
,
that
the
Jewes
might
not
stumble
at
that
condescendence
,
wherein
he
delighted
so
much
.
7.
Christs
condescendence
to
come
into
the
world
as
Mediator
of
sinners
,
diminesheth
nothing
of
his
divine
glory
,
but
in
the
same
person
he
remains
true
God
,
to
be
equally
honoured
with
the
Father
;
for
,
though
he
be
sent
,
yet
he
is
to
be
honoured
,
even
as
the
Father
.
He
is
an
Ambassadour
whose
honour
ceaseth
by
the
presence
of
the
King
,
but
remaineth
equal
with
the
Father
,
though
in
respect
of
that
voluntary
dispensation
,
as
God-man
,
he
is
inferiour
.
8.
As
the
Father
is
honoured
in
and
through
the
honour
given
to
the
Sonne
,
as
God
equal
with
him
;
So
also
is
he
honoured
in
his
authority
,
by
mens
acknowledging
of
Christ
,
as
sent
of
him
into
the
world
;
And
whoever
despise
Christ
,
they
offer
injury
unto
God
,
in
both
these
respects
;
so
much
also
may
we
gather
in
that
,
he
that
honoureth
not
the
Sonne
,
honoureth
not
the
Father
which
hath
sent
him
.
Verse
24.
Verily
,
verily
I
say
unto
you
,
He
that
heareth
my
word
,
and
beleeveth
on
him
that
sent
me
,
hath
everlasting
life
,
and
shall
not
come
into
condemnation
:
but
is
passed
from
death
unto
life
.
The
fourth
instance
of
Christs
Godhead
and
equality
with
the
Father
,
is
held
out
in
several
particulars
,
relating
to
mans
salvation
:
Namely
,
that
the
Doctrine
of
the
Gospel
is
his
Word
;
that
it
requireth
absolute
faith
and
closing
with
God
through
him
;
and
that
he
gives
perseverance
and
eternal
life
to
such
as
beleeve
in
the
Father
through
him
,
according
to
the
Word
.
Whence
learn
,
1.
It
is
the
great
and
undeniable
evidence
of
mens
giving
due
honour
unto
Jesus
Christ
the
Sonne
of
God
,
when
his
Word
is
acknowledged
and
received
as
becometh
;
and
when
by
making
use
thereof
,
we
do
promove
our
own
eternal
happinesse
;
So
much
may
be
gathered
from
the
dependance
from
this
verse
on
the
former
,
he
is
then
honoured
,
when
his
Word
is
heard
.
For
,
in
this
work
the
glory
of
his
God-head
shineth
brightly
,
and
his
love
to
his
people
is
such
,
as
to
account
himself
especially
honoured
in
that
which
promoveth
their
happinesse
.
2.
Christ
would
have
men
very
serious
in
the
matter
of
esteeming
his
Word
,
and
of
their
own
salvation
,
and
would
have
them
taking
him
up
as
very
serious
about
it
,
and
very
real
in
what
he
saith
concerning
their
well-being
;
Therefore
doth
he
begin
with
an
asseveration
,
Verily
,
verily
,
I
say
unto
you
,
to
shew
that
the
way
of
sinners
salvation
was
no
small
matter
in
his
minde
,
and
that
he
was
worthy
to
be
credited
concerning
it
,
and
to
invite
them
to
seriousnesse
.
3.
The
Doctrine
of
the
Scripture
is
Christs
voice
,
who
as
God
equal
with
the
Father
,
is
the
prescriber
of
mens
duty
,
and
of
the
way
of
their
salvation
;
an
authorizer
of
a
rule
of
faith
and
manners
to
binde
the
conscience
,
and
who
is
Mediatour
,
is
the
purchaser
of
the
good
newes
of
the
Gospel
for
lost
sinners
;
for
,
saith
he
,
it
is
my
word
,
not
as
a
Messenger
carrying
it
onely
,
as
Paul
saith
of
himself
,
that
the
Gospel
was
his
,
Rom.
2.16
.
Nor
yet
onely
as
the
Purchaser
of
good
tydings
,
(
though
both
these
be
true
,
)
but
as
principal
Author
,
with
the
Father
of
that
Doctrine
,
and
particularly
of
the
Gospel
,
whether
published
by
himself
,
or
by
his
Ambassadours
,
Luke
10.16
.
4.
Christs
Doctrine
is
to
be
reverently
attended
and
hearkened
unto
,
and
absolute
obedience
is
due
to
what
he
saith
,
without
exception
;
And
for
this
end
,
he
is
to
be
heard
in
every
message
,
who
is
God
over
all
,
and
who
speaketh
from
heaven
,
and
who
in
his
voice
of
the
Gospel
,
hath
not
that
dreadful
sound
,
which
accompanied
the
Law
,
Heb.
12.19
,
&c.
attending
it
;
for
,
it
is
their
duty
,
that
they
hear
my
word
,
saith
he
,
hearing
importing
obedience
thereunto
,
and
attention
as
previous
to
that
,
and
all
this
,
because
it
is
his
word
.
See
Deut.
18.15
.
5.
The
Doctrine
of
Christ
,
and
especially
of
the
Gospel
,
is
then
rightly
heard
,
when
we
bring
faith
,
and
not
our
reason
and
corrupt
sense
,
to
judge
of
it
,
and
when
it
puts
a
sinner
out
of
himself
,
to
flee
by
faith
to
a
refuge
;
for
,
so
is
added
,
he
that
heareth
my
word
,
and
beleeveth
.
Christs
doctrine
may
be
a
stumbling
block
,
and
foolishnesse
,
if
we
bring
not
faith
,
1
Cor.
1.18
,
23.
and
whatever
change
the
Gospel
work
on
men
,
yet
it
works
not
savingly
,
till
it
drive
men
out
of
themselves
,
to
live
by
faith
.
6.
Faith
,
whereby
the
Doctrine
of
Christ
is
embraced
to
salvation
,
is
not
our
own
,
but
Gods
gift
,
and
wrought
by
means
of
hearing
the
Word
:
for
,
so
much
is
imported
in
the
order
;
he
that
heareth
and
beleeveth
,
see
Rom.
10.17
.
7.
Saving
faith
,
begotten
by
the
Word
,
doth
lay
hold
on
God
through
Christ
the
Mediatour
,
and
resteth
on
God
as
the
proper
object
;
for
,
he
beleeveth
on
him
that
sent
me
,
where
Christ
doth
not
seclude
himselfe
from
being
the
object
of
faith
,
as
God
,
(
which
elsewhere
he
so
clearly
asserteth
,
John
1.12
.
and
3.16
.
and
14.1
.
)
more
then
he
denieth
the
Father
to
be
the
Author
of
his
Doctrine
,
when
he
calleth
it
,
my
word
.
But
he
speaks
thus
,
partly
,
with
reference
to
the
Jewes
conception
,
who
thought
that
he
and
his
Doctrine
had
nothing
to
do
with
God
;
therefore
he
sheweth
that
as
he
was
one
with
the
Father
,
so
his
Doctrine
tended
to
,
and
was
a
means
of
begetting
faith
in
him
;
and
partly
,
to
shew
the
order
of
saving
faith
,
that
as
it
dare
not
fixe
on
God
immediately
,
but
in
,
and
by
the
Mediatour
,
so
it
cannot
rest
till
ultimately
it
rest
on
God
in
Christ
his
Son
,
equal
,
and
the
same
essentially
with
him
.
See
Acts
20.21
.
2
Cor.
3.4
.
1
Pet.
1.21
.
8.
Albeit
all
men
by
nature
be
lying
dead
in
sinnes
and
trespasses
,
and
be
liable
to
bodily
death
and
mortality
,
even
albeit
they
come
to
Christ
;
Yet
such
as
by
hearing
the
Word
,
are
drawn
to
beleeve
on
God
through
him
,
get
spiritual
life
,
and
not
onely
shall
they
have
,
but
they
already
have
eternal
life
,
by
Covenant-right
,
in
the
bud
and
earnest
of
it
,
Ephes.
1
,
13
,
14.
1
John
5.11
.
and
in
their
Head
Christ
,
Ephes.
2.5.6
.
for
,
of
such
Christ
saith
,
he
hath
everlasting
life
,
as
John
3.16
.
and
he
is
passed
from
death
unto
life
,
or
,
translated
from
under
the
state
and
sentence
of
death
,
by
a
sentence
of
life
passed
in
his
favours
in
justification
,
and
put
in
a
living
condition
,
by
sanctification
:
And
this
is
the
reason
why
the
beleever
hath
everlasting
life
.
See
the
like
forme
of
speech
,
1
John
3.14
.
9.
The
beleever
in
Christ
hath
eternal
life
on
so
sure
termes
,
that
he
is
out
of
perill
of
perishing
,
and
is
gifted
with
perseverance
,
till
full
fruition
come
;
for
,
he
hath
everlasting
life
,
and
shall
not
come
into
condemnation
,
but
is
passed
from
death
unto
life
.
10
,
The
sentence
passed
in
the
beleevers
conscience
,
according
to
the
Word
,
shall
stand
firme
,
and
be
ratified
by
God
,
in
his
judging
of
men
;
for
,
he
that
hath
everlasting
life
,
by
beleeving
,
shall
not
come
into
condemnation
,
&c.
importeth
this
also
.
See
1
John
3.21
.
11.
Albeit
Christ
,
being
God
over
all
blessed
for
ever
,
doth
not
stand
in
need
of
man
,
nor
any
of
his
creatures
;
Yet
such
is
his
alsufficiencie
and
bounty
,
as
he
delights
to
give
proofs
of
his
Godhead
in
saving
his
people
,
and
making
them
happy
;
Therefore
doth
he
bring
this
proof
to
confirme
his
assertion
,
from
his
being
able
and
willing
to
save
them
who
beleeve
in
God
through
him
.
Verse
25.
Verily
,
verily
,
I
say
unto
you
,
The
hour
is
coming
,
and
now
is
,
when
the
dead
shall
hear
the
voice
of
the
●onne
of
God
,
and
they
that
hear
,
shall
live
.
The
fifth
instance
of
his
Godhead
and
equality
with
the
Father
,
doth
amplifie
the
former
in
ver.
24.
for
,
whereas
there
he
proved
his
Godhead
by
being
the
Author
of
eternal
life
to
beleevers
;
here
he
promiseth
to
give
faith
to
his
own
,
by
causing
them
to
hear
his
voice
who
are
of
themselves
dead
,
and
making
them
,
by
hearing
and
beleeving
,
to
live
a
life
of
grace
here
,
till
it
be
perfected
in
glory
.
Doctrine
1.
However
Christ
may
propound
the
Doctrine
of
eternal
life
conditionally
,
to
the
visible
Church
,
yet
the
promises
are
absolute
in
his
intention
toward
the
Elect
,
and
he
is
the
undertaker
for
performing
all
the
conditions
,
which
he
requireth
of
them
,
when
they
are
humble
and
flee
to
him
;
So
much
is
held
out
,
in
that
Christ
undertakes
to
give
faith
,
and
cause
the
dead
to
hear
,
which
was
required
as
a
condition
in
the
former
verse
.
2.
We
have
much
need
to
be
oft
stirred
up
to
be
grave
and
serious
in
studying
Christs
glory
,
and
about
the
matters
of
our
salvation
,
and
to
be
stirred
up
to
give
credit
to
what
he
saith
and
undertaketh
for
lost
sinners
;
Therefore
doth
Christ
again
inculcate
this
Doctrine
with
Verily
,
verily
,
I
say
unto
you
.
3.
The
great
manifestation
of
the
power
of
Christs
Word
and
Spirit
,
was
reserved
for
the
dayes
of
the
Gospel
;
for
Christ
saith
,
the
houre
(
or
acceptable
season
,
to
be
well
improven
,
and
therefore
measured
by
an
hour
)
is
coming
,
after
my
resurrection
,
and
pouring
out
of
the
Spirit
,
and
now
is
,
in
some
measure
by
my
Ministry
and
Johns
,
when
the
dead
shall
hear
,
&c.
Not
that
he
gave
not
proof
of
this
before
his
incarnation
,
but
it
was
now
to
be
in
greater
measure
,
and
with
greater
efficacy
.
4.
Whatever
remainders
of
the
image
of
God
,
and
what
ever
excellencie
natural
men
may
have
;
yet
they
are
spiritually
dead
till
Christ
come
unto
them
,
being
destitute
of
spiritual
life
,
and
of
the
favour
and
peace
of
God
,
being
dead
by
a
sentence
of
the
Law
past
against
them
,
and
being
under
this
,
insensible
,
and
unable
to
help
themselves
;
for
,
here
they
are
called
the
dead
.
5.
Such
is
the
power
of
the
Gospel
,
as
being
the
voice
of
the
Son
of
God
,
that
not
onely
will
it
speak
to
them
who
have
eares
,
but
it
will
raise
dead
souls
to
life
by
conversion
,
and
give
them
an
eare
to
hear
,
and
make
them
to
beleeve
;
for
,
the
dead
shall
hear
the
voice
of
the
Sonne
of
God
.
6.
Such
as
are
regenerate
and
raised
from
the
dead
,
by
the
Word
of
the
Gospel
,
and
who
do
close
with
it
,
and
Christ
in
it
,
by
faith
;
their
begotten
life
shall
be
cherished
and
entertained
&
carried
on
,
by
enjoyment
of
begun
conformity
&
communion
with
Christ
,
till
it
be
perfected
with
glory
;
for
,
they
that
heare
(
or
being
regenerate
,
are
made
so
to
hear
,
as
to
beleeve
)
shall
live
.
Verse
26.
For
as
the
Father
hath
life
in
himselfe
,
so
hath
he
given
to
the
Son
to
have
life
in
himselfe
.
What
Christ
hath
said
in
the
two
former
verses
,
is
here
confirmed
;
that
he
can
give
everlasting
life
to
beleevers
,
and
quicken
those
who
are
spiritually
dead
,
because
Christ
,
as
God
,
hath
a
fountaine
of
life
,
equal
with
the
Father
,
communicate
to
him
from
the
Father
by
eternal
generation
.
And
this
is
a
sixth
instance
and
proofe
of
his
equality
with
the
Father
.
Whence
learn
.
1.
The
power
and
efficacy
of
the
Gospel
for
quickening
and
keeping
in
the
life
of
beleevers
,
will
never
be
rightly
seen
nor
beleeved
,
till
we
see
that
inexhaustible
fulnesse
that
is
in
Christ
for
that
effect
,
who
hath
all
fulnesse
of
life
in
himselfe
,
as
God
,
to
be
forthcoming
to
his
own
,
as
a
cause
of
life
in
them
;
and
when
that
is
seen
,
difficulties
will
easily
be
removed
;
Therefore
,
doth
he
prove
the
truth
of
the
former
doctrine
,
by
this
reason
,
they
shall
live
,
because
he
hath
life
in
himselfe
equally
with
the
Father
.
2.
No
lesse
is
able
to
beget
,
and
keep
in
and
cherish
life
in
the
elect
,
and
to
revive
it
when
it
is
decaying
and
ready
to
dye
,
then
that
infinite
and
independent
fountaine
of
life
,
which
is
Gods
own
prerogative
;
So
much
also
doth
this
dependance
teach
;
No
lesse
can
assure
that
the
dead
shall
hear
,
and
that
the
quickened
shall
persevere
in
life
,
then
such
a
fountaine
employed
for
that
end
.
So
many
invincible
impediments
are
there
in
the
way
of
our
quickening
,
and
so
many
blasting
stormes
doth
our
life
meet
with
,
3.
It
is
the
propertie
of
God
to
be
a
living
God
;
that
independent
inexpressible
life
is
his
own
essence
and
nature
,
and
he
is
the
fountaine
of
all
life
in
the
creatures
;
for
,
it
is
Gods
prerogative
,
and
a
proofe
of
Christs
equality
with
him
,
that
he
hath
life
in
himselfe
.
4.
This
property
of
life
is
common
to
each
person
of
the
blessed
Trinity
,
to
the
Father
and
to
the
Sonne
;
Yet
the
Father
is
first
in
order
in
having
of
it
,
and
doth
communicate
it
to
the
Sonne
;
for
of
both
it
is
said
,
he
hath
life
in
himselfe
,
and
that
the
Father
hath
given
it
to
the
Sonne
,
which
is
to
be
understood
of
his
communicating
it
,
in
communicating
his
nature
with
him
,
by
eternal
generation
;
And
as
for
the
humane
nature
,
this
is
only
gifted
to
it
in
this
respect
,
that
by
the
grace
of
the
personal
union
,
the
humane
nature
is
assumed
into
the
unity
of
person
with
him
,
who
hath
this
life
by
eternal
generation
.
5.
The
Fathers
communicating
of
life
to
the
Sonne
,
argues
no
inequality
nor
inferiority
in
the
Sonne
,
but
he
hath
the
same
life
,
infinitely
,
independently
and
equally
with
the
Father
;
for
as
the
Father
hath
it
,
so
hath
the
Sonne
;
and
he
hath
it
in
himselfe
,
as
the
Father
hath
.
Such
a
fountaine
and
store-house
have
beleevers
to
trust
to
.
Verse
27.
And
hath
given
him
authority
to
execute
judgement
also
,
because
he
is
the
Son
of
man
.
To
confirme
the
former
reasons
,
and
because
they
might
be
ready
to
stumble
at
what
Christ
said
of
himselfe
,
when
they
looked
on
him
in
his
humane
nature
;
Therefore
he
declareth
that
not
only
as
God
,
he
hath
a
fountain
of
life
,
equally
with
the
Father
,
but
that
he
hath
authority
given
him
from
the
Father
,
to
execute
,
or
do
judgement
,
even
because
he
is
the
Sonne
of
man
.
By
executing
or
doing
of
judgement
,
of
which
,
ver
22.
we
are
to
understand
a
dominion
and
government
over
all
things
,
and
particularly
,
the
power
of
life
and
death
,
to
condemne
or
absolve
,
which
will
be
especially
verified
in
the
judgement
of
the
last
day
,
of
which
he
speaketh
,
ver.
28
,
29.
And
Christ
saith
authority
is
given
him
to
do
this
because
he
is
the
Sonne
of
man
,
or
,
as
he
is
the
Sonne
of
man
.
Whereby
we
are
not
to
understand
his
humane
nature
simple
considered
,
but
his
office
,
and
his
humane
nature
as
united
in
one
person
with
the
Godhead
;
That
because
he
is
God-man
,
the
Mediatour
of
sinners
,
and
took
on
our
nature
for
that
end
,
therefore
he
hath
all
power
committed
to
him
as
Mediatour
,
for
the
good
of
the
Church
;
the
exercise
whereof
he
fully
entered
upon
,
after
his
resurrection
,
Matth.
28.18
.
Rom.
14.9
.
Rev.
1.18
.
Philip.
2.8
,
9
,
10
,
11.
And
,
that
in
his
humane
nature
,
though
he
be
not
advanced
to
the
participation
of
divine
properties
,
yet
he
is
advanced
to
that
Lordship
over
all
the
creatures
that
he
is
capable
of
,
Rom.
14.9
.
Phil
2.9
,
10
and
gifted
with
that
dignity
and
authority
to
be
in
the
unity
of
person
,
one
with
him
,
who
is
sovereigne
Lord
over
all
;
And
he
is
the
visible
actor
and
Judge
in
these
administrations
,
which
could
be
done
by
none
but
him
who
is
God
also
,
and
particularly
,
in
the
last
day
,
wherein
he
shall
be
Judge
in
visible
shape
,
Act.
10.42
.
and
17.31
.
according
to
the
prophecy
of
him
under
the
same
name
,
Dan.
7.13
.
Doctrine
,
1.
The
eternal
Sonne
of
God
,
equal
with
the
Father
,
did
in
the
fulnesse
of
time
,
become
true
man
in
one
person
with
his
God-head
;
for
,
the
Sonne
of
God
,
ver.
25.
is
also
the
Sonne
of
man
.
2.
Mans
nature
is
highly
exalted
in
our
head
Christ
;
his
humane
nature
being
not
only
advanced
to
that
dignity
above
all
creatures
,
that
it
can
be
capable
of
,
in
it selfe
;
but
being
in
the
unity
of
person
,
the
same
with
him
who
is
Lord
over
all
,
and
the
visible
actor
of
the
works
of
the
Godhead
,
for
,
the
Sonne
of
man
hath
authority
given
him
,
&c.
3.
As
Christ
hath
from
the
Father
a
native
dominion
,
as
God
,
by
eternal
generation
;
so
he
hath
also
a
donative
Kingdome
,
as
Mediatour
,
God-man
,
for
the
good
of
his
Church
;
whereby
he
not
only
ruleth
over
his
Church
,
but
hath
all
power
in
heaven
and
earth
,
and
all
things
in
his
hand
,
which
may
either
hinder
or
promote
her
happinesse
;
for
,
the
Father
hath
given
him
authority
to
execute
judgement
,
because
he
is
the
Sonne
of
man
.
And
this
is
to
be
looked
on
as
better
and
surer
in
Christs
hand
,
who
is
our
head
,
then
in
our
own
.
4.
The
redemption
of
lost
sinners
is
so
acceptable
to
the
Father
,
that
he
will
not
only
accept
a
ransome
,
but
will
honour
the
Redeemer
,
and
conferre
dignity
upon
him
,
for
effectuating
that
work
;
for
,
because
he
is
the
Sonne
of
man
,
and
Mediatour
,
the
Father
hath
given
him
authority
to
execute
judgement
.
See
Philip.
2.8
,
9
,
10.
Joh.
10.17
.
5.
Christ
hath
undertaken
to
work
the
work
of
redemption
of
sinners
,
and
so
hath
engaged
himselfe
to
carry
it
through
;
and
the
Father
,
according
to
his
Covenant
with
him
,
hath
invested
him
with
what
was
requisite
〈◊〉
perfecting
that
work
;
for
,
he
is
the
Sonne
of
man
〈◊〉
that
end
,
and
therefore
the
Father
hath
given
him
authority
,
&c.
6.
Christ
in
the
work
of
redemption
,
and
administration
of
all
things
,
for
the
elects
behoofe
,
is
the
Fathers
Commissioner
,
and
cloathed
with
a
Delegate
authority
for
which
he
is
accountable
to
the
Father
,
for
all
those
whom
he
hath
given
him
,
and
all
their
allowances
and
lots
,
and
for
the
administration
of
all
things
in
order
to
them
:
Not
a
lot
they
meet
with
,
but
he
will
give
an
account
of
it
,
as
beseeming
his
dominion
and
trust
,
and
tending
to
their
well-fare
;
for
,
as
the
Sonne
of
man
and
Mediatour
,
this
authority
is
given
him
,
as
to
a
Delegate
.
7.
The
dignity
of
Christs
humane
nature
being
united
with
the
God-head
,
and
his
dignity
as
Mediatour
,
as
it
shines
in
many
particular
acts
and
administrations
,
so
particularly
,
in
that
he
will
be
the
visible
Judge
of
quick
and
dead
,
in
his
humane
nature
,
at
the
last
day
;
wherein
Christ
,
despised
in
the
world
,
because
of
his
outward
basenesse
,
will
be
glorious
;
and
contemners
of
his
offer
of
mercy
,
will
finde
his
Lambs
face
terrible
;
And
wherein
beleevers
will
finde
their
Advocate
,
their
Judge
;
for
,
his
executing
of
judgement
,
because
he
is
the
Sonne
of
man
,
doth
point
at
this
ultimately
.
Verse
28.
Marvel
not
at
this
:
for
the
houre
is
coming
,
in
the
which
all
that
are
in
the
graves
,
shall
heare
his
voice
.
29.
And
shall
come
forth
,
they
that
have
done
good
,
unto
the
resurrection
of
life
,
and
they
that
have
done
evil
,
unto
the
resurrection
of
damnation
.
Hitherto
Christ
hath
given
divers
proofes
of
his
Godhead
and
equality
with
the
Father
,
and
amongst
the
rest
,
one
from
his
quickening
of
those
who
are
spiritually
dead
;
and
hath
declared
his
supreme
authority
to
absolve
and
condemne
,
and
to
governe
and
judge
all
,
as
God
incarnate
.
Now
finding
the
Jewes
but
amazed
and
astonished
at
this
doctrine
,
he
labours
to
put
them
from
that
,
by
producing
a
new
proofe
of
his
power
and
Godhead
to
be
shewed
in
the
resurrection
,
by
quickening
the
dead
,
raising
them
up
,
bringing
them
to
judgement
,
and
sentencing
them
according
to
their
works
.
And
by
this
instance
,
he
confirmeth
what
he
said
of
his
power
to
quicken
dead
soules
,
by
a
proofe
which
they
would
think
more
marvellous
;
and
holds
out
a
particular
evidence
of
that
authority
,
ver.
27.
wherein
in
his
humane
nature
he
should
so
be
visible
Judge
,
as
yet
his
procedure
should
prove
him
to
be
true
God
also
.
Doctrine
1.
Christs
glory
hath
but
little
roome
and
place
in
our
narrow
hearts
,
when
it
is
set
before
us
;
and
in
his
humanity
and
state
of
humiliation
,
hardly
will
men
give
unto
him
the
glory
of
his
God-head
;
for
they
but
marvelled
at
these
things
,
as
that
which
their
hearts
could
not
receive
.
2.
As
it
is
commendable
for
men
,
when
Christ
manifests
himselfe
and
his
glory
in
the
Word
,
to
close
with
it
by
faith
,
and
beleeving
,
to
admire
,
and
wonder
at
that
infinite
depth
of
excellency
in
him
,
which
cannot
be
comprehended
;
So
to
misbeleeve
and
wonder
,
and
be
astonished
at
what
Christ
saith
,
because
we
cannot
comprehend
it
by
sense
or
reason
,
is
the
great
and
ordinary
sinne
of
too
many
hearers
;
for
,
such
was
the
fruit
of
the
Jewes
hearing
,
reproved
by
Christ
,
marvel
not
at
this
.
3.
Christs
power
for
quickening
and
converting
sinners
,
and
his
having
authority
to
execute
judgement
,
should
not
be
thought
strange
of
,
considering
what
he
is
,
and
that
wonders
are
ordinary
with
him
;
Marvel
not
at
this
,
saith
he
.
Christ
hath
still
more
and
more
proofes
of
his
God-head
to
let
forth
,
if
need
be
,
and
the
proofe
of
his
God-head
and
power
in
the
general
resurrection
,
may
stay
our
hearts
from
distrustful
wondering
at
what
he
declareth
of
himselfe
;
for
,
Christ
refutes
their
wondering
at
what
he
had
said
,
by
this
new
proofe
.
Not
that
the
resurrection
of
the
body
is
a
greater
proofe
of
power
in
it selfe
,
then
the
quickening
of
a
dead
soul
,
wherein
all
the
powers
and
faculties
of
man
,
are
prone
to
resist
Gods
operation
,
whereas
mens
dead
bodies
have
an
obediential
subjection
to
his
power
;
But
this
proofe
of
his
power
is
more
visible
and
obvious
to
mens
senses
then
the
other
,
and
more
difficulty
appears
in
the
work
,
to
carnal
reason
,
which
takes
not
up
the
power
of
spiritual
death
,
and
thinkes
it
easie
to
work
on
a
man
having
a
reasonable
soul
and
bodily
ear
,
then
on
dead
bodies
having
no
sense
nor
understanding
to
hear
his
voice
;
And
therefore
Christ
proveth
the
one
by
the
other
.
5.
How
impossible
soever
it
seem
to
carnal
reason
,
yet
it
is
clear
from
the
word
,
that
there
will
be
a
resurrection
of
the
dead
,
that
both
godly
and
wicked
may
receive
a
full
recompence
according
to
their
wayes
;
and
that
for
this
end
,
there
shall
be
a
reuniting
of
the
soul
to
the
body
in
the
grave
,
to
make
them
living
persons
againe
;
for
,
they
that
are
in
the
graves
,
shall
hear
his
voice
,
which
presupposeth
that
their
souls
shall
be
united
to
their
bodies
in
their
graves
.
6.
Albeit
the
time
of
the
resurrection
,
and
general
judgement
,
be
unknown
to
any
,
save
to
God
only
,
Matth.
24.36
.
Yet
it
is
certainly
coming
,
and
all
are
bound
to
minde
that
it
is
so
;
for
,
the
hour
is
coming
,
in
the
which
they
shall
hear
his
voyce
,
&c.
See
Jam.
5.9
.
7.
This
resurrection
will
be
universal
,
of
all
,
whether
dead
sooner
or
latter
,
none
of
the
godly
will
be
l●st
,
but
will
meet
in
that
general
assembly
,
nor
shall
any
of
the
wicked
shift
this
day
of
compe●rance
;
for
,
all
that
are
in
the
graves
shall
hear
his
voice
,
&c.
Whereby
we
are
not
to
seclude
those
who
sha●l
be
changed
,
1
Cor.
15.51
.
as
if
no
notice
should
be
taken
of
them
in
that
day
,
though
they
need
not
a
resurrection
;
Nor
yet
are
we
to
seclude
others
,
who
never
got
a
grave
,
but
were
torne
,
drowned
,
burnt
,
or
devoured
by
wilde
beasts
and
monsters
;
for
,
all
will
be
delivered
up
,
Rev.
20.13
.
Only
under
this
,
as
the
most
usual
course
taken
with
dead
bodies
,
all
the
dead
are
comprehended
,
and
by
this
evidience
of
power
on
them
who
are
rotten
and
resolved
to
dust
in
their
graves
,
proof
is
given
how
easie
it
is
for
him
to
raise
up
all
.
8.
This
universal
resurrection
will
be
of
the
same
bodies
that
lived
on
earth
,
and
were
laid
in
grave
,
which
as
his
omnipotencie
can
effectuate
,
so
his
justice
,
purchase
and
promise
requires
,
that
the
same
body
should
receive
the
reward
of
its
wayes
,
and
that
he
should
not
lose
his
purchase
;
for
,
they
that
are
in
the
graves
or
,
the
same
body
that
lived
,
and
was
laid
there
,
being
dead
,
shall
hear
his
voice
,
see
Job
19.25
,
26
,
27.
9.
The
mean
employed
in
the
resurrection
,
is
the
voice
of
Jesus
Christ
,
who
shall
descend
with
a
shout
,
1
Thess.
4.16
.
and
with
the
sound
of
a
Trumpet
,
sounded
by
Angels
,
and
backed
with
his
authority
,
Matth.
24.31
.
which
not
onely
those
who
remaine
and
are
alive
,
but
those
who
are
dead
shall
hear
all
the
world
over
,
(
their
souls
having
now
re-entred
into
their
b●dies
)
and
shall
call
them
out
,
to
the
terror
of
the
wicked
,
and
comfort
of
the
godly
;
for
,
all
that
are
in
the
graves
,
shall
hear
his
voice
.
10.
The
souls
of
men
being
united
to
their
bodies
,
and
their
bodies
endowed
with
qualities
sutable
to
the
estate
for
which
they
are
appointed
,
shall
at
the
call
of
Christ
rise
out
of
their
graves
,
and
be
brought
before
the
judgment
seat
of
Christ
,
the
godly
rejoycing
to
go
meet
their
bridegroome
,
and
the
wicked
forced
to
appear
,
who
could
wish
that
hills
and
mountains
would
cover
them
;
for
,
they
shall
hear
his
voice
,
and
shall
come
forth
.
11.
In
the
day
of
the
resurrection
,
and
general
judgment
:
there
will
be
onely
two
sorts
of
persons
,
good
,
or
evil
,
and
all
the
godly
will
be
reckoned
to
have
done
good
,
how
small
soever
the
degree
of
their
goodnesse
hath
beene
,
and
how
many
faults
soever
they
have
had
,
if
their
course
and
way
hath
aimed
at
good
;
yea
,
the
evil
deeds
of
such
as
sincerely
close
with
Christ
,
if
it
were
but
at
their
death
,
shall
be
forgotten
:
And
on
the
other
hand
,
all
the
wicked
shall
be
accounted
evil-doers
,
how
many
soever
moral
vertues
they
have
had
,
or
albeit
they
have
beene
painted
hypocrite
;
and
that
because
they
have
not
made
their
peace
through
Jesus
Christ
:
for
,
there
shall
be
onely
then
,
they
that
have
done
good
,
and
they
that
have
done
evil
.
12.
Albeit
there
may
be
many
mistakes
in
this
world
,
and
the
godly
may
be
misconstructed
and
slandered
,
and
the
wicked
and
hypocrites
may
be
cried
up
,
and
seeme
to
be
very
good
;
yet
in
the
day
of
judgment
,
mens
wayes
will
appear
in
their
true
colours
,
and
their
actions
and
wayes
shall
be
clearly
known
to
the
Judge
,
who
will
distinguish
and
rank
them
accordingly
on
his
right
and
left
hand
,
for
then
it
will
be
clear
,
who
have
done
good
,
and
who
have
done
evil
13.
According
as
men
live
in
this
world
,
and
die
and
go
out
of
it
,
accordingly
will
they
be
found
in
the
resurrection
and
judgment
,
without
any
change
;
for
,
in
that
day
,
men
are
reckoned
according
as
they
have
done
good
or
evil
,
to
wit
,
in
this
life
.
14.
Albeit
Christ
will
not
reward
men
for
their
good
works
,
as
he
punisheth
them
for
their
wickednesse
,
in
the
generall
judgment
;
Yet
he
will
proceed
in
that
day
according
as
their
works
shall
evidence
their
state
,
that
they
have
been
beleevers
in
Christ
,
or
living
in
the
bond
of
iniquity
,
to
punish
them
for
the
one
,
and
to
reward
them
of
free
grace
,
according
to
the
other
;
Therefore
,
will
it
be
taken
notice
of
in
that
day
,
who
have
done
good
,
and
who
have
done
evil
,
See
Matthew
25.34
,
—
45.
15.
Albeit
the
Lord
see
it
fit
,
for
wise
reasons
,
to
let
common
lots
befall
the
wicked
and
the
godly
,
within
time
,
and
albeit
the
wicked
may
prosper
in
the
world
,
when
the
godly
,
holding
fast
their
integrity
,
are
in
deep
distresse
;
Yet
in
the
resurrection
and
general
judgment
,
God
will
give
a
full
and
final
recompence
to
men
according
to
their
wayes
;
for
,
the
Godly
shall
be
raised
up
,
and
brought
to
judgment
,
that
they
may
be
entered
into
the
possession
of
a
blessed
and
eternal
life
,
wherein
they
shall
enjoy
God
and
Christ
,
and
the
company
of
Saints
and
Angels
,
and
sing
Hallelujahs
for
ever
:
And
the
wicked
,
to
get
the
sentence
of
condemnation
passed
by
the
Law
and
Gospel
,
execute
upon
them
;
and
to
be
in
the
pit
,
tormented
with
the
Devil
and
his
Angels
for
ever
;
And
they
shall
be
raised
by
vertue
of
that
sentence
,
and
by
the
power
of
the
Judge
,
to
have
it
executed
,
and
not
by
vertue
of
Christs
life
and
resurrection
,
and
their
head
,
1
Cor.
15.23
.
for
,
they
shall
come
forth
,
they
that
have
done
good
,
to
the
resurrection
of
life
,
and
they
that
have
done
evil
,
unto
the
resurrection
of
damnation
.
Verse
30.
I
can
of
mine
own
self
do
nothing
:
as
I
hear
,
I
judge
:
and
my
judgment
is
just
,
because
I
seek
not
mine
owne
will
,
but
the
will
of
the
Father
which
hath
sent
me
.
This
verse
is
a
conclusion
of
this
part
of
Christs
Apology
,
for
his
curing
of
the
man
,
and
commanding
him
to
carry
his
bed
on
the
Sabbath
day
,
and
for
his
asserting
his
unity
and
equality
with
the
Father
:
Wherein
,
from
the
former
purpose
,
he
summes
up
these
conclusions
.
1.
That
he
is
inseparable
from
the
Father
in
operation
,
as
verse
19.
having
no
private
power
of
his
own
,
(
as
they
conceived
of
him
as
a
meere
man
;
)
but
the
same
in
essence
,
power
,
and
operation
with
him
.
2.
That
he
is
on
all
the
Fathers
counsels
,
and
hath
the
power
of
administration
of
all
things
,
communicate
to
him
from
the
Father
;
which
is
pointed
out
under
the
name
of
hearing
,
as
it
is
verse
19.
by
seeing
,
to
hold
forth
the
spirituality
of
the
way
of
communicating
,
and
his
infinite
comprehension
of
all
that
is
communicate
,
as
hearing
and
seeing
all
.
3.
That
his
government
and
administration
is
most
just
,
as
seeking
no
satisfaction
to
any
will
of
his
owne
,
contrary
to
,
or
diverse
from
the
Fathers
,
as
he
is
God
;
And
that
he
doth
this
not
onely
as
God
simply
,
but
as
God
now
incarnate
also
,
being
the
same
still
with
the
Father
,
and
acting
in
all
things
according
to
the
will
of
God
.
And
though
as
man
he
have
a
will
distinct
from
his
will
as
God
,
and
so
diverse
from
the
Fathers
will
,
yet
that
did
act
in
subordination
to
the
will
of
God
,
Matth.
26.39
.
Whence
learn
,
1.
The
divinity
of
Christ
is
a
truth
,
that
may
no
wayes
be
quarrelled
,
and
doth
call
for
our
second
and
serious
thoughts
;
Therefore
doth
he
recapitulate
his
Apology
,
that
this
truth
may
be
inculcate
.
2.
Such
is
the
strict
conjunction
,
and
perfect
unity
of
the
Father
and
the
Sonne
,
that
the
Sonne
neither
doth
,
nor
can
do
any
thing
,
without
the
fellowship
of
the
Father
;
So
that
in
all
his
working
,
the
Father
is
to
be
seen
and
taken
up
;
for
I
can
of
mine
own
self
do
nothing
,
saith
he
.
3.
Christ
,
in
the
administration
of
all
things
,
and
executing
of
his
purposes
in
this
life
,
and
at
the
day
of
judgment
,
is
upon
the
Fathers
counsel
,
acting
from
him
;
and
all
Christs
administrations
are
upon
counsel
and
conclusion
taken
betwixt
the
Father
and
the
Sonne
;
for
,
saith
he
,
as
I
hear
,
I
judge
.
4.
Christs
administrations
and
sentences
are
all
just
and
right
,
doing
injury
and
violence
to
no
man
,
nor
ought
they
to
be
stumbled
at
by
any
;
for
,
my
judgment
is
just
,
saith
he
.
5.
The
reason
of
the
justice
of
Christs
judgment
,
is
,
because
it
is
agreeable
to
the
will
of
the
Father
,
with
whom
he
is
one
,
and
whose
will
is
the
rule
of
justice
,
as
being
supreme
and
absolute
Lord
;
Which
will
Christ
,
being
incarnate
and
God-man
,
did
conforme
himself
unto
,
in
all
things
;
for
,
my
judgment
is
just
,
because
I
seek
not
mine
own
will
,
(
nor
have
any
will
contrary
to
,
or
diverse
from
his
,
as
hath
been
explained
)
but
the
will
of
the
Father
,
which
hath
sent
me
.
Verse
31.
If
bear
witnesse
of
my self
,
my
witnesse
is
not
true
.
Followeth
to
the
end
of
the
chapter
the
second
part
of
Christs
Apology
;
wherein
,
having
by
many
instances
proven
his
unity
and
equality
with
the
Father
,
he
proceedeth
to
produce
witnesses
testifying
concerning
him
,
which
were
so
clear
,
as
gave
him
just
cause
to
season
them
with
chalenges
for
their
wilfull
unbelief
and
rejecting
of
him
,
and
to
threaten
them
with
being
judged
and
condemned
before
God
.
And
,
1.
Waving
an
ordinary
exception
which
might
be
moved
against
his
testimony
of
himself
,
verse
31.
be
cleareth
that
the
Father
had
by
many
witnesses
testified
concerning
him
,
verse
32.
Namely
:
By
the
testimony
of
John
the
Baptist
,
verse
33.
(
a
witnesse
,
whom
though
he
produced
,
not
because
he
needed
it
,
but
for
their
good
,
verse
34.
yet
one
who
was
truely
eminent
,
and
whose
eminencie
might
condemne
their
inconstancie
,
verse
35.
)
By
the
works
he
did
,
verse
36.
By
his
immediate
testimony
from
heaven
,
of
whom
they
were
ignorant
,
and
looked
nothing
like
his
manifestations
to
them
,
verse
37
,
38.
By
the
testimony
of
the
Scriptures
,
verse
39.
2.
Unto
these
he
subjoynes
chalenges
for
several
faults
;
Namely
,
for
their
wilful
unbelief
in
not
coming
to
him
,
verse
40
,
(
though
he
sought
them
not
for
any
need
he
had
of
them
,
verse
41.
)
for
want
of
the
love
of
God
,
verse
42.
for
not
embracing
him
,
whereas
they
would
receive
a
seducer
,
verse
43.
and
,
for
their
pride
and
vain-glory
,
which
causes
their
unbelief
,
verse
44.
3.
Because
of
these
evils
;
he
warneth
them
of
being
accused
and
judged
before
the
tribunal
of
God
;
assuring
them
that
even
Moses
would
be
against
them
,
verse
45.
Seeing
they
could
not
beleeve
Moses
who
wrote
of
him
,
since
they
beleeved
not
him
,
verse
46.
and
it
was
no
wonder
they
sleighted
him
,
since
they
beleeved
not
Moses
,
verse
47.
In
this
verse
we
have
a
transition
,
wherein
Christ
obviates
an
ordinary
objection
against
the
former
part
of
this
Apology
;
to
wit
,
that
his
testimony
of
himself
could
not
be
authentick
,
of
which
also
,
John
8.13
.
Christ
,
by
this
sentence
,
doth
not
grant
this
as
true
,
for
the
contra●y
is
asserted
,
John
8.14
.
but
onely
by
way
of
preterition
,
passeth
it
,
to
make
way
for
the
following
testimonies
confirming
his
testimony
of
himself
,
that
hee
might
let
them
see
he
had
witnesses
beside
to
convince
them
,
though
he
were
silent
.
Whence
learn
,
1.
In
reading
of
holy
Scripture
great
care
is
to
be
had
for
finding
out
the
true
sense
thereof
,
and
that
we
be
not
drawn
away
by
what
it
seemes
to
say
at
first
view
,
to
take
up
a
sense
contrary
to
truth
,
and
other
clear
Scriptures
:
And
particularly
,
words
spoken
by
way
of
objection
,
or
,
preterition
and
giving
and
not
granting
,
are
to
be
distinguished
from
affirmations
;
for
,
so
is
this
to
be
understood
,
if
I
beare
witnesse
of
my self
,
my
witnesse
is
not
true
;
to
expound
it
otherwise
,
were
to
contradict
truth
.
2.
Albeit
that
men
may
lawfully
speak
that
which
is
true
of
themselves
,
when
they
have
Gods
call
unto
it
;
Yet
ordinarily
such
is
the
frailty
of
any
who
is
a
meere
man
,
that
he
is
but
a
bad
witnesse
in
his
own
cause
,
being
but
a
liar
,
and
so
subject
to
erre
,
being
readily
poisoned
with
self-love
,
in
what
concerneth
himself
;
and
,
being
ready
,
in
what
is
true
,
to
seek
himself
;
for
,
upon
this
truth
is
this
objection
grounded
,
which
had
some
colour
if
Christ
had
been
only
a
man
.
3.
Albeit
Christ
be
of
himself
the
Amen
,
the
faithful
and
true
witnesse
,
Rev.
3.14
.
to
all
that
know
him
;
yet
for
further
confirmation
of
his
people
,
and
for
conviction
of
wilful
opposers
,
he
is
content
to
deny
himself
,
and
produce
witnesses
to
testifie
for
him
;
So
much
doth
this
preterition
,
and
proceeding
to
the
testimonies
,
teach
us
.
Verse
32.
There
is
another
that
beareth
witnesse
of
me
,
and
I
know
that
the
witnesse
which
he
witnesseth
of
me
is
true
.
Albeit
this
verse
may
be
understood
of
John
,
(
of
whom
,
verse
33.
)
who
as
he
testified
of
Christ
,
so
Christ
commends
and
alloweth
of
his
testimony
;
Yet
it
seemes
rather
to
be
understood
of
the
Father
,
who
is
the
other
witnesse
with
himself
,
John
8.18
.
And
it
doth
point
,
not
so
much
at
any
particular
testimony
,
of
which
verse
37.
As
in
general
,
sheweth
that
all
these
ensuing
testimonies
had
authority
from
him
,
Concerning
this
testimony
,
Christ
declareth
his
perswasion
of
the
truth
,
and
certainty
thereof
.
Whence
learn
,
1.
Albeit
that
Christ
,
the
true
and
faithful
witnesse
,
be
oft-times
accounted
so
infamous
in
the
world
,
as
not
to
be
beleeved
;
yet
,
as
he
is
above
all
proofe
to
his
own
,
so
he
wants
not
witnesses
to
testifie
for
him
;
So
much
doth
his
producing
them
in
this
Apology
,
teach
.
2.
As
Christ
came
into
the
world
in
obedience
to
the
Father
,
and
to
bear
witnesse
of
him
,
so
was
he
assured
to
be
avowed
and
owned
of
him
,
and
accordingly
found
so
;
and
as
he
honoured
the
Father
,
so
did
the
Father
honour
and
beare
witnesse
of
him
;
for
,
there
is
another
that
beareth
witnesse
of
me
.
3.
Christ
,
as
he
is
one
in
nature
and
essence
with
the
Father
,
so
is
he
a
distinct
person
from
him
;
for
,
he
is
another
that
beareth
witnesse
.
4.
Gods
testimony
concerning
Christ
is
undoubtedly
true
,
and
to
be
rested
on
,
and
all
other
testimonies
are
therefore
true
,
because
Gods
authority
is
interposed
in
them
;
for
,
the
witnesse
which
he
witnesseth
of
me
,
is
true
,
and
the
rest
of
the
testimonies
have
weight
,
because
they
are
his
testimonies
.
5.
It
is
not
enough
for
our
comfort
,
that
we
have
Gods
testimony
approving
us
,
but
we
should
know
that
it
is
so
,
and
ought
to
study
the
certainty
and
sure
ground
that
is
in
such
a
testimony
,
that
it
may
bear
us
up
against
all
opposition
,
and
enable
us
to
avow
it
,
and
having
beleeved
,
to
speak
,
as
we
stand
in
need
;
Therefore
Christ
having
asserted
,
that
the
Father
beareth
witnesse
of
him
,
doth
subjoyne
,
and
I
know
that
the
witnesse
which
he
witnesseth
of
me
,
is
true
,
as
resting
upon
the
truth
and
reality
that
is
in
such
a
testimony
.
Verse
33.
Ye
sent
unto
John
,
and
he
bare
witnesse
unto
the
truth
.
The
first
particular
witnesse
produced
here
,
whereby
the
Father
testifieth
concerning
him
,
is
John
the
Baptist
,
who
without
any
partial
respect
to
Christ
,
did
simply
bear
witnesse
to
the
truth
concerning
him
;
And
this
testimony
he
presseth
from
their
own
practice
,
who
seemed
so
much
to
respect
him
,
as
to
send
honourable
Commissioners
to
him
,
chap.
1.19
.
And
to
be
willing
to
stand
to
his
testimony
concerning
the
Messiah
,
yea
,
and
to
offer
that
honour
to
him
,
if
he
would
have
accepted
it
;
And
therefore
they
were
bound
to
esteem
of
his
testimony
,
especially
,
when
they
sound
him
so
self-denied
,
as
not
to
seek
his
own
honour
.
Whence
learn
,
1.
It
is
the
duty
and
commendation
of
Christs
Messengers
,
to
be
witnesse-bearers
for
him
,
and
with
zeale
and
fidelity
to
publish
his
excellency
upon
any
hazard
;
And
they
ought
to
assume
no
more
to
themselves
,
but
to
be
Heraulds
of
his
praise
,
that
sinners
may
be
drawn
to
him
;
for
,
John
bare
witnesse
unto
the
truth
,
concerning
Christ
.
See
chap.
1.7
.
2.
Faithfulnesse
is
the
great
ornament
and
duty
of
Christs
witnesses
,
that
,
without
any
by
respect
,
they
publish
onely
what
is
truth
,
and
that
nothing
which
is
truth
,
(
be
it
of
lesse
or
more
importance
)
want
a
testimony
from
them
,
as
they
are
called
to
it
;
for
,
he
bare
witnesse
unto
the
truth
,
was
his
commendation
in
this
testimony
,
and
it
is
a
pattern
to
all
others
;
And
Christ
thus
describes
his
testimony
concerning
himself
,
that
none
might
except
that
there
is
such
a
difference
betwixt
the
matter
of
Johns
testimony
,
and
what
may
be
their
trial
,
as
to
make
them
shrink
,
if
there
be
a
divine
truth
in
it
.
3.
The
doctrine
and
faithful
testimonies
of
Christs
servants
,
will
live
to
their
commendation
,
and
be
of
use
,
when
themselves
are
gone
;
for
,
Christ
repeats
Johns
testimony
;
to
his
commendation
,
and
for
the
use
of
the
Jewes
,
when
now
,
John
was
in
appearance
,
dead
;
for
he
speaks
of
him
,
as
one
that
was
,
verse
35.
4.
The
respect
that
men
have
seemed
(
at
least
)
to
carry
to
faithful
Ministers
,
and
the
excellent
graces
of
God
that
they
might
have
observed
in
them
,
will
be
a
witnesse
against
them
,
if
they
do
not
respect
and
credit
their
doctrine
;
for
,
so
doth
Christ
urge
from
their
practice
,
and
Johns
fidelity
and
self-denial
;
ye
sent
unto
John
,
and
he
bare
witnesse
unto
the
truth
,
and
renounced
that
honour
which
they
would
have
conferred
on
him
.
Verse
34.
But
I
receive
not
testimony
from
man
:
but
these
things
I
say
that
ye
might
be
saved
.
Unto
this
testimonie
of
John
,
Christ
subjoines
two
things
.
1.
By
way
of
correction
,
that
he
needed
not
mans
testimonie
,
nor
did
produce
it
for
any
thing
it
could
adde
to
him
,
but
only
for
their
good
and
salvation
,
if
so
be
that
testimony
of
John
,
whom
they
seemed
to
respect
,
might
draw
them
to
come
to
him
,
and
be
saved
.
Whence
learn
.
1.
Christ
doth
so
condescend
and
stoop
for
the
good
of
his
people
,
as
yet
he
will
not
have
his
greatnesse
,
and
Majesty
forgotten
or
sleighted
;
Therefore
doth
he
adde
this
correction
,
lest
they
should
mistake
his
condescendence
.
2.
Christ
doth
then
get
his
own
roome
in
mens
estimation
,
when
he
is
seene
to
be
such
a
one
,
as
needs
nothing
without
himself
,
and
needs
nothing
to
commend
him
,
but
himself
;
And
when
they
are
brought
to
see
and
acknowledge
;
That
he
is
nothing
the
greater
,
or
better
,
when
all
are
for
him
,
nor
the
worse
,
though
all
were
against
him
;
That
his
truth
and
doctrine
needs
no
mans
testimony
for
confirmation
of
it
,
being
sufficiently
confirmed
by
his
own
authority
;
And
,
That
mens
commending
of
him
,
addes
nothing
to
him
,
though
it
be
their
own
and
others
advantage
,
that
they
do
so
,
Therefore
,
saith
he
,
I
receive
not
testimony
from
man
.
3.
Albeit
Christ
need
nothing
of
himself
,
but
is
alsufficient
and
infinitely
glorious
;
yet
he
condescends
much
to
mans
weaknesse
,
and
for
his
good
;
for
,
albeit
,
he
receive
not
testimony
from
man
,
yet
saith
he
,
these
things
I
say
,
I
borrow
a
testimony
from
John
,
for
your
cause
,
that
ye
might
be
saved
.
4.
The
nature
of
Christs
Ministry
tends
to
the
salvation
of
sinners
,
how
crosse-like
soever
it
seeme
to
work
,
to
such
an
end
;
And
in
his
Ministry
,
he
intends
the
salvation
of
his
own
,
whom
his
love
doth
follow
when
they
are
among
the
croud
of
enemies
;
for
,
these
things
I
say
,
not
onely
in
producing
this
testimony
,
but
even
in
the
harshest
of
this
Apology
,
that
ye
might
be
saved
,
not
that
he
intended
the
salvation
of
all
these
,
but
that
the
nature
of
his
work
tended
to
that
end
,
and
he
intended
the
salvation
of
his
own
among
them
,
5.
Albeit
the
salvation
of
men
be
their
great
and
eternal
happinesse
,
yet
they
are
ready
to
lay
manie
obstructions
in
the
way
thereof
,
which
it
is
Christs
great
love
and
condescendence
to
passe
over
;
for
,
so
much
also
is
imported
,
in
his
saying
these
things
,
that
they
might
be
saved
;
They
obstructed
the
way
of
their
own
salvation
,
and
Christ
condescended
to
take
the
stumbling
blocks
out
of
the
way
.
Verse
35.
He
was
a
burning
and
a
shining
light
,
and
ye
were
willing
for
a
season
to
rejoyce
in
his
light
.
The
second
thing
subjoined
to
this
Testimony
,
is
a
qualification
added
to
his
depressing
of
Johns
Testimony
.
Lest
any
should
think
,
that
by
what
he
had
said
,
he
had
vilified
John
,
and
his
Testimony
;
therefore
he
guardes
it
with
a
commendation
of
him
,
as
being
an
eminent
man
,
for
clearnesse
of
Doctrine
,
and
vigor
of
zeale
,
and
effectual
in
his
doctrine
,
even
among
these
corrupt
Jews
,
both
Pharisees
and
others
,
who
went
out
to
him
,
Matth.
3.5
,
7.
Wherein
also
he
checks
them
for
their
inconstancy
,
who
so
soone
wearied
of
what
they
seemed
to
be
so
much
affected
with
.
Doctrine
1.
Albeit
Ministers
be
nothing
in
comparison
of
Christ
,
nor
are
they
to
think
that
they
can
adde
any
thing
to
him
;
Yet
they
will
not
want
their
own
due
commendation
;
for
,
so
doth
Christs
commending
of
John
,
after
what
he
had
said
,
ver.
34.
teach
us
.
2.
Without
the
knowledge
of
God
,
and
a
lively
Ministry
holding
out
the
same
from
the
Word
,
the
world
lyeth
in
the
darknesse
of
ignorance
and
errour
,
wandering
in
the
unfruitful
workes
of
darknesse
;
and
under
the
disconsolate
estate
of
misery
,
without
any
comfortable
sight
of
Gods
favour
;
for
,
Ministers
being
a
light
,
(
which
serveth
to
enlighten
what
is
dark
)
importeth
so
much
.
3.
Faithful
Ministers
are
appointed
of
Christ
,
for
remedying
this
darknesse
;
And
it
is
their
duty
,
and
commendation
,
not
only
to
shine
in
their
conversation
(
as
all
Christians
are
bound
to
do
,
Phil.
2.15
,
16.
)
but
by
purity
and
clearnesse
of
doctrine
,
to
point
out
the
way
of
salvation
,
and
remedy
of
all
grievances
,
to
sinners
;
for
,
he
was
a
shining
light
;
The
Word
is
,
a
lamp
,
or
,
lanthorne
,
not
only
pointing
at
this
,
that
such
a
light
should
not
be
put
under
a
bushel
,
Matth.
5.15
.
but
that
his
light
was
not
native
and
from
himselfe
,
but
lighted
from
that
bright
Sun
;
and
that
the
light
of
the
Ministry
serves
for
our
use
in
this
dark
night
of
time
(
and
therefore
they
are
also
called
Stars
)
but
will
cease
in
the
other
life
;
as
John
his
shining
candle
was
put
out
,
when
Christ
the
Sonne
of
righteousnesse
was
manifested
.
4.
It
is
also
the
duty
of
a
faithful
Minister
,
not
only
by
clearnesse
of
doctrine
to
shine
round
about
him
,
but
also
to
have
his
light
seasoned
with
much
zeale
and
love
;
that
so
it
may
affect
his
own
heart
,
and
burne
up
his
own
corruptions
;
may
warme
and
stir
up
others
;
may
make
him
move
upward
(
as
fire
doth
)
in
his
motions
;
and
may
make
him
active
and
vigorous
in
his
calling
,
though
with
the
wasting
of
himselfe
;
for
,
he
was
a
burning
and
shining
light
.
5.
Qualifications
and
gifts
are
not
bestowed
upon
all
Ministers
in
a
like
measure
and
degree
;
but
Christ
dispenseth
them
variously
;
that
he
may
shew
forth
his
absolute
freedome
in
bestowing
;
and
that
the
glory
of
successe
may
not
be
ascribed
to
mens
gifts
,
when
he
shall
effectuate
great
things
by
weakest
instruments
;
And
he
doth
bestow
gifts
on
men
according
to
their
employments
,
in
severall
times
or
places
;
for
,
this
commendation
of
John
imports
,
that
he
was
gifted
above
others
,
even
honest
instruments
,
being
more
then
a
Prophet
,
Matth.
11.9
,
10
,
11.
See
1
Cor.
12.15
,
16
,
17.
6.
The
brightest
and
most
zealous
lights
of
the
Church
,
have
but
their
time
of
it
in
the
world
,
and
men
will
have
the
offer
and
benefit
of
them
but
for
a
season
.
They
are
subject
,
as
well
as
others
,
to
the
common
condition
of
mortality
,
and
oft
times
they
spend
themselves
speedily
with
burning
and
shining
to
others
;
yea
,
and
are
hastened
out
of
the
world
by
persecution
:
Beside
,
the
Lord
by
removing
of
them
,
doth
put
an
end
to
their
toile
,
and
call
them
to
enjoy
the
fruit
of
their
labours
;
doth
chastise
the
ingratitude
of
the
world
,
and
exercise
his
own
in
it
;
and
,
doth
make
way
for
setting
forth
the
riches
of
his
glory
,
in
raising
up
,
and
creating
new
stars
in
their
place
;
for
,
here
it
is
said
of
John
,
he
was
a
burning
and
shining
light
,
but
now
is
put
out
,
and
gone
.
7.
When
Christs
faithful
servants
are
dead
and
gone
,
yet
their
commendation
liveth
in
his
estimation
;
Therefore
doth
he
commend
John
,
when
now
he
is
gone
by
death
,
or
at
least
,
is
in
prison
.
8.
A
sound
and
powerful
,
a
cleare
and
lively
Ministry
,
may
have
strange
effects
,
even
among
unrenewed
people
;
The
excellency
of
their
doctrine
,
when
it
shines
among
a
people
who
have
long
lien
under
the
darknesse
of
ignorance
,
and
superstitious
traditions
;
the
countenance
of
Ministers
from
great
men
,
(
as
John
had
from
Herod
;
)
the
excellency
of
their
gifts
,
together
with
a
common
work
of
the
spirit
upon
hearers
,
may
produce
strange
effects
in
them
who
have
no
true
grace
nor
faith
,
for
,
saith
he
,
ye
were
willing
to
rejoyce
in
his
light
;
there
was
none
but
John
in
their
account
,
and
they
were
much
taken
up
with
him
.
9.
Mens
affections
may
be
much
aloft
,
and
they
may
have
great
fits
of
joy
and
delight
,
through
the
novelty
and
excellency
of
doctrine
,
and
through
some
apprehension
of
that
at
a
distance
,
which
the
Word
speaks
of
,
who
yet
have
no
sound
grace
,
as
never
having
been
humbled
for
sinne
,
nor
laid
hold
on
Christ
,
on
whom
alone
,
sound
joy
is
founded
,
Phil.
3.3
.
for
,
these
temporaries
were
willing
to
rejoyce
,
or
,
delighted
to
rejoyce
.
See
Matth.
13.20
,
21.
Mark
.
6.20
.
Heb
6.4
,
5.
10.
It
is
also
an
evidence
of
mens
unsoundnesse
,
when
they
are
more
taken
with
men
,
and
with
their
gifts
,
as
their
own
,
then
they
are
affected
with
God
as
the
Authour
of
these
gifts
,
or
do
finde
his
power
accompanying
the
exercise
of
them
,
in
effects
upon
their
hearts
;
for
,
they
rejoyced
in
his
light
,
or
,
in
that
light
as
his
,
not
seeing
,
nor
feeling
God
in
it
.
11.
Temporary
motions
,
wrought
in
men
by
a
lively
Ministry
,
are
not
to
be
leaned
to
by
themselves
,
nor
are
Ministers
to
look
much
to
the
respect
that
comes
from
such
,
for
it
will
be
but
momentany
.
Their
unsoundnesse
will
not
beare
out
,
and
when
Ministers
meet
with
discountenance
from
great
men
,
and
with
the
crosse
,
and
do
touch
their
darling
sinnes
,
they
will
give
over
;
for
,
they
were
willing
to
rejoyce
,
but
,
for
a
season
,
or
,
an
hour
,
and
particularly
,
they
rejected
him
,
when
Herod
turned
his
enemy
,
and
when
he
did
testifie
concerning
Christ
,
whom
they
liked
not
.
12.
Mens
temporary
sits
will
be
a
witnesse
against
them
,
after
they
have
made
apostacy
;
and
their
respect
to
a
Minister
,
will
witnesse
against
their
not
receiving
his
message
;
for
,
their
former
carriage
is
now
a
check
to
them
for
their
Apostacy
;
and
they
are
declared
to
be
perverse
,
who
,
when
they
could
upon
no
pretence
reprove
John
,
but
must
admire
him
,
yet
they
would
not
credit
his
Testimony
of
Christ
.
Verse
36.
But
I
have
greater
witnesse
then
that
of
John
;
for
the
works
which
the
Father
hath
given
me
to
finish
,
the
same
workes
that
I
do
,
bear
witness
of
me
,
that
the
Father
hath
sent
me
.
The
second
particular
testimony
,
produced
by
Christ
,
whereby
also
the
Father
witnesseth
concerning
him
,
is
,
that
of
his
works
,
in
doing
miracles
,
and
the
work
of
redemption
,
which
he
declareth
to
be
a
greater
witnesse
then
that
of
John
,
and
that
they
prove
abundantly
that
he
is
sent
of
the
Father
,
as
the
Messiah
and
Saviour
of
the
world
.
Whence
learn
,
1.
Albeit
our
hearts
be
naturally
jealous
and
suspitious
of
divine
truth
,
and
of
what
Christ
saith
of
himself
;
yet
he
hath
abundance
of
witnesses
,
for
curing
of
this
disease
,
and
putting
us
beyond
all
cause
of
suspition
;
for
beside
John
,
he
hath
more
and
greater
witnesses
,
that
in
their
mouths
every
word
may
be
established
,
2
Corinth.
13.1
.
2.
Christ
is
willing
and
ready
to
give
proof
of
his
excellency
,
not
onely
by
his
own
or
others
words
,
but
by
his
working
really
to
prove
it
to
their
sense
and
satisfaction
;
for
he
hath
a
witnesse
of
his
works
.
3.
Christs
workings
are
not
dumb
works
,
but
are
speaking
testimonies
of
his
glorie
;
and
we
never
take
them
up
rightly
,
till
we
see
that
in
them
;
for
,
his
works
do
beare
witnesse
that
the
Father
hath
sent
him
,
as
his
own
Sonne
,
to
be
the
saviour
of
the
world
,
and
that
he
is
not
contrary
to
the
Father
in
his
working
,
as
they
alleadged
,
4.
Albeit
the
testimony
of
the
meanest
instrument
,
concerning
Christ
,
being
according
to
the
Word
,
is
as
true
as
any
other
witnesse
;
yet
if
we
respect
degrees
of
convincing
evidence
,
the
testimony
of
Christs
own
works
,
is
a
clearer
confirmation
of
his
Godhead
,
office
,
and
doctrine
,
then
the
best
of
mens
testimonies
,
For
,
not
only
is
this
testimony
more
intrinsccall
,
then
the
commendation
of
another
,
but
his
doing
these
things
that
were
fore-prophesied
of
the
Messiah
,
is
an
undeniable
proofe
,
and
therefore
he
remits
John
to
it
,
Matth.
11.3
,
4
,
5.
and
his
doing
of
them
in
his
own
name
,
proveth
that
he
did
them
of
himselfe
from
the
Father
;
Therefore
saith
he
,
that
his
works
are
a
greater
witnesse
then
that
of
John
,
proving
that
the
Father
hath
sent
him
;
For
he
could
not
have
done
what
he
did
,
not
only
by
way
of
confirmation
of
the
doctrine
of
the
Scriptures
,
(
which
seducers
by
their
miracles
do
not
,
Deut.
13.5
.
)
but
so
agreeable
to
predictions
of
Scripture
concerning
the
Messiah
,
if
he
had
not
been
God
,
and
sent
of
the
Father
,
and
if
he
had
called
himself
what
he
was
not
.
And
albeit
Prophets
and
Apostles
wrought
great
miracles
,
who
were
not
the
Messiah
;
Yet
this
infringeth
not
the
clearnesse
of
this
Testimony
;
for
,
these
miracles
did
only
confirme
their
calling
,
authority
and
doctrine
,
and
that
they
were
what
they
called
themselves
,
(
which
was
not
that
they
were
the
Messiah
)
and
so
do
Christs
miracles
confirme
his
doctrine
,
and
what
he
said
of
himselfe
:
Next
,
they
were
but
instruments
,
and
that
not
of
the
miracle
,
but
of
the
Word
and
signe
by
which
it
was
done
,
and
they
expressely
declared
that
it
was
not
in
their
own
name
or
power
any
such
thing
was
done
,
Act.
3.12
,
16
,
But
Christ
was
principal
agent
,
and
wrought
them
in
his
own
name
,
and
in
this
respect
,
he
did
the
works
,
which
none
other
man
did
,
Joh.
15.24
5.
All
the
works
that
Christ
did
,
were
entrusted
him
from
the
Father
,
not
only
to
undertake
,
but
to
finish
and
perfect
them
:
As
God
,
the
Father
did
communicate
his
nature
and
operation
with
him
,
and
as
Mediatour
,
he
had
a
commission
by
the
common
counsell
of
the
blessed
Trinity
;
for
,
they
were
the
works
,
which
the
Father
gave
him
to
finish
.
6.
Christ
is
faithful
in
his
trust
,
and
what
is
committed
to
him
he
doth
;
for
,
saith
he
,
the
works
which
the
Father
hath
given
me
to
finish
,
are
the
same
works
that
I
do
.
7.
As
Christs
works
do
prove
his
excellency
in
himselfe
,
so
also
do
they
commend
him
to
his
people
,
as
being
sent
out
of
the
Fathers
love
for
their
good
,
an
alsufficient
and
omnipotent
Mediatour
,
able
to
effectuate
all
his
purposes
,
and
worthy
to
be
rested
on
by
them
;
for
,
saith
he
,
they
beare
witnesse
of
me
,
that
the
Father
hath
sent
me
.
Verse
37.
And
the
Father
himselfe
which
hath
sent
me
,
hath
borne
witnesse
of
me
.
Ye
have
neither
heard
his
voice
at
any
time
,
nor
seen
his
shape
.
38.
And
ye
have
not
his
word
abiding
in
you
:
for
whom
he
hath
sent
,
him
ye
beleeve
not
.
The
third
particular
testimony
,
is
that
of
the
Father
,
which
is
neither
to
be
understood
of
that
in
the
Scriptures
,
of
which
verse
39.
nor
yet
of
any
internal
revelation
of
Christ
,
as
Matth.
16.17
.
But
of
his
immediate
testimony
to
Christ
;
that
as
he
had
described
him
of
old
to
be
such
a
one
as
he
was
found
,
Isa.
42.1
,
2
,
&c.
and
chap.
53.
Zech.
9.9
,
&c.
and
elsewhere
;
so
he
had
given
him
an
immediate
testimony
at
his
Baptisme
,
Matth.
3.17
.
as
afterward
in
his
transfiguration
,
Matth.
17.5
.
of
which
2
Pet.
1.17
.
That
which
is
subjoyned
in
the
end
of
verse
37.
may
be
looked
on
,
as
pointing
at
the
unusualnesse
of
such
a
manifestation
of
God
,
they
never
having
heard
a
voice
from
heaven
in
their
time
,
nor
seene
any
visible
signe
,
(
not
to
represent
Gods
essence
,
but
to
assure
them
of
his
presence
,
)
but
when
God
owned
Christ
by
a
voice
from
heaven
,
and
when
the
likenesse
of
a
D●ve
,
was
the
signe
of
the
spirits
coming
on
him
;
and
therefore
this
testimony
was
the
more
to
be
regarded
.
But
the
following
verse
,
and
Christs
way
of
subjoyning
reproofs
to
his
testimonies
,
leads
us
rather
to
understand
it
,
as
a
reproof
of
their
ignorance
of
the
Father
,
of
whom
they
glorified
so
much
;
For
,
whereas
they
were
much
puffed
up
,
and
might
readily
oppose
this
unto
that
immediate
testimony
given
unto
Christ
,
that
they
were
the
people
,
whose
fathers
had
heard
the
voice
of
God
,
Exod.
20.18
,
19
,
22.
Deut.
4.12
.
and
with
whose
Prophet
Moses
,
God
had
spoken
familiarly
,
and
given
him
a
very
neare
manifestation
of
himself
,
Num.
12.8
.
(
not
in
a
bodily
way
,
Deut.
4.12
.
but
spiritual
and
intellectual
of
his
back-parts
,
Exod.
34.6
.
)
Christ
sheweth
them
,
that
all
this
was
nothing
to
them
,
they
neither
had
,
nor
looked
like
any
such
manifestations
,
but
were
deaf
and
blinde
to
them
,
verse
37.
And
whereas
they
might
object
,
that
though
such
manifestations
were
gone
,
yet
they
had
the
Word
,
which
was
delivered
by
the
Ministry
of
Moses
,
to
their
fathers
,
and
in
them
,
to
their
successors
and
children
:
Christ
answers
,
that
it
had
not
its
due
place
with
them
,
since
they
beleeved
not
in
him
,
verse
38.
Doctrine
1.
God
is
so
faithful
to
them
whom
he
employes
in
his
work
,
that
they
shall
not
want
his
testimony
and
approbation
;
to
beare
them
out
against
all
opposition
and
contradiction
of
men
;
Of
this
,
his
carriage
toward
his
Sonne
,
is
a
special
instance
,
and
a
pledge
to
his
own
,
of
what
they
may
expect
in
their
own
measure
:
the
Father
which
hath
sent
me
,
hath
borne
witnesse
of
me
.
2.
The
Fathers
immediate
testimony
of
Christ
,
is
especially
to
be
taken
notice
of
,
as
being
a
witnesse
above
all
doubt
,
1
John
5.9
,
10.
and
shewing
that
Christ
is
famous
and
excellent
in
heaven
,
whatever
esteeme
men
have
of
him
on
earth
;
Therefore
,
that
the
Father
himself
,
hath
borne
witnesse
of
him
,
is
superadded
as
greater
then
the
testimony
of
his
works
,
which
yet
was
a
greater
witnesse
then
that
of
John
,
verse
36.
And
indeed
,
the
presence
of
the
glorious
Trinity
made
that
witnesse
most
solemne
,
and
the
opening
of
heaven
,
shewed
that
,
through
him
,
heaven
was
propitious
to
sinners
on
earth
.
3.
Men
may
be
ready
to
delude
themselves
,
because
of
great
things
of
God
manifested
to
the
Church
and
Nation
whereof
they
are
,
and
to
their
progenitors
,
who
yet
themselves
come
farre
short
,
and
are
nothing
like
these
things
;
for
,
so
did
the
Jewes
upon
what
Moses
and
their
fathers
had
found
,
when
yet
saith
he
,
ye
have
neither
heard
his
voice
at
any
time
,
not
seen
his
shape
,
that
is
,
not
onely
had
they
none
of
these
extraordinary
manifestations
,
which
are
not
usual
in
declining
times
,
but
they
had
not
knowledge
of
God
like
to
that
,
which
may
be
attained
;
which
is
a
clear
,
solid
and
satisfactory
knowledge
of
God
,
as
of
one
whom
we
know
by
seeing
and
hearing
.
This
they
wanted
,
and
so
proved
that
they
were
not
Moses
disciples
,
nor
looked
like
that
people
whose
progenitors
had
seene
so
much
of
God
4.
The
Word
of
God
is
sufficiently
able
to
compense
and
make
up
the
want
of
any
extraordinary
manifestation
;
for
,
so
is
implyed
here
in
that
which
Christ
meets
with
,
that
they
had
the
Word
from
their
progenitors
,
to
make
up
the
want
of
those
manifestations
;
Which
Christ
doth
not
refute
,
seeing
the
Word
is
the
ordinary
and
sure
way
for
attaining
the
knowledge
of
God
,
See
2
Pet.
1.17
,
18
,
19.
5.
It
is
not
enough
to
prove
men
to
be
in
a
good
estate
,
that
they
have
the
Word
,
unlesse
by
faith
it
get
accesse
into
the
heart
,
and
it
be
fastened
and
kept
there
,
as
a
treasure
,
and
as
seed
to
bring
forth
fruit
;
And
this
may
be
wanting
in
them
who
pretend
to
much
estimation
of
the
Word
;
for
,
so
saith
Christ
unto
the
Jewes
,
ye
have
not
his
Word
abiding
in
you
,
it
must
be
an
engraffed
Word
,
where
it
doth
any
good
,
James
1.21
.
6.
Where
Christ
is
not
beleeved
in
,
and
received
as
sent
of
the
Father
,
there
the
Word
is
not
rooted
,
nor
is
there
any
saving
knowledge
of
it
:
And
particularly
,
the
Jewes
who
did
not
,
or
yet
do
not
receive
Christ
now
exhibited
under
the
New
Testament
,
nor
are
led
by
the
Old
Testament
to
him
,
they
have
not
one
word
savingly
of
it
;
for
,
this
is
the
reason
of
the
former
chalenge
,
for
whom
he
hath
sent
,
him
ye
believe
not
.
Verse
39.
Search
the
Scriptures
,
for
in
them
ye
think
ye
have
eternal
life
,
and
they
are
they
which
testifie
of
me
.
The
fourth
particular
witnesse
is
that
of
the
Scriptures
,
which
(
by
occasion
of
the
former
chalenge
)
he
exhorts
them
to
search
into
,
as
being
high
in
their
estimation
,
and
that
deservedly
,
and
as
bearing
witnesse
unto
him
.
Whence
learn
,
1.
The
Lord
,
in
deep
wisdome
and
love
,
hath
prevented
all
occasion
of
delusion
,
and
hath
made
his
peoples
way
clear
and
sure
,
by
setting
down
his
minde
in
holy
Writ
,
which
is
his
infallible
Word
,
and
the
rule
for
finding
out
truth
,
and
deciding
all
controversies
in
Religion
;
Therefore
,
doth
Christ
remit
them
to
the
Scriptures
,
or
written
word
,
as
to
Gods
rule
in
this
controversie
.
2.
The
way
of
salvation
,
and
all
things
needful
for
attaining
there
;
of
,
are
fully
revealed
in
Scripture
,
and
was
held
forth
even
in
the
Old
Testament
,
much
more
now
both
in
Old
and
New
;
for
,
saith
he
,
in
them
ye
think
ye
have
eternal
life
,
which
was
a
true
thought
;
as
to
the
Scriptures
pointing
out
of
the
way
,
though
they
might
be
deluded
in
their
application
as
to
themselves
,
or
thinking
to
be
saved
by
the
having
or
reading
of
it
.
See
2
Tim.
3.16
,
17.
3.
Albeit
the
Scriptures
be
plaine
and
clear
in
all
things
necessary
to
salvation
,
and
the
entrance
thereof
give
light
,
Psal.
119.130
.
Yet
they
are
a
depth
not
soone
comprehended
,
or
by
superficial
search
,
but
are
a
treasure
in
a
Mine
,
to
be
found
out
,
by
digging
and
painful
pondering
of
every
word
and
sentence
,
(
none
whereof
are
expressed
in
vaine
,
or
at
randome
,
but
all
divine
)
by
considering
of
the
scope
and
dependance
,
and
comparing
Scripture
with
Scripture
,
and
humble
and
single
dependance
upon
God
;
for
,
he
recommends
the
Scriptures
to
be
searched
.
4.
This
treasure
will
be
found
out
by
the
painful
searcher
,
and
it
is
the
common
duty
of
all
the
visible
Church
to
read
and
search
into
the
Scriptures
,
that
they
may
finde
it
;
Therefore
doth
he
enjoyne
this
search
,
as
a
thing
possible
,
and
enjoyneth
it
to
the
Jewes
in
common
,
who
were
his
hearers
at
this
time
,
see
Acts
17.11
.
5.
As
men
,
yea
,
and
a
visible
Church
may
be
very
corrupt
,
and
yet
pretend
to
estimation
of
the
Scriptures
,
and
allow
people
the
use
thereof
,
And
may
be
opposing
Christ
,
and
yet
dreame
of
salvation
by
the
Scriptures
:
(
for
,
both
these
are
true
of
the
Jewes
here
)
So
men
who
professe
hope
of
salvation
that
way
,
ought
to
prove
the
reality
of
it
,
by
their
being
much
in
the
study
of
the
Scripture●
,
that
they
be
not
deluded
in
their
hope
,
and
may
feed
on
it
,
and
finde
the
comfort
of
what
they
solidly
gather
from
it
;
for
,
Christ
makes
use
of
their
granted
principle
to
presse
this
search
:
Search
the
Scriptures
,
for
in
them
ye
think
to
have
eternal
life
.
6.
The
scope
of
the
Scriptures
,
and
particularly
,
of
the
old
Testament
,
is
,
to
point
out
and
beare
witnesse
of
Jesus
Christ
,
of
his
person
,
natures
,
and
offices
,
of
his
birth
,
life
,
death
,
sufferings
,
and
the
glory
that
should
follow
,
and
of
the
benefits
that
come
through
him
:
And
it
should
be
our
aime
in
searching
of
the
Scriptures
,
to
finde
out
Christ
in
them
,
and
what
they
witnesse
of
him
;
without
which
our
study
is
to
little
purpose
;
Search
the
Scriptures
,
saith
he
,
and
they
are
they
which
testifie
of
me
.
See
Acts
3.22
,
23
,
24.
Verse
40.
And
ye
will
not
come
to
me
,
that
ye
may
have
life
.
Unto
these
testimonies
Christ
subjoyneth
very
sad
chalenges
and
reproofs
of
this
people
:
And
first
,
he
challengeth
them
for
their
wilful
unbelief
;
And
that
albeit
John
,
his
works
,
the
Father
and
the
Scriptures
which
they
pretended
to
esteeme
of
,
did
prove
what
he
was
,
and
point
him
out
as
the
Author
of
that
life
,
which
they
professed
to
seek
,
verse
39.
Yet
such
was
their
obstinacie
,
as
they
would
not
come
to
him
,
nor
beleeve
in
him
.
Whence
learn
,
1.
That
which
God
offers
in
Christ
to
lost
sinners
,
is
that
which
onely
deserveth
the
name
of
life
,
in
grace
here
,
and
glory
hereafter
,
as
being
the
true
remedy
of
our
spiritual
death
,
and
without
which
our
life
on
earth
is
scarce
worthy
the
name
;
Therefore
it
is
called
life
.
2.
Men
may
be
so
farre
deluded
,
as
to
conceit
they
will
get
life
,
when
yet
they
neglect
the
meanes
of
life
;
for
,
these
Jewes
thought
to
have
eternal
life
,
verse
39.
and
yet
they
take
not
the
right
way
to
it
.
3.
The
life
of
lost
sinners
is
onely
to
be
found
in
Christ
,
who
is
the
purchaser
,
storehouse
,
keeper
and
dispenser
thereof
,
the
Mediatour
of
the
Covenant
,
and
the
mid-man
betwixt
God
and
sinners
;
for
,
so
is
here
held
out
,
they
must
come
to
me
,
saith
he
,
eate
they
live
.
4.
The
way
how
sinners
come
to
partake
of
this
life
,
is
,
by
their
coming
to
Christ
by
faith
:
And
whoever
they
are
that
have
a
pressing
need
of
Christ
,
and
whatever
discouragements
they
finde
,
cannot
bide
away
from
him
,
and
who
,
whatever
distance
they
are
at
,
yet
are
moving
toward
him
,
though
with
a
slow
progresse
,
and
are
still
seeking
more
enjoyment
,
whatever
they
have
;
These
are
true
beleevers
,
and
will
not
misse
of
life
,
but
their
soul
shall
be
kept
in
life
,
till
they
come
to
live
with
him
for
ever
;
for
the
condition
required
,
is
,
to
come
to
Christ
,
which
is
in
effect
to
beleeve
,
as
is
expounded
,
chap.
6.33
and
upon
this
it
is
imported
that
they
shall
have
life
.
5.
Albeit
life
be
to
be
found
onely
in
Christ
,
yet
few
make
use
of
him
for
that
end
,
but
most
part
being
ignorant
of
themselves
,
and
of
him
,
conceiting
of
their
own
welbeing
,
or
to
get
life
some
other
way
;
being
taken
up
with
earthly
things
;
given
up
to
judicial
obduration
:
or
not
pleasing
the
tearmes
of
getting
life
by
renouncing
their
own
righteousnesse
and
pleasures
;
Most
part
,
I
say
,
being
thus
prejudged
,
do
neglect
this
offered
salvation
:
for
,
so
is
chalenged
,
yee
will
not
come
to
me
.
6.
The
great
obstruction
of
faith
,
and
aggravation
of
unbelief
,
is
mens
wilfulnesse
in
not
coming
to
Christ
;
Some
will
not
come
and
beleeve
in
him
,
out
of
their
malice
and
obstinacie
,
as
many
of
these
Jewes
would
not
come
to
him
,
though
he
proved
never
so
clearly
what
he
was
.
Others
are
plagued
with
brutish
sensuality
;
And
they
who
think
they
would
come
,
but
apprehend
reasons
why
they
dare
not
,
will
finde
that
,
will
not
,
is
the
great
impediment
,
and
that
they
do
not
beleeve
,
because
they
are
not
willing
to
be
stript
of
themselves
,
as
faith
in
Christ
requireth
they
should
be
,
Rom.
10.3
.
Otherwise
there
is
no
impediment
lieth
in
the
comers
way
,
but
love
removeth
it
;
he
will
welcome
them
who
have
refused
many
invitations
,
have
wandred
farre
,
fallen
into
grosse
sinnes
,
played
the
harlot
with
many
lovers
,
&c.
provided
they
will
come
to
him
,
to
seek
grace
to
repent
for
,
and
amend
them
;
Yea
,
the
dead
may
come
to
him
to
get
life
,
if
they
resolve
not
that
they
will
not
;
and
they
who
have
some
weake
desire
,
may
come
to
him
to
get
willingnesse
;
Therefore
,
the
chalenge
is
,
ye
will
not
come
,
which
in
many
of
them
was
obstinacie
upon
grounds
of
malice
,
and
brutish
stupidity
,
and
most
part
of
unbeleevers
are
guilty
of
it
in
some
degree
,
upon
other
grounds
.
See
Psalme
81.11
.
Revel.
22.17
.
7.
Christ
will
chalenge
mens
not
embracing
his
offer
and
invitation
,
to
come
and
get
life
,
especially
when
there
is
much
of
will
in
it
.
The
contempt
of
his
offer
is
a
great
indignity
,
and
will
condemne
men
;
his
peoples
unbelief
is
a
sin
,
to
be
avoided
at
his
command
,
under
paine
of
his
displeasure
;
his
love
will
make
a
quarrel
of
it
,
that
we
should
be
straitned
in
our
own
bowels
,
when
there
are
bowels
of
affection
in
him
to
be
let
forth
;
and
,
he
is
really
offended
at
that
pride
(
though
masked
with
a
shew
of
humility
)
which
makes
that
the
self-condemned
sinner
will
not
embrace
him
upon
Gospel
termes
;
for
,
it
is
a
chalenge
here
,
ye
will
not
come
,
&c.
So
that
it
is
our
great
advantage
to
be
mourning
for
the
unbelief
we
finde
in
us
,
and
when
our
unbelief
is
our
burden
.
Verse
41.
I
receive
not
honour
from
men
.
Lest
they
should
think
that
in
commending
himself
,
and
chalenging
them
,
he
was
hunting
after
vain-glory
,
as
false-teachers
do
,
Christ
obviates
that
mistake
,
and
sheweth
that
he
was
seeking
no
such
thing
,
nor
was
capable
of
any
addition
of
honour
from
the
creature
.
Whence
learn
,
1.
Christ
is
so
omniscient
,
that
he
knoweth
and
marketh
the
thoughts
of
every
one
that
he
dealeth
with
;
So
much
doth
his
obviating
their
thoughts
teach
.
2.
It
is
the
usual
fault
of
men
,
that
they
have
but
low
and
base
thoughts
of
Christ
,
and
that
they
measure
and
judge
of
him
and
his
followers
,
by
themselves
;
for
,
this
suspition
of
Christ
,
imported
that
they
looked
on
him
as
a
meer
man
,
and
,
as
they
were
themselves
ambitious
,
verse
44.
so
did
they
judge
of
him
,
and
so
are
his
servants
judged
of
.
3.
Christ
was
no
hunter
after
vain-glory
,
nor
is
he
capable
of
any
addition
of
honour
by
mens
acknowledging
of
him
;
nor
ought
men
to
think
that
he
seeks
them
because
he
hath
any
need
of
them
,
or
that
they
adde
any
thing
to
him
,
when
he
makes
them
somewhat
;
For
albeit
men
are
bound
to
manifest
and
declare
his
super
excellent
glory
;
and
men
by
sinne
do
what
they
can
to
dishonour
him
,
as
who
would
cast
dirt
or
spit
against
the
Sun
?
yet
his
infintie
glory
is
neither
capable
of
addition
nor
diminution
from
the
creature
;
for
,
I
receive
not
honour
from
men
.
Verse
42.
But
I
know
you
,
that
you
have
not
the
love
of
God
in
you
.
A
second
fault
(
and
a
cause
of
the
former
,
ver.
40.
)
for
which
he
chalengeth
them
,
is
,
their
want
of
the
love
of
God
,
and
so
he
sheweth
that
he
chalenged
them
,
not
because
they
respected
not
him
,
but
that
he
might
convince
them
of
this
want
,
and
take
from
them
that
great
pretence
,
of
love
to
God
,
and
zeale
to
the
Sabbath
commanded
by
God
,
upon
which
they
pretended
they
opposed
him
,
and
his
working
of
that
miracle
.
Whence
learn
,
1.
It
is
the
woful
case
of
men
,
to
be
void
of
the
love
of
God
.
Love
being
the
fountain
of
desiring
,
and
fruit
of
enjoying
communion
(
in
part
)
with
him
;
being
the
true
root
of
all
sound
obedience
,
and
the
summe
of
the
Commandments
,
and
that
which
is
the
evidence
of
being
beloved
of
him
,
and
will
make
obedience
to
be
active
,
constant
and
pleasant
;
Therfore
,
Christ
summeth
up
their
woful
case
in
this
,
ye
have
not
the
love
of
God
in
you
.
2.
True
love
to
God
doth
not
consist
in
outward
pretences
and
shewes
,
but
must
have
a
sure
root
of
affection
within
,
breaking
forth
in
deed
and
in
truth
;
And
men
may
pretend
zeale
to
Gods
glory
,
and
for
his
Ordinances
,
who
yet
have
no
true
love
to
God
;
for
,
they
pretended
that
all
their
opposition
to
Christ
flowed
from
zeale
for
the
Sabbath
and
Gods
glory
,
and
yet
,
saith
he
,
ye
have
not
the
love
of
God
in
you
;
Ch●ist
doth
perfectly
and
exactly
know
men
,
and
what
is
in
them
,
let
them
maske
themselves
as
they
will
;
and
he
will
in
due
time
decipher
and
detect
the
unsound
;
Therefore
,
saith
he
,
I
know
you
,
that
ye
have
not
the
love
of
God
in
you
.
Verse
43.
I
am
come
in
my
Fathers
Name
,
and
ye
receive
me
not
:
if
another
shall
come
in
his
own
name
,
him
ye
will
receive
.
The
third
fault
chalenged
,
is
their
not
embracing
him
;
who
is
come
in
his
Fathers
name
,
whereas
they
would
receive
a
seducer
coming
in
his
own
name
:
wherein
their
great
pervisitie
and
injustice
toward
him
,
and
Gods
judgement
on
them
,
appeared
.
Whence
learn
,
1.
Albeit
Christ
be
God
over
all
,
equall
with
the
Father
,
and
Lord
over
his
own
house
,
and
so
acts
in
his
own
name
;
Yet
it
pleased
him
to
condescend
as
Mediatour●
not
only
to
purchase
life
to
them
that
come
to
him
,
but
to
be
at
paines
,
and
come
into
the
world
cloathed
with
a
commission
and
authority
from
the
Father
,
to
make
offer
of
this
purchased
life
;
that
by
his
condescendence
,
he
might
commend
his
love
to
his
people
,
and
teach
them
humility
,
and
not
to
run
on
a
calling
unsent
;
and
,
that
we
might
look
on
him
as
approven
of
the
Father
,
and
that
such
as
come
to
him
,
the
Father
will
accept
them
;
for
,
saith
he
,
I
am
come
in
my
Fathers
name
,
See
Phil
2.5
,
6
,
7.
&c.
Matth.
3.17
.
Heb.
5.4
,
5.
2.
Christ
thus
coming
,
is
to
be
received
;
his
doctrine
to
be
heard
;
himselfe
to
●e
acknowledged
for
such
in
his
person
,
offices
,
commission
,
and
benefits
,
as
he
declareth
himselfe
to
be
;
to
be
rested
on
and
embraced
,
to
be
employed
and
submitted
to
as
such
;
for
,
so
is
imported
in
that
they
should
receive
him
.
3.
Albeit
Christ
be
the
great
Ambassadour
of
the
Father
,
not
a
servant
,
but
the
Sonne
,
Matth.
21.37
.
And
albeit
he
was
singular
in
his
administration
of
his
office
,
and
all
tending
to
the
good
of
sinners
:
Yet
such
is
the
perversenesse
of
the
world
,
as
not
to
make
him
welcome
;
for
,
it
is
the
peculiar
priviledge
of
the
elect
,
to
be
drawn
to
him
,
and
others
,
they
neither
see
his
excellency
,
nor
feele
their
need
of
him
;
Therefore
,
saith
he
,
I
am
come
in
my
Fathers
name
,
and
ye
receive
me
not
.
4.
Such
as
reject
Christ
and
receive
him
not
,
are
destitute
of
the
love
of
God
,
nor
have
they
any
evidence
of
respect
to
him
,
since
Christ
is
the
clearest
image
of
the
Father
,
and
cometh
in
his
name
,
and
the
Father
will
not
be
acknowledged
but
in
and
through
him
;
Therefore
,
by
this
doth
he
prove
that
chalenge
,
ver.
42.
5.
When
Christ
manifests
himselfe
to
the
world
,
it
is
usual
with
Satan
to
hound
out
seducers
and
false
teachers
,
to
study
to
beare
him
down
,
to
seduce
souls
,
and
by
their
courses
,
to
make
the
way
of
truth
odious
;
for
,
so
is
imported
that
another
shall
come
,
pretending
either
to
be
the
Christ
,
or
to
hold
him
out
to
others
,
See
Matth.
24.5
,
24.
Act.
5.36
,
37.
6.
Albeit
false-teachers
pretend
to
come
in
God
and
Christs
name
,
Matth.
24.5
.
Yet
they
do
but
come
in
their
own
name
,
as
having
no
commission
when
they
runne
,
as
making
themselves
,
their
reputation
and
advantage
,
their
chiefe
aime
in
their
undertaking
,
and
as
speaking
the
imaginations
of
their
own
heart
and
brain
,
without
any
warrant
from
God
;
for
,
another
shall
come
in
his
own
name
.
7.
Such
as
love
not
God
,
nor
embrace
Christ
or
his
sent
servants
,
may
take
worse
in
their
roome
,
and
will
easily
receive
and
embrace
false-teachers
and
seducers
.
Mens
nature
is
propense
to
evil
courses
,
and
is
readiest
to
be
affected
with
what
is
wrong
;
And
seducers
are
more
ready
to
serve
mens
humours
,
then
faithful
Ministers
may
be
;
and
withall
;
it
is
Gods
just
judgement
on
the
world
,
to
give
them
up
to
such
,
since
they
will
not
receive
the
love
of
the
truth
,
2
Thes.
2.10
,
11
,
12.
Therefore
,
saith
he
,
if
another
come
in
his
own
name
,
him
ye
will
receive
.
This
is
the
hainous
sinne
of
men
,
to
affront
Christ
,
to
respect
Satan
in
his
messengers
,
before
God
in
his
Sonne
,
as
to
preferre
lies
to
truth
:
And
it
is
their
dreadful
punishment
,
to
be
given
up
to
such
delusions
,
because
they
will
not
see
the
light
,
or
do
receive
it
only
as
it
may
serve
their
turne
,
or
weary
of
the
light
,
and
walk
not
answerable
to
it
.
And
men
should
be
ashamed
of
their
errours
,
as
being
their
plague
,
and
a
proclamation
that
they
have
not
received
the
love
of
the
truth
.
Verse
44.
How
can
ye
beleeve
,
which
receive
honour
one
of
another
;
and
seek
not
the
honour
that
cometh
from
God
only
?
The
fourth
chalenge
,
(
and
the
chiefe
cause
of
their
unbelief
,
and
not
embracing
Christ
)
is
for
their
pride
and
vaine
glory
,
which
they
hunted
after
among
men
,
not
contenting
themselves
to
be
approven
and
respected
of
God
,
by
embracing
his
Sonne
by
faith
.
See
chap.
12.43
.
Doctrine
1.
True
beleevers
,
and
receivers
of
Christ
are
all
one
:
They
do
indeed
beleeve
in
Christ
;
who
,
out
of
affection
and
sense
of
need
,
do
close
with
,
and
embrace
Christ
offering
himselfe
in
the
Gospel
,
albeit
they
have
not
attained
to
lively
assurance
;
and
without
this
,
historical
assent
will
not
prove
saving
faith
;
Therefore
,
receiving
,
ver.
43.
and
beleeving
in
this
verse
do
mutually
explain
one
another
.
So
also
Joh.
1.12
.
2.
Albeit
faith
be
the
gift
of
God
,
and
it
be
impossible
for
any
natural
man
to
beleeve
of
himselfe
;
Yet
men
by
continuance
in
sinfull
wayes
,
and
entertaining
particular
reigning
sinnes
,
may
adde
to
this
impotency
,
may
lay
more
impediments
in
the
way
of
Gods
working
faith
,
and
may
be
convinced
that
their
case
is
inconsistent
with
true
faith
;
for
,
how
can
ye
beleeve
?
saith
he
,
intimating
,
that
they
had
superadded
impediments
of
beleeving
to
their
condition
by
nature
,
as
a
crooked
twig
by
growing
,
becometh
more
difficult
to
be
made
streight
,
and
that
themselves
might
see
that
their
temper
was
inconsistent
with
faith
.
3.
As
faith
,
which
supposeth
a
man
regenerate
and
subdued
to
Christ
and
his
yoke
,
and
which
purifieth
the
heart
,
is
inconsistent
with
the
dominion
of
any
one
lust
or
corrupt
affection
;
So
in
particular
,
it
cannot
consist
with
the
dominion
of
ambition
,
and
affectation
of
vaine-glory
;
for
,
albeit
we
be
bound
to
honour
all
men
,
and
Magistrates
in
particular
,
1
Pet.
2.17
.
and
are
bound
in
honour
to
preferre
one
another
,
Rom.
12.10
.
and
albeit
beleevers
ought
so
to
carry
themselves
,
as
the
way
of
God
may
be
honoured
in
,
and
because
of
them
,
Rom.
2.24
.
Yea
,
albeit
they
cannot
hinder
,
nor
is
it
their
sinne
,
if
undue
honour
be
offered
unto
them
,
provided
they
mourn
for
it
,
and
receive
it
not
:
Yet
when
men
hunt
after
respect
from
men
,
and
do
receive
it
with
lustful
delight
,
and
rest
on
it
as
the
chief
scope
of
their
actions
,
it
is
an
evidence
of
no
faith
,
or
that
what
they
pretend
to
,
is
unsound
:
Therefore
,
albeit
some
such
be
said
to
beleeve
,
where
it
prevailed
but
in
part
,
Joh.
12.42
.
yet
where
it
beares
full
sway
,
and
it
only
is
sought
after
,
he
saith
,
how
can
ye
beleeve
,
which
receive
honour
one
of
another
?
And
indeed
,
such
do
evidence
,
that
they
have
not
closed
with
Christ
on
his
own
tearmes
,
of
selfe
denial
and
being
convinced
of
their
worthlesnesse
;
that
they
will
take
most
paines
on
their
outside
to
be
seen
of
men
,
and
so
cannot
but
neglect
sincerity
;
and
,
that
their
ambition
and
love
of
respect
from
men
,
will
draw
them
to
apostacy
and
prove
their
unsoundnesse
,
when
they
are
called
to
undergo
an
ignominious
crosse
.
4.
God
alloweth
and
conferreth
much
honour
upon
true
beleevers
;
They
have
an
honour
of
state
and
priviledges
,
in
being
sonnes
and
friends
to
God
;
They
have
the
honour
of
his
approbation
in
their
conscience
,
yea
and
sometimes
his
respects
to
them
are
made
conspicuous
to
the
world
;
And
,
they
are
allowed
to
wait
for
the
honour
of
eternal
exaltation
;
for
,
there
is
the
honour
that
cometh
from
God
,
to
such
.
5.
As
this
true
honour
comes
from
God
alone
,
whose
approbation
only
may
be
rested
on
,
and
who
can
advance
those
whom
he
approveth
,
and
make
them
honourable
.
So
sincere
beleevers
must
seek
after
this
which
is
so
necessary
;
by
studying
humble
sincerity
in
his
sight
,
following
those
duties
that
are
in
least
respect
in
the
world
,
and
not
resting
on
so
much
only
,
as
may
gain
them
honour
from
men
;
And
as
they
must
seek
after
it
,
not
contenting
themselves
with
lesse
,
so
they
must
be
content
with
this
,
and
be
loosed
from
the
love
of
honour
from
men
,
not
regarding
how
they
be
looked
on
by
the
world
because
they
embrace
Christ
;
Therefore
,
it
is
imported
,
they
should
seek
the
honour
that
cometh
from
God
only
,
See
Rom.
2.29
.
2
Cor.
10.18
.
6.
Whatever
may
be
mens
duty
,
in
seeking
to
approve
themselves
even
to
the
consciences
of
men
,
and
not
to
neglect
just
disrespect
in
the
world
,
under
pretext
of
approving
themselves
to
God
;
Yet
such
as
ambitiously
hunt
after
vain-glory
,
and
respect
from
men
,
do
prove
themselves
to
be
carelesse
of
Gods
approbation
,
since
hunting
after
the
one
,
and
seeking
the
other
,
cannot
consist
together
;
for
,
here
they
are
opposed
,
ye
receive
honour
one
of
another
,
and
seek
not
the
honour
that
cometh
from
God
only
.
Verse
45.
Do
not
think
that
I
will
accuse
you
to
the
Father
:
there
is
one
that
accuseth
you
,
even
Moses
,
in
whom
ye
trust
.
To
make
the
former
chalenges
have
place
,
Christ
warnes
them
of
being
judged
and
accused
before
the
tribunal
of
God
;
And
that
he
might
prevent
the
thoughts
of
their
hearts
(
who
leaned
to
Moses
as
their
great
teacher
,
Joh.
9.28
,
29.
and
beleeved
to
be
absolved
and
saved
by
following
the
Law
given
by
him
,
and
so
regarded
not
Christs
chalenges
)
He
declareth
that
not
only
he
,
but
Moses
his
Law
would
accuse
and
condemne
them
;
And
so
leades
a
special
Scripture
witnesse
for
himselfe
,
even
Moses
Law
.
While
Christ
saith
,
he
will
not
accuse
them
,
it
is
not
a
simple
denial
,
for
his
doctrine
and
offer
of
salvation
will
be
the
sad
condemnation
of
sinners
:
But
it
is
spoken
according
to
their
opinion
,
who
regarded
little
his
opposition
,
and
therefore
he
declares
that
even
Moses
,
their
great
friend
,
would
be
their
partie
,
not
in
respect
of
his
person
,
but
his
writeings
.
Doctrine
1.
Sinners
,
continuing
obstinate
after
abundance
of
conviction
,
may
look
for
appearing
before
Gods
tribunal
,
to
have
the
matter
discussed
;
and
Ministers
oughe
to
set
this
before
them
;
Therefore
doth
a
Christ
here
put
them
in
minde
of
being
accused
to
the
Father
.
2.
Sinne
unrepented
of
,
and
the
sinners
not
fleeing
to
Christ
for
pardon
and
purging
of
it
,
will
draw
on
sharp
and
sad
accusations
before
the
tribunal
of
God
;
both
law
and
Gospel
,
Gods
justice
,
mens
own
consciences
,
the
spirit
resisted
by
them
in
his
moral
swasions
,
Act.
7.51
.
yea
,
all
the
paines
taken
on
them
,
will
contribute
to
this
work
;
for
,
it
is
supposed
,
they
will
be
accused
to
the
Father
.
3.
Such
as
reject
Christ
,
and
do
neglect
chalenges
for
this
,
it
is
because
they
have
some
false
confidence
beside
,
which
bolsters
them
up
in
their
opposition
;
for
,
so
had
the
Jewes
,
Moses
,
in
whom
ye
trust
,
saith
he
;
they
gloried
of
being
his
disciples
who
spake
with
God
,
and
thought
to
be
safe
by
looking
to
his
Law
.
4.
What
ever
be
the
confidence
,
which
seemeth
to
uphold
men
in
their
mis-regarding
of
Christ
,
it
will
not
only
fail
them
,
but
turne
an
accuser
to
make
up
their
ditty
;
for
,
even
Moses
,
in
whom
ye
trust
,
will
accuse
you
to
the
Father
.
5.
What
ever
men
may
think
of
Christs
being
an
adversary
;
Yet
not
only
is
it
sad
when
the
Saviour
of
sinners
turnes
the
sinners
accuser
;
But
he
will
finde
many
witnesses
to
prosecute
his
sentence
and
chalenge
against
the
despisers
;
Godly
men
,
whom
such
glory
of
,
in
opposition
to
him
,
will
be
ready
to
be
their
greatest
enemies
,
and
the
Word
of
God
in
the
Ministry
of
his
servants
,
extraordinary
or
ordinary
,
will
beare
witnesse
against
them
,
whatever
respect
they
seem
to
carry
thereunto
;
for
,
saith
he
,
think
not
that
I
will
accuse
you
to
the
Father
,
(
or
,
albeit
ye
think
light
of
that
,
though
too
sad
for
you
to
beare
,
yet
)
there
is
one
that
accuseth
you
,
even
Moses
in
whom
ye
trust
,
not
only
,
because
the
sentence
of
the
Law
stood
against
them
,
but
all
his
writing
and
doctrine
should
accuse
them
,
as
is
after
cleared
.
Verse
46.
For
had
ye
beleeved
Moses
,
ye
would
have
beleeved
me
,
for
he
wrote
of
me
.
Christ
confirmeth
this
assertion
by
this
reason
;
Moses
could
not
but
be
a
witnesse
against
them
who
beleeved
not
his
doctrine
;
Now
,
none
could
beleeve
his
doctrine
who
beleeved
not
in
Christ
,
since
he
wrote
so
clearly
of
him
.
Whence
learn
.
1.
Eminent
instruments
in
Gods
house
,
are
never
rightly
entertained
,
but
when
their
doctrine
is
received
and
entertained
by
faith
;
for
,
whatever
they
boasted
of
Moses
,
yet
Christ
imports
that
they
beleeved
not
his
doctrine
,
had
ye
beleeved
Moses
.
2.
Men
may
pretend
to
trust
Gods
servants
,
and
their
message
,
who
yet
have
no
true
faith
;
and
namely
,
when
their
trust
goeth
contrary
to
the
meaning
and
scope
of
the
word
;
Such
was
their
trust
in
Moses
,
rejecting
Christ
,
ver.
45.
which
yet
was
no
beleeving
3.
There
can
be
no
true
beleeving
of
the
doctrine
of
the
Word
,
but
where
it
leads
men
to
the
acknowledgement
and
embracing
of
Christ
;
for
,
had
ye
beleeved
Moses
,
ye
would
have
beleeved
me
.
4.
Such
as
did
indeed
beleeve
Scripture
prophecies
concerning
the
Messiah
,
did
also
acknowledge
the
accomplishment
in
Christs
person
,
when
he
came
;
and
he
who
acknowledgeth
not
the
one
,
did
not
truly
beleeve
the
other
;
for
,
had
ye
beleeved
Moses
,
who
wrote
of
me
,
ye
would
have
beleeved
me
,
when
ye
see
the
accomplishment
.
5.
Moses
in
his
doctrine
did
write
and
testifie
of
Christ
;
Not
only
did
he
hold
him
out
in
expresse
prophecies
,
Gen.
3.15
.
and
22.18
.
and
49.10
.
Deut.
18.18
.
and
elsewhere
,
and
did
point
him
out
under
the
shadows
and
types
of
the
Ceremonial
Law
,
and
of
the
brazen
Serpent
,
the
Manna
,
the
Rock
that
followed
them
,
&c.
But
the
scope
and
drift
of
all
his
writing
tended
to
him
,
Rom.
10.4
.
Gal.
3.24
.
and
the
way
and
conveyance
of
the
legal
administrations
pointed
at
somewhat
beyond
them
.
For
,
in
the
very
entry
,
it
was
shewed
him
that
these
were
but
shadows
of
better
things
in
heaven
,
Exod.
25.40
.
with
Heb.
5.5
.
his
unvailing
of
his
face
,
when
he
went
to
God
,
Exod.
34.34
.
shewed
that
such
as
were
familiar
with
God
,
saw
some
other
thing
then
they
could
see
through
the
vaile
:
The
consciences
of
such
as
were
apprehensive
of
sinne
and
wrath
,
would
easily
discover
that
these
could
not
quiet
them
;
Their
frequent
repetition
pointed
out
their
insufficiency
,
Heb.
10.11
.
Yea
,
God
himselfe
declareth
how
far
they
mistook
themselves
,
or
the
Law
,
who
looked
on
it
as
a
Covenant
of
workes
,
to
get
life
by
it
;
Deut.
5.27
,
28
,
29.
Upon
all
these
grounds
it
is
said
,
he
wrote
of
me
.
Verse
47.
But
if
ye
beleeve
not
his
writings
,
how
shall
ye
beleeve
my
words
?
Christ
closeth
this
chalenge
,
with
an
amplification
taken
from
that
which
is
more
in
their
esteem
,
to
that
which
they
accounted
lesse
of
;
Shewing
that
if
they
did
not
beleeve
Moses
writings
,
who
himselfe
was
so
high
in
their
esteem
,
and
whose
writings
they
acknowledged
to
be
divine
Scripture
,
it
was
no
wonder
they
gave
him
no
credit
,
of
whom
they
had
no
such
account
,
though
indeed
he
was
infinitely
above
him
.
Whence
learn
.
1.
Christ
our
Lord
was
content
to
undergo
contempt
and
disrespect
,
and
to
be
looked
on
as
inferiour
to
his
very
servants
;
That
so
he
might
make
his
people
truely
honourable
,
and
might
sanctifie
contempt
to
them
;
and
particularly
,
that
his
servants
might
not
be
discouraged
when
they
are
sleighted
,
considering
that
none
contemne
them
,
but
they
contemne
these
whom
they
professe
to
esteem
more
of
:
Therefore
Christ
speaks
of
himself
here
as
inferiour
to
Moses
in
their
eyes
,
and
acquiesceth
in
this
,
that
they
contemned
Moses
whom
they
boasted
of
,
as
well
as
him
.
2.
The
writings
of
Moses
(
as
of
other
pen-men
of
Scripture
are
worthy
to
be
beleeved
)
even
all
and
every
part
of
them
;
for
,
it
is
a
chalenge
,
ye
beleeve
not
his
writings
.
3.
Such
as
will
not
beleeve
the
Scriptures
,
would
not
beleeve
Christ
,
nor
esteem
of
him
,
if
he
were
in
the
world
speaking
to
them
;
for
,
if
ye
beleeve
not
his
w●itings
,
how
shall
ye
beleeve
my
words
?
See
Luke
16.29
,
30
,
31.
CHAP.
VI.
IN
this
Chapter
we
have
recorded
,
First
,
A
miracle
of
Christs
feeding
a
great
multitude
with
a
few
loaves
and
fishes
;
to
ver.
16.
Next
,
His
miraculous
walking
on
the
Sea
,
to
come
to
his
disciples
in
their
need
;
to
ver.
22.
Thirdly
,
Christs
Sermon
,
or
conference
,
with
those
who
followed
him
,
concerning
the
bread
of
life
,
with
the
effects
and
consequents
of
the
conference
,
to
the
end
of
the
Chapter
.
Verse
.
1.
AFter
these
things
Jesus
went
over
the
Sea
of
Galilee
,
which
is
the
Sea
of
Tiberias
:
This
history
of
the
miracle
of
the
loaves
is
the
same
with
that
which
is
recorded
,
Matth.
14.13
,
&c.
Mark
.
6.32
.
Luk.
9.10
,
&c.
And
here
are
mentioned
some
antecedents
,
occasions
,
and
circumstances
of
the
miracle
,
to
ver.
5.
some
preparations
to
it
,
to
ver.
1●
.
the
forme
of
the
miracle
,
ver.
11.
and
some
consequents
following
upon
it
,
to
ver.
16.
In
this
first
ver.
we
have
a
general
connexion
,
and
transition
from
what
had
been
formerly
said
,
to
what
now
followeth
,
with
a
general
designation
of
the
time
and
place
of
this
miracle
.
As
for
the
time
of
it
,
it
is
said
to
be
after
these
things
,
which
is
not
to
be
understood
as
if
this
followed
immediately
upon
what
is
spoken
of
,
chap
5.
for
then
Christ
was
in
Jerusalem
,
now
he
is
in
Galilee
:
But
John
doth
passe
over
many
things
that
are
marked
by
the
other
Evangelists
,
and
doth
only
pitch
upon
the
history
of
these
miracles
,
though
marked
by
others
,
because
they
gave
occasion
to
the
following
Sermon
which
the
rest
had
omitted
.
And
in
particular
,
the
other
Evangelists
do
cleare
that
this
followed
upon
the
beheading
of
John
the
Baptist
,
Matth.
1●
.
10
,
11
,
12
,
13
,
&c.
which
trysted
also
with
his
disciples
return
,
after
he
had
sent
them
out
to
preach
,
Mark
.
6.29
,
30
,
31
,
32
,
&c.
and
with
Herods
hearing
of
his
fame
,
and
desiring
to
see
him
,
Luk.
9.7
.
—
10
,
&c.
As
for
the
place
it
is
said
he
went
over
the
Sea
of
Galilee
,
&c.
This
lake
in
Galilee
,
through
which
Jordan
runs
,
gets
several
names
in
Scripture
from
several
places
upon
the
banks
of
it
,
as
here
it
is
called
the
Sea
of
Tiberias
,
from
a
Town
built
there
by
Herod
the
Tetrarch
,
and
named
from
Tiberius
the
Roman
Emperour
.
We
need
not
conceive
that
Christ
went
over
the
lake
to
the
opposite
shoare
,
for
Tiberias
and
Bethsaida
(
to
the
bounds
whereof
he
went
,
Luk.
9.10
)
were
both
on
one
side
of
that
lake
,
and
the
people
followed
him
on
foot
,
ver.
2.
with
Mark
.
6.33
.
But
he
passed
over
some
creek
or
bay
of
that
lake
,
that
so
he
might
more
speedily
retire
himselfe
into
a
desert
place
,
as
the
rest
call
it
,
and
might
ease
his
wearied
disciples
,
who
had
been
toiled
with
travel
,
and
be
rid
of
the
presse
of
the
multitude
,
at
least
for
a
time
.
From
these
words
,
as
they
are
cleared
,
we
may
learn
.
1.
Christs
practice
and
lot
teacheth
,
that
his
servants
ought
to
be
very
bussie
in
their
stations
,
and
may
expect
,
and
should
submit
unto
a
tossed
unsetled
life
;
for
,
he
is
whiles
in
Judea
,
and
whiles
in
Galilee
,
about
his
calling
,
and
is
here
driven
to
new
wandring
.
2.
Christs
and
his
servants
entertainment
in
the
world
,
is
ordinarily
such
,
as
most
desart
and
barren
places
will
be
more
sweet
and
comfortable
,
then
any
other
;
Therefore
,
Christ
leaveth
the
Cities
,
and
retires
to
a
desart
,
shunning
Herods
fury
.
See
Heb.
11.37
,
38.
3.
As
it
is
no
right
way
to
keep
Christ
among
a
people
,
to
wrong
his
servants
;
(
for
,
he
removes
when
John
is
slain
)
So
it
is
lawful
for
Ministers
to
withdraw
themselves
from
the
dangers
wherewith
they
are
threatned
,
providing
the
trial
be
personal
,
and
they
may
do
it
without
wronging
their
cause
and
calling
;
for
,
so
hath
Christ
taught
us
,
who
went
over
the
Sea
of
Galilee
,
&c.
to
shun
the
rage
of
Herod
,
who
being
engaged
in
persecution
would
be
at
more
of
it
.
4.
As
Christs
servants
may
have
much
toile
,
and
should
spend
themselves
willingly
in
his
work
;
So
he
will
be
tollicitous
for
them
who
serve
him
,
and
careful
to
give
them
needful
refreshments
and
breathings
;
for
,
such
is
his
care
of
his
disciples
here
,
who
return
wearied
unto
him
.
Verse
2.
And
a
great
multitude
followed
him
,
because
they
saw
his
miracles
which
he
did
on
them
that
were
diseased
.
This
verse
contains
a
remote
occasion
of
the
miracle
and
a
consequent
of
Christs
removal
;
which
is
,
that
many
did
follow
him
,
considering
the
miracles
he
had
done
;
And
their
following
him
till
they
were
hungry
,
occasioned
the
miracle
in
feeding
of
them
.
Doctrine
1.
Persecution
and
trouble
will
not
make
Christ
have
a
thin
back
,
when
he
sees
it
meet
to
honour
himselfe
by
having
many
followers
;
for
,
here
a
great
multitude
followed
him
,
though
Herod
be
seeking
him
,
and
he
go
but
to
a
desert
place
,
where
they
could
be
but
ill
accommodate
.
And
this
speaks
sadly
against
the
lazinesse
of
many
in
times
of
greater
quiet
.
2.
Such
as
have
an
errand
to
Christ
,
or
any
estimation
of
him
,
will
be
at
pains
to
follow
him
,
for
,
so
did
they
here
,
yea
and
outwent
them
,
Mark
.
6.33
.
though
they
were
not
,
at
least
all
of
them
,
well
principled
.
3.
It
is
not
enough
that
multitudes
pretend
great
respect
to
Christ
,
and
follow
him
for
outward
considerations
and
advantages
,
unlesse
their
principals
and
their
motives
be
yet
more
spiritual
;
for
,
herein
they
fell
short
,
in
that
they
followed
him
,
because
they
saw
his
miracles
,
not
taking
up
the
true
excellency
of
his
person
thereby
,
nor
being
affected
with
his
doctrine
,
or
seeking
their
own
spiritual
good
;
But
the
great
wheele
in
all
this
,
was
their
being
affected
with
his
works
as
a
novelty
,
and
the
outward
benefit
they
had
thereby
.
And
therefore
however
now
they
follow
him
on
all
hazards
,
yet
afterward
when
he
lets
them
see
their
errour
,
and
presseth
spiritual
things
upon
them
,
they
voluntarily
forsake
him
,
ver.
66.
It
is
better
to
feel
one
miracle
wrought
upon
the
heart
in
changing
of
it
,
then
to
be
affected
with
many
outward
miracles
.
4.
Christ
doth
perfectly
know
and
take
notice
who
they
are
that
do
follow
him
,
and
what
their
principles
and
motives
are
;
for
,
here
an
account
of
it
is
given
and
regestrate
;
and
afterward
he
lets
them
know
it
more
clearly
.
5.
Christ
makes
himselfe
known
by
these
miracles
on
the
diseased
,
not
onely
to
fulfil
the
prophesies
that
went
before
of
him
,
Matth.
11.5
.
with
Isa.
35.6
.
But
to
shew
that
he
came
by
his
miracles
to
do
good
,
Acts
10.38
.
and
not
to
satisfie
curiosity
;
And
to
teach
,
that
his
company
and
dispensations
are
very
alluring
,
to
invite
men
to
come
to
him
:
for
,
they
will
finde
many
diseases
and
wants
among
his
followers
,
and
him
taking
notice
of
them
all
,
and
curing
them
,
even
miraculously
.
Verse
3.
And
Jesus
went
up
into
a
mountain
,
and
there
he
sate
with
his
disciples
.
Followeth
another
antecedent
of
the
miracle
,
shewing
that
however
the
people
do
follow
and
interrupt
him
,
yet
he
went
up
for
a
while
into
a
retired
mountain
with
his
disciples
,
to
refresh
them
with
his
company
.
This
mountain
was
not
the
place
where
the
miracle
was
wrought
,
but
after
he
had
rested
a
while
here
,
he
came
down
to
the
plain
to
the
multitude
,
as
may
be
gathered
from
verse
15.
Whence
learn
,
1.
Refreshment
after
labour
and
travel
in
Gods
service
,
is
so
necessary
and
so
lawful
,
that
Christ
will
have
a
care
to
afford
it
to
his
servants
,
even
in
greatest
throng
of
busines
;
Therefore
,
albeit
the
people
do
follow
and
interrupt
him
,
yet
he
went
up
into
a
mountain
,
for
this
end
.
2.
It
is
the
sweet
refreshment
of
Christs
followers
,
when
they
have
not
onely
vacation
,
for
a
time
,
from
their
laborious
toile
,
but
when
they
enjoy
some
familiar
hours
of
fellowship
with
himself
,
being
free
from
the
noise
of
distractions
in
the
world
;
for
,
thus
were
they
refreshed
,
there
he
sate
with
his
disciples
,
where
no
doubt
he
refreshed
their
bodies
with
rest
and
food
,
as
may
be
gathered
from
Mark
6.31
.
but
chiefly
their
souls
with
divine
conferences
.
3.
Christ
is
the
wise
dispenser
of
his
servants
refreshments
and
breathing
times
,
who
doth
let
out
their
allowances
as
they
may
be
most
useful
,
and
not
prejudicial
unto
them
;
for
he
doth
not
bring
them
after
their
toile
,
to
a
place
of
delights
,
but
to
a
desert
and
a
mountain
to
rest
them
in
,
and
allowes
it
but
for
a
while
,
or
,
a
little
,
as
it
is
,
Mark
6.31
.
and
presently
they
are
at
work
again
:
If
Christ
did
not
deale
thus
,
they
would
finde
rest
and
excesse
of
delights
waste
them
more
,
then
toile
it self
.
Verse
4.
And
the
Passeover
,
a
feast
of
the
Jewes
was
nigh
.
In
this
verse
the
circumstance
of
the
time
of
this
miracle
,
which
was
but
generally
spoken
of
,
verse
1.
is
now
more
expressely
declared
,
that
it
was
about
the
time
of
the
Passeover
.
And
so
if
that
Feast
,
Chap.
5.
1.
were
the
Passeover
,
this
should
be
the
third
since
his
Baptisme
,
for
the
first
is
spoken
of
chap.
2.13
.
This
circumstance
is
marked
,
not
onely
to
confirme
the
truth
of
the
History
;
or
,
to
put
us
in
minde
that
these
anniversary
feasts
were
peculiar
to
the
Jewes
;
or
,
to
shew
how
seasonably
Christ
did
preach
of
eating
the
spiritual
food
of
their
souls
,
about
that
time
the
Passeover
was
to
be
eaten
.
But
further
,
it
would
appeare
that
Christ
went
not
up
to
this
Feast
,
for
it
is
here
marked
,
that
a
little
before
that
time
,
he
is
in
the
desart
places
of
Galilee
,
and
nothing
is
marked
of
his
going
up
afterward
to
it
,
by
the
rest
of
the
Evangelists
.
And
John
7.1
.
seemes
to
point
out
his
continued
resolution
,
after
this
Sermon
,
to
stay
in
Galilee
;
and
John
7.3
,
4.
his
brethren
do
chalenge
him
for
lurking
,
and
John
7.21
.
he
seemes
to
point
at
that
work
at
the
poole
of
Bethesda
,
of
which
chap.
5.
as
the
work
which
he
had
last
done
among
them
,
and
which
stuck
much
in
their
minds
at
Jerusalem
.
As
for
the
multitude
that
followed
him
,
it
is
not
needful
to
enquire
whether
they
went
up
after
this
to
the
Feast
,
or
not
;
But
for
his
part
,
it
teacheth
,
1.
Corrupt
Church
men
are
as
dangerous
,
and
as
much
to
be
avoided
,
as
any
persecutors
:
for
,
as
he
withdrew
for
a
time
from
Herod
,
though
he
went
afterward
to
Capernaum
,
verse
59.
belike
,
because
Herod
was
gone
to
the
Feast
,
as
he
used
sometime
to
do
,
Luke
23.7
.
or
,
because
he
would
not
alway
lurk
)
so
he
kept
himself
without
the
reach
of
the
Scribes
and
Pharisees
.
2.
It
is
no
strange
thing
to
see
Christ
and
his
servants
secluded
from
the
publike
and
solemne
meetings
of
the
Church
,
because
of
dangers
and
snares
laid
for
them
:
And
in
such
a
case
,
it
is
their
affliction
,
not
their
sinne
,
to
stay
away
;
for
so
much
doth
Christs
practice
and
lot
teach
.
Though
it
be
remarkable
how
prudently
he
carrieth
it
,
that
he
will
not
give
offence
,
by
staying
in
the
Cities
at
such
a
time
,
but
retireth
himself
till
the
importunity
of
the
people
bring
him
back
again
.
3.
Christ
would
have
his
people
expecting
preservation
,
in
the
use
of
all
ordinary
lawful
means
;
and
for
this
end
,
he
who
could
by
his
omnipotencie
restrain
the
fury
of
men
,
doth
sanctifie
that
way
in
his
own
practice
,
which
his
people
are
to
walk
in
;
for
,
he
doth
stay
away
,
though
he
could
have
gone
there
,
and
have
preserved
himself
even
when
he
was
among
their
hands
.
Verse
5
When
Jesus
then
lift
up
his
eyes
,
and
saw
a
great
company
come
unto
him
,
he
saith
unto
Philip
,
Whence
shall
we
buy
bread
that
these
may
eate
?
6.
(
And
this
he
said
to
prove
him
:
for
he
himself
knew
what
he
would
do
.
)
7.
Philip
answered
him
,
Two
hundred
penny
worth
of
bread
is
not
sufficient
for
them
,
that
every
one
of
them
may
take
a
little
.
Followeth
the
introduction
and
preparations
to
the
miracle
,
wherein
is
recorded
what
past
betwixt
Christ
and
some
,
or
all
of
his
disciples
,
and
betwixt
them
and
the
people
,
before
the
miracle
was
wrought
.
In
these
verses
is
recorded
,
that
Christ
taking
notice
of
the
multitude
,
doth
pose
Philip
,
how
they
might
be
provided
,
verse
5.
which
he
doth
,
not
out
of
ignorance
or
irresolution
,
but
to
try
him
,
verse
6.
Philip
gives
such
an
answer
as
bewrayes
his
weaknesse
in
the
matter
,
by
shewing
that
much
money
(
and
possibly
more
then
they
could
command
)
would
not
by
a
mouthful
,
farre
lesse
full
refreshment
,
to
every
one
of
such
a
multitude
,
verse
7.
We
are
to
consider
,
that
this
was
not
the
first
thing
Christ
did
with
them
;
But
after
he
had
pitied
the
multitude
,
and
preached
unto
them
,
and
healed
their
sick
,
and
after
he
had
refused
to
send
them
away
in
the
evening
,
fasting
,
at
the
disciples
desire
(
all
which
are
recorded
by
the
other
Evangelists
:
)
he
at
last
falls
upon
this
,
and
other
questions
recorded
by
the
rest
,
for
the
further
trial
and
discovery
of
the
disciples
.
From
verse
5.
Learn
,
1.
There
is
no
trouble
nor
distraction
,
nor
desire
of
ease
,
will
hinder
Christ
from
taking
notice
of
them
who
come
to
him
,
even
albeit
they
have
many
defects
in
their
coming
;
Therefore
,
albeit
Christ
had
withdrawn
to
refresh
himself
and
his
disciples
,
and
it
was
much
indiscretion
in
them
to
interrupt
him
,
yet
he
takes
notice
of
them
,
and
pitying
them
,
doth
preach
unto
them
,
and
cure
their
sick
,
as
is
recorded
by
the
rest
.
And
this
may
teach
Christs
servants
not
to
take
it
in
evil
part
,
though
they
be
kept
so
busie
in
their
calling
,
as
to
want
sometime
that
kindly
rest
that
is
allowed
upon
them
.
See
2
Cor.
11.27
,
28
,
2.
As
an
ardent
affection
after
Christs
company
,
will
make
men
oft-times
forget
their
owne
outward
necessities
,
so
they
may
enjoy
him
,
(
as
here
,
we
find
the
multitude
follow
him
to
a
desart
place
,
without
any
provision
;
)
So
Christ
will
not
faile
to
take
notice
of
all
the
necessities
,
even
bodily
,
of
those
that
follow
him
;
for
,
here
he
is
carefull
of
what
they
had
neglected
.
3.
Christ
will
put
his
followers
,
who
have
been
long
in
his
company
,
and
have
seene
much
of
him
,
to
give
a
proof
of
their
proficiencie
thereby
,
before
he
let
them
see
new
proofs
of
his
power
;
for
such
was
his
scope
in
this
question
,
Whence
shall
we
buy
bread
,
that
these
may
eat
?
He
would
first
try
what
was
in
the
thoughts
of
his
disciples
,
who
heretofore
had
seene
many
of
his
miracles
.
And
the
question
seemes
to
be
put
to
Philip
,
not
so
much
because
he
had
been
the
mouth
of
the
disciples
,
in
desiring
Christ
to
send
the
multitude
away
:
as
because
now
he
was
an
old
scholar
,
and
among
the
first
of
his
followers
,
John
1.43
.
(
as
Andrew
also
was
,
John
1.40
.
)
and
yet
long
after
this
,
he
is
but
rude
and
ignorant
,
John
14.8
,
9.
From
verse
6.
Learn
,
1.
Christs
words
(
as
also
his
dispensations
)
wil
very
readily
be
mistaken
and
misconstructed
,
unlesse
himselfe
explaine
what
is
his
scope
in
them
;
Therefore
it
is
necessary
that
he
clear
it
here
.
2.
Christs
scope
in
his
words
,
(
as
also
in
his
dealing
,
)
is
oft-times
onely
to
try
them
with
whom
he
hath
to
do
:
and
when
he
hath
so
done
,
he
can
let
them
finde
that
his
trying
word
or
dispensation
is
not
all
;
but
he
hath
more
to
say
and
do
;
for
,
this
he
said
,
to
prove
him
,
and
yet
after
that
,
he
did
the
work
.
See
Deut.
8.15.16
.
3.
Christ
will
even
have
the
weaknesse
of
his
own
followers
tried
;
partly
,
that
what
is
known
to
him
,
and
yet
lurking
,
may
be
discovered
to
them
,
and
so
they
may
not
conceit
of
more
then
they
have
,
and
the
evil
which
before
lurked
and
was
unseen
,
may
be
cured
when
it
is
discovered
;
And
partly
,
that
he
may
be
exalted
,
who
is
alsufficient
to
do
what
he
pleaseth
,
when
their
weaknesse
layeth
them
by
:
for
these
causes
did
he
prove
Philip
,
and
belike
the
rest
also
,
as
appears
afterward
in
Andrew
.
4.
Christ
needs
not
consult
with
any
,
nor
the
help
of
any
mans
wit
in
greatest
extremities
;
nor
is
he
ignorant
,
or
uncertain
and
irresolute
what
to
do
,
whatever
his
way
of
carrying
on
his
work
seeme
to
say
;
Therefore
it
is
added
for
confirmation
,
for
he
himself
knew
what
he
would
do
.
From
verse
7.
Learn
,
1.
When
Christ
puts
even
his
most
eminent
followers
to
trial
,
they
will
prove
weak
,
if
they
be
left
to
themselves
;
for
,
so
appears
here
in
one
and
moe
of
them
,
though
they
had
seene
many
proofs
of
him
2.
When
men
judge
by
sense
or
reason
,
and
do
look
to
likelihoods
and
probabilities
,
and
not
to
Christs
power
,
they
will
soone
be
at
their
wits
end
in
extremities
,
and
unable
to
answer
doubtful
cases
;
for
,
so
much
doth
his
answer
teach
,
Two
hundred
penny
worth
of
bread
is
not
sufficient
for
them
that
every
one
of
them
may
take
a
little
.
It
is
not
needful
to
determine
how
much
this
summe
was
according
to
our
coin
,
but
it
is
sufficient
to
know
that
it
was
a
great
summe
to
them
,
and
would
have
bought
more
then
he
made
use
of
to
feed
the
people
with
.
3.
It
is
Christs
way
,
oft-times
,
to
do
that
for
his
people
,
whereof
there
is
no
probability
or
likelihood
,
that
so
his
glory
may
shine
the
more
brightly
in
it
;
for
,
so
it
appears
in
his
working
this
miracle
,
and
feeding
the
multitude
,
when
there
was
no
appearance
how
it
should
be
done
.
And
this
should
warne
men
,
as
not
to
tempt
God
in
an
ordinary
calling
,
by
neglecting
ordinary
means
;
so
also
,
not
to
be
discouraged
with
improbabilities
,
when
they
are
in
need
,
and
have
to
do
with
Christ
.
Verse
8.
One
of
his
disciples
,
Andrew
,
Simon
Peters
brother
,
saith
unto
him
.
9.
There
is
a
lad
here
which
hath
five
barley
loaves
,
and
two
small
fishes
:
but
what
are
they
among
so
many
?
Followeth
a
further
preparation
to
the
miracle
,
in
Andrews
giving
an
account
of
their
provision
,
though
with
as
little
faith
and
expectation
of
what
Christ
was
to
do
,
as
Philip
had
shewed
.
It
seemes
that
after
Christ
had
bid
them
try
what
they
had
,
Mark
.
6.38
,
Andrew
gave
him
an
account
that
a
little
boy
had
so
many
loaves
and
fishes
,
(
which
belike
were
carried
about
for
the
disciples
use
,
Matth.
14.17
.
Mark
6.38
.
Luke
9
13.
)
but
all
that
was
nothing
for
feeding
so
many
.
Doctrine
1.
Weaknesse
and
short-sightednesse
is
not
the
temper
of
one
onely
,
but
of
all
Christs
followers
,
if
they
be
put
to
it
;
and
every
disciple
will
be
ready
to
discover
his
own
weaknesse
,
faster
then
anothers
,
in
a
day
of
trial
;
for
,
Andrew
acquits
himself
no
better
then
Philip
here
,
though
he
was
one
of
the
first
disciples
.
2.
As
Christ
did
not
neglect
to
provide
such
outward
things
,
as
were
necessary
for
himself
and
his
followers
;
So
his
provision
is
such
as
may
teach
sobriety
,
and
contentment
with
a
mean
condition
,
unto
all
,
for
,
he
hath
onely
five
barley
loaves
,
and
two
small
fishes
.
3.
Such
as
would
imitate
Christ
,
ought
to
be
tender
,
and
ready
to
communicate
to
the
necessities
of
others
,
were
their
own
portion
never
so
small
;
for
,
not
onely
Christ
,
but
his
disciples
are
willing
to
bestow
their
small
provision
upon
the
multitude
,
though
they
judge
it
could
serve
them
in
no
stead
.
4.
It
is
worthy
of
serious
and
frequent
observation
,
to
consider
how
weak
sense
and
reason
will
prove
in
Gods
matters
;
how
much
Christ
will
lay
by
the
hope
and
expectation
of
creatures
,
before
he
appear
in
his
glorious
working
;
and
,
how
he
will
work
that
for
a
needy
people
,
that
is
little
expected
by
any
;
Therefore
also
is
Andrew's
weaknesse
marked
,
(
What
are
they
among
so
many
?
)
as
well
as
Philips
,
that
it
might
contribute
to
set
out
Christs
glory
in
this
miracle
.
Verse
10.
And
Jesus
said
,
Make
the
men
sit
down
.
Now
there
was
much
grasse
in
the
place
.
So
the
men
sate
down
in
number
about
five
thousand
.
Followeth
a
nearer
preparation
to
the
miracle
,
wherein
,
Christ
having
laid
by
the
expectation
of
his
disciples
,
commands
that
they
bid
the
people
sit
down
upon
the
grasse
,
which
was
rank
in
that
Countrey
and
climate
at
that
season
;
whereunto
the
people
(
who
were
a
great
many
)
give
obedience
,
and
so
Christ
proceeds
to
feed
them
.
Doctrine
1.
Christ
takes
no
advantage
of
his
peoples
weaknesse
and
dulnesse
,
to
hinder
him
to
do
good
when
it
is
needed
;
for
,
notwithstanding
their
slownesse
of
heart
to
give
him
glory
,
yet
he
goeth
to
the
miracle
,
for
their
good
,
and
the
peoples
.
2.
It
is
Christs
way
,
oft-times
,
to
refute
the
doubts
of
his
people
,
by
his
working
,
and
by
real
proofs
of
his
power
and
love
;
for
,
he
stayeth
not
to
debate
with
his
disciples
about
their
doubts
,
but
refutes
them
by
the
following
work
.
3.
Christ
may
see
it
fit
to
engage
his
own
in
strange-like
service
,
and
to
impose
commands
upon
them
that
seeme
absurd
to
sense
and
reason
,
and
yet
give
a
good
account
of
all
,
in
his
time
:
for
,
such
was
this
command
,
to
make
the
men
sit
down
upon
the
grasse
,
to
a
bare
table
,
and
yet
he
fed
them
all
.
4.
It
is
the
commendation
of
Christs
followers
,
when
,
how
weak
s●ever
their
faith
be
,
yet
they
subject
themselves
to
his
commands
,
and
yeild
obedience
,
without
any
reasoning
;
for
,
such
was
both
the
disciples
,
and
the
peoples
practice
,
here
;
they
being
commanded
by
Christ
,
do
make
the
men
sit
down
,
and
the
men
sate
down
,
though
none
of
them
saw
well
what
Christ
was
about
to
do
.
5.
Every
circumstance
of
Christs
work
,
which
sets
out
his
glory
ought
to
be
marked
,
and
he
will
order
his
working
so
,
as
these
may
be
seen
;
Therefore
it
is
marked
,
as
setting
out
Christs
glory
,
that
they
were
in
number
about
five
thousand
,
whom
he
fed
,
which
is
to
be
understood
of
the
men
onely
,
besides
women
and
children
,
Matth.
14.21
.
And
this
is
marked
in
this
place
,
because
Christ
commanded
that
they
should
be
so
set
down
in
ranks
and
companies
,
(
Mark
6.39
,
40.
Luke
9.14
.
)
as
the
disciples
might
easily
mark
the
number
of
them
.
Verse
11.
And
Jesus
took
the
loaves
,
and
when
he
had
given
thanks
,
he
distributed
to
the
disciples
,
and
the
disciples
to
them
that
were
set
down
,
and
likewise
of
the
fishes
as
much
as
they
would
.
In
this
verse
we
have
the
miracle
it self
,
and
the
manner
of
it
;
that
Christ
having
given
thanks
,
did
distribute
to
the
disciples
,
and
they
to
the
people
,
and
that
it
grew
among
all
their
hands
,
so
that
every
one
got
as
much
as
they
would
.
Whence
learn
,
1.
Christs
undertaking
to
do
great
things
for
his
people
,
will
not
prove
evanishing
flourishes
,
but
real
works
;
for
;
he
who
bid
them
do
several
things
in
order
to
this
work
,
doth
now
work
it
gloriously
.
2.
This
thanksgiving
and
blessing
,
premitted
to
the
miracle
,
teacheth
1.
That
all
our
refreshments
should
be
sanctified
and
gone
about
with
prayer
and
praise
,
Deut.
8.10
.
Considering
,
that
they
are
great
mercies
,
though
ordinary
;
that
it
is
his
word
and
blessing
which
maketh
them
feed
us
;
that
this
is
a
mean
to
draw
down
a
blessing
upon
them
,
as
Christ
here
doth
on
the
loaves
and
fishes
;
that
hereby
they
are
sanctified
to
us
,
1
Tim.
4.4
,
5.
and
,
that
it
is
a
mean
to
sweeten
common
mercies
to
us
,
when
we
acknowledge
them
to
come
down
from
heaven
,
as
proofs
of
love
,
and
do
so
take
them
out
of
his
hand
.
2.
That
chearfulnesse
and
thankfulnesse
to
God
is
to
be
made
conscience
of
by
them
who
have
sober
and
course
fare
,
as
well
as
if
they
had
choisest
dainties
;
for
,
so
doth
Christs
practice
teach
,
when
he
had
but
barley
loaves
and
fishes
.
3.
That
God
alone
must
have
the
glory
of
all
the
wonderful
works
he
doth
for
his
people
.
Therefore
doth
Christ
give
thanks
and
blesse
,
as
Mediatour
,
to
testifie
that
it
was
by
the
power
of
God
that
he
(
being
one
with
the
Father
)
did
the
work
.
Doctrine
3.
This
miracle
it self
,
and
the
distribution
by
the
disciples
to
the
people
,
and
the
encrease
of
the
loaves
,
teacheth
.
1.
As
by
curing
the
sick
and
diseased
,
Christ
proved
himself
to
be
a
Physician
for
all
their
plagues
and
sores
:
so
by
this
he
proves
himself
to
be
the
true
spirituall
food
of
souls
,
as
he
cleareth
in
the
following
Sermon
.
2.
It
is
not
abundance
,
that
is
necessary
for
the
maintenance
of
the
life
of
man
,
but
Gods
blessing
upon
what
a
man
enjoyes
,
be
it
lesse
or
more
;
for
,
so
doth
this
miracle
teach
.
3.
It
is
Christ
that
sends
every
man
his
portion
and
allowance
,
through
whose
hand
soever
it
comes
,
for
though
the
disciples
give
immediately
to
the
people
,
yet
it
is
Christ
who
,
by
them
,
doth
distribute
.
4.
Christ
allowes
much
benefit
upon
his
servants
and
minds
it
,
in
his
employing
them
betwixt
him
and
his
people
;
for
,
he
employeth
them
to
distribute
unto
the
people
,
not
so
much
that
they
might
get
wherewith
to
refresh
themselves
,
and
satisfie
their
hunger
,
but
especially
,
that
their
faith
might
be
confirmed
,
by
being
so
near
witnesses
of
the
glory
of
this
miracle
.
5.
Obedience
to
a
command
,
and
making
use
of
what
we
have
,
is
a
mean
to
make
it
encrease
and
grow
as
there
is
need
;
for
,
in
distributing
that
small
portion
at
Christs
command
,
it
growes
.
6.
Christs
servants
may
expect
to
have
their
endeavors
blessed
,
when
they
get
their
furniture
out
of
his
hand
,
and
employ
themselves
as
his
instruments
,
in
dispensing
thereof
:
for
,
the
disciples
getting
their
provision
out
of
Christs
hand
,
and
so
distributing
it
,
to
feed
his
people
,
it
growes
among
their
hands
.
7.
Christs
allowance
is
very
large
;
he
can
make
course
fare
of
barley-bread
and
fish
satisfie
men
with
his
blessing
;
he
can
make
little
of
it
suffice
never
so
many
,
and
let
every
one
have
no
scant
:
for
,
they
got
all
as
much
as
they
would
.
Verse
12.
When
they
were
filled
he
said
unto
his
Disciples
,
gather
up
the
fragments
that
remaine
,
that
nothing
be
lost
.
13.
Therefore
they
gathered
them
together
,
and
filled
twelve
baskets
with
the
fragments
of
the
five
barley
loaves
,
which
remained
over
and
above
,
unto
them
that
had
eaten
.
Followeth
some
effects
and
consequents
of
this
miracle
;
And
first
,
the
people
being
satisfied
,
Christ
commands
the
fragments
to
be
gathered
up
,
whereby
the
truth
of
the
miracle
is
confirmed
,
not
only
that
the
people
are
filled
,
but
there
is
more
left
then
they
laid
down
at
first
.
Whence
learn
.
1.
Christs
miracles
are
such
as
sense
will
beare
witnesse
unto
,
and
he
will
make
his
peoples
sensible
satisfaction
,
bear
witnesse
for
him
,
how
really
good
he
is
unto
them
;
for
,
so
is
this
miracle
confirmed
from
the
effect
,
they
were
filled
.
2.
As
the
Lords
people
should
not
be
doubtful
or
anxious
in
wants
;
So
when
he
giveth
greatest
plenty
,
they
should
be
frugal
and
thrifty
,
and
should
beware
of
abusing
greatest
abundance
;
for
,
though
he
had
now
fed
them
miraculously
,
yet
saith
he
,
gather
up
the
fragments
that
remain
,
that
nothing
be
lost
.
3.
Such
as
,
at
Christs
command
,
lay
out
what
he
hath
given
them
,
for
supplying
the
necessities
of
others
,
may
expect
to
be
no
losers
,
but
rather
gainers
;
for
,
the
disciples
who
gave
out
their
provision
,
finde
it
returned
with
advantage
,
and
instead
of
five
loaves
and
two
fishes
,
they
filled
twelve
baskets
with
the
fragments
,
&c.
Verse
14.
Then
those
men
when
they
had
seene
the
miracle
that
Jesus
did
,
said
,
This
is
of
a
truth
that
Prophet
that
should
come
into
the
world
.
A
second
effect
and
consequent
of
this
miracle
,
is
,
that
hereby
they
are
led
to
acknowledge
him
to
be
that
great
Prophet
,
whom
the
Jewes
expected
according
to
the
prediction
,
Deut.
18.
which
was
indeed
true
of
him
,
however
they
did
not
take
him
up
as
became
in
his
person
,
offices
and
benefits
,
beside
that
they
went
far
wrong
in
the
following
purpose
.
Whence
learn
.
1.
This
knowledge
of
the
Scriptures
,
and
of
the
Messiah
,
which
continued
among
these
Jewes
in
these
corrupt
and
declining
times
,
may
witnesse
sadly
against
the
ignorance
of
men
in
the
daies
of
the
Gospel
,
when
yet
light
is
far
clearer
.
2.
Christs
working
should
discover
unto
people
somewhat
concerning
himselfe
;
And
the
use
of
his
miracles
is
,
to
discover
unto
us
what
his
offices
are
,
and
to
confirme
us
in
the
faith
thereof
;
for
,
These
men
,
when
they
had
seen
the
miracles
that
Jesus
did
,
said
,
This
is
that
Prophet
.
Though
it
be
remarkable
that
this
affects
them
more
then
many
miracles
as
contributing
to
feed
their
belly
,
and
being
generally
benificial
to
all
,
whereas
healing
of
diseases
was
but
only
for
the
good
of
a
few
;
And
beside
,
they
took
occasion
to
dreame
of
an
easie
life
under
this
Messiah
.
3.
Christ
should
be
taken
up
and
expected
in
the
word
of
promise
,
that
so
his
manifestations
of
himselfe
may
be
more
sweet
when
they
come
;
for
,
this
heightens
their
estimation
of
him
,
that
he
is
the
Prophet
that
should
come
into
the
world
,
who
had
been
promi●ed
unto
them
,
and
whom
they
had
so
long
expected
.
See
Isa.
25.9
.
4.
Points
of
truth
,
especially
concerning
Christ
,
would
not
be
superficially
and
slightly
closed
with
,
but
men
should
be
perswaded
of
the
truth
of
them
,
that
so
they
may
boldly
confesse
and
professe
them
,
as
they
are
called
to
it
;
for
,
say
they
,
This
is
of
a
truth
that
Prophet
.
5.
Among
other
offices
of
the
Messiah
,
he
is
also
the
Prophet
of
his
people
,
and
the
great
Teacher
of
the
Church
,
from
whom
all
other
Teachers
have
their
commission
;
who
teacheth
his
people
infallibly
an
effectually
,
and
who
was
to
exercise
this
office
at
his
incarnation
and
coming
into
the
world
;
for
,
so
much
doth
their
designation
of
him
,
according
to
Scripture
prophecy
,
teach
,
This
is
that
Prophet
.
For
,
that
prediction
of
Moses
,
Deut
18.18
.
did
ultimately
and
chiefly
point
at
him
,
Act.
3.22
.
Verse
15.
When
Jesus
therefore
perceived
that
they
would
come
and
take
him
by
force
,
to
make
him
a
King
,
he
departed
againe
into
a
mountaine
himselfe
alone
.
A
third
effect
and
consequent
of
the
miracle
,
is
,
that
the
people
,
out
of
blind
and
furious
zeale
,
would
have
set
him
up
to
be
their
King
,
if
he
foreseeing
it
,
had
not
departed
againe
into
the
mountaine
(
where
he
and
the
disciples
had
been
,
ver.
3.
)
and
that
alone
,
having
commanded
his
disciples
to
go
to
Sea
,
as
the
other
Evangelists
do
record
:
And
so
this
is
a
transition
to
the
following
miracle
.
Doctrine
.
1.
There
is
no
point
of
divine
truth
received
by
natural
men
,
but
their
hearts
are
ready
to
detain
the
same
in
unrighteousnesse
,
and
to
leaven
it
with
their
own
corrupt
principles
;
for
,
they
who
acknowledge
him
to
be
the
Prophet
,
according
to
the
Scripture
,
and
who
had
warrant
also
to
receive
the
Messiah
as
a
King
,
do
yet
pervert
all
this
,
with
their
corrupt
conceptions
of
his
Kingdom
.
2.
Christ
is
ordinarily
much
mistaken
,
even
by
those
who
acknowledge
him
:
And
particularly
,
his
Kingdom
is
oft-times
conceived
of
amisse
;
for
,
so
do
they
here
;
Though
they
knew
him
to
be
the
promised
Messiah
,
yet
they
leave
that
,
and
take
themselves
only
to
his
Kingly
office
,
not
to
submit
themselves
to
his
Spiritual
yoke
and
government
,
but
expecting
carnal
liberty
,
and
a
prosperous
condition
,
under
their
promised
King
.
And
for
begetting
of
these
conceptions
;
there
concurred
.
1.
Their
mistake
and
carnal
conceptions
of
Scriptures
pointing
at
Christs
Kingdome
,
wherein
they
were
fostered
by
the
corrupt
glosses
of
their
Teachers
,
who
pointed
out
the
Messiah
as
a
worldly
Monarch
,
coming
to
subdue
all
nations
under
his
and
their
feet
.
2.
Their
own
carnal
disposition
,
which
minded
no
other
want
,
but
that
of
their
belly
,
and
therefore
could
conceive
of
no
other
remedy
and
advantage
by
him
,
but
that
they
should
live
at
ease
,
and
with
much
liberty
,
under
him
,
and
he
give
them
their
meat
without
toile
,
as
he
had
done
in
the
late
miracle
.
3.
They
were
more
sensible
of
the
yoke
of
oppression
,
wreathed
about
their
necks
by
the
Romans
,
and
of
their
slavery
that
way
,
then
they
were
of
sinne
and
soul
slavery
,
and
therefore
they
could
not
take
up
Christ
rightly
,
nor
make
right
use
of
him
,
but
dreamed
only
of
deliverance
from
their
outward
slavery
by
him
.
All
these
evils
would
be
guarded
against
by
them
who
would
conceive
a
right
of
Christ
;
and
in
a
word
,
men
would
beware
dreaming
of
great
things
under
the
Sun
,
in
Christs
company
,
and
when
they
engage
themselves
in
the
waies
of
godlinesse
.
Doctrine
.
3.
Men
may
have
fits
of
zeale
,
pretending
more
to
honour
Christ
,
and
be
more
furious
and
violent
in
the
expressions
thereof
,
then
those
who
have
spiritual
and
pure
zeale
;
and
yet
all
of
it
be
but
fleshly
and
sinful
;
for
,
such
is
their
blind
zeale
here
,
all
they
pretend
to
in
it
,
is
to
honour
Christ
,
and
exalt
him
as
a
King
,
and
they
will
do
it
violently
,
and
by
force
,
never
minding
the
danger
wherein
they
involved
themselves
thereby
,
and
yet
there
was
nothing
but
flesh
in
it
.
Carnal
zeale
,
what
ever
it
pretend
,
yet
it
sailes
both
with
winde
and
tide
,
and
therefore
such
impetuous
furious
motions
are
to
be
suspected
.
4.
Rash
and
carnal
blind
zeale
for
Christ
and
his
Kingdome
,
is
one
of
Satans
great
engines
,
whereby
he
labours
to
bring
real
prejudice
to
Christ
and
his
Kingdome
;
for
,
by
this
attempt
of
theirs
,
not
only
were
all
thoughts
of
his
spiritual
Kingdome
banished
,
and
swallowed
up
in
the
thoughts
of
a
carnal
Monarchy
,
but
this
was
the
ready
way
to
raise
a
scandal
on
him
,
as
guilty
of
treason
,
and
to
draw
the
Romans
on
him
,
and
them
,
and
all
his
followers
,
to
cut
them
off
.
5.
Christ
is
omniscient
,
and
knoweth
what
is
rolling
in
every
mans
minde
;
and
he
will
not
be
surprized
nor
over-reached
by
any
designe
of
men
;
for
,
Jesus
therefore
perceived
that
they
would
come
,
and
take
him
by
force
,
&c.
6
Christ
will
not
approve
of
any
honour
offered
to
him
,
which
he
hath
not
prescribed
and
enjoined
,
were
it
cloaked
with
never
so
much
of
apparent
zeal
;
for
,
he
refuseth
and
declineth
all
this
honour
,
as
not
required
by
himselfe
.
7.
Albeit
Christ
be
a
true
King
over
his
Church
,
and
do
exercise
a
spiritual
Kingdome
in
it
,
and
have
also
a
spiritual
government
established
,
for
keeping
his
subjects
in
order
;
Yet
he
came
not
into
the
world
to
be
a
worldly
King
,
nor
to
administrate
a
Kingdome
which
is
of
this
world
:
Nor
is
his
Kingdome
prejudicial
to
the
thrones
and
civil
government
of
men
,
but
the
best
pillar
they
have
,
if
they
will
suffer
him
to
rule
among
them
;
Therefore
doth
Christ
refuse
all
this
offer
,
as
not
competent
to
him
.
And
this
teacheth
his
followers
,
to
beware
of
usurping
Lordly
dominion
under
pretext
of
administring
the
things
of
his
Kingdome
.
8.
As
Christs
followers
should
shun
popular
applause
and
worldly
pomp
,
(
as
their
Masters
example
here
doth
teach
;
)
So
true
zeal
against
these
should
be
very
fervent
and
real
,
and
not
for
the
fashion
only
;
Therefore
Christ
not
only
prevents
their
motion
before
it
break
forth
,
but
withdraws
himselfe
alone
,
having
sent
his
disciples
away
,
that
they
may
not
finde
him
.
And
this
he
did
;
not
only
to
avoid
all
occasion
of
suspicion
,
or
prudently
to
break
their
fit
of
zeal
,
which
could
not
have
been
diverted
by
his
staying
and
reasoning
with
them
:
But
also
to
testifie
how
really
he
abhorred
their
course
,
and
so
gave
a
patterne
to
all
his
followers
,
not
to
put
away
applause
so
,
as
they
would
have
it
follow
them
,
but
really
to
detest
it
.
9.
Such
as
do
not
make
right
use
of
Christ
and
his
company
,
but
do
only
expect
carnal
things
of
him
,
are
justly
punished
with
the
want
of
his
company
;
As
here
he
deals
with
this
people
.
10
That
Christ
when
he
withdrew
,
went
to
prayer
,
(
as
is
remarked
,
Matth.
14.22
,
23.
Mark
6.46
.
)
it
may
teach
.
1.
Christ
hath
sanctified
to
his
people
the
exercise
of
prayer
in
all
their
needs
,
and
he
is
the
great
Intercessour
for
them
,
under
all
their
miseries
and
distresses
;
So
much
doth
his
practice
teach
.
For
,
albeit
he
was
true
God
,
and
so
needed
not
pray
,
yet
as
he
was
a
man
under
the
Law
,
he
would
pay
this
homage
and
fulfill
all
righteousnesse
,
and
by
making
use
thereof
in
his
need
,
Heb.
5.7
,
Matth.
26.39
.
he
hath
sanctified
this
exercise
to
all
his
needy
people
.
And
by
this
practice
he
teacheth
,
that
as
Mediatour
,
his
intercession
is
alwaies
ready
in
a
strait
,
and
he
delights
in
that
exercise
;
as
here
he
had
this
peoples
folly
to
pray
about
,
and
his
disciples
following
trial
to
hold
up
to
the
Father
.
2.
Prayer
is
a
special
mean
of
entertaining
communion
with
God
,
and
a
mean
of
converse
with
him
,
wherein
they
who
are
most
holy
,
will
be
most
frequent
,
as
Christs
practice
doth
teach
,
who
at
all
occasions
did
converse
with
his
Father
in
the
practice
of
this
duty
.
3.
Private
prayer
doth
require
as
much
privacy
and
retirednesse
as
may
conveniently
be
had
,
that
mens
spirits
may
settle
and
be
composed
for
the
dutie
;
So
much
also
doth
this
practice
of
Christ
teach
(
in
going
alone
to
the
mountaine
to
pray
)
as
it
is
a
patterne
to
us
,
though
he
himselfe
was
not
pestered
with
any
sinful
distractions
4.
When
men
get
much
applause
in
the
world
,
it
is
their
duty
not
only
to
shun
it
,
but
then
to
be
much
in
converse
with
God
;
partly
,
to
guard
their
hearts
from
being
blowen
over
at
unawares
;
and
partly
,
to
make
sure
that
all
is
right
betwixt
God
and
them
;
So
much
also
may
Christs
practice
of
prayer
at
this
time
,
as
it
is
a
patterne
to
us
,
teach
.
Verse
16.
And
when
even
was
now
come
,
his
disciples
went
down
unto
the
Sea
.
17.
And
entred
into
a
ship
,
and
went
over
the
Sea
,
toward
Capernaum
:
and
it
was
now
dark
,
and
Jesus
was
not
come
to
them
.
18.
And
the
Sea
arose
,
by
reason
of
a
great
wind
that
blew
.
Followeth
,
to
ver.
22.
the
second
part
of
the
chapter
,
containing
a
second
miracle
,
of
Christs
walking
on
the
Sea
,
to
come
to
the
disciples
in
their
need
,
with
the
antecedents
and
consequents
thereof
The
antecedents
thereof
are
recorded
,
ver
16
,
17
,
18.
the
miracle
it selfe
,
ver.
19.
—
and
the
consequents
of
it
,
ver.
—
19
,
20
,
21.
In
these
verses
we
have
the
antecedents
of
this
miracle
,
that
the
disciples
,
at
his
command
,
go
to
Sea
without
him
,
and
being
at
Sea
in
the
night
time
,
they
are
tossed
with
a
violent
tempest
and
contrary
winde
,
as
is
observed
,
Matth.
14.24
.
It
is
here
said
they
went
toward
Capernaum
,
where
the
succeeding
Sermon
was
preached
,
ver.
59.
yet
Matth
14.34
.
they
came
into
the
land
of
Genesareth
;
and
Mark.
6.45
.
they
are
commanded
to
go
unto
Bethsaida
.
But
this
is
easily
reconciled
;
for
their
way
was
toward
,
and
by
Bethsaida
,
and
Genesaret
was
the
name
of
the
Country
whe●e
Capernaum
stood
,
and
though
he
landed
not
at
the
City
,
yet
he
stayed
not
till
he
came
to
it
.
Doctrine
.
1.
It
is
not
unusual
,
that
upon
the
back
of
sweetest
refreshments
and
manifestations
of
Christ
,
the
people
of
God
meet
with
a
stormy
and
sharp
exercise
;
Such
was
the
lot
of
the
disciples
after
this
miracle
;
for
.
1.
A
constant
gale
of
sweetnesse
is
not
easily
born
while
we
are
within
time
,
but
we
must
be
exercised
with
changes
.
2.
It
is
meet
that
he
take
proofe
of
our
preficiency
by
former
manifestations
,
as
being
given
not
only
for
present
delight
,
but
for
a
future
use
;
as
here
he
tries
how
the
disciples
faith
was
strengthened
by
the
former
miracle
,
and
so
is
marked
,
Mark
6.51
,
52.
3.
It
is
by
these
changes
that
men
get
new
proofes
of
their
own
weaknesse
,
and
new
proofes
of
his
goodnesse
,
for
the
confirmation
of
their
faith
.
All
which
they
would
want
,
if
they
had
not
renewed
exercise
.
Doctrine
.
2.
As
men
should
be
clear
of
a
calling
from
God
to
any
thing
they
undertake
,
that
this
may
support
them
in
what
they
may
meet
with
,
(
as
the
disciples
were
constrained
to
this
journy
by
Christ
;
Matth.
14.22
.
)
So
they
ought
not
to
judge
of
the
rightnesse
of
a
way
,
by
what
they
meet
with
in
it
;
Seeing
sharpest
trials
may
meet
men
in
Gods
own
way
,
and
in
the
way
of
their
duty
;
for
,
when
they
are
going
over
the
Sea
toward
Capernaum
,
at
Christs
command
,
the
storme
ariseth
.
3.
The
Lords
people
may
expect
,
that
their
trials
will
be
measured
out
according
to
their
grouth
,
and
according
to
the
time
which
they
have
had
,
wherein
to
make
proficiency
;
for
,
whereas
before
this
,
the
desciples
had
a
tempest
,
Matth.
8.23
,
24
,
&c.
yet
this
is
now
a
sharper
trial
;
Then
,
Christ
was
with
them
,
though
a
sleep
,
now
he
is
away
;
Here
it
is
dark
night
,
which
we
read
not
of
there
;
Here
they
have
not
only
a
storme
of
winde
,
as
there
,
Mark
.
4.37
.
but
a
contrary
winde
,
Mark
.
6.48
.
They
are
also
not
neere
the
shore
,
but
in
the
midst
of
the
Sea
,
ver
19.
Matth
14.24
.
And
it
is
long
ere
Christ
come
to
them
,
Matth.
14.25
.
with
which
they
are
not
tried
in
the
other
storme
.
4.
In
the
trials
of
the
Lords
people
,
they
may
expect
that
all
circumstances
will
concurre
,
that
may
sharpen
the
trial
,
and
make
the
exercise
deep
:
And
trials
may
be
compleatly
dreadful
,
wherein
yet
the
Lord
will
give
a
good
issue
;
for
,
so
was
this
trial
ordered
in
every
afflicting
circumstance
before
marked
.
See
Lam
2.22
.
5.
It
is
a
sad
addition
to
the
trials
of
the
Lords
people
,
that
ordinarily
they
are
attended
with
much
confusion
,
darknesse
,
and
perplexing
irresolution
,
so
that
they
cannot
see
through
their
troubles
,
nor
what
to
do
under
them
;
So
much
may
be
gathered
,
by
analogy
,
from
this
circumstance
,
that
it
was
now
dark
,
when
the
storme
arose
,
so
that
they
could
not
know
where
they
were
.
And
frequently
trouble
gets
the
name
of
darknesse
,
as
the
saddest
ingredient
in
it
.
6.
It
is
Gods
way
so
to
order
his
dealing
with
his
people
,
as
easie
and
successeful-like
beginings
may
have
a
very
hard
procedure
,
before
the
way
and
work
be
ended
;
for
,
here
they
entred
at
even
,
and
it
is
still
faire
till
dark
night
,
and
that
they
are
far
in
.
By
this
,
Christ
on
the
one
hand
,
doth
train
on
and
engage
his
people
in
his
way
,
and
on
the
other
hand
,
he
tries
them
being
engaged
,
and
warnes
them
to
be
humble
and
sober
,
when
all
things
inwardly
or
outwardly
succeed
well
with
them
.
7.
It
is
also
a
great
addition
to
trouble
,
when
Christ
is
absent
,
or
hides
or
withdraws
himselfe
;
The
want
of
him
may
raise
a
storme
in
the
greatest
calme
,
and
his
presence
can
make
a
calme
in
a
storme
,
and
therefore
it
must
be
sad
when
both
they
are
in
trouble
and
misse
him
;
So
much
may
be
gathered
from
this
circumstance
,
and
Jesus
was
not
come
unto
them
.
It
is
true
the
text
speaks
of
his
bodily
presence
,
which
did
not
alwayes
hold
off
a
storme
,
Matth.
3.23
,
24.
But
if
the
want
of
that
was
sad
to
them
,
how
much
more
must
it
be
sad
,
when
his
spiritual
presence
by
faith
is
wanting
in
trouble
?
Yet
as
he
is
not
alwayes
absent
,
when
he
is
not
seen
,
so
it
is
needful
sometime
to
be
exercised
with
that
in
trouble
,
because
otherwise
trials
would
not
be
trials
.
8.
They
who
,
through
abundance
of
enjoyments
,
are
but
little
sensible
of
their
own
mercy
,
or
tender
of
the
need
of
others
,
are
justly
put
to
essay
the
case
of
such
in
their
own
experience
,
that
they
may
know
the
hearts
of
strangers
;
for
,
the
disciples
,
who
through
constant
enjoying
of
Christs
company
,
were
oft-times
little
sensible
of
the
case
of
poor
ones
,
who
got
but
now
and
then
an
opportunity
to
meet
with
him
,
and
who
even
at
the
last
miracle
would
have
had
the
people
sent
away
,
Mark
.
6.35
,
36.
are
now
put
to
know
what
it
was
to
want
his
company
in
a
time
of
need
,
that
they
might
love
it
the
better
,
and
pitie
others
the
more
.
9.
When
a
people
are
in
a
very
desolate
and
low
condition
in
their
own
eyes
,
it
may
be
,
they
are
yet
so
far
from
issue
,
that
harder
and
sadder
trials
are
yet
to
come
;
for
,
when
they
are
disconsolate
by
reason
of
the
dark
night
and
Christs
absence
;
and
that
before
the
storme
came
(
as
appeares
from
the
order
of
the
narration
;
)
Christ
,
instead
of
coming
,
sends
a
sad
storme
,
to
adde
to
their
bitter
condition
by
the
trysting
of
all
these
together
,
and
the
Sea
arose
,
&c.
See
Jer.
14.19
.
10.
The
Lords
people
may
expect
in
troubles
,
that
though
they
will
not
be
drowned
nor
swallowed
,
yet
they
will
have
sad
and
fearful
tossings
,
before
they
see
an
outgate
;
for
,
the
Sea
arose
,
whence
the
ship
was
tossed
with
waves
,
Matth.
14.24
.
And
this
is
a
fit
Embleme
of
the
condition
of
the
Church
,
and
the
Lords
people
in
it
.
For.
1.
As
Mariners
are
often
tempest-beaten
,
by
reason
of
the
unsettlednesse
of
the
Element
wherein
they
travel
;
so
this
world
is
so
uncertain
and
unsettled
,
and
there
are
so
many
raging
lusts
of
wicked
men
in
it
,
that
it
is
a
wonder
if
the
Church
get
but
one
hour
for
breathing
in
it
.
2.
Tempests
do
so
tosse
Mariners
,
that
they
stagger
,
and
are
put
to
their
wits
end
,
Psal
107.27
,
and
so
are
the
Church
and
godly
,
in
their
afflictions
,
oft-times
staggering
and
like
to
fall
,
tossed
,
and
put
from
all
their
resolutions
,
Psal.
109.23
.
Isa.
54.11
.
2
Cor
7.5
.
3.
Tempests
are
dreadful
in
this
,
that
present
death
is
before
men
,
and
but
very
little
betwixt
them
and
it
,
even
a
poor
thin
vessel
,
and
it
much
beaten
:
And
so
also
may
afflictions
pursue
the
Lords
people
,
as
there
will
be
little
betwixt
them
and
death
in
their
own
account
,
and
they
may
have
deliverance
to
seek
betwixt
the
jaw
bones
of
death
,
Psal.
9.13
.
Yet
in
all
this
,
it
is
sweet
that
it
is
the
Lord
who
raiseth
the
storme
,
and
hath
the
winds
in
his
fists
.
Doctrine
.
2.
It
is
yet
a
sad
addition
unto
trouble
,
when
the
Lords
people
are
not
only
afflicted
under
their
present
lot
,
but
there
is
a
strong
course
and
streame
of
providence
meeting
them
in
the
teeth
,
and
crushing
,
and
making
ineffectual
,
all
their
endeavours
to
help
themselves
;
for
,
so
much
may
be
gathered
from
this
,
that
there
was
a
great
winde
that
blew
,
which
not
only
caused
the
sea
to
arise
,
but
was
contrary
to
them
in
their
course
,
Matth.
14.24
.
as
if
heaven
were
opposing
any
course
they
should
essay
in
this
extremity
,
See
Psal.
80.4
.
Verse
19.
So
when
they
had
rowed
about
five
and
twenty
,
or
thirty
furlongs
,
they
see
Jesus
walking
on
the
Sea
,
and
drawing
nigh
unto
the
ship
,
and
they
were
afraid
.
20.
But
he
saith
unto
them
,
it
is
I
,
be
not
afraid
.
Followeth
the
miracle
itselfe
,
or
Christs
coming
unto
them
in
a
miraculous
way
,
for
their
comfort
in
this
distresse
;
which
they
mistaking
,
are
more
affrighted
,
ver.
19.
till
he
by
his
speaking
unto
them
,
do
comfort
and
assure
them
,
ver.
20.
And
these
are
some
of
the
consequents
of
his
miraculous
appearance
.
From
ver.
19.
learn
.
1.
As
it
is
a
mercy
in
a
strait
,
to
have
any
known
duty
,
wherein
to
employ
our selves
;
so
no
difficulty
should
deterre
nor
discourage
us
from
dutie
,
but
the
faster
difficulties
do
grow
,
we
should
be
the
more
busie
,
even
albeit
it
should
be
to
smal
purpose
so
to
do
;
for
,
so
is
imported
here
that
they
rowed
forward
,
and
they
were
toiling
with
it
,
Mark
.
6.48
.
Albeit
they
could
promove
little
thereby
,
by
reason
of
the
storme
and
contrary
winde
;
yet
,
since
Christ
had
commanded
they
should
make
forward
,
they
hold
at
the
dutie
.
2.
What
ever
be
the
pressing
need
of
Christs
followers
in
troubles
,
and
their
constant
cleaving
to
dutie
for
all
that
;
And
whatever
be
Christs
purpose
of
love
toward
them
;
Yet
he
seeth
it
fit
oft-times
,
not
to
come
to
them
at
first
,
but
will
let
the
trial
go
on
,
till
it
come
to
an
height
,
and
be
a
trial
indeed
,
and
put
them
seriously
to
it
;
for
,
before
he
came
,
he
lets
them
row
about
five
and
twenty
,
or
thirty
furlongs
(
the
last
of
which
make
neare
four
miles
,
eight
furlongs
going
to
a
mile
)
and
Mark.
6.48
.
he
came
not
till
the
fourth
watch
of
the
night
,
which
is
the
morning
watch
.
We
are
indeed
very
sparing
of
our selves
in
trouble
,
and
do
soon
begin
to
think
that
we
are
low
and
tried
enough
,
and
therefore
would
be
delivered
:
But
our
wise
Lord
seeth
that
we
need
more
.
3.
What
ever
be
Christs
delaying
to
help
his
people
in
trouble
,
and
whatever
may
be
their
fears
and
apprehensions
,
upon
the
extremitie
of
their
troubles
;
Yet
deliverance
,
in
his
due
time
,
will
certainly
come
unto
them
,
and
when
their
difficulties
are
at
the
height
,
his
help
will
be
nearest
,
for
,
here
after
all
their
toile
,
he
cometh
.
4.
Christ
needs
not
our
diligence
,
to
move
him
to
help
us
in
trouble
,
but
his
own
knowledge
and
observation
of
our
case
will
plead
for
pitie
and
help
,
when
the
trial
is
perfected
;
for
,
he
cometh
unto
them
,
when
there
is
no
mention
of
their
crying
to
him
,
because
(
as
it
is
,
Mark
.
6.48
.
)
he
saw
them
toiling
in
rowing
.
Albeit
it
be
our
duty
to
call
on
him
in
trouble
,
yet
his
affection
and
sympathy
will
read
supplications
from
our
necessitie
.
5.
Christ
is
not
only
a
careful
observer
,
and
tender
sympathizer
in
his
peoples
trouble
;
but
he
is
ready
to
come
over
all
impediments
,
and
to
make
up
the
distance
betwixt
them
and
him
,
that
he
may
help
them
;
for
,
when
it
was
impossible
for
them
to
come
to
him
,
he
is
at
the
pains
,
and
walks
on
the
Sea
and
draws
nigh
.
6.
Christ
is
omnipotent
to
bring
deliverance
unto
his
people
,
and
to
remove
impediments
out
of
the
way
,
of
their
help
;
And
nothing
will
impede
him
to
come
to
them
in
their
need
,
but
he
who
is
Lord
of
all
,
will
make
a
way
through
greatest
difficulties
:
for
,
he
walks
on
the
Sea
,
and
draws
nigh
;
whereby
he
proves
himselfe
greater
then
Moses
,
who
went
only
through
a
divided
Sea
,
whereas
he
walks
on
the
Sea
it selfe
;
and
proveth
that
a
deep
Sea
,
and
a
great
storme
lying
betwixt
him
and
his
people
,
will
not
withhold
his
company
.
We
are
not
here
to
conceive
any
change
wrought
in
Christs
body
,
as
if
it
were
denyed
of
its
natural
properties
that
so
he
might
thus
walk
;
for
,
we
finde
Peter
walking
also
on
the
Sea
,
Matth.
14.29
.
But
herein
appeared
the
power
of
his
Godhead
,
carrying
his
manhead
upon
the
Sea
,
and
any
change
that
was
,
was
wrought
on
the
Sea
,
which
his
omnipotency
did
turn
into
a
pavement
to
walk
on
.
7.
It
is
a
sweet
sight
of
our
difficulties
,
to
consider
that
what
doth
most
affright
and
trouble
us
,
yet
Christ
is
secure
of
it
,
and
hath
it
under
his
feet
;
for
,
this
was
the
first
dawning
of
their
deliverance
,
that
Christ
treads
upon
that
Sea
,
and
makes
a
walk
and
way
of
that
which
threatned
to
devoure
them
,
and
so
he
proved
himselfe
Lord
of
it
,
though
they
were
not
yet
delivered
from
it
.
8.
As
Christs
followers
do
meet
with
more
trials
then
others
,
so
shall
they
be
made
witnesses
of
moe
proofes
of
his
power
and
love
then
others
;
for
,
beside
the
former
miracle
,
whereof
they
and
the
multitude
were
witnesses
,
this
new
trial
brings
them
the
sight
of
a
new
miracle
.
9.
Christ
,
even
when
he
comes
to
deliver
his
people
in
a
remarkable
way
,
may
be
mistaken
,
and
even
mercies
may
be
matter
of
fear
and
terrour
to
them
;
for
,
when
he
thus
cometh
,
they
were
affraid
,
supposing
it
to
be
a
spirit
,
and
not
dreaming
of
him
,
as
is
marked
by
the
rest
.
This
needs
not
seem
strange
if
we
consider
.
1.
That
natural
infirmitie
,
in
sinful
man
,
is
apt
to
be
affrighted
with
strange
apparitions
,
as
they
conceived
this
to
be
.
2.
It
is
natural
to
men
to
misconstruct
of
the
Lords
de●ling
,
and
to
misapprehend
his
best
dispensations
,
and
to
create
groundlesse
fears
unto
themselves
;
and
when
it
is
otherwise
,
it
is
his
special
gift
and
mercy
to
them
.
3.
Crushing
of
spirit
with
many
troubles
,
will
make
any
thing
take
a
deep
,
and
readily
a
wrong
,
impression
on
men
;
As
they
,
being
now
much
broken
with
their
former
tossing
and
crosse
dispensations
,
look
upon
this
through
the
same
perspective
.
Mindes
broken
and
crushed
with
many
troubles
,
are
but
ill
judges
of
Gods
dealing
.
4.
The
conscience
of
guilt
,
when
it
is
awaked
in
a
storme
,
will
readily
judge
of
dispensations
,
rather
according
to
mens
deservings
,
then
according
to
what
Christ
may
intend
in
them
.
5.
Christs
method
and
way
,
in
bringing
about
deliverance
,
is
oft-times
so
strange
,
and
the
means
and
wayes
of
it
,
so
unlikely
,
and
contrary
,
in
appearance
,
and
so
like
himselfe
,
and
his
power
and
wisdome
;
that
it
is
no
wonder
our
shallow
conceptions
do
not
take
him
up
at
first
;
for
,
such
was
his
way
here
.
6.
Mens
want
of
faith
in
trouble
,
and
their
limiting
of
Christ
to
their
way
and
means
,
not
leaving
him
a
latitude
,
may
occasion
many
mistakes
when
he
appeares
;
for
,
it
appears
they
were
not
beleeving
that
help
would
come
from
him
,
far
lesse
,
that
he
would
walk
upon
the
Sea
,
and
therefore
they
mistake
.
All
these
being
considered
,
may
afford
us
many
necessary
cautions
,
and
may
teach
us
,
that
it
is
our
own
apprehensions
and
mistakes
that
puts
an
edge
on
many
of
our
trials
,
and
not
his
dealing
,
if
it
were
rightly
understood
.
See
Isa.
40.27
,
28.
Doctrine
10.
When
Christ
hath
appeared
to
deliver
his
people
,
he
may
see
it
fit
,
to
put
them
yet
to
deeper
exercise
and
fear
,
before
they
come
to
the
comfortable
issue
;
He
may
let
trouble
be
augmented
,
when
he
comes
to
remove
it
,
and
may
let
out
the
sharpest
pang
and
darkest
hour
,
when
delivery
and
day-light
are
nearest
;
for
,
whatever
was
their
weaknesse
in
this
mistake
and
fear
,
yet
Christ
not
only
drew
nigh
,
but
in
his
providence
ordered
that
it
should
be
so
,
and
for
this
end
,
he
would
have
passed
by
them
,
Mark
.
6.48
.
that
so
he
might
make
his
appearance
conspicuous
,
and
might
trie
them
,
as
Luk.
24.28
.
This
way
of
dealing
contributes
to
humble
his
people
yet
more
,
to
fit
them
for
deliverance
,
and
to
make
it
sweet
,
when
it
cometh
.
From
ver.
20.
learn
.
1.
Albeit
Christ
may
,
sometime
,
delay
to
appear
for
his
people
,
and
to
manifest
himselfe
unto
them
in
trouble
;
Yet
when
the
trial
is
come
to
an
extremity
and
height
,
he
will
not
faile
speedily
to
appeare
and
speak
warmly
to
them
;
for
,
now
when
they
are
not
only
afflicted
,
but
in
extremitie
of
fear
,
he
will
not
have
them
tortured
with
it
,
but
saith
unto
them
,
it
is
I.
2.
Christ
must
not
only
appeare
,
but
must
discover
himselfe
,
before
we
can
discerne
him
,
or
be
free
of
mistakes
concerning
him
;
for
,
though
he
was
in
their
view
,
yet
that
did
not
availe
till
he
said
,
it
is
I.
3.
Christs
speaking
and
word
is
the
infallible
and
sure
mean
,
whereby
he
discovers
himselfe
unto
his
people
,
without
which
,
his
dealing
will
be
readily
mistaken
;
And
it
is
from
his
word
that
they
must
got
the
first
comfortable
sight
of
their
condition
,
and
their
begun
deliverance
must
be
laid
hold
on
there
;
for
,
it
was
his
silence
made
his
dealing
to
be
mistaken
,
and
therefore
he
begins
their
deliverance
and
comfort
by
his
word
,
which
will
loose
many
doubts
,
but
he
saith
unto
them
,
it
is
I.
4.
Faithlesse
discouraging
feare
is
that
which
the
Lords
people
most
readily
are
inclined
to
under
trouble
,
as
being
but
the
expression
of
the
drosse
of
their
hearts
,
and
that
which
is
more
easily
a
tained
,
then
humility
or
any
other
good
use
;
Such
was
their
condition
here
,
they
were
affraid
.
5.
It
is
acceptable
service
to
God
,
to
oppose
faithlesse
fears
in
trial
,
and
to
be
wrestling
against
them
,
when
they
most
violently
assault
us
;
for
,
there
is
a
command
of
Christ
for
so
doing
,
be
not
affraid
.
6.
It
is
the
great
victory
of
the
Lords
people
,
and
a
sufficient
deliverance
unto
them
,
if
when
they
are
in
greatest
extremities
,
they
be
delivered
from
slavish
feare
;
for
,
such
is
Christs
antidote
and
issue
allowed
on
his
disciples
,
when
they
are
in
great
danger
and
perplexity
,
be
not
affraid
.
7.
The
soveraigne
remedy
against
fear
in
troubles
,
and
the
onely
right
sight
of
troubles
,
is
,
to
see
Christ
in
them
,
whose
presence
,
and
manifesting
of
himself
,
takes
away
all
cause
of
slavish
fear
,
and
who
being
seene
to
have
the
chief
hand
in
his
peoples
trials
,
it
doth
warrant
them
to
expect
no
hurt
by
them
;
for
,
this
is
the
sovereign
remedy
of
fear
,
It
is
I
,
be
not
afraid
.
8.
When
Christ
hath
propounded
most
ample
ground
of
encouragement
,
yet
our
endeavours
thereupon
will
not
remove
our
fears
,
nor
rectifie
our
dispositions
,
till
he
interpose
also
,
and
apply
the
encouragement
,
by
his
word
of
command
;
for
,
Christ
counts
it
not
sufficient
to
propound
that
comfortable
doctrine
,
It
is
I
,
leaving
the
use
thereof
to
be
gathered
by
themselves
,
but
he
enforces
the
inference
with
his
command
,
It
is
,
be
not
afraid
.
Verse
21.
Then
they
willingly
received
him
into
the
ship
,
and
immediately
the
ship
was
at
the
land
whither
they
went
.
In
this
verse
we
have
the
warme
entertainment
given
by
the
disciples
unto
Christ
,
after
they
knew
him
,
and
so
were
delivered
from
their
late
feare
;
together
with
the
issue
of
their
whole
trial
,
in
that
they
get
to
land
,
and
that
immediately
.
And
these
are
the
rest
of
the
consequents
of
this
his
miraculous
coming
unto
them
.
Whence
learn
,
1.
As
Christs
company
should
alwayes
be
sweet
,
and
welcome
to
his
own
;
so
trials
ought
to
make
their
estimation
thereof
to
grow
,
and
a
known
Christ
will
be
found
sweet
company
in
trouble
;
for
,
then
they
willingly
received
him
into
the
ship
.
2.
Love
to
Christ
,
even
among
disciples
,
may
grow
so
cold
and
remisse
,
that
there
will
be
need
of
trials
and
separation
for
a
time
,
to
quicken
it
again
;
for
,
this
was
one
chief
cause
of
all
this
distance
and
triall
,
that
they
who
were
(
so
to
say
)
cloyed
with
his
company
,
and
therefore
thought
but
little
of
their
condition
who
came
to
him
upon
occasion
;
might
after
this
separation
and
storme
,
make
him
more
welcome
,
and
willingly
receive
him
.
Thus
doth
the
Lord
cure
drowsinesse
and
security
,
by
withdrawing
,
and
making
even
desertions
bring
about
much
good
.
See
Cant.
5.1
,
2
,
3
,
4
,
5
,
&c.
3.
Whatever
be
the
tossings
and
perils
wherewith
Christs
followers
may
be
exercised
;
Yet
they
will
not
perish
,
but
will
certainly
come
safe
to
land
,
one
way
or
other
,
either
sooner
or
later
,
here
or
hereafter
;
for
,
so
much
may
be
gathered
from
this
instance
,
that
the
tossed
ship
and
disciples
came
to
land
.
●
.
Christs
presence
being
manifested
to
his
afflicted
people
,
will
produce
sweet
changes
,
and
heaps
of
mercies
and
wonders
,
to
them
,
and
for
them
;
for
,
beside
his
coming
to
them
in
a
miraculous
way
,
now
there
are
two
wonders
more
,
one
,
that
the
storme
is
calmed
,
as
it
is
,
Matth.
14.32
,
and
another
,
that
they
were
immediately
at
land
.
5.
Whatever
be
the
tossings
of
the
Lords
people
,
yet
none
of
his
purposes
toward
them
shall
be
made
void
,
and
their
following
of
commanded
duty
shall
have
a
good
and
desired
issue
;
for
,
it
is
not
their
mercie
onely
,
that
they
get
to
land
any where
,
(
which
yet
is
a
mercie
to
tempest
beaten
men
,
who
may
be
driven
farre
from
their
course
)
nor
doth
the
contrary
winde
drive
them
back
to
the
land
from
whence
they
came
;
But
the
ship
was
at
the
land
whither
they
went
,
and
so
their
voyage
held
good
.
6.
Christ
will
let
his
people
lose
none
of
their
toile
,
wherein
they
spend
themselves
(
as
would
appear
)
to
little
purpose
;
But
he
will
make
it
all
up
with
his
presence
;
and
when
he
cometh
,
he
will
further
them
as
much
as
trouble
hath
hindered
them
;
for
,
they
who
were
toiled
in
rowing
against
a
contrary
winde
,
are
,
upon
his
coming
,
immediately
at
the
land
,
&c.
Verse
.
22.
The
day
following
,
when
the
people
which
stood
on
the
other
side
of
the
sea
,
saw
that
there
was
none
other
beat
there
,
save
that
one
whereinto
his
disciples
were
entred
,
and
that
Jesus
went
not
with
his
disciples
into
the
boat
,
but
that
his
disciples
were
gone
away
alone
.
23.
Howbeit
there
came
other
boats
from
Tiberias
,
nigh
unto
the
place
where
they
did
eate
bread
,
after
that
the
Lord
had
given
thanks
.
24.
When
the
people
therefore
saw
that
Jesus
was
not
there
,
neither
his
disciples
,
they
also
took
shipping
,
and
came
to
Capernaum
,
seeking
for
Jesus
.
25.
And
when
they
had
found
him
on
the
other
side
of
the
sea
,
they
said
unto
him
,
Rabbi
,
when
camest
thou
hither
?
Followeth
unto
the
end
of
the
Chapter
Christs
excellent
Sermon
or
conference
with
his
followers
,
some
occasions
whereof
are
recorded
,
verse
22
,
23
,
24
,
25.
and
the
Sermon
it self
,
with
the
effects
and
consequents
that
followed
thereupon
,
in
the
rest
of
the
Chapter
.
In
these
verses
,
we
have
the
occasions
of
this
Sermon
;
(
which
also
are
a
further
effect
of
the
miracle
of
the
loaves
;
)
The
first
whereof
is
more
remote
,
that
the
multitude
who
had
been
miraculously
sed
,
knowing
that
Christ
had
not
gone
with
his
disciples
,
and
that
there
was
no
other
boat
there
,
did
,
the
next
day
,
expect
that
possibly
they
would
finde
him
there
still
,
on
the
mountain
to
which
he
went
:
But
finding
him
gone
,
as
well
as
the
disciples
,
they
(
being
provided
of
other
boats
,
as
is
marked
,
verse
23.
)
do
follow
and
seek
him
.
The
other
occasion
of
the
conference
,
(
verse
25.
)
is
more
near
,
that
having
found
him
,
they
enter
into
familiar
discourse
with
him
,
and
enquire
concerning
his
getting
to
that
place
.
It
is
not
needful
to
determine
,
whether
they
suspected
any
thing
of
his
miraculous
passage
;
Though
it
be
not
improbable
that
they
were
taught
,
as
well
as
the
disciples
,
thereby
:
And
one
work
of
Christ
in
feeding
men
miraculously
,
may
discover
more
of
him
,
and
that
he
can
passe
over
a
sea
without
a
boat
;
And
they
who
were
on
land
,
free
of
a
storme
,
may
have
a
better
fight
of
Christs
power
,
then
disciples
in
their
perplexity
,
whose
judgements
and
discerning
were
confounded
with
tentation
and
trouble
:
Yea
their
narrow
marking
of
circumstances
,
that
there
was
no
other
boat
there
,
may
import
they
suspected
it
,
by
their
following
him
when
they
found
him
not
there
:
And
indeed
,
narrow
consideration
will
discover
more
of
him
,
then
sleight
observers
do
ordinarily
remark
.
But
that
which
is
certainly
cleare
,
is
,
that
they
,
not
finding
him
there
,
do
seek
him
where
his
disciples
were
,
and
providence
furnisheth
them
with
boats
for
their
passage
.
From
verse
22
,
23
,
24.
Learn
,
1.
The
hot
moods
and
fits
of
temporaries
will
not
alwayes
coole
at
the
first
,
but
they
may
continue
very
earnest
for
a
while
;
for
so
did
it
prove
in
this
people
,
who
,
it
seemes
,
stayed
all
night
in
the
desert
place
watching
for
him
,
and
are
eagerly
seeking
him
the
day
following
.
They
are
said
to
stand
on
the
other
side
of
the
sea
,
though
the
desert
near
to
Bethsaida
,
was
on
the
same
side
with
Capernaum
,
where
Christ
now
was
;
because
the
nearest
way
to
it
was
by
sea
,
and
the
disciples
had
gone
that
way
.
2.
Such
as
follow
Christ
but
for
a
wrong
end
,
he
will
soone
be
weary
of
their
company
,
and
they
will
lose
it
;
for
,
so
did
it
fare
with
these
,
Jesus
was
not
there
,
but
had
slipped
from
among
them
ere
they
were
aware
.
3.
When
Christ
is
away
,
it
is
the
duty
of
such
as
respect
him
,
to
resolve
to
follow
him
on
any
tearmes
;
And
even
temporaries
will
not
be
put
away
with
every
repulse
,
but
may
seeme
,
for
a
time
,
to
follow
the
faster
;
for
,
such
is
their
practice
here
,
they
will
go
after
and
seek
him
,
though
they
should
leave
their
families
and
interests
.
4.
It
is
great
folly
and
blindnesse
in
men
,
to
do
at
upon
places
wherein
Christ
hath
gloriously
manifested
himself
,
when
he
is
removed
thence
in
the
ordinary
signes
of
his
presence
;
for
,
so
much
doth
their
practice
teach
,
they
would
not
stay
in
that
place
,
(
though
famous
for
a
miracle
and
Christs
presence
,
)
when
he
is
away
,
but
do
follow
him
.
5.
When
Christ
is
withdrawn
,
men
will
be
at
a
losse
where
to
finde
him
,
and
to
know
whither
he
is
gone
,
if
they
consult
with
reason
;
for
,
so
much
do
they
finde
,
he
is
not
there
,
and
yet
they
cannot
(
when
they
have
considered
all
circumstances
)
discerne
how
,
or
whither
he
is
gone
.
See
Cant.
5.6
.
6.
Albeit
Christ
be
not
alwayes
visibly
seene
in
the
company
of
his
disciples
,
yet
it
is
safest
seeking
him
where
they
are
,
for
,
so
do
they
,
with
good
successe
.
They
saw
him
not
go
with
his
disciples
,
yet
they
came
to
Capernaum
,
seeking
for
Jesus
,
not
onely
because
that
was
the
place
of
his
education
,
but
because
the
disciples
went
thitherward
,
as
it
is
like
they
knew
when
they
went
away
.
See
Cant.
1.7
,
8.
7.
Such
as
have
their
heart
and
eye
on
Christ
,
resolving
to
follow
him
,
his
providence
will
serve
them
with
means
that
they
may
follow
him
;
for
,
they
who
resolve
to
follow
,
and
had
no
boats
,
are
within
a
while
provided
,
as
verse
23.
And
if
he
do
so
to
hollow-hearted
men
,
how
much
more
to
others
?
8.
In
mentioning
the
place
of
the
miracle
,
John
takes
notice
that
they
did
eat
bread
,
after
that
the
Lord
had
given
thanks
,
to
shew
1.
That
spiritual
minds
are
much
taken
up
with
observation
of
spiritual
things
,
even
when
greatest
outward
wonders
are
a
working
;
for
,
he
passeth
the
miracle
in
a
word
,
but
speaks
more
fully
of
that
refreshing
and
edifying
thanksgiving
.
2.
Christs
way
of
speaking
to
his
Father
,
in
prayer
and
praise
,
was
very
ravishing
,
and
did
take
deep
impression
upon
spiritual
observers
,
who
were
witnesses
of
it
;
Therefore
,
is
it
now
so
warmely
remembred
by
John
.
3.
It
is
one
great
lesson
in
Christs
schoole
,
to
learn
that
the
blessing
of
all
enjoyments
are
in
Gods
hand
,
and
to
fall
in
love
with
prayer
and
praise
,
as
the
mean
of
drawing
out
that
blessing
,
as
it
is
needed
;
Therefore
,
also
John
remembers
the
thanksgiving
or
blessing
,
especially
as
the
mean
of
drawing
down
the
blessing
on
these
few
loaves
.
4.
Such
as
are
due
observers
of
Christs
wonderful
works
,
will
have
high
and
reverend
thoughts
of
him
;
Therefore
,
John
doth
on
this
occasion
name
him
the
Lord
.
Doctrine
9.
Such
as
are
but
temporaries
,
and
hollow-hearted
,
may
get
through
without
difficulties
,
where
Christs
peculiar
followers
will
meet
with
stormes
;
he
having
more
proofs
of
love
to
let
out
on
them
,
and
to
them
;
for
,
they
get
through
the
sea
easily
,
where
the
disciples
were
tempest
beaten
.
From
verse
25.
Learn
,
1.
Christ
may
condescend
to
be
found
even
of
hollow
hearted
men
who
follow
him
:
That
so
he
may
witnesse
that
their
perdition
is
of
themselves
,
and
that
he
is
willing
to
to
reclaim
them
:
And
that
he
may
give
a
publike
testimony
,
how
willing
he
is
to
receive
sincere
seekers
,
when
he
is
so
condescending
to
such
as
these
;
for
,
they
found
him
on
the
other
side
of
the
sea
,
to
wit
,
at
Capernaum
,
as
appeareth
verse
24.
with
59.
For
albeit
Christ
landed
in
the
Countrey
beside
,
where
he
wrought
some
cures
,
as
is
recorded
in
the
parallel
places
,
Matth.
14.34
.
&c.
Mark
6.53
.
&c.
yet
he
was
entered
the
City
before
these
men
met
with
him
.
2.
Temporaries
may
have
as
much
shew
and
outside
,
as
these
who
are
sincere
;
so
that
none
are
to
be
tried
thereby
,
but
men
must
distinguish
betwixt
true
piety
and
familiarity
with
Christ
,
and
a
shew
or
estimation
of
it
;
for
,
they
make
a
great
noise
and
fair
shew
,
when
they
came
to
Christ
.
3.
Temporaries
may
give
Christ
very
fair
language
and
titles
,
it
that
will
suffice
him
,
and
will
not
fail
so
to
do
it
,
so
long
as
he
doth
not
crosse
their
idols
and
designes
;
for
,
their
compellation
is
Rabbi
.
4.
Temporaries
also
may
pretend
to
very
great
familiarity
with
Christ
,
and
may
think
themselves
very
great
in
his
Court
,
and
homely
with
him
;
So
much
doth
this
familiar
question
about
his
coming
there
,
import
.
They
judged
that
the
great
work
he
had
done
for
them
,
had
made
them
of
worth
before
him
,
and
great
men
in
his
account
.
5.
Whatever
be
the
flourishe
and
pretences
of
hollow-hearts
,
or
their
paines
in
following
Christ
;
yet
this
doth
witnesse
their
unsoundnesse
,
that
they
make
no
right
use
of
him
,
when
they
have
the
opportunity
,
but
do
curiously
and
idely
passe
away
their
time
;
for
,
all
they
have
to
say
,
is
,
Rabbi
,
when
camest
thou
hither
?
which
seemeth
to
relate
not
onely
to
the
time
,
but
to
the
manner
also
of
his
coming
.
And
albeit
it
give
some
hint
,
that
they
suspected
he
came
in
a
miraculous
way
,
yet
they
were
but
curious
and
idle
in
propounding
the
questions
,
as
the
sequel
more
fully
cleareth
.
Verse
26.
Jesus
answered
them
,
and
said
;
Verily
,
verily
I
say
unto
you
,
Ye
seek
me
,
not
because
ye
saw
the
miracles
,
but
because
ye
did
eate
of
the
loaves
and
were
filled
.
Followeth
the
sermon
it self
,
preached
in
the
Synagogue
of
Capernaum
,
verse
59.
wherein
,
Christ
points
out
the
true
bread
of
life
unto
them
,
and
the
excellencie
,
and
way
of
partaking
thereof
,
with
several
other
passages
;
upon
which
,
several
effects
and
consequents
do
follow
.
This
Doctrine
is
held
out
by
way
of
conference
,
because
he
is
oft
interrupted
by
their
questions
to
him
,
or
their
grudgings
and
debates
among
themselves
,
upon
which
more
of
the
Doctrine
is
brought
forth
.
I
shall
take
up
the
parts
thereof
in
this
order
,
1.
Christ
discovers
and
reproves
their
corrupt
ends
,
in
the
pains
they
took
,
verse
26.
and
directs
them
to
labour
and
take
paines
for
better
and
more
spirituall
food
,
verse
27.
2.
They
seek
direct
on
how
to
labour
,
and
he
points
out
faith
in
himself
,
as
the
way
for
attaining
this
spiritual
food
,
verse
28
,
29.
3.
They
require
a
signe
,
before
they
will
beleeve
in
him
as
a
new
teacher
,
seeing
Moses
(
whose
scholars
they
professe
to
be
)
had
given
them
Manna
in
a
miraculous
way
;
verse
30
,
31.
and
Christ
,
upon
occasion
of
this
,
sets
out
the
excellency
of
the
bread
offered
by
him
,
above
Manna
,
verse
32
,
33.
4.
They
professing
a
great
desire
after
this
bread
so
commended
,
verse
34.
He
describes
it
more
plainly
to
them
,
verse
35.
Discovers
their
hypocrisie
in
their
desires
,
verse
36.
And
sheweth
that
his
Elect
would
not
deal
so
with
him
,
and
should
,
accordingly
,
be
well
entertained
and
cared
for
,
verse
37.
—
40.
5.
They
carp
at
his
doctrine
,
and
that
he
should
so
commend
himself
;
whose
base
original
they
suppose
they
knew
,
verse
41
,
42.
And
he
cleareth
whence
their
not
beleeving
in
him
did
flow
,
verse
43.
—
46.
and
commends
himself
to
be
the
object
of
saving
faith
,
and
the
bread
of
life
,
verse
47.48
.
farre
more
excellent
then
Manna
,
verse
49
,
50
,
51
,
—
shewing
also
in
what
respect
he
is
this
bread
,
even
in
his
flesh
,
or
by
reason
of
his
incarnation
and
suffering
,
verse
—
51.
6.
They
understanding
the
last
part
of
his
doctrine
carnally
,
verse
52.
He
doth
more
seriously
inculcate
the
necessity
,
and
advantage
of
eating
his
flesh
,
or
closing
with
him
as
God
incarnate
and
crucified
,
commending
yet
again
this
food
above
Manna
,
ver.
53
,
—
58.
Unto
which
is
subjoyned
,
a
designation
of
the
place
where
he
preached
these
things
unto
them
,
verse
59.
7.
Some
events
and
consequents
are
recorded
,
which
followed
on
this
doctrine
and
conference
;
Namely
,
That
many
of
his
disciples
do
yet
carp
at
this
doctrine
,
verse
60.
and
he
reprehends
their
stumbling
,
verse
61.
clears
and
vindicates
his
doctrine
,
verse
62
,
63.
and
points
out
the
true
cause
of
their
mistakes
,
verse
64
,
65.
And
,
that
many
of
them
made
apostasie
and
defection
from
him
,
ver.
66.
Upon
occasion
whereof
,
he
confirmes
his
twelve
Apostles
,
verse
67
,
68
,
69.
and
warns
them
of
the
unsoundnesse
of
one
among
themselves
,
verse
70
,
71.
In
the
first
place
,
Christ
(
in
this
verse
)
discovers
them
unto
themselves
,
shewing
that
notwithstanding
all
their
pains
and
insinuations
with
him
,
yet
they
were
not
streight
in
their
ends
;
nor
were
they
so
much
as
affected
with
his
glory
shining
in
that
miracle
they
had
seene
;
but
it
was
onely
the
filling
of
their
own
bellies
that
made
them
so
earnest
.
Whence
learn
,
1.
Christ
is
neither
taken
,
not
will
be
deceived
with
fairest
shewes
of
pains
,
and
much
respect
to
him
;
but
will
see
and
discover
unsoundnesse
,
when
yet
there
is
much
outward
appearance
to
the
contrary
:
Therefore
,
notwithstanding
their
pains
in
following
him
,
and
their
insinuations
,
verse
24.
he
knoweth
,
and
,
without
being
affected
with
what
they
did
,
declareth
what
they
were
.
And
his
verdict
is
to
be
submitted
unto
.
2.
Christ
is
so
tender
,
even
of
hypocrites
,
that
he
will
not
abruptly
put
them
away
,
but
will
deal
with
them
:
And
as
their
case
must
be
told
them
before
they
can
know
it
,
so
he
will
discover
them
unto
themselves
,
and
take
pains
upon
them
,
so
long
as
they
will
stay
with
him
,
and
heat
;
Therefore
he
doth
not
abandon
them
,
though
carnal
,
but
answered
them
:
and
in
great
compassion
discovers
their
case
,
that
they
may
not
deceive
themselves
.
3.
Albeit
it
be
a
most
needful
thing
,
that
men
of
double
hearts
be
discovered
to
themselves
,
that
so
way
may
be
made
for
a
cure
:
Yet
it
is
a
very
hard
task
to
convince
hypocrites
,
and
make
them
sensible
of
their
condition
;
Considering
that
men
are
naturally
blind
;
that
their
outward
pains
may
make
them
appear
somewhat
in
their
own
eyes
;
and
,
that
most
of
such
go
on
,
till
they
be
judicially
blinded
and
given
up
to
conceit
:
Therefore
,
is
this
doctrine
begun
with
a
double
asseveration
,
Verily
,
verily
,
I
say
unto
you
,
as
pointing
out
the
necessity
of
this
doctrine
,
and
withal
,
how
difficult
it
is
for
such
doctrine
to
have
place
.
4.
Albeit
painfulnesse
be
commendable
,
yet
the
true
difference
betwixt
time-servers
and
sincere
professors
is
not
alwayes
to
be
taken
from
their
outward
diligence
.
But
they
may
be
exceeding
diligent
,
who
yet
are
not
welcome
to
Christ
,
but
have
a
false
heart
lurking
under
it
:
And
there
may
be
much
unsoundnesse
under
seeming
forwardnesse
,
as
casts
it
all
down
:
for
,
here
it
is
granted
to
them
,
ye
seek
me
,
and
that
with
as
much
forwardnesse
once
and
again
,
as
could
be
,
and
yet
they
are
but
naught
.
See
Psalme
78
,
34
,
35
,
36
,
37.
Isa.
58
,
1
,
2.
5.
Albeit
Christ
be
displeased
with
the
faults
of
hypocrites
seeking
of
him
;
Yet
he
is
so
tender
,
that
he
will
approve
even
of
their
pains
and
endeavours
,
in
so
far
as
they
are
materially
good
in
themselves
,
though
they
go
about
them
sinfully
:
Therefore
,
he
acknowledgeth
,
ye
seek
me
,
and
doth
not
condemne
,
but
yeelds
to
that
,
as
good
in
it selfe
,
if
they
had
done
it
rightly
.
6.
Christ
,
in
trying
of
men
,
looks
not
only
to
their
diligence
,
that
for
matter
it
be
aggreeable
to
his
will
;
but
chiefly
to
the
ends
and
principles
of
men
,
and
their
manner
of
doing
that
which
is
right
;
for
,
he
trieth
them
thus
here
,
by
pointing
out
wherefore
,
and
for
what
cause
they
seek
him
.
7.
As
it
is
a
rare
thing
to
see
men
,
who
a●e
naturally
filled
with
selfe-love
,
free
of
by
ends
in
seeking
Christ
;
So
to
seek
him
because
of
outward
advantages
,
which
sometimes
accompany
him
and
his
way
,
is
the
basest
and
lowest
of
by
ends
,
and
a
practice
which
he
exceedingly
abhorres
;
for
,
this
is
their
byasse
here
,
ye
seek
me
,
not
because
ye
saw
the
miracles
,
(
of
which
;
ver.
2.
and
14
)
but
because
ye
did
eat
of
the
loaves
and
were
filled
.
To
follow
him
only
because
of
miracles
,
neglecting
his
doctrine
,
were
bad
enough
;
but
this
is
yet
worse
,
when
only
their
own
belly
drew
them
,
and
they
did
not
take
up
his
scope
in
this
miracle
,
which
was
,
to
hold
forth
that
he
was
the
true
food
of
souls
.
8.
Mens
hearts
are
so
decei●ful
,
that
when
they
seem
to
be
most
taken
up
with
Christs
glory
in
his
working
,
yet
they
may
in
reality
be
only
affected
with
attaining
or
expecting
their
own
ends
;
for
,
though
they
seemed
to
be
much
taken
up
with
the
miracle
,
v.
14
,
15.
yet
Christ
declares
,
that
they
sought
him
,
not
because
they
saw
the
miracles
,
but
because
they
did
eat
of
the
loaves
.
Albeit
Christ
condescended
to
conferre
bodily
benefits
upon
them
by
his
miracles
;
yet
it
was
their
fault
not
to
see
the
glory
of
his
Godhead
shining
in
them
,
nor
to
look
on
them
as
signes
confirming
his
doctrine
,
that
they
might
beleeve
it
,
but
that
in
the
height
of
their
applause
,
they
should
only
minde
their
own
belly
.
Verse
27.
Labour
not
for
the
meat
which
perisheth
,
but
for
that
meat
which
endureth
unto
everlasting
life
,
which
the
Sonne
of
man
shall
give
unto
you
:
for
him
hath
God
the
Father
sealed
.
In
the
next
place
;
Christ
,
having
thus
reproved
them
,
doth
also
direct
them
how
to
amend
their
fault
,
by
employing
their
paines
and
care
,
chiefly
about
the
spiritual
good
of
their
souls
,
and
not
about
these
perishing
things
.
And
this
he
presseth
upon
them
,
partly
,
from
the
consideration
of
the
one
and
the
other
food
;
and
partly
,
from
his
promise
to
give
that
spiritual
food
unto
them
,
if
they
seek
it
sincerely
;
which
he
confirmeth
,
further
,
from
his
being
authorized
,
furnished
and
manifested
to
be
the
Messiah
,
the
Saviour
and
helper
of
lost
sinners
.
Whence
learn
.
1.
Christ
doth
not
reprove
the
faults
of
men
out
of
malicious
splene
;
but
he
is
so
ready
to
cherish
desires
of
seeking
himself
,
that
even
when
men
are
unsound
in
seeking
him
,
he
reproves
them
,
not
to
put
them
away
,
but
to
cure
them
,
and
make
them
sound
;
Therefore
,
doth
he
subjoyne
this
direction
,
and
warme
encouragement
,
to
the
former
reproofe
.
2.
As
unsoundnesse
in
seeking
Christ
is
a
disease
that
must
be
cured
,
otherwise
it
will
draw
on
perdition
;
So
even
that
is
a
disease
which
Christ
is
ready
to
cure
,
and
hath
medecine
for
;
So
much
appeareth
in
this
pains
taken
on
these
seekers
.
3.
Men
will
never
employ
themselves
rightly
in
seeking
Christ
,
till
first
their
hearts
be
weaned
from
earthly
things
,
and
fall
most
in
love
with
what
concerns
their
souls
eternal
welfare
;
and
till
the
things
of
the
world
cease
to
be
their
principal
labour
and
end
,
and
they
cease
to
follow
Christ
and
religion
,
for
worldly
ends
and
advantages
;
for
,
so
much
is
imported
in
this
direction
,
Labour
not
for
the
meat
which
perisheth
,
but
for
that
meat
,
&c.
Which
prohibition
is
not
to
be
understood
absolutely
,
as
if
it
were
simply
unlawful
to
labour
,
or
take
pains
about
the
things
of
the
world
,
for
that
is
contrary
to
Scripture
rules
,
Gen.
3.19
.
2
Thes.
3.10
.
1
Tim.
5.8
.
And
if
the
World
were
kept
in
it's
own
roome
,
it
would
prove
no
enemy
to
grace
:
But
it
is
to
be
taken
comparatively
(
as
in
the
like
phrase
,
Matth.
9.13
.
)
that
they
should
not
only
,
or
chiefly
be
taken
up
with
the
world
,
neglecting
what
is
better
,
as
all
mankinde
is
since
Adam
fell
from
God
to
the
creature
;
and
,
that
they
should
not
make
the
world
their
aime
in
seeking
him
,
as
they
did
.
4.
Albeit
men
can
merit
no
more
by
their
works
,
then
the
beggers
craving
merits
the
almes
;
Yet
men
are
not
to
expect
,
that
they
will
come
to
the
enjoyment
of
spiritual
things
,
with
idlenesse
,
or
wishes
only
;
But
they
must
be
at
pains
for
them
,
and
such
pains
,
as
flesh
and
blood
will
finde
it
hard
labour
;
for
,
saith
he
,
labour
not
—
but
for
that
meat
,
&c.
where
he
diverts
their
affections
and
eagernesse
from
off
these
earthly
things
,
and
sets
them
upon
the
right
object
.
5.
It
may
help
to
wean
our
hearts
from
the
world
,
when
we
consider
that
,
however
natural
hearts
feed
upon
the
things
of
the
world
,
and
their
soules
imagine
satisfaction
in
them
;
Yet
,
if
they
had
the
world
at
their
will
,
they
will
get
no
more
of
it
,
but
their
bit
meat
,
which
the
poorest
may
attain
unto
:
Therefore
,
doth
he
comprehend
all
earthly
things
under
the
name
of
meat
,
not
only
,
because
it
was
their
meat
they
were
now
most
taken
up
with
;
but
to
point
out
what
was
the
most
they
might
expect
of
the
things
of
time
,
let
them
have
what
dreams
they
please
;
and
,
to
suggest
an
argument
why
they
should
not
toile
so
much
for
that
which
could
afford
them
so
little
.
See
,
Eccles.
5.11
.
6.
It
may
also
coole
our
affections
to
the
world
,
when
we
consider
,
that
,
however
men
want
not
enough
of
toile
,
when
they
embrace
the
world
for
a
portion
,
(
for
,
they
labour
for
this
meat
:
)
Yet
,
all
they
labour
for
,
is
but
of
a
perishing
nature
,
and
perisheth
in
the
useing
,
Matth.
15.17
.
It
serves
but
to
uphold
a
perishing
life
;
and
cannot
prevent
it's
perishing
at
last
,
1
Cor.
6.13
.
And
,
where
souls
get
no
better
,
and
men
do
only
and
mainly
labour
for
it
,
it
will
cause
them
perish
eternally
;
for
,
this
is
another
ground
of
disswasion
,
it
is
the
meat
which
perisheth
.
7.
Christ
doth
here
commend
himselfe
and
his
spiritual
graces
,
to
be
laboured
for
,
under
the
name
of
meat
.
1.
Because
now
they
were
earnestly
seeking
for
meat
,
therefore
he
points
out
himselfe
as
excellent
and
better
meat
;
Thus
to
the
woman
of
Samaria
,
coming
for
water
,
he
points
out
himselfe
as
living
water
,
chap.
4.10
.
And
so
it
teacheth
,
That
whatsoever
men
seek
in
the
creature
,
th●y
will
finde
it
more
eminently
and
excellently
in
Christ
,
if
they
will
come
to
him
.
2.
To
shew
the
necessity
sinners
have
of
Christ
,
and
his
usefulnesse
to
them
;
for
,
as
meat
is
the
mean
of
preserving
life
,
so
not
only
unrenewed
sinners
continue
dead
without
him
,
but
the
souls
of
these
who
have
any
life
,
will
be
in
peril
of
starving
without
him
:
and
if
they
feed
upon
him
,
their
souls
shall
live
,
and
be
refreshed
by
him
.
3.
To
shew
his
love
,
who
,
as
meat
is
prepared
for
eating
,
by
fire
;
so
he
was
content
to
be
rosted
in
the
fire
of
Gods
displeasure
,
that
he
might
be
fit
food
for
starving
and
pining
souls
.
4.
To
shew
the
neare
conjunction
that
must
be
betwixt
Christ
and
them
who
reap
spiritual
benefit
by
him
;
for
,
as
food
must
be
eaten
,
and
digested
,
and
turned
into
our
substance
,
before
it
can
nourish
,
so
must
we
apply
Christ
,
and
have
him
dwelling
in
us
,
before
we
draw
forth
of
his
refreshing
vertue
.
Doctrine
8.
It
doth
commend
Christ
,
and
may
quicken
our
appetite
and
desire
after
him
,
that
he
is
food
which
neither
perisheth
in
using
,
nor
diminisheth
,
how
manysoever
partake
of
it
,
and
maketh
them
who
partake
thereof
,
to
endure
and
be
happy
for
ever
:
and
therefore
ought
to
be
esteemed
of
above
other
food
,
as
much
as
our
souls
are
better
then
our
bodies
,
and
our
eternal
welfare
to
be
preferred
to
our
temporal
life
:
for
,
it
is
another
argument
pressing
this
labour
,
he
is
that
meat
which
endureth
unto
everlasting
life
,
both
in
himselfe
,
and
in
his
effects
in
believers
.
9.
Albeit
,
oft-times
,
such
as
labour
most
for
earthly
things
,
may
starve
and
want
,
for
all
their
pains
;
Yet
it
may
encourage
men
to
seek
Christ
,
that
none
shall
do
it
in
vain
,
but
however
he
may
see
it
fit
to
sharpen
their
appetite
with
delay
,
yet
he
will
at
last
satisfie
them
;
Therefore
doth
he
quicken
them
yet
more
with
a
promise
,
that
what
they
labour
for
,
shall
be
given
.
10.
Christ
is
so
liberal
and
faithful
in
rewarding
them
who
seek
him
,
that
even
carnal
hypocrites
will
not
be
refused
,
if
they
quit
their
unsoundnesse
,
and
put
him
in
the
roome
of
the
Idol
they
are
seeking
;
for
,
on
these
tearmes
,
the
promise
is
made
,
even
to
these
whom
he
had
reproved
,
to
you
.
11.
Whatever
pains
men
are
bound
to
take
,
or
do
take
in
seeking
Christ
,
yet
all
the
reward
they
receive
,
is
of
free
gift
,
and
sinners
seekers
will
see
it
to
be
so
;
for
,
he
shall
give
it
unto
you
,
saith
he
.
12.
As
Christ
is
the
true
food
of
souls
,
so
is
he
the
giver
thereof
,
and
all
of
it
must
come
through
his
hand
;
for
,
the
Sonne
of
man
shall
give
it
,
not
only
by
giving
himselfe
to
death
,
that
he
might
purchase
life
,
and
become
fit
food
,
but
by
the
actual
application
of
himselfe
,
and
his
purchased
benefits
,
to
every
hungry
sinner
.
13.
Christs
assinitie
to
us
,
and
his
being
our
kinsman
,
and
of
the
same
nature
with
us
,
is
a
pledge
to
them
that
seek
him
,
that
he
will
tenderly
and
faithfully
supply
their
necessities
;
Therefore
doth
he
take
the
name
of
the
Sonne
of
man
in
this
promise
,
to
shew
that
he
whose
delight
was
among
the
sons
of
men
,
Prov.
8.31
.
and
delighted
to
designe
himselfe
often
by
this
name
,
and
he
who
took
on
our
nature
,
and
stouped
to
subject
himselfe
to
our
sinless
infirmities
,
will
be
tender
of
them
who
come
to
him
,
and
need
him
.
14.
Christ
is
to
be
acknowledged
to
be
he
whom
the
Father
hath
authorized
,
and
furnished
to
be
the
Saviour
and
Redeeme●
of
lost
sinners
,
and
the
storehouse
from
whence
they
are
to
expect
their
spiritual
good
:
And
the
Father
hath
made
it
undeniably
manifest
that
he
is
the
true
Messiah
,
who
was
to
be
expected
;
for
,
so
is
imported
in
this
,
him
hath
God
the
Father
sealed
.
Whereby
we
are
to
understand
,
partly
,
that
as
King
,
give
sealed
warrants
and
commissions
to
their
Ministers
of
state
,
who
are
sent
out
or
employed
in
great
affairs
.
1
King
21.8
.
Est.
3.12
.
and
8.8
.
So
Christ
is
the
Fathers
great
Ambassadour
,
authorized
and
sent
out
by
him
to
this
work
;
partly
,
that
as
a
seal
represents
on
waxe
that
which
is
engraven
on
it
;
So
the
Father
hath
communicate
to
him
his
divine
essence
and
properties
,
and
stamped
and
filled
him
with
all
divine
perfections
,
for
carrying
on
that
work
;
having
the
fulnesse
of
the
Godhead
dwelling
in
him
;
all
knowledge
,
to
reveal
his
Fathers
will
,
and
direct
his
people
;
affection
,
to
come
down
from
heaven
for
sinners
good
,
and
to
love
them
who
abhorred
him
;
the
spirit
without
measure
,
to
refresh
,
power
,
to
sustain
them
,
&c.
And
partly
,
that
as
a
seal
annexed
to
a
commission
is
a
publike
evidence
of
the
persons
authority
;
So
Christs
endowments
are
visible
mark
●s
whereby
to
know
him
,
and
the
miracles
wrought
by
him
,
and
that
voice
from
heaven
,
Matth.
3.17
.
and
17.5
.
with
the
accomplishment
of
all
the
prophecies
in
him
,
were
cleare
evidences
that
he
was
the
true
Messiah
,
and
of
the
Fathers
installing
him
in
that
office
.
15.
Christs
being
thus
sealed
by
the
Father
,
is
a
sure
pledge
that
seekers
of
him
will
obtain
spiritual
food
from
him
;
Therefore
it
is
subjoyned
as
a
reason
of
his
giving
this
meat
,
for
him
hath
the
Father
sealed
,
for
we
may
assuredly
gather
,
that
the
Father
would
not
seale
a
commission
,
but
to
one
who
could
be
answerable
;
H●s
fulnesse
,
being
God
,
and
sealed
by
God
,
doth
assure
us
of
great
abundance
and
liberality
in
him
;
And
,
he
who
is
the
Sonne
,
will
be
faithful
in
his
trust
,
since
Moses
the
servant
was
so
,
Heb.
3.2
,
3
,
4
,
5
,
6.
Verse
28.
Then
said
they
unto
him
,
What
shall
we
do
,
that
we
might
worke
the
workes
of
God
?
29.
Jesus
answered
and
said
unto
them
,
This
is
the
work
of
God
,
that
ye
believe
on
him
whom
he
hath
sent
.
This
exhortation
of
Christ
draws
out
a
new
question
from
the
hearers
;
In
answer
to
which
,
Christ
points
out
the
right
way
of
attaining
this
spiritual
food
which
he
hath
held
out
unto
them
.
We
are
not
necessarily
to
conceive
that
they
propound
this
question
in
a
taunting
manner
,
as
if
they
would
declare
to
Christ
,
that
Moses
had
commanded
them
to
do
works
which
are
acceptable
to
God
,
and
they
did
them
;
and
therefore
would
know
what
new
law
he
would
prescribe
unto
them
;
(
though
this
be
not
unsuteable
to
their
disposition
which
they
bring
forth
,
ver.
30
,
31
,
and
afterward
,
and
it
is
very
true
,
that
none
are
worse
to
deale
with
,
then
they
who
are
sitten
down
upon
outward
performances
;
every
thing
they
do
,
putting
them
so
far
out
of
Ch●ists
reverence
in
their
own
account
)
but
we
are
rather
to
conceive
,
that
not
being
as
yet
hopelesse
but
Christ
will
satisfie
their
carnal
desires
,
therefore
they
keep
fair
with
him
,
and
hearing
him
speak
of
labour
,
which
he
understood
chiefly
of
faith
,
and
of
other
works
,
as
fruits
of
faith
;
they
understand
it
only
of
works
according
to
the
doctrine
of
their
Teachers
,
and
therefore
desire
to
be
directed
what
to
work
which
might
be
acceptable
to
God
.
Christ
answers
their
question
,
and
leads
them
to
that
one
work
of
believing
on
him
,
who
is
sent
of
the
Father
.
Whence
learn
.
1.
Men
may
endure
many
rubs
from
Christ
,
and
seeme
to
come
a
great
length
in
tearms
of
aggreement
with
him
,
who
yet
are
unsound
,
and
will
never
close
with
him
;
for
,
here
these
carnal
hearers
do
quietly
digest
that
reproofe
,
ver.
26.
and
seem
to
be
so
taken
with
his
offer
,
as
they
want
only
information
what
to
set
about
.
2.
Such
as
resolve
to
seek
Christ
and
things
spiritual
,
will
need
much
of
Christs
own
direction
,
how
to
labour
and
employ
themselves
,
for
attaining
thereof
;
for
,
so
much
doth
their
question
import
.
3.
Men
by
nature
cannot
take
up
the
right
way
of
justification
and
salvation
,
as
being
a
mystery
;
And
particularly
,
Men
by
nature
do
retain
such
a
deep
impression
of
the
first
Covenant
of
works
,
and
are
so
ignorant
of
the
perfection
of
the
law
,
and
of
their
own
impotency
,
that
they
know
no
way
of
acceptance
before
God
,
but
the
way
of
works
,
and
doubt
no
more
of
themselves
,
but
if
Christ
tell
them
their
duty
,
they
will
do
it
;
for
,
such
is
their
principle
and
bold
undertaking
here
,
What
shall
we
do
,
that
we
might
work
?
that
is
,
tell
us
,
and
we
shall
do
it
.
See
,
Deut.
5.27
.
Mic
6.6
,
7.
Rom.
9
31
,
32.
and
10.3
.
4.
Men
in
following
the
way
of
happinesse
,
must
not
make
it
their
only
aime
to
please
themselves
in
what
they
do
,
but
must
submit
to
follow
that
which
pleaseth
God
,
and
which
he
shall
enjoyne
;
for
,
so
much
do
they
insinuate
,
while
they
are
desiring
to
work
the
works
of
God
;
Whereby
we
are
not
to
understand
the
good
works
which
are
,
not
only
commanded
,
but
,
wrought
by
God
in
his
people
;
for
they
dream
of
no
need
of
his
working
any
thing
in
them
;
but
it
is
an
Hebrew
phrase
,
which
signifie●h
,
works
commanded
,
and
acceptable
,
and
pleasing
to
God
.
5.
What
ever
be
mens
conceit
of
their
own
works
;
Yet
it
is
only
by
faith
that
sinners
come
to
reconciliation
with
God
,
and
to
enjoy
Christ
to
be
souls
food
unto
them
;
for
,
in
opposition
to
all
their
works
,
he
leads
them
to
this
one
work
,
that
they
believe
.
And
his
calling
it
a
work
,
doth
not
import
that
faith
as
a
work
doth
justifie
,
for
it
is
only
the
hand
to
receive
Christ
who
is
our
righteousnesse
.
But
he
gives
it
this
name
,
speaking
in
their
own
tearmes
who
doated
on
works
,
and
so
the
doctrine
of
faith
is
called
a
law
,
Rom.
3.27
.
because
the
Jewes
boasted
so
much
of
the
law
.
And
though
other
duties
be
required
also
of
his
people
;
yet
he
names
this
only
,
because
it
only
embraceth
Christ
for
righteousnesse
and
life
;
it
is
the
only
remedy
for
a
soul
lying
under
the
conscience
of
guilt
or
any
difficulties
;
and
,
it
is
through
faith
that
we
can
do
any
good
work
,
and
that
they
are
accepted
,
and
the
imperfections
thereof
covered
.
6.
No
faith
will
serve
mens
turn
for
justification
and
life
,
but
that
which
closeth
with
,
and
embraceth
Christ
the
Mediatour
,
as
sent
of
the
Father
,
by
his
incarnation
and
manifestation
in
the
flesh
,
and
by
his
authorizing
of
him
to
exerce
that
office
;
for
,
so
is
here
required
,
that
ye
believe
on
him
whom
he
hath
sent
.
Whereby
he
warnes
men
not
to
rest
on
general
assents
to
every
divine
truth
,
as
a
faith
sufficient
for
salvation
,
unlesse
they
close
with
Christ
;
And
teacheth
,
That
it
is
no
saving
faith
,
to
acknowledge
and
believe
in
God
,
where
Christ
is
not
acknowledged
;
That
it
is
not
enough
to
professe
faith
in
a
Messiah
(
as
the
Jews
did
)
unlesse
Christ
be
taken
up
and
acknowledged
to
be
that
Messiah
already
manifested
;
So
1
Joh
4.2
,
3.
And
,
That
faith
must
first
close
with
Christ
the
Mediatour
,
by
whom
it
findes
accesse
to
God
,
and
comfortable
resting
on
him
.
See
1
Pet.
1.21
.
7.
Such
as
do
upon
right
tearmes
,
close
with
Christ
as
sent
of
the
Father
,
and
do
not
only
in
the
general
assent
that
he
is
the
true
Messiah
,
come
in
the
flesh
,
but
do
heartily
close
with
him
as
such
,
and
give
him
the
glory
of
his
person
and
offices
,
and
do
employ
him
accordingly
;
they
are
about
a
work
acceptable
and
welpleasing
to
God
;
Therefore
it
is
called
the
work
of
God
,
not
so
much
because
he
works
it
in
his
people
,
(
though
that
be
true
,
Eph.
2
8.
and
it
is
not
by
our
works
,
but
his
work
about
us
and
in
us
,
that
we
are
saved
)
as
in
their
own
tearmes
,
ver.
28.
that
it
is
acceptable
to
him
,
being
commanded
by
himselfe
,
1
Joh.
3.23
.
and
therefore
lost
sinners
need
not
to
be
affrayed
to
make
use
of
it
.
Verse
30.
They
said
therefore
unto
him
,
What
signe
shewest
thou
then
,
that
we
may
see
,
and
beleeve
thee
?
What
doest
thou
work
?
31.
Our
Fathers
did
eat
Manna
in
the
desert
,
as
it
is
written
,
He
gave
them
bread
from
heaven
to
eat
.
This
answer
produceth
a
new
question
from
them
;
wherein
they
bewray
more
of
their
carnal
minding
of
their
own
belly
.
For
whereas
Christ
hath
taken
them
off
their
errour
of
leaning
to
the
works
of
the
law
and
Moses
,
and
hath
directed
them
to
faith
in
himselfe
;
for
attaining
life
and
salvation
;
They
(
finding
that
he
was
not
like
to
satisfie
their
carnal
expectations
)
do
object
,
that
they
cannot
take
his
word
to
renounce
Moses
and
the
works
of
the
law
given
by
him
,
in
the
point
of
justification
and
acceptance
with
God
,
and
to
believe
in
him
as
a
new
doctour
till
he
shew
greater
signes
,
for
confirmation
of
that
doctrine
,
then
hitherto
he
had
done
,
seeing
Moses
had
done
the
like
,
or
greater
works
,
then
yet
he
had
shewed
them
.
He
had
indeed
fed
many
of
them
miraculously
,
but
it
was
only
with
course
barley
loaves
,
and
for
one
time
:
But
Moses
had
fed
all
their
fathers
,
and
that
for
the
space
of
fourtie
years
,
and
with
excellent
Manna
from
heaven
,
for
which
they
cite
Scripture
.
And
thus
they
resolve
,
that
either
he
shall
satisfie
their
desires
,
in
feeding
them
and
filling
their
bellies
,
or
they
shall
have
some
plausible
pretext
for
forsaking
him
,
as
not
being
such
a
one
as
Moses
was
in
their
fathers
dayes
.
From
ver.
30.
learn
.
1.
Albeit
it
behooved
Christ
to
confirme
his
doctrine
,
at
the
first
promulgation
thereof
,
by
miracles
and
signes
;
Yet
men
did
sinne
many
waies
in
seeking
of
them
;
as
these
do
here
.
And
namely
.
1.
When
men
only
tempt
him
in
seeking
them
;
not
purposing
to
beleeve
,
how
gloriously
so
ever
he
work
,
as
the
Pharisees
did
,
Matth.
16.1
.
and
here
,
they
are
rather
seeking
a
quarrel
,
then
edification
.
2.
When
men
do
not
first
believe
the
Word
,
and
then
seek
these
as
helps
to
confirme
their
faith
,
but
they
require
signes
to
induce
them
to
beleeve
,
and
would
have
sense
satisfied
,
before
they
will
act
faith
;
for
,
they
will
have
a
signe
,
that
they
may
see
,
and
beleeve
.
3.
When
men
ungrately
forget
and
sle●ght
Christs
former
working
,
unlesse
he
work
more
as
they
desire
;
for
,
they
undervalue
all
he
hath
done
,
unlesse
he
do
more
.
4.
When
men
limit
Christ
,
and
are
not
content
with
any
works
,
but
what
they
prescribe
and
carve
out
to
him
to
do
;
for
,
though
they
saw
many
miracles
,
ver.
2.
yet
their
instanding
in
what
Moses
had
done
,
in
the
next
ver.
sheweth
that
they
would
be
pleased
with
nothing
,
but
with
filling
their
bellies
in
a
miraculous
way
,
without
their
pains
.
Now
albeit
signes
are
not
now
to
be
expected
,
Christs
doctrine
being
already
sufficiently
confirmed
;
Yet
this
is
a
cleare
Embleme
of
the
carriage
of
misbeleevers
,
who
do
not
magnifie
the
Word
,
nor
are
willing
to
close
with
Christ
,
but
take
pleasure
in
quarrelling
his
dealing
,
and
do
prescribe
to
him
and
limit
him
in
his
dealings
,
and
seek
to
have
their
sense
first
satisfied
,
otherwise
they
will
not
beleeve
Doctrine
2.
Faith
in
Christ
is
not
only
a
way
whereof
we
are
ignorant
by
nature
,
but
a
course
we
are
very
averse
from
when
we
know
it
,
and
a
course
that
naturally
we
encline
not
to
follow
,
unlesse
we
see
signes
and
wonders
;
for
,
when
he
hath
directed
them
in
this
way
of
beleeving
,
ver.
29.
now
they
shew
their
disaffection
to
it
,
and
that
nothing
but
signes
will
perswade
them
to
it
,
what
signe
shewest
thou
then
,
that
we
may
see
,
and
believe
thee
,
&c.
3.
Let
unsound
men
flatter
Christ
never
so
much
for
a
time
;
yet
their
unsoundnesse
will
end
in
cavillations
and
quarrellings
at
last
;
for
,
albeit
they
were
much
affected
with
Christs
work
,
v●r.
19.
and
seeme
even
now
to
give
up
themselves
to
be
his
schollars
,
yet
now
the
m●at
being
out
of
their
belly
,
and
finding
that
they
are
not
like
to
come
speed
in
what
they
accounted
their
main
errand
,
they
fall
a
quarrelling
.
4.
Such
as
cannot
endure
the
sharp
edge
of
the
Word
,
nor
are
profited
by
it
,
will
soon
undervalue
Christs
working
,
and
forget
any
impression
it
made
upon
them
;
for
,
they
who
cannot
endure
this
his
doctrine
,
do
now
make
light
account
of
the
miracle
they
lately
so
much
esteemed
of
.
5.
Such
as
are
taken
up
with
earthly
things
and
their
own
belly
,
will
not
only
lightly
esteem
of
Christs
works
,
if
they
contribute
not
to
their
ends
,
but
things
spiritual
and
eternal
will
have
little
bulk
in
their
eyes
in
comparison
of
these
;
for
,
notwithstanding
all
they
had
seen
,
and
that
Christ
even
now
had
promised
to
do
a
greater
work
,
in
giving
them
the
bread
of
life
,
yet
say
they
what
doest
thou
work
?
as
thinking
little
of
all
that
,
since
they
get
not
their
bellies
filled
.
From
ver.
31.
learn
.
1.
God
hath
extraordinary
and
miraculous
wayes
of
supplying
the
wants
of
his
own
,
when
ordinary
means
faile
;
And
the
distresse
of
his
people
tends
but
to
render
his
providence
and
care
about
them
,
the
more
remarkable
;
for
,
so
much
is
pointed
out
in
the
history
of
the
Manna
,
and
in
that
testimony
,
(
which
they
summarily
cite
from
Psal.
78.23
,
24
,
25.
)
wherein
it
is
recorded
.
2.
However
hypocrites
may
mask
themselves
,
and
carry
themselves
plausibly
for
a
time
;
yet
they
will
not
alwayes
lu●k
,
but
at
last
will
bewray
themselves
,
and
their
carnal
dispositions
and
desires
;
for
,
while
they
insist
only
on
this
miracle
in
Moses
time
,
neglecting
other
great
works
done
by
his
Ministry
,
they
declare
that
that
challenge
,
ver.
36.
was
true
,
and
that
it
was
only
me●t
and
the
loaves
they
were
seeking
,
however
they
even
now
pretended
to
more
.
3.
As
men
may
have
much
knowledge
of
the
Scripture
,
who
are
never
a
whit
the
nearer
to
close
with
Christ
;
so
they
who
make
not
a
right
use
of
knowledge
,
are
justly
given
up
to
abuse
it
,
to
their
own
destruction
;
for
,
here
they
have
such
knowledge
,
not
only
of
the
history
,
but
of
other
Scriptures
,
spe●king
of
the
Manna
,
as
is
a
clear
proof●
of
their
parents
instructing
them
,
according
to
the
law
.
Deut.
6.6
,
7.
and
may
shame
the
ignorance
of
men
in
times
of
greatest
light
;
And
yet
they
will
not
discerne
nor
embrace
the
spiritual
things
of
Christ
;
yea
,
they
employ
their
knowledge
as
a
weapon
to
fight
against
him
.
4.
Christ
,
in
the
offer
of
his
Gospel
,
hath
not
only
to
do
with
men
who
are
so
grosse
and
absurd
,
that
on
no
tearmes
they
will
close
with
him
,
but
with
the
strong
holds
and
reasonings
of
witty
men
,
who
will
dare
to
rub
affronts
on
him
,
and
pretend
much
reason
,
yea
and
Scripture
,
for
not
embracing
him
;
for
,
such
are
these
here
;
they
will
not
refuse
to
beleeve
on
him
,
but
upon
some
shew
of
reason
and
Scripture
,
and
if
they
leave
him
,
they
will
so
carry
it
,
as
if
he
should
beare
the
blame
,
and
not
they
,
as
being
(
in
their
account
)
inferiour
to
Moses
.
5.
It
is
a
great
sin
of
men
,
and
a
great
injury
d●ne
to
any
of
the
faithful
servants
of
God
,
when
they
are
cried
up
,
to
obscure
and
bear
down
Christ
and
his
truth
:
And
this
is
all
the
end
for
which
wicked
men
do
,
at
any
time
,
commend
any
of
them
;
for
,
such
was
their
scope
here
,
in
commending
Moses
and
what
was
done
in
his
time
,
though
unjustly
,
seeing
it
was
not
needful
to
feed
them
miraculously
now
when
they
were
in
a
fruitful
land
,
and
not
in
a
barren
wildernesse
.
So
also
,
Joh.
4.12
,
6.
It
is
one
fruit
of
the
perverse
and
lustful
dispositions
of
men
,
that
they
are
never
satisfied
with
things
that
are
present
,
and
will
be
ready
to
cry
up
a
formerly
despised
mercy
,
that
they
may
undervalue
a
present
offer
;
for
,
this
Manna
was
much
loathed
by
their
fathers
when
they
had
it
,
though
now
their
children
esteeme
of
it
when
it
is
gone
,
that
so
they
may
undervalue
Christs
present
offer
:
Verse
32.
Then
said
Jesus
unto
them
,
Verily
,
verily
,
I
say
unto
you
,
Moses
gave
you
not
that
bread
from
heaven
,
but
my
Father
giveth
you
the
true
bread
from
heaven
.
Christ
in
answering
to
this
question
,
doth
not
meddle
with
their
asking
of
a
signe
,
but
as
before
he
cleared
the
way
of
attaining
this
spiritual
food
,
so
here
he
takes
occasion
to
set
forth
the
excellency
thereof
,
by
comparing
it
with
,
and
preferring
it
unto
the
Manna
,
whereof
they
boasted
so
much
.
The
comparison
is
propounded
in
this
ver.
which
may
be
diversly
understood
,
As
,
1.
That
it
was
not
Moses
(
of
whom
they
gloried
in
opposition
to
him
)
who
gave
them
,
even
that
Manna
;
for
it
was
the
Father
that
gave
it
,
upon
Moses
petition
,
who
also
doth
now
offer
this
true
bread
,
and
that
of
free
grace
,
without
any
previous
desire
of
theirs
.
This
is
a
truth
in
it selfe
,
and
sheweth
,
how
Christ
will
debase
them
whom
men
do
injustly
cry
up
,
to
the
prejudice
of
truth
;
But
it
doth
not
reach
Christs
full
scope
here
.
2.
That
the
Manna
was
not
given
from
heaven
,
that
is
,
from
the
celestial
heaven
,
but
only
from
the
aire
and
clouds
,
which
frequently
in
the
Old
Testament
is
called
heaven
.
But
Christ
,
this
spiritual
food
,
is
given
from
the
heaven
of
glory
.
Yet
neither
doth
this
exhaust
the
scope
.
Therefore
.
3
I
take
the
comparison
to
be
institute
betwixt
the
nature
and
effects
of
Manna
,
which
was
given
by
the
ministry
of
Moses
,
and
this
food
,
given
by
the
Father
;
That
,
however
Manna
was
a
Sacrament
and
type
of
Christ
,
and
in
that
respect
is
called
spiritual
meat
,
1
Cor.
10.3
.
Yet
it
was
not
bread
from
heaven
,
or
true
spiritual
food
,
in
effect
and
of
it selfe
;
but
only
bodily
food
.
But
this
is
true
bread
from
heaven
,
that
is
,
real
spiritual
food
,
and
the
substance
and
truth
of
all
these
types
pointing
it
out
.
Doctrine
1.
It
is
not
to
any
purpose
to
follow
a
contentious
and
quarreling
people
,
in
their
endless
debates
with
Christ
,
and
about
his
doctrine
;
But
the
best
way
of
dealing
with
them
,
is
,
constantly
to
hold
out
unto
them
their
need
of
Christ
,
and
that
singular
excellency
that
is
in
him
;
Therefore
,
Christ
stands
not
to
debate
with
them
about
signes
,
but
goeth
on
to
point
the
excellency
of
this
food
,
and
how
needful
it
was
for
them
,
if
they
looked
for
life
.
2.
Unbeliefe
is
a
disease
ill
to
be
cured
,
and
it
is
no
easie
matter
to
draw
men
from
doating
on
the
external
priviledges
they
have
enjoyed
,
that
they
may
learn
to
prize
and
esteeme
of
what
is
spiritual
and
more
excellent
;
Therefore
Christ
,
in
pressing
this
doctrine
,
must
use
doubled
asseverations
,
verily
,
verily
,
because
they
would
account
but
little
of
his
bare
word
in
this
matter
.
3.
There
is
no
outward
priviledge
enjoyed
of
old
,
and
which
the
Church
wants
under
the
Gospel
,
but
it
is
all
made
up
in
Christ
with
advantage
;
for
,
here
,
better
bread
is
daily
offered
then
that
of
Manna
was
.
4.
Christ
is
the
truth
and
substance
of
all
the
types
in
the
Old
Testament
.
And
particularly
,
the
type
of
Manna
is
fulfilled
in
him
,
in
his
Incarnation
and
coming
in
the
world
.
In
his
Original
,
he
comes
from
a
better
heaven
then
that
whence
Manna
came
;
He
is
but
little
,
small
and
despised
in
the
eyes
of
men
,
and
yet
is
white
and
spotlesse
,
as
Manna
was
,
and
of
a
sweeter
taste
to
right
discerners
;
and
feeds
and
entertains
a
better
life
,
then
Manna
did
:
He
is
alsufficient
to
feed
all
his
people
,
(
as
Manna
furnished
all
Israel
)
and
is
laid
freely
forth
,
to
be
gathered
and
received
by
all
of
them
;
as
Manna
fell
daily
round
about
the
camp
;
And
,
the
weakest
beleever
shall
not
come
behinde
with
the
strongest
,
in
sharing
in
him
,
according
as
the
Manna
was
equally
divided
.
Therefore
is
he
called
the
true
bread
from
heaven
,
with
relation
to
Manna
as
the
type
,
5.
The
holiest
of
Ministers
do
not
conferre
the
thing
signified
in
a
Sacrament
,
nor
is
the
outward
element
of
the
Sacrament
,
the
thing
signified
by
it
,
which
feeds
the
soul
;
But
God
hath
the
giving
of
that
in
his
own
hand
,
and
if
he
be
not
employed
,
men
will
get
but
the
earthly
part
of
the
Sacrament
:
Therefore
albeit
Moses
was
a
Minister
in
giving
them
Manna
,
which
was
the
type
and
outward
element
,
yet
,
saith
he
,
Moses
gave
you
not
that
bread
from
heaven
,
or
the
thing
signified
,
but
my
Father
giveth
,
&c.
And
thus
he
not
only
debaseth
Manna
in
comparison
of
himselfe
,
but
speaks
the
more
meanly
of
it
,
in
respect
they
looked
not
so
much
to
the
spiritual
signification
thereof
,
but
only
propounded
it
as
an
instance
,
to
invite
Christ
to
give
the
like
carnal
satisfaction
to
their
bellies
.
6.
Such
as
stand
in
need
of
true
spiritual
food
,
have
both
the
Father
and
the
Sonne
ready
and
engaged
to
give
it
unto
them
;
for
,
whereas
he
had
said
,
the
Sonne
of
man
shall
give
it
unto
you
,
ver.
27.
now
saith
he
,
my
Father
giveth
the
true
bread
;
Wherein
he
doth
not
only
,
as
Mediatour
,
give
the
glory
of
all
to
his
Father
;
but
sheweth
that
the
Father
concurreth
with
him
in
this
,
and
giveth
it
by
his
hand
.
7.
Even
such
as
are
,
for
present
,
but
carnall
and
unsound
,
are
not
secluded
from
the
offer
of
Christ
,
but
,
upon
right
tearmes
,
may
expect
that
he
will
be
gifted
to
them
;
Therefore
,
saith
he
,
even
to
these
hearers
,
but
my
Father
giveth
you
,
&c.
that
is
,
by
me
maketh
offer
of
it
,
to
be
embraced
upon
right
tearms
,
and
in
the
due
order
.
Ver.
33.
For
the
bread
of
God
is
he
which
cometh
down
from
heaven
,
and
giveth
life
unto
the
world
.
In
this
ver.
the
assertion
concerning
this
true
bread
given
by
the
Father
,
is
repeated
,
and
cleared
and
enlarged
in
a
description
thereof
,
which
aggreeth
not
to
Manna
.
Wherein
,
1.
It
is
declared
,
that
this
is
the
true
bread
of
God
,
which
comes
down
from
heaven
,
to
give
life
to
lost
and
dead
men
,
which
Manna
could
not
do
.
2.
This
benefit
is
enlarged
,
that
whereas
any
benefit
Manna
brought
,
was
peculiar
to
Israel
only
,
this
is
appointed
to
give
life
to
all
sorts
of
persons
,
as
well
as
the
Jewes
.
Whence
learn
,
1.
Albeit
not
only
Manna
,
but
even
our
ordinary
refreshments
,
are
of
God
,
and
from
him
;
Yet
Christ
is
the
bread
of
God
by
way
of
excellency
,
as
being
indeed
divine
food
;
and
food
for
our
better
part
,
and
food
wherein
God
manifests
his
riches
and
fulnesse
as
God
,
and
wherein
he
ought
to
be
clearly
seen
:
Therefore
saith
he
,
the
bread
of
God
is
he
,
&c.
or
,
he
is
divine
bread
,
and
bread
which
comes
from
God
in
a
singular
way
.
And
he
speaks
of
this
bread
as
a
person
having
action
,
he
cometh
down
,
&c.
because
it
is
Christs
person
and
benefits
accompanying
him
,
which
,
being
applyed
,
do
give
life
.
2.
Benefits
of
God
ought
to
be
in
esteem
with
us
,
according
as
they
have
much
of
God
shining
clearly
in
them
,
and
in
giving
of
them
;
which
will
commend
spiritual
benefits
before
temporal
,
and
lesser
benefits
,
coming
more
immediatly
and
sensibly
from
his
hand
,
before
greater
favours
,
wherein
that
is
not
so
visible
;
for
,
this
is
an
argument
to
commend
him
as
the
true
bread
;
for
he
is
the
bread
of
God
.
3.
All
mankinde
by
nature
is
in
a
lost
condition
,
lying
spiritually
dead
,
and
being
obnoxious
to
eternal
death
,
without
Christ
;
for
this
is
the
case
of
the
world
,
that
they
need
life
.
4.
Mans
lost
and
dead
condition
is
irremediable
by
himselfe
,
or
any
other
mean
under
heaven
;
for
,
this
life
must
come
down
from
heaven
.
5.
Christ
is
the
true
bread
and
food
,
that
not
only
preserves
life
,
and
keeps
from
eternal
death
,
but
doth
put
life
and
quickening
even
in
the
dead
;
And
such
as
do
partake
of
Christ
,
will
live
,
and
become
lively
in
their
motions
and
actions
;
for
,
this
bread
of
God
giveth
life
.
6.
Christ
(
that
he
might
become
fit
food
to
quicken
dead
souls
,
and
might
stoop
to
them
who
could
not
ascend
to
him
)
hath
been
pleased
to
come
down
from
heaven
to
earth
,
unto
sinners
,
Not
in
regard
of
his
Godheads
changing
of
place
,
seeing
he
fills
heaven
and
earth
,
but
in
regard
of
state
,
in
that
he
stooped
to
be
incarnate
,
and
did
assume
our
nature
on
earth
,
by
a
personal
union
to
himselfe
;
Nor
yet
that
his
humane
nature
was
from
heaven
,
but
that
the
sanctification
,
manner
of
conception
,
and
personal
union
thereof
unto
the
Godhead
,
was
divine
and
from
heaven
,
and
wrought
by
the
vertue
and
power
of
the
holy
Ghost
:
In
these
respects
is
this
bread
of
God
commended
,
that
he
cometh
down
from
heaven
,
and
giveth
life
7.
The
spiritual
benefits
and
refreshments
of
Christ
are
not
proper
to
Israel
only
,
but
common
to
all
Nations
;
And
as
the
offer
is
made
indifferently
to
all
sorts
of
persons
,
where
the
Gospel
cometh
;
So
he
is
applyed
to
his
own
elect
,
of
all
Nations
and
ranks
of
persons
;
for
,
he
giveth
life
unto
the
world
,
not
to
Israel
only
,
but
to
his
own
of
all
sorts
and
conditions
throughout
the
world
,
who
in
themselves
dister
nothing
from
the
rest
of
the
world
till
grace
prevent
them
,
and
therefore
they
get
the
common
name
of
the
world
.
Verse
34.
Then
said
they
unto
him
,
Lord
,
evermore
give
us
this
bread
.
Christs
commending
of
this
bread
,
produceth
a
vehement
desire
,
and
earnest
petition
for
it
;
Albeit
they
had
wickednesse
enough
to
propound
this
desire
by
way
of
taunt
,
desiring
him
who
made
such
faire
offers
,
to
give
some
real
proofes
of
it
;
Yet
it
seems
rather
to
slow
from
their
ignorant
and
carnal
disposition
,
who
hearing
of
such
bread
,
and
conceiving
of
it
but
carnally
,
they
desire
to
partake
of
it
constantly
,
as
Israel
did
of
the
Manna
.
Whence
learn
.
1.
The
commendation
of
spiritual
things
may
produce
strange
motions
,
and
desires
and
affections
in
men
,
who
yet
are
but
carnal
;
while
as
they
have
but
carnal
conceptions
of
things
spiritual
,
and
their
desires
are
neither
serious
,
nor
constant
,
nor
laborious
;
for
,
here
,
the
former
commendation
produceth
very
vehement
desires
,
and
strong
insinuations
with
Christ
,
calling
him
,
Lord
,
that
they
may
have
their
will
,
and
yet
the
issue
proves
them
to
be
but
naught
in
all
this
.
2.
As
all
men
by
nature
are
carnal
,
so
their
conceptions
of
things
spiritual
are
but
carnal
,
and
their
desires
are
agreeable
to
ther
dispositions
;
for
,
such
was
their
conception
and
desire
here
;
they
are
far
from
Christs
purpose
,
and
dream
of
nothing
but
bodily
refreshment
in
all
this
.
3.
As
mens
lustful
hearts
are
vehement
and
ardent
upon
their
desired
objects
;
So
suddain
changes
,
and
when
people
on
a
suddain
become
vehement
in
desi●ing
spiritual
things
,
it
gives
just
ground
of
suspition
,
that
(
at
best
)
there
is
much
of
flesh
in
these
desires
;
Seeing
(
what
ever
grace
can
do
yet
)
such
desires
are
not
attained
without
much
wrestling
,
and
much
sense
of
former
negligence
,
and
are
,
for
most
part
,
carried
on
against
strong
tides
of
opposition
;
for
,
their
very
instancy
on
a
sudden
,
is
a
strong
evidence
that
they
conceived
but
carnally
of
the
matter
.
Verse
35.
And
Jesus
said
unto
them
,
I
am
the
bread
of
life
:
he
that
cometh
to
me
shall
never
hunger
:
and
he
that
beleeveth
on
me
shall
never
thirst
.
Christ
returns
an
answer
to
this
desire
to
ver.
41.
Wherein
.
1.
He
describes
more
plainly
,
what
,
and
who
this
bread
is
,
ver.
35.
2.
He
discovers
their
hypocrisie
,
and
checks
them
that
for
not
being
that
in
reality
,
which
here
they
pretend
to
in
their
desires
,
ver.
36.
3.
He
sheweth
that
his
own
Elect
would
not
deale
so
with
him
,
and
should
be
well
dealt
with
,
according
as
was
given
him
in
Commission
,
ver.
37
,
38
,
39
,
40.
In
this
ver.
1.
Christ
,
upon
occasion
of
their
desire
,
doth
declare
what
and
who
this
bread
of
life
is
.
He
had
told
before
the
excellency
thereof
,
and
that
he
and
his
Father
would
give
it
to
them
who
seek
it
sincerely
;
Now
he
brings
out
more
of
his
minde
,
declaring
that
he
is
the
bread
of
life
.
2.
He
doth
again
repeat
and
inculcate
the
way
of
partaking
of
this
bread
,
which
is
by
beleeving
and
coming
to
him
,
of
which
,
See
chap.
5.40
.
3.
He
confirmes
that
he
is
the
bread
of
life
,
and
points
out
the
excellency
thereof
,
from
an
effect
,
which
is
,
that
the
partakers
of
him
,
shall
finde
compleat
refreshment
in
him
,
for
the
preserving
and
perpetuating
of
their
spiritual
life
.
Whence
learn
.
1.
Christ
is
so
tender
of
any
desires
after
himselfe
,
that
he
will
labour
and
take
pains
to
make
the
best
that
can
be
,
even
of
natural
and
carnal
desires
,
and
not
cast
them
away
at
first
,
but
labour
to
make
them
better
,
and
set
them
right
;
Therefore
doth
he
answer
this
carnal
crew
,
and
propound
an
object
,
to
elevate
their
desires
.
2.
A
right
sight
of
Christ
,
and
his
commending
of
himselfe
to
sinners
,
is
a
special
mean
to
make
desires
spiritual
,
and
elevate
them
toward
him
;
for
,
he
points
out
and
commends
himselfe
here
,
for
that
end
.
3.
Christ
is
not
only
the
giver
of
that
food
which
begets
and
entertains
spiritual
life
,
and
which
is
most
necessary
,
and
should
be
most
sweet
to
sinners
:
But
he
himselfe
is
the
food
of
our
souls
also
,
who
gave
himselfe
to
death
,
that
he
might
be
prepared
meat
for
us
,
who
by
his
merit
doth
purchase
life
,
and
by
his
efficacy
,
being
applied
,
doth
dispense
and
entertaine
that
life
;
for
,
saith
he
,
I
am
the
bread
of
life
,
that
is
,
who
hath
life
in
himselfe
,
and
who
merits
,
begets
,
maintains
,
and
perfects
life
,
in
them
who
embrace
and
apply
him
.
And
he
speaks
of
himselfe
under
the
notion
of
bread
,
because
it
was
bread
which
that
carnal
people
was
seeking
.
4.
The
right
way
of
feeding
on
Christ
for
the
entertainment
of
spiritual
life
,
and
of
finding
him
the
bread
of
life
,
is
,
by
faith
to
embrace
and
close
with
him
,
his
person
,
offices
,
and
offers
,
and
exercise
our
faith
on
him
daily
;
for
,
he
is
the
bread
of
life
to
him
that
beleeveth
.
5.
To
come
to
Christ
,
and
to
beleeve
in
him
,
are
all
one
;
And
he
that
is
made
sensible
of
his
distance
from
Christ
,
and
of
the
excellency
and
fulnesse
that
is
in
him
,
and
doth
turn
his
course
and
eye
toward
him
,
and
is
still
moving
on
toward
him
,
is
a
beleever
whatever
he
enjoy
:
for
,
he
that
cometh
unto
me
,
is
explained
by
this
,
he
that
beleeveth
on
me
.
6.
Christs
offers
unto
all
and
every
one
that
cometh
unto
him
,
are
not
faire
complements
,
but
produce
real
satisfaction
;
As
this
promise
subjoyned
doth
teach
.
7.
As
all
they
who
come
not
to
Christ
,
will
eternally
pine
away
,
under
the
want
of
all
satisfaction
;
So
they
who
embrace
him
,
shall
finde
alsufficiency
in
him
for
all
wants
,
and
that
eternally
;
for
,
this
bread
satisfieth
both
hunger
and
thirst
,
as
in
Scripture
phrase
bread
is
put
for
all
bodily
refreshment
:
And
it
is
promised
,
he
shall
never
hunger
,
and
never
thirst
.
Whereby
we
are
to
understand
.
1.
That
they
who
embrace
him
,
though
they
will
long
after
more
of
him
,
yet
they
shall
never
again
hunger
after
the
husks
of
sinne
,
nor
after
satisfaction
thereby
to
the
lusts
of
the
flesh
.
2.
Albeit
there
will
be
lustings
and
longings
after
these
,
even
in
them
who
have
embraced
Christ
;
Yet
in
so
far
as
they
have
come
to
Christ
,
and
are
renewed
,
they
will
be
rid
of
them
.
3.
They
shall
not
any
more
pine
under
the
destroying
hunger
of
total
want
,
though
they
will
still
have
an
hunger
of
wholesome
appetite
to
prepare
them
for
feeding
,
and
have
food
at
hand
to
supply
and
satisfie
it
.
4.
This
promise
,
of
being
delivered
from
hunger
and
thirst
,
is
but
begun
to
be
accomplished
here
,
and
daily
going
on
,
and
shall
be
perfected
hereafter
,
when
believers
shall
enjoy
compleat
and
total
satisfaction
throughout
all
eternity
.
Verse
36.
But
I
said
unto
you
,
that
ye
also
have
seen
me
,
and
beleeve
not
.
In
this
ver.
Christ
doth
sadly
regrate
,
and
discover
their
hypocrisie
,
and
that
,
notwithstanding
all
their
faire
pretences
,
ver.
34.
yet
,
they
were
but
wilful
despisers
of
him
;
in
that
,
however
they
had
not
only
seen
him
,
but
were
convinced
what
he
was
,
ver.
14.
yet
,
they
would
not
beleeve
.
And
this
he
declares
to
be
the
more
odious
,
that
he
had
told
them
of
it
before
,
and
yet
they
had
not
amended
it
.
Whence
learn
.
1.
When
Christ
is
manifesting
himselfe
,
by
his
Word
or
working
,
unto
a
people
,
then
his
eye
is
upon
them
,
marking
how
they
profit
;
So
much
doth
he
intimate
unto
them
here
.
See
,
Ezek.
33.31
.
2.
Christ
will
not
be
deceived
with
faire
shewes
in
a
people
,
but
can
discover
a
rotten
and
perverse
heart
,
under
plausible
pretences
and
professions
;
for
,
whereas
they
seemed
to
be
so
earnest
,
ver.
34.
that
there
needed
no
more
but
to
discover
and
offer
that
bread
unto
them
,
and
they
would
embrace
it
;
he
sheweth
that
it
was
far
otherwise
,
and
that
it
was
not
ignorance
,
or
want
of
opportunity
,
but
perversenesse
,
that
kept
them
back
.
3.
It
is
no
wonder
that
Christ
be
much
greeved
with
,
and
have
many
sad
complaints
of
unfruitful
and
hypocritical
hearers
;
considering
their
deceitful
hypocrisie
,
the
great
injury
they
do
to
him
,
by
sleighting
of
him
,
and
,
that
they
deprive
themselves
of
so
sweet
advantages
by
him
;
Therefore
doth
he
,
who
knew
them
well
enough
,
and
what
a
sweet
offer
of
life
they
sleighted
,
break
out
in
this
sad
rebuke
,
the
manner
whereof
sheweth
that
it
came
from
a
grieved
spirit
.
4.
As
men
may
come
a
great
length
in
conviction
and
knowledge
,
who
yet
do
not
beleeve
;
So
whatever
they
attain
by
hearing
,
Christ
will
account
it
all
nothing
,
if
they
come
not
to
close
with
him
by
faith
;
without
which
,
neither
is
he
honoured
,
nor
do
they
reap
profit
;
for
,
Christ
grants
they
had
seen
him
,
and
yet
that
avails
not
,
since
they
beleeve
not
.
5.
The
more
conviction
and
light
men
have
in
the
matters
of
Christ
and
the
Gospel
,
their
unbeliefe
is
the
more
odious
;
for
,
thus
doth
he
aggreage
their
sinne
,
ye
also
have
seen
me
,
and
beleeve
not
.
See
Joh.
12.37
.
and
15
,
22
,
24.
6.
It
doth
also
aggravate
the
sinne
of
unbeliefe
,
and
prove
the
unsoundnesse
of
men
,
that
they
have
been
often
told
of
their
fault
,
and
yet
do
not
amend
it
;
for
,
this
addes
unto
the
challenge
,
that
he
had
told
them
of
it
before
,
But
I
said
unto
you
,
&c.
And
albeit
we
finde
it
not
directly
mentioned
before
,
yet
we
are
not
to
doubt
of
it
,
since
he
asserts
that
he
had
said
it
,
and
we
finde
it
insinuate
,
ver.
26.
where
he
tells
them
they
followed
him
for
carnal
ends
,
even
after
conviction
,
ver.
14.
7.
So
long
as
sinners
are
not
ashamed
to
continue
in
their
courses
of
unbeliefe
,
and
sleighting
of
Christ
,
Ministers
should
not
weary
to
tell
them
of
it
,
over
and
over
again
;
for
,
so
much
doth
Christs
example
teach
,
who
having
reproved
this
fault
,
doth
not
faile
to
inculcate
it
again
.
Verse
37.
All
that
the
Father
giveth
me
,
shall
come
to
me
:
and
him
that
cometh
to
me
,
I
will
in
no
wise
cast
out
.
Christ
,
having
thus
pointed
out
their
obstinacy
in
unbelief
,
doth
(
to
verse
41.
)
comfort
himself
,
and
strengthen
the
weak
,
who
might
stumble
at
the
unbelief
of
so
many
,
by
ascending
up
to
the
fountain
of
faith
and
conversion
;
assuring
himself
that
the
Elect
would
come
unto
him
,
and
promising
all
tender
usage
and
welcome
to
them
;
which
he
confirmes
by
reading
over
his
Commission
unto
them
.
And
by
this
means
also
,
he
layeth
before
them
their
sad
case
,
and
that
their
practice
said
much
to
it
,
that
they
did
not
belong
unto
him
;
Yet
so
as
he
doth
not
terrifie
,
but
warmly
invite
any
who
had
a
minde
to
come
to
him
.
In
this
verse
,
1.
He
comforts
himself
,
that
,
misbeleeve
who
would
,
yet
,
undoubtedly
all
these
that
were
given
unto
him
,
would
come
unto
him
.
2.
He
assureth
all
these
who
come
,
of
tender
and
warme
acceptance
.
Whence
learn
,
1.
Albeit
many
who
sleight
Christs
call
,
may
yet
be
elect
,
and
at
last
embrace
him
;
And
albeit
we
cannot
certainly
conclude
the
Reprobation
of
any
in
this
life
,
by
any
mark
in
them
,
if
it
be
not
found
that
they
have
sinned
unto
death
;
Yet
to
reject
Christ
after
conviction
,
is
an
evidence
of
a
reprobate
condition
,
and
such
as
continue
in
it
,
have
sad
cause
of
fear
,
lest
they
be
indeed
Reprobates
:
And
whatever
be
Christs
purpose
toward
any
,
yet
it
is
a
special
mean
to
terrifie
sinners
from
their
refusing
of
Christ
,
to
afright
them
with
Reprobation
:
for
,
so
doth
Christ
here
deale
with
these
unbeleevers
,
pointing
out
unto
them
what
their
way
might
portend
of
them
.
2.
However
Christ
and
his
servants
have
oft-times
cause
to
complain
of
the
small
fruit
of
their
labours
;
yet
this
is
matter
of
comfort
,
that
all
the
Elect
will
,
in
due
time
,
be
brought
in
;
for
,
so
doth
Christ
comfort
himself
here
.
See
Rom.
11.7
.
3.
Albeit
the
offer
of
the
Gospel
be
made
generally
to
all
,
to
all
who
hear
it
:
Yet
the
speciall
purpose
of
God
for
good
is
toward
some
onely
,
and
not
others
;
for
,
there
are
who
are
given
by
the
Father
,
and
not
others
.
4.
It
is
the
great
dignity
and
happinesse
of
the
Elect
,
that
they
are
from
eternity
given
to
Christ
in
the
Covenant
of
Redemption
,
as
the
reward
of
his
sufferings
,
to
come
to
him
in
due
time
:
And
that
they
are
given
to
him
in
trust
,
to
be
accountable
and
forth-coming
for
them
;
for
,
so
is
here
declared
,
that
there
are
whom
the
Father
giveth
him
.
Wherein
is
imported
,
that
they
were
the
Fathers
first
,
not
onely
by
vertue
of
his
general
right
in
all
creatures
,
Psal.
24.1
.
but
by
particular
Election
;
and
that
being
the
Fathers
,
they
are
given
to
Christ
,
both
from
eternity
,
to
be
redeemed
by
him
,
and
as
the
reward
of
his
sufferings
;
And
in
time
,
to
be
drawn
to
him
,
and
therefore
both
the
Father
giveth
them
,
in
the
present
time
,
and
,
hath
given
,
them
of
before
,
verse
39.
See
John
17.6
.
Isa.
53.10
.
Psal.
22.30
.
5.
As
these
who
are
thus
given
unto
Christ
,
are
many
,
how
many
soever
reject
him
;
So
they
are
high
in
his
esteeme
,
and
as
much
as
if
all
were
given
unto
him
:
Therefore
are
they
called
All
that
the
Father
giveth
,
not
onely
to
shew
their
number
,
but
the
word
in
the
Original
is
more
emphatick
,
and
importeth
as
much
as
,
all
things
,
to
shew
,
that
,
indeed
they
are
his
all
,
and
that
he
accounts
of
them
as
much
as
,
and
above
all
things
beside
And
thus
the
expression
is
more
clearly
,
Eph.
1.10
.
6.
The
Elect
,
and
such
as
are
given
to
Christ
,
may
,
for
a
time
,
be
,
and
really
by
nature
are
,
as
farre
away
and
estranged
from
him
,
as
any
other
;
for
,
they
are
given
,
and
yet
are
to
come
to
him
.
This
may
make
them
thankful
,
humble
,
and
charitable
,
when
they
are
converted
.
7.
Such
as
are
elected
and
given
to
Christ
,
will
certainly
,
in
due
time
,
come
to
him
;
Their
being
given
from
eternity
produceth
their
being
given
and
coming
in
time
,
for
God
is
faithful
,
who
will
not
frustrate
Christ
of
what
he
hath
purchased
,
and
the
power
that
draweth
them
,
is
invincible
and
irresistible
:
Therefore
saith
he
,
all
that
the
Father
giveth
me
,
shall
come
to
me
.
8.
Conversion
,
and
coming
unto
Christ
,
is
not
a
cause
,
nor
is
the
foresight
thereof
antecedent
to
Election
,
but
it
is
onely
a
fruit
following
thereupon
;
for
,
such
is
the
order
here
,
they
are
given
by
the
Father
,
and
upon
that
,
their
coming
necessarily
followeth
.
See
Acts
13
48.
9.
It
is
not
mens
moral
changes
,
nor
their
following
external
ordinances
,
that
proves
them
given
to
Christ
,
but
their
coming
to
him
,
and
closing
with
,
and
embracing
of
himself
,
as
Mediatour
;
for
,
so
are
we
taught
here
,
They
who
are
given
,
come
to
me
saith
he
.
10.
Such
as
really
come
to
Christ
,
and
embrace
him
,
have
not
onely
the
present
comfort
of
communion
with
him
;
but
are
warranted
from
this
to
gather
their
eternal
election
,
and
that
they
have
been
given
over
to
Christ
,
and
committed
to
his
charge
and
care
;
Therefore
is
their
coming
put
as
an
effect
and
evidence
of
their
being
given
.
11.
Such
as
are
come
to
Christ
,
have
warrant
to
expect
welcome
and
warme
entertainment
,
whatever
they
have
been
before
;
for
,
so
much
doth
the
promise
subjoyned
,
teach
,
which
is
made
to
all
without
exception
.
See
Jer.
3.1
.
And
particular
notice
and
care
is
taken
of
every
one
,
as
if
there
were
no
moe
;
And
therefore
,
albeit
the
former
speech
was
generall
,
all
that
the
Father
giveth
,
yet
the
promise
is
more
particular
,
him
that
cometh
,
&c.
12.
Such
as
come
to
Christ
,
are
put
into
a
state
of
much
familiarity
,
and
comfort
,
and
may
expect
more
from
him
then
can
be
well
conceived
or
expressed
;
for
,
albeit
this
promise
be
expressed
onely
in
a
negative
,
I
will
not
cast
him
out
,
yet
it
imports
much
more
of
his
warme
entertainment
;
and
namely
,
that
they
are
taken
into
his
family
;
are
brought
neare
him
by
reconciliation
and
friendship
;
have
all
their
conditions
respected
by
him
;
enjoy
much
of
his
presence
,
have
him
to
be
accountable
for
them
,
and
to
make
all
their
lots
,
by
his
gracious
providence
,
tend
to
their
good
.
All
things
shall
be
theirs
(
and
not
they
slaves
to
their
idols
)
and
Christ
to
the
advantage
;
Nothing
shall
discommend
their
person
to
him
;
Their
condition
shall
plead
rather
for
pity
,
then
wrath
;
Wants
shall
not
render
them
unacceptable
,
but
rather
a
conceit
of
fulnesse
;
Under
afflictions
,
and
in
performing
duties
,
he
shall
be
undertaker
,
to
work
all
their
works
in
them
and
for
them
;
And
all
of
them
shall
finde
the
doore
kept
open
,
till
they
be
entered
in
glory
,
without
the
reach
of
all
their
enemies
,
where
they
shall
feede
on
the
light
of
his
countenance
,
shall
follow
and
enjoy
him
,
and
be
made
like
unto
him
.
All
this
and
much
more
is
imported
in
this
promise
.
13.
It
is
the
great
comfort
of
such
as
come
unto
Christ
,
that
as
their
allowances
are
rich
,
so
their
state
is
safe
and
secure
;
And
whatever
their
fears
,
mistaks
,
or
quarrellings
,
may
be
;
yet
they
shall
never
be
again
deprived
of
that
happy
condition
;
for
,
so
much
is
expressed
in
this
promise
,
I
will
not
cast
him
out
,
that
is
,
they
are
taken
into
that
sweet
estate
,
not
to
be
cast
out
or
rejected
again
.
Saints
do
indeed
oft-times
complaine
of
casting
off
,
but
they
are
the
words
of
sense
,
and
not
of
faith
;
They
may
seeme
to
be
cast
off
,
when
really
it
is
not
so
;
They
may
lose
degrees
of
fellowship
for
a
time
,
but
cannot
be
deprived
of
it
totally
,
and
for
ever
;
They
cannot
be
secluded
from
his
favour
and
love
,
and
an
interest
in
him
,
though
sometime
they
may
be
deprived
of
some
effects
and
manifestations
,
and
fruits
thereof
;
They
may
be
deprived
for
a
time
of
what
contributes
to
their
welbeing
,
but
not
of
what
is
necessary
for
their
being
in
grace
;
Yea
,
he
will
not
permit
them
to
cast
out
themselves
,
Jer.
32
,
40.14
.
Christs
promises
to
these
who
come
to
him
,
are
very
sure
,
and
such
as
(
whatever
doubts
or
jelousies
they
may
have
,
yet
)
he
would
have
them
on
no
tearmes
to
question
,
especially
in
what
concerns
his
purpose
not
to
reject
them
finally
or
totally
;
Therefore
doth
he
so
vehemently
assert
this
,
I
will
in
no
wise
cast
him
out
,
where
the
doubled
negatives
,
in
the
Original
,
serve
to
make
the
assertion
strong
,
and
to
carry
their
faith
over
all
their
doubts
and
feares
.
Verse
38.
For
I
came
down
from
heaven
,
not
to
do
mine
own
will
,
but
the
will
of
him
that
sent
me
.
39.
And
this
is
the
Fathers
will
which
hath
sent
me
,
that
of
all
which
he
hath
given
me
,
I
should
lose
nothing
,
but
should
raise
it
up
again
at
the
last
day
.
40.
And
this
is
the
will
of
him
that
sent
me
,
that
every
one
which
seeth
the
Son
;
and
beleeveth
on
him
,
may
have
everlasting
life
:
and
I
will
raise
him
up
at
the
last
day
.
Christ
confirmes
this
promise
,
of
entertaining
them
who
come
to
him
,
by
shewing
the
end
of
his
Incarnation
and
coming
into
the
world
,
and
by
rehearsing
a
part
of
his
Commission
unto
them
.
He
declareth
in
general
,
verse
38.
that
his
errand
into
the
world
,
is
,
to
do
his
Fathers
will
who
sent
him
,
and
not
his
own
.
Which
is
not
to
be
understood
that
,
as
God
,
he
hath
a
different
and
contrary
will
to
the
Fathers
,
(
though
as
man
,
he
hath
a
distinct
and
subordinate
will
to
his
)
but
the
meaning
is
,
he
came
not
to
do
his
own
will
onely
(
as
the
Jewes
alleadged
of
him
)
but
the
Fathers
also
,
and
that
in
this
work
,
he
was
the
Fathers
Commissioner
,
sent
to
do
what
he
had
entrusted
to
him
,
and
not
,
as
the
Jewes
gave
out
,
one
who
did
that
for
which
he
had
no
warrant
.
Next
,
he
declareth
more
particularly
(
verse
39.
)
for
confirmation
of
the
promise
,
what
this
will
of
the
Fathers
is
which
he
came
to
do
;
to
wit
,
That
these
,
that
are
given
him
,
should
be
preserved
from
perishing
,
and
be
raised
up
at
the
last
day
.
This
is
again
repeated
,
verse
40.
not
onely
for
further
certainty
and
comfort
,
but
in
the
repetition
,
it
is
explained
who
they
are
that
are
given
to
him
,
even
such
as
see
and
beleeve
in
him
;
and
what
is
the
benefit
they
shall
reap
at
the
resurrection
,
even
everlasting
life
.
From
verse
38.
Learn
,
1.
Christ
,
in
entertaining
them
that
come
to
him
,
is
not
onely
led
thereunto
by
his
own
mercy
and
bounty
,
and
love
toward
them
as
the
reward
of
all
his
sufferings
;
but
doth
also
stand
obliged
thereunto
,
by
vertue
of
a
Commission
and
trust
laid
upon
him
by
the
Father
,
and
accepted
and
undertaken
by
him
;
Therefore
doth
he
mention
the
will
of
him
that
sent
me
,
as
a
reason
of
his
fidelity
in
this
matter
.
2.
Christ
hath
given
an
ample
proofe
of
his
love
,
and
pledge
of
his
fidelity
in
his
trust
,
in
his
stooping
to
take
on
our
nature
,
and
assuming
it
in
a
personal
union
to
himself
,
on
earth
;
for
,
saith
he
,
I
came
down
from
heaven
,
of
which
,
see
verse
33.
And
this
he
mentions
here
,
not
onely
to
shew
how
much
it
cost
him
to
exalt
us
;
But
to
be
a
confirmation
,
and
pledge
of
his
tendernesse
,
and
fidelity
,
in
welcoming
sinners
who
come
to
him
.
For
who
can
suspect
him
who
made
himself
like
his
brethren
,
(
yet
without
sinne
)
that
he
might
be
a
fit
High
Priest
?
and
to
assure
us
that
as
he
stooped
to
our
low
condition
,
and
to
be
humbled
with
us
,
so
he
would
have
us
exalted
with
him
.
What
assurance
may
it
afford
us
,
that
he
would
come
down
from
heaven
,
to
dwell
with
us
?
that
the
beloved
Sonne
would
make
himself
the
But
of
all
the
wrath
due
to
our
sinnes
?
that
the
sovereign
Lord
of
the
creatures
would
endure
their
opposition
and
enmity
,
that
they
might
be
friends
to
us
?
and
,
that
he
took
on
the
form
and
condition
of
a
servant
,
and
continued
so
,
till
he
had
perfected
what
concerned
us
?
3.
Such
as
are
employed
in
any
station
by
God
,
ought
to
have
a
constant
look
to
the
will
of
God
,
and
the
end
set
before
them
in
that
station
,
that
so
they
may
aime
at
it
;
for
,
so
doth
Christs
example
teach
,
who
looked
to
the
will
of
him
that
sent
him
,
that
he
might
do
it
.
It
is
as
sure
that
Christ
will
warmly
cherish
them
that
come
to
him
,
as
it
is
certaine
he
is
faithful
in
his
trust
;
for
,
such
is
the
force
of
the
confirmation
,
I
will
in
no
wise
cast
him
out
,
for
I
came
,
not
to
do
my
own
will
,
but
the
will
of
him
that
sent
me
.
If
he
do
his
Fathers
will
,
as
he
still
doth
,
then
such
shall
not
be
cast
out
.
5.
The
Fathers
will
and
good
pleasure
is
the
last
and
ultimate
ground
,
that
faith
can
seek
to
settle
it self
upon
;
And
particularly
,
it
is
sufficient
to
answer
all
our
reasonings
against
Christs
rich
offers
,
that
it
is
the
Fathers
will
such
mercies
should
be
conferred
;
for
,
so
is
also
imported
here
,
that
they
have
not
onely
Christs
fidelity
engaged
to
make
them
welcome
,
but
it
is
the
Fathers
will
they
should
be
accepted
so
,
and
that
may
silence
all
doubtings
.
From
verse
39.
Learn
,
1.
It
doth
commend
the
Gospel
to
us
,
that
it
contains
an
Extract
of
the
deep
counsels
of
God
,
and
of
the
eternal
transactions
betwixt
the
Father
and
the
Sonne
,
concerning
,
1.
Lost
man
,
in
so
farre
as
is
for
our
good
;
for
,
he
brings
out
and
reads
,
in
the
Gospel
,
his
very
Commission
,
and
some
Articles
of
the
Covenant
past
betwixt
the
Father
and
him
.
2.
The
first
fountain
and
rise
of
the
salvation
of
any
of
lost
mankind
;
is
in
the
absolute
and
sovereign
will
and
pleasure
of
God
;
for
,
here
he
mentions
the
will
of
him
that
sent
him
,
as
the
first
Original
of
all
,
from
whence
their
giving
to
Christ
,
their
coming
,
and
safety
do
flow
.
3.
These
whose
salvation
the
Father
willeth
,
are
given
over
to
Christ
in
his
eternal
purpose
,
to
be
brought
to
him
in
due
time
;
for
,
so
is
here
held
out
.
4
Such
as
are
given
to
Christ
by
the
Father
,
and
do
in
time
come
to
him
,
are
put
in
his
keeping
,
and
he
hath
a
charge
of
them
,
not
to
lose
any
the
least
of
them
;
for
,
this
is
the
will
of
him
that
sent
me
,
that
of
all
he
hath
given
me
,
I
should
lose
nothing
.
Wherein
the
Father
doth
so
commit
the
trust
unto
him
,
as
he
still
keeps
them
in
his
own
hand
also
,
John
10.28
,
29.
5.
Christs
charge
and
care
of
these
that
are
given
to
them
,
extends
even
to
the
very
day
of
their
resurrection
,
that
there
he
may
make
a
good
account
of
them
,
when
all
perils
and
hazards
are
now
over
,
and
that
he
may
not
so
much
as
lose
their
dust
,
but
gather
it
together
again
,
and
raise
it
up
in
glory
,
to
be
a
proof
of
his
fidelity
:
for
,
saith
he
,
I
should
lose
nothing
but
should
raise
it
up
again
at
the
last
day
,
and
so
death
and
dissolution
proves
no
losse
.
From
ver.
40.
Learn
1.
It
is
a
truth
that
needs
much
and
often
to
be
inculcate
upon
us
,
that
all
spiritual
advantages
and
benefits
come
to
us
,
and
are
to
be
had
,
onely
in
Christ
,
and
that
in
him
they
are
all
very
sure
;
Therefore
doth
he
againe
repeat
this
doctrine
,
concerning
what
is
to
be
had
in
him
;
and
that
they
will
surely
get
it
,
who
come
to
him
;
About
this
truth
we
have
naturally
many
doubts
,
and
are
averse
from
submitting
to
it
;
And
when
we
close
with
it
,
it
begets
love
,
it
moderates
all
our
cares
and
fears
,
and
strengtheneth
us
to
endure
all
hardships
.
2.
However
such
as
flee
to
Christ
in
the
sense
of
their
misery
,
are
prone
to
doubt
of
Gods
will
to
accept
them
,
rather
then
of
anything
else
;
yet
it
is
out
of
all
controversie
,
that
his
will
is
to
do
good
to
such
;
Therefore
it
is
againe
repeated
,
this
is
the
will
of
him
that
sent
me
,
&c.
to
remove
all
doubts
and
fears
.
3.
Such
as
are
given
to
Christ
,
to
be
under
his
charge
,
and
participate
of
his
benefits
,
are
drawn
to
beleeve
on
him
;
And
it
is
the
Fathers
will
,
and
a
part
of
the
transaction
betwixt
him
and
the
Sonne
,
that
faith
be
the
way
to
partake
of
these
benefits
,
and
not
the
fulfilling
of
the
impossible
condition
of
the
works
of
the
Law
:
for
,
they
who
are
given
to
Christ
,
are
expounded
to
be
they
who
beleeve
on
him
,
and
it
is
the
Fathers
will
,
that
such
partake
of
these
benefits
here
mentioned
,
as
of
the
rest
of
his
purchase
.
Albeit
mortification
,
holinesse
,
&c.
do
prepare
for
the
possession
of
these
benefits
,
and
do
evidence
a
right
thereunto
,
and
the
begun
possession
thereof
;
Yet
it
is
onely
faith
in
Christ
that
giveth
the
right
and
title
,
that
so
it
may
be
of
grace
.
4.
A
special
mean
of
begetting
faith
in
Christ
in
men
,
is
,
to
see
and
know
him
spiritually
;
to
have
him
revealed
unto
them
,
and
to
get
open
eyes
that
they
may
see
and
contemplate
him
,
till
they
see
beauty
in
him
,
which
may
allure
them
to
renounce
themselves
and
flee
to
him
,
and
till
they
see
fulnesse
and
alsufficiency
,
to
answer
all
their
doubts
:
for
,
they
see
(
or
,
contemplate
)
the
Sonne
,
who
beleeve
on
him
.
5.
It
is
covenanted
betwixt
the
Father
and
the
Sonne
,
that
beleevers
shall
(
beside
his
tender
dealing
and
care
within
time
)
be
made
partakers
of
everlasting
life
;
for
,
it
is
explained
that
not
to
lose
them
,
verse
39.
is
,
that
they
may
have
everlasting
life
.
6.
For
the
further
assuring
of
beleevers
of
their
eternal
happinesse
,
it
is
also
covenanted
,
that
they
shall
have
this
life
in
present
possession
,
in
the
earnest
and
first
fruits
thereof
;
for
,
they
have
everlasting
life
,
even
here
,
and
before
their
raising
up
.
7.
Christ
,
having
given
an
earnest-penny
of
salvation
,
will
not
suffer
it
to
be
lost
by
any
difficulty
or
impediment
in
the
way
;
but
will
carry
beleevers
through
all
difficulties
,
till
he
destroy
death
and
the
grave
,
and
raise
up
their
very
dust
,
that
in
body
and
soul
they
may
partake
of
that
blisse
,
and
that
he
may
make
it
manifest
that
death
and
rotting
in
the
grave
doth
not
make
void
his
interest
,
nor
cause
his
affection
to
cease
:
Therefore
it
is
added
,
and
I
will
raise
him
up
at
the
last
day
.
8.
Albeit
beleevers
are
not
all
of
one
growth
or
size
,
but
some
are
weak
,
and
some
strong
;
some
little
children
,
some
young
men
,
and
some
fathers
;
Yet
all
of
them
,
without
exception
,
have
right
to
the
benefits
conferred
by
Christ
,
and
the
weak
,
as
well
as
the
strong
,
are
under
his
care
and
charge
;
Yea
,
and
may
expect
the
more
tender
usage
from
him
who
carrieth
the
lambs
in
his
bosome
,
&c.
Isa.
40.11
.
Therefore
is
the
charg●
and
promise
universal
,
that
every
one
which
beleeveth
on
him
may
have
everlasting
life
.
Verse
41.
The
Jewes
then
murmured
at
him
,
because
he
said
,
I
am
the
bread
which
came
down
from
heaven
.
42.
And
they
said
,
is
not
this
Jesus
the
sonne
of
Joseph
,
whose
father
and
mother
we
know
?
How
is
it
then
that
he
saith
,
I
came
down
from
heaven
?
Followeth
their
bad
use
of
this
sweet
doctrine
.
The
clearer
Christ
speaks
,
they
discover
the
more
of
their
disposition
,
and
testifie
their
discontent
of
spirit
,
by
murmuring
.
They
passe
over
all
that
Christ
had
said
beside
,
and
do
carp
only
at
what
he
had
said
in
direct
answer
to
their
desire
,
ver.
34.
wherein
he
asserts
himselfe
to
be
that
bread
of
life
,
ver.
35.
which
he
had
said
did
come
down
from
heaven
,
ver.
33.
This
they
carp
at
,
that
he
,
whom
they
supposed
they
knew
to
be
but
the
Sonne
of
Joseph
and
Mary
,
should
speak
so
great
things
of
himselfe
.
Wherein
they
not
only
bewray
their
ignorance
of
his
divine
nature
,
and
miraculous
conception
,
but
their
grosse
errour
,
in
alleadging
that
he
was
the
Sonne
of
Joseph
.
From
ver.
41.
learn
.
1.
Men
may
pretend
to
much
affection
and
estimation
of
Christ
,
who
yet
will
prove
but
inconstant
,
seeing
they
proceed
not
on
solide
grounds
;
for
,
they
who
cryed
him
up
,
ver.
14
,
15.
do
now
vilipend
him
,
and
carp
that
he
should
commend
himselfe
.
2.
Such
as
do
not
get
good
of
Christ
and
the
Gospel
,
nor
do
embrace
him
when
he
is
offered
,
will
certainly
grow
worse
;
The
powerful
Gospel
will
bring
out
their
heart
,
and
their
unsoundnesse
will
draw
on
more
unstreightnesse
;
for
,
so
fared
it
with
them
who
sought
and
heard
Christ
for
a
wrong
end
,
the
longer
and
the
more
they
heare
,
they
grow
the
worse
.
3.
It
is
no
strange
thing
to
see
corrupt
men
,
not
only
not
embrace
saving
doctrine
,
but
that
they
murmure
and
fret
against
it
,
and
spit
out
their
gall
against
the
messengers
thereof
,
either
secretly
or
openly
;
for
,
such
is
the
entertainment
Christ
and
his
doctrine
gets
,
The
Jewes
(
as
they
were
who
followed
and
heard
him
)
murmured
at
him
,
or
,
secretly
muttered
against
what
he
said
.
4.
Such
as
turn
carpers
and
secret
grudgers
at
the
doctrine
of
Christ
,
do
not
only
prove
their
present
unsoundnesse
,
but
are
on
the
way
to
further
and
more
horrid
apostacy
;
for
,
so
doth
the
sequel
prove
in
these
,
this
was
the
beginning
of
a
breach
betwixt
him
and
them
,
which
came
at
length
to
a
greater
height
.
The
highest
degrees
of
apostacy
would
not
be
digested
at
first
by
many
,
but
murmurings
,
grudgings
,
and
mistakes
,
do
by
little
and
little
habituate
them
unto
it
.
5.
Such
as
carp
at
Christs
doctrine
,
and
deny
unto
him
the
glory
of
his
excellency
,
in
his
person
and
offices
,
do
not
only
wrong
him
,
but
ingrately
despise
their
own
great
mercy
;
for
,
this
point
which
they
murmured
at
;
that
he
is
the
bread
which
came
down
from
heaven
,
doth
not
only
set
forth
his
glory
,
but
was
most
sweet
and
comfortable
to
lost
sinners
,
as
holding
out
his
rich
offer
,
and
his
gracious
condescendence
and
love
,
that
he
would
stoop
and
come
down
,
to
give
life
and
refreshment
to
them
.
6.
Though
Christ
had
spoken
much
more
then
this
,
and
that
which
concerned
them
very
nearly
,
yet
they
take
notice
of
no
more
but
this
one
word
.
We
may
conceive
the
reasons
to
be
.
1.
This
having
displeased
them
,
it
casts
down
all
the
test
;
as
oft
times
one
word
,
crossing
carnal
hearts
,
will
irritate
their
corruptions
,
to
reject
all
they
heare
,
were
it
never
so
useful
and
inoffensive
,
Jer.
26.3
,
6.
with
9.
2.
It
may
be
conceived
,
that
,
however
they
understood
,
and
did
resent
the
hard
newes
that
were
insinuate
against
them
,
ver.
37.
yet
,
they
will
not
quarrel
upon
that
,
but
upon
a
more
plausible
ground
:
To
shew
,
how
subtile
unfriends
to
Christ
are
,
that
can
mask
their
discontent
with
fairest
colours
,
and
not
discover
the
bottome
of
their
hearts
.
Or.
3.
It
may
be
conceived
,
that
not
only
passion
because
of
what
Christ
said
,
but
their
own
conceit
of
themselves
,
hindred
them
from
taking
up
that
sentence
indirectly
hinted
at
,
and
therefore
Christ
doth
inculcate
it
again
,
ver.
44
,
45.
And
so
it
teacheth
,
That
,
men
who
are
puffed
up
with
a
conceit
of
themselves
,
will
not
readily
take
with
a
reproofe
or
discovery
of
their
condition
,
especially
if
it
be
done
but
indirectly
,
and
not
held
forth
in
expresse
tearmes
.
Doctrine
.
7.
When
enquiry
is
made
,
it
will
be
found
,
that
it
is
not
Christs
doctrine
,
but
mens
own
corruptions
and
mistakes
,
that
cause
them
to
stumble
;
for
,
if
they
understood
his
meaning
to
be
,
that
his
very
body
descended
from
heaven
(
as
their
following
reasoning
doth
import
they
did
)
this
was
but
their
own
fancy
;
for
,
he
speaks
of
his
Godhead
and
of
the
manner
of
his
conception
.
And
to
deny
his
divinity
and
miraculous
conception
,
was
but
their
own
ignorance
of
the
Scriptures
,
Isa.
7.14
.
and
9.6
.
From
ver.
42.
learn
.
1.
Sinnes
of
progeniters
may
bring
posterity
very
low
,
and
put
even
the
posterity
of
Kings
into
a
mean
condition
;
for
,
Joseph
,
the
supposed
father
of
Christ
,
and
his
mother
,
were
both
of
the
blood
royal
of
the
Kings
of
Judah
,
and
yet
they
lived
in
a
poor
condition
,
which
occasioneth
this
mentioning
of
them
with
contempt
.
2.
It
pleased
our
Lord
not
only
to
stoop
and
become
man
,
but
to
be
born
of
base
and
mean
parentage
;
That
so
he
might
accomplish
prophecies
,
Isa.
11.1
.
and
53.1
.
That
he
might
shew
,
that
his
Kingdome
is
not
of
this
world
;
might
sanctifie
a
mean
condition
to
his
own
,
and
by
his
poverty
make
many
rich
,
2
Cor.
8.9
.
And
,
that
,
in
Gods
righteous
judgement
,
reprobates
might
stumble
at
him
;
for
,
so
was
it
with
him
here
,
his
supposed
father
,
and
his
mother
,
were
in
no
great
account
at
this
time
.
3.
It
is
the
disposition
and
plague
of
hypocrites
and
belly-gods
,
that
they
stumble
at
Christs
outward
base
estate
,
and
do
not
see
his
true
and
spiritual
glory
shining
through
that
vaile
;
for
,
such
were
they
who
see
not
the
mystery
of
his
Incarnation
,
nor
the
glory
of
his
Godhead
,
but
do
stumble
on
this
,
Is
not
this
Jesus
the
Sonne
of
Joseph
whose
father
and
mother
we
know
.
4.
It
is
a
great
engine
of
Satan
,
to
oppose
Christ
and
his
truth
,
by
raising
and
spreading
untruths
,
to
bear
him
and
it
down
;
for
,
this
was
a
grand
cause
of
their
stumbling
,
that
they
falsly
supposed
him
to
be
the
Sonne
of
Joseph
,
which
did
obscure
the
glory
of
his
miraculous
conception
and
birth
.
Thus
also
did
Satan
labour
to
bear
him
down
by
a
general
reproach
cast
upon
his
countrey
,
Joh.
1.46
.
and
7.52
.
Thus
did
he
endeavour
to
obscure
his
resurrection
,
Matth.
28.13
,
14
,
15.
And
it
is
no
wonder
to
see
Christ
and
his
truth
suffer
prejudice
,
by
hereditary
misreports
and
calumnies
in
all
ages
.
5.
Much
outward
familiarity
with
Christ
and
his
servants
,
will
readily
breed
contempt
of
him
in
carnal
hearts
;
for
,
their
knowing
of
him
,
his
mother
,
and
supposed
father
,
makes
them
sleight
him
,
notwithstanding
his
miracles
,
is
not
this
Jesus
,
whose
father
and
mother
we
know
?
6.
Corrupt
and
blinded
reason
in
men
,
is
a
great
enemy
to
God
,
and
their
own
souls
,
while
it
musters
up
things
,
partly
false
,
and
partly
true
in
their
own
kinde
,
to
oppose
against
supernatural
truth
,
and
to
drive
men
from
embracing
of
Christ
;
for
,
they
please
themselves
in
their
reasonings
against
Christs
assertions
,
partly
,
alledging
false
principles
,
that
he
was
the
Sonne
of
Joseph
,
and
nothing
but
a
meer
man
,
and
partly
,
measuring
his
miraculous
conception
by
their
principles
of
reason
,
whence
they
reason
it
to
be
absurd
that
he
should
say
,
I
came
down
from
heaven
.
Men
had
need
to
subject
their
reasonings
to
divine
revelation
in
the
things
of
God
,
lest
they
wrong
him
and
themselves
both
.
Verse
43
Jesus
therefore
answered
,
and
said
unto
them
,
murmure
not
among
your selves
.
44.
No
man
can
come
to
me
,
except
the
Father
which
hath
sent
me
,
draw
him
:
and
I
will
raise
him
up
at
the
last
day
.
Christ
,
in
his
reply
,
doth
not
(
as
was
also
marked
on
ver.
32.
)
enter
to
debate
with
them
,
or
refute
their
ignorant
Sophistry
;
But
1.
He
sheweth
,
that
the
root
and
true
cause
of
their
unbeliefe
was
not
in
his
doctrine
,
nor
from
any
just
ground
of
exception
they
had
against
it
,
but
from
somewhat
in
themselves
,
to
ver.
47.
2.
He
repeats
and
inculcates
the
former
doctrine
that
life
is
to
be
had
only
through
faith
in
him
,
and
●hat
he
is
the
true
bread
of
life
,
and
cleareth
yet
more
distinctly
,
in
what
respect
he
is
the
true
bread
and
spiritual
food
,
to
ver.
52.
In
these
verses
.
1.
Christ
sheweth
that
he
took
notice
of
their
murmuring
,
and
doth
disswade
them
from
it
,
as
having
given
no
just
cause
thereof
by
his
doctrine
,
ver.
43.
2.
He
confirmeth
this
,
by
pointing
at
the
root
of
their
unbeliefe
and
murmuring
,
even
their
natural
impotency
and
aversenesse
from
him
,
which
also
is
the
condition
of
all
men
,
till
such
time
as
divine
power
be
interposed
to
draw
them
,
and
then
all
who
are
drawen
,
come
,
and
Christ
undertakes
to
be
accountable
for
such
.
And
by
this
way
of
preaching
,
Christ
would
draw
them
from
their
idle
debates
,
and
would
terrifie
them
,
by
letting
them
see
that
their
unbeliefe
proved
they
were
lying
,
still
in
nature
,
and
that
God
had
yet
wrought
no
change
upon
them
,
but
had
lest
them
to
themselves
;
And
withal
he
would
let
them
see
their
losse
,
who
by
not
embracing
him
,
were
secluded
from
his
care
.
From
ver.
43.
learn
.
1
Christ
knowes
and
takes
notice
of
most
secret
murmurings
,
and
mutterings
and
repineings
against
God
,
his
Word
,
or
Servants
,
were
they
never
so
closly
or
handsomely
conveighed
;
for
,
albeit
,
it
seemes
,
they
spake
not
out
these
things
,
but
whispered
them
among
themselves
,
as
the
text
hath
it
,
and
the
word
in
the
Original
imports
;
yet
Christ
knoweth
it
,
and
tells
them
of
it
.
2.
Murmurings
,
and
repining
against
God
,
and
divine
truth
,
upon
whatsoever
pretence
,
are
displeasing
to
Christ
,
as
being
a
causlesse
distemper
,
reflecting
injuriously
upon
God
;
Therefore
doth
he
prohibite
it
as
a
thing
displeasing
to
him
,
Murmure
not
among
your selves
.
From
ver.
44.
learn
.
1.
What
ever
be
the
pretences
of
murmures
against
Christ
and
his
truth
;
yet
the
true
cause
thereof
is
in
themselves
,
and
not
in
him
nor
in
it
;
Therefore
doth
he
lead
them
from
that
carping
at
his
doctrine
,
to
see
their
own
natural
disposition
,
which
bred
such
a
distemper
.
2.
Men
,
by
rejecting
Christ
,
and
murmuring
at
his
offers
,
do
bewray
so
much
of
their
own
corrupt
dispositions
,
and
that
they
are
so
far
left
to
themselves
by
God
,
as
might
be
matter
of
horrour
unto
them
,
if
their
eyes
were
open
;
for
,
this
is
the
scope
of
this
doctrine
here
,
to
let
them
see
,
not
only
that
they
are
corrupt
,
but
that
God
hath
not
wrought
on
them
as
he
doth
on
these
who
are
his
elect
,
as
ver.
37.
that
so
he
may
let
them
see
,
what
sad
things
their
condition
spake
to
them
.
And
Christ
doth
often
recurre
to
this
with
these
contentious
Jewes
,
not
to
make
them
sit
down
upon
this
as
an
excuse
(
which
is
not
)
;
But
partly
,
to
shew
,
that
,
however
the
Lords
purposes
concerning
men
be
hid
and
secret
;
yet
,
by
their
own
carriage
they
may
bring
out
strange
evidences
of
it
,
and
(
however
the
reprobation
of
any
particular
person
,
cannot
be
certainly
known
by
any
meer
man
,
so
long
as
the
person
is
within
time
,
yet
)
mens
perverse
carriage
doth
prove
a
reprobate
disposition
for
present
,
and
being
preserved
in
,
is
a
black
mark
of
their
deplorable
state
.
And
partly
,
to
shew
that
Christ
will
not
take
an
affront
at
the
hand
of
any
,
but
as
they
who
love
him
,
shall
finde
that
they
were
first
beloved
of
him
;
so
they
who
reject
him
,
and
persevere
in
it
,
will
finde
(
to
their
eternal
confusion
)
that
he
did
give
them
up
to
their
own
hearts
,
to
walk
in
these
wayes
,
in
punishing
whereof
he
will
manifest
the
glory
of
his
justice
.
3.
Albeit
it
be
the
duty
of
all
who
hear
the
Gospel
,
to
embrace
Christ
;
and
albeit
it
be
justly
commanded
,
to
discover
our
inability
,
and
as
a
mean
which
God
maketh
use
of
to
work
thereby
upon
his
own
:
Yet
no
man
hath
naturally
any
liberty
or
power
to
receive
Christ
,
or
come
in
faith
to
him
;
But
every
man
by
nature
,
(
whatever
his
inclination
,
education
,
or
moral
vertues
,
be
)
hath
lost
all
power
to
do
any
spiritual
good
by
Adams
fall
,
and
remains
dead
in
sinne
;
for
,
no
man
can
come
to
me
,
saith
he
,
to
wit
,
of
himselfe
,
as
is
after
cleared
.
4.
This
natural
impotency
in
man
cannot
be
cured
by
meer
moral
swasion
,
or
holding
out
of
the
offer
of
Christ
in
the
Gospel
;
But
with
this
,
there
must
be
a
powerful
and
effectual
work
of
God
,
in
changing
and
renewing
of
mens
nature
,
infusing
of
the
habits
of
grace
and
faith
,
quickening
them
from
their
deadnesse
,
and
exciting
of
these
graces
which
he
infuseth
,
and
effectually
inclining
their
heart
and
minde
to
embrace
Christ
,
and
close
with
him
,
and
adhere
to
him
;
for
,
this
is
the
only
remedy
of
mans
impotency
,
that
the
Father
draw
him
.
To
ascribe
unto
God
no
more
but
moral
swasion
in
this
work
,
is
to
allow
him
no
more
hand
in
good
,
then
Satan
hath
in
evil
;
and
consequently
,
to
ascribe
unto
man
as
much
praise
of
doing
good
,
as
he
is
reproveable
for
evil
.
And
it
ascribes
unto
man
the
glory
of
making
himselfe
to
differ
from
another
,
who
had
the
same
offer
with
him
,
but
would
not
be
perswaded
.
See
1
Cor.
4.7
.
5.
Divine
power
,
in
curing
and
recovering
of
lost
men
,
hath
not
only
to
do
with
impotency
,
but
with
aversenesse
,
with
a
corrupt
will
,
strongly
inclined
to
evil
,
and
with
corruptions
,
which
will
resist
and
oppose
him
in
his
working
;
for
,
so
much
doth
this
drawing
import
6.
The
powerful
grace
of
God
is
invincible
,
and
will
effectuate
his
purpose
over
all
impediments
.
He
will
not
only
bear
down
the
resistance
and
opposition
that
corruptions
make
,
but
he
,
who
is
Lord
of
the
will
,
will
sweetly
incline
,
and
powerfully
allure
it
,
and
make
the
man
most
willing
to
come
to
Christ
;
for
,
if
none
can
come
,
except
the
Father
draw
him
,
then
certainly
they
whom
he
draweth
,
do
come
,
and
so
Christs
promise
subjoyned
,
and
the
following
verse
do
clear
.
7.
This
drawing
is
ascribed
to
the
Father
which
hath
sent
Christ
,
not
secluding
the
rest
of
the
persons
,
seeing
every
work
of
God
which
relateth
to
the
creatures
,
is
common
to
the
whole
blessed
Trinitie
,
and
Christ
hath
an
hand
in
this
same
work
,
ver.
46.
with
Matth.
11.27
.
See
Joh
12.32
.
Nor
yet
is
this
expression
only
used
to
shew
,
that
the
Father
is
first
in
order
of
working
this
work
,
as
he
is
first
in
order
of
subsistence
.
But
it
points
out
further
.
1.
That
the
father
,
who
entred
in
a
Covenant
with
the
Sonne
,
and
sent
him
into
the
world
to
obey
his
will
;
and
performe
these
duties
he
had
voluntarily
undertaken
,
is
in
a
special
manner
obliged
,
by
vertue
of
that
paction
,
to
bring
unto
his
Sonne
the
promised
seed
and
reward
of
his
sufferings
.
2.
It
serveth
to
shew
,
that
,
however
he
be
a
righteous
God
,
and
will
have
justice
satisfied
,
for
the
sinnes
committed
even
by
his
elect
;
Yet
,
as
the
Sonne
did
voluntarily
submit
to
that
dispensation
,
to
pay
the
price
,
though
he
was
also
the
party
offended
:
So
the
Father
doth
also
so
love
them
,
as
he
drawes
them
to
Christ
,
that
his
justice
may
be
satisfied
in
him
,
and
that
his
love
toward
them
may
let
forth
it selfe
in
comfortable
and
sensible
effects
.
And
this
will
teach
us
,
so
to
magnifie
the
tendernesse
of
the
Mediatour
,
as
not
to
entertain
wrong
thoughts
of
the
Father
.
Doctrine
.
8.
The
great
misery
of
these
who
are
not
wrought
upon
to
come
to
Christ
,
is
clearly
to
be
seen
and
read
in
the
warme
useage
they
meet
with
,
who
embrace
him
;
Therefore
doth
Christ
hold
out
his
undertaking
for
them
who
are
brought
to
him
,
that
he
may
let
these
murmurers
see
their
great
losse
.
9.
Time
will
certainly
come
to
an
end
,
and
all
perfection
and
contentment
which
men
imagine
in
the
things
of
it
,
will
have
a
period
;
for
,
dayes
do
,
at
last
,
come
to
the
last
day
.
10.
Whatever
believers
finde
in
Christ
within
time
,
yet
their
eyes
are
chiefly
fixed
upon
eternity
,
and
upon
the
expectation
of
settled
happinesse
there
;
Therefore
do
they
need
to
have
a
promise
concerning
the
last
day
so
often
repeated
unto
them
.
11.
Such
as
are
brought
to
Christ
by
the
Father
,
he
will
never
abandon
them
till
he
have
raised
them
up
at
the
last
day
,
and
presented
them
blamelesse
and
compleat
before
the
Father
,
that
they
may
forever
be
with
him
;
for
,
saith
he
,
and
I
will
raise
him
up
at
the
last
day
.
Verse
45.
It
is
written
in
the
Prophets
,
And
they
shall
be
all
taught
of
God
.
Every
man
therefore
that
hath
heard
,
and
hath
learned
of
the
Father
,
cometh
unto
me
.
Christ
doth
confirme
his
assertion
,
concerning
the
Fathers
drawing
,
from
the
prophecies
of
the
Old
Testament
which
speak
of
the
dayes
of
the
Gospel
;
Wherein
it
is
foretold
,
that
all
the
Elect
,
and
confederates
in
the
Spirit
,
shall
be
taught
of
God
to
embrace
Christ
offered
in
the
Gospel
,
Isa.
54.13
.
Jer.
31.33
,
34.
Whence
he
inferreth
,
that
every
one
who
is
thus
taught
,
doth
come
and
embrace
him
.
This
teaching
is
not
to
be
understood
as
secluding
a
teaching
Ministry
under
the
Gospel
;
for
,
the
very
text
includes
hearing
and
learning
;
and
this
interpretation
should
not
only
rub
an
imputation
upon
Christ
and
his
Apostles
practice
,
who
in
these
very
times
of
the
Gospel
,
did
preach
,
and
appoint
a
Ministry
,
and
ordained
Ministers
;
and
who
did
continue
teaching
and
exhorting
,
when
yet
they
acknowledge
this
promise
to
be
accomplished
,
1
Joh.
2.20
,
21
,
27
,
28.
1
Thes.
4.9
,
10.
but
it
should
strike
also
against
all
private
mutual
edification
,
as
well
as
publick
teaching
:
which
yet
the
decriers
of
a
Ministry
will
not
allow
;
Yea
,
they
intrude
themselves
as
Preachers
,
that
they
may
cry
down
Preaching
and
a
Ministry
.
But
the
meaning
is
,
that
God
,
in
,
and
by
the
mean●
,
should
teach
them
,
that
however
means
be
necessary
,
yet
it
is
not
they
,
but
the
Spirits
teaching
,
that
prevailes
with
them
;
and
,
that
under
the
Gospel
,
this
teaching
should
be
more
general
and
conspicuous
.
Doctrine
1.
It
is
by
the
Scriptures
,
that
all
controversies
and
debates
,
in
matters
of
Religion
,
must
be
decided
;
Therefore
,
doth
he
remit
the
proofe
of
his
assertion
to
what
,
is
written
in
the
Prophets
.
2.
Not
only
Christs
outward
condition
and
practice
,
but
his
doctrine
,
are
in
all
things
aggreeable
to
the
doctrine
and
predictions
of
the
Old
Testament
,
concerning
the
Messiah
,
and
what
should
be
fulfilled
in
his
wayes
;
Therefore
doth
he
cite
the
Prophets
,
as
foretelling
the
same
things
of
the
dayes
of
the
Messiah
,
which
he
now
asserts
.
And
he
who
was
truth
it selfe
,
doth
condescend
to
confirme
his
doctrine
thus
.
3.
Gods
way
of
drawing
in
sinners
to
Christ
,
as
it
consists
not
in
bare
moral
swasion
,
so
neither
is
it
a
working
upon
men
as
insensible
stocks
or
irrational
creatures
,
but
he
deales
with
them
in
a
rational
way
,
and
by
his
efficacious
teaching
,
doth
cure
the
blindnesse
of
their
minde
,
and
open
and
encline
their
hearts
;
for
,
his
drawing
,
ver.
44.
is
by
this
teaching
,
they
shall
be
taught
of
God
,
to
wit
;
in
the
use
of
means
,
yet
so
,
as
they
finde
God
in
them
,
as
is
before
explained
.
4.
It
is
the
priviledge
of
all
the
Elect
,
that
,
in
their
own
measure
,
they
are
taught
by
God
;
and
how
small
soever
their
knowledge
be
,
yet
they
are
taught
what
is
necessary
for
bringing
them
to
Christ
,
and
made
wise
unto
salvation
,
for
,
the
promise
is
universal
,
as
to
them
,
they
shall
be
all
taught
of
God
.
See
1
Joh.
2.13
.
And
Christ
doth
cite
it
with
the
copulative
,
and
,
whereby
it
is
joined
in
the
Prophets
with
the
other
promised
mercies
,
to
lead
us
to
the
study
of
the
rich
and
many
mercies
that
do
accompany
it
,
and
are
given
with
it
.
5.
Such
as
are
taught
by
God
in
the
use
of
means
,
will
not
only
get
an
ear
to
hear
,
but
will
not
rest
on
that
,
till
they
get
an
heart
to
understand
and
learn
by
their
hearing
;
for
,
they
who
are
taught
of
God
,
are
every
man
that
hath
heard
,
and
hath
learned
of
the
Father
.
6.
Gods
teaching
of
his
people
doth
not
only
illuminate
the
minde
,
or
give
the
power
of
beleeving
,
but
doth
also
give
the
act
and
exercise
of
faith
,
and
certainly
bring
them
to
Christ
;
for
,
every
man
that
hath
heard
and
learned
,
cometh
unto
me
.
7.
No
light
,
nor
illumination
of
the
minde
,
nor
any
other
change
,
will
prove
a
man
taught
of
God
,
unlesse
he
be
convinced
of
his
own
misery
,
and
of
Christs
mercy
,
and
brought
to
close
with
him
,
and
daily
to
come
unto
him
,
and
practice
this
lesson
of
coming
;
for
,
this
is
the
evidence
of
a
man
that
hath
heard
and
learned
,
he
cometh
unto
me
.
Ver.
46.
Not
that
any
man
hath
seen
the
Father
,
save
he
which
is
of
God
,
he
hath
seen
the
Father
.
In
this
ver.
Christ
clears
the
former
testimony
,
and
inference
from
it
,
by
shewing
that
Gods
teaching
doth
not
import
that
men
must
first
see
God
,
and
be
taught
of
the
Father
apart
,
and
without
him
;
For
not
only
is
the
Father
invisible
to
the
eye
of
our
body
(
which
is
also
true
of
the
Sonne
and
Spirit
,
save
in
so
far
as
the
Sonne
of
God
was
incarnate
,
and
made
manifest
in
the
flesh
)
but
there
is
also
no
immediate
sight
of
the
minde
,
or
knowledge
of
the
Father
,
in
his
essence
,
will
,
or
wayes
about
saving
of
sinners
,
but
what
Christ
the
Sonne
hath
;
And
therefore
all
others
must
be
taught
,
not
immediately
by
the
Father
,
but
mediately
in
and
by
him
.
And
Christs
scope
in
this
,
is
,
not
only
to
cleare
the
mistake
that
might
arise
,
but
to
make
way
for
returning
to
his
former
doctrine
;
by
leading
them
to
himselfe
,
in
whom
,
and
by
whom
alone
,
they
could
expect
any
thing
the
Father
promiseth
.
Doctrine
1.
Men
in
hearing
and
studying
sublime
and
divine
truths
,
have
need
of
much
caution
and
warinesse
,
that
their
carnal
and
shallow
conceptions
and
imaginations
do
not
beget
mistakes
and
errours
about
them
,
and
withdraw
them
from
the
simplicity
of
what
is
revealed
;
Therefore
doth
Christ
finde
it
needful
to
prevent
mistakes
about
this
mystery
.
2.
Gods
condescending
to
stoop
to
sinners
should
be
entertained
with
due
reverence
,
and
should
not
hide
from
us
that
distance
that
is
betwixt
his
Majesty
and
our
basenesse
,
nor
hinder
us
to
keep
at
due
distance
with
him
;
Therefore
,
having
spoken
of
his
condescending
to
teach
us
,
he
guards
that
,
by
exalting
the
Father
,
and
shewing
that
there
is
no
immediate
seeing
or
knowing
of
him
.
Hence
it
is
that
even
that
sweet
name
,
the
Lord
they
God
,
is
declared
to
be
a
glorious
and
fearful
Name
,
Deut.
28.58
.
3.
Not
only
is
the
Father
invisible
,
but
he
doth
not
reveal
himselfe
,
or
his
will
concerning
the
salvation
of
sinners
,
immediately
unto
men
;
or
,
as
Christ
seeth
and
knoweth
him
and
it
;
but
is
an
incomprehensible
God
,
a
light
which
no
man
can
approach
unto
,
1
Tim.
6
16.
for
,
saith
he
,
not
that
any
man
hath
seen
the
Father
,
to
wit
,
immediately
,
or
without
Christ
,
and
as
Christ
seeth
him
,
as
is
after
cleared
.
For
albeit
he
did
familiarly
converse
with
,
and
reveale
himselfe
more
immediately
to
some
in
respect
of
others
,
and
particularly
to
Moses
,
Exod.
33.11
.
Numb.
12.8
.
Yet
any
bodily
sight
he
got
,
was
but
of
his
back
parts
,
Exod.
33.23
.
and
but
the
similitude
of
the
Lord
,
Numb.
12.8
.
or
some
external
signe
of
his
glorious
presence
with
him
,
and
not
a
sight
of
his
essence
,
which
only
Christ
doth
immediately
see
and
comprehend
.
And
what
he
got
revealed
of
God
,
by
his
speaking
with
him
mouth
to
mouth
,
and
face
to
face
,
it
was
only
through
and
by
Christ
,
(
who
is
the
revealer
of
the
Father
,
)
and
far
short
of
that
knowledge
and
sight
,
and
of
the
way
of
it
,
which
Christ
hath
.
See
on
Joh.
1.18
.
4.
Christ
is
of
the
Father
another
way
then
either
Angels
,
or
men
,
or
Saints
;
to
wit
,
neither
by
creation
,
nor
regeneration
or
adoption
,
but
by
unspeakable
generation
proper
to
himselfe
;
Therefore
it
is
ascribed
to
him
in
a
singular
way
,
that
he
is
of
God
.
5.
This
way
of
being
of
the
Father
,
makes
it
Christs
priviledge
to
be
singularly
and
immediately
acquainted
with
him
,
and
to
be
the
teacher
and
revealer
of
the
Father
,
to
all
that
know
him
;
for
,
he
which
is
of
God
,
he
hath
seen
the
Father
,
and
this
cleares
that
it
is
by
him
men
are
taught
of
God
,
ver.
45.
See
Matth.
11.27
.
Verse
47.
Verily
,
verily
,
I
say
unto
you
,
He
that
beleeveth
on
me
,
hath
everlasting
life
.
Christ
having
digressed
this
far
(
being
interrupted
with
their
murmuring
)
to
shew
the
cause
of
their
distemper
;
He
returnes
now
to
inculcate
and
presse
the
former
doctrine
,
taking
occasion
from
the
former
ver.
wherein
he
hath
spoken
of
his
immediate
knowledge
and
seeing
of
the
Father
.
And
first
,
he
gravely
asserts
and
seals
the
truth
of
that
doctrine
which
points
out
salvation
to
beleevers
in
him
.
Whence
learn
.
1.
Christs
immediate
acquaintance
with
the
Father
,
is
forth-coming
for
beleevers
good
;
Therefore
,
unto
that
doctrine
,
ver.
46.
is
this
subjoyned
,
for
their
comfort
.
2.
Such
as
do
know
and
take
up
Christ
rightly
,
will
see
great
cause
of
trusting
him
,
and
closing
with
him
;
So
much
also
doth
the
dependance
of
this
on
the
former
ver.
import
,
that
they
who
take
him
up
to
be
one
who
immediately
seeth
the
Father
,
will
finde
ground
to
credite
this
doctrine
,
whatever
they
thought
of
it
before
.
3.
This
repetition
,
and
pressing
this
doctrine
doth
hold
out
how
necessary
these
truths
are
.
1.
That
men
be
taken
up
with
their
own
salvation
,
and
the
way
of
attaining
it
,
as
being
the
mean
to
drive
away
many
idle
and
needlesse
janglings
;
Therefore
doth
he
wave
the
answer
to
their
sophistry
,
and
direct
them
how
they
may
attaine
everlasting
life
.
2.
It
is
necessary
that
men
study
much
that
eternal
life
is
to
be
had
only
in
and
by
Christ
,
and
will
certainly
be
attained
so
:
This
he
again
repeats
here
.
3.
It
is
necessary
,
that
all
false
wayes
to
heaven
be
cryed
down
,
and
that
men
look
on
faith
as
the
only
and
sure
way
of
taking
hold
of
Christ
,
and
of
getting
life
in
him
;
for
,
to
such
is
the
promise
againe
repeated
.
4.
Men
should
also
study
that
this
offer
of
life
,
is
indefinite
,
and
it
will
be
undoubtedly
granted
to
all
who
shall
or
will
beleeve
:
for
,
it
is
indefinite
,
he
that
beleeveth
,
be
what
he
will
,
or
be
they
never
so
many
.
5.
It
is
also
to
be
seriously
studied
,
that
beleevers
have
eternal
life
in
some
respects
,
even
here
,
to
wit
,
in
Christ
,
and
by
faith
,
in
the
earnest
penny
and
first
fruits
;
for
,
he
that
beleeveth
,
hath
everlasting
life
.
Doctrine
4.
The
confirmation
of
this
doctrine
,
by
a
double
asseveration
,
teacheth
.
1.
Men
are
by
nature
so
addicted
to
the
covenant
of
works
,
and
so
loath
to
be
stripped
of
their
own
worth
and
righteousnesse
,
that
they
are
hardly
perswaded
that
faith
in
Christ
is
the
way
to
life
,
and
very
unwilling
to
embrace
and
rest
in
it
;
for
,
this
asseveration
imports
,
that
there
is
a
controversie
in
this
matter
,
2.
Corrupt
reason
will
never
end
this
controversie
,
but
we
must
take
us
to
Christs
word
alone
,
to
satisfie
us
;
Therefore
he
useth
no
dispute
,
but
asserteth
it
on
his
truth
and
word
.
3.
This
truth
(
however
controverted
)
is
most
certain
,
and
without
all
controversie
;
for
,
it
is
verily
,
verily
,
true
.
4.
It
is
most
needful
,
and
profitable
,
that
sinners
beleeve
and
close
with
this
truth
,
and
make
use
of
it
;
Therefore
doth
he
inculcate
and
assert
it
.
5.
Christ
alloweth
such
as
beleeve
in
him
,
to
be
very
confident
and
perswaded
of
his
accepting
of
them
,
and
of
their
eternal
happinesse
;
Therefore
doth
he
strongly
assert
that
verily
,
verily
,
they
have
everlasting
life
.
Verse
48.
I
am
the
bread
of
life
.
Next
,
Christ
repeats
his
former
doctrine
,
and
confirmes
the
former
assertion
,
by
shewing
that
he
is
the
bread
of
life
.
See
ver.
35.
Doctrine
.
1.
Men
by
nature
are
soul-starved
,
pineing
away
under
the
want
of
souls
food
,
and
not
only
so
,
but
they
are
so
dead
,
that
they
know
or
feele
it
not
;
for
,
that
he
is
the
bread
of
life
;
imports
not
only
this
their
pineing
condition
,
but
their
being
dead
under
it
.
Otherwise
,
if
they
truely
felt
it
,
it
were
a
signe
of
a
good
condition
,
to
be
sensible
of
their
worst
estate
.
2.
Christ
is
unto
the
needy
soul
all
that
it
can
need
.
He
is
,
by
way
of
excellency
,
the
food
of
souls
,
which
quickens
them
when
they
are
dead
,
and
refresheth
them
,
and
preserveth
the
life
which
he
giveth
;
for
,
saith
he
I
am
that
bread
of
life
.
3.
This
excellent
vertue
in
Christ
,
to
give
and
preserve
life
,
is
ground
of
confidence
to
a
beleever
,
that
by
closing
with
him
,
he
shall
have
everlasting
life
;
Therefore
is
this
subjoyned
as
a
confirmation
of
the
former
assertion
,
in
ver.
47.
Verse
49.
Your
fathers
did
eat
Manna
in
the
wildernesse
,
and
are
dead
.
50.
This
is
the
bread
which
cometh
down
from
heaven
,
that
a
man
may
eat
thereof
,
and
not
die
.
Thirdly
,
Christ
illustrates
this
quickening
vertue
of
this
bread
,
by
comparing
it
again
with
Manna
,
which
was
but
weak
,
and
could
not
preserve
their
fathers
from
death
,
ver.
49.
whereas
this
bread
,
which
came
down
from
heaven
,
doth
deliver
and
preserve
them
from
death
who
eat
of
it
,
ver.
50.
This
that
is
said
of
Manna
,
that
the
fathers
,
who
eat
thereof
,
are
dead
,
may
be
understood
two
wayes
,
and
in
both
respects
,
the
opposition
will
stand
firme
betwixt
it
and
this
bread
.
1.
That
though
Manna
was
excellent
and
pure
food
,
yet
it
could
not
so
much
as
save
their
fathers
from
bodily
death
,
but
this
saves
the
soul
from
spiritual
death
,
is
a
remedy
against
bodily
death
,
and
a
preservative
both
of
soul
and
body
against
everlasting
death
.
2.
That
though
their
fathers
did
eat
Manna
,
as
it
was
spiritual
meat
,
1
Cor.
10.3
.
and
a
Sacrament
pointing
out
Christ
,
yet
many
of
them
perished
eternally
;
but
the
partaker
of
this
bread
,
is
sure
of
everlasting
life
.
Doctrine
1.
A
special
way
to
finde
out
the
excellency
of
Christ
,
is
,
to
compare
him
with
what
seems
to
have
any
excellency
in
it
,
and
then
〈◊〉
how
far
he
out-shines
〈◊〉
;
for
,
to
this
end
is
he
again
compared
with
Manna
.
See
Phil.
3.7
.
2.
Whatever
it
be
that
would
came
in
compe●●●●
with
Christ
,
in
the
matter
of
worth
,
is
not
only
infinitely
inferiour
to
him
,
but
should
be
●losed
as
a
thing
of
naught
;
Therefore
,
albeit
Manna
in
it selfe
was
an
excellent
gift
of
God
,
yet
when
they
do●●ed
so
much
upon
it
,
Christ
findes
it
necessary
to
vilifie
i●
thus
.
3.
It
may
lessen
our
estimation
of
any
outward
thing
,
when
we
consider
that
it
cannot
so
much
as
perpetuate
it selfe
with
us
,
or
us
with
it
,
and
far
more
,
that
it
cannot
prove
a
remedy
against
perdition
;
for
,
thus
doth
he
abase
Manna
,
your
fathers
did
eat
Manna
in
the
wildernesse
,
and
are
dead
.
4.
Unbeleevers
do
partake
only
of
the
outward
part
of
the
Sacraments
,
and
that
is
so
far
from
saving
them
,
that
their
abuse
thereof
,
tends
to
their
perdition
;
for
,
thus
also
did
they
eat
Manna
,
as
it
was
a
Sacrament
,
and
are
dead
.
5.
It
doth
set
forth
the
excellency
of
our
true
spiritual
food
,
that
it
cometh
down
from
heaven
,
far
above
the
clouds
whence
Manna
came
;
and
so
is
divine
food
,
proclaiming
Gods
love
and
condescendence
to
lost
man
;
for
,
This
is
the
bread
which
cometh
down
from
heaven
.
6.
Christs
coming
down
from
heaven
,
and
offering
himselfe
in
the
Gospel
,
is
a
sufficient
invitation
,
and
ground
for
hungry
sinners
,
to
come
and
feed
upon
him
;
for
,
it
cometh
down
from
heaven
,
that
a
man
may
eat
thereof
.
7.
Christ
is
such
spiritual
food
,
as
will
prove
a
remedy
and
preservative
against
death
,
both
spiritual
and
eternal
,
and
so
swalloweth
up
any
bitternesse
that
is
in
bodily
death
,
for
,
this
bread
cometh
from
heaven
,
that
a
man
may
eat
thereof
,
and
not
die
.
Verse
51.
I
am
the
living
bread
which
came
down
from
heaven
,
If
any
man
eat
of
this
bread
,
he
shall
live
for
ever
:
and
the
bread
that
I
will
give
is
my
flesh
,
which
I
will
give
for
the
life
of
the
world
.
In
this
verse
,
1.
Christ
goeth
on
to
shew
the
excellency
of
this
bread
which
he
had
commended
above
Manna
.
And
speaking
of
himself
in
the
first
person
,
(
whereas
verse
50.
he
had
spoken
of
himself
under
the
name
of
bread
,
in
the
third
person
)
he
declareth
that
he
is
that
living
bread
,
the
partaker
whereof
shall
live
eternally
in
blisse
with
him
.
2.
He
brings
out
yet
more
of
his
minde
concerning
this
true
food
,
by
shewing
in
what
respect
he
is
this
food
;
to
wit
,
by
reason
of
his
incarnation
,
and
taking
on
our
flesh
or
nature
,
and
by
his
giving
of
this
a
ransome
for
sin
,
whence
flowes
the
purchase
and
application
of
life
to
his
own
of
all
Nations
.
So
that
the
sense
of
this
is
not
,
that
his
flesh
,
eaten
in
a
carnal
way
,
by
the
mouth
of
the
body
,
is
this
living
bread
,
nor
yet
that
his
humanity
separate
from
his
Godhead
gives
life
;
for
both
these
conceits
are
afterward
refuted
.
But
the
meaning
is
,
that
Christs
Incarnation
,
and
taking
on
our
nature
as
our
kinsman
,
is
a
channel
and
conduit
,
through
which
the
quickening
vertue
that
is
in
his
Godhead
,
is
commuicate
unto
us
;
and
his
offering
up
himself
in
that
nature
,
by
his
eternal
spirit
,
doth
purchase
and
merit
that
this
quickening
vertue
be
actually
applied
and
communicate
,
and
his
suffering
is
(
as
it
were
)
the
preparing
of
him
to
be
fit
meat
to
us
.
From
the
first
part
of
the
verse
,
Learn
1.
It
is
a
point
to
be
much
and
often
studied
,
that
onely
Christ
is
the
fountain
and
seeder
of
our
spiritual
life
,
lest
our
hearts
turne
aside
to
other
confidences
;
Therefore
,
having
spoken
of
this
bread
in
the
third
person
,
he
finds
it
necessary
again
to
assert
,
I
am
the
living
bread
,
which
came
down
from
heaven
.
2.
It
may
confirme
our
faith
,
that
Christ
can
give
and
preserve
spiritual
life
,
when
we
consider
that
he
is
not
a
dead
creature
,
as
Manna
was
,
but
himself
a
living
Christ
,
and
fountain
of
life
;
for
,
saith
he
,
I
am
the
living
bread
,
&c.
3.
Christ
is
not
onely
a
remedy
against
death
which
came
by
sinne
,
but
he
giveth
to
his
owne
a
life
of
happinesse
,
which
lasts
eternally
;
for
,
so
is
here
declared
,
he
that
eats
,
shall
live
for
ever
,
to
wit
,
in
glory
;
for
,
otherwise
reprobates
shall
live
for
ever
in
hell
.
4.
Christ
must
be
applied
by
faith
,
of
all
these
who
would
finde
his
vertue
;
for
,
this
bread
must
be
eaten
,
and
then
the
eater
shall
live
.
5.
As
Christ
is
that
(
and
much
better
)
to
the
soul
,
that
food
is
to
the
body
,
so
faith
in
applying
him
,
hath
some
affinity
with
eating
,
as
here
it
is
expressed
;
for
it
is
as
needful
to
the
soul
,
as
eating
is
to
the
body
;
it
must
be
the
work
of
empty
and
longing
souls
,
as
eating
is
the
work
of
hungry
men
;
Christ
must
be
received
and
united
to
us
by
faith
,
as
meat
is
let
down
,
to
be
turned
into
our
substance
,
by
eating
;
being
thus
received
,
he
will
refresh
and
strengthen
the
soul
,
as
meat
doth
an
hungry
man
;
And
,
faith
must
be
daily
exercised
,
out
of
new
sense
of
want
,
as
eating
is
daily
renewed
by
reason
of
new
appetite
.
From
the
latter
part
of
the
verse
,
Learn
,
1.
The
whole
world
,
without
Christ
,
is
dead
in
their
dispositions
,
and
lying
under
the
sentence
of
death
pronounced
in
the
Law
;
for
,
so
is
here
imported
,
in
that
he
must
come
and
give
life
.
2.
The
onely
remedy
of
this
evil
,
and
ransome
of
lost
sinners
,
is
,
the
Incarnation
of
Christ
,
and
the
giving
of
his
humane
nature
to
suffer
death
;
for
,
the
bread
is
my
flesh
,
given
for
the
life
of
the
world
,
or
,
to
purchase
life
to
sinners
dead
in
sin
.
In
all
ages
of
the
world
,
even
before
his
Incarnation
,
he
obtained
life
to
sinners
,
because
of
the
Covenant
,
wherein
he
had
bound
himself
to
take
on
our
nature
,
and
,
in
it
,
to
satisfie
justice
,
which
now
he
hath
performed
,
And
albeit
Christ
in
his
whole
person
be
Mediatour
,
and
the
party
engaged
to
satisfie
justice
;
yet
it
was
in
his
humane
nature
that
he
underwent
the
punishment
,
and
his
humane
nature
was
supported
therein
,
and
his
sufferings
had
worth
and
merit
,
because
of
the
union
of
the
humane
nature
with
the
Godhead
in
one
person
.
3.
Christ
is
not
onely
the
ransome
of
lost
sinners
,
but
the
giver
thereof
also
:
He
not
onely
willingly
offered
himself
to
suffer
,
but
was
Priest
as
well
as
sacrifice
;
yea
,
and
Altar
also
;
for
,
saith
he
,
I
will
give
my
flesh
.
4.
Christ
came
in
the
world
to
give
,
and
now
hath
given
,
his
life
for
the
world
;
that
is
,
for
his
own
in
it
,
in
all
ages
and
Nations
,
who
are
in
themselves
as
bad
as
any
in
the
world
,
and
many
of
them
,
of
all
ranks
;
In
these
respects
it
is
said
,
I
give
my
flesh
for
the
life
of
the
world
.
5.
That
same
flesh
and
humane
nature
of
Christ
,
that
is
offered
up
a
ransome
to
justice
,
is
also
the
bread
of
life
,
for
souls
to
feed
upon
;
for
,
the
bread
is
my
flesh
which
I
will
give
for
the
life
of
the
world
.
It
is
Christs
suffering
and
death
,
from
whence
our
life
floweth
,
and
Christ
crucified
is
the
carcasse
on
which
souls
feed
.
And
it
is
ascribed
to
his
flesh
;
or
,
humane
nature
,
(
as
his
paying
the
ransome
is
also
ascribed
to
it
)
because
,
however
the
quickening
vertue
and
efficacy
flow
from
the
Godhead
,
to
which
his
flesh
is
united
;
yet
,
it
is
by
his
Incarnation
and
suffering
,
that
this
becomes
food
to
us
.
6.
As
Christ
must
not
onely
be
given
a
ransome
for
our
sins
,
but
also
given
and
applied
to
us
,
to
quicken
and
feed
our
souls
;
So
Christ
is
the
giver
of
himself
both
wayes
;
He
gave
gimself
to
the
Father
,
to
purchase
life
to
his
own
,
when
many
of
them
were
not
in
being
,
far
lesse
beleevers
;
and
he
doth
apply
himself
unto
them
for
life
,
when
they
beleeve
;
for
,
both
these
are
expressed
here
,
The
bread
which
I
will
give
(
to
wit
,
by
way
of
application
)
is
my
flesh
,
which
I
will
give
(
by
way
of
ransome
)
for
the
life
of
the
world
.
Verse
52.
The
Jewes
therefore
strove
amongst
themselves
,
saying
,
How
can
this
man
give
us
his
flesh
to
eate
?
This
new
point
of
light
,
which
Christ
brings
forth
to
cleare
the
way
of
this
spiritual
feeding
,
occasions
a
further
discovery
of
his
hearers
;
who
understanding
his
words
carnally
,
did
stumble
at
them
,
and
strive
among
themselves
about
them
,
that
is
,
they
did
in
a
fighting
tumultuous
way
expresse
their
stumbling
one
to
another
,
or
,
it
seemes
that
some
understood
him
aright
,
or
gave
him
charity
,
others
took
him
up
carnally
,
and
stumbled
,
and
so
they
fell
to
strive
.
Whence
learn
,
1.
Carnal
men
and
misbeleevers
will
grow
still
the
longer
the
worse
,
when
pains
are
taken
upon
them
,
and
they
do
not
profit
;
for
after
misbeleeving
and
murmuring
,
they
fall
a
brawling
and
contending
,
they
strove
,
or
fought
.
All
,
or
most
part
,
of
them
were
in
a
rage
at
what
he
had
said
.
2.
Division
,
and
strife
and
tumult
,
may
follow
upon
the
doctrine
of
the
best
Preachers
,
and
yet
the
doctrine
is
not
to
blame
,
but
onely
mens
corruptions
;
for
,
upon
Christs
preaching
,
The
Jewes
strove
amongst
themselves
.
3.
Carnal
misbeleevers
do
put
a
carnal
sense
upon
Christs
spiritual
words
,
and
so
do
occasion
their
own
stumbling
;
for
,
this
they
stumble
at
,
how
can
this
man
give
us
his
flesh
to
eat
?
They
understand
it
of
bodily
eating
,
and
this
they
cannot
endure
,
because
it
is
inhumane
to
eate
mans
flesh
,
and
his
owne
body
could
not
be
food
,
that
way
,
to
all
the
world
,
far
lesse
could
it
give
life
.
But
Christ
meant
no
such
thing
,
they
stumble
on
their
own
mistakes
;
And
they
who
assert
such
a
bodily
eating
of
Christs
flesh
,
and
yet
do
not
stumble
at
it
,
are
more
brutish
then
these
Capernaites
.
4.
The
right
way
to
be
satisfied
about
any
point
of
truth
,
or
doctrine
,
is
,
to
come
to
Christ
himself
in
his
own
appointed
means
;
And
they
who
neglect
this
,
are
justly
left
to
stumble
in
darknesse
:
for
,
herein
they
failed
,
They
strove
among
themselves
about
it
,
but
come
not
to
him
for
resolution
.
Verse
53.
Then
said
Jesus
unto
them
,
Verily
,
verily
,
I
say
unto
you
,
Except
ye
eat
the
flesh
of
the
Sonne
of
man
,
and
drink
his
blood
,
ye
have
no
life
in
you
.
Followeth
Christs
answer
to
this
;
Wherein
he
doth
not
alter
his
words
,
but
presseth
more
and
more
the
necessity
of
beleeving
on
him
,
and
closing
with
him
as
crucified
,
under
the
tearmes
of
eating
his
flesh
and
drinking
his
blood
.
And
1.
He
presseth
it
from
their
danger
if
they
do
it
not
,
ver.
53.
2.
He
encourageth
to
it
,
by
shewing
the
advantage
thereof
,
verse
54.
3.
He
proves
the
real
advantage
of
feeding
on
him
,
verse
55
,
56
,
57.
4.
He
concludes
this
Sermon
with
a
recapitulation
of
somewhat
said
before
concerning
the
excellency
and
usefulnesse
of
this
bread
,
verse
58.
Unto
which
the
Evangelist
subjoynes
a
designation
of
the
place
where
Christ
preached
these
things
,
verse
59.
In
this
verse
he
presseth
the
necessity
of
feeding
on
him
,
from
the
consideration
of
their
danger
who
neglect
it
;
which
is
,
that
wanting
this
souls
food
,
they
can
have
no
spiritual
life
in
them
,
but
are
dead
in
their
sins
.
Whence
learn
,
1.
Ministers
must
not
change
nor
alter
their
doctrine
because
of
mens
humours
;
But
let
people
quarrel
as
they
will
,
they
must
presse
it
the
more
that
it
is
opposed
;
for
,
Christ
repeats
the
same
doctrine
in
the
same
tearms
,
notwithstanding
their
discontent
.
2.
Christ
is
not
ashamed
of
his
stooping
to
take
on
our
infirmities
for
our
good
;
Therefore
doth
he
designe
himself
the
Sonne
of
man
,
not
onely
to
clear
that
his
Incarnation
was
the
way
to
make
himself
ours
,
and
that
we
may
expect
good
from
him
who
is
of
our
own
nature
,
but
to
shew
that
he
thought
no
shame
of
it
,
however
they
in
disdaine
called
him
this
man
,
or
,
this
one
,
verse
5●
.
3.
There
is
a
daily
spiritual
feeding
upon
Christ
by
faith
,
necessary
to
salvation
,
as
men
must
eat
daily
for
preservation
of
life
;
for
,
this
is
it
which
Christ
presseth
here
in
this
Chapter
and
not
(
as
some
dreame
)
a
Sacramental
eating
of
his
body
,
far
lesse
,
an
eating
of
his
flesh
in
a
corporal
manner
in
the
Sacrament
;
for
,
1.
The
Sacramental
eating
was
not
yet
instituted
and
appointed
,
and
therefore
could
not
be
here
inculcate
.
2.
This
eating
is
so
necessary
to
salvation
and
life
,
as
none
can
have
life
without
it
,
and
all
live
who
get
it
,
verse
54.
But
neither
of
these
can
be
said
of
Sacramental
eating
;
For
,
before
it
was
institute
,
they
who
were
saved
went
to
heaven
without
it
;
Yea
,
and
after
it
was
institute
,
many
(
and
particularly
children
)
have
gone
,
and
go
to
heaven
,
without
it
;
and
all
are
not
saved
who
partake
of
it
.
Doctrine
4.
Men
will
never
feed
on
Christ
for
salvation
in
earnest
,
unlesse
they
look
upon
it
as
a
matter
of
life
and
death
;
Therefore
doth
Christ
so
presse
it
upon
them
,
and
that
with
a
Verily
,
verily
.
5.
It
is
the
application
of
whole
Christ
,
as
incarnate
,
and
in
his
sufferings
,
that
brings
life
.
And
Christ
,
being
applied
,
will
prove
compleat
nourishment
:
Therefore
,
having
spoken
before
onely
of
his
flesh
,
now
he
addes
his
blood
,
they
must
eate
his
flesh
and
drink
his
blood
:
to
shew
,
that
they
must
apply
him
wholly
,
and
that
he
will
be
compleat
nourishment
.
6.
Such
as
do
not
make
spiritual
application
of
,
nor
feed
upon
Christ
crucified
,
have
no
spiritual
life
or
communion
with
God
,
but
continue
dead
in
their
sins
,
and
shall
not
partake
of
eternal
life
;
for
,
except
ye
eate
the
flesh
of
the
Sonne
of
man
,
and
drink
his
blood
,
ye
have
no
life
in
you
,
they
are
already
dead
irrecoverably
,
unlesse
they
make
use
of
this
remedy
.
Verse
54.
Whoso
eateth
my
flesh
and
drinketh
my
blood
,
hath
eternal
life
,
and
I
will
raise
him
up
at
the
last
day
.
Christ
having
thus
terrified
them
,
doth
now
allure
them
to
feed
on
him
,
by
shewing
the
advantage
of
doing
it
,
to
wit
,
that
they
shall
have
eternal
life
in
the
bud
,
and
shall
be
raised
up
at
the
last
day
,
fully
to
enjoy
it
.
Whence
learn
,
1.
When
Christ
sheweth
himself
terrible
,
and
threatens
us
with
danger
,
it
is
,
but
to
fit
us
for
the
promise
,
and
stir
us
up
to
make
his
offers
welcome
;
Therefore
doth
he
subjoyne
this
sweet
encouragement
to
the
former
sad
certification
.
2.
The
sincere
application
of
Christ
brings
life
;
And
though
such
as
apply
him
,
do
yet
finde
a
body
of
death
in
themselves
,
yet
they
are
passed
from
death
to
life
,
and
do
enjoy
a
begun
sight
of
God
,
and
heaven
in
part
:
for
,
whose
eateth
my
flesh
,
and
drinketh
my
blood
,
hath
eternal
life
,
even
here
.
3.
Such
as
do
partake
of
this
begun
life
,
will
not
be
satisfied
with
any
thing
they
finde
within
time
,
till
they
come
to
full
fruition
;
And
Christ
will
raise
them
up
,
to
enjoy
the
perfection
of
it
,
at
the
last
day
:
Therefore
it
is
added
,
and
I
will
raise
him
up
at
the
last
day
.
4.
Such
as
close
with
Christ
,
he
will
not
onely
performe
the
promises
which
they
are
actually
beleeving
and
expecting
;
but
will
do
great
things
for
them
,
when
they
are
not
sensible
,
nor
able
to
cooperate
:
So
much
is
imported
in
that
he
will
raise
him
up
,
when
his
dust
is
little
sensible
;
nor
can
be
active
in
that
matter
.
Verse
55.
For
my
flesh
is
meat
indeed
,
and
my
blood
is
drink
indeed
.
To
confirme
the
certainty
of
this
encouragement
,
he
subjoynes
severall
arguments
,
which
both
prove
the
assertion
,
and
are
so
many
Motives
to
excite
them
to
feed
upon
him
.
And
4.
He
brings
a
proofe
that
feeders
on
him
have
life
from
the
excellency
of
this
food
,
that
it
is
not
counterfeit
but
reall
food
,
able
to
conferre
and
maintaine
life
.
Whence
Learn
,
1.
Albeit
men
do
need
bodily
refreshments
,
and
(
when
they
do
not
feed
on
Christ
)
will
not
want
their
own
contentment
;
Yet
all
these
,
in
comparison
of
Christ
,
are
but
vaine
and
empty
;
They
are
but
deceitfull
meat
,
meat
that
perisheth
,
the
best
of
them
are
but
husks
,
and
afford
but
shaddowes
of
that
sweetnesse
,
refreshment
,
strength
,
and
life
,
which
he
gives
:
So
much
doth
this
expression
,
meat
indeed
,
&c.
Import
,
that
albeit
,
besides
bodily
refreshments
,
and
the
lawfull
contentment
men
may
have
in
their
outward
enjoyments
,
they
will
also
be
putting
other
things
in
Christs
roome
;
yet
all
these
are
not
indeed
what
they
seeme
to
be
;
when
compared
with
him
.
2.
Whatever
shaddow
of
excellency
or
contentment
men
finde
in
the
creatures
,
the
reality
thereof
is
to
be
found
in
Christ
,
and
him
onely
;
For
,
whatever
they
thought
of
meat
and
drink
,
all
that
,
and
much
better
,
is
to
be
found
here
,
My
flesh
is
meat
indeed
,
and
my
blood
is
drink
indeed
.
3.
This
sweetnesse
and
excellency
in
Christ
,
should
allure
needy
soules
to
feed
upon
him
;
And
Christs
commending
himselfe
for
that
end
,
sheweth
how
well
they
are
allowed
so
to
do
;
Therefore
doth
he
bring
in
this
commendation
,
as
a
reason
and
encouragement
to
them
to
come
,
and
an
assurance
that
they
shall
finde
life
;
for
my
flesh
is
meat
indeed
,
&c.
Verse
56.
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
dwelleth
in
me
,
and
I
in
him
.
A
second
motive
to
feed
on
him
,
and
reason
to
prove
that
feeders
have
life
,
is
taken
from
the
uninion
that
is
betwixt
Christ
and
feeders
on
him
;
That
as
meat
is
turned
into
the
eaters
substance
,
so
they
and
Christ
become
one
,
and
upon
feeding
,
there
followeth
a
mutual
inhabitation
.
Whence
learn
,
1.
Union
with
Christ
doth
produce
in
souls
a
life
,
begun
in
grace
here
,
and
to
be
perfected
in
glory
;
for
,
Christ
brings
this
indwelling
,
as
an
argument
to
prove
that
feeders
have
life
.
2.
Albeit
such
as
do
but
taste
of
Christ
and
his
goodnesse
,
may
spit
out
again
what
they
have
tasted
;
yet
true
feeders
will
abide
in
him
,
by
constant
dependance
,
and
uniting
themselves
to
him
,
that
they
may
have
life
,
and
feeding
will
make
up
this
union
;
for
,
he
that
eateth
my
flesh
,
and
drinketh
my
blood
,
dwelleth
in
me
,
feeding
draweth
him
to
abide
more
and
more
in
Christ
,
and
it
makes
up
this
union
on
the
feeders
part
.
3.
As
the
true
feeder
is
united
to
Christ
,
and
abides
in
him
,
so
Christ
also
doth
abide
in
him
,
by
constant
influence
and
quickening
vertue
,
to
make
him
live
,
and
so
the
inhabitation
is
mutual
;
for
,
he
dwelleth
in
me
,
and
I
in
him
.
Verse
57.
As
the
living
Father
hath
sent
me
,
and
I
live
by
the
Father
:
so
,
he
that
eateth
me
,
even
he
shall
live
by
me
.
A
third
reason
proving
that
feeders
have
life
,
and
that
life
flowes
from
union
with
Christ
,
is
taken
from
Christs
union
with
his
Father
,
and
his
being
sent
by
him
to
do
the
office
of
a
Mediatour
.
Wherein
he
declareth
,
that
as
the
Father
hath
sent
him
to
be
a
Mediator
and
soul-feeder
to
beleevers
,
and
as
the
Father
who
sent
him
,
liveth
of
himself
,
and
he
(
the
second
person
)
liveth
by
the
Father
,
so
they
who
feed
on
him
,
shall
live
by
him
.
Of
this
doctrine
see
,
in
part
,
on
chap.
5.26
.
Doctrine
1.
It
is
a
truth
to
be
much
pressed
,
and
wherein
we
have
need
to
be
well
rooted
,
that
life
and
spiritual
well-being
is
to
be
had
onely
in
Christ
embraced
by
faith
,
both
as
purchaser
and
appliar
;
Therefore
is
this
again
inculcate
,
he
that
eateth
me
,
shall
live
by
me
.
2.
Christ
is
such
a
fountain
of
vertue
and
life
,
that
even
the
dead
may
expect
life
by
closing
with
him
;
for
,
life
,
or
,
to
live
by
him
,
is
promised
to
feeders
.
3.
Such
is
a
beleevers
interest
in
Christ
,
that
whatever
Christ
hath
,
shall
be
forthcoming
for
him
,
as
he
needs
it
;
for
,
so
doth
the
argument
run
,
that
as
he
liveth
,
so
they
shall
live
.
See
John
14.19
.
4.
The
Fathers
sending
of
Christ
into
the
world
,
to
be
the
Redeemer
and
Saviour
of
his
people
,
is
a
sure
pledge
that
feeders
on
him
shall
live
;
seeing
he
will
not
frustrate
the
Fathers
end
,
but
will
do
the
work
he
is
sent
about
;
Therefore
is
this
used
as
an
argument
,
the
Father
hath
sent
me
,
&c.
5.
As
the
Father
hath
a
fountain
of
life
in
himself
,
and
the
Son
hath
the
same
life
communicate
to
him
,
with
his
essence
,
from
the
Father
,
and
this
dwelleth
in
the
man
Christ
,
by
the
personal
union
;
so
this
life
of
the
Father
and
Christ
is
a
pledge
that
beleevers
shall
live
;
for
,
as
the
living
Father
hath
sent
me
,
and
I
live
by
the
Father
:
so
,
he
that
eateth
me
,
even
he
shall
live
by
me
.
Beleevers
life
must
be
sure
,
for
which
there
is
such
a
pledge
,
and
that
fulnesse
of
the
Godhead
,
and
life
,
that
dwels
in
the
man
Christ
,
cannot
but
put
life
,
and
preserve
life
,
in
all
that
close
with
him
.
Yea
,
Christs
living
by
the
Father
is
not
onely
a
pledge
of
our
life
,
but
our
life
holds
also
some
proportion
or
similitude
to
his
:
For
as
he
hath
life
communicate
by
eternal
generation
,
so
by
regeneration
we
are
made
partakers
of
the
divine
nature
,
2
Pet.
1.4
.
to
wit
,
in
respect
of
qualities
;
as
he
subsists
in
his
life
,
as
man
,
by
vertue
of
the
personal
union
with
the
Godhead
;
so
,
do
we
live
by
vertue
of
the
mystical
inhabitation
,
or
union
with
God
,
by
his
Spirit
:
And
,
as
he
as
man
had
a
created
life
here
,
and
now
lives
gloriously
at
the
Fathers
right
hand
;
so
by
the
gracious
operation
of
Gods
Spirit
,
we
shall
be
made
conforme
to
Christ
,
and
partake
of
the
same
life
for
kinde
.
6.
Albeit
in
our
application
of
Christ
,
we
must
begin
at
his
crosse
and
death
;
yet
his
whole
person
is
forthcoming
to
make
beleevers
live
;
Therefore
,
in
place
of
his
flesh
and
blood
,
he
speaks
generally
,
he
shall
live
by
me
,
pointing
at
his
whole
person
.
Verse
58.
This
is
that
bread
which
came
down
from
heaven
:
not
as
your
fathers
did
eate
Manna
and
are
dead
:
he
that
eateth
of
this
bread
shall
live
for
ever
.
59.
These
things
said
he
in
the
Synagogue
,
as
he
taught
in
Capernaum
.
In
the
conclusion
of
this
discourse
,
1.
Christ
repeateth
his
former
doctrine
,
pointing
out
his
excellency
as
bread
of
life
,
from
his
divine
original
;
his
excellency
above
Manna
;
and
the
effects
of
feeding
on
him
.
2.
John
designes
the
place
where
Christ
preached
his
Sermon
,
which
was
their
Synagogue
at
Capernaum
,
or
the
place
where
they
of
that
City
did
assemble
(
as
the
word
signifieth
)
for
reading
the
Law
,
and
ordinary
moral
worship
.
This
erecting
of
Synagogues
in
the
several
places
of
the
Land
,
hath
beene
of
old
appointed
by
God
for
the
peoples
edification
,
albeit
they
behoved
to
performe
ceremonial
worship
in
the
Temple
at
Jerusalem
.
See
Act.
15.21
.
with
Psal.
74.8
.
And
the
designation
of
the
place
is
recorded
here
,
to
shew
that
at
this
Christ
closed
his
sermon
,
and
that
what
is
after
recorded
,
was
onely
occasionall
,
and
upon
their
removall
,
or
after
they
were
gone
thence
.
From
verse
58.
Learn
,
1.
The
blinde
and
corrupt
hearts
of
men
are
not
easily
brought
to
close
with
saving
truths
,
but
either
they
do
reject
them
,
or
do
soone
forget
and
let
them
slip
;
So
much
doth
this
inculcating
of
the
commendation
of
this
heavenly
bread
,
import
.
2.
It
is
absolutely
necessary
,
that
men
do
not
halt
nor
hesitate
in
the
matter
of
closing
with
Christ
,
and
feeding
upon
him
;
but
that
over
all
impediments
,
they
take
up
their
need
of
him
,
and
make
use
of
him
accordingly
;
Therefore
it
is
so
much
born
upon
them
,
again
and
again
.
3.
Ministers
must
not
be
weary
to
presse
ill
learned
truths
,
but
their
inculcating
them
is
one
mean
to
make
them
be
received
:
for
,
therefore
doth
Christ
tell
the
same
things
over
again
.
4.
One
main
impediment
unto
the
successe
of
truth
,
is
mens
natural
inclination
to
their
old
errours
and
principles
,
and
their
unwillingnesse
to
quit
them
;
for
,
so
is
here
imported
,
that
Moses
and
the
Manna
which
came
from
heaven
,
did
so
stick
with
them
,
that
they
could
dreame
of
nothing
so
excellent
;
and
therefore
he
takes
pains
to
refute
this
.
5.
Christ
being
known
in
his
true
excellency
and
worth
,
both
in
respect
of
his
Original
,
and
the
benefits
which
are
conferred
by
him
,
will
be
found
farre
above
any
thing
men
doat
on
,
and
richly
able
to
make
them
happy
;
Therefore
is
he
held
out
here
as
come
down
from
heaven
,
and
making
men
to
live
for
ever
,
neither
of
which
could
be
said
of
Manna
,
as
hath
already
been
cleared
.
