A
PRACTICALL
CATECHISME
.
Scholler
.
I
Have
by
the
grace
of
God
,
and
your
help
and
care
,
attained
in
some
measure
to
the
understanding
of
the
principles
of
Religion
,
proposed
to
those
of
my
age
by
our
Church-Catechisme
;
and
should
in
modesty
content
my selfe
with
those
rudiments
,
but
that
I
finde
my selfe
,
as
a
Christian
,
not
only
invited
,
but
obliged
to
grow
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
.
Shall
I
therefore
beseech
you
to
continue
my
guide
,
and
to
direct
me
,
first
,
what
kind
of
questions
it
will
be
most
usefull
for
me
to
aske
,
and
you
to
instruct
me
in
,
that
I
may
not
please
my selfe
,
or
trouble
you
with
lesse
profitable
speculations
?
Catechist
.
I
will
most
readily
serve
you
in
this
demand
,
and
make
no
scruple
to
tell
you
that
that
kind
of
knowledge
is
most
usefull
,
and
proper
to
be
superadded
to
your
former
grounds
,
which
tendeth
most
immediately
to
the
directing
of
your
practice
,
for
you
will
easily
remember
,
that
it
was
the
forme
of
the
young
mans
question
,
Mark
.
10.
17.
Good
Master
,
what
shall
I
doe
,
that
I
may
inherit
eternall
life
?
and
our
bookes
tell
us
,
that
the
oracle
(
that
is
the
Devill
himselfe
)
was
informed
to
proclaime
Socrates
to
be
the
wisest
man
in
the
world
,
because
he
applied
his
studies
,
and
knowledge
to
the
morall
part
,
the
squaring
and
ordering
of
mens
lives
;
and
Gerson
a
very
learned
and
pious
man
,
hath
defined
Divinity
of
all
others
,
to
be
an
affective
,
not
onely
speculative
knowledge
,
which
you
will
best
understand
Theologia
est
scientia
affectiva
,
non
speculativa
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Glem
.
Al.
in
pedag
.
the
meaning
of
,
by
a
very
ancient
writers
words
,
which
are
in
English
these
,
that
the
end
of
Christian
philosophy
is
to
make
men
better
,
not
more
learned
;
to
edify
,
not
to
instruct
.
S.
I
shall
most
willingly
intrust
my selfe
to
your
directions
,
and
though
the
vanity
of
my
heart
,
and
the
unrulinesse
of
my
youthfull
affections
may
perhaps
make
me
an
improper
auditour
of
such
doctrines
,
yet
I
hope
the
doctrines
themselves
and
the
assistance
of
Gods
grace
,
obtaineable
by
our
prayers
,
may
be
a
meanes
to
fit
me
to
receive
profit
by
them
.
I
beseech
you
therefore
to
tell
me
your
opinion
,
what
kind
of
doctrines
,
and
what
parts
of
Scripture
will
be
likely
to
have
the
most
present
influence
on
my
heart
,
or
contribute
most
to
a
Christian
practice
.
C.
I
conceive
especially
these
five
,
first
,
the
Doctrine
of
the
first
and
second
Covenant
,
together
with
the
difference
of
them
:
secondly
,
the
Names
,
and
(
in
one
of
them
intimated
)
the
Offices
of
Christ
:
thirdly
,
the
Nature
of
the
Three
Theologicall
Graces
,
Faith
,
Hope
,
and
Charity
,
together
with
Selfe
deniall
,
and
Repentance
,
or
Regeneration
:
fourthly
,
the
Difference
and
dependance
betwixt
Justification
and
Sanctification
:
and
lastly
,
the
thorow
understanding
of
our
Saviours
Sermon
on
the
Mount
,
set
downe
in
the
fifth
,
sixth
,
and
seaventh
Chapters
of
Saint
Matthews
Gospell
.
But
you
will
be
frighted
with
the
length
of
this
taske
,
and
discourag'd
from
setting
out
on
so
tedious
a
journey
.
S.
I
shall
thinke
it
unreasonable
for
me
,
to
be
tyred
with
receiving
the
largest
favours
,
that
you
have
the
patience
,
and
the
charity
to
bestow
upon
me
,
and
to
shew
you
that
I
have
an
appetite
to
the
journey
,
I
shall
not
give
you
the
least
excuse
of
delay
,
but
put
you
in
minde
where
it
was
that
you
promis'd
to
set
out
,
or
begin
your
first
stage
,
and
beseech
you
to
god
before
me
,
my
guide
and
instructer
,
first
in
the
doctrine
of
the
two
Covenants
;
to
which
purpose
my
ignorance
makes
it
necessary
for
me
to
request
your
first
helpe
,
to
tell
me
what
a
Covenant
is
.
C.
§
1
A
Covenant
is
a
mutuall
compact
(
as
Of
the
first
Covenant
.
we
now
consider
it
)
betwixt
God
and
man
,
consisting
of
mercies
on
Gods
part
made
over
to
man
,
and
of
conditions
on
mans
part
required
by
God
.
S.
It
will
then
be
necessary
for
me
to
demand
first
what
you
meane
by
the
First
Covenant
.
C.