From
verse
59.
Learn
,
1.
When
the
Lord
brings
a
Nation
into
visible
Covenant
with
himself
,
it
is
his
will
,
that
care
be
had
to
keep
up
his
worship
,
and
to
spread
the
knowledge
of
his
name
in
all
the
corners
of
the
Land
;
for
,
to
this
end
did
their
many
Synagogues
tend
.
2.
It
is
the
duty
of
Christs
servants
,
to
take
hold
of
all
occasions
within
the
compasse
of
their
calling
,
to
publish
truth
,
and
work
upon
souls
:
for
,
therefore
did
Christ
teach
in
the
Synagogue
of
Capernaum
,
that
he
might
take
occasion
to
speak
to
many
when
they
conveened
there
.
3.
However
men
disrelish
Christs
doctrine
,
yet
it
is
truth
,
and
so
innocent
and
harmlesse
,
that
it
needs
not
seek
a
corner
,
but
may
be
avowed
;
Therefore
he
went
publickly
to
the
Synagogue
with
it
.
See
Matth.
26.55
.
John
18.20
.
4.
Christ
takes
notice
of
places
where
he
hath
preached
,
and
what
means
he
sends
to
such
and
such
places
;
that
as
hereby
he
testifieth
his
respects
,
so
their
conviction
may
be
greater
,
if
they
bring
not
forth
answerable
fruits
;
therefore
is
it
recorded
that
this
was
done
in
Capernaum
,
where
he
often
taught
,
but
with
small
fruit
,
Matth.
11.23
.
Ver.
60.
Many
therefore
of
his
disciples
,
when
they
had
heard
this
,
said
,
This
is
an
hard
saying
,
who
can
heare
it
?
Unto
the
end
of
the
chap.
we
have
the
events
and
consequents
that
followed
on
this
Sermon
.
And
the
first
is
,
that
they
carp
at
his
doctrine
and
cannot
digest
it
,
ver.
60.
and
he
doth
vindicate
and
clear
what
he
had
said
,
ver.
61
,
62
,
63
,
64
,
65.
In
this
ver.
their
hard
censure
of
this
doctrine
of
Christ
is
recorded
;
They
declare
it
to
be
intolerable
,
blasphemous
,
and
so
absurd
,
that
none
could
hear
it
.
And
this
is
recorded
to
be
the
practice
,
even
of
many
of
his
disciples
,
whereby
we
are
not
to
understand
the
twelve
Apostles
,
who
yet
stay
with
him
,
ver.
67.
nor
yet
is
it
to
be
understood
of
these
seventy
disciples
,
who
were
all
Teachers
,
Luk.
10.1
.
But
it
was
such
as
had
given
up
their
names
to
him
,
to
follow
him
and
learn
of
him
.
And
so
this
Sermon
stumbled
not
only
the
common
multitude
at
Capernaum
,
or
these
who
followed
him
over
the
sea
,
for
loaves
:
but
even
many
of
his
ordinary
followers
mistook
it
.
Doctrine
1.
When
Christ
hath
taken
most
pains
to
inculcate
and
clear
saving
and
necessary
truths
,
yet
ordinarily
the
most
part
will
never
make
them
welcome
;
f●r
,
they
were
many
,
who
stumbled
,
to
wit
,
in
compassion
of
th●se
to
whom
his
doctrine
was
savoury
.
2.
Professions
of
visible
interest
in
Christ
will
not
〈◊〉
●●ove
found
to
the
end
,
but
the
most
part
of
such
professours
will
sooner
or
later
,
when
their
trial
and
tentation
comes
,
stumble
at
him
,
his
way
and
truth
,
for
,
many
of
his
disciples
did
here
miscarry
.
3.
Carnal
hearts
,
as
they
do
not
understand
,
so
they
cannot
digest
the
spiritual
truths
of
Christ
;
And
their
corrupt
disposition
disrelishing
the
Word
,
is
a
main
stumbling
block
unto
them
;
for
,
this
was
the
cause
of
their
miscarriage
here
.
They
said
,
this
is
a
hard
saying
,
or
,
intolerable
.
It
was
not
so
indeed
,
but
as
they
understood
and
took
it
carnally
,
and
the
blame
was
not
in
the
doctrine
,
but
in
their
corrupt
taste
,
which
made
what
was
sweet
,
bitter
to
them
.
4.
Carnal
men
,
and
such
as
get
no
good
of
hearing
,
are
in
peril
to
grow
still
the
longer
the
worse
,
and
at
last
impatient
of
hearing
at
all
;
for
,
they
who
murmured
and
strave
before
,
come
now
to
this
,
who
can
hear
it
?
5.
Corrupt
men
do
measure
all
others
by
themselves
,
and
their
pride
and
selfe-love
makes
them
imagine
,
that
Christ
and
his
truth
can
relish
no
better
with
any
,
then
it
doth
with
them
;
Therefore
say
they
,
who
can
hear
it
?
thinking
none
could
like
it
,
more
then
they
,
wherein
they
were
far
mistaken
,
ver.
68.
Verse
61.
When
Jesus
knew
in
himselfe
that
his
disciples
murmured
at
it
,
he
said
unto
them
,
Doth
this
offend
you
?
Followeth
Christs
answer
to
their
murmuring
,
which
seems
to
have
been
spoken
after
they
were
now
come
out
of
the
Synagogue
.
In
it
,
he
reprehends
their
stumbling
,
ver.
61.
cleares
his
doctrine
,
ver.
62
,
63.
and
points
out
the
true
cause
of
all
their
mistakes
,
ver.
64
,
65.
In
this
ver.
it
is
recorded
that
Christ
perfectly
knew
and
took
notice
of
their
murmuring
,
and
doth
challenge
and
reprove
their
unjust
and
causelesse
stumbling
.
Whence
learn
,
1.
It
is
Christs
prerogative
to
know
most
secret
things
in
himselfe
;
neither
needing
sight
nor
information
,
nor
yet
any
divine
revelation
extrinsecal
to
his
person
,
such
as
the
Prophets
had
,
but
by
vertue
of
the
union
of
his
humane
nature
to
the
Godhead
,
his
humane
nature
by
revelation
from
the
Godhead
,
is
made
to
know
what
is
needful
,
though
it
be
not
made
omniscient
of
it selfe
;
for
,
Jesus
knew
in
himselfe
,
when
they
had
gone
aside
,
and
discoursed
upon
this
matter
apart
from
him
.
2.
Christ
makes
use
of
this
his
knowledge
,
to
take
notice
what
his
followers
are
doing
,
and
what
fruits
follow
upon
his
doctrine
and
preaching
to
them
,
as
here
we
see
.
3.
Christ
doth
take
notice
of
,
and
is
offended
with
the
corrupt
affections
of
men
,
and
the
secret
out-breakings
thereof
,
how
secretly
however
they
be
conveighed
;
Therefore
doth
he●●e
prove
that
which
he
know
in
himselfe
they
were
gui●ty
of
.
4.
Stumbling
,
and
being
offended
at
C●●●sts
doctrine
and
dispensations
,
whether
by
the
w●●k●●●
malicious
,
is
a
great
impediment
to
the
successe
of
the
Gospel
,
and
a
great
fault
in
men
;
Therefore
doth
he
reprove
that
they
were
offended
,
or
scandalized
,
and
stumbled
.
5.
Murmuring
,
and
repining
,
or
quareling
,
at
that
which
Christ
saith
or
doth
,
is
a
sad
evidence
of
stumbling
,
and
of
hazard
of
falling
;
Therefore
from
their
murmuring
,
he
gathers
their
being
offended
.
6.
When
Christs
followers
and
disciples
do
stumble
and
take
offence
,
the
fault
is
the
greater
;
Therefore
saith
he
to
his
disciples
,
doth
this
offend
you
?
God
hath
taken
most
pains
on
them
,
they
have
professed
the
contrary
,
and
their
stumbling
give●h
more
offence
,
and
therefore
is
the
more
odious
.
7.
Albeit
many
stumble
at
the
doctrine
of
Christ
,
some
at
the
doctrine
of
the
crosse
,
others
at
the
depth
of
his
decrees
,
some
at
the
strict
doctrine
of
holinesse
and
renouncing
our
own
righteousnesse
,
and
some
at
the
simplicity
of
the
doctrine
of
the
Gospel
;
yet
there
is
no
just
ground
of
offence
in
any
of
these
:
And
in
particular
,
it
is
a
causelesse
and
sinful
stumbling
,
when
men
offend
at
the
sweet
doctrine
of
closing
with
,
and
feeding
upon
Christ
:
Therefore
saith
he
,
with
indignation
,
doth
this
offend
you
?
to
wit
,
my
doctrine
,
and
in
particular
,
this
sweet
and
easie
doctrine
,
formerly
taught
.
Verse
62.
What
and
if
ye
shall
see
the
Sonne
of
man
ascend
up
where
he
was
before
.
In
this
and
the
following
ver.
Christ
doth
cleare
his
doctrine
,
at
which
they
stumbled
so
much
.
And
first
,
whereas
they
stumbled
that
he
,
who
appeared
so
much
in
outward
basenesse
,
should
say
he
came
down
from
heaven
,
ver.
41
,
42.
He
declareth
,
that
his
ascension
into
heaven
should
prove
the
truth
of
that
,
to
their
conviction
and
shame
.
And
this
also
helps
to
cleare
their
mistake
about
eating
of
his
flesh
.
It
doth
not
necessarily
inferre
that
they
should
be
witnesses
of
his
ascension
,
but
that
he
should
indeed
ascend
,
and
that
the
truth
and
certainty
of
this
should
shame
them
for
their
base
thoughts
of
him
likewise
,
while
it
is
said
,
he
shall
ascend
up
where
he
was
before
,
it
is
not
to
be
understood
,
as
it
his
Godhead
did
change
place
,
and
leave
heaven
at
his
incarnation
;
for
,
however
he
stooped
,
in
respect
of
state
,
to
appeare
on
earth
in
our
nature
,
ye●
he
is
still
in
heaven
,
Joh.
3.13
.
Nor
is
it
the
meaning
,
that
his
humane
nature
did
descend
from
heaven
,
seeing
in
respect
of
that
he
ascended
.
But
the
meaning
is
,
that
the
ascension
of
his
humane
nature
,
by
local
change
of
place
,
should
clearly
prove
that
he
came
from
heaven
in
respect
of
his
divine
natures
stooping
to
be
cloathed
with
our
flesh
;
And
both
these
two
are
spoken
of
the
whole
person
,
in
respect
of
the
personal
union
,
though
they
be
verified
but
in
the
one
or
other
nature
.
Further
,
it
is
to
be
marked
,
that
Christs
ascension
doth
prove
his
Godhead
,
and
that
he
came
down
from
heaven
;
to
wit
,
not
simply
,
for
Enoch
and
Elijah
did
ascend
to
heaven
,
who
yet
were
not
there
before
;
but
in
regard
that
he
did
arise
and
ascend
by
his
own
power
,
Job
.
2.19
.
and
10.18
.
Psal.
68
18.
Joh.
20.17
.
Doctrine
1.
Albeit
men
will
not
for
present
beleeve
the
excellency
and
glory
of
Christ
;
yet
it
will
be
discovered
,
and
they
may
see
it
to
their
conviction
and
shame
,
either
in
mercy
or
in
judgement
;
for
,
so
doth
he
intimate
,
that
they
should
see
their
folly
,
when
they
see
the
Sonne
of
man
ascend
up
.
See
Joh.
8.28
.
Luk.
12.22
,
67
,
69.
2.
Christs
ascending
into
heaven
is
a
clear
proofe
of
his
Godhead
,
and
that
he
descended
from
heaven
in
his
incarnation
;
Therefore
,
doth
he
confirme
the
one
by
the
other
.
See
Rom.
1.4
.
Eph.
4.8
,
9.
3.
Christs
ascension
into
heaven
,
in
his
humane
nature
,
is
a
sufficient
refutation
of
all
carnal
conceptions
of
partaking
of
Christ
,
or
of
eating
his
flesh
:
Therefore
also
doth
he
bring
in
this
when
they
stumbled
at
eating
of
his
flesh
,
to
shew
that
his
ascension
into
heaven
might
refute
all
such
conceits
.
Verse
63.
It
is
the
Spirit
that
quickeneth
:
the
flesh
profiteth
nothing
:
the
words
that
I
spake
unto
you
,
they
are
Spirit
,
and
they
are
life
.
In
the
next
place
,
Christ
cleares
that
which
chiefly
offended
them
,
concerning
his
flesh
and
the
quickening
power
,
and
the
eating
thereof
.
This
he
cleares
in
two
assertions
.
1.
It
is
the
Spirit
that
quickeneth
,
the
flesh
profiteth
nothing
.
This
may
be
understood
as
a
clearing
of
what
he
said
concerning
the
eating
of
his
flesh
,
that
it
was
not
a
carnal
fleshly
eating
of
him
that
could
profit
anything
,
but
it
is
a
spiritual
eating
of
him
by
faith
,
that
bringeth
that
quickening
and
life
of
which
he
hath
spoken
.
But
it
seemeth
rather
to
clear
what
he
had
said
concerning
the
quickening
power
of
his
flesh
and
humane
nature
,
and
by
Spirit
,
and
flesh
we
are
to
understand
here
his
divine
and
humane
nature
,
as
Rom.
1.3
,
4.
1
Pet.
3.18
.
And
so
the
meaning
is
,
that
however
much
had
been
spoken
of
life
to
be
given
by
partaking
of
his
flesh
,
yet
this
is
not
to
be
understood
of
his
flesh
considered
by
it selfe
and
without
his
Godhead
,
as
they
conceived
him
to
be
a
meer
man
:
but
all
the
quickening
vertue
that
is
ascribed
to
his
flesh
,
or
humane
nature
,
doth
flow
from
his
Godhead
to
which
it
is
united
,
And
this
also
doth
condemne
their
conceit
of
bodily
eating
his
flesh
,
seeing
a
Spirit
,
without
which
the
flesh
profiteth
nothing
,
cannot
be
eaten
.
2.
The
second
assertion
is
,
the
words
that
I
speak
unto
you
,
they
are
spirit
,
and
they
are
life
.
Wherein
Christ
directly
refutes
their
stumbling
at
what
he
spake
of
eating
his
flesh
,
which
they
understood
in
a
carnal
sense
;
of
eating
with
the
mouth
of
the
body
.
He
declares
that
these
words
are
not
to
be
taken
in
a
carnal
grosse
sense
,
but
in
a
spiritual
way
,
and
being
so
taken
,
and
Christ
spiritually
laid
hold
upon
,
the
doctrine
will
not
be
found
hard
,
but
very
refreshful
,
and
to
contain
that
which
brings
life
to
the
weary
soul
.
And
so
the
Spirit
,
is
taken
for
what
is
spiritual
,
Job
.
3.16
.
Doctrine
1.
Albeit
Christs
flesh
and
humane
nature
was
quickned
in
it selfe
,
and
have
quickening
vertue
to
merit
,
communicate
,
and
preserve
life
in
beleevers
;
Yet
the
Godhead
is
the
fountain
from
which
all
this
floweth
,
and
that
which
giveth
merit
and
efficacy
to
all
his
sufferings
and
obedience
;
for
,
it
is
the
Spirit
that
quickeneth
.
2.
Such
as
do
not
look
on
Christs
flesh
,
as
the
flesh
and
blood
of
the
Sonne
of
God
,
nor
do
lay
hold
on
him
by
faith
as
God
incarnate
,
that
they
may
attain
life
:
But
do
look
on
him
as
meer
man
,
or
as
one
whose
flesh
is
to
be
eaten
in
a
bodily
manner
;
They
will
never
finde
that
quickening
vertue
in
and
from
him
,
which
he
declares
to
be
in
himselfe
;
for
,
the
flesh
profiteth
nothing
,
to
wit
,
in
this
respect
.
It
is
true
,
as
God
incarnate
,
his
flesh
is
the
very
price
of
life
,
the
first
receptacle
of
our
spiritual
life
,
and
(
being
laid
hold
on
by
faith
)
the
conduit
to
conveigh
life
to
us
.
But
being
considered
as
a
meer
man
,
and
his
flesh
to
be
eaten
bodily
(
as
the
Capernaits
did
)
in
that
respect
it
profiteth
nothing
;
for
,
no
meer
man
can
give
life
,
nor
merit
it
to
lost
sinners
,
and
outward
bodily
feeding
cannot
be
refreshment
nor
food
to
souls
.
3.
Scripture
is
the
best
Commentary
to
it selfe
,
in
regard
what
is
spoken
more
darkly
in
one
place
,
is
cleared
in
another
;
for
,
so
doth
Christ
expound
the
words
he
spake
.
4.
What
Christ
hath
formerly
spoken
of
eating
his
flesh
,
is
to
be
understood
spiritually
,
of
eating
by
faith
,
and
not
of
bodily
eating
;
for
,
so
doth
Christ
declare
;
The
words
that
I
speak
unto
you
,
they
are
Spirit
.
5.
None
but
they
who
understand
Christs
words
spiritually
,
will
finde
them
lively
in
operation
;
for
,
being
Spirit
,
or
taken
spiritually
,
then
they
are
life
,
and
then
only
.
6.
The
doctrine
of
the
Gospel
,
pointing
out
salvation
by
faith
in
Christ
crucified
for
sinners
,
is
b●th
Spirit
and
life
.
It
is
a
doctrine
of
a
spiritual
nature
,
the
instrument
and
mean
whereby
the
Spirit
worketh
and
communicates
himselfe
,
Gal.
3.2
.
and
tends
to
make
us
spiritual
.
And
by
it
is
life
revealed
,
offered
,
conferred
,
and
carried
on
to
perfection
,
by
the
Spirit
;
for
,
thus
it
is
commended
,
his
words
,
they
are
Spirit
,
and
they
are
life
.
See
,
Rom.
8.2
.
2
Cor.
3.6
.
Verse
64.
But
there
are
some
of
you
that
beleeve
not
.
For
Jesus
knew
from
the
beginning
,
who
they
were
that
beleeved
not
,
and
who
should
betray
him
.
65.
And
he
said
,
Therefore
said
I
unto
you
,
th●●
no
man
can
come
unto
me
,
except
it
were
given
unto
him
of
my
Father
.
Christ
,
having
cleared
his
doctrine
,
doth
point
out
the
true
cause
of
their
ignorance
and
mistakes
,
and
of
their
stumblings
at
his
doctrine
;
to
wit
,
their
unbeliefe
;
(
which
because
it
was
a
peremptory
censure
,
therefore
John
brings
the
ground
of
it
from
the
depth
of
Christs
divine
fore
knowledge
,
)
ver.
64.
and
withall
,
he
brings
to
their
remembrance
what
he
had
said
,
ver.
44.
intimating
he
had
spoken
it
with
an
eye
to
their
corrupt
dispositions
,
and
to
let
them
see
that
it
was
nothing
in
him
,
but
want
of
grace
in
them
,
that
made
this
distance
and
stumbling
.
From
ver.
64.
learn
,
1.
Who
ever
they
be
that
stumble
at
Christs
word
as
unsavoury
,
the
true
cause
thereof
is
in
themselves
,
wha●ever
they
pretend
;
Therefore
doth
Christ
retort
that
imputation
cast
upon
his
Word
,
ver.
60.
as
flowing
from
the
distemper
of
their
own
heart
.
2.
Such
as
do
not
understand
Christs
doctrine
spiritually
,
nor
do
finde
it
spirit
and
life
in
operation
,
they
have
their
own
unbeliefe
to
blame
for
it
;
Therefore
doth
he
assigne
that
as
the
cause
of
all
their
distemper
,
there
are
of
you
that
beleeve
not
.
This
darkens
the
understanding
,
and
deads
the
heart
also
.
See
Heb.
4.2
,
3.
3.
Christ
would
have
his
servants
very
tender
and
careful
,
that
in
discovering
of
faults
among
hearers
,
they
do
not
discourage
any
who
are
innocent
,
nor
any
who
have
a
desire
to
be
healed
:
So
much
doth
his
own
practice
teach
,
in
that
though
they
were
many
who
were
wrong
here
,
yet
he
propounds
the
reproofe
very
gently
,
there
are
some
of
you
,
&c.
not
only
to
intimate
that
some
were
free
,
but
to
guard
against
the
deterring
of
all
,
by
a
general
rebuke
.
4.
Christs
reproofes
,
and
admonitions
from
his
Word
,
should
be
looked
upon
as
flowing
from
good
grounds
and
certain
knowledge
,
beyond
any
that
the
creature
hath
,
or
can
attain
unto
;
Therefore
doth
John
vindicate
this
seeming
hard
censure
of
Christs
,
from
the
imputation
of
rashnesse
;
by
shewing
,
that
Jesus
knew
from
the
beginning
,
&c.
5.
As
all
unbeleevers
are
in
a
dangerous
condition
;
So
traitours
,
and
enemies
to
Christ
and
his
doctrine
under
pretence
of
friendship
,
are
among
the
first
and
worst
of
unbeleevers
;
Therefore
albeit
Judas
was
an
unbeleever
also
,
yet
he
is
set
his
alone
here
Jesus
knew
who
they
were
who
beleeved
not
,
and
who
should
betra●
him
6.
As
there
are
many
of
these
who
do
heare
the
Gospel
,
who
neither
do
nor
will
beleeve
on
Christ
,
and
some
who
will
turne
treacherous
enemies
;
So
Christ
is
not
surprized
thereby
,
but
doth
perfectly
foreknow
what
men
will
prove
;
for
,
he
knew
from
the
beginning
all
this
as
being
God
,
to
whom
all
things
are
known
from
everlasting
.
7.
As
there
may
be
,
and
of-times
are
,
very
corrupt
men
in
Christs
company
,
and
among
the
visible
societies
of
his
people
;
So
it
is
his
will
that
men
be
admitted
to
continue
therein
,
so
long
as
they
professe
external
subjection
,
without
making
enquiry
into
their
spiritual
estate
:
Therefore
Christ
,
when
he
judgeth
th●se
men
,
giveth
a
reason
of
it
from
his
divine
knowledge
,
to
warn
all
meer
creatures
,
that
they
presume
not
to
prie
into
these
secrets
:
And
albeit
he
knew
them
well
enough
,
yet
he
never
rejected
them
,
till
first
they
bewrayed
themselves
.
From
ver.
63.
learn
,
1.
Christ
hath
very
grave
and
important
reasons
for
what
he
saith
,
though
we
oft-times
do
not
see
them
;
So
much
doth
he
make
known
concerning
his
former
doctrine
,
though
they
had
little
considered
it
,
He
said
,
Therefore
said
I
unto
you
,
&c.
2
Albeit
hearers
be
oft-times
so
stupid
and
blinded
with
selfe-love
,
that
they
never
lay
doctrine
to
heart
,
unlesse
it
be
said
,
Thou
art
the
man
,
(
as
we
see
even
in
David
.
)
Yet
it
is
the
duty
of
all
so
to
hear
,
as
they
make
particular
application
of
what
is
heard
,
for
,
so
much
doth
Christ
point
at
,
while
he
tells
that
what
he
spake
in
general
,
was
with
an
eye
to
them
.
3.
It
is
a
truth
to
be
much
and
frequently
studied
,
that
men
are
naturally
impotent
of
themselves
to
come
to
Christ
,
and
that
they
have
rather
cause
to
mourn
under
the
sense
of
this
,
when
they
close
not
with
Christs
doctrine
,
then
to
quarrel
him
:
Therefore
doth
Christ
repeat
this
doctrine
over
again
.
4.
Such
as
do
not
fl●e
to
Christ
,
and
embrace
him
in
the
sense
of
their
misery
,
are
a
ready
prey
for
all
evil
courses
;
Therefore
doth
Christ
lead
them
up
to
this
,
as
the
cause
of
all
their
distempers
.
5.
Such
as
get
power
and
strength
to
come
to
Christ
,
do
not
receive
it
according
to
any
merit
in
them
,
but
by
free
gift
;
Therefore
is
that
drawing
,
ver.
44.
explained
from
the
cause
thereof
,
except
it
were
given
him
of
my
Father
;
Wherein
is
held
out
,
that
both
power
to
come
,
and
their
very
actual
coming
,
is
Gods
free
gift
.
See
Eph.
2.8
.
Phil.
1.29
.
and
2.13
.
Rom.
7.18
,
19.
Verse
66.
From
that
time
many
of
his
disciples
went
back
,
and
walked
no
more
with
him
.
Followeth
another
,
and
worse
event
,
that
followed
upon
this
Sermon
,
even
the
open
apostacy
of
many
of
his
followers
,
ver.
66.
with
Christs
confirmation
of
his
Apostles
,
and
warning
them
of
the
unsoundnesse
of
some
of
themselves
,
to
the
end
of
the
chap.
In
this
ver.
it
is
declared
that
even
these
disciples
(
of
whom
ver.
60.
)
are
so
far
from
being
taken
with
Christs
doctrine
,
or
from
listening
to
his
vindication
thereof
,
when
they
murmured
at
it
,
that
they
are
the
more
irritate
,
and
do
make
open
apostacy
.
Whence
learn
.
1.
As
there
are
times
of
visible
flocking
unto
Christ
,
so
there
are
times
of
trial
,
wherein
there
will
be
as
great
scattering
and
Apostacy
from
professions
;
for
,
so
are
we
here
taught
,
that
many
went
back
,
and
(
as
it
should
seem
,
comparing
,
ver.
67
)
all
that
were
present
but
the
twelve
.
2.
Christs
doctrine
is
a
touchstone
of
true
profession
,
and
such
as
do
not
profit
by
his
preaching
,
nor
grow
better
by
his
reproofes
or
discoveries
of
their
evils
,
and
the
remedies
thereof
,
will
still
grow
worse
,
till
they
make
open
apostacy
;
for
,
it
was
from
that
time
they
went
back
,
that
is
,
after
he
had
preached
himselfe
unto
them
,
and
had
discovered
that
the
true
cause
of
their
murmuring
was
only
in
themselves
,
and
that
this
could
be
remedied
only
by
God
.
3.
Albeit
such
as
have
in
sincerity
given
up
their
names
to
Christ
,
will
neither
totally
nor
finally
fall
away
;
Yet
not
only
may
they
make
a
foul
defection
for
a
time
,
and
in
part
,
but
visible
professours
may
totally
fall
away
;
for
,
Many
of
his
disciples
went
back
.
&c.
That
is
many
unsound
professours
did
altogether
renounce
him
,
and
albeit
,
it
may
be
,
some
did
again
recover
their
feet
,
yet
no
mention
is
made
of
it
here
.
4.
Mens
former
professions
and
engagements
to
Christ
and
his
truth
,
will
aggravate
their
Apostacy
,
and
adde
to
the
sinne
thereof
;
Therefore
also
it
is
marked
that
they
were
disciples
who
went
back
.
See
Gal.
3.3
.
and
4.15
.
5.
Albeit
unsound
professours
seem
to
cast
the
world
,
and
their
old
fashions
,
behinde
their
back
,
for
a
while
;
yet
their
heart
is
not
really
weaned
from
them
,
nor
are
they
really
cast
out
;
And
when
tentation
cometh
,
and
they
finde
not
that
in
Christ
which
they
expected
,
they
will
turne
back
to
their
old
vomit
again
;
Therefore
it
is
said
,
they
went
back
,
or
,
to
the
things
behinde
them
.
So
dangerous
is
it
for
professours
,
to
have
Satan
gone
out
,
and
not
cast
out
.
Luk
11.24
.
to
have
any
thing
wherein
to
delight
beside
Christ
,
when
they
close
with
him
;
or
,
to
have
these
things
which
they
seemed
formerly
to
sl●ight
,
bearing
bulk
again
in
their
eyes
,
however
they
may
seem
to
palliate
it
with
becoming
more
wise
and
prudent
then
at
first
they
were
.
6.
As
it
is
the
duty
of
all
professours
,
to
hold
communion
with
Christ
;
and
converse
with
him
,
and
publickly
to
own
him
in
the
midst
of
a
perverse
generation
(
without
which
greatest
pretences
of
secret
friendship
is
of
no
availe
,
Joh.
12.42
,
43.
)
So
,
when
men
do
quit
this
practice
,
and
do
not
wait
upon
the
ordinances
as
they
were
wont
,
it
is
an
undeniable
signe
of
woful
Apostacy
,
whatever
they
pretend
to
;
for
,
it
is
the
proofe
of
their
Apostacy
,
they
walked
no
more
with
him
,
nor
did
publickly
own
him
,
nor
wait
upon
his
Ministry
.
Ver.
67.
Then
said
Jesus
unto
the
twelve
,
Will
ye
also
go
away
?
Upon
this
sad
event
and
defection
of
many
,
Christ
confirmes
his
twelve
Apostles
,
and
yet
warnes
them
,
that
all
who
were
unsound
,
had
not
gone
away
at
this
defection
.
The
way
of
confirming
them
,
is
by
a
question
,
posing
them
concerning
their
resolution
,
which
drawes
out
an
ample
confession
and
Testimony
of
Peter
,
in
name
of
the
rest
.
From
Christs
question
in
this
,
ver.
learn
,
1.
Christ
is
not
much
troubled
,
though
never
so
many
of
the
rotten
croud
do
desert
him
;
Therefore
he
never
speaks
a
word
to
them
,
but
only
to
the
twelve
.
2.
When
many
are
making
defection
,
it
may
so
shake
even
the
soundest
,
that
they
will
need
warning
and
confirmation
:
Therefore
doth
he
put
them
to
it
,
if
they
also
would
go
away
.
Even
the
godly
have
feeds
of
the
same
evils
which
draw
others
away
;
evil
example
is
very
forcible
,
especially
when
it
is
general
;
and
sinne
is
very
infectious
,
especially
when
it
is
carried
on
with
plausible
pretexts
.
And
therefore
it
is
no
wonder
if
men
be
in
hazard
in
such
a
case
:
And
,
backsliders
are
(
beside
their
own
defection
)
guilty
of
weakning
the
hands
of
others
.
3.
Albeit
Christ
stand
not
in
need
of
any
followers
,
nor
needs
he
be
anxious
,
though
all
should
forsake
him
;
yet
he
will
take
pains
to
confirme
and
keep
such
as
are
his
own
;
Therefore
doth
he
deale
with
the
twelve
.
4.
The
nearer
Christs
relations
be
to
any
,
and
the
more
proofes
of
love
they
have
received
,
he
will
take
it
the
worse
,
to
be
forsaken
by
them
:
And
this
should
be
a
mean
to
keep
such
from
defection
;
Therefore
saith
he
,
will
ye
also
go
away
?
intimating
that
their
departure
would
touch
him
more
then
what
all
the
rest
had
done
,
and
therefore
they
should
guard
against
it
.
5.
Whatever
respect
Christ
have
to
any
of
his
people
,
yet
he
will
detain
none
against
their
will
,
but
will
have
them
a
willing
people
who
follow
him
;
for
this
cause
it
is
,
that
he
puts
it
to
themselves
,
will
ye
go
away
?
to
intimate
,
that
he
will
not
accept
of
them
(
though
no
moe
were
left
)
except
they
be
willing
.
Which
yet
is
not
to
be
understood
,
as
if
he
left
it
simply
arbitrary
to
them
,
to
do
as
they
listed
in
it
.
But
his
speech
insinuates
a
reproofe
of
them
that
went
away
,
and
therefore
warns
them
to
take
heed
they
do
not
follow
them
.
It
is
also
a
mean
which
he
sanctifieth
unto
them
,
and
ties
them
faster
,
while
he
seems
to
cast
the
rains
loose
.
And
withal
,
he
who
requires
willing
service
,
doth
give
to
his
own
,
to
be
willing
.
Ver.
68.
Then
Simon
Peter
answered
him
,
Lord
,
to
whom
shall
we
go
?
thou
hast
the
words
of
eternal
life
.
69.
And
we
beleeve
and
are
sure
that
thou
art
that
Christ
,
the
Sonne
of
the
living
God
.
Followeth
the
Apostles
answer
to
this
question
,
given
by
Peter
in
name
of
the
rest
.
Wherein
,
1.
By
a
contrary
question
,
he
professeth
their
constancy
,
and
that
they
knew
none
beside
,
to
whom
they
could
or
would
go
,
and
therefore
would
adhere
to
him
.
2.
He
gives
reasons
for
this
his
assertion
,
taken
from
Christs
sweet
and
precious
doctrine
,
ver.
68.
and
from
their
faith
and
assurance
concerning
his
offices
and
person
,
that
he
is
the
true
Messiah
,
the
Sonne
of
God
,
ver.
69.
From
ver.
68.
Learn
,
1.
Were
they
never
so
many
who
make
defection
from
Christ
,
and
think
little
of
his
company
,
yet
there
will
still
some
be
found
of
another
stamp
;
as
here
we
see
in
Peter
.
2.
Men
may
be
of
a
more
forward
and
ready
spirit
,
in
some
outward
actings
for
Christ
,
then
others
,
who
yet
are
as
honest
as
they
;
Therefore
Peter
appeares
with
the
first
,
not
because
he
was
the
eldest
professour
,
for
Andrew
was
called
before
him
,
nor
yet
because
he
had
more
faith
and
love
to
Christ
then
the
rest
,
for
we
may
conceive
that
(
at
least
)
the
beloved
disciple
came
not
behind
with
him
;
But
it
flowed
from
his
forward
spirit
and
temper
,
which
as
sometime
it
made
him
foremost
in
good
,
so
at
other
times
it
drave
him
as
far
wrong
,
that
he
might
be
humbled
.
3.
As
hypocrites
may
lurk
for
a
time
undiscerned
by
others
,
even
in
shaking
times
;
So
true
grace
makes
men
charitable
of
others
,
so
long
as
they
bewray
not
their
unsoundnesse
by
visible
effects
:
And
it
is
a
sweet
companion
of
gracious
forwardnesse
and
zeal
,
to
be
charitable
,
and
not
when
men
are
rigide
censurers
of
others
;
Therefore
forward
Peter
answers
in
name
of
all
,
(
we
,
)
not
secluding
Judas
.
And
however
his
charity
was
mistaken
,
yet
he
could
judge
no
otherwise
of
him
,
seeing
he
stayed
still
when
the
rest
went
away
.
See
1
Cor.
13.7
.
4.
Man
since
the
fall
is
so
empty
and
poore
a
creature
,
that
he
must
have
somewhat
without
him
,
to
delight
and
rest
in
for
happinesse
;
and
if
he
do
not
choose
Christ
,
he
will
put
some
other
thing
in
his
place
:
for
,
Peters
question
imports
,
that
if
they
went
away
from
Christ
,
they
behooved
to
go
to
some
other
,
to
whom
shall
we
go
?
5.
Such
as
have
a
minde
to
quit
Christ
,
had
need
to
consider
first
where
they
will
get
a
better
Master
,
and
that
change
when
they
will
,
they
will
surely
change
for
the
worse
;
for
,
to
whom
shall
we
go
?
saith
he
,
as
never
looking
for
such
entertainment
any
where
,
as
they
had
with
him
.
6.
True
disciples
,
and
such
as
know
Christs
singular
excellency
,
will
not
endure
to
hear
of
any
separation
from
him
;
for
,
this
question
imports
his
abhorrence
of
going
away
from
such
a
Lord
to
any
other
.
And
all
they
who
would
close
and
walk
with
him
sincerely
,
should
study
and
learn
to
know
him
to
be
the
chiefe
and
most
excellent
of
choices
.
7
Such
as
would
stand
fast
in
times
of
defection
,
should
have
frequent
thoughts
of
eternity
,
and
of
the
life
that
is
laid
up
there
for
such
as
are
sincere
;
Therefore
Peter
fixes
his
eye
on
eternal
life
,
and
where
that
may
be
found
which
leads
to
it
,
when
he
is
about
the
choice
of
a
Master
.
8.
The
doctrine
of
Christ
and
of
the
Gospel
is
the
only
doctrine
of
eternal
life
;
It
not
only
manifests
and
brings
to
light
,
that
there
is
an
eternal
life
,
and
makes
offer
of
it
,
but
it
points
out
the
only
right
purchase
of
it
,
and
way
to
it
;
It
is
the
mean
of
regeneration
and
begetting
of
faith
,
and
being
embraced
,
doth
give
a
right
unto
eternal
life
,
and
the
first
fruits
of
it
,
till
they
come
to
full
possession
;
Therefore
is
his
doctrine
called
the
words
of
eternal
life
.
And
in
all
these
respects
,
it
is
preferred
above
the
doctrine
of
all
the
Philosophers
,
and
in
most
of
them
,
not
only
above
the
corrupt
doctrine
of
these
times
wherein
Christ
lived
,
but
even
above
the
Law
of
Moses
,
as
it
is
considered
in
opposition
to
him
,
or
without
him
.
9.
Whatever
be
the
verdict
that
corrupt
men
give
of
Christs
doctrine
;
yet
sincere
disciples
will
judge
of
it
according
as
it
is
,
and
as
he
accounts
of
it
;
for
,
what
others
accounted
an
hard
saying
,
ver
60
Peter
reckons
to
be
words
of
eternal
life
,
according
to
Christs
own
verdict
,
ver.
63.
10.
Such
as
are
seriously
minding
eternal
life
,
will
cleave
to
the
true
doctrine
that
leades
to
it
,
and
will
not
abandon
it
nor
the
messengers
thereof
,
no
not
in
times
of
greatest
defection
;
for
,
it
is
one
reason
why
they
will
not
leave
him
,
not
only
because
he
is
the
Messiah
,
but
he
hath
the
words
of
eternal
life
.
11.
It
is
Christs
special
prerogative
,
and
the
reason
of
sincere
professours
their
cleaving
to
him
,
that
he
hath
the
words
of
eternal
life
in
a
peculiar
manner
;
Being
not
only
the
dispenser
and
Minister
thereof
in
the
dayes
of
his
flesh
,
and
that
in
a
way
of
authority
,
sweetnesse
,
and
efficacy
,
proper
to
himselfe
;
But
being
also
the
purchaser
of
these
glad
tydings
;
and
being
he
who
gives
commission
to
all
that
preach
them
,
and
he
who
gives
efficacy
thereunto
,
to
make
them
the
power
of
God
to
salvation
;
for
,
Peter
,
in
all
their
names
,
professeth
that
they
do
cleave
to
him
,
as
he
who
,
in
all
these
respects
,
hath
the
words
of
eternal
life
.
From
ver.
69.
Learn
,
1.
It
is
the
duty
of
sincere
professours
,
as
to
cleave
to
all
truth
,
so
in
particular
,
to
avow
all
the
truths
contraverted
in
the
time
,
of
what
importance
soever
they
be
;
Therefore
doth
Peter
,
beside
the
excellency
of
Christs
doctrine
,
confesse
him
also
in
his
person
and
office
,
which
were
the
truths
then
opposed
,
and
though
they
be
fundamental
truths
,
yet
were
accounted
but
little
by
the
opposers
thereof
.
2.
The
more
men
know
of
Christ
,
they
will
finde
the
moe
bands
to
tie
them
to
him
,
and
the
moe
preservatives
against
defection
from
him
;
And
particularly
,
the
true
knowledge
of
his
office
and
person
may
invite
men
to
cleave
to
him
,
forsake
him
who
will
.
Therefore
Peter
subjoynes
this
as
a
new
argument
.
3.
It
is
not
bare
and
naked
knowledge
of
what
Christ
is
,
that
will
tie
mens
hearts
to
him
,
unlesse
they
embrace
what
they
know
,
by
faith
;
Therefore
Peter
gives
it
as
a
reason
of
his
constancy
,
we
beleeve
that
thou
art
that
Christ
.
And
albeit
this
seeme
to
be
nothing
but
an
historical
assent
to
what
the
devils
do
confesse
;
Yet
as
it
is
joined
with
Peters
resolution
,
to
whom
shall
we
go
?
as
the
ground
of
it
,
it
is
an
act
of
saving
faith
,
for
a
firme
faith
of
the
person
and
office
of
Christ
,
with
adherence
unto
him
and
recombency
on
him
,
is
the
exercise
of
saving
faith
.
4.
It
is
not
reason
that
can
take
up
the
mysteries
concerning
Christs
person
,
incarnation
,
and
offices
,
but
faith
must
close
with
them
upon
divine
revelation
;
Therefore
,
saith
he
,
we
beleeve
this
.
5.
As
true
faith
and
saving
knowledge
go
together
;
So
the
knowledge
which
is
gathered
by
experience
and
observation
of
events
according
to
the
Word
,
is
a
great
help
to
faith
;
for
,
saith
he
,
we
beleeve
and
have
known
,
as
it
is
in
the
Original
.
As
there
is
a
seeing
,
or
knowledge
,
that
goeth
before
and
with
faith
,
ver.
40.
(
for
albeit
many
things
revealed
be
in
themselves
mysteries
,
and
above
the
reach
of
our
capacity
,
as
to
the
nature
,
reason
,
and
manner
of
them
,
yet
faith
knoweth
that
these
things
are
,
and
so
closeth
with
them
:
)
So
this
is
an
experimental
knowledge
following
on
faith
;
wherein
,
by
considering
the
accomplishment
of
prophecies
concerning
the
Messiah
,
in
his
person
,
they
were
experimentally
confirmed
in
what
they
beleeved
.
6.
It
ought
,
and
will
endeare
Christ
to
all
true
disciples
,
and
make
them
cleave
to
him
,
that
he
is
the
only
true
Messiah
promised
to
the
fathers
,
who
is
appointed
by
the
Father
to
exercise
the
office
of
a
King
,
Priest
,
and
Prophet
,
to
his
Church
,
and
who
is
anointed
with
the
Spirit
above
measure
for
that
end
,
from
whom
his
people
may
expect
the
fruits
of
all
these
offices
,
the
participation
of
his
fulnesse
,
and
Communion
with
him
in
his
dignity
:
for
,
this
is
a
reason
of
Peters
resolution
,
thou
art
that
Christ
,
that
promised
Messiah
,
and
Anointed
one
.
7.
It
doth
further
heighten
the
estimation
of
Christ
in
the
hearts
of
beleevers
,
and
is
a
strong
bar
against
defection
from
him
,
that
he
is
the
Sonne
of
the
living
God
,
by
eternal
generation
,
and
communication
of
the
same
essence
;
And
so
he
is
the
only
excellent
choice
,
is
able
for
all
his
offices
,
and
to
give
worth
unto
his
sufferings
;
And
as
he
hath
a
fountain
of
life
communicate
from
the
Father
,
so
he
is
able
to
beget
and
preserve
life
in
his
people
.
All
this
is
imported
in
that
other
reason
,
thou
art
the
Son
of
the
living
God
.
Verse
70.
Jesus
answered
them
,
Have
not
I
chosen
you
twelve
,
and
one
of
you
is
a
devil
?
71.
He
spake
of
Judas
Iscariot
the
sonne
of
Simon
:
for
he
it
was
that
should
betray
him
,
being
one
of
the
twelve
.
Christ
,
having
drawen
out
this
confession
,
doth
correct
Peters
charity
,
and
warne
them
of
a
yet
sadder
defection
,
of
one
of
them
twelve
whom
he
had
chosen
to
be
Apostles
.
Unto
which
John
subjoins
a
declaration
,
shewing
who
it
was
that
Christ
spake
of
.
Whence
learn
,
1.
In
times
wherein
men
appeare
very
forward
and
resolute
,
when
others
are
turning
away
,
Christ
alloweth
them
not
to
be
secure
,
but
would
have
them
warned
and
sensible
of
the
hazard
of
more
and
worse
defection
;
Therefore
,
when
a
few
of
many
have
now
stood
,
Christ
seeth
it
fit
to
tell
them
they
were
not
all
sound
.
2.
Albeit
Christ
do
approve
of
mens
charitable
judgement
of
others
;
yet
that
judgement
is
not
still
according
to
veritie
,
nor
to
be
built
upon
by
hypocrites
;
Therefore
,
albeit
Christ
do
not
reprove
Peters
charity
,
yet
he
sheweth
that
it
is
mistaken
of
one
in
the
number
.
3.
Very
general
Apostacies
,
reducing
sincere
professours
to
a
small
number
,
will
not
alwayes
separate
all
the
chaffe
from
the
wheat
;
But
when
multitudes
make
defection
,
and
only
a
very
few
do
stand
,
there
may
be
yet
hypocrites
and
traitors
,
even
among
these
;
for
,
Judas
went
not
yet
away
with
the
streame
of
this
defection
,
because
he
kept
the
bag
yet
,
and
his
tentation
was
not
yet
come
.
4.
As
there
is
no
societie
in
the
earth
so
holy
,
but
it
is
possible
some
of
them
may
be
wicked
;
Yea
,
and
they
may
have
an
eminent
spiritual
calling
and
office
in
the
Church
,
who
yet
are
but
wicked
hypocrites
,
and
will
totally
and
finally
fall
away
and
betray
Christ
;
So
the
eminency
of
mens
office
and
employment
renders
their
defection
the
more
odious
:
And
particularly
,
Apostacy
is
very
odious
in
Ministers
;
Therefore
,
saith
he
,
have
not
I
chosen
you
twelve
,
and
one
of
you
is
a
devil
?
Whereby
,
partly
,
he
insinuates
that
their
election
to
an
office
,
was
no
ground
to
build
upon
,
that
they
were
all
sound
;
And
partly
,
he
aggravates
his
defection
from
this
,
and
therefore
puts
it
to
be
considered
by
them
,
by
this
question
.
It
is
not
needful
to
enquire
why
Christ
made
choice
only
of
twelve
,
and
would
have
that
number
filled
up
,
when
Judas
went
to
his
place
,
Act.
1.21
,
22
,
&c.
It
sufficeth
us
,
that
as
Israel
according
to
the
flesh
sprang
from
twelve
Patriarchs
,
so
he
would
have
his
Israel
in
the
spirit
,
collected
and
brought
to
him
,
by
twelve
Apostles
.
5.
Such
as
,
being
entrusted
by
Christ
,
do
not
only
make
Apostacy
,
but
turn
persecutors
and
traitors
to
him
,
are
not
only
adversaries
to
him
,
as
Satan
is
,
but
do
resemble
the
devil
,
(
who
is
a
liar
and
murderer
,
)
in
crueltie
under
pretext
of
friendship
;
are
acted
and
possessed
by
him
;
and
,
are
odious
unto
God
,
as
he
is
;
Therefore
the
traitour
gets
this
name
,
one
of
you
is
a
devil
,
because
he
should
betray
him
.
Which
is
far
different
from
what
he
said
to
Peter
,
when
he
called
him
Satan
,
Matth.
16.23
.
for
it
was
only
a
fit
of
tentation
in
him
,
wherein
Satan
abused
his
corruption
and
tongue
for
the
time
,
but
Satan
had
a
dwelling
and
dominion
in
Judas
.
6.
How
closly
soever
hypocrites
and
traitours
carry
themselves
among
Gods
people
,
yet
they
will
not
deceive
Christ
;
but
he
knoweth
them
well
enough
,
though
all
should
give
them
charitie
;
for
,
so
much
doth
he
declare
here
.
7.
Albeit
Christ
,
when
he
warnes
the
societies
of
his
people
,
would
have
all
to
trie
and
watch
over
themselves
;
Yet
such
as
are
sincere
,
should
have
no
thoughts
that
he
is
suspitious
of
them
,
or
doth
not
approve
of
them
:
for
,
both
these
appeare
here
;
he
warnes
them
in
general
of
the
unsoundnesse
of
one
,
not
naming
him
;
not
only
because
he
would
let
him
discover
himselfe
,
and
would
not
hinder
that
work
wherein
he
was
to
be
an
instrument
;
but
that
they
might
all
search
themselves
;
And
yet
John
names
him
particularly
,
and
for
what
cause
Christ
spake
so
of
him
;
and
this
he
did
,
not
only
to
free
another
Apostle
called
Judas
also
,
Luk.
6.16
.
(
and
therefore
he
describes
the
traitour
from
his
parentage
,
and
from
his
country
,
Iscariot
,
or
,
a
man
of
that
city
Reioth
,
Josh.
15.25
.
or
,
as
some
take
it
to
be
a
Syriake
word
,
and
render
it
a
purse
bearer
,
and
so
it
is
a
designation
of
him
from
his
particular
employment
in
Christs
company
,
Joh.
12.6
.
and
13.29
.
)
but
also
to
shew
that
this
general
doctrine
did
reflect
upon
none
of
the
rest
of
the
Apostles
integritie
.
CHAP.
VII
.
IN
this
Chap.
John
continueth
his
Narration
of
Christs
life
and
doctrine
;
Recording
,
first
,
That
to
avoid
the
fury
of
these
in
Judea
,
be
continued
still
in
Galilee
after
the
former
Sermon
,
till
the
feast
of
Tabernacles
,
ver.
1.
Secondly
,
That
he
refused
to
go
up
with
his
friends
to
that
feast
,
ver.
2.
—
9.
Thirdly
,
That
at
last
he
went
up
,
ver.
10.
with
what
he
did
,
and
what
occurred
concerning
him
at
that
feast
.
And
namely
,
1.
The
peoples
carriage
and
speeches
about
him
,
before
he
shewed
himselfe
,
ver.
11
,
12
,
13.
2.
His
preaching
in
the
mid
dayes
of
the
feast
,
and
his
conferences
and
debates
with
the
people
,
and
inhabitants
of
Jerusalem
,
and
his
hazard
from
the
Pharisees
thereupon
,
ver.
14.
●
36.
3.
His
sweet
Sermon
on
the
last
day
of
the
feast
,
with
the
effects
thereof
,
and
the
confusion
that
arose
in
the
councel
of
the
Rulers
about
him
,
from
,
ver.
37.
to
the
end
.
Ver.
1.
AFter
these
things
,
Jesus
walked
in
Galilee
:
for
he
would
not
walk
in
Jury
,
because
the
Jewes
sought
to
kill
him
.
In
this
ver.
it
is
shewed
that
after
these
things
which
are
mentioned
in
the
former
Chap.
Christ
abode
still
in
Galilee
,
avoiding
the
fury
of
these
in
Judea
,
who
sought
to
slay
him
,
because
of
that
work
he
had
long
since
done
,
in
curing
the
impotent
man
on
the
Sabbath
day
,
Chap.
5.
as
appeares
from
ver.
19.
and
23.
of
this
Chap.
So
the
ver.
sheweth
the
connexion
of
the
History
,
that
Christ
stayed
away
from
that
passover
mentioned
,
Chap.
6.
4.
and
continued
in
Galilee
till
the
feast
of
Tabernacles
,
of
which
ver.
2.
And
it
contains
also
a
briefe
transition
of
what
occurred
betwixt
the
former
Sermon
and
that
feast
,
wherein
John
briefly
passeth
over
many
things
,
which
are
recorded
at
length
by
other
Evangelists
,
that
he
may
dwell
on
these
things
which
they
had
omitted
.
Doctrine
.
1.
Christ
is
not
bound
to
any
place
,
were
it
never
so
eminent
,
but
he
may
abandon
it
,
and
betake
himselfe
to
another
,
according
as
he
seeth
cause
;
for
,
he
forsakes
eminent
Jury
,
and
betakes
himselfe
to
base
Galilee
;
And
the
reason
why
he
stayed
there
when
he
left
Jury
,
was
,
because
he
was
the
Minister
of
the
Circumcision
,
and
therefore
behooved
to
be
still
in
some
of
the
places
where
Israel
dwelt
,
such
as
Galilee
was
.
2.
Whatever
may
be
the
suspitions
of
men
concerning
Christs
proceedings
;
yet
he
hath
wise
reasons
,
which
may
and
will
justifie
them
all
;
for
,
whereas
it
should
seeme
that
he
should
rather
have
conversed
where
the
learned
Rabbi's
were
,
then
among
the
simple
Galileans
,
and
his
remaining
in
corners
might
give
men
occasion
to
suspect
the
candor
of
his
proceedings
;
yet
the
reason
he
giveth
being
considered
,
doth
sufficiently
evince
that
he
had
just
cause
for
what
he
did
.
3.
A
violent
death
is
the
least
that
Christ
and
his
faithful
servants
may
expect
,
for
their
good
offices
to
a
wicked
world
,
if
it
were
not
prevented
;
for
,
the
Jewes
(
or
,
men
of
Judea
,
and
especially
their
Rulers
)
sought
to
kill
him
.
4.
The
rancour
and
malice
of
wicked
men
against
Christ
,
is
so
inveterate
,
that
no
length
of
time
will
mitigate
or
allay
their
fury
;
for
,
although
that
work
was
long
since
done
,
yet
they
still
sought
to
kill
him
.
5.
Albeit
Christ
will
not
take
away
his
presence
and
ordinances
from
a
people
,
because
of
every
sinne
,
but
doth
rather
offer
himselfe
to
sinners
,
as
a
Physician
to
the
diseased
;
Yet
cruelty
and
persecution
is
a
just
cause
,
and
forerunner
of
his
departure
:
And
faithful
Ministers
may
for
a
time
,
withdraw
themselves
,
being
threatned
with
personal
hazard
,
if
they
may
conveniently
get
it
done
.
Both
these
are
imported
in
this
resolution
,
he
would
not
walk
in
Jury
,
because
the
Jews
sought
to
kill
him
.
6.
Albeit
Christs
servants
may
warrantably
,
in
some
cases
,
withdraw
from
personal
danger
;
yet
they
would
beware
of
dishonouring
God
,
by
doing
it
out
of
slavish
feare
,
or
in
a
timerous
way
,
but
would
use
that
mean
of
selfe
preservation
,
as
a
dutie
commanded
;
for
,
so
much
doth
his
own
practice
teach
,
of
whom
it
is
not
said
,
he
durst
not
,
but
he
would
not
walk
in
Jury
,
because
he
was
cammanded
to
preserve
himselfe
till
his
hour
came
.
7.
Albeit
Christ
knew
that
his
hour
was
not
come
,
and
so
needed
not
feare
them
,
though
he
were
in
the
midst
of
them
;
yea
,
being
God
,
he
could
restrain
them
,
or
rid
himselfe
out
of
all
their
hands
,
as
oft-times
he
did
:
Yet
it
pleased
him
to
use
this
mean
,
of
retirement
and
withdrawing
of
himselfe
,
for
his
own
preservation
;
Not
only
,
that
,
as
sometime
he
proved
himselfe
God
,
by
miraculous
preserving
of
himselfe
;
so
,
he
might
also
temper
these
manifestations
,
that
they
might
not
be
kept
back
from
doing
that
which
he
came
into
the
world
to
suffer
;
But
further
also
;
that
he
might
give
proofe
of
his
deep
humiliation
and
abasement
,
for
our
sake
;
that
he
might
,
in
his
own
person
,
sanctifie
such
a
lot
to
his
people
;
and
,
that
he
might
teach
them
to
expect
Gods
providence
about
them
,
for
their
preservation
,
in
the
use
of
lawful
means
.
8.
As
Christ
and
his
servants
will
not
want
employment
in
some
places
of
the
world
,
however
they
be
entreated
in
others
;
So
albeit
they
may
be
secluded
from
many
places
and
parts
of
their
calling
,
yet
they
have
no
warrant
to
be
idle
,
but
ought
still
to
be
doing
good
,
as
they
may
;
Therefore
,
albeit
he
stayed
in
Galilee
,
yet
he
did
not
lurk
there
,
but
walked
in
Galilee
,
or
,
went
about
from
place
to
place
,
preaching
and
working
miracles
,
as
was
his
way
,
Act.
10.38
.
9.
Christ
is
not
only
tender
to
such
as
come
to
him
,
but
will
also
be
at
pains
to
seek
them
who
have
need
of
him
,
to
do
them
good
;
for
,
he
walked
in
Galilee
,
he
stayed
not
in
one
place
,
that
any
who
had
need
,
might
come
to
him
,
but
he
walked
about
,
to
seek
them
.
Verse
2.
Now
the
Jewes
feast
of
Tabernacles
was
at
hand
.
3.
His
brethren
therefore
said
unto
him
,
Depart
hence
,
and
go
into
Judea
,
that
thy
disciples
also
may
see
the
works
that
thou
doest
.
4.
For
there
is
no
man
that
doeth
any
thing
in
secret
,
and
he
himself
seeketh
to
be
known
openly
:
if
thou
do
these
things
,
shew
thy self
to
the
world
.
Followeth
the
second
part
of
the
Chapter
,
wherein
Christ
refuseth
to
go
up
in
his
brethrens
company
to
the
feast
of
Tabernacles
.
Their
desire
is
contained
in
these
verses
,
to
which
Christ
returnes
his
answer
in
the
following
purpose
.
In
these
verses
consider
,
1.
The
occasion
which
induced
them
to
make
this
proposition
,
(
which
also
points
at
the
time
of
his
continuance
in
Galilee
)
verse
2.
Namely
,
that
the
feast
of
Tabernacles
was
now
approaching
;
which
was
one
of
their
three
yearly
solemnities
,
Levit.
23.34
.
wherein
(
beside
other
performances
,
common
to
it
with
other
feasts
)
they
went
out
of
their
houses
and
dwelt
in
booths
made
of
boughs
of
trees
:
Not
onely
to
be
a
type
of
Christs
Incarnation
and
dwelling
in
our
flesh
,
but
to
keep
them
in
remembrance
of
their
preservation
in
tents
in
the
wildernesse
,
before
they
came
to
the
promised
land
.
2.
Their
desire
,
that
he
would
depart
hence
,
and
go
up
to
Judea
,
and
shew
himself
to
the
world
:
The
meaning
whereof
is
not
,
that
they
would
be
rid
of
him
,
or
cast
him
in
his
enemies
hands
,
but
they
could
not
endure
that
their
kinsman
should
lurk
in
so
base
a
place
,
and
not
go
to
Judea
,
where
he
might
get
more
credit
,
and
wherein
they
thought
to
share
.
And
therefore
they
desire
that
he
would
go
up
with
them
to
this
solemne
feast
,
and
so
Christ
himself
expounds
their
desire
,
verse
8.
and
so
was
the
custome
,
that
kinsmen
went
up
together
to
these
feasts
,
Luke
2.44
.
3.
The
motives
they
use
to
induce
him
to
hearken
to
their
desire
,
are
two
;
In
one
of
them
,
verse
3.
they
pretend
respect
to
the
disciples
which
he
had
gathered
in
Judea
(
chap.
3
22
,
26.
and
4.1
.
)
who
,
as
they
insinuate
and
pretend
,
were
sleighted
and
exposed
to
tentations
,
through
his
long
absence
,
and
these
miracles
he
wrought
in
corners
might
contribute
much
to
strengthen
them
.
In
the
other
,
verse
4.
they
discover
more
of
their
ambitious
intentions
;
They
think
it
unhandsome
for
a
man
of
so
eminent
gifts
to
lurk
in
corners
,
nor
can
they
understand
what
could
be
his
aime
,
if
it
were
not
to
rise
and
become
eminent
by
his
gifts
;
and
therefore
would
have
him
casting
himself
where
he
might
get
best
opportunity
of
being
taken
notice
of
.
4.
John
records
the
true
ground
of
this
carnal
motion
in
them
,
ver.
5.
They
were
but
yet
in
nature
,
and
did
conceive
carnally
of
him
,
and
sought
onely
to
make
advantage
by
their
relation
to
him
,
and
to
advance
their
own
carnal
ends
and
designes
.
And
this
makes
it
clear
,
that
(
as
his
brethren
were
not
any
other
children
born
by
Mary
,
but
his
kinsmen
,
called
brethren
,
after
the
manner
of
the
Hebrews
;
so
)
they
who
made
this
motion
were
not
any
of
his
kinsmen
whom
he
called
to
be
Apostles
;
for
,
they
were
already
converted
and
chosen
,
chap.
6.70
.
but
some
others
.
From
verse
2.
Learn
,
1.
The
hard
and
incertaine
lots
of
Gods
people
will
,
in
due
time
,
have
a
good
issue
,
and
matter
of
praise
;
for
,
so
is
held
out
in
their
keeping
the
feast
of
Tabernacles
,
in
remembrance
of
the
issue
of
their
wandring
.
And
it
is
a
lively
embleme
of
the
sweet
issue
that
shall
be
of
the
godlies
wandring
,
when
they
shall
enter
out
of
the
wildernesse
of
this
world
into
their
heavenly
Canaan
.
2.
Albeit
we
are
ready
to
forget
our
troubles
,
and
the
mercies
wherewith
they
have
been
sweetened
,
when
they
are
past
and
over
;
Yet
it
is
Gods
will
they
should
be
remembred
,
with
thankfulnesse
,
and
sobriety
,
and
with
readinesse
to
follow
God
,
when
ever
he
calls
to
new
troubles
:
So
much
also
is
imported
in
their
yearly
observation
of
this
feast
,
wherein
they
were
not
onely
thankfully
to
remember
the
mercy
,
but
by
their
going
out
of
their
houses
,
and
dwelling
in
booths
,
and
that
at
the
time
of
gathering
in
their
fruits
,
and
when
their
barnes
were
full
(
for
that
was
the
time
of
this
feast
,
Exod.
23.16
.
Deut.
16.13
.
)
they
were
to
testifie
that
present
mercies
had
not
made
them
forget
former
trials
;
that
they
would
use
them
soberly
,
and
were
ready
yet
to
leave
all
at
his
call
,
who
had
guided
them
so
well
in
former
trials
.
3.
Albeit
praises
be
due
to
God
,
in
all
ages
,
in
thankful
remembrance
of
his
mercies
;
yet
the
way
of
testifying
thereof
by
solemne
feasts
,
is
Jewish
,
and
not
to
be
continued
under
the
Gospel
;
Therefore
,
is
it
called
(
as
formerly
)
the
Jewes
feast
.
From
ver.
3
,
4.
Learn
,
1.
Carnal
men
,
when
they
have
the
occasion
of
spiritual
publike
solemnities
and
ordinances
,
do
not
minde
the
tight
end
,
or
Gods
honour
in
going
about
them
,
Nor
do
they
make
conscience
of
spiritual
preparation
,
that
they
may
profit
by
them
,
but
all
their
care
is
how
to
attaine
their
own
carnal
ends
,
particularly
,
of
vain-glory
,
in
and
by
them
;
for
,
when
this
feast
was
at
hand
,
verse
2.
all
the
preparation
of
these
men
for
it
,
was
to
get
Christ
with
them
,
that
they
might
come
to
credit
by
him
at
it
.
2.
Christs
carnal
friends
and
followers
do
follow
him
onely
for
their
own
ends
,
and
in
expectation
of
carnal
respect
and
glory
by
him
;
for
,
such
was
their
scope
in
this
desire
.
3.
It
is
high
presumption
in
creatures
,
to
presume
to
prescribe
to
Christ
what
to
do
,
or
when
to
do
it
;
And
particularly
,
to
employ
him
so
to
order
his
matters
as
may
most
advance
their
carnal
ends
,
and
bring
them
in
esteeme
;
for
,
it
was
not
simply
a
fault
to
wish
him
in
Judea
,
for
he
went
afterward
,
verse
10.
nor
yet
to
desire
he
should
be
known
to
the
world
,
seeing
it
was
his
end
in
coming
,
to
shine
as
the
light
of
the
world
;
But
it
was
their
fault
to
carve
out
and
prescribe
to
him
when
to
depart
,
and
to
be
so
impudent
,
as
to
desire
that
his
manifestations
might
be
made
subservient
to
their
vain-glorious
and
carnal
designes
.
4.
Men
,
when
they
are
prosecuting
their
carnal
and
ambitious
ends
,
will
not
want
spiritual
and
plausible
pretexts
,
wherewith
to
mask
them
;
for
,
so
much
appears
in
their
first
reason
,
go
into
Judea
,
that
thy
disciples
also
may
see
the
works
that
thou
doest
;
wherein
they
seeme
to
be
so
taken
up
with
thoughts
of
the
publike
good
of
his
followers
,
as
they
dare
indirectly
chalenge
him
for
sleighting
them
so
long
.
It
is
indeed
a
truth
,
that
Christ
will
have
a
care
of
such
as
give
up
their
names
to
him
,
where
ever
they
are
,
that
they
faint
not
for
want
of
necessary
encouragement
.
But
they
failed
in
propounding
this
,
in
That
they
made
it
but
a
mask
to
their
carnal
ends
,
(
as
indeed
God
looks
not
onely
to
desires
,
but
to
the
end
and
scope
of
the
desirerers
;
)
That
they
could
think
to
learn
him
how
to
respect
his
people
,
or
guide
them
better
then
he
did
;
That
they
tied
his
encouraging
of
his
followers
to
his
bodily
presence
and
miracles
,
whereas
he
was
God
,
to
support
them
in
his
bodily
absence
;
and
,
That
they
think
it
a
fault
he
should
withdraw
his
visible
presence
,
even
from
his
disciples
,
when
he
is
called
of
God
to
shun
imminent
dangers
.
5.
Carnal
and
unrenewed
men
do
make
it
their
onely
aime
,
to
become
great
by
any
gifts
and
endowments
they
have
received
;
And
they
are
so
ignorant
of
another
way
,
that
they
measure
,
even
the
most
godly
,
by
their
own
dispositions
,
and
do
count
them
but
silly
,
who
do
not
thirst
after
glory
and
respect
;
Therefore
say
they
,
for
,
no
man
doth
any
thing
in
secret
,
and
he
himself
seeketh
to
be
known
openly
;
Whereby
they
do
not
meane
so
much
,
that
he
rubbed
upon
himself
,
by
lurking
in
corners
as
a
deceiver
,
and
not
coming
to
view
,
as
an
honest
man
should
do
;
But
their
carnal
disposition
thought
it
impossible
,
that
a
man
could
be
gifted
as
he
was
,
and
not
thirst
after
reputation
in
the
world
,
and
therefore
,
supposing
that
this
was
Christs
aime
also
,
they
wonder
he
was
so
silly
,
and
did
not
prosecute
his
ends
more
vigorously
.
6.
Men
of
eminent
gifts
are
exposed
to
very
great
danger
,
if
they
want
sincerity
;
having
(
beside
their
own
hearts
,
that
can
tell
them
too
well
what
they
are
)
many
carnal
friends
,
who
may
be
Satans
instruments
,
to
suggest
unto
them
tentations
,
to
be
puffed
up
with
conceit
,
and
to
carnal
courses
and
aimes
;
for
,
here
Christ
was
tried
with
it
,
though
the
Prince
of
the
world
found
nothing
in
him
.
7.
Such
as
are
carnal
and
ambitious
hunters
after
vain-glory
,
do
care
nothing
what
they
are
or
do
in
secret
,
but
all
their
thought
is
about
what
is
open
and
publike
,
and
how
to
frequent
publike
conventions
,
and
make
shews
,
that
they
may
be
taken
notice
of
;
for
,
so
much
appears
in
their
counsel
,
If
thou
do
(
or
since
thou
doest
)
these
things
,
shew
thy selfe
to
the
world
.
From
verse
5.
Learn
,
1.
The
grace
of
God
doth
not
go
by
blood
or
natural
acquaintance
,
but
by
free
gift
;
for
,
they
are
his
brethren
,
and
yet
that
proves
not
their
grace
,
neither
did
his
brethren
beleeve
in
him
,
more
then
the
Capernaites
;
and
therefore
they
are
in
as
little
account
with
him
.
And
herein
Christs
example
is
ground
of
comfort
to
them
who
have
,
and
are
oft-times
put
to
trials
by
gracelesse
friends
;
Though
afterward
we
finde
a
change
,
Acts
1.14
.
2.
The
truth
of
the
grace
of
God
in
men
,
will
appear
,
especially
,
in
their
taking
up
Christ
by
faith
,
as
he
hath
revealed
himself
,
and
in
their
closing
with
,
and
embracing
of
him
,
out
of
the
sense
of
their
great
need
;
for
,
this
is
the
evidence
of
their
want
of
grace
,
they
did
not
beleeve
in
him
;
that
is
,
they
did
not
take
up
what
he
was
,
nor
close
with
him
.
3.
When
men
are
ambitious
,
and
hunt
after
vain-glory
,
and
when
they
dare
presume
to
teach
Christ
his
duty
,
it
is
an
evidence
of
a
graceless
condition
,
at
least
in
so
far
;
Therefore
,
it
is
given
as
a
reason
of
their
former
presumption
and
ambition
;
for
neither
did
his
brethren
beleeve
in
him
.
Verse
6.
Then
Jesus
said
unto
them
,
My
time
is
not
yet
come
,
but
your
time
is
alway
ready
.
7.
The
world
cannot
hate
you
,
but
me
it
hateth
,
because
I
testifie
of
it
,
that
the
works
thereof
are
evil
.
8.
Go
ye
up
unto
this
feast
:
I
go
not
up
yet
unto
this
feast
:
for
my
time
is
not
yet
full
come
.
9.
When
he
had
said
these
words
unto
them
,
he
abode
still
in
Galilee
.
In
these
verses
,
we
have
Christs
answer
and
refusal
returned
to
their
desire
,
both
by
word
and
practice
;
Wherein
,
1.
Christ
sheweth
that
there
was
a
great
difference
betwixt
him
and
them
,
verse
6.
His
time
was
not
yet
come
,
whereas
theirs
was
alway
ready
.
Which
however
it
be
true
in
general
,
that
natural
men
,
though
,
by
right
,
they
have
not
allowance
to
do
what
they
list
,
at
any
time
;
yet
in
effect
and
practice
,
they
walk
as
they
list
,
and
take
any
time
they
please
;
Whereas
he
behoved
to
choose
times
,
and
walk
according
to
his
Fathers
direction
:
yet
it
seemes
here
rather
to
shew
what
difference
there
was
betwixt
him
and
them
,
in
this
going
up
.
He
who
was
maligned
and
hated
,
behoved
to
wait
for
a
sit
time
and
season
,
lest
he
should
cast
himself
on
a
snare
,
and
tempt
God
,
but
they
could
come
no
time
wrong
,
being
in
no
such
peril
.
This
difference
(
2.
)
he
confirmes
from
a
reason
,
verse
7.
They
might
go
up
at
any
time
,
seeing
the
world
could
not
hate
them
,
who
were
but
yet
children
of
this
world
;
but
he
behoved
to
choose
his
sit
time
,
being
hated
of
the
world
,
because
of
his
plain
and
free
doctrine
.
3.
From
this
he
inferreth
,
verse
8.
that
they
might
go
when
they
list
,
but
he
would
not
go
till
his
full
time
came
,
4.
His
practice
is
recorded
,
verse
9.
as
agreeing
with
his
resolution
:
from
verse
6.
Learn
,
1.
Meeknesse
doth
beseeme
Christ
and
his
followers
;
and
that
they
meet
the
impertinencies
of
carnal
men
,
without
heat
or
passion
:
Therefore
doth
Christ
so
meekly
answer
their
carnal
desire
.
2.
The
Lord
hath
appointed
times
and
seasons
for
every
course
and
lawful
action
,
which
prudent
and
godly
men
are
bound
to
observe
;
for
,
so
doth
Christ
observe
,
that
his
time
is
not
yet
come
,
to
go
to
that
feast
.
3.
Times
of
trouble
and
danger
to
the
godly
,
should
make
them
very
tender
,
to
wait
on
Gods
direction
for
every
step
of
their
walking
,
that
they
neither
cast
themselves
needlessely
on
trouble
,
nor
yet
do
sinfully
labour
to
avoid
it
;
for
,
so
much
doth
Christs
practice
teach
,
who
being
in
danger
,
found
that
his
time
is
not
yet
come
to
go
up
,
albeit
the
feast
was
near
,
because
he
was
to
go
up
privately
.
And
as
he
knew
his
time
by
the
Spirit
of
the
Lord
resting
on
him
;
So
he
used
this
caution
,
that
he
might
professe
his
voluntary
humiliation
,
even
to
sinlesse
fear
,
for
his
peoples
good
,
and
that
he
might
leave
a
pattern
to
them
.
4.
Such
is
the
ordinary
temper
of
this
world
,
that
Christ
and
his
followers
must
oft-times
lurk
,
when
carnal
men
may
appear
in
it
without
hazard
;
Therefore
,
saith
he
,
but
your
time
is
alwayes
ready
.
From
verse
7.
Learn
,
1.
Unrenewed
men
,
what
ever
their
priviledges
be
,
yet
,
are
but
of
the
same
stamp
,
and
in
the
same
condition
with
the
rest
of
the
world
;
they
do
savour
of
it
,
and
continuing
in
that
condition
,
will
get
their
portion
in
it
;
Therefore
are
the
Jewes
and
the
Rulers
,
from
whom
Christs
hazard
was
at
this
time
,
called
the
world
,
albeit
they
judged
far
otherwise
of
themselves
,
considering
their
priviledges
.
2.
Albeit
the
Lord
,
in
his
righteous
judgement
,
do
sometime
make
the
men
of
the
world
plagues
and
scourges
one
to
another
;
Yet
as
there
can
be
no
communion
kept
with
the
world
,
unlesse
men
will
share
in
their
wickednesse
:
So
it
is
most
usual
that
worldlings
agree
well
enough
together
.
Therefore
saith
he
,
The
world
cannot
hate
you
,
being
such
as
themselves
are
.
3.
Such
as
the
men
of
the
world
are
,
such
are
their
actions
and
fruits
;
for
,
the
works
of
the
world
are
evil
.
Not
onely
have
they
grosse
vitious
actions
,
but
even
such
actions
as
are
in
themselves
good
or
indifferent
,
are
in
them
,
evil
.
4.
Unrenewed
men
will
not
readily
be
troubled
or
vexed
about
their
actions
,
but
would
sleep
securely
,
if
others
did
not
vex
them
with
telling
them
of
their
way
;
for
,
this
is
the
worlds
trouble
here
,
that
he
testified
that
their
works
are
evil
.
5.
Whatever
be
the
hazard
,
yet
Christs
servants
are
bound
,
in
their
stations
,
to
bear
witnesse
against
the
evil
courses
of
the
world
;
for
,
so
doth
Christs
practice
teach
.
6.
Such
as
would
be
faithful
in
their
generation
,
in
witnessing
against
the
courses
of
the
world
,
must
lay
their
accompt
to
be
hated
for
their
pains
;
for
,
such
was
Christs
lot
,
but
me
it
hateth
,
because
I
testifie
of
it
,
&c.
And
this
he
did
encounter
with
,
not
onely
to
expiate
our
love
to
the
world
,
and
our
sinful
communion
with
it
,
but
to
cast
us
a
copy
of
what
we
are
to
expect
.
7.
Such
is
the
perversity
of
the
corrupt
world
,
that
no
evidence
of
affection
,
in
dealing
with
them
for
their
good
,
will
gain
them
,
but
rather
insence
them
;
for
,
albeit
he
but
testified
of
their
works
,
by
his
innocent
life
and
doctrine
,
to
reclaime
them
from
them
,
yet
the
world
hated
him
.
8.
Whatever
pretences
of
zeal
persecutors
of
Christ
and
his
followers
may
have
;
Yet
the
true
cause
of
their
spleene
,
is
the
opposition
that
is
made
to
their
wickednesse
and
hypocrisie
;
for
albeit
they
pretended
to
hate
him
,
because
he
had
prophaned
the
Sabbath
,
as
they
alledged
;
yet
Christ
sheweth
the
true
cause
of
this
hatred
,
because
I
testifie
of
it
,
that
the
works
thereof
are
evil
From
verse
8.
Learn
,
1.
Christ
approveth
that
Ordinances
be
reverenced
;
And
albeit
men
be
corrupt
who
administer
them
,
and
they
but
carnal
who
go
unto
them
;
yet
he
allowes
not
that
they
neglect
,
or
give
over
the
use
of
the
lawful
Ordinances
,
as
his
appointed
means
;
Therefore
,
saith
he
,
Go
ye
up
unto
this
feast
,
which
however
,
in
some
respects
,
it
imports
onely
a
permission
,
and
giving
up
of
them
to
themselves
,
who
were
so
carnal
,
(
as
is
to
be
after
cleared
;
)
yet
,
simply
considered
,
it
imports
an
approbation
of
that
Ordinance
,
and
that
it
was
their
duty
to
frequent
it
.
2.
Such
as
seek
Christs
company
onely
for
carnal
and
ambitious
ends
,
may
expect
to
want
it
,
even
in
going
about
sacred
Ordinances
;
for
,
in
so
far
did
Christ
give
them
up
,
as
to
want
his
company
in
this
journey
,
where
they
expected
onely
carnal
advantages
by
him
.
Go
ye
up
,
I
go
not
up
yet
to
this
feast
.
3.
Tender
walkers
,
especially
in
times
of
trouble
and
hazard
,
will
be
very
acurate
in
the
least
circumstances
;
So
much
appeareth
in
Christ
,
who
goeth
not
up
yet
,
because
albeit
the
time
in
general
was
come
,
yet
it
was
not
yet
full
come
,
and
therefore
he
would
not
yet
stir
.
From
verse
9.
Learn
1.
It
is
not
enough
,
especially
in
times
of
trial
,
that
men
have
clear
light
and
good
principles
,
unlesse
they
have
also
honesty
and
resolution
,
to
follow
their
light
;
for
,
herein
Christ
hath
given
us
example
,
who
,
upon
these
grounds
,
abode
still
in
Galilee
.
2.
Christ
is
not
changable
,
and
one
thing
in
his
expressions
,
and
another
in
his
doings
and
actions
,
but
is
uniforme
and
still
the
same
,
in
his
doings
and
sayings
;
as
here
we
see
.
3.
When
the
Lord
giveth
clear
light
to
any
to
know
their
duty
,
they
must
not
be
shaken
from
it
upon
any
termes
,
whatever
pretences
might
militate
to
the
contrary
,
to
brangle
their
resolution
;
Therefore
,
albeit
Christ
knew
that
men
would
take
advantage
,
to
carp
at
him
,
because
of
his
lurking
in
Galilee
,
and
this
refusal
might
savour
of
contempt
of
his
kinsmen
;
yet
knowing
that
his
time
was
not
yet
full
come
,
he
abode
still
in
Galilee
.
Verse
10.
But
when
his
brethren
were
gone
up
,
then
went
he
also
up
unto
the
feast
,
not
openly
,
but
as
it
were
in
secret
.
Followeth
the
third
part
of
the
Chap.
wherein
is
recorded
Christs
going
up
to
the
feast
,
with
what
followed
thereupon
.
In
this
ver.
it
is
shewed
,
that
at
his
own
appointed
time
he
went
up
,
yet
in
a
private
way
,
not
in
the
company
of
his
kinsmen
&
friends
,
but
with
his
disciples
and
some
few
followers
,
possibly
(
among
other
reasons
)
that
they
might
not
intercept
him
by
the
way
,
and
that
he
might
try
their
thoughts
of
him
,
before
he
appeared
,
as
afterward
it
fell
forth
.
And
here
John
passeth
over
some
things
that
occurred
in
his
journey
,
which
are
recorded
by
some
of
the
rest
,
that
so
he
may
hasten
to
the
following
history
.
Doctrine
,
1.
Such
as
have
not
embraced
nor
closed
with
Christ
,
but
remain
still
in
their
natural
condition
,
may
yet
be
very
careful
to
observe
outward
ordinances
;
for
,
his
brethren
were
gone
up
.
2.
Albeit
the
Lords
servants
may
for
a
time
,
in
some
cases
,
withdraw
themselves
from
danger
;
Yet
when
God
calls
them
to
appeare
,
they
should
do
it
without
shrinking
,
though
the
danger
continue
;
for
,
when
his
time
was
full
come
,
he
also
went
up
unto
the
feast
,
though
the
malice
of
the
Jewes
was
not
yet
abated
.
3.
The
cruelty
and
ingratitude
of
a
people
will
not
hold
Christ
away
,
where
he
hath
any
good
to
do
,
for
,
he
went
up
again
to
Jerusalem
,
however
they
stood
affected
to
him
.
4.
Courage
in
following
of
a
calling
,
should
not
be
looked
on
as
inconsistent
with
prudence
;
and
with
the
carriage
of
our selves
in
a
secret
or
open
way
,
as
may
most
contribute
for
the
great
work
of
our
calling
;
Therefore
Christ
went
up
,
not
openly
,
but
as
it
were
in
secret
,
whereby
he
not
only
sheweth
that
he
subjected
himselfe
to
this
wary
way
,
that
he
might
purchase
unto
us
boldnesse
before
God
;
But
as
in
the
former
purpose
,
we
are
taught
how
he
sanctified
slight
and
retirement
in
his
own
person
,
and
as
afterward
he
leaveth
us
a
pattern
of
undoubted
boldnesse
:
So
here
,
by
carrying
himselfe
privatly
till
he
come
up
,
and
till
the
people
be
conveened
,
and
his
enemies
somewhat
settled
,
after
they
misse
him
at
the
beginning
of
the
feast
,
he
would
teach
them
that
as
faint-heartednesse
is
none
of
his
lessons
,
so
neither
is
temerity
and
rashnesse
approven
by
him
;
And
that
great
circumspection
should
be
used
in
our
engageing
in
trial
,
and
then
it
should
be
resolutely
managed
.
Ver.
11.
Then
the
Jewes
sought
him
at
the
feast
,
and
said
,
Where
is
he
?
12.
And
there
was
much
murmuring
among
the
people
concerning
him
,
for
some
said
,
He
is
a
good
man
:
others
said
,
Nay
but
he
deceiveth
the
people
.
13.
Howbeit
,
no
man
spake
openly
of
him
for
fear
of
the
Jewes
.
In
these
verses
,
we
have
the
first
thing
that
occurred
at
the
feast
concerning
him
;
to
wit
,
the
carriage
and
speeches
of
the
Jewes
and
people
,
either
before
he
came
,
or
before
he
shewed
himselfe
.
And
,
1.
It
is
said
ver.
11.
That
they
made
inquisition
for
him
;
which
may
be
taken
as
the
multitudes
fact
who
had
heard
of
him
,
or
had
heard
him
preach
and
seen
his
miracles
,
who
now
misse
him
at
the
feast
.
As
in
deed
,
when
Christs
doct●ine
and
works
are
notable
and
famous
,
many
may
talk
of
him
and
desire
to
see
him
,
who
yet
make
but
little
use
of
him
or
them
either
.
But
it
seems
rather
to
be
meant
of
the
wicked
Jewes
,
and
their
Rulers
,
who
sought
to
stay
him
.
And
this
appeares
not
only
from
their
contemptible
designation
of
him
,
where
is
he
?
but
from
their
names
the
Jewes
(
the
men
of
Judea
,
and
chiefly
the
Rulers
,
called
often
by
that
name
,
not
only
because
they
were
of
Judea
,
but
because
the
guilt
of
their
cruelty
lay
upon
many
of
the
Nation
,
who
joyned
too
much
with
them
in
it
,
as
well
as
themselves
)
who
are
said
to
seek
his
life
,
ver.
1.
and
who
are
distinguished
here
from
the
people
,
or
multitude
,
ver.
12.
And
are
cause
of
terrour
to
the
people
,
ver.
13.
2.
The
people
expresse
their
different
thoughts
of
him
,
some
allowing
him
the
charity
of
being
a
good
man
,
and
others
traducing
him
as
a
seducer
,
ver.
12.
3.
The
manner
of
the
conference
is
secret
,
by
way
of
muttering
,
and
that
for
fear
of
the
Jewes
,
ver.
13.
which
is
to
be
understood
chiefly
of
the
better
sort
,
that
they
durst
not
speak
openly
of
him
;
yet
it
may
be
conceived
also
,
that
they
would
have
all
to
let
it
alone
,
that
so
the
matter
might
be
buried
.
From
ver.
11.
Learn
1.
It
is
one
part
of
Christs
and
his
followers
trial
and
hard
lot
,
that
their
persecuters
do
labour
to
bear
them
down
,
by
putting
contempts
and
affronts
upon
them
before
the
world
;
for
,
so
do
they
speak
of
him
,
where
is
he
?
with
contempt
and
disdain
.
2.
Albeit
enemies
seeme
to
think
very
contemptibly
of
Christ
and
his
followers
,
and
of
what
they
can
do
against
them
;
yet
for
all
that
they
will
not
get
the
terrour
of
him
put
out
of
their
hearts
:
for
,
albeit
they
seem
to
despise
him
,
yet
they
sought
him
,
to
take
him
out
of
the
way
.
3.
Albeit
Christ
and
his
followers
should
carry
themselves
never
so
modestly
,
yet
persecuters
will
not
let
them
alone
;
and
while
they
cease
to
be
,
they
will
still
be
an
eye
sore
to
the
world
;
for
,
albeit
he
had
now
stayed
long
away
,
and
had
not
troubled
them
,
and
there
was
no
appearance
of
his
coming
,
or
being
come
as
yet
,
more
then
at
the
last
passover
;
Yet
they
are
not
at
ease
,
but
sought
him
.
4.
Even
publick
solemnities
of
sacred
worship
will
not
mollifie
,
nor
direct
persecuters
from
their
bloody
designes
;
for
,
then
the
Jewes
sought
him
at
the
feast
.
From
ver.
12.
Learn
,
1.
Men
,
by
their
violence
and
cruelty
,
thinking
to
suppresse
Christ
and
his
truth
,
may
readily
thereby
awaken
people
,
to
think
and
say
more
of
him
;
for
,
upon
the
back
of
their
search
,
it
is
subjoyned
,
and
there
was
much
murmuring
(
or
secret
whisperings
,
the
cause
whereof
is
shewed
,
ver.
13.
)
among
the
people
concerning
him
,
pointing
out
(
as
would
appear
)
that
their
narrow
search
for
him
,
put
him
in
the
peoples
mindes
and
mouths
.
And
so
not
only
Christ
is
spoken
of
when
they
were
dumb
,
and
would
have
others
silent
,
but
beyond
their
intentions
,
they
occasion
this
themselves
.
2.
This
peoples
making
Christ
the
subject
of
their
conference
,
even
behind
his
back
,
when
yet
all
of
them
had
little
or
no
knowledge
of
him
,
and
many
of
them
no
love
at
all
to
him
;
may
shame
them
who
should
know
more
,
and
who
professe
more
love
unto
him
,
and
yet
entertain
but
few
thoughts
of
him
,
and
little
conference
concerning
him
.
3.
Christ
and
his
truth
are
oft-times
the
subject
of
great
contradiction
in
the
world
,
and
do
encounter
with
variety
of
tempers
among
men
;
for
,
so
was
it
here
,
some
are
bitter
,
and
others
are
more
charitable
.
4.
Not
only
open
enemies
do
great
wrong
to
Christ
,
but
even
some
seeming
welwishers
,
by
their
indifferent
way
of
pleading
for
him
,
and
their
shallow
conceptions
of
him
,
do
prove
themselves
to
be
but
small
friends
unto
him
;
for
,
such
were
these
here
,
who
pleaded
only
,
He
is
a
good
man
.
5.
As
it
is
a
very
great
iniquity
in
men
,
when
they
not
only
erre
themselves
from
the
truth
,
but
turne
Seducers
of
others
,
(
for
,
here
,
they
object
it
as
a
justly
odious
crime
,
he
deceiveth
the
people
;
)
So
it
is
no
strange
thing
to
see
men
brand
Christ
and
his
friends
with
this
infamous
title
,
of
being
deceivers
,
and
under
this
pretext
,
to
cry
down
all
that
can
be
alleadged
in
their
defence
;
for
,
others
said
,
nay
,
(
he
is
no
good
man
)
but
he
deceiveth
the
people
.
See
2
Cor.
6.8
.
From
ver
13.
Learn
,
1.
It
is
the
sad
case
,
and
too
often
the
condition
of
the
visible
Church
,
to
be
so
corrupt
,
as
truth
dare
not
be
avowed
in
it
;
and
the
Teachers
thereof
become
a
terrour
to
all
who
would
maintain
sound
doctrine
;
for
,
so
was
it
here
,
Howbeit
,
(
whatever
they
whispered
,
yet
)
no
man
spake
openly
of
him
,
for
fear
of
the
Jewes
.
2.
Faithlesse
and
slavish
fear
in
men
will
easily
bear
down
their
affection
to
Christ
,
if
it
be
but
coldriffe
and
ill
principled
;
for
,
so
did
it
with
these
here
,
who
had
but
little
to
plead
for
him
.
3.
When
Satan
cannot
prevaile
by
violence
,
he
may
sometime
essay
to
weary
Christ
and
his
followers
out
,
by
burying
all
debates
and
contraversies
,
that
in
processe
of
time
,
truth
may
weare
out
and
be
buried
;
for
,
(
as
was
hinted
in
the
Exposition
)
so
may
it
be
taken
here
also
;
They
would
have
none
to
speak
at
all
concerning
him
on
any
side
,
that
so
thoughts
of
him
may
weare
out
in
time
,
he
having
been
so
long
absent
.
However
it
be
,
yet
this
is
a
course
that
oft-times
prevaileth
much
,
(
though
men
never
gain
their
point
by
it
)
and
it
should
warn
us
to
look
on
being
let
alone
many
time
,
as
a
trial
.
Verse
14.
Now
about
the
midst
of
the
feast
,
Jesus
went
up
into
the
Temple
,
and
taught
.
Followeth
the
second
thing
which
occurred
at
this
feast
,
containing
Christs
preaching
in
the
mid-dayes
of
the
feast
,
with
the
consequents
that
followed
thereupon
,
to
ver.
37.
In
this
ver.
is
recorded
that
Christ
went
publickly
into
the
Temple
and
taught
,
whereby
he
supplyed
the
defect
of
the
dumb
and
corrupt
Priests
,
who
at
such
solemnities
were
bound
to
teach
the
people
out
of
the
law
.
Whence
learn
,
1.
Christs
not
appearing
till
the
midst
of
the
feast
,
sheweth
,
that
albeit
he
subjected
himselfe
to
fulfil
all
righteousnesse
,
yet
his
great
errand
was
not
the
feast
,
but
the
gaining
of
souls
at
it
.
And
it
teacheth
,
that
the
gaining
of
souls
to
Christ
is
the
great
work
and
end
,
to
which
the
use
of
all
Ordinances
should
be
directed
.
2.
While
they
are
about
sacrifices
in
the
Temple
;
Christ
goeth
up
and
teacheth
there
;
no
doubt
,
(
as
appeareth
from
the
following
Sermon
,
ver.
37.
)
inviting
them
to
himselfe
,
as
the
substance
of
all
these
shadows
;
And
it
teacheth
,
that
when
people
are
taken
up
with
the
practice
of
external
Ordinances
,
they
have
much
need
of
Christs
teaching
,
that
they
rest
not
on
these
,
but
presse
after
the
marrow
and
substance
of
them
.
This
was
the
great
sinne
of
that
time
,
that
they
rested
on
these
rites
,
and
had
few
or
none
to
bid
them
go
forward
.
And
albeit
the
true
Religion
be
a
living
way
,
wherein
men
may
still
continue
fresh
and
lively
,
even
to
old
age
,
Psal.
92.13
,
14.
Yet
formality
is
a
very
frequent
disease
,
and
they
who
labour
hard
till
they
attain
to
somewhat
,
may
be
ready
to
sit
down
,
when
they
have
attained
it
.
3.
In
that
Christ
,
who
before
lurked
and
kept
himselfe
secret
,
doth
now
appeare
openly
in
the
Temple
;
It
teacheth
,
that
whatever
caution
Christs
servants
should
use
,
yet
when
their
calling
presseth
them
,
they
should
without
fear
,
cast
themselves
,
if
it
were
in
the
midst
of
bodily
dangers
;
as
their
Master
did
before
them
.
4.
Albeit
John
record
many
Sermons
,
which
the
rest
omit
;
yet
he
doth
not
expresse
what
Christ
preached
at
this
time
;
only
it
appeares
from
the
following
ver.
that
his
doctrine
was
admirable
.
This
the
Lord
hath
,
in
deep
wisdom
,
ordered
,
to
teach
,
That
as
we
are
bound
to
know
what
Christ
revealeth
,
so
we
should
be
sober
,
and
set
bounds
to
our
curiositie
,
when
he
is
pleased
to
keep
up
any
thing
:
And
as
Christ
hath
revealed
all
that
is
necessary
for
salvation
;
so
by
his
wrapping
up
some
things
in
silence
,
he
would
sharpen
our
appetite
,
and
encrease
our
desire
after
that
day
,
wherein
we
shall
know
as
we
are
known
.
Verse
15.
And
the
Jewes
marvelled
,
saying
,
How
knoweth
this
man
letters
,
having
never
learned
?
Followeth
,
to
ver.
37.
the
effects
of
this
publike
appearing
of
Christ
,
which
may
be
taken
up
in
this
order
.
1.
There
is
a
conference
with
the
Jewes
who
marvelled
at
his
doctrine
,
ver.
15.
Wherein
,
he
vindicates
his
doctrine
,
ver.
16
,
17
,
18.
and
the
miracle
he
had
wrought
before
;
in
which
debates
,
the
multitude
have
some
hand
,
ver.
19.
—
24.
2.
They
of
Jerusalem
barking
against
him
,
ver.
25
,
26
,
27.
he
returnes
them
an
answer
,
ver.
28
,
29.
which
hath
some
effects
,
ver.
30
,
31.
3.
The
Rulers
sending
to
take
him
,
ver.
32.
he
preacheth
yet
more
,
ver.
33
,
34.
and
is
carped
at
by
the
hearers
,
ver.
35
,
36.
In
this
ver.
it
is
recorded
,
that
they
hearing
Christ
preach
so
well
,
and
learnedly
,
though
he
was
never
brought
up
at
their
publick
schooles
,
do
marvel
at
it
,
in
stead
of
seeing
God
in
it
.
This
is
ascribed
to
the
Jewes
,
which
may
be
either
understood
generally
,
of
the
multitude
there
conveened
,
who
were
of
that
Nation
;
or
,
it
may
be
,
his
malicious
enemies
did
begin
this
debate
and
conference
,
though
afterward
the
multitude
,
who
knew
not
their
plots
,
ver
20.
do
interpose
in
it
;
And
it
is
not
unlike
,
that
by
this
wondering
,
they
would
bring
Christ
in
suspition
,
as
not
having
his
skill
by
good
means
,
seeing
he
was
no
scholar
.
Doctrine
,
1.
Christs
knowledge
and
insight
in
the
things
of
God
,
is
admirable
,
even
his
enemies
being
Judges
;
for
,
the
Jewes
marvelled
,
&c.
they
admired
both
the
measure
of
his
knowledge
,
and
the
way
of
attaining
it
,
without
means
.
Though
this
being
extraordinary
in
him
,
is
not
to
be
drawen
into
ordinary
imitation
.
2.
Whatever
be
the
seeming
great
effects
of
Christs
doctrine
among
a
people
,
yet
so
long
as
they
want
faith
,
it
will
be
all
to
no
purpose
;
for
,
albeit
it
was
much
that
they
should
marvel
,
yet
since
they
beleeved
not
,
it
was
,
in
the
best
of
them
,
nothing
else
but
stupidity
.
The
least
degree
of
saving
faith
is
beyond
all
admiration
,
without
it
.
3.
The
corrupt
heart
of
man
is
ready
to
retort
,
even
the
most
undeniable
and
convincing
arguments
pleading
for
Christ
,
and
to
make
use
of
them
to
their
own
hardning
;
for
,
albeit
Christs
knowing
of
letters
,
having
never
learned
,
was
an
undeniable
evidence
that
he
was
taught
of
God
,
and
filled
with
the
Spirit
;
according
to
the
prophecie
,
Is.
11.2
,
3.
yet
they
use
it
as
a
ground
of
exception
.
4.
Such
is
the
perversitie
of
corrupt
men
by
nature
,
in
opposing
of
Christ
,
that
nothing
can
be
done
or
said
,
but
they
will
bend
their
wits
to
cavil
at
it
;
for
,
if
Christ
had
preached
but
in
an
ordinary
way
,
they
would
have
thought
nothing
of
him
:
And
if
he
preach
to
admiration
,
then
they
will
strive
to
render
that
suspitious
.
Verse
16.
Jesus
answered
them
,
My
doctrine
is
not
mine
,
but
his
that
sent
me
.
Followeth
Christs
reply
,
wherein
he
vindicates
his
doctrine
,
and
then
justifieth
his
old
practice
;
And
first
,
he
declareth
that
he
had
not
his
doctrine
from
Satan
,
nor
by
any
humane
art
or
industry
,
but
from
his
father
whose
Ambassadour
he
was
,
and
that
he
spake
not
his
own
minde
only
,
but
the
Fathers
.
While
he
saith
,
it
is
not
his
,
but
the
Fathers
;
the
meaning
is
not
to
seclude
him
simply
,
but
to
shew
that
he
devised
it
not
of
himselfe
as
man
,
(
as
they
conceived
only
of
him
)
and
without
the
Father
;
But
as
he
was
God
equal
with
the
Father
,
and
so
naturally
knew
all
his
mysteries
,
and
as
man
,
had
knowledge
thereof
,
by
communication
from
his
Godhead
;
So
all
this
was
communicate
to
him
from
the
Father
,
who
sent
him
to
the
world
to
reveal
his
counsel
;
And
this
might
appear
in
his
divine
furniture
without
all
humane
industry
.
Whence
learn
,
1.
As
Christ
fully
knowes
the
Fathers
minde
and
counsel
,
so
he
is
the
faithful
revealer
thereof
;
for
,
his
doctrine
is
the
Fathers
who
sent
him
;
It
is
from
the
Father
,
and
he
publisheth
it
.
2.
It
may
commend
the
doctrine
of
the
Gospel
,
that
not
only
it
is
of
God
,
but
that
he
sent
his
Sonne
into
the
world
,
to
publish
it
;
for
,
so
doth
Christ
commend
his
doctrine
here
.
3.
It
is
the
duty
of
faithful
Ministers
,
not
only
to
wait
for
a
calling
from
God
,
but
to
see
that
they
bring
nothing
forth
,
but
what
they
have
from
God
;
for
,
herein
Christ
is
a
patterne
,
who
was
sent
,
and
whose
doctrine
was
not
his
own
,
but
his
that
sent
him
.
4.
No
doctrine
or
Preacher
,
how
admirable
and
ravishing
soever
,
are
to
be
heard
in
the
Church
,
but
they
who
are
sent
and
bring
their
message
from
God
;
Therefore
,
albeit
they
marvelled
at
him
,
ver.
15.
yet
he
thinks
not
that
enough
,
unlesse
they
be
perswaded
that
he
and
his
doctrine
are
of
God
.
5.
It
is
the
duty
of
faithful
Ministers
,
to
lead
people
from
themselves
to
God
,
and
to
ascribe
what
is
excellent
in
them
,
to
him
that
he
alone
may
have
the
glory
;
Therefore
,
Christ
when
he
is
marvelled
at
,
draweth
their
eyes
to
God
who
sent
and
furnished
him
.
Verse
17.
If
any
man
will
do
his
will
,
he
shall
know
of
the
doctrine
whether
it
be
of
God
,
or
whether
I
speak
of
my selfe
.
18.
He
that
speaketh
of
himselfe
,
seeketh
his
own
glory
:
but
he
that
seeketh
his
glory
that
sent
him
,
the
same
is
true
,
and
no
unrighteousnesse
is
in
him
.
Next
,
because
they
would
not
readily
credite
him
,
in
asserting
his
doctrine
to
be
of
God
;
Therefore
he
subjoines
two
Rules
and
helps
whereby
they
might
be
enabled
to
try
doctrine
and
Teachers
.
The
first
whereof
is
required
in
the
person
who
would
trie
doctrine
,
ver.
17.
To
wit
,
that
he
be
a
pious
man
,
and
one
who
according
to
light
received
,
walks
in
Gods
wayes
.
Such
a
one
hath
the
promise
that
he
shall
be
made
able
to
discerne
whether
his
doctrine
be
divine
,
or
devised
by
himselfe
.
The
second
Rule
and
help
in
trial
,
ver.
18.
relates
to
the
person
and
doctrine
to
be
tried
;
wherein
he
asserts
,
that
a
man
who
runs
unsent
,
and
preacheth
his
own
inventions
,
doth
in
his
carriage
,
and
by
his
doctrine
,
but
seek
to
exalt
himselfe
;
whereas
he
,
who
being
sent
of
God
,
makes
it
his
scope
in
his
carriage
to
exalt
God
only
,
and
the
nature
of
his
doctrine
tends
to
that
,
doth
prove
that
he
is
a
preacher
of
truth
,
and
that
there
is
no
unrighteousnesse
nor
fraud
in
his
doctrine
.
For
unde●standing
of
this
,
we
are
to
consider
,
That
Christ
in
giving
these
rules
of
trial
,
doth
not
seclude
other
rules
and
proofes
of
the
truth
of
his
doctrine
already
given
,
Chap.
5.
and
particularly
,
that
of
Scripture
;
For
Christ
in
Scripture
makes
it
elsewhere
clear
,
that
good
men
,
in
some
cases
,
may
be
misled
with
errour
,
and
unrenewed
men
may
know
and
embrace
truth
,
though
not
savingly
;
And
on
the
other
hand
,
erroneous
Teachers
and
doctrines
may
pretend
to
be
much
for
God
,
and
may
cry
out
on
truth
,
as
denying
to
God
his
glory
;
But
Christs
meaning
is
,
to
shew
,
That
his
doctrine
being
undeniably
true
,
and
according
to
Scripture
,
it
was
odious
in
them
to
contradict
it
by
wicked
rebellion
,
and
to
evidence
by
their
opposition
,
that
they
were
not
tender
walkers
.
And
that
this
is
so
much
the
more
hainous
,
that
they
saw
his
whole
carriage
,
and
the
nature
and
scope
of
his
doctrine
,
tend
on●y
to
glorifie
his
Father
,
and
not
to
advance
his
own
private
glory
.
Doctrine
,
1.
It
is
the
duty
of
the
Lords
people
,
not
to
receive
Doctrine
or
Teachers
upon
trust
,
but
to
try
and
discerne
,
who
are
sent
of
God
,
and
who
not
,
and
who
speaks
true
or
false
doctrine
;
for
,
it
is
here
imported
,
that
they
should
know
who
are
sent
,
and
whether
their
doctrine
be
of
God
,
or
of
themselves
.
2.
Every
man
is
not
a
fit
discerner
of
Christs
doctrine
,
but
many
through
their
own
default
,
are
left
destitute
of
such
a
mercy
;
for
,
so
doth
the
requiring
of
qualifications
,
in
these
who
trie
,
impo●t
.
3.
Such
as
truely
fear
God
,
and
make
conscience
of
known
truth
in
their
conversation
,
have
his
promise
for
ability
and
discerning
,
to
try
doctrine
;
for
,
so
doth
the
promise
expressely
hold
out
,
if
any
man
will
do
his
will
,
he
shall
know
of
the
doctrine
,
whether
it
be
of
God
,
&c.
Which
we
may
branch
out
in
these
.
1.
Such
have
indeed
the
promise
of
discerning
,
whereas
ungodlinesse
and
loose
practices
provokes
God
to
withold
discerning
light
.
2.
Albeit
the
Godly
may
,
and
many
times
do
erre
,
and
are
misled
;
yet
ordinarily
,
that
is
but
the
fruit
of
some
former
defection
in
practice
.
3.
M●ns
fleshly
humours
and
passions
,
in
debating
and
s●eking
out
of
truth
,
while
yet
their
practice
is
not
subjected
to
the
rule
,
is
not
the
right
way
to
come
speed
.
4.
Such
as
have
no
use
for
truth
nor
end
in
searching
it
out
,
but
only
to
informe
their
judgement
,
or
satisfie
their
curiosity
,
may
readily
get
leave
to
go
wrong
.
5.
Such
as
make
conscience
of
known
light
in
their
practice
are
in
Gods
way
for
attaining
further
light
in
dubious
contraversies
.
6.
Such
as
come
to
hear
,
with
a
purpose
to
examine
doctrine
by
carnal
reason
,
and
to
like
or
dislike
of
it
,
according
as
it
shall
relish
or
be
displeasing
to
their
lusts
,
will
readily
reject
sound
doctrine
;
But
he
that
cometh
with
a
subjected
minde
,
and
fixed
resolution
to
receive
and
obey
,
what
shall
be
found
to
be
the
will
of
God
,
shall
get
a
discerning
Spirit
,
unlesse
God
have
him
to
humble
for
some
former
guilt
,
of
which
he
hath
not
yet
repented
.
Doctrine
,
4.
The
great
scope
of
Preachers
,
and
of
their
doctrine
,
should
be
,
to
deny
and
abase
themselves
,
and
to
exalt
and
seek
Gods
honour
;
for
,
so
doth
Christ
teach
,
ver.
18.
that
a
teacher
should
seek
his
glory
that
sent
him
:
and
so
himselfe
did
in
carriage
and
doctrine
.
5.
Such
as
do
run
unsent
,
and
do
broach
their
own
inventions
and
errours
,
they
certainly
affect
the
praise
of
men
,
and
hunt
after
vain-glory
,
let
them
pretend
to
what
modesty
and
humilitie
they
will
;
for
,
he
that
speaketh
of
himselfe
,
seeketh
his
own
glory
,
the
scope
of
his
carriage
tendeth
to
that
.
And
albeit
selfe-seekers
may
be
for
the
truth
,
and
may
make
use
of
it
,
for
their
own
ends
;
yet
they
are
fitted
to
go
wrong
,
if
they
have
a
tentation
,
and
they
will
go
wrong
,
before
they
be
not
respected
;
Yea
,
and
God
is
provoked
to
give
them
up
to
go
wrong
.
6.
As
true
doctrine
doth
tend
to
set
forth
Gods
glory
,
and
to
exalt
him
;
So
corrupt
doctrine
,
devised
by
men
,
doth
not
aime
at
Gods
glory
indeed
,
whatever
it
seem
to
do
:
for
,
in
this
respect
also
,
he
that
spaketh
of
himselfe
,
seeketh
his
own
glory
;
the
nature
of
his
doctrine
riseth
no
higher
then
his
own
or
another
creatures
glory
;
whereas
he
that
is
true
,
or
sound
in
doctrine
,
seeketh
his
glory
that
sent
him
.
That
this
may
appeare
,
consider
.
1.
Many
corrupt
and
erroneous
doctrines
do
eminently
exalt
the
creature
,
in
its
merit
,
free-will
,
liberty
to
dispose
of
its
actions
,
&c.
to
the
manifest
depriving
of
God
of
the
glory
of
grace
,
dominion
,
and
soveraignty
,
to
the
abasing
of
Christ
,
and
his
sufferings
,
the
denial
of
providence
,
&c.
2.
Many
opinions
and
practices
in
Religion
,
though
they
pretend
to
,
and
seem
to
speak
much
selfe
denial
,
in
these
who
professe
and
practice
them
;
yet
they
never
ascend
to
give
glory
to
God
,
but
to
exalt
another
creature
in
his
roome
;
Such
as
that
voluntary
humility
,
in
worshipping
of
Angels
,
Col.
2.18
.
3.
Though
some
erroneous
opinions
get
place
in
the
world
,
and
are
cried
up
as
exalting
God
and
Christ
;
Yet
he
will
have
no
such
honour
,
and
it
is
but
a
real
dishonouring
of
him
,
to
think
that
he
needs
a
lie
to
set
out
his
glory
,
and
to
maintain
errour
under
a
pretext
that
otherwise
he
will
want
his
glory
;
See
Joh.
13.7
,
8
,
9.
4.
As
no
erroneous
opinion
doth
tend
to
Gods
glory
,
so
no
erroneous
person
doth
really
minde
it
in
maintaining
that
errour
,
but
would
exalt
himselfe
under
a
pretext
of
humility
,
and
seeks
to
be
accounted
and
reputed
of
as
somewhat
,
because
of
his
new
opinions
.
Doctrine
,
7.
To
preach
sound
doctrine
,
is
great
faithfulnesse
to
God
,
and
to
the
souls
of
people
,
who
are
taught
;
whereas
the
unsound
Teacher
commits
the
greatest
,
and
most
cruel
,
of
frauds
,
as
being
false
to
God
,
and
to
the
souls
of
people
,
Therefore
it
is
said
of
the
Teacher
of
sound
doctrine
,
the
same
is
true
,
and
no
unrighteousnesse
is
in
him
;
Not
that
they
are
perfect
,
(
though
Christ
was
so
,
being
truth
and
righteousnesse
it selfe
)
but
that
being
true
,
he
deales
righteously
,
in
not
having
any
fraud
in
his
doctrine
.
Verse
19.
Did
not
Moses
give
you
the
Law
,
and
yet
none
of
you
keepeth
the
Law
?
Why
go
ye
about
to
kill
me
?
Christ
having
vindicate
his
doctrine
,
proceeds
now
to
vindicate
his
practice
,
in
healing
the
impotent
man
,
Chap.
5.
which
had
so
long
stuck
in
their
mindes
as
an
odious
practice
.
This
he
doth
upon
two
grounds
,
whereof
the
first
(
in
this
ver.
)
is
by
way
of
retortion
upon
themselves
,
that
they
should
seek
to
slay
him
for
a
supposed
breach
of
the
Law
,
when
yet
none
of
themselves
,
to
whom
the
Law
was
given
by
Moses
did
keep
it
.
For
clearing
this
reason
,
1.
We
must
remember
,
that
Christ
hath
already
justified
this
deed
(
Chap.
5.
)
upon
convincing
grounds
,
and
therefore
now
he
useth
only
such
defences
as
might
pinch
them
a
little
nearer
.
2.
As
this
comparison
of
his
deed
with
their
transgressions
,
doth
no
wayes
argue
that
he
was
guilty
,
as
they
were
;
So
neither
is
it
Christs
scope
to
teach
men
,
to
think
their
own
faults
the
lesse
,
that
others
are
guilty
also
.
3.
Nor
is
it
Christs
scope
,
that
men
should
repine
because
they
are
reproved
by
others
that
are
guilty
;
nor
yet
that
mens
own
guilt
should
altogether
close
their
mouths
from
reproving
of
others
;
for
neither
was
he
guilty
,
nor
is
he
teaching
men
how
to
defend
themselves
in
ill
courses
.
But
Christ
is
reasoning
here
,
not
so
much
to
the
matter
,
as
to
the
persons
of
these
that
persecuted
him
;
and
sheweth
,
that
they
were
not
meet
challengers
of
him
,
who
were
so
grosse
violators
of
the
Law
in
their
own
practice
;
and
that
,
however
they
pretended
great
zeal
to
the
Sabbath
in
persecuting
him
;
yet
,
their
own
carriage
testified
how
little
they
respected
the
Law
,
being
guilty
of
horrid
transgressions
,
and
many
of
them
making
the
Law
void
by
their
traditions
.
Doctrine
.
1.
Faithful
Ministers
ought
not
onely
to
be
able
to
hold
forth
sound
doctrine
,
and
to
give
a
reason
of
it
,
but
also
to
stop
their
mouths
who
,
by
unjust
aspertions
cast
upon
their
persons
,
labour
to
frustrate
and
make
void
their
ministry
;
Therefore
Christ
having
defended
his
doctrine
,
doth
now
vindicate
his
practice
.
2.
As
Christ
knoweth
the
secret
intentions
of
his
enemies
;
so
he
is
alwayes
ready
to
remove
all
scruples
against
him
,
and
to
clear
that
he
is
unjustly
hated
and
persecuted
;
for
,
he
knew
their
present
intentions
(
of
which
verse
25.
)
though
the
people
were
ignorant
of
it
,
verse
20.
and
puts
them
to
it
,
why
go
ye
about
to
kill
me
.
3.
As
the
Law
of
God
doth
oblige
men
to
obedience
,
by
reason
of
his
authority
who
enjoyneth
it
;
So
it
addes
to
the
obligation
,
when
a
people
consider
how
eminently
God
hath
been
seen
in
enjoyning
of
it
,
and
what
priviledges
they
enjoy
by
having
of
it
;
Therefore
,
when
he
is
about
to
urge
their
obligation
to
obedience
from
the
Law
,
he
presseth
them
to
consider
,
Did
not
Moses
(
whom
not
onely
ye
honour
,
but
who
was
trench-man
,
and
conversed
familiarly
with
God
,
when
he
appeared
in
glory
upon
the
mount
)
give
you
the
Law
?
and
not
to
other
Nations
,
Psal.
147.19
.
He
speaks
to
them
who
were
successors
to
these
who
received
it
,
as
if
they
had
been
then
present
.
4.
Albeit
the
Law
hold
forth
,
and
oblige
men
to
duty
,
yet
not
only
are
there
some
who
grosly
transgresse
against
it
,
but
there
are
none
who
can
make
it
appear
that
they
keep
it
perfectly
;
for
,
saith
he
,
yet
none
of
you
keepeth
the
Law
,
and
not
some
onely
.
And
albeit
there
were
many
better
then
they
,
who
sincerely
endeavoured
to
observe
it
,
yet
even
these
did
not
attain
to
perfection
.
5.
Albeit
men
may
,
and
should
,
in
their
stations
,
reprove
and
censure
others
who
are
guilty
,
even
though
themselves
be
compassed
with
infitmities
and
failings
,
yet
not
onely
it
is
sad
when
grosse
transgressours
of
the
Law
have
power
in
their
hands
,
which
they
employ
against
the
innocent
,
as
if
they
were
guilty
,
(
as
here
they
did
with
Christ
.
)
But
it
concernes
every
one
who
hath
a
calling
to
reprove
and
censure
.
1.
To
labour
,
so
farre
as
may
be
,
to
be
blamelesse
themselves
,
otherwise
they
do
undergo
much
shame
,
and
do
frustrate
the
end
of
their
dealing
with
others
,
Matth.
23.4
.
2.
To
be
more
taken
up
with
their
own
failings
,
then
with
the
failings
of
others
,
Mat.
7.3
,
4
,
5.
And
,
upon
this
,
3.
To
deal
compassionately
with
others
in
their
failings
,
as
being
conscious
to
themselves
of
their
own
infirmities
.
All
this
is
imported
in
Christs
challenge
of
them
(
as
it
is
before
explained
(
that
they
should
deal
so
violently
with
him
for
a
supposed
breach
of
the
Law
,
when
yet
they
were
little
affected
with
their
own
reall
miscarriages
,
Doctrine
6.
The
Lord
reckons
it
to
be
but
hypocrisie
and
fury
,
when
men
pretend
zeal
for
God
against
others
,
and
in
some
matters
and
failings
;
and
yet
do
allow
themselves
in
as
bad
or
worse
courses
,
for
,
so
much
also
doth
Christs
reasoning
import
,
that
however
they
pretended
it
was
zeal
for
the
Law
and
Sabbath
made
them
so
hot
in
pursuing
him
;
yet
if
it
had
been
so
,
they
would
have
made
more
conscience
of
it
in
their
own
practice
,
And
indeed
,
many
may
pretend
the
honour
of
God
in
somewhat
they
do
,
who
,
when
their
other
works
are
seen
,
do
give
their
profession
the
lie
.
Verse
20.
The
people
answered
and
said
,
Thou
hast
a
devil
,
who
goeth
about
to
kill
thee
?
Christ
is
interrupted
in
his
Apology
by
the
multitude
,
who
being
ignorant
of
the
Rulers
plots
(
which
others
knew
better
,
verse
25.
)
and
seeing
him
get
liberty
to
preach
,
and
none
molesting
him
,
they
cry
out
that
he
was
madde
and
possessed
,
that
should
apprehend
any
such
thing
.
Whence
learn
,
1.
Albeit
persecutors
have
many
on
their
side
,
to
be
enemies
to
Christ
;
yet
they
are
but
few
of
them
who
are
made
privy
to
their
plots
and
cruel
projects
;
As
here
we
see
the
people
,
or
multitude
,
ignorant
of
all
this
,
who
goeth
about
to
kill
thee
?
Many
who
are
on
persecutors
side
,
are
to
be
pitied
,
and
not
to
be
suspected
as
accessory
to
all
the
machinations
of
their
leaders
.
2.
It
is
great
want
of
charity
,
when
men
do
not
onely
taxe
a
particular
fact
,
which
they
suppose
to
be
wrong
;
but
do
also
reflect
upon
the
person
who
doth
it
,
and
passe
hard
censures
upon
the
principles
from
which
it
floweth
,
for
,
albeit
his
apprehension
had
been
false
(
as
it
was
not
,
and
men
are
bound
to
trust
Christs
verdict
rather
then
their
own
sense
and
reason
)
yet
it
was
hard
measure
because
of
this
to
assert
,
thou
hast
a
devil
.
This
was
a
very
frequent
designation
among
them
of
one
that
was
distracted
,
and
er●ed
dangerously
;
for
,
whereas
they
could
acknowledge
Gods
fatherly
hand
in
moderate
chastisements
,
they
looked
upon
gro●er
distempers
,
as
an
evidence
that
a
man
was
delivered
over
to
the
Executioners
hand
.
Which
however
it
be
not
still
true
,
and
is
very
sad
when
it
is
true
;
Yet
a
Saint
may
be
exercised
with
a
messenger
of
Satan
,
2
Cor.
12.7
.
and
yet
be
in
his
Fathers
hand
still
.
Onely
it
is
to
be
marked
,
that
they
are
affected
with
what
they
think
to
be
a
visible
possession
,
who
yet
were
little
troubled
with
a
spiritual
possession
,
under
which
many
of
them
were
kept
in
bondage
.
3.
It
is
the
lot
of
Chist
and
his
followers
,
to
lie
buried
under
the
most
horrid
of
calumnies
,
even
to
be
looked
on
as
acted
,
guided
and
directed
by
an
evil
spirit
;
And
Christ
himself
submitted
to
this
,
that
he
might
sanctifie
such
a
lot
to
his
followers
;
as
here
we
see
,
and
frequently
elsewhere
in
the
Evangelists
Verse
21.
Jesus
answered
,
and
said
unto
them
,
I
have
done
one
work
,
and
ye
all
marvel
.
22.
Moses
therefore
gave
unto
you
Circumcision
,
(
not
because
it
is
of
Moses
,
but
of
the
Fathers
)
and
ye
on
the
Sabbath
day
circumcise
a
man
.
23.
If
a
man
on
the
Sabbath
day
receive
circumcision
,
that
the
Law
of
Moses
should
not
be
broken
,
are
ye
angry
at
me
,
because
I
have
made
a
man
every
whit
whole
on
the
Sabbath
day
?
Christ
passeth
over
this
calumny
without
a
reply
,
and
goeth
on
with
his
discourse
;
Wherein
he
cleareth
the
multitude
,
what
the
quarrel
was
the
Jewes
had
against
him
,
and
subjoyneth
a
second
reason
for
vindication
thereof
,
taken
from
a
parallel
act
approven
by
themselves
,
The
summe
is
,
That
however
they
marvelled
at
his
deed
,
yet
they
had
like
practices
among
themselves
justified
by
the
Law
.
For
Moses
did
give
them
a
Law
,
received
from
the
fathers
,
that
Circumcision
should
be
administred
on
the
eighth
day
,
and
they
did
circumcise
on
the
Sabbath
day
,
if
it
fell
to
be
the
eighth
,
without
any
scruple
or
violation
of
the
Law
;
yea
,
in
obedience
to
the
Law
.
And
therefore
they
had
no
cause
to
be
angry
at
him
because
he
had
healed
a
man
both
in
soul
and
body
on
the
Sabbath
,
The
parallel
here
is
not
so
much
betwixt
the
person
of
Christ
and
Moses
,
as
betwixt
the
Ordinance
enjoyned
by
Moses
,
and
practised
by
them
,
and
Christs
deed
.
For
clearing
whereof
,
Consider
,
1.
The
equality
,
or
parallel
,
consists
in
this
,
that
,
as
Circumcision
was
a
work
of
piety
,
as
being
a
Sacrament
and
Seal
of
the
Covenant
;
So
also
it
was
a
work
of
necessity
,
in
respect
of
the
precept
,
that
the
Law
of
Moses
might
not
be
broken
.
And
on
the
same
grounds
was
Christs
work
to
be
justified
,
being
a
work
of
piety
,
to
heal
a
mans
soul
,
and
a
work
of
charity
and
necessity
,
to
help
a
man
who
had
been
so
long
in
distresse
.
We
need
not
to
insist
to
enquire
,
why
the
Lord
would
have
Circumcision
precisely
on
the
eighth
day
;
whether
,
because
he
would
have
the
seventh
day
(
which
Physicians
account
a
critical
day
)
over
,
before
this
painful
Sacrament
were
administred
,
but
would
have
it
delayed
no
longer
;
or
,
upon
some
other
typical
reason
.
It
sufficeth
us
,
that
Gods
will
is
a
sufficient
reason
for
his
command
.
2.
There
may
also
some
disparity
be
found
betwixt
these
two
,
which
pleads
yet
more
strongly
for
Christs
practice
,
As
,
1.
In
administring
of
Circumcision
,
there
was
more
pains
and
labour
on
the
Sabbath
,
then
in
what
he
did
,
having
with
a
word
made
the
man
whole
.
2.
Circumcision
,
though
an
Ordinance
of
God
,
yet
was
painful
,
and
for
awhile
hurtful
to
the
body
;
He
,
on
the
contrary
,
healed
him
who
had
been
long
pained
.
3.
Albeit
Circumcision
was
a
work
of
piety
,
because
it
was
a
Seal
of
the
righteousnesse
which
is
by
saith
;
yet
many
who
received
it
,
did
not
get
their
hearts
circumcised
;
And
therefore
his
deed
was
much
more
a
work
of
piety
,
having
not
onely
healed
the
mans
body
,
but
his
soul
also
;
for
,
so
the
parallel
runs
,
and
so
these
words
are
to
be
understood
.
I
have
made
a
man
every
whit
whole
,
or
,
the
whole
man
whole
,
and
so
appears
in
part
from
his
adhering
to
Christs
directions
,
when
they
are
quarreled
,
chap.
5.10
,
11.
Doctrine
1.
Christs
followers
ought
to
be
deaf
men
to
reproaches
,
and
to
carry
themselves
modestly
,
when
they
meet
with
personal
injuries
and
affronts
;
As
here
Christ
by
his
practice
doth
teach
,
who
never
so
much
as
owned
their
bitter
reflection
,
verse
20.
2.
Men
who
are
most
wicked
and
lewd
,
may
yet
so
far
delude
themselves
,
or
seek
to
deceive
others
,
as
they
cannot
look
upon
some
supposed
ills
but
with
wonder
and
astonishment
;
for
,
these
vile
men
did
all
marvel
at
this
work
of
Christ
,
pretending
to
detest
it
as
an
horrid
prophanation
,
When
yet
they
were
nothing
affected
with
their
own
grosse
abuses
and
violation
of
the
Law
.
3.
It
is
great
injustice
,
and
want
of
charity
,
to
stumble
at
one
failing
of
a
man
(
suppose
it
be
real
)
who
makes
not
an
habit
of
it
,
but
otherwise
is
blamelesse
;
Therefore
,
saith
he
,
I
have
done
one
work
,
and
ye
all
marvel
,
wherein
he
not
onely
opposeth
his
own
work
to
their
frequent
circumcising
on
the
Sabbath
,
but
sheweth
that
it
was
a
great
testimony
of
his
innocency
,
that
they
could
object
but
that
one
work
to
him
,
and
that
it
was
great
injustice
to
taxe
him
so
hardly
(
though
it
had
not
been
right
,
)
seeing
he
had
no
custome
of
such
transgressions
.
4.
The
Lord
,
in
his
deep
wisdome
,
hath
so
contrived
his
Law
,
that
albeit
divers
precepts
concurring
at
one
time
,
may
seeme
to
crosse
one
another
;
yet
no
man
that
is
not
under
the
power
of
an
erring
conscience
,
(
who
,
whatever
way
he
turn
him
,
doth
either
sinne
materially
against
the
Law
,
or
interpretatively
against
God
,
in
going
over
the
light
of
his
conscience
:
)
will
ever
want
a
lawful
out-gate
,
but
may
follow
one
command
without
violation
of
another
:
for
,
so
doth
Christs
arguing
teach
;
His
instance
of
Circumcision
without
prophanation
of
the
Sabbath
,
and
his
arguing
from
thence
to
justifie
his
own
practice
,
sheweth
,
that
these
particular
instances
are
grounded
on
a
general
rule
,
That
in
the
concurrence
of
many
seeming
contrary
precepts
,
it
is
the
will
of
God
,
that
one
of
them
should
give
place
to
the
other
for
that
time
,
and
that
without
sinne
in
him
who
doth
so
,
Which
may
be
branched
out
thus
,
1.
A
general
command
gives
way
to
a
special
precept
,
when
both
cannot
be
observed
at
one
time
;
As
here
,
the
general
command
of
sanctifying
the
Sabbath
,
gives
place
to
the
command
of
Circumcision
on
the
eighth
day
,
when
that
day
fell
to
be
the
Sabbath
.
2.
The
moral
duties
of
the
first
Table
take
place
of
duties
of
the
second
Table
,
when
they
come
in
competition
;
Though
a
man
be
bound
to
provide
for
his
family
,
to
love
his
friends
,
wife
,
and
children
;
yet
all
these
must
give
place
to
his
love
to
God
and
his
truth
,
and
he
must
forsake
all
these
,
yea
,
and
(
in
some
respect
)
hate
them
,
when
they
would
hinder
him
in
his
duty
to
God
.
3.
Ceremonial
duties
and
external
performances
of
the
first
Table
,
do
give
place
to
moral
duties
of
the
second
Table
;
And
therefore
Christ
frequently
justifieth
his
own
and
his
disciples
practices
on
the
Sabbath
,
by
shewing
that
God
required
mercy
,
and
not
sacrifice
.
Doctrino
5.
Albeit
it
be
the
will
of
God
,
that
his
people
do
sanctifie
the
Sabbath
,
by
ceasing
from
their
ordinary
imployments
,
yet
several
works
may
be
done
thereupon
,
without
violation
thereof
;
for
,
Christs
instancing
of
Circumcision
on
the
Sabbath
,
without
breaking
of
the
Law
of
Moses
,
and
of
his
own
fact
,
sheweth
,
that
these
instances
are
grounded
on
this
general
rule
,
That
the
doing
of
every
work
upon
the
Sabbath
,
is
not
a
violation
thereof
.
And
particularly
,
1.
Works
of
piety
are
the
very
sanctifying
of
the
Sabbath
;
as
here
,
to
administrate
a
Sacrament
,
and
do
good
to
a
mans
soul
,
and
the
Priests
were
blamelesse
in
killing
and
washing
sacrifices
on
that
day
,
Matth.
12.5
.
And
we
under
the
Gospel
,
should
go
about
our
work
with
more
delight
on
that
day
,
in
regard
it
is
more
spiritual
and
easie
,
then
formerly
.
2.
Some
works
,
albeit
they
be
not
works
of
piety
,
yet
are
lawful
,
in
so
far
us
they
are
necessary
means
of
,
and
have
a
tendency
unto
works
of
piety
:
So
were
they
allowed
a
Sabbath
dayes
journey
to
go
to
their
solemne
meetings
and
worship
,
and
the
pains
that
men
take
in
needful
apparelling
and
refreshing
of
their
bodies
,
and
going
to
the
publike
places
of
worship
are
no
violation
of
the
Sabbath
,
if
they
be
done
with
a
Sabbath
dayes
heart
.
3.
Works
of
mercy
and
charity
are
also
lawful
on
the
Sabbath
;
as
here
,
it
was
lawful
to
relieve
a
miserable
man
,
so
also
Luke
14.5
.
providing
they
be
such
works
indeed
,
not
onely
in
the
intention
of
the
worker
,
but
such
as
in
their
own
nature
are
necessarily
required
for
performance
of
mercie
and
charity
.
4.
Works
of
necessity
may
lawfully
be
done
on
the
Sabbath
,
though
they
were
servile
employments
;
as
here
Circumcision
was
,
in
respect
of
the
command
,
and
his
healing
of
the
man
.
See
Luke
13.15
.
Yet
that
we
abuse
not
this
,
and
violate
the
Sabbath
under
a
pretext
of
necessity
,
We
ought
,
1.
To
distinguish
betwixt
a
necessity
that
is
inevitable
,
into
which
providence
casts
us
,
and
a
necessity
that
is
only
contracted
through
our
own
former
negligence
;
The
first
doth
warrand
us
to
work
what
we
are
necessitate
to
do
,
but
the
other
doth
involve
us
in
guilt
,
whatever
may
be
done
upon
it
.
2.
We
are
to
distinguish
betwixt
a
necessity
that
is
onely
imminent
,
or
possible
,
and
feared
that
it
may
come
,
and
a
necessity
that
is
incumbent
and
present
.
The
former
cannot
warrand
a
man
to
work
on
the
Sabbath
,
but
the
latter
doth
.
A
man
must
not
gather
in
his
cornes
upon
the
Sabbath
,
because
he
fears
it
may
raine
the
next
day
,
or
a
stood
may
come
and
carry
it
away
,
but
a
man
may
recover
and
preserve
his
cornes
on
the
Sabbath
from
being
carried
away
with
a
present
inundation
.
3.
We
are
to
distinguish
betwixt
the
ceasing
of
gain
,
by
the
intermission
of
a
lawful
calling
on
the
Sabbath
,
and
an
emergent
damage
,
by
reason
of
some
providential
dispensations
.
The
former
doth
not
warrand
working
on
the
Sabbath
day
,
but
the
latter
doth
.
Albeit
it
be
necessary
that
a
man
improve
his
means
in
a
lawful
calling
,
for
the
maintenance
of
his
family
;
Yet
it
is
not
lawful
for
him
to
continue
his
trade
and
calling
on
the
Sabbath
,
upon
pretence
that
he
will
be
a
loser
by
the
intermission
thereof
.
But
a
man
may
lawfully
recover
his
means
from
fire
,
water
,
or
other
accidents
,
on
that
day
.
Doctrine
6.
Men
who
are
possessed
with
self-love
,
and
with
prejudice
against
others
,
will
readily
count
that
a
fault
in
their
neighbours
,
which
yet
is
no
fault
,
and
will
allow
that
in
themselves
,
which
they
condemne
in
others
;
for
,
so
doth
Christs
reasoning
,
from
their
practice
to
his
deed
,
import
,
that
they
did
these
things
as
approven
service
,
as
they
were
,
and
yet
when
he
did
the
like
,
they
were
angry
at
him
.
And
so
doth
he
elsewhere
plead
from
the
example
of
David
,
and
of
their
Priests
,
Matth.
12.3
,
4
,
5.
7.
Whatever
persecutors
of
Christ
and
his
people
do
pretend
,
yet
the
rising
glory
of
Christ
,
and
of
his
truth
,
is
the
true
cause
of
their
spleene
;
Therefore
,
albeit
they
made
a
noise
about
the
mans
carrying
of
his
bed
on
the
Sabbath
,
Chaper
5.
10.
yet
he
tels
them
the
true
cause
is
,
I
have
made
a
man
every
whit
whole
on
the
Sabbath
day
,
and
●o
am
glorified
.
8.
Christs
pleading
for
this
,
as
a
work
of
piety
,
as
the
parallel
beareth
,
and
hath
been
shewed
in
the
Exposition
,
doth
import
that
Christ
did
heal
this
mans
soul
as
well
as
his
body
.
And
so
it
teacheth
,
1.
As
men
have
soul
diseases
,
as
well
as
bodily
,
whereof
they
should
be
chiefly
sensible
,
and
which
,
till
they
be
cured
,
men
are
never
compleatly
whole
:
So
it
may
be
an
encouragement
to
go
to
Christ
with
outward
troubles
,
that
in
seeking
help
to
these
,
men
may
get
that
,
and
spiritual
mercies
also
;
for
,
so
dealt
he
with
this
poor
man
,
whose
great
care
was
onely
to
be
healed
of
his
long
infirmity
.
2.
It
is
a
very
dangerous
condition
,
to
be
sent
to
Christ
with
outward
trouble
,
and
yet
not
get
some
spiritual
and
saving
benefit
from
him
,
with
their
deliverance
,
before
they
come
away
;
for
,
it
was
Christs
way
when
persons
were
brought
to
him
with
outward
troubles
,
to
cure
their
souls
before
they
came
away
.
It
saith
much
to
the
incurablenesse
of
mens
spiritual
condition
,
when
they
are
afflicted
,
and
make
some
fashion
of
coming
to
Christ
with
it
;
yea
,
and
are
delivered
,
and
yet
continue
unrenewed
.
Doctrine
9.
His
pleading
this
as
a
work
of
charity
and
necessity
,
teacheth
,
That
mercy
and
compassion
in
Christ
will
omit
no
occasion
of
shewing
it self
comfortable
to
the
miserable
,
and
them
that
are
in
necessity
;
for
,
he
will
not
intermit
to
help
them
when
he
seeth
them
,
even
albeit
it
be
the
Sabbath
.
And
this
will
yet
further
appear
,
if
we
consider
that
one
might
object
,
that
there
was
no
such
necessity
,
but
the
man
who
had
endured
that
infirmity
thirty
eight
years
,
might
endure
it
yet
one
day
;
whereas
Circumcision
in
respect
of
the
command
,
could
not
be
omitted
.
But
the
answer
is
easie
,
that
not
only
the
duty
of
charity
requireth
that
the
miserable
be
presently
helped
;
but
,
however
the
man
might
have
endured
it
,
yet
Christs
love
and
pity
laid
on
the
necessity
,
and
could
not
forbear
.
And
albeit
the
man
might
be
hardened
in
his
trouble
,
by
reason
of
long
continuance
;
yet
Christs
pitie
is
as
tender
towards
him
as
if
it
had
been
the
first
day
;
yea
,
so
much
the
more
,
as
he
had
endured
it
so
long
,
albeit
in
deep
wisdome
he
reserved
the
cure
for
his
own
hand
.
This
may
help
to
correct
the
jealous
thoughts
of
Gods
people
,
who
complain
that
they
are
forgotten
under
their
long
continued
trials
.
10.
In
declaring
that
Moses
gave
them
Circumcision
,
Christ
adds
a
correction
,
not
because
it
is
of
Moses
,
but
of
the
Fathers
,
(
as
indeed
it
was
given
to
Abraham
long
before
,
Gen.
17.10
.
)
Whereby
,
1.
He
would
put
them
in
minde
that
there
was
a
covenant
and
promise
made
,
and
seals
annexed
to
it
,
long
before
the
giving
of
the
law
by
Moses
,
that
so
they
might
gather
,
that
the
law
,
which
came
after
,
could
not
make
the
promise
void
,
as
it
is
argued
,
Gal.
3.17
.
2.
Because
they
doated
so
much
upon
Moses
,
ye●
,
and
eyed
him
more
then
God
,
in
the
ordinances
they
receiveed
by
his
Ministry
;
Therefore
Christ
puts
him
in
his
own
roome
,
and
sheweth
,
that
precious
Ordinances
were
given
to
others
as
well
as
to
him
.
It
teacheth
,
That
when
eminent
instruments
are
too
much
doated
on
,
and
idolized
by
men
,
it
provokes
the
Lord
to
debase
them
,
and
to
let
it
be
seen
that
they
are
but
his
instruments
;
As
here
he
doth
with
Moses
.
Verse
24.
Judge
not
according
to
the
appearance
;
but
judge
righteous
judgement
.
Unto
this
argument
Christ
subjoines
an
inference
or
conclusion
,
that
it
was
their
duty
to
judge
righteously
of
his
work
,
and
not
to
be
led
by
appearances
,
such
as
,
looking
on
the
one
part
,
to
Moses
his
authority
,
and
on
the
other
,
to
his
basenesse
,
and
so
to
condemne
him
;
but
should
compare
the
one
fact
with
the
other
,
and
see
how
they
aggreed
,
and
rather
see
a
divine
power
shining
in
his
works
,
setting
forth
his
glory
,
and
justifying
them
,
then
stumble
at
his
works
,
by
judging
him
,
according
to
outward
appearance
,
to
be
a
meere
man
.
Doctrine
1.
Christ
and
the
friends
of
truth
desire
nothing
but
righteous
judgement
,
and
will
not
be
affraid
to
go
to
the
bar
with
their
enemies
,
if
they
can
get
justice
and
equity
;
for
,
he
desires
that
they
judge
righteous
judgement
.
He
had
already
examined
his
own
way
,
and
found
it
to
be
right
,
and
therefore
feared
no
trial
,
and
so
should
his
people
sit
upon
their
own
assize
.
2.
Men
are
oft-times
so
blinded
with
visible
appearances
and
maskes
,
with
passions
,
interests
,
and
prejudices
;
that
they
see
not
through
causes
as
they
are
in
truth
,
but
do
judge
of
them
according
as
they
are
represented
in
a
false
mirrour
,
either
judging
of
a
cause
as
it
is
masked
with
pretences
,
or
loaden
with
prejudices
,
or
according
as
they
esteeme
of
the
person
that
owns
it
;
Therefore
it
is
requisite
they
be
warned
,
that
they
judge
not
according
to
the
appearance
,
or
,
according
to
external
appearance
or
the
outward
view
they
take
of
persons
.
3.
Whosoever
do
condemne
what
is
right
,
because
of
their
prejudice
against
persons
,
or
out
of
respect
to
persons
,
do
justifie
what
is
wrong
;
and
who
so
do
rashlie
judge
of
things
,
without
considering
all
circumstances
,
do
deal
unrighteously
before
God
;
for
,
so
much
is
here
condemned
by
Christ
,
judge
not
according
to
the
appearance
,
but
judge
righteous
judgement
.
See
Deut.
1.16
,
17.
Verse
25.
Then
said
some
of
them
of
Hierusalem
,
is
not
this
he
whom
they
seek
to
kill
?
26.
But
loe
,
he
speaketh
boldly
,
and
they
say
nothing
unto
him
.
Do
the
Rulers
know
indeed
,
that
this
is
the
very
Christ
?
27.
Howbeit
we
know
this
man
whence
he
is
,
but
when
Christ
cometh
,
no
man
knoweth
whence
he
is
.
Christ
having
thus
debated
with
the
Jewes
and
multitude
,
about
his
doctrine
and
practice
,
he
(
in
the
second
place
)
is
assaulted
by
the
inhabitants
of
Jerusalem
,
who
knew
the
Rulers
plots
better
then
others
.
And
,
1.
They
crie
out
upon
their
Rulers
,
wondering
what
is
become
of
their
zeal
and
forwardnesse
,
who
were
seeking
him
to
kill
him
,
and
yet
now
when
he
preaches
so
boldly
,
they
meddle
not
with
him
.
2.
They
alledge
,
in
derision
,
that
the
Rulers
were
so
moderate
,
possibly
,
because
they
beleeved
him
to
be
the
Messiah
;
But
as
for
them
,
they
think
they
have
strong
reasons
wherefore
they
could
not
joine
with
them
in
that
opinion
.
For
they
know
whence
this
man
is
,
whereas
no
man
will
know
whence
the
Messiah
is
when
he
cometh
.
As
for
the
first
part
of
their
reason
it
cometh
more
fitly
to
be
considered
in
Christs
answer
:
But
in
the
second
part
,
they
assert
a
manifest
untruth
;
for
,
albeit
Christ
,
in
respect
of
his
Godhead
,
was
prefigured
by
Melchizedek
,
who
in
that
state
is
brought
in
Scripture
,
without
father
and
mother
,
without
descent
,
having
neither
beginning
of
dayes
,
nor
end
of
life
.
Heb.
7.3
.
and
it
is
said
of
Christ
,
in
that
respect
,
who
shall
declare
his
generation
?
Isa.
53.8
.
Yet
it
is
as
clear
that
in
respect
of
his
humanity
,
the
Scripture
clearly
points
out
,
what
tribe
he
should
come
of
,
his
descent
,
family
and
linage
,
and
the
place
of
his
birth
.
Doctrine
,
1.
When
wicked
men
are
put
to
silence
in
debates
,
yet
will
they
not
be
gained
,
but
this
will
irritate
their
corruptions
to
start
new
questions
about
truth
,
and
new
prejudices
against
the
maintainers
thereof
;
for
,
their
not
replying
to
his
reasonings
,
makes
it
clear
they
were
convinced
;
and
yet
this
availeth
not
,
but
they
are
irritate
and
imbittered
that
the
Pharisees
are
not
more
violent
,
and
they
run
to
new
debates
.
2.
Ordinarily
they
who
enjoy
most
advantages
in
a
visible
Church
,
do
in
a
declining
time
prove
worst
of
any
;
for
,
they
of
Jerusalem
,
the
chiefe
City
,
and
the
place
of
solemne
publike
worship
for
all
the
Nation
,
are
more
upon
the
persecutors
plots
,
and
more
enraged
,
then
any
.
3.
God
can
preserve
his
own
,
in
the
faithful
discharge
of
their
duty
,
in
ill
times
,
in
an
admirable
way
,
so
that
even
their
enemies
themselves
may
wonder
at
it
;
for
,
say
they
,
Is
not
this
he
whom
they
seek
to
kill
?
and
yet
he
speaketh
boldly
and
they
say
nothing
to
him
;
They
wonder
that
,
considering
his
boldnesse
and
the
Rulers
resolutions
,
he
was
not
dispatched
,
seeing
they
might
easily
do
it
when
he
cast
himselfe
among
their
hands
.
But
hereby
they
do
also
hold
out
,
(
though
they
considered
it
not
)
that
there
was
an
admirable
providence
of
God
about
him
,
restraining
them
till
his
hour
came
.
And
indeed
,
it
is
no
lesse
then
a
wonder
,
to
see
Gods
people
carried
through
,
amidst
the
many
secret
and
cruel
plots
of
men
,
Psal.
124.1
.
And
it
would
be
admired
yet
more
by
Saints
,
if
they
were
privy
to
all
the
sore
hearts
enemies
have
for
their
miscarried
designes
.
4.
It
will
never
be
mens
honesty
and
courage
in
an
evil
time
,
that
will
hasten
trouble
upon
them
,
before
God
see
it
meet
to
try
them
;
But
their
fainting
doth
rather
provoke
God
to
send
upon
them
what
they
fear
,
and
would
decline
;
for
,
of
this
Christs
experience
is
an
ample
proofe
;
He
was
in
the
midst
of
enraged
persecutors
,
he
spake
boldly
,
and
yet
say
they
,
lo
,
they
say
nothing
to
him
,
they
give
him
not
so
much
as
an
ill
word
for
his
pains
.
5.
Wicked
Rulers
and
persecutors
,
when
they
are
worst
,
will
never
want
instigatours
to
encourage
them
in
it
,
yea
,
and
to
carp
at
them
that
they
are
not
violent
enough
;
for
,
such
did
these
of
Jerusalem
prove
to
the
Pharisees
.
6.
Free
preaching
is
that
which
the
world
cannot
endure
,
nor
hear
,
without
being
enraged
;
for
,
that
he
speaketh
boldly
,
is
their
eye-sore
.
7.
A
visible
Church
may
grow
so
corrupt
,
that
it
will
be
accounted
the
greatest
crime
and
reproach
that
may
be
,
to
receive
or
professe
the
most
necessary
and
fundamental
truths
;
for
,
they
account
it
a
great
indignity
in
Jerusalem
,
to
know
indeed
that
this
is
the
very
Christ
.
They
have
reason
to
acknowledge
Gods
mercie
who
live
in
times
wherein
it
is
their
glory
,
and
not
their
reproach
,
to
avow
this
.
And
the
godly
,
even
in
a
visible
Church
,
should
be
looking
that
their
trial
may
come
to
that
height
in
declining
times
.
8.
Such
as
are
in
power
,
and
do
not
rule
for
God
,
are
justly
contemptible
,
and
slaves
,
in
a
sort
,
to
them
who
follow
them
in
wickednesse
;
for
,
the
Rulers
must
take
a
taunt
,
from
their
persecuting
associates
and
followers
.
9.
It
is
undeniably
grosse
and
abominable
wickednesse
for
men
to
professe
they
know
and
acknowledge
Christ
,
and
yet
to
persecute
him
and
his
truth
;
for
,
so
much
do
these
men
grant
,
that
if
the
Rulers
knew
he
were
the
Christ
,
it
was
sufficient
to
turn
them
from
their
resolutions
of
killing
him
.
10.
It
is
commendable
that
men
,
in
matters
of
Religion
,
do
not
pin
their
faith
upon
the
sleeve
of
any
,
how
eminent
soever
they
be
,
and
though
they
were
never
so
much
esteemed
by
themselves
;
But
that
they
have
a
reason
of
their
hope
in
themselves
;
for
,
albeit
these
men
erred
dangerously
in
the
particular
,
yet
their
principle
is
good
in
the
general
,
that
though
the
Rulers
should
beleeve
him
to
be
the
Christ
;
yet
they
could
not
go
along
with
them
,
so
long
as
they
thought
they
had
reason
to
the
contrary
.
11.
Errour
is
very
dangerous
and
ensnaring
;
And
albeit
many
may
seeme
to
be
led
away
by
others
into
errour
,
yet
experience
will
readily
prove
,
that
errour
doth
so
bewitch
them
,
as
the
tentation
that
drew
them
on
,
will
not
bring
them
off
again
;
for
,
albeit
they
were
drawn
on
,
chiefly
,
by
their
leaders
example
,
to
oppose
Christ
,
yet
they
professe
that
though
their
Rulers
would
come
off
yet
they
will
not
12.
Erroneous
persons
,
and
despisers
of
Christ
,
are
much
fostered
in
their
way
,
by
their
conceit
of
their
own
knowledge
,
and
even
by
a
pretence
that
they
know
and
respect
Christ
,
more
then
any
beside
.
Therefore
,
they
make
great
boast
of
their
knowledge
,
and
particularly
,
of
the
Messiah
whom
they
expected
,
and
yet
they
are
opposing
him
when
he
appeareth
.
13.
The
not
comparing
of
Scripture
with
Scripture
,
but
taking
any
single
sentence
that
seems
to
plead
for
what
,
we
would
be
at
,
is
a
very
great
nursery
and
cause
of
errour
;
for
,
such
is
their
reasoning
here
,
they
catch
at
one
thing
speaking
of
the
Messiahs
Divinity
,
and
take
no
notice
of
other
places
with
which
that
should
have
been
compared
.
14.
The
right
way
to
read
the
Scriptures
concerning
Christ
,
is
,
to
take
up
both
these
Scriptures
which
speak
of
his
humanity
and
voluntary
humiliation
,
and
these
which
point
out
his
Divinitie
and
glory
,
and
see
them
all
accomplished
in
him
;
Yet
distinctly
,
so
as
we
are
not
to
expect
that
to
be
verified
of
his
manhood
which
is
proper
to
his
Godhead
:
Nor
yet
that
his
Godhead
in
it selfe
suffered
any
change
by
the
personal
union
;
for
,
herein
also
they
failed
in
their
reasoning
,
urging
that
what
was
said
of
the
Messiahs
Godhead
should
be
verified
of
him
according
to
his
humane
nature
.
15.
It
any
think
it
strange
how
these
understanding
men
should
so
far
mistake
,
seeing
nothing
was
more
clear
and
frequent
in
Scripture
,
then
whence
the
Messiah
is
,
as
man
,
and
that
in
respect
of
all
circumstances
,
his
mother
,
place
and
time
of
his
birth
,
parentage
,
&c.
They
would
consider
,
that
(
beside
what
may
be
spoken
to
afterward
,
of
their
sinning
against
light
,
)
this
people
were
so
taken
up
with
,
and
fostered
by
their
traditions
,
in
a
dreame
of
Christs
outward
glory
&
pompe
,
that
they
could
not
heed
nor
understand
any
thing
concerning
his
humiliation
,
how
clearly
so
ever
it
was
revealed
.
And
of
this
we
have
a
clear
instance
in
the
disciples
themselves
,
who
being
taken
up
with
the
same
dreame
,
could
not
understand
Christ
,
when
he
spake
most
clearly
of
his
sufferings
,
Mark
9.31
,
32.
Luke
9.44
,
45.
and
18.31
,
32
,
33
,
34.
And
it
teacheth
,
how
dangerous
a
phrensie
vain
imaginations
and
delusions
are
,
which
will
so
possesse
mens
mindes
,
that
clearest
sun
beams
of
truth
will
not
be
discerned
by
them
,
unlesse
God
in
mercy
recover
them
out
of
the
snare
of
the
Devil
.
Verse
28.
Then
cryed
Jesus
in
the
Temple
as
he
taught
,
saying
,
Ye
both
know
me
,
and
ye
know
whence
I
am
,
and
I
am
not
come
of
my selfe
;
but
he
that
sent
me
is
true
,
whom
ye
know
not
.
29.
But
I
know
him
,
for
I
am
from
him
,
and
he
hath
sent
me
.
Christ
being
grieved
at
this
impudent
cavil
,
doth
reply
unto
it
with
much
boldnesse
and
zeal
.
And
,
1.
He
declareth
that
however
they
knew
him
,
and
whence
he
came
,
yet
their
carriage
proved
that
they
knew
not
the
Father
that
sent
him
.
2.
He
subjoins
that
he
was
comforted
in
this
,
that
what
ever
they
thought
of
him
;
yet
he
knew
that
he
was
sent
from
the
Father
,
who
is
true
;
And
,
however
they
knew
not
the
Father
,
yet
he
knew
him
,
as
being
from
him
,
and
sent
by
him
into
the
world
.
For
clearing
this
a
little
,
consider
,
1.
The
great
difficulty
here
is
,
how
to
understand
these
words
,
ye
both
know
me
,
and
whence
I
am
,
being
compared
with
what
followes
,
that
they
knew
not
the
Father
;
for
,
they
are
taken
up
diversly
,
As
,
1.
By
way
of
Irony
and
holy
derision
,
as
if
Christ
had
said
;
Ye
think
ye
know
me
well
enough
,
but
ye
know
me
not
at
all
as
ye
should
,
since
ye
know
not
the
Father
who
sent
me
,
and
that
I
am
come
from
him
.
And
this
indeed
holds
true
in
general
,
That
conceit
is
a
great
prop
unto
mistakes
and
errours
,
and
an
hinderance
unto
closing
with
Christ
;
That
mens
not
closing
with
Christ
by
faith
,
doth
flow
from
ignorance
of
the
Father
;
And
,
That
conceit
of
knowledge
is
very
hateful
to
Christ
,
seeing
he
doth
,
in
an
holy
manner
,
mock
it
.
2.
The
words
may
be
taken
as
declaring
them
to
know
Christ
,
and
yet
to
be
ignorant
of
him
,
but
in
diverse
respects
;
They
knew
him
,
and
whence
he
was
,
as
man
,
(
though
even
in
that
they
erred
,
if
they
supposed
him
to
be
the
Carpenters
Sonne
;
)
Yet
they
knew
not
the
Father
,
nor
him
,
as
God
,
proceeding
from
the
Father
,
and
sent
by
him
.
And
indeed
,
They
have
need
to
be
quick
sighted
,
who
know
Christ
as
he
is
in
truth
,
and
they
who
do
know
much
,
will
perceive
,
when
they
get
opened
eyes
,
that
they
are
ignorant
of
far
more
of
him
.
These
interpretations
have
indeed
these
truths
in
them
,
and
do
aggree
well
with
the
temper
of
the
body
of
the
Jewes
,
who
were
very
ignorant
.
But
Christ
,
zeal
and
indignation
in
this
discourse
,
(
testified
by
crying
)
with
the
consideration
of
these
he
speaks
unto
,
may
lead
us
to
look
yet
more
narrowly
into
the
words
,
Therefore
(3)
when
we
consider
,
that
Christ
is
not
now
dealing
with
the
multitude
,
but
with
the
companions
of
the
Rulers
,
who
knew
all
their
plots
,
ver.
25.
with
these
who
even
now
had
been
convinced
in
the
matter
of
Christs
healing
the
man
on
the
Sabbath
,
and
had
therefore
in
great
rage
,
started
this
new
quarrel
;
and
with
these
who
would
have
taken
him
,
though
they
had
no
warrant
from
the
Rulers
,
ver.
30.
When
,
I
say
,
we
consider
these
things
,
the
words
may
run
very
well
thus
;
That
Christ
chargeth
upon
them
that
they
knew
him
well
enough
,
and
yet
against
their
light
,
would
not
acknowledge
him
,
but
delighted
to
c●vil
.
And
this
is
not
strange
,
for
it
was
the
great
sinne
of
the
Rulers
,
that
they
sinned
against
their
light
in
opposing
of
Christ
,
and
so
might
also
their
associats
.
See
Joh.
3.2
.
Matth.
22.16
.
The
only
difficulty
against
this
interpretation
,
is
,
that
it
seems
not
to
agree
with
what
is
afterward
said
,
that
they
knew
not
him
that
sent
him
.
But
so
is
also
said
of
the
Rulers
who
sinned
against
their
light
,
that
they
knew
not
the
Father
nor
Christ
,
Joh.
18.2
,
3.
because
,
however
they
knew
as
much
as
to
make
them
guiltie
of
sinning
against
light
,
yet
they
knew
him
not
savingly
,
and
their
carnal
conceptions
concerning
the
Messiah
,
made
them
maliciously
reject
all
the
convincing
arguments
that
this
was
he
,
since
they
saw
no
satisfaction
to
their
desires
in
him
.
Consider
.
2.
As
for
these
proofes
of
Christs
knowing
the
Father
,
ver.
29.
the
last
of
them
is
clear
of
it selfe
,
that
Christ
being
sent
Ambassadour
from
the
Father
,
behooved
to
know
him
who
sent
him
,
and
to
have
ample
instructions
,
and
knowledge
of
his
minde
.
As
for
the
other
proofe
,
I
am
from
him
,
however
it
may
be
taken
generally
,
that
he
came
from
the
Father
,
and
not
only
so
(
for
,
one
may
come
from
another
,
and
yet
know
little
of
him
or
his
minde
either
)
but
came
cloathed
with
a
commission
and
furnished
with
instructions
,
as
his
sending
imports
;
or
,
it
may
point
out
,
that
he
did
voluntarily
come
,
as
well
as
the
Father
sent
him
:
Yet
it
seemeth
clearer
,
to
understand
it
of
his
eternal
generation
,
and
being
from
the
Father
as
God
,
and
so
it
points
out
an
higher
proofe
of
his
knowing
the
Father
,
beside
his
being
an
Ambassadour
.
Doctrine
,
1.
Such
is
the
perversitie
of
men
,
in
opposing
Christ
and
the
Gospel
,
that
it
is
hard
for
them
who
have
any
zeal
of
God
to
get
it
endured
;
So
much
did
Christ
testifie
by
his
vehemency
in
speaking
to
these
,
he
cried
in
the
Temple
as
he
taught
.
2.
The
violent
,
malicious
,
and
effronted
opposition
of
men
should
not
blunt
nor
dash
zeal
,
but
rather
set
an
edge
upon
it
,
in
all
these
who
would
approve
themselves
to
have
antipathy
against
sinne
;
Therefore
,
Christ
cries
as
he
taught
.
To
be
calme
so
long
as
our
particular
is
not
touched
,
however
God
be
dishonoured
,
is
stupidity
and
not
meeknesse
,
and
an
evidence
of
the
want
of
the
zeal
of
God
.
3.
Among
other
trials
and
exercises
that
Christ
and
his
followers
do
meet
within
the
world
,
from
the
ignorance
of
men
and
their
infirmities
,
this
is
one
of
the
chiefe
,
that
they
will
have
to
do
with
men
,
who
directly
against
their
light
do
oppose
him
and
his
truth
;
for
,
such
did
Christ
meet
with
here
.
And
it
may
warne
men
,
to
take
heed
how
they
sleight
and
go
over
their
light
in
ordinary
walking
,
lest
,
in
processe
of
time
,
they
maliciously
contradict
their
light
.
And
to
beware
of
engaging
against
truth
,
lest
they
be
lest
to
themselves
,
to
run
to
hell
before
they
stop
.
4.
Mens
opposing
of
truth
,
and
Christ
,
against
their
light
,
is
not
only
a
sad
trial
to
the
zealous
,
but
an
horrid
iniquity
in
it selfe
,
and
will
be
a
witnesse
for
the
friends
of
truth
in
the
bosome
of
opposers
;
Therefore
Christ
not
only
cries
against
this
,
but
beares
their
knowledge
upon
them
,
as
a
witnesse
for
him
,
and
an
aggravation
of
their
sinne
;
ye
both
know
me
,
and
ye
know
whence
I
am
.
5.
Whatever
light
malicious
opposers
of
Christ
have
,
which
will
aggreage
their
own
guilt
;
yet
their
opposition
proves
that
they
have
no
saving
knowledge
of
God
nor
of
him
;
Therefore
saith
Christ
to
them
,
him
that
sent
me
ye
know
not
.
Whatever
light
and
knowledge
of
God
men
have
,
yet
they
know
nothing
indeed
and
savingly
,
but
what
their
heart
submits
unto
and
embraces
,
and
what
the
Sonne
reveals
of
him
.
Matth.
11.27
.
and
what
tends
to
eternal
life
,
Job
.
17.3
.
6.
Such
as
are
approven
of
God
,
ought
not
to
be
shaken
by
the
misconstructions
,
and
malicious
oppositions
and
cavillations
of
men
,
Therefore
doth
Christ
set
forth
his
own
grounds
of
comfort
and
assurance
,
to
testifie
that
he
would
not
be
moved
by
all
their
opposition
,
nor
needed
a
testimony
from
them
.
7.
Albeit
the
gaining
and
conversion
of
one
soul
be
of
more
worth
then
a
whole
world
;
Yet
it
is
one
good
end
of
a
Ministry
,
to
convince
malicious
men
,
and
not
leave
them
without
a
witnesse
;
Therefore
also
doth
Christ
assert
his
calling
and
commission
before
these
malicious
men
,
that
they
might
know
there
was
not
only
a
Prophet
,
but
the
Messiah
among
them
.
See
Ezek.
2.5
.
8.
It
is
a
sweet
encouragement
under
trial
,
when
men
know
they
have
a
calling
from
God
to
what
they
are
opposed
in
,
and
that
they
do
not
undertake
it
of
themselves
;
for
,
when
Christ
saith
,
I
am
not
come
of
my selfe
&c.
It
not
only
imports
,
that
he
was
indeed
sent
by
the
Father
,
but
holds
out
his
ground
of
encouragement
from
his
calling
.
And
if
men
knew
what
it
were
to
bear
the
burthen
and
consequents
of
any
course
they
undertake
,
it
would
make
them
affrayd
to
run
without
a
call
.
9.
Such
as
would
●eap
comfort
by
any
call
from
God
,
should
study
much
his
fidelity
and
truth
,
and
that
whoever
despise
them
,
yet
he
will
not
misregard
them
,
who
employeth
them
;
Therefore
doth
Christ
subjoine
,
he
that
sent
me
is
true
,
to
wit
,
in
his
promises
and
covenant
made
with
him
the
Mediatour
when
he
sent
him
into
the
world
,
and
therefore
will
accordingly
own
him
in
his
going
through
his
state
of
humiliation
.
And
this
also
is
of
general
use
and
comfort
to
all
who
are
called
of
God
,
1
Thes.
5.24
.
And
as
men
would
not
quit
the
comfort
and
clearnesse
of
their
calling
,
so
they
would
take
heed
that
Atheisme
do
not
brangle
the
truth
of
these
promises
made
to
them
,
in
following
that
calling
.
10.
Such
as
would
savingly
know
Christ
,
especially
in
his
state
of
humiliation
,
and
would
not
maliciously
oppose
and
contradict
any
light
they
have
,
they
should
labour
to
know
the
Father
that
sent
him
,
that
so
they
may
see
better
what
Christ
is
,
and
what
the
hazard
is
of
rejecting
him
;
for
,
so
much
also
is
insinuate
in
this
challenge
,
he
that
sent
me
is
true
,
whom
ye
know
not
.
Had
they
seen
the
Father
more
in
Christ
,
they
had
not
maliciously
stumbled
at
his
basenesse
,
nor
durst
they
have
hazarded
to
oppose
him
11.
Men
who
would
cleave
to
and
be
encouraged
in
God
,
in
times
of
opposition
,
should
not
take
up
truths
concerning
him
by
guesse
,
but
should
be
certain
of
them
by
sai●h
;
Therefore
,
doth
Christ
assert
,
I
know
him
.
12.
Whoever
be
ignorant
of
God
,
yet
Christ
knoweth
him
and
his
will
perfectly
,
and
is
sufficiently
able
to
reveal
him
to
others
,
who
desire
to
learn
at
him
;
for
,
saith
he
;
But
I
know
him
.
13.
Christs
perfect
knowledge
of
the
Father
appeareth
from
his
eternal
Godhead
,
that
he
is
from
the
Father
,
and
the
same
in
essence
with
him
,
and
so
communicates
with
him
in
his
eternal
knowledge
of
himselfe
,
and
in
his
counsels
;
and
,
from
his
commission
from
the
Father
,
which
imports
that
he
came
with
full
instructions
from
him
;
for
,
these
are
he●e
given
as
reasons
of
his
knowledge
,
for
I
am
from
him
,
and
he
hath
sent
me
.
And
this
not
only
serves
to
put
us
out
of
all
doubt
,
that
Christ
doth
reveal
the
Father
infallibly
;
But
being
held
out
as
the
ground
of
that
challenge
,
and
as
that
which
supported
him
under
their
malicious
opposition
,
It
teacheth
men
,
that
however
they
cannot
attain
to
this
measure
of
clear
and
near
knowledge
;
yet
if
they
would
be
born
out
in
times
of
opposition
,
they
must
study
to
know
God
and
his
truth
,
by
that
measure
of
communion
with
him
,
which
he
allow's
upon
sinful
men
.
Verse
30.
Then
they
sought
to
take
him
:
but
no
man
laid
hands
on
him
,
because
his
hour
was
not
yet
come
.
Before
John
proceed
to
the
third
effect
that
followed
on
this
first
appearing
of
Christ
,
in
the
mid-dayes
of
the
feast
;
he
inserts
two
consequents
that
followed
on
the
former
debate
.
The
first
is
,
that
these
enraged
men
,
being
galled
with
Christs
former
discourse
,
would
have
taken
him
by
violence
,
but
providence
did
restrain
them
,
because
his
time
to
suffer
was
not
yet
come
,
Whence
learn
,
1.
The
more
that
malicious
men
are
dealt
with
and
convinced
,
the
further
will
they
be
from
any
good
,
and
the
more
exasperat
.
As
here
we
see
in
these
men
,
who
raged
before
and
now
are
quite
mad
in
their
fury
.
2.
Violence
and
persecution
against
the
persons
of
faithful
teachers
,
is
an
evidence
of
men
that
maliciously
oppose
truth
,
and
the
lot
which
is
to
be
expected
from
such
;
for
,
they
(
whom
Christ
asserts
to
have
sinned
against
their
light
,
verse
●8
,
29
)
sought
to
take
him
,
that
they
might
kill
him
,
or
deliver
him
up
to
their
Rulers
.
3.
It
is
the
prerogative
of
God
,
that
to
him
belong
the
issues
from
death
,
and
that
he
can
preserve
his
servants
in
the
midst
of
their
enemies
,
even
when
they
are
in
the
height
of
their
rage
;
for
,
but
no
man
laid
bands
on
him
.
4.
God
needs
no
means
to
preserve
his
servants
,
but
can
secure
them
as
well
by
an
invisible
hand
of
providence
,
as
if
they
had
all
vi●●ble
helps
in
the
world
;
for
,
so
did
he
give
proofe
to
his
Sonne
here
.
5.
Many
a
good
turne
are
men
made
to
do
,
and
to
omit
many
evil
,
for
which
they
will
never
be
rewarded
as
service
;
As
being
not
done
or
omitted
from
any
principle
of
grace
,
but
from
an
hand
of
p●ovidence
restraining
them
;
Therefore
,
it
is
marked
that
no
man
laid
hands
on
him
,
not
from
any
remorse
or
honesty
in
them
,
but
from
Gods
providence
about
Christ
,
because
his
hour
was
not
yet
come
.
6.
Albeit
Christs
followers
may
expect
,
that
at
last
the
Lord
,
for
wise
reasons
,
will
not
let
the
malice
of
men
cease
,
till
they
be
brought
to
suffering
;
Yet
the
time
thereof
is
in
Gods
hand
,
and
not
in
the
power
of
bloody
men
;
And
they
may
boldly
go
on
in
their
lawful
calling
,
beleeving
that
enemies
will
not
anticipat
his
time
;
〈◊〉
this
reason
of
not
taking
him
,
because
his
hour
was
not
yet
come
,
imports
;
that
he
was
indeed
to
suffer
;
that
God
had
the
timeing
of
that
in
his
own
hand
;
and
that
till
his
time
came
,
all
their
malice
could
not
availe
.
Ver.
31.
And
many
of
the
people
beleeved
on
him
and
said
,
When
Christ
commeth
,
will
he
do
moe
miracles
then
these
which
this
man
hath
done
?
The
second
consequent
of
the
former
debate
,
(
which
also
is
a
transition
and
introduction
to
the
third
general
effect
of
his
publike
preaching
)
is
,
that
however
the
great
ones
were
ang●ed
,
yet
many
of
the
common
people
did
beleeve
on
him
,
as
concluding
that
whoever
expected
another
Messiah
,
yet
they
were
sure
there
would
none
come
who
could
work
greater
miracle
,
then
he
had
done
;
And
so
it
was
folly
to
expect
another
.
John
doth
not
declare
what
these
miracles
in
particular
were
,
that
affected
them
,
only
it
seemeth
they
were
not
present
miracles
,
but
these
he
had
done
in
former
times
:
Therefore
they
say
he
hath
done
them
.
And
as
for
this
ground
of
their
faith
,
that
he
wrought
singular
miracles
albeit
the
scope
and
end
of
his
miracles
was
to
confirme
his
doctrine
,
and
that
he
was
the
Messiah
,
and
if
thereby
they
were
led
not
only
to
acknowledge
him
,
but
to
reap
benefit
by
his
word
and
offices
,
they
were
certainly
in
the
right
way
.
But
if
they
were
only
led
and
affected
with
his
miracles
,
and
rested
there
;
it
was
very
defective
;
and
though
the
power
and
glory
of
Christ
,
shining
in
his
works
,
did
effect
them
,
yet
wanting
a
root
,
it
could
not
but
soone
fade
;
As
many
may
think
they
have
attained
to
some
perfection
,
when
yet
they
are
indeed
but
to
begin
.
They
who
are
pricked
in
their
hearts
,
are
yet
commanded
to
begin
repentance
,
Acts
2.37
,
38.
Yet
it
is
to
be
observed
,
that
this
and
the
like
changes
are
called
beleeving
on
him
;
partly
,
because
they
were
good
in
themselves
,
and
a
beginning
of
good
,
and
to
shew
,
that
Christ
would
not
have
good
beginnings
despised
by
the
godly
,
when
they
finde
them
in
themselves
;
even
albeit
hypocrites
may
have
them
,
who
yet
fall
back
again
;
for
their
fault
was
not
that
they
had
these
,
but
that
they
had
not
more
,
and
made
not
progresse
:
And
partly
,
to
shew
,
that
Christ
himself
is
a
very
large
commender
and
esteemer
of
grace
,
who
will
give
such
fair
titles
to
small
beginnings
.
But
leaving
to
determine
what
the
change
wrought
on
them
was
,
we
may
from
the
verse
,
Learn
,
1.
Christ
,
when
he
pleaseth
,
can
make
his
work
to
prosper
,
even
in
the
midst
of
his
enemies
;
and
when
they
are
maliciously
opposing
,
and
using
their
utmost
endeavour
against
him
,
he
can
pluck
some
,
yea
many
,
out
of
their
hand
;
for
,
even
at
this
time
,
many
beleeved
on
him
.
2.
Albeit
grace
be
ensured
to
no
sort
of
people
more
then
another
;
yet
it
is
ordinarily
the
meaner
sort
with
whom
it
prevailes
most
;
for
,
they
are
of
the
people
,
or
,
multitude
,
who
beleeved
,
when
the
Rulers
and
their
followers
in
Jerusalem
are
persecuting
.
Men
who
live
at
ease
and
in
pleasure
,
ordinarily
see
little
need
of
any
thing
beside
;
they
see
no
need
of
prayer
or
dependance
on
God
,
having
all
things
at
hand
;
yea
,
it
is
a
wonder
if
they
be
not
persecutors
.
3.
Let
men
expect
what
they
will
,
beside
Christ
,
for
happinesse
;
yet
he
is
singular
,
and
none
can
expect
a
better
then
he
:
So
much
do
they
acknowledge
,
that
let
men
dream
what
they
will
of
another
Messiah
,
yet
when
Christ
cometh
,
will
he
do
moe
miracles
then
these
which
this
man
hath
done
?
He
will
indeed
be
found
the
chiefe
of
ten
thousand
.
4.
Albeit
Christs
servants
may
take
much
pains
,
whereof
they
see
no
present
effects
;
yet
God
may
blesse
these
same
labours
with
successe
afterward
;
for
,
the
miracles
which
Christ
hath
done
before
,
do
now
take
effect
with
some
.
Verse
32.
The
Pharisees
heard
that
the
people
murmured
such
things
concerning
him
:
And
the
Pharisees
and
the
chiefe
Priests
sent
officers
to
take
him
.
Followeth
the
third
thing
that
followed
on
his
publike
appearing
in
the
mid-dayes
of
the
feast
,
wherein
is
recorded
the
violence
of
the
Pharisees
and
Rulers
,
ver.
32.
and
Christs
Sermon
upon
occasion
of
that
,
ver.
33
,
34.
with
the
Jews
ca●ping
at
his
expressions
,
ver
35
,
36.
In
this
ver.
is
related
,
that
the
mutterings
of
the
people
,
in
favour
of
Christ
,
coming
to
the
Pharisees
eares
,
they
,
with
the
chiefe
Priests
send
some
officers
to
apprehend
him
.
Albeit
there
was
by
right
but
one
high
Priest
at
once
,
yet
here
are
mentioned
moe
chiefe
Priests
,
belike
they
were
the
heads
of
these
twenty
foure
courses
,
or
orders
of
Priests
,
of
which
we
read
,
1
Chron.
24.
or
the
high
Priest
and
his
deputy
,
who
acted
many
things
under
him
,
and
did
officiate
for
him
,
when
he
was
legally
unclean
.
Doctrine
,
1.
Some
may
attain
to
a
measure
of
respect
to
Christ
,
who
yet
have
not
attained
to
a
competency
of
courage
,
to
avow
it
publikely
in
times
of
hazard
;
for
,
the
people
did
but
murmure
such
things
concerning
him
.
2.
Even
in
societies
where
many
countenance
the
Gospel
,
and
where
they
carry
themselves
most
cautiously
,
there
may
still
some
be
found
who
are
but
spies
and
observers
in
behalfe
of
persecutors
;
for
,
here
where
many
beleeved
,
and
did
but
murmure
these
things
,
the
matter
is
brought
to
the
Pharisees
ears
,
who
were
the
most
strict
sect
,
and
most
rigide
against
Christ
.
3.
Christs
rising
glory
,
and
his
successe
in
the
Gospel
,
will
enrage
enemies
,
and
draw
on
trouble
;
for
,
they
who
were
taxed
of
slacknesse
before
,
ver.
25
,
26.
when
they
hear
of
his
successe
,
and
that
men
begin
to
commend
him
,
they
could
bear
it
no
longer
;
though
indeed
they
came
too
late
to
quench
that
fire
,
seeing
trouble
will
never
separate
Christ
and
them
that
truely
beleeve
.
It
is
true
,
indeed
,
that
God
will
sometime
give
a
flourishing
Church
,
some
breathings
of
tranquility
,
Act.
9.31
,
and
will
send
persecution
to
rowze
up
his
people
from
security
;
But
ordinarily
,
it
is
little
apparent
successe
of
the
Gospel
,
and
little
prejudice
done
to
Satans
kingdome
,
that
makes
him
and
his
instruments
quiet
.
4.
Bloody
and
violent
persecution
is
the
last
refuge
of
hypocrites
,
and
that
which
may
be
expected
from
them
,
when
they
are
vexed
;
for
,
they
use
no
other
arguments
,
but
sent
officers
to
take
him
,
that
they
might
bring
him
before
their
Judicatory
,
whereof
yet
they
retained
some
name
and
shaddow
.
When
Satan
and
his
instruments
come
to
this
,
it
is
an
evidence
that
they
are
indeed
vexed
,
and
at
their
last
gasp
.
5.
Christ
is
the
great
Butt
of
persecutors
malice
;
who
as
he
let
his
followers
get
few
or
no
blasts
while
he
was
in
the
world
;
So
he
stands
still
on
the
head
of
them
who
sight
under
his
banner
,
and
will
reckon
with
persecutors
,
as
they
who
would
poure
out
all
the
hatred
they
let
out
on
his
people
,
on
him
only
,
if
he
were
within
their
reach
;
for
,
here
we
see
their
disposition
,
who
sent
to
take
him
only
,
not
troubling
the
Professours
;
Verse
33.
Then
said
Jesus
unto
them
,
Yet
a
little
while
I
am
with
you
,
and
then
I
go
unto
him
that
sent
me
.
34.
Ye
shall
seek
me
,
and
shall
not
finde
me
:
and
where
I
am
,
thither
ye
cannot
come
.
Followeth
Christs
Sermon
on
this
occasion
,
spoken
in
audience
of
all
the
people
,
as
appeareth
,
ver.
35.
and
of
the
officers
also
,
as
may
be
gathered
from
,
ver.
46.
The
summe
of
it
is
;
That
however
they
thought
him
a
thorn
in
their
side
,
and
that
they
would
never
be
well
till
he
were
gone
;
Yet
he
would
continue
the
time
appointed
him
,
and
then
he
would
returne
to
the
Father
.
But
they
needed
not
be
so
earnest
,
for
they
would
want
him
but
too
soone
,
and
should
not
finde
him
,
though
they
would
gladly
have
him
.
So
that
this
doctrine
contains
not
only
a
consolation
which
Christ
takes
unto
himselfe
,
that
he
would
be
preserved
from
their
fury
till
his
hour
was
come
,
and
then
would
returne
unto
his
Father
,
where
he
would
be
without
their
reach
:
But
a
threatning
also
against
the
persecutors
.
For
albeit
the
same
be
also
said
to
his
disciples
,
Chap.
13.
33.
yet
in
different
senses
;
for
though
the
outward
separation
was
the
same
,
yet
his
heart
was
diversly
affected
toward
them
;
The
separation
of
the
one
was
but
for
a
time
,
and
in
part
only
;
but
the
others
,
perpetual
,
and
total
,
as
is
to
be
cleared
in
its
own
place
.
Here
the
meaning
is
,
that
they
would
want
him
but
too
soone
,
and
he
being
gone
,
in
their
ensueing
calamities
,
they
should
misse
their
promised
Messiah
,
but
finde
none
,
since
they
sought
another
then
him
.
And
though
they
would
be
glad
of
him
,
yet
they
should
not
be
able
to
finde
or
come
to
him
in
heaven
,
seeing
they
understood
not
spiritual
seeking
,
and
wanted
faith
,
whereby
to
obtain
accesse
.
Doctrine
1.
It
beseemeth
Christs
followers
,
not
to
be
moved
with
dangers
,
but
rather
to
be
affected
with
pity
toward
persecutors
,
and
to
warne
them
of
their
danger
;
for
,
so
doth
Christ
here
;
He
is
not
daunted
with
the
coming
of
these
officers
,
but
preaches
out
his
own
encouragements
,
and
their
hazard
to
them
.
See
Acts
20.23
,
24.
Jer.
26.14
,
15.
2.
It
is
but
folly
for
persecutors
to
think
to
gain
their
point
by
violence
,
or
to
put
away
Christ
and
his
truth
,
for
they
will
not
be
rid
of
him
till
he
have
done
his
work
,
but
so
long
as
he
pleaseth
,
he
will
stay
,
and
vexe
them
more
who
are
already
angry
enough
;
Therefore
,
saith
he
,
notwithstanding
their
great
hast
,
yet
awhile
am
I
with
you
.
See
Luke
13.31
,
32
,
33.
3.
Men
have
little
cause
to
be
weary
of
Christ
,
nor
need
they
seek
to
put
him
away
by
violence
and
persecution
,
for
their
contempt
and
malice
against
him
,
and
their
not
making
use
of
him
,
will
cause
him
to
go
away
but
too
soone
;
Therefore
,
saith
he
to
them
,
it
is
but
yet
a
little
while
I
am
with
you
,
being
now
near
the
end
of
his
Ministry
,
and
so
he
tels
them
they
would
have
him
but
too
short
while
.
4
,
When
persecutors
are
doing
their
utmost
,
yet
it
is
but
a
little
while
that
Christ
and
his
followers
will
be
troubled
with
them
,
for
death
will
put
an
end
to
the
worst
of
it
;
So
much
also
is
imported
in
this
,
yet
a
little
while
I
am
with
you
,
and
then
I
go
,
&c.
5.
While
Christ
expresseth
his
violent
death
and
sufferings
in
these
termes
,
I
go
,
&c.
he
not
onely
imports
that
he
voluntarily
underwent
that
death
,
otherwise
none
of
them
had
power
over
his
life
,
John
10.18
.
But
also
teacheth
his
followers
not
to
be
strangers
unto
death
,
nor
to
look
even
upon
a
violent
death
for
truth
,
in
these
colours
wherein
sense
would
present
it
,
but
to
be
so
familiar
with
death
,
and
dwelling
on
thoughts
of
mortality
that
they
may
willingly
close
with
it
,
when
they
get
a
call
,
and
say
,
I
go
.
6.
It
may
sweeten
the
godlies
thoughts
of
death
,
even
a
violent
one
,
to
consider
,
that
h●re
they
are
strangers
,
then
they
go
home
;
here
they
are
unknown
and
persecuted
,
there
they
will
be
owned
and
respected
by
God
;
for
,
so
doth
our
forerunner
cast
us
the
copy
,
I
go
unto
him
that
sent
me
,
where
I
will
be
at
home
with
my
Father
.
See
2
Cor.
5.1
,
2.3
,
4
6.
Phil.
1.23
.
7.
Albeit
it
be
sufficient
matter
of
comfort
to
the
godly
,
that
God
can
,
and
when
he
pleaseth
,
will
preserve
them
in
the
midst
of
dangers
;
yet
it
addes
to
their
comfort
,
that
the
day
cometh
,
wherein
they
will
be
visibly
above
the
reach
of
all
their
enemies
,
and
be
made
to
triumph
over
them
;
for
,
so
much
also
is
held
out
here
in
Christs
encouragement
,
that
when
he
is
gone
,
he
would
be
above
their
fury
,
and
they
should
not
reach
him
,
though
they
would
.
See
1
Cor.
15.54
,
55.
8.
Greatest
despisers
of
Christ
may
be
made
to
misse
and
desire
him
,
when
he
is
gone
;
for
,
saith
he
,
ye
shall
seek
me
.
Not
onely
shall
many
of
them
desire
to
have
him
to
persecute
,
but
to
no
purpose
(
as
is
said
before
;
)
but
in
the
ensuing
calamities
,
they
would
earnestly
long
for
,
and
desire
their
Messiah
,
to
be
a
comfort
unto
them
.
9.
There
are
many
who
may
earnestly
seek
after
Christ
,
who
yet
,
in
Gods
judgement
,
shall
never
finde
him
;
for
,
ye
shall
seeke
me
,
and
shall
not
find
me
.
See
Amos
5.11
,
12.
For
not
onely
was
their
desire
too
late
,
now
when
he
is
gone
,
(
and
seldome
is
such
a
desire
sincere
)
But.
1.
They
failed
in
seeking
their
Messiah
in
general
,
continuing
to
despise
him
,
and
persecute
him
in
his
members
;
and
so
many
pretend
to
love
piety
,
when
it
is
spoken
of
in
a
general
notion
,
and
yet
do
persecute
it
,
when
they
see
particular
effects
of
it
in
any
.
2.
They
failed
in
desiring
a
Messiah
bodily
present
with
them
,
when
now
he
is
gone
to
heaven
.
And
herein
they
reap
the
just
fruit
of
their
despising
him
,
when
they
had
him
among
them
,
and
of
their
carnal
dispositions
,
that
could
not
ascend
by
faith
to
him
,
if
they
had
acknowledged
him
to
be
the
Messiah
.
3.
They
failed
in
their
end
in
desiring
the
Messiah
,
not
that
he
might
expiate
their
sin
and
being
in
everlasting
righteousnesse
,
but
onely
that
he
might
deliver
them
from
trouble
,
and
make
them
prosper
under
him
in
the
world
.
And
therefore
it
is
just
,
that
such
seekers
come
no
speed
,
how
earnest
however
they
seem
to
be
.
Doctrine
10.
Such
as
desire
not
Christs
company
,
where
they
are
,
in
this
life
,
are
justly
secluded
from
coming
to
be
where
he
is
;
for
,
therefore
saith
he
to
these
who
would
persecute
him
from
among
them
;
where
I
am
,
thither
ye
cannot
come
.
Not
onely
shall
they
be
denied
accesse
in
their
seeking
,
but
shall
be
secluded
for
ever
from
his
,
and
his
peoples
blessed
society
.
Ver.
35.
Then
said
the
Jewes
among
themselves
,
Whither
will
he
go
,
that
we
shall
not
finde
him
?
Will
he
go
unto
the
dispersed
among
the
Gentiles
,
and
teach
the
Gentiles
?
36.
What
manner
of
saying
is
this
that
he
said
,
Ye
shall
seek
me
,
and
shall
not
find
me
,
and
where
I
am
,
tither
ye
cannot
come
?
This
sadde
and
grave
doctrine
gets
but
bad
entertainment
among
these
wicked
hearers
;
who
in
stead
of
making
use
of
this
sad
message
and
admonition
,
do
carp
at
his
expressions
,
wondering
what
he
meant
by
them
,
or
if
his
meaning
was
to
leave
them
and
go
to
the
Jewes
dispersed
among
the
Gentiles
;
For
otherwise
they
could
make
no
sense
of
them
.
It
seemes
they
carp
thus
,
not
out
of
ignorance
,
for
they
might
easily
have
understood
what
he
spake
so
plainly
,
verse
33.
of
going
to
him
that
sent
him
:
But
they
evidence
their
perversity
and
malice
,
in
that
they
never
trouble
themselves
to
keep
him
,
nor
propound
any
thing
to
him
for
information
,
but
do
onely
agitate
the
matter
captiously
among
themselves
.
Doctrine
1.
Such
is
the
perversity
of
malicious
men
,
that
they
will
not
onely
not
regard
admonitions
and
threatnings
,
but
will
openly
scorne
them
and
wilfully
mistake
,
and
force
obscurity
upon
the
doctrine
of
faithful
Teachers
,
that
they
may
deride
them
;
for
,
so
did
they
here
with
Christ
and
his
doctrine
.
2.
Men
do
bewray
their
own
corrupt
dispositions
,
pretend
what
they
will
,
when
they
dare
carp
and
cavil
at
doctrine
,
as
dark
and
unclear
,
and
yet
never
come
to
Christ
,
or
the
means
he
hath
appointed
,
for
resolution
;
for
,
albeit
they
once
,
and
again
,
repeat
his
words
,
and
descant
upon
them
,
and
carp
at
them
,
yet
they
said
it
but
among
themselves
,
and
so
prove
that
they
desired
no
:
satisfaction
,
but
were
glad
of
somewhat
to
quarrel
.
3.
It
is
also
a
black
mark
upon
men
,
(
be
their
pretences
what
they
will
,
)
when
they
are
little
careful
to
keep
Christ
with
them
,
or
to
make
use
of
him
while
they
have
him
;
for
,
what
ever
they
pretend
of
obscurity
in
his
doctrine
,
yet
they
avow
it
clearly
enough
,
that
they
understood
he
was
to
leave
them
,
and
yet
are
not
affected
with
it
.
4.
It
is
the
ordinary
sin
of
a
priviledged
people
,
that
they
will
not
be
sensible
of
any
hazard
of
Christs
forsaking
and
leaving
them
;
for
,
while
they
enquire
whither
will
he
go
?
they
insinuate
that
if
he
were
the
true
Messiah
,
he
could
get
no
such
people
as
them
to
go
to
,
and
if
he
went
to
the
dispersed
among
the
Gentiles
,
(
or
Greeks
,
as
the
Gentiles
are
oft-times
called
in
the
New
Testament
,
because
the
Greeks
,
under
Alexander
and
his
successors
,
had
been
lately
of
greatest
note
among
the
Nations
)
and
teach
the
Gentiles
,
it
would
rub
more
on
him
,
as
not
being
the
true
Messiah
who
left
them
,
then
upon
them
.
And
yet
not
onely
did
what
they
apprehended
come
upon
them
(
for
he
left
them
,
and
sent
his
disciples
to
the
Gentiles
,
and
these
scattered
Jewes
,
to
whom
Peter
and
James
wrote
their
Epistles
)
but
even
what
they
say
,
was
a
refutation
of
their
presumption
.
For
the
condition
of
their
dispersed
brethren
was
a
witnesse
and
evidence
of
what
they
all
deserved
,
and
how
much
pains
God
had
taken
to
drive
them
from
that
carnal
conceit
of
their
singular
priviledges
and
prerogatives
.
Verse
37.
In
the
last
day
,
that
great
day
of
the
Feast
,
Jesus
stood
,
and
cried
,
saying
,
If
any
man
thirst
,
let
him
come
unto
me
,
and
drink
.
From
this
unto
the
end
of
the
chapter
,
John
recordeth
Christs
sweet
Sermon
upon
the
last
day
of
the
feast
,
verse
37
,
38
,
39
,
with
some
effects
of
it
among
the
people
,
verse
40
,
—
44.
and
the
confusions
that
arise
in
the
Councel
of
the
Pharisees
about
him
,
verse
45
,
—
53.
In
this
verse
it
is
recorded
,
that
this
being
the
last
and
great
day
of
the
feast
,
wherein
the
people
were
again
solemnly
conveened
to
publike
worship
,
being
to
depart
on
the
morrow
;
Christ
takes
hold
of
this
opportunity
,
with
fervency
and
boldnesse
,
to
make
offer
of
his
refreshing
grace
to
all
these
,
who
,
being
thirsty
,
do
come
to
him
.
It
is
not
needful
to
determine
that
on
this
day
they
had
a
custome
of
drawing
water
out
of
the
pool
of
Siloam
,
with
an
eye
to
that
Scripture
,
Isa.
12.3
.
But
it
is
certain
,
that
in
this
,
Christ
doth
repeat
that
proclamation
of
the
free
mercate
of
his
grace
,
which
we
have
,
Isa.
55.1
.
And
albeit
by
thirsting
,
we
are
chiefly
to
understand
a
spiritual
langour
and
desire
after
spiritual
things
;
Yet
it
doth
not
seclude
,
but
such
as
thirst
,
even
after
other
things
,
should
come
to
him
,
who
alone
is
able
to
answer
their
expectation
,
as
Isa.
55.2
,
Doctrine
1.
While
as
Christ
returns
no
answer
to
their
malicious
carping
,
verse
35
,
36.
but
makes
this
large
offer
,
to
all
of
them
,
or
,
at
least
,
to
such
as
would
be
convinced
and
come
;
It
teacheth
,
partly
,
that
meek
Christ
will
follow
,
even
despisers
,
with
his
gracious
offers
,
and
will
digest
all
their
effronted
debordings
,
if
at
last
they
will
embrace
him
.
And
partly
,
That
he
is
so
earnest
,
and
so
busie
,
when
there
is
an
opportunity
to
offer
and
do
good
to
any
,
that
he
will
not
care
to
give
his
enemies
the
last
word
of
him
,
and
will
say
to
them
as
Jacob
said
in
another
case
to
the
man
,
2
Sam.
18.14
.
I
may
not
tarry
thus
with
thee
?
2.
Opportunity
may
seeme
strangely
to
slip
away
and
be
lost
,
as
to
getting
any
good
done
,
even
when
not
onely
faithful
men
,
but
Christ
himself
is
about
the
managing
of
the
work
of
the
Gospel
;
for
,
now
it
is
come
to
the
last
day
,
the
great
day
of
the
feast
,
(
as
both
the
first
and
last
were
holy
convocations
,
Levit.
23.34
,
35
,
36
)
and
the
people
,
after
eight
dayes
attendance
,
are
ready
to
go
away
,
before
they
close
with
his
offer
.
3.
Opportunities
should
be
the
more
carefully
managed
,
that
they
are
shortly
like
to
passe
over
;
Therefore
doth
Christ
bestir
himself
on
this
last
day
.
4.
When
people
are
ready
to
retire
themselves
from
solemne
exercises
and
Assemblies
,
to
their
ordinary
employments
and
vocations
,
they
have
need
to
have
their
hearts
seasoned
and
guarded
with
useful
instructions
;
Therefore
doth
Christ
publish
this
needful
doctrine
on
that
day
,
that
it
might
beat
them
company
home
.
5.
Albeit
Christ
be
alwayes
rich
and
good
unto
his
people
;
yet
it
is
his
ordinary
way
,
to
blesse
eminent
and
solemne
times
of
his
peoples
worship
,
with
much
of
him
;
Therefore
also
doth
he
make
that
great
day
of
the
feast
,
yet
greater
,
by
his
sweet
Sermon
and
offer
of
himself
upon
it
.
6.
The
truth
of
God
,
and
riches
of
Christ
ought
to
be
proclaimed
with
such
courage
,
fervency
,
and
zeal
,
as
becomes
such
a
message
,
and
as
may
invite
hearers
to
take
notice
of
it
;
Therefore
Jesus
flood
(
whereas
the
use
then
was
to
sit
and
teach
)
and
cried
,
not
onely
that
he
might
be
seen
and
heard
in
that
great
croud
,
but
to
testifie
his
courage
when
they
sent
to
kill
him
,
and
his
fervent
zeal
to
have
this
doctrine
beleeved
and
embraced
.
7.
Man
is
a
barren
and
all-needy
creature
,
burnt
up
with
wants
and
necessities
,
and
not
able
to
supply
them
of
himself
;
for
,
so
much
doth
their
thirsting
import
,
that
they
are
burnt
up
,
and
must
have
somewhat
without
them
,
to
coole
and
refresh
them
.
8.
There
is
no
satisfaction
for
empty
man
in
any
course
he
takes
,
till
he
come
to
Christ
,
and
embrace
and
close
with
him
.
Neither
will
the
world
and
things
therein
satisfie
their
expectation
,
who
lust
after
these
things
;
Nor
will
external
performances
satisfie
them
who
have
any
true
thirst
:
for
,
this
is
the
onely
remedy
,
Let
him
come
unto
me
.
See
Matth.
11.28
.
Isa.
55.2
.
9.
As
men
are
bound
to
have
spiritual
thirst
after
Christ
,
that
they
may
be
satisfied
;
and
as
Christ
will
satisfie
and
refresh
such
:
So
he
doth
allow
and
invite
all
these
who
have
essayed
many
courses
,
but
in
vain
,
to
come
to
him
,
and
finde
what
they
want
;
for
,
both
are
comprehended
here
,
if
any
man
thirst
,
let
him
come
to
me
and
drink
.
For
clearing
and
enlarging
whereof
,
Consider
,
1.
Christ
is
so
condescending
,
that
he
will
not
refuse
,
even
these
who
have
wandred
far
,
seeking
contentment
,
before
they
would
come
to
him
;
but
will
take
up
a
man
,
after
he
hath
been
refused
at
all
other
doores
,
and
him
who
hath
spent
his
strength
for
that
which
is
no
bread
,
and
drunk
many
a
puddle
dry
,
and
yet
is
not
satisfied
.
Hos.
2.6
,
7.
2.
It
is
no
matter
what
a
man
hath
been
before
,
so
now
he
be
driven
to
Christ
,
having
essayed
the
vanity
of
all
things
beside
;
If
any
man
thirst
,
let
him
come
;
And
albeit
the
thirst
of
many
after
other
things
hath
been
sinful
and
dishonourable
to
Christ
,
yet
he
will
accept
of
them
,
if
they
come
:
Yea
,
albeit
they
want
many
things
that
are
required
in
such
as
come
;
yet
he
will
make
them
welcome
,
if
they
come
to
get
these
things
.
3.
Albeit
spiritual
thirst
and
indigencie
,
when
it
is
discovered
,
be
a
very
humbling
condition
;
Yet
it
should
be
looked
on
as
Christs
forerunner
,
and
as
an
invitation
,
call
,
and
warrant
,
put
in
the
thirsties
hand
,
that
he
may
come
;
for
,
if
any
man
thirst
,
it
saith
from
Christ
,
let
him
come
to
me
.
4.
Albeit
thirst
be
nothing
else
but
a
discovery
,
and
a
making
of
us
sensible
of
our
necessity
;
Yet
it
is
Christs
way
,
to
take
no
other
advantage
of
his
peoples
necessity
,
then
to
let
out
of
his
fulnesse
to
them
,
and
let
them
see
that
it
is
indeed
their
fulnesse
,
and
(
in
some
respect
)
matter
of
their
encouragement
,
to
dwell
in
the
sense
of
emptinesse
;
for
,
he
giveth
thirst
,
that
he
may
give
drink
;
And
therefore
his
keeping
of
his
people
at
under
ought
not
to
be
stumbled
at
.
5.
The
propounding
of
this
condition
,
if
any
man
thirst
,
is
not
to
be
understood
,
as
if
we
must
first
beget
sense
of
need
in
our selves
,
and
then
come
to
Christ
;
Nor
doth
it
warrant
any
souls
who
would
be
at
Christ
,
to
seclude
themselves
,
because
they
think
they
are
not
thirsty
:
for
,
albeit
it
do
point
out
what
is
our
duty
;
Yet
it
is
his
work
to
beget
it
,
who
sends
his
work
before
him
,
that
he
may
bring
his
reward
with
him
,
Isa.
40.10
.
and
who
by
offering
of
grace
,
as
a
mean
,
doth
oft-times
beget
it
.
But
the
scope
is
rather
to
invite
men
to
come
,
upon
this
ground
,
that
if
they
come
indeed
,
they
do
,
by
their
coming
,
prove
they
have
thirst
,
whatever
they
think
of
themselves
;
and
that
any
who
are
come
this
length
,
that
they
would
come
if
they
had
thirst
,
they
may
come
with
what
they
have
,
and
get
more
thirst
by
coming
to
him
.
Therefore
are
all
these
conditional
offers
summed
up
in
this
,
whosoever
will
,
let
him
take
of
the
water
of
life
freely
,
Rev.
22.17
.
6.
It
is
Christs
will
,
that
thirsty
souls
should
not
onely
come
to
him
by
humble
dependance
,
but
that
they
should
enlarge
themselves
and
partake
of
their
priviledges
and
his
refreshments
;
that
so
they
may
be
satisfied
and
acquiesce
in
him
;
may
confirme
themselves
in
their
choice
of
him
,
and
forsaking
other
delights
;
and
,
may
refute
their
own
tentations
and
unbelief
,
by
tasting
how
good
he
is
;
for
,
it
is
his
will
they
come
to
him
and
drink
,
or
partake
largely
of
his
refreshments
,
See
Cant.
5.1
.
Psal.
81.10
.
Ver.
38.
He
that
beleeveth
on
me
as
the
Scripture
hath
said
,
out
of
his
belly
shall
flow
rivers
of
living
water
.
Christ
insists
upon
this
promise
and
enlargeth
it
.
And
1.
he
shewes
that
the
way
of
thirsty
souls
coming
to
him
,
is
by
beleeving
.
2.
He
explains
this
drinking
,
that
it
shall
not
be
a
petty
refreshment
for
a
season
,
but
the
beleever
shall
get
Christ
himself
,
and
the
graces
of
his
Spirit
,
to
dwell
in
him
as
a
full
fountain
,
and
to
flow
forth
for
refreshing
of
himself
and
others
.
3.
This
is
further
confirmed
from
the
promises
in
Scripture
ratifying
this
offer
of
Christs
.
He
points
at
no
particular
place
of
Scriptu●e
,
but
comprehends
all
which
speak
of
the
graces
of
the
Spirit
under
the
name
of
waters
,
refreshing
and
watering
barren
ground
,
of
which
see
Isa.
44.3
.
and
58
11.
and
elsewhere
.
Doctrine
1.
The
right
way
of
a
thirsty
souls
coming
to
Christ
for
ref●eshment
,
is
by
beleeving
;
for
,
so
is
it
explained
,
He
that
beleeveth
on
me
.
And
albeit
many
other
exercises
and
duties
be
required
,
yet
this
is
onely
named
,
1.
Because
it
must
be
the
root
from
which
the
rest
must
spring
.
2.
Because
nothing
we
have
can
be
right
,
or
acceptable
,
without
faith
laying
hold
on
Christ
and
his
righteousnesse
.
Humility
without
it
,
will
prove
but
discouragement
,
a
study
of
holinesse
and
conformity
to
the
Law
,
but
a
stumbling
at
his
righteousnesse
,
Rom
9.31
,
32.
and
diligence
will
but
tend
to
security
.
3.
Because
albeit
a
needy
soul
should
be
stripped
of
all
things
beside
,
yet
that
will
be
no
warrant
to
cast
away
confidence
,
but
they
must
cherish
it
so
much
the
more
.
Doctrine
2.
As
we
are
to
rest
upon
no
consolation
,
as
sure
,
but
what
is
recorded
and
grounded
in
Scripture
;
So
it
may
encourage
men
to
beleeve
in
Christ
,
that
in
him
,
and
by
him
,
we
are
sure
to
finde
the
accomplishment
of
all
that
the
Scripture
promiseth
;
for
;
he
maketh
here
a
promise
that
it
shall
be
with
beleevers
,
as
the
Scripture
hath
said
.
3.
He
doth
not
name
the
particular
Scripture
,
not
onely
because
there
are
many
of
them
,
(
as
hath
been
said
)
and
he
would
have
his
people
study
and
search
them
all
out
,
that
they
may
see
the
fulnesse
of
the
promise
;
But
further
,
by
this
he
would
teach
,
that
he
would
have
his
people
well
acquainted
with
Scripture
,
that
they
may
know
where
the
promises
are
to
be
found
;
Therefore
doth
he
onely
name
the
Scripture
in
general
,
here
and
elsewhere
,
onely
Acts
13.33
.
we
finde
the
Psalme
quoted
.
4.
It
may
encourage
us
to
study
much
acquaintance
with
Scripture
,
that
the
substance
of
the
Gospel
,
and
of
Christs
riches
,
are
treasured
up
and
held
forth
,
even
in
the
writings
of
the
Old
Testament
;
Therefore
also
when
Christ
maketh
his
richest
offers
,
he
needs
say
no
more
,
but
that
he
will
do
as
the
Scripture
bath
said
.
The
summe
of
all
Religion
is
comprehended
in
the
writings
of
Moses
,
and
therefore
Christ
doth
prove
,
even
the
resurrection
,
out
of
them
.
Matth.
22
,
31
,
32
,
The
Prophets
are
Gods
own
Commentary
upon
these
,
and
the
application
of
the
doctrine
thereof
unto
several
conditions
of
men
in
several
times
:
and
the
New
Testament
is
a
clear
unveiling
of
Moses
face
,
and
holds
out
the
accomplishment
of
what
he
foreshadowed
.
5.
Such
as
out
of
sense
of
need
,
come
to
Christ
,
will
not
onely
finde
some
particular
refreshment
or
for
awhile
onely
,
but
they
will
get
a
fountain
to
be
in
them
;
for
,
it
is
not
a
drink
only
to
cool
them
in
this
or
that
particular
thirst
,
but
a
river
put
in
them
to
flow
out
.
They
get
a
seed
of
God
to
abide
in
them
.
6.
Christs
Spirit
,
and
the
refreshments
thereof
,
are
so
communicate
unto
beleevers
as
they
take
deep
root
in
them
;
for
they
are
in
their
belly
,
or
their
heart
,
or
very
inward
parts
,
where
meat
is
swallowed
down
to
be
digested
into
our
substance
.
And
this
doth
difference
it
not
onely
from
prophetick
illumination
,
which
came
upon
men
from
without
;
and
which
a
Balaam
may
have
;
But
from
the
motions
that
came
upon
rotten-hearted
sinners
,
who
for
all
they
get
,
yet
continue
dark
in
themselves
like
the
Moon
.
7.
The
Lords
allowance
to
his
people
is
very
liberal
and
bountiful
,
and
abundantly
sufficient
to
satisfie
them
;
for
,
albeit
the
great
Ocean
of
refreshment
abide
still
in
himself
,
yet
he
lets
out
unto
them
no
lesse
then
a
river
,
yea
and
rivers
,
every
grace
flowing
out
like
a
river
,
as
is
said
of
peace
.
Isa.
48.18
.
See
Psal.
36.8
.
8.
The
Spirit
of
Christ
doth
remain
and
abide
perpetually
in
beleevers
,
to
whom
he
is
given
;
for
these
are
rivers
of
living
water
,
not
only
because
they
are
still
fresh
and
make
lively
,
but
because
they
are
a
spring
,
which
doth
perpetually
flow
out
,
and
run
,
and
therefore
is
called
living
.
Gen.
26.19
in
the
Original
.
See
Zech.
14.8
.
And
this
doth
difference
it
from
the
wickeds
puddle
,
which
doth
runne
dry
,
and
from
what
the
temporary
receiveth
.
And
albeit
the
regenerate
man
finde
many
intermissions
of
the
refreshments
of
this
spring
,
through
his
own
pride
,
unbelief
,
and
idlenesse
;
yet
the
fountain
remaineth
still
,
1
John
3.9
.
9.
Where
the
Spirit
and
the
graces
thereof
are
received
by
a
beleever
,
and
entertained
by
faith
,
the
sweet
influences
thereof
will
slow
forth
for
the
refreshing
of
themselves
and
others
in
their
stations
,
and
that
with
much
refreshment
and
life
;
for
,
the
rivers
of
living
waters
shall
flow
,
and
that
out
of
his
belly
,
which
is
the
seat
of
delight
,
Job
20.15
.
As
a
spring
sends
forth
streames
to
water
the
ground
about
it
,
and
as
the
heart
of
man
sendeth
forth
life
and
refreshment
to
every
faculty
and
member
,
and
as
a
General
in
an
army
sends
out
reserves
to
reinforce
his
parties
;
So
graces
of
the
the
Spirit
in
beleevers
will
flow
forth
into
their
behaviour
and
carriage
,
to
make
their
heart
be
strong
,
to
make
their
tongue
to
drop
what
is
savoury
,
to
make
their
feet
like
hindes
feet
,
&c.
and
to
refresh
and
gain
ground
upon
others
.
Verse
39.
(
But
this
spake
he
of
the
Spirit
,
which
they
that
beleeve
on
him
,
should
receive
,
For
the
holy
Ghost
was
not
yet
given
,
because
that
Jesus
was
not
yet
glorified
.
)
Here
we
have
Johns
commentary
upon
this
last
promise
;
who
,
belike
,
not
understanding
this
himselfe
;
(
as
they
were
ignorant
of
many
things
)
till
Christ
was
risen
from
the
dead
,
doth
now
take
pains
to
clear
others
who
might
be
in
the
like
condition
.
He
declareth
that
by
this
living
water
is
meant
the
Spirit
and
graces
thereof
,
which
beleevers
were
afterward
to
receive
,
the
giving
whereof
was
suspended
till
the
glorification
of
Christ
the
head
of
beleevers
.
This
began
in
that
solemne
day
,
Act.
1.
and
doth
continue
still
throughout
all
ages
of
the
Church
.
Doctrine
,
1.
As
the
doctrine
of
Christ
in
Scripture
doth
oft
times
need
to
be
interpreted
,
because
of
our
shallow
capacity
;
So
the
best
Commentary
upon
Scripture
,
is
it selfe
,
and
the
comparing
of
one
Scripture
with
another
;
for
,
John
by
this
exposition
,
doth
not
only
expresse
his
simpathy
with
these
who
might
,
possibly
,
be
in
the
same
condition
that
sometime
he
was
;
but
doth
point
out
the
safe
way
of
expounding
Scripture
,
and
sheweth
that
it
doth
explain
it selfe
.
2.
Whatsoever
vertue
is
in
water
,
for
cleansing
of
filth
,
for
cooling
and
refreshing
the
thirsty
,
and
fructifying
of
barren
ground
;
And
whatever
is
promised
in
Scriptures
,
under
the
Metaphor
of
waters
,
is
all
to
be
found
in
a
spiritual
way
,
in
receiving
of
the
Spirit
and
graces
thereof
by
faith
;
for
,
so
is
here
explained
,
But
this
he
spake
of
the
Spirit
,
&c.
compare
,
Chap.
4.
10
,
13
,
14.
Zech.
14.8
.
3.
While
he
saith
,
beleevers
should
receive
the
Spirit
,
and
the
Spirit
was
not
yet
given
,
or
,
was
not
yet
,
(
not
in
respect
of
his
personal
subsistence
,
but
in
respect
of
the
measure
of
his
gifts
and
graces
to
be
poured
out
upon
beleevers
)
it
doth
relate
,
partly
,
to
the
times
of
the
law
,
and
teacheth
,
That
albeit
beleevers
under
the
law
did
partake
of
the
Spirit
in
some
measure
,
yet
all
that
is
nothing
in
comparison
of
that
measure
which
is
poured
out
under
the
Gospel
;
In
that
respect
the
holy
Ghost
was
not
yet
given
,
which
may
shame
them
who
make
not
use
of
their
ample
allowance
,
but
do
,
under
the
Gospel
,
come
far
short
of
many
who
lived
under
the
Pedagogie
of
the
law
.
Partly
,
it
relates
to
the
present
condition
of
the
disciples
,
and
his
followers
,
who
were
not
yet
endued
with
power
from
on
high
,
and
therefore
were
but
weak
and
ignorant
in
many
things
.
And
it
teacheth
,
That
were
men
even
in
Christs
company
,
yet
they
will
not
profit
much
without
the
Spirit
.
4.
It
pleased
our
blessed
and
glorious
Lord
to
abase
himselfe
,
by
undergoing
a
state
of
humiliation
,
till
he
perfected
the
work
of
mans
redemption
;
for
,
so
is
here
imported
,
and
in
this
respect
the
Lord
of
glory
was
not
yet
glorified
,
but
continued
under
the
vail
of
his
state
of
humiliation
.
5.
The
pouring
out
of
the
Spirit
in
ample
measure
,
as
,
in
the
wisdome
of
God
,
reserved
till
the
glorification
of
Christ
as
Mediatour
,
that
so
the
proportion
might
be
kept
betwixt
the
head
and
the
members
;
for
,
the
holy
Ghost
was
not
yet
given
to
beleevers
,
because
,
that
Christ
was
not
yet
glorified
.
And
as
our
blessed
Lord
did
once
abase
himselfe
so
far
,
as
beleevers
must
be
kept
back
from
their
allowance
,
till
he
,
who
was
a
worme
and
not
a
man
,
be
glorified
;
So
we
may
expect
that
he
will
not
rest
,
till
we
come
up
to
share
with
him
,
now
that
he
is
exalted
:
And
we
should
be
content
to
stoop
and
share
with
him
in
the
sad
sufferings
of
his
cause
and
interests
,
expecting
that
when
he
exalts
himselfe
in
it
,
he
will
respect
the
desolate
,
Psal.
102.16
,
17.
And
we
having
now
to
do
with
an
exalted
Lord
,
should
expect
much
from
him
,
Psal.
68.18
.
Act.
2.23
.
and
5.31
.
6.
While
as
under
this
promise
is
comprehended
,
all
that
pouring
out
of
the
Spirit
which
followed
upon
the
glorification
of
Christ
,
and
these
gifts
in
the
primitive
times
,
among
the
rest
,
as
a
peculiar
instance
,
The
meaning
is
not
to
put
the
saving
graces
of
the
Spirit
,
conferred
upon
beleevers
,
in
the
same
rank
with
these
extraordinary
gifts
that
were
conferred
upon
some
temporary
beleevers
then
;
Nor
yet
is
it
the
meaning
,
that
beleevers
now
should
expect
the
same
fruits
of
the
Spirit
for
kinde
,
that
were
conferred
on
some
beleevers
then
;
But
it
tends
to
shew
:
That
the
saving
graces
of
the
Spirit
are
as
excellent
(
and
more
)
then
many
gifts
that
had
a
greater
lustre
,
and
the
promise
is
richly
fulfilled
when
men
get
these
,
albeit
they
want
the
other
;
That
albeit
all
beleevers
do
not
work
the
like
visible
wonders
with
the
Apostles
,
yet
by
the
receiving
of
the
Spirit
,
as
great
wonders
are
wrought
upon
themselves
in
a
spiritual
way
;
for
,
thereby
the
dead
are
quickened
,
the
deafe
made
to
heare
,
the
blinde
to
see
,
the
lame
to
leap
,
the
withered
made
fresh
,
and
they
get
new
tongues
to
speak
the
language
of
Canaan
,
which
they
understood
not
before
;
And
,
That
their
way
of
carriage
and
deportment
,
who
received
the
holy
Ghost
in
these
primitive
times
,
should
be
a
pattern
to
all
these
who
would
prove
that
they
do
now
partake
of
the
Spirit
.
Ver.
40.
Many
of
the
people
therefore
,
when
they
heard
this
saying
,
said
,
Of
a
truth
this
is
the
Prophet
.
41.
Others
said
,
This
is
the
Christ
.
But
some
said
,
Shall
Christ
come
out
of
Galilee
?
42.
Hath
not
the
Scripture
said
,
that
Christ
cometh
of
the
seed
of
David
,
and
out
of
the
towne
of
Bethlehem
,
where
David
was
?
43.
So
there
was
a
division
among
the
people
because
of
him
.
44
And
some
of
them
would
have
taken
him
,
but
no
man
laid
hands
on
him
.
In
these
verses
,
we
have
the
effects
of
this
Sermon
among
the
hearers
,
some
are
so
affected
with
it
,
that
they
acknowledge
him
to
be
that
great
Prophet
promised
to
Israel
,
Deut.
18.18
.
whom
they
understood
to
be
another
then
the
Messiah
;
Others
do
confesse
him
to
be
the
Christ
;
but
others
oppose
against
that
,
that
he
(
as
they
supposed
came
out
of
Galilee
,
whereas
according
to
the
Scriptures
,
the
Messiah
was
to
come
out
of
Bethlehem
;
And
upon
this
diversitie
of
opinions
,
there
ariseth
a
schisme
and
division
among
them
:
But
there
are
some
so
violent
,
that
they
will
dispute
none
but
with
their
hands
,
and
yet
are
impeded
.
Doctrine
,
1.
Christs
doctrine
will
not
want
effects
among
hearers
,
but
will
either
gain
ground
upon
them
,
or
put
them
to
disquiet
,
debate
,
and
vexation
.
As
here
we
see
.
2.
Schisme
and
division
is
an
ordinary
consequent
that
followes
upon
the
preaching
of
the
Gospel
;
Not
through
the
Gospels
fault
,
but
by
reason
of
the
divers
tempers
of
men
,
unto
whom
it
is
preached
;
for
,
there
was
a
division
among
the
people
because
of
him
.
3.
Diversity
of
opinions
in
matters
of
Religion
,
is
a
mean
and
occasion
of
divisions
and
rentings
among
a
people
;
for
,
it
was
upon
their
different
apprehensions
concerning
him
,
that
this
division
arose
among
the
people
.
4.
Mens
ignorance
,
or
not
right
understanding
or
taking
up
of
the
truth
,
and
one
of
another
,
may
breed
division
,
whereas
otherwise
there
would
be
an
agreement
;
for
,
they
who
said
,
of
a
truth
this
is
the
Prophet
,
and
they
who
said
,
this
is
the
Christ
,
did
in
effect
agree
;
for
he
is
a
Prophet
,
and
that
is
one
of
his
offices
as
Messiah
,
to
be
that
great
Prophet
of
whom
Moses
spake
,
Deut.
18.
And
yet
their
own
mistakes
,
in
conceiving
that
these
two
were
different
,
bred
a
division
betwixt
them
.
5.
Men
may
be
much
affected
with
Christ
and
his
excellency
,
who
yet
come
far
short
of
the
truth
of
what
is
in
him
,
and
who
do
not
come
to
him
as
a
Saviour
;
for
,
when
they
are
affected
with
him
as
a
Prophet
,
yet
they
come
far
short
,
and
do
not
see
him
to
be
the
Christ
.
6.
As
for
these
who
acknowledged
him
to
be
the
Christ
,
we
may
either
conceive
that
they
did
but
see
him
to
be
so
,
but
yet
made
no
use
of
him
;
As
indeed
,
the
conviction
of
many
doth
produce
but
small
,
or
no
effects
:
Or
,
that
they
were
indeed
sincere
,
and
yet
no
more
mention
is
made
of
them
;
For
the
Lord
seeth
it
sitting
,
oft-times
,
to
bury
the
memory
of
many
of
his
dear
children
in
silence
,
who
yet
are
no
lesse
honest
then
these
who
are
more
famous
.
Thus
albeit
the
Lord
did
choose
Matthias
,
Act.
1.23
,
26.
and
that
rather
then
Joseph
,
whom
it
seems
the
Apostles
preferred
to
him
,
and
therefore
mention
him
first
;
Yet
it
pleased
him
never
to
registrate
a
word
more
of
him
.
And
by
this
he
would
teach
,
That
to
be
famous
,
and
in
an
account
in
the
world
,
or
noted
among
professours
,
is
not
the
great
businesse
in
Religion
,
nor
that
which
the
truely
sincere
will
make
much
account
of
.
7.
Mistakes
and
ignorance
are
a
great
impediment
,
to
the
successe
of
the
Gospel
;
This
appears
not
only
in
them
who
mistooke
the
prediction
concerning
the
Prophet
,
as
if
he
were
to
be
another
then
the
Messiah
;
But
in
these
also
(
either
the
same
or
other
persons
)
who
being
indeed
acquainted
with
the
Scriptures
which
make
mention
of
Christs
linage
,
and
the
place
of
his
birth
,
are
yet
ignorant
of
the
truth
about
Christs
nativity
,
supposing
that
he
was
of
Galilee
,
because
he
was
educate
and
resided
most
there
:
Shall
Christ
come
out
of
Galilee
?
Hath
not
the
Scripture
said
that
Christ
cometh
of
the
seed
of
David
,
and
out
of
the
town
of
Bethlehem
,
where
David
was
,
which
indeed
was
true
in
it selfe
,
and
true
of
Christ
,
Matth.
2.1
.
though
they
were
ignorant
and
mistook
him
.
8.
Men
are
oft-times
exceeding
guilty
in
the
matter
of
their
own
ignorance
,
because
they
do
so
affect
it
,
and
do
not
search
for
knowledge
,
but
rather
delight
to
have
somewhat
to
cavil
at
;
for
,
such
was
their
way
here
;
as
they
knew
from
Scripture
where
Christ
should
be
borne
,
so
they
might
easily
have
been
cleared
of
their
doubt
,
if
they
had
enquired
at
himself
,
his
mother
,
or
disciples
,
but
they
desire
to
cavil
and
shew
their
wit
against
him
,
9.
There
are
some
men
so
brutish
in
their
violence
against
Christ
,
that
his
fairest
offers
,
and
his
respect
among
others
,
do
but
set
them
on
edge
against
him
;
for
,
after
this
sweet
preaching
,
and
after
that
some
were
affected
,
some
of
them
would
have
taken
him
.
10.
The
Lord
,
in
his
wise
providence
,
doth
so
order
,
that
many
who
are
very
eager
to
wrong
Christ
and
his
followers
,
shall
yet
want
power
to
do
it
;
for
,
but
no
man
laid
hands
on
him
,
which
followed
not
from
any
natural
conscience
or
reverence
in
them
toward
him
,
but
from
the
over-ruling
and
restraining
power
of
God
.
Verse
45.
Then
came
the
officers
to
the
chiefe
Priests
and
Pharisees
,
and
they
said
unto
them
,
Why
have
ye
not
brought
him
?
46.
The
officers
answered
,
Never
man
spake
like
this
man
.
Followeth
the
confusions
that
arose
in
the
Council
of
the
Rulers
about
Christ
,
occasioned
,
partly
,
by
the
returne
of
the
officers
without
him
,
to
ver.
50.
and
partly
,
by
some
divisions
among
themselves
,
verse
50
,
51
,
52
,
53.
Albeit
this
was
a
solemne
day
,
yet
it
seems
they
stay
not
at
the
publike
service
,
but
are
conveened
in
Council
against
him
,
being
earnest
to
have
him
taken
before
the
feast
were
ended
,
that
so
they
might
prevent
his
withdrawing
of
himselfe
among
the
multitude
.
And
albeit
they
had
sent
out
the
officers
before
,
ver.
32.
(
and
belike
they
did
so
from
day
to
day
)
that
they
might
watch
all
occasions
for
apprehending
of
him
;
Yet
it
seemeth
they
had
received
strict
enjunctions
to
bring
him
this
day
,
lest
the
occasion
should
be
lost
.
And
in
these
verses
,
we
have
their
returne
without
their
errand
,
and
when
they
are
posed
why
they
did
so
,
they
give
a
better
account
of
the
preaching
then
of
their
commission
,
declaring
that
he
preached
so
singularly
,
that
they
could
not
meddle
with
him
.
Whence
learn
.
1.
Albeit
it
be
both
lawful
and
necessary
,
that
seducers
be
restrained
by
civil
power
;
Yet
it
is
a
mark
of
a
decayed
and
persecuting
Church
,
when
Ecclesiastick
Rulers
lay
aside
all
use
of
their
spiritual
weapons
,
and
do
only
arme
themselves
with
force
and
power
;
for
,
so
was
it
here
,
their
instruments
to
do
their
affairs
for
them
,
were
officers
,
and
therefore
no
wonder
they
employ
them
against
Christ
,
to
bring
him
before
them
by
force
.
2.
The
Lords
providence
is
alsufficient
,
when
he
pleaseth
,
to
disappoint
his
fiercest
enemies
,
and
to
make
them
masse
their
errands
and
purposes
;
for
,
the
Messengers
return
without
successe
.
3.
As
it
is
a
great
evidence
of
mens
pride
,
when
they
think
nothing
should
stand
in
their
way
,
and
they
do
rage
,
when
they
are
disappointed
.
So
the
Lord
seeth
it
meet
to
vexe
persecutors
,
and
to
make
their
own
confident
creatures
grieve
them
;
for
,
by
reason
of
their
disappointment
,
they
are
in
a
rage
,
and
do
power
it
out
upon
their
own
servants
,
who
did
not
serve
their
ends
well
enough
,
Why
have
ye
not
brought
him
?
4.
It
is
righteous
with
God
,
that
they
whose
great
work
is
to
oppose
Christs
doctrine
,
and
who
shut
all
doores
,
that
themselves
be
not
troubled
with
it
,
should
be
forced
to
hear
their
own
creatures
preach
his
praise
,
little
to
their
contentment
;
for
,
the●e
Rulers
would
not
hear
Christ
,
and
their
case
was
to
hinder
any
from
hearing
him
,
and
now
they
are
made
to
hear
their
own
officers
preach
of
him
in
their
own
defence
.
5.
As
Christs
doctrine
is
singular
,
far
above
the
law
;
So
also
was
he
singular
in
his
way
of
it
,
for
authority
,
humility
,
grace
,
power
,
and
evidence
;
for
,
so
do
the
officers
confesse
of
him
,
Never
man
spake
like
this
man
,
they
never
heard
a
Scribe
preach
in
that
manner
,
See
Psal.
45.2
.
Luke
4.22
.
Matth.
7.28
,
29.
6.
Such
is
the
power
of
Christs
doctrine
,
that
even
such
as
come
unto
it
with
a
prejudice
,
and
with
a
purpose
to
persecute
the
Messengers
thereof
,
may
be
taken
by
it
themselves
,
and
if
not
converted
,
yet
bridled
and
restrained
;
for
,
this
is
the
reason
why
they
brought
him
not
,
Never
man
spake
like
this
man
,
and
therefore
they
were
bound
up
and
had
no
power
to
meddle
with
him
.
And
albeit
there
be
no
great
evidence
of
their
conversion
,
(
for
many
may
like
preaching
,
and
it
have
strange
effects
on
them
,
who
yet
are
for
from
God
;
and
belike
,
if
they
had
been
indeed
converted
,
they
would
hardly
have
returne
with
any
account
;
)
Yet
Christ
can
,
and
hath
converted
,
even
such
:
And
it
doth
speak
his
praise
,
that
by
the
means
of
spiritual
preaching
,
he
can
restrain
mens
fury
,
when
yet
they
are
not
really
converted
,
nor
their
heart
changed
.
Verse
47.
Then
answered
them
the
Pharisees
,
Are
ye
also
deceived
?
48.
Have
any
of
the
Rulers
,
or
of
the
Pharisees
beleeved
on
him
?
49.
But
this
people
who
knoweth
not
the
Law
,
are
cursed
.
The
Pharisees
,
who
were
ill
pleased
with
their
returning
without
their
earand
,
are
more
nettled
with
their
reason
,
and
do
upbraid
them
that
they
should
suffer
themselves
to
be
deceived
,
who
were
their
own
attenders
,
when
yet
none
of
the
Grandees
or
learned
Rabbi's
had
closed
with
Christ
,
only
an
accursed
crew
(
as
they
esteeme
them
)
of
ignorant
people
doated
on
him
.
Whence
learn
,
1.
It
is
an
old
,
but
injust
,
imputation
,
to
account
such
as
embrace
Christ
and
his
truth
,
deluded
;
for
,
so
do
they
reckon
here
,
are
ye
deceived
?
2.
Christ
when
he
pleaseth
,
can
adde
to
the
vexation
of
persecutors
,
by
bringing
the
knowledge
of
the
truth
which
they
persecute
in
others
,
in
among
their
own
confident
creatures
,
and
making
them
respect
it
whom
they
would
least
suspect
of
any
;
for
,
they
are
now
put
to
it
,
to
apprehend
that
Christ
is
coming
in
among
their
own
followers
,
and
that
they
are
also
deceived
.
3.
When
corrupt
men
are
never
so
much
convinced
,
yet
all
that
will
but
contribute
to
encrease
their
rage
,
and
their
opposition
to
truth
;
for
,
albeit
it
might
have
pleaded
much
for
Christ
among
them
,
that
their
very
creatures
are
affected
with
his
doctrine
;
Yet
all
that
followeth
thereupon
,
is
their
greater
eagernesse
to
bear
him
down
.
4.
Such
as
expresse
any
respect
to
Christ
and
his
truth
in
evil
times
,
may
expect
much
allurement
and
insinuation
from
Satan
,
to
draw
them
back
,
and
that
enraged
persecutors
will
cover
their
fury
with
enchantments
,
to
see
if
they
can
prevaile
;
for
,
these
words
,
are
ye
also
deceived
,
although
spoken
in
anger
,
yet
do
not
tend
expresly
to
cry
them
down
who
had
said
somewhat
on
Christs
behalf●
,
but
to
insinuate
with
them
,
that
they
should
quit
that
course
,
alledging
not
only
that
they
were
deceived
,
but
that
,
however
the
multitude
went
wrong
,
yet
they
expected
better
things
of
them
who
were
their
ordinary
followers
.
5.
Such
as
will
not
stoop
to
Christ
nor
respect
the
honour
of
being
his
servants
,
are
justly
left
to
stoop
to
their
own
servants
,
to
intreat
for
their
countenance
in
their
wrong
course
;
Therefo●e
these
eminent
Rulers
must
thus
insinuate
and
flatter
their
base
officers
,
that
they
may
not
want
a
back
in
their
course
.
6.
It
is
nothing
strange
to
see
eminent
men
,
for
authoritie
and
parts
,
so
puffed
up
with
their
own
grandour
,
and
with
a
conceit
of
their
own
learning
and
knowledge
,
that
they
will
not
stoop
to
Christ
,
nor
embrace
him
;
for
,
they
confesse
that
not
any
of
the
Rulers
(
or
Governours
of
the
Jewes
)
or
of
the
Pharisees
(
their
eminent
sect
,
though
not
all
of
them
Rulers
)
have
beleeved
on
him
.
7.
It
is
an
old
engine
of
Satan
,
to
keep
men
from
Christ
,
by
reason
of
the
opposition
made
unto
him
by
eminent
and
able
Church-men
;
for
,
this
is
the
reason
whereby
they
think
to
disswade
them
,
Have
any
of
the
Rulers
,
or
of
the
Pharisees
beleeved
on
him
?
But
this
will
prove
a
weak
argument
to
them
who
have
learned
to
call
no
man
Rabbi
.
8.
To
live
ignorant
of
God
,
especially
in
a
visible
Church
,
is
in
effect
a
cursed
condition
;
for
,
this
general
is
of
truth
,
the
people
who
knoweth
not
the
Law
,
are
cursed
,
though
it
be
ill
applied
here
.
9.
It
is
an
ordinary
device
of
Satan
,
to
deterre
men
from
embracing
the
truth
,
by
branding
them
with
odious
and
injust
imputations
who
do
follow
it
;
for
,
this
they
urge
as
another
strong
argument
,
But
this
people
who
know
not
the
Law
,
are
cursed
,
speaking
contemptibly
of
them
as
a
base
,
ignorant
and
cursed
crew
.
Whereas
not
only
is
it
high
presumption
in
Church
Rulers
,
thus
to
undervalue
Gods
heritage
in
respect
of
themselves
;
but
if
all
this
had
been
true
,
yet
it
was
unjust
for
them
to
lay
all
the
blame
upon
the
people
,
when
themselves
were
they
who
kept
the
people
in
ignorance
.
But
it
was
most
injust
,
thus
to
traduce
the
followers
of
Christ
,
who
by
seeking
to
the
fountain
of
blessednesse
,
and
embracing
the
promised
Messiah
,
did
prove
their
knowledge
and
blessednesse
;
whereas
they
themselves
were
in
effect
blinde
(
many
of
them
,
by
malicious
shutting
of
their
eyes
)
and
cursed
.
Ver.
50.
Nicodemus
saith
unto
them
,
(
He
that
came
to
Jesus
by
night
,
being
one
of
them
.
)
51.
Doth
our
Law
judge
any
man
before
it
heare
him
,
and
know
what
he
doth
?
While
they
are
thinking
to
reclaime
their
Officers
,
a
new
confusion
ariseth
among
them
,
and
they
are
refuted
in
their
proud
brag
concerning
the
unanimitie
of
their
Rulers
,
by
Gods
stirring
up
of
Nicodemus
,
who
though
he
do
not
yet
openly
avow
Christ
,
yet
he
pleads
that
he
might
have
fair
justice
,
and
that
they
who
taxe
the
people
of
ignorance
of
the
Law
,
would
not
manifest
their
own
ignorance
,
in
condemning
him
unheard
,
and
before
they
examined
narrowly
what
he
had
done
.
Whence
learn
,
1.
Christ
,
when
he
pleaseth
,
can
give
persecutors
more
work
then
they
can
overtake
,
and
raise
up
so
many
witnesses
for
himselfe
,
that
they
will
hardly
know
how
to
refute
them
all
;
for
,
before
they
have
done
with
the
officers
,
Nicodemus
gives
a
new
testimony
.
2.
God
can
turn
persecutors
loose
,
even
where
they
think
they
are
surest
,
and
raise
difference
of
judgement
,
even
where
they
blesse
themselves
in
their
unitie
;
for
,
they
use
it
as
a
strong
argument
to
their
followers
,
ver.
48.
that
the
Rulers
are
all
against
Christ
,
and
now
they
are
refuted
by
Nicodemus
a
Ruler
.
3.
Such
as
are
but
infirme
and
weak
,
may
yet
get
courage
in
a
time
of
need
,
to
speak
for
Christ
;
And
albeit
true
faith
may
lie
long
lurking
,
when
it
is
beset
with
the
centation
of
a
great
place
;
Yet
Christ
can
draw
it
out
when
he
needs
it
;
for
,
Nicodemus
,
who
came
to
Jesus
by
night
,
(
Chap.
3.
1
,
2.
)
dare
now
say
some-what
in
Council
for
him
;
and
albeit
yet
he
do
not
openly
avow
him
,
but
only
pleads
for
that
which
is
due
to
the
greatest
malefactour
;
yet
it
is
taken
by
them
as
a
testimony
to
Christ
,
and
afterward
we
will
finde
him
appear
better
.
Christ
will
not
want
witnesses
,
so
long
as
there
is
a
timorous
Nicodemus
,
a
politick
Gamaliel
,
yea
,
or
an
Ethnick
Pilate
,
to
employ
.
4.
Albeit
the
hazard
of
ill
company
be
but
too
discernably
,
in
many
who
converse
with
them
;
and
albeit
where
the
Lord
gives
a
calling
,
the
overcoming
of
that
one
difficulty
of
departing
from
respect
and
accommodations
,
would
prevent
many
tentations
that
follow
on
staying
;
Yet
it
is
not
the
will
of
God
,
that
men
abandon
a
lawful
station
,
because
of
the
corruptnesse
of
these
who
are
employed
with
them
in
it
;
Nor
yet
that
they
should
quit
their
station
in
a
Church
judica●●ry
,
so
long
as
that
Church
hath
not
received
a
bill
of
divorce
,
and
the
judicatory
is
in
it selfe
Gods
ordinance
,
and
the
members
,
such
officers
as
are
warranted
by
the
word
to
be
there
,
and
not
of
mens
devising
,
however
they
be
corrupt
;
Therefore
,
it
is
marked
of
Nicodemus
,
without
any
blemish
,
that
he
was
one
of
them
,
and
now
in
Council
with
them
.
For
this
Council
was
Gods
ancient
Ordinance
,
and
the
Church
of
the
Jewes
was
yet
a
true
Church
,
and
the
Rulers
,
how
corrupt
soever
,
were
men
in
lawful
Ecclesiastical
office
.
And
elsewhere
,
it
is
not
beleeving
Rulers
fault
,
that
they
were
Rulers
,
but
that
they
wronged
Christ
by
their
silence
in
their
station
.
See
Joh.
12.42
.
5.
It
is
the
lot
of
Christ
and
his
followers
,
to
meet
with
much
partiality
and
foule
play
in
the
world
,
so
that
they
will
not
be
allowed
the
faire
justice
that
is
not
denyed
even
to
malefactours
;
for
,
so
doth
Nicodemus
his
Apology
import
,
that
they
would
judge
him
before
they
hear
him
,
and
know
what
he
doth
,
which
is
not
only
contrary
to
the
Word
,
but
to
all
equity
in
any
procedure
,
which
requireth
that
Judges
should
hear
parties
,
and
be
clearly
satisfied
in
matter
of
fact
,
before
they
proceed
to
sentence
.
See
Exod.
23.1
.
Lev.
19.15
.
Deut.
17.4
.
6.
Men
may
very
readily
fall
in
that
fault
which
they
will
soon
discerne
in
others
;
And
they
who
taxe
others
of
ignorance
,
may
give
proofe
of
much
ignorance
themselves
;
especially
when
they
are
blinded
with
passion
;
for
,
whereas
they
condemned
the
people
as
ignorant
,
ver.
49.
Nicodemus
findeth
their
practice
lesse
aggreeable
to
the
law
,
doth
our
law
(
given
to
us
the
Jewes
,
and
of
the
knowledge
whereof
we
the
Rulers
do
glory
)
judge
a
man
before
it
hear
him
,
&
c
?
Verse
52.
They
answered
,
and
said
unto
him
,
Art
thou
also
of
Galilee
?
Search
and
look
:
for
out
of
Galilee
ariseth
no
Prophet
.
53.
And
every
man
went
unto
his
own
house
.
Followeth
their
reply
to
Nicodemus
,
with
the
conclusion
of
their
whole
consultation
.
Albeit
Nicodemus
spake
but
very
little
,
and
that
which
might
have
been
said
for
any
delinquent
,
yet
he
meeteth
with
as
hard
a
rub
as
if
he
had
said
more
.
They
do
upbraid
him
with
Galilee
,
and
do
assert
that
they
are
so
sure
that
Christ
,
who
came
(
as
they
supposed
)
out
of
Galilee
,
is
not
so
much
as
a
Prophet
,
that
if
he
were
also
of
Galilee
,
they
would
respect
him
the
lesse
.
And
therefore
they
bid
search
and
look
,
not
so
much
if
Nicodemus
were
a
Galilean
,
as
if
he
could
produce
any
record
,
testifying
that
ever
a
Prophet
had
risen
out
of
Galilee
.
Yet
it
is
remarkable
,
that
however
they
were
thus
more
and
more
enraged
,
yet
they
scatter
without
any
conclusion
against
Christ
.
Whence
learn
.
1.
Persecutors
are
so
furious
,
that
if
a
man
speak
but
mildly
and
equitably
in
Christs
cause
,
and
do
not
oppose
him
as
furiously
as
themselves
,
they
will
be
sure
to
account
him
an
enemy
;
for
,
so
do
they
deal
with
Nicodemus
,
who
spake
nothing
but
what
justice
requireth
,
even
though
the
party
pleaded
for
deserved
to
be
condemned
.
2.
It
is
a
token
of
fury
in
men
,
and
of
their
rage
against
Christ
,
that
when
any
plead
for
him
,
they
are
not
answered
in
reason
,
but
their
persons
are
reflected
on
;
for
,
so
do
they
answer
Nicodemus
his
rational
exception
,
Art
thou
also
of
Galilee
?
3.
It
is
also
the
way
of
persecutors
,
to
bear
down
truth
,
by
making
false
and
untrue
grounds
passe
for
currant
;
for
,
such
are
their
reasonings
here
,
Search
and
look
,
for
out
of
Galilee
ariseth
no
Prophet
.
Where
they
lay
down
two
false
principles
;
one
was
,
that
Christ
came
out
of
Galilee
,
whereas
indeed
he
was
born
in
Bethlehem
;
and
the
other
was
,
that
suppose
it
had
been
true
that
no
Prophet
had
hitherto
arisen
out
of
Galilee
;
yet
it
would
not
follow
that
none
should
ever
arise
out
of
it
.
4.
It
is
very
great
injustice
,
to
rub
reproaches
upon
whole
provinces
of
people
within
the
visible
Church
,
and
particularly
,
to
account
of
them
as
secluded
from
the
participation
of
the
gifts
of
Gods
grace
,
which
are
freely
bestowed
according
to
his
pleasure
;
for
,
herein
they
saile
,
not
only
that
they
reproach
the
whole
province
of
Galilee
,
(
a
practice
like
to
which
did
once
breed
great
trouble
,
Judg.
12.4
.
)
but
that
they
would
seclude
all
of
them
from
being
ever
capable
of
that
gift
of
prophecy
.
5.
There
is
no
council
nor
understanding
against
Christ
,
but
when
he
pleaseth
,
he
can
dissipate
all
of
it
;
for
,
here
,
every
man
went
to
his
own
house
,
without
doing
any
thing
.
And
albeit
he
take
not
alwayes
this
mean
of
making
their
councils
dissolve
without
conclusion
;
yet
we
may
be
certain
that
if
they
get
permission
to
conclude
,
yet
they
shall
never
get
their
conclusions
,
put
in
execution
;
or
if
they
do
execute
them
,
yet
they
shall
be
far
from
the
end
which
they
propose
to
themselves
to
attain
thereby
,
which
is
,
the
subversion
of
Christ
,
his
Kingdome
,
and
truth
.
6.
When
God
hath
the
conspiracies
of
men
against
Christ
to
dissipate
,
he
needs
not
many
probable
means
to
effectuate
it
,
but
can
cause
the
speaking
of
one
word
serve
the
turne
,
to
break
the
snare
;
for
,
upon
Nicodemus
word
,
this
followeth
,
every
man
went
to
his
own
house
.
CHAP.
VIII
.
IN
this
Chapter
John
continueth
the
Narration
of
Christs
proceedings
and
doctrine
at
Jerusalem
,
after
the
feast
of
Tabernacles
.
And
in
it
we
have
,
1.
The
history
concerning
the
woman
taken
in
adultery
;
&
Christs
proceeding
with
those
that
brought
her
to
him
,
and
with
her selfe
;
to
ver.
12.
2
Christs
preaching
and
offer
to
the
Jewes
,
ver.
12.
with
his
justifying
of
his
own
testimony
against
them
who
contradicted
it
,
ver.
13.
—
20.
His
threatning
of
them
with
his
departure
,
and
that
they
shall
be
forced
to
see
his
glory
,
ver.
21.
—
29.
His
preaching
to
them
who
beleeved
on
him
,
ver.
30
,
31
,
32.
His
refuting
of
the
Jewes
,
who
boasted
of
their
freedome
and
parentage
,
ver.
33.
—
47.
and
railed
at
his
person
,
opposing
what
he
said
of
himselfe
,
ver.
48.
—
58.
And
,
his
escaping
of
their
fury
,
ver.
59.
Ver.
1.
JEsus
went
unto
the
mount
of
Olives
:
2.
And
early
in
the
morning
he
came
againe
into
the
Temple
,
and
all
the
people
came
unto
him
,
and
he
sate
down
and
taught
them
.
Unto
this
history
of
the
adulterous
woman
,
somewhat
is
premitted
(
in
these
verses
)
by
way
of
introduction
,
which
also
points
out
the
connexion
of
this
purpose
with
the
former
.
And
,
1.
Whereas
his
persecutors
,
had
houses
of
their
own
to
go
to
,
Chap.
7.
53.
he
,
after
his
preaching
and
debates
retires
to
the
Mount
of
Olives
without
the
City
,
that
night
,
ver.
1.
We
finde
elsewhere
that
he
went
out
and
lodged
by
night
in
Bethany
,
(
which
was
upon
the
side
of
that
Mount
,
)
belike
with
Lazarus
and
his
Sisters
,
that
so
he
might
prevent
any
designe
they
might
have
against
him
,
to
be
acted
in
night
uproares
.
See
,
Matth.
21.17
.
But
his
early
returne
,
ver.
2.
makes
it
probable
that
he
rather
went
out
to
the
Mount
it selfe
,
that
he
might
pray
in
secret
;
and
so
it
seems
to
be
understood
,
Luke
21.37
.
with
Chap.
22.
39
,
40.
And
this
seems
to
have
been
his
constant
custome
after
this
time
,
to
leave
the
City
by
night
.
2.
Having
spent
the
night
there
,
he
returnes
to
the
Temple
,
and
finding
the
people
stock
about
him
,
he
teaches
them
,
Who
these
hearers
were
,
whether
the
people
that
were
now
ready
to
depart
on
this
day
after
the
feast
,
(
for
whose
cause
Christ
returns
so
early
)
or
,
the
multitude
of
the
in
habitants
of
Jerusalem
,
is
not
much
material
.
Only
it
seems
that
they
were
of
the
common
sort
,
and
few
or
none
of
the
Rulers
.
And
as
for
his
gesture
in
teaching
,
that
he
sate
down
,
it
was
their
custome
in
these
times
,
and
a
testimony
of
the
respect
that
is
due
to
them
that
carry
the
minde
of
God
;
and
we
finde
Christ
sometime
preach
sitting
,
Luke
4.20
,
21.
sometime
standing
,
Joh.
7.37
and
at
this
time
his
wearinesse
with
night
watching
might
call
for
it
.
Nor
is
it
much
to
be
stood
upon
,
which
of
these
gestures
men
use
in
preaching
;
But
Preachers
ought
in
these
things
accommodate
themselves
to
seek
the
benefit
of
hearers
,
and
that
they
be
heard
and
seen
by
them
.
Doctrine
,
1.
It
is
no
strange
thing
to
see
Christ
and
his
followers
,
for
all
their
faithful
services
in
an
ingrate
world
,
yet
wanting
any
comfortable
accommodations
in
it
:
for
,
after
Christ
hath
spent
the
day
time
in
teaching
,
he
wants
a
safe
and
convenient
place
to
retire
unto
,
within
the
Citie
,
and
must
go
out
to
the
Mount
of
Olive
.
See
Luke
9.58
.
2.
It
is
the
duty
of
Christs
Servants
and
people
,
not
to
rest
satisfied
with
any
publike
and
open
performances
in
Gods
service
;
But
they
should
also
joyne
therewith
a
conscientious
observance
of
the
duty
of
secret
prayer
:
which
is
not
only
needful
in
Ministers
,
that
they
may
draw
down
blessings
upon
their
endeavours
,
but
in
all
the
godly
also
;
that
it
may
be
a
witnesse
of
their
sincerity
,
and
a
mean
of
keeping
up
communion
with
Christ
,
and
of
preventing
much
anxietie
:
Therefore
Christ
,
after
his
preaching
all
day
,
goes
to
prayer
in
the
Mount
of
Olives
.
3.
As
the
sinnes
of
the
Elect
deprived
Christ
of
many
a
nights
sleep
,
that
so
he
might
sanctifie
rest
and
sleep
to
his
beloved
,
(
whereof
this
passage
is
one
instance
)
So
they
who
are
servent
in
following
after
communion
with
God
,
will
rather
take
their
sleeping
time
,
then
they
should
want
an
opportunitie
of
secret
prayer
;
As
here
Christs
practice
doth
teach
.
4.
As
the
general
calling
of
Christianity
is
a
very
throng
task
,
wherein
a
man
needs
never
want
an
opportunity
of
doing
service
to
God
,
Yet
without
prejudice
to
his
outward
calling
and
occupation
;
So
in
particular
,
a
Ministers
task
is
very
great
,
and
preaching
and
prayer
,
and
the
duties
of
his
calling
following
thereupon
,
may
take
up
his
whole
time
,
if
he
be
faithful
:
As
here
Christs
practice
doth
teach
,
who
having
spent
the
night
in
prayer
,
early
in
the
morning
came
againe
into
the
Temple
and
taught
.
See
Act.
6.4
.
5.
As
Christ
can
get
hearers
to
himselfe
,
when
he
pleaseth
,
and
purposeth
to
do
good
,
even
in
despight
of
all
his
enemies
;
So
affection
to
Christ
,
and
his
doctrine
,
will
stand
upon
no
impediment
that
would
stop
the
way
:
Therefore
,
albeit
it
was
yet
early
,
and
the
Rulers
were
raging
against
Christ
;
yet
all
the
people
came
unto
him
.
6.
Where
affection
is
kindled
,
and
drawes
men
to
frequent
Christs
company
,
they
will
be
sure
of
a
meeting
,
and
to
be
taught
by
him
:
Therefore
,
albeit
he
might
justly
have
a
great
quarrel
against
that
Citie
;
Yet
since
affection
drew
the
people
,
he
could
not
refuse
them
,
but
sat
down
,
and
taught
them
.
Verse
3.
And
the
Scribes
and
Pharisees
brought
unto
him
a
woman
taken
in
adultery
,
and
when
they
had
set
her
in
the
mids
.
4.
They
say
unto
him
,
Master
,
this
woman
was
taken
in
adultery
,
in
the
very
act
.
5.
Now
Moses
in
the
Law
commanded
us
,
that
such
should
be
stoned
:
but
what
sayest
thou
?
6.
This
they
said
tempting
him
,
that
they
might
have
to
accuse
him
.
—
Followeth
the
history
it selfe
:
wherein
,
first
,
(
in
these
verses
)
we
have
the
case
propounded
to
Christ
by
the
Scribes
and
Pharisees
,
who
while
he
is
preaching
,
do
present
a
woman
taken
in
the
act
of
adultery
unto
him
,
and
pointing
out
what
was
determined
in
Moses
law
,
they
do
in
an
insinuating
way
ask
his
judgement
,
only
that
they
might
take
some
advantage
of
him
by
his
answer
.
For
,
if
he
should
,
according
to
his
wonted
offers
of
clemency
assoile
her
,
they
would
condemne
him
as
contrary
to
Moses
;
and
if
he
condemned
her
to
die
,
then
they
thought
to
make
him
odious
to
the
people
,
as
contradicting
his
own
practice
,
in
eating
with
Publicans
and
sinners
,
and
his
Doctrine
,
in
offering
mercy
and
grace
so
freely
.
We
need
not
be
inquisitive
why
they
present
only
the
woman
,
though
it
be
probable
,
that
however
they
were
taken
in
the
very
act
,
yet
the
man
had
escaped
from
among
their
hands
.
Doctrine
.
1.
Christs
servants
ought
not
to
think
it
strange
,
when
they
get
not
through
spiritual
duties
with
ease
,
but
do
meet
with
many
temptations
and
interruptions
in
them
;
for
,
Christ
himselfe
was
interrupted
by
these
wicked
men
;
They
brought
in
a
woman
taken
in
adultery
,
&c.
2.
It
gives
just
ground
of
suspition
,
when
men
,
who
were
violent
enemies
,
do
on
a
suddain
become
flattering
and
insinuating
friends
;
for
,
it
was
for
little
good
that
they
who
,
even
now
,
were
seeking
to
kill
him
,
do
in
a
flattering
way
call
him
Master
,
and
do
set
this
woman
in
the
mids
,
or
,
in
open
judgement
,
before
him
,
and
do
seek
resolution
concerning
her
from
him
.
3.
Such
is
the
perversity
of
fallen
man
,
that
whatever
God
do
testifie
of
his
displeasure
,
by
word
or
judgements
,
against
grossest
sinnes
;
Yet
they
are
continued
in
and
followed
,
yea
,
and
committed
in
times
when
God
calls
them
to
solemne-exercises
of
his
worship
:
for
,
albeit
adultery
be
expressely
prohibited
,
as
a
grosse
iniquity
,
and
albeit
that
and
the
like
uncleannesse
had
oftentimes
drawn
down
very
remarkable
judgements
,
as
on
Sodom
and
the
tribe
of
Benjamin
;
Yet
there
is
a
woman
taken
in
adultery
,
and
that
in
the
time
of
their
solemne
feast
.
4.
Albeit
men
think
to
carry
their
sinnes
very
closly
;
and
albeit
uncleannesse
in
particular
,
be
a
work
of
darknesse
;
Yet
the
Lord
,
when
he
pleaseth
can
easily
bring
it
out
to
light
;
for
,
she
is
taken
in
the
very
act
.
And
albeit
many
may
escape
this
,
yet
the
Lord
can
make
their
sinne
finde
them
out
,
and
make
their
own
consciences
bring
it
out
many
years
after
it
is
committed
.
5.
Albeit
the
Lord
may
justly
bring
out
hidden
sinne
,
that
the
sinner
may
be
made
a
spectacle
of
his
vengeance
;
Yet
oft-times
it
proves
a
great
mercy
to
the
sinner
,
when
he
gets
not
liberty
to
lurk
in
a
sinful
course
,
but
is
brought
out
to
light
with
it
:
As
here
it
proved
in
the
issue
,
this
woman
being
discovered
,
is
brought
to
Christ
even
by
his
very
enemies
,
and
(
in
appearance
)
gets
good
of
him
,
which
she
had
missed
,
if
she
had
not
been
found
out
.
6.
The
Lord
doth
so
far
detest
the
sinne
of
adultery
,
violating
the
Covenant
of
marriage
,
and
especially
in
women
,
who
do
corrupt
a
family
,
by
bringing
in
an
illegitimate
issue
into
it
;
That
it
is
his
will
,
that
such
,
a
transgression
be
punished
with
death
:
for
,
so
do
they
repeat
his
Law
given
by
Moses
,
that
such
should
be
stoned
;
and
being
a
punishment
of
a
moral
transgression
,
it
should
stand
in
force
so
long
as
the
transgression
is
still
the
same
:
The
law
concerning
the
putting
of
adulterers
to
death
,
is
clear
from
Levit.
20.10
.
Deut.
22.22
.
But
for
the
particular
way
of
it
,
by
stoning
,
it
seems
to
be
gathered
from
that
particular
Law
,
concerning
the
betrothed
Virgin
,
and
him
that
lay
with
her
,
Deut.
22.23
,
24.
7.
It
is
the
disposition
of
wicked
men
,
to
make
it
their
study
to
lay
snares
,
whereby
they
think
to
entrap
Gods
people
,
and
to
seek
advantages
against
them
;
partly
,
by
faire
language
,
and
partly
,
by
cunning
tentations
,
that
so
they
may
make
them
and
their
way
odious
:
for
,
so
do
they
deale
with
Christ
,
they
flatter
him
,
and
ask
but
what
sayest
thou
?
but
they
did
it
tempting
him
,
that
they
might
have
to
accuse
him
.
And
albeit
they
gained
nothing
at
Christs
hand
in
this
;
Yet
his
followers
have
need
to
be
cautious
,
and
to
beware
of
subtile
insinuaters
:
Not
that
it
is
best
to
countermine
subtilty
with
subtilty
,
but
they
should
look
on
honesty
as
great
safety
,
and
divine
policy
,
in
such
cases
.
8.
Christ
doth
easily
discerne
the
drift
of
his
enemies
,
and
doth
know
which
are
tempting
curious
questions
,
and
which
are
propounded
out
of
necessity
:
Therefore
doth
John
,
being
taught
of
him
,
record
what
was
their
drift
,
This
they
said
tempting
him
,
that
they
might
have
to
accuse
him
.
And
indeed
,
when
any
come
to
Christ
with
cases
,
he
first
looks
into
the
questioners
heart
,
that
he
may
know
how
it
is
affected
with
what
he
propounds
,
before
he
answer
it
.
Ver.
6.
—
But
Jesus
stooped
down
,
and
with
his
finger
wrote
on
the
ground
,
as
though
he
heard
them
not
.
7.
So
when
they
continued
asking
him
,
he
lift
up
himselfe
and
said
unto
them
,
He
that
is
without
sin
among
you
,
let
him
first
cast
a
stone
at
her
.
8.
And
againe
he
stooped
down
,
and
wrote
on
the
ground
.
9.
And
they
which
heard
it
,
being
convicted
by
their
own
conscience
,
went
out
one
by
one
,
beginning
at
the
eldest
,
even
unto
the
last
:
and
Jesus
was
left
alone
,
and
the
woman
standing
in
the
midst
.
In
the
second
place
,
we
have
Christs
dealing
with
them
who
brought
the
woman
,
and
propounded
the
case
.
And
,
1.
He
writes
upon
the
ground
as
if
he
heard
them
not
,
in
testimony
of
his
sleighting
them
,
ver.
6.
2.
When
his
silence
seemed
to
them
to
flow
from
some
advantage
they
had
of
him
in
this
matter
,
and
therefore
they
importune
him
the
more
:
He
leaves
the
question
,
and
turnes
to
the
questioners
,
bidding
them
search
their
own
bosomes
,
and
since
they
needed
not
witnesses
,
who
were
to
cast
the
first
stone
,
Deut.
17.7
.
He
bids
those
among
them
,
who
were
without
sinne
,
supply
that
office
;
and
again
writes
upon
the
ground
,
in
testimony
of
his
dislike
of
them
,
ver.
7
,
8.
Upon
this
,
3.
Followeth
the
effect
of
Christs
answer
,
which
is
the
conviction
of
these
wicked
men
,
who
being
conscious
to
themselves
what
they
were
,
and
not
willing
to
confesse
it
,
nor
to
debate
with
him
who
could
bring
them
out
to
light
before
the
people
,
they
take
advantage
of
his
stooping
down
,
to
slip
quietly
away
,
leaving
the
woman
and
Christ
alone
(
not
simply
alone
,
for
the
multitude
stayed
and
the
woman
in
the
midst
,
but
all
the
accusers
left
them
)
And
this
they
did
,
beginning
at
the
eldest
,
who
were
most
guilty
,
and
most
prudent
to
discerne
what
was
in
this
answer
,
ver.
9.
For
clearing
this
answer
a
little
,
Consider
,
1.
As
for
that
phrase
,
he
that
is
without
sinne
,
which
imports
a
compleat
purity
,
we
need
not
here
curiously
distinguish
it
,
from
that
blamelesnesse
and
being
irreprehensible
,
which
is
elsewhere
urged
,
1
Tim.
3.2
.
Tit.
1.6
.
seeing
the
Law
of
God
requires
both
,
and
it
was
their
great
presumption
to
insult
so
over
the
woman
,
and
over
Christ
as
an
enemy
to
the
Law
,
when
yet
they
were
not
only
not
sinlesse
,
but
not
free
of
the
like
grosse
crimes
,
if
not
the
same
,
wherein
the
woman
was
taken
.
2.
Christs
requiring
they
should
be
without
sinne
who
execute
this
sentence
,
doth
not
condemne
Magistrates
,
who
execute
justice
,
though
themselves
be
sinners
;
Yea
,
though
they
be
vitious
themselves
.
For
he
doth
not
speak
,
as
a
Magistrate
,
prescribing
that
none
should
be
punished
but
by
innocent
and
blamelesse
men
;
nor
doth
he
condemne
the
doing
of
justice
and
punishing
of
sinne
in
it selfe
:
But
as
a
teacher
,
he
sheweth
what
God
will
finde
culpable
in
Magistrates
;
to
wit
,
if
they
make
little
conscience
of
their
own
sinnes
,
when
yet
they
punish
sinne
in
others
3.
Albeit
Christs
discourse
doth
not
answer
directly
to
their
question
,
yet
it
fully
breaks
their
snare
laid
for
him
,
and
brings
a
snare
upon
themselves
.
For
it
doth
not
strike
against
Moses
Law
,
seeing
he
acknowledgeth
the
equi●y
of
the
sentence
of
stoning
,
though
he
was
not
a
Judge
to
pronounce
it
,
and
as
a
Minister
would
have
them
look
to
their
own
consciences
.
Nor
doth
this
rough
dealing
contradict
his
doctrine
of
free-grace
,
seeing
he
is
speaking
to
unhumbled
Pharisees
,
that
he
may
fit
them
for
his
mercy
,
and
he
deales
sweetly
with
the
woman
afterward
.
But
as
for
them
,
his
discourse
doth
indeed
pinch
them
,
while
as
they
who
boasted
so
much
of
respect
to
the
Law
,
are
found
to
regard
it
so
little
in
their
own
practice
,
that
their
consciences
sends
them
away
confounded
.
Doctrine
,
1.
As
Christ
knoweth
who
propound
questions
,
only
to
tempt
him
,
and
who
desire
to
be
taught
;
So
he
who
warmely
entertains
the
one
,
doth
justly
sleight
the
other
,
as
unworthy
of
an
answer
:
for
,
But
Jesus
stooped
down
,
and
with
his
finger
wrote
on
the
ground
,
as
though
he
heard
them
not
.
It
is
but
curiosity
to
enquire
what
he
wrote
;
but
his
end
in
it
,
was
,
not
only
to
shew
,
that
it
is
fitter
Ministers
do
any
thing
,
then
employ
themselves
in
civil
affaires
;
but
chiefly
to
shew
,
that
their
question
was
idle
,
and
deserved
no
answer
.
2.
Christs
enemies
may
get
leave
to
think
that
they
have
some
notable
advantage
of
him
and
his
followers
,
only
that
their
own
disappointment
may
be
the
more
shameful
and
sad
:
for
,
before
they
are
convinced
,
they
think
Christ
is
silent
because
he
knew
not
what
to
say
,
and
therefore
they
continued
asking
him
,
as
insulting
over
him
in
their
own
mindes
,
if
not
also
in
their
expressions
.
3.
Albeit
Christ
be
tender
and
gracious
toward
humbled
sinners
;
Yet
he
will
strictly
presse
the
Law
upon
all
such
as
conceit
of
their
righteousnesse
,
and
will
not
come
to
him
;
Therefore
doth
he
deal
so
roughly
with
those
men
,
and
points
out
what
the
Law
required
of
them
.
4.
The
perfect
and
spiritual
Law
of
God
doth
require
of
men
,
not
only
that
they
be
without
publike
and
visible
blemish
:
but
that
they
be
without
sinne
or
spot
:
for
so
much
doth
Christ
require
of
these
unhumbled
men
,
that
they
be
without
sinne
,
5.
It
is
the
will
of
God
,
that
these
who
punish
sinne
in
others
,
should
be
sensible
of
their
own
failings
and
that
the
sense
of
their
own
sinnes
make
them
tender
toward
others
:
And
it
is
a
token
of
unsanctified
Spirits
,
when
men
who
censure
or
punish
others
,
do
not
look
upon
their
own
wayes
,
nor
do
abstain
from
all
lewd
practices
themselves
,
nor
look
upon
the
worst
of
sinners
as
their
own
picture
,
if
they
were
left
to
themselves
:
for
,
this
is
the
scope
of
Christs
answer
,
as
is
before
explained
.
6.
In
our
necessary
medling
with
wicked
men
,
it
is
our
duty
to
take
heed
we
do
nothing
that
may
seeme
to
approve
them
in
their
wicked
wayes
:
Therefore
,
again
he
stooped
down
and
wrote
on
the
ground
,
to
testifie
that
as
at
first
he
liked
not
their
discourse
;
So
yet
he
approved
it
not
(
however
he
had
answered
it
)
nor
would
keep
up
conference
with
them
.
7.
As
without
Christs
power
,
the
most
spiritual
doctrine
will
do
no
good
to
the
best
of
men
;
so
when
he
pleaseth
,
he
can
put
an
edge
upon
a
very
short
sentence
,
to
make
it
waken
the
most
benummed
conscience
,
and
cause
it
imprint
inward
challenges
upon
the
heart
,
and
outward
shame
upon
the
foreheads
of
men
:
for
,
so
doth
it
here
appear
,
they
are
convicted
by
their
own
conscience
,
and
glad
of
an
opportunity
to
steal
away
.
8.
A
wakened
conscience
will
get
other
things
to
think
upon
,
then
to
be
taken
up
with
idle
cavils
about
Religion
,
or
descanting
upon
the
faults
of
others
onely
,
for
,
they
quit
both
their
tempting
of
Christ
,
and
accusing
of
the
woman
,
and
steal
away
.
9.
A
wakened
conscience
will
tell
a
man
,
that
the
longer
he
liveth
,
his
guilt
is
still
encreasing
,
and
he
hath
daily
the
more
cause
to
be
ashamed
of
himself
for
it
,
for
,
so
much
is
imported
that
they
went
out
,
beginning
at
the
eldest
,
even
to
the
last
.
10.
Every
conviction
of
conscience
is
not
saving
,
nor
is
every
one
in
a
state
of
grace
,
whose
conscience
findes
the
edge
of
the
word
,
to
make
him
ashamed
of
sin
;
for
,
these
men
are
convicted
;
and
went
out
,
as
being
ashamed
,
who
yet
are
but
in
the
gall
of
bitternesse
.
11.
It
is
a
sure
evidence
of
an
unsound
wakening
of
conscience
,
when
mens
convictions
make
them
flee
from
Christ
,
and
shun
either
his
further
convictions
or
comforts
;
Whereas
it
is
good
not
to
go
away
from
him
,
when
sin
is
discovered
,
and
the
truly
humbled
sinner
is
kept
with
him
till
he
finde
favour
:
for
,
so
appears
in
them
,
being
convicted
,
they
went
out
from
Christ
,
and
that
one
by
one
,
without
noise
,
when
he
was
now
stooping
down
,
that
so
he
might
not
have
occasion
to
say
any
more
to
them
:
whereas
the
poor
woman
,
though
let
go
,
stands
still
in
the
midst
,
in
the
place
where
she
was
sifted
as
a
guilty
person
,
till
she
hear
what
Christ
will
say
to
her
.
12.
All
the
plots
of
wicked
men
against
Christ
,
will
at
last
tend
to
their
own
visible
and
open
shame
:
for
,
this
was
the
issue
of
their
enterprise
.
They
came
in
with
a
resolution
to
have
entrapped
Christ
,
and
they
are
sent
out
with
much
shame
and
confusion
on
their
own
faces
.
Verse
10.
When
Jesus
had
lift
up
himselfe
,
and
saw
none
but
the
woman
,
he
said
unto
her
,
Woman
,
where
are
those
thine
accusers
?
hath
no
man
condemned
thee
?
11.
She
said
,
No
man
,
Lord
.
And
Jesus
said
unto
her
,
Neither
do
I
condemne
thee
:
go
,
and
sinne
no
more
.
In
the
third
place
,
We
have
Christs
dealing
with
the
woman
herself
;
who
being
left
by
her
accusers
,
and
not
condemned
by
them
,
he
doth
also
dismisse
her
with
a
gentle
warning
,
to
watch
over
her
wayes
in
time
to
come
.
In
doing
whereof
,
he
doth
not
make
void
the
Law
of
Moses
,
nor
say
that
none
ought
to
condemne
her
to
death
,
but
he
declines
to
act
the
part
of
a
civil
Magistrate
in
passing
sentence
upon
her
,
and
doth
act
the
part
of
a
Minister
of
the
Gospel
,
in
absolving
an
humbled
sinner
.
Doctrine
1.
As
they
who
run
away
from
Christ
,
when
they
are
convinced
,
do
but
go
on
in
their
sinne
,
and
carry
their
shame
with
them
;
So
they
who
attend
upon
Christ
,
and
betake
themselves
to
the
posture
of
condemned
sinners
,
will
at
last
get
a
gracious
answer
;
as
this
womans
experience
doth
teach
,
who
(
when
her
accusers
went
out
)
did
stay
still
,
to
her
own
great
advantage
.
2.
It
is
necessary
,
that
such
as
are
waiting
on
Christ
for
grace
,
be
serious
observers
of
his
dealing
,
that
from
thence
they
may
learn
to
know
what
a
one
he
is
:
for
,
his
questions
,
when
he
lift
up
himself
,
Where
are
those
thine
accusers
?
hath
no
man
condemned
thee
?
did
not
slow
from
any
ignorance
in
him
,
but
serve
to
excite
her
to
consider
the
power
of
his
word
,
and
what
effects
it
had
produced
,
and
to
shew
that
his
doings
are
not
easily
marked
,
even
when
they
are
acted
before
our
eyes
.
3.
Such
as
are
truly
humbled
with
the
sence
of
their
sins
,
will
get
little
pleasure
to
meddle
,
save
with
these
things
which
nearly
concern
themselves
:
for
,
albeit
Christ
propounded
two
questions
,
yet
she
answers
onely
to
what
concerns
herself
,
and
that
no
man
had
condemned
her
,
not
meddling
with
what
concerned
them
.
4.
Such
as
Christ
hath
a
minde
to
do
good
unto
,
are
not
to
expect
that
so
much
will
be
intimate
unto
them
at
first
,
but
they
must
be
content
to
be
exercised
with
attendance
,
and
speaking
to
Christ
,
till
the
compleat
deliverance
come
;
for
,
so
much
appears
in
his
dealing
with
this
woman
,
He
speaks
so
in
her
cause
to
the
Pharisees
,
as
encourageth
her
to
stay
still
,
till
she
see
what
further
he
will
say
:
Then
,
he
leads
her
up
to
speak
to
him
,
and
gives
her
a
ground
of
an
argument
,
that
since
no
man
had
condemned
her
,
therefore
he
,
the
Saviour
of
sinners
,
would
deal
gently
with
her
:
and
at
last
,
he
brings
out
his
sweet
sentence
,
5.
The
charge
and
office
of
the
Ministry
is
inconsistent
,
in
Gods
appointment
,
with
the
exercise
of
the
office
of
Magistracie
,
in
one
and
the
same
person
;
and
it
is
so
weighty
a
calling
,
that
it
is
enough
to
take
up
the
whole
man
:
Therefore
,
doth
Christ
,
the
great
Messenger
of
the
Covenant
and
Preacher
of
the
Gospel
,
refuse
to
take
on
that
calling
,
Neither
do
I
condemne
thee
.
So
also
Luke
12.13
,
14.
6.
It
is
the
allowance
of
Christ
,
that
humble
and
cast
down
sinners
be
gently
dealt
with
by
his
Ministers
;
and
his
rich
grace
will
absolve
such
as
do
condemne
themselves
before
him
:
for
,
by
this
sentence
,
he
not
onely
declines
to
exercise
the
office
of
Magistracie
,
but
doth
absolve
her
,
whom
he
knew
to
be
humbled
,
in
the
Court
of
conscience
.
7.
It
ought
to
be
no
impediment
to
humble
sinners
to
expect
absolution
from
Christ
,
that
their
sins
are
such
as
by
the
Law
of
God
and
man
deserves
bodily
death
,
or
that
they
are
to
die
a
violent
death
for
them
:
for
,
though
this
sin
deserved
stoning
by
the
Law
of
God
;
yet
that
doth
not
hinder
Christ
to
give
her
a
pardon
.
8.
Grace
is
so
absolute
and
free
,
that
it
can
make
a
very
sudden
change
in
sinners
;
it
can
take
them
,
as
it
were
,
in
the
very
height
of
their
impiety
,
and
convert
and
make
pardoned
Saints
of
them
;
for
,
so
it
appears
in
this
woman
,
who
being
taken
in
the
very
act
of
adultery
,
goeth
not
away
from
Christ
till
she
be
absolved
.
9.
Such
as
have
tasted
of
Christs
grace
in
pardoning
their
sin
,
will
retain
so
much
sense
of
their
own
corrupt
inclinations
,
and
of
their
obligation
to
Christ
for
his
mercy
,
that
it
will
put
them
to
a
wary
and
circumspect
walking
for
time
to
come
:
for
,
so
much
is
imported
in
the
direction
subjoyned
to
her
absolution
,
Neither
do
I
condemn
thee
;
go
,
and
sin
no
more
.
See
chap.
5.14
.
10.
Albeit
humble
and
pardoned
sinners
should
have
an
eye
especially
,
upon
the
sins
they
have
been
formerly
addicted
unto
,
and
upon
grosse
and
scandalous
evils
,
that
they
break
not
out
into
them
;
Yet
they
should
also
be
sensible
of
their
pronenesse
to
all
sinne
,
as
having
the
seed
of
all
sin
within
them
,
and
should
have
an
universal
hatred
against
all
sin
,
and
be
watchful
over
themselves
,
that
they
fall
not
into
any
sin
:
Therefore
is
the
direction
general
,
Sin
no
more
,
that
she
should
not
onely
be
jealous
of
her
own
inclination
to
her
former
debordings
,
or
oppose
and
strive
against
some
sins
,
while
she
delighted
in
other
sins
,
but
that
she
should
watch
against
all
kind
of
sin
.
Verse
12.
Then
spake
Jesus
again
unto
them
,
saying
,
I
am
the
light
of
the
world
:
he
that
followeth
me
,
shall
not
walk
in
darknesse
,
but
shall
have
the
light
of
life
.
In
the
rest
of
the
Chapter
,
we
have
Christs
preaching
,
conference
and
debates
with
several
sorts
of
hearers
,
which
we
will
consider
in
order
as
they
lie
.
As
for
the
time
wherein
this
was
done
,
we
need
not
determine
that
it
was
on
another
day
then
that
wherein
he
absolved
the
adulteresse
,
which
some
gather
from
this
that
the
Pharisees
were
then
gone
out
,
verse
9.
and
are
now
come
in
again
,
verse
13.
for
it
may
be
conceived
,
that
these
who
now
debate
with
him
,
were
some
others
then
they
who
had
brought
in
the
woman
,
who
remained
among
the
multitude
,
to
watch
for
all
advantages
;
or
,
it
needs
not
be
thought
strange
,
that
even
they
should
have
so
much
impudence
,
as
shortly
to
return
back
,
to
oppose
his
Ministry
so
much
as
they
could
.
In
the
first
place
,
in
this
verse
we
have
Christ
returning
to
his
office
of
preaching
,
after
that
interruption
made
by
the
Scribes
and
Pharisees
,
and
making
a
rich
offer
of
himself
,
which
occasions
all
the
subsequent
debates
and
discourses
.
And
in
it
,
taking
occasion
(
as
would
appear
)
of
the
Sunnes
rising
and
bright
shining
in
the
morning
,
he
holds
out
himself
as
the
true
Sun
of
righteousnesse
and
light
of
the
world
;
offering
to
all
these
who
follow
him
,
that
they
shall
not
onely
have
present
light
to
order
and
sweeten
their
walking
,
but
that
this
light
shall
bring
life
with
it
,
and
lead
to
eternal
life
.
Whence
learn
,
1.
Whatever
interruptions
wicked
men
lay
in
Christs
way
,
yet
he
will
not
be
hindered
from
doing
and
offering
good
to
sinners
:
for
,
notwithstanding
they
hindered
him
in
preaching
,
verse
2
,
3.
Yet
now
he
returns
to
it
again
,
Then
spake
Jesus
again
unto
them
.
2.
There
is
no
better
way
to
conciliate
love
to
Christ
,
then
to
study
to
know
him
well
,
in
his
natures
,
excellencies
,
riches
,
and
free
offers
to
sinners
:
Therefore
doth
he
commend
himself
here
that
they
may
follow
him
,
I
am
the
light
of
the
world
,
&c
See
Psal.
9.10
.
Rev.
15.3
,
4.
3.
The
whole
world
lies
in
darknesse
of
it self
,
being
ignorant
of
misery
,
and
of
the
remedy
thereof
,
following
the
works
of
darknesse
,
and
liable
to
affliction
,
wrath
,
and
want
of
comfort
,
and
to
be
cast
into
outer
darknesse
,
where
there
is
weeping
and
gnashing
of
teeth
:
for
,
so
is
imported
in
this
Doctrine
,
that
without
Christ
,
mankinde
are
as
the
world
is
without
the
Sunne
,
and
the
use
of
these
lights
which
are
enlightened
thereby
.
4.
The
remedy
of
this
sad
condition
is
onely
to
be
had
in
Christ
,
and
he
is
able
to
cure
all
this
darknesse
,
by
enlightening
the
minde
,
and
causing
men
to
know
themselves
,
by
discovering
and
dispelling
the
works
of
darknesse
,
removing
of
wrath
and
misery
,
giving
clear
and
wholsome
directions
in
duty
,
and
chearing
up
and
warming
the
hearts
of
his
own
with
his
comforts
:
for
,
saith
he
,
I
am
the
light
of
the
world
.
See
Ch.
1.4
,
5
,
9.
The
Father
is
indeed
a
light
to
which
no
man
can
approach
,
and
before
whom
Angels
do
cover
their
faces
;
but
this
light
being
revealed
in
the
Sonne
,
is
brought
near
,
and
made
comfortable
unto
men
.
And
his
Instruments
and
Messengers
are
called
lights
,
because
they
instrumentally
conveigh
this
light
which
cometh
originally
from
him
.
5.
Christ's
grace
and
light
is
not
confined
to
one
place
or
sort
of
persons
,
but
is
patent
to
the
world
,
and
to
men
of
all
ranks
and
conditions
in
it
;
Therefore
is
he
called
the
light
of
the
world
.
6.
They
who
would
participate
of
the
riches
that
are
in
Christ
,
ought
to
take
him
for
their
guide
,
and
follow
him
,
neither
presuming
to
go
before
and
prescribe
unto
him
,
nor
yet
loitering
and
lying
by
when
he
,
in
his
example
and
directions
,
is
going
before
;
for
,
the
advantage
of
this
offer
is
,
to
him
that
followeth
me
,
saith
he
.
7.
As
it
is
the
duty
of
men
who
would
partake
of
Christs
riches
,
to
follow
him
;
So
they
who
follow
him
indeed
,
will
employ
all
the
comfort
they
finde
in
him
,
to
enable
and
encourage
them
to
duty
,
and
will
account
it
sufficient
,
if
they
be
enabled
to
walk
after
him
,
whatever
their
lot
be
otherwise
.
Therefore
is
the
promise
held
out
containing
what
they
may
expect
in
walking
.
8.
They
who
follow
Christ
,
may
expect
that
in
his
light
they
shall
see
light
;
They
will
not
be
left
in
darknesse
of
ignorance
,
nor
under
the
power
of
the
wayes
of
darknesse
,
or
under
the
danger
of
outer
darknesse
:
And
albeit
sometime
they
may
be
left
under
a
dark
condition
,
wanting
comfort
,
and
feeling
wrath
,
Isa.
50.10
.
Yet
neither
is
that
their
allowance
,
nor
shall
they
constantly
walk
so
,
or
be
left
altogether
under
such
a
condition
,
but
,
in
due
time
,
shall
have
light
arising
in
darknesse
:
for
,
so
is
the
promise
,
he
shall
not
walk
in
darknesse
,
but
shall
have
light
.
9.
The
light
that
comes
from
Christ
will
have
quickening
life
accompanying
it
,
and
doth
in
the
issue
tend
to
eternal
life
,
whereas
the
false
light
of
the
wicked
,
ends
in
sorrow
,
Isa.
50.11
.
Therefo●e
is
it
said
,
he
shall
have
the
light
of
life
,
or
,
that
light
which
is
accompanied
with
the
present
life
of
holinesse
,
which
in
due
time
will
end
in
eternal
life
.
Verse
13.
The
Pharisees
therefore
said
unto
him
,
thou
bearest
record
of
thy self
,
thy
record
is
not
true
.
14
Jesus
answered
,
and
said
unto
them
,
Though
I
bear
record
of
my self
,
yet
my
record
is
true
:
for
I
know
whence
I
came
,
and
whither
I
go
:
but
ye
cannot
tell
whence
I
come
,
and
whither
I
go
.
In
the
next
place
,
we
have
Christs
first
conference
and
debate
with
the
Pharisees
,
who
contradict
his
testimony
,
as
worthy
to
be
suspected
,
verse
13.
To
which
Christ
replies
,
asserting
the
truth
and
certainty
of
his
own
testimony
,
verse
14.
chalenging
them
for
rash
judgement
of
him
,
when
yet
he
was
not
judging
them
,
verse
15.
though
if
he
did
it
his
testimony
were
to
be
regarded
,
having
not
onely
himselfe
but
his
Father
to
bear
witnesse
to
him
,
which
were
a
sufficient
number
of
witnesses
by
the
Law
,
verse
16
,
17
,
18.
but
they
were
ignorant
of
the
Father
,
as
they
were
of
him
,
verse
19.
To
which
is
subjoyned
,
that
however
he
spake
thus
freely
,
and
they
had
a
great
minde
to
take
him
,
and
had
him
among
their
hands
,
yet
they
were
restrained
,
verse
20.
In
these
verses
,
We
have
their
exception
against
his
testimony
,
as
obnoxious
to
be
suspected
,
seeing
he
speaks
so
much
in
his
own
cause
,
verse
13.
And
Christ
,
albeit
,
chap.
5.31
.
he
did
,
by
way
of
preterition
,
passe
this
,
that
he
might
bring
in
the
many
witnesses
that
pleaded
for
him
;
Yet
here
he
doth
assert
that
his
testimony
concerning
himself
is
true
:
Which
he
confirmes
from
this
reason
;
That
he
came
from
God
,
and
was
to
return
to
him
again
:
and
being
certain
of
this
,
he
might
assert
it
,
whereas
they
being
ignorant
hereof
,
did
carp
at
him
.
The
force
of
this
reason
consists
in
these
;
partly
,
That
he
being
God
,
who
came
from
the
Father
in
respect
of
his
manifestation
in
the
flesh
,
and
was
to
return
to
him
in
regard
of
the
manifestation
of
his
glory
in
the
humane
nature
exalted
,
he
was
a
witnesse
above
all
exception
:
partly
,
That
being
the
great
Angel
of
the
Covenant
,
and
Ambassadour
from
the
Father
,
to
whom
he
was
to
return
an
account
,
he
might
lawfully
publish
his
own
Instructions
and
Commission
which
were
revealed
onely
to
himself
,
and
ought
to
be
credited
:
And
partly
,
That
he
perfectly
knowing
this
,
might
boldly
testifie
and
stand
to
it
.
Doctrine
1.
Christs
enemies
are
endlesse
and
restlesse
in
their
oppositions
unto
the
successe
of
the
Gospel
:
for
,
after
their
former
interruption
,
verse
3.
He
no
sooner
begins
to
preach
again
,
but
they
do
again
cavil
.
2.
Christs
rich
offers
will
not
prevail
with
malitious
enemies
,
to
make
them
quit
their
opposition
and
submit
:
for
,
when
he
is
not
threatning
,
but
graciously
inviting
sinners
to
partake
of
his
fulnesse
,
they
yet
cavil
.
3.
Whatever
just
cause
there
be
to
suspect
their
testimony
,
who
are
but
sinful
and
meere
men
,
when
they
commend
themselves
;
Yet
this
derogates
nothing
from
the
glory
of
Christs
being
true
in
his
testimonies
concerning
himself
:
for
,
albeit
they
think
they
have
great
advantage
of
Christ
from
this
common
principle
,
Thou
bearest
record
of
thy self
,
thy
record
is
not
true
,
yet
it
hath
no
weight
at
all
here
.
It
is
true
indeed
that
the
corrupt
nature
of
man
,
(
which
is
prone
too
seek
it self
,
and
hunt
after
vain-glory
,
which
yet
is
as
easily
lost
as
obtained
,
and
cannot
bear
our
weight
in
a
day
of
distresse
)
may
render
such
a
testimony
uncertain
,
but
not
necessarily
prove
it
untrue
,
even
in
men
;
For
honest
men
may
lawfully
commend
themselves
in
some
cases
,
and
yet
not
bear
false-witnesse
,
nor
yet
be
guilty
of
self-seeking
.
But
it
doth
not
at
all
hold
true
in
Christ
who
is
separate
from
sinners
,
and
not
to
be
bound
by
the
rules
prescribed
to
men
in
such
cases
.
4.
Enemies
their
opposing
and
interterrupting
of
Christ
,
will
not
make
void
his
purposes
;
but
he
can
make
their
opposition
occasion
much
benefit
to
his
people
:
for
,
albeit
they
thought
by
cavils
to
hinder
his
preaching
,
yet
his
very
defences
and
replies
did
bring
forth
most
precious
truths
of
the
Gospel
,
for
the
edification
of
his
hearers
then
,
and
of
his
people
to
the
end
of
the
world
.
5
Whatever
be
Christs
gracious
condescendence
,
for
the
conviction
of
sinners
,
and
confirmation
of
his
own
;
Yet
he
will
not
allow
that
any
should
deny
him
the
glory
of
any
of
his
prerogatives
,
and
particularly
of
his
truth
:
Therefore
albeit
he
formerly
condescended
,
Chap
5.
31.
to
wave
his
testimony
of
himself
,
that
so
friends
and
foes
might
see
how
many
witnesses
he
had
for
him
;
Yet
here
when
they
contradict
it
,
he
will
not
passe
from
it
,
Though
I
bear
record
of
my self
,
yet
my
record
is
true
.
6.
Christ
being
true
God
that
cannot
lie
,
and
who
onely
can
reveal
himself
and
his
will
;
and
coming
out
of
the
bosome
of
the
Father
as
Ambassadour
into
the
world
;
he
is
an
authentick
witnesse
,
above
all
exception
,
in
what
he
reveals
;
and
his
naked
testimony
and
assertion
ought
to
be
credited
,
without
seeking
further
proof
or
arguments
:
Therefore
doth
he
confirme
the
truth
of
his
record
from
the
consideration
of
whence
he
came
.
7.
As
Christ
and
his
followers
came
into
the
world
for
awhile
,
to
do
the
service
for
which
they
are
appointed
,
and
then
to
go
to
God
;
so
the
exaltation
of
Christ
doth
put
his
divine
original
and
authority
;
and
consequently
,
the
truth
of
his
testimony
,
out
of
all
question
;
Therefore
doth
he
subjoyne
whither
he
goeth
,
not
onely
as
the
comfortable
issue
of
his
toile
,
which
he
looked
to
,
but
as
a
clear
proof
that
he
came
from
God
,
and
consequently
,
that
his
record
is
true
.
8.
Such
as
are
employed
in
Commission
from
God
to
carry
his
minde
,
and
do
vouch
on
that
they
have
an
account
to
make
to
God
who
sent
them
,
will
finde
a
necessity
to
cleave
to
their
Commission
,
and
to
publish
nothing
but
truth
:
So
much
also
may
be
learned
from
Christs
argument
,
who
considering
whence
he
came
,
and
whither
he
goeth
,
doth
therefore
bear
a
true
record
.
9.
Christs
knowledge
of
his
own
excellencie
and
authority
,
is
sufficient
to
warrant
the
truth
of
his
doctrine
,
whoever
else
be
ignorant
of
it
;
for
,
he
proves
it
true
on
this
,
I
know
whence
I
came
,
&c.
albeit
,
saith
he
,
ye
cannot
tell
,
&c.
10.
They
who
would
cleave
to
controverted
and
opposed
truth
,
should
not
have
it
by
guesse
only
,
but
should
certainly
know
and
be
perswaded
of
it
,
and
then
speak
for
it
:
So
much
also
may
be
learned
from
Christs
confirming
the
truth
of
his
record
thus
,
that
not
onely
he
was
indeed
from
God
,
and
his
doctrine
the
truth
,
but
I
know
whence
I
came
,
&c.
11.
It
is
mens
ignorance
(
either
simple
or
affected
)
of
Christs
person
and
Commission
,
that
makes
them
so
little
regard
,
or
lay
so
little
weight
on
his
doctrine
and
testimony
;
Therefore
,
in
opposition
to
his
knowledge
,
he
subjoynes
,
but
ye
cannot
tell
whence
I
come
,
or
whither
I
go
,
and
therefore
do
carp
at
my
testimony
and
doctrine
concerning
my self
.
Verse
15.
Ye
judge
after
the
flesh
,
I
judge
no
man
.
Before
Christ
produce
any
farther
proof
of
the
truth
of
his
record
,
he
doth
here
challenge
them
for
their
censure
of
him
.
And
as
in
the
former
verse
he
points
out
a
difference
betwixt
himself
and
them
in
the
point
of
knowing
whence
he
came
and
whither
he
goeth
;
So
here
he
points
out
another
difference
,
and
a
defect
in
them
flowing
from
this
mistake
:
To
wit
,
that
as
they
were
ignorant
of
him
,
so
they
judged
carnally
of
him
,
and
according
to
outward
appearance
,
being
led
by
their
carnal
principles
.
Whereas
he
,
on
the
contrary
,
judged
no
man
;
Which
is
not
to
be
understood
in
opposition
to
their
manner
of
judging
,
that
he
judged
no
man
after
the
flesh
;
for
(
though
that
be
true
,
yet
)
then
what
is
subjoyned
,
verse
16.
would
import
that
he
might
judge
after
the
flesh
.
Nor
is
it
to
be
understood
,
that
he
judged
no
man
in
a
political
way
,
but
onely
,
in
an
ecclesiastical
way
,
was
pointing
out
their
faults
;
for
neither
in
that
respect
will
the
opposition
betwixt
him
and
them
stand
,
seeing
they
were
not
now
judging
him
in
any
political
way
,
but
onely
censuring
his
doctrine
and
person
:
Nor
yet
is
it
Christs
meaning
in
this
place
,
to
shew
that
he
devests
himself
of
that
sovereigne
dominion
and
government
that
he
hath
over
men
,
and
all
creatures
,
joyntly
with
the
Father
,
of
which
Chap.
5.
22.
for
that
he
never
quits
;
but
his
scope
,
is
,
to
shew
that
he
forbare
the
exercise
of
it
,
in
some
respects
,
for
a
time
.
And
particularly
,
1.
That
his
chief
errand
in
this
his
first
coming
,
was
not
to
judge
men
,
but
to
purchase
and
offer
salvation
to
lost
sinners
,
Chap.
3.
17.
and
if
any
were
condemned
,
it
was
but
an
accidental
event
flowing
from
mens
own
corruptions
.
2.
More
especially
,
now
when
they
were
judging
him
,
he
was
not
judging
,
but
teaching
and
making
rich
offers
;
and
therefore
their
carriage
was
more
blame-worthy
.
Doctr.
1.
Albeit
malicious
carpers
,
or
other
enemies
,
can
do
nothing
to
Christs
prejudice
,
yet
will
he
not
passe
the
wrong
intended
by
them
in
their
endeavours
,
without
a
rebuke
:
Therefore
,
albeit
he
hath
shewed
that
their
cavils
could
not
make
void
his
testimony
,
yet
he
will
challenge
them
for
their
attempt
.
2.
Rash
judging
and
censuring
of
Christ
,
his
doctrine
and
way
,
is
the
ordinary
fault
of
his
enemies
,
and
an
injury
which
he
will
not
endure
at
their
hands
;
for
,
this
is
their
particular
attempt
which
he
reproves
,
that
they
fell
a
judging
.
3.
Men
by
nature
are
so
blinde
and
fleshly
,
that
their
judgement
of
Christ
and
his
matters
is
to
be
suspected
,
and
such
as
justly
deserves
a
reproof
from
him
;
for
,
this
was
,
in
part
,
their
fault
,
ye
judge
after
the
flesh
,
or
according
to
the
dictates
of
your
corrupt
reason
and
hearts
,
which
cannot
perceive
the
things
that
are
of
God
.
4.
To
judge
of
Christ
according
to
visible
and
outward
appearances
of
his
person
or
Kingdome
,
or
according
to
our
own
prejudicate
thoughts
;
is
but
a
corrupt
judgement
,
and
such
as
doth
provoke
him
to
anger
;
for
this
farther
,
and
in
particular
,
was
their
fault
,
in
judging
after
the
flesh
,
when
their
prejudices
and
blinded
judgements
let
them
see
no
more
of
Christ
then
his
outside
.
5.
It
is
the
will
of
God
,
that
his
servants
be
found
in
meeknesse
about
their
duty
,
when
they
are
encountred
with
hard
measure
and
unjust
usage
from
their
enemies
;
for
,
so
doth
Christs
example
teach
,
who
when
they
judged
him
,
was
judging
no
man
,
neither
in
the
general
exercise
of
his
calling
,
nor
at
this
Sermon
in
particular
.
6.
It
speaks
Christs
gracious
condescendence
unto
lost
man
,
that
he
first
assayes
him
with
the
sweet
offer
of
salvation
in
the
Gospel
,
to
see
how
that
will
work
,
before
he
proceed
to
a
sentence
of
condemnation
;
for
,
saith
he
,
I
judge
no
man
,
in
this
my
state
of
humiliation
,
and
at
this
time
in
particular
.
And
albeit
he
spake
sometimes
sharply
unto
them
,
yet
it
tended
but
to
drive
them
to
his
mercie
.
7.
Christs
milde
manner
of
dealing
,
even
to
his
enemies
,
doth
adde
to
their
dittey
,
and
aggravate
their
condemnation
,
who
do
not
onely
sleight
,
but
oppose
him
;
Therefore
doth
Christ
mention
this
,
to
shew
how
great
their
guilt
was
,
in
malicious
carping
at
him
;
ye
judge
after
the
flesh
,
I
judge
no
man
.
Ver.
16
,
And
yet
if
I
judge
,
my
judgment
is
true
:
for
I
am
not
alone
,
but
I
and
the
Father
that
sent
me
.
Verse
17.
It
is
also
written
in
your
Law
,
that
the
testimony
of
two
men
is
true
.
18.
I
am
one
that
bear
witnesse
of
my selfe
,
and
the
Father
that
sent
me
,
beareth
witnesse
of
me
.
Lest
they
should
except
,
that
therefore
he
judged
them
not
,
because
he
could
not
truely
challenge
any
thing
;
Therefore
he
declares
,
that
he
might
judge
them
if
he
would
,
and
if
he
did
,
his
judgement
were
true
.
And
thus
he
returnes
to
assert
the
truth
of
his
own
record
,
and
,
1.
He
enlargeth
the
assertion
,
shewing
,
that
if
he
not
only
bear
record
of
himselfe
,
but
against
them
also
,
yet
his
record
is
true
,
2.
He
addes
a
second
reason
confirming
this
assertion
,
which
is
propounded
,
ver.
16.
that
he
is
not
alone
in
what
he
doth
,
but
the
Father
is
with
him
,
and
it
is
confirmed
,
ver.
17
,
18.
that
if
the
testimony
of
two
men
be
sufficient
in
any
matter
according
to
Moses
Law
,
to
proove
i●
,
true
,
Deut.
17.6
,
how
much
more
is
his
record
true
,
being
witnessed
unto
by
himselfe
who
is
God
,
and
by
the
Father
also
,
who
by
a
voyce
from
heaven
,
and
by
mighty
signes
and
wonders
did
declare
and
confirme
who
he
was
,
and
command
he
should
be
hearkned
unto
?
From
verse
16.
Learn
,
1.
Albeit
Christ
do
condescend
to
offer
salvation
unto
lost
sinners
,
yet
if
he
pleased
,
he
might
in
place
thereof
,
judge
and
condemne
them
,
and
yet
do
no
wrong
;
for
,
he
speaks
here
of
his
judging
,
as
a
thing
he
might
well
do
,
if
he
pleased
.
2.
Christ
cannot
erre
in
judging
of
men
;
but
as
all
his
testimonies
are
true
,
so
also
he
is
true
in
judging
,
how
crosse
soever
it
seem
to
us
;
for
,
yet
if
I
judge
,
my
judgement
is
true
.
3.
As
all
these
who
are
employed
by
God
in
his
service
are
never
left
alone
by
him
in
their
difficulties
;
So
in
particular
,
Christ
and
the
Father
are
undivided
in
the
work
of
judging
of
men
,
as
in
all
other
works
;
and
the
Father
is
still
with
him
as
being
of
the
same
essence
,
and
as
with
his
Ambassadour
and
servant
,
acting
according
to
his
instructions
;
Therefore
,
saith
he
,
I
am
not
alone
,
but
I
and
the
Father
that
sent
me
,
where
he
proves
the
Fathers
conjunction
with
him
,
from
his
being
his
Father
,
by
eternal
generation
,
and
from
his
sending
of
him
.
4
Christs
union
with
the
Father
,
in
judging
,
is
an
infallible
proofe
that
he
cannot
erre
in
that
work
.
It
being
impossible
that
he
who
is
God
,
one
with
the
Father
,
and
who
in
all
things
walks
according
to
his
Fathers
instructions
,
should
erre
in
any
of
his
testimonies
or
records
:
Therefore
is
it
given
as
a
reason
why
his
judgement
is
true
:
for
I
am
not
alone
,
but
I
and
the
Father
that
sent
me
.
From
verse
17
,
18.
Learn
,
1.
The
Laws
given
by
God
do
not
serve
for
rules
to
direct
or
binde
him
,
who
is
supreme
and
above
all
Law
;
but
to
be
a
rule
and
direction
to
these
to
whom
they
are
given
;
Therefore
it
is
called
your
law
,
not
that
they
were
the
penmen
or
prescribers
of
it
,
nor
yet
only
because
they
gloried
of
it
,
albeit
they
did
little
regard
it
in
practice
,
but
because
it
was
given
for
their
use
and
direction
.
2.
It
is
the
will
of
God
,
that
,
as
men
should
not
be
rash
in
private
judging
,
so
,
in
publike
contraversies
,
they
should
not
proceed
to
judgement
upon
every
report
or
single
testimony
,
but
,
at
least
,
the
matter
must
be
proven
by
two
witnesses
;
for
,
saith
he
,
It
is
written
in
your
Law
,
that
the
testimony
of
two
men
is
true
.
Not
that
necessarily
every
thing
that
is
deponed
by
two
witnesses
is
true
,
for
false
witnesses
may
conspire
to
assert
an
untruth
,
1
Kings
21.13
.
Matth.
26.60
.
Acts
6.11
,
13.
But
the
meaning
of
the
Law
is
,
that
at
least
,
there
shall
be
no
fewer
testimonies
to
prove
any
thing
.
And
as
great
care
should
be
had
in
examining
witnesses
,
to
finde
out
if
there
be
any
falshood
,
(
wherein
,
even
in
persecuting
of
Christ
,
the
Pharisees
were
exact
,
Marke
14.55
,
56.
)
and
for
more
security
,
the
Jewes
put
the
witnesses
to
confirme
their
testimony
,
by
being
first
in
executing
the
sentence
,
Deut.
17.6
,
7.
So
where
two
witnesses
concurre
in
one
testimony
,
the
matter
is
to
be
accounted
legally
true
and
proven
,
albeit
the
witnesses
should
lie
.
3.
Albeit
Christ
,
as
God
,
be
above
Law
,
yet
his
wayes
are
so
just
,
that
the
Law
can
have
no
just
exception
against
him
;
Therefore
doth
he
confirme
his
assertion
from
their
own
Law
.
For
,
if
the
testimony
of
two
men
(
who
are
fallible
and
may
deceive
)
doth
suffice
to
prove
a
matter
to
be
true
;
how
much
more
is
he
to
be
credited
,
who
is
witnessed
unto
by
the
Father
,
and
by
himselfe
as
God
witnessing
of
himselfe
,
as
man
and
Mediatour
;
seeing
these
witnesses
are
truth
it selfe
,
who
cannot
lie
,
nor
be
byassed
?
4.
The
truth
of
Christs
offers
unto
lost
sinners
is
so
abundantly
confirmed
by
unquestionable
witnesses
,
that
none
can
call
them
in
question
,
without
egregious
wrong
done
to
God
;
So
much
also
may
be
gathered
from
this
double
witnesse
,
of
himselfe
,
and
the
Father
that
sent
him
.
5.
The
Father
and
the
Sonne
,
albeit
one
and
undivided
in
essence
and
operation
;
yet
are
distinct
persons
,
and
did
distinctly
bear
witnesse
in
this
testimonie
concerning
the
man
Christ
,
and
his
offers
as
Mediatour
;
for
,
saith
he
,
I
am
one
that
bear
witnesse
of
my selfe
,
and
the
Father
that
sent
me
,
beareth
witnesse
of
me
.
Verse
.
19.
Then
said
they
unto
him
,
Where
is
thy
Father
?
Jesus
answered
,
Yee
neither
know
me
nor
my
Father
:
if
ye
had
known
me
,
ye
should
have
known
my
Father
also
.
As
before
they
carped
at
his
testimony
concerning
himselfe
,
so
now
little
regarding
what
he
said
,
they
carp
at
his
other
witnesse
,
desiring
to
know
who
his
Father
was
.
For
they
alleaging
he
had
none
but
Joseph
,
would
look
upon
him
to
be
as
unfit
a
witnesse
as
they
conceived
himselfe
to
be
;
or
if
he
should
call
God
his
Father
,
that
would
waken
the
old
quarrel
,
Chap.
5.
18
But
Christ
doth
not
stand
to
answer
their
question
,
but
declares
they
were
both
ignorant
of
the
Father
and
him
,
and
ignorant
of
the
Father
,
because
they
knew
not
him
.
Whence
learn
,
1.
Let
truth
be
never
so
clearly
held
forth
,
yet
(
without
the
power
of
grace
)
enemies
will
not
be
gained
thereby
,
but
they
will
still
jangle
,
and
set
their
wit
and
parts
on
work
to
finde
out
new
cavils
;
for
so
do
they
here
,
all
the
fruit
of
Christs
doctrine
on
them
,
is
a
new
taunting
question
,
where
is
thy
Father
?
2.
Where
there
is
greatest
conceit
of
parts
and
abilities
,
there
is
ordinarily
greatest
real
ignorance
,
especially
of
saving
truths
in
a
saving
manner
;
for
,
these
great
Rabbi's
,
who
think
themselves
able
enough
,
to
hold
up
the
debate
with
Christ
,
yet
this
sentence
from
him
,
ye
neither
know
me
,
nor
my
Father
.
3.
Albeit
the
Father
and
the
Sonne
be
two
distinct
persons
;
Yet
they
are
undivided
in
essence
,
so
that
the
one
cannot
be
known
without
the
other
;
And
particularly
,
albeit
devils
may
beleeve
there
is
a
deitie
and
tremble
,
Jam.
2.19
.
and
albeit
Jewes
and
others
may
have
some
notions
of
him
as
Creatour
of
the
world
;
Yet
there
is
no
saving
knowledge
of
God
but
in
Christ
,
Joh.
17.3
.
Therefore
,
saith
he
,
ye
neither
know
me
,
nor
my
Father
,
and
particularly
,
he
asserts
their
ignorance
of
the
Father
,
because
they
knew
not
him
.
4.
The
divine
nature
did
so
evidently
shine
in
the
Sonne
,
that
whosoever
knew
what
a
deitie
was
,
might
have
seen
it
in
him
;
and
whosoever
took
up
his
deitie
,
were
thereby
forthwith
led
to
know
the
deitie
of
the
Father
;
for
,
saith
he
,
if
ye
had
known
me
,
ye
should
have
known
the
Father
also
.
And
herein
Gods
gracious
condescendence
is
to
be
seen
,
who
since
his
divine
nature
could
not
be
comprehended
nor
taken
up
by
us
,
was
pleased
to
reveal
and
manifest
himselfe
in
his
own
Sonne
(
the
expresse
image
of
his
person
)
cloathed
with
our
;
flesh
,
and
to
hold
out
this
mirrour
unto
us
in
that
word
which
is
neare
unto
us
,
and
which
doth
prevent
our
anxious
thoughts
about
ascending
up
to
heaven
,
or
descending
down
unto
the
deep
,
Romans
10.6
,
7
,
8.
Ver.
20.
These
words
spake
Jesus
in
the
treasury
,
as
he
taught
in
the
Temple
,
and
no
man
laid
hands
on
him
;
for
his
hour
was
not
yet
come
.
In
this
verse
we
have
a
conclusion
subjoyned
to
this
first
conference
;
wherein
it
is
declared
,
that
however
he
spake
thus
boldly
,
and
that
in
a
place
of
the
Temple
where
they
had
him
as
in
a
net
;
and
how
ever
their
rage
was
great
against
him
:
Yet
none
of
them
meddled
with
him
,
God
so
ordering
the
matter
,
because
his
time
of
suffering
was
not
yet
come
.
As
for
this
place
,
the
Treasury
,
the
Jewes
had
a
chest
in
Joash
his
time
,
wherein
they
received
the
peoples
collections
as
they
entred
into
the
Temple
,
2
Chron.
24.8
,
&c.
and
it
seems
they
continued
this
practice
afterward
,
Mark
.
12.41
.
Luk.
21.1
.
But
this
was
a
room
or
chamber
belonging
to
the
Temple
,
wherein
these
treasures
and
other
things
belonging
to
the
service
of
the
Temple
,
were
kept
;
of
which
see
,
1
King
.
6.5
,
&c.
2
Chron.
5.1
.
and
31.11
,
12.
Neb.
13.5
.
—
9.
and
10.37
,
38.
Ez.
8.29
.
And
as
this
was
their
custome
then
,
so
the
Lord
doth
yet
require
that
somewhat
be
laid
up
for
Religious
uses
,
providing
it
be
lawfully
acquired
,
and
rightly
employed
.
Doctrine
,
1.
The
many
hazards
wherein
Christ
and
his
servants
may
be
,
and
the
many
advantages
that
enemies
seem
to
have
over
them
,
should
not
cool
their
courage
in
doing
dutie
;
for
,
these
words
,
which
were
so
sharp
,
spake
Jesus
even
in
the
treasury
,
as
he
taught
in
the
Temple
.
2.
As
enemies
are
endlesse
in
their
rage
and
attempts
,
against
Christ
and
his
people
;
So
the
providence
of
God
is
as
vigilant
to
preserve
them
,
so
long
as
he
seeth
fit
;
for
,
as
before
,
so
over
again
,
no
man
laid
hands
on
him
,
for
his
hour
was
not
yet
come
.
The
providence
of
God
was
as
effectual
for
his
preservation
at
one
time
,
as
at
another
.
3.
This
frequent
repetition
of
his
preservation
,
because
his
hour
was
not
yet
come
,
serveth
not
only
as
an
encouragement
to
his
people
,
in
being
faithful
in
their
duty
and
trust
,
seeing
they
are
guarded
by
him
who
can
preserve
so
often
.
But
further
serves
to
teach
1.
Many
deliverances
should
never
make
us
put
thoughts
of
suffering
,
in
Gods
time
,
out
of
our
minde
;
for
Christs
preservation
so
frequently
is
still
seasoned
with
this
,
his
hour
was
coming
,
though
not
yet
.
2.
Former
preservation
speaks
so
much
of
Gods
power
and
favour
,
as
may
make
his
people
resolute
to
endure
suffering
,
when
his
will
is
to
expose
them
to
it
;
for
,
such
use
doth
Christ
make
of
this
his
frequent
preservation
,
when
they
take
him
,
which
is
the
meaning
in
part
of
Luk.
22.53
.
3.
Christ
also
makes
use
of
it
in
that
place
,
Luke
22.
and
Matth.
26.55
.
to
testifie
,
that
as
his
bold
and
open
carriage
,
and
his
preservation
in
it
,
did
bear
witnesse
of
his
integrity
,
and
of
Gods
favour
toward
him
;
so
their
clandestine
course
did
testifie
what
confusion
of
conscience
they
had
in
it
.
And
indeed
however
enemies
may
carry
themselves
high
,
when
they
are
persecuting
;
Yet
their
consciences
within
are
a
sufficient
witnesse
and
torture
to
them
,
if
they
would
suffer
them
to
speak
.
Ver.
21.
Then
said
Jesus
againe
unto
them
,
I
go
my
way
,
and
ye
shall
seek
me
,
and
shall
die
in
your
sinnes
.
Whither
I
go
ye
cannot
come
.
From
this
to
the
end
of
ver.
29.
we
have
a
new
Sermon
and
debate
;
wherein
Chri●t
threatning
them
with
his
removal
,
and
the
sad
separation
that
should
be
betwixt
him
and
them
,
ver.
21.
They
,
according
to
their
custome
,
do
tauntingly
cavil
at
it
,
ver.
22.
But
Christ
sheweth
what
their
disposition
was
,
contrary
to
his
,
ver.
23.
and
therefore
they
could
not
but
perish
,
especially
since
they
made
no
use
of
him
,
ver.
24.
he
having
so
often
informed
them
what
he
was
,
so
that
they
could
not
sinne
ignorantly
,
ver.
25.
And
further
,
Christ
sheweth
that
though
he
had
much
to
lay
to
their
charge
,
yet
he
would
forbear
now
,
and
content
himselfe
with
this
,
that
his
Father
,
whom
he
obeyed
,
was
true
,
and
would
call
them
to
an
account
,
ver.
26.
and
that
(
however
they
understood
not
this
at
present
,
ver.
27.
yet
)
after
his
suffering
,
they
should
be
convinced
that
he
is
the
Messiah
,
obedient
unto
,
and
approven
of
his
Father
,
verse
28
,
29.
In
this
verse
we
have
the
summe
of
this
Sermon
;
wherein
,
considering
that
they
despised
his
rich
offer
,
ver.
12.
and
not
only
so
,
but
they
intended
violence
against
him
:
Therefore
,
he
threatens
them
with
the
removal
of
himselfe
,
and
that
however
they
seek
him
,
yet
they
shall
perish
in
their
sinnes
,
and
have
no
accesse
to
him
.
Of
this
see
Chap.
7.
34.
Doctrine
,
1.
The
greatest
of
opposition
will
not
drive
Christ
away
,
where
he
hath
a
minde
to
stay
,
or
till
he
please
;
for
,
he
would
not
be
put
away
by
their
violence
,
but
I
go
,
saith
he
.
2.
The
wicked
may
at
last
get
their
will
of
Christ
,
so
far
as
to
be
rid
of
him
,
but
for
a
plague
to
them
;
for
to
them
who
would
have
taken
him
,
ver.
20.
he
saith
,
I
go
my
way
.
3.
Where
Christs
gracious
offers
are
rejected
,
and
himselfe
persecuted
,
it
is
a
presage
that
he
will
remove
;
for
,
to
such
he
saith
,
again
,
as
his
next
message
,
after
the
former
,
verse
12.
I
go
my
way
.
4.
As
Christs
removal
is
the
saddest
of
judgements
;
so
it
is
a
judgement
,
the
evil
whereof
is
not
easily
laid
to
heart
;
Therefore
must
it
be
so
oft
inculcate
upon
them
,
as
their
saddest
stroak
.
5.
Christs
removal
from
a
people
draws
on
such
miseries
,
as
may
make
great
despisers
misse
and
need
him
,
and
make
them
glad
to
seek
him
,
if
so
be
they
could
finde
him
;
for
,
I
go
my
way
and
ye
shall
seek
me
.
6.
Since
reprobate
men
do
sometime
seek
Christ
whom
they
despised
,
not
because
they
love
him
any
better
,
nor
because
they
purpose
to
give
him
any
employment
about
their
sinne
;
but
only
to
be
rid
of
trouble
by
him
;
Therefore
such
seekers
do
die
impenitents
for
all
their
pains
,
and
go
to
their
graves
before
they
be
rid
of
their
sinnes
,
and
with
their
bones
full
of
them
;
for
,
to
such
he
saith
,
ye
shall
seek
me
,
and
shall
die
in
your
sinne
,
that
is
,
die
impenitent
,
and
pine
away
under
the
punishment
of
iniquity
,
till
they
die
,
and
that
because
they
would
not
die
to
sinne
.
7.
Such
as
do
reject
Christ
here
,
and
die
impenitent
and
unreconciled
with
him
,
shall
finde
his
removal
from
them
will
end
in
eternal
separation
;
Therefore
it
is
subjoyned
,
whither
I
go
ye
cannot
come
.
Ver.
22.
Then
said
the
Jews
;
will
he
kill
himselfe
?
because
he
saith
,
Whither
I
go
ye
cannot
come
.
In
this
verse
we
have
their
taunting
reply
to
this
sad
threatning
.
They
think
there
is
no
good
place
(
nay
nor
heaven
)
to
which
he
can
go
,
but
they
may
well
follow
,
if
not
go
before
him
;
and
therefore
they
alleadge
that
he
will
take
some
black
course
of
cutting
himselfe
off
,
and
they
will
let
him
go
to
that
without
their
company
.
Whence
learn
,
1.
None
are
more
ready
to
despise
threatnings
,
then
they
who
most
deserve
them
,
and
lie
nearest
the
danger
of
them
;
for
,
so
appears
in
the
answer
given
by
these
hearers
,
2.
Such
as
do
once
breed
themselves
to
a
despising
of
threatnings
,
will
grow
still
the
longer
the
more
hardened
and
insolent
,
till
the
execution
of
vengeance
discover
their
folly
;
for
,
now
they
are
grown
worse
then
in
their
former
reply
,
Chap.
7.
35.
It
is
but
cold
matter
of
comfort
,
that
the
more
a
man
habituate
himselfe
in
sinne
,
he
grows
the
more
bold
and
impudent
,
for
that
is
a
spiritual
plague
upon
him
.
3.
Obdurate
sinners
may
come
to
that
height
,
that
instead
of
trembling
at
threatnings
,
they
may
mock
at
them
,
and
bitterly
taunt
the
carriers
of
these
sad
tidings
;
for
,
to
such
an
height
do
these
come
,
will
he
kill
himselfe
?
because
he
saith
,
whether
I
go
ye
cannot
come
.
4.
Loftie
pride
,
in
mocking
at
the
Word
,
and
taunting
the
messengers
thereof
,
will
not
go
away
without
exemplare
punishment
,
and
such
scoffers
may
meet
with
that
plague
in
reality
,
which
they
in
reproach
cast
upon
the
servants
of
God
;
for
,
so
befell
these
scoffers
;
They
tauntingly
suppose
Christ
will
kill
himselfe
,
but
within
few
yeares
,
in
the
siege
of
Jerusalem
,
many
of
them
were
redacted
to
such
despair
in
their
extremities
,
that
they
did
indeed
cut
off
themselves
.
5.
It
is
a
great
delusion
among
men
,
hindering
the
successe
of
threatnings
,
and
making
them
insolent
and
bitter
when
they
are
threatned
,
that
they
entertain
a
great
conceit
of
their
own
worth
,
and
will
not
be
perswaded
but
it
will
be
as
well
with
them
as
any
;
for
,
this
was
the
cause
of
all
this
peoples
miscarriage
;
They
conceived
Christ
could
go
to
no
good
place
from
whence
they
would
be
secluded
,
and
therefore
they
do
so
taunt
him
.
Verse
23.
And
he
said
unto
them
,
Ye
are
from
beneath
,
I
am
from
above
:
ye
are
of
this
world
:
I
am
not
of
this
world
.
24.
I
said
therefore
unto
you
,
that
ye
shall
die
in
your
sinnes
.
For
if
ye
beleeve
not
that
I
am
he
,
ye
shall
die
in
your
sinnes
.
Christ
in
his
answer
doth
not
meddle
with
their
perverse
humours
,
but
goeth
on
to
confirme
what
he
had
said
.
And
,
1.
He
pointeth
out
the
reason
and
ground
of
his
sad
sentence
,
to
wit
,
their
original
disposition
,
which
is
corrupt
and
earthly
,
and
contrary
to
his
,
ver.
23.
and
this
also
is
a
cause
of
their
ignorant
mistake
of
their
own
danger
.
2.
From
this
he
inferreth
,
that
he
had
justly
said
they
should
die
in
their
sinnes
,
seeing
they
would
not
by
faith
embrace
him
,
who
only
could
apply
a
remedy
to
their
evils
,
ver.
24.
Whence
learn
,
1.
It
is
not
enough
that
wicked
men
be
convinced
of
their
evil
deeds
,
unlesse
they
also
study
their
original
condition
,
and
know
that
their
evil
practices
do
not
flow
only
from
a
present
tentation
,
or
from
evil
breeding
and
education
,
but
are
the
fruits
of
their
natural
corruption
;
Therefore
doth
Christ
point
out
this
to
these
Jewes
.
2.
Albeit
man
before
the
fall
,
was
raised
up
to
enjoy
a
spiritual
life
and
communion
with
God
,
yet
by
the
fall
,
he
is
cast
down
,
and
hath
his
original
from
beneath
and
favours
only
of
the
world
and
of
things
therein
:
for
,
so
much
doth
he
intimate
to
these
Jewes
,
Ye
are
from
beneath
,
ye
are
of
this
world
,
3.
Albeit
Christ
did
take
on
our
nature
,
yet
he
is
altogether
free
of
the
sinne
and
corruption
thereof
,
being
divine
in
his
original
and
way
of
conception
,
and
in
his
condition
,
holy
and
separate
from
sinners
;
Therefore
saith
he
,
I
am
from
above
,
I
am
not
of
this
world
.
Where
he
doth
not
deny
the
truth
of
his
humane
nature
,
but
disclaims
all
communion
with
sinne
and
the
corruption
of
flesh
and
blood
.
And
albeit
it
be
said
of
his
Saints
also
that
they
are
not
of
this
world
,
Joh.
15.19
.
and
17.16
.
Yet
it
is
true
of
Christ
in
a
singular
manner
,
for
he
is
absolutely
unspotted
by
nature
,
they
are
so
only
by
regeneration
,
and
in
part
,
and
comparatively
in
respect
of
others
.
4.
As
the
study
of
Christs
divine
original
and
condition
,
is
a
glasse
wherein
men
may
study
the
vilenesse
of
their
own
condition
;
so
it
is
a
sad
evidence
of
separation
from
Christs
company
,
so
long
as
m●n
retain
a
total
disconformity
to
him
:
for
these
ends
doth
he
point
out
these
two
in
their
contrariety
,
ye
are
from
beneath
,
I
from
above
.
See
Rom.
8.29
.
5.
Men
continuing
in
their
corrupt
original
,
without
renovation
from
heaven
,
cannot
expect
life
eternal
,
but
will
perish
in
their
sinnes
;
for
,
he
draws
this
from
the
former
discourse
,
by
way
of
conclusion
,
I
said
therefore
unto
you
,
that
ye
shall
die
in
your
sinnes
.
6.
Albeit
death
be
the
desert
of
all
sinne
,
and
God
do
daily
threaten
sinners
with
it
;
Yet
all
this
admits
of
the
exception
of
faith
in
Christ
:
And
as
this
only
(
and
nothing
else
)
can
come
betwixt
the
sinner
and
deserved
wrath
;
so
even
the
grossest
of
sinners
shall
not
perish
,
if
they
turne
and
fly
to
Christ
:
And
when
sinners
do
not
this
,
their
unbeliefe
renders
their
case
desperate
and
incurable
.
Therefore
is
this
threatning
propounded
with
this
exception
,
even
to
these
malicious
Jewes
,
If
ye
beleeve
not
that
I
am
he
,
ye
shall
die
in
your
sinnes
.
7.
It
is
not
sufficient
for
preventing
the
due
desert
of
sinne
,
that
men
do
pretend
to
faith
in
the
Messiah
,
unlesse
they
do
acknowledge
and
embrace
him
as
he
reveals
and
offers
himselfe
;
for
,
this
Christ
requires
,
as
absolutely
necessary
,
that
ye
beleeve
that
I
am
he
,
where
he
mee●s
with
their
faire
pretences
of
beleeving
in
the
true
Messiah
,
and
sheweth
,
that
unlesse
they
embraced
him
for
the
Messiah
,
how
contemptible
soever
he
seemed
to
be
,
all
these
pretences
would
not
avail
them
.
Verse
25.
Then
said
they
unto
him
,
Who
art
thou
?
And
Jesus
said
unto
them
,
Even
the
same
that
I
said
unto
you
from
the
beginning
.
The
Jewes
do
captiously
reply
to
his
discourse
,
enquiring
who
he
was
that
had
laid
so
absolute
a
necessity
upon
them
to
beleeve
on
him
.
He
answers
,
that
he
was
even
the
same
he
had
declared
to
them
since
the
beginning
that
he
began
to
preach
;
to
wit
,
the
Sonne
of
God
and
Saviour
of
the
world
,
And
by
this
he
declares
that
their
unbeliefe
would
be
so
much
the
more
hainous
,
as
it
could
not
slow
from
ignorance
,
they
being
so
often
informed
of
the
truth
.
Doctrine
,
1.
As
it
is
the
lot
of
Christ
and
his
servants
,
to
have
their
doctrine
,
and
threatnings
in
the
name
of
the
Lord
,
entertained
with
reproach
;
so
also
will
their
persons
be
mistaken
and
set
at
naught
;
for
,
such
was
Christs
lot
,
they
scofte
at
his
doctrine
,
ver.
22.
and
now
they
do
in
contempt
enquire
,
who
art
thou
?
their
blinde
eyes
not
discerning
his
glory
through
the
vail
of
his
humiliation
.
And
herein
his
people
must
resolve
to
share
with
him
,
1
Joh
3
1
2.
As
the
truth
of
God
is
,
in
all
ages
and
tunes
,
unchangably
the
same
;
So
it
is
the
duty
of
the
messengers
thereof
,
to
be
constant
in
preaching
of
it
,
and
not
to
change
their
note
,
whatever
contradiction
and
opposition
they
meet
with
;
Therefore
doth
he
,
notwithstanding
all
their
malice
,
give
this
answer
,
even
the
same
that
I
said
unto
you
from
the
beginning
,
as
not
minding
to
change
his
note
.
3.
Albeit
men
may
hear
much
which
they
sleight
and
forget
;
Yet
the
Lord
will
not
forget
to
reckon
with
them
according
to
what
they
have
heard
,
whatever
use
they
have
made
of
it
;
Therefore
he
doth
not
expressely
answer
to
their
question
,
but
remits
them
to
what
he
had
said
,
to
let
them
see
that
all
of
it
would
be
laid
on
their
account
,
to
aggravate
their
obstinate
unbeliefe
.
Verse
26.
I
have
many
things
to
say
,
and
to
judge
of
you
:
but
he
that
sent
me
is
true
:
And
I
spake
unto
the
world
those
things
which
I
have
heard
of
him
.
Christ
,
meeting
with
so
much
obstinacy
in
th●se
Jewes
,
doth
,
in
the
rest
of
this
discourse
,
give
up
with
them
;
And
declareth
,
that
however
he
could
not
only
discover
,
but
convince
them
of
much
sinne
and
maliciousnesse
,
yet
since
they
were
so
corrupt
,
he
would
rest
satisfied
in
his
Fathers
approbation
,
and
would
leave
them
upon
God
who
is
true
in
his
Word
,
and
particularly
,
in
his
promises
made
to
him
,
and
who
would
certainly
reckon
with
them
for
their
despising
of
his
doctrine
,
when
he
taught
nothing
but
what
he
received
from
him
.
Whence
learn
,
1.
As
Christ
hath
still
much
more
to
say
to
the
w●cked
,
then
he
will
say
to
them
in
this
world
;
So
it
is
his
sad
judgement
,
in
particular
,
on
some
,
that
when
he
hath
saddest
quarrels
against
them
,
yet
he
gives
over
dealing
with
them
;
Therefore
saith
he
,
I
have
many
things
to
say
and
judge
of
you
,
when
yet
he
gives
them
over
,
though
they
dr●w
him
to
debate
again
.
See
Ezek
3.26
.
2.
When
men
do
reject
Christ
and
his
doctrine
,
albeit
they
may
be
letten
alone
for
long
enough
;
Yet
they
have
Gods
Tribunal
before
which
to
answer
,
for
their
contempt
;
Therefore
doth
Christ
leave
them
on
God
who
is
true
,
and
will
avenge
their
contempt
of
him
.
3.
Though
all
the
world
should
oppose
Christs
doctrine
,
yet
God
will
own
and
make
it
good
,
and
will
prove
himselfe
,
true
in
performing
all
the
promises
made
to
Christ
and
his
servants
,
for
taking
order
with
such
as
oppose
them
and
their
message
;
Therefore
doth
he
acqui●sce
in
this
,
He
that
sent
me
is
true
,
to
wit
,
generally
in
the
doctrine
which
he
delivered
in
his
name
,
and
particularly
,
in
the
promises
made
to
his
Sonne
,
that
he
would
own
and
support
him
in
the
work
of
Redemption
,
and
in
the
promises
also
made
to
his
servants
.
4.
They.
who
would
be
born
out
against
all
the
opposition
of
men
,
with
the
comfort
of
Gods
approbation
,
should
make
sure
that
they
have
his
calling
to
what
they
undertake
;
and
that
they
cleave
faithfully
to
their
commission
;
for
,
hereby
is
Christ
supported
,
He
sent
me
,
and
I
speak
those
things
which
I
have
heard
of
him
.
5.
Such
as
are
sure
of
Gods
calling
and
commission
,
and
of
the
truth
of
what
they
receive
,
will
be
encouraged
to
preach
it
boldly
,
though
all
the
world
should
not
beleeve
,
but
oppose
them
;
for
,
saith
Christ
,
I
speak
,
and
that
even
to
the
world
,
or
openly
,
those
things
which
I
have
heard
of
him
.
He
was
upon
the
Fathers
counsel
,
and
knew
the
certainty
of
this
doctrine
,
and
therefore
stands
to
it
,
and
so
others
also
,
2
Cor.
4.13
.
6.
Christs
doctrine
may
safely
be
leaned
to
,
as
containing
nothing
else
but
what
he
hath
heard
and
received
from
the
Father
;
for
,
so
doth
Christ
call
it
,
those
things
which
I
have
heard
of
him
.
Ver.
27.
They
understood
not
that
he
spake
to
them
of
the
Father
.
28.
Then
said
Jesus
unto
them
.
When
ye
have
lift
up
the
Son
of
man
,
then
shall
ye
know
that
I
am
he
,
and
that
I
do
nothing
of
my selfe
,
but
as
my
Father
hath
taught
me
,
I
speak
these
things
.
29.
And
he
that
sent
me
,
is
with
me
:
the
Father
hath
not
left
me
alone
:
for
I
do
alwaies
those
things
that
please
him
.
This
sad
doctrine
taking
no
effect
,
by
reason
of
their
ignorance
,
who
understood
not
that
he
spake
of
the
Father
when
he
mentioned
him
that
sent
him
;
Christ
doth
further
certifie
them
,
that
though
now
they
were
ignorant
,
yet
after
they
had
with
wicked
hands
crucified
him
,
then
they
should
be
made
to
know
that
he
is
the
Messiah
,
that
he
doth
all
things
according
to
the
Fathers
will
,
and
that
the
Father
is
alwayes
with
him
,
as
being
his
obedient
Sonne
.
Whence
learn
,
1.
Were
doctrine
never
so
clear
,
yet
Satan
will
keep
men
from
understanding
it
,
either
by
their
ignorance
or
malice
;
for
,
though
he
had
oft-times
before
spoken
of
him
that
sent
him
,
yet
they
understood
not
that
he
spake
to
them
of
the
Father
.
Wherein
there
was
not
so
much
simple
ignorance
,
as
malice
and
prejudice
which
transported
them
.
2.
The
ignorance
of
wicked
and
malicious
men
will
be
removed
in
due
time
,
little
to
their
advantage
;
Therefore
,
Christ
threatens
that
they
who
understood
not
,
shall
know
.
3
,
Such
as
do
wickedly
oppose
Christ
and
his
truth
,
will
readily
run
the
length
of
bloody
persecution
,
before
they
cease
;
for
,
so
doth
Christ
forewarne
them
,
that
they
will
lift
up
the
Sonne
of
man
,
by
putting
him
to
suffer
on
the
crosse
.
He
calls
himselfe
here
the
Sonne
of
man
,
to
shew
that
he
suffered
only
in
that
nature
,
and
to
point
out
his
condescendence
,
that
he
became
man
,
that
he
might
suffer
.
4.
Christ
did
so
love
his
people
,
that
he
willingly
gave
himselfe
to
redeeme
them
,
and
would
do
nothing
that
might
hinder
his
being
put
to
that
cursed
death
,
which
might
redeem
them
from
the
curse
;
Therefore
,
albeit
he
warne
them
of
it
,
yet
he
will
not
hinder
it
to
take
effect
,
nor
so
much
as
speak
a
word
to
stop
it
.
5.
Wicked
men
are
never
further
from
their
purpose
,
then
when
they
think
they
are
nearest
to
it
,
and
as
this
is
true
in
their
own
prosperity
,
Psal.
92.6
,
7.
So
also
in
their
violent
persecution
of
Christ
and
his
followers
;
Therefore
doth
Christ
signifie
,
that
by
getting
this
advantage
of
him
,
to
put
him
to
death
,
they
should
gain
nothing
,
but
lose
much
.
See
Mich.
4
,
11
,
12
,
13.
6.
The
suffering
of
Christ
and
his
followers
,
whatever
enemies
may
account
of
it
,
or
whatever
it
seeme
to
be
to
flesh
and
blood
;
Yet
it
is
their
real
honour
and
exaltation
;
Therefore
doth
he
call
their
crucifying
of
him
,
a
lifting
up
of
the
Sonne
of
man
,
not
only
because
he
was
indeed
lifted
up
upon
the
crosse
,
but
because
it
was
an
exaltation
of
him
.
See
Chap.
12.
32.
It
is
an
honour
in
Saints
,
to
be
employed
to
suffer
,
Act.
5.41
.
it
is
accompanied
with
much
of
the
Spirit
of
glory
,
1
Pet.
4.14
.
and
is
a
step
,
and
the
way
to
glory
,
Luke
24.26
.
and
therefore
gets
this
name
.
7.
It
is
one
peculiar
advantage
of
suffering
,
that
Christ
and
his
followers
true
dignity
,
and
acceptance
with
God
,
is
never
more
clearly
and
convincingly
seen
,
then
in
the
time
of
it
,
and
after
it
;
Therefore
it
is
subjoyned
,
as
a
particular
proofe
that
it
should
be
an
exalting
of
him
,
that
,
then
shalle
ye
know
that
I
am
he
,
or
,
the
true
Messiah
,
obedient
unto
,
and
approven
of
God
,
as
after
followeth
.
And
so
we
finde
accomplished
,
in
that
in
his
sufferings
,
Pilate
and
his
wife
give
him
a
testimony
;
the
Centurion
seeth
his
glory
,
Matth
,
27.54
.
The
darkning
of
the
Sunne
,
the
renting
of
the
rocks
and
the
vail
of
the
Temple
,
the
opening
of
graves
,
&c.
did
bear
witnesse
who
he
was
.
And
afterward
,
the
sad
plagues
that
came
on
them
,
for
rejecting
of
him
,
declared
that
he
was
the
Sonne
of
God
.
8.
It
is
a
sad
judgement
upon
malicious
wicked
men
,
that
they
are
permitted
to
run
the
utmost
length
of
their
violence
,
and
then
(
and
not
till
then
)
their
consciences
and
Gods
judgements
are
let
loose
upon
them
,
to
let
them
see
and
feel
what
a
woful
course
they
have
been
upon
;
for
,
so
much
also
is
imported
here
,
that
when
ye
have
lift
up
the
Sonne
of
man
,
then
shall
ye
know
that
I
am
he
,
&c.
9.
Christ
in
his
works
and
doctrine
,
as
he
was
taught
them
from
the
Father
,
as
man
,
so
they
are
altogether
agreeable
to
the
Fathers
will
;
for
,
this
is
a
truth
whereof
he
will
have
very
enemies
convinced
,
I
do
nothing
of
my selfe
,
but
as
the
Father
hath
taught
me
,
I
speak
these
things
:
So
that
sinners
are
to
come
to
,
and
seek
the
Father
in
him
,
and
ought
to
look
on
all
he
doth
and
saith
,
as
agreeable
to
the
Fathers
will
.
10.
As
the
Father
is
unseparable
from
his
Sonne
Christ
,
in
respect
of
the
unity
of
the
divine
essence
;
so
he
is
alwayes
with
him
as
Mediatour
,
being
in
him
,
as
his
Ambassadour
,
reconciling
the
world
to
himselfe
,
2
Cor.
5.19
.
and
with
him
,
to
support
and
uphold
him
,
as
his
servant
doing
his
work
,
according
to
the
Covenant
of
redemption
,
Isa.
42.1
.
Therefore
,
saith
he
,
He
that
sent
me
,
is
with
me
:
the
Father
hath
not
left
me
alone
,
though
all
the
world
should
forsake
me
.
Wherein
we
may
see
how
well-pleased
the
Father
is
with
the
redemption
of
lost
sinners
,
that
he
was
still
upholding
the
Sonne
in
it
,
and
how
richly
they
are
made
up
who
have
him
with
them
,
be
against
them
who
will
,
as
Christ
here
reckons
.
11.
Whosoever
would
have
the
comfort
of
Gods
presence
and
company
in
all
conditions
,
they
ought
to
set
themselves
to
please
God
,
and
observe
his
will
in
all
things
;
for
,
so
did
Christ
finde
it
,
for
I
do
alwayes
those
things
that
please
him
.
12.
As
Christ
the
Sonne
did
learn
obedience
,
and
submit
himselfe
to
the
will
of
the
Father
;
So
his
obedience
was
full
and
compleat
,
and
in
all
things
he
did
,
the
Father
was
well
pleased
;
for
,
saith
he
,
I
do
alwayes
those
things
that
please
him
.
Ver.
30.
As
he
spake
those
words
,
many
beleeved
on
him
.
31.
Then
said
Jesus
to
those
Jewes
which
beleeved
on
him
,
if
ye
continue
in
my
word
,
then
are
ye
my
disciples
indeed
.
32.
And
ye
shall
know
the
Truth
,
and
the
truth
shall
make
you
free
.
In
these
verses
,
John
records
that
this
his
doctrine
had
successe
among
many
;
And
albeit
it
was
but
weak
beginnings
they
had
,
(
as
appears
by
Christs
doctrine
to
them
)
yet
he
exhorts
them
to
perseverance
,
and
encourages
them
in
that
study
,
by
promising
.
1.
That
so
they
shall
prove
themselves
to
be
among
the
number
of
his
real
disciples
.
2.
That
they
shall
encrease
in
knowledge
of
the
truth
,
and
in
feeling
the
power
and
efficacy
thereof
,
3.
That
they
shall
be
made
partakers
of
true
Christian
liberty
.
Whence
learn
,
1.
Opposition
made
to
Christ
will
not
hinder
the
successe
of
his
Gospel
,
but
even
the
contentions
and
debates
occasioned
by
malicious
men
,
may
do
much
good
to
many
;
for
,
as
he
spake
these
words
,
many
beleeved
on
him
.
Even
from
amongst
the
crew
of
opposers
,
he
gathers
followers
.
2.
As
it
is
preaching
which
God
hath
appointed
to
be
the
mean
of
conversion
;
so
in
particular
,
when
men
consider
,
either
the
danger
of
Christs
forsaking
and
giving
up
with
them
,
or
his
own
true
excellency
,
as
they
are
revealed
in
the
word
;
it
may
be
a
mean
to
excite
them
to
lay
hold
on
him
;
for
,
this
successe
followed
upon
his
speaking
these
things
,
which
may
relate
either
generally
to
the
whole
preceding
doctrine
,
wherein
he
leaves
them
to
give
an
account
to
God
of
their
despising
of
him
;
or
particularly
,
to
the
last
words
,
wherein
he
points
out
his
conjunction
with
,
and
his
being
approven
of
the
Father
.
3.
Christ
is
a
tender
cherisher
of
weak
beginners
,
and
will
rather
take
pai●s
to
encourage
them
,
then
weaken
their
hands
;
for
,
albeit
they
were
weak
,
yet
he
calls
it
beleeving
,
and
encourageth
them
to
hold
on
.
4.
Such
as
embrace
Christ
,
do
stand
in
great
need
of
confirmation
,
and
should
be
seriously
affected
with
that
great
undertaking
wherein
they
engage
,
Therefore
doth
Ch●ist
so
much
excite
them
,
and
labour
to
set
their
joints
aright
:
Albeit
conversion
be
a
very
great
work
,
yet
confirmation
of
the
converted
is
no
small
work
,
and
a
notable
fruit
of
the
Ministry
:
Eph.
4.8
,
9
,
12
,
13.
5.
It
is
not
enough
that
men
do
embrace
Christ
for
a
sit
only
,
but
if
they
would
reap
the
benefit
of
piety
,
they
ought
to
persevere
;
And
albeit
such
as
do
persevere
,
may
be
kept
a
while
without
sensible
feeling
of
the
advantage
of
their
course
,
yet
,
in
due
time
,
they
shall
finde
it
:
Therefore
doth
he
propound
this
condition
to
them
,
if
ye
continue
,
and
upon
performance
of
that
,
makes
the
promise
6.
They
who
would
persevere
indeed
,
ought
to
cleave
closly
to
the
doctrine
of
Christ
,
not
only
renouncing
false
doctrine
,
and
giving
obedience
to
his
truth
,
but
as
faith
is
begotten
by
the
Word
,
so
it
must
be
cherished
and
fed
by
it
,
and
they
must
embrace
and
cle●ve
to
Christ
as
he
reveals
himselfe
in
the
Word
,
though
otherwise
they
do
not
sensibly
finde
his
presence
;
yea
,
a●d
their
sense
and
fear
and
guilt
may
represent
him
otherwise
then
the
Word
saith
of
him
;
Therefore
saith
he
unto
them
,
Continue
in
my
word
.
7.
It
is
the
great
priviledge
of
lost
sinners
,
to
be
made
disciples
to
Christ
,
taught
of
him
,
and
admitted
to
follow
him
and
be
in
his
company
,
as
a
pledge
of
their
being
with
him
for
ever
;
Therefore
it
is
held
out
as
their
encouragement
and
reward
,
ye
are
my
disciples
.
8.
As
Christ
hath
some
disciples
who
are
so
in
reality
,
and
others
who
are
such
but
in
shew
only
;
So
whatever
external
priviledges
may
follow
on
mens
outward
profession
and
shew
;
Yet
there
is
no
true
ground
of
solid
comfort
,
but
in
being
real
disciples
;
Therefore
doth
he
encourage
them
with
this
,
which
only
could
yeeld
true
comfort
,
ye
are
my
disciples
indeed
,
or
,
truly
,
and
,
in
truth
.
9.
Albeit
real
converts
be
disciples
unto
Christ
from
the
first
moment
of
their
conversion
;
Yet
that
is
oft
times
hid
from
them
,
till
they
give
proofe
of
their
sincerity
,
by
perseverance
,
and
then
their
faire
advantages
are
intima●e
unto
them
;
Therefore
saith
he
,
If
ye
continue
in
my
word
,
thou
are
ye
my
disciples
indeed
.
He
saith
not
then
ye
shall
be
my
disciples
,
as
if
the
reality
of
their
state
depended
upon
their
perseverance
,
but
,
then
are
ye
my
disciples
,
that
is
,
ye
prove
and
make
the
truth
of
it
manifest
by
your
perseverance
,
and
ye
shall
since
the
comfort
of
it
your selves
.
10.
As
all
natural
men
,
and
counterfeit
disciples
,
are
but
ignorant
of
the
truth
of
God
,
especially
of
the
power
and
life
that
is
in
it
,
and
accompanieth
it
;
So
even
sound
beginners
may
be
for
a
time
weak
in
these
things
;
for
,
so
is
here
supposed
,
that
however
they
had
some
beginnings
,
yet
they
were
yet
to
know
the
truth
.
11.
It
is
a
very
great
advantage
to
get
found
and
saving
knowledge
of
the
truths
of
the
Gospel
,
that
so
faith
may
close
with
them
,
and
men
may
be
established
in
them
,
and
kept
on
truths
side
against
all
delusions
,
and
be
made
partakers
of
the
sweet
refreshments
that
flow
therefrom
;
Therefore
it
is
held
out
as
a
rich
encouragement
,
ye
shall
know
the
truth
.
12.
Proficiency
in
knowledge
and
the
effects
thereof
,
is
not
only
beleevers
dutie
,
which
they
should
labour
for
,
but
it
is
Gods
promi●e
to
work
it
,
who
should
be
depended
on
for
that
effect
;
for
,
it
is
his
promise
to
true
disciples
,
ye
shall
know
the
truth
.
13.
Whatever
be
the
weaknesse
,
ignorance
,
and
wants
,
of
weak
beginners
,
and
how
little
soever
refreshment
they
finde
in
the
truths
of
the
Gospel
;
Yet
by
perseverance
and
continuance
,
all
this
will
be
helped
,
and
they
will
still
know
more
and
more
of
the
truth
,
and
the
consolations
thereof
;
for
,
If
ye
continue
,
ye
shall
know
the
truth
,
14.
Since
the
●all
of
Adam
,
there
is
no
man
but
●e
is
b●●n
a
spiritual
slave
without
freedome
,
under
the
dominion
and
power
of
sinne
and
Satan
,
and
under
the
curse
of
the
Law
;
for
,
so
is
here
imported
,
in
that
they
need
to
be
made
free
.
15.
Such
as
do
embrace
Christ
,
and
persevere
in
obedience
to
his
Word
;
albeit
they
be
not
loosed
from
that
due
subjection
which
,
in
their
several
stations
,
they
owe
to
Superiours
,
1
Cor
7.20
,
21
,
22.
yet
they
are
made
partakers
of
true
Christian
liberty
,
and
are
delivered
not
onely
from
the
bondage
wherein
they
were
held
by
nature
,
when
they
were
slaves
to
sinne
and
Satan
,
and
under
the
condemning
and
cursing
power
of
the
Law
;
and
from
the
external
bondage
of
an
yoke
of
Ceremonies
,
imposed
upon
the
Jewes
,
and
of
humane
precepts
in
things
indifferent
in
Gods
worship
:
But
also
from
that
spirit
of
bondage
which
he
lets
out
at
first
upon
his
own
,
in
order
to
their
future
freedome
.
Rom
8.15
.
Therefore
saith
Christ
,
the
truth
shall
make
you
free
.
And
albeit
beleevers
,
and
they
who
continue
in
Christs
Word
,
do
not
alwayes
enjoy
the
possession
and
use
of
this
liberty
,
but
may
be
under
bondage
,
terrour
,
and
fear
;
Yet
that
is
not
their
allowance
,
but
flows
from
their
own
we
knesse
,
which
apprehends
all
their
bonds
to
be
being
on
,
when
really
they
are
freed
from
them
:
And
therefore
they
should
complain
of
themselves
to
God
,
and
strive
for
the
use
of
what
is
their
right
,
by
walking
familiarly
with
God
,
and
chearfully
and
comfortably
in
his
se●vice
,
and
by
making
their
liberty
a
Law
,
to
binde
themselves
more
strictly
to
his
obedience
.
16.
This
making
them
free
is
here
attribute
to
the
truth
,
whereas
Christ
onely
is
the
cause
of
our
liberty
,
verse
36.
But
these
are
not
inconsistent
;
for
,
it
is
Christ
indeed
who
purchaseth
and
applyeth
this
liberty
;
Christ
and
this
his
purchase
and
offer
,
are
h●ld
out
in
the
Word
,
to
be
laid
h●ld
on
there
by
faith
,
and
so
the
beleever
comes
to
get
the
right
,
and
application
of
it
,
and
he
living
by
faith
,
the
Spirit
of
Adoption
comes
and
seals
up
this
liberty
,
Ephes
1.13
.
Gal
4.6
.
So
is
this
to
be
understood
,
the
truth
shall
make
you
free
.
Verse
33.
They
answered
him
,
We
be
Abrahams
seed
,
and
were
never
in
bondage
to
any
man
,
how
sayest
thou
,
Ye
shall
be
made
free
?
The
contentious
Jewes
do
here
again
interpose
,
And
,
1.
They
debate
about
th●ir
freedome
and
parentage
,
and
Christ
refutes
their
conceits
,
to
verse
48.
2.
They
fall
a
railing
at
his
person
,
and
contradict
what
he
asserts
of
himself
,
and
he
doth
vindicate
himself
and
his
doctrine
,
verse
48
,
—
58.
3.
They
joyne
violence
with
their
railing
,
which
he
avoids
,
verse
59
I
shall
take
up
the
method
and
parts
of
the
first
branch
of
this
debate
in
this
order
.
1.
They
excepting
against
the
immediately
preceeding
doctrine
,
and
boasting
of
their
own
freedome
,
as
being
Abrahams
children
,
verse
33.
Christ
cleareth
what
is
the
great
bondage
of
men
,
and
how
to
be
free
from
it
,
verse
34
,
35
,
36.
And
showeth
,
that
their
being
Abrahams
seed
after
the
flesh
,
could
not
avail
,
since
their
malicious
carriage
and
contempt
of
his
divine
Word
,
did
evidence
they
had
another
original
and
Father
,
verse
37
,
38.
2.
They
again
laying
claime
to
their
descent
from
Abraham
;
he
sheweth
that
in
their
carriage
they
were
not
like
him
,
and
so
behooved
to
father
themselves
upon
another
in
that
respect
,
verse
39
,
40
,
41
,
—
And
,
3.
When
they
(
perceiving
that
he
spake
not
of
their
carnal
descent
,
but
of
their
spiriual
original
)
do
assert
that
God
is
their
Father
,
verse
—
41.
Christ
evinceth
the
contrary
from
their
want
of
love
to
him
,
verse
42.
and
from
their
not
understanding
his
preaching
,
verse
43.
And
asserteth
that
they
are
of
Satan
,
whom
they
imitate
in
lying
and
murdering
,
verse
44.
●
45.
For
he
being
sinlesse
and
a
true
teacher
,
ver.
26.
their
not
hearkning
nor
beleeving
in
him
,
did
evince
that
they
were
not
of
God
,
verse
47.
In
this
verse
some
Jewes
(
not
they
who
beleeved
,
but
others
)
do
except
against
his
former
doctrine
alledging
that
they
being
Abrahams
children
,
and
having
never
been
in
bondage
to
any
man
,
it
was
needlesse
to
feed
them
with
hopes
of
being
made
free
.
As
for
the
grounds
of
their
objection
,
it
is
nothing
strange
to
see
them
deluded
with
a
conceit
of
being
Abrahams
children
,
but
it
may
seem
strange
they
should
say
,
they
were
never
in
bondage
,
when
yet
they
were
bond-men
in
Egypt
and
in
Babylon
,
and
frequently
,
and
at
this
time
they
were
under
the
power
of
the
Romans
.
But
we
are
to
conceive
that
either
they
stood
not
upon
an
an
impudent
lie
,
to
make
good
their
point
;
or
,
their
meaning
is
,
that
however
they
were
actually
in
bondage
,
yet
by
right
,
and
according
to
the
promise
,
they
were
free
,
and
expected
to
be
vindicate
into
outward
liberty
by
the
M●ssiah
,
and
therefore
they
would
not
willingly
take
with
being
in
a
condition
of
bondage
.
Doctrine
1.
Such
as
would
embrace
Christ
and
a
course
of
godlinesse
,
may
expect
that
,
beside
tentations
and
discouragements
from
within
,
they
will
meet
with
oppositions
and
shakings
without
,
from
these
who
cannot
endure
that
any
should
be
better
then
themselves
;
for
,
here
these
Jewes
fall
a
carping
at
Christs
offers
,
that
they
may
discourage
these
beginners
.
See
Matth.
23.13
.
2.
M●n
,
in
opposing
of
Christs
offers
,
are
very
subtil
,
and
will
be
prompted
by
Satan
to
manage
it
so
,
so
as
may
render
them
most
invidious
;
for
,
so
it
appears
in
these
men
,
who
do
not
at
all
meddle
with
what
he
spake
of
the
truth
,
but
onely
with
the
point
of
liberty
,
as
knowing
it
was
most
invidious
to
insinuate
to
this
people
,
who
gloried
so
much
in
their
liberty
,
that
they
were
in
bondage
.
3.
The
most
part
of
men
are
so
carnal
and
blinde
,
that
they
see
no
farther
then
their
outside
,
and
their
outward
condition
,
and
so
neglect
their
inward
spiritual
estate
;
for
this
was
the
occasion
of
all
their
ca●ping
,
that
they
understand
Christ
to
speak
onely
of
bodily
freedome
and
bondage
,
as
knowing
no
other
,
as
appears
from
the
rest
of
their
discourse
.
4.
Albeit
spiritual
bondage
be
in
it self
so
sad
and
heavy
,
that
to
be
free
of
it
,
might
make
all
other
bondage
imaginable
,
look
like
freedome
;
Yet
such
is
the
blindnesse
of
men
,
that
it
is
but
little
or
not
at
all
known
or
discerned
,
and
they
live
in
their
bonds
with
as
much
delight
as
fishes
have
in
their
own
element
;
for
,
this
,
in
particular
,
was
the
point
they
were
ignorant
of
,
as
knowing
and
feeling
no
such
bondage
,
and
therefore
carped
at
his
doctrine
.
5.
Mens
carnal
apprehensions
of
their
own
condition
,
or
of
Christs
offer
,
or
both
,
is
a
great
cause
wherefore
they
undervalue
him
and
his
offers
,
as
a
thing
they
stand
in
no
deed
of
;
for
,
so
do
these
men
carp
at
his
offer
to
stumble
these
weak
beginners
,
alledging
that
his
offer
of
freedome
was
no
great
encouragement
,
since
they
needed
it
not
.
6.
Albeit
Christs
offers
be
never
so
undeniably
rich
,
yet
the
way
of
offering
and
confering
of
his
favours
is
ready
to
be
a
stumbling-block
,
while
men
cannot
endure
to
have
them
by
free
gift
,
or
as
bestowed
on
them
who
are
miserable
without
them
;
for
,
so
much
also
may
be
observed
here
,
they
do
not
carp
simply
at
his
offer
of
freedome
in
it self
,
liberty
being
so
desirable
,
but
that
they
should
be
made
free
.
They
do
not
indeed
desire
to
be
servants
or
slaves
,
but
free
men
,
onely
they
desire
to
have
their
freedome
natural
,
and
not
adventitious
,
they
would
be
free-borne
,
and
not
made
free
.
And
this
holds
generally
true
in
all
his
offers
;
men
can
have
nothing
to
except
against
the
riches
of
Gods
favour
,
grace
,
and
righteousnesse
,
onely
their
natural
pride
cannot
endure
to
have
these
things
by
free
gift
,
to
have
them
in
,
and
by
another
,
and
not
of
themselves
,
&c.
And
thus
is
it
(
however
they
palliate
it
)
that
makes
self-condemned
sinners
stand
out
so
long
,
before
they
close
with
Christs
offers
,
and
submit
to
the
righteousnesse
of
God
.
7.
Mens
external
priviledges
,
in
being
born
of
religious
parents
and
members
of
the
Church
,
do
oft-times
prove
a
great
stumbling-block
to
themselves
,
hindering
them
from
seeing
their
need
of
Christs
offers
,
and
from
closing
with
them
;
for
,
they
lay
this
as
a
ground
to
all
their
exceptions
and
their
despising
of
his
offer
,
We
be
Abrahams
seed
.
8.
Such
as
do
oppose
Christ
and
his
truth
,
are
ordinarily
so
void
of
conscience
and
awe
of
God
,
that
they
will
make
no
scruple
of
impudent
lies
,
so
they
may
therby
gain
their
point
;
And
maintainets
of
truth
should
lay
their
account
for
such
encounters
and
opposition
;
for
,
so
much
doth
their
second
exception
,
(
and
were
never
in
bondage
to
any
man
)
according
to
the
first
interpretation
,
teach
.
9.
While
men
are
puft
up
with
carnal
dreames
of
their
own
priviledges
and
worth
,
and
with
carnal
expectations
of
great
things
to
be
done
for
them
;
they
will
not
attain
to
the
right
use
of
any
condition
they
are
put
under
by
God
;
for
,
so
much
farther
do
these
words
,
as
they
are
explained
,
teach
.
They
were
so
much
taken
up
wi●h
the
imagination
that
they
had
right
to
be
free
men
,
and
would
be
asserted
into
liberty
,
that
albeit
the
Lord
had
sent
all
their
captivities
,
to
teach
them
to
understand
these
priviledges
spiritually
;
Yet
they
would
never
be
driven
from
their
own
conceits
,
nor
would
so
much
as
hear
of
their
own
bondage
.
And
therefore
they
made
no
right
use
of
their
afflictions
;
but
all
their
care
was
how
to
get
out
of
them
,
till
the
Lord
made
their
attempting
thereof
prove
their
ruine
at
last
.
Verse
34.
Jesus
answered
them
,
Verily
,
verily
,
I
say
unto
you
,
Whosoever
committeth
sinne
,
is
the
servant
of
sinne
.
35.
And
the
servant
abideth
not
in
the
house
for
ever
,
but
the
Sonne
abideth
ever
,
36.
If
the
Sonne
therefore
shall
make
you
free
,
ye
shall
be
free
indeed
.
Followeth
Christs
answer
to
this
exception
consisting
of
two
branches
.
In
the
first
whereof
(
in
these
verses
)
he
cleareth
what
is
the
great
bondage
of
men
,
from
which
freedome
is
to
be
desired
,
and
is
promised
to
the
true
children
of
Abraham
.
And
albeit
he
might
have
reprehended
them
for
their
impudent
lie
,
yet
he
chooseth
rather
to
informe
them
meekly
.
And
,
1.
That
the
sad
bondage
whereof
he
spake
,
was
spiritual
,
wherein
all
they
are
held
who
give
up
themselves
to
a
trade
of
sinne
,
verse
34.
2.
That
albeit
such
as
were
slaves
,
in
this
respect
,
might
enjoy
the
external
priviledges
of
the
Church
,
for
a
season
,
(
as
a
servant
abides
in
his
masters
house
for
a
time
)
yet
they
would
be
cast
out
at
length
,
and
separated
from
him
who
is
the
natural
Sonne
,
and
from
all
the
adopted
children
,
for
ever
.
And
therefore
they
ought
to
think
seriously
of
the
danger
that
they
may
be
excited
to
seek
after
freedome
,
verse
35.
3.
That
the
onely
way
to
attain
to
true
freedome
,
is
by
coming
to
him
,
verse
36.
From
verse
34.
Learn
,
1.
Whatever
advantage
wicked
men
think
to
reap
by
opposing
of
the
truth
,
yet
Christ
will
disappoint
them
,
and
will
take
occasion
thereby
to
make
truth
shine
more
clearly
;
for
,
whereas
before
he
had
spoken
of
their
freedome
but
in
a
word
,
now
,
by
reason
of
these
debates
,
he
explains
that
point
of
bondage
and
freedome
more
fully
.
2.
The
matter
of
our
spiritual
bondage
and
freedome
is
a
point
of
very
great
importance
,
and
necessary
that
we
should
seriously
study
and
be
acquainted
with
it
;
And
a
point
wherein
we
must
submit
to
Christs
verdict
,
how
contrary
soever
it
be
to
our
sense
and
apprehension
of
our
own
condition
:
Therefore
doth
he
prefix
his
ordinary
asseveration
,
Verily
,
verily
,
to
this
doctrine
.
3.
Whatever
be
mens
imaginations
concerning
their
own
condition
;
yet
there
is
a
more
heavie
bondage
lying
upon
them
,
then
any
outward
slavery
that
can
befal
them
,
even
to
be
under
the
slavery
and
bondage
of
sin
;
for
,
so
doth
Christ
assert
,
that
there
are
servants
of
sinne
,
of
whom
he
meant
when
he
promised
freedome
.
4.
Albeit
all
men
by
nature
be
borne
slaves
to
sin
;
yet
considering
that
there
is
freedome
offered
by
Christ
,
and
that
they
who
embrace
this
remedy
,
are
not
in
this
life
fully
freed
from
sin
;
Therefore
Christ
will
not
reckon
men
slaves
by
their
having
of
sin
in
them
,
nor
yet
by
their
daily
failings
and
infirmities
,
or
by
their
falling
now
and
then
in
soul
faults
,
through
the
violence
of
tentation
;
unlesse
they
make
a
constant
trade
of
sinne
,
and
be
under
the
dominion
thereof
,
without
controlement
;
for
,
of
these
Christ
speaks
,
when
he
saith
,
whosoever
commiteth
sinne
,
is
the
servant
of
sinne
.
See
Rom.
6.16
.
2.
Pet.
2.19
.
And
this
is
the
condition
of
natural
men
,
who
being
free
from
the
yoke
of
righteousnesse
,
Rom
6.20
.
do
voluntarily
,
and
without
any
opposition
,
(
unlesse
it
be
some
checks
of
a
natural
conscience
,
startling
at
some
sinne
,
or
some
thoughts
of
fear
and
shame
)
live
in
a
trade
of
all
sinne
,
and
under
the
slavish
tyranny
thereof
,
though
this
dominion
appear
more
evidently
in
some
sinnes
then
others
.
And
some
of
these
who
are
unrenewed
,
are
judicia●ly
given
up
,
to
be
more
visible
under
the
dominion
of
sinne
,
then
others
,
not
only
as
the
just
fruit
of
their
voluntary
living
under
that
yoke
,
but
that
they
may
be
be●co●s
to
the
rest
of
their
woful
slavery
.
As
for
renewed
men
,
albeit
they
not
only
have
sinne
in
them
,
and
do
sinne
daily
,
but
even
have
some
particular
evils
that
may
be
called
predominants
,
in
comparison
of
others
,
(
which
may
easily
be
discerned
,
by
the
great
power
and
sway
that
they
bear
,
even
in
commanding
other
evils
to
be
committed
or
forborne
,
according
as
may
contribute
to
advance
them
;
by
violent
and
frequent
relapses
of
Saints
into
them
;
by
their
unwillingnesse
to
admit
of
admonition
and
reproofe
for
them
;
and
,
by
their
falling
in
them
out
of
an
inward
propensitie
,
when
outward
tentations
are
weak
,
or
none
at
all
,
or
very
few
:
)
Yet
since
,
as
to
the
state
of
their
person
;
they
are
set
at
freedome
;
and
since
the
dominion
is
not
universal
,
as
to
all
sinnes
,
nor
is
it
perpetual
or
compleat
,
even
as
to
these
prevailing
evils
;
Therefore
they
cannot
be
called
servants
of
sinne
as
unrenewed
men
are
:
Yea
,
albeit
in
respect
of
degrees
of
mortification
in
Saints
,
some
sinnes
are
more
predominant
then
others
;
some
also
are
more
strong
in
them
,
because
they
are
the
general
evils
of
the
time
wherein
they
live
,
or
because
by
natural
inclination
and
constitution
,
or
by
education
,
(
all
which
may
be
a
bridle
to
some
evils
;
)
they
are
left
more
obnoxious
and
open
to
them
;
and
some
are
left
to
be
an
exercise
and
daily
matter
of
humiliation
to
them
:
Yet
I
would
not
deny
,
but
all
the
sinnes
of
renewed
men
are
their
infirmities
,
not
only
in
respect
of
Gods
pitie
,
who
will
so
account
of
them
;
but
in
respect
of
grace
and
the
renewed
parts
suffering
by
them
,
which
is
greater
under
grosser
evils
against
light
,
then
under
sinnes
of
ignorance
and
meer
infirmity
.
However
,
this
is
to
be
so
understood
,
that
godly
men
are
to
watch
especially
over
these
predominants
,
yet
so
as
they
take
heed
,
lest
in
watching
over
one
of
those
,
many
other
evils
that
make
lesse
noise
,
get
liberty
to
grow
up
.
From
ver.
35.
Learn
.
1.
Such
as
will
not
be
moved
to
consider
the
sinfulnesse
of
their
spiritual
bondage
,
that
they
may
be
rid
of
it
,
ought
,
at
least
,
to
consider
of
the
danger
that
followeth
upon
it
,
to
see
how
that
will
affect
them
.
Therefore
doth
Christ
subjoyne
that
consideration
here
,
to
excite
them
to
employ
him
for
their
liberty
.
2.
The
true
difference
betwixt
spiritual
slaves
,
and
these
who
are
made
free
,
cannot
be
drawn
from
the
enjoyment
of
external
priviledges
of
the
Church
,
which
the
one
may
partake
of
as
well
as
the
other
;
for
,
it
is
imported
that
servants
,
as
well
as
sons
may
be
in
the
house
.
As
an
housholder
hath
in
his
family
,
not
only
children
,
but
servants
for
several
uses
,
so
hath
the
Lord
also
in
the
Church
(
which
is
his
house
,
where
he
dwels
and
affords
,
his
special
presence
,
and
layeth
up
his
special
furniture
)
vessels
of
dishonour
,
as
well
as
vessels
of
honour
,
2
Tim.
2.20
.
3.
Whatever
external
priviledges
the
slaves
of
sinne
enjoy
,
yet
at
last
they
will
be
cast
out
of
all
,
and
a
separation
will
be
made
betwixt
them
and
the
children
who
are
made
free
;
for
,
the
servant
abideth
not
in
the
house
for
ever
,
as
the
Sonne
doth
.
He
insists
in
the
metaphor
of
a
family
,
wherein
servants
have
tearme-dayes
,
and
may
be
thrust
away
for
faults
,
and
are
laid
aside
when
the
heritage
cometh
to
be
divided
,
as
Ishmael
the
son
of
the
bond-woman
was
,
after
a
long
stay
in
Abrahams
house
,
Gal.
4.30
.
4
,
It
is
the
great
advantage
of
these
who
flee
to
Christ
,
to
be
freed
from
the
slavery
of
sinne
,
that
not
only
do
they
get
their
liberty
,
but
are
made
sonnes
and
children
also
;
Therefore
is
he
who
is
not
the
servant
,
called
the
Sonne
;
whereby
we
are
not
only
,
or
so
much
,
to
understand
Christ
,
(
though
he
be
indeed
the
natural
and
only
begotten
Sonne
,
through
whom
all
the
rest
are
made
sonnes
)
as
the
adopted
children
.
5.
Such
as
are
partakers
of
spiritual
liberty
,
and
of
adoption
,
have
not
only
the
rich
priviledge
of
special
and
intimate
fellowship
with
God
,
and
of
being
under
his
special
protection
and
care
,
and
provided
for
by
him
,
as
children
in
their
fathers
house
;
But
this
happy
estate
is
ensured
to
them
;
so
that
though
they
offend
,
and
may
be
corrected
,
yet
they
will
not
be
turned
out
of
doores
,
as
servants
are
;
the
doores
are
patent
to
let
them
in
,
when
,
like
the
prodigal
,
they
have
run
away
:
And
when
they
have
been
bred
a
while
in
the
Church
,
which
is
the
lower
roomes
of
this
house
,
and
have
fed
upon
the
hope
and
first
fruits
of
their
inheritance
,
they
will
be
carried
up
to
the
upper
roomes
of
the
Church
triumphant
,
there
to
get
full
possession
,
and
to
enjoy
God
and
his
presence
immediatly
and
for
ever
;
for
,
the
Son
abideth
in
the
house
for
ever
.
From
ver.
36.
Learn
,
1.
Albeit
spiritual
bondage
be
such
as
we
cannot
shake
it
off
,
though
we
would
;
Yet
lost
man
hath
this
encouragement
,
that
his
freedome
is
not
impossible
;
for
,
here
it
is
held
out
as
a
thing
possible
,
upon
some
conditions
,
ye
shall
be
free
.
2.
Spiritual
bondage
is
so
great
a
misery
,
and
deliverance
from
it
so
rich
a
mercy
,
that
men
would
not
dedelude
themselves
,
either
with
a
conceit
of
any
thing
that
may
compense
the
want
of
it
,
or
with
an
imagination
that
they
are
free
,
when
they
are
not
;
Therefore
doth
Christ
excite
them
to
use
means
that
they
may
be
free
indeed
,
or
,
really
,
not
contenting
themselves
with
outward
freedome
,
as
if
that
were
enough
,
nor
with
an
imagination
of
spiritual
freedome
,
while
as
they
remain
real
slaves
.
3.
Christ
is
the
heir
of
the
family
,
having
power
to
make
free
what
servants
he
pleaseth
,
and
none
can
ever
partake
of
spiritual
liberty
,
but
they
who
flee
to
him
,
and
receive
it
from
him
;
for
,
if
the
Sonne
shall
make
you
free
,
ye
shall
be
free
indeed
,
otherwise
not
.
Albeit
all
the
freed
men
be
made
sonnes
,
yet
Christ
here
gets
the
name
by
way
of
excellency
,
as
being
the
only
Sonne
by
eternal
generation
,
and
he
by
whom
all
the
rest
are
made
sonnes
.
Ver.
37.
I
know
that
ye
are
Abrahams
seed
,
but
ye
seek
to
kill
me
,
because
my
word
hath
no
place
in
you
.
38.
I
speak
that
which
I
have
seen
with
my
Father
:
and
ye
do
that
which
ye
have
seen
with
your
father
.
In
these
verses
,
we
have
the
second
branch
of
Christs
answer
;
Wherein
he
answers
to
the
chiefe
ground
of
their
exception
,
taken
from
their
descent
from
Abraham
;
from
whence
they
concluded
that
(
at
least
by
right
)
they
were
freemen
.
In
answering
to
this
,
Christ
maketh
use
of
the
distinction
betwixt
Abrahams
seed
after
the
flesh
,
and
after
the
spirit
,
(
of
which
Rom.
2.28
,
29.
and
9.6
,
7.
)
and
declareth
,
That
he
would
not
deny
,
but
that
they
were
Abrahams
carnal
seed
;
yet
that
could
availe
nothing
,
since
they
did
not
follow
his
footsteps
,
but
sought
to
kill
him
,
as
an
evidence
that
his
doctrine
had
no
place
,
nor
respect
in
their
hearts
,
which
was
not
Abrahams
way
,
ver.
37.
And
to
inculcate
this
yet
more
.
1.
He
sheweth
,
that
the
Word
,
which
they
despised
,
was
the
doctrine
committed
to
him
from
the
Father
,
which
Abraham
would
never
have
entertained
as
they
did
.
2.
That
their
carriage
proves
that
they
have
another
Original
and
father
,
whom
they
follow
,
then
Abraham
,
and
that
this
their
father
is
contrary
to
him
and
his
Father
,
whom
Abraham
worshipped
and
obeyed
,
ver.
38.
And
by
this
he
indirectly
points
out
that
they
were
acted
by
Satan
,
whom
he
expressely
names
afterward
,
seeing
they
would
not
understand
him
when
he
spake
thus
.
From
ver.
37.
Learn
,
1.
Christ
,
even
in
his
dealing
with
wicked
men
,
is
most
tender
and
meek
,
and
rather
willing
to
gain
then
deterre
them
,
so
long
as
there
is
any
hope
;
So
much
appeareth
in
his
way
of
reasoning
here
,
for
whereas
in
their
other
ground
of
exception
(
wherein
they
alleadge
they
were
never
in
bondage
,
ver.
33.
)
he
had
them
at
a
seen
advantage
of
an
impudent
lie
,
at
least
of
a
vain
imagination
;
yet
after
he
hath
cleared
their
mistake
about
spiritual
bondage
,
he
doth
not
meddle
at
all
with
that
exception
,
but
only
cleares
that
wherein
they
seemed
to
have
some
advantage
of
truth
on
their
side
.
And
by
this
also
,
he
would
teach
all
the
maintainers
of
truth
,
to
make
it
their
great
study
,
to
clear
and
justifie
it
in
their
debates
,
rather
then
to
insult
over
adversaries
,
to
imbitter
and
estrange
them
yet
more
from
the
love
of
the
truth
.
2.
Christs
knowledge
of
truth
is
infinite
,
and
he
doth
propound
it
so
infallibly
and
irrefragably
,
that
he
knoweth
before
hand
all
that
can
be
said
against
it
;
for
,
whereas
they
thought
to
surprize
him
with
his
objection
,
he
tells
them
,
I
know
that
ye
are
Abrahams
seed
.
A
finite
weak
man
might
see
his
own
shallownesse
,
by
meeting
with
an
objection
he
dreamt
not
of
,
but
Christs
doctrine
cannot
be
shaken
by
such
means
.
3.
Albeit
external
priviledges
may
be
a
snare
to
delude
hypocrites
,
and
make
them
conceit
of
freedome
;
And
albeit
Christ
may
make
use
of
mens
conceit
of
these
priviledges
,
to
convince
them
,
and
agreeage
their
miscarriage
:
Yet
no
priviledge
that
men
can
boast
of
,
will
make
void
Christs
truth
,
concerning
the
spiritual
bondage
of
men
by
nature
,
nor
bring
them
into
real
liberty
:
for
,
saith
he
,
I
know
that
ye
are
Abrahams
seed
,
that
ye
conceit
of
it
,
and
expect
much
by
it
;
but
yet
my
doctrine
stands
true
,
and
ye
have
the
sadder
account
to
make
,
who
enjoying
that
priviledge
,
do
not
emprove
it
better
,
4.
A
little
of
mens
practice
is
a
surer
rule
to
try
them
by
,
then
all
their
faire
language
or
boasted
of
priviledges
;
Therefore
,
saith
he
,
I
know
that
ye
are
Abrahams
seed
,
but
that
will
not
avail
to
prove
your
point
,
since
ye
seek
to
kill
me
.
See
Matth.
7.16
.
5.
Mens
cruel
malice
against
Christ
and
his
children
,
proveth
them
to
be
yet
in
nature
,
and
under
the
bondage
of
sinne
,
whatever
else
they
have
to
boast
of
;
for
,
by
this
he
proves
them
servants
of
sinne
,
though
they
were
Abrahams
seed
,
ye
seek
to
kill
me
.
6.
Whatever
natural
men
and
hypocrites
pretend
to
,
or
seem
to
have
,
of
estimation
and
respect
to
the
doctrine
of
the
Gospel
;
Yet
really
it
hath
no
place
with
them
.
Either
they
have
no
roome
for
Christ
,
or
his
directions
or
comforts
,
(
as
the
word
here
imports
)
as
being
sufficiently
provided
,
as
they
think
,
without
him
;
or
,
they
think
his
doctrine
but
cold
comfort
,
to
wait
upon
and
follow
in
a
time
of
straite
;
or
,
they
cannot
digest
his
spiritual
instructions
,
as
being
so
contrary
to
the
dictates
of
flesh
and
blood
,
and
laying
a
necessity
on
them
to
have
so
mean
a
conceit
of
themselves
;
or
,
they
affect
it
,
not
,
because
of
his
authority
who
speaks
it
,
but
because
of
novelty
,
finenesse
of
expression
,
or
the
like
external
motives
;
or
,
the
affections
they
have
,
do
not
make
it
sink
down
in
their
hearts
,
to
take
root
there
,
and
bring
forth
fruit
,
but
it
only
fleets
for
a
while
in
their
imagination
;
or
,
if
they
be
never
so
clearly
convinced
,
yet
out
of
pure
malice
,
they
will
reject
and
oppose
it
:
Therefore
saith
he
,
my
word
hath
no
place
in
you
.
See
Jer.
22.21
.
Exod.
6.9
.
1
Cor.
2.14
.
Acts
17.19
,
20
,
21.
Matth.
13.15
,
20
,
21.
7.
Where
the
Word
is
barred
out
,
and
gets
not
roome
in
mens
hearts
,
there
men
are
ful
of
mischiefe
,
and
prone
to
all
evil
;
and
particularly
,
where
the
Word
preached
is
not
received
,
men
will
readily
turne
persecutors
:
Therefore
saith
he
,
ye
seek
to
kill
me
,
because
my
word
hath
not
place
in
you
.
For
not
only
is
this
a
just
judgement
of
God
upon
such
despisers
;
but
the
frequent
inculcating
of
the
Word
will
irritate
their
corruption
,
and
it
will
grow
worse
and
worse
.
There
is
no
member
of
the
Church
,
how
civil
or
discreet
soever
,
but
if
he
receive
not
Christs
Word
into
his
heart
,
he
is
ready
to
turne
a
persecutor
.
From
ver.
38.
Learn
,
1.
Christ
as
he
is
inseparable
from
the
Father
,
so
is
he
upon
all
his
counsels
,
and
knoweth
his
secrets
;
for
saith
he
,
I
speak
what
I
have
seen
with
my
Father
,
to
wit
,
his
eternal
counsels
concerning
lost
sinners
,
whereof
I
am
made
participant
2.
Christ
also
is
the
faithful
interpreter
and
revealer
of
his
Fathers
counsel
,
for
his
peoples
good
;
and
his
doctrine
is
in
all
things
agreeable
to
the
counsel
and
will
of
God
;
for
,
I
speak
that
which
I
have
seen
with
my
Father
.
And
this
,
as
it
sheweth
the
great
priviledge
of
the
Church
,
to
whom
these
secrets
are
concredited
,
Rom.
3.1
,
2.
so
it
doth
highly
aggravate
their
contempt
who
reject
this
messenger
and
his
message
,
Heb.
2.2
,
3.
and
12.25
.
3.
It
is
not
enough
that
wicked
men
be
shewed
their
evil
way
in
it selfe
,
but
they
should
be
led
up
to
see
from
what
principle
it
flowes
,
and
what
the
dangerous
consequents
of
it
are
:
Therefore
doth
Christ
lead
them
up
here
,
to
see
what
their
malitious
opposition
unto
him
was
,
and
whence
it
flowed
.
4.
It
is
one
sad
mark
upon
wicked
men
and
adversaries
to
Christ
,
that
as
they
are
opposite
unto
him
,
so
their
opposition
proveth
that
he
and
they
are
not
children
of
one
Father
;
Therefore
doth
he
point
out
himselfe
and
them
as
having
different
and
contrary
Fathers
,
I
speak
what
I
have
seen
with
my
Father
,
and
ye
do
that
which
ye
have
seen
with
your
Father
.
Whereas
with
his
own
children
it
is
otherwise
,
Job
.
20.17
.
5.
Let
wicked
men
boast
never
so
much
of
their
parentage
and
priviledges
;
Yet
their
works
and
carriage
do
prove
that
Satan
is
their
Father
,
by
whom
they
are
acted
and
guided
,
and
whose
wayes
they
do
imitate
;
for
,
saith
he
,
ye
do
that
which
ye
have
seen
with
your
Father
;
where
Satan
is
called
their
Father
,
not
in
respect
of
the
substance
of
their
nature
,
which
is
neither
created
nor
begotten
by
him
,
but
in
respect
of
the
corruption
of
th●ir
nature
and
manners
,
into
which
he
was
a
chiefe
instrument
to
draw
man
in
Paradise
,
and
doth
yet
foster
,
and
hold
it
on
foot
in
his
posterity
.
Likewise
,
while
he
saith
,
ye
do
what
ye
have
seen
with
him
,
it
is
not
be
understood
of
any
visible
communion
and
intercourse
betwixt
Satan
and
every
unrenewed
man
;
but
that
they
do
according
as
he
prompts
and
acts
them
.
2
Tim.
2.26
.
Eph
2.2
.
and
so
do
commit
these
evils
,
wherein
he
fell
before
them
,
as
is
instanced
,
ver
,
44.
6.
It
is
a
sad
and
humbling
sight
of
natural
mens
condition
,
to
see
them
acted
and
led
by
Satan
,
as
effectually
and
really
,
as
ever
their
bodies
were
,
who
were
corporally
possessed
by
him
:
Therefore
doth
Christ
by
this
point
out
the
odiousnesse
of
their
case
unto
them
.
And
if
this
were
well
considered
,
it
might
not
only
discover
,
how
little
wonder
it
is
there
be
a
great
opposition
be
twixt
them
,
and
the
children
of
Christ
,
who
are
led
by
his
Spirit
.
But
it
might
humble
them
to
think
that
they
are
under
the
conduct
of
such
a
guide
,
when
they
think
they
are
only
following
some
pleasant
or
profitable
course
:
And
it
might
let
them
,
who
dreame
of
a
change
of
their
manners
when
they
please
,
see
that
it
is
not
so
easie
a
matter
,
but
as
hard
as
it
was
to
dispossesse
the
man
that
had
the
Legion
of
devils
in
him
.
Verse
39.
They
answered
and
said
unto
him
,
Abraham
is
our
father
.
Jesus
saith
unto
them
,
If
ye
were
Abrahams
children
,
ye
would
do
the
workes
of
Abraham
.
40.
But
now
ye
seek
to
kill
me
,
a
man
that
hath
told
you
the
truth
,
which
I
have
heard
of
God
:
this
did
not
Abraham
.
41.
Ye
do
the
deeds
of
your
father
.
—
The
Jewes
do
except
nothing
against
the
first
branch
of
Christs
doctrine
,
concerning
spiritual
bondage
;
but
finding
that
in
his
answer
to
their
objection
,
he
had
insinuate
that
they
had
some
father
of
whom
he
had
little
good
to
say
:
and
being
either
really
ignorant
,
or
wilfully
seeming
not
to
know
that
Christ
spake
of
their
spiritual
parentage
and
pedigree
;
they
again
lay
claim
to
Abraham
as
their
father
,
of
whom
Christ
durst
say
no
ill
,
and
so
would
render
him
odious
as
calumniating
holy
Abraham
Christ
,
in
his
reply
,
doth
more
clearly
hold
out
that
he
is
not
speaking
of
their
carnal
descent
according
to
the
flesh
,
but
of
their
original
and
parentage
according
to
the
Spirit
.
And
,
1.
He
sheweth
in
general
,
that
if
they
were
Abrahams
children
according
to
the
Spirit
,
they
would
imitate
him
in
his
works
.
2.
He
sheweth
,
in
particular
,
wherein
their
way
was
contrary
to
Abrahams
,
in
that
they
persecuted
him
for
telling
the
truth
of
God
.
And
therefore
,
3.
They
behoved
to
father
themselves
on
another
in
that
respect
,
then
Abraham
.
Doctrine
.
1.
Conceit
of
priviledges
is
a
disease
not
easily
cured
,
nor
will
men
be
easily
taught
or
convinced
of
the
evill
of
it
;
for
,
after
Christ
hath
sufficiently
refuted
this
exception
before
,
yet
they
will
not
be
put
from
it
,
but
repeat
it
again
,
Abraham
is
our
Father
.
2.
It
is
an
old
trick
of
degenerate
Churches
and
Church-men
,
to
cry
up
the
names
of
pious
Ancestours
,
to
oppose
them
against
the
light
of
truth
;
for
,
so
do
they
hold
up
Abraham
as
their
Father
,
that
any
thing
Christ
would
say
of
their
parentage
,
might
be
repelled
by
that
:
and
so
do
many
,
like
them
,
cry
up
these
from
whom
they
have
farre
degenerate
.
But
if
these
Saints
departed
knew
how
they
were
abused
by
these
their
degenerate
sinnes
,
they
would
cry
,
let
them
perish
from
under
these
heavens
.
3.
Whatever
external
priviledges
men
may
enjoy
,
by
being
born
of
religious
Parents
,
and
members
of
the
Church
;
Yet
true
grace
is
not
an
hereditary
gift
,
nor
doth
carnal
and
outward
succession
make
men
partakers
of
spiritual
priviledges
:
Therefore
,
albeit
he
had
granted
they
were
Abrahams
seed
,
ver.
37.
by
carnal
generation
and
succession
,
yet
he
makes
a
doubt
of
their
being
his
spiritual
seed
,
till
they
prove
it
better
,
If
ye
were
Abrahams
children
,
&c.
4.
There
is
no
just
ground
for
any
to
boast
of
their
religious
progenitours
,
unlesse
they
follow
their
footsteps
:
for
,
saith
he
,
If
ye
were
the
children
of
Abraham
,
and
would
have
that
a
priviledge
unto
you
indeed
,
ye
would
do
the
works
of
Abraham
.
Such
as
do
boast
of
religiou●
Parents
,
and
yet
will
not
imitate
them
,
are
but
in
effect
reading
a
Narrative
to
a
sad
sentence
against
themselves
.
5.
Albeit
Abrahams
carnal
seed
did
enjoy
many
temporal
,
yea
,
and
external
Church-priviledges
,
by
vertue
of
the
Covenant
made
with
him
;
Yet
none
are
his
successours
,
as
to
participation
of
peculiar
spiritual
blessings
and
priviledges
,
but
only
these
who
are
followers
of
his
faith
and
fruitfulnesse
in
piety
:
And
they
who
do
so
,
may
lay
hold
on
all
the
spiritual
promises
made
to
him
and
his
seed
.
Therefore
doth
Christ
require
of
these
men
,
who
were
his
carnal
seed
,
that
if
they
would
partake
of
the
promises
made
to
him
concerning
spiritual
freedom
,
they
should
prove
their
interest
in
him
by
another
title
,
doing
the
works
of
Abraham
,
and
then
their
claim
would
be
good
.
And
this
is
a
fair
advan●age
and
encouragement
to
Gentiles
.
See
Rom.
4.11
,
12
6.
As
walking
in
any
wicked
course
,
so
in
particular
,
the
persecution
of
Christ
and
his
followers
,
is
unbeseeming
Saints
,
and
proves
that
the
persecutors
have
no
claime
to
the
priviledges
of
Saints
;
Therefore
doth
he
instance
this
in
particular
,
ye
seek
to
kill
me
who
have
told
you
the
truth
,
to
shew
how
unlike
they
were
to
Abraham
,
who
did
not
this
,
and
therefore
could
not
claim
to
the
priviledges
of
his
spiritual
seed
.
7.
Albeit
the
Lord
,
in
great
mercy
,
will
passe
over
the
many
violent
fits
of
corruption
in
his
people
,
which
,
through
grace
,
and
by
fleeing
to
Christ
,
they
get
smothered
before
they
break
forth
;
Yet
the
Lord
will
judge
of
wicked
men
by
their
wicked
endeavours
and
attempts
,
though
they
succeed
not
,
seeing
they
are
only
withheld
by
some
obstacle
from
without
;
The●efore
doth
he
charge
it
on
them
,
as
sufficient
to
prove
what
they
were
,
ye
seek
to
kill
me
,
though
it
had
not
taken
affect
.
See
Psal.
21.11
.
and
28.4
.
8.
Christ
is
a
Teacher
who
will
not
dissemble
,
nor
deceive
or
sl●t●er
his
heare●s
,
but
will
faithfully
deliver
the
truth
which
he
receives
;
for
,
saith
he
,
I
have
told
you
the
truth
which
I
have
heard
of
God
.
9.
As
a
faithful
declaration
of
the
truth
of
God
is
the
best
service
can
be
done
to
men
,
so
it
is
horrid
wickednesse
and
ingratitude
in
men
,
when
they
will
not
only
persecute
the
innocent
,
but
even
these
who
are
beneficial
unto
them
,
and
do
them
best
offices
;
for
,
so
doth
Christ
aggravate
their
cruelty
;
ye
seek
to
kill
me
,
a
man
that
hath
told
you
the
truth
.
See
Psal.
109.4
.
2
Cor.
12.15
.
10.
Such
is
the
perversity
of
the
world
,
and
their
hatred
to
the
truth
of
God
pointing
them
out
in
their
right
colours
,
that
the
servants
of
Christ
need
expect
no
case
,
so
long
as
they
are
faithful
in
their
trust
;
for
,
such
was
Christs
lot
before
them
,
ye
seek
to
kill
me
,
a
man
that
hath
told
you
the
truth
.
11.
Wicked
men
can
never
attempt
any
violence
against
the
servants
of
God
,
because
of
their
fidelity
,
but
God
will
look
upon
the
injury
as
reflecting
on
himselfe
who
entrusts
them
;
for
this
cause
doth
Christ
shew
that
the
truth
,
for
which
they
did
persecute
him
,
he
heard
it
of
God
,
and
so
their
quarrel
was
in
effect
against
God
,
the
Author
of
that
truth
.
And
as
this
may
deterre
men
from
such
violent
courses
,
so
it
may
sweeten
the
bitter
cup
,
when
it
is
held
to
the
head
of
any
of
Gods
servants
.
12.
Let
wicked
men
cavil
never
so
much
against
Christ
,
or
strive
to
clear
themselves
,
yet
he
will
not
alter
his
verdict
of
them
till
they
change
their
manners
;
Therefore
,
over
again
doth
he
conclude
,
ye
do
the
deeds
of
your
father
,
that
is
,
deeds
like
unto
his
,
and
deeds
whereunto
he
driveth
you
.
13.
Christ
is
so
milde
,
even
to
his
violent
enemies
,
that
when
he
reproves
them
,
he
rather
desires
that
they
should
severely
judge
themselves
,
then
that
he
should
deale
too
harshly
with
them
;
And
when
he
reproves
any
,
it
is
their
duty
to
set
conscience
on
work
,
to
apply
and
enlarge
the
challenge
against
themselves
:
for
these
causes
it
is
,
that
he
,
now
the
second
time
,
saith
only
,
ye
do
the
deeds
of
your
father
,
not
naming
who
that
father
is
,
but
leaving
that
to
their
own
consciences
to
gather
,
when
they
should
think
seriously
on
the
challenge
.
Verse
41.
—
Then
said
they
to
him
,
we
be
not
born
of
fornication
,
we
have
one
Father
,
even
God
.
The
Jewes
are
not
yet
silenced
,
but
do
bring
forth
a
new
objection
,
in
this
verse
about
their
parentage
and
original
.
Where
,
by
fornication
,
I
do
not
understand
bodily
filthinesse
,
but
idolatry
,
which
is
frequently
in
the
Prophets
called
fornication
or
adultery
.
And
the
scope
of
the
verse
is
this
;
They
perceiving
now
that
Christ
is
not
speaking
of
their
carnal
descent
and
pedigree
,
but
of
their
spiritual
original
and
descent
,
do
assert
that
in
this
also
they
had
enough
to
say
for
themselves
;
and
that
as
Abraham
was
their
father
,
in
respect
of
carnal
generation
;
so
being
considered
in
their
spiritual
state
and
being
,
they
were
the
children
of
that
one
only
true
God
.
And
this
(
without
regarding
his
former
reasons
to
the
contrary
)
they
labour
to
p●ove
by
this
Argument
,
That
they
were
not
borne
in
an
idolatrous
state
,
but
in
the
true
Church
,
nor
were
idolaters
themselves
,
but
worshipped
God
according
to
his
Word
,
and
therefore
were
his
children
And
though
it
may
be
objected
,
that
their
progenitou●s
were
idolaters
,
as
may
be
●●en
in
Abraham
,
Josh.
24.2
.
and
frequently
in
their
progeniton●s
,
throughout
the
history
of
the
Bible
;
Yet
that
doth
not
render
their
ground
untrue
,
(
though
it
do
not
prove
the
conclusion
as
will
be
seen
afterward
)
for
even
a
Church
infected
with
idolatry
may
bring
forth
children
to
God
,
in
respect
of
outward
Church-state
,
so
long
as
she
hath
not
got
a
bill
of
divorce
,
Ezek.
16.20
.
Doctrine
,
1.
Idolatry
is
indeed
spiritual
fornication
,
and
a
breach
of
that
marriage
Covenant
that
is
betwixt
God
and
his
Church
;
and
(
whatever
be
Gods
indulgence
for
a
time
,
yet
)
it
doth
deserve
that
the
Church
should
be
rejected
as
not
his
wife
,
and
that
her
children
should
be
no
more
accounted
his
,
then
bastards
are
allowed
to
succeed
to
an
inheritance
;
for
,
so
much
do
they
acknowledge
that
it
is
fornication
,
and
that
to
be
born
of
fornication
,
and
to
have
one
Father
,
even
God
,
are
not
consistent
.
See
Hos.
1.9
.
and
2.2
.
2.
Desperate
and
malicious
hypocrites
may
not
only
presume
to
glory
that
they
are
the
successours
of
religious
Saints
,
but
may
be
so
impudent
also
,
as
to
boast
of
their
adoption
and
communion
with
G●d
;
for
,
so
do
they
;
after
their
glorying
of
Abraham
,
they
adde
,
we
have
one
Father
,
even
God
.
See
Matth.
7.22
.
Hos.
8.2
.
3.
Albeit
it
be
a
great
mercy
to
be
borne
members
of
a
true
Church
,
and
to
worship
God
according
to
his
own
ordinances
;
yet
that
is
not
enough
to
prove
any
to
be
a
true
child
of
God
;
for
,
albeit
their
argument
be
true
,
we
be
not
borne
of
fornication
,
yet
it
doth
not
hence
follow
that
God
is
their
Father
,
as
Christs
reply
doth
teach
us
.
Verse
42.
Jesus
said
unto
them
,
If
God
were
your
Father
,
ye
would
love
me
;
for
I
proceeded
forth
,
and
came
from
God
,
neither
came
I
of
my self
,
but
he
sent
me
.
Unto
the
end
of
verse
47.
we
have
Christs
reply
to
this
exception
,
containing
several
particulars
.
And
first
,
He
evinceth
that
they
are
not
Gods
children
;
which
he
proveth
from
this
reason
,
that
if
they
were
so
,
certainly
they
would
love
him
,
seeing
he
is
from
the
Father
by
eternal
generation
,
and
cometh
into
the
world
by
his
Incarnation
,
not
of
his
own
head
,
but
being
sent
of
the
Father
.
Whence
learn
,
1.
Christ
is
a
lovely
object
,
and
ought
to
be
beloved
of
his
Church
;
for
,
so
is
here
required
that
they
should
l●ve
him
.
And
who
so
do
not
love
the
Lord
Jesus
Christ
,
they
are
excommunicate
in
the
highest
degree
,
1
Cor.
16.22
.
2.
None
can
justly
pretend
any
interest
in
God
as
his
children
,
but
they
that
love
Christ
,
who
in
his
divine
nature
is
the
expresse
image
of
his
Father
,
and
in
his
office
,
is
employed
by
him
;
for
,
so
much
doth
Christs
assertion
and
argument
hold
forth
,
If
God
were
your
Father
,
ye
would
love
me
,
for
I
proceeded
forth
(
or
came
out
,
pointing
at
his
eternal
generation
)
and
come
(
in
the
present
time
,
as
it
is
in
the
Original
,
to
performe
this
office
of
Mediatour
)
from
God
.
3.
It
is
a
point
beyond
all
contraversie
that
Christ
was
sent
of
the
Father
,
to
be
the
Mediatour
and
Messenger
of
the
Covenant
to
his
Church
,
and
consequently
,
that
all
his
doctrine
and
works
were
according
to
his
Commission
from
the
Father
;
Therefore
is
it
added
for
confirmation
,
neither
came
I
of
my self
,
but
he
sent
me
.
4.
These
reasons
,
given
by
Christ
,
wherefore
Gods
children
should
love
him
,
taken
from
his
eternal
generation
by
the
Father
,
and
his
being
sent
by
him
in
Commission
,
may
further
teach
us
in
general
.
1.
True
lovers
of
God
will
give
a
roome
in
their
affections
to
others
,
according
to
the
measure
of
their
communion
with
,
and
interest
in
God
;
for
,
if
the
Fathers
children
do
love
Christ
,
who
is
begotten
of
God
,
and
is
the
expresse
image
of
his
person
,
then
they
will
also
love
others
who
are
begotten
of
him
,
and
bear
his
image
in
part
,
1
John
5.1
.
2.
True
lovers
of
God
will
love
to
have
intercourse
with
him
,
and
will
love
every
Messenger
sent
by
him
,
and
the
Messenger
for
the
message
sake
;
for
,
that
other
ground
,
I
come
from
God
,
and
he
sent
me
,
holds
out
this
general
,
That
they
could
not
be
Gods
children
,
unlesse
they
liked
to
hear
from
him
,
and
liked
these
who
bring
the
tidings
.
See
Gal.
4.14
,
15.
Verse
43.
Why
do
ye
not
understand
my
speech
?
even
because
ye
cannot
heare
my
word
.
This
chalenge
may
be
understood
generally
,
and
so
it
contains
a
second
proof
that
God
was
not
their
Father
,
taken
from
their
not
understanding
of
what
he
preacheth
,
which
evidenceth
that
they
were
not
onely
under
a
natural
impotencie
to
hear
,
but
were
so
transported
with
malice
,
that
they
could
not
hear
with
patience
,
and
so
were
none
of
Gods
children
.
It
may
be
also
understood
particularly
,
as
a
chalenge
that
they
were
so
blinded
with
malice
,
that
they
could
not
understand
what
he
had
spoken
in
general
termes
of
their
father
,
verse
38.41
.
and
so
it
is
a
transition
to
the
following
verse
,
wherein
he
explains
his
minde
.
We
need
not
stand
on
this
difference
,
seeing
this
particular
may
come
in
well
enough
under
the
general
chalenge
.
And
it
teacheth
,
1.
It
is
a
duty
incumbent
to
all
,
to
understand
what
Christ
speaks
unto
them
;
and
where
it
is
not
so
,
Christ
will
make
a
quarrel
of
it
;
for
,
he
puts
it
home
with
a
sharp
question
and
chalenge
,
Why
do
ye
not
understand
my
speech
?
not
onely
to
put
them
to
consider
from
whence
it
flowed
,
(
of
which
afterward
,
)
but
to
testifie
his
indignation
against
them
for
it
.
2.
Christs
wicked
enemies
are
not
onely
naturally
impotent
to
hear
the
Word
of
God
aright
,
but
are
so
blinded
with
malice
,
that
they
cannot
so
much
as
with
patience
hear
what
he
saith
;
for
,
this
doth
Christ
chiefly
understand
,
when
he
saith
,
ye
cannot
hear
my
Word
.
3.
Mens
own
malice
addes
to
their
natural
ignorance
,
and
doth
so
blinde
them
,
that
they
cannot
understand
never
so
plain
truth
;
for
,
ye
understand
not
my
speech
,
because
ye
cannot
hear
my
Word
.
See
Matth.
13.9
.
4.
Albeit
Gods
Children
may
have
much
ignorance
,
and
may
for
a
time
be
tain●ed
with
some
errour
;
Yet
as
that
is
not
good
,
so
they
who
maliciously
sleight
the
means
of
knowledge
,
and
do
shut
their
own
eyes
,
that
they
cannot
and
will
not
see
,
have
nothing
to
evidence
that
they
are
the
children
of
God
;
Therefore
doth
Christ
,
by
this
question
,
put
them
to
consider
what
their
practice
and
condition
flowed
from
,
Why
do
ye
not
understand
my
speech
?
even
because
ye
cannot
hear
my
Word
For
if
men
of
one
Province
,
and
children
of
one
Family
do
understand
the
language
and
dialect
(
as
some
translate
the
word
speech
)
of
the
Countrey
,
and
Family
,
and
are
discerned
from
others
by
their
speaking
of
it
,
as
Judg.
12.6
.
Matth
26.73
.
Then
certainly
they
cannot
be
children
of
Gods
house
,
who
do
not
understand
the
language
of
it
.
And
much
more
do
they
prove
that
they
are
not
begotten
by
the
seed
of
the
Word
,
who
cannot
so
much
as
endure
to
hear
it
.
Verse
44.
Ye
are
of
your
father
the
devil
,
and
the
lusts
of
your
father
ye
will
do
:
he
was
a
murderer
from
the
beginning
,
and
abode
not
in
the
truth
,
because
there
is
no
truth
in
him
.
When
he
speaketh
a
lie
,
he
speaketh
of
his
own
:
for
he
is
a
lier
,
and
the
father
of
it
.
Secondly
,
in
this
reply
Christ
doth
clearly
and
positively
shew
unto
them
who
is
their
spiritual
father
of
whom
they
are
,
even
which
is
the
Devil
,
of
which
see
what
is
said
on
verse
38.
This
he
proves
,
in
general
,
from
their
earnest
following
and
endeavouring
to
execute
these
wicked
lusts
which
reign
in
him
,
and
their
writing
after
his
copie
,
and
imitating
of
him
,
being
acted
by
him
.
Then
he
instanceth
this
general
in
two
particulars
,
of
murther
,
and
opposition
to
,
and
defection
from
the
truth
;
Which
as
it
appeared
in
Satan
from
the
beginning
of
the
creation
,
in
deceiving
our
first
parents
,
and
opposing
the
truth
God
had
delivered
to
them
,
and
in
drawing
them
under
the
stroak
of
temporal
and
eternal
death
;
So
it
was
to
be
seen
in
them
also
,
in
seeking
to
kill
him
,
verse
40.
and
opposing
his
truth
;
which
he
had
hinted
at
,
verse
43.
and
doth
more
clearly
prosecute
in
the
following
verses
.
Lastly
,
he
clears
God
of
all
these
lusts
of
Satan
,
shewing
that
they
slowed
from
his
own
defection
,
and
that
all
his
lies
are
his
own
invention
,
and
so
they
who
followed
these
practices
,
could
not
father
themselves
on
God
.
Doctrine
1.
It
should
be
counted
no
absurdity
,
but
the
sound
doctrine
of
Christ
,
to
assert
that
not
onely
they
who
boast
much
of
pripiledges
,
but
these
who
indeed
are
members
of
a
true
Church
are
nothing
in
reality
and
in
Gods
account
,
but
limbs
and
children
of
Satan
;
so
long
as
they
are
unconverted
,
and
live
in
a
wicked
course
;
for
,
saith
Christ
of
these
Jewes
,
ye
are
of
your
father
the
devil
.
2.
Such
as
will
not
take
with
a
reproof
when
it
is
mildly
given
by
Christ
,
do
provoke
him
to
tell
it
out
in
sharper
termes
;
for
,
they
would
take
no
notice
of
what
Christ
formerly
spake
in
general
,
of
their
spiritual
parentage
,
and
now
he
speaks
it
out
,
ye
are
of
your
father
the
devil
.
3.
Mens
practices
will
prove
that
they
are
Satans
children
,
let
them
say
what
they
will
;
And
these
do
prove
themselves
to
be
eminently
his
children
,
in
whom
he
works
the
greatest
conformity
to
himself
;
for
,
Christ
proves
his
own
assertion
,
and
refutes
all
they
had
to
say
against
it
,
with
this
,
the
lusts
of
your
father
ye
will
do
;
and
according
as
they
were
eminent
imitators
of
him
,
accordingly
did
they
prove
how
eminent
they
were
among
his
children
.
4.
Satan
is
full
of
raging
wicked
lusts
,
wherein
his
children
,
being
acted
by
him
,
do
imitate
him
;
for
,
there
are
the
lusts
of
your
father
,
wherein
they
do
resemble
him
.
5.
Albeit
Satan
and
his
children
do
very
often
get
many
of
their
lusts
fulfilled
in
the
world
;
yet
through
the
restraining
power
of
God
,
and
Christs
watchful
providence
over
his
own
,
many
of
their
hot
attempts
are
frustrated
;
for
,
sometime
they
prove
but
lusts
,
vexing
chiefly
themselves
who
have
them
,
and
ye
will
,
or
,
desire
to
do
them
,
but
can
get
no
further
.
6.
God
will
not
judge
of
Satans
children
by
their
actings
and
successe
onely
,
but
by
their
desires
and
endeavours
;
And
albeit
they
be
oft-times
stopped
in
their
course
,
yet
he
will
account
them
Satans
children
,
because
of
their
obstinate
and
wilful
endeavours
;
for
Christ
proves
the
point
by
this
,
as
sufficient
,
ye
will
do
,
or
,
desire
to
do
the
lusts
of
your
father
;
for
as
yet
they
had
gone
no
further
then
desires
and
endeavours
in
persecuting
him
.
7.
As
all
unrenewed
men
are
Satans
children
;
So
,
in
particular
,
all
liers
,
deceivers
,
double
minded
and
bloody
men
,
and
especially
,
despisers
and
opposers
of
Christs
truth
,
and
bloody
persecutors
,
are
Satans
chief
children
;
for
,
these
are
the
particular
lusts
,
whereby
he
proves
them
eminent
children
,
even
murder
and
lying
,
of
both
which
they
were
guilty
.
8.
This
doctrine
delivered
by
Christ
,
concerning
Satans
fall
and
practices
,
doth
hold
forth
several
useful
Instructions
,
which
I
shall
point
out
in
this
order
.
1.
The
most
excellent
and
perfect
of
creatures
,
being
left
to
themselves
,
and
the
guidance
of
their
best
perfections
,
will
not
be
able
to
stand
,
or
keep
their
integrity
;
for
,
so
much
appears
in
this
example
of
Satan
,
who
being
one
of
the
most
excellent
creatures
,
yet
being
left
to
himself
,
he
abode
not
in
the
truth
,
or
,
in
his
original
station
and
holinesse
,
and
in
his
cleaving
to
God
,
but
turned
aside
to
a
vain
lying
course
,
and
to
be
a
deceiver
of
others
,
as
is
afterward
cleared
.
And
he
was
in
this
defection
,
from
the
beginning
,
to
wit
,
of
mans
fall
;
So
that
however
he
was
created
perfect
in
one
of
the
sixe
dayes
,
yet
before
the
fall
of
man
he
had
left
his
first
habitation
.
2.
The
cause
of
Satans
fall
was
in
himself
,
who
of
his
own
accord
left
his
original
holinesse
and
station
;
for
,
be
abode
not
in
the
truth
,
but
forsook
it
.
3.
As
since
Satans
fall
,
there
is
no
spark
of
goodnesse
,
holinesse
,
or
truth
in
him
,
(
for
,
there
is
no
truth
in
him
;
)
So
this
depravation
proves
,
that
he
is
fallen
from
that
condition
wherein
he
was
created
;
therefore
doth
this
come
in
by
way
of
reason
,
that
since
God
made
all
his
creatures
good
and
perfect
in
their
kinde
,
therefore
it
must
necessarily
follow
,
that
he
abode
not
in
the
truth
,
because
now
there
is
no
truth
in
him
.
And
so
the
Lord
is
cleared
of
his
fall
.
4.
Satan
since
his
fall
is
a
great
enemy
to
man
,
and
full
of
malice
that
man
should
fill
that
roome
from
whence
he
fell
;
So
much
appears
in
his
being
a
murderer
and
liar
,
and
that
from
the
beginning
.
He
did
begin
soone
,
and
continues
long
;
so
that
Gods
people
are
to
remember
that
they
dwell
in
a
world
where
Satan
is
going
about
,
full
of
rage
.
5.
Whatever
mask
Satan
put
on
,
in
dealing
with
men
;
Yet
he
is
but
seeking
their
destruction
,
both
of
soul
and
body
;
for
,
he
is
a
murderer
.
6.
Satans
attempt
and
successe
upon
our
first
parents
,
is
a
clear
evidence
of
his
designes
against
the
children
of
men
,
and
a
sad
document
,
shewing
how
farre
he
may
prevaile
with
the
best
,
if
they
be
left
to
their
own
free-will
;
Therefore
is
it
peculiarly
marked
,
that
he
was
a
murderer
from
the
beginning
,
as
a
clear
warning
to
all
,
from
what
he
did
to
Adam
and
Eve
,
hazarding
the
destruction
of
their
,
and
all
their
posterities
,
souls
,
and
bringing
them
all
under
the
sentence
of
bodily
death
.
7.
Satans
great
engine
,
for
bringing
about
his
bloody
designes
,
is
,
lying
and
deceits
;
Therefore
is
it
subjoyned
,
he
is
a
liar
;
And
by
this
he
prevailed
with
our
first
parents
,
subtilly
calling
the
truth
of
God
in
question
.
So
that
to
give
heed
to
his
lies
against
the
truth
,
is
,
in
effect
,
to
give
up
our
throat
to
the
murderer
.
8.
As
Satan
is
a
very
subtile
and
crafty
adversary
,
full
of
cunning
and
sleight
to
entrap
the
simple
;
(
see
2
Cor.
2.10
,
11.
Eph.
6
11
)
So
he
is
,
in
all
he
saith
,
a
liar
and
not
to
be
trusted
;
for
,
so
saith
Christ
,
there
is
no
truth
in
him
,
he
is
a
liar
.
Therefore
,
though
he
transforme
himselfe
in
an
Angel
of
light
,
and
busk
up
his
projects
;
Yet
men
are
not
to
be
taken
therewith
;
And
though
he
sometime
speak
truth
(
as
sometime
he
did
commend
Christ
,
Mark
.
1.24
.
Luke
4.34
.
and
his
servants
,
Act.
16.17
.
and
may
bear
in
true
challenges
upon
beleevers
;
)
Yet
he
is
still
to
be
rejected
,
as
intending
thereby
to
deceive
.
For
by
his
commendation
of
Christ
and
his
followers
,
he
intended
either
to
make
them
be
suspected
,
or
to
draw
persecution
on
themselves
by
casting
him
out
,
as
befel
Paul
.
And
when
he
pleads
Gods
cause
against
his
people
,
it
is
but
to
drive
them
from
God
;
and
when
he
chargeth
upon
them
what
they
deserve
,
his
scope
is
to
deprive
them
of
all
hope
of
remedy
,
and
perswade
them
that
they
shall
be
dealt
with
only
according
to
deserving
.
9.
Satans
sinne
is
of
himselfe
,
and
all
the
evil
that
is
in
the
world
,
God
is
free
of
it
,
and
only
Satan
,
as
the
enticer
,
and
we
,
as
the
consenters
,
are
to
blame
for
it
;
for
,
when
he
speaketh
a
lie
,
he
speaketh
of
his
own
:
he
is
the
father
of
it
,
or
,
the
inventer
and
beginner
of
it
,
in
himselfe
and
his
followers
.
Ver.
45.
And
because
I
tell
you
the
truth
,
ye
beleeve
me
not
.
Here
Christ
doth
confirme
his
assertion
,
concerning
their
being
of
Satan
;
And
,
as
before
he
had
proven
they
were
of
him
,
and
imitaters
of
him
,
in
murder
;
so
,
here
he
proves
the
same
in
the
matter
of
lying
,
shewing
that
they
were
like
Satan
in
that
also
,
because
they
will
not
believe
him
and
his
doctrine
,
even
because
it
is
truth
.
And
upon
this
followeth
the
other
,
of
their
seeking
to
kill
him
because
he
told
the
truth
,
verse
40.
Doctrine
,
1.
Rejecting
of
truth
,
and
wilful
and
malicious
contradiction
thereunto
,
is
the
great
trade
of
Satan
the
lyar
,
and
their
practice
who
are
his
children
,
and
acted
by
him
;
for
,
in
this
doth
he
instance
Satans
lying
,
and
their
sinning
like
him
.
2.
As
Satan
since
his
fall
hath
cast
off
all
aw
of
God
,
and
neither
fears
his
justice
,
nor
hopes
for
mercy
,
and
doth
maliciously
,
oppose
truth
,
because
it
is
truth
and
crosseth
him
in
his
designes
:
So
Christs
enemies
,
being
acted
by
Satan
,
will
oppose
truth
for
no
other
reason
,
but
because
it
is
truth
.
They
will
beleeve
any
thing
but
truth
,
and
the
more
true
the
doctrine
be
,
the
more
will
they
oppose
it
;
for
,
because
I
tell
you
the
truth
,
ye
beleeve
me
not
.
3.
Let
wicked
men
oppose
Christs
doctrine
as
they
will
,
yet
it
is
truth
,
and
any
doctrine
they
embrace
beside
,
is
but
a
lie
,
which
will
disappoint
them
in
end
;
for
,
however
they
believe
not
,
yet
saith
he
,
I
tell
you
the
truth
.
Ver.
46.
Which
of
you
convinceth
me
of
sin
?
And
if
I
say
the
truth
,
why
do
ye
not
beleeve
me
?
In
the
third
place
,
Christ
in
this
reply
,
doth
vindicate
himselfe
,
and
so
prevents
an
objection
,
and
aggravates
their
infidelitie
;
For
whereas
they
might
object
against
the
former
challenge
,
in
ver.
45.
wherefore
should
we
beleeve
thee
,
and
leave
our
own
Religion
for
thy
saying
whom
we
know
not
?
Christ
answers
,
that
since
none
of
them
could
convince
him
of
any
sin
,
and
his
doctrine
was
the
very
truth
,
therefore
they
could
not
but
sinne
hainously
,
in
not
giving
him
credite
,
whoever
he
were
.
Whence
learn
,
1.
As
Christs
publike
Messengers
are
obliged
to
be
irreprehensible
,
and
true
in
their
doctrine
;
so
this
was
eminently
and
singularly
true
of
Christ
,
who
was
the
spotlesse
Lamb
of
God
and
infallibly
true
in
all
his
doctrine
;
for
he
was
without
sinne
,
and
said
the
truth
.
2.
It
is
not
sufficient
to
condemne
any
,
that
malicious
men
do
calumniate
and
traduce
them
,
unlesse
they
can
also
argue
and
make
it
out
;
for
Christ
requires
of
his
accusers
,
that
they
convince
him
of
sinne
,
or
,
by
arguing
make
it
clear
,
that
what
they
assert
is
true
.
3.
Christ
was
so
perfectly
spotlesse
and
innocent
,
that
albeit
he
lay
buried
under
calumnies
,
yet
none
of
his
most
malicious
adversaries
could
ever
make
it
good
that
he
was
guilty
of
one
sinne
;
for
,
saith
he
,
which
of
you
convinceth
me
of
sinne
?
4.
Albeit
the
blamelesse
carriage
of
men
doth
serve
much
to
make
away
for
their
doctrine
,
and
doth
aggravate
their
sinne
who
despise
it
;
Yet
should
not
be
a
snare
to
draw
others
to
receive
any
thing
they
say
,
unlesse
it
be
made
clear
that
it
is
truth
;
Therefore
,
in
grounding
this
challenge
,
Christ
adds
this
to
that
of
his
sinlesnesse
,
I
say
the
truth
.
5.
As
the
doctrine
of
innocent
and
infallible
Christ
ought
,
without
contraversie
,
to
be
credited
;
so
their
consciences
may
look
for
a
sad
account
and
challenge
,
who
will
not
do
so
:
for
,
saith
he
,
If
I
say
the
truth
,
why
do
ye
not
beleeve
me
?
And
it
holds
out
also
this
general
,
that
no
prejudice
should
hinder
men
from
embracing
that
which
is
held
out
to
be
truth
.
Ver.
47.
He
that
is
of
God
,
heareth
Gods
words
:
ye
therefore
heare
them
not
,
because
ye
are
not
of
God
.
In
the
last
place
,
Christ
concludes
the
discourse
with
a
sad
note
upon
them
;
And
doth
himselfe
answer
that
question
he
had
propounded
,
verse
46.
shewing
,
that
the
true
cause
why
they
did
not
beleeve
,
nor
hear
his
word
,
was
,
because
they
were
not
of
God
,
which
he
illustrates
from
the
contrary
,
and
so
leaves
them
again
to
consider
of
whom
they
were
.
This
assertion
,
as
it
must
necessarily
be
understood
of
grown
up
persons
;
(
for
infants
are
still
to
be
excepted
in
these
ordinary
rules
)
So
albeit
to
be
of
God
,
be
frequently
understood
of
mens
being
elected
from
eternity
;
Yet
here
it
is
chiefly
to
be
understood
of
regeneration
,
because
even
the
elect
of
God
,
so
long
as
they
are
unregenerate
,
may
be
guilty
of
the
same
sinnes
with
the
reprobate
,
and
particularly
,
in
sleighting
the
Word
.
Only
,
if
we
conjoyne
these
two
,
to
resist
known
truth
,
and
to
do
so
maliciously
,
(
which
was
the
sinne
of
many
of
these
Jewes
)
it
cannot
befall
any
elect
:
For
though
Peter
sinned
wittingly
,
yet
not
maliciously
,
and
though
Paul
sinned
maliciously
,
yet
he
did
it
ignorantly
,
and
in
unbeliefe
,
1
Tim.
1.13
.
Doctrine
1.
Mens
respect
to
the
Word
of
God
is
a
true
touchstone
,
whereby
they
may
try
their
own
condition
and
state
;
for
,
so
doth
Christ
here
teach
us
.
2.
Men
have
nothing
in
them
by
nature
,
that
can
entertain
or
receive
the
Word
of
God
with
any
due
respect
,
but
what
they
attain
to
of
that
kinde
,
is
of
God
,
and
not
of
themselves
;
for
he
must
be
of
God
,
by
election
and
regeneration
who
will
hear
Gods
words
.
3.
An
elect
child
of
God
being
renewed
,
as
he
is
begotten
by
the
seed
of
Gods
Word
,
so
in
his
progresse
he
will
not
resist
the
known
light
thereof
,
but
will
receive
and
feed
upon
it
;
And
whatever
may
be
his
fits
of
tentation
,
yet
he
will
never
reject
it
maliciously
:
for
,
he
that
is
of
God
,
heareth
Gods
words
:
He
heareth
it
with
faith
,
submission
,
and
fruitfulnesse
;
for
,
so
it
is
opposed
to
not
beleeving
,
ver
46.
See
1
Pet.
1.23
.
and
2.1
,
2
,
3.
4.
Whoever
they
be
that
do
not
regard
the
Word
of
the
Lord
,
but
do
maliciously
reject
it
after
conviction
,
they
prove
themselves
to
be
unregenerate
,
if
not
also
reprobates
;
for
,
ye
heare
them
not
,
because
ye
are
not
of
God
.
5.
Consequences
soundly
and
solidly
deduced
from
Scripture
,
are
Scripture
,
and
as
valid
a
ground
of
faith
,
as
the
ground
from
whence
they
are
deduced
;
for
,
so
doth
Christ
here
teach
us
by
his
own
practice
,
deducing
from
that
ground
,
He
that
is
of
God
,
heareth
Gods
words
,
this
necessary
and
infallible
consequence
,
ye
therefore
here
them
not
,
because
ye
are
not
of
God
.
And
this
pen-man
is
full
of
such
deductions
,
warranting
this
way
of
arguing
.
6.
Whatever
affront
men
think
to
put
upon
Christ
,
by
rejecting
his
doctrine
:
Yet
the
real
ignominy
redounds
to
themselves
;
Therefore
,
however
they
laid
all
the
indignitie
of
this
opposition
on
Christ
himselfe
,
and
on
his
doctrine
;
Yet
he
tells
them
it
flowed
really
from
this
,
ye
are
not
of
God
,
but
lying
in
a
reprobate
unregenerate
condition
.
Verse
48.
Then
answered
the
Jewes
,
and
said
unto
him
,
Say
we
not
well
that
thou
art
a
Samaritane
,
and
hast
a
devil
?
From
this
to
the
end
of
the
Chapter
,
these
adversaries
do
change
their
way
of
proceeding
with
Christ
.
So
long
as
they
had
any
seeming
ground
,
or
shew
of
reason
,
they
debate
the
matter
;
but
now
being
put
from
all
that
,
they
fall
a
railing
at
his
person
;
and
Christ
defends
and
replies
,
till
they
come
to
violence
.
It
may
be
taken
up
in
this
order
.
1.
They
rail
at
him
,
ver.
48.
and
he
vindicates
himselfe
as
an
honourer
of
his
Father
,
and
therefore
they
were
in
the
wrong
who
reproached
him
ver.
49.
and
behoved
to
make
account
to
God
for
it
,
ver.
50.
And
he
sheweth
their
losse
who
despise
his
Word
,
which
preserveth
men
from
death
,
ver.
51.
2.
They
take
occasion
from
what
he
saith
of
his
Word
,
to
carp●●●in
:
objecting
that
Abr●ham
and
the
Prophets
were
dead
,
ver.
52.
And
that
he
should
make
himselfe
greater
then
they
,
ver.
53.
And
he
clears
himselfe
of
ambition
in
this
matter
,
charging
it
on
them
,
ver.
54
,
55.
and
sh●weth
that
Abrahams
joy
depended
on
him
,
ver.
56.
before
whom
he
had
a
subsistence
as
God
,
though
as
man
he
was
not
old
,
ver.
57
,
58.
Upon
which
assertion
,
they
betake
themselves
to
violence
,
and
he
avoideth
it
,
ver.
59.
In
this
verse
we
have
their
first
attempt
;
wherein
,
taking
advantage
of
his
sharp
censure
of
them
,
they
charge
him
with
being
a
Samaritan
and
possessed
with
an
evil
Spirit
.
They
do
particularly
charge
him
to
be
a
Samaritan
,
not
only
,
because
they
accounted
the
Samaritans
the
most
impious
of
men
,
because
of
their
Apostacy
from
the
Church
of
Judah
,
and
the
true
Religion
there
,
(
whereof
they
account
him
also
guilty
by
his
doctrine
)
but
specially
,
because
as
the
Samaritans
were
most
bitter
enemies
unto
,
and
traducers
of
the
Jewes
(
as
may
be
seen
in
part
,
Joh.
4.9
.
)
so
did
they
account
of
him
,
who
durst
be
so
bold
as
to
deny
them
to
be
children
of
God
,
and
to
say
they
were
of
the
devil
.
As
for
the
other
charge
,
thou
hast
a
devil
,
it
is
true
that
elsewhere
they
do
maliciously
assert
against
their
light
,
that
he
was
guided
and
assisted
by
Satan
in
his
doctrine
and
miracles
,
Matth.
12.24
.
But
here
,
it
seemes
,
they
only
intend
to
retort
his
challenge
,
and
do
say
,
he
had
a
devil
,
which
prompted
him
to
say
they
were
of
the
devil
.
And
so
the
challenge
is
all
one
with
the
former
of
a
Samaritan
,
whom
they
looked
on
(
as
on
all
wicked
men
)
as
guided
by
an
evil
spirit
,
and
accordingly
,
Christ
answers
both
,
in
answering
one
of
them
.
Doctrine
1.
Albeit
wicked
enemies
to
truth
may
,
for
a
time
,
enter
the
lists
of
dispute
,
as
if
they
minded
to
seek
out
,
and
follow
truth
;
Yet
conviction
in
debate
will
not
gain
ground
upon
them
;
As
appeares
in
these
Jewes
,
who
when
they
are
put
to
the
worse
in
dispute
,
yet
they
come
nothing
the
nearer
to
truth
.
2.
Unbeliefe
and
contempt
of
the
truth
will
end
in
blasphemy
;
And
impious
men
,
being
convinced
,
will
turne
ratlers
,
and
betake
themselves
to
personal
reflexions
against
the
persons
of
men
who
maintain
the
truth
,
when
they
can
do
no
better
:
for
,
so
do
they
deal
with
Christ
.
3.
Wicked
men
can
vent
no
reproaches
,
calumnie
;
,
or
blasphemies
,
against
Christs
servants
and
people
,
which
Christ
hath
not
sanctified
in
his
own
person
,
being
called
to
his
face
the
worst
of
men
,
a
reproacher
and
enemy
to
the
people
of
God
,
and
one
possessed
with
an
evil
spirit
;
As
here
we
see
.
4.
There
are
none
more
ready
to
reproach
Christ
and
his
followers
,
as
if
they
were
possessed
with
an
evil
spirit
,
then
these
who
are
his
real
slaves
themselves
;
for
,
they
who
are
of
the
devil
,
ver.
44.
say
of
Christ
,
thou
hast
a
devil
.
5.
Such
is
the
power
of
ignorance
,
prejudice
,
or
malice
,
when
men
are
possessed
therewith
,
that
they
will
draw
bad
conclusions
,
and
put
hard
constructions
upon
best
actions
;
for
,
upon
Christs
useful
and
true
doctrine
,
they
think
they
do
well
to
draw
these
bad
conclusions
,
Say
we
not
well
(
intimating
they
had
a
custome
of
it
before
)
that
thou
art
a
Samaritan
,
&c.
since
thou
speakest
so
.
Ver.
49.
Jesus
answered
,
I
have
not
a
devil
:
but
I
honour
my
Father
,
and
ye
do
dishonour
me
.
50.
And
I
seek
not
mine
own
glory
;
there
is
one
that
seeketh
and
judgeth
.
51.
Verily
,
verily
,
I
say
unto
you
,
if
a
man
keep
my
saying
,
he
shall
never
see
death
.
In
these
verses
,
we
have
Christs
answer
to
this
blasphemous
calumnie
.
And
,
1.
He
declareth
,
that
he
had
no
devil
,
but
was
honouring
his
Father
in
what
he
did
and
said
,
and
therefore
it
was
their
great
sinne
thus
to
reproach
him
,
ver.
49.
2
Lost
they
should
think
he
took
to
is
ill
,
as
an
indignity
done
to
him
;
he
declareth
,
that
he
was
no
selfe-seeker
,
nor
hunter
after
vain-glory
,
nor
needed
he
avenge
himselfe
on
them
,
since
the
Father
will
honour
him
,
and
take
course
with
them
who
rub
upon
his
glory
,
ver
50.
3.
To
shew
what
his
true
glory
is
,
and
what
their
losse
is
who
despise
his
Word
,
he
sheweth
what
blessed
effects
shall
follow
upon
observing
of
his
doctrine
,
ver.
51.
From
ver.
49
Learn
,
Bitterest
calumnies
should
be
answered
meekly
by
Christs
servants
;
And
however
men
f●ile
in
duty
to
them
,
yet
they
should
still
cleave
to
duty
;
Therefore
doth
Christ
meekly
deny
the
calumny
,
I
have
not
a
devil
,
and
refutes
it
with
reason
.
2.
As
it
is
the
duty
of
all
Gods
people
to
seek
the
honour
of
God
,
as
their
chiefe
end
;
so
Christ
did
eminently
honour
his
Father
,
both
in
his
doctrine
and
obedience
;
for
,
so
saith
he
,
I
honour
my
Father
.
See
Joh.
17.4
.
3.
They
who
sincerely
seek
Gods
honour
,
do
prove
that
they
are
not
guided
and
acted
by
Satan
,
whatever
the
world
think
or
say
of
them
;
for
,
so
doth
Christ
prove
his
point
,
I
have
not
a
devil
,
but
I
honour
my
Father
.
4.
Mens
innocent
lives
and
carriage
is
the
best
mean
to
refute
unjust
calumnies
and
reproaches
;
for
,
so
doth
Christ
refute
their
blasphemy
,
by
his
honouring
of
God
in
his
carriage
.
5.
It
is
a
commendable
zeal
for
God
,
honour
,
when
his
faithfull
servants
will
not
suffer
wicked
men
,
who
carry
the
devils
stamp
and
image
to
father
themselves
on
God
,
as
his
beloved
and
dear
people
;
for
,
in
this
,
particularly
,
did
he
honour
his
Father
here
,
in
telling
them
plainly
what
they
were
.
6.
As
mens
honouring
of
God
will
not
stop
the
mouths
of
malicious
slanderers
;
So
their
sinne
is
very
great
who
reproach
them
who
do
honour
God
;
And
particularly
,
this
holds
true
of
Christ
,
who
cannot
be
dishonoured
,
but
it
rubs
upon
the
Father
also
;
Therefore
,
saith
he
by
way
of
sad
chalenge
,
I
honour
my
Father
,
and
ye
do
dishonour
me
.
See
Joh.
5.22
,
23.
From
ver.
50.
Learn
,
1.
Such
as
unfeignedly
seek
Gods
honour
,
will
not
hunt
after
vain-glory
,
nor
seek
their
own
glory
,
save
in
so
far
as
Gods
honour
is
stricken
at
by
the
reproaches
cast
on
them
;
Therefore
doth
Christ
subjoyn
,
I
seek
not
mine
own
glory
.
2.
Such
as
unfeignedly
seek
Gods
glory
,
need
not
be
anxious
about
the
reproaches
they
meet
with
,
seeing
God
undertakes
to
see
to
that
:
Therefore
also
,
lest
they
should
think
the
want
of
honour
from
them
grieved
him
,
he
saith
,
I
seek
not
mine
own
honour
,
there
is
one
that
seeketh
and
judgeth
.
3.
As
Christ
did
honour
the
Father
in
going
about
the
works
of
his
calling
;
so
the
Father
did
undertake
,
and
hath
now
honoured
him
,
and
will
avenge
all
the
blasphemies
,
and
reproaches
that
wicked
men
belch
out
against
him
;
for
,
saith
he
,
there
is
one
that
seeketh
and
judgeth
.
From
ver.
51.
Learn
,
1.
Christ
is
never
so
angry
with
his
foes
,
as
to
forget
his
friends
;
Yea
,
he
delights
to
conveigh
his
threatnings
against
enemies
,
in
promises
to
his
children
,
if
so
be
they
will
consider
their
losse
,
and
yet
take
hold
of
his
offer
;
Therefore
,
instead
of
threatning
,
he
makes
a
gracious
promise
,
and
that
not
only
for
the
confirmation
of
any
weak
ones
who
were
then
hearing
,
but
to
try
what
such
an
offer
might
yet
work
upon
these
wicked
men
.
2.
Albeit
most
part
of
men
make
but
little
account
of
the
matter
of
their
salvation
,
and
these
who
have
any
thoughts
about
it
,
are
very
averse
from
crediting
Christs
naked
Word
,
about
the
way
to
it
:
Yet
Christ
would
have
it
looked
upon
as
a
weighty
businesse
,
and
would
have
it
out
of
all
contraversie
that
he
will
make
good
the
Word
which
he
speaks
concerning
it
;
Therefore
doth
he
premit
his
ordinary
asseveration
to
this
doctrine
,
Verily
,
verily
,
I
say
unto
you
,
that
he
may
teach
them
,
that
it
is
no
light
or
trivial
matter
he
is
speaking
of
,
and
that
he
may
remove
all
hesitation
concerning
the
truth
of
his
Word
.
3.
Such
as
would
receive
any
benefit
by
Christs
doctrine
,
should
not
only
hear
it
,
but
lay
it
up
in
their
heart
,
and
keep
it
in
some
measure
of
sincerity
in
their
life
;
for
,
it
is
required
,
that
they
keep
my
saying
.
4.
Albeit
such
as
cleave
to
Christ
,
and
make
conscience
of
obedience
to
his
Word
,
may
meet
with
very
many
troubles
,
and
may
oft-times
have
very
great
fears
about
death
,
and
their
eternal
happinesse
;
Yet
they
shall
be
secured
from
eternal
death
,
and
all
their
other
troubles
,
and
bodily
death
it selfe
,
shall
be
swallowed
up
into
victory
;
for
,
if
a
man
keep
my
saying
,
he
shall
never
see
death
,
to
wit
,
eternal
death
,
and
consequently
,
shall
get
a
good
account
of
all
the
steps
betwixt
him
and
eternal
happinesse
.
Ver.
52.
Then
said
the
Jewes
unto
him
,
Now
we
know
that
thou
hast
a
devil
.
Abraham
is
dead
,
and
the
Prophets
:
and
thou
sayest
,
If
a
man
keep
my
saying
,
he
shall
never
taste
of
death
.
53.
Art
thou
greater
then
our
Father
Abraham
which
is
dead
?
and
the
Prophets
are
dead
:
whom
makest
thou
thy selfe
?
In
these
verses
,
they
repeat
their
blasphemy
,
and
think
themselves
confirmed
in
it
,
and
that
they
have
him
at
a
seen
advantage
in
what
he
last
spake
;
For
whereas
he
had
said
,
they
should
never
see
death
who
keep
his
sayings
,
they
think
that
many
wayes
absurd
,
and
reflecting
upon
himself
.
For
,
1.
Then
certainly
Abraham
and
the
Prophets
were
n●ne
of
his
disciples
,
for
they
are
all
dead
.
Nay
,
2.
●e
behoved
to
be
very
arrogant
,
who
made
himselfe
greater
then
Abraham
and
the
Prophets
,
in
that
he
ascribes
a
quickening
vertue
to
his
Word
,
not
only
in
respect
of
himself
,
but
his
hearers
also
.
Whereas
they
not
only
kept
not
others
alive
,
but
are
dead
themselves
.
Doctrine
1.
Wicked
men
will
be
as
little
taken
with
Christs
promises
,
as
they
are
terrified
with
his
threatnings
;
And
they
desire
rather
to
have
some
what
to
carp
at
in
them
,
then
to
be
drawn
by
the
sweetnesse
thereof
to
embrace
them
;
for
,
they
rage
as
much
here
at
his
sweet
promise
,
as
they
did
formerly
at
his
sharp
chalenges
.
2.
As
wicken
men
do
reproach
Christ
out
of
malice
,
and
all
the
arguments
they
pretend
,
are
but
invented
to
cover
their
malice
;
So
they
will
sometime
be
forced
to
bewray
themselves
that
it
is
so
:
for
,
say
they
,
now
we
know
that
thou
hast
a
devil
,
and
if
but
now
they
know
it
,
why
said
they
it
before
▪
Certainly
,
all
the
arguments
they
bring
so●th
,
were
but
invented
to
colour
that
resolution
,
which
they
had
laid
down
to
reproach
Christ
.
3.
Mistakes
of
Christ
,
and
understanding
of
his
doctrine
in
a
carnal
sense
,
gives
occasion
to
persecutors
of
many
cavils
;
for
,
upon
these
grounds
doth
their
exception
run
,
wherein
they
glory
so
much
.
They
think
it
absurd
enough
,
if
they
can
infer
from
his
discourse
,
that
he
makes
himself
greater
then
Abraham
and
the
Prophets
,
which
yet
is
the
very
truth
;
and
they
mistake
him
as
if
he
were
speaking
of
the
first
death
,
when
he
is
speaking
of
the
second
death
4.
Christs
enemies
do
falsely
pretend
to
be
honourers
of
the
Saints
,
that
they
may
bear
him
down
;
for
,
so
do
they
here
cry
up
Abraham
and
the
Prophets
,
to
make
him
odious
.
5.
Albeit
Saints
be
truly
excellent
,
yet
they
have
no
priviledge
against
bodily
death
,
but
must
pay
that
debt
;
partly
,
to
be
a
testimony
that
they
are
by
nature
heires
to
the
first
Adam
,
and
do
carry
a
body
of
corruption
about
with
them
while
they
are
in
the
world
;
and
partly
,
that
they
may
be
translated
to
a
better
life
;
for
,
even
Abraham
and
the
Prophets
,
whom
they
cry
up
as
singular
,
are
dead
.
6.
Such
as
do
in
a
carnal
way
over-value
the
Saints
,
they
prejudge
Christ
of
his
glory
and
due
estimation
;
for
,
so
did
they
by
their
excessive
commendation
of
them
,
Art
thou
greater
then
our
father
Abraham
,
&c.
And
this
disease
is
more
frequent
,
not
onely
in
them
who
set
them
up
in
Christs
roome
,
to
be
sharers
with
him
,
in
leaving
merits
to
be
made
use
of
by
the
Church
,
and
in
being
Mediatours
of
intercession
;
but
in
them
also
who
doat
so
much
on
Saints
,
as
they
forget
to
give
Christ
the
glory
of
any
excellency
that
is
in
them
,
and
who
implicitly
follow
them
,
not
considering
whether
they
be
following
Christ
in
that
wherein
they
follow
them
,
or
not
.
7.
Christ
is
truly
singular
and
matchlesse
,
and
if
all
the
Saints
were
put
together
,
they
are
all
nothing
to
him
,
and
he
can
do
that
which
they
cannot
all
do
;
for
,
this
(
together
with
the
clearing
of
their
mistake
of
what
he
spake
concerning
death
)
is
the
clear
answer
to
all
their
cavil
,
that
indeed
he
is
greater
then
all
of
them
put
together
.
Verse
54.
Jesus
answered
,
If
I
honour
my self
,
my
honour
is
nothing
:
It
is
my
Father
that
honoureth
me
,
of
whom
ye
say
that
he
is
your
God
.
55.
Yet
ye
have
not
known
him
,
but
I
know
him
:
and
if
I
should
say
,
I
know
him
not
,
I
shall
be
a
liar
like
unto
you
:
but
I
know
him
,
and
keep
his
saying
.
Followeth
Christs
answer
to
this
exception
,
And
,
1.
In
general
(
in
these
verses
)
he
〈◊〉
himself
of
any
ambition
in
this
matter
,
and
p●●ves
them
guilty
of
it
.
Whereas
,
in
their
exception
,
they
thought
it
great
ambition
in
him
,
to
preferr●
himself
to
Abraham
and
all
the
Prophets
;
●●e
answers
(
by
way
of
concession
)
that
it
he
himself
,
and
of
himself
,
did
take
this
honour
on
him
,
it
were
of
no
worth
;
but
he
hath
it
of
the
Father
,
who
doth
allow
and
conferre
it
on
him
.
And
whereas
they
might
except
,
that
if
this
Father
of
whom
he
boasted
so
much
,
be
the
true
God
,
they
had
greater
cause
to
lay
claime
to
him
then
he
had
;
He
answers
,
that
this
proves
them
really
guilty
of
that
ambition
wherewith
they
charge
him
;
For
they
boast
of
him
while
as
they
have
no
saving
knowledge
of
him
;
But
he
knows
him
,
and
would
be
a
liar
,
like
unto
them
,
if
he
should
say
that
he
knew
him
not
,
seeing
he
gives
real
proof
of
knowing
him
;
by
keeping
his
word
.
Doctrine
1.
Such
as
hunt
after
vain-glory
,
and
seek
after
respect
and
estimation
otherwise
then
God
alloweth
and
approveth
of
,
they
do
hunt
a
shadow
,
and
that
which
really
is
of
no
worth
;
for
,
this
is
of
general
verity
,
If
I
honour
my self
my
honour
is
nothing
.
See
2
Cor.
10.18
.
2.
Christ
seeketh
no
glory
but
what
the
Father
alloweth
on
him
;
And
as
he
is
God
over
all
,
blessed
and
honoured
for
ever
,
and
as
his
humane
nature
is
honoured
,
by
being
exalted
to
a
personal
union
with
the
Godhead
;
So
whoever
dishonour
Christ
,
yet
the
Father
alloweth
and
hath
conferred
honour
on
him
as
Mediatour
,
to
be
a
testimony
how
well
he
is
pleased
with
the
redemption
of
lost
man
,
performed
by
him
;
and
to
be
matter
of
comfort
to
all
them
who
seek
to
this
exalted
Prince
,
and
matter
of
terrour
to
all
his
and
their
enemies
:
For
,
saith
he
,
if
I
honour
my self
,
my
honour
is
nothing
,
it
is
the
Father
that
honoureth
me
.
3.
What
men
have
received
from
God
with
his
approbation
,
and
have
his
testimony
for
it
,
they
may
avow
and
maintain
it
against
all
opposition
;
Therefore
doth
Christ
not
deny
that
honour
they
alledged
he
took
to
himself
,
but
he
avows
it
on
this
ground
,
It
is
my
Father
that
honoureth
me
.
4.
Albeit
Christ
be
in
himself
God
alsufficient
,
and
so
is
not
capable
of
any
accesse
of
glory
:
Yet
it
pleased
him
to
condescend
so
farre
,
as
to
obscure
his
own
glory
under
the
vail
of
his
flesh
and
state
of
humiliation
,
till
he
had
perfected
the
work
of
Redemption
;
and
to
account
of
his
office
of
Mediatour
,
and
the
dignity
accompanying
it
,
as
great
honour
conferred
upon
him
by
the
Father
;
Therefore
,
saith
he
,
my
Father
honoureth
me
,
above
Abraham
and
the
Prophets
,
that
I
can
give
life
to
them
that
keep
my
sayings
.
5.
Christs
greatest
enemies
may
yet
be
so
presumptuous
and
deluded
,
as
to
sooth
up
themselves
,
with
a
conceit
of
a
special
interest
in
God
;
for
,
the
Father
,
is
he
,
of
whom
ye
say
that
he
is
your
God
.
6.
Persecutors
,
pretending
to
interest
in
God
,
do
but
proclaim
their
own
carnal
ambition
and
selfe-seeking
,
and
that
they
do
but
lye
and
deceive
themselves
;
for
,
he
brings
this
as
a
proofe
of
their
ambition
,
and
asserts
that
they
were
liars
in
so
saying
,
I
shall
be
a
liar
like
unto
you
.
7.
As
none
are
more
ready
to
boast
of
an
interest
in
God
,
then
they
who
know
least
of
him
;
so
none
can
prove
an
interest
in
him
,
but
they
who
know
and
acknowledge
him
as
he
is
revealed
in
Christ
by
the
Gospel
;
for
,
saith
he
,
ye
say
that
he
is
your
God
but
(
to
refute
that
)
ye
know
him
not
,
to
wit
,
savingly
,
in
so
far
as
they
knew
not
him
as
Father
to
his
Sonne
whom
he
had
sent
,
and
acknowledged
not
the
Gospel
to
be
his
revealed
will
.
8.
It
is
not
sufficient
for
proving
an
interest
in
God
,
that
men
do
acknowledge
God
as
he
reveals
himselfe
,
unlesse
also
obedience
to
his
will
be
joyned
therewith
;
so
much
doth
Christ
teach
by
his
own
evidences
that
he
is
of
God
,
contrary
to
theirs
,
I
know
him
,
and
keep
his
saying
.
9.
Such
as
are
of
God
,
and
know
him
,
should
confidently
avow
their
right
and
interest
,
and
it
is
as
great
a
wrong
in
a
child
of
God
,
to
deny
his
right
,
as
it
is
in
a
prophane
man
,
to
claime
an
interest
;
Therefore
,
saith
Christ
,
in
opposition
to
them
,
But
I
know
him
,
and
if
I
should
say
I
know
him
not
,
I
shall
be
a
liar
like
unto
you
,
who
boast
of
an
interest
without
ground
.
10.
Christ
doth
perfectly
know
the
Father
and
his
will
,
so
that
none
can
be
deluded
in
resisting
on
what
he
reveals
of
him
;
And
he
was
perfectly
obedient
to
the
will
of
the
Father
in
all
things
,
so
that
nothing
can
be
objected
against
them
,
who
flee
to
lay
hold
on
his
righteousnesse
;
for
,
I
know
him
,
and
keep
his
saying
.
Verse
56.
Your
father
Abraham
rejoyced
to
see
my
day
:
and
he
saw
it
,
and
was
glad
.
Secondly
,
Christ
answers
in
particular
to
the
ground
of
their
exception
;
and
,
comparing
himselfe
with
Abraham
(
who
was
greatest
,
in
their
account
,
of
any
of
the
Prophets
,
they
mentioned
with
him
,
and
indeed
was
the
father
of
the
faithful
)
he
proves
that
he
was
greater
then
he
.
For
Abraham
knowing
of
him
,
the
true
Messiah
,
to
come
of
his
seed
,
did
earnestly
desire
to
see
that
day
,
and
did
get
a
sight
thereof
by
faith
to
his
joy
and
contentment
.
And
by
this
he
proves
that
Abrahams
joy
and
comfort
depended
on
him
,
and
that
he
lived
by
faith
in
his
words
and
the
promises
concerning
him
,
according
to
that
,
ver.
51.
And
on
the
other
hand
,
he
proves
by
this
,
that
they
were
not
Abrahams
true
children
,
who
rejoyced
not
in
him
,
and
in
the
day
of
the
Gospel
.
Doctrine
1.
Christ
will
make
use
of
wicked
mens
boasted
of
priviledges
,
to
aggreage
their
faults
,
therefore
doth
he
designe
him
,
your
Father
Abraham
,
to
wit
,
according
to
the
flesh
,
that
they
might
see
how
far
they
were
degenerate
from
him
in
manners
.
2.
The
time
of
the
Gospel
is
not
only
a
day
,
in
respect
of
the
dark
ignorance
in
which
the
world
lies
without
it
;
But
it
is
Christs
day
by
way
of
excellency
.
For
albeit
the
Gospel
and
Christ
were
known
and
embraced
before
,
yet
that
treasure
was
but
couched
,
for
most
part
,
under
dark
types
,
and
seen
at
a
great
distance
,
and
sinne
and
the
law
and
the
curse
did
bear
much
sway
:
But
now
free-grace
doth
eminently
reigne
and
shine
,
and
Christ
in
his
own
person
did
appear
on
earth
in
our
nature
,
to
publish
these
glad-tydings
more
clearly
;
Therefore
doth
he
call
it
my
day
.
3.
Men
were
not
saved
before
Christs
incarnation
,
by
any
thing
beside
Christ
;
but
as
Christ
and
the
Covenant
of
grace
were
known
then
,
so
men
were
made
participant
of
him
and
his
benefits
by
faith
;
for
,
so
is
clear
in
the
matter
of
Abraham
,
to
whom
it
is
supposed
Christ
was
known
,
not
only
as
God
,
but
as
Mediatour
to
be
incarnate
,
otherwise
he
could
not
have
desired
a
sight
of
him
,
and
it
is
expressely
asserted
,
that
he
saw
his
day
,
and
was
glad
.
4.
Such
as
indeed
have
heard
tell
of
Christ
,
their
knowledge
will
produce
earnest
desires
after
him
;
and
such
as
prize
Christ
and
salvation
by
him
,
will
look
upon
the
time
of
the
Gospel
,
and
his
incarnation
,
as
a
very
sweet
sight
;
for
,
Abraham
hearing
tell
of
it
,
he
rejoyced
to
see
my
day
,
to
wit
,
of
my
coming
in
the
flesh
,
as
Luke
10.24
.
and
this
rejoycing
presupposeth
and
includes
an
earnest
desire
.
5.
Even
the
best
of
men
stand
in
need
of
Christ
,
and
according
as
they
grow
in
real
goodnesse
,
their
desires
after
him
will
grow
;
for
,
so
even
Abraham
,
that
eminent
Saint
,
rejoyced
to
see
my
day
.
6.
The
spiritual
desires
of
Gods
people
may
be
,
and
(
when
they
are
well
managed
)
are
full
of
joy
;
begotten
partly
,
by
the
estimation
of
what
they
desire
,
seasoned
with
hope
that
they
shall
come
speed
in
some
measure
;
and
partly
,
by
what
they
do
really
enjoy
who
are
sincerely
desiring
and
pursuing
,
their
very
hunger
proves
a
blessednesse
,
and
that
they
do
possesse
in
part
.
Therefore
it
is
said
that
Abraham
rejoyced
,
or
,
skipped
for
joy
,
to
see
my
day
.
His
heart
was
warmed
with
the
thoughts
of
it
even
in
desiring
it
.
7.
The
sincere
desires
of
Gods
people
will
not
be
frustrate
,
nor
will
a
sincere
and
cheerful
pu●s●er
be
disappointed
,
in
Gods
way
and
measure
;
for
,
he
rejoyced
to
see
,
and
he
saw
,
not
with
bodily
eyes
,
Luk.
10.24
.
but
by
faith
,
Heb.
11.13
.
8.
The
Lord
,
for
wise
reasons
,
may
suspend
the
satisfying
the
desires
of
his
people
all
their
dayes
in
their
way
;
and
yet
in
effect
be
granting
them
in
a
way
that
is
as
good
for
them
;
for
,
albeit
Abraham
saw
not
this
day
with
bodily
eyes
,
in
its
full
accomplishment
,
yet
for
all
that
he
saw
it
:
The
Lord
indeed
suspended
the
exhibition
of
Christ
in
the
flesh
,
till
long
after
Abraham
;
because
it
would
have
crossed
his
purpose
of
reserving
that
to
the
fulnesse
of
time
,
to
have
done
otherwise
;
(
and
Saints
must
stoop
to
quit
their
will
,
when
it
doth
not
consist
with
Gods
great
purposes
concerning
his
Chruch
:
)
Yet
Abraham
got
that
which
was
far
better
then
a
simple
bodily
sight
.
For
albeit
believers
and
the
Disciples
in
that
time
had
a
double
advantage
,
of
getting
both
a
bodily
and
spiritual
sight
;
yet
a
spiritual
sight
of
him
,
either
in
the
word
of
promise
,
before
he
came
,
or
in
the
word
of
performance
,
since
his
exhibition
,
is
far
beyond
a
bodily
sight
of
him
,
which
avails
,
not
without
this
,
as
was
seen
in
the
most
part
of
them
who
saw
and
heard
him
.
9.
The
desires
of
the
godly
,
which
slow
from
faith
,
are
well
satisfied
,
when
they
get
more
ground
and
encouragement
yet
to
believe
,
and
depend
and
wait
on
;
for
,
Abraham
behoved
to
believe
before
he
could
desire
,
and
now
his
desires
are
satisfied
with
seeing
more
by
faith
.
10.
Faith
will
see
far
off
,
and
through
many
impediments
,
and
will
draw
comfort
from
what
is
not
only
invisible
at
present
,
but
not
to
come
for
a
long
time
;
for
,
at
that
great
distance
,
and
through
all
these
types
,
he
saw
my
day
and
was
glad
.
11.
A
sight
of
Christ
by
faith
,
though
at
never
so
great
a
distance
,
and
under
many
vails
,
will
bring
true
peace
and
joy
,
and
will
satisfie
a
believer
,
however
he
desire
often
much
more
;
for
,
he
saw
it
and
was
glad
.
He
was
content
of
that
,
though
his
desire
was
after
more
,
and
it
did
indeed
bring
true
joy
unto
him
,
and
made
him
(
with
the
rest
of
the
Patriarchs
)
confesse
they
were
strangers
and
pilgrims
on
the
earth
,
Heb.
11.13
.
I
need
not
here
curiously
enquire
,
why
it
is
said
that
in
desi●ing
he
rejoyced
,
or
,
skipped
for
joy
,
and
in
getting
that
sight
,
he
was
only
glad
.
It
may
be
conceived
thus
,
that
joy
might
be
more
solide
,
and
make
lesse
noise
,
when
men
have
greatest
cause
of
joy
,
and
particularly
in
enjoyment
;
or
his
rejoycing
points
at
that
more
satisfactory
measure
of
joy
that
he
apprehended
would
be
in
seeing
Christ
incarnate
,
and
with
bodily
eyes
,
as
well
as
by
faith
,
and
his
being
glad
,
points
at
the
measure
of
joy
he
attained
to
in
the
sight
he
got
,
the
other
being
reserved
till
he
came
to
his
rest
.
Ver.
57.
Then
said
the
Jewes
unto
him
,
Thou
art
not
yet
fifty
yeares
old
,
and
hast
thou
seen
Abraham
?
58.
Jesus
said
unto
them
,
Verily
,
verily
,
I
say
unto
you
,
Before
Abraham
was
,
I
am
.
This
last
part
of
Christs
answer
occasions
a
new
exception
against
him
,
that
he
,
who
was
so
young
a
man
,
should
presume
to
say
he
had
seen
Abraham
,
ver.
57.
In
answer
to
which
,
Christ
asserts
that
however
they
take
it
,
yet
he
is
before
Abraham
;
to
wit
,
in
respect
of
his
Godhead
,
though
upon
that
also
followeth
that
even
then
he
exercised
the
office
of
Mediatour
according
to
the
Covenant
of
Redemption
,
in
that
nature
,
and
so
was
the
matter
of
the
godlies
desire
and
joy
,
even
from
the
beginning
,
as
was
said
before
of
Abraham
,
ver.
56.
While
they
say
,
thou
art
not
yet
fifty
yeares
old
,
though
Christ
was
far
younger
,
it
may
be
conceived
that
Christs
condition
and
exercise
,
being
a
man
of
sorrowes
and
acquainted
with
griefes
,
had
altered
him
much
,
and
made
him
seem
older
then
he
was
,
as
indeed
,
exercise
of
minde
will
waste
mens
bodies
soone
.
Or
it
may
be
conceived
to
be
spoken
with
a
latitude
,
that
it
was
very
absurd
that
he
,
who
had
not
lived
so
much
as
the
ha●●e
of
an
age
,
(
reckoning
an
hundred
years
to
an
age
)
should
say
he
had
seen
Abraham
who
was
dead
so
many
ages
before
.
Likewise
,
they
bewray
their
malice
in
their
speech
,
obscuring
what
he
had
spoken
of
Abrahams
seeing
of
his
day
,
and
putting
in
these
words
,
hast
thou
seen
Abraham
?
as
thinking
it
a
disparagement
,
that
Abraham
should
take
notice
of
him
though
he
had
lived
since
that
time
.
Doctrine
,
1.
The
truth
of
God
must
not
be
the
worse
loved
,
that
it
be
sublime
and
above
the
reach
of
humane
reason
,
or
that
malicious
men
cannot
,
or
will
not
see
and
acknowledge
it
,
but
do
account
it
absurd
;
for
,
here
a
precious
truth
is
rejected
by
them
as
absurd
.
2.
Such
as
look
on
Christs
outside
only
,
and
his
state
of
humiliation
,
will
never
see
his
true
excellency
;
And
so
many
things
are
true
of
Christ
as
God
,
that
flesh
and
blood
,
and
they
who
look
on
him
as
meer
man
,
will
think
them
most
absurd
:
for
,
herein
was
their
mistake
,
they
look
on
him
as
man
only
,
and
therefore
object
,
Thou
art
not
yet
fifty
years
old
,
and
hast
thou
seen
Abraham
?
3.
Let
men
oppose
as
they
will
,
yet
it
is
a
truth
beyond
all
contraversie
,
that
Christ
had
a
subsistence
before
his
incarnation
and
becoming
man
,
and
consequently
is
true
God
;
for
,
saith
he
,
Verily
,
verily
,
I
say
unto
you
before
Abraham
was
,
I
am
.
He
followeth
forth
his
subsistence
no
further
then
before
Abraham
,
(
though
he
be
eternal
)
because
this
was
the
matter
now
in
contraversie
.
And
they
who
forge
glosses
to
obscure
this
text
,
as
speaking
of
no
subsistance
of
Christ
before
his
incarnation
,
do
not
only
wrong
Christ
,
as
not
answering
distinctly
to
the
Jewes
Question
,
ver.
57.
but
are
in
that
respect
more
blinde
then
the
very
Jewes
,
who
understood
it
so
,
and
could
not
endure
to
hear
it
,
ver.
59.
4.
Christs
subsistence
before
his
incarnation
,
is
immutable
and
unchangeable
,
not
subject
to
the
vicissitudes
of
time
;
Therefore
saith
he
,
before
Abraham
was
I
am
,
not
,
I
was
,
to
shew
that
this
has
subsistence
is
unchangeable
,
still
present
,
and
consequently
eternal
.
This
,
I
am
,
is
also
a
name
of
God
,
Exod.
3.14
.
pointing
out
that
he
is
,
and
hath
an
unchangeable
being
of
himselfe
and
that
albeit
there
be
that
which
may
be
known
of
God
,
Rom.
1.19
.
yet
his
nature
is
incomprehensible
and
unsearchable
,
and
is
most
fitly
expressed
by
this
,
I
am
that
I
am
,
Exod.
3.14
.
See
Judge
13.18
.
Ver.
59.
Then
took
they
up
stones
to
cast
at
him
:
but
Jesus
hid
himselfe
,
and
went
out
of
the
Temple
,
going
through
the
midst
of
them
,
and
so
passed
by
.
Followeth
now
the
issue
of
this
long
dispute
,
and
particularly
of
this
last
contest
.
They
look
upon
him
as
so
absurd
in
what
he
had
last
spoken
,
that
they
will
reason
no
more
,
but
seek
to
cut
him
off
as
a
blasphemer
;
And
he
takes
no
more
pains
to
convince
them
,
but
delivers
himselfe
miraculously
from
their
fury
.
Whence
learn
,
1.
Malicious
persecutors
will
not
hearken
to
truth
,
though
never
so
clearly
told
them
;
but
when
all
arguments
fail
them
,
they
will
betake
themselves
to
violence
;
for
,
then
they
take
up
stones
to
cast
at
him
,
wherein
they
were
injurious
,
in
returning
him
the
reward
of
a
blasphemer
,
who
had
told
them
the
truth
,
and
unjust
,
in
their
tumultuous
procedure
,
and
not
taking
a
legal
way
.
And
this
is
it
which
may
be
expected
of
all
contradictors
of
Christs
doctrine
,
if
they
get
power
,
and
be
not
b●idled
.
2.
It
is
lawful
for
Gods
servants
to
withdraw
from
the
fury
of
bloody
persecutors
,
when
the
persecution
is
personal
,
as
Christs
example
doth
teach
.
3.
Our
blessed
Lord
did
condescend
to
sanctifie
all
the
weak
means
prescribed
to
his
people
in
hard
times
,
in
his
own
person
;
for
,
he
who
could
have
destroyed
them
,
hid
himselfe
,
and
made
use
of
fleeing
,
he
went
out
,
&c.
4.
Christ
can
disappoint
persecutors
,
and
deliver
his
people
,
even
in
greatest
extreamnity
;
for
,
when
they
have
him
among
their
hands
in
the
Temple
,
he
first
hid
himselfe
,
and
then
went
out
of
the
Temple
,
going
through
the
midst
of
them
,
&c.
Either
he
dazled
their
eyes
,
and
made
himselfe
invisible
,
both
when
he
hid
himselfe
,
and
went
away
;
or
having
done
so
for
a
while
,
while
he
hid
himselfe
,
he
did
binde
up
their
hands
that
they
could
not
touch
him
when
he
went
openly
through
them
out
of
the
Temple
.
And
so
he
evidenced
his
great
power
even
in
his
infirmity
,
and
so
also
doth
he
make
his
people
prove
strong
while
they
are
weak
,
and
perfects
his
strength
in
their
weaknesse
.
CHAP.
IX
.
IN
this
Chapter
we
have
the
history
of
Christs
curing
of
a
blind
man
with
some
consequents
that
followed
thereupon
.
It
hath
an
immediate
connexion
with
the
doctrine
contained
in
the
former
Chapter
;
and
it
seems
that
Christ
coming
out
of
the
Temple
to
avoid
the
Jewes
fury
,
Chap.
8.
58.
did
meet
with
the
blind
man
beging
on
the
Sabbath
in
the
way
that
led
to
the
Temple
,
ver.
8.
14.
and
therefore
in
the
original
,
ver.
1
the
same
word
,
of
passing
by
,
is
repeated
from
Chap.
8.
59
and
Jesus
is
not
named
,
but
only
it
is
said
,
as
he
passed
by
,
as
being
a
continued
discourse
with
that
Chap
8.
59.
where
he
is
named
Th●
Chapter
may
be
taken
up
in
these
parts
.
1.
Christs
miraculous
healing
of
a
blind
man
,
to
ver.
8.
2.
The
conference
of
the
neighbours
about
this
matter
,
partly
,
among
themselves
,
and
partly
,
with
the
man
himselfe
,
from
ver.
8.
to
13.
3.
The
proceeding
of
the
Pharisees
upon
it
,
among
themselves
,
with
the
man
,
his
Parents
,
and
again
with
the
man
himselfe
,
till
they
excommunicate
him
,
from
ver.
13.
to
35.
4.
Christs
comforting
of
the
excommunicate
man
,
by
leading
him
up
to
the
knowledge
and
faith
of
himselfe
,
ver.
35
,
36
,
37
,
38.
and
by
shewing
that
he
hath
the
administration
of
judgement
in
his
hand
,
for
the
comfort
of
humble
sinners
,
and
terrour
of
proud
Pharisees
,
ver.
39.
which
he
maintains
against
the
exceptions
of
some
of
them
,
ver.
40
,
41.
Ver.
1.
ANd
as
Jesus
passed
by
,
he
saw
a
man
which
was
blind
from
his
birth
.
The
history
of
this
miracle
may
be
taken
up
in
this
order
.
1.
Christ
the
Physician
and
the
distressed
man
meet
together
,
ver.
1.
2.
Christ
conferres
with
his
disciples
about
the
Lords
end
in
afflicting
him
,
ver.
2
,
3.
and
about
the
necessity
of
his
curing
him
,
and
that
presently
,
ver.
4
,
5.
3.
He
works
the
miraculous
cure
,
ver.
6
,
7.
In
this
verse
,
it
is
recorded
that
Christ
coming
from
the
Temple
,
doth
on
the
way
perceive
and
take
notice
of
this
man
,
whose
disease
was
naturally
incureable
.
Whence
learn
,
1.
Since
the
fall
of
Adam
,
mankinde
is
subject
unto
many
miseries
,
and
beside
the
Spiritual
plagues
,
and
common
miseries
following
thereupon
,
it
pleaseth
the
Lord
to
leave
some
exemplary
effects
thereof
,
to
be
documents
unto
all
;
As
here
there
is
a
man
blinde
from
his
birth
,
which
flowed
from
sinne
as
the
fountaine
cause
and
in-let
,
though
Christ
afterward
denyeth
,
that
Gods
end
in
this
affliction
is
to
punish
sinne
.
2.
Difficulties
and
diseases
that
are
insuperable
and
incurable
by
the
ordinary
course
of
nature
,
are
yet
not
impossible
for
Christ
to
help
,
but
a
meet
object
for
him
to
magnifie
his
power
on
;
Therefore
it
is
marked
,
that
he
was
blind
from
his
birth
,
that
so
he
may
set
out
Christs
power
,
who
cured
that
blindnesse
that
by
natural
means
was
incurable
.
3.
When
Christ
and
his
followers
are
driven
by
persecution
from
their
station
and
employment
,
they
are
but
driven
to
their
Christ
;
and
the
Lord
,
ordinarily
,
doth
let
persecutors
drive
them
away
,
because
he
hath
other
employment
for
them
,
wherein
they
may
do
more
good
;
Therefore
when
Christ
is
driven
out
from
preaching
in
the
Temple
to
malicious
and
violent
enemies
,
an
occasion
of
work
and
doing
good
is
presently
offered
him
,
and
he
is
thrust
out
,
in
Gods
providence
,
that
he
may
come
and
heal
this
man
,
who
also
doth
afterward
make
better
use
of
his
doctrine
then
they
did
.
4.
No
heat
of
persecution
,
or
personal
danger
,
and
no
throng
whatsoever
,
will
hinder
Christ
to
give
an
affectionate
look
to
one
of
his
own
in
misery
;
for
,
as
he
passed
by
,
fleeing
the
fury
of
the
Pharisees
,
he
saw
the
man
,
and
looked
so
earnestly
and
tenderly
on
him
,
that
it
occasioned
the
disciples
question
,
ver.
2.
Yea
,
it
seems
this
mans
misery
(
who
afterward
was
converted
to
him
)
did
so
draw
his
eye
to
him
,
that
he
saw
him
,
and
took
notice
of
none
else
that
were
on
the
way
.
5.
Albeit
Christs
people
in
their
distresse
may
be
blinde
,
and
cannot
see
him
,
yet
he
seeth
them
,
and
his
seeing
of
them
will
move
him
to
pity
,
so
much
the
more
as
they
see
not
:
Therefore
is
it
marked
that
he
saw
and
took
special
notice
of
a
man
which
was
blind
.
Verse
2.
And
his
disciples
asked
him
,
saying
,
Master
,
who
did
sinne
,
this
man
or
his
Parents
,
that
he
was
borne
blinde
?
3.
Jesus
answered
,
Neither
hath
this
man
sinned
,
nor
his
Parents
,
but
that
the
workes
of
God
should
be
made
manifest
in
him
.
Followeth
a
conference
of
Christ
and
his
disciples
before
the
working
of
the
cure
,
consisting
of
two
parts
.
In
the
first
whereof
,
answering
a
question
of
the
disciples
,
he
shews
what
was
the
Lords
end
in
afflicting
this
man
.
Christs
taking
so
special
notice
of
him
,
and
(
as
would
appear
)
his
standing
still
beside
him
,
leads
the
disciples
also
to
take
notice
of
him
,
and
to
move
a
question
,
whether
it
was
his
own
or
his
parents
sinnes
that
had
drawn
on
this
stroak
,
ver.
2.
And
Christ
declares
,
that
in
this
stroak
God
did
not
intend
so
much
the
punishment
of
the
sinne
of
either
of
them
,
as
the
manifestation
of
his
own
glorious
work
,
especially
in
curing
of
him
,
ver.
3.
For
clearing
this
question
and
answer
.
Consider
,
1.
The
disciples
question
is
not
concerning
the
principle
efficient
cause
of
this
affliction
,
(
for
that
was
God
;
)
but
concerning
the
procuring
and
final
cause
of
it
,
that
is
,
whether
he
or
his
parents
by
some
grosse
sinne
had
procured
this
stroak
,
and
God
had
sent
it
on
as
a
punishment
for
that
sinne
.
Consider
,
2.
However
there
might
be
clear
cause
of
conceiving
him
to
be
born
blinde
for
his
parents
sinnes
,
(
as
it
is
to
be
cleared
afterward
)
yet
it
is
more
difficult
to
clear
,
how
that
should
be
the
punishment
of
his
own
sinne
,
seeing
he
could
not
sinne
before
he
was
born
:
But
we
need
not
,
for
clearing
their
meaning
,
recurre
to
that
conceit
of
transmigration
of
souls
from
one
body
into
another
,
and
consequently
,
that
he
should
be
punished
for
the
sins
of
his
soul
committed
while
it
was
in
another
body
:
For
albeit
this
was
an
opinion
among
Pagan
Philosophers
,
and
somewhat
of
it
crept
in
among
the
Pharisees
,
as
may
be
gathered
,
in
part
,
from
Matth.
14.2
.
and
16
14.
yet
it
is
conceived
that
they
only
held
the
transmigration
of
righteous
mens
souls
into
other
bodies
,
and
no●
of
the
wickeds
,
such
as
the
disciples
supposed
this
man
to
be
.
Nor
yet
need
we
understand
them
as
conceiving
that
God
foreseeing
what
a
sinner
he
would
be
,
did
thus
punish
him
;
For
whatever
reference
a
stroak
may
have
to
a
future
sinne
,
either
to
prevent
it
,
or
to
cut
short
their
power
,
who
would
in
processe
of
time
abuse
it
;
Yet
affliction
as
a
punishment
is
inflicted
after
the
sinne
committed
.
Nor
yet
need
we
assert
,
that
they
looked
on
Original
sinne
as
the
Pharisees
do
,
ver.
34.
(
of
which
in
its
own
place
)
never
considering
,
nor
laying
it
to
heart
,
but
where
it
is
evidenced
by
such
a
stroak
.
But
we
are
to
conceive
that
they
acknowledged
original
sinne
,
and
that
this
did
deserve
the
greatest
of
afflictions
and
plagues
,
not
only
Spiritual
,
but
bodily
also
,
as
is
seen
on
some
Infants
.
Consider
,
3.
Christs
answer
is
not
to
be
understood
.
1.
As
if
he
denied
them
to
have
sinne
,
whereof
all
are
guilty
since
the
fall
,
1
Kings
8.46
.
Rom.
5.12
.
Nor
,
2.
As
if
he
denyed
that
affliction
entered
into
the
world
by
reason
of
sinne
,
Rom.
5.12
.
Since
if
man
had
not
sinned
,
he
had
lived
in
a
blessed
estate
,
according
to
the
Covenant
of
works
.
Nor
,
3.
As
if
he
or
his
parents
had
not
sinne
enough
to
have
deserved
this
punishment
,
if
God
had
pursued
it
;
for
the
wages
of
the
least
sinne
is
death
,
Rom.
6.23
.
Nor
yet
,
4.
As
if
God
did
never
send
affliction
as
a
punishment
for
sinne
,
however
he
dealt
in
this
particular
:
But
the
meaning
is
,
that
in
afflicting
this
man
,
the
Lord
did
not
so
much
purpose
to
punish
their
sinnes
,
as
to
manifest
his
own
glory
.
And
so
he
would
draw
them
from
their
curious
questions
,
to
prepare
themselves
to
be
edified
by
his
cure
.
Doctrine
1.
Such
as
God
hath
a
special
purpose
of
love
unto
,
may
yet
be
mistaken
by
his
dear
children
,
and
get
harder
measure
from
them
,
then
Christ
will
give
them
;
As
here
the
disciples
do
to
this
man
,
upon
whom
Christ
had
mercy
.
2.
It
is
a
great
fault
in
Christs
disciples
,
being
tenderly
dealt
with
themselves
,
when
they
give
out
hard
sentences
against
others
,
because
of
their
afflictions
,
and
do
judge
of
their
guilt
according
to
the
greatnesse
of
their
afflictions
;
Not
considering
that
it
is
not
dispensations
,
but
the
Word
,
whereby
mens
estate
and
condition
must
be
tried
;
for
,
herein
the
disciples
sailed
,
who
being
as
yet
the
children
of
the
bride-chamber
,
little
acquaint
with
sorrowes
and
griefes
,
and
being
little
affected
with
the
poor
mans
case
,
only
desiring
to
hold
up
discourse
,
when
they
see
Christ
so
diligently
observe
him
,
they
would
dive
into
his
guilt
and
provocation
,
whereas
no
such
thing
was
intended
in
the
stroak
.
Thus
also
did
Jobs
friends
deal
with
him
.
3.
Whatever
be
the
Lords
forbearance
toward
sinners
;
yet
all
the
posterity
of
Adam
do
bring
as
much
guilt
and
sinne
into
the
world
with
them
,
as
deserves
the
saddest
of
afflictions
;
for
,
their
question
imports
this
truth
,
that
this
mans
sinne
did
deserve
that
he
should
be
born
blind
.
Original
sinne
brings
death
,
even
on
Infants
,
Rom.
5.12
,
14.
doth
deserve
eternal
damnation
;
and
consequently
,
it
needs
not
be
thought
strange
,
if
the
Lord
pursue
it
with
temporal
afflictions
.
4.
Albeit
the
Lord
do
not
punish
and
condemne
any
eternally
for
the
sinne
of
any
of
their
progenitours
(
except
Adam
in
whom
all
sinned
)
unlesse
they
do
actually
imitate
them
;
Yet
he
may
justly
afflict
children
in
their
bodies
and
estates
,
which
they
have
from
their
parents
,
for
the
sinnes
of
their
parents
,
and
so
punish
their
parents
in
them
;
for
,
this
truth
is
also
imported
in
their
question
,
that
for
his
parents
sinne
,
he
might
be
born
blind
.
5.
The
sense
of
Christs
words
is
not
alwayes
to
be
taken
from
what
his
speech
at
first
view
would
seem
to
offer
;
but
a
special
respect
is
to
be
had
to
all
the
occasions
and
circumstances
thereof
,
for
finding
out
the
truth
;
for
,
so
must
we
do
here
in
finding
out
Christs
meaning
in
this
speech
,
neither
hath
this
man
sinned
nor
his
parents
;
which
being
nakedly
looked
on
in
it selfe
,
would
seem
to
contain
an
untruth
,
contrary
to
the
tenour
of
the
Scriptures
,
but
being
compared
with
the
disciples
question
,
and
what
himselfe
subjoins
,
the
meaning
is
found
to
be
,
that
God
by
this
affliction
is
not
punishing
their
sinne
.
6.
Albeit
all
men
be
sinners
,
and
albeit
every
sinne
deserve
both
temporal
and
eternal
judgements
;
Yet
the
Lord
doth
not
alwayes
intend
the
punishing
and
avenging
of
sin
,
even
when
he
is
correcting
such
as
are
sinners
,
but
may
be
intending
an
higher
end
;
for
,
this
is
the
true
doctrine
and
sense
of
these
words
,
Neither
hath
this
man
sinned
,
nor
yet
his
parents
,
but
that
the
works
of
God
,
&c.
Beside
the
punishing
of
sinne
,
and
the
end
after
mentioned
,
we
finde
in
Scripture
that
God
doth
afflict
,
that
he
may
exercise
his
Sovereignty
and
dominion
over
men
,
and
that
he
may
try
the
saith
of
his
own
,
as
was
seen
in
Jobs
case
.
And
albeit
in
many
cases
it
will
be
a
great
difficulty
to
attain
to
this
comfort
,
that
Christ
is
not
eyeing
or
pursuing
our
guilt
,
when
we
are
under
sad
afflictions
;
Yet
we
may
safely
follow
this
order
.
1.
In
all
afflictions
we
should
remember
that
sin
is
the
coal
from
whence
these
sparks
do
flie
,
and
so
(
whatever
be
the
Lords
end
,
yet
)
we
are
still
to
be
humbled
under
the
sense
of
sin
,
as
our
duty
,
when
we
are
afflicted
.
2.
Albeit
the
Lord
do
not
pursue
any
of
his
own
with
afflictions
,
as
enemies
;
Yet
there
may
be
many
failings
and
infirmities
,
which
the
Lord
requires
they
should
be
sensible
of
,
especially
when
the
rod
is
on
,
whatever
be
Gods
end
in
it
:
And
in
observing
this
Job
came
short
,
as
Elihu
teacheth
,
though
he
was
a
reconciled
man
wronged
by
his
friends
,
Job
36.8
,
9
,
10.
3.
The
Lord
may
be
pointing
at
sin
by
afflictions
,
when
yet
they
are
pardoned
,
and
may
send
out
rods
,
on
penitent
and
pardoned
Saints
,
to
vindicate
his
own
glory
,
and
make
them
more
cautious
in
time
coming
.
So
did
he
deal
with
David
,
2
Sam.
12.13
.
with
verse
10
,
11
,
14.
4.
Albeit
the
Lord
send
some
afflictions
as
punishments
and
corrections
for
sinne
,
and
some
for
trial
of
faith
and
other
graces
;
Yet
it
is
not
the
Lords
minde
that
his
children
,
being
corrected
for
sin
,
should
cast
away
their
faith
,
but
when
they
take
with
their
guilt
,
they
ought
to
look
on
their
affliction
as
a
double
trial
of
faith
,
having
not
onely
the
affliction
;
but
guilt
also
,
to
wrastle
with
;
and
therefore
they
ought
to
take
especial
heed
to
faith
.
5.
Whatever
a
child
of
God
be
commanded
to
look
unto
under
affliction
,
either
of
guilt
or
trial
;
yet
they
ought
still
to
lift
up
their
eyes
above
that
,
and
to
expect
that
somewhat
of
God
is
,
and
will
be
manifested
in
their
afflictions
,
and
that
this
is
his
chief
end
in
afflicting
;
for
,
so
much
doth
the
Text
expressely
hold
out
,
it
is
that
the
works
of
God
should
be
made
manifest
;
And
the
expectation
of
this
should
be
the
chief
exercise
of
Saints
.
Doctrine
7.
Albeit
the
Lord
hath
created
the
world
,
yet
his
alsufficiencie
is
such
,
as
he
can
receive
nothing
from
it
,
nor
be
bettered
by
it
;
onely
it
is
a
Stage
whereon
he
doth
experimentally
manifest
and
make
known
what
he
is
:
for
,
this
is
his
great
end
in
all
his
works
,
and
particularly
in
this
,
that
the
works
of
God
should
be
made
manifest
in
him
.
8
,
In
Gods
dispensations
toward
men
,
there
are
to
be
observed
,
not
one
,
but
many
purposes
and
proofs
of
his
attributes
and
workings
;
for
,
the
works
(
not
the
work
)
of
God
are
to
be
made
manifest
in
him
.
His
Sovereignty
appeared
in
afflicting
,
and
his
mercy
and
power
in
curing
him
.
Yea
,
by
this
so
much
appeared
,
as
proved
him
to
be
the
Messiah
according
to
the
Scriptures
,
Isa.
35.5
.
9.
Albeit
the
Lord
do
gloriously
manifest
himself
daily
,
in
the
ordinary
works
of
his
Sovereignty
,
power
and
mercie
;
Yet
such
is
the
stupidity
of
men
,
that
this
is
but
little
observed
,
unlesse
he
manifest
himselfe
in
some
extraordinary
works
also
;
Therefore
must
such
an
extraordinary
disease
and
cure
be
,
that
the
works
of
God
may
be
made
manifest
.
10.
The
Lord
will
not
take
advantage
of
the
distresses
of
his
people
,
but
onely
that
he
may
give
them
a
proof
of
his
love
;
And
he
doth
involve
them
in
infirmities
and
distresses
,
of
purpose
that
he
may
let
out
his
glory
in
doing
them
good
;
for
,
this
man
was
born
blind
,
that
the
works
of
God
should
be
made
manifest
in
him
;
And
as
thus
he
needeth
our
infirmities
for
him
to
work
upon
,
so
we
may
glory
in
them
,
2
Cor.
12.9
,
10.
11.
As
the
Lord
hath
divers
ends
in
afflicting
his
people
;
So
his
ultimate
and
last
scope
will
not
be
soone
seene
,
but
the
afflicted
may
be
kept
long
under
a
dark
condition
,
supported
by
secret
strength
,
and
an
unseen
blessing
,
and
little
know
the
Lords
minde
till
he
himself
manifest
it
;
for
,
albeit
Sovereignty
might
still
have
been
seene
in
this
affliction
,
yet
God
had
many
other
works
to
manifest
,
which
were
little
dreamt
of
by
this
man
from
his
birth
to
that
day
,
till
now
Christ
bring
them
out
by
his
Word
and
work
.
Which
may
warn
all
to
beware
of
rash
judgment
,
and
may
encourage
them
,
who
,
lying
long
under
affliction
,
do
keep
their
eyes
fixed
upon
Christ
.
Verse
4.
I
must
work
the
works
of
him
that
sent
me
while
it
is
day
:
the
night
cometh
when
no
man
can
work
.
5.
As
long
as
I
am
in
the
world
,
I
am
the
light
of
the
world
.
In
the
second
part
of
the
conference
,
Christ
having
answered
their
question
,
doth
now
prevent
an
objection
by
shewing
reasons
why
he
should
cure
him
,
and
that
presently
,
notwithstanding
any
hazard
might
redound
to
him
for
so
doing
.
As
for
the
objection
which
the
disciples
might
have
urged
against
his
working
this
miracle
,
we
have
one
propounded
to
the
same
purpose
,
Chap.
11.
8.
Where
Christ
repeats
this
answer
in
part
,
verse
9
,
10.
And
here
they
might
be
ready
to
object
,
that
being
but
even
now
in
peril
of
stoning
by
the
Jewes
,
Chap.
8.
59.
Why
would
he
irritate
them
again
by
this
miracle
,
and
not
rather
lurk
?
Especially
,
Why
would
he
do
it
on
the
Sabbath
,
as
it
is
verse
14.
Seeing
the
like
practice
had
bred
him
so
much
trouble
before
,
as
is
marked
,
Chap.
5.
and
7.23
,
25
?
Christ
prevents
all
,
by
shewing
that
he
must
manifest
these
works
of
God
(
of
which
verse
3.
)
by
curing
this
man
,
and
that
presently
;
For
which
he
gives
three
reasons
,
1.
That
he
is
sent
with
a
Commission
to
do
these
works
,
verse
4.
—
and
therefore
must
be
diligently
obedient
.
2.
That
his
affection
to
the
service
did
binde
the
tie
,
laid
upon
him
the
straiter
,
verse
—
4.
For
when
he
considered
that
there
was
a
time
profixed
to
him
,
wherein
to
do
these
works
in
his
own
person
,
(
to
wit
,
the
time
of
his
life
and
Ministry
)
which
being
ended
(
as
it
was
now
shortly
to
expire
)
he
could
not
have
the
like
opportunity
,
therefore
he
would
now
be
busie
upon
all
hazards
.
3.
That
he
is
the
light
of
the
world
,
verse
5.
and
therefore
behoved
to
cure
him
.
This
imports
,
partly
,
that
being
the
store-house
of
lost
man
,
in
whom
the
remedy
of
all
their
miseries
is
hid
up
,
he
could
not
with-hold
from
them
what
they
needed
;
and
partly
,
being
to
manifest
himself
the
light
of
the
world
,
to
cure
their
spiritual
blindnesse
,
he
would
not
omit
to
confirme
it
by
this
visible
signe
of
curing
a
blinde
man
.
This
reason
is
amplified
from
the
consideration
of
the
time
wherein
he
exercised
this
office
,
as
long
as
I
am
in
the
world
;
which
is
but
an
enlargement
of
the
second
reason
.
And
for
clearing
thereof
,
and
of
the
whole
second
and
third
reasons
,
it
is
not
needful
to
resume
the
doctrines
,
concerning
mans
misery
and
lying
in
blindnesse
and
darknesse
,
or
,
that
Christ
is
the
onely
and
true
remedy
of
this
evil
;
for
these
truths
in
their
full
latitude
have
occurred
,
Chap.
1.
9.
and
8.
12.
and
ought
here
to
be
considered
onely
with
reference
to
the
present
scope
,
But
whereas
Christ
speaks
of
his
day
,
and
of
a
night
coming
,
and
that
he
is
the
light
of
the
world
,
as
long
as
he
is
in
the
world
,
the
meaning
is
not
that
ever
he
wants
light
,
or
an
opportunity
of
doing
good
unto
his
people
;
or
that
he
was
not
the
light
of
the
world
,
both
before
his
Incarnation
,
and
after
his
Ascention
.
But
Christ
by
this
points
out
,
that
during
the
time
of
his
abode
on
earth
,
he
was
this
light
in
an
eminent
way
.
Not
onely
spiritually
enlightning
his
people
,
and
doing
great
things
for
them
;
but
personally
and
immediately
,
by
his
visible
presence
and
external
operation
,
doing
them
by
his
own
hand
;
whereas
this
light
shined
formerly
,
and
wrought
in
and
by
the
Ministry
of
the
Prophets
,
and
after
his
Ascention
,
by
the
Apostles
.
And
so
the
force
of
the
reason
is
,
that
Christ
considering
that
he
was
the
light
of
the
world
,
immediately
and
in
his
own
person
,
onely
so
long
as
he
is
in
the
world
;
and
that
he
had
a
prefixed
time
for
his
going
about
and
doing
good
in
his
own
person
,
which
was
now
near
expired
;
therefore
out
of
his
great
affection
to
his
people
,
and
to
any
service
that
might
do
them
good
,
he
would
be
busie
and
omit
no
time
.
Doctrine
1.
Men
are
not
to
expect
that
they
will
get
through
with
good
and
acceptable
works
,
without
many
discouragements
,
which
may
weaken
the
hands
of
flesh
and
blood
;
for
,
so
is
here
imported
,
in
that
Christ
obviates
them
.
2.
Christ
is
so
easie
to
be
intreated
and
employed
by
his
people
,
that
he
will
neither
be
discouraged
nor
forbidden
to
do
them
any
good
that
they
need
;
Therefore
will
he
not
be
hindered
,
but
reasons
against
all
delayes
.
3.
Christs
works
are
all
of
them
the
works
of
God
,
being
all
approven
of
him
,
and
God
employing
him
to
do
good
,
that
so
he
might
manifest
his
love
to
miserable
man
through
him
,
in
a
way
most
agreeable
to
his
justice
;
Therefore
doth
he
call
these
things
that
he
did
in
the
dayes
of
his
flesh
,
not
onely
his
own
works
,
but
the
works
of
him
that
sent
me
.
See
2
Cor.
5.19
.
4.
Christ
stood
obliged
to
performe
all
these
duties
,
which
he
did
in
the
dayes
of
his
flesh
,
and
being
bound
thereunto
by
a
Commission
accepted
from
his
Father
,
for
which
he
was
to
give
an
account
;
Therefore
saith
he
,
I
must
work
the
works
of
him
that
sent
me
.
5.
As
Christ
stands
bound
by
obligation
,
to
performe
all
the
duties
required
of
a
Mediatour
;
So
also
he
did
affectionately
undertake
them
,
and
employ
himself
therein
;
for
,
so
much
doth
that
addition
teach
,
I
must
work
while
it
is
day
.
Opportunities
of
well
doing
in
our
station
,
are
not
to
be
sleighted
,
but
taken
hold
of
;
for
,
we
should
work
while
it
is
day
.
7.
It
may
excite
us
to
improve
opportunities
of
well-doing
,
when
we
consider
,
that
opportunity
being
lost
,
it
is
not
easily
,
if
at
all
,
recovered
,
even
albeit
we
should
be
willing
to
work
;
for
,
when
the
day
is
past
:
the
night
cometh
when
no
man
can
work
.
8.
Christ
our
Lord
was
so
willing
to
be
employed
for
the
good
of
his
people
,
that
he
studiously
improved
all
opportunities
,
and
did
seriously
lay
to
heart
the
short
time
he
had
to
remaine
on
earth
,
that
so
he
might
employ
it
thriftily
,
and
go
about
doing
good
;
for
,
he
applies
to
himself
in
this
present
case
,
that
general
consideration
,
I
must
work
while
it
is
to
day
,
the
night
cometh
,
when
no
man
can
work
.
9
The
fulnesse
of
Christ
as
Mediatour
,
being
given
for
the
good
of
miserable
sinners
,
is
an
argument
with
him
,
pleading
that
he
should
lay
out
himself
for
their
help
who
are
in
need
;
for
,
so
is
the
force
of
●his
argument
,
I
am
the
light
of
the
world
;
and
therefore
I
must
let
out
of
that
furniture
,
laid
up
in
me
,
for
the
help
of
this
man
.
10.
Christ
,
by
the
miraculous
cures
wrought
upon
the
bodies
of
the
diseased
,
in
the
time
of
his
being
on
earth
,
gave
a
visible
document
of
what
he
was
,
and
would
prove
to
needy
souls
who
employ
him
;
So
much
also
is
imported
here
,
that
he
being
the
light
of
the
world
would
give
a
proof
of
it
,
and
invite
sinners
to
employ
him
as
such
,
by
curing
this
blinde
man
.
11.
The
Sonne
of
God
his
manifesting
himself
in
our
nature
,
and
conversing
with
sinners
on
earth
,
preaching
and
working
miracles
among
them
,
was
a
sweet
and
refreshful
light
of
consolation
to
the
world
;
for
,
albeit
he
be
the
light
of
the
world
both
before
and
after
,
yet
this
is
true
in
a
particular
and
eminent
way
,
as
long
as
I
am
in
the
world
,
I
am
the
light
of
the
world
.
And
this
was
that
day
of
light
so
much
desired
and
longed
for
,
Luke
10.23
,
24.
For
this
was
the
glorious
manifestation
of
the
love
of
God
,
when
he
became
Immanuel
,
God
with
us
,
and
when
God
not
onely
dwelt
with
men
,
but
in
mans
nature
,
and
by
his
own
preaching
and
miracles
gave
proof
of
that
fulnesse
of
grace
and
truth
that
is
in
him
.
12.
Our
Lord
Jesus
is
so
respective
of
lost
sinners
,
that
he
accounted
it
no
small
favour
to
get
his
bride
in
his
own
immediate
guiding
,
and
did
so
acquit
himself
in
these
dayes
of
his
Ministry
,
as
might
witnesse
what
an
one
he
was
;
for
,
so
much
doth
Christs
argument
,
drawn
from
this
,
import
,
As
long
as
I
am
in
the
world
,
I
am
the
light
of
the
world
,
which
imports
,
by
way
of
Argument
,
these
two
.
1.
That
in
his
esteeme
it
was
a
great
favour
to
be
thus
in
his
own
person
the
light
of
the
world
,
and
not
to
leave
the
ministration
of
his
comforts
to
his
servants
,
to
be
ministers
thereof
;
and
therefore
he
would
be
busie
in
this
his
time
of
it
.
And
indeed
,
it
appears
how
much
he
delighted
to
be
the
immediate
Messenger
and
publisher
of
his
love
,
in
that
before
his
Incarnation
he
appeared
in
humane
shape
,
and
spake
himself
with
the
Patriarchs
,
and
when
his
Messengers
do
in
his
name
speak
a
word
in
season
to
the
wearie
,
his
love
is
such
,
that
if
it
were
fit
,
he
would
come
and
be
the
Messenger
himself
.
2.
That
his
bride
being
now
,
during
this
time
of
his
Ministry
,
left
on
his
immediate
hand
(
the
Prophets
being
ceased
,
John
after
awhile
laid
by
,
and
his
disciples
doing
but
little
)
it
was
requisite
he
should
be
busie
,
and
guide
her
so
,
as
she
should
misse
no
other
,
and
he
might
let
her
finde
what
a
difference
there
is
betwixt
the
Bridegroome
and
his
friends
.
And
indeed
he
is
matchlesse
,
singular
,
and
like
himself
,
in
his
guiding
and
dealing
with
his
own
.
Verse
6.
When
he
had
thus
spoken
,
he
spat
on
the
ground
,
and
made
clay
of
the
spettle
,
and
he
anointed
the
eyes
of
the
blind
man
with
the
clay
,
7.
And
said
unto
him
,
Go
wash
in
the
pool
of
Siloam
(
which
is
by
interpretation
,
Sent.
)
He
went
his
way
therefore
and
washed
,
and
came
seeing
.
Christ
,
having
given
these
reasons
why
he
behoved
to
cure
this
man
,
doth
now
fall
about
it
,
and
having
made
clay
with
his
spettle
on
the
dust
,
and
anointed
the
mans
eyes
therewith
,
he
sends
him
to
the
pool
of
Siloam
to
wash
;
which
he
obeying
,
doth
recover
his
sight
.
As
for
this
pool
,
of
which
also
,
Nehem.
3.15
.
it
was
a
fountain
springing
out
from
mount
Zion
,
from
whence
flowed
out
the
brook
of
Siloah
,
which
watered
a
part
of
the
City
,
of
which
,
Isa.
●
.
6
.
And
as
divers
allegories
are
invented
by
the
wit
of
men
on
this
miracle
,
(
as
if
his
making
use
of
clay
in
this
miracle
did
point
out
,
that
he
could
cure
the
man
,
who
had
made
man
at
first
of
clay
;
and
,
that
his
spettle
making
the
clay
,
did
point
out
the
efficacy
and
vertue
that
sloweth
from
Christs
humanitie
,
being
now
personally
united
to
the
Godhead
)
so
,
in
particular
,
the
signification
of
the
name
of
this
pool
,
which
is
,
sent
,
makes
men
conceive
the
name
was
given
to
it
,
with
an
eye
to
the
Messiah
,
who
is
Shiloh
,
Gen
49.10
.
But
as
Johns
drift
in
interpreting
the
name
,
is
only
(
according
to
his
custome
)
to
make
his
meaning
plain
;
so
the
name
seemeth
to
have
been
given
of
old
,
only
in
testimony
that
they
accounted
it
a
special
gift
sent
of
God
,
to
have
a
fountain
or
brook
among
these
hills
,
so
commodious
for
their
City
:
or
,
because
it
did
slow
out
not
constantly
,
but
now
and
then
,
according
as
God
was
pleased
to
send
it
.
Doctrine
1.
Christs
affection
to
needy
sinners
,
manifested
in
his
Word
,
is
such
as
he
will
give
reall
proofe
of
it
,
according
as
it
is
needed
;
Therefore
he
contents
not
himselfe
to
have
said
so
much
of
it
,
ver.
4
,
5.
but
when
he
had
thus
spoken
,
he
works
the
miracle
,
and
will
give
a
present
proofe
of
what
he
had
said
.
2.
Albeit
it
be
our
duty
to
pray
when
we
are
in
distresse
,
yet
such
is
Christs
compassion
,
as
to
give
us
what
we
need
,
when
we
have
little
minde
of
it
,
and
so
cannot
pray
for
it
;
for
,
when
the
man
is
not
minding
at
all
the
cure
of
his
disease
,
but
is
only
sitting
there
to
beg
,
then
Christ
conferreth
this
unexpected
benefit
upon
him
.
And
by
this
way
of
dealing
,
Christ
gives
ample
encouragement
to
his
own
to
pray
in
their
distresse
,
being
confident
that
he
who
prevents
prayer
,
will
undoubtedly
hear
them
.
3.
When
Christ
employeth
any
means
for
the
help
of
the
miserable
,
yet
the
power
that
doth
them
good
is
not
in
these
means
,
but
in
and
from
Christ
;
for
,
neither
could
clay
heal
,
nor
the
pool
wash
away
blindnesse
,
but
that
flowed
from
his
omnipotency
only
.
And
therefore
as
we
should
rest
on
no
means
,
so
neither
should
we
be
discouraged
in
using
means
appointed
by
Christ
,
so
long
as
we
have
his
promise
.
4.
Christ
can
bring
about
wounderful
deliverances
and
mercies
to
his
people
,
even
by
means
,
which
seem
improbable
and
contrary
to
nature
;
for
,
clay
of
it selfe
is
rather
fit
to
put
out
seeing
eyes
,
then
to
open
blind
eyes
.
5.
Such
as
Christ
takes
in
hand
,
as
his
patients
,
he
may
make
them
sicker
before
he
cure
them
,
and
put
them
in
a
worse
condition
to
sense
,
then
they
were
before
;
for
,
so
much
also
doth
the
application
of
clay
teach
,
It
addeth
an
external
impediment
to
his
natural
blindnesse
,
and
yet
is
all
done
in
order
to
his
cure
.
And
thus
it
is
also
in
spiritual
conditions
;
the
strong
man
may
make
greatest
trouble
when
he
is
to
be
put
out
,
Luke
11.21
,
22.
6.
Where
Christ
doth
good
to
any
,
he
will
first
try
their
faith
,
by
their
subjection
and
obedience
to
his
commanded
means
,
before
they
finde
the
comfortable
issue
;
for
,
such
is
his
method
here
;
He
first
puts
him
to
subject
himselfe
to
have
his
eyes
anointed
with
clay
,
and
th●n
to
go
wash
in
the
pool
of
Siloam
,
before
the
cure
be
wrought
.
Whatever
Christ
may
do
in
his
soveraignty
in
grace
,
yet
it
is
our
duty
to
beleeve
,
as
we
would
have
his
power
and
grace
manifested
on
our
behalfe
,
Marke
9.22
,
23.
And
saiths
first
work
must
be
subjection
and
obedience
to
commanded
duties
,
2
Kings
5.10
.
—
14.
7.
Faith
in
Christ
yeelds
prompt
obedience
,
and
will
repine
at
no
command
prescribing
the
means
of
help
;
for
,
he
went
his
way
therefore
and
washed
.
And
this
(
no
doubt
)
flowed
from
faith
given
him
by
Christ
(
who
,
it
may
be
,
hath
said
more
to
him
then
is
here
recorded
)
which
made
him
quit
the
opportunity
of
getting
almes
on
the
Sabbath
day
,
and
essay
so
improbable
like
a
mean
.
8.
As
there
is
no
difficulty
too
hard
for
Christ
;
So
there
are
none
who
,
trusting
in
him
,
shall
obey
and
follow
his
prescribed
means
,
but
they
shall
obtain
a
good
,
and
the
promised
issue
,
were
it
never
so
improbable
;
for
,
he
went
and
washed
,
and
came
seeing
.
9.
If
we
compare
Christs
method
in
this
cure
with
that
which
he
followeth
in
curing
another
blind
man
,
Mark
.
8.22
,
23
,
24
,
25.
wherein
he
opens
a
mans
eyes
by
degrees
,
and
here
it
is
done
at
the
first
act
;
If
,
I
say
,
we
compare
these
,
we
will
not
only
finde
this
difference
;
that
whereas
Christ
abode
with
the
one
,
therefore
he
did
it
by
degrees
;
but
sending
this
man
away
,
and
leaving
him
,
upon
the
first
act
of
his
faith
and
obedience
,
he
is
cured
;
As
indeed
,
Christ
orders
his
dispensations
according
to
the
need
of
them
he
deals
with
:
Such
as
he
is
to
stay
with
in
some
visible
and
sensible
way
,
he
may
give
them
more
work
about
the
curing
of
their
diseases
,
that
so
they
may
employ
him
more
:
Whereas
such
as
he
is
to
withdraw
from
,
may
get
their
businesse
more
easily
done
.
But
further
,
It
will
be
found
that
this
is
common
to
both
,
that
being
to
meet
with
so
great
a
mercy
,
as
to
be
cured
of
blindnesse
;
it
is
not
wrought
at
first
on
either
;
but
the
one
,
with
whom
he
stayeth
,
is
cured
upon
Christs
putting
his
hands
twice
upon
his
eyes
,
and
this
man
hath
a
time
of
it
,
in
going
from
before
the
Temple
to
the
pool
,
before
he
be
cured
:
Not
only
that
many
going
with
him
,
and
observing
him
,
they
might
be
witnesses
of
the
miracle
,
but
also
that
himselfe
might
have
time
to
be
prepared
for
such
a
wounderful
and
unexpected
change
.
And
so
it
teacheth
,
That
great
and
unexpected
mercies
need
much
preparation
to
sit
us
for
them
,
as
well
as
crosses
;
that
so
we
may
be
armed
with
strength
to
bear
them
,
and
with
grace
to
emprove
them
well
.
Verse
8.
The
neighbours
therefore
,
and
they
which
before
had
seen
him
that
he
was
blind
,
said
,
Is
not
this
he
that
sate
and
begged
?
9.
Some
said
,
This
is
he
:
others
said
,
He
is
like
him
:
but
he
said
,
I
am
he
.
10.
Therefore
said
they
unto
him
,
How
were
thine
eyes
opened
.
11.
He
answered
and
said
,
A
man
that
is
called
Jesus
,
made
clay
,
and
anointed
mine
eyes
,
and
said
unto
me
,
Go
to
the
poole
of
Siloam
,
and
wash
:
and
I
went
and
washed
,
and
I
received
sight
.
12.
Then
said
they
unto
him
,
Where
is
he
?
He
said
,
I
know
not
.
In
the
rest
of
the
parts
of
the
Chapter
we
have
the
several
effects
and
consequents
that
followed
on
this
miracle
.
The
first
whereof
(
in
this
second
part
of
the
Chapter
)
is
among
his
neighbours
and
acquaintance
,
to
whom
,
it
seems
,
he
returned
with
much
joy
,
when
he
found
not
Christ
in
the
place
where
he
left
him
;
whereupon
followeth
their
conference
upon
this
matter
,
partly
,
among
themselves
,
and
partly
,
with
the
man
himselfe
.
The
conference
contains
the
resolution
of
three
questions
.
1.
Whether
such
a
cure
had
been
wrought
,
and
whether
this
man
who
now
saw
,
was
the
blind
man
,
who
sate
and
begged
?
This
the
neighbours
cannot
clearly
resolve
,
but
some
assert
it
,
others
alleage
that
he
is
only
like
him
,
till
he
himselfe
put
it
out
of
contraversie
,
verse
8
,
9.
2.
The
second
question
is
,
concerning
the
way
of
his
cure
,
which
they
propound
for
further
satisfaction
in
the
matter
,
verse
10.
and
he
answereth
verse
11.
wherein
he
is
able
to
give
an
account
of
Christs
name
,
which
he
had
learned
either
from
Christ
himselfe
,
or
from
some
who
had
been
witnesses
of
what
Christ
did
,
and
had
led
him
to
the
pool
.
3.
The
third
question
is
,
concerning
Christ
the
Authour
of
this
cure
;
They
desire
to
know
where
he
is
,
and
he
cannot
resolve
them
.
v.
12.
From
verse
8
,
9.
Learn
,
1.
The
glory
of
Christs
working
for
his
people
will
not
be
gotten
obscured
,
and
it
should
be
taken
notice
of
by
all
,
as
they
have
occasion
to
see
it
;
for
,
this
miracle
shines
forth
among
the
neighbours
,
who
seeing
the
man
,
draw
forth
the
knowledge
of
it
by
conferences
and
questions
:
and
by
their
means
,
it
becomes
more
publike
.
2.
The
Lord
may
so
order
his
dispensations
,
even
toward
them
to
whom
he
hath
a
purpose
of
good
,
as
one
crosse
may
draw
on
another
,
and
many
miseries
may
●●yst
together
;
That
so
they
may
have
much
exercise
,
he
may
make
their
deliverance
the
more
conspicuous
,
and
may
make
many
mercies
concurre
in
it
;
for
,
this
man
had
not
only
been
blind
,
but
his
blindnesse
had
driven
him
to
sit
and
beg
,
that
law
concerning
the
poor
,
Deut.
15.4
.
not
being
carefully
observed
in
these
times
of
confusion
and
bondage
,
as
appears
also
from
Acts
3.2
.
and
elsewhere
.
3.
Even
the
many
disadvantages
and
miseries
that
trouble
brings
upon
us
,
may
contribute
in
due
time
,
to
make
Christs
glory
more
conspicuous
in
our
help
;
for
,
that
his
blindnesse
made
him
sit
and
beg
.
it
contributed
to
make
him
more
known
,
then
if
he
had
been
the
sonne
of
a
great
man
kept
in
a
corner
;
and
this
made
the
glory
of
the
miracle
to
spread
the
faster
.
4.
When
Christ
lets
forth
proofes
of
his
power
and
love
upon
any
in
their
miseries
,
it
will
make
so
great
and
wonderful
a
change
,
that
they
who
knew
them
before
,
may
readily
mistake
,
and
hardly
know
them
,
their
condition
being
so
different
from
what
it
was
;
for
,
so
appears
in
these
neighbours
,
who
differ
in
their
judgements
whether
this
was
he
that
sate
and
begged
,
or
,
if
he
is
like
him
only
.
5.
Such
as
have
gotten
proofes
of
Christs
favour
in
mercy
,
will
not
be
ashamed
of
their
former
miserable
condition
before
they
were
helped
;
for
,
they
will
seek
Christs
glory
,
and
not
their
own
in
their
deliverance
:
Therefore
,
albeit
this
man
having
now
occasion
to
change
his
beggerly
condition
,
seeing
he
could
labour
for
his
livelyhood
,
might
have
let
them
continue
in
their
uncertainties
;
yet
he
thinks
no
shame
to
professe
,
I
am
he
,
and
so
puts
them
out
of
doubt
,
that
it
is
he
who
sate
and
begged
.
From
verse
10
,
11.
Learn
,
1.
It
is
not
enough
to
take
notice
of
any
great
work
that
is
wrought
,
unlesse
we
also
take
notice
of
Christ
the
author
,
and
the
way
and
manner
of
working
it
;
Therefore
when
they
are
assured
,
that
a
great
change
is
wrought
on
him
,
they
enquire
further
,
how
were
thine
eyes
opened
,
or
,
how
was
thy
sight
given
to
thee
?
2.
These
difficulties
and
impossibilities
which
men
apprehend
in
deliverance
from
trouble
,
and
which
Satan
makes
use
of
to
ma●re
confidence
,
will
but
contribute
to
make
Christs
power
and
glory
the
more
conspicuous
;
for
,
while
they
enquire
,
How
were
thine
eyes
opened
?
they
do
grant
it
was
not
an
ordinary
work
,
but
worthy
to
be
taken
notice
of
,
as
being
naturally
impossible
,
that
so
Christs
doing
of
it
,
might
make
their
own
eyes
to
be
witnesses
of
his
omnipotency
,
3.
Christ
is
the
Author
of
any
good
that
is
done
to
miserable
sinners
;
and
it
needs
never
be
enquired
who
makes
the
blind
to
see
,
the
sick
to
be
whole
,
&c.
for
,
it
is
Jesus
who
worketh
all
this
:
So
much
doth
he
clear
,
in
answering
their
question
,
Jesus
made
doth
and
anointed
mine
eyes
,
&c.
And
albeit
it
be
but
a
particular
instance
,
yet
it
is
a
point
of
general
verity
.
4.
Such
as
have
but
small
acquaintance
with
Christ
,
should
yet
speak
to
his
commendation
,
upon
the
fruits
they
have
found
of
it
,
that
so
it
may
prove
an
earnest
and
pledge
of
more
:
Therefore
,
albeit
Christ
had
made
this
miracle
the
first
step
of
his
acquaintance
with
the
man
,
(
as
is
not
unusual
with
Christ
to
prevent
his
people
,
and
begin
acquaintance
with
especial
favours
)
and
so
he
can
speak
of
him
,
but
as
a
stranger
little
acquaint
with
him
,
but
that
he
heard
his
name
,
a
man
that
is
called
Jesus
;
Yet
he
speaks
what
he
knows
to
his
advantage
,
and
so
is
afterward
brought
to
know
him
bettter
.
5.
It
is
not
enough
,
to
set
out
the
greatnesse
of
Christs
work
,
unlesse
also
special
notice
be
taken
of
all
the
weak
and
improbable
means
he
employeth
to
bring
it
about
;
Therefore
doth
he
so
punctually
relate
all
the
circumstances
of
the
miracle
,
he
made
clay
,
and
anointed
mine
eyes
,
&c.
to
set
out
his
glory
in
it
the
more
.
From
verse
12.
Learn
,
1.
A
sight
of
Christs
glorious
working
should
learn
men
to
enquire
after
himselfe
;
for
,
so
do
they
on
this
information
;
where
is
he
,
though
in
the
issue
they
proved
not
so
sincere
.
But
when
men
get
notice
of
Christs
glory
and
working
,
they
will
either
be
allured
to
enquire
for
him
,
that
they
may
seek
him
to
enjoy
him
,
as
Cant.
5.9
—
16.
with
6.1
or
their
malice
will
be
irritate
to
seek
him
,
to
do
him
an
ill
office
.
2.
Ignorance
of
Christ
,
and
concerning
him
,
and
where
he
is
to
be
found
,
is
no
●a●ety
even
among
them
who
have
got
much
good
of
him
;
for
,
the
man
who
was
healed
,
as
he
took
him
but
for
a
man
,
ver.
11.
so
he
knoweth
not
where
he
is
.
3.
Such
as
are
truely
humble
,
will
not
be
ashamed
to
confesse
their
ignorance
;
for
,
so
doth
he
,
They
said
unto
him
where
is
he
?
he
said
I
know
not
.
4.
Christ
by
his
withdrawing
and
not
staying
for
the
mans
returne
,
would
teach
,
1.
That
true
humility
is
an
enemy
to
ostentation
,
and
to
hunting
after
vain
glory
;
for
,
to
avoid
this
did
he
withdraw
.
2.
That
Christ
is
not
so
much
taken
with
the
muddy
affections
,
and
ravishing
admirations
,
which
a
recent
mercy
may
produce
,
as
he
desires
to
have
the
sense
of
mercies
solidly
digested
,
to
bring
out
solid
and
constant
fruits
;
Therefore
doth
he
avoid
all
the
expressions
of
the
mans
affections
,
which
readily
he
would
have
poured
out
,
when
he
came
from
the
pool
,
and
doth
not
manifest
himselfe
to
him
till
afterward
,
that
he
have
more
solidly
digested
it
,
and
till
he
have
yet
more
need
of
him
.
Ver.
13.
They
brought
to
the
Pharisees
him
that
aforetime
was
blind
.
14.
And
it
was
the
Sabbath
day
when
Jesus
made
the
clay
,
and
opened
his
eyes
.
15.
Then
again
the
Pharisees
also
asked
him
,
how
he
had
received
his
sight
.
He
said
unto
them
,
He
put
clay
upon
mine
eyes
,
and
I
washed
,
and
do
see
.
In
the
third
part
of
the
Chapter
,
to
ver.
35
,
We
have
the
second
effect
or
consequent
that
followed
on
this
miracle
;
and
it
contains
the
proceedings
of
the
Pharisees
upon
it
,
when
it
is
made
known
to
them
.
And
it
hath
these
particulars
in
it
.
1.
Their
debates
and
divisions
among
themselves
upon
it
.
ver.
16.
2.
Their
conference
with
the
man
about
Christ
,
ver.
17.
3.
Their
conference
with
his
parents
,
ver.
18.
—
23.
4.
Their
conference
yet
again
with
the
man
,
which
at
last
ends
in
his
excommunication
,
ver.
24.
—
34.
In
these
verses
,
somewhat
is
premitted
by
way
of
introduction
to
all
these
proceedings
.
As
,
first
,
that
the
neighbours
brought
the
man
to
the
Pharisees
,
ver.
13.
Not
so
much
out
of
their
respect
to
Christ
or
the
man
,
as
to
please
the
Pharisees
and
Council
,
who
they
knew
were
vexed
with
the
rising
glory
of
Christ
,
and
who
had
made
such
a
businesse
of
the
miracle
formerly
wrought
by
him
on
the
Sabbath
.
2.
The
time
when
this
miracle
was
wrought
,
which
had
been
omitted
in
the
history
it selfe
,
is
here
recorded
,
ver.
14.
as
being
the
ground
why
the
neighbours
brought
the
man
,
and
upon
which
the
Pharisees
took
occasion
to
inveigh
against
Christ
,
3.
They
examine
the
man
concerning
the
circumstances
of
the
fact
,
that
so
they
may
know
what
to
do
;
And
the
neighbours
(
as
would
appear
)
having
given
a
short
account
that
he
had
been
born
blind
,
and
that
Jesus
had
cured
him
on
the
Sabbath
day
;
The
man
in
his
answer
only
adds
to
what
they
had
said
,
and
relates
the
manner
how
the
miracle
was
wrought
,
ver.
15.
From
ver.
13.
Learn
,
1.
When
ever
Christ
begins
to
do
a
good
turne
to
any
,
albeit
they
have
but
little
acquaintance
of
him
,
yet
they
may
expect
that
their
friends
and
neighbours
,
who
before
pitied
or
respected
them
,
will
be
ready
to
persecute
them
,
and
deliver
them
up
into
the
hands
of
the
most
cruel
aduersaries
,
of
Christ
and
his
followers
;
for
,
so
befel
this
man
,
they
brought
him
to
the
Pharisees
.
2.
Ill
instruments
will
never
be
wanting
,
to
keep
up
contests
betwixt
Christ
and
his
enemies
;
for
,
there
are
who
brought
him
to
the
Pharisees
,
to
set
them
on
edge
against
Christ
.
3.
Were
Church-men
never
so
vile
and
corrupt
,
yet
their
titles
and
eminent
places
will
still
draw
carnal
men
father
to
respect
them
,
then
Christ
in
his
state
of
humiliation
;
for
,
this
was
it
that
made
these
neighbours
,
bring
him
to
the
Pharisees
who
aforetime
was
blind
,
they
are
taken
up
with
their
eminent
places
and
titles
,
and
therefore
do
take
their
part
.
4.
When
men
are
once
engaged
in
a
course
of
persecution
,
and
take
delight
in
it
;
it
is
righteous
with
God
,
to
give
them
up
to
many
opportunities
of
persecution
,
till
their
cup
be
full
;
for
,
it
was
in
Gods
judgement
that
they
brought
him
to
the
Pharisees
.
For
,
they
had
been
Christs
avowed
enemies
,
and
had
persecute
him
formerly
,
and
now
this
poor
man
must
not
be
persecuted
but
by
their
hand
,
that
so
they
may
be
made
drunk
with
blood
and
persecution
,
since
they
delighted
so
much
in
it
.
See
Matth.
23
,
31
,
32.
From
verse
14.
Learn
.
1.
Works
of
necessity
and
charity
to
these
in
distresse
,
are
very
consistent
with
the
due
sanctification
of
the
Sabbath
,
Therefore
doth
Christ
so
often
work
these
works
upon
the
Sabbath
,
to
confirme
this
truth
.
2.
As
no
offence
taken
by
men
at
the
doing
of
necessary
and
moral
duties
,
whereby
Christ
is
honoured
,
should
be
regarded
so
as
to
drive
us
from
dutie
:
So
,
in
particular
,
the
offence
of
wicked
persecutors
is
not
to
be
regarded
,
in
doing
of
these
things
that
may
set
out
the
glory
of
God
:
Therefore
,
albeit
it
was
the
old
contest
that
he
had
cured
a
man
upon
the
Sabbath
,
yet
he
will
do
it
over
again
,
seeing
the
work
is
necessary
,
and
the
doing
of
it
then
was
an
occasion
to
manifest
the
glory
of
his
work
,
by
their
opposition
,
whereof
they
had
no
occasion
,
if
he
had
done
it
another
time
.
It
is
true
,
we
should
give
offence
to
none
,
either
Jew
or
Gentile
,
1
Cor.
10.32
.
but
in
doing
necessary
duties
no
offence
is
given
,
it
is
taken
only
;
And
albeit
it
should
be
matter
of
sorrow
,
when
men
do
take
offence
injustly
,
especially
if
they
be
godly
:
Yet
,
Christ
will
have
no
respect
to
the
unjust
stambling
of
malicious
persecutors
,
Matth
15.12
,
13
,
14.
3.
Christ
allowes
no
composition
with
avo●ed
and
malicious
enemies
,
in
matters
of
truth
or
dutie
;
The
〈◊〉
also
Christ
w●ll
work
these
miracles
on
the
Sabbath
day
,
that
he
might
not
seem
to
comply
in
the
least
with
their
superstitious
opinions
concerning
the
Sabbath
.
See
Gal.
2.3
,
4
,
5.
From
verse
15.
Learn
,
1.
It
is
but
in
vain
for
men
to
think
,
that
their
terrour
will
drive
a
man
from
avowing
what
he
hath
found
in
Christ
,
or
received
from
him
,
unlesse
he
be
under
the
strong
power
of
a
tentation
;
so
much
appeareth
in
this
man
.
Albeit
they
were
informed
by
the
neighbours
,
(
for
the
man
needs
not
name
Christ
in
his
answer
,
of
whom
they
had
made
mention
)
yet
again
they
also
asked
him
,
as
thinking
their
authority
and
terrour
might
cause
him
deny
what
he
had
said
before
his
neighbours
,
that
so
there
might
be
no
more
of
the
miracle
.
But
all
in
vain
;
for
he
avowes
it
clearly
.
And
indeed
,
it
is
a
wonder
how
he
is
born
up
in
all
this
debate
,
seeing
as
yet
he
neither
knew
where
Christ
was
,
nor
fully
what
he
was
;
But
as
sense
of
this
favour
obliged
him
to
Christ
,
so
it
may
be
thought
admirable
,
how
much
strength
,
courage
,
and
ability
,
men
may
be
furnished
with
,
in
defending
Christs
cause
.
2.
They
who
would
undertake
to
speak
of
Christs
working
,
will
but
spill
it
in
the
telling
,
in
comparison
of
these
who
have
sensibly
found
it
in
themselves
;
Therefore
doth
he
,
in
this
answer
,
adde
to
their
report
,
and
lay
it
out
fully
,
which
(
it
seemes
)
they
had
but
thought
worthy
to
be
mentioned
only
in
the
general
.
3.
Such
as
are
sensible
of
Christs
goodnesse
in
his
working
,
will
look
upon
every
circumstance
in
it
as
remarkable
:
Therefore
doth
he
so
punctually
relate
the
manner
of
the
cure
;
He
put
clay
on
mine
eyes
,
and
I
washed
,
&c.
not
only
that
he
might
satisfie
their
question
,
how
he
had
received
his
sight
,
but
to
testifie
how
much
it
affected
him
to
dwell
on
every
passage
thereof
.
4.
Christs
favours
are
solid
and
permanent
,
and
ought
to
be
remarked
that
they
are
so
;
Therefore
doth
he
not
only
acknowledge
that
he
saw
,
but
yet
still
,
I
do
see
,
as
observing
the
continuance
of
the
favour
.
5.
It
is
also
required
in
men
who
receive
favours
from
Christ
,
that
the
continuance
thereof
do
not
render
them
tastelesse
,
but
that
the
sense
of
their
former
ill
condition
,
and
of
Christs
mercy
,
be
entertained
,
that
so
the
favours
may
be
still
fresh
:
Therefore
also
doth
he
say
,
I
do
see
,
to
testifie
the
continuance
of
his
affection
and
estimation
of
that
mercy
.
Verse
16.
Therefore
said
some
of
the
Pharisees
,
This
man
is
not
of
God
,
because
he
keepeth
not
the
Sabbath
day
.
Others
said
,
How
can
a
man
that
is
a
sinner
,
do
such
miracles
?
and
there
was
a
division
among
them
.
Followeth
the
several
proceedings
of
the
Pharisees
upon
this
matter
;
And
first
,
They
put
the
man
aside
a
little
,
and
enter
into
a
debate
among
themselves
about
Christ
;
some
do
condemne
Christ
,
as
not
sent
nor
approven
of
God
,
because
he
did
these
things
on
the
Sabbath
day
;
Others
plead
,
that
if
he
were
such
a
one
,
he
could
not
work
such
miracles
:
And
the
debate
grows
to
that
height
,
that
it
tended
to
a
division
,
or
,
schisme
.
Whence
learn
,
1.
Whatever
boldnesse
and
resolution
persecutors
may
seem
to
have
,
in
prosecuting
their
bloody
courses
;
Yet
they
have
more
vexations
then
every
one
knows
,
either
among
,
or
within
themselves
:
Therefore
,
albeit
the
Pharisees
appear
very
resolute
in
their
dealing
with
others
,
yet
here
the
Spirit
drawes
the
curtain
,
and
lets
us
see
what
differences
and
debates
there
are
among
themselves
.
2.
Persecutors
will
be
so
malicious
and
impudent
in
their
calumnies
,
that
no
convincing
arguments
or
apologies
will
satisfie
them
;
for
,
albeit
Christ
had
fully
refuted
this
calumnie
,
Chap.
5.
yet
they
maliciously
urge
it
again
,
This
man
is
not
of
God
,
because
he
keeps
not
the
Sabbath
day
.
3.
The
malice
of
persecutors
is
nothing
the
more
approven
,
that
it
is
masked
with
a
pretence
of
zeal
;
but
is
rather
the
more
hateful
,
that
so
corrupt
dispositions
should
be
covered
with
such
a
pretence
;
for
,
this
doth
not
excuse
,
but
adde
to
the
fault
,
that
they
should
let
out
all
their
malice
under
this
cover
,
he
keeps
not
the
Sabbath
day
4.
Christs
enemies
are
so
far
from
giving
unto
Christ
his
due
glory
,
that
they
esteeme
him
the
worst
of
any
;
for
,
they
are
so
far
from
acknowledging
him
to
be
true
God
,
that
they
will
not
so
much
as
acknowledge
him
to
be
of
God
,
that
is
,
to
be
either
a
Prophet
or
Messenger
sent
of
God
or
a
good
man
approven
of
him
;
which
is
all
one
as
to
account
him
a
vile
sinner
and
an
Impostor
,
as
it
followeth
in
the
exception
given
in
by
others
.
5.
Some
may
be
found
,
even
in
the
Cabin-councils
of
persecutors
,
who
think
not
so
harshly
of
Christ
and
his
followers
as
others
do
,
and
who
would
do
more
for
him
,
if
they
had
an
opportunity
;
for
,
he●e
,
even
in
their
Conclave
,
there
are
some
to
plead
a
word
for
him
,
either
a
Nicodemus
,
or
some
who
had
convictions
,
but
went
no
further
.
6.
Christs
miracles
were
such
,
as
even
enemies
were
convinced
they
could
not
be
wrought
by
notorious
sinners
and
deceivers
;
for
,
say
they
,
How
can
a
man
that
is
a
sinner
do
such
miracles
?
Where
,
by
a
sinner
,
we
are
not
to
understand
him
that
only
hath
sinne
in
him
,
but
such
a
notorious
sinner
,
&
so
eminent
in
a
trade
of
it
,
as
he
may
be
better
known
by
it
,
then
by
his
name
;
And
particularly
,
a
notable
impost●r
and
deceiver
in
the
matter
of
his
calling
and
doctrine
.
And
as
we
are
not
to
conceive
,
that
all
these
who
plead
for
him
,
do
believe
him
to
be
the
spotlesse
Lamb
of
God
;
So
we
need
not
dip
into
the
strength
of
their
Argument
,
nor
clear
how
it
is
consistent
with
what
is
elsewhere
recorded
in
Scripture
,
that
Satan
can
work
wonders
,
and
that
Antichrist
shall
come
with
signes
and
wonders
;
which
though
they
be
lying
signes
,
in
so
far
as
they
tend
to
the
confirmation
of
a
lie
,
yet
some
of
them
may
be
real
in
themselves
,
though
not
passing
the
reach
of
natural
causes
and
so
not
real
miracles
.
But
we
need
not
stand
to
justifie
all
their
sayings
and
apologies
,
whereof
God
makes
use
to
marre
the
present
designes
of
enemies
;
and
it
sufficeth
us
to
know
,
that
Christs
miracles
were
so
far
above
the
reach
of
nature
,
and
so
evidently
free
of
jugglery
,
that
his
very
enemies
,
and
they
who
had
power
to
dignosce
upon
delusions
,
could
not
but
be
convinced
.
See
Joh.
3.2
.
7.
Albeit
truth
be
the
only
best
second
to
a
man
,
and
that
which
may
make
him
stout
;
Yet
nature
is
impudent
and
bold
in
maintaining
errour
,
but
if
it
be
convinced
of
truth
,
it
doth
assert
it
but
timoutously
,
so
much
may
be
gathered
from
their
proceeding
here
.
They
who
are
against
truth
,
are
bold
,
and
speak
first
;
But
the
other
party
come
in
last
,
and
propound
the
matter
only
by
way
of
question
.
8.
Christ
,
when
he
pleaseth
,
can
divide
the
very
Conclaves
and
Councils
of
his
enemies
,
and
raise
a
schisme
among
them
,
that
so
he
may
put
a
stop
to
their
violent
proceedings
;
for
,
and
there
was
a
division
,
or
,
Schisme
,
among
them
,
while
none
of
the
parties
would
cede
to
another
.
Verse
17.
They
say
unto
the
blind
man
again
,
What
sayest
thou
of
him
,
that
he
hath
opened
thine
eyes
?
He
said
,
He
is
a
Prophet
.
The
second
particular
in
their
proceedings
,
is
,
their
re-examination
of
the
man
concerning
his
thoughts
of
Christ
.
Seeing
they
could
not
agree
among
themselves
,
they
(
whether
the
one
or
other
party
,
or
all
of
them
,
is
not
much
matter
)
call
the
man
again
,
to
know
what
his
thoughts
of
Christ
were
,
who
had
done
this
for
him
:
And
he
,
according
to
the
weak
measure
of
light
received
,
freely
declares
him
to
be
a
Prophet
.
Whence
learn
,
1.
No
rubs
,
or
stops
and
disappointments
,
will
break
the
malice
of
persecutors
,
but
they
will
still
to
it
again
;
for
,
when
their
former
examination
had
not
produced
unanimity
among
themselves
,
they
try
the
man
again
,
to
see
if
they
can
draw
any
thing
out
of
him
,
to
carry
their
point
.
And
it
may
be
conceived
,
that
they
would
gladly
have
had
somewhat
out
of
the
man
,
whereupon
they
might
condemne
Christ
;
for
however
persecutors
have
so
much
malice
as
to
oppose
Christ
,
yet
they
have
so
much
terrour
,
as
to
wish
others
might
have
a
prime
hand
in
it
.
2.
Christs
friends
must
not
expect
to
have
done
with
their
trials
at
one
essay
,
but
that
enemies
,
by
multiplyed
assaults
,
and
many
sifting
questions
will
labour
to
dash
and
confound
them
;
for
,
so
do
they
with
this
man
;
after
the
former
examination
,
they
put
him
again
to
it
with
a
new
question
,
They
say
unto
the
blinde
man
(
who
had
been
blinde
)
again
,
what
sayest
thou
of
him
?
&c.
3.
When
Christ
hath
done
a
good
turne
to
any
,
it
concerns
them
to
consider
,
what
they
think
of
him
who
hath
done
so
for
them
;
for
,
this
their
question
is
in
it selfe
seasonable
,
whatever
was
their
aime
in
it
,
what
sayest
thou
of
him
,
that
he
hath
opened
thine
eyes
?
4.
When
God
draws
forth
weak
professours
to
trial
,
he
can
bear
them
up
,
though
their
knowledge
be
but
little
,
and
can
make
them
endure
many
,
as
well
as
one
assault
;
for
,
he
is
as
bold
in
this
as
in
the
former
examination
.
5.
There
may
be
,
and
is
,
more
true
knowledge
of
Christ
in
a
poore
man
that
hath
tasted
of
his
favour
,
then
in
a
whole
conclave
of
persecuting
doctours
;
for
,
he
saith
more
to
his
commendation
,
and
more
expressely
,
then
even
they
who
pleaded
for
him
in
the
council
.
6.
When
weak
professours
have
said
much
of
Christ
,
and
more
then
persecutors
can
endure
;
Yet
they
come
far
short
in
setting
out
his
true
worth
;
for
,
he
saith
only
he
is
a
Prophet
,
which
though
it
was
much
,
considering
his
small
acquaintance
with
Christ
;
yet
it
is
far
short
of
what
Christ
is
.
For
he
doth
not
so
much
as
acknowledge
him
to
be
that
great
Prophet
,
Deut.
18.18
.
far
lesse
doth
he
see
him
to
be
the
Sonne
of
God
,
till
afterward
it
be
revealed
to
him
,
ver.
35
,
36
,
37.
Verse
18.
But
the
Jewes
did
not
beleeve
concerning
him
,
that
he
had
been
blinde
,
and
received
his
sight
,
untill
they
called
the
parents
of
him
that
had
received
his
sight
.
19.
And
they
asked
them
,
saying
,
Is
this
your
sonne
,
who
ye
say
was
borne
blinde
?
how
then
doth
he
now
see
?
The
third
particular
in
their
proceedings
,
is
,
their
examination
of
the
mans
parents
:
When
they
can
gain
no
ground
of
himselfe
,
they
will
not
beleeve
that
he
had
been
born
blinde
,
and
therefore
try
his
parents
if
they
own
him
for
their
sonne
,
and
if
he
was
borne
blinde
,
and
how
he
now
recovered
his
sight
;
if
so
be
they
might
,
possibly
,
bring
out
somewhat
to
obscure
the
glory
of
this
miracle
.
Whence
learn
,
1.
It
is
the
practice
of
corrupt
Church-men
,
to
appropriate
to
themselves
the
priviledges
and
titles
of
the
people
of
God
,
as
if
none
were
worthy
of
these
but
themselves
:
Therefore
,
it
seems
,
the
Pharisees
,
and
council
are
called
the
Jewes
,
because
they
called
themselves
so
,
though
it
was
a
name
common
to
all
the
nation
:
Because
not
only
were
they
of
that
nation
,
but
they
usurped
it
as
only
due
to
them
,
while
as
they
have
a
low
esteem
of
the
people
,
Chap.
7.
49.
2.
Persecutors
are
incessant
in
their
malice
,
and
endeavours
to
smother
the
glory
of
Christs
clearest
working
;
for
,
so
do
they
labour
to
get
it
denyed
that
ever
such
a
miracle
was
wrought
;
and
do
expect
that
possibly
his
parents
,
through
fear
,
may
deny
that
he
was
borne
blinde
.
3.
When
men
are
led
by
malice
against
Christ
and
his
truth
,
they
will
be
so
impudent
,
as
not
to
give
credit
even
to
what
they
see
,
for
,
they
did
not
beleeve
concerning
him
,
that
he
had
been
blinde
,
and
received
his
sight
,
though
they
were
already
convinced
of
it
,
and
had
condemned
Christ
for
curing
of
him
,
verse
16.
4.
In
a
time
of
tryal
,
not
only
they
who
are
most
eminently
concerned
and
engaged
,
but
even
others
,
may
be
brought
upon
the
stage
;
for
,
not
only
the
man
,
but
his
parents
,
are
here
brought
out
to
give
a
confession
,
they
did
not
beleeve
,
untill
they
called
the
Parents
,
&c.
5.
Persecutors
are
very
subtile
and
politick
,
and
know
how
to
make
use
of
all
advantages
,
and
tempers
and
interests
of
men
,
to
bear
down
Christ
and
his
truth
;
for
,
so
doth
appear
here
.
They
purpose
to
obscure
and
bear
down
the
glory
of
this
miracle
,
and
finding
the
man
so
affected
,
as
they
could
not
draw
him
to
comply
with
them
,
they
essay
his
parents
,
if
possibly
they
,
being
lesse
concerned
and
affected
then
the
man
,
might
be
moved
and
tempted
to
deny
somewhat
of
the
truth
.
6.
It
is
the
palme
of
persecutors
,
to
confound
simple
men
with
multiplicity
of
questions
,
and
to
dash
them
with
their
own
prejudged
thoughts
upon
the
matter
;
Therefore
do
they
pose
them
with
three
questions
at
once
,
and
do
in
their
questions
insinuate
what
they
were
inclined
to
beleeve
,
ye
say
he
was
borne
blinde
,
but
we
do
not
credite
it
.
Ver.
20.
His
parents
answered
them
,
and
said
,
We
know
that
this
is
our
sonne
,
and
that
he
was
borne
blinde
:
21.
But
by
what
means
he
now
seeth
,
we
know
not
,
or
who
hath
opened
his
eyes
we
know
not
;
he
is
of
age
,
aske
him
,
he
shall
speak
for
himselfe
.
22.
These
words
spake
his
parents
,
because
they
feared
the
Jewes
:
for
the
Jewes
had
agreed
already
,
that
if
any
man
did
confesse
that
he
was
Christ
,
he
should
be
put
out
of
the
Synagogue
.
23.
Therefore
said
his
parents
,
He
is
of
age
,
aske
him
,
In
these
verses
,
we
have
;
first
,
his
parents
answer
;
wherein
they
expressely
avow
that
he
was
their
Sonne
,
and
that
he
was
borne
blinde
,
verse
20.
but
for
the
way
of
his
cure
,
they
wave
it
and
remit
the
narration
of
it
to
himselfe
,
as
being
of
age
sufficient
to
give
an
account
of
it
,
verse
21.
2.
We
have
a
reason
why
they
decline
to
answer
this
question
,
which
was
the
fear
of
excommunication
,
a
decree
being
past
among
the
Rulers
,
that
who
so
confesseth
Christ
should
be
excommunicate
,
verse
22
,
23.
From
verse
20
,
21.
Learn
,
1.
Natural
affections
may
go
very
far
in
natural
duties
;
and
particularly
,
natural
affection
doth
oblige
,
and
will
lead
parents
not
to
deny
their
own
children
,
in
their
greatest
miseries
or
dangers
,
or
for
any
fear
:
for
albeit
their
sonne
had
been
blinde
,
and
is
now
in
danger
,
and
albeit
they
knew
not
but
the
Pharisees
might
be
offended
at
this
,
yet
they
freely
answer
,
we
know
that
this
is
our
sonne
,
and
that
he
was
borne
blinde
.
2
Natural
affection
and
resolution
,
how
great
so
ever
it
be
,
will
not
carry
men
to
confesse
Christ
and
his
truth
,
when
there
is
any
danger
in
it
;
for
,
how
stoutly
so
ever
they
own
their
sonne
,
yet
for
what
concerned
Christ
,
they
shift
it
,
By
what
means
he
now
seeth
we
know
not
,
or
who
hath
opened
his
eyes
we
know
not
.
Wherein
,
whatever
may
be
said
in
their
behalfe
,
from
what
followeth
,
that
they
desire
not
the
glory
of
the
miracle
to
be
obscured
,
but
remit
them
to
the
fittest
witnesse
of
it
;
Yet
they
sinne
hainously
,
by
denying
their
knowledge
,
and
by
their
ingratitude
,
in
not
avowing
Christ
who
had
conferred
so
notable
a
benefit
upon
them
,
in
the
person
of
their
sonne
.
3.
Albeit
men
may
hazard
much
for
their
friends
in
their
private
quarrels
;
Yet
such
as
are
not
stout
for
Christ
,
will
decline
suffering
in
their
own
person
,
though
they
should
hazard
their
dearest
friends
;
and
will
let
them
suffer
their
alone
,
and
it
is
well
they
prove
not
their
greatest
enemies
;
for
,
they
by
shifting
trouble
,
do
expose
their
sonne
to
it
,
he
is
of
age
,
aske
him
,
he
shall
speak
for
himselfe
,
as
being
from
under
their
charge
,
and
able
to
give
an
account
of
his
own
wayes
.
And
albeit
it
had
not
been
lawful
for
them
to
obtrude
themselves
on
suffering
;
yet
when
they
are
called
to
give
a
confession
,
it
was
their
fault
to
desert
not
only
the
truth
,
but
their
son
also
.
From
verse
22
,
23.
Learn
,
1.
Excommunication
from
the
societie
of
the
people
of
God
is
an
ancient
and
lawful
ordinance
in
the
house
of
God
,
however
is
be
abused
by
men
;
for
,
it
was
an
Ordinance
,
even
in
the
Church
of
the
Jewes
,
to
put
men
out
of
the
Synagogue
.
See
Ezra
10.8
.
2.
The
best
and
most
necessary
Ordinances
of
God
may
be
abused
by
wicked
men
,
and
the
authority
of
his
judicatories
,
and
the
edge
of
his
censures
ill
imployed
,
when
Church-Rulers
are
corrupt
;
for
,
so
it
was
here
,
in
their
councill
they
had
agreed
to
employ
their
authority
,
and
the
censures
of
the
Church
,
to
bear
down
Christ
.
This
should
teach
men
,
not
to
reject
everything
,
which
the
corruptions
of
men
do
abuse
.
3.
Albeit
the
child
of
God
may
,
for
some
miscarriages
,
fall
under
the
censure
of
excommunication
;
Yet
it
is
an
evidence
of
a
corrupt
time
,
when
the
edge
of
that
censure
is
turned
against
the
children
of
the
house
,
merely
because
of
their
adhering
to
Christ
:
for
,
so
was
it
here
,
they
had
agreed
already
,
that
if
any
man
did
confesse
that
he
was
Christ
,
he
should
be
put
out
of
the
Synagogue
.
It
is
said
,
they
had
agreed
,
albeit
there
was
not
only
a
Nicodemus
and
Joseph
of
Arimathea
among
them
,
but
some
others
who
thought
more
favourably
of
Christ
,
as
would
appear
from
,
verse
16.
and
Chap.
12.
42.
And
that
because
the
corrupt
part
did
agree
;
or
,
these
who
were
more
honest
being
absent
,
others
would
not
stand
out
against
the
common
determination
,
however
they
had
argued
the
cause
;
Or
,
fear
did
make
them
agree
that
he
should
not
be
acknowledged
for
the
Messiah
,
however
they
had
accounted
him
a
good
man
.
4.
Excommunication
is
a
censure
not
a
little
terrible
,
when
it
is
inflicted
upon
just
grounds
;
for
,
whatever
weaknesse
was
in
their
fear
,
(
of
which
afterward
)
yet
it
is
an
evidence
that
the
members
of
the
Jewish
Church
did
generally
fear
to
undergo
this
censure
.
5.
Men
,
through
long
custome
and
formality
,
may
be
brought
to
stand
in
aw
of
Church
censures
,
who
yet
give
no
evidence
,
that
they
stand
in
aw
to
sinne
against
God
,
but
rather
of
the
contrary
;
for
,
however
it
be
good
in
it selfe
to
be
affraid
of
Excommunication
;
Yet
(
besides
that
this
was
an
unjust
decree
)
their
shifting
to
confesse
the
truth
,
shews
how
they
durst
hazard
on
sinne
,
and
yet
they
fear
excommunication
.
It
may
be
,
indeed
,
that
some
outward
inconveniences
followed
upon
this
censure
,
which
made
them
so
carefully
avoid
it
,
as
is
true
in
the
case
of
Rulers
,
Joh.
12.42
,
43.
But
as
that
is
not
the
right
cause
wherefore
Church-censures
should
be
dreadful
;
so
though
there
were
no
such
thing
,
yet
there
are
many
who
would
not
willingly
be
secluded
from
the
priviledges
of
Church
members
,
nor
from
the
Ordinances
,
who
yet
never
long
after
God
in
them
,
nor
do
lay
to
heart
that
they
may
be
judicially
bound
in
heaven
,
though
they
be
not
bound
on
earth
.
6
,
Albeit
just
Excommunication
be
a
sad
sentence
;
yea
,
albeit
when
it
is
unjustly
inflicted
by
a
true
visible
Church
,
it
be
so
grievous
,
as
men
should
not
willingly
desire
it
,
and
should
be
affected
with
it
;
Yet
it
is
but
a
slavish
and
sinful
fear
,
when
men
are
hindered
to
confesse
truth
,
because
men
will
excommunicate
them
;
for
,
herein
did
the
mans
parents
fail
,
in
that
for
fear
of
this
sentence
,
they
declined
their
dutie
:
And
as
carnal
courage
is
but
faint
hearted
in
Christs
matters
,
however
it
may
be
invincible
in
other
difficulties
,
So
slavish
fear
of
this
and
the
like
inconveniences
,
is
base
,
and
will
prove
an
enemy
to
suffering
,
unlesse
it
be
well
ballanced
with
saith
,
Psal.
56.3
.
7.
They
had
decreed
only
,
that
if
any
man
did
confesse
that
he
was
Christ
,
he
should
be
put
out
of
the
Synagogue
,
and
yet
this
makes
them
affraid
so
much
as
to
confesse
that
Christ
had
cured
their
sonne
.
The
reason
may
be
conceived
,
that
the
Rulers
were
so
malicious
,
that
a
favourable
word
spoken
of
Christ
,
was
as
much
as
if
they
had
confessed
him
to
be
the
Messiah
:
As
indeed
,
In
persecutors
account
,
it
is
sufficient
to
render
men
as
bad
as
may
be
,
if
they
be
any
thing
more
charitable
,
or
not
so
malicious
as
themselves
.
Yet
seeing
they
do
not
inflict
this
censure
on
these
among
themselves
who
pleaded
for
him
,
at
least
as
not
a
sinner
,
verse
16.
Nor
do
they
excommunicate
the
man
for
all
his
free
confession
,
till
(
as
they
conceive
)
he
carry
himselfe
unreverently
toward
them
.
Therefore
it
may
be
conceived
rather
that
their
fear
was
so
slavish
,
as
they
durst
not
so
much
as
confesse
that
truth
,
which
they
might
confesse
without
hazard
;
And
so
it
teacheth
,
That
slavish
fear
is
a
very
brutish
passion
,
and
will
not
only
be
moved
at
real
hazards
,
but
will
multiply
many
imagined
dangers
.
And
when
men
are
possessed
and
led
by
it
,
they
will
not
only
do
all
that
persecutors
by
their
decrees
require
,
but
it
will
drive
them
even
from
duties
which
they
might
follow
without
hazard
.
Verse
24.
Then
againe
called
they
the
man
that
was
blinde
,
and
said
unto
him
,
Give
God
the
praise
,
we
know
that
this
man
is
a
sinner
.
Followeth
the
fourth
particular
in
their
proceedings
,
to
verse
35.
which
is
their
conferring
of
new
with
the
man
himselfe
,
wherein
he
endures
several
assaults
from
them
,
and
doth
answer
them
so
,
as
at
last
they
excommunicate
him
.
The
first
assault
is
in
this
verse
;
wherein
,
having
called
him
in
again
,
they
deal
with
him
in
an
insinuating
way
.
And
,
1.
They
exhort
him
to
give
God
praise
;
whereby
I
do
not
understand
so
much
,
that
they
supposing
the
miracle
was
wrought
,
would
exhort
him
to
take
no
notice
of
Christ
in
it
,
whom
they
knew
(
as
it
is
afterward
)
to
be
a
sinner
and
wicked
man
,
but
to
give
God
all
the
glory
of
it
.
But
comparing
this
speech
with
Joshuahs
exhortation
to
Achan
,
Josh.
7.19
.
we
will
finde
this
to
be
their
meaning
,
They
would
have
him
to
glorifie
God
by
a
free
confession
of
the
truth
,
that
either
he
was
never
blinde
,
or
that
Christ
cured
him
not
,
but
he
had
been
dissembling
or
colluding
with
Christ
in
the
matter
.
2.
To
presse
him
to
this
,
they
hold
out
their
own
thoughts
of
Christ
,
that
they
knew
him
to
be
a
sinner
,
and
would
never
beleeve
that
he
could
cure
him
,
say
what
he
listed
.
Whence
learn
,
1.
Whatever
be
the
malicious
designes
of
enemies
,
or
the
weaknesse
of
these
who
are
called
to
make
confession
of
the
truth
;
Yet
the
Lord
can
keep
his
own
glory
from
suffering
prejudice
,
and
enemies
from
getting
advantage
:
for
,
so
did
it
prove
here
.
Albeit
the
Rulers
thought
to
have
gained
much
by
putting
his
parents
to
it
,
and
they
did
indeed
come
short
in
their
duty
;
Yet
the
matter
is
so
ordered
,
as
they
gain
no
ground
against
Christ
,
and
are
put
to
essay
other
means
.
2.
Such
as
receive
most
eminent
favours
at
Christs
hand
,
must
look
to
share
in
trials
beyond
others
;
for
,
albeit
his
parents
get
one
assault
,
as
having
shared
in
the
favour
conferred
on
their
sonne
;
yet
his
share
being
much
more
in
the
mercy
,
his
trials
are
oftner
renewed
,
Then
againe
called
they
the
man
that
was
blinde
.
He
behoved
to
get
a
trial
according
to
the
measure
of
mercy
received
;
and
withall
,
the
Lord
would
breed
him
in
this
first
School
,
till
he
came
to
be
sitted
for
a
new
proofe
of
Christ
,
and
till
the
persecutors
get
a
greater
dash
by
him
;
as
the
issue
made
clear
.
3.
Among
other
trials
from
persecutors
,
this
is
one
,
that
they
will
smoothly
insinuate
with
such
as
confesse
Christ
,
if
so
be
they
may
pervert
them
by
that
means
;
for
,
here
they
lay
aside
all
harshnesse
,
and
speak
him
faire
.
4.
It
is
no
strange
thing
,
to
see
men
pretend
to
aime
at
nothing
but
the
honour
of
God
,
when
yet
they
are
maliciously
opposing
Christ
,
his
glory
and
truth
;
And
this
is
one
of
persecutors
policies
,
whereby
they
labour
to
ensnare
the
simple
:
Therefore
they
pretend
that
,
in
all
this
,
they
aime
at
nothing
but
that
he
would
give
God
the
praise
.
5.
The
confession
of
the
truth
of
any
thing
,
whereof
men
are
guilty
,
is
indeed
an
honouring
of
God
;
when
they
are
called
to
it
;
not
onely
in
so
far
as
it
glorifieth
his
justice
in
what
he
shall
inflict
for
it
,
but
in
so
far
also
as
it
giveth
him
the
glory
of
knowing
what
is
secret
,
and
of
being
a
punisher
of
lying
and
dissimulation
:
Therefore
do
they
urge
him
to
a
confession
in
these
termes
,
give
God
the
praise
.
6.
Such
is
the
perversity
of
Christs
enemies
,
that
they
will
not
onely
load
him
with
unjust
calumnies
,
but
will
obtrude
their
judgment
and
opinion
(
if
they
be
men
in
power
)
upon
others
,
to
pre-judge
them
in
their
free
confession
;
Therefore
,
albeit
they
require
a
free
confession
,
yet
they
pre-limit
him
,
by
obtruding
their
opinion
,
as
infallible
,
upon
him
,
we
know
that
this
man
is
a
sinner
,
that
is
,
albeit
thou
be
deluded
so
far
as
to
think
him
a
Prophet
,
yet
we
,
who
have
both
authority
and
skill
to
judge
,
do
certainly
know
he
is
a
wicked
sinner
.
7.
It
is
the
malicious
cruelty
of
persecutors
,
that
they
impudently
brand
Christ
and
his
followers
with
calumnies
,
and
yet
will
never
give
them
a
fair
hearing
,
nor
make
them
out
upon
them
;
for
,
albeit
Christ
had
put
them
to
it
,
to
convince
him
of
sin
,
chap.
8.
46.
yet
they
would
never
do
that
,
and
yet
they
will
not
give
over
to
traduce
him
,
we
know
that
this
man
is
a
sinner
.
Verse
25.
He
answered
and
said
,
Whether
he
be
a
sinner
or
no
,
I
know
not
:
one
thing
I
know
,
that
wheras
I
was
blinde
,
now
I
see
.
The
man
in
his
answer
,
doth
wave
and
passe
what
they
had
asserted
concerning
Christs
person
,
but
as
to
the
matter
of
fact
,
wherein
they
required
a
confession
,
he
clearly
asserts
that
he
being
blinde
was
made
to
see
by
him
.
As
for
his
answer
concerning
Christs
person
,
it
may
be
conceived
that
it
flowed
from
his
weaknesse
and
dissimulation
,
in
part
,
that
he
should
say
,
whether
he
be
a
sinner
or
no
I
know
not
;
Seeing
he
knew
well
enough
he
was
no
sinner
,
in
their
sense
,
as
appears
from
verse
17.
verse
31
,
33.
So
hard
is
it
to
keep
our
feet
in
continuing
trials
;
And
because
of
this
his
shifting
,
it
may
be
conceived
he
is
put
to
it
,
to
speak
out
his
light
more
clearly
afterward
.
But
if
we
consider
the
manner
of
the
expression
more
narrowly
,
whether
he
be
a
sinner
or
no
I
know
not
,
one
thing
I
know
&c.
it
would
appear
that
he
not
onely
adherers
to
the
confession
of
what
Christ
had
done
,
but
brings
a
most
convincing
argument
to
refute
their
calumny
against
his
person
,
That
let
them
judge
of
him
as
they
would
,
yet
he
would
not
stand
to
debate
it
with
words
,
when
he
could
refute
them
by
Christs
deeds
;
For
he
,
or
any
else
,
could
not
in
reason
judge
him
to
be
a
sinner
,
who
had
done
so
notable
a
miracle
,
and
he
who
had
received
a
benefit
,
could
not
but
think
well
of
him
;
Wence
learn
,
1.
It
is
a
great
injustice
to
calumniate
Christ
and
his
followers
,
when
yet
their
practice
and
works
do
refute
these
calumnies
;
Therefore
doth
he
think
their
charge
against
Christ
to
be
a
sinner
,
not
worth
the
answering
,
when
this
miracle
did
clearly
refute
it
.
2.
Such
as
have
received
kindnesses
from
Christ
,
will
not
have
an
ill
thought
of
him
,
nor
will
the
prejudices
or
opinions
of
any
sway
them
in
that
matter
;
Therefore
doth
he
reject
all
their
thoughts
of
Christ
,
upon
the
consideration
of
what
he
had
done
for
him
.
3.
Such
as
have
participate
of
Christs
goodnesse
,
will
not
conceal
his
glory
,
by
denying
the
same
,
whatever
hazard
there
be
,
or
who●ver
shift
to
confesse
it
;
Therefore
,
albeit
his
parents
had
declined
to
give
a
confession
of
this
truth
,
and
there
was
manifest
hazard
in
confessing
it
;
yet
he
will
not
deny
it
,
one
thing
I
know
,
that
whereas
I
was
blinde
,
now
I
see
.
4.
No
man
can
set
such
a
price
upon
mercies
,
or
on
Christ
the
Author
of
them
,
as
they
who
have
tasted
of
the
bitternesse
of
wanting
of
them
;
Therefore
,
albeit
the
favour
of
eye-sight
be
common
generally
to
men
,
yet
few
are
so
affected
with
it
as
he
,
and
that
because
it
was
given
him
after
he
had
wanted
it
long
,
whereas
I
was
blinde
,
now
I
see
.
Verse
26.
Then
said
they
to
him
again
,
What
did
he
to
thee
?
How
opened
he
thine
eyes
.
27.
He
answered
them
,
I
have
told
you
already
,
and
ye
did
not
beleeve
:
wherefore
would
you
hear
it
again
:
Will
ye
also
be
his
disciples
?
Seeing
he
will
neither
deny
the
miracle
,
not
yet
have
evil
thoughts
of
Christ
,
they
give
him
a
second
assault
,
and
pose
him
concerning
the
manner
and
way
of
his
cure
,
if
so
be
they
might
●ut-weary
him
,
or
make
him
contradict
,
and
so
invalidate
his
own
testimony
,
verse
26.
But
he
being
encouraged
by
the
Spirit
,
and
perceiving
their
d●ift
,
doth
answer
them
roundly
,
chalenging
them
that
he
had
told
them
before
,
to
little
purpose
;
and
,
in
derision
,
enquires
for
what
end
they
were
so
careful
to
hear
it
?
if
they
had
a
minde
to
become
converts
?
which
imports
that
he
knew
they
would
not
give
up
their
names
to
Christ
,
let
him
repeat
it
never
so
often
.
Whence
learn
,
1.
Persecutors
are
importunate
and
incessant
in
their
endeavours
to
pervert
such
as
confesse
Christ
,
and
to
get
advantage
against
them
;
for
,
this
repeated
question
doth
import
,
not
onely
that
this
poor
man
put
them
to
great
puzzles
,
driving
them
to
question
him
so
passionately
;
but
that
they
would
not
give
over
their
endeavours
,
to
make
him
faint
,
or
entrap
him
.
2.
The
obstinate
continuance
of
persecutors
,
in
their
incessant
trying
of
weak
Professors
,
is
a
sifting
exercise
,
which
i●
apt
to
prevaile
with
them
who
might
endure
one
assault
well
enough
;
for
,
they
look
on
this
course
of
holding
him
at
it
,
as
a
mean
to
prevaile
at
last
;
and
that
however
they
prevailed
not
at
first
,
yet
when
he
saw
they
were
not
wearied
,
nor
minded
to
give
it
over
,
he
might
be
broken
.
3.
The
manner
and
way
of
working
any
good
work
,
is
a
special
way
to
try
,
whether
the
doer
of
it
be
approven
or
not
:
Therefore
do
they
so
much
insist
on
that
,
What
did
he
to
thee
?
how
opened
he
thine
eyes
?
If
possible
they
might
gather
some
ground
of
chalenging
Christ
;
as
working
the
miracle
in
an
unlawful
way
.
4.
Albeit
persecutors
be
politick
,
and
confessors
of
truth
oft-times
weak
and
simple
;
Yet
the
Lord
cannot
onely
give
them
courage
,
but
wisdome
also
to
discern
the
drift
of
persecutors
;
for
so
doth
this
man
insinuate
that
he
knew
it
was
for
little
good
they
were
so
inquisitive
.
5.
It
becomes
the
people
of
God
well
,
when
they
perceive
men
dallying
with
truth
,
and
Christs
working
,
to
put
on
an
holy
indignation
and
zeal
;
for
,
so
doth
he
here
with
these
Pharisees
,
who
are
so
inquisitive
to
know
the
way
of
the
miracle
,
when
they
minde
to
make
no
right
use
of
it
.
6.
It
is
the
duty
of
friends
to
truth
,
not
to
foster
up
enemies
,
with
answering
their
needlesse
questions
,
propounded
onely
out
of
malice
;
for
,
saith
he
,
I
have
told
you
already
,
and
ye
did
not
hear
,
or
,
beleeve
,
or
liked
not
of
it
,
wherefore
would
you
hear
it
again
?
Since
it
is
just
the
same
it
was
.
7.
They
who
were
in
esteeme
above
others
,
do
,
by
their
malicious
opposing
of
Christ
,
become
justly
contemptible
to
the
basest
,
and
may
lawfully
be
touched
in
the
sore
,
by
the
avowers
of
truth
;
for
,
here
they
are
so
absurd
,
that
he
who
had
been
a
blinde
beggar
,
doth
taunt
them
to
their
faces
,
and
lets
them
know
how
he
saw
into
their
malicious
disposition
.
8.
Albeit
sinners
be
invited
to
hear
what
God
saith
,
or
what
is
reported
of
his
doings
;
Yet
he
will
not
be
sleighted
by
any
:
And
such
as
,
out
of
malice
,
will
not
give
credit
to
what
they
hear
,
it
is
just
they
be
denied
further
information
,
and
that
pearles
be
not
cast
before
such
swine
:
for
,
so
is
imported
here
,
I
have
told
you
already
and
ye
did
not
hear
:
wherefore
would
ye
hear
it
again
?
9.
The
right
fruit
of
all
we
hear
of
Christ
,
is
,
to
gain
our
consent
to
be
disciples
and
followers
unto
him
;
and
they
who
will
not
yeeld
to
that
,
it
is
just
they
get
no
more
of
his
minde
revealed
unto
them
;
for
,
so
is
imported
in
this
reasoning
,
wherefore
would
ye
hear
it
again
?
will
ye
also
(
among
the
rest
)
be
his
disciples
?
For
,
it
implieth
,
that
since
they
had
no
purpose
to
become
scholars
unto
Christ
,
there
was
no
reason
that
his
glorious
works
should
be
so
much
revealed
to
them
.
Verse
28.
Then
they
reviled
him
,
and
said
,
Thou
art
his
disciple
,
but
we
are
Moses
disciples
.
29.
We
know
that
God
spake
unto
Moses
:
as
for
this
fellow
we
know
not
from
whence
he
is
.
Being
angry
at
this
boldnesse
of
the
man
,
they
give
him
a
third
assault
;
Wherein
1.
They
declare
that
however
he
,
and
such
as
he
,
were
so
silly
as
to
become
disciples
to
him
,
(
which
was
little
matter
)
Yet
they
would
cleave
to
Moses
,
from
whom
Christ
and
his
followers
made
apostacie
,
verse
28.
2.
They
give
a
reason
of
their
resolution
,
which
they
think
may
render
Christ
suspected
to
him
;
They
think
they
may
lean
to
Moses
with
whom
they
knew
God
spake
,
but
as
for
Christ
,
they
knew
not
whence
he
had
his
office
and
authority
,
as
they
alledge
,
ver.
29.
Whence
learn
,
1.
Corrupt
men
cannot
endure
to
have
their
idols
rubbed
upon
,
and
particularly
,
corrupt
Church-men
take
it
ill
,
when
they
are
not
in
such
estimation
as
they
would
:
Therefore
do
they
raile
on
him
,
because
he
did
not
give
them
reverence
enough
.
2.
It
is
persecutors
policy
,
to
cast
disgrace
upon
the
course
they
persecute
,
that
so
they
may
shame
professours
from
it
,
Therefore
do
they
upbraid
him
with
being
Christs
disciple
,
as
a
very
odious
course
,
which
they
would
be
very
loth
to
joyn
in
,
Thou
art
his
disciple
.
3.
Albeit
it
be
the
greatest
honour
of
sinful
men
,
to
be
admitted
disciples
unto
Christ
;
and
their
greatest
ignominy
,
who
are
not
so
;
Yet
times
may
be
so
ill
,
even
in
a
visible
Church
,
that
it
may
be
accounted
the
greatest
of
reproaches
upon
men
,
that
they
give
up
their
name
to
Christ
:
for
,
they
think
it
a
reproach
great
enough
,
when
they
may
say
,
Thou
art
his
disciple
.
4.
The
best
of
men
may
be
mistaken
and
abused
by
their
carnal
successours
;
and
particularly
,
it
is
a
great
wrong
,
when
any
instrument
is
cried
up
to
Christs
prejudice
,
and
when
men
do
pretend
to
the
doctrine
of
the
Scriptures
,
when
they
are
rejecting
Christ
;
for
,
say
they
,
as
a
pretext
,
whereupon
they
do
reject
Christ
,
But
we
are
Moses
disciples
.
Moses
did
set
forth
Christ
,
and
he
pressed
the
Law
to
lead
them
to
Christ
,
and
so
none
could
be
his
disciples
who
were
not
Christs
disciples
also
;
and
yet
they
made
use
of
Moses
,
and
their
adhering
to
his
doctrine
,
to
oppose
and
reject
Christ
.
5.
Such
as
men
do
admit
of
as
teachers
to
their
souls
,
they
would
make
sure
that
they
are
called
of
God
,
and
have
their
doctrine
from
him
;
for
,
this
was
sound
,
though
ill
applied
by
them
,
We
are
Moses
disciples
;
for
,
we
know
that
God
spake
unto
Moses
.
6
,
Such
as
are
led
by
malice
and
prejudice
against
Christ
,
will
not
onely
think
basely
of
his
person
,
but
will
not
see
the
clear
evidences
of
his
authority
and
Commission
;
for
,
albeit
this
point
had
been
often
cleared
before
this
,
yet
say
they
,
as
for
this
fellow
we
know
not
from
whence
he
is
,
or
who
gave
him
Commission
.
Verse
30.
The
man
answered
,
and
said
unto
them
,
Why
,
herein
is
a
marvelous
thing
,
that
ye
know
not
from
whence
he
is
,
and
yet
he
hath
opened
mine
eyes
.
31.
Now
we
know
that
God
heareth
not
sinners
:
but
if
any
man
be
a
worshipper
of
God
,
and
doth
his
will
,
him
he
heareth
.
32.
Since
the
world
began
was
it
not
heard
,
that
any
man
opened
the
eyes
of
one
that
was
born
blinde
.
33.
If
this
man
were
not
of
God
,
he
could
do
nothing
.
In
these
verses
,
the
man
gives
a
solid
answer
to
their
frivolous
cavil
;
He
passes
what
they
had
spoken
against
himself
,
and
doth
not
labour
to
diminish
Moses
due
esteeme
;
but
onely
replies
to
what
they
had
excepted
against
Christ
.
And
1.
He
propounds
his
reply
by
way
of
admiration
,
that
Christ
having
wrought
such
a
miracle
on
him
,
yet
they
should
be
ignorant
of
his
authority
,
verse
30.
2.
He
proceeds
,
by
solid
argument
,
to
evince
that
his
working
this
miracle
proved
he
was
of
God
.
Wherin
1.
He
layeth
down
a
general
proposition
;
that
no
grosse
sinners
,
but
onely
such
as
did
worship
God
and
obey
him
,
would
be
heard
or
obtain
things
at
Gods
hand
,
verse
31.
2.
He
subsumes
in
particular
,
that
Christ
behoved
to
be
heard
of
God
,
having
wrought
so
great
a
miracle
,
and
so
singular
,
that
none
of
the
Prophets
,
nay
,
nor
Moses
,
of
whom
they
boasted
,
did
ever
the
like
verse
32.
3.
From
this
he
concludes
,
that
certainly
Christ
was
not
a
wicked
sinner
,
but
of
God
,
seeing
if
it
were
not
so
,
he
could
not
do
any
thing
of
that
kinde
,
verse
33.
For
clearing
this
argument
,
Consider
,
1.
We
need
not
be
curious
to
evince
the
truth
of
this
assertion
,
That
Christ
his
miracles
proved
his
divine
authority
,
however
Impostors
and
Deceivers
may
also
work
wonders
;
For
,
the
greatnesse
of
his
works
,
and
the
way
of
doing
them
,
were
so
convincing
,
that
even
enemies
themselves
could
not
deny
it
,
when
they
spake
their
real
thoughts
,
verse
16.
John
3.2
.
nor
could
the
greatest
enemies
contradict
it
,
unlesse
they
maliciously
sinned
against
the
Holy
Ghost
,
as
Matth.
12.24
,
31.
2.
while
he
supposeth
that
Christ
prayed
to
God
that
he
might
work
this
miracle
;
we
are
not
to
conceive
that
he
undestood
who
Christ
was
,
or
that
it
was
his
way
to
pray
to
the
Father
in
the
state
of
humiliation
,
John
11.41
,
41.
But
he
onely
looks
on
him
as
meere
man
;
and
therefore
he
doth
so
commend
the
instrument
,
as
he
exalts
the
power
of
God
in
what
he
did
.
3.
While
he
proves
Christ
to
be
heard
,
because
he
wrought
this
miracle
,
the
meaning
is
not
to
prove
that
all
that
are
not
heard
in
an
extraordinary
way
,
are
sinners
;
But
this
holds
onely
good
in
them
who
pretend
to
extraordinary
callings
,
that
they
must
prove
it
by
some
wonders
;
and
doth
also
argue
,
that
none
who
are
so
heard
,
are
sinners
.
4.
Taking
this
Assertion
generally
,
God
heareth
not
sinners
;
it
is
not
to
be
understood
that
even
the
grossest
of
sinners
may
not
come
to
God
to
have
their
sins
pardoned
and
removed
,
and
expect
to
be
accepted
and
heard
through
Christ
;
But
the
meaning
is
,
that
they
cannot
be
heard
in
other
things
,
while
they
purpose
to
continue
in
their
sins
.
5.
It
is
also
to
be
considered
,
that
in
some
respect
God
may
hear
even
grosse
sinners
,
so
far
as
to
give
them
many
temporal
favours
,
to
their
greater
condemnation
in
end
;
as
witnesse
his
answer
to
Ahabs
hypocritical
repentance
,
1
Kings
21.27
,
28
,
29.
Yet
this
that
is
asserted
here
doth
also
hold
good
,
not
onely
because
whatever
God
do
for
wicked
men
,
yet
he
hates
both
their
persons
and
their
prayers
;
or
,
because
whatever
God
do
for
the
wicked
at
some
times
,
yet
the
perpetual
assistance
and
favour
of
God
,
accompanying
Christ
in
all
his
life
and
actions
,
did
prove
that
he
was
none
of
these
.
But
seeing
the
man
(
as
appears
)
knew
not
so
much
of
Christ
,
nor
doth
he
insist
on
any
other
proof
,
but
this
one
miracle
:
Therefore
the
very
nature
of
this
miracle
,
whereof
the
like
was
never
done
by
any
,
did
prove
that
he
was
of
God
.
For
however
many
miracles
were
wrought
by
Prophets
before
him
,
yet
some
sort
of
miracles
were
reserved
to
be
done
by
him
,
to
evidence
that
he
was
the
Messiah
.
The
words
being
thus
cleared
in
reference
to
the
present
scope
,
from
verse
30.
Learn
,
1.
Most
learned
men
will
grow
blinde
and
absurd
,
when
they
oppose
themselves
against
Christ
and
his
truth
;
for
so
doth
this
man
finde
these
Pharisees
to
be
.
2.
Christ
may
give
his
weakest
friends
so
much
sound
knowledge
of
him
,
as
will
make
them
wonder
at
the
blindnesse
and
absurdity
of
persecutors
;
for
,
saith
he
,
herein
is
a
marvelous
thing
that
ye
know
not
whence
he
is
,
and
yet
he
hath
opened
mine
eyes
.
3.
Such
as
are
truly
affected
with
Christs
dealing
,
will
wonder
,
and
be
ill
pleased
,
that
every
one
will
not
see
as
much
in
it
as
they
do
;
for
,
he
wonders
,
and
takes
it
ill
,
that
they
are
not
so
affected
with
the
miracle
,
and
with
Christ
the
author
of
it
,
as
he
was
.
From
verse
31.
Learn
,
1.
Christs
weak
followers
will
not
want
a
mouth
,
and
wisdome
,
and
courage
,
to
plead
his
cause
,
and
confound
their
adversaries
,
in
a
day
of
trial
;
for
,
this
poor
beggar
is
enabled
,
solidly
to
reason
against
the
Rulers
,
to
their
confusion
.
2.
The
generality
of
the
visible
Church
want
not
common
and
received
principles
,
which
being
well
emproven
,
might
refute
them
in
their
many
particular
miscarriages
;
Therefore
doth
he
bring
in
a
received
principle
,
to
refute
them
in
this
particular
,
we
know
that
God
heareth
not
sinners
,
&c.
and
therefore
Christ
cannot
be
a
sinner
.
3.
Such
as
would
be
approven
of
God
,
ought
to
be
devoted
unto
him
,
to
worship
and
call
on
him
,
and
employ
him
in
all
things
;
that
so
they
may
come
speed
in
particular
exigents
;
for
,
here
it
is
required
that
a
man
be
a
worshipper
of
God
,
and
this
makes
way
for
his
being
heard
in
particular
cases
,
such
as
this
in
debate
was
.
4.
It
is
not
enough
to
prove
men
religious
,
or
approven
of
God
,
that
they
keep
up
a
forme
of
worshipping
God
,
unlesse
they
walke
tenderly
in
obedience
to
Gods
will
,
that
so
they
may
come
speed
in
prayer
;
and
do
●mprove
grace
as
it
is
received
,
to
enable
them
yet
to
more
obedience
:
for
,
to
be
a
worshipper
of
God
,
and
do
his
will
,
must
go
together
.
5.
Albeit
no
meere
man
be
free
of
sin
in
this
life
;
Yet
such
as
sincerely
worship
God
,
and
make
conscience
of
obedience
,
do
give
evidence
that
they
have
fled
to
Christ
for
justification
,
and
have
attained
to
some
victory
over
sin
:
and
so
are
not
sinners
,
or
living
in
a
state
of
sinne
,
in
Christs
account
;
for
,
here
,
to
be
a
sinner
,
and
to
worship
God
and
do
his
will
,
are
opposed
each
to
other
.
6.
They
only
who
thus
worship
God
,
and
are
not
sinners
,
will
finde
accesse
to
God
in
their
prayers
,
and
get
answers
to
what
they
ask
according
to
his
will
;
for
,
God
heareth
not
sinners
,
but
if
any
man
be
a
worshipper
of
God
,
and
doth
his
will
,
him
he
heareth
,
that
is
,
they
who
have
extraordinary
callings
,
will
come
speed
in
extraordinary
things
,
and
others
will
come
speed
in
their
lawful
desires
,
according
to
the
tenour
of
Gods
promises
to
hear
his
peoples
prayers
.
It
is
one
special
mean
to
clear
men
in
the
matter
of
their
personal
approbation
and
acceptance
with
God
,
when
they
employ
God
much
in
prayer
,
and
so
come
to
finde
acceptance
and
audience
from
him
:
for
,
by
Gods
hearing
a
man
,
he
cometh
to
gather
that
he
is
not
a
sinner
,
but
a
worshipper
of
God
,
and
doer
of
his
will
.
From
verse
32
,
33.
Learn
,
1.
Christ
had
many
publike
evidences
,
to
witnesse
for
him
,
that
he
was
accepted
and
heard
of
God
,
in
the
discharge
of
his
office
;
for
,
so
doth
he
subsume
,
that
Christ
by
this
miracle
had
proven
it
.
2.
Christ
is
omnipotent
to
do
that
which
never
hath
been
done
before
;
And
when
any
come
to
him
with
a
distresse
that
never
any
had
experience
of
the
like
,
he
can
help
them
for
all
that
,
and
make
his
dealing
to
them
an
experience
to
others
,
inviting
them
to
emply
him
thereafter
;
for
,
since
the
world
began
was
it
not
heard
that
any
man
opened
the
eyes
of
one
that
was
borne
blind
.
I
need
not
debate
whether
ever
such
a
cure
as
that
was
wrought
before
,
(
whereof
yet
we
read
not
in
Scripture
)
nor
whether
other
miracles
,
formerly
wrought
,
may
be
paralleld
with
it
.
For
(
beside
that
Christ
wrought
it
by
his
own
proper
power
,
not
as
the
Prophets
wrought
miracles
,
though
the
man
knew
not
this
)
it
was
certainly
a
singular
and
great
miracle
;
and
whatever
may
be
supposed
of
the
mans
mistake
;
yet
the
general
truth
holds
good
.
And
the
man
,
in
commending
it
thus
,
doth
evidence
that
he
looks
on
Gods
mercy
in
granting
it
to
him
,
as
singular
,
which
is
far
from
their
practice
,
who
undervalue
the
favours
conferred
upon
themselves
,
in
comparison
of
what
is
done
to
others
.
3.
Whatever
wonders
Satan
and
his
instruments
may
be
permitted
to
work
,
to
draw
men
from
the
truth
;
Yet
Christs
miracles
were
such
,
as
did
clearly
evidence
he
could
never
have
wrought
them
,
unlesse
he
had
been
approven
and
sent
of
God
,
for
,
if
this
man
were
not
of
God
,
he
could
do
nothing
,
to
wit
,
such
as
this
work
is
.
Verse
34.
They
answered
,
and
said
unto
him
.
Thou
wast
altogether
borne
in
sinnes
,
and
doest
thou
teach
us
?
And
they
cast
him
out
.
Followeth
the
conclusion
of
this
contest
,
and
the
issue
of
all
these
assaults
;
wherein
,
being
highly
incensed
,
they
upbraid
him
for
his
presumption
,
that
being
such
a
base
and
vile
man
,
he
would
presume
to
teach
them
;
and
not
being
content
with
this
,
they
excommunicate
him
.
Whence
learn
,
1.
The
putting
of
persecutors
to
silence
by
reason
,
will
not
gain
upon
them
,
but
rather
drive
them
upon
violent
rage
,
as
here
we
are
taught
.
2.
It
savours
of
pharisaicall
pride
,
for
men
to
account
only
themselves
holy
,
and
to
look
on
others
is
vile
;
for
,
so
do
they
compare
this
man
with
themselves
.
3.
It
is
the
woful
mistake
of
men
,
that
they
do
not
take
notice
of
sinne
,
unlesse
they
may
grope
it
in
some
sad
afflictions
;
for
,
upon
this
ground
it
is
that
they
say
,
Thou
wast
altogether
borne
in
sinnes
,
as
bearing
the
print
of
it
,
in
being
borne
blinde
.
Albeit
all
have
Original
sinne
,
yet
,
it
seemes
,
they
laid
it
little
to
heart
,
but
where
such
fruits
of
it
did
appear
.
4.
Mens
pride
,
and
conceit
of
their
calling
and
gifts
,
makes
them
look
rather
to
the
Messenger
that
reproves
them
,
then
to
God
,
and
makes
them
despise
to
learn
any
thing
from
these
who
are
baser
then
themselves
;
Therefore
,
say
they
,
doest
thou
teach
us
?
5.
It
is
also
mens
pride
,
that
when
sound
doctrine
galls
them
,
it
makes
them
break
out
upon
the
instruments
that
hold
it
out
;
as
here
was
their
practice
.
6.
It
is
also
but
an
irrelevant
objection
,
flowing
from
mens
pride
,
when
the
weaknesse
or
sinfulnesse
of
a
Messenger
from
God
makes
them
reject
the
message
;
as
here
they
will
not
be
taught
by
him
who
was
altogether
borne
in
sinnes
.
7.
It
is
one
part
of
suffering
for
Christ
,
which
his
followers
are
to
resolve
upon
,
to
be
unjustly
excommunicate
,
in
which
case
,
the
sentence
is
null
before
God
;
for
,
they
cast
him
out
,
but
little
to
his
prejudice
,
as
will
be
seen
in
what
followeth
.
Ver.
35.
Jesus
heard
that
they
had
cast
him
out
;
and
when
he
had
found
him
,
he
said
unto
him
,
Doest
thou
beleeve
on
the
Sonne
of
God
?
36.
He
answered
and
said
,
Who
is
he
,
Lord
,
that
I
might
beleeve
on
him
?
37.
And
Jesus
said
vnto
him
,
Thou
hast
both
seen
him
,
and
it
is
he
that
talketh
with
thee
.
38.
And
he
said
,
Lord
,
I
believe
:
and
he
worshipped
him
.
In
the
last
part
of
the
Chapter
,
we
have
Christ
comforting
the
man
after
his
excommunication
,
by
two
grounds
of
comfort
,
the
last
whereof
he
maintains
against
the
exceptions
of
some
of
the
Pharisees
.
The
first
ground
of
comfort
(
in
these
verses
)
is
,
by
leading
him
to
knowledge
of
,
and
faith
in
himselfe
the
Sonne
of
God
.
Wherein
is
recorded
.
1.
That
Christ
hearing
of
his
hard
condition
,
doth
finde
him
out
,
and
propound
an
overture
to
encourage
him
against
that
sentence
;
which
is
,
to
beleeve
,
ver.
35.
2.
The
man
professing
a
willingnesse
to
beleeve
,
but
desiring
to
be
informed
,
who
was
the
Sonne
of
God
,
ver.
36.
is
resolved
and
cleared
by
Christ
,
verse
37.
3.
The
man
being
thus
cleared
,
doth
professe
his
embracing
of
him
by
faith
,
and
in
testimony
thereof
,
doth
worship
him
,
ver.
38.
From
verse
35.
Learn
,
1.
Men
by
the
persecution
of
enemies
may
be
driven
to
their
thrift
,
to
need
and
get
more
proofes
of
Christ
;
for
,
had
they
let
this
man
alone
,
possibly
this
great
mercy
might
have
worne
out
of
his
minde
;
but
by
their
tossing
and
excommunicating
of
him
,
they
put
him
to
it
,
to
need
comfort
,
and
so
way
is
made
for
his
receiving
of
it
.
2.
There
are
none
of
these
who
are
dear
to
Christ
,
and
have
tasted
of
his
mercy
,
but
he
hath
an
eye
upon
them
,
and
doth
know
and
take
notice
what
lots
they
meet
with
in
the
world
;
for
,
this
is
not
hid
from
him
,
Jesus
heard
that
they
had
cast
him
out
.
3.
When
Christs
people
are
crushed
with
troubles
and
ill
usage
,
then
it
is
his
fit
time
to
fall
in
and
give
them
a
tender
visit
;
when
they
are
deserted
by
all
,
they
are
left
on
him
;
for
,
at
this
time
he
seeks
and
findes
him
.
He
takes
advantage
to
do
him
good
in
this
strait
,
as
he
had
done
formerly
.
4.
Christ
will
be
at
pains
,
to
seek
and
finde
his
own
in
trouble
,
when
they
little
know
where
to
finde
him
;
for
,
whereas
the
man
knew
him
not
,
nor
where
to
finde
him
,
yet
he
found
him
.
5.
Christ
will
draw
near
to
them
who
are
rejected
of
the
world
for
his
names
sake
;
and
such
as
are
unjustly
excommunicate
,
will
be
brought
the
nearer
to
Christ
;
for
,
he
found
him
whom
they
had
cast
out
.
6.
Men
may
be
put
to
tryal
with
a
lesser
measure
of
knowledge
,
and
a
further
measure
be
reserved
for
their
encouragement
when
they
are
under
it
;
for
,
he
had
endured
a
sharp
trial
in
Christs
defence
,
before
he
knew
him
well
,
and
now
he
is
led
up
to
know
him
to
be
the
Sonne
of
God
,
for
his
encouragement
.
7.
The
main
matter
where
upon
Christ
trieth
his
own
,
and
their
great
encouragement
against
suffering
,
is
,
faith
in
Christ
,
whereby
communion
with
him
is
entertained
;
for
,
he
propounds
this
as
his
only
cordial
,
and
the
mean
to
reap
benefit
by
him
,
and
tries
him
about
it
,
dost
thou
beleeve
?
8.
Albeit
faith
must
take
up
Christ
,
in
both
his
natures
,
and
all
his
offices
;
Yet
it
never
findes
sure
footing
,
till
it
go
through
the
vaile
of
his
humanity
,
and
finde
him
to
be
true
God
,
and
rest
on
him
as
such
;
Therefore
saith
he
,
doest
thou
beleeve
on
the
Sonne
of
God
?
From
verse
36.
Learn
,
1.
Christ
may
be
present
with
his
own
,
and
speaking
to
them
,
and
yet
they
not
know
him
,
till
he
reveal
himselfe
;
for
,
saith
he
,
when
the
Sonne
of
God
is
speaking
to
him
;
Who
is
he
,
Lord
?
2.
Weak
and
ignorant
professours
may
yet
have
somewhat
to
witnesse
their
honesty
;
And
namely
,
their
sense
and
acknowledgement
of
their
ignorance
;
Some
sparks
of
love
to
Christ
,
though
they
know
him
not
well
,
and
a
strong
desire
to
beleeve
,
and
a
desire
after
the
knowledge
of
Christ
that
they
may
beleeve
;
which
,
in
effect
,
is
an
evidence
of
begun
faith
desiring
growth
.
All
these
appear
in
this
question
,
proving
the
mans
honesty
,
Who
is
he
,
Lord
,
that
I
might
beleeve
on
him
?
3.
Whatever
good
desires
there
may
be
in
the
heart
of
one
who
is
very
ignorant
;
Yet
true
faith
is
not
content
to
go
on
implicit
grounds
;
but
seeks
for
clear
knowledge
of
the
ground
it
goeth
upon
;
nor
can
there
be
solide
faith
without
sound
knowledge
of
that
which
we
beleeve
:
Therefore
he
doth
not
please
himselfe
with
these
beginnings
,
but
desires
to
have
his
doubts
cleared
,
that
he
may
beleeve
indeed
;
Who
is
he
,
Lord
,
that
I
might
beleeve
on
him
?
4.
The
right
end
at
which
we
should
aime
,
in
our
desires
after
the
knowledge
of
Christ
and
heavenly
things
,
is
,
not
barely
to
know
and
contemplate
them
,
but
that
we
may
close
with
,
and
embrace
them
by
faith
,
for
,
this
man
desires
knowledge
for
that
end
,
who
is
he
,
that
I
might
beleeve
on
him
?
From
verse
37.
Learn
,
1.
Unto
such
as
really
misse
Christ
,
and
de●re
after
him
,
he
is
not
so
far
off
as
they
may
conceive
,
but
really
present
;
for
,
when
he
propounded
the
question
,
little
thinking
where
he
might
be
,
he
gets
a
speedy
account
,
that
he
whom
he
desires
to
know
,
is
present
with
him
.
2.
When
Christ
hath
manifested
himselfe
to
any
of
his
people
,
it
is
his
new
gift
to
make
them
discerne
it
;
for
,
saith
he
,
thou
hast
seen
him
,
to
wit
,
now
with
bodily
eyes
,
and
before
this
thou
hast
seen
his
glory
in
the
miracle
,
and
yet
he
must
be
helped
to
discerne
this
.
See
1
Cor.
2.12
.
3.
As
Christ
doth
insinuate
himselfe
into
the
hearts
and
mindes
of
his
people
,
by
singular
benefits
which
he
conferreth
on
them
;
(
as
here
he
makes
himselfe
known
to
this
man
,
by
his
admitting
him
to
see
and
hear
him
:
)
so
it
is
his
will
,
that
they
carefully
remember
the
favours
he
hath
conferred
on
them
▪
Therefore
doth
he
say
,
Thou
hast
seen
him
,
or
,
art
seeing
him
,
that
he
may
keep
him
mindefull
of
the
mercy
he
had
received
,
in
recovering
his
sight
.
4.
As
it
is
of
Christs
great
condescendence
,
that
he
stoops
to
speak
to
vile
sinners
;
So
the
sure
way
of
taking
him
up
,
even
albeit
he
were
bodily
present
,
is
by
his
Word
;
Therefore
,
saith
he
,
thou
hast
seen
him
,
and
not
only
so
,
but
it
is
he
that
talketh
with
thee
;
whereby
he
not
only
commends
his
own
love
that
did
speak
to
him
,
but
leads
him
not
to
look
to
his
person
only
,
but
especially
to
his
speech
and
doctrine
.
5.
The
longer
Christ
keeps
intercourse
with
a
sinner
,
his
manifestations
of
himselfe
will
be
still
the
clearer
and
sweeter
;
for
,
after
he
had
made
himselfe
so
known
to
this
man
,
as
he
knew
him
to
be
a
good
man
and
a
Prophet
,
now
he
reveals
himselfe
to
be
the
Sonne
of
God
,
for
his
further
comfort
.
From
verse
38.
Learn
,
1.
Whatever
may
be
the
power
of
unbeliefe
,
when
yet
men
have
much
notional
knowledge
of
Christ
;
Yet
when
Christ
reveals
himselfe
to
soules
,
it
is
accompanyed
with
such
power
and
life
,
that
they
are
drawn
to
beleeve
,
and
to
confesse
him
,
as
they
have
a
calling
;
Therefore
,
upon
this
short
information
from
Christ
,
he
said
,
Lord
,
I
believe
.
2.
When
one
closeth
with
Christ
by
faith
,
it
may
and
will
put
an
end
to
all
his
perplexities
and
fears
;
for
,
this
cures
him
of
all
his
distempers
in
his
trials
,
Lord
,
I
beleeve
.
3.
True
knowledge
of
the
Sonne
of
God
,
and
true
faith
in
him
,
will
beget
much
subjection
,
adoration
,
and
reverence
,
and
will
draw
the
heart
to
do
homage
to
Christ
;
Therefore
is
it
subjoyned
,
and
he
worshipped
him
,
to
wit
,
as
God
manifested
in
the
flesh
.
Ver.
39.
And
Jesus
said
,
For
judgement
I
am
come
into
this
world
,
that
they
which
see
not
,
might
see
,
and
that
they
which
see
might
be
made
blinde
.
The
second
ground
of
comfort
(
which
,
it
seems
,
Christ
spake
in
the
audience
of
all
that
were
present
)
relates
,
chiefly
,
to
the
sentence
of
excommunication
unjustly
pronounced
against
this
man
:
Wherein
by
judgement
,
we
are
to
understand
,
his
authority
to
administrate
the
affairs
of
his
own
Church
and
people
,
as
King
and
head
thereof
,
leaving
the
judgement
of
compleat
recompence
till
the
great
day
.
And
the
effects
of
the
administration
of
this
authority
are
expressed
in
tearms
borrowed
from
the
late
miracle
,
in
opening
the
eyes
of
the
blind
man
,
Such
whereof
as
are
comfortable
,
are
the
proper
effects
of
his
Ministry
,
and
these
that
are
sad
,
are
but
the
accidental
effects
thereof
,
flowing
from
mens
own
corruption
.
So
the
meaning
is
;
That
he
was
come
into
the
world
to
be
the
administrator
and
Ruler
of
his
own
Church
,
and
the
discerner
of
true
members
from
the
false
,
which
(
though
he
had
not
yet
taken
the
external
.
Ecclesiastical
keyes
of
the
hands
of
the
Rulers
of
the
Jewish
Church
,
yet
)
he
did
exerce
in
a
spiritual
way
upon
the
spirits
of
men
;
by
opening
their
eyes
,
who
being
ignorant
,
are
humbled
under
the
sense
thereof
;
and
by
discovering
their
blindnesse
,
and
giving
them
up
judicially
to
be
more
blinded
,
who
are
puffed
up
with
a
conceit
of
themselves
.
And
by
this
Christ
would
shew
,
that
the
man
had
no
cause
to
be
troubled
at
their
Excommunication
,
since
it
was
not
ratified
in
heaven
;
but
on
the
contrary
,
his
eyes
had
been
opened
to
know
more
of
Christ
since
his
excommunication
:
Nor
had
the
Rulers
cause
to
glory
in
their
power
and
authority
,
since
they
were
lying
under
so
sad
a
sentence
themselves
,
in
their
spiritual
condition
.
Doctrine
1.
Christ
is
supreme
head
and
Governour
of
his
Church
,
and
doth
administrate
it
justly
,
to
the
comfort
of
all
these
who
are
oppressed
by
unjust
censures
,
and
to
the
terrour
of
these
who
do
so
oppresse
them
:
Therefore
,
saith
he
,
for
judgement
am
I
come
,
to
manage
the
government
of
my
Church
justly
,
that
these
who
are
wronged
,
and
bound
on
earth
when
they
are
not
bound
in
heaven
,
may
appeal
to
me
,
and
that
these
who
wrong
them
,
may
expect
a
just
recompence
.
2.
That
which
befel
and
followed
upon
the
Gospel
in
Judea
,
in
the
dayes
of
Christs
ministry
,
is
the
same
which
may
be
expected
in
all
places
of
the
world
where
it
cometh
;
for
,
albeit
it
was
a
particular
case
to
which
Christ
spake
in
the
first
place
,
yet
,
saith
he
,
for
judgement
I
am
come
into
this
world
.
3.
Mens
natural
blindnesse
and
brutishnesse
in
the
matters
of
God
,
through
a
vaile
lying
upon
their
hearts
,
is
a
great
and
chiefe
part
of
their
spiritual
misery
;
Therefore
doth
he
instance
his
administration
,
in
the
matter
of
making
men
see
,
or
be
blinde
;
not
only
that
he
may
allude
to
the
late
miracle
,
but
that
under
that
,
he
may
print
out
the
great
misery
of
spiritual
blindnesse
,
and
the
mercy
of
illumination
.
4.
Men
that
are
indeed
ignorant
in
respect
of
others
,
and
who
are
contemned
by
others
as
ignorant
,
do
yet
lie
very
near
Christs
help
,
if
they
be
sensible
of
their
want
,
and
come
to
him
with
it
;
for
,
he
hath
a
promise
for
them
,
which
see
not
,
that
is
,
such
as
this
blinde
man
,
who
was
really
ignorant
,
and
despised
by
the
Pharisees
as
such
,
and
yet
sensible
of
it
,
and
desiring
to
have
it
amended
,
as
verse
37.
5.
Christ
hath
a
remedy
for
all
the
greevances
of
sinners
;
And
particularly
,
he
can
open
the
eyes
of
the
blind
,
and
make
them
know
him
,
and
these
things
which
tend
to
their
salvation
;
for
,
for
judgement
am
I
come
,
that
they
which
see
not
,
might
see
.
6.
It
is
a
great
plague
on
many
,
that
they
are
swelled
with
a
conceit
of
their
own
abilities
,
and
so
they
are
blasted
to
them
,
and
do
obstruct
their
own
profiting
by
the
Gospel
;
for
,
there
are
,
who
see
,
that
is
,
who
have
a
conceit
they
see
,
or
having
some
common
abilities
,
do
rest
upon
them
.
7.
As
the
Gospel
will
discover
much
to
be
but
real
darknesse
,
which
before
seemed
otherwise
;
So
they
who
conceit
of
their
own
light
,
will
,
in
Gods
judgement
,
be
given
up
to
reject
the
light
of
the
Gospel
,
and
so
grow
more
and
more
blinde
:
In
both
these
re●pects
it
is
true
,
They
which
see
are
made
blinde
,
their
light
is
discovered
to
be
but
real
blindnesse
,
and
they
are
given
up
to
blinde
themselves
more
,
by
opposing
the
light
.
Ver.
40.
And
some
of
the
Pharisees
which
were
with
him
,
heard
these
words
,
and
said
unto
him
,
are
we
blinde
also
?
41.
Jesus
said
unto
them
,
If
ye
were
blinde
,
ye
should
have
no
sinne
:
but
now
ye
say
,
We
see
:
therefore
your
sinne
remaineth
.
Christ
maintains
this
doctrine
against
the
exceptions
of
some
of
the
Pharisees
,
who
following
still
upon
him
,
and
understanding
him
to
speak
of
spiritual
blindnesse
,
do
carp
that
he
should
insinuate
they
were
blind
,
verse
40.
To
which
Christ
answers
,
that
if
they
were
sensible
of
their
ignorance
,
their
case
were
more
tollerable
,
and
lay
nearer
help
;
but
their
conceit
that
it
was
otherwise
,
rendered
it
incurable
.
Whence
learn
,
1.
Christ
and
his
followers
will
never
want
observers
,
who
lye
in
wait
,
to
take
advantage
against
them
and
their
doctrine
;
for
,
albeit
he
had
left
the
Pharisees
Chap.
8.
59.
and
the
man
was
cast
out
by
them
while
they
are
sitting
in
Council
,
verse
34.
yet
some
of
the
Pharisees
,
which
were
with
him
,
heard
these
words
,
2.
Men
may
have
abilities
and
judgement
to
understand
Christs
doctrine
,
and
to
apply
it
pertinently
;
who
yet
want
grace
to
make
right
use
of
it
;
for
,
that
they
do
understand
his
speech
to
be
spoken
concerning
spiritual
blindnesse
,
and
do
apply
it
to
themselves
,
is
in
it selfe
right
and
imitable
;
and
yet
it
produceth
but
bad
effects
in
them
.
3.
It
is
an
evidence
of
mens
blind
conceit
of
themselves
,
when
they
will
not
beleeve
their
misery
,
when
Christ
tells
them
of
it
,
nor
can
they
endure
to
hear
tell
of
it
,
or
to
take
with
misery
,
what
ever
advantage
Christ
hold
out
to
them
who
do
so
;
for
,
say
they
in
a
rage
are
we
blinde
also
?
even
we
who
are
Teachers
,
as
well
as
others
?
4.
However
conceited
men
please
themselves
in
their
own
dreams
;
Yet
it
were
their
great
advantage
to
take
with
that
they
like
so
ill
:
And
their
being
sensible
of
misery
,
were
an
evidence
that
they
lay
near
mercy
;
for
,
albeit
they
could
not
endure
to
be
accounted
blinde
;
Yet
Christ
tells
them
,
If
ye
were
blinde
,
it
were
your
greater
advantage
.
5.
Let
mens
condition
be
never
so
bad
,
yet
when
they
become
sensible
thereof
,
they
are
in
the
way
to
have
the
sting
taken
out
of
it
:
And
an
acknowledged
evil
condition
is
nothing
,
in
comparison
of
mens
swelling
with
conceit
under
it
,
and
in
respect
that
Christ
will
really
heal
and
pardon
such
:
for
,
in
these
respects
it
holds
true
;
If
ye
were
blinde
,
(
in
your
own
esteeme
,
and
coming
to
me
with
it
)
ye
should
have
no
sinne
,
to
wit
,
in
comparison
of
your
guilt
now
,
and
I
would
really
pardon
and
heal
you
,
and
it
should
not
remain
,
as
is
after
declared
.
6.
Mens
conceit
of
their
own
condition
as
good
enough
,
is
a
sinne
against
the
very
remedy
;
as
hindering
them
from
seeing
their
case
,
and
consequently
,
they
labour
not
to
cure
it
,
but
do
go
on
in
it
,
and
as
standing
in
the
way
of
a
pardon
from
Christ
;
for
,
but
now
you
say
we
see
:
therefore
your
sinne
remaineth
▪
that
is
,
I
do
not
pardon
it
,
and
ye
go
on
to
encrease
it
daily
.
7.
There
needs
no
more
to
make
sinners
miserable
,
but
to
let
them
go
on
and
lie
over
in
their
sinne
,
and
not
be
helped
by
Christ
;
for
,
this
is
the
sad
sentence
against
them
,
therefore
your
sinne
remaineth
.
CHAP.
X.
THe
doctrine
contained
in
the
first
part
of
this
Chapter
▪
hath
an
immediate
connexion
with
what
was
spoken
in
the
close
of
the
former
;
concerning
Christs
authority
to
administrate
the
affairs
of
his
Church
and
people
,
as
their
true
shepherd
,
and
the
Pharisees
being
but
blinde
guides
;
And
in
this
part
of
the
Chapter
,
Christ
propounds
the
parable
concerning
the
true
and
false
shepherd
,
ver.
1
,
2
,
3
,
4
,
5.
which
the
Pharisees
not
understanding
,
ver.
6.
he
doth
himselfe
explain
it
,
ver.
7.
—
18.
Upon
which
a
schisme
ariseth
among
the
people
concerning
him
,
ver.
19
,
20
,
21.
In
the
second
part
of
the
Chapter
,
we
have
a
sharp
contest
betwixt
Christ
and
some
of
his
enemies
;
Wherein
,
1.
They
challenging
him
of
want
of
freedome
in
his
doctrine
,
and
desiring
him
to
declare
freely
what
he
was
,
He
declares
that
both
his
doctrine
and
works
had
already
cleared
that
case
,
ver.
22.
—
25.
and
that
their
unbeliefe
was
an
evidence
of
their
reprobation
,
ver.
26.
seeing
they
had
not
the
properties
of
his
sheep
,
ver.
27.
and
needed
not
expect
these
favours
which
he
and
his
Father
(
with
whom
he
was
one
)
would
conferre
upon
his
own
,
ver.
28
,
29
,
30.
2.
They
being
about
to
stone
him
,
pretending
that
they
did
it
,
not
for
any
good
work
,
but
for
alledged
blaspemy
;
ver.
31
,
32
,
33.
Christ
doth
prove
,
both
by
Scripture
,
and
by
his
works
,
that
it
was
no
blasphemy
to
assert
that
he
was
the
Sonne
of
God
,
and
one
with
the
Father
,
but
it
was
their
duty
to
beleeve
it
,
ver.
34.
—
38.
3.
They
being
offended
at
this
,
do
seek
to
apprehend
him
;
but
he
with
draweth
,
and
leaving
the
City
,
goeth
to
the
place
where
John
at
first
baptized
,
where
his
ministrie
is
successeful
,
ver.
39.
—
42.
Ver.
1.
VErily
,
verily
,
I
say
unto
you
,
He
that
entreth
not
by
the
doore
into
the
sheepfold
,
but
climeth
up
some
other
way
,
the
same
is
a
thiefe
and
a
robber
:
2.
But
he
that
entreth
in
by
the
doore
,
is
the
shepherd
of
the
sheepe
.
3.
To
him
the
porter
openeth
,
and
the
sheepe
heare
his
voice
,
and
he
calleth
his
own
sheepe
by
name
,
and
leadeth
them
out
.
4.
And
when
he
putteth
forth
his
own
sheep
he
goeth
before
them
,
and
the
sheep
follow
him
:
for
they
know
his
voyce
.
5.
And
a
stranger
will
they
not
follow
,
but
will
flee
from
him
,
for
they
know
not
the
voyce
of
strangers
.
This
first
part
of
the
Chapter
containeth
foure
particulars
;
Whereof
the
first
(
in
these
verses
)
is
the
proposition
of
the
parable
,
(
as
it
is
called
,
ver.
6.
)
concerning
the
true
and
false
shepherd
,
who
are
described
from
their
contrary
marks
and
properties
;
the
false
shepherd
,
chiefly
,
ver.
1.
and
the
true
,
ver.
2
,
3
,
4
,
5.
In
it
several
things
occurre
,
to
be
cleared
and
observed
.
And
,
First
,
The
occasion
and
scope
of
the
parable
is
breefly
to
be
cleared
.
And
for
this
end
,
it
is
to
be
considered
,
that
the
Scribes
and
Pharisees
took
it
in
ill
part
,
that
they
were
not
looked
on
as
the
only
Teachers
of
the
Church
,
and
they
did
disclaime
that
Christ
had
any
authority
to
teach
the
people
,
Chap.
9.
29.
And
in
particular
,
they
were
grieved
that
Christ
had
not
only
asserted
his
own
authority
,
but
had
insinuate
that
they
were
blinde
guides
,
Chap
9.
39
,
40
,
41.
Therefore
Christ
,
continuing
his
discourse
to
the
same
auditory
that
were
present
,
doth
by
this
parable
point
out
himself
as
the
true
shepherd
of
his
sheep
,
and
consequently
,
that
he
was
the
true
Messiah
,
who
had
been
promised
under
that
name
,
Ezek.
34.23
.
And
he
doth
,
on
the
contrary
,
point
out
who
were
not
the
true
shepherds
;
under
which
description
are
comprehended
all
these
who
either
assumed
to
themselves
the
office
of
the
Messiah
;
or
,
who
in
their
entry
to
an
ordinan●y
calling
,
were
intruders
and
not
of
Gods
appointing
;
or
were
,
in
their
doctrine
,
erroneous
;
or
these
who
albeit
they
had
an
external
call
,
and
preached
sound
doctrine
,
yet
were
but
hirelings
,
as
to
their
fidelity
in
discharge
of
their
trust
.
And
as
for
the
application
of
this
to
the
present
Teachers
of
the
Church
of
the
Jewes
,
(
which
Christ
doth
in
the
first
place
intend
here
;
)
we
are
not
to
conceive
that
Christ
doth
contradict
his
own
doctrine
,
Matth.
23.2
,
3.
where
he
asserts
their
lawful
calling
,
and
mens
obligation
to
heare
what
they
taught
according
to
the
Word
;
For
,
albeit
all
that
be
true
,
yet
they
come
in
among
false
shepherds
;
partly
,
in
so
far
as
they
were
an
order
of
Pharisees
,
not
institute
by
God
;
partly
,
as
they
taught
unsound
doctrine
,
and
particularly
,
did
corrupt
the
doctrine
concerning
the
Messiah
,
and
righteousnesse
to
be
had
by
him
;
and
partly
,
as
they
were
but
mercinary
and
unfaithful
,
either
in
the
exercing
of
any
lawful
calling
they
had
,
or
in
dispensing
the
true
doctrine
which
they
acknowledged
.
Secondly
,
Christs
grave
asseveration
,
Verily
,
verily
,
I
say
unto
you
,
used
both
in
the
proposition
of
the
parable
,
verse
1.
and
the
exposition
of
it
,
verse
7.
may
teach
.
1
There
is
great
need
of
frequent
excitation
and
up
stirring
to
heare
doctrine
,
and
lay
it
to
heart
;
Therefore
doth
he
,
in
whose
mouth
no
guile
was
ever
sound
,
1
Pet
2.22
.
finde
it
needfull
to
stirre
them
up
,
by
this
grave
introduction
.
2.
It
is
a
matter
of
no
small
importance
to
people
,
that
they
discerne
who
are
their
true
shepherds
,
and
who
are
but
intruders
to
deceive
them
:
Therefore
doth
Christ
propund
it
thus
,
as
a
weighty
point
.
3.
Christ
by
his
doctrine
hath
not
only
grosse
or
open
vices
,
generally
condemned
by
all
to
reprove
,
but
even
these
principles
and
courses
that
ordinarily
passe
currant
among
all
;
Therefore
also
is
this
asseveration
premitted
,
to
shew
that
it
was
a
very
weighty
point
,
and
hard
to
be
received
,
as
being
contrary
to
the
general
received
opinion
,
that
the
Pharisees
were
the
only
true
shepherds
.
4.
Such
as
are
imployed
to
carry
truth
,
should
publish
it
in
a
reverent
and
grave
manner
,
and
so
as
their
behaviour
give
no
occasion
to
despise
or
reject
it
;
Therefore
,
also
,
doth
Christ
,
by
his
own
grave
way
of
preaching
,
commend
this
doctrine
to
the
hearers
.
Thirdly
,
Christs
practice
,
both
here
,
and
elsewhere
,
in
making
use
of
a
parable
in
propounding
spiritual
truths
,
would
be
considered
.
And
this
way
of
speaking
truth
in
borrowed
tearmes
,
though
taken
from
things
known
among
men
,
did
serve
for
these
ends
.
1.
To
make
spiritual
things
plain
and
clear
,
being
spoken
of
in
tearmes
borrowed
from
things
wherewith
we
are
best
acquainted
;
So
Joh.
3.12
.
And
as
this
doth
commend
plainnesse
in
the
way
of
preaching
,
and
sheweth
Christs
great
skill
and
happinesse
in
expressing
his
minde
to
mens
capacity
,
(
which
was
a
fruit
of
his
perfect
knowledge
,
seeing
it
is
but
mens
darknesse
and
confutednesse
that
renders
them
unable
to
expresse
truth
to
the
capacity
of
mean
ones
:
)
So
also
it
puts
us
in
minde
,
that
it
is
our
duty
in
observing
these
common
things
,
whereof
Christ
makes
use
in
preaching
,
to
gather
some
spiritual
instruction
from
them
,
as
his
practice
doth
teach
.
2.
Albeit
the
propounding
of
parables
,
being
joyned
with
the
explications
thereof
,
did
tend
to
make
truth
more
plain
;
yet
on
the
other
hand
,
the
naked
propounding
of
parables
without
the
explication
,
did
keep
the
matter
dark
,
and
that
in
Gods
righteous
judgement
upon
malicious
and
wicked
men
,
to
whom
the
means
of
salvation
do
no
good
at
all
,
Matth.
13.10
,
11
,
12
,
13.
3.
This
way
of
preaching
did
also
tend
to
inculcate
divine
and
necessary
truths
;
as
being
not
only
twice
told
,
once
in
the
parable
,
and
againe
in
the
exposition
,
but
use
being
made
of
such
obvious
things
,
as
might
make
the
matter
(
being
once
understood
)
take
deeper
impression
.
And
herein
,
Christs
wisdome
doth
meet
with
an
ordinary
disease
among
men
,
which
is
,
to
receive
but
a
slender
impression
of
most
materiall
truths
,
which
therefore
they
do
easily
let
slip
,
Heb.
2.1
.
4.
This
way
of
preaching
did
also
tend
to
beget
and
excite
an
appetite
after
divine
truths
,
while
as
the
hearers
are
held
in
suspense
in
hearing
the
parable
,
and
excited
to
desire
to
know
the
explication
,
as
was
the
disciples
frequent
practice
:
And
indeed
,
where
there
is
much
wealth
of
spiritual
doctrine
,
nothing
is
more
difficult
,
then
to
keep
men
in
appetite
after
the
Word
,
and
from
leathing
of
it
.
Lastly
,
somewhat
is
here
to
be
spoken
of
the
whole
structure
and
parts
of
this
parable
.
For
albeiet
it
were
very
impertinent
to
explain
here
the
properties
of
sheep
,
and
their
herds
,
and
folds
,
in
themselves
;
seeing
that
is
not
the
doctrine
intended
here
,
but
another
thing
is
pointed
at
under
that
representation
;
And
albeit
it
be
only
required
in
a
parable
,
that
the
matter
propounded
be
purpose-like
in
it selfe
,
having
its
own
parts
,
all
suitable
and
agreeing
to
the
fabrike
of
the
parable
;
and
that
some
of
the
chiefe
parts
,
and
the
whole
parable
jointly
considered
,
have
some
analogy
to
the
purpose
intended
to
be
spoken
of
under
that
parable
;
So
that
to
presse
every
particular
part
thereof
to
point
out
some
spiritual
purpose
,
is
but
to
wrest
the
parable
,
and
the
scope
of
him
that
useth
it
:
Yea
,
albeit
Christ
in
the
explication
,
do
chiefly
insist
upon
that
of
the
door
,
and
the
true
and
false
shepherd
,
and
do
speak
of
the
true
shepherd
chiefly
with
relation
to
himselfe
;
Yet
if
we
consider
,
1.
That
what
is
here
explained
is
twice
told
,
that
we
may
be
excited
to
consider
it
again
and
again
.
2.
That
what
is
not
expressely
explained
,
is
yet
touched
in
the
by
.
3.
That
this
parable
is
not
like
to
many
others
,
wherein
some
purpose
or
thing
is
made
use
of
for
once
,
the
scope
whereof
tends
to
illustrate
the
present
purpose
;
but
this
,
for
most
part
,
containe
nothing
but
the
very
ordinary
similitudes
and
borrowed
expressions
,
whereby
the
Scriptures
point
out
spiritual
things
and
truths
;
and
some
of
them
are
afterward
repeated
in
this
same
Chapter
,
as
familiar
and
plain
doctrine
.
4.
That
some
things
which
are
but
hinted
in
the
by
in
the
exposition
,
are
more
fully
spoken
to
on
the
parable
;
So
that
we
are
remitted
to
it
for
the
further
consideration
thereof
.
If
,
I
say
,
we
consider
these
things
,
we
may
hold
forth
the
structure
and
parts
of
this
parable
in
these
particulars
,
which
are
so
many
instructions
.
1.
Albeit
the
Lord
might
justly
have
rejected
all
Adams
posterity
,
upon
the
breach
of
the
Covenant
of
works
;
Yet
it
pleaseth
him
,
from
among
these
lost
ones
,
to
select
unto
himselfe
some
to
be
vessels
of
mercy
;
for
,
here
he
hath
sheep
,
whereby
,
(
as
is
after
cleared
)
are
understood
his
elect
and
converted
children
,
who
are
differenced
from
reprobate
goats
,
as
will
be
made
visible
at
the
last
day
.
As
for
the
reason
of
the
name
,
and
the
resemblances
betwixt
them
and
sheep
,
sundry
may
be
brought
,
from
their
harmelesse
simplicity
,
their
cleanlinesse
,
and
profitablenesse
,
their
readinesse
to
wander
,
their
tractablenesse
,
&c.
But
these
may
suffice
us
,
which
are
recorded
afterward
in
the
parable
.
2.
Among
other
favours
conferred
upon
Christs
people
,
he
hath
,
in
particular
,
appointed
for
them
the
priviledge
of
a
Church
society
,
wherein
the
elect
are
converted
,
and
the
converted
live
under
his
care
and
blessing
,
in
the
use
of
his
Ordinances
,
till
they
be
fitted
for
glory
;
for
,
the
sheep
have
a
sheepfold
,
which
is
expounded
to
be
the
Church
,
as
may
be
gathered
from
verse
16.
It
is
but
a
needlesse
alegorizing
,
to
gather
from
hence
the
outward
basenesse
of
the
Church
in
this
world
;
seeing
the
scope
is
only
to
shew
,
that
their
Church
society
is
as
suitable
to
them
,
as
a
sheepfold
is
to
sheep
;
and
that
,
however
reprobates
may
be
within
the
visible
Church
;
yet
,
the
good
of
the
priviledges
thereof
do
redound
only
to
the
elect
.
3.
Albeit
Christs
sheep
are
bound
to
watch
over
themselves
;
Yet
are
they
not
altogether
left
to
their
own
care
of
themselves
;
but
he
hath
provided
pastors
for
their
better
provision
and
security
;
for
,
there
is
the
shepherd
of
the
sheep
,
Christ
himselfe
and
his
sent
servants
.
Whereby
is
intimate
,
that
they
can
no
more
safely
want
pastours
,
then
a
weak
flock
can
want
a
shepherd
.
4.
As
God
hath
provided
lawful
Ministers
for
the
good
of
his
people
;
so
others
are
ready
to
obtrude
themselves
upon
them
under
that
name
,
who
have
no
such
warrand
;
for
,
as
there
is
the
shepherd
,
so
there
are
theeves
and
robbers
,
who
yet
will
seek
the
sheep
to
follow
them
,
and
hear
their
voyce
,
as
if
they
were
true
shepherds
,
as
is
imported
verse
5.
5.
It
is
one
clear
evidence
of
a
false
shepherd
,
that
he
doth
not
enter
in
a
right
way
,
or
by
the
right
doore
,
but
taketh
some
sinistruous
course
of
his
own
;
for
,
so
much
may
be
gathered
from
this
,
that
he
entreth
not
by
the
doore
,
but
climeth
up
some
other
way
,
of
which
more
in
the
explication
.
And
,
on
the
contrary
,
the
lawful
shepherd
entreth
in
by
the
doore
,
and
to
him
the
porter
openeth
,
that
is
,
(
without
straining
what
Christ
hath
not
explained
)
he
is
admitted
as
a
known
man
,
and
enters
with
Gods
approbation
,
and
in
his
way
,
as
a
porter
openeth
to
him
whom
the
Master
of
the
house
alloweth
to
be
let
in
.
6.
Such
as
do
unwarrantably
thrust
themselves
into
the
Ministry
,
are
sent
,
and
do
come
for
little
good
,
but
much
hurt
to
the
flock
,
let
them
pretend
to
what
they
will
;
for
,
the
same
is
a
thiefe
and
a
robber
,
of
which
also
afterward
.
7.
As
faithful
pastours
have
Gods
approbation
in
their
entry
;
so
they
do
acquit
themselves
faithfully
in
discharge
of
their
trust
;
so
is
here
held
out
in
several
particulars
.
His
calling
his
sheep
by
name
,
imports
his
particular
inspection
and
care
of
every
one
of
the
Lords
flock
,
and
his
acquaintance
with
them
and
their
conditions
;
which
though
it
be
eminently
verified
on
Christ
,
yet
it
is
the
duty
of
every
faithful
pastour
in
his
measure
.
His
leading
them
out
,
to
their
pasture
,
must
not
be
so
strained
,
as
if
the
Church
,
which
is
their
fold
,
were
not
the
place
of
their
feeding
also
,
But
it
imports
that
faithful
pastours
will
make
it
their
care
,
not
only
to
keep
the
Lords
people
in
some
external
Church-order
,
as
sheep
within
a
fold
,
but
to
feed
them
also
with
sound
doctrine
.
His
going
before
them
,
when
he
putteth
them
forth
,
(
which
is
the
practice
of
shepherds
in
some
Countries
)
imports
not
only
his
going
before
them
by
doctrine
and
good
example
,
but
also
his
vigilancy
and
care
about
them
,
and
to
protect
and
defend
them
.
8.
The
true
sheeps
carriage
in
reference
to
these
shepherds
,
doth
hold
forth
several
properties
of
Christs
true
sheep
.
As
,
1.
They
are
brought
to
be
sensible
of
their
need
of
direction
from
God
;
for
,
they
are
guided
by
the
voyce
of
the
shepherd
.
2.
They
are
gifted
with
discerning
to
know
the
voyce
and
doctrine
of
Christ
,
and
of
his
faithful
servants
;
for
,
they
hear
and
know
his
voyce
,
as
sheep
in
some
countries
do
discern
the
voyce
of
their
own
shepherds
.
3.
What
directions
they
get
,
they
do
upon
all
hazards
follow
;
for
,
as
sheep
in
some
countries
do
follow
their
shepherd
upon
his
call
,
so
they
follow
him
.
4.
They
are
so
far
enabled
to
discern
false
Teachers
and
corrupt
doctrine
,
as
they
do
approve
of
neither
;
and
not
only
will
not
obey
their
doctrine
,
but
will
flee
from
them
,
that
they
be
not
infected
nor
ensnared
with
their
allurements
;
for
,
a
stranger
they
will
not
follow
,
(
when
he
calls
them
to
follow
him
in
a
wrong
way
)
but
will
flee
from
him
,
(
as
one
they
will
have
nothing
to
do
with
all
,
)
and
that
because
they
know
not
the
vo●ce
of
strangers
,
that
is
,
they
do
not
approve
them
,
though
they
have
a
knowledge
of
discerning
,
whereby
they
know
them
and
their
doctrine
to
be
naught
.
This
is
asserted
of
Christs
sheep
,
not
because
they
cannot
at
all
erre
,
nor
yet
only
because
it
is
their
duty
thus
to
do
,
(
for
that
is
common
to
them
with
reprobates
;
)
but
because
,
1.
When
any
do
either
embrace
false
doctrine
,
or
fall
in
liking
with
corrupt
men
,
who
run
unsent
,
it
is
no
signe
of
their
grace
,
but
of
their
corruption
,
so
to
do
.
2.
Whatever
dangerous
errours
a
child
of
God
may
be
overtaken
with
,
yet
he
will
at
length
recover
out
of
them
.
And
,
3.
Whatever
may
be
said
of
a
child
of
God
his
living
and
dying
in
some
lesser
errours
,
in
times
of
ignorance
;
Yet
such
as
persist
in
grosse
errours
,
and
particularly
in
seeking
another
way
of
salvation
beside
Christ
,
(
which
is
the
first
and
chiefe
thing
Christ
points
at
here
in
these
Pharisees
)
they
do
prove
that
they
are
no
sheep
,
whatever
glorious
shewes
they
make
.
Verse
6.
This
parable
spake
Jesus
unto
them
:
but
they
understood
not
what
things
they
were
which
he
spake
unto
them
.
The
second
particular
in
this
part
of
the
Chapter
,
is
,
the
ignorance
of
the
Pharisees
,
and
their
not
understanding
what
Christ
pointed
at
by
this
Parable
,
which
occasions
the
following
explication
.
Whence
learn
.
1.
Such
as
are
most
taken
up
with
a
conceit
of
their
own
knowledge
and
abilities
,
are
ordinarily
most
ignorant
,
especially
,
of
the
doctrine
of
Christ
;
for
,
these
Pharisees
(
who
could
not
endure
to
be
accounted
blinde
,
Chap.
9.
40.
)
understood
not
what
things
they
were
which
he
spake
unto
them
.
2.
It
pleaseth
the
Lord
,
sometime
,
to
give
unto
conceited
men
many
evidences
of
their
own
weaknesse
,
if
so
be
they
would
make
use
thereof
,
to
humble
them
;
As
here
he
gives
a
speedy
proofe
that
these
conceited
men
were
indeed
blinde
.
3.
It
is
a
double
mercy
,
when
Christ
not
only
speaks
unto
a
people
,
but
doth
make
his
minde
plain
thereby
,
and
doth
open
their
eyes
to
understand
it
;
Therefore
is
their
ignorance
marked
,
to
shew
the
mercy
of
the
following
explication
.
And
a
particular
Sermon
is
made
,
to
point
out
this
priviledge
of
getting
knowledge
of
Christs
doctrine
and
Parables
,
Matth.
13.10
,
11
,
12
,
&c.
Ver.
7.
Then
said
Jesus
unto
them
again
,
Verily
,
verily
,
I
say
unto
you
,
I
am
the
doore
of
the
sheep
.
The
third
particular
in
this
part
of
the
Chapter
;
is
,
the
explication
of
the
parable
,
in
so
far
as
was
needfull
,
or
for
Christs
present
purpose
;
Which
we
may
take
up
thus
:
1.
Christ
declares
himselfe
to
be
the
doore
of
the
sheep
,
ver.
7.
both
in
respect
of
pastours
,
ver.
8
and
beleevers
,
ver.
9.
2.
He
declares
him
else
to
be
the
good
shepherd
,
in
opposition
to
tyranous
robbers
,
ver.
10.
and
to
hirelings
,
ver.
11
,
12
,
13.
And
in
respect
of
his
fidelity
and
care
of
all
his
sheep
,
ver.
14
,
15
,
16.
3.
He
obviates
the
scandal
that
might
be
taken
at
that
proofe
of
his
fidelity
,
of
laying
down
his
life
,
ver.
17
,
18.
In
this
verse
Christ
doth
gravely
assert
that
he
was
in
effect
,
to
his
elect
and
Saints
,
what
the
doore
of
the
sheepfold
is
unto
sheep
.
Whence
learn
,
1.
Christ
is
a
Teacher
who
can
make
his
own
minde
to
be
understood
,
and
when
he
pleaseth
,
he
will
so
do
,
to
the
conversion
,
or
,
at
least
,
the
conviction
of
the
hearers
;
Therefore
,
seeing
they
understood
it
not
,
he
spake
unto
them
againe
,
that
he
might
explaine
it
.
2
:
Borrowed
speeches
and
types
,
are
plain
enough
,
if
rightly
understood
;
and
the
name
of
the
type
may
be
given
to
the
thing
typified
,
without
any
transubstantiation
of
the
substance
of
the
one
into
the
other
,
but
only
by
reason
of
some
similitude
of
properties
and
effects
that
is
betwixt
them
;
Therefore
,
saith
Christ
,
I
am
the
doore
,
because
he
is
that
unto
his
children
,
which
a
door
is
unto
sheep
entering
the
fold
.
3.
Even
Christs
elect
are
,
of
themselves
,
and
by
nature
,
secluded
from
all
accesse
to
God
,
and
from
all
communion
with
him
,
in
grace
here
,
or
glory
hereafter
;
for
,
that
they
need
a
door
,
it
imports
they
are
without
.
4.
It
is
by
Christ
only
that
lost
sinners
are
admitted
to
partake
of
the
priviledges
and
benefits
of
grace
here
,
or
glory
hereafter
,
and
who
so
come
to
him
,
and
employ
him
on
his
own
tearms
,
will
be
admitted
;
for
,
saith
he
,
I
am
the
door
of
the
sheep
.
Ver.
8.
All
that
ever
came
before
me
,
are
thieves
and
robbers
:
but
the
sheep
did
not
hear
them
.
In
this
verse
Christ
clears
how
he
is
the
doore
in
respect
of
other
pastours
;
for
clearing
whereof
,
we
are
not
to
understand
that
by
these
that
came
before
him
,
are
meant
the
true
Prophets
,
for
he
speaks
of
them
who
came
,
and
not
of
them
who
were
sent
.
But
the
speech
relates
,
partly
,
to
them
who
before
that
time
gave
out
themselves
to
be
the
Messiah
,
(
as
some
,
it
seems
,
there
were
,
Act.
5.36
.
)
And
partly
,
to
them
who
did
intrade
themselves
into
a
lawful
office
,
not
entering
by
him
,
and
his
warrant
,
who
is
the
door
,
and
who
did
not
preach
him
up
to
be
the
only
door
by
whom
beleevers
have
accesse
to
God
,
or
did
establish
any
religious
means
and
waies
of
reconciliation
to
God
beside
him
.
These
,
and
such
as
they
,
whether
they
be
before
or
after
Christ
,
in
respect
of
time
,
yet
they
come
before
him
,
in
so
far
as
they
run
without
his
commission
,
and
instructions
.
And
though
the
context
seeme
to
referre
it
,
chiefly
,
to
them
who
were
before
him
in
time
;
Yet
these
are
sufficient
characters
whereby
to
try
the
like
persons
,
or
courses
in
all
ages
.
So
the
meaning
is
;
That
whosoever
take
upon
themselves
the
person
and
office
of
the
Messiah
,
and
whosoever
do
usurp
a
lawful
calling
in
the
Church
without
his
call
,
and
do
not
preach
the
sound
doctrine
of
Christ
:
they
are
in
effect
,
and
ought
to
be
accounted
but
murtherers
and
robbers
,
and
whoever
do
follow
them
and
their
doctrine
,
yet
none
of
the
elect
will
finally
persist
in
such
a
course
;
as
had
been
verified
in
the
case
of
former
seducers
.
Whence
learn
,
1.
Such
is
the
vanity
&
perversity
of
mens
hearts
,
and
so
great
,
oftimes
,
is
the
Lords
quarrel
against
the
visible
Church
;
that
there
will
not
be
wanting
in
all
ages
,
men
of
deluded
and
corrupt
judgements
,
to
corrupt
the
doctrine
,
and
usurp
the
most
eminent
Offices
appointed
for
her
good
;
for
,
there
is
an
all
of
them
who
come
before
him
.
2.
However
men
of
old
,
and
of
late
,
have
cried
up
themselves
,
and
their
devised
doctrines
concerning
the
reconciliation
and
salvation
of
sinners
;
Yet
there
is
no
Mediatour
but
Christ
,
nor
any
accesse
to
the
favour
of
God
since
the
fall
of
man
,
but
by
him
;
for
,
all
these
came
before
him
,
as
is
explained
,
and
so
mistook
the
way
.
3.
As
faithful
Teachers
of
Christ
are
a
great
blessing
to
the
Church
;
So
they
who
●unne
unsent
,
or
corrupt
the
doctrine
of
reconciliation
and
salvation
,
which
is
only
to
be
had
by
him
,
they
are
a
great
judgement
and
plague
,
and
ought
to
be
looked
on
as
such
;
Therefore
are
they
resembled
to
theeves
and
robbers
,
of
which
,
verse
10.
4.
Albeit
corrupt
men
will
not
want
their
own
followers
,
who
,
for
not
receiving
the
love
of
the
truth
,
are
given
up
to
strong
delusions
;
And
albeit
not
only
the
unconverted
elect
,
but
even
regenerate
Saints
,
may
for
a
time
be
overtaken
:
Yet
none
of
the
elect
will
be
suffered
to
persist
finally
in
following
these
Sect-Masters
,
and
their
corrupt
doctrines
;
for
as
it
was
before
,
the
sheep
did
not
hear
them
(
to
wit
so
as
is
expressed
in
the
doctrine
)
so
it
will
be
so
still
.
Ver.
9.
I
am
the
doore
,
by
me
if
any
man
enter
in
,
he
shall
be
saved
,
and
shall
go
in
and
out
,
and
finde
pasture
.
In
this
verse
he
repeates
the
assertion
,
that
he
is
the
door
,
and
clears
it
with
relation
to
the
sheep
,
shewing
that
whoever
entereth
by
him
,
shall
be
put
in
a
secure
condition
,
till
they
obtain
eternal
salvation
,
and
shall
be
abundantly
refreshed
and
fed
.
And
,
by
this
he
points
out
the
necessity
of
pastours
entering
by
him
,
and
their
pointing
him
out
as
the
only
way
of
salvation
,
which
is
the
principal
scope
of
the
doctrine
.
To
go
in
and
out
,
is
not
to
be
strained
here
,
as
signifying
that
they
who
enter
into
the
fold
of
the
Church
,
may
lawfully
go
out
again
;
but
,
as
sheep
are
cared
for
by
their
shepherd
,
secured
in
their
fold
,
brought
out
to
pasture
,
and
watched
over
there
;
so
they
should
finde
in
him
protection
and
refreshment
;
and
as
men
in
times
of
peace
go
out
and
in
securely
about
their
affaires
,
so
should
they
walk
securely
under
his
shadow
.
See
Psal.
121.8
.
Whence
learn
,
1.
The
absolute
necessity
of
Christ
is
a
doctrine
never
enough
inculcate
upon
lost
sinners
,
who
either
lie
secure
,
dreaming
of
Gods
favour
,
or
look
to
make
their
peace
by
other
means
without
him
.
Therefore
is
it
repeated
I
am
the
door
.
2.
It
is
not
enough
that
men
be
convinced
,
and
in
their
judgement
do
acknowledge
the
necessity
of
Christ
,
and
the
great
priviledge
of
accesse
through
him
;
unlesse
in
their
practice
they
emprove
and
make
use
hereof
;
for
,
he
is
the
door
,
that
by
him
men
may
enter
in
,
and
not
stand
afar
off
,
commending
the
great
priviledge
only
.
3.
Such
as
come
to
God
through
Christ
,
and
do
seek
salvation
only
through
him
,
shall
be
preserved
in
all
hazards
,
till
they
attain
to
eternal
salvation
;
for
,
by
me
if
any
man
enter
in
,
he
shall
be
saved
.
4.
Such
as
come
to
God
through
Christ
,
have
allowance
of
much
spiritual
freedome
,
tranquility
,
and
security
of
minde
,
in
all
their
Christian
course
,
till
they
arrive
at
their
compleat
rest
;
for
,
he
shall
go
in
and
out
,
doth
import
this
,
that
he
shall
not
be
shut
up
,
but
at
freedome
,
that
he
may
go
about
his
lawful
affairs
,
and
may
do
it
without
anxiety
or
feare
.
5.
Such
also
as
do
thus
come
to
God
,
will
finde
such
satisfaction
and
spiritual
refreshment
for
making
them
grow
in
grace
,
as
they
shall
not
need
to
complain
,
or
betake
themselves
to
other
comforts
;
for
,
he
shall
finde
pasture
.
Ver.
10.
The
thiefe
commeth
not
,
but
for
to
steale
,
and
to
kill
,
and
to
destroy
.
I
am
come
that
they
might
have
life
,
and
that
they
might
have
it
more
abundantly
.
Christ
proceeds
to
declare
that
,
as
he
is
the
door
,
so
,
he
is
the
true
shepherd
.
And
that
first
(
in
this
ver
)
in
opposition
to
these
whom
he
called
theeves
and
robbers
,
that
is
,
they
who
give
out
themselves
to
be
the
Messiah
,
or
who
run
unsent
and
bring
corrupt
doctrine
.
These
he
declares
to
be
enemies
and
not
shepherds
,
as
coming
only
to
do
the
flock
prejudice
;
But
his
errand
is
to
give
them
life
,
and
that
in
great
abundance
.
Whence
learn
,
1.
False
Teachers
and
seducers
will
have
so
many
faire
pretences
,
and
plausible
shewes
and
appearances
,
that
the
evill
of
their
way
will
not
be
soon
seen
;
Therefore
must
it
be
so
much
inculcate
,
what
it
is
the
thiefe
comes
about
.
2.
Let
seducers
pretend
never
so
faire
,
and
people
be
never
so
much
taken
with
them
;
Yet
they
do
really
come
for
the
hurt
of
the
flock
,
and
it
will
prove
●o
,
and
be
seen
in
end
;
for
,
the
thiefe
comes
not
,
but
for
to
steale
&c.
that
is
the
whole
scope
of
their
work
.
And
this
mee●s
with
the
blinde
charity
of
any
in
the
flock
,
who
fear
not
so
much
hurt
by
their
errours
●s
they
expect
good
by
their
faire
shewes
of
piety
and
p●●●
.
2.
Seducers
are
but
thieves
,
in
regard
they
do
but
make
a
prey
of
men
,
taking
them
away
from
Christ
,
stealing
away
their
food
that
they
may
give
them
poyson
and
betraying
Christ
of
his
glory
,
and
them
of
their
happinesse
;
and
in
regard
they
do
all
this
in
a
clandestine
and
indirect
way
;
Therefore
is
it
said
,
The
thiefe
cometh
not
,
but
for
to
steale
.
4.
How
happy
so
ever
●●●ded
souls
may
think
themselves
,
in
being
made
a
prey
to
seducers
,
and
in
being
deluded
with
their
indirect
insinuations
;
Yet
all
this
tends
but
to
their
destruction
,
and
to
their
eternal
ruine
,
if
mercy
prevent
it
not
;
for
,
as
the
thiefe
cometh
to
steal
,
so
also
to
kill
and
to
destroy
,
and
so
they
are
robbers
,
or
murthering
theeves
,
as
ver.
8.
5.
Christ
is
a
shepherd
who
will
be
so
far
from
destroying
his
flock
,
that
he
will
give
life
,
even
to
these
of
them
who
are
dead
;
for
,
I
am
come
that
they
might
have
life
.
6.
Christs
great
scope
in
coming
to
the
world
,
is
,
to
purchase
and
conferre
life
upon
his
own
Elect
;
And
whatever
his
dealing
toward
them
be
,
yet
it
tends
all
to
this
,
and
when
they
finde
it
otherwise
,
it
is
their
own
mistake
:
for
,
saith
he
,
I
am
come
that
they
might
have
life
.
7.
Christ
by
his
coming
,
not
only
intends
life
,
but
more
abundant
life
to
his
flock
,
that
is
,
1.
Albeit
he
gave
life
to
his
people
before
his
comming
,
yet
he
hath
let
it
out
more
abundantly
since
,
to
shew
the
difference
betwixt
the
Sonne
of
righteousnesse
now
arisen
,
and
the
light
that
his
people
had
(
though
from
him
)
before
.
2.
He
will
not
only
give
that
life
that
may
simply
supply
the
necessity
of
his
people
,
but
such
a
superabounding
measure
,
as
may
testifie
his
fulnesse
,
and
may
completely
refresh
them
.
3.
Having
conferred
this
abundant
life
in
conversion
,
he
will
make
it
grow
more
and
more
while
they
are
within
time
,
1
Thes.
4.1
.
4
All
this
is
but
a
drop
,
in
comparison
of
that
abundance
of
life
that
is
reserved
for
his
people
in
glory
.
In
these
respects
it
is
said
,
I
am
come
that
they
might
have
life
,
and
that
they
might
have
it
more
abundantly
.
Verse
11.
I
am
the
good
shepherd
,
the
good
shepherd
giveth
his
life
for
the
sheep
.
Secondly
,
Christ
declareth
himselfe
to
be
the
true
shepherd
,
in
opposition
to
hirelings
,
who
albeit
they
have
a
lawful
calling
,
and
do
not
come
to
kill
with
false
doctrine
,
but
do
preach
truth
;
yet
they
are
unfaithful
in
the
discharge
of
their
trust
.
In
this
verse
Christ
declareth
what
he
is
in
opposition
to
these
;
asserting
that
he
is
that
good
shepherd
,
who
layeth
down
his
life
for
his
sheep
.
For
understanding
whereof
,
it
would
be
considered
,
that
taking
these
properties
of
a
shepherd
strictly
,
they
do
properly
and
only
belong
to
Christ
,
and
by
them
he
is
distinguished
not
only
from
hirelings
or
seducers
,
but
from
all
true
Ministers
also
that
are
sent
out
in
his
name
.
But
considering
that
he
doth
approve
of
lawful
shepherds
under
himselfe
,
and
doth
only
oppose
himselfe
here
unto
hirelings
;
we
may
(
beside
the
consideration
of
what
is
peculiar
to
him
,
or
requires
a
peculiar
consideration
in
him
)
look
to
these
properties
as
they
are
taken
more
largely
,
and
so
some
of
them
do
belong
also
to
his
faithful
servants
in
their
measure
and
proportion
,
and
by
them
they
are
distinguished
from
hirelings
and
false
teachers
.
Doctrine
1.
Whatever
hirelings
or
seducers
infest
the
Church
,
yet
the
elect
want
not
a
shepherd
;
And
albeit
Christ
employ
servants
under
him
,
yet
he
doth
not
give
over
the
charge
of
his
people
,
but
remains
still
chiefe
shepherd
and
overseer
unto
them
,
to
care
for
them
,
and
furnish
food
unto
them
by
his
own
appointed
means
;
for
,
in
both
these
respects
,
I
am
the
shepherd
,
saith
he
.
See
1
Pet.
5.4
.
2.
Christ
doth
eminently
deserve
the
title
of
a
good
shepherd
,
as
being
infinite
in
knowledge
,
to
discerne
all
the
necessities
of
his
flock
,
and
in
pity
and
wisdome
,
to
deal
tenderly
with
them
,
according
to
their
necessities
;
for
,
I
am
that
good
shepherd
,
saith
he
.
See
Isa.
40.11
.
3.
Good
and
faithful
shepherds
do
preferre
the
good
of
their
flock
,
even
to
their
own
life
;
And
as
Christ
not
only
gives
life
to
his
sheep
,
but
his
own
life
for
them
,
by
way
of
ransome
;
so
his
faithful
servants
should
not
account
their
life
dear
,
so
they
may
fulfil
their
Ministry
,
and
bear
testimony
to
the
truth
:
for
,
it
is
the
character
of
a
true
shepherd
,
the
good
shepherd
giveth
his
life
for
the
sheep
.
And
Christ
propounds
it
in
general
tearmes
,
to
intimate
that
though
this
was
eminently
and
singularly
true
of
him
,
as
the
Saviour
of
his
people
;
Yet
his
servants
must
be
resolved
to
lay
down
their
lives
,
not
to
expiate
sinne
,
but
for
the
service
of
the
Churches
faith
.
Ver.
12.
But
he
that
is
an
hireling
and
not
the
shepherd
,
whose
own
the
sheep
are
not
,
seeth
the
wolfe
comming
,
and
leaveth
the
sheep
and
fleeth
:
and
the
wolfe
catcheth
them
,
and
scattereth
the
sheep
.
13.
The
hireling
fleeth
,
because
he
is
an
hireling
,
and
careth
not
for
the
sheep
.
In
opposition
to
these
properties
,
Christ
declareth
what
the
hirelings
are
,
who
minding
only
their
gain
,
and
having
no
interest
in
,
nor
affection
to
the
sheep
,
do
upon
the
sight
of
any
danger
from
seducers
or
persecutors
,
desert
their
stations
,
and
expose
the
flock
to
danger
,
verse
12.
And
from
this
fleeing
,
Christ
concludes
that
such
are
hirelings
,
and
care
not
for
the
flock
,
verse
13.
Whence
learn
,
1.
It
is
not
enough
that
men
have
an
external
lawful
calling
to
the
Ministery
,
and
that
they
be
not
erroneous
;
unlesse
also
they
be
faithful
and
single
in
discharge
of
their
trust
;
for
,
beside
theeves
and
robbers
,
there
is
also
the
hireling
,
who
is
opposite
unto
,
and
disapproven
by
Christ
,
as
not
the
shepherd
.
2.
Albeit
it
be
the
will
of
God
,
that
Ministers
and
labourers
get
their
wages
,
and
be
maintained
;
Yet
such
as
make
it
not
the
scope
of
their
calling
,
to
honour
God
,
and
seek
the
good
of
souls
,
but
do
minde
only
,
or
chiefly
,
their
own
game
and
base
ends
,
they
do
prove
themselves
not
to
be
honest
Ministers
:
for
,
so
is
imported
in
his
name
,
an
hireling
,
and
not
the
shepherd
.
3.
As
the
sheep
are
all
Christs
own
,
by
reason
of
his
purchase
of
them
,
and
dominion
over
them
;
So
every
true
pastour
will
account
Christs
sheep
as
dear
to
him
,
as
if
they
were
his
own
,
and
that
because
they
are
Christs
:
And
who
so
do
not
thus
respect
them
,
they
prove
themselves
to
be
but
hirelings
:
for
,
he
is
an
hireling
,
whose
own
the
sheep
are
not
,
not
only
by
way
of
possession
,
(
for
so
they
are
Christs
only
)
but
in
respect
of
affection
,
and
so
it
is
expounded
,
verse
13
,
he
careth
not
for
the
sheep
.
4.
Albeit
it
be
a
sad
enough
stroak
for
the
Church
to
be
under
hirelings
,
yet
Satan
is
not
satisfied
with
that
,
but
,
by
Gods
permission
,
may
hound
out
erroneous
Teachers
and
Persecutors
,
to
molest
and
vexe
her
more
:
for
,
beside
the
hireling
,
there
is
a
wolfe
which
troubles
the
sheepfold
:
whereby
we
are
to
understand
both
false
Teachers
,
and
Persecutors
,
as
readily
corrupt
doctrine
is
pressed
with
violence
.
See
Acts
20.29
.
5.
Albeit
Ministers
in
some
cases
may
lawfully
flee
,
and
particularly
,
when
the
trial
and
danger
is
personal
to
themselves
;
Yet
when
they
look
more
to
their
own
case
,
then
to
the
flocks
weal
,
and
when
to
avoid
trouble
,
they
desert
the
flock
in
times
of
errour
and
common
hazard
,
they
prove
themselves
to
be
but
hirelings
:
for
,
he
seeth
the
wolfe
comming
,
and
leaveth
the
sheep
,
and
fleeth
.
6.
Men
may
have
more
light
,
and
foresee
trials
better
then
others
,
who
yet
want
courage
to
abide
them
;
And
corrupt
men
will
no
longer
follow
Christ
and
dutie
,
then
they
think
to
compasse
their
own
ends
by
so
doing
;
for
,
he
seeth
the
wolfe
comming
,
and
knoweth
he
is
a
wolfe
,
and
yee
he
fleeth
,
as
hoping
to
attain
no
more
of
his
base
ends
in
that
way
.
7.
When
Satan
and
his
instruments
are
let
loose
upon
a
Church
,
and
pastours
do
prove
unfaithful
,
there
may
be
great
havoke
and
desolation
made
in
it
;
for
,
in
this
case
,
the
wolfe
catcheth
and
scattereth
all
the
sheep
.
Some
he
catcheth
by
errour
,
he
makes
a
prey
of
some
by
persecution
,
and
whoso
escape
that
trial
,
may
yet
suffer
scattering
,
by
divisions
,
or
deprivation
of
mutual
fellowship
and
solemne
assemblies
.
And
albeit
all
this
be
the
wolfes
fault
,
yet
it
is
also
put
upon
the
hirelings
account
,
who
by
his
example
in
shifting
trouble
,
and
by
his
withholding
the
encouragement
of
doctrine
,
and
his
want
of
courage
in
maintaining
truth
,
doth
open
a
gap
to
the
wolfe
,
doth
expose
the
sheep
as
a
prey
,
and
doth
weaken
their
hands
.
3.
Whoever
they
be
that
preferre
their
own
commodity
and
ease
to
the
weal
of
the
flock
,
and
do
desert
their
duty
when
the
flock
is
in
danger
,
they
do
prove
themselves
to
be
but
mercenary
men
and
hirelings
;
Therefore
is
it
again
repeated
,
The
hireling
fleeth
,
because
he
is
an
hireling
,
and
careth
not
for
the
sheep
.
Verse
14.
I
am
the
good
Shepherd
,
and
know
my
sheep
,
and
am
known
of
mine
.
15.
As
the
Father
knoweth
me
,
even
so
know
I
the
Father
:
and
I
lay
down
my
life
for
the
sheep
.
Christ
proceedeth
yet
to
clear
that
he
is
the
good
Shepherd
,
by
other
properties
of
a
good
shepherd
,
which
also
(
with
the
former
)
do
point
out
the
differences
betwixt
him
and
false
teachers
and
hirelings
.
In
these
verses
,
He
declareth
himselfe
to
be
the
good
Shepherd
,
and
proves
it
from
that
familiarity
which
is
betwixt
him
and
his
people
;
He
knowing
and
taking
special
notice
of
them
,
and
they
knowing
and
acknowledging
him
,
verse
14.
This
familiarity
and
relation
is
amplified
,
1.
From
a
similitude
or
comparison
,
that
it
resembles
,
in
part
,
that
mutual
knowledge
and
familiarity
that
is
betwixt
the
Father
and
him
.
2.
From
an
effect
on
his
part
,
that
his
respect
and
affection
is
such
to
his
sheep
,
that
he
will
give
his
life
for
them
,
verse
15.
Doctrine
1.
The
tender
relations
in
Christ
toward
his
people
are
worthy
to
be
often
studied
and
meditated
upon
;
and
how
he
makes
good
these
relations
:
Therefore
saith
he
over
again
,
I
am
the
shepherd
,
and
,
the
good
shepherd
.
2.
Christ
hath
particular
and
exact
knowledge
of
all
his
elect
,
and
who
they
are
that
shall
be
saved
,
wherein
he
will
not
be
disappointed
;
for
,
I
know
my
sheep
,
doth
import
,
in
the
first
place
,
that
he
hath
a
knowledge
of
the
individual
persons
,
as
2
Tim.
2.19
.
Joh.
13.18
.
3.
As
Christ
knoweth
all
his
own
,
so
he
hath
a
special
affection
to
them
,
and
taketh
special
notice
and
care
of
them
;
So
that
he
will
not
only
have
them
converted
,
but
being
converted
,
his
knowledge
and
affection
will
supply
the
defect
of
their
prayers
,
and
doth
prove
that
his
cures
to
their
particular
conditions
cannot
be
misapplied
:
So
much
also
doth
this
import
,
I
know
my
sheep
,
that
is
,
I
affect
,
and
take
special
notice
of
them
.
4.
Whoever
are
beloved
of
Christ
,
as
his
sheep
,
he
giveth
unto
them
grace
to
know
and
acknowledge
and
love
him
;
for
,
it
must
be
mutual
,
though
it
begin
at
him
,
I
know
my
sheep
,
and
am
known
of
mine
.
5.
There
is
a
mutual
knowledge
,
acquiescence
,
and
affection
,
betwixt
the
Father
and
the
Sonne
Christ
,
which
tends
much
to
the
comfort
of
beleevers
in
him
;
for
,
the
Father
knoweth
me
,
and
I
know
the
Father
.
See
Prov.
8.24
,
—
30.
6.
Albeit
the
acquiescence
and
affection
betwixt
the
Father
and
the
Sonne
be
matchlesse
and
incomprehensible
;
Yet
the
relation
and
affection
betwixt
Christ
and
his
sheep
cometh
nearest
to
resemble
it
,
of
any
other
thing
:
for
,
to
this
purpose
is
this
brought
in
here
,
that
,
As
the
Father
knoweth
me
,
and
I
(
as
the
words
in
the
Original
will
read
)
know
the
Father
;
So
,
I
know
my
sheep
,
and
am
known
of
mine
.
And
albeit
it
hold
good
chiefly
on
Christs
part
,
yet
their
part
is
not
to
be
wholly
secluded
;
who
though
they
come
far
short
to
make
up
the
comparison
,
yet
this
is
the
pattern
according
to
which
he
will
carry
them
on
,
so
far
as
they
are
capable
,
See
Joh.
17.21
.
7.
Christs
affection
is
so
reall
and
great
,
that
he
will
give
proofe
of
it
by
the
greatest
effects
his
people
can
need
,
if
it
were
to
die
,
that
they
may
live
;
Therefore
doth
he
subjoyne
,
I
know
my
sheep
,
as
the
Father
knoweth
me
,
&c.
and
I
lay
down
my
life
.
8.
Christ
came
into
the
world
,
and
laid
down
his
life
,
only
for
his
own
elect
,
whom
he
knew
,
and
whom
he
brings
in
to
himselfe
by
actual
conversion
;
for
,
I
lay
down
my
life
for
the
sheep
,
and
not
the
goats
.
Verse
16.
And
other
sheep
I
have
,
which
are
not
of
this
fold
:
them
also
I
must
bring
,
and
they
shall
hear
my
voyce
,
and
there
shall
be
one
fold
,
and
one
shepherd
.
Christ
proves
himselfe
to
be
the
true
Shepherd
,
from
another
property
;
Which
is
,
His
care
to
enlarge
his
Church
,
by
bringing
in
his
own
among
the
Gentiles
:
Who
albeit
they
did
not
belong
to
the
Church
of
the
Jewes
,
yet
he
would
,
in
due
time
,
convert
and
bring
them
in
:
And
as
he
is
that
one
Shepherd
,
so
he
will
make
up
one
Church
of
Jew
and
Gentile
,
the
partition
wall
being
removed
.
Whence
learn
,
1.
Whatever
be
the
malice
or
opposition
of
wicked
pastours
against
Christ
;
Yet
he
will
have
his
own
elect
and
Church
in
the
midst
of
them
:
for
,
here
it
is
supposed
that
he
had
sheep
in
Judea
,
notwithstanding
the
malice
of
the
Rulers
and
Pharisees
,
with
whom
he
will
gather
other
sheep
,
from
among
the
Gentiles
.
2.
Christ
is
a
Shepherd
who
not
only
hath
a
care
of
those
that
are
brought
in
,
but
he
mindeth
also
the
enlargement
of
his
Kingdome
;
As
here
we
see
.
And
herein
honest
Pastours
should
imitate
him
.
3.
Albeit
Christ
,
in
the
dayes
of
his
flesh
,
was
Minister
of
the
circumcision
only
,
Rom.
15.8
.
and
would
neither
go
himselfe
,
not
suffer
his
Disciples
to
go
into
the
way
of
the
Gentiles
;
Yet
the
conversion
of
the
Gentiles
,
as
it
was
fore-prophesied
in
the
Old
Testament
,
so
it
was
approven
by
him
,
and
he
purposed
to
have
it
brought
about
in
due
time
:
So
much
doth
this
prediction
teach
us
.
4.
Christs
own
,
though
as
yet
unconverted
,
are
his
sheep
,
in
respect
of
his
eternal
purpose
to
bring
them
in
;
and
his
heart
is
upon
them
,
for
that
end
:
for
,
he
calls
them
other
sheep
,
which
I
have
,
though
they
be
not
yet
called
,
and
he
speaks
of
his
purpose
of
love
concerning
them
,
when
they
little
knew
him
or
it
.
5.
Christs
elect
sheep
may
not
only
be
living
in
nature
,
for
a
time
,
within
the
Church
;
but
they
may
be
living
without
the
pale
of
the
Church
,
to
whom
he
will
have
the
Gospel
sent
,
to
convert
them
and
bring
them
in
:
for
,
those
other
sheep
are
not
of
this
fold
,
or
,
no
Jewes
,
nor
of
that
Church
which
was
the
only
Church
at
that
time
;
and
yet
were
sheep
.
6.
Such
as
are
Christs
sheep
by
election
and
purpose
,
must
not
only
be
converted
,
but
brought
in
to
the
society
of
the
visible
Church
,
to
live
under
Christs
care
and
government
;
for
they
must
be
brought
to
the
fold
.
7.
Christ
himselfe
is
chiefe
in
bringing
in
his
elect
,
whatever
instruments
be
employed
;
And
he
is
at
pains
to
seek
them
and
gain
their
consent
,
as
being
bound
in
the
Covenant
of
Redemption
,
to
present
all
that
are
given
him
by
Charter
,
blamelesse
before
the
Father
:
Therefore
saith
he
,
I
bring
them
,
and
,
I
must
bring
them
,
the
matter
not
being
left
arbitrary
,
even
in
respect
of
his
obligation
.
8.
Gods
purposes
are
so
unchangable
,
and
Christs
grace
,
conferred
and
applyed
to
the
elect
,
so
efficacious
and
invincible
in
operation
,
that
he
can
undertake
to
prevail
with
them
,
to
whom
he
so
applieth
it
;
for
,
he
undertakes
,
they
shall
hear
my
voyce
,
which
includes
both
faith
and
obedience
.
9.
All
Christs
converts
,
in
all
times
and
places
,
will
carry
the
same
stamp
,
and
have
the
same
properties
agreeable
to
the
Scriptures
;
for
,
what
was
the
mark
of
his
sheep
in
Judea
.
ver.
3.
the
same
is
the
character
of
converted
Gentiles
,
and
they
shall
hear
my
voice
.
10.
As
all
true
converts
are
brought
in
to
the
society
of
the
Church
;
So
under
the
Gospel
,
the
partition-wall
betwixt
Jew
and
Gentile
is
broken
down
,
and
they
make
up
but
one
Catholick
Church
:
for
,
there
shall
be
one
fold
.
11.
Christ
is
the
only
one
chiefe
Shepherd
of
the
Catholick
Church
,
dispersed
through
the
world
,
of
Jewes
and
Gentiles
;
for
,
there
shall
be
one
fold
,
and
one
shepherd
.
Ver.
17.
Therefore
doth
my
Father
love
me
,
because
I
lay
down
my
life
,
that
I
might
take
it
again
.
18.
No
man
taketh
it
from
me
,
but
I
lay
it
down
of
my selfe
:
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
againe
.
This
commandment
have
I
received
of
my
Father
.
Because
Christ
had
given
that
as
one
proofe
that
he
is
the
good
shepherd
,
that
he
would
lay
down
his
life
for
the
sheep
;
and
the
Jewes
could
not
endure
to
hear
that
their
Messiah
should
suffer
;
Yea
,
and
his
very
friends
stumbled
at
it
,
Matth.
16.22
.
Therefore
,
in
these
verses
,
he
closeth
this
discourse
with
obviating
that
scandal
.
And
,
1.
He
declareth
,
that
the
Father
loveth
him
,
because
of
this
his
suffering
;
which
is
not
to
be
understood
of
that
love
wherewith
he
is
loved
as
the
eternal
Sonne
of
God
:
but
of
love
to
him
,
and
approbation
of
him
,
as
Mediatour
,
evidenced
in
his
through-bearing
of
him
in
his
duty
,
and
his
exaltation
of
him
after
his
suffering
.
2.
He
declareth
,
that
he
was
to
lay
down
his
life
,
not
to
continue
deaths
prisoner
,
but
that
having
payed
the
ransome
,
he
might
take
it
again
with
the
Fathers
approbation
.
3.
(
Which
explains
that
expression
of
laying
downe
his
life
)
He
declareth
,
that
for
the
nature
of
his
death
,
it
was
not
forced
upon
him
,
but
he
yeelded
to
it
by
a
voluntary
dispensation
,
and
would
prove
it
was
so
,
by
his
recovering
of
himselfe
again
out
of
the
bonds
of
death
.
4.
He
declareth
,
that
he
did
all
this
in
obedience
to
a
command
laid
upon
him
by
the
Father
,
and
this
is
the
ground
of
the
Fathers
love
to
him
,
and
of
his
voluntary
submission
.
All
these
,
being
put
together
,
may
take
away
all
just
ground
of
stumbling
at
his
crosse
.
Doctrine
1.
Christ
,
held
out
with
his
ignominious
crosse
,
is
the
great
stumbling-block
of
the
world
;
for
,
so
is
here
imported
.
2.
Albeit
shame
and
ignominy
,
joyned
to
the
crosse
,
do
adde
to
the
grievousnesse
thereof
;
Yet
all
that
could
not
hinder
Christ
to
undergo
it
,
for
the
good
of
sinners
,
Heb.
12.2
.
and
that
he
might
cast
a
coppy
to
his
followers
,
1
Pet.
2.21
.
&c.
Yea
,
he
not
only
bare
the
crosse
,
but
had
so
much
courage
under
it
,
as
to
commend
it
as
lovely
,
to
them
who
are
ready
to
stumble
at
it
:
Therefore
,
whoever
stumbled
at
it
,
yet
not
only
saith
he
,
I
lay
down
my
life
,
but
he
propounds
such
considerations
as
may
make
it
appear
lovely
.
3.
Christ
the
Mediatour
is
beloved
of
the
Father
,
and
is
he
in
whom
he
is
well
pleased
,
that
so
all
who
come
in
under
his
shadow
,
may
be
accepted
in
him
;
for
,
saith
he
,
my
Father
doth
love
me
.
4.
The
Father
is
so
well
pleased
with
the
reconciliation
of
lost
sinners
,
that
he
loveth
Christ
for
the
undertaking
thereof
,
and
is
fully
satisfied
with
his
suffering
,
for
attaining
that
end
;
In
both
these
respects
it
holds
good
,
Therefore
doth
my
Father
love
me
,
because
I
lay
down
my
life
.
The
Father
is
pleased
with
him
that
he
undertook
that
service
,
and
is
content
with
his
death
as
a
sufficient
ransome
.
5.
Crosses
that
seem
very
gloomy
,
and
have
much
displeasure
in
them
,
are
yet
consistent
with
the
Fathers
love
toward
the
sufferer
,
especially
when
they
are
well
borne
;
So
much
may
we
learn
from
Christs
experience
,
who
albeit
he
drank
of
a
verry
bitter
cup
,
yet
was
beloved
of
the
Father
.
6.
Gods
love
manifested
toward
any
,
in
their
following
of
his
way
,
is
a
sufficient
cordial
against
all
the
bitternesse
of
it
;
for
,
albeit
Christs
sufferings
were
bitter
,
and
stumbled
at
by
many
,
yet
this
sufficeth
him
,
that
therefore
doth
my
Father
love
me
.
7.
The
backside
and
issue
of
Christ
and
his
followers
crosse
,
being
rightly
considered
,
may
sweeten
all
the
rough
way
that
leads
to
it
;
Therefore
doth
he
subjoyne
,
as
another
encouragement
,
I
lay
down
my
life
,
that
I
may
take
it
againe
.
8.
Christ
having
laid
down
his
life
for
the
Redemption
of
lost
man
,
did
take
it
again
;
as
a
testimony
that
the
Father
was
satisfied
with
his
sufferings
;
and
to
be
a
ground
of
strong
consolation
to
beleevers
;
and
,
to
remove
the
scandal
of
his
ignominious
death
:
for
,
all
these
are
to
be
found
in
his
taking
his
life
again
.
9.
Christ
in
suffering
death
for
sinners
,
was
not
forced
to
it
,
nor
could
enemies
have
reached
him
against
his
will
;
But
he
did
it
voluntarily
,
that
so
he
might
commend
his
love
to
sinners
,
and
might
teach
us
to
act
and
suffer
for
him
willingly
,
being
confident
that
enemies
can
never
reach
us
without
our
Father
,
Matth.
10.29
.
for
,
No
man
taketh
it
from
me
,
but
I
lay
it
down
of
my selfe
.
10.
Christ
,
by
his
resurrection
,
gave
a
proofe
how
voluntarily
he
rendred
himselfe
unto
death
;
Therefore
saith
he
,
I
have
power
(
not
only
an
instruction
from
the
Father
,
but
a
liberty
at
his
own
pleasure
,
as
to
any
thing
men
could
do
)
to
lay
it
down
and
I
have
power
to
take
it
againe
.
And
by
this
also
he
would
prove
that
he
can
put
a
period
to
the
sufferings
of
his
own
,
when
he
pleaseth
,
without
any
help
of
their
crooked
wayes
.
11.
The
way
of
accomplishment
of
our
Redemption
was
agreed
upon
betwixt
the
Father
and
the
Sonne
,
before
the
accomplishment
thereof
;
Therefore
saith
he
,
This
commandment
have
I
received
of
my
Father
,
which
clears
that
he
came
,
into
the
world
instructed
how
to
go
about
this
work
.
See
Psal.
40.6
,
7.
with
Heb.
10
6
,
7
12.
It
pleased
Christ
to
suffer
death
,
not
only
voluntarily
,
but
in
a
way
of
subjection
to
his
Fathers
command
,
that
so
the
merite
thereof
might
every
way
be
full
,
and
acceptable
to
the
Father
;
for
,
this
commandment
have
I
received
,
He
was
content
to
be
a
servant
by
paction
,
that
so
his
suffering
might
be
accepted
for
his
people
.
13.
A
command
from
God
makes
service
,
how
ignominious
like
soever
,
become
honourable
;
and
it
is
our
duty
in
suffering
times
,
to
fixe
our
eye
on
the
command
and
will
of
God
,
and
on
his
scope
and
purpose
in
them
,
and
not
on
the
cruelty
or
malice
of
instruments
:
for
,
this
is
an
argument
to
remove
the
scandal
of
his
crosse
,
that
he
did
it
in
obedience
to
a
command
,
This
commandment
have
I
received
of
my
Father
.
Verse
19.
There
was
a
division
therefore
againe
among
the
Jewes
for
these
sayings
.
20.
And
many
of
them
said
,
He
hath
a
devill
,
and
is
mad
,
why
heare
ye
him
?
21.
Others
said
,
these
are
not
the
words
of
him
that
hath
a
devil
.
Can
a
devil
open
the
eyes
of
the
blind
?
The
fourth
and
last
particular
in
this
part
of
the
Chapter
is
,
the
effects
or
consequents
of
this
Sermon
among
the
people
;
who
are
again
divided
in
opinion
about
him
,
verse
19.
Many
of
them
do
calumniate
him
,
as
one
possessed
and
mad
,
and
therefore
not
to
be
heard
,
verse
20.
and
others
do
maintain
that
his
doctrine
and
the
late
miracle
do
sufficiently
refute
such
a
calumny
,
verse
21.
Whence
learn
,
1.
Christs
doctrine
will
not
want
its
own
effect
or
operation
among
hearers
,
be
what
they
will
;
for
,
here
all
of
them
are
put
to
some
exercise
about
these
sayings
.
2.
It
is
not
to
be
expected
that
Christs
doctrine
will
have
alike
effects
in
all
;
but
as
it
gains
ground
on
some
,
so
others
will
harden
themselves
the
more
that
they
are
dealt
with
:
As
here
we
see
,
in
these
different
opinions
about
him
and
his
doctrine
.
3.
Christs
doctrine
,
meeting
with
diversity
of
dispositions
,
is
ordinarily
an
occasion
of
division
or
schisme
,
by
reason
of
the
perverse
obstinacy
of
some
in
opposing
the
truth
,
which
others
must
maintaine
;
for
,
There
was
a
division
(
or
,
schisme
)
therefore
,
among
the
Jewes
for
these
sayings
.
This
is
neither
to
be
imputed
to
the
doctrine
,
nor
yet
to
the
maintainers
of
truth
;
For
it
is
but
mens
corruptions
which
oppose
true
doctrine
,
and
the
friends
of
truth
ought
to
reckon
,
that
division
is
better
than
agreement
in
evill
.
4.
As
Christs
Doctrine
ordinarily
findes
wicked
men
as
they
were
,
if
not
worse
;
So
he
marks
how
often
they
relapse
in
the
same
opposition
to
him
and
his
truth
:
For
these
causes
it
is
marked
that
there
was
a
division
again
,
after
the
former
debates
of
this
kinde
,
Chap.
7.
43.
and
9.
16.
to
shew
,
that
they
were
still
the
same
,
and
that
he
marked
that
it
was
so
.
5.
When
divisions
and
schismes
fall
forth
about
Christ
and
his
doctrine
,
it
is
no
strange
thing
to
see
the
most
part
joyne
on
the
wrong
side
of
the
contraversie
;
for
,
there
are
many
of
them
who
calumniate
him
,
and
but
others
,
or
,
few
only
,
who
take
his
part
.
6.
Opposers
of
Christ
and
his
truth
are
ordinarily
so
possessed
with
prejudice
and
malice
,
that
they
will
not
so
much
as
hear
him
,
nor
can
they
endure
that
others
should
hear
him
patiently
;
for
,
say
they
,
Why
hear
ye
him
?
7.
The
strongest
arguments
that
prejudicate
malice
hath
against
Christ
and
his
truth
,
are
,
calumnies
against
him
and
it
,
and
the
carriers
thereof
;
for
,
this
is
their
argument
,
He
hath
a
devil
,
and
(
which
explains
the
former
)
is
mad
,
and
therefore
ought
not
to
be
heard
.
8.
Malice
is
so
prejudicate
and
blinded
,
that
no
reason
may
be
expected
from
those
who
are
possessed
with
it
;
But
they
will
most
unjustly
and
obstinately
calumniate
,
if
it
were
even
Christ
himselfe
;
for
,
albeit
he
came
to
destroy
the
works
of
Satan
,
and
is
the
Wisdome
of
the
Father
,
yet
,
say
they
,
He
hath
a
devill
,
and
is
mad
.
And
albeit
they
had
often
reproached
him
with
this
,
Chap
7.
20.
and
8.
48.
and
Christ
had
●efined
it
,
yet
they
still
cast
it
up
again
.
9
Let
malice
be
never
so
prejudged
and
violent
,
yet
Christ
will
still
get
some
to
justifie
him
and
his
doctrine
;
for
there
are
others
who
contradict
this
.
10.
Christs
doctrine
and
works
are
sufficient
to
plead
for
him
,
and
to
refute
adversaries
,
even
to
their
face
;
for
,
they
put
it
home
against
those
malicious
men
,
These
are
not
the
words
of
him
that
hath
a
divel
:
Can
a
divel
open
the
eyes
of
the
blind
?
11.
Such
as
would
own
Christ
,
especially
in
a
time
of
opposition
,
ought
to
study
his
doctrine
and
works
,
so
as
the
esteem
of
his
Word
in
the
first
place
;
Therefore
do
they
begin
at
that
,
These
are
not
the
words
of
him
that
hath
a
de●il
,
and
then
the
commendation
of
his
work
followeth
,
can
a
devil
open
the
eyes
of
the
blind
?
Verse
22.
And
it
was
at
Hierusalem
the
feast
of
the
Dedication
,
and
it
was
winter
.
23.
And
Jesus
walked
in
the
Temple
in
Solomons
porch
.
24.
Then
came
the
Jewes
round
about
him
,
and
said
unto
him
:
How
long
doest
thou
make
us
to
doubt
?
If
thou
be
the
Christ
,
tell
us
plainly
.
Followeth
the
second
part
of
the
Chapter
,
wherein
is
recorded
a
sharp
contest
betwixt
Christ
and
some
of
the
Jewes
his
enemies
.
It
seemeth
to
have
followed
not
long
after
the
former
Sermon
,
and
that
Christ
had
stayed
in
and
about
Jerusalem
,
since
he
came
up
to
the
feast
of
Tabernacles
,
Chap.
7.
till
this
time
in
winter
:
And
therefore
,
verse
26
,
27.
he
repeats
the
doctrine
concerning
his
sheep
,
as
a
thing
they
had
lately
heard
.
The
first
encounter
betwixt
them
is
contained
,
verse
22.
—
30.
Wherein
they
put
him
to
it
,
to
speak
out
freely
if
he
was
the
Christ
,
and
he
giveth
them
such
an
answer
as
was
convenient
.
In
these
verses
we
have
recorded
,
1.
The
time
of
this
debate
,
verse
22.
It
was
at
a
feast
of
dedication
,
●or
consecrating
to
God
what
they
had
built
or
repaired
for
his
service
.
This
feast
was
not
kept
in
remembrance
of
the
dedication
of
the
Tabernacle
when
it
was
set
up
in
the
wildernesse
,
of
which
Num.
7.1
.
&c
,
For
(
beside
that
the
Tabernacle
was
now
laid
by
)
that
dedication
was
in
the
first
moneth
,
Exod.
40.2
,
17.
which
answereth
in
part
to
March
and
in
part
to
April
likewise
,
the
dedication
of
the
Temple
,
when
it
was
built
by
Solomon
,
was
in
the
seventh
moneth
,
1
Kings
8.2
.
which
answereth
,
in
part
,
to
September
;
And
the
dedication
of
the
Temple
after
the
captivity
,
was
in
the
moneth
Adar
,
Ezr
6.15
,
16
,
17.
which
answereth
,
in
part
,
to
February
and
March
,
for
they
kept
the
passeover
shortly
after
,
Ezr.
6.19
.
So
that
this
dedication
was
that
performed
by
the
Jewes
in
the
time
of
the
Maccabees
;
who
after
they
had
repaired
and
cleansed
the
Temple
,
and
built
an
Altar
,
did
appoint
a
feast
in
memorial
thereof
1
Macc.
4.59
.
and
that
in
winter
,
or
the
moneth
Chisleu
,
which
answereth
,
in
part
,
to
December
.
And
they
did
it
in
this
season
,
because
in
the
Summer
they
were
infested
with
their
enemies
,
that
they
could
not
get
the
work
attended
.
2.
We
have
recorded
,
the
place
where
this
debate
was
;
to
wit
,
not
only
in
Jerusalem
,
verse
22.
but
in
Solomons
porch
of
the
Temple
,
where
Christ
walked
,
verse
23.
It
was
the
place
where
the
people
met
,
1
Kings
6.3
.
And
albeit
that
built
by
Solomon
was
destroyed
by
the
Chaldeans
,
yet
the
other
that
was
built
again
,
retained
the
ancient
name
,
so
also
,
Acts
3.11
.
3.
We
have
recorded
,
their
first
question
to
Christ
,
upon
which
the
contraversie
ariseth
,
verse
24.
While
Christ
is
walking
in
Solomons
porch
,
the
malicious
Jewes
encompasse
him
,
and
challenge
him
,
that
by
reason
of
his
want
of
freedome
in
doctrine
,
they
were
kept
in
doubt
and
suspence
:
And
therefore
desire
he
would
speak
out
plainly
,
if
he
was
the
Christ
.
This
they
do
,
pretending
to
affect
the
knowledge
of
the
truth
,
but
in
effect
,
intending
to
ensnare
him
,
and
bring
him
upon
the
stage
as
affecting
a
Kingdome
,
if
he
should
declare
himselfe
to
be
the
Messiah
.
That
this
purpose
may
be
yet
more
clear
for
grounding
of
doctrines
,
we
are
to
consider
,
that
much
use
is
made
of
verse
22
,
23.
as
a
warrant
for
consecration
,
or
,
dedication
of
Churches
,
and
for
observation
of
Holy-dayes
enjoyned
by
the
Church
.
And
it
is
alleadged
,
that
Christs
frequenting
of
the
Temple
at
that
time
,
is
an
evidence
of
his
approbation
thereof
.
But
to
refute
this
,
consider
,
1.
Whatever
be
said
of
this
Dedication
in
particular
;
Yet
it
is
certain
that
a
Dedication
of
the
Tabernacle
and
Temple
was
practiced
with
Gods
approbation
under
the
law
;
and
that
the
moral
signification
thereof
(
as
also
of
dedicating
their
houses
,
and
other
things
)
doth
stand
still
in
force
.
But
the
Ceremony
it selfe
is
ceased
,
with
the
ceasing
of
the
typical
holinesse
of
places
and
things
;
and
men
may
as
well
introduce
the
rest
of
the
Jewes
significant
Ceremonies
,
as
this
.
2.
This
feast
of
Dedication
,
or
the
yearly
remembrance
of
it
in
an
Aniversary
feast
of
eight
dayes
,
(
as
the
history
hath
it
)
was
but
an
humane
invention
,
in
these
latter
and
declining
times
of
the
Jewes
;
For
,
beside
that
they
had
no
Prophet
to
authorize
this
,
(
1
Mac.
4.46
.
)
as
they
had
,
for
their
other
sacred
solemnities
;
It
is
remarkable
that
in
the
Dedication
by
Moses
,
Solomon
,
and
those
of
the
captivity
,
albeit
they
keept
a
festivity
on
that
day
,
yet
it
is
no
where
recorded
,
that
they
appointed
so
much
as
one
day
,
to
be
yearly
observed
in
remembrance
thereof
:
So
that
this
latter
practice
,
in
memorial
only
of
renewing
the
Altar
and
some
other
decayed
things
,
is
rather
to
be
looked
on
as
an
evidence
of
their
declining
,
then
as
a
laudable
pattern
.
3.
The
Apostles
naming
of
this
feast
,
and
Christs
frequenting
the
Temple
at
that
time
,
are
no
evidence
of
any
approbation
thereof
.
For
John
doth
mention
it
in
the
History
,
only
to
point
out
the
circumstance
of
time
so
as
was
best
known
to
the
Jewes
;
which
doth
no
more
import
an
approbation
thereof
,
than
Lukes
describing
the
time
of
Pauls
travels
,
by
mentioning
the
Jewish
feasts
,
Acts
20.6
.
and
27.9
.
doth
import
his
approbation
thereof
among
Christians
.
And
Christ
was
present
in
the
Temple
at
that
time
,
not
to
honour
that
feast
,
or
to
countenance
their
humane
invention
.
Nor
doth
it
appear
that
he
was
there
at
this
time
,
that
he
might
take
the
opportunity
of
the
concurse
of
people
at
that
solemnity
,
to
publish
more
of
his
Commission
,
as
was
his
own
and
his
followers
ordinary
practice
at
other
lawful
solemnities
and
meetings
of
the
people
.
For
he
was
not
now
te●ching
in
the
Temple
,
but
only
walking
in
Solomons
porch
,
when
he
was
surrounded
by
the
Jewes
.
Nor
yet
doth
it
appear
that
there
was
any
great
concurse
at
this
feast
in
winter
,
or
,
at
least
,
that
the
people
frequented
the
Temple
much
at
it
;
But
that
they
spent
those
dayes
,
rather
in
carnal
mirth
,
than
as
holy
convocations
:
(
which
is
the
ordinary
best
fruit
that
sloweth
from
mens
own
Traditions
in
Religion
.
)
And
therefore
,
Christ
is
said
to
walk
in
the
porch
,
there
being
but
few
,
or
none
,
there
,
till
this
crowd
came
about
him
.
So
that
as
the
feast
is
named
here
,
only
to
point
out
the
circumstance
of
the
time
of
this
debate
;
So
Christs
walking
in
the
porch
is
subjoyned
,
only
to
point
out
the
circumstance
of
place
,
and
to
shew
that
while
Christ
is
walking
there
,
(
upon
some
occasion
,
into
which
we
need
not
enquire
)
they
enter
upon
this
debate
with
him
.
From
the
words
,
thus
cleared
,
we
may
Learn
.
1.
When
a
Church
hath
backslidden
furthest
,
in
matter
of
doctrine
,
and
lively
and
spiritual
worship
;
then
she
will
be
most
forward
to
devise
and
observe
Ceremonies
of
her
own
,
wherewith
to
serve
God
:
for
,
it
is
in
this
Churches
declining
time
,
that
they
appoint
and
observe
a
feast
of
the
dedication
.
2.
As
a
Church
may
,
in
Gods
justice
,
be
put
to
such
difficulties
,
as
outward
troubles
will
interrupt
their
intentions
of
Reformation
;
So
one
right
use
of
such
a
dispensation
,
is
,
when
it
stirs
up
people
to
lay
hold
of
all
opportunities
of
any
breathing
time
,
to
set
forward
the
work
of
God
:
for
,
so
much
may
be
gathered
from
the
time
of
this
feast
,
it
was
winter
.
Whatever
fault
was
in
their
course
,
or
appointing
that
feast
;
Yet
their
repairing
of
the
Temple
in
winter
(
because
of
which
they
appointed
and
observed
the
feast
at
that
time
)
intimates
how
they
were
molested
with
enemies
in
the
Summer
,
so
that
they
could
not
attend
the
work
;
and
how
they
take
the
opportunity
of
a
time
of
breathing
in
winter
,
to
carry
on
the
work
.
3.
Christ
and
his
servants
may
at
all
occasions
expect
,
that
Satan
and
his
instruments
will
not
be
wanting
to
cast
snares
and
tentations
in
their
way
,
and
to
seek
advantage
against
them
;
for
,
when
he
is
walking
in
Solomons
porch
,
he
is
assaulted
with
tempters
,
who
came
round
about
him
.
But
he
makes
good
use
of
this
,
to
bring
out
precious
truths
;
and
temptations
were
a
part
of
Pauls
Library
at
Ephesus
,
to
enable
him
to
preach
,
Act.
20.19
,
20.
4.
Christs
enemies
are
full
of
subtile
policies
,
and
they
can
turne
themselves
into
all
shapes
,
to
draw
him
(
if
it
were
possible
)
in
a
snare
;
for
,
so
doth
their
practice
teach
,
they
pretend
great
earnestnesse
to
be
clear
and
settled
in
the
point
,
but
they
had
another
designe
.
5.
It
is
a
very
dangerous
condition
,
for
men
to
live
in
suspense
and
incertainty
about
the
matters
of
Religion
;
and
especially
,
not
to
be
settled
in
knowing
and
resting
upon
Christ
:
Therefore
,
say
they
in
this
particular
,
How
long
dost
thou
make
us
to
doubt
?
(
or
,
hold
us
in
suspense
?
)
if
thou
be
the
Christ
tell
us
.
Whether
they
had
any
real
staggering
in
conscience
,
though
overpowered
with
malice
,
or
pretended
to
it
only
,
is
not
much
matter
;
But
they
propound
it
as
a
very
dangerous
condition
(
as
it
is
indeed
)
to
be
so
,
and
so
much
the
worse
,
the
longer
it
continueth
.
The
word
imports
to
have
the
minde
,
or
soul
,
hanging
up
,
as
a
body
in
the
aire
,
and
so
to
be
fleeting
,
wanting
a
foundation
to
rest
on
,
and
this
tends
to
the
destruction
thereof
,
as
the
word
also
signifieth
.
6.
Wicked
men
will
not
finde
the
cause
of
their
distempers
within
themselves
,
so
long
as
they
can
alleage
any
thing
without
them
,
(
if
it
were
even
Christ
and
his
Doctrine
)
to
fasten
it
upon
;
for
,
they
lay
it
all
to
his
charge
,
Thou
makest
us
to
doubt
,
alleaging
that
he
spake
not
plainly
what
he
was
;
whereas
(
as
Christ
after
cleareth
)
it
was
their
own
blindnesse
,
and
their
darknesse
contracted
through
malice
,
that
did
hide
all
this
from
them
.
7.
It
is
a
very
malicious
disposition
in
men
,
when
they
seek
advantage
against
Christ
and
his
servants
,
in
their
free
doctrine
;
and
when
they
desire
them
to
speak
freely
,
of
purpose
to
bring
them
in
a
snare
:
for
,
say
they
,
If
thou
be
the
Christ
,
tell
us
plainly
,
of
purpose
to
entrap
him
.
Verse
25.
Jesus
answered
them
,
I
told
you
,
and
ye
beleeved
not
:
the
works
that
I
do
in
my
Fathers
name
,
they
bear
witnesse
of
me
.
Christs
answer
to
this
Question
consisteth
of
foure
branches
:
In
the
first
whereof
(
in
this
ver.
)
He
clears
himselfe
from
being
any
cause
of
their
unbelief
or
incertainty
in
this
matter
,
as
having
already
cleared
that
case
fully
,
both
by
his
Doctrine
and
Miracles
;
and
so
the
blame
was
all
their
own
.
Whereas
Christ
saith
,
I
told
you
,
albeit
we
will
hardly
finde
that
expressely
and
in
plain
tearmes
he
had
said
to
these
persecutors
that
he
was
Christ
,
whatever
he
did
to
his
disciples
,
and
to
some
others
,
Chap.
4.
25
,
26.
and
9.36
,
37.
Yet
we
finde
that
he
had
oft-times
said
the
equivalent
,
and
spoken
of
himselfe
in
such
tearms
as
was
only
competent
to
the
Messiah
.
So
Chap.
5.25
,
26.
and
6.35
,
48
,
51
,
53
,
54
,
&c.
and
7.37
,
38.
and
8.12
,
35
,
56
,
58
,
and
in
this
Chap.
ver.
9.14
,
15
,
16.
and
elsewhere
.
Doct.
1.
Whatever
be
the
pretences
of
men
for
their
unbelief
,
yet
the
true
cause
thereof
is
in
themselves
,
and
not
in
Christ
,
or
in
his
way
of
doctrine
or
dispensations
;
Therefore
doth
he
clear
himselfe
,
and
lay
the
blame
on
them
.
2.
Christ
word
and
his
works
are
sufficient
to
ground
our
faith
,
and
confirme
it
,
concerning
him
,
and
what
he
is
,
Therefore
,
saith
he
,
to
clear
himselfe
,
I
have
told
you
,
and
,
the
works
that
I
do
in
my
Fathers
name
,
(
as
Mediatour
,
and
his
Ambassadour
)
they
bear
witnesse
of
me
;
to
wit
,
that
I
am
the
Messiah
.
For
albeit
the
Apostles
were
to
do
greater
works
,
Joh.
14.12
.
yet
they
wrought
them
not
in
the
same
way
,
nor
by
their
own
power
;
but
in
his
name
,
that
they
might
testifie
and
bear
witnesse
to
his
glory
.
3.
Such
as
do
not
acquiesce
in
Christs
word
and
working
,
for
confirmation
of
their
faith
,
they
will
not
profit
by
any
other
mean
of
their
own
devising
;
Therefore
doth
Christ
reject
their
desire
concerning
any
further
information
,
since
they
refused
to
profit
by
what
he
had
said
and
done
.
4.
Whatever
specious
name
men
give
to
their
own
not
closing
with
Christ
;
Yet
in
effect
it
is
nothing
else
but
infidelity
,
and
the
fruit
of
an
evil
heart
of
unbelief
:
Therefore
,
whereas
they
said
only
,
they
were
in
doubt
,
or
,
suspense
,
ver
.
24.
He
tells
than
plainly
,
ye
beleeved
not
.
5.
Where
the
Lord
affords
many
means
of
knowledge
and
faith
,
there
unbelief
will
be
the
more
hainous
;
for
,
saith
he
,
I
told
you
,
and
ye
beleeved
not
:
the
works
that
I
do
in
my
Fathers
name
,
they
bear
witnesse
of
me
;
and
yet
ye
beleeve
not
,
as
is
subjoyned
,
ver.
26.
Verse
26.
But
ye
beleeve
not
,
because
ye
are
not
of
my
sheep
,
as
I
said
unto
you
.
In
the
second
branch
of
this
answer
,
Christ
points
out
the
true
cause
of
their
infidelity
;
Which
is
,
not
the
obscurity
of
his
doctrine
,
but
their
not
being
of
his
sheep
;
that
is
,
not
as
yet
converted
,
and
not
only
so
,
but
evidenced
to
be
reprobates
,
if
they
continue
in
that
sinne
.
And
by
this
he
prevents
a
great
objection
,
and
the
scandal
of
their
not
embracing
him
,
who
were
eminent
in
that
Church
;
and
sheweth
,
that
this
contempt
did
not
reflect
on
him
,
but
on
themselves
.
Whence
learn
,
1.
Despisers
of
Christ
will
get
no
affront
rubbed
upon
him
,
but
all
the
prejudice
and
disgrace
is
their
own
;
Therefore
doth
he
clear
here
,
that
their
unbelief
reflected
on
themselves
.
2.
Albeit
Christ
will
not
reveal
unto
men
his
eternal
purposes
concerning
them
,
till
first
they
declare
what
is
in
their
own
hearts
;
Yet
as
he
knoweth
who
are
elect
,
and
who
are
reprobates
,
and
as
he
hath
recorded
in
his
Word
the
evidences
of
men
that
are
reprobates
,
or
,
at
least
,
in
a
reprobate
condition
:
So
he
could
have
wicked
men
affected
and
affrighted
by
seeing
such
evidences
in
themselves
;
Therefore
,
upon
their
unbelief
,
he
leads
them
up
to
see
,
ye
are
not
of
my
sheep
,
that
they
might
consider
how
deep
their
sinne
drew
.
3.
Mens
unbeliefe
under
the
means
of
faith
,
is
a
clear
evidence
of
their
being
in
a
reprobate
condition
,
and
their
continuance
therein
,
an
evidence
that
they
are
reprobates
;
for
,
ye
beleeve
not
,
because
ye
are
not
of
my
sheep
.
4.
Christs
doctrine
is
not
yea
and
nay
,
but
still
the
same
;
and
it
is
mens
great
fault
,
that
being
often
warned
of
their
danger
,
yet
they
mark
it
not
,
nor
make
use
of
it
:
Therefore
doth
he
subjoyne
,
As
I
said
unto
you
,
to
wit
,
in
the
foregoing
parable
,
where
it
had
been
insinuate
,
and
frequently
elsewhere
he
had
pointed
out
their
dangerous
condition
.
And
by
this
he
would
tell
them
that
his
thoughts
of
them
were
still
the
same
,
and
that
it
was
their
great
stupidity
,
not
to
take
notice
of
what
he
had
so
often
repeated
.
Ver.
27.
My
sheep
hear
my
voyce
,
and
I
know
them
,
and
they
follow
me
.
In
the
third
branch
of
the
answer
,
Christ
proves
what
he
had
said
of
them
,
by
shewing
the
contrary
properties
of
his
sheep
,
which
were
wanting
in
them
.
These
he
repeates
from
the
former
parable
and
explication
.
Whence
learn
,
1.
Whoever
reject
Christ
,
yet
he
will
not
want
his
own
peculiar
people
,
and
their
carriage
will
refute
such
as
pretend
to
be
Gods
people
,
and
yet
live
wickedly
;
Therefore
doth
he
here
again
record
that
he
hath
sheep
,
and
what
their
carriage
is
.
2.
It
is
an
undenyable
and
special
evidence
of
Christs
sheep
,
that
they
give
up
themselves
to
his
teaching
and
direction
,
and
do
incline
their
heart
and
care
to
take
notice
of
what
he
saith
;
for
,
it
is
repeated
,
as
a
special
mark
,
my
sheep
,
hear
my
voyce
.
3.
As
Christs
sheep
hear
him
,
so
they
meet
with
special
care
and
providence
from
him
,
in
that
he
not
only
knew
them
from
eternity
,
by
special
purpose
,
and
draws
them
to
him
,
by
special
love
,
but
hath
an
especial
eye
and
care
of
them
;
for
,
and
I
know
them
.
4.
As
it
is
the
duty
and
property
of
Christs
sheep
,
not
only
to
hear
,
but
to
follow
his
directions
;
So
the
consideration
of
his
love
and
care
should
envite
and
encourage
them
so
to
do
:
Therefore
,
after
that
,
I
know
them
,
it
is
subjoyned
,
as
their
bound
duty
to
so
tender
a
Lord
,
and
they
follow
me
.
And
this
,
with
the
other
of
hearing
his
voyce
,
doth
compleat
their
duty
.
Verse
28.
And
I
give
unto
them
eternall
life
,
and
they
shall
never
perish
,
neither
shall
any
man
pluck
them
out
of
my
hand
.
29.
My
Father
which
gave
them
me
,
is
greater
then
all
,
and
no
man
is
able
to
pluck
them
out
of
my
Fathers
hand
.
30.
I
and
my
Father
are
one
.
In
the
last
branch
of
the
answer
,
least
they
should
account
it
a
small
losse
to
be
none
of
his
sheep
;
Christ
,
to
grieve
them
who
would
not
embrace
him
,
lets
them
see
the
fair
priviledges
and
allowance
which
he
conserreth
upon
his
sheep
.
And
,
1.
He
assures
them
of
eternal
life
,
and
of
perseverance
,
till
they
come
to
the
full
fruition
thereof
,
ver.
28.
—
2.
He
confirmes
this
,
from
his
own
and
his
Fathers
power
,
which
is
employed
about
them
,
for
their
preservation
,
and
which
is
above
all
opposition
,
ver.
—
28
,
29.
3.
He
confirmes
further
wherefore
he
had
joyned
his
own
power
with
the
Fathers
in
this
work
,
by
shewing
,
that
he
and
the
Father
are
one
in
essence
,
and
consequently
have
the
same
power
and
will
.
And
therefore
as
none
can
pluck
them
out
of
the
Fathers
hand
,
so
none
can
pluck
them
out
of
his
hand
,
who
is
one
with
the
Father
,
ver.
30.
From
verse
28.
Learn
,
1.
Such
as
come
not
to
Christ
,
are
great
losers
,
and
the
happy
condition
of
these
who
would
not
follow
them
,
will
be
their
eye-sore
one
day
;
Therefore
doth
Christ
preach
to
them
the
fair
priviledges
of
his
people
,
to
let
them
see
how
far
they
prejudged
themselves
,
and
to
vexe
them
.
See
Psal.
112.10
.
Mic.
7.10
.
2.
All
who
come
to
Christ
indeed
,
get
eternal
life
begun
in
them
,
in
the
bud
of
grace
,
and
in
their
right
by
faith
;
for
,
I
give
(
saith
he
,
in
the
present
time
)
unto
them
eternal
life
.
See
1
Joh.
3.9
.
1
Pet.
1.5
.
Luk.
22.29
,
30.
3.
This
great
priviledge
is
Christs
gift
,
being
both
purchased
and
applyed
by
him
;
for
,
I
give
unto
them
eternal
life
.
4.
Albeit
Christs
converted
people
may
have
many
shakings
and
tossings
in
their
condition
;
Yet
their
final
perseverance
,
till
they
come
to
full
possession
of
eternal
life
,
is
certain
:
so
that
whatever
they
lose
by
the
way
,
yet
they
will
not
lose
themselves
eternally
:
Therefore
he
who
giveth
eternal
life
,
doth
also
promise
,
and
they
shall
never
perish
.
5.
When
Christ
conferres
his
special
favours
and
allowances
on
his
sheep
,
he
doth
also
take
a
charge
of
them
and
their
allowances
,
and
hath
a
special
care
of
them
;
for
,
so
is
imported
here
,
the
sheep
,
to
whom
eternal
life
is
given
,
are
in
my
hand
,
saith
he
.
The
forme
of
speech
,
to
be
in
his
hand
,
imports
not
only
that
they
are
under
his
power
,
to
do
with
them
what
he
will
,
so
that
nothing
is
to
be
feared
if
he
desert
them
not
;
But
more
especially
,
it
points
out
,
that
they
are
still
in
his
sight
and
under
his
care
,
whereby
he
testifieth
his
affection
,
and
prevents
any
prejudice
to
them
.
6.
Such
as
are
owned
by
Christ
as
his
sheep
,
and
so
are
put
in
a
blessed
condition
,
will
not
want
adversaries
to
oppose
them
,
and
to
endevour
to
bring
them
down
from
their
happinesse
;
for
,
it
is
supposed
here
,
that
there
will
be
somewhat
(
to
wit
,
Satan
,
the
world
,
and
their
own
flesh
)
to
endevour
to
pluck
them
out
of
his
hand
.
7.
Albeit
the
Lord
do
conferre
grace
and
faith
upon
his
own
,
yet
that
is
not
sufficient
to
secure
them
;
but
these
might
decay
of
themselves
,
if
it
were
not
for
the
purpose
of
God
in
conferring
thereof
,
and
his
power
and
everlasting
armes
,
preserving
the
same
;
Therefore
it
is
that
,
for
securing
of
them
,
they
need
to
be
in
his
hand
.
8.
Christ
is
so
unchangable
in
his
purposes
of
love
,
and
so
invincible
in
his
power
,
that
nothing
shall
be
able
to
hinder
their
perseverance
unto
eternal
life
,
whom
he
takes
in
his
custody
and
charge
;
Therefore
doth
he
confirme
their
perseverance
thus
,
Neither
shall
any
pluck
them
out
of
my
hands
.
As
for
these
who
grant
that
,
indeed
none
can
pluck
them
out
,
unlesse
they
go
out
willingly
of
themselves
;
they
do
clearly
impugne
Christs
reasoning
,
who
upon
this
,
that
none
shall
pluck
them
out
of
his
hand
,
doth
inferre
,
that
they
shall
never
perish
,
whereas
granting
that
distinction
,
it
might
be
said
,
they
may
perish
of
their
own
accord
,
though
they
be
not
plucked
out
,
But
Christ
,
by
this
promise
,
doth
give
assurance
of
their
certain
perseverance
.
From
verse
29.
Learn
,
1.
It
is
an
argument
of
the
Saints
perseverance
,
and
of
Christs
employing
his
power
for
that
end
,
that
they
are
committed
to
him
by
the
Father
to
be
forth-coming
for
them
;
Therefore
doth
he
declare
in
this
matter
,
My
Father
gave
them
me
.
2.
The
Father
doth
so
intrust
Christ
with
his
sheep
,
as
yet
he
casts
not
off
care
of
them
;
But
as
Christ
is
engaged
for
them
,
as
the
Fathers
servant
and
commissioner
:
so
the
Father
is
engaged
to
make
them
forth-coming
to
Christ
,
as
the
covenanted
reward
of
his
sufferings
:
And
so
the
immutable
Father
and
Sonne
,
and
their
invincible
power
,
is
employed
for
their
preservation
;
Therefore
also
they
are
in
the
Fathers
hand
,
as
well
as
Christs
.
3.
The
power
of
God
is
so
invincible
,
and
so
far
above
all
created
opposition
;
and
he
doth
so
let
out
his
power
,
in
maintaining
Saints
in
the
state
of
grace
,
as
doth
sufficiently
assure
them
of
the
certainty
of
their
perseverance
;
for
,
so
doth
the
Argument
run
,
My
Father
is
greater
then
all
,
and
therefore
no
man
is
able
to
pluck
them
out
of
my
Fathers
hand
.
And
here
they
who
except
mans
freewill
in
this
point
,
alleaging
they
may
go
out
of
his
hand
,
they
do
wrong
both
the
power
of
God
,
by
implying
that
the
idol
of
mans
will
must
be
exempt
from
his
dominion
,
as
if
he
could
not
command
it
;
and
his
fidelity
,
who
hath
promised
to
subdue
the
will
to
his
fear
,
that
Saints
may
persevere
,
Jer.
32.40
.
From
verse
30.
Learn
,
1.
Christs
working
in
behalfe
of
his
sheep
doth
demonstrate
his
greatnesse
,
and
prove
him
to
be
God
;
Therefore
doth
he
here
point
out
his
preserving
them
,
with
the
Father
,
as
flowing
from
,
and
being
an
evidence
of
his
eternal
Godhead
.
2.
Christ
is
so
God
,
as
he
is
one
in
essence
and
nature
with
the
Father
;
for
,
saith
he
,
I
and
my
Father
are
one
.
3.
Albeit
Christ
be
one
in
essence
with
the
Father
,
yet
are
they
distinct
persons
one
from
another
;
for
,
albeit
they
be
one
,
yet
there
is
I
and
my
Father
,
and
a
plurality
of
persons
,
we
are
one
.
4.
Because
the
Sonne
is
one
in
essence
with
the
Father
,
therefore
are
they
equal
in
power
,
and
with
one
consent
and
will
are
employed
about
the
same
work
;
for
,
upon
this
ground
,
I
and
my
Father
are
one
,
it
followeth
,
that
they
are
both
about
this
work
of
preserving
the
sheep
,
and
that
his
power
is
sufficient
to
preserve
them
,
because
the
Father
,
with
whom
he
is
one
,
is
greater
then
all
.
Ver.
31.
Then
the
Jewes
took
up
stones
again
to
stone
him
.
From
this
to
verse
39.
We
have
a
second
encounter
betwixt
Christ
and
the
Jewes
,
following
upon
the
former
.
Wherein
,
they
going
to
stone
him
,
ver.
31.
he
upbraids
them
for
dealing
so
with
him
,
who
had
shewed
them
so
many
good
works
,
verse
32.
And
they
alleaging
that
it
was
not
for
his
good
works
,
but
for
blasphemy
,
ver.
33.
He
doth
vindicate
himselfe
of
that
imputation
,
and
sheweth
that
it
was
their
duty
to
beleeve
him
,
ver.
34
,
35
,
36
,
37
,
38.
In
this
verse
we
have
the
carriage
of
the
Jewes
upon
the
former
answer
given
to
them
:
They
,
not
finding
that
advantage
they
expected
,
whereupon
they
might
have
delated
him
to
the
Romans
;
do
take
hold
(
as
they
clear
afterward
)
of
a
pretext
of
the
law
against
blasphemy
,
Lev.
24.14
,
16.
to
condemne
his
doctrine
,
and
thereupon
do
tumultuously
take
up
stones
to
put
him
to
death
.
Whence
learn
.
1.
Whatever
pretences
persecutors
have
of
a
desire
of
plain
doctrine
,
yet
they
will
not
get
their
malice
hid
,
but
will
at
last
bewray
that
they
cannot
endure
what
they
seem
to
desire
;
for
,
they
who
were
so
earnest
(
ver.
24.
)
to
hear
Christ
speak
out
,
are
now
enraged
,
when
he
doth
speak
.
2.
Violence
and
fury
are
the
strongest
weapons
of
persecutors
,
and
it
is
that
only
that
may
be
expected
of
them
,
when
Christ
and
his
servants
preach
that
which
doth
not
please
them
;
for
upon
hearing
of
the
former
doctrine
,
they
are
so
abrupt
,
as
presently
they
take
up
stones
to
stone
him
,
and
that
without
so
much
as
telling
the
cause
or
pretence
,
till
afterward
,
ver.
33.
that
Christ
draw
it
out
of
them
.
In
all
which
we
may
see
how
far
the
fury
of
men
,
in
opposing
truth
doth
outstrip
the
true
zeal
of
the
godly
for
truth
.
3.
As
persecutors
are
incessant
in
their
rage
,
upon
all
new
occasions
;
so
the
Lord
marks
that
it
is
so
,
and
how
often
men
do
let
loose
their
fury
against
his
Sonne
and
servants
;
Therefore
it
is
recorded
that
they
took
up
stones
again
,
after
they
had
done
so
before
,
Chap.
8.
59.
and
at
other
occasions
.
Verse
32.
Jesus
answered
them
,
Many
good
works
have
I
shewed
you
from
my
Father
;
for
which
of
those
works
do
you
stone
me
?
It
seems
that
some
stones
were
cast
at
Christ
,
and
therefore
he
saith
,
ye
stone
me
.
But
in
the
heat
of
this
fury
,
he
findes
matter
of
encouragement
to
himselfe
,
in
what
he
had
done
to
them
.
And
therefore
that
he
may
bridle
their
rage
,
he
doth
clear
his
own
innocency
,
and
upbraid
them
for
this
their
proceeding
,
wherein
they
dealt
so
injustly
,
as
to
reward
him
evil
for
good
,
and
most
ingrately
,
both
against
him
who
sought
their
good
in
what
he
wrought
,
and
against
the
Father
,
by
whose
authority
,
and
in
whose
name
he
had
wrought
.
Whence
learn
,
1.
Times
of
trial
and
persecution
will
put
men
to
make
enquiry
,
and
to
search
what
may
be
in
them
,
drawing
on
such
a
lot
;
for
,
so
much
doth
Christs
practice
teach
,
who
by
his
commending
all
that
he
had
done
to
them
,
doth
insinuate
a
looking
back
to
what
it
was
he
had
done
.
2.
Let
men
never
so
oft
pick
a
quarrel
against
Christ
,
yet
as
in
the
dayes
of
his
flesh
,
he
suffered
nothing
for
any
fault
he
had
done
;
so
men
shall
never
be
able
to
instruct
any
evil
he
hath
done
,
wherefore
he
should
be
hated
or
persecuted
;
Therefore
,
saith
he
,
for
which
works
,
shewed
from
my
Father
,
do
ye
stone
me
?
Importing
they
could
have
no
quarrel
against
him
,
unlesse
they
would
quarrel
a
good
turn
.
3.
It
is
Christ
;
way
with
his
people
and
visible
Church
,
to
work
gloriously
for
them
;
to
multiply
these
his
glorious
works
;
and
,
by
his
working
,
to
set
out
his
own
and
his
Fathers
glory
,
and
give
evidence
of
their
good
will
toward
lost
sinners
:
And
all
this
he
doth
,
to
gain
upon
their
affections
:
for
,
so
much
is
imported
in
what
he
saith
of
himselfe
,
Many
good
works
have
I
shewed
you
from
my
Father
,
(
manifesting
his
glorious
power
,
and
rich
good
will
,
by
working
these
in
his
name
)
because
of
which
he
reckons
they
should
rather
embrace
,
then
stone
him
.
4.
Whatever
be
Christs
and
his
peoples
carriage
,
in
,
or
toward
the
world
;
Yet
they
may
expect
●n
ill
meeting
,
and
to
be
dealt
with
not
only
injustly
,
in
being
made
to
suffer
for
righteousnesse
and
well
doing
,
but
ingrately
,
in
being
rewa●ded
evil
for
good
;
for
,
thus
he
hath
paved
the
w●y
,
who
though
he
had
done
thus
to
them
,
yet
saith
he
,
ye
stone
me
.
5.
Albeit
persecutors
be
injust
and
furious
,
and
may
sl●nder
and
cast
iniquity
upon
suffere●s
,
Psal
55.3
.
Yet
such
as
have
a
good
conscience
,
wi●l
have
confidence
toward
God
,
and
courage
against
enemies
,
in
the
heat
of
trial
;
for
,
Christ
knowing
his
own
innocency
,
it
doth
now
bear
him
out
,
and
leads
him
to
gall
them
.
6
As
sufferers
ought
to
examine
well
what
they
suffer
for
,
so
persecutors
would
consider
seriously
of
the
cause
of
persecution
,
and
wherefore
they
molest
Christ
and
his
followers
;
Therefore
doth
he
put
them
to
consider
,
for
what
do
ye
stone
me
?
7.
Such
as
will
persecute
Christ
and
his
followers
,
will
never
be
able
to
acquit
themselves
of
injustice
and
ingratitude
,
and
of
their
contempt
of
God
,
and
of
his
authority
,
whe●eby
his
Sonne
and
servants
do
act
:
for
,
this
question
is
a
sharp
challenge
of
their
consciences
,
how
they
durst
deal
so
toward
him
,
and
his
Father
,
in
whose
name
he
wrought
.
Ver.
33.
The
Jewes
answered
him
,
saying
,
For
a
good
work
we
stone
thee
not
,
but
for
blasphemy
,
and
because
that
thou
being
a
man
,
makest
thy selfe
God
.
By
this
discourse
of
Christ
it
seems
their
hands
were
bound
up
for
a
time
,
but
not
their
mouths
.
And
in
this
verse
to
avoid
the
dint
of
his
challenge
,
they
lay
aside
the
matter
of
his
works
(
which
oft-times
they
ca●ped
at
)
without
opposition
or
approbation
,
and
take
hold
of
a
p●etence
of
blasphemy
,
in
that
he
being
a
man
,
had
made
himselfe
God
,
for
which
they
would
have
stoned
him
.
Whence
learn
.
1.
Persecutors
,
though
they
be
most
wicked
,
yet
will
be
ashamed
to
avow
the
true
cause
of
their
persecuting
of
Christ
,
and
that
they
are
d●ssatisfied
with
any
good
thing
,
or
to
let
their
course
be
seen
in
its
own
colours
;
Therefore
,
albeit
his
works
did
clear
this
contraversie
,
verse
37
,
38.
and
they
did
indeed
hate
him
for
them
,
more
then
for
his
alleaged
blasphemy
;
yet
they
are
unwilling
that
that
should
appear
,
for
a
good
work
we
stone
thee
not
.
2.
It
is
the
great
policy
of
Satan
and
his
instruments
,
first
to
calumniate
Christ
and
his
followers
,
and
then
to
persecute
them
because
of
these
alleaged
calumnies
;
for
,
say
they
,
we
stone
the
not
,
but
for
blasphemy
.
3.
Such
is
the
perversity
of
men
,
even
within
the
visible
Church
,
that
having
occasion
and
a
tentation
,
that
they
may
come
to
that
height
of
impietie
,
as
to
blaspheme
God
;
And
where
men
do
so
,
they
are
guilty
of
death
;
for
,
so
much
doth
the
Law
of
Moses
,
which
they
pretend
to
obey
here
,
import
,
both
that
some
within
Israel
were
ready
to
fall
in
that
sinne
,
and
that
such
ought
to
be
stoned
,
Lev.
24.16
.
Blasphemy
properly
signifies
the
hurting
of
ones
fame
,
and
being
applyed
to
God
,
imports
the
wounding
and
depriving
him
of
his
honour
and
glory
,
which
(
omitting
rash
and
idle
swearing
)
is
committed
,
when
men
deny
unto
God
what
is
due
unto
him
;
when
they
attribute
unto
him
that
which
doth
not
beseeme
him
;
when
they
ascribe
unto
man
that
which
is
due
only
unto
God
;
and
,
when
they
curse
and
raile
,
or
reproach
God
,
his
Word
,
and
works
.
And
for
preventing
hereof
,
men
should
avoid
unbelief
and
distrust
,
pride
and
selfe-love
,
and
murmuring
under
dispensations
.
4.
Such
corruption
may
creep
into
a
visible
Church
,
as
even
Christ
may
be
accounted
a
blasphemer
,
and
his
most
precious
truths
condemned
as
blasphemy
;
for
,
so
it
was
here
,
we
stone
thee
not
,
but
for
blasphemy
,
and
(
which
explains
and
specifies
what
they
accounted
blasphemy
)
because
that
thou
,
being
a
man
,
makest
thy selfe
God
.
Where
they
do
indeed
understand
Christ
rightly
,
that
he
declared
himselfe
to
be
true
God
,
equal
with
the
Father
,
nor
doth
he
contradict
this
,
but
confirme
it
in
the
following
answer
;
Only
they
wrong
him
,
in
accounting
it
blasphemy
.
For
albeit
it
be
indeed
blasphemy
to
assert
that
any
meer
man
is
God
,
in
proper
tearmes
,
(
though
in
some
respect
some
men
do
bear
that
name
,
ver.
34.
)
yet
he
had
abundantly
cleared
before
,
that
as
he
was
true
man
,
so
he
was
true
God
also
in
the
same
person
.
Verse
34.
Jesus
answered
them
,
Is
it
not
written
,
in
your
Law
:
I
said
,
ye
are
gods
?
35.
If
he
called
them
gods
,
unto
whom
the
word
of
God
came
;
and
the
Scripture
cannot
be
broken
:
36.
Say
ye
of
him
whom
the
Father
hath
sanctified
,
and
sent
into
the
world
,
Thou
blasphemest
,
because
I
said
,
I
am
the
Sonne
of
God
?
Christ
by
two
arguments
vindicates
himselfe
from
the
imputation
of
blasphemy
,
in
asserting
himselfe
to
be
God
.
The
first
(
in
these
verses
)
is
founded
on
that
Scripture
,
Psal.
82.6
.
Wherein
,
1.
He
doth
in
general
prove
,
that
it
is
not
blasphemy
to
call
a
man
god
in
some
respects
,
seeing
Magistrates
get
that
name
,
Psal.
82.
2.
He
argues
upon
this
ground
,
not
barely
that
he
may
call
himselfe
God
,
in
the
same
sense
that
they
get
that
name
;
But
from
the
lesse
to
the
more
,
thus
:
If
they
be
called
gods
who
are
in
that
office
,
much
more
may
I
,
who
am
separate
to
an
higher
employment
,
be
called
so
,
without
blasphemy
.
But
the
Scripture
,
which
cannot
be
broken
,
hath
called
them
so
.
Therefore
I
may
be
called
so
.
And
this
conclusion
he
propounds
by
way
of
question
,
to
shew
the
absurdity
of
their
assertion
,
his
reason
being
considered
,
and
that
their
consciences
could
not
decline
this
consequence
.
For
clearing
the
words
,
and
this
reasoning
,
Consider
,
1.
The
ground
on
which
Magistrates
are
called
gods
(
to
whom
the
word
of
God
came
,
)
may
be
understood
of
their
calling
to
the
office
,
as
it
's
said
of
Prophets
,
The
word
of
the
Lord
came
to
them
:
and
so
several
Magistrates
of
the
Jewes
got
their
office
by
the
Ministry
of
Gods
servants
,
bringing
that
office
and
call
to
them
.
Not
that
a
call
,
ordinary
or
extraordinary
,
to
every
office
,
inferrs
that
title
;
but
only
a
calling
to
that
office
of
power
and
authority
.
It
may
as
well
be
understood
,
that
the
word
came
to
them
,
not
so
much
in
respect
of
their
calling
,
as
that
in
that
same
Scripture
cited
,
God
calls
them
so
,
and
so
it
is
an
exposition
of
that
word
in
the
Psalme
,
I
said
,
ye
are
Gods
,
that
is
,
the
Word
came
to
them
,
and
God
speaking
in
it
,
gave
them
that
title
;
Thus
the
Argument
will
run
strong
enough
,
1.
Since
the
Word
came
to
them
,
and
spake
to
them
under
that
name
,
it
cannot
be
blasphemy
to
call
men
gods
,
as
the
Jewes
alleaged
.
2.
If
they
,
who
,
being
on
earth
,
are
spoken
to
,
and
commanded
,
and
reproved
by
the
Word
,
get
that
title
(
as
is
clear
from
that
Psalme
)
much
more
is
it
due
to
him
,
who
being
from
eternity
with
the
Father
in
heaven
,
and
not
in
the
world
,
did
stoop
to
come
into
it
,
to
perfect
the
work
of
redemption
.
Consider
,
2.
As
for
the
ground
whereon
Christ
argues
,
that
without
blasphemy
he
may
be
called
the
Sonne
of
God
,
(
that
the
Father
hath
sanctified
him
,
and
sent
him
into
the
world
)
.
We
need
not
understand
this
sanctification
only
,
or
so
much
,
of
the
sanctification
and
cleansing
of
his
humane
nature
from
sinne
,
as
of
the
assumption
of
his
humane
nature
into
the
personal
union
,
and
of
his
consecration
from
eternity
unto
the
office
of
Mediatour
;
upon
which
followeth
his
actual
sending
into
the
world
,
in
the
fulnesse
of
time
.
And
albeit
Christ
,
in
this
first
argument
,
seems
rather
to
refute
the
imputation
of
blasphemy
,
then
directly
to
prove
how
he
is
God
,
which
he
doth
in
the
following
argument
:
Yet
there
is
much
insinuate
here
that
evinceth
it
;
As
,
1.
He
sets
himselfe
so
far
above
Magistrates
who
get
that
stile
,
as
doth
necessarily
inferre
he
is
God
in
a
proper
sense
.
2.
The
office
of
Mediatour
,
in
which
he
is
employed
,
is
such
,
as
albeit
his
sanctification
,
and
sending
into
the
world
,
about
it
,
do
not
make
him
God
;
Yet
it
doth
evidence
and
give
us
to
know
that
he
is
God
,
seeing
none
but
Jehovah
could
bear
out
in
that
office
.
Nor
doth
the
Fathers
sending
of
him
,
import
any
inequality
,
seeing
an
equal
may
send
an
equal
with
consent
,
yea
an
inferiour
,
a
superiour
.
3.
He
who
is
first
sanctified
,
before
he
be
sent
into
the
world
,
did
certainly
subsist
,
and
was
,
before
his
incarnation
and
coming
into
the
world
.
4.
It
was
no
small
part
of
his
sanctification
and
sitting
for
his
office
,
that
his
humane
nature
was
assumed
into
a
personal
union
with
his
Godhead
,
and
this
seems
to
be
imported
in
his
sanctification
by
the
Father
,
and
that
he
calls
himselfe
not
God
,
as
Magistrates
were
,
but
the
Sonne
of
God
,
to
shew
not
only
,
that
he
is
not
God
as
secluding
the
Father
,
but
by
eternal
generation
from
the
Father
;
But
also
,
that
this
sanctification
by
the
Father
,
upon
which
he
gathers
this
,
doth
relate
to
the
elevation
of
the
humane
nature
into
a
personal
union
with
the
Sonne
of
God
,
as
well
as
to
his
office
.
From
these
verses
,
Learn
,
1.
The
written
Word
is
the
Judge
and
Rule
whereby
all
contraversies
in
Religion
must
be
decided
;
Therefore
doth
Christ
appeal
to
it
,
is
it
not
written
?
2.
Whoever
be
against
Christ
,
or
whatever
skill
or
interest
they
pretend
in
Scriptures
;
Yet
the
Scriptures
will
be
still
on
his
side
;
Therefore
doth
he
appeal
to
themselves
,
if
the
Scriptures
,
whereof
they
boasted
,
did
not
clear
him
of
blasphemy
,
Is
it
not
written
in
your
La●
?
3.
The
Scriptures
are
a
great
deep
,
and
full
of
treasures
,
to
be
gathered
by
spiritual
and
sober
observers
;
Therefore
doth
Christ
so
solidly
and
profoundly
reason
from
that
text
,
to
his
present
purpose
.
4.
Whatever
be
the
different
subjects
of
holy
Scripture
,
yet
all
of
it
is
a
Law
,
in
so
far
as
men
are
obliged
to
rule
their
conversation
,
affections
,
faith
,
hope
,
and
fear
,
thereby
;
Therefore
,
albeit
elsewhere
the
Old
Testament
be
distinguished
into
the
Law
,
Prophets
,
and
Psalmes
,
Luk.
●4
44.
Yet
here
the
Psalmes
,
whence
this
text
is
cited
,
come
under
the
name
of
Law
.
And
it
may
be
also
,
because
the
word
in
the
Hebrew
language
,
(
wherein
,
or
in
Syriake
,
a
dialect
of
Hebrew
,
Christ
spake
)
rendred
the
Law
,
signifies
generally
,
a
doctrine
.
5.
As
it
is
a
peculiar
priviledge
,
to
have
the
W●●d
and
Oracles
of
God
committed
unto
men
;
So
it
adds
to
mens
guilt
,
when
they
improve
not
this
priviledge
,
but
continue
ignorant
of
the
truths
therein
contained
;
Therefore
doth
he
call
it
your
law
,
not
by
way
of
contempt
,
but
to
reprove
them
who
enjoyed
this
priviledge
,
and
boasted
of
it
,
and
yet
were
ignorant
of
it
,
and
of
what
in
it
might
refute
their
unjust
aspersions
6.
It
is
an
evidence
of
a
malicious
disposition
in
men
,
when
they
do
not
put
a
favourable
construction
(
in
so
far
as
it
is
consistent
with
truth
)
upon
the
words
and
actions
of
their
neighbours
;
for
,
so
much
doth
Christs
re●●oning
in
general
,
charge
upon
them
,
that
since
the
Scripture
calleth
some
men
gods
,
they
needed
not
,
if
malice
had
not
blinded
them
,
have
charged
blasphemy
upon
him
,
though
he
had
been
but
a
meer
man
.
7.
Albeit
Magistrates
be
but
men
like
their
brethren
;
Yet
in
respect
of
their
office
,
they
have
the
glorious
title
of
gods
conferred
upon
them
,
as
being
his
vicegerents
,
and
as
bearing
some
stamp
of
his
authority
and
dominion
:
Therefore
,
saith
the
Scripture
,
I
said
ye
are
gods
.
This
should
both
engage
them
to
see
to
their
qualifications
and
the
exercise
of
their
power
;
and
others
,
to
reverence
and
honour
them
.
8.
Such
as
would
have
right
to
this
glorious
title
,
and
the
priviledges
contained
therein
,
ought
to
have
Gods
calling
to
the
office
they
exerce
;
for
,
he
called
them
gods
,
to
whom
the
Word
of
God
came
,
to
call
them
to
their
employment
.
9.
Let
Magistrates
be
never
so
high
,
yee
are
they
subject
to
God
,
and
to
the
directions
and
injunctions
of
his
word
;
for
,
so
also
the
word
came
to
them
,
as
to
servants
,
as
appears
in
that
Psalme
.
10.
Things
are
in
reality
as
the
Word
of
God
calls
them
,
whatever
men
imagine
to
the
contrary
;
for
,
if
the
word
came
to
them
,
and
he
called
them
Gods
,
—
that
sentence
must
stand
without
empeachment
of
blasphemy
.
11.
Albeit
men
,
who
do
not
reject
the
Scripture
,
will
be
very
assiduous
to
wrest
and
throw
it
to
countenance
their
opinions
and
wayes
,
and
to
bring
their
light
to
it
,
rather
then
seek
light
in
it
;
Yet
its
verdict
doth
stand
unalterable
;
for
,
the
Scripture
cannot
be
broken
,
or
loosed
;
that
sentence
,
that
they
are
gods
,
cannot
be
anulled
,
let
men
cavil
or
glosse
it
as
they
will
.
12.
Christ
is
so
high
above
all
principalities
and
powers
,
as
of
necessity
he
must
be
,
true
God
;
for
,
so
do
the
force
of
his
argument
run
,
that
if
they
were
called
gods
,
much
more
might
he
be
called
the
Sonne
of
God
.
And
therefore
all
the
gods
must
worship
him
,
even
Angels
as
well
as
Magistrates
,
Psal.
97.7
.
with
Heb.