I
meane
that
which
is
supposed
to
be
made
with
Adam
,
assoone
as
he
was
created
,
before
his
first
sinne
,
and
with
all
mankinde
in
him
.
S.
What
then
was
the
mercy
an
Gods
part
made
over
to
him
in
that
Covenant
?
C.
It
consisted
of
two
parts
,
one
sort
of
things
supposed
before
the
Covenant
absolutely
given
to
him
by
God
in
his
creation
:
another
promised
and
not
given
,
but
upon
condition
.
S.
What
is
that
which
was
absolutely
given
?
C.
1.
A
law
written
in
his
heart
teaching
him
the
whole
duty
of
man
,
2.
A
positive
law
,
of
not
eating
the
fruite
of
one
tree
in
the
garden
,
all
others
but
that
one
being
freely
allowed
him
by
God
.
3.
A
perfect
strength
and
ability
bestowed
on
him
to
performe
all
that
was
required
of
him
,
and
by
that
a
possibility
to
have
lived
for
ever
without
ever
sinning
.
S.
What
is
that
which
was
promised
on
condition
?
C.
1.
Continuance
of
that
light
,
and
that
strength
,
the
one
to
direct
,
the
other
to
assist
him
in
a
persevering
performance
of
that
perfect
obedience
.
2.
A
crowne
of
such
performance
,
assumption
to
eternall
felicity
.
S.
What
was
the
condition
upon
which
the
former
of
these
was
promised
?
C.
Walking
in
that
light
,
making
use
of
that
strength
,
(
and
therefore
upon
defailance
in
those
two
,
upon
the
first
sinne
,
that
light
was
dimmed
,
and
that
strength
,
(
like
Sampsons
when
his
lockes
were
lost
,
)
extremely
weakned
)
S.
What
was
the
condition
,
upon
which
the
Eternall
felicity
was
promised
?
C
,
Exact
,
unsinning
,
perfect
obedience
,
proportioned
to
the
measure
of
that
strength
;
and
consequently
upon
the
commission
of
the
first
sinne
,
this
crowne
was
forfeited
,
Adam
cast
out
of
Paradise
,
and
condemned
to
death
,
and
so
deprived
both
of
eternity
and
felicity
,
and
from
that
houre
to
this
,
there
hath
beene
no
man
living
(
Christ
onely
excepted
who
was
God
as
well
as
man
)
justifiable
by
that
first
covenant
,
all
having
sinned
,
and
so
coming
short
of
the
Glory
of
God
promised
in
that
covenant
.
S.
You
have
now
given
me
a
view
of
the
first
covenant
,
and
I
shall
not
give
my
curiosity
leave
to
importune
you
with
more
questions
about
it
.
Onely
if
you
please
,
tell
me
,
what
condition
Adam
and
consequently
mankinde
were
concluded
under
,
upon
the
defailance
,
or
breach
of
the
condition
required
in
that
first
covenant
,
for
I
perceive
Adam
sinned
,
and
so
brake
that
condition
.
C.
I
have
intimated
that
to
you
already
,
and
yet
shall
farther
enlarge
on
it
.
Upon
the
fall
of
Adam
,
he
and
all
mankinde
forfeited
that
perfect
light
and
perfect
strength
,
and
became
very
defective
and
weake
both
in
knowledge
and
ability
of
performing
their
duty
to
their
Creatour
,
and
consequently
were
made
utterly
uncapable
of
ever
receiving
benefit
by
that
first
covenant
.
It
being
just
with
God
to
withdraw
that
high
degree
of
strength
and
grace
when
he
saw
so
ill
use
made
of
it
.
S.
But
why
should
God
inflict
that
punishment
upon
all
mankinde
,
for
(
or
upon
occasion
of
)
the
sinne
of
that
one
man
?
though
he
used
his
talent
so
very
ill
,
others
of
his
posterity
might
have
used
it
better
,
and
why
should
they
all
be
so
prejudged
,
upon
one
mans
miscarriage
?
C.
Many
reasons
may
be
rendred
for
this
act
of
Gods
,
and
if
they
could
not
,
yet
ought
not
his
wisedome
to
be
arraign'd
at
our
tribunall
,
or
judged
by
us
.
Now
this
is
an
act
of
his
wisedom
,
more
then
of
distributive
justice
,
it
being
free
for
him
to
do
what
he
will
with
his
owne
,
and
such
is
his
Grace
and
his
Crowne
.
But
the
most
full
satisfactory
reason
may
be
this
,
because
God
intending
to
take
the
forfeiture
of
that
first
Covenant
,
intended
withall
to
make
a
second
Covenant
,
which
should
tend
as
much
or
more
to
the
maine
end
,
the
eternall
felicity
of
mankinde
,
as
,
or
then
the
first
could
have
done
.
And
that
you
will
acknowledge
,
when
you
heare
what
this
second
covenant
is
.
S.
I
beseech
you
then
what
is
the
second
Covenant
:
and
first
with
whom
was
it
made
?
C.
It
Of
the
second
Covenan
:
was
made
with
the
same
Adam
now
after
his
fall
,
in
these
words
,
The
seed
of
the
woman
shall
breake
the
Serpents
head
.
Gen.
3.
15.
and
afterwards
repeated
more
plainely
to
Abraham
.