1.6
.
13.
Whosoever
shall
study
Christs
glorious
sanctification
and
separation
from
sinners
,
his
glorious
endowments
,
and
high
employment
and
office
,
must
acknowledge
that
he
is
the
eternal
Sonne
of
God
:
for
,
that
the
Father
hath
sanctified
,
and
sent
him
into
the
world
,
doth
inferre
that
h●
is
the
Sonne
of
God
.
14.
Christs
glory
and
Godhead
wants
not
a
witnesse
in
the
bosome
of
the
greatest
opposer
,
if
Christ
lay
it
at
his
doore
;
Therefore
doth
he
put
them
to
it
,
say
ye
,
thou
blasphemest
,
because
I
said
,
I
am
the
Son
of
God
?
Ver.
37.
If
I
do
not
the
works
of
my
Father
,
beleeve
me
not
.
38.
But
if
I
do
,
though
ye
beleeve
not
me
,
beleeve
the
works
:
that
ye
may
know
and
beleeve
,
that
the
Father
is
in
me
,
and
I
in
him
.
The
second
argument
,
whereby
Christ
proves
that
it
is
no
blasphemy
to
call
himselfe
God
,
and
that
he
is
God
in
very
deed
,
is
taken
from
his
works
.
Wherein
he
grants
that
if
he
did
not
divine
works
,
flowing
from
that
power
common
to
him
with
the
Father
,
they
had
some
pretence
of
excuse
,
for
not
beleeving
him
to
be
God
,
verse
37.
But
since
he
did
these
works
,
they
were
bound
to
lay
aside
any
prejudice
against
his
person
,
and
to
be
led
by
these
works
,
to
acknowledge
and
beleeve
him
to
be
the
true
God
,
one
with
the
Father
,
mutually
existing
the
one
in
the
other
,
ver.
38.
And
so
i●
this
argument
,
Christ
asserts
and
confirmes
the
very
thing
they
opposed
,
and
what
himselfe
had
said
,
ver.
30
Doctrine
,
1.
Christ
did
so
far
condescend
to
cure
the
unbeliefe
of
men
,
as
to
ad
glorious
works
to
his
Word
to
declare
who
he
is
;
for
,
he
hath
the
works
of
the
Father
pleading
for
him
;
That
is
,
not
only
works
done
by
the
Fathers
authority
,
for
so
his
servants
did
work
miracles
,
but
works
done
by
that
power
which
is
common
to
him
with
the
Father
.
2.
Albeit
it
be
our
duty
to
acknowledge
and
to
beleeve
in
Christ
,
yet
he
requires
no
implicite
and
blinde
obedience
in
this
point
;
But
men
should
accuratly
try
the
grounds
of
their
faith
,
and
then
,
on
these
grounds
close
with
him
;
Therefore
doth
he
put
them
to
this
,
If
I
do
not
the
works
of
my
Father
,
beleeve
me
not
,
and
afterward
,
that
ye
may
know
and
beleeve
.
3.
Christs
works
were
divine
,
even
to
the
convincing
of
the
greatest
adversaries
;
and
so
clear
,
that
Christ
was
content
not
to
be
beleeved
,
if
,
after
trial
,
their
consciences
did
not
finde
them
to
be
so
:
Therefore
he
doth
not
decline
them
in
this
matter
,
but
If
I
do
not
the
works
of
my
Father
,
beleeve
me
not
.
4.
When
Christ
hath
manifested
never
so
much
of
himselfe
;
Yet
naturally
men
have
prejudices
against
him
,
and
at
beleeving
in
him
;
Therefore
,
he
supposeth
it
,
as
their
fault
,
ye
beleeve
not
me
.
5.
Albeit
Christ
get
much
wrong
by
unjust
prejudices
of
men
,
yet
he
doth
not
give
over
to
minde
and
seek
their
good
;
Therefore
,
albeit
they
beleeved
not
him
,
yet
he
followeth
them
with
other
means
,
to
draw
them
to
beleeve
,
and
warnes
them
of
their
own
sinne
,
if
they
did
not
;
Though
ye
beleeve
not
me
,
beleeve
the
works
,
&c.
6.
Albeit
it
be
our
duty
to
rest
content
with
Gods
Word
,
as
the
ground
of
our
faith
,
not
seeking
any
other
proofe
;
And
albeit
it
be
our
great
sinne
when
it
is
not
so
;
Yet
when
he
ads
works
to
confirme
his
Word
,
he
may
not
only
exact
beleeving
of
us
,
but
it
is
our
sinne
undeniable
,
if
then
we
beleeve
not
:
Therefore
,
saith
he
,
If
I
do
,
though
ye
beleeve
not
me
,
beleeve
the
works
.
7.
Christ
is
never
rightly
known
and
beleeved
on
,
but
when
he
is
taken
up
as
one
in
essence
with
the
Father
;
And
that
however
the
person
of
the
Sonne
be
distinct
from
the
person
of
the
Father
,
in
respect
of
order
of
subsistence
,
properties
,
and
order
of
working
;
yet
the
divine
essence
is
undivided
,
and
there
is
a
mutual
inexistence
of
one
person
in
the
other
;
for
,
they
must
know
and
beleeve
that
the
Father
is
in
me
,
and
I
in
him
.
Verse
39.
Therefore
they
sought
again
to
take
him
:
but
he
escaped
out
of
their
hand
,
40.
And
went
away
again
beyond
Jordan
,
into
the
place
where
John
at
first
baptized
:
and
there
he
abode
.
Followeth
the
third
encounter
betwixt
Christ
and
these
Jewes
,
and
the
event
of
this
debate
,
wherein
they
let
out
more
of
their
fury
,
and
he
departs
from
them
to
a
place
where
he
gets
more
comfortable
employment
;
And
so
he
leaves
Jerusalem
,
after
he
had
stayed
in
it
,
since
the
feast
of
Tabernacles
,
Chap.
7.
In
these
verses
,
we
have
the
violent
and
continued
fury
of
those
Jewes
;
who
being
convinced
,
will
not
submit
,
but
do
run
upon
the
light
,
and
seek
to
take
him
:
And
his
avoiding
their
fury
,
and
withdrawing
toward
Bethabara
,
and
abiding
there
.
Whence
learn
,
1.
Convictions
of
mens
judgements
will
not
alwayes
gain
upon
them
,
nor
will
Christs
taking
pains
for
that
end
,
do
any
good
;
for
,
after
all
this
clear
reasoning
,
which
they
could
not
resist
nor
refute
;
they
do
not
yeeld
.
2
The
more
pains
is
taken
upon
malicious
Reprobates
,
the
greater
will
their
malice
grow
,
and
their
convictions
,
not
being
sanctified
,
will
degenerate
into
violent
opposition
to
the
light
,
and
the
Messengers
thereof
;
for
,
without
any
yeelding
,
Therefore
they
sought
to
take
him
.
3.
The
maine
disappointments
wherewith
adversaries
meet
in
their
cruel
designes
,
will
not
mollifie
them
,
nor
hinder
them
to
pursue
their
cruel
designes
,
on
all
occasions
;
for
,
albeit
they
had
essayed
this
course
in
vain
before
,
yet
they
sought
again
to
take
him
.
4.
Men
cannot
be
so
assiduous
in
prosecuting
their
cruel
purposes
,
but
the
Lord
can
as
constantly
disappoint
them
,
and
make
one
attempt
prosper
no
better
then
another
;
for
,
as
of
before
,
so
now
again
,
he
escaped
out
of
their
hands
.
5.
Christ
,
in
his
own
person
hath
sanctified
these
means
,
whereof
his
people
need
to
make
use
,
in
their
trials
;
Therefore
doth
he
make
use
of
es●aping
,
or
fleeing
o●t
of
their
hand
.
6
When
men
persist
in
their
contempt
and
persecution
of
Christ
,
he
is
provoked
to
leave
them
;
for
,
He
went
away
again
(
having
been
there
before
,
Chap
1.
●8
,
29
)
beyond
Jordan
,
or
to
Bethabara
,
Chap.
1.
28.
and
there
he
abode
.
7.
When
Christ
is
banished
and
pe●secuted
from
one
place
,
he
will
not
want
another
,
to
which
he
may
repair
;
for
,
he
hath
a
place
beyond
Jordan
,
wh●rein
to
abide
.
8.
Where
the
Lord
hath
taken
much
pains
on
a
people
,
he
will
come
to
crave
an
account
of
the
fruits
thereof
;
Therefore
did
Christ
go
to
the
place
where
John
at
first
baptized
,
to
try
what
fruits
his
Ministry
had
left
behinde
it
.
Verse
41.
And
many
resorted
unto
him
,
and
said
,
John
did
no
miracle
,
but
all
things
that
John
spake
of
this
man
were
true
.
42.
And
many
beleeved
on
him
.
In
these
verses
we
have
the
successe
of
Christ
;
Ministry
beyond
Jordan
,
in
that
many
resorted
to
him
,
and
finding
that
Christ
did
surpasse
John
,
who
never
wrought
any
miracle
among
them
,
and
that
Johns
predictions
concerning
Christ
,
we●e
all
verified
,
many
of
them
do
beleeve
on
him
,
not
rejecting
John
(
as
many
of
his
followers
did
cleave
to
him
,
in
opposition
to
Christ
)
but
being
led
by
his
Ministry
to
Christ
.
Whence
learn
,
1.
When
the
Lords
servants
are
preserved
in
the
midst
of
many
dangers
,
it
is
for
very
good
purpose
,
and
that
they
may
yet
do
him
more
service
,
in
their
generation
;
for
,
Christ
is
preserved
and
sent
away
,
that
he
may
get
an
abode
,
and
do
good
in
this
place
.
2.
When
men
do
haunt
and
frequent
publike
ordinances
,
it
is
a
presage
that
Christ
hath
some
work
to
work
there
;
for
,
in
this
place
,
where
many
were
converted
,
many
resorted
to
him
,
to
wit
,
either
of
the
inhabitants
of
the
place
,
or
of
these
who
by
frequenting
the
passage
there
,
had
occasion
to
hear
John
often
.
3.
When
Christ
is
well
known
,
he
will
be
found
far
above
the
chiefe
of
his
servants
,
and
all
their
excellency
nothing
to
his
;
for
,
they
said
,
John
did
no
miracle
,
as
this
man
doth
.
4.
No
man
who
speaks
to
the
commendation
of
Christ
,
according
to
his
Word
,
will
ever
be
found
liars
;
And
it
is
commendation
enough
to
faithful
servants
,
that
they
are
found
true
in
what
they
say
of
him
;
for
,
it
is
Johns
commendation
,
and
an
evidence
of
Christs
glory
,
all
things
that
John
spake
of
this
man
,
were
true
.
5.
The
excellency
of
Christ
is
then
only
rightly
studied
,
when
men
do
close
with
him
,
and
embrace
him
by
faith
;
for
,
this
is
the
fruit
of
all
their
reasonings
and
observations
,
And
many
beleeved
on
him
there
.
6.
The
pains
taken
by
faithful
Ministers
may
lay
long
like
seed
under
the
ground
,
and
yet
at
last
,
by
some
new
watering
,
break
forth
in
faire
fruit
;
for
,
here
Johns
Ministry
hath
fruit
upon
Christs
coming
,
long
after
he
is
dead
.
CHAP.
XI
.
THis
Chapter
contains
the
history
of
Christs
returne
into
Judea
,
from
which
he
had
et●red
himselfe
Ch
,
10
39
40.
and
a
famous
miracle
,
of
raising
Lazarus
from
the
dead
,
wrought
at
his
returne
together
with
some
effects
and
consequents
that
followed
thereupon
.
The
Chapter
may
be
taken
up
in
three
parts
.
1.
The
Antecedents
of
the
miracle
,
some
whereof
are
privious
to
his
return
to
Judea
,
ver.
1.
—
16.
some
of
them
fell
forth
after
he
came
near
to
Bethany
,
and
before
he
came
to
Lazarus
grave
,
ver.
17.
—
37.
and
some
of
them
,
at
the
grave
,
before
the
miracle
was
wroug●t
,
ver.
38.
—
42.
2.
The
miracle
it selfe
,
ver.
43
,
14.
●
.
The
effects
and
consequents
thereof
,
both
in
the
spectatours
,
and
in
the
chiefe
Rulers
of
the
Jewes
,
and
in
Christ
himselfe
,
ver.
45.
—
57.
Ver.
1.
NOw
a
certaine
man
was
sicke
,
named
Lazarus
●f
Bethany
,
the
towne
of
Mary
,
and
her
sister
Martha
.
2.
(
It
was
that
Mary
which
anointed
the
Lord
with
oyntment
,
and
wiped
his
feet
with
her
haire
,
whose
brother
Lazarus
was
sick
.
)
This
being
one
of
the
greatest
and
most
famous
miracles
,
and
being
one
of
the
last
wrought
by
Christ
,
upon
occasion
whereof
many
passages
of
divine
providence
are
manifested
,
and
much
precious
doctrine
published
;
Therefore
the
Antecedents
thereof
are
so
largely
insisted
on
.
And
the
Antecedents
previous
to
his
returne
,
may
be
taken
up
in
these
,
1.
A
remote
occasion
of
his
return
,
and
Antecedent
of
the
miracle
which
is
Lazarus
sicknesse
,
ver.
1
,
2.
2.
A
nearer
occasion
of
his
returne
,
which
was
a
message
sent
to
Christ
in
behalfe
of
sick
Lazarus
,
ver.
3.
3.
Christs
present
return
to
this
message
,
both
in
word
,
ver.
4.
and
action
,
ver.
5
,
6.
4.
is
preparation
at
last
to
return
,
with
his
conference
with
,
and
trial
of
the
disciples
in
that
matter
,
verse
7.
—
16.
In
these
verses
(
which
contain
a
remote
occasion
of
his
return
,
and
antecedent
of
the
miracle
)
we
have
a
description
of
the
person
on
whom
it
was
wrought
,
1.
From
his
name
Lazarus
,
the
same
,
as
appears
,
with
,
Eleazar
.
2.
From
his
condition
,
he
was
sick
,
or
infirme
,
as
the
Word
imports
.
3.
From
the
place
of
his
habitation
,
and
friends
;
He
was
of
Bethany
,
a
village
near
to
Jerusalem
,
ver.
18.
and
Mary
and
Martha
,
(
of
whom
Luk.
10.38
,
39
)
were
his
sisters
,
as
afterward
appears
.
This
village
is
called
Mary
and
Martha's
town
,
because
they
were
born
there
,
as
Joh.
1.44
.
or
,
because
indeed
it
was
Lazarus
and
their
property
,
and
so
they
are
afterward
visited
by
them
of
Jerusalem
,
as
persons
of
respect
;
and
the
sisters
get
the
name
of
it
,
because
they
have
been
spoken
of
before
,
Luk
10.38
.
and
so
are
better
known
in
this
history
,
then
Lazarus
yet
was
.
Or
,
the
reason
of
this
designation
is
,
rather
because
whoever
was
Master
of
this
village
,
yet
they
are
most
eminent
of
any
in
it
,
in
Christs
account
,
they
being
godly
,
and
he
having
been
entertained
there
.
4.
To
make
this
description
more
clear
,
and
because
there
are
several
Maries
mentioned
in
the
Gospel
;
therefore
John
describes
this
Mary
the
sister
of
Lazarus
from
a
particular
practice
of
he●s
,
ver.
2.
Which
doth
not
relate
to
that
history
,
Luk.
7.37
38.
which
was
done
by
another
woman
,
but
to
that
which
is
afterward
mentioned
,
Joh.
12.3
,
&c.
And
albeit
that
was
done
after
Lazarus
sicknesse
and
restitution
,
in
order
of
time
;
Yet
John
who
wrote
the
History
long
after
,
doth
here
record
it
by
way
of
anticipation
.
Doctrine
1.
As
the
Lords
children
are
not
exemp●ed
from
ordinary
trials
,
and
are
never
well
but
when
they
have
some
exercise
or
other
:
So
,
their
being
under
exercise
is
a
mean
to
make
both
their
honesty
,
and
Gods
love
to
them
,
not
our
;
for
,
Lazarus
,
a
friend
of
Christ
,
was
sick
,
and
albeit
he
was
a
good
man
,
yet
there
is
no
mention
of
him
in
the
former
history
,
Luk.
10.
but
only
of
his
sisters
,
till
now
that
he
is
sick
,
and
then
he
is
taken
notice
of
,
and
Christs
love
to
him
registrate
.
2.
Whatever
ba●k
Saints
do
bear
in
the
world
,
yet
they
be
ratifie
the
place
where
they
dwell
,
and
their
house
who
entertain
Christ
,
is
most
eminent
in
his
account
,
were
it
never
so
mean
otherwise
;
for
,
this
is
the
character
Christ
gives
of
Bethany
,
it
is
the
town
of
Mary
,
and
her
sister
Martha
.
It
is
needlesse
to
assert
that
Martha
,
who
it
seems
was
the
eldest
,
Luk
10.38
.
is
named
after
Mary
the
youngest
,
because
Mary
was
most
eminent
in
piety
,
which
Christ
respects
above
all
;
for
in
the
5th
.
ver.
we
finde
this
order
inverted
,
and
Martha
placed
first
.
3.
Christian
friends
,
especially
if
they
be
also
near
in
relation
,
are
useful
helps
in
a
day
of
trial
;
Therefore
is
mention
made
of
Mary
and
Martha
,
upon
occasion
of
Lazarus
sicknesse
,
because
they
were
useful
and
eminent
in
the
following
passages
,
relating
to
their
brothers
recovery
.
See
Eccles.
4.9
,
10
,
11
,
12.
4
As
for
that
practice
of
Mary
,
recorded
ver.
2.
seeing
it
is
only
mentioned
here
to
distinguish
her
from
others
,
I
shall
remit
it
to
the
proper
place
,
Chap.
12.
Only
we
may
gather
from
it
.
1.
The
Lord
will
not
suffer
mens
actions
to
die
with
them
;
and
particularly
,
A
good
turn
done
to
Christ
,
will
not
be
forgotten
of
him
;
Therefore
,
according
to
that
promise
,
Matth.
26.13
.
that
this
should
be
told
of
her
,
John
doth
here
,
on
this
occasion
,
record
it
.
2.
Love
to
Christ
is
that
which
God
takes
especial
notice
of
,
and
which
doth
commend
them
who
have
it
;
for
,
it
was
an
act
of
Maries
love
,
which
is
so
diligently
recorded
.
3.
It
is
the
will
of
God
,
that
posterity
take
notice
of
the
eminent
graces
that
have
shined
in
Saints
,
that
they
may
imitate
them
;
for
,
this
is
recorded
not
only
to
her
commendation
,
but
that
Christs
commending
it
,
and
the
savour
thereof
,
may
invite
others
to
imitate
her
.
Verse
3.
Therefore
his
sister
sent
unto
him
,
saying
,
Lord
,
behold
,
he
whom
thou
lovest
is
sick
.
In
this
verse
we
have
a
second
antecedent
and
a
more
near
occasion
of
his
returne
;
to
wit
,
The
message
of
these
sisters
unto
Christ
,
whose
modesty
and
care
of
their
sick
brother
not
permitting
them
to
go
to
him
themselves
they
send
a
messenger
to
acquaint
him
with
the
condition
of
their
sick
brother
;
And
to
prevaile
with
him
,
they
describe
their
brother
,
neither
from
his
name
,
nor
from
any
good
in
him
,
but
from
Christs
love
to
him
.
And
albeit
this
their
carriage
,
in
sending
a
messenger
to
acquaint
Christ
with
their
brothers
sicknesse
,
may
seem
to
intimate
their
weaknesse
,
in
not
knowing
,
or
not
minding
(
by
reason
of
their
present
griefe
)
his
omniscience
,
which
might
have
taught
them
to
acquiesce
in
their
pre●enting
the
matter
to
him
by
prayer
;
Yet
,
as
we
finde
it
not
condemned
that
any
came
or
sent
to
him
,
while
he
was
on
earth
,
and
their
doing
so
,
contributed
to
make
his
glory
conspicuous
in
his
working
;
so
their
practice
,
and
the
message
they
send
,
do
afford
profitable
instructions
.
Doct.
1.
Albeit
Christ
be
looked
on
,
oft-times
,
as
very
troublesome
company
,
and
therefore
men
do
drive
him
away
,
either
from
themselves
,
by
ill
entertainment
,
or
from
the
places
they
live
in
,
by
persecution
;
Yet
it
will
be
found
,
that
he
may
very
ill
be
wanted
in
any
place
;
for
,
albeit
Christ
was
driven
away
by
the
Jewes
fury
,
Chap.
10.
39
,
40.
Yet
he
is
now
missed
and
needed
in
Judea
2.
Albeit
the
bonds
of
nature
will
not
alwayes
tye
friends
one
to
another
;
yet
true
piety
will
make
the
society
of
such
comfortable
,
and
make
them
truely
useful
one
to
another
in
straits
;
for
,
here
Lazarus
and
his
sisters
dwell
together
,
and
they
bear
a
great
weight
in
this
his
affliction
,
employing
all
means
for
his
good
,
and
being
afterward
heavily
afflicted
,
when
they
succeed
not
according
to
their
desire
.
3.
As
Christ
hath
taken
on
man
;
nature
,
so
he
hath
also
contracted
a
friendship
betwixt
himselfe
and
some
lost
sinners
;
And
as
he
respects
all
his
creatures
,
as
he
is
God
and
all
mankinde
,
his
parents
,
kinred
,
nation
,
friends
,
and
acquaintance
in
their
several
relations
,
as
he
is
man
;
and
loves
all
his
elect
,
as
he
is
Mediatour
:
So
it
hath
pleased
him
also
,
as
a
good
man
,
to
bear
especial
love
to
some
of
his
own
elect
,
as
a
man
doth
to
his
especial
friends
;
Therefore
is
Lazarus
described
here
to
be
,
he
whom
thou
lovest
,
which
doth
not
seclude
his
love
to
him
in
most
of
the
former
respects
,
but
yet
especially
points
at
that
especial
love
to
him
as
a
singularly
good
man
.
So
also
did
he
love
the
beloved
disciple
,
Joh.
13.23
.
4
,
Whatever
may
be
the
expectations
of
men
upon
Christs
love
to
them
yet
it
will
not
exempt
them
from
outward
calamities
;
for
,
albeit
they
might
think
it
strange
,
that
he
whom
thou
lovest
is
sick
,
yet
both
of
these
are
consistent
,
and
may
stand
together
.
5.
Whatever
mens
straits
be
,
bodily
or
spiritual
,
great
or
small
,
or
whatever
lawful
means
they
employ
when
they
are
under
them
;
Yet
then
are
difficulties
rightly
taken
up
,
when
men
look
upon
them
as
needing
and
calling
for
Christ
;
and
when
,
accordingly
,
the
afflicted
and
their
friends
also
do
recommend
the
trial
to
him
;
for
,
such
is
their
carriage
,
they
finde
a
need
of
Christ
,
for
help
under
this
bodily
and
outward
trial
,
and
accordingly
,
sent
unto
him
.
6.
In
coming
to
Christ
,
and
employing
of
him
under
difficulties
,
no
impediment
that
may
deterre
us
,
ought
to
be
regarded
;
for
,
albeit
in
sending
this
message
,
it
might
be
suggested
,
That
,
possibly
,
he
had
more
to
do
,
and
might
do
more
good
where
he
was
;
That
being
far
off
,
he
could
not
come
in
time
;
and
,
That
it
was
not
safe
to
expose
himselfe
to
the
fury
of
the
Jewes
;
Yet
they
being
in
need
,
passe
over
all
these
,
and
sent
unto
him
.
7.
Albeit
Christ
may
make
use
of
a
trial
,
to
beget
friendship
betwixt
him
and
some
of
his
elect
;
Yet
they
have
a
great
advantage
,
who
have
it
made
up
before
;
for
,
this
is
the
ground
of
their
confidence
,
that
Christ
loved
Lazarus
before
,
He
whom
thou
lovest
,
is
sick
.
And
therefore
,
if
ever
men
think
they
will
stand
in
need
of
Christ
,
they
should
make
acquaintance
with
him
in
time
.
8.
Whatever
there
may
be
on
Saints
part
,
that
would
seem
to
commend
them
to
Christ
;
yet
true
Saints
will
renounce
all
that
,
and
betake
themselves
only
to
his
free
love
toward
them
;
for
,
so
much
doth
their
practice
teach
,
They
do
not
describe
Lazarus
as
their
brother
,
as
if
they
would
boast
of
any
credite
with
Christ
by
their
worth
;
nor
do
they
mention
any
love
in
Lazarus
entertaining
Christs
love
,
but
they
betake
themselves
only
to
this
,
it
is
he
whom
thou
lovest
.
9.
Such
as
do
beleeve
Christs
love
toward
them
,
ought
also
to
beleeve
that
even
their
bodily
infirmities
are
respected
by
him
,
and
will
be
an
acceptable
errand
to
come
to
him
withall
;
for
,
they
do
confidently
employ
him
in
this
,
Behold
,
he
is
sick
.
10.
Where
Christs
love
is
beleeved
,
it
will
be
accounted
enough
to
lay
our
case
before
him
,
without
prescribing
the
way
of
help
to
him
;
Therefore
,
do
they
content
themselves
with
this
petition
,
Behold
,
be
whom
thou
lovest
is
sick
,
and
they
say
no
more
.
As
Saints
can
never
have
peace
in
any
condition
,
till
they
tell
Christ
of
it
;
So
they
know
their
needs
not
much
be
said
to
a
Father
,
in
limiting
him
to
their
desires
;
but
when
they
have
laid
their
case
before
him
to
be
considered
,
they
may
commit
the
answer
to
his
wisdome
and
love
.
Ver.
4.
When
Jesus
heard
that
,
he
said
,
This
sicknesse
is
not
unto
death
,
but
for
the
glory
of
God
,
that
the
Son
of
God
,
might
be
glorified
thereby
.
Followeth
a
third
antecedent
of
his
return
to
Judea
,
containing
Christs
present
answer
to
this
message
,
which
consists
of
two
branches
1.
What
he
said
,
ver.
4.
2.
What
he
did
,
ver.
5
,
6.
In
this
verse
we
have
his
speech
,
directed
chiefly
(
as
would
appear
)
to
the
messenger
,
to
carry
back
to
Mary
and
Martha
,
for
their
encouragement
;
Wherein
he
declareth
,
that
this
sicknesse
tended
not
to
Lazarus
death
,
but
to
the
manifestation
of
the
glory
of
God
,
in
the
glorifying
of
his
Sonne
.
While
he
sets
down
the
end
of
this
sicknesse
negatively
,
that
it
is
not
unto
death
,
albeit
he
did
dye
;
It
is
not
sufficient
to
clear
it
thus
,
that
it
tended
not
to
bring
Lazarus
to
eternal
death
;
For
,
albeit
that
be
a
great
comfort
,
yet
it
is
not
chiefly
intended
here
,
as
appears
from
what
is
after
positively
set
down
of
Gods
purpose
in
this
sicknesse
;
But
the
meaning
is
,
that
albeit
he
should
die
,
yet
not
irrevocably
,
and
so
as
he
should
not
be
restored
to
live
,
even
here
again
,
as
they
understood
his
death
,
ver.
24.
And
thus
also
,
Mark
.
5.39
.
he
denyeth
that
a
damsel
is
dead
,
but
affirmeth
that
she
sleepeth
,
because
he
was
to
raise
her
as
out
of
a
sleep
.
Doctrine
.
1.
Whatever
Christ
do
to
his
own
in
affliction
,
yet
he
alloweth
encouragement
upon
them
;
Therefore
doth
he
dispatch
away
the
Messenger
with
comfortable
newes
to
the
sisters
.
And
albeit
his
after
dealing
seem
to
contradict
all
this
,
(
a●
there
is
never
an
encouraging
word
given
,
but
a
tentation
will
be
let
out
after
it
,
to
try
our
faith
about
it
)
Yet
he
would
have
,
them
stick
by
this
,
and
would
have
them
look
on
sweet
looks
and
good
words
from
Christ
,
as
more
then
halfe
health
in
the
midst
of
sorest
trouble
.
2
It
is
an
encouragement
to
Christs
own
in
trouble
,
that
he
is
a
skilful
Physitian
,
who
takes
up
their
disease
rightly
,
and
what
it
tends
to
;
So
that
they
shall
not
perish
through
want
of
skill
,
or
wrong
application
of
cures
;
Therefore
,
in
the
first
place
,
he
tells
them
that
he
knows
the
disease
,
what
it
is
,
and
what
it
tends
to
,
This
sicknesse
is
not
unto
death
,
&c.
3.
It
is
Christs
allowance
that
his
people
,
in
looking
on
their
troubles
,
do
not
judge
of
them
by
the
first
view
,
nor
by
their
nearest
end
(
for
so
the
end
of
this
sicknesse
was
death
:
)
Nor
yet
by
what
of
their
own
nature
they
portend
,
and
tend
unto
,
(
for
in
that
respect
also
,
this
sicknesse
was
unto
death
:
)
But
that
they
look
to
Gods
furthest
and
most
principal
end
in
them
,
and
to
what
God
(
who
brings
light
out
of
darknesse
,
meat
out
of
the
eater
,
and
life
out
of
death
)
can
bring
out
of
them
;
for
,
it
is
in
this
respect
that
God
would
have
them
,
for
their
encouragement
,
seeing
that
this
sicknesse
is
not
unto
death
,
as
is
before
explained
.
4.
As
Gods
own
glory
is
his
supreme
end
in
all
things
;
so
in
particular
,
his
scope
in
sending
afflictions
on
his
people
,
is
to
make
his
glory
conspicuous
in
their
through-bearing
under
them
,
and
in
giving
an
issue
from
them
;
for
,
saith
he
,
this
sickness
is
for
the
glory
of
God
.
And
albeit
God
do
not
manifest
his
glory
in
so
extraordinary
a
way
,
when
his
people
are
in
trouble
,
as
he
did
on
Lazarus's
behalfe
,
yet
the
general
holds
still
true
,
that
he
will
be
glorified
in
all
the
exercises
of
his
people
.
5.
The
Lords
purpose
to
glorifie
himselfe
on
behalfe
of
his
people
,
requires
that
they
be
exercised
with
sicknesse
and
other
infirmities
,
that
so
he
may
magnifie
his
power
,
wisdome
,
mercy
,
and
love
,
toward
and
upon
them
;
for
,
there
must
be
sicknesse
,
that
the
glory
of
God
may
shine
.
6.
Were
afflictions
never
so
bitter
and
so
grievous
,
yet
this
ought
to
sweeten
them
,
if
God
take
occasion
thereby
to
honour
himselfe
;
for
,
this
is
an
encouragement
to
sweeten
the
cup
,
and
make
them
submit
,
that
this
sicknesse
is
for
the
glory
of
God
.
See
Joh.
12.27
,
28.
2
Cor.
12.9
,
10.
7.
God
is
glorified
,
in
that
his
Sonne
Christ
is
glorified
;
and
his
glory
in
helping
his
people
under
trouble
,
shines
,
in
proving
Christ
to
be
omnipotent
and
true
God
equal
with
the
Father
,
in
giving
deliverance
to
them
;
for
,
he
clears
,
that
it
is
for
the
glory
of
God
,
in
this
respect
,
that
the
Sonne
of
God
may
be
glorified
thereby
.
So
that
as
none
do
honour
the
Father
,
who
do
not
honour
the
Sonne
,
Joh.
5
,
23.
So
it
may
encourage
Saints
,
that
the
Father
accounts
Christs
glorifying
of
himselfe
on
their
behalfe
,
to
be
for
his
glory
.
Ver.
5.
Now
Jesus
loved
Martha
,
and
her
sister
,
and
Lazarus
.
6.
When
he
had
heard
therefore
that
he
was
sick
,
he
abode
two
dayes
still
in
the
same
place
where
he
was
.
In
these
verses
,
we
have
Christs
present
answer
by
deeds
to
this
message
,
to
wit
;
That
however
he
loved
not
only
Lazarus
,
as
they
propound
it
,
ver.
3.
but
themselves
also
,
ver.
5.
Yet
when
he
heard
of
his
sicknesse
,
he
stayed
still
two
dayes
before
he
motioned
his
returne
to
Judea
,
ver.
6
,
This
he
did
,
that
Lazarus
being
dead
before
he
came
,
the
two
sisters
might
be
the
more
fully
tried
,
and
his
own
glory
might
shine
the
brighter
,
for
strengthening
the
faith
of
his
people
,
as
will
be
seen
in
the
sequel
of
the
history
,
particularly
,
ver.
15.
Doct.
1.
As
God
hath
set
his
love
on
sinful
dust
,
and
Christ
man
hath
by
his
own
practice
sanctified
holy
friendship
;
So
mens
pretending
and
saying
they
are
beloved
of
Christ
,
is
to
little
purpose
,
unlesse
Christ
say
so
also
;
Therefore
is
it
confirmed
here
,
what
they
had
expressed
concerning
Lazarus
.
2.
Such
as
,
upon
Gospel
tearms
and
grounds
,
do
lay
claime
to
Christs
love
,
will
not
be
repelled
nor
disappointed
;
for
,
they
say
,
it
is
he
whom
thou
lovest
,
and
here
,
Amen
is
said
to
their
claime
,
Jesus
loved
Lazarus
.
3.
It
is
a
great
mercy
to
be
beloved
of
Christ
,
but
it
is
a
double
mercy
,
when
the
Lord
lets
out
his
love
on
a
whole
society
and
children
of
a
family
together
;
Therefore
it
is
added
,
Jesus
loved
Martha
,
and
her
sister
,
and
Lazarus
,
which
might
be
a
comfort
to
every
one
of
them
,
in
respect
of
the
rest
.
4.
Saints
sobriety
,
in
esteeming
of
themselves
,
and
in
preferring
others
to
themselves
,
will
never
loose
them
any
thing
in
Christs
estimation
;
Therefore
,
albeit
they
mention
only
Lazarus
as
beloved
of
Christ
,
ver.
3.
yet
here
themselves
also
are
added
.
Unbeliefe
is
indeed
no
sobriety
,
nor
yet
is
it
sobriety
in
Saints
,
to
shut
out
themselves
from
any
part
in
Christs
love
;
Yet
when
men
have
laid
hold
on
him
,
it
becomes
them
to
preferre
others
,
and
make
more
noise
of
them
,
then
of
themselves
.
5.
Albeit
there
may
be
much
difference
of
growth
among
Saints
,
&
some
may
have
moe
blemishes
then
others
;
Yet
Christ
doth
love
true
grace
in
any
of
his
,
how
weak
so
ever
;
Therefore
,
albeit
Martha
was
more
wordly
then
Mary
,
Luk.
10.39
,
40
,
41
,
42.
and
it
appears
afterward
she
was
not
so
broken
spirited
as
she
,
yet
Jesus
loved
Martha
,
as
well
as
Mary
.
6.
Christ
requires
that
his
peoples
heart
be
guarded
against
any
misconstruction
of
his
dealing
,
by
the
faith
of
his
love
and
seeing
love
in
all
of
it
;
Therefore
is
this
premitted
,
of
his
love
to
them
,
to
prevent
any
misconstruction
of
his
stay
till
Lazarus
should
dye
.
7.
There
is
no
outward
crosse-dispensation
,
nor
apparently
harsh
dealing
,
but
it
is
consistent
with
love
,
and
may
slow
from
love
to
his
own
;
And
particularly
,
Christ
may
dearly
love
his
own
,
and
yet
may
delay
to
help
them
,
even
in
their
extremity
,
till
a
fit
time
come
,
wherein
his
glory
may
shine
,
and
the
mercy
be
more
conspicuous
;
Therefore
upon
this
,
that
Jesus
loved
them
it
followeth
,
When
he
had
heard
therefore
that
he
was
sick
,
he
abode
two
dayes
still
in
the
same
place
where
he
was
.
Verse
7.
Then
after
that
saith
he
to
his
Disciples
,
Let
us
go
into
Judea
againe
.
Followeth
the
last
thing
antecedent
to
his
returne
;
which
is
,
his
preparation
to
return
,
and
his
trial
of
the
disciples
about
that
matter
.
This
is
contained
in
several
conferences
with
the
disciples
,
to
ver.
17.
which
shall
be
spoken
to
in
order
.
In
this
ver.
he
excites
and
invites
to
go
and
return
with
him
again
,
which
draws
on
the
following
conference
.
Whence
learn
,
1.
Such
as
seem
to
be
but
onlookers
in
the
trials
of
others
,
may
yet
get
a
sharper
trial
by
it
,
then
they
expect
;
for
,
so
much
may
we
learn
from
this
conference
in
general
,
wherein
the
disciples
get
a
trial
about
Lazarus
sicknesse
,
by
reason
of
their
own
fear
,
and
therefore
he
conferred
with
them
,
and
said
,
to
his
disciples
let
us
go
,
&c.
2.
Christ
will
,
in
due
time
,
satisfie
the
●eedy
requests
of
his
own
,
and
will
let
it
be
seen
that
he
doth
not
sl●ight
,
however
he
delay
them
;
Therefore
,
after
that
,
when
the
two
dayes
are
expired
,
he
will
go
into
Judea
again
,
to
visite
and
restore
Lazarus
.
3.
Christ
may
make
the
first
view
of
a
calling
,
or
duty
,
appeare
more
terrible
to
his
followers
,
for
their
trial
,
then
it
will
prove
afterward
;
Therefore
doth
Christ
propound
the
invitation
in
these
tearmes
,
let
us
go
into
Judea
again
.
Whereby
he
puts
them
in
minde
how
they
had
been
driven
out
of
it
,
and
yet
will
have
them
to
it
again
;
though
yet
,
for
a
time
,
they
found
no
such
hurt
by
going
,
as
the
sequel
cleareth
.
4.
It
may
give
ground
of
hope
,
that
a
calling
and
duty
will
not
be
so
hurtful
as
it
appears
dreadful
,
when
Christ
gives
a
call
to
it
,
and
so
puts
us
in
his
way
,
and
when
he
offers
to
go
with
us
and
bear
us
company
;
for
,
so
is
this
sweetned
,
let
us
go
,
saith
he
,
importing
his
call
,
and
that
he
will
go
with
them
.
Ver.
8.
His
disciples
say
unto
him
,
Master
,
the
Jewes
of
late
sought
to
stone
thee
,
and
goest
thou
thither
againe
.
In
this
verse
is
recorded
how
they
relished
this
invitation
;
They
being
weak
and
unwilling
to
meet
with
suffering
,
are
astonished
at
the
call
,
and
pretend
great
respect
to
him
;
and
therefore
oppose
his
motion
as
not
proceeding
from
wisdome
,
wondering
that
he
,
who
had
been
so
lately
in
hazard
,
would
cast
himselfe
in
new
difficulties
.
Whence
learn
,
1.
As
oft-times
spectatours
and
on-lookers
are
more
terrified
with
the
crosse
,
then
sufferers
themselves
;
So
in
particular
,
Christ
did
endure
the
crosse
,
and
make
for
it
,
with
such
resolution
,
as
astonished
his
followers
;
for
,
he
invites
them
to
go
into
Judea
,
when
they
wonder
he
should
go
thither
again
.
2.
Such
as
are
affraid
to
grapple
with
trouble
,
will
not
readily
let
it
be
beleeved
that
they
are
so
,
but
will
bend
their
wits
,
to
seek
some
fair
pretence
,
whereupon
they
may
decline
i●
Therefore
do
they
only
hold
out
his
danger
,
The
Jewes
of
late
sought
to
stone
thee
,
&c.
to
hinder
that
journey
;
Whereas
,
however
it
was
true
,
they
did
respect
his
safety
,
yet
they
were
as
much
taken
up
with
fear
of
their
own
danger
;
as
may
be
gathered
from
ver.
16.
3.
Men
in
following
Gods
way
,
may
meet
with
enemies
,
that
are
very
near
friends
;
and
even
disciples
may
cast
impediments
in
their
way
who
are
on
a
good
course
:
for
,
even
the
disciples
,
who
acknowledge
him
their
Master
,
oppose
him
in
his
duty
.
See
Matth.
16.16
,
17
,
&c.
with
22.
4.
Mens
wisdome
,
o●
their
conceit
of
it
,
is
a
strong
rebel
against
Christ
;
And
it
is
the
great
presumption
of
disciples
;
when
in
stead
of
following
Christ
,
they
will
offer
him
a
counsel
,
as
if
they
were
wiser
then
he
:
for
,
herein
do
they
saile
,
when
they
vehemently
urge
him
with
a
question
,
goest
thou
thither
againe
?
as
if
he
had
not
considered
the
matter
well
enough
.
5.
The
arguments
of
the
wisdome
of
the
flesh
,
and
of
carnal
fear
,
are
but
invalide
to
satisfie
the
conscience
.
Hazards
,
either
real
or
apparent
,
are
strong
motives
to
disswade
our
carnal
hearts
from
duty
,
but
these
are
no
sound
arguments
in
divinity
;
for
,
they
think
it
a
strong
argument
,
The
Jewes
of
late
sought
to
stone
thee
,
and
therefore
goest
thou
thither
again
?
But
Christ
counts
not
that
sound
,
that
men
should
choose
their
way
,
according
to
their
apprehension
of
dangers
or
safety
in
it
,
but
according
as
God
clears
a
calling
,
whatever
difficultie
be
in
the
way
;
As
reckoning
that
many
difficulties
will
tryst
men
with
many
proofes
of
love
;
and
that
,
as
they
but
sought
to
stone
Christ
,
and
yet
could
not
effectuate
it
.
So
,
the
Lord
can
give
safety
,
even
in
the
midst
of
dangers
,
when
he
pleaseth
.
6.
It
is
the
great
sinne
of
men
possessed
with
the
slavish
fear
of
trouble
,
that
not
only
they
decline
duty
,
but
are
selvish
,
so
that
they
minde
neither
the
honour
of
God
,
nor
the
good
of
others
,
so
they
may
keep
themselves
in
safety
;
for
,
so
much
appears
in
their
declining
Judea
to
be
free
of
trouble
,
never
regarding
Lazarus
or
his
sisters
need
,
nor
the
glory
of
God
,
which
was
to
shine
in
raising
him
up
.
Ver.
9.
Jesus
answered
,
are
there
not
twelve
houres
in
the
day
?
If
any
man
walk
in
the
day
,
he
stumbleth
not
,
because
he
seeth
the
light
of
this
world
.
10.
But
if
a
man
walk
in
the
night
,
he
stumbleth
,
because
there
is
no
light
in
him
.
Followeth
Christs
answer
to
their
objection
against
his
resolution
,
consisting
of
two
parts
;
The
first
whereof
(
in
these
verses
)
is
general
.
Concerning
which
,
they
who
understand
this
day
,
and
the
houres
thereof
,
of
mans
life
time
,
wherein
he
is
to
go
about
his
bussiness
,
do
indeed
speak
this
for
truth
,
that
the
time
of
Christs
calling
in
that
way
,
was
to
be
ended
at
his
death
,
and
that
men
could
not
reach
him
till
the
houres
of
his
life
were
expired
,
and
therefore
he
neede●
not
feare
But
neither
doth
that
so
fi●ly
agree
with
what
is
subjoyned
,
ver.
10.
of
mens
stumbling
in
the
night
,
nor
ye●
with
Christs
own
practice
,
who
,
albeit
he
knew
he
should
be
in
safety
till
his
hou●e
came
,
yet
he
did
use
lawful
means
,
and
follow
the
Fathers
call
,
in
removing
from
place
to
place
,
as
is
manifest
in
his
going
lately
out
of
Judea
.
Therefore
,
if
we
consider
,
1.
The
order
that
God
hath
established
in
nature
,
in
appointing
the
day
for
mens
labour
,
in
all
the
houres
thereof
,
and
not
the
night
,
because
men
cannot
but
stumble
in
it
,
Psal.
104
20.
21
,
22
,
23.
2.
Christs
particular
answer
,
ver.
11.
wherein
he
shewes
his
calling
for
this
journey
,
I●●●ay
,
we
consider
these
,
we
will
finde
the
sense
of
this
general
answer
to
be
this
;
That
a
calling
from
God
is
like
day-light
to
a
man
,
to
prevent
fear
of
stumbling
,
or
inconveniency
and
danger
:
whereas
he
who
neglects
the
opportunity
thereof
,
may
fall
in
many
inconveniences
,
like
a
man
who
neglects
his
journey
till
the
evening
or
night
,
and
therefore
cannot
choose
but
stumble
,
seeing
he
wants
the
light
of
day
,
and
hath
no
light
in
him
to
supply
that
defect
.
And
by
this
,
Christ
leads
them
to
understand
,
that
as
he
had
a
calling
to
leave
Judea
,
so
if
he
could
clear
a
calling
to
return
to
it
again
,
there
was
no
danger
,
whereas
to
sleight
a
calling
would
draw
on
real
inconveniences
Doctrine
1.
The
great
task
and
exercise
of
Christians
ought
to
be
,
to
turn
their
eyes
from
studying
inconveniencies
and
hazards
,
to
study
their
duty
and
calling
,
as
their
work
and
care
,
and
then
leave
the
care
of
events
unto
God
;
Therefore
,
doth
Christ
draw
them
,
who
were
affected
with
fear
of
dangers
,
to
consider
seriously
what
calling
there
was
for
that
undertaking
.
2.
As
the
Lord
hath
honoured
the
children
of
men
by
appointing
unto
them
lawful
callings
,
wherein
they
may
serve
him
,
whatever
their
calling
be
in
it selfe
;
So
he
hath
appointed
times
and
opportunities
of
these
callings
,
which
are
not
to
be
neglected
:
for
,
a
calling
is
like
the
day
,
wherein
a
man
may
walk
,
and
there
are
twelve
houres
in
this
day
,
that
is
,
a
prefixed
time
for
going
about
this
calling
,
(
as
there
is
for
day-light
;
)
which
is
not
be
neglected
,
more
then
a
man
would
neglect
the
day
time
to
go
about
his
businesse
in
it
.
The
expression
alludes
to
the
custome
of
the
Jewes
,
who
divided
the
day
and
the
night
,
each
of
them
in
twelve
houres
,
and
that
both
summer
and
winter
,
only
they
shortned
the
houres
of
the
day
in
winter
,
and
lengthned
them
in
summer
;
and
so
,
(
contrariwise
)
the
hours
of
the
night
.
3.
A
man
that
followeth
a
calling
from
God
,
and
emproveth
all
the
opportunities
thereof
,
is
in
a
safe
course
,
and
so
needs
fear
no
danger
;
for
,
as
,
if
any
man
walk
in
the
day
,
he
stumbleth
not
because
he
seeth
the
light
of
this
world
,
or
the
sun
;
so
he
that
hath
the
light
of
his
calling
,
needs
not
stumble
,
but
that
may
be
to
him
as
day-light
is
to
passengers
.
See
1
Pet.
3.13
.
For
,
albeit
following
of
Gods
call
will
not
alwayes
keep
men
from
trouble
,
but
Christ
himself
,
when
his
course
was
finished
,
and
very
shortly
after
this
met
with
it
:
Yet
,
1.
They
will
get
their
day
finished
,
and
shall
not
be
interrupted
till
they
have
finished
their
work
,
as
Christs
experience
teacheth
,
See
Luk.
13.31
,
32.
2.
If
they
be
not
kept
from
difficulties
,
yet
following
their
calling
,
they
are
kept
from
the
guilt
of
procuring
them
sinfully
.
3
They
may
be
sure
they
shall
be
blessed
,
and
4.
That
God
who
employes
them
,
will
make
up
all
their
losses
to
them
So
that
the
clearnesse
of
Gods
call
affords
more
peace
,
then
all
the
difficulties
men
can
m●et
●ith
in
a
calling
,
can
make
void
.
Doctrine
4.
As
mans
life
is
but
short
,
so
the
opportunities
of
following
of
a
calling
from
God
are
but
short
,
and
soone
lest
in
de●mably
;
for
,
it
is
but
a
day
of
twelve
hours
,
after
which
a
night
cometh
5.
As
men
who
run
on
danger
without
a
calling
,
may
meet
with
many
a
snare
;
So
they
who
neglect
Gods
call
for
fear
of
trial
,
may
meet
with
sover
difficulties
in
their
own
way
;
for
,
if
a
man
walk
in
the
night
,
he
stumbleth
because
there
is
no
light
in
him
,
to
take
up
hazards
,
which
God
hath
appointed
the
Sun
to
point
out
unto
men
.
The
meaning
is
,
not
only
that
he
who
runs
without
a
call
,
stumbleth
,
but
that
as
a
man
who
,
having
business
to
do
in
the
day
time
,
yet
,
doth
not
set
out
till
night
,
doth
exceedingly
prejudge
himselfe
;
so
he
who
either
rejects
Gods
call
,
and
takes
him
to
follow
his
own
counsels
,
or
he
who
fits
the
opportunities
of
doing
his
calling
,
and
comes
too
late
,
may
meet
with
sharp
trials
.
Ver.
11.
These
things
said
he
,
and
after
that
he
saith
unto
them
,
Our
friend
Lazarus
sleepeth
,
but
I
go
,
that
I
may
awake
him
out
of
sleep
.
Christ
having
in
general
,
cleared
the
usefulnesse
and
safety
that
is
in
following
a
calling
,
doth
,
in
this
second
part
of
the
answer
,
clear
his
own
calling
to
this
journy
in
particular
,
to
wit
,
that
he
might
raise
Lazarus
,
who
was
now
dead
.
Whence
learn
,
1.
Christ
hath
an
honourable
relation
unto
,
and
a
neere
interest
in
them
that
beleeve
;
for
,
he
is
the
friend
Lazarus
.
See
Isa.
41.8
.
Jam
2.23
.
2.
The
death
of
beleevers
doth
not
break
off
Christs
relations
or
friendship
to
them
,
but
he
will
remember
them
for
good
,
even
when
they
are
dead
;
for
,
he
is
friend
Lazarus
when
dead
,
and
I
go
to
awake
him
3.
Such
as
are
friends
to
Christ
,
ought
also
to
be
looked
on
as
friends
,
by
all
Christs
followers
;
Therefore
,
doth
he
say
,
Our
friend
Lazarus
.
4.
Albeit
death
be
a
common
lot
to
the
godly
and
wicked
;
yet
Christians
ought
to
have
Christian
conceptions
,
and
Christian
expressions
of
it
,
and
indeed
the
nature
thereof
is
changed
to
them
:
Therefore
,
saith
he
,
Lazarus
sleepeth
,
which
name
is
given
to
death
,
not
only
because
he
was
shortly
to
raise
him
up
,
as
easily
as
one
awakes
a
sleeping
man
(
and
so
afterward
he
saith
,
I
go
that
I
may
awake
him
,
See
also
Luk.
8.52
.
&c
)
but
also
,
because
death
is
a
sweet
sleep
to
the
godly
,
and
a
rest
from
their
labours
,
till
the
morning
of
the
resurrection
,
that
he
raise
them
up
to
inherite
glory
,
Rev
14.13
.
Psal.
17.15
.
5.
When
Christ
propounds
difficulties
to
his
people
,
he
hath
also
the
remedy
in
his
own
hand
;
and
when
we
are
called
to
study
difficulties
,
he
warrants
us
also
to
study
what
he
can
do
for
us
under
them
;
Therefore
,
unto
this
,
that
Lazarus
sleepeth
,
he
subjoynes
,
but
I
go
that
I
may
awake
him
.
6.
It
is
a
calling
to
Christ
,
to
go
where
he
may
do
good
to
any
of
his
own
,
were
it
through
never
so
many
difficulties
and
dangers
;
Therefore
doth
he
subjoyne
this
to
the
former
general
doctrine
,
as
clearing
his
calling
to
this
journey
in
particular
,
These
things
said
he
,
and
after
that
he
saith
unto
them
Our
friend
Lazarus
sleepeth
,
but
I
go
,
&c.
7.
Christ
alone
will
have
the
glory
of
the
good
done
to
his
people
,
and
will
not
suffer
any
to
share
with
him
;
for
,
albeit
he
had
invited
them
to
go
with
him
,
as
companions
in
the
journy
,
ver.
7.
yet
he
will
acknowledge
no
companions
in
the
miracle
,
I
go
that
I
may
awake
him
.
8.
Christ
will
choose
that
way
of
working
for
his
people
that
may
most
manifest
his
own
glory
,
albeit
it
should
be
a
way
full
of
hazard
,
of
delayes
,
and
discoveries
of
his
peoples
weaknesse
;
Therefore
,
whereas
they
might
object
,
that
he
might
more
easily
send
his
word
of
power
,
which
might
do
the
work
more
speedily
,
as
Joh.
4.49
,
50.
and
with
lesse
hazard
,
and
cause
of
fainting
fear
to
them
;
Yet
,
saith
he
,
I
go
,
that
the
glory
of
the
miracle
might
●e
more
conspicuous
,
as
the
event
testified
.
Ver.
12.
Then
said
his
Disciples
,
Lord
,
if
he
sleep
,
he
shall
do
well
.
13.
Howbeit
Jesus
spake
of
his
death
:
but
they
thought
he
had
spoken
of
taking
of
rest
in
sleep
.
Christs
manner
of
expression
in
clearing
of
his
calling
,
being
mistaken
by
the
Apostles
,
though
the
phrase
was
very
usual
,
they
urge
it
against
his
going
to
Judea
.
For
,
whereas
Christ
spake
of
Lazarus
death
,
they
understand
it
of
his
resting
by
sleep
in
his
sickness
,
and
therefore
propound
that
this
being
a
signe
of
health
,
he
needed
not
to
go
heale
him
.
Whence
learn
.
1.
Even
disciples
are
ready
to
mistake
and
misunderstand
Christs
minde
and
words
;
for
,
so
they
understand
Christs
words
otherwise
then
he
meant
them
.
2.
One
great
cause
of
our
mistakes
,
is
,
the
aversenesse
of
our
minde
from
knowing
any
thing
but
what
we
please
;
and
that
our
corrupt
affections
do
oft-times
guide
our
judgements
;
for
,
the
disciples
being
averse
from
suffering
,
and
glad
of
any
excuse
to
keep
out
of
Judea
,
do
grip
to
Christs
expression
of
sleep
,
to
gather
this
faire
pretence
from
it
,
Lord
,
if
he
sleep
,
he
shall
do
well
;
whereas
,
if
their
passions
and
distempers
had
not
blinded
them
,
they
might
easily
have
perceived
,
that
Christ
meant
more
by
that
expression
;
seeing
he
would
not
have
undertaken
such
a
journey
,
meerly
to
awake
a
sleeping
friend
out
of
a
refreshful
sleep
.
3.
It
is
no
easie
matter
to
bring
even
disciples
to
submit
to
Gods
will
,
when
it
crosseth
their
own
dispositions
;
for
,
after
all
that
Christ
had
said
,
they
bewray
that
they
continue
still
averse
from
going
to
Judea
.
4.
When
Christ
puts
his
people
to
it
,
they
may
expect
to
be
tried
both
on
the
right
hand
and
the
left
,
2
Cor.
6
7.
and
to
have
both
carnal
fears
of
trouble
,
and
deluded
hopes
of
exemption
,
let
loose
upon
them
,
to
bring
forth
what
is
in
their
heart
;
Therefore
,
after
they
are
tried
with
an
affrighting
sight
of
danger
,
ver.
7
,
8.
Now
,
on
the
other
hand
,
they
are
tried
with
hopes
of
being
free
of
that
journey
,
and
by
this
they
are
sifted
,
as
well
as
by
the
other
,
and
the
necessitie
of
going
was
the
more
searching
,
after
such
a
fancy
.
Ver.
14.
Then
said
Jesus
unto
them
plainly
,
Lazarus
is
dead
.
15
And
I
am
glad
for
your
sakes
,
that
I
was
not
there
(
to
the
intent
ye
may
beleeve
.
)
Neverthelesse
let
us
go
unto
him
.
Christ
having
thus
tried
them
,
doth
1.
Plainly
,
and
without
allegory
or
metaphore
,
tell
them
that
Lazarus
is
dead
,
ver.
14.
And
so
that
his
calling
was
clear
.
2.
Whereas
it
might
be
thought
that
he
had
,
by
this
delay
,
neglected
Lazarus
;
He
declareth
that
it
was
to
good
purpose
,
and
for
the
confirmation
of
their
faith
by
the
clearnesse
of
the
miracle
that
he
was
not
there
,
but
stayed
away
:
and
therefore
he
was
glad
of
it
.
3.
Whatever
might
be
objected
,
that
it
was
now
too
late
and
out
of
time
to
go
,
yet
he
resolves
to
go
for
all
that
,
ver.
15.
Whence
learn
,
1.
Christ
doth
not
cast
off
his
own
,
though
they
be
both
unwilling
to
suffer
,
and
ignorant
,
but
meekly
be●s
with
them
,
and
speaks
againe
and
againe
,
till
they
understand
him
;
for
,
Then
said
Jesus
to
them
plainly
,
Lazarus
is
dead
.
2.
It
is
an
addition
to
the
trial
of
the
godly
,
that
oft-times
when
their
straits
are
at
the
greatest
,
Christ
is
absent
from
them
;
for
,
Lazarus
is
dead
,
and
I
was
not
there
,
saith
he
,
to
wit
,
in
his
humanity
.
And
this
Mary
and
Martha
resent
afterward
,
ver.
21
,
3●
.
3.
Whatever
may
be
the
Saints
thoughts
of
Christs
dealing
under
their
distresses
,
yet
his
way
of
dealing
is
still
the
best
;
and
he
can
give
a
good
account
that
it
is
so
,
to
satisfie
their
mistakes
:
As
here
he
obviats
all
carping
at
his
absence
,
by
shewing
that
if
he
had
been
there
,
he
could
not
have
refused
the
supplications
of
the
sisters
,
to
prevent
Lazarus
death
;
and
so
there
had
not
been
so
glorious
a
miracle
wrought
for
confirmation
of
faith
.
Whereas
now
,
both
his
omniscience
is
evidenced
,
in
telling
of
Lazarus
death
,
and
the
miracle
should
produce
profitable
effects
.
4.
Christ
can
not
only
give
an
account
of
his
seeming
strange
dispensations
,
but
can
produce
matter
of
joy
even
out
of
the
saddest
of
them
;
for
,
albeit
Lazarus
be
dead
,
and
his
sisters
drowned
in
sorrow
,
yet
,
saith
he
,
I
am
glad
that
I
was
not
there
,
to
prevent
it
.
Not
that
he
wanted
sympathy
,
but
that
he
knew
how
to
bring
joy
out
of
it
.
5.
As
Christ
mindes
his
own
glory
in
all
his
working
;
so
he
joynes
therewith
the
promoving
of
the
true
good
of
his
people
;
for
,
this
sicknesse
and
death
of
Lazarus
is
not
only
for
the
glory
of
God
,
ver.
4.
but
for
your
sakes
,
and
good
.
So
that
Saints
will
finde
his
glory
and
their
good
still
carried
on
together
.
6.
Christ
in
afflicting
any
of
his
own
,
mindes
not
only
their
own
particular
good
,
but
the
good
of
other
Saints
also
;
by
their
observing
the
proofes
of
Christ
,
manifested
upon
,
and
to
the
afflicted
;
for
not
only
Lazarus
,
but
the
disciples
,
(
and
sisters
also
)
get
good
and
confirmation
out
of
the
trial
,
and
the
issue
of
it
.
7.
Even
such
as
live
under
the
most
eminent
ministry
,
for
a
long
time
,
and
are
very
eminent
in
Christs
house
,
and
who
have
seen
much
of
Christ
,
may
yet
be
very
weak
in
faith
,
and
need
confirmation
thereof
;
for
,
albeit
these
were
called
to
be
Apostles
,
and
had
seen
the
most
of
all
Christs
miracles
,
and
lived
under
Christs
ministry
,
till
now
that
it
is
near
an
end
;
yet
even
at
this
time
they
need
help
to
beleeve
,
or
to
be
confirmed
and
strengthened
in
it
,
That
ye
may
beleeve
.
And
it
is
still
of
general
verity
,
that
whatever
faith
Saints
have
,
yet
it
needs
daily
confirmation
and
growth
.
8.
Confirmation
and
strengthening
of
faith
is
●o
needful
and
useful
,
that
it
is
not
to
be
thought
strange
,
if
Christ
send
sharp
trials
,
on
our selves
or
others
,
to
bring
that
about
;
Yea
,
a
Saint
is
highly
honoured
,
when
God
afflicts
him
most
sharply
,
if
his
afflictions
and
the
issues
of
them
,
be
a
mean
to
confirme
others
;
Therefore
Christ
thinks
,
Lazarus
pain
in
his
sicknesse
and
death
,
and
the
sharp
sorrow
of
his
sisters
,
but
a
small
thing
,
and
not
to
be
stood
upon
,
if
it
produce
confirmation
of
faith
,
even
in
Disciples
;
I
am
glad
I
was
not
there
,
to
the
intent
ye
may
beleeve
.
9.
As
any
thing
that
may
advance
our
good
,
is
matter
of
Christs
joy
;
so
in
particular
,
there
is
nothing
more
pleasant
unto
him
,
then
to
have
his
people
beleeving
and
growing
in
faith
,
I
am
glad
,
to
the
intent
ye
may
beleeve
10.
Albeit
Christs
absence
from
his
people
for
a
time
,
may
seem
to
discourage
them
much
,
yet
very
absence
may
tend
to
the
strengthening
of
their
faith
afterwards
;
for
I
was
not
there
,
to
the
intent
ye
may
beleeve
.
11.
Whatever
incouragement
Christ
allow
upon
his
people
,
yet
it
is
not
to
be
expected
that
he
will
allow
them
their
own
desired
ease
,
by
shifting
their
duty
for
any
danger
;
for
,
albeit
he
point
out
all
these
solid
grounds
of
comfort
,
yet
go
to
Judea
they
must
,
Neverthelesse
let
us
go
.
And
indeed
,
if
they
had
gotten
their
own
desired
refreshment
,
they
had
missed
of
all
these
true
comforts
.
12.
Inability
and
impotency
in
the
needy
,
will
not
hinder
a
meeting
betwixt
Christ
and
them
,
but
he
will
go
to
them
,
who
cannot
come
to
him
;
for
,
such
is
his
dealing
to
dead
Lazarus
,
Let
us
go
unto
him
.
13.
Christs
going
unto
,
or
dealing
even
with
the
dead
,
is
not
uselesse
,
but
to
good
purpose
;
for
,
albeit
it
should
seeme
it
were
too
late
to
go
now
,
neverthelesse
,
saith
he
,
let
us
go
unto
him
.
Ver.
16.
Then
said
Thomas
,
which
is
called
Didymus
,
unto
his
fellow
disciples
,
let
us
also
go
,
that
we
may
die
with
him
.
This
conference
closeth
with
a
particular
discovery
of
Thomas
,
Didymus
,
or
,
the
twin
,
as
his
name
Thomas
,
in
the
Hebrew
also
imports
.
He
seeing
Christ
so
resolute
,
invites
the
rest
to
go
and
dye
with
him
,
not
with
Lazarus
,
but
with
Christ
:
And
the
meaning
is
,
That
since
Christ
would
not
follow
their
counsel
,
but
would
run
on
his
own
death
;
there
was
nothing
better
for
them
,
then
to
run
on
the
hazard
with
him
,
and
so
once
be
out
of
troubles
and
fears
.
In
this
resolution
there
doth
indeed
appear
.
1.
Affection
,
in
cleaving
unto
Christ
,
and
,
2.
Zeal
in
exciting
others
to
the
same
.
Yet
this
resolution
is
but
full
of
fear
and
dissidence
,
for
,
had
he
beleeved
what
was
spoken
ver
15.
he
would
not
have
expected
this
issue
of
the
journey
.
Doctrine
,
1.
It
is
the
duty
of
Christs
followers
not
to
quit
him
,
though
it
should
cost
them
their
lives
;
for
,
so
much
doth
this
resolution
teach
.
2.
It
is
their
duty
also
,
to
excite
one
another
to
duty
,
in
times
of
hazard
;
Let
us
go
,
saith
he
,
and
die
.
3.
Christs
followers
have
more
fears
and
sad
apprehensions
,
then
there
is
just
cause
;
for
,
let
us
go
and
die
,
when
Christ
had
told
of
another
thing
,
imports
so
much
.
This
produced
an
untimous
exercise
about
suffering
,
wherein
he
proved
not
so
resolute
,
when
he
was
called
to
it
.
4.
It
breeds
men
much
needlesse
exercise
,
that
they
will
not
beleeve
nor
expect
the
good
that
Christ
promiseth
them
,
but
will
judge
of
all
things
by
their
own
apprehensions
;
for
,
so
was
it
with
him
,
his
eye
was
so
on
feared
danger
,
as
he
little
regarded
what
Christ
had
promised
.
5.
The
Lord
doth
not
approve
of
that
resolution
in
dutie
or
suffering
,
that
doth
not
slow
from
faith
,
but
from
distrust
;
for
,
herein
did
Thomas
resolution
faile
.
6.
The
Lord
also
dislikes
mens
willingnesse
to
suffer
,
when
it
proceeds
from
a
desperate
wearing
of
their
present
lot
,
which
makes
them
content
to
rid
themselves
of
it
by
sharp
sufferings
;
for
,
this
was
also
one
of
his
faults
,
as
hath
been
before
explained
.
Verse
17.
Then
when
Jesus
came
,
he
found
that
he
had
lien
in
the
grave
foure
dayes
already
.
18.
(
Now
Bethany
was
nigh
unto
Hierusalem
,
about
fifteen
furlongs
off
.
)
19.
And
many
of
the
Jewes
came
to
Martha
,
and
Mary
,
to
comfort
them
concerning
their
brother
.
Followeth
to
ver.
38.
Some
antecedents
of
the
miracle
,
after
Christ
came
near
to
Bethany
,
and
before
he
came
to
the
grave
.
Unto
which
,
and
these
that
follow
a
preface
and
introduction
is
premitted
in
these
verses
,
which
will
give
light
to
the
following
purpose
.
And
namely
there
is
recorded
.
1.
The
length
of
time
since
Lazarus
,
who
was
to
be
raised
,
had
been
buried
:
Jesus
findes
that
is
was
foure
dayes
,
ver.
17.
2.
The
nearnesse
of
Bethany
to
Jerusalem
,
(
namely
,
that
it
was
a
furlong
lesse
then
two
miles
,
eight
furlongs
making
a
mile
)
is
marked
,
ver.
18.
And
that
as
for
other
reasons
,
so
also
to
point
out
a
reason
why
so
many
Jewes
came
to
bear
Mary
and
Martha
company
,
which
is
the
third
thing
premitted
,
ver.
19.
Doctrine
,
1.
While
as
it
is
said
,
Jesus
found
he
had
lien
foure
dayes
,
we
need
not
enquire
how
he
found
it
,
for
we
may
conceive
that
as
he
knew
of
his
death
before
,
and
told
of
it
,
ver.
11
,
14.
So
now
he
found
by
report
and
information
that
it
was
as
he
knew
:
As
indeed
,
his
knowledge
is
infallible
.
Though
it
may
be
also
asserted
in
general
,
that
Christ
as
man
(
being
freely
acted
by
the
Godhead
)
was
sinlessely
ignorant
of
some
things
not
incumbent
to
his
calling
,
and
did
learn
from
experience
,
information
,
&c.
Luk
2.52
.
Mark
.
13.32
.
And
by
this
,
he
would
curb
the
licentious
wit
of
man
,
who
would
presume
to
know
all
things
;
And
doth
condescend
to
these
who
are
ignorant
of
many
things
,
providing
they
know
what
is
incumbent
to
them
in
their
stations
.
2.
Christ
will
have
the
difficulties
of
his
own
singular
,
and
remarked
to
be
so
,
that
his
glory
may
be
singular
in
ridding
them
out
of
these
;
Therefore
,
it
is
premitted
that
he
had
lien
in
the
grave
foure
dayes
already
,
that
his
glory
in
raising
him
might
be
the
greater
,
〈◊〉
it
might
be
seen
that
however
he
delayed
long
,
yet
he
came
in
time
enough
to
raise
him
,
as
is
after
cleared
.
For
this
produced
more
fruit
in
his
own
,
then
if
he
had
not
died
,
or
had
been
but
new
dead
;
and
it
made
his
death
to
be
devulged
at
Jerusalem
,
as
appears
by
their
coming
to
comfort
the
sisters
,
that
so
malice
it selfe
might
not
doubt
of
the
miracle
.
3.
Such
as
have
gotten
good
news
from
Christ
concerning
their
difficulties
;
may
yet
meet
with
many
seeming
sad
disappointments
,
before
they
finde
them
accomplished
;
for
,
they
got
newes
,
ver.
4.
this
sicknesse
is
not
unto
death
,
and
yet
he
is
not
only
dead
,
but
had
lien
in
the
grave
foure
dayes
.
4.
Mens
exercise
of
their
calling
may
lie
very
near
to
hazards
,
that
so
they
may
exercise
faith
in
God
,
for
,
Bethany
,
the
place
where
Christs
calling
lay
,
was
nigh
unto
Jerusalem
,
where
his
cruel
enemies
were
,
and
where
he
was
to
suffer
,
even
about
fifteen
furlongs
off
.
5.
It
is
not
inconsistent
with
Christianity
,
to
have
moderate
sorrow
for
the
losse
of
friends
,
and
to
be
so
affected
,
as
to
need
comfort
:
for
,
Martha
and
Mary
need
some
to
comfort
them
concerning
their
brother
.
Only
that
they
do
come
to
comfort
,
it
shewes
,
that
the
sorrow
should
be
moderate
,
and
that
the
mourners
should
not
reject
consolation
.
6.
It
is
the
duty
of
friends
and
neighbours
,
to
sympathize
with
,
and
comfort
others
,
in
distresse
;
for
,
so
much
were
these
Jewes
convinced
of
,
who
came
(
from
Jerusalem
,
as
is
to
be
gathered
from
verse
18.
)
to
Martha
and
Mary
,
to
comfort
them
concerning
their
brother
.
7.
It
is
a
special
advantage
,
when
God
casts
friends
and
comforters
to
be
near
people
,
when
they
stand
in
need
of
them
;
Therefore
also
,
it
is
marked
,
that
Jerusalem
,
whence
they
came
,
was
nigh
to
Bethany
.
Job
had
his
friends
further
off
.
8.
Men
may
,
upon
some
respects
,
love
some
who
are
truely
godly
,
and
yet
not
love
Christ
,
nor
yet
love
others
who
bear
the
same
image
;
for
,
as
yet
(
as
would
appear
from
ver.
45.
)
none
of
these
beleeved
in
Christ
,
and
so
could
not
love
him
,
and
some
of
them
were
violent
enemies
;
and
yet
they
loved
these
godly
women
,
and
came
to
comfort
them
.
It
may
be
,
because
they
were
eminent
women
,
they
are
respected
;
And
many
who
will
not
look
on
Christ
,
will
yet
look
to
any
who
are
in
eminency
:
And
therefore
,
the
good
that
is
in
such
,
would
be
cherished
,
if
so
be
it
may
gain
others
.
It
is
also
ordinary
for
natural
men
,
to
like
the
parts
of
gracious
persons
,
when
yet
they
do
not
love
their
graces
▪
And
whatever
it
be
,
certainly
it
is
upon
some
by-respect
that
this
love
is
founded
.
Verse
20.
Then
Martha
,
assoone
as
she
heard
that
Jesus
was
coming
,
went
and
met
him
:
but
Mary
sate
still
in
the
house
.
The
antecedents
of
the
miracle
,
after
that
Christ
came
near
to
Bethany
,
and
before
he
came
to
the
grave
,
may
be
reduced
to
these
two
.
1.
Martha's
meeting
and
conference
with
him
,
to
ver.
28.
2.
His
meeting
with
Mary
,
and
some
consequents
following
thereupon
,
ver.
28.
—
37.
Christs
meeting
and
conference
with
Martha
contains
several
particulars
,
to
be
spoken
in
order
,
whereof
the
first
(
in
this
ver.
)
is
her
meeting
with
him
.
She
,
though
a
good
woman
,
and
sensible
of
her
losse
also
,
yet
being
of
a
stronger
minde
then
Mary
,
and
consequently
stirring
most
up
and
down
,
gets
first
word
of
Christs
approach
,
and
goeth
to
meet
him
;
whereas
Mary
knowing
nothing
of
this
,
stayes
still
within
.
Whence
learn
,
1.
As
among
he
truely
gracious
,
some
are
more
tender
and
spiritual
then
others
So
the
most
godly
are
ordinarily
most
affected
with
griefes
,
and
more
broken
under
them
,
then
others
;
for
,
Martha
is
able
to
stir
,
and
gets
newes
of
Christ
,
while
as
tender
Mary
sits
still
under
her
sorrows
,
and
hears
of
no
such
thing
.
This
may
teach
the
godly
,
and
especially
weak
and
tender
hearted
ones
,
not
to
measure
every
one
by
themselves
;
for
,
these
who
have
real
good
,
may
have
really
different
dispositions
,
and
some
come
far
short
of
others
;
And
it
may
teach
them
whose
mindes
are
broken
and
made
tender
,
as
to
guard
lest
every
difficulty
take
too
deep
impression
,
so
also
to
expect
more
liberal
allowance
from
Christ
,
as
Mary
afterward
found
.
2.
Whatever
comfort
or
sympathy
men
meet
with
from
friends
in
their
trouble
;
yet
comfort
from
Christ
also
will
be
needed
by
all
the
godly
;
for
,
albeit
they
had
comforters
,
ver.
19.
yet
she
went
and
met
him
,
when
she
heard
of
his
coming
,
to
welcome
him
as
a
needful
guhest
;
And
it
may
be
she
me●
him
without
,
as
fearing
hazard
to
him
from
the
Jewes
that
were
in
the
house
.
3.
Martha
had
her
own
prejudice
at
Christs
carriage
,
that
he
had
not
come
sooner
,
as
appears
afterward
,
as
well
as
she
had
faith
;
and
yet
faith
prevails
that
she
stayes
not
from
him
,
but
goeth
to
him
:
It
teacheth
,
that
unbelief
is
never
deadly
,
so
long
as
a
man
is
not
kept
from
coming
to
Christ
by
it
;
And
whatever
complaints
a
man
have
of
Christs
dealing
,
yet
faith
is
still
the
conquerour
,
so
long
as
all
these
complaints
are
poured
out
only
in
Christs
own
bosome
.
Ver
21.
Then
said
Martha
unto
Jesus
,
Lord
,
if
thou
hadst
been
here
,
my
brother
had
not
dyed
.
22.
But
I
know
,
that
even
now
whatsoever
thou
wilt
ask
of
God
,
God
will
give
it
thee
.
In
the
next
place
,
we
have
Martha's
salutation
and
discourse
to
Christ
at
meeting
;
wherein
.
1.
Her
passion
breaks
out
in
an
indirect
challenge
(
ver.
21.
)
that
his
presence
might
have
prevented
her
brothers
death
,
and
therefore
regrates
that
he
came
not
in
time
.
And
in
this
her
weaknesse
appears
,
not
only
in
her
indirect
challenge
;
But
partly
,
in
her
presumption
,
beleeving
that
for
which
she
had
no
ground
.
For
upon
what
ground
could
she
know
,
but
Christ
might
have
been
there
,
and
yet
her
brother
have
died
,
seeing
there
was
no
promise
to
the
contrary
?
And
partly
,
in
her
limiting
of
Christs
power
to
his
bodily
presence
,
as
if
he
could
not
have
prevented
his
death
,
if
he
had
pleased
,
though
he
had
not
been
there
.
2.
After
her
passion
hath
broken
out
,
she
settles
a
little
,
and
corrects
it
with
a
profession
of
her
faith
,
that
Christ
,
if
he
pleased
,
could
yet
amend
all
,
ver.
22.
Though
in
this
also
her
faith
came
short
in
,
that
she
beleeves
not
Christ
can
do
this
by
his
own
power
,
but
only
as
an
instrument
employing
God
,
or
obtaining
power
of
God
to
do
it
,
as
was
the
way
of
men
of
God
in
former
times
.
From
ver.
21.
Learn
,
1.
The
dear
children
of
God
have
so
much
weaknesse
and
corruption
,
as
to
flee
●ut
against
Christs
way
of
dealing
towards
them
,
when
they
are
in
trouble
;
for
,
so
much
doth
this
indirect
challenge
teach
.
2.
Albeit
Saints
may
have
much
submission
at
their
engaging
in
a
trial
,
yet
they
may
be
ready
to
stagger
,
if
Christ
put
them
to
it
,
to
give
a
real
proofe
of
that
submission
;
for
,
albeit
their
message
to
Chirst
ver.
3.
spoke
much
submission
,
and
a
referring
of
all
to
his
will
;
yet
here
the
declares
that
the
cannot
digest
that
it
hath
pleased
him
to
let
her
brother
die
.
3.
It
is
not
easie
for
Saints
to
take
up
Christ
,
and
fasten
their
faith
upon
him
aright
;
And
in
particular
,
it
is
sometime
their
fault
,
that
they
give
more
credit
to
the
presumptuous
drams
of
their
own
hearts
,
for
which
they
have
no
warrant
,
then
to
what
Christ
reveals
of
himselfe
;
for
,
she
strongly
asserts
if
thou
hadst
been
here
,
my
brother
had
not
died
,
for
which
she
had
no
ground
at
all
.
And
,
generally
,
it
is
the
fault
of
men
,
that
in
the
point
of
trust
and
diffidence
,
they
make
a
Bible
of
their
own
thoughts
,
apprehensions
,
and
fears
,
without
regarding
what
the
Scripture
saith
.
4.
It
is
also
the
fault
of
Saints
,
that
in
beleeving
Christs
power
and
good
will
to
do
for
them
,
they
yet
limit
him
to
their
own
conceived
way
of
working
,
out
of
which
they
do
not
expect
any
thing
from
him
:
And
particularly
,
it
is
their
great
fault
to
limit
his
effi●acy
and
power
to
his
bodily
presence
;
for
herein
also
she
failed
,
never
expecting
the
preservation
of
her
brothers
life
,
unlesse
Christ
had
been
there
,
whereas
he
could
have
done
it
at
never
so
great
a
distance
.
From
ver.
22.
Learn
,
1.
Passion
,
when
it
is
a
tentation
in
Saints
,
is
hasty
,
and
first
out
,
and
takes
the
start
of
their
better
resolutions
;
for
,
here
it
hath
broken
first
out
,
whereas
she
hath
better
stuffe
within
,
here
produced
.
And
therefore
,
as
we
are
in
straits
,
to
suspect
that
which
postes
first
to
the
doore
,
to
get
out
;
Psal.
116.
11.
and
31
,
22.
So
Saints
passions
,
though
they
ought
not
to
be
justified
,
yet
they
ought
not
to
be
too
narrowly
examined
and
censured
,
as
being
but
a
violent
tentation
,
treading
upon
grace
for
a
season
.
2.
It
is
sinful
in
any
,
and
particularly
unseemly
in
a
childe
of
God
,
to
persist
in
his
passion
,
when
it
hath
burst
forth
;
but
he
ought
to
revoke
and
correct
it
by
faith
:
As
here
Martha
subjoynes
a
correction
to
the
former
expressions
.
3.
There
is
nothing
can
fall
out
,
nor
can
the
child
of
Gods
condition
come
to
such
an
height
,
nor
can
the
fruits
of
delayes
and
disappointments
be
so
desperate
and
deadly
but
faith
will
see
that
it
may
all
be
yet
amended
and
made
up
againe
,
Therefore
,
albeit
it
was
a
sore
dash
that
Christ
came
not
till
he
was
dead
,
yet
saith
she
,
I
know
that
even
now
,
all
may
be
well
enough
.
4.
It
may
exceedingly
encourage
Saints
to
beleeve
,
when
they
consider
that
Gods
power
is
not
limited
,
and
that
the
Intercessour
,
whom
they
employ
,
will
not
be
refused
in
any
thing
he
craves
:
for
,
on
this
doth
she
build
;
I
know
that
whatsoever
thou
wilt
ask
of
God
,
God
will
give
it
thee
,
5.
Faith
,
even
when
it
goeth
very
far
on
in
giving
glory
unto
Christ
,
doth
yet
ordinarily
come
far
short
of
what
is
his
due
;
and
when
faith
fleeth
a
very
high
pitch
,
it
may
yet
be
full
of
weaknesse
;
for
,
so
was
it
in
her
faith
,
and
her
correcting
of
her
former
distemper
.
She
beleeves
only
if
he
ask
,
God
will
give
;
whereas
,
albeit
indeed
as
Mediatour
and
man
,
he
did
employ
the
Father
by
prayer
,
of
which
we
will
hear
,
ver.
41
,
42.
Yet
as
God
,
he
wrought
miracles
by
his
own
power
,
communicate
with
his
essence
from
the
Father
,
by
eternal
generation
.
Ver.
23.
Jesus
saith
unto
her
,
Thy
brother
shall
rise
againe
.
In
the
third
place
,
we
have
Christs
meek
answer
to
her
discourse
;
Wherein
passing
over
her
infirmitie
,
he
comforts
her
with
a
promise
,
that
her
brother
shall
rise
again
.
Whence
learn
.
1.
Great
are
the
consolations
which
God
hath
laid
up
for
his
afflicted
people
;
and
he
will
do
great
things
for
them
,
in
so
far
as
he
seeth
good
;
for
,
so
much
doth
this
wonderful
promise
,
given
for
Martha's
comfort
,
import
.
2.
It
is
a
satisfactory
and
proper
consolation
against
the
death
of
these
we
love
,
to
beleeve
a
resurrection
,
wherein
they
shall
be
restored
again
;
for
,
by
this
doth
Christ
comfort
her
,
Thy
brother
shall
rise
again
.
3.
Christ
doth
propound
this
promise
only
in
general
tearmes
,
He
shall
rise
again
,
not
mentioning
the
time
when
it
should
be
:
And
this
he
doth
,
partly
,
to
shew
that
however
he
was
to
raise
her
brother
presently
;
yet
the
very
general
promise
of
a
general
resurrection
,
is
full
of
comfort
,
1
Thes
4.13
,
14
,
&c.
And
therefore
he
propounds
her
encouragement
in
these
tearmes
,
left
any
should
stumble
,
who
have
no
warrand
to
expect
such
a
particular
favour
.
Partly
,
he
doth
it
,
for
the
exercise
of
her
faith
,
and
to
let
see
,
in
her
practice
,
how
far
short
our
expectations
may
be
of
what
Christ
will
do
for
his
people
;
(
shee
looks
for
resurrection
at
the
last
day
,
he
is
to
raise
her
brother
presently
)
And
partly
,
that
he
may
let
in
her
consolation
by
degrees
into
her
narrow
mouthed
vessel
;
For
as
Saints
may
be
allowed
to
beleeve
and
expect
a
mercy
,
when
yet
they
cannot
resolve
every
particular
circumstance
,
how
,
or
when
,
or
by
what
means
it
shall
come
to
passe
,
Esther
4.14
.
so
they
are
so
shallow
,
as
they
can
take
in
mercies
but
here
a
little
,
and
there
a
little
.
Ver.
24.
Martha
saith
unto
him
,
I
know
that
he
shall
rise
againe
in
the
resurrection
at
the
last
day
.
In
the
fourth
place
,
we
have
Martha's
exception
upon
this
promise
and
offered
comfort
;
Wherein
,
albeit
she
professe
faith
of
a
general
resurrection
and
judgement
;
yet
she
seems
to
look
on
that
as
not
sufficient
for
her
encouragement
,
seeing
it
is
common
to
all
,
and
but
far
off
.
Whence
learn
,
1.
It
ought
to
be
out
of
all
contraversie
among
Christians
,
that
there
will
be
a
day
of
judgement
at
the
close
of
time
,
and
a
general
resurrection
of
all
the
dead
,
for
that
end
;
for
,
Martha
beleeves
this
,
though
the
Paedagogy
of
the
law
was
not
yet
expired
,
I
know
that
he
shall
rise
again
in
the
resurrection
,
at
the
last
day
.
2.
Such
is
the
weaknesse
of
men
,
and
their
doating
on
their
particular
satisfaction
,
that
they
are
ready
to
sleight
all
the
mercies
and
consolations
of
God
,
unlesse
they
get
that
which
they
account
a
mercy
;
Therefore
,
albeit
the
general
resurrection
be
no
small
comfort
,
and
the
resurrection
of
the
just
be
far
better
,
then
to
be
restored
again
to
the
toiles
of
this
life
;
Yet
she
undervalues
all
that
,
in
comparison
of
her
getting
again
her
brother
presently
.
3.
It
is
no
strange
thing
,
to
see
men
beleeving
great
things
that
are
far
off
,
and
about
which
they
have
no
present
exercise
,
when
yet
their
faith
proves
weak
in
the
matter
of
their
present
trial
,
even
albeit
it
be
lesse
difficult
then
that
which
they
professe
to
beleeve
;
for
,
she
can
beleeve
the
resurrection
of
all
men
,
and
of
him
among
the
rest
,
at
the
last
day
;
when
yet
she
staggers
at
the
matter
of
his
being
raised
presently
,
and
yet
the
one
is
as
difficult
as
the
other
,
and
more
difficult
also
.
Verse
25.
Jesus
said
unto
her
,
I
am
the
resurrection
,
and
the
life
:
he
that
beleeveth
in
me
,
though
he
were
dead
,
yet
shall
he
live
.
26.
And
whosoever
liveth
and
beleeveth
in
me
,
shall
never
die
.
Beleevest
thou
this
?
In
the
fifth
place
,
we
have
Christs
reply
to
her
exception
,
for
understanding
whereof
,
we
are
to
consider
,
that
whatever
faith
Martha
hath
hitherto
professed
,
Yet
,
1
She
hath
not
looked
on
Christ
as
able
to
do
any
thing
by
his
own
power
,
but
only
by
employing
God
in
prayer
.
2.
She
hath
indeed
professed
her
faith
of
a
general
resurrection
,
but
doubted
of
her
brothers
being
raised
even
now
.
3.
And
in
what
she
beleeves
of
a
general
resurrection
,
she
makes
no
mention
of
Christs
power
to
do
it
.
Therefore
,
Christ
fits
his
answer
to
cure
these
evils
in
her
;
Wherein
,
first
,
He
layeth
down
a
general
assertion
,
I
am
the
resurrection
and
the
life
,
that
is
,
(
if
we
take
this
truth
in
its
full
latitude
,
and
with
an
eye
to
Christs
whole
scope
here
)
He
is
the
author
of
all
resurrection
,
and
of
all
life
,
whether
bodily
or
spiritual
;
as
having
absolute
power
and
dominion
over
death
,
as
God
,
and
being
life
it selfe
:
And
therefore
as
he
was
to
be
eyed
in
her
beleeving
the
general
resurrection
;
So
his
power
to
raise
and
quicken
the
dead
at
that
time
,
was
sufficient
to
prove
he
could
even
now
raise
her
brother
.
And
according
to
this
interpretation
,
his
being
the
life
,
which
is
subjoyned
to
his
being
the
resurrection
,
is
not
necessarily
here
to
be
understood
only
of
that
eternal
life
,
unto
which
the
just
are
raised
by
Christ
,
and
of
which
he
gave
a
pledge
,
by
his
raising
up
himselfe
,
as
Mediatour
;
But
it
is
to
be
taken
generally
,
that
he
,
as
God
,
hath
power
to
raise
whom
,
and
when
he
will
,
as
being
the
fountain
of
life
,
to
give
life
to
whom
he
will
.
But
if
we
look
to
the
purpose
immediately
subjoyned
,
we
may
take
this
assertion
more
strictly
,
and
in
a
spiritual
sense
,
That
he
is
the
resurrection
,
in
his
first
giving
of
spiritual
life
unto
dead
sinners
,
which
is
further
explained
in
the
end
of
ver.
25.
And
he
is
the
life
,
in
continuing
and
preserving
that
spiritual
life
which
he
conferreth
,
which
is
further
insisted
on
,
ver.
26.
as
shall
be
cleared
.
This
interpretation
as
it
is
true
in
it selfe
,
and
agreeable
to
what
followeth
;
So
it
needs
not
seclude
the
other
,
which
is
more
general
,
and
reacheth
Christs
full
scope
:
But
may
come
in
as
a
particular
specialy
comprehended
under
it
,
as
appears
by
his
own
Commentary
subjoyned
to
it
.
And
therefore
,
Secondly
,
He
illustrates
and
confirmes
this
general
in
a
two-fold
particular
assertion
.
One
is
,
He
that
beleeveth
on
me
,
though
he
were
dead
,
yet
shall
he
live
;
which
though
it
conclude
well
,
if
we
understand
it
of
a
bodily
resurrection
;
That
they
who
close
by
him
with
faith
,
albeit
they
use
bodily
,
yet
he
will
raise
them
up
to
live
again
,
and
can
do
to
when
he
pleaseth
,
Yet
comparing
it
with
the
following
verse
,
which
is
conjoined
with
it
,
by
the
c●pulative
and
,
as
a
further
confirmation
,
and
is
undoubtedly
to
be
understood
spiritually
,
I
incline
●ather
to
understand
it
spiritually
,
and
that
Christ
is
here
proving
himselfe
to
be
the
spiritual
resurrection
of
a
dead
sinner
,
and
that
they
who
,
being
dead
by
nature
,
do
lay
hold
on
him
by
saith
,
shall
partake
of
the
first
resurrection
,
and
be
made
to
live
a
life
of
grace
.
And
upon
this
doth
the
second
assertion
fitly
follow
,
whosoever
liveth
and
beleeveth
in
me
shall
never
die
,
wherein
he
assures
her
,
that
beleevers
are
delivered
from
spiritual
and
eternal
death
.
And
so
this
adds
to
the
former
;
For
as
in
the
former
,
he
proves
himselfe
chiefly
to
be
the
resurrection
,
by
raising
up
the
dead
to
a
state
of
life
;
so
here
he
confirmes
further
how
he
is
the
life
,
by
preserving
and
keeping
in
that
life
eternally
,
which
he
had
conferred
upon
beleevers
,
and
stated
them
in
it
.
And
this
doctrine
doth
very
well
agree
with
Christs
scope
in
this
place
;
For
hereby
he
not
only
leads
Martha
,
to
eye
him
m●re
●hen
she
did
in
what
she
beleeved
,
and
to
beleeve
in
him
,
if
she
looked
for
a
comfortable
issue
of
her
trial
;
And
to
consider
the
mercy
of
spiritual
resurrection
,
when
now
she
is
taken
up
so
much
with
raising
up
of
her
brother
;
But
this
instance
,
of
spiritual
resurrection
and
life
,
is
a
very
pregnant
proofe
of
that
general
,
that
he
is
the
resurrection
and
life
,
and
sufficient
to
confirme
that
he
can
raise
whom
and
when
he
will
;
no
lesse
power
being
required
to
the
one
,
then
to
the
other
,
Eph.
1.19
,
20.
Col.
2.12
.
Thirdly
,
in
this
answer
,
Christ
having
thus
instructed
her
,
doth
pose
her
,
if
she
beleeves
this
,
and
consequently
will
close
with
that
promise
,
ver.
23.
as
to
be
presently
performed
.
From
ver.
25.
Learn
,
1.
Beleevers
have
need
of
daily
instruction
from
Christ
,
that
they
may
know
and
understand
these
things
better
which
they
beleeve
in
part
;
Therefore
,
albeit
she
beleeve
a
resurrection
.
ver.
24.
yet
Christ
findes
it
needful
to
informe
her
better
in
many
things
about
it
.
2.
It
is
not
enough
that
we
beleeve
great
benefits
and
mercies
,
unlesse
we
beleeve
them
to
be
in
Christ
,
and
seek
them
in
him
;
for
,
it
is
not
enough
she
beleeve
a
resurrection
,
unlesse
she
beleeve
that
he
is
the
resurrection
and
the
life
.
3.
Christ
is
to
be
looked
on
,
not
as
the
instrument
of
life
and
resurrection
to
any
,
but
as
the
author
and
principal
worker
thereof
by
his
own
power
;
for
,
albeit
many
Prophets
and
Apostles
have
raised
the
dead
,
yet
it
can
be
said
of
none
but
he
,
I
am
the
resurrection
and
the
life
.
4.
Such
as
close
with
and
enjoy
Christ
,
will
finde
all
things
in
him
,
and
at
their
hand
,
which
otherwise
they
may
seek
far
off
,
and
possibly
not
fin●●
;
Therefore
,
whereas
she
looked
afar
off
to
the
better
day
,
for
the
accomplishment
of
Christs
promise
,
he
sets
her
see
it
in
him
,
at
her
hand
,
that
he
is
the
resurrection
and
the
life
,
to
raise
up
her
brother
even
now
.
5.
As
time
is
a
spiritual
resurrection
of
the
soul
in
this
life
;
So
they
who
are
acquainted
with
Christs
w●●king
therein
,
and
in
daily
entertaining
thereof
,
need
fi●●e
no
difficultie
to
exalt
Christ
is
the
fountain
of
life
and
resurrection
,
and
to
beleeve
that
he
is
able
to
work
wonderful
outward
deliverances
,
were
it
even
to
raise
a
dead
body
;
Therefore
,
doth
he
being
in
this
instance
in
the
end
of
this
,
and
in
the
following
verse
,
to
prove
that
he
is
the
resurrection
and
life
,
and
that
he
can
●●ise
her
brother
,
even
p●●●●●tly
.
And
indeed
,
all
the
wonders
that
God
wrought
of
o●●
upon
the
creatures
f●●
this
pe●●●e
,
a
beleever
may
finde
them
all
wrought
within
him
,
in
his
spiritual
restauration
.
6.
By
nature
men
a●e
〈◊〉
estranged
and
far
from
grace
,
●s
a
dead
man
is
●●●m
life
;
for
,
so
is
here
supposed
,
that
man
is
dead
,
and
needs
Christ
to
be
the
resurrection
.
7.
The
only
fountain
and
cause
of
the
recovery
of
this
condition
,
is
in
Christ
,
the
author
of
both
bodily
and
●p●ritu●●
resurrection
,
as
here
we
are
taught
.
8.
The
only
mea●
to
partake
of
this
resurrection
,
is
by
saith
to
lay
hold
on
Christ
,
for
,
he
that
beleeves
in
me
,
shall
live
〈◊〉
.
Christ
being
thus
laid
hold
on
,
no
bonds
of
spiritual
〈◊〉
shall
hinder
his
quickening
vertue
to
●●●e
them
●p
,
but
he
will
make
the
very
dead
to
live
;
for
,
he
that
beleeveth
,
though
he
were
dead
,
yet
shall
he
live
.
This
is
not
to
be
vnderstood
,
as
if
any
man
that
is
dead
by
nature
could
in
that
estate
,
lay
hold
on
Christ
by
faith
;
for
he
must
first
be
prevented
by
passive
regeneration
,
and
the
infusion
of
grace
:
But
the
meaning
is
that
it
is
faith
only
,
that
puts
the
sinner
in
a
state
o●
life
,
and
is
he
saving
exercise
of
infused
grace
,
without
which
all
antecedent
exercises
,
〈◊〉
discovery
and
conviction
of
sin
and
misery
,
terrour
,
&c.
will
not
availe
,
as
being
common
to
Saints
and
regenerate
men
with
temporaries
.
From
ver.
26.
Learn
,
1.
As
the
children
of
God
are
by
regeneration
,
put
in
a
state
of
life
;
so
they
prove
it
by
their
after
carriage
,
by
exercising
the
functions
of
spiritual
life
,
and
being
lively
in
their
way
;
for
,
he
to
whom
Christ
is
the
resurrection
,
to
quicken
him
when
he
is
dead
,
he
liveth
2.
As
spiritual
life
flowes
only
from
Christ
embraced
by
faith
;
so
it
must
be
entertained
and
preserved
by
the
same
mean
of
faith
in
Christ
;
for
,
as
the
dead
,
by
beleeving
,
do
live
,
so
he
that
liveth
,
must
beleeve
in
me
,
saith
he
.
The
keeping
in
of
our
spiritual
life
is
a
continued
resurrection
,
as
the
preservation
of
the
creatures
is
a
continued
creation
;
And
as
the
same
power
is
employed
in
begetting
and
entertaining
this
life
;
so
the
same
mean
of
faith
must
still
be
kept
in
exercise
.
So
that
they
are
exceedingly
in
the
wrong
,
who
in
their
defections
and
●istempers
,
and
in
their
swoundings
and
faintings
,
do
cast
away
their
confidence
.
3.
The
power
of
Christ
will
be
forth
coming
,
to
preserve
beleevers
in
him
from
an
utter
decay
in
their
spiritual
life
;
So
that
albeit
they
may
be
overtaken
with
some
degrees
of
death
,
yet
upon
renewing
of
their
faith
,
they
shall
be
recovered
out
of
their
swounds
.
He
will
also
preserve
them
from
eternal
death
,
and
bodily
death
it selfe
shall
not
extinguish
the
life
that
is
begotten
and
entertained
by
faith
in
Jesus
Christ
;
for
,
he
that
liveth
and
beleeveth
in
me
,
shall
never
die
.
4.
It
is
the
will
of
God
,
that
when
he
reveals
truth
,
we
embrace
it
by
faith
,
and
do
not
either
reject
it
,
or
give
only
a
general
assent
to
it
in
our
judgements
;
Therefore
doth
he
pose
her
,
Beleevest
thou
this
?
and
thus
should
we
daily
pose
our
own
hearts
.
5.
In
particular
,
it
is
necessary
that
we
be
well
grounded
in
the
faith
of
getting
life
through
Christ
,
and
that
we
make
special
application
of
the
general
promise
made
by
him
concerning
this
,
and
that
faith
be
not
to
seek
in
a
pinch
when
Christ
calls
for
it
;
for
,
it
is
in
these
matters
that
he
requires
her
to
professe
her
faith
,
Beleevest
thou
this
?
Verse
27.
She
saith
unto
him
,
Yea
,
Lord
,
I
beleeve
that
thou
art
the
Christ
the
Sonne
of
God
,
which
should
come
into
the
world
.
In
the
last
place
,
we
have
Martha's
answer
to
this
question
;
wherein
,
she
assents
unto
what
Christ
had
required
her
to
beleeve
,
and
ads
a
confession
of
her
faith
concerning
his
person
and
offices
,
which
she
professeth
she
hath
beleeved
before
,
as
it
is
in
the
original
.
This
she
subjoynes
,
not
only
as
the
ground
of
her
faith
in
this
particular
,
unto
which
she
now
assents
,
But
her
weak
grip
(
as
would
appear
)
not
being
able
expressely
to
apprehend
all
this
which
he
hath
spoken
,
though
she
assent
unto
it
;
Therefore
she
passeth
it
in
a
word
,
and
professeth
her
faith
concerning
his
person
and
office
,
acknowledging
him
to
be
the
promised
Messiah
,
the
Sonne
of
God
,
and
consequently
,
professeth
she
beleeveth
all
that
may
flow
from
this
.
Whence
learn
,
1.
Weak
faith
may
grow
up
to
more
clearnesse
and
assurance
,
by
conversing
and
conference
with
Christ
,
laying
open
our
weaknesses
to
him
,
and
receiving
instructions
from
him
;
for
,
her
answer
to
Christs
question
,
is
,
Yea
,
Lord
,
affirming
that
she
beleeved
it
,
(
though
yet
weakly
)
and
so
she
is
brought
a
further
length
then
she
had
attained
before
,
ver.
24.
2.
In
the
matter
of
encouragements
and
promises
,
the
Lord
hath
so
ordered
it
,
that
some
should
be
fundamentals
(
such
as
,
the
promise
,
I
am
thy
God
,
the
truths
concerning
Christs
person
and
offices
,
&c.
)
which
comprehend
many
promises
in
them
;
the
rest
being
but
a
particular
application
of
these
generals
to
particular
cases
;
As
here
her
practice
insinuates
,
recurring
to
this
,
as
a
chiefe
and
comprehensive
ground
of
comfort
,
that
he
is
the
Christ
,
&c.
3.
The
consequences
that
flow
from
these
fundamental
encouragements
and
promises
,
are
so
many
,
and
so
full
,
that
one
,
who
beleeveth
the
first
,
may
yet
not
see
these
consequences
so
clearly
,
nor
yet
so
firmely
beleeve
all
that
flows
from
it
;
for
,
Martha
(
as
would
appear
)
cannot
get
all
this
so
distinctly
gripped
;
when
yet
she
beleeves
that
he
is
the
Christ
,
&c.
from
which
all
of
it
necessarily
flows
.
At
least
,
this
is
clear
,
that
she
hath
beleeved
,
that
he
is
the
Christ
,
&c.
even
when
she
doubted
of
this
particular
which
he
calls
her
to
beleeve
.
And
this
lets
us
see
,
that
they
who
beleeve
these
general
encouragements
,
have
much
more
to
be
refreshed
with
,
then
they
have
well
considered
;
and
,
that
it
is
of
Gods
rich
love
,
condescending
to
our
weaknesse
,
that
he
draws
out
these
generals
in
particular
promises
,
relating
to
our
particular
necessities
.
4.
When
our
faith
staggers
in
any
particular
exigent
,
or
proves
weak
in
beleeving
particular
promises
;
it
is
our
duty
to
recurre
to
these
general
grounds
of
faith
and
encouragement
,
and
hold
them
fast
till
we
get
more
,
and
study
the
fulnesse
that
is
in
them
,
that
we
may
be
led
on
to
more
particular
confidence
;
for
,
such
is
her
practice
;
whatever
her
former
doubting
,
or
present
weaknesse
in
beleeving
were
,
yet
she
beleeves
,
and
hath
beleeved
,
that
he
is
the
Christ
,
&c.
The
studying
of
Christs
person
and
offices
is
a
notable
mean
to
confirme
our
faith
in
all
the
promises
concerning
all
the
benefits
to
be
had
in
him
;
for
,
this
she
layeth
hold
on
for
that
end
,
I
beleeve
that
thou
art
the
Christ
,
the
Sonne
of
God
which
should
come
into
the
world
.
The
study
of
this
will
make
us
sure
both
of
his
good
will
,
as
Mediators
,
and
power
,
as
God
,
to
do
what
he
promiseth
.
6.
Christ
is
never
rightly
beleeved
in
,
nor
taken
up
,
except
he
be
acknowledged
to
be
the
Messiah
promised
unto
the
Fathers
,
and
the
eternal
Sonne
of
God
;
for
,
so
much
doth
her
confession
point
out
concerning
him
.
7.
Christ
was
not
unknown
under
the
Old
Testament
,
but
was
revealed
and
held
forth
in
the
promise
;
And
accordingly
,
the
godly
did
close
with
him
by
faith
,
Act.
15.11
.
Heb.
13.8
.
Rev.
13.8
.
And
as
they
saw
him
to
be
true
God
,
so
they
did
expect
and
wait
for
him
to
come
into
the
world
,
at
the
appointed
time
,
made
of
a
woman
,
and
so
to
be
God
and
man
in
one
person
:
for
,
saith
she
,
thou
art
the
Christ
the
Sonne
of
God
,
which
should
come
into
the
world
,
intimating
that
he
was
revealed
,
and
accordingly
beleeved
in
,
and
expected
by
them
before
he
came
;
and
that
they
acknowledged
him
,
who
was
to
come
into
the
world
,
by
his
being
made
flesh
,
to
be
God
,
the
Sonne
of
God
.
8.
All
Gods
promises
of
and
concerning
the
Messiah
,
were
fulfilled
and
accomplished
in
the
person
of
Jesus
Christ
the
Sonne
of
Mary
;
for
,
saith
she
of
him
now
exhibited
,
Thou
art
the
Christ
the
Sonne
of
God
which
should
come
into
the
world
,
So
that
there
is
no
other
to
be
expected
.
And
as
this
was
true
of
his
person
,
so
all
other
predictions
,
concerning
the
Messiah
,
in
his
life
,
death
,
resurrection
,
&c.
were
accomplished
in
him
,
as
is
frequently
observed
and
recorded
in
the
New
Testament
.
And
this
may
assure
us
,
that
all
Gods
promises
shall
be
fulfilled
in
him
to
his
people
.
8.
True
faith
in
Christ
will
not
judge
of
him
by
outward
appearance
,
nor
outward
lots
,
but
will
pierce
through
all
these
clouds
,
and
see
his
glory
;
for
,
when
he
is
in
the
forme
of
a
servant
,
and
lately
driven
from
Jerusalem
,
yet
saith
she
,
I
beleeve
thou
art
the
Christ
,
the
Son
of
God
.
Ver.
28.
And
when
he
had
thus
said
,
she
went
her
way
,
and
called
Mary
her
sister
,
secretly
,
saying
,
The
Master
is
come
and
calleth
for
thee
.
Followeth
the
second
antecedent
of
the
miracle
,
after
Christ
was
come
near
to
Bethany
,
which
is
,
his
meeting
and
encounter
with
Mary
,
with
some
consequents
that
followed
,
before
he
came
to
the
grave
,
to
ver.
38.
This
may
be
taken
up
in
six
particulars
;
whereof
the
first
,
(
in
this
ver.
)
is
,
the
call
given
to
Mary
,
to
come
out
to
Christ
;
Martha
,
after
the
former
conference
,
cometh
to
her
sister
(
not
of
her
own
accord
,
but
at
Christs
command
)
to
carry
the
newes
and
message
to
her
.
Doctrine
.
1.
Christ
should
be
acknowledged
,
by
all
his
own
,
to
be
their
Master
and
teacher
,
whose
doctrine
and
direction
they
will
follow
;
Therefore
,
is
he
designed
by
this
common
and
acknowledged
name
among
his
followers
,
The
Master
,
or
,
Teacher
.
2.
Christ
may
be
very
near
unto
mourners
,
and
they
not
know
of
it
,
and
they
may
be
puzled
and
perplexd
for
his
absence
,
when
he
is
hard
at
hand
;
for
,
while
Mary
is
mourning
at
home
,
supposing
that
Christ
is
about
Jordan
,
and
grieving
that
he
is
not
come
,
he
is
at
her
hand
at
Bethany
,
The
Master
is
come
.
3.
Albeit
the
tendernesse
and
crushed
condition
of
some
,
may
suspend
their
comfort
from
them
,
yet
Christ
will
seek
such
at
last
,
and
not
be
at
rest
,
till
he
meet
with
them
,
and
comfort
them
;
for
,
it
was
by
reason
of
Maries
crushed
spirit
,
that
she
is
mourning
still
,
and
hears
nothing
of
Christ
,
when
Martha
hath
been
comforted
by
him
;
Yet
Christ
knowing
her
distresse
,
and
that
she
is
mourning
,
he
mindes
her
,
and
will
have
her
brought
to
him
;
He
calleth
for
thee
.
4.
Whoever
they
be
that
come
to
fetch
a
tender
mourner
to
Christ
,
they
come
not
of
their
own
head
,
but
have
his
allowance
so
to
do
;
for
,
so
doth
Martha
tell
this
mourner
,
The
Master
calleth
for
thee
.
5.
Such
as
have
tasted
of
Christs
sweetnesse
themselves
,
are
most
fit
messengers
,
to
invite
others
to
him
;
for
,
Martha
is
employed
,
after
she
hath
met
with
Christ
,
and
he
hath
fixed
her
faith
on
himselfe
;
when
she
had
so
said
,
she
went
her
way
(
being
sent
)
and
called
her
sister
Mary
,
&c.
6.
It
may
encourage
mou●ners
to
come
to
Christ
,
that
his
respect
to
them
is
not
suspended
upon
their
coming
,
but
he
prevents
them
with
warme
invitations
;
for
,
so
will
he
have
Mary
encouraged
,
The
Master
is
come
,
and
calleth
for
thee
.
See
Mark
.
10.49
.
7.
Such
as
have
found
Christs
tender
kindnesse
toward
them
,
will
be
tender
of
him
and
all
that
concerneth
him
;
Therefore
doth
she
call
her
sister
secretly
,
lest
these
Jewes
who
were
with
them
,
knowing
of
him
,
might
bring
him
in
some
hazard
.
And
albeit
Christ
himselfe
was
not
affraid
,
yet
it
was
very
commendable
that
Christs
safety
should
lye
near
their
heart
,
whose
necessity
had
brought
him
thither
.
Ver.
29.
Assoone
as
she
heard
that
,
she
arose
quickly
,
and
came
unto
him
.
30.
Now
Jesus
was
not
yet
come
into
the
town
,
but
was
in
that
place
where
Martha
met
him
.
In
the
second
place
is
recorded
Maries
obedience
unto
this
call
;
He
arose
and
went
to
him
,
where
he
yet
stayed
without
the
town
.
Whence
learn
,
1.
Whatever
jealousie
or
prejudice
mourners
have
at
Christs
dealing
;
yet
he
will
be
still
welcome
newes
unto
them
,
and
they
ought
not
to
stay
away
from
him
;
for
,
though
she
was
under
the
same
tentation
with
Martha
,
yet
she
also
arose
and
came
to
him
.
2.
Newes
of
Christs
approach
will
make
fainting
mourners
revive
,
and
be
active
to
run
and
meet
him
;
for
,
she
who
sate
drooping
and
faint
in
the
house
,
as
appears
from
ver.
20
,
31.
now
,
when
she
heard
that
,
she
arose
quickly
and
came
to
him
.
3.
Such
as
have
the
opportunity
of
comfort
from
Christ
,
will
preferre
him
to
all
the
comforts
they
can
receive
from
friends
;
Therefore
she
arose
quickly
,
and
came
to
him
,
leaving
all
that
were
in
the
house
comforting
her
.
4.
In
the
dayes
of
Christs
flesh
,
his
calling
went
nearest
his
heart
of
any
thing
,
and
he
preferred
the
opportunities
of
doing
good
,
to
all
his
own
case
and
accommodations
:
Therefore
it
is
marked
,
as
a
reason
why
Mary
went
out
unto
him
,
Jesus
was
not
yet
come
into
the
town
,
but
was
in
the
place
where
Martha
met
him
.
He
had
not
so
much
as
entered
the
town
to
refresh
himselfe
,
not
for
fear
of
the
Jewes
,
(
for
his
hand
and
providence
brings
them
out
afterward
,
ver.
31
,
)
but
he
choosed
this
as
a
sit
time
and
place
to
comfort
Mary
in
,
and
his
minde
was
upon
working
the
miracle
before
he
rested
.
And
all
this
tends
to
shew
what
a
faithful
and
merciful
high
Priest
he
is
,
and
how
enlarged
his
heart
is
toward
his
people
,
when
now
he
hath
no
particular
necessity
of
his
own
,
to
divert
him
.
Ver.
31.
The
Jewes
then
that
were
with
her
in
the
house
,
and
comforted
her
,
when
they
saw
Mary
that
she
rose
up
hastily
and
went
out
,
followed
her
,
saying
,
She
goeth
unto
the
grave
,
to
weep
there
.
In
the
third
place
,
is
recorded
how
the
Jewes
who
comforted
her
,
constructed
of
her
going
out
,
as
if
she
were
going
to
weep
at
the
grave
,
(
as
it
seems
this
custome
had
crept
in
among
them
)
and
therefore
they
follow
her
,
to
interrupt
her
.
Whence
learn
,
1.
Such
as
are
most
tender
,
and
most
sensibly
affected
and
burdened
with
trials
,
may
expect
not
only
greater
sympathy
from
Christ
,
but
also
that
(
in
so
far
as
it
is
good
for
them
)
he
will
stir
up
other
instruments
,
to
take
a
more
hearty
life
at
their
condition
;
for
,
so
much
appears
in
the
practice
of
these
Jewes
,
who
perceiving
Maries
greater
need
,
sate
with
her
in
the
house
,
and
comforted
her
,
and
rose
up
hastily
and
followed
her
,
when
she
went
out
,
whereas
,
it
appears
,
they
had
taken
little
notice
of
Martha's
going
out
or
coming
in
.
2.
It
is
a
sinful
practice
of
our
nature
,
to
ad
to
the
burdens
laid
upon
us
by
God
,
and
feed
our
own
sorrows
,
by
pensive
thinking
or
looking
upon
that
wherein
God
afflicts
us
;
for
,
their
apprehension
upon
her
going
out
,
intimates
they
had
some
such
custome
among
them
,
of
going
to
graves
,
to
weep
there
,
that
the
sight
of
their
losse
might
waken
their
sorrow
.
3.
It
is
no
wonder
to
see
the
world
and
natural
men
mistake
the
wayes
of
the
godly
,
and
to
see
,
even
their
natural
comforters
in
trouble
,
judge
of
them
according
to
their
own
carnal
principles
and
dispositions
;
for
,
albeit
there
be
no
appearance
that
Mary
had
used
this
practice
before
,
yet
they
misconstruct
her
going
out
,
she
goeth
to
the
grave
to
weep
there
,
not
only
because
they
knew
not
her
calling
to
go
to
Christ
,
but
this
being
natures
practice
,
they
could
judge
no
better
of
her
.
4.
It
is
our
duty
to
restrain
carnal
sorrow
,
if
it
were
but
by
interrupting
thereof
,
if
we
cannot
be
comforted
under
it
;
for
,
so
much
doth
their
practice
teach
,
they
rose
up
hastily
,
and
followed
her
,
thinking
to
interrupt
and
scarre
her
from
her
weeping
,
if
she
would
not
be
recalled
by
them
.
5.
The
Lords
providence
doth
oft-times
tryst
men
,
in
following
their
ordinary
duty
,
with
very
unexpected
favours
;
for
,
while
they
are
following
Mary
,
to
moderate
her
sorrows
,
providence
leads
them
out
to
Christ
,
and
to
be
witnesses
of
a
glorious
miracle
.
6.
There
is
much
good
to
be
gotten
in
the
fellowship
of
the
godly
,
and
in
studying
to
be
steadable
and
comfortable
to
them
in
their
distresse
;
for
,
it
is
in
Maries
company
,
and
while
they
are
comforting
her
,
they
meet
with
this
favour
.
Verse
32.
Then
when
Mary
was
come
where
Jesus
was
,
and
saw
him
she
fell
down
at
his
feet
,
saying
unto
him
,
Lord
,
if
thou
hadst
been
here
,
my
brother
had
not
died
.
In
the
fourth
place
,
Maries
discourse
to
Christ
,
when
she
met
him
,
is
〈…〉
it
the
name
●●●rate
which
Martha
had
,
●er.
21.
only
she
exp●●●●●th
it
with
great
reverence
and
humility
,
and
with
much
sorrow
and
many
tears
also
,
as
appears
from
ver.
33.
which
it
seems
stopped
the
current
of
her
speech
,
that
she
cannot
declare
any
thing
concerning
her
faith
,
as
Martha
had
done
.
Doctrine
,
1.
The
same
tentation
and
groundlesse
conceit
that
a●●aul●s
●e
,
may
also
p●●●●sse
another
;
for
,
Mary
hath
the
same
thoughts
with
Martha
.
It
seems
they
conferred
together
about
it
,
and
so
had
strengthned
one
another
in
it
,
which
is
an
usual
fault
among
the
godly
,
And
〈◊〉
this
was
a
tentation
,
so
it
is
no
wonder
if
Maries
tendernesse
were
as
much
supprized
with
it
,
as
any
;
for
,
albeit
it
be
a
fault
,
yet
such
weeds
usually
grow
in
best
ground
.
2.
The
more
eminent
one
be
in
grace
and
acquaintance
with
Christ
,
the
more
humble
and
reverent
will
they
be
before
Christ
;
for
,
in
this
Mary
●●●strips
Martha
,
she
fell
down
at
his
feet
,
3.
An
humble
and
reverent
Saint
will
not
be
misconstructed
of
Christ
,
under
their
his
of
distemper
;
for
,
by
this
she
corrects
her
passionate
speech
,
in
that
no
prejudice
nor
tentation
takes
away
her
humble
reverence
,
she
fell
down
at
his
feet
,
saying
,
Lord
,
if
thou
hadst
been
here
,
my
brother
had
not
died
.
Ver.
33.
When
Jesus
therefore
saw
her
weeping
,
and
the
Jewes
also
weeping
which
came
with
her
,
he
groned
in
the
spirit
,
and
was
troubled
.
34.
And
said
,
Where
have
ye
laid
him
?
They
say
unto
him
,
Lord
,
come
and
see
.
35.
Jesus
wept
.
In
the
fifth
place
,
is
recorded
Christs
tender
sympathy
with
Mary
and
her
afflicted
company
,
in
this
strait
,
which
leads
him
to
the
doing
of
the
miracle
.
The
occasion
hereof
,
is
,
his
observing
of
Maries
sorrow
,
with
the
sorrow
of
these
who
were
in
her
company
to
comfort
her
.
His
carriage
,
or
the
expression
of
his
sympathy
upon
this
,
consists
in
these
.
1.
He
groaned
in
spirit
,
and
was
troubled
,
or
troubled
himselfe
,
ver
.
33.
The
word
rendred
groaning
,
doth
properly
signifie
to
have
indignation
,
and
consequently
,
strictly
to
charge
under
pain
of
displeasure
.
And
so
it
may
point
out
his
indignation
,
not
only
at
their
weaknesse
,
evidenced
in
the
way
of
their
expressions
to
him
,
but
chiefly
,
against
sin
and
Satan
that
brought
on
all
this
misery
:
But
certainly
,
the
root
of
all
this
,
was
his
tender
respect
to
Lazarus
,
and
to
Maries
trouble
and
affliction
.
2.
Being
thus
affected
,
he
enquires
for
the
grave
,
that
he
may
give
a
proofe
of
his
sympathy
,
and
being
desired
to
come
and
see
,
he
goeth
on
toward
it
,
as
appears
from
the
following
purpose
,
ver.
34.
3.
Being
in
the
way
to
the
grave
,
the
exercise
of
his
spirit
burst
out
in
weeping
,
ver.
35.
From
ver.
33.
Learn
,
1.
Whatever
be
the
expressions
of
any
to
Christ
,
yet
the
chiefe
thing
●e
looks
to
,
is
,
what
they
expresse
of
an
affected
and
sensible
heart
,
in
that
wherein
they
employ
him
;
Therefore
,
without
heeding
her
language
,
it
is
remarked
,
he
saw
her
weeping
.
2.
It
is
commendable
in
men
,
to
be
compassionate
,
and
to
●●i●●
with
●●iends
in
their
●●rrows
;
for
,
the
Jewes
are
also
weeping
,
which
came
with
her
.
3.
None
will
prove●able
comforters
of
friends
in
dist●●●
,
but
those
who
take
deep
impression
of
their
sorrows
;
for
their
who
came
to
comfort
her
,
ver.
31.
are
also
weeping
with
her
,
4.
Albeit
Christ
will
respect
the
sorrows
of
any
of
o●e
m●u●her
,
yet
it
is
a
good
token
,
when
the
sorrows
of
many
concurre
to
plead
with
him
for
pity
;
for
,
it
is
when
he
saw
her
weeping
,
and
the
Jewes
also
weeping
with
her
that
his
compassion
burst
,
forth
.
5.
Christ
will
have
some
respect
,
even
to
the
griefe
of
natural
men
,
joining
with
his
people
,
to
●●ment
their
or
his
Churches
sorrows
;
for
,
albeit
there
Jewes
were
as
yet
unco●●●●ted
,
yet
their
weeping
with
Mary
hath
its
own
weight
with
him
:
He
who
respects
the
●●y
of
young
●avens
and
L●ons
Joh
38.41
.
Psal
104.21
.
and
the
mourning
of
a
〈◊〉
land
,
Jer.
12.11
.
doth
certainly
respect
the
sorrows
of
men
,
as
they
are
men
,
and
particularly
,
when
their
sorrow
is
for
a
right
cause
.
6.
Christ
hath
not
only
divine
power
,
as
〈◊〉
,
to
〈◊〉
his
own
,
but
as
man
also
,
he
hath
compassion
and
a
tender
heart
,
to
take
an
impression
of
their
difficulties
,
when
they
are
aff●●ted
with
them
,
for
,
weeping
Mary
meets
with
a
〈◊〉
compassionate
Christ
here
.
And
this
may
give
Saints
●●●dnesse
to
come
to
him
,
Heb.
4.15
,
16.
Especially
considering
that
we
cannot
have
sorrow
,
but
he
hath
an
eye
to
observe
it
,
that
he
may
sympathize
,
as
Mary
here
findes
:
And
i●
may
make
tr●●●●e
〈◊〉
us
considering
that
we
have
such
a
sympath●zer
.
7.
A●●●●
Christ
do
not
at
first
cu●e
the
troubles
of
his
own
;
yet
●e
doth
sympathize
with
them
under
them
.
He
will
first
put
the
afflicte●
in
his
heart
,
and
then
cure
their
disease
;
for
,
here
he
first
sympathizes
,
and
then
raiseth
Lazarus
.
And
in
this
respect
he
〈◊〉
all
the
sicknesses
which
he
cured
,
Matth
3.16
,
17.
8.
The
difficulties
of
the
Lords
pe●p●●
〈◊〉
not
only
wak●●
at
his
affection
and
sympathize
with
them
;
but
this
his
sympathy
will
burst
forth
in
indignation
against
all
their
enemies
and
causes
of
their
troubles
;
for
,
so
much
also
doth
his
groaning
in
the
spirit
,
import
,
that
his
indignation
was
kindled
against
Satan
and
sin
,
that
drew
on
death
and
all
this
sorrow
.
9.
The
nature
of
his
commotion
,
and
that
he
troubled
himselfe
,
as
it
is
in
the
Original
;
doth
teach
.
1.
Christ
our
Lord
was
not
muddy
in
his
affections
,
nor
over-powered
by
them
;
but
he
had
them
at
his
command
;
His
commotions
of
minde
were
not
only
like
the
shaking
of
pure
water
in
a
clear
glasse
,
which
still
remains
clear
;
but
they
arose
,
and
were
calmed
,
at
his
pleasure
.
And
albeit
this
was
proper
and
peculiar
to
himselfe
,
who
was
true
God
,
and
the
spotlesse
Lamb
of
God
;
Yet
if
we
were
more
neer
him
,
and
like
him
,
we
would
finde
our
affections
to
be
more
servants
,
and
lesse
Masters
;
And
without
this
,
our
very
good
affections
are
oft-times
so
muddy
,
that
they
marre
us
;
Our
earnest
desires
after
good
are
poisoned
with
impatient
hast
,
and
our
very
joy
may
marre
beleeving
,
Luk
24.41
.
2.
Our
Lord
hath
not
these
affections
,
which
are
needful
for
his
peoples
help
,
far
to
seek
;
but
they
are
ready
to
burst
forth
〈…〉
call
;
for
,
●hen
Maries
condition
needs
sympathy
,
he
troubled
himselfe
.
And
so
we
,
who
need
sutable
affections
,
and
a
right
frame
of
spirit
,
when
many
times
we
cannot
attain
them
;
yea
,
oft-times
our
diligence
in
seeking
them
,
puts
us
further
from
them
,
by
reason
of
our
not
taking
a
right
way
;
If
we
could
employ
faith
in
him
,
who
can
command
these
affections
in
himselfe
,
he
could
also
soone
give
them
unto
us
.
From
ver.
34.
Learn
,
1.
Christs
tender
affection
and
sympathy
with
his
people
will
not
lie
hid
in
his
heart
,
not
expresse
it selfe
only
in
some
affectionate
expressions
;
but
will
at
last
produce
glorious
actings
for
them
;
for
,
the
fruit
of
his
groaning
and
trouble
,
is
,
his
enquiry
for
the
grave
,
that
he
may
raise
Lazarus
.
2.
Christ
takes
pleasure
to
answer
his
peoples
necessities
,
by
deeds
as
well
as
by
words
,
and
(
so
to
say
)
to
do
and
act
his
love
,
as
well
as
to
say
it
;
Yea
,
in
great
necessities
,
he
will
not
delay
his
peoples
help
so
long
as
even
to
comfort
them
by
words
;
Therefore
,
albeit
it
be
his
ordinary
way
,
to
comfort
his
people
,
first
by
promises
,
Zech
1
▪
13.
and
then
,
by
actings
;
and
albeit
he
dealt
so
with
Martha
;
Yet
,
seeing
Maries
great
need
and
his
heart
being
weighted
,
he
sayes
no
more
,
but
will
go
to
the
action
.
3.
Albeit
Christ
will
speedily
help
his
needy
people
,
yet
he
will
so
order
his
working
,
as
his
glory
may
be
most
conspicuous
in
it
;
Therefore
,
albeit
he
could
have
raised
Lazarus
,
and
made
him
come
to
them
where
they
stood
;
and
albeit
he
knew
well
enough
where
the
grave
was
;
yet
he
will
enquire
for
it
,
and
have
them
to
conduct
him
to
it
,
that
so
he
may
free
this
miracle
from
any
suspition
of
illusion
,
and
may
have
them
to
be
witnesses
of
his
glory
in
it
.
From
ver.
35.
Learn
,
1.
As
the
Sonne
of
God
did
take
on
mans
nature
,
and
dwelt
in
our
flesh
,
that
he
might
lay
a
foundation
of
reconciliation
betwixt
God
and
man
,
in
his
own
person
;
So
also
he
did
take
on
these
sinlesse
affections
and
infirmities
,
which
might
not
only
prove
him
to
be
true
man
,
but
that
he
is
a
kindly
brother
and
kinsman
to
miserable
men
,
and
might
be
a
fit
conduct
to
conveigh
these
bowels
of
compassion
that
are
in
God
,
toward
lost
man
;
for
,
so
much
is
evidenced
by
his
weeping
.
2.
Christ
,
in
the
daies
of
his
flesh
,
was
a
man
of
sorrows
and
acquainted
with
griefes
,
that
therein
men
might
read
the
bitter
fruits
of
sinne
,
and
they
who
flee
to
him
,
may
have
matter
of
joy
for
ever
;
Therefore
,
it
is
marked
that
Jesus
wept
,
which
also
was
his
frequent
practice
.
See
Heb.
5.7
.
3.
Christ
hath
no
light
touch
of
the
miseries
of
his
own
,
but
they
do
deeply
afflict
and
affect
him
;
for
,
he
groans
and
is
troubled
,
till
he
wept
again
.
4.
Christ
allowes
not
that
his
affection
and
sympathy
be
hid
from
his
afflicted
people
;
but
he
would
have
them
knowing
it
,
and
convinced
of
it
;
for
,
therefore
,
doth
his
groaning
and
trouble
burst
forth
in
weeping
,
to
be
discerned
by
the
beholders
,
as
ver.
36.
5.
Christs
tendernesse
and
affection
to
his
afflicted
people
will
not
long
be
hid
or
concealed
,
but
it
will
burst
forth
through
never
so
many
clouds
;
for
,
when
he
is
troubled
,
he
will
at
last
weep
also
in
view
of
them
all
.
Thus
when
he
is
dealing
most
harshly
with
the
woman
of
Canaan
,
yet
at
last
his
heart
cannot
hide
it selfe
,
Matth.
15.22
,
&c.
And
in
this
,
Joseph
,
in
his
dealing
with
his
brethren
,
was
a
type
of
him
.
6.
Christs
inward
exercise
bursting
forth
in
weeping
,
may
serve
also
further
to
teach
.
1.
That
all
who
get
their
bitter
and
sad
exercise
and
sorrows
suppressed
that
they
break
not
out
to
the
dishonour
of
God
,
or
weakening
of
the
hands
of
others
,
have
him
to
acknowledge
,
who
by
venting
his
sorrows
,
both
here
,
and
elsewhere
,
especially
on
the
crosse
,
Matth.
27.46
.
hath
shut
up
theirs
.
2.
That
,
on
the
other
hand
,
when
griefes
and
sorrowes
will
not
smother
,
that
lot
may
be
sanctified
in
his
person
,
and
we
may
have
him
for
a
companion
,
who
knoweth
the
heart
of
such
a
one
.
Ver.
36.
Then
said
the
Jewes
,
Behold
how
he
loved
him
.
37.
And
some
of
them
said
,
Could
not
this
man
which
opened
the
eyes
of
the
blinde
,
have
caused
that
even
this
man
should
not
have
died
?
The
sixth
particular
recorded
,
is
the
construction
the
Jewes
had
of
Christs
expressed
sympathy
:
They
observing
his
sorrow
,
do
admire
his
love
to
dead
Lazarus
,
and
marvel
that
he
who
had
wrought
such
wonders
,
might
not
also
have
prevented
his
death
.
It
is
most
probable
,
that
they
who
admire
his
love
,
were
these
Jewes
who
were
best
affected
to
Christ
,
though
they
have
not
yet
beleeved
on
him
,
till
afterward
,
ver.
45.
and
that
they
who
wonder
he
had
not
prevented
his
dying
,
are
these
malicious
Jewes
,
who
after
the
miracle
,
went
and
informed
the
Rulers
,
ver.
46.
and
therefore
the
first
sort
are
indifinitely
named
the
Jewes
here
,
who
are
called
many
,
ver.
45.
and
the
other
sort
are
,
both
here
,
and
ver.
46.
called
only
some
of
them
,
Or
,
it
may
be
conceived
,
that
all
of
them
concurring
in
wondering
at
his
love
to
Lazarus
,
as
a
thing
they
could
not
deny
,
the
more
malicious
sort
do
adde
that
cavil
and
exception
.
From
ver.
36.
Learn
,
1.
Christs
love
to
his
people
is
a
very
captivating
and
ravishing
meditation
;
for
,
that
which
took
hold
on
them
,
and
strikes
them
with
admiration
,
is
,
he
loved
him
,
which
was
indeed
a
truth
,
that
Christ
as
he
pitied
Mary
and
her
sister
,
so
he
respected
Lazarus
especially
,
and
therefore
burst
forth
in
sorrow
,
through
affection
to
him
and
them
,
and
through
indignation
at
Satan
and
sin
,
which
drew
on
these
miseries
.
2.
The
fountain
of
any
compassion
shewed
by
Christ
to
his
own
in
misery
,
is
not
any
worth
in
them
,
but
his
own
free
love
;
for
,
his
compassionate
weeping
leads
them
up
to
his
love
,
as
the
cause
thereof
.
3.
Christ
thinks
no
shame
of
his
love
to
his
people
,
but
will
avow
it
,
and
have
it
known
sometime
to
beholders
;
for
,
he
doth
here
so
let
it
out
as
they
mark
it
.
See
Rev.
3.9
.
4.
Christs
sympathy
and
compassion
toward
his
people
,
proves
his
love
to
them
,
although
they
get
not
visible
out-gates
from
their
troubles
;
for
,
upon
his
weeping
,
they
gather
,
he
loved
him
;
his
sympathy
and
tears
prove
love
,
albeit
the
man
died
.
And
indeed
,
they
who
get
a
sight
of
Christs
tender
heart
,
will
beleeve
his
love
,
whatever
his
dispensations
be
.
5.
Christs
love
and
compassion
is
a
wonder
to
them
who
know
him
not
well
;
Yea
,
it
is
in
it selfe
admirable
,
and
such
as
see
it
,
will
rather
admire
it
,
then
know
how
to
comprehend
it
:
Behold
,
say
they
,
how
he
loved
him
!
See
Eph
3.18
,
19.
6.
Christs
love
to
his
own
will
follow
them
even
to
their
graves
;
As
here
he
gives
evidence
how
he
loved
him
,
when
he
is
lying
in
his
grave
.
And
albeit
every
Saint
do
not
meet
with
that
proofe
of
love
which
Lazarus
got
,
in
being
raised
up
again
;
yet
that
love
rests
upon
them
,
till
the
general
resurrection
.
From
ver.
37.
Learn
,
1.
Christs
love
is
readily
misconstructed
,
when
he
is
letting
it
out
most
convincingly
,
and
it
is
liker
an
enemy
,
then
a
friend
,
so
to
do
;
for
,
there
are
here
who
indirectly
carp
at
his
love
,
and
the
expressions
of
it
,
since
he
sustered
the
man
to
die
.
2.
Corrupt
men
,
and
the
corrupt
dispositions
of
men
,
will
not
readily
beleeve
Christs
love
,
unlesse
it
appear
in
some
evidences
and
effects
desired
by
them
;
for
,
this
is
their
indirect
exception
,
that
he
caused
not
that
this
man
should
not
have
died
.
Misconstructers
of
Christs
love
are
ordinarily
limiters
of
his
love
,
to
be
evidenced
in
such
and
such
particulars
.
3.
Men
may
have
much
knowledge
,
and
yet
much
malice
against
Christ
;
Yea
,
knowledge
is
very
dangerous
,
if
it
be
not
sanctified
and
seasoned
with
grace
and
love
;
for
,
these
men
can
tell
that
he
opened
the
eyes
of
the
blinde
,
ch.
9.6
.
and
,
it
seems
,
are
better
acquaint
with
his
proceedings
then
the
others
,
and
yet
they
carp
at
his
love
.
4.
Christ
hath
given
such
proofes
of
his
power
,
as
may
convince
malice
it selfe
,
that
he
can
do
greatest
things
for
his
people
,
if
it
be
for
their
good
;
for
,
their
reasoning
grants
,
that
he
which
opened
the
eyes
of
the
blind
,
could
have
caused
that
this
man
should
not
have
died
.
5.
When
malice
and
prejudice
hath
said
its
worst
against
Christs
dealing
,
it
will
be
found
,
in
end
,
that
he
is
doing
better
then
we
could
desire
;
for
,
all
they
could
have
expected
,
was
,
that
he
should
have
caused
that
this
man
should
not
have
died
,
which
might
have
been
done
,
and
yet
little
of
Christ
or
his
love
have
been
seen
in
it
;
For
,
it
might
have
been
looked
on
only
as
a
recovery
out
of
a
dangerous
disease
.
Whereas
he
is
about
to
do
that
for
Lazarus
,
which
sets
forth
his
own
glory
,
and
makes
his
love
to
him
conspicuous
indeed
.
Ver.
38.
Jesus
therefore
again
groaning
in
himself
,
cometh
to
the
grave
.
It
was
a
cave
,
and
a
stone
lay
upon
it
.
Followeth
,
to
ver.
43.
the
antecedents
of
the
miracle
,
after
Christ
was
come
to
the
grave
;
which
are
,
his
rebuke
of
Martha's
unbelief
which
burst
forth
when
he
commanded
to
take
away
the
stone
upon
the
grave
,
ver.
39
,
40.
and
his
publike
thanksgiving
to
the
Father
,
after
the
stone
was
taken
away
,
ver.
41
,
42.
Unto
these
is
premitted
,
in
this
verse
,
1.
A
declaration
of
his
exercise
in
coming
to
the
grave
;
He
again
groaned
in
himselfe
;
Partly
,
out
of
indignation
at
their
unbeleeving
cavils
,
ver.
37.
which
he
digested
without
answering
.
But
chiefly
,
this
flowed
from
his
sympathy
and
affection
,
which
still
continues
,
and
is
renewed
at
the
sight
of
the
grave
;
And
it
seems
also
that
his
praying
,
of
which
he
gives
so
comfortable
an
account
,
ver.
41.
drave
him
to
these
groans
.
For
his
prayers
were
very
ardent
,
and
he
had
hard
exercise
in
them
,
Heb.
5.7
.
that
he
might
be
a
fellow-feeler
with
all
who
tread
these
steps
.
2.
There
is
premitted
,
a
description
of
the
grave
,
which
seems
to
be
marked
,
chiefly
,
as
an
introduction
to
the
following
command
,
to
take
away
the
stone
.
Doctrine
,
1.
Christ
our
Lord
was
very
serious
in
the
works
of
his
calling
,
and
could
be
very
serious
about
them
,
even
in
the
midst
of
outward
distractions
;
for
,
in
the
midst
of
all
this
company
,
and
while
he
is
walking
on
in
the
way
,
he
is
exercised
till
he
groan
again
.
2.
Christs
compassion
and
sympathy
is
not
an
evanishing
passing
thing
,
but
will
continue
toward
the
needy
,
till
they
get
their
issue
;
for
,
he
ceaseth
not
his
groaning
,
but
groaned
again
,
in
sympathy
and
prayer
,
till
the
work
be
done
.
3.
The
unbelief
of
men
,
when
Christ
is
about
to
do
great
things
,
is
a
grievous
burden
to
him
;
for
,
this
groaning
again
,
relates
also
to
their
unbelief
,
who
were
to
be
witnesses
of
this
miracle
,
as
is
before
marked
.
See
Mark
.
6.5
,
6.
4.
Whatever
be
the
desert
of
unbelief
,
yet
Christ
will
not
alwayes
be
hindred
by
it
to
do
good
to
the
needy
;
But
he
will
bear
it
as
a
part
of
our
misery
,
and
yet
go
on
to
his
work
;
for
,
he
groaned
in
himselfe
for
it
,
and
so
cometh
to
the
grave
.
5.
As
decent
and
ordinary
burial
is
in
it selfe
a
mercy
,
and
it
is
a
judgement
upon
the
wicked
,
to
want
it
,
Jer.
16.4
.
and
22.18
,
19.
So
in
the
way
of
burial
,
there
is
no
respect
to
be
had
to
superstitious
conceits
,
nor
yet
to
pompe
and
vain
glory
,
but
only
that
the
dead
be
removed
out
of
the
sight
of
the
living
,
Gen.
23.4
.
and
that
their
bodies
be
secured
against
external
violence
and
injury
,
as
being
closed
upon
hope
of
a
resurrection
;
Therefore
,
it
is
marked
of
Lazarus
burial
place
,
that
it
was
only
a
cave
,
and
a
stone
lay
upon
it
,
that
his
body
might
not
be
violate
nor
injured
.
Verse
39.
Jesus
said
,
Take
ye
away
the
stone
.
Martha
the
sister
of
him
that
was
dead
,
saith
unto
him
,
Lord
,
by
this
time
he
stinketh
:
for
he
had
been
dead
foure
dayes
.
40.
Jesus
saith
unto
her
,
Said
I
not
unto
thee
,
that
if
thou
wouldest
beleeve
,
thou
shouldest
see
the
glory
of
God
?
In
these
verses
,
we
have
the
first
thing
which
occurred
at
the
grave
;
to
wit
,
a
reproofe
of
Martha's
fit
of
unbelief
,
when
Christ
begins
to
prepare
for
the
miracle
.
He
commanding
to
remove
the
stone
,
her
unbelief
objects
that
it
was
needlesse
,
seeing
he
was
so
long
dead
,
and
it
would
raise
a
noisome
smell
now
to
open
his
grave
,
ver.
39.
And
he
reproves
this
her
unbelief
,
as
being
very
odious
,
since
he
had
given
her
a
promise
,
that
upon
her
beleeving
,
she
should
see
the
glory
of
God
manifested
in
this
miracle
,
ver.
40.
Albeit
we
finde
not
these
expresse
words
mentioned
by
Christ
,
yet
if
we
compare
his
general
encouragement
,
ver.
4.
with
the
doctrine
he
required
her
to
beleeve
,
ver.
23
,
25
,
26.
we
will
finde
the
same
in
substance
.
From
ver.
39.
Learn
,
1.
Whatever
haste
Christ
make
,
to
releeve
his
needy
people
.
Yet
he
will
so
order
his
working
,
as
to
take
leisure
to
decipher
the
hidden
unbelief
that
is
in
the
hearts
of
any
of
his
;
Therefore
,
when
he
cometh
to
the
grave
,
he
doth
not
at
first
raise
the
dead
man
,
but
takes
time
to
have
the
stone
taken
away
,
that
so
Martha
(
who
very
probably
expected
a
very
suddain
miracle
,
or
none
at
all
)
seeing
him
employ
no
divine
power
,
but
only
the
help
of
men
,
to
take
away
the
stone
,
that
he
may
look
on
a
stinking
body
;
may
discover
the
unbelief
of
her
heart
.
2.
Christs
miracles
were
such
,
and
so
clear
,
as
all
beholders
might
be
witnesses
of
the
truth
of
them
,
and
that
there
was
no
juggling
in
the
matter
;
Therefore
,
he
who
could
have
put
away
the
stone
,
commands
them
,
Take
ye
away
the
stone
,
to
prevent
all
suspition
of
collusion
or
fraud
in
this
matter
.
3.
Albeit
the
Lords
people
may
expect
wonderful
proofes
of
his
power
and
love
,
in
their
need
,
in
so
far
as
is
for
their
good
;
Yet
in
any
distresse
,
we
are
not
to
expect
that
,
where
ordinary
means
may
availe
,
Christ
will
work
wonders
and
miracles
for
us
;
Therefore
,
albeit
he
who
could
raise
the
dead
,
could
have
also
removed
the
stone
,
yet
,
saith
he
to
some
about
,
Take
ye
away
the
stone
;
For
that
was
a
work
which
men
could
do
,
and
therefore
he
will
not
appear
in
it
;
whereas
none
could
raise
the
dead
but
himselfe
.
4.
When
Christ
is
about
to
do
good
unto
and
for
his
people
,
they
are
ready
to
obstruct
their
own
mercy
by
unbelief
;
as
Martha's
example
doth
teach
.
5.
In
times
of
great
strait
,
Saints
may
expect
to
have
frequent
and
sore
tossings
,
and
that
after
their
faith
is
settled
,
they
may
yet
be
shaken
of
new
;
for
,
Martha
,
whom
Christ
had
brought
to
beleeve
after
her
doubtings
,
doth
now
begin
to
doubt
again
.
6.
Saints
who
have
had
their
confidence
fixed
,
when
impediments
are
at
a
distance
,
may
yet
be
in
hazard
of
staggering
,
when
it
comes
to
the
push
,
and
faith
is
to
grapple
with
these
impediments
;
for
,
Martha
,
who
closed
her
debate
with
Christ
by
beleeving
,
doth
now
doubt
again
,
when
the
miracle
comes
to
be
done
,
and
the
grave
to
be
opened
.
7.
It
is
a
great
impediment
unto
faith
,
and
the
exercise
thereof
,
when
either
new
impediments
,
not
foreseen
,
do
come
in
,
and
make
a
new
battel
;
or
when
carnal
reason
bears
sway
in
the
heart
,
and
judgeth
of
all
things
according
to
its
discerning
;
for
,
both
of
these
concurre
here
in
her
doubting
;
She
had
not
thought
,
in
her
former
conference
,
of
this
impediment
,
and
her
reason
suggests
that
it
was
to
no
purpose
to
meddle
with
a
man
who
stinketh
in
the
grave
.
8.
When
the
Lord
is
bringing
the
difficulties
of
his
people
nearest
an
end
,
he
may
then
give
unto
them
most
humbling
discoveries
of
their
own
unbelief
and
distrust
ever
to
see
an
issue
;
that
so
he
alone
may
have
the
glory
of
bringing
it
about
;
for
,
immediately
before
the
miracle
is
wrought
,
Martha's
unbelief
doubts
if
ever
it
shall
be
.
9.
Such
is
the
frailty
and
lothsomnesse
of
mens
bodies
,
that
however
they
have
beauty
and
vigour
while
the
soul
possesseth
and
acteth
them
;
Yet
a
few
dayes
separation
of
the
soul
by
death
will
alter
them
so
,
that
dearest
friends
cannot
endure
them
;
Therefore
,
saith
she
,
By
this
time
he
stinketh
,
and
that
albeit
he
hath
been
dead
but
foure
daies
.
From
ver.
40.
Learn
,
1.
God
doth
so
order
the
affairs
and
conditions
of
his
people
,
as
his
glory
may
be
manifested
in
and
about
them
,
and
this
is
his
chiefe
aime
and
end
in
all
he
doth
;
Therefore
doth
he
describe
the
miracle
from
this
,
as
his
chiefe
end
in
it
,
that
it
is
a
manifestation
of
the
glory
of
God
.
2.
It
is
the
duty
of
the
Lords
people
,
to
be
more
affected
with
the
glory
of
God
shining
in
his
works
,
then
with
any
particular
advantage
redounds
to
them
thereby
;
Therefore
,
also
,
doth
he
hold
out
the
glory
of
God
,
to
be
seen
in
this
miracle
,
as
rather
to
be
taken
notice
of
by
her
,
then
the
raising
up
of
her
brother
.
3.
It
may
encourage
Gods
people
to
expect
the
performance
of
his
promise
,
how
impossible
so
ever
it
seem
,
that
by
so
doing
,
he
will
not
only
do
them
good
,
but
will
get
occasion
of
setting
forth
his
own
glory
,
and
that
his
glory
is
engaged
to
do
them
good
;
for
,
this
,
further
is
imported
in
this
designation
of
the
miracle
,
as
a
manifestation
of
the
glory
of
God
,
that
since
his
glory
is
engaged
,
she
needs
not
be
so
anxious
.
4.
The
way
prescribed
by
God
,
wherein
Saints
may
meet
with
experimental
manifestations
of
his
glory
,
for
their
good
and
comfort
,
is
,
first
to
give
him
glory
by
beleeving
him
and
his
Word
,
the
want
whereof
doth
justly
provoke
him
not
to
let
forth
himselfe
;
for
,
if
thou
wouldest
beleeve
,
thou
should
see
the
glory
of
God
.
See
Mark
.
6
6.
Matth.
13.58
.
Luk.
1.20
,
45.
Joh.
1.50
.
5.
Albeit
faith
for
present
have
many
disadvantages
to
grapple
with
,
yet
the
sweet
fruits
that
will
follow
upon
beleeving
,
may
invite
us
to
beleeve
that
we
may
partake
of
them
;
for
,
albeit
now
the
stinking
body
of
her
brother
do
marre
her
faith
,
yet
it
pleads
strongly
for
faith
,
that
if
in
that
case
she
will
hazard
to
beleeve
,
her
beleeving
shall
lead
her
to
see
the
glory
of
God
.
6.
Faiths
ground
,
whereupon
it
may
thus
hazard
,
and
expect
this
fair
fruit
,
is
Gods
Word
,
and
not
carnal
reason
;
for
,
I
said
unto
thee
,
and
therefore
thou
should
beleeve
to
see
.
7.
Where
God
hath
past
his
word
,
and
it
is
not
credited
,
there
is
●ust
ground
of
sharp
rebuke
and
chalenge
;
Therefore
,
saith
he
,
Said
not
I
unto
thee
,
if
thou
wouldest
beleeve
,
thou
shouldest
see
?
See
Numb.
23.19
.
8.
Albeit
unbelief
go
masked
,
oft-times
,
under
a
fair
shew
of
humility
,
or
the
like
commendable
disposition
;
Yet
,
in
Christs
account
,
it
is
an
evil
not
to
be
tolerated
,
but
sharply
reproved
,
and
an
evil
that
would
be
quickly
removed
,
that
it
get
not
leave
to
take
root
;
Therefore
doth
he
so
sharply
and
so
speedily
rebuke
it
.
Ver.
41.
Then
they
took
away
the
stone
from
the
place
where
the
dead
was
laid
.
And
Jesus
lift
up
his
eyes
,
and
said
,
Father
,
I
thank
thee
that
thou
hast
heard
me
.
42.
And
I
knew
that
thou
hearest
me
alwayes
:
but
because
of
the
people
which
stand
by
,
I
said
it
,
that
they
may
beleeve
that
thou
hast
sent
me
.
The
second
antecedent
at
the
grave
,
is
,
his
thanksgiving
to
the
Father
after
the
stone
was
taken
away
,
and
before
he
wrought
the
miracle
.
These
who
were
commanded
,
ver.
39
taking
away
the
stone
,
which
it
seems
they
had
intermitted
,
till
Martha's
unbelief
,
interrupting
them
,
was
reproved
;
He
(
who
had
been
praying
to
the
Father
)
doth
now
,
1.
Publickly
give
him
thanks
for
hearing
him
in
this
matter
,
ver.
41.
2.
He
gives
a
reason
why
he
published
this
thanksgiving
,
which
was
not
because
it
was
unusual
for
him
to
be
heard
,
who
was
never
refused
in
any
sute
,
but
that
these
who
were
present
might
be
convinced
that
he
is
the
Mediatour
sent
and
approved
of
the
Father
,
ver.
42.
Christs
making
use
of
prayer
in
this
miracle
,
doth
nothing
crosse
what
was
marked
on
,
ver.
22.25
.
of
his
doing
these
things
by
his
own
power
;
for
,
as
God
,
he
is
a
principal
effi●ient
,
as
man
,
he
is
the
instrument
of
the
Godhead
,
and
as
Mediatour
,
he
acts
as
the
Fathers
servant
.
And
albeit
he
had
spoken
before
of
his
own
power
as
God
,
yet
he
chooseth
rather
to
take
this
way
before
the
people
,
to
manifest
that
he
was
owned
and
approved
by
God
,
and
not
contrary
to
him
,
as
the
Jewes
gave
it
out
.
From
ver.
41.
Learn
,
1.
Unbeliefe
in
any
of
the
Lords
people
is
not
only
their
own
sin
,
but
when
it
breaks
forth
,
it
is
also
a
stumbling
block
to
others
,
in
their
going
on
in
their
duty
;
for
,
Martha's
exception
had
hindered
the
men
,
and
,
it
seems
,
drawn
them
to
doubt
with
her
,
Then
(
to
wit
,
when
she
is
reproved
and
passeth
from
it
,
and
not
till
then
)
they
took
away
the
stone
from
the
place
where
the
deal
was
laid
.
2.
It
is
an
evidence
that
the
people
of
God
have
quit
their
unbelief
,
or
are
not
mastered
with
it
,
when
they
silence
their
reasonings
and
exceptions
,
and
do
not
suffer
unbelief
to
impede
obedience
to
commanded
duties
;
for
,
this
is
the
evidence
that
Martha
is
satisfied
,
in
that
she
reasons
no
more
,
and
in
that
she
puts
no
new
impediments
to
hinder
the
removing
of
the
stone
,
as
Christ
had
commanded
.
3.
Such
things
as
we
do
earnestly
desire
,
we
ought
to
pray
seriously
for
them
to
God
;
As
Christs
practice
doth
teach
us
,
who
had
been
praying
about
this
miracle
,
as
is
here
imported
.
4.
Honest
and
sincere
prayer
will
aford
matter
of
praise
;
And
men
need
not
make
much
shew
or
noise
of
their
seeking
of
God
;
for
,
God
will
openly
reward
them
by
publike
testimonies
of
his
favour
,
calling
for
praise
;
for
,
herein
also
hath
our
surety
led
the
way
,
who
praying
in
secret
among
the
crowd
,
gets
matter
of
publike
praise
,
and
hath
the
fruits
of
the
prayer
appearing
in
the
subsequent
miracle
.
5.
Sincere
seekers
of
God
may
know
that
their
prayers
are
heard
,
albeit
the
thing
sought
be
not
as
yet
performed
;
for
,
Christ
acknowledgeth
he
is
heard
,
although
the
miracle
was
not
yet
wrought
.
And
albeit
he
knew
this
in
a
peculiar
way
,
yet
Saints
also
have
rules
whereby
to
discern
this
,
Joh.
16.23
.
1
Joh.
5.14
.
6.
Gods
hearing
of
prayer
obligeth
us
to
praise
;
And
all
these
who
know
their
need
,
and
the
mercy
of
God
respecting
their
cry
in
their
need
,
will
not
faile
to
make
conscience
of
praise
;
for
,
so
doth
his
practice
teach
us
,
I
thank
thee
,
that
thou
hast
heard
me
.
See
Psal.
50.15
.
7.
As
these
who
expect
and
desire
their
prayers
to
be
heard
in
mercy
,
should
make
sure
an
interest
in
God
,
and
that
they
are
his
children
;
So
Gods
hearing
of
his
peoples
prayers
is
a
sweet
confirmation
of
that
interest
,
and
this
should
be
fed
upon
with
a
warm
and
thankful
acknowledgement
of
that
relation
;
for
,
so
doth
Christs
example
teach
,
who
in
this
thankful
account
of
his
Fathers
answer
,
expresseth
this
sweet
relation
,
Father
,
I
thank
thee
,
that
thou
hast
heard
me
,
as
indeed
he
was
his
Father
in
a
special
manner
,
and
did
give
signal
proofes
thereof
,
in
hearing
him
as
Mediatour
.
8.
Christs
people
are
so
dear
to
him
,
that
not
only
do
their
necessities
call
him
to
prayer
for
them
;
But
his
being
heard
in
their
behalfe
doth
affect
and
oblige
him
,
as
if
it
were
for
himselfe
:
for
,
he
doth
here
not
only
pray
,
but
accounts
it
matter
of
praise
,
when
he
is
heard
.
9.
Such
as
are
rightly
employed
in
spiritual
duties
,
their
heart
and
affections
will
be
toward
God
,
and
heaven-ward
;
And
these
affections
will
carry
the
outward
man
with
them
,
in
so
far
as
is
convenient
;
for
,
in
this
thanksgiving
,
Jesus
lift
up
his
eyes
,
to
testifie
where
his
heart
was
.
And
albeit
in
his
prayer
we
finde
neither
words
nor
any
such
signes
used
,
because
it
was
secret
;
Yet
now
,
in
this
publike
thanksgiving
,
he
will
edifie
the
hearers
by
this
very
outward
directing
of
the
eye
.
From
ver.
42.
Learn
,
1.
Christ
is
a
Mediatour
who
continueth
constant
in
the
exercise
of
intercession
for
his
own
;
for
,
if
he
be
heard
alwaies
,
then
he
prayeth
alwayes
.
2.
Such
is
the
conformity
betwixt
the
Father
and
the
Mediatours
will
,
and
so
strictly
hath
the
Father
obliged
himselfe
to
his
Son
,
undertaking
that
office
,
that
all
he
prayes
for
is
granted
;
for
,
Thou
hearest
me
alwayes
.
3.
It
is
a
special
favour
not
only
to
be
heard
of
God
,
but
to
know
and
be
satisfied
that
it
is
so
;
that
we
be
not
crushed
under
mistakes
;
Therefore
Christ
publisheth
it
as
a
part
of
that
favour
to
him
as
Mediatour
,
I
know
that
thou
hearest
me
alwayes
.
See
1
Cor.
2.12
.
1
Joh.
5.15
.
4.
It
concerneth
the
children
of
men
,
to
understand
well
how
great
acceptance
Christ
hath
with
the
Father
,
that
so
it
may
deterre
them
from
coming
in
opposition
to
him
,
and
may
invite
them
to
employ
him
who
cometh
such
speed
in
their
affairs
;
for
,
this
was
his
end
in
publishing
this
his
successe
,
not
only
to
lay
before
them
a
pattern
of
duty
in
the
like
cases
,
as
is
marked
on
ver.
41.
But
chiefly
,
that
he
may
be
known
,
But
because
of
the
people
that
stand
by
,
I
said
it
,
that
they
may
beleeve
.
5.
We
do
then
take
up
Christ
comfortably
,
when
not
only
we
see
his
own
affection
and
respect
to
us
,
but
when
we
see
him
one
with
the
Father
,
and
his
Ambassadour
,
and
that
the
Father
is
well
pleased
,
and
to
be
found
in
him
;
for
,
this
is
it
he
would
have
gathered
from
his
acceptance
in
prayer
,
That
they
may
beleeve
that
thou
hast
sent
me
.
And
for
this
cause
,
he
chooseth
rather
to
take
this
way
,
then
only
to
manifest
his
own
power
in
this
.
Verse
43.
And
when
he
thus
had
spoken
,
he
cryed
with
a
loud
voice
,
Lazarus
come
forth
.
44.
And
he
that
was
dead
,
came
forth
,
bound
hand
and
foot
with
grave-cloathes
:
and
his
face
was
bound
about
with
a
napkin
,
Jesus
saith
unto
them
,
Loose
him
,
and
let
him
go
.
In
these
verses
we
have
the
second
part
of
the
Chapter
,
containing
the
miracle
it selfe
,
which
is
shortly
done
.
For
Christ
calling
on
the
dead
man
,
as
if
he
were
alive
,
to
come
forth
,
he
cometh
out
in
the
same
posture
wherein
he
was
laid
in
his
grave
.
And
Christ
requires
some
to
loose
him
,
that
so
they
might
be
further
confirmed
of
the
truth
of
the
miracle
.
Whence
learn
,
1.
The
upshot
and
close
of
Christs
dealing
will
richly
compence
all
his
delayes
,
and
seeming
harsh
dealing
;
for
,
the
issue
of
all
this
procedure
,
in
the
former
part
of
the
Chapter
,
is
,
that
Lazarus
is
raised
again
.
2.
Albeit
Christ
may
,
in
his
peoples
trouble
,
take
much
time
to
exercise
and
prepare
them
for
mercy
,
and
to
let
out
proofes
of
his
compassion
and
sympathy
;
Yet
when
that
is
done
,
he
can
give
an
issue
,
and
help
them
,
in
a
moment
;
for
,
now
when
all
these
are
over
here
,
the
miracle
is
presently
dispatched
.
And
when
he
had
thus
spoken
,
and
tried
disciples
and
friends
,
removed
their
unbelief
;
manifested
his
own
affectionate
heart
,
&c.
he
cried
,
&c.
3.
Christs
word
of
command
,
whereby
the
world
was
created
,
and
is
upheld
,
is
sufficient
to
effectuate
greatest
things
,
if
it
were
even
to
raise
the
dead
;
for
,
he
did
no
more
,
in
bringing
about
this
miracle
,
but
cried
,
&c.
4.
His
crying
with
a
loud
voice
,
in
the
audience
of
all
,
was
not
only
an
evidence
of
his
omnipotency
,
and
that
,
as
he
employed
the
Father
,
so
also
,
he
put
forth
his
own
power
in
this
miracle
;
But
further
,
it
points
out
.
1.
His
affection
and
earnestnesse
to
have
the
thing
done
,
and
sheweth
,
That
Christ
is
not
a
coldriffe
friend
,
but
takes
a
hearty
lift
in
what
concerns
his
people
.
2.
It
points
out
his
confidence
in
the
matter
,
and
therefore
he
publikely
interpriseth
it
in
the
hearing
of
all
.
To
teach
,
that
whatever
our
unbeleeving
hearts
say
,
yet
Christ
is
not
afraid
of
his
work
,
that
it
shall
miscarry
in
his
hand
.
Doctrine
5.
Christ
,
in
employing
his
omnipotency
,
doth
not
look
on
things
as
they
are
in
themselves
,
or
seem
to
be
unto
us
;
But
he
calleth
these
things
that
are
not
,
as
though
they
were
,
and
in
speaking
to
,
and
commanding
the
powerlesse
and
dead
,
he
giveth
them
life
and
strength
to
obey
;
for
,
he
cryed
,
Lazarus
come
forth
.
His
omnipotency
speaks
to
him
,
as
to
one
living
,
and
ready
to
come
forth
on
a
call
,
because
at
this
very
word
,
he
put
life
in
him
to
hear
and
obey
.
See
Rom.
4.17
.
6.
Christ
hath
our
life
in
his
hand
,
to
take
it
away
,
or
restore
it
,
at
his
pleasure
;
and
when
he
calls
even
for
the
dead
,
they
will
obey
him
;
for
,
and
he
that
was
dead
came
forth
.
7.
Whatever
enjoyments
men
have
within
time
,
yet
it
is
but
little
of
these
things
they
can
take
away
with
them
;
for
,
it
is
marked
,
that
he
came
out
bound
with
grave-cloathes
,
and
his
face
bound
about
with
a
napkin
.
Not
so
much
to
point
out
a
new
miracle
in
the
bosome
of
the
other
,
that
a
dead
man
should
not
only
come
out
,
but
come
out
so
bound
as
might
hinder
one
to
walk
;
for
,
it
may
easily
be
conceived
,
that
the
bonds
were
so
loose
,
as
he
might
creep
one
way
or
other
out
,
and
he
knew
the
place
better
then
to
go
wrong
,
though
his
face
was
covered
.
But
the
scope
,
in
part
,
is
,
to
point
ou●
how
little
Lazarus
had
carried
away
with
him
,
even
grave-cloathes
.
See
1
Tim
6.7
.
8.
As
Christ
our
Lord
will
work
no
needlesse
miracles
;
So
he
will
have
all
convinced
of
the
reality
o●
those
he
worketh
:
Therefore
also
will
he
bring
him
out
in
his
grave-cloathes
,
and
●ids
them
,
loose
him
,
and
let
him
go
,
that
he
may
walk
at
freedome
,
That
so
they
might
see
him
bound
as
they
had
laid
him
in
,
and
themselves
in
handling
and
loosing
him
,
might
be
further
confirmed
that
it
was
a
true
miracle
.
As
also
(
as
was
marked
on
,
ver.
39
)
he
would
not
loose
him
by
a
miracle
,
since
mens
hands
could
do
that
.
Ver.
45.
Then
many
of
the
Jewes
which
came
to
Mary
,
and
had
seen
the
things
which
Jesus
did
,
beleeved
on
him
.
46.
But
some
of
them
went
their
wayes
to
the
Pharisees
,
and
told
them
what
things
Jesus
had
done
.
Followeth
the
third
and
last
part
of
the
Chapter
,
containing
some
consequents
and
effects
of
this
miracle
,
which
may
be
taken
up
in
these
.
1.
What
effects
it
had
on
the
Jewes
who
were
with
Mary
,
ver.
4●
,
●6
.
2.
The
consultations
and
conclusions
of
the
Rulers
of
the
Jewes
,
when
they
are
informed
of
it
,
ver.
47.
—
53.
3.
The
course
which
Christ
took
on
this
their
resolution
,
ver.
54.
4.
The
diligence
used
by
the
Rulers
to
have
their
resolutions
put
in
execution
at
the
feast
,
ver.
55
,
56
,
57
As
for
what
was
the
part
and
carriage
of
Lazarus
and
his
sisters
,
upon
the
receipt
of
this
mercy
,
it
pleaseth
the
Lord
to
mention
no
more
of
it
,
then
what
may
be
gathered
from
their
piety
,
that
they
were
not
unthankful
and
from
his
passing
it
o●●er
in
silence
,
(
not
that
he
did
vilip●nd
it
,
but
)
that
great
mercies
will
affect
his
people
more
,
then
can
be
well
said
or
expressed
.
In
these
verses
we
have
the
first
consequent
of
the
miracle
,
which
is
,
the
diverse
impressions
it
takes
upon
the
Jewes
who
were
present
:
Many
of
them
beleeving
,
and
others
of
them
persisting
in
unbelief
,
and
not
being
able
to
do
unto
Christ
what
they
would
,
themselves
,
they
delate
the
matter
to
the
Pharisees
.
Whence
learn
,
1.
Christ
doth
not
spread
his
net
by
doctrine
and
working
,
but
for
some
notable
fruit
and
effect
:
for
,
here
by
raising
up
of
one
dead
body
,
he
raiseth
up
many
dead
souls
2.
Albeit
,
for
the
most
part
,
they
generally
are
naught
;
yet
at
some
times
,
and
in
some
societies
,
it
pleaseth
him
to
work
upon
,
and
gain
the
far
greater
part
;
for
,
Many
of
the
Jewes
beleeved
,
whereas
some
only
,
ver.
48.
do
persist
in
their
ill
course
.
3.
Such
as
come
to
do
good
unto
the
godly
in
their
need
,
may
readily
meet
with
more
good
to
themselves
by
the
means
;
for
,
they
came
to
Mary
,
who
finde
Christ
,
and
are
drawn
to
beleeve
.
It
is
said
they
came
to
Mary
only
,
because
they
came
out
to
the
grave
after
her
,
ver.
31.
Or
,
because
,
however
they
came
out
of
Jerusalem
to
comfort
both
her
and
Martha
,
ver.
19.
yet
they
did
it
chiefly
for
Maries
sake
.
4.
Such
as
do
rightly
consider
of
Christs
glorious
workings
and
manifestations
unto
,
and
for
his
people
,
may
be
abundantly
convinced
that
he
is
the
true
Messiah
,
and
see
convincing
grounds
wherefore
they
should
embrace
and
close
with
him
by
faith
;
for
,
when
they
had
seen
the
things
which
Jesus
did
(
not
only
the
miracle
,
for
that
alone
could
not
work
solid
faith
,
though
it
might
prepare
for
it
,
but
his
groaning
,
weeping
doctrine
,
thanksgiving
,
the
way
of
the
miracle
&c.
)
they
beleeved
on
him
.
5.
When
Christ
is
prevailing
fastest
,
yet
his
doctrine
and
working
will
never
be
well
taken
at
all
hands
;
for
,
some
of
them
,
are
of
another
temper
.
6.
Not
only
the
prevalent
example
of
many
will
not
work
upon
the
obstinate
;
But
their
(
other
wayes
)
good
and
moral
principles
will
not
contribute
to
draw
them
to
Christ
;
for
,
not
only
stand
they
out
,
being
a
few
,
when
many
yeeld
,
but
though
they
had
compassion
to
let
out
for
a
godly
Mary
and
Martha
,
yet
they
will
not
embrace
Christ
.
7.
The
most
glorious
actings
of
Christ
will
be
so
far
from
prevailing
with
the
obstinate
,
that
they
will
rather
become
the
worse
of
them
;
for
,
what
greater
act
could
there
be
then
what
Christ
did
here
▪
and
yet
they
are
enraged
,
and
make
it
a
dittay
against
him
.
8.
Albeit
wicked
men
may
pretend
many
prejudices
against
Christ
and
his
dealing
,
wherefore
they
cannot
embrace
him
;
Yet
when
all
these
are
removed
,
they
will
be
nothing
the
better
;
for
,
it
was
their
great
exception
against
Christs
love
to
Lazarus
,
that
he
had
not
prevented
his
death
,
ver.
37.
Yet
when
that
is
removed
in
a
glorious
way
,
they
are
not
gained
.
9.
Albeit
many
who
maligne
Christ
,
have
but
small
power
to
hurt
him
,
yet
were
their
hornes
never
so
short
,
they
will
have
them
out
against
him
;
for
,
they
cannot
hurt
Christ
themselves
,
but
they
will
set
others
on
work
to
do
it
.
10.
Such
as
are
prime
agents
against
Christ
,
he
will
plague
them
with
much
employment
of
that
kinde
,
to
fill
up
their
cup
;
for
,
the
Pharisees
must
be
told
,
that
may
appear
in
this
businesse
.
11.
Such
as
do
instigate
and
stir
up
others
to
persecute
,
or
do
delate
the
godly
to
their
malicious
enemies
,
are
in
effect
cruel
persecutors
;
for
,
it
is
marked
,
as
the
evidence
of
their
malicious
disposition
,
that
they
went
to
the
Pharisees
,
and
told
them
what
things
Jesus
had
done
.
12.
Christ
can
make
use
even
of
the
malice
of
his
enemies
,
to
make
them
publishers
of
his
glory
and
praise
;
for
,
their
malice
led
them
to
tell
the
Pharisees
what
things
Jesus
had
done
,
and
so
there
was
no
need
of
his
friends
to
publish
and
confirme
the
truth
of
this
miracle
,
at
Jerusalem
.
Verse
47.
Then
gathered
the
chiefe
Priests
and
the
Pharisees
a
counsell
,
and
said
,
What
do
we
:
for
this
man
doth
many
miracles
.
48.
If
we
let
him
thus
alone
,
all
men
will
beleeve
on
him
,
and
the
Romans
shall
come
and
take
away
both
our
place
and
nation
.
The
second
consequent
of
the
miracle
,
is
the
carriage
of
the
Rulers
:
being
exasperated
upon
this
information
.
It
contains
foure
particulars
,
The
first
whereof
(
in
these
verses
)
is
their
conveening
in
council
,
and
consulting
upon
the
matter
;
Wherein
,
they
propound
the
case
;
that
Christ
did
many
miracles
;
and
the
danger
that
would
ensue
,
if
they
took
no
course
with
him
;
that
Christ
being
so
popular
,
by
reason
of
his
miracles
,
will
draw
the
people
after
him
,
and
hereby
will
incense
the
Romans
,
and
make
them
destroy
the
Temple
and
their
Nation
,
seeing
the
people
will
be
ready
to
move
sedition
,
and
to
cry
up
Christ
as
a
King
of
Davids
progeny
.
And
therefore
they
wonder
at
one
another
that
they
do
nothing
in
the
matter
,
and
enquire
at
one
another
what
to
do
.
From
ver.
47.
Learn
,
1.
Christs
enemies
are
very
ready
to
receive
delations
against
him
,
and
the
more
they
see
or
hear
that
his
glory
shines
,
they
grow
the
worse
;
for
,
when
this
is
delated
,
they
are
in
a
rage
.
2.
It
is
no
strange
thing
to
see
authority
and
power
against
Christ
;
And
to
see
even
Churchmen
in
the
judicatories
appointed
by
him
,
plotting
the
ruine
of
him
and
his
Kingdome
;
for
,
the
chiefe
Priests
and
the
Pharisees
gathered
a
counsel
,
(
the
Sanhedrim
of
old
appointed
by
God
)
that
they
may
devise
means
to
destroy
him
.
By
this
the
Lord
would
discover
,
that
there
is
no
infallibility
in
men
or
judicatories
;
and
would
teach
,
that
he
can
carry
on
his
work
,
albeit
authority
and
judicatories
be
against
him
;
and
that
he
oft-times
doth
so
,
that
he
alone
may
have
the
glory
;
whereas
,
otherwise
,
too
much
would
be
given
to
men
.
These
who
met
,
or
,
at
least
,
gathered
and
conveened
the
council
,
are
called
the
chiefe
Priests
,
not
only
the
High
Priest
and
his
deputy
,
or
possibly
also
these
who
by
courses
succeeded
in
the
High-Priesthood
in
that
time
of
corruption
,
wherein
that
office
was
exposed
to
sale
,
as
Histories
do
record
.
But
it
comprehends
also
the
heads
of
the
twenty
four
orders
of
Priests
institute
by
David
,
1
Chr.
24.
To
these
are
joined
the
Pharisees
,
which
was
the
name
of
a
Sect
among
them
;
And
they
are
named
,
not
because
none
of
these
Preists
were
of
that
Sect
,
but
to
shew
that
other
Pharisees
who
had
place
in
the
council
did
most
frequently
conveene
,
as
being
most
bitter
enemies
to
Christ
.
3.
Wicked
persecutors
are
ordinarily
so
far
from
repenting
their
cruelty
,
that
they
are
angry
they
are
so
slow
,
and
not
more
violent
;
for
,
notwithstanding
all
their
former
violence
against
Christ
,
yet
,
what
do
we
?
say
they
,
or
,
are
we
sleeping
?
4
The
Lords
power
and
wisdome
are
so
eminently
employed
about
Christ
,
his
truth
and
people
,
that
when
persecutors
have
done
their
utmost
,
they
will
finde
they
have
made
small
progresse
,
as
to
gaining
of
their
purpose
;
for
,
this
,
what
do
we
?
imports
also
,
that
however
they
had
opposed
him
all
along
,
had
traduced
him
and
his
Ministry
,
banished
him
,
endeavoured
to
ensnare
him
,
sought
to
take
him
&c.
yet
in
effect
they
had
promoved
nothing
,
as
to
hindering
of
him
in
his
Ministry
,
or
the
successe
thereof
.
And
it
will
be
thus
still
,
even
when
they
go
a
further
length
.
See
Exod.
1.12
.
5.
Albeit
the
wits
of
men
may
●ustle
one
against
another
,
yet
all
their
wit
shall
have
enough
to
do
,
when
they
employ
it
against
Christ
.
And
persecution
shall
be
a
task
to
perplexe
them
,
were
they
never
so
wise
;
for
what
do
we
?
imports
also
an
anxious
perplexity
and
〈◊〉
resolution
what
to
do
for
the
future
,
as
may
appear
from
Ca●aphas
his
●axing
their
Ignorance
,
ver.
49.50
.
See
1
Cor
1.5
.
Prov.
21.30
.
And
albeit
the
Saints
may
be
also
perplexed
in
Gods
way
,
for
their
humiliation
,
and
that
they
may
depend
on
God
,
2
Chron.
20.12
.
Yet
it
is
a
judgment
on
wicked
men
in
evil
courses
.
6.
Whatever
the
enemies
of
Christ
and
his
people
do
say
,
and
give
out
to
the
world
;
yet
many
of
them
may
be
,
and
are
inwardly
convinced
in
their
consciences
,
that
these
whom
they
persecute
,
are
innocent
and
doets
of
good
;
for
,
notwithstanding
their
many
cavillations
in
publike
,
against
Christ
and
his
miracles
,
yet
here
in
their
Cabin-council
they
are
forced
to
acknowledge
,
he
doth
many
miracles
,
and
they
have
no
evil
to
say
of
him
.
So
●●o
Act.
4
16.
Christ
was
indeed
thus
innocent
,
and
all
Christians
ought
to
study
it
,
as
being
a
great
advantage
to
have
such
a
testimony
in
the
bosome
of
enemies
,
whatever
effect
it
take
.
7.
Whatever
be
the
innocency
of
Christ
and
his
followers
,
or
the
convictions
of
bloody
persecutors
;
Yet
ordinarily
they
take
little
effect
,
they
neither
heighten
their
estimation
of
the
innocent
,
nor
abate
their
rage
against
them
;
for
,
though
they
acknowledge
this
,
yet
he
is
but
this
man
,
by
way
of
contempt
,
and
they
go
on
in
their
bloody
resolutions
against
him
.
From
ver
48.
Learn
,
1.
When
Christs
Kingdome
begins
to
flourish
in
any
measure
,
it
is
to
be
expected
,
that
carnal
men
,
and
especially
corrupt
Church
men
will
raise
a
fire
of
persecution
,
as
the
only
remedy
they
know
to
blast
it
;
for
,
say
they
,
If
we
let
him
thus
alone
all
will
go
to
ruine
,
and
therefore
they
must
persecute
.
2
When
Christs
enemies
are
pleased
to
speak
out
their
mindes
plainly
,
it
will
be
found
that
their
interests
and
worldly
state
is
their
great
Idol
,
and
that
which
drives
them
to
persecute
Christ
;
for
,
this
is
their
fear
it
substance
,
that
they
will
lose
their
reputation
,
by
the
peoples
leaving
them
,
and
following
of
him
,
and
that
if
their
Nation
ruine
,
their
power
will
be
gone
.
3.
Persecutors
do
look
on
Christs
successe
with
an
envious
eye
,
and
in
a
multiplying
glasse
,
that
so
it
may
whet
their
malice
against
him
;
for
,
when
some
few
have
beleeved
,
they
take
them
up
as
so
many
,
that
if
he
continue
a
while
,
all
men
will
beleeve
on
him
,
in
which
,
experience
proved
there
was
but
too
little
truth
.
4.
Whatever
be
the
real
Idols
and
Interests
of
Persecutors
;
Yet
they
will
labour
to
cover
them
with
pretences
of
publike
good
and
safety
;
for
,
albeit
their
own
reputation
and
places
sweyed
most
with
them
,
yet
they
give
out
this
for
their
colour
,
The
Romans
shall
take
away
bath
our
place
,
(
the
Temple
that
is
dear
to
us
,
as
what
is
our
own
)
and
Nation
.
5.
It
is
the
usual
policy
of
Persecutors
,
to
decline
,
by
all
means
,
to
oppose
Christ
in
his
Kingdome
as
Christ
,
and
truth
as
truth
;
But
they
labour
to
colour
the
quarrel
with
some
specious
pretences
,
that
so
they
may
hide
the
odiousnesse
of
their
course
from
others
,
and
blinde
their
own
eyes
,
that
they
may
not
see
they
are
fighting
against
God
;
for
,
●hey
will
persecute
Christ
,
not
as
the
Messiah
,
but
as
one
who
would
bring
ruine
upon
them
by
the
Romans
.
As
Christ
was
called
a
Samaritane
,
a
blasphemer
,
and
one
that
had
a
devil
,
and
then
they
did
persecute
him
as
such
a
one
;
And
as
of
old
Christians
were
covered
with
●he
skins
of
wilde-beasts
,
that
dogs
and
Lions
might
tea●e
them
more
greedily
:
So
is
it
still
with
Christians
and
truth
,
they
suffer
under
odious
imputations
,
that
it
may
seem
more
just
to
persecute
them
:
They
are
called
hypocrites
,
and
under
that
cloake
,
pittie
is
hated
,
truth
is
called
errour
,
treason
,
and
what
not
?
and
then
suppressed
.
6.
It
is
the
unjust
prejudice
and
erronious
principle
of
many
,
(
and
especially
of
Statesmen
and
Rulers
)
against
Christ
and
his
Kingdome
,
that
it
is
inconsistent
with
the
safety
of
the
Nation
and
State
where
it
is
admitted
;
And
the
pretence
of
a
necessity
and
interest
of
State
,
is
an
old
engine
for
bearing
down
of
Christ
and
Religion
:
for
,
this
in
particular
,
is
their
pretence
of
not
●etting
Christ
alone
.
All
men
will
beleeve
on
him
,
and
the
Romans
shall
come
and
take
a●●ay
both
our
place
and
Nation
.
7.
It
is
hel●●sh
injustice
against
Christ
,
and
his
Kingdome
,
to
father
any
miseries
of
a
Nation
where
he
is
received
,
on
him
or
it
:
or
to
cut
and
carve
upon
Religion
and
his
Kingdome
,
●o
as
men
think
may
best
contribute
to
the
safe●ie
of
their
worldly
interests
;
for
,
in
both
these
they
enjure
him
.
His
doctrine
allowed
of
no
sedition
,
nor
did
he
claime
to
a
worldly
Kingdome
;
the
receiving
of
him
,
by
whom
Kings
reign
,
is
the
way
to
uphold
States
and
Nations
;
and
,
any
calamities
that
follow
upon
the
Gospel
,
are
not
the
fruits
of
the
Gospel
,
but
of
mens
own
sins
,
who
make
not
use
of
such
a
jewel
.
And
on
the
other
hand
,
it
is
their
unjustice
,
that
they
will
not
consult
what
is
right
or
wrong
,
dutie
or
sinne
,
in
this
matter
,
but
what
is
profitable
or
hurtful
;
and
,
that
they
will
not
admit
of
Christ
,
if
he
contribute
not
to
their
standing
.
Whereas
,
though
the
Romans
should
have
destroyed
them
upon
that
account
,
yet
what
was
that
,
if
it
were
their
duty
,
and
they
were
in
the
way
of
God
?
8.
Such
as
bend
their
wits
to
finde
out
indirect
and
sinful
courses
,
whereby
they
may
avoid
feared
trouble
,
and
establish
themselves
,
it
is
righteous
with
God
,
to
make
these
same
courses
bring
their
fear
upon
them
;
And
particularly
,
they
who
seek
to
establish
their
own
estate
and
power
by
the
overthrow
of
Christs
Kingdome
,
do
take
the
compendious
way
to
establish
his
Kingdome
,
and
overthrow
their
own
;
for
,
they
know
no
way
to
suppresse
Christ
,
and
save
themselves
from
the
Romans
,
but
to
persecute
him
;
and
in
the
issue
this
advanced
Christs
interest
,
and
in
Gods
righteousnesse
,
drew
the
Romans
upon
them
some
few
years
thereafter
.
Verse
49.
And
one
of
them
named
Cajaphas
,
being
the
high
Priest
that
same
year
,
said
unto
them
,
Ye
know
nothing
at
all
;
50.
Nor
consider
that
it
is
expedient
for
us
that
one
man
should
die
for
the
people
,
and
that
the
whole
nation
perish
not
.
Secondly
,
in
the
carriage
of
these
Rulers
,
we
have
recorded
what
was
Cajaphas
his
over
ture
for
preventing
this
danger
.
He
propounds
,
very
imperiously
,
a
common
rule
of
policy
,
that
in
a
case
of
danger
,
it
is
expedient
one
should
be
cut
off
for
the
good
of
a
Nation
,
rather
then
the
whole
Nation
perish
.
And
that
therefore
Christ
was
to
be
cut
off
,
that
so
the
Nation
might
be
freed
of
that
hazard
.
This
counsel
and
principle
(
beside
what
God
intended
in
it
,
of
which
afterward
)
may
have
it
's
own
truth
in
it
;
That
in
the
case
of
danger
to
a
Nation
or
society
,
one
is
bound
to
preferre
the
safety
of
the
whole
to
his
own
particular
safety
;
or
,
That
justice
is
to
be
executed
on
a
particular
malefactour
,
lest
the
neglect
thereof
make
his
sin
National
,
and
bring
judgements
on
a
Land
:
But
this
doth
not
at
all
justifie
the
putting
of
an
innocent
to
death
,
for
the
safety
of
any
;
for
that
were
to
sinne
to
avoid
trouble
.
Far
lesse
doth
it
justifie
it
,
when
men
do
hereby
not
only
cut
off
the
innocent
,
but
do
not
avoid
,
but
,
in
effect
,
draw
on
ruine
on
the
Nation
.
He
who
gave
the
counsel
is
described
from
his
office
,
that
he
was
high
Priest
,
of
which
use
is
to
be
made
in
the
following
purpose
.
Only
what
is
added
(
that
he
was
the
high
Priest
that
same
year
)
points
at
the
corruption
crept
in
among
them
(
as
is
recorded
in
History
)
in
these
latter
times
,
in
that
the
office
which
by
Gods
appointment
was
astricted
to
the
family
of
Aaron
,
and
to
continue
during
life
,
was
either
usurped
by
these
who
had
most
power
,
extending
the
possessours
,
and
held
so
long
as
they
could
:
Or
was
purchased
by
favour
,
or
money
,
of
their
conquerours
,
for
so
long
time
as
pleased
them
,
or
they
did
agree
upon
.
Their
own
ambition
begot
these
practices
under
the
Grecians
,
and
that
,
together
with
Herods
policies
,
and
afterward
the
avarice
of
the
Romans
,
did
continue
them
.
And
he
is
said
to
have
been
only
for
that
same
year
,
because
it
had
been
the
custome
of
the
Romans
,
immediately
before
his
election
,
to
change
them
yearly
;
and
however
some
might
continue
longer
,
yet
it
seems
the
paction
was
but
from
year
to
year
.
As
to
what
further
may
be
said
concerning
his
office
,
and
Annas
being
joyned
with
him
before
,
Luk.
3.2
it
may
be
spoken
to
,
if
need
be
,
on
Chap
18.13
.
Doctrine
1.
As
the
most
pure
Ordinances
of
God
are
easily
corrupted
by
lewd
men
.
So
,
in
particular
,
the
ambition
of
men
,
taking
advantage
of
times
of
publike
confusion
and
oppression
,
doth
oft-times
overturn
the
precious
Government
and
order
of
his
house
;
while
either
they
do
what
they
list
and
is
in
the
power
of
their
hand
,
or
employ
their
power
with
oppressours
,
to
make
merchandize
of
the
things
of
God
;
for
,
thus
and
upon
these
grounds
,
was
the
Ordinance
of
the
Priesthood
corrupted
,
while
men
either
usurped
it
,
or
did
serve
the
interests
of
,
or
gave
money
to
their
conquerours
,
to
obtain
it
.
2.
As
mens
wisdome
,
or
their
conceit
of
it
,
doth
ordinarily
fill
them
with
pride
and
contempt
of
others
;
So
such
wit
will
readily
never
do
well
,
nor
lead
men
on
right
courses
;
for
,
he
gives
his
opinion
insulting
over
the
rest
,
as
knowing
nothing
at
all
,
nor
considering
,
when
yet
his
wit
led
him
only
to
crucifie
Christ
.
3.
Such
as
corrupt
the
Ordinances
of
God
,
and
take
sinful
courses
to
put
themselves
in
power
in
Gods
house
,
will
prove
but
small
friends
to
Christ
and
his
Kingdome
,
whatever
they
seem
otherwise
to
be
;
for
,
it
was
he
who
procured
himselfe
to
be
the
High
Priest
that
same
year
,
that
gave
this
pernicious
counsel
against
Christ
.
4.
Albeit
it
be
the
duty
of
all
,
to
preferre
the
publike
welfare
of
a
Church
or
Nation
to
their
own
safety
or
interests
;
Yet
it
is
unlawful
to
promote
,
never
so
publike
a
good
,
by
sinful
means
;
for
,
herein
did
his
opinion
prove
unsound
,
in
seeking
to
prevent
the
perishing
of
the
Nation
.
5.
It
is
a
sinful
principle
in
worldly
policy
,
to
study
to
preserve
the
peace
of
a
Nation
by
cutting
off
these
who
promote
the
Kingdome
of
Christ
;
for
,
this
,
in
particular
,
was
the
sin
of
his
counsel
,
that
albeit
they
had
nothing
to
say
against
Christ
,
yet
better
he
perish
,
were
he
never
so
good
or
right
,
then
things
should
be
in
hazard
.
Whereas
,
albeit
this
might
have
indeed
preserved
them
,
yet
it
was
not
a
lawful
mean
.
6.
Mens
wit
will
never
lead
them
right
,
so
long
as
they
separate
profit
and
expedience
,
from
lawfulnesse
and
right
,
and
do
preferre
the
one
before
the
other
;
for
,
in
all
this
he
looks
only
to
what
is
expedient
for
us
.
7.
The
rarest
wits
of
men
,
when
they
are
left
of
God
,
and
do
make
no
conscience
of
sin
to
compasse
their
designes
,
will
but
miscarry
,
and
run
upon
the
dangers
they
labour
most
carefully
to
avoid
;
for
,
though
this
seemed
most
expedient
,
and
a
short
cut
to
be
rid
of
Christ
and
secure
the
Nation
,
yet
neither
succeeded
with
them
;
Christ
and
his
doctrine
prevailed
still
among
them
,
and
their
Nation
did
perish
.
Verse
51.
And
this
spake
he
not
of
himselfe
:
but
being
high
Priest
that
year
,
he
prophesied
that
Jesus
should
die
for
that
Nation
:
52.
And
not
for
that
Nation
only
,
but
that
also
he
should
gather
together
in
one
the
children
of
God
that
were
scattered
abroad
.
In
the
third
place
,
before
the
acceptation
of
this
overture
be
recorded
,
John
doth
interlace
some
remarke
upon
this
opinion
,
Wherein
,
1.
He
points
forth
the
hand
of
God
over-ruling
him
in
bringing
out
such
a
discourse
,
v.
51.
It
is
said
,
he
spake
this
not
of
himselfe
,
but
he
prophesied
,
&c.
The
meaning
is
not
,
that
he
knew
not
what
he
would
have
been
at
in
this
opinion
,
or
that
he
intended
that
by
Christs
death
Israel
should
be
indeed
redeemed
from
sin
,
or
intentionally
prophesied
of
him
.
It
is
clear
enough
that
he
purposed
nothing
else
,
but
to
put
Christ
out
of
the
way
,
that
there
might
be
no
occasion
for
the
Romans
to
fall
upon
the
Nation
.
But
the
meaning
is
,
that
in
giving
his
wicked
counsel
,
to
procure
the
safety
of
his
Nation
from
the
Romans
by
putting
Christ
to
death
;
God
over-ruled
his
tongue
to
bring
out
an
Oracle
,
concerning
his
purpose
to
save
his
people
by
the
death
of
Christ
.
2.
John
enlargeth
this
prophecy
which
Cajaphas
uttered
unawares
,
ver.
52.
shewing
that
,
in
Gods
purpose
,
the
benefits
of
Christs
death
were
to
be
extended
further
then
to
the
Nation
of
the
Jewes
only
,
even
to
all
the
elect
,
scattered
through
the
world
.
It
is
further
to
be
considered
,
that
Johns
saying
,
being
high
Priest
,
he
prophesied
,
&c.
doth
make
nothing
at
all
for
their
opinion
who
assert
the
infallibility
and
assistance
of
the
Spirit
with
Popes
,
even
albeit
they
be
wicked
men
,
such
as
Cajaphas
was
,
who
yet
being
high
Priest
,
did
prophesie
concerning
the
death
of
Christ
.
For
,
1.
They
have
not
yet
proven
from
Scripture
,
that
their
Popes
have
that
warrand
for
their
office
,
nor
any
of
these
diverse
priviledges
which
the
high
Priest
of
the
Jewes
had
.
2.
The
high
Priests
of
the
Jewes
,
even
when
they
observed
Gods
order
in
coming
to
it
,
albeit
sometimes
some
of
them
did
prophesie
,
and
for
a
time
they
had
the
extraordinary
gift
of
Urim
and
Thummim
,
yet
they
fell
in
grosse
errours
;
Aaron
made
the
golden
calfe
,
Urijah
brought
in
an
altar
after
the
pattern
of
that
in
Damascus
,
2
King
.
16.10
,
11.
3.
Since
this
man
came
not
in
an
orderly
way
to
his
office
,
if
they
will
argue
from
this
,
it
will
follow
that
not
only
their
Popes
whom
they
account
to
be
lawfully
chosen
,
but
even
their
Anti-popes
,
whom
they
condemne
,
must
have
the
same
priviledge
of
infallibility
.
4.
Such
a
prophecy
as
this
doth
indeed
very
well
beseem
them
who
sit
in
the
Temple
of
God
as
gods
,
and
yet
are
bitter
enemies
to
Christ
and
his
truth
.
For
he
did
not
intentionally
bring
forth
any
thing
for
Christs
advantage
,
only
God
over-ruled
his
tongue
in
venting
his
wicked
malice
,
that
he
should
propound
this
Oracle
.
5.
His
being
high
Priest
,
is
added
,
not
as
a
reason
why
he
did
prophesie
(
though
some
of
them
of
old
might
have
had
revelations
,
and
God
may
when
he
pleaseth
,
even
employ
a
wicked
man
that
way
)
but
to
shew
that
,
because
of
his
authority
and
place
,
which
would
readily
incline
the
rest
to
follow
him
,
therefore
God
over
ruled
his
tongue
,
that
he
should
bring
forth
no
overture
concerning
Christ
,
but
what
was
agreeable
to
his
purpose
in
sending
his
Sonne
into
the
world
.
From
these
verses
Learn
,
1.
Gods
over-ruling
hand
can
secure
,
that
in
the
consultations
of
men
,
nothing
shall
be
concluded
concerning
Christ
or
his
Church
,
but
what
he
hath
appointed
to
be
done
▪
for
,
so
did
he
over-rule
this
consultation
,
and
Cajaphas
his
overture
.
See
Act.
4.27
,
28.
2.
The
more
power
and
sway
any
wicked
men
have
,
the
more
we
are
bound
to
beleeve
that
the
overruling
hand
and
providence
of
God
will
set
bound
and
limits
to
their
consultations
and
conclusions
,
for
the
good
of
his
Church
;
for
,
whereas
it
might
be
little
regarded
what
others
might
say
,
whose
opinions
were
of
lesse
weight
,
yet
when
the
high
Priest
begins
to
speak
,
God
overrules
it
,
that
he
shall
prophesie
,
and
utter
an
Oracle
.
3.
In
beleeving
Gods
providence
watching
for
his
peoples
good
,
we
are
not
to
look
to
the
intentions
of
men
,
nor
to
their
malicious
projects
;
But
we
ought
to
beleeve
that
,
even
in
these
,
God
overrules
them
to
do
nothing
,
but
what
is
for
good
;
for
,
he
knew
not
that
he
was
prophesieing
,
nor
intended
any
such
thing
,
but
was
letting
out
the
bitterest
of
his
malice
against
Christ
,
and
yet
even
then
he
prophesied
;
God
overruled
his
malicious
counsel
,
that
his
purpose
should
be
carried
on
thereby
,
and
his
tongue
in
uttering
thereof
,
that
it
should
be
,
in
effect
,
an
Oracle
.
4.
The
Nation
of
the
Jewes
,
as
they
had
the
first
offer
of
the
death
of
Christ
,
and
of
the
benefits
flowing
therefrom
;
so
they
have
a
special
interest
therein
,
to
be
manifested
in
due
time
;
for
,
it
is
an
Oracle
,
that
Jesus
should
die
for
that
Nation
,
that
is
,
his
own
in
it
.
5.
Whatever
be
the
interest
of
the
Jewes
in
the
Messiah
and
his
sufferings
;
Yet
Gods
intentions
in
giving
him
to
die
,
and
the
fruits
of
his
death
,
do
extend
further
then
to
that
Nation
;
for
,
so
doth
John
guard
this
,
and
not
for
that
Nation
only
.
And
by
his
correcting
of
this
,
he
intimates
how
sweet
the
calling
of
the
Gentiles
was
to
him
,
and
therefore
he
will
not
have
it
omitted
;
and
how
sweet
the
death
of
Christ
and
benefits
hereof
were
in
his
account
,
that
he
will
not
suffer
that
Cajaphas
should
speak
thereof
too
disadvantageously
,
without
correcting
of
him
.
6.
Albeit
Christs
death
,
and
the
benefits
thereof
,
be
extended
to
all
Nations
,
yet
not
to
all
and
every
one
in
these
Nations
,
but
only
to
his
own
elect
;
for
,
they
are
the
children
of
God
only
,
for
whom
he
dies
.
7.
Such
as
Christ
hath
died
for
,
are
by
nature
and
in
themselves
,
in
as
bad
a
condition
as
any
,
being
scattered
and
separated
from
God
and
Christ
,
and
from
the
Church
,
and
one
from
another
;
for
,
they
are
scattered
abroad
,
not
so
much
in
respect
of
place
(
though
that
was
true
also
)
for
there
is
no
gathering
of
them
into
one
place
;
as
in
respect
of
their
state
and
condition
,
whereof
their
being
Gentiles
,
scattered
up
and
down
the
world
,
was
a
badge
and
evidence
,
Eph.
2.11
,
12
,
13.
8.
Whatever
be
the
state
and
condition
of
Gods
elect
before
conversion
;
Yet
in
respect
of
his
decree
and
purpose
,
they
are
his
children
;
As
here
they
are
called
the
children
of
God
.
9.
Such
as
are
elected
and
redeemed
by
Christ
,
will
be
converted
,
and
brought
near
into
the
society
of
the
Church
,
if
they
have
been
Pagans
by
state
,
and
gathered
together
with
all
the
rest
of
his
people
in
one
head
,
that
so
they
may
make
up
one
body
;
for
,
he
shall
gather
together
in
one
the
children
of
God
.
10.
As
Christ
is
the
purchaser
of
Redemption
for
his
elect
,
so
he
is
the
applier
of
his
own
purchase
;
and
he
who
actually
converts
and
brings
them
to
enjoy
the
benefites
of
his
death
;
for
,
it
is
he
who
shall
gather
them
together
in
one
.
Verse
53.
Then
from
that
day
forth
they
took
counsell
together
for
to
put
him
to
death
.
The
last
thing
recorded
concerning
these
Rulers
and
their
carriage
,
is
,
the
issue
and
conclusion
of
their
consultation
and
debates
;
To
wit
,
that
agreeing
to
Cajaphas
his
opinion
,
they
plot
and
contrive
how
to
get
it
executed
.
Whence
learn
,
1.
Church
judicatories
may
not
only
erre
,
but
conclude
most
cruel
things
against
Christ
and
his
Kingdome
;
As
here
we
see
.
2.
An
evil
counsel
against
Christ
is
best
heard
,
and
gets
most
general
applause
among
wicked
men
;
for
,
Cajaphas
his
overture
prevails
,
to
put
him
to
death
.
3.
Wicked
men
are
not
only
assaulted
with
violent
tentations
,
as
the
godly
may
be
,
but
they
come
to
maturity
in
them
;
for
,
they
conclude
persecution
.
4.
Wicked
men
are
so
hot
on
mischiefe
,
that
having
once
concluded
it
,
they
are
restlesse
till
it
be
executed
;
for
,
from
that
day
they
took
counsel
together
,
for
to
put
him
to
death
,
that
is
,
they
concluded
it
,
and
set
themselves
to
finde
out
all
means
to
make
their
conclusion
take
effect
.
They
had
essayed
it
before
in
a
tumultuous
way
,
but
they
do
now
orderly
conclude
it
,
and
vigorously
prosecute
it
.
Verse
54.
Jesus
therefore
walked
no
more
openly
among
the
Jewes
,
but
went
thence
unto
a
countrey
near
to
the
wildernesse
,
into
a
citie
called
Ephraim
,
and
there
continued
with
his
disciples
.
In
the
third
consequent
of
this
miracle
,
is
recorded
,
what
was
Christs
carriage
upon
their
conclusion
;
to
wit
,
that
he
withdrew
himselfe
to
a
more
solitary
and
barren
place
,
where
he
continued
with
his
disciples
,
till
the
time
came
that
he
was
called
to
yeeld
himselfe
.
The
Citie
Ephraim
,
is
only
mentioned
here
,
and
2
Sam.
13.23
.
It
is
conceived
to
have
stood
on
the
borders
betwixt
the
tribes
of
Ephraim
and
Benjamin
,
having
that
Baal
hazar
,
2
Sam
13.
toward
the
east
,
and
Ai
(
of
which
Josh
7.
)
toward
the
west
of
it
.
And
this
wildernesse
,
or
,
more
desert
ground
,
may
be
conceived
to
be
that
running
from
Ai
toward
Gilgal
,
(
and
so
by
Ephraim
,
)
of
which
mention
is
made
,
Josh
8.15
.
Doctrine
1.
Christs
enemies
,
in
their
most
secret
consultations
,
will
not
get
a
stroak
stollen
on
him
,
but
he
knows
all
their
projects
and
conclusions
,
and
how
to
order
his
affairs
accordingly
;
for
,
his
fleeing
on
that
ground
evidenceth
that
he
was
not
ignorant
of
it
,
Jesus
therefore
walked
no
more
openly
.
2.
Mens
being
in
Gods
way
,
and
their
having
confidence
in
him
,
ought
not
to
hinder
them
in
wary
and
prudent
walking
,
that
so
they
may
avoid
presumption
,
or
tempting
of
him
,
by
casting
themselves
into
hazards
;
for
,
even
our
Lord
would
walk
no
more
openly
among
the
Jewes
,
when
there
was
hazard
,
till
his
time
came
.
3.
As
it
is
lawful
for
Christs
servants
to
flee
,
when
their
death
is
decreed
by
enemies
,
and
the
persecution
is
personal
;
So
they
are
not
to
take
it
ill
,
if
they
be
often
and
many
times
put
to
hard
shifts
,
for
their
own
preservation
;
for
,
after
that
Christ
hath
been
forced
oft-times
to
withdraw
before
,
he
is
yet
put
to
it
again
.
4.
Christ
will
readily
get
better
shelter
and
entertainment
in
obscure
and
barren
places
,
then
places
of
wealth
and
ease
will
afford
him
;
for
,
he
must
go
unto
a
country
near
the
wildernesse
,
into
a
Citie
called
Ephraim
,
and
there
continue
.
5.
Whatever
be
Christs
lot
,
it
is
still
the
duty
of
his
followers
to
cleave
to
him
;
for
,
there
he
continued
with
his
disciples
.
See
Luk.
22.28
.
Ver.
55.
And
the
Jewes
passeover
was
nigh
at
hand
,
and
many
went
out
of
the
countrey
up
to
Hierusalem
before
the
Passeover
to
purifie
themselves
.
56.
Then
sought
they
for
Jesus
,
and
spake
among
themselves
as
they
stood
in
the
Temple
,
What
thinke
ye
that
he
will
not
come
to
the
feast
?
57.
Now
both
the
chiefe
Priests
and
the
Pharisees
,
had
given
a
commandement
,
that
if
any
man
knew
where
he
were
,
he
should
shew
it
,
that
they
might
take
him
.
In
the
last
consequent
of
this
miracle
,
is
recorded
,
what
was
the
diligence
of
the
Rulers
,
to
have
their
conclusions
executed
at
the
ensuing
feast
of
the
Passeover
.
The
order
of
the
purpose
seems
to
be
this
;
The
Rulers
had
given
a
charge
to
the
people
,
especially
the
inhabitants
of
Jerusalem
,
to
spy
out
if
they
could
finde
where
Christ
were
,
that
so
they
might
take
him
,
ver.
57.
In
obedience
to
which
,
when
the
people
are
flocking
together
for
preparation
to
the
feast
,
ver.
55.
they
begin
to
enquire
for
him
,
and
to
reason
among
themselves
,
doubting
whether
he
would
come
or
not
,
ver
56.
Or
it
comes
all
to
one
purpose
,
to
conceive
the
matter
thus
;
That
the
Rulers
and
their
Emissaries
seeking
him
,
and
not
finding
him
themselves
,
they
give
a
charge
to
all
the
people
,
that
they
should
give
notice
,
when
ever
they
knew
where
he
were
.
Whence
learn
,
1.
Whatever
shelter
Christ
or
his
followers
finde
,
for
a
time
,
in
the
use
of
lawful
means
;
Yet
in
troublous
dayes
,
they
are
to
submit
if
it
do
not
continue
long
,
but
that
at
last
they
must
be
brought
on
the
stage
;
Therefore
it
is
marked
that
the
Jewes
Passeover
was
nigh
at
hand
,
to
intimate
that
Christ
got
not
leave
to
lurk
long
in
that
place
he
retired
unto
.
2.
As
for
this
going
up
to
purifie
themselves
before
the
Passeover
,
albeit
the
Jewes
in
these
times
were
very
superstitious
;
Yet
it
is
not
clear
that
this
was
a
practice
of
their
own
devising
;
For
,
we
finde
that
ordinary
preparation
was
requisite
for
sacrifices
,
1
Sam.
16.5
.
and
particularly
for
the
passeover
,
especially
in
purging
leaven
out
of
their
houses
,
to
which
the
Apostle
alludes
,
1
Cor.
5.7
,
8.
See
also
Num.
9.6
.
&c.
2
Chron.
30.18
,
19.
And
it
appears
these
who
went
up
,
did
it
because
of
some
special
pollution
,
because
of
which
they
behoved
to
offer
sacrifices
(
as
appears
from
the
law
,
Lev.
4.
and
5.
and
6.
Chapters
,
and
Chap.
14.
and
15.
ver.
1.
—
16.
)
which
could
be
offered
only
at
the
Temple
in
Jerusalem
:
and
therefore
it
is
said
many
,
not
all
,
went
up
.
And
it
teacheth
,
That
as
preparation
is
required
for
all
the
solemne
service
of
God
,
so
in
special
for
participation
of
the
Lords
table
;
and
more
particularly
,
when
men
are
lying
under
some
notable
pollution
.
3
The
godly
can
be
no
more
earnest
for
Christ
and
his
company
,
then
the
wicked
are
to
have
his
blood
;
for
,
as
the
godly
at
such
a
solemnity
would
be
ready
to
seek
him
,
as
thinking
a
feast
,
a
poore
feast
,
if
he
were
not
there
;
and
as
their
affection
to
have
him
would
readily
be
solicitous
,
and
doubtful
whether
he
will
come
or
not
;
So
it
is
with
these
blood-thirsty
men
;
They
sought
for
Jesus
,
and
,
not
finding
him
,
spake
among
themselves
,
what
think
ye
,
&
c
?
4.
Whatever
successe
God
permit
eager
and
blood-thirsty
persecuters
to
get
;
Yet
they
shall
not
want
their
own
anxieties
and
vexations
,
in
getting
their
will
;
for
,
say
they
,
What
think
ye
,
that
he
will
not
come
to
the
feast
?
The
root
of
which
expression
,
was
,
their
anxietie
and
doubtfulnesse
if
he
would
come
at
all
.
And
albeit
he
did
come
,
and
they
got
him
crucified
,
yet
the
Lord
will
plague
them
with
this
vexation
for
a
time
.
5.
Persecutors
are
unwilling
to
have
their
anxieties
known
,
but
they
will
labour
to
palliate
them
with
fairest
shewes
;
Yea
,
and
even
to
make
use
of
a
cloak
of
pietie
,
to
carry
on
their
wicked
purposes
;
for
,
so
much
also
doth
this
speech
import
.
They
are
anxious
that
he
will
not
come
that
they
may
take
him
;
But
they
vent
it
in
tearmes
of
spite
against
him
,
who
pretending
to
so
much
piety
,
yet
will
not
come
to
that
solemne
feast
.
They
will
traduce
him
if
he
come
not
,
and
yet
all
their
end
in
desiring
him
,
is
,
that
they
may
shed
his
blood
.
6.
When
Rulers
are
corrupt
,
they
do
much
mischiefe
,
and
set
a
people
on
work
against
Christ
;
As
here
we
see
in
their
commandement
.
7.
Christs
followers
must
resolve
not
only
on
open
enemies
and
opposition
,
in
crying
times
,
but
on
secret
spies
and
inquisitours
,
to
ensnare
and
betray
them
;
for
,
here
they
are
set
on
work
to
finde
him
out
and
delate
him
▪
that
they
might
take
him
.
8.
Men
,
sinning
against
conscience
in
a
course
,
are
very
eager
and
violent
lest
it
should
miscarry
,
and
they
can
never
be
sure
enough
of
their
plots
;
for
,
this
,
among
others
,
was
one
cause
of
their
vigilancy
.
They
sinned
maliciously
against
light
,
and
they
cannot
do
too
much
to
prevent
a
disappointment
.
So
,
when
Judas
turnes
a
traitour
,
he
fears
nothing
so
much
as
that
he
should
vent
his
malice
,
and
yet
Christ
should
escape
,
and
therefore
be
chargeth
the
souldiers
to
hold
him
fast
,
Matth.
26.48
.
and
to
lead
him
away
safely
,
Mark
.
14
44.
CHAP.
XII
.
IN
this
Chapter
,
we
have
a
rehearsal
of
several
things
which
occurred
betwixt
Christs
return
from
Ephraim
(
whither
he
had
retired
,
Chap.
11.54
.
)
to
Bethany
,
and
his
eating
of
the
passeover
with
his
Disciples
.
It
may
be
taken
up
in
these
particulars
.
1.
His
returne
to
Bethany
and
entertainment
there
,
with
some
consequents
that
followed
thereupon
,
ver.
1.
—
11.
2.
His
triumphant
entry
into
Jerusalem
,
with
some
remarkable
observations
upon
it
ver.
12.
—
19.
3.
The
desire
of
some
Greeks
to
see
him
,
with
his
doctrine
upon
that
occasion
,
seasoned
with
strange
exercise
,
ver.
20.
—
36.
4
An
account
of
the
fruits
of
his
Ministry
among
the
most
part
of
the
Jewes
;
some
not
beleeving
at
all
,
ver.
37.
—
41.
others
being
but
hidden
beleevers
,
ver.
4●
,
43.
Together
with
Christs
farewell
Sermon
to
them
,
wherein
he
points
out
himselfe
and
his
doctrine
.
ver.
44.
—
50.
Ver.
1.
THen
Jesus
six
dayes
before
the
Passover
,
came
to
Bethany
,
where
Lazarus
was
,
which
had
been
dead
,
whom
he
raised
from
the
dead
.
The
first
part
of
the
Chapter
,
containeth
these
particulars
.
1.
His
returne
to
Bethany
,
ver.
1.
2.
His
entertainment
there
,
ver.
2.
particularly
by
Mary
,
ver.
3.
3.
Judas
his
quarrelling
at
Maries
deed
,
with
Christs
Apology
for
her
and
it
,
ver.
4.
—
8.
4.
The
resort
of
the
Jewes
to
him
at
Bethany
,
ver.
9.
with
the
Pharisees
resolution
therevpon
,
ver.
10
,
11.
In
this
verse
we
have
Christs
return
to
Bethany
,
together
with
,
1.
A
designation
of
the
time
of
his
return
,
it
was
six
dayes
before
the
Passeover
,
2.
A
new
designation
of
the
place
,
taken
from
the
late
miracle
wrought
upon
Lazarus
.
While
it
is
said
he
came
there
six
dayes
before
the
Passeover
,
and
yet
Matth.
26.2
.
it
is
said
that
after
two
dayes
is
the
Passeover
,
when
yet
the
supper
here
mentioned
is
after
that
recorded
to
be
given
,
Matth.
26.6
.
We
must
(
for
reconciling
these
)
consider
,
that
Christs
warning
of
the
Disciples
of
Judas
treachery
,
was
indeed
,
in
order
of
time
,
after
that
supper
,
and
foure
dayes
after
his
coming
to
Bethany
;
for
,
Judas
went
not
away
till
after
the
disappointment
and
affront
he
got
about
the
box
of
ointment
,
Matth.
26.14
.
compared
with
the
preceding
purpose
.
And
as
for
Matthew
,
he
doth
not
observe
the
order
of
time
,
in
recording
that
supper
,
(
for
Christs
entry
into
Jerusalem
,
which
was
after
it
,
ver.
12.
of
this
Chapter
is
recorded
by
him
long
before
,
Matth
21.8
,
9.
&c.
)
but
having
told
how
Christ
warned
the
Disciples
of
this
hazard
,
Matth.
26.2
.
he
doth
,
upon
that
occasion
,
resume
things
that
had
been
done
before
,
to
clear
how
he
was
betrayed
.
Namely
,
that
the
Priests
consulting
upon
some
expedients
how
they
might
catch
Christ
,
Matth.
●6
.
3
,
4
,
5.
Judas
,
who
had
been
disappointed
of
gain
by
that
ointment
pouered
on
Christ
,
went
and
offered
his
service
to
them
,
ver.
6.
—
14
,
15.
Doctrine
1.
Albeit
men
are
bound
,
by
all
lawful
means
,
to
preserve
themselves
from
the
unjust
violence
of
persecutors
;
Yet
when
Gods
time
and
calling
cometh
,
and
when
men
see
it
is
the
will
of
God
they
should
suffer
,
they
ought
to
set
their
faces
to
it
chearfully
;
for
,
whereas
before
Christ
withdrew
,
Chap.
11.54
.
Now
when
the
Passeover
,
the
time
of
his
suffering
,
draweth
nigh
,
he
comes
to
view
again
,
and
draws
toward
Jerusalem
.
See
Mark
.
10.32
,
33.
Luk
9
51.
2.
He
came
so
long
before
the
time
to
Bethany
,
where
Lazarus
and
others
were
;
Not
only
that
he
might
stay
there
,
and
give
an
occasion
to
Judas
to
go
his
way
to
the
Rulers
;
or
to
attend
till
he
people
hearing
he
was
there
,
might
meet
him
in
a
solemne
manner
,
and
he
might
be
conveighed
in
state
to
the
place
of
his
sufferings
,
of
which
afterward
.
But
his
end
,
more
especially
,
in
this
was
to
refresh
and
confirme
his
friends
there
with
his
company
,
before
he
should
be
taken
from
them
,
and
to
refresh
himselfe
also
before
he
went
to
his
trials
.
And
so
it
teacheth
.
1.
Where
Christ
hath
love
,
and
an
interest
,
he
will
not
stay
long
away
;
for
,
here
after
his
retirement
,
he
returns
to
Bethany
.
2.
When
stormes
are
arising
,
Christ
will
not
forget
his
own
,
to
give
them
a
visite
,
sooner
or
later
,
to
fortifie
them
against
them
;
for
,
six
dayes
before
the
Passeover
,
at
which
he
was
to
suffer
,
he
comes
to
Bethany
,
to
refresh
and
confirme
his
friends
by
his
company
,
and
by
warning
them
of
his
suffering
,
as
it
is
,
ver.
7
,
3.
It
is
a
very
refreshful
cordial
under
sufferings
,
to
have
the
company
and
society
of
godly
friends
with
whom
we
may
converse
at
any
time
;
for
,
Christ
also
subjected
himselfe
to
make
use
of
this
;
And
as
he
seeks
it
in
the
Garden
,
Matth.
26.38
,
40.
so
here
he
seeks
it
in
Bethany
.
See
how
Paul
esteemes
of
a
visite
in
his
bonds
,
2
Tim
1.16
,
17
,
18.
Doctrine
1.
Where
Christ
converseth
with
his
people
,
he
will
make
a
place
famous
by
eminent
proofes
of
his
power
and
love
for
them
;
for
,
now
the
former
description
of
Bethany
,
Chap.
11.1
.
is
laid
aside
,
and
it
is
most
famous
that
Lazarus
was
there
,
which
had
been
dead
,
whom
he
raised
from
the
dead
.
Ver.
2.
There
they
made
him
a
supper
,
and
Martha
served
:
but
Lazarus
was
one
of
them
that
sate
at
the
table
with
him
.
3.
Then
took
Mary
a
pound
of
oyntment
,
of
Spikenard
very
costly
,
and
anointed
the
feet
of
Jesus
,
and
wiped
his
feet
with
her
haire
:
and
the
house
was
filled
with
the
odour
of
the
oyntment
.
In
these
verses
,
we
have
Christs
entertainment
at
Bethany
;
A
supper
is
made
for
him
,
at
which
Martha
served
,
and
Lazarus
sate
with
him
,
but
Mary
anoints
Christ
with
precious
ointments
.
This
supper
was
made
for
him
in
the
house
of
one
Simon
a
leper
,
(
who
,
it
seems
,
had
been
cured
by
Christ
)
as
may
be
gathered
from
,
Matth.
26.6
,
7.
where
Maries
deed
is
recorded
,
but
her
name
suppressed
,
and
it
seems
Lazarus
and
his
sisters
have
been
invited
also
.
As
for
this
practice
of
Mary
,
I
shall
leave
what
was
extraordinary
in
it
,
till
it
's
own
place
,
ver.
7.
Only
,
it
being
the
custome
in
these
countries
to
anoint
their
guests
,
and
wash
their
feet
at
feasts
,
Luk.
7.44
,
46.
she
,
out
of
her
great
love
,
will
do
it
with
great
charge
and
expence
.
And
whereas
here
it
is
said
,
she
anointed
his
feet
,
and
the
rest
say
it
was
his
head
,
Matth
26.7
.
we
are
to
understand
that
she
did
anoint
both
,
though
she
only
wiped
his
feet
:
and
breaking
the
boxe
and
powring
it
on
his
head
,
Mark
.
14.3
.
it
seems
the
copiousnesse
thereof
made
it
run
from
his
head
to
his
feet
.
Doctrine
1.
As
temporal
things
are
due
unto
Christ
and
his
Ministers
,
who
sow
spiritual
things
,
2
Cor.
9.11
.
So
they
who
have
participate
of
his
bounty
,
will
make
him
very
welcome
;
for
,
there
they
made
him
a
supper
.
2.
Albeit
it
be
the
great
sin
of
men
to
pamper
their
own
bodies
,
and
make
provision
for
the
flesh
;
Yet
it
is
not
unlawful
,
at
some
times
to
enjoy
the
liberal
use
of
the
creatures
,
in
a
sober
manner
;
for
,
Christ
doth
not
decline
this
supper
.
Sometimes
he
went
into
the
feasts
of
Pharisees
,
Luk.
7.36
.
sometime
with
Publicans
,
Matth
9.10
.
&c.
and
11.19
.
not
for
their
sare
,
but
that
he
might
gain
them
;
as
love
is
a
very
gaining
way
.
And
here
he
feasts
with
his
friends
that
they
may
be
refreshed
together
.
3.
As
for
Martha's
serving
,
albeit
she
was
reproved
for
this
at
another
time
,
Luk.
10.38
,
39
,
40
,
41
,
42.
not
simply
for
her
serving
Christ
that
way
,
but
comparatively
,
and
when
it
crossed
better
duties
;
Yet
now
when
it
interrupts
no
better
duty
,
her
care
was
commendable
,
that
she
would
serve
,
though
the
house
was
not
her
own
.
And
it
teacheth
,
That
when
Christ
is
dear
to
any
,
they
will
not
disdain
to
stoop
to
do
meanest
service
to
him
,
or
his
for
his
sake
;
as
Martha
served
here
.
4.
As
Christs
miracles
are
true
and
real
,
and
not
lying
wonders
;
So
the
memory
of
his
wonderful
works
are
not
to
be
forgotten
,
nor
ought
to
wear
out
with
length
of
time
;
for
,
both
these
ends
it
is
marked
,
that
Lazarus
was
one
of
them
that
sate
at
table
with
him
,
both
to
confirme
the
truth
of
his
resurrection
,
as
Mark.
5.43
.
Luke
24.41
,
42
,
43.
Acts
10.41
.
and
to
keep
us
in
minde
of
that
wonderful
work
,
that
he
who
was
once
in
his
grave
should
now
be
eating
.
5.
According
as
men
abound
in
love
to
Christ
,
they
will
bring
forth
evidences
thereof
,
in
serving
of
him
;
As
here
Mary
outstrips
them
all
.
6.
Love
to
Christ
is
ingenious
to
finde
out
a
way
to
evidence
it selfe
;
and
when
all
are
busie
,
it
will
finde
some
work
that
is
undone
,
to
be
done
to
him
and
for
him
;
for
,
when
some
are
preparing
the
supper
,
Martha
is
serving
,
and
Lazarus
entertaining
him
at
Table
,
Mary
findes
out
this
,
to
anoint
his
feet
.
7.
Love
is
very
prodigal
(
so
to
say
)
and
will
spare
no
expences
on
Christ
;
for
,
she
took
a
pound
of
very
costly
Spikenard
to
do
this
,
of
the
worth
whereof
,
see
ver.
5.
8.
True
love
is
still
accompanied
with
humility
and
reverence
to
Christ
,
and
when
it
doth
most
to
Christ
,
it
keeps
a
man
still
humble
;
for
,
when
she
had
done
all
this
,
she
wiped
his
feet
with
her
haire
,
either
to
make
them
clean
before
the
ointment
came
upon
them
,
or
to
wipe
off
the
ointment
after
it
had
suppled
his
feet
.
9.
As
the
fruits
of
love
will
not
hide
,
so
they
have
a
fragrant
smell
;
for
,
so
much
may
be
gathered
,
by
allusion
from
this
,
that
the
house
was
filled
with
the
odour
of
the
ointment
,
and
so
the
matter
came
to
be
known
,
which
occasioned
the
subsequent
quarrelling
.
Ver.
4.
Then
saith
one
of
his
disciples
,
Judas
Iscariot
,
Simons
sonne
,
which
should
betray
him
:
5.
Why
was
not
this
oyntment
sold
for
three
hundred
pence
,
and
given
to
the
poore
?
In
these
verses
,
is
recorded
a
consequent
of
this
practice
of
Mary
;
namely
Judas
his
quarrelling
of
it
,
which
also
was
an
occasion
of
his
going
and
betraying
his
Master
,
as
the
other
Evangelists
mark
,
Albeit
the
other
Evangelists
lay
this
upon
all
the
disciples
,
because
,
in
appearance
,
they
consented
to
him
and
seconded
him
in
so
plausible
a
cause
;
Yet
John
declareth
it
was
he
who
raised
the
debate
,
and
under
a
pretence
of
caring
for
the
poor
,
condemned
this
practice
as
a
needlesse
waste
.
Whence
learn
,
1.
Very
grosse
hypocrites
may
be
near
to
Christ
in
outward
profession
,
and
may
be
entrusted
in
eminent
employments
;
for
,
Judas
Iscariot
,
Simons
son
,
which
should
betray
him
,
is
one
of
his
Disciples
.
2.
Such
as
follow
Christ
on
unsound
tearmes
,
and
will
forsake
and
betray
him
in
a
strait
,
will
be
now
and
then
bewraying
their
unsoundnesse
before
hand
,
if
they
be
well
observed
;
for
,
he
which
should
betray
him
,
brings
out
his
covetousnesse
here
before
hand
.
3.
It
is
the
great
and
woful
art
of
hypocrites
,
that
they
mask
their
corrupt
intentions
with
fair
pretences
,
and
that
they
desire
to
lurk
so
long
as
they
can
;
for
,
all
his
language
is
,
why
was
not
this
ointment
sold
for
three
hundred
pence
,
and
given
to
the
poore
?
This
whole
summe
,
after
the
English
account
,
amounts
(
according
to
the
opinion
of
some
concerning
the
Roman
penny
)
to
nine
pounds
,
seven
shillings
,
six
pence
;
O
:
(
according
to
others
)
to
eight
pounds
,
six
shillings
,
eight
pence
.
And
as
this
points
out
the
great
liberality
of
Mary
in
this
her
practice
;
So
Judas
,
by
his
mentioning
thereof
,
insinuates
that
it
was
altogether
needlesse
to
bestow
so
much
on
such
a
peece
of
service
to
Christ
;
As
indeed
,
men
are
ready
to
account
it
great
waste
(
as
the
word
is
,
Matth.
26
8.
)
when
a
little
is
bestowed
on
Christ
and
his
service
,
when
yet
they
can
waste
more
needlesly
,
in
serving
their
lusts
,
without
noise
or
grudging
.
But
this
wanted
not
a
fair
pretence
,
that
Christ
cared
for
no
such
costly
anointing
,
and
that
it
did
not
beseeme
their
low
estate
.
And
withal
,
his
great
covetousnesse
is
masked
with
a
pretence
of
care
for
the
poor
.
It
is
very
dangerous
to
live
in
times
,
when
cloaks
of
faults
are
as
rife
as
the
faults
themselves
.
4.
It
is
the
will
of
God
,
that
the
poore
be
taken
notice
of
,
and
supplied
by
every
one
,
according
to
their
ability
;
for
,
so
much
appeares
in
Christs
practice
,
who
in
his
deep
poverty
,
did
lay
up
somewhat
for
them
,
as
Judas
exception
imports
.
See
Joh.
13.29
.
Verse
6.
This
he
said
,
not
that
he
cared
for
the
poore
:
but
because
he
was
a
thiefe
and
had
the
bag
,
and
bare
what
was
put
therein
.
Before
John
set
down
Christs
answer
,
he
doth
first
take
off
Judas
his
mask
,
and
sheweth
that
this
did
not
proceed
from
his
care
of
the
poore
,
but
that
having
the
bag
in
his
custody
,
wherein
any
money
Christ
had
was
kept
,
and
being
a
thiefe
,
he
was
sorry
he
lost
such
a
prize
,
whereupon
he
might
have
preyed
.
He
is
called
a
thiefe
,
either
because
he
had
already
interverted
some
of
that
money
which
was
in
his
keeping
,
to
his
private
use
,
or
because
he
had
purposed
so
to
do
,
being
resolved
to
forsake
his
Master
,
since
he
heard
of
his
sufferings
,
and
that
they
were
now
approaching
.
Whence
learn
,
1.
Let
men
pretend
never
so
fair
,
to
cover
the
naughtinesse
of
their
hearts
;
Yet
Christ
knoweth
all
the
secret
deceipts
of
the
heart
,
and
how
contrary
their
intentions
are
to
their
pretences
;
for
,
here
by
his
light
,
it
is
cleared
;
that
he
cared
not
for
the
poor
.
2.
As
Christ
knoweth
the
naughtinesse
of
every
heart
;
so
he
will
,
in
due
time
,
one
way
or
other
,
discover
what
is
within
men
:
for
,
here
the
vail
is
taken
off
Judas
,
This
he
said
,
not
that
he
cared
for
the
poor
.
3.
Whatever
hypocrites
pretend
,
yet
it
is
but
themselves
,
and
some
interest
or
advantage
of
their
own
,
they
drive
at
in
all
they
do
;
for
,
Judass's
aime
in
all
this
was
,
to
reap
advantage
to
him selfe
.
4.
It
is
egregious
theft
before
the
Lord
,
when
men
do
carry
on
their
avaritious
designes
under
pretence
of
caring
for
the
poore
;
and
when
,
in
affection
or
practice
,
they
are
not
faithful
in
what
is
committed
to
their
trust
,
but
do
intervert
that
to
their
private
use
,
which
is
designed
for
publike
or
pious
uses
;
for
,
thus
was
Judas
a
thiefe
,
in
taking
to
himselfe
what
was
to
be
employed
for
the
use
of
Christ
and
his
disciples
or
for
the
poor
.
5.
Riches
and
the
bag
are
not
in
such
esteem
with
Christ
,
but
that
the
ba●est
of
his
followers
may
have
them
in
keeping
,
and
under
their
power
;
for
,
of
all
the
twelve
,
Judas
had
the
bag
,
and
bare
what
was
put
therein
.
6.
When
Christ
suffers
mens
corrupt
affections
,
and
suteable
tentations
and
objects
,
to
meet
,
it
is
a
sad
judgement
and
snare
upon
them
,
and
a
presage
that
he
will
give
them
up
to
a
neck
break
;
for
,
it
was
a
sad
judgement
upon
Judas
,
that
being
a
thiefe
,
he
had
the
bag
,
and
so
wanted
not
an
opportunity
to
satisfie
his
covetous
disposition
.
Verse
7.
Then
said
Jesus
,
Let
her
alone
,
against
the
day
of
my
burying
hath
she
kept
this
.
Followeth
Christs
answer
and
Apology
for
Mary
;
In
the
first
part
whereof
,
he
defends
her
practice
which
Judas
had
quarrelled
,
by
shewing
she
did
it
upon
an
extraordinary
cause
and
occasion
;
to
wit
,
that
foreseeing
his
death
by
faith
,
she
would
testifie
her
●ffection
to
him
,
by
doing
this
last
duty
now
,
which
she
could
not
expect
to
get
done
afterward
.
Whence
learn
,
1.
It
is
a
great
sin
in
any
,
especially
if
they
be
of
any
eminency
,
to
discourage
any
of
the
Saints
,
or
interrupt
them
in
their
serving
of
Christ
,
for
,
Christ
finds
it
needful
to
bid
,
let
her
alone
,
as
knowing
it
might
weaken
her
hands
that
she
was
checked
by
one
of
his
Apostles
.
2.
Christ
will
take
the
maintenance
and
defence
of
these
who
serve
him
,
against
all
that
would
oppose
and
carp
at
them
;
for
,
he
lets
her
say
nothing
,
but
interposeth
on
her
behalfe
;
Let
her
alone
.
3.
Whoever
misconstruct
the
honest
actions
of
Saints
,
yet
Christ
doth
judge
aright
of
them
,
and
alloweth
them
his
approbation
;
for
,
Judas
accounted
it
a
waste
,
but
Christ
approves
of
it
,
as
kept
for
the
day
of
his
burying
.
4.
Christ
in
his
suffering
,
death
,
and
bu●●d
,
is
very
honourable
in
the
estimation
of
Saints
who
know
him
right
;
And
he
doth
esteem
highly
of
his
own
sufferings
;
for
her
keeping
this
ointment
for
the
day
of
his
burying
,
intimates
that
she
by
faith
saw
him
honourable
in
his
death
,
as
well
as
in
his
life
,
and
that
his
death
not
only
should
be
acceptable
and
●●voury
to
God
,
but
fragrant
to
all
the
Elect.
and
should
fill
the
world
with
a
sweet
smell
.
And
Christ
himselfe
,
who
was
never
sumptuous
,
yet
,
allowes
costly
ointment
on
his
bu●ial
,
to
testifie
how
highly
he
prized
and
loved
to
lay
down
his
life
for
his
people
.
Verse
8
For
the
poore
alwayes
ye
have
with
you
:
but
me
ye
have
not
alwayes
.
In
the
next
place
,
Christ
having
defended
Mary
,
doth
now
answer
to
his
great
objection
and
pretence
of
caring
for
the
poore
.
The
defence
is
taken
from
this
,
that
this
opportunity
of
honouring
him
would
not
alwayes
last
,
whereas
they
might
alwayes
have
occasion
to
be
charitable
to
the
poore
.
He
speaks
it
in
the
plural
number
,
ye
have
the
poor
,
&c.
either
because
he
would
presse
this
as
a
common
duty
,
on
all
,
as
well
as
Mary
;
or
rather
he
speaks
it
to
all
the
Disciples
,
who
had
joined
with
Judas
in
this
act
,
as
the
other
Evangilists
observe
.
Doctrine
1.
Christ
is
so
meek
,
even
to
his
cruel
enemies
,
that
he
will
not
alwayes
tell
them
all
he
knoweth
of
them
,
when
he
reproveth
them
,
but
will
let
them
discover
themselves
;
for
,
he
will
not
tell
Judas
his
false
heart
,
but
simply
replies
to
any
ground
of
objection
he
alleaged
.
And
this
he
doth
;
partly
,
because
moe
were
engaged
then
Judas
,
whom
therefore
he
will
satisfie
;
Partly
,
that
he
may
warn
men
not
to
seek
to
carry
their
cause
by
reflections
upon
the
persons
of
their
opposites
,
while
as
they
want
solide
reasons
for
their
cause
;
partly
,
that
he
may
teach
all
,
to
beware
of
judging
mens
he
●●ts
,
when
yet
they
have
not
discovered
themselves
;
for
,
he
will
not
deal
so
with
Judas
:
And
partly
,
that
from
this
his
meek
dealing
toward
a
Judas
,
we
may
gather
how
much
more
meek
he
will
be
to
his
own
.
2.
The
Lord
hath
so
ordered
,
that
when
diverse
dutie
;
which
cannot
be
performed
together
,
tryst
together
in
one
juncture
of
time
,
the
one
of
them
may
give
way
to
the
other
for
that
time
,
without
sinne
;
And
particularly
,
Duties
,
which
occurre
rarely
,
and
cannot
be
got
done
afterward
,
should
be
gone
about
in
the
opportunity
thereof
,
albeit
other
important
duties
be
laid
aside
for
that
time
,
which
may
be
overtaken
at
another
time
;
As
here
he
cleareth
in
the
matter
of
putting
this
external
honour
upon
him
,
when
it
trysts
with
the
command
of
having
a
care
of
the
poor
;
And
for
this
reason
he
preferreth
this
duty
to
himselfe
now
,
The
poor
ye
have
alwayes
,
but
me
ye
have
not
alwayes
3.
Albeit
it
be
a
sin
to
defraud
Parents
,
the
poor
,
or
others
,
of
what
they
may
expect
in
duty
,
justice
or
mercy
;
under
a
pretext
of
laying
out
what
men
have
,
for
God
,
Matth.
15.4
,
5
,
6.
Yet
when
Christ
calls
for
any
thing
we
have
,
no
other
thing
should
come
in
competition
with
him
;
for
,
when
he
calls
for
it
,
he
takes
place
of
the
poor
here
.
4.
Men
may
sometime
have
an
opportunity
of
employing
themselves
,
or
their
substance
,
in
honouring
of
Christ
or
doing
him
service
,
which
they
will
not
so
readily
meet
with
again
,
if
they
let
it
sl●p
;
for
,
so
much
is
imported
here
,
me
ye
have
not
alwayes
.
Mary
could
not
alwayes
have
opportunity
to
testifie
her
respect
thus
to
Christ
,
nay
not
when
he
was
dead
and
buried
,
and
therefore
she
takes
this
present
opportunity
.
5.
The
Lord
will
have
his
people
never
to
weary
of
mercy
to
the
poore
;
and
therefore
doth
continue
constant
objects
of
pity
among
them
;
for
,
The
poore
alwayes
have
ye
with
you
.
See
Deut.
15.11
.
Ver.
9.
Much
people
of
the
Jewes
therefore
knew
that
he
was
there
:
and
they
came
not
for
Jesus
sake
only
,
but
that
they
might
see
Lazarus
also
,
whom
he
had
raised
from
the
dead
.
10.
But
the
chiefe
Priests
consulted
,
that
they
might
put
Lazarus
also
to
death
;
11.
Because
that
by
reason
of
him
many
of
the
Jewes
went
away
,
and
beleeved
on
Jesus
.
In
these
verses
,
is
recorded
a
consequent
of
Christs
coming
to
Bethany
,
when
it
came
to
be
known
he
was
there
;
to
wit
,
that
many
Jewes
resorted
thither
,
not
only
for
his
sake
,
but
out
of
curiosity
also
,
to
see
and
speak
with
Lazarus
,
ver.
9.
Which
is
amplified
from
the
Rulers
resolution
thereupon
,
to
put
Lazarus
also
out
of
the
way
,
seeing
his
resurrection
was
a
mean
to
draw
many
to
Christ
,
ver.
10
,
11.
It
is
not
needful
to
determine
,
whether
these
Jewes
,
were
some
dwelling
in
Jerusalem
,
and
about
it
,
or
some
of
these
who
came
up
before-hand
to
the
feast
,
Chap.
11.55
.
who
also
came
out
the
next
day
to
meet
him
in
triumph
;
seeing
,
whoever
they
were
,
their
coming
contributed
to
let
forth
Christs
honour
,
and
to
irritate
his
enemies
.
From
ver.
9.
Learn
,
1.
Where
Christ
pleaseth
to
make
himselfe
known
,
he
will
get
respect
and
followers
,
were
there
never
so
much
hazard
and
opposition
in
the
way
;
for
,
albeit
the
Rulers
had
concluded
to
put
him
to
death
,
and
he
had
withdrawn
upon
that
,
and
they
had
given
charge
to
spy
him
out
,
Chap
11.53
,
54
,
57.
yet
,
much
people
of
the
Jewes
,
knew
that
he
was
there
;
and
they
came
.
So
soon
as
they
heard
of
him
,
they
flocked
to
him
.
2.
Christ
gives
so
glorious
proofes
of
his
power
and
love
,
as
may
invite
men
to
flock
unto
him
;
for
,
he
hath
with
him
Lazarus
,
whom
he
raised
from
the
dead
,
to
make
them
flock
unto
him
.
3
It
is
an
argument
to
perswade
Christ
to
help
his
people
in
their
difficulties
,
that
by
so
doing
,
he
not
only
doth
them
good
,
but
doth
also
bring
about
the
manifestation
of
his
glory
,
and
an
increase
of
followers
;
for
,
by
raising
Lazarus
,
he
draws
them
out
to
wait
upon
him
.
See
Psal.
7.6
,
7.
4.
Albeit
Christ
will
get
glory
,
even
by
the
unsound
actings
and
appearings
of
men
for
him
,
Philip.
1.16
,
18.
Psal.
66.3
.
Yet
it
is
the
sin
of
many
,
that
they
flock
to
him
rather
out
of
curiosity
,
then
in
sincerity
,
and
that
they
choose
rather
to
gaze
upon
his
works
,
then
fall
in
love
with
the
worker
;
for
such
was
their
fault
here
,
They
came
not
for
Jesus
sake
only
,
but
that
they
might
see
Lazarus
also
.
They
were
curious
to
see
such
a
rare
sight
,
and
,
possibly
also
,
to
enquire
somewhat
of
him
concerning
the
state
of
the
dead
.
From
ver
10
,
11.
Learn
,
1.
Such
as
betake
themselves
to
bear
down
Christ
,
do
engage
themselves
in
an
endlesse
ve●ing
life
,
and
an
harder
task
then
they
are
able
to
undergo
;
for
,
they
who
would
kill
Jesus
,
would
put
Lazarus
also
to
death
Yea
,
they
would
kill
many
who
would
kill
all
whom
Christ
made
objects
of
his
mercy
,
for
inviting
others
to
come
to
him
.
See
Exod.
1.12
.
2
Men
once
engaged
in
opposition
to
Christ
,
will
not
readily
be
reclaimed
by
insuperable
difficulties
,
nor
the
convincing
beams
of
his
glory
shining
in
their
eyes
;
for
,
albeit
this
was
a
glorious
work
prevailing
on
others
,
and
albeit
they
see
moe
and
moe
impediments
in
their
way
,
yet
they
will
go
on
.
3.
None
are
so
malicious
and
bitter
enemies
to
Christ
,
as
corrupt
Church-men
,
whence
they
once
decline
;
for
,
it
is
the
chiefe
Priests
,
who
are
so
cruel
as
to
kill
a
man
for
being
the
harmlesse
occasion
of
drawing
men
to
Christ
,
and
whom
God
had
newly
delivered
from
death
,
and
testified
he
would
have
him
live
.
4.
It
is
the
great
preferment
,
and
most
special
mercy
that
can
be
conferred
on
any
,
when
they
are
made
means
and
instruments
of
advancing
Christs
honour
and
Kingdome
;
for
,
this
was
Lazarus
dignity
,
that
because
many
of
the
Jewes
went
away
and
beleeved
on
Jesus
'T
is
not
needful
to
assert
that
the
faith
of
the
most
of
them
was
sound
,
but
the
least
degree
of
it
in
the
worst
of
them
,
was
enough
to
irritate
the
Rulers
.
5.
Such
as
have
received
special
mercies
from
Christ
,
or
are
made
instruments
of
his
glory
,
may
expect
that
they
shall
meet
with
a
rub
,
and
be
made
the
But
of
the
malice
of
enemies
;
for
there
is
a
resolution
against
Lazarus
life
,
who
was
thus
highly
honoured
.
6.
How
mad
soever
enemies
be
,
or
their
projects
cruel
;
yet
they
would
be
farre
enough
from
their
point
,
if
Christ
pleased
,
though
they
got
their
will
;
for
,
suppose
they
had
put
Lazarus
to
death
,
could
not
Christ
raise
him
up
againe
as
he
had
done
even
lately
to
their
knowledge
,
and
so
make
his
glory
shine
yet
more
brightly
?
Verse
12.
On
the
next
day
much
people
that
were
come
to
the
Feast
,
when
they
heard
that
Jesus
was
coming
to
Hierusalem
,
13.
Took
branches
of
palme
trees
,
and
went
forth
to
meet
him
,
and
cried
Hosanna
,
blessed
is
the
King
of
Israel
,
that
cometh
in
the
Name
of
the
Lord
.
Followeth
to
v.
20.
the
second
part
of
the
Chapter
,
wherein
is
recorded
,
Christs
triumphant
entry
into
Jerusalem
according
as
was
fore
prophesied
.
Wherein
,
being
now
about
to
die
,
he
will
first
be
publickly
honoured
(
after
the
manner
of
receiving
Kings
into
Cities
)
and
proclaimed
King
of
Israel
,
and
Davids
successour
,
in
such
a
manner
as
became
his
spiritual
Kingdome
,
and
that
in
despite
of
all
his
enemies
.
This
triumph
,
as
it
is
recorded
by
this
Evangelist
,
may
be
taken
up
in
these
.
1.
The
multitudes
part
in
it
,
verse
12
,
13.
2.
Christs
own
part
and
action
in
it
,
verse
14
,
15.
3.
The
Disciples
not
understanding
of
all
this
at
present
,
verse
16.4
.
The
seen
cause
moving
the
multitude
to
act
thus
,
verse
17
,
18.
5.
The
Pharisees
part
in
all
this
solemnity
,
verse
19.
As
for
what
is
further
,
and
more
amply
recorded
of
this
by
the
other
Evangelists
,
I
remit
to
its
proper
place
.
In
these
verses
is
recorded
the
carriage
of
the
multitude
who
are
come
to
the
Feast
;
who
,
(
the
next
day
after
that
many
had
been
with
Christ
at
Bethany
)
hearing
that
he
was
coming
to
the
City
,
do
solemnly
meet
him
,
carrying
branches
of
Palm-trees
,
and
,
with
loud
acclamations
,
do
proclaime
him
King
of
Israel
,
who
is
blessed
,
and
cometh
in
the
Name
of
the
Lord
.
As
for
their
action
,
of
carrying
branches
of
Palm
trees
(
with
some
whereof
they
shewed
the
way
,
Matth.
21.8
.
and
others
,
it
would
seem
,
they
carried
in
their
hands
)
we
finde
,
indeed
,
use
made
thereof
at
the
feast
of
Tabernacles
Lev.
23.40
.
Neh.
8.15
.
Now
they
carry
them
before
him
at
this
feast
of
the
Passeover
,
to
testifie
that
he
is
the
substance
of
all
the
feasts
;
And
by
this
act
,
beside
what
was
signified
by
the
feast
of
Tabernacles
,
is
pointed
out
,
that
he
is
a
triumphant
and
victorious
King
,
which
is
elsewhere
signified
by
carrying
of
palms
,
Rev.
7
9.
As
for
their
acclamations
,
they
do
thereby
acknowledge
that
they
see
him
to
be
the
blessed
Messiah
and
King
of
Israel
,
authorized
and
sent
by
the
father
to
performe
this
glorious
work
;
And
as
for
their
Hosanna
,
(
borrowed
from
Psalme
118.25
.
as
appe●reth
from
the
following
words
,
Blessed
is
he
who
cometh
in
the
Name
of
the
Lord
,
taken
from
v.
26.
of
that
Psalm
)
it
signifieth
,
save
now
we
beseech
the●
,
as
it
is
rendred
in
that
Psalme
.
And
albeit
it
we
take
it
as
directed
to
Christ
,
by
way
of
prayer
that
he
would
save
them
,
it
doth
import
,
that
it
is
a
special
way
of
honouring
Christ
in
his
Kingdome
,
when
we
seek
and
expect
salvation
from
him
,
and
in
him
only
;
yet
that
seemes
not
to
be
their
scope
here
,
for
,
Matth
21.9
.
it
is
,
Hosanna
the
Son
of
David
,
or
,
make
safe
now
,
or
,
bring
safety
now
to
the
sonne
of
David
;
And
so
it
imports
their
hearty
wish
that
his
Kingdom
may
prosper
.
Doct.
1.
If
Christ
saw
it
meet
,
he
could
get
himself
glory
,
not
only
among
spiritual
observers
;
but
even
in
the
view
of
the
world
;
for
,
by
this
solemn
triumph
he
discovers
how
easily
he
could
open
the
eyes
of
men
to
discern
what
he
is
,
and
incline
their
hearts
to
flock
unto
him
,
and
proclaime
his
glory
.
So
that
it
is
not
for
want
of
power
that
Christ
doth
so
often
obscure
his
glory
under
a
vaile
.
2.
As
Christ
can
let
out
his
glory
when
he
pleaseth
;
so
,
in
particular
,
he
delights
to
appear
most
glorious
in
and
about
his
sufferings
;
for
,
here
he
,
who
oftentimes
entred
Jerusalem
privately
,
will
now
at
this
last
time
,
when
he
is
going
to
the
crosse
,
enter
in
state
.
He
will
go
triumphing
to
it
,
as
well
as
he
triumphs
on
it
,
Col.
2
,
15.
and
after
it
,
Psalme
68.18
.
3.
When
Christs
enemies
are
raging
at
him
and
his
successe
,
he
can
vex
them
yet
more
,
by
spreading
his
glory
more
and
and
more
;
for
,
when
they
are
vexed
with
hea●ing
of
the
confluence
at
Bethany
,
verse
20
,
11.
even
the
next
day
,
they
see
him
more
glorified
,
coming
to
Jerusalem
.
4.
When
men
of
great
eminency
in
the
Church
do
slight
Christ
,
he
can
raise
up
others
,
even
the
meanest
,
to
honour
him
,
and
set
out
his
praise
,
for
,
it
is
not
the
Rulers
,
nay
nor
inhabitants
of
Jerusalem
,
who
do
this
,
but
much
people
that
were
come
to
the
feast
,
See
Mat.
21.15
,
16.
1
Cor.
1.27
.
5.
As
it
is
the
duty
of
the
Lords
people
,
to
attend
all
the
Ordinances
appointed
by
him
;
So
their
chief
care
should
be
to
meet
with
Christ
,
and
to
be
most
taken
up
with
him
in
them
;
for
,
albeit
they
were
come
to
the
feast
,
yet
,
when
they
heard
that
Jesus
was
coming
to
Jerusalem
,
they
went
forth
to
meet
him
.
6.
In
Christ
is
to
be
found
the
substance
of
all
the
festivities
and
solemnities
that
were
among
the
Jews
;
for
,
before
him
they
carry
Palmes
,
at
the
Passeover
,
which
were
used
at
another
feast
to
testifie
that
the
stance
of
all
trysted
in
him
.
7.
Christ
is
a
triumphant
and
victorious
conquerour
,
who
triumphs
over
all
his
enemies
,
and
makes
his
people
alwayes
to
triumph
in
him
,
2
Cor.
2.14
.
Therefore
also
is
he
met
with
branches
of
palm-trees
8.
It
is
the
duty
and
commendtion
of
the
members
of
the
visible
Church
,
that
they
be
well
acquainted
with
Scripture
;
for
,
here
the
mult●tude
do
not
only
know
,
but
can
apply
passages
in
the
Psalmes
,
and
concerning
Davids
off-spring
,
very
fitly
to
Christ
;
And
if
they
understood
so
much
in
these
declining
times
,
how
much
will
this
aggravate
their
guilt
,
who
are
grossely
ignorant
in
a
time
of
clear
light
?
9.
Christ
is
the
true
King
of
Israel
and
of
his
Church
,
to
rule
,
subdue
,
protect
,
and
defend
them
;
and
they
who
get
open
eyes
,
will
see
this
,
and
embrace
him
as
such
;
for
they
acknowledge
him
,
the
King
of
Israel
.
This
he
will
have
proclaimed
in
the
world
,
oppose
who
will
,
Ps.
2.7
.
compare
,
ch
1.49
.
10.
It
doth
commend
Christ
unto
his
people
,
that
he
comes
with
his
Fathers
power
and
authority
,
being
approved
and
upheld
by
him
in
hi●
Kingdome
;
So
that
all
who
embrace
him
,
will
finde
the
Father
well-pleased
in
him
,
for
this
addeth
to
the
joy
and
acclamation
,
He
is
the
King
of
Israel
,
that
cometh
in
the
Name
of
the
Lord
,
and
upon
this
followeth
,
peace
in
heaven
,
or
betwixt
God
in
heaven
,
and
us
,
Luke
19.38
.
11.
Christ
is
a
King
perfectly
blessed
in
himself
,
and
a
fountaine
of
blessi●g
to
all
his
●ubjects
,
and
he
is
to
be
proclaimed
and
commended
as
such
;
for
,
blessed
is
the
King
of
Israel
&c.
So
Ps.
72
15.
and
118.26
It
is
he
in
whom
all
families
of
the
earth
are
blessed
,
Gen.
12.3
.
and
in
whom
they
should
blesse
themselves
,
Gen.
22.18
.
as
it
is
in
the
original
.
12.
It
is
the
duty
of
all
such
as
love
Christ
,
hea●●●ly
to
wish
and
pray
for
the
prosperity
of
his
Kingdom
;
for
,
they
cried
Hosanna
,
as
wishing
safety
and
successe
to
him
and
his
Kingdome
.
Verse
14.
And
Jesus
,
when
he
had
found
a
young
asse
,
sate
thereon
as
it
is
written
.
15.
Feare
not
daughter
of
Sion
,
behold
,
thy
King
cometh
sitting
on
an
asses
colt
.
In
these
verses
,
we
have
Christs
part
and
action
in
this
triumph
,
to
wit
,
that
an
asse
being
provided
for
him
,
he
rode
thereupon
,
to
accomplish
that
prediction
,
Zech.
9
9.
of
which
I
have
spoken
in
its
proper
place
.
Albeit
this
be
recorded
here
after
the
other
,
of
the
peoples
acclamations
,
and
it
is
probable
the
people
were
come
to
him
on
the
way
,
to
the
mount
of
Olives
,
or
,
at
least
,
were
coming
on
the
way
,
before
he
sent
for
the
asse
,
Matth.
21.1
,
2.
yet
it
is
certaine
that
he
was
riding
before
these
acclamations
were
.
Doct.
1.
When
Christ
manifests
most
of
his
glory
in
the
world
,
he
will
have
it
seen
that
his
Kingdome
is
not
of
this
world
;
for
,
in
all
this
pomp
he
rides
but
on
a
young
asse
,
and
that
a
borrowed
one
,
without
any
furniture
save
his
disciples
cloaths
,
and
accompanied
but
with
a
traine
of
base
people
and
children
;
all
which
might
appear
but
very
ignominious
to
a
carnal
eye
.
2.
We
are
not
to
carve
out
the
glory
of
Christs
Kingdome
,
by
our
carnal
conceptions
and
imaginations
,
but
by
his
own
Word
;
for
whatever
ignominy
appear
here
,
yet
it
is
glorious
and
greater
glory
then
any
we
could
devise
,
in
so
farre
as
it
agreeth
with
Scripture
,
and
fore-going
prophesies
.
3.
Christs
Kingdome
is
so
great
a
stranger
to
carnal
glory
and
pomp
,
that
any
mean
splendour
is
very
much
in
it
for
this
also
takes
off
the
ignominy
,
that
this
was
much
glory
and
state
to
him
,
who
never
used
to
ride
before
.
4.
Albeit
Christ
became
poore
for
us
,
yet
he
wanted
not
any
thing
as
he
needed
it
,
that
so
he
might
teach
his
people
what
care
he
will
have
of
them
;
for
,
albeit
he
possessed
not
so
much
as
an
asse
,
yet
when
he
needed
,
he
found
a
young
asse
,
&c
or
obtained
the
use
of
it
from
the
owner
.
5.
Christ
is
a
faithful
observer
of
al
that
is
written
,
to
see
it
duly
performed
;
for
he
did
all
this
,
to
accomplish
what
is
written
.
6.
The
encouragements
of
the
Gospel
are
not
held
out
unto
men
,
to
cherish
security
,
but
to
be
an
antidote
against
all
their
fears
and
discouragements
;
for
,
the
scope
of
the
allowance
,
Zech.
6.10
to
rejoyce
,
shout
,
is
here
summed
up
in
this
fear
not
7.
Albeit
men
do
not
reach
the
height
of
co●solation
and
joy
allowed
in
Christ
;
yet
they
are
to
blesse
him
in
so
far
as
they
are
keeped
from
crushing
fear
,
for
,
so
much
also
may
be
gathered
from
these
two
places
compared
;
They
rejoyce
,
in
so
farre
as
they
feare
not
.
8.
Christ
is
Zions
King
,
who
will
respect
her
,
and
see
her
comforted
,
though
all
the
world
biside
should
sink
;
for
it
is
to
the
daughter
of
Zion
,
this
encouragement
is
given
from
her
King
.
9.
Whatever
be
Zions
perplexities
,
yet
in
Christ
there
is
a
remedy
against
all
she
can
feel
or
fear
;
fear
not
,
daughter
of
Zion
,
thy
King
cometh
.
10.
It
is
the
Church●s
comfort
;
that
Christ
is
a
King
to
her
;
That
he
cometh
to
her
,
and
seeks
her
to
do
her
good
;
and
,
that
after
long
expectation
,
he
will
at
last
come
to
give
her
actual
enjoyment
:
All
these
are
imported
in
this
encouragement
,
Thy
King
cometh
;
He
leaves
heaven
to
seek
her
on
earth
,
and
is
now
not
held
out
in
the
promise
as
coming
,
but
is
actually
come
unto
her
.
11
Christ
in
his
Kingdome
and
glory
is
adorned
with
me
knelle
and
lowlinesse
;
And
this
is
the
comfort
of
his
subjects
,
that
they
have
to
do
with
such
a
one
;
for
,
this
addeth
to
the
comfort
,
Thy
King
cometh
,
sitting
on
an
asses
colt
.
12.
As
Christs
love
and
condescendence
●s
admirable
in
it self
,
and
to
be
admired
by
all
who
see
it
;
so
even
the
Church
hath
need
to
be
stirred
up
to
take
notice
of
this
as
becometh
;
The●efore
a
behold
is
prefixed
to
this
;
to
point
out
how
admirable
this
is
in
it selfe
,
and
yet
how
dull
Zion
is
in
remarking
it
,
till
she
be
stirred
up
and
excited
to
it
.
Verse
16.
These
things
understood
not
his
disciples
at
the
first
:
but
when
Jesus
,
was
glorified
,
then
remembred
they
that
these
things
were
written
of
him
,
and
that
they
had
done
these
things
unto
him
.
In
this
verse
,
John
omitting
what
is
recorded
of
the
disciples
part
in
this
triumph
by
the
other
Evangelists
,
doth
not
only
record
their
not
understanding
at
present
that
which
themselves
or
others
were
doing
,
till
after
the
glorification
of
Christ
,
that
the
Spirit
was
poured
out
,
and
then
it
was
brought
to
their
remembrance
that
this
had
been
fore-prophesied
,
and
accordingly
had
been
performed
.
Whence
learn
.
1.
Men
may
be
in
the
midst
of
great
mercies
and
actings
,
and
may
not
only
be
witnesses
of
the
Lords
working
,
and
the
works
of
others
,
but
even
actors
themselves
,
in
that
which
for
the
time
they
do
little
or
nothing
understand
;
for
,
These
things
understood
not
the
disciples
at
the
first
.
Men
have
much
brutish
ignorance
fed
with
inadvertency
and
may
be
little
expecting
the
things
that
God
is
doing
in
such
a
time
or
case
,
Gen.
16.13
.
and
28.16
.
and
therefore
do
not
discern
them
.
2.
When
the
Lords
people
are
ignorant
and
under
a
cloud
,
he
useth
not
to
take
advantage
of
them
,
but
can
guide
them
as
●ight
as
may
be
,
so
that
a
back-look
thereunto
,
when
they
get
light
,
will
be
●wee●
unto
them
;
for
in
all
this
they
act
as
rightly
as
if
they
had
understood
,
and
afterward
they
find
that
what
was
written
of
him
they
had
done
unto
him
.
See
Psal
73.21
,
23
,
24.
3.
However
the
Lord
for
a
time
,
suffer
his
people
to
lie
under
clouds
,
and
ignorant
of
what
he
or
they
are
doing
,
yet
in
due
time
he
will
clear
them
,
in
so
far
as
is
needful
;
for
,
afterward
they
remembred
,
&c.
See
John
13
,
7.
4.
The
treasures
of
knowledge
hid
up
in
Christ
,
were
not
fully
opened
up
,
till
Christ
was
glorified
:
for
,
when
Jesus
was
glorified
,
then
remembred
they
,
&c.
Hereby
is
kept
a
due
proportion
betwixt
the
head
and
his
members
,
that
he
shall
be
first
exalted
,
before
they
get
their
full
allowance
.
And
hereby
,
also
,
Christ
being
exalted
,
giveth
evidence
that
he
remembers
his
people
.
See
,
John
7.39
.
Acts
2.33
.
Eph.
4.8
.
5.
Confession
of
infirmity
and
ignorance
is
a
sweet
fruit
of
the
Spirit
poured
out
;
And
the
more
one
have
received
,
they
will
be
the
more
sensible
of
,
and
ready
to
acknowledge
their
frailties
;
for
John
,
the
beloved
disciple
,
being
now
enlightened
,
is
most
forward
to
record
,
that
they
understood
not
these
things
at
the
first
.
6.
When
the
Spirit
of
God
is
most
amply
poured
out
,
he
will
still
lead
men
to
the
Scriptures
to
discern
of
Christ
,
and
compare
their
own
actings
by
it
;
for
,
so
was
it
in
the
disciples
best
dayes
,
they
remembred
that
these
things
were
written
of
him
and
that
they
had
done
these
things
to
him
.
7.
It
is
an
evidence
of
Christs
being
exalted
at
the
right
hand
of
the
Father
,
for
the
good
of
his
people
,
when
he
brings
Scriptures
to
their
minde
,
makes
them
clear
to
them
,
and
cleares
their
practise
there
;
for
,
when
Jesus
was
glorified
,
this
was
a
comfortable
evidence
of
it
,
they
remembred
these
things
.
Verse
17.
The
people
therefore
that
was
with
him
,
when
he
called
Lazarus
out
of
his
grave
,
and
raised
him
from
the
dead
,
bare
record
.
18.
For
this
cause
the
people
also
met
him
,
for
that
they
heard
that
he
had
done
this
miracle
.
In
these
verses
is
recorded
what
w●s
the
seen
cause
(
for
the
unseen
was
the
over-ruling
hand
of
God
)
moving
the
multitude
to
come
out
and
conveigh
him
in
state
,
to
wit
,
Some
of
the
people
(
of
whom
,
see
chap.
11.45
.
)
their
testimony
concerning
the
miracle
wrought
on
Lazarus
;
which
as
they
had
published
before
,
and
so
drew
many
other
people
out
;
so
over
again
they
proclaime
it
on
that
day
,
that
they
may
contribute
to
the
solemnity
of
the
triumph
.
Whence
learn
.
1.
It
is
the
part
of
all
such
as
have
been
witnesses
to
Christs
working
,
on
themselves
or
others
,
to
publish
the
same
to
his
praise
:
for
,
the
people
that
was
with
him
when
he
called
Lazarus
,
&c.
bare
record
.
2
As
it
is
at
all
times
a
sinne
to
smother
the
praises
of
Christ
;
So
,
in
particular
,
in
dayes
of
solemnity
,
it
is
our
sin
not
to
joine
and
bring
in
what
we
know
,
to
make
up
the
song
;
for
,
they
bring
in
that
particular
to
make
up
the
triumph
.
3.
In
a
day
of
Christs
power
,
and
when
he
is
to
●●t
●l●ay
to
himselfe
,
he
can
furnish
means
,
and
make
them
effectual
,
to
bring
it
to
passe
;
for
,
he
makes
●h●●
miracle
an
occasion
to
bring
about
this
triumph
.
4.
I●
they
encourage
men
to
publish
the
praise
of
Christ
;
working
,
as
they
know
of
it
,
that
God
may
make
their
w●ak
endeavours
effectual
to
work
upon
very
many
;
for
the
testimony
of
some
drew
out
this
great
confluence
to
Christ
.
5.
It
is
the
duty
of
them
who
hear
any
thing
of
Christs
commendation
,
to
go
and
seek
him
,
and
do
homage
to
him
;
for
for
this
cause
the
people
also
met
him
,
for
that
they
had
heard
that
he
had
done
this
miracle
.
Verse
19.
The
Pharisees
therefore
said
among
themselves
,
Perceive
ye
how
ye
prevaile
nothing
?
Behold
,
the
world
is
gone
after
him
.
In
the
last
place
,
John
records
what
was
the
Pharisees
part
in
the
time
of
this
triumph
,
and
s●●ing
i●
.
They
are
galled
at
the
heart
that
they
have
had
so
little
in●cesse
of
their
endeavours
,
and
that
now
all
a●e
flocking
to
him
.
We
finde
some
of
them
carping
in
the
midst
of
the
triumph
,
Luke
19.39
.
as
having
gone
out
with
the
rest
to
seek
some
advantage
;
but
this
seems
to
have
been
their
language
one
to
another
,
when
they
saw
the
people
crowding
ou●
of
the
City
.
Doctrine
1.
In
the
day
of
Christs
greatest
solemnity
,
there
will
not
be
wanting
some
sore
hearts
at
it
;
some
Michal
to
despise
David
while
he
is
dancing
;
And
that
is
a
part
of
the
glory
of
the
triumph
,
Psal.
112.10
.
Mic
7.10
.
for
,
the
Pharisees
are
here
galled
.
2.
It
is
an
evidence
of
a
malicious
disposition
,
when
men
will
neither
serve
Christ
themselves
,
nor
can
endu●e
that
others
should
do
it
;
for
,
such
is
their
humour
here
.
3.
Greatest
enemies
wi●l
be
convinced
at
last
,
that
do
what
they
will
,
their
opposition
against
Christ
,
and
his
installing
in
his
Kingdom
,
will
be
to
no
purpose
;
for
,
say
the●
,
perceive
ye
,
how
we
prevail
nothing
?
the
world
(
that
is
all
〈◊〉
people
)
is
gone
after
him
,
whereas
we
thought
to
have
p
〈◊〉
〈◊〉
d
that
none
at
all
should
have
gone
.
4.
It
is
a
great
plague
upon
persecutors
,
that
when
they
want
successe
,
they
will
not
observe
Gods
mercy
impeding
them
in
an
evil
cou●se
,
nor
his
hand
resisting
them
,
that
so
they
might
stoop
;
But
all
their
disappointmen●s
tend
only
to
kindle
their
fury
,
and
heighten
their
rage
;
for
,
under
this
disappointment
,
all
they
b●eath
out
is
fury
and
envy
.
5.
As
it
is
Christs
way
,
to
make
his
glory
spread
,
the
more
it
is
opposed
and
envyed
,
(
for
the
world
goeth
after
him
,
when
they
oppose
)
.
So
the
envy
of
persecutors
looks
on
Christs
successe
in
a
multiplying
glasse
,
to
augment
their
own
sorrow
;
for
,
when
they
say
,
Behold
,
the
world
is
gone
after
him
,
albeit
the
world
be
taken
for
a
multitude
of
all
sorts
of
people
in
it
,
as
now
strangers
and
others
are
flocking
out
;
yet
their
liberal
way
of
expression
intimates
how
much
they
resent
it
,
and
look
on
it
as
more
then
indeed
it
was
.
Ver.
20.
And
there
were
certaine
Greekes
among
them
that
came
up
to
worship
at
the
feast
.
21.
The
same
came
therefore
to
Philip
which
was
of
Bethsaida
of
Galilee
,
and
desired
him
,
saying
,
Sir
,
we
would
see
Jesus
.
22.
Philip
commeth
and
telleth
Andrew
:
and
again
Andrew
and
Philip
told
Jesus
.
Followeth
to
verse
37
the
third
part
of
the
Chapter
wherein
is
contained
Christs
doctrine
and
exercise
upon
occasion
of
some
Greeks
desiring
to
see
him
,
who
was
now
become
so
famous
by
reason
of
this
triumph
.
It
may
be
taken
up
in
these
.
1.
Their
deare
,
and
way
of
propounding
it
,
ver.
20
,
21
,
22.
2.
Christs
answer
,
wherein
,
waving
their
respects
tendered
to
him
,
he
preaches
of
the
glory
and
fruit
following
upon
his
suffering
,
ver.
23
,
24.
and
of
their
duty
who
would
seek
to
make
acquaintance
with
him
,
ver.
25
,
26.
3.
Lest
this
doctrine
of
his
death
and
suffering
should
stumble
them
,
he
,
first
,
by
sore
exercise
,
ver.
27.
and
then
,
by
consolation
sent
from
heaven
,
ver.
28
,
29
,
30.
doth
make
it
evident
it
was
the
minde
of
God
he
should
suffer
,
and
yet
not
sink
under
it
.
4.
Being
cal●●ed
in
his
exercise
,
and
cheered
up
with
the
late
sensible
consolation
;
he
preaches
more
fully
concerning
the
glorious
fruits
of
his
death
.
ver.
31
,
32
,
33.
5.
An
objection
being
moved
against
his
doctrine
concerning
his
suffering
who
gave
out
himselfe
to
be
the
Messiah
,
ver.
34.
Christ
doth
presse
upon
them
to
emprove
the
present
opportunity
of
his
presence
,
and
then
closeth
the
conference
by
departing
from
them
,
verse
35
,
36.
In
these
verses
,
we
have
the
first
particular
in
this
part
of
the
Chapter
,
and
an
occasion
of
the
ensuing
purpose
;
which
is
the
desire
of
some
strangers
to
see
Christ
.
Wherein
we
may
consider
.
1.
The
persons
who
propound
this
desire
.
They
are
certain
Greekes
that
came
up
to
worship
.
We
finde
indeed
that
the
Jewes
who
were
born
and
bred
among
the
Greekes
are
called
Grecians
,
or
Grecists
,
Acts
6.7
.
and
9.29
.
because
they
lived
among
them
,
and
used
the
Greek
language
,
yea
,
and
made
most
use
of
the
Greek
translation
of
the
Old
Testament
.
But
these
seem
not
to
have
been
of
that
sort
,
for
the
designation
is
different
,
in
the
Original
,
from
that
which
is
used
,
Acts
6.
and
9.
And
therefore
it
appears
rather
that
these
were
devout
Gentiles
,
who
embracing
the
true
Religion
,
did
come
up
at
solemne
times
to
worship
at
Jerusalem
.
And
albeit
the
natural
Greeks
,
or
posterity
of
Javan
,
were
but
a
small
part
of
the
heathen
nations
,
and
possibly
these
were
none
of
them
;
Yet
it
is
not
unusual
in
the
New
Testament
,
to
comprehend
all
(
or
the
most
part
of
)
Nations
that
were
not
Jewes
,
under
the
name
of
Greeks
,
Rom.
1.16
.
and
10.12
.
Gal.
3.28
.
And
that
because
the
Grecian
Empire
had
,
before
that
time
,
extended
it selfe
far
,
and
so
gave
a
name
to
the
subjects
of
their
dominion
;
And
withal
,
the
Greek
language
being
generally
in
use
in
these
countries
,
and
some
Greeks
being
incorporate
with
them
,
it
is
nothing
strange
they
be
so
designed
.
Consider
.
2.
Their
desire
,
which
is
,
that
they
may
see
Jesus
.
It
is
not
needful
to
determine
,
whether
they
had
already
seen
him
in
the
throng
,
and
now
would
be
more
familiarly
acquainted
with
him
;
But
it
is
clear
from
Christs
answer
,
and
entertaining
of
this
motion
,
that
their
desire
did
slow
from
curiosity
,
and
as
they
came
not
to
Jerusalem
for
this
cause
,
so
they
minde
no
more
but
to
see
him
.
Consider
.
3.
The
way
of
propounding
their
desire
,
and
how
it
comes
to
be
propounded
unto
Christ
.
They
do
very
respectively
propound
the
matter
unto
Philip
,
and
he
doth
consult
with
Andrew
,
and
then
both
of
them
present
it
unto
Christ
.
Whatever
may
be
commendable
in
this
procedure
;
as
that
they
make
acquaintance
with
Christ
by
means
of
his
Apostles
,
and
that
Philip
makes
a
stand
in
the
matter
till
he
get
further
advice
,
because
these
were
Gentiles
who
had
been
excluded
in
their
first
commission
,
Matth.
10.5
.
Yet
Christs
strange
doctrine
,
on
this
proposition
,
intimateth
that
he
did
not
relish
it
well
.
I
shall
not
determine
that
they
used
this
mean
,
to
get
a
meeting
with
Christ
in
private
,
as
not
desiring
to
be
seen
owning
him
,
against
whom
the
Rulers
had
such
indignation
,
Chap.
11.57
.
But
this
is
clear
enough
,
that
they
in
propounding
,
&
the
disciples
in
entertaining
it
,
keep
too
great
a
state
in
it
,
as
if
accesse
into
Christ
were
not
easie
.
Doctrine
1.
Albeit
it
pleased
the
Lord
,
till
the
fulnesse
of
time
,
to
give
up
all
Nations
,
and
did
only
choose
the
Nation
of
Israel
to
be
his
peculiar
people
;
Yet
it
pleased
him
,
even
then
,
to
bring
in
some
strangers
,
as
the
first
fruits
,
till
the
fulnesse
of
the
Gentiles
should
be
brought
in
,
and
the
portition
wall
be
taken
away
;
for
,
there
were
certain
Greekes
among
them
at
the
feast
.
And
in
dedicating
of
the
Temple
,
a
roome
was
left
for
these
,
1
Kings
8.41
,
42
,
43.
2.
Whatever
the
Lord
conferre
upon
his
people
,
in
their
private
and
secret
worship
;
yet
it
is
their
duty
not
to
be
content
therewith
,
nor
can
they
prove
that
it
is
sound
and
sincere
,
unlesse
they
do
also
frequent
publike
Ordinances
where
they
may
be
had
,
were
it
at
a
great
distance
;
for
,
these
Greeks
came
up
to
worship
at
the
feast
,
though
possibly
they
lived
far
off
,
some
of
them
.
Though
there
was
somewhat
typical
in
these
feasts
,
yet
they
were
also
solemne
parts
of
the
Jewish
worship
;
And
their
frequenting
thereof
at
the
Lords
command
,
will
condemne
them
who
are
not
put
to
such
pains
,
and
yet
prove
negligent
.
3.
Christ
,
when
he
is
known
in
any
measure
,
will
be
thought
a
desireable
sight
;
Therefore
they
would
see
Jesus
.
4.
Such
as
would
make
acquaintance
with
Christ
,
ought
not
to
neglect
the
ordinary
means
,
or
to
make
use
of
his
servants
;
for
,
in
so
far
they
were
right
,
in
that
they
came
to
Philip
,
and
desired
him
,
saying
,
Sir
,
we
would
see
Jesus
.
We
need
not
conceive
that
they
came
to
Philip
,
upon
any
particular
acquaintance
,
because
he
was
of
Bethsaida
of
Galilee
,
which
lay
nearer
the
confines
of
the
Land
;
But
because
they
met
first
with
him
.
And
they
call
him
Sir
,
though
a
fisherman
,
as
being
the
civil
compellation
of
these
times
,
given
even
to
mean
persons
,
Joh.
20
15.
5.
Many
,
even
of
them
who
make
much
noise
of
desiring
to
see
Christ
,
may
yet
be
driven
so
to
do
,
out
of
meer
curiosity
,
and
for
carnal
respects
;
for
,
such
was
their
desire
here
,
to
see
Jesus
,
and
but
to
see
and
gaze
on
him
,
who
had
been
made
so
famous
in
the
late
triumph
.
6.
It
is
the
duty
of
disciples
,
to
make
mens
acquaintance
with
Christ
;
for
whatever
was
their
fault
,
in
not
taxing
what
was
amisse
,
or
in
their
own
way
,
yet
it
was
no
fault
,
but
their
duty
,
to
make
up
the
acquaintance
.
7.
It
is
a
great
mistake
,
and
an
injury
done
to
Christ
,
to
think
that
he
will
keep
a
state
and
distance
from
sinners
who
sincerely
seek
him
;
And
his
servants
do
but
an
ill
office
,
when
they
foment
such
apprehensions
;
for
,
whatever
they
deserved
,
yet
they
mistake
Christ
,
when
they
thought
he
was
like
a
King
,
who
could
not
be
come
unto
but
by
some
of
his
courtiers
,
and
favorits
;
whereas
many
needy
sinners
did
come
to
him
immediatly
;
and
Philip
finding
strangers
take
notice
of
him
,
doth
sinne
in
making
such
a
businesse
of
state
of
it
,
as
might
confirme
them
in
this
opinion
.
8.
Christs
Court
would
be
but
ill
guided
,
if
any
(
though
even
disciples
)
did
guide
it
but
himselfe
;
Men
would
readily
befriend
them
who
are
not
so
welcome
,
and
would
neglect
the
needy
,
and
might
point
out
Christ
as
more
strange
then
indeed
he
is
;
for
,
here
the
disciples
,
who
sleighted
little
children
and
the
woman
of
Canaan
,
now
,
when
they
think
their
Master
is
like
to
be
esteemed
of
among
strangers
,
they
are
foot
and
hand
for
them
,
though
they
were
nothing
so
sincere
,
and
they
do
,
by
consulting
one
with
another
,
bear
these
strangers
in
hand
,
that
it
was
not
easie
to
finde
accesse
to
him
,
that
so
they
may
admire
him
the
more
.
Ver.
23.
And
Jesus
answered
them
,
saying
,
The
houre
is
come
that
the
Son
of
man
should
be
glorified
.
Followeth
to
ver.
27.
the
second
particular
in
this
part
of
the
Chapter
,
containing
Christs
answer
to
this
proposition
;
wherein
.
1.
(
in
this
verse
)
Sleighting
their
curious
desire
,
and
tacitely
reprehending
the
Disciples
carnal
way
of
managing
it
;
he
sheweth
,
that
he
had
other
true
glory
to
look
to
,
which
made
him
vilipend
this
carnal
respect
tendered
unto
him
by
strangers
,
to
wit
,
the
glory
of
,
and
following
upon
,
his
sufferings
which
were
near
approaching
And
withal
,
by
this
doctrine
,
he
points
out
that
they
ought
to
seek
acquaintance
with
him
,
not
as
a
man
lately
cryed
up
by
popular
applause
,
but
as
a
glorified
Christ
on
the
triumphant
chariot
of
his
crosse
,
and
exalted
at
the
Fathers
right
hand
.
Whence
learn
,
1.
Christ
takes
no
pleasure
to
satisfie
the
curiosity
of
men
,
nor
in
worldly
glory
,
nor
,
will
he
foster
his
followers
in
an
estimation
of
it
;
Therefore
doth
he
sleight
this
motion
,
and
preaches
what
was
of
more
importance
.
He
will
not
call
them
into
his
presence
,
but
by
his
doctrine
doth
testifie
he
did
not
relish
the
respects
they
offered
to
him
.
2.
As
sad
sufferings
may
be
following
close
after
some
sun-blenk
of
glory
and
triumph
;
So
it
concerns
the
Lords
people
to
meditate
and
resolve
thereupon
,
even
in
their
best
dayes
:
for
,
after
Christs
triumph
,
the
hour
of
his
suffering
is
come
,
or
near
approaching
:
and
he
is
meditating
thereupon
.
3.
Divine
providence
is
so
particular
about
all
things
,
particularly
,
about
the
sufferings
of
Christ
and
his
followers
;
that
not
so
much
as
the
hour
when
sufferings
shall
begin
,
but
it
is
determined
:
Therefore
,
saith
he
,
so
particularly
,
the
hour
is
come
,
&c.
4.
Such
as
would
take
a
right
look
of
the
sufferings
of
Christ
and
his
followers
,
ought
to
look
through
all
the
pain
,
bitternesse
,
or
ignominy
,
that
is
in
them
,
and
fix
their
eye
upon
the
glory
that
is
in
that
lot
,
and
followeth
thereupon
;
for
,
thus
doth
Christ
leave
us
an
example
,
who
in
speaking
of
the
approaching
time
of
his
suffering
,
declareth
that
he
looks
upon
it
as
an
hour
wherein
the
Sonne
of
man
is
to
be
glorified
.
This
was
true
,
even
of
his
very
sufferings
,
that
he
was
glorified
in
being
called
to
exerce
the
office
of
a
Priest
for
his
people
,
Heb.
5.4
,
5.
And
so
also
Saints
have
looked
on
their
sufferings
for
him
,
as
an
high
honour
conferred
upon
them
,
Acts
5.41
.
But
it
was
more
visibly
verified
in
the
issue
of
his
sufferings
,
1
Peter
1.11
.
when
in
his
own
person
he
was
exalted
unto
glory
,
Luke
24.26
.
and
by
the
vertue
of
his
death
became
great
in
the
world
,
as
verse
32.
of
this
Chapter
.
5.
Such
as
get
open
eyes
to
discerne
the
glory
of
the
crosse
;
and
the
glory
that
abides
Christ
and
his
followers
after
their
suffering
,
will
not
care
for
,
nor
relish
worldly
pomp
and
glory
,
or
carnal
respect
from
men
;
Therefore
Christ
sleights
this
offer
,
because
his
eye
was
fixed
elsewhere
;
The
hour
is
come
,
that
the
Son
of
man
should
be
glorified
.
See
Heb.
11.24
,
27.
and
12.2
6.
Christ
will
entertain
no
acquaintance
with
any
,
unlesse
his
crosse
be
beautiful
unto
them
,
and
unlesse
they
lay
aside
doating
on
his
bodily
presence
,
and
study
communion
with
him
in
his
sufferings
and
exaltation
;
for
,
while
as
they
sought
to
converse
with
him
bodily
,
and
see
his
imagined
outward
glory
,
he
,
in
his
answer
,
remits
them
to
his
suffering
and
exaltation
shortly
approaching
,
to
study
acquaintance
with
him
there
.
Ver.
24.
Verily
,
verily
I
say
unto
you
,
Except
a
corne
of
wheat
fall
into
the
ground
and
die
,
it
abideth
alone
:
but
if
it
die
,
it
bringeth
forth
much
fruit
.
In
the
next
place
,
because
Christs
suffering
as
the
way
to
his
glory
,
did
stumble
many
of
these
who
had
carnal
imaginations
concerning
the
Messiah
;
Therefore
(
in
this
verse
)
he
clears
the
necessity
of
his
dying
,
by
a
similitude
taken
from
grain
,
which
unlesse
it
be
towen
and
die
in
the
ground
,
can
produce
no
increase
;
but
being
sown
,
it
bringeth
forth
much
fruit
.
Even
so
,
unlesse
he
died
,
there
would
be
no
conversion
of
lost
men
unto
God
.
Whence
learn
,
1.
The
necessity
and
usefulnesse
of
the
crosse
is
not
easily
beleeved
by
the
Sons
of
men
;
And
it
is
a
point
to
be
received
on
Christs
word
,
who
will
not
deceive
;
Therefore
,
doth
he
begin
this
doctrine
concerning
his
sufferings
,
with
so
grave
an
asseveration
,
Verily
,
verily
,
I
say
unto
you
.
2.
If
Christ
had
not
dyed
,
and
continued
for
a
while
under
the
power
of
death
,
we
could
reap
no
profit
by
him
,
nor
would
any
have
gone
to
heaven
with
him
;
for
,
Except
a
corn
of
wheat
fall
into
the
ground
and
die
,
it
abideth
alone
,
and
so
had
been
here
.
It
had
been
no
prejudice
to
him
,
only
his
love
could
not
be
without
us
,
nor
had
it
been
manifested
,
unlesse
he
had
brought
many
Sonnes
into
glory
,
but
all
the
losse
had
been
ours
.
3.
Christs
death
hath
produced
a
fair
harvest
of
fruit
on
the
earth
,
many
being
drawn
unto
him
,
and
many
sweet
fruits
flowing
from
his
death
to
them
;
for
,
if
it
die
,
it
bringeth
forth
much
fruit
,
and
so
is
it
here
.
And
thus
also
doth
the
Lord
blesse
the
afflictions
,
even
of
Saints
,
to
bring
out
much
good
.
4.
The
profit
that
flows
from
the
crosse
of
Christ
and
his
followers
,
ought
to
prevent
any
stumbling
there
at
;
for
by
this
argument
Christ
obviates
the
scandal
here
.
And
indeed
,
if
the
fruit
of
the
crosse
be
an
argument
to
move
him
to
embrace
it
,
much
more
should
it
take
away
our
stumbling
.
Ver.
25.
He
that
loveth
his
life
shall
loose
it
:
and
he
that
hateth
his
life
in
this
world
,
shall
keep
it
unto
life
eternal
.
26.
If
any
man
serve
me
,
let
him
follow
me
,
and
where
I
am
,
there
shall
also
my
servant
be
:
If
any
man
serve
me
,
him
will
my
Father
honour
.
In
the
last
place
,
Christ
having
acquainted
them
with
what
was
his
true
glory
,
and
the
way
to
it
,
doth
now
point
out
the
way
how
to
come
and
have
communion
with
him
therein
,
to
wit
,
by
taking
up
the
crosse
,
and
following
him
.
And
for
this
end
.
1.
He
sets
forth
the
danger
of
irresolution
,
and
the
good
of
resolution
,
in
this
point
,
verse
25.
A
man
that
is
sparing
,
if
it
were
even
of
his
life
when
Christ
calls
for
it
,
doth
take
the
ready
way
to
lose
it
,
and
he
who
doth
hazard
it
for
him
at
his
call
,
is
sure
to
live
eternally
.
2.
He
points
out
their
obligation
to
this
duty
,
that
if
any
will
be
his
servants
,
it
is
reason
they
follow
him
in
the
paths
he
hath
troden
,
verse
26.
—
3.
He
subjoins
,
for
the
encouragement
of
such
,
that
if
they
follow
him
as
servants
,
they
shall
enjoy
,
his
company
,
and
if
they
honour
him
,
the
Father
will
honour
them
,
verse
—
26.
From
verse
25.
Learn
,
1.
It
is
not
enough
that
Christs
followers
leave
off
to
stumble
at
his
sufferings
,
or
at
the
afflictions
of
others
,
unlesse
they
be
content
also
to
submit
to
the
crosse
,
without
stumbling
,
in
their
own
persons
;
Therefore
doth
he
subjoine
this
doctrine
to
the
former
concerning
his
death
,
to
breed
them
with
the
crosse
in
their
own
persons
.
2.
Albeit
Christ
may
let
some
easily
slip
through
,
and
others
get
away
with
some
small
losse
;
yet
he
approves
of
no
followers
,
who
are
not
resolved
on
the
losse
of
what
is
dearest
to
them
,
yea
,
even
of
life
,
for
his
sake
:
Therefore
doth
he
mention
our
life
to
be
hated
,
not
secluding
other
things
,
as
parents
,
wife
,
children
,
houses
,
lands
,
&c.
but
including
them
all
in
this
,
as
being
the
most
precious
enjoyment
.
And
since
some
are
put
to
that
,
all
must
resolve
on
it
.
3.
It
s
not
enough
that
men
quit
any
thing
for
Christ
,
unlesse
it
be
done
with
cheerfulnesse
,
zeal
,
and
an
holy
indignation
that
any
thing
,
how
precious
soever
,
should
come
in
competition
with
obedience
to
him
;
Therefore
is
i●
required
,
that
they
hate
their
life
;
Which
is
not
to
be
understood
absolutely
,
as
if
it
were
a
sin
,
to
love
life
,
as
it
is
the
gift
of
God
,
or
that
they
should
weary
of
it
;
But
comparatively
,
that
they
should
not
love
it
more
then
Christ
,
Matth.
10.37
.
and
should
abho●re
that
it
should
come
in
competition
with
duty
to
him
.
4.
Whatever
be
our
obligations
to
Christ
,
yet
mens
inordinate
affection
to
their
temporal
life
is
a
great
impediment
to
our
duty
,
when
it
comes
to
that
push
;
for
,
it
is
supposed
that
too
many
will
love
their
life
,
(
to
wit
,
in
this
world
,
or
their
temporal
life
;
)
so
as
to
preferre
the
preservation
of
it
to
obedience
and
a
good
conscience
.
5.
Whoever
are
careful
to
preserve
their
temporal
life
upon
any
tearmes
,
they
take
the
short
cut
to
loose
it
,
and
eternal
life
also
;
for
,
he
that
loveth
his
life
shall
loose
it
.
He
both
provokes
Christ
to
plague
that
life
,
and
cut
it
off
,
which
he
will
not
employ
in
a
good
cause
,
and
however
it
fare
with
his
temporal
life
,
yet
he
looseth
eternal
life
.
6.
As
the
loose
grip
of
things
temporal
is
the
surest
and
best
grip
;
so
when
a
man
preferres
service
to
Christ
to
his
own
life
,
it
is
the
sure
way
to
preserve
both
body
and
soul
unto
life
eternal
;
for
,
he
that
hates
his
life
in
this
world
,
shall
keep
it
unto
life
eternal
.
Some
time
the
Lord
may
continue
and
preserve
a
mans
life
,
after
he
hath
submitted
to
loose
it
for
his
sake
:
But
however
that
succeed
,
yet
the
other
incouragement
stands
firme
.
7.
They
who
have
the
lively
hope
of
eternal
life
,
will
easily
digest
any
temporal
losse
,
especially
when
that
hope
cannot
be
attained
without
that
losse
;
for
,
preservation
unto
eternal
life
,
is
sufficient
to
perswade
a
man
,
when
he
is
called
to
it
,
to
hate
his
life
in
this
world
.
8
Such
as
live
by
faith
,
must
renounce
the
principles
of
carnal
sense
and
reason
,
and
be
content
to
walk
on
grounds
contrary
to
these
,
especially
in
times
of
trial
;
for
,
they
must
learn
that
love
,
and
keeping
of
life
is
losse
,
and
hatred
,
and
losing
of
it
is
keeping
of
it
.
From
verse
26.
Learn
,
1.
Christ
will
not
be
content
of
glorious-like
outside
acquaintance
with
men
,
unlesse
they
engage
themselves
in
humble
service
to
him
;
Therefore
,
in
opposition
to
their
desire
of
seeing
him
,
verse
21.
he
desires
that
men
should
serve
him
.
2.
Such
as
give
up
themselves
to
serve
Christ
,
must
not
in
their
duties
prescribe
unto
him
,
but
must
be
content
to
follow
his
directions
;
And
in
their
lots
,
they
must
not
think
it
ill
to
be
no
better
used
then
he
was
,
but
should
account
the
worst
condition
sweet
and
easie
,
in
that
he
essayed
it
,
and
paved
the
way
before
them
;
for
,
saith
he
,
if
any
man
serve
me
,
let
him
follow
me
.
3.
Such
as
serve
Christ
,
by
following
him
,
shall
be
sure
not
only
to
see
him
,
but
to
enjoy
his
company
:
He
will
be
with
them
in
trouble
,
and
not
let
them
be
alone
,
and
they
shall
be
brought
,
at
last
,
to
partake
of
the
sweet
issue
that
followed
on
his
suffering
;
for
,
where
I
am
,
there
shall
also
my
servant
be
.
See
Luke
22.28
,
29.
John
17.24
.
Rom.
8.17
.
4.
It
is
a
sweet
encouragement
to
sincere
followers
of
Christ
,
that
in
glory
they
shall
have
constant
and
neer
fellowship
with
him
,
which
they
are
so
much
thirsting
after
in
their
pilgrimage
;
for
,
this
is
the
encouragement
of
servants
,
where
I
am
,
there
shall
also
my
servant
be
.
5.
Whatever
disgrace
Christs
servants
may
meet
with
;
yet
to
serve
him
is
their
true
honour
,
and
will
be
rewarded
at
last
with
visible
honour
;
for
,
if
any
man
serve
me
,
him
will
my
Father
honour
.
See
1
Sam
2.30
.
6.
He
saith
here
,
my
Father
will
honour
him
,
not
only
to
point
out
that
it
is
true
honour
only
which
is
conferred
by
God
,
Joh.
5.44
.
But
to
teach
,
That
Christ
as
Mediatour
is
so
accepted
of
the
Father
,
that
he
will
put
marks
of
favour
and
honour
upon
all
his
servants
.
Verse
27.
Now
is
my
soul
troubled
,
and
what
shall
I
say
?
Father
save
me
from
this
houre
,
but
for
this
cause
came
I
unto
this
houre
.
Followeth
,
to
verse
31.
the
third
particular
in
this
part
of
the
chapter
,
wherein
(
to
prevent
stumbling
at
his
death
)
it
is
made
evident
,
first
,
by
sore
exercise
,
and
then
by
consolation
sent
from
heaven
,
that
it
was
the
Will
of
God
he
should
suffer
,
and
yet
not
sink
under
it
.
His
exercise
is
recorded
,
v.
27.
his
out-gate
and
consolation
,
v.
28.
unto
which
is
subjoyned
an
exposition
of
Gods
purpose
in
this
way
of
comforting
of
him
,
upon
occasion
of
the
several
thoughts
of
the
people
about
it
,
v.
29
,
30.
In
this
verse
his
exercise
is
pointed
out
in
these
particulars
.
1.
That
while
he
is
preaching
of
his
own
death
and
suffering
,
trouble
doth
seize
upon
his
soul
in
the
midst
of
his
doctrine
,
and
he
is
so
overwhelmed
,
that
he
cannot
get
it
hid
,
but
must
tell
it
out
before
all
his
hearers
.
2.
That
he
is
so
perplexed
,
that
he
knows
not
what
to
say
.
3.
That
getting
a
vent
in
prayer
,
there
is
a
conflict
betwixt
his
aversenesse
from
this
lot
and
exercise
,
and
his
submission
to
endure
what
his
office
called
him
unto
.
Now
for
clearing
this
soul-trouble
of
Christ
,
(
which
we
finde
very
familiar
to
him
,
ch.
11.33
.
and
13.21
.
Mat.
26.38
.
and
27.46
.
)
we
would
consider
.
1.
The
rise
and
cause
of
it
was
thus
,
The
Godhead
hiding
it self
from
the
humanities
sense
,
and
the
Father
letting
out
,
not
only
an
apprehension
of
his
sufferings
to
come
,
but
a
present
taste
of
the
horrour
of
his
wrath
due
to
man
for
sin
,
he
is
amazed
,
overwhelmed
,
and
perplexed
with
it
in
his
humanity
;
And
no
wonder
since
he
had
the
sinnes
of
all
the
Elect
laid
upon
him
by
imputation
,
to
suffer
for
.
And
so
this
wrath
is
not
let
out
against
his
person
,
but
again
their
sinnes
which
were
laid
on
him
.
2.
Albeit
Christs
soul
was
here
troubled
,
or
jumbled
,
and
puzzled
,
as
the
word
imports
:
Yet
we
are
not
to
conceive
there
was
any
sin
in
this
exercise
of
his
,
,
though
the
like
may
be
muddy
in
us
.
For
we
are
like
foule
water
,
which
being
stirred
,
becomes
like
a
puddle
,
but
he
was
like
clean
water
in
a
clean
vessel
,
which
being
never
so
often
stirred
and
shaken
,
yet
keeps
still
clean
and
clear
.
3.
We
are
not
to
think
it
strange
that
the
Sonne
of
God
should
be
put
to
such
perplexities
in
this
trouble
,
as
not
to
know
what
to
say
;
For
,
considering
him
as
man
encompassed
with
our
sinlesse
infirmities
,
and
that
this
heavy
weight
of
wrath
did
light
upon
him
on
a
sudden
,
it
is
no
wonder
it
did
confound
all
his
thoughts
as
man
.
These
contrary
desires
and
debates
of
Christ
,
in
his
voluntary
exinanition
,
were
without
all
sinful
infirmitie
;
For
in
his
desiring
the
trouble
to
be
removed
,
he
testified
that
his
holy
and
sinlesse
nature
did
abhor
to
lie
under
wrath
;
and
in
his
being
willing
to
suffer
,
he
cleares
that
in
respect
of
his
office
and
being
our
Surety
,
he
denieth
himself
,
and
submits
to
what
his
office
required
of
him
,
and
what
his
Father
had
appointed
him
to
suffer
,
how
much
soever
he
abhorred
it
.
From
this
whole
purpose
in
general
,
we
may
learn
.
1.
The
sad
agonies
of
Christs
soul
,
being
under
the
burden
of
sinne
imputed
to
him
,
is
a
mirrour
wherein
we
may
read
the
bitter
desert
of
sinne
,
what
bitter
wrath
follows
upon
it
;
and
how
abominable
it
is
,
that
produceth
such
fruits
.
2.
We
may
h●●●
in
also
read
how
impartial
a
Judge
God
is
,
and
how
impartial
in
craving
and
taking
satisfaction
for
sin
;
so
that
if
his
own
beloved
Sonne
come
betwixt
sinners
and
the
stroke
,
he
will
not
spare
him
,
but
let
out
such
sad
soul-trouble
upon
him
.
And
this
may
make
the
sinnes
of
the
Elect
bitter
to
them
,
that
they
did
pierce
Christ
,
and
did
make
him
a
man
of
sorrows
,
and
acquainted
with
griefs
.
3.
This
may
also
discover
unto
us
what
difficulty
there
was
in
the
work
of
our
Redemption
,
that
it
put
the
Sonne
of
God
to
such
pressures
,
and
perplexities
,
to
carry
thor●w
under
it
.
4.
Herein
also
shines
forth
the
love
of
the
Father
,
in
giving
his
Son
;
and
the
Sonnes
love
in
undertaking
this
hard
task
,
and
drinking
this
bitter
cup
,
for
their
take
who
were
living
in
enmity
against
him
,
and
who
cannot
be
profitable
unto
him
.
5.
Such
as
in
the
sense
of
sinne
,
and
deserved
wrath
,
do
flee
to
Christ
,
will
finde
him
a
tender
Saviour
,
who
is
experimentally
acquainted
with
all
their
sinlesse
infirmities
,
and
with
all
these
tentations
they
are
vexed
with
,
though
without
sinne
;
for
,
he
hath
drunk
of
that
bitter
cup.
6.
Christ
,
in
his
own
person
,
hath
sanctified
trouble
and
distresse
of
minde
to
all
his
followers
,
as
here
is
left
upon
record
.
7.
In
this
exercise
we
may
reade
,
to
whom
it
is
we
owe
any
true
peace
of
conscience
we
enjoy
;
even
to
him
,
upon
whom
the
chastisement
of
our
peace
was
,
and
who
endured
this
trouble
,
that
we
might
rest
safely
under
his
shadow
.
8.
The
godly
may
also
learn
hence
a
good
use
of
any
trouble
of
mind
that
comes
upon
them
;
even
to
learn
hereby
somewhat
of
his
bitter
sufferings
for
them
,
that
so
he
may
be
more
precious
in
their
eyes
.
9.
We
may
read
in
this
exercise
and
experience
of
Christ
,
how
soon
a
good
condition
may
be
clouded
,
and
how
one
may
be
well
and
have
help
near
them
,
and
yet
not
see
it
;
for
,
Christ
,
while
he
is
thus
troubled
,
is
still
the
Sonne
of
God
and
beloved
of
him
,
and
his
out-gate
is
very
near
,
yet
for
the
present
he
is
over-clouded
,
and
taken
up
with
nothing
but
perplexity
and
horrour
.
10.
Finally
,
this
sad
trouble
and
exercise
of
Christ
may
point
out
,
what
will
be
the
sad
lot
of
all
the
wicked
,
who
have
not
Christ
to
satisfie
for
them
;
for
,
if
this
be
done
in
the
green
tree
,
what
shall
be
done
in
the
drie
?
Luke
23.31
.
More
particularly
,
from
the
words
and
context
,
Learn
.
1.
As
sinne
hath
infected
both
soul
and
body
of
the
Elect
,
and
chiefly
the
soul
,
where
it
hath
its
chief
seat
:
So
Christ
,
to
expiate
this
sinne
,
did
suffer
unspeakable
sorrows
and
trouble
in
his
soul
,
as
well
as
torture
in
his
body
;
for
,
my
soul
is
troubled
,
saith
he
.
See
Isa.
53.10
.
2.
Albeit
some
sufferings
of
the
body
be
very
exquisite
and
painful
,
and
Christs
,
in
particular
,
was
such
;
yet
sad
trouble
of
mind
is
far
more
grievous
then
any
bodily
distresse
:
As
Christ
also
found
,
who
silently
bare
all
his
outward
troubles
,
but
must
cry
out
of
the
other
,
now
is
my
soul
troubled
.
3.
Sad
trouble
of
minde
is
very
hard
to
conceal
and
smother
from
the
knowledge
of
others
,
nor
have
they
cause
to
complaine
of
extremity
,
who
get
it
hid
:
And
they
who
get
their
exercise
hid
,
ought
to
acknowledge
Christ
;
who
was
put
to
proclaime
his
trouble
before
a
multitude
,
that
theirs
might
be
more
easie
.
And
on
the
other
hand
,
when
any
are
driven
to
that
extremity
,
that
they
must
cry
out
of
soul-trouble
,
they
may
finde
this
exercise
,
sanctified
on
Christs
person
,
who
in
the
midst
of
a
multitude
,
must
interrupt
preaching
,
and
cry
out
,
now
is
my
soul
troubled
.
4.
Albeit
Christ
be
God
over
all
,
blessed
for
ever
;
yet
it
pleased
him
in
going
through
his
sufferings
,
so
to
abase
himself
,
as
to
wrestle
with
horrour
,
fears
,
&
perplexities
under
them
,
and
to
fight
with
the
weapons
he
hath
left
for
Saints
in
like
cases
;
that
so
he
may
be
a
faithful
and
merciful
high
Priest
,
and
may
assure
them
of
successe
,
who
in
the
like
case
,
make
use
of
the
like
means
;
For
,
whereas
upon
Christs
former
doctrine
,
of
his
sufferings
,
and
the
duty
of
his
followers
to
suffer
,
any
might
be
ready
to
think
that
it
was
easie
for
him
to
speak
of
trouble
and
beare
it
,
in
respect
of
others
;
Therefore
he
lets
them
see
,
that
he
had
the
same
exercise
,
trouble
,
perplexities
and
fears
about
it
(
though
without
sinne
)
that
Saints
have
,
and
that
he
used
the
same
weapons
of
prayer
,
wrestling
,
and
submission
,
that
are
left
unto
them
.
5.
A
special
mean
for
raising
trouble
in
a
tender
minde
,
is
their
thinking
much
upon
it
,
which
doth
beget
and
waken
it
;
for
,
so
was
it
with
Christ
while
he
is
thinking
and
preaching
of
his
sufferings
,
trouble
ariseth
:
Now
is
my
soul
troubled
,
saith
he
.
And
albeit
Christ
was
sinlesse
in
so
doing
,
yet
it
is
our
sinne
oft-times
to
beget
trouble
,
by
our
musing
upon
it
.
6.
There
is
a
vast
difference
betwixt
the
most
exact
comprehension
of
trouble
in
the
judgement
,
and
the
experimental
feeling
thereof
in
the
senses
;
The
one
may
be
without
so
much
vexation
and
trouble
as
the
other
will
produce
.
This
also
appears
in
Christs
exercise
,
who
though
he
understood
perfectly
what
his
sufferings
should
be
,
and
had
resolved
upon
them
;
yet
when
he
came
to
feele
trouble
,
it
raiseth
all
this
perplexitie
.
And
however
Christ
went
beyond
us
in
this
,
that
he
met
with
all
he
resolved
upon
,
which
made
it
thus
heavy
;
whereas
we
are
oft-times
disappointed
in
our
apprehensions
,
and
get
lesse
then
we
look
for
;
And
so
the
trouble
it self
is
oft-times
easier
then
the
exercise
and
apprehension
of
it
;
Yet
this
experience
of
Christs
may
learn
all
,
never
to
trust
their
own
resolutions
for
trouble
,
but
to
make
ready
for
it
,
if
God
send
it
on
,
as
another
thing
to
present
sense
and
feeling
then
any
thing
they
could
imagine
.
7.
How
stout
soever
the
hearts
of
men
be
,
yet
when
the
Lord
lets
out
trouble
for
sin
,
it
will
damp
them
,
and
put
them
to
a
non-plus
in
all
their
resolutions
,
that
they
shall
not
know
what
to
do
or
say
;
for
,
if
the
great
teacher
of
his
Church
,
who
hath
much
to
say
for
our
counsel
and
comfort
in
such
cases
;
if
he
,
I
say
,
under
this
cloud
,
be
so
puzzled
,
as
he
is
put
to
what
shall
I
say
?
what
may
others
expect
?
8.
As
Christ
,
by
his
perplexitie
till
he
had
nothing
to
say
,
hath
purchased
an
open
mouth
to
his
people
in
their
addresses
to
God
;
So
when
any
of
them
are
perplexed
,
they
ought
not
to
be
discouraged
at
it
,
but
should
look
to
him
who
hath
tasted
of
that
cup
for
their
comfort
and
behoof
.
Therefore
is
it
left
on
record
,
that
he
was
put
to
what
shall
I
say
?
not
asking
counsel
at
any
by
this
question
,
but
testifying
his
real
perplexity
.
9.
Prayer
is
the
special
mean
of
relieving
troubled
and
perplexed
souls
,
which
will
finde
out
a
vent
and
outgate
to
perplexity
,
if
there
be
any
to
be
found
under
,
or
in
heaven
;
Therefore
Christ
betaketh
himself
to
this
remedy
.
And
whosoever
do
neglect
it
,
and
betake
themselves
to
carnal
shifts
,
will
prove
Physicians
of
no
value
,
and
will
heal
their
own
wounds
slightly
,
or
prove
miserable
comforters
,
and
adde
to
their
own
sorrows
.
10.
As
God
doth
not
break
off
his
relations
to
his
people
,
when
he
plungeth
them
under
sad
exercises
and
perplexities
,
but
continueth
still
a
Father
;
so
it
is
the
duty
of
Saints
,
to
hold
fast
this
interest
,
and
to
make
use
of
it
in
prayer
;
and
it
may
be
cleaved
unto
,
in
the
midst
of
great
perplexities
;
For
,
in
this
Christ
hath
cast
us
a
copy
,
who
in
all
this
agony
,
pleads
with
God
as
his
Father
,
and
teacheth
Saints
,
that
they
have
warrant
to
do
the
like
.
11.
Albeit
Christs
wrestling
betwixt
the
inclination
of
his
holy
nature
,
and
his
obligation
by
his
office
,
was
free
of
sinne
as
hath
been
cleared
;
Yet
his
experience
of
this
exercise
may
teach
Saints
,
that
he
will
be
very
tender
of
their
ravings
in
their
feavers
,
and
that
he
will
pity
them
when
they
are
tossed
betwixt
inclination
and
conscience
of
duty
,
betwixt
a
willing
spirit
and
weak
flesh
,
and
when
the
fleshes
word
is
first
out
,
and
the
Spirits
word
followeth
after
it
,
to
correct
it
;
for
,
here
he
hath
come
as
neare
us
in
this
exercise
as
might
be
without
sinne
,
that
he
might
sympathize
with
us
in
it
.
12.
Were
our
distresse
and
perplexities
never
so
great
,
yet
it
is
our
duty
to
beleeve
the
power
of
God
,
that
he
is
able
to
deliver
them
out
of
them
all
,
if
he
please
;
for
,
Christs
prayer
,
save
me
from
this
houre
,
o●
,
this
sad
sit
of
trouble
,
doth
import
that
he
beleeveth
God
could
do
it
,
if
he
would
.
13.
The
sense
of
wrath
is
insupportable
to
humane
flesh
,
and
sinlesse
nature
will
abhor
to
be
under
the
wrath
of
God
,
above
any
o●her
sad
lot
;
for
,
both
these
are
imported
in
this
prayer
of
Christ
,
save
me
from
this
houre
,
as
is
before
explained
.
14.
Saints
ought
not
to
be
discouraged
,
when
the
strength
of
exercise
and
tentation
doth
overturn
their
resolutions
for
a
time
;
but
they
are
to
expect
,
that
after
they
are
laid
by
,
they
may
yet
recover
and
acquit
themselves
as
becometh
;
for
,
herein
Christ
hath
paved
a
way
,
though
without
sinne
,
who
after
his
holy
inclination
would
have
declined
his
work
,
yet
continues
resolute
to
undertake
it
.
15.
It
is
the
duty
of
Saints
,
not
to
lean
much
to
their
own
inclinations
,
especially
under
exercise
,
how
innocent
soever
they
seeme
to
be
;
But
they
ought
to
reckon
that
usually
their
inclinations
and
choice
are
different
from
what
is
their
duty
,
and
the
Will
of
God
concerning
them
.
For
so
much
doth
Christs
exercise
teach
us
,
who
though
he
without
sinne
desired
to
decline
wrath
,
yet
he
quits
that
desire
,
because
the
thing
desired
was
inconsistent
with
that
to
which
God
had
called
him
.
16.
The
conscience
of
our
duty
,
and
of
our
obligation
to
God
not
to
neglect
it
,
ought
to
moderate
our
desires
concerning
our
own
safeties
;
for
,
so
doth
Christ
recal
his
former
desire
with
this
,
But
for
this
cause
came
I
unto
this
houre
.
That
is
,
this
calling
to
suffer
,
this
was
laid
upon
me
,
and
I
have
undertaken
it
,
and
therefore
will
not
now
decline
it
.
17.
Christ
commends
his
love
unto
his
people
;
in
that
he
would
decline
nothing
that
his
office
and
calling
required
should
be
done
for
them
,
how
much
soever
he
abhorred
it
in
his
sinlesse
nature
:
Therefore
after
he
had
testified
his
abhorring
this
cup
,
yet
for
our
sake
he
submits
to
drink
it
.
Verse
28.
Father
,
glorifie
thy
Name
.
Then
came
there
a
voice
from
heaven
,
saying
,
I
have
both
glorified
it
,
and
will
glorifie
it
againe
.
In
this
verse
is
recorded
Christs
outgate
and
consolation
;
it
begins
at
submission
in
his
prayer
,
that
God
would
so
dispose
of
him
,
as
might
glorifie
his
own
Name
,
without
respect
to
his
ease
or
inclination
.
And
as
this
evidenceth
the
calme
temper
of
his
minde
so
his
consolation
is
perfected
by
a
voice
from
heaven
,
testifying
that
as
the
Father
had
glorified
his
Name
already
in
Christs
life
,
so
he
would
glorifie
it
yet
more
in
his
death
.
From
Christs
submission
,
Learn
.
1.
It
is
the
duty
of
Gods
children
,
not
to
expect
always
,
or
,
at
the
first
,
an
outgate
by
a
change
of
Gods
dispensations
toward
them
,
but
rather
to
seek
it
by
a
change
of
their
own
disposition
within
them
,
making
them
fit
to
undergo
such
dispensations
;
for
,
herein
Christ
hath
cast
us
a
copy
,
in
laying
aside
the
inclination
of
his
nature
to
be
rid
of
trouble
,
and
submitting
to
it
.
2.
It
is
the
duty
of
Saints
under
trouble
,
to
prefer
the
honour
of
God
,
and
to
seek
how
it
may
be
advanced
,
before
their
own
ease
;
for
,
Christ
ends
all
his
debates
with
this
,
Father
glorifie
thy
Name
,
though
by
my
trouble
and
suffering
.
3.
Submission
unto
the
Will
of
God
is
a
real
outgate
from
trouble
,
and
a
special
victory
over
it
;
for
,
hereby
Christ
gets
an
issue
of
his
agony
and
perplexities
,
Father
glorifie
thy
Name
.
See
Mat.
26.39
Acts
21.14
.
4.
The
way
to
attaine
submission
,
is
,
to
be
tender
of
Gods
glory
,
and
to
account
that
dearer
unto
us
then
any
thing
else
;
for
,
this
leads
Christ
to
submit
unto
this
bitter
cup
,
that
hereby
the
Father
glorifieth
his
Name
.
Whereas
on
the
contrary
,
mens
selfishnesse
and
want
of
zeal
is
a
great
enemy
to
their
submission
.
From
the
Lords
comfortable
answer
,
Learn
.
1.
Sorest
exercises
are
not
sent
on
Gods
children
to
destroy
them
,
but
when
in
their
perplexities
,
they
seek
to
God
and
submit
to
him
,
there
will
be
a
comfortable
issue
;
for
,
immediately
there
came
a
voice
from
heaven
,
&c.
and
so
not
only
is
he
delivered
,
but
the
sorer
his
exercise
had
been
,
it
is
the
shorter
.
2.
There
is
no
true
comfort
against
soul-trouble
,
but
what
comes
from
God
,
and
is
spoken
by
him
from
heaven
;
for
,
this
comforts
Christ
,
There
came
a
voice
from
heaven
.
And
albeit
we
are
not
to
expect
such
extraordinary
manifestations
,
(
nor
did
Christ
simply
need
them
in
such
a
way
,
v.
30.
)
yet
it
must
be
spoken
from
the
Word
by
God
to
the
heart
,
before
we
get
ease
.
3.
Such
as
are
truly
exercised
in
conscience
,
will
finde
ease
in
comfortable
promises
,
clearing
their
condition
from
the
Word
,
albeit
the
trouble
lie
on
;
for
,
thus
Christ
is
comforted
by
a
voice
from
heaven
,
clearing
his
case
.
4.
Christ
is
a
supplicant
whose
voice
is
acknowledged
by
the
Father
,
as
the
voice
of
his
Son
,
in
that
for
which
he
seeks
to
him
;
for
,
here
his
supplication
is
answered
by
a
voice
from
heaven
.
5.
The
Father
is
glorified
in
the
life
and
sufferings
of
Christ
,
and
not
only
doth
the
Sonne
glorifie
him
herein
,
but
he
undertakes
to
glorifie
himself
:
As
here
his
answer
doth
shew
,
I
have
both
glorified
it
,
and
I
will
glorifie
it
againe
.
6.
The
Lords
answers
to
troubled
souls
are
very
full
,
clearing
all
they
do
or
can
propound
,
and
all
they
feele
,
or
is
lying
upon
them
;
for
he
not
only
undertakes
to
glorifie
his
Name
in
that
wherewith
Christ
is
now
troubled
,
but
cleares
further
what
he
had
done
.
7.
Gods
speaking
to
a
troubled
soul
,
brings
not
only
comfort
under
their
present
pressures
;
but
is
a
Pisgah
from
whence
they
may
take
a
comfortable
view
of
their
by-past
lots
,
and
may
see
faire
ground
of
hope
for
time
to
come
;
for
,
in
this
comfort
,
God
cleares
both
by-gones
and
the
time
to
come
,
I
have
both
glorified
it
,
and
will
glorifie
it
again
.
Verse
29.
The
people
therefore
that
stood
by
and
heard
it
,
said
that
it
thundered
:
others
said
,
an
Angel
spake
to
him
.
30.
Jesus
answered
,
and
said
,
This
voice
came
not
because
of
me
,
but
for
your
sakes
.
In
these
verses
,
upon
occasion
of
the
several
conjectures
of
the
people
concerning
this
audible
voice
,
v.
29.
Christ
doth
expound
Gods
purpose
in
this
publick
way
of
comforting
him
;
That
he
did
it
,
not
so
much
because
Christ
needed
it
,
as
to
testifie
unto
them
that
he
was
accepted
of
God
,
owned
of
him
in
his
sufferings
,
and
would
be
victorious
over
them
through
him
.
Whence
learn
.
1.
God
is
very
glorious
and
full
of
Majesty
,
and
appeares
so
when
he
reveals
himself
;
His
voice
even
in
consolations
,
is
glorious
;
for
his
voice
here
was
such
as
the
people
said
,
that
it
thundered
,
when
they
heard
it
.
2.
As
natural
men
are
ignorant
of
spiritual
soul-trouble
,
so
do
they
as
little
understand
the
consolations
which
God
alloweth
on
these
who
are
so
exercised
;
for
,
they
understand
nothing
of
this
matter
,
but
some
(
it
seems
)
who
were
more
remote
,
said
,
it
thundered
,
others
more
neare
,
said
,
an
Angel
spake
to
him
.
3.
It
is
the
great
fault
of
men
that
they
delight
rather
to
talk
curiously
of
the
extraordinary
manifestations
of
God
,
then
study
to
know
the
use
to
be
made
of
them
;
Therefore
they
are
curiously
debating
what
this
should
meane
,
when
Christ
tells
them
they
should
study
for
whose
sake
it
came
.
4.
Consolations
are
then
double
consolations
,
when
men
are
not
only
refreshed
thereby
,
but
are
led
to
know
how
they
ought
to
be
improven
.
Thus
Christ
is
led
to
look
on
this
voice
,
for
whose
sake
it
comes
,
and
knows
what
use
should
be
made
thereof
.
5.
All
the
glorious
testimonies
given
unto
Christ
from
heaven
,
tended
to
point
him
out
unto
sinners
;
as
the
true
Messiah
approven
of
God
;
And
that
for
the
conviction
of
the
malicious
and
for
the
encouragement
and
confirmation
of
their
faith
who
flee
to
him
;
Therefore
,
saith
he
,
This
voice
came
not
because
of
me
,
but
for
your
sakes
.
He
needed
indeed
the
consolation
,
and
it
might
have
been
imparted
to
him
in
a
private
way
;
But
this
publick
way
of
declaring
the
consolation
,
was
for
their
behoof
.
Verse
31.
Now
is
the
judgement
of
this
world
:
now
shall
the
Prince
of
this
world
be
cast
out
.
32.
And
I
,
if
I
be
lifted
up
from
the
earth
,
will
draw
all
men
unto
me
.
33.
(
This
he
said
,
signifying
what
death
he
should
dye
.
)
In
these
verses
is
recorded
the
fourth
particular
in
this
part
of
the
Chapter
,
namely
,
that
Christ
being
now
calmed
in
his
exercise
,
and
refreshed
with
the
late
consolation
,
doth
resume
the
point
he
had
been
upon
,
ver.
23
,
24.
and
publisheth
more
fully
the
glorious
fruits
and
effects
of
his
death
.
The
fruits
of
his
death
,
here
mentioned
,
are
,
1.
The
judgement
of
this
world
.
2.
The
casting
out
of
Satan
the
prince
of
this
world
,
ver
31.
3.
The
drawing
of
all
men
to
him
when
he
is
lifted
up
from
the
earth
,
ver.
32.
which
lifting
up
,
he
expounds
to
signifie
the
manner
of
his
death
,
ver.
33.
Now
for
right
understanding
this
purpose
,
the
great
difficultie
is
,
to
take
up
rightly
the
first
fruit
of
his
death
,
concerning
the
judgement
of
this
world
,
which
may
be
diversly
taken
,
according
to
the
different
acceptions
of
the
words
judgement
,
and
world
,
which
may
be
diverse
wayes
expounded
:
For
,
first
,
Takeing
the
world
for
the
world
of
the
Elect
(
as
2
Cor.
5.19
.
and
Joh.
3.16
.
where
the
reasons
of
this
denomination
are
given
)
the
meaning
will
be
,
That
they
are
judged
in
Christ
their
head
;
That
is
,
partly
,
they
are
condemned
in
him
,
who
in
his
sufferings
represented
and
stood
Surety
for
them
all
,
and
was
accused
,
sentenced
,
and
put
to
an
accursed
death
for
them
,
and
so
God
for
sinne
condemned
their
sin
in
Christs
fl●sh
,
Rom.
8.2
.
And
partly
,
that
by
this
judgement
of
Christ
in
their
name
,
there
ariseth
a
judgement
of
absolution
to
them
,
in
their
own
persons
,
through
him
.
This
in
it selfe
is
a
clear
and
useful
truth
,
and
doth
well
agree
also
with
the
casting
out
of
Satan
,
after
mentioned
;
Yet
it
doth
not
exhaust
the
fall
scope
of
this
place
.
And
albeit
the
Elect
,
considered
by
themselves
,
be
sometimes
called
,
the
world
,
yet
it
is
not
so
clear
in
Scripture
,
that
they
should
be
called
so
emphatically
,
This
world
,
(
which
is
usually
taken
in
another
sense
)
especially
,
when
in
the
next
words
,
and
2
Cor.
4.4
.
This
world
are
they
of
whom
Satan
is
Prince
and
God
;
For
,
albeit
he
reigne
in
the
Elect
,
while
they
are
children
of
disobedience
and
of
wrath
,
as
well
as
others
,
Eph.
2.
2
,
3
Yet
it
is
not
in
respect
of
them
that
he
is
Prince
of
this
world
,
and
therefore
the
name
is
not
so
proper
to
them
.
Secondly
,
understanding
this
purpose
of
the
reprobate
world
,
over
whom
Satan
is
Prince
,
the
meaning
is
,
that
they
are
judged
,
or
condemned
,
in
the
sufferings
of
Christ
;
which
holds
true
in
these
respects
.
1.
It
seals
up
the
condemnation
of
all
these
,
unto
whom
this
purchase
is
revealed
,
and
yet
do
reject
the
offer
.
2.
The
suffering●
of
Christ
are
a
pattern
and
exemplary
,
making
manifest
what
is
the
judgement
abiding
the
wicked
,
for
whom
this
purch●●s
is
not
made
:
for
,
if
this
be
done
in
the
green-t●ee
,
what
shall
be
done
in
the
dry
?
3.
They
are
condemned
in
Satan
their
head
and
Prince
,
who
was
foiled
and
cast
out
by
the
death
of
Christ
on
the
Crosse
,
even
as
the
Elect
are
judged
and
absolved
in
the
suffering
and
victory
of
Christ
their
head
.
These
are
indeed
truths
which
do
agree
well
with
what
followe●h
of
the
casting
out
of
Satan
;
Yet
do
not
exhaust
the
scope
either
;
For
,
there
is
more
that
followeth
on
this
ejection
of
him
,
then
all
that
.
And
therefore
,
Thirdly
,
That
I
may
fall
upon
a
more
full
interpretation
,
It
would
be
considered
,
that
the
tearme
,
this
world
,
or
,
the
world
,
at
it
is
sometime
taken
for
this
present
life
and
enjoyments
thereof
,
in
opposition
to
eternity
,
Luk.
20.34
.
Joh.
13.1
.
1
Cor.
7.31
.
and
elsewhere
:
So
it
is
used
,
sometime
,
to
point
out
the
state
of
this
inferiour
world
,
and
all
persons
therein
,
as
they
are
corrupted
and
out
of
frame
by
the
fall
of
man
.
Thus
to
be
of
this
world
,
is
to
be
in
a
corrupt
estate
,
Joh.
8.23
.
we
are
not
to
be
conforme
to
it
,
Rom.
12.2
.
ought
to
keep
our selves
unspotted
from
it
,
Jam.
1.27
.
The
wisdome
thereof
is
condemned
,
1
Cor.
3.19
.
and
its
courses
,
Eph.
2.2
.
and
the
world
,
and
things
thereof
,
are
to
be
disclaimed
,
as
not
being
of
God
,
1
Joh.
2.15
,
16.
Againe
,
the
word
,
judgement
,
in
the
Ebrew
phrase
,
(
usual
to
the
New
Testament
)
doth
signifie
the
exercise
of
power
and
authority
,
for
reformation
of
abuses
,
and
restauration
of
things
that
are
out
of
frame
,
to
their
right
and
primitive
order
.
Yet
so
,
as
including
a
condemnation
of
all
that
bred
this
disturbance
,
or
is
worthy
to
be
condemned
,
and
an
absolution
and
asserting
into
liberty
all
these
who
were
wronged
under
that
disorder
.
According
to
these
significations
of
the
tearmes
,
the
sense
of
the
words
will
be
this
;
(
agreeable
to
Daniels
prediction
,
of
Christs
making
an
end
of
sins
,
and
bringing
in
everlasting
righteousnesse
,
by
his
death
,
Dan.
9.24
.
)
That
,
whereas
by
the
fall
of
Adam
,
the
world
hath
fallen
into
confusion
and
disorder
,
man
hath
fallen
from
integrity
and
happinesse
,
Satan
and
sin
have
reigned
and
raged
in
the
world
,
Rom.
5.21
.
Eph.
2.2
.
The
children
of
this
world
have
blessed
themselves
in
their
bad
condition
,
and
the
Elect
have
lien
under
slavery
and
bondage
:
Now
Christ
,
by
his
death
,
hath
taken
away
this
disorder
;
by
dethroning
and
condemning
the
disturbers
,
sin
and
Satan
;
by
bringing
in
everlasting
righteousnesse
;
by
manifesting
the
condemnation
of
the
wicked
,
and
by
restoring
the
Elect
to
that
happinesse
they
were
deprived
of
by
sin
.
This
I
take
to
be
the
most
satisfactory
interpretation
,
partly
,
because
it
is
most
comprehensive
;
for
albeit
sinne
and
Satan
be
condemned
and
cast
out
only
in
respect
of
the
Elect
world
,
and
the
restauration
be
only
purchased
to
them
;
yet
the
interpretation
also
includes
all
the
other
interpretations
,
of
condemning
sin
and
Satan
,
and
of
the
Reprobates
,
as
is
before
explained
,
and
the
absolution
of
the
Elect
through
him
who
was
condemned
as
their
surety
:
And
partly
,
because
it
runs
well
with
the
r●st
of
the
fruits
of
his
death
here
mentioned
.
For
this
judgement
of
this
world
,
is
put
first
,
as
a
comprehensive
and
general
fruit
,
that
hereby
he
reformes
these
things
that
were
out
of
frame
by
the
fall
of
man
.
The
next
of
Satans
casting
out
,
is
subjoyned
,
to
point
out
the
mean
and
way
of
this
restauration
,
namely
,
by
dethroning
the
usurper
and
disturber
.
And
the
third
,
of
drawing
all
men
to
him
,
is
added
,
as
an
effect
and
further
explication
of
this
restauration
of
the
Elect
world
;
that
he
will
draw
them
to
himselfe
,
the
fountain
and
channel
of
that
happinesse
which
they
lost
in
Adam
.
It
is
further
to
be
considered
,
for
clearing
the
words
,
That
while
Christ
saith
,
now
,
in
his
sufferings
,
is
the
judgement
of
this
world
,
and
Satan
cast
out
,
we
must
avoid
two
rocks
in
understanding
of
them
.
1.
That
we
conceive
not
of
this
,
as
if
this
judgement
,
and
casting
out
had
not
been
in
the
world
before
the
time
of
Christs
death
:
For
the
Elect
were
made
partakers
of
the
benefite
hereof
in
all
ages
before
the
Incarnation
of
Christ
.
But
the
meaning
is
partlie
,
that
this
world
was
never
judged
,
nor
Satan
cast
out
at
any
time
,
but
by
vertue
of
his
death
which
he
was
now
to
suffer
,
and
that
now
he
was
to
pay
the
price
,
and
fight
the
good
fight
,
by
vertue
whereof
it
is
,
that
in
any
age
,
Satan
is
foiled
,
and
the
world
judged
:
And
partly
,
that
now
he
was
to
have
more
visible
and
copious
fruits
of
this
judgement
then
formerly
,
especially
,
thoughout
the
world
,
and
not
among
the
Jewes
only
.
2.
We
are
not
to
conceive
as
if
this
judgement
of
restauration
,
and
the
casting
out
of
Satan
,
were
compleated
and
perfected
at
the
death
of
Christ
;
For
,
albeit
the
purchase
be
then
compleatly
made
,
yet
the
application
doth
but
follow
in
due
time
to
the
Elect
,
and
that
is
carried
on
by
degrees
,
till
in
the
great
day
,
there
be
a
compleat
restitution
of
all
things
,
Acts
3.21
.
and
a
solide
victory
and
triumph
over
all
our
enemies
.
And
therefore
it
is
spoken
of
by
way
of
promise
for
the
future
,
the
Prince
of
this
world
shall
be
cast
out
,
and
I
will
draw
all
men
.
Not
to
repeat
the
several
instructions
which
have
been
pointed
at
in
the
several
interpretations
of
the
first
phrase
,
(
all
which
are
included
in
this
interpretation
)
we
may
further
,
from
verse
31.
Learn
,
1.
Whatever
be
the
sharp
exercises
of
Saints
under
the
sense
of
wrath
;
yet
it
is
to
be
expected
they
will
have
an
end
,
if
not
also
passe
shortly
over
;
for
,
this
encouragement
is
given
us
in
the
experience
of
our
head
,
who
is
now
in
a
short
time
calmed
.
See
Isa
54.7
,
8.
And
albeit
Heman
had
a
long
time
of
it
,
Psal.
88.15
.
Yet
he
saw
an
end
of
it
.
2.
When
the
Lord
seeth
it
sit
to
exercise
his
children
with
much
and
sore
exercise
,
whereof
they
will
not
so
soon
see
an
end
;
Yet
such
is
his
mercy
,
as
not
to
over-drive
them
,
but
to
afford
them
a
breathing
time
betwixt
one
p●ng
and
another
,
which
they
should
highly
esteem
of
;
for
,
so
is
also
verified
in
Christ
,
who
although
he
was
a
man
of
sorrows
,
and
acquainted
with
grief
,
and
another
sad
storme
was
abiding
him
after
this
;
Yet
he
gets
this
calme
,
and
a
clear
sun-blink
among
hands
.
3.
How
much
soever
exercise
do
perplexe
and
confound
the
thoughts
of
Saints
,
so
that
they
will
be
tempted
with
strange
thoughts
and
misconstructions
of
their
lot
,
and
of
Gods
dealing
toward
them
;
Yet
when
the
cloud
is
over
,
they
will
recal
these
thoughts
,
and
look
as
comfortably
on
the
saddest
of
their
lots
as
ever
:
So
much
also
doth
Christs
experience
teach
,
who
in
his
exercise
abhorred
his
suffering
of
the
accursed
death
,
and
the
wrath
of
God
;
Yet
now
when
he
is
calmed
,
he
hath
as
sweet
thoughts
of
that
lot
as
formerly
he
had
,
verse
23
3.
Such
as
would
have
their
issues
from
trouble
,
and
their
exercise
,
blessed
unto
them
,
ought
to
make
use
thereof
,
and
to
emprove
them
to
the
best
advantage
,
in
their
place
and
station
;
for
,
herein
Christ
hath
cast
us
a
copy
,
who
being
comforted
,
and
getting
a
breathing
time
,
doth
fall
a
preaching
againe
,
and
communicates
his
consolations
to
his
hearers
.
5.
The
best
way
of
looking
on
our
sad
exercises
and
straits
,
is
,
to
ponder
the
fruits
that
God
will
bring
out
of
them
,
which
may
swallow
up
the
bitterness
and
griefe
they
put
us
unto
,
and
which
we
do
pore
too
much
upon
;
So
Christ
is
comforted
over
the
bitternesse
of
the
cup
of
his
sufferings
,
whereof
he
had
a
late
taste
,
by
looking
upon
the
fruit
thereof
.
6.
By
the
fall
of
Adam
,
this
inferiour
world
is
out
of
frame
and
in
disorder
;
Not
only
is
the
whole
Creation
groaning
and
travelling
in
pain
,
Rom.
8.22
.
but
all
mankinde
by
nature
are
lying
in
wickednesse
,
with
their
backs
upon
God
,
after
whole
image
they
were
created
;
and
sinne
and
Satan
are
raging
in
them
at
their
pleasure
,
and
making
them
fight
against
God
with
whom
they
were
entered
in
a
Covenant
of
friendship
;
for
,
so
is
here
imported
,
that
there
is
need
of
a
judgement
,
or
,
restauration
,
in
this
world
.
7.
No
mean
that
could
be
devised
,
beside
the
death
of
Christ
,
was
able
to
reforme
this
disorder
,
nor
can
put
in
frame
these
things
that
are
out
of
course
;
for
,
saith
he
,
now
,
and
by
no
other
mean
,
is
the
judgement
of
this
world
.
8.
Christ
,
by
his
death
,
hath
restored
the
collapsed
estate
of
this
world
.
Albeit
he
permit
the
generallity
of
men
to
lye
over
in
their
lost
estate
,
as
being
debtor
to
none
;
Yet
even
they
are
judged
,
in
so
far
as
they
are
inseparable
from
sin
which
he
destroyeth
,
and
as
their
condemnation
is
made
manifest
.
But
in
reference
to
the
elect
world
,
he
hath
destroyed
and
subdued
sin
(
in
the
guilt
,
power
,
and
effects
thereof
)
and
Satan
which
disturb
the
world
,
and
hath
brought
in
righteousnesse
,
absolved
them
,
and
asserted
them
into
liberty
in
himselfe
:
for
,
Now
,
saith
he
,
is
the
judgement
of
this
world
.
9.
Albeit
it
be
said
,
that
now
,
at
Christs
death
,
this
judgement
is
passed
;
Yet
it
is
not
to
be
mistaken
,
when
even
the
converted
elect
finde
sin
in
its
guilt
and
power
,
and
Satan
(
of
whom
in
the
next
part
of
this
verse
)
so
prevalent
and
raging
:
For
,
(
to
clear
what
is
already
said
in
the
explication
)
Though
the
purchase
be
then
made
,
and
the
application
be
begun
at
their
conversion
,
yet
the
full
possession
and
victory
is
not
attained
till
the
end
,
1
Cor.
15.54
,
55.
2.
Whatever
exercise
it
please
the
Lord
to
put
them
unto
,
yet
the
victory
at
last
is
sure
,
this
purchase
being
made
.
3.
The
raging
of
sin
and
Satan
,
which
the
Elect
feele
and
groan
under
,
is
an
evidence
they
are
cast
out
;
whereas
otherwise
,
they
would
be
at
quiet
,
Luk.
11.21
,
22.
Rom.
7.9
.
4.
The
reason
why
the
converted
Elect
finde
so
little
present
fruit
of
this
purchase
,
is
,
because
they
make
so
little
use
of
an
interest
in
Christ
by
faith
and
of
the
conquest
we
have
in
him
our
head
,
as
Rom
6.11
.
Thus
are
we
to
understand
this
purpose
,
Now
is
the
judgement
of
this
world
.
Doctrine
10.
It
makes
up
the
great
disorder
of
this
world
,
in
respect
of
the
Elect
,
that
not
only
they
are
under
the
power
of
corruption
,
but
Satan
also
is
daily
blowing
at
the
bellows
of
it
,
and
himselfe
also
immediately
suggesting
wicked
tentations
;
for
,
here
it
is
added
,
as
a
great
cause
of
this
disorder
,
that
Satan
is
a
Prince
of
this
world
,
who
must
be
cast
out
,
that
this
judgement
may
be
.
11.
Satan
is
a
Prince
and
Ruler
of
these
who
live
in
sin
,
not
by
any
right
,
but
by
tyrannical
usurpation
,
who
doth
furiously
drive
them
on
in
the
service
of
sin
;
for
,
he
is
the
Prince
of
this
world
.
See
2
Cor.
4.4
.
Eph.
2.2
.
2
Tim.
2.26
.
12.
Satan
is
an
usurper
,
who
will
not
quit
his
possession
with
good-will
,
unlesse
he
be
cast
out
;
for
,
he
must
be
cast
out
;
Where
it
is
otherwise
,
and
he
but
goeth
out
,
he
doth
but
deceive
,
Matth.
12.43
,
44
,
45.
13.
Christs
death
is
Satans
overthrow
;
Then
did
he
spoile
principalities
and
powers
,
Col.
2.15
.
And
the
merit
and
efficacy
of
his
death
,
will
cast
him
out
of
the
Elect
by
degrees
;
for
,
now
shall
the
Prince
of
this
world
be
cast
out
;
Namely
,
out
of
his
tyranical
usurpation
in
the
world
,
in
relation
to
the
Elect
,
and
out
of
them
.
From
ver.
32
,
33.
Learn
,
1.
The
Elect
,
who
are
made
partakers
of
Christs
death
,
are
in
themselves
a
great
number
,
gathered
out
of
all
nations
,
and
sexes
of
people
,
and
are
Christs
all
,
whom
he
careth
for
;
Therefore
are
they
called
all
men
.
2.
Whatever
be
Christ
;
purpose
of
love
toward
the
Elect
,
and
his
purchase
for
them
;
Yet
in
themselves
they
are
at
a
great
distance
from
their
happinesse
,
till
they
be
brought
unto
it
;
for
,
they
are
drawn
to
him
,
which
imports
a
distance
.
3.
The
Elect
are
not
only
far
from
Christ
,
but
so
averse
from
their
own
happinesse
,
and
have
so
many
impediments
in
their
way
,
that
they
must
be
drawn
to
it
,
before
they
come
;
for
,
I
will
draw
all
men
,
saith
he
,
compare
Joh.
6.44
.
4.
Christ
will
not
want
his
purchase
,
notwithstanding
all
these
impediments
;
his
death
doth
purchase
life
to
them
,
and
his
efficacious
power
will
bring
them
to
participate
thereof
;
for
,
I
will
draw
all
men
,
saith
he
.
5.
They
,
to
whom
Christ
applyes
the
efficacy
of
his
death
,
will
finde
no
place
of
rest
,
till
they
be
brought
to
communion
with
him
,
and
abide
with
him
;
And
he
will
not
give
over
perfecting
their
happinesse
and
drawing
them
,
till
he
bring
them
where
he
is
;
for
,
I
will
draw
all
men
to
me
,
that
is
,
to
communion
with
me
through
my
death
,
and
to
be
where
I
am
.
6.
Christs
Crosse
will
be
glorious
in
their
eyes
who
see
the
rich
fruits
thereof
.
Therefore
doth
he
describe
it
,
If
I
be
lifted
up
from
the
earth
(
to
wit
,
on
the
crosse
,
alluding
to
the
brazen
serpent
)
as
a
glorious
exaltation
of
him
,
when
so
many
should
slow
to
a
crucified
Saviour
.
7.
Christ
knew
his
own
death
and
the
manner
of
it
,
before
he
embraced
it
,
and
so
he
was
not
surprized
with
it
,
but
made
it
his
voluntary
choice
;
for
,
he
spake
this
,
before
hand
,
signifying
what
death
he
should
die
.
8.
Christs
victories
over
sin
and
Satan
are
glorious
and
remarkable
,
not
only
in
themselves
,
but
also
in
the
way
and
manner
of
them
,
that
he
should
overcome
by
ignominy
,
weaknesse
,
suffering
,
and
death
;
Therefore
is
the
exposition
of
this
lifting
up
given
,
that
we
may
ponder
much
this
way
of
his
successe
.
9.
Christs
words
ought
not
only
to
be
reverendly
heard
,
but
should
be
marked
and
pondered
,
till
they
be
understood
;
Therefore
John
thinks
it
needful
not
to
leave
this
one
word
uncleared
.
Ver.
34.
The
people
answered
him
,
We
have
heard
out
of
the
Law
,
that
Christ
abideth
for
ever
:
and
how
sayest
thou
,
The
Sonne
of
man
must
be
lift
vp
?
Who
is
this
Sonne
of
man
?
Followeth
to
ver.
37.
the
last
particular
in
this
part
of
the
Chapter
,
containing
an
objection
of
the
people
against
Christs
former
doctrine
concerning
his
sufferings
,
together
with
Christs
answer
thereunto
,
and
the
close
of
this
purpose
.
In
this
verse
is
their
objection
;
Wherein
,
understanding
well
that
title
of
the
Sonne
of
man
,
to
be
understood
by
Christ
of
himselfe
,
and
that
his
lifting
up
,
was
meant
of
his
death
who
gave
out
himself
to
be
the
Messiah
:
They
do
object
,
that
the
Scripture
(
Psal.
110.4
.
and
elsewhere
)
speaks
of
the
perpetual
endureance
of
the
Messiah
;
and
therefore
do
disdainfully
enquire
who
this
Son
of
man
is
;
seeing
by
his
own
concessions
he
could
not
be
the
Messiah
,
since
he
was
to
be
lift
up
and
die
?
The
errour
and
mistake
in
all
this
objection
,
is
,
their
not
considering
and
distinguishing
of
two
natures
in
Christs
person
,
of
both
which
the
Scripture
speaks
,
Isa.
●3
.
7
,
8.
Seeing
he
might
be
lift
up
in
the
one
,
and
yet
abide
for
ever
in
respect
of
the
other
.
Likewise
,
their
confounding
his
state
of
humiliation
unto
the
death
with
his
state
of
exaltation
after
his
sufferings
;
in
which
respect
he
abideth
for
ever
.
Doctrine
1.
Christs
sweetest
doctrine
will
not
gain
on
wicked
unbeleevers
,
but
they
will
carp
and
stumble
;
Yea
,
they
will
rather
voluntarily
seek
occasion
of
quarrelling
,
then
embrace
and
beleeve
it
;
for
,
notwithstanding
Christ
hath
even
now
been
owned
from
heaven
,
and
his
doctrine
hath
been
most
sweet
,
yet
the
people
answered
him
,
and
objected
against
his
doctrine
.
2.
It
s
a
necessary
and
commendable
duty
in
the
members
of
the
visible
Church
,
to
be
well
acquaint
with
Scriptures
,
and
to
emprove
all
means
for
that
end
;
for
,
albeit
they
be
the
people
,
or
multitude
,
as
the
word
signifies
,
yet
they
can
give
an
account
what
they
have
heard
out
of
the
Law
.
Where
,
albeit
the
Scripture
pointed
at
,
be
found
in
other
places
in
the
Old
Testament
,
rather
then
in
the
books
of
Moses
,
yet
they
call
it
the
law
,
for
reasons
mentioned
on
Chap.
10.34
.
And
they
mention
only
what
they
have
heard
out
of
it
,
either
because
being
unlearned
,
they
had
no
means
of
instruction
,
but
their
hearing
the
Word
read
in
their
Synagogues
,
and
yet
they
understand
so
much
.
Or
,
because
whatever
other
means
of
instruction
they
had
,
by
their
own
reading
,
meditation
,
or
conference
;
Yet
they
neglected
not
that
special
mean
of
edification
by
the
publike
Ordinances
.
3.
It
is
from
the
Scriptures
only
,
that
contraverses
in
Religion
ought
to
be
determined
;
for
,
they
object
nothing
to
determine
this
contraversie
,
but
what
they
heard
out
of
the
Law
.
4.
Mens
knowledge
and
good
parts
will
not
lead
them
to
beleeve
in
Christ
,
unlesse
they
be
sanctified
;
But
will
rather
furnish
them
with
weapons
,
wherewith
to
oppose
him
and
his
truth
;
For
,
these
are
men
who
understand
Christs
language
of
lifting
up
,
which
John
thinks
needful
to
explain
,
ver.
32.33
.
And
who
are
well
versed
in
the
Scriptures
;
and
yet
all
the
use
they
make
hereof
,
is
to
carp
and
quarrel
.
5.
It
is
the
great
comfort
of
beleevers
,
that
the
Messiah
endureth
for
ever
,
to
apply
his
own
purchase
,
and
interceed
for
them
,
and
to
make
them
eternally
happy
with
himselfe
,
who
is
the
eternal
and
alsufficient
God
:
Therefore
was
this
sweet
doctrine
registrate
in
the
Law
,
that
Christ
abideth
for
ever
.
See
Heb.
7.25
.
6.
Christs
lifting
up
by
death
,
and
his
abiding
for
ever
,
do
very
well
consist
together
,
if
rightly
understood
;
for
,
both
these
are
true
of
him
,
when
the
Law
saith
,
that
Christ
abideth
for
ever
,
and
when
himselfe
(
who
is
truth
it selfe
)
saith
,
the
Sonne
of
man
must
be
lift
up
.
And
indeed
,
concerning
Christ
there
are
many
seeming
contradictions
in
Scripture
,
as
Isa.
53.7
,
with
8.
Isa.
53.2
.
with
Psal.
45.2
.
Isa
9.6
.
with
Joh.
12.
●7
.
See
also
Matth.
22.42
,
43.
and
elsewhere
;
Which
as
they
may
be
easily
reconciled
;
By
considering
that
he
is
true
God
,
and
true
man
,
in
one
person
;
By
distinguishing
betwixt
his
state
of
humiliation
and
of
glory
,
and
betwixt
the
carnal
look
that
wicked
men
take
of
him
,
and
the
spiritual
look
of
right
discerners
:
So
they
are
very
comfortable
to
study
.
For
hereby
is
held
out
how
low
he
stooped
to
reach
sinners
,
and
yet
how
high
he
is
,
that
he
may
exalt
them
.
Thus
also
do
the
Scriptures
speak
of
his
Church
and
her
conditions
in
different
,
and
seeming
contrary
,
tearms
,
as
Cant.
1.5
.
2
Cor.
6.9
,
10.
and
elsewhere
;
which
also
are
easily
reconciled
,
by
distinguishing
betwixt
the
worlds
thoughts
,
(
and
sometime
her
own
also
)
of
her
,
and
Gods
thoughts
of
her
;
Betwixt
what
she
is
in
her selfe
,
and
what
she
is
in
her
head
:
and
,
betwixt
what
her
conditions
are
,
and
do
portend
in
themselves
,
and
what
Christ
brings
out
of
them
.
7.
As
all
erroneous
persons
do
seek
patrociny
for
their
errours
in
Scripture
,
(
as
here
they
do
)
So
a
special
mean
of
deluding
souls
,
and
breeding
errour
,
is
,
when
they
look
on
one
parcel
of
Scripture
,
without
searching
into
it
(
Joh.
5.39
)
or
comparing
it
with
other
Scriptures
,
which
might
illustrate
and
clear
it
;
(
1
Cor.
2.13
.
)
for
,
so
do
they
run
upon
errour
,
by
fixing
only
on
such
Scriptures
as
spake
of
the
Messiah's
abiding
for
ever
,
never
looking
to
these
which
spake
as
clearly
of
his
sufferings
,
as
Isa.
53.
throughout
,
Dan.
9.26
.
Psal.
22.16
,
17
,
18.
and
frequently
.
8.
Such
members
of
the
visible
Church
as
are
not
acquaint
with
soul-misery
,
and
are
prepossessed
with
carnal
delusions
and
fancies
concerning
Christ
and
his
Kingdome
,
will
easily
fall
in
errours
,
concerning
him
,
were
the
contrary
truths
never
so
clear
in
Scripture
;
for
,
this
was
another
occasion
of
their
errour
.
Albeit
other
Scriptures
might
have
cleared
this
objection
,
and
these
people
generally
knew
the
Scriptures
exactly
;
Yet
because
,
not
only
they
were
not
exercised
under
the
sense
of
misery
,
needing
a
suffering
Saviour
(
which
is
an
usual
companion
of
delusion
,
)
but
,
their
heads
were
filled
with
a
dream
of
the
carnal
glory
of
his
Kingdome
;
Therefore
this
blinded
their
eyes
,
that
they
saw
not
,
or
considered
not
these
other
Scriptures
.
This
also
for
a
time
blinded
the
disciples
eyes
,
that
they
little
pondered
the
doctrine
of
Christs
sufferings
,
Matth.
20.18
,
19
,
with
ver.
20.
Yea
,
and
understood
it
not
,
Luk.
18.31
,
32
,
33
,
34.
9.
It
is
an
evidence
of
an
impenitent
,
unhumbled
,
and
wicked
disposition
in
men
,
when
they
think
basely
of
a
suffering
Christ
,
and
of
his
humiliation
and
death
;
for
,
such
is
their
temper
here
,
in
enquiring
so
disdainfully
,
who
is
this
Sonne
of
man
?
and
that
because
he
must
be
lift
up
.
10.
Ignorance
errour
,
and
delusion
,
are
ordinarily
accompanied
with
much
pride
and
conceit
;
for
,
so
was
it
with
these
here
.
They
think
they
have
reasoned
so
strongly
out
of
the
Law
,
against
his
doctrine
of
the
Sonne
of
mans
suffering
,
that
they
insultingly
conclude
,
who
is
this
Sonne
of
man
?
As
if
they
said
;
We
have
undeniably
argued
,
that
though
the
Sonne
of
man
cannot
be
the
Messiah
,
be
what
thou
wilt
:
For
,
by
thy
own
confession
thou
must
dye
,
and
by
the
Law
Christ
abides
for
ever
.
Thus
1
Tim.
6.3
,
4
,
pride
is
joined
with
errour
,
and
knowing
nothing
,
and
with
doting
,
about
idle
questions
,
which
is
an
usual
mark
of
delusion
.
Ver.
35.
Then
Jesus
said
unto
them
,
Yet
a
little
while
is
the
light
with
you
:
walk
while
ye
have
the
light
,
l●st
darkness
come
upon
you
:
for
he
that
walketh
in
darknesse
,
knoweth
not
whether
he
goeth
.
36.
While
ye
have
light
,
beleeve
in
the
light
,
that
ye
may
be
the
children
of
light
.
These
things
spake
Jesus
,
and
departed
,
and
did
hide
himselfe
from
them
.
In
these
verses
we
have
Christs
answer
unto
,
and
carriage
upon
,
this
objection
,
so
closing
this
whole
purpose
.
And
first
,
He
will
not
answer
any
more
directly
to
their
cavilling
objection
,
nor
will
he
insist
to
clear
how
his
suffering
and
abiding
for
ever
are
consistent
,
having
already
abundantly
cleared
all
doubts
,
by
his
former
doctrine
and
miracles
.
Only
he
indirectly
points
at
what
his
former
doctrine
and
miracles
had
proven
;
To
wit
,
that
he
is
the
Messiah
and
light
of
the
world
,
(
of
which
we
heard
,
chap
8.12
.
)
And
that
by
his
doctrine
and
Ministry
they
had
the
true
means
of
grace
to
direct
them
to
heaven
.
And
presseth
upon
them
to
walk
in
that
light
,
rather
then
to
bark
against
it
,
which
afterward
,
ver.
36.
he
expounds
to
be
their
beleeving
in
him
,
and
answerable
walking
.
Secondly
,
He
subjoines
reasons
to
enforce
this
exhortation
.
As
,
1.
They
were
to
have
but
a
little
while
of
this
light
,
his
person
first
,
and
then
the
Gospel
holding
him
out
,
being
to
be
removed
from
them
;
And
therefore
they
had
need
to
emprove
the
opportunity
better
,
then
to
carp
and
dispute
themselves
from
their
happinesse
.
2.
Upon
the
removal
of
this
light
,
darknesse
of
ignorance
and
misery
would
follow
,
and
then
they
should
wander
like
men
in
the
dark
.
3.
If
they
beleeve
and
walk
in
the
light
,
they
shall
be
the
children
of
light
,
and
his
true
followers
.
And
by
these
subjoined
to
the
exhortation
,
he
clears
also
that
,
however
it
be
a
truth
,
that
he
is
to
abide
for
ever
,
yet
not
as
they
understood
it
.
For
he
was
not
to
abide
for
ever
wi●h
the
Jewes
in
person
,
f●r
less
was
it
his
errand
among
them
to
set
up
a
worldly
Kingdome
:
But
he
came
for
a
while
,
to
purchase
eternal
redemption
,
that
sinners
might
beleeve
in
him
,
and
so
become
children
of
the
light
,
and
heirs
of
an
heavenly
Kingdome
.
Thirdly
,
Christ
having
said
this
,
leaves
off
his
preaching
,
and
gets
away
from
them
.
This
he
did
,
partly
,
to
avoid
danger
,
because
he
saw
them
begin
to
heat
against
him
,
and
knew
that
his
enemies
were
waiting
for
his
life
:
And
partly
,
to
begin
the
verification
of
that
threatning
of
the
lights
departing
from
them
.
And
however
Christ
preached
and
debated
much
in
publike
,
at
this
his
last
entry
to
Jerusalem
,
which
is
noted
by
the
other
Evangelists
;
yet
not
much
after
this
.
And
however
it
was
,
yet
John
mentions
no
more
of
his
publike
preaching
after
this
,
save
only
a
little
in
the
close
of
this
Chapter
.
All
the
rest
which
followeth
being
only
spoken
unto
,
and
with
the
disciples
.
From
verse
35.
Learn
,
1.
Albeit
Christ
be
very
tender
of
weak
ones
,
who
wander
,
and
hath
commanded
that
they
be
instructed
in
meeknesse
who
oppose
,
2
Tim.
2.25
.
Yet
when
he
hath
clearly
confirmed
his
truth
,
he
looks
upon
the
continued
carpings
of
men
,
as
a
testimony
of
their
malicious
disposition
,
which
is
neither
to
be
dallied
nor
debated
with
:
Therefore
will
he
not
insist
to
answer
to
their
cavil
and
objection
,
but
puts
them
to
their
duty
upon
their
peril
.
2.
As
cavillations
and
disputes
against
the
truth
are
an
evidence
that
mens
hearts
are
dead
,
and
that
they
are
idle
in
point
of
practice
;
So
the
best
way
of
dealing
with
such
,
after
the
truth
is
cleared
,
is
,
to
presse
the
practice
of
godlinesse
upon
them
,
and
to
let
them
see
the
danger
of
opposing
that
truth
upon
which
they
should
be
feeding
;
Therefore
doth
he
,
instead
of
answering
,
presse
them
to
walk
while
they
have
the
light
,
and
points
out
the
hazard
of
their
ill
emproving
of
their
time
3.
As
Christ
is
the
true
light
of
the
world
,
however
he
be
despised
by
unbeleevers
;
Somers
sleighting
of
him
doth
not
diminish
his
estimation
of
his
own
worth
,
nor
should
beleevers
think
the
lesse
of
him
;
for
,
whatever
their
cavillations
were
,
he
proposeth
himselfe
to
be
esteemed
of
as
the
light
.
4.
So
long
as
men
enjoy
Christ
and
the
means
of
grace
,
they
enjoy
light
and
a
sweet
estate
,
if
it
be
well
emproven
,
be
their
outward
condition
never
so
sad
;
for
,
it
may
still
be
said
in
such
a
case
,
the
light
is
with
you
.
5.
It
is
a
short
while
,
for
most
part
,
that
men
enjoy
the
occasion
of
the
means
of
grace
;
Either
they
are
taken
away
from
the
means
,
or
the
means
are
taken
from
them
,
by
persecution
,
or
because
of
their
abuse
thereof
for
,
saith
he
,
yet
a
little
while
is
the
light
with
you
.
6.
Albeit
Christ
will
not
at
first
give
up
with
despisers
;
Yet
when
men
who
enjoy
the
means
,
in
stead
of
emproving
thereof
,
do
fall
a
wearying
of
,
and
carping
at
truth
,
it
is
a
token
they
will
enjoy
them
but
short
while
,
unlesse
they
repent
;
for
,
unto
these
c●rpers
it
is
said
,
yet
a
little
while
is
the
light
with
you
,
intimating
his
mercy
,
that
it
was
not
yet
away
,
and
the
danger
of
a
sad
and
speedy
change
,
if
they
persisted
.
And
however
the
Lord
continue
them
with
such
for
a
time
,
yet
they
may
be
so
hardened
,
as
not
to
profit
thereby
.
7.
It
may
stir
up
men
to
emprove
the
opportunity
of
the
means
of
grace
,
when
they
consider
,
how
short
while
they
may
enjoy
them
,
and
that
their
neglecting
of
the
opportunity
may
shorten
it
;
for
,
it
clearly
followeth
yet
a
little
while
is
the
light
with
you
,
therefore
walk
while
ye
have
the
light
.
8.
Such
as
do
rightly
emprove
an
offer
of
Christ
,
and
the
means
of
grace
,
will
be
so
far
from
carping
thereat
,
that
they
will
not
rest
satisfied
with
any
notional
estimation
thereof
,
unlesse
they
reduce
their
knowledge
into
practice
,
and
in
the
use
of
means
be
advanced
in
their
way
to
heaven
;
for
,
it
is
required
,
they
walk
while
they
have
the
light
as
men
make
use
of
the
day-light
,
to
do
their
businesse
or
travel
in
.
9.
Such
as
neglect
opportunity
,
and
abuse
the
means
of
grace
,
are
justly
deprived
of
that
light
,
and
punished
with
darknesse
of
ignorance
and
wandring
in
sinful
courses
,
and
of
affliction
and
judgements
;
for
,
that
is
the
certification
,
lost
darknesse
come
upon
you
,
when
the
light
is
removed
,
And
that
is
sad●er
,
then
if
they
had
never
enjoyed
the
light
.
10.
When
Christ
is
provoked
to
desert
profane
despisers
of
him
;
Yet
he
will
not
want
s●me
to
shine
upon
in
the
world
;
for
,
the
threatning
is
particular
,
darknesse
upon
you
.
For
when
he
removed
his
bodily
presence
from
them
,
and
the
Gospel
also
,
yet
he
took
not
this
light
from
the
world
.
11.
As
it
is
the
great
mercy
of
those
who
enjoy
and
emprove
the
Gospel
,
that
they
know
what
they
are
doing
,
and
what
to
do
in
every
condition
,
(
for
,
they
are
as
men
in
day
light
,
who
see
their
way
)
,
So
it
is
a
sad
judgement
on
despisers
,
who
provoke
God
to
take
away
the
means
,
that
they
wander
in
darknesse
,
stumbling
on
sinful
courses
,
and
walking
by
guesse
in
very
step
,
and
that
in
affliction
they
know
not
whither
to
turn
them
;
for
,
so
much
is
imported
in
this
reason
,
for
he
that
walketh
in
darknesse
,
knoweth
not
whither
he
goeth
.
From
verse
36.
Learn
,
1.
Sinners
can
never
enough
be
admonished
of
,
or
ponder
the
danger
of
their
neglecting
an
opportunity
of
the
means
of
grace
,
and
their
duty
to
make
use
of
it
;
Therefore
doth
Christ
again
repeat
the
exhortation
,
insinuating
the
short
time
they
were
like
to
have
the
opportunity
,
while
ye
have
the
light
,
beleeve
in
the
light
,
2.
Before
there
can
be
any
answerable
walking
to
an
offer
of
Christ
,
or
any
use
made
of
truth
,
use
must
be
made
of
faith
to
close
with
the
truth
,
and
with
Christ
offered
in
it
;
Therefore
,
is
their
walking
,
expounded
here
,
beleeve
in
the
light
,
or
the
truth
of
the
Gospel
,
and
in
Christ
shining
in
it
.
3.
Such
as
make
use
of
the
means
of
grace
,
do
reap
fair
advantage
thereby
,
in
getting
,
and
evidencing
a
good
condition
;
for
,
they
are
to
do
this
,
that
ye
may
be
the
children
of
light
.
A
name
given
to
Saints
,
Luk
16.8
.
Eph.
5.8
.
1
Thes.
5.8
.
and
elsewhere
;
And
the
meaning
of
this
encouragement
,
is
.
That
by
emproving
this
opportunity
,
they
shall
be
translated
out
of
the
power
of
darknesse
,
into
the
Kingdome
of
Christ
,
which
is
a
Kingdome
of
light
;
They
shall
become
the
Sonnes
of
God
,
who
is
the
Father
of
lights
,
Jam.
1.17
.
and
participate
of
sweet
effects
of
Christs
being
the
light
of
the
world
;
And
,
by
so
doing
,
they
shall
also
evidence
themselves
to
be
children
of
light
,
illuminated
by
divine
light
,
to
discern
right
and
wrong
,
what
is
their
true
happinesse
,
and
real
misery
;
to
be
men
who
come
to
the
light
with
their
actions
,
and
who
are
thirsting
after
that
eternal
light
of
glory
.
4.
Christ
is
not
only
terrible
,
but
even
meek
also
to
his
opposers
,
if
they
would
submit
to
him
;
And
all
his
scope
in
shewing
himselfe
terrible
,
is
,
to
drive
them
to
his
mercy
,
and
to
partake
of
the
fruits
of
his
meeknesse
;
for
,
all
his
threatnings
are
sweetned
with
this
,
that
his
scope
in
them
is
,
to
drive
them
to
duty
,
that
they
may
be
children
of
light
.
5.
There
is
hope
,
even
concerning
those
who
wickedly
oppose
Christ
and
his
truth
,
that
they
may
partake
of
his
mercy
,
if
they
will
cast
away
their
weapons
,
and
submit
;
for
,
even
to
such
it
is
offered
here
,
that
if
they
will
do
duty
,
they
may
be
the
children
of
light
.
6.
It
is
needful
not
only
to
deal
freely
with
wicked
opposers
,
but
to
discountenance
them
also
,
to
see
what
that
may
work
;
for
,
these
things
said
Jesus
,
and
departed
,
that
is
,
he
went
away
at
night
to
Bethany
,
as
the
other
Evangelists
observe
,
and
by
this
means
also
he
did
avoid
their
fury
and
plots
within
the
City
.
7.
Convictions
and
offers
do
oft-times
so
little
prevail
with
wicked
men
that
they
do
but
heighten
their
malice
;
for
,
Christ
behooved
to
hide
himselfe
,
after
this
doctrine
.
8.
In
cases
of
hazard
from
malicious
men
,
it
is
lawful
to
preserve
our
own
lives
,
by
ordinary
and
lawful
means
;
for
,
Jesus
hid
himselfe
from
them
.
9.
Christs
servants
must
not
weary
of
frequency
of
trials
,
in
discharge
of
their
duty
;
and
to
be
put
to
it
again
and
again
,
even
to
save
themselves
from
extream
violence
;
for
,
Christ
hath
sanctified
this
lot
in
his
own
person
,
who
was
often
put
to
hide
himselfe
.
Ver.
37.
But
though
he
had
done
so
many
miracles
before
them
:
yet
they
beleeved
not
on
him
;
38.
That
the
saying
of
Esaias
the
Prophet
might
be
fulfilled
which
he
spake
,
Lord
,
who
hath
beleeved
our
report
?
and
to
whom
hath
the
arme
of
the
Lord
been
revealed
?
Followeth
the
fourth
and
last
part
of
the
Chapter
,
wherein
John
,
being
about
to
close
the
Narration
of
Christs
doctrine
and
miracles
among
the
Jewes
,
doth
give
an
account
of
his
successe
among
the
most
part
of
them
,
(
secluding
the
small
number
who
beleeved
in
him
.
)
Who
were
either
wicked
misbeleevers
,
and
were
nothing
moved
with
his
doctrine
and
miracles
,
but
rather
hardned
,
as
had
been
foreprophesied
,
to
ver.
42.
or
hidden
and
timorous
friends
,
who
for
carnal
respects
durst
not
avow
or
confesse
him
,
ver.
42
,
43.
And
unto
this
he
subjoins
Christs
farewell-Sermon
to
them
,
ver.
44
,
&c.
In
these
verses
is
recorded
.
1.
The
open
incredulity
of
the
most
part
of
his
hearers
.
2.
An
aggravation
of
this
fault
,
from
the
great
diligence
used
to
draw
them
to
him
,
not
only
by
doctrine
,
but
by
miracles
,
which
they
so
much
sought
after
.
3.
This
is
illustrate
by
comparing
this
event
with
a
foregoing
prophecy
,
Isa.
53.1
.
For
clearing
whereof
,
and
the
citation
of
it
in
this
place
,
Consider
.
1.
This
prophecy
is
applied
to
Christs
Ministry
,
not
as
if
it
had
no
accomplishment
in
others
:
for
Isaiah
makes
mention
of
our
report
;
which
includes
both
himself
and
his
fellow
Prophets
,
who
did
publish
and
fore-prophesie
of
the
Gospel
;
and
Christs
Apostles
and
Ministers
also
,
Rom
10
15.16
.
But
the
meaning
is
;
That
as
Isaiah
in
his
time
,
preaching
of
Christ
,
had
cause
to
complain
of
bad
successe
,
so
his
complaint
is
also
a
prediction
of
the
like
successe
of
Christ
,
his
Apostles
and
Ministers
;
in
the
dayes
of
the
Gospel
.
Consider
.
2.
This
their
carriage
is
compared
with
the
prediction
,
and
they
are
said
not
to
beleeve
,
that
the
saying
of
Esaias
might
be
fulfilled
,
not
to
free
them
from
the
sin
and
guilt
of
their
unbelief
,
nor
doth
it
hold
out
that
this
prediction
was
a
cause
thereof
,
or
that
God
by
foretelling
thereof
,
had
any
sinful
influence
in
producing
their
unbelief
.
But
it
tends
to
shew
that
the
event
came
to
passe
according
to
the
prediction
:
and
by
comparing
the
prediction
with
the
event
,
he
would
,
partly
,
point
out
the
absolute
and
holy
providence
of
God
,
without
which
nothing
comes
to
passe
,
either
acting
or
permitting
it
,
and
therefore
he
can
foretel
it
so
long
before
hand
:
And
partly
,
he
would
prevent
the
stumbling
of
others
at
Christ
and
the
Gospel
,
by
occasion
of
the
Jewes
rejecting
of
him
;
Seeing
this
was
rather
a
proofe
,
that
he
was
the
Messiah
,
of
whom
it
was
foreprophesied
that
he
should
be
rejected
by
them
.
Consider
.
3.
As
for
the
citation
it self
,
it
contains
a
proposition
of
their
fault
,
in
a
sad
complaint
,
that
few
or
none
gave
credite
to
the
report
of
the
Gospel
;
And
an
explication
and
amplification
hereof
;
wherein
.
1.
This
report
is
called
t●e
arme
of
the
Lord
,
because
of
its
power
and
efficacy
unto
salvation
,
and
chiefly
because
of
Christ
in
it
,
of
whom
Isaiah
speaks
in
the
rest
of
that
Chapter
,
and
who
is
the
power
of
God
,
1
Cor.
1.24
.
2.
Their
unbelief
is
illustrate
from
a
negative
cause
thereof
,
to
wit
,
that
this
arme
of
the
Lord
is
not
revealed
to
them
,
Namely
,
inwardly
and
effectually
,
for
otherwise
they
did
hear
it
.
And
this
is
spoken
without
all
imputation
unto
God
,
who
is
not
a
debtor
unto
any
,
to
reveal
Christ
and
his
Gospel
to
them
,
but
may
justly
leave
them
in
their
natural
estate
.
From
verse
37.
Learn
,
1.
Where
Christ
doth
sow
and
take
pains
among
a
people
,
he
will
also
reap
and
take
notice
what
fruits
they
produce
;
as
here
,
he
records
by
his
penman
the
fruits
of
his
ministry
and
pains
.
2.
The
fruit
of
the
Gospel
which
Christ
requires
,
is
,
that
men
take
him
up
,
who
is
offered
there
,
what
he
is
,
and
by
faith
close
with
him
and
make
use
of
him
accordingly
;
for
,
this
is
the
fruit
he
misseth
they
beleeved
not
on
him
.
3.
It
is
the
judgment
of
the
Lord
upon
the
world
,
that
the
offer
of
Christ
in
his
Gospel
doth
not
work
upon
the
most
part
of
hearers
,
and
most
faithful
labourers
do
misse
the
fruits
of
their
labours
among
them
;
for
,
notwithstanding
Christs
pains
,
yet
they
(
generally
)
beleeved
not
on
him
.
See
Matth.
11.16
,
17.
Isa.
49.4
,
5.
4
The
great
pains
taken
upon
men
contributes
to
aggravate
the
sinne
of
their
obstinate
infidelity
;
for
,
so
is
their
sin
agreaged
here
,
Though
he
had
done
so
many
miracles
before
them
,
yet
they
beleeved
not
.
These
miracles
were
many
in
number
,
great
in
their
nature
,
(
as
the
Word
will
also
bea●
)
and
clear
,
as
being
done
before
them
,
to
their
conviction
,
and
yet
they
prevailed
not
.
5.
Such
as
are
not
bettered
by
the
Word
,
nor
will
beleeve
it
for
it selfe
,
no
other
help
they
can
crave
,
will
work
upon
them
,
nor
cause
them
beleeve
it
;
Therefore
doth
he
aggravate
their
fault
from
the
many
miracles
had
been
done
,
not
to
seclude
the
clear
light
of
his
doctrine
from
being
an
aggravation
,
but
to
shew
that
these
despisers
of
the
Word
were
nothing
the
better
for
all
the
signes
and
miracles
they
so
much
sought
after
.
From
ver.
38.
Learn
,
1.
The
meane
whereby
sinners
are
brought
to
faith
in
Christ
,
is
,
their
receiving
and
closing
with
the
report
of
the
Word
concerning
themselves
and
him
,
in
the
mouth
of
sent
messengers
;
for
,
herein
consisted
their
not
beleeving
on
him
,
that
they
beleeved
not
our
report
.
2.
What
ever
be
unbeleevers
carriage
,
yet
it
brings
no
discredite
to
the
Gospel
,
but
to
themselves
;
for
,
In
this
complaint
it
gets
still
its
honourable
titles
.
3.
The
Gospel
is
the
power
of
God
to
salvation
,
and
Christ
offered
in
it
,
is
the
power
of
God
to
effectuate
that
for
lost
sinners
,
which
their
own
weaknesse
(
Rom.
5.6
.
)
or
the
law
(
Rom.
8.3
.
)
could
not
bring
to
passe
;
for
,
this
is
the
honourable
title
of
Christ
and
the
Gospel
,
the
arme
of
the
Lord
.
See
Rom.
1.16
.
4.
The
Gospel
,
and
Christ
offered
in
it
,
are
only
effectual
in
these
,
to
whom
the
offer
is
inwardly
reve●led
by
God
;
for
,
they
only
beleeve
our
report
,
to
whom
the
ar●e
of
the
Lord
hath
been
revealed
?
●ee
Matth.
11.25
.
5.
The
Gospel
,
in
all
ages
,
is
met
with
unbelief
in
the
most
part
of
men
,
who
are
left
to
their
own
darkness
and
wickedness
,
to
reject
it
;
for
,
Isaias
said
this
of
old
,
as
true
in
his
own
time
,
and
in
Christ
and
his
Apostles
dayes
,
who
hath
beleeved
our
report
,
and
to
whom
hath
the
arme
of
the
Lord
been
revealed
?
The
question
imports
that
few
or
none
did
it
,
or
were
partakers
of
this
mercy
.
6.
The
obstinacy
of
men
against
the
Gospel
,
is
ma●ter
of
wonder
,
and
of
sad
complaint
to
God
,
from
his
faithful
servants
;
Therefore
is
it
propounded
so
here
,
Lord
,
who
hath
beleeved
our
report
?
where
John
,
following
the
Greek
Interpreters
,
addes
the
word
,
Lord
,
which
is
not
expressed
in
the
Hebrew
,
though
it
be
virtually
included
in
this
,
that
faithful
Ministers
know
not
where
to
pour
out
their
complaints
,
but
in
their
Masters
bosome
.
7.
As
even
they
who
lived
under
Christs
Ministry
,
did
,
for
most
part
,
profit
as
little
as
these
whom
his
servants
labour
among
;
So
he
will
joyne
in
this
sad
complaint
with
his
faithful
servants
against
such
;
for
,
he
had
cause
to
say
,
and
did
say
with
the
rest
,
who
hath
beleeved
our
report
?
And
this
is
ve●●●●d
when
the
S●vi●ur
and
Intercessour
is
put
to
complain
of
us
.
8
●n
●ark
and
misty
cases
it
is
useful
to
look
to
what
the
Scriptures
say
of
them
,
that
we
may
direct
and
compose
our
thoughts
accordingly
;
Therefore
are
the
foregoing
Prophesies
looked
unto
in
this
matter
●as
a
ground
of
many
useful
thoughts
.
9.
Whatever
other
duties
be
required
of
Ministers
,
who
are
sensible
of
the
unfruitfulness
of
their
Ministry
;
It
is
also
required
,
that
they
comfort
themselves
in
this
,
that
the
holy
and
soveraigne
good
pleasure
of
God
is
still
accomplished
by
the
Ministry
of
the
Word
;
Therefore
is
this
prediction
pointed
at
,
as
a
special
mean
to
comfort
Ministers
,
when
they
see
that
things
are
according
as
God
foretold
they
should
be
.
See
Matth.
11.25
,
26.
Acts
13.48
.
Rom.
11.7
.
10.
However
unbeleevers
may
think
to
affront
Christ
,
by
their
rejecting
of
him
;
Yet
he
will
be
disappointed
by
none
of
them
,
and
he
will
emprove
their
opposition
to
special
advantages
:
Therefore
also
is
this
prophecy
cited
,
to
shew
that
he
knew
well
enough
what
they
would
prove
,
even
long
before
they
were
,
and
that
their
not
beleeving
in
him
was
an
evidence
he
was
the
true
Messiah
,
as
hath
been
cleared
.
11.
God
hath
an
holy
Providence
,
even
about
things
that
come
to
pass
by
contingent
second
causes
,
and
depend
upon
mens
free
will
;
for
,
he
can
foretell
them
here
before
they
come
to
pass
.
12.
Gods
Providence
is
so
infallible
,
that
he
will
not
be
frustrate
of
his
purposes
;
And
an
argument
from
the
prediction
of
his
Word
concerning
any
thing
,
is
sufficient
to
conclude
that
it
will
come
to
passe
;
for
,
here
the
event
answereth
exactly
to
the
prediction
.
13.
Whatever
be
the
providence
of
God
about
sinful
men
,
and
their
miscarriages
;
Yet
God
and
his
providence
are
wholly
free
of
blame
(
He
being
the
soveraigne
Lord
,
above
the
Laws
given
to
his
creatures
,
bound
to
none
,
and
not
concurrent
in
the
wickedness
of
their
actions
)
and
the
guilt
is
wholly
the
sinners
,
as
being
under
the
Law
,
and
voluntarily
choosing
the
wicked
course
which
he
followeth
.
Therefore
,
albeit
it
be
declared
here
,
that
Gods
providence
had
an
hand
in
this
business
,
yet
both
in
the
prediction
it
is
propounded
by
way
of
complaint
,
and
here
,
by
way
of
chalenge
against
such
sinners
.
Ver.
39.
Therefore
they
could
not
beleeve
,
because
that
Esaias
said
againe
,
40.
He
hath
blinded
their
eyes
,
and
hardned
their
heart
,
that
they
should
not
see
with
their
eyes
,
nor
understand
with
their
heart
,
and
be
converted
,
and
I
should
heale
them
.
In
these
verses
this
their
unbelief
is
further
amplified
;
That
not
only
they
did
not
,
but
could
not
beleeve
;
And
,
That
not
only
the
means
wrought
not
upon
them
,
to
draw
them
to
Christ
,
but
they
were
more
hardned
in
their
obstinacy
thereby
,
according
to
another
prediction
of
Isaiah
,
Chap.
6.10
.
The
pertinent
citation
whereof
is
cleared
,
ver.
41.
Now
for
clearing
this
purpose
,
and
the
text
cited
,
Consider
,
1.
As
for
this
impotency
that
they
could
not
beleeve
,
albeit
it
be
true
that
all
men
naturally
are
unable
for
it
;
Yet
this
place
speaks
principally
of
a
further
degree
of
impossibility
,
through
contracted
obstinacy
,
and
judicial
obduration
,
of
which
the
following
text
speaks
,
Consider
,
2.
As
for
this
inference
from
the
prediction
,
and
the
comparing
of
the
event
with
it
,
they
could
not
beleeve
,
because
Esaias
said
;
If
we
look
to
the
simple
prediction
,
it
tends
to
the
same
purpose
with
the
former
,
and
to
shew
that
the
event
was
according
to
the
prediction
,
for
the
ends
mentioned
on
,
ver.
37
,
38.
But
if
we
look
to
the
matter
of
the
prediction
,
the
obduration
and
blinding
mentioned
have
a
further
hand
in
the
matter
of
their
unbelief
,
as
may
be
cleared
.
Consider
,
3.
As
for
the
matter
of
this
citation
;
albeit
if
we
compare
this
place
with
Isa.
6.10
.
Matth.
13.15
.
Acts
28.27
.
we
will
finde
some
diversity
in
words
;
Y●t
the
purpose
is
the
same
.
For
the
grossenesse
and
fatnesse
of
the
heart
,
is
the
same
with
the
hardnesse
thereof
.
And
albeit
the
other
places
adde
the
making
their
cares
heavy
,
or
dull
of
hearing
,
to
the
other
two
here
mentioned
;
Yet
the
scope
of
these
places
and
this
is
the
same
,
to
shew
that
all
passages
were
obstructed
,
whereby
the
Word
might
enter
,
to
work
conversion
which
brings
salvation
and
healing
with
it
.
And
for
the
words
here
in
particular
,
albeit
their
not
understanding
with
their
heart
,
may
seem
to
import
that
their
heart
is
to
be
understood
of
their
minde
and
understanding
,
and
the
same
with
their
eyes
,
not
bodily
,
but
inward
;
And
so
the
plague
of
blinding
their
eyes
,
and
hardening
their
heart
shall
be
the
same
:
Yet
it
is
more
full
and
clear
to
understand
the
words
of
distinct
plagues
on
the
several
faculties
of
their
soul
,
that
the
eyes
of
their
minde
were
blinded
,
and
their
will
(
signified
by
their
heart
)
hardened
.
And
so
their
not
understanding
,
added
to
their
not
seeing
,
is
to
be
understood
,
not
of
a
simple
act
of
knowledge
,
but
such
an
understanding
as
produceth
sutable
effects
upon
the
will
and
affections
,
to
work
conversion
,
which
is
subjoyned
to
it
:
And
so
,
to
understand
,
signifieth
frequently
so
to
know
a
thing
,
as
to
approve
and
esteeme
of
it
,
to
be
affected
with
it
,
or
drawn
to
the
enjoyment
of
it
.
Consider
.
4.
As
for
the
author
and
efficient
of
these
plagues
,
if
we
compare
the
places
before
cited
,
we
will
finde
divers
named
,
in
Matth.
13.
and
Acts
28.
the
closing
of
the
eyes
(
and
consequently
the
rest
)
is
ascribed
unto
the
sinners
themselves
.
In
Isa.
6.
The
Prophet
is
sent
out
to
make
their
heart
fat
,
&c.
And
here
it
is
ascribed
to
Christ
,
even
to
him
whose
glory
Isaiah
saw
,
ver.
41.
who
in
the
beginning
of
this
verse
is
spoken
of
in
the
third
person
,
and
in
the
end
thereof
,
speaks
of
himself
in
the
first
person
,
as
is
usual
in
the
Scripture
.
These
are
easily
reconciled
;
for
as
men
do
sinfully
harden
themselves
,
so
the
Lord
by
a
judicial
stroak
gives
them
up
thereunto
as
a
punishment
,
and
the
Messengers
of
Christ
do
not
only
carry
and
intimate
this
sad
sentence
,
but
their
doctrine
is
an
occasion
of
mens
stumbling
and
hardning
of
themselves
,
as
it
is
of
hewing
and
slaying
,
Hos.
6.5
.
Consider
,
5.
As
for
this
judicial
act
of
God
,
in
blinding
and
hardning
sinners
,
that
we
may
understand
it
rightly
.
1.
As
we
must
not
conceive
that
God
doth
approve
this
sinful
hardness
and
blindness
in
men
,
though
,
as
a
just
judge
,
he
inflict
the
punishment
;
So
we
are
not
to
conceive
of
it
,
as
if
he
made
them
blinde
who
did
see
,
or
hardened
them
who
were
soft
and
tender
,
but
that
by
witholding
of
his
grace
(
which
he
is
bound
to
give
to
none
)
he
leaves
them
to
their
own
blindness
and
hardness
,
or
gives
them
up
to
augment
it
,
which
is
most
properly
a
punishment
.
2.
This
judicial
blinding
and
hardning
of
sinners
,
here
mentioned
,
may
be
called
Gods
act
,
partly
,
in
so
far
as
he
sent
to
them
the
preaching
of
the
Gospel
,
which
was
an
occasion
they
took
hold
of
to
harden
and
blind
themselves
,
through
the
irritation
of
their
corruptions
thereby
;
And
,
partly
,
in
that
,
to
punish
this
their
abuse
,
he
witholds
his
efficacious
grace
,
gives
them
to
a
reprobate
minde
,
and
to
the
power
of
Satan
,
to
harden
and
blinde
them
more
and
more
.
And
this
exhausts
the
meaning
in
this
place
,
that
as
they
were
hardened
and
blinded
by
Christs
doctrine
and
miracles
,
so
he
gave
them
up
to
be
punished
with
more
and
more
of
it
.
From
this
purpose
thus
explained
,
Learn
,
1.
Men
by
nature
are
lying
in
a
woful
and
miserable
deadly
condition
,
full
of
deadly
wounds
and
sores
;
for
,
they
need
to
be
healed
.
2.
Whatever
course
men
take
to
rid
themselves
of
their
miseries
,
yet
there
is
no
curing
of
their
sores
,
till
God
put
to
his
hand
;
for
,
it
is
I
that
must
heal
them
.
3.
However
men
flatter
themselves
,
yet
none
are
indeed
cured
of
these
diseases
by
God
,
but
they
who
finde
grace
to
turn
to
him
by
true
regeneration
and
repentance
;
which
is
the
only
way
to
cure
their
soul
diseases
,
to
sanctifie
and
sweeten
their
other
miseries
,
and
to
ensure
eternal
salvation
to
them
;
for
,
this
,
and
this
only
,
is
the
way
,
that
they
be
converted
,
and
I
should
heal
them
.
4.
Let
men
have
never
so
many
flourishes
,
yet
none
are
truly
converted
,
but
they
who
get
open
eyes
,
to
discern
their
own
condition
,
and
the
true
remedy
thereof
,
and
whose
hearts
,
will
,
and
affections
,
are
touched
with
what
they
see
,
to
draw
them
to
answerable
practice
;
for
,
they
must
see
with
their
eyes
,
and
understand
with
their
hearts
,
who
are
converted
.
5.
Whatever
convictions
,
practices
,
or
other
changes
,
are
wrought
in
men
by
the
Word
;
Yet
they
must
also
flee
to
Christ
,
and
close
with
him
by
faith
,
before
they
can
prove
they
are
truly
converted
;
for
,
to
beleeve
,
ver.
39.
is
explained
by
this
in
the
testimony
cited
,
ver.
40.
to
be
converted
.
6.
As
all
men
are
naturally
unable
to
beleeve
or
turn
to
God
;
So
this
impotency
is
still
the
greater
,
the
more
we
are
dealt
with
by
the
Word
,
and
do
not
hearken
to
it
;
for
,
so
was
it
here
,
they
could
not
beleeve
,
and
they
had
blinded
eyes
,
and
hard
hearts
,
opposite
to
the
seeing
eye
,
and
understanding
heart
.
7.
As
mens
increase
of
blindnesse
and
hardnesse
,
under
the
means
of
grace
,
is
their
great
sin
;
So
it
is
also
Gods
judgement
upon
them
,
who
,
as
a
righteous
judge
,
punishes
sin
with
sin
,
and
giveth
them
a
●u●fer
of
what
they
so
much
affect
;
for
,
he
hath
blinded
their
eyes
and
hardned
their
heart
.
Thus
Saints
are
justly
put
to
groan
under
in
their
partial
obduration
,
when
th●i●
bands
lie
on
to
humble
them
,
after
they
are
sensible
of
them
.
As
Isa.
63.15
.
8.
As
Christ
is
free
to
convert
and
save
whom
he
pleaseth
;
So
when
wicked
men
are
most
afraid
of
any
thing
,
l●st
the
Word
should
be
effectual
to
their
conversion
,
and
therefore
do
obstruct
all
passages
whereby
it
might
enter
:
It
is
just
with
him
to
reject
them
,
and
to
give
them
up
to
multiply
such
impediments
;
for
,
when
they
shut
their
eyes
,
lest
they
be
converted
,
Matth.
13.15
.
he
justly
blindeth
their
eyes
,
&c.
that
they
should
not
be
converted
.
9.
The
Scriptures
are
a
compleat
store-house
for
all
cases
,
and
for
clearing
all
events
,
that
may
occurre
;
for
,
as
before
,
their
not
beleeving
,
so
here
,
that
they
could
not
beleeve
,
hath
a
Scripture
to
clear
it
,
because
that
Esaias
said
againe
,
&c.
Ver.
41.
These
things
said
Esaias
,
when
he
saw
his
glory
,
and
spake
of
him
.
In
this
verse
the
pertinent
citation
of
these
prophecies
(
chiefly
the
last
)
is
cleared
.
And
lest
any
should
think
these
testimonies
belonged
only
to
Isaiahs
dayes
,
and
spake
of
the
Father
;
John
clears
his
citation
was
pertinent
,
and
that
however
these
passages
had
their
own
accomplishment
in
Isai●hs
time
,
yet
they
belong
also
to
these
dayes
of
the
Gospel
,
and
to
the
times
of
Christ
,
whose
glory
was
seen
,
and
spoken
of
by
Isaiah
,
Isa.
6.1
,
2.
&c.
and
who
spake
of
Christ
in
that
and
the
other
passage
,
Isa.
53.1
,
2.
And
therefore
they
were
predictions
of
these
times
.
Whence
learn
,
1.
It
is
not
enough
to
justifie
mens
assertions
in
Religion
,
that
they
can
bring
many
Scriptures
which
seem
to
favour
their
opinions
,
unlesse
they
can
clear
they
are
pertinently
cited
,
and
that
in
their
true
meaning
they
hold
out
what
they
assert
;
Therefore
John
not
only
cites
Scriptures
,
but
proves
the
pertinency
of
his
citation
.
2.
This
passage
doth
clearly
demonstrate
that
Christ
is
true
God
,
and
that
there
are
three
persons
in
the
blessed
Godhead
;
for
,
Jehovah
who
appeared
and
spake
to
Isaiah
,
is
granted
by
all
to
be
Father
,
and
here
the
same
glorious
appearance
is
said
to
be
the
glory
of
Christ
,
and
Acts
28.25
,
26.
The
commission
then
given
is
ascribed
to
the
Holy
Ghost
,
as
Jehovah
,
equal
with
the
Father
and
the
Son
.
3.
It
pleased
Christ
our
Lord
to
manifest
himselfe
to
his
people
under
the
Old
Testament
,
sometime
in
the
likeness
of
a
man
,
as
a
preludy
to
his
Incarnation
;
(
as
to
Abraham
and
others
)
and
sometime
in
resplendent
glory
,
to
give
evidence
of
his
Godhead
:
As
here
Esaias
saw
his
glory
,
which
gives
us
to
understand
that
the
glory
of
other
visions
shewed
to
the
Prophets
,
were
the
glory
of
Christ
also
.
See
1
Cor.
10.9
.
4.
The
more
of
Christs
glory
be
seen
,
and
the
more
means
men
have
,
the
greater
will
the
obduration
of
wicked
men
be
;
for
,
these
thing
;
(
of
mens
being
blinded
and
hardened
)
said
Esaias
,
when
he
saw
his
glory
,
and
spake
of
him
,
intimating
,
that
as
in
his
time
,
there
was
never
greater
hardness
then
when
most
of
Christ
was
seen
and
spoken
of
;
So
in
the
dayes
of
the
Gospel
,
when
the
Sun
of
righteousness
should
shine
most
brightly
,
the
hardness
would
be
greatest
of
all
.
Ver.
42.
Neverthelesse
,
among
the
chiefe
rulers
also
,
many
beleeved
on
him
;
but
because
of
the
Pharisees
,
they
did
not
confesse
him
,
lest
they
should
be
put
out
of
the
Synagogue
.
43.
For
they
loved
the
praise
of
men
more
then
the
praise
of
God
.
In
these
verses
is
recorded
Christs
successe
among
another
sort
of
hearers
,
even
hid
and
timorous
friends
,
and
these
of
chief
rank
.
Of
these
it
is
said
.
1.
That
though
they
did
indeed
beleeve
,
yet
they
durst
not
confess
,
nor
avow
Christ
.
2.
That
the
impediment
hindering
them
,
was
fear
of
excommunication
from
the
Pharisees
.
3.
That
the
reason
why
this
was
an
impediment
,
was
their
love
of
credite
and
applause
among
men
,
which
they
,
in
this
particular
,
preferred
to
the
approbation
of
God
.
Which
albeit
where
it
beareth
full
swey
,
is
an
invincible
impediment
to
grace
,
Chap.
5.44
.
Yet
prevailing
here
but
in
part
,
and
being
only
in
one
particular
of
not
confession
,
it
doth
not
anul
the
reality
of
their
grace
,
though
it
prove
the
great
weakness
thereof
.
From
verse
42.
Learn
,
1.
Even
in
times
of
greatest
obstinacy
,
and
where
the
Word
comes
worst
speed
,
the
Ministry
will
still
have
some
successe
,
and
not
be
in
vain
;
Therefore
is
it
declared
,
that
in
this
time
,
Christ
had
some
hidden
ones
(
beside
his
own
flock
that
followed
and
avowed
him
)
who
beleeved
on
him
,
when
the
generality
were
hardened
.
See
1
King
.
19.18
.
Rom.
11.4
.
2.
Christ
is
so
powerful
in
the
Ministry
of
his
Word
,
that
he
will
(
when
he
pleaseth
)
work
upon
them
who
have
many
impediments
in
their
way
,
and
who
are
amongst
the
most
bitter
enemies
to
him
;
for
,
among
the
chief
rulers
also
(
who
were
bitter
enemies
to
Christ
)
many
beleeved
on
him
.
And
albeit
they
were
under
so
many
tentations
,
that
they
durst
not
confess
him
;
yet
they
are
made
to
beleeve
.
3.
Albeit
the
conversion
of
any
be
a
work
of
omnipotency
;
yet
the
conversion
of
the
greater
sort
of
men
,
who
have
so
many
tentations
and
impediments
in
their
way
,
is
more
to
be
admired
then
the
bringing
in
of
the
meaner
sort
,
especially
in
corrupt
times
of
the
Church
;
Therefore
is
it
especially
marked
,
that
among
the
chief
rulers
also
,
many
beleeved
on
him
.
4.
There
may
be
true
faith
and
grace
,
where
yet
there
is
much
infirmity
,
to
smother
and
bear
it
down
;
for
,
they
beleeved
on
him
,
though
they
durst
not
avow
it
.
This
ought
not
to
make
men
flatter
themselves
in
their
weakness
,
but
should
teach
others
to
be
charitable
,
and
to
encourage
and
stir
up
such
to
be
more
strong
,
having
such
a
seed
in
them
as
will
prevail
,
and
not
to
weaken
their
hands
from
duty
,
by
thinking
they
are
gracelesse
,
because
they
are
weak
.
5.
Faith
is
in
a
very
weak
condition
,
when
confession
is
not
joyned
with
it
,
and
when
men
do
not
professe
Christ
and
the
true
Religion
,
nor
avow
him
in
troublous
times
,
and
by
their
conversation
lift
not
up
a
banner
,
professing
that
they
are
his
followers
;
for
,
this
was
the
infirmity
of
their
faith
,
although
they
beleeved
on
him
,
yet
they
did
not
confesse
him
.
Albeit
a
bate
outside
profession
be
to
be
condemned
,
yet
if
it
be
well
grounded
,
it
is
commendable
,
and
as
necessary
in
its
own
kinde
,
as
beleeving
is
in
its
kinde
,
Rom.
10.10
.
6.
Carnal
fear
of
men
,
and
danger
from
them
,
is
a
great
impediment
to
the
avowing
of
Christ
;
for
,
because
of
the
Pharisees
,
they
did
not
confesse
him
.
Albeit
they
were
not
so
powerful
against
Christ
,
as
to
hinder
their
heart
from
beleeving
,
yet
they
deterred
them
from
confessing
with
their
mouths
.
This
is
an
impediment
to
be
removed
by
trust
in
God
,
Prov.
29.25
.
and
by
the
fear
of
his
dreadfulnesse
,
Matth
10.28
.
7.
It
is
a
great
judgement
,
and
an
evidence
of
great
wickedness
in
men
,
when
not
only
men
will
not
come
to
Christ
themselves
,
but
they
are
a
terrour
to
all
these
who
would
embrace
and
avow
him
;
for
,
such
were
the
Pharisees
here
,
because
of
whom
they
did
not
confesse
him
.
See
Matth
,
23.13
.
8.
Albeit
all
men
are
naturally
affraid
to
hazard
any
thing
for
Christ
;
Yet
,
ordinarily
,
fear
prevails
most
with
them
who
are
eminent
,
and
have
most
to
loose
;
for
,
it
was
the
chief
rulers
,
who
,
because
of
the
Pharisees
,
did
not
confesse
him
,
lest
they
should
lose
their
place
and
reputation
;
But
it
was
otherwise
with
the
blinde
man
,
Chap.
9.30
.
—
34.
9.
Excommunication
is
a
divine
Ordinance
in
the
house
of
God
,
and
which
was
in
force
in
the
most
corrupt
times
of
the
Jewish
Church
;
As
,
here
,
they
kept
it
in
use
,
to
put
men
out
of
the
Synagogue
,
of
which
we
have
spoken
formerly
.
10.
Not
only
mean
persons
,
but
professours
of
greatest
rank
and
place
in
the
Church
,
are
subject
to
the
censure
of
excommunication
,
and
it
may
justly
be
inflicted
,
upon
their
miscarriage
;
for
,
herein
also
they
followed
the
rule
,
that
even
the
chief
rulers
were
kept
under
hazard
of
being
put
out
of
the
Synagogue
.
11.
In
corrupt
times
of
the
Church
,
Christs
Ordinances
are
all
abused
,
and
the
edge
of
censures
turned
against
him
and
his
followers
;
for
,
so
was
it
here
,
they
who
did
confess
Christ
were
in
hazard
to
be
put
out
of
the
Synagogue
.
12.
Excommunication
is
in
it selfe
a
dreadful
censure
,
and
ought
to
be
esteemed
so
by
all
Church
members
,
albeit
the
inflicting
thereof
injustly
ought
not
to
terrifie
men
from
duty
;
for
,
it
was
their
carnal
fear
that
made
them
shrink
from
duty
,
lest
the
Pharisees
should
injustly
inflict
it
,
yet
their
fearing
of
it
,
though
chief
Rulers
,
testifies
how
much
that
censure
in
it selfe
was
feared
in
that
Church
.
From
verse
43.
Learn
,
1.
It
is
not
enough
to
see
the
evils
into
which
men
break
out
and
fall
,
unless
also
the
causes
drawing
on
this
evil
be
seen
and
discovered
;
Therefore
doth
John
search
into
the
fountain-cause
driving
them
on
this
snare
.
2.
Shame
and
disrespect
for
Christs
cause
,
is
true
glory
and
honour
in
Gods
account
;
for
,
it
is
supposed
that
if
they
had
lost
the
praise
of
men
,
it
had
been
their
praise
from
God
.
3.
There
is
no
greater
snare
to
draw
a
man
from
duty
,
then
inordinate
affection
to
his
credite
and
reputation
;
for
,
if
all
other
losses
they
might
have
sustained
,
this
intangled
them
most
,
that
they
would
loose
the
praise
of
men
.
4.
Selfe
love
,
and
selfe-seeking
,
and
hunting
after
credite
and
applause
,
are
evils
so
dear
to
men
,
and
so
deeply
rooted
in
them
,
that
even
beleevers
may
be
overpowered
by
strong
remainders
thereof
,
even
sometime
to
the
neglecting
of
Gods
testimony
and
approbation
;
for
,
even
they
who
beleeved
on
him
,
ver.
42.
yet
loved
the
praise
of
men
more
then
the
praise
of
God
.
5.
So
long
as
men
let
thoughts
of
earthly
credite
and
reputation
swallow
up
the
thoughts
of
divine
approbation
and
praise
,
they
will
never
clearly
avow
Christ
and
his
truth
,
in
a
time
of
trial
;
for
,
they
did
not
confesse
him
,
ver.
42
for
,
they
loved
the
praise
of
men
more
then
the
praise
of
God
.
Whereas
the
more
men
study
to
approve
themselves
to
God
,
and
rest
in
his
approbation
,
the
more
vile
will
this
worlds
praise
grow
in
their
eyes
,
and
it
will
stumble
them
the
less
to
want
it
.
6.
Such
as
are
taken
up
with
their
credite
,
and
with
applause
from
men
,
neglecting
Gods
approbation
,
they
do
make
a
very
poor
choice
,
and
lose
more
then
they
can
gain
;
for
,
it
is
insinuate
,
as
their
fault
and
di●advantage
every
way
,
that
they
loved
the
praise
of
men
(
which
is
of
no
worth
)
more
then
the
praise
of
God
,
wherein
mens
happinesse
consisteth
.
Ver.
44.
Jesus
cryed
,
and
said
,
He
that
beleeveth
on
me
,
beleeveth
not
on
me
,
but
on
him
that
sent
me
.
Follow●th
Christs
farewell-Sermon
to
the
Jewes
,
c●ncerning
his
person
,
office
,
and
doct●ine
,
pointing
out
the
advantages
that
men
reap
by
beleeving
in
him
,
and
the
danger
of
rejecting
him
and
his
doctrine
.
And
albeit
the
G●e●k
particles
which
answer
each
to
other
,
ver.
42
,
44.
do
import
that
this
doctrine
had
a
special
relation
to
the
faintheartedness
of
these
beleevers
formerly
spoken
of
;
Yet
the
subject
matter
extend
,
both
to
the
open
unbeleevers
,
and
them
.
And
the
whole
purpose
may
be
taken
up
in
several
arguments
,
pleading
against
the
unbelief
of
many
,
and
the
faintheartedness
of
beleevers
,
who
did
not
confess
him
.
The
first
argument
is
insinuate
in
Christs
practice
,
of
crying
,
whereby
he
insinua●es
the
importance
of
this
subject
,
that
they
should
beleeve
in
him
,
however
they
sleighted
it
,
and
avows
his
zeal
in
this
matter
,
when
others
hid
themselves
.
The
second
argument
(
in
this
verse
also
)
points
out
the
advantage
of
faith
from
the
object
thereof
,
who
is
God
.
They
who
beleeve
on
him
,
beleeve
not
on
him
,
but
on
him
who
sent
him
:
which
is
not
to
be
understood
simply
,
that
Christ
is
not
the
object
of
faith
,
but
with
relation
to
their
conceptions
of
Christ
,
as
a
meer
man
,
and
opposite
to
G●d
:
and
so
the
meaning
is
;
That
which
he
calls
them
unto
,
is
not
a
faith
in
him
as
man
,
but
a
faith
in
God
,
and
not
a
faith
in
him
only
,
but
a
faith
in
the
Father
also
,
who
is
in
Christ
,
and
one
and
the
same
God
with
him
,
as
the
following
verse
cleareth
.
And
so
the
encouragement
is
,
That
be
being
true
God
,
equal
and
one
in
essence
with
the
Father
,
their
faith
in
beleeving
on
him
,
should
be
in
God
,
and
they
should
finde
the
Father
in
him
,
which
might
both
stir
up
the
unbeliever
to
beleeve
,
and
the
fainthearted
beleever
,
to
avow
him
.
Whence
learn
,
1.
Whatever
be
mens
thoughts
,
concerning
Christ
,
and
faith
in
him
,
for
attaining
salvation
;
yet
it
is
in
it selfe
a
matter
of
greatest
consequence
and
importance
;
Therefore
,
Jesus
cryed
,
and
said
,
when
he
spake
of
it
,
as
being
necessary
to
be
in●●lcate
.
2.
Whatever
be
men●
carriage
,
in
maliciously
rejecting
or
not
avowing
of
Christ
:
Yet
true
ze●l
in
others
ought
not
to
be
blunted
,
b●t
●ather
set
on
edge
thereby
;
for
,
herein
Christ
is
a
pattern
,
who
cryed
,
in
commending
his
person
and
doctrine
in
the
midst
of
that
corrupt
and
fainthearted
g●●e
●●i●n
.
3.
Christs
diligence
and
earnestness
,
in
perswading
sinners
to
come
to
him
,
is
such
,
as
will
leave
all
despisers
inexcusable
;
for
,
not
only
doth
he
come
again
in
publike
,
after
he
had
lately
departed
from
them
,
but
when
he
comes
,
he
zealously
and
affectionally
cried
,
to
perswade
them
.
4.
The
reason
why
faith
in
Christ
is
so
little
endeav●u●ed
after
by
men
,
and
way
beleevers
are
so
little
bold
in
avowing
of
it
,
is
,
because
the
worth
a●d
consequence
thereof
is
so
little
seen
;
Therefore
Ch●ist
points
out
the
excellency
thereof
,
as
a
special
mean
to
convince
and
perswade
them
.
5.
The
worth
of
faith
is
then
taken
up
,
when
men
study
the
object
thereof
well
,
and
that
they
are
not
called
to
make
fl●sh
their
arme
,
or
to
trust
in
dumb
idols
,
but
in
the
living
and
true
God
:
Therefore
doth
he
commend
saith
here
,
that
by
beleeving
on
him
,
they
beleeve
also
on
him
that
sent
him
,
and
consequently
,
on
him
as
true
God
one
with
the
Father
.
See
Joh.
14.1
.
2
Tim.
1.12
.
6.
It
may
encourage
also
to
saith
,
that
beleevers
do
not
only
fasten
upon
an
infinite
deity
,
but
do
ascend
up
to
God
through
Christ
the
Mediatour
,
and
tryst
with
the
Father
in
him
,
who
is
true
God
one
in
essence
with
him
;
for
,
this
is
the
order
here
,
by
beleeving
on
me
they
believe
on
him
that
sent
me
,
saith
he
.
See
2
Cor.
5.19
.
and
3.4
.
1
Pet.
1.21
.
7.
For
taking
up
the
right
meaning
of
Scripture
,
men
must
not
alwayes
look
to
what
the
outward
sound
of
words
at
first
view
would
seem
to
say
;
but
all
circumstances
,
and
the
speakers
scope
,
must
be
seriously
pondered
;
for
,
unlesse
we
take
these
word●
as
spoken
with
an
eye
to
the
Jewes
apprehensions
of
Christ
,
we
shall
fall
in
a
foul
errour
,
that
beleevers
do
not
beleeve
on
Christ
,
which
is
contrary
to
the
very
scope
of
the
place
,
and
to
other
Scriptu●es
,
Joh
14.1
.
8.
Albeit
it
pleased
the
Father
to
send
Christ
as
his
Ambassadour
into
the
world
,
and
he
came
in
obedience
to
that
call
;
Yet
this
diminisheth
not
the
glory
of
the
sender
,
nor
of
the
person
sent
:
for
,
both
Christ
,
and
he
that
sent
him
,
is
true
God
,
the
object
of
saving
saith
.
Ver.
45.
And
he
that
seeth
me
,
seeth
him
that
sent
me
.
In
this
verse
we
have
a
confirmation
of
the
second
argument
,
that
beleevers
in
Christ
beleeve
on
the
Father
also
;
shewing
,
that
Christ
being
one
,
not
in
person
,
but
in
essence
,
with
the
Father
,
none
can
see
him
spiritually
and
by
faith
,
but
they
must
see
the
Father
also
,
not
only
with
him
,
but
in
him
,
and
one
with
him
,
as
being
the
brightnesse
of
his
glory
,
and
expresse
image
of
his
person
,
Heb.
1.3
.
Col.
1.15
.
Whence
learn
,
1.
True
faith
is
accompanied
with
knowledge
,
and
faith
must
contemplate
Christ
,
to
feed
on
his
fulness
,
and
six
its
eye
on
him
for
help
and
relief
,
as
of
old
they
did
on
the
b●azen
serpent
;
for
,
he
that
beleeveth
on
me
,
ver.
44.
is
expounded
to
be
,
he
that
seeth
me
.
2.
Such
as
get
an
eye
of
faith
to
see
Christ
,
will
see
him
true
God
and
one
with
the
Father
;
for
,
be
that
seeth
me
,
seeth
him
that
sent
me
.
Unto
a
beleever
and
a
discerning
eye
,
the
glory
of
his
divinity
will
thine
through
his
greatest
abasement
,
as
Matth.
16.16
.
and
27.54
.
3.
The
Father
is
not
to
be
seen
but
in
the
Son
,
nor
can
beleevers
know
what
he
is
,
but
by
seeing
what
the
Son
is
,
and
what
they
see
the
Son
to
be
,
that
the
Father
is
in
him
;
for
,
he
that
seeth
me
,
seeth
him
that
sent
me
.
Ver.
46.
I
am
come
a
light
into
the
world
,
that
whosoever
beleeveth
on
me
,
should
not
abide
in
darknesse
.
The
third
argument
pleading
against
these
evils
,
is
taken
from
the
fruit
and
utility
following
on
faith
in
him
;
to
wit
,
That
he
coming
to
be
the
light
of
the
world
,
beleevers
in
him
will
partake
thereof
,
and
not
abide
in
darkness
:
of
which
we
have
had
occasion
to
speak
before
.
Whence
learn
,
1.
The
world
without
Christ
is
lying
under
the
power
of
darknesse
,
both
of
ignorance
and
wickednesse
,
and
all
miseries
following
thereupon
,
for
,
the
world
needs
light
.
2.
Christ
is
the
discoverer
of
mens
misery
,
and
of
the
remedy
thereof
,
&
is
the
true
cordial
&
comfort
of
sinners
against
all
their
miseries
;
for
,
saith
he
,
I
am
come
a
light
into
the
world
3.
As
Christ
is
the
true
light
of
the
world
,
so
it
pleased
him
to
be
at
pains
to
manifest
himselfe
unto
the
world
,
to
make
men
partakers
of
the
fruits
and
benefits
thereof
;
for
,
I
am
come
a
light
into
the
world
,
that
whosoever
beleeveth
on
me
should
not
abide
in
darkness
.
4.
The
way
to
partake
of
the
benefits
that
are
in
Christ
,
is
to
embrace
his
person
by
saith
,
and
so
to
draw
out
that
fulnesse
of
consolation
that
is
in
him
;
for
,
the
promise
is
made
to
whosoever
beleeveth
o●
him
.
5.
Beleevers
in
Christ
,
as
they
ought
to
shine
as
lights
,
being
illuminate
by
him
,
who
is
the
light
of
the
world
,
Phil.
2.15
.
and
as
children
of
light
,
Eph.
5
8.
So
they
shall
by
faith
be
translated
out
of
the
Kingdome
of
darknesse
,
as
to
the
state
of
their
person
,
Col.
1.13
.
and
shall
dayly
partake
of
that
light
of
direction
,
refreshment
,
and
consolation
that
is
in
him
;
for
,
whosoever
beleeveth
on
me
,
shall
not
abide
in
darknesse
.
And
if
men
would
in
the
first
place
cherish
faith
,
their
light
and
consolation
would
grow
more
.
Verse
47.
And
if
any
man
heare
my
words
,
and
beleeve
not
,
I
judge
him
not
:
For
I
came
not
to
judge
the
world
,
but
to
save
the
world
.
48.
He
that
rejecteth
me
,
and
receiveth
not
my
words
,
hath
one
that
judgeth
him
:
the
word
that
I
have
spoken
,
the
same
shall
judge
him
in
the
last
day
.
The
fourth
argument
is
taken
from
the
sad
judgement
abiding
all
unbeleevers
and
rejecters
of
him
,
and
his
doctrine
;
For
which
end
,
he
appealeth
them
to
the
judgement
of
the
last
day
;
Declaring
,
that
however
in
his
first
coming
,
his
e●
and
was
not
to
judge
,
but
to
offer
salvation
and
mercy
to
the
world
;
Yet
they
should
be
judged
in
the
last
day
;
And
though
there
were
no
other
witnesse
,
yet
his
Word
preached
should
be
a
sufficient
testimony
against
them
,
at
that
time
.
For
further
clearing
of
what
is
said
of
the
end
of
Christs
coming
,
compare
,
Chap.
3.17
.
Only
it
is
to
be
marked
,
that
this
argument
strikes
mainly
against
the
wicked
unbeleevers
,
and
not
the
other
sort
,
save
in
so
far
as
by
continuing
in
not
confessing
of
him
when
he
inculcates
that
duty
upon
them
,
they
prove
themselves
never
to
have
been
sound
beleevers
.
From
verse
47.
Learn
,
1.
Not
only
rich
promises
and
gracious
offers
,
but
even
sharp
threatnings
are
a
mean
appointed
of
God
to
stir
up
men
to
embrace
the
Gospel
;
Therefore
is
the
argument
subjoyned
to
the
rest
here
.
2.
Albeit
the
Gospel
be
glad
tydings
of
joy
,
and
contain
cordials
and
remedies
against
all
the
curses
and
threatning●
of
the
Law
;
Yet
it
contains
also
threatnings
against
despisers
,
as
terrible
as
any
threatning
of
the
Law
;
as
here
we
see
.
3.
Whatever
be
the
judgements
to
come
on
these
who
hear
not
the
Gospel
,
yet
their
danger
is
by
far
greatest
,
who
hear
and
obey
not
;
for
,
this
threatning
is
against
them
who
hear
Christs
words
.
See
Chap.
15.22
.
4.
Not
only
are
they
guilty
of
sin
,
and
liable
to
judgement
,
who
having
the
opportunity
,
yet
will
not
hear
,
or
who
hearing
,
do
persecute
;
But
even
they
also
who
hearing
,
will
not
beleeve
nor
give
credite
to
what
hath
been
said
,
and
close
with
it
accordingly
;
for
,
the
threatning
goeth
out
against
them
who
hear
and
beleeve
not
.
5.
Such
is
Christs
mercy
and
long
suffering
,
that
when
men
do
not
beleeve
on
him
,
yet
he
will
essay
them
with
mercy
▪
and
leave
them
ro●me
for
repentance
and
faith
;
for
,
saith
he
,
I
judge
him
not
,
to
wit
,
as
yet
,
and
I
came
to
save
the
world
.
Albeit
the
unbeleeve●
be
already
condemned
by
the
sentence
of
the
Law
,
Joh.
3.18
.
and
doth
carry
his
dittay
in
his
bosome
with
him
,
yet
the
full
sentence
and
execution
is
not
past
at
first
,
but
he
is
yet
waited
on
.
6.
Albeit
Christ
be
alwayes
Judge
of
the
world
,
yet
in
his
first
coming
,
he
laid
aside
the
person
of
a
Judge
,
and
took
on
the
office
of
a
Mediatour
and
Saviour
,
to
offer
and
purchase
mercy
;
for
,
I
judge
him
not
;
for
,
I
came
not
to
judge
the
world
.
but
to
save
the
world
.
7.
In
Christs
●●st
coming
his
proper
errand
was
,
and
the
nature
o●
his
work
tended
,
to
save
sinners
;
So
that
if
it
be
an
occasion
of
condemnation
to
any
,
they
have
themselves
and
their
own
corruptions
to
blame
,
in
that
they
stumble
at
,
and
do
abuse
their
own
mercy
;
for
,
it
is
held
out
here
as
Christs
proper
errand
,
not
to
judge
the
world
,
but
to
save
the
world
.
From
verse
48.
Learn
,
1
Christ
and
his
doctrine
are
inseparable
,
and
as
the
one
is
entertained
,
so
is
the
other
;
for
,
rejecting
him
is
joy●ed
with
not
receiving
his
words
.
So
that
where
the
Word
hath
no
place
,
he
is
rejected
.
2.
Whatever
use
men
may
seem
to
make
of
Christs
Word
,
yet
none
are
beleevers
thereof
,
but
they
who
so
hear
,
as
to
receive
and
admit
it
into
their
hearts
,
and
Christ
in
it
;
for
,
so
,
not
to
beleeve
,
ver.
47.
is
expounded
,
he
rejects
me
,
and
receiveth
not
my
words
.
3.
It
is
not
their
sin
who
are
studying
to
beleeve
and
yet
are
kept
wrestling
under
the
power
of
unbelief
,
that
Christ
will
bring
into
judgement
;
but
the
sin
of
these
who
care
not
to
beleeve
;
for
,
such
are
to
be
judged
here
,
who
reject
me
,
&c.
4.
It
is
a
sad
plague
on
wicked
unbeleevers
who
hear
the
Gospel
,
that
their
unbelief
is
joined
with
disdain
to
Christ
,
and
contempt
of
his
Gospel
and
grace
;
and
that
Christ
will
so
judge
of
it
;
for
,
so
Christ
calls
it
here
,
he
that
rejecteth
me
(
with
contempt
and
disdain
,
choosing
other
things
before
me
,
as
the
Word
imports
)
and
receiveth
not
my
words
,
not
accounting
them
worthy
to
have
any
place
with
him
.
5.
Albeit
sin
be
not
soon
punished
;
yea
,
albeit
Christ
be
the
Mediatour
of
sinners
;
yet
such
as
despise
him
,
he
will
not
keep
them
from
judgement
;
for
,
such
a
man
hath
one
that
judgeth
him
,
whereby
is
meant
,
not
so
much
that
the
Father
doth
judge
them
,
though
the
Son
at
his
first
coming
,
do
not
,
as
that
certainly
they
will
not
escape
a
Judge
and
judgement
,
as
is
after
cleared
.
See
Prov.
11.2
.
Eccles.
8.11
,
12.
6.
However
the
Lord
deal
with
men
here
,
and
however
in
his
forbearance
they
may
escape
judgement
;
Yet
they
will
not
escape
the
judgement
of
the
last
day
,
which
will
sadly
enough
compense
all
delayes
;
for
,
he
shall
be
judged
in
the
last
day
.
7.
Albeit
in
the
day
of
judgement
,
wicked
men
will
be
called
to
an
account
for
all
their
sins
against
the
Law
;
Yet
the
contempt
of
the
Gospel
will
be
their
saddest
dittay
;
for
,
he
that
rejecteth
me
,
the
word
that
I
have
spoken
shall
judge
him
,
that
is
,
the
Word
of
the
Gospel
delivered
by
Christ
,
in
whose
mouth
soever
it
be
,
though
it
will
have
its
own
peculiar
weight
against
these
who
heard
him
,
that
he
came
and
spake
it
himselfe
.
8.
Though
all
other
witnesses
against
a
wicked
man
were
gone
;
yet
the
Word
preached
will
stand
up
against
him
,
as
a
witness
and
dittay
in
the
great
day
:
for
,
the
word
shall
judge
him
in
the
last
day
.
It
shall
be
a
witness
of
what
was
offered
,
and
make
up
a
dittay
against
him
for
his
contempt
,
upon
which
Christ
shall
pronounce
sentence
.
9.
The
Word
of
God
is
so
sure
and
infallibly
,
that
Christs
sentence
in
the
great
day
(
when
heaven
and
earth
shall
passe
away
)
shall
proceed
according
to
the
verdict
and
testimony
thereof
;
for
,
the
word
that
I
have
spaken
,
shall
judge
him
in
the
last
day
.
Christ
will
pronounce
then
according
to
what
it
sayeth
now
,
and
that
as
well
in
favours
of
beleevers
,
as
against
unbeleevers
.
Ver.
49.
For
I
have
not
spoken
of
my selfe
;
but
the
Father
which
sent
me
,
he
gave
me
a
commandment
what
I
should
say
,
and
what
I
should
speak
.
50.
And
I
know
that
his
commandment
is
life
everlasting
:
whatsoever
I
speak
therefore
even
as
the
Father
said
unto
me
so
I
speak
.
The
last
argument
serves
to
confirme
and
clear
the
former
,
and
is
taken
from
the
authority
of
his
doctrine
.
For
,
whereas
they
might
except
,
that
they
were
not
afraid
of
his
words
,
as
being
only
his
own
.
He
answers
,
that
he
spake
not
of
himselfe
,
but
what
was
the
Fathers
word
also
,
And
to
confirme
this
,
1.
He
declareth
that
he
had
received
a
commission
from
the
Father
who
sent
him
,
concerning
his
doctrine
,
and
what
to
say
and
speak
.
2.
That
he
was
perswaded
this
doctrine
delivered
to
him
by
the
Father
,
points
out
the
true
way
to
eternal
life
.
3.
That
he
had
exactly
followed
this
commission
in
preaching
,
both
for
matter
and
manner
.
Hence
the
argument
concludes
strongly
two
wayes
.
1.
That
his
Word
and
doctrine
being
divine
,
and
the
Fathers
as
well
as
his
,
it
was
sufficient
to
judge
and
condemne
all
despisers
.
2.
That
his
doctrine
only
pointing
out
the
true
way
to
life
,
and
means
of
attaining
it
,
they
could
not
misse
condemnation
who
would
not
hearken
unto
it
.
Whence
learn
,
1.
Albeit
Christs
doctrine
be
his
own
,
as
he
is
true
God
and
the
wisdome
of
the
Father
;
Yet
it
is
not
his
own
,
as
meer
man
,
nor
as
secluding
the
Father
,
who
is
one
God
with
him
,
and
who
gave
him
a
commission
and
instructions
as
Mediatour
;
for
,
I
have
not
spoken
of
my selfe
,
but
the
Father
which
sent
me
,
he
gave
me
a
commandment
,
&c.
2.
The
Father
is
the
authour
and
approver
of
Christs
doctrine
,
no
lesse
then
Christ
himselfe
;
for
,
I
have
not
spoken
of
my selfe
,
&c.
3.
No
word
,
but
Gods
Word
,
is
sufficient
to
condemne
men
for
disobedience
;
and
if
men
cannot
prove
their
doctrine
to
be
divine
,
it
is
neither
to
be
obeyed
,
nor
are
terrours
for
the
neglect
thereof
to
be
regarded
;
Therefore
Christ
takes
this
as
the
proofe
that
his
Word
shall
judge
men
,
ver.
48.
for
,
I
have
not
spoken
of
my selfe
,
but
the
Father
which
sent
me
,
he
gave
me
a
commandment
,
what
I
should
say
,
and
what
I
should
speak
.
And
this
he
exactly
followed
,
as
ver.
50.
The
two
words
,
of
saying
,
and
speaking
,
may
be
taken
comprehensively
,
as
pointing
out
all
the
wayes
of
delivering
his
commission
,
by
set
and
solemne
preaching
,
or
occasional
conferences
;
and
the
whole
subject
matter
of
his
preaching
,
in
precepts
,
promises
and
threatnings
.
And
so
it
will
import
,
that
his
commission
from
the
Father
was
full
,
both
for
matter
and
manner
,
and
his
discharge
thereof
answerable
.
Yet
this
variety
of
expression
is
not
to
be
insisted
on
,
seeing
in
the
following
verse
Christ
useth
one
of
the
words
in
place
of
both
.
4.
When
men
speak
by
commission
from
another
,
and
according
thereunto
,
the
refuser
of
the
message
must
be
accountable
to
the
Authour
and
sender
thereof
;
for
,
so
doth
Christ
prove
his
Word
should
judge
them
,
seeing
God
is
the
author
thereof
,
who
will
call
them
to
an
account
.
5.
The
summe
of
Christs
doctrine
,
which
he
delivered
from
the
Father
,
is
,
to
point
out
eternal
life
to
lost
sinners
,
and
the
way
and
means
leading
thereunto
;
for
,
his
commandment
(
or
the
doctrine
,
which
I
,
at
his
command
,
have
preached
)
is
life
everlasting
.
See
Joh
17.3
.
6.
Whatever
esteeme
sinners
have
of
the
Gospel
;
yet
it
is
sure
in
it selfe
that
there
is
no
salvation
by
any
other
way
or
doctrine
,
but
by
embracing
thereof
;
and
as
Christ
is
,
so
every
Preacher
ought
to
be
perswaded
of
the
excellency
thereof
;
Therefore
,
saith
Christ
,
in
opposition
to
all
their
misconstructions
,
I
know
that
his
commandment
is
life
everlasting
.
7.
Christ
is
a
true
Prophet
,
who
spake
neither
more
or
lesse
in
the
doctrine
of
the
Gospel
,
then
what
was
the
Fathers
will
should
be
delivered
to
us
;
for
,
whatsoever
I
speak
,
even
as
the
Father
said
unto
me
,
so
I
speak
.
8.
It
is
the
duty
of
the
Messengers
of
the
Gospel
to
cleave
close
to
their
commission
,
without
adding
or
diminishing
;
for
,
herein
Christs
practice
is
a
pattern
of
their
duty
.
9.
Such
as
are
perswaded
of
the
excellency
and
absolute
necessity
of
the
Gospel
,
will
cleave
to
it
,
and
publish
it
in
their
stations
,
were
their
discouragements
never
so
many
,
or
the
opposition
made
to
them
never
so
great
;
for
,
upon
this
,
I
know
that
his
commandment
is
life
everlasting
,
Christ
inferreth
this
by
way
of
conclusion
,
whatever
I
speak
therefore
,
even
as
the
Father
said
to
me
,
so
I
speak
.
Intimating
that
upon
this
knowledge
of
the
worth
of
his
doctrine
,
he
cleaves
to
it
,
and
speaks
it
,
however
they
contemned
him
and
it
.
CHAP.
XIII
.
HItherto
John
hath
recorded
Christs
proceedings
in
his
ministry
with
all
sorts
of
people
,
and
especially
these
things
in
his
doctrine
and
miracles
which
had
been
omitted
by
the
other
Evangelists
.
Now
in
this
and
the
following
chapters
,
to
chap.
18
he
records
Christs
carriage
toward
his
disciples
,
in
taking
his
farewell
at
the
last
passeover
;
omitting
(
for
most
part
)
what
the
rest
have
set
down
,
and
recording
what
they
had
omitted
.
And
in
this
Christ
having
warned
them
of
a
traitour
among
themselves
,
of
his
removal
from
them
by
his
death
,
and
his
resurrection
and
ascension
following
thereupon
,
and
of
their
own
trials
and
exercises
they
were
to
meet
with
;
He
doth
largely
let
forth
his
heart
unto
them
,
in
sweet
cordials
against
his
death
and
departure
from
them
,
in
notable
directions
and
encouragements
unto
them
as
preachers
of
the
Gospel
,
and
in
delivering
his
full
Testament
to
them
,
and
to
all
Saints
in
them
:
Closing
all
with
a
solemne
and
publike
prayer
to
the
Father
.
In
this
chapter
is
recorded
,
1.
Christs
washing
of
the
disciples
feet
,
with
the
interpretation
thereof
,
ver.
1.
—
17.
2.
His
discovering
of
Judas
the
traitour
,
ver.
18.
—
30.
3.
Christs
doctrine
to
the
disciples
,
upon
Judas
his
removal
,
ver.
31.
—
35.
4.
His
repression
of
Peters
rash
presumption
,
ver.
36
,
37
,
38.
Ver.
1.
NOw
before
the
feast
of
the
Passeover
,
when
Jesus
knew
that
his
houre
was
come
,
that
he
should
depart
out
of
this
world
unto
the
Father
,
having
loved
his
own
which
were
in
the
world
,
he
loved
them
unto
the
end
.
This
first
part
of
the
Chapter
,
containing
Christs
washing
of
his
disciples
feet
,
may
be
taken
up
in
this
order
.
1.
The
circumstance
of
time
is
noted
,
wherein
this
and
what
followeth
was
done
,
together
with
some
causes
and
considerations
moving
Christ
so
to
do
at
such
a
time
,
ver.
1
,
2
,
3.
2.
The
fact
it selfe
is
recorded
,
ver.
4
,
5.
3.
The
interpretation
thereof
is
subjoyned
,
partly
,
upon
occasion
of
Peters
refusal
,
wherein
,
chiefly
,
this
was●ing
their
feet
is
expounded
as
it
is
a
signe
of
inward
washing
,
ver.
6.
—
11.
and
partly
,
after
he
had
done
with
washing
,
wherein
he
expounds
what
he
meant
by
his
doing
of
that
servile
employment
of
washing
their
feet
himselfe
at
that
time
,
ver.
12.
—
17.
In
this
verse
we
have
recorded
,
a
more
general
designation
of
the
time
,
that
it
was
before
the
feast
of
the
Passeover
;
together
with
the
first
and
chiefe
cause
and
consideration
leading
Christ
to
this
practice
,
and
what
followed
;
Namely
,
that
he
did
constantly
and
unchangably
love
his
own
,
and
therefore
,
knowing
that
now
his
time
to
depart
from
them
was
approaching
at
this
feast
,
he
was
resolving
beforehand
to
give
them
some
ample
proofe
of
his
love
,
as
accordingly
he
did
in
washing
their
feet
,
preaching
sweetly
unto
them
,
and
praying
for
them
.
For
clearing
the
words
,
Consider
,
1.
While
John
saith
,
that
this
was
before
the
feast
of
the
Passeover
,
it
was
not
so
to
be
understood
,
as
if
this
were
done
before
the
feast
,
for
that
supper
,
ver.
2.
after
which
he
washed
their
feet
,
was
the
passeover
.
But
the
meaning
is
;
That
he
was
thinking
and
resolving
on
this
practice
before
he
sate
down
,
either
that
same
day
,
or
possibly
some
daies
before
:
And
,
that
albeit
it
was
done
at
the
supper
of
the
passeover
,
yet
it
was
done
before
the
feast
of
unleavened
bread
at
the
passeover
,
which
began
the
day
following
,
Lev.
23.5
,
6
,
7.
yea
,
and
before
the
day
which
the
Jewes
observed
for
eating
the
passeover
,
as
we
will
hear
on
ver.
2.
Consider
,
2.
Whereas
this
love
of
Christ
toward
his
own
,
breaks
forth
in
these
sweet
effects
toward
the
disciples
only
;
Yet
in
this
they
are
not
to
be
looked
on
as
so
many
individual
men
,
nor
as
Apostles
,
nor
yet
as
representing
Ministers
only
,
but
also
as
representing
all
Christs
true
children
,
who
are
edified
and
comforted
by
what
he
did
to
them
,
and
whose
allowance
and
legacy
Christ
did
here
commit
to
his
Apostles
in
their
name
,
as
to
the
general
Teachers
of
his
Church
,
to
be
by
them
and
their
successours
published
to
his
own
throughout
the
world
.
And
therefore
the
denomination
is
general
,
his
own
,
that
every
one
who
make
sure
an
interest
in
him
,
may
put
in
their
own
name
.
Doctrine
1.
As
Christ
came
into
this
world
,
to
work
the
work
of
redemption
;
so
there
was
a
set
time
wherein
he
departed
out
of
it
,
in
respect
of
his
bodily
presence
;
for
,
there
is
an
hour
,
wherein
he
should
depart
out
of
this
world
.
2.
Christ
choosed
the
time
of
the
Jewish
passeover
to
suffer
in
,
that
he
might
prove
himselfe
to
be
the
substance
of
that
type
,
whose
blood
it
is
that
delivers
us
from
the
destroying
Angel
,
and
by
whose
obedience
unto
death
we
are
delivered
from
the
bondage
of
sin
,
the
tyrany
of
Satan
,
and
the
leaven
of
corruption
and
unsoundness
,
answerable
to
the
temporal
delivery
of
Israel
from
Egypt
and
Pharaoh
,
and
their
observation
of
the
feast
with
unleavened
bread
;
Therefore
it
is
marked
that
at
the
feast
of
the
Passeover
,
his
hour
was
come
wherein
he
should
depart
out
of
this
world
.
See
1
Cor.
5.7
.
3.
Christ
was
not
surprized
with
his
sufferings
,
nor
were
they
carried
out
according
to
the
will
of
enemies
;
But
the
time
thereof
was
determined
,
and
he
knew
of
it
before
hand
:
for
,
Jesus
knew
that
his
hour
was
come
.
4.
Christ
may
be
trusted
by
his
people
,
and
they
may
commit
all
their
lots
to
him
,
who
is
on
all
his
Fathers
counsels
,
and
knows
all
the
machinations
of
his
enemies
;
Therefore
is
he
pointed
out
here
,
as
knowing
all
that
was
coming
,
even
the
treachery
of
Judas
also
,
that
he
may
be
trusted
in
as
an
omniscient
Lord
.
5.
It
is
not
enough
to
foresee
what
troubles
will
come
,
or
may
come
,
unlesse
we
spend
our
time
profitably
,
in
preparing
and
making
ready
for
them
;
Therefore
is
Christs
knowing
that
his
hour
was
come
,
marked
,
as
a
reason
why
he
was
so
busie
in
the
following
purpose
;
Namely
,
that
as
his
enemies
were
making
ready
,
so
he
was
making
ready
also
;
and
having
nothing
to
do
for
himselfe
,
he
spends
his
time
in
preparing
the
disciples
for
the
storme
.
6.
Christ
not
only
lets
out
proofes
of
his
love
to
his
own
,
when
they
need
them
;
But
he
is
thinking
thoughts
of
peace
,
and
resolving
to
let
them
out
,
when
they
little
dream
of
such
a
thing
,
till
it
appear
:
Therefore
it
is
marked
,
that
before
the
feast
of
the
Passeover
,
Christ
was
foreseeing
the
storme
,
and
resolving
to
let
out
proofes
of
love
to
his
disciples
,
which
yet
appeared
not
till
after
supper
,
ver.
2.
7.
There
is
no
difficultie
so
sad
,
but
Christ
and
his
followers
may
get
a
comfortable
look
of
it
,
were
it
even
of
death
it self
;
for
,
herein
Christ
hath
cast
a
copy
,
who
looked
on
his
sad
and
bitter
death
,
with
what
followed
in
his
resurrection
and
ascension
,
as
a
departing
out
of
this
world
,
unto
the
Father
.
8.
It
is
a
comfortable
sight
of
death
unto
Saints
,
that
hereby
they
are
translated
from
the
miseries
,
toiles
,
and
vexations
,
of
this
world
,
to
go
rest
with
,
and
enjoy
God
;
for
,
herein
hath
Christ
led
the
way
,
who
departed
out
of
this
world
,
unto
the
Father
,
and
did
so
look
on
his
death
.
9.
It
adds
to
the
comfortable
sight
of
death
,
that
Saints
do
hereby
not
only
go
to
God
,
but
do
go
to
him
as
their
Father
through
Christ
;
for
,
so
did
Christ
;
for
,
so
did
Christ
depart
unto
the
Father
,
and
made
way
for
our
going
to
him
as
a
Father
in
him
,
as
Chap.
20.17
,
10.
It
●ds
also
to
the
consolation
,
that
as
the
time
of
our
change
is
determined
by
God
;
so
it
is
measured
by
houres
,
which
will
at
last
come
to
an
end
,
and
the
prisoners
be
set
free
;
for
,
now
after
some
time
and
houres
in
serving
his
generation
,
the
determined
hour
was
come
,
wherein
he
should
depart
out
of
this
world
.
11.
Albeit
Christ
conversed
but
a
short
while
in
the
world
,
in
respect
of
his
bodily
presence
;
yet
he
did
make
and
dayly
makes
a
fair
purchase
in
it
by
drawing
sinners
to
himselfe
;
for
,
he
hath
his
own
in
it
.
12.
As
Christs
people
ought
to
resigne
themselves
to
him
,
and
be
wholly
for
him
;
so
he
hath
a
peculiar
interest
in
them
,
is
specially
concerned
in
all
their
conditions
,
and
,
allowes
special
favours
,
priviledges
,
and
care
,
upon
them
;
for
,
they
are
his
own
,
or
his
property
and
peculiar
ones
.
13.
Love
,
even
the
infinite
love
of
tender
hearted
Christ
,
is
the
allowance
and
portion
of
all
his
peculiar
ones
;
for
,
he
loved
his
own
.
14.
Albeit
Christ
leave
his
children
in
this
tempestuous
world
,
to
be
humbled
with
the
reliques
of
sin
,
and
tossed
with
the
tempests
of
time
;
Yet
that
doth
neither
take
away
their
interest
in
him
,
nor
his
love
toward
them
;
for
,
he
loved
his
own
in
the
world
.
15.
The
disadvantages
of
Saints
,
and
particularly
,
their
being
lest
in
the
world
when
Christ
went
out
of
it
,
is
so
far
from
hindering
his
love
toward
them
,
that
it
is
rather
an
argument
why
he
should
love
them
,
and
let
out
more
of
it
;
for
,
it
is
not
only
not
an
hinderance
of
his
love
,
but
an
argument
also
,
he
loved
his
own
,
because
they
were
in
the
world
.
And
especially
now
,
in
his
farewel
,
he
would
give
a
proofe
of
it
,
considering
the
dangers
unto
which
they
were
left
exposed
.
16.
It
is
not
enough
to
see
Christs
love
towards
his
Saints
in
some
particular
passages
,
but
they
must
labour
to
see
an
uninterrupted
course
thereof
,
from
the
time
of
their
closing
with
him
;
Therefore
,
now
at
his
farewel
,
he
cleareth
all
by-go●
as
,
that
he
had
hitherto
loved
them
,
as
well
as
he
was
now
to
give
a
proofe
of
it
.
Having
loved
his
own
,
&c.
17.
Christs
love
is
not
to
be
measured
by
kinde
out-lettings
to
the
satisfaction
of
sense
,
but
the
summe
o●
all
his
dealing
toward
his
own
,
is
love
,
which
ought
to
be
read
in
every
condition
and
dispensation
,
were
it
even
in
keeping
up
his
tender
heart
for
a
time
;
for
,
albeit
there
had
been
many
several
passages
betwixt
him
and
his
disciples
,
and
some
of
them
very
crosse
to
their
humours
;
yet
all
is
summed
up
in
this
,
he
had
loved
his
own
.
18.
Christs
special
love
toward
his
own
is
unchangable
,
and
incessant
,
till
they
be
perfected
,
and
enjoy
the
full
effects
thereof
;
for
,
having
loved
his
own
,
he
loved
them
to
the
end
,
He
continued
his
love
from
the
beginning
till
now
he
is
to
dye
for
them
and
depart
from
them
,
and
continueth
it
even
then
,
and
will
do
so
,
till
they
be
brought
to
the
end
of
their
journey
.
19.
Christs
love
is
not
a
decaying
love
,
but
a
love
that
continually
growes
in
effects
;
Nor
is
it
a
love
that
consists
only
in
good
affection
and
wishes
,
but
breaks
forth
in
notable
expressions
,
as
he
hath
witnessed
by
his
dying
for
his
own
;
for
,
he
loved
them
to
the
end
,
even
to
the
death
he
suffered
for
them
,
and
in
so
doing
,
he
loved
them
perfectly
,
as
the
Word
also
will
signifie
,
proving
that
his
love
was
a
growing
love
,
in
letting
out
such
abundant
effects
at
the
last
.
20.
When
Christs
followers
are
in
any
danger
,
then
unchangeable
love
will
be
on
foot
,
to
cover
their
infirmities
under
tentation
,
and
to
provide
cordials
for
them
,
and
testifie
his
special
care
of
them
;
for
,
this
his
love
is
marked
as
a
cause
why
now
,
(
when
he
is
to
remove
they
are
to
be
scattered
and
shaken
with
tentation
,
and
left
desolate
,
)
he
will
let
out
so
much
of
his
heart
in
the
following
purpose
,
and
give
them
such
sweet
instructions
in
the
following
signe
and
explication
thereof
.
And
indeed
,
his
love
suffers
much
in
his
Disciples
need
,
and
if
there
were
no
more
,
his
love
is
enough
to
move
him
to
see
them
well
.
Verse
2.
And
supper
being
ended
(
the
devill
having
now
put
into
the
heart
of
Judas
Iscariot
Simons
sonne
to
betray
him
)
?
3.
Jesus
knowing
that
the
Father
had
given
all
things
into
his
hand
,
and
that
he
was
come
from
God
,
and
went
to
God
:
4.
He
riseth
from
Supper
,
—
In
the
first
of
these
verses
,
the
circumstance
of
time
,
wherein
Christ
did
these
things
that
follow
,
is
more
exactly
noted
,
that
it
was
after
supper
;
Unto
which
is
subjoyned
a
second
consideration
leading
him
to
the
following
practice
;
Namely
,
That
Satan
had
now
prevailed
with
Judas
to
betray
his
Master
;
which
as
it
holds
out
a
ground
why
our
milde
Lord
,
who
hitherto
had
borne
with
Judas
naughtinesse
,
and
pointed
at
it
only
in
general
,
is
now
pressed
to
discover
him
more
particularly
,
ver.
21.
since
it
concerned
him
in
his
glory
to
foretell
it
before
the
hand
:
So
,
more
especially
,
it
is
a
ground
of
his
washing
their
feet
,
and
of
his
following
sweet
and
useful
doctrine
.
For
knowing
his
time
to
be
now
short
,
and
that
this
night
Judas
would
betray
him
;
He
doth
busily
bestir
himselfe
,
to
pour
out
his
heart
in
his
disciples
bosome
,
and
will
let
no
minute
of
time
slip
,
but
in
that
one
night
did
fully
discover
his
heart
unto
them
,
and
give
an
ample
proofe
of
that
love
mentioned
,
ver.
1.
In
the
other
verse
is
subjoyned
a
third
consideration
moving
him
to
this
practice
,
Namely
,
That
notwithstanding
Judas
treachery
,
and
his
approaching
sufferings
,
yet
he
knew
his
own
excellency
and
greatnesse
,
that
all
power
and
authority
is
committed
to
him
,
and
that
as
he
came
from
God
by
his
incarnation
,
so
he
was
but
returning
to
God
by
the
chariot
of
his
sufferings
.
Which
as
it
points
out
his
admirable
condescendence
,
that
in
the
midst
of
such
thoughts
,
he
will
stoop
to
so
base
an
employment
;
So
it
contains
a
sweet
ground
of
his
following
practice
,
in
that
,
however
his
hazard
was
neare
,
yet
seeing
through
all
these
clouds
,
he
is
at
leisure
to
minde
and
promove
his
disciples
good
,
who
would
be
in
greater
need
through
his
suffering
and
removal
from
them
.
For
further
clearing
of
ver.
2.
Consider
,
1.
Whereas
it
is
said
,
that
supper
being
ended
,
he
did
this
,
and
yet
ver.
12.
he
sate
down
again
after
washing
,
and
ver.
26.
meat
is
before
him
,
of
which
he
distributes
to
Judas
;
we
are
to
consider
,
that
the
words
may
very
well
be
rendred
,
not
only
supper
being
ended
,
but
while
the
supper
was
,
or
,
while
it
was
supper
intimating
that
he
did
what
followeth
in
the
time
of
the
supper
,
and
did
interrupt
it
for
a
time
,
for
that
end
.
However
,
it
sufficeth
us
to
know
that
the
Passeover
was
eaten
before
he
arose
,
and
that
which
he
sate
down
to
again
,
was
a
second
service
,
or
common
supper
subjoyned
to
it
,
during
which
he
instituted
the
Sacrament
of
the
Supper
.
Consider
,
2.
It
is
a
greater
difficultie
to
clear
how
Christ
should
e●t
the
Passeover
this
night
,
and
yet
it
should
seem
the
Jewes
did
not
eat
it
till
the
night
following
,
Joh.
18.28
.
They
who
assert
that
Christ
did
anticipate
the
time
,
and
eat
it
a
day
sooner
then
was
appointed
,
that
so
he
,
who
was
our
true
Passeover
,
might
suffer
on
that
day
,
whereon
God
appointed
the
Passeover
to
be
killed
and
eaten
;
They
,
I
say
,
seem
not
to
remember
that
Christ
was
a
fulfiller
of
all
righteousnesse
:
Nor
was
there
any
such
prediction
of
Christs
suffering
on
that
day
,
as
should
necessitate
him
to
transgresse
a
positive
precept
.
Nor
do
they
sufficiently
clear
the
difficulty
,
who
assert
,
that
the
Jewes
did
eat
the
Passeover
the
same
night
with
Christ
,
being
the
fourteenth
day
of
the
moneth
;
and
that
what
is
said
,
Joh.
18.28
.
of
the
Jewes
keeping
themselves
undefiled
,
that
they
might
eat
the
Passeover
,
is
not
to
be
understood
of
the
Paschal
lamb
,
but
of
the
peace-offerings
on
the
first
day
of
the
feast
of
unleavened
bread
,
whereof
the
sacrificers
had
a
share
to
feast
on
For
it
will
not
be
cleared
from
Scripture
,
that
to
eat
the
passeover
,
is
spoken
of
any
other
thing
then
of
the
very
Paschal
lamb
.
Beside
Joh.
19.14
.
the
day
whereon
Christ
suffered
,
is
called
the
preparation
of
the
passeover
,
and
ver.
31.
the
sabbath
day
thereafter
is
called
an
high
day
,
which
importeth
more
,
as
we
shall
heare
.
1.
Therefore
,
for
clearing
the
difficulty
,
it
is
to
be
conceived
,
that
the
Jewes
by
an
ancient
tradition
(
received
,
as
is
supposed
in
Babel
)
when
ever
any
extraordinary
solemnity
fell
on
the
day
immediately
preceding
an
ordinary
Sabbath
,
they
used
to
translate
the
festivity
to
the
Sabbath
following
,
lest
there
should
be
two
dayes
concurring
wherein
they
might
not
work
.
And
so
here
the
first
day
of
the
feast
of
the
Passeover
,
or
unleavened
bread
,
(
which
,
with
the
last
of
the
seven
dayes
of
the
feast
,
was
an
holy
convocation
,
Num.
28.16
,
17
,
18
,
25.
)
falling
according
to
the
appointment
of
the
Law
,
upon
the
day
immediately
preceding
the
Sabbath
,
they
deferred
not
only
the
following
feast
,
but
even
the
eating
of
the
Passeover
till
the
evening
of
the
fifteenth
day
of
the
moneth
,
which
should
have
been
the
first
day
of
the
feast
,
(
as
seemeth
to
be
clear
from
Joh.
18.28
.
and
19.14
.
)
and
the
least
it selfe
,
they
conjoyned
with
the
ordinary
Sabbath
following
for
which
cause
it
is
called
an
●igh
day
,
Joh.
19.31
.
because
of
the
conjunction
of
two
festivities
.
For
the
mid-dayes
of
the
feast
of
unleavened
bread
,
betwixt
the
first
and
the
last
,
were
not
so
solemnly
observed
,
as
to
give
such
a
denomination
to
this
Sabbath
.
Now
Christ
,
not
heeding
their
Traditions
,
did
punctually
observe
the
day
institute
by
God
,
not
so
much
out
of
necessity
,
because
he
had
no
longer
time
to
live
(
for
he
might
have
prorogate
his
sufferings
)
as
to
shew
how
closly
we
ought
to
cleave
to
a
rule
in
the
matter
of
institute
worship
,
and
how
dangerous
it
is
to
deviate
,
let
the
alteration
have
never
so
many
fair
pretences
for
it
.
And
whereas
it
may
be
objection
,
that
this
differing
from
the
common
practice
would
have
been
full
of
hazard
to
Christ
,
and
matter
of
accusation
against
him
,
which
yet
they
never
produce
:
It
is
to
be
conceived
(
for
answer
)
not
only
that
Christ
did
not
stand
on
hazard
who
was
now
going
to
lay
down
his
life
,
but
further
also
,
that
this
matter
being
private
amongst
his
disciples
and
the
Master
of
the
house
,
(
who
it
seems
was
a
secret
friend
)
could
not
so
easily
come
to
their
knowledge
:
Or
,
rather
,
(
seeing
Judas
,
when
he
went
to
the
high
Priests
,
might
easily
have
told
it
,
if
he
had
not
been
restrained
)
that
the
Jewes
did
so
observe
this
Tradition
,
as
yet
in
these
troublous
times
,
any
who
pleased
to
submit
to
the
institute
rule
,
did
follow
it
.
Consider
,
3.
While
it
is
said
,
that
the
devil
had
now
put
it
into
the
heart
of
Judas
,
to
betray
him
,
the
meaning
is
not
,
that
either
Satan
only
now
began
to
tempt
him
to
it
,
or
that
the
matter
was
now
perfected
;
For
it
is
clear
from
Matth.
26.6
.
—
16.
that
upon
occasion
of
the
losse
of
the
ointment
,
of
which
we
heard
,
Chap.
12
,
3
,
4
,
&c.
he
had
made
a
bargain
with
the
chief
Priests
about
this
matter
,
and
from
ver.
27
,
30.
of
this
chapter
it
is
clear
,
that
after
this
he
was
wholly
given
up
to
Satan
,
not
only
to
project
and
capitulate
about
this
businesse
,
but
to
put
it
speedily
in
execution
.
So
the
meaning
is
,
that
Christ
took
notice
at
this
time
,
that
Judas
was
lately
prompted
by
Satan
to
go
and
capitulate
about
the
betraying
of
him
,
as
a
reason
why
he
would
now
be
busie
with
his
disciples
;
And
so
the
words
will
read
,
that
already
(
before
this
supper
)
the
devil
had
put
it
in
his
heart
.
To
which
may
be
added
further
,
that
through
his
abuse
of
the
Sacrament
of
the
Passeover
,
the
devil
got
more
footing
,
to
confirme
him
in
this
wicked
resolution
.
From
v.
2.
thus
cleared
,
Learn
,
1.
Such
as
do
seriously
minde
their
duty
,
and
consider
the
short
time
they
may
have
for
it
,
will
diligently
emprove
every
moment
of
opportunity
;
for
,
supper
being
ended
,
(
or
in
the
time
of
the
supper
)
Christ
falls
to
work
,
and
will
not
let
that
moment
of
time
betwixt
the
paschal
supper
,
and
the
rest
of
that
meal
,
and
his
instituting
of
the
Sacrament
,
passe
away
without
some
useful
instruction
to
his
disciples
.
2.
Such
as
conscientiously
employ
their
time
,
may
in
a
short
minute
thereof
,
(
which
being
idly
spent
,
would
seem
nothing
)
do
much
good
in
their
station
;
for
,
in
a
part
of
that
night
,
after
supper
was
ended
,
Christ
not
only
taught
his
disciples
by
washing
of
their
feet
,
but
did
deliver
the
sweet
doctrine
,
and
put
up
the
solemn
prayer
that
followes
.
3.
As
at
all
times
,
so
especially
before
and
after
the
participation
of
the
Sacrament
,
men
ought
to
study
purity
,
and
their
obligation
thereunto
,
that
they
may
employ
Christ
to
work
it
in
them
;
for
,
so
much
doth
this
circumstance
of
time
,
wherein
he
washed
the
disciples
feet
,
import
.
It
was
,
supper
being
ended
,
after
their
eating
the
paschal
lamb
,
to
teach
them
their
obligation
to
purity
,
who
were
made
partakers
of
such
a
mercy
:
And
before
the
Sacrament
of
the
Supper
,
to
teach
them
preparation
.
4.
Albeit
Christ
seem
not
alwayes
to
take
notice
of
mens
plots
against
him
;
yet
he
hath
still
an
eye
upon
them
,
and
will
give
proof
that
he
knowes
them
,
when
either
he
is
to
discover
,
or
prevent
,
or
emprove
them
:
Therefore
,
albeit
John
record
nothing
of
Christs
taking
notice
of
Judas
treachery
,
when
he
was
disappointed
of
the
ointment
,
yet
here
it
is
remarked
that
,
in
due
time
,
use
is
made
hereof
,
to
move
Christ
to
be
diligent
in
dealing
with
the
disciples
,
and
to
decipher
him
.
5.
As
the
right
use
of
Sacraments
,
is
a
special
mean
of
much
good
to
the
godly
;
so
Satan
never
gets
greater
advantage
of
wicked
men
,
then
after
their
prophane
abuse
of
such
precious
Ordinances
:
Therefore
also
is
it
marked
,
that
supper
being
ended
,
the
devil
hath
now
put
it
in
his
heart
to
betray
him
,
or
,
confirmed
him
yet
more
in
this
wicked
resolution
.
6
Albeit
mens
corruptions
be
prone
to
all
evil
,
and
Satan
have
some
hand
in
every
evil
;
yet
there
are
some
sins
that
are
singularly
diabolical
,
and
wherein
Satan
hath
a
chief
hand
,
as
being
such
as
could
not
be
acted
by
a
man
in
an
ordinary
course
of
sinning
,
unlesse
he
were
possessed
and
acted
by
Satan
in
an
extraordinary
manner
;
for
,
this
sin
is
not
simply
attribute
to
Judas
,
but
the
devil
put
in
the
heart
of
Judas
Iscariot
,
Simons
son
,
to
betray
him
.
It
was
not
a
sin
of
humane
infirmity
,
but
a
devillish
sin
so
to
do
.
Such
diabolical
suggestions
may
be
darted
into
the
bosome
of
believers
,
and
therefore
they
are
warned
to
quench
them
,
Eph.
6.16
.
But
the
wicked
do
give
way
to
them
.
7.
The
way
whereby
Satan
prevails
with
wicked
men
,
is
,
first
to
haunt
and
pester
their
heart
with
his
suggestions
,
till
they
be
gained
,
and
then
he
will
easily
carry
them
in
their
practice
to
act
for
him
;
for
,
thus
did
he
begin
here
,
he
put
it
in
the
heart
of
Judas
Iscariot
,
&c.
8.
Albeit
the
tentation
and
suggestion
unto
evil
be
from
Satan
,
yet
mens
corruptions
furnish
him
matter
to
work
upon
,
and
their
dwelling
upon
wicked
thoughts
doth
furnish
occasion
to
him
to
tempt
,
and
bloweth
up
the
spark
of
his
tentation
into
a
flame
;
for
,
thus
it
appears
,
Satan
got
into
his
heart
by
reason
of
his
covetousnesse
;
for
,
being
disappointed
of
the
price
of
the
ointment
,
chap.
12.5
,
6.
he
is
grieved
and
vexed
at
it
;
and
while
he
is
thinking
how
to
make
it
up
some
other
way
,
Satan
darts
in
this
,
that
he
should
essay
the
trade
of
treachery
,
which
presently
kindled
,
as
when
fire
is
put
to
powder
.
9.
Whatever
be
Satans
designe
against
the
man
whom
he
tempts
,
or
against
the
Saints
,
when
he
stirreth
up
persecutors
;
yet
his
great
design
is
against
Christ
himself
;
for
,
here
he
put
in
the
heart
of
Judas
to
betray
him
,
not
so
much
regarding
the
disciples
,
so
long
as
he
was
in
the
world
,
to
be
the
Butt
of
his
malice
.
10.
Satan
doth
oppose
himself
against
Christ
and
his
followers
,
not
only
by
more
immediate
tentations
,
(
whereof
Christ
also
had
proof
,
Mat.
4
)
or
by
stirring
up
open
persecutors
;
But
one
of
his
special
engines
,
is
,
to
employ
treacherous
friends
,
to
betray
him
and
them
;
for
,
this
was
Satans
great
work
,
to
get
a
domestick
,
Judas
,
to
betray
him
.
11.
Satan
getting
way
,
may
not
only
prevail
with
most
eminent
visible
Professours
,
or
ordinary
Teachers
,
but
even
with
some
among
the
very
Apostles
,
to
do
a
piece
of
the
worst
service
that
ever
was
done
to
Christ
;
for
,
here
he
puts
in
the
heart
of
an
Apostle
,
Judas
Iscariot
,
Simons
son
,
(
so
described
,
to
distinguish
him
from
another
Apostle
of
the
same
name
,
as
chap
6.71
.
)
to
betray
him
.
12.
No
apprehension
or
thoughts
of
trouble
did
alter
Christs
heart
toward
his
people
;
but
the
more
violent
and
near
the
storme
was
to
him
,
the
more
diligent
was
he
to
lay
out
himself
for
their
good
;
Therefore
is
this
treachery
of
Judas
marked
here
,
to
shew
that
Christs
thoughts
thereof
,
did
but
stir
him
up
to
be
more
sedulous
in
instructing
them
.
And
if
the
thoughts
of
distracting
trouble
could
not
take
him
off
from
his
care
of
them
,
we
have
the
lesse
cause
to
fear
his
forgetfulnesse
of
us
,
now
when
he
is
above
all
stormes
,
in
his
own
blessed
person
.
From
v.
3.
Learn
,
1.
Whatever
were
the
attempts
of
Satan
and
his
instruments
against
Christ
,
and
whatever
his
condescendence
was
,
to
give
way
unto
them
;
yet
he
was
truly
excellent
and
great
in
the
midst
of
all
his
condescendence
and
sufferings
;
for
,
even
when
Judas
is
consulting
to
betray
him
,
it
held
true
that
the
Father
had
given
all
things
into
his
hands
,
&c.
2.
Whatever
it
pleased
Christ
to
condescend
unto
,
in
his
voluntary
exmanition
;
yet
he
needed
to
be
little
discouraged
at
the
attempts
of
enemies
,
or
his
sufferings
,
as
knowing
his
own
excellency
,
even
in
his
greatest
abasement
;
for
,
when
Judas
is
seeking
to
betray
him
,
Jesus
knew
,
even
then
,
that
the
Father
had
given
all
things
into
his
hands
,
&c.
3
It
is
the
duty
of
Saints
in
the
time
of
their
abasement
and
trials
,
not
to
dwell
alwayes
on
the
thoughts
of
these
;
but
to
raise
up
their
hearts
in
the
consideration
of
their
esteem
with
God
through
Christ
,
however
the
world
account
of
them
,
and
of
the
issue
of
their
trials
however
the
world
think
to
cut
them
off
thereby
,
as
the
off-scouring
of
the
earth
;
for
,
herein
Christ
hath
cast
them
a
copy
,
who
while
Judas
is
projecting
his
ruine
,
hath
his
heart
fraught
with
thoughts
of
his
own
dominion
and
glory
,
and
that
as
he
came
from
God
,
so
he
went
to
God
,
by
his
sufferings
,
4.
Christ
,
as
Mediatour
,
hath
a
soveraignty
and
power
over
all
things
committed
to
him
,
for
his
Churches
good
:
for
,
the
Father
hath
given
all
things
into
his
hands
&c.
See
chap.
3.35
.
Wherein
,
as
we
may
reade
his
glory
;
so
also
,
1.
That
Saints
may
sleep
soundly
,
having
such
a
friend
at
the
helme
of
Providence
.
2.
That
however
wicked
enemies
seem
to
rage
at
their
pleasure
against
Christ
and
his
followers
;
yet
they
are
given
also
into
his
hands
;
And
,
that
as
he
in
the
midst
of
traitours
and
enemies
,
was
yet
in
the
hands
(
if
not
of
friends
,
yet
)
of
servants
and
slaves
;
so
the
most
pernicious
of
them
are
given
,
through
him
,
to
the
Church
,
for
her
good
.
3.
That
men
are
but
great
fools
,
when
,
notwithstanding
all
their
covetousnesse
,
they
must
be
content
with
a
few
things
,
and
yet
all
things
might
be
theirs
,
in
a
right
sense
and
due
order
,
through
him
,
1
Tim.
4.8
.
Matth.
6.33
.
Rom.
8.32
.
for
all
things
are
his
,
and
theirs
in
him
.
4.
That
they
are
no
lesse
fools
,
who
make
themselves
slaves
to
any
thing
,
whereas
in
Christ
they
might
be
Masters
of
all
things
.
See
1
Cor.
3.21
,
22
,
23.
Doct.
5.
Whatever
were
mens
thoughts
of
Christ
,
yet
he
came
from
God
in
respect
of
the
divine
way
of
his
conception
,
and
his
Godheads
stooping
to
converse
with
us
in
the
shape
of
a
servant
;
And
,
he
was
his
Ambassadour
,
sent
to
deal
with
lost
man
in
his
Name
;
for
,
he
was
come
from
God
,
yet
so
as
he
did
not
leave
him
.
6.
However
Christ
and
his
sufferings
were
looked
on
by
carnal
man
;
yet
thereby
he
returned
to
God
,
to
be
glorified
with
him
as
Mediatour
,
yet
so
as
he
hath
not
left
his
people
;
for
,
he
went
to
God
.
7.
Christs
thoughts
of
his
excellency
will
not
hinder
his
condescendence
to
his
own
;
but
in
his
thoughts
of
greatest
glory
,
he
will
evidence
greatest
humility
;
and
his
knowing
of
his
own
excellency
makes
him
fit
to
minde
his
people
in
the
midst
of
his
greatest
sufferings
;
for
,
this
purpose
is
premitted
to
his
washing
their
feet
,
to
shew
,
how
consistent
his
thoughts
of
this
are
with
his
lowly
stooping
,
(
knowing
all
this
,
he
riseth
from
supper
,
&c.
)
And
it
is
subjoyned
to
Judas
treachery
,
to
shew
how
little
that
would
hinder
him
,
who
was
so
high
,
from
thinking
upon
his
poor
followers
.
Hereby
also
we
are
assured
,
that
as
his
thoughts
of
his
glory
did
not
,
so
his
possession
of
it
doth
not
hinder
him
from
condescending
to
the
necessities
of
his
own
.
—
and
laid
aside
his
garments
,
and
took
a
towell
,
and
girded
himself
.
5.
After
that
he
poureth
water
into
a
basin
,
and
began
to
wash
the
disciples
feet
,
and
to
wipe
them
with
the
towell
wherewith
he
was
girded
.
In
these
verses
,
the
fact
it self
,
of
Christs
washing
his
disciples
feet
,
is
recorded
.
Wherein
appeareth
his
admirable
humilitie
and
self-denial
,
in
that
he
layeth
his
state
and
his
own
refreshment
,
and
riseth
from
supper
while
his
servants
sate
still
:
he
layeth
aside
his
upper
garments
,
(
which
were
loose
)
as
servants
used
to
do
when
they
went
to
work
,
or
,
to
serve
their
Masters
;
he
girded
himself
with
a
towel
,
both
to
fasten
his
other
garments
upon
him
,
that
he
might
be
more
fit
for
the
work
,
and
to
have
it
in
readinesse
to
wipe
their
feet
with
it
.
And
having
provided
and
brought
the
basin
with
water
,
he
began
to
wash
and
wipe
their
feet
(
which
lay
out
behinde
them
,
as
they
leaned
at
table
,
and
)
which
was
a
most
servile
employment
,
1
Sam.
25.41
.
I
shall
not
need
here
to
enquire
,
whether
the
Jewes
had
such
a
custome
as
this
,
to
wash
their
feet
after
their
eating
of
the
paschal
Lamb
,
which
Christ
here
imitates
in
so
singular
a
way
,
and
emproves
to
so
notable
spiritual
advantage
.
Nor
shall
I
need
here
to
insist
on
this
practice
,
which
is
so
fully
explained
afterward
.
Only
,
for
present
,
Learn
,
1.
As
Christ
is
infinitely
glorious
and
exalted
in
himselfe
,
so
is
he
admirably
humble
and
condescending
to
his
people
;
for
,
our
High
Lord
riseth
from
supper
,
&c.
and
began
to
wash
his
disciples
feet
.
2.
Christs
humility
will
stoop
to
do
meanest
things
for
his
people
,
were
it
even
to
become
a
servant
to
them
;
for
,
he
acts
all
the
parts
of
a
mean
servant
here
.
And
he
did
this
,
being
on
earth
,
to
give
proof
what
mean
necessities
of
ours
he
will
stoop
to
take
notice
of
,
though
he
be
absent
in
body
.
3.
True
humility
is
the
compendious
way
to
true
honour
,
and
to
be
least
in
Christs
house
is
the
way
to
become
greatest
;
for
,
so
doth
he
teach
us
,
in
that
when
he
is
about
to
go
to
God
,
v.
3.
he
most
eminently
kithes
his
humility
.
4.
It
is
a
special
proof
of
Christs
love
,
and
of
his
care
of
his
people
in
the
midst
of
his
sufferings
and
glory
,
when
he
teacheth
humility
and
promoves
it
in
them
,
by
his
Word
,
Example
,
or
Dispensations
;
for
,
herein
all
the
former
considerations
,
of
his
love
to
them
,
and
his
care
of
them
,
when
he
thinks
of
his
sufferings
and
glory
,
did
appear
,
in
that
he
took
this
pains
not
only
to
stoop
to
them
,
but
to
cast
them
a
copy
,
and
give
them
a
lesson
of
humilitie
.
Verse
6.
Then
cometh
he
to
Simon
Peter
:
and
Peter
saith
unto
him
,
Lord
,
doest
thou
wash
my
feet
?
7.
Jesus
answered
,
and
said
unto
him
,
What
I
do
thou
knowest
not
now
:
but
thou
shalt
know
hereafter
.
Followeth
to
v.
12.
an
exposition
of
this
fact
,
upon
occasion
of
an
interruption
made
by
Peter
;
wherein
chiefly
this
fact
,
and
his
doing
of
it
,
is
explained
,
as
it
is
a
signe
of
another
inward
washing
.
This
Exposition
may
be
drawn
out
in
three
branches
,
contained
in
his
threefold
answer
to
Peters
proposals
and
resolutions
.
In
the
first
branch
of
the
Exposition
upon
occasion
of
Peters
question
,
testifying
his
admiration
,
and
shunning
of
such
condescendence
,
he
gives
notice
in
general
,
that
there
was
somewhat
more
in
it
then
the
bare
act
,
or
then
he
saw
for
present
,
whereof
he
should
be
informed
in
due
time
.
And
this
relates
to
his
doing
this
act
,
both
as
it
was
a
signe
,
and
as
it
was
a
servile
employment
in
it selfe
.
We
need
not
curiously
determine
,
whether
he
had
washen
any
before
he
came
to
Peter
,
who
had
made
no
such
scruple
of
it
;
But
shall
hold
to
what
John
here
records
,
that
coming
to
Peter
,
he
meets
with
this
stop
flowing
from
Peters
forwardnesse
,
and
gives
an
answer
to
it
.
From
v.
6.
Learn
,
1.
Our
Lords
humility
yet
further
shineth
,
in
that
not
only
doth
he
stoop
to
do
meanest
services
to
his
people
,
but
will
be
at
all
the
pains
himself
to
do
them
good
;
for
,
he
cometh
to
Simon
Peter
,
to
wash
him
,
while
he
is
sitting
still
at
Table
.
2.
There
is
no
interruption
or
impediment
laid
in
the
way
of
Christ
and
his
working
,
but
he
can
,
and
doth
emprove
it
to
precious
ends
and
advantages
;
for
,
out
of
Peters
refusal
and
interruption
he
beings
out
these
precious
instructions
,
which
he
would
inculcate
by
his
washing
of
their
feet
.
3.
Christs
abasing
of
himself
,
and
condescending
to
his
people
,
ought
not
to
obscure
his
Majesty
,
nor
make
them
forget
it
;
for
,
in
the
midst
of
this
his
stooping
,
he
is
to
Peter
,
Lord
.
4.
Christs
abasement
and
condescendence
for
his
peoples
good
,
is
truly
admirable
,
and
will
be
so
in
the
eyes
of
the
truly
godly
;
for
,
saith
he
,
by
way
of
admiration
;
Lord
,
dost
thou
wash
my
feet
!
5.
The
admirablenesse
of
Christs
condescendence
will
appear
,
if
we
consider
,
either
how
glorious
he
is
who
stoops
,
even
the
Lord
,
or
how
low
he
doth
stoop
,
even
to
wash
feet
;
or
,
to
whom
he
stoops
,
even
to
them
who
are
unworthy
of
what
he
doth
,
and
whom
it
beseems
not
to
be
so
dealt
with
,
though
it
beseem
him
well
so
to
deal
;
doest
thou
wash
my
feet
?
saith
humble
Peter
.
6.
As
it
is
commendable
to
fear
,
even
at
Christs
manifested
goodnesse
,
Hos.
3.5
.
So
Saints
ordinarily
run
to
an
extremity
in
that
case
,
and
do
so
fear
and
tremble
at
it
,
as
they
are
ready
to
decline
and
not
to
embrace
it
;
for
,
Peters
question
imports
not
only
his
admiration
at
,
but
his
desire
to
shun
this
condescendence
,
and
doth
put
a
stop
to
Christs
washing
and
conferring
this
favour
on
him
.
See
Luke
5.8
.
7.
Albeit
Christs
stooping
to
us
be
a
great
abasement
of
himself
;
yet
it
is
the
great
errour
of
Saints
,
to
think
that
he
will
not
account
it
his
great
glory
to
serve
them
;
for
,
herein
also
Peter
failed
,
in
thinking
Christ
had
forgot
himself
in
this
condescendence
.
From
v.
7.
Learn
,
1.
Christ
is
very
tender
of
the
weaknesses
of
his
own
,
so
long
as
they
discover
no
obstinacy
therein
;
for
,
he
gives
a
milde
answer
to
Peter
at
first
,
till
afterward
his
weaknesse
burst
forth
.
2.
Every
work
of
Christ
toward
his
people
,
beside
the
work
it self
,
carrieth
some
precious
thing
of
him
in
the
bosome
of
it
,
and
is
loaden
with
lessons
and
great
things
of
his
wisdom
,
power
,
goodnesse
,
&c.
for
,
so
is
supposed
here
,
that
Christ
is
doing
somewhat
which
Peter
knows
not
.
Which
is
not
to
be
understood
of
the
simple
washing
their
feet
,
(
for
Peter
knew
well
enough
that
he
was
about
to
wash
his
feet
)
but
that
this
washing
carried
somewhat
in
the
bosome
of
it
.
3.
That
which
the
Lord
is
doing
by
his
works
,
is
not
often
seen
in
the
mean
time
,
by
them
to
whom
it
is
done
;
for
,
What
I
do
thou
knowest
not
now
.
Yea
,
wherein
do
not
we
proclaim
our
ignorance
and
mistakes
of
what
he
is
about
?
And
no
wonder
we
be
in
the
dark
here
,
if
we
consider
,
1.
That
the
worker
of
these
works
is
wonderful
in
counsel
,
and
excellent
in
working
,
Isa.
28.29
.
Infinitely
beyond
Politicians
,
whose
projects
and
purposes
are
oft-times
hid
from
us
,
and
therefore
much
more
his
.
2.
That
the
way
of
his
working
and
bringing
about
of
his
purposes
,
is
very
strange
and
unperceivable
;
for
,
he
brings
things
out
of
nothing
,
Rom.
4.17
.
one
contrary
out
of
another
,
as
light
out
of
darknesse
,
2
Cor.
4.6
.
he
brings
meat
out
of
the
eater
,
and
takes
enemies
in
their
own
snares
.
3.
That
his
end
in
working
is
not
to
satisfie
our
sense
and
curiosity
,
but
he
chooseth
such
a
way
,
as
may
leave
enemies
to
harden
their
hearts
,
and
may
try
and
humble
his
people
.
Doct.
4.
Albeit
we
cannot
dive
into
the
depth
of
Christs
counsel
in
his
working
,
yet
we
ought
to
reverence
and
adore
him
therein
,
and
not
to
contest
with
him
;
and
to
yield
implicit
obedience
to
his
Will
,
revealing
our
duty
in
such
a
case
;
for
,
albeit
Peter
know
not
now
,
what
he
doth
,
yet
he
would
have
him
so
far
crediting
that
he
did
it
not
in
vain
,
as
to
submit
to
have
his
feet
washed
.
5.
Christ
will
have
us
first
yielding
obedience
to
his
Will
,
because
it
is
his
Will
,
and
to
wait
his
leisure
till
we
know
the
reason
of
it
:
Otherwise
,
we
do
not
obey
because
it
is
his
Will
,
but
because
of
the
reason
of
his
Command
;
for
,
he
will
absolutely
have
him
stoop
to
be
washed
by
him
,
and
then
wait
till
hereafter
,
to
know
what
it
means
,
and
for
what
end
he
doth
it
.
6.
Such
as
in
dark
cases
do
absolutely
submit
to
Gods
Will
,
in
the
matter
of
duty
or
dispensations
;
they
shall
,
in
due
time
,
see
a
reason
of
his
Will
,
and
know
so
much
of
his
counsel
and
purpose
in
his
working
,
as
is
needful
for
them
;
for
,
upon
Peters
obedience
is
promised
,
that
though
what
I
do
,
thou
knowest
not
now
,
yet
thou
shalt
know
hereafter
.
As
accordingly
was
made
good
in
the
following
explication
of
all
this
,
and
when
the
Spirit
was
poured
out
,
he
,
with
the
rest
,
understood
more
fully
this
and
other
things
.
Verse
8.
Peter
saith
unto
him
,
Thou
shalt
never
wash
my
feet
.
Jesus
answered
him
,
if
I
wash
thee
not
,
thou
hast
no
part
with
me
.
In
the
secend
branch
of
this
Exposition
,
upon
occasion
of
Peters
more
peremptory
refusal
,
there
is
a
further
Exposition
of
the
meaning
of
this
washing
,
and
of
the
necessity
of
what
he
intended
to
point
at
thereby
.
For
Peter
not
acquiescing
in
what
Christ
had
told
him
,
but
proceeding
from
admiration
to
a
wilful
refusal
,
that
Christ
should
wash
his
feet
,
as
conceiving
it
his
duty
in
modesty
to
refuse
;
however
Christ
should
presse
it
:
Christ
taking
hardly
with
this
,
renounces
all
communion
with
him
,
and
disclaims
that
Peter
had
any
interest
in
him
,
unlesse
he
did
wash
him
.
Which
doth
not
import
only
that
his
wilful
refusing
to
stoop
to
Christs
Will
in
this
external
washing
,
would
,
if
he
persisted
in
it
,
prove
him
to
be
in
a
bad
condition
,
though
that
be
true
in
it selfe
:
But
chiefly
,
(
as
the
following
exposition
of
washing
their
feet
in
particular
makes
clear
)
it
points
out
that
Christ
,
by
washing
their
feet
,
would
(
not
institute
a
Sacrament
,
but
)
put
them
in
minde
of
soule
washing
,
which
as
it
can
only
be
done
by
him
,
so
without
it
,
men
can
prove
no
interest
in
him
.
And
so
the
meaning
of
this
washing
in
general
is
,
to
point
out
the
necessity
of
washing
sinners
by
Regeneration
,
Justification
,
and
begun
Sanctification
,
which
was
also
the
signification
of
their
several
washing
under
the
Law
,
Ps.
51.
From
Peters
refusal
,
Learn
,
1.
Men
may
have
much
seeming
humility
in
the
matters
of
God
,
which
yet
is
but
preposterous
and
sinful
,
and
learnt
from
carnal
reason
;
for
,
such
was
Peters
humility
,
condemned
by
Christ
here
.
See
Col.
2.18
,
23.
2.
It
doth
not
justifie
mens
tentations
and
sinful
humility
,
that
it
seems
to
rise
from
much
good
,
but
we
are
to
distinguish
betwixt
what
is
really
good
,
and
what
tentations
Satan
fastens
on
it
;
for
,
this
condemned
humility
did
begin
at
admiration
,
at
Christs
condescendence
,
v.
6.
and
grounded
it self
upon
his
respect
to
Christ
,
and
disesteem
of
himself
.
3.
It
is
an
evidence
men
are
under
a
tentation
,
when
they
are
stiffe
,
and
do
pertinaciously
stand
out
against
Christs
verdict
;
And
in
particular
,
it
is
but
sinful
humility
,
when
men
will
not
submit
to
Christs
verdict
and
Will
;
for
,
this
was
the
fault
in
Peters
humility
,
that
he
would
not
take
satisfaction
from
Christ
,
concerning
what
he
was
doing
.
4.
It
is
but
sinful
and
preposterous
humility
,
which
refuseth
Christs
offer
,
whatever
it
be
,
or
how
unworthy
soever
we
be
of
it
;
for
,
this
also
was
Peters
fault
,
Thou
shalt
never
wash
my
feet
;
He
thought
himself
unworthy
of
this
condescendence
,
and
therefore
utterly
refuseth
to
admit
of
his
offer
;
so
the
contrary
of
this
in
the
Churches
admitting
of
Christs
commendation
,
seeing
he
was
pleased
to
have
a
desire
toward
her
,
Cant.
7.1
,
2
,
&c.
with
v.
10.
From
Christs
answer
to
Peter
,
Learn
,
1.
Saints
,
by
what
they
do
out
of
a
pretext
of
humility
,
may
be
running
on
a
snare
,
and
deserving
sad
threatnings
from
him
;
for
,
Peters
humility
meets
with
this
entertainment
.
2.
It
is
Christs
method
,
oft-times
with
his
people
,
to
break
their
obstinacy
with
sad
threatnings
,
and
to
boast
them
to
their
mercy
,
and
from
their
preposterous
humility
,
when
faire
dealing
will
not
perswade
them
;
for
,
thus
doth
he
deal
with
Peter
.
3.
It
is
the
saddest
of
threatnings
and
judgments
,
to
be
secluded
from
an
interest
in
,
and
communion
with
Christ
;
Therefore
is
it
held
out
to
Peter
as
a
very
sad
case
,
Thou
hast
no
part
in
me
,
that
is
,
no
interest
in
him
,
and
consequently
,
no
communion
with
him
,
nor
share
in
that
inheritance
purchased
by
him
,
and
so
is
no
coheir
with
him
.
4.
The
contempt
of
an
Ordinance
or
Command
of
Christ
,
how
mean-like
soever
,
deserves
the
saddest
of
threatnings
,
and
that
the
contemner
should
be
secluded
from
Christ
;
for
,
this
holds
true
,
even
of
the
outward
washing
,
and
his
resisting
thereof
,
when
Christ
required
it
,
If
I
wash
thee
not
,
thou
hast
no
part
with
me
.
By
which
sad
threatning
Christ
drives
Peter
to
submit
.
5.
Soul-purging
from
sin
is
so
necessary
,
that
without
it
men
can
have
no
evidence
of
interest
in
,
or
communion
with
Christ
;
for
,
it
holds
chiefly
true
of
the
thing
pointed
at
,
If
I
wash
thee
not
,
thou
hast
no
part
with
me
.
6.
It
is
neither
the
goodnesse
of
our
nature
,
nor
legal
purifications
,
or
our
own
endeavours
,
that
can
either
prove
,
or
make
us
clean
;
But
it
is
Christ
alone
who
must
wash
us
,
that
we
may
participate
with
him
,
and
who
must
apply
the
merit
and
efficacy
of
his
blood
for
that
end
;
for
,
If
I
wash
thee
not
,
faith
he
,
thou
hast
no
part
with
me
.
Verse
9.
Simon
Peter
saith
unto
him
,
Lord
,
not
my
feet
only
,
but
also
my
hands
and
my
head
.
In
the
third
branch
of
this
exposition
,
upon
occasion
of
Peters
running
to
another
extremity
,
Christ
declares
what
he
meant
by
washing
their
feet
only
.
In
this
verse
we
have
Peters
proposal
,
occasioning
the
explication
:
He
,
being
afrighted
with
the
former
threatning
,
and
(
belike
)
now
understanding
what
Christ
meant
by
this
external
washing
,
he
is
so
farre
from
refusing
that
Christ
should
wash
his
feet
,
that
he
offers
hands
and
head
,
and
all
to
be
washed
.
Whence
learn
,
1.
It
is
so
terrible
a
thing
to
be
threatned
with
separation
from
Christ
,
that
the
thoughts
thereof
will
cause
a
childe
of
God
draw
nearer
to
him
,
and
make
him
condescend
to
any
thing
,
rather
then
admit
of
that
;
for
,
this
brake
Peters
obstinacy
,
and
made
him
say
,
Lord
,
not
my
feet
only
,
but
also
my
hands
and
mine
head
,
before
that
be
.
2.
Saints
,
being
sensible
of
sin
,
are
ready
to
forget
their
renewed
and
justified
estate
,
and
to
look
on
themselves
as
altogether
polluted
and
corrupt
;
for
,
this
may
also
be
understood
as
Peters
language
,
when
he
understood
the
signification
of
this
washing
.
In
which
case
,
he
seeth
not
only
foul
feet
,
but
head
and
hands
,
and
all
to
be
washed
,
and
therefore
upon
that
account
,
he
offers
them
all
to
Christ
.
Which
,
though
Christ
clear
it
to
be
his
mistake
,
yet
it
is
oft-times
the
sad
exercise
of
Saints
.
3.
It
is
the
great
infirmity
of
Saints
,
that
they
run
,
for
most
part
,
upon
extreams
;
And
when
they
leave
one
extremity
,
they
return
not
to
the
right
way
,
but
fall
on
the
contrary
extremity
;
for
,
whether
we
look
to
the
external
action
,
or
signification
thereof
,
Peter
did
thus
erre
,
first
in
declining
to
be
washed
at
all
,
and
then
in
offering
more
to
be
washed
then
Christ
required
.
Verse
10.
Jesus
saith
to
him
,
He
that
is
washed
,
needeth
not
save
to
wash
his
feet
,
but
is
clean
every
whit
:
and
ye
are
clean
,
but
not
all
.
In
this
verse
we
have
Christs
answer
to
this
offer
of
Peter
,
wherein
he
clears
what
he
meant
by
washing
their
feet
only
:
Namely
,
not
only
to
testifie
his
humility
by
stooping
so
low
,
but
further
,
to
point
out
somewhat
concerning
them
.
And
1.
He
propounds
his
minde
in
general
doctrine
,
wherein
the
similitude
runs
thus
;
That
as
a
man
going
home
from
a
bath
needs
not
wash
his
whole
body
again
,
but
only
his
feet
,
which
contract
filth
by
walking
,
as
they
used
in
these
hot
countreyes
to
travel
barefooted
:
So
Saints
who
are
already
washed
,
by
begun
renovation
and
the
Justification
of
their
persons
,
need
not
ever
again
wash
,
as
if
every
spot
did
alter
their
state
,
but
ought
only
to
be
purging
their
affections
and
actions
from
the
reliques
of
sin
,
by
getting
daily
renewed
remission
,
and
studying
sanctification
daily
.
In
saying
,
he
who
is
washed
,
is
clean
every
whit
.
He
doth
not
assert
an
absolute
purity
in
any
within
time
,
nor
yet
is
it
only
his
meaning
,
that
he
is
clean
by
begun
renovation
,
which
is
perfect
in
parts
,
though
not
in
degrees
:
But
the
sense
chiefly
is
,
that
by
Justification
his
person
is
clean
,
and
that
the
man
who
,
being
renewed
and
justified
,
doth
make
daily
use
of
his
priviledge
of
having
accesse
to
the
fountain
opened
up
,
for
daily
renewed
remission
,
and
washing
of
his
foul
feet
,
he
is
clean
every
whit
in
Gods
account
,
nor
is
there
any
spot
in
him
,
for
which
God
will
condemn
him
.
2.
Christ
makes
particular
application
of
this
doctrine
to
the
disciples
,
pronouncing
that
society
clean
,
though
with
exception
of
some
,
(
for
which
a
reason
is
after
given
)
and
that
therefore
they
needed
to
wash
no
more
but
their
feet
.
Doct.
1.
It
is
the
Will
of
Christ
that
Saints
in
their
exercises
,
do
put
a
difference
betwixt
the
state
of
their
persons
,
and
the
several
conditions
into
which
they
may
fall
;
for
,
here
is
a
washed
and
clean
man
,
who
yet
hath
feet
to
be
washed
.
2.
No
man
can
be
in
an
acceptable
state
,
but
he
to
whom
it
is
gifted
by
Christ
,
and
communicate
through
his
blood
and
spirit
;
for
,
he
is
washed
,
who
is
clean
See
1
Cor.
6.11
.
3.
Saints
,
whose
persons
are
clean
,
have
yet
,
while
they
are
within
time
,
some
pollution
and
reliques
of
sin
left
,
for
their
exercise
and
humiliation
;
and
in
their
affections
and
actions
are
daily
contracting
filth
;
for
,
he
that
is
washed
,
needeth
to
wash
his
feet
.
See
Psal.
130.3
.
and
143.2
.
4.
The
infirmities
of
washed
Saints
are
not
universal
,
nor
like
the
voluntary
wallowing
of
swine
in
the
puddle
,
2
Pet.
2.22
.
but
are
only
defilements
of
their
feet
,
or
of
their
affections
and
conversation
in
going
through
this
polluted
world
;
for
,
so
much
is
imported
,
that
they
need
but
to
washt
their
feet
.
Where
the
similitude
imports
,
that
this
pollution
reaches
not
their
best
parts
,
at
least
reignes
not
there
;
that
it
breaks
forth
rather
in
their
practice
,
then
utterly
poisons
their
heart
;
and
,
that
however
it
have
a
fountain
within
,
yet
it
is
much
helped
on
,
by
reason
of
pollution
and
entanglements
without
them
,
as
mens
feet
are
fouled
by
the
ground
they
tread
upon
.
5.
It
is
the
duty
,
and
ought
to
be
the
care
of
Saints
,
not
to
please
themselves
in
this
,
that
their
defilements
are
but
infirmities
,
but
they
must
be
washed
from
them
;
for
,
he
that
is
washed
,
needeth
yet
to
wash
his
feet
.
So
did
Paul
pursue
the
least
relique
of
sin
,
Rom.
7.
6.
Not
only
the
Justification
of
our
persons
,
but
even
the
washing
of
our
infirmities
,
must
be
Christs
work
;
for
,
the
external
action
Christ
is
about
,
teacheth
,
that
he
also
must
wash
the
feet
.
7.
Albeit
a
justified
sinner
can
never
be
separated
from
Christ
;
yet
as
a
man
who
never
employes
Christ
for
pardon
and
purging
of
his
daily
infirmities
,
doth
evidence
that
he
is
not
justified
;
so
a
justified
man
will
pursue
these
reliques
of
sin
,
that
so
he
may
thereby
be
more
and
more
confirmed
in
the
assurance
of
his
interest
in
Christ
;
for
,
unto
this
washing
of
the
feet
,
Christ
applieth
that
,
v
8.
If
I
wash
thee
not
,
thou
hast
no
part
with
me
.
8.
It
is
not
Christs
Will
that
Saints
,
upon
every
new
out-breaking
,
should
cast
loose
their
state
,
as
if
their
Regeneration
,
and
Justification
,
and
Reconciliation
were
made
void
thereby
;
but
they
are
to
hold
that
fast
as
a
thing
not
to
be
renewed
,
(
though
when
the
discharge
is
dim
,
they
may
seek
a
new
Extract
)
and
so
go
on
to
get
that
washed
which
is
foule
;
for
,
be
that
is
washed
,
needeth
not
save
to
wash
his
feet
.
9.
Albeit
Saints
be
weak
in
faith
,
and
imperfect
in
Sanctification
,
yet
there
is
a
Gospel-reckoning
accord-to
which
they
are
every
whit
clean
;
Namely
,
when
they
are
justified
and
their
sins
pardoned
,
and
when
they
are
daily
studying
Sanctification
,
and
making
use
of
daily
remission
and
cleansing
;
for
,
such
a
one
is
washed
,
and
clean
every
whit
.
10.
General
doctrine
is
then
only
useful
,
when
particular
application
is
made
thereof
;
Therefore
Christ
applies
this
to
them
,
And
ye
are
clean
.
11.
It
is
not
they
who
justifie
themselves
,
that
are
clean
,
but
these
whom
Christ
accounts
to
be
so
;
and
his
absolving
word
is
sufficient
to
secure
a
Saint
,
who
is
humbled
with
his
own
spots
,
that
he
is
clean
in
his
account
;
for
,
here
he
gives
this
for
their
security
,
Ye
are
clean
.
12.
Hypocrisie
and
uncleanness
are
so
universal
,
that
its
rate
to
see
the
cho●cest
or
smallest
society
free
from
some
infected
therewith
;
for
,
even
among
this
select
company
there
is
an
exception
,
Ye
are
clean
,
but
not
all
,
or
,
all
the
persons
in
this
society
,
as
the
word
in
the
Original
clears
And
no
wonder
it
be
so
;
for
,
hereby
the
Lord
would
refute
the
conceit
of
the
godly
,
that
they
can
be
fully
separate
from
the
wicked
within
time
;
Hereby
also
are
they
exercised
;
and
these
unclean
persons
are
made
use
of
in
the
society
,
as
vessels
of
dishonour
in
an
house
,
to
carry
forth
the
filth
from
the
rest
:
as
hereticks
do
take
the
tentations
of
Saints
to
be
their
opinions
;
and
hereby
the
Lord
leads
Saints
to
abhorre
them
,
who
otherwise
gave
too
much
way
to
them
.
13.
Christ
never
lets
out
his
approbation
unto
any
,
but
ordinarily
he
subjoynes
so
much
with
it
,
as
may
make
them
very
circumspect
and
jealous
of
themselves
;
The
clore
,
after
that
sentence
,
Ye
are
clean
,
be
subjoynes
so
general
an
exception
,
but
not
all
,
neither
declaring
whom
or
how
many
he
excepted
,
that
so
every
one
might
try
himselfe
.
Verse
11.
For
he
knew
who
should
betray
him
,
therefore
said
he
,
Ye
are
not
all
clean
.
John
subjoynes
a
reason
why
Christ
made
this
exception
,
and
points
out
who
it
was
that
he
meant
by
this
exception
,
even
Judas
the
traitour
.
Whence
learn
,
1.
Christ
knows
a
reason
for
every
thing
he
saith
or
doth
,
whether
we
know
it
or
not
;
as
here
we
see
.
2.
Albeit
neither
can
men
discern
,
nor
ought
they
to
judge
hardly
of
others
,
who
have
not
discovered
themselves
;
yet
Christ
can
distinguish
betwixt
true
professours
and
latent
hypocrites
,
and
may
let
forth
what
he
knoweth
,
when
he
pleaseth
;
for
,
he
knew
who
should
betray
him
,
and
therefore
said
this
.
3.
Were
hypocrites
and
traitours
in
never
so
excellent
a
society
,
and
never
so
like
Saints
in
outward
appearance
,
yet
are
they
not
clean
in
Christs
account
;
for
,
Judas
is
excepted
from
among
the
clean
by
Christ
,
though
he
was
among
the
Apostles
,
and
nothing
yet
had
visibly
appeared
.
4.
Doctrine
delivered
in
mixed
societies
ought
to
be
well
guarded
,
that
the
unclean
(
if
there
were
but
one
of
them
)
do
not
put
out
their
hands
to
the
allowance
of
the
clean
;
for
,
Christ
upon
this
ground
makes
the
exception
,
for
he
know
who
should
betray
him
,
therefore
said
he
,
Ye
are
not
all
clean
.
Verse
12.
So
after
he
had
washed
their
feet
,
and
had
taken
his
garments
,
and
was
set
down
again
,
he
said
unto
them
,
Know
ye
what
I
have
done
to
you
?
Followeth
to
v.
18
,
an
exposition
of
this
washing
after
Christ
had
done
with
it
,
wherein
he
explains
it
,
as
it
was
a
servile
employment
performed
by
him
to
them
,
that
hereby
he
might
teach
them
humility
.
In
this
exposition
we
may
observe
six
particulars
,
whereof
the
first
(
in
this
verse
)
contains
somewhat
antecedent
to
the
exposition
;
Namely
,
that
before
he
performe
his
promise
to
Peter
,
ver.
7.
he
goeth
on
to
wash
all
their
feet
,
and
having
taken
his
garments
,
and
sitten
down
,
he
enquireth
at
themselves
if
they
understood
what
he
meant
by
all
this
.
Whence
learn
,
1.
Whatever
be
the
strugglings
of
Saints
against
Christs
dealing
,
yet
he
will
have
his
will
,
and
carry
through
his
purpose
;
for
,
notwithstanding
Peters
opposition
(
wherein
others
,
as
humble
as
he
,
might
have
been
ready
to
imitate
him
,
)
yet
he
washed
their
feet
.
2.
Christs
favours
are
not
tendered
complements
,
but
really
conferred
mercies
,
and
he
will
come
over
much
opposition
,
to
make
them
effectual
;
for
,
he
not
only
offered
,
but
really
did
wash
their
feet
.
3.
Albeit
Christs
servants
and
people
have
a
promise
,
that
he
will
make
known
his
minde
in
things
that
concerne
them
,
which
he
will
performe
in
due
season
;
Yet
he
will
exercise
their
submission
and
obedience
at
leisure
,
before
he
performe
it
;
for
,
he
washeth
all
their
feet
,
takes
his
garments
,
and
sate
down
again
,
and
propounds
this
question
,
before
he
make
good
that
promise
given
to
Peter
,
ver
7.
4.
Where
Christ
is
about
to
teach
his
people
,
he
will
first
humble
them
under
the
sense
of
their
own
ignorance
,
and
then
will
teach
them
;
for
,
this
question
,
know
ye
what
I
have
done
unto
you
?
tends
to
discover
their
ignorance
of
the
matter
,
to
humble
them
.
5.
It
is
the
duty
of
Christs
scholars
,
to
be
serious
in
attending
what
he
is
doing
about
them
,
and
to
them
;
and
to
rowze
up
themselves
to
attend
what
he
will
teach
thereby
:
for
,
this
question
is
also
put
,
to
stir
them
up
to
attend
to
the
former
action
and
following
explication
.
Ver.
13.
Ye
call
me
Master
,
and
Lord
,
and
ye
say
well
:
For
so
I
am
.
In
the
second
place
,
Christ
layeth
down
a
ground
whereon
to
presse
the
following
doctrine
and
explication
of
this
action
;
which
is
taken
from
the
titles
due
to
him
,
and
given
to
him
by
the
disciples
.
Whence
learn
,
1.
Christ
requires
acknowledgements
and
due
titles
from
his
people
,
and
they
who
know
him
,
will
not
deny
them
;
for
,
so
was
their
use
,
Ye
call
me
Master
,
(
or
,
Teacher
,
)
and
Lord
.
2.
Many
titles
,
and
all
soveraignty
over
us
,
is
due
unto
Christ
;
He
will
not
be
content
to
be
a
Master
to
teach
,
as
the
Pharisees
sometime
pretended
to
acknowledge
,
unless
he
be
taken
also
for
a
Lord
,
who
must
be
obeyed
,
and
to
govern
and
rule
us
;
Nor
will
he
be
pleased
with
glorious
titles
,
of
Lord
Lord
,
when
men
will
not
stoop
to
hearken
to
his
doctrine
.
Therefore
,
are
they
conjoyned
,
Master
,
and
Lord
.
3.
We
can
give
no
glorious
titles
to
Christ
,
but
they
are
due
to
him
,
and
as
he
will
accept
of
them
,
so
he
will
be
answerable
to
them
;
He
is
a
faithful
Teacher
,
and
a
Ruler
who
will
protect
and
defend
them
who
come
under
his
protection
;
for
,
saith
he
,
ye
say
well
,
for
so
I
am
.
4.
Christ
will
not
be
content
of
titles
or
fair
professions
,
unlesse
men
do
emprove
them
in
practice
,
and
do
not
give
their
own
tongues
the
lye
;
Therefore
Christ
takes
hold
of
their
acknowledgement
,
to
urge
the
following
doctrine
upon
them
,
as
being
obliged
thereunto
by
their
own
professions
.
Ver.
14.
If
I
then
your
Lord
and
Master
have
washed
your
feet
,
ye
also
ought
to
wash
one
anothers
feet
.
In
the
third
place
,
we
have
Christs
doctrine
inferred
upon
this
ground
,
and
the
exposition
of
his
carriage
in
washing
their
feet
;
Namely
,
that
by
his
doing
thereof
,
who
was
their
Lord
and
Master
,
to
them
his
servants
,
he
would
teach
them
their
duty
,
to
condescend
so
low
,
as
to
wash
one
anothers
feet
.
Whereby
we
are
not
to
understand
only
this
particular
service
to
be
mutually
done
,
(
as
some
do
formally
and
superstitiously
imitate
him
herein
)
but
under
this
one
abject
peace
of
service
,
all
duties
of
love
and
condescendence
,
how
base
soever
,
are
required
.
Neither
yet
are
outward
actions
of
love
to
be
understood
,
as
only
comprehended
under
this
;
but
includes
also
all
the
internal
ingredients
thereof
in
the
heart
,
such
as
humility
toward
God
,
a
low
esteem
of
our selves
,
an
high
esteem
of
others
,
&c.
And
by
this
direction
inforced
from
his
own
example
,
he
would
obviate
the
great
emulation
among
his
Apostles
,
which
(
if
not
cured
)
might
do
so
much
hurt
after
his
departure
.
From
this
purpose
,
(
leaving
the
force
of
his
example
till
the
following
verses
.
)
Learn
,
1.
Humility
,
love
,
and
condescendence
,
are
most
necessary
among
the
members
of
Christ
;
Therefore
doth
he
so
seriously
presse
these
here
.
See
1
Pet
5.5
.
2.
True
humility
doth
not
consist
in
external
shewes
,
but
will
stoop
to
the
meanest
service
,
wherein
one
may
be
steadable
to
another
;
were
it
even
to
wash
one
anothers
feet
.
See
1
Cor.
9.19
,
20
,
&c.
Gal.
5.13
.
3.
Albeit
it
bring
rich
advantage
to
the
man
himselfe
who
is
humble
and
condescending
,
though
none
other
should
joyne
with
him
in
it
;
Yet
it
is
necessary
for
the
general
good
of
the
Church
,
that
mutual
subjection
to
performe
basest
duties
,
be
the
bond
to
binde
Saints
one
to
another
;
for
,
they
should
wash
one
anothers
feet
.
The
Church
doth
then
live
in
true
peace
,
when
every
one
of
her
members
becometh
a
servant
to
another
.
4.
Albeit
men
be
ready
to
look
on
this
humility
and
mutual
condescendence
as
a
free-will
offering
,
for
omitting
whereof
they
are
not
convinced
,
and
in
performing
of
it
they
are
much
puffed
up
;
Yet
it
is
a
commanded
duty
,
not
to
be
omitted
without
sin
,
and
in
the
performance
whereof
we
are
still
unprofitable
servants
;
for
,
ye
ought
to
wash
one
anothers
feet
.
5.
Humility
and
mutual
condescendence
are
especially
necessary
in
Ministers
,
that
their
pride
and
emulation
do
not
mar●e
the
work
of
the
Gospel
;
Therefore
,
Christ
stooped
so
low
,
as
,
by
his
own
example
,
to
binde
this
upon
his
Apostles
.
I
have
washed
your
feet
,
that
ye
may
wash
one
anothers
feet
.
6.
The
Lord
alloweth
of
no
superiority
in
any
of
his
Ministers
over
the
rest
,
and
requireth
also
that
they
lay
aside
any
personal
preeminence
or
prerogative
,
and
by
love
serve
one
another
;
for
,
they
are
all
to
wash
one
anothers
feet
.
Verse
15.
For
I
have
given
you
an
example
,
that
ye
should
do
as
I
have
done
unto
you
.
In
the
fourth
place
,
This
duty
is
more
distinctly
inforced
from
Christs
former
practice
in
washing
their
feet
;
wherein
he
sheweth
,
that
he
did
it
as
an
example
to
them
,
which
therefore
they
are
bound
to
imitate
.
Whence
learn
,
1.
It
is
a
commendable
duty
in
the
Lords
children
,
to
study
to
be
good
examples
in
their
carriage
,
one
to
another
;
for
,
herein
Christ
hath
led
the
way
,
in
giving
good
example
.
2.
Albeit
Christ
,
as
God
,
and
Mediatour
,
hath
done
works
of
omnipotency
and
by
way
of
satisfaction
for
sinners
,
which
are
or
can
be
imitate
by
none
;
Yet
in
the
matter
of
obedience
to
the
Law
,
he
hath
done
works
expressely
for
imitation
and
example
,
which
are
to
be
marked
;
for
,
saith
he
,
I
have
given
you
an
example
.
3.
As
in
all
duties
of
obedience
,
so
especially
in
the
matter
of
humility
,
Christ
hath
cast
an
excellent
copy
to
his
followers
;
both
to
encourage
poor
sinners
to
come
to
him
,
and
excite
them
to
follow
him
;
for
,
this
is
the
particular
,
wherein
,
saith
he
,
I
have
given
you
an
example
.
See
Matth.
11.29
.
4.
Such
as
acknowledge
Christ
to
be
precious
,
as
they
will
subject
themselves
to
all
his
commands
,
so
they
will
count
it
a
strong
obligation
to
any
duty
,
that
Christ
hath
gone
about
it
in
his
own
practice
,
and
thereby
commended
it
to
them
;
for
,
they
ought
wash
one
anothers
feet
,
ver.
14.
for
I
have
given
you
an
example
,
&c.
5.
It
stands
as
a
general
rule
,
that
what
Christ
hath
done
to
us
in
love
,
we
stand
bound
,
in
our
stations
,
and
to
our
power
,
to
do
the
same
to
others
;
for
,
ye
should
do
as
I
have
done
to
you
.
Our
imitation
comes
alwayes
short
;
but
we
must
follow
him
in
so
far
as
we
can
attain
.
See
Matth.
6.14
,
15.
1
Joh.
3.16
.
Verse
16.
Verily
,
verily
I
say
unto
you
,
The
servant
is
not
greater
then
his
Lord
,
neither
he
that
is
sent
,
greater
then
he
that
sent
him
.
In
the
fifth
place
,
This
practice
and
example
of
Christ
is
further
urged
to
presse
this
duty
,
from
the
consideration
of
his
excellency
,
which
he
had
laid
down
as
a
ground
,
ver.
13.
and
summarily
urged
,
ver.
14.
As
Christs
greatnesse
above
his
servants
is
urged
else-where
to
make
them
content
with
the
lots
he
was
exercised
with
,
Joh.
15.20
.
Matth.
10.24
,
25.
So
here
it
is
made
use
of
,
to
presse
them
to
that
humility
one
toward
another
which
he
had
shewed
toward
them
.
And
this
makes
the
argument
from
his
example
conclude
more
strongly
,
that
they
,
who
were
so
far
inferiour
to
him
,
should
not
disdain
to
practice
that
condescendence
he
had
used
.
Whence
learn
,
1.
Whatever
dignity
Christ
conferre
upon
his
Servants
and
Officers
;
Yet
he
is
the
authorizer
of
them
all
,
and
Lord
above
them
all
,
and
over
all
his
Church
:
And
it
is
the
greatest
dignity
of
any
,
to
be
his
servants
and
represent
him
in
a
commission
:
for
,
so
is
here
imported
.
2.
Christs
greatness
and
excellency
contributes
to
set
forth
and
commend
his
humility
to
us
;
Therefore
,
in
this
action
he
is
so
oft
spoken
of
as
Lord
and
sender
of
his
servants
.
See
Phil.
2.5
,
6
,
7.
3.
It
becomes
Christs
followers
to
affect
no
greater
eminency
in
this
world
,
then
Christ
had
and
not
to
disdain
to
stoop
so
low
as
he
did
;
for
,
if
the
servant
be
not
made
lesse
then
his
Lord
,
it
is
no
reason
he
should
look
to
be
greater
.
4.
The
consideration
of
our
baseness
should
keep
our
mindes
lowly
,
and
free
of
affecting
superiority
over
our
brethren
;
for
,
Christ
presseth
the
duty
on
this
ground
,
that
they
are
but
servants
,
and
sent
.
5.
Whosoever
doth
refuse
to
walk
humbly
toward
his
fellow
disciples
,
he
doth
in
effect
deny
his
inferiority
to
Christ
:
for
,
either
he
must
deny
that
the
servant
is
not
greater
then
his
Lord
,
or
he
that
is
sent
,
then
he
that
sent
him
,
or
else
he
must
stoop
to
wash
the
feet
of
others
.
6.
Albeit
our
basenesse
be
very
visible
in
it selfe
,
especially
when
we
are
compared
with
Christ
;
yet
it
is
not
usually
pondered
by
us
as
it
ought
,
nor
so
studyed
as
the
fruits
thereof
may
appear
in
practice
;
for
,
it
must
be
born
upon
them
with
Christs
ordinary
asseveration
,
Verily
,
verily
,
I
say
unto
you
.
to
drive
them
to
this
condescendence
.
7.
Whatever
be
the
shiftings
of
our
ambitious
hearts
;
Yet
Christ
will
not
on
any
tearmes
dispense
with
the
want
of
humility
and
condescendence
in
his
followers
;
But
he
will
either
have
them
stoop
,
or
else
he
will
abase
them
;
Therefore
also
doth
he
urge
this
with
a
verily
verily
,
to
presse
it
as
a
grave
and
necessary
matter
:
and
in
the
●est
of
the
words
he
so
speaks
,
as
may
import
both
their
duty
to
imitate
their
Lord
and
Master
,
and
his
will
(
especially
if
they
did
not
so
)
that
they
should
meet
with
such
humbling
lots
as
he
did
.
Ver.
17.
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
In
the
last
place
,
Christ
not
being
content
with
a
bare
speculation
in
this
matter
,
and
having
sufficiently
informed
them
of
their
duty
in
it
;
He
comes
very
earnestly
to
presse
the
practice
thereof
,
and
to
encourage
them
thereunto
,
by
an
annexed
promise
of
blessednesse
.
Whence
learn
,
1.
Christ
doth
not
approve
of
blinde
ignorance
in
his
people
,
whatever
their
practice
or
conversation
be
;
But
requires
that
their
practice
be
founded
on
sound
and
solid
knowledge
of
his
will
;
for
,
he
requires
that
they
know
these
things
,
and
then
do
them
.
2.
When
much
pains
is
taken
to
inculcate
duties
,
yet
men
may
remain
very
ignorant
,
partly
,
through
their
natural
impotency
,
and
chiefly
,
through
their
inadvertensie
,
&
being
transported
with
lusts
and
carnal
imaginations
;
for
,
If
ye
know
these
things
,
is
not
only
a
supposition
that
knowledge
must
go
before
practice
;
but
may
import
a
doubt
also
,
if
yet
they
were
made
capable
of
this
doctrine
.
For
they
were
so
transported
with
a
carnal
dream
of
the
Messiah's
Kingdome
,
that
they
could
not
understand
his
clear
predictions
of
his
sufferings
,
Luk.
18.31
,
32
,
33
,
34.
And
what
wonder
if
their
carnal
emulation
did
hide
this
doctrine
from
them
also
?
3.
The
doctrine
of
humility
and
mutual
condescendence
is
very
comprehensive
,
and
contains
many
duties
in
the
bosome
of
it
,
which
are
called
for
in
variety
of
cases
and
exigents
▪
Therefore
doth
he
speak
of
what
is
understood
by
washing
one
anothers
feet
,
ver.
14.
in
the
plural
number
,
know
these
things
,
and
do
them
.
4.
The
Lord
approves
not
,
in
the
matters
of
Religion
,
that
men
content
themselves
with
knowledge
and
speculations
;
But
it
is
his
will
,
that
men
,
having
known
their
duty
,
do
put
it
in
practice
,
and
do
prove
the
sincerity
and
soundnesse
of
their
knowledge
,
by
their
practice
;
for
,
so
doth
this
connexion
import
,
If
ye
know
these
things
,
do
them
,
and
so
prove
that
ye
know
indeed
.
See
Jam.
1.22
,
23
,
24
,
25.
5.
In
particular
,
the
Lord
requireth
the
practice
of
humility
,
and
it
is
the
touchstone
of
mens
sincerity
,
not
what
knowledge
they
have
of
it
,
the
contemplation
and
notion
whereof
may
be
sweet
:
But
what
they
do
in
practice
on
particular
exigents
,
which
will
be
more
bitter
and
trying
then
contemplation
was
;
for
,
this
,
in
particular
,
is
the
duty
wherein
he
requires
that
practice
follow
knowledge
.
6.
Albeit
our
obedience
and
practice
deserve
nothing
;
Yet
it
hath
such
a
blessing
in
the
bosome
of
it
,
and
is
the
way
to
such
rich
blessednesse
,
as
doth
compense
all
losse
and
disadvantage
;
for
,
this
is
the
encouragement
,
happy
are
ye
,
if
ye
do
them
.
7.
Albeit
the
condescending
and
humble
man
seem
to
lose
much
thereby
in
the
world
;
yet
blessedness
is
allowed
to
make
it
up
:
And
to
attain
the
practice
of
humility
,
is
a
blessedness
in
it selfe
,
in
so
far
as
it
hides
a
man
from
many
stormes
and
discontentments
,
wherewith
others
are
blown
over
;
for
,
of
this
in
particular
,
it
is
said
,
happy
are
ye
if
ye
do
them
.
8.
Ambitious
proud
men
are
so
far
from
blessedness
,
that
they
lye
under
a
curse
;
especially
if
they
know
their
duty
and
will
not
do
it
;
for
,
it
followeth
on
the
contrary
,
If
ye
know
these
things
,
cursed
are
ye
if
ye
do
them
not
.
See
Jam.
4.17
.
Psal.
119.21
.
Verse
18.
I
speak
not
of
you
all
,
I
know
whom
I
have
chosen
:
but
that
the
Scripture
may
be
fulfilled
,
He
that
eateth
bread
with
me
,
hath
lift
up
his
heel
against
me
.
Followeth
to
ver.
31.
the
second
part
of
the
Chapter
,
wherein
Christ
discovereth
Judas
treachery
,
and
that
he
was
the
Traitour
.
The
words
may
be
taken
up
in
four
steps
of
progresse
in
this
discovery
.
1.
Christ
in
general
intimateth
that
there
were
some
unsound
among
them
,
and
guardeth
this
businesse
,
and
the
intimation
thereof
,
with
necessary
cautions
and
instructions
,
ver.
18
,
19
,
20.
2.
Being
pressed
to
it
,
and
they
not
laying
hold
on
the
former
intimation
,
he
intimates
more
distinctly
,
that
there
was
one
among
them
so
rotten
hearted
,
as
to
betray
him
;
whereat
they
are
amazed
,
ver.
21
,
22.
3.
John
being
set
on
work
by
Peter
,
to
enquire
concerning
this
traitour
,
Christ
by
a
signe
doth
discover
Judas
to
him
,
ver.
23
,
24
,
25
,
26.
4.
This
discovery
producing
woful
effects
in
Judas
,
Christ
discovers
more
of
his
minde
concerning
his
treachery
,
to
himselfe
,
when
he
is
going
out
to
effectuate
it
,
ver.
27
,
28
,
29
,
30.
In
this
ver.
1.
Christ
proceeds
to
this
general
discovery
(
whereof
some
hint
had
been
given
before
,
ver.
10.
)
by
way
of
exception
to
the
former
doctrine
.
As
he
had
formerly
made
an
exception
in
pronouncing
them
clean
,
ver.
10.
so
here
he
declares
that
he
expected
not
from
all
of
them
,
that
they
should
be
blessed
in
practicing
humility
and
mutual
condescendence
,
ver.
17.
But
some
one
or
other
of
them
would
be
so
far
from
serving
his
fellow
disciples
,
that
he
would
rise
against
his
Master
.
2.
He
gives
the
ground
of
this
exception
,
and
why
he
did
thus
pronounce
of
any
of
them
;
Namely
,
that
he
knew
whom
he
had
chosen
,
The
meaning
whereof
is
not
so
much
that
he
knew
what
every
one
whom
he
had
chosen
to
the
Apostleship
would
prove
,
and
Judas
among
the
rest
;
(
though
that
be
also
true
)
But
he
knew
who
they
were
whom
,
beside
election
to
the
Apostleship
,
(
wherein
Judas
shared
also
,
Chap.
6.70
.
)
he
had
chosen
to
eternal
life
,
and
whom
not
;
And
consequently
,
knew
who
would
prove
faithful
or
false
to
him
.
3.
If
any
should
enquire
,
wherefore
did
he
choose
such
a
man
to
be
an
Apostle
,
who
he
knew
would
prove
a
traitour
?
He
answers
,
that
hereby
was
fulfilled
a
prediction
in
Ps.
41.9
.
that
one
of
his
familiars
and
domesticks
should
ingrately
recompence
his
kindness
,
as
if
a
beast
fed
by
his
Master
,
should
kick
against
him
.
And
this
is
the
first
caution
and
instruction
subjoyned
to
this
intimation
,
that
they
should
not
stumble
at
the
businesse
.
As
for
this
connexion
of
the
prediction
with
the
event
,
compare
what
is
said
on
Chap.
12.38
.
Only
here
it
would
be
considered
,
that
this
is
not
a
simple
prediction
relating
only
to
Christ
and
Judas
,
but
was
in
part
accomplished
in
Ahithophels
treachery
against
David
,
who
in
his
sufferings
of
this
kinde
was
a
type
of
Christs
sufferings
from
Judas
,
in
whom
that
was
chiefly
accomplished
.
And
albeit
so
much
only
be
cited
as
is
clearly
applicable
to
Christ
;
that
of
a
friend
in
whom
I
trusted
,
being
more
proper
to
David
,
seeing
Christ
never
hoped
for
any
good
of
Judas
.
(
And
so
we
ought
to
be
wary
in
expounding
Scripture-types
)
Yet
even
that
may
in
some
sense
be
true
of
Christ
,
who
entrusted
Judas
not
only
with
the
bag
,
but
with
the
Ministry
and
Apostleship
it selfe
,
as
well
as
the
rest
.
Doctrine
1.
Christ
is
very
tender
of
his
weak
followers
,
and
loath
to
grieve
them
,
by
bringing
forth
what
may
displease
or
stumble
them
;
Therefore
doth
he
at
first
prepare
their
mindes
for
these
sad
newes
,
with
such
general
intimations
and
cautions
.
2.
It
is
not
sufficient
that
men
hear
truths
,
unless
they
make
application
thereof
to
themselves
in
particular
;
for
,
Christs
exception
supposeth
an
application
of
what
he
said
,
on
their
parts
.
3.
When
truths
are
spoken
in
a
general
auditory
,
men
are
very
ready
to
misapply
them
;
for
,
therefore
is
a
guard
and
exception
needful
.
In
this
case
,
(
to
say
nothing
of
the
state
of
mens
persons
,
whereby
they
may
know
much
what
they
have
right
unto
)
we
would
consider
.
1.
Want
of
fear
in
application
of
what
is
comfortable
,
is
a
sad
evidence
of
wrong
application
.
2.
What
ever
mens
right
be
to
what
is
comfortable
,
yet
they
cannot
comfortably
apply
it
,
unless
they
stand
in
real
and
sensible
need
of
what
is
offered
,
for
their
encouragement
and
furtherance
in
good
;
or
do
in
sincerity
lay
hold
on
the
offer
,
to
quicken
them
in
their
sense
of
need
.
3.
Albeit
they
may
have
right
to
apply
comforts
,
who
sometime
will
fall
a
sleep
upon
them
;
yet
the
application
is
never
comfortable
,
but
when
some
fruits
thereof
appear
.
So
also
threatnings
are
not
savingly
applyed
,
but
when
they
stir
up
to
diligence
.
4.
Ordinarily
,
the
hearts
of
good
and
bad
are
so
froward
,
that
they
are
best
at
applying
what
they
have
least
right
unto
;
Saints
when
they
are
humbled
,
can
lay
hold
on
threatnings
,
but
cannot
hear
of
promises
;
the
wicked
make
no
doubt
of
promises
,
but
take
no
notice
of
threatnings
;
and
Saints
are
most
apt
to
grasp
at
promises
when
they
are
most
secure
.
Doctrine
4.
So
general
is
the
corruption
of
men
,
and
their
societies
,
that
comfortable
things
can
hardly
be
spoken
to
the
choicest
and
fewest
number
of
them
,
but
there
will
be
some
to
be
excepted
against
,
as
having
no
right
thereunto
;
for
,
when
Christ
is
propounding
to
his
very
twelve
Apostles
,
a
promise
of
happinesse
upon
the
practice
of
humility
,
there
needs
an
exception
,
I
speak
not
of
you
all
.
5.
Ministers
are
not
faithful
,
nor
do
they
declare
the
whole
counsel
of
God
,
unless
with
general
promises
,
they
publish
also
needful
cautions
,
that
none
do
stumble
upon
,
or
abuse
them
;
for
so
much
doth
Christs
practice
,
in
excepting
Judas
,
teach
.
And
albeit
they
cannot
do
as
Christ
did
in
pointing
at
the
man
;
Yet
they
must
set
down
Scripture
cautions
and
limits
to
the
promises
,
and
the
Scripture
qualifications
of
these
who
have
right
thereunto
.
6.
Whatever
may
be
the
excellencies
of
men
,
and
especially
of
Christs
servants
,
in
respect
of
their
gifts
and
success
;
Yet
true
happiness
belongs
to
none
but
to
the
chosen
and
Elect
ones
;
for
,
albeit
the
Apostleship
had
very
eminent
effects
,
yet
they
are
only
happy
in
obedience
,
whom
he
hath
chosen
.
See
Luk.
10.17
,
18
,
19
,
20.
7.
Men
may
be
chosen
to
very
eminent
employments
,
who
yet
are
not
chosen
to
eternal
life
;
for
,
by
this
exception
,
Judas
is
secluded
from
among
these
whom
he
hath
chosen
.
So
that
we
have
need
not
to
do
at
so
much
on
what
is
adorning
,
but
to
seek
what
is
saving
.
8.
Whatever
be
the
means
whereby
men
are
kept
faithful
,
and
carried
on
to
happiness
;
Yet
the
fountain
of
all
this
slows
from
the
Lords
electing
them
to
these
means
,
and
to
the
end
following
thereupon
;
Therefore
,
the
Apostles
walking
in
the
wayes
of
happiness
,
is
attribute
not
so
much
to
their
grace
,
as
to
his
election
,
the
fountain
of
their
grace
,
I
know
whom
I
have
chosen
,
and
who
therefore
will
be
happy
in
doing
these
things
.
And
this
is
held
out
,
partly
,
that
all
the
good
we
have
,
we
may
trace
it
up
to
this
fountain
;
and
partly
,
that
having
made
our
calling
and
election
sure
,
we
may
be
comforted
under
the
sense
of
great
inward
weaknesse
.
Hence
it
is
that
glorification
is
subjoyned
to
election
and
justification
,
Rom.
8.28
,
29.
and
election
is
laid
as
a
ground
of
security
against
final
defection
in
trying
times
,
Matth.
24.24
.
2
Tim.
2.18
,
19.
9.
Christ
is
the
authour
of
Election
,
as
God
equal
with
the
Father
,
and
he
knoweth
the
number
of
his
chosen
ones
,
and
who
they
are
;
for
,
I
know
whom
I
have
chosen
.
See
2
Tim.
2.19
.
10.
Christ
is
not
ignorant
what
any
of
his
followers
will
prove
,
and
that
from
the
beginning
;
for
,
Judas
did
not
deceive
him
,
I
know
whom
I
have
chosen
.
11.
There
is
much
of
Christ
to
be
seen
in
the
old
Testament
,
by
a
discerning
eye
;
and
much
acted
in
types
which
hath
its
full
accomplishment
in
him
:
for
,
the
scriptures
,
speaking
of
Davids
suffering
in
the
type
from
Ahithophel
,
is
fulfilled
in
Judas
treachery
against
Christ
.
12.
In
all
the
lots
that
befall
Christ
and
his
followers
,
we
are
to
guard
against
stumbling
at
them
,
by
considering
a
soveraigne
providence
of
God
in
all
of
them
;
for
,
Christ
here
guards
the
disciples
mindes
in
this
matter
,
by
letting
them
see
that
God
foresaw
it
long
before
,
and
did
foretell
that
which
was
now
fulfilled
.
13.
Christ
is
most
tender
of
fulfilling
all
Scriptures
,
that
so
we
may
be
encouraged
to
rest
our
confidence
on
what
he
saith
in
them
;
Therefore
doth
he
admit
of
a
Judas
into
his
fellowship
,
and
permits
him
to
betray
him
,
that
the
Scripture
might
be
fulfilled
,
and
there
might
be
no
cause
of
questioning
the
truth
thereof
.
So
Joh.
10.16
.
albeit
he
had
affection
to
the
Gentiles
,
yet
for
the
truth
of
God
,
he
confined
himselfe
to
the
ministry
of
the
circumcision
.
Rom.
15.8.14
.
Christ
and
his
followers
do
suffer
not
only
from
open
enemies
,
which
were
in
many
respects
an
case
;
But
they
are
also
persecuted
by
false
bosome
friends
and
familiars
;
for
so
found
David
the
●●pe
,
and
Christ
the
substance
,
he
that
eateth
bread
with
me
,
hath
lifted
up
his
heel
against
me
.
See
Psal.
55.12
,
13
,
14.
15.
It
is
the
great
treachery
,
and
horrid
ingratitude
of
enemies
,
that
no
favours
nor
familiarity
will
draw
them
from
their
enmity
,
but
rather
emboldens
them
thereunto
;
for
albeit
he
eat
bread
with
him
,
and
his
bread
too
,
(
as
it
is
Psal.
41.9
.
)
yet
want
only
and
ingrately
,
he
hath
lift
up
his
heel
against
me
.
16.
Whatever
be
the
carriage
of
enemies
,
yet
it
is
the
duty
of
Christs
followers
to
heap
coals
on
their
heads
,
by
doing
them
all
the
good
they
can
in
their
stations
;
for
,
herein
Christ
hath
left
an
example
,
who
albeit
he
knew
what
Judas
was
,
yet
let
him
eat
bread
with
him
.
See
Psalm
35.12
,
13
,
14
,
15.
Rom.
12.20
.
Ver.
19.
Now
I
tell
you
before
it
come
,
that
when
it
is
come
to
passe
,
ye
may
beleeve
that
I
am
he
.
In
this
verse
a
second
caution
and
instruction
is
joyned
with
this
intimation
;
Wherein
,
(
as
in
the
former
he
gave
a
reason
why
he
permitted
such
a
thing
to
be
;
so
)
he
gives
a
reason
why
he
now
foretels
of
this
treachery
before
hand
:
Namely
,
that
when
they
should
compare
his
prediction
with
the
event
when
it
came
to
passe
,
they
might
be
so
far
from
stumbling
at
it
,
that
,
on
the
contrary
it
might
aford
them
an
encouragement
to
beleeve
on
him
,
who
by
the
prediction
did
prove
himself
God
omniscient
,
and
by
his
suffering
these
things
,
did
prove
himselfe
to
be
the
true
Messiah
,
of
whom
these
things
were
fore-prophesied
.
Whence
learn
.
1.
Christ
is
omniscient
as
God
,
and
knoweth
,
and
can
foretell
things
before
they
come
to
pa●●e
;
for
,
now
I
tell
you
before
it
come
.
See
Isa.
48.5
.
2.
Christ
doth
so
order
his
own
and
his
peoples
afflictions
,
as
in
stead
of
bitterness
and
stumbling
,
a
right
observer
may
finde
many
confirmations
and
advantages
by
them
;
for
,
he
so
orders
Judas
treachery
,
(
which
would
seem
to
have
ruined
all
)
as
it
may
contribute
to
confirme
them
that
he
is
God
and
the
true
Messiah
.
It
is
he
indeed
who
brings
meat
out
of
the
eater
.
3.
It
is
a
notable
fruit
and
advantage
by
saddest
stormes
,
to
be
helped
to
know
and
beleeve
more
of
Christ
his
excellency
and
sufficiency
;
for
,
this
is
the
fruit
here
,
that
ye
may
beleeve
that
I
am
he
.
4.
Whatever
degree
of
knowledge
and
faith
in
Christ
Saints
attain
to
,
yet
they
need
more
increase
and
confirmation
,
and
to
attain
this
is
a
difficult
task
:
for
,
albeit
the
disciples
knew
and
beleeved
what
he
was
,
yet
he
findes
this
pains
needful
,
that
they
may
be
helped
to
beleeve
more
.
5.
Christ
rightly
taken
up
,
will
be
beleeved
to
be
matchlesse
,
singular
,
and
inexpressible
,
in
his
fulnesse
and
excellency
;
for
,
this
he
aims
at
,
that
ye
may
believe
that
I
am
he
,
or
,
that
I
am
,
to
wit
,
that
singular
and
inexpressible
one
.
6.
A
special
meane
to
confirm
faith
by
saddest
dispensations
,
is
,
to
compare
these
events
with
predictions
concerning
them
;
wherein
we
may
read
Gods
omniscience
and
providence
,
knowing
,
and
setting
bounds
to
all
these
stormes
;
for
,
I
tell
you
before
it
come
,
that
when
it
is
come
to
passe
ye
may
believe
.
Verse
20.
Verily
,
verily
I
say
unto
you
,
He
that
receiveth
whomsoever
I
send
,
receiveth
me
:
and
he
that
receiveth
me
,
receiveth
him
that
sent
me
.
In
this
verse
we
have
a
third
caution
and
instruction
subjoyned
to
this
intimation
;
Wherein
Christ
holds
forth
this
encouragement
to
all
his
faithful
messengers
,
and
all
who
receive
them
and
their
message
;
That
these
his
servants
are
so
dear
to
him
and
his
Father
,
and
his
Father
and
he
are
so
neatly
interessed
in
them
and
their
message
,
that
the
respect
shewed
to
them
and
it
,
redounds
both
to
him
and
his
Father
.
His
scope
in
this
doctrine
is
,
partly
,
to
remove
another
exception
that
might
be
propounded
upon
occasion
of
Judas
treachery
;
for
,
whereas
upon
his
deserting
and
betraying
of
his
Master
,
men
might
be
ready
to
think
that
he
was
but
a
bad
Master
,
and
that
the
office
of
Apostleship
was
of
little
worth
,
since
he
had
so
lightly
deserted
it
:
Christ
declares
,
that
this
office
was
honourable
in
it selfe
,
and
(
however
Judas
had
played
the
traitour
,
yet
)
he
would
get
men
to
exe●ce
it
,
and
to
entertain
them
who
did
so
,
to
their
own
rich
advantage
.
And
therefore
his
treachery
did
no
way
reflect
on
him
or
his
service
,
but
did
aggravate
the
traitours
guiltinesse
,
who
had
deserted
so
honourable
an
office
,
owned
not
only
by
Christ
,
but
by
his
Father
also
.
Partly
also
,
his
scope
is
,
hereby
to
encourage
the
rest
of
the
Apostles
,
(
as
it
is
made
use
of
,
Matth
10.40
.
)
who
being
to
be
left
by
their
Master
,
and
sent
out
on
service
,
wherein
they
might
expect
great
difficulties
,
(
as
is
declared
,
Matth.
10.
)
and
being
also
pressed
with
the
necessity
of
humility
and
condescendence
,
they
might
be
ready
to
think
this
a
very
hard
and
disadvantageous
service
.
Withal
,
Judas
his
treachery
,
who
was
one
of
their
number
,
might
give
them
occasion
to
suspect
that
Christ
would
abhorre
their
society
for
his
sake
.
Therefore
he
declares
,
that
notwithstanding
all
that
had
come
,
if
they
would
go
about
the
employment
as
he
required
,
he
should
own
them
in
it
,
and
whosoever
received
them
,
should
receive
him
and
the
Father
also
.
Doct.
1.
Mens
deserting
of
Christ
and
his
service
doth
no
way
reflect
on
him
or
it
,
but
upon
the
deserters
themselves
;
nor
will
he
want
servants
,
and
these
who
will
entertain
them
,
desert
him
who
will
;
for
,
so
much
doth
this
doctrine
,
as
it
is
a
caution
against
Judas
treachery
,
teach
,
that
he
will
have
some
to
send
,
and
some
to
receive
them
,
when
Judas
is
gone
.
2.
Our
Lord
Jesus
hath
large
understanding
and
capacity
,
to
take
many
things
into
his
minde
,
and
meet
with
all
necessary
cases
at
once
;
for
,
by
this
doctrine
he
not
only
obviates
Judas
treachery
,
but
meets
with
the
discouragements
of
the
rest
of
his
disciples
,
as
hath
been
explained
.
3.
Albeit
Christs
doctrine
,
concerning
the
excellency
of
his
service
,
get
but
little
credit
in
times
of
defection
;
And
albeit
his
encouragements
have
but
little
place
with
these
of
weak
hands
:
yet
what
he
saith
to
the
one
or
the
other
case
,
is
most
grave
and
undoubted
truth
;
Therefore
is
doctrine
,
which
groundeth
against
the
scandal
of
Judas
defection
,
and
encourageth
his
disciples
,
confirmed
by
his
ordinary
asseveration
,
Verily
,
verily
,
I
say
unto
you
.
4.
In
times
of
defection
,
such
as
continue
faithful
shall
be
the
more
precious
in
Christs
sight
,
and
be
allowed
special
encouragements
by
him
;
therefore
doth
he
hold
out
such
a
cordial
to
his
honest
disciples
,
now
when
Judas
is
to
forsake
him
.
5.
Whatever
be
the
difficulties
attending
Christs
service
;
yet
the
service
it self
hath
encouragement
sufficient
in
its
bosome
,
against
all
of
them
;
Therefore
is
this
encouragement
held
forth
,
against
their
difficulties
in
the
exercise
of
their
office
.
6
The
humble
condescending
man
is
so
dear
to
Christ
,
that
he
shares
in
all
his
lots
,
is
respected
in
all
the
respects
put
upon
him
,
and
accounts
himself
sleighted
in
all
the
affronts
offered
to
him
;
for
,
this
doctrine
also
tends
to
encourage
them
to
the
humility
he
had
pressed
upon
them
,
by
shewing
that
he
will
do
all
for
the
humble
,
and
will
share
with
them
in
their
entertainment
in
the
world
.
7.
Whatever
be
the
want
of
outward
splendour
,
or
the
ignominie
and
contempt
of
Christs
servants
in
the
world
;
yet
it
is
sufficient
dignity
and
authority
to
bear
them
out
,
that
they
are
cloathed
with
a
Message
and
Commission
from
him
;
for
,
it
is
here
supposed
as
their
dignity
,
and
sufficient
to
bear
them
out
in
the
exercise
of
their
office
in
the
world
,
that
he
sends
them
.
8.
It
is
the
duty
of
people
in
relation
to
Christs
Messengers
,
to
receive
and
embrace
their
doctrine
,
and
their
persons
for
their
doctrines
sake
,
and
to
guard
against
prejudices
at
their
persons
,
lest
they
stumble
at
their
message
:
for
,
so
is
here
imported
,
they
should
receive
whom
I
send
.
See
1
Thess.
5.12
,
13.
Heb.
13.17
.
9.
Christs
faithful
servants
are
so
taken
up
with
zeal
to
their
Master
,
and
love
to
the
welfare
of
souls
,
that
their
great
encouragement
within
time
is
,
when
their
Message
,
and
themselves
for
its
sake
,
are
received
and
get
place
amongst
men
;
for
,
this
is
their
encouragement
,
that
encouragement
is
given
to
men
to
receive
them
,
as
being
their
great
scope
.
See
2
Cor.
7.2
.
1
Thess.
2.19
,
20.
10.
Such
as
would
approve
themselves
to
be
Christs
Scholars
,
ought
not
to
hearken
unto
,
nor
receive
these
who
run
without
a
calling
,
but
only
these
whom
he
sends
,
2
John
10.
Nor
ought
they
to
respect
them
who
are
sent
,
upon
any
carnal
respect
,
Jude
v.
16.
but
as
they
are
sent
and
faithful
in
their
trust
,
Matth.
10.41
.
nor
are
they
to
disrespect
any
who
are
sent
and
authorized
by
Christ
,
but
whatever
different
measure
of
gifts
there
be
,
they
must
respect
,
and
reverence
,
and
hearken
to
all
of
them
,
as
they
are
called
to
it
;
All
these
are
included
in
this
,
that
they
are
to
receive
whomsoever
I
send
.
11.
Whatever
be
the
opposition
unto
,
or
contempt
of
Christs
Messengers
,
yet
there
will
still
be
some
to
receive
them
,
when
he
sends
them
out
;
for
,
so
is
imported
,
that
there
will
be
some
to
receive
whomsoever
I
send
.
12.
It
is
a
comfortable
encouragement
to
Ministers
in
the
discharge
of
their
trust
,
and
to
people
to
receive
them
and
their
doctrine
,
That
as
God
is
inseparable
from
his
Son
Christ
,
in
his
Person
and
Office
,
so
is
Christ
and
his
Father
in
him
,
inseparable
from
his
servants
;
The
respect
that
is
payed
to
them
first
,
is
payed
in
them
to
Christ
and
his
Father
;
and
so
,
on
the
contrary
,
doth
the
contempt
of
them
reflect
on
him
:
for
,
He
that
receiveth
whomsoever
I
send
,
receiveth
me
,
and
he
that
receiveth
me
,
receiveth
him
that
sent
me
,
where
,
in
the
first
place
,
their
interest
in
Christ
is
asserted
,
and
in
the
Father
through
him
,
and
for
further
confirmation
the
Fathers
interest
in
Christ
is
asserted
,
who
is
not
received
nor
known
,
but
in
the
receiving
of
Christ
.
Verse
21.
When
Jesus
had
thus
said
,
he
was
troubled
in
spirit
,
and
testified
,
and
said
,
Verily
,
verily
I
say
unto
you
,
that
one
of
you
shall
betray
me
.
Followeth
the
second
step
of
this
discovery
of
Judas
,
wherein
he
more
distinctly
clears
his
treachery
,
shewing
that
the
lifting
up
of
the
heel
,
v.
18.
was
in
effect
a
betraying
of
him
,
and
in
stead
of
that
general
,
that
they
were
not
all
clean
,
v.
10.
nor
had
all
of
them
an
interest
in
that
promise
of
happinesse
,
v.
18.
he
determines
upon
the
number
,
that
it
was
one
of
them
who
should
betray
him
.
The
reason
of
this
repeated
and
more
particular
discovery
,
may
partly
be
gathered
from
the
following
purpose
;
that
they
did
not
understand
,
nor
were
affected
as
became
with
the
former
intimation
,
and
therefore
he
repeats
and
presseth
it
,
till
they
be
rowzed
up
by
it
:
and
partly
,
it
is
expressed
in
this
verse
to
be
Christs
trouble
in
spirit
,
while
his
thoughts
are
upon
Judas
treachery
,
a
taste
of
his
own
sad
sufferings
following
thereupon
,
is
let
out
upon
his
soul
;
and
withal
,
his
sorrow
and
indignation
at
the
odious
and
ingrate
treason
,
and
the
sad
judgements
to
follow
upon
it
,
(
as
it
is
deduced
,
Mat.
26.24
.
)
did
so
take
hold
on
him
,
that
he
must
reveal
it
with
serious
testifications
and
asseverations
.
Whence
learn
,
1.
Soul-pressures
and
troubles
were
no
strangers
to
our
blessed
Lord
,
and
he
would
have
it
well
studied
that
he
is
acquainted
with
such
conditions
;
Therefore
is
his
trouble
in
spirit
here
again
marked
.
2.
Saints
ought
not
to
think
it
strange
,
if
after
deliverance
from
soul-trouble
,
they
be
again
plunged
into
it
;
but
must
see
that
case
sanctified
unto
them
in
Christs
person
,
who
after
that
sad
fit
,
chap.
12.27
.
is
again
troubled
in
spirit
.
3.
Treacherous
hypocrites
in
the
Church
are
a
great
trouble
,
and
matter
of
much
vexation
to
the
godly
,
either
through
their
grief
at
their
carriage
,
or
by
reason
of
the
troubles
which
they
raise
to
others
;
for
,
upon
Christs
speaking
of
Judas
treachery
,
he
is
troubled
at
it
in
both
these
respects
,
as
hath
been
cleared
,
When
Jesus
had
thus
said
,
he
was
troubled
in
spirit
.
4.
Treacherous
hypocrites
,
who
are
the
instruments
of
Christ
or
his
followers
sufferings
,
are
in
an
horrible
and
woful
condition
,
both
in
respect
of
guilt
,
and
the
judgments
abiding
them
;
for
,
Christ
could
not
think
of
Judas
treachery
and
end
,
without
trouble
;
and
so
will
it
be
with
all
right
discerners
,
whatever
these
hypocrites
think
of
themselves
.
5.
Albeit
soul-trouble
be
bitter
,
yet
it
is
useful
(
especially
in
Ministers
)
to
draw
forth
truth
,
with
more
clearnesse
and
edge
,
to
others
,
for
,
herein
Christ
hath
given
a
proof
,
the
fruit
of
whose
soul-trouble
is
,
that
he
speaks
out
more
distinctly
what
they
understood
not
before
,
and
brings
it
out
solemnly
,
testifying
it
.
6.
When
Christ
is
about
to
exercise
his
people
,
and
they
will
not
be
put
to
it
by
some
means
,
he
will
still
put
them
to
it
,
till
he
rouze
them
up
;
for
,
they
making
no
use
of
the
former
intimation
,
he
inculcates
it
again
,
till
it
become
an
exercise
to
all
of
them
.
7.
Christ
perfectly
knowes
all
men
,
and
particularly
,
these
who
are
more
near
to
him
in
relations
and
fellowship
;
for
,
he
can
give
a
distinct
account
that
one
of
them
is
a
traitour
.
8.
As
g●eat
naughtinesse
may
be
in
these
who
are
very
eminent
;
so
their
eminency
renders
their
guilt
more
odious
and
horrible
;
that
one
of
you
should
betray
me
.
9.
It
is
hard
to
beleeve
,
if
not
almost
incredible
,
what
naughtinesse
there
may
be
in
eminent
Professours
and
Ministers
,
which
yet
Christ
knoweth
well
enough
;
therefore
he
must
confirm
it
with
,
Verily
,
verily
I
say
unto
you
,
that
one
of
you
shall
betray
me
.
10.
Such
as
are
really
affected
with
the
sin
of
treacherous
hypocrites
,
will
not
bluntly
speak
of
it
,
in
discovering
or
reproving
it
,
but
will
evidence
much
zeal
and
indignation
:
for
,
Jesus
being
troubled
in
spirit
,
testified
,
and
gravely
,
and
with
much
seriousnesse
,
intimates
it
.
11.
In
times
wherein
we
may
discern
Satan
to
be
employing
eminent
Professours
in
an
ill
turn
,
it
concernes
every
one
to
be
upon
their
guard
:
Therefore
is
this
intimation
yet
more
general
,
one
of
you
,
not
determining
who
,
that
all
might
be
set
on
edge
to
try
and
search
,
as
afterward
it
followeth
,
and
more
fully
in
the
other
Evangelists
.
See
Matth.
26.21
,
22.
Verse
22.
Then
the
disciples
looked
one
on
another
,
doubting
of
whom
he
spake
.
In
this
verse
we
have
an
effect
of
this
discovery
among
the
disciples
,
that
as
men
amazed
they
look
one
upon
another
,
being
ignorant
of
whom
he
spake
.
Their
looking
one
upon
another
may
be
supposed
,
partly
,
to
flow
from
their
general
amazement
,
and
partly
,
from
their
desire
(
who
were
conscious
to
themselves
,
of
no
such
intentions
)
to
know
by
one
anothers
countenances
who
was
the
guilty
man
.
And
it
is
like
,
that
at
first
they
gazed
one
upon
another
through
amazement
,
not
knowing
who
might
be
the
man
,
from
which
followed
their
particular
enquiry
at
Christ
,
Matth.
26.21
,
22.
And
that
afterward
being
somewhat
more
confirmed
,
they
looked
if
they
could
discover
it
by
any
Symptomes
in
others
,
which
not
succeeding
,
Peter
takes
another
course
,
in
the
following
purpose
.
Doct.
1.
There
may
such
things
fall
forth
in
the
Church
,
and
be
acted
by
members
thereof
,
as
will
surprize
true
Professours
with
astonishment
and
amazement
,
who
could
never
have
beleeved
such
naughtinesse
to
be
in
their
societies
;
for
,
so
doth
the
disciples
carriage
,
upon
this
intimation
,
evidence
.
2.
When
the
Lord
makes
any
intimation
of
a
defection
to
be
in
the
Church
,
sincere
Professours
will
be
jealous
,
and
put
to
search
themselves
whether
they
be
guilty
or
not
;
for
,
upon
this
intimation
of
but
one
among
twelve
,
all
of
them
looked
one
upon
another
,
doubting
of
whom
he
spake
:
and
albeit
they
were
not
conscious
to
themselves
of
any
such
wicked
purpose
,
yet
since
he
had
spoken
,
all
of
them
are
jealous
,
and
enquire
concerning
themselves
,
as
the
other
Evangelists
observe
.
As
for
Judas
,
it
is
only
marked
that
he
enquired
last
of
all
,
rather
to
hide
himself
from
the
rest
,
then
for
any
other
end
.
3.
It
is
an
evidence
of
sincere
Professors
,
that
they
truly
abhorre
all
treachery
against
their
Master
,
and
will
desire
to
know
who
are
guilty
of
it
,
that
they
may
abhorre
it
in
them
:
for
,
their
looking
one
on
another
,
(
together
with
their
enquiry
concerning
themselves
)
doubting
of
whom
he
spake
,
intimates
also
their
abhorrency
of
that
crime
,
with
their
desire
to
know
who
was
guilty
of
it
.
4.
Albeit
Christ
,
sometime
,
give
very
clear
intimation
of
some
defection
to
be
among
his
followers
;
yet
he
useth
not
to
discover
who
the
treacheron
hypocrites
are
,
till
they
decipher
themselves
;
for
,
albeit
he
had
warned
them
of
the
treachery
of
one
of
their
number
,
yet
they
doubted
of
whom
in
particular
he
spake
,
as
not
being
particularly
named
.
5
,
Treacherous
hypocrites
may
lurk
so
close
,
and
carry
matters
so
faire
,
as
none
can
spie
them
out
before
they
discover
themselves
,
unlesse
Christ
extraordinarily
reveal
and
point
them
out
:
for
,
Judas
in
this
businesse
put
on
such
a
countenance
,
as
when
they
looked
about
,
yet
they
still
doubted
of
whom
he
spake
,
and
Peter
and
John
are
put
to
another
shift
to
finde
him
out
.
Verse
23.
Now
there
was
leaning
on
Jesus
bosome
,
one
of
his
disciples
whom
Jesus
loved
.
24.
Simon
Peter
therefore
beckened
to
him
,
that
he
should
ask
who
it
should
be
of
whom
he
spake
.
25.
He
then
lying
on
Jesus
breast
,
saith
unto
him
,
Lord
,
who
is
it
?
26.
Jesus
answered
,
he
it
is
to
whom
I
shall
give
a
sop
when
I
have
dipped
it
,
and
when
he
had
dipped
the
sop
,
he
gave
it
Judas
Iscariot
the
sonne
of
Simon
.
Followeth
a
further
effect
of
the
former
discovery
,
in
Peter
,
occasioning
the
third
step
of
the
discovery
,
and
a
particular
designation
of
the
traitour
unto
John
.
The
summe
of
this
purpose
is
;
the
intimation
that
there
was
a
traitor
in
their
society
,
and
the
impossibility
to
know
who
he
was
,
either
by
that
intimation
or
by
his
countenance
,
kindles
in
Peter
an
earnest
desire
to
know
him
.
And
being
neither
willing
to
propound
his
desire
openly
,
seeing
Christ
had
hitherto
forborn
to
name
him
;
not
being
able
to
propound
it
secretly
to
Christ
,
by
reason
of
his
distance
:
He
makes
a
secret
signe
to
John
,
the
beloved
disciple
who
sat
nearest
Christ
that
he
should
enquire
;
who
accepting
of
the
employment
,
and
propounding
the
matter
to
Christ
,
Judas
is
discovered
to
him
by
a
signe
secretly
agreed
upon
betwixt
Christ
and
him
.
For
clearing
this
a
little
,
consider
.
1.
Whereas
John
is
said
to
lean
on
Jesus
bosome
,
it
points
at
their
custome
in
sitting
at
table
,
that
they
did
lie
upon
beds
or
couches
with
their
feet
outward
,
and
their
heads
inward
,
leaning
themselves
on
their
elbows
,
and
so
the
head
of
one
lay
neare
to
the
bosome
of
another
,
as
John
did
here
to
Christ
:
yet
not
so
near
but
there
was
some
distance
,
for
John
,
v.
25.
must
lie
on
Jesus
breast
,
or
,
raise
up
himselfe
a
little
and
fall
upon
it
(
as
the
original
is
)
before
he
can
propound
the
matter
secretly
.
Consider
,
2.
Christ
chuseth
this
way
to
discover
Judas
unto
John
,
by
giving
a
sop
when
he
had
dipped
it
,
(
which
was
some
part
of
that
Supper
before
the
Sacrament
was
instituted
)
partly
because
this
was
a
more
secret
way
of
designing
him
,
seeing
it
was
usual
for
Christ
to
distribute
meat
amongst
them
,
and
so
none
could
know
the
matter
but
John
who
understood
his
purpose
in
it
,
and
(
belike
)
Judas
himself
.
And
partly
because
this
signe
was
most
agreeable
to
the
prediction
,
Ps.
41.9
.
and
might
put
Judas
in
minde
of
his
ingratitude
.
From
v.
23.
Learn
.
1.
Albeit
Christ
love
all
his
disciples
and
followers
;
yet
as
man
he
had
degrees
of
of
love
and
familiarity
with
some
beyond
others
;
And
as
God
also
,
he
may
let
out
sensible
evidences
of
love
to
some
,
beyond
others
;
for
albeit
he
loved
all
his
own
,
v.
1.
yet
here
there
is
one
disciple
whom
Jesus
loved
,
in
a
singular
way
,
to
wit
,
as
he
was
man
,
and
in
respect
of
kinde
manifestations
of
himself
.
2.
Such
as
are
indeed
beloved
of
Christ
,
will
esteem
highly
of
this
as
their
chief
dignity
,
and
far
above
any
love
they
can
have
to
him
;
for
,
this
is
the
character
of
the
beloved
disciple
;
Albeit
he
loved
Christ
,
yet
there
is
no
word
of
that
,
but
of
Christs
love
to
him
;
and
he
gives
himself
no
other
name
or
title
,
as
accounting
it
his
chiefest
glory
to
be
called
one
of
his
disciples
whom
Jesus
loved
.
So
also
c
,
19.26
.
and
21.20
.
3.
Such
are
beloved
of
Christ
,
albeit
they
account
it
their
great
glory
;
yet
they
will
entertain
it
with
much
modesty
and
sobriety
;
for
John
in
writing
the
history
,
when
he
speaks
of
these
his
priviledges
,
yet
never
names
himself
who
he
was
,
till
c.
21.20.24
.
that
closing
the
history
,
he
must
declare
who
was
the
penman
of
it
.
4.
Such
as
are
beloved
of
Christ
will
delight
much
in
intimate
familiarity
with
him
,
and
will
be
admitted
thereto
;
for
it
is
Johns
choice
and
Christs
allowance
,
that
he
leaned
on
Jesus
bosome
.
From
v.
24.
Learn
.
1.
An
honest
heart
is
not
satisfied
with
its
own
testimony
,
unlesse
also
it
get
Christs
approbation
;
for
,
Peter
would
know
who
it
should
be
of
whom
he
spake
,
not
only
that
he
might
know
him
,
but
that
himself
also
might
be
assoiled
by
Christ
.
2.
It
is
necessary
for
these
whose
infirmities
do
frequently
burst
forth
,
that
they
do
witnesse
their
integrity
,
by
zeal
and
forwardnesse
for
Christ
,
and
by
being
as
eminent
in
duty
,
as
sometime
they
are
in
their
failings
;
for
here
Peter
,
who
was
oftimes
further
wrong
then
the
rest
,
manifests
more
zeal
then
all
the
rest
,
and
is
as
eminent
in
his
indignation
against
treachery
.
And
indeed
his
failings
were
(
for
most
port
)
not
in
the
extreame
of
luke
warmnesse
,
but
of
rash
zeal
and
respect
to
Christ
.
3.
It
is
commendable
when
the
fruit
of
many
reproofs
appears
in
taking
with
faults
,
and
reforming
them
in
practise
;
for
,
this
is
also
to
be
observed
in
his
carriage
,
who
being
often
reproved
for
his
rash
forwardnesse
,
doth
now
modestly
becken
to
John
,
that
he
should
ask
,
though
shortly
after
he
returned
to
his
old
rashnesse
.
4.
It
may
be
easily
discerned
by
any
,
that
such
as
are
most
beloved
of
Christ
,
will
get
most
of
his
minde
;
Therefore
,
Peter
beckoned
to
him
,
that
he
should
ask
,
not
only
because
he
was
nearest
Christ
,
but
because
being
beloved
of
him
,
he
hoped
he
would
tell
him
as
soon
as
any
.
From
v.
25
,
26.
Learn
,
1.
Such
as
love
Christ
,
and
are
beloved
of
him
,
may
be
very
bold
with
him
,
without
misconstruction
;
for
lying
on
Christs
breast
,
he
propounds
the
question
.
2.
Loves
boldnesse
doth
not
seclude
revence
,
but
takes
it
along
with
it
;
for
in
the
midst
of
this
boldnesse
,
he
calls
him
Lord
,
and
lieth
on
Jesus
breast
,
to
enquire
secretly
,
till
he
should
know
his
pleasure
,
whether
he
would
reveal
it
or
not
.
3.
As
latent
hypocrites
are
known
only
to
Christ
,
so
they
must
be
left
to
him
to
discover
them
,
and
we
must
not
sit
down
on
his
throne
of
judgement
;
for
;
John
goeth
to
Christ
to
know
this
traitor
,
Lord
who
is
it
?
4.
They
are
not
mistaken
,
who
expect
that
much
of
Christs
minde
will
be
revealed
to
such
as
are
beloved
of
him
,
and
that
in
their
familiar
and
reverent
addresses
;
they
will
be
made
welcome
;
for
,
John
gets
a
good
answer
as
Peter
expected
.
Jesus
answered
,
he
it
is
to
whom
I
shall
give
a
sop
,
&c.
5.
Christ
may
be
doing
good
to
them
who
are
but
traitours
to
him
,
and
by
his
outward
favours
,
be
discovering
to
right
discerners
,
how
disapproven
they
are
of
him
;
for
,
he
gives
a
sop
to
Judas
Iscariot
the
traitour
,
and
by
this
discovers
to
John
that
he
is
a
traitour
.
6
Saints
to
whom
Christ
reveales
not
such
things
as
they
desire
,
must
reverence
his
dispensation
;
And
when
he
doth
not
cleare
their
doubts
fully
to
them
,
they
are
to
rest
satisfied
in
the
testimony
of
a
good
conscience
;
for
,
Peter
having
done
his
duty
to
know
the
traitour
,
must
rest
satisfied
that
he
is
designed
only
to
John
,
and
when
Christ
doth
not
clear
him
expresly
that
it
was
not
himself
,
he
is
left
to
look
to
the
conscience
of
his
own
integrity
.
Ver.
27.
And
after
the
sop
,
Satan
entred
into
him
.
Then
said
Jesus
unto
him
,
That
thou
doest
,
do
quickly
.
28.
Now
no
man
at
the
table
knew
for
what
intent
he
spake
this
unto
him
.
29.
For
some
of
them
thought
,
because
Judas
had
the
bag
,
that
Jesus
had
said
unto
him
,
Buy
those
things
that
we
have
need
of
against
the
Feast
:
or
that
he
should
give
something
to
the
pooor
.
30.
He
then
having
received
the
sop
,
went
immediately
out
:
and
it
was
night
.
In
these
verses
,
we
have
the
consequents
of
this
designation
in
Judas
himself
,
occasioning
a
fourth
step
of
this
discovery
,
wherein
Christ
declares
more
of
his
mind
to
Judas
himself
concerning
his
treason
.
The
summe
of
this
purpose
is
to
be
conceived
thus
;
Judas
guilty
conscience
making
him
suspect
all
things
,
he
could
not
but
observe
the
whisperings
betwixt
Christ
and
John
,
and
that
Christ
after
that
had
given
him
a
sop
,
which
(
it
is
like
)
drew
John
,
who
knew
the
scope
of
that
sign
,
to
eye
him
in
an
odd
way
.
Therefore
perceiving
or
fearing
that
he
was
discovered
,
he
is
so
imbittered
and
vexed
at
it
,
that
he
gives
himself
wholly
up
to
Satan
,
and
resolves
to
prosecute
his
treason
speedily
and
effectually
.
Upon
which
,
(
and
possibly
he
was
now
on
his
feet
to
go
out
to
the
chief
Priests
)
Christ
lets
him
know
that
he
knew
his
designe
,
and
bids
him
do
his
worst
,
v.
27.
which
as
the
rest
understood
not
,
but
some
of
them
supposed
that
,
as
purse-master
,
he
was
sent
out
to
provide
somewhat
against
the
solemnity
of
the
next
day
,
or
ordained
to
give
somewhat
unto
the
poor
,
v.
28
,
29.
so
he
is
more
hardened
thereby
to
go
on
in
his
wicked
course
,
and
accordingly
goeth
out
to
effectuate
it
,
though
it
was
dark
night
,
verse
30.
From
v.
27.
Learn
,
1.
As
Satan
gets
possession
by
degrees
of
wicked
men
;
so
it
is
hard
when
once
he
gets
footing
,
to
prevent
a
more
full
possession
;
for
,
Satan
,
who
before
trysted
with
him
,
by
casting
tentations
into
his
heart
,
now
gets
full
possession
,
and
entred
into
him
.
2
Traitours
and
hypocrites
are
so
far
from
being
reclaimed
by
the
discovery
of
their
naughtines
,
that
they
are
rather
more
irritate
thereby
;
for
,
upon
his
perceiving
that
Christ
had
discovered
him
to
John
,
by
giving
the
sop
,
Satan
entred
into
him
.
3.
Christ
in
his
holy
providence
and
righteous
judgement
,
may
do
to
hypocrites
that
,
whereupon
they
may
take
occasion
to
harden
themselves
unto
perdition
,
and
to
forsake
him
,
yet
without
all
imputation
to
him
;
for
upon
this
discovery
he
is
set
on
edge
by
Satan
against
Christ
,
as
if
he
had
affronted
him
.
4.
Satan
gets
ready
entry
in
a
man
,
nor
can
he
long
stand
,
when
he
is
given
over
of
God
;
for
,
Judas
is
given
up
by
Christ
to
himself
,
to
do
quickly
what
he
did
,
when
Satan
possessed
him
to
do
this
mischief
.
5.
As
Christ
knows
all
the
naughtinesse
of
traitors
,
so
he
is
the
permitter
of
the
same
,
without
any
approbation
of
their
sinne
;
for
,
That
thou
doest
,
do
quickly
,
is
not
a
command
,
but
a
declaration
of
his
prescience
and
permission
.
6.
When
Christ
hath
long
struggled
with
corrupt
men
,
to
restraine
and
curb
their
naughtinesse
;
he
may
at
last
,
let
loose
the
reins
to
them
,
to
do
their
worst
,
for
,
having
a
traitour
so
long
restrained
in
his
company
,
he
at
last
gives
him
up
to
himself
.
See
Psal.
81.11
,
12.
Prov.
14.14
.
7.
Christs
willingness
to
suffer
for
his
people
,
made
all
attempts
against
him
to
be
nothing
terrible
;
for
,
this
permission
imports
also
that
he
was
willing
to
suffer
,
and
therefore
cared
not
how
soon
he
would
put
him
to
it
.
And
thus
our
willing
resolutions
would
take
off
much
of
the
terrour
of
our
sufferings
.
8.
Christ
needs
never
restrain
any
of
his
enemies
,
for
any
fear
he
hath
of
them
;
but
can
carry
on
his
purpose
,
and
triumph
over
their
most
violent
oppositions
;
for
,
this
upgiving
is
also
a
defying
of
Judas
to
do
his
worst
,
and
when
he
had
so
done
,
yet
Christ
should
redeem
his
people
,
and
triumph
over
all
the
sufferings
he
brought
him
into
by
his
treachery
.
9.
Men
given
over
by
God
unto
Satan
,
will
be
very
wrestlesse
to
execute
mischief
,
and
may
speed
well
at
it
,
for
a
time
;
for
,
do
quickly
,
is
also
a
prediction
of
his
activity
and
successe
,
as
to
the
outward
suffering
.
From
v.
28
,
29.
Learn
,
1.
It
is
no
fault
in
sincere
professours
,
to
be
charitable
even
of
hypocrites
,
so
long
as
they
keep
close
;
for
,
it
flowed
,
in
part
,
from
their
charity
,
that
no
man
at
the
table
knew
for
what
intent
he
spake
this
unto
him
,
and
some
supposed
some
other
thing
.
And
it
seems
that
John
himself
to
whom
he
was
particularly
discovered
,
did
not
suspect
he
would
presently
go
about
his
treason
,
and
therefore
understood
not
this
discourse
,
though
possibly
he
joyned
not
in
the
opinion
some
others
had
of
him
and
it
.
And
as
for
the
rest
,
albeit
it
seemes
they
should
have
known
his
treachery
from
Christs
answer
to
his
question
,
Mat.
26.25
.
Yet
it
seems
that
Christ
gave
him
that
answer
secretly
,
or
he
propounded
that
question
but
immediately
before
he
went
out
.
2.
Christ
did
so
willingly
suffer
for
his
people
,
that
by
his
own
over-ruling
hand
he
kept
back
all
things
that
might
hinder
instruments
to
act
therein
;
for
,
this
ignorance
also
flowed
from
the
hand
of
God
,
lest
they
should
have
hindred
him
,
and
so
should
have
marred
the
work
Christ
came
about
.
See
Mat
16.20
.
and
26.52
,
53
,
54.
3.
It
is
the
will
of
Christ
,
that
were
mens
portion
but
mean
,
yet
they
should
not
only
provide
for
their
own
necessi●ies
thereby
,
and
so
live
in
an
honest
way
;
but
they
should
also
be
beneficial
to
the
poor
and
indigent
,
for
this
construction
,
which
some
of
them
put
upon
Christs
words
,
teacheth
,
that
it
was
his
custome
as
at
other
times
,
so
now
,
out
of
his
small
stock
,
to
buy
these
things
we
have
need
of
against
the
feast
,
(
or
the
solemnity
of
the
first
day
of
unleavened
bread
,
being
the
morrow
after
the
passeover
,
Lev.
23.5
,
6.
Numb.
28.16
,
17.
)
and
to
give
something
to
the
poor
,
and
his
practice
in
this
is
our
rule
.
From
v.
30.
Learn
,
1.
Checks
given
by
Christ
to
enemies
,
which
might
reclaime
them
,
do
but
irritate
and
render
them
worse
;
for
,
after
all
this
,
he
having
received
the
sop
,
went
out
.
2.
Men
given
over
by
God
,
and
possessed
by
Satan
,
are
so
impudent
,
that
they
will
not
only
attempt
highest
wickednesse
,
even
against
Christ
,
but
will
commit
it
even
in
Christs
presence
,
and
when
they
know
that
he
knoweth
and
seeth
them
;
for
,
albeit
Christ
had
intimate
that
he
knew
what
he
was
doing
,
yet
he
went
out
to
act
it
3.
Satan
is
violent
in
driving
these
acted
by
him
,
very
hastily
,
and
over
all
impediments
,
to
commit
mischief
;
for
,
having
received
the
sop
,
he
went
immediately
out
,
and
that
though
it
was
night
,
as
being
too
good
for
works
of
darknesse
.
Verse
31.
Therefore
when
he
was
gone
out
,
Jesus
said
,
Now
is
the
Son
of
man
glorified
:
and
God
is
glorified
in
him
.
Followeth
,
to
v.
36.
the
third
part
of
the
Chapter
,
containing
Christs
sweet
doctine
to
his
disciples
upon
Judas
removal
;
wherein
he
speaks
comfortably
conce●ning
Judas
errand
,
and
doth
direct
his
disciples
concerning
their
carriage
.
It
contains
three
points
of
doctrine
,
In
the
first
whereof
(
in
this
verse
)
he
points
out
how
h●
lo●ked
upon
what
was
to
come
upon
him
by
Judas
●reachery
;
Namely
,
that
he
was
to
be
glorified
in
and
after
his
sufferings
,
and
God
to
be
glorified
in
him
.
Concerning
this
doctrine
we
may
compare
what
is
said
,
on
ch.
12.23
.
Here
we
may
Learn
,
1.
Albeit
hypocrites
cannot
pollute
an
Ordinance
of
God
to
any
but
themselves
;
yet
they
are
oft-times
,
such
a
burden
and
impediment
to
the
societies
of
Gods
people
,
as
the
company
will
fare
the
better
,
when
they
are
out
of
it
;
Therefore
,
Christ
who
was
speaking
sad
things
while
Judas
was
with
them
,
and
weighted
and
troubled
,
v.
21.
now
,
when
he
is
gone
out
,
his
minde
is
elevate
,
and
he
speaks
comfortably
and
familiarly
to
the
rest
.
2.
As
there
is
no
condition
so
hard
,
but
a
childe
of
God
,
through
him
,
will
get
through
it
,
Phil.
4.13
.
And
as
there
is
no
humbling
pressure
under
their
lot
,
but
they
may
expect
a
blenk
of
comfort
and
ease
after
it
:
So
oft-times
,
the
Lord
makes
their
sad
lots
easiest
,
when
they
are
nearest
to
come
upon
them
,
by
his
giving
at
that
time
the
spirit
of
that
employment
;
for
,
Christ
who
before
was
troubled
,
v.
21.
now
when
Judas
goeth
out
to
act
his
mischievous
treachery
,
is
elevated
in
minde
and
comforted
.
See
Heb.
3.16
.
And
by
this
his
comfort
and
rejoycing
at
this
time
,
he
learns
us
how
to
rejoyce
when
our
dissolution
is
near
,
though
we
were
to
go
through
a
red
sea
of
blood
and
suffering
unto
that
promised
land
.
3.
Such
as
would
rightly
bear
a
crosse
,
ought
to
take
a
look
of
their
condition
,
quite
contrary
to
the
verdict
of
sens
;
e
and
reason
;
for
,
so
doth
Christ
look
on
his
sufferings
,
as
a
glorifying
of
him
,
both
in
themselves
,
and
in
the
effects
thereof
,
which
is
a
point
flesh
and
blood
would
never
reveal
.
4.
How
ignominious
soever
Christs
sufferings
were
in
themselves
;
yet
they
were
not
only
the
way
to
his
glory
,
ch.
17.5
.
Luke
24.26
.
1
Pet.
1.11
.
and
the
fruits
thereof
glorious
;
and
such
as
exalted
him
in
the
world
;
But
they
were
also
glorious
in
themselves
,
and
he
glorified
therby
;
in
respect
of
his
obedience
to
his
Father
,
even
to
the
death
;
his
love
that
shined
therein
;
the
testimony
of
innocency
he
received
from
enemies
;
the
glorious
miracles
in
the
time
of
his
sufferings
;
and
,
in
respect
that
hereby
he
redeemed
his
elect
,
trampled
upon
,
and
spoiled
Satan
,
and
triumphed
over
sinne
,
and
blotted
out
the
hand-writing
of
Ordinances
against
us
.
For
,
saith
he
,
the
Sonne
of
man
is
glorified
,
and
that
,
now
,
not
only
certainly
,
but
instantly
.
And
if
he
counted
seeming
ignominy
to
be
his
glory
,
in
respect
of
the
service
done
thereby
to
people
;
how
much
more
should
we
account
that
our
glory
which
may
honour
him
.
5.
Such
as
are
truly
zealous
of
Gods
honour
,
will
count
no
condition
honourable
,
unlesse
God
be
glorified
thereby
,
and
where
he
gets
honour
a
very
ignominious
condition
will
be
honourable
in
their
eyes
;
for
this
,
glorifies
the
Sonne
,
that
God
is
glorified
in
him
.
6.
As
Christ
was
glorified
by
his
own
sufferings
;
so
also
the
Father
was
glorified
in
him
;
Not
only
in
that
he
,
being
in
the
Sonne
,
all
the
glory
of
the
Sonne
is
his
also
;
but
that
Christ
in
suffering
,
did
glorifie
him
,
in
giving
obedience
to
his
will
;
The
truth
of
his
threatnings
,
and
his
justice
did
shine
in
what
he
inflicted
on
his
Son
,
and
his
wisdom
and
goodnesse
did
shine
in
the
redemption
of
lost
man
by
such
a
mean
;
for
,
saith
he
,
and
God
is
glorified
in
him
.
And
albeit
none
can
so
glorifie
God
in
suffering
as
Christ
did
;
yet
through
him
,
he
takes
glory
to
himself
in
the
sufferings
of
his
servants
,
as
they
are
a
testimony
to
his
truth
,
and
a
commendation
of
his
excellency
,
that
they
will
not
love
their
lives
unto
the
death
for
his
sake
.
See
c.
21.19
.
Ver.
32.
If
God
be
glorified
in
him
,
God
shall
also
glorifie
him
in
himself
,
and
shall
straitway
glorifie
him
.
In
this
verse
he
confirmes
,
the
one
branch
of
the
former
doctrine
by
the
other
;
and
sheweth
that
if
God
be
glorified
in
him
and
in
his
sufferings
,
then
certainly
,
he
would
glorifie
him
in
himselfe
:
And
again
inculcates
that
this
should
be
straitway
done
,
in
his
approaching
sufferings
,
and
the
glory
hastening
upon
the
back
of
that
.
Whence
learn
,
1.
Albeit
God
be
glorious
,
and
to
be
glorified
in
all
his
working
;
Yet
his
special
glory
,
wherein
he
delights
most
,
is
that
which
is
offered
to
him
,
and
shines
in
his
Son
;
for
,
this
is
the
glory
of
God
which
Christ
insists
so
much
on
,
that
he
is
glorified
in
him
See
2
Cor.
4.6
.
2.
Gods
being
honoured
in
any
condition
,
or
by
any
under
such
a
condition
,
is
a
sufficient
evidence
that
the
condition
is
honourable
,
be
what
it
will
,
and
that
they
themselves
are
and
shall
be
honoured
therein
;
for
,
so
doth
Christ
argue
,
If
God
be
glorified
in
him
,
God
shall
also
glorifie
him
in
himself
.
See
1
Sam.
2.30
.
It
is
honour
abundance
to
get
leave
to
honour
God
,
and
it
portends
much
dignity
to
them
who
so
do
.
3.
It
is
a
sure
evidence
of
future
glory
,
when
men
make
it
their
chief
study
to
honour
God
here
;
for
,
so
much
also
doth
Christs
arguing
teach
.
See
2
Tim
4.7
,
8.
4.
Whatever
our
discouragements
may
object
,
to
weaken
our
own
hands
from
doing
or
suffering
in
a
hard
time
;
Yet
it
is
our
duty
to
reason
against
unbelief
,
for
our
own
encouragement
;
for
,
so
doth
Christs
debating
and
reasoning
the
certainty
of
his
approaching
glory
,
teach
.
5.
God
will
not
only
give
fair
promises
to
them
who
glorifie
him
;
but
will
at
last
give
performance
;
And
as
we
may
alwaies
,
in
some
respect
,
look
on
this
not
as
far
off
,
but
near
hand
.
So
after
a
whiles
exercise
,
our
expectation
will
,
at
last
,
come
to
an
issue
.
Therefore
doth
he
adde
,
he
shall
straitway
glorifie
him
.
6.
Christ
and
his
followers
true
glory
may
be
so
little
delayed
by
clouds
of
sufferings
,
that
it
may
be
very
near
when
they
are
engaging
in
the
throng
of
afflictions
;
for
,
at
that
time
,
saith
Christ
,
he
shall
straightway
glorifie
him
.
Ver.
33.
Little
children
,
yet
a
little
while
I
am
with
you
:
ye
shall
seek
me
:
and
as
I
said
unto
the
Jewes
,
whither
I
go
,
ye
cannot
come
:
so
now
I
say
to
you
.
The
second
point
propounded
here
to
his
disciples
,
is
,
a
sweet
and
warme
way
of
intimating
his
departure
,
unto
them
;
Wherein
,
letting
out
his
affection
in
a
warme
title
and
compellation
,
he
intimates
that
he
was
shortly
to
depart
from
them
,
in
respect
of
his
bodily
presence
;
and
that
(
as
he
had
said
unto
the
Jewes
,
Chap.
7.34
.
and
8.21
.
)
though
they
should
seek
him
,
yet
they
were
not
able
to
come
whether
he
went
,
and
was
.
Whereby
we
are
to
understand
,
partly
,
that
while
they
entertained
any
carnal
conceits
of
the
Messiah
,
as
the
Jewes
did
,
they
should
not
finde
satisfaction
in
them
,
nor
should
they
(
as
they
were
wont
when
they
missed
him
)
be
able
to
follow
him
,
and
enjoy
his
bodily
presence
.
And
so
when
they
sought
him
at
the
grave
,
they
could
not
finde
him
.
But
chiefly
,
we
are
to
understand
,
that
as
the
unbeleeving
Jewes
were
secluded
from
coming
to
him
in
heaven
,
so
was
their
coming
to
him
there
,
delayed
,
and
a
thing
above
their
power
,
till
he
should
come
and
fetch
them
.
And
particularly
,
their
following
him
to
heaven
,
through
the
valley
of
suffering
,
was
delayed
for
a
time
,
to
as
many
of
them
as
were
to
be
called
thereunto
,
as
is
cleared
,
ver.
36.
Whence
learn
,
1.
Albeit
Christs
presence
be
the
sweet
cordial
of
his
followers
;
Yet
he
seeth
it
meet
,
for
wise
ends
,
and
for
their
exercise
,
to
withdraw
it
from
them
sometimes
;
As
here
he
did
from
his
disciples
.
2.
Christ
,
having
fulfilled
his
Ministry
on
earth
,
did
withdraw
in
respect
of
his
bodily
presence
,
not
only
from
his
foes
,
but
even
from
his
followers
;
for
,
even
to
the
disciples
it
is
now
,
a
little
while
I
am
with
you
.
3.
It
is
Christs
kindnesse
to
his
followers
,
that
he
advertiseth
them
of
what
is
to
come
upon
them
,
that
so
they
may
be
armed
against
it
,
and
prepared
for
it
;
as
here
he
beforehand
intimateth
his
removal
to
his
disciples
.
4.
It
is
our
duty
to
consider
for
how
small
a
moment
we
may
have
the
occasion
and
opportunitie
of
mercies
,
that
we
may
be
very
busie
,
and
emprove
it
well
;
for
,
therefore
doth
he
advertise
his
disciples
,
a
little
while
I
am
with
you
,
that
they
might
not
trifle
away
that
moment
of
time
wherein
he
was
so
busie
with
them
in
the
following
Chapters
.
5.
When
Christ
doth
any
thing
that
his
followers
think
hard
to
digest
,
they
are
bound
to
beleeve
that
he
doth
it
not
for
want
of
care
and
respect
,
but
in
the
abundance
of
his
love
to
them
;
And
that
they
have
so
much
more
roome
in
his
heart
,
that
his
dealing
is
sad
;
and
that
he
leaveth
his
heart
with
them
,
when
otherwise
he
withdraweth
;
Therefore
doth
he
sweeten
this
sad
intimation
with
a
sweet
title
,
not
so
usual
before
,
little
children
6.
A
sweet
word
,
importing
Christs
love
,
is
sufficient
to
bear
up
Saints
under
saddest
dispensations
;
for
,
this
is
a
sufficient
cordial
here
,
to
make
up
his
removal
,
that
he
calls
them
little
children
.
7.
Such
as
do
not
undervalue
the
sweet
consolations
of
Christs
Word
,
and
his
speaking
to
them
,
will
finde
him
speak
more
sweetly
in
trouble
then
ever
before
;
Therefore
doth
he
reserve
such
a
title
for
such
a
time
.
8.
Whatever
be
Christs
dealing
,
in
removing
and
withdrawing
from
his
followers
;
Yet
he
still
retains
the
relation
of
a
Father
to
them
,
and
will
have
such
a
care
of
them
as
Parents
have
of
their
young
and
tender
children
,
who
cannot
care
for
themselves
,
and
who
use
to
be
most
dandled
and
tenderly
dealt
with
;
for
,
so
much
doth
this
compellation
,
not
only
of
children
,
but
little
children
,
import
.
9.
It
is
not
inconsistent
with
Christs
love
to
his
own
,
that
he
deal
and
speak
as
sharply
against
their
corruptions
,
as
against
the
corruptions
of
the
wicked
;
for
,
in
so
far
as
the
disciples
were
carnal
,
he
saith
unto
them
,
as
he
said
unto
the
Jewes
,
as
hath
been
explained
.
10.
Christ
,
by
removing
his
bodily
presence
,
hath
cut
off
all
grounds
of
hope
of
any
carnal
way
of
intercourse
or
communion
with
him
,
and
laid
on
a
necessity
of
studying
a
spiritual
way
of
coming
to
him
,
on
all
these
who
would
enjoy
him
;
for
,
so
much
also
doth
this
intimation
,
common
to
them
with
the
Jewes
,
import
.
11.
The
wicked
and
the
godly
,
even
in
their
best
frame
,
may
be
under
the
same
outward
dispensation
,
but
in
as
far
different
a
way
as
is
betwixt
their
states
and
conditions
;
for
,
even
in
respect
of
their
coming
to
him
in
heaven
,
he
saith
,
As
I
said
unto
the
Jewes
,
&c.
so
now
I
say
unto
you
,
but
in
a
far
different
sense
;
for
,
To
the
one
,
he
intimates
his
departure
in
judgement
,
by
way
of
rejection
of
them
;
To
the
other
,
it
is
full
of
mercy
,
and
accompanied
with
sweet
affection
;
To
the
one
,
coming
to
him
is
absolutely
denied
,
To
the
other
,
only
delayed
;
To
the
one
is
intimate
,
that
,
as
they
cannot
,
so
they
shall
not
come
where
he
is
;
To
the
other
,
it
only
intimates
what
they
cannot
do
of
themselves
,
but
doth
not
seclude
what
he
can
do
or
will
do
for
them
.
12.
Whatever
men
esteem
of
an
enjoyed
Christ
,
yet
when
he
is
gone
,
he
will
be
missed
by
his
own
;
for
,
when
he
is
gone
,
ye
shall
seek
me
,
saith
he
.
13.
Christs
withdrawings
tend
to
kindle
desires
after
him
,
and
to
be
at
him
,
in
the
hearts
of
his
own
,
together
with
earnest
pursuing
after
him
;
for
,
so
much
also
is
imported
in
this
,
ye
shall
seek
me
.
14.
Christ
,
by
removing
his
bodily
presence
from
earth
,
hath
taught
his
disciples
,
to
spend
their
lives
in
a
sober
desire
,
and
hastening
to
be
with
him
in
heaven
;
for
,
when
he
is
gone
,
ye
shall
seek
me
to
come
whether
I
go
,
saith
he
.
15.
Saints
must
not
expect
alwayes
to
get
satisfaction
,
at
first
,
in
their
most
honest
desires
and
endeavours
,
but
to
be
excused
with
further
desiring
and
seeking
:
And
particularly
,
they
must
not
expect
to
get
up
to
rest
with
Christ
in
heaven
,
till
first
they
have
wrastled
a
while
,
and
served
their
generation
:
for
,
in
this
respect
,
though
they
seek
him
,
yet
whither
I
go
,
ye
cannot
come
.
16.
Christs
own
by
all
their
endeavours
are
not
able
to
get
up
to
him
in
heaven
,
unless
he
come
and
fetch
them
:
for
,
in
this
respect
also
it
holds
true
,
ye
cannot
come
,
to
wit
,
not
only
presently
,
but
of
your selves
,
even
no
more
then
the
Jewes
can
do
.
Verse
34.
A
new
commandement
I
give
unto
you
,
That
ye
love
one
another
,
as
I
have
loved
you
,
that
ye
also
love
one
another
.
The
third
point
propounded
by
Christ
,
containeth
a
direction
concerning
their
behaviour
in
his
absence
,
that
they
should
love
one
another
:
Which
he
presseth
upon
several
grounds
,
whereof
the
first
is
,
that
the
command
enjoining
it
is
a
new
commandment
given
by
him
:
and
the
second
(
in
this
verse
also
)
is
taken
from
his
own
example
,
which
might
both
perswade
them
unto
,
and
regulate
them
in
,
the
performance
of
that
duty
.
While
he
calleth
this
commandment
new
,
the
meaning
is
not
that
it
was
not
enjoyned
before
:
for
,
we
finde
it
enjoyned
in
the
law
it selfe
.
And
this
same
Apostle
doth
recommend
the
whole
doctrine
of
following
Christ
,
as
being
so
new
,
as
yet
it
was
old
,
1
Joh.
2.6
,
7
,
8
and
particularly
,
he
recommendeth
love
as
an
old
commandment
,
and
not
new
only
,
2
Joh.
5.
Nor
doth
it
fully
exhaust
the
meaning
,
that
he
made
it
new
,
by
renewing
of
that
commandment
and
vindicating
it
from
the
corrupt
glosses
of
the
time
,
as
he
did
also
the
test
of
the
law
:
Nor
yet
sufficeth
it
to
say
,
that
as
it
is
a
commandment
which
can
only
be
performed
by
the
new
man
:
so
it
is
enjoyned
in
a
new
way
by
Christ
,
in
conferring
power
and
grace
with
the
command
,
and
writing
it
on
our
heart
,
that
it
may
be
obeyed
,
which
no
man
had
under
the
law
,
by
the
law
it selfe
.
For
this
is
true
also
of
other
commands
,
and
beleevers
also
under
the
law
had
it
,
though
by
another
covenant
,
then
that
of
the
law
,
as
it
was
a
covenant
of
works
.
Therefore
I
conceive
that
by
calling
this
commandment
in
special
,
new
,
is
pointed
out
(
beside
the
former
considerations
)
partly
,
that
the
thing
commanded
is
excellent
,
and
so
a
new
song
,
seemeth
to
be
understood
for
an
excellent
song
,
Psal.
33.3
.
And
therefore
Christ
pitcheth
on
it
,
as
a
chief
and
singular
duty
above
many
,
to
be
recommended
to
his
disciples
.
And
so
,
if
we
look
to
this
command
,
it
is
not
only
new
,
or
renewed
,
in
the
enjoying
thereof
;
Christs
recommending
it
anew
,
adding
a
new
obligation
to
what
was
lying
on
by
the
authority
of
the
law
;
But
the
very
matter
of
the
command
is
new
,
and
declared
excellent
,
in
that
Christ
doth
so
much
and
so
specially
recommend
it
above
others
,
and
addes
his
authority
and
credite
with
his
disciples
to
the
former
injunction
of
the
law
,
to
make
it
to
be
studyed
.
And
partly
,
hereby
is
pointed
out
that
it
is
new
,
in
respect
that
it
is
urged
upon
a
new
ground
,
and
after
a
new
pattern
and
example
;
Our
love
to
others
not
being
now
to
be
regulated
only
according
to
our
love
to
our selves
,
as
the
tenour
of
the
law
runs
,
but
a
new
ground
and
pattern
being
laid
in
Christs
loving
of
us
,
which
makes
the
whole
complexe
commandment
,
be
a
new
commandment
.
And
upon
all
these
considerations
it
followeth
,
that
this
commandment
should
still
be
new
to
us
,
our
obligation
to
such
a
commander
still
sweetly
binding
,
the
subject
matter
so
recommended
by
him
,
still
new
and
fresh
,
and
sweetly
alluring
to
obedience
,
and
such
a
pattern
still
drawing
our
hearts
to
imitate
it
.
Doctrine
1.
The
doctrine
of
the
Gospel
contains
not
only
sweet
comforts
,
but
necessary
commands
and
directions
also
,
for
our
attaining
,
emproving
,
and
clearing
our
right
in
these
comforts
;
for
,
here
is
a
commandment
given
,
and
pressed
by
Christ
in
his
sweet
farewel
Sermon
.
2.
Christ
is
true
God
,
and
soveraigne
Lord
over
,
and
law-giver
unto
his
people
,
having
authority
to
give
a
law
unto
them
,
binding
their
conscience
;
for
,
a
commandment
I
give
unto
you
,
saith
he
.
3.
Sad
lots
may
be
made
up
and
compensed
,
not
only
by
sweet
comforts
from
Christ
,
but
may
be
made
easie
,
and
much
sweetned
also
,
by
our
cleaving
to
duty
in
such
a
lot
;
for
,
here
,
mutual
love
is
recommended
,
as
a
mean
to
sweeten
that
sad
lot
of
his
removal
;
So
our
love
to
him
is
left
us
to
make
up
his
being
not
seen
,
1
Pet.
1.8
.
And
indeed
,
they
are
never
sadly
deserted
,
(
however
they
want
comfort
)
who
are
not
driven
from
duty
;
Nor
is
comfort
allowed
on
any
,
but
these
who
cleave
to
duty
.
4.
While
Saints
are
absent
from
Christ
,
in
respect
of
his
bodily
presence
,
it
is
especially
required
of
them
,
that
they
entertain
mutual
love
;
That
so
they
may
be
mutually
useful
and
comfortable
one
to
another
in
such
a
languishing
time
,
and
while
they
are
hated
in
the
world
;
That
they
may
not
fall
in
emulation
and
quarrels
,
during
their
Masters
absence
,
and
so
marre
his
work
,
and
their
own
peace
,
and
expose
his
wayes
to
reproach
and
obloquie
:
And
,
That
they
may
be
fitted
to
partake
of
the
sweetnesse
,
blessing
,
and
consolations
,
which
God
hath
commanded
upon
his
people
in
their
being
united
,
Psal.
133.1
,
2.
3.
For
these
causes
(
among
others
)
doth
Christ
in
his
absence
enjoyne
,
that
they
love
one
another
,
and
so
may
partake
of
the
consolations
left
in
his
Testament
.
5.
Albeit
,
oft-times
,
we
look
on
love
as
an
indifferent
and
arbitrary
thing
,
which
we
may
practice
or
forbear
at
our
pleasure
,
and
according
as
we
judge
our selves
obliged
or
disobliged
;
Yet
Christ
hath
not
left
it
arbitrary
to
us
,
but
enjoyned
it
as
a
debt
and
duty
by
his
command
;
for
,
saith
he
,
A
commandment
I
give
you
,
that
ye
love
one
another
.
See
Rom.
13.8
.
6.
Whatever
Christ
commands
,
his
enjoyning
of
it
puts
a
new
obligation
upon
his
children
,
and
commends
the
thing
enjoyned
,
as
excellent
for
his
sake
,
which
therefore
should
not
be
entertained
with
formal
and
dead
dispositions
;
for
,
it
is
a
new
commandment
,
as
hath
been
cleared
.
7.
Christ
hath
loved
his
disciples
and
followers
,
and
so
loved
them
,
as
may
well
be
a
copy
and
pattern
of
all
love
;
for
,
saith
he
,
I
have
loved
you
,
and
so
loved
,
that
he
makes
it
their
copy
,
to
love
one
another
as
I
have
loved
you
.
As
Jonathans
love
surpassed
the
love
of
women
.
2
Sam.
1.26
.
So
doth
his
love
infinitely
surpasse
Jonathans
.
And
this
is
the
reason
why
he
presseth
love
so
much
,
even
because
it
was
so
much
in
his
own
heart
.
8.
Christs
love
to
us
is
a
new
obligation
,
pressing
on
us
to
love
one
another
;
Whosoever
believe
his
love
,
cannot
but
love
him
againe
,
and
will
account
themselves
obliged
to
obey
what
he
commands
and
recommends
by
his
own
example
;
And
particularly
;
to
love
them
who
have
obtained
like
mercy
with
themselves
,
and
do
beare
his
image
,
and
are
begotten
of
him
,
who
hath
loved
them
;
And
they
will
be
sensible
of
so
much
tendernesse
in
him
toward
them
,
as
will
oblige
them
to
be
tender
and
condescending
toward
their
brethren
;
for
this
is
an
argument
,
and
makes
it
a
new
commandment
,
in
a
special
manner
,
that
ye
love
one
another
as
I
have
loved
you
.
And
that
so
much
the
rather
,
as
the
one
is
the
evidence
of
the
other
.
See
Matth.
18.23
—
35.
9.
Christs
love
is
not
only
an
argument
obliging
,
but
a
patterne
directing
Saints
in
their
mutual
love
,
and
albeit
none
can
imitate
him
in
the
nature
and
kinde
of
some
acts
evidencing
his
love
,
(
as
being
acts
peculiar
to
his
office
of
mediatour
:
)
Nor
yet
can
any
come
up
to
his
measure
,
in
what
is
imitable
:
yet
his
love
to
us
is
a
copy
after
which
we
should
strive
to
write
in
this
matter
;
By
being
willing
,
ingenuous
,
and
free
,
in
our
love
,
as
he
was
;
By
loving
sincerely
,
and
not
for
by
ends
;
By
loving
the
Saints
as
such
,
and
because
of
their
interest
in
him
,
as
he
loved
his
own
,
John
13.1
.
(
and
so
love
them
all
as
he
did
,
John
13.1
.
not
as
James
2.2
,
3
,
4.
and
specially
them
that
are
most
gracious
,
as
John
13.1
.
with
John
21.20
.
)
By
loving
them
,
however
they
may
hate
us
,
as
he
loved
them
when
enemies
;
By
loving
them
not
in
word
or
tongue
only
,
but
in
deed
and
real
truth
,
as
he
gave
his
life
for
them
he
loved
,
by
bearing
their
infirmities
,
and
not
pleasing
our selves
,
but
them
for
their
good
to
edification
;
as
he
also
did
,
Rom.
15.1
,
2
,
3.
And
,
by
loving
them
constantly
,
as
he
loveth
his
own
,
John
13.1
.
so
much
is
imported
in
this
:
A
commandment
I
give
you
,
that
as
I
have
loved
you
,
ye
also
love
one
another
.
Verse
35.
By
this
shall
all
men
know
that
ye
are
my
disciples
,
if
ye
have
love
one
to
another
.
This
verse
contains
a
third
argument
pressing
this
duty
of
mutual
love
,
taken
from
the
necessity
thereof
as
the
badge
of
their
profession
.
For
,
as
all
S●●●s
and
societies
have
their
badges
and
observations
,
whereby
they
are
known
&
distinguished
from
others
:
So
Christ
hath
appointed
this
mutual
love
to
be
the
badge
whereby
his
followers
may
be
discerned
.
Whence
learn
,
1.
As
Christ
hath
disciples
in
this
world
,
so
they
serve
a
master
of
whom
they
need
not
be
ashamed
:
but
they
may
and
ought
to
avow
him
in
well
and
woe
,
and
look
profanity
and
trouble
out
of
countenance
:
for
,
it
is
supposed
here
as
great
honour
,
that
all
men
know
that
ye
are
my
disciples
.
2.
Albeit
true
Saints
should
not
be
ostentative
,
nor
self-seekers
:
yet
as
they
ought
to
assure
their
own
hearts
of
their
good
condition
before
God
;
So
they
ought
,
in
their
station
,
to
shine
and
appear
such
as
they
are
;
for
,
it
is
their
duty
,
by
●wful
means
and
right
walking
,
to
make
all
men
know
that
they
are
Christs
disciples
.
3.
As
true
mutual
love
of
the
brethren
is
an
infallible
evidence
o●
regeneration
.
1
Joh.
3.10
,
14.
and
4.7
.
So
this
love
is
the
Ch●●stians
badge
whereby
they
are
known
to
the
world
,
and
without
which
,
Christ
and
men
may
look
upon
them
as
m●●●wayes
from
their
colours
,
be
what
they
wi●●
otherwise
;
for
,
By
this
shall
all
men
know
that
ye
are
my
disciples
,
if
ye
love
one
another
.
See
1
Cor.
12.31
.
with
Chap.
13.1
,
2
,
3
,
&c.
Verse
36.
Simon
Peter
said
unto
him
,
Lord
,
whither
goest
thou
?
Jesus
answered
him
,
Whither
I
go
thou
canst
not
follow
me
now
:
but
thou
shalt
follow
me
afterwards
.
Followeth
the
last
part
of
the
Chapter
,
wherein
Christ
reprehends
and
represseth
Peters
〈◊〉
presumption
,
in
conceiving
of
his
own
ability
to
suffer
with
and
for
him
,
by
foretelling
his
denying
of
him
.
And
by
this
the
wound
is
made
yet
wider
,
in
that
they
were
not
only
to
want
their
Master
,
and
one
of
them
to
betray
him
,
but
another
to
deny
him
under
tentation
,
and
all
of
them
to
forsake
him
,
as
this
intimation
was
further
enlarged
at
another
time
,
Matth.
26.31
,
32
,
33
,
34
,
35.
The
purpose
contains
two
conferences
or
discourses
that
past
betwixt
Christ
and
Peter
.
In
the
first
whereof
(
in
this
ver.
)
Peter
reflecting
on
what
Christ
had
said
,
ver.
33
propounds
a
question
to
Christ
,
whither
he
went
;
which
he
did
not
so
much
out
of
ignorance
,
as
wondering
that
he
should
go
any
whe●e
from
them
,
where
he
could
not
follow
,
as
the
following
discourse
makes
clear
.
Christ
gives
a
milde
answer
to
this
proposition
,
assuring
him
that
for
the
p●esent
he
could
not
follow
him
,
but
should
get
the
honour
to
follow
afterward
.
Whereby
is
not
meant
only
,
that
he
was
not
yet
ripe
to
come
to
glory
with
Christ
,
till
he
had
finished
his
course
;
but
chiefly
,
that
he
was
not
yet
strong
enough
to
suffer
with
and
for
him
,
and
so
follow
him
in
that
path
to
glory
,
as
he
should
do
afterward
.
Hence
learn
.
1.
It
is
an
evidence
of
our
great
weaknesse
,
that
in
hearing
,
one
point
may
put
us
by
the
hearing
of
many
other
points
,
and
the
hearing
of
our
danger
impedes
our
hearing
of
our
directions
and
encouragements
under
i●
;
for
,
by
Peters
insisting
on
this
point
only
,
it
appears
he
had
not
so
well
hearkned
to
what
Christ
said
after
that
,
ver.
34
,
35.
but
that
point
had
so
vexed
him
,
that
he
could
not
rest
till
he
thus
burst
out
.
2.
Such
as
have
t●sted
of
the
sweet
of
Christs
society
,
will
be
very
loath
to
part
with
him
,
but
would
follow
him
where
ever
he
goeth
;
for
,
albeit
Peter
erred
in
limiting
the
comforts
of
Christ
to
his
bodily
presence
,
and
in
trusting
too
much
to
his
own
strength
,
yet
it
is
commendable
,
that
he
cannot
digest
Christ
should
go
,
to
wit
,
where
he
and
the
rest
might
not
follow
.
3.
Saints
are
,
oft-times
,
little
acquainted
with
their
own
weakness
,
and
the
deceitfulness
of
their
heart
;
especially
,
when
their
affection
and
willing
spirit
is
locked
unto
,
without
considering
that
they
have
weak
sl●sh
also
;
for
,
it
flowed
from
Peters
ignorance
of
himselfe
in
this
heat
of
affection
,
that
he
propounds
this
question
,
Lord
,
whither
goest
thou
?
to
wit
,
to
be
separate
from
us
,
or
that
any
thing
should
hinder
us
to
follow
Not
only
may
presumption
think
such
a
proposition
of
Christs
hard
,
but
even
love
may
sometime
dream
of
greater
abilities
then
indeed
it
hath
4.
Christ
deals
tenderly
with
Saints
at
first
in
the
budding●
of
their
infirmity
,
before
they
come
to
an
height
;
As
considering
,
not
only
what
they
are
in
their
state
,
but
,
what
honesty
there
may
be
under
their
infirmities
;
Therefore
at
first
he
gently
informs
Peter
,
as
knowing
what
love
to
him
lurked
under
his
rash
expression
of
his
resolution
.
5.
Christ
knows
his
own
followers
,
and
their
weakness
,
better
then
they
do
themselves
;
And
his
verdict
of
them
will
prove
true
,
whatever
they
think
of
themselves
;
for
,
he
repeats
that
doctrine
which
Peter
questioned
,
as
still
true
,
whither
I
go
thou
canst
not
follow
me
.
6
As
no
man
is
able
of
himselfe
to
follow
Christ
,
or
suffer
for
him
;
So
they
may
be
true
Saints
,
who
yet
are
so
weak
for
a
time
,
as
they
are
not
able
to
suffer
;
for
Peter
is
a
disciple
,
and
yet
cannot
follow
Christ
now
.
7.
Christ
is
so
tender
of
his
grace
in
his
own
,
that
he
will
spare
them
,
and
not
put
them
to
it
above
their
strength
;
for
,
as
Peter
is
not
able
now
,
so
his
hard
work
is
delayed
till
afterwards
,
till
he
be
better
trained
,
and
more
strengthned
See
Isa
28.27
,
&
42.3
.
8.
The
refreshments
of
Saints
,
in
services
or
comforts
,
are
only
delayed
and
not
denyed
,
when
they
are
withheld
from
them
,
for
,
to
follow
Christ
by
suffering
,
and
so
to
come
to
him
in
glory
,
is
only
denyed
now
,
but
not
afterwards
.
9.
Unto
such
as
love
Christ
,
and
●●e
sensible
of
thei●
own
weaknesse
,
it
will
be
matter
of
encouragement
to
get
a
promise
that
they
shall
be
able
to
serve
Christ
,
and
come
to
enjoy
him
,
were
it
in
a
holy
chariot
of
martyrdome
;
for
;
it
is
a
promise
and
encouragement
unto
Peter
,
now
grieved
,
thou
shalt
follow
me
afterwards
,
to
wit
,
by
suffering
into
glory
.
And
so
was
it
afterward
,
when
Christ
received
him
into
favour
after
his
denyal
,
Chap.
21.18
.
10.
Such
as
the
Lord
keeps
for
a
time
under
much
we●kness
,
yea
and
corrects
their
presumption
with
a
fall
,
may
ye
be
raised
up
and
strenthned
to
suffer
eminently
for
Christ
;
for
,
Peter
weak
at
present
,
and
afterward
slipping
through
his
presumption
,
g●●s
a
promise
,
thou
shalt
follow
me
afterwards
.
Ver.
37.
Peter
said
unto
him
,
Lord
,
why
cannot
I
follow
thee
now
?
I
will
lay
down
my
life
for
thy
sake
.
38.
Jesus
answered
him
,
Wilt
thou
lay
down
thy
life
for
my
sake
?
Verily
,
verily
I
say
unto
thee
,
The
cock
shall
not
crow
,
till
thou
hast
denyed
me
thrice
.
In
these
verses
we
have
the
second
discourse
betwixt
Christ
and
Peter
;
wherein
,
Peter
not
digesting
that
he
could
not
now
follow
,
and
looking
on
a
violent
death
as
the
greatest
impediment
,
he
conceives
it
not
impossible
to
hazard
on
that
,
and
therefore
rashly
offers
to
follow
him
,
though
he
should
lay
down
his
life
for
his
sake
,
ver.
37.
which
presumption
being
detested
by
Christ
,
he
represseth
it
by
a
prediction
that
he
should
deny
him
thrice
,
that
same
very
night
,
before
the
cock
should
crow
,
ver.
38.
From
ver.
37.
Learn
,
1.
Men
are
not
easily
convinced
of
their
presumption
,
till
experience
discover
it
,
nor
do
they
alwayes
see
reason
to
doubt
of
their
own
strength
,
even
albeit
Christ
should
warn
them
of
it
;
Therefore
replieth
he
against
Christs
warning
,
why
cannot
I
follow
thee
now
?
2.
The
greatest
external
impediment
to
hinder
a
man
from
following
Christ
,
is
a
violent
death
for
his
sake
;
for
,
so
doth
Peter
suppose
here
.
3.
Albeit
it
be
a
very
great
difficulty
in
it selfe
,
to
suffer
death
for
Christ
and
his
truth
;
Yet
it
is
not
a
thing
to
be
stood
upon
,
when
we
are
called
to
it
;
And
love
to
Christ
should
make
it
easie
,
and
us
willing
to
undergo
it
;
for
,
this
is
in
it selfe
commendable
,
that
he
was
so
willing
to
die
,
I
will
lay
down
my
life
for
thy
sake
.
4.
As
it
is
commendable
to
be
valiant
,
couragious
,
and
resolved
for
troubles
for
Christs
sake
,
so
oft-times
,
in
stead
of
this
,
Saints
may
be
pestered
with
presumptuous
resting
on
their
own
strength
to
endure
sufferings
for
Christ
;
for
,
this
offer
flowed
not
from
true
magnanimity
,
but
rash
presumption
in
Peter
,
who
vilipends
death
,
and
yet
trembled
at
a
damsels
voice
.
5.
The
evidences
of
this
presumption
(
as
it
is
distinguished
from
true
courage
and
resolution
in
God
)
may
be
gathered
from
Peter
here
.
As
1.
Men
are
presumptuous
,
when
they
heed
not
the
words
verdict
concerning
their
weaknesse
,
nor
are
humbled
by
what
it
discovers
;
for
,
he
heeds
not
,
but
contradicts
Christs
verdict
.
2.
Mens
condition
looks
like
presumption
,
when
they
lean
to
their
present
disposition
and
affections
,
and
are
not
sent
out
of
themselves
,
to
deny
all
these
,
and
trust
in
God
only
;
for
,
Peter
here
builds
too
much
on
his
present
sit
of
affection
and
resolution
.
3.
If
men
would
avoid
presumption
,
they
ought
not
to
boast
of
their
courage
before
they
have
a
do
,
and
be
called
to
it
,
and
get
the
promise
of
fortitude
,
for
,
Peter
is
now
stout
,
when
it
is
not
his
work
,
and
he
hath
not
the
promise
till
afterward
.
4.
It
is
a
great
token
of
presumption
,
when
men
look
only
on
outward
impediments
,
and
do
not
seriously
consider
their
own
inward
fainting
dispositions
;
for
,
he
speaks
only
of
death
,
as
an
impediment
,
but
considers
not
his
own
disposition
,
and
how
much
is
requisite
within
a
man
for
such
an
undertaking
,
without
which
lesser
sufferings
will
be
formidable
.
5.
Presumption
is
alwayes
attended
with
that
want
of
sobriety
,
whereof
true
courage
is
free
;
for
,
in
all
this
he
boasts
,
without
any
fear
or
trembling
,
See
1
Cor.
10.12
.
Rom.
11.20
.
From
ver.
38.
Learn
,
1.
Presumption
is
detestable
and
abominable
to
Christ
,
were
it
even
in
his
own
followers
;
for
,
so
much
doth
this
question
,
by
way
of
indignation
,
import
,
wilt
thou
lay
down
thy
life
for
my
sake
?
2.
Christ
knoweth
all
his
followers
well
,
and
what
they
will
prove
,
even
when
he
chooseth
them
,
and
leteth
out
his
love
upon
them
;
as
being
God
over
all
,
and
having
diligently
pondered
all
predictions
concerning
him
as
man
;
for
,
he
can
tell
Peter
what
he
will
prove
,
and
so
all
the
disciples
,
from
the
predictions
of
the
Prophets
,
Matth.
26.31
.
3.
Presumption
and
carnal
confidence
will
never
do
service
to
Christ
,
But
,
on
the
contrary
,
men
may
be
very
presumptuous
and
confident
of
themselves
,
when
they
are
very
near
a
fall
;
for
presumptuous
Peter
is
to
deny
his
Master
,
and
that
before
the
cock
crow
,
which
was
the
signe
whereof
Christ
made
use
afterward
,
to
reclaim
him
.
4.
It
is
incredible
,
how
contrary
mens
carriage
,
in
a
time
of
tentation
,
may
be
to
their
presumptuous
resolutions
;
Therefore
Christ
must
confirme
it
with
a
verily
,
verily
.
5.
When
no
other
thing
will
convince
men
of
their
presumption
and
carnal
confidence
,
Christ
will
refute
them
by
letting
them
feele
their
own
weight
;
for
,
when
Peter
will
not
beleeve
Christ
ver.
36
,
he
gets
this
,
to
shew
him
his
folly
?
Yea
,
it
seems
from
Matth.
26.34
,
35.
that
he
ven●ed
the
●ame
presumption
again
in
the
way
to
the
Garden
,
and
would
not
give
credit
to
it
,
when
Christ
over
again
warned
him
of
his
danger
,
and
therefore
he
must
be
humbled
with
such
a
fall
6.
When
men
once
give
way
and
yeel
to
tentation
,
they
would
make
no
end
of
defection
,
if
mercy
did
not
stop
their
course
;
for
,
Peter
is
warned
that
he
shall
deny
Christ
thrice
,
and
would
have
gone
on
,
if
Christ
had
not
reclaimed
him
.
CHAP.
XIV
.
IN
the
former
chapter
.
Christ
,
as
a
faithful
friend
,
not
willing
to
delude
his
disciples
with
false
comforts
,
hath
ripped
up
all
their
wounds
:
by
telling
them
what
they
were
to
meet
with
.
Now
,
in
this
and
the
two
following
Chapters
,
He
,
by
comfortable
doctrine
,
proves
himselfe
to
be
the
sympathizing
high
Priest
,
and
kithes
his
skill
in
curing
these
wounds
.
And
for
this
end
,
as
he
points
out
his
sense
of
their
case
in
themselves
,
through
his
absence
;
and
that
they
would
be
troubled
,
orphans
,
hated
and
persecuted
:
So
he
hold
,
forth
rich
consolations
unto
them
and
antidotes
against
these
evils
;
together
with
directions
concerning
their
duty
,
for
attaining
and
entertaining
,
these
consolations
,
which
should
tend
to
their
peace
and
joy
.
In
this
Chapter
Christs
chief
scope
is
,
to
guard
and
encourage
their
hearts
against
that
feare
and
trouble
which
scised
upon
them
,
when
they
heard
of
his
death
and
departure
,
and
the
treachery
and
faintheartednesse
that
was
among
themselves
,
as
may
be
gathered
from
ver.
1.
—
and
ver.
—
27.
where
he
disswades
them
from
these
passions
and
distempers
:
For
which
end
,
he
propounds
several
antidotes
and
grounds
of
consolation
and
encouragement
,
which
may
be
reduced
to
these
heads
.
1.
Faith
in
him
,
as
true
God
,
equal
with
the
Father
,
ver.
—
1.
2.
The
consideration
of
his
errand
in
going
,
and
that
there
was
a
necessity
of
his
departure
to
heaven
,
for
their
good
,
ver.
2.
3.
That
he
would
come
againe
(
having
done
his
work
)
to
fetch
them
,
ver.
3.
4.
That
in
the
mean
time
,
they
know
whither
he
went
,
and
what
was
the
way
thither
;
Both
which
are
propounded
,
ver.
4.
and
further
cleared
in
answer
to
Thomas
objection
,
ver.
5
,
6.7
.
and
the
first
of
them
yet
further
insisted
on
,
upon
occasion
of
Philips
proposition
,
ver.
8
.
-14
.
5.
That
if
they
would
prove
their
love
to
him
by
obedience
,
and
not
by
heartlesse
dejection
for
his
absence
,
ver.
15.
He
would
send
the
Spirit
unto
them
.
The
excellency
of
which
gift
,
and
the
advantages
to
be
had
by
him
,
are
recorded
,
ver.
16
.
-26
.
6.
That
he
leaves
his
peace
in
legacy
to
them
;
Upon
which
he
repeats
the
exhortation
,
ver.
27.
And
(
being
to
conclude
this
part
of
his
discourse
)
he
reproves
them
for
not
entertaining
this
intimation
of
his
departure
and
return
,
with
joy
,
seeing
it
tended
to
his
glory
and
their
advantage
,
ver.
28.
and
the
prediction
of
it
would
do
them
good
afterward
,
ver.
29.
And
declareth
,
that
he
was
not
to
speak
much
more
unto
them
,
but
was
shortly
to
be
assaulted
by
Satan
,
and
to
suffer
,
not
for
any
thing
in
himselfe
,
but
in
obedience
to
his
Fathers
will
,
ver.
30
,
31.
and
therefore
they
ought
to
heed
better
what
he
said
.
Ver.
1.
LEt
not
your
heart
be
troubled
:
ye
beleeve
in
God
,
beleeve
also
in
me
,
This
verse
contains
.
1.
Christs
scope
in
this
doctrine
,
which
is
to
guard
against
,
and
disswade
from
that
heart-trouble
and
perplexity
,
which
his
former
doctrine
had
raised
in
them
.
2.
The
first
antidote
or
argument
of
consolation
to
cure
this
distemper
,
which
is
double
;
For
,
herein
he
supposeth
that
however
he
was
to
die
as
man
,
yet
he
is
God
equal
with
the
Father
,
and
the
object
of
faith
.
Next
,
he
proposeth
faith
in
himselfe
with
the
Father
,
as
a
cordial
to
uphold
their
fainting
and
perplexed
hearts
.
Whence
learn
,
1.
Christs
dearest
disciples
and
true
followers
are
subject
to
much
trouble
of
heart
,
and
to
have
their
spirits
so
crushed
,
as
only
God
can
support
and
uphold
them
;
for
,
so
was
it
with
the
disciples
,
their
hearts
were
troubled
perplexed
and
confounded
.
So
that
whole
minded
men
have
need
to
look
about
them
.
2.
The
Lord
makes
use
of
heart-trouble
and
exercise
,
to
sit
his
own
for
the
consolations
and
proofes
of
his
tender
heart
which
he
allowes
upon
them
,
whereof
otherwise
they
are
not
capable
;
for
,
their
heart-trouble
draws
out
this
sweet
comfortable
doctrine
.
3.
Albeit
heart-trouble
be
needful
for
Saints
,
as
a
mean
of
much
good
;
Yet
they
do
ordinarily
so
exceed
in
it
,
and
debord
under
it
,
as
it
becomes
a
fault
in
them
;
Therefore
doth
he
disswade
from
it
,
let
not
your
heart
be
troubled
.
And
herein
they
failed
,
both
through
excesse
,
and
being
immoderate
in
their
sorrow
,
and
in
being
troubled
at
that
which
might
afford
joy
,
ver.
28.
4.
Albeit
Saints
do
,
oft-times
,
give
over
themselves
to
heartlesse
dejection
and
discouragement
,
as
conceiving
they
have
no
other
cause
or
allowance
;
Yet
be
their
case
what
it
will
,
it
is
not
the
will
of
Christ
they
should
entertain
such
a
disposition
,
but
that
they
should
strive
against
it
;
Therefore
doth
he
exhort
them
to
oppose
this
distemper
,
Let
not
your
heart
be
troubled
.
Albeit
nothing
could
seem
sadder
to
them
then
the
removal
of
his
bodily
presence
,
yet
he
counts
it
their
fault
that
they
were
so
addicted
to
sense
,
as
they
could
not
expect
to
be
comforted
another
way
against
it
;
And
therefore
exhorts
them
to
oppose
their
sorrow
See
1
Sam.
●0
.
6
.
Psal.
42.5
,
11.
And
upon
the
same
ground
ought
Saints
to
oppose
all
discouragements
(
how
just
cause
soever
it
seem
to
have
)
under
which
they
would
lye
down
and
rest
,
without
expecting
an
issue
,
or
that
the
matter
of
their
discouragement
may
prove
a
mean
leading
to
an
higher
end
;
and
which
would
drive
them
from
Christ
,
and
marre
his
allowed
consolations
.
And
for
this
end
,
they
would
beware
of
passion
,
which
desires
do
quarrel
with
,
and
be
jealous
of
Christ
;
of
ignorance
,
and
mistaking
his
minde
in
trouble
;
and
of
carnal
expectations
,
the
disappointment
whereof
may
crush
them
.
5.
Whatever
be
Saints
duty
,
to
oppose
discouragement
and
trouble
;
Yet
it
is
Christ
only
who
is
the
Physitian
of
troubled
souls
,
and
who
must
speak
the
word
,
and
set
them
on
work
;
for
,
he
it
is
who
gives
this
comfortable
counsel
and
direction
.
6.
Christ
is
so
tender
of
his
grieved
and
troubled
people
,
that
whatever
weaknesse
they
kithe
,
yet
he
will
make
it
his
chiefe
work
to
see
to
their
encouragement
;
Therefore
,
albeit
he
had
his
own
bitter
trouble
,
Chap.
13.21
.
and
was
,
that
night
and
the
day
following
,
to
grapple
with
wrath
,
and
hell
and
death
;
Yet
he
forgets
all
that
,
and
spendeth
his
time
in
comforting
and
easing
them
,
Let
not
your
heart
be
troubled
.
7.
Such
as
take
up
Christ
rightly
,
will
not
be
much
dismayed
at
what
befals
him
or
his
;
Therefore
doth
he
point
out
himself
as
God
,
that
they
might
not
stumble
at
his
suffering
,
nor
their
own
scattering
.
8.
Christ
,
notwithstanding
his
abasement
and
suffering
as
man
,
is
true
God
,
the
object
of
saving
saith
,
equally
with
the
Father
:
Therefore
doth
he
urge
beleeving
in
him
,
as
they
did
beleeve
in
God
.
9.
The
saith
of
humbled
and
troubled
souls
can
,
bottome
or
fasten
on
nothing
that
is
inferiour
to
God
;
nor
can
any
other
thing
bear
their
weight
;
for
,
it
is
a
proofe
of
his
deity
,
that
he
is
the
object
of
faith
.
10.
Albeit
Christ
do
not
remove
from
troubled
Saints
the
afflictions
which
raise
their
trouble
;
Yet
they
have
comfort
sufficient
,
if
they
beleeve
;
for
,
this
is
their
encouragement
who
had
Christ
himselfe
to
comfort
them
,
beleeve
.
11.
It
is
the
will
of
God
,
that
Christs
bodily
absence
be
supplyed
and
made
up
with
faith
,
which
will
make
an
absent
Christ
present
to
a
beleever
;
for
,
it
is
to
cure
this
disease
that
this
remedy
is
applyed
,
beleeve
.
12.
Whatever
other
ground
of
consolation
Christ
allow
upon
his
followers
within
time
;
Yet
the
first
encouragement
must
begin
at
beleeving
,
and
faith
must
grip
him
,
and
hold
him
fast
,
till
other
encouragements
spring
up
in
it's
hand
:
for
,
this
is
the
first
encouragement
,
that
must
go
before
all
the
rest
here
subjoyned
,
and
make
way
for
them
.
13.
Faith
in
God
and
Christ
is
so
acceptable
and
well-pleasing
unto
Christ
,
that
troubled
souls
are
commanded
and
invited
to
it
:
so
that
they
sin
if
they
beleeve
not
:
for
,
saith
he
,
ye
beleeve
in
God
,
(
or
:
beleeve
in
God
,
)
beleeve
also
in
me
.
14.
While
he
conjoynes
himselfe
with
the
Father
,
and
presseth
to
faith
in
both
,
it
serveth
to
teach
.
1.
Faith
,
in
laying
hold
on
Christ
,
must
ascend
up
through
the
vail
of
his
flesh
and
office
of
Mediatour
,
and
fasten
on
him
as
true
God
,
one
in
essence
and
equal
with
the
Father
:
for
,
so
doth
this
exhortation
import
.
2.
Faith
in
God
the
Father
must
be
joyned
with
faith
in
Christ
,
in
whom
the
Father
is
to
be
taken
up
in
the
matter
of
reconciliation
,
2
Cor.
5.19
.
and
through
whom
we
must
beleeve
in
God
,
2
Cor.
3.4
.
1
Pet.
1.21
.
Therefore
it
is
required
that
with
their
beleeving
in
God
,
they
beleeve
also
in
him
.
3.
It
is
a
notable
encouragement
,
inviting
troubled
souls
to
beleeve
,
when
they
consider
the
infinite
latitude
of
the
object
of
faith
,
as
it
closeth
both
with
the
Father
and
the
Son
,
not
secluding
the
Holy
Ghost
;
For
in
the
Son
they
will
finde
eternal
Redemption
,
everlasting
righteousnesse
and
satisfaction
:
In
the
Father
,
infinite
love
,
and
free
grace
accepting
the
Elect
in
Christ
:
In
the
Holy
Ghost
,
infinite
vertue
and
power
applying
Christs
purchase
:
And
in
both
Father
and
Son
,
(
not
secluding
the
Holy
Ghost
)
infinite
power
upholding
and
preserving
the
Elect
,
till
they
come
to
full
fruition
.
So
much
also
may
be
gathered
from
the
distinct
naming
of
the
Father
and
Son
,
as
the
object
of
their
faith
.
Verse
2.
In
my
Fathers
house
are
many
mansions
:
if
it
were
not
so
,
I
would
have
told
you
:
I
go
to
prepare
a
place
for
you
.
In
this
verse
is
contained
the
second
Argument
of
consolation
,
which
(
as
Christs
consolations
are
all
rich
)
contains
a
double
encouragement
in
the
bosome
of
it
.
For
,
1.
He
presupposeth
it
as
a
ground
of
the
following
consolation
,
that
heaven
,
to
which
he
went
,
was
his
Fathers
house
,
and
was
designed
not
for
him
alone
to
ascend
unto
,
but
for
many
moe
through
him
,
(
for
whom
there
is
roome
enough
)
for
their
perpetual
rest
and
abode
.
2.
He
confirmes
this
supposition
,
from
his
fidelity
and
good-will
to
them
,
assuring
them
he
would
never
delude
them
with
vain
hopes
.
3.
He
subjoynes
the
principal
consolation
:
that
his
going
to
heaven
was
for
their
good
,
to
prepare
a
place
for
them
,
Whence
learn
,
1.
Such
as
study
encouragement
by
saith
,
ought
to
lift
up
their
hearts
to
the
hope
of
future
glory
,
that
so
their
consolation
may
be
strong
;
Therefore
is
this
encouragement
from
the
hope
of
glory
,
subjoyned
to
the
former
,
of
living
by
faith
for
the
present
,
ver.
1.
2.
Whatever
be
the
tossed
life
of
Saints
here
,
which
the
Lord
,
in
deep
wisdome
,
carves
out
for
them
,
that
they
may
indeed
be
strangers
and
pilgrims
;
Yet
it
may
encourage
them
,
that
there
is
a
solid
and
quiet
resting
place
prepared
for
them
in
heaven
;
for
this
cause
doth
he
give
it
the
name
of
a
mansion
,
See
Heb.
13.14
.
Rev.
14.13
.
3.
There
is
abundance
of
roome
in
heaven
,
and
in
Gods
love
,
to
receive
sinners
:
And
albeit
it
hath
not
seemed
good
to
him
to
save
all
,
nor
the
most
part
;
Yet
there
are
many
to
be
saved
and
admitted
into
that
blessed
rest
:
Therefore
it
is
designed
Many
mansions
:
which
is
not
to
be
carnally
conceived
of
,
as
if
heaven
were
divided
into
so
many
Cel's
;
Nor
yet
as
pointing
at
several
degrees
in
glory
;
But
the
expression
is
to
be
understood
in
opposition
to
Christs
ascending
at
this
time
his
alone
.
And
by
it
he
would
intimate
,
that
there
was
roome
in
heaven
,
not
for
him
alone
,
but
for
many
through
him
,
in
whose
name
he
was
a
forerunner
,
as
is
after
cleared
:
So
that
none
need
to
be
deterred
from
comming
to
Christ
,
by
reason
of
the
paucity
of
the
Elect.
4.
It
may
sweeten
the
hope
of
glory
unto
Saints
,
when
they
consider
that
heaven
is
the
house
of
God
,
wherein
he
will
familiarly
converse
with
his
domesticks
;
wherein
they
will
get
a
clear
and
full
fight
of
him
;
shall
enjoy
full
glory
,
as
being
in
the
Kings
Palace
;
shall
get
a
secure
and
quiet
habitation
,
beyond
the
reach
of
enemies
,
enjoying
the
treasures
which
they
laid
up
there
before
;
And
,
wherein
all
the
children
shall
at
last
be
gathered
together
:
Therefore
it
is
here
described
to
be
the
Fathers
house
.
5.
It
adds
to
the
consolation
of
Saints
,
that
however
the
glory
and
riches
of
heaven
might
crush
their
hopes
that
ever
such
unworthy
ones
as
they
should
be
so
dignified
;
Yet
Christ
as
their
head
is
Lord
and
heire
thereof
,
and
he
will
come
speed
there
for
their
behoose
;
Therefore
doth
he
so
comfortably
describe
it
,
my
Fathers
house
.
6.
Christ
is
no
false
Prophet
or
deceiver
of
his
people
;
He
reveals
all
that
is
necessary
for
them
to
know
,
nor
will
he
hide
any
thing
that
is
for
their
good
:
for
,
in
this
he
bids
them
credit
his
fidelity
and
love
,
If
it
were
not
so
,
I
would
have
told
you
.
7.
Christs
deed
and
performance
will
never
give
his
Word
the
lye
,
nor
will
there
be
anything
lesse
found
in
heaven
then
he
hath
promised
:
So
much
also
is
imported
in
this
here
,
If
it
were
not
so
,
I
would
have
told
you
.
8.
There
is
no
trial
so
bitter
and
sad
,
but
Christ
can
draw
precious
consolations
out
of
it
to
his
own
,
and
bring
it
about
for
their
good
;
for
,
what
more
sad
to
the
disciples
,
then
to
be
separate
from
their
Master
?
and
yet
he
draws
ground
of
comfort
out
of
it
,
I
go
(
saith
he
,
speaking
of
his
voluntarinesse
in
dying
)
to
prepare
a
place
for
you
.
9.
No
man
by
nature
hath
any
right
to
heaven
,
until
it
be
acquired
and
prepared
for
him
;
for
,
so
is
here
imported
,
that
a
place
,
must
be
prepared
,
even
for
disciples
.
10.
Albeit
in
Gods
decree
heaven
was
prepared
for
the
Elect
from
the
foundation
of
the
world
,
Matth.
25.34
.
Yet
it
is
through
Christ
only
that
they
come
to
get
actual
right
to
it
:
for
,
I
prepare
a
place
for
you
,
saith
he
.
11.
As
Christ
by
his
death
did
purchase
a
right
and
title
to
heaven
for
Saints
;
So
by
his
ascension
into
heaven
,
he
prosecutes
and
applies
that
right
.
For
in
his
ascension
he
is
declared
acquit
and
righteous
in
our
name
;
He
led
captive
all
these
who
might
hinder
us
from
it
,
Eph.
4.8
.
As
harbingers
go
before
,
to
prepare
roomes
for
these
who
are
to
follow
after
;
So
he
ascended
as
a
common
person
,
to
take
possession
in
our
name
,
Heb.
6.20
.
Eph.
2.6
.
As
the
High
Priest
entered
into
the
most
holy
place
,
with
the
names
of
the
children
of
Israel
,
on
his
breast
,
and
with
the
blood
of
the
sacrifices
,
Heb.
9.7
.
So
he
hath
entered
heaven
with
our
names
on
his
heart
,
to
present
the
merit
of
his
blood
continually
,
to
poure
out
his
spirit
to
fit
us
for
glory
,
and
by
his
Intercession
to
promove
our
going
thither
.
See
Heb.
9.11
,
12.
Therefore
saith
he
,
I
go
(
not
only
to
die
,
but
to
my
Fathers
house
)
to
prepare
a
place
for
you
.
So
that
his
ascension
proves
the
way
is
patent
,
is
a
pledge
of
our
ascension
;
and
assures
us
that
the
inheritance
will
be
keeped
,
till
we
be
ripe
for
it
.
Which
yet
is
not
to
be
understood
,
as
if
heaven
had
not
been
prepared
for
any
before
his
ascension
,
but
that
without
his
miret
(
either
as
ascended
or
to
ascend
)
none
hath
accesse
to
heaven
;
So
that
he
ascended
first
,
in
priority
of
nature
,
as
the
cause
of
the
ascension
of
all
his
followers
,
though
not
first
in
priority
of
time
.
12.
Whatever
be
Christs
condition
,
it
is
still
for
the
beleevers
good
;
and
wherever
he
be
,
he
is
about
their
affairs
;
for
,
as
he
descended
from
heaven
,
when
our
affairs
required
it
,
so
also
he
ascended
again
on
our
affairs
.
13.
It
is
an
undoubted
pledge
that
Christ
,
exalted
in
glory
,
will
not
forget
his
followers
on
earth
,
that
their
affairs
was
a
great
part
of
his
errand
thither
:
for
,
if
he
go
to
prepare
a
place
,
we
may
be
sure
he
will
not
forget
his
errand
.
Verse
3.
And
if
I
go
and
prepare
a
place
for
you
,
I
will
come
again
,
and
receive
you
unto
my selfe
,
that
where
I
am
there
ye
may
be
also
.
The
third
argument
of
consolation
is
,
that
having
done
his
work
in
heaven
in
their
name
,
he
will
return
and
fetch
them
to
glory
and
the
full
fruition
of
the
promises
.
Which
is
not
only
to
be
understood
of
his
fetching
particular
beleevers
at
death
,
but
chiefly
,
of
his
coming
at
the
great
day
,
when
he
shall
make
one
errand
of
all
,
and
take
up
all
his
followers
,
to
perfect
them
both
in
soul
and
body
.
This
consolation
is
confirmed
.
1.
From
his
errand
in
departing
,
If
he
go
away
on
their
affairs
,
he
will
stay
no
longer
then
their
affairs
require
;
but
when
he
hath
done
his
work
,
he
will
returne
.
2.
(
Which
is
also
a
description
of
that
blessed
estate
,
to
the
possession
whereof
he
will
take
them
)
from
his
love
to
their
society
,
and
therefore
he
will
have
them
to
be
with
himselfe
,
and
where
he
is
.
Whence
learn
,
1.
The
saith
of
the
second
coming
of
Christ
ought
to
uphold
the
hearts
of
beleevers
,
during
his
absence
;
for
,
this
another
consolation
,
I
will
come
againe
,
and
receive
you
.
See
Act.
1
11.
Titus
2.12
,
13.
2.
It
is
the
great
consolation
of
beleevers
,
that
their
living
by
faith
,
shall
at
last
end
in
fruition
;
And
albeit
this
be
only
beleeved
for
the
present
,
yet
it
may
make
all
other
exercises
of
faith
comfortable
,
that
this
is
one
among
the
rest
,
even
that
their
faith
,
having
carried
them
through
many
a
tempest
and
dark
cloud
,
will
at
last
resolve
in
sight
and
enjoyment
;
Therefore
is
this
consolation
,
of
his
receiving
them
,
subjoyned
to
the
former
of
faith
and
hope
,
ver.
1
,
2.
as
that
which
will
perfect
them
all
,
being
the
day
of
full
redemption
,
Luk.
21.28
.
See
1
Cor.
15.19
,
54
,
55.
3.
It
is
ample
matter
of
encouragement
to
beleevers
,
that
not
only
shall
they
be
eternally
glorified
,
but
that
Christ
doth
condescend
to
do
all
the
duties
,
for
perfecting
their
happiness
,
that
can
be
expected
by
reason
of
his
relations
;
for
,
as
bridegroomes
use
to
fetch
their
brides
,
so
he
will
not
decline
to
do
that
duty
to
his
bride
,
how
naughty
soever
she
be
,
I
will
come
again
,
and
receive
you
.
He
not
only
knows
she
could
never
come
to
him
otherwise
,
but
his
great
love
to
her
,
and
his
purpose
to
make
her
glorious
,
doth
endeare
her
to
him
,
so
that
he
will
stoop
to
such
duties
.
4.
It
doth
commend
the
love
of
Christ
to
beleevers
,
and
augment
their
comfort
,
that
he
is
so
eminently
active
in
promoving
their
eternal
happinesse
,
in
all
the
steps
thereof
,
and
taketh
the
whole
burden
of
it
upon
himselfe
,
leaving
them
little
or
nothing
to
do
;
for
,
as
it
is
he
who
descended
for
their
behoofe
,
and
came
to
seek
them
when
they
had
no
minde
of
him
;
so
it
is
he
who
goeth
up
again
for
them
,
who
prepareth
a
place
for
them
there
,
ver.
2.
and
who
after
all
that
,
commeth
again
and
receiveth
them
.
It
is
true
,
He
hath
enioyned
beleevers
their
duty
,
which
they
must
not
sleight
through
presumptuous
leaning
on
him
:
Yet
not
only
doth
not
that
merit
any
thing
,
but
he
layeth
on
a
yoke
of
duty
on
us
,
that
we
may
employ
him
to
work
all
our
works
in
us
,
and
for
us
,
and
so
he
will
work
in
us
both
to
will
and
to
do
.
5.
A
right
study
of
Christs
errand
to
heaven
,
may
assure
us
that
he
is
engaged
to
come
again
and
perfect
us
,
and
that
he
will
return
when
he
hath
done
our
employment
there
;
for
,
so
doth
he
confirme
this
consolation
;
If
I
go
and
prepare
a
place
for
you
,
(
or
,
when
I
go
and
shall
have
prepared
a
place
for
you
,
as
the
one
particle
is
often
put
for
the
other
)
I
will
come
again
and
receive
you
.
This
doth
most
clearly
follow
,
because
his
love
having
taken
on
that
employment
,
will
not
put
it
off
again
,
nor
will
he
be
unanswerable
to
his
trust
,
nor
lose
all
the
pains
he
hath
taken
to
purchase
and
prepare
a
place
,
by
not
coming
again
to
perfect
his
own
.
6.
Albeit
Christ
removed
his
bodily
presence
from
his
followers
,
yet
his
love
to
them
and
their
fellowship
did
not
cease
,
nor
will
he
rest
satisfied
till
he
and
they
meet
to
enjoy
his
company
;
for
,
he
who
delighted
among
the
Sons
of
men
,
before
the
world
was
,
Prov.
8.31
.
who
delighted
to
converse
with
his
people
in
humane
shape
before
his
Incarnation
,
and
who
took
pleasure
to
spend
his
time
busily
among
them
,
while
he
was
with
them
in
the
dayes
of
his
flesh
,
Joh
9.4
,
5.
Even
he
is
so
tender
in
his
love
,
that
he
hath
minde
of
returning
before
he
go
away
,
and
before
he
want
their
company
,
he
will
yet
leave
heaven
for
their
sakes
,
and
come
again
(
saith
he
)
and
receive
you
unto
my selfe
,
and
that
for
this
end
,
that
where
I
am
,
there
ye
may
be
also
.
7.
As
Christs
followers
are
in
this
life
called
to
be
conforme
to
his
image
,
and
to
partake
with
him
in
sufferings
;
So
his
love
will
have
them
at
last
advanced
to
communion
in
glory
with
himselfe
,
in
that
measure
which
they
,
as
his
members
,
are
capable
of
:
for
,
this
is
his
purpose
concerning
them
,
that
where
I
am
,
there
ye
may
be
also
,
8.
It
makes
the
hope
of
heaven
sweet
to
Saints
,
when
they
consider
that
there
they
will
meet
with
,
and
fully
enjoy
Christ
,
whom
they
have
so
often
delighted
to
look
upon
through
a
vail
,
and
whose
company
hath
oft-times
offered
them
much
of
heaven
upon
earth
,
and
in
their
saddest
lots
;
and
that
they
shall
never
again
be
separated
from
him
:
Therefore
doth
he
propound
this
as
their
sweet
encouragement
,
I
will
receive
you
unto
my selfe
,
that
where
I
am
,
there
ye
may
be
also
.
See
1
Thes.
4.17
.
Ver
,
4.
And
whither
I
go
,
ye
know
,
and
the
way
ye
know
.
The
fourth
argument
of
consolation
(
propounded
in
this
verse
)
is
,
that
however
he
was
to
leave
them
;
yet
they
knew
whether
he
went
,
and
which
was
the
way
thither
.
For
clearing
whereof
,
Consider
,
1.
As
the
place
to
which
he
went
,
was
to
his
Father
,
and
his
house
(
as
is
cleared
ver.
2.
and
in
the
following
purpose
)
so
,
by
the
way
here
,
he
points
out
not
only
the
way
wherein
he
was
to
walk
to
glory
,
but
the
way
also
wherein
they
were
to
follow
,
as
the
following
enlargement
of
this
consolation
maketh
clear
.
2.
The
way
to
heaven
is
(
so
to
say
)
twofold
;
First
,
the
way
of
dispensations
and
lots
,
wherewith
Saints
are
essayed
in
going
through
;
And
thus
,
as
Christ
went
to
his
Father
by
sad
sufferings
,
so
beleevers
enter
into
the
Kingdome
through
much
tribulation
,
Act.
14.22
.
Secondly
,
the
way
of
their
duty
,
and
the
means
whereby
they
may
come
to
God
,
and
walk
through
these
difficulties
,
till
they
come
to
him
in
heaven
;
And
thus
,
as
Christ
paved
a
way
for
himselfe
,
so
is
the
the
way
to
all
others
,
as
we
will
hear
,
ver.
6.
Now
albeit
the
first
of
these
be
not
to
be
excluded
here
;
for
we
are
to
follow
him
in
that
way
,
1
Pet.
2.21
.
yet
the
last
is
chiefly
insisted
on
in
the
explication
.
3.
As
for
the
disciples
knowing
of
these
,
(
which
is
contradicted
by
Thomas
)
his
assertion
imports
not
only
that
they
had
been
sufficiently
furnished
with
means
to
have
known
,
but
that
they
did
also
know
them
,
in
part
,
and
in
some
respect
.
So
the
meaning
is
,
that
it
might
sufficiently
encourage
them
,
that
they
knew
heaven
and
the
Father
,
to
whom
he
went
and
they
were
to
follow
,
and
were
instructed
that
suffering
and
tribulation
was
the
high
way
to
heaven
,
both
for
him
and
them
:
And
that
albeit
he
withdrew
his
bodily
presence
,
yet
they
knew
the
way
of
corresponding
with
the
Father
in
heaven
,
and
had
a
sure
way
to
guide
them
home
.
Doctrine
1.
Beleevers
,
who
do
seriously
study
to
know
heaven
,
and
what
the
resting
place
of
pilgrims
is
,
will
finde
rich
consolation
in
it
;
for
,
this
is
one
branch
of
the
encouragement
,
ye
know
whither
I
go
.
2.
It
contributes
exceedingly
to
beleevers
encouragement
by
knowing
heaven
,
to
know
that
Christ
is
gone
there
,
and
glorified
with
his
Father
for
their
good
;
for
,
this
is
the
particular
consideration
,
rendring
this
knowledge
of
heaven
comfortable
,
whither
I
go
ye
know
,
namely
,
that
I
succumb
not
under
my
sufferings
,
but
ascend
to
heaven
to
my
Father
.
3.
It
contributes
much
to
the
comfort
of
beleevers
,
and
is
their
peculiar
priviledge
in
their
absence
from
the
Lord
,
as
to
know
God
and
heaven
,
so
to
know
the
way
that
leads
thither
,
to
be
the
way
indeed
,
and
to
be
armed
against
all
misconstructions
of
the
way
,
being
compared
with
the
end
of
it
,
to
which
it
oft-times
looks
so
unsutable
;
for
,
so
much
is
held
out
in
this
encouragement
,
as
it
relates
to
the
way
of
dispensation
,
wherein
Christ
went
to
heaven
,
and
beleevers
follow
him
.
It
is
an
encouragement
,
the
way
ye
know
,
and
need
not
mistake
sad
sufferings
,
as
if
they
were
not
leading
to
a
crown
,
as
too
many
do
little
beleeve
that
to
loose
,
is
to
gain
,
and
to
dye
,
the
way
to
life
.
4.
It
is
not
sufficient
for
the
encouragement
of
beleevers
,
that
they
have
a
contemplative
knowledge
of
heaven
,
and
the
difficulties
that
lye
in
the
way
to
it
;
unlesse
also
Christs
removal
out
of
the
world
do
estrange
their
affections
from
it
,
and
make
them
become
pilgrims
,
and
set
them
on
work
to
know
the
way
and
means
how
they
may
hasten
after
him
,
to
come
where
he
is
;
and
in
the
mean
time
may
keep
entercourse
and
correspondence
with
him
,
and
through
him
with
the
Father
.
For
,
this
is
the
great
encouragement
,
ye
know
the
way
,
namely
,
that
he
is
the
way
to
the
Father
to
whom
he
goeth
,
as
is
after
cleared
.
5.
Christ
hath
not
left
his
followers
without
sufficient
means
of
information
concerning
heaven
and
the
way
to
it
,
and
without
such
a
measure
of
knowledge
of
these
things
,
as
might
be
ample
matter
of
encouragement
,
if
they
knew
how
to
discerne
and
emprove
it
;
for
,
he
asserts
,
for
their
comfort
,
not
only
in
respect
of
means
,
but
as
to
their
actual
knowledge
also
,
whither
I
go
ye
know
,
and
the
way
ye
know
.
6.
Christ
knoweth
his
people
,
and
what
they
are
,
better
then
they
do
themselves
,
and
his
verdict
of
them
is
to
be
preferred
before
their
own
;
for
,
notwithstanding
their
doubts
afterward
mentioned
,
he
asserts
,
whither
I
go
ye
know
,
&c.
Ver.
5.
Thomas
saith
unto
him
,
Lord
,
we
know
not
whither
thou
goest
:
and
how
can
we
know
the
way
?
Followeth
to
ver.
8.
A
further
clearing
of
this
argument
of
consolation
,
in
answer
to
Thomas
objection
.
His
doubt
is
propounded
in
this
verse
,
wherein
being
rash
,
incredulous
,
and
timorous
(
as
was
usual
to
him
.
See
Chap.
11.
16.
and
20.
25.
)
and
supposing
that
Christ
would
retire
some
whither
and
leave
them
,
he
objects
,
in
name
of
all
the
rest
,
that
they
knew
not
whither
he
went
,
and
consequently
,
could
not
know
the
way
.
This
being
a
contradiction
to
Christs
assertion
,
ver.
4.
The
reconciliation
thereof
is
not
to
be
taken
from
this
,
that
Christ
only
speaks
of
sufficient
information
given
,
whereby
they
might
have
known
;
and
that
Thomas
objects
that
,
for
all
this
,
they
did
not
actually
know
.
For
Christ
afterward
asserts
,
that
that
they
actually
knew
in
some
measure
.
But
the
true
rise
of
the
difference
betwixt
Christ
and
Thomas
,
is
,
1.
Christ
asserts
they
did
know
,
which
holds
true
,
though
they
did
but
know
confusedly
and
in
some
measure
;
Thomas
finding
no
such
distinct
knowledge
as
he
desired
,
objects
,
that
he
knew
not
at
all
.
2.
Christ
knew
that
in
this
matter
his
disciples
did
know
more
,
then
Thomas
understood
that
he
and
they
did
know
,
and
therefore
he
thus
objects
:
For
they
know
Christ
in
some
measure
,
which
was
in
substance
the
knowledge
of
the
Father
to
whom
he
went
,
and
of
the
way
to
him
,
as
is
after
cleared
;
Yet
he
knew
not
these
things
under
the
notions
and
tearmes
of
place
and
way
,
and
therefore
objects
his
ignorance
.
Whence
learn
,
1.
The
knowledge
that
Saints
attain
unto
,
is
very
little
,
in
respect
of
what
they
might
have
in
the
use
of
means
afforded
them
;
for
,
in
respect
of
measure
,
it
is
true
which
Thomas
said
,
and
yet
contradicts
not
Christs
assertion
;
we
know
not
.
2.
None
will
ever
study
to
know
,
nor
can
they
rightly
know
the
way
to
heaven
,
till
first
they
attain
to
some
knowledge
of
heaven
it selfe
,
to
set
them
on
work
to
enquire
after
the
way
;
for
,
upon
this
,
we
know
not
whither
thou
goest
,
Thomas
inferreth
strongly
,
how
then
can
we
know
the
way
?
3.
Such
as
are
convinced
and
humbled
under
the
sense
of
their
ignorance
,
will
not
stand
to
acknowledge
it
,
that
they
may
abase
themselves
before
the
Lord
;
for
,
so
doth
Thomas
acknowledge
it
here
?
4.
Such
as
are
convinced
of
their
own
ignorance
and
infirmities
,
will
thereby
become
more
sensible
of
the
weaknesse
of
others
also
;
for
,
upon
this
ground
it
is
that
he
speaks
in
all
their
names
,
Lord
,
we
know
not
.
5.
It
is
an
usual
weaknesse
in
beleevers
,
that
their
conviction
of
short
coming
doth
drive
them
to
think
they
have
no
good
at
all
;
for
,
in
this
respect
Thomas
his
confession
comes
short
,
and
contradicts
Christ
,
in
saying
simply
,
we
know
not
.
6.
Saints
may
have
true
good
and
knowledge
of
Christ
,
which
he
knoweth
and
alloweth
them
to
be
encouraged
in
,
whereof
yet
they
may
be
ignorant
,
and
will
not
take
with
it
;
for
,
Christ
hath
told
them
,
ye
know
,
ver.
4.
and
yet
saith
he
,
we
know
not
.
Sometime
,
Saints
are
under
tentation
and
in
a
feaver
,
and
so
cannot
discerne
their
grace
;
Sometime
,
they
do
so
conceive
of
grace
in
its
highest
perfection
,
that
they
cannot
discerne
the
small
beginnings
they
have
;
And
,
sometime
,
they
know
truths
in
substance
,
yet
they
cannot
give
a
name
to
what
they
know
,
nor
understand
it
under
the
notions
and
tearmes
by
which
it
may
be
expressed
,
as
Thomas
knew
Christ
,
but
not
distinctly
under
the
notion
of
the
way
,
or
as
he
in
whom
the
Father
is
to
be
known
.
This
may
teach
men
condescendence
in
their
expressions
to
others
,
and
to
beware
of
making
their
own
conceptions
of
grace
and
truth's
,
a
rule
whereby
to
judge
of
all
others
;
but
they
must
vary
expressions
and
notions
,
till
it
be
seen
whither
they
know
the
thing
it selfe
or
not
.
Ver.
6.
Jesus
saith
unto
him
,
I
am
the
way
,
the
truth
,
and
the
life
:
no
man
commeth
unto
the
Father
,
but
by
me
.
Followeth
Christs
answer
to
this
objection
,
wherein
he
cleareth
these
grounds
of
consolation
propounded
,
ver.
4.
And
first
,
(
in
this
verse
)
as
to
the
way
to
that
place
,
he
forbears
to
speak
of
the
way
of
difficulties
he
and
they
were
to
go
through
,
and
clears
only
the
way
whereby
they
might
come
to
heaven
through
these
difficulties
;
to
wit
,
by
himselfe
,
who
as
he
made
a
way
to
himselfe
by
his
own
proper
power
and
authority
;
so
he
is
the
way
to
all
others
,
by
whom
alone
men
can
come
to
the
Father
,
as
is
inferred
in
the
end
of
the
verse
,
Unto
this
is
subjoyned
,
by
way
of
amplification
,
that
he
is
the
truth
,
and
the
life
;
which
as
it
holds
true
in
many
respects
;
That
he
is
truth
in
his
doctrine
,
the
truth
of
all
the
types
,
and
the
quickner
and
preserver
of
spiritual
life
in
his
people
;
So
it
here
points
out
,
partly
,
the
properties
of
this
way
,
that
he
is
that
true
and
living
way
;
and
partly
,
the
order
of
walking
in
,
and
making
use
of
that
way
,
that
,
first
,
we
must
close
with
him
by
faith
,
as
truth
,
and
doing
so
,
shall
finde
him
to
be
life
in
our
walking
,
which
is
to
be
perfected
,
as
our
prize
,
at
the
end
of
the
journey
.
Whence
learn
,
1.
Christ
is
very
tender
of
the
acknowledged
ignorance
of
his
own
,
and
will
take
pains
to
help
it
;
for
,
here
he
instructeth
Thomas
,
who
confessed
his
ignorance
.
2.
However
Saints
may
look
upon
their
infirmities
,
ignorance
,
and
doubts
,
as
very
burdensome
and
uselesse
;
Yet
Christ
can
bring
much
good
out
of
them
,
to
clear
and
confirme
themselves
and
others
the
more
;
for
,
Christ
makes
use
of
Thomas
doubt
to
clear
up
this
argument
of
consolation
more
fully
,
for
the
good
of
beleevers
in
all
ages
.
3.
Such
as
rightly
know
heaven
,
and
the
way
and
means
to
wrastle
through
unto
it
,
may
easily
digest
difficulties
in
the
way
;
for
this
cause
it
is
that
Christ
insists
no
more
on
the
rough
path
of
trouble
which
leads
toward
heaven
,
because
the
knowledge
of
heaven
,
and
of
the
Father
there
,
and
of
Christ
as
the
way
thither
,
is
enough
to
swallow
it
up
,
and
therefore
he
insists
only
on
that
.
4.
Man
by
nature
is
subject
to
many
necessities
and
spiritual
miseries
,
as
being
subject
to
go
astray
from
the
womb
,
and
wanting
a
path
wherein
to
walk
toward
happiness
;
being
subject
to
errour
and
seduction
,
and
wanting
light
to
discerne
the
way
of
his
happiness
,
and
to
guide
him
in
it
;
and
,
being
dead
in
sin
legally
and
spiritually
,
unable
to
walk
in
the
way
,
though
it
were
pointed
out
,
and
needing
no
lesse
then
eternal
life
to
prevent
his
eternal
misery
;
for
,
all
these
necessities
are
supposed
in
this
,
that
he
must
be
the
way
,
the
truth
,
and
the
life
.
5.
Christ
is
an
al
sufficient
remedy
for
all
our
wants
;
He
is
the
way
for
wanderers
,
and
the
path
wherein
exiles
may
return
toward
lost
happiness
;
He
is
the
truth
,
to
lead
them
surely
,
and
to
point
out
their
path
unto
them
:
And
he
is
the
quickner
of
his
people
;
for
,
I
am
the
way
,
the
truth
,
and
the
life
,
saith
he
.
6.
Christ
is
the
way
to
heaven
and
to
the
Father
,
not
only
,
as
it
is
through
him
we
must
ascend
up
to
the
knowledge
of
the
Father
,
or
as
he
points
out
the
way
to
happinesse
,
as
a
Prophet
;
But
as
having
,
by
his
merit
and
satisfaction
as
Priest
,
made
a
patent
doore
,
whereby
sinners
may
enter
and
approach
to
God
;
and
being
their
effectual
leader
in
that
way
,
as
King
;
In
these
respects
he
is
called
the
way
.
See
Heb.
10.19
,
20.
So
that
through
him
sinners
may
come
forward
.
7.
Christ
also
is
the
truth
,
not
only
essentially
in
himselfe
,
and
he
from
whom
all
truth
is
;
But
more
especially
,
he
is
the
truth
as
a
way
to
his
people
,
and
a
true
way
;
Partly
,
in
opposition
to
types
and
legal
ceremonies
,
which
were
but
shadows
of
this
true
way
,
Joh.
1.17
.
Col.
2.17
.
Partly
,
in
opposition
to
all
delusions
,
and
vanities
of
the
world
,
whereby
men
think
to
attain
happiness
;
all
which
as
they
draw
from
Christ
the
true
way
,
so
they
will
prove
a
lye
,
and
not
the
truth
;
Partly
,
in
respect
of
the
promises
,
whereby
we
are
encouraged
in
our
way
;
All
which
in
him
are
Yea
and
Amen
,
2
Cor.
1.20
.
And
partly
,
in
respect
of
his
directing
us
in
the
way
;
He
is
not
only
a
way
wherein
to
walk
,
but
a
way
that
will
direct
the
passengers
in
walking
;
by
the
infallible
directions
of
his
Word
,
by
the
inward
direction
and
illumination
of
his
Spirit
accompanying
the
same
;
and
,
by
his
gracious
providence
,
hedging
them
in
from
many
debordings
.
In
all
these
considerations
,
it
is
Christs
prerogative
,
that
he
is
the
way
and
the
truth
.
So
that
Saints
may
trust
his
guiding
,
and
lean
on
their
beloved
.
8.
It
is
Christs
prerogative
above
all
other
wayes
,
that
not
only
he
is
the
truth
,
but
the
life
also
;
For
other
wayes
cannot
furnish
passengers
,
but
they
may
faint
and
die
in
them
;
nor
can
they
lead
to
a
blessed
rest
:
But
He
is
a
way
who
quickneth
the
dead
,
when
they
are
brought
to
it
;
who
furnisheth
the
passengers
that
walk
in
him
,
so
that
they
will
walk
and
not
be
weary
,
and
,
who
is
the
author
of
eternal
life
,
who
living
by
himselfe
,
and
having
merited
life
by
his
death
,
doth
conferre
eternal
life
upon
walkers
,
at
the
end
of
their
journey
:
Therefore
is
it
subjoyned
,
I
am
the
life
.
See
Chap.
17.
2.
9.
The
right
method
of
making
use
of
Christ
as
a
way
,
is
first
to
close
with
him
as
truth
and
in
his
Word
of
truth
,
and
to
walk
on
beleeving
,
upon
which
life
will
follow
,
both
for
present
and
everlastingly
;
for
,
this
way
is
,
first
,
the
truth
,
and
then
,
the
life
.
10.
It
is
mans
chiefe
misery
to
be
separate
from
God
,
and
his
happinesse
,
to
have
accesse
to
him
,
and
enjoy
him
;
for
,
that
is
the
advantage
to
be
had
in
this
way
,
even
to
come
to
the
Father
.
11.
Christ
is
so
the
way
to
God
,
as
there
is
no
other
beside
,
unto
which
a
man
can
lean
,
but
it
will
deceive
him
;
No
saving
knowledge
of
God
can
be
had
but
by
him
,
our
reconciliation
,
vocation
,
accesse
to
God
in
prayer
,
and
glorification
,
must
be
through
him
and
by
him
;
for
,
No
man
cometh
to
the
Father
but
by
me
.
12.
Albeit
there
be
no
way
unto
God
beside
Christ
;
yea
,
albeit
all
things
beside
would
discourage
poor
sinners
:
yet
such
as
have
fled
to
Christ
,
may
draw
near
with
boldnesse
;
for
,
albeit
no
man
cometh
to
the
Father
but
by
me
,
and
all
doores
beside
be
shut
,
yet
saith
he
,
I
am
the
way
,
the
truth
,
and
the
life
.
Verse
7.
If
ye
had
known
me
,
ye
should
have
known
my
Father
also
,
and
from
henceforth
ye
know
him
,
and
have
seen
him
.
In
this
verse
the
other
ground
of
consolation
propounded
,
ver.
4.
is
cleared
,
in
answer
to
the
second
branch
of
Thomas
his
doubt
,
concerning
the
place
whither
Christ
went
,
or
the
Father
to
whom
he
went
in
that
place
.
Christ
sheweth
,
that
this
might
be
known
by
knowing
of
him
,
he
being
one
in
essence
with
the
Father
,
the
expresse
image
of
his
person
,
Heb.
1.3
.
Col.
1.15
.
and
he
in
whom
the
fulnesse
of
the
Godhead
dwelleth
bodily
.
Hence
Christ
inferreth
,
in
answer
to
Thomas
his
objection
,
that
from
hence
forth
they
know
and
have
seen
him
,
not
only
in
respect
of
sufficient
means
,
but
they
having
known
him
,
Chap.
6.
69.
they
might
henceforth
know
that
they
knew
the
Father
in
him
,
and
had
seen
him
formerly
,
in
seeing
of
him
.
Whence
learn
,
1.
The
Father
is
savingly
known
in
the
Son
,
and
in
him
only
;
To
know
or
see
him
with
mortal
bodily
eyes
is
impossible
;
the
knowledge
of
him
in
the
creation
,
and
in
external
representations
and
manifestations
of
his
glory
,
is
but
imperfect
,
nor
can
it
suffice
to
salvation
;
To
know
him
in
the
Law
,
or
covenant
of
works
,
doth
but
work
wrath
:
But
in
Christ
he
is
held
out
to
be
known
perfectly
,
and
to
salvation
;
for
,
if
ye
had
known
me
,
ye
should
have
known
my
Father
also
.
And
this
further
clears
that
to
know
him
,
is
life
eternal
.
2.
To
know
Christ
rightly
is
the
summe
of
all
saving
knowledge
,
both
of
God
,
and
of
the
way
to
him
,
and
happiness
with
him
;
Therefore
doth
he
solve
all
Thomas
his
doubts
,
by
pointing
out
himselfe
as
both
the
way
,
and
he
in
whom
the
Father
may
be
known
.
3.
Christs
followers
do
need
a
new
gift
to
discern
what
they
have
or
know
savingly
,
and
to
have
it
born
upon
them
by
him
,
for
their
encouragement
;
Therefore
,
albeit
the
disciples
had
saving
knowledge
of
the
Father
in
some
measure
,
yet
they
knew
not
so
much
,
till
Christ
bear
it
upon
them
,
ye
know
him
.
4.
It
is
the
duty
of
beleevers
,
to
emprove
the
means
of
encouragement
which
Christ
affords
them
,
and
it
is
their
fault
not
to
see
what
he
discovers
to
them
of
their
enjoyments
and
condition
;
Therefore
,
saith
he
,
from
hence-forth
ye
know
him
;
Not
that
upon
the
matter
,
they
knew
him
not
before
,
in
knowing
the
Son
;
But
that
now
after
this
information
and
discovery
,
they
were
bound
no
more
to
doubt
,
but
to
know
that
they
knew
him
,
for
their
own
encouragement
.
5.
It
is
the
duty
of
these
to
whom
Christ
reveals
their
good
condition
,
not
only
to
emprove
it
for
the
future
,
but
to
look
back
to
the
times
,
of
their
mistake
and
ignorance
,
and
make
use
of
that
which
they
then
had
,
and
observed
not
,
both
for
humiliation
for
their
short
coming
,
and
for
encouragement
in
him
who
was
better
to
them
then
they
were
aware
;
Therefore
,
doth
he
not
only
alleadge
,
ye
know
him
,
for
present
,
but
,
have
seen
him
,
for
the
time
past
,
that
they
might
observe
and
emprove
that
.
Ver.
8.
Philip
saith
unto
him
,
Lord
shew
us
the
Father
,
and
it
sufficeth
us
.
From
this
to
ver.
15.
this
branch
of
the
consolation
,
of
knowing
the
Father
in
the
Sonne
,
is
further
insisted
on
by
occasion
of
a
new
proposition
of
Philip
,
another
disciple
.
And
by
this
means
also
he
clears
up
that
argument
of
consolation
insinuate
,
ver.
1.
that
he
was
God
,
one
,
and
equal
with
the
Father
.
This
verse
contains
Philips
proposition
;
Wherein
,
he
expresseth
a
great
desire
to
have
the
Father
shewed
unto
them
,
promising
great
satisfaction
to
himselfe
and
the
rest
thereby
:
But
he
failes
,
in
that
he
is
not
satisfied
with
the
right
way
of
seeing
the
Father
;
but
,
declining
to
be
led
so
far
about
to
know
the
Father
,
as
he
conceived
the
seeing
of
him
in
Christ
to
be
,
he
desires
,
for
their
satisfaction
,
an
immediate
and
clear
sight
of
the
Father
,
his
glory
and
majesty
.
Whence
learn
,
1.
The
doctrine
of
Christ
is
not
taken
off
his
hand
,
even
by
disciples
,
except
with
much
difficultie
;
for
,
after
Thomas
his
objection
,
Philip
starts
a
new
difficultie
,
when
Christ
is
clearing
them
most
sweetly
.
2.
It
is
the
duty
of
disciples
who
are
convinced
of
their
ignorance
,
not
to
rest
in
such
a
condition
,
but
to
labour
after
knowledge
;
for
,
Philip
not
knowing
the
Father
as
he
desired
,
would
have
him
shewed
to
them
,
and
this
is
commendable
in
him
.
3.
Such
as
would
have
saving
knowledge
of
God
and
divine
mysteries
,
must
expect
and
seek
it
only
from
Christ
;
for
,
this
is
commendable
also
,
that
he
takes
this
course
,
Lord
shew
us
the
Father
.
See
Matth.
11.27
.
4.
Such
as
expect
to
be
taught
by
Christ
,
must
employ
him
by
prayer
,
with
much
humility
and
reverence
;
for
,
Lord
,
saith
he
,
shew
us
the
Father
.
5.
It
is
not
sufficient
we
desire
after
knowledge
of
spiritual
things
,
unlesse
our
desires
be
chiefly
carried
after
the
best
things
,
and
particularly
,
to
know
God
himselfe
,
Lord
,
shew
us
the
Father
,
saith
he
.
6.
The
sight
and
knowledge
of
God
is
full
of
satisfaction
and
refreshment
,
and
beleevers
will
rest
content
therewith
,
whatever
be
their
case
beside
;
shew
us
,
saith
he
,
the
Father
and
it
sufficeth
us
.
See
Psal.
16.11
.
7.
Saints
,
even
in
their
best
and
spiritual
desires
,
are
subject
to
infirmities
,
and
ready
to
be
unsatisfied
with
Christs
way
and
manner
of
satisfying
them
;
for
,
Philip
not
being
satisfied
with
what
Christ
said
,
of
knowing
the
Father
in
him
,
would
know
him
in
a
way
of
his
own
,
and
have
a
nearer
cut
of
it
,
as
he
thought
,
Lord
,
shew
us
the
Father
.
8.
The
way
of
seeing
and
knowing
God
by
faith
,
as
he
is
revealed
in
his
Son
,
is
a
way
not
satisfactory
to
a
carnal
heart
;
and
beleevers
themselves
have
a
jealousie
of
it
,
in
so
far
as
they
are
carnal
;
for
,
this
is
the
sight
of
God
which
Philip
declineth
,
and
would
have
another
;
before
it
suffice
him
.
9.
When
we
are
unsatisfied
with
Christs
way
,
and
would
have
a
way
of
our
own
,
we
will
finde
,
upon
trial
,
that
the
way
we
would
be
at
,
is
either
impossible
or
unsit
,
or
cometh
far
short
of
what
we
enjoy
;
for
,
whereas
he
desireth
Christ
to
shew
them
the
Father
,
if
he
desire
an
immediate
sight
of
him
,
that
is
impossible
,
and
would
consume
mortal
men
;
and
if
he
mean
only
such
a
sight
as
Moses
and
others
got
,
it
cometh
far
short
of
what
they
had
already
.
Verse
9.
Jesus
saith
unto
him
,
Have
I
been
so
long
time
with
you
,
and
yet
hast
thou
not
known
me
Philip
?
he
that
hath
seen
me
,
hath
seen
the
Father
,
and
how
sayest
thou
then
,
Shew
us
the
Father
?
Followeth
Christs
answer
to
this
proposition
,
clearing
the
encouragement
and
his
u●ity
with
the
Father
.
It
may
be
taken
up
in
three
branches
;
whereof
the
first
(
in
this
verse
)
is
a
reprehension
of
Philips
ignorance
,
and
a
complaint
that
,
notwithstanding
his
long
converse
with
them
,
yet
,
he
knew
him
so
ill
,
as
not
to
see
the
Father
in
seeing
of
him
,
but
taking
no
notice
of
that
,
did
still
call
for
a
sight
of
the
Father
.
Whence
learn
,
1.
Even
Christs
disciples
may
,
for
a
long
time
,
be
but
ill
scholars
and
slow
of
conception
;
As
here
Christ
findes
them
.
2.
Ignorance
in
disciples
is
rebuke
worthy
,
and
Christ
will
not
spare
it
in
them
;
As
here
he
reproves
Philip.
3.
Christ
takes
notice
of
the
means
of
knowledge
his
people
enjoy
,
and
the
continuance
thereof
with
them
,
that
he
may
aggravate
their
continued
in
ignorance
;
for
,
Have
I
been
so
long
time
with
you
,
and
yet
hast
thou
not
known
me
?
4.
Christ
may
be
very
long
with
his
people
,
and
they
be
studying
to
know
him
,
and
yet
not
know
him
fully
;
for
,
hast
thou
not
known
me
,
Philip
?
Not
that
he
was
simply
ignorant
of
Christ
,
but
that
he
knew
him
not
so
,
as
to
know
the
Father
in
him
.
5.
Christ
doth
reprove
the
ignorance
of
followers
with
much
tendernesse
,
and
so
as
may
witnesse
his
affection
to
them
and
their
welfare
;
Therefore
,
doth
he
propound
the
challenge
by
way
of
regrate
,
Hast
thou
not
known
me
?
6.
As
the
Father
can
only
be
savingly
known
in
Christ
;
So
none
do
know
Christ
rightly
,
and
as
they
ought
,
unlesse
they
know
the
Father
in
him
,
who
is
the
expresse
image
of
his
person
,
and
he
in
whom
the
fulnesse
of
the
undivided
essence
of
the
Godhead
dwells
bodily
;
for
,
Philip
hath
not
known
Christ
aright
,
since
he
saith
,
shew
us
the
Father
,
and
that
because
,
he
that
hath
seen
me
,
hath
seen
the
Father
.
So
that
if
he
had
known
him
as
he
ought
,
he
had
not
been
ignorant
of
the
Father
.
7.
The
knowledge
of
God
which
is
to
be
had
in
Christ
,
is
a
most
clear
and
distinct
knowledge
;
for
,
it
is
a
sight
,
he
that
hath
seen
me
,
hath
seen
the
Father
.
8.
The
excellency
and
preciousnesse
of
things
desired
by
Saints
,
will
not
bear
weight
before
God
,
if
they
be
not
put
up
in
a
right
way
,
and
if
the
desire
be
joyned
with
inadvertency
and
not
emproving
of
means
received
;
for
,
albeit
,
shew
us
the
Father
,
be
a
commendable
desire
,
Yet
in
so
far
,
as
he
propounds
it
in
these
tearmes
,
to
know
him
without
the
Son
,
and
as
if
they
had
not
seen
him
already
in
the
Son
,
Christ
rejects
it
.
He
that
hath
seen
me
,
hath
seen
the
Father
,
and
how
sayest
thou
then
,
shew
us
the
Father
?
Ver.
10.
Beleevest
thou
not
that
I
am
in
the
Father
,
and
the
Father
in
me
?
The
words
that
I
speak
unto
you
,
I
speak
not
of
my selfe
:
but
the
Father
that
dwelleth
in
me
,
he
doth
the
works
.
The
second
branch
of
Christs
answer
contains
an
information
of
the
ground
of
this
assertion
,
that
they
who
know
him
,
know
the
Father
;
Namely
,
that
he
is
one
in
essence
with
the
Father
.
This
he
presseth
upon
Philips
conscience
,
if
he
would
not
assent
to
it
by
faith
;
and
confirmeth
it
from
his
Word
,
which
is
the
Fathers
with
him
,
and
from
his
works
,
which
were
wrought
not
only
by
him
,
but
by
the
Father
with
and
in
him
,
these
being
external
works
,
which
are
common
to
the
whole
Trinity
,
by
reason
of
the
unity
of
essence
,
though
they
be
distinct
persons
.
Whence
learn
,
1.
Christ
,
when
he
reproves
his
people
,
doth
minde
their
good
,
and
is
willing
to
informe
them
,
and
direct
them
how
to
amend
;
Therefore
,
doth
he
subjoyne
an
information
to
his
reproofe
,
clearing
the
ground
of
their
knowing
the
Father
in
him
.
And
by
this
he
teacheth
all
Ministers
to
joyne
doctrine
with
reproofe
,
2
Tim.
4.2
.
2.
The
true
ground
of
our
knowing
the
Father
in
the
Son
,
is
his
unity
in
essence
with
the
Father
,
so
that
though
their
personal
properties
be
distinct
,
yet
the
essence
is
the
same
in
both
,
and
the
one
is
in
the
other
;
for
,
by
this
he
cleareth
his
former
doctrine
,
I
am
in
the
Father
and
the
Father
in
me
.
3.
It
is
faith
only
,
and
not
our
sense
or
corrupt
reason
,
that
must
be
employed
to
take
up
the
mysteries
of
Religion
,
and
particularly
,
that
Christ
is
God
coessential
with
the
Father
;
for
,
it
is
faith
that
is
put
to
it
,
in
this
matter
,
beleevest
thou
not
that
I
am
in
the
Father
,
&c.
4.
It
is
our
duty
to
put
our
hearts
to
it
,
to
see
what
they
beleeve
in
the
mysteries
of
God
;
that
so
we
may
not
take
the
naked
assent
of
the
minde
for
faith
,
and
may
be
ashamed
to
harbour
that
secret
unbelief
in
our
hearts
,
which
we
dare
not
avow
nor
own
;
Therefore
,
doth
Christ
so
put
him
to
it
,
Beleevest
thou
not
that
I
am
in
the
Father
,
and
the
Father
in
me
?
to
shame
him
from
thinking
otherwise
.
5.
The
Word
,
preached
by
Christ
,
and
transmitted
to
us
in
Scripture
,
is
the
very
Word
of
God
,
the
Father
and
the
Son
;
for
,
the
words
that
I
speak
unto
you
,
I
speak
not
of
my selfe
,
not
only
not
of
his
own
head
,
as
he
was
an
Ambassadour
,
but
not
of
himselfe
without
the
Father
,
as
is
further
cleared
,
ver.
24.
So
that
the
Word
was
his
and
the
Fathers
who
is
in
him
.
6.
Christs
works
,
both
miraculous
,
and
these
wrought
in
beleevers
,
being
done
by
his
own
power
,
do
prove
him
to
be
true
God
,
one
in
essence
with
the
Father
,
and
the
Fathers
also
with
him
,
by
reason
of
that
unity
;
for
,
The
Father
that
dwelleth
in
me
(
being
the
same
in
essence
)
he
doth
the
works
,
to
wit
,
with
the
Son
.
7.
It
is
our
duty
to
make
use
of
Christs
Word
and
works
,
to
confirme
our
faith
in
him
,
as
true
God
one
with
the
Father
;
for
,
these
are
not
only
arguments
proving
the
point
,
but
serving
to
excite
Philip
and
the
rest
,
so
to
study
them
,
as
to
finde
proofes
of
a
deity
in
them
.
8.
They
who
would
profit
by
Christs
Word
and
works
in
the
knowledge
of
him
,
should
first
begin
and
bottome
themselves
on
his
Word
,
and
finde
him
God
there
,
and
then
look
out
to
his
works
,
for
further
confirmation
;
Therefore
,
doth
he
first
urge
the
argument
of
his
Word
,
and
then
subjoynes
that
of
his
works
.
Ver.
11.
Beleeve
me
that
I
am
in
the
Father
,
and
the
Father
in
me
:
or
else
beleeve
me
for
the
very
works
sake
.
The
third
branch
of
Christs
answer
contains
an
exhortation
to
all
the
disciples
,
that
they
would
beleeve
this
truth
of
his
unity
in
essence
with
the
Father
.
Which
he
presseth
and
confirmeth
from
three
reasons
;
whereof
the
first
(
in
this
verse
)
is
the
same
in
substance
with
that
ver.
10.
that
he
who
is
the
truth
speaks
it
,
and
hath
confirmed
it
by
his
works
.
Whence
learn
,
1.
The
deity
of
Christ
,
and
his
unity
in
essence
with
the
Father
,
is
the
main
article
of
the
Christian
Religion
,
to
be
studied
and
beleeved
;
Therefore
doth
he
presse
it
,
Beleeve
that
I
am
in
the
Father
,
and
the
Father
in
me
.
2.
This
point
of
saving
truth
ought
to
be
seriously
and
distinctly
inculcate
,
and
studied
and
learned
;
otherwise
our
consolation
arising
from
the
knowledge
of
our
Mediatour
,
will
not
be
so
solide
,
and
so
full
,
as
is
allowed
;
Therefore
,
notwithstanding
any
imperfect
knowledge
they
had
of
him
,
and
what
he
had
pressed
on
Philip
,
he
doth
again
urge
that
they
beleeve
this
,
Beleeve
that
I
am
in
the
Father
,
&c.
3.
Christ
doth
so
take
care
of
one
of
his
followers
,
whose
infirmities
become
visible
,
as
he
will
not
forget
others
,
who
may
be
in
the
like
need
;
for
,
as
he
pressed
Philip
,
ver.
10.
so
he
presseth
here
all
the
rest
to
beleeve
,
whom
he
knew
to
be
ignorant
as
well
as
Philip
,
though
they
had
not
expressed
it
.
Beleeve
ye
,
saith
he
,
to
all
of
them
,
in
the
plural
number
.
4.
The
knowledge
of
Christ
to
be
true
God
,
under
the
vail
of
his
manhood
,
and
state
of
humiliation
,
is
as
difficult
as
it
is
necessary
;
and
a
study
wherein
beleevers
will
finde
much
matter
of
humiliation
for
their
short
coming
;
for
,
so
much
also
doth
this
insisting
on
it
,
teach
us
.
5.
Christ
takes
pleasure
in
the
soul-prosperity
of
his
servants
,
and
that
for
this
end
,
they
study
him
well
,
who
is
their
fountain
and
store-house
,
and
,
do
close
with
him
by
faith
as
true
God
;
Therefore
,
doth
he
exhort
and
intreat
them
to
beleeve
.
6.
Christ
is
a
witnesse
who
will
not
lye
;
And
as
it
is
only
on
his
testimony
we
must
fasten
in
matters
of
faith
;
So
his
testimony
is
worthy
of
all
credite
and
acceptation
by
faith
in
our
hearts
;
for
,
the
exhortation
is
a
reason
to
it selfe
,
beleeve
me
,
saith
he
,
since
I
have
said
it
.
7.
Christ
,
by
his
condescending
,
to
adde
works
to
the
testimony
of
his
Word
,
for
confirmation
of
our
faith
,
and
that
albeit
he
be
God
who
cannot
lye
,
doth
teach
his
people
,
not
to
try
men
by
their
words
,
but
their
power
,
1
Cor.
4.19
.
And
to
examine
all
the
fair
professions
of
men
,
by
their
fruits
;
for
,
this
other
branch
of
the
argument
,
taken
from
his
works
,
is
added
,
not
because
his
Word
needs
such
a
witnesse
in
it selfe
;
but
,
in
part
,
to
teach
us
caution
in
the
like
case
.
8.
Christs
works
,
joyned
with
his
Word
,
do
so
clearly
point
him
out
,
that
they
may
extort
an
acknowledgement
of
his
God-head
from
men
,
and
will
exceedingly
heighten
the
sin
of
them
who
will
not
trust
in
him
as
God
;
Therefore
saith
he
,
or
else
beleeve
me
for
the
very
works
sake
.
Whereby
he
doth
not
allow
them
not
to
beleeve
himself
speaking
in
his
Word
,
nor
yet
approves
of
that
faith
as
saving
,
which
is
begotten
by
his
works
,
without
the
Word
;
But
declareth
,
that
his
works
were
so
clear
proofes
of
a
deity
,
as
none
without
impudence
could
deny
it
,
nor
without
great
sin
misbeleeve
a
truth
so
confirmed
.
Ver.
12.
Verily
,
verily
,
I
say
unto
you
,
He
that
beleeveth
on
me
,
the
works
that
I
do
,
shall
he
do
also
,
and
greater
works
then
these
,
shall
he
do
,
because
I
go
unto
my
Father
.
The
second
reason
confirming
this
truth
,
and
pressing
the
exhortation
,
(
which
also
is
an
argument
of
consolation
against
his
removal
)
is
contained
in
a
promise
that
beleevers
in
him
shall
do
the
works
that
he
did
,
●and
greater
also
,
through
faith
in
him
,
who
after
his
ascension
shall
let
out
proofes
of
his
deity
with
them
,
in
a
more
ample
manner
then
he
manifested
himselfe
in
the
state
of
his
humiliation
.
For
clearing
of
this
purpose
,
and
the
scope
thereof
,
Consider
,
1.
The
works
of
Christ
,
which
here
he
paralels
with
these
to
be
done
by
beleevers
,
are
not
his
works
of
Redemption
,
as
Mediatour
,
nor
his
works
of
creation
and
providence
,
as
God
,
which
are
incommunicable
with
any
but
his
miraculous
works
,
and
works
wrought
on
the
hearts
of
men
by
giving
successe
to
his
ministry
.
2.
As
for
these
beleevers
who
are
to
do
these
,
and
greater
works
;
whatever
may
be
said
,
in
a
sound
sense
,
of
every
beleevers
doing
great
things
,
and
overcoming
the
world
,
through
faith
in
him
;
Yet
the
paralel
holds
clearer
to
restrict
it
to
the
Apostles
and
others
in
the
primitive
times
,
who
were
endued
with
extraordinary
power
,
and
sent
abroad
to
preach
the
Gospel
.
3.
As
for
the
paralel
it selfe
,
that
it
is
promised
they
shall
do
these
,
and
greater
then
these
,
and
that
albeit
Christ
did
raise
the
dead
,
open
the
eyes
of
the
blind
,
&c.
and
cure
every
disease
;
It
may
be
thus
cleared
,
partly
,
they
were
greater
in
respect
of
number
;
they
working
many
miracles
for
number
,
beyond
what
he
did
;
and
many
for
kinde
,
which
he
did
not
,
as
speaking
with
new
tongues
,
and
the
like
.
See
Mark
.
16.17
,
18.
and
elsewhere
;
partly
,
albeit
his
miracles
in
themselves
were
as
great
as
any
of
theirs
;
yet
in
the
way
and
manner
of
them
,
the
power
did
shine
more
conspicuously
then
in
some
of
his
.
For
he
did
cure
men
by
his
Word
,
and
by
the
touch
of
his
garment
,
but
they
did
cure
many
by
their
shaddow
passing
by
,
Act.
5.15
.
and
by
napkins
carried
from
them
,
Act.
19.12
.
And
partly
,
and
chiefly
,
this
is
to
be
understood
of
the
effects
of
these
their
miraculous
works
,
and
of
their
ministry
which
these
works
did
accompany
.
For
Christ
was
the
Minister
of
the
circumcision
only
;
and
by
his
doctrine
and
miracles
did
prevail
but
with
few
of
them
,
as
himselfe
often
complaineth
:
But
the
Apostles
did
bring
in
thousands
by
one
Sermon
at
Jerusalem
,
and
by
their
doctrine
and
miracles
did
bring
down
Idols
,
and
set
up
the
Kingdome
of
Christ
through
the
world
.
4.
Whereas
Christ
by
his
works
proveth
himselfe
equal
with
the
Father
,
ver.
11.
and
yet
promiseth
they
shall
do
greater
things
;
We
should
be
far
from
conceiving
that
this
doth
any
thing
weaken
the
argument
whereby
he
proveth
his
deity
,
far
lesse
doth
it
exalt
them
to
aspire
to
any
equality
with
him
;
for
,
whatever
difference
there
be
betwixt
the
works
wrought
by
him
and
them
;
yet
herein
is
the
infinite
difference
betwixt
him
and
them
,
that
he
wrought
them
by
his
own
power
as
God
,
but
all
they
did
was
by
faith
in
him
,
who
put
forth
his
power
to
do
the
works
;
and
accordingly
,
they
did
them
in
his
name
.
So
that
albeit
the
doing
of
these
works
tended
to
their
encouragement
,
yet
the
glory
thereof
redounded
only
to
him
.
5.
This
reason
why
they
shall
do
greater
works
,
because
I
go
to
my
Father
,
doth
not
inferre
there
should
be
any
addition
to
his
power
then
,
as
God
,
but
that
at
that
time
his
Godhead
(
which
in
the
dayes
of
his
flesh
,
was
hid
under
the
vail
of
a
servants
shape
)
should
more
gloriously
manifest
it selfe
.
6.
This
encouragement
of
their
doing
greater
works
,
tends
not
only
to
prove
him
exalted
as
Mediatour
after
his
sufferings
,
as
Act.
2.33
.
but
also
to
prove
that
assertion
,
ver.
11.
that
he
is
one
with
the
Father
.
Because
it
is
an
evidence
of
his
absolute
and
divine
power
,
that
he
can
conferre
this
dignity
upon
others
(
not
as
the
Apostles
did
ministerially
,
by
laying
on
of
hands
,
but
)
through
faith
in
his
name
.
And
withall
,
it
is
he
who
doth
these
works
by
them
,
as
is
after
cleared
,
ver.
13
,
14.
Doctrine
,
1.
We
have
need
to
be
often
excited
,
to
consider
seriously
the
weight
and
gravity
of
that
which
Christ
speaketh
;
Therefore
is
so
frequent
use
made
of
this
asseveration
,
Verily
,
verily
,
I
say
unto
you
.
2.
Christ
will
bring
that
unto
Saints
,
out
of
their
worst
and
saddest
conditions
,
which
they
could
neither
apprehend
nor
beleeve
,
unlesse
he
had
said
it
;
Therefore
,
doth
this
promise
,
of
the
great
things
,
for
which
his
removal
maketh
way
,
need
to
be
confirmed
with
a
verily
,
verily
,
that
the
disciples
might
give
credit
unto
it
.
3.
As
it
is
by
faith
in
Christ
only
,
that
Saints
are
inabled
to
do
great
things
,
(
and
therefore
the
promise
is
made
to
him
,
that
beleeveth
on
me
;
It
will
make
Peter
walk
on
the
Sea
,
and
only
unbelief
will
make
him
sink
)
So
the
want
of
Christs
bodily
presence
needs
be
no
hinderance
to
faith
,
to
close
with
him
,
and
draw
vertue
out
of
him
,
for
enabling
to
do
greatest
things
:
for
,
the
promise
is
made
to
him
,
that
beleeveth
on
me
,
that
he
shall
do
the
works
that
I
do
,
and
greater
then
these
,
after
he
is
ascended
.
4.
Albeit
Christ
only
,
of
all
the
Sons
of
men
,
was
true
God
and
man
in
one
person
;
Yet
the
power
and
vertue
of
his
God-head
is
not
astricted
to
his
own
person
,
but
is
communicable
in
the
effects
thereof
to
his
members
;
So
that
he
will
do
that
in
them
and
by
them
,
which
only
God
can
do
;
and
they
shall
not
want
divine
power
,
for
carrying
them
through
in
what
they
have
to
do
:
for
,
He
that
beleeveth
on
me
,
the
works
that
I
do
,
shall
he
do
also
,
&c.
5.
Christ
can
,
and
oft-times
doth
work
that
by
weak
and
contemptible
means
,
which
he
doth
not
by
stronger
and
more
probable
causes
;
And
he
did
more
in
the
world
by
his
weak
Servants
,
then
he
was
pleased
to
do
himselfe
:
for
,
albeit
beleevers
be
but
weak
creatures
,
yet
greater
works
shall
he
do
(
saith
he
,
of
every
one
here
intended
)
then
these
done
by
himselfe
,
who
is
God
over
all
.
6.
Mens
lawful
and
spiritual
employments
,
and
Christs
presence
with
them
therein
,
are
notable
encouragements
to
beleevers
during
Christs
absence
;
for
,
their
work
and
great
successe
in
it
,
is
one
great
encouragement
to
the
disciples
here
.
And
as
Christ
alloweth
encouragement
upon
none
who
are
not
about
their
employment
;
So
it
is
a
great
comfort
,
that
the
saddest
of
conditions
afford
matter
of
comfortable
employment
about
them
,
and
that
work
may
keep
Saints
,
in
their
pilgrimage
,
from
thinking
too
much
long
.
7.
Christ
is
a
wise
dispenser
of
his
allowances
,
who
,
oft-times
,
reserveth
greatest
manifestations
of
himselfe
for
saddest
times
,
wherein
as
they
are
least
expected
,
so
they
are
most
needed
:
Therefore
is
this
more
ample
manifestation
reserved
for
that
sad
time
,
wherein
the
disciples
were
saddened
with
his
departure
,
and
might
be
ready
to
think
that
all
that
power
whereby
he
wrought
,
was
quite
removed
with
his
own
bodily
presence
.
8.
Christs
exaltation
hath
neither
diminished
his
power
,
nor
his
tender
care
of
his
own
;
But
,
on
the
contrary
,
he
doth
make
his
exaltation
,
his
unity
as
God
,
and
acceptance
as
Mediatour
,
with
the
Father
,
conspicuous
in
the
world
,
by
his
liberality
and
bounty
toward
them
;
for
,
this
is
the
reason
why
beleevers
shall
do
greater
works
,
because
I
go
to
my
Father
.
See
Eph.
4.8
.
Ver.
13.
And
whatsoever
ye
shall
ask
in
my
Name
,
that
will
I
do
,
that
the
Father
may
be
glorified
in
the
Son
.
14.
If
ye
shall
ask
any
thing
in
my
Name
,
I
will
do
it
.
The
third
reason
confirming
this
truth
,
and
pressing
the
exhortation
,
(
which
also
is
not
only
another
argument
of
consolation
against
his
removal
,
but
doth
further
clear
the
former
promise
,
ver.
12.
by
shewing
the
way
how
faith
employeth
Christ
for
doing
these
great
things
)
is
contained
in
a
promise
,
that
he
will
do
for
them
whatsoever
they
ask
in
his
name
;
which
he
twice
inculcates
,
for
further
confirmation
,
and
amplifieth
the
promise
from
his
end
in
it
,
which
is
,
that
the
Father
may
be
glorified
in
and
through
him
,
in
what
he
doth
in
answer
to
their
prayer
.
For
further
clearing
of
the
purpose
.
1.
This
general
,
whatsoever
ye
ask
,
&c.
doth
not
open
a
doore
to
vent
all
our
desires
to
God
,
be
what
they
will
,
in
hope
of
audience
,
for
we
must
ask
according
to
his
will
.
But
the
meaning
is
,
that
what
things
are
agreeable
to
his
will
,
and
fit
for
them
to
receive
in
their
station
,
and
for
advancing
his
glory
and
Kingdome
therein
,
they
shall
be
done
for
them
,
being
sought
in
faith
,
were
they
never
so
difficult
,
never
so
many
for
number
,
and
never
so
frequently
needed
.
And
it
is
comprised
in
this
general
,
that
it
may
take
in
,
not
only
that
particular
,
of
power
to
do
these
great
works
,
but
all
other
things
also
,
which
beleevers
may
need
.
2.
This
promise
contains
not
only
a
proofe
of
his
Mediatourship
and
his
successe
therein
,
in
obtaining
what
is
sought
in
his
name
;
and
a
proofe
of
his
love
to
them
in
his
absence
,
by
giving
them
occasion
to
beleeve
their
own
eyes
in
his
answers
:
But
a
proofe
of
his
Godhead
also
;
partly
,
in
that
none
can
be
Mediatour
betwixt
God
and
man
,
but
he
who
is
true
God
as
well
as
man
;
and
partly
,
because
he
promiseth
to
be
,
not
only
a
Mediatour
to
procure
,
but
,
a
God
to
act
and
work
these
things
,
and
that
hereby
God
shall
be
glorified
in
him
,
as
working
in
and
with
him
,
by
reason
of
the
unity
of
essence
.
Doctrine
1.
As
they
who
are
sensible
of
Christs
bodily
absence
in
heaven
,
will
send
many
Messengers
of
prayer
thither
where
he
is
gone
;
So
prayer
is
a
special
mean
whereby
we
may
know
much
of
Christs
deity
,
and
of
his
love
in
his
absence
:
for
,
here
he
recommends
asking
as
that
which
they
will
be
put
unto
,
and
that
whereby
they
may
know
what
he
is
.
So
that
it
is
no
wonder
,
that
these
who
neglect
prayer
,
do
fall
in
many
mistakes
of
Christ
.
2.
True
faith
and
prayer
are
inseparable
companions
;
as
being
begotten
together
,
so
that
faith
begins
its
life
in
crying
to
God
;
and
,
as
growing
up
together
,
mutually
streightening
and
setting
one
another
on
work
,
till
at
last
they
end
together
,
faith
resolving
in
sight
,
and
prayer
in
uninterrupted
praise
:
Therefore
are
they
conjoyned
here
,
to
beleeve
on
him
,
and
to
ask
in
his
name
.
3.
True
prayer
is
conjoyned
with
,
and
floweth
from
,
a
sense
of
indigency
,
setting
the
supplicant
on
work
to
his
duty
,
with
earnestnesse
and
humility
as
a
needy
beggar
;
for
,
so
much
doth
the
word
,
rendred
to
ask
,
import
in
the
Original
.
And
where
this
is
not
in
some
measure
,
men
do
but
what
they
can
to
work
God
in
prayer
.
4.
Prayer
must
be
offered
up
to
God
,
in
the
name
of
the
Mediatour
Christ
;
It
is
through
him
we
must
go
to
God
,
and
our
encouragement
in
pleading
,
and
our
hope
of
acceptance
,
must
be
grounded
on
his
merit
and
intercession
,
and
on
the
Fathers
love
to
him
,
and
to
sinners
in
him
;
for
,
this
is
the
description
of
true
prayer
,
what
ye
ask
in
my
Name
.
5.
The
Lord
alloweth
and
requireth
frequency
,
and
multiplicity
of
employments
,
to
be
put
upon
him
by
prayer
;
And
let
us
put
him
to
it
never
so
often
,
and
for
never
so
many
things
,
he
will
never
weary
of
it
,
but
rather
will
suspend
us
in
what
we
ask
,
because
we
ask
not
enough
:
for
,
so
much
is
imported
in
this
general
,
whatsoever
ye
shall
ask
,
even
all
that
we
would
have
Christ
doing
for
us
,
as
is
after
cleared
.
6.
It
is
the
will
of
Christ
,
that
supplicants
,
who
come
to
the
Father
through
him
,
be
not
discouraged
with
the
difficulty
,
or
seeming
impossibility
,
of
what
they
need
and
ask
according
to
his
will
;
But
that
they
expect
to
obtain
that
by
prayer
,
which
they
cannot
effectuate
any
other
way
:
for
,
so
much
also
is
imported
in
this
,
whatsoever
(
how
difficult
soever
it
be
)
ye
shall
ask
.
7.
As
the
answer
of
what
we
ask
in
Christs
name
,
is
most
certain
;
So
it
is
Christ
who
is
the
doer
thereof
,
and
who
delighteth
to
manifest
his
Godhead
much
,
in
dispatching
the
affaires
of
his
people
;
for
,
saith
he
,
whatsoever
ye
shall
ask
in
my
Name
,
that
will
I
do
.
8.
Christs
end
,
in
answering
the
desires
of
his
people
,
is
,
the
setting
forth
of
his
own
and
his
Fathers
glory
,
which
as
it
may
encourage
us
to
expect
he
will
do
that
which
will
thus
glorifie
his
Father
and
him
;
So
it
should
teach
us
to
glorifie
him
,
in
observing
his
power
and
goodwill
in
answering
,
and
to
emprove
what
we
receive
,
to
his
glory
;
for
,
saith
he
,
That
will
I
do
,
that
the
Father
may
be
glorified
in
the
Son
.
9.
As
Christ
is
glorified
in
his
doing
for
his
people
,
so
is
the
Father
glorified
in
him
,
as
being
true
in
his
testimony
concerning
him
,
and
as
being
in
him
working
these
things
;
for
,
the
Father
is
glorified
in
the
Son
.
10.
Albeit
beleevers
have
many
jealousies
concerning
the
answer
of
their
prayers
;
yet
they
are
all
without
ground
;
and
it
is
most
certain
their
desires
will
be
granted
;
Therefore
doth
he
again
repeat
the
promise
,
ver.
14.
intimating
that
they
need
such
confirmations
,
and
that
this
is
a
word
he
will
not
recal
.
11.
It
is
not
enough
to
be
sure
of
the
answer
of
our
prayers
,
or
that
we
do
receive
them
,
unlesse
we
see
much
of
Christs
heart
and
activity
therein
;
for
this
cause
it
is
again
repeated
,
I
will
do
it
.
Ver.
15.
If
ye
love
me
,
keep
my
Commandements
.
Followeth
the
first
Argument
of
consolation
against
their
heart-trouble
,
contained
in
a
promise
of
sending
the
comforter
,
even
the
holy
Spirit
,
unto
them
;
And
because
of
the
riches
thereof
,
and
because
the
other
consolations
are
emproven
by
receiving
of
the
Spirit
,
therefore
this
purpose
is
largely
insisted
on
,
to
ver.
27
in
this
order
.
1
He
presseth
upon
them
their
duty
toward
him
in
his
absence
,
especially
,
that
they
may
attain
this
promised
comforter
,
ver.
15.
2.
He
subjoyns
the
promise
of
the
comforter
,
ver.
16
,
17.
3.
He
insists
upon
several
benefits
which
they
shall
reap
by
enjoying
of
this
comforter
,
verse
18.
—
26.
In
this
verse
he
enjoyns
them
their
duty
in
his
absence
;
that
they
should
love
him
,
and
evidence
the
same
by
observation
of
his
commandments
.
And
by
this
direction
,
partly
,
he
corrects
their
fond
way
of
expressing
love
to
him
,
by
doating
on
his
bodily
presence
,
and
sorrowing
immoderatly
for
his
absence
;
Partly
,
he
prescribes
a
remedy
and
antidote
against
their
heart-trouble
,
by
diversion
or
revulsion
,
in
turning
the
stream
of
their
affection
,
which
b●ed
this
heart-trouble
,
into
the
channel
of
diligence
about
duty
;
and
partly
,
he
sets
them
on
the
right
way
of
attaining
the
promised
comforter
,
as
the
connexion
with
the
following
verse
imports
,
keep
my
commandments
,
And
I
will
pray
,
&c.
Whence
learn
,
1.
It
is
the
character
of
every
true
disciple
of
Christ
,
that
they
do
love
their
Lord
and
Master
;
for
,
so
is
supposed
here
as
their
duty
and
practice
,
ye
love
me
.
See
1
Cor.
16.21
.
2.
The
love
of
disciples
to
Christ
must
not
,
and
will
not
be
obstructed
by
his
seeming
hard
dispensations
,
nor
quenched
by
his
absence
;
for
,
though
he
be
now
to
remove
,
yet
he
supposeth
they
have
,
and
will
have
love
to
him
,
ye
love
me
.
3.
Love
to
Christ
must
not
be
said
only
,
nor
will
it
lye
lurking
in
the
heart
,
but
must
and
will
break
forth
in
proofes
and
evidences
of
it selfe
;
Therefore
,
Christ
requires
a
proofe
of
their
love
,
if
ye
love
me
,
keep
my
commandments
.
4.
True
love
to
Christ
may
sometime
be
so
overpowred
with
unbelief
,
hast
,
and
our
impetuous
passions
,
as
the
proofes
thereof
,
how
vehement
soever
,
yet
,
are
not
so
right
as
becomes
;
Therefore
is
there
need
of
direction
how
to
evidence
their
love
,
in
opposition
to
the
proofes
they
gave
thereof
.
5.
Obedience
to
the
commandments
is
of
the
true
touch-stone
and
evidence
of
love
to
Christ
;
And
in
Christs
absence
they
do
not
evidence
such
pure
love
to
him
,
who
are
ready
to
lye
down
and
die
through
discouragement
,
as
they
who
are
most
at
their
work
,
and
are
most
busie
about
his
errands
;
for
,
by
this
doth
he
try
them
,
and
this
doth
he
recommend
as
an
evidence
of
love
in
his
absence
,
If
ye
love
me
,
keep
my
commandments
.
6.
True
obedience
must
flow
not
only
from
the
fear
of
God
,
but
from
love
and
sense
of
our
obligation
to
Christ
also
,
and
disciples
will
look
on
commandments
,
and
give
them
obedience
,
as
very
sweet
for
his
sake
;
Therefore
also
doth
he
presuppose
love
to
him
,
as
a
principle
of
obedience
,
and
recommends
the
commandments
to
be
observed
as
his
,
keep
my
commandments
.
7.
To
be
much
about
duty
and
service
,
in
obedience
to
Christs
commandments
,
is
a
very
present
diversion
and
cure
of
heart-trouble
,
which
is
but
fed
with
idle
discouragement
;
And
it
is
the
way
to
a
more
perfect
cure
,
which
cannot
be
expected
by
lazie
drowpers
;
for
,
this
direction
is
both
a
cure
in
it selfe
,
and
fits
them
for
obtaining
the
following
promise
,
as
hath
been
said
in
opening
up
of
the
words
.
Ver.
16.
And
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
,
17.
Even
the
Spirit
of
truth
,
whom
the
world
cannot
receive
,
because
it
seeth
him
not
,
neither
knoweth
him
:
but
ye
know
him
,
for
he
dwelleth
with
you
,
and
shall
be
in
you
.
In
these
verses
is
contained
the
argument
of
consolation
it selfe
,
and
the
promise
of
the
Spirit
,
which
is
subjoyned
to
the
former
direction
,
as
a
fruit
following
thereupon
,
and
as
an
encouragement
against
the
difficulties
they
would
meet
with
in
doing
their
duty
;
Not
that
formerly
they
were
wholly
destitute
of
the
Spirit
,
but
that
now
they
were
to
receive
him
in
more
ample
measure
.
The
gift
promised
is
here
described
.
1.
From
the
way
of
his
coming
,
Christ
interceeds
with
the
Father
,
and
he
sends
him
,
not
secluding
the
Sonne
as
God
,
from
whom
he
proceeds
and
who
also
sends
him
from
the
Father
,
Chap.
15.26
.
and
16.7
.
though
here
he
speak
only
of
himself
as
Mediatour
.
2.
From
his
titles
,
taken
from
his
office
and
work
in
beleevers
;
He
is
a
Comforter
,
and
Advocate
,
as
the
Word
also
is
rendred
,
1
Joh.
2.1
.
and
another
Comforter
,
as
being
a
distinct
person
from
the
Father
and
the
Sonne
,
and
working
comfort
in
beleevers
in
a
distinct
way
of
applying
Christs
purchase
to
them
,
and
sealing
and
bearing
witnesse
to
it
in
them
,
he
is
likewise
called
the
Spirit
of
truth
,
ver.
17.
not
only
in
his
own
essence
,
but
in
his
operation
in
beleevers
,
leading
them
in
all
truth
.
Of
which
afterward
,
ver.
26.
and
Chap.
16.13
.
3.
From
his
permanency
in
beleevers
,
that
he
will
abide
with
them
for
ever
,
and
not
depart
from
them
,
as
Christ
took
away
his
bodily
presence
.
4.
From
the
singularity
of
the
gift
,
as
being
peculiar
to
beleevers
;
For
the
world
cannot
receive
him
because
of
their
ignorance
;
but
they
having
knowledge
of
him
by
his
begun
presence
,
their
knowledge
and
communion
shall
be
continued
and
augmented
.
By
the
word
here
,
we
are
not
to
understand
only
these
who
are
eminent
in
it
,
or
all
without
the
Church
;
but
all
who
are
of
the
world
,
in
the
state
of
nature
,
and
addicted
to
the
world
and
under
the
power
of
sin
.
And
while
it
is
said
,
the
world
cannot
receive
him
,
it
holds
true
of
reprobates
,
whom
the
Lord
hath
determined
to
leave
in
their
woful
natural
condition
,
that
they
can
never
receive
the
Spirit
of
regeneration
,
nor
any
comfort
flowing
therefrom
,
though
they
be
partakers
of
the
common
,
and
even
extraordinary
,
gifts
of
the
Spirit
.
But
if
we
take
the
world
more
generally
,
for
men
in
the
state
of
nature
(
whereof
there
may
be
many
elect
)
the
meaning
is
,
that
they
cannot
receive
him
,
to
wit
,
so
long
as
they
continue
in
that
state
,
and
till
he
translate
them
.
Far
lesse
are
they
capable
of
such
a
gift
in
the
increase
thereof
,
(
which
is
the
thing
here
promised
)
more
then
a
dead
man
is
capable
of
nourishment
.
Though
in
this
place
he
seemeth
chiefly
to
point
at
the
reprobate
world
,
who
are
of
the
world
,
and
continue
so
.
And
albeit
the
promise
be
made
particularly
to
the
Apostles
,
and
they
had
the
accomplishment
thereof
in
a
singular
way
;
yet
the
encouragement
is
to
be
extended
to
all
beleevers
,
who
finde
the
Spirit
a
Comforter
and
Spirit
of
truth
to
them
,
though
not
in
so
extraordinary
a
manner
.
From
ver.
16.
Learn
,
1.
None
can
expect
the
consolations
of
Christ
by
his
Spirit
,
unlesse
they
testifie
their
love
to
him
by
obedience
;
And
they
who
do
so
,
have
his
Word
,
whereupon
they
may
expect
needful
comfort
;
for
,
upon
these
tearms
mentioned
,
ver.
15.
I
,
saith
he
,
will
pray
the
Father
,
and
he
will
give
you
another
Comforter
.
2.
Christs
bodily
presence
was
a
great
comfort
to
his
disciples
,
and
during
the
time
of
his
converse
with
them
,
he
was
so
tender
of
them
,
so
kinde
to
them
,
and
took
such
burthen
and
care
of
them
,
as
did
much
refresh
and
ease
them
;
for
,
while
he
promiseth
another
Comforter
,
in
st●ad
of
himself
,
it
intimates
he
had
been
a
Comforter
himselfe
.
Hence
it
was
that
he
would
not
let
them
fast
,
nor
did
put
hard
burthens
on
them
,
but
let
them
see
his
glory
,
preached
sweetly
unto
them
,
and
went
betwixt
them
and
all
difficulties
,
3.
Christ
doth
not
remove
one
Comforter
from
his
people
,
but
he
will
give
another
,
and
make
up
their
losse
;
for
,
when
he
is
to
remove
,
another
Comforter
is
promised
.
4.
As
disciples
can
have
no
true
comfort
but
by
the
Spirit
,
so
a
large
measure
thereof
is
allowed
them
,
to
supply
the
want
of
Christs
bodily
presence
;
for
,
he
is
the
Comforter
during
Christs
absence
,
namely
,
in
a
larger
measure
then
they
had
before
.
5.
Whatever
be
the
operations
of
the
Spirit
of
Christ
in
beleevers
;
Yet
the
scope
of
all
his
employments
,
and
his
exercising
of
them
,
tend
in
end
to
comfort
them
;
Therefore
gets
he
this
stile
,
of
a
Comforter
,
in
relation
to
them
.
6.
The
Spirit
of
God
in
beleevers
is
not
only
a
Comforter
,
to
plead
,
apply
,
and
bear
in
the
consolations
of
God
,
purchased
by
Christ
,
upon
their
hearts
;
But
is
their
Advocate
also
,
who
pleads
their
cause
with
God
,
by
furnishing
them
with
prayers
and
groans
that
cannot
be
uttered
,
to
be
put
up
in
the
hands
of
Christ
,
the
Mediatour
of
intercession
:
for
,
the
Comforter
,
is
the
Advocate
also
,
as
the
Word
imports
.
See
Rom.
8.26
,
27.
7.
The
Holy
Ghost
is
a
person
in
the
Godhead
distinct
from
,
and
equal
with
the
Father
and
the
Sonne
;
for
,
he
is
another
Comforter
,
distinct
from
the
Son
,
and
equal
with
him
,
in
that
he
is
a
Comforter
also
,
as
he
is
:
And
he
is
given
by
the
Father
,
and
so
distinct
from
him
;
and
his
giving
,
or
sending
,
him
is
no
note
of
superiority
,
nor
being
sent
,
of
inferiority
,
for
equals
may
send
one
another
;
but
it
only
points
at
the
order
of
the
persons
in
their
substance
and
operation
:
And
so
,
as
the
holy
Spirit
proceeds
from
the
Father
and
the
Son
,
so
he
is
given
by
both
,
in
their
order
of
subsistence
,
to
beleevers
.
8.
In
expecting
this
great
promise
of
the
Comforter
,
beleevers
ought
not
to
look
to
their
own
merits
,
or
the
worth
of
their
obedience
,
which
can
promise
no
such
thing
;
But
their
eye
must
be
fixed
on
the
free
grace
of
God
,
who
doth
freely
gift
his
Spirit
to
his
own
:
for
,
albeit
a
duty
be
required
of
them
who
expect
this
mercy
,
ver.
15.
Yet
,
saith
he
,
the
Father
shall
give
you
another
Comforter
.
9.
As
it
is
Christs
work
in
heaven
to
intercede
for
his
people
,
and
to
procure
their
comforts
,
notwithstanding
the
sinfulnesse
and
short
coming
of
their
prayers
,
and
the
difficulty
of
things
desired
;
And
therefore
he
should
be
acknowledged
in
all
the
comforts
they
receive
,
as
minding
them
in
heaven
:
So
in
particular
,
the
Spirit
,
who
is
the
great
Comforter
,
is
conferred
upon
them
through
his
Mediation
,
which
is
the
channel
through
which
free
grace
runs
out
toward
sinners
,
For
,
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
.
10.
Albeit
many
,
yea
,
all
the
outward
comforts
of
beleevers
are
moveable
;
yet
the
holy
Spirit
is
given
unto
them
without
reversion
,
and
is
an
abiding
consolation
and
Comforter
,
for
all
times
,
and
all
cases
;
for
,
he
is
given
,
that
he
may
abide
,
(
and
abide
a
Comforter
,
answerable
to
his
name
)
with
you
for
ever
.
From
ver.
17.
Learn
,
1.
As
the
Spirit
of
God
is
true
,
yea
,
truth
it self
in
his
essence
and
person
,
so
is
he
true
in
his
office
of
Comforter
to
beleevers
;
all
his
consolations
being
solid
and
real
,
and
free
of
delusion
;
for
,
the
Comforter
is
the
Spirit
of
truth
.
2.
As
the
holy
Ghost
is
the
revealer
of
truth
;
So
he
comforts
by
the
Word
of
truth
,
and
by
leading
beleevers
to
relye
thereupon
;
for
,
thus
is
he
the
Spirit
of
truth
,
leading
men
to
the
Word
of
truth
,
and
making
it
effectual
for
their
comfort
.
So
that
without
the
Word
there
is
no
enjoying
of
the
Spirit
of
Christ
.
3.
As
the
gift
of
the
Spirit
,
in
his
special
dispensations
,
is
very
rare
;
So
it
will
adde
to
the
commendation
of
this
encouragement
,
if
we
study
the
singularity
thereof
,
and
what
a
difference
the
Lord
puts
therein
betwixt
his
own
and
the
world
;
Therefore
is
he
commended
from
this
,
the
world
cannot
receive
him
,
but
ye
know
him
.
So
also
are
other
mercies
commended
,
and
to
be
studied
,
Psal.
147.19
,
20.
Deut.
4.7
,
8.
4.
The
world
and
natural
men
are
great
strangers
to
the
Spirit
of
Christ
;
they
are
not
capable
of
such
a
gift
,
nor
do
they
desire
after
it
,
but
beleevers
live
on
hid
Manna
to
them
;
for
,
he
is
the
Spirit
of
truth
,
whom
the
Word
cannot
receive
.
5.
As
the
Spirit
of
Christ
,
where
he
is
received
,
bringeth
light
and
knowledge
along
with
him
;
So
the
reason
why
he
is
so
little
desired
,
is
,
because
he
is
so
little
known
,
and
what
sweetnesse
is
to
be
had
in
enjoying
of
him
.
And
so
it
rubs
no
indignity
on
him
,
that
the
world
desireth
him
not
;
for
,
that
which
is
subjoyned
,
because
it
seeth
him
not
,
neither
knoweth
him
,
is
both
a
cause
of
their
not
receiving
him
,
as
1
Cor.
2.14
.
and
a
proofe
that
they
have
not
received
him
,
since
they
do
not
know
him
,
as
on
the
contrary
,
in
the
end
of
the
verse
,
disciples
know
him
,
because
he
dwells
with
them
;
Their
knowledge
is
a
fruit
of
inhabitation
.
As
for
the
two
words
here
used
,
of
seeing
,
and
knowing
,
we
need
not
be
curious
to
put
a
difference
betwixt
them
,
as
if
the
first
pointed
out
,
that
as
they
saw
him
not
with
bodily
eyes
,
so
they
took
as
little
notice
of
his
visible
operations
;
and
the
second
charged
upon
them
,
that
they
did
as
little
understand
with
their
heart
,
as
they
did
see
with
their
eyes
:
Or
,
that
the
first
points
out
their
simple
ignorance
and
not
seeing
of
him
,
and
the
second
,
that
since
they
have
not
seen
him
,
they
do
not
esteeme
of
nor
desire
him
,
since
knowledge
must
draw
out
affections
.
It
sufficeth
to
know
,
that
by
these
expressions
is
pointed
out
their
utter
ignorance
of
him
,
and
Christ
prevents
all
curious
criticismes
,
by
comprehending
the
contrary
case
of
disciples
in
this
one
for
both
,
ye
know
him
.
6.
A
cause
of
mens
ignorance
,
and
not
desiring
of
the
Spirit
,
is
,
that
they
are
of
the
world
,
and
so
transformed
into
a
conformity
with
these
things
they
lust
after
,
as
they
become
brutish
,
and
can
neither
discern
nor
desire
what
is
their
true
excellency
and
happinesse
;
for
,
they
are
the
world
,
and
therefore
cannot
receive
him
,
not
see
or
know
him
.
7.
The
brutish
stupidity
of
the
world
,
will
not
hinder
Gods
kindnesse
to
his
own
,
in
communicating
and
revealing
his
Spirit
unto
them
;
Nor
should
it
hinder
disciples
to
study
to
know
and
desire
after
him
;
for
,
saith
he
,
But
ye
know
him
,
ye
both
know
and
desire
after
him
.
8.
No
light
will
discover
the
Spirit
but
himself
;
nor
can
any
know
him
,
but
they
who
enjoy
him
:
for
,
ye
know
him
,
for
he
dwelleth
with
you
.
9
The
Spirits
presence
in
beleevers
is
very
intimate
and
familiar
;
for
,
he
not
only
dwelleth
with
you
,
to
be
assisting
in
what
they
need
,
but
shall
be
in
you
,
as
in
his
Temple
,
1
Cor.
3.16
.
and
6.19
.
10.
Where
the
Spirit
is
given
,
he
will
not
change
his
dwelling
;
but
beleevers
enjoyment
of
him
shall
be
blessed
with
constant
and
encreasing
enjoyment
;
for
,
as
he
dwelleth
with
you
,
so
he
shall
be
in
you
,
in
a
more
large
measure
,
and
constant
abode
.
Ver.
18.
I
will
not
leave
you
comfortlesse
,
I
will
come
to
you
.
Followeth
,
to
ver.
27
the
third
particular
in
this
argument
of
consolation
,
wherein
Christ
propounds
(
for
their
encouragement
)
and
,
where
need
is
,
amplifieth
several
benefits
which
they
shall
reap
by
enjoying
his
Spirit
.
They
may
be
reduced
to
six
,
which
I
shall
name
as
I
go
through
;
And
some
of
them
may
be
conceived
as
the
Spirits
more
proper
work
as
he
is
a
Comforter
,
as
most
of
the
first
five
,
and
the
last
as
more
peculiar
to
him
as
the
Spirit
of
truth
,
Though
we
need
not
so
curiously
distinguish
,
seeing
in
every
one
of
them
,
he
is
both
a
comforter
and
Spirit
of
truth
.
The
first
benefit
(
in
this
verse
)
is
,
that
he
will
not
leave
them
in
their
uncomfortable
and
Orphan-condition
,
but
will
come
again
unto
them
,
not
only
in
his
bodily
presence
after
his
resurrection
,
and
at
the
great
day
;
but
by
his
Spirit
,
as
an
assured
pledge
of
his
presence
,
till
at
last
he
return
to
compleat
their
Redemption
.
Whence
learn
,
1.
Such
is
,
oft-times
,
the
weaknesse
of
beleevers
faith
,
and
the
abundance
and
greatnesse
of
their
discouragements
,
that
promises
must
be
often
repeated
,
before
they
can
admit
of
them
,
or
be
comforted
in
them
;
Therefore
,
after
the
former
promise
,
of
another
Comforter
,
he
must
and
doth
over
again
tell
them
,
I
will
not
leave
you
comfortlesse
.
2.
Beleevers
,
in
Christs
absence
,
and
without
him
,
will
stand
in
need
of
great
comfort
,
being
like
Orphans
,
exposed
to
deceits
and
injuries
,
unable
to
do
for
themselves
,
and
having
none
to
do
for
them
,
but
desolate
and
despised
,
and
exposed
as
a
prey
to
every
one
;
for
,
so
is
supposed
here
,
that
they
are
comfortlesse
,
or
,
Orphans
,
as
the
word
is
.
3.
Albeit
beleevers
may
be
such
Orphans
in
themselves
,
yet
they
have
Christs
Word
for
it
,
that
they
shall
not
be
left
so
,
but
taken
up
and
cared
for
by
him
;
for
,
saith
he
,
I
will
not
leave
you
comfortlesse
,
or
Orphans
.
4.
Let
beleevers
have
what
they
will
,
yet
they
are
still
Orphans
and
want
comfort
,
unlesse
it
come
by
the
Spirit
of
Christ
;
for
,
it
is
by
the
Spirit
this
is
made
good
,
I
will
not
leave
you
comfortlesse
.
5.
The
Spirit
in
comforting
,
taketh
the
patronage
of
beleevers
,
as
a
Tutor
of
Orphans
,
guiding
and
defending
them
,
and
managing
their
affairs
;
So
that
they
who
expect
his
comfort
,
must
give
up
themselves
to
be
led
by
him
;
for
,
it
is
by
his
presence
,
that
they
are
not
left
Orphans
,
but
have
him
for
a
Tutor
.
6.
Christ
loves
so
well
to
be
present
with
his
people
,
that
he
never
withdraws
his
presence
one
way
,
but
he
cometh
to
them
another
way
;
Therefore
,
saith
he
,
when
removing
in
respect
of
his
bodily
presence
,
I
will
come
to
you
.
7.
When
the
Spirit
cometh
unto
beleevers
,
Christ
cometh
unto
them
,
not
only
because
they
are
one
in
essence
;
But
partly
,
because
it
is
equivalent
to
his
bodily
presence
,
yea
,
and
richly
compenseth
all
that
ever
any
had
thereby
;
So
that
they
who
have
the
Spirit
,
ought
not
to
complain
of
his
absence
in
that
way
he
was
present
with
the
disciples
,
nor
of
any
thing
the
Church
can
expect
within
time
.
And
partly
,
because
the
coming
of
the
Spirit
is
not
to
obscure
Christ
,
or
cause
him
to
be
forgotten
,
but
to
keep
his
memorial
fresh
,
as
if
he
were
come
again
in
person
,
of
which
more
on
Chap.
16.
14.
For
these
causes
it
is
,
that
by
sending
of
the
Spirit
,
I
will
come
unto
you
,
saith
he
.
Ver.
19
,
Yet
a
little
while
,
and
the
world
seeth
me
no
more
:
but
ye
see
me
,
because
I
live
,
ye
shall
live
also
.
The
second
benefit
they
reap
by
enjoying
of
the
Spirit
,
is
,
a
sight
of
Christ
,
while
as
the
world
are
to
be
deprived
of
the
sight
they
had
and
abused
.
This
was
performed
not
only
,
or
so
much
,
in
their
seeing
him
bodily
after
his
resurrection
,
as
in
a
sight
of
his
spiritual
presence
coming
by
his
Spirit
,
whereby
he
will
confirme
his
coming
to
them
,
ver.
18.
and
which
they
shall
enjoy
in
the
present
time
(
as
the
words
read
,
ye
see
me
)
till
they
come
to
that
everlasting
and
full
sight
in
glory
.
The
third
benefit
,
is
,
life
,
whereby
they
are
enabled
to
see
and
enjoy
him
,
whereof
he
gives
his
own
life
,
after
his
resurrection
,
as
a
pledge
.
Whence
learn
,
1.
It
will
not
suffice
beleevers
that
Christ
do
come
unto
,
unlesse
it
be
gifted
them
also
to
discern
and
see
him
when
he
is
come
;
Otherwise
he
may
be
present
,
and
yet
they
want
the
comfort
thereof
,
because
they
see
him
not
;
Therefore
,
to
the
former
promise
,
of
his
coming
,
ver.
18.
this
is
added
,
ye
see
me
.
2.
It
is
the
deplorable
and
woful
estate
of
the
world
,
that
when
Christ
is
most
earnest
in
comforting
his
own
,
they
are
thrust
by
,
as
having
nothing
to
do
with
these
consolations
;
Therefore
is
the
encouragement
guarded
,
and
amplified
from
the
contrary
state
of
the
world
;
The
world
seeth
me
no
more
,
but
ye
see
me
.