Gen.
22.
17.
18.
S.
But
who
is
that
Seed
of
the
Woman
?
C.
The
same
that
in
the
words
spoken
to
Abraham
is
meant
by
Thy
seed
,
which
the
Apostle
(
Gal.
3.
16.
)
tells
us
is
Christ
.
S.
What
then
is
the
first
thing
promised
in
that
second
Covenant
?
C.
The
giving
of
Christ
,
to
take
our
nature
upon
him
,
and
so
to
become
a
kind
of
second
Adam
,
in
that
nature
of
ours
to
performe
perfect
unsinning
obedience
,
and
so
to
be
just
,
according
to
the
condition
of
the
first
Covenant
,
and
yet
being
faultlesse
,
to
undergoe
a
shamefull
death
voluntarily
upon
the
Crosse
,
to
satisfy
for
the
sinne
of
Adam
,
and
for
all
the
sinnes
of
all
mankinde
,
to
tast
death
for
every
man
.
Heb.
2.
9.
and
this
being
the
first
thing
,
all
other
parts
of
this
Covenant
are
consequent
and
dependent
on
this
,
and
so
this
second
Covenant
was
made
in
Christ
,
sealed
in
his
bloud
(
as
it
was
the
custome
of
the
Easterne
Nations
to
seale
all
Covenants
with
bloud
)
and
so
confirmed
by
him
,
which
is
the
meaning
of
those
words
2
Cor.
1.
20.
All
the
promises
of
God
in
him
are
yea
,
and
in
him
amen
,
that
is
are
verified
(
which
is
the
importance
of
Yea
)
and
confirmed
(
which
is
meant
by
Amen
)
into
an
immutability
,
in
or
by
Christ
.
S.
Well
then
.
What
are
the
promises
or
mercies
made
over
unto
us
in
Christ
by
this
second
Covenant
?
C.
First
a
revelation
of
his
will
,
called
the
law
of
faith
,
according
to
which
we
Christians
ought
to
live
,
and
this
is
set
downe
as
a
part
of
that
Covenant
.
Heb.
8.
10
,
11.
Secondly
a
promise
of
pardon
or
mercy
to
our
unrighteousnesse
,
and
our
sinnes
and
our
iniquities
,
v.
12.
Thirdly
the
giving
of
grace
or
strength
,
although
not
perfect
,
or
such
as
may
enable
us
to
live
without
ever
sinning
,
yet
such
as
is
sufficient
to
performe
what
is
necessary
now
under
this
second
Covenant
,
in
which
respect
it
is
said
by
S.
Paul
.
Rom
10.
8.
that
the
word
,
(
that
is
,
the
condition
of
the
second
Covenant
,
)
is
nigh
thee
,
the
meaning
of
which
will
not
be
understood
,
but
by
comparing
it
with
the
place
,
from
whence
it
is
cited
,
Deut.
30.
11
,
14.
The
commandement
which
I
command
thee
this
day
,
it
is
not
hidden
from
thee
,
(
the
Hebrew
word
there
is
by
the
Greeke
translators
best
exprest
,
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
too
heavy
for
thee
,
and
in
other
places
,
it
is
not
impossible
for
thee
,
)
but
v.
14.
it
is
very
nigh
unto
thee
in
thy
mouth
and
in
thy
heart
(
the
Greek
adde
,
and
in
thy
hand
)
that
thou
maiest
doe
it
,
and
therefore
Saint
John
saith
,
His
commandements
are
not
greivous
,
the
word
signifies
heavy
and
unsupportable
,
and
Christ
himselfe
,
that
His
yoke
is
easie
and
his
burthen
light
,
and
Saint
Paul
againe
that
He
can
doe
all
things
thorow
Christ
that
strengthens
him
,
able
to
do
nothing
of
himselfe
,
in
order
to
the
attaining
of
blisse
,
(
we
are
not
sufficient
of
our selves
,
saieth
he
in
another
place
,
to
doe
any
thing
)
but
yet
thorow
Christ
that
strengthens
mee
I
can
doe
all
things
that
are
now
required
of
mee
,
(
our
sufficiency
is
of
God
.
)
S.
I
beseech
you
where
is
this
part
of
the
promises
of
the
second
Covenant
set
downe
in
Scripture
?
C.
'T
is
intimated
in
these
and
many
other
places
,
but
is
distinctly
set
downe
in
the
song
of
Zachary
,
Luk.
1.
74.
he
there
speakes
of
the
oath
which
God
sware
to
our
father
Abraham
,
v.
72.
which
he
stiles
Gods
holy
Covenant
,
v.
71.
and
he
specifies
two
parts
of
it
.
1
Deliverance
or
safety
from
the
power
of
our
enemies
,
Sinne
and
Satan
,
in
the
words
That
we
being
delivered
without
feare
or
danger
(
for
so
the
pointing
of
the
Greeke
words
in
the
most
ancient
copies
teach
us
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
read
)
that
is
,
safe
and
secure
,
out
of
the
hand
of
our
enemies
.
2
Giving
of
power
or
strength
to
us
,
to
enable
us
to
serve
him
,
so
as
he
will
accept
of
,
and
to
persevere
in
that
service
,
in
the
rest
of
the
words
[
that
he
would
grant
unto
us
(
or
as
the
word
is
rendred
Rev.
11.
3.
give
power
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
we
might
serve
him
(
or
to
serve
him
)
in
holinesse
and
righteousnesse
before
him
all
the
daies
of
our
life
,
]
S.
This
place
is
,
I
acknowledge
,
a
cleare
one
to
the
purpose
,
and
I
have
nothing
to
object
against
it
;
only
pardon
my
curiosity
if
having
beene
told
by
you
that
this
second
Covenant
was
repeated
to
Abraham
Gen.
22.
16.
and
finding
it
here
called
the
oath
sworne
to
Abraham
,
and
yet
by
reading
of
that
oath
in
Gen.
not
finding
any
such
forme
of
words
there
exprest
,
I
beseech
you
to
satisfy
this
scruple
of
mine
,
and
reconcile
those
two
places
which
both
you
and
the
margents
of
our
Bibles
acknowledge
to
be
parallell
the
one
to
the
other
,
but
the
sound
of
the
words
doth
not
so
readily
consent
to
.
The
granting
me
this
favour
may
,
I
hope
,
make
the
whole
matter
more
perspicuous
.
C.
I
am
of
your
opinion
and
therefore
shall
readily
do
it
,
and
it
will
cost
me
no
more
paines
then
this
,
1.
to
tell
you
that
there
is
one
part
of
the
oath
mentioned
in
Gen.
which
belonged
peculiarly
to
the
temporall
prosperity
of
the
people
of
the
Jewes
,
which
were
to
spring
from
that
Abraham
,
[
I
will
multiply
thy
seed
&c
:
]
and
indeed
that
whole
verse
17.
may
literally
and
primarily
be
referr'd
to
that
;
but
then
besides
that
,
(
which
Zachary
respecteth
not
)
there
are
three
things
more
promised
,
spirituall
blessing
,
spirituall
victory
,
and
the
incarnation
of
Christ
,
the
last
of
these
Zachary
mentions
not
in
the
words
of
the
oath
,
because
it
is
supposed
in
his
whole
song
occasioned
only
by
it
,
and
uttered
on
purpose
to
celebrate
the
incarnation
of
Christ
,
but
the
other
two
parts
are
specified
and
interpreted
by
him
;
the
victory
over
(
or
possessing
the
gates
of
)
the
enemies
there
,
is
here
called
deliverance
without
feare
from
the
hands
of
our
enemies
;
and
the
blessing
there
,
is
explained
here
to
be
giving
us
power
to
serve
him
in
holinesse
and
righteousnesse
before
him
all
our
dayes
,
the
grace
of
God
for
the
amending
of
our
lives
;
according
to
that
of
the
Apostle
,
Gal.
3.
14.
where
the
receiving
the
promise
of
the
spirit
is
called
the
blessing
of
Abraham
,
the
power
of
Christ
assisting
and
enabling
us
to
persevere
,
being
really
the
most
inestimable
blessing
that
this
life
is
capable
of
,
to
which
purpose
Saint
Peter
Act.
3.
26.
speaking
of
Christ
sent
by
God
to
blesse
us
,
expresseth
the
thing
,
wherein
that
blessing
consists
,
to
wit
in
turning
away
every
one
from
his
iniquities
.
S.
I
have
troubled
you
too
farre
by
this
extravagance
,
I
shall
make
no
delay
to
recall
my selfe
into
the
rode
againe
,
and
having
beene
taught
by
you
these
severall
particulars
of
Gods
promise
in
the
second
Covenant
,
I
shall
desire
you
to
proceed
to
tell
me
what
is
the
condition
required
of
us
in
this
Covenant
,
unlesse
perhaps
there
be
some
farther
particulars
promised
on
Gods
part
,
which
you
have
not
yet
mentioned
.
C.
The
truth
is
,
there
be
two
more
promises
of
God
,
the
first
,
of
giving
more
grace
,
the
second
,
of
crowning
with
glory
;
but
both
those
conditionall
promises
:
the
first
,
upon
condition
that
we
make
use
of
those
former
talents
,
those
weaker
degrees
of
grace
given
us
,
which
is
the
intimation
of
the
parable
of
the
noble
man
Luk.
19.
13.
the
summe
of
which
is
,
that
unto
every
one
that
hath
(
that
is
,
hath
made
good
use
of
the
talent
of
grace
intrusted
to
him
)
as
Heb.
12.
28.
to
have
grace
signifies
to
make
use
of
it
to
the
end
to
which
it
is
designed
,
)
shall
be
given
;
and
from
him
that
hath
not
(
made
that
use
he
ought
)
even
that
he
hath
shall
be
taken
from
him
.
The
second
upon
condition
that
he
be
at
the
day
of
death
or
judgement
,
such
a
man
as
Christ
now
under
this
second
Covenant
requires
him
to
be
.
S.
What
then
is
the
condition
of
this
second
Covenant
,
without
which
there
is
yet
no
salvation
to
be
had
?
C.