3.
Whatever
manifestation
of
Christ
contemners
of
him
enioy
,
they
will
be
deprived
of
it
;
for
,
they
are
to
be
deprived
of
what
they
had
of
his
bodily
presence
,
The
world
seeth
me
no
more
.
4.
Contempt
of
Christ
doth
ripen
fast
for
a
stroak
;
for
,
yet
a
little
while
,
and
the
world
seeth
me
no
more
.
5.
Such
as
do
not
acknowledge
Christs
coming
in
the
flesh
,
shall
never
see
his
coming
in
the
Spirit
;
and
such
as
despised
Christ
in
his
humiliation
,
deserve
that
they
should
never
get
another
sight
of
him
to
their
comfort
;
for
this
also
is
imported
in
this
,
the
world
seeth
me
no
more
▪
not
only
that
they
should
not
enjoy
his
bodily
presence
,
but
that
they
should
see
him
no
other
way
,
as
the
contrary
promise
to
the
beleever
maketh
clear
.
6.
It
is
the
great
misery
of
the
wicked
,
that
they
are
eternally
debarred
from
a
sight
of
Christ
in
favour
and
mercy
,
though
they
will
see
him
one
day
in
terrour
;
for
,
so
much
also
is
imported
in
this
general
,
The
world
seeth
me
no
more
.
7.
As
a
sight
of
Christ
is
the
sweet
life
and
happinesse
of
beleevers
;
so
it
is
their
advantage
,
that
in
saddest
times
,
when
Christ
is
,
to
outward
appearance
,
dead
and
gone
,
and
the
world
secluded
from
seeing
him
;
yet
by
his
Spirit
they
shall
enjoy
a
sight
of
him
,
till
they
come
to
see
him
in
glory
;
for
,
in
opposition
to
the
world
,
it
is
subjoyned
as
their
comfort
,
but
ye
see
me
.
8.
The
Spirit
of
Christ
is
an
enlivening
Spirit
,
making
beleevers
capable
of
his
presence
;
he
is
their
present
life
,
and
a
pledge
of
their
living
eternally
;
for
,
it
is
added
as
another
benefit
by
the
Spirits
coming
,
ye
shall
live
.
9.
Albeit
our
Lord
Jesus
died
for
beleevers
,
yet
it
was
not
possible
that
he
should
be
holden
of
death
but
he
rose
again
and
liveth
for
ever
;
for
,
it
is
held
out
as
a
truth
after
his
departure
through
the
valley
of
the
shadow
of
death
,
I
live
.
See
Rev.
1.18
.
10.
The
life
of
beleevers
is
derived
from
Christs
life
,
who
is
our
Head
,
communicating
quickening
vertue
by
his
Spirit
to
all
his
members
;
And
their
life
stands
in
a
continual
dependance
upon
his
life
,
without
which
it
cannot
subsist
;
for
,
because
I
live
,
ye
shall
live
also
.
11.
Christ
hath
made
the
life
of
beleevers
in
him
as
certain
,
as
it
is
certain
he
liveth
;
seeing
by
his
living
after
his
death
they
are
absolved
,
and
life
is
purchased
to
them
,
and
in
his
exaltation
,
he
hath
taken
possession
in
their
name
,
and
stands
engaged
to
make
his
members
partake
of
his
life
and
fulnesse
;
for
,
so
much
also
is
imported
in
this
,
Because
I
live
ye
shall
live
also
.
Verse
20.
At
that
day
ye
shall
know
that
I
am
in
my
Father
,
and
you
in
me
,
and
I
in
you
.
The
fourth
benefit
redounding
to
them
by
the
Comforters
coming
,
is
,
that
whereas
they
had
lately
bewrayed
much
ignorance
of
him
,
and
of
his
unity
with
the
Father
;
then
they
should
understand
the
great
mysteries
of
Gods
Kingdom
,
that
he
is
in
the
Father
,
and
consequently
the
Father
in
him
,
and
that
there
is
a
communion
betwixt
beleevers
and
him
,
and
consequently
,
the
Father
and
them
in
him
.
This
was
accomplished
to
the
Apostles
,
when
the
Spirit
was
poured
out
,
and
is
,
in
its
own
measure
,
made
good
to
every
beleever
,
in
due
time
.
And
under
this
is
comprehended
the
substance
of
the
mystery
of
Redemption
,
that
there
is
an
essential
union
betwixt
the
Father
and
him
as
God
,
and
that
as
Mediatour
,
he
is
in
the
Father
by
dependance
,
and
the
Father
in
him
by
sustentation
of
his
humane
nature
under
his
sufferings
,
and
by
approbation
;
and
that
there
is
a
mystical
union
betwixt
him
(
who
is
in
the
Father
)
as
Head
,
and
all
beleevers
,
as
members
.
Whence
learn
,
1.
Albeit
Christ
be
,
oft-times
,
little
known
,
yea
,
and
much
misconstructed
;
yet
it
is
most
necessary
to
know
him
,
and
what
his
interest
in
the
Father
is
:
Therefore
it
is
hold
out
as
a
singular
fruit
of
the
Spirit
,
to
understand
this
.
2.
Albeit
true
believers
may
be
clouded
with
much
ignorance
;
yet
Christ
hath
his
time
and
way
to
make
them
understand
the
mysteries
of
God
,
to
their
comfort
and
salvation
;
for
,
at
that
day
,
when
he
sends
the
Comforter
,
ye
shall
know
,
though
now
ignorant
.
3.
Christ
rightly
known
,
will
be
seen
to
be
one
in
essence
with
the
Father
,
and
consequently
,
approven
of
him
,
and
he
in
whom
the
Father
is
to
be
found
;
And
to
know
this
,
is
the
great
encouragement
of
believers
;
for
,
it
is
held
out
as
their
encouragement
,
Ye
shall
know
that
I
am
in
the
Father
.
4.
It
exceedingly
addes
to
the
comfort
of
believers
,
to
know
that
Christ
,
who
is
one
with
the
Father
,
hath
also
a
mystical
union
and
communion
with
them
,
so
that
God
and
sinners
tryst
together
in
Christ
,
who
is
in
both
,
though
in
a
different
manner
;
for
,
this
compleats
the
encouragement
,
Ye
shall
know
that
I
am
in
the
Father
,
and
you
in
me
,
and
I
in
you
.
5.
The
communion
betwixt
Christ
and
beleevers
is
mutual
,
they
being
in
him
by
faith
and
needy
dependance
,
and
he
in
them
by
his
Spirit
,
as
the
root
of
their
spiritual
being
,
and
to
make
all
his
fulness
forth-coming
for
them
;
for
,
it
is
,
you
in
me
,
and
I
in
you
.
6.
The
communion
betwixt
Christ
and
believers
is
very
near
and
intimate
,
so
that
there
can
be
no
separation
,
and
the
fruits
and
comfort
of
it
must
be
very
real
;
Therefore
is
it
called
a
being
in
one
another
.
7.
Believers
may
have
an
intimate
communion
with
Christ
,
who
yet
stand
in
need
to
be
made
to
know
that
it
is
so
;
for
,
this
communion
is
true
for
the
present
,
I
am
in
the
Father
,
and
you
in
me
,
&c.
and
yet
the
knowledge
of
it
is
but
to
come
,
Ye
shall
know
in
that
day
.
So
that
it
is
a
great
priviledge
to
know
our
priviledges
already
received
.
Verse
21.
He
that
hath
my
commandments
,
and
keepeth
them
,
he
it
is
that
loveth
me
:
and
he
that
loveth
me
,
shall
be
loved
of
my
Father
,
and
I
will
love
him
:
and
will
manifest
my self
to
him
.
The
fifth
benefit
,
(
the
same
in
substance
with
some
of
the
former
)
is
,
that
they
shall
be
beloved
of
the
Father
and
him
,
and
in
testimony
thereof
,
he
will
manifest
himself
to
them
.
This
he
illustrates
and
amplifies
from
their
duty
,
and
the
qualification
required
in
Christs
disciples
;
Namely
,
that
they
evidence
love
to
him
by
their
respect
to
his
commandments
;
which
as
he
had
formerly
inculcate
,
v.
15.
as
the
way
to
obtain
the
Comforter
,
so
he
presseth
it
over
again
as
the
mean
to
attain
to
these
benefits
,
which
they
were
to
reap
by
the
Spirits
presence
.
Whence
learn
,
1.
When
Christ
is
most
sweetly
comforting
his
people
,
it
is
not
his
minde
they
should
be
emboldened
to
cast
off
duty
thereby
,
but
rather
that
they
be
encouraged
to
duty
,
as
the
way
to
clear
their
right
to
these
comforts
,
and
to
assure
them
,
that
what
they
receive
,
is
not
a
delusion
,
nor
are
they
abusing
it
;
Therefore
doth
he
again
,
in
the
midst
of
these
consolations
,
put
them
in
minde
of
duty
,
and
of
the
evidences
of
true
love
to
him
.
2.
Christ
is
a
Law-giver
to
give
Commandments
to
his
people
,
and
who
renders
them
sweet
by
coming
from
him
who
hath
evidenced
so
much
love
to
sinners
,
and
by
so
imposing
them
,
evidenceth
that
he
knoweth
their
burthen
,
and
is
ready
to
take
employment
to
enable
them
to
obedience
;
for
,
he
owneth
the
rule
of
believers
duty
as
his
Law
,
my
commandments
.
3.
As
variety
of
duties
are
imposed
upon
believers
;
so
it
is
the
Will
of
Christ
that
none
of
them
be
slighted
,
and
that
none
please
themselves
in
observing
one
or
moe
,
when
yet
they
lay
others
aside
;
for
,
he
requires
a
duty
in
reference
to
his
commandments
;
even
all
of
them
.
See
Psal.
119.6
.
4.
Christs
commandments
are
not
entertained
as
they
ought
,
except
when
there
is
an
endeavour
of
actual
obedience
thereunto
;
for
,
he
requireth
it
of
the
approven
man
,
that
he
keep
my
commandments
.
5.
None
can
make
conscience
of
obedience
as
becometh
,
unlesse
they
first
know
their
duty
,
and
unlesse
they
have
an
high
estimation
of
the
authority
of
the
Law
,
and
excellencie
of
the
thing
commanded
;
for
,
it
is
required
,
that
first
they
have
the
commandments
,
by
knowing
them
in
their
judgement
,
and
by
keeping
them
in
their
heart
as
a
precious
jewel
,
and
then
they
will
keep
them
,
and
testifie
their
respect
thereto
,
by
having
them
still
in
their
eye
,
and
regulating
all
their
practice
thereby
.
See
Psal.
119.11
.
5.
Albeit
many
loose
professours
pretend
love
to
Christ
,
who
yet
neglect
their
duty
;
yet
,
in
Christs
account
,
none
do
truly
love
him
but
these
who
make
conscience
of
obedience
;
Therefore
,
to
refute
all
such
delusions
,
he
saith
again
,
He
(
and
he
only
)
that
hath
my
commandments
,
and
keepeth
them
,
he
it
is
that
loveth
me
.
7.
Albeit
we
be
unprofitable
servants
,
when
we
have
done
all
,
Luke
17.10
.
yet
,
of
free
grace
through
Christ
,
obedience
will
not
want
a
reward
;
as
here
he
promiseth
.
8.
To
get
more
confirmation
and
evidences
of
the
love
of
God
in
Christ
,
is
a
rich
reward
and
encouragement
unto
duty
,
and
this
every
tender
walker
is
sure
of
;
for
,
this
is
the
promise
here
.
9.
As
the
love
of
God
in
Christ
doth
prevent
our
love
and
obedience
;
so
it
is
his
will
,
that
the
sensible
manifestations
and
refreshful
proofes
thereof
,
be
drawn
out
by
us
in
the
way
of
obedience
,
and
diligent
use
of
means
;
for
,
this
is
the
order
here
,
He
that
loveth
me
,
shall
be
loved
of
my
Father
;
Not
as
if
our
love
begun
first
,
1
John
4.10
.
but
that
his
love
setting
them
on
work
to
obedience
,
and
begetting
love
in
them
,
as
it
did
prevent
them
,
so
it
will
give
them
a
rich
meeting
.
10.
As
the
love
of
God
in
Christ
is
the
rich
allowance
of
obedient
beleevers
,
whatever
they
get
beside
;
so
his
conferring
of
his
Spirit
upon
them
,
is
a
rich
evidence
of
his
love
;
for
,
that
the
Father
and
Son
loveth
them
,
is
evidenced
by
the
sending
of
the
Spiit
unto
them
,
as
the
scope
of
this
whole
purpose
teacheth
.
So
doth
it
also
prove
Sonship
,
Gal.
4
,
6.
11.
Christ
is
so
acceptable
to
the
Father
,
that
whoever
respect
him
,
are
beloved
of
the
Father
,
and
his
love
and
the
Fathers
do
still
concurre
,
so
that
who
is
beloved
of
the
one
,
is
beloved
of
the
other
;
Therefore
,
saith
he
,
He
that
loveth
me
,
shall
be
loved
of
my
Father
,
and
I
will
love
him
.
12.
Christs
love
to
his
people
consists
not
in
empty
complements
,
but
in
real
manifestations
of
good-will
;
for
,
I
will
love
him
,
and
will
manifest
my self
to
him
.
13.
As
Christ
alloweth
special
manifestations
of
himself
upon
his
own
,
by
lifting
up
the
light
of
his
countenance
upon
them
,
by
intimating
his
good-will
unto
them
,
his
fulnesse
and
righteousnesse
for
them
:
so
this
unto
a
beleever
is
above
any
evidence
of
his
love
beside
;
Therefore
is
this
given
as
the
proof
of
his
love
to
them
,
I
will
manifest
my selfe
unto
him
.
See
Psal.
4.6
,
7.
and
17.4
.
14.
As
only
beleevers
and
tender
walkers
are
capable
of
special
manifestations
of
Christ
;
so
their
tende●
walking
is
so
far
from
obscuring
of
Christ
,
that
the
more
tender
they
are
,
they
will
need
more
of
Christ
,
his
good-will
and
righteousnesse
,
to
be
manifested
to
them
,
to
cover
them
and
the
defects
which
they
will
discover
in
their
walking
;
for
,
even
a
keeper
of
the
commandments
needs
this
encouragement
,
I
will
manifest
my self
to
him
.
15.
Christ
can
be
known
only
by
his
own
light
,
and
until
he
manifest
himself
,
believers
will
remain
ignorant
of
him
,
and
be
ready
to
mistake
him
;
for
this
cause
,
saith
he
,
I
will
manifest
my self
.
Verse
22.
Judas
saith
unto
him
,
not
Iscariot
,
Lord
,
how
is
it
that
thou
wilt
manifest
thy self
unto
us
,
and
not
unto
the
world
?
In
this
and
the
two
following
verses
,
this
their
duty
and
encouragement
is
further
insisted
on
,
by
occasion
of
Judas
his
question
,
who
is
declared
not
to
be
the
traitour
,
but
a
good
man
,
the
brother
of
James
the
son
of
Alpheus
,
and
the
Penman
of
that
Epistle
of
Jude
,
as
appears
from
the
first
verse
thereof
,
and
who
also
is
called
Lebbeus
,
Matth.
10.3
with
Luke
6.16
.
He
in
this
verse
hearing
of
the
former
promise
,
desireth
to
be
informed
how
Christ
would
manifest
himself
to
them
,
and
not
to
the
world
.
Which
is
to
be
understood
not
only
of
this
manifestation
,
and
the
way
of
it
,
in
it self
,
and
that
Judas
being
acquainted
only
with
bodily
manifestation
,
wondreth
how
Christ
should
shew
himself
to
his
own
,
and
the
world
not
see
him
:
But
chiefly
,
he
desireth
hereby
to
be
informed
of
the
cause
and
reason
why
the
Lord
makes
that
difference
in
his
special
manifestations
.
And
we
are
to
conceive
,
that
his
desire
in
this
floweth
not
so
much
from
any
undervaluing
thoughts
of
grace
,
as
if
it
were
not
rich
enough
for
all
the
world
;
nor
yet
from
any
low
esteem
of
himself
and
the
rest
,
making
him
wonder
why
they
are
admitted
to
this
favour
,
when
others
,
no
worse
then
they
in
themselves
,
are
secluded
:
As
from
some
pride
and
conceit
of
somewhat
in
themselves
,
differencing
them
from
others
,
to
which
he
desireth
Christs
assent
.
As
may
be
gathered
from
Christs
neglecting
to
answer
directly
to
his
question
.
Whence
learn
,
1.
It
is
the
Will
of
God
,
that
neither
the
wicked
be
honoured
,
nor
the
godly
disgraced
,
but
that
honest
men
should
be
known
and
reputed
such
,
and
that
traitours
be
accounted
what
they
are
;
Therefore
,
mentioning
Judas
,
he
guards
that
it
was
not
Iscariot
,
that
none
should
brand
this
honest
man
,
because
he
was
of
the
same
name
.
2.
Christs
disciples
may
finde
many
difficulties
in
his
doctrine
,
which
will
put
them
to
many
questions
;
As
here
we
see
,
comparing
it
with
the
practice
of
some
of
the
rest
,
even
in
this
same
chapter
.
3.
All
doubts
and
difficulties
,
wherewith
disciples
are
puzled
,
ought
to
be
put
up
to
Christ
for
resolution
,
as
here
Judas
his
practice
doth
teach
4.
Ignorance
,
and
carnal
conceptions
of
the
things
of
God
,
breed
many
difficulties
in
things
that
otherwise
are
very
clear
;
for
,
so
,
how
is
it
that
thou
wilt
manifest
,
&
c
?
may
relate
to
his
conceit
of
a
bodily
manifestation
,
which
makes
it
a
difficulty
to
him
,
how
a
difference
can
be
made
.
Though
the
other
interpretation
seem
to
reach
the
scope
better
.
5.
There
is
a
real
difference
put
by
Christ
betwixt
the
world
and
his
own
,
in
the
matter
of
special
manifestations
;
for
,
so
is
here
imported
.
6.
Albeit
there
be
no
cause
in
the
creature
,
why
Christ
should
make
this
difference
;
yet
even
good
men
,
when
priviledges
and
mercies
are
heaped
upon
them
,
are
ready
to
dream
of
some
inherent
worth
in
themselves
preferring
them
above
others
;
for
,
so
much
doth
this
question
teach
,
How
is
it
that
thou
wilt
manifest
thy self
unto
us
,
and
not
to
the
world
?
that
is
,
not
only
what
way
wilt
thou
take
that
the
one
shall
see
thee
,
and
not
the
other
,
but
what
moveth
thee
to
make
the
difference
?
wherein
he
desireth
somewhat
from
Christ
,
to
confirme
him
in
a
conceit
of
some
worth
in
them
.
Verse
23.
Jesus
answered
,
and
said
unto
him
,
If
a
man
love
me
,
he
will
keep
my
words
:
and
my
Father
will
love
him
,
and
we
will
come
unto
him
,
and
make
our
abode
with
him
.
24.
He
that
loveth
me
not
,
keepeth
not
my
sayings
,
and
the
Word
which
you
hear
is
not
mine
,
but
the
Fathers
which
sent
me
.
In
these
verses
we
have
Christs
answer
upon
this
question
;
Wherein
,
1.
He
repeats
his
doctrine
concerning
their
duty
,
asserting
again
,
that
love
to
him
will
draw
men
to
keep
his
words
and
obey
them
.
2.
He
repeats
and
enlargeth
the
former
encouragement
,
assuring
them
that
the
Father
and
he
will
love
such
,
and
that
his
manifestation
of
himself
shall
be
by
his
Fathers
and
his
coming
to
make
abode
with
them
.
3.
He
amplifieth
this
their
duty
from
the
contrary
,
v.
24.
that
disobedience
to
the
Word
argueth
,
that
there
is
no
love
to
him
,
and
that
this
is
an
hainous
sin
,
and
will
obstruct
these
comfortable
promises
,
seeing
the
Word
which
they
observe
not
,
is
the
Fathers
as
well
as
his
.
Now
for
the
scope
of
this
answer
in
relation
to
Judas
question
,
we
finde
not
that
Christ
doth
directly
answer
to
his
question
,
either
as
to
the
way
of
this
manifestation
,
or
cause
of
this
difference
in
it
.
Only
as
by
his
propounding
the
matter
in
general
,
he
curbs
him
for
appropriating
that
priviledge
to
themselves
only
;
so
by
repeating
and
amplifying
the
former
doctrine
,
he
leads
them
from
enquiring
about
others
,
to
see
to
themselves
;
and
from
studying
the
secret
counsel
of
God
,
and
causes
of
his
dispensations
,
to
study
the
means
that
God
hath
appointed
for
attaining
communion
with
himself
,
and
to
abhorre
the
contrary
evils
,
because
of
the
sinfulnesse
thereof
,
and
because
they
would
deprive
them
of
so
great
a
mercy
.
From
v.
23.
Learn
,
1.
Albeit
Christ
be
very
tender
of
his
people
,
yet
he
will
not
cherish
them
in
their
folly
and
humours
,
nor
satisfie
their
curiosity
or
conceit
;
Therefore
doth
he
so
much
wave
his
question
in
this
answer
.
2.
It
is
a
great
fault
whe
disciples
become
curious
priers
into
the
case
of
others
,
and
the
secret
counsel
of
God
and
causes
thereof
,
neglecting
what
is
commanded
,
and
turning
idle
in
the
point
of
duty
;
for
,
this
is
the
fault
Christ
findes
in
his
question
,
that
it
imports
so
much
idlenesse
,
as
needs
the
enforcing
of
duty
,
and
terrifying
from
disobedience
.
As
indeed
,
much
idlenesse
in
the
point
of
real
duty
,
makes
but
too
much
work
about
what
we
have
nothing
to
do
withal
.
3.
Whatever
be
Christs
tender
condescendence
to
his
people
,
yet
he
will
not
lay
aside
his
Sovereignty
over
them
,
nor
exempt
them
from
duty
;
for
,
notwithstanding
all
his
encouragements
,
yet
he
still
insists
upon
the
necessity
of
love
and
obedience
,
if
they
would
partake
of
his
comforts
.
4.
A
true
lover
of
Christ
is
faithful
to
him
and
his
interests
,
and
what
he
commits
to
him
in
his
Word
,
he
will
carefully
observe
it
,
in
his
understanding
,
affection
and
practice
;
for
,
If
a
man
love
me
,
he
will
keep
my
words
.
5.
Christ
will
never
recal
nor
make
void
what
he
hath
promised
for
the
encouragement
of
his
own
,
and
whosoever
love
him
,
shall
finde
themselves
richly
recompensed
,
in
his
and
the
Fathers
free
love
:
Therefore
,
saith
he
,
again
;
And
my
Father
will
love
him
,
to
wit
,
in
,
and
with
,
and
through
me
.
6.
Where
God
loveth
any
,
both
the
Father
and
Son
will
make
a
sweet
and
intimate
fellowship
with
them
,
and
will
be
at
pains
to
make
up
the
distance
;
for
,
we
will
come
unto
him
&c.
7.
God
and
Christs
fellowship
with
beleevers
is
constant
,
for
all
times
,
and
all
difficulties
,
till
they
be
taken
up
to
be
with
him
for
ever
;
for
,
we
will
make
our
abode
with
him
.
From
v.
24
Learn
,
1.
It
may
stir
up
beleevers
to
their
duty
,
when
they
consider
the
great
sin
and
losse
of
disobeyers
;
Therefore
is
this
illustrated
,
by
propounding
the
contrary
sin
,
which
imports
the
contrary
hazard
of
being
deprived
of
fellowship
with
God
.
2.
Disobedience
to
Christ
,
and
want
of
love
to
him
,
are
inseparably
conjoyned
,
let
men
pretend
what
they
will
;
for
,
He
that
loveth
me
not
,
keepeth
not
my
sayings
.
3.
It
aggravates
the
sin
of
disobedience
,
that
the
Gospel
is
the
very
Word
of
God
,
both
the
Fathers
and
the
Sons
;
Therefore
,
doth
he
set
out
their
sin
from
this
,
The
Word
which
you
hear
is
not
in
me
,
(
to
wit
,
as
he
is
man
,
or
his
alone
as
he
is
God
)
but
the
Fathers
which
sent
me
.
4.
Obedience
to
the
commandments
of
God
is
not
required
as
a
simple
act
of
love
and
courtesie
;
but
as
a
testimony
of
subjection
to
divine
authority
:
and
these
who
will
not
studie
love
to
Christ
that
they
may
obey
him
,
ought
to
look
to
the
authority
of
God
which
will
not
be
vilipended
;
Therefore
is
the
authority
of
the
Word
thus
held
out
to
despisers
,
as
also
to
guard
believers
,
that
they
be
not
driven
from
their
duty
by
the
fear
of
men
;
The
Word
which
you
hear
is
not
mine
,
but
the
Fathers
which
sent
me
.
Verse
25.
These
things
have
I
spoken
unto
you
being
yet
present
with
you
.
26.
But
the
Comforter
,
which
is
the
Holy
Ghost
,
whom
the
Father
will
send
in
my
Name
:
he
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
,
whatsoever
I
have
said
unto
you
.
The
sixth
benefit
which
they
shall
reap
by
the
Spirit
,
it
,
instruction
and
teaching
as
he
is
the
Spirit
of
truth
.
And
that
however
Christ
had
taught
them
all
things
necessary
,
and
yet
they
continued
rude
and
incapable
,
and
his
doctrine
was
very
dark
to
them
,
as
appeareth
by
the
many
questions
they
had
lately
started
,
v.
5
,
8
,
22.
yet
the
Holy
Ghost
should
effectually
and
clearly
teach
them
all
things
,
and
bring
to
remembrance
what
he
had
spoken
,
but
they
,
through
ignorance
,
negligence
,
or
sorrow
,
had
forgotten
.
It
is
not
needful
for
us
to
determine
,
whether
these
all
things
,
to
be
taught
by
the
Spirit
,
be
the
same
with
these
all
things
,
which
Christ
had
said
,
which
the
Spirit
not
only
brings
to
remembrance
,
but
doth
make
them
plain
unto
them
?
or
,
whether
,
beside
what
Christ
had
said
,
and
the
Spirit
brings
to
remembrance
;
some
particulars
were
remitted
to
the
Spirits
immediate
and
extraordinary
teaching
of
the
Apostles
,
as
ch.
16.12
,
13
?
For
in
this
it
sufficeth
us
to
know
,
that
these
all
things
,
be
what
they
will
,
were
revealed
to
the
Apostles
for
the
good
of
the
Church
,
and
by
them
to
the
Church
in
writing
;
so
that
there
is
no
room
left
for
traditions
,
or
extraordinary
and
immediate
revelations
;
Nor
is
it
to
be
expected
that
the
Spirit
,
who
brings
Christs
doctrine
to
remembrance
,
as
true
and
excellent
,
will
reveal
and
teach
any
new
thing
contrary
to
what
Christ
said
,
which
were
to
make
the
Spirit
to
contradict
himselfe
Yet
,
if
we
consider
the
matter
narrowly
,
we
will
finde
that
the
Scripture
warrants
us
rather
to
assert
,
that
these
all
things
which
the
Spirit
taught
them
,
were
the
same
which
Christ
had
said
.
For
chap.
15.15
.
Christ
made
known
to
them
all
that
he
had
heard
of
his
Father
,
namely
,
which
is
necessary
for
the
Church
to
know
,
and
Acts
1.3
.
Christ
,
after
his
Resurrection
,
continued
with
them
fourty
dayes
,
instructing
them
,
and
speaking
of
the
things
pertaining
to
the
Kingdome
of
God
,
and
that
so
fully
,
as
their
Commission
is
limited
to
whatsoever
he
had
already
commanded
them
,
Matth.
28.20
.
It
is
true
,
the
Apostle
,
1
Cor.
7.12
,
25
,
40.
mentions
somewhat
wherein
he
gave
direction
,
being
guided
by
the
Spirit
,
to
which
the
Lord
had
not
so
expressely
spoken
;
But
in
that
he
relates
especially
to
things
that
had
not
been
determined
in
the
Law
of
Moses
,
nor
to
what
Christ
had
said
;
and
however
it
be
,
these
particulars
are
not
sufficient
to
make
so
general
a
distinction
betwixt
the
expressions
.
And
so
here
is
held
forth
a
twofold
work
of
the
Spirit
in
reference
to
Christs
doctrine
,
1.
Whereas
Christ
had
revealed
to
them
the
summe
of
all
Christian
Religion
,
and
yet
they
were
not
capable
thereof
;
therefore
the
Spirit
was
sent
to
enlighten
their
understanding
,
and
to
explain
these
things
more
fully
and
distinctly
,
which
Christ
had
spoken
summarily
,
as
they
were
able
to
hear
them
;
And
of
this
is
that
to
be
understood
,
chap.
16.2
.
not
of
any
new
doctrine
or
articles
of
faith
,
but
of
the
more
distinct
explication
of
what
he
had
delivered
.
2
The
Spirit
by
this
teaching
,
did
bring
to
the
Apostles
remembrance
,
for
their
further
confirmation
,
that
these
things
had
been
spoken
by
Christ
,
though
then
they
did
not
understand
them
,
and
afterwards
forgat
them
,
as
chap.
2.22
.
and
12.16
.
Doct.
1.
The
seed
of
the
Word
may
be
sowen
,
whereof
yet
no
visible
fruit
may
appear
for
a
time
;
as
here
is
to
be
seen
in
Christs
speaking
to
the
disciples
,
who
for
a
time
were
not
much
(
if
at
all
)
bettered
by
it
.
2.
The
Word
of
the
Lord
may
not
be
operative
and
fruitful
,
even
in
the
godly
,
for
a
time
,
and
when
they
first
hear
it
,
which
yet
afterward
may
do
much
good
;
for
,
Christ
soweth
the
seed
among
the
disciples
,
which
yet
took
not
effect
till
the
Spirit
was
poured
out
,
and
then
i●
did
good
.
3.
The
efficacy
of
the
Word
doth
not
alwayes
accompany
the
outward
Ministry
,
not
doth
it
depend
upon
the
ability
and
livelinesse
of
the
Teacher
,
unlesse
the
Spirit
do
accompany
it
in
the
hearts
of
hearers
;
for
,
albeit
even
Christ
(
considered
as
an
outward
Teacher
,
)
spake
these
things
,
being
present
with
them
,
yet
the
Comforter
is
needed
to
make
them
effectual
.
4.
It
is
the
Holy
Spirit
only
who
makes
the
Ministry
and
outward
teaching
effectual
,
and
who
,
where
he
cometh
,
doth
freely
,
fully
,
and
effectually
,
make
the
Word
plain
and
livelie
to
beleevers
:
for
,
albeit
Christs
Ministry
took
not
effect●●●
them
at
first
,
yet
here
is
the
remedy
,
the
Comforter
shall
teach
you
.
He
is
a
remedy
against
grosse
ignorance
and
errour
,
against
our
not
making
progresse
in
knowledge
,
against
our
ignorancie
and
inadvertencie
through
astonishment
in
trouble
,
and
against
our
perplexi●●s
through
the
multitude
of
dark
steps
in
our
path
.
All
which
should
stir
us
up
to
seek
after
,
and
entertain
such
a
Teacher
5.
As
the
Spirit
is
the
great
Comforter
of
his
Church
,
particularly
by
his
teaching
,
which
all
tends
to
their
comfort
;
so
he
is
a
Comforter
to
none
,
to
whom
he
is
not
also
a
Sanctifier
;
for
,
the
Comforter
is
the
Holy
Ghost
,
in
respect
of
his
sanctifying
operation
.
6.
The
special
benefits
,
(
and
particularly
,
the
Spirit
)
bestowed
upon
beleevers
,
are
given
through
the
mediation
of
Christ
,
and
serve
to
be
tokens
of
his
love
and
remembring
them
in
his
Kingdome
;
for
faith
he
.
The
Father
will
send
him
in
my
Name
.
7.
The
Apostles
were
fully
instructed
by
the
Spirit
,
in
all
things
pertaining
to
the
Kingdom
of
God
,
so
that
in
the
matter
of
Religion
,
nothing
is
to
be
hearkened
unto
,
beside
,
or
contrary
to
that
which
God
revealed
to
them
,
and
by
them
to
the
Church
;
for
,
He
shall
teach
you
all
things
8
The
true
Spirit
of
Christ
taught
the
Apostles
no
other
thing
,
but
what
Christ
had
said
unto
them
;
nor
doth
he
teach
beleevers
any
thing
but
what
Christ
hath
taught
,
by
his
Prophets
,
himself
,
and
his
Apostles
:
for
,
these
all
things
which
he
shall
teach
,
are
all
things
whatsoever
I
have
said
unto
you
,
as
hath
been
cleared
.
9.
Christs
disciples
are
frequently
subject
to
forgetfulnesse
of
what
Christ
saith
unto
them
;
occasioned
,
partly
,
by
their
ignorance
,
ch.
12.16
.
partly
,
by
the
little
interest
and
felt
need
they
have
of
what
the
Word
saith
;
partly
,
by
their
slothfull
negligence
,
being
taken
up
with
other
things
;
and
partly
,
by
their
trusting
to
their
own
understanding
and
memory
;
Therefore
need
they
to
have
all
things
brought
to
remembrance
.
10.
The
ignorance
,
dulness
,
and
forgetfulnesse
,
of
disciples
doth
lose
them
many
a
fair
opportunity
,
and
would
irrecoverably
deprive
them
of
fair
advantages
,
if
mercy
prevented
it
not
;
for
,
Christ
,
their
wealth
is
away
before
they
knew
what
it
meant
,
and
they
are
left
ignorant
and
forgetful
of
what
he
had
taught
.
11.
Such
as
are
humbled
under
the
sense
of
their
ignorance
,
and
do
seek
after
,
and
entertain
the
presence
of
the
Spirit
,
will
finde
him
a
remembrancer
of
saving
truths
,
which
they
have
heard
,
as
they
need
them
;
for
,
He
shall
bring
all
things
to
your
remembrance
,
whatsoever
I
have
said
unto
you
.
Ver.
27.
Peace
I
leave
with
you
,
my
peace
I
give
unto
you
,
not
as
the
world
giveth
,
give
I
unto
you
:
let
not
your
heart
be
troubled
,
neither
let
it
be
afraid
.
Christ
being
now
about
to
close
this
exhortation
and
part
of
his
farewell-Sermon
,
doth
,
in
this
verse
point
out
the
sixth
argument
of
consolation
;
Namely
,
his
peace
,
as
a
result
of
all
the
rest
,
which
both
in
its
own
nature
,
and
donation
,
differeth
far
from
the
worlds
peace
.
And
upon
this
he
repeats
the
exhortation
propounded
ver.
1.
and
so
goeth
on
to
the
conclusion
of
this
part
of
his
discourse
.
Whence
learn
,
1.
Christs
disciples
are
allowed
true
peace
in
all
dispensations
,
to
uphold
their
hearts
;
So
that
whatever
their
outward
trouble
be
,
yet
they
may
have
peace
with
God
,
Rom.
5.1
.
quiet
under
all
dispensations
,
and
an
ordering
of
outward
afflictions
,
so
as
they
need
not
marre
their
peace
;
for
,
peace
is
his
allowance
here
.
2.
True
peace
is
Christs
peace
,
as
being
the
purchaser
thereof
,
the
object
in
whom
they
have
it
,
Chap.
16
33.
and
he
who
gifts
it
;
Therefore
calls
he
it
,
my
peace
.
3.
Christs
peace
doth
not
depend
upon
his
bodily
presence
,
but
may
be
continued
when
he
is
gone
,
and
is
an
antidote
to
supply
that
want
and
losse
;
for
,
when
he
is
to
remove
,
peace
I
leave
with
you
,
saith
he
.
4.
Whatever
be
the
beleevers
unworthiness
,
or
not
deserving
of
peace
,
yet
it
may
answer
all
objections
,
that
it
is
Christs
legacy
and
free
gift
;
for
,
peace
I
leave
with
you
,
my
peace
I
give
unto
you
.
5.
The
excellencie
of
Christs
legacies
,
and
the
priviledges
enjoyed
by
his
people
,
ought
to
be
studied
as
far
transcending
what
they
enjoy
at
their
best
,
who
do
not
come
to
him
;
Therefore
doth
he
make
the
comparison
betwixt
the
worlds
peace
and
his
.
6.
Christs
peace
is
far
different
from
the
peace
which
is
given
or
enjoyed
by
the
world
;
for
that
is
,
oft-times
,
in
sin
,
or
is
but
a
lethargy
of
security
portending
sad
trouble
,
or
but
(
at
best
)
a
freedome
from
outward
trouble
,
when
yet
thy
are
at
enmity
with
God
:
But
his
peace
is
solide
and
true
peace
.
Therefore
,
saith
he
,
not
as
the
world
giveth
,
give
I
unto
you
.
7.
Christs
peace
doth
also
differ
from
the
worlds
peace
,
in
the
way
of
giving
it
:
They
,
oft-times
,
give
words
of
peace
without
reality
,
but
he
is
real
in
what
he
saith
;
They
may
wish
peace
,
when
they
cannot
give
it
,
but
his
peace
is
real
and
effectual
,
Joh.
34.29
They
cannot
perpetuate
any
peace
they
afford
or
wish
,
but
his
peace
is
firme
,
and
he
preserveth
his
people
in
it
.
This
also
is
imported
in
these
words
,
not
as
the
world
giveth
,
give
I
unto
you
.
8.
The
heart-trouble
,
wherewith
Saints
are
oft-times
exercised
,
is
ready
to
beget
many
heart-terrours
and
fears
,
for
the
future
;
for
here
,
heart-trouble
and
being
afraid
,
go
together
.
9.
Christ
may
be
dealing
very
comfortably
with
his
people
,
when
yet
their
perplexities
and
fears
do
continue
and
lye
on
;
for
,
as
at
the
beginning
,
ver.
1.
so
here
,
after
all
his
sweet
discourse
,
their
distemper
continueth
,
their
heart
is
troubled
,
and
it
is
afraid
.
10.
As
there
is
no
true
cure
of
heart-troubles
and
fears
,
but
in
Christ
;
So
his
consolations
and
peace
are
sufficient
to
guard
the
heart
against
them
all
;
So
that
Saints
having
this
allowance
,
cannot
without
sin
continue
in
their
perplexities
;
Therefore
,
after
all
these
consolations
,
and
particularly
,
that
of
his
peace
,
he
repeats
the
exhortation
,
as
a
duty
which
they
cannot
decline
,
Let
not
your
heart
be
troubled
,
neither
let
it
be
afraid
.
Ver.
28.
Ye
have
heard
how
I
said
unto
you
,
I
go
away
,
and
come
again
unto
you
.
If
ye
loved
me
ye
would
rejoyce
,
because
I
said
,
I
go
unto
the
Father
:
For
my
Father
is
greater
then
I.
From
this
to
the
end
of
the
Chapter
we
have
a
conclusion
of
this
part
of
the
discourse
,
in
prosecution
of
that
exhortation
,
ver.
27.
which
may
be
reduced
to
two
heads
.
1.
A
reproofe
that
they
entertained
not
his
doctrine
,
and
particularly
,
the
r●ws
of
his
departure
,
with
joy
,
for
which
he
giveth
two
reasons
,
ver.
28
,
29.
2.
A
declaration
that
this
was
his
farewell-Sermon
,
and
therefore
to
be
better
hearkened
unto
,
ver
;
30
,
31.
In
this
verse
is
contained
.
1.
The
summe
of
what
he
is
now
teaching
them
,
to
wit
,
concerning
his
departure
and
return
again
to
them
.
2.
The
use
they
should
have
made
,
even
of
the
saddest
part
of
this
doctrine
,
concerning
his
departure
;
Namely
,
not
to
be
grieved
and
troubled
,
as
they
were
,
but
rather
to
rejoyce
.
3.
What
the
want
of
this
evidenced
in
them
,
even
the
want
of
such
love
to
him
as
became
them
,
which
would
have
made
them
rejoyce
.
3.
The
first
reason
why
they
would
rejoyce
if
they
had
loved
him
;
Namely
,
because
he
went
to
the
Father
who
is
greater
then
he
,
(
not
as
God
,
but
as
man
and
Mediatour
,
and
in
his
present
state
of
humiliation
)
and
therefore
his
exaltation
out
of
his
estate
of
humiliation
,
into
glory
with
the
Father
,
should
have
made
them
rejoyce
,
especially
considering
that
this
his
exaltation
tended
to
their
advantage
.
Doctrine
1.
It
is
needful
that
disciples
consider
seriously
what
they
hear
,
and
that
for
this
end
,
needful
doctrines
be
frequently
repeated
and
inculcate
upon
them
;
Therefore
doth
Christ
put
them
in
minde
what
they
had
heard
;
ye
have
heard
how
I
said
unto
you
,
&c.
2.
Saints
are
not
to
pore
only
on
what
is
sad
in
Christs
doctrine
or
dealing
,
but
to
study
also
what
lenitives
he
allowes
,
to
sweeten
the
other
;
Therefore
,
with
his
going
,
which
is
bitter
,
he
mentions
his
return
,
which
is
as
sweet
,
ye
have
heard
how
I
said
unto
you
,
I
go
away
,
and
come
again
to
you
.
3.
Albeit
there
were
no
other
encouragement
by
the
way
,
during
Christs
absence
;
Yet
the
hope
of
his
coming
again
might
allay
the
grief
of
his
departure
;
Therefore
,
it
is
subjoyned
,
as
a
sufficient
lenitive
,
I
go
away
,
and
come
again
unto
you
.
4.
Not
only
Christs
sweet
dispensations
,
but
even
the
hardest
trials
of
Saints
,
and
his
most
sharp
dispensations
to
them
,
afford
matter
of
joy
,
if
rightly
studyed
;
Therefore
doth
he
pitch
upon
the
saddest
of
it
,
and
urge
it
as
matter
of
joy
,
ye
would
rejoyce
because
I
said
,
I
go
unto
the
Father
.
See
Jam.
1.2
.
5.
Christ
by
departing
out
of
the
world
,
is
exalted
unto
a
more
glorious
estate
then
that
in
which
he
was
during
his
abode
on
earth
;
for
,
so
is
imported
in
that
he
goeth
unto
the
Father
,
who
is
greater
then
he
;
Whereby
,
as
man
and
Mediatour
,
he
is
advanced
to
be
next
in
glory
to
the
Father
,
and
as
God
,
he
layeth
aside
that
vail
under
which
he
appeared
in
his
state
of
humiliation
,
and
le
ts
out
that
glory
which
he
had
with
the
Father
before
the
world
was
,
Joh.
17.5
.
6.
The
exaltation
of
Christ
is
a
ground
of
much
joy
to
beleevers
,
as
being
not
only
his
advancement
,
but
an
evidence
that
he
hath
accomplished
all
things
for
which
he
came
into
the
world
,
and
a
pledge
that
he
will
execute
his
offices
in
a
more
glorious
way
,
for
their
good
;
for
,
this
is
matter
of
joy
,
I
go
unto
the
Father
,
for
the
Father
is
greater
then
I.
7.
It
is
the
great
fault
of
beleevers
,
that
they
choose
rather
to
carp
at
Christs
dealing
,
then
to
study
matter
of
encouragement
in
it
;
and
that
their
selfe-love
,
(
desiring
to
be
much
humoured
and
pleased
)
doth
marre
all
right
use
of
his
dispensations
:
Therefore
doth
he
give
them
a
milde
challenge
,
that
their
desire
to
enjoy
his
bodily
presence
,
had
marred
the
joy
they
might
have
gathered
at
his
departure
.
8.
Saints
may
seem
to
have
much
fond
love
to
Christ
,
and
their
love
to
make
a
great
stir
,
when
yet
it
is
not
love
to
him
,
but
self-love
,
that
aileth
them
;
Therefore
,
albeit
they
thought
it
was
love
to
him
that
so
disquieted
them
,
yet
saith
he
,
If
ye
loved
me
,
ye
would
rejoyce
,
&c.
9.
True
love
to
Christ
will
make
a
man
submit
to
what
honours
him
,
how
much
soever
it
crosse
them
;
for
,
albeit
this
separation
might
be
very
sad
to
them
,
yet
,
If
ye
loved
me
,
ye
would
rejoyce
because
I
said
,
I
go
unto
my
Father
,
to
be
exalted
.
10.
Albeit
self-love
make
Saints
think
they
are
upon
the
only
way
of
their
own
good
;
Yet
,
upon
serious
search
it
will
be
found
that
in
opposing
Christs
will
,
they
oppose
their
own
real
good
also
;
for
,
his
exaltation
being
for
their
advantage
,
they
who
rejoyced
not
at
it
,
did
forsake
their
own
mercy
.
Ver.
29.
And
now
I
have
told
you
before
it
come
to
passe
,
that
when
it
is
come
to
passe
ye
might
beleeve
.
This
verse
contains
a
second
reason
why
they
ought
to
rejoyce
at
this
intimation
of
his
departure
to
the
Father
;
Namely
,
That
this
prediction
,
compared
with
future
events
proving
his
exaltation
for
their
good
,
would
confirme
their
faith
.
And
therefore
they
were
bound
to
rejoyce
in
whatsoever
would
advance
faith
.
Whence
learn
,
1.
It
should
be
the
great
study
of
Saints
,
in
this
vale
of
their
pilgrimage
,
to
acquaint
themselves
with
beleeving
,
as
that
whereby
Christs
bodily
absence
is
mainly
supplied
,
and
that
which
will
bring
them
the
peace
and
joy
which
is
allowed
upon
them
,
Rom.
15.13
.
Therefore
doth
Christ
take
so
much
pains
to
train
and
breed
them
,
that
they
might
beleeve
.
2.
The
scope
of
Christs
Word
to
his
people
,
is
,
to
lead
them
to
beleeve
in
him
;
for
,
now
I
have
told
you
,
that
ye
might
beleeve
.
3.
Such
as
would
rightly
emprove
Christs
Word
,
for
feeding
of
faith
,
ought
to
compare
his
dealing
with
his
Word
,
and
to
see
somwhat
of
him
,
and
the
accomplishment
of
his
Word
,
in
every
thing
that
comes
to
passe
;
Therefore
he
requireth
,
that
they
not
only
hearken
to
what
he
told
now
,
before
it
come
to
passe
,
but
observe
also
what
he
doth
,
when
it
is
come
to
pass
.
4.
The
comparing
of
Christs
predictions
with
events
according
to
the
same
,
contributes
much
to
the
confirmation
of
faith
;
as
pointing
out
Christs
fore
knowledge
and
providence
,
and
the
certainty
of
the
Word
,
which
he
saileth
not
to
accomplish
;
Therefore
,
saith
he
,
Now
I
have
told
you
before
it
come
to
passe
,
that
when
it
is
come
to
passe
,
ye
might
beleeve
.
Compare
Chap.
13.19
.
5.
Our
Lord
may
make
disciples
hard
condition
contribute
more
for
their
good
,
and
the
strengthening
of
their
faith
,
then
if
they
had
not
met
with
these
conditions
;
Therefore
doth
he
so
order
it
,
that
his
departure
and
the
consequents
thereof
shall
contribute
so
much
to
their
further
confirmation
.
6.
True
disciples
ought
to
rejoyce
in
whatsoever
may
contribute
to
confirme
their
faith
,
how
much
soever
it
vex
them
otherwise
;
for
,
this
is
a
reason
why
they
ought
to
rejoyce
,
that
this
intimation
contributed
that
they
might
beleeve
.
7.
Whatever
be
Christs
dispensations
toward
his
people
,
yet
he
is
not
deficient
in
whatsoever
is
needful
to
encourage
them
to
beleeve
,
and
to
confirme
them
in
it
;
for
,
in
all
these
sad
dispensations
,
he
was
still
doing
what
might
help
them
to
faith
,
that
ye
might
beleeve
.
8.
As
there
is
no
faith
,
but
it
needs
that
we
should
grow
in
it
,
(
as
here
the
disciples
,
who
beleeved
,
need
to
beleeve
more
;
)
So
the
Lord
,
when
he
gives
many
encouragements
to
beleeve
,
requires
more
faith
of
his
people
:
for
,
now
when
he
gives
this
new
help
,
of
a
prediction
and
the
accomplishment
thereof
,
he
requireth
an
answerable
measure
of
faith
,
That
ye
might
beleeve
,
yet
more
.
9.
Albeit
we
are
ready
to
think
that
Christs
bodily
presence
were
a
notable
help
to
faith
;
Yet
Christ
,
by
his
exaltation
unto
glory
,
gives
such
proofes
of
his
deity
and
fulnesse
,
and
of
his
minding
of
his
people
,
as
layeth
on
a
stricter
obligation
to
beleeve
in
him
,
then
any
beside
;
So
that
not
to
beleeve
much
now
,
is
a
more
hainous
fault
,
then
at
any
other
time
;
for
,
when
it
is
come
to
passe
,
and
evidenced
by
effects
that
he
is
gone
to
the
Father
,
it
is
specially
required
then
,
that
ye
beleeve
.
Ver.
30.
Hereafter
I
will
not
talk
much
with
you
:
for
the
prince
of
this
world
cometh
,
and
hath
nothing
in
me
:
31.
But
that
the
world
may
know
that
I
love
the
Father
:
and
as
the
Father
gave
me
commandment
,
even
so
I
do
:
Arise
,
let
us
go
hence
.
These
verses
contain
a
second
branch
of
the
conclusion
of
this
part
of
his
discourse
;
Wherein
,
he
intimates
that
this
was
his
farewel-Sermon
,
and
that
he
was
not
to
speak
much
after
this
with
them
,
being
to
enter
the
lists
with
Satan
at
the
Fathers
commandment
.
And
therefore
it
is
to
be
inferred
(
for
nothing
of
his
scope
,
or
the
use
they
were
to
make
of
this
,
is
expressed
here
)
that
they
were
to
hearken
better
to
this
discourse
of
their
Lord
and
Master
in
taking
his
leave
,
which
could
not
but
contain
matter
profitable
to
them
,
(
as
being
his
last
words
:
)
and
not
suffer
themselves
to
be
distracted
with
fear
and
trouble
.
In
the
words
there
is
,
1.
An
intimation
that
he
was
shortly
to
break
off
discourse
with
them
,
being
to
engage
in
his
sufferings
,
against
Satan
the
prime
instrumental
cause
therein
.
2.
To
prevent
any
scandal
that
might
arise
upon
his
being
exposed
to
Satans
malice
,
and
his
dying
in
that
conflict
;
He
declareth
that
he
went
to
dye
,
not
because
Satan
had
any
power
over
him
,
or
ground
of
challenge
against
him
in
himselfe
,
but
meerly
that
he
might
testifie
his
love
and
obedience
to
the
Father
,
who
laid
that
duty
upon
him
.
3.
To
testifie
how
willingly
he
obeyed
this
command
,
he
declareth
himselfe
willing
to
go
meet
his
enemie
,
and
warnes
them
to
make
ready
to
go
out
with
him
,
to
see
his
obedience
acted
,
and
withall
,
that
they
might
have
better
opportunity
to
shift
for
themselves
.
Now
concerning
this
,
that
Christ
bids
them
Arise
,
&c.
it
should
seem
that
Christ
at
this
word
arose
from
the
Communion
Table
,
and
that
the
rest
of
his
Sermon
,
and
the
Prayer
,
in
the
three
following
Chapters
,
were
spoken
,
either
on
their
feet
in
the
same
roome
,
or
in
the
way
to
the
garden
.
But
it
is
clear
from
Chap.
18.
1.
that
after
all
that
,
and
not
till
then
,
he
went
forth
;
and
with
all
,
it
is
not
very
probable
that
this
his
solemne
Sermon
and
Prayer
were
delivered
in
a
confused
posture
,
or
that
Christ
continuing
still
in
the
same
roome
,
would
quit
the
grave
and
composed
posture
wherein
he
and
they
were
sitting
,
and
put
them
all
to
their
feet
to
hear
it
out
.
And
therefore
it
seems
that
by
this
exhortation
,
he
only
puts
them
in
minde
to
make
ready
to
go
away
when
he
had
done
;
And
so
goeth
on
with
his
Sermon
.
Doctrine
1.
When
difficulties
,
to
which
we
are
called
,
draw
near
,
we
should
make
ready
to
go
and
meet
them
;
Therefore
,
Christ
is
making
ready
to
meet
with
his
sufferings
,
&
intimateth
that
he
would
close
his
preaching
,
for
that
end
.
2.
It
should
stir
up
beleevers
to
emprove
opportunities
of
grace
,
and
of
Christs
company
,
when
they
consider
how
soon
they
may
be
deprived
thereof
;
Therefore
he
stirs
them
up
to
attention
,
by
putting
them
in
minde
that
they
would
not
have
opportunity
to
hear
him
much
after
this
.
Hereafter
I
will
not
talk
much
with
you
.
3.
Christ
will
never
be
so
throng
,
but
he
will
take
leisure
to
speak
what
is
needful
for
his
needy
people
;
Therefore
,
albeit
he
knew
the
Jewes
were
making
fast
ready
,
yet
he
saith
not
,
he
will
talk
no
more
,
but
not
much
,
and
for
all
the
hast
,
he
goeth
on
to
speak
out
his
minde
;
So
in
the
midst
of
his
sufferings
,
he
hath
a
look
to
reclaime
sliding
Peter
,
Luk.
22.61
.
and
a
word
for
his
mother
and
John
,
when
he
is
on
the
cross
,
Joh.
19.26
,
27.
4.
It
is
a
point
to
be
frequently
studyed
,
that
Satan
,
through
Gods
permission
,
exerciseth
a
tyranical
dominion
among
the
sinful
children
of
men
;
that
so
it
may
be
lamented
that
Christ
wants
so
much
of
his
due
:
for
this
cause
is
he
so
often
pointed
out
to
be
the
Prince
of
this
world
.
5.
Christ
in
his
sufferings
for
the
Elects
sin
,
had
to
do
,
not
only
with
the
malice
and
cruelty
of
men
,
but
with
Satan
and
the
powers
of
hell
,
who
also
have
chiefe
hand
in
all
the
persecutions
of
the
Saints
;
Therefore
doth
he
describe
his
sufferings
from
this
cause
,
The
prince
of
this
world
cometh
,
to
wit
,
in
,
and
with
his
instruments
,
to
use
his
utmost
endeavours
against
him
.
6.
It
may
adde
much
to
the
comfort
of
Saints
,
that
Satan
and
all
his
forces
did
bend
and
essay
their
strength
against
Christ
their
surety
;
So
that
if
they
prevailed
not
against
him
,
Saints
may
,
in
him
,
look
upon
them
as
conquered
enemies
;
Therefore
hath
he
recorded
for
our
comfort
,
that
the
prince
of
this
world
cometh
against
him
.
7.
Albeit
the
best
of
men
have
much
within
them
,
of
corruption
and
naughtiness
,
upon
which
Satan
may
fasten
his
tentations
and
suggestions
,
and
enflame
them
with
his
fiery
darts
;
and
much
guilt
,
upon
which
he
may
accuse
and
foile
them
,
if
left
to
themselves
:
Yet
Christ
being
without
sinne
,
Satan
had
no
power
over
him
in
any
of
these
respects
:
for
,
he
hath
nothing
in
me
,
that
is
,
his
power
over
men
came
in
only
by
sin
in
them
,
but
Christ
being
free
of
sin
,
Satan
had
nothing
of
his
own
in
him
,
either
of
guilt
,
for
which
to
accuse
him
,
or
of
corruptions
,
upon
which
to
fasten
his
tentations
,
and
make
them
prevaile
.
8.
It
is
beleevers
great
advantage
,
that
what
Christ
did
undergo
was
for
nothing
in
himselfe
,
but
all
for
them
;
Therefore
doth
he
hold
out
,
for
their
comfort
,
he
hath
nothing
in
me
.
9.
All
the
power
,
malice
,
and
policy
,
of
Satan
cannot
prevail
over
Christ
,
and
his
followers
in
him
,
save
in
so
far
as
God
permitteth
;
for
,
so
much
also
is
imported
in
this
,
he
hath
nothing
in
me
,
and
consequently
,
could
not
prevail
or
have
power
over
him
,
unlesse
he
voluntarily
yeilded
himselfe
to
suffer
,
as
is
after
subjoyned
.
10.
Satan
is
so
malicious
a
tempter
and
assaulter
,
that
he
will
not
spare
even
these
in
whom
he
hath
no
right
,
and
against
whom
he
knoweth
he
will
not
succeed
;
for
,
he
cometh
against
Christ
,
though
he
hath
nothing
in
him
.
And
therefore
they
who
take
all
his
tentations
for
currant
,
do
far
mistake
;
for
he
durst
offer
to
call
in
question
unto
Christ
himselfe
,
if
he
was
the
Son
of
God
,
Matth.
4.6
.
11.
All
that
Christ
suffered
for
the
Redemption
of
sinners
,
was
by
the
order
,
and
at
the
command
of
the
Father
,
who
did
Covenant
with
him
concerning
this
work
;
for
,
as
the
Father
gave
me
commandment
,
even
so
I
do
.
12.
In
our
going
about
duty
,
and
enduring
of
hard
lots
,
it
is
good
to
eye
the
will
and
appointment
of
God
,
not
only
that
we
propound
not
wrong
ends
,
but
that
we
may
look
more
to
God
and
his
minde
in
these
lots
,
then
to
mens
malice
and
projects
;
Therefore
doth
Christ
so
much
fasten
his
eye
,
not
on
Satan
,
but
,
on
the
Fathers
commandment
.
13.
As
love
to
God
ought
to
be
the
rise
of
all
our
obedience
;
so
true
love
to
him
will
draw
men
to
obedience
,
in
hardest
services
;
for
,
herein
Christ
hath
cast
a
coppy
,
the
motive
of
whose
suffering
was
love
to
the
Fathers
glory
,
I
love
the
Father
,
and
as
the
Father
gave
me
commandment
,
even
so
I
do
.
14.
It
is
of
singular
importance
and
use
,
that
men
do
study
Christs
love
and
obedience
to
the
Father
in
his
sufferings
,
both
for
admiration
and
delighting
in
it
,
and
for
imitation
;
for
,
he
doth
this
,
that
the
world
may
know
that
I
love
the
Father
,
and
that
as
the
Father
gave
me
commandment
,
even
so
I
do
.
15.
Christ
alloweth
not
that
men
say
much
of
their
love
and
obedience
,
unlesse
they
prove
it
by
practice
;
Therefore
after
he
hath
professed
so
much
of
his
love
and
obedience
,
Arise
,
saith
he
,
let
us
go
hence
,
that
I
may
give
proofe
thereof
.
16.
Christ
did
enter
the
lists
,
in
his
sufferings
,
with
much
willingnesse
and
alacrity
,
with
much
courage
and
resolution
;
That
so
he
might
commend
his
love
to
us
,
and
encourage
us
to
do
the
like
through
him
.
Therefore
saith
he
,
Arise
,
let
us
go
hence
,
that
I
may
grapple
with
the
difficultie
.
17.
Christ
was
so
real
in
his
resolute
undergoing
of
sufferings
and
death
,
that
he
did
not
decline
any
witnesses
and
triers
thereof
;
Therefore
,
saith
he
to
them
,
Arise
,
let
us
go
hence
,
taking
them
out
with
him
,
not
only
that
he
being
taken
in
the
Garden
,
they
might
have
better
opportunity
to
flee
,
then
if
he
were
taken
in
that
roome
,
but
that
being
with
him
,
they
might
,
as
much
as
they
durst
,
be
witnesses
of
his
willingnesse
and
courage
.
CHAP.
XV.
IN
this
Chapter
Christ
continueth
his
farewell-Sermon
to
the
disciples
;
Pressing
upon
them
that
they
would
study
communion
with
him
by
saith
,
whereby
they
might
not
only
enjoy
his
presence
(
which
they
so
much
desired
)
in
a
spiritual
manner
;
but
also
might
be
made
fruitful
,
which
is
so
acceptable
to
him
:
And
more
particularly
insisting
that
they
should
love
one
another
,
as
he
had
loved
them
;
and
that
so
much
the
rather
,
as
they
should
meet
with
much
hatred
in
the
world
.
So
the
Chapter
may
be
taken
up
in
three
parts
.
The
first
part
contains
an
exhortation
to
communion
with
him
and
fruitfulnesse
in
obedience
.
For
which
end
.
1.
In
borrowed
expressions
,
from
a
vine
,
husbandman
,
and
branches
,
he
premits
a
general
doctrine
,
pointing
out
the
order
of
divine
dispensation
of
spiritual
things
,
for
enabling
professours
to
fructifie
,
and
Gods
answerable
dealing
,
with
them
,
according
as
they
declare
themselves
,
ver.
1
,
2.
2.
He
makes
application
of
this
to
the
disciples
;
declaring
what
sort
of
branches
they
were
,
ver.
3.
and
,
exhorting
them
,
partly
,
to
perseverance
in
communion
with
him
,
as
the
root
and
cause
;
from
the
consideration
of
their
barrennesse
without
him
,
and
their
fruitfulnesse
being
in
him
,
ver.
4
,
5.
From
their
danger
,
if
they
neglect
it
,
ver.
6.
and
,
from
the
advantage
of
accesse
to
God
,
if
they
be
in
him
,
ver.
7.
And
partly
,
unto
fru●tfulnesse
;
as
the
effect
,
(
the
exhortation
to
which
is
only
implyed
)
as
honouring
God
,
and
evidencing
their
good
condition
,
ver.
8.
and
as
a
mean
to
keep
them
in
Christs
love
,
ver.
9
,
10.
3.
By
way
of
conclusion
to
this
part
of
the
Capter
,
he
shews
that
his
scope
in
all
this
doctrine
was
,
not
to
discourage
them
,
but
,
to
promove
their
constant
and
full
joy
,
ver.
11.
In
the
second
part
of
the
Chapter
,
having
pressed
fruitfulnesse
in
general
,
he
singles
out
one
peculiar
fruit
,
of
mutual
love
,
as
most
necessary
for
them
in
his
absence
:
And
presseth
it
from
his
own
example
,
ver.
12.
And
to
enforce
this
.
1.
He
giveth
evidences
of
his
love
to
them
,
in
his
dying
for
them
,
ver.
13.
(
which
is
a
friendship
,
in
which
they
should
assure
themselves
of
an
interest
,
ver.
14.
)
in
communicating
secrets
with
them
,
ver.
15.
and
,
in
preventing
them
by
his
grace
,
and
furnishing
them
with
ability
,
in
their
persons
and
callings
,
to
glorifie
him
,
and
giving
them
accesse
unto
God
for
any
thing
they
wanted
,
ver.
16.
2.
Upon
this
he
repeats
and
enforceth
the
exhortation
by
way
of
conclusion
,
ver.
17.
In
the
third
part
of
the
Chapter
,
he
forewarns
them
of
the
hatred
and
persecution
they
were
to
meet
with
in
the
world
,
and
armeth
them
against
the
same
,
by
several
arguments
of
consolation
and
encouragement
.
Some
whereof
do
guard
them
against
stumbling
at
their
own
afflicted
condition
:
And
are
taken
:
From
his
own
example
and
lot
,
ver.
18.
From
their
good
condition
,
which
their
trouble
from
the
world
evidenceth
,
and
the
inevitablenesse
of
trouble
,
considering
they
are
not
of
the
world
,
ver.
19.
From
the
equity
that
was
in
exercising
them
with
that
lot
,
and
the
inevitablenesse
thereof
,
considering
their
relation
to
Christ
,
ver.
20
and
,
from
the
goodness
of
their
cause
,
ver.
21.
Some
of
them
do
yet
further
vindicate
the
former
arguments
from
any
exception
might
be
made
against
them
.
For
whereas
in
them
it
is
supposed
,
that
Christ
was
unknown
and
hated
in
the
world
,
and
they
would
be
hated
for
his
sake
,
at
which
his
weak
followers
might
stumble
;
Therefore
Christ
propounds
arguments
not
only
to
encourage
them
under
their
sad
lot
,
but
to
obviate
all
scandal
and
offence
at
his
being
hated
in
the
world
,
and
his
followers
for
so
good
a
cause
:
Namely
,
That
this
hatred
of
him
did
evidence
the
miserable
condition
of
persecutors
,
as
being
inexcusable
,
and
haters
of
the
Fathers
also
,
ver.
22
,
23
,
24.
That
this
their
unjust
hatred
was
foretold
in
Scripture
,
ver.
25.
and
,
that
all
these
unjust
aspersions
against
him
should
be
wiped
off
by
the
testimony
of
the
holy
Ghost
concurring
with
,
and
assisting
them
in
their
ministerial
testimony
concerning
him
,
ver.
26
,
27.
Ver.
1.
I
Am
the
true
Vine
,
and
my
Father
is
the
husbandman
.
Christ
being
in
the
first
part
of
this
Chapter
to
recommend
communion
with
himselfe
,
and
fruitfulness
,
to
his
disciples
;
He
doth
(
in
this
and
the
next
verse
)
premit
a
general
doctrine
thereunto
,
in
borrowed
tearmes
,
consisting
of
two
branches
;
Whereof
the
first
(
in
this
verse
)
points
out
the
order
of
divine
dispensation
for
enabling
professours
to
fructifie
;
That
himself
resembles
a
vine
,
being
the
vine-stock
into
which
the
branches
are
engrassed
,
and
he
and
his
members
a
vine
with
many
branches
;
That
the
Father
resembleth
an
husbandman
,
in
his
care
about
this
vine
:
and
,
That
professours
are
as
branches
engraffed
into
him
the
vine
,
that
so
they
may
fructifie
,
as
is
here
supposed
,
and
is
further
intimate
in
the
next
verse
.
Now
we
need
not
insist
on
the
occasion
or
rise
of
this
discourse
,
whether
it
was
upon
seeing
a
vine
from
the
window
of
the
roome
,
or
because
this
Metaphor
is
very
frequent
in
Scripture
,
or
was
fit
for
his
present
purpose
;
Nor
is
it
convenient
to
insist
on
these
borrowed
expressions
and
comparisons
further
then
may
set
out
Christs
present
scope
;
which
is
,
That
Christ
is
the
root
and
fountain
of
his
peoples
spiritual
subsistence
and
fruitfulnesse
,
and
that
the
Father
hath
a
special
hand
and
care
about
him
and
them
,
for
that
end
.
Doctrine
1.
Figurative
expressions
are
neither
unusual
,
nor
obscure
,
in
Scripture
language
;
whereby
one
thing
is
said
to
be
another
,
though
distinct
in
their
nature
and
kinde
;
And
that
without
any
transmutation
of
the
one
into
the
other
,
or
annihilation
of
either
:
But
because
of
some
mystical
representation
and
signification
,
or
because
of
similitude
of
properties
and
effects
:
Therefore
doth
Christ
say
here
,
I
am
the
Vine
,
accounting
that
expression
nothing
obscure
to
his
rude
disciples
,
although
he
and
a
vine
were
very
different
things
,
only
because
it
did
resemble
him
in
some
respects
2
Spiritual
minds
may
and
ought
to
profi●
much
,
by
the
observation
of
common
things
,
and
by
improving
of
them
to
spiritual
use
and
advantage
;
Therefore
doth
Christ
use
these
borrowed
termes
,
to
teach
them
,
whenever
they
observed
vines
,
(
which
were
plentiful
in
that
countrey
)
to
be
put
in
minde
thereby
of
somewhat
in
Christ
.
And
to
this
scope
do
his
other
parables
,
taken
from
common
things
,
tend
.
3.
Christ
,
in
his
offices
and
relations
to
his
people
,
doth
most
fitly
resemble
a
vine
;
as
being
but
small
and
weak
in
outward
appearance
in
the
state
of
his
humiliation
,
as
vines
are
especially
in
winter
;
As
being
planted
in
the
fat
soile
of
the
love
,
life
and
favour
of
the
Father
,
the
fulnesse
of
the
Godhead
,
and
the
Spirit
without
measure
,
that
he
may
have
influence
in
abundance
for
all
his
members
:
As
vines
are
planted
in
a
fruitful
soile
,
Isa.
5.2
.
as
spending
himself
in
fruitfulnesse
to
his
people
,
as
vines
are
only
useful
for
fruit-bearing
;
as
yielding
refreshful
and
sweet
fruit
,
to
cheer
up
the
hearts
of
his
people
;
as
the
vine
doth
for
the
use
of
man
,
Psal.
104.15
.
as
submitting
to
be
trod
in
the
wine
presse
of
Gods
anger
,
that
thereby
fruit
might
redound
to
his
people
,
as
the
fruit
of
the
vine
is
pressed
,
that
it
may
be
drink
unto
men
;
and
,
as
being
the
root
in
which
all
his
members
must
subsist
,
and
the
fountain
of
all
their
spiritual
life
and
furniture
,
as
the
vine
is
to
all
its
branches
.
For
these
,
among
other
causes
,
doth
Christ
resemble
himself
unto
a
vine
in
Scripture
:
And
here
especially
for
the
last
cause
,
I
am
the
Vine
.
4.
What
Christ
is
unto
his
people
,
that
he
truly
and
really
is
,
whatever
they
look
to
beside
for
spiritual
support
and
influence
,
will
but
deceive
them
:
And
whatever
excellencie
there
be
in
good
and
necessarie
things
for
the
use
of
man
,
it
is
all
but
a
shadow
of
that
perfection
which
is
in
him
for
the
good
of
his
people
,
and
what
they
are
in
their
kinde
weakly
,
that
he
is
in
a
more
excellent
way
in
his
kinde
;
Therefore
,
saith
he
,
I
am
the
true
Vine
:
not
that
he
really
is
a
vine
,
or
that
a
vine
is
not
true
in
its
own
kinde
;
but
that
he
,
and
he
only
,
is
that
fountain
of
grace
and
life
unto
his
people
,
which
is
pointed
at
under
this
similitude
;
and
that
in
his
fulnesse
in
this
kinde
,
he
far
outstrips
the
excellencie
of
the
vine
in
its
kinde
.
5.
As
Christ
,
in
his
relations
to
his
people
,
resembles
the
vine
;
so
the
Father
in
this
matter
resembleth
an
husbandman
;
As
being
the
planter
of
this
vine
,
and
appointer
of
Christ
to
be
the
Head
of
the
Elect
,
and
endowing
him
with
sufficiencie
and
fulnesse
for
that
effect
;
As
being
also
the
engraffer
of
the
branches
in
the
stock
,
by
bringing
the
Elect
to
Christ
,
and
giving
them
faith
whereby
they
are
united
to
him
:
And
,
As
,
testifying
his
love
and
delight
in
this
new
plantation
,
by
caring
for
it
,
visiting
,
supporting
,
protecting
,
pruning
and
purging
it
,
that
it
may
be
fruitful
;
for
these
causes
saith
he
also
,
my
Father
is
the
husbandman
.
By
which
we
are
taught
that
both
the
Father
and
the
Son
do
concurre
in
procuring
and
promoving
the
prosperity
of
beleevers
.
Verse
2.
Every
branch
in
me
that
beareth
not
fruit
,
he
taketh
away
:
and
every
branch
that
beareth
fruit
,
he
purgeth
it
,
that
it
may
bring
forth
more
fruit
.
The
second
branch
of
this
general
doctrine
points
out
the
Fathers
various
and
answerable
dispensations
,
as
Husbandman
toward
professours
and
branches
of
this
vine
,
according
as
,
by
their
fruitfulnesse
or
unfruitfulnesse
,
they
declare
themselves
to
be
true
or
counterfeit
branches
,
and
to
be
really
,
or
in
shew
only
,
engraffed
in
Christ
.
Taking
away
such
as
are
unfruitful
,
and
purging
the
fruitful
,
that
they
may
abound
in
fruit
.
Whence
learn
,
1.
The
condition
of
Professours
is
most
fitly
resembled
to
branches
of
a
vine
;
as
having
no
subsistence
nor
sap
of
themselves
,
but
in
Christ
,
more
then
branches
have
without
a
vine-stock
;
and
,
as
being
obliged
to
have
as
strict
and
near
conjunction
with
him
,
as
branches
have
with
the
tree
;
Which
they
will
have
,
if
they
be
really
engraffed
in
him
:
For
these
causes
doth
he
call
them
branches
,
here
.
2.
Professours
are
not
all
of
one
sort
,
nor
are
they
all
in
Christ
after
one
way
and
manner
;
some
being
only
in
him
,
by
external
and
visible
communion
,
as
being
in
the
visible
Church
,
and
externally
covenanting
and
professing
relation
to
him
;
others
being
also
in
him
by
faith
,
as
having
spiritual
inward
communion
with
his
person
;
for
,
so
is
here
expressed
,
that
there
are
branches
in
him
who
bear
not
fruit
,
and
branches
that
bear
fruit
.
3.
The
true
touch-stone
whereby
to
discerne
one
sort
of
branches
from
another
,
is
,
not
their
leaves
or
profession
,
but
their
fruit
;
for
,
here
the
character
of
the
one
,
is
,
every
branch
in
me
that
beareth
not
fruit
,
and
of
the
other
,
every
branch
that
beareth
fruit
.
And
in
this
they
fitly
resemble
vine-branches
,
which
are
uselesse
if
they
be
not
fruitful
,
Ezek.
15.2
,
&c
,
4.
External
and
fruitless
branches
will
at
last
be
taken
away
,
by
the
discovery
of
their
hypocrisie
and
unsoundnesse
,
and
that
they
have
no
interest
in
him
;
sometime
also
by
their
just
seclusion
from
Church
society
,
and
at
last
by
their
final
separation
from
Christ
;
for
,
every
branch
in
me
that
beareth
not
fruit
,
he
taketh
away
,
as
the
Husbandman
taketh
away
uselesse
branches
from
the
vine
.
See
v.
6.
5.
There
is
no
branch
so
fruitful
,
but
it
hath
many
imperfections
and
wants
;
for
,
even
every
branch
that
beareth
fruit
needeth
to
be
purged
,
and
to
bring
forth
more
fruit
.
6.
One
particular
imperfection
in
fruitful
branches
,
is
,
that
they
have
many
luxuriant
superfluities
,
growing
up
with
their
fruit
,
which
hinder
the
increase
thereof
;
Not
only
a
remainder
of
corruption
,
but
much
corruption
growing
up
with
their
grace
,
especially
when
they
are
in
a
flourishing
condition
without
exercise
;
Therefore
do
they
need
to
be
purged
,
as
vine-dressers
do
with
luxuriant
branches
in
vines
,
which
grow
up
with
their
fruit
.
7.
Whatever
be
the
imperfections
of
these
who
hold
inward
communion
with
Christ
;
yet
they
shall
not
be
taken
away
,
nor
separate
from
him
,
but
their
imperfections
and
frailties
shall
endear
them
to
the
Lords
care
;
for
such
branches
shall
not
be
taken
away
,
but
purged
.
8.
It
is
a
rich
blessing
and
reward
of
fruitfulnesse
,
in
the
godlies
account
,
to
be
blessed
with
more
fruitfulnesse
;
for
,
this
is
a
promise
to
them
,
it
shall
bring
forth
more
fruit
.
9.
However
the
Lords
dealing
with
his
people
may
crosse
their
humours
,
and
cut
off
many
superfluities
,
which
are
dear
to
them
;
yet
he
minds
their
real
good
,
and
fruitfulnesse
thereby
;
for
,
he
purgeth
it
,
that
it
may
bring
forth
more
fruit
10.
Men
are
then
assured
that
the
operations
of
the
Lords
Word
and
Spirit
upon
them
,
and
the
afflictions
and
crosses
they
meet
with
,
are
blessed
to
purge
them
from
their
drosse
,
when
they
abound
in
solid
and
real
fruits
;
for
,
when
he
purgeth
it
,
it
bringeth
forth
more
fruit
.
Verse
3.
Now
ye
are
clean
through
the
Word
which
I
have
spoken
unto
you
.
Followeth
the
second
thing
in
this
part
of
the
chapter
,
wherein
application
is
made
of
this
general
doctrine
to
the
disciples
case
,
in
a
declaration
,
and
an
exhortation
.
In
this
verse
is
contained
a
declaration
what
sort
of
branches
they
were
;
Namely
,
not
fruitlesse
,
but
clean
ones
,
that
is
,
who
by
being
purged
and
cleansed
from
their
superfluities
,
(
as
is
promised
,
v.
2.
)
are
assured
that
they
are
fruitful
branches
,
really
and
internally
engraffed
in
Christ
;
and
so
were
they
regenerate
,
justified
,
and
sanctified
,
in
part
.
This
their
purity
is
amplified
from
the
instrumental
cause
or
meane
thereof
,
which
is
the
Word
he
had
spoken
to
them
.
Whereby
we
are
to
understand
,
partly
,
that
the
Word
preached
by
him
,
and
beleeved
by
them
,
and
the
mean
which
wrought
on
them
to
come
to
him
to
be
cleansed
;
and
partly
,
and
more
particularly
,
because
by
the
general
sentences
already
pronounced
by
him
concerning
beleevers
in
him
,
(
such
as
that
,
John
3.36
.
)
and
more
especially
,
by
that
sentence
passed
in
their
favours
,
applying
that
general
to
them
,
ch.
13.10
.
they
might
be
confirmed
and
assured
that
they
were
already
clean
and
justified
.
Hence
learn
,
1.
It
is
the
duty
of
all
Professours
to
make
sure
what
interest
they
have
in
Christ
;
and
for
that
end
,
to
finde
some
difference
betwixt
them
and
formal
and
external
professours
;
Therefore
,
Christ
speaking
of
divers
sorts
of
branches
,
findes
it
needful
to
assure
them
that
they
were
not
of
the
worst
,
but
best
sort
,
Now
ye
are
clean
,
to
learn
them
and
all
others
to
make
that
sure
.
2.
Albeit
it
be
the
duty
of
Professours
,
who
are
doubtful
of
their
state
,
to
studie
after
fruitfulnesse
in
Gods
way
,
whereby
at
last
they
will
come
to
have
their
interest
cleared
;
yet
it
is
a
notable
encouragement
to
fruitfulnesse
,
if
first
they
be
assured
of
an
interest
,
and
they
are
to
make
much
use
of
faith
for
that
end
;
Therefore
doth
Christ
premit
this
,
Ye
are
clean
,
that
hereby
he
may
make
way
for
the
following
exhortation
to
fruitfulnesse
.
3.
Such
as
are
indeed
ingraffed
in
Christ
,
are
also
indeed
clean
,
not
only
by
imputation
of
his
righteousnesse
,
hiding
all
their
impurity
,
but
by
sanctification
also
,
whereby
they
are
clean
in
part
,
in
respect
of
what
they
were
,
and
others
still
in
nature
are
,
and
a
purification
of
them
is
begun
,
which
will
constantly
be
carried
on
,
till
it
be
perfected
in
the
day
of
Christ
;
Therefore
is
a
branch
in
him
,
v.
2.
declared
here
to
be
a
clean
branch
,
Ye
are
clean
.
And
thus
doth
he
graciously
account
of
them
,
notwithstanding
their
many
spots
,
whereas
he
would
look
otherwise
upon
a
painted
Pharisee
.
4
As
it
is
the
work
of
the
Spirit
,
and
of
faith
,
to
apply
Christs
merit
and
efficacie
for
cleansing
of
sinners
;
so
his
Word
is
also
instrumental
therein
;
as
being
the
glasse
wherein
to
see
our
corruption
;
that
which
sets
us
on
work
to
seek
purging
,
which
discovers
our
remedy
;
and
,
which
being
hid
in
the
heart
by
faith
,
will
keep
us
from
sin
;
for
,
Ye
are
clean
through
the
Word
that
I
have
spoken
unto
you
.
So
that
where
the
Word
is
not
operative
on
men
,
it
is
no
evidence
they
are
purged
,
or
that
what
they
seem
to
be
,
is
real
.
5.
Such
,
as
by
faith
have
fled
to
Christ
for
righteousnesse
,
and
are
set
on
work
by
the
Word
to
study
sanctification
,
are
(
by
vertue
of
Christs
sentence
pronounced
in
the
Gospel
,
that
beleevers
shall
not
be
condemned
,
but
have
eternal
life
)
actually
justified
and
absolved
from
sin
in
Gods
sight
,
albeit
as
yet
they
have
not
attained
to
refl●ct
upon
themselves
,
and
to
know
that
they
have
beleeved
,
nor
yet
to
partake
sensibly
of
the
seal
of
the
Holy
Spirit
of
promise
,
which
useth
to
follow
after
beleeving
;
for
,
so
much
also
is
imported
in
this
,
Ye
are
clean
through
the
Word
which
I
have
spoken
to
you
,
or
,
the
general
sentences
past
in
favour
of
beleevers
in
his
doctrine
to
them
,
are
theirs
,
and
do
absolve
them
,
albeit
both
before
and
now
they
need
to
have
it
told
to
them
by
him
.
Verse
4.
Abide
in
me
,
and
I
in
you
:
As
the
branch
cannot
bear
fruit
of
it self
,
except
it
abide
in
the
vine
,
no
more
can
ye
,
except
ye
abide
in
me
.
5.
I
am
the
Vine
,
ye
are
the
branches
:
he
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
:
for
without
me
ye
can
do
nothing
.
Christ
by
this
declaration
,
having
assured
them
of
their
good
estate
,
doth
now
subjoyne
his
exhortation
;
wherein
,
he
doth
presse
them
to
communion
with
him
,
from
several
arguments
and
considerations
,
to
v.
8.
And
because
fruitfulnesse
is
the
necessary
effect
thereof
,
which
he
aims
at
in
the
exhortation
,
therefore
he
presseth
and
commendeth
it
also
,
v.
8
,
9
,
10.
In
these
verses
is
contained
,
1.
The
exhortation
to
perseverance
in
close
communion
with
himself
,
as
the
root
and
cause
of
that
fruitfulnesse
which
he
requireth
of
his
members
.
2.
This
is
not
only
pressed
by
an
argument
couched
in
the
very
bosome
of
the
exhortation
,
that
their
abiding
in
him
is
the
way
to
have
him
abiding
in
them
,
and
so
the
communion
should
be
mutual
;
But
further
,
there
is
the
first
expresse
reason
and
argument
pressing
the
exhortation
,
subjoyned
;
And
it
is
taken
from
the
inseparable
connexion
that
is
betwixt
communion
with
him
,
and
fruitfulnesse
,
so
that
the
latter
cannot
be
without
the
former
.
This
he
declareth
,
1.
Negatively
,
That
without
him
,
and
communion
with
him
,
they
can
no
more
be
fruitful
,
then
a
branch
that
abideth
not
in
the
vine
.
2.
Positively
,
That
abiding
in
him
,
they
shall
abound
in
fruit
;
which
again
is
confirmed
and
amplified
by
their
impotencie
to
do
any
thing
without
him
.
Whence
learn
,
1.
When
beleevers
are
assured
of
their
good
condition
,
it
is
their
duty
to
cherish
it
,
and
persevere
in
it
;
Therefore
doth
he
subjoyne
this
exhortation
to
the
former
declaration
.
2.
It
is
the
duty
,
and
will
be
the
practice
of
lively
beleevers
,
who
are
in
Christ
,
to
entertain
the
sense
of
their
own
impotencie
and
emptinesse
,
and
to
love
to
be
kept
in
a
dependance
on
Christ
;
that
so
they
may
study
an
intimate
and
constant
conjunction
with
him
,
and
dependance
on
him
;
for
,
so
much
is
imported
in
this
exhortation
,
Abide
,
which
imports
constancy
,
and
that
in
me
,
which
imports
intimacy
.
3.
Such
is
our
dulnesse
and
lazinesse
,
and
our
aversenesse
from
self-denial
,
and
the
way
of
dependance
;
that
even
when
we
have
tasted
the
good
of
communion
with
Christ
,
we
have
need
to
be
exhorted
and
encouraged
to
continue
in
it
;
for
,
so
much
do
these
exhortations
,
and
the
pressing
thereof
with
so
many
arguments
,
import
.
4
As
the
conjunction
and
inhabitation
must
be
mutual
betwixt
Christ
and
believers
;
so
the
union
shall
not
break
on
his
side
,
but
if
they
abide
in
him
by
faith
and
needy
dependance
,
he
will
not
faile
to
abide
in
them
by
his
gracious
presence
and
furniture
:
for
,
saith
he
,
Abide
in
me
,
and
I
in
you
.
The
latter
part
whereof
is
not
an
exhortation
,
(
save
in
so
far
as
he
exhorts
them
,
by
abiding
in
him
,
to
continue
his
presence
with
them
)
but
a
promise
.
5.
Holinesse
and
fruitfulnesse
ought
and
will
be
so
lovely
and
desirable
in
the
esteem
of
true
believers
,
that
the
hope
of
progresse
therein
will
perswade
them
to
submit
to
the
use
of
all
appointed
means
,
and
particularly
,
to
make
much
use
of
Christ
;
Therefore
it
is
urged
as
a
pressing
Argument
to
abide
in
Christ
,
that
unlesse
they
do
so
,
they
cannot
be
fruitful
;
And
the
urging
of
this
as
an
Argument
,
is
in
effect
the
exhortation
to
fruitfulnesse
,
which
afterward
is
further
pressed
and
urged
.
6.
It
is
as
certain
that
a
person
not
abiding
in
Christ
,
for
securing
the
state
of
his
person
,
and
for
continual
influence
and
furniture
,
cannot
do
good
works
,
as
it
is
certain
a
withered
branch
,
cut
off
from
a
tree
,
cannot
bring
forth
fruit
:
for
,
as
the
branch
cannot
bear
fruit
of
it self
,
except
it
abide
in
the
vine
,
no
more
can
ye
,
except
ye
abide
in
me
.
7.
As
beleevers
are
to
studie
their
own
emptinesse
,
so
ought
they
to
studie
the
fulnesse
of
Christ
,
as
able
and
willing
to
supply
all
their
wants
,
if
they
abide
in
him
;
for
,
these
two
are
held
out
together
,
that
he
is
the
vine
,
as
they
are
the
branches
.
8.
The
more
we
study
faith
in
Christ
,
and
close
and
constant
adherence
to
him
,
the
more
will
we
,
not
only
be
fruitful
,
but
abound
in
fruit
;
for
,
He
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
.
9.
It
is
no
easie
matter
to
convince
beleevers
of
their
own
insufficiency
without
Christ
,
but
again
and
again
self-conceit
will
lift
up
its
head
,
unlesse
it
be
frequently
hammered
down
;
therefore
it
is
again
needful
to
assert
,
without
me
ye
can
do
nothing
.
10.
Whatever
moral
commendable
actions
men
may
do
upon
moral
principles
;
yet
unlesse
a
mans
person
be
in
Christ
,
he
is
utterly
impotent
to
do
a
good
and
acceptable
work
;
And
whatever
a
regenerate
man
may
do
by
the
power
of
gifts
,
or
habits
of
grace
received
;
yet
he
cannot
do
it
in
a
lively
and
acceptable
way
,
without
a
constant
dependance
,
and
entertaining
of
communion
with
Christ
;
for
,
it
is
an
argument
why
they
should
be
,
and
abide
in
him
,
without
me
,
or
being
separate
from
me
,
ye
can
do
nothing
.
11.
It
is
not
sufficient
that
men
see
their
impotencie
to
do
greater
or
more
difficult
things
without
Christ
,
unlesse
also
they
be
convinced
of
inability
to
do
the
least
thing
;
for
,
the
assertion
is
,
without
me
ye
can
do
nothing
.
See
2
Cor.
3.5
.
12.
The
sense
of
our
inability
is
never
rightly
studied
,
when
either
we
lie
secure
or
discouraged
under
it
,
unlesse
it
be
an
argument
inviting
and
perswading
us
to
draw
near
unto
Christ
;
Therefore
,
it
cometh
in
here
by
way
of
argument
pressing
that
they
would
abide
in
him
,
that
they
may
have
much
fruit
,
for
without
me
ye
can
do
nothing
.
Verse
6.
If
a
man
abide
not
in
me
,
he
is
cast
forth
as
a
branch
,
and
is
withered
,
and
men
gather
them
,
and
cast
them
into
the
fire
,
and
they
are
burned
.
The
second
Argument
pressing
the
exhortation
,
is
,
an
enlargement
of
what
is
said
,
v.
2.
and
taken
from
the
danger
of
Apostasie
,
and
which
these
Professours
will
incurre
,
who
being
outwardly
,
by
visible
communion
in
Christ
,
do
not
evidence
the
reality
of
their
inward
fellowship
,
by
constant
adherence
to
him
,
and
drawing
vertue
from
him
for
fruitfulnesse
,
but
do
fall
off
and
decline
.
This
is
held
forth
under
the
usual
similitude
,
that
as
branches
which
do
not
incorporate
with
the
tree
,
but
do
hang
by
it
,
or
fall
off
,
are
by
the
vine-dresser
cast
away
,
and
having
withered
a
while
,
are
gathered
to
be
fewel
for
the
fire
;
so
rotten
members
who
make
Apostasie
,
are
cut
off
from
Christ
,
and
in
due
time
sent
unto
the
pit
.
Whence
learn
,
1.
As
the
case
of
these
who
are
altogether
without
Christ
is
dreadful
;
so
their
case
is
much
sadder
who
have
been
in
Christ
by
visible
Profession
,
and
study
not
reality
that
they
may
abide
.
Saddest
of
wrath
will
look
them
in
the
face
when
they
look
out
of
Christ
,
and
go
from
him
;
for
,
such
is
the
threatning
here
against
them
that
abide
not
in
him
.
2.
Albeit
no
real
Saints
can
totally
and
finally
fall
away
and
perish
;
yet
the
Elect
have
need
that
the
danger
of
Apostasie
,
and
the
dreadful
wrath
following
upon
it
,
be
laid
before
them
,
to
make
them
afraid
of
defection
;
Therefore
is
this
threatning
laid
before
the
disciples
,
to
presse
them
to
their
duty
,
albeit
it
will
be
only
verified
in
the
outward
fruitlesse
branches
,
who
are
to
be
cut
off
,
v.
●
.
And
the
propounding
thereof
to
the
disciples
,
doth
not
import
they
were
of
that
sort
,
or
that
they
could
make
total
defection
from
Christ
and
grace
;
but
only
that
there
is
an
inseparable
connexion
betwixt
such
Apostasie
and
wrath
.
And
this
intimation
of
the
danger
of
Apostasie
is
one
of
Christs
means
,
whereby
he
makes
the
Elect
to
persevere
.
3.
As
Apostates
do
voluntarily
fall
off
,
and
choose
to
depart
from
Christ
,
so
he
doth
cast
them
forth
as
fruitlesse
branches
,
by
giving
them
judicially
up
to
their
Apostate
courses
,
(
whereby
Christ
will
disown
them
,
as
having
no
interest
in
him
,
his
love
and
favour
,
according
as
they
renounced
him
)
if
not
also
by
their
excommunication
from
the
society
of
the
Church
;
and
all
this
as
but
an
earnest
of
his
rejecting
of
them
for
ever
;
for
,
If
a
man
abide
not
in
me
,
he
is
cast
forth
as
a
branch
.
4.
Apostates
,
who
are
fallen
off
from
Christ
,
and
given
up
by
him
,
will
not
only
dry
up
in
all
their
gifts
and
seeming
graces
,
their
performances
and
faire
blossomes
of
professions
;
but
shall
grow
worse
and
worse
,
and
ripen
in
prophanity
by
degrees
,
till
the
day
come
,
wherein
all
their
false
hopes
and
peace
,
their
carnal
joy
and
sensual
comforts
,
shall
quite
dry
up
and
forsake
them
;
for
,
as
a
branch
cast
out
of
the
vineyard
,
so
shall
they
wither
.
5.
Whatever
Apostates
may
think
they
reap
for
the
present
,
yet
the
issue
of
Apostasie
will
be
eternal
wrath
and
hell
,
which
is
only
suspended
till
their
cup
be
full
;
And
in
the
last
day
all
Apostates
shall
be
sent
thither
together
;
for
,
they
shall
be
as
withered
branches
,
which
men
gather
,
and
cast
them
into
the
fire
,
and
they
are
burned
.
Verse
7.
If
ye
abide
in
me
,
and
my
words
abide
in
you
,
ye
shall
ask
what
ye
will
,
and
it
shall
be
done
unto
you
.
The
third
argument
pressing
the
exhortation
,
(
wherwith
also
the
exhortation
is
repeated
and
further
explained
)
is
taken
from
the
great
advantage
of
accesse
to
God
,
and
successe
in
prayer
,
if
they
be
,
and
abide
in
him
.
Whence
learn
,
1.
As
the
communion
betwixt
Christ
and
beleevers
is
very
intimate
;
so
they
who
have
attained
to
it
,
need
frequent
up-stirring
to
persevere
in
it
,
not
only
to
prove
the
reality
of
what
they
have
thereby
,
and
that
by
continuance
they
may
reape
the
fruits
of
communion
,
which
they
will
not
finde
at
first
,
John
8.31
,
32.
But
also
because
for
the
most
part
men
are
so
ignorant
of
the
way
of
constant
employing
of
Christ
in
all
things
;
so
unwilling
to
deny
themselves
and
depend
;
so
ready
to
swell
with
conceit
,
if
they
have
any
thing
for
present
;
And
so
hotly
assaulted
with
tentations
,
if
their
faces
be
toward
Christ
;
and
kept
so
poor
and
empty
in
themselves
,
in
Christs
deep
wisdome
,
that
they
get
not
leave
to
run
away
from
him
;
That
they
are
every
day
ready
to
weary
of
this
duty
:
Therefore
it
must
be
again
recommended
,
that
ye
abide
in
me
.
2.
Albeit
when
a
man
hath
fled
to
Christ
,
he
may
exercise
him
sharply
,
and
permit
him
to
be
buffeted
very
sore
;
yet
nothing
doth
warrant
him
to
give
over
abiding
in
him
,
or
to
think
that
Christ
will
cast
him
off
;
for
,
whatever
his
dealing
be
,
we
are
allowed
to
credit
nothing
to
the
prejudice
of
his
Word
,
which
still
saith
to
such
,
Abide
in
me
.
3.
Such
as
do
entertain
communion
with
Christ
,
will
not
only
be
much
conversant
with
his
Word
,
but
will
study
to
have
it
deeply
rooted
and
constantly
setled
in
their
heart
,
by
faith
,
meditation
and
prayer
;
for
,
of
such
as
abide
in
him
,
it
is
verified
,
my
words
abide
in
you
.
See
Col.
3.16
.
4.
The
way
how
such
as
have
fled
to
Christ
,
to
finde
communion
with
him
,
ought
to
take
him
up
and
finde
communion
mutual
,
is
,
in
and
by
the
Word
;
for
,
on
our
part
,
when
we
are
driven
out
of
our selves
to
be
found
in
him
,
our
only
recourse
is
not
to
seek
to
climbe
up
to
heaven
,
or
descend
to
the
deep
,
but
to
lay
hold
on
him
in
a
word
of
promise
,
and
to
trust
to
it
,
whatever
be
the
verdict
of
tentation
,
or
sense
or
dispensations
.
And
on
his
part
;
He
is
to
be
found
in
his
Word
,
hid
in
our
heart
by
faith
,
and
being
sought
without
his
Word
,
he
is
sought
without
himself
;
and
it
is
by
his
breathings
on
his
Word
laid
up
by
faith
in
our
hearts
,
that
he
sensibly
evidenceth
how
near
he
is
to
us
.
Therefore
,
in
place
of
his
abiding
in
us
,
as
the
other
branch
of
mutual
communion
,
he
puts
the
words
abiding
,
to
shew
that
he
is
to
be
found
only
in
his
Word
,
and
that
they
who
have
the
Word
abiding
in
them
by
faith
,
have
him
abiding
in
it
.
If
ye
abide
in
me
,
and
my
words
abide
in
you
.
See
Rom.
10.6
,
7
,
8.
5.
As
it
is
sense
of
need
which
driveth
beleevers
to
Christ
;
so
by
their
coming
to
him
,
their
sense
of
need
is
not
taken
away
,
but
rather
augmented
;
their
clearer
light
making
greater
discoveries
,
and
enjoyments
begetting
much
work
and
many
errands
;
for
,
here
it
is
supposed
,
if
they
abide
in
him
,
they
will
have
yet
more
work
for
prayer
.
And
indeed
,
it
is
by
this
means
that
he
keeps
them
abiding
in
him
,
whereas
otherwise
they
would
be
ready
to
run
away
.
So
that
to
grow
in
sense
of
need
is
not
a
mark
of
one
wanting
communion
,
but
of
the
contrary
.
6.
Whatever
be
the
wants
and
necessities
of
them
who
keep
communion
with
Christ
;
yet
abiding
in
Christ
will
breed
them
,
that
they
can
see
no
out-gate
but
by
prayer
,
nor
can
they
essay
any
other
mean
till
first
they
go
to
God
;
for
,
Abiders
in
Christ
are
put
to
ask
,
and
see
the
necessity
and
excellency
of
prayer
.
7.
As
prayer
is
the
only
out-gate
for
abiders
in
Christ
,
so
they
are
actual
supplicants
,
and
their
keeping
of
communion
promoveth
prayer
,
the
Spirit
being
a
Spirit
of
prayer
in
them
,
and
their
keeping
communion
with
him
,
making
them
delight
to
have
many
errands
to
him
,
that
so
they
may
be
much
in
his
company
:
for
,
of
them
it
is
said
,
ye
shall
ask
.
8.
Such
as
keep
communion
with
Christ
,
will
thereby
finde
a
conformity
promoved
betwixt
God
and
their
will
,
in
the
matter
of
their
desires
;
so
that
in
so
far
as
they
are
renewed
and
hold
,
communion
with
him
,
their
unruly
lusts
will
be
subdued
,
and
their
unlawful
desires
,
whether
for
matter
,
manner
,
or
end
,
will
be
laid
aside
,
and
they
will
acquiesce
in
the
good
pleasure
of
God
,
and
seek
the
most
excellent
things
;
Therefore
it
is
offered
here
,
Ask
what
ye
will
;
Not
that
men
are
warranted
to
pray
for
what
they
will
,
or
to
expect
an
answer
in
whatsoever
they
desire
;
but
that
in
so
far
as
they
abide
in
him
,
and
his
words
abide
in
them
,
their
wills
will
be
limited
in
asking
,
by
his
Word
and
Will
,
and
the
Spirit
in
them
will
make
intercession
according
to
the
Will
of
God
,
Rom.
8.26
,
27.
Though
otherwise
their
unrenewed
part
will
be
debording
,
and
when
they
interrupt
their
communion
,
lusts
will
make
their
prayers
muddie
.
9.
Such
as
keep
communion
with
Christ
will
not
only
see
their
wants
,
and
be
put
to
prayer
,
but
they
will
have
an
high
estimation
of
the
answer
of
their
prayers
,
as
a
thing
they
cannot
want
;
for
,
it
is
an
encouragement
to
them
,
that
it
shall
be
done
unto
them
.
10.
A
right
sense
of
need
in
supplicants
,
and
a
due
estimation
of
the
hope
of
audience
,
is
an
argument
to
move
them
to
entertain
communion
with
Christ
,
and
not
to
go
far
from
him
,
lest
they
misse
their
help
when
they
have
most
need
;
for
,
it
is
an
argument
,
strongly
pressing
them
to
abide
in
him
,
that
what
they
ask
,
shall
be
done
to
them
.
See
Mic.
7.7
.
11.
Such
as
,
entertaining
communion
with
Christ
,
do
conforme
their
desires
to
his
will
,
and
present
and
prosecute
them
by
prayer
,
though
they
were
never
so
many
,
or
difficult
to
compass
;
yet
they
shall
get
a
good
answer
,
and
they
,
dwelling
constantly
in
Christs
bosome
,
shall
finde
it
but
a
short
step
to
go
to
God
through
him
;
and
get
audience
in
every
particular
need
;
for
,
ye
shall
ask
,
even
,
what
ye
will
,
and
it
shall
be
done
to
you
.
And
albeit
he
may
exercise
supplicants
for
a
time
,
for
their
good
,
yet
they
shall
succeed
at
last
,
according
to
the
tenour
of
the
promise
.
See
1
Joh.
5.13
,
14.
Whereas
the
ill
entertainment
of
communion
makes
us
speed
worse
in
our
particular
suits
,
even
albeit
the
things
desired
be
lawfull
.
Verse
8.
Herein
is
my
Father
glorified
,
that
ye
bear
much
fruit
,
so
shall
ye
be
my
disciples
.
In
this
and
the
two
following
verses
,
Christ
doth
presse
fruitfulness
upon
his
disciples
,
which
formerly
he
had
recommended
as
the
effect
of
keeping
of
communion
,
and
as
a
strong
motive
to
it
.
So
that
by
these
arguments
he
doth
not
only
presse
fruitfulnesse
in
it selfe
,
but
also
doth
more
strongly
urge
them
to
keep
communion
with
him
,
since
fruitfulnesse
(
which
is
so
commendable
)
cannot
be
attained
without
it
.
The
arguments
pressing
fruitfulnesse
are
three
;
whereof
the
first
,
is
,
that
it
honoureth
God
,
and
the
second
(
also
in
this
verse
)
that
it
evidenceth
unto
them
,
and
confirmeth
them
in
their
good
estate
and
high
priviledge
,
of
being
his
disciples
.
Whence
learn
,
1.
Christ
abhorreth
all
pretences
of
keeping
communion
with
him
,
which
doth
not
appear
in
effects
;
for
this
end
it
is
,
that
he
is
not
content
to
presse
abiding
in
him
,
unlesse
he
presse
fruitfulness
also
,
as
the
true
evidence
thereof
.
2.
Such
as
would
prove
themselves
to
hold
communion
with
Christ
,
ought
not
to
rest
satisfied
with
flowers
and
leaves
of
a
profession
and
external
shewes
,
but
must
study
for
solid
fruit
and
good
works
;
for
,
he
requireth
fruit
.
3.
True
members
of
Christ
ought
to
abound
with
fruit
,
even
all
the
fruits
of
the
Spirit
,
Gal.
5.22
,
23
,
24.
(
Not
pleasing
themselves
with
some
few
that
they
would
cull
out
,
neglecting
others
,
2
Cor.
8.7
.
nor
seeking
most
after
what
may
please
or
adorne
themselves
,
neglecting
the
really
best
things
,
1
Cor.
12.31
)
And
studying
chiefly
to
abound
in
these
fruits
,
which
the
dispensations
of
the
time
and
their
own
stations
,
in
their
several
relations
,
call
for
,
Rom.
12.15
1
Pet.
3.1
,
2
,
3
,
4
5.
Therefore
it
is
required
that
there
be
much
fruit
.
And
albeit
truely
fruitful
souls
,
as
sometime
they
finde
no
fruits
of
Gods
dispensations
toward
them
,
so
they
fin●e
not
themselves
abounding
in
fruits
of
duty
Yet
if
they
be
sensible
of
their
barrennesse
,
and
it
be
matter
of
lamentation
and
humility
that
they
are
so
,
and
that
they
do
not
keep
communion
with
Christ
to
make
it
otherwise
;
if
they
seriously
desire
fruitfulnesse
in
duty
and
under
dispensations
,
;
and
do
not
rest
on
any
measure
they
have
Christ
will
look
on
them
as
having
much
fruit
,
and
they
are
bound
to
beleeve
fruit
,
when
they
do
not
see
it
.
4
As
Christ
sought
his
Fathers
glory
in
all
he
did
,
so
true
beleevers
,
who
keep
communion
with
him
,
will
be
tender
of
,
and
dearly
affected
with
Gods
honour
,
and
what
may
promove
it
;
And
will
be
ashamed
of
selfe-seeking
,
or
want
of
zeal
for
God
,
who
by
many
favours
hath
proven
himselfe
a
Father
,
and
purchased
them
that
they
may
be
for
his
glory
;
for
,
as
this
prevailed
with
Christ
,
so
he
propounds
it
as
a
strong
argument
to
move
his
followers
to
study
fruitfulnesse
,
Herein
is
my
Father
glorified
.
5.
Fruitfulnesse
,
especially
when
we
abound
in
it
,
(
otherwise
men
may
get
through
,
who
do
not
honour
him
as
they
ought
)
doth
indeed
honour
God
;
As
evidencing
his
fulnesse
and
fidelity
to
his
own
,
Psal.
92.13
,
14
,
15.
As
begetting
high
thoughts
of
him
in
their
hearts
,
who
participate
of
this
his
bounty
,
Joh.
16.14
.
And
,
as
drawing
in
others
to
glorifie
him
,
Matth.
5.16
.
1
Pet.
2.12
.
for
,
however
,
some
think
they
glorifie
him
by
a
naked
profession
,
and
others
are
so
presumptuous
,
as
to
pretend
to
glorifie
him
by
persecuting
his
servants
,
Isa.
66.5
.
yet
saith
Christ
,
Herein
is
my
Father
glorified
,
that
ye
bear
much
fruit
;
So
that
they
have
need
to
look
to
it
,
who
by
their
barrennesse
would
reproach
him
,
as
if
he
were
a
wilderness
,
Jer.
2.31
.
6.
How
contemptibly
soever
men
think
of
a
relation
to
Christ
,
Joh
9.27
,
28.
Yet
it
is
the
high
dignity
of
sinful
men
to
be
disciples
to
him
;
Therefore
it
is
held
out
,
as
a
sweet
encouragement
,
to
be
my
disciples
.
7.
Such
as
are
disciples
indeed
,
will
need
dayly
confirmations
that
they
are
so
;
And
will
look
on
it
as
a
priviledge
whereof
they
ought
dayly
to
assure
themselves
,
and
make
evident
to
others
that
they
have
right
to
it
,
by
submitting
to
be
taught
by
him
,
and
following
his
directions
daily
:
for
this
is
the
force
also
of
the
argument
pressing
them
to
their
duty
,
ye
shall
be
my
disciples
,
that
is
,
not
made
disciples
,
for
that
goeth
before
fruitfulnesse
,
but
confirmed
that
they
are
such
indeed
,
Joh.
8.31
.
and
the
world
convinced
of
it
,
Joh.
13.35
.
Which
is
in
its
own
kinde
as
needful
as
to
be
a
disciple
;
for
,
they
who
are
admitted
to
that
priviledge
cannot
but
daily
feed
upon
it
,
and
need
daily
confirmations
of
it
;
their
good
condition
not
permitting
them
to
sleep
,
but
cherishing
tendernesse
in
them
.
8.
Albeit
our
fruitfulnesse
do
not
merit
heaven
,
nor
be
any
cause
of
our
good
condition
;
Yet
it
is
the
way
to
happinesse
,
and
the
infallible
evidence
of
our
good
condition
and
estate
;
for
,
So
(
by
bearing
fruit
)
shall
ye
be
my
disciples
.
Verse
9.
As
the
Father
hath
loved
me
,
so
have
I
loved
you
;
continue
ye
in
my
love
.
10.
If
ye
keep
my
Commandements
,
ye
shall
abide
in
my
love
,
even
as
I
have
kept
my
Fathers
Commandements
,
and
abide
in
his
love
.
The
third
argument
pressing
fruitfulnesse
,
is
,
that
hereby
they
continue
in
his
love
.
For
understanding
whereof
,
albeit
his
love
,
wherein
we
are
to
continue
,
may
be
understood
of
our
love
to
him
,
as
a
special
effect
of
communion
with
him
,
and
of
his
love
to
us
,
which
he
so
much
commends
,
ver.
9.
And
as
a
root
of
fruitfulnesse
and
obedience
,
which
is
enjoyned
,
ver.
10.
And
it
is
true
indeed
,
That
love
to
Christ
is
one
of
the
fairest
fruits
of
faith
and
communion
with
him
;
That
love
must
be
the
root
of
wel-doing
,
and
is
never
idle
,
but
must
be
about
obedience
,
Joh.
14.15
.
That
the
faith
of
his
love
to
us
cannot
but
beget
love
to
him
;
That
Christ
delights
to
be
loved
by
us
,
and
therefore
exhorts
unto
it
;
and
,
that
he
requireth
constancy
and
continuance
in
this
love
,
as
,
if
it
be
sincere
,
it
will
be
constant
.
It
is
true
,
I
say
,
these
points
are
sound
,
and
arise
from
this
exhortation
and
purpose
annexed
to
it
,
so
understood
.
And
it
is
not
sit
to
restrict
the
interpretation
of
Scripture
,
where
it
may
be
taken
largely
;
Yet
the
purpose
and
scope
in
this
place
,
seemes
chiefly
,
if
not
only
,
to
lead
us
to
understand
it
of
his
love
toward
us
,
in
the
assurance
and
sense
whereof
we
are
to
continue
,
and
which
we
are
to
entertain
by
tender
walking
.
And
so
,
in
the
words
.
1.
He
propounds
the
greatness
and
matchlesness
of
his
love
to
them
,
ver.
9.
—
2.
Upon
this
he
inferreth
,
that
it
was
their
duty
,
by
all
means
,
to
entertain
the
sense
of
that
his
love
constantly
,
and
not
to
forfeit
the
right
,
or
loose
the
sight
of
such
a
jewel
,
ver.
—
9.
3.
(
To
presse
the
point
of
fruitfulness
)
He
assureth
them
there
was
no
way
to
abide
in
this
love
,
but
by
tender
walking
,
which
he
further
confirme
,
from
his
own
example
,
who
by
obedience
did
continue
in
his
Fathers
love
,
ver.
10.
From
ver.
9.
Learn
,
1.
It
tends
to
the
advantage
and
comfort
of
these
who
have
fled
to
Christ
,
to
know
that
he
is
dearly
beloved
of
the
Father
,
and
therefore
the
Father
cannot
but
be
well
pleased
with
them
in
him
;
Therefore
doth
he
tell
them
,
the
Father
hath
loved
me
.
2.
Christ
,
being
beloved
of
the
Father
,
is
a
storehouse
to
receive
,
and
a
conduit
to
conveigh
that
love
to
his
people
through
him
,
as
his
assignes
and
members
,
and
he
doth
himselfe
love
them
;
for
,
the
Father
hath
loved
me
,
and
I
have
loved
you
.
3
The
love
of
Christ
toward
his
own
is
matchlesse
,
and
can
be
resembled
by
no
love
on
earth
,
but
is
like
the
Fathers
love
to
him
,
as
being
eternal
,
sincere
and
intimate
,
in
comprehensible
infinite
,
and
unchangable
,
as
the
other
is
;
for
,
as
the
Father
hath
loved
me
,
so
have
I
loved
you
,
compareth
10.15
.
4.
It
is
not
enough
,
in
Christs
account
,
that
he
hath
matchless
love
toward
his
own
,
unlesse
they
also
know
of
it
,
and
he
perswade
and
assure
their
hearts
thereof
,
notwithstanding
the
sense
of
their
own
unworthiness
;
and
their
mistakes
in
measuring
his
love
by
themselves
,
who
are
but
shallow
creatures
;
Therefore
doth
he
take
pains
to
assure
them
,
that
so
have
I
loved
you
.
5.
Such
as
are
assured
of
the
love
of
Christ
,
and
are
sensible
of
the
matchlesnesse
thereof
,
will
be
most
tender
of
entertaining
the
sense
of
it
,
and
for
a
world
would
not
provoke
him
to
withdraw
it
:
Therefore
,
from
the
former
intimation
of
his
love
,
he
inferreth
,
not
only
as
their
duty
,
but
what
will
be
their
practice
,
if
they
study
it
rightly
,
continue
ye
in
my
love
.
And
this
he
premits
as
a
forcible
motive
to
presse
them
to
fruitfulnesse
.
See
Cant.
2.7
.
and
3.5
.
From
ver.
10.
Learn
,
1.
Christs
matchlesse
love
to
his
people
ought
not
to
turn
them
idle
,
nor
doth
disingage
them
from
duty
;
But
he
hath
imposed
a
yoke
upon
them
,
which
should
be
sweet
because
imposed
by
him
;
Therefore
,
with
his
love
,
he
intimates
that
he
hath
service
for
them
,
my
commandments
.
2.
The
sense
of
Christs
love
begets
a
love
to
him
,
which
will
not
be
idle
,
but
very
laborious
;
for
,
to
be
beloved
,
and
to
keep
his
commandments
,
go
together
.
See
1
Thes.
1.3
.
3.
As
obedience
is
an
evidence
of
our
love
to
Christ
,
so
it
is
the
mean
of
keeping
us
in
the
sense
and
assurance
of
his
love
to
us
,
without
which
we
are
but
deluded
;
for
,
If
ye
keep
my
commandments
,
ye
shall
abide
in
my
love
.
See
1
Joh.
2.5
.
4.
True
fruitfulnesse
,
and
tender
walking
in
the
sense
of
Christs
love
to
us
,
must
appear
,
not
in
service
of
our
own
devising
,
but
what
he
prescribes
;
and
in
obeying
the
commands
,
no●
out
of
fear
only
,
but
out
of
love
to
Christ
;
for
,
to
bear
much
fruit
,
ver.
8.
is
here
explained
,
to
keep
the
commandments
,
and
,
my
commandments
.
5.
Christ
hath
fully
performed
all
that
was
enjoyned
him
to
do
,
and
suffer
,
as
the
surety
of
beleevers
;
for
,
in
this
he
is
a
wonderful
pattern
and
mirrour
of
obedience
;
I
have
kept
my
Fathers
commandments
.
See
Chap.
17
4.
6.
Christ
by
his
obedience
to
the
Father
doth
continue
in
his
love
,
and
is
not
out
of
Court
,
but
in
a
capacity
to
make
sinners
welcome
through
him
;
for
,
saith
he
,
I
abide
in
his
love
.
7
Christ
,
in
his
great
love
to
his
people
,
hath
essayed
these
duties
and
means
of
entertaining
the
love
of
God
,
which
he
prescribes
unto
them
;
That
so
he
may
make
their
way
easie
by
his
going
before
them
;
may
sympathize
with
them
in
their
hard
services
,
may
engage
them
not
to
decline
to
follow
such
a
leader
,
or
the
way
he
took
for
attaining
special
favours
;
and
,
may
by
his
perfection
cover
their
infirmities
,
so
that
through
him
they
may
have
that
successe
which
he
himselfe
had
:
For
these
ends
doth
he
urge
their
duty
from
his
own
example
,
even
as
I
have
kept
my
Fathers
commandments
,
and
abide
in
his
love
.
And
particularly
,
that
they
may
not
seek
another
way
of
entertaining
the
Fathers
love
,
then
he
walked
in
,
and
that
he
may
assure
them
,
their
weak
endeavours
through
him
should
keep
them
in
the
Fathers
love
,
as
he
by
his
perfect
obedience
did
abide
in
it
.
8.
Such
as
would
entertain
the
love
of
God
,
ought
to
look
on
Christs
example
,
not
only
as
an
engagement
to
obedience
in
general
;
But
as
a
pattern
to
be
imitated
particularly
,
in
what
is
imitable
;
And
namely
,
in
his
humility
and
selfe-denial
;
his
submission
to
the
Fathers
will
,
his
meeknesse
in
suffering
,
his
cheerfulnesse
and
delight
to
do
the
will
of
God
;
his
universal
and
constant
obedience
,
&c.
for
,
so
much
also
is
imported
,
that
they
should
keep
the
commandments
,
even
as
I
kept
,
&c.
that
the
practice
was
not
only
an
engagement
,
but
a
pattern
to
them
.
Ver.
11.
These
things
have
I
spoken
unto
you
,
that
my
joy
might
remaine
in
you
,
and
that
your
joy
might
be
full
.
This
verse
contains
the
last
particular
in
this
part
of
the
Chapter
,
wherein
(
by
way
of
conclusion
)
Christ
points
out
his
scope
in
all
this
doctrine
,
(
which
also
holds
true
of
the
whole
Word
of
God
as
it
is
spoken
to
beleevers
,
Joh.
20.31
.
with
1
Pet.
1.8
)
For
whereas
by
these
many
and
pressing
exhortations
,
they
might
readily
be
discouraged
,
and
mistake
him
;
Therefore
he
declareth
that
his
aime
in
all
this
was
to
have
his
joy
abiding
in
them
,
in
a
full
and
constant
manner
,
and
that
therefore
he
had
pressed
communion
with
himselfe
,
and
fruitfulnesse
flowing
there
from
,
as
the
way
to
attain
and
entertain
such
a
mercy
.
And
so
it
is
a
new
argument
to
fruitfulnesse
,
that
so
they
may
promove
and
secure
their
own
true
joy
.
Whence
learn
,
1.
Christs
dealing
and
speaking
to
his
people
,
may
seem
,
oft-times
,
so
contrary
and
crosse
to
his
great
scope
,
as
they
will
readily
mistake
him
,
unlesse
himselfe
expound
what
he
aims
at
;
Therefore
must
he
declare
for
what
end
he
hath
said
this
,
These
things
have
I
spoken
to
you
,
that
my
joy
may
remain
,
&c.
as
being
a
thing
they
could
not
well
discern
of
themselves
.
2.
Christ
doth
allow
on
his
people
joy
and
rejoycing
,
on
his
own
tearmes
,
and
in
his
order
;
for
,
this
is
his
scope
here
,
that
my
joy
might
remain
in
you
.
3.
Beleevers
,
in
laying
hold
on
their
priviledge
of
rejoycing
,
ought
not
to
look
on
their
worth
of
deserving
,
but
on
his
allowance
,
and
what
he
hath
purchased
,
and
will
conferre
upon
them
;
for
,
so
much
doth
he
intimate
(
as
a
part
of
the
meaning
)
when
he
calls
it
,
my
joy
,
by
way
of
purchase
,
allowance
,
and
gift
,
and
therefore
your
joy
,
by
right
.
4.
Whatever
beleevers
may
apprehend
in
Christs
sharp
dealing
and
doctrine
,
or
whatever
be
Christs
nearest
end
in
it
;
Yet
ultimately
it
tends
to
testifie
his
care
of
their
welfare
,
and
to
further
and
advance
their
true
joy
;
for
,
These
things
(
even
pressing
exhortations
to
difficult
duties
,
and
sharp
threatnings
,
which
could
not
but
humble
and
exercise
sensible
souls
;
Even
,
these
things
)
have
I
spoken
unto
you
,
that
my
joy
may
remain
in
you
.
See
Chap.
14.
28.
5.
Albeit
the
joy
of
beleevers
be
Christs
purchase
and
free
gift
;
yet
it
is
allowed
upon
none
,
but
these
who
walk
in
the
wayes
of
fruitfulnesse
and
obedience
,
as
an
evidence
of
their
good
estate
and
interest
in
him
;
for
,
These
things
,
concerning
fruitfulnesse
,
tend
to
their
joy
;
So
that
the
joy
of
wilfully
fruitlesse
souls
is
but
delusion
,
(
albeit
they
who
are
humbled
in
the
sense
of
unfruitfulnesse
,
may
rejoyce
in
free
grace
offered
in
the
Covenant
,
2
Sam.
23.5
.
)
and
our
lazinesse
is
a
great
obstructer
of
our
joy
.
6.
As
beleevers
will
disdain
to
rejoyce
in
any
thing
beneath
Christ
;
So
,
albeit
they
do
evidence
their
interest
in
joy
by
fruitfulness
;
Yet
they
will
be
far
from
rejoycing
therein
;
Only
it
leads
them
up
to
rejoyce
in
him
,
who
is
the
author
of
all
,
and
with
wh●m
they
are
assured
they
hold
communion
,
by
their
fruitfulness
;
Therefore
also
unto
fruitful
disciples
,
it
is
called
my
joy
,
namely
,
a
joy
in
him
,
and
not
in
their
own
fruitfulness
,
far
lesse
in
other
carnal
things
.
7.
Christ
doth
allow
unto
beleevers
not
only
flashes
and
fits
of
joy
,
but
a
constant
solide
uninterrupted
joy
;
for
,
his
will
is
,
that
my
joy
remain
in
you
,
whereas
the
wickeds
will
wither
.
See
Phil.
4.4
.
1
Thes.
5.16
.
8.
If
beleevers
would
make
more
conscience
of
tender
walking
,
and
of
constancy
in
fruitfulness
,
their
joy
would
be
more
constant
and
less
interrupted
:
for
,
fruitfulness
,
which
he
hath
been
pressing
,
is
the
mean
to
attain
this
end
,
that
my
joy
remain
in
you
,
whereas
by
barrenness
they
over-cloud
their
own
good
condition
.
6.
The
joy
of
beleevers
in
Christ
,
is
in
it self
a
full
joy
,
needing
no
other
carnal
joy
to
be
added
with
it
,
to
fill
the
heart
:
being
a
joy
that
will
bear
out
under
all
discouragements
;
and
,
a
joy
far
different
from
the
worldlings
joy
,
which
is
full
of
heaviness
.
Prov.
14.13
.
for
,
so
it
is
here
called
,
a
full
joy
.
10.
Beleevers
,
within
time
,
do
never
tast
so
much
of
spiritual
joy
,
but
more
is
allowed
,
and
more
is
to
be
expected
in
the
way
of
tender
and
fruitful
walking
;
for
,
his
scope
in
exhorting
to
fruitfulness
,
is
,
That
your
joy
might
be
full
,
yet
fuller
,
not
in
regard
of
the
object
,
but
in
their
sensible
enjoyment
thereof
.
11.
Whatever
be
the
small
measure
of
joy
beleevers
do
enjoy
,
by
reason
of
their
fruitlesness
,
diffidence
,
discouragement
,
and
straitning
in
their
own
bowels
,
and
how
oft
so
ever
that
they
have
be
interrupted
;
Yet
it
is
Christs
purpose
and
aime
to
have
their
joy
constant
and
full
,
and
he
will
not
give
over
till
it
be
so
;
for
,
his
ultimate
scope
,
in
his
dealing
with
them
,
and
his
doctrine
to
them
,
is
,
that
your
joy
might
be
full
,
as
it
will
be
at
last
,
Psal.
16.11
.
Matth.
25.23
.
And
herein
it
differs
from
the
joy
of
the
wicked
,
which
ends
in
heavinesse
,
Prov.
14.13
.
Verse
12.
This
my
commandement
,
that
ye
love
one
another
,
as
I
have
loved
you
.
Followeth
,
to
ver.
18.
the
second
part
of
the
Chapter
,
wherein
Christ
singleth
out
one
particular
fruit
of
mutual
love
,
which
in
this
verse
he
enjoyneth
,
and
presseth
from
his
own
example
.
Compare
Chap.
13.
34.
Doct.
1.
Albeit
Christ
require
that
we
study
an
universal
obedience
,
and
fruitfulness
in
all
that
he
hath
commanded
;
Yet
it
is
his
will
,
we
be
carried
most
toward
these
fruits
which
are
most
excellent
and
necessary
;
for
this
cause
it
is
,
that
,
having
formerly
pressed
fruitfulnesse
in
general
,
he
now
descends
to
presse
this
one
particular
fruit
.
See
1
Cor.
12.31
—
2.
The
true
touch-stone
of
our
communion
with
Christ
,
and
of
fruitfulness
in
the
duties
of
his
service
,
is
,
the
consciencious
performance
of
duties
of
the
second
Table
;
Therefore
doth
he
insist
so
particularly
in
this
duty
of
mutual
love
,
as
a
mean
to
evidence
the
reality
of
their
fruitfulness
.
3.
Of
all
duties
to
our
neighbour
,
and
,
particularly
,
of
one
Saint
to
another
,
love
is
the
most
excellent
,
as
being
the
summe
of
the
law
,
the
fountain
of
all
other
duties
,
and
the
mean
of
making
beleevers
useful
each
to
other
;
Therefore
,
doth
he
require
this
in
particular
,
that
ye
love
one
another
.
See
1
Cor.
12.31
.
with
Chap.
13.1
,
2
,
&c.
Rom.
13.8
.
4.
It
is
a
sufficient
obligation
to
mutual
love
,
that
Christ
hath
commanded
and
enjoyned
it
,
who
must
be
obeyed
,
whatever
our
inclinations
be
;
for
,
saith
he
,
This
is
my
commandment
,
that
ye
love
one
another
.
5.
Christ
love
to
beleevers
is
both
an
obligation
unto
mutual
love
,
and
a
pattern
of
it
.
And
whoever
would
be
sure
of
his
love
to
them
,
ought
to
study
mutual
love
,
as
a
fruit
thereof
:
Therefore
,
saith
he
,
Love
one
another
,
as
I
have
loved
you
.
This
will
perswade
us
to
love
even
them
who
are
base
,
unprofitable
,
who
have
wronged
us
,
&c.
as
he
did
.
Verse
13.
Greater
love
hath
no
man
then
this
,
that
a
man
lay
down
his
life
for
his
friends
.
That
Christ
may
enforce
this
duty
from
his
example
,
he
doth
commend
his
love
to
them
(
which
they
are
to
imitate
)
from
several
evidences
thereof
.
Whereof
the
first
(
in
this
verse
)
is
,
his
laying
down
of
his
life
for
them
.
Which
being
the
greatest
evidence
of
friendship
among
men
,
Rom.
5.7
.
doth
set
out
the
greatnesse
of
his
love
to
them
;
And
that
so
much
the
more
,
as
though
they
were
friends
in
his
purpose
when
he
died
for
them
,
and
were
to
be
reconciled
and
brought
into
friendship
by
his
death
,
yet
they
were
then
in
themselves
enemies
Rom.
5.8
,
10.
Whence
learn
,
1.
Christ
will
let
no
opportunity
slip
,
whereby
he
may
unfold
his
heart
,
and
manifest
somewhat
of
his
love
to
his
people
;
Therefore
,
in
pressing
this
duty
of
mutual
love
,
he
insists
on
such
arguments
as
may
not
only
presse
it
,
but
may
also
aggree
with
his
principal
drift
in
this
Sermon
,
which
is
,
to
let
out
his
tender
heart
unto
them
.
2.
Such
as
would
make
right
use
of
Christs
love
,
ought
to
be
much
in
the
study
thereof
,
and
to
know
distinctly
what
it
is
;
Therefore
,
doth
he
insist
to
commend
his
love
,
that
the
example
may
be
more
binding
.
3.
Christs
love
to
beleevers
is
so
large
,
that
we
cannot
comprehend
or
take
it
up
,
but
in
resemblances
and
comparisons
;
Therefore
must
he
set
it
out
here
by
the
shadow
of
the
love
of
friends
.
4.
Christ
did
really
lay
down
his
life
for
,
and
in
place
of
,
his
people
;
They
standing
guilty
before
the
Tribunal
of
divine
justice
,
He
,
as
their
surety
by
the
covenant
of
Redemption
,
was
surrogate
in
their
roome
,
their
sins
being
charged
on
him
,
and
they
set
free
;
for
,
he
laid
down
his
life
for
his
friends
.
See
Isa.
53.5
.
5.
The
benefit
of
Christs
death
is
intended
only
for
his
friends
,
who
are
chosen
of
God
,
and
given
to
him
to
be
reconciled
and
made
friends
;
for
,
he
laid
down
his
life
for
his
friends
,
and
them
only
.
6.
Christs
laying
down
his
life
for
his
people
,
is
the
clearest
mirrour
,
wherein
to
read
his
love
;
for
,
he
proveth
that
he
had
loved
them
,
in
that
he
laid
down
his
life
.
7.
Christs
love
,
in
dying
for
his
people
,
doth
shine
in
this
,
that
although
they
were
enemies
in
themselves
;
Yet
he
had
a
friendly
respect
to
them
,
and
did
follow
them
,
till
he
drew
them
into
a
covenant
of
friendship
;
for
,
this
doth
commend
his
love
,
that
he
laid
down
his
life
for
them
as
friends
,
though
they
were
enemies
.
8.
Christs
love
to
his
people
is
the
most
matchlesse
of
loves
,
and
essay
whom
we
will
,
none
will
bid
so
much
for
us
or
our
love
,
as
he
;
Therefore
doth
he
commend
it
as
singular
,
greater
love
hath
no
man
then
this
,
that
a
man
lay
down
his
life
for
his
friends
,
yet
he
had
done
this
,
and
more
also
,
in
that
he
had
done
it
before
they
were
brought
into
actual
friendship
with
him
.
Ver.
14.
Ye
are
my
friends
,
if
ye
do
whatsoever
I
command
you
.
Before
Christ
proceed
to
another
evidence
of
his
love
and
friendship
,
he
takes
occasion
to
apply
this
priviledge
of
his
dying
for
his
friends
,
to
them
,
upon
condition
of
their
obedience
:
Hereby
commending
this
his
friendship
,
as
worthy
that
they
should
assure
themselves
of
an
interest
in
it
,
by
friendly
carriage
and
obedience
on
their
part
;
which
makes
way
for
the
exhortation
to
mutual
love
in
particular
,
which
he
afterward
resumes
.
Whence
learn
,
1.
Christs
offers
of
friendship
are
never
esteemed
of
as
they
ought
,
unlesse
we
be
stirred
up
thereby
to
make
sure
an
interest
therein
,
on
right
tearms
;
Therefore
doth
he
take
occasion
to
urge
them
to
make
sure
of
such
a
priviledge
.
And
indeed
,
even
disciples
are
not
rashly
to
lay
hold
on
it
,
but
upon
sure
ground●
.
2.
There
is
a
real
friendship
made
up
betwixt
Christ
and
beleevers
,
consisting
in
an
intimate
conjunction
and
unity
,
harmony
and
aggreement
in
minde
and
will
,
sympathy
and
fellow
feeling
,
mutual
delight
in
the
fellowship
of
one
another
,
communion
in
estates
and
conditions
,
&c.
Therefore
,
saith
he
,
ye
are
my
friends
.
See
2
Chron.
20.7
.
Isa.
41.8
.
Sam
2.23
.
3.
Friendship
with
Christ
doth
not
disengage
his
friends
from
dutie
,
nor
will
they
so
far
miscarry
,
as
to
neglect
obedience
as
bond-servants
;
for
,
these
two
will
go
together
,
to
be
my
friends
,
and
to
do
what
I
command
you
.
4.
As
friendship
obligeth
to
obedience
,
so
only
friends
to
Christ
can
obey
rightly
;
Friendship
will
carry
them
through
the
hardest
of
duties
,
and
will
make
them
cordial
,
cheerful
,
zealous
,
universal
,
and
constant
,
in
their
obedience
;
for
,
in
this
respect
,
also
,
do
these
go
together
.
5.
Albeit
Christ
will
not
over-drive
his
friends
in
his
service
,
yet
his
dominion
over
them
is
unlimited
,
and
he
will
have
them
to
decline
nothing
which
he
shall
be
pleased
to
enjoyne
;
for
,
they
must
do
whatsoever
he
commandeth
.
6.
Obedience
unto
God
is
a
true
evidence
of
friendship
with
him
;
And
they
who
,
having
fled
to
Christ
,
do
yet
keep
themselves
in
the
posture
of
servants
,
and
are
willing
to
do
service
to
him
,
he
will
esteeme
of
them
as
friends
;
for
,
ye
are
my
friends
,
if
ye
do
whatsoever
I
command
you
.
See
Jam.
2.23
.
Ver.
15.
Henceforth
I
call
you
not
servants
,
for
the
servant
knoweth
not
what
his
lord
doth
:
but
I
have
called
you
friends
:
for
all
things
that
I
have
heard
of
my
Father
,
I
have
made
known
unto
you
.
A
second
evidence
of
Christs
love
,
(
and
a
reason
why
he
changeth
their
stile
from
that
of
servants
usual
to
him
before
,
Matth.
10.24
.
Joh.
13.16
.
into
that
of
friends
)
is
,
his
communication
of
secrets
and
of
his
counsel
with
them
,
unto
which
no
meere
servant
is
admitted
by
his
Master
.
For
understanding
of
this
,
Consider
,
1.
While
he
refuseth
to
call
them
servants
any
more
,
but
friends
,
it
is
not
to
be
understood
,
as
if
they
were
henceforth
to
be
exempted
from
obedience
,
or
from
being
servants
indeed
;
For
in
the
former
verse
,
and
v.
20.
we
have
both
name
and
thing
of
servants
continued
.
But
the
meaning
is
,
they
were
not
to
be
meere
servants
,
but
friends
also
,
and
used
like
friends
.
2.
This
also
cleareth
what
is
said
,
that
a
servant
knoweth
not
what
his
Lord
doth
,
Namely
,
that
common
and
ordinary
servants
in
the
world
,
though
they
know
so
far
of
their
Lords
minde
,
as
to
understand
their
duty
,
yet
they
are
not
admitted
on
their
Masters
secrets
,
Nor
to
know
his
purposes
in
what
he
employes
them
about
.
But
the
Disciples
were
priviledged
servants
,
who
were
admitted
to
know
the
counsel
of
God
revealed
to
Christ
.
3.
While
it
is
said
,
that
henceforth
he
changeth
their
title
,
it
is
not
to
be
understood
,
as
if
they
were
not
friends
before
;
yea
,
he
calls
them
so
with
an
eye
to
their
after
sufferings
,
Luk.
12.4
.
But
that
now
being
to
remove
,
he
lets
out
his
heart
and
good-will
more
fully
.
4.
As
for
Christs
revealing
to
them
all
that
he
had
heard
of
the
Father
,
compare
what
is
said
,
Chap.
14.25
,
26.
Only
,
it
is
not
to
be
understood
of
that
infinite
treasure
of
knowledge
communicate
from
the
Father
to
the
Son
,
as
God
;
But
he
speaks
here
as
the
Prophet
of
the
Church
,
sent
out
to
reveal
all
things
necessary
to
salvation
,
whereof
he
kept
nothing
back
.
Doct.
1.
Albeit
Christs
followers
ought
to
be
his
servants
,
as
being
created
,
and
espeeially
,
as
being
redeemed
by
him
,
and
because
of
the
many
benefits
conferred
on
them
daily
;
yet
by
being
servants
,
they
are
friends
also
,
in
regard
of
intimate
communion
and
tender
usage
;
for
,
I
call
you
not
servants
,
but
I
have
called
you
friends
.
2.
The
dignity
of
beleevers
is
a
growing
dignity
;
so
that
the
longer
they
follow
Christ
,
they
will
know
more
of
the
high
priviledges
allowed
by
him
upon
them
;
for
,
this
cause
,
saith
he
,
Henceforth
I
call
you
not
servants
,
but
I
have
called
you
friends
;
and
so
after
his
resurrection
he
goeth
higher
,
and
calleth
them
brethren
,
John
20.17
.
3.
Christ
hath
many
sweet
encouragements
and
proofs
of
his
love
abiding
his
people
in
a
time
of
trial
,
which
they
will
not
get
at
another
time
;
Therefore
he
reserveth
this
sweet
stile
till
the
time
of
their
sad
trial
by
reason
of
his
departure
.
And
therefore
it
is
given
them
before
,
when
he
speaks
of
their
sufferings
,
Luke
12.4
.
4.
Christs
love
to
his
people
is
not
diminished
by
his
bodily
departure
from
them
,
but
rather
he
thereby
takes
occasion
to
let
out
more
of
it
;
Therefore
also
doth
he
choose
to
call
them
friends
,
now
when
he
is
to
remove
.
5.
In
so
farre
as
beleevers
list
themselves
to
be
servants
to
Christ
,
they
must
stoop
to
be
ignorant
of
what
he
pleaseth
not
to
reveal
;
and
must
blesse
him
that
they
know
their
duty
,
and
should
go
about
it
,
not
enquiring
into
the
reasons
of
it
;
for
,
this
is
the
lot
of
servants
,
(
though
disciples
be
advanced
to
get
more
,
when
their
Master
pleaseth
,
(
A
servant
knoweth
not
what
his
Lord
doth
.
6.
All
the
Fathers
counsel
,
and
what
is
needful
for
us
to
know
,
is
faithfully
revealed
by
Christ
to
his
Apostles
,
and
by
them
to
the
Church
;
for
,
All
things
that
I
have
heard
of
my
Father
,
I
have
made
known
unto
you
.
7
As
the
Apostles
were
admitted
into
great
friendship
,
in
being
taught
the
minde
of
Christ
;
so
it
is
an
evidence
of
Christs
friendship
to
his
people
,
that
they
understand
the
counsel
of
God
in
his
Word
,
and
that
the
secret
of
the
Lord
is
with
them
,
to
clear
their
Election
unto
them
;
to
make
them
know
and
esteem
the
mysteries
of
the
Kingdome
of
God
;
to
make
them
discerne
the
secret
of
his
favour
and
good-will
,
notwithstanding
their
unworthinesse
,
and
many
thick
clouds
;
to
clear
his
purposes
in
his
strange
working
in
the
world
;
and
,
to
clear
their
way
in
dark
steps
and
cases
:
And
all
this
by
his
Word
,
made
clear
and
lively
to
them
by
the
Spirit
;
for
,
this
is
the
reason
why
he
calls
them
friends
,
which
is
true
of
all
believers
in
their
measure
,
as
of
the
Apostles
in
theirs
;
for
,
all
things
that
I
have
heard
of
the
Father
,
I
have
made
known
to
you
.
Verse
16.
Ye
have
not
chosen
me
,
but
I
have
chosen
you
,
and
ordained
you
,
that
you
should
go
and
bring
forth
fruit
,
and
that
your
fruit
should
remain
:
that
whatsoever
ye
shall
ask
of
the
Father
in
my
Name
,
he
may
give
it
you
.
A
third
evidence
of
Christs
love
is
held
out
in
three
particulars
,
each
of
them
following
upon
another
,
1.
That
his
mercy
had
prevented
them
in
their
election
,
both
eternall
unto
salvation
,
and
their
effectual
calling
as
the
effect
thereof
,
as
also
unto
the
office
of
Apostleship
.
2.
That
being
chosen
,
he
had
appointed
them
to
bring
forth
much
and
remaining
fruit
,
in
their
private
stations
,
and
publike
callings
.
3.
That
for
any
thing
they
needed
to
enable
them
to
be
fruitful
,
they
should
have
accesse
to
the
Father
through
him
,
for
obtaining
thereof
.
Whence
learn
,
1.
Such
as
are
true
beleevers
,
and
have
indeed
given
up
themselves
to
Christ
,
to
do
him
service
,
ought
and
will
have
a
singular
estimation
of
Christ
,
preferring
and
exalting
him
in
their
hearts
above
all
other
things
;
for
,
ye
have
not
chosen
me
,
is
not
an
absolute
denial
,
but
,
on
the
contrary
,
imports
they
had
done
so
,
only
in
respect
of
order
he
had
chosen
them
before
.
See
Phil.
3.12
.
2.
It
is
naturally
incident
to
all
men
,
to
dispute
in
their
mindes
against
the
freedome
of
Gods
grace
,
and
to
be
ambitious
to
have
matter
of
boasting
in
themselves
,
and
to
see
somewhat
moving
God
to
let
out
his
love
upon
them
;
Therefore
must
Christ
not
only
assert
his
choosing
of
them
,
but
remove
any
conceit
of
their
choosing
him
first
;
ye
have
not
chosen
me
,
&c.
3.
Whatever
debate
there
be
in
this
matter
,
yet
our
Lord
is
the
preventer
of
all
good
in
us
,
both
by
his
eternal
election
,
and
by
effectual
vocation
,
as
also
by
predeterminating
concurrence
and
influence
to
every
good
work
in
particular
;
for
,
ye
have
not
chosen
me
,
but
I
have
chosen
you
.
See
1
John
4.10
.
4.
As
no
man
may
take
any
office
to
himself
in
Christs
Church
,
unlesse
both
the
office
be
appointed
by
him
,
and
they
appointed
and
called
to
it
;
so
the
reason
why
he
calls
any
to
do
him
service
in
a
particular
office
in
his
Church
,
is
not
any
worth
in
them
,
but
his
own
free
grace
,
who
furnisheth
them
and
setteth
them
to
work
;
for
,
this
holds
true
also
of
their
office
;
ye
have
not
chosen
me
,
but
I
have
chosen
you
.
5.
Such
as
God
hath
chosen
to
eternal
life
,
and
effectually
called
,
are
likewise
ordained
to
serve
Christ
,
and
bring
forth
fruit
to
him
,
in
their
private
stations
,
and
publike
emploiments
;
Therefore
,
it
is
subjoyned
,
and
ordained
you
that
ye
should
bring
forth
fruit
.
6.
Such
as
Christ
hath
honoured
with
a
Ministerial
charge
in
his
house
,
ought
not
to
loiter
in
it
;
nor
to
please
themselves
with
an
high
conceit
of
their
own
dignity
and
advancement
:
But
it
should
be
their
care
to
spend
themselves
,
in
gaining
souls
,
and
bringing
in
fruit
to
Christ
:
for
,
this
holds
true
of
the
Apostles
in
their
calling
in
particular
,
I
have
chosen
you
,
and
ordained
you
that
ye
should
go
and
bring
forth
fruit
.
See
Matth.
28.19
.
7.
Albeit
beleevers
,
and
Christs
servants
,
be
bound
to
their
duty
in
their
stations
and
offices
;
yet
their
fruitfulnesse
depends
not
on
their
diligence
,
but
upon
Christs
commanded
and
appointed
blessing
;
for
,
this
,
I
have
ordained
,
(
or
put
,
and
appointed
you
to
go
and
bring
forth
fruit
,
imports
not
only
that
he
had
appointed
them
to
endeavour
fruitfulnesse
in
the
use
of
means
,
but
that
he
had
appointed
fruitfulnesse
to
follow
upon
their
endeavours
.
See
Eph.
2
10.
Acts
13.48
.
8.
The
fruits
of
a
mans
carriage
and
calling
which
Christ
approveth
of
,
must
be
real
and
solid
,
not
empty
and
evanishing
;
for
,
it
is
fruit
that
may
remain
.
9.
The
solid
fruits
which
beleevers
and
Ministers
bring
forth
,
shall
not
be
lost
,
but
they
will
remain
to
Gods
glory
,
and
their
own
good
,
nourishing
and
confirming
their
faith
and
hope
,
and
confirming
Ministers
in
their
calling
,
that
they
are
approven
of
God
in
it
;
for
,
thus
also
their
fruit
remaineth
,
in
its
use
and
effect
.
10.
Whosoever
are
faithfully
studying
to
be
fruitful
in
their
calling
,
and
particularly
,
honest
Ministers
,
will
finde
many
humbling
wants
in
themselves
,
for
carrying
through
in
it
as
becometh
;
Therefore
it
is
subjoyned
to
the
former
,
that
they
will
be
put
to
need
prayer
.
11.
Such
as
truly
discern
their
own
inabilities
and
wants
,
will
finde
no
help
for
them
,
but
by
prayer
to
God
,
nor
any
accesse
to
God
in
prayer
,
but
through
Christ
;
for
,
they
will
be
put
to
ask
the
Father
,
and
that
,
in
my
Name
,
saith
he
.
12.
It
commends
Christs
love
to
his
people
,
that
when
he
emptieth
them
,
that
they
may
be
sent
to
God
through
him
,
they
shall
not
be
disappointed
,
but
get
a
good
answer
,
were
their
difficulties
never
so
many
,
or
so
great
;
for
,
this
is
an
evidence
of
his
love
,
Whatsoever
ye
shall
ask
of
the
Father
in
my
Name
,
he
shall
give
it
you
.
13.
Albeit
it
be
only
of
free
love
,
and
through
Christs
merit
,
that
the
prayers
of
beleevers
do
finde
accesse
;
yet
their
fruitfulnesse
is
the
way
,
wherein
to
come
speed
;
as
evidencing
their
persons
to
be
reconciled
,
their
condition
to
be
good
,
and
that
they
seek
not
things
from
God
,
to
consume
on
their
lusts
,
Jam.
4.3
.
but
to
enable
them
to
more
fruitfulnesse
;
for
,
this
depends
on
the
former
,
that
your
fruit
should
remain
:
that
whatsoever
ye
shall
ask
,
&c.
he
may
give
it
.
Where
fruitfulnesse
is
commended
as
the
way
to
come
speed
,
and
yet
no
merit
to
be
placed
in
it
,
but
the
supplication
put
up
in
Christs
Name
.
Verse
17.
These
things
I
command
you
,
that
ye
love
one
another
.
Christ
having
thus
commended
his
love
to
them
,
as
the
pattern
and
motive
of
their
duty
;
he
doth
repeat
and
resume
the
former
exhortation
,
v.
12.
and
presseth
it
over
again
by
way
of
conclusion
from
the
former
grounds
.
Whence
learn
,
1.
Mutual
love
is
a
duty
of
great
importance
,
and
very
excellent
in
the
sight
of
God
:
Therefore
doth
Christ
so
oft
repeat
and
inculcate
it
.
2.
Our
hearts
by
nature
are
very
dull
in
taking
up
our
duty
,
and
very
untoward
and
averse
from
the
duty
of
mutual
love
;
for
,
so
much
also
doth
the
inculcating
of
this
exhortation
,
teach
us
.
3.
Such
as
take
a
full
and
serious
view
of
Christs
love
to
them
,
cannot
but
see
themselves
engaged
to
mutual
love
,
and
to
be
without
excuse
,
if
they
neglect
it
;
for
,
upon
the
former
grounds
he
here
repeateth
it
,
as
a
duty
that
cannot
be
declined
.
4.
The
duty
of
mutual
love
is
very
comprehensive
,
and
containeth
many
duties
in
the
bosome
of
it
,
to
which
love
will
stoop
and
condescend
;
Therefore
Christ
exhorts
to
it
,
as
to
many
duties
;
These
things
I
command
you
,
that
ye
love
one
another
.
See
Rom
,
13.8
.
1
Cor.
13.4
,
5
,
6
,
7.
Verse
18.
If
the
world
hate
you
,
ye
know
that
it
hated
me
before
it
hated
you
.
Followeth
the
third
and
last
part
of
the
chapter
,
wherein
Christ
,
that
he
may
yet
more
excite
them
to
mutual
love
,
doth
forewarn
them
of
the
hatred
and
persecution
they
were
to
meet
with
in
the
world
;
and
armeth
them
against
the
same
by
several
arguments
of
consolation
and
encouragement
,
to
v.
22.
Which
in
the
following
purpose
he
further
confirmeth
,
and
vindicates
them
against
all
stumbling
blocks
and
exceptions
.
In
this
verse
their
case
is
intimate
that
the
world
would
hate
them
;
unto
which
is
subjoyned
the
first
argument
of
encouragement
,
taken
from
his
own
example
and
lot
,
so
assuring
them
that
in
their
sufferings
,
they
had
fellowship
with
him
,
who
was
hated
of
the
world
before
them
.
Whence
learn
,
1.
As
beleevers
may
look
for
love
from
Christ
and
Saints
,
so
they
must
expect
trouble
and
hatred
from
the
world
;
for
,
unto
the
former
doctrine
,
concerning
Christs
love
,
and
their
duty
to
love
one
another
,
it
is
subjoyned
,
that
the
world
will
hate
you
.
2.
The
worlds
hatred
of
beleevers
is
a
strong
argument
to
perswade
them
to
love
one
another
;
for
,
this
is
also
subjoyned
as
an
argument
to
presse
mutual
love
,
that
they
are
sure
to
meet
with
hatred
from
others
.
And
indeed
,
when
love
decayeth
,
God
useth
to
kindle
it
up
by
stormes
of
persecution
,
which
cause
Saints
to
draw
together
.
3.
Christ
is
a
faithful
Master
,
who
will
hide
from
his
servants
nothing
of
their
danger
and
difficulties
;
and
it
may
assure
us
of
the
reality
of
his
encouragements
,
that
he
giveth
so
free
warning
of
dangers
:
Therefore
,
doth
he
faithfully
warn
them
here
.
4.
Persecution
ariseth
from
mens
worldly
dispositions
,
and
their
being
of
the
world
;
and
all
who
are
so
,
are
fair
to
be
cruel
persecutors
,
as
they
have
opportunity
;
for
,
the
world
hates
you
,
saith
he
.
5.
As
the
persecution
of
Saints
floweth
from
implacable
malice
in
the
world
against
them
:
so
whoever
do
hate
godlinesse
,
and
the
godly
for
its
sake
,
they
are
already
engaged
in
a
course
of
persecution
,
and
will
go
a
further
length
,
as
they
have
permission
and
opportunity
;
for
this
cause
doth
he
comprehend
all
their
persecutions
and
sufferings
under
the
name
of
hatred
,
as
being
a
persecution
in
Gods
account
,
and
the
rise
of
all
the
worlds
cruelty
.
6.
Hatred
and
persecution
from
the
world
,
is
a
very
hard
and
difficult
lot
to
Saints
,
unlesse
Christ
do
encourage
them
against
and
under
it
;
Therefore
doth
he
not
only
forewarn
,
but
arme
them
also
.
7.
Such
as
would
bear
out
under
sad
lots
,
ought
to
be
well
acquainted
and
studie
seriously
the
condition
of
Christ
and
his
Church
in
all
ages
;
and
what
they
know
,
Christ
will
put
them
to
it
,
to
emprove
it
;
Therefore
,
doth
he
appeal
to
their
knowledge
in
this
matter
of
their
encouragement
,
ye
know
,
&c.
8.
Christ
is
the
prime
object
of
the
worlds
hatred
,
and
they
who
hate
his
members
,
do
hate
himself
first
,
and
them
,
because
of
somewhat
of
him
in
them
;
for
,
saith
he
,
it
hated
me
,
before
it
hated
you
.
9.
As
it
is
a
great
encouragement
in
suffering
times
,
to
know
that
beleevers
before
us
have
met
with
the
like
lots
,
Mat.
5.12
.
So
,
in
particular
,
Christs
going
before
us
in
enduring
the
worlds
hatred
,
may
exceedingly
encourage
sufferers
,
Heb.
12.1
,
2
,
3.
For
,
hereby
not
only
is
his
great
love
commended
,
who
would
offer
himself
to
an
ingrate
world
,
Luke
23.34
.
But
it
serves
further
,
to
guard
our
hearts
against
the
calumnies
cast
upon
us
in
our
sufferings
,
since
he
,
who
was
innocent
,
and
the
Lord
of
glory
,
was
persecuted
under
the
notion
of
a
Samaritane
,
and
what
not
?
To
point
out
our
dignity
,
that
we
should
be
made
conforme
to
our
Head
,
were
it
but
in
suffering
,
and
that
we
should
be
served
heires
to
that
enmity
that
began
at
him
,
and
which
lights
on
us
for
his
sake
:
To
assure
us
of
his
sympathy
,
in
whose
quarrel
we
are
embarqued
,
and
who
drank
of
that
cup
himself
:
To
assure
us
how
easie
this
suffering
will
be
,
he
having
essayed
it
before
us
,
(
as
nothing
will
prove
hard
to
a
beleever
which
Christ
hath
once
tasted
of
)
so
that
we
need
no
more
but
to
follow
him
to
the
spoile
;
and
,
to
assure
us
of
the
victory
,
since
he
hath
already
triumphed
over
the
worlds
hatred
in
our
name
.
So
much
is
held
forth
,
for
the
comfort
of
sufferers
,
in
this
Argument
,
If
the
world
hate
you
,
ye
know
that
it
hated
me
before
it
hated
you
.
Ver.
19.
If
ye
were
of
the
world
,
the
world
would
love
his
own
:
But
because
ye
are
not
of
the
world
,
but
I
have
chosen
you
out
of
the
world
,
therefore
the
world
hateth
you
.
The
second
argument
of
consolation
is
taken
from
what
their
suffering
from
the
world
may
evidence
▪
unto
them
;
Namely
,
that
they
are
not
of
the
world
,
but
chosen
out
of
it
,
and
therefore
the
world
hates
them
;
whereas
if
it
were
otherwise
with
them
,
the
world
would
love
his
own
.
So
the
force
of
the
Argument
,
is
,
partly
,
that
they
behoved
to
make
for
trouble
,
as
being
inevitable
,
considering
they
are
not
of
the
world
;
and
partly
,
their
suffering
from
the
world
was
so
clear
an
evidence
of
their
good
condition
,
that
they
ought
not
to
be
discouraged
at
it
.
What
Christ
saith
,
that
the
world
would
love
his
own
,
doth
not
contradict
the
frequent
experiences
of
wars
,
contentions
and
emulations
,
among
men
of
the
world
.
For
,
1.
If
we
compare
the
hatred
they
carry
toward
their
own
,
with
what
they
have
against
the
godly
,
it
is
nothing
so
violent
and
extream
.
2.
They
dister
not
in
contrary
general
principles
and
ends
,
but
only
in
contrary
lusts
,
and
when
the
interest
of
one
interferes
with
another
,
and
crosseth
it
.
3.
They
do
easily
agree
in
hating
the
godly
,
as
Herod
and
Pontius
Pilate
did
.
4.
Albeit
some
wicked
men
hate
some
wickednesse
,
yet
it
is
not
a
pure
hatred
,
but
for
their
own
corrupt
ends
.
Doct.
1.
There
are
in
this
world
two
seeds
,
who
stand
in
opposition
one
to
another
,
and
betwixt
whom
there
is
a
conspicuous
difference
;
for
,
there
are
some
of
the
world
,
and
some
not
of
the
world
2.
The
difference
betwixt
the
godly
and
the
world
is
not
of
the
godlies
making
,
but
doth
slow
from
Gods
free
grace
;
for
,
ye
are
not
of
the
world
,
but
I
have
chosen
you
out
of
the
world
,
by
eternal
election
,
and
actual
vocation
,
whereby
they
are
made
not
to
be
conforme
to
this
world
,
in
judgement
,
affections
and
practice
.
3.
Christ
by
his
free
grace
can
make
a
great
change
in
men
,
and
make
excellent
vessels
out
of
the
vilest
matter
;
for
,
saith
he
,
I
have
chosen
you
,
to
all
this
dignity
and
excellent
condition
,
out
of
the
world
.
4.
Saints
,
being
separate
from
the
world
,
and
their
courses
,
must
expect
to
be
hated
by
the
world
,
upon
that
very
account
;
and
that
because
the
world
hates
God
and
his
image
in
them
,
and
they
cannot
endure
to
be
condemned
by
the
light
that
shineth
in
the
godly
;
for
,
because
I
have
chosen
you
out
of
the
world
,
therefore
doth
the
world
hate
you
.
5.
As
the
world
do
keep
up
their
love
from
the
godly
,
so
their
love
will
be
little
worth
to
a
right
discerner
;
when
he
considereth
that
to
be
beloved
of
the
world
is
but
an
ill
token
,
and
evidenceth
that
either
the
person
beloved
is
of
their
own
stamp
,
or
,
at
least
,
complieth
too
much
with
their
evil
fashions
;
therefore
,
doth
he
illustrate
this
from
the
contrary
,
If
ye
were
of
the
world
,
the
world
would
love
his
own
.
6.
As
evidences
of
our
Regeneration
are
worthy
to
be
sought
after
,
at
any
rate
;
so
in
particular
,
it
may
sweeten
the
worlds
hatred
to
Saints
,
when
they
consider
that
the
world
cannot
sincerely
love
what
is
good
:
And
therefore
their
hating
of
them
for
good
,
is
a
real
confirmation
of
their
good
estate
;
for
,
this
is
the
encouragement
,
that
the
world
hateth
you
,
because
I
have
chosen
you
out
of
the
world
.
Verse
20.
Remember
the
word
that
I
said
unto
you
,
The
servant
is
not
greater
then
the
Lord
.
If
they
have
persecuted
me
,
they
will
also
persecute
you
:
If
they
have
kept
my
saying
,
they
will
keep
yours
also
.
The
third
Argument
of
consolation
(
amplifying
and
enlarging
the
first
,
and
wherein
he
expounds
that
hatred
,
v.
18.
to
comprehend
both
persecution
of
their
person
,
and
contempt
of
their
doctrine
)
is
taken
from
the
inevitablenesse
of
trouble
,
considering
their
relation
to
Christ
,
as
servants
to
their
Master
;
and
the
equity
that
is
in
this
,
that
they
should
be
no
better
intreated
then
he
was
,
both
in
their
person
and
Ministry
.
Whence
learn
,
1.
Christs
words
are
not
spoken
at
randome
,
but
to
good
purpose
,
and
may
,
long
after
they
are
heard
,
serve
us
in
much
stead
;
Therefore
doth
he
remit
them
to
the
word
that
he
said
unto
them
,
Matth.
10.24
.
John
13.16
.
2.
The
Word
of
God
,
rightly
emproven
,
is
a
special
mean
of
patience
and
encouragement
under
sufferings
;
Therefore
doth
he
send
them
to
it
.
3.
As
we
ought
not
to
sleight
the
Word
,
but
lay
it
up
as
we
hear
it
;
so
in
an
houre
of
tentation
and
trouble
,
we
ought
to
remember
on
what
we
have
heard
,
as
being
spoken
for
our
use
in
such
cases
:
Therefore
,
saith
he
,
Remember
the
word
that
I
said
unto
you
,
when
they
are
to
resolve
on
troubles
.
4.
Of
all
that
we
hear
,
nothing
is
so
effectual
to
arme
us
with
patience
,
and
encourage
us
under
troubles
,
as
to
be
much
acquainted
with
Christ
,
his
usage
in
the
world
,
and
his
deportment
under
it
;
Therefore
doth
he
,
in
particular
,
call
to
remembrance
,
what
he
had
said
concerning
his
suffering
,
who
was
their
Master
.
5.
Christs
servants
cannot
in
reason
expect
better
entertainment
then
he
found
in
the
world
;
for
,
he
mentions
his
sufferings
,
that
they
may
close
with
that
truth
,
The
servant
is
not
greater
then
the
Lord
,
which
,
as
before
,
it
preached
humility
,
chap.
13.16
.
so
here
,
patience
and
submission
.
6.
Such
as
have
a
sow
esteem
of
themselves
,
and
an
high
esteem
of
Christ
,
who
yet
stooped
to
suffer
more
then
they
are
put
to
,
will
easily
be
brought
to
stoop
,
and
be
patient
in
trouble
;
Therefore
doth
he
propound
the
comparison
under
the
termes
of
servant
and
Lord
,
that
thoughts
of
the
one
and
the
other
may
perswade
them
to
submit
,
and
not
think
it
strange
,
that
if
they
have
persecuted
me
,
they
also
persecute
you
,
&c.
7.
Hatred
against
Christ
and
his
servants
,
will
resolve
in
cruelty
against
their
persons
as
there
is
opportunity
:
for
,
so
doth
he
explain
it
,
They
persecuted
me
,
and
will
persecute
you
.
8.
As
contemners
of
doctrine
in
the
mouth
of
faithful
messengers
,
are
upon
their
way
to
persecute
their
persons
:
so
also
their
very
contempt
is
a
most
cruel
persecution
in
Christs
account
,
and
in
the
account
of
godly
Ministers
,
who
cannot
but
be
sadly
afflicted
with
the
ill
successe
of
their
Ministery
;
for
both
these
causes
,
it
is
added
to
the
persecuting
of
their
persons
,
If
they
have
kept
my
saying
,
they
will
keep
yours
also
,
that
is
,
they
will
keep
the
one
no
better
then
they
did
the
other
.
9.
Whatever
pretence
of
respect
men
may
have
to
the
Word
,
yet
they
are
but
real
despisers
thereof
,
so
long
as
they
do
not
lay
it
up
as
a
treasure
in
their
heart
,
and
observe
it
in
their
practice
;
for
,
this
is
it
he
requireth
,
that
they
keep
his
saying
.
10.
It
is
the
great
advantage
of
beleevers
,
that
Christ
and
they
have
the
same
common
friends
and
enemies
,
and
are
embarqued
together
in
sufferings
;
therefore
doth
he
parallel
their
case
with
his
,
If
they
have
persecuted
me
,
they
will
also
persecute
you
,
if
they
have
kept
my
saying
,
they
will
keep
yours
also
.
Verse
21.
But
all
these
things
will
they
do
unto
you
for
my
Names
sake
,
because
they
know
not
him
that
sent
me
.
The
fourth
Argument
of
consolation
is
taken
from
the
goodnesse
of
the
cause
of
their
sufferings
,
as
being
for
his
Names
sake
.
Which
is
further
amplified
from
the
cause
of
the
worlds
violence
on
that
quarrel
;
to
wit
,
their
ignorance
of
God
who
sent
him
,
and
consequently
of
the
wise
contrivance
of
the
mystery
of
Redemption
.
Whence
learn
,
1.
The
godly
,
and
particularly
,
faithful
Ministers
ought
to
expect
trial
from
the
world
,
in
great
multiplicity
and
variety
;
Therefore
,
saith
he
,
All
these
things
will
they
do
unto
you
,
pointing
chiefly
to
that
opposition
both
against
their
persons
and
doctrine
,
v.
20.
2.
It
is
the
duty
of
beleevers
,
and
particularly
,
of
faithful
Ministers
,
to
own
and
avow
the
Name
of
Christ
,
his
truth
and
glory
,
whatever
befal
them
;
for
,
their
suffering
for
his
Names
sake
,
importeth
that
they
stand
for
it
.
3.
The
great
quarrel
of
the
world
against
beleevers
,
is
,
for
the
Name
of
Christ
;
And
as
when
the
world
was
heathenish
,
this
quarrel
was
avowed
:
so
however
now
some
other
thing
be
pretended
,
yet
it
is
the
quarrel
still
;
for
,
All
these
things
will
they
do
unto
you
for
my
Names
sake
.
4.
A
good
cause
may
make
suffering
for
it
,
easie
,
when
we
consider
our
mercy
to
be
honoured
to
be
for
Christ
;
and
that
we
have
so
much
sin
and
guilt
,
as
might
draw
on
more
uncomfortable
exercise
;
for
it
is
an
encouragement
here
,
that
they
will
do
these
things
unto
you
for
my
Names
sake
.
See
Acts
5.41
.
5
None
do
oppose
the
doctrine
of
the
Gospel
in
the
mouths
of
Christs
servants
,
or
do
persecute
them
for
its
sake
,
but
they
bewray
their
grosse
ignorance
thereof
,
and
of
God
and
Christ
,
and
what
relation
he
hath
to
the
Father
:
for
,
they
will
do
these
things
,
because
they
know
not
him
that
sent
me
.
Verse
22.
If
I
had
not
come
and
spoken
unto
them
,
they
had
not
had
sin
:
but
now
they
have
no
cloke
for
their
sin
.
Because
the
former
Arguments
of
consolation
contain
somewhat
at
which
his
weak
followers
might
readily
offend
;
As
namely
,
That
Christ
should
be
unknown
and
hated
in
the
world
,
yea
,
and
so
hated
,
as
they
his
followers
should
be
hated
for
his
sake
,
Therefore
Christ
subjoynes
other
Arguments
to
encourage
them
,
by
obviating
all
scandal
which
might
be
taken
at
the
cause
of
their
suffering
,
and
his
being
hated
in
the
world
.
The
first
argument
is
taken
from
the
miserable
condition
of
persecutors
,
which
their
hating
of
him
did
evidence
.
This
is
prosecute
in
three
particular
aggravations
of
their
sin
who
did
so
:
In
the
first
whereof
(
in
this
verse
)
is
declared
.
That
however
their
ignorance
,
v.
21.
might
seem
to
plead
for
them
;
yet
his
presence
and
doctrine
did
take
away
all
excuses
and
pretexts
;
did
prove
them
to
hate
him
out
of
inexcusable
malice
;
and
,
did
so
aggravate
their
guilt
,
that
it
had
otherwise
been
nothing
,
in
respect
of
what
it
is
now
.
Whence
learn
,
1.
The
consideration
of
the
great
sin
of
persecutors
may
encourage
the
godly
,
and
guard
their
heart
under
suffering
;
as
being
an
evidence
that
God
approveth
of
them
and
their
quarrel
,
when
he
is
so
displeased
with
these
who
oppose
them
;
and
that
they
cannot
take
them
to
the
other
side
,
but
they
must
make
God
their
party
;
for
,
this
is
an
Argument
of
consolation
,
taken
from
the
aggravation
of
the
sin
of
persecutors
.
2.
As
the
presence
and
doctrine
of
Christ
in
the
world
,
is
the
greatest
of
mercies
offered
unto
it
;
so
it
is
a
sad
case
,
when
that
mercy
is
by
men
turned
into
a
plague
,
and
matter
of
dittay
against
themselves
;
as
here
,
his
coming
,
and
speaking
unto
them
,
was
an
occasion
to
render
them
inexcusable
,
3.
Albeit
all
men
,
even
these
who
live
without
the
written
Word
,
be
guilty
of
sin
,
both
original
and
actual
;
yet
sins
against
the
Gospel
,
and
of
these
who
hear
it
,
are
of
so
deep
a
dye
,
that
the●sins
of
the
world
besides
are
no
sins
,
in
comparison
thereof
.
And
that
because
these
sins
are
against
the
greatest
of
mercies
,
yea
,
and
the
remedy
of
sin
,
and
against
great
means
;
Therefore
,
saith
he
,
If
I
had
not
come
and
spoken
unto
them
,
they
had
not
had
sin
.
4.
It
is
a
great
snare
upon
sinners
,
that
when
they
do
greatest
wrongs
,
they
may
have
many
cloakes
of
hypocrisie
,
or
pretexts
of
ignorance
,
necessity
,
infirmity
,
&c
to
hide
from
themselves
and
others
the
odiousnesse
thereof
;
for
,
so
is
imported
,
that
they
had
some
cloke
,
or
pretext
of
excuse
for
their
sin
.
5.
Albeit
the
Lord
will
graciously
consider
and
pity
his
own
,
who
plead
ignorance
,
infirmity
,
or
tentation
,
in
particular
sailings
,
providing
they
be
sincere
,
and
flee
to
the
blood
of
Christ
,
even
for
purging
away
of
these
failings
;
Yet
the
doctrine
of
the
Gospel
doth
take
away
all
pretence
and
excuse
from
wicked
sinners
,
as
holding
out
convincing
light
that
they
cannot
pretend
ignorance
,
and
letting
them
see
a
remedy
,
if
they
will
come
to
Christ
:
for
,
Now
,
they
have
no
cloake
for
their
sinne
.
6.
It
doth
highly
agravate
sin
,
when
men
persist
in
it
after
all
pretexts
are
taken
from
them
;
for
,
this
made
other
sins
to
be
no
sin
in
comparison
of
theirs
,
that
now
they
have
no
cloake
for
their
sin
,
and
yet
do
sin
on
.
Ver.
23.
He
that
hateth
me
,
hateth
my
Father
also
.
The
second
aggravation
of
their
sin
,
is
,
that
their
hatred
of
him
is
joyned
with
hatred
of
the
Father
also
.
Whence
learn
,
1.
Whatever
wicked
men
do
pretend
,
yet
naturally
they
are
haters
of
God
,
in
so
far
as
they
love
him
not
with
all
their
heart
,
or
do
hate
that
he
should
crosse
their
lusts
▪
by
his
commands
,
providences
,
and
corrections
;
for
,
there
are
,
saith
he
,
who
hate
my
Father
.
2.
The
great
opposition
and
hatred
against
God
in
the
world
,
appears
chiefly
in
opposition
against
Christ
,
who
is
the
great
Butt
of
contradiction
in
the
world
;
Therefore
are
they
conjoyned
here
,
and
the
one
is
clearing
the
other
.
3.
Let
men
pretend
never
so
much
holiness
or
respect
to
,
God
;
Yet
if
they
hate
Christ
or
his
Gospel
,
they
are
but
haters
of
God
;
who
is
one
in
essence
with
his
Son
;
who
sent
him
into
the
world
as
his
Ambassadour
;
and
,
who
is
in
him
reconciling
the
world
by
the
Word
of
the
Gospel
;
Therefore
,
whereas
Christs
being
hated
by
the
Pharisees
,
who
gave
out
themselves
to
be
so
eminent
for
God
,
might
seem
to
rub
on
himselfe
,
he
removes
and
retorts
this
,
saying
,
He
that
hateth
me
,
hateth
my
Father
also
.
Verse
24.
If
I
had
not
done
among
them
the
workes
which
none
other
man
did
,
they
had
not
had
sinne
:
but
now
have
they
both
seen
,
and
hated
both
me
and
my
Father
.
The
third
aggravation
of
their
sin
,
is
taken
from
his
great
miracles
;
That
having
done
so
great
and
singular
works
among
them
,
which
they
had
seen
,
yet
they
did
both
hate
him
and
his
Father
:
and
so
came
to
an
height
of
sin
,
in
comparison
of
which
,
other
sins
were
as
nothing
.
While
he
saith
,
he
had
done
works
whith
none
other
man
did
,
to
omit
what
is
said
of
his
promise
to
his
disciples
,
Chap.
14.12
.
whose
works
are
not
here
to
be
secluded
,
but
are
a
part
of
his
works
,
rendring
them
inexcusable
.
It
is
only
to
be
marked
,
That
however
many
miracles
were
done
by
many
before
him
,
yet
his
did
surp●sse
them
all
,
for
number
,
variety
,
kinde
,
(
as
not
being
terrible
as
many
of
Moses
his
miracles
were
)
and
manner
of
doing
them
,
in
his
own
name
,
and
not
as
others
,
who
obtained
the
doing
thereof
only
by
prayer
from
God
.
Beside
,
this
was
sufficient
for
their
conviction
,
that
no
wicked
man
,
such
as
they
supposed
him
to
be
,
could
do
what
he
did
.
Doctrine
1.
Christ
did
work
such
miraculous
works
,
as
were
singular
,
and
evidently
cleared
what
he
was
;
for
,
they
were
works
which
none
other
man
did
.
2.
Christs
condescending
to
prove
what
he
was
,
and
to
confirme
his
doctrine
,
by
unparallel'd
miracles
,
doth
aggravate
the
sin
of
despisers
,
far
above
what
it
would
be
without
them
;
for
,
as
he
said
before
of
his
doctrine
,
v.
22.
So
here
also
of
his
miracles
confirming
the
same
,
If
I
had
not
done
among
them
the
works
which
none
other
man
did
,
they
had
not
had
sin
.
And
this
doth
also
reach
us
,
who
have
the
same
doctrine
confirmed
by
the
same
miracles
.
3.
Clearest
light
and
conviction
of
Gods
singular
power
in
,
or
,
with
,
any
of
his
,
will
not
gaine
enemies
;
But
the
more
God
manifests
of
himself
to
,
or
,
in
his
people
,
they
may
look
for
the
more
opposition
:
for
,
they
have
seen
(
not
only
with
their
eyes
but
many
of
them
convinced
in
their
mindes
)
and
yet
hated
.
4.
The
clearnesse
of
conviction
and
light
,
when
it
doth
not
gain
men
,
will
contribute
much
to
heighten
their
malice
against
what
they
see
,
and
will
not
embrace
:
Therefore
is
hatred
subjoyned
as
following
seeing
;
they
have
both
seen
,
and
hateth
both
me
and
my
Father
.
Verse
25.
But
this
cometh
to
passe
,
that
the
word
might
be
fulfilled
that
is
written
in
their
law
,
They
hated
me
without
a
cause
.
The
second
argument
of
consolation
,
obviating
the
scandal
of
his
being
hated
in
the
world
,
is
taken
from
the
prediction
thereof
in
Scripture
.
For
this
end
he
citeth
a
passage
from
Psal.
35.19
.
which
though
it
had
its
own
accomplishment
in
David
as
a
type
,
yet
it
relateth
also
unto
Christ
,
as
the
substance
.
For
this
connexion
of
the
prediction
with
the
event
compare
what
is
said
on
Ch.
12.37
,
38
,
39
,
40.
Only
Hence
learn
,
1.
The
eying
of
God
,
and
his
decree
and
providence
about
hard
lots
,
is
a
mean
to
make
them
more
easie
,
and
lesse
stumbled
at
;
for
hereby
we
are
encouraged
to
beleeve
that
there
is
more
in
them
,
then
we
can
see
,
and
that
nothing
cometh
to
passe
without
him
:
Therefore
doth
he
guard
against
their
stumbling
at
his
lot
,
by
pointing
out
a
decree
and
providence
in
it
,
intimate
long
age
.
2.
The
comfortable
sight
of
Gods
purpose
and
providences
about
his
people
,
is
only
to
be
found
in
Scripture
,
and
when
it
is
found
agreeable
to
a
Scripture
way
;
Therefore
doth
he
remit
them
to
see
this
,
in
what
was
written
in
their
law
.
3.
It
is
a
sad
case
,
when
mens
greatest
dignities
contribute
to
aggravate
their
iniquity
,
as
it
will
be
with
the
abusers
thereof
;
Therefore
,
doth
he
call
the
Scripture
,
their
law
(
of
which
title
,
see
further
on
ch.
8
17.
&
10.34
)
to
point
out
their
great
sinne
,
whose
priviledge
it
was
to
enjoy
the
Word
,
Rom.
9.4
.
and
yet
were
persecutors
,
rather
accomplishing
what
was
foretold
of
persecutors
,
then
obeying
the
directions
thereof
.
4.
The
Scriptures
are
of
infallible
verity
,
and
may
be
leaned
to
,
in
what
they
declare
,
promise
,
or
foretel
;
for
,
This
cometh
to
passe
,
that
the
word
might
be
fulfilled
that
was
written
in
their
law
.
He
will
see
nothing
of
it
unaccomplished
.
5.
Christ
hath
been
a
very
sweet
subject
to
the
Church
of
the
Old
Testament
,
to
think
,
speak
,
and
sing
of
him
;
for
,
by
many
citations
applyed
to
him
,
it
is
apparent
he
hath
been
much
in
their
minde
.
6.
Christs
sufferings
are
a
very
sweet
meditation
to
Saints
in
their
troubles
,
as
assuring
them
of
a
sympathizer
,
and
that
the
sting
is
taken
out
of
their
sufferings
;
Therefore
,
David
in
the
Psalmes
,
speaking
of
his
own
sufferings
,
doth
so
often
look
out
of
the
sufferings
of
Christ
,
as
this
and
other
citations
make
manifest
.
7.
It
evidenceth
the
worlds
malice
against
Christ
and
his
followers
,
that
their
innocency
cannot
shelter
them
from
their
cruelty
;
And
it
is
Christ
and
his
peoples
encouragement
,
that
their
malice
and
cruelty
is
causelesse
;
for
,
so
much
is
imported
in
the
Scripture
cited
,
as
it
relates
to
David
and
Christ
both
,
They
hated
me
without
a
cause
.
See
Psalm
109.4
.
Verse
26.
But
when
the
Comforter
is
come
,
whom
I
will
send
unto
you
from
the
Father
,
even
the
Spirit
of
truth
,
which
proceedeth
from
the
Father
,
he
shall
testifie
of
me
.
27.
And
ye
also
shall
bear
witnesse
,
because
ye
have
been
with
me
from
the
beginning
.
The
third
and
last
argument
of
consolation
,
obviating
this
scandal
,
is
,
That
however
he
had
suffered
injustly
,
&
lien
under
many
aspersions
cast
upon
him
by
the
world
,
and
much
hatred
of
his
person
and
doctrine
from
them
:
Yet
all
these
should
be
wiped
off
by
the
coming
of
the
Spirit
,
who
should
testifie
of
him
,
and
make
his
person
and
doctrine
to
be
acknowledged
in
the
world
.
And
they
themselves
should
be
enabled
to
bear
witness
concerning
him
,
having
been
with
him
from
the
beginning
.
As
for
the
conjunction
of
the
Spirits
witnessing
and
theirs
,
it
is
thus
to
be
understood
;
That
the
Spirit
being
poured
out
on
them
,
should
enable
them
to
bear
witnesse
of
him
,
and
should
be
assisting
to
them
therein
;
partly
,
by
his
extraordinary
work
upon
themselves
,
and
the
miraculous
works
accompanying
their
doctrine
;
and
,
partly
,
by
accompanying
their
testimony
with
conviction
upon
many
,
and
with
his
inward
seal
upon
the
hearts
of
beleevers
.
From
v.
26.
(
omitting
what
hath
be●n
said
of
this
Comforter
,
and
Spirit
of
truth
,
on
Chap.
14
16
,
17.
)
Learn
,
1.
As
the
Father
and
Son
are
two
distinct
persons
in
the
Godhead
,
so
the
Holy
Ghost
is
the
third
person
,
who
proceedeth
from
the
Father
and
the
Son
,
for
,
he
is
sent
,
and
cometh
and
testifieth
,
which
are
things
proper
to
a
person
;
and
he
proceedeth
from
the
Father
,
and
the
Son
sendeth
him
from
the
Father
,
which
necessarily
supposeth
his
proceeding
from
him
;
because
this
order
of
operation
and
sending
by
the
Son
from
the
Father
,
followeth
upon
the
order
of
his
subsistence
.
2.
The
great
doctrine
of
the
Gospel
,
is
,
to
hold
out
Christ
,
what
he
is
,
that
men
do
not
mistake
or
calumniate
him
,
but
may
embrace
and
beleeve
in
him
;
for
,
in
this
,
all
these
witnesses
must
concurre
,
to
testifie
of
me
.
3.
The
doctrine
of
the
Gospel
,
concerning
Christ
,
is
so
great
a
mystery
,
that
it
is
very
hardly
beleeved
and
received
in
the
world
;
for
,
so
much
is
imported
in
that
there
must
be
so
many
witnesse
.
So
1
Tim
3.16
.
it
is
a
mystery
,
that
he
is
beleeved
on
in
the
world
.
4.
Neither
the
hearing
of
Christ
himself
preach
,
nor
the
sight
of
his
glorious
miracles
,
will
work
on
a
people
,
without
the
concurrence
of
the
Spirit
poured
out
:
Therefore
,
albeit
Christ
had
these
witnesses
.
v.
22
,
24.
yet
it
is
needed
further
,
that
the
Spirit
testifie
of
him
.
5.
The
Spirit
of
the
Lord
did
sufficiently
vindicate
Christs
glory
,
and
confirme
the
truth
of
the
Gospel
,
by
his
miraculous
operations
in
the
primitive
times
;
for
,
by
this
mean
,
was
Christ
testified
of
,
and
to
this
doth
Christ
remit
his
disciples
for
their
encouragement
.
6.
Not
only
did
the
Spirit
afford
sufficient
matter
of
confirmation
and
conviction
,
in
these
his
extraordinary
operations
,
but
where
he
pleaseth
to
carry
these
in
on
hearts
,
he
will
either
make
men
savingly
acknowledge
the
excellency
of
a
despised
Christ
,
or
,
at
least
,
convince
them
thereof
;
for
,
this
prediction
,
He
shall
testifie
of
me
,
imports
,
not
only
that
he
shall
afford
sufficient
matter
of
testimony
,
but
,
that
eventually
also
it
should
be
,
one
way
or
other
,
effectual
on
many
.
From
v.
27.
Learn
,
1.
The
Spirit
bea●eth
no
testimony
unto
Christ
,
but
with
,
and
according
to
the
testimony
given
by
the
Apostles
in
their
doctrine
and
writings
;
for
,
they
are
conjoyned
here
,
he
shall
testifie
,
and
ye
also
shall
bear
witnesse
.
See
Act.
5.32
.
2.
It
is
the
great
work
,
and
high
honour
,
of
Apostles
and
Ministers
,
to
commend
Christ
,
and
to
bear
witness
of
his
excellency
,
against
all
calumnies
,
prejudices
,
and
misconstructions
,
of
one
or
other
;
for
,
it
is
their
work
,
to
bear
witnesse
3.
Such
as
would
be
faithful
witness-bearers
of
Christ
,
have
need
of
much
of
the
Spirit
,
to
enable
,
assist
,
and
accompany
them
;
Therefore
,
the
one
must
go
before
,
and
with
the
other
,
he
shall
testifie
,
and
ye
shall
bear
witnesse
.
4.
It
may
confirme
our
faith
in
embracing
the
Apostles
testimony
of
Christ
,
that
what
they
delivered
concerning
him
,
they
were
eye
and
ear
witnesses
thereof
,
and
they
intended
not
to
deceive
us
;
as
may
appear
from
the
nature
of
their
doctrine
,
so
crosse
to
our
humours
;
by
their
not
seeking
their
own
ease
or
interest
in
preaching
it
;
by
not
going
into
corners
with
their
testimony
,
but
avowing
openly
what
was
openly
done
,
none
daring
refute
them
;
and
,
by
their
harmony
among
themselves
;
for
,
they
are
sit
witnesses
,
because
ye
have
been
with
me
from
the
beginning
.
See
1
Joh.
1.1
.
Hence
it
was
that
only
such
a
one
was
chosen
to
supply
Juda's
roome
,
Act.
1.21
,
22.
5.
As
God
admits
any
of
us
to
know
any
thing
of
Christ
,
we
are
bound
to
witnesse
the
same
,
in
our
places
and
stations
:
for
,
so
much
may
this
general
teach
us
,
ye
shall
bear
witnesse
,
because
ye
have
been
with
me
,
&c.
CHAP.
XVI
.
IN
this
Chapter
(
wherewith
this
farewel
Sermon
is
closed
)
Christ
goeth
on
to
let
out
more
of
his
heart
unto
his
disciples
,
and
doth
resume
many
of
the
most
necessary
points
formerly
spoken
of
,
and
sweetly
enlargeth
the
same
.
The
Chapter
may
be
taken
up
in
four
principal
parts
:
In
the
first
whereof
,
Christ
further
prosecutes
that
purpose
begun
in
the
former
Chapter
concerning
their
sufferings
:
Wherein
,
he
intimateth
his
scope
in
foretelling
thereof
,
v.
1.
expresseth
more
particularly
what
sufferings
they
were
to
meet
with
,
v.
2.
propoundeth
grounds
of
encouragement
under
such
a
lot
,
v.
3
,
4
—
and
giveth
a
reason
why
he
did
no
sooner
give
them
this
distinct
warning
,
v.
—
4.
In
the
second
part
of
the
Chapter
he
again
intimateth
his
departure
:
reprehending
their
abuse
of
this
warning
,
v.
5
,
6.
And
encourageth
them
against
the
bitterness
of
this
lot
,
1.
By
the
promise
of
the
holy
Spirit
,
who
would
not
come
,
but
on
his
departure
,
v.
7.
and
who
,
being
come
,
would
convince
the
world
,
v.
8
,
9
,
10
,
11.
instruct
them
,
v.
12
,
13.
and
glorifie
him
,
by
what
he
should
communicate
of
and
from
him
,
who
is
one
and
equal
with
the
Father
,
v
,
14
,
15.
2.
By
a
promise
,
that
however
he
was
shortly
to
be
removed
,
yet
they
should
shortly
after
that
,
see
him
again
:
which
is
propounded
,
v.
16.
and
(
by
occasion
of
the
disciples
doubtfulness
,
v.
17
,
18.
)
is
more
fully
explained
,
v.
19
,
20
,
21
,
22.
3.
By
a
promise
of
their
increase
in
knowledge
,
and
(
4.
)
of
successe
in
their
prayers
put
up
in
his
name
:
both
which
are
propounded
,
v.
23.
and
further
amplified
and
enlarged
,
v.
24
,
25
,
26
27
,
28.
In
the
third
part
of
the
Chapter
,
The
disciples
making
a
fair
profession
of
their
proficiency
by
his
former
doctrine
,
v.
29
,
30.
their
presumption
herein
is
checked
,
and
they
forewarned
of
their
scattering
and
deserting
of
him
,
v.
31
,
32.
The
last
part
of
the
Chapter
containeth
the
conclusion
of
the
whole
Sermon
,
pointing
out
his
scope
in
all
of
it
,
v.
33.
Ver
1.
THese
things
have
I
spoken
unto
you
,
that
ye
should
not
be
offended
.
In
the
first
part
of
the
Chapter
,
Christ
prosecutes
his
former
doctrine
concerning
his
disciples
sufferings
,
in
four
particulars
.
In
the
first
whereof
(
in
this
verse
)
he
points
out
what
he
aimed
at
in
intimating
and
foretelling
this
their
hard
lot
;
Namely
,
that
by
this
warning
they
might
be
so
armed
,
and
so
fortified
by
the
encouragements
subjoyned
,
as
not
to
stumble
at
it
,
when
it
came
to
passe
.
Whence
learn
,
1.
Christ
speaks
nothing
to
his
people
at
randome
,
but
what
he
hath
well
digested
as
needful
for
them
,
and
which
they
should
accordingly
ponder
and
esteeme
of
;
Therefore
doth
he
shortly
resume
what
he
had
spoken
,
as
being
of
much
importance
,
and
seriously
to
be
thought
upon
by
them
.
These
things
have
I
spoken
unto
you
.
2.
It
is
not
enough
to
consider
what
Christ
saith
,
unlesse
also
we
take
notice
of
his
scope
in
speaking
of
it
;
which
oft-times
we
are
ready
to
mistake
,
unless
he
reveal
it
.
Therefore
,
whereas
they
might
be
ready
to
sink
in
sorrow
upon
this
intimation
,
he
must
tell
them
he
hath
another
scope
in
it
,
These
things
have
I
spoken
unto
you
,
that
ye
should
not
be
offended
.
3.
It
is
no
strange
thing
to
see
many
things
concerning
Christs
person
,
doctrine
,
way
of
dealing
,
&c.
occurre
as
stumbling
blocks
in
the
way
of
professours
,
to
make
them
fall
and
turn
out
of
the
way
;
And
particularly
,
affl●ctions
and
persecutions
accompanying
Christ
and
the
Gospel
,
are
grievous
stumbling
blocks
,
and
do
prove
a
neck
break
to
many
:
for
,
it
is
here
supposed
,
that
by
reason
of
this
lot
they
will
be
ready
to
be
offended
,
or
,
stumbled
and
scandalized
,
to
divert
them
from
good
,
&
tempt
them
to
make
apostasie
.
4.
Afflictions
and
persecutions
are
so
searching
,
and
trying
,
that
even
the
best
have
need
to
be
guarded
against
the
scandal
thereof
;
for
,
even
disciples
have
need
to
be
spoken
unto
,
that
they
be
not
offended
.
5.
How
strongly
so
ever
tentations
and
prejudices
may
seem
to
plead
for
stumbling
at
Christ
,
in
a
day
of
trial
;
Yet
it
is
most
necessary
that
professours
do
not
stumble
;
seeing
there
is
no
safe
retreat
without
a
neck-break
;
Therefore
doth
he
propound
it
,
as
a
necessary
duty
,
that
however
matters
go
,
they
be
not
offended
.
6.
Whatever
stumbling
blocks
be
laid
in
the
way
of
professours
,
and
how
many
soever
do
stumble
and
fall
upon
them
;
Yet
there
are
,
sufficient
means
to
prevent
their
stumbling
,
and
to
convince
them
that
there
is
no
just
cause
,
why
they
should
offend
;
for
,
here
he
intimateth
,
that
he
had
taken
sufficient
course
,
that
they
should
not
be
offended
.
7.
The
Word
of
Christ
(
and
particularly
,
his
intimation
of
the
crosse
,
and
encouragements
against
the
same
)
is
a
sufficient
guard
against
offences
and
scandals
at
the
crosse
;
For
,
1.
His
intimation
warneth
men
of
their
danger
,
so
that
they
have
themselves
to
blame
,
if
they
be
not
armed
with
resolution
,
but
still
promise
great
things
to
themselves
.
And
it
doth
assure
beleevers
,
that
he
hath
an
eternal
purpose
and
effectual
providence
about
these
things
which
he
can
foretell
before
they
come
to
passe
.
2.
He
guardeth
this
intimation
with
so
many
encouragements
and
antidotes
in
the
Word
,
as
it
cannot
prove
deadly
to
them
that
emprove
the
same
.
3.
The
Word
rightly
emproven
,
doth
purge
out
idols
and
lusts
,
which
tempt
men
to
stumble
;
doth
direct
their
way
in
dark
cases
,
that
they
may
not
stumble
;
and
,
doth
afford
such
confirmations
of
faith
,
as
may
support
their
hearts
under
trouble
,
and
such
intimations
of
the
severity
of
God
,
as
may
deterre
them
from
apostasie
.
Therefore
,
saith
he
,
These
things
(
both
of
intimation
and
encouragement
mentioned
in
the
former
Chapter
)
have
I
spoken
unto
you
,
that
ye
should
not
be
offended
.
Not
only
was
this
the
scope
of
his
doctrine
and
intimation
,
but
these
were
a
sufficient
mean
to
prevent
their
stumbling
,
however
they
not
emproving
the
same
,
were
offended
for
a
time
,
Matth.
26.31
.
Ver.
2.
They
shall
put
you
out
of
their
Synagogues
:
yea
,
the
time
cometh
,
that
whosoever
killeth
you
,
will
think
that
he
doth
God
service
.
In
the
second
place
,
he
more
particularly
expresseth
what
sufferings
they
were
to
meet
with
,
not
naming
every
particular
kinde
of
suffering
,
but
instancing
in
two
of
the
saddest
kindes
thereof
,
which
may
comprehend
all
the
rest
,
as
inferiour
thereunto
.
One
,
of
spiritual
censures
of
the
Church
,
of
which
excommunication
is
the
saddest
:
The
other
,
of
bodily
sufferings
,
whereof
a
violent
death
is
the
sharpest
.
Both
these
he
warnes
them
of
,
foretelling
that
they
may
look
for
excommunication
from
the
Jewes
as
a
Church
(
of
which
see
Chap.
9.34
.
and
12.42
.
)
and
for
violent
deaths
from
them
or
others
,
in
a
tumultuous
way
,
or
from
civil
authority
abusing
their
powers
.
Yea
,
and
that
they
may
look
,
in
their
saddest
sufferings
,
to
be
laden
with
reproach
,
their
persecutors
,
through
blind
zeal
thinking
it
acceptable
service
,
and
a
sweet
smelling
sacrifice
to
God
,
to
put
them
to
death
.
In
speaking
of
excommunication
and
death
,
he
subjoynes
death
to
the
former
,
as
sadder
then
it
;
Not
because
it
is
simply
sadder
to
dye
,
then
to
be
cut
off
from
the
society
and
priviledges
of
Gods
people
(
if
their
excommunication
had
been
such
)
But
because
in
this
case
their
excommunication
was
unjust
,
and
therefore
the
lesse
to
be
regarded
.
And
albeit
they
did
suffer
death
also
unjustly
;
Yet
it
was
more
sharp
,
in
respect
that
death
is
naturally
bitter
to
men
,
and
because
that
by
death
,
they
were
cut
off
from
doing
service
to
their
Master
,
whereas
they
might
go
on
in
their
work
,
notwithstanding
the
sentence
of
excommunication
.
For
it
is
further
to
be
considered
,
That
(
beside
that
this
sentence
was
eminently
unjust
,
in
regard
of
the
cause
,
being
for
preaching
in
the
name
of
Christ
)
the
Jewes
after
their
rejecting
of
the
offer
of
Christ
,
that
was
first
to
be
made
unto
them
,
Acts
13.46
.
did
become
no
Church
,
and
so
had
no
power
of
Church-censures
,
and
consequently
,
any
they
inflicted
were
nul
in
themselves
.
And
however
they
had
continued
a
Church
,
yet
the
Apostles
being
general
officers
,
they
were
above
the
reach
of
any
particular
Church
power
.
And
consequently
,
however
such
a
sentence
might
now
affright
them
to
think
of
it
when
they
were
rude
and
ignorant
,
and
afterward
it
might
be
some
tryal
,
in
so
far
as
it
did
render
them
odious
and
suspected
to
them
who
could
not
discern
aright
,
and
so
put
some
stop
to
the
successe
of
their
Ministry
:
Yet
the
sentence
being
null
,
they
might
warrantably
go
on
;
Yet
not
at
all
leading
a
preparative
to
any
particular
Ministers
,
to
contemne
the
sentences
of
a
true
Church
;
upon
their
own
alleagance
of
the
corruption
thereof
,
and
of
the
injustice
of
the
cause
of
the
sentence
,
as
may
be
cleared
from
what
is
said
.
Doct.
1.
As
persecution
and
the
crosse
do
usually
accompany
Christ
and
his
followers
;
So
general
resolutions
for
afflictions
are
not
of
any
worth
,
unlesse
men
also
lay
their
accompt
,
and
resolve
on
what
in
particular
they
may
meet
with
;
Therefore
doth
he
warne
them
particularly
what
they
may
expect
,
that
they
may
accordingly
be
resolved
.
2.
Such
followers
of
Christ
as
would
be
armed
indeed
,
ought
to
resolve
that
they
will
meet
with
,
not
one
,
but
many
trials
,
of
all
sorts
;
and
that
they
may
be
essayed
with
the
utmost
violence
,
that
mens
malice
can
invent
,
or
their
power
in
Church
or
State
can
reach
,
either
in
an
orderly
,
or
tumultuous
way
;
Therefore
doth
forewarne
them
of
variety
of
particular
trials
,
and
that
in
the
greatest
extremity
.
3.
A
fixed
resolution
,
through
the
power
of
Christs
grace
,
may
carry
a
Saint
through
the
greatest
difficulties
he
can
meet
with
;
for
,
all
these
are
propounded
as
things
they
may
g●t
digested
in
their
resolutions
.
See
Act.
20.23
,
24.
4.
Followers
of
Christ
may
lay
their
account
,
not
only
to
be
persecuted
by
Pagans
,
or
openly
prophane
men
;
but
even
by
Church-members
,
yea
,
and
Church-guides
or
they
who
pretend
to
be
so
;
for
,
whereas
he
had
f●retold
them
of
the
worlds
hatred
,
Chap.
15.18
.
Now
he
explains
it
,
that
even
they
who
have
power
to
put
out
of
Synagogues
,
would
be
against
them
.
5.
Albeit
a
Church
censure
,
unjustly
inflicted
,
and
by
them
who
are
no
Church
,
o●
have
no
such
power
,
be
of
no
weight
before
God
,
yet
it
is
an
afliction
,
requiring
much
resolution
in
the
sufferers
,
that
persecutors
account
themselves
not
only
a
Church
,
but
the
only
true
Church
;
yea
,
and
are
very
eminent
in
power
in
it
;
and
do
account
Christs
suffering
followers
,
not
worthy
to
have
●●ome
in
it
,
but
that
they
ought
to
be
excommunicate
,
for
in
this
respect
he
propounds
it
as
a
tryal
to
be
digested
by
them
,
They
shall
put
you
out
of
the
Synagogues
.
6.
When
followers
of
Christ
have
tasted
of
lesser
sufferings
,
they
are
not
to
sit
down
there
,
but
to
lay
their
account
that
they
may
meet
yet
with
sadder
,
and
by
bearing
lesser
troubles
,
they
are
to
prepare
themselves
for
greater
;
Therefore
doth
he
subjoyne
a
violent
death
,
as
a
trial
to
be
expected
after
they
are
excommunicate
.
7.
The
consideration
of
sadder
sufferings
which
Saints
have
endured
,
and
our selves
may
meet
with
,
ought
to
sweeten
lesser
trials
,
and
make
us
digest
them
with
the
greater
moderation
,
and
will
do
so
,
if
we
be
preparing
as
we
ought
,
for
these
sad
things
;
Therefore
doth
he
teach
them
to
swallow
up
the
thoughts
of
excommunication
,
with
apprehending
what
sadder
things
they
should
make
ready
for
.
They
shall
put
you
out
of
the
Synagogues
,
yea
(
or
,
but
)
the
time
cometh
that
they
shall
kill
you
.
8.
As
no
extremity
of
torment
can
justifie
men
in
denying
Christ
and
his
truth
,
nor
will
prevail
with
them
who
love
and
cleave
to
him
,
to
do
so
;
So
followers
of
Christ
ought
to
prescribe
no
measure
of
sufferings
for
themselves
to
endure
,
lesse
then
a
violent
death
it selfe
,
for
Christs
cause
:
Therefore
doth
he
require
that
they
have
a
resolution
even
to
be
killed
in
this
quarrel
,
whosoever
killeth
you
.
9.
Death
it selfe
were
easie
to
be
digested
by
Saints
if
so
be
the
quarrel
and
their
integrity
were
clearly
owned
;
But
they
must
resolve
to
have
shame
and
ignominy
accompanying
their
crosse
,
to
be
buried
under
ignominy
and
calumnies
,
as
if
they
were
malefactours
,
and
their
cause
to
be
traduced
,
as
unjust
,
odious
,
seditious
,
&c.
for
,
this
is
the
bitter
sting
of
their
suffering
,
that
persecutors
pretend
they
are
for
God
,
even
in
persecuting
them
,
whosoever
killeth
you
,
will
think
that
he
doth
God
service
.
See
Heb.
12.2
.
10.
Corrupt
and
erroneous
men
may
have
much
blinde
zeal
in
their
false
way
,
which
is
very
furious
and
violent
,
and
the
cause
of
much
cruelty
and
blood-shed
against
true
professours
;
for
,
from
this
zeal
doth
their
cruelty
flow
,
whosoever
killeth
you
,
will
think
that
he
doth
God
service
.
11.
It
will
never
justifie
mens
actions
,
that
they
have
good
intentions
in
them
,
or
do
follow
their
blinded
conscience
and
zeal
;
But
they
may
grossely
erre
under
these
pretexts
,
unlesse
what
they
do
be
warranted
by
the
Word
;
for
,
they
had
all
these
pretences
who
killed
the
Apostles
,
who
so
ever
killeth
you
,
will
think
that
he
doth
God
service
.
Verse
3.
And
these
things
will
they
do
unto
you
,
because
they
have
not
known
the
Father
,
nor
me
.
In
the
third
place
,
he
subjoyneth
two
lenitives
and
encouragements
to
sweeten
this
hard
lot
,
and
make
them
digest
it
:
The
first
(
in
this
verse
)
is
taken
from
the
Original
&
cause
of
persecutors
malice
;
which
is
their
ignorance
of
the
Father
and
him
;
Of
which
chap.
15.21
.
Doct.
1.
Persecutors
of
Gods
children
,
as
taking
no
notice
who
they
are
,
do
bewray
their
ignorance
of
God
and
Christ
▪
at
least
in
so
far
as
they
persecute
,
were
they
never
so
good
otherwise
;
for
,
and
these
things
will
they
do
unto
you
,
because
they
have
not
known
the
Father
nor
me
.
2.
Men
who
are
,
and
continue
ignorant
of
God
and
Christ
,
are
in
hazard
to
turne
persecutors
,
if
they
have
the
tentation
;
for
,
this
being
the
cause
of
persecution
,
it
is
no
wonder
the
effect
follow
upon
it
.
3.
Albeit
it
be
in
it selfe
a
sad
case
,
that
so
many
men
pretending
to
be
for
God
,
should
yet
be
ignorant
of
him
and
his
Son
;
yet
it
should
sweeten
the
sad
cup
of
sufferers
,
that
they
know
their
persecutors
are
so
ignorant
;
for
,
the
quarrel
may
comfort
them
,
they
need
not
fear
them
who
are
not
approven
of
God
;
and
,
if
he
be
not
known
,
they
should
not
take
it
ill
,
if
they
be
not
acknowledged
for
what
they
are
,
1
John
3.1
.
therefore
doth
he
comfort
them
,
by
letting
them
see
this
ignorance
of
persecutors
.
Verse
4.
But
these
things
have
I
told
you
,
that
when
the
time
shall
come
,
ye
may
remember
that
I
told
you
of
them
.
And
these
things
I
said
unto
you
at
the
beginning
,
because
I
was
with
you
.
The
next
lenitive
and
encouragement
(
in
the
beginning
of
this
verse
)
is
,
that
this
prediction
should
be
useful
and
comfortable
to
remember
it
,
when
it
came
to
be
accomplished
.
Whence
learn
,
1.
As
,
much
is
heard
by
Gods
people
,
whereof
they
reap
little
profit
,
till
affliction
bring
them
to
remember
it
;
so
,
in
particular
,
afflictions
will
bring
the
doctrine
of
the
crosse
to
remembrance
;
for
,
when
the
time
shall
come
,
you
may
remember
that
I
told
you
.
2.
It
is
most
necessary
,
that
Gods
people
be
forewarned
,
in
peaceable
times
,
of
approaching
trouble
;
if
not
for
any
present
use
they
get
of
it
,
yet
because
of
what
it
may
produce
afterward
;
for
,
These
things
have
I
told
you
,
that
when
the
time
shall
come
,
ye
may
remember
.
3.
However
predictions
of
trouble
by
Christ
may
be
ready
to
sadden
the
hearts
of
Saints
:
yet
the
prediction
being
compared
with
the
event
,
and
the
remembrance
thereof
when
it
comes
to
passe
,
is
very
comfortable
:
The
prediction
thereof
before
hand
,
serving
to
acquaint
us
therewith
before
it
come
,
that
we
may
be
disposed
for
it
,
by
a
voluntary
resolution
,
and
patience
:
serving
also
to
prove
him
to
be
the
Omniscient
God
,
and
that
he
hath
a
providence
in
our
troubles
,
and
is
not
an
idle
spectatour
thereof
;
And
the
certainty
of
his
predictions
,
being
verified
in
the
matter
of
trials
,
may
assure
us
of
the
certainty
of
what
he
foretels
concerning
our
deliverance
,
Zech.
8.14
,
15.
Therefore
is
this
given
them
as
an
encouragement
;
But
these
things
have
I
told
you
,
that
when
the
time
shall
come
,
you
may
remember
that
I
told
you
of
them
.
In
the
fourth
and
last
place
(
in
the
end
of
the
verse
)
Christ
having
told
the
usefulnesse
of
foretelling
this
now
,
doth
obviate
an
objection
,
and
give
a
reason
why
he
gave
warning
no
sooner
.
Namely
,
because
he
was
with
them
,
and
so
,
as
they
were
tender
and
weak
,
needing
his
bodily
presence
;
so
,
he
was
the
great
Butt
of
mens
malice
in
that
time
,
and
they
lurked
safely
under
his
shadow
.
Albeit
Christ
had
formerly
inculcate
,
that
disciples
behoved
to
take
up
their
crosse
,
&
had
told
them
much
of
their
hard
lots
,
when
he
gave
them
their
first
Commission
,
Matth.
10.
yet
he
saith
,
These
things
I
said
not
to
you
at
the
beginning
.
Not
only
because
they
were
a
while
with
him
,
even
before
he
had
said
so
much
to
them
,
and
before
they
were
called
to
the
Apostleship
;
nor
yet
only
because
he
gave
them
now
,
v.
2.
a
more
distinct
and
particular
intimation
of
the
kinde
and
degrees
of
their
suffering
,
then
at
any
time
formerly
.
But
,
chiefly
,
what
he
formerly
foretold
at
a
distance
,
he
now
foretels
as
things
they
were
shortly
after
his
removal
to
be
essayed
with
.
Doct.
1.
Christ
is
a
prudent
and
tender
guider
of
his
followers
,
and
knoweth
the
fit
seasons
of
tender
usage
,
of
general
intimations
of
troubles
at
distance
,
of
putting
them
in
minde
to
make
for
approaching
trouble
,
and
of
laying
the
crosse
actually
on
;
for
,
so
much
is
imported
,
in
his
not
telling
his
disciples
at
the
first
,
what
he
now
tell
them
;
and
they
afterward
met
with
.
2.
His
not
telling
his
disciples
these
things
at
the
beginning
,
because
he
was
with
them
,
may
serve
to
teach
us
,
in
all
ages
.
1.
Christ
is
so
tender
of
his
followers
weaknesse
,
that
he
will
not
put
them
to
hard
essayes
till
they
be
confirmed
,
and
trained
,
and
fitted
for
them
;
Therefore
did
he
at
first
stay
with
them
as
a
Tutour
and
Safeguard
,
and
trained
them
up
with
seeing
sufferings
endured
in
his
person
,
till
they
themselves
were
confirmed
;
See
Matth.
9.16
,
17.
so
that
when
Christ
puts
Saints
to
trials
,
they
may
reckon
they
are
fitted
for
them
,
unlesse
they
have
neglected
the
opportunity
,
or
do
for
present
cast
away
their
confidence
.
2.
Christs
presence
is
the
only
sweet
shelter
and
safeguard
against
troubles
and
stormes
;
for
,
as
he
gave
them
an
easie
life
while
he
was
with
them
,
Mat.
9.15
.
so
,
in
all
cases
,
his
spiritual
presence
will
arme
sufficiently
against
trouble
,
if
not
to
prevent
it
,
yet
to
take
the
sting
out
of
it
.
3.
It
may
encourage
Saints
in
their
sufferings
,
that
Christ
is
the
great
object
of
the
persecutors
malice
,
and
they
for
his
sake
.
So
that
if
they
could
reach
him
,
they
would
not
care
for
them
;
for
,
so
much
appeareth
,
in
that
while
he
was
with
them
,
they
had
no
present
use
for
the
doctrine
of
sufferings
,
as
any
way
like
to
fall
on
them
.
Doct.
3.
When
Christ
hath
trained
his
people
,
till
their
strength
grow
up
,
they
may
expect
that
after
his
sweet
presence
and
sensible
consolations
,
they
will
meet
with
a
storme
;
for
,
now
he
tells
them
of
that
as
near
approaching
,
which
he
said
not
at
the
beginning
.
4.
Saints
,
after
long
sparing
,
may
expect
their
trials
will
come
thick
and
threefold
upon
them
,
and
that
their
being
under
one
trial
will
not
be
a
shelter
to
hide
them
from
another
;
for
,
now
he
is
not
to
be
with
them
,
which
was
a
trial
sad
enough
,
and
they
are
to
make
for
other
sad
sufferings
,
at
the
same
time
.
5.
The
Lord
may
so
order
,
as
to
send
afflictions
on
his
people
,
when
they
seem
to
be
worse
provided
for
them
,
and
yet
they
shall
be
better
borne
through
,
then
if
it
had
been
otherwise
;
for
,
it
might
seem
very
unseasonable
to
them
,
to
tryst
their
trials
with
the
time
when
they
should
want
his
bodily
presence
,
and
yet
he
made
them
in
a
better
condition
,
when
deprived
of
his
bodily
presence
,
and
having
trials
,
then
when
enjoying
it
and
wanting
trials
;
as
the
event
did
prove
.
Verse
5.
But
now
I
go
my
way
to
him
that
sent
me
,
and
none
of
you
asketh
me
,
Whither
goest
thou
?
6.
But
because
I
have
said
these
things
unto
you
,
sorrow
hath
filled
your
heart
.
Followeth
,
to
v.
29.
the
second
part
of
the
chapter
,
wherein
,
Christ
by
several
encouragements
,
comforts
them
against
his
departure
.
Unto
which
,
in
these
verses
,
he
premits
,
1.
The
repeated
intimation
of
his
departure
to
him
that
sent
him
.
2.
A
reprehension
of
their
not
making
use
of
,
but
rather
abusing
this
intimation
,
in
that
they
did
so
give
up
themselves
to
sorrow
at
the
newes
,
as
they
neglected
the
opportunity
of
informing
themselves
concerning
his
departure
,
and
whither
he
went
,
which
might
have
been
of
special
use
to
them
.
From
v.
5.
Learn
,
1.
The
sensible
and
sweet
enjoyments
of
Saints
are
not
permanent
,
but
subject
to
changes
while
they
are
within
time
;
for
,
I
was
with
you
,
v.
4
But
now
I
go
my
way
.
2.
Whatever
violence
was
used
toward
Christ
,
in
his
removal
out
of
the
world
;
yet
his
departure
was
voluntary
in
his
own
due
time
,
after
he
had
done
his
work
,
and
not
till
then
;
for
,
saith
he
,
I
go
my
way
,
and
that
,
now
,
having
done
my
work
,
and
not
till
now
.
3.
Christ
and
his
followers
never
want
sufficient
considerations
to
beautifie
and
sweeten
their
saddest
lots
,
and
to
swallow
up
the
bitternesse
thereof
;
Therefore
doth
he
point
out
his
sufferings
in
lovely
colours
,
I
go
my
way
to
him
that
sent
me
,
which
takes
in
the
whole
passages
of
his
removal
,
in
his
death
,
burial
,
resurrection
,
ascension
,
and
glorification
;
And
this
was
a
most
comfortable
sight
of
it
,
both
to
himself
,
who
after
his
toile
,
was
to
triumph
with
his
father
,
and
to
them
who
were
hereby
taught
,
that
he
had
finished
his
work
,
and
was
to
be
exalted
for
their
good
and
behoof
.
4.
As
men
ought
not
to
undertake
employments
,
unlesse
they
be
sent
of
God
to
do
them
;
so
they
who
are
entrusted
by
him
,
must
again
appear
before
him
,
to
give
an
account
of
their
trust
,
and
to
be
rewarded
by
him
,
if
they
have
been
faithful
;
for
,
herein
Christ
is
our
pattern
,
who
being
sent
of
the
Father
,
doth
now
go
his
way
to
him
that
sent
him
,
to
give
an
account
of
his
commission
,
and
to
be
glorified
with
him
.
5.
It
is
a
sweet
consideration
to
these
who
are
exercised
about
the
absence
of
Christ
,
to
know
where
he
is
,
and
whither
he
is
gone
,
that
so
they
may
know
where
to
finde
him
,
what
to
do
in
his
absence
;
and
,
what
advantage
they
may
reap
by
his
exaltation
;
for
,
he
propounds
this
as
the
great
and
needful
case
to
be
resolved
,
Whither
goest
thou
?
6.
It
is
our
great
fault
,
that
we
can
reckon
ou●
l●sse
by
Gods
exercising
of
us
,
but
are
not
careful
to
see
the
advantages
therein
;
for
,
they
studied
enough
upon
his
going
away
,
but
nothing
upon
thi●
,
wherein
the
advantage
lay
,
whither
goest
thou
?
7.
It
is
not
enough
to
look
upon
our
sufferings
in
their
present
bitternesse
,
unlesse
we
look
also
upon
the
issue
of
them
;
for
,
so
much
d●th
Christ
teach
us
in
his
own
case
,
that
they
should
not
only
consider
that
he
did
go
,
but
whither
he
did
go
8.
The
issue
of
Christ
and
his
followers
troubles
,
is
not
easily
discerned
by
us
;
nor
can
we
understand
it
,
without
his
teaching
,
for
,
it
is
he
who
must
re●●lve
that
question
,
whither
goest
thou
?
and
it
must
be
asked
at
him
.
9.
Christ
is
most
willing
to
teach
his
people
,
what
may
be
for
their
instruction
and
comfort
,
and
will
quarrel
when
they
do
not
put
him
to
it
:
for
,
he
quarrelleth
,
that
none
of
you
asketh
me
,
whither
goest
thou
?
10.
It
is
the
great
sin
of
Saints
to
trifle
away
their
time
,
and
,
particularly
,
not
to
emprove
short
opportunities
of
enjoying
Christ
,
and
before
a
storme
;
that
they
may
get
somewhat
to
fit
them
for
it
;
for
it
is
his
challenge
,
that
knowing
he
was
to
depart
shortly
,
they
passed
away
that
moment
in
sorrow
and
stupidity
,
not
emproving
the
present
opportunity
of
his
company
,
to
resolve
cases
,
which
might
be
comfortable
to
them
,
when
he
was
gone
.
Now
I
go
my
way
,
and
none
of
you
asketh
me
,
whither
goest
thou
?
Where
he
insinuateth
,
that
it
was
their
duty
to
be
throng
and
busie
,
during
that
moment
.
11.
Men
may
seem
to
be
somewhat
busie
about
important
cases
,
and
in
seeking
resolution
of
great
difficulties
,
who
yet
in
Christs
account
are
but
really
idle
;
for
,
albeit
Peter
did
propound
this
very
question
to
him
chap.
13.36
.
yet
he
challengeth
,
none
of
you
asketh
,
&c
because
he
did
not
so
aske
as
seeking
the
right
use
of
the
resolution
,
to
be
confirmed
in
the
exercise
of
believing
,
or
informed
concerning
the
effects
of
his
departure
for
that
end
;
but
only
in
a
way
of
carping
,
and
presumptuous
boasting
of
his
own
strength
.
From
v.
6.
Learn
,
1.
As
it
is
no
wonder
Saints
be
,
oft-times
,
exercised
with
sorrow
under
the
apprehension
of
trouble
;
so
it
is
most
usual
for
them
to
keep
no
moderation
in
their
sorrow
,
but
to
let
loose
the
reines
to
themselves
in
it
:
for
,
sorrow
filled
their
heart
.
2.
Christ
approveth
not
of
immoderate
sorrow
in
his
followers
,
did
the
cause
and
rise
thereof
seem
never
so
lawful
;
as
being
an
imputation
on
him
,
as
if
he
were
a
cruel
Master
,
and
a
mean
to
deferre
others
from
his
service
;
Therefore
doth
he
challenge
them
for
this
,
sorrow
hath
filled
your
heart
.
3.
It
is
the
great
weaknesse
of
Saints
,
that
,
in
their
distempers
,
they
turn
even
the
good
Word
of
God
,
which
is
spoken
for
their
encouragement
,
into
matter
of
grief
and
sorrow
;
for
,
saith
he
,
because
I
have
said
these
things
unto
you
,
sorrow
hath
filled
your
heart
.
This
intimation
tended
to
guard
their
hearts
,
and
the
newes
contained
what
was
useful
and
comfortable
for
them
,
v.
7.
and
chap.
14.28
.
and
yet
they
filled
them
with
sorrow
.
4.
A
great
cause
of
Saints
excessive
distempers
under
the
dispensations
wherewith
they
are
exercised
,
is
,
because
they
are
too
much
addicted
to
sense
;
so
that
if
it
be
not
satisfied
with
the
outward
or
inward
sensible
comforts
,
which
sometime
accompany
Profession
and
Religion
;
or
if
they
be
deprived
of
what
is
sensible
,
sweet
and
pleasant
to
them
,
they
account
all
to
be
gone
;
whereas
beleeving
is
more
comfortable
and
useful
:
And
,
because
they
look
for
great
things
in
the
world
,
and
therefore
are
confounded
with
disappointments
of
their
expectations
;
for
,
it
was
upon
these
grounds
these
newes
did
so
afflict
them
:
They
were
exceedingly
taken
up
with
his
sensible
bodily
presence
,
and
hoped
to
be
advanced
in
the
world
by
him
,
when
he
should
come
to
that
temporal
Kingdome
which
they
dreamed
of
;
And
therefore
could
not
endure
to
hear
of
his
removal
,
which
deprived
them
of
their
present
enjoyments
,
and
future
carnal
hopes
.
5.
Immoderate
and
excessive
sorrow
is
exceeding
sinful
,
(
as
for
other
reasons
,
so
)
because
it
stupifieth
men
,
and
layeth
them
by
from
needful
duty
,
to
which
they
are
called
in
their
difficulties
;
for
,
he
reprehends
their
sorrow
,
not
only
in
it selfe
,
but
as
it
caused
that
sinful
negligence
,
which
he
re●rehends
,
v
4
None
of
you
asketh
me
,
Whither
goest
thou
?
But
because
I
said
these
things
unto
you
,
sorrow
hath
filled
your
heart
.
Verse
7.
Neverthelesse
,
I
tell
you
the
truth
,
it
is
expedient
for
you
that
I
go
away
:
for
if
I
go
not
away
,
the
Comforter
will
not
come
unto
you
:
but
if
I
depart
,
I
will
send
him
unto
you
.
From
this
to
v.
16.
we
have
the
first
encouragement
,
whereby
Christ
sweetens
these
sad
tidings
,
and
labours
to
mitigate
their
excessive
sorrow
.
The
encouragement
is
taken
from
the
promise
of
sending
the
Holy
Spirit
,
to
compense
the
want
of
his
bodily
presence
:
Concerning
whom
,
1.
He
asserts
in
this
verse
,
that
they
could
not
partake
of
that
mercy
,
but
upon
his
removal
.
2.
In
the
following
purpose
,
he
propounds
the
benefits
to
be
expected
by
the
Spirits
coming
,
beyond
what
they
enjoyed
by
his
bodily
presence
,
that
so
they
might
be
induced
to
submit
to
his
departure
,
as
making
way
for
the
Comforters
coming
.
In
this
verse
Christ
asserts
that
,
however
they
relished
the
newes
of
his
departure
;
yet
it
was
expedient
,
and
for
their
behoof
,
that
he
should
remove
.
Which
he
cleareth
,
by
shewing
the
necessary
connexion
betwixt
his
departure
,
and
the
Spirits
coming
,
who
is
so
excellent
a
gift
.
This
he
instructs
,
both
negatively
,
that
if
he
did
not
go
away
,
the
Spirit
would
not
come
;
and
positively
,
that
upon
his
removal
he
would
send
him
unto
them
;
which
is
not
to
be
understood
,
as
if
they
or
others
could
not
,
or
had
not
received
the
Spirit
before
his
Ascension
;
But
that
the
Spirit
was
not
to
be
poured
out
so
largely
upon
the
members
,
till
after
his
exaltation
and
glorification
,
who
is
their
Head
,
as
chap.
7
,
39.
Doct.
1.
Christs
dealing
may
be
very
expedient
and
useful
,
when
yet
it
is
very
unsatisfactory
to
sense
;
for
,
what
filled
their
heart
with
sorrow
,
is
neverthelesse
expedient
for
you
,
saith
he
.
So
that
he
is
to
be
Judge
of
what
is
good
for
us
,
and
not
we
our selves
.
2.
We
are
,
ordinarily
,
so
addicted
to
our
corrupt
sense
,
that
the
usefulnesse
of
an
afflicted
and
humbling
condition
is
hardly
beleeved
,
even
out
of
Christs
own
mouth
;
Therefore
must
he
so
strongly
assert
it
,
I
tell
you
the
truth
,
it
is
expedient
.
3.
As
all
Christs
Word
is
of
infallible
verity
,
so
we
are
to
look
on
it
as
such
,
that
it
may
comfort
us
under
afflictions
,
and
uphold
us
against
the
testimony
and
apprehension
of
our
sense
;
Therefore
doth
he
lead
them
to
lean
on
this
,
as
their
support
,
under
all
tentations
to
the
contrary
,
I
tell
you
the
truth
,
it
is
expedient
for
you
that
I
go
away
.
4.
As
Christ
doth
nothing
for
,
or
to
his
people
,
but
what
is
useful
and
profitable
for
them
;
so
he
is
so
tender
,
as
not
to
withhold
what
is
useful
,
because
it
satisfieth
not
their
sense
,
but
is
grievous
to
their
flesh
;
as
knowing
well
,
that
what
is
profitable
will
be
pleasant
in
end
,
however
they
look
on
it
for
present
;
for
,
it
was
of
his
mercy
,
that
since
it
was
expedient
he
went
away
;
therefore
he
did
go
,
let
them
resent
it
for
present
never
so
sadly
.
5.
Christs
people
and
their
welfare
are
so
dear
to
him
,
that
in
all
that
he
did
,
and
that
befel
him
,
and
in
all
the
changes
of
his
condition
,
he
was
still
doing
and
minding
that
which
was
for
their
profit
,
for
,
as
it
was
because
it
was
expedient
for
them
,
that
he
came
to
earth
,
and
stayed
in
it
;
so
he
went
away
again
,
not
because
he
was
weary
of
them
and
their
company
,
nor
yet
only
because
he
was
to
be
glorified
himself
,
but
,
because
it
is
expedient
for
you
that
I
go
away
,
and
be
exalted
into
glory
.
6.
The
Spirit
of
God
,
as
he
is
largely
communicate
under
the
Gospel
,
is
so
sweet
an
Advocate
and
Comforter
,
that
his
presence
may
compense
the
saddest
of
losses
,
were
it
even
of
the
bodily
presence
of
Christ
;
for
,
here
it
is
insinuate
,
that
he
is
such
a
gift
,
as
it
is
a
great
favour
to
want
Christs
bodily
presence
,
to
make
way
for
his
coming
;
And
that
,
because
he
is
that
Comforter
,
by
way
of
excellencie
,
above
that
comfort
they
had
by
his
bodily
presence
,
and
who
can
comfort
beleevers
in
all
places
at
once
,
whereas
his
bodily
presence
was
confined
to
one
place
;
Therefore
,
saith
he
,
If
I
go
not
away
,
the
Comforter
will
not
come
,
but
if
I
go
,
I
will
send
him
.
7.
As
Christs
bodily
presence
is
not
the
most
powerful
and
refreshing
way
of
comfort
,
however
it
was
needful
in
its
time
,
and
refreshful
in
its
measure
;
so
beleevers
are
not
capable
of
the
full
consolations
of
the
Spirit
,
but
by
the
removal
of
his
bodily
presence
out
of
the
world
;
for
,
not
only
did
he
,
by
his
death
and
going
out
of
the
world
,
merit
it
,
and
he
must
be
glorified
,
and
enter
into
his
Kingdome
,
before
his
members
participate
so
largely
of
his
fulnesse
;
but
they
were
so
dull
while
he
was
with
them
,
that
they
could
not
be
capable
of
these
comforts
,
till
they
were
weaned
from
a
bodily
presence
,
and
exercised
with
trouble
;
Therefore
,
saith
he
,
If
I
go
not
away
,
the
Comforter
will
not
come
.
So
that
they
who
doat
still
on
a
corporal
presence
of
Christ
,
do
thereby
stop
the
way
of
the
comforts
of
a
spiritual
presence
,
8.
Christ
,
by
sending
of
the
Spirit
after
his
Ascension
,
doth
not
only
prove
himself
true
God
,
the
second
Person
of
the
blessed
Trinity
;
from
whom
(
as
from
the
Father
)
the
Holy
Ghost
proceedeth
and
is
sent
;
But
also
,
That
as
Mediatour
,
justice
is
satisfied
by
his
death
;
That
he
,
as
the
Head
of
beleevers
,
is
glorified
,
chap.
7.39
.
and
entred
in
possession
of
his
dignity
.
Acts
2.33
,
and
,
That
being
thus
exalted
,
he
is
still
mindful
of
his
brethren
.
So
much
is
imported
in
this
,
If
I
depart
,
I
will
send
him
unto
you
.
9.
Christ
being
now
exalted
,
there
is
free
access
to
partake
of
the
Spirit
,
by
all
these
who
do
employ
him
for
that
effect
;
for
,
being
departed
,
he
will
send
him
to
them
who
ask
him
.
Verse
8.
And
when
he
is
come
,
he
will
reprove
the
world
of
sinne
,
and
of
righteousnesse
,
and
of
judgement
.
The
benefits
to
be
reaped
by
the
Spirits
coming
,
(
which
would
richly
compense
his
departure
)
are
three
;
The
first
relates
to
the
world
,
whom
the
Spirit
will
convince
of
three
great
points
,
sin
,
righteousnesse
,
and
judgement
;
which
being
here
named
only
,
are
distinctly
insisted
upon
in
the
three
following
verses
,
and
the
grounds
upon
which
they
shall
be
convinced
of
every
one
of
them
,
and
the
evidences
thereof
,
produced
.
For
clearing
of
this
purpose
a
little
,
Consider
,
First
,
as
for
the
Act
here
ascribed
to
the
Spirit
,
of
reproving
,
or
rather
,
convincing
,
I
take
it
to
import
,
not
only
his
offering
and
affording
sufficient
meanes
,
which
might
convince
men
,
but
also
the
successe
of
these
means
,
and
his
effectual
and
actual
convincing
of
them
thereby
;
And
that
not
only
by
illuminating
them
with
knowledge
,
which
may
be
without
conviction
;
nor
yet
by
bearing
in
challenges
and
reproofes
only
,
for
there
may
be
challenges
and
reproofes
without
through
conviction
;
But
further
,
by
arguing
them
out
of
their
principles
and
grounds
to
a
contrary
opinion
,
(
as
the
word
imports
)
and
bearing
in
of
truth
so
,
as
they
are
put
to
silence
,
and
cannot
in
reason
gainsay
it
.
Secondly
,
as
for
the
object
of
this
work
of
the
Spirit
,
by
the
world
,
who
shall
be
convinced
,
I
understand
men
in
the
world
;
and
particularly
,
men
in
the
state
of
nature
,
and
yet
unconverted
,
whether
they
be
elect
or
reprobate
,
and
that
not
a
few
,
but
many
of
them
:
All
which
are
frequentlie
expressed
in
Scripture
by
the
name
of
the
world
.
Thirdly
,
as
for
the
nature
,
scope
and
tendencie
of
this
work
of
conviction
,
what
it
shall
produce
or
tend
to
,
there
is
some
difficultie
in
determining
thereof
;
for
some
,
however
they
speak
of
this
conviction
of
the
world
in
general
,
as
a
common
work
,
yet
in
explication
of
the
particulars
,
whereof
they
are
to
be
convinced
,
they
restrict
it
to
the
world
of
the
Elect
,
whom
the
Spirit
convinceth
of
these
things
in
order
unto
,
and
in
working
of
their
Conversion
,
as
shall
be
after
cleared
.
Others
again
,
do
restrict
all
of
it
to
the
reprobates
,
who
get
no
more
but
conviction
,
or
,
at
least
,
do
understand
it
of
a
work
of
conviction
of
these
particulars
,
common
to
both
Elect
and
reprobates
,
whereby
the
Spirit
beareth
witnesse
unto
Christ
,
and
the
truth
of
Christian
Religion
among
men
;
whether
the
Lord
carry
them
on
a
farther
length
,
or
let
the
work
sist
only
there
.
I
do
conceive
it
most
suitable
to
understand
it
as
comprehending
both
of
these
,
both
what
is
common
to
elect
and
reprobates
,
and
what
the
Spirit
further
works
upon
the
elect
in
the
work
of
their
Conversion
.
And
for
clearing
hereof
,
and
the
scope
of
the
whole
purpose
.
I
shall
speak
a
little
to
a
few
things
.
1.
It
would
be
considered
,
that
however
the
purpose
here
mentioned
,
do
relate
to
what
the
Spirit
will
work
upon
the
world
;
yet
Christs
scope
in
speaking
of
it
,
is
to
encourage
his
disciples
,
as
appears
from
v.
7.
It
is
expedient
for
you
that
I
go
away
,
for
I
will
send
the
Comforter
to
you
,
and
be
shall
convince
the
world
.
They
were
much
sadned
with
the
apprehension
of
his
removal
,
and
that
in
his
absence
they
were
to
be
engaged
in
a
difficult
service
of
the
Ministry
,
and
of
standing
for
him
,
wherein
they
might
probably
expect
much
hazard
and
difficulty
,
and
little
successe
;
they
being
but
weak
men
;
their
Master
,
for
whom
they
stood
,
but
despised
,
as
a
seducer
and
mock
King
,
even
among
the
Jewes
;
their
message
very
unpleasant
,
as
being
so
contrary
to
flesh
and
blood
,
and
the
principles
universally
received
,
and
carnal
interests
of
men
:
and
consequently
,
the
opposition
to
be
made
unto
them
,
very
strong
,
violent
and
universal
.
Now
to
guard
against
all
these
,
Christ
giveth
this
encouragement
(
among
others
)
that
they
should
receive
the
Spirit
,
by
whom
this
raging
world
should
be
convinced
,
and
so
their
opposition
taken
off
,
or
blunted
and
made
easie
.
2.
This
being
Christs
scope
in
this
encouragement
,
it
is
most
safe
to
extend
this
promised
conviction
to
all
the
effects
of
their
Ministry
,
and
of
the
Spirits
work
accompanying
the
same
,
both
on
the
Elect
and
Reprobates
;
And
,
that
we
so
take
in
his
common
work
upon
them
,
who
are
reprobates
,
and
continue
still
in
the
state
of
nature
,
notwithstanding
that
work
;
as
we
seclude
not
his
saving
work
in
gathering
and
drawing
in
the
Elect
;
for
,
as
it
was
to
be
a
comfort
to
them
,
to
see
the
Spirit
so
owning
them
,
as
even
the
world
should
be
convinced
:
so
it
would
be
much
more
comfortable
to
them
,
when
the
Spirit
should
make
that
conviction
saving
on
any
,
and
so
not
only
take
off
,
or
blunt
their
opposition
,
but
make
them
real
friends
,
3.
It
would
be
considered
,
(
for
clearing
the
purpose
)
what
were
the
means
of
working
this
conviction
,
or
the
operations
of
the
Spirit
in
bringing
about
the
same
,
for
the
encouragement
of
the
disciples
.
These
were
many
,
without
,
and
extrinsecal
unto
the
persons
convinced
,
if
taken
one
by
one
;
as
namely
,
the
extraordinary
endowments
conferred
in
large
measure
upon
the
Apostles
,
whereby
they
,
who
were
known
to
be
unlearned
mean
men
,
were
enabled
to
speak
with
many
tongues
,
and
to
preach
learnedly
,
powerfully
and
boldly
;
Their
daily
preachings
(
being
thus
endowed
)
of
the
sweet
doctrine
of
the
Gospel
;
and
the
Law
in
subordination
thereunto
;
and
that
notwithstanding
all
their
sufferings
and
ill
usage
,
which
they
went
through
with
invincible
courage
and
fortitude
;
The
many
miracles
and
cures
wrought
by
their
hands
;
The
casting
out
of
devils
;
The
gifts
of
the
Spirit
conferred
by
the
laying
on
of
their
hands
;
The
silencing
of
Satans
oracles
through
the
world
,
by
the
sound
of
their
Ministry
;
and
,
The
glorious
effects
of
their
doctrine
,
where
it
was
received
,
by
destroying
the
kingdom
and
power
of
Satan
,
and
bringing
in
of
light
,
holinesse
,
and
consolation
.
Unto
these
(
and
divers
others
)
without
them
,
several
operations
are
to
be
added
,
which
were
wrought
in
,
or
upon
,
the
persons
convinced
;
As
namely
,
extraordinary
cures
wrought
upon
some
of
themselves
,
both
Elect
and
reprobate
;
Common
and
clear
illumination
,
and
temporary
gifts
,
conferred
upon
both
of
them
,
and
some
of
them
in
an
extraordinary
measure
;
Strong
impressions
to
take
notice
of
these
operations
of
the
Spirit
without
them
;
Together
with
saving
operations
accompanying
all
these
upon
the
hearts
of
the
Elect.
5.
The
effects
of
these
means
and
operations
,
or
the
conviction
it selfe
wrought
thereby
,
to
the
encouragement
of
the
Apostles
,
come
next
to
be
considered
.
And
as
these
means
were
extraordinary
,
so
the
effects
were
to
be
answerable
.
For
if
we
look
upon
the
History
of
the
Acts
,
which
containeth
a
signal
accomplishment
of
this
prediction
,
we
will
finde
strange
effects
following
upon
the
pouring
out
of
the
Spirit
,
even
in
these
who
were
not
converted
,
at
least
not
as
yet
;
Some
were
pricked
at
the
heart
,
who
had
not
yet
attained
to
evangelical
repentance
,
Acts
2.37
.
with
38.
Some
,
in
the
gall
of
bitterness
,
did
desire
to
share
with
the
Apostles
in
their
great
priviledges
,
Acts
8.18
,
19.
Some
upon
their
thrones
were
almost
perswaded
to
be
Christians
,
by
a
prisoner
in
a
chain
,
Acts
26.28
.
some
had
strange
changes
,
illuminations
,
and
fl●shes
,
for
a
time
,
who
yet
were
not
converted
,
as
is
to
be
supposed
of
many
,
who
were
drawn
in
by
the
Apostles
preaching
,
and
of
others
who
afterward
did
,
and
daily
do
embrace
the
Gospel
;
Some
were
forced
to
magnifie
them
,
who
did
not
joyne
with
them
,
Acts
5.13
.
Some
would
have
worshipped
them
,
who
were
yet
Pagans
,
Acts
14.10
,
11.
Some
were
astonished
with
what
was
done
by
the
Apostles
,
Acts
8.14
.
and
with
their
fortitude
and
abilities
,
Acts
4
13.
and
were
non
plussed
in
their
resolutions
what
to
do
with
them
,
when
they
were
in
their
power
,
Acts
4.16
,
17.
yea
,
and
so
bridled
,
that
they
were
affraid
to
meddle
with
them
,
Acts
5
,
34
,
35.
unto
all
which
,
and
many
more
wounderful
effects
of
these
operations
,
may
be
added
,
That
the
Elect
did
not
only
share
in
these
common
operations
,
but
were
in
due
time
,
(
by
these
means
,
and
particularly
by
the
Word
)
savingly
convinced
and
brought
to
Christ
and
fixed
upon
him
.
All
which
conviction
though
it
be
attributed
to
the
world
,
and
was
indeed
very
general
in
processe
of
time
;
Yet
it
is
to
be
understood
with
this
necessary
limitation
that
some
,
yea
many
,
remained
still
in
their
stupidity
,
and
were
not
effectually
convinced
for
all
this
;
Yea
,
some
who
were
convinced
,
were
yet
not
bridled
,
but
given
up
to
contradict
,
and
blaspheme
against
the
holy
Ghost
,
for
the
trial
and
exercise
of
the
Apostles
,
and
other
professours
,
and
that
the
Spirit
might
magnifie
his
power
in
them
,
and
convince
the
world
,
by
their
invincible
courage
and
patience
,
and
Gods
preserving
of
them
many
times
,
and
making
the
work
prosper
in
their
hands
in
the
midst
of
their
sufferings
,
more
then
if
these
malicious
men
had
never
opposed
them
.
Fourthly
,
as
for
the
particulars
whereof
they
are
to
be
convinced
,
sin
righteousness
,
and
judgement
,
they
come
to
be
more
distinctly
spoken
to
in
the
following
verses
,
where
the
grounds
of
this
conviction
are
spoken
of
.
Here
,
in
general
,
it
sufficeth
us
to
know
,
1.
If
we
●ook
upon
this
work
of
conviction
,
as
it
is
common
to
elect
and
reprobate
,
and
as
the
Spirits
testimony
about
them
relates
to
Christ
and
the
Christian
Religion
;
These
were
the
points
of
contraversie
betwixt
the
Apostles
in
preaching
of
the
Gospel
,
and
the
world
;
For
,
Christ
being
the
subject
of
the
Gospel
,
the
great
opposition
related
unto
him
,
whether
he
was
the
Son
of
God
and
true
Messiah
,
and
therefore
,
whether
they
were
guilty
of
great
sin
who
did
not
beleeve
him
,
and
receive
his
testimony
,
and
continued
still
in
a
state
of
sin
so
long
as
they
embraced
not
him
:
Whether
he
was
righteous
in
himselfe
,
and
the
only
giver
of
righteousness
to
sinners
,
or
a
seducer
and
Samaritan
,
and
one
without
whom
they
were
righteous
,
as
the
world
alleaged
:
And
,
whether
he
was
an
exalted
Prince
,
above
Satan
,
and
all
powers
and
idols
,
able
to
absolve
his
friends
and
subjects
,
and
condemne
his
enemies
;
or
only
a
mockery
and
a
base
person
,
as
he
was
traduced
to
be
.
All
which
he
promiseth
shall
be
determined
to
their
advantage
.
2.
If
we
look
on
this
,
a●
it
is
proper
to
the
Elect
,
in
the
work
of
their
conversion
,
the
words
contain
a
sweet
method
of
bringing
about
this
work
;
first
,
to
convince
them
of
sin
,
by
letting
them
see
the
hazard
of
their
natural
condition
,
through
continuance
in
unbelief
.
Next
,
to
convince
them
of
righteousnesse
to
be
had
in
Christ
only
,
as
a
remedy
to
this
condition
.
And
then
to
convince
them
of
judgement
and
dominion
,
and
of
deliverance
from
spiritual
slavery
,
and
the
pulling
down
of
Satans
kingdome
,
by
being
in
him
.
Of
all
which
,
albeit
the
reprobate
may
get
a
common
conviction
,
as
it
is
hinted
in
the
former
consideration
;
yet
these
things
are
further
,
and
more
effectually
and
savingly
,
carried
on
in
the
hearts
of
the
Elect
,
to
their
conversion
and
setling
upon
Christ
.
This
purpose
,
thus
explained
by
parts
,
may
be
taken
up
in
this
brief
summe
;
That
whereas
the
Apostles
after
Christs
departure
,
were
to
be
engaged
in
hard
service
,
with
much
disadvantage
and
difficulty
;
Christ
comforts
them
,
by
shewing
that
he
would
poure
such
a
measure
of
the
Spirit
upon
them
,
and
by
his
Spirit
so
accompany
them
in
their
Ministry
,
as
should
make
it
successeful
in
the
world
,
to
the
conviction
even
of
enemies
and
reprobates
,
and
to
the
further
gaining
upon
others
;
So
that
the
work
should
go
on
,
his
Kingdome
be
established
in
the
world
,
and
his
glory
shine
,
and
they
be
comforted
and
carried
through
,
notwithstanding
all
the
opposition
they
should
meet
with
.
From
the
words
,
so
cleared
,
Learn
,
1.
The
service
of
the
Ministers
of
Christ
,
in
carrying
through
the
work
of
the
Gospel
,
is
not
only
difficult
,
but
impossible
,
unlesse
they
be
singularly
assisted
by
Christ
therein
;
for
,
so
is
here
imported
,
that
they
need
the
Spirit
for
carrying
on
of
this
work
.
2.
The
Spirit
of
Christ
accompanying
weak
means
and
instruments
,
can
bring
about
great
things
,
to
the
advancement
of
his
Kingdome
in
the
world
,
without
any
visible
force
,
and
with
meere
spiritual
weapons
,
in
despight
of
all
opposition
can
be
made
thereunto
;
for
,
so
is
here
promised
,
that
the
Spirit
,
in
them
and
with
them
,
shall
effectuate
this
work
,
how
weak
so
ever
they
were
.
3.
It
is
the
great
consolation
of
Christs
faithful
servants
and
followers
,
to
enjoy
his
presence
and
blessing
upon
their
calling
and
employment
,
and
particularly
,
of
faithful
Ministers
,
to
have
his
Kingdome
prosper
,
and
men
wrought
upon
by
their
Ministry
;
for
,
this
is
the
Apostles
encouragement
,
and
in
this
the
Spirit
is
a
Comforter
to
them
,
that
he
shall
convince
the
world
,
to
make
their
labours
successeful
.
4.
The
men
of
the
world
are
very
corrupt
and
ill
principled
in
reference
to
the
doctrine
of
the
Gospel
;
and
have
very
many
mountains
standing
in
the
way
thereof
;
for
,
they
need
to
be
convinced
of
all
these
points
here
mentioned
,
and
have
opinions
and
principles
opposite
thereunto
to
be
rooted
out
,
as
the
Word
imports
.
5.
These
corrupt
principles
of
the
world
are
not
easie
to
be
rooted
out
,
but
will
require
great
light
and
strong
conviction
,
before
they
be
put
from
them
;
for
,
they
must
be
convinced
,
and
argued
out
of
them
to
the
contrary
opinion
,
before
they
quit
them
.
6.
For
conviction
of
the
world
,
it
will
not
be
sufficient
that
never
so
sharp
reproofes
be
given
them
,
nor
yet
only
that
they
have
clear
light
and
evidence
of
what
they
are
to
assent
unto
;
unlesse
also
the
Spirit
come
to
bear
in
these
things
upon
them
,
and
effectually
convince
thereof
;
for
,
it
is
he
who
must
convince
the
world
,
not
only
by
sufficient
external
means
and
operations
without
them
,
but
by
inward
working
,
making
that
effectual
.
7.
The
Spirit
of
the
Lord
is
an
effectual
convincer
,
where
he
pleaseth
to
work
,
where
clear
illumination
and
strong
reasoning
will
not
avail
,
he
can
irresistibly
convince
and
batter
down
strong
holds
;
And
,
where
he
will
not
convert
,
yet
he
can
so
put
to
silence
and
bridle
opposition
,
that
it
shall
be
ineffectual
:
for
he
shall
convince
the
world
,
saith
he
.
8.
As
Christs
saving
work
on
his
people
must
begin
with
,
and
be
carryed
on
by
the
convictions
of
the
Spirit
;
So
they
may
get
convictions
and
that
by
the
Spirit
,
who
never
yet
more
,
and
are
never
converted
:
for
,
on
the
one
hand
,
conviction
is
so
far
from
saving
grace
,
that
they
who
have
it
in
a
deep
measure
,
have
yet
need
not
only
of
faith
,
but
also
of
repentance
,
Acts
1.37
,
38.
and
on
the
other
hand
,
it
concerneth
God
in
his
honour
,
sometime
,
to
go
this
far
on
with
the
world
,
for
the
promoving
of
his
Kingdome
,
and
that
they
may
not
go
on
with
a
high
hand
;
Therefore
it
is
promised
,
that
he
shall
convince
even
the
world
.
So
that
they
who
were
never
convinced
,
are
yet
in
a
worse
condition
,
and
do
not
know
how
soon
the
Lord
may
kindle
that
sire
in
their
bosome
,
though
they
sleep
secure
for
the
present
.
And
men
would
not
rest
upon
convictions
,
when
the
Lord
lets
them
see
sinne
,
and
yet
never
removeth
it
,
righteousnesse
,
and
yet
never
conferreth
it
,
and
judgement
of
authority
,
to
absolve
the
righteous
and
condemne
the
wicked
,
and
yet
never
giveth
them
to
flee
to
Christ
to
obtain
the
one
,
or
to
be
freed
from
the
other
.
9.
The
Spirits
manifestations
and
operations
in
the
primitive
dayes
of
the
Gospel
,
do
abundantly
assert
the
truth
of
Christian
Religion
,
and
refute
all
the
corrupt
principles
of
men
concerning
Christ
;
So
that
all
who
then
saw
or
felt
them
,
or
since
do
hear
thereof
,
by
the
sound
of
the
Gospel
(
still
accompanied
with
the
ordinary
operations
of
the
Spirit
where
it
is
received
)
are
without
excuse
if
they
continue
ignorant
of
,
or
averse
and
opposite
unto
the
true
Religion
,
and
Christ
offered
in
the
Gospel
;
for
,
by
these
means
the
Spirit
hath
convinced
the
world
,
of
sinne
,
and
of
righteousness
,
and
of
judgement
,
as
the
great
points
in
contraversie
concerning
Christ
and
the
Christian
Religion
,
as
hath
been
cleared
.
So
that
however
all
in
all
ages
be
not
actually
convinced
,
yet
(
beside
that
generally
it
is
so
,
in
some
measure
,
where
the
Gospel
cometh
)
it
is
a
standing
testimony
leaving
all
these
without
excuse
who
hear
the
Gospel
,
and
yet
continue
in
Atheisme
,
Infidelity
,
Scepticisme
and
Irriligion
.
And
the
effectual
conviction
of
others
leaves
them
yet
more
without
excuse
.
10.
As
there
are
many
steps
and
degrees
of
operation
in
converting
souls
to
Christ
:
So
the
Spirit
of
the
Lord
,
where
he
undertaketh
this
work
in
his
own
,
will
effectually
carry
them
through
them
all
,
in
their
due
order
;
for
,
so
much
also
doth
this
work
of
convincing
of
sinne
,
righteousness
,
&c
as
it
is
proper
to
the
Elect
,
import
,
That
he
will
not
only
give
them
a
light
touch
,
and
in
effectual
impression
of
these
things
which
reprobates
may
have
,
but
will
effectually
carry
them
from
step
to
step
till
they
be
convinced
of
the
truth
of
these
things
,
and
of
their
need
of
the
two
last
,
and
made
to
close
therewith
to
their
comfort
.
And
herein
the
order
of
the
Spirit
is
to
be
observed
,
so
that
if
we
misse
the
comfortable
conviction
of
righteousness
,
we
would
see
if
we
do
not
stop
it
by
want
of
conviction
of
sinne
,
and
if
we
want
comfortable
conviction
of
freedome
from
slavery
and
ab●olution
through
Christ
,
we
may
finde
it
obstructed
,
by
our
not
closing
with
righteousness
,
when
we
are
convinced
of
sin
.
Ver.
9.
Of
sinne
,
because
they
beleeve
not
on
me
.
The
particulars
generally
named
in
the
former
verse
,
are
now
more
particularly
insisted
on
,
and
cleared
from
the
grounds
upon
which
the
world
shall
be
convinced
of
them
.
And
first
,
for
sin
,
they
shall
be
convinced
thereof
,
because
they
beleeve
not
in
him
;
Which
,
being
taken
more
generally
in
reference
to
the
conviction
of
the
world
,
both
Elect
and
reprobate
,
holds
out
,
That
the
operations
of
the
Spirit
,
communicate
by
and
from
Christ
now
ascended
,
shall
prove
him
to
be
the
Son
of
God
,
the
great
Prophet
,
and
true
Messiah
,
and
so
shall
convince
them
of
their
great
sin
in
rejecting
,
and
not
beleeving
him
and
his
testimony
.
Being
taken
more
particularly
in
reference
to
the
Elect
,
it
holds
out
,
That
the
Spirit
shall
begin
at
convincing
them
of
sin
,
and
shall
withal
convince
,
that
the
wretchednesse
and
desperatenesse
of
their
condition
lieth
not
so
much
in
their
other
sins
,
as
in
their
unbelief
,
and
not
closing
with
Christ
.
Whereof
the
world
also
may
get
a
tast
,
in
being
convinced
of
their
miserable
condition
by
reason
of
sin
,
since
they
do
not
embrace
him
the
remedy
,
though
they
do
never
amend
it
,
whereas
the
E●●●t
are
convinced
,
till
they
make
use
of
the
remedy
.
Whence
learn
,
1.
The
world
without
Christ
is
lying
in
a
miserable
condition
and
state
of
sin
;
for
,
so
is
here
imported
.
2.
The
world
is
so
blinde
and
stubborne
in
their
course
of
sinning
,
that
neither
natural
light
,
nor
judgements
and
afflictions
,
yea
,
nor
the
doctrine
of
the
Word
,
without
the
assistance
of
the
Spirit
will
discover
sin
,
nor
let
them
see
the
sinfulnesse
thereof
;
And
that
because
men
are
blind
by
nature
,
that
they
see
not
their
own
case
;
and
they
have
so
many
subter-fuges
,
of
fathering
their
sins
on
others
,
(
as
Adam
,
Evah
,
and
Aaron
did
,
Gen.
3.12
,
13.
Exod.
32.22
,
23
,
24.
)
of
pretence
of
custome
,
of
giving
fair
names
to
foul
sins
,
&c.
that
they
see
not
the
sinfulnesse
of
what
they
acknowledge
:
Therefore
it
must
be
the
Spirit
who
convinceth
of
sinne
.
So
that
when
men
have
the
Word
,
it
must
be
made
searching
by
the
Spirit
of
God
,
before
it
discover
them
to
themselves
,
Rom.
7.9
,
13
,
14.
Yea
,
and
loving
kindnesse
,
must
be
applyed
and
beleeved
,
before
sin
be
abominable
as
it
ought
,
Ezra
9.13
,
14.
3.
The
Spirit
is
able
to
convince
men
,
who
otherwise
will
not
be
convinced
of
sin
,
and
doth
so
to
many
whom
he
will
never
convert
;
for
,
he
shall
convince
the
world
of
sinne
.
4.
Conviction
of
sin
is
the
first
work
that
the
Spirit
works
upon
a
soul
,
which
he
is
to
draw
in
to
himselfe
;
for
,
this
conviction
in
reference
to
the
Elect
,
beginneth
here
.
5
Unbelief
is
the
great
sin
,
whereof
men
are
to
be
convinced
,
and
do
need
the
Spirit
for
that
end
.
This
holds
true
in
diverse
respects
.
1.
If
we
look
on
this
sin
in
it selfe
,
it
is
the
great
sin
against
the
Gospel
,
and
their
great
guilt
who
opposed
and
rejected
him
;
A
sin
greater
then
any
against
the
Law
,
and
very
injurious
to
Christ
,
and
a
sin
,
that
(
however
men
by
natures
light
may
see
other
sins
,
)
we
will
never
see
the
ill
of
it
,
but
by
the
Spirit
.
2.
If
we
look
on
it
in
reference
to
other
sins
,
it
is
the
sin
that
defiles
all
our
actions
,
how
morally
good
soever
they
be
;
the
sin
that
binds
all
our
other
sins
upon
us
,
seeing
it
is
only
by
faith
in
Christ
we
draw
vertue
for
subduing
thereof
;
and
,
the
sin
which
renders
all
our
other
sins
incurable
and
unpardonable
,
as
being
a
sin
against
the
remedy
,
and
holding
us
back
from
it
;
Therefore
is
this
conviction
of
sin
thus
instructed
,
because
they
beleeve
not
on
me
,
Not
only
as
it
is
a
prime
and
great
sin
in
it selfe
,
but
as
it
hath
influence
on
other
sins
,
and
serveth
to
convince
men
of
the
woful
ill
of
their
sin●ul
condition
,
so
long
as
they
continue
to
reject
the
remedy
.
Doct.
6.
It
is
not
enough
men
see
a
g●neral
view
of
their
sinful
state
,
unlesse
they
take
it
up
distinctly
,
and
the
root
and
cause
thereof
;
without
which
●hey
will
never
know
how
to
set
about
the
cure
of
it
:
Therefore
,
in
convincing
of
sin
,
he
convinceth
of
unbelief
as
the
root
from
whence
the
misery
,
or
,
at
least
,
the
desperatenesse
of
that
condition
,
sloweth
.
7.
All
conviction
of
sin
is
ineffectual
,
unlesse
men
also
see
their
unbelief
,
and
the
sinfulnesse
thereof
,
to
be
convinced
of
it
,
and
humbled
for
it
;
for
,
so
much
doth
this
working
of
the
Spirit
import
,
he
convinceth
of
sin
,
because
they
beleeve
not
on
me
.
8.
Faith
in
Jesus
Christ
is
a
duty
,
so
spiritual
,
and
above
the
reach
of
nature
,
and
a
duty
which
souls
convinced
of
sin
are
so
averse
from
,
that
the
neglect
hereof
,
and
the
sin
of
unbelief
,
will
not
be
seen
without
the
working
of
the
Spirit
;
for
,
this
is
a
conviction
of
sin
,
requiring
the
operation
of
the
Spirit
,
that
men
see
themselves
guilty
of
sin
,
because
they
beleeve
not
on
him
.
9.
When
selfe-condemned
sinners
,
are
led
to
finde
faith
,
and
the
necessity
thereof
,
pressed
upon
them
,
and
are
made
to
see
the
ill
of
unbelief
▪
and
to
endeavour
to
be
rid
of
it
,
and
to
essay
faith
;
They
ought
not
to
look
on
this
as
a
tentation
,
or
presumption
in
them
,
but
as
the
very
work
of
the
●pirit
of
God
:
for
,
he
is
sent
forth
for
this
end
,
to
convince
men
of
sinne
,
because
they
beleeve
not
on
me
.
Verse
10.
Of
righteousnesse
,
because
I
go
to
my
Father
,
and
ye
see
me
no
more
.
The
next
thing
whereof
the
Spirit
convinceth
the
world
,
is
righteousnesse
,
not
their
own
,
but
Christs
;
And
that
both
the
righteousnesse
of
his
person
,
and
his
righteousnesse
as
Mediatour
,
imputed
to
his
people
to
their
Justification
.
Both
these
are
strongly
grounded
and
concluded
from
this
,
that
he
goeth
to
the
Father
,
and
continueth
with
him
,
so
that
even
his
disciples
see
him
no
more
after
his
a●cension
.
For
,
1.
When
the
Spirit
,
sent
from
Christ
,
by
his
extraordinary
operations
doth
make
it
manifest
that
Christ
remained
not
dead
,
but
rose
again
,
and
ascendeth
and
liveth
with
the
Father
in
glory
and
Majesty
,
(
as
these
gifts
and
operations
sent
down
by
him
do
evidence
,
)
it
will
necessarily
follow
,
that
he
was
not
a
seducer
and
Samaritan
,
but
that
righteous
One
,
Who
,
however
he
was
rejected
of
men
,
yet
,
is
approven
of
God
.
2.
As
Christ
laid
down
his
life
to
purchase
righteousnesse
for
us
,
which
otherwise
was
unattainable
by
the
works
of
the
Law
,
Gal.
2.21
.
so
by
his
resurrection
and
ascension
,
and
pouring
out
of
the
Spirit
in
large
measure
,
he
makes
it
evident
,
that
he
is
accepted
by
the
Father
in
our
name
,
and
liveth
for
ever
to
apply
his
righteousnesse
unto
us
,
Rom.
4.25
.
So
the
scope
of
this
is
,
That
however
the
world
did
traduce
Christ
,
and
,
leaning
to
their
own
righteousnesse
,
did
reject
him
and
his
righteousness
.
Yet
the
Spirits
coming
,
as
a
fruit
of
his
ascension
,
shall
convince
them
that
he
was
just
and
righteous
,
and
that
righteousness
is
to
be
had
only
in
and
through
him
;
And
further
,
this
same
Spirit
,
making
use
of
these
means
,
and
particularly
of
the
Word
,
shall
convince
selfe-condemned
sinners
,
that
they
ought
,
and
may
relie
on
him
for
righteousnesse
.
Whence
learn
,
1.
Even
Christ
himselfe
was
not
free
from
the
horrid
imputations
of
the
foul
mouths
of
traducers
,
more
then
his
followers
;
for
,
his
righteousnesse
was
in
debate
among
them
.
2.
Whatever
be
the
imputations
c●st
upon
Christ
and
his
followers
,
in
their
sufferings
;
yet
God
will
make
the
issue
thereof
at
last
clear
them
;
for
,
what
ever
thoughts
they
had
of
him
while
suffering
,
or
what
ever
pretence
they
might
seem
to
have
,
while
he
was
on
earth
subject
to
our
sinlesse
infi●mities
,
yet
his
going
to
his
Father
after
that
did
serve
sufficiently
to
convince
them
.
3.
Christs
exaltation
with
the
Father
,
and
the
evidences
thereof
communicate
to
the
Church
by
the
Spirit
,
do
abundantly
proclaime
him
to
be
that
holy
and
righteous
One
,
of
whom
it
is
blasphemy
to
harbour
any
prejudice
and
misconstruction
;
for
,
he
shall
convince
the
world
of
righteousnesse
,
because
I
go
to
my
Father
.
4.
It
is
not
sufficient
that
men
be
convinced
of
sin
,
unless
they
also
be
driven
to
seek
righteousness
to
cover
the
same
;
for
,
this
conviction
of
righteousnesse
must
follow
upon
the
former
,
of
conviction
of
sin
.
And
without
this
,
neither
a
sight
of
sin
,
nor
acknowledgement
of
Christ
as
righteous
in
his
own
person
,
will
availe
.
5.
It
is
a
point
which
the
Spirit
hath
put
beyond
all
contraversie
,
that
the
righteousnesse
of
fallen
man
is
only
in
and
through
Christ
;
so
that
all
who
seek
another
way
of
righteousnesse
,
do
go
against
a
clear
conviction
;
for
,
he
shall
convince
the
world
of
righteousnesse
.
6.
Imputed
righteousnesse
is
a
point
whereof
the
Spirit
only
can
convince
men
,
and
make
them
submit
to
it
.
Men
are
not
only
naturally
ignorant
thereof
,
as
not
being
according
to
the
Covenant
of
works
,
Rom.
3.21
.
but
their
proud
hearts
are
averse
from
such
a
way
of
it
,
Rom.
10.13
.
and
selfe-condemned
sinners
,
finding
nothing
in
themselves
,
are
affraied
to
lean
to
that
which
is
without
them
,
till
the
Spirit
bear
it
in
upon
them
,
and
cause
them
to
close
with
it
:
Therefore
they
must
be
convinced
of
the
righteousnesse
,
and
that
by
the
Spirit
.
7.
Christs
acceptation
with
the
Father
after
his
suffering
,
evidenced
by
the
pouring
out
of
the
Spirit
,
doth
evidence
his
righteousnesse
to
be
so
perfect
and
acceptable
to
the
Father
,
and
himselfe
in
such
a
capacity
to
apply
his
righteousness
,
and
to
own
them
who
flee
unto
him
;
That
selfe-condemned
sinners
may
with
confidence
rest
under
the
shadow
of
his
righteousnesse
:
for
,
so
much
is
imported
,
in
that
he
will
convince
of
righteousness
,
because
I
go
to
my
Father
,
and
there
live
for
ever
to
make
intercession
.
See
Rom.
8.33
,
34.
8.
Such
as
would
have
the
comfortable
use
of
Christs
righteousness
,
must
not
lean
to
sense
or
sight
,
but
betake
themselves
to
faith
;
for
so
much
may
be
imported
in
that
,
ye
see
me
no
more
,
which
not
only
confirmes
his
going
unto
,
and
continuing
with
the
Father
,
because
they
see
him
no
more
,
but
finde
rich
gifts
come
from
him
;
but
sheweth
,
that
in
participation
of
his
righteousnesse
,
they
must
not
expect
to
have
sense
satisfied
with
a
bodily
sight
of
him
.
He
saith
,
ye
see
me
no
more
,
to
wit
,
after
his
ascension
to
the
Father
,
till
the
day
of
judgement
,
and
though
they
saw
him
after
his
resurrection
,
yet
not
in
his
former
state
,
and
but
in
a
transient
way
.
Ver.
11.
Of
judgement
,
because
the
Prince
of
this
world
is
judged
.
The
last
thing
whereof
the
Spirit
convinceth
the
world
,
is
,
judgement
,
in
the
understanding
whereof
,
we
will
be
much
helped
by
what
is
said
on
Chap.
12.
31.
For
judgement
in
Scripture
,
in
relation
to
the
object
,
on
things
about
which
it
is
employed
,
doth
oft-times
signifie
,
the
exercise
of
power
and
authority
to
dispose
of
them
,
and
put
and
keep
them
in
order
.
And
in
relation
to
the
subject
,
and
person
in
whom
it
is
,
it
signifieth
,
the
having
of
authority
.
So
to
order
these
things
,
Here
the
interpretation
may
be
fetched
from
Acts
2.36
.
that
Jesus
in
his
exaltation
is
made
both
Lord
and
Christ
,
and
here
the
Spirit
convinceth
the
world
that
he
is
both
;
That
he
is
Christ
,
by
convincing
them
of
his
righteousnesse
,
v.
10.
and
,
That
he
is
Lord
,
by
convincing
them
of
judgement
,
and
that
all
power
and
judgement
is
committed
to
him
;
which
is
evidenced
and
proven
by
his
judging
Satan
the
prince
of
the
world
,
over
whom
he
triumphed
in
the
Crosse
,
Col.
2.15
.
and
made
his
purchase
and
conquest
evident
by
his
casting
out
of
Satan
,
from
these
possessed
by
him
,
his
silencing
Satans
Oracles
in
the
world
,
and
casting
him
out
of
these
who
receive
the
Gospel
,
and
are
converted
,
destroying
the
Kingdome
of
wickednesse
and
darkness
,
and
translating
them
into
his
own
Kingdome
,
and
into
a
state
of
holinesse
and
light
.
This
the
general
scope
of
this
purpose
,
that
the
world
shall
be
convinced
of
Christs
dominion
,
by
his
seen
power
over
Satan
,
under
which
(
among
many
other
things
)
is
to
be
comprehended
,
a
judgement
of
condemnation
of
all
the
wicked
in
Satan
their
Prince
and
head
;
and
a
judgement
of
absolution
,
and
vindication
into
liberty
and
freedome
from
Satans
slavery
,
in
favours
of
these
who
flee
to
him
,
and
in
whom
the
work
and
Kingdome
of
Satan
is
destroyed
.
Doct.
1.
Satan
is
a
Prince
,
who
,
by
his
tyrannical
usurpation
,
and
by
a
voluntary
consent
of
deluded
souls
,
doth
get
and
exercise
a
tyrannical
government
over
the
children
of
men
,
so
long
as
they
are
without
Christ
;
for
,
he
is
the
Prince
of
this
world
2.
Christ
by
his
death
did
condemne
and
overcome
Satan
,
and
hath
made
his
conquest
evident
to
the
conviction
of
men
,
by
the
effects
and
operations
of
his
Spirit
,
in
doctrine
condemning
Satan
and
his
work
in
men
,
casting
him
out
miraculously
,
and
destroying
his
work
in
beleevers
;
for
,
he
supposeth
it
as
a
clear
and
undeniably
truth
,
that
the
Prince
of
this
world
is
judged
.
3.
By
this
judging
of
Satan
,
the
Spirit
hath
made
it
undeniably
evident
,
that
Christ
hath
all
authority
and
power
to
preserve
his
Church
,
triumph
over
his
enemies
,
and
order
all
the
confusions
that
Satan
and
sin
have
occasioned
in
the
world
;
for
,
whatever
were
their
thoughts
of
Christ
,
yet
when
it
shall
be
evident
that
Christ
took
Satan
,
the
great
disturber
,
to
task
,
and
foiled
him
,
it
cannot
in
reason
be
denied
,
but
he
is
Soveraigne
Judge
and
Lord
,
having
all
power
in
his
hand
,
and
all
his
adversaries
under
his
feet
:
He
shall
convince
the
world
of
judgement
,
because
the
Prince
of
this
world
is
judged
.
4.
By
the
powe●
of
Christ
,
evidenced
in
condemning
and
triumphing
over
Satan
,
it
is
made
apparent
to
all
the
wicked
,
that
their
condemnation
is
already
passed
,
in
the
judgement
and
condemnation
of
Satan
their
head
and
Prince
,
and
to
all
the
godly
who
flee
to
Christ
,
that
they
are
abso●ved
and
freed
from
the
tyranny
and
Kingdome
of
Satan
,
in
Christ
the
conquerour
;
for
,
thus
this
ju●gement
may
be
branche●
out
on
both
hands
,
as
provi●g
the
condemnation
of
the
wicked
,
and
absolution
of
the
be●eever
,
because
the
Prince
of
this
world
is
judged
.
5
Such
as
are
savingly
convinced
of
Christs
righteousnesse
,
ought
also
to
be
convinced
of
their
absolution
and
deliverance
from
Satan
thereby
,
and
to
feele
the
effects
of
Christs
dominion
,
in
his
daily
subduing
of
Satan
within
them
,
and
it
will
be
their
comfort
to
fi●de
this
.
For
,
so
much
is
imported
in
reference
●o
the
Elect
,
as
this
is
subjoyned
to
the
former
particulars
.
That
not
only
,
having
fled
to
Christ
for
righteousnesse
,
who
hath
given
visible
evidences
of
his
dominion
over
Satan
;
they
may
be
comforted
in
their
deliverance
from
such
a
Tyrant
.
But
that
,
having
found
righteousnesse
in
Christ
to
cover
their
guilt
,
v.
10.
the
next
wo●k
of
the
Spirit
will
be
,
to
convince
them
of
Christs
authority
to
rule
and
that
not
so
much
by
any
outward
,
or
common
effects
without
them
,
as
by
his
destroying
of
S●tan
and
his
Kingdome
within
them
.
For
upon
the
justification
of
beleevers
,
the
Spirit
evidenceth
Christs
getting
a
throne
in
their
heart
,
to
vindicate
them
from
the
slavery
of
corruption
,
by
casting
down
Satan
from
his
dominion
and
power
over
them
,
and
convinceth
them
of
judgement
,
and
freedome
from
slavery
thereby
,
because
the
P●ince
of
this
world
is
judged
.
And
where
conviction
in
this
particular
is
not
,
it
brings
conviction
of
righteousnesse
in
question
.
Verse
12.
I
have
yet
many
things
to
say
unto
you
,
but
ye
cannot
beare
them
now
:
13.
Howbeit
,
when
he
the
Spirit
of
truth
is
come
,
he
will
guide
you
into
all
truth
:
For
he
shall
not
speak
of
himself
:
but
whatsoever
he
shall
hear
,
that
shall
he
speak
,
and
he
will
shew
you
things
to
come
.
Hitherto
Christ
hath
insisted
upon
the
first
benefit
to
be
expected
by
the
coming
of
the
Spirit
,
for
their
encouragement
;
The
second
followeth
,
in
these
verses
,
relating
more
immediately
to
the
Apostles
themselves
;
wherein
is
promised
,
That
however
,
for
present
,
they
were
not
capable
of
the
many
things
he
had
to
say
unto
them
,
v.
12.
yet
the
Spirit
should
,
by
his
coming
,
supply
that
defect
:
And
,
1.
Should
guide
them
into
all
truth
,
as
being
the
Spirit
of
truth
,
and
speaking
what
is
common
to
him
with
the
Father
and
Sonne
.
2
Should
shew
them
things
to
come
,
by
being
a
Spirit
of
prophecie
to
them
,
as
extraordinarily
gifted
men
,
and
by
revealing
the
great
things
abiding
them
and
others
,
as
beelevers
,
v.
13.
how
this
purpose
,
v.
12.
compared
with
v.
13.
ought
to
be
understood
,
is
already
cleared
on
chap.
14.
25
,
26.
compare
also
chap.
15.
15.
In
summe
it
imports
,
That
whereas
Christ
had
spoken
many
things
summarily
,
which
he
was
ready
to
enlarge
,
but
that
their
incapacity
hindered
him
;
he
here
undertaketh
that
the
Spirit
should
make
up
this
,
by
enlightening
their
understanding
to
take
up
what
he
had
said
,
and
by
explaining
and
enlarging
the
same
more
distinctly
.
They
who
(
to
savour
unwritten
traditions
,
)
do
assert
from
this
,
that
the
Spirit
did
teach
somewhat
,
which
Christ
had
not
taught
them
,
do
nothing
at
all
promove
their
own
cause
;
for
whatever
was
taught
them
by
Christ
himself
,
or
by
the
Spirit
afterward
,
was
by
them
faithfully
communicated
to
the
Church
,
and
committed
to
writing
.
And
for
these
things
which
men
urge
as
unwritten
traditions
,
beside
the
Sripture
,
they
are
such
toyes
as
Christ
needed
not
say
,
ye
cannot
bear
them
,
seeing
they
might
easily
be
born
by
them
,
who
have
lesse
then
the
Apostles
then
had
,
and
are
more
common
and
trivial
then
many
things
he
had
taught
them
.
From
v.
12.
Learn
,
1.
Many
are
the
precious
truths
of
the
Gospel
,
to
be
learned
by
beleevers
,
and
which
are
needful
and
comfortable
for
them
to
know
;
for
,
there
are
many
things
to
say
.
2.
Christs
heart
is
so
large
,
and
so
tender
toward
his
followers
,
that
he
hath
never
said
enough
when
he
hath
said
most
,
for
their
instruction
and
encouragement
:
for
,
after
all
the
former
sweet
doctrine
,
I
have
yet
many
things
to
say
unto
you
,
saith
he
.
3.
Our
hearing
and
learning
much
of
divine
truth
,
ought
to
tend
,
mainly
to
let
us
know
that
there
is
more
to
be
learned
,
that
so
we
may
be
humbled
in
what
we
know
,
and
our
desires
may
be
kindled
after
the
knowledge
of
more
;
Therefore
also
doth
he
break
off
the
former
sweet
instructions
with
this
,
I
have
yet
many
things
to
say
unto
you
.
4.
As
men
by
nature
are
uncapable
of
divine
truths
,
till
they
be
taught
them
by
the
Spirit
;
so
even
they
who
have
received
the
Spirit
,
in
some
measure
,
may
yet
remain
very
incapable
,
so
long
as
they
want
a
further
measure
of
the
Spirit
,
and
do
continue
under
weaknesse
and
errours
of
minde
prepossessing
them
,
or
do
give
up
themselves
to
excessive
sorrow
;
for
,
so
it
was
even
with
the
disciples
,
notwithstanding
the
measure
of
the
Spirit
they
had
received
.
They
continued
still
so
carnal
and
weak
,
were
so
prepossessed
with
errours
concerning
Christs
Kingdom
,
and
so
taken
up
with
sorrow
,
v.
6.
that
he
must
say
,
ye
cannot
bear
these
many
things
now
.
5.
Men
are
never
sufficiently
capable
of
divine
truths
,
unlesse
their
understandings
do
comprehend
them
,
and
their
hearts
and
affections
do
digest
them
,
as
not
to
be
stumbled
or
quarrelled
at
,
that
so
they
may
reap
the
fruit
of
them
;
for
so
much
doth
the
expression
,
ye
cannot
bear
them
,
import
.
It
may
allude
to
burden-bearers
,
who
do
shrink
under
too
heavy
burdens
,
as
their
weak
understandings
and
preoccupied
affections
were
ready
to
do
under
these
high
and
spiritual
truths
;
or
,
to
weak
stomacks
which
cast
up
the
strong
meat
they
cannot
digest
.
6.
The
most
choice
of
outward
means
and
advantages
will
not
profit
men
,
nor
cause
them
to
make
progresse
,
unlesse
the
Spirit
concurre
therewith
;
for
,
they
had
even
Christ
to
teach
them
,
and
yet
they
cannot
bear
his
words
to
profit
thereby
.
7.
Our
own
infirmity
,
dulnesse
and
incapacity
,
do
obstruct
our
mercies
,
and
hinder
the
revelation
of
many
precious
truths
unto
us
;
for
,
Christ
saith
,
not
these
many
things
,
because
they
cannot
bear
them
.
8.
As
Christ
takes
particular
notice
of
the
state
of
his
disciples
;
so
he
tenderly
deals
with
them
according
to
their
strength
,
and
condescends
to
their
weaknesse
and
incapacity
;
for
,
he
spares
at
this
time
to
let
out
these
things
unto
them
,
because
they
cannot
bear
them
now
.
See
Mark
4.33
.
From
v.
13.
Learn
,
1.
There
are
no
infirmities
of
Saints
,
wherein
they
do
not
approve
themselves
,
for
which
Christ
hath
not
a
remedy
;
nor
do
they
lose
any
opportunity
which
he
cannot
make
up
;
Therefore
,
whereas
they
lost
many
advantages
they
might
have
reaped
in
his
company
,
by
their
own
greatness
,
he
subjoyns
this
as
a
comfort
,
that
it
should
be
made
up
by
the
Spirits
coming
.
2.
It
is
by
the
Spirit
only
,
that
men
,
who
do
not
profit
under
outward
means
,
will
be
enabled
to
profit
;
who
when
he
cometh
,
doth
reveal
truths
clearly
,
and
bear
them
in
with
life
and
power
upon
the
heart
,
and
doth
renew
mens
spirits
to
embrace
and
submit
unto
them
;
for
,
it
is
by
this
means
that
the
disciples
losses
are
made
up
,
Howbeit
,
when
the
Spirit
is
come
,
he
will
guide
you
.
3.
As
it
is
the
duty
of
beleevers
,
to
know
all
revealed
truths
,
necessary
for
them
in
order
to
salvation
,
or
in
their
places
and
stations
:
so
they
will
need
the
Spirits
teaching
and
guiding
,
for
taking
up
all
and
every
divine
truth
,
even
the
least
and
smallest
point
of
it
;
for
,
it
is
needful
,
he
guide
into
all
truth
.
4.
The
doctrine
revealed
by
the
Spirit
unto
the
Apostle
,
containeth
all
necessary
truths
,
and
so
is
a
most
perfect
rule
of
faith
and
manners
:
for
,
it
is
promised
unto
them
,
that
he
will
guide
you
into
all
truth
.
5.
It
doth
set
forth
both
the
truth
and
divine
authority
of
the
doctrine
of
the
Apostles
,
that
it
is
taught
by
the
Spirit
,
who
is
a
Spirit
of
truth
,
and
that
the
doctrine
is
not
his
only
,
but
communicate
by
him
from
the
Father
and
Son
also
;
Therefore
is
he
here
called
the
Spirit
of
truth
.
And
it
is
given
as
a
reason
why
he
will
guide
into
all
truth
;
for
he
shall
not
speak
of
himself
only
,
but
whatsoever
he
shall
hear
(
with
and
from
the
Father
and
the
Son
,
)
that
shall
he
speak
.
6.
It
contributes
to
the
encouragement
of
beleevers
,
that
the
Spirit
of
God
,
who
taketh
charge
of
them
,
knoweth
things
to
come
,
and
so
can
reveal
them
that
they
may
be
encouraged
or
warned
,
and
hath
a
soveraign
providence
over
and
about
them
;
for
,
this
his
knowledge
is
imported
,
in
that
he
will
shew
things
to
come
.
7.
The
Spirit
of
Christ
did
communicate
unto
the
Apostles
,
and
by
them
unto
the
Church
,
such
infallible
predictions
of
things
to
come
,
as
were
needful
to
be
known
,
and
are
useful
to
the
Church
in
all
ages
;
for
,
he
will
shew
you
things
to
come
,
saith
he
.
8.
The
Spirit
of
Christ
by
the
doctrine
of
the
Apostles
did
bring
life
and
immortality
,
and
the
future
glory
of
believers
to
light
,
2
Tim.
1.10
.
And
where
he
cometh
,
doth
so
clearly
and
fully
perswade
believers
thereof
,
as
may
bear
them
out
under
all
present
pressures
and
discouragements
:
Thus
also
doth
shew
things
to
come
,
by
their
doctrine
,
and
to
them
and
all
succeeding
believers
.
Verse
14.
He
shall
glorifie
me
,
for
he
shall
receive
of
mine
,
and
shall
shew
it
unto
you
.
The
third
benefit
to
be
expected
by
the
Spirits
coming
,
(
and
an
enlargement
of
the
former
)
is
,
that
he
shall
glorifie
Christ
,
by
communicating
and
shewing
unto
them
,
what
he
receives
of
him
.
Which
is
to
be
understood
,
not
only
of
that
truth
that
he
communicates
from
Christ
unto
them
,
of
which
,
v.
13.
but
also
of
all
these
extraordinary
gifts
,
and
that
power
to
work
miracles
;
of
that
efficacy
,
accompanying
and
bearing
in
the
doctrine
of
Christ
;
of
his
bringing
all
that
to
a
glorious
effect
which
Christ
had
done
for
his
people
in
his
state
of
humiliation
,
which
otherwise
seemed
very
ignominious
;
and
,
of
his
communicating
the
influences
of
the
fulnesse
of
Christ
in
heaven
to
beleevers
on
earth
.
By
all
which
,
communicate
from
Christ
,
he
shall
make
it
evident
that
Christ
is
glorious
,
and
to
be
acknowledged
as
such
by
his
people
.
Whence
learn
,
1.
It
is
not
only
the
particular
satisfaction
of
beleevers
,
but
Christs
honour
also
,
that
they
should
look
to
in
their
spiritual
enjoyments
;
so
that
it
is
not
enough
they
be
refreshed
and
satisfied
,
unless
he
also
appear
glorious
,
and
become
great
in
their
hearts
thereby
;
for
,
this
tends
to
their
encouragement
,
that
by
what
they
shall
receive
from
the
Spirit
,
he
shall
glorifie
me
,
saith
Christ
.
2.
Albeit
Christs
person
,
doctrine
,
actions
and
sufferings
,
in
the
state
of
his
humiliation
,
were
clouded
under
obscurity
and
ignominie
;
yet
as
he
is
still
glorious
in
himself
,
so
the
Spirit
after
his
Ascension
did
,
and
in
all
ages
doth
proclaim
his
glory
and
excellency
,
in
his
person
,
doctrine
,
and
operations
,
to
the
conviction
and
satisfaction
of
beleevers
;
for
,
he
shall
glorifie
me
.
3.
It
is
the
work
of
the
Spirit
,
where
he
is
communicate
,
not
to
extol
or
teach
men
to
cry
up
themselves
who
do
receive
him
,
nor
yet
to
glorifie
and
exalt
any
other
thing
in
the
Church
but
Christ
alone
;
exalting
his
person
,
making
his
Word
singularly
effectual
,
pointing
out
his
ignominious
sufferings
,
as
the
only
mean
of
life
,
and
himself
,
as
the
storehouse
of
his
people
;
for
the
true
Spirit
shall
glorifie
me
,
saith
Christ
.
4.
As
all
the
fulnesse
communicate
by
the
Spirit
to
the
Church
,
in
the
primitive
times
and
after-ages
,
is
communicate
from
Christ
,
(
for
,
it
is
mine
,
saith
he
,
he
shall
shew
unto
you
;
)
so
the
way
to
have
Christ
high
in
our
hearts
,
is
to
have
the
Spirit
keeping
intercourse
betwixt
him
and
us
,
and
conveighing
daily
of
his
fulnesse
,
and
the
warme
thoughts
of
his
heart
and
good-will
to
us
;
for
,
this
is
the
Spirits
employment
,
and
by
this
he
glorifieth
Christ
;
for
,
he
shall
receive
of
mine
,
and
shew
it
unto
you
.
Verse
15.
All
things
that
the
Father
hath
are
mine
:
therefore
said
I
,
That
he
shall
take
of
mine
,
and
shall
shew
it
unto
you
.
Lest
by
the
former
expression
,
of
the
Spirits
receiving
and
communicating
of
what
is
Christs
,
the
Father
should
seem
to
be
secluded
from
this
great
work
;
Therefore
he
subjoyns
for
explication
,
that
by
reason
of
the
unity
of
essence
,
all
things
are
so
the
Fathers
,
as
they
are
his
also
,
and
therefore
he
might
call
these
things
his
which
the
Spirit
should
shew
,
as
being
communicate
by
the
Spirit
,
from
the
Father
and
him
.
Whence
learn
,
1.
The
way
to
understand
aright
what
Christ
saith
,
is
,
to
compare
one
passage
with
another
;
Therefore
doth
he
,
by
this
following
passage
,
explain
what
seemed
harsh
in
the
former
,
that
he
shall
take
of
mine
,
and
shew
it
unto
you
.
2.
Christ
is
to
be
so
eyed
in
the
large
allowances
communicate
unto
his
Church
,
as
we
forget
not
the
Father
,
but
rather
we
ought
to
see
the
fulnesse
and
rich
good-will
of
the
Father
in
what
Christ
communicateth
,
and
Christs
own
excellencie
,
who
hath
all
fulnesse
that
is
in
the
Father
,
to
communicate
;
Therefore
he
asserteth
,
that
all
things
that
the
Father
hath
are
mine
,
as
the
reason
of
that
expression
,
He
shall
take
of
mine
,
&c.
3.
Such
is
the
strict
union
of
the
Persons
of
the
blessed
Trinity
,
that
there
is
among
them
a
perfect
communion
in
all
things
;
for
,
all
things
that
the
Father
hath
are
mine
,
and
so
the
Spirits
also
.
4.
As
there
is
an
union
in
essence
,
and
communion
among
the
Persons
of
the
Trinity
:
so
their
order
of
subsistence
and
operation
is
distinct
,
the
Son
being
and
working
from
the
Father
,
and
the
Holy
Ghost
from
the
Father
and
the
Son
;
for
,
saith
he
,
all
things
that
the
Father
hath
,
are
mine
from
him
,
and
the
Spirit
shall
take
of
mine
,
and
shew
it
unto
you
.
Verse
16.
A
little
while
,
and
ye
shall
not
see
me
,
and
again
a
little
while
,
and
ye
shall
see
me
:
because
I
goe
to
the
Father
.
From
this
to
v.
23.
is
contained
the
second
encouragement
,
whereby
Christ
comforts
his
disciples
,
and
mitigates
their
excessive
sorrow
for
his
departure
.
In
this
verse
the
encouragement
is
more
briefly
propounded
;
That
however
he
was
shortly
to
be
removed
from
them
in
respect
of
his
bodily
presence
,
being
now
to
suffer
death
,
and
leave
the
world
;
yet
they
should
shortly
after
that
see
him
again
,
and
he
should
finde
a
way
to
be
indeed
present
with
them
.
For
understanding
whereof
,
albeit
that
reason
of
his
going
to
the
Father
,
may
lead
us
to
understand
it
of
his
appearing
again
to
them
bodily
,
after
his
resurrection
,
and
that
since
he
was
not
to
abide
under
the
power
of
death
,
but
to
rise
again
and
ascend
to
his
Father
;
they
should
get
a
sight
of
him
by
the
way
;
yet
I
take
not
this
sight
to
be
understood
here
further
,
then
as
it
was
a
forerunner
of
greater
things
.
For
this
is
to
be
done
in
that
day
,
wherein
they
were
to
be
endowed
with
much
knowledge
,
and
to
come
much
speed
in
their
prayers
put
up
in
his
Name
,
v.
23.
which
is
not
to
be
restricted
to
that
time
betwixt
his
Death
and
Ascension
,
but
was
rather
verified
after
his
Ascension
.
And
upon
the
same
ground
,
albeit
the
enjoyment
and
sight
of
Christ
in
heaven
,
(
which
every
beleever
may
expect
after
a
short
while
)
do
indeed
compleat
that
joy
which
is
propounded
,
v.
20.
as
the
fruit
of
their
seeing
of
him
;
yet
it
is
not
to
be
restricted
to
that
either
.
For
in
that
day
they
will
need
no
prayer
,
as
v.
23.
it
is
said
they
shall
in
the
day
they
shall
see
him
.
Therefore
it
is
most
clear
to
understand
the
encouragement
thus
,
That
however
he
was
shortly
to
die
and
remove
from
them
,
yet
seeing
he
was
not
to
abide
under
the
power
of
death
,
but
to
ascend
and
be
exalted
with
the
Father
;
he
would
therefore
give
proof
of
his
exaltation
and
good-will
toward
them
,
by
pouring
out
of
his
Spirit
,
whereby
they
should
enjoy
a
spiritual
sight
of
him
,
as
chap.
14.
19.
and
by
this
their
sad
houres
should
be
sweetned
(
as
also
all
beleevers
)
till
they
come
to
full
sight
and
full
joy
in
heaven
.
Now
albeit
this
encouragement
,
thus
explained
,
together
with
the
rest
that
follow
,
do
all
depend
upon
the
pouring
out
of
the
Spirit
,
as
fruits
and
benefits
to
be
reaped
thereby
,
as
well
as
these
that
are
formerly
mentioned
in
this
chapter
.
And
so
may
all
be
reduced
to
that
general
encouragement
,
of
the
coming
of
the
Holy
Ghost
;
yet
seeing
Christ
doth
not
here
(
as
in
the
former
)
name
this
as
a
fruit
of
the
Spirits
coming
,
therefore
I
have
made
it
a
distinct
encouragement
.
Doct.
1.
The
life
of
beleevers
within
time
is
made
up
,
and
consists
of
g●eat
variety
of
lots
,
having
and
wanting
,
sweets
and
soures
,
mixed
together
,
and
succeeding
one
to
another
;
for
,
so
it
is
here
declared
,
they
are
now
seeing
,
shortly
,
not
to
see
,
and
after
that
to
see
again
.
2.
The
great
exercise
of
beleevers
,
is
about
the
enjoying
or
wanting
a
sight
of
Christ
;
and
this
sight
of
Christ
is
so
precious
to
them
,
that
it
moves
all
the
wheeles
of
their
affections
,
and
makes
faire
weather
or
foule
,
according
as
they
want
or
enjoy
it
;
it
being
still
winter
when
he
is
absent
,
and
whenever
he
returns
,
he
brings
the
Spring
with
him
;
Therefore
is
all
their
exercise
summed
up
in
this
,
ye
shall
not
see
me
,
and
,
ye
shall
see
me
,
and
this
is
it
which
begets
the
joy
and
sorrow
after
mentioned
.
3.
Whatever
be
Christs
tender
condescendence
,
at
sometimes
,
to
his
people
;
yet
they
are
to
expect
that
within
time
,
they
will
get
satisfaction
to
their
sense
,
but
for
a
short
time
;
for
,
so
did
the
disciples
finde
its
the
matter
of
his
bodily
presence
,
and
so
will
beleevers
finde
in
the
matter
of
sensible
enjoyments
,
a
little
while
(
being
all
put
together
)
or
,
but
now
a
little
while
in
respect
of
what
they
had
enjoyed
,
chap.
14.
9.
and
ye
shall
not
see
me
.
The
word
imports
a
serious
and
intent
seeing
and
contemplating
,
and
is
attribute
oft-times
to
a
sight
of
the
minde
;
and
it
may
insinuate
,
that
now
they
should
not
get
him
seen
so
distinctly
as
formerly
,
or
that
his
removal
should
so
confound
them
for
a
time
,
as
they
should
not
so
much
as
get
him
contemplate
with
the
eyes
of
their
minde
,
till
the
Spirit
come
upon
them
.
4.
It
is
the
Will
of
Christ
,
that
believers
be
not
surprized
with
the
withdrawing
of
Christ
sensible
presence
,
but
that
in
the
midst
of
enjoyments
,
they
resolve
and
be
armed
for
it
;
Therefore
,
while
they
enjoy
his
company
,
he
doth
warne
them
,
a
little
while
,
and
ye
shall
not
see
me
.
5.
Christ
when
he
doth
withdraw
his
sensible
and
bodily
presence
,
is
yet
not
absent
from
believers
,
but
hath
a
way
of
presence
,
wherein
spiritual
minds
may
discern
and
see
him
;
for
,
notwithstanding
his
removal
,
ye
shall
see
me
,
saith
he
.
The
word
imports
a
full
and
clear
sight
,
as
if
he
were
before
their
eyes
.
6.
As
the
sensible
enjoyments
of
beleevers
are
but
short
,
while
they
are
within
time
,
so
their
desertions
and
clouds
are
but
short
also
;
They
may
think
the
time
long
,
because
of
their
affection
,
and
they
may
prolong
their
own
affliction
,
by
taking
in
an
idol
in
the
room
of
an
absent
Christ
,
and
by
not
making
use
of
desertion
as
they
ought
;
But
he
alloweth
that
their
sad
houres
be
short
,
and
however
it
be
,
they
are
so
in
respect
of
eternity
:
for
,
again
a
little
while
,
and
ye
shall
see
me
,
7.
Christs
suffering
for
,
and
departing
from
his
people
,
hath
neither
changed
his
affection
to
them
,
nor
deprived
him
of
ability
to
do
for
them
;
But
they
are
the
rather
so
much
the
dearer
to
him
as
the
price
of
his
sufferings
,
and
by
his
exaltation
he
is
able
to
be
powerfully
present
with
them
,
by
the
pouring
out
of
his
Spirit
;
for
,
it
is
a
reason
of
their
seeing
him
,
because
I
go
to
the
Father
,
having
laid
down
the
price
of
their
Redemption
.
Verse
17.
Then
said
some
of
his
disciples
among
themselves
,
What
is
this
that
he
saith
unto
us
:
A
little
while
,
and
ye
shall
not
see
me
:
and
again
,
A
little
while
,
and
ye
shall
see
me
.
And
because
I
go
to
the
Father
?
18.
They
said
therefore
,
What
is
this
that
he
saith
,
A
little
while
?
we
cannot
tell
what
he
saith
.
In
these
verses
is
recorded
the
occasion
of
Christs
further
enlarging
and
explaining
of
this
encouragement
,
taken
from
the
ignorance
and
stumbling
of
some
of
his
disciples
;
who
repeating
this
doctrine
,
and
making
enquiry
among
themselves
about
the
meaning
thereof
,
do
still
remain
ignorant
of
his
true
sense
therein
,
not
understanding
any
part
of
the
words
,
and
least
of
all
,
that
they
should
see
him
,
because
he
goeth
to
the
Father
,
seeing
thereby
,
it
would
seem
,
he
would
rather
be
removed
out
of
their
sight
.
Whence
learn
,
1.
It
is
commendable
in
disciples
,
that
they
heare
Christs
doctrine
with
such
attention
,
as
to
receive
and
retain
it
,
though
they
do
not
understand
it
;
for
,
so
do
they
repeat
all
he
said
,
testifying
how
attentive
they
were
,
however
their
understanding
was
darkned
.
2.
Let
doctrine
be
never
so
plain
,
and
never
so
frequently
repeated
,
and
let
means
be
never
so
many
and
hea●ers
most
attentive
;
yet
they
will
continue
ignorant
,
till
Christ
enlighten
their
mindes
;
for
,
albeit
this
plain
doctrine
had
been
inculcate
before
,
and
almost
in
the
same
termes
,
chap
13.
33.
yet
,
say
they
once
and
again
,
What
is
thi●
that
he
saith
unto
us
,
&c.
3.
When
Christs
followers
are
ignorant
of
any
truth
,
it
concerns
them
to
be
inquisitive
about
the
same
,
and
to
make
use
one
of
another
for
that
end
;
for
,
they
said
among
themselves
,
what
is
this
that
he
saith
unto
us
,
a
little
white
,
&
c
?
4.
Using
of
means
will
not
avail
,
nor
can
beleevers
help
one
another
to
understand
truth
,
unlesse
Ch●ist
shine
in
with
light
;
for
,
after
their
repeating
of
the
words
,
and
an
enquiry
among
themselves
once
and
again
,
he
result
is
,
we
cannot
tell
what
he
saith
.
5.
When
believers
are
in
trouble
,
and
essaying
to
rid
themselves
out
of
difficulties
,
without
employing
of
Christ
,
ordinarily
such
a
condition
and
exercise
are
attended
with
fits
of
bitterness
;
for
,
they
being
much
grieved
this
night
,
and
labouring
among
themselves
to
clear
this
matter
,
but
to
no
purpose
,
do
repeat
his
words
,
and
once
and
again
enquire
,
what
is
this
that
he
saith
?
and
in
end
resolve
,
we
cannot
tell
what
he
saith
.
Whereby
they
not
only
expresse
their
own
ignorance
,
but
some
bitternesse
also
,
indirectly
carping
at
his
expressions
,
and
challenging
that
he
should
so
speak
unto
them
.
Verse
19.
Now
Jesus
knew
that
they
were
desirous
to
ask
him
,
and
said
unto
them
,
Do
ye
enquire
among
your selves
of
that
I
said
,
A
little
while
,
and
ye
shall
not
see
me
:
and
again
,
A
little
while
,
and
ye
shall
see
me
?
In
this
verse
is
contained
Christs
preface
to
the
explication
of
this
encouragement
;
wherein
,
by
making
known
that
he
understood
their
perplexity
,
and
their
desire
to
be
resolved
,
he
testifieth
his
willingnesse
to
clear
their
doubt
,
and
makes
way
for
it
,
preventing
their
enquiry
.
Whence
learn
,
1.
Whatever
be
the
perplexities
of
Saints
,
and
their
weaknesse
under
them
;
yet
they
know
Christ
to
be
the
only
resolver
of
their
difficulties
,
and
they
cannot
be
at
rest
till
they
get
light
;
for
,
their
enquiry
among
themselves
not
succeding
,
it
is
subjoyned
,
notwithstanding
their
indirect
carping
,
that
they
were
desirous
to
ask
him
,
that
so
they
might
attain
to
light
in
the
matter
.
2.
Albeit
believers
stand
,
oft-times
,
in
sensible
need
of
Christs
help
,
and
be
desirous
thereof
,
yet
they
are
kept
back
from
employing
of
him
partly
,
by
their
unwillingnesse
to
bewray
their
own
indigence
;
and
partly
,
by
reason
of
their
ill-ordered
respect
to
him
,
which
keeps
them
at
a
needlesse
distance
with
him
;
for
,
albeit
they
were
desirous
to
ask
him
,
yet
they
proceeded
no
further
then
a
desire
,
as
being
unwilling
to
bewray
their
ignorance
,
and
respecting
their
Master
so
as
they
were
afraid
to
ask
him
.
3.
Christ
is
so
infinitely
omniscient
,
and
hath
so
vigilant
an
eye
over
the
condition
of
his
people
,
as
he
knoweth
and
taketh
notice
of
their
secret
doubts
and
perplexities
,
before
they
be
propounded
to
him
;
for
,
Jesus
knew
that
they
were
desirous
to
ask
him
,
and
by
that
question
,
do
ye
enquire
among
your selves
,
&
c
?
he
le
ts
them
see
he
knew
their
secret
reasonings
and
debates
.
4.
Christ
will
not
cast
off
his
dull
and
weak
followers
,
but
their
necessity
hath
a
mouth
of
its
own
to
his
omniscience
and
infinite
love
,
whereof
he
will
give
proof
by
preventing
their
enquiry
;
as
here
,
however
they
were
ignorant
,
and
stood
off
from
asking
him
,
yet
he
prevents
them
with
a
resolution
of
their
doubt
.
5.
When
disciples
are
about
the
use
of
some
means
,
for
resolving
of
their
doubts
,
Christ
will
in
due
time
come
and
clear
them
;
for
,
so
much
is
imported
in
that
he
takes
notice
that
they
were
enquiring
among
themselves
of
that
he
said
;
and
while
they
were
about
that
mean
,
he
cometh
and
resolveth
them
.
6.
Albeit
Christ
do
prevent
his
perplexed
people
,
and
do
approve
of
their
use
of
any
lawful
means
;
yet
he
accounts
it
still
a
fault
,
that
they
should
not
employ
him
in
doubtful
cases
;
for
,
this
question
,
do
ye
enquire
among
your selves
,
&
c
?
doth
not
only
import
his
notice-taking
of
their
exercise
,
and
an
approbation
thereof
,
in
so
far
as
they
were
not
resting
in
ignorance
,
but
making
use
of
that
mean
;
but
also
,
an
indirect
challenge
that
they
should
enquire
among
themselves
,
and
not
employ
him
.
Verse
20.
Verily
,
verily
I
say
unto
you
,
That
ye
shall
weep
and
lament
,
but
the
world
shall
rejoyce
:
And
ye
shall
be
sorrowful
,
but
your
sorrow
shall
be
turned
into
joy
.
In
this
verse
is
subjoyned
Christs
exposition
of
this
encouragement
;
wherein
(
explaining
the
causes
by
the
effects
)
he
declareth
,
that
however
,
by
his
absence
,
they
should
have
sad
sorrow
,
while
the
world
should
be
rejoycing
;
yet
●heir
sorrow
should
end
in
joy
.
Which
as
it
was
verified
to
the
disciples
in
their
joy
after
their
sad
homes
,
for
his
suffering
and
removal
;
so
it
is
also
made
good
to
beleevers
in
all
ages
,
who
have
their
joyes
and
sorrows
succeeding
each
other
,
but
still
their
joy
last
.
Doct.
1.
Christs
doctrine
to
his
followers
,
especially
concerning
their
allowed
comfort
under
and
after
sorrow
,
is
not
empty
and
vain
promises
,
but
serious
and
solid
truth
;
Therefore
is
it
conformed
here
,
and
v.
23.
with
a
double
asseveration
,
Verily
,
verily
I
say
unto
you
.
2.
It
is
the
great
fault
of
discouraged
believers
that
they
are
slow
of
heart
to
believe
Christs
allowed
encouragements
;
and
yet
it
is
most
acceptable
to
him
,
that
they
give
credit
to
them
,
and
rest
upon
them
;
for
,
this
asseveration
imports
not
only
the
gravity
of
the
matter
,
but
further
also
,
that
we
are
averse
and
unwilling
to
beleeve
it
,
and
that
Christ
is
earnest
we
should
give
credit
thereto
.
3.
It
is
very
suitable
that
answerable
affections
go
along
with
our
conditions
,
and
that
our
conditions
be
evidenced
thereby
;
Therefore
,
doth
he
here
explain
his
being
not
seen
,
or
seen
,
by
them
,
v.
16.
by
their
sorrow
and
joy
,
as
evidencing
how
they
were
affected
with
these
dispensations
.
4.
As
it
is
the
lot
of
beleevers
,
to
meet
with
sorrow
in
the
world
;
so
Christs
absence
and
removal
will
be
the
chief
cause
of
most
bitter
sorrow
to
them
;
Not
that
they
are
allowed
to
mourne
without
hope
,
but
by
their
sorrow
for
this
they
testifie
their
estimation
of
him
,
that
nothing
can
be
comfortable
to
them
without
him
,
and
that
they
do
keep
his
roome
in
their
heart
till
he
come
again
:
And
withal
,
when
he
is
absent
,
and
their
sun
down
,
they
will
meet
with
many
dark
clouds
and
sharp
showers
,
to
fill
them
with
griefe
;
for
,
when
they
see
not
him
,
ye
shall
weep
and
lament
,
saith
he
.
5.
The
world
are
so
opposite
to
Christ
and
his
people
,
that
it
is
the
time
of
their
joy
when
Christ
is
removed
,
and
the
godly
set
down
in
sorrow
thereby
for
,
these
two
go
together
,
ye
shall
weep
and
lament
,
but
the
world
shall
rejoyce
.
See
Rev.
11.10
.
6.
As
it
is
the
wretched
disposition
of
the
world
,
to
rejoyce
in
the
want
of
Christ
out
of
the
world
,
and
in
the
godlies
affliction
:
So
the
Lord
,
in
his
holy
providence
,
may
sometime
permit
them
this
advantage
of
rejoycing
;
partly
,
that
it
may
adde
to
the
exercise
of
his
afflicted
people
;
partly
,
that
the
disposition
of
some
wicked
men
may
be
discovered
,
who
otherwise
would
carry
smoothly
,
Luk.
2.34
,
35
Partly
,
to
let
them
see
that
when
they
have
got
their
will
for
a
time
,
yet
it
will
not
avail
them
;
and
partly
to
embitter
their
future
sorrow
by
these
fits
of
joy
,
Rev.
18.7
.
For
these
causes
it
is
that
the
Lord
permits
that
the
world
shall
rejoyce
.
So
that
such
advantages
might
be
matter
of
terrour
to
them
,
if
they
looked
rightly
upon
them
.
7.
Christ
would
not
have
his
people
pleasing
themselves
,
with
the
dream
of
a
constant
calme
,
but
seriously
laying
their
account
to
meet
with
sorrow
and
grief
,
for
their
exercise
and
trial
,
and
to
fit
them
for
his
joy
;
Therefore
doth
he
again
tell
them
,
ye
shall
be
sorrowful
.
8.
As
the
wickeds
joy
is
but
for
a
moment
,
and
goeth
before
a
sad
storme
of
sorrow
,
which
will
be
their
lust
and
final
portion
;
So
the
sorrows
of
the
godly
will
end
in
joy
,
and
joy
will
be
the
upshot
of
all
their
griefes
;
yea
,
their
present
sorrow
shall
afterward
afford
matter
of
joy
:
for
,
your
sorrow
shall
(
not
only
end
in
,
but
)
be
turned
into
joy
,
as
he
turned
water
into
wine
.
See
Psalm
126.5
,
6.
Verse
21.
A
woman
when
she
is
in
travell
,
hath
sorrow
,
because
her
hour
is
come
:
but
assoone
as
she
is
delivered
of
the
child
,
she
remembreth
no
more
the
anguish
for
joy
that
a
man
is
borne
into
the
world
.
22.
And
ye
now
therefere
have
sorrow
:
but
I
will
see
you
againe
,
and
your
heart
shall
rejoyce
,
and
your
joy
no
man
taketh
from
you
.
This
explained
encouragement
is
(
in
these
verses
)
illustrate
from
a
similitude
taken
from
a
woman
in
travel
,
which
is
propounded
v.
21.
and
applyed
v.
22.
to
this
purpose
,
That
as
a
woman
in
travel
hath
bitter
pangs
and
sorrows
,
&
yet
all
that
is
shortly
swallowed
up
in
the
joy
she
hath
for
the
birth
of
a
man-child
;
So
however
they
were
in
sorrow
,
yet
his
seeing
them
again
shall
afford
them
cordial
and
perminent
joy
.
From
v.
21.
Learn
,
1.
The
Lord
,
in
the
ordinary
course
of
his
providence
in
the
world
,
hath
given
ample
proofe
of
his
power
and
goodwill
,
and
that
he
is
able
to
bring
bitter
lots
to
a
sweet
issue
,
whereof
the
godly
should
make
use
,
for
their
own
encouragement
in
sad
lots
:
Therefore
doth
he
lead
them
to
comfort
themselves
by
the
example
of
a
woman
in
travail
,
and
elsewhere
he
remits
them
to
the
consideration
of
other
his
works
in
the
world
.
2.
The
godly
may
expect
that
their
hours
of
sorrow
will
be
very
sharp
and
bitter
,
that
so
their
trial
may
be
compleat
and
searching
;
Therefore
it
is
compared
to
the
sorrow
of
a
woman
in
travail
,
as
being
very
bitter
,
and
nearer
the
birth
,
the
sharper
,
and
such
as
God
only
can
open
the
womb
and
give
an
issue
from
it
.
3.
Their
sorrows
also
do
resemble
that
of
a
woman
in
travail
,
in
respect
that
as
this
pain
is
the
fruit
of
Evah's
transgression
;
So
whatever
be
the
Lords
love
,
or
scope
in
exercising
his
own
,
yet
the
Original
and
rise
of
all
their
troubles
,
is
sin
,
and
they
are
sent
to
put
them
in
minde
what
they
are
to
chasten
,
and
humble
them
for
by-past
failings
,
or
to
mortifie
the
roots
of
sin
,
and
prevent
it
for
the
future
.
4.
It
may
contribute
to
sweeten
the
bitter
sorrows
of
Saints
,
that
they
are
as
necessary
to
make
way
for
the
consolations
of
Christ
,
as
pangs
are
to
make
way
for
child-bearing
;
for
,
in
this
also
the
comparison
holds
.
5.
The
sorrows
of
Saints
may
be
more
easie
to
them
,
when
they
consider
that
they
are
but
for
a
set
time
,
and
by
their
violence
and
extremities
are
hasting
to
an
issue
;
for
,
so
a
womans
sorrow
is
,
when
her
hour
is
come
,
and
but
an
hour
,
●hich
will
passe
over
.
6.
It
is
ample
matter
of
hope
and
encouragement
to
sorrowful
Saints
,
that
their
afflictions
and
sorrows
will
not
only
have
an
issue
,
but
are
bringing
forth
somewhat
,
that
will
be
as
a
man-child
brought
forth
by
a
travailing
woman
;
for
,
so
is
here
imported
,
that
their
afflictions
are
as
a
travailing
in
birth
,
bringing
forth
some
fruit
,
and
that
they
shall
not
miscarry
,
but
a
man-child
be
born
.
7.
The
fruit
of
Saints
afflictions
and
sorrows
will
be
so
full
,
as
may
swallow
down
all
the
bitternesse
of
their
former
trouble
;
for
,
in
this
also
they
resemble
a
woman
delivered
of
the
child
,
who
remembreth
no
more
the
anguish
(
that
is
,
thinks
nothing
of
it
,
though
otherwise
it
be
good
to
remember
it
for
instruction
)
for
joy
that
a
man
is
born
into
the
world
,
See
Heb.
12.11
.
2
Cor.
4.17
.
From
v.
22.
Learn
,
1.
Beleevers
sorrow
for
the
absence
of
Christ
is
so
great
,
that
the
very
apprehension
and
intimation
of
his
removal
,
begets
sorrow
;
for
,
now
therefore
,
saith
he
,
ye
have
sorrow
,
even
before
I
be
gone
.
2.
Christ
doth
take
special
notice
of
the
sorrow
of
his
own
,
when
it
is
for
his
sake
,
and
because
of
his
removal
;
for
,
he
intimateth
so
much
to
them
,
ye
now
therefore
have
sorrow
.
3.
The
sorrow
of
Saints
for
Christs
absence
will
not
be
perpetual
,
but
ought
to
be
measured
by
the
present
now
,
as
not
knowing
how
soon
he
may
put
a
period
to
it
;
for
,
so
much
also
is
imported
in
this
,
now
ye
have
sorrow
,
but
I
will
see
you
again
.
4.
Kindly
sorrow
of
Saints
can
only
be
removed
by
Christs
coming
to
them
,
and
their
enjoying
the
light
of
his
countenance
;
And
he
will
not
stay
away
,
but
be
at
pains
himselfe
to
comfort
such
;
for
,
I
will
see
you
again
,
to
remove
your
sorrow
.
5.
It
compleats
the
joy
of
mourning
Saints
,
that
not
only
they
see
Christ
,
but
do
know
that
he
seeth
them
,
and
hath
an
eye
of
kindnesse
toward
them
,
and
an
eye
of
providence
and
care
about
them
;
Therefore
in
place
of
,
ye
shall
see
me
,
v.
16.
it
is
here
,
I
will
see
you
again
.
6.
Albeit
the
joy
of
the
godly
may
be
interrupted
for
a
time
;
yet
it
will
never
totally
be
extinguished
,
but
will
revive
after
sorrow
;
for
,
here
is
rejoycing
af●er
sorrow
.
7.
It
is
Christs
work
,
not
only
to
afford
matter
of
joy
unto
his
people
,
but
effectually
to
bear
it
in
,
for
their
encouragement
;
for
,
here
he
undertakes
,
ye
shall
rejoyce
.
8.
The
joy
of
the
godly
doth
far
outst●ip
the
carnal
delight
and
mirth
of
the
wicked
,
whose
heart
is
sorrowful
in
the
midst
of
laughter
,
Prov
14.13
.
whereas
this
is
a
solid
joy
,
which
upholds
and
refreshes
the
heart
;
for
,
your
heart
shall
rejoyce
,
saith
he
.
9.
The
joy
of
beleevers
is
a
permanent
joy
;
whereof
they
shall
never
be
totally
deprived
,
till
they
enter
into
the
Ocean
of
eternal
joy
,
Matth.
25.21
,
23.
for
,
your
joy
no
man
taketh
from
you
.
It
cannot
be
denyed
but
sometime
it
is
interrupted
by
their
peevish
refusing
of
it
,
and
by
tentations
taking
it
from
them
:
But
yet
.
1.
They
want
not
still
some
measure
of
joy
,
in
so
far
as
they
are
not
totally
discouraged
.
2.
They
want
not
matter
of
joy
,
when
themselves
do
put
it
from
them
.
3.
Tentations
prevail
to
take
away
their
joy
,
when
they
put
not
themselves
and
it
in
Christs
custody
;
who
here
undertakes
to
make
them
rejoyce
.
4.
Whatever
their
wrastlings
and
faintings
be
,
yet
they
shall
be
carried
through
,
till
they
come
to
obtain
everlasting
joy
,
where
sighing
and
sorrow
shall
flee
away
,
and
not
be
found
,
though
they
were
sought
,
whereas
now
we
both
seek
and
finde
them
too
often
.
Ver.
23.
And
in
that
day
ye
shall
ask
me
nothing
.
Verily
,
verily
I
say
unto
you
,
Whatsoever
ye
shall
ask
the
Father
in
my
Name
,
he
will
give
it
you
.
In
this
verse
we
have
propounded
the
third
and
fourth
encouragement
,
whereby
Christ
mitigates
the
excessive
sorrow
of
his
disciples
because
of
his
departure
from
them
.
The
first
of
them
is
,
that
,
in
that
day
when
the
comforter
shall
come
,
they
shall
see
him
again
,
they
shall
ask
him
nothing
.
Which
is
not
be
understood
of
prayer
,
as
if
he
would
have
them
exempted
from
prayer
,
or
that
they
should
not
pray
to
him
alone
,
but
to
the
Father
with
him
and
through
him
.
For
the
first
of
these
is
blasphemous
,
and
the
second
not
to
the
purpose
,
seeing
it
is
not
to
be
supposed
they
had
neglected
the
Father
in
their
prayers
formerly
,
and
betaken
themselves
only
to
him
.
Withal
,
the
grave
asseveration
prefixed
to
the
latter
part
of
the
verse
which
speaks
of
prayer
,
evidenceth
that
there
he
beginneth
a
new
purpose
,
different
from
this
here
spoken
of
:
And
the
word
here
rendred
to
ask
,
albeit
it
sometime
signifies
to
desire
or
seek
by
prayer
,
and
be
so
used
by
Christ
speaking
of
his
own
praying
to
the
Father
,
v.
26.
and
often
in
chap.
17.
Yet
,
1.
In
the
latter
part
of
the
verse
where
he
speaks
of
their
praying
,
he
useth
another
word
,
which
properly
signifieth
to
seek
by
prayer
,
that
so
by
the
different
words
he
might
point
out
that
the
purposes
are
different
.
2.
The
word
here
doth
properly
signifie
,
to
ask
questions
,
or
to
propound
doubtful
things
,
whereof
we
are
ignorant
,
that
we
may
get
resolution
in
them
;
and
so
it
is
used
in
this
same
chap.
v.
5
,
19
,
30.
In
relation
to
which
passages
,
and
to
what
is
said
by
way
of
explication
,
v.
25.
compared
with
v.
29
,
30.
I
take
this
encouragement
to
contain
a
promise
of
their
illumination
and
growth
in
knowledge
of
the
mysteries
of
the
Gospel
,
propounded
by
way
of
opposition
to
their
present
necessity
of
asking
many
questions
at
him
,
in
regard
of
their
dulnesse
and
ignorance
.
But
now
he
promiseth
that
,
in
that
day
they
shall
have
more
illumination
than
to
make
a
doubt
of
every
thing
,
and
should
ask
him
nothing
;
which
yet
is
not
so
to
be
understood
,
as
if
after
the
Comforter
were
come
,
there
should
be
no
doubts
,
or
that
he
would
exempt
them
from
a
necessity
of
depending
upon
and
employing
of
him
for
resolution
thereof
;
But
it
is
to
be
understood
comparatively
,
in
reference
to
their
present
condition
,
That
they
should
not
,
as
now
they
did
,
stick
at
every
scruple
,
and
be
puzzled
and
perplexed
about
every
purpose
of
divine
truth
,
but
should
be
more
familiarly
acquainted
with
his
doctrine
.
Whence
learn
,
1.
Ignorance
of
divine
mysteries
is
so
great
an
affliction
to
disciples
,
and
illumination
and
knowledge
thereof
so
great
a
mercy
,
as
it
may
sweeten
sad
dispensations
,
and
deserveth
a
special
remark
,
in
their
account
;
for
,
it
is
here
an
encouragement
against
his
departure
,
and
it
is
a
day
of
remark
(
that
day
)
to
be
delivered
from
their
ignorance
.
2.
It
is
by
the
Spirit
only
that
men
are
enabled
to
understand
divine
mysteries
,
and
this
is
more
fully
and
clearly
communicate
by
him
in
the
dayes
of
the
Gospel
,
then
formerly
;
for
,
it
is
in
that
day
,
when
the
Comforter
cometh
,
that
they
shall
ask
nothing
.
3.
As
Christ
is
very
gracious
to
his
people
,
in
granting
them
sense
of
necessities
,
and
in
supplying
thereof
when
they
come
unto
him
;
So
he
also
tenders
their
weaknesse
by
preventing
them
in
many
needs
,
and
so
prevents
their
many
perplexities
and
anxieties
,
which
otherwise
they
might
be
put
to
:
Therefore
is
this
promise
thus
propounded
,
ye
shall
ask
me
nothing
,
because
albeit
it
was
enough
to
have
him
ready
to
resolve
their
questions
,
when
they
put
him
to
it
,
yet
this
was
very
hard
to
them
,
and
therefore
he
,
prevents
them
with
a
gift
of
knowledge
.
So
,
albeit
he
will
never
have
his
people
freed
from
dependance
on
him
,
yet
out
of
his
respects
to
their
weaknesse
,
he
gives
sense
many
visible
props
,
where
faith
is
put
to
an
exercise
.
He
could
feed
the
world
immediately
from
heaven
,
as
he
did
Israel
;
but
since
our
weaknesse
would
be
ready
to
faint
under
such
a
dispensation
,
therefore
he
hath
established
another
course
.
The
other
encouragement
here
propounded
,
is
,
that
they
shall
have
successe
in
their
prayers
put
up
in
his
name
,
concerning
which
compare
Chap.
14.
13
,
14.
and
15.
7.
Doct.
1.
The
matter
of
hearing
the
prayers
of
beleevers
is
of
great
importance
in
Christs
account
;
And
whatever
our
feares
and
tentations
be
about
it
,
yet
the
verdict
of
his
word
is
to
be
trusted
to
in
that
matter
;
Therefore
doth
he
begin
this
encouragement
with
his
usual
asseveration
,
Verily
,
verily
I
say
unto
you
.
2.
There
is
no
measure
of
enjoyment
which
beleevers
have
within
time
,
which
should
take
them
off
from
prayer
and
seeking
;
for
,
when
the
former
promises
are
accomplished
,
it
is
yet
imported
they
must
ask
.
3.
Times
of
much
light
have
need
of
much
prayer
,
to
sanctifie
that
light
,
and
make
it
effectual
for
answerable
ordering
of
our
practice
;
for
,
in
that
day
,
when
they
shall
get
knowledge
,
and
ask
nothing
,
they
must
still
ask
by
prayer
.
4.
As
the
necessities
of
beleevers
,
and
the
good
things
they
expect
,
are
many
;
So
all
their
comfortable
enjoyments
must
come
by
prayer
:
for
,
whatsoever
ye
shall
ask
,
imports
that
their
prayers
must
be
universal
,
reaching
to
all
their
felt
needs
and
expected
mercies
.
5.
Prayer
must
be
offered
up
through
Christ
and
in
his
name
,
as
testifying
the
sen●e
of
our
own
unworthinesse
to
come
before
God
with
our
services
;
our
high
estimation
of
Christs
worth
,
merit
,
and
credite
with
the
Father
,
who
can
make
our
services
acceptable
;
and
,
our
confidence
that
he
will
own
us
and
our
services
,
and
that
the
Father
will
be
well
pleased
therewith
in
him
;
for
,
they
must
ask
the
Father
in
his
name
.
6.
Prayer
put
up
in
Christs
Name
for
things
lawful
,
will
get
a
good
answer
;
And
albeit
the
Lord
will
exercise
our
faith
,
to
beleeve
this
when
we
see
it
not
;
our
patience
,
to
wait
for
it
;
and
,
our
discerning
to
take
up
his
wise
contrivance
of
answering
,
when
he
suspends
the
particular
we
desire
.
And
albeit
he
may
also
suspend
and
deny
answers
,
for
a
time
,
to
particular
sutes
,
when
either
we
are
lying
under
unrepented
guilt
,
or
have
neglected
prayer
till
we
come
to
a
strait
,
or
have
not
sense
as
we
ought
of
what
we
seek
;
And
also
that
he
may
try
what
mens
deportment
will
be
when
their
prayers
a●e
not
answered
:
Yet
this
is
a
truth
of
eternal
verity
,
whatsoever
ye
shall
ask
the
Father
in
my
Name
,
he
will
give
it
you
.
7.
Such
as
are
given
to
prayer
,
and
do
receive
answers
thereunto
from
heaven
,
need
not
be
discouraged
for
the
want
of
Christs
bodily
presence
;
seeing
by
the
acceptance
of
their
prayers
in
heaven
,
they
will
get
constant
proofes
of
his
good
will
;
for
,
this
is
an
encouragement
here
against
his
removal
,
that
they
shall
have
intercourse
with
him
,
by
their
praying
and
his
answering
.
And
indeed
,
to
be
frequent
in
prayer
is
the
way
to
entertain
the
sense
of
his
love
,
and
the
want
thereof
begets
jealousies
and
coldrifenesse
.
Ver.
24.
Hitherto
have
ye
asked
nothing
in
my
Name
:
Ask
and
ye
shall
receive
,
that
your
joy
may
be
full
.
In
this
●●d
the
following
purpose
,
to
v.
29.
both
these
encouragements
are
amplified
and
enlarged
,
though
not
in
the
order
they
are
first
propounded
.
The
purpose
may
be
●educed
to
foure
heads
.
In
the
first
whereof
in
this
verse●
he
amplifieth
the
last
of
these
encouragements
,
concerning
prayer
;
declaring
that
hitherto
they
had
not
asked
any
thing
in
his
Name
,
an
●xciting
them
to
amend
this
,
that
so
by
receiving
go●●
answers
,
they
might
have
full
joy
,
to
guard
and
refresh
their
hearts
,
which
were
so
grieved
at
the
news
of
his
〈◊〉
●●●e
.
As
for
that
he
saith
,
Hitherto
you
have
asked
nothing
in
my
Name
,
it
is
not
so
to
be
understood
,
as
if
the
disciples
and
other
godly
persons
,
had
not
prayed
only
before
that
time
,
or
had
not
directed
their
prayers
to
God
through
the
Mediatour
:
But
the
meaning
is
partly
,
more
generally
,
to
point
out
the
difference
betwixt
the
way
under
the
Law
and
under
the
Gospel
;
In
the
one
,
their
use
making
of
a
Mediatour
in
prayer
was
involved
under
many
types
and
shaddows
,
particularly
that
of
the
mercy
seat
,
and
though
they
directed
their
prayers
to
God
through
a
Mediatour
,
and
by
vertue
of
the
Covenant
,
Yet
it
was
without
any
particular
application
of
that
office
of
Mediatour
unto
the
person
of
Jesus
,
the
Son
of
Mary
,
as
not
being
yet
manifested
.
And
it
is
not
unlike
that
the
disciples
and
others
,
whatever
thoughts
they
had
of
Christ
,
Yet
hitherto
they
had
not
so
distinctly
made
use
of
him
,
in
his
office
of
Mediatour
,
in
the
matter
of
prayer
.
But
under
the
Gospel
,
especially
after
the
powring
out
of
the
Spirit
,
vails
are
taken
away
,
and
the
Mediatour
exhibited
in
person
,
to
be
distinctly
and
clearly
made
use
of
in
prayer
.
Partly
,
the
meaning
is
,
more
particularly
,
to
point
out
the
short
coming
of
the
disciples
,
who
whatever
use
they
made
of
Christ
in
prayer
,
yet
had
asked
and
received
nothing
,
in
comparison
of
what
they
were
allowed
to
ask
,
and
should
afterward
receive
▪
Whence
learn
,
1.
We
are
so
unwilling
,
upon
the
one
hand
,
to
pray
,
and
Christ
so
willing
to
be
employed
,
that
he
can
never
enough
presse
us
to
that
duty
;
Therefore
doth
he
insist
in
pressing
them
to
ask
,
and
is
so
forward
in
it
,
that
he
enlargeth
it
before
the
other
encouragement
mentioned
before
it
,
in
the
former
verse
.
2.
It
is
a
notable
encouragement
unto
prayer
,
that
now
under
the
Gospel
the
person
of
the
Mediatour
is
exhibited
in
our
flesh
,
acquainted
with
all
our
infirmities
without
sin
,
and
the
way
of
employing
him
more
distinctly
and
clearly
held
out
,
then
under
the
Law
;
for
,
by
this
he
excites
them
to
ask
,
that
hitherto
they
had
asked
nothing
in
his
Name
,
but
now
might
ask
,
as
hath
been
explained
.
3.
It
may
also
encourage
Saints
to
prayer
,
that
let
them
seek
never
so
much
in
his
Name
,
yet
he
will
be
so
far
from
reproaching
them
with
his
bounty
,
that
he
counts
they
have
sought
nothing
,
in
respect
of
what
his
love
alloweth
,
and
what
he
will
do
for
them
,
if
they
ask
;
for
,
so
much
also
(
as
hath
been
explained
)
is
imported
in
this
,
Hitherto
have
ye
asked
nothing
in
my
Name
,
and
therefore
ask
yet
more
,
saith
he
.
4.
It
doth
yet
more
encourage
men
to
pray
to
God
through
Jesus
Christ
,
when
they
consider
,
that
his
fair
offers
of
audience
,
are
not
empty
promises
,
but
will
be
seconded
with
real
performances
;
for
,
ask
,
and
ye
shall
receive
,
saith
he
,
appealing
to
their
own
experience
,
concerning
the
reality
of
his
offers
,
if
they
will
employ
him
.
5.
Christ
alloweth
joy
unto
his
people
,
to
sweeten
and
cry
down
the
noise
of
all
their
discouragements
and
sorrows
;
for
,
he
alloweth
they
should
have
joy
,
to
asswage
their
griefe
,
because
of
his
departure
.
6.
The
j●y
allowed
by
Christ
upon
his
people
is
a
full
and
compleat
joy
,
and
groweth
up
by
degrees
,
till
they
finde
it
so
,
according
as
they
make
use
of
the
means
wherein
it
is
to
be
found
;
Therefore
doth
he
call
it
a
f●ll
joy
,
or
,
a
joy
fulfilled
to
their
satisfaction
,
by
their
praying
and
his
answering
.
7.
As
the
joy
of
beleevers
cometh
to
them
by
the
mean
of
prayer
;
So
they
are
allowed
joy
even
in
their
addresse-making
to
God
through
Christ
,
considering
what
hope
there
is
in
such
in
undertaking
,
and
what
a
dignity
and
mercy
it
is
,
that
such
as
they
should
be
drawn
to
such
an
employment
,
and
admitted
to
serve
in
it
;
for
,
if
joy
be
fulfilled
,
when
they
get
an
answer
,
then
,
certainly
,
it
should
be
begun
while
they
are
praying
.
8.
Such
as
pursue
prayer
in
Christs
Name
,
till
they
get
an
answer
,
will
finde
their
joy
thereby
compleated
;
as
evidencing
how
glorious
their
head
and
surety
Christ
is
,
and
how
acceptable
naughty
persons
and
performances
are
in
heaven
through
him
,
and
as
putting
a
lustre
and
double
beauty
upon
every
mercy
,
when
it
cometh
that
way
out
of
the
hand
of
God
;
for
,
ask
,
saith
he
,
and
ye
shall
receive
,
that
your
joy
may
be
full
,
or
,
fulfilled
.
Verse
25.
These
things
have
I
spoken
unto
you
in
proverbs
:
the
time
cometh
,
when
I
shall
no
more
speak
unto
you
in
proverbs
,
but
I
shall
shew
you
plainly
of
the
Father
.
In
the
second
place
,
Christ
insists
upon
,
and
amplifieth
that
encouragement
which
was
first
propounded
,
v.
23.
concerning
increase
in
knowledge
.
And
as
there
he
propounded
the
promise
in
opposition
to
their
present
necessity
of
asking
questions
;
So
here
it
is
propounded
in
opposition
to
his
present
way
of
teaching
,
And
that
he
would
not
speak
to
them
in
proverbs
,
or
,
parables
as
formerly
,
but
would
fully
and
plainly
reveal
the
Father
to
them
.
As
for
these
things
,
which
Christ
saith
he
spake
in
proverbs
,
they
are
not
to
be
restricted
to
the
immediatly
preceding
purpose
in
this
Chapter
,
but
should
be
more
generally
extended
,
to
the
most
part
of
his
doctrine
hitherto
particularly
,
in
this
last
Sermon
;
much
whereof
they
did
not
understand
,
as
appeared
in
their
frequent
objections
,
reasonings
,
and
questions
.
He
saith
,
he
hath
spoken
these
things
in
proverbs
,
or
,
parables
;
whereby
we
are
not
to
understand
any
dark
or
aenigmatick
speeches
,
as
if
his
doctrine
had
been
obscure
in
it selfe
;
for
his
doctrine
was
plain
in
it selfe
,
and
what
he
spake
darkly
to
the
multitude
,
he
explained
to
them
.
But
,
the
meaning
is
,
partly
,
that
much
of
that
he
spake
,
however
it
was
clear
in
it selfe
,
yet
to
them
it
seemed
as
obscure
as
if
it
had
been
all
parables
,
and
so
appears
from
v
16
,
17
,
&c.
but
after
the
Spirits
coming
,
he
was
to
speak
plainly
and
fully
,
even
in
respect
of
their
conception
and
understanding
.
Partly
,
that
Christ
in
regard
of
their
weaknesse
and
incapacity
,
had
but
briefly
touched
many
things
,
which
would
be
but
dark
to
them
till
the
Spirit
should
come
,
as
v.
12
,
13.
and
had
often
made
use
of
similitudes
and
parables
,
in
this
Sermon
,
and
at
other
times
;
whereby
,
albeit
he
condescended
to
their
capacity
,
yet
,
(
as
he
saith
chap
3.12
.
)
he
spake
but
earthly
things
and
not
heavenly
;
that
is
,
pointed
out
heavenly
things
by
earthly
resemblances
,
which
did
eclipse
much
of
the
lustre
these
truths
should
have
,
when
he
should
teach
them
plainly
by
his
Spirit
.
Whence
learn
,
1.
As
clearest
truths
will
be
but
dark
mysteries
,
even
to
disciples
,
till
the
Spirit
enlighten
them
;
So
Christ
lets
out
light
by
degrees
,
and
teacheth
according
to
his
peoples
capacity
;
for
,
both
these
are
held
out
in
this
acknowledgment
,
These
things
have
I
spoken
to
you
in
proverbs
.
2.
It
is
the
comfort
of
Saints
,
that
what
measure
of
light
and
instruction
they
need
,
and
yet
want
at
one
time
,
it
is
but
reserved
for
another
;
for
,
it
sweetens
their
case
to
whom
he
had
spoken
in
proverbs
,
that
the
time
cometh
when
I
shall
no
more
speak
to
you
(
saith
he
)
in
proverbs
.
3.
The
clear
and
full
manifestation
of
saving
truth
was
communicate
by
the
Spirit
to
the
Apostles
,
and
by
them
to
the
Church
;
for
,
it
is
at
that
time
,
I
shall
shew
you
plainly
(
saith
he
)
of
the
Father
.
4.
The
great
and
fundamental
doctrine
of
the
Gospel
,
revealed
by
the
Spirit
,
is
,
the
knowledge
of
God
as
the
Father
of
Christ
,
and
our
Father
in
him
;
and
consequently
,
of
the
mystery
of
Redemption
;
for
,
this
is
the
doctrine
he
will
teach
,
I
shall
shew
you
plainly
of
the
Father
.
Ver.
26.
At
that
day
ye
shall
ask
in
my
Name
:
and
I
say
not
unto
you
,
that
I
will
pray
the
Father
for
you
:
27.
For
the
Father
himself
loveth
you
,
because
ye
have
loved
me
,
and
have
beleeved
that
I
came
out
from
God
.
In
the
third
place
,
Christ
resumeth
,
and
yet
f●rther
amplifieth
that
purpose
concerning
prayer
in
his
Name
;
promising
that
when
the
Spirit
shall
come
,
they
shall
get
alacritie
and
willingnesse
to
the
duty
of
prayer
,
and
shall
finde
easie
accesse
in
their
suites
having
Christs
intercession
to
make
way
for
them
,
and
the
Fathers
love
(
as
it
were
)
preventing
that
.
And
that
because
they
have
loved
him
and
beleeved
him
,
to
be
the
Mediatour
and
Ambassadour
come
out
from
God
For
clearing
of
the
Words
,
Consider
,
1.
While
Christ
saith
,
I
say
not
that
I
will
pray
the
Father
for
you
,
the
meaning
is
not
that
he
will
lay
aside
his
office
of
intercession
for
beleevers
,
which
as
they
will
still
need
it
,
so
it
is
a
strong
pillar
of
their
confidence
,
Rom
8.33
,
34.
Heb
4.15
,
16.
and
7.25
.
Neither
is
it
only
the
meaning
,
that
by
this
sort
of
speech
he
would
most
certainly
assure
them
of
it
;
it
being
a
priviledge
so
sure
,
as
he
needed
not
say
more
to
assure
them
of
it
;
As
indeed
his
love
is
a
real
love
,
which
hath
more
substance
then
shew
.
But
conjoyning
it
with
what
followeth
in
the
beginning
of
the
next
verse
,
we
will
find
the
meaning
to
be
,
That
they
had
not
only
his
intercession
,
but
the
Fathers
love
,
upon
which
to
ground
their
hope
of
audience
;
and
,
That
he
was
not
to
intercede
for
them
with
the
Father
as
with
an
enemie
,
or
one
unwilling
to
accept
of
them
,
being
now
reconciled
;
but
,
that
the
Father
did
love
them
,
and
out
of
his
love
to
them
had
appointed
him
Mediatour
.
2.
While
Christ
sercheth
the
reason
of
the
Fathers
love
from
their
love
to
him
,
the
meaning
is
not
that
their
love
to
Christ
did
prevent
the
Fathers
love
to
them
,
but
that
the
Father
having
loved
them
and
brought
them
to
love
Christ
,
doth
reward
this
their
love
with
more
proofes
of
his
love
,
in
hearing
their
prayers
.
Doct.
1.
Not
only
is
the
answering
of
prayer
Christs
work
,
but
it
is
he
also
who
●nd●●●akes
to
make
his
people
pray
,
and
giveth
them
his
Spirit
for
that
effect
;
for
,
saith
he
,
by
way
of
promise
,
at
that
day
,
when
the
Spirit
shall
come
,
ye
shall
ask
in
my
Name
.
2.
The
prayers
of
Saints
put
up
in
Christs
Name
are
so
many
waies
welcome
in
heaven
,
as
they
cannot
but
be
accepted
;
Therefore
he
assureth
them
of
accesse
,
by
shewing
them
how
many
things
concurre
to
obtain
accesse
and
an
answer
.
3.
We
ought
so
to
eye
Christs
intercession
,
as
we
forget
not
also
to
ascend
up
to
the
Fathers
love
,
as
rendering
our
persons
and
prayers
acceptable
;
That
double
encouragements
may
make
our
consolation
strong
,
and
,
that
we
may
not
have
wrong
thoughts
of
the
Father
;
for
this
cause
,
saith
he
,
I
say
not
unto
you
,
that
I
will
pray
the
Father
for
you
,
for
the
Father
himself
loveth
you
.
4.
Such
as
are
beloved
of
God
,
do
get
grace
to
flee
to
Christ
,
and
to
love
him
;
for
,
ye
,
whom
the
Father
loveth
,
have
loved
me
.
5.
As
Gods
love
doth
beget
love
in
his
people
;
so
he
is
graciously
pleased
to
reward
and
foster
this
love
with
more
of
his
love
;
for
,
the
Father
,
(
whose
love
prevents
his
people
)
loveth
you
,
because
ye
have
loved
me
.
5.
Love
to
Christ
cannot
be
without
faith
,
and
where
love
is
,
it
proves
faith
;
for
,
ye
have
loved
me
,
and
beleeved
.
6.
True
faith
ought
to
close
with
Christ
as
the
great
Embassadour
of
the
Father
,
God
and
man
,
coming
out
from
the
Father
by
his
Incarnation
,
and
coming
into
the
world
,
to
work
the
work
of
our
Redemption
;
for
,
ye
beleeved
that
I
came
out
from
God
:
which
includes
the
Fathers
good-will
in
sending
of
him
,
and
proves
his
Godhead
,
in
that
he
came
from
God
,
as
well
as
the
truth
of
his
manhood
was
confirmed
,
by
his
appearing
on
earth
,
and
his
office
to
be
the
only
Mediatour
,
as
coming
out
from
God
for
that
effect
.
7.
Faith
in
Christ
is
so
acceptable
,
that
God
will
reward
it
with
proofs
of
his
free
love
;
for
the
Father
loveth
you
,
because
ye
beleeved
that
I
came
out
from
God
.
Verse
28.
I
came
forth
from
the
Father
,
and
am
come
into
the
world
:
again
,
I
leave
the
world
,
and
go
to
the
Father
.
In
the
last
place
,
Christ
to
confirme
them
in
what
they
had
beleeved
concerning
him
,
v.
27.
and
explain
that
which
they
understood
not
,
v.
16.
doth
set
forth
himself
more
fully
as
the
object
of
saving
faith
,
both
in
his
state
of
humiliation
in
his
coming
into
the
world
,
which
they
had
already
comprehended
,
and
in
his
state
of
exaltation
in
going
out
of
the
world
,
which
they
should
after
understand
more
fully
.
Whence
learn
,
1.
Christ
craves
nothing
to
be
believed
by
his
people
,
but
what
is
the
real
truth
;
for
,
as
he
commends
them
for
believing
that
he
came
out
from
God
,
v.
27.
so
this
is
the
very
truth
,
I
came
forth
from
the
Father
,
&c.
2.
Jesus
Christ
,
as
he
is
the
Embassadour
of
the
Father
;
so
he
is
true
God
equal
with
him
;
for
,
being
with
the
Father
,
before
his
Incarnation
,
he
came
forth
from
the
Father
,
and
was
not
sent
only
.
3.
It
pleased
Christ
Jesus
,
out
of
love
to
his
people
,
to
leave
the
Father
and
come
into
the
world
;
not
by
being
separate
from
the
Father
,
but
by
obscuring
his
Deity
and
glory
,
under
the
vail
of
our
flesh
,
and
sinlesse
infirmities
,
and
conversing
with
us
for
working
of
our
Redemption
;
for
,
so
is
this
to
be
understood
,
I
came
forth
from
the
Father
,
and
am
come
into
the
world
.
4.
Christ
,
having
perfected
his
work
on
earth
,
did
leave
the
world
,
by
ascending
up
to
heaven
to
perfect
the
work
of
our
Redemption
and
salvation
,
where
he
manifests
his
glory
,
having
put
off
the
vail
of
our
infirmities
;
for
,
again
,
I
leave
the
world
,
and
go
to
the
Father
.
And
by
this
he
clears
the
matter
of
his
removal
to
them
,
and
lets
them
have
a
sweet
sight
of
it
.
5.
As
Christs
coming
into
the
world
was
voluntary
,
and
flowed
from
his
love
,
so
was
his
departure
also
voluntary
,
and
he
was
not
compelled
thereunto
by
men
;
for
,
I
am
come
,
saith
he
,
into
the
world
,
and
,
I
leave
it
,
and
go
.
6.
The
way
of
Christs
coming
and
being
into
the
world
,
may
serve
to
clear
contraversies
,
concerning
the
matter
of
his
removal
;
for
,
the
one
is
here
parallell'd
with
the
other
.
And
therefore
,
as
his
coming
was
sensible
,
and
in
a
bodily
way
,
so
also
is
his
removal
sensible
,
and
takes
away
his
bodilie
presence
.
And
as
his
humanity
and
body
were
not
in
heaven
,
while
he
was
in
the
world
:
so
it
is
not
here
now
,
after
that
he
is
gone
to
the
Father
.
Verse
29.
His
disciples
said
unto
him
,
Lo
,
now
speakest
thou
plainly
,
and
speakest
no
proverb
.
30.
Now
are
we
sure
that
thou
knowest
all
things
,
and
needest
not
that
any
man
should
ask
thee
.
By
this
we
beleeve
that
thou
camest
forth
from
God
.
In
these
and
the
two
following
verses
,
is
contained
the
third
part
of
the
chapter
,
wherein
Christ
doth
give
a
meet
entertainment
to
their
faire
profession
of
proficiency
and
faith
concerning
him
.
These
verses
contain
their
profession
;
wherein
,
1.
Being
satisfied
with
his
former
way
of
doctrine
,
they
professe
that
he
spake
plainly
,
and
without
proverbs
,
and
consequently
,
that
they
had
made
proficiencie
and
understood
him
.
2.
They
deduce
two
inferences
from
this
,
testifying
their
further
proficiencie
,
beside
the
understanding
of
what
he
said
,
1.
That
by
his
preventing
their
question
,
v.
19.
they
were
perswaded
of
his
omniscience
,
and
that
none
needed
to
informe
him
of
their
case
by
questions
,
as
if
he
were
ignorant
thereof
.
2.
That
the
knowledge
and
experience
of
this
his
omniscience
,
did
further
confirme
them
in
the
faith
of
his
Deity
.
Now
concerning
this
profession
,
as
it
cannot
be
denied
but
there
is
some
good
in
it
,
and
they
had
sound
faith
,
which
Christ
acknowledgeth
,
v.
27.
and
they
had
already
professed
it
,
chap.
6.69
.
so
when
we
consider
Christs
entertainment
thereof
,
we
will
finde
some
excesse
of
presumption
in
it
;
for
,
albeit
Christ
did
indeed
speak
plainly
,
yet
the
time
was
not
come
,
wherein
he
had
promised
they
should
ask
him
nothing
,
v.
23.
And
therefore
they
presumed
more
of
their
knowledge
,
then
they
had
cause
;
and
albeit
they
believed
that
truth
,
that
he
came
forth
from
God
,
and
that
upon
solid
ground
;
yet
their
faith
was
not
full
enough
,
since
they
had
not
employed
their
faith
about
the
matter
of
his
removal
,
which
he
had
pressed
upon
them
,
v.
28.
Doct.
1.
Whatever
divine
truth
Christ
seems
to
speak
more
obscurely
in
one
place
,
it
will
be
found
fully
cleared
and
explained
elsewhere
;
for
,
now
,
say
they
,
speakest
thou
plainly
,
and
speakest
no
proverb
.
2.
It
is
a
great
comfort
to
Christs
followers
to
understand
his
Word
,
and
it
is
the
propertie
of
divine
truths
,
that
when
they
are
apprehended
in
any
measure
,
they
do
wonderfully
affect
and
refresh
the
heart
;
for
,
say
they
,
by
way
of
admiration
,
lo
,
now
speakest
thou
plainly
,
&c.
being
wonderfully
refreshed
with
the
light
they
received
.
3.
Christ
will
be
found
omniscient
,
by
all
them
who
know
him
rightly
;
for
,
we
are
sure
that
thou
knowest
all
things
,
&c.
4.
Preventing
means
give
his
people
but
little
to
do
,
and
are
very
affecting
when
they
are
found
;
for
,
it
held
in
their
pains
,
and
did
very
much
affect
them
,
that
he
gave
proof
,
he
needed
not
any
man
should
ask
him
.
5.
Christ
doth
then
become
very
precious
to
hearts
,
when
he
by
his
Word
meets
with
what
is
in
their
hearts
;
for
,
this
did
ravish
them
,
that
he
needed
not
be
asked
,
but
lighted
upon
what
was
in
their
thoughts
,
v.
19.
6.
Christ
is
then
rightly
taken
up
in
his
properties
,
when
he
is
acknowledged
to
be
God
,
and
when
faith
closeth
with
him
as
such
;
for
,
it
followeth
on
the
former
,
By
this
we
beleeve
thou
camest
forth
from
God
.
7.
When
weak
beginners
get
any
measure
of
knowledge
or
faith
,
they
are
in
peril
to
run
upon
the
extremities
of
rashnesse
,
and
presumptuous
conceit
;
for
,
with
this
was
their
profession
here
hinted
,
wherein
they
speak
,
as
if
they
had
attained
to
a
full
measure
,
and
needed
not
depend
on
the
promise
of
the
Spirit
.
8.
When
we
try
the
solidity
of
our
faith
,
we
should
look
especially
to
its
ground
,
whether
it
be
the
solid
Word
of
God
,
or
some
extraordinary
work
only
,
which
may
affect
for
a
time
,
but
not
prove
constant
enough
;
for
,
in
this
their
professed
faith
was
faulty
,
that
it
was
begotten
,
rather
by
the
act
of
his
proving
his
omniscience
,
then
by
the
Word
.
9
We
may
have
very
low
thoughts
of
our
own
faith
,
as
its
best
,
when
we
consider
the
many
defects
thereof
,
and
how
far
short
it
cometh
;
for
,
in
this
their
faith
was
faulty
,
that
however
they
beleeved
he
came
forth
from
God
,
yet
their
faith
fell
short
in
what
was
their
present
exercise
,
concerning
his
return
to
the
Father
.
Verse
31.
Jesus
answered
them
,
Do
ye
now
beleeve
?
32.
Behold
,
the
houre
it
cometh
,
yea
,
is
now
come
,
that
ye
shall
be
scattered
,
every
man
to
his
owne
,
and
shall
leave
me
alone
:
and
yet
I
am
not
alone
,
because
the
Father
is
with
me
.
These
verses
contain
Christs
entertainment
of
this
Profession
;
wherein
,
taking
hold
of
their
profession
of
faith
in
so
far
as
it
was
real
,
and
checking
their
presumption
and
carnal
confidence
therein
,
(
for
both
these
are
imported
in
that
question
,
v.
31.
)
he
warneth
them
,
that
their
faith
should
get
a
trial
,
and
their
presumption
a
sad
shake
very
shortly
,
when
at
his
trial
they
should
be
scattered
,
and
put
to
shift
for
themselves
,
leaving
him
alone
,
who
yet
should
not
be
alone
,
having
the
Father
with
him
.
Whence
learn
,
1.
Christ
takes
notice
of
no
effect
his
doctrine
produceth
,
unlesse
faith
be
one
,
and
a
chief
effect
;
for
,
of
all
they
said
,
he
takes
notice
of
that
,
as
of
greatest
importance
,
if
it
had
been
such
as
they
thought
it
was
,
do
ye
beleeve
?
2.
When
men
have
attained
to
some
measure
of
faith
,
they
may
have
yet
cause
to
be
humbled
,
that
they
have
been
so
long
in
learning
that
lesson
;
for
,
do
ye
now
(
and
not
till
now
)
beleeve
?
3.
Christ
takes
notice
of
mens
attaining
to
any
measure
of
faith
,
that
he
may
put
them
to
work
;
for
,
do
ye
now
believe
,
is
a
taking
hold
of
what
they
grant
,
that
now
he
may
put
them
to
that
exercise
mentioned
afterward
,
which
before
could
not
so
conveniently
be
done
.
4.
Christ
doth
hate
presumption
and
carnal
confidence
,
were
it
even
in
his
dearest
people
;
for
,
this
question
doth
also
import
his
disdaining
of
their
presumption
,
and
that
he
would
shortly
give
them
a
proof
how
far
they
were
mistaken
.
5.
As
when
men
are
enabled
to
beleeve
,
they
ought
to
look
for
work
;
so
presumption
mixed
with
faith
,
doth
portend
a
winnowing
storme
,
and
that
near
at
hand
;
for
,
do
ye
now
beleeve
?
the
houre
cometh
,
yea
,
is
now
come
,
even
that
same
night
,
that
ye
shall
be
scattered
,
&c.
6.
Presumption
is
a
disease
not
easily
cured
by
any
caution
and
warning
from
the
Word
,
till
the
presumptuous
finde
his
own
weight
in
trial
:
for
,
this
must
refute
it
,
an
houre
of
scattering
.
7.
Though
Christ
be
most
tender
of
the
broken
spirits
of
his
people
,
and
of
their
sad
condition
,
yet
he
will
not
spare
to
humble
them
,
when
presumption
is
aloft
,
were
their
condition
otherwise
never
so
sad
;
for
,
when
he
is
comforting
them
against
his
departure
,
he
hath
yet
a
sad
word
to
check
their
presumption
.
8.
The
doctrine
of
trials
is
oft-times
but
carelesly
heard
by
presumptuous
men
,
and
they
may
meet
with
that
which
they
little
ponder
;
Therefore
,
a
behold
is
prefixed
to
this
doctrine
.
9.
The
trials
of
Christ
and
his
followers
,
as
they
are
violent
,
so
are
they
determined
by
God
,
and
short
;
for
,
it
is
an
houre
,
a
bitter
houre
indeed
,
but
a
determined
and
short
houre
;
and
therefore
we
should
take
heed
an
houre
produce
not
that
,
which
may
shame
us
for
ever
.
10.
Continued-in
presumption
and
carnal
confidence
,
will
undoubtedly
cause
men
to
fall
,
when
trial
cometh
,
were
they
even
Christs
own
dear
children
;
for
,
here
the
ensuing
storme
is
described
,
from
the
sad
effect
it
should
produce
in
them
,
of
scattering
and
leaving
him
.
And
if
we
consider
their
true
grace
,
their
special
and
intimate
acquaintance
with
Christ
,
the
many
proofes
of
favour
conferred
on
them
,
the
many
proofs
they
got
and
saw
of
his
divine
power
,
their
singular
engagements
to
Christ
,
and
,
their
being
forewarned
of
their
danger
:
If
,
I
say
,
we
consider
these
things
,
and
that
yet
they
fall
,
it
may
let
us
see
that
nothing
will
bear
out
men
,
if
deserted
,
or
given
up
to
the
power
of
presumption
.
11.
Scattering
,
and
the
dissipation
of
the
societies
of
Gods
people
is
one
of
the
sad
fruits
of
persecution
;
for
ye
shall
be
scattered
every
man
.
12.
Scattering
is
then
not
only
our
affliction
,
but
our
sin
and
weaknesse
,
when
trouble
and
hazard
makes
us
selfish
,
and
seek
to
shift
for
our selves
,
little
considering
the
hazard
of
the
interest
of
Christ
;
for
,
this
followes
on
their
presumption
,
ye
shall
be
scattered
every
man
to
his
own
,
that
is
,
not
only
going
to
their
own
home
,
as
afterward
they
did
,
but
their
shifting
for
themselves
,
when
they
leave
their
Master
alone
in
the
garden
.
13.
It
is
a
part
of
the
trial
of
honest
sufferers
,
that
in
their
sharpest
conflicts
,
they
may
be
deserted
,
even
of
them
who
not
only
make
faire
professions
,
but
have
real
honesty
,
and
may
be
left
in
the
gap
there
alone
;
for
,
herein
Christ
hath
paved
the
way
,
who
was
left
alone
;
And
albeit
none
could
joyne
with
him
in
enduring
these
sufferings
,
whereby
he
redeemed
his
people
;
yea
,
albeit
his
care
was
to
have
them
exempted
,
chap.
18.8
.
yet
it
was
a
trial
and
exercise
unto
him
,
to
be
thus
left
alone
.
14.
Let
never
so
many
desert
Christ
and
his
truth
,
yet
he
will
own
and
stand
to
it
;
for
,
he
is
left
alone
,
and
yet
stands
alone
in
that
conflict
.
15
The
condition
of
sufferers
is
not
so
desolate
and
solitary
,
as
spectators
or
sense
at
first
view
would
judge
;
for
,
though
they
leave
him
alone
,
yet
I
am
not
alone
,
saith
he
.
16.
God
may
be
pursuing
his
own
dear
children
in
great
displeasure
,
with
whom
he
is
yet
graciously
present
,
upholding
them
with
the
one
hand
;
as
he
smites
with
the
other
;
for
,
the
Father
is
with
me
,
saith
Christ
,
when
yet
the
Father
is
pursuing
him
hotly
for
the
sins
of
the
Elect
,
and
deserting
him
,
Matth.
27.46
.
17.
The
presence
of
God
alone
is
sufficient
to
sustain
a
soul
,
when
deserted
of
all
under
saddest
difficulties
:
for
,
though
ye
leave
me
alone
,
yet
I
am
not
alone
,
because
the
Father
is
with
me
.
Verse
33.
These
things
I
have
spoken
unto
you
,
that
in
me
ye
might
have
peace
:
in
the
world
ye
shall
have
tribulation
:
but
be
of
good
cheer
,
I
have
overcome
the
world
.
In
this
verse
is
contained
a
conclusion
,
not
only
of
the
immediatly
preceding
purpose
,
or
chapter
,
but
,
of
the
whole
farewel
Sermon
;
wherein
,
having
spoken
many
and
divers
things
to
them
,
wherewith
they
were
variously
affected
,
he
sheweth
that
his
scope
in
all
of
it
was
to
promove
their
peace
in
him
.
The
necessity
whereof
appeareth
from
the
troubles
they
shall
meet
with
in
the
world
;
And
the
efficacie
of
his
peace
,
to
counter-ballance
the
bitternesse
of
worldly
trouble
,
is
held
out
,
partly
,
in
the
effect
thereof
,
that
having
peace
,
they
may
be
of
good
cheer
,
or
bold
;
and
partly
,
in
the
ground
of
this
courage
,
that
Christ
hath
overcome
the
world
.
Whence
learn
,
1.
As
peace
is
Christs
allowance
to
his
people
,
so
the
drift
of
all
he
speaks
to
them
,
tends
to
promove
their
good
and
peace
;
his
very
brangling
of
their
presumption
,
and
warning
them
of
dangers
,
tends
not
to
take
away
their
confidence
in
his
good
will
,
nor
to
brangle
their
peace
,
but
to
excite
them
to
make
it
surer
;
for
,
These
things
(
in
this
Sermon
,
and
in
the
immediately
preceding
warning
)
have
I
spoken
unto
you
,
that
ye
might
have
peace
.
2.
It
is
Christ
only
who
can
give
and
speak
peace
to
his
people
;
for
,
I
have
spoken
that
ye
might
have
peace
.
See
Psal.
85.8
.
Job
34.29
.
3.
The
peace
of
beleevers
is
begotten
by
the
Word
,
as
faith
is
;
and
it
takes
root
there
;
so
that
while
the
Word
is
for
them
,
they
need
not
be
dismayed
;
for
,
upon
this
,
I
have
spoken
,
doth
this
follow
,
that
ye
might
have
peace
.