I
shall
answer
you
first
negatively
,
then
positively
.
negatively
,
it
is
not
1.
perfect
,
exact
,
unsinning
obedience
,
never
to
offend
at
all
in
any
kinde
of
sinne
,
(
this
is
the
condition
of
the
first
Covenant
)
nor
2
is
it
never
to
have
committed
any
deliberate
sinne
in
the
former
life
,
nor
3
never
to
have
gone
on
or
continued
in
any
habituall
or
customary
sinne
for
the
time
past
,
but
it
is
positively
the
new
creature
,
or
renewed
sincere
honest
faithfull
obedience
to
the
whole
Gospell
,
giving
up
the
whole
heart
unto
Christ
,
the
performing
of
that
which
God
enables
us
to
performe
,
and
bewailing
our
infirmities
,
and
frailties
,
and
sinnes
,
both
of
the
past
&
present
life
,
and
beseeching
Gods
pardon
in
Christ
for
all
such
;
and
sincerely
labouring
to
mortify
every
sin
,
and
performe
uniforme
obedience
to
God
,
and
from
every
fall
rising
again
by
repentance
and
reformation
.
In
a
word
,
the
condition
required
of
us
,
is
a
constellation
or
conjuncture
of
all
those
Gospell-graces
,
faith
hope
,
charity
,
selfe-deniall
,
repentance
,
and
the
rest
,
every
one
of
them
truly
and
sincerely
rooted
in
the
Christian
heart
,
though
mixed
with
much
weakenesse
and
imperfection
,
and
perhaps
with
many
sinnes
,
so
they
be
not
wilfully
and
impenitently
lived
and
died
in
,
for
in
that
case
nothing
but
perdition
is
to
be
expected
.
S.
What
part
of
the
promises
is
this
condition
required
to
make
us
capable
of
?
C.
Of
pardon
of
sinnes
,
and
salvation
:
by
which
you
see
that
no
man
shall
be
pardoned
or
saved
,
but
he
that
observes
this
condition
.
S.
What
condition
is
then
required
to
make
capable
of
that
other
part
of
the
conditionall
promise
,
to
wit
,
of
more
grace
,
or
continuance
of
that
we
have
already
?
C.
A
carefull
industrious
husbanding
of
it
,
and
daily
prayer
for
daily
increase
,
and
attending
diligently
to
the
meanes
of
grace
.
S.
Meethinkes
I
now
understand
somewhat
of
the
nature
and
difference
of
these
two
Covenants
,
and
shall
not
need
to
aske
you
which
of
them
it
is
that
we
Christians
are
now
concerned
in
,
for
I
take
it
for
granted
,
that
it
is
the
second
.
Onely
be
pleased
to
tell
me
which
of
these
two
it
was
by
which
the
Jewes
were
to
expect
salvation
?
C.
Both
Jew
and
Gentile
,
that
is
,
every
man
that
ever
was
,
or
shall
be
saved
from
the
beginning
of
the
world
,
was
,
and
is
,
and
shall
be
saved
by
this
second
Covenant
.
S.
How
then
were
the
Jewes
obliged
to
the
observation
of
the
law
?
is
not
the
law
the
first
Covenant
.
C.
The
Judaicall
law
was
not
the
first
Covenant
,
but
the
law
of
unsinning
perfect
obedience
made
with
Adam
in
innocence
.
The
truth
is
,
the
Judaicall
law
did
represent
unto
us
the
first
Covenant
,
but
so
it
did
the
second
also
:
the
first
by
requiring
perfect
obedience
,
and
pronouncing
a
curse
on
him
that
continued
not
in
all
those
many
burthensome
ordinances
,
which
the
law
gave
no
power
to
any
to
performe
.
The
second
in
the
sacrifices
,
and
many
other
rites
,
which
served
as
emblems
to
shew
us
Christ
,
and
in
him
the
second
Covenant
.
S.
I
shall
not
interpose
any
more
difficulties
,
which
my
ignorance
might
suggest
,
but
onely
put
you
in
minde
,
that
you
told
me
that
this
doctrine
had
a
most
present
influence
on
our
lives
,
be
pleased
to
shew
me
how
.
C.
It
hath
so
,
many
wayes
.
I
will
mention
a
few
.
First
,
By
prescribing
the
condition
,
it
sets
us
a
worke
to
the
performance
of
it
,
and
that
is
living
well
.
Secondly
,
By
shewing
us
how
possible
or
falsible
that
condition
is
by
the
Grace
and
helpe
of
Christ
,
it
first
obliges
us
to
a
deligent
performance
of
that
duty
of
prayer
for
that
Grace
,
and
then
stirres
us
up
to
endeavour
and
industry
in
doing
what
we
are
enabled
to
doe
,
that
we
receive
not
the
grace
of
God
in
vaine
.
Thirdly
,
By
shewing
us
the
necessity
,
indispensible
necessity
of
sincere
obedience
,
it
shuts
the
doore
against
all
temptations
to
carnall
security
,
sloth
,
presumption
,
hypocrisy
,
partiall
obedience
,
or
habituall
going
on
in
sinne
.
And
Fourthly
,
By
shewing
the
true
grounds
of
hope
,
fortifies
us
against
desperation
.
And
Lastly
,
if
we
need
any
encouragements
in
our
Christian
walke
,
his
promise
to
enable
first
,
and
then
to
accept
,
will
most
abundantly
contribute
to
that
purpose
.