4.
The
peace
of
God
conferred
upon
beleevers
,
is
a
most
excellent
gift
,
and
sufficient
though
they
have
no
more
;
as
being
the
fruit
of
justification
and
reconciliation
;
as
being
that
which
gives
a
deliverance
in
the
midst
of
troubles
;
which
will
guard
hearts
in
midst
of
violent
blasts
,
Phil.
4.7
.
which
will
make
men
keep
from
sinful
courses
,
which
would
disturb
their
peace
,
more
effectually
,
then
the
apprehension
of
wrath
and
hell
;
and
,
which
stayes
the
minde
on
God
in
the
midst
of
inward
shakings
,
Isa.
26.3
.
For
these
reasons
is
all
their
allowance
from
Christ
comprehended
under
the
name
of
peace
.
5.
It
is
in
Christ
alone
that
we
have
right
or
accesse
to
any
true
peace
,
and
in
him
we
must
entertain
it
;
for
,
saith
he
,
that
in
me
ye
might
have
peace
.
6.
Peace
with
God
through
Christ
will
not
keep
men
from
blasts
of
outward
trouble
,
but
the
one
is
consistent
with
the
other
;
yea
,
the
worlds
hatred
will
readily
follow
on
Christs
friendship
;
for
,
when
in
me
ye
have
peace
,
in
the
world
ye
shall
have
tribulation
.
7.
Saints
may
not
only
expect
trouble
from
the
world
,
but
that
their
trouble
shall
be
very
pressing
and
searching
;
for
,
ye
shall
have
tribulation
,
or
,
a
pressing
distresse
,
as
the
word
imports
.
8
,
Even
the
dearest
of
Saints
are
obnoxious
to
tentations
,
of
fainting
,
fear
,
and
diffidence
,
when
sharp
trouble
assaults
them
;
for
,
they
will
need
a
word
of
encouragement
,
be
of
good
courage
.
9.
No
outward
trouble
ought
to
disturb
Saints
peace
,
but
their
peace
with
God
ought
to
appear
in
couragious
and
confident
encountring
with
trouble
;
for
,
after
his
allowed
peace
,
in
the
world
ye
shall
have
tribulation
,
but
be
of
good
cheer
,
or
,
bold
,
saith
he
.
10.
The
world
and
all
things
therein
,
that
might
disquiet
Saints
,
are
vanquished
and
overcome
by
Christ
upon
the
crosse
:
so
that
they
may
well
testifie
,
but
cannot
hurt
them
;
for
,
I
have
overcome
the
world
.
11.
Christs
victory
over
the
world
is
ground
of
encouragement
to
all
his
suffering
people
,
against
the
power
and
policy
of
the
world
;
considering
,
that
however
Christ
will
not
exempt
them
from
a
battel
and
exercise
,
yet
they
are
partakers
of
his
victory
by
faith
,
1
John
5.4
.
and
shall
(
abiding
in
him
)
finde
,
in
end
,
that
they
have
to
do
with
enemies
already
vanquished
;
for
,
saith
he
,
Be
of
good
cheer
,
I
have
overcome
the
world
.
CHAP.
XVII
.
THis
Chapter
contains
Christs
solemn
prayer
to
the
Father
after
the
farewell
Sermon
;
wherein
by
supplicating
for
himself
,
his
disciples
,
and
all
his
members
.
He
sanctifieth
the
use
of
prayer
to
all
his
followers
,
by
making
use
thereof
in
his
own
person
for
obtaining
what
he
needed
;
he
maketh
his
latter
Will
and
Testament
,
leaving
his
legacies
to
his
followers
,
and
leaveth
us
a
pattern
of
his
perpetual
intercession
in
heaven
,
as
our
great
High
Priest
,
for
upholding
the
Ministry
and
Church
;
shewing
what
his
heart
will
be
in
his
absence
,
and
what
he
liveth
for
ever
to
accomplish
.
And
he
speaks
all
this
openly
in
his
disciples
audience
,
that
he
may
confirme
them
in
the
faith
of
his
love
,
may
assure
them
of
what
he
prayes
for
;
and
may
teach
them
,
by
his
example
,
what
to
ask
for
themselves
.
The
Chapter
may
be
taken
up
in
three
parts
:
In
the
first
,
He
prayeth
for
himself
,
that
the
Father
would
glorifie
him
;
pressing
the
same
by
Arguments
,
taken
not
only
from
the
sweet
relation
betwixt
the
Father
and
him
,
but
more
expressely
,
from
the
time
wherein
he
asketh
this
,
from
his
glorifying
the
Father
,
being
glorified
by
him
,
v.
1.
from
his
calling
and
charge
to
give
eternal
life
to
the
Elect
,
v.
2
,
3.
and
,
from
his
fidelity
in
his
Charge
and
Commission
,
v.
4.
upon
which
he
repeats
and
explaines
his
petition
,
by
way
of
conclusion
,
v.
5.
In
the
second
part
of
the
Chapter
is
contained
his
prayer
for
his
eleven
Apostles
expresly
;
Wherein
,
1.
He
describes
them
for
whom
he
is
to
pray
,
giving
an
account
of
his
diligence
and
successe
with
them
.
v.
6
,
7
,
8.
2.
He
appropriates
his
praye●
and
intercession
to
them
,
in
opposition
to
the
world
,
for
several
reasons
,
v.
9
,
10.
3.
He
propounds
his
first
petition
,
for
their
preservation
,
that
so
they
may
be
kept
in
unity
,
v.
11.
pressing
it
upon
several
grounds
,
v.
12
,
13.14
.
and
repeating
and
explaining
the
same
,
v.
15.
reinforcing
one
of
the
former
reasons
to
perswade
it
,
v.
16.
4.
He
propounds
a
second
suit
for
their
sanctification
,
v.
17.
pressing
it
by
two
arguments
,
v.
18
,
19.
In
the
third
part
of
the
Chapter
,
He
prayeth
for
the
Apostles
and
the
whole
Church
expresly
,
v.
20.
wherein
he
prayes
for
spiritual
unity
to
them
,
as
being
notably
advantagious
,
v.
21.
〈◊〉
for
attaining
whereof
he
allowes
excellent
priviledges
upon
them
,
v.
●2
.
particularly
,
union
with
God
through
him
as
the
way
to
union
among
themselves
,
v.
23.
)
and
for
union
in
place
with
himself
in
hea●en
at
last
,
v.
24
In
the
mean
time
,
recommending
them
,
(
and
particularly
,
the
Apostles
)
on
weighty
grounds
,
to
the
Fathers
love
and
his
inhabitation
,
v.
25
,
26.
Verse
1.
THese
words
spake
Jesus
,
and
lift
up
his
eyes
to
heaven
,
and
said
,
Father
,
the
houre
is
come
,
glorifie
thy
Sonne
,
that
thy
Sonne
also
may
glorifie
thee
.
In
this
verse
,
(
after
a
short
transition
,
intimating
a
connexion
betwixt
the
former
doctrine
and
this
prayer
,
and
a
declaration
of
his
posture
in
prayer
with
his
eyes
lift
up
to
heaven
)
is
contained
,
1.
A
proposition
of
his
petition
for
himself
,
that
the
Father
would
glorifie
him
,
of
which
more
on
v.
5.
only
in
summe
,
it
imports
his
desire
that
God
would
glorifie
him
;
by
sustaining
him
in
his
approaching
agony
,
that
in
it
he
might
triumph
over
all
his
and
his
peoples
enemies
,
by
proving
him
to
be
the
Son
of
God
,
even
in
his
sufferings
,
as
he
did
by
many
miracles
at
his
death
,
Mat.
27.45
,
46
,
51
,
52
,
53.
And
all
this
but
as
a
preludie
to
his
being
glorified
in
his
Resurrection
,
Ascension
,
and
Exaltation
at
the
Fathers
right
hand
,
of
which
v.
5.
and
which
was
to
be
manifested
in
the
world
by
the
propagation
of
his
spiritual
Kingdom
.
2.
Some
of
the
reasons
pressing
this
petition
:
one
is
couched
in
that
sweet
relation
betwixt
:
the
Father
and
him
,
implied
in
the
titles
of
Father
and
Son
.
But
there
are
more
expressely
subjoyned
,
1.
A
reason
taken
from
the
time
,
wherein
he
asketh
this
,
that
the
houre
is
come
,
namely
,
the
houre
of
his
agony
,
wherein
he
expected
support
,
and
to
be
glorified
,
according
as
he
would
need
,
and
was
promised
to
him
in
the
Covenant
of
Redemption
,
Psal.
89
,
21
,
22.
Isa.
49.8
.
and
50.8
,
9.
Psal.
16.10
.
with
Acts
2.31
.
As
also
upon
the
back
of
that
,
the
houre
of
his
promised
exaltation
,
having
waited
his
time
,
and
done
the
Will
of
the
Father
in
the
forme
of
a
servant
.
2.
Another
reason
taken
from
a
consequent
of
granting
his
desire
,
and
his
end
in
propounding
of
it
;
namely
,
that
the
Father
glorifying
him
,
he
might
also
glorifie
the
Father
,
whose
glory
shines
in
the
glory
of
his
Son
,
and
in
his
obedience
,
sufferings
and
successe
.
From
all
which
,
Learn
,
1.
Prayer
to
God
is
a
special
mean
to
make
beleevers
lively
in
all
duties
,
and
to
make
the
Word
and
all
our
endeavours
effectuall
for
that
end
;
for
,
These
words
spake
Jesus
,
in
preaching
,
and
then
subjoynes
prayer
for
a
b●essing
upon
what
he
said
,
wherein
he
asks
these
things
of
the
Father
which
●e
had
pressed
upon
them
.
2.
Christ
is
so
real
in
his
love
to
his
people
,
that
he
will
say
nothing
to
them
for
their
encouragement
,
but
what
he
will
say
of
them
and
for
them
,
in
his
compeering
before
the
Father
on
their
behalf
;
Therefore
,
having
spoken
these
things
to
them
,
wherein
he
had
let
out
much
of
his
heart
and
love
to
them
,
he
doth
now
confirm
the
same
,
by
speaking
as
much
of
them
to
God
,
hereby
assuring
them
that
he
would
be
the
same
in
absence
,
that
he
was
when
present
.
3.
As
it
is
the
duty
of
the
Lords
people
,
to
study
alwayes
spiritual
mindednesse
;
to
set
their
affections
upon
things
above
,
and
to
visit
their
faire
inheritance
,
by
sending
their
affections
thither
,
till
themselves
follow
after
;
so
,
in
particular
,
it
is
their
duty
in
prayer
,
to
row●
up
their
affections
,
and
set
them
to
God
,
and
heaven-ward
,
and
to
testifie
their
,
want
hereaway
,
and
that
all
their
confidence
and
expectation
depends
on
God
;
and
on
his
help
and
consolations
sent
from
heaven
;
for
,
so
much
doth
Christs
example
teach
,
who
in
prayer
,
lift
up
his
eyes
to
heaven
,
or
,
to
God
,
in
that
place
where
his
glorie
is
specially
manifested
,
and
his
followers
made
compleatly
happy
with
him
.
And
by
this
posture
did
testifie
the
heavenly
and
depending
frame
of
his
Spirit
.
4.
Albeit
the
Lord
know
the
most
secret
desires
of
the
heart
,
and
do
respect
and
hear
the
very
thoughts
of
his
people
;
yet
it
is
their
duty
,
as
they
have
opportunity
,
to
make
use
of
their
tongue
in
prayer
,
that
so
they
may
do
him
homage
with
the
whole
man
;
may
,
by
that
means
,
(
among
others
)
excite
their
own
affections
in
prayer
;
and
may
edifie
others
in
their
place
and
station
,
for
some
(
at
least
)
of
these
causes
it
is
,
that
Christ
in
prayer
spake
in
the
audience
of
his
disciples
,
he
lift
up
his
eyes
,
and
said
and
by
his
practice
and
example
would
teach
us
our
duty
,
5.
Prayer
is
a
notable
mean
for
carrying
men
through
in
trials
;
And
Christ
hath
sanctified
it
,
and
encouraged
his
followers
to
make
use
thereof
,
by
employing
of
it
as
his
weapon
in
his
greatest
extremity
and
need
,
and
that
upon
grounds
of
common
interest
;
that
so
in
all
things
he
might
be
like
his
brethren
;
for
,
here
in
the
apprehension
of
his
approaching
agony
,
he
betakes
himself
to
prayer
on
his
own
behalf
,
using
arguments
of
interest
common
to
him
,
with
his
breth●en
in
him
,
Father
glorifie
thy
Sonne
.
6.
So
rich
is
the
Lords
allowance
to
his
people
,
that
in
the
midst
and
th●o●g
of
their
saddest
pressures
,
they
may
have
hearts
filled
with
thoughts
and
expectations
of
great
glory
to
be
conferred
upon
them
,
in
and
after
their
sad
sufferings
;
for
,
his
thoughts
,
when
he
looks
upon
his
approaching
sufferings
,
are
,
glorifie
thy
Son
.
7.
Christ
,
in
his
saddest
sufferings
,
was
still
glorious
in
himself
,
and
appeared
so
to
the
conviction
of
others
,
and
all
his
sufferings
are
now
crowned
and
shut
up
in
great
glory
;
for
,
now
and
shortly
after
,
was
the
Son
glorified
.
8.
God
hath
it
absolutely
in
his
hand
,
to
conferre
glory
and
honour
upon
his
suffering
children
,
and
to
glorifie
himself
in
them
,
so
that
none
can
impede
him
in
it
;
for
,
saith
he
,
Father
,
glorifie
thy
Son
.
9.
Albeit
Saints
need
not
perswade
God
to
grant
what
they
ask
agreeable
to
his
Will
;
yet
it
is
necessary
they
use
arguments
in
prayer
;
that
they
may
assure
their
own
hearts
may
evidence
their
confidence
,
to
his
glory
;
and
,
may
testifie
their
instancy
in
urging
of
their
suites
;
Therefore
doth
Christ
presse
his
petition
with
so
many
reasons
.
10.
Interest
in
God
,
and
familiarity
with
him
,
are
of
great
use
in
a
day
of
strait
,
and
are
the
wheels
upon
which
prayer
to
God
will
move
sweetly
;
Therfore
,
doth
Christ
couch
this
encouragement
in
the
bosome
of
his
prayer
,
that
God
is
his
Father
,
and
he
his
Son
,
to
teach
us
,
to
make
that
interest
sure
,
which
may
beget
so
much
confidence
in
prayer
in
a
day
of
need
,
seeing
a
father
can
deny
nothing
that
is
good
to
a
childe
,
nor
will
many
words
be
needed
to
a
father
,
when
the
childe
is
in
distresse
.
11.
Christ
ha●h
a
sweet
fellowship
with
,
and
spceial
interest
in
the
Father
,
and
his
approaches
to
him
,
for
himself
or
his
people
,
are
full
of
Sonly
confidence
,
and
such
as
cannot
be
ineffectual
;
for
,
to
him
it
belongs
in
a
special
manner
,
(
and
to
all
others
only
through
him
,
)
to
plead
these
relations
of
Father
and
Son
,
and
to
expect
audience
because
he
stands
in
so
near
relation
to
God
.
12.
Whatever
be
the
excuses
of
Saints
in
ordinary
;
yet
they
may
still
expect
that
needful
and
promised
proofes
of
love
will
not
be
withheld
in
the
houre
of
their
distresse
,
and
that
honest
prayers
will
avail
much
,
when
distresse
is
great
,
and
nothing
left
but
prayer
;
for
,
now
when
the
hour
(
or
the
set
time
appointed
for
his
suffering
)
is
come
,
he
betakes
himself
to
prayer
,
confidently
expecting
that
then
the
Father
will
glorifie
his
Son
.
See
Heb.
4.16
.
13
,
The
only
way
to
come
speed
at
Gods
hands
in
obtaining
promised
mercies
,
is
,
patiently
to
wait
his
time
,
submitting
to
be
exercised
,
in
our
faith
,
audience
,
patience
and
subjection
to
him
,
till
the
houre
of
deliverance
come
;
for
,
Christ
having
a
promise
of
being
glorified
,
not
only
in
,
but
after
his
sufferings
,
doth
quietly
continue
under
the
forme
of
a
servant
,
till
now
the
houre
is
come
,
wherein
God
had
promised
to
glorifie
him
.
See
Heb.
10.36
.
14.
As
Gods
being
a
Father
gives
sweet
ground
of
encouragement
in
prayer
to
his
children
:
so
it
is
an
evidence
of
Sonship
,
when
they
have
cleanly
aims
in
their
prayers
,
and
are
led
to
make
sweet
use
of
the
answer
of
prayer
;
for
,
so
Christ
clears
his
Sonship
from
his
aime
in
this
suit
,
and
the
use
he
purposed
to
make
of
it
,
that
thy
Son
also
may
glorifie
thee
.
15.
To
be
cleanly
in
our
aim
in
prayer
,
and
make
honest
use
of
the
answer
thereof
,
is
the
way
to
come
much
speed
in
prayer
;
for
,
this
is
an
argument
p●●ssing
audience
,
that
the
Son
being
heard
,
will
glorifie
him
.
See
Jam
4.3
.
16.
It
is
a
true
evidence
of
Sonship
w●en
mens
chief
aim
in
all
they
ask
and
obtain
,
is
the
glory
of
God
,
and
that
they
may
be
enabled
activ●
to
concurre
in
glorifying
of
him
;
for
,
this
is
Christs
first
and
chief
aime
,
premitted
to
all
the
rest
:
That
thy
Son
also
may
glorifie
thee
.
17.
The
glory
of
●●e
Son
is
the
glory
of
the
Father
also
;
And
he
is
glorified
in
the
glorifi●●●ion
of
his
Son
,
and
by
his
Son
so
glorified
:
In
the
suffering
of
his
Son
;
he
is
glorified
in
his
obedience
,
his
justice
against
sin
,
his
wisdom
in
finding
out
a
way
of
Redemption
,
and
his
love
to
lost
man
,
shine
in
that
matter
;
In
his
exaltation
,
he
is
glorified
,
in
his
fidelity
and
power
,
and
consummating
the
work
of
Redemption
by
his
Son
.
And
Christ
thus
exalted
,
glorifieth
him
,
by
the
preaching
of
the
Gospel
,
and
subduing
the
world
to
his
obedience
;
for
,
these
two
go
together
,
glorifie
thy
Son
,
that
thy
Son
also
may
glorifie
thee
.
18.
It
may
assure
beleevers
,
that
their
well-being
will
bear
much
sway
in
heaven
,
when
they
consider
that
both
the
Father
and
Son
are
glorified
therein
;
That
the
Son
is
glorified
,
in
being
carried
through
in
suffering
for
them
,
and
in
perfecting
their
Redemption
,
and
in
triumphing
over
all
their
enemies
,
and
that
the
Father
is
glorified
in
thus
glorifying
of
his
Son
;
Therfore
is
this
spoken
in
the
audience
of
his
disciples
,
to
encourage
them
,
by
hearing
the
Father
and
Sons
glory
so
much
concerned
in
this
businesse
.
Verse
2.
As
thou
hast
given
him
power
over
all
flesh
,
that
he
should
give
eternal
life
to
as
many
as
thou
hast
given
him
.
In
this
verse
is
contained
a
third
expresse
Argument
pressing
his
petition
;
it
is
taken
from
the
trust
committed
to
him
,
and
that
the
Father
had
given
him
authority
over
all
persons
,
to
order
and
dispose
of
them
so
,
as
he
might
bring
about
the
salvation
of
the
Elect.
And
therefore
he
desires
to
be
glorified
,
that
he
may
be
answerable
to
that
trust
:
That
the
Father
would
bear
him
through
in
suffering
,
that
so
he
may
purchase
eternal
life
to
them
,
and
would
glorifie
him
after
his
sufferings
,
in
his
exaltation
in
heaven
,
that
he
might
perfect
his
work
,
and
exerce
that
power
and
authority
,
and
apply
his
purchase
,
for
the
actual
salvation
of
the
Elect.
So
the
Argument
contains
a
second
subordinate
end
which
he
propounds
in
his
prayer
,
namely
,
the
glorification
of
the
Elect
,
which
also
is
a
mean
of
his
glorifying
of
the
Father
,
who
delights
to
be
glorified
in
their
salvation
.
Whence
learn
,
1.
It
is
Christs
great
care
,
next
unto
his
Fathers
glory
,
to
discharge
his
trust
faithfully
,
in
order
to
the
eternal
welfare
of
his
own
;
Therefore
doth
he
make
it
an
Argument
why
the
Father
should
glorifie
him
,
that
he
may
discharge
this
trust
.
2.
Such
as
are
entrusted
and
employed
by
God
,
may
expect
that
he
will
not
desert
them
in
the
discharge
of
their
trust
,
when
they
come
and
employ
him
by
humble
confident
prayer
;
for
,
Christ
in
prayer
expects
,
that
the
Father
,
as
he
hath
given
him
this
power
,
&c.
will
glorifie
him
,
that
he
may
do
what
is
committed
to
him
.
3.
Christ
,
even
as
Mediatour
,
hath
soveraign
power
and
authority
over
all
things
,
so
that
they
are
but
frail
flesh
before
him
,
and
he
may
dispose
of
them
as
he
will
:
for
,
there
is
power
,
or
,
authority
,
over
all
flesh
,
given
to
him
by
the
Father
,
or
a
donative
power
and
Kingdom
as
Mediatour
.
He
restricts
this
power
to
all
flesh
,
not
secluding
all
other
things
which
are
under
his
power
,
Matth.
11.27
.
and
28.18
.
John
3.35
.
but
comprehending
them
under
those
,
as
being
the
great
visible
obstructers
of
his
peoples
happinesse
.
4.
Beside
the
power
given
unto
Christ
over
all
creatures
,
there
are
a
certain
number
of
men
given
by
the
Father
unto
Christ
in
the
Covenant
of
Redemption
,
that
he
may
redeeme
,
take
charge
of
,
and
be
forth
coming
for
them
:
for
,
there
are
here
some
thus
given
him
,
of
which
more
,
v.
6.
See
Joh.
6.37
,
38
,
&c.
5.
Life
eternal
is
that
which
Christ
intends
for
his
people
,
and
he
will
never
rest
satisfied
,
till
he
crown
his
other
mercies
to
them
with
putting
them
in
possession
thereof
;
for
,
it
is
his
aime
here
,
to
give
eternal
life
to
as
many
as
thou
hast
given
him
.
6.
Life
eternal
is
a
gift
peculiar
only
to
the
Elect
who
are
given
to
Christ
,
and
is
conferred
only
upon
them
,
and
upon
all
of
them
;
for
,
he
gives
eternal
life
to
as
many
,
or
,
to
all
thou
hast
given
him
,
and
to
none
else
.
7.
Whatever
be
the
gracious
endowments
conferred
upon
the
Elect
within
time
,
yet
eternal
life
is
a
free
gift
unto
them
;
for
,
he
give●
eternal
life
to
as
many
at
thou
hast
given
him
.
8.
It
may
confirme
the
Elect
,
who
are
drawn
to
Christ
,
in
the
certain
expectation
of
eternal
life
,
that
the
dispensation
thereof
is
committed
unto
Christ
their
Head
and
Surety
;
for
,
thou
hast
given
him
authority
,
that
he
should
give
eternal
life
.
9.
I●
doth
yet
further
confirme
their
saith
,
that
it
is
by
the
consent
and
appointment
of
the
Father
,
that
Christ
hath
this
dispensation
,
and
doth
let
forth
all
these
proofes
of
love
which
they
feele
;
for
,
saith
he
,
thou
hast
given
him
power
,
that
he
should
give
eternal
life
.
10.
The
accomplishment
of
the
Elects
society
,
in
b●inging
them
to
heaven
,
is
a
work
of
no
small
difficulty
;
for
,
it
requires
a
Mediator
so
eminently
qualified
,
with
power
over
all
flesh
,
to
bring
it
about
.
11.
There
is
in
Christ
sufficient
ground
of
confidence
,
that
he
will
save
his
own
,
whatever
difficulties
be
in
the
way
.
He
hath
not
only
sufficient
merit
to
purchase
it
,
and
wisdome
,
fidelity
,
love
and
care
,
to
guide
them
in
the
way
to
it
;
but
power
also
to
draw
them
in
and
hold
them
in
,
and
power
over
all
things
that
might
impede
or
promove
their
salvation
,
to
dispose
of
them
so
,
as
they
may
be
subservient
to
that
great
work
:
for
,
Thou
hast
given
him
power
over
all
flesh
,
that
he
should
give
eternal
life
to
as
many
as
thou
hast
given
him
.
Verse
3.
And
this
is
life
eternall
,
that
they
might
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
The
former
argument
is
further
explained
,
by
clearing
what
life
eternal
is
;
Namely
,
a
saving
knowledge
of
God
,
as
the
only
true
God
in
his
essence
and
attributes
,
in
opposition
to
idols
,
and
a
knowledge
of
him
as
he
is
manifested
in
Christ
,
the
Fathers
Ambassadour
;
which
is
both
the
way
and
mean
of
attaining
eternal
life
,
and
the
beginning
of
it
,
while
it
is
known
by
faith
here
,
and
eternal
life
hereafter
shall
consist
in
the
full
sight
&
fruition
thereof
.
For
further
clearing
of
this
purpose
,
Consider
.
1.
Christs
scope
in
inserting
this
explication
in
his
prayer
,
is
not
to
informe
the
Father
;
but
partly
,
to
informe
the
disciples
,
for
whose
edification
he
thus
prayed
in
their
audience
;
partly
,
to
presse
the
argument
strongly
:
for
the
glorifying
of
Christ
to
give
eternal
life
should
glorifie
the
Father
,
by
his
being
known
and
acknowledged
by
beleevers
;
and
it
was
needful
Christ
should
be
supported
in
his
agony
,
and
afterward
exalted
to
give
eternal
life
,
seeing
eternal
life
consisted
only
in
knowing
God
in
his
Christ
.
Consider
,
2.
While
Christ
propounds
the
Father
to
be
the
only
true
God
,
the
meaning
is
not
to
seclude
himself
and
the
holy
Spirit
from
being
the
true
God
also
,
one
in
essence
,
and
equal
in
power
and
glory
with
the
Father
.
For
that
is
a
truth
fully
asserted
throughout
the
Scripture
,
Joh.
20.28
.
Act.
20.28
.
and
elsewhere
;
and
in
the
same
prayer
,
v.
5.
Christ
is
said
to
have
had
glory
with
the
Father
,
before
the
world
was
;
Now
before
the
world
was
,
there
was
nothing
subsisting
to
have
glory
or
any
other
thing
,
but
only
the
true
God
;
and
so
Christ
,
with
the
Holy
Ghost
,
must
be
true
God
also
.
But
for
clearing
of
the
words
,
we
would
consider
that
this
exclusive
,
only
,
is
not
joyned
with
the
word
,
Father
,
as
if
it
ran
thus
,
Only
the
Father
is
the
true
God
,
but
it
runs
with
the
words
that
follow
,
the
only
true
God
.
And
so
when
it
is
said
,
the
Father
is
the
only
true
God
,
the
meaning
is
,
that
God
,
or
the
deity
which
subsists
in
the
person
of
the
Father
,
is
the
only
true
God
,
or
godhead
,
in
opposition
to
all
idols
and
supposed
deities
,
not
secluding
the
other
persons
in
whom
that
true
Godhead
subsists
also
,
seeing
the
essence
is
one
in
all
the
three
,
and
every
one
of
them
are
that
only
true
God
.
Withal
,
for
confirmation
of
this
,
it
would
be
considered
,
that
in
Scripture
there
are
such
words
of
restriction
made
use
of
,
in
things
ascribed
to
one
or
other
person
of
the
Godhead
,
which
yet
are
not
to
be
taken
absolutely
,
as
secluding
the
rest
of
the
persons
,
but
only
in
relation
to
the
creatures
;
as
Matth.
11.27
.
it
is
said
,
None
(
as
it
is
in
the
Original
)
knoweth
the
Sonne
,
but
the
Father
,
or
,
the
Father
,
but
the
Son
,
&c.
in
both
which
assertions
,
it
is
not
to
be
supposed
that
the
Son
,
or
Father
,
are
secluded
from
knowing
themselves
,
though
the
knowledge
of
the
one
be
ascribed
only
to
the
other
;
but
it
is
to
be
understood
that
no
creatures
know
the
one
or
the
other
,
untill
the
Son
reveal
them
.
Nor
is
the
Spirit
either
secluded
from
knowing
the
Father
and
Son
,
by
these
expressions
,
seeing
he
searcheth
,
even
the
deep
things
of
God
,
1
Cor.
2.10
.
but
only
the
creatures
.
So
here
,
take
this
restriction
as
we
will
,
and
it
secludes
not
the
Son
and
Spirit
from
being
that
true
God
,
but
only
sheweth
that
idols
are
not
that
true
deity
.
Doct.
1.
The
happinesse
of
beleevers
would
be
much
studied
by
them
,
wherein
it
consists
,
and
what
is
the
way
to
it
;
And
for
this
end
,
there
is
need
of
Christs
own
teaching
;
Therefore
doth
he
take
occasion
,
for
their
edification
,
to
insert
this
description
of
life
eternal
.
2.
It
may
sweeten
beleevers
condition
unto
them
,
when
they
consider
how
much
the
Father
and
Son
do
interesse
themselves
in
their
happinesse
;
Therefore
doth
he
propound
their
eternal
happinesse
.
as
a
thing
wherein
both
of
them
are
so
much
concerned
,
as
hath
been
explained
.
3.
The
estate
unto
which
beleevers
are
and
will
be
advanced
by
Christ
,
is
a
state
of
life
,
and
only
worthy
of
that
name
;
any
other
estate
beside
,
being
but
a
state
of
death
;
Therefore
doth
he
call
it
life
,
and
life
eternal
,
even
as
it
is
begun
here
.
See
Act.
5.20
.
where
it
is
called
this
life
,
by
way
of
excellency
.
And
for
our
assurance
of
an
interest
in
this
state
,
we
should
be
sensible
of
our
being
dead
without
it
,
and
sensible
of
what
annoyeth
this
life
,
when
we
have
received
it
;
we
would
seek
after
food
suteable
for
entertaining
of
our
life
,
and
be
active
in
such
motions
and
duties
,
as
do
slow
from
the
principle
of
such
a
life
.
4.
Whatever
other
life
men
live
,
yet
it
is
but
fading
,
their
best
dayes
,
vanity
,
and
few
,
and
evil
;
But
it
is
the
happinesse
of
beleevers
,
that
their
begun-life
is
everlasting
,
and
will
be
perfected
in
glory
;
for
,
it
is
life
eternal
.
5.
Eternal
life
,
as
it
is
begun
here
,
and
the
way
to
attain
to
the
full
enjoyment
thereof
in
heaven
,
consists
in
the
knowledge
of
God
,
as
it
includes
faith
in
him
,
and
sutable
affections
and
practice
;
for
,
This
is
life
eternal
,
that
they
might
know
thee
,
as
knowledge
consists
not
in
a
bare
act
of
the
understanding
,
but
takes
the
will
and
affections
alongst
with
it
.
6.
It
is
necessary
to
the
saving
knowledge
of
God
,
that
he
be
taken
up
as
God
,
in
his
nature
and
attributes
,
as
he
hath
revealed
himselfe
;
and
that
he
be
known
to
be
really
and
truly
that
which
he
reveals
himselfe
to
be
;
for
,
they
must
know
him
God
,
and
,
the
true
God
.
7.
Albeit
there
be
many
things
cried
up
as
god
in
the
world
,
and
in
mens
estimation
;
Yet
they
are
but
vanities
and
lies
,
and
only
Jehovah
is
the
true
God
;
And
they
who
know
him
savingly
,
will
acknowledge
him
as
such
,
renouncing
and
crying
down
all
idols
,
all
delights
and
confidences
,
beside
;
for
,
he
is
the
only
true
God
;
and
they
must
know
,
and
acknowledge
him
as
such
.
8
Whatever
knowledge
of
God
men
attain
unto
,
as
the
true
God
,
in
opposition
unto
idols
;
Yet
that
will
not
be
sufficient
unto
salvation
,
unlesse
Christ
the
Mediatour
be
known
also
,
and
God
in
him
and
in
his
dispensation
of
grace
,
in
sending
him
into
the
world
:
Therefore
are
these
conjoyned
here
,
to
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
9.
To
know
Christ
savingly
,
or
to
salvation
,
is
to
know
him
,
as
in
his
person
and
natures
,
so
,
in
his
offices
and
the
trust
committ●d
to
him
;
and
to
know
that
he
is
sent
and
approven
of
the
Father
in
going
about
his
work
;
and
what
are
the
tearmes
upon
which
he
engaged
and
did
come
into
the
world
,
to
performe
this
work
;
what
the
Father
promised
unto
him
,
and
he
again
unto
the
Father
;
for
,
so
is
the
knowledge
of
Christ
,
in
order
to
salvation
,
qualified
,
to
know
Jesus
Christ
whom
thou
hast
sent
.
Ver.
4.
I
have
glorified
thee
on
the
earth
:
I
have
finished
the
work
which
thou
gavest
me
to
do
.
A
fourth
argument
pressing
the
petition
,
is
taken
from
his
fidelity
in
discharging
the
trust
committed
to
him
,
in
that
he
had
glorified
the
Father
,
by
accomplishing
the
work
which
was
laid
upon
him
to
do
;
Upon
which
(
in
the
next
verse
)
he
repeats
his
sute
.
He
saith
,
I
have
finished
the
work
:
for
,
albeit
in
heaven
he
be
still
working
for
us
,
and
working
that
which
was
given
him
by
the
Father
to
do
,
namely
,
in
so
far
as
concerns
the
application
of
his
merit
for
the
actual
salvation
of
the
Elect
,
Yet
the
work
of
Reconciliation
(
as
the
distinction
is
Rom.
5.10
.
)
or
,
of
purchasing
Redemption
,
was
given
him
to
be
done
on
earth
,
and
he
finished
it
there
.
And
albeit
he
had
not
as
yet
,
when
he
prayed
this
,
finished
all
that
was
given
him
;
yet
he
might
well
say
this
because
he
had
finished
all
that
was
hitherto
requisite
to
be
done
,
and
had
in
his
will
and
resolution
gone
through
all
that
was
yet
before
him
,
and
was
shortly
to
performe
all
things
till
he
might
say
,
It
is
finished
,
chap.
19.30
.
In
reference
to
which
he
makes
this
profession
.
Doct.
1.
None
are
sent
into
the
world
to
be
idle
,
but
have
a
task
and
service
laid
upon
them
,
of
their
general
calling
and
particular
station
;
for
,
Jesus
Christ
himselfe
had
work
on
earth
.
2.
We
cannot
acceptably
serve
our
generation
,
nor
will
God
accept
any
work
we
do
,
unlesse
his
glory
be
our
chief
aime
in
it
;
for
,
I
have
glorified
thee
,
saith
he
,
in
this
work
.
3.
To
glorifie
God
is
so
much
the
more
remarkable
,
as
it
is
not
suspended
till
we
come
to
heaven
,
where
we
may
do
it
without
interruption
;
but
is
set
about
on
earth
,
where
so
few
minde
that
work
,
and
where
there
are
so
many
difficulties
and
tentations
to
divert
us
;
for
,
it
contributes
to
commend
his
service
,
that
I
have
glorified
thee
on
earth
,
saith
he
.
4.
Christ
,
by
his
preaching
,
miracles
,
sufferings
,
and
obedience
to
the
death
,
and
his
whole
conversation
,
and
frequent
ascribing
of
the
great
things
he
did
,
to
his
Father
,
did
glorifie
him
,
and
demonstrate
his
power
,
truth
,
wisdome
,
justice
,
mercy
,
and
other
attributes
:
for
,
saith
he
,
I
have
glorified
thee
on
earth
.
Which
may
encourage
beleevers
,
that
their
surety
hath
served
God
so
acceptably
.
5.
Such
as
have
been
sincerely
aiming
at
Gods
glory
,
will
still
be
endeavouring
to
glorifie
him
more
and
more
;
for
,
he
who
had
glorified
him
on
earth
,
propounds
it
,
v.
1.
as
his
aime
still
,
tha●
thy
Son
may
glorifie
thee
,
6.
As
God
is
glorified
by
mens
work
and
actings
,
and
not
by
bare
professions
only
;
So
God
is
the
imposer
of
mens
tasks
upon
them
,
and
he
will
be
glorified
by
no
works
of
men
,
but
what
are
by
himselfe
assigned
to
them
in
their
stations
;
for
,
I
have
glorified
thee
,
in
the
work
which
thou
gavest
me
to
do
.
7.
Men
must
not
only
begin
,
but
perfect
also
their
work
unto
the
end
,
before
they
receive
a
full
reward
;
for
,
so
much
doth
his
example
teach
,
I
have
finished
the
work
.
8.
Christ
did
nothing
on
earth
,
in
working
out
our
Redemption
,
but
what
was
the
will
of
the
Father
,
and
by
him
committed
unto
him
;
for
,
his
work
was
the
work
which
he
gave
him
to
do
.
See
Joh.
6.39
.
So
that
Christ
working
it
,
and
it
being
the
will
of
the
Father
,
it
must
be
acceptable
.
9.
There
was
nothing
committed
to
Christ
by
the
Father
,
to
be
done
on
earth
,
for
the
purchasing
of
our
Redemption
,
but
he
did
finish
it
:
So
that
the
debt
is
payed
,
justice
satisfied
,
and
sin
,
Satan
and
death
spoiled
,
so
that
nothing
remains
now
but
the
application
of
his
purchase
,
and
communication
of
that
to
his
people
which
they
already
have
in
him
their
Head
;
for
the
doing
whereof
he
is
now
exalted
and
glorified
;
for
,
I
have
finished
the
work
which
thou
gavest
me
.
10.
Such
as
expect
a
comfortable
issue
of
their
life
,
and
desire
to
make
a
comfortable
Testament
,
ought
to
make
it
their
chief
care
to
glorifie
God
,
in
going
incessantly
about
his
service
in
their
station
,
till
they
finish
their
course
;
for
,
herein
Christ
hath
left
us
a
pattern
,
who
being
to
seek
to
be
glorified
with
the
Father
after
his
death
,
v.
5.
hath
here
this
sweet
testimony
,
I
have
glorified
thee
on
earth
,
I
have
finished
the
work
,
&c.
See
2
Tim.
4.7
,
8.
Isa.
38
,
1
,
2
,
3.
Verse
5.
And
now
,
O
Father
,
glorifie
thou
me
with
thine
own
selfe
,
with
the
glory
which
I
had
with
thee
before
the
world
was
.
In
this
verse
Christ
repeats
and
explains
his
petition
,
by
way
of
conclusion
following
upon
the
former
argument
;
Wherein
he
restricts
the
former
general
petition
,
to
be
glorified
,
v.
1
,
to
the
enjoyment
of
that
glory
he
had
before
the
world
was
,
as
presupposing
his
being
glorified
in
being
born
through
in
his
sufferings
,
and
including
,
by
way
of
consequence
,
the
manifestation
of
his
glory
in
his
spiritual
Kingdome
in
the
world
.
The
summe
of
the
petition
,
is
,
that
since
he
had
finished
his
work
on
earth
,
therefore
the
Father
would
advance
him
to
the
possession
of
that
glory
he
enjoyed
from
all
eternity
.
For
clearing
whereof
,
we
are
to
consider
,
that
as
Christ
was
from
all
eternity
,
the
glorious
God
,
so
we
are
not
to
conceive
of
any
real
change
in
this
glory
of
his
Godhead
,
as
if
by
his
estate
of
humiliation
,
he
had
suffered
any
diminution
,
or
by
his
state
of
exaltation
,
any
real
accession
were
made
to
his
glory
,
as
God
.
But
the
meaning
is
,
That
Christ
,
having
(
according
to
the
paction
past
betwixt
the
Father
and
him
)
obscured
the
glory
of
his
Godhead
,
for
a
time
,
under
the
vail
of
the
forme
of
a
servant
and
our
sinlesse
infirmities
,
Phil.
2.
5
,
6
,
7
,
8.
doth
now
expect
,
(
according
to
the
tenour
of
the
same
paction
)
after
he
hath
done
his
work
,
to
be
exalted
,
and
openly
declared
to
be
the
S●n
of
God
,
Rom.
1.4
.
the
vail
of
his
estate
of
humiliation
,
though
not
of
our
nature
,
being
taken
away
.
It
is
further
to
be
considered
,
That
however
this
eternal
glory
be
proper
to
him
as
God
,
yet
he
prayes
to
be
glorified
in
his
whole
person
,
glorifie
me
,
because
not
only
was
his
humane
nature
to
be
exalted
to
what
glory
finite
natu●e
is
capable
of
,
but
the
glory
of
his
Godhead
was
to
shine
in
the
person
of
Christ
,
God-man
,
and
in
the
man
Christ
,
though
without
confusion
of
his
natures
and
properties
.
Doct.
1.
It
is
the
property
and
prerogative
of
the
true
God
,
to
be
glorious
and
excellent
,
and
consequently
,
to
be
delighted
in
as
such
,
and
reverenced
;
for
,
this
is
the
evidence
of
his
Godhead
,
that
he
hath
glory
proper
to
him
.
2.
The
glory
of
God
is
not
borrowed
from
the
creatures
,
but
is
essential
,
immutable
,
and
eternal
before
any
creature
was
;
for
,
it
is
a
glory
before
the
world
was
.
3.
Jesus
Christ
is
true
God
,
and
was
infinitely
glorious
from
all
eternity
;
for
,
he
who
now
appears
in
the
forme
of
a
servant
,
had
glory
before
the
world
was
.
4.
As
all
solid
glory
is
only
in
heaven
with
God
,
so
Christs
divine
glory
is
with
the
Father
,
communicating
with
him
in
the
divine
essence
and
glory
;
Therefore
is
this
glory
expected
with
thy
own
selfe
,
and
the
glory
which
I
had
with
thee
;
Whereby
is
not
only
to
be
understood
,
that
he
is
to
be
glorified
in
heaven
with
the
Father
,
and
exalted
these
in
his
person
as
God-man
,
before
he
spread
his
glory
as
Mediator
in
the
world
:
But
that
in
his
glory
,
as
God
,
he
communicates
with
the
Father
,
being
in
and
with
the
Father
,
and
rejoycing
alway
before
him
,
as
the
Son
of
his
bosome
,
John
1.1
,
18.
Prov.
8.30
.
5.
It
pleased
the
glorious
Son
of
God
,
in
obedience
to
the
Father
,
to
humble
himselfe
,
and
obscure
the
glory
of
his
Godhead
;
that
he
might
be
like
his
brethren
,
and
a
sit
Mediator
for
sympathy
and
suffering
;
and
,
that
he
might
engage
his
life
and
glory
for
redeeming
of
the
Elect
,
and
lay
by
his
robes
of
Majesty
,
not
to
be
reassumed
till
he
gave
a
good
account
of
that
work
;
for
,
here
he
humbles
himselfe
,
to
have
his
glory
to
seek
from
the
Father
(
in
respect
of
his
person
God-man
)
upon
the
performance
of
what
was
entrusted
to
him
,
I
have
finished
the
work
,
&c.
v.
4.
And
now
glorifie
me
,
saith
he
.
6.
Christ
did
so
faithfully
discharge
his
trust
,
and
perfected
the
wo●k
of
our
R●demption
,
as
the
Father
was
engaged
by
paction
to
glorifie
him
;
and
accordingly
,
Christ
;
God
incarnate
,
is
exalted
with
the
Father
in
glory
and
Majesty
;
for
,
now
he
h●th
so
finished
the
work
,
as
he
may
seek
to
be
glorified
,
as
he
is
.
So
that
beleevers
may
be
as
sure
that
all
things
,
necessary
for
their
R●demption
,
are
done
,
as
it
is
sure
that
Christ
is
glorified
:
And
as
by
the
incarnation
of
the
Son
of
God
,
his
Godhead
is
brought
near
unto
us
,
and
he
sitted
with
these
humane
affections
,
and
sinlesse
passions
,
sutable
to
what
we
needed
of
him
,
and
to
a
surety
and
high
Priest
:
So
by
the
uniting
of
his
humanity
to
his
Godhead
in
one
person
,
and
the
exaltation
thereof
unto
that
height
of
glory
,
he
is
elevated
above
all
such
weaknesses
,
of
mutability
and
emptinesse
,
which
do
accompany
,
and
usually
corrupt
these
affections
and
passions
,
and
render
them
uselesse
and
uncomfortable
in
these
who
are
but
mere
men
.
Verse
6.
I
have
manifested
thy
Name
unto
the
men
which
thou
gavest
me
out
of
the
world
:
thine
they
were
;
and
thou
gavest
them
me
,
and
they
have
kept
thy
word
.
7.
Now
they
have
known
that
all
things
whatsoever
thou
hast
given
me
,
are
of
thee
.
Followeth
,
to
v.
20.
the
second
part
of
the
Chapter
,
wherein
Christ
prayeth
for
his
eleven
disciples
.
Wherein
,
albeit
some
things
be
peculia●
to
them
,
yet
several
grounds
of
the
petitions
,
and
the
petitions
themselves
,
are
common
to
them
,
not
only
with
Ministers
,
but
,
with
all
the
Elect
to
be
converted
by
the
Apostles
Ministry
,
either
mediatly
or
immediatly
.
And
so
they
may
in
this
part
of
the
prayer
,
be
looked
on
as
representing
the
whole
Ministry
and
Church
,
and
the
purpose
as
much
one
in
substance
with
the
following
part
of
the
Chapter
.
Only
Christ
,
for
the
full
encouragement
of
his
followers
of
all
sorts
,
would
first
pray
somewhat
for
the
Apostles
expressely
,
lest
they
should
think
they
were
lost
among
the
bulk
of
professour
.
And
would
have
somewhat
expressely
for
all
beleevers
in
all
ages
,
that
they
might
not
think
they
were
forgotten
by
him
,
and
only
his
disciples
cared
for
in
this
his
solemne
prayer
to
the
Father
.
In
the
first
branch
of
this
part
of
the
Chapter
,
Christ
describes
these
whom
he
prayeth
for
,
and
giveth
an
account
of
his
diligence
about
them
,
and
successe
with
them
.
Whereby
,
he
not
only
giveth
a
notable
instance
of
his
fidelity
which
he
had
asserted
,
v.
4.
but
doth
also
recommend
them
to
the
Fathers
care
and
love
,
and
that
the
petitions
put
up
for
them
may
be
answered
.
This
description
and
account
is
propounded
in
these
verses
;
which
may
be
taken
up
in
this
order
;
That
,
for
interest
,
these
for
whom
he
prayeth
,
were
the
Fathers
by
eternal
election
,
and
committed
to
his
care
and
trust
,
to
purchase
,
apply
and
promove
their
happiness
.
And
for
the
matter
of
diligence
and
successe
;
He
had
in
discharge
of
his
trust
,
taken
them
in
teaching
,
and
revealed
the
Father
unto
them
;
which
(
being
don
in
sub●erviency
to
his
eternal
purpose
of
Election
)
had
so
succeeded
,
as
they
had
kept
the
Fathers
Word
,
and
acknowledged
Christ
to
have
received
his
authority
,
commission
,
furniture
and
doctrine
,
from
the
Father
.
And
so
Christ
gives
a
fair
account
of
his
bringing
in
of
the
Elect
,
in
that
he
had
converted
the
Apostles
who
were
to
be
his
instruments
in
converting
of
the
rest
throughout
the
world
;
And
layeth
a
ground
of
confidence
to
be
heard
in
their
behalfe
,
taken
from
Gods
eternal
interest
in
them
,
and
their
converted
estate
.
Whence
learn
,
1.
It
doth
commend
the
love
of
God
toward
fallen
men
,
that
fallen
Angels
being
cast
off
without
hope
of
recovery
,
they
are
admitted
to
the
hope
of
Redemption
and
restitution
after
their
fall
;
for
,
this
great
trust
of
Christ
is
discharged
toward
men
.
See
Heb.
2.16
.
2.
Christs
commission
extends
not
to
all
the
world
,
but
to
some
in
it
only
;
for
,
he
gives
an
account
of
the
men
which
thou
gavest
me
(
saith
he
)
out
of
the
world
,
even
the
Apostles
,
and
other
Elect.
3.
Whatever
difference
there
be
in
Gods
eternal
purpose
,
or
wrought
by
Christs
grace
,
in
these
committed
to
him
;
Yet
Gods
love
and
Christs
grace
findes
them
in
the
same
condition
with
others
,
till
the
difference
be
made
:
for
,
they
are
given
out
of
the
world
.
4.
All
these
of
whom
Christ
takes
special
care
,
are
the
Fathers
by
a
peculiar
interest
,
as
being
appropriate
for
him
in
his
eternal
purpose
of
Election
;
for
,
thine
they
were
,
saith
he
,
Not
as
all
other
things
are
:
but
elected
by
him
to
be
his
peculiar
people
.
5.
The
Elect
,
being
the
Fathers
property
,
are
not
entrusted
with
that
happinesse
intended
,
and
to
be
conferred
upon
them
;
But
are
given
over
to
Christ
,
and
committed
to
him
in
the
covenant
of
Redemption
,
that
he
may
die
to
satisfie
justice
and
obtain
eternal
Redemption
for
them
,
and
may
apply
his
purchase
,
in
converting
them
,
and
preserving
them
and
their
furniture
,
till
they
come
to
obtain
everlasting
life
:
for
,
Thine
they
were
,
and
thou
gavest
them
me
,
Not
only
to
the
Apostleship
,
of
which
,
v.
12.
but
entrusted
to
him
,
with
all
the
Elect
,
in
that
paction
betwixt
the
Father
and
the
Son
,
of
which
Chap.
6.37
,
39.
So
that
they
who
are
under
his
charge
may
be
sure
,
considering
his
infinite
sufficiency
for
it
,
and
his
fidelity
to
the
Father
who
hath
entrusted
him
.
6.
The
first
visible
evidence
of
election
,
and
of
mens
being
committed
to
Christs
trust
,
breaks
forth
in
the
work
of
conversion
;
for
,
upon
these
two
it
followeth
,
and
they
have
kept
thy
Word
.
This
is
not
only
Christs
charge
to
see
it
done
,
but
the
Fathers
also
,
who
engageth
to
draw
Christs
purchase
unto
him
,
Joh
6.44
.
So
that
conversion
is
a
fruit
of
Gods
eternal
love
,
land
of
Christs
taking
charge
of
us
,
both
which
we
may
look
back
and
read
,
when
we
finde
that
change
wrought
.
See
Acts
13.48
.
7.
True
and
effectual
conversion
is
wrought
by
the
Word
of
God
,
as
the
instrument
;
So
that
any
change
wrought
by
another
mean
,
will
not
avail
,
nor
is
there
any
hope
of
them
who
contemne
the
Word
,
let
them
have
what
other
means
they
will
;
for
,
I
have
manifested
thy
Name
,
and
they
have
kept
thy
word
.
See
1
Pet.
1.23
.
Luke
16.31
.
8.
It
is
not
the
naked
proposition
of
the
Word
that
will
avail
to
conversion
,
unlesse
the
heart
be
opened
,
and
the
Word
born
in
with
such
efficacy
,
as
to
reveal
God
in
his
nature
,
and
attributes
,
of
justice
,
mercy
in
his
Christ
,
power
,
holinesse
,
&c.
as
the
fragrant
smell
thereof
may
invite
sinners
to
draw
near
;
for
,
I
have
manifested
thy
Name
,
saith
he
,
in
order
to
their
conversion
.
9.
Who
ever
be
the
instrument
administring
the
Word
;
yet
it
is
Christ
that
must
reveal
the
Father
in
and
by
it
,
and
make
it
effectual
;
for
,
I
have
manifested
thy
Name
,
saith
he
;
Not
only
by
his
preaching
in
person
,
but
by
his
powerful
operation
and
illumination
,
which
must
be
his
work
in
all
ages
,
though
Ministers
be
his
instruments
.
10.
However
reprobates
do
live
obstinate
under
the
Word
,
to
their
own
perdition
;
And
however
the
Elect
may
lye
long
unconverted
;
Yet
the
Word
,
being
administred
to
them
as
a
subservient
mean
of
executing
the
decree
of
Election
,
will
in
due
time
prevail
in
Christs
hand
,
to
their
conversion
:
for
,
I
have
manifested
thy
Name
unto
the
men
which
thou
gavest
me
,
who
were
thine
,
and
they
have
kept
thy
Word
.
11.
Such
as
have
found
the
Word
effectual
to
their
conversion
,
will
be
sure
to
lay
it
up
in
their
heart
,
as
their
daily
food
,
and
to
observe
it
in
their
practice
;
and
to
do
so
,
because
of
the
Authority
of
God
shining
in
it
;
for
,
this
is
an
evidence
of
their
conversion
,
they
have
kept
thy
Word
,
that
so
they
may
be
nourished
by
the
same
mean
by
which
they
are
begotten
.
12.
It
is
also
a
special
evidence
of
true
conversion
,
to
know
Christ
savingly
and
the
mystery
of
Redemption
,
to
know
Christs
union
with
the
Father
,
his
commission
and
authority
from
him
as
Mediator
,
and
to
see
God
in
Christ
;
for
,
this
is
another
evidence
of
his
successe
,
they
looked
not
on
Christ
as
the
malicious
Jews
did
,
but
now
they
have
known
that
all
things
whatsoever
thou
hast
given
me
(
the
office
of
Mediator
,
and
furniture
for
it
)
are
of
thee
,
and
not
usurped
by
me
,
or
of
my selfe
,
nor
any
invention
of
man
,
but
all
divine
and
heavenly
.
Which
commendation
,
with
what
follows
,
v
8.
seems
to
be
grounded
on
their
profession
,
Chap.
16.30
.
13.
Whatever
may
be
the
weaknesse
and
ignorance
of
true
converts
,
for
a
time
;
Yet
being
in
Christs
hand
,
and
through
his
blessing
on
the
means
,
they
will
at
last
come
up
to
a
more
full
measure
:
for
,
saith
he
,
Now
they
have
known
,
&c.
to
wit
,
in
respect
of
degrees
of
knowledge
,
and
fixedness
in
it
.
14.
Jesus
Christ
,
the
great
Advocate
of
his
people
,
doth
cover
their
defects
,
esteem
of
their
small
beginnings
,
considering
what
he
purposeth
to
make
them
;
And
however
he
point
out
their
faults
to
themselves
,
to
humble
them
,
yet
he
will
present
and
commend
their
weak
beginnings
to
his
Father
.
Therefore
,
albeit
he
chide
their
presumption
in
their
professing
after
his
commending
of
them
,
ch.
16.27
,
30
,
31
,
32.
yet
here
,
and
in
the
following
verse
he
doth
notably
commend
them
to
the
Father
.
15.
Albeit
it
be
our
duty
to
embrace
Christ
offering
himselfe
,
and
to
be
converted
,
and
it
is
our
great
happinesse
when
it
is
so
;
Yet
it
is
put
on
Christ
,
that
he
should
not
only
give
an
account
of
his
diligence
,
but
of
his
successe
also
,
and
that
he
not
only
offer
salvation
to
the
Elect
,
but
present
them
also
converted
to
his
Father
.
As
here
,
and
in
the
following
verse
he
doth
.
16.
Such
as
have
embraced
Christs
offer
,
have
sweet
ground
of
confidence
to
be
respected
of
the
Father
,
and
heard
in
prayer
;
Considering
,
both
his
eternal
love
and
interest
,
and
the
grace
of
God
in
them
,
needing
his
preservation
and
upholding
;
Therefore
doth
Christ
present
them
as
these
who
were
the
Fathers
,
and
are
now
converted
,
that
so
he
may
be
accepted
in
his
prayers
for
them
;
for
,
albeit
he
intercede
and
prevail
for
the
conversion
of
the
elect
,
as
knowing
who
are
given
him
;
yet
they
can
have
no
comfort
of
it
,
unlesse
they
be
converted
.
Verse
8.
For
I
have
given
unto
them
the
words
which
thou
gavest
me
,
and
they
have
received
them
,
and
have
known
surely
that
I
came
out
from
thee
,
and
they
have
beleeved
that
thou
didst
send
me
.
In
this
verse
Christ
insists
to
enlarge
and
amplifie
this
his
account
of
diligence
and
successe
about
them
;
shewing
that
he
delivered
them
no
Word
but
what
the
Father
had
given
him
,
and
that
they
had
received
it
,
and
certainly
,
beleeved
the
truth
concerning
his
person
and
office
,
that
he
came
out
,
and
was
sent
Embassadour
from
the
Father
.
Whence
learn
,
1.
Christ
is
not
a
sleighter
of
his
trust
,
nor
will
he
content
himself
superficially
to
discharge
it
,
but
will
so
go
about
it
,
as
he
may
abide
the
strictest
inquest
concerning
his
fidelity
in
it
;
Therefore
doth
he
over
again
,
by
way
of
confirmation
,
insist
to
give
his
account
,
for
I
have
given
,
&c.
as
not
declining
to
be
tried
and
better
tried
concerning
it
.
2.
Conversion
unto
God
is
a
business
of
so
great
importance
,
as
men
ought
not
easily
to
satisfie
themselves
about
it
;
Therefore
also
doth
he
again
give
an
account
of
the
way
of
their
Conversion
,
that
we
may
learn
to
try
and
try
again
if
we
be
converted
indeed
.
See
2
Pet.
1.10
.
3.
In
the
trial
of
Conversion
,
it
is
not
enough
to
see
what
change
is
wrought
,
but
what
the
Word
is
that
wrought
it
;
that
it
be
not
a
word
of
errour
,
but
the
sound
Word
of
truth
coming
from
Christ
;
for
,
saith
he
,
I
have
given
unto
them
the
words
which
thou
gavest
me
,
and
they
have
received
them
.
4.
Whatever
word
be
held
out
for
the
conviction
and
conversion
of
sinners
;
yet
the
divine
original
and
authority
thereof
must
be
studied
and
acknowledged
,
before
it
be
effectual
,
or
received
and
obeyed
;
for
,
in
order
to
their
Conversion
,
he
saith
,
I
have
given
unto
them
the
words
which
thou
gavest
unto
me
,
even
divine
truth
,
which
they
acknowledged
to
be
of
God
,
v.
7.
5.
The
word
of
divine
truth
concerning
the
conversion
and
salvation
of
lost
man
,
is
delivered
by
the
Father
to
Christ
,
the
great
Prophet
of
his
Church
,
that
he
may
communicate
the
same
to
his
people
,
and
see
to
the
preservation
thereof
in
the
world
;
for
,
these
words
,
are
the
words
which
thou
,
(
saith
he
,
)
gavest
me
.
So
that
the
doctrine
of
the
Gospel
proceeds
from
the
Father
,
and
Christ
is
entrusted
with
the
preservation
thereof
in
this
corrupt
world
.
6.
Christ
is
faithful
in
his
Prophetical
office
,
and
hath
concealed
no
truth
necessary
to
salvation
,
but
delivered
all
that
was
entrusted
to
him
by
the
Father
;
for
,
I
have
given
them
the
words
which
thou
gavest
me
.
7.
As
the
Elect
do
all
of
them
,
in
due
time
,
welcome
and
entertain
God
and
Christs
Word
and
all
of
it
,
whatever
it
say
;
so
they
who
do
receive
the
Word
so
as
to
open
their
hearts
to
it
,
as
a
word
of
truth
,
admitting
the
convictions
,
consolations
and
directions
thereof
,
do
give
true
evidence
of
their
conversion
thereby
;
for
,
this
was
an
evidence
thereof
in
the
Apostles
,
they
have
received
them
,
which
includes
that
knowledge
and
beleeving
after-mentioned
And
where
the
Word
is
not
thus
received
and
welcomed
,
there
it
will
pursue
and
overtake
sinners
,
Zech.
5.6
.
8.
The
Word
of
Christ
is
never
savingly
received
,
but
,
when
Christ
is
known
and
embraced
,
as
offering
himself
therein
;
for
,
this
was
the
summe
and
●cope
of
his
doctrine
,
and
the
obedience
of
their
Conversion
,
that
they
have
known
that
I
came
out
from
thee
,
&c.
See
chap.
20.31
.
9.
Christ
is
to
be
taken
up
by
l●st
sinners
,
not
as
their
fancie
or
fear
would
point
him
out
,
but
as
he
hath
revealed
himself
in
his
saving
Word
;
for
,
they
have
received
the
words
,
and
thereby
have
known
,
&c.
10.
Christ
is
then
savingly
known
,
when
he
is
known
in
his
person
and
offices
,
and
that
the
Father
is
in
him
,
and
he
his
Embassadour
,
reconciling
the
world
;
for
,
they
have
known
that
I
came
out
from
thee
,
and
that
thou
didst
send
me
;
of
which
,
chap.
16.27
.
11.
Beleever●
ought
to
be
well
rooted
in
their
knowledge
of
Christ
,
his
person
and
offices
;
considering
the
many
tentations
and
assaults
they
will
meet
with
,
to
shake
them
in
this
particular
;
for
,
they
have
surely
,
(
or
,
truly
)
known
,
&c.
12.
For
setling
of
beleevers
in
the
point
of
knowing
Christ
,
they
must
not
expect
such
evidences
as
are
usual
in
natural
things
;
but
must
submit
and
be
content
with
the
evidence
of
faith
,
which
,
how
ob●cure
soever
it
seem
,
is
a
sure
knowledge
in
its
own
kinde
:
for
,
they
have
surely
known
,
is
expounded
,
they
have
believed
that
thou
didst
send
me
.
Verse
9.
I
pray
for
them
,
I
pray
not
for
the
world
:
but
for
them
which
thou
hast
given
me
,
for
they
are
thine
.
10.
And
all
mine
are
thine
,
and
thine
are
mine
:
and
I
am
glorified
in
them
.
In
these
verses
is
contained
the
second
branch
of
this
part
of
the
chapter
;
wherein
Christ
appropriates
his
prayer
to
his
Apostles
,
and
his
elect
in
them
,
in
opposition
to
the
world
.
For
which
he
giveth
several
reasons
;
As
1.
That
they
are
his
charge
given
him
by
the
Father
.
2.
That
they
are
the
Fathers
also
by
eternal
election
;
unto
which
he
subjoyns
an
illustration
,
clearing
how
they
are
the
Fathers
,
being
given
to
him
;
namely
,
that
both
as
God
he
hath
a
communion
with
the
Father
in
all
things
,
and
as
Mediatour
also
,
as
the
Elect
were
given
to
him
by
the
Father
,
and
all
things
for
their
behoof
,
so
they
continued
still
the
Fathers
in
respect
of
election
,
and
it
was
his
work
to
make
them
the
Fathers
again
,
by
converting
and
dedicating
them
to
him
.
3.
That
he
was
glorified
in
them
,
and
therefore
would
intercede
for
them
.
All
which
makes
it
clear
that
he
doth
not
restrict
this
intercession
to
the
persons
of
the
Apostles
only
,
but
to
all
these
who
are
not
of
the
world
,
but
have
the
same
interest
in
the
Father
and
him
;
for
whom
also
he
prayeth
expresly
,
v.
20.
Doct.
1.
Jesus
Christ
is
the
great
High
Priest
,
not
only
to
offer
up
himself
a
sacrifice
for
sin
,
but
by
his
prayer
and
intercession
,
to
compleat
his
work
,
and
apply
his
purchase
;
for
,
I
pray
,
saith
he
,
as
giving
in
this
action
a
pattern
of
his
perpetual
intercession
in
heaven
.
2.
It
is
no
small
priviledge
to
have
interest
in
Ch●ists
intercession
,
who
hath
perfect
knowledge
of
all
the
necessities
of
his
people
,
and
of
the
true
remedy
and
supply
thereof
;
who
hath
fidelity
and
tendernesse
not
to
sleight
those
whom
he
undertakes
;
who
is
not
refused
of
any
suit
he
puts
up
for
them
,
chap.
11.42
.
and
whose
merit
and
intercession
is
sufficient
to
render
naughty
persons
and
services
acceptable
;
The●efore
it
is
held
out
as
a
special
priviledge
I
pray
for
them
,
&c.
See
Heb.
7.25
.
3.
Christ
did
not
go
about
the
exercise
of
his
Mediatory-office
at
adventure
,
not
knowing
whether
many
or
few
,
all
or
none
,
would
reap
benefit
thereby
;
But
he
knew
distinctly
for
whom
he
appeared
,
and
for
whom
not
:
for
,
saith
he
,
I
pray
for
them
,
I
pray
not
for
the
world
.
4.
Christ
was
so
far
from
laying
down
his
life
for
all
in
the
world
,
that
all
in
and
of
the
world
are
secluded
from
any
part
in
his
intercession
,
except
only
the
elect
;
for
,
whatsoever
some
do
say
of
Christs
praying
as
a
man
under
the
Law
,
wherein
he
looks
not
so
much
to
the
event
,
as
his
duty
,
and
so
may
pray
for
them
in
whose
behalf
he
is
not
heard
;
to
which
they
referre
that
prayer
,
Luke
23.34
.
whatever
,
I
say
,
they
assert
of
this
kinde
,
(
wherein
I
shall
not
be
positive
,
though
that
petition
,
Luke
23.
for
his
ignorant
persecutors
,
got
a
large
answer
in
the
Conversion
of
so
many
of
them
,
Act.
2.
and
afterwards
)
yet
the
world
is
here
secluded
from
his
intercession
as
Mediatour
,
and
only
the
Elect
taken
in
;
I
pray
for
them
,
I
pray
not
for
the
world
.
Which
yet
doth
no
way
militate
against
our
duty
of
praying
for
all
manner
of
men
who
have
not
sinned
unto
death
;
for
his
praying
is
grounded
upon
the
distinct
knowledge
of
the
Will
of
God
,
and
whom
he
will
save
,
and
therefore
he
prayes
distinctly
.
Whereas
we
,
wanting
this
knowledge
,
ought
to
pray
for
all
men
,
with
submission
to
the
Will
of
God
.
5.
Whatever
the
elect
be
in
themselves
,
even
a●ter
they
are
converted
;
yet
the
charge
and
trust
of
them
being
committed
to
Christ
,
it
doth
engage
him
to
intercede
for
them
:
so
that
all
his
wounds
bleed
,
and
his
credit
in
heaven
is
employed
,
when
they
have
to
do
;
for
,
I
pray
for
them
which
thou
hast
given
me
,
saith
he
,
6.
The
Elect
are
so
given
to
Christ
,
as
they
are
still
the
Fathers
,
in
respect
of
his
eternal
election
and
good
will
toward
them
;
for
,
them
which
thou
hast
given
me
,
they
are
thine
.
7.
It
is
a
notable
encouragement
to
employ
God
on
behalfe
of
the
Elect
,
that
he
hath
such
an
interest
in
them
,
and
being
chosen
by
him
,
they
are
cast
upon
him
,
and
left
upon
his
help
;
for
,
upon
this
consideration
doth
he
commend
his
given
ones
to
the
Father
in
prayer
:
for
they
are
thine
,
and
that
he
commends
none
to
him
,
but
those
whom
he
first
gave
him
.
8.
Christs
people
have
room
in
his
heart
and
affection
,
not
only
because
of
his
interest
in
them
,
and
charge
of
them
:
but
because
of
the
interest
the
Father
hath
also
in
them
,
whose
beloved
Son
he
is
;
for
,
this
is
not
only
a
reason
why
the
Father
should
respect
his
prayers
for
them
,
but
also
why
he
so
heartily
undertakes
to
pray
for
them
:
for
,
they
are
thine
.
Which
should
teach
all
,
in
their
stations
,
heartily
to
respect
and
care
for
those
persons
or
things
wherein
God
hath
an
interest
.
9.
There
is
a
communion
and
reciprocal
interest
in
all
things
betwixt
the
Father
and
his
Son
,
who
is
heir
of
all
things
,
Heb.
1.2
.
and
betwixt
the
Father
and
Christ
as
Mediatour
,
in
the
Elect
;
for
,
All
mine
are
thine
,
and
thine
are
mine
.
10.
This
communion
and
interest
tends
much
to
the
advantage
of
Gods
people
,
as
having
interest
both
in
the
Father
and
the
Son
;
so
that
Christ
will
not
neglect
those
who
are
not
only
his
own
peculiar
property
entrusted
to
him
,
but
his
Fathers
also
,
and
will
have
a
care
to
make
them
forth-coming
to
the
Father
:
And
the
Father
will
respect
those
,
and
his
Son
in
interceding
for
them
,
who
are
not
only
his
beloved
Sons
charge
,
but
his
own
also
.
Therefore
are
both
the
former
Arguments
conjoyned
in
this
;
And
all
mine
are
thine
,
and
thine
are
mine
,
to
assure
us
how
careful
Christ
will
be
of
them
,
and
how
acceptable
these
endeavours
will
be
to
the
Father
.
11.
Christ
who
is
the
Lord
of
glory
,
and
needs
nothing
from
the
creature
,
doth
yet
stoop
to
take
glory
from
his
people
,
in
so
far
as
he
glorifieth
himself
in
them
;
for
,
I
am
glorified
in
them
.
12.
How
unworthy
soever
Christs
people
be
,
yet
it
is
a
sufficient
argument
moving
him
to
do
for
them
,
and
to
prevail
in
what
he
doth
,
that
he
doth
manifest
his
own
glory
in
so
doing
,
and
by
the
fruits
thereof
in
them
;
for
,
this
is
another
argument
why
he
intercedes
for
them
,
And
I
am
glorified
in
them
,
namely
,
by
doing
good
to
them
,
and
by
their
behaviour
being
so
dealt
with
;
And
particularly
,
as
they
were
Apostles
,
by
their
preaching
to
the
world
,
his
triumphs
were
proclaimed
,
and
the
world
subjected
to
his
obedience
.
And
this
may
assure
us
,
that
the
more
our
endeavour
and
aime
be
to
glorifie
God
and
Christ
,
we
have
the
clearer
ground
to
expect
the
acceptation
of
our
prayers
.
Verse
11.
And
now
I
am
no
more
in
the
world
,
but
these
are
in
the
world
,
and
I
come
to
thee
,
Holy
Father
,
keep
through
thine
owne
Name
,
those
whom
thou
hast
given
me
,
that
they
may
be
one
,
as
we
are
.
Followeth
to
v.
17.
the
third
branch
of
this
part
of
the
Chapter
,
wherein
his
first
petition
for
his
Apostles
is
propounded
,
pressed
and
explained
.
In
this
verse
the
petition
is
propounded
,
that
the
Father
would
preserve
these
whom
he
had
given
him
,
in
an
ill
world
,
that
they
may
be
kept
in
unity
.
The
petition
is
ushered
in
with
a
proposition
of
their
case
,
that
they
are
to
be
left
in
the
world
,
deprived
of
their
Masters
company
who
had
a
care
of
them
,
and
therefore
he
must
leave
them
upon
divine
protection
,
not
secluding
his
own
spiritual
,
but
only
bodily
presence
.
Which
purpose
is
more
fully
expressed
in
the
following
verse
.
Doct.
1
,
Christ
after
his
Ascension
is
no
more
in
the
world
in
respect
of
his
bodily
presence
,
though
he
continue
still
in
it
as
God
,
and
by
his
governing
and
assisting
Spirit
;
for
,
saith
he
,
being
now
shortly
to
die
,
and
ascend
to
heaven
;
Now
I
am
no
more
in
the
world
.
2.
Christ
when
he
removed
out
of
the
world
,
did
ascend
to
his
Father
,
and
enjoy
full
fellowship
with
him
,
as
having
done
his
work
on
earth
,
and
being
to
appear
constantly
in
heaven
,
in
name
of
his
children
;
for
,
saith
he
,
I
come
to
thee
.
3.
Albeit
Christs
people
be
all
dear
to
him
,
yet
he
doth
leave
them
behind
him
on
earth
for
a
time
,
that
they
may
glorifie
him
by
serving
their
generation
;
may
have
occasion
to
draw
out
many
proofes
of
his
love
,
and
be
trained
and
fitted
for
their
eternal
inheritance
;
for
,
Now
I
am
no
more
in
the
world
,
but
these
are
in
the
world
.
4.
Albeit
Christs
followers
will
get
tender
usage
while
they
are
weak
and
infirme
,
yet
they
must
not
expect
alwayes
to
lurk
,
and
be
dandled
,
but
must
come
out
and
meet
with
blasts
,
wherein
they
may
give
proofs
of
their
proficiency
by
such
tender
usage
;
for
the
disciples
who
were
sheltered
so
long
under
their
Masters
protection
,
are
now
left
alone
deprived
of
his
bodily
presence
;
I
am
no
more
in
the
world
,
but
these
are
in
the
world
,
See
Matth.
9
,
14
,
15.
5.
The
world
is
so
barren
a
soile
to
grace
,
Saints
corruptions
lay
them
so
open
to
the
tentations
thereof
,
and
these
of
the
world
are
so
bad
company
to
these
who
are
gracious
,
that
they
would
be
very
miserable
unlesse
they
had
somewhat
beside
the
world
,
and
the
consolations
thereof
,
to
sweeten
their
lots
unto
them
,
and
uphold
them
;
Therefore
doth
he
recommend
them
to
the
Fathers
care
and
pity
upon
this
consideration
;
These
are
in
the
world
.
See
1
Cor.
15.19
.
6.
None
of
Christs
given-ones
are
obnoxious
to
miseries
and
hazards
,
but
only
these
who
are
yet
in
the
world
,
all
the
rest
who
are
gone
hence
,
being
in
a
condition
of
compleat
and
immutable
happinesse
;
Therefore
he
is
only
solicitous
and
prayeth
for
these
that
are
in
the
world
.
7.
Christ
,
by
removing
his
bodily
presence
,
took
not
away
his
heart
from
his
people
on
earth
,
nor
did
cast
off
his
care
of
them
;
for
,
in
his
farewel
he
discovers
much
sense
of
their
need
;
These
are
in
the
world
.
8.
As
Christs
removal
did
not
,
so
neither
doth
his
exaltation
into
glory
change
his
heart
from
respecting
his
people
;
but
he
looks
on
his
exaltation
,
as
calling
for
some
fruits
to
descend
to
his
followers
on
earth
from
him
their
exalted
Lord
;
and
his
tender
heart
will
never
be
free
of
cares
and
desires
about
them
,
so
long
as
he
and
they
are
not
in
one
condition
,
but
he
exalted
at
the
Fathers
right
hand
,
and
they
left
wrastling
on
earth
;
for
,
upon
these
considerations
doth
he
recommend
their
case
;
These
are
in
the
world
,
and
I
come
to
thee
.
9.
Christs
tender
heart
,
and
care
of
his
people
in
his
absence
,
appeareth
,
in
that
he
is
very
sensible
of
their
difficulties
on
earth
,
(
These
are
in
the
world
;
)
in
that
his
keeping
of
them
in
the
world
,
to
honour
him
,
and
do
him
service
,
doth
endear
them
to
him
,
and
engage
him
to
see
to
all
that
may
befall
them
,
(
as
here
he
doth
take
notice
of
them
before
the
Father
,
since
he
left
them
in
the
world
;
)
and
,
in
that
in
his
bodily
absence
,
he
is
careful
to
supply
all
wants
by
his
intercession
;
as
here
his
practice
doth
teach
.
10.
Saints
on
earth
,
(
though
truly
gracious
,
yet
)
do
need
constant
preservation
,
as
having
many
trials
and
tentations
of
Satan
,
and
much
lazinesse
and
inward
lusts
,
to
deprive
them
of
their
good
condition
and
ruine
them
;
for
,
this
is
a
necessary
suit
,
keep
them
.
11.
As
Saints
ought
to
be
content
with
preservation
,
so
they
will
get
it
,
(
for
,
what
he
prayeth
for
is
granted
,
)
and
when
Christ
withdraws
one
mean
of
preservation
,
he
will
still
afford
another
;
And
what
his
followers
want
of
outward
or
sensible
encouragement
,
shall
be
supplied
in
a
spiritual
way
;
All
these
are
imported
in
this
,
that
when
Christ
who
had
kept
them
,
(
as
it
is
v.
12.
)
is
to
be
removed
,
he
findes
out
a
way
of
their
preservation
,
I
am
no
more
in
the
world
,
Father
keep
them
.
12.
The
want
of
Christs
bodily
presence
on
earth
,
to
oversee
and
preserve
his
flock
,
is
richly
supplied
by
his
intercession
as
Mediatour
,
and
the
divine
protection
of
the
Father
to
whom
they
are
committed
;
for
,
I
am
no
more
in
the
world
,
and
to
supply
that
,
he
prayeth
,
Father
,
keep
them
,
making
up
that
losse
by
his
intercession
,
and
the
Fathers
power
.
13.
It
is
the
duty
of
all
such
as
have
souls
committed
to
their
charge
,
to
put
them
on
Gods
hand
,
and
to
be
earnest
with
him
for
his
care
over
them
;
as
Christs
example
doth
teach
,
Father
keep
those
whom
thou
hast
given
me
.
14.
As
the
elect
are
committed
to
Christs
charge
,
to
give
an
account
of
them
;
so
also
is
the
Father
engaged
for
their
Conversion
,
(
John
6.37
.
Isa.
53.11
.
)
and
for
their
preservation
,
being
converted
,
as
being
not
only
his
own
,
given
to
Christ
out
of
his
love
to
them
,
but
as
being
engaged
to
Christ
,
that
he
shall
not
be
frustrate
of
the
reward
of
his
sufferings
,
but
have
a
seed
to
glorifie
him
eternally
:
Therefore
doth
Christ
not
only
constantly
preserve
them
by
his
Spirit
,
but
doth
leave
that
burden
also
on
the
Father
,
Father
keep
those
whom
thou
hast
given
me
.
See
John
10.28
,
29.
15.
It
gives
great
ground
of
confidence
in
Christs
intercession
for
his
people
,
that
he
prayeth
to
his
Father
,
and
their
Father
in
him
;
And
believers
,
in
their
addresses
to
God
through
Christ
,
ought
to
take
him
up
as
Christs
Father
,
and
theirs
in
him
;
for
,
by
this
warme
title
,
Father
,
Christ
would
not
only
intimate
his
own
familiarity
,
but
would
give
us
a
faire
ground
of
hope
that
he
shall
be
heard
for
us
,
and
direct
us
how
to
pray
for
our selves
.
16.
Confidence
of
interest
in
God
,
should
be
seasoned
with
much
reverence
in
prayer
,
and
we
should
close
with
such
attributes
in
God
as
are
suitable
to
our
conditions
and
petitions
,
and
may
help
our
confidence
;
for
both
these
causes
doth
Christ
adde
that
Epithet
,
Holy
Father
,
to
teach
us
,
that
as
he
is
a
Father
,
so
he
is
Holy
and
reverend
,
and
that
none
who
draw
near
to
him
should
entertain
motions
or
desires
contrary
to
his
holinesse
;
and
to
assure
us
,
that
a
petition
for
preservation
from
the
evil
of
the
world
,
cannot
but
be
acceptable
to
an
holy
God
;
and
,
that
he
who
is
the
holy
God
,
is
able
to
preserve
and
continue
them
holy
,
and
will
not
make
void
his
promise
to
his
Son
concerning
his
given-ones
Thus
is
his
holinesse
engaged
in
every
promise
,
Psal.
60.6
.
and
89.35
,
17.
God
,
who
hath
undertaken
the
preservation
of
his
people
,
doth
hold
out
in
himself
sufficient
ground
of
confidence
,
that
he
is
both
able
and
willing
to
do
it
,
and
can
finde
reasons
in
himself
for
it
;
for
,
so
is
imported
in
this
,
keep
them
in
,
or
,
through
thine
owne
Name
;
which
imports
,
both
that
Gods
Name
,
or
what
he
hath
revealed
of
himself
,
is
a
strong
tower
to
which
they
may
flee
,
there
being
sufficiencie
of
power
,
wisdom
,
mercie
,
immutability
,
&c.
in
him
,
to
keep
them
safe
on
all
hands
;
as
also
,
that
he
will
preserve
them
,
because
his
Name
is
called
upon
them
,
and
for
his
Names
sake
,
and
because
his
glory
is
engaged
,
and
will
shine
in
so
doing
,
whatever
they
be
in
themselves
;
and
because
he
can
reveal
his
Name
,
and
make
his
Name
known
unto
them
,
that
they
may
cleave
to
him
,
and
be
preserved
.
18.
Only
these
who
are
given
to
Christ
,
have
assurance
of
divine
protection
and
preservation
;
and
all
of
these
have
warrant
to
expect
it
,
even
the
smallest
and
weakest
;
as
well
as
the
greatest
Apostle
;
Therefore
is
the
prayer
conceived
generally
,
wi●hout
●●st●●ction
to
the
Apostles
only
,
keep
those
whom
thou
hast
given
me
,
all
of
them
,
and
only
them
.
19.
Union
among
the
children
of
God
,
in
judgement
,
Rom.
12
16
affection
,
Gal.
5.14
,
15.
and
practice
,
(
evidenced
by
entertaining
society
,
Mal.
3.16
.
condescendence
,
Rom.
12.16
.
and
mutual
admonition
,
Col.
3.16
.
)
is
a
special
blessing
and
fruit
of
Christs
intercession
;
the
great
fruit
of
their
preservation
by
the
Father
from
the
evils
and
snares
of
the
world
;
and
,
the
condition
and
state
wherein
they
may
expect
all
other
promised
and
needful
blessings
,
Psal
133.1
,
3.
Therefore
doth
he
comprehend
all
the
good
things
intended
for
them
,
in
this
one
,
that
(
as
they
have
many
bonds
of
union
,
Eph.
4.4
,
5
,
6.
so
)
they
may
be
one
,
and
in
being
one
,
participate
of
the
blessings
purchased
by
him
,
and
evidence
their
p●eservation
from
the
snares
of
the
world
,
and
their
being
kept
near
God
,
keep
them
,
that
they
may
be
one
And
as
this
is
a
singular
mercy
,
among
professours
of
all
sorts
;
so
especially
among
Ministers
;
such
as
the
Apostles
were
.
20.
Albeit
this
union
among
the
people
of
God
cannot
any
way
equal
that
incomprehensible
union
betwixt
the
Father
and
Son
;
Yet
it
ought
and
will
in
some
measure
resemble
it
,
and
look
heaven
like
:
And
that
,
partly
,
in
respect
of
the
strictnesse
of
the
union
,
they
being
in
their
own
measure
one
in
nature
,
judgement
,
will
and
operation
,
as
the
Father
and
Son
are
;
and
partly
,
in
respect
of
the
sweet
exercises
of
holinesse
truth
and
righteousnesse
,
wherein
they
are
united
,
as
the
Father
and
Son
do
eternally
delight
each
in
other
.
For
this
cause
doth
he
pray
,
that
they
may
be
one
,
as
we
are
.
21.
Whatever
be
the
bonds
tying
Christians
together
,
Eph.
4.4
,
5
,
6.
and
whatever
prudential
considerations
and
motives
they
have
to
induce
them
to
obey
the
command
of
God
in
keeping
together
in
unity
;
(
as
Gal.
5.15
.
and
else
where
)
yet
it
is
only
the
power
of
God
that
can
keep
the
bond
of
unity
inviolable
;
and
unlesse
he
keep
them
near
him
,
and
free
from
the
evils
of
the
world
,
their
union
will
break
,
and
there
being
over
powered
with
flesh
will
break
out
in
the
bitter
fruits
of
strife
and
division
.
Therefore
,
saith
he
,
Holy
Father
keep
them
that
they
may
be
one
as
we
are
.
Ver.
12.
While
I
was
with
them
in
the
world
,
I
kept
them
in
thy
Name
;
those
that
thou
gavest
me
,
I
have
kept
,
and
none
of
them
is
lost
,
but
the
Son
of
perdition
:
that
the
Scripture
might
be
fulfilled
.
This
petition
Christ
presseth
by
three
Arguments
;
The
first
whereof
(
in
this
verse
)
is
taken
from
his
care
of
these
given
him
while
he
was
bodily
present
with
them
.
He
had
such
a
care
of
them
,
as
he
can
make
a
fair
account
that
none
of
them
are
lost
;
Only
Judas
was
gone
,
who
though
he
were
chosen
to
the
Apostleship
,
chap.
6.70
.
yet
was
never
given
to
be
redeemed
or
saved
by
him
,
but
was
one
destinate
to
perdition
,
of
whose
defection
and
ruine
the
Scriptures
,
speaking
of
him
under
the
type
of
Achithophel
and
other
of
Davids
enemies
,
(
Acts
1.20
.
with
Psal.
69.25
.
and
109.8
.
)
had
foretold
.
From
which
Christ
would
inferre
,
that
he
being
(
not
to
quit
his
charge
which
he
exerceth
with
the
Father
still
,
but
)
to
remove
from
them
in
respect
of
his
bodily
presence
,
as
v.
11.
and
14.
therefore
the
Father
must
keep
them
,
that
his
pains
be
not
lost
.
Whence
learn
,
1.
Christ
the
Son
of
God
did
for
a
time
condescend
to
be
present
with
his
people
in
humane
shape
,
as
for
other
ends
,
so
,
to
testifie
his
tendernesse
and
respect
to
their
infirmity
,
Matth.
9.15
,
16.
and
to
give
a
proofe
that
he
will
still
be
tender
of
his
people
;
for
,
I
was
with
them
in
the
world
.
2.
There
is
no
time
wherein
disciples
,
while
they
are
in
the
world
,
will
not
need
care
and
over
sight
without
themselves
,
for
their
preservation
;
for
,
as
now
they
were
to
need
,
so
then
they
did
need
to
be
kept
.
3.
Albeit
Christ
,
while
he
was
in
the
world
,
had
his
own
throng
of
sharp
exercise
and
sufferings
;
Yet
all
that
did
not
hinder
him
to
lay
out
himselfe
in
caring
for
his
people
,
and
to
make
his
bodily
presence
comfortable
to
them
;
for
,
while
I
was
with
them
in
the
world
,
I
kept
them
.
4.
Christ
did
exercise
this
charge
of
keeping
his
people
in
the
Fathers
Name
,
that
is
,
not
only
out
of
love
to
the
Father
whose
name
is
called
upon
them
,
(
as
true
Ministers
ca●e
for
them
,
because
of
their
relation
to
Christ
,
Joh.
21
15.
)
but
also
by
the
power
of
God
,
and
his
attributes
,
communicate
to
him
from
the
Father
as
God
,
and
concurring
with
him
in
carrying
on
his
work
as
Mediatour
.
Whereby
as
he
leaves
us
a
pattern
of
selfe-denial
in
the
enjoyment
of
all
our
gifted
excellencies
;
So
he
teacheth
all
beleevers
to
ascribe
the
glory
of
their
perseverance
to
God
only
;
for
these
causes
,
and
in
these
respects
,
he
saith
,
I
kept
them
in
thy
Name
.
5.
Christ
is
so
faithful
in
caring
for
these
committed
to
him
,
that
he
can
make
a
fair
account
of
one
and
all
of
them
,
and
of
his
dealing
and
dispensations
toward
them
,
that
none
of
them
are
a
missing
,
but
all
well
and
safely
kept
and
guided
;
for
,
These
that
thou
gavest
me
,
I
kept
,
and
none
of
them
is
lost
.
And
this
is
some
shaddow
of
the
great
account
he
will
make
of
all
his
flock
in
the
last
day
.
6.
When
Christ
hath
taken
pains
upon
his
people
,
as
they
will
still
need
more
,
so
he
takes
an
argument
from
what
he
hath
done
,
to
do
more
for
them
,
because
he
will
not
lose
the
pains
he
hath
taken
;
Therefore
doth
Christ
plead
,
that
since
he
had
taken
so
much
pains
and
kept
them
,
therefore
the
Father
would
keep
them
still
,
as
he
hath
desired
.
7.
As
there
are
in
the
world
given
ones
,
of
whom
Christ
will
have
a
care
,
so
there
are
sons
of
perdition
and
men
appointed
to
destruction
for
their
sin
;
for
,
so
saith
Christ
there
is
but
the
son
of
perdition
.
Which
cannot
come
in
here
by
way
of
exception
,
as
if
the
meaning
were
,
I
have
lost
none
of
them
whom
thou
hast
given
me
,
except
Judas
:
for
it
is
clear
from
Joh.
6.37
,
39
,
40.
that
none
of
all
these
the
Father
gave
him
shall
perish
.
And
Judas
was
never
given
to
Christ
to
be
redeemed
,
but
only
to
the
office
of
Apostleship
.
But
it
comes
in
by
way
of
opposition
,
(
as
the
Original
particle
is
frequently
used
)
to
this
sense
,
I
have
lost
none
of
them
thou
hast
given
me
;
but
Judas
is
lost
,
or
,
though
Judas
be
lost
.
And
the
expression
used
for
designation
of
Judas
doth
serve
to
obviate
an
exception
;
for
,
whereas
it
might
be
objected
,
how
had
he
lost
none
,
since
Judas
was
gone
;
He
answers
that
he
was
therefore
lost
because
he
was
never
so
given
to
him
,
but
from
the
beginning
was
a
son
of
perdition
,
or
,
a
man
appointed
to
destruction
,
as
the
Hebrew
phrase
imports
8.
Sons
of
perdition
may
be
not
only
in
the
world
,
and
in
the
visible
Church
,
but
even
very
high
in
Christs
Court
as
to
external
employment
and
service
;
for
,
so
was
Judas
given
to
be
an
Apostle
,
whose
defection
necessitates
Christ
to
vindicate
himselfe
that
he
was
not
the
lesse
faithful
in
his
trust
,
though
such
an
eminent
man
did
perish
.
9.
Sons
of
perdition
are
such
as
will
not
be
the
better
of
any
means
,
or
care
,
but
will
perish
were
they
even
in
Christs
own
company
,
and
his
hands
(
as
to
outward
dispensations
)
about
them
;
for
,
so
Judas
in
Christs
own
Court
,
is
the
Son
of
perdition
,
and
will
and
doth
perish
.
10.
The
defection
and
destruction
of
Reprobates
,
were
they
never
so
eminent
,
doth
not
any
way
rub
on
Christs
fidelity
in
his
account
,
they
never
being
given
to
him
,
to
save
them
;
for
,
he
gives
a
faithful
account
to
his
Father
,
though
the
son
of
perdition
be
lost
.
11.
God
is
not
deceived
by
the
defection
and
perishing
of
any
,
how
eminent
soever
,
but
as
he
had
his
eternal
purpose
about
them
,
so
he
could
give
an
account
what
would
become
of
them
,
if
it
were
needfull
,
long
before
they
had
a
being
;
As
he
gives
proofe
in
his
foretelling
of
Judas
and
his
defection
and
ruine
,
so
long
before
,
in
the
Scripture
.
12.
The
Scriptures
of
God
are
of
infallible
verity
,
in
threatnings
,
promises
,
or
predictions
;
for
,
the
Scripture
must
be
fulfilled
.
13.
The
best
way
to
read
strange
and
crosse
dispensations
,
is
,
to
see
an
hand
and
providence
of
God
in
them
,
which
may
quiet
our
hearts
,
till
we
get
a
more
full
and
distinct
account
of
his
minde
in
them
;
Therefore
,
in
mentioning
the
son
of
perdiction
.
he
leads
us
to
the
Scripture
,
wherein
God
by
foretelling
thereof
,
testified
his
providence
about
it
,
and
to
the
fulfilling
thereof
by
his
defection
,
that
we
may
see
nothing
in
it
,
but
that
wherein
he
had
an
holy
hand
.
Verse
13.
And
now
come
I
to
thee
,
and
these
things
I
speak
in
the
world
,
that
they
might
have
my
joy
fulfilled
in
themselves
.
The
second
argument
,
pressing
the
petition
,
is
taken
from
Christs
end
in
putting
up
the
petition
in
the
disciples
audience
,
and
the
event
that
should
follow
upon
the
Fathers
granting
the
same
;
Namely
,
the
fulfilling
and
compleating
of
their
joy
,
who
were
much
discouraged
with
the
removal
of
his
bodily
presence
.
The
summe
of
the
argument
is
,
That
he
being
to
remove
and
take
away
his
bodily
presence
,
which
had
been
so
comfortable
to
his
disciples
;
albeit
his
intercession
in
heaven
might
have
sufficed
for
obtaining
what
they
needed
;
Yet
he
would
recommend
them
to
the
Father
,
and
pray
for
preservation
to
them
,
in
their
own
audience
,
that
so
they
might
be
encouraged
,
seeing
his
care
of
them
,
and
having
hope
of
audience
to
such
a
sute
put
up
by
such
a
petitioner
.
And
therefore
he
would
inferre
that
the
Father
will
not
disappoint
their
hope
,
but
fulfil
their
joy
by
granting
the
request
.
Whence
learn
,
1.
Christs
removal
out
of
the
world
looked
very
sweet
upon
him
,
as
being
a
coming
to
his
Father
with
whom
he
is
so
familiar
;
And
in
him
death
is
sanctified
and
sweetned
to
all
his
followers
,
as
being
a
departing
to
him
,
that
they
may
be
with
him
for
ever
,
Phil.
1.23
.
1
Thes.
4.17
.
So
doth
he
describe
his
removal
,
Now
I
come
to
thee
.
2.
Christ
is
very
condescending
in
his
dealing
with
and
for
his
people
,
and
doth
not
only
what
is
simply
needful
,
but
what
in
reason
may
abundantly
satisfie
them
,
notwithstanding
their
tentations
and
infirmities
,
for
,
albeit
his
intercession
being
exalted
at
the
right
hand
of
the
Father
was
sufficient
to
bring
about
needful
benefits
;
yet
for
their
satisfaction
,
he
will
even
pray
in
their
audience
,
These
things
I
speak
in
the
world
.
And
this
should
gain
our
consent
to
say
,
he
doth
all
things
well
,
and
by
what
we
see
of
his
condesendence
in
any
particular
,
to
trust
him
in
others
more
dark
.
3.
Joy
is
allowed
by
Christ
upon
all
his
followers
:
It
is
his
scope
in
his
dealing
toward
them
,
and
he
hath
done
and
daily
doth
what
may
breed
them
joy
;
for
,
this
is
his
scope
here
,
that
they
may
have
joy
.
See
Phil.
4.4
.
1
Thes.
5.16
.
4.
The
faith
and
knowledge
of
Christs
intercession
for
his
people
,
that
they
may
be
preserved
and
made
to
persevere
,
is
such
a
pledge
of
their
sure
estate
and
of
his
good-will
toward
them
,
as
may
afford
abundant
matter
of
joy
in
their
saddest
case
;
for
,
These
things
I
speak
in
the
world
,
that
they
may
have
joy
.
5.
The
joy
of
beleevers
is
of
Christs
allowing
,
is
his
work
in
them
,
and
a
joy
in
him
over
all
that
they
finde
in
themselves
;
Therefore
doth
he
call
it
my
joy
.
6.
Christs
joy
,
allowed
on
his
people
,
is
a
compleat
joy
,
far
beyond
the
empty
joy
of
the
world
,
in
midst
whereof
the
heart
is
sorrowful
;
And
albeit
the
full
degrees
of
their
joy
will
meet
them
in
heaven
,
yet
their
joy
here
is
full
in
parts
,
as
satisfying
the
minde
,
calming
their
stormes
,
and
staying
their
foot
against
all
essayes
,
if
they
emprove
it
right
.
Therefore
is
this
joy
in
that
he
prayes
for
them
,
and
their
joy
in
obtaining
their
answer
,
called
a
fulfilled
joy
.
7.
Christ
doth
not
only
take
care
to
give
his
people
cause
of
joy
,
but
to
make
them
rejoyce
in
it
also
,
and
that
with
an
inexpressible
joy
,
whereof
others
are
ignorant
;
Therefore
will
he
have
it
fulfilled
in
themselves
,
that
is
,
their
hearts
filled
with
it
,
and
feeding
on
that
hid
Manna
,
whereof
strangers
are
not
pertakers
,
as
Prov.
14.10
.
8.
The
Father
doth
allow
that
which
Christ
doth
for
the
encouragement
of
his
people
,
and
will
not
let
it
be
ineffectual
:
For
this
is
Christs
argument
for
obtaining
his
sure
,
which
certainly
hath
weight
with
the
Father
,
These
things
I
speak
in
the
world
,
that
they
might
have
my
joy
fulfilled
in
themselves
.
Ver.
14.
I
have
given
them
thy
word
,
and
the
world
hath
hated
them
,
because
they
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
The
third
argument
pressing
the
petition
,
is
taken
from
the
worlds
opposition
to
them
being
converted
.
The
word
which
Christ
gave
them
,
ver.
8.
had
so
far
wrought
upon
them
,
as
to
regenerate
them
,
and
make
them
dissent
from
the
world
in
judgement
,
affection
and
conversation
,
so
rendering
them
conforme
,
in
some
measure
,
to
him
their
Head
.
And
this
change
made
them
incurre
the
worlds
hatred
,
which
doth
call
for
divine
preservation
.
Whence
learn
,
1.
As
it
is
Christs
great
favour
and
kindenesse
to
give
his
Word
unto
his
people
:
so
where
it
is
given
with
a
blessing
,
and
rightly
received
,
it
draws
the
receiver
to
a
disconformity
with
the
world
,
and
not
to
be
of
it
,
though
he
be
in
it
:
for
,
I
have
given
them
thy
Word
,
and
they
are
not
of
the
world
.
2.
It
doth
exceedingly
commend
the
grace
of
God
in
Saints
,
that
albeit
they
kept
in
the
world
,
and
forced
to
walk
among
the
many
snares
thereof
,
yet
they
are
separated
from
it
and
not
conforme
unto
it
;
for
,
though
they
are
in
the
warld
,
v.
11.
yet
they
are
not
of
the
world
.
3.
Whatever
civility
men
of
the
world
may
have
,
yet
all
of
them
are
so
opposite
to
g●ace
and
godlinesse
,
that
they
will
not
only
oppose
it
in
themselves
,
but
hate
and
persecute
it
in
others
one
way
or
other
,
if
it
were
but
by
traducing
piety
,
that
they
may
persecute
it
under
some
odious
name
;
for
,
the
world
hath
hated
them
,
because
they
are
not
of
the
world
So
that
when
it
seems
to
be
otherwise
,
we
may
reckon
,
either
that
professours
of
Religion
are
but
too
much
like
the
world
,
and
little
like
Christ
,
or
that
the
worlds
malice
is
but
overpowred
and
bridled
,
till
they
get
an
opportunity
.
4.
It
may
encou●age
Saints
to
endure
opposition
from
the
world
so
Religions
sake
,
that
the
quarrel
wherein
they
suffer
,
is
most
glorious
,
and
what
the
world
hates
in
them
,
is
thei●
g●●atest
ornament
before
God
;
for
,
he
points
out
to
them
that
the
quarrel
is
,
because
they
are
not
of
the
world
.
5.
It
may
encourage
them
also
in
this
conflict
,
that
in
their
state
&
suffering
,
they
have
a
conformity
with
Christ
their
Head
,
conformity
with
whom
is
a
great
dignity
;
for
,
by
this
also
doth
he
encourage
them
,
they
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
He
or
his
Kingdome
are
not
of
this
world
more
then
they
are
,
and
their
suffering
on
this
account
redounds
to
him
,
who
is
first
hated
,
and
for
whose
sake
and
because
of
conformity
with
him
,
they
are
hated
.
6.
The
worlds
opposition
to
Saints
,
because
of
their
separation
from
it
,
doth
engage
God
to
see
the
more
carefully
to
their
p●eservation
;
for
,
it
is
an
argument
why
the
Father
should
keep
them
,
The
world
hath
hated
them
,
because
they
are
not
of
the
world
.
Verse
15.
I
pray
not
that
thou
shouldest
take
them
out
of
the
world
,
but
that
thou
shouldest
keep
them
from
the
evil
.
16.
They
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
In
these
verses
,
1.
Christ
repeats
and
explains
the
former
petition
,
shewing
(
for
their
instruction
)
that
he
desired
not
as
yet
they
should
be
freed
from
all
danger
and
trouble
,
by
taking
them
away
out
of
the
world
by
death
,
but
that
he
would
preserve
them
in
the
midst
of
troubles
from
the
tentations
and
snares
of
their
troubles
,
v
15.
2.
He
presseth
and
enforceth
the
petition
,
thus
explained
,
upon
the
reason
propounded
,
v.
14.
taken
from
their
condition
opposite
to
the
world
,
and
conforme
to
him
their
Master
,
v.
16.
Whence
learn
,
1.
Christs
followers
have
need
to
guard
against
mistakes
of
what
he
saith
,
that
they
do
not
delude
themselves
,
nor
let
their
own
lu●ts
put
a
commentary
upon
his
doctrine
;
Therefore
doth
he
explain
his
own
meaning
,
not
to
informe
his
Father
,
but
to
prevent
their
mistakes
.
2.
Such
as
are
employed
to
speak
in
publike
for
the
edification
of
others
,
ought
to
make
it
their
study
to
accommodate
their
speech
to
the
capacity
of
their
hearers
;
As
Christ
here
doth
so
speak
as
may
clearly
explain
his
meaning
unto
them
.
3.
Christ
hath
more
wayes
then
one
whereby
to
secure
his
people
against
all
they
can
meet
with
;
As
here
he
hath
one
way
of
preservation
,
which
he
layeth
by
for
a
time
,
and
another
,
which
he
pitcheth
upon
.
4.
There
is
one
fair
outgate
from
all
troubles
abiding
Saints
,
when
by
death
they
shall
be
translated
out
of
the
world
,
and
above
the
reach
of
all
their
difficulties
;
for
,
this
is
one
outgate
,
though
he
will
not
make
use
of
it
,
at
this
time
,
to
take
them
out
of
the
world
.
See
Job
.
3.17
,
18
,
19.
Rev.
14.13
.
5.
Albeit
death
be
very
often
desired
by
Saints
in
their
perplexities
;
Yet
Christ
seeth
it
meet
rather
to
exercise
them
for
a
time
,
and
fit
them
for
proofes
of
his
love
,
then
to
grant
that
desire
:
And
however
we
ought
still
to
have
our
eye
upon
our
rest
,
and
make
ready
for
it
;
Yet
we
are
not
anxiously
to
long
after
it
,
till
his
time
come
,
nor
to
weary
of
life
,
especially
because
of
any
trouble
,
persecution
,
or
inconvenience
we
meet
with
in
his
service
;
Therefore
Christ
,
who
loves
his
people
better
then
they
do
love
themselves
,
will
not
pray
for
this
,
I
pray
not
that
thou
shouldest
take
them
out
of
the
world
.
6.
●eleevers
,
while
they
are
thus
left
by
Christ
in
the
world
,
are
exposed
to
manifold
hazards
,
having
not
only
outward
troubles
,
but
Satan
and
sin
taking
advantage
of
their
troubles
,
to
drive
them
wrong
;
for
,
they
are
in
this
world
,
in
the
midst
of
the
evil
,
not
so
much
of
outward
trouble
,
from
which
he
will
not
alwaies
preserve
them
,
but
Satan
the
wicked
one
(
as
the
word
will
read
)
and
the
evil
and
wickednesse
to
which
they
are
exposed
in
an
evil
world
,
and
by
the
many
pressures
they
meet
with
.
7.
Albeit
Christ
will
not
remove
his
people
from
these
hazards
,
yet
they
are
no
way
able
to
guard
themselves
against
them
,
but
they
must
resolve
to
have
much
to
do
,
and
very
little
,
or
rather
nothing
,
in
themselves
wherewith
to
do
it
;
for
,
they
must
be
keeped
,
or
else
they
are
undone
.
8.
When
Christ
seeth
it
not
fit
to
remove
his
own
out
of
the
world
,
he
will
see
to
their
preservation
in
it
;
So
as
though
they
get
now
and
then
the
foile
,
yet
his
intercession
is
a
sure
pledge
that
they
shall
recover
again
;
for
,
these
two
go
together
,
I
pray
not
that
thou
shouldest
take
them
out
of
the
world
,
but
that
thou
shouldest
keep
them
.
9.
Christ
doth
abundantly
testifie
his
care
and
diligence
about
his
people
,
when
albeit
he
doth
not
exempt
them
from
troubles
,
and
these
it
may
be
very
sharp
,
yet
he
keeps
them
from
the
evil
thereof
,
or
from
spiritual
hurt
thereby
;
And
when
,
albeit
he
doth
not
deliver
them
even
from
assaults
,
and
tentations
from
that
evil
,
yet
he
upholds
them
by
sufficient
grace
,
2
Cor.
12.7
,
8
,
9
,
10.
for
,
herein
doth
his
care
appear
,
in
praying
that
the
Father
should
keep
them
from
the
evil
,
10.
Albeit
many
,
when
they
look
upon
Christs
promises
and
allowances
,
and
his
intercession
for
his
people
,
be
ready
to
delude
themselves
with
vain
hopes
of
that
which
Christ
never
allowed
upon
them
;
Yet
they
who
are
content
with
being
preserved
from
evil
,
however
they
be
tempted
and
exercised
,
are
no
way
deluded
when
they
expect
this
from
Christ
;
for
,
it
is
his
express
will
,
when
he
explains
himselfe
,
that
they
should
be
keeped
from
the
evil
.
11.
It
is
frequently
to
be
studied
by
beleevers
,
that
their
separation
from
the
world
,
is
an
evidence
of
their
conformity
with
Christ
,
and
consequently
,
that
they
are
like
to
him
,
in
enduring
opposition
from
the
world
,
because
thereof
;
Therefore
is
it
again
held
out
,
They
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
12.
Beleevers
disconformity
with
the
world
and
conformity
with
Christ
,
is
a
sure
pledge
that
the
Father
will
keep
them
from
the
evil
of
the
world
,
and
will
not
lose
these
good
things
which
grace
hath
begun
in
them
;
for
,
this
is
an
Argument
why
he
should
keep
them
from
the
evil
,
v.
15.
They
are
not
of
the
world
,
&c.
Verse
17.
Sanctifie
them
through
thy
truth
:
thy
Word
is
truth
.
Followeth
the
fourth
and
last
branch
of
this
part
of
the
chapter
,
containing
Christs
second
petition
for
his
Apostles
,
which
is
propounded
in
this
verse
,
and
pressed
by
two
Arguments
,
v.
18
,
19.
The
petition
is
,
that
the
Father
would
sanctifie
them
,
which
albeit
it
sometime
signifie
the
consecrating
of
a
man
and
setting
him
apart
to
an
office
,
as
the
Apostles
also
were
,
v.
18.
yet
here
it
imports
somewhat
beside
,
and
subservient
to
that
:
namely
,
that
the
Lord
would
conferre
upon
them
the
grace
of
sanctification
,
and
so
consecrate
them
unto
himself
,
as
beleevers
,
and
so
also
fit
them
for
that
employment
to
which
he
had
devoted
and
consecrated
them
.
Unto
this
is
subjoyned
the
instrumental
cause
of
their
sanctification
,
through
thy
truth
,
whereby
is
not
only
signified
,
that
he
would
have
them
sanctified
in
truth
,
or
,
truly
,
of
which
we
may
hear
,
v.
19.
but
that
the
Word
of
truth
is
the
mean
and
instrument
of
sanctification
:
And
to
prevent
all
mistakes
,
he
declares
that
this
truth
is
in
the
Word
,
against
all
them
who
seek
truth
beside
it
.
Whence
learn
,
1.
Such
as
are
Christs
followers
indeed
,
and
may
make
comfortable
application
of
other
benefits
of
his
intercession
,
must
be
men
sanctified
,
by
habitual
graces
of
holinesse
infused
into
them
,
which
will
not
only
break
forth
in
some
few
acts
of
Religion
and
righteousnesse
,
but
must
so
devote
and
consecrate
them
to
God
,
as
they
may
not
withdraw
themselves
to
another
use
:
for
,
so
much
is
imported
in
this
that
Christ
prayes
for
,
unto
his
Apostles
,
Sanctifie
them
,
intimating
,
that
where
he
intercedes
for
any
,
he
also
prayeth
for
,
and
,
in
due
time
,
works
this
in
them
.
2
,
It
is
not
enough
that
men
have
a
begun
work
of
sanctification
in
them
,
unlesse
they
grow
up
in
it
daily
more
and
more
:
for
,
he
prayeth
for
these
who
were
already
converted
and
sanctified
,
as
he
maketh
his
account
,
v.
6
,
7
,
8.
that
the
Father
would
sanctifie
them
,
and
carry
them
on
in
sanctification
till
it
be
perfected
in
glory
.
Such
will
be
invited
to
grow
,
who
entertain
the
sense
of
what
they
have
received
,
1
Pet.
2.2
,
3.
who
are
sensible
of
their
short-coming
in
what
they
have
,
Phil.
3.12
,
13.
and
who
fear
back-sliding
,
and
consider
that
not
to
grow
,
is
the
way
to
decay
:
and
they
will
study
to
evidence
this
growth
,
by
persevering
in
their
first
principles
,
not
loving
age
in
what
once
through
grace
they
loathed
,
nor
building
up
what
they
once
destroyed
;
and
by
growing
in
graces
,
especially
in
sense
of
their
pollution
,
humility
,
love
,
painfulnesse
,
&c.
3.
Whatever
principles
or
obligations
men
have
to
keep
them
from
the
evils
of
the
world
,
and
from
Satan
in
it
:
yet
all
these
will
not
avail
,
unlesse
they
be
not
only
truly
sanctified
,
but
be
growing
therein
:
Therefore
is
this
petition
,
sanctifie
them
,
subjoyned
to
the
former
,
v.
15.
of
keeping
them
,
as
being
the
effectual
mean
of
their
preservation
.
4.
As
sanctification
is
the
duty
of
beleevers
,
laid
upon
them
by
God
;
so
it
is
also
his
work
in
them
,
who
principleth
them
for
it
,
and
works
it
in
them
,
when
they
,
in
the
sense
of
their
own
inability
,
do
put
it
upon
him
:
for
,
Christ
by
prayer
seeketh
it
of
the
Father
,
sanctifie
them
.
5.
As
the
truth
of
God
is
the
rule
of
true
sanctification
,
nothing
being
holinesse
in
Gods
account
,
how
specious
soever
it
be
,
unlesse
it
be
according
to
that
truth
;
So
the
truth
of
God
which
is
the
instrument
of
regeneration
,
hath
also
a
special
influence
in
the
matter
of
daily
sanctification
,
1
Pet.
2.2
.
The
word
of
command
being
made
effectual
to
presse
the
duty
,
the
word
of
promise
to
encourage
it
,
2
Cor.
7.1
.
2
Pet.
1.4
.
and
the
Word
and
doctrine
of
the
Crosse
of
Christ
holding
out
vertue
enabling
to
duty
,
1
Cor.
1.18
.
and
exciting
faith
which
purifieth
the
heart
,
Acts
15.9
.
In
both
these
respects
he
prayeth
,
Sanctifie
them
through
,
or
,
in
thy
truth
,
both
as
the
rule
and
touchstone
of
sanctification
,
and
as
a
mean
and
instrument
of
it
.
6.
It
is
not
safe
for
men
to
cry
up
their
own
or
others
sanctification
,
to
the
countenancing
of
the
errours
which
they
maintain
;
but
they
must
prove
the
truth
of
their
holinesse
,
by
the
truth
which
hath
been
instrumental
in
it
,
and
must
reckon
that
the
holiness
they
have
,
is
either
counterfeit
,
or
else
hath
been
wrought
,
not
by
their
errours
,
but
by
the
power
of
some
real
truthes
which
they
have
,
or
do
still
hold
,
and
that
therefore
by
embracing
errour
they
do
exceedingly
wrong
their
piety
,
by
depriving
themselves
of
the
mean
which
doth
beget
and
cherish
it
;
for
these
causes
doth
Christ
so
expresly
pray
,
not
only
,
Sanctifie
them
,
by
what
mean
soever
,
but
Sanctifie
them
through
thy
truth
,
as
the
only
mean
of
true
holinesse
.
7.
Whatever
efficacie
truth
hath
in
the
matter
of
sanctification
:
it
doth
all
come
from
God
,
who
must
be
employed
by
prayer
to
make
the
word
successeful
for
that
end
;
for
,
so
much
doth
Christ
,
example
teach
,
who
prayeth
to
the
Father
,
Sanctifie
them
through
thy
truth
.
See
2
Thess.
3.1
.
8.
Whatever
wayes
men
do
dream
of
,
for
finding
the
truth
of
God
,
yet
it
is
only
to
be
found
in
the
Word
of
God
,
and
all
other
wayes
beside
will
but
produce
delusion
and
lies
;
Therefore
doth
he
subjoine
,
to
prevent
all
mistakes
,
Thy
Word
is
truth
.
9.
Whatever
may
be
the
hesitations
of
men
,
concerning
the
Word
of
God
,
yet
it
is
his
infallible
verity
,
and
will
not
deceive
them
who
betake
themselves
to
it
for
direction
and
encouragement
;
for
,
Thy
Word
is
truth
,
See
Psal.
12.6
.
2
Pet.
1.19
.
Verse
18.
As
thou
hast
sent
me
into
the
world
:
even
so
have
I
also
sent
them
into
the
world
.
The
first
Argument
pressing
this
petition
,
is
taken
from
their
emploiment
and
calling
to
be
his
Embassadours
in
the
world
,
which
presseth
the
necessity
of
their
sanctification
.
This
their
calling
and
Commission
is
amplified
from
its
similitude
and
likenesse
unto
the
Fathers
sending
of
him
.
Which
(
as
all
similitudes
have
their
own
dissimilitudes
,
and
are
not
to
be
strictly
pressed
in
every
thing
)
is
not
to
be
extended
to
all
the
ends
of
Christs
coming
into
the
world
,
for
he
alone
came
to
die
for
,
and
redeem
his
people
;
but
only
to
his
Ministerial
office
of
preaching
the
Gospel
;
In
which
,
albeit
there
was
some
resemblance
betwixt
Ch●ist
and
the
Apostles
,
as
to
the
matter
of
extraordinary
calling
and
assistance
,
immediate
direction
,
and
great
difficulties
;
yet
there
was
also
as
great
difference
,
both
in
respect
of
their
persons
and
authority
,
he
being
the
Lord
and
true
God
,
but
they
were
men
and
servants
:
in
respect
of
the
manner
of
their
furniture
,
he
being
furnished
inwardly
by
the
substantial
in-dwelling
of
the
Godhead
,
they
by
extrinsecal
revelation
and
assistance
;
and
,
in
respect
of
the
measure
of
assistance
,
he
being
furnished
without
measure
and
constantly
,
and
they
only
but
in
part
,
and
when
it
pleased
the
Spirit
to
breath
.
Doct.
1.
Christ
is
the
great
Apostle
of
our
Profession
,
sent
to
us
by
the
Father
;
so
that
we
need
not
think
shame
of
a
Profession
which
is
owned
by
such
a
one
as
he
is
;
for
,
Thou
hast
sent
me
into
the
world
.
See
Heb.
3.1
.
2.
Christ
hath
employed
the
Apostles
,
and
their
successours
in
their
own
room
,
to
be
his
Embassadours
,
and
to
supply
his
place
as
he
was
a
Preacher
of
reconciliation
;
so
that
as
they
ought
to
study
an
imitation
of
him
,
1
Cor.
11
1.
so
they
ought
to
be
received
in
their
Ministry
,
as
coming
in
Christs
stead
,
2
Cor.
5.20
.
Gal
4.14
.
Therefore
,
saith
he
.
As
thou
hast
sent
me
into
the
world
,
so
have
I
also
sent
them
,
as
is
before
explained
.
3.
It
doth
commend
the
love
of
God
,
that
he
hath
employed
the
Ministry
of
his
Son
and
servants
even
in
this
corrupt
world
,
that
out
of
such
base
materials
he
may
build
up
an
excellent
Church
and
habitation
to
himself
;
and
that
he
may
encourage
the
most
desperate
to
come
to
him
,
who
out
of
such
gathereth
his
precious
jewels
,
1
Cor.
6.9
,
10
,
11.
Tit.
3.2
,
3.4
.
Therefore
it
is
said
that
both
he
and
they
are
sent
into
the
world
.
4.
Beside
the
obligations
and
necessitie
which
lie
upon
Ministers
,
with
all
Saints
,
to
be
holy
,
Heb
12.14
.
their
calling
doth
particularly
call
for
sanctification
and
separation
from
the
world
,
as
necessary
by
divine
precept
,
and
for
the
well-being
of
the
Ministry
,
that
so
they
may
stand
in
their
Masters
counsel
,
and
be
kept
near
him
,
that
their
face
may
shine
,
and
they
may
be
more
successeful
in
their
Ministry
;
for
,
this
is
a
condition
calling
for
the
granting
that
suit
that
they
ma●
be
sanctified
,
even
that
they
are
sent
into
the
world
.
It
is
true
,
men
may
be
lawful
Ministers
,
yea
,
and
successeful
also
in
their
Ministry
,
who
are
not
sanctified
themselves
;
for
,
even
Judas
was
an
Apostle
.
And
Christ
is
here
more
expresly
praying
for
his
eleven
Apostles
,
who
beside
that
they
were
Apostles
,
were
given
to
him
also
by
the
Father
,
in
opposition
to
the
world
,
and
the
son
of
perdition
,
who
yet
was
an
Apostle
,
v
9
,
1●
.
yet
his
reasoning
in
prayer
doth
lay
before
all
Ministers
,
how
needful
it
is
they
be
sanctified
,
not
only
in
order
to
their
own
salvation
,
but
even
that
their
labour
may
be
more
successeful
,
and
this
his
reasoning
doth
plead
for
holinesse
to
all
Ministers
,
(
who
employ
him
for
that
end
)
in
their
own
measure
;
however
the
extraordinary
emploiment
of
the
Apostles
did
plead
for
an
extraordinary
measure
of
this
sanctification
,
that
they
might
be
kept
from
errour
,
being
sanctified
through
the
truth
,
and
made
fruitful
in
their
great
work
.
5.
When
God
doth
call
his
servants
to
any
employment
,
his
calling
may
assure
them
of
furniture
,
and
what
they
need
for
discharge
of
that
calling
:
And
particularly
,
Christ
will
have
a
special
care
to
furnish
Church-officers
sent
out
by
himself
;
for
,
this
is
the
face
of
Christs
pleading
in
prayer
,
which
prevails
with
the
Father
,
that
since
they
are
sent
into
the
world
,
therefore
they
may
get
sanctification
,
Sanctifie
them
,
v.
17.
for
,
I
have
sent
them
into
the
world
.
See
John
20.21
,
22.
Verse
19.
And
for
their
sakes
I
sanctifie
my self
,
that
they
also
might
be
sanctified
thorow
the
truth
.
As
the
former
reason
,
pressing
this
petition
,
is
taken
from
their
need
of
sanctification
in
respect
of
their
calling
:
so
this
second
is
taken
from
the
cause
and
purchase
of
their
sanctification
,
by
his
sanctifying
himself
,
that
they
may
be
sanctified
;
For
clearing
wherefore
,
Consider
,
1.
Christs
sanctifying
of
himself
,
is
not
to
be
understood
of
any
personal
cleansing
now
in
doing
,
or
to
be
done
by
him
,
for
he
was
without
spot
from
his
first
conception
,
nor
yet
of
that
purity
of
his
nature
only
,
but
with
relation
to
some
further
sanctification
;
But
as
in
the
language
of
the
Old
Testament
,
things
are
said
to
be
sanctified
,
when
they
are
set
apart
,
fitted
and
prepared
for
some
special
service
and
employment
,
and
particularly
,
Priests
are
said
to
be
sanctified
to
their
office
,
and
sacrifices
to
be
offered
up
:
so
Ch●ists
sanctification
imports
,
that
as
the
Father
did
sanctifie
,
or
consecrate
and
send
him
into
the
world
,
John
10.36
.
so
he
did
consecrate
himself
unto
the
Lord
on
the
Elects
behalf
,
a
Priest
and
sacrifice
without
spot
;
and
did
consecrate
himself
to
the
whole
work
of
his
Mediatory-office
,
and
particularly
,
did
offer
himself
a
sacrifice
for
sin
,
that
they
might
be
sanctied
.
Consider
,
2.
The
effect
of
his
sanctifying
of
himself
,
is
,
that
they
may
be
sanctified
through
the
truth
,
or
,
in
truth
,
whereby
may
be
understood
,
as
formerly
,
v.
17.
that
the
vertue
of
his
dea●h
accompanying
the
Word
of
truth
is
that
which
sanctifieth
,
and
further
also
it
may
import
,
that
by
his
sanctifying
of
himself
,
they
are
s●nctified
in
truth
,
or
truly
,
and
that
not
only
in
opposition
to
counterfeit
sanctification
,
but
in
opposition
also
to
legal
purifications
by
the
use
of
the
ceremonies
of
the
Law
,
which
were
but
a
shadow
of
true
holinesse
,
whereas
the
vertue
of
Christs
death
being
the
truth
of
these
shadows
,
doth
truly
and
in
tru●h
sanctifie
,
Doct.
1.
Christ
,
in
going
about
the
office
of
Mediatour
,
and
offering
up
himself
a
sacrifice
,
did
wholly
consecrate
and
set
himself
apart
for
his
peoples
behoof
,
that
he
might
be
theirs
,
and
seek
their
well
and
not
his
own
;
for
,
for
their
sakes
he
sanctified
,
or
,
consecrated
,
and
set
apart
himself
,
to
that
work
;
which
may
engage
them
not
to
be
their
own
,
but
wholly
his
.
2.
As
the
Father
did
consecrate
and
sanctifie
his
Son
to
the
office
of
Mediatour
,
John
10.36
.
so
he
also
did
consecrate
himself
,
as
having
inherent
worth
,
and
not
needing
external
consecrations
,
and
as
being
a
most
willing
Agent
in
this
work
;
for
,
I
sanctifie
my self
,
saith
he
.
3.
Albeit
the
elect
be
in
themselves
polluted
,
and
have
no
worth
to
merit
any
purification
from
God
;
yet
there
is
enough
in
Christ
and
his
consecrating
himself
a
sacrifice
to
the
Father
,
to
supply
all
their
worthlesnesse
;
and
obtain
what
they
need
;
for
,
for
their
sake
I
sanctifie
my self
,
that
they
may
be
sanctified
.
4.
True
sanctification
of
the
elect
slows
from
Christs
sanctifying
and
consecrating
himself
to
the
Father
for
them
;
not
only
doth
the
merit
of
his
suffering
,
being
imputed
,
make
them
appear
without
spot
and
wrinkle
in
him
,
but
the
vertue
of
his
death
and
sacrifice
must
be
applied
,
to
sanctifie
them
inherently
;
for
,
I
sanctifie
my self
,
that
they
may
be
sanctified
.
5.
Christ
did
sanctifie
and
consecrate
himself
a
sacrifice
in
the
Father
,
not
for
these
who
die
in
their
pollution
,
but
for
these
only
whom
he
in
time
sanctifies
thereby
;
for
,
I
sanctifie
my self
,
that
they
may
be
sanctified
,
the
one
followeth
upon
the
other
,
not
in
the
Apostles
only
,
but
all
the
Elect.
6.
Christ
doth
approve
of
no
sanctification
,
but
that
which
is
truly
such
,
and
abhorres
all
counterfeits
of
it
,
and
such
as
rest
on
outside
sanctification
,
or
shadows
of
true
holinesse
only
;
for
,
that
is
his
aime
,
that
they
may
be
sanctified
in
truth
.
7.
Whatever
effects
good
inclinations
and
education
,
moral
principles
or
example
,
or
Church-discipline
and
Ordinances
,
or
afflictions
on
men
,
may
produce
;
yet
true
sanctification
slows
only
from
the
application
of
Christs
sacrifice
,
and
it
is
that
which
m●●es
the
Word
of
truth
effectual
for
sanctifying
of
them
truly
;
for
,
upon
his
sanctifying
himself
,
it
followeth
that
they
are
sanctified
in
truth
,
and
,
through
the
truth
.
Verse
20.
Neither
pray
I
for
these
alone
;
but
for
them
also
which
beleeve
on
me
,
through
their
word
:
21.
That
they
all
may
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
:
that
the
world
may
beleeve
that
thou
hast
sent
me
.
Followeth
the
third
part
of
the
Chapter
,
wherein
Christ
prayeth
for
the
Apostles
and
whole
Church
of
beleevers
expresly
,
seeking
several
benefits
unto
them
.
In
these
verses
,
1.
He
describes
these
for
whom
he
prayes
;
namely
,
not
the
Apostles
only
,
but
all
these
who
to
the
end
of
the
world
should
by
the
Word
preached
by
them
,
either
immediately
or
mediately
in
the
mouth
of
other
messengers
,
be
converted
and
drawn
to
beleeve
on
him
,
v.
20.
2.
He
propounds
his
first
suit
for
them
,
the
same
in
substance
with
what
he
had
sought
unto
the
disciples
,
v.
11.
Namely
,
that
they
may
be
preserved
in
unity
,
and
be
one
in
the
Father
and
him
,
as
he
and
the
Father
are
one
,
and
the
Father
in
him
,
and
he
in
the
Father
.
This
suit
he
amplifieth
and
presseth
from
the
final
cause
thereof
:
namely
,
that
by
their
union
the
world
may
be
convinced
and
made
to
beleeve
the
truth
of
Christian
Religion
,
and
that
Christ
is
an
Embassadour
,
sent
by
the
Father
into
the
world
,
v.
21.
This
unity
prayed
for
,
doth
indeed
include
and
presuppose
their
unity
in
relation
to
Christ
and
God
in
him
,
in
which
they
are
stated
by
beleeving
,
and
which
is
the
root
of
the
other
unity
;
But
that
which
it
most
expresly
holds
out
,
is
unity
in
love
flowing
from
the
other
,
and
which
is
visible
to
the
conviction
of
the
world
.
From
v.
20.
Learn
,
1.
Albeit
Christ
when
he
departed
out
of
this
world
,
left
but
a
few
followers
,
and
his
weak
disciples
being
entrusted
with
the
word
of
reconciliation
,
were
to
meet
with
persecution
and
opposition
;
yet
he
knew
certainly
his
Kingdome
was
to
spread
,
as
accordingly
he
hath
accomplished
in
the
world
;
for
,
here
he
supposeth
for
certain
,
that
there
will
be
them
who
shall
beleeve
.
2.
Christs
love
and
heart
are
enlarged
,
to
take
in
all
his
people
throughout
the
world
,
and
to
employ
himself
in
his
Mediatory
office
and
intercession
for
them
;
Therefore
,
after
his
prayer
for
himself
,
and
for
his
Apostles
,
he
doth
now
shew
how
large
his
affection
is
,
Neither
pray
I
for
these
alone
,
but
for
them
also
which
shall
beleeve
.
3.
Christs
love
towards
his
people
is
a
preventing
love
,
even
before
they
have
a
being
,
and
before
they
come
to
him
;
and
whoever
do
in
any
age
embrace
him
,
shall
finde
that
they
were
in
his
heart
,
and
were
as
tenderly
regarded
and
minded
of
him
,
in
his
suffering
and
solemn
intercession
on
earth
,
as
any
of
his
followers
then
present
with
him
;
for
,
here
before
they
are
,
or
do
beleeve
,
they
are
remembred
,
and
he
hath
left
a
blank
that
all
beleevers
in
all
ages
may
put
in
their
owne
name
,
as
prayed
for
by
him
,
when
he
prayeth
for
his
Apostles
,
Neither
pray
I
for
these
alone
,
but
for
them
also
which
shall
beleeve
.
4.
The
character
whereby
Christs
followers
,
and
those
whom
he
prayes
for
,
are
discerned
,
is
,
their
faith
in
him
,
whereby
they
are
driven
out
of
themselves
to
embrace
and
relie
upon
him
,
and
to
have
all
their
subsistence
by
him
;
for
,
I
pray
for
them
which
shall
beleeve
on
me
.
Where
albeit
he
pray
for
them
before
they
beleeve
,
and
that
the
meanes
may
be
kept
to
them
,
till
they
be
brought
to
beleeve
;
yet
the
thing
here
prayed
for
supposeth
them
in
a
state
of
beleeving
,
and
him
interceding
for
what
is
needful
to
them
in
that
state
.
And
albeit
his
intercession
have
influence
also
upon
their
beleeving
,
and
is
a
mean
to
draw
them
to
it
;
yet
Christ
doth
not
mention
that
in
the
Apostles
audience
,
because
none
can
make
comfortable
application
of
Christs
intercession
to
themselves
,
till
first
they
be
drawn
to
beleeve
.
5.
True
faith
is
begotten
by
,
and
grounds
it self
upon
the
Word
of
God
delivered
by
the
Apostles
,
without
doating
on
signes
and
wonders
,
or
expecting
any
other
revelation
of
the
minde
of
God
;
for
,
they
beleeve
on
me
through
their
word
.
Which
also
imports
,
that
that
Word
will
be
continued
,
and
a
Ministry
to
preach
it
,
so
long
as
there
is
a
Church
,
or
any
to
be
converted
.
6.
Such
as
are
taught
to
discerne
the
divine
authority
of
the
Word
,
will
not
stumble
at
the
despicablenesse
or
meannesse
of
instruments
carrying
the
same
,
but
will
close
with
it
by
saith
to
salvation
;
for
,
albeit
it
be
their
word
,
as
the
instruments
,
who
were
but
mean
and
despised
men
in
the
world
,
yet
they
beleeve
on
me
through
their
word
.
From
v.
21.
Learn
,
1.
The
whole
bulk
of
beleevers
and
Catholike
Church
,
though
of
different
Nations
and
conditions
,
are
but
one
body
in
Christ
their
Head
,
having
one
Spirit
,
one
faith
,
one
baptisme
,
&c.
Eph
,
4.4
,
5
,
6.
for
,
this
is
Christs
aime
,
wherein
he
succeeds
,
that
they
which
shall
beleeve
,
may
be
one
.
2.
Whatever
adversity
there
be
among
beleevers
,
in
administrations
,
gifts
and
operations
;
yet
this
doth
not
,
nor
ought
hinder
their
being
one
in
him
;
and
all
of
them
have
alike
interest
in
him
and
his
love
;
for
,
when
he
mentions
the
Apostles
,
who
were
extraordinarily
gifted
,
and
all
beleevers
of
all
sorts
,
he
prayeth
that
they
all
may
be
one
.
3.
As
it
is
the
great
dignity
and
priviledge
of
beleevers
to
be
one
;
so
their
emproving
of
this
priviledge
and
living
in
unity
,
is
the
summe
and
compend
of
their
happinesse
,
and
the
mean
of
obtaining
all
other
blessings
;
Therefore
doth
Christ
so
o●ten
pray
for
this
,
and
for
this
only
in
place
of
all
,
that
they
may
be
one
.
See
Psal.
133.1
,
2
,
3.
Jam
3.16
.
4.
Whatever
be
the
bonds
of
unity
among
beleevers
,
or
their
obligations
to
it
,
yet
the
emprovement
thereof
to
the
uniting
of
them
,
must
be
sought
and
given
of
God
,
and
Christs
intercession
made
use
of
for
that
end
;
for
,
so
much
doth
Christ
teach
us
,
while
he
prayeth
,
that
they
all
may
be
one
,
5.
The
union
of
beleevers
,
prayed
for
by
Christ
,
is
not
every
combination
or
consent
,
even
of
Saints
,
nor
a
conjunction
in
any
sinful
course
,
but
it
is
an
union
in
God
,
and
in
the
wayes
of
God
;
for
this
doth
Christ
pray
for
,
that
they
may
be
one
in
us
.
6.
The
way
to
keep
up
true
union
among
Saints
,
is
,
that
they
keep
close
communion
with
God
in
Christ
,
lest
otherwise
,
if
they
be
carnal
,
this
breeds
strife
,
1
Cor.
3.3
.
for
,
so
much
also
is
imported
in
this
prayer
,
that
they
may
be
one
in
us
,
or
,
by
being
in
us
,
and
keeping
communion
with
us
7.
The
true
union
of
beleevers
among
themselves
,
doth
resemble
that
union
betwixt
the
Father
and
Son
;
partly
,
in
respect
of
the
strictness
of
the
union
,
that
this
union
cometh
nearest
to
that
inexpressible
union
,
(
though
indeed
it
be
infinitely
short
of
it
,
)
and
doth
far
surpasse
any
other
conjunction
;
And
partly
,
that
as
the
Father
being
in
the
Son
,
and
the
Son
in
the
Father
,
they
do
mutually
delight
each
in
other
,
as
a
consequent
of
their
union
,
Prov.
8.30
.
so
this
union
of
beleevers
is
testified
and
entertained
by
spiritual
exercise
of
mutual
edification
;
to
which
also
may
be
added
,
that
from
this
union
betwixt
the
Father
and
the
Son
who
is
our
Mediatour
,
this
union
of
beleevers
doth
flow
,
that
they
are
made
one
in
them
:
Therefore
again
doth
Christ
pray
,
That
as
thou
,
Father
,
art
in
me
,
and
I
in
thee
,
they
may
be
one
in
us
8.
The
true
union
of
beleevers
will
not
consist
in
contemplative
notions
,
or
outward
professions
,
but
ought
to
expresse
it self
in
visible
fruits
;
as
here
is
subjoyned
,
that
the
world
may
beleeve
,
&c.
9
In
expressing
the
f●u●ts
of
union
,
beleevers
ought
not
only
to
respect
the
honour
of
God
and
their
own
edification
,
but
they
ought
to
study
such
a
conversation
,
as
as
may
either
convince
or
convert
others
,
and
bring
them
to
the
acknowledgment
of
Christ
and
his
truth
;
for
this
the
end
propounded
here
,
that
the
world
may
beleeve
that
thou
hast
sent
me
.
See
1
Pet.
3.1
,
2.
10.
The
people
of
God
then
walking
in
an
united
way
,
is
a
special
mean
to
convince
the
world
of
the
excellency
of
Christ
;
and
of
the
truth
of
Christian
Religion
,
and
so
either
leave
them
inexcusable
,
or
convert
them
;
whereas
schismes
and
rents
among
them
is
a
ready
mean
to
beget
and
cherish
Atheisme
in
the
world
;
for
,
when
they
are
one
in
us
,
the
world
shall
beleeve
that
thou
hast
sent
me
.
Verse
22.
And
the
glory
which
thou
gavest
me
,
I
have
given
them
:
that
they
may
be
one
,
even
as
we
are
one
:
In
this
verse
,
Christ
(
to
presse
this
suit
before
the
Father
,
and
convince
his
Apostles
and
all
beleevers
of
the
necessity
of
this
union
)
holds
forth
what
excellent
priviledges
he
had
conferred
and
allowed
upon
them
to
advance
their
union
;
even
a
communication
of
that
glory
given
to
him
by
the
Father
.
Which
is
not
to
be
understood
as
if
the
essential
glory
and
attributes
of
Christ
as
God
,
or
the
glory
of
the
personal
union
of
the
manhood
of
Christ
to
his
Godhead
,
or
of
the
office
of
Mediatour
,
were
communicable
to
any
other
,
or
that
any
glory
given
to
him
,
is
communicate
to
any
in
the
same
measure
with
him
:
nor
yet
only
of
the
glory
of
the
Apostleship
or
Ministry
committed
to
him
.
For
that
was
given
only
to
the
Apostles
and
their
successours
,
this
to
all
beleevers
;
But
the
meaning
is
,
That
as
his
incommunicable
glory
is
made
forth-coming
for
them
;
so
the
glory
of
Sonship
,
of
his
sanctification
without
measure
,
of
being
on
Gods
secrets
and
dwelling
in
his
bosome
,
and
of
his
union
with
the
Father
,
is
communicate
to
them
in
its
own
kinde
and
measure
,
and
they
are
made
Sons
,
sanctified
in
part
,
admitted
to
the
knowledge
of
the
Fathers
secrets
,
and
to
be
one
with
the
Father
in
him
,
and
all
this
in
order
to
their
union
,
which
also
is
a
resemblance
of
that
glory
of
his
unity
with
the
Father
communicate
unto
them
.
Whence
learn
,
1.
Christ
is
truly
glorious
,
having
not
only
essential
glory
,
the
same
and
equal
with
the
Fathers
glory
,
and
which
was
declared
to
be
in
him
,
by
his
exaltation
,
but
our
nature
being
exalted
in
him
to
the
glory
of
the
personal
union
,
and
of
the
offices
and
dignities
following
thereupon
;
for
,
there
is
the
glory
which
thou
gavest
me
.
2.
Christ
is
communicative
of
his
fulnesse
to
his
people
;
all
his
excellencies
being
either
communicate
to
them
to
partake
of
,
or
daily
forth-coming
for
them
;
for
,
the
glory
which
thou
gavest
me
,
I
have
given
them
.
3.
All
that
is
in
Christ
for
beleevers
,
or
communicate
to
them
from
him
,
cometh
by
free
gift
,
without
any
deserving
on
their
part
,
and
should
be
esteemed
of
as
an
excellent
gift
;
for
,
I
have
given
them
the
glory
.
4.
What
beleevers
have
in
and
from
Christ
,
doth
advance
them
to
a
glorious
estate
,
and
is
their
begun
glory
and
salvation
;
so
that
none
but
they
have
any
true
glory
,
nor
is
any
thing
enjoyed
by
men
truly
glorious
,
but
the
grace
and
other
priviledges
they
enjoy
in
and
from
him
;
for
,
it
is
the
glory
which
I
have
given
them
.
5.
It
is
not
enough
we
know
what
we
have
in
Christ
and
from
him
,
unlesse
we
also
take
up
the
end
for
which
it
is
allowed
,
and
emprove
it
accordingly
;
Therefore
doth
he
subjoyne
,
I
have
given
them
that
glory
,
that
they
may
be
one
.
6.
All
Christs
communication
of
himself
to
beleevers
,
doth
tend
to
advance
their
union
;
Their
union
among
themselves
in
some
sort
of
resemblance
with
that
union
betwixt
the
Father
and
him
,
and
their
union
with
God
through
him
for
that
end
,
is
in
it self
a
part
of
that
glory
which
he
giveth
them
;
And
all
their
participation
of
the
fruits
of
that
incommunicable
glory
which
is
in
Christ
,
and
all
that
is
communicate
by
Christ
to
them
,
should
sit
them
the
more
for
union
,
and
make
them
grow
in
humility
and
mutual
condescendence
for
that
effect
,
and
not
puffe
them
up
;
for
,
the
glory
which
thou
gavest
me
,
I
have
given
them
;
that
they
may
be
one
,
even
as
we
are
one
.
7.
Christ
would
have
the
excellency
of
union
studied
,
in
the
gloriousnesse
thereof
,
in
his
large
communications
for
the
advancement
thereof
,
and
in
the
resemblance
it
hath
with
the
union
betwixt
the
Father
and
him
;
Therefore
doth
he
so
point
it
out
here
,
to
the
conviction
of
all
,
I
have
given
them
the
glory
,
even
to
be
one
,
and
that
they
may
be
one
even
as
we
are
one
.
8.
Such
as
would
promove
the
welfare
of
Gods
people
,
ought
not
only
to
wish
or
pray
for
it
;
but
must
also
be
active
in
their
station
for
promoving
thereof
;
for
,
so
much
doth
Christs
practice
teach
,
who
,
as
he
prayed
for
this
union
,
so
he
gave
them
the
glory
,
that
they
may
be
one
.
9.
It
may
,
upon
the
one
hand
,
shame
beleevers
from
division
and
dissention
,
that
hereby
they
do
what
they
can
to
deprive
themselves
of
that
glory
gifted
by
Christ
,
to
be
one
as
the
Father
and
he
are
,
and
to
make
void
the
fruit
of
all
his
glorious
communications
;
And
,
on
the
other
hand
,
it
may
assure
them
who
long
for
union
,
that
Christ
whose
desire
and
allowance
it
is
,
and
who
hath
laid
out
so
much
for
it
,
and
is
daily
interceding
with
the
Father
for
that
effect
,
will
,
in
due
time
bring
it
about
among
his
people
;
Therefore
,
both
to
shame
his
people
from
their
contentions
and
neglect
of
union
,
and
to
presse
his
suit
before
the
Father
,
how
averse
soever
they
be
,
he
useth
this
Argument
,
The
glory
which
thou
gavest
me
,
I
have
given
them
,
that
they
may
be
one
,
&c.
Verse
23.
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
,
and
that
the
world
may
know
that
thou
hast
sent
me
,
and
hast
loved
them
as
thou
hast
loved
me
.
In
this
verse
Christ
yet
insists
to
clear
&
presse
his
suit
for
obtaining
union
of
beleevers
among
themselves
.
And
for
this
end
,
1.
He
propounds
the
way
of
their
union
among
themselves
,
instancing
one
particular
branch
of
that
glory
given
them
,
v.
22.
for
that
end
,
even
union
with
himself
,
and
with
the
Father
through
him
.
Which
as
it
is
a
great
dignity
in
it self
,
so
it
tends
to
the
perfecting
of
their
union
among
themselves
.
2.
He
again
amplifieth
and
presseth
the
suit
from
the
final
causes
thereof
:
where
,
unto
that
end
formerly
mentioned
,
v.
21.
of
the
conviction
of
the
world
of
his
authority
and
Commission
,
another
also
is
added
,
that
hereby
the
world
shall
be
convinced
of
the
Fathers
love
to
his
followers
,
according
as
he
loved
him
.
Whence
learn
,
1.
Christ
takes
up
an
inhabitation
in
his
people
by
his
Spirit
,
so
that
they
become
one
with
him
;
for
,
it
is
their
allowance
,
I
in
them
.
2.
The
Father
dwells
in
Christ
,
not
only
as
he
is
one
God
with
him
,
but
also
as
he
is
man
,
in
whom
the
fulnesse
of
the
Godhead
dwells
bodily
;
so
highly
is
our
nature
dignified
in
his
person
;
for
,
thou
art
in
me
,
saith
he
.
3.
Albeit
there
can
be
no
union
betwixt
God
and
fallen
man
immediately
,
yet
through
Christ
this
union
is
made
up
:
and
Christ
being
in
us
,
and
we
united
to
him
,
the
Father
also
,
in
him
,
is
in
us
,
and
we
in
him
;
for
,
thus
is
our
union
here
with
God
made
up
,
I
in
them
,
and
thou
in
me
.
4.
It
is
by
our
union
with
Christ
,
and
with
God
through
him
,
that
our
,
union
among
our selves
is
perfected
;
for
,
by
this
mean
they
are
made
perfect
in
one
.
5.
Whatever
excellency
the
Lord
conferre
upon
every
particular
beleever
yet
their
perfection
consists
in
their
union
among
themselves
,
and
with
Christ
their
Head
and
Store-house
,
and
with
the
Father
in
his
fulnesse
through
him
;
for
no
one
member
hath
the
perfection
of
the
whole
body
,
but
of
a
part
only
,
nor
hath
it
that
perfection
separate
from
the
body
,
but
in
it
,
and
being
united
with
it
,
to
supply
its
own
proper
function
;
and
the
whole
body
thus
united
,
hath
its
perfection
in
and
from
Christ
and
the
Father
;
for
,
so
doth
Christs
conjoyning
of
all
these
teach
us
:
I
in
them
,
and
thou
in
me
,
that
they
may
he
made
perfect
in
one
.
6.
It
is
never
enough
studied
,
how
necessary
union
is
,
to
convince
the
world
of
the
excellency
of
Christ
and
his
doctrine
;
therefore
it
is
again
repeated
,
as
a
forcible
argument
pressing
this
union
,
that
the
world
may
know
that
thou
hast
sent
me
.
And
as
the
Apostles
union
and
consent
in
doctrine
●id
contribute
to
this
end
,
so
also
doth
the
union
of
the
people
of
God
in
every
age
,
in
its
own
measure
.
7.
It
tends
to
the
great
encouragement
of
beleevers
,
that
Christ
their
Surety
is
beloved
and
accepted
of
the
Father
;
for
,
thou
hast
loved
me
,
saith
he
.
8.
Every
beleever
also
is
really
beloved
of
the
Father
;
so
that
whatever
he
do
unto
them
,
there
is
still
love
in
it
,
and
they
keep
a
room
in
his
affection
,
for
,
thou
hast
loved
them
,
saith
he
.
9.
The
Fathers
love
to
beleevers
doth
resemble
his
love
to
his
Son
Christ
;
for
though
his
love
to
his
eternal
and
only
Son
be
matchlesse
and
necessary
,
not
voluntary
,
us
his
love
to
us
is
;
nor
are
we
loved
for
our
own
sakes
,
as
he
is
;
nor
is
he
capable
of
some
effects
of
love
we
receive
;
yet
this
love
doth
most
resemble
it
of
any
;
and
albeit
,
considering
him
as
Mediatour
,
there
is
a
great
difference
betwixt
us
who
are
beloved
,
and
him
for
whose
sake
we
●e
beloved
;
yet
the
resemblance
doth
also
here
hold
,
And
the
Father
loveth
Christ
and
all
his
,
as
one
mystical
body
,
and
loveth
them
eternally
,
immutably
and
freely
,
as
he
loved
the
Mediatour
;
yea
,
that
same
love
that
is
le●●
out
on
Christ
as
Mediatour
,
is
conveighed
through
him
to
us
;
for
,
thou
hast
loved
them
,
as
thou
hast
loved
me
,
not
in
respect
of
equality
,
but
by
way
of
similitude
and
resemblance
.
10.
The
love
of
God
toward
sonne
of
fallen
mankinde
is
such
,
as
ought
not
to
be
concealed
,
but
Christ
would
have
it
published
,
to
the
conviction
or
conversion
of
others
;
Therefore
he
would
have
the
world
know
that
thou
hast
loved
them
.
11.
Union
among
beleevers
is
so
great
a
work
of
God
,
evidencing
so
much
of
his
care
and
love
;
and
is
the
condition
upon
which
he
raines
so
many
showres
of
blessings
and
mercies
,
that
it
serves
exceedingly
to
convince
the
world
of
Gods
love
to
them
,
when
they
are
thus
united
,
and
are
reaping
the
fruits
thereof
;
for
,
hereby
the
world
shall
know
that
thou
hast
loved
them
,
as
thou
hast
loved
me
.
Verse
24.
Father
,
I
will
that
they
also
whom
thou
hast
given
me
,
be
with
me
where
I
am
,
that
they
may
behold
my
glory
which
thou
hast
given
me
:
for
thou
lovedst
me
before
the
foundation
of
the
world
.
In
this
verse
is
contained
another
sute
put
up
by
Christ
in
behalfe
of
all
his
people
;
Wherein
,
having
prayed
for
their
spiritual
union
among
themselves
,
and
for
union
with
him
and
with
the
Father
through
him
;
he
now
prayeth
for
their
union
in
place
with
himselfe
in
heaven
at
last
,
and
describeth
the
blessed
estate
of
beleevers
in
heaven
.
1.
From
their
company
,
that
they
shall
be
with
him
where
he
is
.
2.
From
their
exercise
,
which
shall
be
to
behold
that
glory
given
unto
him
,
which
is
further
commended
from
the
fountain
cause
thereof
,
even
the
Fathers
eternal
love
to
him
.
Of
this
glory
of
Christ
compare
v.
1
,
5.
Doct.
1.
It
is
a
sweet
way
to
keep
our
hearts
fresh
and
lively
in
prayer
,
when
we
have
many
thoughts
of
that
tender
relation
betwixt
God
,
to
whom
we
pray
,
and
us
;
Therefore
Christ
,
who
began
his
prayer
with
the
sweet
stile
of
Father
,
v.
1.
doth
so
often
repeat
the
same
,
v.
11
,
here
,
and
v.
25.
that
the
thoughts
of
that
relation
might
sweeten
his
heart
,
and
renew
his
ardour
and
affection
.
2.
The
thoughts
and
hope
of
eternal
life
ought
and
will
warne
beleevers
hearts
toward
God
,
and
excite
much
alacrity
and
affection
in
them
;
for
,
so
much
also
doth
Christs
practice
reach
,
who
beginning
to
speak
of
his
glory
flowing
from
the
Fathers
love
,
and
of
heaven
and
eternal
life
to
be
conferred
upon
all
his
followers
,
his
heart
warmeth
,
and
he
breaketh
out
with
that
sweet
compellation
,
Father
.
3.
While
Christ
expresseth
his
petition
in
these
tearmes
,
I
will
,
it
doth
not
import
any
imperious
commanding
way
,
repugnant
to
his
former
way
of
humble
supplication
;
But
it
only
imports
that
in
this
his
supplication
,
he
was
making
his
latter
Will
and
Testament
and
leaving
his
legacies
,
which
he
was
sure
would
be
effectual
,
being
purchased
by
his
effectual
merits
,
and
prosecuted
by
his
affectionate
and
earnest
requests
and
intercession
,
all
which
are
imported
in
this
expression
.
And
so
it
teacheth
us
,
That
as
all
these
things
sought
in
this
prayer
,
are
beleevers
duty
to
study
after
them
;
So
are
they
Christs
legacies
,
purchased
and
earnestly
prayed
for
by
him
,
which
will
certainly
be
forth-coming
to
them
:
for
saith
he
concerning
them
,
I
will
that
they
be
.
4.
Christ
is
very
desirous
and
much
taken
up
with
his
peoples
fellowship
and
company
,
so
that
before
he
remove
his
bodily
presence
from
them
,
his
heart
is
upon
meeting
and
fellowship
again
;
As
here
we
see
in
his
prayer
before
his
departure
.
And
this
he
maketh
evident
from
day
to
day
,
in
that
,
until
that
time
of
meeting
come
,
two
or
three
are
not
gathered
in
his
name
,
but
he
is
in
the
midst
of
them
.
5.
Spiritual
communion
with
Christ
,
will
,
at
last
,
end
in
glory
,
and
in
communion
with
him
in
place
in
heaven
:
Christ
will
never
rest
satisfied
till
their
begun
communion
be
thus
perfected
;
And
however
the
world
and
our
hearts
do
,
oft-times
,
look
on
spiritual
communion
but
as
a
fancy
;
Yet
heaven
shall
confirme
the
reality
thereof
,
and
that
it
was
to
good
purpose
to
beleeve
and
wait
on
:
And
what
difficulties
we
finde
in
entertaining
communion
here
,
shall
then
be
removed
,
and
we
shall
get
Christ
conversed
with
without
an
impediment
.
Therefore
,
unto
the
former
way
of
union
among
themselves
,
and
with
him
,
v.
22
,
23.
this
union
in
place
is
subjoyned
.
6.
Such
as
have
attained
to
spiritual
communion
with
Christ
,
and
are
growing
therein
,
will
long
after
the
compleating
thereof
in
heaven
,
and
after
union
in
place
with
him
;
As
here
Christs
practice
and
method
doth
teach
,
who
after
praying
for
the
former
,
doth
ascend
higher
,
to
pray
for
this
also
.
7.
As
it
is
only
the
elect
who
are
given
to
Christ
,
that
do
attain
salvation
,
and
all
they
do
certainly
attain
it
;
So
whatever
preparations
Christ
work
in
them
in
order
to
their
salvation
;
Yet
as
free
love
is
the
fountain
,
so
it
is
also
the
perfecter
of
their
salvation
,
and
grace
will
be
as
free
in
a
saved
mans
account
,
the
last
hour
,
as
the
first
;
Therefore
,
in
this
sute
,
Christ
doth
only
designe
them
,
they
whom
thou
hast
given
me
,
to
intimate
,
not
only
,
that
only
such
and
all
such
do
attain
salvation
,
but
also
that
this
is
to
be
looked
to
as
the
great
cause
and
fountain
of
their
salvation
,
as
well
as
of
their
conversion
,
Chap.
6
,
37.
So
much
also
doth
he
intimate
by
his
praying
for
their
salvation
,
as
well
as
for
their
conversion
.
8.
The
glory
and
happinesse
of
heaven
to
the
Elect
will
consist
much
in
being
in
Christs
company
,
in
whom
they
belight
so
much
on
earth
;
to
follow
the
Lamb
whither
soever
he
goeth
,
and
to
enjoy
him
fully
,
without
separation
any
more
;
for
,
so
is
heaven
here
described
in
Christs
prayer
,
that
they
may
be
with
me
where
I
am
,
though
not
secluding
the
Father
in
this
nor
in
what
followeth
,
with
whom
we
are
through
the
Son
.
9.
Christ
,
the
Head
of
beleevers
,
is
now
truly
glorious
and
highly
exalted
in
heaven
;
His
glory
being
openly
declared
as
God
,
and
he
put
in
possession
of
glory
as
man
:
for
,
saith
he
,
there
is
my
glory
which
thou
hast
given
me
.
10.
Whatever
wayes
of
Christs
glory
be
made
manifest
,
to
beleevers
on
earth
,
in
his
Church
and
his
manifestations
to
them
;
yet
it
cannot
be
fully
seen
on
this
side
of
time
,
so
transcendent
and
infinite
is
it
;
for
,
it
is
not
till
they
be
with
me
where
I
am
,
that
they
shall
behold
my
glory
.
11.
The
day
is
coming
wherein
beleevers
shall
be
compleatly
happy
in
a
sight
of
Christs
glory
,
when
he
shall
be
conspicuously
glorified
and
admired
in
his
Saints
,
2
Thes.
1.10
.
and
glorified
by
them
;
and
when
,
all
veils
being
laid
aside
,
and
they
fitted
for
a
more
full
fruition
,
shall
visibly
and
immediatly
behold
and
enjoy
him
;
Therefore
is
their
condition
in
heaven
described
as
consisting
in
this
,
that
they
may
behold
my
glory
which
thou
hast
given
me
.
12.
Spiritual
and
heavenly
mercies
are
then
rightly
seen
and
acknowledged
,
when
Gods
love
,
as
the
fountain
thereof
,
affects
their
heart
;
for
,
so
much
doth
Christs
practice
teach
us
,
who
speaking
of
the
glory
given
him
,
doth
fall
out
in
a
commendation
of
that
love
whence
it
flowed
,
for
thou
lovedst
me
.
13.
Christ
the
Mediator
is
beloved
of
the
Father
with
an
everlasting
love
,
evidenced
in
his
exalting
of
him
in
glory
,
that
so
sinners
may
expect
to
be
accepted
in
him
;
for
,
saith
he
,
Thou
lovedst
me
before
the
foundation
of
the
world
.
Ver.
25.
O
righteous
Father
,
the
world
hath
not
known
thee
,
but
I
have
known
thee
,
and
these
have
known
,
that
thou
hast
sent
me
.
26.
And
I
have
declared
unto
them
thy
Name
,
and
will
declare
it
:
that
the
love
wherewith
thou
hast
loved
me
,
may
be
in
them
,
and
I
in
them
.
In
the
close
of
this
solemne
prayer
,
Christ
,
having
prayed
that
his
people
may
be
glorified
with
him
,
doth
(
in
the
mean
time
,
till
they
come
to
that
blessed
state
)
recommend
them
to
the
participation
of
that
love
,
wherewith
himselfe
was
loved
,
and
to
his
own
inhabitation
.
Which
desire
he
grounds
upon
their
condition
opposite
to
the
world
,
and
that
they
were
separate
from
the
worlds
fashions
;
For
whereas
the
world
doth
not
know
God
,
nor
acknowledge
him
as
they
ought
;
Yet
it
was
not
so
with
them
.
However
(
as
is
imported
)
they
knew
not
the
Father
fully
,
yet
he
knew
him
,
and
they
knew
Christ
to
be
the
Fathers
Ambassadour
;
And
he
had
revealed
the
Father
to
them
in
some
measure
,
and
would
reveal
him
yet
more
,
that
so
they
might
partake
of
these
mercies
desired
.
This
desire
is
not
so
much
propounded
prayer-wise
,
as
by
way
of
confident
assurance
,
that
he
should
obtain
from
his
righteous
Father
what
he
desired
to
them
,
considering
what
they
were
,
and
what
he
would
make
them
;
Hereby
yet
further
assuring
us
of
his
successe
with
the
Father
in
the
work
of
intercession
.
It
is
also
to
be
marked
,
that
however
this
sute
have
place
for
all
beleevers
,
when
they
are
brought
to
that
condition
here
mentioned
;
Yet
,
considering
that
here
,
Christ
speaks
expressely
of
these
to
whom
he
had
already
revealed
the
Father
,
v.
26.
—
we
are
to
conceive
that
,
in
the
first
place
,
he
points
at
his
Apostles
already
converted
,
and
that
he
would
close
his
prayer
with
a
word
yet
again
more
expressely
in
their
behalfe
,
for
their
encouragement
.
Doct.
1.
Christ
hath
so
large
an
heart
,
and
so
distinct
an
eye
upon
his
people
,
that
at
once
,
without
any
distraction
,
he
can
be
taken
up
with
his
whole
Church
,
and
yet
not
forget
any
particular
member
or
society
of
his
people
;
And
he
hath
such
a
care
of
every
one
,
as
if
he
had
no
moe
to
care
for
but
that
one
;
for
here
,
in
praying
for
all
beleevers
,
he
brings
out
a
word
more
expressely
for
the
Apostles
,
to
let
them
see
how
one
thought
and
care
doth
not
justle
out
another
with
him
.
2.
In
our
prayers
we
ought
to
ground
our selves
well
upon
the
knowledge
of
God
in
his
attributes
;
That
as
we
may
be
ashamed
to
seek
such
things
as
beseem
not
such
a
God
to
give
,
so
we
may
be
encouraged
in
what
we
are
allowed
to
seek
;
Therefore
doth
Christ
give
this
title
to
God
,
righteous
Father
,
it
being
a
righteous
and
approven
petition
,
and
God
who
is
righteous
engaged
to
Christ
and
to
beleevers
in
him
,
by
his
promise
,
to
grant
it
.
3.
Christ
is
a
supplicant
,
who
according
to
the
tenour
of
the
paction
betwixt
the
Father
and
him
,
can
face
the
b●r
of
righteousnesse
and
justice
on
our
behalfe
,
and
be
sure
to
come
speed
;
Therefore
also
doth
he
designe
him
righteous
Father
,
expecting
that
in
righteousness
he
could
not
be
refused
.
4.
Albeit
the
compleat
happiness
of
beleevers
be
laid
up
in
heaven
,
yet
Christ
allowes
enough
for
their
through-bearing
,
till
they
come
there
;
As
here
we
see
in
this
large
allowance
till
that
sute
,
v.
24.
be
granted
.
5.
The
love
of
God
in
Christ
,
and
the
enjoyment
of
an
interest
and
communion
with
him
,
is
sufficient
for
beleevers
encouragement
,
till
they
arrive
at
full
fruition
in
heaven
;
for
,
that
,
in
particular
,
is
their
allowance
here
.
6.
As
Christ
the
Mediator
is
dearly
beloved
of
the
Father
,
so
he
is
a
storehouse
thereof
and
a
conduit
to
conveigh
that
love
to
his
people
;
for
,
so
is
his
desire
here
,
that
the
love
wherewith
thou
hast
loved
me
,
may
be
in
them
.
See
v.
23.
7.
It
is
Christs
allowance
and
desire
,
that
not
only
his
people
be
beloved
of
the
Father
,
but
that
they
have
the
faith
and
lively
feeling
thereof
,
to
refresh
their
hearts
,
and
drive
away
clouds
and
jealousies
;
for
,
it
is
his
desire
that
his
love
may
be
in
them
,
and
they
possesse
it
,
and
feele
it
,
and
dwell
in
it
,
and
feed
upon
it
.
8.
It
is
by
being
and
abiding
in
Christ
that
beleevers
come
to
partake
and
possesse
the
love
of
the
Father
;
and
when
they
wander
away
from
him
,
it
is
no
wonder
if
a
cloud
come
over
their
good
condition
;
Therefore
are
these
conjoyned
,
That
the
love
,
&c.
may
be
in
them
,
and
I
in
them
.
9.
Christ
is
so
tender
and
liberal
toward
his
people
,
that
he
communicateth
himselfe
,
with
all
he
giveth
them
;
His
love
(
so
to
say
)
being
given
over
again
with
his
love
,
and
his
heart
communicated
with
all
he
bestoweth
:
For
this
cause
also
are
they
conjoyned
,
The
love
in
them
,
and
I
in
them
,
to
shew
that
he
giveth
himself
with
that
love
which
is
laid
up
in
him
,
to
be
derived
through
him
to
them
.
10.
As
Christ
knoweth
to
whom
he
prayeth
,
so
he
knoweth
well
,
who
and
what
they
are
for
whom
he
prayeth
,
and
on
whose
behalfe
the
Father
will
hear
him
;
And
he
would
have
all
his
people
,
who
expect
the
benefit
of
his
intercession
,
to
make
sure
their
acquaintance
with
God
,
and
their
separation
from
the
evil
manners
of
the
world
:
Therefore
,
as
he
takes
up
a
righteous
Father
in
this
sute
,
so
he
recommends
these
he
prayeth
for
,
as
not
like
the
world
,
who
have
not
known
the
Father
,
to
teach
us
,
That
however
he
intercede
for
the
Elect
who
know
him
not
,
that
they
may
know
him
;
Yet
none
but
such
as
this
change
is
wrought
upon
,
can
make
comfortable
application
of
the
benefit
of
his
intercession
.
11.
It
is
the
great
sin
of
the
world
and
men
unconverted
,
that
they
do
not
know
God
,
whatever
they
pretend
:
What
they
seem
to
know
,
is
but
by
hear-say
,
they
have
no
solid
impression
of
it
;
They
do
not
know
God
in
Christ
practically
and
savingly
,
and
therefore
all
they
know
beside
is
nothing
;
They
do
not
affect
and
love
God
,
and
true
knowledge
in
Scripture
language
imports
also
affection
;
and
,
They
do
not
practice
what
they
know
,
and
so
are
but
really
ignorant
.
For
these
causes
,
and
in
these
respects
,
it
is
said
,
The
world
hath
not
known
thee
.
12.
As
Gods
soveraignty
doth
shine
in
with-holding
the
knowledge
of
himselfe
from
whom
he
pleaseth
,
Matth.
11.25
,
26.
So
also
his
righteousness
is
conspicuous
in
it
:
For
the
world
doth
not
love
to
know
God
,
and
therefore
justly
are
they
filled
with
their
own
waies
,
Psal.
81.11
,
12.
They
will
not
be
at
pains
to
know
him
,
Psal.
10.4
.
And
what
wonder
they
suffer
hunger
because
of
their
idlenesse
?
and
,
They
abuse
what
light
they
have
,
and
therefore
it
is
justly
taken
from
them
,
Rom.
1.21
.
—
24.
&c.
Therefore
,
as
in
other
respects
before
mentioned
,
so
in
this
respect
also
,
he
is
called
righteous
Father
,
in
that
the
world
hath
not
known
him
,
13.
Albeit
the
world
do
not
know
nor
acknowledge
God
,
yet
he
is
content
with
the
acknowledgement
he
gets
among
his
people
;
and
it
is
their
commendation
that
they
do
know
him
,
when
so
many
are
ignorant
of
him
:
In
both
these
respects
is
their
condition
here
held
out
and
commended
to
the
Father
,
in
opposition
to
the
world
.
14.
The
best
of
Saints
within
time
will
finde
no
perfect
opposition
betwixt
the
world
and
them
in
themselves
,
but
only
in
Christ
,
and
what
he
is
for
them
and
for
their
behoofe
;
Therefore
,
to
supply
their
defect
in
knowledge
,
(
which
is
here
supposed
)
the
opposition
begins
with
this
,
but
I
have
known
thee
.
15.
Christ
doth
perfectly
know
the
Father
,
that
he
may
cover
and
rectifie
all
our
ignorance
,
in
our
uptaking
of
him
,
and
addresses
to
him
;
and
that
he
may
be
assured
he
will
give
no
false
character
of
him
:
for
,
it
is
recorded
for
the
disciples
behoofe
and
advantage
,
I
have
known
thee
.
16
,
Whatever
degrees
of
ignorance
Saints
lye
under
,
yet
it
doth
commend
them
to
God
,
if
they
know
Christ
as
Mediator
and
Ambassador
of
the
Father
,
and
so
know
God
in
Christ
,
and
in
order
to
salvation
;
for
,
in
this
,
Christ
commends
his
rude
disciples
,
these
have
known
that
thou
hast
sent
me
.
See
1
Cor.
2.2
.
17.
What
ever
measure
of
knowledge
of
God
,
beleevers
have
attained
unto
,
it
cometh
all
from
Christ
;
who
is
the
fountain
of
all
the
light
the
Church
receives
;
and
,
who
only
can
manifest
him
truely
and
savingly
unto
sinners
;
for
,
so
doth
he
commend
their
weak
knowledge
from
the
cause
of
it
,
I
have
declared
unto
them
thy
Name
.
18.
As
what
Christ
hath
been
,
or
is
,
that
he
will
still
be
,
to
his
people
;
(
for
,
I
have
declared
,
and
will
declare
,
saith
he
)
So
he
is
an
undertaker
to
his
Father
for
his
people
,
and
engageth
himselfe
to
be
forth-coming
for
what
is
wanting
in
them
;
that
so
their
imperfections
may
not
deprive
them
of
his
allowance
:
Therefore
,
that
they
may
not
be
deprived
of
what
here
he
desireth
to
them
,
he
undertakes
for
what
they
want
,
I
have
declared
,
and
will
declare
it
19.
Albeit
the
knowledge
and
grace
of
beleevers
be
but
small
,
yet
if
it
be
growing
,
it
will
not
want
the
reward
of
a
larger
measure
;
Therefore
doth
he
undertake
for
the
encrease
of
their
knowledge
,
I
will
declare
thy
Name
,
that
upon
this
consideration
they
may
be
admitted
to
pertake
of
this
prayed
for
mercy
.
20.
Christ
hath
so
absolute
power
over
the
hearts
and
understandings
of
his
people
,
that
he
can
when
he
pleaseth
,
break
in
with
light
upon
them
,
and
cause
their
hearts
take
with
it
;
for
,
he
undertakes
,
I
will
declare
thy
Name
,
which
is
not
only
a
promise
that
he
will
afford
sufficient
means
,
but
also
that
he
will
effectually
make
them
know
the
Father
,
and
so
put
them
in
a
condition
for
receiving
this
desired
mercy
,
which
the
offer
and
having
opportunity
of
means
could
not
do
.
21.
As
the
true
knowledge
of
God
in
Christ
is
an
evidence
that
men
are
converted
,
and
so
have
accesse
to
the
possession
of
the
Fathers
love
,
and
communion
with
Christ
;
So
,
in
particular
,
the
true
knowledge
of
him
will
beget
saith
in
him
and
love
to
him
,
whereby
the
sense
and
assurance
of
his
love
is
made
clear
to
their
hearts
:
In
both
these
respects
doth
Christ
on
these
grounds
recommend
them
to
the
Fathers
love
,
I
have
declared
thy
Name
,
&c.
that
the
love
may
be
in
them
,
&c.
because
this
knowledge
did
evidence
them
to
be
converted
,
and
so
to
have
right
to
this
love
,
and
because
it
did
put
them
in
a
neer
capacity
and
fitnesse
to
partake
of
the
sense
and
fruits
thereof
.
And
so
their
possession
of
this
love
depends
and
followeth
upon
this
knowledge
.
CHAP.
XVIII
.
HItherto
John
hath
recorded
Christs
life
and
doctrine
,
with
some
miracles
confirming
the
same
;
insisting
chiefly
on
what
the
rest
of
the
Evangelists
had
omitted
.
Now
he
proceeds
to
record
his
exercise
and
sufferings
,
chap.
18
,
and
19.
and
his
begun
victory
over
them
,
in
his
resurrection
,
which
was
confirmed
by
several
apparitions
,
chap.
20
,
and
21.
Christs
sufferings
may
be
taken
up
in
this
order
.
1.
His
sufferings
in
the
Garden
,
where
he
was
taken
.
2.
His
sufferings
in
the
High
Priests
hall
.
3.
His
sufferings
in
Pilats
judgement-hall
.
4
His
sufferings
in
Mount
Calvarie
,
the
place
where
he
was
crucified
.
5.
His
burial
,
which
was
the
capestone
of
his
sufferings
.
In
handling
of
all
which
,
albeit
an
harmony
of
all
the
Evangelists
would
take
in
all
circumstances
,
Yet
I
shall
keep
by
what
John
saith
,
(
who
,
no
doubt
,
hath
a
sufficient
,
as
all
of
them
together
,
an
abundant
Narration
)
clearing
what
is
spoken
here
,
and
so
far
as
I
necessary
,
from
the
rest
.
And
however
every
particular
and
circumstance
of
his
sufferings
be
full
of
rich
mysteries
which
can
hardly
be
dipped
into
;
Yet
we
cannot
go
wrong
,
if
in
interpreting
thereof
,
we
follow
these
general
Rules
.
1.
That
Christ
really
suffered
and
died
for
his
people
,
and
in
their
stead
;
satisfying
divine
justice
for
them
▪
and
bearing
that
curse
which
was
due
to
man
for
sin
,
1
Pet.
3.18
.
and
elsewhere
.
2.
That
Christ
did
suffer
all
this
meekly
and
willingly
,
not
by
compulsion
or
constraint
,
Isa.
53.7
.
Joh.
10.17
,
18.
3.
That
by
what
he
suffered
,
is
pointed
out
what
we
deserved
,
and
that
by
his
suffering
of
it
,
we
are
delivered
from
it
,
and
a
contrary
good
purchased
unto
us
.
He
was
condemned
by
an
High
Priest
,
that
we
,
who
deserved
condemnation
,
might
be
absolved
by
our
High
Priest
:
He
ware
a
crown
of
thornes
that
we
might
ware
a
crown
of
glory
,
&c.
4.
That
in
his
way
of
suffering
,
he
is
a
pattern
to
his
people
,
how
they
ought
to
bear
the
afflictions
he
sends
upon
them
,
1
Pet.
2.20
,
21
,
22
,
23.
5.
That
by
his
drinking
the
cup
of
sufferings
,
he
hath
sanctified
these
afflictions
to
his
members
and
followers
,
who
fill
up
what
is
behinde
of
his
sufferings
,
Col.
1.14
.
Namely
,
in
so
far
as
they
are
a
testimony
to
the
truth
.
See
Joh.
15.18
.
In
this
Chapter
,
first
,
John
records
Christs
sufferings
in
the
Garden
,
(
whether
he
went
after
his
former
doctrine
and
prayer
,
v.
1.
and
to
which
Judas
(
as
knowing
the
place
,
v.
2.
)
brought
a
band
of
men
to
take
him
,
v.
3
)
Where
,
after
a
conference
with
these
who
came
to
take
him
;
Wherein
he
gives
a
proofe
of
his
Deity
,
though
he
be
going
to
suffer
,
v.
4
,
5
,
6.
and
exempts
his
disciples
from
the
trial
,
v.
7
,
8
,
9.
And
,
after
a
reprehension
of
Peters
rash
behaviour
,
v.
10
,
11.
He
is
taken
and
bound
,
and
carried
away
to
the
High
Priests
,
v.
12
,
13
,
14.
Secondly
,
He
records
Christs
sufferings
in
the
High
Priests
hall
,
together
with
Peters
threefold
slip
there
.
And
,
1.
He
declares
how
Peter
with
some
difficultie
,
getting
in
after
his
Master
,
v.
15
,
16.
doth
at
the
voice
of
a
damsel
,
deny
him
,
v.
17.
and
yet
stayeth
still
in
a
place
so
full
of
snares
,
v
18.
2.
He
giveth
an
account
of
Christs
conflict
with
the
High
Priest
,
v.
19
,
20
,
21.
and
with
one
of
his
servants
,
v.
22
,
23
,
24.
3.
He
declareth
that
Peter
,
staying
still
there
,
did
yet
twice
deny
his
Master
,
v.
25
,
26
,
27.
Thirdly
,
He
recordeth
a
part
of
Christs
trial
in
Pilates
judgement-hall
,
to
which
the
Jewes
brought
him
,
v.
28.
Wherein
after
some
debates
betwixt
Pilate
and
the
Jews
,
about
entring
of
the
processe
,
v
29
,
30
,
31
,
32.
Pilate
examines
him
concerning
his
kingdome
,
and
gets
a
meet
answer
,
v
32
,
34
,
35
,
36
,
37.
Which
Pilate
little
heeding
goeth
o●t
to
the
Jewes
,
and
absolveth
Christ
,
v.
38.
and
endeavours
(
but
in
vain
)
to
release
him
,
by
occasion
of
their
custome
at
the
feast
,
v.
39
,
40.
Ver.
1.
WHen
Jesus
had
spoken
these
words
,
he
went
forth
with
his
Disciples
over
the
brook
Cedron
,
where
was
a
garden
,
into
the
which
he
entred
and
his
Disciples
.
2.
And
Judas
also
which
betrayed
him
,
knew
the
place
,
for
Jesus
oft-times
resorted
thither
with
his
disciples
.
3.
Judas
then
having
received
a
band
of
men
,
and
officers
from
the
chief
Priests
and
Pharisees
,
cometh
thither
with
lanthornes
,
and
torches
,
and
weapons
.
John
,
omitting
Christs
agony
in
the
garden
,
as
having
been
largely
spoken
to
by
the
rest
,
and
contenting
himselfe
to
record
(
in
this
part
of
the
Chapter
)
how
he
was
taken
and
bound
there
,
and
carried
away
from
thence
;
He
doth
premit
three
necessary
particulars
to
that
Naration
;
The
first
whereof
,
(
in
these
verses
)
is
the
conveening
of
all
parties
in
this
place
,
He
first
records
how
Jesus
,
after
the
former
sweet
exercise
,
goeth
out
of
the
Citie
to
this
garden
beyond
the
brook
Cedron
,
wi●h
his
disciples
v.
1.
Next
,
he
declareth
that
this
being
a
place
frequently
haunted
by
Christ
and
his
disciples
,
and
so
known
to
Judas
,
v.
2.
He
came
there
well
guarded
,
to
take
him
,
v.
3.
I
need
not
here
insist
to
describe
this
garden
,
nor
yet
to
shew
that
as
Adam
sinned
in
a
garden
,
so
Christ
would
suffer
in
a
garden
,
to
expiate
the
guilt
of
this
sin
in
all
his
people
.
But
we
may
from
v.
1.
Learn
,
1.
It
is
the
duty
of
Christs
followers
,
not
to
expect
alwayes
so
sweet
a
life
as
preaching
,
hearing
,
communicating
and
prayer
,
but
to
lay
their
account
that
after
such
exercises
,
they
may
be
called
to
suffer
,
and
after
fair
blenks
,
may
meet
with
black
stormes
;
for
,
so
much
doth
Christs
example
teach
,
who
,
when
he
had
spoken
these
words
,
(
in
preaching
and
prayer
,
and
had
instistute
and
celebrate
the
Supper
)
he
went
forth
,
&c.
to
his
trial
.
2.
Such
as
have
committed
themselves
to
God
,
and
lest
any
of
whom
they
have
charge
,
on
him
,
may
very
safely
leave
them
in
the
midst
of
hazards
,
and
themselves
hazard
to
look
trouble
in
the
face
;
for
,
more
particularly
,
When
Jesus
had
spoken
these
words
,
(
in
the
former
prayer
,
wherein
he
had
prayed
to
the
Father
for
himselfe
,
and
left
his
disciples
upon
him
)
he
went
forth
to
encounter
death
,
and
is
not
affraid
to
be
taken
from
his
disciples
,
and
leave
them
in
the
world
,
since
he
had
put
them
in
so
sure
a
hand
.
3.
It
is
the
duty
of
the
Lords
people
to
be
resolute
in
undergoing
suffering
,
and
to
offer
themselves
voluntarily
to
God
,
to
underly
it
,
in
so
far
as
they
have
a
calling
;
And
herein
Christ
is
an
eminent
pattern
,
who
went
forth
over
the
brook
Cedron
(
a
little
brook
running
betwixt
Jerusalem
and
the
mount
of
Olives
,
of
which
see
2
King
23.6
.
and
elsewhere
)
and
entred
into
the
garden
,
where
he
was
to
meet
with
several
conflicts
.
4.
His
taking
his
disciples
with
him
,
and
their
following
of
him
,
may
serve
to
teach
;
Partly
,
how
affectionatly
Christ
is
to
be
followed
,
when
he
is
foretelling
of
his
departure
;
for
,
on
their
part
it
imports
their
hanging
on
him
,
Luk.
22
39.
as
Elisha
did
on
Elijah
till
the
fiery
chariot
parted
them
.
Partly
,
That
we
should
be
thrifty
in
spending
every
moment
of
our
time
,
whatever
encumbrances
we
have
;
for
,
Christ
in
all
this
throng
,
took
them
with
him
,
that
by
the
way
he
might
informe
them
of
their
scattering
,
and
appoint
the
meeting
place
after
his
resurrection
,
as
it
is
recorded
,
Matth.
26.31
,
32.
Partly
,
That
Christ
hath
sanctified
in
his
own
person
,
the
desolate
and
low
condition
of
his
people
,
wherein
they
would
be
glad
of
the
meanest
encouragement
,
even
from
the
company
of
weak
Christians
,
and
yet
cannot
have
it
;
for
,
he
also
took
them
with
him
that
they
might
watch
with
him
in
his
agony
,
wherein
yet
they
disappointed
him
,
as
is
recorded
Mat.
26.38
,
40.
And
partly
,
That
as
naturally
we
are
averse
from
trouble
,
especially
from
suffering
for
Christ
;
So
it
is
his
peoples
duty
to
train
and
breed
themselves
for
such
lots
,
both
by
the
observation
of
the
courage
of
others
,
Heb.
6.12
.
and
12.1
.
(
which
,
no
doubt
,
made
many
in
the
primitive
times
so
stout
)
and
by
the
observation
of
their
own
weaknesse
in
lesser
assayes
,
that
being
humbled
thereby
,
they
may
put
themselves
in
Christs
hand
,
who
may
make
notable
instruments
of
these
who
at
first
are
very
weak
;
Therefore
also
did
he
take
them
with
him
,
not
that
they
might
suffer
at
this
time
,
but
that
they
might
be
bred
for
their
after
sufferings
,
by
beholding
his
courage
and
power
,
and
by
getting
a
taste
of
their
own
weaknesse
,
to
make
them
more
selfe-denied
,
and
eager
to
recover
themselves
at
another
time
.
5.
Such
as
would
bear
out
under
trial
and
persecution
,
ought
not
to
be
found
sleeping
,
but
in
the
first
place
should
make
all
sure
with
God
,
that
trial
do
not
surprize
them
,
while
they
have
not
entreated
the
face
of
the
Lord
,
1
Sam.
13.12
.
Therefore
also
doth
he
enter
into
the
Garden
,
that
there
he
may
endure
his
agony
,
and
wrastle
with
his
Father
,
before
Judas
came
,
as
is
cleared
by
the
rest
.
From
v.
2
,
3.
Learn
,
1.
As
it
is
our
duty
to
be
very
diligent
with
God
when
troubles
are
eminent
or
incumbent
;
So
we
ought
not
to
leave
all
to
the
pinch
of
extremity
,
but
should
be
making
ready
before-hand
;
for
,
Jesus
oft-times
resorted
thither
with
his
disciples
.
See
Luk.
21.37
.
and
22.39
.
And
this
he
did
,
not
only
to
sanctifie
unto
his
followers
ill
entertainment
,
notwithstanding
the
services
they
do
to
the
world
,
as
he
preached
all
day
,
and
yet
lay
in
the
fields
all
night
,
Luke
21.37
.
or
,
to
sanctifie
essayes
of
hazards
and
trials
,
whereby
they
are
fitted
for
greater
trouble
when
it
cometh
;
as
he
was
long
before
so
pursued
,
as
he
could
not
conveniently
lodge
by
night
in
Jerusalem
;
But
further
,
he
did
this
,
that
in
the
night
time
he
might
give
himself
there
to
prayer
,
(
as
was
his
custome
,
)
Mat.
14.
●3
.
)
and
that
before
his
Agony
came
.
2.
As
beleevers
ought
not
to
rush
upon
trials
without
a
calling
,
so
they
ought
not
timerously
to
decline
them
,
but
should
set
their
face
toward
them
,
Luke
9.51
.
Mark
10.32
.
for
he
went
where
Judas
knew
the
place
,
to
shew
that
as
he
would
not
run
to
Judas
,
so
he
would
not
go
out
of
his
usual
way
,
though
he
knew
his
knowing
of
it
would
afford
him
an
advantage
.
3.
Christ
may
be
persecuted
by
men
who
have
been
very
eminent
in
his
service
;
even
by
one
of
his
twelve
Apostles
,
as
Judas
was
,
and
by
them
who
in
their
office
were
types
of
himself
,
such
as
the
chief
Priests
were
.
And
this
should
prevent
our
stumbling
at
the
defection
of
such
,
and
by
this
all
are
warned
,
that
were
they
never
so
eminent
,
or
had
stood
never
so
long
,
yet
they
ought
to
take
heed
of
an
entertained
idol
,
lest
that
draw
them
in
the
snare
,
as
these
Priests
were
by
their
credit
,
and
Judas
by
his
love
to
the
world
.
4.
Wicked
apostates
and
persecutors
are
not
asleep
in
their
designes
and
actings
,
but
are
very
vigilant
and
active
,
when
,
it
may
be
,
Christs
followers
are
asleep
and
carelesse
;
for
,
in
the
dark
night
Judas
cometh
with
his
crew
,
and
that
at
the
time
when
Christ
could
not
get
his
disciples
kept
awake
,
as
is
recorded
,
Matth.
26.45
,
46
,
47.
5.
Christ
will
not
stand
to
let
persecutors
have
all
outward
advantages
of
him
,
that
so
his
victory
over
them
may
be
more
conspicuous
;
for
,
therefore
is
there
a
Judas
who
knew
his
retiring
places
,
to
lead
out
a
band
of
men
,
(
of
these
Romanes
who
kept
the
Tower
next
the
Temple
,
whether
with
Pilates
consent
or
not
,
is
not
needful
to
determine
)
and
officers
or
servants
from
the
chief
Priests
and
Pharisees
,
and
that
with
lanternes
,
and
torches
,
and
weapons
.
And
all
this
against
Christ
him
alone
.
They
made
use
of
lanternes
and
torches
,
although
it
was
full
moon
at
the
time
of
the
feast
,
that
so
they
might
be
sure
to
finde
him
out
.
6.
Persecutors
want
not
their
own
feares
and
tossings
,
in
the
violent
courses
they
undertake
against
Christ
and
his
people
;
but
may
have
,
ofttimes
,
more
perplexity
,
then
the
sufferers
have
in
bearing
what
they
are
permitted
to
inflict
;
for
,
therefore
also
was
it
that
Judas
came
,
and
they
sent
him
thus
attended
and
provided
;
even
out
of
fear
lest
the
matter
should
miscarry
.
Verse
4.
Jesus
therefore
knowing
all
things
that
should
come
upon
him
,
went
forth
,
and
said
unto
them
,
Whom
seek
ye
?
5.
They
answered
him
,
Jesus
of
Nazareth
.
Jesus
saith
unto
them
,
I
am
he
.
And
Judas
also
which
betrayed
him
,
stood
with
them
.
6.
Assoon
then
as
he
had
said
unto
them
,
I
am
he
,
they
went
backward
,
and
fell
to
the
ground
.
The
second
thing
premitted
to
Christs
taking
in
the
Garden
,
is
,
a
conference
betwixt
him
and
them
who
came
to
take
him
.
The
conference
is
twofold
,
or
the
same
conference
twice
repeated
,
in
order
to
his
twofold
scope
in
it
.
His
scope
in
the
first
conference
(
in
these
verses
)
is
,
to
give
a
proof
of
his
Deity
,
even
in
this
his
low
condition
,
as
may
be
gathered
from
the
progresse
.
In
it
we
may
consider
,
1.
The
posture
wherein
Christ
was
at
their
coming
,
v.
4.
—
which
was
the
cause
of
his
so
couragious
going
out
to
them
,
and
his
conferring
so
mildly
with
them
;
where
it
is
to
be
conceived
,
as
is
recorded
by
the
rest
,
that
he
is
now
a
little
eased
of
his
Agony
,
Luke
22.43
.
and
that
(
as
is
here
recorded
)
he
saw
clearly
through
all
the
sufferings
he
was
to
meet
with
,
and
so
is
composed
in
his
minde
.
2.
The
conference
it self
,
v.
4
,
5.
wherein
,
enquiring
and
getting
an
account
that
they
were
seeking
Jesus
,
he
meekly
informes
that
it
was
he
.
3.
The
effect
that
followed
upon
this
declaration
,
v.
6.
his
meek
word
is
accompanied
with
so
much
divine
power
,
that
upon
the
hearing
thereof
,
they
fall
backward
to
the
ground
.
From
v.
4
,
5.
Learn
,
1.
Peace
with
God
in
a
trial
will
make
all
the
rest
of
the
trial
,
in
so
far
as
it
is
outward
,
very
easie
;
for
,
his
stout
and
meek
going
forth
to
encounter
trouble
,
followeth
upon
his
ease
of
his
Agony
.
2.
The
Lord
can
so
order
the
exercises
of
his
people
,
as
however
they
may
have
heavy
pressures
upon
their
minde
;
yet
he
can
intermit
the
extremity
thereof
when
they
need
strength
for
outward
difficulties
,
and
let
it
return
again
when
the
strait
is
over
;
for
,
so
it
seemeth
did
he
deal
with
his
Son
,
who
though
he
had
an
inward
Agony
all
the
while
of
his
passion
,
yet
the
violence
thereof
is
intermitted
in
the
Garden
,
when
they
came
to
him
,
and
we
hear
no
more
of
it
till
they
leave
him
on
the
Crosse
,
where
again
he
is
made
to
cry
out
of
it
.
3.
The
consideration
of
the
inevitablenesse
of
trouble
,
in
Gods
providence
,
ought
to
make
us
willingly
stoop
thereunto
;
especially
,
when
we
have
tasted
of
former
gracious
deliverances
and
preservation
,
we
ought
to
stoop
when
his
houre
cometh
,
and
not
seek
alwayes
to
be
free
;
for
,
Jesus
therefore
knowing
all
things
that
should
come
upon
him
,
went
forth
;
That
is
,
knowing
that
this
was
the
time
of
his
suffering
,
and
that
now
he
was
not
to
be
preserved
and
hid
as
formerly
,
he
went
forth
to
them
,
and
not
away
,
as
at
other
times
he
had
done
.
4.
There
is
nothing
makes
us
more
readily
to
be
dashed
with
trouble
,
then
our
not
knowing
or
considering
what
trouble
is
:
when
we
misrepresent
trouble
,
it
terrifieth
,
but
when
we
look
,
not
only
on
the
necessity
and
inevitablenesse
,
but
on
the
usefulnesse
,
measure
,
and
event
of
it
,
it
will
appear
much
more
tolerable
,
and
rather
a
friend
then
an
enemy
;
for
,
so
much
also
is
imported
in
this
,
Jesus
knowing
all
thing●
,
&c.
went
forth
.
He
saw
through
his
sufferings
what
they
should
be
,
and
what
they
would
tend
to
,
and
therefore
was
not
afraid
,
but
went
forth
.
5.
Such
as
are
at
peace
with
God
,
and
have
seen
through
their
sufferings
,
will
be
in
a
very
composed
frame
,
and
at
themselves
,
in
the
height
thereof
;
for
,
this
conference
and
enquiry
,
Whom
seek
ye
?
imports
not
any
ignorance
or
curiosity
,
but
,
that
on
his
part
,
he
was
meek
and
composed
,
his
Agony
being
somewhat
setled
,
and
he
seeing
through
his
trouble
.
6.
It
concernes
persecutors
to
take
good
heed
what
they
are
doing
,
and
especially
to
consider
with
whom
they
have
to
do
,
and
against
whom
their
attempts
are
;
for
,
this
question
,
Whom
seek
ye
?
as
to
them
,
imports
that
they
should
have
considered
whom
they
were
seeking
,
which
if
they
had
well
considered
,
they
had
not
done
as
they
did
,
1
Cor.
2.8
.
7.
The
Lord
,
when
he
pleaseth
,
can
hide
and
preserve
his
people
,
not
only
among
lions
and
in
sires
,
but
even
in
the
midst
of
their
foes
;
for
,
their
answer
importeth
,
that
at
first
,
albeit
Judas
stood
with
them
,
yet
they
knew
him
not
,
otherwise
they
had
not
so
spoken
,
we
seek
Jesus
of
Nazareth
,
but
we
seek
thee
.
See
Gen.
19.11
.
2
Kings
16.18
,
19
,
&c.
Jer.
36.26
.
8.
It
is
the
usual
trade
of
Satan
and
his
instruments
,
to
hide
Christ
and
his
followers
with
reproachful
titles
,
that
under
these
they
may
persecute
them
more
securely
;
for
,
so
much
doth
the
name
given
to
Christ
by
them
,
Jesus
of
Nazareth
,
import
,
A
contemptible
and
false
designation
,
invented
by
the
Pharisees
,
and
i●
stilled
into
the
multitudes
head
,
that
so
they
might
●●e
more
safely
persecute
him
,
without
fea●ing
to
wrong
their
Messiah
,
who
was
to
come
out
of
Bethlehem
.
And
this
may
warn
us
,
that
where
Christ
and
his
Ordinances
are
traduced
,
contemned
and
reproached
,
there
he
may
be
crucified
.
9.
Christ
our
Lord
did
not
shift
trouble
,
but
voluntarily
offered
himself
when
he
was
sought
in
his
peoples
stead
,
that
so
enemies
might
blame
themselves
if
they
were
not
satisfied
;
Therefore
,
saith
he
,
I
am
he
,
and
shifts
it
not
.
10.
It
is
subjoyned
to
this
answer
,
that
Judas
which
betrayed
him
,
stood
with
them
,
not
only
to
point
out
Christs
meeknesse
,
who
gives
this
answer
,
though
provoked
by
his
presence
.
And
to
point
out
the
Providence
of
God
,
who
hid
him
that
he
could
not
be
known
,
though
Judas
was
with
them
.
But
further
it
points
out
,
That
Apostates
will
grow
very
impudent
,
and
that
this
is
taken
notice
of
by
Christ
;
Therefore
,
it
is
marked
,
that
in
this
black
course
,
Judas
impudently
stood
with
them
.
From
v
,
6.
Learn
,
1.
It
was
not
the
power
of
men
prevailing
over
Christ
,
but
his
own
willingnesse
,
that
brought
him
to
suffer
;
nor
would
Christ
have
any
thing
to
out
shine
his
affection
in
his
sufferings
;
Therefore
before
he
is
taken
,
he
causeth
them
go
backward
,
and
fall
to
the
ground
,
to
testifie
that
they
could
not
have
taken
him
,
unlesse
he
had
consented
to
it
.
2.
It
is
a
very
dreadful
and
terrible
thing
to
be
in
opposition
to
Christ
,
how
con●emptible
soever
he
and
his
followers
seem
to
be
;
for
,
so
much
doth
this
shake
upon
them
who
came
to
take
him
,
teach
us
.
3.
Beleevers
may
expect
that
much
of
divine
power
will
be
manifested
upon
and
about
them
,
in
their
sufferings
;
for
,
so
did
Christ
their
forerunner
finde
in
his
sufferings
.
4.
Proofs
of
Gods
power
are
to
be
expected
by
sufferers
,
not
so
much
to
exempt
them
from
suffering
and
trouble
;
as
(
beside
their
being
inwardly
supported
thereby
)
to
convince
enemies
,
if
possible
,
and
to
let
see
what
he
can
do
,
if
it
were
needful
;
for
,
such
was
the
proof
Christ
got
here
,
in
that
they
went
backward
,
and
fell
to
the
ground
,
whereby
he
convinced
them
of
the
evil
of
their
way
,
and
how
ineffectual
he
could
make
it
,
if
he
pleased
,
though
he
let
the
trial
go
on
.
5.
The
Word
of
Christ
,
how
contemptible
soever
it
seem
to
be
,
is
full
of
Majesty
,
and
accompanied
with
divine
power
,
and
terrour
to
his
enemies
,
when
he
pleaseth
to
let
it
out
;
for
,
Assoon
as
he
said
to
them
I
am
he
,
they
went
backward
,
&c.
And
if
his
Lambs
voice
was
so
terrible
,
how
dreadful
will
he
be
,
when
he
roares
as
a
Lion
?
and
if
that
sweet
word
,
I
am
he
,
which
comforted
the
disciples
,
John
6.20
.
be
their
terrour
,
how
terrible
will
it
be
,
when
he
speaks
to
them
as
they
deserve
?
Verse
7.
Then
asked
he
them
againe
,
Whom
seek
ye
?
And
they
said
,
Jesus
of
Nazareth
.
8.
Jesus
answered
,
I
have
told
you
that
I
am
he
:
If
therefore
ye
seek
me
,
let
these
go
their
way
.
9.
That
the
saying
might
be
fulfilled
which
he
spake
,
Of
them
which
thou
gavest
me
,
have
I
lost
none
.
In
these
verses
is
contained
Christs
second
conference
with
these
men
,
his
scope
in
which
is
to
exempt
his
disciples
from
the
trial
.
In
order
to
which
,
they
(
as
appears
)
rising
and
coming
forward
again
,
he
propounds
the
former
question
,
and
getting
the
same
answer
that
formerly
they
gave
,
v.
7.
he
binds
them
to
their
Commission
,
offering
himself
,
and
will
have
his
disciples
exempted
,
v.
8.
which
is
amplified
from
a
commendation
of
his
fidelity
,
in
that
he
would
perform
that
word
so
lately
spoken
,
chap.
17.12
.
v.
9.
Whence
learn
,
1.
Some
of
the
sons
of
Adam
,
and
especially
persecutors
,
may
be
so
far
given
up
to
obduration
,
a
feared
conscience
,
and
desperate
wickedness
,
as
even
wonders
wrought
upon
them
and
against
them
in
their
evil
course
,
will
not
availe
to
reclaim
them
;
but
they
will
either
be
insensible
of
the
Lords
hand
,
or
s●eing
it
,
they
will
harden
themselves
the
more
to
go
on
;
for
,
albeit
by
their
former
fall
,
they
might
have
been
convinced
of
his
Power
and
Godhead
,
yet
they
will
not
quit
their
wicked
course
,
but
come
again
avowing
that
they
seek
him
.
2.
Christ
himself
is
the
great
Butt
of
persecutors
malice
;
so
long
as
he
was
in
the
world
the
stream
of
their
malice
ran
against
him
,
and
when
they
assault
his
followers
,
it
is
because
they
cannot
reach
him
.
He
is
first
hated
of
the
world
,
and
they
for
his
sake
,
and
could
the
world
reach
him
in
heaven
,
they
would
not
much
trouble
themselves
with
his
followers
;
for
,
so
much
may
be
gathered
from
their
Profession
,
we
seek
Jesus
of
Nazareth
,
being
compared
with
what
Christ
makes
out
of
it
,
v.
8.
that
the
disciples
must
be
free
,
as
not
minded
by
them
,
nor
put
in
their
Commission
by
these
who
sent
them
.
3.
Christ
in
the
throng
of
his
own
trials
,
is
yet
mindful
of
his
followers
,
to
preserve
and
care
for
them
;
for
,
when
he
is
to
enter
the
lists
himself
,
he
is
solicitous
for
his
disciples
,
I
am
he
,
let
these
go
away
.
4.
Christ
in
his
lowest
and
suffering
condition
,
doth
set
bounds
to
persecutors
which
they
cannot
transgresse
;
for
,
his
reasoning
,
If
therefore
ye
seek
me
,
let
these
go
their
way
,
had
been
of
small
force
with
these
absurd
men
,
for
the
exemp●ing
of
his
disciples
,
if
there
had
not
been
a
commanding
power
with
it
to
bound
them
,
as
it
did
.
5.
Christs
offering
of
himself
to
undergo
his
bitter
sufferings
,
doth
indeed
exempt
his
people
from
the
like
;
and
he
goeth
betwixt
them
and
all
stormes
in
so
far
as
they
are
destroying
:
for
,
so
much
may
be
gathered
from
his
reasoning
in
this
particular
,
If
ye
seek
me
,
let
these
go
their
way
.
Albeit
he
do
not
exempt
his
followers
from
outward
troubles
,
as
he
did
the
disciples
at
that
time
;
yet
his
offering
himself
unto
,
and
underlying
that
cursed
death
,
did
exempt
them
,
and
all
his
own
,
from
that
punishment
due
to
sin
,
and
satisfaction
required
by
justice
for
it
.
So
that
when
justice
challengeth
them
,
they
may
send
it
to
Christ
who
was
taken
for
them
all
.
And
as
for
outward
afflictions
,
all
that
they
meet
with
are
but
some
few
drops
,
sanctified
and
sweetned
to
them
,
by
his
essaying
of
that
lot
before
them
.
6.
Christ
is
so
tender
of
his
followers
,
that
he
will
not
put
them
to
any
trial
,
till
they
be
ripe
and
fitted
for
it
;
so
that
when
he
sends
a
trial
,
we
are
to
reckon
that
we
will
be
enabled
for
it
,
if
it
were
but
because
he
sends
it
,
provided
we
do
not
cast
away
our
strength
,
nor
sin
it
away
from
us
;
for
,
therefore
would
he
have
them
let
these
go
their
way
for
this
time
,
because
they
were
but
yet
weak
,
till
after
his
resurrection
,
that
the
Spirit
was
poured
out
upon
them
.
7.
Christ
is
a
faithful
Keeper
and
Performer
of
his
Word
,
and
they
are
not
ill
provided
,
who
have
but
his
naked
word
to
uphold
and
assure
their
hearts
in
greatest
extremities
;
for
,
this
was
also
a
reason
why
he
would
exempt
them
at
this
time
,
That
the
saying
might
be
fulfilled
which
he
spake
,
Of
them
which
thou
gavest
me
,
I
have
lost
none
.
8.
What
Christ
hath
done
for
his
people
,
may
be
looked
on
as
a
pledge
of
what
he
will
still
do
,
according
as
they
need
;
for
,
that
account
which
Christ
makes
of
his
by-past
diligence
,
ch.
17.12
.
is
here
looked
on
as
a
promise
to
be
fulfilled
in
their
preservation
at
this
time
also
.
And
that
not
only
because
in
that
passage
he
gave
an
account
of
his
whole
care
till
his
removal
from
them
,
and
so
of
this
also
,
though
not
yet
manifested
,
but
also
,
that
we
may
be
assured
that
he
will
never
change
his
way
with
his
people
,
so
long
as
they
need
it
.
9.
That
sweet
word
,
chap.
17.12
.
is
here
applied
to
bodily
preservation
from
an
outward
trouble
,
though
it
chiefly
point
at
their
souls
preservation
from
the
evil
,
as
he
explains
it
,
chap.
17.15
.
when
he
prayes
for
the
continuance
of
that
preservation
from
the
Father
;
because
that
not
only
during
the
time
of
his
being
with
them
,
he
did
indeed
hide
them
from
outward
troubles
,
as
here
was
verified
.
But
further
,
in
sparing
them
outwardly
at
this
time
,
he
had
also
a
respect
to
their
souls
,
which
might
have
been
crushed
,
had
they
been
engaged
in
trial
,
as
Peters
experience
makes
evident
.
And
so
it
teacheth
,
That
as
to
tender
the
body
and
outward
man
with
prejudice
to
the
soul
,
is
great
cruelty
:
so
where
Christ
vndertakes
the
charge
of
mens
soule
,
he
will
also
have
a
care
of
their
body
and
outward
condition
,
in
subserviencie
to
their
soules
welfare
.
He
will
respect
their
very
bodies
and
outward
man
,
and
will
not
expose
them
to
hazards
,
save
when
it
is
for
their
souls
good
,
and
when
he
is
to
get
service
thereby
,
And
he
will
make
it
evident
at
last
,
that
he
is
not
prodigal
of
their
bodies
,
nor
casts
them
away
,
when
he
exposeth
them
to
suffering
.
Verse
10.
Then
Simon
Peter
having
a
sword
,
drew
it
,
and
smote
the
high
Priests
servant
,
and
cut
off
his
right
eare
:
the
servants
name
was
Malchus
.
11.
Then
said
Jesus
unto
Peter
,
Put
up
thy
sword
into
the
sheath
:
the
Cup
which
my
Father
hath
given
me
,
shall
I
not
drink
it
?
The
third
thing
premitted
to
Christs
taking
and
binding
,
is
,
his
reprehension
of
Peters
rash
behaviour
.
Christ
being
a
taking
(
as
it
is
,
Mark
14.46
,
47.
)
the
disciples
enquire
if
they
should
fight
,
and
before
Christ
return
an
answer
,
Peter
,
in
his
furious
zeal
,
breaks
forth
,
(
Luke
22.49
,
50.
)
and
cuts
off
the
right
ear
of
one
of
the
servants
of
the
High
Priest
,
whose
name
is
here
recorded
,
for
further
confirmation
of
the
truth
of
the
History
.
This
carriage
Christ
reproves
,
bidding
Peter
put
up
his
sword
,
not
to
be
reserved
for
a
fitter
time
,
to
be
employed
in
any
Church-mans
hands
,
but
to
teach
him
,
that
these
were
not
his
weapons
.
And
whereas
the
other
Evangelists
record
several
reasons
of
this
reproof
and
command
;
(
Namely
,
that
this
fact
was
without
the
bounds
of
his
calling
;
That
he
needed
not
such
poor
shifts
,
having
other
help
enough
,
if
it
were
needful
;
That
he
would
not
have
the
Scripture
made
a
liar
;
and
,
That
he
ought
to
suffer
this
far
,
being
not
yet
hardly
handled
,
or
suffer
them
to
go
so
far
as
God
hath
permitted
them
;
all
which
are
held
out
,
Matth.
26.52
,
53
,
54.
Luke
22
,
51.
)
The
beloved
disciple
takes
most
notice
of
that
reason
wherein
love
shined
so
conspicuously
;
That
he
would
drink
that
cup
of
affliction
which
the
Father
had
given
him
to
drink
for
the
good
of
his
people
.
From
v.
10.
Learn
,
1.
Men
may
do
things
which
seem
to
speak
much
zeal
and
affection
to
Christ
,
which
yet
are
full
of
drosse
,
and
reprovable
before
him
;
for
,
albeit
it
was
great
stoutnesse
in
the
disciples
,
to
offer
their
service
to
Christ
against
the
whole
band
,
with
their
two
rusty
blades
,
and
in
Peter
,
to
hazard
his
life
among
them
;
yet
Christs
entertainment
of
this
offered
service
sheweth
how
unsavoury
it
was
.
2.
It
is
a
great
fault
in
men
,
to
run
upon
a
service
to
which
they
have
no
calling
,
did
the
service
seem
to
speak
never
so
much
zeal
;
for
,
it
was
Peters
fault
,
being
a
private
man
,
to
run
to
a
sword
to
fight
for
his
Master
.
3.
It
is
a
great
blemish
in
men
,
not
to
be
solid
,
but
full
of
flashes
,
and
sudden
violent
resolutions
and
actings
;
which
as
they
ordinarily
drive
men
to
debord
in
going
about
that
which
is
right
,
so
they
oft-times
end
in
as
great
an
extremity
of
turning
their
back
on
what
is
right
;
for
,
this
was
also
Peters
fault
:
Others
of
them
(
no
doubt
)
had
as
much
love
to
Chr●st
,
and
as
much
valour
as
he
,
had
they
been
called
to
shew
it
;
But
he
was
a
rash
and
forward
man
,
soon
set
on
foot
to
what
seemed
good
,
but
with
much
of
his
own
spirit
and
wrath
,
which
worketh
not
the
righteousnesse
of
God
,
and
assoon
driven
to
an
extremity
of
fear
and
fainting
,
as
afterward
we
will
finde
.
4.
Men
cannot
go
right
(
whatever
their
way
,
or
zeal
in
it
,
seem
to
be
)
who
wait
not
upon
direction
,
but
either
neglect
to
seek
it
,
or
having
sought
it
,
do
neglect
to
wait
for
his
light
,
and
run
the
way
unto
which
their
own
spirits
encline
;
for
,
so
also
did
Peter
here
,
all
of
them
having
enquired
at
Christ
,
he
prevents
an
answer
by
following
his
own
inclination
,
Luke
22.
5.
It
is
a
great
evidence
of
mens
distempers
,
when
they
will
not
learn
to
overcome
by
suffering
,
but
would
repel
one
injury
with
another
:
when
all
the
out-gate
of
trials
they
look
for
,
is
how
to
bear
them
down
,
or
fall
upon
the
inflicters
of
them
,
but
know
not
that
to
suffer
and
stoop
is
an
out-gate
,
Rom.
12.19
,
20
,
21.
for
,
this
also
was
Peters
fault
,
that
he
could
fight
,
but
not
suffer
.
From
v.
11.
Learn
,
1.
It
is
a
great
signe
of
Christs
love
,
that
he
reproves
his
people
for
their
faults
;
for
,
he
reproves
not
Judas
and
the
band
so
sharply
,
(
though
he
give
them
a
check
,
Luke
22.53
)
as
he
doth
Peter
,
Then
said
Jesus
unto
Peter
,
put
up
thy
sword
into
the
sheath
,
&c.
2.
Afflictions
are
measured
by
God
to
his
people
,
both
for
quantity
and
quality
:
Therefore
,
are
they
called
a
Cup
,
which
,
as
it
is
a
comfort
to
the
godly
,
that
their
lot
is
in
a
friends
hand
,
so
it
may
terrifie
the
wicked
,
whose
lot
is
also
carved
out
,
and
who
will
not
get
so
much
affliction
as
they
please
;
but
so
much
as
the
justice
of
God
seeth
meet
to
measure
out
unto
them
,
Psal.
75
8.
3.
It
may
sweeten
the
lot
of
Christ
and
his
followers
,
that
even
the
bitterest
potions
come
not
from
God
as
a
Judge
,
but
as
a
Father
:
for
,
even
all
that
Christ
drank
(
and
it
was
very
bitter
)
was
the
Cup
which
my
Father
hath
given
me
.
4.
Subjection
unto
God
doth
well
become
his
people
,
and
to
see
them
endure
that
willingly
,
which
he
calls
them
unto
;
for
,
by
this
means
the
crosse
is
made
sweet
,
whereas
rebellion
and
want
of
subjection
is
the
very
curse
of
crosses
;
Therefore
doth
Christ
appear
so
eminent
in
subjection
;
The
Cup
which
my
Father
hath
given
me
,
shall
I
not
drink
it
?
See
Matth.
26
39
,
45.
5.
Love
to
God
,
and
faith
in
his
love
,
will
make
any
condition
carved
out
by
him
,
sweet
to
us
,
and
us
submissive
to
undergo
it
;
considering
that
nothing
but
good
can
be
expected
from
him
,
who
is
goodnesse
and
love
it selfe
;
for
,
so
doth
Christ
argue
,
The
Cup
which
my
Father
hath
given
me
,
shall
I
not
drink
it
?
His
love
to
his
Father
,
and
his
seeing
him
a
Father
in
it
,
made
him
stoop
to
it
.
6.
Christ
did
so
love
his
Father
,
and
to
suffer
for
his
people
,
as
he
would
not
be
hindred
to
suffer
,
but
drank
that
cup
heartily
,
as
minding
to
be
often
refreshed
with
his
peoples
love
to
him
again
,
who
had
so
loved
them
;
for
,
when
Peter
did
what
he
could
to
impede
his
sufferings
,
he
saith
,
Should
I
not
drink
that
Cup
?
7.
Such
as
would
entertain
submission
in
bearing
hard
lots
,
ought
to
repel
all
thoughts
of
outgate
and
ease
,
and
hold
their
eye
still
upon
their
trial
,
lest
squint-looks
toward
a
possibility
or
probability
of
deliverance
,
do
blunt
their
resolutions
;
Therefore
doth
Christ
repel
any
thing
that
Peter
,
by
his
carriage
,
might
suggest
of
escaping
that
danger
,
Should
I
not
drink
the
Cup
?
See
also
Mat.
16.23
.
Verse
12.
Then
the
band
,
and
the
captain
,
and
officers
of
the
Jewes
took
Jesus
,
and
bound
him
,
13.
And
led
him
away
to
Annas
first
,
(
for
he
was
father
in
law
to
Caiaphas
)
which
was
the
High
Priest
that
same
year
.
14.
Now
Caiaphas
was
he
which
gave
counsel
to
the
Jewes
,
that
it
was
expedient
that
one
man
should
die
for
the
people
.
In
these
verses
is
recorded
how
Christ
was
taken
and
bound
in
the
garden
,
and
carried
away
to
the
High
Priests
,
Annas
and
Caiaphas
the
last
of
which
is
described
from
that
coun●el
which
he
gave
before
this
time
concerning
Christ
,
ch
11
50.
to
shew
that
he
was
Christs
inveterate
enemy
,
and
would
be
very
earnest
to
have
his
own
project
take
effect
F●r
clearing
this
purpose
,
Consider
,
1.
As
for
that
corruption
,
that
this
Priesthood
is
reckoned
by
yeares
,
see
what
is
said
on
chap.
11.49
,
50.
But
the
greater
difficulty
is
,
which
of
the
two
,
Annas
,
or
Caiaphas
,
was
the
High
Priest
that
year
.
The
Parenthesis
in
our
Translation
(
which
hath
no
ground
in
the
Original
,
and
is
contrary
to
the
way
of
placing
it
in
our
old
Translation
)
would
seem
to
imply
that
Annas
was
he
,
who
indeed
before
this
time
had
this
office
,
and
was
before
Caiaphas
in
dignity
,
Luke
3.2
.
And
afterward
we
finde
him
in
office
,
Acts
4.6
.
But
for
clearing
of
it
;
in
general
,
it
need
not
stumble
us
that
we
finde
in
Scripture
both
of
them
called
High
Priests
at
once
.
For
in
the
Jewish
Church
the
High
Priest
,
(
called
also
the
chief
Priest
)
had
his
Sagan
,
or
deputy
,
who
in
case
of
his
infirmity
or
pollution
,
did
minister
for
him
,
and
is
called
the
second
Priest
,
2
Kings
25.18
.
Jer.
52.24
.
and
so
both
of
them
might
be
in
place
at
once
.
Now
in
particular
,
not
only
the
Jewish
history
,
but
the
Scripture
it self
makes
it
apparent
,
that
Caiaphas
was
the
High
or
chief
Priest
at
that
time
;
for
,
so
he
is
called
,
chap.
11.49
and
here
also
,
the
parenthesis
being
laid
aside
,
1.
Therefore
also
it
is
that
Christ
is
sent
by
Annas
to
him
,
v.
24.
as
to
the
High
Priest
,
and
it
is
before
him
,
and
the
Councel
convened
in
his
house
,
(
as
the
other
Evangelists
record
)
that
Christ
is
examined
and
condemned
,
whereas
the
Councel
might
have
been
convened
at
Annas
house
,
had
he
been
in
chief
office
.
So
the
meaning
of
v.
13.
is
only
this
,
That
Christ
being
taken
is
brought
first
to
Annas
his
house
;
partly
,
as
being
nearest
to
them
,
and
partly
,
out
of
respect
to
him
,
as
having
been
sometime
High
Priest
,
and
now
father
in
law
to
the
High
Priest
;
and
to
refresh
him
with
a
spectacle
so
grateful
to
him
,
seeing
(
as
may
be
gathered
from
v.
24.
)
he
went
not
to
the
Councel
himself
,
but
sent
Christ
thither
.
Consider
,
2.
As
for
the
place
wherein
Peter
denied
his
Master
,
and
Christ
was
examined
before
the
High
Priest
,
Albeit
John
do
insert
Peters
first
fall
,
and
part
of
Christs
examination
,
before
he
mention
that
he
was
sent
to
Caiaphas
,
v.
24.
and
so
should
seem
to
passe
over
any
thing
he
endured
in
the
hall
of
Caiaphas
:
And
albeit
it
be
all
one
,
as
to
the
truth
of
the
doctrine
in
it self
,
whether
these
things
fell
out
in
Annas
or
Caiaphas
hall
:
Yet
the
other
Evangelists
make
it
clear
(
see
Matth.
26.57
,
58.
&c.
)
that
these
things
were
done
before
Caiaphas
and
in
his
hall
.
And
we
are
to
conceive
that
Christ
being
brought
to
Annas
,
he
sent
him
immediatly
to
Caiaphas
his
house
where
the
Councel
was
conveened
,
where
Peter
denied
him
,
and
he
was
examined
.
And
so
that
v.
24
,
is
immediatly
to
be
subjoyned
to
v.
13.
it
being
subjoyned
there
to
his
examination
,
not
as
done
after
that
,
but
only
th●t
John
may
clear
how
Christ
came
to
be
examined
before
the
high
Priest
,
even
because
Annas
had
sent
him
thither
,
though
he
had
not
mentioned
it
before
.
And
for
this
cause
also
it
is
,
that
,
v.
14.
Caiaphas
is
described
,
from
his
inveterate
malice
,
as
supposing
that
Christ
was
now
brought
before
him
,
as
is
also
set
down
in
the
Margent
of
our
Bibles
,
out
of
some
Original
copies
.
From
this
purpose
Learn
,
1.
Albeit
the
Lord
seem
not
to
regard
who
wrong
his
children
and
people
;
yet
he
doth
take
notice
of
all
of
them
,
in
due
time
to
requite
it
;
for
,
here
,
he
takes
notice
who
took
Christ
,
both
of
the
band
,
and
their
Captain
,
and
of
the
officers
of
the
Jews
.
See
Isa.
47.6
.
2.
Christ
being
taken
and
bound
,
doth
serve
to
teach
;
Partly
,
that
every
one
of
Adams
posterity
,
is
by
nature
a
bond-servant
and
slave
to
sin
,
and
liable
to
justice
;
for
,
he
behooved
to
be
bound
,
to
expiate
this
slavery
of
his
own
.
Partly
,
That
by
Christs
being
bound
,
such
as
are
given
to
him
,
have
a
right
purchased
to
be
free
from
this
slavery
and
bondage
,
whereof
they
are
made
partakers
by
coming
to
him
;
for
,
by
his
being
bound
,
his
own
are
freed
.
And
they
ought
to
be
so
much
the
more
strictly
tyed
in
the
bonds
of
love
to
him
,
and
should
endeavour
to
enjoy
their
priviledge
,
and
freedome
from
the
slavery
of
sin
and
terrours
of
the
Law
,
and
from
a
spirit
of
bondage
.
3.
As
it
is
a
sad
judgement
on
men
,
when
they
delight
to
see
the
bonds
of
Christ
and
his
followers
;
So
it
may
be
their
lot
to
be
made
a
grateful
spectacle
to
their
enemies
,
and
this
Christ
hath
sanctified
in
his
own
person
;
for
,
they
led
him
away
to
Annas
first
,
&c
Which
was
an
evidence
of
his
wicked
disposition
,
that
he
longed
for
such
a
sight
;
And
is
an
instruction
to
Saints
,
informing
them
what
their
lot
may
be
,
since
their
Head
and
Lord
was
carried
from
place
to
place
,
(
even
to
Herod
,
as
is
marked
by
the
rest
)
to
be
a
spectacle
to
his
enemies
.
See
1
Cor.
4.9
.
4
Let
Churches
or
persons
glory
never
so
much
in
their
priviledges
;
Yet
all
men
are
but
liars
,
and
the
most
eminent
of
them
may
degenerate
so
far
,
as
to
corrupt
the
Ordinances
of
God
,
and
become
most
bitter
enemies
unto
Jesus
Christ
and
his
truth
;
for
,
albeit
the
Church
of
the
Jews
had
as
fair
promises
as
any
particular
Church
;
yet
even
there
,
the
Ordinance
of
the
Priesthood
is
degenerate
from
the
first
institution
,
and
become
an
annual
or
yearly
office
;
and
the
high
Priest
and
his
Father-in-law
are
they
who
take
most
pleasure
in
beholding
the
sufferings
of
Christ
;
Yea
,
who
have
greatest
hand
in
them
.
5.
Christ
,
in
his
suffering
,
met
with
all
extremities
and
disadvantages
,
that
so
he
might
sanctifie
such
lots
unto
his
people
,
and
might
purchase
to
them
(
when
he
saw
it
good
for
them
)
more
tender
usage
in
their
sufferings
;
for
,
therefore
it
is
marked
,
v.
14.
who
this
Caiaphas
was
,
Not
only
to
shew
that
the
malicious
designs
and
projects
of
persecutors
are
not
forgotten
by
God
,
however
he
spare
them
for
a
time
;
But
that
we
might
know
,
Christ
had
to
do
with
an
inveterate
and
bitter
enemy
.
And
from
this
it
floweth
,
that
sometime
his
followers
finde
bitter
usage
and
extream
violence
,
very
easie
and
sweet
,
and
,
(
on
the
other
hand
)
that
sometime
they
finde
even
enemies
and
persecutors
more
milde
and
compassionate
.
See
Ps.
106.46
.
Jer.
15.11
.
Ver
15.
And
Simon
Peter
followed
Jesus
,
and
so
did
another
Disciple
:
that
Disciple
was
known
unto
the
high
Priest
,
and
went
in
with
Jesus
into
the
palace
of
the
high
Priest
.
16.
But
Peter
stood
at
the
doore
without
,
Then
went
out
that
other
Disciple
,
which
was
known
to
the
high
Priest
,
and
spake
unto
her
that
kept
the
doore
,
and
brought
in
Peter
.
Followeth
the
second
part
of
the
Chapter
,
containing
an
account
of
what
occurred
in
the
high
Priests
hall
;
It
consisteth
of
three
branches
In
the
first
whereof
(
to
v.
19.
)
Peters
first
slip
and
denial
of
his
Master
is
recorded
.
In
these
verses
is
declared
how
Peter
cometh
to
get
into
the
place
of
trial
:
Namely
,
that
(
with
another
disciple
known
to
the
high
Priest
)
following
his
Master
a
far
off
,
he
is
stopped
at
the
door
when
the
other
got
in
,
till
that
other
disciple
,
making
use
of
his
acquaintance
in
the
house
,
removeth
that
stop
.
For
clearing
whereof
,
Consider
,
1.
As
for
that
other
Disciple
known
to
the
high
Priest
(
and
,
as
appears
by
his
dealing
with
the
maid
,
to
his
family
also
.
)
Albeit
it
may
seeme
to
have
been
John
the
beloved
Disciple
,
who
useth
thus
to
speak
of
himselfe
in
the
third
person
,
as
chap.
20.2
,
3
,
4.
and
elsewhere
:
Yet
there
is
no
sufficient
ground
to
think
that
it
was
either
he
,
or
any
other
of
the
eleven
.
For
it
is
not
very
probable
that
obscure
men
,
who
for
three
years
and
an
halfe
had
been
disciples
to
Christ
,
should
yet
(
any
of
them
)
be
so
familiar
in
the
high
Priests
house
,
who
was
so
cruel
an
enemy
to
Jesus
.
And
therefore
it
should
seem
he
was
one
of
Christs
hidden
disciples
(
of
whom
Chap.
12.42
.
)
who
hearing
of
the
businesse
,
followed
on
with
Peter
(
whom
it
seemeth
he
met
by
the
way
)
and
got
easie
accesse
by
reason
of
his
acquaintance
there
.
Consider
,
2.
As
for
this
practice
of
Peter
;
(
or
of
John
either
,
if
so
be
that
other
was
he
)
Albeit
it
was
not
unmeet
Christ
should
have
some
witnesses
there
,
to
mark
all
that
was
done
,
and
an
hidden
disciple
might
act
that
part
well
enough
:
Yet
seeing
all
the
eleven
Disciples
were
dismissed
at
that
time
,
v.
8.
and
warned
of
their
hazard
,
and
the
trysting
place
assigned
after
his
Resurrection
,
Matth.
26.31
,
32.
and
particularly
,
Peter
being
forewarned
of
his
fall
,
Matth.
26.33
,
34.
and
that
he
could
not
follow
his
Master
now
,
John
13.36
.
It
may
be
concluded
that
he
did
rashly
,
(
however
,
it
seem
,
affectionatly
)
thus
to
hazard
in
such
a
place
of
trial
:
Especially
,
having
no
other
errand
,
(
as
is
marked
,
Mat.
26.58
.
)
but
only
to
see
the
end
,
to
applaud
and
congratulate
his
Master
,
if
he
escaped
,
and
to
shift
for
himselfe
,
if
it
fell
out
otherwise
.
Doctrine
1.
The
Lords
people
may
draw
themselves
under
many
selfe-created
crosses
and
trials
;
Not
only
in
so
far
as
by
sinne
they
procure
they
should
be
inflicted
,
Jer.
2.19
.
or
by
their
bitternesse
and
unbelief
do
render
their
own
condition
grievous
unto
them
,
as
Jonah
did
:
But
more
especially
,
when
they
run
without
a
calling
,
and
cast
themselves
upon
tentations
,
in
ensnaring
places
and
company
;
for
,
thus
did
Peter
here
,
when
he
followed
Jesus
into
the
high
Priests
hall
;
Whatever
zeal
or
affection
seem
to
be
in
it
.
2.
We
are
bound
to
have
charity
,
that
even
many
who
have
much
acquaintance
with
greatest
persecutors
,
may
yet
in
their
hearts
be
friends
to
Christ
,
though
their
faintness
and
reservedness
cannot
be
approved
;
for
,
there
is
another
disciple
known
to
the
high
Priest
,
who
went
in
(
without
interruption
)
with
Jesus
into
the
palace
of
the
high
Priest
.
So
there
an
Ob●diah
in
Ahabs
court
,
and
a
Rahab
in
Jericho
.
3.
Albeit
Christ
in
his
suffering
seem
to
be
deserted
of
all
,
and
his
enemies
may
think
they
have
driven
his
followers
from
him
,
and
now
he
is
in
the
power
of
them
and
their
complices
;
Yet
he
wants
not
,
even
in
such
societies
,
some
who
are
friends
,
and
witnesses
of
their
injustice
;
for
,
here
,
one
known
to
the
high
Priest
,
who
went
in
with
Jesus
,
was
a
disciple
,
and
was
a
witnesse
to
all
their
procedure
.
4.
When
the
Lords
people
are
running
upon
snares
,
it
may
please
him
to
lay
an
impediment
by
his
providence
in
their
way
;
whereof
they
ought
to
make
use
,
to
examine
their
way
better
;
for
,
so
much
did
the
Lord
call
Peter
unto
,
when
in
his
providence
the
other
got
in
,
but
he
stood
at
the
door
without
,
the
gate
,
it
seems
,
being
strictly
kept
,
so
that
no
strangers
got
in
,
possibly
out
of
fear
lest
Christ
be
rescued
.
It
is
of
general
verity
,
that
impediments
laid
in
our
way
;
cals
us
to
examine
it
,
though
it
prove
not
alwayes
ill
because
impeded
,
but
the
Lord
thereby
would
only
exercise
our
dependance
and
other
graces
.
5.
As
when
the
voyce
of
conscience
is
often
sleighted
,
it
may
be
stricken
dumb
,
that
it
molest
not
the
sinner
;
So
when
providential
dispensations
,
crossing
our
way
,
are
not
regarded
,
the
Lord
may
take
away
these
impediments
,
and
let
men
go
on
without
difficulty
,
though
little
to
their
profit
;
for
,
he
standing
without
still
,
the
other
disciple
interposeth
and
obtaineth
accesse
for
him
to
the
place
where
he
fell
in
the
snare
.
6.
It
is
the
duty
of
friends
to
take
heed
lest
,
in
seeking
too
much
to
pleasure
their
friends
,
they
prove
instruments
of
their
destruction
,
at
least
,
of
their
real
hurt
;
for
,
so
this
disciple
,
by
his
kindnesse
and
care
of
Peter
,
helped
him
into
the
snare
.
Verse
17.
Then
saith
the
damosel
that
kept
the
door
,
unto
Peter
,
Art
not
thou
also
one
of
this
mans
Disciples
?
He
saith
,
I
am
not
.
In
this
verse
is
recorded
Peters
trial
and
fall
when
he
is
got
in
;
Where
at
the
voyce
of
a
damsel
who
kept
the
doore
,
he
denieth
his
Master
,
or
that
he
was
one
of
his
disciples
.
Whence
learn
,
1.
In
an
hour
of
trial
,
Christ
and
his
followers
may
expect
to
be
so
contemptible
,
that
even
the
weakest
and
basest
will
insult
over
them
;
for
,
here
,
a
weak
damsel
,
(
either
knowing
Peter
by
the
other
disciples
information
who
brought
him
in
,
or
suspecting
what
he
was
by
his
trembling
,
or
feared-like
carriage
)
doth
fall
a
cavilling
with
Peter
as
one
of
Christs
disciples
.
2.
As
the
Lord
ordinarily
giveth
a
dash
to
presumption
,
by
letting
it
succumb
under
weakest
trials
;
So
we
ought
to
look
on
every
trial
as
above
us
without
his
strength
;
for
,
here
,
stout
Peter
meeting
with
a
weak
damsel
,
and
being
encountred
with
soft
words
,
art
thou
not
also
one
of
this
mans
(
not
this
seducers
)
disciples
?
yet
he
succumbs
.
Though
it
be
here
propounded
by
way
of
question
,
and
elsewhere
absolutely
asserted
,
thou
wast
with
Jesus
,
Mat.
26.69
.
all
cometh
to
one
purpose
,
for
this
question
is
not
propounded
by
way
of
doubt
,
but
as
strongly
asserting
it
.
3.
In
this
miscarriage
of
Peter
,
we
may
read
,
how
the
Lord
will
have
conceit
punished
,
even
in
his
own
;
how
carnal
resolutions
to
cleave
to
Christ
will
faile
men
in
an
extremity
;
and
,
how
small
a
great
sin
will
seem
to
be
,
and
how
easily
digested
,
in
an
hour
of
fear
and
tentation
;
for
,
so
much
appears
in
Peter
,
who
notwithstanding
his
esteem
of
his
Master
,
and
his
strong
resolutions
,
doth
now
speak
out
that
foul
word
,
I
am
not
one
of
his
disciples
.
Verse
18.
And
the
servants
and
officers
stood
there
,
who
had
made
a
fire
of
coales
,
(
for
it
was
cold
)
and
they
warmed
themselves
:
and
Peter
stood
with
them
,
and
warmed
himselfe
.
The
first
branch
of
the
first
part
of
this
Chapter
,
is
here
closed
with
an
account
of
Peters
carriage
after
this
his
slip
:
Namely
,
that
he
continued
still
warming
himselfe
among
the
rest
in
a
place
so
full
of
snares
,
which
also
did
occasion
his
repeated
denials
of
his
Master
.
He
had
been
standing
there
at
his
first
denial
,
Mark
.
14.67
.
but
having
withdrawn
a
little
into
the
porch
,
where
he
heard
the
cock
crow
the
first
time
,
Mark
.
14.68
.
he
return
:
back
again
and
continueth
with
them
,
till
he
is
assaulted
of
new
,
as
we
find
here
,
v.
25.
Doct.
1.
Such
as
are
carnal
persecutors
of
Christ
,
may
yet
be
furnished
with
store
of
outward
accommodations
,
that
so
Saints
may
not
doat
upon
these
things
which
are
so
frequently
cast
to
dogs
;
for
,
the
servants
and
officers
(
who
had
taken
Christ
)
had
a
fire
of
coales
,
to
warme
themselves
,
for
it
was
cold
.
See
Joh
18.18
.
2.
One
given
up
to
a
tentation
of
fear
,
may
have
large
more
vexation
and
tossing
with
shifting
of
trouble
,
then
a
resolute
sufferer
with
enduring
it
;
for
,
so
appeares
in
Peters
carriage
,
who
sometime
shifts
himselfe
from
among
the
crowd
(
as
is
marked
by
the
rest
)
and
again
,
fearing
lest
that
might
render
him
suspect
,
he
cometh
among
them
,
and
stands
with
them
,
either
that
he
might
be
hid
in
the
throng
,
or
might
bear
out
his
denial
with
his
confident
carriage
.
3.
The
conscience
of
2
childe
of
God
may
be
strangly
deaded
and
laid
by
for
a
time
,
by
a
sinne
against
light
,
and
not
become
soon
tender
again
;
for
,
though
he
had
denied
his
Master
,
and
the
cock
had
crowed
once
(
as
is
elsewhere
recorded
)
to
give
him
warning
,
yet
he
stood
with
them
,
and
went
not
out
to
mourn
.
Thus
was
it
with
David
in
the
matter
of
,
Bethshabe
and
Uriah
:
And
in
Peter
it
is
especially
to
be
observed
,
that
his
care
and
tossing
about
his
own
preservation
,
hindred
his
conscience
to
do
its
duty
,
which
testifieth
that
that
care
was
a
snare
unto
him
.
4.
The
children
of
the
Lords
refreshments
and
accomodations
are
,
many
time
,
so
dear
bought
,
that
it
were
far
better
to
want
them
,
then
to
go
out
of
Gods
way
to
finde
them
;
for
,
Peter
stood
and
warmed
himselfe
,
but
the
high
Priests
fire
was
a
snare
to
a
disciple
,
and
he
was
forced
to
vomite
up
that
morsal
,
when
he
left
the
fire
,
and
went
out
and
wept
bitterly
.
Verse
19.
The
High
Priest
then
asked
Jesus
of
his
Disciples
,
and
of
his
doctrine
.
In
the
second
branch
of
this
part
of
the
Chapter
,
John
gives
an
account
of
a
conflict
betwixt
Christ
and
the
high
Priest
,
(
omitting
several
other
passages
recorded
by
the
rest
)
v.
19
,
20
,
21.
and
with
one
of
his
servants
,
v.
22
,
23
,
24.
In
this
verse
is
recorded
the
high
Priests
examination
of
Christ
,
and
putting
him
to
give
an
account
of
his
disciples
and
doctrine
,
as
supposing
him
guilty
of
sedition
and
schisme
in
gathering
disciples
,
and
of
heresie
in
his
doctrine
whereby
he
gathered
them
.
Whence
learn
,
1.
Christ
and
his
followers
may
expect
no
fair
procedure
of
law
from
persecutors
,
even
when
they
seem
to
observe
some
forme
of
it
;
for
,
though
it
was
the
high
Priests
office
to
examine
such
cases
,
yet
there
is
much
informality
here
;
Not
only
in
that
they
had
taken
him
before
,
and
would
have
him
now
to
answer
before
an
armed
guard
,
and
in
that
their
minde
was
preoccupied
not
to
let
him
go
on
any
tearmes
,
Luk.
22.67
,
68.
But
in
that
they
have
taken
and
arraigned
him
,
before
they
have
any
articles
of
accusation
to
lay
to
his
charge
,
and
to
prove
by
witnesses
,
(
as
is
also
clear
from
the
rest
)
putting
it
upon
himselfe
to
give
an
account
,
and
accuse
himself
.
2.
It
is
not
unusual
for
the
best
of
doctrines
and
practices
to
passe
up
and
down
in
the
world
under
the
most
odious
names
and
imputations
;
So
that
we
should
not
take
notice
of
things
according
to
the
names
usually
given
them
;
for
,
so
is
Christ
here
in
his
practice
supposed
guilty
of
sedition
and
schisme
,
in
gathering
disciples
and
followers
,
and
his
doctrine
insinuate
to
be
unsound
,
and
such
as
could
not
abide
the
light
,
and
therefore
had
been
taught
in
corners
,
as
Christ
in
his
answer
understands
his
question
,
Thus
also
was
the
Gospel
and
preachers
thereof
esteemed
of
,
Act.
17.6
.
and
24.14
.
and
28.22
.
though
yet
upon
clear
information
,
these
imputations
did
easily
evanish
,
Act.
26.28
,
31
,
32.
3.
It
pleased
Christ
to
underly
the
imputation
of
sedition
,
schisme
,
and
heresie
,
as
a
perturber
both
of
Church
and
State
;
That
so
he
might
not
only
sanctifie
such
a
lot
to
his
followers
,
but
might
expiate
our
seditious
revoltings
,
and
rentings
from
God
,
and
one
from
another
,
and
that
false
doctrine
and
these
corrupt
principles
which
our
first
Parents
hearkened
unto
,
and
all
of
us
by
nature
do
entertain
;
for
,
so
much
may
be
gathered
from
his
being
accused
in
the
matter
of
his
disciples
,
and
of
his
doctrine
.
4.
Whatever
zeal
to
Religion
and
sound
doctrine
persecutors
of
Christ
and
his
followers
do
pretend
,
yet
it
is
some
other
thing
that
pincheth
them
;
And
particularly
,
corrupt
Church-men
do
oft-times
make
a
great
noise
about
Religion
as
wronged
,
when
yet
the
thing
that
troubleth
them
most
,
is
the
decay
of
their
own
reputation
among
people
:
for
,
Therefore
doth
he
enquire
,
first
,
of
his
disciples
,
and
then
,
of
his
doctrine
,
as
being
indeed
not
so
much
troubled
with
the
matter
of
his
doctrine
(
had
it
been
never
so
unsound
,
as
it
was
indeed
the
truth
of
God
proceeding
from
truth
it selfe
)
as
that
thereby
disciples
were
made
,
and
so
the
reputation
of
him
and
his
complices
lessened
among
the
people
.
Verse
20.
Jesus
answered
him
,
I
spake
openly
to
the
world
,
I
ever
taught
in
the
Sinagogue
,
and
in
the
Temple
,
whither
the
Jewes
alwayes
resort
,
and
in
secret
have
I
said
nothing
:
21.
Why
askest
thou
me
?
Ask
them
which
heard
me
what
I
have
said
unto
them
:
behold
,
they
know
what
I
said
.
Christ
,
in
his
defence
and
answer
,
waveth
the
matter
of
his
disciples
,
and
answereth
concerning
his
doctrine
.
And
,
1.
He
gives
a
brief
account
of
his
way
and
manner
of
preaching
,
v.
20.
That
he
had
not
(
as
the
accusation
indirectly
implyed
)
gone
into
corners
with
it
,
but
had
taught
openly
to
the
world
,
and
particularly
,
in
the
Temple
and
Synagogues
,
where
the
Jewes
were
his
ordinary
hearers
,
and
so
had
not
carried
himselfe
as
if
he
durst
not
avow
his
doctrine
.
2.
From
this
he
gathereth
an
inference
,
v.
21.
wherein
he
accuseth
their
illegal
procedure
,
who
would
have
him
to
accuse
himselfe
,
and
would
not
proceed
legally
in
examining
witnesses
in
so
publike
a
matter
,
to
whom
he
appeals
.
For
clearing
this
purpose
,
Consider
,
1.
While
Christ
saith
,
I
spake
openly
,
and
declines
to
have
spoken
any
thing
in
secret
,
his
meaning
is
not
to
condemne
mens
preaching
of
truth
secretly
,
in
a
time
of
violent
persecution
;
Yea
,
and
that
private
teaching
and
exhortation
be
joyned
with
publike
preaching
,
Act.
20.20
.
But
his
scope
is
only
,
in
matter
of
fact
,
to
shew
what
his
practice
had
been
,
that
so
he
may
condemn
the
high
Priests
proceeding
.
And
withall
,
by
this
he
would
shew
,
that
however
men
may
preach
in
secret
in
some
cases
,
for
the
preservation
of
their
persons
,
yet
they
ought
not
so
to
do
,
as
desiring
to
have
truth
concealed
,
as
if
it
were
not
justifiable
,
nor
might
be
avowed
in
it selfe
.
Consider
,
2.
This
profession
of
Christ
,
doth
nothing
contradict
his
practice
elsewhere
,
in
teaching
the
disciples
secretly
,
Mark
.
4.34
.
for
he
taught
his
disciples
no
other
thing
,
for
kinde
of
doctrine
,
but
what
he
taught
publikely
,
only
he
expounded
it
to
them
.
And
withall
,
he
did
so
,
not
that
it
might
be
concealed
,
but
that
they
might
proclaime
it
,
Matth.
10.27
.
Consider
,
3.
Christs
refusing
to
give
an
account
of
his
doctrine
,
is
no
way
a
denying
or
disavowing
of
his
doctrine
,
but
only
a
legal
defence
.
For
,
albeit
a
man
,
after
he
is
legally
convicted
of
a
crime
,
may
be
dealt
with
to
confesse
it
,
as
Joshua
dealt
with
Achan
;
Yet
there
is
no
reason
why
men
should
expose
themselves
,
when
they
are
under
trial
,
to
the
fury
of
these
who
are
lying
in
wait
to
ensnare
and
ruine
them
.
From
v.
20.
Learn
,
1.
That
Christ
doth
not
answer
concerning
his
disciples
,
which
was
the
first
part
of
the
high
Priests
interrogatory
;
We
may
conceive
the
reason
to
be
,
Not
so
much
because
,
possibly
,
he
intended
it
,
after
he
had
answered
first
to
the
matter
of
his
doctrine
,
but
was
impeded
by
the
uncivil
carriage
of
the
high
Priests
servant
,
v.
22.
Nor
yet
only
because
he
would
not
ensnare
and
betray
them
,
by
giving
an
account
of
them
:
But
chiefly
,
to
shew
,
that
his
doctrine
being
well
considered
,
that
other
question
needed
not
be
answered
,
nor
would
he
be
found
seditious
in
gathering
disciples
thereby
;
for
,
not
only
had
he
in
his
doctrine
taught
these
whom
he
healed
to
go
unto
the
Priests
according
to
the
law
,
and
these
who
conversed
with
him
,
to
give
Caesar
his
due
,
But
his
doctrine
being
the
doctrine
of
the
Messiah
,
there
could
be
no
sedition
or
schisme
,
though
all
Israel
should
embrace
him
and
it
.
And
so
it
teacheth
,
That
a
mans
doctrine
and
grounds
would
be
first
considered
,
before
any
effects
or
consequents
following
thereupon
,
be
judged
.
For
albeit
,
sometime
,
a
man
may
have
truth
on
his
side
,
which
yet
is
not
of
that
importance
,
nor
so
relevant
a
ground
,
as
to
make
an
open
schisme
and
rent
upon
it
;
Yet
where
weighty
matters
of
truth
are
held
out
by
a
man
in
his
station
,
his
cause
is
sufficient
to
ward
off
all
imputations
arising
from
odious-like
consequents
following
upon
the
publishing
thereof
.
2.
Saints
,
in
their
sufferings
,
ought
to
account
of
truth
and
their
cause
,
as
the
precious
treasure
,
carefully
to
be
owned
and
defended
,
that
it
suffer
nothing
by
them
;
Therefore
,
albeit
Christ
sometime
would
not
answer
their
calumnies
and
accusations
,
partly
,
as
being
frivolous
,
and
,
partly
,
to
testifie
that
being
considered
as
our
surety
,
he
had
nothing
to
say
,
there
being
nothing
charged
on
him
,
but
his
people
were
guilty
of
it
,
or
their
sins
deserved
it
:
Yet
here
(
as
at
other
times
also
)
he
answered
,
to
testifie
,
that
however
he
yielded
his
person
,
yet
he
would
not
yield
his
cause
as
unworthy
to
be
owned
.
And
hereby
giveth
his
followers
an
example
what
to
do
in
their
sufferings
.
See
Eph.
6.19
,
20.
3.
Such
as
have
truth
on
their
side
,
may
speak
it
boldly
and
freely
,
as
that
which
may
be
avowed
,
and
will
bear
them
out
who
own
it
;
And
men
ought
thus
to
speak
it
,
as
they
have
a
calling
;
for
,
saith
Christ
,
I
speak
openly
,
or
confidently
,
both
to
the
world
in
general
,
and
particularly
,
in
the
Synagogue
and
Temple
,
whither
the
Jewes
alway
resort
.
See
Act.
4.29
.
4.
Whatever
care
should
be
had
that
pearles
be
not
cast
before
swine
;
Yet
the
truth
of
God
ought
to
be
published
by
his
servants
indifferently
to
the
world
,
in
their
stations
,
as
being
debtors
to
all
,
and
not
knowing
upon
whom
the
Lord
may
make
their
Ministry
successeful
;
and
however
it
succeed
,
a
testimony
is
to
be
left
against
the
incorrigible
;
Therefore
,
saith
Christ
,
I
spake
openly
to
the
world
,
or
to
all
,
indifferently
and
freely
,
to
whom
he
had
a
commission
.
5.
It
is
a
commendable
practice
of
members
of
the
visible
Church
,
to
frequent
the
publike
Ordinances
and
places
appointed
for
that
end
;
And
herein
,
the
diligence
of
men
who
live
in
a
degenerate
and
corrupt
Church
,
may
condemne
the
negligence
of
others
;
for
,
it
is
here
supposed
,
that
in
this
time
,
the
Jews
did
alwayes
resort
in
the
Synagogue
,
for
their
ordinary
Sabbath
services
,
and
in
the
Temple
,
where
their
more
solemne
and
ceremonial
wo●ship
was
performed
.
6.
Christs
preaching
not
only
openly
to
the
world
,
but
more
especially
,
in
the
Synagogue
,
and
in
the
Temple
,
where
there
were
Jewes
of
several
tempers
,
and
many
of
them
set
to
ensnare
him
,
and
jangle
with
him
;
May
serve
to
teach
,
not
only
,
That
his
love
was
great
,
who
sought
them
so
earnestly
,
who
yet
were
about
to
crucifie
him
,
Matth.
23.37
.
and
,
That
the
power
accompanying
his
doctrine
is
such
,
as
there
may
be
hopes
of
prevailing
thereby
,
even
among
the
most
corrupt
societies
of
men
.
As
he
publisheth
his
doctrine
among
his
most
cruel
enemies
,
where
(
no
doubt
)
he
prevailed
with
some
,
Joh.
12.42
.
But
further
,
it
teacheth
,
That
truth
must
be
preached
,
as
men
have
a
calling
,
where
there
are
many
disadvantages
,
and
strange
humours
of
people
,
to
encounter
;
And
,
That
faithful
Ministers
must
not
alwayes
expect
such
auditories
as
they
would
desire
,
for
tractablenesse
and
subjection
:
for
,
Christ
,
the
Prince
of
Teachers
,
taught
in
the
Synagogue
,
and
in
the
Temple
.
7
Ministers
of
the
Gospel
,
in
their
preaching
thereof
,
ought
to
renounce
the
hidden
things
of
dishonesty
;
Either
,
in
conveighing
lawful
duties
in
a
clandestine
base
way
,
which
is
apt
to
render
them
suspected
;
Or
,
by
their
so
ordering
their
way
,
as
they
may
decline
contempt
or
hatred
,
or
may
compasse
some
base
by-ends
;
for
,
so
much
doth
Christs
example
teach
,
who
in
secret
said
nothing
,
as
is
before
explained
.
See
2
Cor.
4.2
.
1
Thes.
5
.
2●
.
2
Tim.
3.6
.
From
v
21.
Learn
,
1.
A
mans
publike
carriage
(
especially
if
he
be
one
whose
carriage
is
,
for
most
part
,
not
our
and
known
)
being
examined
and
found
right
,
it
is
full
of
hazard
,
and
evidenceth
great
want
of
Charity
,
to
suspect
his
integrity
or
his
carriage
in
other
things
,
unlesse
there
be
good
ground
for
it
.
Therefore
,
Christ
carrying
himselfe
openly
in
his
doctrine
,
he
counts
it
very
informal
to
judge
him
as
a
heretick
or
seditious
person
,
unlesse
it
could
be
instructed
by
his
hearers
.
And
herein
men
saile
exceedingly
,
by
their
envy
and
secret
whisperings
,
of
which
see
Prov.
27.4
.
2
Cor.
12.20
.
2.
A
man
being
by
the
law
of
nature
obliged
to
selfe-defence
,
and
against
selfe-murther
;
ought
therefore
not
to
accuse
himselfe
before
a
Judge
;
Therefore
Christ
declineth
so
to
do
,
why
askest
thou
me
?
3.
Whatever
liberty
men
have
to
decline
such
witnesses
as
do
professe
their
malicious
and
partial
disposition
,
and
that
they
will
not
make
conscience
of
lying
,
so
they
may
condemne
the
innocent
:
Yet
the
carriage
of
Christs
followers
should
be
such
,
as
they
need
not
decline
any
witnesses
who
will
declare
the
truth
:
Therefore
Christ
appeals
indifferently
to
his
hearers
,
be
who
they
will
,
if
they
would
tell
what
he
said
,
Ask
them
which
heard
me
,
what
I
have
said
unto
them
.
4.
It
is
the
duty
of
hearers
to
be
able
to
give
an
account
of
what
they
hear
,
as
they
are
called
to
it
;
for
,
Christ
supposeth
this
of
them
,
Behold
,
they
know
what
I
said
,
though
few
of
many
hearers
attain
to
so
much
.
Ver.
22.
And
when
he
had
thus
spoken
,
one
of
the
officers
which
stood
by
,
strook
Jesus
with
the
palme
of
his
hand
,
saying
,
answerest
thou
the
high
Priest
so
?
23.
Jesus
answered
him
,
If
I
have
spoken
evil
,
bear
witnesse
of
the
evil
:
but
if
well
,
why
smitest
thou
me
?
In
these
verses
is
recorded
Christs
conflict
with
one
of
the
high
Priests
officers
,
who
smites
Christ
ignominiously
,
and
challengeth
him
for
speaking
in
such
a
manner
to
the
high
Priest
,
v.
22.
The
reason
whereof
is
not
to
be
taken
from
this
,
that
Christ
appealing
to
his
hearers
,
v.
21.
(
of
which
sort
these
officers
also
had
been
,
chap.
7.32
,
46.
)
he
,
by
this
practice
,
will
clear
himselfe
of
any
respect
to
his
doctrine
.
But
the
cause
of
it
was
his
respect
to
the
high
Priest
his
Master
;
And
he
thus
dealeth
with
Christ
,
because
he
answered
not
reverently
,
as
he
conceived
,
and
because
he
carried
himselfe
so
confidently
.
Christ
,
in
his
answer
,
(
v.
23.
)
doth
taxe
this
way
of
procedure
,
urging
,
that
if
he
had
spoken
wrong
,
the
Court
was
now
sitting
legally
to
examine
him
,
and
he
might
orderly
accuse
and
bear
witnesse
,
and
not
abuse
him
:
and
if
he
had
spoken
right
,
it
was
a
great
injury
so
to
use
him
,
especially
before
a
Judicatory
.
From
v.
22.
Learn
,
1.
Corrupt
Masters
have
ordinarily
corrupt
servants
;
and
as
sometime
servants
may
corrupt
their
Masters
,
so
it
is
as
frequent
that
servants
are
corrupted
by
their
Masters
,
Prov.
29.12
,
for
,
here
,
the
officers
are
such
as
their
Master
was
.
2.
Mens
greatnesse
(
though
accompanied
with
no
goodnesse
)
doth
ordinarily
so
dazzle
the
eyes
of
others
,
that
they
think
it
intolerable
any
should
not
doat
on
them
as
themselves
do
,
were
their
courses
never
so
evil
;
for
,
that
he
was
the
high
Priest
,
is
enough
to
make
this
officer
take
it
ill
that
Christ
did
not
(
as
he
thought
)
give
more
reverence
to
him
,
and
that
although
he
was
unworthy
and
nothing
like
that
office
,
and
was
even
now
persecuting
Christ
.
3.
Great
ones
,
and
their
adherents
,
do
think
their
authority
contemned
,
if
they
be
not
absolutely
humoured
and
get
all
their
will
,
though
to
the
prejudice
and
quitting
of
truth
;
for
,
albeit
Christ
,
in
his
answer
,
do
only
taxe
their
illegal
proceeding
,
and
adhereth
to
truth
and
the
defence
thereof
in
a
legal
way
;
Yet
this
officer
cannot
endure
he
should
thus
stand
to
his
point
,
and
not
yield
to
the
high
Priest
:
And
therefore
with
a
buffet
enquireth
,
answerest
thou
the
high
Priest
so
?
4.
Christ
did
endure
buffeting
and
contemptible
usage
,
even
from
enferiour
servants
,
giving
his
check
to
the
nippers
;
to
testifie
that
shame
and
reproachful
usage
was
our
due
;
yea
,
even
to
be
buffeted
with
Satans
Messengers
;
and
that
such
as
flee
to
him
,
have
the
curse
of
such
a
lot
removed
,
and
it
sanctified
unto
them
;
for
,
to
teach
and
purchase
this
,
was
our
surety
stricken
with
the
palm
of
this
officers
hand
.
From
v.
23.
Learn
,
1.
However
men
may
think
to
drive
Christ
and
his
followers
from
truth
and
duty
by
buffeting
,
yet
that
will
not
prevail
,
so
long
as
they
cannot
be
convinced
that
God
is
against
them
;
which
would
prevail
with
a
conscience
that
otherwise
will
not
be
beaten
from
truth
:
Therefore
,
Christ
,
being
thus
abused
,
insists
mainly
on
this
,
if
he
had
spoken
evil
or
well
,
as
the
thing
to
be
discussed
,
before
he
could
alter
his
way
.
2.
Albeit
Christ
require
that
his
people
resist
not
evil
,
yet
his
meaning
is
only
to
binde
up
their
hands
from
private
revenge
,
and
not
to
shut
their
mouthes
from
complaining
to
Authority
;
for
,
here
his
own
practice
expounds
that
precept
,
Matth.
5.39
.
in
that
,
though
he
will
not
avenge
himself
;
yet
he
complains
of
the
injurie
,
before
their
Judicatory
,
and
warrants
the
man
,
not
to
strike
him
illegally
,
but
to
bear
witnesse
of
the
evil
.
3.
There
is
no
cause
that
cometh
before
men
,
but
(
for
the
most
part
)
it
is
like
to
have
fairer
justice
then
Christs
cause
,
all
men
being
unreasonable
and
absurd
here
,
who
have
not
faith
,
2
Thess.
3.2
.
for
,
so
much
doth
Christs
arguing
import
,
where
,
by
an
argument
pinching
on
all
hands
,
he
intimates
he
got
foule
play
,
whether
he
had
spoken
evil
or
well
.
4.
Christ
in
his
own
person
hath
underlien
unreasonable
usage
,
that
he
might
expiate
our
desert
hereof
,
and
our
absurd
walking
contrary
to
God
;
and
might
sanctifie
such
a
lot
to
his
followers
,
and
assure
them
that
he
(
having
drunk
this
cup
for
them
)
will
see
them
righted
and
get
faire
play
,
one
way
or
other
;
for
,
so
much
may
we
gather
for
our
use
,
from
this
usage
whereof
he
complains
.
Verse
24.
Now
Annas
had
sent
him
bound
unto
Caiaphas
the
High
Priest
.
Before
that
John
proceed
to
the
last
branch
of
this
part
of
the
Chapter
,
he
doth
here
subjoyn
how
Annas
(
to
whom
Christ
was
sent
,
v.
13.
)
had
sent
him
bound
to
Caiaphas
.
Not
(
as
hath
been
cleared
on
v.
12
,
13
,
14.
)
as
if
the
things
formerly
recorded
had
been
acted
upon
him
before
he
was
brought
thither
;
But
only
,
by
way
of
conclusion
to
the
former
purpose
.
and
by
way
of
transition
to
what
followeth
,
he
declareth
that
Christ
before
this
had
been
brought
to
the
High
Priests
hall
,
where
he
was
examined
and
injured
by
the
High
Priests
servant
,
and
where
Peter
denied
him
,
though
he
had
not
mentioned
his
bringing
thither
before
.
From
the
purpose
in
this
verse
.
Learn
,
1.
It
pleased
the
Father
to
expose
his
Son
Christ
to
the
malice
of
his
enemies
,
who
shewed
him
no
mercy
,
but
the
uttermost
of
their
rage
;
that
so
he
might
purchase
a
better
lot
for
his
people
:
for
,
therefore
it
is
marked
,
that
as
he
came
bound
to
Annas
,
v.
12
,
13.
so
he
doth
not
release
him
,
but
sent
him
bound
to
Caiaphas
his
mortal
enemy
.
2.
God
will
not
only
mark
what
cruelty
people
exercise
against
Christ
and
his
followers
themselves
,
but
how
they
contribute
to
,
and
are
instrumental
in
their
ill
usage
from
others
;
Therefore
it
is
marked
,
to
the
perpetual
infamy
of
Annas
,
that
when
he
had
insulted
a
while
over
Christ
,
he
sent
him
bound
to
Caiaphas
,
where
he
might
be
yet
more
cruelly
handled
.
3.
It
pleased
our
Lord
in
his
sufferings
,
to
condescend
to
come
bound
as
a
delinquent
before
an
High
Priest
,
that
so
he
might
teach
his
people
what
delinquents
they
were
before
the
Tribunal
of
God
,
and
might
purchase
for
them
a
more
comfortable
and
free
accesse
to
himself
their
High
Priest
,
and
to
the
Father
through
him
;
for
,
so
much
may
be
gathered
from
his
being
sent
bound
to
Caiaphas
the
High
Priest
.
See
Heb.
4.14
,
15
,
16.
Verse
25.
And
Simon
Peter
stood
and
warmed
himself
.
They
said
therefore
unto
him
,
Art
not
thou
also
one
of
his
disciples
?
He
denied
it
,
and
said
,
I
am
not
.
26.
One
of
the
servants
of
the
high
Priests
(
being
his
kinsman
,
whose
eare
Peter
cut
off
,
)
saith
,
Did
not
I
see
thee
in
the
garden
with
him
?
27.
Peter
then
denied
again
,
and
immediately
the
cock
crew
.
Followeth
in
these
verses
,
the
third
branch
of
this
part
of
the
chapter
,
wherein
Peters
second
and
third
denial
of
his
Master
are
recorded
.
John
doth
in
brief
declare
,
that
Peter
,
after
his
first
denial
,
staying
still
in
the
crowd
,
and
warming
himself
,
(
as
is
also
formerly
marked
,
v.
18.
)
was
the
second
time
assaulted
and
challenged
as
one
of
Christs
disciples
,
and
doth
againe
deny
it
:
And
that
after
a
while
,
(
as
is
marked
,
Luke
22.59
.
)
he
is
the
third
time
assaulted
by
one
who
had
interest
in
the
man
whom
Peter
had
hurt
,
and
who
had
seen
him
in
the
garden
with
Christ
.
But
he
persists
in
his
denial
,
till
the
cock
crew
the
second
time
,
which
being
accompanied
with
Christs
looking
on
him
,
and
his
remembring
what
Christ
had
foretold
,
is
a
mean
to
draw
him
to
repentance
,
as
is
marked
by
the
rest
.
For
clearing
this
purpose
,
Consider
,
1.
Whereas
in
his
second
assault
,
as
is
said
in
general
,
that
they
(
to
wit
,
who
were
present
)
said
to
him
,
&c.
and
yet
two
of
the
rest
assert
this
assault
to
have
been
by
a
maid
,
Mark
14.69
.
Matth.
26.71
.
and
another
,
that
it
was
by
a
servant
,
Luke
22.58
.
This
difficulty
may
be
thus
reconciled
,
that
a
maid
and
a
servant
assaulting
him
,
and
he
seeming
to
neglect
them
,
the
whole
company
,
or
many
of
them
,
do
charge
him
with
it
,
which
puts
him
on
the
snare
of
an
open
denial
.
2.
As
for
the
third
assault
,
the
differences
betwixt
the
Evangelists
may
be
thus
reconciled
,
That
being
challenged
to
be
one
of
Christs
followers
,
as
being
a
Galilean
,
whose
speech
bewrayed
him
,
Mat.
26.73
.
Mat.
14.70
.
Luke
22.59
.
this
servant
which
saw
him
in
the
garden
,
(
and
belike
,
saw
him
also
cut
off
his
kinsmans
eare
)
confirmeth
the
challenge
:
All
which
importunity
,
and
possibly
some
intimation
that
it
was
known
what
he
had
done
in
the
garden
,
precipitates
him
upon
a
third
denial
.
3.
As
for
the
manner
of
his
denial
,
there
is
no
great
difficulty
;
for
,
it
is
the
same
thing
in
substance
that
he
is
said
to
deny
by
all
of
them
,
to
wit
,
that
he
was
Christs
disciple
,
or
with
him
.
Only
while
the
rest
observe
that
he
denied
to
have
known
Christ
,
or
to
understand
of
what
they
spake
when
they
challenged
him
,
it
points
out
to
what
an
absurdity
his
feare
drave
him
,
in
that
he
professeth
his
ignorance
of
him
,
of
whose
fame
and
report
almost
none
in
the
land
were
ignorant
.
And
his
swearing
and
cursing
,
recorded
by
them
to
have
accompanied
his
denial
,
doth
further
point
out
what
the
violence
of
the
tentation
was
,
and
what
stuffe
may
lurk
in
the
bosome
of
Saints
,
ready
to
break
out
when
there
is
a
tentation
.
From
v.
25.
Learn
,
1.
The
Lord
takes
strict
and
constant
notice
of
mens
deportment
and
walking
upon
snares
,
however
they
little
heed
it
themselves
;
and
the
longer
they
do
so
,
he
is
the
more
offended
:
Therefore
it
is
yet
again
remarked
,
that
all
this
while
,
Simon
Peter
yet
stood
and
warmed
himself
in
that
place
,
among
such
company
.
2.
Such
as
do
cast
themselves
in
unwarrantable
company
,
and
continue
among
them
,
partaking
of
their
accommodations
,
do
not
readily
escape
without
a
foule
trial
and
slip
,
and
that
moe
then
one
;
for
,
Peter
standing
and
warming
himself
,
his
carriage
casts
him
upon
the
snare
of
a
new
denial
.
3.
Men
are
so
much
the
nearer
a
fall
,
as
they
continue
among
snares
and
tentations
,
when
the
Lord
is
eminently
calling
them
to
their
duty
,
and
to
mourn
for
their
former
failings
;
and
so
their
carriage
is
nothing
answerable
to
what
their
condition
,
or
the
Lords
dispensations
calls
them
aloud
unto
;
for
,
this
addeth
to
his
guilt
,
and
ripens
him
for
a
new
assault
and
fall
,
that
he
stood
and
warmed
himself
,
when
he
should
have
been
mourning
for
his
former
denial
.
4.
As
Satan
is
alwayes
tempting
beleevers
,
as
he
hath
opportunity
;
so
especially
,
when
he
hath
gained
any
ground
upon
them
,
he
is
an
eager
pursuer
of
them
by
his
fitted
means
and
instruments
,
and
their
falling
in
any
degree
,
is
but
a
preludie
to
greater
tentations
;
for
,
Satan
having
prevailed
by
the
voice
of
a
weak
damosel
,
doth
now
the
second
time
assault
him
,
by
a
maid
,
a
servant
,
and
many
together
;
They
said
therefore
unto
him
,
Art
thou
not
also
one
of
his
disciples
?
5.
As
Satan
is
ready
to
tempt
and
assault
sliding
disciples
;
so
they
being
once
entred
in
a
course
of
defection
,
are
ready
to
persist
and
go
yet
further
wrong
,
especially
when
they
are
not
sensible
of
their
former
failings
;
for
,
he
again
denied
it
,
and
said
,
I
am
not
,
and
that
with
an
oath
,
as
is
recorded
by
the
rest
.
6.
It
is
the
great
sin
of
Christs
disciples
to
deny
their
Master
,
or
themselves
to
be
his
disciples
and
followers
;
for
,
this
was
Peters
fault
,
He
said
,
I
am
not
one
of
his
disciples
.
And
albeit
it
was
his
eminent
slip
to
renounce
his
Master
by
an
avowed
denial
;
yet
others
have
need
to
look
to
it
,
who
though
they
professe
him
,
yet
their
practice
doth
refute
their
Profession
,
Tit.
1.14
.
2
Tim.
3.5
.
And
namely
,
when
they
practise
not
such
duties
as
are
required
of
disciples
:
such
as
,
hearing
and
abiding
in
his
Word
,
John
10.27
.
and
8.31
.
self-denial
and
bearing
of
his
crosse
,
Mat.
16.24
.
mortification
,
Gal.
5.24
.
walking
after
his
Spirit
,
Rom.
8.1
.
meeknesse
,
Matth.
11.29
.
mutual
love
,
John
13.35
,
and
several
other
duties
recorded
in
Scripture
.
From
v.
26
,
27.
Learn
,
1.
As
Satan
is
incessant
in
pursuing
,
so
he
knoweth
how
to
fit
tentations
to
every
mans
humour
,
that
they
may
take
;
Therefore
,
Peter
being
all
this
while
possessed
with
fear
,
he
hounds
out
his
kinsman
,
whose
eare
Peter
cut
off
,
(
whereof
,
belike
,
he
had
some
intimation
)
and
one
who
saw
him
in
the
garden
,
that
these
considerations
working
yet
more
upon
his
fear
,
might
drive
him
to
a
new
and
more
grosse
denial
.
2.
As
it
is
Satans
element
to
sin
and
draw
others
to
multiply
sin
after
sin
;
so
Saints
,
especially
,
may
expect
that
when
they
slip
,
they
will
be
most
,
of
any
,
incess●ntly
pursued
,
to
adde
sin
after
sin
.
It
being
Satans
delight
to
engage
them
especially
in
sin
against
God
,
and
by
the
throng
of
tentations
,
to
keep
them
from
recovering
their
feet
;
Therefore
doth
he
thus
pursue
Peter
the
third
time
.
3.
It
is
the
duty
of
the
Lords
people
,
when
they
are
tempted
,
to
consider
what
impediments
the
Lord
layeth
in
the
course
of
their
sinning
,
that
so
they
may
be
ashamed
to
go
on
;
And
it
is
their
great
sin
,
when
they
do
otherwise
;
for
,
whatever
was
Satans
aime
in
choosing
this
instrument
to
assault
him
the
third
time
;
yet
the
Lord
thereby
would
shame
him
from
his
denial
,
by
bringing
in
so
clear
evidences
against
him
that
he
was
a
disciple
,
which
he
could
not
shift
without
much
impudence
,
and
without
open
wronging
of
his
Master
as
not
worthy
to
be
owned
,
and
that
before
them
who
certainly
knew
he
had
been
one
of
his
followers
.
All
which
did
contribute
to
make
his
sin
of
denial
the
more
odious
.
4.
Saints
weaknesse
is
such
,
as
being
assaulted
,
they
may
fall
again
and
again
in
the
same
sin
;
as
here
Peters
threefold
denial
teacheth
us
,
Peter
then
denied
again
.
It
is
,
indeed
,
more
grievous
,
when
men
fall
often
again
into
the
same
sin
,
even
after
they
have
repented
for
their
former
falling
into
it
,
(
though
the
Scripture
declareth
not
that
to
be
inconsistent
with
the
state
of
grace
in
a
person
)
but
it
may
be
more
frequently
incident
to
Saints
,
to
relapse
often
while
they
are
still
kept
going
under
the
power
of
tentations
,
without
getting
liberty
to
draw
their
breath
,
or
recollect
themselves
;
which
was
Peters
case
here
,
and
pleads
for
more
pity
.
5.
A
gap
being
once
made
in
the
conscience
by
sin
,
it
will
easily
grow
wider
,
and
one
sin
will
prove
a
needle
to
draw
in
the
thread
of
another
sin
;
as
here
Peters
experience
doth
witnesse
,
who
by
one
denial
is
drawn
to
another
,
and
who
from
simple
denial
,
proceeds
to
denial
with
an
oath
,
and
then
with
cursing
,
as
the
rest
observe
.
6.
When
Saints
begin
to
slip
,
and
do
not
make
conscience
of
repentance
for
it
,
God
may
let
their
defection
rise
to
a
very
great
height
,
till
they
see
cause
to
abhorre
themselves
indeed
;
for
,
so
much
also
doth
this
experience
teach
.
He
,
not
heeding
,
nor
being
affected
with
his
first
denial
,
the
Lord
gives
him
up
to
mee
denials
,
and
that
with
swearing
and
cursing
;
that
so
his
conscience
may
be
alarm'd
with
the
grossenesse
of
his
way
.
And
indeed
,
solid
repentance
in
a
backsliding
way
is
seldome
attained
,
till
the
defection
come
to
some
height
of
grossenesse
.
7.
Whatever
be
mens
conceit
of
themselves
,
yet
the
event
will
clear
that
Christs
verdict
concerning
mans
frailty
,
is
true
,
and
that
their
presumption
is
a
liar
;
for
,
here
,
immediately
the
cock
crew
,
to
witnesse
,
that
before
this
time
prefixed
by
Christ
,
Peter
had
denied
him
thrice
,
according
to
his
prediction
,
John
13.38
.
8.
Albeit
the
Lord
suffer
his
own
to
slip
through
tentation
,
that
he
may
correct
their
proud
conceit
of
themselves
,
and
teach
them
to
abide
more
in
him
;
yet
he
will
not
utterly
lose
,
but
will
recover
them
;
for
,
the
cock
crew
;
to
put
Peter
in
minde
of
what
past
betwixt
Christ
and
him
:
which
being
accompanied
with
other
meanes
,
draws
him
to
repentance
,
as
is
marked
by
the
rest
.
9.
The
same
means
which
men
have
had
,
and
yet
have
profited
nothing
by
them
,
may
yet
be
much
useful
when
God
commands
a
blessing
;
for
,
albeit
Peter
was
alarm'd
by
the
cocks
crowing
first
,
after
his
first
fall
,
Mark
14.68
.
yet
he
never
remembreth
Christs
words
,
but
goeth
on
,
and
the
same
mean
,
with
Christs
look
,
is
blessed
.
10.
The
Lord
is
,
oft-times
,
in
mercy
pleased
to
recover
his
people
by
very
speedy
repentance
,
after
their
trial
for
discovering
of
their
weaknesse
,
is
over
;
And
particularly
,
such
as
through
violence
of
tentations
are
driven
upon
sin
,
do
readily
sooner
recover
by
repentance
,
then
they
who
upon
resolution
,
and
with
deliberation
engage
in
a
course
of
sin
;
for
,
Peter
being
under
a
violent
tentation
in
this
his
sinning
,
immediately
the
cock
crew
,
to
give
him
warning
to
repent
,
which
accordingly
succeeds
.
Verse
28.
Then
led
they
Jesus
from
Caiaphas
unto
the
hall
of
judgement
:
And
it
was
early
.
and
they
themselves
went
not
into
the
judgement
hall
,
lest
they
should
be
defiled
:
but
that
they
might
eate
the
Passeover
.
Followeth
the
third
and
last
part
of
the
chapter
,
conteining
a
part
of
Christs
trial
,
and
the
procedure
about
him
,
in
Pilates
judgement-hall
.
It
may
be
taken
up
in
foure
branches
.
In
the
first
whereof
(
in
this
verse
)
is
recorded
how
they
led
Jesus
unto
the
hall
of
judgement
,
(
or
the
place
where
the
Romane
Governours
used
to
sit
in
judgement
)
to
have
him
sentenced
and
condemned
by
Pilate
,
and
executed
accordingly
.
Before
all
which
,
we
are
to
conceive
,
(
as
is
marked
by
the
rest
)
that
the
chief
Priests
and
their
Councel
,
had
(
beside
their
examination
of
himself
,
v.
19.
)
examined
false
witnesses
against
him
,
and
adjured
himself
to
declare
what
he
was
;
and
upon
his
confession
condemned
him
of
blasphemy
,
and
adjudged
him
to
be
worthy
of
death
.
And
then
,
with
all
speed
they
bring
him
to
the
Roman
Governour
,
as
is
here
marked
.
Unto
which
John
subjoyneth
,
that
they
themselves
would
not
enter
into
the
judgement
hall
,
lest
being
defiled
they
should
be
kept
from
the
Passeover
,
which
they
did
not
eat
till
this
day
,
as
hath
been
cleared
on
chap.
13.2
.
Doct.
1.
It
may
shame
the
Lords
people
in
their
negligence
in
going
about
his
service
,
to
see
the
activity
of
wicked
men
in
their
ill
courses
,
particularly
,
in
their
opposition
to
Christ
;
for
,
here
,
having
been
at
it
all
night
,
they
do
not
yet
weary
,
but
led
him
away
,
and
it
was
early
,
and
they
go
themselves
,
and
do
not
send
officers
only
.
2.
It
pleased
the
Lord
so
to
order
,
as
Christ
should
he
brought
before
a
pagan
Judge
,
and
be
by
him
condemned
;
one
reason
whereof
is
given
,
v.
31
,
32.
which
I
remit
to
its
proper
place
,
And
do
adde
,
1.
Christ
would
not
be
slain
tumultuously
,
as
the
Jewes
cut
off
Steven
,
Acts
7.
but
would
be
judicially
condemned
,
that
so
sin
might
be
condemned
in
the
flesh
,
Rom
8.3
.
and
he
might
fully
satisfie
for
his
people
,
and
abide
a
full
processe
in
Law
.
2.
By
this
lot
he
would
expiate
our
being
under
the
dominion
of
forreign
powers
of
sin
;
Satan
,
and
the
kingdome
of
darknesse
.
3.
Christ
by
getting
his
innocency
asserted
by
Pilate
,
(
which
the
Jewes
would
never
grant
)
and
yet
being
by
him
condemned
,
would
have
it
cleared
,
that
he
suffered
not
for
himself
,
but
for
others
.
4.
By
this
means
both
Jewes
and
Gentiles
had
an
hand
in
his
death
,
that
both
might
have
an
occasion
to
look
to
him
whom
they
had
pierced
,
to
excite
them
to
repentance
and
mourning
.
5.
Hereby
also
he
hath
sanctified
unto
his
people
their
being
brought
before
judgement-seats
,
(
even
of
unfriends
or
strangers
to
Religion
)
for
his
sake
:
All
these
considerations
may
be
read
in
this
,
that
they
led
Jesus
from
Gaiaphas
,
unto
the
hall
of
judgement
.
Doct.
3.
Men
may
pretend
to
very
much
zeal
in
external
performances
of
Religion
,
who
yet
are
but
naughty
,
yea
,
and
cruel
bloody
persecutors
;
for
,
so
appears
in
these
here
;
They
themselves
went
not
into
the
judgment-hall
,
lest
they
should
be
defiled
:
but
that
they
might
eat
the
Passeover
.
It
is
not
needful
to
determine
,
whether
it
was
a
Tradition
of
their
own
,
or
a
determination
by
God
,
that
entring
into
the
judgement-hall
should
defile
them
,
that
they
might
not
eat
the
Passeover
;
or
whether
they
apprehended
pollution
,
from
somewhat
they
might
meet
with
there
,
rather
then
from
entring
simply
to
the
place
;
But
this
is
clear
in
it
,
that
they
pretend
to
respect
the
Passeover
,
and
are
careful
to
avoid
pollution
;
when
yet
they
are
seeking
the
life
of
the
Lord
of
glory
.
See
Matth.
23.23
.
Verse
29.
Pilate
then
went
out
unto
them
,
and
said
,
What
accusation
bring
you
against
this
man
?
30.
They
answered
and
said
unto
him
,
If
he
were
not
a
malefactour
,
we
would
not
have
delivered
him
up
unto
thee
.
Followeth
to
v.
33.
the
second
branch
of
this
part
of
the
chapter
,
containing
some
debates
betwixt
Pilate
and
the
Jewes
,
about
the
entring
of
Christs
processe
.
It
may
be
taken
up
in
a
twofold
proposition
of
Pilate
,
and
their
answer
thereunto
.
In
the
first
whereof
(
in
these
verses
)
Pilate
will
not
stand
on
termes
with
them
,
but
goeth
out
unto
them
,
and
desireth
they
would
produce
an
accusation
against
Christ
,
upon
which
he
might
formally
and
legally
proceed
,
v.
29.
The
Jewes
in
answering
,
suspecting
that
probation
might
succeed
but
ill
,
as
it
had
before
themselves
,
Mark
14.55
.
—
59.
do
interpose
their
own
credit
and
reputation
with
Pilate
,
in
stead
of
an
accusation
,
indirectly
taking
it
as
an
affront
that
he
should
require
an
accusation
from
them
,
or
think
that
such
men
as
they
,
would
bring
any
before
him
to
be
condemned
,
but
an
evil-doer
,
v.
30.
From
v.
29.
Learn
,
1.
It
is
the
duty
of
Rulers
,
not
only
to
do
justice
,
but
to
be
ready
to
do
it
timously
,
and
with
as
great
expedition
as
may
be
:
for
,
this
is
commendable
in
Pilate
,
that
though
it
was
early
,
when
they
came
,
v.
28.
yet
he
is
ready
to
hear
them
.
See
Exod.
18.13
.
2.
It
is
also
commendable
in
men
of
power
and
eminency
,
not
to
stand
on
termes
with
their
inferiours
,
nor
carp
at
their
scruples
and
weaknesses
;
but
to
passe
over
all
these
,
and
do
them
justice
;
for
,
this
is
also
commendable
in
him
,
that
when
they
scruple
to
enter
into
the
judgement-hall
,
v.
28.
he
stands
not
on
that
,
but
went
out
to
them
,
far
contrary
to
the
practice
of
many
great
ones
,
who
,
if
their
inferiours
crosse
any
of
their
humours
,
will
be
sure
to
give
them
a
meeting
when
they
come
in
their
hands
.
See
Job
31.13
,
14.
3.
It
is
agreeable
to
justice
,
that
no
man
be
condemned
without
an
accusation
produced
and
proven
against
him
,
and
that
men
in
power
do
not
gratifie
a
man
to
death
(
as
the
words
wil
read
,
Acts
25.16
.
)
nor
make
use
of
their
Authority
to
pleasure
friends
,
or
satisfie
their
own
lusts
,
seeing
judgement
is
not
theirs
,
but
the
Lords
;
Therefore
,
Pilate
,
an
heathen
,
is
clear
to
follow
this
order
,
What
accusation
bring
you
against
this
man
?
From
v.
30.
Learn
,
1.
Albeit
the
Jewes
could
lay
nothing
to
Christs
charge
before
Pilate
;
but
either
that
he
was
against
Caesar
,
which
was
a
lie
,
or
that
he
called
himself
the
Son
of
God
,
which
was
indeed
a
truth
;
yet
here
he
is
presented
as
a
malefactour
,
or
a
notorious
and
noxious
evil-doer
.
Whereby
he
would
,
partly
,
teach
,
what
we
indeed
were
in
whose
room
he
stood
:
even
such
notorious
delinquents
,
unworthy
to
live
on
the
earth
:
And
partly
,
he
would
sanctifie
unto
his
people
their
lying
under
unjust
imputations
&
calumnies
,
which
he
essayed
,
being
traduced
as
an
enemie
to
Caesar
;
and
would
sanctifie
unto
them
their
living
in
times
,
wherein
clearest
truthes
are
persecuted
under
odious
names
;
as
his
calling
himself
the
Son
of
God
was
accounted
blasphemy
.
2.
Men
may
be
very
lavish
in
blasting
the
reputation
of
others
,
who
yet
would
be
loath
to
be
so
dealt
with
by
others
;
but
ordinarily
,
they
who
make
an
idol
of
their
own
credit
,
do
regard
least
the
credit
of
others
;
for
,
they
stand
not
to
traduce
Christ
as
a
malefactour
,
who
yet
tak●
〈◊〉
that
Pilate
should
seem
to
rub
on
them
by
calling
〈◊〉
accusation
.
3.
It
is
an
old
trick
of
corrupt
Church-men
and
persecutors
,
to
abuse
civil
powers
,
and
to
make
use
of
any
respect
they
have
from
them
,
to
give
them
bad
impressions
of
the
godly
,
and
set
them
on
edge
against
them
;
as
here
these
corrupt
rulers
do
make
use
of
any
respect
Pilate
had
to
them
,
to
condemn
Christ
on
their
word
;
If
he
were
not
a
malefactour
,
we
would
not
have
delivered
him
up
unto
thee
.
4.
Men
ought
to
take
heed
how
they
employ
any
credit
God
hath
given
them
with
men
,
as
being
a
talent
for
the
use
whereof
they
will
be
called
to
an
account
;
And
it
is
an
evidence
that
mens
credit
,
authority
,
or
parts
,
are
plagued
to
them
,
when
they
hang
at
their
wrong
side
,
and
they
labour
to
turn
men
against
Christ
and
his
truth
,
because
such
as
they
are
against
him
;
as
here
,
notice
is
taken
that
they
employed
their
credit
in
this
wicked
way
.
See
John
7.48
,
49.
Verse
31.
Then
said
Pilate
unto
them
,
Take
ye
him
,
and
judge
him
according
to
your
law
.
The
Jewes
therefore
said
unto
him
,
It
is
not
lawful
for
us
to
put
any
man
to
death
.
32.
That
the
saying
of
Jesus
might
be
fulfilled
,
which
he
spake
,
signifying
what
death
he
should
die
.
Pilate
,
in
his
second
proposition
,
remits
the
trial
and
censure
of
Christ
to
themselves
,
to
be
gone
about
according
to
their
law
.
But
they
,
in
their
answer
,
decline
that
they
had
power
to
put
any
man
to
death
,
v.
31.
in
which
a
special
providence
is
remarked
,
v
32.
For
clearing
of
this
proposition
and
answer
,
and
the
whole
purpose
,
Consider
,
That
it
is
asserted
by
many
,
that
the
Jewes
being
now
under
the
power
of
the
Romans
,
though
they
had
not
power
to
inflict
capital
punishments
for
crimes
condemned
also
by
the
Roman
Lawes
;
yet
they
had
power
not
only
to
judge
of
lesser
faults
,
and
to
inflict
punishments
which
were
not
unto
death
,
but
might
also
put
men
to
death
for
blasphemy
against
God
and
their
own
Law
,
whereof
they
judge
Christ
to
be
guilty
.
Therefore
they
understand
this
speech
of
the
Jewes
,
It
is
not
lawful
for
us
to
put
any
man
to
death
,
as
importing
,
not
that
they
might
not
do
it
at
all
,
nor
yet
only
that
they
would
gratifie
Pilate
,
by
renouncing
their
power
,
that
they
might
engage
him
for
them
;
But
that
they
might
not
do
it
at
that
time
,
in
regard
of
the
holinesse
of
the
feast
,
for
which
cause
also
it
seems
that
Herod
delayed
the
intended
execution
of
Peter
,
till
after
Easter
,
Acts
12.4
.
And
they
strengthen
this
assertion
from
this
consideration
,
That
suppose
this
power
had
been
taken
from
them
,
yet
in
this
case
they
could
not
object
want
of
power
or
liberty
,
unlesse
it
had
been
because
of
the
holinesse
of
the
time
,
seeing
Pilate
had
granted
them
liberty
to
judge
him
.
But
whatever
be
asserted
to
this
purpose
,
yet
upon
accurate
search
of
the
Jewish
Records
,
and
other
passages
,
it
will
be
found
,
That
they
had
indeed
power
of
lesser
censures
,
or
punishments
,
as
may
be
gathered
from
Matth.
10.17
.
2
Cor.
11.24
.
That
they
had
also
power
in
capital
crimes
against
their
own
Religion
,
to
examine
the
nature
and
quality
of
the
offence
,
and
to
determine
what
it
deserved
,
as
they
did
in
Christs
case
,
John
19.7
.
and
Matth.
26.65
,
66.
and
in
doing
whereof
in
the
case
of
Paul
,
they
complain
that
they
were
interrupted
by
Lysias
,
Acts
24.5
,
6
,
7.
Neither
is
it
to
be
denied
also
,
that
in
their
practice
they
somewhat
went
further
,
and
in
a
tumultuous
way
did
cut
off
capital
offenders
,
(
as
they
conceived
them
to
be
)
in
the
matter
of
their
Religion
,
without
any
legal
processe
,
or
owning
of
the
Roman
Governour
.
But
as
for
matter
of
right
or
liberty
granted
then
by
the
Romans
,
they
had
no
power
at
all
to
put
any
to
death
,
till
he
were
brought
before
the
Governour
,
who
was
to
take
cognition
of
the
cause
,
and
to
give
out
sentence
,
and
see
it
executed
.
This
appeareth
all
along
here
,
in
their
bringing
Christ
unto
Pilate
,
after
they
had
condemned
him
,
in
their
very
clear
profession
of
the
want
of
power
in
this
place
,
and
in
their
prosecuting
Christ
incessantly
before
Pilates
judgement
seat
,
till
he
pronounced
sentence
against
him
.
We
do
not
finde
Pilate
in
the
first
entring
of
this
processe
,
give
any
hint
of
any
such
power
;
nor
is
it
to
be
doubted
,
but
if
they
had
any
such
power
,
or
had
they
looked
upon
Pilates
speech
,
as
giving
them
liberty
to
put
him
to
death
themselves
,
they
would
greedily
have
embraced
it
,
rather
then
put
the
matter
in
hazard
,
wherein
they
think
themselves
so
much
concerned
;
especially
now
when
they
finde
Pilate
like
to
stand
so
much
on
points
with
them
;
to
say
nothing
that
they
were
very
tender
in
the
matter
of
their
liberty
and
power
,
and
therefore
would
not
willingly
quit
any
right
they
had
,
or
slight
any
liberty
granted
them
.
And
if
they
who
did
persecute
Christ
to
death
in
the
time
of
the
feast
,
could
not
sentence
him
at
that
time
,
yet
(
no
doubt
)
on
the
former
considerations
,
they
would
have
kept
him
till
the
feast
was
over
,
for
which
they
might
have
a
guard
of
Roman
Souldiers
,
as
well
as
they
had
one
for
apprehending
him
.
These
things
being
considered
,
I
take
the
scope
and
meaning
of
these
verses
to
be
this
,
That
Pilate
;
partly
,
having
no
will
to
meddle
with
Christ
,
whom
he
knew
to
be
delivered
to
him
for
envy
,
and
partly
,
being
irritate
by
their
presumptuous
and
illegal
answer
to
his
proposition
,
v.
29
,
30.
doth
remit
the
matter
back
to
themselves
,
that
if
they
judged
him
worthy
only
of
some
lesser
punishment
,
they
might
inflict
the
same
according
to
the
liberty
yet
continued
with
them
:
Or
if
they
meant
that
he
deserved
more
,
even
death
,
when
they
called
him
a
malefactour
,
he
,
(
in
a
bitter
taunt
)
declares
that
if
that
were
their
way
according
to
their
laws
and
Religion
,
to
condemne
a
man
upon
trust
,
and
put
him
to
death
without
an
accusation
and
formal
processe
,
he
he
would
let
them
do
on
;
But
as
for
him
,
if
he
knew
not
the
crime
to
cognosce
upon
it
,
he
would
never
be
their
executioner
to
pronounce
sentence
and
execute
it
,
such
procedure
being
no
wayes
agreeable
to
the
Roman
custome
,
Act.
25.16
.
And
so
his
speech
is
rather
a
sharp
reflection
upon
them
and
their
laws
,
then
any
permission
to
them
to
execute
any
such
power
.
The
Jewes
,
in
their
reply
,
declare
that
they
had
no
power
at
all
to
put
any
man
to
death
,
and
therefore
had
brought
him
to
him
.
Whereby
they
both
intimate
that
they
thought
that
he
deserved
more
then
they
had
power
to
inflict
,
and
withal
,
they
would
pacifie
Pilate
,
by
acknowledging
his
power
,
and
declaring
how
they
were
content
he
should
exerce
it
among
them
.
But
in
all
this
John
observeth
a
providence
of
God
,
Not
that
the
Jewes
employed
not
the
power
which
they
had
,
or
was
now
permitted
to
them
,
to
put
him
to
death
.
Nor
yet
only
that
they
did
it
not
tumultuously
;
But
that
they
had
no
such
power
at
all
;
that
so
he
might
(
according
to
his
own
prediction
,
Matth.
20.19
.
Joh.
12.32
.
)
die
under
a
Pagan
Ruler
,
and
might
dye
a
Roman
death
and
be
crucified
,
which
was
more
significant
then
stoning
,
the
ordinary
death
inflicted
by
the
Jewes
for
blasphemy
,
Lev.
24.16
.
which
was
the
crime
they
falsly
charged
on
Christ
,
Joh.
9.7
.
Matth.
26.65
,
66.
and
would
have
stoned
him
for
it
before
,
Joh.
10.33
.
From
these
verses
thus
cleared
.
Learn
,
1.
Even
Pagans
may
be
more
clear
and
just
in
their
proceedings
with
Christ
and
his
followers
,
then
corrupt
men
in
the
Church
,
who
have
abused
the
offer
of
much
grace
;
for
,
so
doth
appear
here
in
Pilate
and
these
Rulers
of
the
Jewes
;
He
doth
not
suppose
Christ
to
be
guilty
of
so
much
as
they
intend
,
nor
is
he
so
forward
and
informal
as
they
are
.
2.
It
is
the
great
sin
of
many
men
,
that
having
no
true
piety
,
they
will
yet
pretend
to
much
of
it
;
Whereby
,
and
by
their
unanswerable
walking
,
they
expose
Religion
to
reproach
,
and
render
it
detestable
,
even
to
Pagans
:
for
,
their
presumptuous
commending
of
themselves
,
to
commend
an
injust
procedure
against
Christ
,
v.
30.
draweth
out
from
Pilate
this
●art
reflexion
upon
their
law
and
Religion
,
Take
ye
him
,
and
judge
him
according
to
your
law
.
3.
It
is
also
ordinary
with
God
,
to
expose
these
justly
to
reproach
,
who
hunt
after
the
idol
of
their
own
credit
,
in
a
sinful
way
;
for
,
this
also
reflects
upon
themselves
,
as
well
as
upon
their
law
.
4.
It
is
no
strange
thing
to
see
many
idols
of
men
stoop
and
give
place
to
greater
idols
,
coming
in
competition
therewith
;
And
,
particularly
,
malice
against
Christ
,
his
truth
and
followers
,
is
ordinarily
so
violent
in
persecutors
,
that
they
will
renounce
their
credit
and
pack
up
injuries
very
grievous
to
them
,
to
get
that
satisfied
:
for
this
speech
,
it
is
not
lawful
for
us
to
put
any
man
to
death
,
is
not
only
an
ingenuous
acknowledgement
,
that
they
had
no
power
to
deal
with
Christ
as
they
thought
he
deserved
,
but
points
out
also
,
how
they
startle
not
at
this
check
given
them
,
but
insinuate
with
him
,
as
acquiescing
in
their
want
of
power
(
which
yet
was
the
thing
they
most
affected
)
that
so
they
might
get
him
on
their
side
,
to
condemne
Christ
.
5.
The
Lord
hath
a
supreme
hand
and
providence
in
the
least
things
which
concerne
Christ
and
his
followers
,
and
especially
in
their
sufferings
;
for
,
that
they
want
power
,
and
he
is
left
in
Pilates
hand
,
there
was
a
providence
in
it
,
That
the
saying
of
Jesus
might
be
fulfilled
,
&c.
6.
In
this
way
of
Christs
dying
under
a
stranger
,
and
by
crucifying
,
omitting
what
hath
been
said
on
v.
28.
and
may
be
further
spoken
of
his
being
crucified
,
in
its
proper
place
.
These
passages
of
providence
come
to
be
observed
.
1.
That
Christ
is
a
faithful
keeper
of
his
word
,
and
will
not
faile
to
see
that
performed
which
he
speaks
therein
;
for
,
so
appeareth
in
the
first
place
;
all
these
things
were
,
that
the
saying
of
Jesus
might
be
fulfilled
,
and
he
might
be
found
true
in
his
predictions
.
2.
That
Christ
is
the
true
Messiah
,
as
being
sent
into
the
world
,
when
now
the
Scepter
was
departed
from
Judah
,
according
to
the
prophecy
,
Gen.
49.10
.
for
,
he
foretold
this
death
,
and
his
delivering
to
the
Gentiles
to
be
crucified
,
when
the
Jewes
wanted
power
,
as
here
they
confesse
,
that
this
might
contribute
to
the
confirmation
of
this
great
truth
.
3.
Christ
would
be
put
to
a
most
cursed
,
ignominious
and
painful
death
,
that
he
might
testifie
his
love
to
his
own
,
and
fully
satisfie
for
them
,
and
might
lead
them
to
inherit
a
blessing
;
for
,
all
these
concurred
in
this
death
;
A
more
easie
way
of
it
being
long
ago
pronounced
accursed
,
Deut.
21.23
.
he
would
choose
the
most
accursed
kinde
of
it
,
which
withall
was
most
ignominious
and
painfull
.
4.
Christ
also
by
his
posture
in
this
death
,
being
lifted
up
with
his
armes
stretched
out
upon
the
crosse
,
would
invite
all
his
people
to
look
and
come
to
him
,
who
stands
with
open
armes
ready
to
receive
them
,
and
make
them
partakers
of
his
purchase
.
Verse
33.
Then
Pilate
entred
into
the
Judgement-hall
again
,
and
called
Jesus
,
and
said
unto
him
,
Art
thou
the
King
of
the
Jewes
?
34.
Jesus
answered
him
,
Sayest
thou
this
thing
of
thy selfe
?
or
did
others
tell
it
thee
of
me
?
Followeth
,
to
v.
38.
the
third
branch
of
this
par●
of
the
Chapter
,
containing
Pilates
examination
of
Christ
,
and
his
answers
to
his
questions
.
Concerning
which
,
we
are
to
conceive
that
Pilate
following
his
own
way
,
will
have
some
accusation
against
him
before
he
proceed
;
And
they
to
satisfie
him
,
do
accuse
Christ
of
affecting
a
Kingdome
,
as
is
recorded
,
Luk.
23.2
.
Upon
which
Pilate
proceeds
to
the
examination
.
It
may
be
taken
up
in
three
discourses
betwixt
him
and
Christ
:
In
the
first
whereof
(
in
these
verses
)
Pilate
enquireth
if
he
was
the
King
of
the
Jewes
,
and
would
grant
that
crime
whereof
they
accused
him
;
Christ
desires
,
in
the
first
place
,
before
he
answer
,
whence
that
accusation
might
flow
,
whither
from
his
own
apprehension
,
or
from
the
Jewes
:
Whereby
he
would
put
Pilate
to
it
,
to
consider
,
either
his
own
simplicity
,
if
he
himselfe
did
suspect
him
to
be
a
King
,
such
a
one
as
he
dreamt
of
,
when
yet
he
saw
nothing
in
him
like
such
a
state
;
or
,
his
levity
and
credulity
,
if
he
did
receive
such
an
improbable
report
and
delation
from
others
;
or
his
injustice
,
if
to
please
malicious
delators
and
accusers
,
he
intended
that
process
against
him
Whence
learn
,
1.
It
is
a
plague
upon
the
children
of
men
,
that
all
of
them
by
nature
have
still
somewhat
to
make
them
jealous
of
Christ
,
and
afraid
of
him
and
his
company
;
for
,
as
the
Pharisees
feared
the
blasting
of
their
reputation
by
him
,
and
others
are
afraid
that
he
will
not
give
liberty
to
their
lusts
,
so
Pilate
hath
his
own
prejudice
,
in
that
he
is
accused
to
be
the
King
of
the
Jewes
.
Happy
are
they
who
are
delivered
from
prejudices
at
him
.
2.
It
is
,
in
particular
,
the
great
prejudice
of
Rulers
and
great
men
against
Christ
,
that
they
apprehend
that
his
Kingdome
and
power
in
his
Church
is
prejudicial
to
their
authority
and
power
in
the
earth
;
for
,
that
is
the
thing
Pilate
fears
,
when
he
enquires
,
Art
thou
the
King
of
the
Jewes
?
3.
It
is
exceeding
reproachful
either
lightly
to
take
up
,
or
lightly
to
receive
and
hearken
unto
calumnies
and
reproaches
,
cast
upon
men
,
or
yet
to
gratifie
these
who
are
known
to
pursue
the
innocent
maliciously
;
for
,
so
much
doth
Christs
questions
to
Pilate
point
at
.
4.
Men
ought
not
to
be
born
with
,
in
their
dallying
with
conscience
and
justice
,
especially
in
matters
which
concerne
God
and
his
truth
,
but
should
be
put
to
it
,
either
altogether
to
disclaime
conscience
,
and
equity
,
or
else
to
walk
according
to
the
rules
thereof
;
for
,
so
much
also
do
Christs
questions
drive
Pilate
unto
,
that
he
would
not
dally
in
this
processe
,
if
in
his
conscience
he
knew
it
but
frivolous
and
invented
by
malice
.
Ver.
35.
Pilate
answered
,
Am
I
a
Jew
?
thine
own
nation
,
and
the
chiefe
Priests
have
delivered
thee
unto
me
:
What
hast
thou
done
?
36.
Jesus
answered
,
My
Kingdome
is
not
of
this
world
:
if
my
Kingdome
were
of
this
world
,
then
would
my
servants
fight
,
that
I
should
not
be
delivered
to
the
Jewes
;
but
now
is
my
Kingdome
not
from
hence
.
In
the
second
discourse
,
Pilate
being
a
little
commoved
,
declines
being
the
author
of
this
accusation
,
as
being
no
Jew
,
nor
acquaint
with
their
contraversies
,
nor
caring
for
their
Religion
,
or
the
King
they
expected
;
And
fathers
this
whole
business
on
the
Jewes
;
Christs
own
countrey-men
,
and
their
Church-Rulers
,
withal
desiring
to
know
what
he
had
done
which
might
so
incense
them
against
him
,
v.
35.
Christ
,
having
reasoned
with
the
man
,
doth
now
come
expressely
to
answer
to
the
accusation
concerning
his
Kingdome
,
and
speaks
so
much
of
it
,
negatively
,
as
might
satisfie
Pilate
;
that
it
might
well
enough
consist
with
the
safety
of
the
Roman
state
:
Therefore
he
sheweth
that
his
Kingdome
was
not
a
worldly
Kingdome
,
and
for
proofe
thereof
,
he
instanceth
how
far
he
was
from
aspiring
to
a
Kingdome
by
force
of
armes
,
in
that
he
would
not
so
much
as
permit
his
servants
to
fight
in
his
defence
,
as
they
offered
to
do
,
when
the
Jewes
came
to
take
him
.
Whence
learn
,
1.
Pilates
commotion
,
evidenced
in
his
reply
,
Am
I
a
Jew
?
did
not
only
flow
from
his
respect
to
his
credit
,
which
he
could
not
suffer
that
Christ
should
touch
upon
,
how
justly
soever
;
but
also
that
his
natural
conscience
was
touched
,
and
that
he
is
not
willing
Christ
should
put
his
conscience
to
it
,
seeing
he
could
not
follow
it
,
and
yet
keep
his
politick
smooth
way
.
It
teacheth
,
That
they
who
not
only
are
sinfully
tender
of
their
credit
,
but
they
to
whom
a
conscience
(
what
they
have
of
it
)
is
a
vexation
,
and
a
crosse
to
their
designes
,
will
readily
meet
with
many
vexations
by
reason
thereof
,
and
in
end
make
shipwrack
of
it
;
As
it
fared
with
Pilate
,
who
is
here
,
irritate
,
knowing
that
Christ
touched
him
in
the
quick
,
and
afterward
giveth
up
himselfe
,
to
go
over
the
belly
of
his
conscience
.
2.
Even
moral
civility
in
men
will
account
it
as
great
a
reproach
as
may
be
,
and
a
matter
of
shame
,
to
be
the
author
and
inventer
of
calumnies
and
reproaches
against
others
;
for
,
Pilate
declines
this
,
and
fastens
it
upon
the
Jewes
,
thine
own
nation
,
and
the
chief
Priests
have
delivered
thee
unto
me
.
3.
Such
is
the
iniquitie
and
corruption
of
time
,
that
hardly
shall
the
most
injust
aspersion
be
cast
on
any
,
but
it
will
leave
some
impression
of
guilt
,
at
least
with
some
;
Therefore
,
albeit
Pilate
knew
the
Jewes
accusation
to
be
frivolous
,
and
of
envy
,
yet
it
gives
him
occasion
to
suspect
some
quarrel
,
which
causeth
to
enquire
,
What
hast
thou
done
?
4.
Not
only
hath
Christ
,
as
God
,
an
universal
Kingdome
of
power
and
providence
,
even
over
the
highest
of
men
,
Dan.
2.21
.
1
Tim.
6.15
.
Prov.
8.15
,
16.
But
,
as
Mediatour
,
he
hath
a
donative
Kingdome
in
and
over
his
Church
,
to
the
preservation
and
propagation
whereof
,
his
Kingdome
of
power
is
subservient
,
Matth.
28.18
,
19.
for
,
so
is
here
imported
,
that
even
in
his
state
of
exinanition
,
he
hath
a
Kingdome
,
my
Kingdome
.
5.
It
is
no
strange
thing
to
see
truth
so
misrepresented
as
may
stumble
many
,
which
yet
being
heard
and
cleared
,
will
offend
none
;
for
,
whereas
this
truth
,
that
he
is
a
King
,
was
so
represented
as
might
offend
Pilate
,
Christ
lets
him
see
that
this
needed
not
at
all
stumble
him
.
6.
Albeit
Christs
Kingdome
be
in
the
world
,
yet
it
is
not
of
the
world
;
Not
only
in
respect
of
the
subjects
,
who
ought
not
to
be
of
the
world
,
but
chiefly
,
in
opposition
to
worldly
Kingdomes
;
The
benefits
thereof
not
being
earthly
,
Rom.
14.17
.
it
being
managed
in
a
spiritual
way
,
and
with
spiritual
weapons
,
2
Cor.
10.4
.
and
coming
without
external
pomp
and
observation
,
like
unto
the
Kingdomes
of
the
world
,
Luk.
17.20
,
21.
for
,
so
much
is
imported
in
this
assertion
,
my
Kingdome
is
not
of
this
world
,
whereby
he
removeth
all
cause
of
fear
in
Pilate
.
7.
It
is
the
property
of
Christs
subjects
and
servants
,
to
be
affectionate
to
their
Lord
and
Master
,
and
to
be
ready
to
do
whatsoever
is
lawful
for
the
good
of
his
Kingdome
;
for
,
so
is
imported
in
that
his
servants
would
fight
,
if
it
had
been
warrantable
.
And
hereof
all
made
offer
,
and
Peter
gave
a
rash
proofe
,
as
we
heard
on
v.
10.
8.
It
is
an
evidence
that
Christs
Kingdome
is
spiritual
,
that
it
is
carried
on
not
by
force
of
armes
,
as
worldly
Kingdomes
are
,
but
by
spiritual
means
;
Therefore
,
doth
Christ
confirme
his
assertion
(
not
by
Scripture
,
which
Pilate
knew
not
,
but
)
by
that
known
instance
,
If
my
Kingdome
were
of
this
world
,
then
would
my
servants
fight
,
that
I
should
not
be
delivered
to
the
Jewes
.
Whereas
private
men
aspiring
to
a
worldly
Kingdome
,
do
use
violence
and
force
of
armes
,
he
had
prohibited
his
disciples
to
fight
in
his
defence
in
the
Garden
.
This
is
not
to
be
understood
,
as
if
Christ
disallowed
that
they
to
whom
he
hath
given
the
sword
,
should
defend
his
Kingdome
therewith
;
for
,
if
Magistrates
,
even
as
Magistrates
,
should
be
nursing
Parents
to
the
Church
,
and
ought
to
kisse
the
Son
,
as
the
Scriptures
do
record
,
then
certainly
they
may
and
should
employ
their
power
as
Magistrates
,
for
removing
of
Idolatry
,
and
setting
up
the
true
worship
of
God
,
and
for
defending
thereof
against
violence
.
But
Christs
purpose
and
scope
in
this
may
be
fully
taken
up
in
these
.
1.
Christ
in
his
present
state
of
humiliation
,
came
into
the
world
,
not
to
get
visible
powers
on
his
side
,
but
to
abase
himselfe
and
suffer
,
Matth.
20.28
.
And
to
this
the
words
in
the
text
relate
,
while
it
is
said
,
they
did
not
fight
,
that
I
should
not
be
delivered
to
the
Jewes
.
But
in
his
state
of
exaltation
,
he
hath
given
,
and
will
give
more
ample
proofes
of
his
power
,
even
in
crushing
Kings
and
Potentates
,
who
oppose
him
and
his
Kingdome
,
Psal.
2.9
,
10
,
12.
and
110.5
,
6.
(
which
is
sometime
brought
to
passe
by
warre
)
and
in
employing
the
Kings
of
the
earth
to
hate
the
whore
and
burn
her
with
fire
,
Rev.
17.16
.
2.
Christ
by
hindering
his
servants
to
fight
,
who
were
but
private
men
as
to
any
civil
power
and
officers
in
his
Church
;
hath
taught
;
That
private
men
are
not
warranted
to
draw
the
sword
,
were
it
even
in
defence
of
Religion
,
but
they
ought
to
maintain
it
by
suffering
,
when
called
to
that
extremity
.
And
,
That
the
sword
is
not
the
weapon
put
in
Church-mens
hands
for
the
defence
of
Religion
.
3.
By
this
inhibition
also
,
as
it
relates
to
Pilates
apprehensions
,
we
are
taught
,
That
it
is
not
lawful
for
professours
of
Religion
to
take
up
armes
for
this
end
,
that
they
may
,
under
pretext
of
Religion
,
set
up
any
such
Kingdome
as
Pilate
might
apprehend
,
to
the
prejudice
of
the
lawful
Magistrate
;
But
it
is
the
will
of
Christ
,
That
they
enjoy
their
power
and
dignity
(
they
allowing
Christ
the
exercise
of
his
spiritual
Kingdome
)
That
Religion
commend
it selfe
by
loyalty
to
authority
,
and
by
avoiding
of
sedition
;
and
,
That
Religion
or
Saintship
be
no
sufficient
ground
to
warrant
men
to
entitle
themselves
to
any
power
in
the
State
,
to
which
they
have
no
lawful
calling
;
but
rather
,
That
it
teach
them
to
keep
and
adorne
their
stations
.
4.
Whatever
case
may
warrant
fighting
in
defence
of
Religion
,
yet
the
influence
thereof
is
but
very
accidental
,
as
to
this
great
end
of
promoting
the
spiritual
Kingdome
of
Christ
;
for
,
not
only
did
the
Gospel
overspread
much
of
the
world
,
by
the
preaching
and
sufferings
of
professours
,
before
Magistrates
did
befriend
it
;
but
even
their
power
,
when
it
is
employed
,
can
but
reach
to
set
up
the
outward
exercise
of
Religion
,
and
to
the
repelling
of
external
force
,
but
can
,
its
alone
,
do
nothing
to
the
conscience
,
or
to
the
keeping
out
of
Satan
,
which
is
effectuate
only
by
Christs
Spirit
accompanying
and
blessing
his
own
spiritual
weapons
.
Doct.
9.
Mens
practice
is
the
clearest
proofe
of
their
way
and
inclinations
,
whereby
men
ought
in
charity
to
judge
of
them
,
unlesse
they
have
strong
evidences
to
the
contrary
:
Therefore
upon
this
,
that
his
servants
did
not
fight
,
Christ
clearly
inferreth
,
But
now
is
my
Kingdome
not
from
hence
.
Ver.
37.
Pilate
therefore
said
unto
him
,
Art
thou
a
King
then
?
Jesus
answered
,
Thou
sayest
that
I
am
a
King
.
To
this
end
was
I
borne
,
and
for
this
cause
came
I
into
the
world
,
that
I
should
bear
witnesse
unto
the
truth
:
every
one
that
is
of
the
truth
,
heareth
my
voyce
.
In
the
third
discourse
,
Pilate
,
gathering
from
what
Christ
had
said
of
his
Kingdome
,
that
he
held
himselfe
to
be
a
King
,
desires
a
clear
confession
thereof
;
and
Christ
giveth
him
that
good
confession
mentioned
,
1
Tim
6.13
.
Adding
,
1.
That
he
came
into
the
world
to
bear
witnesse
unto
the
truth
,
where
,
without
distinguishing
curiously
betwixt
his
being
born
,
as
being
spoken
in
relation
to
his
person
,
or
humane
nature
subsisting
in
it
,
and
his
coming
into
the
world
,
in
relation
to
his
office
;
(
seeing
both
may
be
looked
on
,
as
one
and
the
same
)
we
may
look
upon
this
,
either
generally
,
that
his
office
at
this
time
was
,
in
part
,
to
preach
truth
and
avow
it
,
and
to
prove
himselfe
a
King
,
by
making
it
successeful
,
and
to
confirme
it
by
his
suffering
;
O●
,
more
particularly
,
that
he
came
into
the
world
,
to
beat
witnesse
to
this
truth
,
that
he
was
a
King
,
and
so
to
publish
that
decree
,
Psal.
2.6
,
7.
and
avow
it
to
the
death
.
2.
He
addeth
,
that
every
one
that
is
of
the
truth
heareth
his
voyce
;
whereby
he
prevents
an
objection
that
might
be
moved
against
the
truth
of
his
doctrine
and
witnesse
,
as
being
so
ill
entertained
;
and
cleareth
,
that
,
however
few
do
receive
it
,
either
his
doctrine
in
general
,
or
this
in
particular
,
that
he
is
a
King
:
Yet
,
this
doth
not
make
void
the
truth
thereof
,
seeing
all
who
are
of
the
truth
,
or
borne
of
God
,
and
begotten
by
the
Word
of
truth
,
and
who
love
the
truth
,
and
do
not
delight
in
lyes
,
will
hear
him
,
and
embrace
his
doctrine
and
testimony
.
Doct.
1.
Sufferers
may
expect
they
will
have
to
do
with
politick
and
quick
sighted
men
,
who
will
sift
all
their
discourses
,
and
draw
out
their
minde
concerning
these
things
wherein
they
think
they
may
have
most
advantage
of
them
;
for
,
so
doth
Pilate
,
upon
Christs
former
discourse
,
urge
him
to
speak
it
out
,
Art
thou
a
King
then
?
Yet
not
so
much
(
as
appears
from
the
sequel
,
in
that
he
troubled
him
not
for
it
)
because
of
any
fear
he
had
of
his
Kingdome
,
as
to
try
if
he
would
adhere
to
such
a
ridiculous-like
profession
,
which
in
his
judgement
might
expose
him
to
mockery
and
contempt
.
2.
Truth
ought
to
be
stoutly
maintained
and
avowed
,
when
we
are
called
to
it
,
how
absurd
so
ever
it
seem
to
be
in
it selfe
,
and
how
unpleasant
so
ever
it
seem
to
be
unto
men
;
for
,
so
doth
Christ
here
answer
,
Thou
sayest
that
I
am
a
King
,
or
,
it
is
so
,
as
thou
sayest
,
and
thou
tightly
gatherest
it
from
my
words
.
A
stout
confession
,
as
to
the
matter
of
it
,
and
yet
modest
,
as
to
the
manner
,
in
that
he
doth
it
not
vauntingly
,
but
simply
,
thou
sayest
it
,
and
after
cleareth
that
he
did
it
out
of
conscience
and
duty
;
to
shew
that
courage
and
modesty
must
go
together
in
owning
of
truth
.
3.
Christ
is
indeed
King
of
his
Church
;
And
where
he
gathereth
his
Church
,
there
he
sets
up
his
Kingdome
,
wherein
his
laws
are
to
be
obeyed
and
acknowledged
by
his
subjects
,
and
which
he
will
protect
and
defend
,
in
despite
of
all
his
enemies
;
for
,
this
truth
is
clearly
held
out
here
,
for
the
Churches
comfort
,
thou
sayest
that
I
am
a
King
.
4.
By
persecution
the
Lord
giveth
occasion
to
his
servants
to
publish
truth
,
and
make
it
known
to
the
greatest
of
men
,
who
possibly
otherwise
would
never
hear
so
much
of
it
,
as
is
then
spoken
in
their
own
audience
;
for
,
by
Christs
suffering
,
Pilate
cometh
to
hear
his
doctrine
,
and
that
concerning
his
Kingdome
.
And
beside
this
also
,
their
very
sufferings
invite
men
to
enquire
after
their
doctrine
for
which
they
suffer
;
which
probably
otherwise
they
had
not
taken
notice
of
,
Phil.
1.12
,
13.
5.
Every
man
is
sent
into
the
world
,
and
employed
by
God
,
for
some
end
and
service
,
which
they
should
much
minde
,
and
labour
to
be
faithful
in
their
employment
and
trust
,
upon
all
hazards
;
Therefore
doth
Christ
,
as
man
and
Mediatour
,
look
to
the
end
for
which
he
was
born
,
and
the
cause
for
which
he
came
into
the
world
;
which
being
to
bear
witnesse
unto
the
truth
,
therefore
he
will
here
avow
it
on
all
hazards
,
even
before
Pilate
.
6.
As
it
is
the
eminent
imployment
put
upon
all
professours
of
Religion
,
that
they
bear
witnesse
to
the
truth
,
or
give
a
testimony
to
the
worth
thereof
;
Partly
,
by
their
open
avowing
of
it
and
suffering
for
it
,
when
they
are
called
to
it
in
times
of
hazard
;
and
partly
,
in
their
ordinary
carriage
,
by
publishing
truth
in
their
stations
,
by
subjecting
their
walking
,
thoughts
,
and
reasonings
to
it
,
and
by
magnifying
the
truth
thereof
,
in
opposition
to
their
tentations
and
discouragements
,
which
when
men
neglect
,
they
will
never
prove
stout
in
suffering
for
it
;
And
particularly
,
they
are
bound
to
bear
witnesse
unto
the
Kingdome
of
Christ
:
So
Christ
himselfe
is
the
great
Captain
of
these
witnesses
;
He
is
the
great
preacher
of
truth
,
whose
powerful
Scepter
,
as
a
King
,
is
the
Word
of
truth
;
who
stands
for
the
maintenance
of
truth
,
and
particularly
this
truth
,
that
he
is
a
King
over
his
own
Church
,
to
order
the
affairs
thereof
;
and
,
who
did
seal
this
,
and
the
whole
truths
of
God
,
by
his
blood
:
for
,
he
declareth
this
to
be
one
of
his
great
ends
and
works
in
the
world
,
to
bear
witnesse
unto
the
truth
,
as
a
pattern
to
all
others
in
their
stations
,
and
an
encouragement
to
all
who
follow
his
pattern
,
that
they
have
such
a
Champion
of
truth
,
who
yet
doth
maintain
it
,
though
he
come
no
more
into
the
world
in
person
,
nor
suffer
any
more
.
7.
Albeit
the
most
part
of
the
world
do
little
regard
Christs
doctrine
,
yet
it
is
the
very
truth
,
and
all
the
lovers
and
friends
of
truth
will
own
it
,
and
who
so
do
otherwise
,
they
bewray
their
own
estrangement
from
truth
,
and
are
indeed
delighters
in
lyes
;
for
,
every
one
that
is
of
the
truth
,
heareth
my
voyce
.
Verse
38.
Pilate
saith
unto
him
,
What
is
truth
?
And
when
he
had
said
this
,
he
went
out
again
unto
the
Jewes
,
and
saith
unto
them
,
I
finde
in
him
no
fault
at
all
.
In
the
last
branch
of
this
part
of
the
chapter
is
recorded
Pilates
carriage
and
dealing
with
Christs
accusers
,
after
his
examination
of
him
,
and
that
in
two
particulars
:
The
first
whereof
is
,
that
Pilate
abruptly
breaking
off
the
Conference
with
Christ
,
disdainfully
enquiring
what
truth
is
,
he
goeth
forth
to
the
Jews
,
and
absolveth
Christ
,
declaring
that
he
judged
him
innocent
.
Whence
learn
,
1.
Christ
and
his
followers
may
seem
oft-times
great
fooles
in
their
sufferings
,
as
suffering
for
things
of
no
moment
in
the
esteem
of
men
,
who
(
as
the
Lord
oft-times
draweth
the
controversie
for
which
the
godly
suffer
,
to
a
very
small
haire
and
point
of
truth
;
so
they
account
it
great
folly
for
men
to
suffer
for
any
divine
truth
;
for
,
so
much
doth
Pilates
question
,
What
is
truth
?
import
.
He
propounds
it
,
not
so
much
for
satisfaction
,
seeing
he
went
out
not
waiting
for
an
answer
,
as
testifying
that
he
looked
on
truth
,
and
particularly
,
that
which
Christ
now
avowed
,
as
a
very
trivial
thing
for
him
to
hazard
so
much
upon
.
2.
Mens
own
wit
and
knowledge
is
so
great
an
idol
to
them
,
that
they
can
hardly
endure
to
be
reputed
ignorant
,
or
to
esteem
of
any
truth
as
excellent
,
wherewith
they
are
not
acquainted
;
for
,
this
also
occasioned
Pilates
disdainful
question
,
to
which
he
will
not
stay
for
an
answer
.
He
could
not
endure
to
heare
that
truth
commended
,
the
knowledge
whereof
(
as
he
might
gather
from
Christs
last
words
)
was
wanting
in
him
,
and
the
Romanes
,
who
were
reputed
so
wise
a
people
.
3.
Christ
was
cleared
,
even
by
his
enemies
and
persecutors
,
to
be
innocent
in
his
own
person
,
that
beleevers
may
be
confirmed
in
the
faith
of
his
suffering
for
them
,
and
his
standing
in
their
room
,
and
of
his
fitnesse
for
that
work
,
being
a
spotlesse
sacrifice
;
Therefore
,
it
is
recorded
,
that
he
went
out
again
to
the
Jewes
,
(
who
would
not
enter
to
him
,
v.
29.
)
and
saith
unto
them
,
I
finde
in
him
no
fault
at
all
.
4.
Mens
passions
,
and
particular
prejudices
and
resentments
against
persons
,
ought
not
to
blind
their
judgements
,
nor
byasse
them
in
cognoscing
upon
causes
;
for
,
this
is
commendable
in
Pilate
,
that
though
he
had
been
somewhat
commoved
,
v.
35.
and
not
much
taken
with
what
Christ
said
of
truth
,
yet
when
he
cometh
out
,
he
saith
,
I
finde
in
him
no
fault
at
all
.
5.
The
Lord
can
make
use
,
not
only
of
mens
natural
conscience
,
but
,
even
of
their
Atheistical
disposition
and
contempt
of
truth
and
Religion
,
to
bring
about
the
good
of
sufferers
,
when
he
pleaseth
,
in
the
vindication
of
their
innocency
;
Whereby
he
teacheth
them
to
eye
him
much
,
who
can
make
what
use
he
pleaseth
of
every
thing
;
for
,
it
was
Pilates
contempt
of
what
Christ
preached
of
his
Kingdome
and
truth
,
in
the
beginning
of
the
verse
which
concurreth
with
his
natural
conscience
,
to
make
him
think
nothing
of
the
accusation
,
and
absolve
him
.
So
also
was
Paul
released
,
Acts
18.12.16
.
Verse
39.
But
ye
have
a
custome
that
I
should
release
unto
you
one
at
the
Passeover
:
will
ye
therefore
that
I
release
unto
you
the
King
of
the
Jewes
?
40.
Then
cried
they
all
again
,
saying
,
Not
this
man
,
but
Barabbas
.
Now
Barabbas
was
a
robber
.
In
the
next
place
,
Pilate
having
absolved
Christ
,
endeavours
also
to
release
him
with
the
Jewes
good
liking
;
And
taking
occasion
of
their
custome
of
having
some
one
prisoner
released
to
them
at
the
feast
of
the
Passeover
,
he
propounds
(
as
is
marked
,
Matth.
27.17
.
)
Barabbas
,
a
murtherer
,
and
Christ
,
to
them
,
insinuating
his
desire
that
they
should
choose
Christ
;
but
they
generally
(
both
Rulers
,
and
the
people
perswaded
by
them
,
Matth.
27.20
.
)
do
refuse
him
,
and
seek
Barabbas
to
be
set
at
liberty
:
As
for
this
custome
of
the
Jewes
,
it
appears
not
to
have
been
devised
by
the
Roman
Governours
,
for
gratifying
of
the
Jewes
,
but
a
custome
of
their
own
,
invented
in
their
declining
times
to
honour
their
feast
of
the
Passeover
,
and
to
be
some
memorial
of
their
redemption
from
Egypt
,
and
of
their
so
much
desired
liberty
.
And
now
having
no
power
themselves
to
release
whom
they
would
,
they
have
recourse
to
the
Governour
,
who
was
necessitate
to
yield
to
their
custome
,
Luke
23.
17.
belike
,
to
prevent
tumults
.
And
as
for
the
nature
of
this
custom
,
as
it
was
sinful
of
themselves
,
to
devise
any
thing
relating
to
their
sacred
solemnities
,
and
to
dispense
with
the
Law
of
God
,
requiring
that
justice
should
be
execute
against
malefactours
;
so
in
this
particular
,
they
manage
it
most
wickedly
,
in
pre●●●ing
a
〈◊〉
malefactour
to
innocent
Christ
.
Do●t
.
1.
Long
in●●terate
customes
do
ordinarily
prevail
much
among
people
,
were
they
never
so
sinful
and
abominable
,
〈◊〉
much
the
more
,
as
they
have
any
spacious
pretext
:
As
here
,
their
continues
a
wicked
custome
,
of
releasing
one
at
the
Passeover
,
gilded
over
with
a
pretext
of
respect
to
that
feast
,
which
yet
indeed
made
it
the
more
abominable
before
God
,
that
such
a
course
should
pretend
any
relation
to
his
Ordinance
.
2.
If
we
look
on
Pilates
part
in
this
procedure
,
it
may
teach
;
partly
,
That
humane
policie
,
and
carnal
friends
,
and
their
interposing
,
will
readily
do
Christ
and
his
followers
little
successeful
service
in
a
strait
;
for
,
he
doth
but
deal
for
Christ
in
a
politick
way
;
which
did
not
avail
.
Partly
,
that
whatever
men
have
of
a
conscience
of
duty
,
yet
that
doth
not
avail
before
God
,
so
long
as
they
put
not
forth
themselves
to
the
utmost
,
in
their
stations
,
to
see
that
done
which
is
right
;
for
,
albeit
Pilates
endeavors
serve
indeed
to
clear
Christs
innocencie
,
and
that
Pilate
in
conscience
judged
him
so
;
yet
all
that
is
not
enough
in
him
,
seeing
he
did
not
employ
his
authority
and
power
to
rescue
and
defend
the
innocent
,
but
doth
only
essay
oratory
and
policie
:
and
partly
,
that
such
as
would
faithfully
follow
conscience
and
light
,
had
need
to
hold
a
loose
g●ip
of
all
other
enjoyments
and
interests
,
and
particularly
,
to
avoid
affectation
of
popularity
;
for
,
this
was
Pilates
snare
,
that
though
he
judged
Christ
innocent
,
and
that
he
ought
to
be
delivered
,
yet
not
being
willing
to
lose
the
people
;
he
only
useth
insinuations
and
policies
,
will
ye
that
I
release
unto
you
the
King
of
the
Jewes
?
3.
If
we
look
on
the
Jewes
proceeding
in
this
business
,
it
may
teach
,
partly
,
That
men
obdured
and
hardned
by
Gods
judicial
stroak
,
will
neither
regard
civility
,
reason
,
nor
common
sense
;
light
will
not
convince
them
,
nor
equity
perswade
them
to
what
is
right
;
for
,
so
appeared
in
these
obstinate
Jewes
:
albeit
Pilates
procedure
was
very
effectual
in
its
kinde
;
for
he
propounds
to
their
choice
with
Christ
,
a
man
whom
common
civility
might
make
them
ashamed
to
own
,
or
seek
to
exempt
from
punishment
,
and
preferre
him
to
Christ
;
He
insinuates
his
own
inclination
,
and
that
it
should
be
a
courtesie
to
him
,
if
they
would
seek
Jesus
to
be
released
,
Will
ye
that
I
release
him
unto
you
?
Withal
,
he
names
him
the
King
of
the
Jewes
,
insinuating
that
his
death
would
tend
to
the
discredit
of
their
Nation
,
being
one
bearing
such
a
name
,
(
which
they
afterward
resent
,
ch.
19.
21.
)
and
accusing
the
multitude
of
levity
,
who
not
long
since
had
proclaimed
him
their
King
and
now
would
have
him
crucified
;
And
yet
all
this
prevailes
not
with
them
,
They
cried
all
again
,
(
that
is
,
in
answer
to
him
,
or
,
again
,
after
that
former
cry
,
that
he
would
observe
their
custome
,
in
releasing
some
one
,
of
which
,
Mat.
15
8.
)
saying
,
not
this
man
,
but
Barabbas
.
Now
Barabbas
was
a
robber
;
partly
,
it
teacheth
,
That
no
persons
,
how
vile
soever
,
are
so
odious
in
the
eyes
of
the
enemies
of
God
as
Christ
and
his
followers
and
friends
;
for
,
so
much
did
Christ
find
in
his
own
person
,
Barabbas
a
robber
being
preferred
to
him
.
4
If
we
look
to
the
hand
of
God
and
Christ
in
all
this
(
without
which
nothing
was
done
in
this
businesse
,
Acts
4.27
,
28
)
it
may
teach
,
1.
Christ
would
have
it
evidently
seen
by
us
,
that
he
suffered
by
the
appointment
of
God
,
and
that
he
loved
to
do
so
,
in
that
he
would
not
suffer
any
endeavour
for
his
releasement
to
succeed
.
2.
He
would
also
not
be
released
,
but
crucified
,
at
the
Passeover
,
that
he
might
prove
himself
the
true
Passeover
sacrificed
for
us
,
and
dying
at
such
a
time
,
the
smell
of
his
death
might
spread
far
and
near
,
by
reason
of
the
great
concourse
at
this
time
.
3.
Christ
hath
sanctified
unto
his
people
disappointments
in
the
matter
of
deliverance
,
when
otherwise
it
might
seem
probable
;
hereby
also
encouraging
them
to
suffer
,
when
by
these
disappointments
it
is
clear
they
should
suffer
;
for
,
he
in
his
own
person
is
not
released
,
albeit
the
Governour
endeavoured
it
.
4.
While
Barabbas
a
robber
is
preferred
to
Christ
,
it
may
serve
to
put
us
in
minde
,
that
however
in
himself
,
and
as
to
them
who
sought
his
life
,
he
was
most
innocent
;
yet
considering
him
in
his
Suretiship
,
he
had
more
to
suffer
for
,
then
ever
Barabbas
committed
,
and
therefore
is
arrested
by
divine
justice
,
while
the
other
is
permitted
to
escape
;
And
this
should
invite
every
one
who
claimeth
interest
in
his
death
,
to
lay
to
heart
his
share
in
these
provocations
and
crimes
which
were
then
charged
upon
Christ
.
5.
Christ
hath
sanctified
unto
the
godly
,
their
being
worse
esteemed
of
in
the
world
then
the
worst
of
men
,
and
their
being
held
unworthy
to
live
on
the
earth
,
where
many
wicked
men
are
tolerate
,
(
See
1
Cor.
4.9
.
—
13.
Acts
22.22
.
)
and
that
even
by
corrupt
Church-men
;
for
,
they
preferred
Barabbas
a
robber
to
himself
.
CHAP.
XIX
.
IN
this
Chapter
John
prosecutes
the
Narration
of
the
rest
of
Christs
sufferings
,
before
Pilate
,
and
in
the
place
where
he
was
crucified
;
together
with
his
death
and
burial
.
It
may
be
taken
up
in
three
parts
.
In
the
first
part
is
recorded
some
further
sufferings
of
Christ
,
and
Pilate
further
dealing
with
him
,
and
about
him
with
the
Jewes
,
before
he
proceed
to
the
sentence
of
death
,
to
v.
13.
And
namely
,
That
Pilate
having
scourged
and
otherwise
abused
Christ
,
v.
1
,
2
,
3.
doth
yet
declare
him
innocent
before
the
Jewes
,
and
labors
to
move
them
to
pity
,
and
to
cease
their
further
rage
,
by
looking
up●n
him
in
such
a
case
,
v.
4
,
5.
But
this
not
prevailing
with
them
,
and
Pilate
yet
asserting
his
innocency
,
and
refusing
to
hearken
to
them
,
v.
6.
they
bring
in
a
new
accusation
of
blasphemy
against
Christ
▪
v.
7.
which
together
with
a
new
conference
with
Christ
upon
that
subject
and
the
matter
of
his
power
over
Christ
,
v.
8
,
9
,
10
,
11.
makes
him
yet
more
desirous
to
release
him
,
till
they
bring
an
accusation
against
himself
,
as
do
friend
to
Caesar
in
this
businesse
,
v.
12.
In
the
second
part
of
the
Chapter
is
contained
the
sentence
of
death
pronounced
against
Christ
,
with
the
answerable
execution
,
and
what
occurred
till
he
gave
up
the
ghost
,
to
v.
31.
wherein
these
particulars
are
recorded
,
1.
That
Pilate
,
being
terrified
with
their
accusation
,
after
some
formalities
in
procedure
,
(
whereby
he
thought
to
transferre
the
guilt
upon
them
)
passeth
sentence
that
he
should
be
crucified
,
v.
13
,
14
,
15
,
16.
●
.
2.
The
execution
of
this
sentence
,
with
an
account
who
they
were
that
suffered
with
him
,
v.
—
16.
17
,
18.
3.
The
title
put
upon
his
Crosse
,
with
some
debates
about
it
.
v.
19.
20
,
21
,
22.
4.
His
sufferings
from
the
souldiers
,
being
now
upon
the
Crosse
,
and
that
according
to
the
Scriptures
,
v.
23
,
24.
5.
His
company
who
stayed
beside
the
Crosse
,
and
his
care
of
his
mother
,
being
then
present
,
v.
25
,
26
,
27.
6.
His
thirst
immediately
before
●is
death
,
and
their
giving
him
vinegar
to
drink
,
according
to
the
Scriptures
,
v.
28
,
29.
7.
His
Testament
and
death
,
v.
30.
In
the
third
part
of
the
Chapter
,
some
consequents
following
upon
his
death
are
recorded
,
And
namely
.
1.
A
confirmation
of
this
truth
,
that
he
was
reallie
dead
:
wherein
is
recorded
the
Jewes
desires
to
Pilate
,
that
the
death
of
these
who
suffered
might
be
hasteled
by
breaking
of
their
legs
,
that
so
they
might
be
removed
,
because
of
their
solemnity
,
v.
31.
and
that
the
souldiers
did
execute
this
upon
the
other
two
,
v.
32.
but
finding
Christ
●lready
dead
,
they
do
not
break
his
legs
,
v
33.
but
make
his
death
sure
by
a
new
wound
,
v.
34.
The
certainty
whereof
John
confirmes
,
as
being
an
eye-witnesse
,
v.
35.
and
doth
clear
these
passages
,
by
comparing
them
with
the
Scriptures
,
v.
36
,
37.
2
His
honourable
burial
by
Joseph
,
who
begged
his
body
of
Pilate
,
v.
38.
and
Nicodemus
,
who
provided
ointment
and
spices
,
v.
39
and
both
together
do
decently
bury
him
in
a
new
grave
,
v.
40
,
41
,
42
▪
Verse
1.
THen
Pilate
therefore
took
Jesus
,
and
scourged
him
.
2.
And
the
souldiers
platted
a
crown
of
thornes
,
and
put
it
on
his
head
,
and
they
put
on
him
a
purple
robe
.
3.
And
said
,
Haile
King
of
the
Jewes
:
and
they
smote
him
with
their
hands
.
The
first
part
of
this
Chapter
may
be
summed
up
in
these
four
branches
:
The
first
whereof
(
in
these
verses
)
containes
Pilates
cruel
usage
of
Christ
,
by
scourging
of
him
,
v.
1
by
causing
to
crown
him
with
thornes
,
and
cloath
him
with
purple
,
v.
2.
hereby
punishing
his
affecting
of
a
ridiculous
Kingdome
,
as
he
supposed
,
and
affronting
him
with
salutations
as
a
mock-King
,
and
by
injurious
smiting
,
v.
3.
If
we
look
on
Pilates
scope
in
all
this
,
it
was
mainly
to
gratifie
the
Jewes
by
some
lesser
punishment
,
and
to
induce
them
to
pity
Christ
thus
grievously
afflicted
for
their
pleasure
,
as
will
appear
in
the
following
purpose
.
Hence
it
is
subjoyned
to
the
preceding
purpose
with
a
Therefore
,
v
1.
intimating
that
since
Pilates
designe
succeeded
not
to
get
him
released
in
stead
of
Barabbas
,
he
essayed
this
as
another
mean
,
thinking
to
spare
his
life
by
scourging
of
him
;
And
albeit
some
of
the
other
Evangelists
mention
this
scourging
after
his
condemnation
,
yet
John
doth
set
it
down
in
its
own
order
,
which
they
only
recapitulate
as
a
thing
done
before
that
.
But
if
we
look
upon
this
usage
in
it self
,
it
was
a
part
of
Christs
suffering
for
us
,
both
painful
,
and
loading
him
with
contempt
and
ignominy
.
Whence
learn
,
1.
Great
men
in
Gods
account
are
guilty
of
the
faults
of
their
inferiours
,
when
they
connive
at
them
,
and
do
not
reprove
and
represse
them
,
much
more
when
they
command
and
enjoine
them
:
Therefore
it
is
said
,
Pilate
took
Jesus
and
scourged
him
,
because
the
souldiers
did
it
;
(
as
it
is
v.
2.
and
in
the
rest
of
the
Evangelists
)
at
his
command
,
and
he
,
being
present
,
(
as
is
implied
,
v.
4.
)
gave
way
to
all
their
cruelty
in
it
.
See
2.
Sam.
12.9
.
2.
As
this
scourging
and
painful
crowning
of
Christ
,
doth
not
warrant
any
to
think
basely
of
him
,
as
if
he
were
without
any
desireable
form
or
beauty
,
(
as
it
is
,
Isa.
53.2
.
)
but
doth
rather
point
him
out
to
his
people
,
as
white
and
ruddie
,
white
in
his
innocency
,
and
ruddie
in
his
sufferings
,
and
therefore
he
should
be
accounted
the
chief
among
ten
thousand
,
Cant.
5.10
.
and
fairer
then
the
children
of
men
,
Psal
45.2
.
so
in
particular
,
his
scourging
,
(
which
was
a
reproachful
usage
of
any
ingenuous
,
and
free
man
,
Acts
16.37
.
and
22.25
.
and
was
no
doubt
painful
,
and
so
much
the
more
painful
and
violent
,
as
Pilate
thereby
intended
,
to
move
the
Jewes
to
pity
)
may
point
out
,
1.
The
peace
of
rebel-man
was
not
to
be
purchased
at
an
easie
rate
,
nor
could
his
wounds
be
healed
,
but
by
sharp
stripes
and
sore
wounds
on
his
Surety
;
for
,
so
much
did
his
scourging
for
our
sakes
point
out
;
Isa.
53.5
.
1
Pet.
2.24
.
2.
Sin
in
fallen
man
hath
universally
spread
it self
through
the
whole
man
;
so
that
as
no
faculty
of
the
soul
,
so
no
member
of
the
body
is
free
of
it
;
so
much
may
be
gathered
from
this
,
that
all
the
parts
of
Christs
body
,
(
many
whereof
smarted
in
this
scourging
,
and
the
rest
by
other
means
)
behoved
to
suffer
for
expiating
thereof
.
3.
Christ
in
his
own
person
hath
sanctified
that
method
of
proceeding
with
his
followers
,
that
every
one
of
them
who
are
received
by
the
Father
,
be
also
scourged
by
outward
trials
and
other
exercises
;
for
,
he
their
Head
and
Lord
,
was
scourged
.
Doct.
3.
His
being
crowned
with
thornes
,
beside
what
may
be
gathered
from
it
with
the
following
particulars
,
serveth
to
teach
,
1.
That
he
is
the
truth
and
substance
of
that
type
of
the
ram
caught
in
a
thicket
by
the
hornes
or
head
,
who
was
offered
up
instead
of
Isaac
,
Gen.
22.13
.
as
he
is
in
stead
of
his
people
.
2.
That
his
sufferings
,
however
sharp
,
are
indeed
his
crown
and
his
glory
,
and
he
accounted
so
of
them
,
that
we
might
learn
to
glory
in
his
crosse
,
Gal.
6.14
.
3.
That
his
Kingdome
on
earth
is
but
contemptible
in
outward
appearance
,
and
managed
and
promoved
by
much
thorny
trouble
.
See
Mat.
20.21
,
22.
4.
Thorns
being
a
curse
following
upon
mans
sin
,
Gen.
3.18
.
his
bearing
thereof
in
a
crown
,
would
teach
,
that
by
his
sufferings
,
he
turneth
all
the
curses
of
his
people
into
crowns
and
blessings
.
5.
That
〈◊〉
the
rose
groweth
out
of
the
thornes
,
so
out
of
this
thorny
crown
hath
sprung
unto
him
a
crown
of
glory
and
honour
,
Heb.
2.9
.
and
many
crownes
,
Rev.
19.
●2
.
and
crowns
unto
his
followers
also
,
Rev.
2.10
.
2
Tim.
4.8
.
Doct.
4.
This
thorny
crown
,
being
conjoyned
with
the
purple
robe
,
(
used
only
by
Kings
and
great
men
)
together
also
with
the
scepter
of
a
reed
mentioned
by
the
rest
,
and
their
saluting
him
as
King
of
the
Jewes
,
all
which
was
done
in
derision
and
contempt
of
his
affected
Royalty
,
as
they
alledged
;
and
in
testimony
that
they
did
deride
him
,
they
in
the
mean
time
,
smite
him
with
their
hands
;
All
these
,
I
say
,
being
conjoined
together
,
may
teach
,
1.
The
Kingdome
of
Christ
,
being
spiritual
,
is
accounted
but
folly
and
matter
of
derision
to
the
world
;
for
,
so
much
doth
their
carriage
toward
him
,
as
a
King
,
teach
.
2.
Christ
in
his
person
hath
sanctified
unto
his
people
,
their
being
made
spectacles
and
a
matter
of
derision
to
the
world
,
1
Cor.
4.9
,
13.
Psal
123
4.
for
,
he
in
his
own
person
did
endure
this
bitter
scorn
.
3.
Christ
by
suffering
for
alledged
affecting
of
Royaltie
and
a
Kingdome
,
hath
expiate
the
high
presumption
of
his
people
,
in
affecting
to
be
like
God
,
Gen.
3.5
,
4.
His
enduring
of
this
mockage
for
his
people
,
points
out
what
contempt
and
everlasting
confusion
abides
them
who
are
not
in
him
;
for
,
if
this
be
done
in
the
green
tree
,
what
shall
be
done
in
the
dry
?
Verse
4.
Pilate
therefore
went
forth
again
,
and
saith
unto
them
,
Behold
,
I
bring
him
forth
to
you
,
that
ye
may
know
that
I
finde
no
fault
in
him
.
5.
Then
came
Jesus
forth
,
wearing
the
crown
of
thornes
,
and
the
purple
robe
:
and
Pilate
saith
unto
them
,
Behold
the
man
.
In
the
second
branch
of
this
part
of
the
chapter
is
recorded
what
was
Pilates
scope
in
all
this
;
to
wit
,
not
that
he
might
revenge
or
punish
any
real
fault
in
Christ
,
but
that
having
gratified
them
this
far
,
by
afflicting
the
innocent
,
lest
they
should
be
accounted
injust
in
accusing
him
,
they
would
now
in
pity
be
content
,
and
crave
no
more
to
be
done
to
him
.
For
which
end
,
having
thus
dealt
with
Christ
in
the
judgment-hall
,
he
goeth
forth
again
,
(
after
the
former
time
,
chap.
18.28
,
29.
)
to
the
Jewes
who
stayed
without
,
declaring
how
he
had
found
Christ
innocent
,
and
therefore
could
not
condemn
him
,
but
would
present
him
to
them
,
to
see
if
they
would
be
perswaded
to
let
him
go
;
and
withal
,
he
would
let
them
see
what
he
he
had
done
to
him
,
to
gratifie
them
,
and
to
move
them
to
pity
.
And
accordingly
,
he
is
brought
forth
in
that
sad
posture
,
and
presented
as
an
object
of
pity
and
compassion
.
Whence
learn
,
1.
The
tendernesse
of
mens
conscience
cannot
be
known
or
tried
so
much
by
their
propounding
of
a
good
end
,
as
by
their
choosing
of
cleanly
and
warrantable
means
,
for
attaining
their
end
,
for
,
Pilates
end
was
good
in
seeking
to
have
Christ
delivered
,
but
he
choosed
wrong
means
,
in
that
he
dealt
so
cruelly
with
the
innocent
,
and
cared
not
to
send
him
away
with
ignominy
and
great
affliction
,
so
he
got
him
delivered
.
1.
It
is
no
new
trial
for
innocents
,
to
meet
with
many
affronts
and
injuries
in
their
trials
,
if
it
were
but
to
gratifie
their
accusers
,
and
salve
their
credit
;
for
,
Christ
is
here
found
innocent
,
and
yet
he
must
not
come
off
,
nor
be
brought
out
to
be
delivered
by
them
,
but
when
he
is
all
pained
and
bloody
,
and
wearing
the
crown
of
thornes
,
and
the
purple
robe
,
lest
they
should
be
rubbed
upon
,
as
accusing
him
injustly
.
3.
Christ
in
his
sufferings
was
innocent
of
any
personal
crime
,
even
in
the
consciences
of
his
persecutors
;
whereby
the
Lord
made
it
clear
,
that
his
sufferings
were
for
others
;
for
,
saith
Pilate
,
not
only
here
,
but
often
,
I
finde
no
fault
in
him
;
and
he
brought
him
forth
that
they
might
know
this
,
evidencing
by
bringing
him
forth
,
that
he
could
not
condemn
him
,
and
that
he
desired
they
would
rest
satisfied
with
what
he
had
done
.
4.
Whatever
men
may
have
of
a
natural
conscience
,
yet
well-doing
is
above
the
power
thereof
,
it
will
only
tend
to
further
their
own
condemnation
;
for
,
Pilate
acquits
him
,
I
finde
no
fault
in
him
,
and
yet
he
abuseth
him
,
and
bringeth
him
out
,
wearing
the
crown
of
thornes
,
and
purple
robe
,
&c.
5.
Carnal
policie
in
Gods
wayes
will
never
do
any
good
,
but
rather
tend
to
greater
trouble
;
for
,
Pilates
policie
in
scourging
and
abusing
of
Christ
,
and
bringing
him
out
with
the
crown
of
thornes
,
and
purple
robe
,
is
so
far
from
delivering
him
,
that
it
augments
his
trouble
,
and
he
is
both
scourged
and
crucified
,
whereas
he
might
otherwise
have
been
crucified
only
.
6.
It
is
an
evidence
of
monstrous
cruelty
in
men
,
when
not
only
the
innocency
of
sufferers
,
but
their
bitter
sufferings
,
though
innocent
,
will
not
mollisie
their
hearts
,
and
asswage
their
fury
;
for
,
Pilate
propounds
Christ
thus
abused
,
as
an
object
pleading
for
pity
,
Behold
the
man
.
And
whatever
use
they
made
of
this
sight
,
yet
we
should
behold
the
Son
of
God
in
that
his
deep
exinanition
,
not
carnally
to
pity
him
,
but
in
his
example
and
lot
,
to
learn
condescendence
and
stooping
,
and
obedience
and
subjection
to
the
Will
of
God
,
Phil.
25.6
,
7
,
8.
Matth.
26.39
.
to
study
the
desert
of
sin
,
that
we
may
abhorre
it
,
and
to
reade
his
love
toward
his
peuple
,
Rom.
5.8
.
Verse
6.
When
the
chief
Priests
therefore
and
officers
saw
him
,
they
cried
out
,
saying
,
Crucifie
him
,
crucifie
him
.
Pilate
saith
unto
them
,
Take
ye
him
,
and
crucifie
him
:
for
I
finde
no
fault
in
him
.
7.
The
Jewes
answered
him
,
We
have
a
law
,
and
by
our
law
he
ought
to
die
,
because
he
made
himself
the
Sonne
of
God
.
In
the
third
branch
of
this
part
of
the
chapter
is
recorded
the
successe
and
fruit
of
this
policy
of
Pilate
,
to
wit
,
that
this
sight
of
Christ
did
not
move
them
to
pity
,
but
awaked
their
cruelty
,
and
made
them
importunately
to
cry
out
that
he
might
be
put
to
death
:
and
that
Pilate
declining
to
be
their
butcher
in
executing
of
an
innocent
man
,
they
bring
a
new
accusation
against
Christ
,
that
he
was
a
blasphemer
,
and
therefore
by
their
law
ought
to
be
put
to
death
;
wherein
,
finding
Pilate
not
much
moved
with
the
accusation
concerning
his
Kingdome
,
as
seeing
little
hazard
to
the
State
in
tolerating
Christ
,
they
bring
in
this
accusation
from
their
law
,
wherein
he
behoved
to
credit
them
,
as
not
being
able
to
judge
it
of
himself
,
Whence
learn
,
1.
Persecutors
will
not
be
satisfied
with
any
measure
of
affliction
,
so
long
as
Christ
,
or
his
truth
,
or
cause
have
anie
life
in
them
;
for
,
when
the
chiefe
Priests
and
officers
saw
him
,
they
cried
out
,
saying
,
Crucifie
him
,
crucifie
him
,
as
thirsting
for
his
death
,
though
he
was
already
sore
afflicted
;
and
what
they
cannot
obtain
with
reason
,
they
will
endeavour
to
prevail
in
it
by
impudent
importunity
,
and
tumultuous
out-cries
.
2.
Christ
submitted
to
be
denied
all
pity
in
his
sufferings
,
and
to
have
mens
face
hid
from
him
;
not
only
that
he
might
sanctifie
such
a
lot
to
his
followers
,
but
that
they
might
finde
bowels
of
pity
under
their
troubles
,
in
so
far
as
shall
be
for
their
good
,
Jer.
15.11
.
and
31.20
.
for
,
so
much
may
be
gathered
from
this
part
of
his
suffering
,
that
he
found
no
compassion
,
but
was
cruelly
pursued
.
3.
Divine
justice
,
pursuing
sin
,
could
not
be
satisfied
,
but
only
by
the
death
of
the
Surety
of
sinners
,
nor
could
that
burning
fire
be
quenched
but
by
his
blood
,
for
,
there
was
an
over-ruling
hand
of
God
,
craving
for
compleat
satisfaction
to
justice
,
in
his
being
crucified
.
4.
A
natural
conscience
may
cleave
long
to
truth
and
duty
,
against
much
opposition
,
and
yet
at
last
quit
it
;
for
,
so
much
appears
in
Pilate
,
who
notwithstanding
all
this
vehemency
,
yet
stands
by
his
point
,
Take
ye
him
,
saith
he
,
and
crucifie
him
,
(
of
the
meaning
whereof
,
see
chap.
18.31
.
)
for
I
finde
no
fault
in
him
.
He
declines
for
their
pleasure
to
crucifie
an
innocent
,
and
will
rather
let
them
do
it
,
then
put
his
hand
to
it
.
Only
it
is
to
be
marked
,
that
however
this
permission
point
out
chiefly
a
sad
reflexion
on
their
cruelty
and
injustice
;
yet
it
insinuates
also
that
his
chief
scope
was
to
be
rid
of
this
processe
,
since
he
could
not
get
his
will
;
but
that
succeeds
not
,
since
he
employed
not
his
power
to
rescue
the
innocent
.
And
indeed
,
when
men
have
any
light
or
conscience
in
trying
times
and
cases
,
they
will
not
get
leave
to
lurk
,
but
must
either
closely
follow
their
light
,
and
act
by
it
in
their
stations
,
or
else
they
will
be
given
up
to
go
over
the
belly
of
light
and
act
against
it
,
as
Pilate
did
.
5.
Persecutors
are
incessant
and
endlesse
in
their
machinations
,
plots
and
calumnies
,
against
Christ
and
his
followers
;
And
when
one
plot
or
accusation
miscarrieth
,
they
will
be
sure
to
finde
another
;
for
,
so
do
they
here
,
when
the
former
challenge
,
that
he
made
himselfe
a
King
,
avails
not
,
they
bring
another
,
and
do
not
claime
to
any
power
upon
Pilates
concession
,
but
do
take
upon
them
only
to
point
out
the
law
.
6.
Where
Religion
keeps
not
the
first
place
,
it
is
an
argument
of
no
zeal
,
whatever
men
do
pretend
;
for
,
in
this
they
bewray
their
unsoundnesse
,
that
this
accusation
of
blasphemy
cometh
in
the
second
place
,
after
that
of
his
being
an
enemy
to
Cesar
,
which
they
first
propounded
,
as
was
cleared
on
Chap.
18.33
.
7.
Such
as
are
indeed
blasphemers
,
and
do
arrogate
to
themselves
what
is
proper
to
God
only
,
by
the
law
of
God
they
ought
to
be
put
to
death
;
for
,
it
was
indeed
agreeable
to
the
law
,
and
may
be
taken
in
as
a
branch
of
that
law
against
blasphemy
,
Lev.
24.16
.
that
he
ought
to
die
,
who
maketh
himselfe
the
Son
of
God
.
But
Christ
was
not
guilty
,
who
did
not
make
himselfe
,
but
was
indeed
,
the
Son
of
God
.
8.
It
is
no
strange
thing
to
see
corrupt
and
bloody
men
cry
down
most
necessary
and
saving
truths
as
blasphemous
errours
,
and
to
abuse
and
misapply
Scriptures
for
that
end
,
and
to
deceive
others
;
for
,
they
reckon
that
saving
truth
of
Christs
Godhead
to
be
blasphemy
,
and
wrest
the
Scriptures
to
draw
Pilate
to
be
of
their
minde
,
we
have
a
law
,
and
by
our
law
he
ought
to
die
,
&c.
Ver.
8.
When
Pilate
therefore
heard
that
saying
,
he
was
the
more
afraid
,
9.
And
went
again
into
the
judgement
hall
,
and
saith
unto
Jesus
,
Whence
art
thou
?
But
Jesus
gave
him
no
answer
.
In
the
last
branch
of
this
part
of
the
Chapter
,
we
have
recorded
some
consequents
and
effects
following
upon
this
last
accusation
,
before
Pilate
is
perswaded
to
condemne
him
.
And
in
the
first
place
,
(
in
these
verses
)
is
declared
,
that
Pilate
hearing
this
,
is
so
far
from
condescending
to
their
desire
,
that
he
is
the
more
afraid
,
hearing
tell
of
the
divinity
of
him
whom
he
judged
to
be
innocent
,
and
of
whose
fame
he
(
no
doubt
)
heard
much
,
v.
8.
And
,
that
studying
to
informe
himselfe
concerning
this
matter
,
by
conference
with
Christ
himselfe
,
he
gets
no
answer
,
v.
9.
Whence
learn
,
1.
It
is
evident
to
right
discerners
,
that
all
the
designes
and
well
contrived
plots
of
persecutors
would
little
availe
,
but
rather
turn
to
their
prejudice
and
disappointment
,
if
the
Lord
see
it
sit
to
exempt
his
people
from
trial
;
for
,
albeit
God
would
not
have
Christ
delivered
,
yet
this
new
accusation
doth
not
make
Pilate
more
forward
to
persecute
Christ
,
but
more
afraid
to
meddle
with
him
.
See
Prov.
21.30
.
2.
Such
as
do
but
halt
in
following
their
duty
,
will
have
more
fear
and
trouble
,
then
even
sufferers
who
walk
streightly
;
for
,
it
is
insinuate
that
Pilate
,
who
did
not
closely
follow
his
light
,
had
fear
before
,
and
now
he
was
more
afraid
upon
this
information
,
as
having
walked
upon
so
unsafe
grounds
.
3.
Serious
thoughts
of
a
deity
will
strike
terrour
,
even
in
a
natural
heart
and
conscience
,
especially
when
they
are
following
a
course
which
their
own
conscience
cannot
approve
;
for
,
when
he
heard
that
saying
,
of
his
making
himselfe
the
Son
of
God
,
he
was
the
more
afraid
,
considering
what
he
had
done
to
him
,
and
that
contrary
to
his
light
.
And
albeit
it
be
not
sufficient
,
that
men
have
a
fear
or
horrour
only
upon
the
thoughts
of
a
Godhead
,
unlesse
it
be
seasoned
with
love
;
Yet
they
come
far
short
of
Pilate
who
have
not
so
much
.
4.
Impartial
observers
,
and
even
the
natural
consciences
of
men
,
might
have
had
strong
apprehensions
of
the
divinity
of
Christ
,
notwithstanding
the
abject-like
condition
of
his
person
;
for
,
albeit
Christ
was
in
the
forme
of
a
servant
,
and
now
in
a
low
condition
before
Pilate
,
yet
when
he
heard
that
saying
,
he
was
the
more
afraid
,
as
suspecting
it
might
be
true
that
he
was
the
Son
of
God
.
And
this
he
might
conjecture
,
not
so
much
because
Pagans
did
fancy
that
their
idol
gods
did
descend
in
humane
shape
,
Act.
14.11
.
as
that
his
minde
was
illuminate
to
consider
what
they
said
,
and
compare
it
with
the
same
that
went
of
Christs
miracles
.
5.
Such
as
have
any
small
beam
of
light
concerning
Christ
,
ought
to
help
and
encrease
it
by
enquiry
and
search
;
for
,
so
doth
Pilate
enquire
,
whence
art
thou
?
or
,
what
is
thy
Original
and
parentage
.
6.
The
best
way
to
know
Christ
,
is
,
to
learn
it
from
himselfe
,
who
only
can
reveal
himselfe
,
and
declare
what
he
is
;
for
,
so
much
may
be
gathered
from
Pilates
practice
,
though
he
saw
not
so
far
into
it
himselfe
,
He
went
again
into
the
judgement
hall
,
and
saith
unto
Jesus
,
whence
art
thou
?
7.
That
Jesus
gave
him
no
answer
,
may
hold
out
,
1.
On
Christs
part
,
He
stood
not
there
now
to
defend
himselfe
,
or
impede
his
sufferings
;
and
therefore
he
will
not
discover
that
which
might
deterre
him
;
So
willing
was
he
to
pay
that
ransome
for
his
people
.
2.
For
beleevers
cause
,
He
was
content
to
answer
many
questions
and
accusations
with
silence
,
that
he
might
purchase
unto
them
the
answer
of
a
good
conscience
,
and
liberty
and
boldnesse
to
speak
unto
God
.
3.
On
Pilates
part
,
it
may
not
only
be
conceived
that
Pilate
was
incapable
of
such
a
mystery
;
but
further
,
1.
His
seeking
of
light
in
this
particular
flowed
not
from
love
;
and
such
seeking
hath
no
promise
to
come
speed
.
2.
He
had
sleighted
truth
when
it
had
been
revealed
to
him
before
,
Chap.
18.38
.
and
such
as
do
so
,
are
justly
deprived
of
further
information
.
3.
By
this
refusall
of
an
answer
,
Christ
would
discover
some
naughtinesse
in
his
heart
,
as
appeareth
from
the
following
verse
.
And
this
is
Christs
usual
way
with
those
that
converse
with
him
,
to
try
and
cause
them
discover
what
is
in
their
bosome
;
And
he
doth
this
very
often
by
suspending
the
satisfaction
of
their
desires
,
at
least
for
a
time
.
Ver.
10.
Then
saith
Pilate
unto
him
,
Speakest
thou
not
unto
me
?
Knowest
thou
not
that
I
have
power
to
crucifie
thee
,
and
have
power
to
release
thee
?
11.
Jesus
answered
,
Thou
couldest
have
no
power
at
all
against
me
,
except
it
were
given
thee
from
above
:
therefore
he
that
delivered
me
unto
thee
,
hath
the
greater
sinne
.
In
the
next
place
,
Pilate
being
offended
at
Christs
silence
,
and
that
(
as
he
judged
)
he
considered
not
whom
he
misregarded
,
and
that
he
had
power
to
dispose
of
him
at
his
pleasure
;
Christ
,
out
of
zeal
to
his
Fathers
honour
,
and
in
opposition
to
Pilates
pride
,
Answers
,
1.
Concerning
his
power
,
that
he
had
no
power
against
him
,
unlesse
it
were
given
him
of
God
:
Whereby
we
are
to
understand
,
in
general
,
that
he
had
no
absolute
power
or
authority
(
as
no
man
else
)
over
him
or
any
other
,
but
he
was
subordinate
to
God
in
it
,
from
whom
it
was
given
.
Hence
in
particular
,
it
followeth
,
partly
,
That
he
had
no
right
or
authority
over
him
who
was
an
innocent
,
to
do
him
wrong
,
since
no
such
authority
was
given
him
from
above
;
Nor
had
he
power
to
judge
of
him
or
his
cause
,
who
was
God
also
,
without
especial
dispensation
of
God
,
but
he
might
have
escaped
their
hands
,
as
oft-times
formerly
he
had
done
.
And
partly
,
That
however
,
notwithstanding
he
had
no
right
,
he
would
be
at
it
,
to
act
against
him
;
Yet
it
was
not
in
his
power
to
execute
any
such
purpose
,
without
the
permission
of
God
.
And
so
in
summe
,
Christ
refutes
his
proud
boasting
of
his
power
,
by
letting
him
see
,
that
there
was
a
power
above
him
,
to
whom
his
power
and
authority
was
subordinate
and
subject
,
that
it
was
by
a
particular
dispensation
he
had
any
power
over
him
;
and
,
that
he
had
no
right
to
do
wrong
as
he
pleased
to
any
,
(
though
he
boasted
of
it
)
nor
could
he
execute
any
such
purpose
,
without
the
permission
of
God
.
2.
Christ
answers
concerning
Judas
and
the
Jews
who
had
delivered
him
into
his
hands
,
and
declareth
that
however
he
should
sin
in
employing
his
power
to
crucifie
him
,
yet
they
had
greater
sin
who
put
him
in
his
power
,
and
had
treacherously
betrayed
and
given
him
up
.
This
is
subjoyned
to
the
former
,
by
way
of
inference
and
conclusion
,
Therefore
he
hath
the
greater
sin
,
And
it
concludes
not
only
thus
upon
Pilates
proud
boast
,
that
the
greater
his
power
was
,
as
he
alleaged
,
v.
10
,
the
greater
was
their
sin
who
put
him
under
the
hazard
of
such
a
power
;
But
more
clearly
upon
Christs
former
speech
,
thus
;
If
his
power
was
of
God
,
they
sinned
the
more
,
who
would
have
him
abuse
that
power
,
by
crucifying
of
him
,
and
especially
they
who
knew
more
from
the
Scriptures
of
the
subordination
of
humane
powers
to
God
,
and
what
Christ
was
,
then
Pilate
did
.
Doct.
1.
Superficial
tinctures
of
good
in
unrenewed
men
will
soon
appear
what
they
are
,
if
they
get
a
tentation
;
for
,
albeit
Pilate
had
even
now
been
afraid
,
of
what
he
had
heard
spoken
of
Christ
,
v.
8.
yet
now
,
when
he
is
irritate
with
his
silence
,
he
appears
in
his
own
colours
,
speakest
thou
not
unto
me
,
&
c
?
2.
Mens
pride
and
conceit
of
their
own
greatnesse
and
power
,
if
they
be
in
any
authority
,
will
readily
cause
them
miscarry
,
upon
the
least
appearance
of
provocation
;
for
,
this
did
mislead
Pilate
here
,
Speakest
thou
not
unto
me
?
knowest
thou
not
that
I
have
power
,
&
c
?
3.
It
is
the
great
sinne
and
snare
of
men
in
power
,
that
they
think
they
may
employ
their
power
as
they
please
,
and
may
dispose
of
these
who
are
under
them
,
according
to
their
own
humour
and
will
,
without
controulment
or
opposition
;
for
,
this
was
Pilates
reckoning
here
;
Albeit
in
his
conscience
he
had
absolved
Christ
as
innocent
,
and
therefore
would
have
had
him
released
as
one
whom
he
might
not
wrong
,
yet
when
his
pride
is
aloft
,
he
thinks
he
may
do
what
he
pleaseth
,
knowest
thou
not
that
I
have
power
to
crucifie
thee
,
and
have
power
to
release
thee
?
4.
Men
in
their
proud
fits
,
care
not
what
snare
they
run
upon
,
nor
what
inconvenience
they
follow
,
so
their
pride
get
a
vent
,
and
they
get
leave
to
insult
and
boast
;
for
,
Pilate
,
in
this
proud
boasting
,
doth
not
consider
nor
regard
that
his
own
confession
that
he
had
power
to
release
Christ
,
did
condemne
him
if
he
did
not
release
him
,
but
he
must
speak
out
his
proud
thoughts
,
whatever
be
the
consequents
.
5.
Proud
and
insolent
boasting
of
men
●ill
not
finde
Christ
silent
,
but
whatever
else
it
be
that
he
seem
to
take
no
notice
of
,
he
will
be
sure
to
appear
against
pride
,
especially
when
it
reflects
upon
God
,
and
the
priviledges
and
protection
his
suffering
people
enjoy
in
him
;
for
,
Christ
,
who
even
now
would
not
answer
any
thing
,
doth
in
this
case
answer
,
and
is
not
silent
.
6.
Whatever
men
on
earth
boast
of
their
power
and
authority
,
yet
in
their
highest
state
,
they
are
subordinate
and
subject
to
God
,
and
must
be
accountable
to
him
,
and
are
overruled
by
him
;
for
,
so
much
is
held
out
here
,
Thou
couldest
have
no
power
at
all
,
except
it
were
given
thee
from
above
.
7.
As
no
man
can
have
any
lawful
authority
,
but
what
is
warranted
by
God
;
So
no
authority
or
power
which
men
have
,
doth
warrant
them
to
do
any
thing
against
innocent
men
or
justice
;
Nor
should
they
reckon
that
they
can
do
any
thing
,
but
what
they
may
warrantably
and
lawfully
do
;
for
,
so
much
also
is
imported
in
this
,
Men
have
no
power
(
or
authority
or
right
)
except
what
is
given
from
above
,
and
so
,
as
they
may
not
usurp
power
,
so
they
may
not
employ
it
as
they
please
,
(
Mic.
2.1
.
)
but
as
God
approveth
.
8.
That
Christ
was
under
the
power
of
any
man
,
how
eminent
so
ever
,
did
slow
from
the
peculiar
dispensation
of
God
,
who
ordered
it
to
be
so
for
the
Redemption
of
his
people
,
and
not
because
he
was
obnoxious
to
their
power
,
being
the
true
God
,
and
innocent
in
his
own
person
as
man
;
for
,
this
holds
true
of
him
in
a
peculiar
way
,
Thou
couldest
have
no
power
at
all
against
me
,
except
it
were
given
thee
from
above
.
9.
When
Christ
or
his
followers
are
in
the
hands
of
men
,
they
should
so
look
on
themselves
in
their
hands
,
as
being
first
and
chiefly
in
the
hand
of
God
,
without
whose
permission
they
can
neither
conclude
nor
execute
any
thing
;
But
either
he
will
overrule
and
disappoint
them
,
or
what
they
do
,
his
people
ought
to
see
his
hand
in
it
:
for
,
so
much
further
may
be
gathered
from
this
,
for
the
comfort
or
beleevers
,
that
however
great
men
,
oft-times
,
will
not
respect
what
is
right
or
wrong
,
yet
it
may
still
be
said
,
Thou
couldest
have
no
power
at
all
against
me
,
except
it
were
given
thee
from
above
.
10.
Albeit
all
be
guilty
of
sinne
who
have
hand
in
persecuting
of
Christ
;
Yet
the
same
sin
may
be
more
hainous
in
one
then
another
,
and
is
capable
of
many
aggravations
,
considering
the
persons
who
act
it
,
and
other
circumstances
:
for
here
.
Judas
and
the
Jewes
have
the
greater
sin
;
Albeit
Pilate
had
sin
in
it
,
yet
they
had
greater
sinne
,
and
their
sin
was
the
more
odious
,
considering
who
they
were
,
and
what
they
did
,
11.
Such
as
treacherously
betray
Christ
and
his
followers
,
and
do
instigate
civil
powers
against
them
,
may
be
more
guilty
,
in
Gods
account
,
then
they
who
deal
with
open
violence
against
them
;
for
,
this
was
a
part
of
the
aggravation
of
their
sin
,
that
they
betrayed
and
gave
him
up
to
the
civil
power
▪
He
Judas
,
or
the
Jewes
,
who
are
spoken
of
indefinitly
and
in
the
singular
number
)
that
delivered
me
unto
thee
,
hath
the
greater
sinne
.
12.
It
is
a
very
great
aggravation
of
the
sin
of
persecutors
,
when
they
will
not
content
themselves
to
satisfie
their
rage
by
violence
upon
any
terms
;
but
will
have
mens
authority
,
which
is
the
Ordinance
of
God
,
prostitute
and
abused
to
satisfie
their
cruelty
,
and
will
have
oppression
and
persecution
acted
under
the
specious
pretext
of
justice
;
Therefore
(
because
thou
hast
no
power
,
except
it
be
given
thee
)
he
that
delivered
me
unto
thee
,
that
thou
mayest
abuse
that
power
in
crucifying
me
,
hath
the
greater
sin
.
13.
As
the
greatest
height
of
impiety
is
readily
to
be
found
within
the
visible
Church
;
So
all
the
aggravations
of
sin
are
yet
further
heightned
,
when
it
is
committed
by
such
,
and
by
men
who
,
having
knowledge
of
what
is
right
,
do
yet
out
of
malice
go
wrong
,
and
seek
to
draw
others
with
them
:
for
,
Therefore
,
also
,
he
that
delivered
me
unto
thee
,
hath
the
greater
sin
,
because
they
were
members
of
the
visible
Church
,
and
knew
better
whence
men
have
their
authority
,
and
how
far
Christ
was
above
his
reach
(
except
by
particular
dispensation
)
then
Pilate
did
:
and
yet
out
of
malice
they
persecuted
him
,
and
stirred
up
Pilate
against
him
.
Verse
12.
And
from
thenceforth
Pilate
sought
to
release
him
:
but
the
Jewes
cryed
out
,
saying
,
If
thou
let
this
man
go
,
thou
art
not
Caesars
friend
:
whosoever
maketh
himselfe
a
King
,
speaketh
against
Caesar
.
In
the
last
place
,
Pilate
,
retaining
still
some
of
that
former
impression
of
fear
,
v.
8.
and
being
now
calmed
and
further
instructed
by
Christs
answer
to
his
proud
boasting
,
he
endeavours
yet
more
to
have
Christ
released
;
But
is
assaulted
and
opposed
by
the
Jewes
,
who
renewing
their
former
challenge
concerning
Christs
Kingdome
,
do
accuse
Pilate
of
treason
against
Caesars
authority
And
this
did
at
last
crush
all
his
resolutions
,
as
the
sequele
cleareth
.
Doct.
1.
Mens
moral
principles
and
natural
conscience
may
lead
them
for
a
long
time
to
cleave
to
what
is
good
,
notwithstanding
any
opposition
or
irritations
from
without
,
or
stirrings
of
corruption
from
within
;
for
,
albeit
Pilate
in
this
endeavour
,
had
been
not
only
often
opposed
by
the
Jewes
before
,
but
his
corruption
had
been
stirred
by
Christs
carriage
toward
him
,
yet
he
overcometh
all
that
,
and
from
thence
forth
sought
to
release
him
,
though
the
means
he
essayed
be
not
expressed
.
2.
Natural
mens
moral
principles
will
lead
them
to
own
Christ
but
very
ineffectually
,
and
so
as
they
may
wrong
no
other
important
interest
;
for
,
albeit
he
yet
stood
for
Christs
releasment
,
yet
he
who
boasted
of
his
power
to
release
Christ
at
his
pleasure
,
v.
10.
will
not
employ
his
power
for
that
end
,
but
only
sought
to
release
him
,
if
it
might
be
with
their
good
liking
.
3.
Such
as
be
friend
Christ
(
especially
if
they
be
but
natural
men
)
will
not
be
so
instant
,
but
his
enemies
will
be
as
stubborn
,
and
with
unwearied
obstinacy
will
prosecute
their
malicious
designes
,
till
they
be
satisfied
;
for
,
all
these
often
renewed
endeavours
of
Pilate
do
not
out
weary
the
Jewes
,
but
they
cried
out
,
&c.
4.
Christs
enemies
are
so
malicious
and
cruel
,
that
they
preferre
his
ruine
to
all
interests
and
considerations
whatsoever
;
for
,
so
much
doth
this
renewed
challenge
hold
out
,
If
thou
let
this
man
go
,
thou
art
not
Caesars
friend
,
&c.
They
regard
not
to
be
accounted
negligent
and
carelesse
in
matters
of
their
own
law
,
but
do
passe
from
their
accusation
of
blasphemy
,
v.
7.
and
return
to
that
of
his
Kingdome
,
if
so
be
it
will
carry
their
point
better
;
and
they
appear
mighty
zealous
for
Caesar
,
and
enraged
that
his
Deputy
did
not
regard
his
interest
more
(
though
indeed
they
had
no
great
liking
to
him
)
and
all
that
they
may
get
Christ
crucified
,
and
Pilate
excited
to
it
.
5.
It
is
no
strange
thing
to
see
Christ
and
his
followers
persecuted
as
enemies
unto
authority
,
though
unjustly
;
for
,
he
is
not
to
be
let
go
upon
this
account
,
If
thou
let
this
man
go
,
thou
art
not
Caesars
friend
,
for
whosoever
maketh
himselfe
a
King
,
speaketh
against
Caesar
.
6.
Such
is
the
malice
of
Christs
enemies
,
that
they
do
not
only
pursue
himselfe
and
his
followers
,
but
they
do
hate
and
maligne
and
(
as
they
have
opportunity
)
accuse
all
these
who
are
not
so
cruel
as
themselves
,
but
would
shew
any
favour
to
him
or
his
people
;
for
,
so
do
they
here
accuse
Pilate
,
If
thou
let
this
man
go
,
thou
art
not
Caesars
friend
.
Ver.
13.
When
Pilate
therefore
heard
that
saying
,
he
brought
Jesus
forth
,
and
sate
down
in
the
judgement
seat
,
in
a
place
that
is
called
the
Pavement
,
but
in
the
Hebrew
,
Gabbatha
.
14.
And
it
was
the
preparation
of
the
Passeover
,
and
about
the
sixth
houre
:
and
he
saith
unto
the
Jewes
,
Behold
your
King
.
15.
But
they
cried
out
,
Away
with
him
,
away
with
him
,
crucifie
him
.
Pilate
saith
unto
them
,
Shall
I
crucifie
your
King
?
The
chief
Priests
answered
,
We
haue
no
King
but
Caesar
.
16.
Then
delivered
he
him
therefore
unto
them
to
be
crucified
:
—
Followeth
the
second
part
of
the
Chapter
.
The
first
branch
whereof
(
in
these
verses
)
contains
the
sentence
passed
by
Pilate
,
against
Christ
:
Wherein
we
have
to
consider
.
1.
What
it
was
that
drew
Pilate
,
after
so
much
reluctancy
and
opposition
,
to
condescend
at
last
unto
it
;
to
wit
,
that
being
affrighted
with
that
accusation
against
himself
,
v.
12.
he
dare
stand
it
out
no
longer
,
but
brings
forth
Christ
to
the
open
view
,
and
sits
down
as
Judge
to
cognosce
upon
the
cause
,
in
the
judgement
seat
,
a
place
getting
its
name
from
its
being
paved
,
and
that
some
what
high
above
the
place
where
spectatours
were
,
as
the
Hebrew
or
Syriak
name
signifieth
,
v.
13.
2.
The
time
is
marked
wherein
Pilate
is
perswaded
to
proceed
in
the
processe
,
v.
14.
—
In
general
,
it
is
recorded
that
it
was
on
the
day
of
the
preparation
,
wherein
the
Jewes
were
to
eat
the
passeover
,
as
is
cleared
on
Joh.
13.2
.
And
in
particular
,
that
it
was
about
the
sixth
hour
of
the
day
;
Yet
Mark.
15.25
.
it
is
called
the
third
hour
,
when
they
crucified
him
,
and
Matth.
27.45
.
it
was
the
sixth
hour
when
the
darknesse
came
on
,
after
he
was
crucified
.
For
understanding
and
reconciling
whereof
,
it
is
to
be
remembred
that
the
Jewes
did
reckon
twelve
hours
in
every
day
,
from
Sun-rising
to
Sun-setting
,
John
11.9
.
And
accordingly
so
many
also
in
the
night
And
albeit
these
hours
were
,
for
the
most
part
in
equal
,
the
hours
of
the
day
being
shortned
in
winter
and
lengthned
in
summer
,
and
contrariwise
,
these
of
the
night
;
Yet
at
the
time
of
Christs
passion
(
being
near
or
at
the
Aequinox
)
they
were
equal
,
the
Sun-rising
about
six
a
clock
according
to
our
account
.
Again
,
as
they
divided
the
hours
of
the
night
in
four
watches
,
reckoning
three
houres
to
a
watch
(
of
which
see
Lam.
2.19
Luke
12.38
.
Exod.
14.24
.
Matth.
14.25
.
)
So
they
also
divided
the
hours
of
the
day
in
four
quadrants
or
great
hours
,
for
ordering
the
time
of
their
Sacrifices
,
and
ordinary
prayer
,
which
they
went
about
thrice
a
day
.
Psal.
55.17
.
Dan.
6.10
.
The
first
was
called
the
third
hour
,
answering
to
our
ninth
,
Matth.
20.3
.
and
was
the
time
of
morning
prayer
,
and
sacrifice
in
the
Temple
.
The
second
was
called
the
sixth
hour
,
Matth.
20.5
.
answering
to
our
twelfth
.
And
this
also
was
an
hour
of
prayer
,
Psal
55.17
.
Acts
10
9.
The
third
was
called
the
ninth
hour
,
Matth.
20.5
.
Answering
to
our
three
afternoone
,
and
this
was
the
time
of
evening
prayer
and
sacrifice
,
Acts
3.1
.
and
10.3
.
And
the
last
(
answering
to
our
sixth
at
night
)
was
called
the
twelfth
,
being
the
time
of
their
retirement
from
labour
,
and
beginning
of
the
first
night-watch
,
and
so
they
who
wrought
but
one
hour
are
said
to
be
hired
at
the
eleventh
hour
,
Matth.
20.6
,
12.
Now
these
differences
among
the
Evangelists
may
easily
be
reconciled
thus
,
That
the
time
of
his
crucifying
was
when
the
third
(
or
ninth
)
hour
was
passed
,
and
the
time
interveening
betwixt
that
and
the
sixth
(
or
twelfth
)
hour
was
begun
,
or
possible
much
of
it
spent
;
and
,
That
this
time
interveening
is
sometime
named
from
the
third
hour
already
passed
,
and
sometime
from
the
sixth
or
twelfth
current
,
which
is
the
cause
of
the
seeming
difference
;
So
Christ
was
condemned
and
nailed
to
the
crosse
sometime
after
the
ninth
hour
,
according
to
our
account
,
and
before
the
twelfth
,
after
which
the
darknesse
followed
at
or
about
the
sixth
hour
,
or
some
short
time
after
it
.
The
difference
also
may
be
reconciled
by
taking
in
the
Roman
way
of
reckoning
the
hours
with
that
of
the
Jewes
.
They
reckoned
(
as
we
do
)
from
mid-night
to
mid-day
,
and
again
from
mid-day
to
mid-night
,
assigning
to
each
of
them
twelve
equal
hours
.
And
so
we
may
conceive
that
John
reckons
the
time
of
Pilates
sitting
down
in
the
judgement
seat
to
sentence
Christ
,
according
to
the
Roman
account
,
that
it
was
about
our
six
in
the
morning
,
and
the
Jewish
first
hour
of
the
day
,
and
that
Matthew
and
Mark
reckon
the
time
after
the
manner
of
the
Jewes
.
And
as
it
needs
not
seem
strange
,
that
John
speaking
of
the
action
of
a
Roman
,
do
designe
the
time
thereof
according
to
the
Roman
account
;
So
this
reckoning
leaveth
sufficient
time
for
all
that
is
related
by
any
of
the
Evangelists
to
have
been
done
betwixt
Pilates
sitting
down
in
the
judgement
seat
,
and
their
crucifying
of
Christ
.
3.
We
have
to
consider
some
previous
proceedings
of
Pilate
,
after
he
is
set
in
judgement
,
before
he
give
out
the
sentence
,
v.
14
,
15
Wherein
he
presents
Christ
to
the
Jewes
as
their
King
,
and
they
refusing
him
,
and
crying
out
that
he
should
be
crucified
,
he
againe
urgeth
how
unmeet
it
was
they
should
desire
him
to
crucifie
their
King
;
but
they
rejecting
him
,
and
acknowledging
Caesar
only
,
he
proceeds
to
judgement
.
In
all
which
we
are
to
conceive
,
that
Pilate
,
being
resolved
not
to
incurre
Caesars
displeasure
,
wherewith
they
threatned
him
,
is
but
seeking
some
shift
to
satisfie
or
quiet
his
own
conscience
.
And
therefore
he
will
offer
him
unto
them
as
their
King
,
being
willing
to
deliver
him
,
if
they
will
accept
of
him
;
but
seeing
they
,
who
were
more
concerned
then
he
,
do
reiect
him
,
he
thinks
he
is
not
bound
to
insist
any
longer
.
To
which
,
other
considerations
,
blindfolding
him
,
are
to
added
,
as
they
are
marked
by
the
●●st
:
Namely
,
that
he
washed
his
hands
in
testimony
of
his
innocency
,
and
laid
his
blood
upon
them
,
and
they
took
it
on
;
and
,
that
he
thought
he
could
do
no
good
by
struggling
,
but
rather
occasion
a
tumult
,
Matth.
27.24
.
and
therefore
(
as
natural
men
will
not
hazard
on
a
duty
unlesse
they
see
some
probability
of
successe
,
far
lesse
will
they
hazard
where
difficulties
occurre
)
he
thinks
it
better
to
let
alone
,
then
to
lose
the
people
,
and
run
the
hazard
of
Caesars
displeasure
.
4.
Unto
all
this
the
sentence
it selfe
is
subjoyned
,
v.
16.
—
that
he
delivered
him
to
them
to
be
crucified
,
or
gave
out
sentence
,
and
delivered
him
over
that
it
might
be
executed
.
He
delivered
him
to
them
,
or
,
to
the
Jewes
,
not
that
they
were
the
executioners
,
for
the
Souldiers
acted
that
part
;
but
in
all
this
he
gratified
them
,
and
he
committed
it
to
them
,
to
oversee
and
satisfie
themselves
in
the
execution
,
as
it
appeareth
that
they
went
along
with
the
Souldiers
,
to
see
that
nothing
was
omitted
.
From
this
purpose
,
thus
cleared
,
Learn
,
1.
Men
who
seem
to
act
for
Christ
,
and
yet
entertain
an
Idol
,
may
expect
that
it
will
be
touched
ere
all
be
done
,
to
try
whether
they
respect
Christ
or
it
most
;
for
,
Pilate
meets
with
a
saying
,
that
touched
the
very
Idol
of
his
interest
and
credit
with
Caesar
.
2.
Men
are
never
throughly
tried
,
till
their
duty
come
in
competition
with
their
Idol
and
interest
;
And
they
who
stand
out
very
stoutly
before
,
may
then
succumb
and
give
over
,
as
all
men
who
want
saving
grace
will
do
;
for
,
when
Pilate
therefore
heard
that
saying
,
he
brought
Jesus
forth
,
and
sate
down
in
the
judgement
seat
&c.
He
could
stand
it
out
no
longer
,
when
avowing
of
Christ
come
in
competition
with
Caesars
favour
.
So
that
they
lay
snares
for
themselves
who
entertain
Idols
.
3.
Albeit
natural
men
may
oft-times
,
wish
well
to
Christ
and
his
interest
,
yet
they
will
not
part
with
any
thing
for
him
,
if
the
matter
be
in
their
choice
;
And
particularly
,
they
will
not
incurre
the
displeasure
of
great
ones
for
his
sake
;
for
,
albeit
he
desired
Christ
might
be
released
,
yet
he
will
sit
down
in
the
judgement
seat
,
and
condemne
Christ
,
before
he
hazard
the
losse
of
Caesars
favour
,
and
what
might
follow
upon
that
.
Natural
men
may
indeed
be
involved
in
the
common
calamities
of
a
war
with
others
,
in
defence
of
Religion
,
and
may
lye
under
the
necessity
of
losing
much
that
way
;
but
they
will
not
freely
undergo
any
thing
,
in
a
way
of
suffering
of
personal
and
particular
persecution
.
4.
Albeit
the
hazard
of
mens
interests
and
idols
withdraw
them
from
duty
to
Christ
,
as
thinking
thereby
to
preserve
them
,
yet
ordinarily
such
projects
succeed
not
,
but
whatever
it
be
that
tempts
men
to
forsake
and
relinquish
their
duty
to
Christ
,
it
doth
justly
disappoint
and
ruine
them
;
for
,
the
keeping
of
Caesars
favour
,
and
to
please
the
Jewes
also
,
Mark
15.15
.
made
Pilate
condemne
Christ
,
and
yet
(
as
Histories
record
)
he
lost
that
peoples
affections
,
and
they
by
their
complaints
made
him
to
lose
Caesars
favour
,
so
that
he
cut
off
himself
.
5.
Malicious
enemies
of
Christ
are
most
obstinate
in
their
pursuit
and
violence
against
him
,
and
this
is
to
be
expected
from
them
;
Therefore
is
the
time
marked
,
that
it
was
the
preparation
of
the
Passeover
,
and
about
the
sixth
houre
,
to
point
out
the
Jewes
obstinacy
,
that
albeit
they
had
been
at
it
all
night
,
and
now
the
day
of
their
preparation
is
come
,
yet
they
endure
all
this
,
and
lay
aside
all
other
things
till
they
be
satisfied
in
this
.
6.
Christ
stooped
to
be
kept
long
in
pain
and
bonds
,
and
to
have
his
sufferings
lengthened
by
all
the
endeavours
that
were
used
for
his
release
;
That
so
he
might
expiate
our
guilt
,
which
deserveth
indeed
eternal
sufferings
,
if
it
were
laid
on
us
;
That
he
might
,
by
his
example
,
warn
us
to
prepare
for
trials
of
long
continuance
,
and
by
his
going
before
us
,
sanctifie
them
unto
us
;
That
he
might
be
a
meet
High
Priest
for
them
who
are
ready
to
weary
and
sink
under
the
continuance
of
their
trials
:
and
,
That
he
might
sanctifie
unto
his
people
the
lengthening
of
their
afflictions
,
by
any
means
used
for
their
deliverance
;
for
these
causes
also
it
is
marked
,
that
after
all
his
toile
in
the
preceding
night
,
he
is
kept
in
bonds
,
wearied
and
pained
with
scourging
,
crowning
with
thornes
and
smiting
,
till
the
sixth
houre
,
and
that
before
he
come
to
the
extremity
of
his
suffering
.
7.
The
consciences
,
even
of
natural
men
,
after
they
have
begun
to
point
out
duty
,
will
not
soon
be
satisfied
nor
silenced
,
no
,
not
when
they
meet
with
strong
tentations
;
for
,
albeit
Pilate
be
so
dashed
with
the
fear
of
Cesar
,
that
he
sits
down
on
the
Judgement-seat
,
yet
his
conscience
will
not
let
him
proceed
to
sentence
,
till
he
follow
such
a
course
as
he
thinks
may
satisfie
it
,
as
hath
been
cleared
:
so
that
men
who
have
made
defection
from
a
good
course
,
have
certainly
more
disquiet
from
their
consciences
then
every
one
knoweth
.
And
if
conscience
as
a
Counsellor
and
Informer
be
so
difficult
to
satisfie
,
it
will
be
much
more
so
,
when
it
turnes
a
tormentor
and
executioner
.
8.
When
men
are
once
broken
,
and
resolved
to
go
contrary
to
conscience
,
they
will
finde
strange
shifts
,
and
devise
principles
of
light
,
to
heal
the
wound
of
conscience
,
and
that
they
may
not
seem
to
crosse
it
;
for
,
so
much
do
Pilates
Propositions
to
them
point
at
,
as
hath
been
explained
.
It
is
dangerous
when
men
are
once
engaged
in
their
wicked
resolutions
,
for
then
their
wits
are
set
on
work
,
not
to
finde
out
what
is
right
,
but
,
what
may
make
their
way
plausible
to
themselves
or
others
,
and
may
stop
the
mouth
of
conscience
.
9.
It
is
but
a
poor
shift
for
men
to
think
to
satisfie
their
consciences
with
their
good
wishes
,
and
weak
endeavours
about
their
duty
,
when
yet
they
suffer
themselves
to
be
carried
away
with
the
importunity
of
others
,
and
do
not
effectually
set
about
what
is
right
;
for
,
herein
Pilate
satisfieth
himself
,
that
he
offers
their
King
to
them
,
Behold
your
King
,
and
evidenceth
an
aversenesse
from
proceeding
,
Shall
I
crucifie
your
King
?
but
is
crossed
with
their
importunity
,
Away
with
him
,
&c.
10.
It
will
not
satisfie
conscience
,
that
men
have
others
more
concerned
and
knowing
then
themselves
,
(
upon
whom
they
think
they
may
lay
the
blame
of
any
evil
)
so
long
as
they
suffer
any
thing
to
be
done
contrary
to
their
trust
and
power
;
for
,
this
is
another
shift
of
Pilate
,
that
since
the
Jewes
,
who
were
more
concerned
in
their
King
,
and
understood
these
things
better
then
he
,
will
have
Christ
crucified
,
he
thinks
they
should
bear
the
blame
.
But
it
was
his
dutie
to
have
employed
his
authority
and
power
to
hinder
injustice
.
11.
When
men
begin
to
faint
in
their
duty
,
and
to
seek
shifts
,
it
is
righteous
with
God
they
finde
many
,
and
that
Satan
and
his
instruments
be
let
out
to
importune
them
,
till
they
be
quite
broken
in
all
their
resolutions
;
for
,
Pilate
being
in
this
temper
,
justly
meets
with
their
importunate
cries
,
Away
with
him
,
away
with
him
,
crucifie
him
,
we
have
no
King
but
Caesar
,
to
drive
him
on
into
the
snare
.
12.
It
is
the
great
and
crying
sin
of
the
visible
Church
,
that
they
contemn
and
neglect
the
offer
of
salvation
,
and
the
messengers
thereof
;
and
particularly
,
that
they
reject
Christ
from
reigning
over
them
;
for
,
this
was
the
great
sin
of
the
Jewes
here
,
that
they
cried
,
Away
with
him
,
away
with
him
,
crucifie
him
,
and
in
contempt
of
him
professe
,
we
have
no
King
but
Caesar
.
And
this
sin
is
repeated
by
all
these
in
the
visible
Church
,
who
reject
and
despise
his
offer
of
himself
in
the
Gospel
,
and
who
crucifie
him
afresh
unto
themselves
,
Heb.
6.6
.
13.
Malicious
persecutors
will
not
be
mollified
in
their
rage
by
any
consideration
;
nor
will
their
political
interests
or
discontents
,
(
though
otherwise
weighty
in
their
eyes
)
engage
them
to
Christ
or
his
cause
,
but
they
will
rather
sacrifice
all
their
interests
,
and
digest
all
their
other
discontents
,
then
not
have
Christ
crucified
;
for
,
albeit
they
were
exceedingly
averse
from
Caesars
power
over
them
,
and
did
affect
liberty
and
a
King
of
their
own
:
yet
that
they
may
get
Christ
crucified
,
they
digest
all
this
,
and
professe
,
we
have
no
King
but
Caesar
.
And
albeit
their
being
under
the
forreign
power
of
Caesar
,
was
a
clear
proof
that
Shiloh
,
or
the
Messiah
was
come
,
yet
they
are
so
violent
as
they
regard
not
that
.
14.
No
lesse
was
sufficient
to
satisfie
divine
Justice
for
the
sins
of
the
Elect
,
then
the
death
of
their
Surety
;
and
Christ
having
undertaken
this
work
,
justice
did
pursue
him
to
the
death
:
Therefore
was
it
so
over-ruled
,
that
they
cried
,
crucifie
him
,
and
accordingly
he
is
sentenced
and
delivered
to
be
crucified
,
after
all
his
former
sufferings
.
15.
Christs
followers
should
resolve
,
after
they
have
suffered
much
,
to
suffer
yet
more
;
And
they
should
not
decline
to
have
all
their
other
sufferings
crowned
with
a
violent
death
,
at
last
,
if
called
to
it
:
for
,
so
much
also
doth
the
example
of
Christ
their
Head
teach
them
.
16.
When
a
mans
conscience
,
who
seemed
to
befriend
Christ
,
is
once
lulled
asleep
,
he
will
be
ready
to
run
as
great
a
length
in
cruelty
as
any
other
:
And
who
hath
once
made
shipwrack
of
any
kinde
of
a
good
conscience
,
will
come
behinde
with
no
enemie
,
if
he
turn
not
worse
;
for
,
Pilate
,
now
overcome
,
satisfieth
all
their
desire
in
this
particular
,
he
delivered
him
to
be
crucified
.
17.
It
may
be
the
lot
of
Christs
followers
,
and
an
addition
to
their
trial
,
to
be
given
up
to
the
power
of
their
most
inveterate
enemies
,
to
execute
all
their
spite
upon
them
;
for
,
so
fared
it
with
Christ
in
his
own
person
,
he
was
delivered
to
them
,
(
or
,
to
the
Jewes
)
to
be
crucified
?
Verse
16.
—
And
they
took
Jesus
,
and
led
him
away
.
17.
And
he
bearing
his
Crosse
,
went
forth
into
a
place
called
the
place
of
a
skull
,
which
is
called
in
the
Hebrew
,
Golgotha
:
18.
Where
they
crucified
him
,
and
two
other
with
him
,
on
either
side
one
,
and
Jesus
in
the
midst
.
In
the
second
branch
of
this
part
of
the
chapter
is
contained
the
execution
of
the
sentence
;
That
he
being
condemned
,
they
led
him
away
to
Mount
Calvary
,
bearing
his
own
Crosse
,
and
there
crucified
him
with
two
other
with
him
,
one
on
either
hand
.
Not
to
repeat
what
hath
been
said
of
this
way
of
Christs
suffering
on
chap.
18.28
.
and
on
v.
31
,
32.
where
a
Providence
is
observed
in
it
;
we
may
from
this
purpose
,
Learn
,
1.
Sufferers
may
expect
not
only
to
have
cruel
resolutions
taken
,
and
cruel
sentences
given
out
against
them
,
but
to
have
them
cruelly
execute
;
for
,
so
was
it
with
Christ
,
he
being
condemned
,
they
took
him
and
led
him
away
:
And
he
met
with
this
,
not
only
to
shew
that
our
sins
deserved
not
only
threatned
,
but
real
inflicted
punishment
:
or
,
to
purchase
to
his
followers
many
a
sweet
disappointment
in
their
sufferings
;
but
that
he
might
sanctifie
such
a
lot
to
them
,
when
sufferings
are
permitted
to
come
to
an
extremity
.
2.
As
the
Lord
marks
the
activity
of
persecutors
against
Christ
,
and
propounds
it
to
be
marked
by
his
people
,
to
shame
them
when
they
are
negligent
for
him
;
(
for
,
therefore
doth
he
record
that
after
his
condemnation
,
they
,
immediately
,
took
Jesus
and
led
him
away
)
so
his
eye
is
most
upon
them
who
are
most
malicious
against
him
:
for
,
albeit
the
souldiers
were
actors
in
this
businesse
,
yet
for
this
cause
he
marks
specially
,
that
they
(
or
the
Jewes
to
whom
Pilate
delivered
him
)
took
him
and
led
him
away
.
3.
Christ
submitted
to
be
accounted
an
execrable
person
,
and
in
an
execrable
condition
,
and
one
whom
none
would
own
;
that
so
we
might
inherit
a
blessing
in
him
;
Therefore
went
he
forth
,
bearing
his
Crosse
,
as
one
accursed
,
whom
none
in
all
the
company
would
help
to
bear
his
Crosse
,
till
one
was
compelled
to
help
him
,
as
the
rest
observe
.
4.
It
may
please
the
Lord
to
let
trial
and
great
weaknesse
tryst
together
,
and
to
lay
on
crosses
when
we
seem
very
unmeet
for
bearing
of
them
;
for
,
Christ
after
he
is
wearied
all
night
,
and
spent
with
former
sufferings
,
is
made
to
bear
his
Crosse
,
till
he
faint
again
.
5.
Sufferers
may
get
few
sympathizers
,
even
of
dearest
friends
;
and
Christ
endured
this
lot
,
that
he
might
be
a
tender
friend
to
us
;
for
,
he
bare
his
Crosse
,
without
any
of
his
followers
to
help
him
,
but
another
must
be
compelled
when
he
needs
it
.
6.
Whatever
be
our
weaknesse
and
discouragement
under
trial
;
yet
it
is
our
great
victory
voluntarily
to
submit
and
bear
it
;
for
,
notwithstanding
this
his
low
condition
,
yet
he
bearing
his
Crosse
,
went
forth
,
and
was
not
drawn
,
but
bears
on
till
he
faint
again
.
7.
The
place
to
which
he
is
carried
to
be
crucified
,
is
called
the
place
of
a
skull
,
(
which
is
the
signification
also
of
the
Hebrew
or
Syriack
name
,
Golgotha
,
to
which
also
the
name
Calvary
,
Luke
23.33
.
agreeth
)
And
it
gets
this
name
,
not
so
much
because
the
forme
of
that
mountain
resembled
a
skull
,
as
because
there
were
many
sculls
of
execute
malefactours
lying
or
buried
there
.
He
was
brought
to
this
place
to
suffer
,
not
only
to
shew
how
loathsome
we
and
our
sins
are
before
God
,
in
that
our
Surety
must
suffer
in
so
loathsome
a
place
;
But
further
it
teacheth
,
1.
Our
Lord
is
the
true
substance
of
that
sacrifice
slain
without
the
camp
,
whose
blood
was
brought
into
the
Sanctuary
,
Heb.
13.11
,
12.
And
however
he
was
esteemed
of
among
men
,
in
suffering
here
;
yet
his
blood
hath
made
way
,
and
opened
an
entry
into
heaven
.
2.
By
this
he
hath
sanctified
the
contempt
of
his
people
in
the
world
,
and
taught
them
to
go
out
unto
him
,
bearing
his
reproach
,
who
suffered
without
the
gate
,
Heb.
13.12
,
13
,
14.
3.
By
this
he
hath
shewed
how
by
his
death
he
will
be
death's
death
,
in
that
he
suffered
and
triumphed
over
death
in
the
place
of
a
skull
,
where
there
were
many
monuments
of
deaths
triumph
over
others
.
Doct.
8.
Christ
by
his
suffering
this
death
of
being
crucified
,
hath
taught
us
,
1.
We
by
nature
are
under
the
curse
,
and
he
hath
undergone
that
curse
,
that
all
who
flee
to
him
,
may
be
freed
from
it
,
and
that
all
their
conditions
may
be
blessed
,
and
their
very
crosses
turned
into
blessings
;
Therefore
did
he
undergo
this
cursed
death
,
Gal.
3.13
.
2.
By
his
pouring
out
of
his
blood
,
even
unto
death
,
which
flowed
abundantly
(
as
from
other
places
,
both
before
his
being
crucified
,
and
after
his
death
;
so
also
)
from
his
hands
and
feet
,
He
hath
pointed
out
to
us
,
that
as
there
is
no
remission
of
sins
without
the
shedding
of
blood
,
Heb.
9.22
.
so
he
hath
opened
up
that
fountain
for
all
who
come
to
him
.
3.
By
this
way
of
shedding
his
blood
,
by
piercing
of
his
hands
and
feet
,
which
were
sensible
parts
,
and
his
being
hanged
up
nailed
to
the
Crosse
,
to
continue
in
pain
for
a
long
time
,
and
his
wounds
continually
widening
by
the
weight
of
his
body
till
he
died
;
we
are
taught
,
what
the
bitter
fruit
of
sin
is
,
how
great
his
love
was
that
did
submit
to
endure
this
sharp
and
long
continuing
pain
,
and
,
how
we
are
bound
to
look
on
him
whom
we
have
pierced
,
till
our
hearts
be
pierced
and
bleed
again
.
4
His
being
fastned
and
continuing
there
upon
the
Crosse
for
a
space
,
before
he
died
,
may
teach
,
how
resolute
he
was
to
endure
that
assault
till
justice
were
satisfied
;
That
he
kept
and
stood
in
the
field
there
,
to
endure
the
uttermost
that
enemies
could
do
against
the
work
of
Redemption
,
and
to
grapple
with
all
of
them
,
till
they
had
no
more
to
say
against
his
people
;
and
,
That
he
would
give
a
proof
how
certainly
he
is
to
be
found
at
his
Crosse
,
with
stretched-out
armes
ready
to
receive
all
them
who
seek
for
life
in
him
,
and
through
his
death
.
5.
His
being
lifted
up
thus
nailed
to
the
Crosse
,
may
teach
,
partly
,
That
we
deserved
no
room
,
neither
in
heaven
nor
earth
,
and
therefore
our
Surety
was
lifted
up
betwixt
both
,
and
hence
also
was
the
Sun
darkned
,
(
as
for
other
causes
,
so
)
to
shew
that
we
deserve
not
so
much
as
that
the
Sun
should
shine
upon
us
:
and
partly
,
That
his
suffering
was
indeed
his
exaltation
,
he
was
lifted
up
in
it
by
triumphing
over
his
enemies
there
,
and
he
is
exalted
in
the
world
as
crucified
.
Doct.
9.
Albeit
Christ
in
his
own
person
was
the
spotlesse
Lamb
of
God
;
yet
so
hainous
and
so
many
were
the
sins
of
the
Elect
charged
upon
him
,
that
in
divine
Providence
,
he
is
not
only
reckoned
among
transgressours
,
Isa.
53.12
.
but
as
the
chief
of
them
;
Therefore
it
is
so
ordered
,
that
he
is
crucified
,
and
other
two
with
him
,
and
Jesus
in
the
midst
,
as
the
most
notable
of
them
.
And
this
may
teach
the
Elect
,
not
to
mince
or
extenuate
their
own
sins
,
which
were
charged
on
Christ
as
so
odious
.
10.
Christ
was
content
to
be
accounted
,
and
undergo
the
lot
of
a
malefactour
;
not
only
that
he
might
free
us
who
were
indeed
evil-doers
,
but
that
he
might
sanctifie
unto
his
people
their
being
looked
upon
,
and
intreated
as
evil-doers
;
Therefore
also
was
he
crucified
in
such
company
.
Verse
19.
And
Pilate
wrote
a
title
,
and
put
it
on
the
Crosse
,
And
the
writing
was
,
JESVS
OF
NAZARETH
THE
KING
OF
THE
JEWES
.
20.
This
title
then
read
many
of
the
Jewes
:
for
the
place
where
Jesus
was
crucified
,
was
nigh
to
the
City
,
and
it
was
written
in
Hebrew
,
and
Greek
,
and
Latine
.
21.
Then
said
the
chief
Priests
of
the
Jewes
to
Pilate
,
Write
not
,
The
King
of
the
Jewes
:
but
that
he
said
,
I
am
King
of
the
Jewes
.
22.
Pilate
answered
,
What
I
have
written
,
I
have
written
.
The
third
branch
of
this
part
of
the
chapter
,
contains
the
title
put
by
Pilate
upon
Christs
Crosse
,
and
his
declining
to
alter
it
at
the
Jewes
desire
.
In
all
which
we
are
not
only
to
look
upon
Pilate
,
as
following
the
Romane
custome
,
in
publishing
the
faults
of
condemned
and
execute
malefactours
,
and
as
affronting
the
Jewes
who
had
so
impudently
urged
him
to
crucifie
Christ
;
but
we
are
to
look
to
God
also
,
who
by
this
title
would
have
him
proclaimed
the
true
King
of
Israel
.
Whence
learn
,
1.
It
is
a
good
use
to
be
made
of
the
cutting
off
of
delinquents
,
that
justice
be
cleared
,
and
the
guilty
ashamed
,
and
that
others
be
warned
to
fear
;
for
,
upon
these
grounds
it
was
a
commendable
practice
in
it self
,
that
a
title
was
put
upon
the
Crosse
of
malefactours
,
containing
their
crime
,
and
the
cause
of
their
death
,
and
that
it
was
written
in
Hebrew
,
and
Greek
,
and
Latine
,
that
all
present
,
of
different
Nations
and
Languages
,
might
reade
and
understand
it
.
2.
Christ
hath
sanctified
his
peoples
being
unjustly
condemned
as
traitours
,
by
suffering
upon
that
account
,
and
by
having
this
title
written
over
his
head
,
The
King
of
the
Jews
.
3.
Christs
intended
shame
doth
tend
to
the
real
manifestation
of
his
glory
;
for
,
Pilate
set
up
this
title
to
brand
him
as
an
affecter
of
a
worldly
Kingdome
;
but
hereby
God
would
have
it
proclaimed
that
he
is
Jesus
of
Nazareth
the
King
of
the
Jewes
;
That
he
is
a
King
in
the
midst
of
his
sufferings
,
That
he
did
indeed
triumph
in
them
,
spoiling
Satan
,
and
converting
one
of
them
that
was
crucified
with
him
;
and
,
That
the
glory
of
this
suffering
King
should
be
conspicuous
and
acknowledged
in
all
Nations
,
of
all
Languages
,
as
this
title
was
written
in
the
three
principal
Languages
.
4.
Inveterate
and
violent
enemies
against
Christ
shall
meet
with
perpetual
reproach
never
to
be
wiped
off
;
for
,
therefore
doth
Pilate
write
him
the
King
of
the
Jewes
,
and
that
in
three
languages
,
that
they
reading
it
(
as
it
is
v.
20.
)
might
reade
their
own
reproach
,
in
having
one
who
was
called
King
of
their
Nation
,
crucified
,
and
that
in
Gods
holy
Providence
,
it
might
be
their
perpetual
reproach
to
have
crucified
him
who
was
indeed
their
King
.
5.
The
Lord
leaveth
cruel
persecutors
to
be
ambitious
and
tender
of
their
own
credit
,
when
he
is
to
affront
them
;
that
as
they
have
served
themselves
of
their
lusts
and
idols
,
so
he
also
may
serve
himself
of
them
,
to
make
them
the
more
sensible
of
their
affronts
:
therefore
it
is
marked
,
that
when
they
read
this
title
,
the
crosse
being
near
the
City
,
v.
20.
their
ambition
renders
the
affront
of
this
more
grievous
to
them
,
and
they
desire
to
have
it
altered
,
Then
said
the
chief
Priests
of
the
Jewes
to
Pilate
,
write
not
,
the
King
of
the
Jewes
,
but
that
he
said
,
I
am
the
King
of
the
Jewes
.
6.
Such
as
are
not
tender
of
Gods
honour
,
and
of
Christ
and
his
interest
in
the
world
,
God
in
his
justice
will
be
little
tender
of
them
,
their
idols
and
interests
,
when
they
come
to
be
rubbed
upon
;
for
,
in
this
answer
of
Pilate
,
What
I
have
written
,
I
have
written
,
we
are
not
only
to
look
to
Pilate
,
as
cleaving
to
their
Romane
customes
,
which
did
not
admit
that
their
publike
Programmes
or
Tables
should
be
altered
after
they
were
published
;
nor
yet
only
as
requiting
them
with
inexotablenesse
,
who
had
been
so
inexorable
to
his
desire
of
releasing
Christ
:
But
we
are
chiefly
to
look
to
the
hand
of
God
,
who
will
not
have
their
ambition
satisfied
,
nor
allow
any
tendernesse
in
the
matter
of
their
supposed
credit
,
who
had
so
cruelly
pursued
Christ
to
death
.
7.
Gods
decree
,
concerning
the
Kingdome
of
Christ
,
is
immutable
,
nor
will
he
have
the
glory
of
it
obscured
or
born
down
by
any
opposition
;
for
,
so
much
also
doth
this
answer
of
Pilate
point
out
,
that
as
Christ
was
the
King
of
the
Jewes
,
however
they
fretted
,
so
the
Lord
in
his
Providence
would
not
have
the
publication
thereof
on
the
Crosse
hindered
by
any
entreaty
of
theirs
,
and
therefore
Pilate
is
over-ruled
to
answer
,
What
I
have
written
,
I
have
written
.
Verse
23.
Then
the
souldiers
,
when
they
had
crucified
Jesus
,
took
his
garments
,
(
and
made
foure
parts
,
to
every
souldier
a
part
,
)
and
also
his
coat
;
Now
the
coat
was
without
seame
,
woven
from
the
toppe
throughout
.
24.
They
said
therefore
among
themselves
;
Let
not
us
rent
it
,
but
cast
lots
for
it
,
whose
it
shall
be
,
that
the
Scripture
might
be
fulfilled
,
which
saith
,
they
parted
my
raiment
among
them
,
and
for
my
vesture
they
did
cast
lots
.
These
things
therefore
the
souldiers
did
.
In
the
fourth
branch
of
this
part
of
the
chapter
,
Christs
suffering
from
the
souldiers
is
recorded
;
That
having
stripped
him
of
his
garments
when
they
fastened
him
to
the
Crosse
,
they
do
divide
these
garments
which
could
be
parted
among
them
,
and
cast
lots
for
his
woven
coat
which
could
not
be
divided
.
All
which
was
done
according
to
that
foregoing
Prophecie
,
Psal.
21.18
.
which
whatever
accomplishment
it
had
in
David
the
type
,
yet
it
pointed
ultimately
at
Christs
sufferings
.
Not
to
seek
any
Allegory
,
we
may
from
this
purpose
,
Learn
,
1.
Instruments
will
not
be
wanting
to
crucifie
Christ
,
if
it
were
but
for
his
old
cloathes
,
and
these
but
little
worth
;
for
,
these
souldiers
crucifie
him
,
though
they
got
but
his
garments
for
their
reward
.
2.
Christ
did
submit
not
only
to
be
crucified
,
but
to
suffer
naked
,
the
souldiers
dividing
his
garments
and
coat
among
them
,
hereby
to
teach
us
,
1.
That
all
flesh
are
really
naked
before
God
by
reason
of
sin
,
Exod.
32.25
.
2
Chron.
28.19
.
and
therefore
our
Surety
behoved
to
suffer
naked
.
2.
That
he
offered
himself
a
real
captive
in
his
sufferings
,
that
so
he
might
fully
satisfie
justice
,
by
being
under
the
power
of
his
enemies
,
till
he
redeemed
himself
by
the
strong
hand
,
having
fully
paid
the
price
;
for
,
therefore
did
he
submit
to
be
stript
naked
,
as
Conquerours
use
to
do
with
prisoners
.
3.
That
by
this
suffering
naked
,
he
would
expiate
our
abuse
of
apparel
,
and
purchase
to
us
a
liberty
to
make
use
of
suitable
ralment
,
and
such
as
becometh
us
in
our
station
4.
That
by
this
suffering
naked
,
he
would
purchase
unto
them
who
flee
to
him
,
to
be
covered
with
righteousnesse
and
glory
,
and
to
walk
with
him
in
white
for
ever
,
and
would
point
out
the
nakednesse
of
these
,
who
not
being
found
cloathed
with
his
righteousnesse
,
shall
not
be
cloathed
upon
with
immortality
and
glory
,
2
Cor.
5.2
,
3.
5.
He
would
also
,
by
this
,
teach
all
his
followers
,
to
resolve
on
nakednesse
in
their
following
of
him
,
as
a
part
of
their
conformity
with
their
Head
,
Job
1.21
.
Rom.
8.35
.
Heb.
11.37
.
and
that
therefore
they
should
not
doat
much
on
their
apparel
when
they
have
it
.
Doct.
3.
A
sight
of
God
and
his
Will
,
in
the
trials
of
Christ
and
his
followers
,
will
make
them
very
sweet
unto
them
,
and
should
be
a
mean
to
prevent
stumbling
;
for
this
cause
is
it
subjoyned
,
that
it
was
done
,
that
the
Scripture
might
be
fulfilled
,
&c.
4.
God
hath
a
providence
about
the
smallest
circumstances
of
the
suffering
of
Christ
and
his
followers
;
for
,
Scripture
had
foretold
,
even
concerning
the
parting
of
Christs
garments
,
and
casting
lots
for
his
vesture
,
to
shew
there
was
a
providence
in
these
things
,
though
they
were
but
very
common
.
5.
When
Christ
and
his
people
are
very
low
,
yet
the
Scripture
stands
firme
,
and
will
not
be
broken
,
if
it
were
but
about
the
matter
of
an
old
coat
;
And
however
Christ
and
his
followers
be
put
in
the
hands
of
wicked
men
,
led
by
their
wicked
principles
,
yet
the
least
circumstance
of
their
sufferings
are
over-ruled
by
God
,
and
men
shall
not
transgresse
the
bounds
set
by
him
;
for
,
this
being
foretold
,
These
things
therefore
,
(
and
no
more
then
had
been
foretold
)
the
souldiers
did
.
And
albeit
they
did
this
,
and
no
more
,
freely
,
yet
it
was
necessary
,
in
regard
of
the
prediction
,
that
they
did
it
,
and
went
no
further
.
Verse
25.
Now
there
stood
by
the
Crosse
of
Jesus
,
his
mother
,
and
his
mothers
sister
,
Mary
the
wife
of
Cleophas
,
and
Mary
Magdalene
.
26.
When
Jesus
therefore
saw
his
mother
,
and
the
Disciple
standing
by
,
whom
he
loved
,
he
saith
unto
his
mother
,
Woman
,
behold
thy
sonne
.
27.
Then
saith
he
to
the
disciple
,
Behold
thy
mother
.
And
from
that
houre
that
disciple
took
her
unto
his
own
home
.
In
the
fifth
branch
of
this
part
of
the
chapter
we
have
recorded
,
what
was
Christs
care
of
his
mother
,
who
,
with
two
other
women
,
and
John
the
beloved
disciple
,
(
as
is
gathered
from
v
26.
with
chap
21
,
20
24.
)
did
stand
beside
his
Crosse
.
Christ
in
the
midst
of
his
suffering
,
taking
notice
of
her
sorrowful
and
desolate
condition
,
(
he
being
to
die
and
depart
from
her
,
and
Joseph
being
dead
,
as
would
appear
,
)
He
recommends
her
to
John
as
a
Mother
to
her
Son
;
who
accordingly
takes
her
home
with
him
,
and
careth
for
her
.
It
is
said
Mark
15.40
,
41.
that
these
two
wom●n
,
with
many
others
,
were
looking
afar
off
.
But
it
seems
here
,
that
they
,
with
Christs
mother
,
had
drawn
nearer
then
the
rest
;
and
that
after
his
death
,
(
which
is
the
time
wherein
Mark
observes
that
to
have
bee●
)
they
retired
to
the
rest
,
Doct.
1.
This
their
standing
by
the
Crosse
of
Jesus
,
was
not
to
be
any
wayes
assisting
or
helpful
to
him
in
that
great
work
he
was
now
about
;
nor
yet
did
it
flow
only
from
natural
affection
,
no
,
not
in
his
mother
,
but
from
their
faith
seeing
through
his
sufferings
,
and
unto
what
they
did
tend
:
nor
yet
doth
it
only
serve
as
a
pattern
of
Christian
practice
,
teaching
us
to
stand
beside
his
Crosse
,
and
feed
upon
his
sufferings
and
our
interest
in
them
;
But
further
,
it
may
teach
,
1.
Christs
followers
may
have
many
sad
dayes
about
Christ
and
his
interests
;
both
for
their
own
trial
,
and
that
the
thoughts
of
many
hearts
may
be
discovered
;
for
,
in
this
sight
,
Mary
found
that
accomplished
which
Christ
had
foretold
,
Luke
2.35
.
and
so
the
rest
also
,
every
particular
of
his
suffering
being
a
wound
to
their
hearts
.
2.
Christians
are
bound
not
to
forsake
nor
desert
such
as
suffer
for
truth
,
but
they
should
be
comfortable
to
them
by
their
sympathy
and
countenance
,
when
they
can
do
no
more
;
for
,
albeit
they
could
not
joine
with
Christ
in
that
great
work
,
yet
they
look
upon
him
as
a
suffering
man
,
and
their
standing
by
the
Crosse
,
and
their
tender
looks
upon
him
,
were
,
in
their
own
measure
,
sweet
to
him
,
who
had
cruel
enemies
round
about
him
,
and
many
a
piercing
and
insolent
look
upon
him
in
that
day
,
Ps.
22.17
.
And
their
practice
toward
him
is
a
pattern
of
our
duty
toward
sufferers
.
See
2
Tim.
1.15
,
16
,
17.
and
4.16
,
17.
Doct.
2.
Albeit
the
generality
,
even
of
Professours
,
may
turn
their
back
upon
sufferers
,
and
they
are
to
expect
that
as
a
part
of
their
trial
;
yet
they
will
not
want
some
to
countenance
them
,
when
God
seeth
it
meet
;
for
,
here
of
all
his
followers
a
very
few
did
stand
by
the
Crosse
of
Jesus
,
and
yet
a
few
stood
by
it
,
his
mother
,
and
his
mothers
sister
,
(
or
kinswoman
)
who
was
Mary
of
Cleophas
,
and
Mary
Magdalene
,
with
the
disciple
whom
he
loved
.
3.
Such
as
seem
but
weak
in
respect
of
others
,
may
yet
prove
stronger
then
they
in
a
trial
;
and
these
of
the
weaker
sexe
may
be
enabled
to
out-strip
others
;
for
,
all
these
(
except
John
)
who
stood
by
him
when
the
rest
are
gone
,
are
weak
women
.
And
albeit
we
are
not
to
ascribe
this
courage
to
any
thing
in
themselves
,
even
of
what
they
had
received
;
yet
it
may
be
considered
,
that
as
all
of
these
were
eminently
gracious
,
and
as
grace
did
excite
his
mother
,
and
his
mothe●s
sister
,
to
testifie
their
natural
affection
to
him
;
so
also
in
particular
,
John
was
much
beloved
of
Christ
,
and
Mary
Magdalen
had
seven
devils
cast
out
of
her
by
him
:
And
it
may
be
expected
that
such
as
enjoy
the
sense
of
Christs
love
,
and
do
entertain
the
sense
of
his
special
kindnesse
,
will
cleave
to
him
as
long
as
any
.
4.
Christ
takes
notice
of
all
who
sincerely
testifie
their
affection
toward
him
,
and
doth
indeed
respect
them
,
though
possibly
they
get
not
all
alike
expressions
of
his
respect
;
for
,
here
all
are
recorded
who
stood
by
the
Crosse
of
Jesus
,
as
a
testimony
that
he
took
notice
of
their
affection
,
though
he
speak
to
none
but
to
his
mother
and
John
,
and
doth
take
particular
care
of
her
only
,
and
because
of
this
it
is
recorded
that
he
saw
them
.
5.
That
Christ
,
in
the
midst
of
this
his
extream
pain
and
agony
,
is
at
leisure
to
take
notice
of
his
mother
and
John
,
and
to
express
his
care
of
her
;
it
may
teach
,
partly
,
How
wisely
the
Lord
doth
order
the
trials
of
his
own
,
and
that
he
will
give
them
such
intermissions
of
the
extremity
of
exercise
,
as
may
be
needful
for
them
or
their
affaires
;
for
,
hereof
hath
he
given
proof
in
the
suffering
of
his
Son
,
who
though
he
still
continued
in
bodily
pain
,
yet
he
got
some
intermissions
and
case
of
that
overwhelming
cloud
of
soul-trouble
which
pursued
him
because
of
our
sins
,
so
that
he
can
think
of
something
beside
.
Partly
,
it
may
teach
,
That
Christ
,
even
in
his
extream
suffering
,
began
his
triumph
over
it
in
part
,
and
testified
himself
a
Conquerour
;
for
,
so
much
appears
,
not
only
in
that
he
was
alwayes
free
of
any
sinful
perturbation
which
might
confuse
his
thoughts
;
but
in
that
his
sinlesse
perplexities
also
are
at
his
command
as
God
,
to
moderate
them
when
his
thoughts
were
otherwise
to
be
employed
.
And
partly
,
it
may
teach
,
That
Christs
heart
is
at
all
times
upon
his
people
,
to
perform
all
duties
toward
them
to
which
he
is
bound
,
either
as
a
man
under
the
Law
,
or
as
Mediatour
;
for
,
in
the
extremity
of
his
pain
,
his
free
thoughts
are
upon
his
mother
,
to
care
for
her
,
and
upon
a
beloved
disciple
,
to
give
him
a
proofe
of
his
love
in
this
honourable
emploiment
.
And
if
his
thoughts
were
at
this
time
thus
employed
,
how
much
more
are
they
so
in
glory
,
when
he
hath
no
exercise
or
suffering
of
his
own
to
take
him
off
?
6.
By
Christs
care
of
his
mother
at
this
time
,
recommending
her
to
John
,
as
a
mother
to
a
son
to
be
cared
for
,
he
would
teach
,
1.
That
it
is
the
Will
of
Christ
,
that
children
honour
their
Parents
,
and
have
a
care
of
them
in
their
decayed
and
desolate
condition
;
for
,
so
much
doth
he
teach
in
his
own
person
,
who
was
not
only
subject
to
his
mother
and
his
supposed
father
in
his
life
,
but
hath
a
care
of
his
mother
at
his
death
.
See
Mat.
15.4
,
5
,
6.
2.
No
personal
trouble
or
trial
upon
our selves
,
doth
exempt
us
from
the
performance
of
duties
toward
others
,
in
our
relations
,
nor
warrant
us
to
lay
thoughts
thereof
aside
;
for
,
Christ
in
his
extream
suffering
,
accounts
it
his
duty
to
provide
for
his
mother
at
his
death
.
3.
Christ
is
so
tender
,
as
he
will
not
faile
to
have
a
care
of
them
who
are
little
minding
their
own
condition
and
trials
but
are
chiefly
taken
up
with
what
concernes
him
,
for
,
while
his
mother
stands
by
his
Crosse
,
afflicted
and
affected
with
his
sufferings
,
he
is
finding
out
a
way
how
she
may
be
provided
and
cared
for
.
4.
The
Lord
never
removeth
one
comfort
or
mean
of
subsistence
from
his
people
,
but
he
will
provide
some
other
to
put
in
the
room
thereof
,
in
so
far
as
is
for
their
good
;
for
,
now
he
is
to
be
removed
,
who
was
not
only
her
Redeemer
,
but
comfortable
to
her
as
her
Son
;
and
albeit
none
could
fill
his
room
,
even
in
that
respect
,
yet
he
provides
one
who
by
taking
her
home
,
might
supply
her
want
in
some
measure
as
a
Son
to
her
,
Behold
,
thy
Son
!
Behold
thy
mother
!
Doct.
7.
Christ
calls
her
woman
,
and
not
mother
,
in
this
his
care
.
Not
because
he
would
reprehend
any
fault
in
her
,
as
chap.
2.4
.
nor
yet
only
because
he
would
not
discover
her
to
the
souldiers
,
who
were
standing
by
to
be
his
mother
;
but
that
he
might
teach
,
That
it
is
the
duty
of
all
,
especially
in
their
suffering
,
to
have
the
moderation
of
their
affections
toward
their
relations
,
mixed
with
the
conscientious
discharge
of
duty
toward
them
;
that
so
their
affections
may
not
blunt
them
in
their
great
service
,
and
yet
they
may
not
neglect
any
needful
or
possible
duty
,
which
might
b●ing
scandal
and
reproach
upon
what
they
suffer
for
,
or
their
suffering
for
it
,
Therefore
doth
he
call
her
woman
,
to
testifie
how
far
he
was
above
these
relations
in
his
suffering
,
which
testified
his
obedience
to
the
Father
,
and
his
love
to
his
people
,
and
yet
he
neglects
not
to
provide
for
her
.
8.
That
John
gets
this
trust
put
upon
him
,
and
he
takes
it
on
,
it
may
teach
,
1.
Such
as
are
beloved
of
Christ
,
and
do
dwell
in
the
faith
thereof
,
may
expect
that
peculiar
advantages
shall
be
cast
in
their
way
daily
by
Christ
;
for
,
it
is
to
the
disciple
whom
he
loved
,
that
he
saith
,
Behold
thy
mother
,
and
puts
him
on
this
honourable
service
.
2.
Such
as
do
possesse
and
feed
upon
the
love
of
Christ
,
will
desire
no
greater
benefit
and
advantage
,
then
to
be
honoured
to
do
service
to
any
of
his
;
for
,
this
is
Johns
advantage
,
that
Christ
will
say
to
him
.
Behold
thy
mother
!
and
it
so
affects
him
,
that
from
that
houre
that
disciple
took
her
unto
his
own
home
,
or
looked
upon
her
,
and
took
care
of
her
,
as
his
mother
and
one
of
his
family
.
Verse
28.
After
this
,
Jesus
knowing
that
all
things
were
now
accomplished
,
that
the
Scripture
might
be
fulfilled
,
saith
,
I
thirst
.
29.
Now
there
was
set
a
vessel
full
of
vineger
:
And
they
filled
a
spunge
full
of
vineger
,
and
put
it
upon
hyssope
,
and
put
it
to
his
mouth
.
The
sixth
branch
of
this
part
of
the
Chapter
,
contains
the
accomplishment
of
a
Scripture-prophecy
,
in
Christs
thirsting
,
and
their
giving
him
vineger
to
drink
,
immediately
before
his
death
.
In
recording
whereof
,
it
is
insinuate
,
that
his
thoughts
,
in
his
suffering
,
ran
upon
his
work
,
and
what
was
appointed
him
to
accomplish
;
And
that
,
finding
all
was
accomplished
which
he
was
to
do
before
his
death
,
but
only
that
passage
,
Psal.
69.
21.
He
,
for
the
accomplishment
thereof
,
intimates
to
them
that
he
thirsted
,
and
gets
but
vineger
to
drink
,
according
to
the
prediction
.
It
appeares
here
,
that
it
was
their
custome
to
have
vineger
at
the
place
of
execution
;
though
it
be
not
needful
to
determine
for
what
use
they
had
it
;
whether
,
to
sprinkle
it
in
the
aire
,
or
for
men
to
make
use
of
it
to
prevent
infection
,
or
any
evil
smell
by
reason
of
the
dead
bodies
;
or
whether
,
to
apply
it
to
the
wounds
of
the
condemned
,
either
to
hasten
the
effusion
of
blood
and
their
death
,
or
(
as
some
will
)
contrariwise
to
prolong
their
pain
,
and
keep
them
from
fainting
.
It
sufficeth
us
to
know
,
that
it
was
not
so
made
use
of
here
,
but
given
him
for
drink
in
their
cruelty
.
It
appears
also
from
Mark
15.23
.
that
before
he
was
crucified
,
they
offered
him
wine
mingled
with
myrrhe
,
whereof
it
seems
they
made
use
of
to
stupifie
the
senses
of
the
sufferers
,
that
they
might
feel
no
pain
;
and
that
they
mixed
this
with
vineger
and
gall
when
they
offered
it
to
Christ
,
Mat.
27.34
.
But
he
refused
it
,
and
having
tasted
it
would
not
drink
of
it
;
yet
now
he
received
so
much
of
it
,
as
may
be
an
accomplishment
of
the
prediction
.
Doct.
1.
All
that
Christ
was
to
endure
and
suffer
,
came
not
at
randome
,
nor
at
the
pleasure
of
men
,
but
was
fore-determined
by
God
,
and
accordingly
recorded
in
Scripture
;
for
,
so
is
imported
in
that
he
was
about
the
accomplishing
of
all
things
,
which
were
recorded
in
the
Scripture
,
and
to
be
fulfilled
.
See
Acts
4.27
,
28.
2.
Christ
in
his
suffering
did
not
respect
his
own
ease
,
but
his
great
care
was
to
fulfil
all
things
that
were
enjoyned
&
appointed
for
Redemption
of
his
people
;
that
so
he
might
testifie
his
love
to
them
,
which
was
not
asleep
in
his
trouble
:
and
might
by
his
example
teach
us
,
to
make
it
our
great
care
in
suffering
,
rather
to
do
our
duty
,
then
how
to
get
ease
and
deliverance
,
Acts
20.24
.
Therefore
,
upon
the
Crosse
,
his
study
was
to
see
that
he
did
all
things
requisite
,
till
he
might
know
that
all
things
were
now
accomplished
.
3.
Christ
is
most
faithful
in
fulfilling
and
making
good
whatever
he
hath
spoken
in
his
Word
,
and
will
not
have
that
made
void
on
any
termes
;
for
,
knowing
that
all
things
were
now
accomplished
,
which
were
to
be
suffered
before
his
death
,
only
this
one
p●ediction
remaines
,
and
therefore
,
that
the
Scripture
might
be
fulfilled
,
be
saith
,
I
thirst
.
He
did
not
expresse
his
need
to
them
,
as
hoping
or
expecting
to
be
refreshed
by
them
,
but
only
that
he
might
fulfil
the
Scriptures
which
foretold
of
this
part
of
his
suffering
.
And
when
all
other
things
are
accomplished
,
he
will
continue
in
pain
upon
the
Crosse
,
and
endure
this
cruel
usage
,
that
the
Scripture
might
be
fulfilled
.
4.
Christs
extream
thirst
may
serve
,
partly
,
to
point
out
unto
us
the
extream
violence
of
his
suffering
,
that
he
was
so
heated
with
inward
agony
,
and
exhausted
with
watching
,
pain
,
and
effusion
of
blood
,
as
drew
on
a
burning
thirst
;
In
all
which
we
should
reade
his
love
and
condescendence
,
and
acknowledge
that
it
is
from
him
we
have
the
ease
of
our
suffering
and
exercise
;
partly
,
to
point
out
,
that
as
Christ
suffered
in
all
his
members
,
to
expiate
our
sin
,
so
particularly
,
he
endured
thirst
,
which
was
a
stroak
on
his
tongue
,
Psal.
22.15
.
that
he
might
suffer
for
,
and
expiate
the
sinnes
of
our
tongue
;
And
partly
,
to
point
out
,
that
for
expiating
our
sin
in
eating
and
drinking
and
pleasing
our
palate
and
taste
,
and
to
purchase
unto
us
the
use
of
the
creatures
with
a
blessing
,
he
would
suffer
this
thirst
,
which
will
be
the
eternal
punishment
of
gluttons
,
Luke
16.24
,
25.
and
gets
no
refreshment
,
as
after
followeth
.
5.
Sufferers
for
righteousnesse
may
expect
to
meet
with
all
●he
cruelty
,
despight
,
and
mockery
,
in
their
extremity
,
that
malicious
enemies
can
invent
;
for
so
much
doth
Christs
lot
teach
us
:
when
he
said
I
thirst
,
they
filled
a
spunge
with
vineger
,
and
put
it
upon
hyssope
,
and
put
it
to
his
mouth
,
that
he
might
suck
out
the
vineger
in
stead
of
drink
.
We
need
not
curiously
determine
whether
that
re●d
(
upon
which
it
is
said
the
spunge
was
pu●
.
Matth.
27.48
.
that
so
the
spunge
might
reach
his
mouth
on
the
crosse
)
was
of
hyssope
,
which
was
not
the
herb
commonly
so
called
,
but
in
that
countrey
a
sort
of
tree
,
or
whether
both
the
hyssope
and
reed
were
joyned
toge●her
But
this
is
certain
,
that
they
did
this
out
of
cruelty
and
spight
,
and
that
the
Lord
so
ordered
it
,
not
only
that
he
might
expiate
our
abuse
of
refreshments
(
as
hath
been
said
)
but
that
we
might
expect
the
like
lo●
6
It
pleased
Christ
to
undergo
this
sad
lot
for
our
sakes
that
when
he
expressed
his
need
of
drink
,
he
gets
not
so
much
as
a
drink
of
water
,
but
only
vineger
,
that
so
he
might
teach
his
people
,
That
their
sins
deserved
they
should
be
deprived
of
the
least
and
most
common
comforts
,
and
that
he
hath
drunk
all
the
bitter
of
what
they
do
deserve
;
and
,
That
by
his
being
insulted
over
when
he
expresseth
his
need
,
he
hath
purchased
unto
them
a
right
construction
of
,
and
a
meet
and
comfortable
answer
unto
their
prayers
;
for
,
so
much
also
may
we
gather
from
this
,
that
when
he
said
,
I
thirst
,
they
put
vinegar
to
his
mouth
.
7.
It
is
the
sweet
way
of
reading
the
cruel
usage
of
enemies
,
to
see
them
over-ruled
by
God
in
all
they
do
,
and
that
they
will
not
get
their
malice
vented
,
further
then
he
hath
appointed
,
and
that
in
all
they
do
,
they
are
but
fulfilling
his
counsel
,
though
they
little
minde
this
:
Therefore
it
is
said
of
this
their
inhumane
carriage
in
particular
,
that
they
did
it
,
that
the
Scripture
might
be
fulfilled
.
Verse
30.
When
Jesus
therefore
had
received
the
vinegar
,
he
said
,
It
is
finished
,
and
he
bowed
his
head
,
and
gave
up
the
ghost
.
In
the
last
branch
of
this
part
of
the
Chapter
,
we
have
Christs
Testament
and
death
recorded
.
After
he
hath
received
of
the
vinegar
,
he
publickly
proclaimeth
that
by
what
he
had
suffered
and
was
even
now
to
undergo
,
he
had
finished
all
that
was
committed
to
him
,
and
so
voluntarily
and
submissively
yeilded
up
the
ghost
.
Whence
learn
,
1.
Albeit
Christ
refused
the
wine
mingled
with
mirthe
,
(
as
was
marked
on
the
former
verses
)
because
he
would
not
be
stupified
in
suffering
,
but
would
be
active
and
voluntary
in
it
;
that
so
he
might
commend
his
love
,
and
teach
us
to
avoid
unsensiblenesse
under
trials
:
Yet
now
he
receives
the
vinegar
,
and
(
at
least
)
tasts
of
it
,
in
testimony
of
his
subjection
to
God
who
had
foreprophecied
of
this
lot
,
and
to
teach
us
subjection
to
what
God
appoints
for
us
in
all
things
.
2.
Christ
closed
not
his
sufferings
till
all
was
finished
he
had
to
do
;
He
not
only
endured
the
utmost
extremities
of
enemies
malice
,
and
bare
them
all
,
but
,
He
fulfilled
all
Scripture-prophecies
,
and
the
substance
of
all
the
types
were
accomplished
in
him
.
He
fulfilled
all
that
God
determined
to
be
payed
for
expiating
of
sin
,
so
that
no
more
ransome
is
to
be
payed
;
And
so
did
finish
the
work
of
our
Redemption
,
and
purchased
that
whereby
we
are
perfected
for
ever
:
for
,
saith
he
,
It
is
finished
,
whereby
he
not
only
gives
an
account
that
he
had
finished
what
was
hitherto
required
or
fore
prophesied
,
but
by
this
testament
he
gives
a
comfortable
account
of
his
immediatly
ensuing
death
also
.
See
Joh.
17.2
.
3.
Death
,
and
no
lesse
then
death
,
is
the
wages
of
sinne
:
Therefore
,
after
the
former
sufferings
,
our
surety
behooved
also
to
give
up
the
ghost
,
to
finish
his
work
.
4
Christ
,
by
undergoing
bodily
death
for
his
people
,
hath
hereby
purchased
that
however
they
must
die
,
yet
death
is
no
punishment
of
sin
to
them
;
for
,
his
suffering
of
death
hath
taken
that
sting
out
of
it
●
.
Christ
did
not
die
by
constraint
,
but
voluntarily
,
and
of
his
own
accord
,
yeilded
himselfe
deaths
prisoner
;
for
,
whereas
the
bowing
of
the
head
is
naturally
a
signe
of
death
,
Ch●ist
before
he
died
,
bowed
his
head
,
in
testimony
that
he
died
voluntarily
,
and
went
to
meet
death
,
and
gave
up
the
ghost
,
by
a
real
separation
of
soul
and
body
,
which
could
not
have
been
if
his
body
had
been
every
where
6.
Whatever
desertions
Christ
endured
as
our
Surety
,
yet
it
tends
to
our
great
comfort
,
that
he
died
at
peace
and
reconciled
to
his
Father
;
So
much
is
imported
in
that
he
gave
up
,
or
rendred
the
ghost
,
or
his
Spirit
,
into
the
hands
of
his
Father
,
as
is
further
cleared
from
his
last
prayer
,
Luke
23.46
.
Ver.
31.
The
Jewes
therefore
,
because
it
was
the
preparation
,
that
the
bodies
should
not
remain
upon
the
crosse
on
the
Sabbath
day
(
for
that
Sabbath
day
was
an
high
day
)
besought
Pilate
,
that
their
legs
might
be
broken
,
and
that
they
might
be
taken
away
.
Followeth
the
third
part
of
the
Chapter
,
containing
two
consequents
following
upon
his
death
.
The
first
whereof
(
to
v.
38.
)
contains
some
passages
tending
to
the
confirmation
of
this
truth
,
that
he
was
really
dead
,
and
to
clear
the
accomplishment
of
some
further
prophecies
concerning
him
;
In
which
,
the
Jewes
,
the
Souldiers
,
and
John
,
do
each
of
them
act
their
part
.
In
this
verse
we
have
the
Jewes
part
in
clearing
up
this
truth
,
and
making
way
for
the
accomplishment
of
these
predictions
.
They
desire
Pilate
(
who
had
power
of
the
bodies
of
condemned
men
)
to
have
the
bodies
of
these
now
crucified
taken
away
from
the
crosse
and
buried
;
and
lest
,
by
this
desire
,
they
should
seem
to
encline
to
the
sparing
of
their
lives
,
they
propound
that
their
legs
may
be
broken
to
hasten
their
death
,
that
so
they
might
be
removed
.
The
reason
of
which
desire
,
was
,
that
,
seeing
according
to
the
law
,
the
land
was
defiled
with
these
who
were
hanged
,
(
especially
if
not
timeously
buried
)
Deut
21.22
,
23.
They
judged
more
especially
,
that
their
continuance
on
the
crosse
on
that
high
Sabbath
,
(
when
the
ordinary
Sabbath
,
and
the
first
day
of
the
feast
of
unleavened
bread
,
did
concurre
together
,
as
is
mar●ed
on
John
13.2
.
)
might
pollute
them
and
their
feast
:
And
therefore
,
and
because
of
their
preparations
and
eating
the
passeover
that
night
,
they
would
have
it
speedily
done
.
And
this
desire
,
and
the
granting
thereof
by
Pilate
,
did
make
way
for
that
which
followeth
.
Whence
learn
.
1.
Christ
our
Lord
was
content
to
be
made
a
curse
for
us
,
Gal.
3.13
.
and
to
bear
the
curse
,
that
it
might
not
be
ours
.
He
was
looked
upon
as
one
who
would
defile
all
things
,
that
he
might
expiate
our
pestiferous
and
infectious
dispositions
:
And
,
he
submitted
to
be
accounted
a
polluter
of
their
solemn
feasts
in
his
suffering
,
that
so
he
might
expiate
our
being
spots
in
the
feasts
of
charity
,
Jude
v.
12.
So
much
may
we
gather
from
his
condition
here
,
and
the
Jewes
esteem
of
him
,
that
his
body
(
among
the
rest
)
might
not
remain
upon
the
crosse
on
the
Sabbath
day
.
2.
It
is
a
commendable
care
in
all
the
members
of
the
visible
Church
,
to
endeavour
that
curses
or
accursed
things
abide
not
upon
their
land
,
or
,
that
it
be
not
defiled
by
others
;
for
,
so
much
doth
the
common
equity
of
this
law
,
upon
which
they
found
their
desire
,
point
out
in
the
general
;
And
though
the
ceremony
be
ceased
,
yet
the
substance
remaineth
,
providing
it
be
rightly
applied
in
particular
cases
.
See
1
Cor.
5.2
,
6
,
7.
3.
The
Lord
can
make
use
,
even
of
bloody
enemies
,
to
do
service
to
his
suffering
people
as
they
need
,
whatever
their
intentions
and
designes
be
;
for
,
Christ
now
hanging
on
the
crosse
,
with
ignominy
,
and
as
a
curse
,
his
very
enemies
are
consulting
and
careful
to
have
him
taken
out
of
that
condition
,
and
that
the
bodies
should
not
remain
upon
the
crosse
,
though
they
intend
him
no
courtesie
in
so
doing
,
but
do
it
only
upon
other
grounds
;
yea
,
they
devise
to
put
him
to
further
pain
,
and
that
his
legs
might
be
broken
.
4.
God
ordereth
so
by
his
providence
,
as
he
will
prevent
any
cruel
purposes
of
his
enemies
,
which
might
make
void
his
purposes
concerning
his
own
;
Therefore
,
it
is
said
,
Therefore
the
Jewes
besought
Pilate
,
&c.
which
doth
not
import
any
connexion
with
the
former
purpose
concerning
his
death
,
as
if
they
had
known
of
it
,
but
that
God
keept
them
off
from
any
such
purpose
,
till
the
time
that
he
was
dead
,
and
so
prevented
the
breaking
of
his
bones
,
which
would
have
made
void
a
prediction
.
5.
Men
,
through
formality
and
custome
,
may
be
strictly
bound
to
performe
the
duties
of
ceremonial
or
external
worship
,
whose
consciences
,
notwithstanding
,
never
scruple
to
violate
the
most
weighty
precepts
of
the
law
;
for
,
they
observe
the
ceremonial
precept
,
that
the
bodies
should
not
remain
upon
the
crosse
,
and
therefore
,
besought
Pilate
that
they
might
be
taken
away
,
and
yet
they
scruple
not
to
crucifie
the
Son
of
God
,
yea
,
and
to
use
him
with
all
rigour
,
and
besought
that
their
legs
might
be
broken
.
See
Prov.
7.14
,
18.
6.
It
is
agreeable
to
the
will
of
God
,
that
special
respect
be
had
to
the
observation
of
the
Sabbath
,
and
that
it
be
remembred
and
thought
of
aforehand
,
that
we
may
prepare
for
it
;
for
,
this
in
general
and
in
it selfe
was
commendable
,
that
they
so
respect
the
ceremonial
precept
concerning
these
who
were
hanged
,
as
they
account
it
a
special
pollution
that
their
bodies
should
remain
upon
the
crosse
on
the
Sabbath
:
And
their
ceremonial
observance
of
the
preparation
,
(
not
only
to
the
feast
of
the
passeover
,
but
to
the
ordinary
Sabbath
)
may
put
us
in
minde
that
we
ought
to
remember
the
Sabbath-day
,
that
we
may
keep
it
holy
.
7.
The
more
solemnities
,
or
considerations
exciting
us
to
serve
God
,
do
,
in
his
providence
,
concurre
at
one
time
,
the
greater
should
our
care
be
to
emprove
that
time
,
and
to
observe
it
according
to
the
rule
;
for
,
so
much
may
we
learn
from
their
care
of
the
Sabbath
,
upon
this
consideration
,
that
that
Sabbath-day
was
an
high
day
,
for
the
reason
formerly
given
.
And
albeit
it
was
but
from
a
tradition
of
their
own
(
as
hath
been
observed
on
John
13.2
.
)
that
two
solemnities
concurred
at
this
time
,
yet
when
ever
,
in
following
Gods
institution
,
the
Sabbath
and
some
extraordinary
feast
fell
to
be
on
one
day
,
they
did
observe
it
the
more
solemnly
,
as
their
practice
in
this
case
maketh
evident
;
and
this
should
point
out
our
duty
unto
us
.
Ver.
32.
Then
came
the
Souldiers
,
and
brake
the
legs
of
the
first
,
and
of
the
other
,
which
was
crucified
with
him
.
33.
But
when
they
came
to
Jesus
,
and
saw
that
he
was
dead
already
,
they
brake
not
his
legs
.
34.
But
one
of
the
Souldiers
with
a
speare
pierced
his
side
,
and
forthwith
came
there
out
blood
and
water
.
In
these
verses
we
have
the
Souldiers
part
,
contributing
to
clear
this
truth
and
accomplish
prophecies
;
They
(
upon
Pilates
granting
this
desire
,
and
commanding
of
them
,
both
which
are
to
be
supposed
here
)
do
execute
what
the
Jewes
desired
,
upon
the
other
two
,
v.
32.
But
finding
Christ
already
dead
,
they
do
not
break
his
bones
,
v.
33.
but
one
of
them
will
make
all
sure
,
by
thrusting
a
speare
into
his
side
,
and
searching
for
life
at
the
well-head
thereof
,
and
accordingly
,
there
came
out
blood
out
of
his
heart
,
and
water
from
about
it
,
proving
that
he
was
really
dead
,
v.
34.
In
all
which
the
Lord
had
an
over-ruling
hand
,
to
see
to
the
accomplishment
of
prophecies
,
as
is
after
cleared
.
Whence
learn
,
1.
All
things
outward
may
come
alike
to
all
,
and
however
men
may
be
in
different
conditions
before
God
,
yet
he
may
let
their
outward
lot
be
equal
;
for
,
here
,
albeit
(
as
the
rest
observe
)
there
was
great
difference
betwixt
these
two
,
the
one
being
penitent
,
and
the
other
not
,
yet
they
are
alike
handled
,
they
came
and
brake
the
legs
of
the
first
,
and
of
the
other
which
was
crucified
with
him
.
2.
Albeit
where
the
Lord
pardons
sinne
,
there
remains
no
satisfactory
punishment
,
to
be
payed
by
the
sinner
to
justice
;
yet
the
Lord
may
see
it
fit
to
pursue
pardoned
men
with
rods
,
for
their
own
exercise
,
and
the
instruction
of
others
;
for
,
albeit
the
one
was
pardoned
,
yet
he
not
only
suffered
death
,
but
his
legs
were
broken
.
3.
Christ
our
Lord
was
not
only
nailed
to
the
crosse
,
but
did
really
die
and
give
up
the
ghost
,
to
satisfie
divine
justice
;
for
,
of
this
the
Souldiers
were
witnesses
,
who
when
they
came
to
Jesus
,
they
saw
that
he
was
dead
already
.
And
that
he
was
so
soon
dead
,
before
the
other
two
,
doth
not
only
evidence
that
he
,
having
death
at
his
command
,
might
die
when
he
listed
,
and
when
he
had
done
his
work
;
But
also
,
that
he
had
more
upon
him
then
any
of
them
,
and
therefore
was
the
sooner
dispatched
by
death
,
and
taken
away
as
a
prisoner
.
4.
No
opposition
will
make
void
the
purposes
of
God
,
but
opposition
and
difficulties
in
the
way
of
what
he
hath
purposed
,
are
let
forth
for
this
very
end
,
that
he
may
manifest
the
immutability
of
his
counsel
;
for
,
albeit
the
Jewes
desire
,
Pilates
command
,
and
the
Souldiers
intentions
,
concurred
to
break
his
bones
;
And
albeit
there
was
great
hazard
that
they
should
execute
it
,
having
broken
the
legs
of
these
on
every
side
of
him
;
nor
was
there
any
great
ground
to
expect
that
these
bloody
souldiers
would
not
exerce
their
cruelty
upon
him
,
though
dead
,
(
as
they
did
in
piercing
of
his
side
;
)
Yet
seeing
God
had
determined
the
contrary
,
they
are
impeded
,
they
brake
not
his
legs
.
5.
The
Lord
needs
not
miraculous
waies
and
actings
,
whereby
to
fulfill
his
purposes
;
But
he
may
bring
about
his
especial
providences
and
purposes
in
a
very
common
way
,
and
in
the
ordinary
actions
of
men
;
for
,
this
purpose
of
God
is
fulfilled
of
their
own
free
accord
,
upon
a
clear
and
rational
ground
;
when
they
saw
that
he
was
dead
already
,
they
brake
not
his
legs
.
6.
Albeit
Christ
over-ruled
his
enemies
,
that
they
should
not
make
void
his
purposes
;
Yet
no
cruelty
was
omitted
toward
Christ
,
dead
or
alive
,
which
might
testifie
the
great
desert
of
our
sins
;
nor
was
there
any
needful
evidence
wanting
,
which
might
make
clear
the
truth
of
his
death
;
for
,
But
one
of
the
Souldiers
with
a
spear
pierced
his
side
,
&c.
Albeit
they
were
over-ruled
that
they
should
not
break
his
legs
,
yet
they
cease
not
to
exercise
cruelty
upon
his
dead
body
,
and
they
put
the
truth
of
his
death
out
of
contraversie
.
7.
That
Christs
side
was
thus
pierced
,
may
point
out
unto
us
,
how
deeply
he
was
wounded
for
our
sins
;
and
that
,
as
his
side
was
pierced
,
and
a
passage
opened
to
his
heart
,
so
by
his
suffering
we
may
look
into
his
heart
wounded
with
love
to
us
,
and
pouring
out
it selfe
for
us
;
and
,
That
as
an
hole
was
made
in
Adams
side
,
to
take
out
a
wife
,
so
a
hole
was
made
in
his
side
,
to
take
in
his
beloved
bride
to
his
heart
.
All
this
may
we
gather
from
this
,
that
one
of
the
Souldiers
with
a
spear
pierced
his
side
.
8.
That
water
and
blood
came
out
at
this
wound
,
it
serveth
not
only
to
confirme
that
he
was
really
dead
,
the
spear
piercing
his
heart
,
and
drawing
out
the
blood
thereof
,
and
the
water
that
was
about
his
heart
to
refresh
it
:
But
it
may
further
point
out
that
it
is
he
who
came
by
water
and
blood
,
1
John
5.6
.
and
that
from
the
merit
and
efficacy
of
his
death
,
there
floweth
out
water
,
to
regenerate
and
wash
us
from
our
uncleannesse
,
and
blood
,
for
obtaining
remission
,
and
for
sprinkling
and
quieting
of
the
conscience
.
Verse
35.
And
he
that
saw
it
,
bare
record
,
and
his
record
is
true
,
and
he
knoweth
that
he
saith
true
,
that
ye
might
beleeve
.
36.
For
these
things
were
done
,
that
the
Scripture
should
be
fulfilled
,
A
bone
of
him
should
not
be
broken
.
37.
And
againe
another
Scripture
saith
,
They
shall
look
on
him
whom
they
pierced
.
In
these
verses
,
we
have
Johns
part
in
this
businesse
,
who
,
1.
Bears
witnesse
of
the
certainty
of
his
death
,
and
of
the
truth
of
these
proceedings
confirming
the
same
,
for
confirmation
of
the
faith
of
others
,
v.
35.
2.
He
clears
these
proceedings
of
the
Souldiers
,
by
comparing
the
same
with
Scripture
,
shewing
how
they
were
accomplished
thereby
.
And
particularly
,
that
their
not
breaking
his
bones
,
was
an
accomplishment
of
the
truth
of
that
type
of
the
passeover
,
Exod.
12.46
.
Num.
9.12
.
and
that
the
promise
made
to
all
the
godly
,
Psal.
34.20
.
was
eminently
accomplished
in
him
.
And
that
their
piercing
of
his
side
was
agreeable
to
that
prediction
,
Zecb
.
12.10
.
wherein
it
is
foretold
that
the
Messiah
was
to
be
pierced
,
which
is
all
that
John
points
at
here
;
though
there
it
be
further
intimate
,
that
they
(
or
,
the
Jewes
,
of
whom
the
Prophet
is
speaking
)
pierced
him
,
their
malice
and
cruelty
being
the
chief
wheel
that
moved
in
this
matter
,
and
set
Pilate
,
and
the
souldiers
on
work
;
and
therefore
the
Jewes
are
said
to
crucifie
him
by
the
Souldiers
hands
,
as
Act.
2.36
There
is
also
further
intimate
in
that
prediction
,
a
promise
of
the
conversion
of
these
who
thus
pierced
him
,
the
full
accomplishment
whereof
is
yet
to
come
;
and
this
imports
further
,
that
he
was
not
only
pierced
by
their
cruel
persecuting
of
him
,
but
by
and
for
their
sinnes
also
,
as
hath
been
cleared
in
its
proper
place
.
From
v.
35.
Learn
,
1.
John
is
so
careful
to
adde
his
testimony
concerning
these
things
,
and
particularly
his
death
;
Not
only
to
stop
the
mouths
of
cavillers
,
who
might
be
ready
to
alledge
that
he
was
taken
away
before
he
was
dead
:
But
further
,
yet
again
to
teach
us
,
that
it
is
a
point
about
which
faith
ought
to
be
much
employed
,
that
Christ
truely
died
for
our
sins
,
1
Cor.
15.3
.
that
so
we
may
see
that
divine
justice
is
truely
satisfied
for
sin
,
and
may
employ
faith
to
get
sin
truely
slain
and
subdued
,
by
the
vertue
of
his
death
.
2.
It
is
also
firmly
to
be
beleeved
,
that
Christ
and
his
followers
are
not
in
the
hands
of
enemies
,
to
be
disposed
of
as
they
please
,
but
that
God
over-ruleth
all
of
them
,
to
bring
about
his
purposes
by
them
;
for
,
this
also
was
a
part
of
Johns
remark
and
testimony
,
not
only
that
Christ
died
,
but
that
the
Souldiers
did
omit
or
exercise
cruelty
toward
him
(
in
not
breaking
his
legs
,
and
yet
piercing
his
side
)
according
as
had
been
purposed
by
God
,
and
foretold
in
Scripture
;
as
is
after
cleared
.
3.
The
doctrine
of
the
Gospel
,
concerning
Christ
,
is
a
doctrine
of
faith
;
And
it
is
to
be
assented
to
by
faith
,
whoever
there
be
to
say
to
the
contrary
;
for
,
his
scope
in
publishing
of
this
,
as
of
other
Gospel
truths
,
is
,
that
ye
might
beleeve
.
4.
As
faith
loveth
not
to
walk
on
slippery
and
unsure
grounds
;
So
,
the
Word
affordeth
sufficient
ground
of
certainty
for
faith
to
fasten
upon
;
for
,
John
here
declareth
the
certainty
of
this
truth
,
that
ye
might
beleeve
.
5.
It
is
a
great
confirmation
of
the
certainty
of
the
doctrine
of
the
Gospel
,
that
the
Penmen
thereof
were
eye
and
ear
witnesses
of
what
they
publish
;
for
,
he
that
saw
,
bare
record
,
&c.
See
1
Joh.
1.1
,
2
,
3
,
4.
6.
Such
as
are
made
witnesses
of
any
thing
concerning
Christ
,
it
is
their
duty
,
and
will
be
their
care
(
if
they
be
affected
therewith
)
to
publish
the
same
in
their
stations
,
to
the
edification
of
others
;
for
,
so
did
John
in
his
station
,
And
he
that
saw
it
,
bare
record
,
that
ye
might
beleeve
.
7.
Whatever
exceptions
unbeleevers
have
against
the
doctrine
of
the
Gospel
;
Yet
is
sufficient
to
condemne
them
,
and
to
encourage
beleevers
,
That
the
doctrine
is
true
in
it selfe
,
That
the
publishers
were
assured
of
the
truth
thereof
,
both
by
sight
and
by
faith
;
and
,
That
they
were
so
guided
by
God
,
as
they
would
have
been
loath
to
publish
any
thing
for
a
ground
of
faith
,
which
was
not
a
truth
:
All
these
are
imported
here
,
His
record
is
true
,
in
it selfe
,
and
he
knoweth
that
he
saith
true
,
not
only
in
respect
of
his
seeing
what
he
saith
,
but
by
the
Spirit
of
faith
comparing
what
he
saw
,
with
the
Scriptures
,
(
as
after
followeth
)
and
he
knoweth
that
he
saith
true
,
and
publisheth
only
such
things
as
he
is
so
perswaded
of
,
that
ye
might
beleeve
.
From
v.
36.
Learn
,
1.
The
only
best
way
of
reading
and
being
edified
by
the
passages
of
providences
about
Christ
and
his
followers
,
is
,
to
compare
the
same
with
Scripture
;
for
,
so
doth
John
clear
these
passages
,
for
these
things
were
done
,
that
the
Scripture
should
be
fulfilled
.
2.
Such
is
our
weaknesse
and
inadvertency
,
that
we
need
help
to
take
up
these
Scriptures
,
which
point
out
Christ
in
the
Old
Testament
,
and
which
serve
to
expound
the
lots
he
met
with
,
and
to
confirme
our
faith
concerning
him
and
his
sufferings
;
Therefore
doth
John
help
the
Church
in
all
ages
,
by
pointing
at
the
Scripture
,
which
should
be
fulfilled
.
3.
Christ
is
the
truth
and
substance
of
that
type
of
the
Paschal
Lamb
,
and
the
true
passeover
sacrificed
for
us
,
1
Cor.
5.7
.
in
whom
,
and
in
his
sufferings
,
all
that
is
really
to
be
found
which
is
pointed
out
and
typified
by
that
shadow
;
Therefore
,
what
was
ordained
concerning
the
Paschal
lamb
,
is
applyed
here
to
him
,
as
the
substance
of
that
type
,
A
bone
of
him
shall
not
be
broken
.
4.
Christ
was
not
crushed
by
or
under
his
sufferings
,
but
did
subsist
under
all
of
it
,
till
he
triumphed
over
it
;
for
,
whatever
was
the
reason
of
not
breaking
the
bones
of
the
lamb
,
(
as
,
their
great
hast
in
going
out
of
Egypt
,
that
they
might
not
stay
to
break
the
bones
and
eat
the
marrow
)
yet
in
the
substance
it
pointed
at
this
,
that
he
was
not
broken
under
his
suffering
,
but
his
bones
were
keeped
whole
,
as
being
shortly
to
rise
again
and
triumph
over
it
.
And
to
this
also
may
that
passage
,
Psal.
34.20
.
be
applied
,
which
proveth
true
of
beleevers
under
their
trials
,
that
they
are
not
quite
crushed
by
them
,
because
it
was
true
of
him
first
.
5.
Christ
and
his
followers
are
in
the
hand
of
God
in
their
sufferings
,
who
carveth
out
the
measure
,
weight
,
and
every
circumstance
of
their
trouble
,
and
leaveth
it
not
to
the
will
of
adversaries
;
for
,
so
much
also
doth
that
passage
,
Psal.
34.
hold
out
,
that
God
so
keeps
them
as
not
so
much
as
a
bone
is
broken
when
he
will
have
it
otherwise
;
And
this
is
true
of
Christ
first
,
and
of
others
through
him
.
6.
Albeit
Christ
endured
so
much
from
men
,
as
might
put
him
to
death
;
Yet
he
would
have
it
seen
that
he
died
voluntarily
,
and
that
he
was
not
violently
compelled
to
die
;
for
,
so
much
further
doth
the
truth
and
substance
of
that
type
point
out
,
A
bone
of
him
shall
not
be
broken
,
He
voluntarily
prevented
their
cruelty
,
by
yielding
up
the
Ghost
,
so
that
they
needed
not
violent
him
,
nor
hasten
his
death
,
as
they
did
with
the
rest
.
From
v.
37.
Learn
,
1.
Christ
is
pointed
out
,
not
in
one
only
,
but
in
many
of
the
writings
of
the
Old
Testament
;
And
they
need
to
study
much
in
all
the
writings
thereof
,
who
would
understand
what
is
foretold
of
him
,
and
compare
the
same
with
the
accomplishment
,
for
their
own
edification
:
Therefore
doth
John
make
use
yet
of
more
Scripture
,
to
clear
these
proceedings
,
And
againe
another
Scripture
saith
.
2.
All
the
Scriptures
are
divine
and
of
alike
infallible
verity
,
so
that
one
of
them
will
prove
true
and
be
accomplished
,
no
lesse
then
another
;
for
,
in
these
proceedings
,
as
one
,
so
another
Scripture
is
fulfilled
and
gets
accomplishment
.
3.
God
in
his
providence
hath
determined
and
appointed
the
least
circumstance
and
manner
of
the
sufferings
of
his
people
;
for
,
so
appears
particularly
in
the
sufferings
of
Christ
,
concerning
whom
it
was
foreprophesied
that
he
should
be
pierced
,
as
the
Souldiers
did
.
4.
The
Scripture
is
the
true
and
infallible
determiner
,
who
are
most
guilty
of
persecution
in
Gods
account
;
And
according
to
this
Rule
,
it
will
be
found
,
that
malicious
upstirrers
unto
cruelty
,
are
more
guilty
then
the
ignorant
executors
thereof
:
Therefore
doth
the
Scripture
ascribe
this
act
to
the
Jewes
,
they
pierced
him
,
by
the
hand
of
the
Souldiers
,
as
either
giving
a
particular
command
for
this
deed
,
or
being
generally
guilty
of
all
that
followed
upon
their
malicious
persecuting
of
him
,
and
by
their
interposing
with
Pilate
,
v.
31.
occasioning
this
cruelty
.
5.
The
Lord
may
be
so
gracious
to
persecutors
,
as
to
give
them
a
sight
of
their
cruelty
,
in
mercy
,
and
a
sight
of
mercy
together
with
it
;
for
,
so
is
this
prediction
held
out
in
a
promise
of
their
conversion
,
as
is
cleared
on
Zech.
12.
They
shall
look
on
him
whom
they
have
pierced
.
Ver.
38.
And
after
this
,
Joseph
of
Arimathea
(
being
a
Disciple
of
Jesus
,
but
secretly
for
fear
of
the
Jewes
)
besought
Pilate
that
he
might
take
away
the
body
of
Jesus
,
and
Pilate
gave
him
leave
:
he
came
therefore
,
and
took
the
body
of
Jesus
.
39.
And
there
came
also
Nicodemus
,
which
at
the
first
came
to
Jesus
by
night
,
and
brought
a
mixture
of
mirrhe
and
aloes
,
about
an
hundred
pound
weight
.
40.
Then
took
they
the
body
of
Jesus
,
and
wound
it
in
linnen
cloths
,
with
the
spices
,
as
the
manner
of
the
Jewes
is
to
bury
.
41.
Now
in
the
place
where
he
was
crucified
,
there
was
a
garden
,
and
in
the
garden
a
new
sepulchre
,
wherein
was
never
man
yet
laid
.
42.
There
laid
they
Jesus
,
therefore
,
because
of
the
Jewes
preparation
day
,
for
the
sepulchre
was
nigh
at
hand
.
The
second
consequent
following
upon
Christs
death
,
is
his
honourable
burial
,
performed
by
Joseph
of
Arimathea
(
who
belonged
to
that
place
Arimathea
,
the
same
with
Ramah
,
or
Ramathaim
,
but
dwelt
at
Jerusalem
,
as
appears
by
his
Garden
and
grave
in
it
,
Matth.
27.59
,
60.
)
and
Nicodemus
;
the
first
whereof
begged
his
body
of
Pilate
,
and
,
(
as
the
other
Evangelist
Mark
)
provided
fine
linnen
,
and
the
second
brought
fine
spices
;
and
they
jointly
wound
and
embalmed
his
body
after
the
Jewish
manner
,
and
do
bury
him
in
a
new
grave
near
the
City
,
where
they
lay
him
with
some
hast
because
of
the
Jewes
preparation
.
In
all
this
procedure
,
we
may
consider
,
first
,
that
it
behooved
Christ
not
only
to
die
,
but
to
be
buried
,
and
lie
a
while
in
the
grave
,
as
the
lowest
state
of
his
humiliation
:
Whereby
,
1.
He
would
have
all
yet
further
confirmed
of
the
truth
and
certainty
of
his
death
,
which
is
so
necessary
to
be
beleeved
;
Therefore
is
all
this
solemnity
used
,
and
Pilates
doubting
of
his
death
,
Mark
.
15.44
.
with
other
circumstances
,
are
so
narrowly
marked
.
2.
He
would
teach
us
,
that
sin
doth
not
only
deserve
death
,
but
that
the
sinner
also
should
remain
deaths
prisoner
;
As
he
continued
under
the
power
thereof
for
a
season
.
3.
He
would
accomplish
what
was
foretold
in
the
type
of
Jonah
,
Matth.
12.39
,
40.
and
would
point
out
that
by
his
death
and
burial
he
hath
appeased
the
wrath
of
God
which
was
burning
against
his
people
,
as
upon
Jonahs
casting
into
the
sea
,
it
was
calmed
and
ceased
from
raging
against
others
.
4.
He
would
publish
his
entire
conquest
over
death
,
in
that
lie
pursued
it
into
its
place
,
and
there
triumphed
over
it
,
by
his
Resurrection
,
Act.
2.24
.
and
would
assure
us
that
the
grave
can
retain
none
of
his
followers
longer
then
he
pleaseth
,
seeing
he
hath
loosed
and
broken
the
bands
thereof
.
See
1
Cor.
15.55
.
5.
He
would
sanctifie
and
persume
beleevers
graves
,
and
make
that
cold
bed
sweet
unto
them
,
by
his
lying
down
there
.
6.
As
his
lowest
step
of
his
humiliation
was
his
passage
toward
his
glorious
resurrection
;
So
he
hath
purchased
unto
his
people
,
that
their
low
abasements
should
tend
to
their
higher
exaltation
.
7.
He
would
also
by
this
point
out
that
vertue
and
efficacy
which
is
in
his
death
,
extending
to
the
very
burial
of
sinne
,
as
he
himselfe
was
not
only
dead
,
but
buried
.
See
Rom.
6.4
.
Col.
2.12
.
Secondly
,
we
are
to
consider
the
persons
employed
in
this
action
,
the
one
being
described
by
the
other
Evangelists
to
be
a
rich
man
,
and
an
honourable
counseller
,
and
(
as
here
also
)
a
secret
disciple
,
or
one
of
these
,
Joh.
12.42
.
And
the
other
being
a
Master
and
Teacher
of
Israel
,
and
described
here
rather
from
that
timorous
act
,
ch.
22.
then
from
his
more
bold
(
though
not
yet
full
)
pleading
on
Christs
behalfe
,
Joh.
7.50
,
51.
This
consideration
,
and
their
owning
Christ
,
in
the
general
,
may
teach
us
.
1.
A
suffering
Christ
is
nothing
the
lesse
precious
in
the
eyes
of
a
right
discerner
;
for
,
here
,
he
is
thought
worthy
to
be
owned
by
these
eminent
men
,
and
they
run
much
hazard
,
and
bestow
much
cost
upon
his
burial
.
2.
Such
as
are
taught
to
live
contentedly
under
want
,
and
are
ready
to
suffer
,
and
to
be
forsaken
of
all
,
when
God
calls
them
to
it
,
may
expect
Gods
remarkable
care
of
them
when
they
need
it
,
and
to
get
needful
proofes
thereof
,
after
their
trial
is
over
;
for
,
so
is
verified
in
Christs
experience
,
who
being
content
to
become
poor
,
and
being
now
in
his
suffering
left
,
even
by
his
disciples
,
yet
he
wants
not
honourable
persons
(
perfumed
with
the
smell
of
his
death
)
who
bestow
expence
upon
his
burial
,
These
who
resolve
,
on
these
terms
,
to
follow
God
,
may
expect
all
things
to
be
theirs
,
as
they
need
them
.
3.
The
Lord
may
have
special
favours
to
bring
about
for
his
people
,
not
only
when
they
are
asleep
,
(
as
Adam
was
when
the
Lord
prepared
him
a
wife
)
but
even
when
they
are
dead
,
and
so
altogether
without
them
;
As
here
also
Christs
experience
doth
teach
,
who
when
he
died
,
had
neither
winding-sheet
nor
a
place
of
burial
provided
;
and
yet
both
are
provided
for
him
in
an
honourable
way
.
And
though
this
was
singular
in
Christ
,
that
he
lived
still
as
God
,
to
provide
what
was
needful
for
him
;
Yet
in
this
also
hath
Gods
love
kithed
toward
many
of
his
people
,
in
his
care
of
their
posterity
after
they
were
dead
and
gone
.
4.
There
may
be
many
friends
to
Christ
,
who
for
a
long
time
may
lurk
through
fear
and
weaknesse
;
and
yet
they
may
(
through
Gods
mercy
to
them
)
become
more
bold
afterward
;
for
,
here
,
Joseph
of
Arimathea
being
a
disciple
of
Jesus
,
but
secretly
for
fear
of
the
Jewes
,
and
Nicodemus
which
at
the
first
came
to
Jesus
by
night
,
do
now
at
last
openly
avow
and
own
him
.
5.
Such
may
be
the
Lords
mercy
toward
his
own
,
as
they
may
become
more
couragious
in
a
time
of
great
trial
,
then
they
have
been
in
times
of
lesse
hazard
;
for
,
they
who
before
were
timorous
and
fearful
to
own
Christ
,
do
now
in
this
great
hazard
,
openly
appear
for
him
,
the
one
going
to
Pilate
,
(
and
that
boldly
,
as
it
is
,
Mark
15.43
)
and
both
of
them
openly
concurring
to
bury
him
:
Such
courage
did
then
spring
up
out
of
the
ashes
of
Christs
death
.
And
indeed
,
when
God
looseth
the
bonds
of
faint-hearted
friends
,
how
easie
will
it
be
for
them
to
come
over
all
their
former
fears
?
Thirdly
,
we
are
to
consider
the
particulars
of
their
preparation
before
his
burial
,
here
mentioned
,
Namely
,
That
Joseph
craves
liberty
of
Pilate
to
take
away
his
body
,
and
obtains
it
,
and
takes
down
his
body
;
That
Nicodemus
brought
abundance
of
fine
spices
;
and
,
That
both
together
wound
his
body
in
linnen
cloath
,
applying
the
spices
after
the
Jewish
custome
,
which
was
not
to
unbowed
the
dead
,
and
then
to
enbalme
them
,
but
only
to
apply
the
spices
outwardly
,
and
it
is
like
that
being
in
hast
here
,
they
took
not
such
leisure
as
otherwise
was
usual
.
These
particulars
may
teach
us
,
1.
It
is
the
will
of
God
that
zeal
and
affection
run
in
a
right
channel
,
and
keep
his
way
,
being
(
as
pure
,
so
)
peaceable
and
orderly
;
for
,
Joseph
goeth
first
and
sought
Pilates
leave
,
who
had
power
of
the
dead
bodies
,
v.
31.
and
obtains
it
,
before
he
do
any
thing
.
2.
It
is
the
will
of
God
,
and
very
commendable
,
that
the
living
do
performe
due
honour
to
the
dead
bodies
of
Saints
;
And
such
as
have
received
mercy
from
Christ
,
will
think
no
expence
too
much
,
were
it
even
bestowed
on
his
dead
body
;
for
,
a
mixture
of
mirrhe
and
aloes
,
about
an
hundred
pound
weight
,
is
employed
this
way
,
together
also
with
fine
linnen
,
as
it
is
Mark
15.46
.
See
2
Chron.
16.14
.
Jer.
22.18
,
19.
Psal.
79.2
.
3.
It
was
beleeved
,
even
in
the
Church
of
the
Jewes
,
that
there
should
be
a
resurrection
of
the
same
bodies
which
were
dead
;
for
,
so
much
also
did
this
practice
of
embalming
among
the
Jewes
,
point
at
,
(
though
the
Heathen
also
borrowed
it
from
the
Patriarchs
,
albeit
they
were
ignorant
of
the
resurrection
)
they
wound
his
body
with
linnen
cloaths
,
with
the
spices
,
in
expectation
of
the
resurrection
thereof
,
though
,
it
may
be
,
not
beleeving
that
he
should
rise
on
the
third
day
.
Only
seeing
Christ
hath
now
given
a
clear
pledge
of
our
Resurrection
,
by
his
own
rising
from
the
dead
,
there
is
no
cause
why
that
custome
should
be
continued
for
that
end
.
Fourthly
,
Their
burying
of
him
in
a
new
grave
in
a
garden
,
(
which
was
Josephs
own
,
Matth.
27.60
.
)
may
teach
,
Not
only
that
he
would
be
buried
in
a
garden
,
to
expiate
Adams
sinne
in
the
garden
,
and
that
he
was
buried
in
another
mans
grave
,
who
suffered
for
the
sins
of
others
.
But
further
.
1.
It
is
mens
duty
to
acquaint
themselves
with
the
thoughts
of
mortality
in
time
,
that
so
they
may
be
the
more
ready
when
death
comes
;
Therefore
had
Joseph
his
sepulchre
ready
in
the
garden
,
daily
before
his
eyes
.
2.
Selfe-denying
affection
unto
Christ
,
will
quit
any
thing
to
him
,
that
he
calls
for
or
needs
;
for
,
Joseph
quits
his
grave
to
Christ
.
3.
All
suspition
of
any
others
rising
in
stead
of
Christ
,
or
of
his
rising
by
the
vertue
of
any
other
,
was
prevented
by
his
being
buried
in
a
new
sepulchre
,
wherein
was
never
man
yet
laid
:
And
so
none
could
rise
out
of
it
,
but
he
,
nor
could
be
raised
by
any
vertue
from
any
other
buried
there
before
him
,
as
a
man
was
raised
at
the
touch
of
Elisha's
bones
,
2
Kings
13.21
.
Fifthly
,
a
reason
is
given
why
he
was
buried
there
;
Namely
,
That
being
the
preparation
day
,
wherein
they
could
not
attend
long
,
therefore
they
hastily
laid
him
there
,
as
being
near
at
hand
,
and
,
belike
also
,
they
did
not
,
by
reason
of
this
,
attend
upon
all
the
particular
circumstances
required
in
embalming
of
him
.
This
may
teach
,
1.
Albeit
ceremonial
performances
give
place
unto
moral
duties
,
and
men
may
lawfully
omit
the
one
,
when
they
come
in
competition
with
the
other
;
Yet
men
ought
so
to
follow
the
one
,
as
they
strive
(
so
far
as
is
possible
)
to
overtake
all
:
Therefore
,
they
so
go
about
the
burying
of
Christ
,
as
they
make
all
the
hast
they
can
,
to
observe
the
Jewes
preparation
day
.
2.
When
the
Lord
doth
not
let
things
frame
with
his
people
as
they
would
,
it
doth
oft-times
prove
to
be
so
,
because
they
shall
not
need
what
he
is
not
pleased
to
give
;
for
,
they
got
not
leasure
to
wait
upon
this
businesse
,
but
hastily
laid
him
in
that
sepulchre
,
for
it
was
nigh
at
hand
,
because
he
was
not
to
need
a
grave
long
,
nor
to
need
that
way
of
embalming
which
they
would
have
used
toward
him
.
3.
The
Lord
also
did
so
order
,
that
every
passage
about
Christs
burial
,
and
even
these
which
his
friends
would
have
had
done
otherwise
,
did
contribute
to
his
great
scope
of
glorifying
Christ
;
for
,
therefore
also
was
it
ordered
,
that
they
being
hastened
,
laid
him
in
the
sepulchre
,
which
was
nigh
at
hand
,
that
so
he
might
rise
in
the
view
of
all
his
enemies
,
where
they
had
the
stone
sealed
,
and
a
guard
to
keep
him
in
;
whereas
,
had
he
been
carried
further
off
,
the
matter
had
been
more
obscure
,
and
might
have
seemed
more
doubtful
.
And
thus
also
doth
he
bring
about
his
glory
,
by
that
wherein
his
people
could
little
expect
it
should
be
so
.
CHAP.
XX.
THis
and
the
following
Chapter
contain
Christs
exaltation
and
begun
triumph
over
all
his
enemies
,
by
his
rising
again
from
the
dead
;
which
being
done
without
witnesses
,
all
the
Evangelists
do
confirme
the
truth
of
it
,
by
recording
the
several
steps
and
degrees
of
the
manifestation
thereof
;
And
namely
,
by
the
empty
grave
,
which
did
more
obscurely
put
it
out
,
as
the
dawning
of
that
bright
day
;
by
the
testimony
of
Angels
,
which
was
yet
a
clearer
light
;
and
by
his
own
apparitions
,
which
were
the
full
shining
of
that
Sun
of
righteousnesse
,
in
that
morning
of
his
Resurrection
.
In
handling
this
begun
exaltation
of
Christ
,
I
shall
(
as
formerly
)
speak
only
to
what
is
recorded
by
John
,
save
in
so
far
as
may
be
needful
for
clearing
the
greatest
contrarieties
which
seem
to
be
betwixt
him
and
the
rest
.
And
in
this
Chapter
,
First
,
Christs
Resurrection
is
evidenced
and
confirmed
by
the
empty
grave
.
And
that
first
,
unto
Mary
Magdalene
,
v.
1.
Next
,
unto
Peter
and
John
,
who
being
informed
by
Mary
of
what
she
had
found
,
v
2.
do
run
unto
the
grave
,
v
,
3
,
4.
and
find
it
empty
,
and
do
observe
such
circumstances
as
perswade
John
to
beleeve
,
v.
5
,
6
,
7
,
8.
(
though
they
had
not
considered
or
beleeved
the
Scriptures
before
,
which
spake
of
this
matter
,
v.
9.
)
and
so
they
return
back
again
,
v.
10.
Secondly
,
Christs
Resurrection
is
further
evidenced
and
confirmed
,
by
three
apparitions
and
manifestations
of
himself
.
First
,
to
Mary
,
who
staying
weeping
and
looking
into
the
grave
,
v.
11.
gets
a
vision
of
two
Angels
,
who
conferre
with
her
,
v.
12
,
13.
Then
,
she
meets
and
conferreth
with
Christ
,
as
yet
unknown
to
her
,
v.
14
,
15.
who
afterward
maketh
himself
known
unto
her
,
v.
16.
and
gives
her
directions
and
a
Commission
,
v.
17.
which
she
obeyeth
,
v.
18.
Secondly
,
To
all
the
disciples
,
(
except
Thomas
)
to
whom
he
appeareth
that
night
at
their
meeting
,
confirming
them
in
the
faith
of
his
Resurrection
,
by
his
usual
salutation
,
v.
19.
and
by
ocular
demonstration
to
their
comfort
,
v.
20.
And
reneweth
and
confirmeth
their
calling
to
the
Ministry
,
v.
21.
endowing
them
with
furniture
for
that
office
,
v.
22.
and
asserting
their
authority
in
the
discharge
thereof
,
v.
23.
Thirdly
,
to
all
the
disciples
,
and
Thomas
with
them
,
who
being
absent
the
former
time
,
and
refusing
to
beleeve
upon
their
report
,
unlesse
he
himself
got
sensible
satisfaction
of
his
own
prescribing
,
v.
24
,
25.
Christ
,
after
a
week
,
appears
to
them
again
,
after
the
former
manner
,
v.
26.
offering
satisfaction
to
Thomas
doubtfulnesse
,
v.
27.
which
drawing
out
a
faire
confession
from
him
,
v.
28.
it
is
entertained
with
a
reproof
and
caution
,
v.
29.
Thirdly
,
John
being
about
to
close
his
Narration
,
professeth
his
passing
over
many
other
such
passages
,
in
regard
these
which
are
marked
are
sufficient
to
faith
and
salvation
,
v.
30
,
31.
Verse
1.
THe
first
day
of
the
week
,
cometh
Mary
Magdalene
early
,
when
it
was
yet
dark
,
unto
the
sepulchre
,
and
seeth
the
stone
taken
away
from
the
sepulchre
.
In
this
verse
is
recorded
how
Mary
Magdalene
,
coming
early
to
the
sepulchre
,
on
the
first
day
of
the
week
,
purposing
to
see
the
sepulchre
,
and
anoint
the
body
of
Jesus
,
(
as
is
observed
by
the
rest
)
she
findes
the
stone
rolled
away
,
and
(
as
appears
from
her
report
,
v.
2.
and
is
recorded
,
Luke
24.2
,
3.
)
findes
also
the
grave
empty
.
Albeit
the
other
Evangelists
do
declare
that
there
were
other
women
beside
,
who
went
to
the
grave
,
(
whether
in
one
or
two
companies
,
I
will
not
determine
)
yet
she
is
only
named
here
,
as
being
most
famous
in
this
History
;
for
her
affection
,
zeal
and
activity
,
and
one
who
acts
an
eminent
part
in
the
subsequent
passages
.
And
as
for
Christs
mother
who
stayed
so
stoutly
by
the
Crosse
,
chap.
19.25
.
albeit
John
had
taken
charge
of
her
,
chap.
19.27
.
we
are
not
to
suppose
that
she
was
yet
retired
from
Jerusalem
,
but
she
was
still
there
as
well
as
John
,
v.
2.
with
Acts
1.14
.
and
yet
we
do
not
finde
her
stirring
with
this
,
or
any
other
company
,
about
his
grave
.
I
shall
forbear
to
determine
,
whether
she
came
not
to
anoint
him
,
as
beleeving
his
Resurrection
,
(
as
faith
will
hold
out
in
much
needless
anxiety
and
toile
,
though
yet
Christ
made
good
use
of
their
weaknesse
;
)
or
,
whether
her
great
grief
did
so
far
surpasse
that
of
the
rest
,
as
she
could
not
be
so
active
as
they
:
as
the
greatnesse
of
grief
or
love
will
readily
obstruct
the
expressions
thereof
:
But
it
is
greatest
sobriety
to
leave
the
enqui●y
of
these
things
which
God
hath
concealed
.
Doct.
1.
Affection
may
shine
very
eminently
in
weak
instruments
,
and
greatest
services
are
ordinarily
done
by
weak
things
,
or
these
things
wherein
we
most
abase
our selves
;
for
,
here
weak
women
,
and
Mary
Magdalene
among
them
,
are
on
foot
early
,
and
ready
to
performe
such
service
as
they
thought
most
suteable
unto
Christ
,
when
the
disciples
have
not
yet
appeared
.
2.
Great
things
received
in
mercy
from
Christ
,
will
shine
forth
in
great
activity
for
him
in
mens
stations
,
and
according
to
the
measure
of
light
they
have
received
;
for
,
therefore
is
Mary
Magdalene
only
named
here
,
because
of
her
activity
and
eminency
,
being
eminently
engaged
to
Christ
who
had
cast
seven
devils
out
of
her
.
And
albeit
she
was
weak
in
her
undertakings
,
yet
that
ought
not
to
obscure
her
affection
.
3.
True
affection
toward
Christ
will
not
cool
through
length
of
time
,
nor
will
it
be
quenched
by
impediments
cast
in
the
way
.
But
will
wait
on
and
burn
the
brighter
,
when
it
gets
opportunity
;
for
,
her
affection
being
kept
up
from
shewing
it selfe
,
by
reason
of
the
Jewish
Sabbath
,
Luke
23.56
.
it
doth
not
extinguish
;
but
on
the
third
day
appeareth
,
and
that
early
,
when
it
was
yet
dark
.
They
set
out
at
that
time
,
though
it
was
toward
Sun-rising
when
they
came
to
the
sepulchre
,
Mark
16.2
.
4.
As
it
is
most
agreeable
to
Scripture-Rules
to
begin
the
Sabbath
in
the
morning
;
so
it
doth
begin
early
,
and
we
ought
to
consider
upon
this
,
that
we
may
begin
early
to
the
work
of
sanctifying
thereof
;
for
,
this
time
of
their
coming
out
is
called
,
the
end
of
the
Sabbath
,
as
it
began
to
dawn
towards
the
first
day
of
the
week
,
Mat.
28.1
.
to
intimate
,
that
then
the
Jewish
Sabbath
ended
,
and
the
first
day
of
the
week
,
or
Christian
Sabbath
,
began
;
and
albeit
they
set
out
the
first
day
of
the
week
early
,
when
it
was
yet
dark
,
yet
Christ
(
who
rose
upon
that
,
being
the
third
day
,
)
was
risen
before
they
came
,
and
so
the
Christian
Sabbath
was
begun
.
To
which
,
if
we
adde
the
long
continuance
of
Sabbath
service
,
(
as
hath
been
the
practice
of
affection
at
some
times
,
Act.
20.7
.
we
may
gather
useful
directions
for
our
sanctifying
thereof
.
5.
Christ
is
oft-times
sought
where
he
is
not
to
be
found
,
even
by
those
who
have
much
affection
to
him
;
for
,
she
cometh
to
finde
him
in
his
grave
,
and
anoint
him
there
,
and
she
seeth
the
stone
taken
away
from
the
sepulchre
,
(
the
Angel
having
rolled
it
away
,
Mat.
28.2
.
not
because
Christ
needed
that
help
,
but
to
testifie
Angels
attendance
upon
our
exalted
Lord
)
and
findeth
that
he
is
not
in
the
grave
.
Her
unbelief
,
though
joyned
with
affection
,
did
speak
but
poorly
of
Christ
,
in
that
she
came
to
seek
him
in
his
grave
,
who
was
among
the
living
;
And
thus
not
only
do
they
misse
him
who
seek
him
in
dead
and
unapproven
Ceremonies
and
Ordinances
,
and
in
a
dead
formal
way
;
but
even
his
own
,
when
they
seek
him
in
a
dead
discouraged
way
under
difficulties
,
as
if
he
were
dead
and
would
not
do
for
them
.
6.
That
this
is
in
particular
marked
,
that
she
seeth
the
stone
taken
away
,
&c.
which
was
the
great
difficulty
they
were
thinking
upon
by
the
way
,
Mark
16.3
,
4
,
it
may
serve
to
teach
;
partly
,
that
difficulties
may
appear
very
great
,
which
yet
the
Lords
Providence
may
make
very
easie
,
as
appeareth
in
the
matter
of
removing
this
stone
to
their
hand
;
and
partly
,
that
so
long
as
we
continue
in
unbeliefe
,
and
in
our
mistakes
of
Christ
,
the
change
of
our
condition
,
or
removal
of
apprehended
difficulties
,
will
not
serve
our
turn
,
but
will
rather
beget
new
sorrows
and
doubts
;
for
,
their
thought
was
,
that
if
the
stone
were
taken
away
,
they
should
finde
Christ
,
and
now
it
is
taken
away
,
to
discover
that
they
are
further
from
finding
him
in
their
way
.
7.
Whatever
disappointments
affectionate
Saints
meet
with
,
by
reason
of
their
weaknesse
,
they
will
finde
in
end
that
all
of
these
tend
to
their
advantage
;
for
,
such
was
the
issue
of
her
disappointment
here
,
though
it
bred
present
solicitude
,
yet
in
the
end
she
found
that
she
was
disappointed
of
a
dead
Christ
,
that
she
might
finde
him
living
.
8.
In
this
Narration
,
this
great
Article
of
our
faith
is
here
supposed
,
that
Christ
is
risen
from
the
dead
;
which
beleevers
ought
to
feed
upon
,
approving
him
to
be
true
God
,
who
rose
again
by
his
own
power
,
Rom
1.4
.
as
proving
the
Justification
of
all
these
who
flee
to
him
,
(
seeing
as
in
his
death
he
laid
down
the
price
,
so
in
his
Resurrection
he
got
a
discharge
in
our
name
,
Rom.
4.25
.
and
so
will
appear
the
second
time
as
our
discharged
Surety
,
without
sin
,
to
our
salvation
,
Heb.
9.28
)
as
affording
matter
of
gloriation
to
Saints
,
against
all
the
challenges
of
sin
and
the
Law
,
Rom.
8.34
.
as
confirming
and
assuring
the
renovation
&
sanctification
of
all
these
who
seek
to
be
partakers
of
his
Resurrection
,
as
to
be
partakers
of
mortification
by
the
efficacy
of
his
death
,
Rom.
6.4
,
5.
Eph.
2
6.
Phil
3.10
.
And
,
as
assuring
beleevers
of
their
Resurrection
and
future
glory
,
seeing
our
Head
will
draw
all
his
members
after
him
,
1
Pet.
1.3
.
1
Cor.
15.20
,
55
,
56
,
57.
This
great
truth
is
here
preached
unto
Mary
,
by
the
stone
taken
away
from
the
sepulchre
,
though
as
yet
she
saw
not
so
much
in
it
.
9.
As
this
great
truth
of
the
Resurrection
it self
,
so
also
the
way
and
circumstances
thereof
are
to
be
studied
and
pondered
for
our
use
;
Therefore
here
and
elsewhere
are
these
so
narrowly
marked
:
And
in
particular
,
we
may
remark
here
,
1.
That
he
rose
without
observation
and
witnesses
;
for
,
albeit
several
felt
that
earth-quake
,
and
the
watch
and
the
women
saw
that
Angel
which
descended
at
his
Resurrection
,
Mat.
28.2
,
3
,
4
,
5.
yet
it
appears
not
that
any
of
the
watch
saw
him
rise
,
and
those
women
who
came
first
,
finde
the
sepulchre
empty
;
nor
afterward
did
he
appear
openly
to
all
,
whereby
he
might
have
prevented
that
report
which
was
spread
abroad
,
Mat.
28.11
,
12
,
13
,
14
,
15.
but
only
to
his
disciples
and
brethren
,
1
Cor.
15.5
,
6
,
7.
And
did
leave
this
truth
to
be
beleeved
from
the
Word
,
holding
out
these
evidences
and
apparitions
,
1
Cor.
15.4
.
hereby
teaching
,
That
however
Christ
did
undeniably
witnesse
the
truth
of
his
glory
and
exaltation
,
yet
he
will
rather
have
it
the
object
of
our
faith
then
of
our
sense
,
while
we
are
within
time
.
2.
That
he
rose
on
the
third
day
,
and
that
very
early
,
having
lien
only
one
whole
day
and
night
,
(
which
was
their
Sabbath
)
and
but
a
part
of
the
first
day
,
which
was
their
preparation
;
and
now
on
the
third
,
being
the
first
day
of
the
week
early
,
when
it
was
yet
dark
he
riseth
again
.
Hereby
not
only
did
he
fulfil
the
type
of
Jonah
,
Mat
12.40
.
but
did
also
prove
both
that
he
was
really
dead
,
and
yet
that
he
felt
no
corruption
(
according
to
the
Scriptures
,
Ps.
16.10
.
with
Act.
2.31
.
and
13.35
,
36
,
37.
)
having
lien
so
short
while
in
the
grave
:
&
more
particularly
,
he
hasted
through
his
sufferings
to
his
glory
,
that
he
might
make
way
for
,
and
give
a
pledge
of
our
speedy
outgates
,
as
we
need
them
,
Hos.
6.2
.
3.
That
he
rose
on
the
first
day
of
the
week
,
that
he
might
perfect
the
work
of
Redemption
,
and
the
new
Creation
,
on
the
day
when
the
first
Creation
began
,
and
might
sanctifie
and
set
apart
that
day
to
be
the
Christian
Sabbath
,
which
therefore
is
called
the
Lords
day
,
Rev.
1.10
.
and
was
the
day
of
some
of
his
solemn
appearings
to
his
disciples
,
v.
19.
and
26.
of
this
Chapter
,
and
the
day
observed
by
the
Church
for
solemn
meetings
and
worship
,
1
Cor.
16.1
,
2.
Acts
20.7
.
4.
That
the
first
evidences
of
his
Resurrection
were
more
obscure
,
and
such
as
at
first
did
increase
their
feares
and
perplexities
,
or
,
at
most
,
but
beget
astonishment
;
for
,
all
that
Mary
seeth
is
but
the
stone
taken
away
and
the
empty
sepulchre
,
which
augments
her
sorrow
;
The
disciples
do
not
beleeve
the
womens
report
,
Luke
24.11
.
and
what
Peter
himself
saw
,
did
produce
only
wondering
at
first
,
Luke
24.12
.
hereby
not
only
did
he
prepare
their
weak
spirits
for
the
full
comfort
of
this
mercy
,
in
his
clear
apparitions
,
by
sending
more
dark
evidences
of
it
befo●●●●●d
;
But
we
may
also
learn
from
it
,
how
much
per●●●●y
Saints
may
have
,
about
their
real
mercies
and
comforts
,
even
while
they
are
amongst
their
hands
so
long
as
they
are
in
the
dark
,
and
cannot
discern
them
.
Verse
2.
Then
she
runneth
and
cometh
to
Simon
Peter
,
and
to
the
other
disciple
whom
Jesus
loved
,
and
saith
unto
them
,
They
have
taken
away
the
Lord
out
of
the
sepulchre
,
and
we
know
not
where
they
have
laid
him
.
Followeth
the
evidencing
of
Christs
Resurrection
,
by
the
same
proof
of
the
empty
grave
,
unto
Peter
and
to
John
,
who
is
here
again
described
(
as
frequently
before
)
by
his
Masters
love
to
him
.
The
Narration
of
this
manifestation
may
be
taken
up
in
foure
particulars
;
The
first
whereof
(
in
this
verse
)
is
the
occasion
of
their
going
to
seek
this
proof
:
Namely
,
that
Mary
cometh
unto
them
〈◊〉
a
report
of
what
she
had
found
,
representing
the
matter
in
such
sad
and
disadvantageous
termes
,
●s
her
unbelief
and
discouragement
could
invent
.
For
creating
of
this
purpose
,
Consider
,
1.
Albeit
all
the
disciples
were
present
when
Mary
with
the
rest
of
the
women
made
their
report
,
Luke
24.9
,
10.
yet
it
is
said
here
only
,
that
she
●an
to
Peter
and
John
,
because
they
only
made
any
use
of
her
report
.
For
the
rest
accounted
them
but
idle
tales
,
and
beleeved
not
,
Luke
24.11
.
and
albeit
neither
Peter
nor
John
beleeved
as
yet
(
as
appeareth
from
v.
8
,
9.
with
Luke
24.12
,
)
yet
they
will
go
and
be
further
informed
.
Consider
,
2.
The
greater
difficulty
here
is
,
How
Mary
is
said
to
report
only
that
Christ
was
taken
out
of
the
grave
,
and
yet
it
appeareth
from
,
Matth.
28.5
,
6
,
7.
and
Luke
24.4
,
5
,
6
,
7
,
8.
that
Angels
had
told
them
he
was
risen
,
and
it
is
said
expresly
,
Luke
24.9
,
10.
that
Mary
Magdalene
was
amongst
these
who
told
the
Angels
tidings
:
This
difficulty
may
be
cleared
two
wayes
.
1
That
Mary
coming
with
the
first
to
see
the
sepulchre
,
Matth.
28.1
.
and
finding
it
empty
,
she
ran
away
with
the
sad
newes
,
before
the
Angels
told
these
tydings
to
the
rest
,
and
where
it
is
said
,
she
with
the
rest
,
told
these
things
,
Luke
24.10
.
it
may
be
thus
expounded
,
that
every
one
of
them
told
their
own
part
,
Mary
told
of
the
empty
sepulchre
,
and
the
rest
of
the
women
,
(
who
came
after
her
,
and
before
Peter
and
John
ran
to
the
sepulchre
)
told
that
they
had
seen
Angels
,
and
what
they
had
heard
from
them
.
2
It
may
,
with
as
little
violence
to
the
text
,
be
cleared
thus
,
That
indeed
they
told
the
Angels
message
,
Luke
24.22
,
23.
but
so
as
they
did
not
beleeve
it
,
and
they
told
also
what
is
here
recorded
as
their
own
sense
of
the
matter
,
whatever
Angels
said
to
the
contrary
.
Doct.
1.
It
is
a
commendable
duty
of
Saints
,
when
they
are
in
any
distresse
,
especially
concerning
Christ
,
to
repair
unto
the
society
of
his
disciples
,
and
communicate
their
case
with
them
,
whatever
be
the
successe
;
for
,
whatever
was
Maries
weaknesse
,
yet
it
is
commendable
that
she
goeth
and
acquainteth
the
disciples
with
her
sad
case
.
2.
Affection
unto
Christ
,
will
make
such
as
misse
him
,
very
active
in
communicating
their
losses
,
though
oft-times
such
haste
,
joyned
with
unbelief
,
doth
cause
them
promove
but
little
;
for
,
therefore
is
it
marked
,
that
she
runneth
and
cometh
to
the
disciples
,
out
of
her
affection
,
though
her
unbelief
made
it
be
to
little
purpose
.
3.
Albeit
,
all
who
get
any
tidings
concerning
Christ
,
are
bound
to
make
use
thereof
;
and
it
will
be
marked
as
their
fault
when
they
do
not
so
,
yet
in
some
respect
,
these
only
may
be
said
to
be
present
and
spoken
to
,
who
make
use
of
any
such
tidings
;
and
for
others
,
what
is
spoken
,
may
be
said
to
be
in
vain
to
them
,
Jer.
8.8
.
For
this
cause
it
is
said
here
only
,
that
she
cometh
to
Simon
Peter
,
and
to
the
other
disciple
whom
Jesus
loved
,
because
they
made
some
use
of
her
newes
,
as
hath
been
cleared
.
It
is
said
,
Luke
24.24
that
certain
of
them
which
were
with
the
disciples
,
went
to
the
sepulchre
,
not
that
they
were
sent
,
by
common
consent
,
but
they
went
of
their
own
accord
.
4.
Such
as
do
slide
in
an
houre
of
tentation
,
ought
not
to
lie
still
,
but
recover
themselves
by
repentance
,
Jer.
8.4
,
5.
and
being
recovered
,
they
ought
to
return
to
the
society
of
the
Lords
people
,
to
keep
communion
with
them
,
and
to
run
one
hazard
with
them
;
therefore
we
finde
Simon
Peter
,
who
had
repented
before
,
returned
unto
the
disciples
again
.
5.
As
back-sliders
should
be
encouraged
to
return
,
considering
that
they
have
the
Churches
affection
ready
to
receive
them
again
,
and
confirme
their
love
toward
them
,
2
Cor.
2.8
.
(
as
here
Simon
Peter
is
admitted
amongst
them
)
so
,
the
more
any
have
tasted
themselves
of
the
love
of
Christ
,
they
will
be
the
more
ready
,
with
tendernesse
,
to
welcome
back-sliders
,
and
such
as
do
come
in
:
Therefore
it
is
specially
marked
,
that
Simon
Peter
,
and
the
other
disciple
whom
Jesus
loved
,
were
together
,
and
afterward
they
keep
together
.
A
man
so
qualified
as
John
,
was
a
fit
man
to
receive
and
welcome
a
penitent
Peter
.
And
thus
also
Barnabas
,
the
Son
of
consolation
,
did
entertain
Paul
,
Act.
9.26
,
27
,
28.
and
11.25
,
26.
And
thus
will
these
,
who
are
indeed
spiritual
,
deal
with
such
as
have
fallen
,
Gal.
6.1
.
6.
Unbelief
,
though
joyned
with
affection
,
may
mistake
Gods
dealing
so
far
,
as
not
only
to
look
upon
real
mercies
as
trials
,
but
to
point
out
supposed
trials
in
the
blackest
colours
,
(
enough
to
discourage
a
whole
meeting
of
disciples
)
and
as
sadder
then
their
real
afflictions
;
yea
,
the
more
affection
there
be
,
unbelief
may
abuse
it
,
to
render
their
apprehensions
yet
sadder
;
for
,
affectionate
Mary
represents
this
great
mercy
of
Christs
Resurrection
,
as
sadder
then
the
death
and
burial
of
Christ
;
for
then
,
though
he
was
dead
and
buried
,
yet
she
knew
where
to
finde
him
,
to
tender
her
respects
to
his
dead
body
;
but
now
,
saith
she
,
They
(
either
some
friends
out
of
their
respects
,
or
his
foes
,
or
some
others
.
See
v.
15.
)
have
taken
away
the
Lord
out
of
the
sepulchre
,
and
we
(
I
,
nor
any
of
the
women
who
were
with
me
)
know
not
where
they
have
laid
him
.
7.
It
is
sad
to
affectionate
soules
,
when
Christ
is
away
from
them
,
but
much
sadder
,
when
they
know
not
where
to
seek
or
finde
him
;
and
this
doth
usually
follow
on
the
other
;
for
,
both
these
concurred
in
Maries
trial
,
in
this
particular
way
of
finding
Christ
here
:
They
have
taken
away
the
Lord
,
&c.
and
we
know
not
where
they
have
laid
him
.
And
this
also
is
the
lot
of
deserted
soules
,
Job
23.3
,
8
,
9.
Cant.
3.1
,
2
,
3.
and
5.6
,
8.
which
may
teach
them
who
enjoy
Christ
to
entertain
him
well
,
lest
they
not
only
want
him
,
but
involve
themselves
in
a
perplexed
labyrinth
.
And
may
point
out
their
tolerable
condition
unto
them
,
who
though
they
want
,
yet
they
know
what
to
do
,
and
how
to
come
speed
.
8.
Such
is
the
power
of
unbelief
and
tentation
,
that
even
real
encouragements
will
beget
and
feed
discouragement
and
fear
;
for
,
the
empty
grave
,
which
should
have
comforted
her
,
occasions
all
this
mistake
and
sorrow
;
They
have
taken
away
the
Lord
out
of
the
sepulchre
.
9
Unbelief
also
is
so
powerful
,
and
Gods
wonderful
actings
do
oft-times
so
overcome
our
weak
faith
,
that
even
an
Angel
from
heaven
will
not
prevail
to
perswade
us
of
them
,
till
the
Lord
come
;
for
,
albeit
(
as
hath
been
cleared
)
Angels
had
told
her
,
and
the
rest
,
of
Christs
Resurrection
,
yet
she
insists
on
this
as
her
real
thought
of
the
businesse
,
They
have
taken
away
the
Lord
,
&c.
A
lie
is
far
more
easily
beleeved
then
truth
,
in
an
houre
of
tentation
;
and
she
credits
her
own
heart
and
sense
better
then
an
Angels
testistimony
.
10.
Whoever
look
upon
Gods
dealing
,
and
the
passages
they
meet
with
,
without
the
Word
,
they
will
readily
mistake
,
and
feed
their
own
tentations
;
for
,
whereas
the
Angels
had
remitted
them
to
Christs
doctrine
,
to
clear
this
passage
,
Luke
24.6
,
7.
the
looks
only
to
the
empty
grave
,
and
judgeth
according
to
her
sense
:
They
have
taken
away
the
Lord
out
of
the
sepulchre
.
11.
In
all
this
regrate
,
she
calls
him
the
Lord
,
a
title
proper
to
him
in
a
peculiar
sense
,
and
which
she
uttered
in
another
sense
here
;
then
when
she
gave
that
title
to
him
,
when
she
supposed
him
to
be
the
Gardiner
,
v.
15.
It
doth
not
only
point
out
her
great
respect
to
him
,
when
dead
and
gone
,
as
she
supposed
;
and
that
indeed
he
was
the
Lord
still
,
even
when
dead
,
as
she
supposeth
him
now
to
be
.
But
further
,
this
title
,
as
it
is
proper
to
him
in
a
peculiar
sense
,
(
and
she
intends
it
so
)
doth
contain
a
refutation
of
all
her
mistakes
;
for
,
his
being
the
Lord
,
and
that
even
when
dead
in
her
account
,
doth
evince
that
he
was
not
to
be
detained
a
prisoner
by
death
,
but
was
now
risen
,
the
time
prefixed
by
him
,
for
his
continuance
in
the
grave
,
being
expired
;
And
so
it
may
teach
,
1.
Even
in
the
greatest
fits
of
Saints
unbelief
,
a
right
discerner
may
yet
reade
some
faith
;
as
may
be
gathered
to
be
in
Mary
from
this
compellation
.
So
in
the
Churches
complaint
,
Isa.
49.14
.
my
Lord
,
is
not
only
the
language
of
affection
,
regrating
that
such
a
one
had
forgotten
her
,
but
the
language
of
faith
also
,
cleaving
to
an
interest
in
him
,
though
she
discern
it
not
,
being
over-powred
with
sense
,
which
saith
he
had
forgotten
her
.
2.
What
Saints
do
sometime
beleeve
in
the
midst
of
their
tentations
,
if
it
were
enlarged
as
it
ought
,
would
refute
all
their
unbelief
;
for
,
as
her
acknowledging
him
the
Lord
,
doth
refute
her
present
diffidence
and
mistake
;
so
when
Saints
beleeve
an
interest
in
God
,
and
that
he
is
theirs
,
when
yet
they
are
plunged
in
perplexities
about
many
particulars
;
His
being
their
God
is
sufficient
to
give
them
comfortable
ground
of
hope
in
all
these
.
Verse
3.
Peter
therefore
went
forth
,
and
that
other
disciple
,
and
came
to
the
sepulchre
.
4.
So
they
ran
both
together
,
and
the
other
disciple
did
out-run
Peter
,
and
came
first
to
the
sepulchre
.
The
second
particular
in
this
Narration
,
is
,
the
use
which
Peter
and
John
make
of
this
information
,
and
that
they
went
to
the
sepulchre
to
see
.
Which
being
generally
propounded
,
v
3.
is
more
particularly
spoken
of
,
v.
4.
that
they
both
ran
toward
the
sepulchre
,
and
that
John
being
more
young
and
vigorous
then
Peter
,
did
out-strip
him
in
running
.
Whence
learn
,
1.
When
Saints
finde
any
intimation
that
Christ
is
a
missing
,
they
should
take
with
the
alarme
,
and
it
is
their
duty
to
be
stir
themselves
to
seek
a
good
account
of
that
dispensation
;
for
,
albeit
there
was
much
unbelief
here
,
yet
it
was
commendable
,
that
when
they
heard
the
newes
,
they
went
forth
,
and
came
to
the
sepulchre
,
to
see
what
newes
they
could
get
.
2.
Such
as
have
fresh
sense
of
their
own
frailty
,
and
of
Christs
love
,
will
be
most
active
to
enquire
after
an
absent
and
missed
Christ
;
for
,
it
is
Peter
new
recovered
,
and
that
other
disciple
,
who
went
forth
,
&c.
3.
Such
as
have
fallen
foully
,
ought
not
only
to
recover
by
repentance
,
and
joyne
themselves
with
the
society
of
Saints
;
but
they
ought
to
evidence
their
recovery
,
by
their
activity
,
and
being
with
the
first
in
testimonies
of
affection
;
for
,
so
appeareth
in
Peter
,
who
now
being
recovered
,
is
with
the
first
of
the
disciples
,
who
go
to
search
after
Christ
.
And
it
may
be
that
therefore
Peter
only
is
named
in
this
undertaking
,
Luke
24.12
.
because
the
fallen
mans
diligence
and
recovery
was
specially
remarkable
.
4.
Diligence
is
required
,
and
is
a
commendable
testimony
of
affection
,
in
disciples
enquiry
,
and
making
search
after
Christ
;
for
,
they
ran
both
together
.
5.
Albeit
affection
will
put
beleevers
to
all
the
diligence
they
can
,
yet
every
one
is
not
to
be
tried
by
anothers
measure
of
expressing
his
affection
;
for
,
one
may
be
as
affectionate
as
another
,
who
yet
may
be
retarded
,
and
come
short
in
expression
of
what
that
other
attaineth
unto
;
for
,
so
appeareth
in
Peter
and
John
,
they
ran
both
together
,
but
the
other
disciple
did
out-run
Peter
,
and
came
first
to
the
sepulchre
:
John
being
young
,
and
of
a
nimble
body
,
did
out-run
Peter
,
who
yet
loved
Christ
as
well
as
he
,
and
was
running
as
fast
as
he
could
.
And
thus
also
may
many
be
borne
down
in
their
activity
in
respect
of
others
,
by
reason
of
their
infirmity
of
body
,
tentations
of
minde
,
or
other
infirmities
,
whose
affections
,
notwithstanding
,
are
as
fervent
toward
Christ
.
Verse
5.
And
he
stooping
down
,
and
looking
in
,
saw
the
linnen
cloathes
lying
,
yet
went
he
not
in
.
6.
Then
cometh
Simon
Peter
following
him
,
and
went
into
the
sepulchre
,
and
seeth
the
linnen
cloathes
lie
.
7.
And
the
napkin
that
was
about
his
head
,
not
lying
with
the
linnen
clothes
,
but
wrapped
together
in
a
place
by
it self
.
8.
Then
went
in
also
that
other
disciple
which
came
first
to
the
sepulchre
,
and
,
he
saw
and
beleeved
.
9.
For
as
yet
they
knew
not
the
Scripture
,
that
he
must
rise
again
from
the
dead
.
The
third
particular
in
this
Narration
is
,
their
successe
and
observation
when
they
came
to
the
sepulchre
,
v.
5.6
,
7
,
8.
—
with
the
effect
it
had
upon
John
,
v
8.
and
his
remark
and
account
thereupon
,
v.
9.
In
general
,
it
is
supposed
here
,
that
they
found
the
sepulchre
empty
,
and
Christ
not
in
it
.
But
more
particularly
,
John
records
their
progresse
and
particular
observations
there
:
and
namely
,
That
he
coming
first
,
contented
himself
to
look
in
and
see
the
linnen
cloaths
lying
,
wherein
they
had
wound
Christs
body
,
but
went
not
in
,
as
contenting
himself
with
the
sight
,
or
possibly
,
being
afraid
to
enter
,
because
he
had
heard
that
Angels
were
there
,
v.
5.
That
Peter
coming
after
,
went
into
the
grave
,
and
observed
more
distinctly
the
order
how
these
linnens
lay
,
v.
6
,
7.
and
,
that
he
following
Peters
example
,
went
also
in
,
and
saw
and
observed
the
same
more
distinctly
also
,
v.
8.
—
Unto
this
John
subjoynes
an
account
of
the
effect
this
sight
had
upon
him
,
that
it
perswaded
him
to
beleeve
,
v.
—
8.
which
he
amplifieth
from
an
acknowledgement
of
their
common
evil
of
not
taking
up
and
beleeving
the
Scriptures
,
which
spake
of
the
Resurrection
of
Christ
.
Concerning
this
beleeving
of
John
,
and
his
acknowledgement
thereupon
,
of
their
ignorance
and
unbelief
of
the
Scriptures
.
Consider
,
1.
Albeit
by
some
it
be
conceived
that
he
beleeved
no
more
then
what
the
women
had
told
,
that
Christs
body
was
taken
away
,
and
that
because
they
knew
not
the
Scriptures
as
yet
,
therefore
he
could
beleeve
no
more
;
and
albeit
so
much
only
be
recorded
as
the
general
account
of
their
diligence
,
when
they
returned
from
the
grave
,
or
,
at
least
the
hearers
understood
it
so
,
Luke
24.24
.
yet
this
being
recorded
particularly
of
John
,
it
seems
more
probable
,
that
upon
this
sight
he
did
beleeve
his
Resurrection
,
and
that
it
was
true
which
the
Angels
had
said
to
the
women
,
though
it
was
but
in
some
weak
measure
,
and
it
may
be
he
was
as
easily
shaken
again
.
Nor
is
it
needful
to
debate
,
whether
their
not
believing
upon
Maries
report
that
she
had
seen
Christ
,
Mark
16
9.10
,
11.
(
which
was
after
this
,
as
appeareth
,
v.
18.
)
was
true
only
of
the
body
of
them
,
John
being
excepted
,
or
whether
he
staggered
again
.
Only
this
is
beyond
all
contraversie
,
that
both
Peter
and
Mary
,
(
who
went
also
with
them
,
as
appeares
,
v.
11
)
did
beleeve
so
much
as
that
his
body
was
taken
away
:
and
therefore
it
needed
not
be
remarked
as
any
thing
singular
in
him
,
that
he
beleeved
so
much
.
And
withal
,
this
interpretation
helps
us
to
put
a
difference
among
all
these
three
who
were
now
at
the
sepulchre
;
Mary
she
believes
no
more
then
she
did
,
and
therefore
stayeth
still
about
the
grave
,
till
she
got
a
sight
of
Christ
to
comfort
her
,
v.
11
,
12
,
&c.
Peter
,
though
it
seems
he
goeth
a
further
length
;
yet
he
doth
not
beleeve
,
but
only
wondereth
,
and
is
astonished
at
these
things
,
Luke
24.12
.
and
gets
a
sight
of
Christ
before
the
rest
of
the
disciples
,
to
clear
and
confirme
him
,
Luke
24.34
.
1
Cor.
15.5
.
But
John
doth
here
beleeve
,
and
therefore
needs
no
such
particular
confirmation
,
till
afterward
that
he
getteth
it
with
the
rest
.
Consider
,
2.
This
amplification
and
reason
subjoined
,
v.
9.
albeit
,
being
applied
generally
to
all
,
or
the
most
part
of
them
who
were
there
,
(
as
it
is
generally
expressed
)
it
is
true
,
they
did
not
beleeve
his
Resurrection
,
but
only
that
he
was
taken
away
,
or
did
wonder
and
were
confounded
with
what
they
saw
,
and
that
because
they
did
not
,
even
then
,
consider
nor
beleeve
the
Scriptures
.
But
applying
it
particularly
to
John
,
it
holds
thus
true
of
him
,
that
he
did
believe
only
when
he
saw
,
and
not
before
,
because
he
had
not
heeded
nor
believed
the
Scripture
,
speaking
of
Christs
Resurrection
,
till
he
saw
this
accomplishment
.
Whereas
had
he
beleeved
the
Scripture
,
he
might
have
been
assured
of
this
before
he
saw
these
things
.
And
so
John
,
when
he
gets
faith
,
acknowledgeth
his
fault
,
recording
it
in
this
Narration
,
and
acknowledgeth
it
was
a
common
fault
among
them
.
Doct.
1.
There
were
such
clear
evidences
to
be
seen
about
Christs
grave
,
as
made
it
apparent
that
he
was
indeed
risen
from
the
dead
,
and
was
not
conveighed
away
,
neither
by
friends
nor
foes
,
nor
any
other
for
their
own
ends
;
for
,
the
lying
of
the
linnen
cloathes
,
ob●●●ved
by
both
of
them
,
did
clearly
witnesse
this
.
Beside
,
that
it
would
have
been
a
terrour
to
have
handled
a
naked
dead
man
;
what
could
be
the
end
of
any
party
to
carry
away
his
body
,
and
leave
these
?
It
is
not
to
be
supposed
that
any
friends
,
(
could
they
have
had
accesse
to
him
through
the
guards
)
would
have
so
handled
his
blessed
body
,
as
to
carry
it
away
naked
;
nor
could
it
have
agreed
with
their
designe
,
to
carry
him
away
by
stealth
,
to
take
leisure
to
strip
him
.
And
as
for
his
foes
,
or
others
,
it
is
to
be
supposed
they
would
rather
have
had
the
fine
linnen
and
the
spices
then
his
body
;
and
so
would
never
have
left
these
behind
,
when
they
carried
it
away
;
yea
,
the
orderly
lying
of
the
linnens
,
and
that
not
so
much
as
a
napkin
was
away
,
but
orderly
wrapped
and
laid
up
,
(
as
is
remarked
by
Peter
,
v.
7.
)
doth
evidence
that
this
was
not
done
in
haste
nor
confusion
.
2.
That
Christ
rising
from
the
dead
,
left
his
grave-cloathes
behinde
him
,
(
which
yet
were
all
the
cloathes
he
had
,
the
souldiers
having
parted
his
garments
)
whereas
Lazarus
came
out
with
his
grave-cloathes
,
John
11.44
.
It
may
serve
to
teach
us
,
not
only
what
he
hath
purchased
to
us
by
his
death
and
Resurrection
,
even
a
restitution
to
that
blessed
estate
through
him
wherein
Adam
was
in
innocency
,
(
when
he
needed
no
garments
)
though
the
compleat
enjoyment
thereof
be
suspended
till
eternity
,
wherein
we
shall
be
perfected
,
and
shall
not
only
need
nothing
to
cover
our
outward
nakednesse
,
but
shall
leave
that
infirmity
and
corruption
,
which
accompanieth
us
to
the
grave
,
behinde
us
,
as
he
left
his
grave-cloathes
.
But
further
,
it
teacheth
,
That
Christ
rose
again
not
to
live
any
more
in
this
world
,
nor
to
die
any
more
,
but
to
live
and
reign
for
ever
:
and
therefore
he
left
his
grave-cloathes
,
whereas
with
Lazarus
it
was
otherwise
,
he
being
to
live
in
the
world
for
a
space
,
and
then
to
die
again
.
3.
A
little
stand
in
any
good
course
may
put
a
man
behinde
even
those
who
otherwise
were
behinde
him
;
for
,
John
out-ran
Peter
in
coming
to
the
grave
,
v.
4.
and
yet
standing
a
little
at
the
grave
,
Peter
,
who
was
behinde
,
doth
get
before
him
,
and
gets
a
more
distinct
sight
.
4.
A
sincere
and
constant
follower
of
his
duty
,
though
slow
,
may
at
last
attain
to
cast
a
copy
to
these
who
are
more
forward
;
for
,
Peter
,
though
slow
,
yet
holding
on
,
attains
to
cast
John
a
copy
who
came
before
him
.
5.
A
sincerely
forward
man
is
so
humble
,
as
to
be
content
to
learn
a
lesson
,
even
from
one
who
hath
sometime
fallen
foully
,
and
who
even
now
was
behinde
him
;
for
,
John
learns
this
lesson
from
Peters
example
,
and
went
in
also
and
saw
.
6.
The
Lords
way
of
working
with
his
own
is
divers
,
and
he
may
gift
faith
to
one
of
his
own
,
when
yet
another
,
having
the
same
means
,
is
left
under
the
power
of
unbelief
for
a
time
;
for
,
he
saw
,
and
beleeved
,
which
Peter
and
Mary
as
yet
did
not
.
7.
Faith
is
so
far
above
the
reach
of
nature
,
that
it
is
hard
to
endure
,
even
Saints
,
to
beleeve
,
when
they
want
satisfaction
to
their
sense
;
for
,
he
saw
and
beleeved
,
and
not
till
he
saw
.
8.
It
is
our
great
fault
,
and
the
fruit
of
much
ignorance
,
peevishnesse
,
and
aversenesse
from
the
way
of
faith
,
that
plain
Scriptures
,
which
might
comfort
us
,
lye
beside
us
unobserved
,
or
not
beleeved
and
trusted
;
for
,
so
much
doth
Johns
acknowledgement
import
,
when
he
saw
and
beleeved
,
and
so
got
insight
in
,
and
gave
credit
to
the
Scriptures
,
he
acknowledgeth
that
as
yet
,
or
before
this
,
he
had
not
known
the
Scripture
;
Not
that
he
could
be
simply
ignorant
,
of
what
Christ
had
so
often
told
,
and
the
Angel
had
even
now
sent
them
word
of
by
the
woman
,
but
that
he
had
not
heeded
,
or
pondered
and
beleeved
it
.
9.
When
the
Lord
condescends
to
give
us
sensible
satisfaction
,
for
the
help
of
our
faith
,
it
is
our
duty
not
to
rest
upon
such
a
way
,
and
alwaies
to
suspend
our
beleeving
,
till
we
get
the
like
again
;
But
we
ought
rather
to
look
on
it
as
a
reproofe
for
our
not
studying
or
heeding
,
and
not
beleeving
naked
truth
,
and
accordingly
should
humhle
our selves
,
and
acknowledge
our
fault
:
Therefore
John
,
getting
this
sight
,
acknowledgeth
his
fault
,
that
he
did
not
before
beleeve
,
for
as
yet
they
knew
not
the
Scripture
,
that
he
must
rise
again
from
the
dead
.
They
did
not
heed
and
ponder
these
things
which
were
revealed
in
the
Word
,
so
as
to
feed
upon
them
by
faith
.
10.
Any
evil
,
and
particularly
,
the
evil
of
ignorance
or
not
believing
the
Scripture
,
is
the
more
odious
and
grievous
to
a
godly
man
,
the
more
it
be
common
and
frequent
;
Therefore
doth
John
bring
out
this
reason
and
acknowledgement
in
general
,
they
knew
not
the
Scripture
,
not
so
much
to
give
reason
why
the
other
two
beleeved
not
as
yet
,
far
lesse
to
extenuate
the
matter
,
but
to
aggravate
this
fault
which
he
found
in
himself
,
when
he
perceiveth
it
so
common
,
and
so
sad
fruits
of
it
yet
in
the
rest
.
11.
The
children
of
God
may
be
much
in
the
dark
,
and
much
over-powered
with
unbelief
,
by
reason
of
their
ignorance
and
in
an
houre
of
tentation
,
who
yet
are
not
to
be
cast
off
,
nor
is
it
to
be
despaired
but
they
will
recover
themselves
;
Therefore
John
only
saith
,
as
yet
they
knew
not
the
Scripture
,
which
yet
afterward
they
did
,
and
it
seemes
he
himself
now
attained
to
know
it
in
part
.
Verse
10.
Then
the
disciples
went
away
again
unto
their
own
home
.
The
last
particular
in
this
Narration
is
,
the
return
of
these
two
disciples
after
their
sight
and
observation
.
It
is
not
here
determined
whether
they
returned
together
,
or
rather
(
as
may
be
gathered
from
Luke
24.12
.
)
each
of
them
there
alone
,
and
that
Peter
got
a
sight
of
Christ
by
the
way
,
Luke
24.34
.
This
is
certain
,
that
(
partly
,
through
fear
lest
they
might
be
surprized
by
any
who
should
be
stirring
thereabout
,
and
partly
,
through
irresolution
what
to
do
next
)
they
return
to
their
own
home
,
not
to
the
places
of
their
abode
and
habitation
,
(
for
they
stay
yet
at
Jerusalem
,
as
is
recorded
,
v
19.
and
elsewhere
,
)
but
to
the
rest
of
the
company
from
whence
they
came
.
Whence
learn
,
1.
It
may
be
the
lot
of
Christs
disciples
at
some
times
,
to
run
much
hazard
in
their
enquiries
after
Christ
,
which
should
teach
us
to
esteem
highly
of
liberty
and
freedome
;
for
,
therefore
is
it
marked
here
,
that
the
disciples
went
away
again
,
as
not
daring
to
stay
about
the
grave
.
2.
When
disciples
have
got
some
clearing
in
dark
cases
,
they
may
yet
be
kept
under
great
irresolutioo
and
incertainty
,
by
reason
of
their
ignorance
,
and
for
their
trial
and
exercise
,
till
Christ
do
clear
and
confirme
them
yet
more
:
As
here
,
John
beleeving
in
some
measure
upon
what
he
saw
,
and
Peter
wondring
in
himself
,
they
know
not
what
to
do
next
,
but
went
away
again
to
their
own
home
.
Verse
11.
But
Mary
stood
without
at
the
sepulchre
,
weeping
,
and
as
she
wept
,
she
stooped
down
,
and
looked
into
the
sepulchre
.
Followeth
to
v.
19.
Christs
evidencing
of
the
truth
of
his
Resurrection
,
by
his
appearing
unto
Mary
,
who
was
the
first
that
got
a
sight
of
him
,
as
appeareth
from
Mark
16.9
.
This
Narration
may
be
taken
up
in
six
particulars
.
The
first
whereof
(
in
this
verse
)
is
her
carriage
and
exercise
about
the
sepulchre
;
and
that
after
the
disciples
were
gone
,
she
continued
there
weeping
and
looking
into
it
.
Whence
learn
,
1.
Albeit
there
are
,
oft-times
,
many
errours
in
the
way
of
affectionate
Saints
,
yet
those
whom
Christ
is
to
manifest
himself
most
and
first
unto
,
are
such
as
cannot
want
him
,
but
must
incessantly
wait
on
till
they
get
him
;
for
,
in
opposition
to
the
disciples
practice
,
v
10.
it
is
subjoyned
,
But
Mary
stood
without
at
the
sepulchre
.
Not
only
might
she
stay
there
with
lesse
hazard
then
the
men
;
but
when
their
irresolution
and
fear
sent
them
away
,
her
affection
(
though
over-powered
with
more
unbelief
then
any
of
them
had
)
keeps
her
still
waiting
on
,
and
so
,
though
her
failings
were
many
,
she
gets
the
first
sight
of
Christ
.
2.
Albeit
affectionate
Saints
may
have
much
causelesse
sorrow
about
Christ
;
yet
want
,
(
whether
real
,
or
apprehended
only
,
which
yet
is
real
to
the
apprehender
)
should
be
evidenced
by
some
expressions
of
affection
,
witnessing
their
respect
to
what
they
want
:
for
,
it
was
in
it selfe
commendable
,
that
she
stood
weeping
,
for
a
supposed
dead
and
lost
Christ
,
though
it
was
her
mistake
to
think
so
.
3.
There
may
be
much
affection
expressed
toward
Christ
and
a
sight
of
him
,
when
yet
we
look
the
wrong
way
to
finde
him
;
for
,
as
she
wept
,
she
stooped
down
,
and
looked
into
the
sepulchre
,
not
only
to
feed
her
eyes
and
sorrow
with
the
sight
of
the
empty
sepulchre
,
but
also
to
try
if
,
possibly
,
he
might
be
found
there
,
though
it
was
found
empty
before
,
and
it
may
be
some
stir
made
by
the
two
Angels
(
of
whom
v
12.
)
drew
her
to
look
what
she
might
yet
finde
there
:
However
,
as
it
was
commendable
that
her
excessive
sorrow
did
not
drive
her
from
the
use
of
such
means
as
she
thought
most
probable
;
So
it
is
certain
she
sought
him
where
he
was
not
to
be
found
.
Verse
12.
And
seeth
two
Angels
in
white
sitting
,
the
one
at
the
head
,
and
the
other
at
the
feet
,
where
the
body
of
Jesus
had
layen
:
13.
And
they
say
unto
her
,
woman
why
weepest
thou
?
She
saith
unto
them
,
Because
they
have
taken
away
my
Lord
,
and
I
know
not
where
they
have
laid
him
.
The
second
particular
in
this
Narration
,
is
,
her
seeing
of
two
Angels
in
the
sepulchre
,
and
their
conference
with
her
.
These
appearing
in
splendent
white
rayment
,
do
question
her
concerning
the
cause
of
her
sorrow
,
and
she
returns
an
account
of
her
case
in
the
same
terms
,
as
she
had
done
to
the
disciples
,
v.
2.
Whence
learn
,
1.
Such
is
the
Lords
respect
toward
affectionate
mourners
after
Christ
,
as
they
shall
not
want
needful
comfort
,
albeit
Angels
should
be
sent
with
the
message
;
for
,
distressed
Mary
seeth
two
Angels
,
sent
with
an
useful
message
to
her
.
2.
Their
appearing
in
white
served
to
point
out
their
spotlesse
purity
who
are
Gods
constant
attenders
,
and
to
hold
out
what
they
should
aime
at
,
who
look
to
dwell
with
God
for
ever
,
Heb.
12
,
14.
and
what
in
end
they
will
be
,
Rev.
7.13
.
3.
Their
posture
,
sitting
,
the
one
at
the
head
,
and
the
other
at
the
feet
,
where
the
body
of
Jesus
had
layen
,
served
not
only
to
confirme
that
he
was
not
taken
away
,
but
had
indeed
risen
,
seeing
they
appear
in
and
at
his
grave
,
and
so
he
could
not
be
still
dead
whom
they
serve
:
But
further
,
it
pointed
out
,
That
it
is
through
Christ
alone
,
and
by
vertue
of
his
death
and
sufferings
,
that
God
is
reconciled
to
sinners
,
and
they
have
accesse
unto
him
upon
a
Mercy-seat
:
for
,
therefore
do
they
fit
at
the
head
and
feet
,
where
the
body
of
Jesus
had
layen
,
as
the
Cherubims
,
sate
upon
either
end
of
the
Mercy-seat
,
to
evidence
what
his
death
and
burial
had
procured
unto
sinners
.
4.
The
case
of
such
as
are
indeed
seeking
Christ
,
is
so
sweet
and
sure
,
that
their
heartlesse
and
dejected
sorrow
is
causelesse
(
even
themselves
,
when
they
are
in
their
right
wits
,
being
Judges
)
and
worthy
of
reprehension
and
challenge
;
Therefore
are
they
sent
with
this
commission
unto
her
,
Woman
why
weepest
thou
?
which
is
a
speech
full
of
comfort
,
intimating
that
she
had
no
cause
to
weep
,
yet
seasoned
with
a
reproofe
that
she
should
weep
so
heartlessely
;
and
her selfe
is
put
to
judge
(
when
she
is
in
a
right
frame
)
of
the
truth
and
justnesse
of
this
challenge
.
And
indeed
,
it
is
but
our
low
stature
who
cannot
see
a
far
off
,
which
is
the
great
cause
of
our
anxiety
;
whereas
their
question
imports
,
that
were
she
elevate
as
they
were
,
to
see
the
truth
of
the
matter
,
she
would
not
be
diffidently
anxious
.
5.
The
want
of
Christ
is
matter
of
sorrow
indeed
to
a
lover
of
him
.
The
sorrow
and
joy
of
an
affectionate
Saint
are
chiefly
taken
up
about
the
enjoying
or
wanting
of
Christ
;
and
when
he
is
away
(
either
really
,
or
to
their
sense
)
they
will
not
easily
be
convinced
of
any
excesse
in
sorrow
and
anxiety
:
for
,
she
justifieth
her
challenged
weeping
from
this
,
Because
they
have
taken
away
my
Lord
,
as
pleading
that
she
could
not
sorrow
enough
,
or
too
much
,
because
of
this
.
6.
Unbelief
and
mistakes
,
once
taking
place
in
an
affectionate
heart
,
are
not
easily
rooted
out
;
and
do
prove
real
obstructions
,
hindring
the
minde
from
adverting
to
any
thing
which
might
cure
them
:
for
,
albeit
,
since
she
first
vented
this
her
mistake
to
Peter
and
John
,
v.
2.
she
had
met
with
much
which
might
have
cleared
her
,
(
as
her
repeated
sight
of
the
empty
grave
with
Peter
and
John
,
and
her
sight
of
Angels
there
,
and
her
reproofe
from
them
,
)
Yet
she
heeds
none
of
these
,
but
persists
in
her
apprehension
,
They
have
taken
away
my
Lord
,
and
I
know
not
where
they
have
laid
him
.
7.
Whatever
be
the
m●stakes
of
Saints
concerning
Christ
,
through
ignorance
and
unbeliefe
;
yet
it
is
a
blessed
sense
of
absence
of
Christ
,
and
of
the
continuance
thereof
,
when
it
causes
affection
toward
him
to
grow
:
As
here
it
doth
in
Mary
;
Before
he
was
the
Lord
,
now
,
my
Lord
.
Ver.
14.
And
when
she
had
thus
said
,
she
turned
her selfe
back
,
and
saw
Jesus
standing
,
and
knew
not
that
it
was
Jesus
.
15.
Jesus
saith
unto
her
,
Woman
,
why
weepest
thou
?
whom
seekest
thou
?
She
supposing
him
to
be
the
Gardiner
,
saith
unto
him
,
Sir
,
if
thou
have
borne
him
hence
,
tell
me
where
thou
hast
laid
him
,
and
I
will
take
him
away
.
The
third
particular
in
this
narration
,
is
,
Maries
meeting
with
Christ
,
and
conferring
with
him
,
before
she
knew
him
:
She
turning
about
from
the
Angels
,
seeth
Christ
,
but
knew
him
not
,
v.
24.
and
he
enquiring
concerning
her
sorrow
,
and
whom
she
was
seeking
after
:
She
,
supposing
him
to
be
the
gardner
,
makes
offer
,
that
if
he
had
removed
his
body
,
and
would
shew
her
where
he
had
laid
it
,
she
would
carry
him
away
,
not
to
trouble
him
any
more
,
v.
15.
Whence
learn
,
1.
No
company
will
satisfie
nor
refresh
such
as
love
and
are
seeking
Christ
,
when
they
finde
not
him
,
nor
satisfactory
news
concerning
him
,
among
them
:
Therefore
,
albeit
Mary
enjoy
the
company
of
Angels
,
yet
since
she
saw
not
Christ
there
,
and
what
they
said
(
whatever
it
was
in
it selfe
,
yet
)
did
not
satisfie
her
,
therefore
,
when
she
had
thus
said
,
she
turned
her selfe
back
.
It
is
not
needful
to
determine
,
whether
she
did
this
of
her
own
proper
motion
,
or
whether
some
noise
of
one
behind
her
,
or
some
motion
of
the
Angels
upon
Christs
appearing
,
occasioned
it
;
But
this
is
certain
,
that
not
finding
satisfaction
there
,
she
stayes
not
with
them
,
but
takes
hold
of
all
other
occasions
of
finding
him
.
See
Cant.
3.3
,
4.
2.
When
means
do
not
afford
present
satisfaction
to
seekers
of
Christ
,
it
is
not
because
they
shall
not
be
satisfied
;
but
because
Christ
will
be
more
immediatly
(
though
never
without
the
use
,
or
in
the
neglect
of
means
)
soon
in
comforting
them
;
for
,
therefore
is
it
,
that
Angels
did
not
satisfie
her
to
her
sense
,
because
Christ
himselfe
was
to
give
her
satisfaction
;
and
Christ
stops
their
further
conference
,
by
his
appearing
and
causing
her
turn
back
,
as
delighting
to
comfort
her
himselfe
.
3.
Christ
is
not
so
far
oft
as
readily
affectionate
Saints
do
apprehend
;
but
is
neere
at
hand
to
manifest
himselfe
and
be
found
,
when
their
hopes
are
lowest
,
and
all
probable
means
do
faile
;
for
,
now
when
she
knoweth
not
where
they
have
laid
Christ
,
and
no
mean
had
yet
given
her
the
comfort
she
desired
,
Christ
is
yet
at
her
hand
,
she
turned
her selfe
back
,
and
saw
Jesus
standing
,
and
not
dead
,
as
she
supposed
.
4.
Christ
is
so
condescending
to
his
affectionate
people
,
as
when
they
faile
exceedingly
in
their
way
of
seeking
him
,
yet
he
will
seek
them
in
their
way
,
and
will
give
them
,
not
what
they
desire
,
but
,
what
they
need
:
for
,
albeit
she
fail
in
seeking
a
dead
Christ
,
at
or
in
his
grave
,
yet
,
considering
her
affection
and
need
,
he
cometh
unto
her
,
she
saw
Jesus
standing
.
5.
Christ
may
be
very
present
and
neer
unto
his
people
,
when
yet
he
is
not
discerned
,
by
reason
of
their
weaknesse
and
short-coming
in
expectation
;
for
,
she
saw
Jesus
standing
,
and
knew
not
that
it
was
Jesus
,
not
because
he
took
on
a
strange
shape
,
but
because
she
was
not
only
withheld
,
for
a
time
,
from
knowing
him
as
Luke
24.16
,
31.
but
her
weaknesse
and
not
expecting
a
living
Christ
,
made
her
not
to
discern
him
.
6.
When
Christ
appeareth
,
even
to
give
sensible
satisfaction
to
his
own
,
he
will
own
and
approve
what
any
sent
from
him
have
said
in
his
name
,
as
sufficient
to
encourage
them
,
and
as
a
ground
of
reproofe
that
they
made
not
use
thereof
accordingly
;
Therefore
,
doth
he
at
first
speak
the
same
thing
in
substance
which
the
Angels
had
said
,
woman
why
weepest
thou
,
&
c
?
that
when
she
came
to
know
him
she
might
consider
,
that
,
that
message
had
been
sent
by
him
for
her
encouragement
,
and
that
there
was
more
in
it
then
she
saw
.
7.
Christ
may
,
for
a
time
,
seem
to
carry
himself
strangely
,
even
toward
those
whom
he
loveth
dearly
;
That
so
he
may
bring
out
more
of
their
affection
,
and
more
of
their
weaknesse
also
,
both
which
are
useful
for
them
;
Therefore
,
doth
he
,
at
first
speak
like
a
stranger
.
woman
why
weepest
thou
?
whom
seekest
thou
?
which
though
it
import
much
,
yet
it
is
not
so
homely
nor
so
clear
,
as
he
speaks
afterward
.
8.
Whatever
be
Saints
apprehensions
concerning
Christ
,
or
their
enjoying
of
him
;
yet
he
is
in
such
a
case
,
and
their
condition
so
good
,
as
may
justly
condemne
all
excessive
sorrow
;
for
,
so
much
doth
this
question
and
challenge
,
why
weepest
thou
?
import
,
That
however
she
mourned
for
him
as
dead
,
and
for
her
own
want
of
him
;
yet
he
was
alive
and
near
her
,
and
therefore
she
had
no
cause
so
to
weep
.
9.
People
ought
to
take
good
heed
how
they
set
and
employ
their
precious
affections
,
and
upon
what
,
and
for
what
,
they
pour
them
out
liberally
;
for
,
so
much
also
do
these
questions
,
why
weepest
thou
?
whom
seekest
thou
?
import
;
that
she
should
look
whom
she
sought
so
affectionatly
;
And
we
all
ought
to
examine
whether
our
affections
be
let
out
upon
things
,
according
as
they
are
of
worth
in
themselves
.
10.
As
Saints
considering
whom
they
seek
,
when
they
are
seeking
Christ
,
may
help
to
beget
affection
in
the
pursute
;
so
also
it
may
hinder
affection
from
being
heartlesse
and
dejected
in
making
enquirie
;
for
,
so
mmch
further
do
these
questions
import
,
that
however
her
seeking
Christ
might
kindle
her
affection
toward
so
desireable
an
object
;
her
very
seeking
of
him
portended
so
much
,
as
might
drive
away
all
excessive
or
desperate
sorrow
.
11.
As
our
own
false
and
weak
conceptions
breed
our
mistakes
of
Christ
,
(
for
,
she
supposed
him
to
be
gardner
,
because
she
thought
none
other
could
be
there
so
early
;
)
So
our
mistakes
of
him
do
lead
us
to
emprove
opportunities
of
his
presence
but
very
poorly
;
for
,
this
mistake
causeth
the
force
and
importance
of
his
questions
sink
nothing
in
her
mind
,
and
draweth
out
so
poor
and
diffident
(
though
affectionate
)
an
answer
.
12.
Love
to
Christ
will
make
us
stoop
low
,
even
to
the
meanest
,
if
thereby
we
may
get
a
fight
of
him
,
or
be
furthered
to
do
him
service
;
Therefore
doth
she
,
with
so
much
respect
,
petition
the
supposed
gardner
in
this
matter
,
Sir
,
saith
he
,
if
thou
hast
bourn
him
hence
,
&c.
13.
Love
to
Christ
will
set
him
so
high
in
Saints
esteem
,
as
they
will
think
he
should
be
so
also
in
every
bodies
eyes
;
Therefore
,
saith
she
only
,
if
thou
hast
born
him
hence
,
not
naming
him
:
and
this
she
did
,
not
only
,
because
she
might
suppose
he
had
heard
what
past
betwixt
the
Angels
and
her
,
or
might
know
whom
she
meant
,
if
he
had
removed
his
body
;
But
because
Christ
was
the
only
One
in
her
minde
,
therefore
she
thinks
every
one
should
know
and
esteem
of
him
.
Thus
also
doth
the
spouse
designe
him
to
others
Him
whom
my
soul
loveth
,
Cant.
3.3
.
14.
Unbelief
and
mistakes
are
so
prevalent
with
Saints
,
in
the
hour
of
their
tentation
,
that
they
are
not
soon
removed
,
and
they
will
sooner
apprehend
any
thing
,
then
the
truth
concerning
Christ
;
for
,
after
all
her
doubts
concerning
the
empty
grave
,
and
the
taking
away
of
Christ
,
v.
2.
she
now
supposeth
it
might
have
been
done
by
the
gardner
,
if
thou
hast
borne
him
hence
,
not
to
bury
him
in
a
more
sitting
place
,
but
as
troubling
the
garden
;
and
that
albeit
Joseph
had
allowed
him
the
grave
.
And
so
she
supposeth
him
to
be
dead
still
.
15.
Affection
toward
Christ
will
not
stand
to
consult
with
ability
,
but
with
it selfe
and
its
desires
,
and
accordingly
,
will
undertake
and
endeavour
to
do
him
service
,
though
never
so
far
above
its
strength
;
Therefore
doth
a
weak
woman
all
alone
,
offer
to
bear
away
the
body
of
Christ
,
to
see
it
more
conveniently
buried
,
Tell
me
where
thou
hast
laid
him
,
and
I
will
take
him
away
.
Ver.
16.
Jesus
saith
unto
her
,
Mary
,
She
turned
her selfe
,
and
saith
unto
him
,
Rabboni
,
which
is
to
say
,
Master
.
The
fourth
particular
in
this
Narration
,
is
,
Christs
making
himselfe
known
to
Mary
,
which
he
doth
with
a
word
,
to
her
satisfaction
.
Whence
learn
,
1.
Such
is
the
power
of
mistake
,
that
Saints
may
turn
their
back
even
upon
a
present
Christ
,
while
he
is
not
discerned
,
as
expecting
no
satisfaction
nor
comfort
from
him
;
and
Saints
may
be
brought
very
low
,
in
their
disappointments
on
all
hands
,
who
yet
will
get
satisfaction
:
for
,
that
she
turned
her selfe
,
when
he
spake
again
to
her
,
it
imports
she
was
looking
away
,
even
from
him
,
toward
the
grave
,
as
formerly
she
had
turned
from
the
Angels
,
v.
14.
2.
Love
in
Christ
cannot
long
conceal
it selfe
,
nor
him
,
from
affectionate
needy
Saints
,
but
will
come
over
,
even
their
failings
to
afford
them
comfort
;
for
,
notwithstanding
her
failings
,
in
her
mistakes
of
his
presence
,
and
concerning
his
resurrection
,
he
speedily
makes
himselfe
known
.
3.
A
little
thing
,
yea
,
even
one
word
,
when
Christ
blesseth
it
,
will
bring
comfort
to
needy
souls
,
and
will
open
their
eyes
,
and
cure
their
distempers
for
,
Jesus
,
but
saith
unto
her
,
Mary
:
and
she
turneth
her selfe
,
&c.
as
one
now
satisfied
.
4.
Christ
hath
a
particular
knowledge
of
his
own
,
and
there
is
a
mutual
knowledge
betwixt
Christ
and
his
sheep
,
that
they
(
when
their
senses
are
exercised
,
)
will
discerne
and
know
his
voice
,
when
he
speaketh
but
a
little
,
and
that
after
they
have
mistaken
him
before
in
their
distempers
;
for
,
he
saith
unto
her
,
Mary
,
as
knowing
her
particularly
,
and
though
she
heard
him
speak
before
and
knew
him
not
,
yet
now
this
word
brings
her
to
know
him
,
and
discern
his
voyce
.
5.
As
a
sight
,
and
the
discerning
,
of
Christ
is
very
ravishing
to
such
as
love
him
;
(
for
,
so
much
is
imported
that
she
can
say
no
more
,
but
Rabboni
)
So
when
ever
he
appears
to
his
own
,
they
will
evidence
their
respect
to
him
,
as
to
a
Master
and
Teacher
,
who
must
guide
and
instruct
them
;
Therefore
doth
she
make
use
of
this
warm
compellation
,
Rabboni
,
which
is
to
say
Master
,
as
evidencing
how
sad
it
was
to
her
to
be
left
Masterlesse
,
and
how
sweet
it
was
to
get
a
Master
and
Teacher
again
.
Ver.
17.
Jesus
saith
unto
her
,
touch
me
not
;
for
I
am
not
yet
ascended
to
my
Father
,
but
go
to
my
brethren
,
and
say
unto
them
,
I
ascend
to
my
Father
,
and
your
Father
,
and
to
my
God
,
and
your
God
.
The
fifth
particular
in
this
Narration
,
is
,
Christs
direction
and
commission
to
Mary
,
now
when
she
knoweth
him
.
It
doth
appear
that
she
was
about
to
touch
and
embrace
Christ
,
but
he
prohibits
her
,
and
sends
her
with
a
commission
to
acquaint
his
disciples
with
his
begun
exaltation
;
and
that
having
now
risen
from
the
dead
,
he
was
to
ascend
unto
the
Father
,
for
their
comfort
,
and
the
further
clearing
of
their
interest
in
God
through
him
.
As
for
this
prohibition
to
touch
him
;
The
reason
subjoyned
,
and
the
matter
given
her
in
commission
to
the
disciples
concerning
his
ascension
,
may
seem
to
import
a
reproofe
of
her
carnal
disposition
,
who
doated
on
his
bodily
presence
,
and
delighted
to
be
touching
him
;
and
to
teach
her
,
that
(
now
he
being
risen
from
the
dead
)
he
would
not
be
trysted
with
,
nor
enjoyed
in
a
carnal
corporal
manner
,
as
formerly
,
but
she
is
to
expect
and
wait
till
his
ascension
,
and
then
she
and
the
rest
might
tryst
with
him
and
touch
him
,
not
bodily
,
but
spiritually
and
by
faith
.
And
it
is
indeed
true
,
That
even
the
most
affectionate
Saints
may
be
exceeding
carnal
in
their
way
of
,
and
desires
after
,
enjoying
of
Christ
,
and
,
That
,
Christ
being
now
exalted
,
it
requires
much
spiritual
converse
with
him
,
and
that
we
do
not
expect
a
carnal
or
bodily
presence
:
It
being
the
woful
fruit
of
carnal
dispositions
,
that
because
men
cannot
ascend
up
to
Christ
by
faith
,
therefore
they
fancy
a
carnal
and
bodily
presence
of
Christ
on
earth
with
them
.
Yet
I
take
not
this
as
the
only
,
nor
chief
scope
of
this
speech
;
for
,
however
,
after
Christs
ascension
,
it
is
the
grosse
mistake
of
men
to
fancy
or
doat
upon
his
bodily
presence
(
as
that
interpretation
beareth
well
,
agreeably
to
the
Scriptures
.
)
And
it
was
Maries
fault
,
if
she
looked
on
this
as
the
highest
degree
of
his
exaltation
,
and
did
not
expect
that
he
was
to
ascend
into
heaven
,
but
to
stay
among
them
,
as
formerly
:
Yet
we
finde
that
many
were
admitted
to
touch
him
,
in
expression
of
their
affection
,
and
for
confirmation
of
their
own
faith
,
Matth.
28.9
.
and
Christ
invites
them
to
it
,
Luke
24
39.
And
Thomas
is
reprehended
,
not
simply
for
desiring
of
this
,
but
,
because
he
would
not
otherwise
beleeve
.
Therefore
I
take
up
Christs
scope
to
be
,
as
in
part
,
to
put
her
in
minde
that
he
was
to
ascend
,
and
therefore
she
was
not
to
feed
her selfe
with
any
expectation
of
his
bodily
presence
to
be
continued
with
them
,
as
formerly
;
So
chiefly
to
excite
her
to
make
hast
with
the
good
news
to
his
disciples
,
seeing
there
was
yet
time
enough
before
his
ascension
,
wherein
she
might
converse
with
him
and
touch
him
,
so
far
as
was
needful
for
the
confirmation
of
her
faith
.
Doctrine
,
1.
Seldome
do
affectionate
souls
met
with
Christ
,
but
they
fall
into
some
miscarriage
,
and
do
need
caution
or
reproofe
;
for
,
Mary
needs
this
prohibition
,
Touch
me
not
,
being
ready
to
miscarry
through
her
carnal
disposition
running
in
affections
channel
,
or
through
selfishnesse
,
and
forgetting
the
needy
disciples
.
2.
Whatever
Christ
with-hold
from
any
of
his
,
in
their
doing
service
to
him
,
he
knows
how
to
make
it
up
,
in
so
far
as
is
for
their
good
;
for
,
so
much
doth
this
reason
import
,
for
I
am
not
yet
ascended
to
my
Father
,
and
therefore
Mary
may
get
time
enough
,
after
this
service
is
over
,
to
satisfie
her selfe
with
touching
of
him
.
3.
It
is
the
will
of
Christ
,
that
such
as
have
any
good
news
of
Christ
,
do
publish
it
in
their
station
,
to
the
edification
of
others
,
especially
of
these
who
are
in
distresse
and
sorrow
;
And
that
they
do
not
selfish
please
themselves
only
;
for
,
saith
he
,
touch
me
not
,
which
might
satisfie
thy selfe
;
but
go
to
my
brethren
,
&c.
who
are
in
deep
sorrow
,
and
know
not
so
much
as
thou
dost
.
4.
Whatever
we
may
think
of
our
conditions
,
yet
in
Christs
account
,
it
is
more
acceptable
to
be
about
service
for
Christ
,
and
doing
good
to
others
in
our
station
and
generation
,
then
to
be
enjoying
and
reaping
our
own
particular
content
and
satisfaction
;
for
,
Christ
propounds
it
as
better
to
Mary
to
be
the
messenger
of
these
good
news
,
then
to
stay
with
him
satisfying
her
own
senses
.
5.
Christs
glory
and
exaltation
doth
not
diminish
his
affections
toward
his
people
,
but
rather
the
expressions
thereof
are
enlarged
:
Therefore
,
after
his
resurrection
,
his
thoughts
run
earnestly
upon
the
sorrow
of
the
disciples
,
to
have
it
eased
,
and
that
under
the
name
of
Brethren
(
go
unto
my
brethren
,
and
say
unto
them
,
&c.
)
whereas
before
,
servants
,
little
children
,
and
friends
,
were
their
usual
designations
.
Yea
,
Peter
,
the
fallen
man
,
is
not
forgotten
by
name
,
Mark
16.7
.
6.
Christs
most
satisfactory
manifestations
within
time
,
are
not
fitted
to
our
carnal
desires
and
dispositions
,
but
are
usefully
seasoned
with
such
a
degree
of
distance
,
as
may
disappoint
these
,
and
teach
us
to
be
more
spiritual
,
and
may
train
us
on
to
long
after
the
full
enjoyment
of
him
in
heaven
;
Therefore
doth
Christ
,
both
in
his
speech
to
Mary
,
and
in
his
commission
to
the
disciples
,
put
them
in
minde
of
his
ascending
to
the
Father
,
that
their
carnal
hearts
might
not
look
on
his
resurrection
as
the
highest
pitch
of
his
glory
,
and
so
dream
that
there
was
no
more
to
do
,
but
enjoy
him
as
formerly
;
But
that
they
might
be
prepared
shortly
to
want
his
bodily
presence
,
that
so
they
may
seek
to
enjoy
him
by
faith
.
7.
Christ
doth
very
far
exceed
the
weak
desires
of
his
people
,
in
affording
them
ground
of
comfort
;
for
,
whereas
she
and
the
disciples
would
even
now
have
been
content
of
a
dead
Christ
,
much
more
of
a
Christ
living
and
risen
again
,
Christ
allowes
them
greater
newes
of
a
Christ
glorified
in
heaven
,
I
ascend
,
&c.
8.
Whatever
carnal
hearts
do
think
of
a
bodily
presence
of
Christ
;
yet
his
removal
and
exaltation
in
heaven
is
beleevers
great
advantage
,
and
the
ground
of
their
comfort
;
As
proving
their
surety
to
stand
in
right
tearmes
with
the
Father
,
after
he
hath
had
the
price
to
Justice
;
That
it
is
his
Father
and
God
with
whom
he
is
to
deal
on
their
behalfe
;
and
,
That
he
being
thus
exalted
,
is
able
to
do
for
them
,
and
save
them
to
the
u●most
,
Heb.
7.25
.
for
,
however
the
disciples
doated
on
his
bod●●y
p●esence
,
yet
he
sends
these
as
good
newes
,
I
ascend
,
and
that
,
to
my
Father
and
to
my
God
,
and
so
he
is
accepted
having
satisfied
justice
,
and
stands
on
good
tearms
of
acceptance
,
because
of
these
relations
.
9.
Christs
exaltation
,
and
interest
in
the
Father
,
as
Mediatour
,
is
also
comfortable
unto
beleevers
in
this
e●pect
,
that
they
share
with
him
in
his
interests
,
and
what
he
is
,
he
makes
them
to
be
through
him
,
in
their
own
proportion
and
measure
;
for
,
so
are
the
newes
sent
,
I
ascend
to
my
Father
and
to
your
Father
,
and
to
my
God
and
your
God
.
He
is
his
Father
and
God
in
a
peculiar
way
,
and
ours
through
him
,
and
because
he
is
so
to
him
.
10.
God
hath
dignified
beleevers
with
that
neere
and
warm
relation
of
his
being
a
Father
to
them
in
his
Son
;
So
that
,
as
they
ought
to
carry
themselves
as
children
to
him
,
by
subjection
,
Heb.
12.7
,
9.
and
obedience
,
Mal.
1.6
.
1
Pet.
1.14.15
.
So
,
they
may
expect
that
in
all
his
●e●ling
,
he
will
retain
a
fatherly
aff●ction
toward
them
,
will
allow
them
humble
confidence
in
prayer
,
Gal.
4.6
.
will
spare
and
pity
them
,
Mal
3.17
.
Psal.
103.13
.
will
provide
for
them
,
Mat.
6.25
,
32.
will
protect
and
preserve
them
,
1
Pet.
1.3
,
5.
and
,
will
give
them
a
King
.
●●e
,
Luke
12.32
.
as
being
Sons
and
joint
Sons
with
Christ
,
and
so
joint
heirs
with
him
,
Rom.
8.17
.
and
being
begotten
to
that
hope
,
1
Pet.
1.3
,
4.
Therefore
is
this
held
out
for
their
encouragement
,
that
God
is
my
Father
and
your
Father
;
And
this
is
premitted
to
the
other
,
because
of
the
warmnesse
of
the
relation
,
and
that
we
may
look
upon
his
God-head
through
this
perspective
.
11.
He
who
is
the
Father
of
beleevers
,
is
true
God
also
,
and
doth
gift
himselfe
unto
them
in
that
relation
of
being
their
God
through
his
Son
;
That
as
they
should
make
him
their
God
indeed
,
and
depend
upon
him
only
;
so
they
may
expect
all
the
fulnesse
that
is
in
God
to
be
theirs
,
as
they
need
it
;
Therefore
also
is
it
added
,
my
God
and
your
God
;
A
priviledge
and
interest
,
whereof
all
the
particular
promises
are
but
a
Commentary
,
and
which
contains
in
it
more
then
we
can
ask
or
think
,
or
conceive
,
Eph.
3.20
.
1
Cor.
2.9
.
and
more
then
every
beleever
can
see
at
first
,
as
Christ
instanceth
in
the
matter
of
the
resurrection
,
Matth.
22.31
,
32.
Verse
18.
Mary
Magdalene
came
and
told
the
disciples
that
she
had
seen
the
Lord
,
and
that
he
had
spoken
these
things
unto
her
.
The
last
particular
in
this
Narration
,
is
,
Maries
obedience
to
this
command
of
Christ
.
W●ence
learn
,
1.
Obedience
unto
Christs
command
will
be
sweet
,
and
readily
gone
about
by
affectionate
Saints
;
And
will
be
preferred
to
their
own
particular
satisfaction
,
when
they
are
in
a
right
frame
;
for
,
whatever
Mary
thought
of
Christs
company
,
yet
at
his
command
,
she
came
and
told
the
Disciples
that
she
had
seen
the
Lord
.
2.
Whatever
Saints
do
meet
with
in
and
from
Christ
;
yet
his
Word
and
speeches
are
not
to
be
neglected
,
as
being
most
sure
,
and
of
constant
use
;
Therefore
she
tels
in
particular
,
that
he
had
spoken
these
things
unto
her
.
Ver.
19.
Then
the
same
day
at
evening
,
being
the
first
day
of
the
weeke
,
when
the
doores
were
shut
,
where
the
Disciples
were
assembled
for
fear
of
the
Jewes
,
came
Jesus
,
and
stood
in
the
midst
,
and
saith
unto
them
,
Peace
be
unto
you
.
Followeth
unto
v.
24.
Christs
appearing
unto
all
his
Disciples
,
except
Thomas
,
as
is
clear
from
v
24.
&c.
In
this
Narration
we
have
recorded
,
the
time
and
way
of
his
appearing
and
his
scope
in
it
.
The
time
of
it
was
that
same
day
on
which
he
arose
,
and
that
in
the
evening
,
when
the
disciples
were
met
together
,
and
conferring
upon
what
evidences
they
had
formerly
received
of
his
resurrection
,
as
may
be
gathered
from
Luke
24.33
,
34
,
35.
with
36
and
the
manner
of
his
appearing
was
,
that
when
they
are
thus
closely
met
,
and
had
shut
the
doores
for
fear
of
the
Jewes
,
he
,
on
a
suddain
appears
in
the
midst
of
them
.
Which
is
not
to
be
understood
,
as
if
he
had
come
in
through
the
doore
by
penetrating
thereof
,
and
yet
his
body
and
the
doore
retaining
still
their
true
quantities
and
dimensions
;
nor
yet
as
if
his
body
were
invisibly
every
where
,
and
did
but
become
visible
when
and
where
he
pleased
:
for
Christ
doth
often
argue
the
truth
of
his
resurrection
from
his
having
the
properties
of
a
true
body
,
amongst
which
properties
the
having
of
dimensions
and
extended
quantity
,
and
being
circumscribed
in
one
place
at
one
time
,
are
not
the
least
considerable
,
but
most
essentially
requisite
to
a
body
;
And
it
expressely
said
,
He
came
and
stood
in
the
midst
,
and
consequently
,
he
was
not
there
before
.
Beside
,
it
is
here
marked
,
that
the
doores
were
shut
,
not
to
point
out
his
miraculous
coming
through
the
doore
,
but
the
time
when
he
came
,
that
it
was
unexpected
by
them
.
And
it
is
to
be
conceived
,
that
he
did
insensibly
,
as
to
them
,
open
the
doores
,
and
so
came
in
,
and
after
that
shut
them
,
rather
then
that
he
came
through
the
doore
:
For
so
we
finde
the
Lord
hath
done
in
other
cases
,
Acts
5
19.
&
12.10
.
His
scope
in
appearing
,
is
,
partly
,
to
confirme
them
in
the
faith
of
the
resurrection
,
v.
—
19
,
20.
and
partly
,
to
renew
and
confirme
their
calling
to
the
Ministry
,
v.
21
,
22
,
23.
for
assuring
them
of
the
truth
of
his
resurrection
,
he
giveth
two
evidences
that
it
was
he
who
appeared
to
them
:
whereof
the
first
(
in
this
verse
)
is
his
usual
salutation
and
allowance
of
peace
unto
them
.
Whence
learn
,
1.
Christ
by
his
appearing
that
same
day
at
evening
,
being
the
first
day
of
the
week
,
did
not
only
begin
to
honour
and
sanctifie
that
day
,
by
his
appearing
and
presence
,
which
he
had
appointed
for
the
Christian
Sabbath
;
But
doth
further
teach
us
,
That
he
is
not
slack
concerning
his
promise
,
but
his
love
will
come
and
will
not
tarry
,
and
he
will
rather
prevent
then
prorogate
his
terms
:
And
by
this
rule
are
we
to
correct
our
thoughts
concerning
his
dealing
;
for
,
albeit
he
had
set
the
tryst
after
his
resurrection
,
to
be
in
Galilee
,
Matth.
26.32
.
and
the
Angels
had
repeated
the
same
to
the
women
,
Mark
.
16.7
.
yet
his
love
will
not
stay
so
long
,
but
he
will
come
unto
them
the
same
day
at
evening
.
2.
It
is
the
duty
of
scattered
Saints
,
to
gather
together
in
times
of
straits
,
and
to
make
use
of
the
fellowship
one
of
another
,
as
conveniently
they
may
;
for
,
now
the
scattered
Disciples
were
assembled
,
and
conferring
one
with
another
,
and
communicating
what
light
any
of
them
had
received
,
as
hath
been
cleared
.
See
Mal.
3.16
.
Acts
1.14
.
3.
It
hath
been
no
strange
thing
in
the
Church
,
that
Saints
have
been
put
to
frequent
their
assemblies
with
great
fear
,
and
have
been
forced
to
meet
in
the
dark-night
,
and
with
great
caution
,
because
of
danger
from
persecutors
;
for
,
they
were
met
at
evening
,
and
the
doores
were
shut
,
where
the
Disciples
were
assembled
for
fear
of
the
Jewes
.
And
this
may
teach
us
to
blesse
the
Lord
for
our
liberty
.
4.
The
danger
and
hazard
wherein
Disciples
are
,
will
not
hold
Christ
from
their
company
;
And
he
can
come
,
even
when
he
is
little
expected
,
and
many
impediments
are
in
his
way
:
for
,
when
they
are
in
this
case
,
and
when
the
doores
are
shut
,
and
they
little
expect
him
,
Jesus
came
and
stood
in
the
midst
,
which
posture
also
points
at
the
manner
of
his
presence
among
his
people
,
as
Matth.
18.20
.
Namely
,
that
he
is
very
near
to
every
one
of
them
,
and
they
all
round
about
him
,
and
that
he
takes
not
a
weak
list
,
nor
hath
a
remote
influence
upon
their
way
and
society
.
5.
Peace
is
Christs
company
and
allowance
to
his
people
where
he
cometh
;
And
as
it
is
he
who
can
command
and
speak
peace
,
so
he
alloweth
it
upon
them
,
whatever
his
dealing
be
,
or
he
speak
unto
them
beside
;
for
,
by
this
he
evidenced
his
presence
,
that
he
saith
unto
them
,
peace
be
unto
you
,
which
was
his
allowance
and
legacy
before
his
suffering
,
Chap.
14.27
.
And
this
he
alloweth
upon
them
,
however
he
upbraided
them
at
the
same
time
,
as
it
is
Mark
16.14
.
and
in
opposition
also
to
any
terrour
they
might
have
,
by
reason
of
his
so
suddain
and
unexpected
appearing
among
them
.
Verse
20.
And
when
he
had
so
said
,
he
shewed
unto
them
his
hands
,
and
his
side
.
Then
were
the
disciples
glad
when
they
saw
the
Lord
.
The
next
(
and
a
more
clear
)
evidence
of
his
resurrection
,
is
,
by
shewing
them
his
pierced
hands
and
side
,
and
the
scars
and
wounds
which
he
yet
retained
after
his
resurrection
,
(
though
it
be
needlesse
to
determine
,
whether
he
keep
them
to
all
eternity
,
or
not
.
)
Which
doth
fully
confirme
,
and
affect
them
with
much
joy
.
Whence
learn
,
1.
Christ
after
his
resurrection
,
had
still
the
same
body
,
for
substance
and
essential
properties
,
which
he
had
before
his
suffering
;
for
,
by
shewing
his
hands
and
his
side
,
as
they
had
been
pierced
,
he
makes
it
evident
to
them
,
that
it
was
the
same
body
,
and
consequently
,
that
it
was
truely
he
who
appeared
now
to
them
.
2.
Christ
,
even
in
his
exaltation
,
looks
upon
his
sufferings
for
his
people
,
as
his
crown
and
glory
;
Therefore
did
he
rise
again
with
his
pierced
hands
and
side
,
(
as
is
clear
from
this
,
compared
with
v.
25
,
27.
)
and
retained
these
prints
(
at
least
for
a
time
)
in
his
state
of
exaltation
.
3.
Christ
will
not
forget
how
dearly
his
people
(
though
worthlesse
)
cost
him
,
that
so
,
he
may
see
the
better
to
his
purchase
;
Therefore
also
did
he
retain
the
print
of
these
wounds
(
at
least
for
a
time
)
in
his
begun
exaltation
.
4.
It
is
the
Churches
great
comfort
,
not
simply
that
Christ
is
alive
,
but
that
he
had
been
dead
,
and
was
now
alive
,
having
overcome
all
their
enemies
;
for
,
this
also
may
be
gathered
from
his
shewing
them
his
hands
and
side
,
whe●eby
he
would
point
out
unto
them
,
that
he
was
returned
unto
them
a
Conquerour
over
death
and
all
his
sufferings
.
See
Rev.
1.8
.
5.
Whatever
sight
beleevers
get
of
Christ
,
yet
it
is
still
needful
to
look
upon
him
as
pierced
by
their
sins
,
that
this
may
season
their
other
exercise
with
useful
tendernesse
and
sorrow
;
for
,
this
fu●●●●e
may
be
pointed
at
in
his
shewing
them
his
hands
and
side
,
that
he
would
keep
them
in
minde
,
even
in
his
exaltation
,
how
he
had
been
pierced
for
their
sakes
.
6.
Christ
is
the
most
joyful
sight
to
Disciples
,
of
any
that
ever
they
see
;
And
whatever
their
condition
be
,
yet
a
sight
of
him
will
make
them
glad
,
especially
after
they
have
had
sad
apprehensions
about
the
want
of
him
:
for
,
of
this
sad
company
it
is
said
,
Then
were
the
Disciples
glad
when
they
saw
the
Lord
.
Ver.
21.
Then
said
Jesus
to
them
again
;
Peace
be
unto
you
?
As
my
Father
hath
sent
me
,
even
so
send
I
you
.
The
second
part
of
Christs
scope
and
errand
in
appearing
,
is
,
to
confirme
and
renew
their
calling
to
the
Apostleship
and
work
of
the
Ministry
,
who
had
just
cause
to
be
much
shaken
with
the
remembrance
of
their
faint-heartednesse
in
his
late
sufferings
.
It
containeth
three
particulars
;
In
the
first
whereof
,
(
in
this
verse
)
after
a
preface
,
wherein
he
reneweth
his
allowance
of
peace
unto
them
,
He
doth
in
general
commissionate
and
send
them
to
the
work
of
the
Ministry
,
as
the
Father
sent
him
.
Whence
learn
,
1.
Disciples
are
so
often
essayed
and
opposed
in
their
enjoying
of
Christs
allowed
peace
,
that
they
need
to
have
the
sense
thereof
,
and
their
right
thereunto
,
often
renewed
and
repeated
unto
them
by
Christ
;
Therefore
he
said
unto
them
again
,
(
after
that
v.
19.
)
peace
be
unto
you
.
2.
The
summe
of
the
employment
of
the
Ministers
of
the
Gospel
,
is
peace
,
as
being
sent
to
publish
the
glad
tidings
of
the
Gospel
of
peace
,
and
the
scope
of
their
work
being
to
bring
people
to
enjoy
sound
and
solid
peace
in
the
due
order
:
Therefore
also
doth
he
say
,
Peace
be
unto
you
,
in
reference
to
their
Commission
and
emploiment
.
3.
Preachers
of
the
Gospel
of
peace
have
much
need
of
Christs
peace
,
both
to
support
them
under
the
tribulation
they
will
meet
with
,
in
discharge
of
their
trust
,
and
to
enable
them
experimentally
to
preach
that
peace
unto
others
;
Therefore
,
further
doth
he
say
,
Peace
be
unto
you
,
to
qualifie
and
encourage
them
for
this
work
,
and
that
they
,
having
received
this
peace
,
might
be
fit
preachers
of
it
.
4.
It
pleased
the
Father
to
send
his
own
Son
into
the
world
,
cloathed
with
a
Commission
,
that
hereby
he
might
give
a
proof
of
his
great
love
unto
lost
man
;
for
,
my
Father
hath
sent
me
,
saith
he
.
5.
Christ
did
not
leave
his
Church
destitute
when
his
own
Ministry
was
ended
,
but
hath
substituted
a
Ministry
in
his
Name
,
till
the
end
of
the
world
;
for
,
saith
he
,
I
send
you
,
which
was
true
of
them
and
their
successours
to
the
end
of
the
world
,
Mat.
28.19
,
20.
6.
Ministers
are
of
Christs
sending
and
employing
by
his
soveraign
authority
,
as
his
Courts
and
Ministers
,
do
,
ministerially
in
his
Name
,
send
them
out
;
they
must
not
run
unsent
;
they
who
want
them
,
and
would
have
them
blessed
to
them
,
should
seek
them
of
him
;
They
who
are
lawfully
called
are
to
act
in
his
Name
and
Authority
,
which
is
to
be
acknowledged
by
people
in
their
discharge
of
their
trust
;
and
such
messengers
are
to
be
looked
on
as
a
great
and
special
gift
bestowed
on
the
Church
by
her
exalted
Lord
.
All
this
is
imported
in
this
,
I
send
you
,
now
when
he
is
risen
from
the
dead
,
in
his
begun
exaltation
.
See
Eph.
4.8
.
—
11.
7.
This
proportion
and
comparison
institute
betwixt
Christs
sending
and
theirs
,
As
my
Father
hath
sent
me
,
even
so
send
I
you
,
is
not
to
be
understood
universally
,
as
to
all
the
works
and
ends
for
which
Christ
was
sent
,
for
he
was
sent
to
satisfie
divine
justice
,
and
to
do
the
work
of
Redemption
,
which
they
were
not
:
But
it
is
to
be
understood
of
the
work
of
the
Ministry
and
preaching
of
the
Gospel
.
Nor
yet
is
there
an
equality
to
be
urged
here
,
but
the
proportion
and
distance
is
still
to
be
observed
and
kept
betwixt
the
Lord
and
his
servants
,
and
the
Bridegroom
and
his
friends
.
Nor
is
the
resemblance
only
in
this
,
that
as
Christ
was
immediately
sent
by
the
Father
,
so
were
they
(
as
Apostles
)
immediately
sent
by
him
.
But
Christs
being
sent
by
his
Father
,
and
their
being
sent
by
him
,
do
agree
,
1.
In
the
strictnesse
of
the
Commission
,
that
as
Christ
did
alwayes
the
Will
of
the
Father
,
so
they
must
not
dispense
with
what
is
committed
to
their
trust
,
nor
be
the
servants
of
men
.
2.
They
agree
in
having
the
same
promise
of
successe
&
blessing
in
their
labours
,
as
the
Apostles
richly
found
.
3.
They
do
agree
in
the
matter
of
their
authority
,
so
far
as
,
however
he
be
the
Lord
,
and
they
servants
,
yet
they
come
cloathed
with
the
same
authority
,
being
in
Christs
stead
to
the
people
of
God
,
2
Cor.
5.20
.
and
Christ
,
and
God
in
Christ
,
being
despised
in
the
affronts
put
upon
them
in
the
exercise
of
their
Ministry
,
Matth.
10.42
.
Verse
22.
And
when
he
had
said
this
,
he
breathed
on
them
,
and
saith
unto
them
,
Receive
ye
the
Holy
Ghost
.
In
the
next
place
,
Christ
who
sends
them
,
doth
also
furnish
them
with
the
gifts
of
the
Spirit
for
that
office
;
some
fruits
whereof
,
before
that
full
measure
was
let
out
upon
them
,
Acts
2.
doth
appear
in
what
is
recorded
of
them
,
Acts
1.15
,
&c.
Whence
,
learn
,
1.
Where
Christ
doth
employ
and
send
out
any
about
his
work
,
their
call
from
him
,
(
being
embraced
and
followed
in
obedience
thereunto
,
and
with
dependance
upon
him
,
who
hath
sent
them
)
doth
assure
them
of
furniture
for
their
calling
also
;
for
,
they
are
conjoyned
here
,
I
send
you
,
v.
21.
And
when
he
had
said
this
,
he
breathed
on
them
,
&c.
2.
The
furniture
of
Ministers
for
discharge
of
their
calling
,
must
be
the
Spirit
of
God
communicate
unto
them
by
Christ
,
in
his
gifts
and
qualifications
sutable
and
requisite
to
their
work
,
and
who
must
be
daily
sought
for
quickening
and
keeping
fresh
that
furniture
which
floweth
from
him
,
and
for
making
the
exercise
of
these
gifts
effectual
;
for
,
it
is
the
Holy
Ghost
,
who
furnisheth
the
Apostles
in
their
measure
and
station
,
and
so
also
other
Ministers
.
They
were
indeed
extraordinarily
gifted
without
any
previous
study
,
and
acquired
abilities
;
and
other
Ministers
,
albeit
they
ought
to
make
conscience
of
ordinary
means
for
enabling
them
to
that
work
,
1
Tim.
4.13
.
yet
it
is
from
the
Spirit
of
God
,
that
they
must
be
gifted
with
the
Spirit
of
that
emploiment
,
and
with
common
and
ordinary
gifts
for
it
,
and
it
is
he
who
must
accompany
them
in
that
work
,
and
make
it
lively
and
effectual
.
3.
The
Holy
Ghost
cometh
upon
every
Professour
,
and
particularly
Ministers
,
by
free
donation
and
gift
from
Christ
;
He
is
the
acquiter
of
that
furniture
unto
them
,
and
their
great
work
is
to
receive
it
of
his
liberality
;
for
,
saith
he
,
Receive
ye
the
Holy
Ghost
.
4.
This
breathing
on
them
,
when
he
communicate
this
furniture
,
being
an
extraordinary
signe
of
his
communicating
this
extraordinary
furniture
,
it
is
therefore
not
to
be
imitate
by
any
in
ordinary
,
who
have
not
the
dispensing
of
these
endowments
.
Only
,
Christs
making
use
thereof
,
may
serve
,
partly
,
to
point
out
some
resemblance
betwixt
this
signe
of
breathing
,
and
the
inspirations
and
refreshful
breathings
of
this
Spirit
upon
them
,
and
their
gifts
who
receive
it
;
and
as
the
Spirits
descending
at
the
signe
of
fiery
cloven
tongues
,
Acts
2.3
.
served
to
point
out
their
being
furnished
to
speak
divers
languages
;
so
his
being
communicate
by
the
signe
of
breathing
,
holds
out
,
that
where
he
cometh
,
he
quickens
and
puts
life
in
mens
spirits
,
(
as
by
Gods
breathing
,
the
first
man
was
made
a
living
soul
,
Gen.
2.7
.
)
and
doth
refresh
and
make
them
fruitful
,
as
Caut.
4.16
.
partly
,
it
serveth
to
point
out
Christs
God-head
,
who
hath
the
gifting
of
the
Spirit
in
his
hand
,
and
who
can
easily
,
as
by
a
breathing
,
furnish
the
most
rude
and
unlearned
,
and
make
them
extraordinarily
able
;
according
as
the
soul
of
the
first
man
was
easily
created
.
Verse
23.
Whose
soever
sinnes
ye
remit
,
they
are
remitted
unto
them
,
and
whose
soever
sins
ye
retain
,
they
are
retained
.
In
the
last
place
,
Christ
asserts
their
authority
in
the
discharge
of
their
Commission
,
and
in
governing
his
house
,
and
remitting
or
retaining
of
sins
,
whether
by
the
Key
of
knowledge
or
doctrine
,
in
preaching
;
or
of
order
and
discipline
;
and
he
declareth
,
that
what
they
act
this
way
ministerially
,
according
to
their
Commission
,
is
ratified
in
heaven
,
as
being
but
the
declaration
and
intimation
of
the
sentence
already
passed
there
.
This
power
is
elsewhere
called
the
Keyes
of
the
Kingdome
of
heaven
,
Matth.
16.19
.
and
the
power
of
binding
and
●loosing
,
Matth.
18.18
.
Doct.
1.
Christs
house
is
not
a
den
of
confusion
,
but
an
house
of
order
,
wherein
he
hath
a
Camp
of
doctrine
,
whereby
he
doth
doctrinally
declare
his
minde
concerning
his
subjects
,
and
their
duty
,
and
a
rod
of
discipline
,
whereby
he
judicially
deals
with
them
as
their
case
requireth
;
for
,
so
is
here
imported
,
that
there
is
a
power
of
remitting
and
retaining
sins
,
both
doctrinally
and
by
judicial
procedure
.
2.
This
power
in
the
house
of
God
,
is
committed
to
Christs
own
Officers
and
Ministers
sent
by
him
unto
his
Church
;
so
that
,
however
private
persons
may
declare
the
minde
of
God
concerning
the
sin
of
others
;
yea
,
and
reprove
,
exhort
or
comfort
out
of
charity
;
yet
his
Ministers
are
to
do
it
by
office
,
and
with
authority
;
for
,
it
is
,
ye
(
whom
I
send
,
v.
21.
)
who
are
to
remit
and
retain
sins
.
3.
This
power
in
the
house
of
God
is
committed
equally
and
in
common
to
all
Ministers
;
so
that
one
doth
not
share
in
it
more
then
another
;
for
,
here
it
is
given
to
the
apostles
in
common
,
whose
soever
sins
ye
remit
,
&c.
And
thus
the
Keyes
of
the
Kingdome
are
not
given
to
Peter
only
,
but
here
expressely
to
all
.
4.
All
the
members
of
the
Church
are
subject
to
the
order
established
by
Christ
in
his
house
,
and
none
ought
to
free
themselves
from
his
yoke
;
all
are
bound
to
submit
to
his
doctrine
in
the
mouths
of
his
servants
,
and
all
also
are
under
his
rod
of
Government
;
for
,
their
authority
is
universal
,
over
whosoever
need
the
exercise
thereof
.
5.
The
exercise
of
this
Ministerial
Authority
over
Church-members
,
is
committed
unto
Christs
servants
,
not
in
reference
to
the
good
which
is
in
any
crush
it
,
but
in
reference
to
their
sin
,
to
deal
with
them
because
of
it
,
according
as
their
condition
requireth
;
Their
power
in
doctrine
is
exercised
about
all
sin
,
as
sin
,
were
it
never
so
secret
and
inward
,
and
their
power
in
discipline
,
about
sin
only
as
it
is
scandalous
and
infectious
;
for
,
their
power
here
is
abou●
sins
,
and
over
persons
because
of
this
.
6.
The
exercise
of
Ministerial
Authority
about
the
sins
of
Church-members
,
consists
in
the
remitting
and
retaining
thereof
,
according
to
the
due
Order
and
Rules
of
the
Word
;
And
particularly
,
that
such
as
are
penitent
,
and
feel
the
bonds
of
their
sin
,
they
do
declaratively
,
and
by
Authority
from
Christ
,
absolve
and
lose
them
,
and
do
also
take
off
any
censure
judicially
inflicted
for
their
scandalous
behaviour
;
And
such
as
are
impenitent
,
that
they
do
by
doctrine
in
Christs
Name
,
declare
their
sins
not
to
be
remitted
,
but
bound
upon
them
,
and
that
as
need
requires
,
they
do
by
a
judicial
sentence
tie
them
straiter
,
that
so
they
may
feel
the
bonds
,
and
seek
to
be
loosed
;
for
,
so
is
held
out
here
,
that
they
are
ministerially
to
remit
and
retain
sins
.
7.
This
exercise
of
Ministerial
Authority
,
however
carnal
hearts
may
contemn
and
sleight
it
,
either
in
doctrine
or
discipline
;
yet
being
gone
about
according
to
the
Rules
of
the
Word
,
it
is
so
effectual
,
as
it
is
ratified
in
heaven
,
and
the
penitent
or
obstinate
sinner
will
finde
Gods
minde
toward
them
,
to
be
according
as
is
declared
in
his
Name
on
earth
;
for
,
upon
these
termes
is
their
authority
asserted
,
Whose
soever
sins
ye
remit
,
they
are
remitted
unto
them
:
and
whose
soever
sins
ye
retain
,
they
are
retained
.
See
Matth.
18.18
,
20.
And
this
may
be
matter
of
terrour
to
the
obstinate
,
and
of
encouragement
to
the
penitent
,
who
are
meet
objects
of
the
comfortable
exercise
of
ministerial
authority
.
Verse
24.
But
Thomas
one
of
the
twelve
called
Dydimus
,
was
not
with
them
when
Jesus
came
.
25.
The
other
Disciples
therefore
said
unto
him
,
We
have
seen
the
Lord
,
But
he
said
unto
them
,
Except
I
shall
see
in
his
hand
the
print
of
the
nailes
,
and
put
my
finger
into
the
print
of
the
nailes
,
and
thrust
my
hand
into
his
side
,
I
will
not
beleeve
.
Followeth
unto
v.
30
Christs
appearing
to
all
the
Disciples
,
when
Thomas
was
with
them
,
occasioned
chiefly
,
(
as
is
clear
from
the
sequel
)
by
Thomas
his
diffidence
.
The
Narration
of
this
appearing
may
be
taken
up
in
five
particulars
.
The
first
whereof
(
in
these
verses
)
is
,
the
occasion
of
his
appearing
at
this
time
;
and
this
is
either
more
remote
,
That
Thomas
(
of
whom
we
have
already
heard
,
chap.
11.16
.
and
14.5
.
)
was
not
with
them
at
their
last
meeting
with
Christ
,
being
not
as
yet
returned
from
his
lurking
place
,
v.
24.
O●
more
near
,
That
when
the
rest
of
the
disciples
acquaint
him
,
(
either
having
sought
him
out
,
or
he
coming
unto
them
)
that
they
had
seen
the
Lord
,
he
wilfully
professeth
he
will
not
beleeve
,
unless
he
get
the
sensible
satisfaction
prescribed
by
himself
,
v.
25.
for
clearing
whereof
we
are
to
consider
,
that
it
was
not
his
sin
simply
that
he
desired
a
sight
of
Christ
;
nor
yet
that
he
sought
that
evidence
of
his
pierced
,
hands
&
of
the
hole
of
his
side
(
which
it
appeareth
was
now
known
to
all
the
disciples
,
though
John
only
record
that
he
saw
it
,
chap.
19
34
,
35.
)
seeing
that
was
the
same
evidence
which
Christ
himselfe
had
given
,
v.
20.
and
his
desire
of
this
did
evidence
his
affection
unto
a
crucified
Christ
:
But
it
was
his
fault
,
not
to
beleeve
the
truth
of
Christs
Resurrection
,
till
he
not
only
saw
this
,
but
thrust
his
hand
also
into
his
side
,
for
further
satisfaction
.
Neither
was
it
his
sin
,
that
simply
he
would
not
hearken
to
their
report
,
as
men
,
in
this
matter
,
seeing
that
is
no
sure
ground
of
faith
:
But
it
was
his
sin
,
that
he
did
not
beleeve
the
Scriptures
,
which
spake
of
Christs
Resurrection
,
and
so
did
not
beleeve
them
as
Gods
witnesses
,
unlesse
he
got
sensible
satisfaction
.
Doct.
1.
They
may
be
truly
gracious
,
who
yet
are
very
timorous
in
a
trial
,
and
will
not
recover
from
their
feares
so
soon
as
others
;
for
,
Thomas
,
a
godly
man
,
was
not
with
them
,
nor
had
returned
to
the
society
as
yet
,
when
the
rest
had
recollected
themselves
,
2.
Negligence
in
frequenting
the
society
and
Assemblies
of
the
people
of
God
,
casts
men
far
behinde
,
and
prejudgeth
them
much
;
for
,
But
Thomas
one
of
the
twelve
,
called
Didymus
,
(
of
the
signification
whereof
,
see
on
chap.
11.16
.
)
was
not
with
them
when
Jesus
came
,
and
so
he
was
deprived
not
only
of
the
good
newes
which
Mary
and
others
brought
them
,
but
of
that
comfortable
sight
of
him
also
,
which
they
got
,
and
he
is
left
in
many
snares
and
doubtings
,
from
which
they
are
delivered
.
3.
Disciples
ought
to
be
communicative
in
their
station
,
of
what
they
have
received
;
and
when
their
hearts
are
refreshed
with
a
sweet
sight
of
Christ
,
they
cannot
but
make
it
known
,
as
they
have
a
calling
and
opportunity
;
for
,
The
other
disciples
therefore
said
unto
him
,
We
have
seen
the
Lord
,
which
no
doubt
they
told
with
all
the
circumstances
of
it
,
whereof
this
was
the
summe
,
and
that
which
most
affected
them
,
and
sluck
with
them
.
4.
Christ
should
be
very
great
in
his
disciples
estimation
,
and
their
respects
to
him
should
be
upon
the
growing
hand
;
for
,
now
he
is
still
the
Lord
,
v.
2.
13
,
18
,
20
,
28
and
ch.
21.
7
,
12
,
15
,
16
,
&c.
which
was
a
stile
more
rarely
given
him
before
.
5.
Unbelief
is
strangely
rooted
in
the
hearts
of
all
men
,
yea
,
even
of
godly
men
and
disciples
:
so
that
they
may
frequently
fall
into
that
sin
,
and
be
very
pertinacious
in
it
;
for
,
so
much
doth
Thomas
his
example
teach
us
,
I
will
not
beleeve
,
saith
he
.
6.
Our
carnal
hearts
know
no
way
,
not
will
admit
of
any
cure
of
unbelief
,
unlesse
they
get
all
the
objects
of
saith
under
the
view
of
their
senses
;
for
,
so
is
it
with
Thomas
here
,
he
will
see
,
and
lest
his
sight
should
be
deluded
,
he
will
touch
also
,
and
thrust
his
hand
into
his
side
.
7.
It
is
the
great
sin
and
weaknesse
of
men
,
when
they
do
not
beleeve
,
unlesse
they
get
satisfaction
to
their
senses
,
seeing
faith
is
the
evidence
of
things
not
seen
,
Heb.
11.1
.
But
it
is
yet
a
greater
sin
,
and
an
height
of
presumption
,
to
be
wilful
in
unbelief
,
and
to
be
so
bold
as
to
say
they
will
not
beleeve
,
upon
grounds
revealed
and
afforded
by
him
,
unlesse
they
get
their
will
;
which
is
a
limiting
of
the
Holy
One
of
Israel
;
for
,
this
was
Thomas
his
fault
,
Except
I
shall
see
,
&c.
I
will
not
beleeve
.
Verse
26.
And
after
eight
dayes
,
again
his
Disciples
were
within
,
and
Thomas
with
them
:
Then
came
Jesus
,
the
doors
being
shut
,
and
stood
in
the
midst
,
and
said
,
Peace
be
unto
you
.
The
second
particular
in
this
Narration
is
,
Christs
appearing
to
them
again
after
a
week
,
when
Thomas
is
met
with
them
,
and
that
after
the
former
manner
,
and
with
the
former
salutation
.
Whence
learn
,
1.
This
appearing
of
Christ
among
them
is
said
to
be
,
after
eight
dayes
,
not
eight
dayes
after
Thomas
his
professed
unbelief
,
(
though
it
is
like
the
disciples
had
told
him
the
good
newes
speedily
)
but
after
his
former
appearing
,
v.
19.
and
upon
the
first
day
of
the
next
week
.
And
he
did
then
appear
unto
them
,
not
only
because
it
was
their
usual
meeting-day
,
or
to
try
the
faith
of
the
rest
,
by
Thomas
his
continuing
in
doubting
and
unbelief
.
But
chiefly
,
to
teach
us
,
That
however
the
Lord
will
help
and
cure
the
unbelief
of
his
own
,
yet
when
they
are
wilful
and
peremptory
in
it
,
it
is
righteous
with
him
,
to
let
them
lie
under
it
for
a
time
,
till
they
feel
the
evil
and
bitternesse
of
it
,
and
till
they
see
their
deserving
to
be
given
up
to
it
,
that
so
they
may
magnifie
his
mercy
who
cometh
over
it
;
Therefore
doth
Thomas
meet
with
this
correction
,
that
he
seeth
not
Christ
till
after
eight
dayes
,
and
so
had
a
sad
week
of
it
.
2.
The
people
of
God
ought
not
to
forsake
their
mutual
societies
and
assembling
of
themselves
together
,
but
they
should
continue
therein
,
as
they
expect
the
renewed
presence
of
Christ
with
them
;
for
,
it
is
,
when
again
his
disciples
were
within
,
that
Jesus
came
,
the
doores
being
shut
,
and
stood
in
the
midst
.
3.
Whatever
be
the
failings
or
unbelief
of
Saints
:
yet
it
is
commendable
in
them
to
be
amending
their
other
known
faults
and
neglects
:
And
there
is
still
hope
of
their
case
,
so
long
as
they
use
the
means
whereby
they
may
be
cured
of
their
unbelief
,
and
do
not
,
with
their
unbelief
,
quit
the
use
of
means
also
;
for
,
it
is
here
marked
,
that
in
this
meeting
,
Thomas
was
with
them
,
though
yet
doubting
:
wherein
appears
,
that
being
sensible
of
his
former
losse
,
he
keeps
the
society
and
meetings
of
the
disciples
,
to
see
what
clearing
he
might
finde
;
And
so
not
only
amended
his
former
fault
,
(
which
yet
is
most
rare
to
see
)
but
waits
on
in
the
use
of
appointed
means
.
4.
It
is
the
duty
of
Christs
followers
,
not
to
lose
or
cast
off
any
,
though
weak
and
unbelieving
,
so
long
as
they
can
get
them
along
with
them
in
any
duty
,
and
so
long
as
there
is
any
hope
of
their
amendment
,
and
being
reclaimed
;
for
,
so
it
was
commendable
on
the
disciples
part
,
that
Thomas
was
with
them
,
and
they
had
not
cast
him
off
.
Where
this
condescendence
is
wanting
,
many
may
be
lost
who
otherwise
would
be
recovered
.
5.
Christ
will
not
be
wanting
to
come
over
the
infirmities
of
his
own
to
do
them
good
;
and
he
can
make
good
use
of
their
worst
things
,
and
is
so
willing
to
manifest
himself
,
that
he
will
let
no
opportunity
of
it
slip
;
for
,
he
makes
use
,
even
of
Thomas
doubting
,
as
an
occasion
of
appearing
over
again
,
as
is
clear
from
the
whole
tenour
of
this
Narration
,
both
what
precedes
,
and
what
followeth
.
6.
Christ
is
not
changeable
in
his
love
and
allowance
of
peace
to
his
people
,
but
is
yesterday
,
and
to
day
,
the
same
for
ever
;
Therefore
,
over
again
doth
he
repeat
his
salutation
,
and
said
,
Peace
be
unto
you
.
Verse
27.
Then
said
he
to
Thomas
,
Reach
hither
thy
finger
,
and
behold
my
hands
,
and
reach
hither
thy
hand
,
and
thrust
it
into
my
side
,
and
be
not
faithlesse
,
but
beleeving
.
The
third
particular
in
this
Narration
is
,
his
dealing
with
Thomas
,
indirectly
reproving
him
for
his
faithlesnesse
,
and
offering
unto
him
the
satisfaction
he
desired
,
to
cure
this
evil
.
Whence
learn
,
1.
Christ
perfectly
knoweth
,
and
is
acquainted
with
the
cases
and
distempers
of
his
people
,
and
can
tell
them
what
aileth
them
,
albeit
they
do
not
tell
him
;
for
,
his
discourse
with
Thomas
intimateth
,
that
without
any
information
,
he
knew
Thomas
doubtings
and
unbelief
.
2.
Albeit
Christs
followers
do
provoke
him
by
their
unbelief
,
yet
he
will
not
quit
them
,
but
will
deal
with
them
so
much
the
more
beyond
others
,
as
their
need
and
weaknesse
is
greater
:
Therefore
,
when
he
appeareth
here
,
he
dealeth
only
with
Thomas
,
though
most
faulty
and
weak
,
Then
saith
he
to
Thomas
,
&c.
3.
Christ
hath
a
great
quarrel
at
unbelief
in
his
people
,
(
either
when
they
do
not
beleeve
and
ponder
the
truth
of
what
he
reveals
,
or
,
make
not
due
application
thereof
to
themselves
)
as
being
exceeding
injurious
to
him
,
and
obscuring
his
glory
,
and
as
obstructing
their
own
good
;
for
,
this
Christ
reproves
,
and
would
have
amended
in
Thomas
,
be
not
faithlesse
,
but
beleeving
.
4.
Such
as
have
publickly
sinned
to
the
offending
of
others
,
should
be
publickly
dealt
with
,
to
take
with
and
amend
their
fault
;
That
so
their
recovery
may
strengthen
those
whom
their
failings
were
ready
to
weaken
:
Therefore
doth
Christ
deal
with
,
and
seek
to
reclaim
Thomas
,
in
presence
of
all
the
disciples
,
to
whom
he
had
professed
his
wilful
unbelief
.
5.
Christs
offering
this
satisfaction
to
Thomas
,
prescribed
by
himself
,
is
not
a
warrant
to
every
unbeliever
and
tempter
of
him
,
to
seek
and
expect
this
or
the
like
signes
of
their
own
prescribing
,
for
helping
of
their
faith
,
For
Christs
reproof
,
insinuate
with
his
offer
,
and
expressed
after
Thomas
confession
,
v.
29.
doth
point
it
out
as
a
sin
,
and
should
teach
all
beleevers
their
duty
,
that
they
be
warned
by
his
example
to
be
humbled
that
any
such
presumption
should
enter
their
hearts
,
and
to
reject
the
first
motions
of
it
.
And
indeed
,
such
signes
not
being
promised
by
God
,
it
is
a
limiting
of
him
,
and
an
high
presumption
,
to
prescribe
them
unto
him
;
and
it
speaks
their
proud
despising
and
contemning
of
the
means
appointed
by
God
,
so
to
do
;
And
whatever
effect
this
offer
had
upon
Thomas
,
yet
there
is
no
promise
that
any
of
these
signes
prescribed
should
work
faith
,
when
we
beleeve
not
the
Word
,
Luke
16.29
,
30
,
31.
and
therefore
it
were
to
no
purpose
to
grant
them
.
Yet
this
procedure
with
Thomas
may
teach
us
,
1.
Unbelief
is
so
hateful
to
Christ
in
his
people
,
and
he
is
so
sensible
of
the
prejudice
they
sustain
thereby
,
that
he
is
very
careful
and
earnest
to
have
it
removed
and
cured
;
for
,
so
much
doth
his
offering
him
,
even
his
will
,
to
amend
his
fault
,
teach
us
.
2.
Christ
is
very
condescending
to
his
people
in
their
infirmities
,
and
doth
oft-times
yield
very
much
to
their
weaknesse
and
peevishnesse
,
which
yet
it
is
their
fault
to
seek
,
and
of
others
to
imitate
them
in
it
;
for
,
so
much
also
doth
this
instance
of
his
condescendence
to
Thomas
,
teach
us
.
3.
Christ
may
deny
that
to
a
beleever
,
which
he
will
grant
to
a
weak
beleever
;
and
yet
the
beleever
is
more
approven
,
though
kept
at
distance
,
then
the
unbeleever
who
is
so
dealt
with
;
for
,
believing
Mary
gets
not
so
much
as
leave
to
touch
him
,
v.
17.
when
unbelieving
Thomas
gets
an
offer
both
to
see
and
touch
,
but
with
a
check
.
4.
Unbelievers
can
limit
Christ
to
no
proof
of
his
love
,
which
implieth
not
a
contradiction
,
but
,
if
he
saw
it
fitting
,
he
could
give
it
;
so
that
it
is
not
for
want
of
power
,
that
such
tempters
are
not
satisfied
,
but
because
he
will
not
learne
them
to
sleight
his
Word
,
on
which
they
ought
to
build
;
for
,
here
,
by
offering
unto
Thomas
all
he
desired
,
he
gives
proof
how
easie
it
were
for
him
,
to
satisfie
the
like
unreasonable
desires
.
Verse
28.
And
Thomas
answered
,
and
said
unto
him
,
My
Lord
,
and
my
God
.
The
fourth
particular
in
this
Narration
,
is
,
the
use
which
Thomas
makes
of
this
offer
.
It
seems
he
did
not
presume
to
touch
Christ
,
or
thrust
his
hand
into
his
side
,
but
contented
himself
with
seeing
Christ
,
v.
29.
as
abhorring
his
own
folly
in
so
prescribing
.
But
,
upon
what
he
saw
,
and
upon
the
consideration
of
Christs
condescendence
and
his
weaknesse
,
he
gives
a
faire
confession
concerning
Christs
Deity
,
and
closeth
with
him
.
Whence
learn
,
1.
Great
mountains
of
unbelief
,
which
seem
insuperable
unto
Saints
,
will
easily
flow
down
and
evanish
at
Christs
presence
;
for
,
Thomas
his
wilfulnesse
is
now
cured
without
making
use
(
as
appeareth
)
of
all
that
he
required
.
2.
It
is
the
duty
of
such
as
have
offended
others
by
their
failings
,
to
be
eminent
and
exemplary
in
their
recovering
of
themselves
;
And
God
may
,
oft-times
,
make
the
last
to
be
first
,
in
their
out-stripping
others
who
were
before
them
;
for
,
here
Thomas
who
had
miscarried
so
far
,
giveth
a
fairer
confession
then
any
of
the
rest
had
done
.
3.
When
Christ
is
well
seen
,
and
the
way
of
his
Resurrection
,
and
his
condescendence
to
his
people
are
well
considered
,
he
will
be
undeniably
seen
to
be
God
;
for
,
Thomas
,
now
perswaded
of
his
Resurrection
,
and
considering
his
dealing
with
him
,
crieth
out
that
he
is
God
,
seeing
no
man
could
rise
so
as
he
did
,
but
he
who
is
God
also
,
which
his
tender
kindnesse
to
himself
did
further
confirme
.
4.
Christ
being
looked
upon
in
his
glory
,
and
as
God
,
it
may
and
should
allure
hearts
to
close
with
and
embrace
him
:
and
they
who
indeed
consider
him
to
be
such
a
one
,
cannot
but
claim
to
an
interest
in
him
:
Therefore
Thomas
calls
him
my
God
.
5.
Such
as
finde
the
sweetnesse
of
an
interest
in
Christ
as
their
God
,
it
will
perswade
their
hearts
to
allow
unto
him
a
dominion
and
Lordship
over
them
,
to
guide
and
dispose
of
them
at
his
pleasure
;
for
,
Thomas
here
conjoyneth
these
,
My
Lord
,
and
my
God
.
Verse
29.
Jesus
saith
unto
him
,
Thomas
,
because
thou
hast
seen
me
,
thou
hast
beleeved
:
blessed
are
they
that
have
not
seen
,
and
yet
have
beleeved
.
The
last
particular
in
this
Narration
,
is
,
Christs
reproving
of
Thomas
,
now
when
he
is
recovered
;
wherein
he
extenuates
his
beleeving
now
,
and
not
till
now
,
and
commends
and
blesseth
all
these
who
shall
beleeve
,
though
they
see
not
.
As
all
they
do
,
who
embrace
and
close
with
Christ
crucified
and
risen
again
,
as
he
is
held
out
in
the
Gospel
,
as
all
these
also
who
beleeved
before
his
Incarnation
,
though
they
were
not
eye-witnesses
thereof
.
Doct.
1.
Though
Christ
be
tender
and
condescending
to
cure
the
unbelief
of
his
people
,
and
though
they
may
recover
out
of
their
fits
,
and
give
a
faire
Profession
of
their
faith
;
yet
he
would
not
have
them
forgetting
the
evil
of
their
unbelief
,
to
reprove
and
judge
themselves
for
it
;
Therefore
,
now
when
Thomas
is
beleeving
,
yet
he
will
rebuke
him
for
his
weaknesse
.
1.
Christ
is
a
skilful
and
tender
Physitian
,
who
allows
not
,
nor
intends
that
we
should
be
put
away
,
or
our
faith
weakned
,
by
his
reproofs
;
Therefore
,
he
will
not
reprove
,
except
in
an
indirect
way
,
v.
27.
till
first
he
beleeve
and
be
strengthened
.
3.
To
suspend
our
beleeving
upon
our
sight
is
reproof-worthy
,
and
in
some
sort
extenuates
that
faith
,
in
Christs
account
:
And
such
as
get
satisfaction
to
their
sense
to
cure
their
unbelief
,
ought
yet
to
consider
that
Christ
hath
a
quarrel
at
them
,
whereof
they
ought
to
be
sensible
and
humbled
for
it
;
Therefore
,
saith
Christ
,
by
way
of
extenuation
,
Thomas
,
because
thou
hast
seen
me
thou
hast
beleeved
.
Where
he
doth
not
condemn
the
rest
of
the
disciples
,
who
both
beleeved
and
saw
,
but
only
his
suspending
his
faith
on
his
seeing
.
4.
It
is
a
great
blessednesse
and
mercy
to
beleeve
and
get
faith
,
as
putting
them
who
get
it
,
in
a
blessed
and
sweet
estate
of
calmnesse
and
assurance
,
and
furnishing
them
with
a
shield
,
whereby
to
ward
off
many
fiery
darts
,
and
being
a
pledge
and
fore-runner
of
sweet
manifestations
and
performances
from
the
Lord
;
for
,
blessed
are
they
that
have
beleeved
.
See
Luke
1.45
.
And
this
holds
true
of
all
beleevers
,
even
of
Thomas
his
own
faith
,
though
some
share
more
in
it
then
others
.
5.
The
lesse
sensible
evidence
there
be
of
the
object
of
faith
,
(
provided
it
be
revealed
in
the
Word
)
there
is
the
greater
blessednesse
in
beleeving
thereof
;
and
such
faith
will
be
the
more
excellent
and
commendable
in
Christs
sight
,
as
participating
more
of
the
nature
of
faith
,
and
giving
more
glory
to
him
;
for
,
blessed
are
they
that
have
not
seen
,
and
yet
have
beleeved
.
See
Rom.
4.19
,
20.
Matth.
15.22
.
—
28.
1
Pet
1.8
.
Verse
30.
And
many
other
signes
truly
did
Jesus
in
the
presence
of
his
disciples
,
which
are
not
written
in
this
book
.
31.
But
these
are
written
that
ye
might
beleeve
that
Jesus
is
the
Christ
the
Sonne
of
God
,
and
that
beleeving
,
ye
might
have
life
through
his
Name
.
In
the
last
part
of
this
Chapter
,
John
being
about
to
close
this
Evangel
,
and
many
other
things
coming
into
his
minde
which
Christ
had
done
after
his
Resurrection
,
he
(
so
to
say
)
draweth
pen
from
paper
,
confessing
there
were
many
such
like
,
which
he
was
not
directed
to
write
,
(
not
only
because
some
of
them
were
recorded
by
the
rest
,
but
)
in
regard
what
he
had
written
,
was
sufficient
to
faith
and
salvation
,
and
to
clear
what
Christ
was
,
and
confirme
that
salvation
is
to
be
had
through
faith
in
him
.
For
clearing
of
this
purpose
,
Consider
,
1.
That
these
things
which
John
confesseth
to
have
omitted
here
,
are
particularly
such
things
as
were
done
by
Christ
after
his
Resurrection
;
for
,
these
were
done
in
the
presence
of
his
disciples
,
whereas
these
things
he
did
before
his
death
,
were
done
generally
before
all
;
Though
it
be
also
true
of
these
his
other
acts
,
that
they
were
not
all
recorded
by
him
nor
by
the
rest
,
chap.
21.25
.
2.
What
John
propounds
v.
31.
as
his
end
in
writing
these
things
,
is
indeed
the
scope
of
all
this
History
of
the
Gospel
written
by
him
,
and
so
doth
relate
to
all
he
hath
formerly
written
.
But
it
doth
particularly
relate
to
these
signes
formerly
mentioned
,
which
in
their
own
kinde
,
and
in
the
way
of
miracles
influence
,
were
sufficient
,
(
without
adding
any
more
)
to
confirme
the
doctrine
all
along
delivered
,
concerning
the
person
of
the
Messiah
,
and
the
way
of
obtaining
salvation
through
him
.
3.
John
doth
omit
the
writing
of
these
signes
,
and
tells
of
it
,
not
to
give
occasion
of
slandering
the
Scriptures
as
imperfect
,
nor
to
curious
men
to
enquire
after
them
,
and
obtrude
them
upon
the
Church
.
For
what
he
omits
,
is
not
points
of
doctrine
,
but
only
particular
signes
of
the
same
nature
and
kinde
with
these
recorded
;
and
what
he
records
,
is
sufficient
to
salvation
,
in
so
far
as
miracles
are
props
to
faith
,
as
he
cleareth
,
v.
31.
Beside
,
How
shall
any
know
infallibly
that
the
miracles
they
alledge
to
be
Christs
,
are
truly
such
,
seeing
the
Word
doth
not
point
them
out
particularly
?
And
if
any
think
Scripture
is
imperfect
,
because
it
hath
not
all
these
signes
,
how
can
they
assert
they
have
indeed
marked
all
,
seeing
they
are
many
and
innumerable
,
chap
,
21.25
.
and
so
,
by
their
own
principles
,
the
Church
shall
be
at
a
losse
still
.
4.
Albeit
these
recorded
by
John
,
be
sufficient
for
the
ends
recorded
by
him
,
yet
we
are
not
to
think
that
Christs
doing
of
these
he
omitted
,
was
uselesse
,
though
it
was
not
needful
he
should
write
them
;
for
not
only
was
it
necessary
for
the
time
,
that
they
should
be
multiplied
,
to
confirme
the
doubting
disciples
in
the
faith
of
his
Resurrection
,
but
it
is
needful
for
us
to
know
he
did
so
many
,
though
we
know
not
in
particular
what
they
were
.
Doct.
1.
It
speaks
out
Christs
great
praise
and
glory
,
that
beside
the
many
glorious
acts
recorded
to
be
done
by
him
,
particularly
after
his
Resurrection
,
we
may
be
perswaded
that
he
did
many
more
,
and
that
he
is
one
,
whose
glorious
acts
it
were
an
endlesse
task
to
publish
;
for
,
this
end
,
and
that
we
may
have
high
thoughts
of
Christ
doth
John
record
,
that
,
many
other
signes
truly
did
Jesus
in
presence
of
his
disciples
,
which
are
not
written
in
this
book
.
And
this
speaks
his
praise
more
,
then
if
John
had
recorded
many
more
particulars
.
2.
The
Lord
would
have
his
people
not
doating
too
much
on
signes
and
miracles
,
which
are
only
extraordinary
and
remote
props
of
faith
;
but
would
have
them
acquiescing
in
what
he
works
or
records
of
these
:
Therefore
doth
John
omit
the
Narration
of
many
particulars
,
which
the
disciples
saw
,
to
the
Church
,
in
after-ages
,
that
they
might
learn
not
to
rest
much
on
these
,
but
to
fasten
upon
the
Word
,
which
is
sufficiently
confirmed
by
what
is
recorded
.
3.
The
Scriptures
are
not
intended
mainly
for
recording
multitudes
of
signes
and
miracles
,
for
the
satisfaction
of
curiosity
,
or
which
might
induce
idle
men
to
reade
them
for
recreation
or
putting
oft
time
.
But
the
great
scope
of
the
Scriptures
is
,
to
direct
men
how
to
know
Christ
,
and
save
their
own
soul
;
Therefore
John
doth
omit
these
signes
enough
,
being
recorded
in
subserviency
to
the
great
end
of
the
Scriptures
,
that
ye
might
beleeve
,
&c.
And
this
should
be
the
trial
,
how
we
reade
Scriptures
,
and
how
we
profit
thereby
.
4.
No
imperfection
can
be
fastened
upon
Scripture
,
in
matters
of
faith
or
necessary
to
salvation
,
nay
,
nor
in
affording
sufficient
signes
for
confirming
the
doctrine
held
out
therein
;
even
albeit
it
be
clear
,
that
particular
things
done
by
Christ
,
are
not
recorded
therein
?
for
,
John
grants
this
,
and
yet
asserts
the
perfection
of
the
Scriptures
,
But
these
are
written
,
that
ye
might
beleeve
,
&c.
See
2
Tim
3.16
,
17.
5.
The
great
scope
of
the
Scripture
is
,
in
the
first
place
to
direct
us
to
know
and
take
up
Christ
rightly
,
who
is
the
kernel
and
marrow
of
all
the
Scriptures
,
to
whom
the
law
and
all
the
Prophets
bear
witnesse
,
and
who
is
the
great
subject
of
the
Gospel
;
for
,
so
is
here
held
out
,
These
things
are
written
that
ye
might
beleeve
that
Jesus
is
the
Christ
,
&c.
6.
Christ
is
only
savingly
known
and
taken
up
by
faith
;
there
is
no
coming
to
the
treasures
of
the
Scriptures
,
nor
to
study
him
in
them
,
but
by
faith
,
and
no
respective
beside
will
be
transparent
;
for
,
These
things
are
written
,
that
ye
might
beleeve
,
&c.
7.
The
great
point
concerning
Christ
,
to
be
known
and
beleeved
from
the
Scriptures
,
is
;
That
Jesus
the
Son
of
Mary
,
is
the
only
promised
Messiah
,
and
anointed
of
the
Father
,
He
in
whom
all
the
law
types
and
shaddows
are
accomplished
,
and
in
whom
the
promises
are
Yea
,
and
Amen
:
And
,
That
the
same
Jesus
is
also
,
in
unity
of
person
,
the
Son
of
God
by
eternal
generation
,
one
in
essence
,
and
equal
in
power
and
glory
with
the
Father
;
for
,
this
is
the
great
point
to
b
beeleeved
,
that
Jesus
is
the
Christ
the
Sonne
of
God
;
which
is
a
large
and
needful
study
8.
The
Scriptures
are
also
written
to
point
out
that
there
is
an
eternal
life
,
only
worthy
of
the
name
of
life
,
and
which
otherwise
,
is
hid
from
the
world
,
2
Tim.
1.10
.
And
to
point
out
how
this
life
may
be
attained
;
for
,
so
is
held
out
in
the
next
place
,
as
his
end
of
writing
,
that
ye
might
have
life
.
9.
The
Scriptures
do
point
out
no
way
of
attaining
salvation
but
only
through
faith
in
Christ
,
and
that
in
his
name
,
or
as
he
hath
revealed
himselfe
;
And
it
doth
hold
out
the
way
and
due
order
wherein
sinners
ought
to
flee
to
him
,
and
how
they
ought
to
abide
in
him
,
and
doth
promise
eternal
life
to
all
who
do
so
;
for
,
the
subject
and
doctrine
of
the
Scriptures
,
is
,
that
beleeving
ye
might
have
life
through
his
name
.
See
Acts
4.12
.
10.
As
it
is
a
part
of
our
way
to
heaven
,
to
be
found
in
the
faith
and
knowledge
of
Christ
;
So
a
right
knowledge
of
him
,
as
he
is
revealed
in
the
Scriptures
,
and
hath
confirmed
and
evidenced
the
same
by
his
miracles
,
is
a
special
mean
to
excite
men
to
seek
after
him
,
and
salvation
through
him
,
and
to
encourage
them
to
rely
on
him
for
attaining
of
salvation
;
Therefore
is
the
one
subjoyned
as
following
on
the
other
,
that
beleeving
Jesus
to
be
Christ
the
Son
of
God
,
as
the
Word
holdeth
out
,
and
he
hath
made
good
by
these
signes
,
they
will
seek
life
with
him
,
and
through
him
,
and
will
be
encouraged
to
beleeve
,
that
they
shall
have
life
through
his
name
.
CHAP.
XXI
.
THis
Chapter
contains
(
beside
the
conclusion
of
the
whole
Book
)
a
Narration
of
a
new
appearing
and
manifestation
of
Christ
unto
seven
Disciples
,
with
what
followed
thereupon
.
Which
being
summarily
propounded
,
ver.
1.
is
prosecute
at
large
,
in
the
rest
of
the
Chapter
.
And
namely
;
That
they
going
a
fishing
,
but
without
successe
,
v.
2
,
3.
Christ
appears
to
them
in
the
morning
,
and
conferreth
with
them
,
unknown
,
v.
4
,
5.
That
he
afterward
makes
himselfe
known
,
by
a
miraculous
draught
of
fishes
afforded
them
,
v.
6
,
7.
—
Upon
which
,
they
come
to
land
to
him
,
v
—
7
,
8.
where
they
see
his
preparation
for
their
dinner
,
v.
9.
are
led
to
take
notice
of
the
greatnesse
of
the
miracle
wrought
for
them
,
v.
10
,
11.
and
dine
with
him
,
exceedingly
reverencing
him
,
v.
12
,
13.
(
and
this
is
marked
to
be
the
third
time
he
had
appeared
to
them
,
v.
14
)
And
that
he
conferreth
with
Peter
particularly
;
Whom
he
restoreth
to
his
former
dignity
,
upon
the
profession
of
his
love
to
him
,
v.
15
,
16
,
17.
and
warneth
him
concerning
his
future
sufferings
;
commanding
him
to
follow
him
,
v.
18
,
19.
And
checks
his
curious
enquiry
concerning
John
,
v.
20
,
21
,
22.
in
a
speech
which
occasioned
a
mistake
among
the
disciples
,
but
causlesly
,
as
John
cleareth
,
v.
23.
Who
here
takes
occasion
to
close
this
history
,
asserting
that
he
was
the
pen-man
thereof
,
and
was
perswaded
of
the
certainty
of
it
,
v.
24.
and
acknowledgeth
that
many
things
done
by
Christ
,
are
omitted
in
his
Narration
,
it
being
impossible
to
record
them
all
,
v.
25.
Ver.
1.
AFter
these
things
,
Jesus
shewed
himself
again
to
his
disciples
at
the
sea
of
Tiberias
:
and
on
this
wise
shewed
he
himselfe
.
John
,
in
the
close
of
the
former
Chapter
having
shewed
that
Christ
,
after
his
resurrection
,
did
many
signes
in
presence
of
his
Disciples
which
he
had
not
written
;
He
doth
in
this
Chapter
give
a
notable
proofe
thereof
,
by
recording
one
notable
appearing
of
Christ
,
wherein
many
signes
concurred
.
This
he
propoundeth
generally
,
in
this
verse
undertaking
to
describe
it
in
its
circumstances
,
and
mentioning
the
place
where
it
was
done
;
Namely
,
at
and
beside
some
part
of
the
Lake
Genezareth
,
which
here
gets
the
name
from
the
City
Tiberias
,
(
which
was
built
upon
the
side
of
that
Lake
)
and
is
elsewhere
called
the
sea
of
Galilee
,
Joh.
6.1
.
Christ
had
wrought
some
miracles
before
in
this
lake
,
and
in
the
Towns
of
Galilee
about
it
he
had
preached
and
wrought
many
miracles
,
and
now
he
doth
appear
there
after
his
resurrection
(
as
his
solemne
meeting
with
the
Disciples
was
in
Galilee
also
,
Matth.
28.16
,
17.
)
that
he
may
bring
to
their
remembrance
what
had
past
there
formerly
.
Doct.
1.
It
is
needful
we
be
much
confirmed
in
the
faith
of
the
resurrection
of
Jesus
Christ
,
as
being
a
truth
not
easily
beleeved
indeed
,
and
being
beleeved
,
is
full
of
rich
comfort
,
and
a
sure
pledge
that
all
Christs
and
his
peoples
sufferings
,
though
even
unto
death
,
will
end
in
glory
;
Therefore
,
after
these
things
,
(
and
Christs
shewing
himselfe
so
often
in
the
former
chapter
)
Jesus
shewed
himselfe
again
,
to
confirme
their
faith
,
who
had
yet
some
scruples
,
as
may
be
gathered
from
v.
12.
2.
Such
as
are
to
publish
the
truths
of
Christ
unto
others
,
ought
to
be
solidly
perswaded
of
them
themselves
,
and
do
need
much
from
Christ
for
that
effect
,
that
so
they
may
publish
them
from
a
sure
perswasion
,
2
Cor.
4.13
.
Therefore
did
he
shew
himself
again
to
the
Disciples
,
who
were
,
most
part
(
if
not
all
)
of
them
,
to
publish
these
glad
tidings
throughout
the
world
.
3.
Christs
presence
,
and
manifestations
of
himselfe
,
are
not
restricted
to
any
one
place
;
but
where
ever
his
people
are
,
there
he
will
manifest
himselfe
as
they
need
;
for
,
Jesus
shewed
himselfe
to
the
Disciples
at
the
Sea
of
Tiberias
,
as
well
as
at
Jerusalem
,
from
whence
they
were
now
returned
,
for
reasons
to
be
after
mentioned
.
4.
The
particular
passages
and
circumstances
of
Christs
manifesting
of
himselfe
to
his
people
ought
to
be
narrowly
observed
and
taken
notice
of
,
as
being
full
of
rich
use
and
instruction
;
Therefore
doth
John
,
who
was
an
eye-witnesse
,
undertake
here
to
describe
them
,
and
on
this
wise
shewed
he
himselfe
.
Verse
2.
There
were
together
Simon
Peter
,
and
Thomas
called
Didymus
,
and
Nathaneel
of
Cana
in
Galilee
,
and
the
sonnes
of
Zebedee
,
and
two
other
of
his
Disciples
.
3.
Simon
Peter
saith
unto
them
,
I
go
a
fishing
,
They
say
unto
him
,
We
also
go
with
thee
.
They
went
forth
,
and
entred
into
a
ship
immediatly
,
and
that
night
they
caught
nothing
.
The
particular
Narration
of
this
appearing
and
manifestation
may
be
branched
out
in
these
heads
.
1.
The
antecedents
thereof
,
v.
2
,
3.
2.
His
appearing
unto
them
though
unknown
,
and
his
conference
with
them
,
v.
4
,
5.
3.
The
way
how
he
manifests
and
makes
himselfe
known
unto
them
,
v
,
6
,
7.
—
4.
Some
particular
effects
and
consequents
of
this
manifestation
,
before
his
conference
with
Peter
,
v.
—
7
,
8
,
9
,
10
,
11
,
12
,
13
,
14.
5.
His
conference
with
Peter
,
v.
15.
—
23.
In
these
verses
,
the
antecedents
of
his
shewing
himselfe
are
recorded
,
That
these
seven
Disciples
being
together
,
they
do
upon
Peters
motion
,
go
a
fishing
,
wherein
they
labour
all
night
without
any
successe
.
As
for
these
seven
,
four
of
them
were
called
to
be
Apostles
,
and
so
it
may
be
,
were
the
two
,
who
are
not
named
;
As
for
Nathaneel
,
(
of
whom
chap.
1.
45
,
&c.
)
we
do
not
finde
him
to
be
one
of
them
,
unlesse
under
another
name
,
(
as
some
suppose
he
was
called
Bartholomew
)
but
only
a
Disciple
and
follower
of
Christ
.
And
as
for
their
society
and
being
together
at
this
time
,
rather
then
others
of
the
Apostles
,
we
need
not
curiously
enquire
concerning
it
.
It
is
sufficient
to
know
that
these
named
were
countrey-men
of
Galilee
,
and
so
may
we
judge
of
the
other
two
,
and
so
they
had
occasion
to
be
more
frequently
together
,
and
are
now
met
at
this
time
,
and
that
,
as
would
appear
at
Peters
house
,
who
makes
the
motion
of
following
his
trade
.
It
is
also
to
be
marked
,
that
this
overture
,
propounded
by
Peter
,
and
embraced
by
the
rest
,
of
returning
to
their
former
calling
,
did
not
proceed
from
their
distrust
and
quitting
of
their
ministerial
calling
,
for
we
are
not
so
to
conceive
of
them
who
were
already
endowed
with
the
Holy
Ghost
in
some
measure
,
chap.
20.22
.
But
the
true
cause
was
,
that
being
only
designed
,
not
yet
actually
employed
,
nor
fully
endowed
for
that
calling
,
till
the
Spirit
was
more
fully
poured
forth
upon
them
,
and
these
fourty
dayes
after
the
resurrection
of
Christ
,
being
set
apart
for
their
confirmation
in
the
faith
of
his
resurrection
,
by
his
frequent
appearing
unto
them
,
and
for
their
further
instruction
by
Christ
,
in
the
matters
of
the
Kingdome
of
God
,
which
they
were
afterward
to
publish
,
Acts
1.3
.
And
they
,
at
this
time
being
returned
from
Jerusalem
to
Galilee
,
to
keep
that
meeting
which
Christ
had
appointed
in
Galilee
,
of
which
Matth.
28.7
,
16
,
17.
they
did
lawfully
go
about
their
ordinary
employment
,
till
the
day
of
the
meeting
came
.
However
,
Christ
took
occasion
of
this
to
manifest
himselfe
.
Doctrine
1.
The
most
special
and
remarkable
manifestations
of
Christ
to
his
people
,
are
given
them
when
they
are
together
;
for
,
There
were
together
,
Simon
Peter
,
&c.
And
albeit
Peter
made
a
motion
for
himselfe
,
I
go
a
fishing
,
which
might
have
separated
them
,
yet
providence
keeps
and
sends
them
along
together
,
till
this
manifestation
come
.
2.
It
is
a
commendable
duty
,
in
these
who
are
made
sensible
of
their
losse
by
being
absent
from
the
societies
of
Saints
,
to
attend
them
more
constantly
afterwards
;
for
,
here
we
finde
Thomas
constantly
continuing
in
the
company
of
the
rest
of
the
Disciples
.
3.
Christ
doth
not
esteem
of
men
,
nor
deal
with
them
,
according
as
they
are
of
note
among
others
,
providing
they
be
honest
and
Disciples
indeed
;
for
,
it
is
marked
to
the
commendation
of
two
other
of
his
Disciples
,
that
they
were
together
with
the
rest
,
and
Christ
sheweth
himselfe
to
them
as
to
the
rest
,
though
their
names
be
not
expressed
,
as
the
rests
are
.
4.
It
is
the
will
of
Christ
,
that
his
followers
do
not
neglect
their
lawful
calling
,
(
though
never
so
base
)
as
they
may
overtake
it
;
And
in
going
about
their
lawful
callings
,
they
may
expect
special
manifestations
of
Christ
;
for
,
it
is
commendable
in
them
,
that
they
cast
not
off
their
mean
calling
,
but
Peter
saith
,
I
go
a
fishing
,
and
they
say
unto
him
,
we
also
go
with
thee
,
and
they
went
forth
,
and
entred
into
a
ship
immediately
.
And
it
is
while
they
are
about
this
employment
,
that
Christ
sheweth
himselfe
to
them
.
5.
The
children
of
the
Lord
are
subject
to
the
same
difficulties
,
of
earning
their
daily
bread
,
and
of
hazard
,
toile
and
difficulties
in
their
calling
,
with
others
;
That
so
they
may
know
they
are
by
nature
of
Adams
stock
as
well
as
others
,
and
may
not
expect
singular
lots
in
outward
things
:
for
,
his
Disciples
are
put
to
earn
their
bread
by
fishing
,
and
they
are
put
to
work
at
it
all
night
,
not
for
fear
,
but
because
it
was
the
fittest
season
;
and
they
work
so
hard
,
as
they
must
strip
themselves
almost
naked
(
as
appeareth
v.
7.
)
through
heat
;
And
all
this
for
their
livelyhood
,
and
oft-time
with
little
profit
,
as
after
followeth
.
6.
It
may
please
the
Lord
,
oft-times
,
to
deny
his
people
successe
in
their
lawful
employments
;
And
that
either
,
when
their
hearts
are
too
eager
and
keen
upon
the
world
,
he
doth
justly
crosse
them
,
to
teach
them
mortification
and
sobriety
:
Or
,
because
if
successe
were
constant
,
God
would
not
be
so
clearly
seen
in
his
bounty
,
and
therefore
he
crosseth
,
that
we
may
acknowledge
him
more
;
Or
,
because
he
is
to
appear
eminently
for
his
people
,
therefore
he
makes
way
for
his
appearing
,
by
denying
successe
upon
their
endeavours
:
As
here
,
skilled
fishers
,
well
acquaint
with
this
lake
,
and
the
way
of
speeding
in
it
,
do
that
night
catch
nothing
.
And
this
maketh
way
for
his
after
prospering
of
them
in
a
miraculous
manner
.
Ver.
4.
But
when
the
morning
was
now
come
,
Jesus
stood
on
the
shore
:
but
the
Disciples
knew
not
that
it
was
Jesus
.
5.
Then
Jesus
saith
unto
them
,
Children
,
have
ye
any
meat
?
They
answered
him
,
No.
The
second
branch
of
this
Narration
,
contains
Christs
shewing
himselfe
unto
them
upon
the
shore
in
the
morning
,
though
they
do
not
know
him
,
v.
4.
Together
with
his
conference
with
them
before
they
knew
him
;
Wherein
,
dealing
with
them
as
a
stranger
,
and
one
coming
to
buy
fishes
,
he
draweth
out
a
confession
of
their
bad
successe
,
v.
5.
And
as
this
his
appearing
,
though
unknown
,
made
way
for
his
manifesting
of
himselfe
,
So
this
conference
makes
way
for
the
miracle
whereby
he
discovered
himselfe
.
Doct.
1.
It
is
usual
for
Christ
,
to
make
use
of
his
peoples
difficulties
,
as
a
preparation
to
some
special
manifestations
of
himselfe
;
for
,
so
finde
they
here
,
that
night
they
caught
nothing
,
v.
3.
But
when
the
morning
was
now
come
,
Jesus
stood
on
the
shore
.
1.
As
for
not
knowing
of
him
,
I
will
not
determine
,
whether
it
was
because
of
the
darknesse
,
(
it
being
but
yet
morning
)
together
with
their
distance
from
Christ
,
being
about
two
hundred
cubits
,
v.
8.
or
by
reason
of
some
extraordinary
restraining
of
their
sight
and
discerning
for
a
time
:
But
it
may
teach
us
,
that
Christ
is
not
alwaies
discerned
when
he
is
present
,
and
it
is
one
mercy
to
enjoy
his
company
,
and
another
to
know
indeed
that
it
is
he
:
for
,
Jesus
stood
on
the
shore
:
but
the
disciples
knew
not
that
it
was
Jesus
,
and
they
after
conferre
with
him
as
with
a
stranger
.
3.
When
Christ
is
about
to
manifest
himselfe
for
his
people
,
he
will
not
only
have
them
empty
,
but
will
have
the
sense
of
it
renewed
;
for
,
saith
he
,
Children
have
ye
any
meat
?
The
word
signifieth
what
is
eaten
with
bread
,
as
fish
,
flesh
,
&c.
and
here
it
is
taken
for
fishes
;
And
here
,
he
propounds
this
question
not
enquiring
as
one
caring
for
their
eating
,
but
he
deals
as
a
stranger
coming
to
buy
,
that
so
he
may
draw
out
a
sensible
confession
of
their
want
,
to
make
way
for
the
following
miracle
,
They
answered
him
,
no.
4.
It
is
commendable
in
neighbours
,
or
these
who
have
occasion
to
converse
and
traffick
together
,
that
they
entertain
a
good
correspondence
,
by
courteous
,
familiar
,
and
discreet
expressions
one
to
another
;
Therefore
,
saith
Christ
,
Children
,
have
ye
any
meat
?
And
he
useth
this
compellation
here
,
not
as
one
made
known
to
them
,
to
point
out
his
familiar
respects
unto
,
and
care
of
them
,
as
a
Father
hath
of
his
little
children
;
but
as
the
courteous
and
familiar
expressions
of
neighbours
in
these
places
.
Ver.
6.
And
he
said
unto
them
,
cast
the
net
on
the
right
side
of
the
ship
,
and
ye
shall
finde
.
They
cast
therefore
,
and
now
they
were
not
able
to
draw
it
for
the
multitude
of
fishes
.
7.
Therefore
that
Disciple
whom
Jesus
loved
,
saith
unto
Peter
,
It
is
the
Lord.
—
The
third
branch
of
this
Narration
contains
the
way
how
he
came
to
make
himselfe
known
unto
them
.
He
,
having
drawn
out
a
confession
of
their
want
and
ill
successe
,
adviseth
them
where
to
cast
out
the
net
,
promising
them
successe
:
which
they
obey
(
not
because
they
knew
him
as
yet
,
but
because
they
are
not
willing
to
neglect
any
opportunity
or
counsel
,
or
possibly
because
they
have
supposed
him
to
have
skill
)
and
get
a
great
draught
,
v.
6.
And
by
this
he
is
first
discerned
by
John
,
and
by
him
Peter
is
informed
,
v
7.
—
which
is
not
to
be
understood
as
secluding
the
rest
,
(
for
they
come
also
,
v.
8.
)
but
he
speak
it
in
audience
of
all
to
Peter
as
being
nearest
him
,
or
Peter
is
only
marked
to
be
spoken
to
,
because
of
his
singular
fact
upon
this
information
.
Doctrine
1.
Christ
our
Mediatour
is
true
God
,
and
hath
a
providence
over
all
the
creatures
;
even
the
fish
of
the
sea
are
under
his
feet
,
and
he
knoweth
where
they
swim
,
and
can
command
and
bring
them
to
his
peoples
hands
,
when
he
pleaseth
;
for
,
he
knoweth
where
the
fishes
are
to
be
found
,
as
having
brought
them
(
as
appears
)
from
some
other
part
of
the
lake
,
to
the
place
where
they
so
long
sought
and
found
none
.
Cast
the
net
on
the
right
side
of
the
ship
and
ye
shall
finde
.
2.
When
Christ
is
about
to
do
great
things
for
his
people
,
yet
he
will
not
have
them
neglecting
means
and
endeavours
;
for
,
though
he
bring
the
fish
to
their
hand
,
yet
he
will
not
cast
them
into
the
ship
,
but
commands
them
to
cast
the
net
.
3.
These
to
whom
the
bad
successe
of
their
toile
is
blessed
,
they
will
become
tractable
thereby
,
and
will
be
ready
to
hearken
to
counsel
;
for
,
the
Disciples
,
toiled
with
labour
and
bad
successe
all
night
,
do
hearken
to
the
counsel
of
a
supposed
stranger
,
They
cast
therefore
.
4.
Christ
suffered
no
decay
of
his
power
by
his
sufferings
and
death
,
but
is
as
able
to
work
wonders
,
and
do
for
his
people
,
as
ever
;
for
,
as
before
he
had
wrought
such
a
wonder
as
this
,
Luke
5.5
,
6.
so
here
again
,
after
his
resurrection
,
and
now
they
were
not
able
to
draw
it
for
the
multitude
of
fishes
.
5
Christ
is
not
only
a
God
near
hand
,
but
a
God
a
far
off
also
,
and
can
do
as
much
for
his
people
at
a
distance
,
as
when
he
is
nearer
hand
them
;
for
,
Luke
5.
he
wrought
the
like
miracle
when
he
was
with
them
,
now
he
works
this
when
he
is
upon
the
shore
,
and
they
in
the
ship
.
6.
Christ
did
afford
this
miraculous
successe
,
beyond
any
thing
they
not
only
met
with
,
but
could
expect
in
their
ordinary
diligence
;
Not
to
give
his
people
any
ground
of
expecting
constantly
such
allowances
in
outward
things
;
but
,
as
to
confirme
by
this
(
as
by
other
proofes
)
that
he
is
true
God
,
and
to
perswade
them
that
his
allowances
and
workings
are
liberal
,
like
himselfe
;
So
also
,
to
teach
his
people
,
by
this
and
the
like
instances
,
that
he
could
wonderfully
provide
outward
things
for
them
,
if
it
were
for
their
good
.
As
here
,
the
Disciples
finde
,
they
were
not
able
to
draw
it
for
the
multitude
of
fishes
.
And
this
should
teach
beleevers
to
rest
contented
with
the
ordinary
allowances
which
their
wise
and
al-sufficient
Lord
carveth
out
unto
them
.
7.
As
Christ
will
not
alwaies
keep
himselfe
as
a
stranger
,
but
will
be
known
to
his
people
;
So
he
takes
pleasure
to
make
himselfe
known
unto
his
people
by
a
good
turn
done
for
them
;
for
,
at
last
he
makes
himselfe
known
,
and
it
is
by
this
miraculous
allowance
,
compared
with
the
like
miracle
,
Luk.
5.
that
John
knew
him
.
8.
Christs
working
will
speak
for
it selfe
;
and
a
right
discerner
will
know
him
by
his
working
,
though
he
should
never
speak
one
word
,
to
tell
what
he
is
;
for
,
Therefore
that
disciple
said
,
it
is
the
Lord
,
though
he
had
not
told
so
much
.
9.
Love
to
Christ
and
feeding
on
the
sense
of
his
love
,
will
help
a
Disciple
to
discern
and
know
him
,
as
soon
as
any
;
for
,
it
is
that
disciple
whom
Jesus
loved
,
who
first
knew
,
it
is
the
Lord
.
10.
What
ever
singular
excellency
there
be
in
any
disciples
,
it
floweth
not
from
any
thing
in
themselves
,
but
from
Christs
love
to
them
;
for
,
it
was
because
he
was
that
disciple
whom
Jesus
loved
,
that
it
is
given
him
to
love
,
and
know
the
Lord
.
11.
Such
as
are
dignified
with
any
ability
to
discern
Christ
,
ought
to
be
communicative
thereof
,
for
the
good
of
others
;
for
,
that
disciple
said
unto
Peter
,
it
is
the
Lord
.
Ver.
7.
—
Now
when
Simon
Peter
heard
that
it
was
the
Lord
,
he
girt
his
fishers
coat
unto
him
,
(
for
he
was
naked
)
and
did
cast
himselfe
into
the
Sea
.
8.
And
the
other
disciples
came
in
a
little
ship
(
for
they
were
not
far
from
land
,
but
as
it
were
two
hundred
cubits
)
dragging
the
net
with
fishes
.
In
the
fourth
branch
of
this
Narration
,
some
particular
effects
and
consequents
following
upon
this
manifestation
of
Christ
,
before
his
conference
with
Peter
,
are
recorded
,
to
v.
14.
together
with
Johns
account
of
the
number
and
order
of
this
manifestation
,
v.
14.
The
first
effect
of
Christs
manifestation
,
is
their
coming
to
land
to
him
,
after
they
knew
it
was
he
,
Peter
,
waiting
for
nothing
but
that
he
come
not
naked
,
doth
cast
himselfe
into
the
sea
,
to
come
to
Christ
,
v.
—
7.
The
rest
come
so
fast
as
they
can
,
without
neglecting
the
benefit
conferred
upon
them
by
Christ
.
Therefore
,
they
make
hast
to
come
in
a
little
ship
,
(
which
it
seems
stood
beside
the
other
,
)
seeing
it
would
come
sooner
then
the
greater
vessel
,
and
do
drag
the
net
with
fishes
after
them
,
v.
8.
As
for
Peters
coming
,
we
are
not
to
conceive
that
he
came
walking
miraculously
on
the
sea
,
for
we
are
not
to
multiply
miracles
needlesly
:
Nor
yet
that
he
could
wade
,
seeing
they
were
at
some
distance
from
the
shore
,
and
the
sea
so
deep
as
to
carry
a
ship
with
all
those
men
and
their
fishing
instruments
:
But
that
he
cast
himself
into
the
Sea
,
to
come
swimming
.
Doctrine
,
1.
A
sight
of
Christ
is
inviting
and
alluring
,
and
will
make
these
who
know
him
,
come
to
him
;
As
here
,
they
all
come
when
they
know
him
.
2.
In
the
Church
of
Christ
,
and
even
among
Disciples
and
Apostles
,
there
is
great
variety
of
tempers
and
dispositions
and
endowments
;
Every
one
hath
not
alike
perfectione
in
the
same
degree
,
nor
is
it
to
be
expected
that
all
will
be
alike
,
though
all
may
be
sincere
and
approved
;
for
,
here
,
John
is
most
eminent
in
discerning
Christ
,
Peter
is
most
forward
in
zeal
,
and
yet
all
do
willingly
come
to
Christ
.
3.
One
Disciple
may
outstrip
another
in
expressions
of
forwardnesse
and
zeal
,
who
yet
cometh
not
behinde
him
,
either
in
knowledge
or
solide
love
;
for
,
here
John
is
eminent
in
knowledge
,
and
was
a
true
lover
of
Christ
,
and
yet
Peter
outstrips
him
in
this
expression
of
affection
;
which
flowed
,
partly
,
from
his
natural
disposition
,
and
,
partly
,
from
the
sense
of
his
late
fall
.
4.
The
shortest
cut
will
seem
far
about
,
if
a
nearer
could
be
had
,
to
a
soul
filled
with
zeal
and
desire
to
be
at
Christ
;
for
,
so
did
appear
in
Peter
,
who
could
not
stay
on
a
ship
,
though
he
could
come
but
little
sooner
by
swimming
.
5.
Zeal
will
make
a
man
,
when
he
seeth
Christ
,
forget
and
quit
all
,
to
be
at
him
;
for
,
Peter
waits
not
upon
the
draught
of
fishes
,
but
when
he
heard
that
it
was
the
Lord
,
he
girt
his
fishers
coat
to
him
(
for
he
was
naked
)
and
did
cast
himselfe
into
the
sea
.
He
only
stayed
that
he
might
not
come
naked
,
and
girt
his
coat
to
him
that
it
might
not
hinder
him
,
nor
he
lose
it
,
in
swimming
.
6.
To
swim
through
deep
seas
(
if
it
were
of
blood
)
to
be
at
Christ
,
is
a
sweet
way
to
a
zealous
man
,
if
it
should
bring
him
a
moment
sooner
then
another
mean
;
for
,
therefore
did
Peter
willingly
cast
himselfe
into
the
sea
.
7.
Affection
unto
Christ
doth
not
warrant
men
needlesly
to
cast
away
his
benefits
,
or
neglect
his
bountiful
providence
in
outward
things
,
providing
,
they
omit
no
diligence
to
come
to
Christ
;
for
,
so
much
doth
the
practice
of
the
rest
of
the
Disciples
teach
,
who
indeed
came
,
but
dragging
the
net
with
the
fishes
.
And
this
their
carriage
is
justified
both
by
Christs
command
,
v.
10.
and
Peters
own
practice
,
v.
11.
and
albeit
both
he
be
commendable
in
his
way
,
and
they
in
theirs
,
and
yet
in
some
circumstances
they
are
contrary
to
other
:
Yet
these
may
be
very
consistent
,
if
we
mark
these
particulars
.
1.
Christ
doth
approve
of
all
who
sincerely
endeavour
to
come
to
him
,
and
who
lay
no
impediments
in
their
own
way
,
nor
follow
their
lawfull
employments
for
a
by-end
,
albeit
all
be
not
alike
speedy
and
forward
;
for
,
both
are
approved
that
they
come
,
and
they
also
though
they
come
not
so
soon
as
Peter
,
because
they
make
no
wilf●ll
delay
,
but
take
a
little
ship
that
they
might
come
the
sooner
,
seeing
they
might
hazard
in
it
,
being
not
far
from
land
,
&c.
And
their
aime
in
bringing
the
net
with
them
,
was
not
so
much
to
enrich
themselves
,
as
that
they
might
not
lose
what
providence
had
brought
unto
them
.
2.
The
sincerity
,
and
desire
of
Saints
to
be
at
Christ
,
is
not
to
be
measured
,
by
what
at
some-time
themselves
or
others
attain
unto
;
for
,
this
was
an
extraordinary
gale
of
affection
in
Peter
,
not
at
all
times
attained
by
himselfe
,
and
therefore
it
doth
not
defame
them
,
who
follow
the
ordinary
way
of
expressing
affection
unto
Christ
in
such
cases
.
3.
Some
may
the
more
warrantably
expresse
their
affection
to
Christ
,
by
neglecting
at
some
time
all
other
affairs
,
that
they
have
others
to
do
them
for
them
,
and
so
they
do
not
miscarry
through
their
laying
them
by
;
for
,
Peter
might
the
more
safely
leave
all
and
come
to
Christ
,
that
there
were
others
sufficient
to
bring
the
draught
to
land
.
Otherwise
it
had
not
been
commendable
in
him
to
leave
them
,
and
it
had
been
their
sin
,
if
all
had
done
as
Peter
did
.
Though
this
also
must
be
added
,
that
however
men
have
others
to
do
affairs
for
them
,
yet
that
will
not
warrant
them
alwaies
to
neglect
a
worldly
calling
,
(
if
that
be
their
station
)
though
at
sometimes
it
may
.
4.
It
were
safe
for
us
to
conjoyne
both
these
practices
,
as
pointing
out
our
duty
,
in
relation
to
several
times
,
and
to
make
Peters
practice
of
leaving
all
,
our
rule
in
extraordinary
cases
and
times
,
and
when
we
are
called
to
forsake
all
:
As
Peter
had
some
reason
to
be
forward
now
above
the
rest
,
because
of
his
foule
fall
.
And
to
make
their
practice
our
rule
in
ordinary
cases
,
and
so
to
follow
duty
and
have
a
care
of
worldly
affairs
,
as
they
do
not
sinfully
retard
us
from
coming
unto
Christ
.
5.
In
our
ordinary
walking
also
the
conjoyning
of
these
practices
would
make
compleat
Christians
;
to
be
like
Peter
in
our
affections
,
above
,
(
as
no
doubt
they
also
were
)
and
undervaluing
these
temporary
things
about
which
we
must
(
notwithstanding
)
be
necessarily
taken
up
,
and
being
ready
to
abandon
and
forsake
them
when
called
so
to
do
,
as
he
did
.
And
to
be
like
them
in
our
outward
carriage
,
conscientiously
following
duty
in
obedience
to
a
command
.
Verse
9.
Assoone
then
as
they
were
come
to
land
,
they
saw
a
fire
of
coales
there
,
and
fish
laid
thereon
,
and
bread
.
The
next
consequent
recorded
here
,
is
,
his
preparation
for
their
dineing
with
him
,
which
they
observed
,
when
they
came
to
land
,
and
which
it
seems
he
did
by
miracle
.
Whence
learn
,
1.
Christ
can
afford
wonders
on
all
hands
,
where
he
is
,
to
his
people
;
And
it
is
no
strange
thing
,
where
he
cometh
,
to
see
wonders
and
mercies
heaped
one
upon
another
:
for
,
here
,
after
a
miracle
at
sea
,
they
meet
another
mercy
miraculously
provided
at
land
:
Assoone
then
as
they
were
come
to
land
,
they
saw
a
fire
of
coales
there
,
and
fish
laid
thereon
,
and
bread
.
2.
Christ
delights
to
prove
and
manifest
his
God-head
and
power
,
in
shewing
kindenesse
,
and
letting
out
needful
favours
upon
his
people
;
for
,
being
to
prove
his
God-head
,
he
chooseth
to
give
a
proofe
of
it
,
by
giving
them
food
,
which
now
they
needed
,
rather
then
by
any
other
extraordinary
work
.
3.
Christ
hath
a
very
tender
respect
to
the
meanest
necessities
of
his
people
,
to
see
to
the
supply
thereof
;
Therefore
hath
he
fish
and
bread
ready
for
them
,
who
had
been
at
hard
labour
all
night
.
4.
Albeit
Christ
binde
us
to
the
use
of
lawful
means
;
Yet
he
hath
given
abundant
proofe
that
he
needs
none
of
our
diligence
to
provide
for
us
,
but
can
do
it
without
us
;
that
so
we
may
not
cease
to
trust
him
,
when
either
we
are
debarred
from
the
use
of
means
,
or
they
do
not
succeed
with
us
:
Therefore
,
albeit
he
tied
them
to
fishing
,
yet
when
they
come
to
land
,
he
lets
them
see
he
can
feed
them
without
any
of
their
provision
,
They
saw
a
fire
of
coals
there
,
and
fish
laid
thereon
,
and
bread
.
Ver.
10.
Jesus
saith
unto
them
,
bring
of
the
fish
which
we
have
now
caught
.
11.
Simon
Peter
went
up
,
and
drew
the
net
to
land
full
of
great
fishes
,
an
hundred
and
fifty
and
three
:
and
for
all
there
were
so
many
,
yet
was
not
the
net
broken
.
The
third
consequent
recorded
,
is
,
the
discovery
of
the
reality
and
greatnesse
of
the
miracle
wrought
for
them
:
Christ
,
before
he
dine
with
them
,
will
have
the
Disciples
(
who
had
come
to
him
,
and
left
net
and
all
so
soon
as
they
got
it
so
near
the
shore
,
as
the
sea
could
not
take
it
away
)
to
bring
of
the
fishes
they
had
caught
,
which
they
obeying
,
do
finde
there
were
a
great
many
fishes
,
and
yet
the
net
not
broken
,
as
formerly
it
had
been
in
the
like
case
,
Luke
5.6
.
Christs
end
in
bidding
bring
of
the
fishes
,
was
not
chiefly
for
their
present
eating
,
(
seeing
he
had
already
provided
for
them
,
v.
9.
)
though
it
may
be
,
also
,
he
allowed
this
,
that
their
tast
of
the
fish
,
as
well
as
the
sight
of
the
multitude
thereof
,
might
confirme
and
assure
them
it
was
a
real
miracle
,
and
the
original
Word
,
here
rendred
fish
,
is
not
against
that
sense
.
But
his
chief
end
was
to
feed
their
mindes
with
a
sight
of
the
greatnesse
and
reality
of
the
miracle
,
before
he
fed
their
bodies
;
for
so
much
doth
their
observation
,
v.
11.
point
out
to
us
.
And
while
this
going
up
(
to
wit
,
into
the
ship
,
that
he
might
come
at
the
net
)
and
drawing
the
net
to
land
,
is
ascribed
unto
Peter
only
,
it
is
not
to
be
understood
,
as
if
he
alone
did
it
,
but
he
only
is
mentioned
,
because
of
his
forwardnesse
to
give
obedience
,
as
he
had
been
formerly
forward
to
come
to
Christ
.
Doct.
1.
Christ
will
not
be
wanting
to
give
evidence
how
well
he
approves
of
his
peoples
following
of
a
lawful
calling
,
and
that
they
have
a
care
of
their
outward
enjoyments
,
in
their
own
place
;
for
,
here
,
his
command
justifieth
them
who
brought
the
net
along
with
them
,
v.
8.
in
that
when
all
have
left
it
,
as
well
as
Peter
,
he
bids
them
bring
of
the
fish
;
And
Peter
,
by
his
obedience
to
the
command
,
doth
also
clear
,
that
he
accounted
it
no
cause
of
reproach
,
that
they
left
it
out
formerly
,
as
he
did
.
2.
Christ
is
a
great
esteemer
of
peoples
diligence
and
using
of
means
,
and
of
his
goodnesse
will
ascribe
all
that
he
doth
for
them
to
their
diligence
;
that
so
they
may
be
encouraged
(
not
to
conceit
of
it
,
but
)
to
continue
in
it
;
for
,
albeit
he
gave
them
these
fish
by
miracle
,
yet
in
regard
of
their
casting
out
the
net
,
and
dragging
it
to
land
,
he
ascribes
it
all
to
them
,
Bring
of
the
fish
,
which
ye
have
now
caught
.
3.
When
Disciples
have
seen
much
of
Christ
in
his
working
,
they
need
yet
a
more
particular
observation
thereof
,
that
they
may
see
and
consider
his
glory
more
distinctly
,
and
they
may
be
affected
of
new
with
it
,
and
it
may
take
more
deep
impression
in
their
mindes
:
Therefore
,
albeit
they
had
seen
and
known
Christ
already
by
this
miracle
,
v.
6
,
7.
yet
for
these
causes
will
he
have
them
bring
of
the
fish
,
that
they
may
look
again
,
and
more
distinctly
and
narrowly
upon
the
miracle
.
4.
To
be
taken
up
with
the
serious
and
distinct
observation
of
Christs
working
,
is
more
useful
and
refreshful
to
right
discerners
,
then
to
enjoy
his
bodily
presence
,
and
then
bodily
refreshment
to
hungry
men
;
Therefore
,
now
,
when
they
are
in
Christs
company
,
and
are
going
to
dine
who
(
it
seems
)
had
fasted
long
,
yet
Christ
sent
them
away
for
a
time
,
from
himselfe
,
and
from
their
meat
,
to
go
observe
the
miracle
,
Bring
of
the
fish
,
which
ye
have
now
caught
.
5.
True
love
,
which
draws
disciples
to
hasten
to
be
at
Christ
,
will
also
make
them
prompt
and
nimble
in
obeying
his
commands
;
for
,
as
Peter
was
eminent
in
his
hast
to
be
at
Christ
;
so
now
he
is
noted
as
eminent
in
going
about
what
is
enjoyned
:
and
therefore
he
is
only
named
,
Simon
Peter
went
up
,
and
drew
the
net
to
land
.
6.
As
affection
to
Christ
will
elevate
disciples
mindes
above
the
world
and
the
things
of
it
;
so
in
their
following
of
a
calling
,
the
chief
and
greatest
beauty
that
they
will
see
in
it
,
is
that
Christ
hath
commanded
it
,
and
therefore
they
will
follow
it
,
but
with
their
heart
above
it
;
for
,
so
much
may
we
learn
from
this
practice
of
Peter
,
conjoyned
with
his
former
practice
,
v.
7.
In
the
first
,
he
gave
proof
,
how
far
his
heart
was
above
these
things
,
and
here
he
gives
proof
how
beautiful
that
service
is
when
commanded
by
Christ
.
7.
Most
strict
observation
and
enquiry
about
Christs
working
,
will
never
diminish
his
glory
,
but
will
contribute
to
set
out
more
distinctly
the
greatnesse
of
his
power
and
liberality
;
for
,
before
they
only
found
the
net
full
,
so
that
they
could
not
draw
it
,
v
6.
now
they
finde
distinctly
that
it
was
full
of
great
fishes
,
and
not
of
other
trash
,
which
might
have
fallen
into
the
net
;
and
particularly
,
that
there
were
an
hundred
and
fifty
and
three
.
8.
The
more
distinctly
men
do
consider
Christs
works
,
they
will
only
finde
them
the
more
wonderful
,
but
they
will
finde
a
wonder
in
a
wonder
in
them
;
for
,
beside
the
great
number
of
fish
,
it
is
marked
as
a
new
wonder
,
and
for
all
there
were
so
many
,
yet
was
not
the
net
broken
,
as
it
had
been
in
the
like
case
formerly
,
Luke
5.6
.
though
the
Original
word
,
being
the
same
here
and
there
,
doth
evidence
that
it
was
a
net
of
the
same
kinde
.
Only
it
is
to
be
marked
,
that
as
there
the
greatnesse
of
the
miracle
is
pointed
out
by
the
breaking
of
the
net
;
so
here
it
is
amplified
from
this
new
wonder
,
that
the
net
brake
not
;
to
teach
us
,
that
Christ
manifests
his
power
,
sometime
one
way
,
and
sometime
another
,
as
he
pleaseth
,
and
that
he
will
not
be
limited
by
us
in
the
way
of
his
working
.
Verse
12.
Jesus
saith
unto
them
,
Come
and
dine
.
And
none
of
the
disciples
durst
ask
him
,
Who
art
thou
?
knowing
that
it
was
the
Lord
.
13.
Jesus
then
cometh
,
and
taketh
bread
,
and
giveth
them
,
and
fish
likewise
.
The
fourth
Consequent
recorded
,
is
,
his
inviting
them
to
dine
,
with
their
going
about
it
;
betwixt
which
there
is
interlaced
,
the
Disciples
reverencing
of
him
,
who
,
albeit
they
had
yet
some
scruples
concerning
all
this
his
shewing
of
himself
,
which
his
speaking
to
them
,
and
assuring
them
that
it
was
he
,
would
easily
have
removed
;
Yet
,
being
perswaded
they
were
but
groundlesse
scruples
,
and
that
indeed
it
was
the
Lord
;
they
do
so
reverence
him
,
as
they
are
ashamed
to
trouble
him
with
such
questions
.
Whence
learn
1.
Christ
is
very
tender
even
of
the
bodies
of
his
people
,
and
alloweth
,
(
not
pampering
,
but
)
that
they
should
have
a
sober
and
moderate
care
of
them
,
as
being
the
Tabernacles
of
his
own
Spirit
;
Therefore
is
he
the
first
motioner
of
their
refreshing
their
bodies
,
Jesus
saith
unto
them
,
Come
and
dine
;
and
albeit
he
suspended
their
dinner
,
till
they
had
secured
their
purchase
,
and
had
observed
their
miracle
,
v.
14
,
11.
yet
now
he
will
conferre
none
with
them
,
till
they
had
dined
,
v.
15.
2.
Albeit
it
be
not
expresly
said
here
,
that
Christ
did
eat
with
them
,
as
it
is
,
Luke
24.42
,
43.
yet
it
is
implied
in
this
invitation
,
not
go
,
but
Come
and
dine
;
not
that
he
needed
meat
now
,
but
thereby
he
would
confirme
the
truth
of
his
Resurrection
;
And
,
as
by
the
former
miracle
,
he
proved
himself
true
God
;
so
by
this
he
would
prove
that
he
was
true
man
still
,
and
so
doth
teach
us
;
That
our
exalted
High
Priest
continueth
our
Kinsman
,
and
bone
of
our
bone
,
and
flesh
of
our
flesh
,
still
;
and
that
he
was
going
in
our
nature
to
take
possession
for
us
in
heaven
.
3.
Albeit
also
it
be
not
expressed
that
he
blessed
the
meat
,
or
gave
thanks
,
yet
it
is
to
be
understood
,
as
his
ordinary
practice
,
not
only
before
,
chap.
6.11
.
but
even
since
his
Resurrection
,
Luke
24.30
,
35.
Only
it
is
clear
here
,
that
he
giveth
it
still
,
to
teach
us
that
our
daily
bread
,
and
the
blessing
thereof
cometh
from
him
,
and
is
to
be
sought
from
him
continually
.
4.
Weak
beleevers
will
not
get
their
doubts
and
scruples
soon
overcome
,
even
when
they
know
they
are
wrong
;
for
,
they
knew
,
it
was
the
Lord
,
and
yet
they
had
some
doubts
which
would
have
put
them
to
enquire
,
who
art
thou
?
5.
Christ
is
so
condescending
,
as
to
judge
of
his
people
by
their
better
part
,
and
to
account
them
knowers
and
beleevers
,
who
yet
have
some
ignorance
and
doubtings
,
providing
they
approve
not
thereof
;
for
,
so
doth
John
record
them
,
as
knowing
that
it
was
the
Lord
,
though
they
had
these
doubts
.
6.
Albeit
the
best
way
to
refute
and
remove
the
meanest
doubt
be
,
to
lay
it
before
Christ
;
yet
it
is
a
commendable
duty
,
and
a
testimony
of
reverence
to
Christ
,
when
these
who
get
many
proofes
of
his
love
,
are
ashamed
to
own
their
unbelief
,
or
to
bring
it
out
as
a
real
doubt
,
when
it
assaults
them
;
but
do
either
suppresse
it
,
or
complain
of
it
as
unreasonable
;
for
,
knowing
that
it
was
the
Lord
,
none
of
the
disciples
durst
ask
him
,
Who
art
thou
?
They
are
ashamed
to
own
it
as
a
real
doubt
,
but
do
suppresse
it
;
And
indeed
,
however
they
might
have
complained
of
it
,
as
their
weaknesse
unto
Christ
,
yet
it
had
been
their
sin
,
to
have
given
any
consent
or
way
unto
it
,
as
this
question
would
import
they
had
.
Verse
14.
This
is
now
the
third
time
that
Jesus
shewed
himself
to
his
disciples
,
after
that
he
was
risen
from
the
dead
.
Unto
this
breach
of
the
Narration
,
John
subjoynes
a
remark
of
the
number
and
order
,
of
this
appearing
of
Christ
unto
them
,
and
that
it
was
the
third
in
order
,
since
his
Resurrection
,
the
other
two
being
recorded
,
chap.
19.20
,
26.
Only
it
is
to
be
understood
,
that
John
is
here
speaking
of
his
more
publick
appearings
,
to
all
or
many
of
his
disciples
together
.
Otherwise
,
before
this
he
had
appeared
oftner
,
to
Mary
,
to
Peter
,
the
disciples
going
to
Emmans
,
and
the
women
.
Doct.
1.
Christ
hath
abundantly
proven
the
truth
of
his
Resurrection
,
his
shewing
himself
frequently
to
his
disciples
,
being
as
so
many
witnesses
confirming
the
same
;
for
,
here
is
the
third
time
,
or
witnesse
proving
this
.
After
which
he
confirmed
it
further
,
on
the
Mount
of
Galilee
,
Matth.
28.18
.
and
at
Jerusalem
,
in
the
time
of
his
Ascension
,
Acts
1.
2.
Christs
tender
condescendence
again
and
again
,
to
remove
and
cure
his
peoples
unbelief
,
is
much
and
seriously
to
be
studied
and
taken
notice
of
;
Therefore
also
is
it
marked
,
that
now
the
third
time
he
shewed
himself
to
his
disciples
,
&c.
to
cure
their
unbelief
in
this
matter
,
3.
Christs
present
favours
should
be
a
mean
to
bring
his
former
mercies
to
remembrance
,
that
use
may
be
made
of
all
together
;
Therefore
also
doth
John
upon
this
occasion
,
thankfully
remember
the
former
,
and
record
that
this
is
now
the
third
time
that
Jesus
shewed
himself
to
his
disciples
,
after
that
he
was
risen
from
the
dead
.
Verse
15
So
when
they
had
dined
,
Jesus
saith
to
Simon
Peter
,
Simon
,
sonne
of
Jonas
,
lovest
thou
me
more
then
these
?
He
saith
unto
him
,
Yea
,
Lord
,
thou
knowest
that
I
love
thee
.
He
saith
unto
him
,
Feed
my
lambes
.
16.
He
saith
unto
him
again
the
second
time
,
Simon
son
of
Jonas
,
lovest
thou
me
?
He
saith
unto
him
,
Yea
,
Lord
,
thou
knowost
that
I
love
thee
.
He
saith
unto
him
,
Feed
my
sheep
.
17.
He
said
unto
him
the
third
time
,
Simon
sonne
of
Jonas
,
lovest
thou
me
?
Peter
was
grieved
,
because
he
said
unto
him
the
third
time
,
Lovest
thou
me
?
And
he
said
unto
him
,
Lord
,
thou
knowest
all
things
,
thou
knowest
that
I
love
thee
.
Jesus
saith
unto
him
,
Feed
my
sheep
.
In
the
fifth
branch
of
this
Narration
,
Christs
conference
with
Peter
is
recorded
,
and
that
both
concerning
himself
,
to
v.
20.
and
concerning
John
,
v.
20
,
21
,
22
,
23.
That
which
concernes
Peter
himself
,
seems
to
have
been
his
special
end
in
shewing
himself
at
this
time
,
(
as
his
general
end
was
,
to
confirme
the
truth
of
his
Resurrection
;
)
but
that
which
concerneth
John
,
was
only
occasionally
drawn
out
by
Peters
curiosity
.
Christs
conference
concerning
Peter
,
consists
of
two
parts
.
In
the
first
whereof
,
(
in
these
verses
)
Peter
,
upon
Profession
of
his
love
unto
Christ
,
is
restored
unto
,
and
confirmed
in
his
Apostolick
office
and
former
dignity
,
which
he
had
forfeited
by
his
foule
and
grosse
fall
.
Christs
threefold
question
concerning
Peters
love
,
tends
only
to
draw
out
a
threefold
answer
from
Peter
,
and
that
his
professed
repentance
might
be
as
frequent
as
his
denial
.
And
consequently
,
we
are
not
to
look
upon
Christs
threefold
injunction
to
Peter
,
to
feed
his
lambs
and
sheep
,
as
three
distinct
commands
,
enjoyning
divers
things
,
but
only
as
one
command
thrice
repeated
,
upon
occasion
of
his
threefold
answer
.
And
therefore
I
shall
take
them
together
in
drawing
observations
from
them
.
And
first
,
this
whole
purpose
,
with
the
dependance
thereof
upon
what
precedes
,
may
teach
in
general
,
1.
Apostacie
and
denial
of
Christ
,
though
even
out
of
weaknesse
in
a
time
of
strait
,
is
a
matter
full
of
hazard
,
and
brings
disciples
to
a
losse
not
easily
recovered
;
for
,
Peter
,
by
reason
of
his
fall
,
needs
a
kinde
of
restitution
,
and
a
confirmation
of
new
in
his
office
and
dignity
.
And
albeit
not
only
he
had
wept
bitterly
immediately
after
his
fall
,
but
Christ
;
after
his
Resurrection
,
and
before
this
time
,
had
caused
remember
him
in
particular
,
in
that
message
to
the
disciples
,
Mark
16.7
.
and
had
appeared
to
him
alone
,
Luke
24.34
.
yea
,
and
had
confirmed
him
in
his
office
with
the
rest
,
when
he
appeared
to
all
of
them
,
John
20.21
,
22.
yet
here
again
he
is
brought
publickly
on
a
stage
,
to
testifie
his
repentance
before
them
all
.
2.
When
Christ
doth
put
his
people
on
service
,
and
calls
for
evidences
of
their
love
to
him
,
he
first
prevents
them
with
proofes
of
himself
,
his
power
,
love
and
care
to
engage
them
to
their
duty
;
for
,
this
enquiry
after
Peters
love
,
and
his
engaging
him
to
service
,
was
not
till
after
he
had
given
proof
of
himself
by
the
miracle
,
and
when
they
had
dined
,
and
after
their
bodies
were
refreshed
by
him
.
Secondly
,
Christs
question
unto
Peter
,
and
the
thrice
repeating
,
and
way
of
propounding
it
,
may
teach
,
1.
Love
to
Christ
is
the
Christians
badge
,
and
he
is
a
Run-away
who
deserts
that
Standard
;
for
,
by
this
Christ
trieth
Peter
,
Simon
,
son
of
Jonas
,
lovest
thou
me
?
2.
Ministers
who
are
called
to
take
charge
of
Christs
children
and
stock
,
had
need
of
much
love
to
him
;
no
service
about
them
being
approven
,
if
it
flow
not
from
this
,
but
be
undertaken
for
by-respects
;
and
there
being
no
possibility
without
this
love
,
to
endure
the
many
blasts
they
will
meet
with
from
without
in
their
calling
,
nor
the
much
toile
they
will
have
,
even
with
,
and
from
the
flock
themselves
;
Therefore
is
the
enquiry
concerning
this
premitted
,
lovest
thou
me
?
as
a
needful
qualification
for
discharge
of
the
trust
committed
to
him
.
3.
Whatever
love
men
may
warrantably
professe
they
have
unto
Christ
,
yet
it
doth
not
allow
them
to
swell
in
their
own
eyes
because
of
it
,
or
because
of
any
dignity
conferred
upon
them
as
lovers
of
Christ
;
And
,
Saints
in
their
repenting
for
their
failings
,
should
look
back
to
the
low
estate
from
whence
Christ
raised
them
,
that
they
may
see
their
ingratitude
the
more
,
in
back-sliding
or
forsaking
him
;
Therefore
doth
he
guard
all
these
questions
with
this
designation
,
Simon
,
not
Peter
,
which
was
the
name
he
gave
him
,
chap.
1.42
,
and
,
sonne
of
Jonas
,
a
poor
fisherman
,
that
now
he
might
,
in
professingt
his
repentance
and
renewed
love
,
affect
his
hear
with
thoughts
of
his
low
estate
from
whence
he
was
exalted
,
and
to
which
Christ
might
justly
debase
him
again
,
and
leave
him
as
he
found
him
,
Simon
son
of
Jonas
:
And
that
in
professing
his
love
,
and
embracing
this
charge
,
he
might
still
remember
his
Original
.
4.
The
sense
of
the
Lords
peoples
backslidings
should
be
a
whet-stone
to
sharpen
their
love
to
Christ
,
and
to
make
them
not
content
to
return
to
a
formal
way
of
profession
after
their
foule
sl●ps
,
unless
there
be
a
new
edge
upon
them
,
to
recover
their
losses
,
and
prevent
the
like
failing
in
time
to
come
;
therefore
,
doth
he
enquire
particularly
at
Peter
,
lovest
thou
me
?
as
one
,
who
,
if
he
were
truly
recovered
,
ought
to
be
eminent
in
love
,
and
have
it
more
deeply
rooted
in
his
heart
,
that
he
slide
not
again
,
and
in
testimony
of
his
sense
of
Christs
kindnesse
,
who
looked
upon
him
after
his
fall
.
5.
True
repentance
ought
,
and
will
,
not
only
be
sincere
and
real
,
but
as
eminent
in
the
effects
thereof
,
as
sinners
fall
hath
been
;
Therefore
doth
he
pose
him
thrice
concerning
his
love
,
to
try
if
he
was
real
in
his
Profession
,
and
might
indeed
stand
to
it
,
and
that
his
threefold
profession
of
love
might
be
answerable
to
his
threefold
denial
.
6.
Such
as
have
fallen
grossely
in
an
houre
of
tentation
,
and
have
through
mercy
recovered
again
,
ought
yet
still
to
be
jealous
and
suspitious
of
themselves
,
as
having
grossely
given
the
lie
to
their
former
professions
;
for
,
so
much
also
doth
the
repetition
of
these
questions
teach
,
that
he
would
have
Peter
not
easily
trust
himself
in
the
like
profession
,
considering
how
well
he
had
said
before
,
when
yet
he
he
had
done
so
ill
.
And
so
Peter
takes
it
,
being
grieved
that
it
is
the
third
time
propounded
,
v.
17.
and
that
he
was
now
become
a
suspected
man
,
7.
Christ
at
last
propounds
this
question
with
a
comparative
qualification
,
lovest
thou
me
more
then
these
?
(
that
is
more
then
any
of
the
rest
do
love
me
,
)
not
so
much
pointing
out
,
that
a
fallen
and
restored
man
(
as
also
every
Saint
)
should
strive
to
out-strip
another
in
this
grace
;
as
reflecting
upon
his
former
conceit
of
himself
,
and
his
singular
undertaking
,
Matth.
26.33
.
and
it
may
be
,
also
,
reflecting
upon
his
late
forwardnesse
,
in
coming
out
of
the
ship
,
v.
7.
and
trying
if
,
because
of
that
,
he
would
boast
of
any
singular
love
to
him
.
And
so
,
with
the
offer
of
accepting
his
sincere
love
,
and
his
calling
for
it
,
he
rips
up
his
former
conceit
of
himself
:
and
so
it
teacheth
,
partly
,
That
the
evil
of
Saints
apostasies
and
defections
will
never
be
throughly
cured
,
by
any
returning
out
of
some
particular
evil
course
,
unlesse
the
fountain
,
cause
and
root
of
their
evils
be
cured
,
and
continually
abhorred
and
watched
over
;
Therefore
Christ
presents
that
to
him
which
had
occasioned
his
former
fall
to
see
what
he
thinks
of
it
,
and
if
it
did
continue
with
him
;
and
partly
.
That
Christ
alloweth
his
people
to
season
their
bitter
thoughts
of
their
own
evils
,
with
the
offer
of
his
love
and
acceptance
of
what
is
good
and
sincere
in
them
;
for
,
he
so
propounds
this
indirect
challenge
,
as
he
guards
it
with
an
ofter
of
his
present
acceptance
of
his
love
,
which
is
implied
in
the
question
.
8.
In
the
second
and
third
questions
,
Peter
,
having
in
his
answer
modestly
declined
to
make
any
comparisons
,
Christ
omits
this
qualification
,
and
propounds
the
question
simply
,
lovest
thou
me
?
To
teach
,
that
he
covereth
and
passeth
by
infirmities
,
when
he
seeth
us
convinced
of
them
Thirdly
,
as
for
Peters
threefold
answer
to
these
questions
,
we
need
not
curiously
distinguish
betwixt
the
word
in
the
question
whereby
Christ
expresseth
love
to
himself
,
as
signifying
a
greater
degree
of
love
,
and
the
word
used
by
Peter
in
his
answer
,
as
signifying
a
lesser
degree
,
and
that
as
he
would
not
compare
with
others
,
so
he
would
not
boast
of
the
measure
of
his
own
love
,
but
professeth
sincere
love
,
though
weak
.
For
Christ
in
his
third
question
useth
that
same
word
,
wherein
Peter
answers
.
And
if
any
distinction
ought
to
be
made
betwixt
the
expressions
,
Christ
by
using
both
in
his
enquiries
would
teach
us
,
That
he
takes
notice
of
,
and
is
willing
to
accept
of
lesser
degrees
of
sincere
love
,
as
well
as
of
greater
;
for
,
he
interrogates
concerning
both
,
implying
his
acceptance
of
either
;
and
,
that
even
such
as
are
sober
and
dare
not
professe
an
eminent
measure
of
love
to
Christ
,
but
only
some
weak
degree
of
it
,
had
yet
need
to
examine
if
they
be
sincere
and
real
,
even
in
that
they
professe
;
and
therefore
Christ
,
after
Peter
hath
changed
the
word
he
had
used
into
another
,
in
the
two
former
Answers
,
will
the
third
time
pose
him
,
if
he
dare
avow
the
sincerity
and
reality
of
what
he
professeth
.
And
upon
this
,
it
seems
,
Peter
was
grieved
,
v.
17.
that
not
only
he
had
enquired
the
third
time
,
but
had
also
called
in
question
that
weak
measure
of
love
he
had
professed
.
However
it
be
,
as
to
the
force
and
signification
of
these
words
;
yet
we
may
from
his
Answers
,
Learn
,
1.
It
is
very
possible
for
fallen
Saints
to
recover
their
feet
,
and
attain
to
love
again
;
as
here
Peters
experience
doth
testifie
.
2.
A
lover
of
Christ
indeed
may
humbly
avow
his
love
before
him
,
as
often
as
he
enquireth
concerning
it
;
as
here
Peter
doth
thrice
,
Yea
,
Lord
,
I
love
thee
.
3.
A
sincere
lover
of
Christ
will
,
by
his
falling
,
be
taught
sobriety
,
and
not
to
boast
of
himself
above
others
:
for
,
Peter
makes
no
comparisons
in
answer
to
Christs
first
question
,
but
simply
ranks
himself
among
lovers
of
him
,
Lord
,
I
love
thee
.
4.
They
who
would
prove
themselves
lovers
of
Christ
indeed
,
must
not
only
satisfie
and
please
themselves
in
the
matter
,
but
should
appeal
to
his
knowledge
,
and
be
sure
that
he
knowes
and
approves
of
them
as
such
;
for
,
saith
he
,
Lord
,
thou
knowest
that
I
love
thee
.
5.
Such
as
would
approve
themselves
unto
Christ
,
ought
to
look
upon
him
as
knowing
all
things
,
and
that
therefore
he
will
not
be
deceived
with
any
shewes
;
for
,
so
much
doth
Peter
expresse
in
his
third
Answer
,
Thou
knowest
all
things
,
thou
knowest
that
I
love
thee
.
6.
Our
sight
of
the
grace
of
God
in
us
,
after
our
back-slidings
,
should
be
joyned
with
the
sense
of
out
falling
;
for
,
the
third
time
,
Peter
was
grieved
,
whereby
(
not
to
speak
of
any
failing
in
him
,
by
grieving
at
what
Christ
did
)
Christ
would
put
him
in
minde
how
his
former
sliding
had
justly
rendred
him
suspected
,
that
his
profession
of
love
might
be
joyned
with
sensible
thoughts
thereof
.
Fourthly
,
Christs
charge
put
upon
Peter
,
and
thrice
repeated
,
may
teach
,
1.
Christ
may
make
good
use
of
Saints
who
fall
foully
in
an
houre
of
tentation
,
and
may
raise
them
up
again
,
to
do
him
eminent
service
in
their
generation
;
for
,
fallen
Peter
is
again
entrusted
with
the
charge
of
his
sheep
and
lambes
.
2.
Saints
love
to
Christ
cannot
extend
to
him
,
but
he
assignes
it
all
to
his
people
,
that
who
so
love
him
,
may
shew
kindness
to
them
in
their
station
;
for
,
upon
Peters
profession
of
love
to
him
,
he
enjoynes
him
,
feed
my
lambs
,
as
the
notable
proof
of
it
,
and
as
reckoning
that
it
should
be
a
great
evidence
of
love
to
him
,
to
have
a
care
of
them
.
3.
Ministers
ought
to
look
upon
Christs
people
,
as
very
seriously
recommended
to
them
,
and
therefore
should
very
seriously
mind
their
work
about
them
;
for
,
therefore
is
this
charge
thrice
laid
on
Peter
,
that
he
may
minde
it
much
.
4.
Such
as
would
be
faithful
in
a
Ministerial
charge
,
ought
to
look
upon
the
people
of
their
charge
,
as
Christs
in
a
near
relation
,
loved
of
him
,
committed
to
their
charge
by
him
,
and
to
be
gained
to
him
;
Therefore
doth
he
in
this
Commission
call
them
,
my
lambs
,
my
sheep
.
5.
Ministers
ought
also
to
look
upon
the
variety
of
tempers
,
and
degrees
of
strength
,
which
are
in
the
people
committed
to
their
charge
,
that
so
they
may
deal
with
them
,
and
have
a
care
of
them
accordingly
;
Therefore
doth
he
design
them
by
the
name
of
weaker
lambs
,
and
stronger
sheep
.
See
Isa.
40
10.
6.
It
is
a
great
part
of
Ministers
work
,
to
feed
Christs
people
with
sound
and
wholesome
doctrine
;
and
so
to
dispense
it
,
as
to
condescend
to
the
capacity
of
the
weakest
;
for
,
in
the
first
command
he
is
to
feed
,
or
afford
food
,
and
that
even
to
the
lambs
.
7.
It
is
not
sufficient
that
Ministers
be
able
to
feed
,
unlesse
they
also
govern
and
rule
the
people
committed
to
their
charge
,
and
do
every
other
duty
of
a
a
good
shepherd
unto
them
;
And
even
the
strongest
ought
to
subject
themselves
unto
this
Government
;
for
,
in
the
second
repetition
of
the
charge
it
is
,
feed
,
or
govern
,
and
play
the
shepherd
(
for
the
word
is
different
from
the
former
)
and
that
even
to
the
sheep
.
8.
The
strongest
of
professours
will
not
,
within
time
,
attain
that
height
of
perfection
and
sanctity
,
as
to
out-grow
Ordinances
or
a
Ministry
,
or
not
to
need
them
;
and
Ministers
are
bound
to
deal
with
them
accordingly
;
Therefore
,
in
the
third
repetition
of
the
charge
,
he
useth
the
word
first
used
,
feed
,
or
provide
and
afford
food
,
and
that
even
to
my
sheep
,
as
well
as
to
lambs
.
Verse
18.
Verily
,
verily
,
I
say
unto
thee
,
When
thou
wast
young
,
thou
girdedst
thy self
,
and
walkedst
whither
thou
wouldest
;
but
when
thou
shalt
be
old
,
thou
shalt
stretch
forth
thine
hands
,
and
another
shall
gird
thee
,
and
carry
thee
whither
thou
wouldest
not
.
19.
This
spake
he
,
signifying
by
what
death
he
should
glorifie
God
.
And
when
he
had
spoken
this
,
he
saith
unto
him
Follow
me
.
In
the
next
part
of
Christs
conference
with
Peter
,
he
warnes
him
of
his
future
sufferings
,
promising
that
he
should
prove
more
stout
then
in
his
former
trial
.
This
he
propounds
more
darkly
,
v.
18.
and
alluding
to
the
custome
of
these
Easterne
people
,
who
,
wearing
long
garments
,
did
gird
them
up
by
binding
their
loines
when
they
went
to
a
journey
;
and
to
the
custome
of
binding
malefactours
,
when
they
were
carried
from
place
to
place
,
or
to
the
place
of
execution
)
He
sheweth
a
great
difference
that
should
be
betwixt
his
case
in
youth
and
in
old
age
.
In
his
youth
,
he
girded
up
his
loines
,
and
walked
at
his
own
pleasure
,
but
in
his
old
age
,
others
should
binde
him
,
and
carry
him
,
whether
his
natural
inclination
did
not
lead
him
.
And
in
v.
19.
he
explains
this
,
shewing
that
he
spake
of
his
violent
death
,
sweetning
it
with
this
consideration
,
that
hereby
he
should
glorifie
God
,
and
commanding
him
presently
to
follow
him
.
Whence
learn
,
1.
Love
to
Christ
must
be
evidenced
,
not
only
by
active
doing
of
duty
,
but
by
suffering
also
unto
death
,
if
we
be
called
unto
it
;
And
Ministers
especially
,
when
they
undertake
the
charge
of
Christs
flock
,
ought
to
lay
their
account
for
such
a
lot
:
Therefore
is
this
prediction
joyned
with
the
former
injunction
,
as
another
proof
of
Peters
love
to
Christ
.
2.
The
matter
of
suffering
would
not
be
lightly
thought
upon
,
but
we
should
have
grave
and
serious
thoughts
of
it
,
that
afflictions
in
some
measure
abide
us
,
that
it
is
our
duty
to
resolve
for
the
worst
,
and
that
suffering
will
indeed
try
us
,
and
therefore
we
should
be
laying
up
for
such
a
strait
;
for
these
causes
doth
he
begin
this
doctrine
with
a
grave
asseveration
,
Verily
,
verily
,
I
say
unto
thee
,
&c.
3.
There
will
be
great
difference
betwixt
a
Saint
trusting
in
his
own
strength
,
and
the
same
Saint
leaning
upon
,
and
supported
by
God
;
he
who
before
durst
not
look
a
damosel
in
the
face
,
will
in
the
other
case
,
dare
to
look
death
in
the
face
;
for
,
so
appeared
in
Peter
,
of
whom
Christ
foretels
this
,
when
he
is
minding
him
of
his
former
failing
.
4.
As
it
is
the
duty
of
Saints
alwayes
to
look
on
suffering
for
Christ
as
their
great
honour
,
Acts
5.41
.
so
in
particular
,
when
a
Saint
is
indeed
penitent
for
his
shifting
of
suffering
,
and
sliding
in
a
time
of
trial
,
it
will
be
his
great
comfort
to
know
that
he
shall
have
the
honour
to
suffer
,
and
be
born
through
in
it
;
that
(
so
to
say
)
he
may
be
avenged
on
trial
for
his
two
eyes
;
for
,
here
it
is
held
out
for
Peters
encouragement
,
that
Christ
will
employ
him
,
who
had
proven
so
weak
,
yet
to
suffer
unto
death
for
his
Name
;
as
a
souldier
who
is
shamefully
beaten
,
desires
nothing
so
much
as
another
day
,
wherein
he
may
shew
his
valour
and
repair
his
credit
.
5.
As
nature
hath
an
antipathy
at
death
,
and
particularly
,
a
violent
death
;
so
Saints
have
not
an
inclination
to
suffering
,
ready
to
let
out
at
their
pleasure
,
till
God
give
them
victory
and
resolution
;
Therefore
is
his
suffering
called
anothers
girding
,
him
,
and
carrying
him
whither
he
would
not
;
not
only
shewing
that
naturally
he
would
be
averse
from
it
,
or
,
that
he
would
have
no
hand
in
his
own
suffering
and
death
,
but
that
,
take
him
in
his
own
resolutions
and
inclinations
,
and
he
would
decline
such
a
lot
,
though
grace
made
him
submit
,
and
stretch
out
his
hands
,
that
they
might
gird
him
,
and
this
sheweth
,
how
needfull
it
is
that
the
most
resolute
of
men
do
seek
willingnesse
from
Christ
,
lest
their
natural
inclinations
prevail
;
And
,
that
even
where
there
is
a
natural
antipathy
and
fear
of
death
and
suffering
,
yet
Christ
may
make
eminent
and
resolute
Martyrs
of
them
,
they
depending
on
him
,
as
many
Martyrs
who
have
been
long
exercised
with
the
feare
of
death
,
have
found
in
experience
.
6.
The
thing
which
nature
,
especially
while
men
are
young
and
in
vigour
would
still
be
at
;
is
to
be
their
own
Masters
,
not
subject
to
the
Law
of
God
,
nor
to
the
tossing
Providences
about
the
world
:
for
,
this
was
Peters
way
,
and
what
he
delighted
in
then
,
when
thou
wast
young
,
thou
girded
thy self
,
and
walkedst
whither
thou
wouldest
:
He
was
his
own
man
,
and
delighted
to
walk
as
he
pleased
,
and
at
randome
and
liberty
.
7.
Men
may
expect
strange
changes
in
their
lots
and
exercises
,
in
the
several
turnes
of
their
life
,
before
they
go
off
the
world
;
and
particularly
,
when
men
engage
themselves
in
Christs
service
,
they
may
expect
a
strange
change
to
follow
on
it
;
Not
only
will
their
consciences
within
them
curb
their
extravigant
and
lawlesse
walking
,
but
whereas
there
were
none
before
to
trouble
them
,
now
there
must
be
nothing
but
bonds
and
death
for
them
.
So
much
doth
this
opposition
betwixt
Peters
lot
,
in
his
youth
,
and
old
age
,
teach
us
.
When
thou
wast
young
,
thou
girdedst
thy self
,
&c.
But
when
thou
shalt
be
old
,
thou
shalt
stretch
forth
thy
bands
,
&c.
8.
That
Christ
promisseth
he
shall
not
suffer
till
he
be
old
;
He
teacheth
,
partly
,
that
the
timing
of
his
peoples
suffering
is
in
his
hand
,
and
he
can
,
when
he
pleaseth
,
give
them
a
faire
time
,
wherein
to
serve
him
,
before
he
call
them
to
seal
the
truth
by
their
sufferings
;
for
,
Peter
is
old
before
they
gird
him
,
&c.
See
Luke
13.31
,
32.
and
partly
,
That
Christ
may
call
his
people
to
suffer
,
when
their
visible
ability
is
least
,
that
so
the
power
carrying
them
through
may
be
seen
to
be
of
him
:
Therefore
also
doth
he
suffer
when
he
is
old
,
when
albeit
old
age
might
quench
many
lusts
in
him
,
and
experience
and
time
might
settle
him
,
yet
his
natural
vigour
was
decayed
;
and
feares
,
usually
accompanying
old
age
,
might
retard
him
.
9.
Christ
would
have
his
doctrine
distinctly
taken
up
and
understood
by
hearers
;
therefore
,
as
Peter
understood
this
well
enough
,
so
John
explains
it
for
our
use
,
shewing
that
Christ
spake
of
Peters
death
,
in
these
termes
.
10.
The
sufferings
of
Saints
do
contribute
to
set
out
the
glory
of
God
;
the
glory
of
the
truth
of
the
Word
,
when
they
are
ready
to
seal
it
with
their
blood
,
and
to
stand
to
the
defence
thereof
unto
death
;
The
glory
of
the
truth
,
and
riches
of
his
promises
,
and
of
eternal
life
held
out
therein
,
when
they
hazard
on
the
enmity
and
opposition
of
all
,
and
on
death
it self
,
in
the
faith
and
hope
thereof
,
and
do
look
on
eternal
life
as
sufficient
to
compense
all
their
losses
;
and
,
The
glory
of
his
excellency
and
alsufficiency
,
when
they
count
all
things
but
vanity
and
losse
,
that
they
may
please
him
,
and
so
they
proclaim
their
faith
to
be
richly
made
up
in
him
;
therefore
,
saith
he
,
that
by
his
death
he
should
glorifie
God
.
11.
The
consideration
that
God
is
glorified
by
any
lot
,
should
put
a
lovely
face
upon
it
,
were
it
even
suffering
a
violent
death
to
Saints
;
Therefore
is
this
propounded
as
the
lovely
sight
of
his
suffering
,
that
hereby
he
should
glorifie
God
.
See
John
12.28
.
12.
Saints
ought
to
give
proof
of
their
sincere
resolutions
for
sufferings
,
by
their
close
following
of
Christ
in
their
present
service
;
Therefore
doth
Christ
subjoyne
,
And
when
he
had
spoken
this
,
he
saith
unto
him
,
Follow
me
.
Where
it
appears
from
v.
20.
that
Christ
rose
from
the
rest
of
the
company
,
and
went
away
,
when
he
gave
this
command
.
And
this
he
did
,
not
so
much
for
any
present
journey
,
as
by
calling
him
to
obey
this
present
command
,
to
leave
all
his
enjoyments
and
company
,
and
follow
him
whereever
he
goeth
,
he
takes
proof
of
his
sincerity
,
and
whether
he
is
resolved
indeed
to
follow
Christ
in
suffering
,
when
he
shall
be
called
to
it
,
and
would
have
him
begin
to
practise
that
lesson
in
time
,
that
he
might
be
the
more
fit
for
it
,
when
it
came
to
a
push
:
and
so
we
will
finde
it
made
use
of
,
v.
20.
13.
It
is
the
duty
of
such
as
would
either
serve
or
suffer
for
Christ
,
to
make
him
their
pattern
and
copy
in
what
is
imitable
;
and
it
is
their
encouragement
,
and
may
sweeten
their
way
,
that
he
hath
gone
before
them
:
Therefore
also
bids
he
him
,
follow
me
,
to
point
out
,
not
so
much
his
duty
of
present
going
after
him
,
as
thereby
to
signifie
his
duty
to
imitate
Christ
in
all
his
actions
,
particularly
,
in
his
care
of
his
sheep
,
and
resolution
for
suffering
;
and
to
hold
out
this
encouragement
,
and
how
it
might
be
sweet
to
follow
him
.
Verse
20.
Then
Peter
turning
about
,
seeth
the
disciple
whom
Jesus
loved
,
following
,
which
also
leaned
on
his
breast
at
supper
,
and
said
,
Lord
,
which
is
he
that
betrayeth
thee
?
21.
Peter
seeing
him
,
saith
to
Jesus
,
Lord
,
and
what
shall
this
man
do
?
22.
Jesus
saith
unto
him
,
If
I
will
that
he
tarry
till
I
come
,
what
is
that
to
thee
?
Follow
thou
me
.
In
these
verses
we
have
Christs
conference
with
Peter
,
concerning
John
the
beloved
disciple
:
wherein
is
recorded
,
that
after
Christ
and
Peter
had
left
the
rest
of
the
company
,
John
of
his
own
accord
did
follow
on
;
which
Peter
turning
back
and
observing
,
he
enquires
at
Christ
,
(
who
had
foretold
of
his
own
sufferings
)
what
should
become
of
John
.
For
which
he
is
checked
by
Christ
,
as
medling
with
that
which
concerned
him
not
,
and
he
sheweth
him
,
that
although
it
should
please
him
,
not
only
to
exempt
John
from
suffering
death
,
but
to
continue
him
alive
till
his
own
second
coming
,
it
ought
not
at
all
to
retard
him
in
his
resolutions
,
and
therefore
he
commands
him
to
follow
him
,
and
cleave
to
his
duty
,
which
by
this
means
he
had
neglected
.
Whence
learn
,
1.
Much
love
to
Christ
,
and
much
of
the
sense
of
his
love
,
will
make
a
man
an
earnest
pursuer
after
Christ
,
and
to
cleave
to
him
,
even
when
Christ
seemes
to
take
no
notice
of
him
;
Therefore
John
followed
,
when
Christ
had
bidden
only
Peter
follow
him
,
and
when
it
seems
the
rest
did
not
stirre
;
and
in
this
he
is
described
to
be
the
disciple
whom
Jesus
loved
,
one
who
had
been
very
familiar
with
Christ
,
and
leaned
on
his
breast
at
supper
,
and
very
inquisitive
concerning
Christs
safety
,
and
said
,
Lord
,
Lord
,
which
is
he
that
betrayeth
thee
?
(
of
all
which
,
see
chap.
13.23
.
)
and
therefore
he
could
not
stay
behinde
.
2.
The
children
of
the
Lord
are
subject
to
many
distractions
and
interruptions
in
following
their
Christian
coursse
,
and
do
often
look
,
or
turn
aside
,
and
intermit
their
earnest
eyeing
of
their
mark
and
prize
;
for
,
when
Peter
is
bidden
follow
Christ
at
this
time
,
hereby
to
teach
him
,
closely
to
follow
his
calling
,
and
set
his
heart
and
eye
upon
it
,
and
what
he
was
to
meet
with
,
(
as
the
check
and
repetition
of
that
command
in
this
verse
doth
teach
us
)
he
turned
about
,
to
look
to
somewhat
behind
him
,
and
that
either
meerly
of
his
own
accord
,
or
because
he
had
heard
some
noise
of
one
following
.
See
Luke
9.62
.
3.
Albeit
the
intermissions
of
the
children
of
God
in
their
duty
may
seem
very
little
and
small
;
yet
oft-times
it
casts
them
upon
snares
and
tentations
,
which
are
ready
to
catch
and
detain
them
more
,
and
so
draw
out
reproofs
from
Christ
;
for
,
Peter
,
but
turning
about
,
seeth
the
disciple
whom
Jesus
loved
,
following
,
and
this
occasions
his
curious
question
,
and
draweth
out
a
reproof
,
not
only
for
his
looking
back
,
but
for
his
curiosity
.
4.
Christ
abhorreth
curiosity
in
his
people
,
and
that
when
they
have
so
much
needful
exercise
among
their
hands
,
yet
they
should
meddle
more
with
what
concerneth
them
not
so
much
;
for
,
when
Peter
propounds
this
question
,
and
what
shall
this
man
do
?
or
,
and
what
this
man
?
that
is
,
what
shall
become
of
him
,
(
as
Christs
answer
makes
it
clear
)
he
gets
this
answer
,
what
is
that
to
thee
?
follow
thou
me
,
Not
that
Christ
condemnes
sollicitude
for
our
brethren
,
which
floweth
from
charity
,
but
that
he
is
ill
pleased
with
his
idle
curiosity
,
when
now
he
had
received
a
strict
command
to
follow
him
.
5.
It
is
a
sin
to
be
anxious
,
or
too
much
careful
about
what
Christ
will
do
with
his
beloved
people
;
for
,
so
much
also
doth
Christs
reproofe
of
his
enquiry
concerning
the
beloved
disciple
,
import
,
that
it
was
weaknesse
in
Peter
to
be
any
way
troubled
concerning
him
.
6.
Christ
hath
soveraigne
authority
to
dispose
of
his
own
,
and
to
keep
them
longer
or
shorter
time
in
the
world
,
and
give
them
ease
or
trouble
,
as
he
pleaseth
,
without
giving
an
account
of
his
dealing
to
any
;
for
,
saith
he
,
If
I
will
that
he
tarry
till
I
come
,
what
is
that
to
thee
?
Wherein
there
is
no
hint
given
that
John
should
not
suffer
,
and
that
he
should
live
long
,
and
till
Christ
should
come
by
his
judgements
against
the
Nation
of
the
Jewes
(
though
these
proved
true
in
the
event
)
but
it
is
only
an
absolute
supposition
,
that
if
Christ
pleased
to
preserve
him
alive
,
even
till
his
second
coming
,
or
otherwise
disposed
of
him
at
his
pleasure
,
Neither
Peter
,
nor
any
other
,
had
any
thing
to
say
to
it
.
7.
As
Christ
will
come
again
,
so
the
sweet
notion
under
which
Saints
should
take
up
the
last
and
dreadful
day
,
is
,
that
Christ
will
then
come
again
unto
them
;
for
,
so
doth
Christ
here
point
out
that
day
,
I
come
,
See
1
Thes.
4.16
,
17.
8.
It
is
the
duty
of
Saints
,
not
to
compare
the
Lords
dealing
with
themselves
and
others
,
so
as
to
be
thereby
withdrawn
from
,
or
discouraged
in
,
their
own
duty
and
lot
;
for
,
whereas
Peter
might
think
it
strange
if
he
only
were
called
to
suffering
,
Christ
takes
him
off
looking
to
his
dealing
with
John
,
and
bids
him
minde
his
own
work
,
If
I
will
that
he
tarry
till
I
come
,
what
is
that
to
thee
?
follow
thou
me
.
Such
comparisons
(
however
sometime
they
may
sharpen
us
,
and
afford
matter
of
praise
,
yet
)
do
oft-times
breed
many
inconveniences
.
For
we
are
naturally
inclined
to
be
discontent
with
our
own
condition
,
and
to
think
that
best
which
we
want
,
and
so
will
more
readily
be
grieved
if
we
got
a
harder
lot
then
others
;
whereas
Christ
hath
variety
of
services
,
and
may
lay
them
on
as
he
pleaseth
:
And
beside
,
Such
comparisons
may
,
oft-times
,
tempt
men
to
sit
up
from
duty
,
when
they
see
the
security
of
others
.
9.
Such
as
would
avoid
curiosity
,
and
much
needlesse
and
vain
exercise
,
ought
closely
to
follow
their
own
work
and
calling
;
Therefore
,
doth
Christ
withdraw
him
from
all
these
enquiries
,
by
bidding
him
again
,
follow
thou
me
.
Ver
,
23.
Then
went
this
saying
abroad
among
the
brethren
,
that
that
disciple
should
not
die
:
yet
Jesus
said
not
unto
him
,
He
shall
not
die
:
but
,
If
I
will
that
he
tarry
till
I
come
,
what
is
that
to
thee
?
In
this
verse
John
clears
a
mistake
that
continued
in
the
Church
,
occasioned
by
their
misunderstanding
of
Christs
speech
.
They
imagined
,
upon
Christs
speech
,
that
John
should
not
die
(
and
it
is
like
they
were
confirmed
in
their
mistake
,
by
Johns
living
so
long
after
the
rest
of
the
Apostles
,
)
whereas
Christ
said
no
such
thing
;
but
only
,
by
way
of
supposition
,
asserted
,
that
suppose
he
should
keep
him
never
so
long
alive
,
Peter
had
nothing
to
do
with
it
.
Whence
learn
,
1.
The
people
of
God
are
brethren
,
and
ought
to
entert●in
and
cherish
mutual
affection
,
and
live
in
concord
,
as
brethren
;
Therefore
had
they
this
designation
in
the
primitive
times
,
The
brethren
.
2.
Even
Christs
own
speeches
were
mistaken
by
the
Saints
in
purest
times
,
much
more
may
others
be
mistaken
,
and
their
words
wrested
contrary
to
their
sense
and
meaning
;
for
,
here
a
mistake
ariseth
upon
what
he
said
.
3.
It
may
commend
unto
us
the
wisdome
of
God
,
in
leaving
with
us
,
and
astricting
us
unto
,
the
written
Word
,
when
we
see
erroneous
Traditions
so
soon
on
foot
in
the
Church
concerning
Christs
words
which
were
not
written
,
and
the
mistake
growing
by
going
from
hand
to
hand
,
till
the
writers
of
Scripture
refute
it
;
for
,
here
we
see
an
unwritten
and
erroneous
tradition
going
abroad
among
the
brethren
,
till
John
clear
the
mistake
and
●●u●e
it
,
when
he
wrote
this
Gospel
.
4.
Such
as
would
rightly
understand
Christs
speeches
,
must
take
good
heed
to
every
word
and
particle
in
his
expression
;
to
the
forme
of
speech
,
whether
it
be
absolute
,
or
by
way
of
supposition
;
and
,
to
Christs
scope
in
it
,
according
to
which
we
must
take
up
his
meaning
;
for
,
hence
rise
their
mistake
,
they
took
Christs
way
of
speech
as
absolute
,
that
that
Disciple
should
not
dye
,
whereas
he
sp●ke
only
by
way
of
supposition
;
for
,
Jesus
said
not
,
he
shall
not
die
,
but
if
I
will
that
he
tarry
till
I
come
,
&c.
And
they
look
upon
his
speech
as
tending
to
give
a
promise
concerning
Johns
life
,
whereas
Christs
scope
was
only
to
shew
Peter
,
that
he
had
nothing
to
do
with
the
matter
,
albeit
he
should
continue
him
,
If
I
will
that
he
tarry
till
I
come
,
what
is
that
to
thee
?
Verse
24.
This
is
the
Disciple
which
testifieth
of
these
things
,
and
wrote
these
things
,
and
we
know
that
his
testimony
is
true
.
25.
And
there
are
also
many
other
things
,
which
Jesus
did
,
the
which
if
they
should
be
written
every
one
,
I
suppose
that
even
the
world
it selfe
could
not
containe
the
books
that
should
be
written
.
Amen
.
John
takes
occasion
of
this
mistake
and
the
clearing
thereof
,
to
close
this
Evangel.
And
,
1.
He
asserts
that
he
was
the
pen-man
thereof
,
and
sets
his
seal
to
the
truth
and
certainty
thereof
,
v
24.
2.
L●st
any
should
think
that
his
love
to
Christ
,
being
the
beloved
Disciple
,
should
move
him
to
forge
any
thing
in
this
Narration
;
and
lest
they
might
wonder
how
he
got
so
much
to
write
,
especially
after
the
other
three
had
written
:
Therefore
as
Chap.
20.30
.
he
subjoyned
a
particular
conclusion
to
the
signes
done
by
Christ
after
his
resurrection
;
So
here
(
v.
25.
)
he
subjoynes
a
general
conclusion
to
this
Gospel
,
professing
that
he
gave
not
over
for
want
of
matter
,
it
being
impossible
to
write
all
fully
and
particularly
that
Jesus
did
,
but
because
it
pleased
the
Lord
not
to
overcharge
the
Church
with
an
infinite
Narration
,
which
he
expresseth
in
an
hyperbolicke
tearme
,
which
imports
this
much
,
that
the
books
which
might
be
written
of
this
subject
would
burthen
and
overcharge
the
world
,
and
mens
judgements
and
memories
could
not
overtake
or
retain
the
Narration
of
all
particular
passages
.
This
acknowledgement
of
John
,
that
there
are
many
other
things
which
Jesus
did
,
and
yet
are
not
written
,
being
extended
generally
to
passages
in
his
whole
ministry
,
is
to
be
understood
with
the
Rules
,
and
according
to
the
caveats
,
mentioned
on
Chap.
20.30
,
31.
and
as
nothing
derogatory
to
the
perfection
of
Scriptures
in
the
matters
of
faith
and
manners
,
which
is
there
asserted
,
notwithstanding
these
things
are
omitted
.
For
albeit
a
great
many
of
Christs
miracles
in
the
course
of
his
ministry
(
which
properly
are
to
be
understood
by
things
that
Jesus
did
)
be
not
recorded
;
yet
neither
will
that
argue
that
any
point
of
doctrine
is
omitted
,
nor
yet
that
the
doctrine
is
not
sufficiently
confirmed
to
us
by
the
miracles
that
are
recorded
,
and
by
their
declaring
that
there
were
yet
many
moe
.
Yea
,
suppose
it
be
granted
that
many
particular
conferences
and
Sermons
which
Christ
had
in
the
course
of
his
Ministry
,
are
not
written
,
yet
it
will
not
follow
that
the
summe
of
these
,
and
of
all
his
doctrine
,
is
not
recorded
in
what
is
written
.
But
on
the
contrary
,
the
wisdome
of
God
choosed
to
comprehend
all
that
was
needful
,
in
a
brief
summe
,
(
even
of
the
Sermons
that
are
recorded
)
for
the
ease
and
benefit
of
the
Church
.
And
as
for
them
,
who
upon
these
expressions
would
gather
that
many
things
needful
to
salvation
are
not
to
be
found
in
Scriptures
,
but
to
be
sought
out
of
unwritten
Traditions
;
I
would
have
them
,
before
they
assert
such
a
thing
,
resolve
these
questions
,
for
the
satisfaction
of
the
Church
,
in
this
great
article
so
nearly
concerning
her
.
1.
If
the
pen-men
of
the
Spirit
of
God
have
taken
pen
from
paper
,
accounting
that
sufficient
which
they
have
written
,
how
dare
they
undertake
that
task
which
those
have
given
over
?
2.
If
these
things
not
written
be
alike
necessary
with
what
is
written
,
what
reason
can
be
given
to
any
unbyassed
person
,
why
the
Lord
should
cause
write
the
one
,
and
yet
leave
the
other
to
uncertain
Tradition
,
and
the
fraile
and
corrupt
memories
of
men
?
3.
If
the
Lord
was
not
pleased
to
write
them
,
but
transmit
them
by
Tradition
,
(
as
they
do
not
only
assert
,
but
pretend
grave
and
weighty
reasons
why
the
Lord
did
so
)
Upon
what
ground
do
they
presume
at
all
to
stuffe
their
writings
with
them
,
and
do
not
leave
them
as
he
left
them
?
4.
If
all
these
be
necessary
to
salvation
,
and
yet
the
world
could
not
contain
the
books
that
should
be
written
of
them
,
were
they
written
,
how
shall
they
instruct
that
they
have
marked
them
all
?
and
how
will
they
satisfie
the
Church
that
she
hath
yet
a
perfect
rule
,
of
Scripture
and
all
the
Traditions
they
have
recorded
,
being
put
together
?
5.
With
what
face
can
they
,
upon
this
pretext
,
obtrude
Traditions
upon
the
Church
which
are
not
only
beside
,
but
clearly
contrary
unto
the
written
Word
of
God
,
as
if
the
Spirit
of
God
did
contradict
himselfe
?
The
truth
is
,
John
closeth
with
this
,
because
what
he
had
written
was
sufficient
,
and
the
rest
not
possible
to
be
overtaken
,
nor
yet
necessary
to
be
recorded
for
the
use
of
the
Church
in
all
ages
,
though
they
were
necessary
for
the
time
,
and
it
be
useful
for
us
to
know
there
were
many
such
things
,
though
they
be
not
particularly
recorded
;
as
is
marked
on
chap.
20.31
,
32.
From
this
purpose
,
Learn
,
1.
This
Gospel
was
written
by
John
the
beloved
Disciple
,
who
being
employed
by
Christ
as
a
meet
pen-man
of
such
sublime
doctrine
,
did
out
of
love
and
duty
write
so
sweetly
of
Christ
;
and
hereby
gives
us
occasion
to
try
what
love
,
such
a
message
,
by
such
a
pen-man
,
doth
produce
;
for
,
This
is
the
Disciple
which
testifieth
of
these
things
.
2.
All
this
Narration
is
of
divine
truth
,
whatever
we
think
of
it
,
and
whatever
many
do
esteem
of
it
and
other
Scriptures
,
Yet
it
wants
not
witnesses
who
were
eye
and
ear
witnesses
,
and
fully
perswaded
,
to
assert
the
truth
of
it
;
for
,
saith
he
,
we
know
,
(
speaking
of
himselfe
in
the
plural
number
,
or
of
himselfe
with
the
rest
of
the
Apostles
)
that
his
testimony
is
true
.
3.
It
is
the
duty
of
Ministers
to
assert
the
truth
of
their
doctrine
,
and
to
set
to
(
as
it
were
)
their
Messengers
seal
to
Christs
truth
which
they
publish
,
for
their
own
exoneration
,
and
for
the
encouragement
of
beleevers
,
and
as
a
witnesse
against
all
who
receive
it
not
;
Therefore
,
doth
John
call
all
his
doctrine
,
his
testimony
,
and
asserts
that
we
know
that
his
testimony
is
true
.
4.
It
is
impossible
to
get
all
said
which
might
be
said
of
Christ
,
and
to
his
commendation
;
for
,
so
doth
John
assert
,
that
if
the
things
which
Jesus
did
,
should
be
written
,
every
one
,
even
the
world
it selfe
could
not
contain
the
books
which
should
be
written
.
And
this
may
not
only
point
out
his
excellency
and
the
weaknesse
of
our
judgements
and
memories
,
but
whereas
our
curiosity
is
still
desirous
to
hear
and
know
more
,
this
breaking
off
may
call
us
back
rather
to
see
how
we
practice
what
it
hath
pleased
him
to
record
.
5.
The
Lord
,
in
writing
Scripture
,
hath
been
pleased
only
to
give
us
a
short
summe
of
the
doctrine
preached
by
Christ
,
and
his
servants
,
and
an
account
of
a
part
only
of
the
miracles
wrought
by
Christ
;
That
so
he
might
shew
his
respect
to
our
infirmity
and
weaknesse
,
and
might
take
away
all
excuse
from
the
lazie
and
negligent
,
by
comprising
his
minde
and
will
in
so
little
bulk
;
for
,
therefore
is
John
directed
only
to
record
this
much
,
and
to
omit
the
rest
which
could
not
be
overtaken
.
6.
This
whole
Gospel
is
divine
truth
,
worthy
to
be
embraced
and
received
by
faith
,
and
that
we
set
our
seal
to
the
truth
of
it
,
and
feed
upon
it
accordingly
;
Therefore
doth
John
close
all
,
setting
his
Amen
to
this
doctrine
.
Unto
him
that
loved
us
,
and
washed
us
,
from
our
sins
in
his
blood
and
hath
made
us
Kings
and
Priests
unto
God
and
his
Father
,
to
him
be
glory
and
dominion
for
ever
and
ever
.
Amen
.
Rev.
1.5
,
6
,