S.
I
acknowledge
the
usefulnesse
of
your
directions
,
and
I
beseech
God
to
assist
me
in
bringing
forth
the
fruit
which
it
is
just
for
you
to
expect
.
and
for
God
to
require
from
them
;
and
I
promise
you
by
his
helpe
to
he
mindfull
of
your
admonitions
.
I
shall
desire
you
to
proceed
to
the
second
kinde
of
doctrine
,
which
at
first
you
mentioned
,
the
names
and
in
one
of
them
the
offices
of
Christ
.
I
beseech
you
what
names
doe
you
meane
?
C.
Those
two
most
eminent
and
vulgarly
knowne
,
so
often
repeated
,
but
so
little
weighed
,
Jesus
and
Christ
.
S.
I
pray
you
what
is
the
importance
of
Of
the
name
JESUS
.
the
word
Jesu●
?
C.
It
is
an
Hebrew
word
which
signifies
Saviour
or
salvation
.
I
shall
not
need
to
prove
it
when
an
Angell
hath
asserted
it
,
Mat.
1.
21.
Thou
shalt
call
his
name
Jesus
,
for
he
shall
save
his
people
from
their
sinnes
.
S.
The
place
you
cite
I
have
considered
,
and
finde
a
very
puzling
difficulty
in
it
,
by
giving
my selfe
liberty
to
read
on
,
to
the
two
next
verses
,
the
words
of
which
are
these
:
All
this
was
done
that
it
might
be
fulfilled
which
was
spoken
by
the
Prophet
,
saying
,
Behold
a
Virgin
shall
conceive
and
beare
a
Sonne
,
and
they
shall
call
his
name
Emmanuel
.
How
could
his
name
be
called
Jesus
and
Emmanuel
too
?
or
how
could
the
calling
his
name
Jesus
,
be
the
fulfilling
of
that
prophecy
that
foretold
that
they
should
call
his
name
Emmanuel
?
C.
You
are
to
know
that
in
the
Hebrew
tongue
,
words
and
things
,
and
so
also
calling
and
being
,
name
and
person
are
all
one
;
No
word
shall
be
impossible
with
God
,
is
,
nothing
shall
be
impossible
:
and
my
house
shall
be
called
the
house
of
prayer
,
is
,
my
house
shall
be
the
house
of
prayer
to
all
people
,
that
is
,
to
the
Gentiles
as
well
as
Jewes
;
and
so
many
names
,
that
is
,
so
many
men
:
and
according
to
that
idiom
.
(
retained
both
in
the
Prophets
of
the
Old
,
and
Evangelists
of
the
New
Testament
)
this
phrase
[
they
shall
call
his
name
Emmanuel
]
is
in
signification
no
more
then
this
,
He
shall
be
,
God
with
us
,
or
God
incarnate
in
our
flesh
;
which
incarnation
of
his
,
being
on
purpose
to
save
his
people
from
their
sinnes
,
that
prophecy
which
foretold
it
,
was
perfectly
fulfilled
in
his
birth
and
circumcision
,
at
which
time
he
was
called
Jesus
.
Which
name
was
but
a
signification
of
his
designe
in
his
coming
into
the
world
,
according
to
another
place
;
This
day
there
is
borne
in
the
City
of
David
a
Saviour
,
which
is
Christ
the
Lord
.
S.
By
the
answering
of
my
impertinent
scruple
I
have
gained
thus
much
,
that
the
whole
end
of
Christs
birth
,
of
all
he
did
and
suffered
for
us
,
was
that
he
might
save
us
.
I
pray
you
then
what
is
meant
by
saving
.
C.
To
save
is
to
redeeme
from
sinne
,
as
you
will
acknowledge
,
if
you
observe
but
these
two
plaine
places
;
first
,
that
which
even
now
I
cited
.
Mat.
1.
21.
[
he
shall
save
his
people
from
their
sinnes
,
]
(
which
is
the
onely
reason
there
rendred
why
he
is
called
a
Saviour
)
then
Tit.
2.
14.
Christ
gave
himselfe
to
be
crucified
for
us
,
that
he
might
redeeme
us
from
all
iniquity
.
]
S.
Wherein
doth
this
saving
or
redeeming
from
sinne
consist
?
C.
In
3
things
,
first
,
In
obtaining
pardon
for
sinne
or
reconciling
us
to
God
;
and
consequently
to
that
,
in
delivering
us
from
the
eternall
torments
which
from
God
as
judge
,
and
from
Satan
as
accuser
first
,
and
then
as
executioner
,
are
in
strict
justice
,
or
by
the
first
Covenant
due
to
sinne
.
Secondly
,
In
a
calling
to
repentance
,
by
weakning
the
reigning
power
of
sinne
,
and
the
tempting
power
of
Satan
,
by
mortifying
the
old
man
,
(
that
is
,
the
sinfull
desires
of
the
naturall
,
and
sinfull
habits
of
the
carnall
man
,
)
by
implanting
a
new
principle
of
holinesse
in
the
heart
.
And
thirdly
,
In
perfecting
and
accomplishing
all
these
so
happy
beginnings
,
at
the
end
of
this
life
in
heaven
.
S.
How
can
it
be
said
that
Christ
came
thus
to
save
,
to
doe
all
this
,
when
so
many
,
so
long
after
his
coming
,
are
so
farre
from
being
thus
saved
in
all
or
any
of
the
three
sences
?
C.
That
he
came
to
save
is
certainly
true
,
whatsoever
objections
you
can
have
against
it
:
and
that
by
saving
these
3
things
are
meant
,
if
you
please
I
shall
manifest
from
other
Scriptures
.
The
first
sence
is
conteined
in
the
word
,
(
as
it
is
used
,
)
Luk.
1.
71.
salvation
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
we
should
be
saved
from
our
enemies
,
which
must
needs
be
our
spirituall
enemies
,
sinne
and
Satan
▪
and
if
you
doubt
whether
sinne
be
there
meant
,
or
the
pardon
of
sinne
,
by
that
saving
,
the
next
verse
will
cleare
the
difficulty
,
where
it
followes
,
to
performe
the
mercy
,
or
mercifully
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
deale
with
our
fathers
,
and
to
remember
his
holy
Covenant
,
of
which
Covenant
you
know
this
is
one
speciall
part
,
Heb.
8.
12.
I
will
be
mercifull
to
their
sinnes
,
(
which
explaines
the
mercifull
dealing
there
)
and
their
iniquities
will
I
remember
no
more
.
And
then
for
the
second
sence
,
that
saving
signifies
calling
to
repentance
,
may
appeare
not
onely
by
comparing
those
two
places
,
[
I
came
to
call
sinners
to
repentance
,
]
and
[
Christ
Jesus
came
into
the
world
to
save
sinners
,
]
out
also
by
a
notable
place
,
Act.
2.
very
usefull
for
the
explaining
of
that
word
.
v.
38.
't
is
reported
that
Saint
Peter
said
unto
them
,
repent
,
&c.
and
v.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
40.
in
more
other
words
he
testified
unto
them
,
or
preached
unto
them
,
saying
,
be
ye
saved
,
or
escape
ye
from
this
perverse
generation
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
whence
it
is
cleare
,
that
being
saved
,
&c.
is
but
more
other
words
to
signify
repentance
,
and
therefore
surely
that
word
,
v.
47.
which
we
render
such
as
should
be
saved
,
but
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
literally
[
the
saved
]
signifies
peculiarly
those
who
received
that
exhortation
,
v.
41.
that
is
,
those
that
repented
of
their
sinnes
.
but
this
by
the
way
.
As
for
the
last
acception
of
the
phrase
,
't
is
so
ordinary
for
salvation
,
to
signify
the
holy
pure
life
in
heaven
,
that
I
shall
not
need
give
you
any
proofe
of
it
.
Having
therefore
cleared
the
truth
,
this
were
sufficient
,
although
I
wanted
skill
to
answer
your
objection
,
but
yet
that
may
easily
be
done
too
,
by
saying
that
Christ
hath
really
performed
his
part
toward
every
one
of
these
,
and
that
whosoever
hath
not
the
effect
,
and
fruit
of
it
,
it
is
through
his
owne
wilfull
neglect
,
and
even
despising
of
so
great
salvation
.
Light
came
into
the
world
,
and
men
loved
darknesse
more
then
light
,
and
having
made
a
Covenant
with
death
and
damnation
,
are
most
worthy
to
have
their
portions
therein
.
S.
What
then
is
the
short
or
summe
of
Christs
being
Jesus
?
C.
'T
is
this
,
that
he
came
into
the
world
to
fetch
backe
sinners
to
heaven
,
that
whosoever
of
mankinde
shall
truly
repent
and
fly
to
him
,
shall
thorow
him
obtaine
pardon
of
sinne
,
and
salvation
,
a
mercy
vouchsafed
to
men
,
but
denyed
to
Angells
,
who
being
once
fallen
are
left
in
that
wretched
estate
,
and
no
course
taken
,
and
consequently
no
possibility
left
for
their
recovery
:
which
most
comfortable
truth
is
clearely
set
downe
by
the
Apostle
,
Heb:
2.
15.
though
in
our
English
reading
of
it
,
it
be
somewhat
obscured
;
The
words
rightly
rendred
run
thus
,
He
doth
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
take
hold
of
Angells
,
but
the
seed
of
Abraham
he
taketh
hold
of
.
Where
the
word
which
I
render
taking
hold
of
,
signifies
to
catch
any
one
who
is
either
running
away
,
or
falling
on
the
ground
or
into
a
pit
,
to
fetch
backe
or
recover
againe
.
This
Christ
did
for
men
by
being
borne
,
and
suffering
in
our
flesh
,
but
for
Angells
he
did
it
not
.
S.
What
speciall
influence
will
this
whole
doctrine
have
upon
our
lives
?
C.
I
will
shew
you
,
1.
It
is
proper
to
stirre
up
our
most
affectionate
love
and
gratitude
to
this
Saviour
,
who
hath
descended
so
low
even
to
the
death
of
the
crosse
to
satisfie
for
our
sinnes
,
to
obtaine
pardon
for
us
.
this
love
of
Christ
constreineth
us
,
saith
the
Apostle
.
2.
'T
is
proper
to
beget
in
us
a
just
hatred
of
sinne
which
brought
God
out
of
heaven
to
make
expiation
for
it
.
3.
It
is
a
most
proper
enforcement
of
repentance
and
amendment
of
life
,
to
remember
,
1.
That
without
that
we
are
likely
to
be
little
benefited
by
this
Saviour
,
except
we
repent
salvation
it selfe
shall
not
keepe
us
from
perishing
.
2.
That
that
was
an
end
of
Christs
death
to
redeeme
us
from
all
iniquity
and
purifie
to
himselfe
a
peculiar
people
zealous
of
good
workes
,
aswell
as
to
satisfy
for
us
.
4.
It
is
proper
to
teach
us
feare
of
offending
,
and
keepe
us
from
security
,
when
1
,
we
finde
what
an
exemplary
punishment
God
saw
fit
,
if
not
necessary
,
to
inflict
on
sinne
in
the
person
of
his
sonne
,
and
2
,
remember
how
much
more
guilty
we
now
shall
prove
,
if
we
will
still
damne
our selves
in
despight
of
all
these
meanes
of
saving
us
.
Of
the
name
CHRIST
and
his
three
Offices
.
S.
I
beseech
God
to
open
my
heart
to
those
considerations
,
and
then
I
shall
farther
importune
you
to
proceed
and
tell
me
the
signification
of
the
word
Christ
,
wherein
you
told
me
the
Offices
of
Christ
were
intimated
.
but
I
beseech
you
first
what
do
you
meane
by
Offices
?
C.
I
meane
by
that
word
,
places
of
charge
and
dignity
,
to
which
God
thought
fit
to
designe
Christ
,
that
he
might
the
better
accomplish
the
end
for
which
he
sent
him
;
the
trust
or
charge
supposing
somewhat
to
be
done
by
him
,
and
the
dignity
implying
somewhat
to
be
returned
by
us
;
as
you
will
see
in
the
particulars
.
S.
What
then
is
meant
by
the
word
Christ
?
C.
Annointed
,
and
that
intimates
the
three
Offices
to
which
men
were
wont
to
be
inaugurated
by
the
ceremony
of
anointing
.
S.
What
are
those
three
Offices
?
C.
Of
King
,
and
of
Preist
,
and
of
Prophet
.
S
What
belonged
Of
Christs
Kingly
office
.
to
Christ
to
do
as
King
?
C.
To
set
up
his
throne
in
our
hearts
,
or
to
reigne
in
the
soules
of
men
,
and
to
give
evidence
of
his
power
thorow
the
whole
world
.
S.
What
was
required
of
him
to
that
purpose
?
C.
1.
To
weaken
and
shorten
the
power
of
Satan
,
which
Christ
really
did
at
his
suffering
,
Heb.
2.
14.
by
death
destroying
the
Devill
,
and
againe
I
saw
Lucifer
falne
downe
from
heaven
,
that
is
from
the
more
unlimited
power
which
he
had
before
:
and
2
to
give
strength
and
grace
to
overcome
all
rebellious
lusts
,
and
habits
of
sinne
,
to
bring
them
downe
in
obedience
to
his
Kingdome
,
and
this
he
hath
done
also
by
sending
his
spirit
;
(
in
reference
to
which
are
those
words
cited
out
of
the
Psalmist
,
he
hath
led
captivity
captive
,
and
given
gifts
unto
men
,
)
and
in
a
word
to
reigne
till
he
had
brought
all
his
enemies
under
his
feet
,
Homer
cals
the
Eagle
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Homero
.
Tullio
aetas
,
trigenta
annorū
s●a●ium
vid.
Rhodig
:
l.
19.
c.
22.
&
Homer
of
Nest
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&
Herodot
.
l.
2.
p.
144.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&
Clem.
Alex.
Strom.
1.
p.
335.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Cor:
15.
25.
S.
What
,
and
how
many
be
those
enemies
?
C.
He
hath
many
enemies
,
some
temporall
,
but
most
spirituall
.
S.
What
meane
you
by
his
temporall
enemies
?
C.
I
meane
the
Jewish
nation
,
that
rejected
and
crucified
him
,
which
,
within
the
compasse
of
one
generation
were
,
according
to
his
prediction
destroyed
by
the
Romans
,
and
preyed
upon
by
those
Eagles
Mat.
24.
28.
by
which
are
noted
the
Roman
Armies
(
whose
ensigne
was
the
Eagle
)
which
found
them
out
(
as
such
vulturs
do
the
carcasse
Job
.
39.
30.
)
wheresoever
they
dispersed
themselves
.
For
that
that
prophecy
of
Christs
,
Mat.
24.
belongs
to
this
matter
,
the
destruction
of
those
present
crucifiers
,
and
the
Jewish
state
,
and
not
to
the
destruction
of
all
enemies
at
his
great
appearing
yet
to
come
,
is
apparent
by
the
34
verse
.
This
generation
shall
not
passe
till
all
these
things
be
fulfilled
.
Where
the
word
generation
signifies
such
a
space
that
they
that
were
then
alive
,
might
and
should
live
to
see
it
,
in
that
sence
,
as
the
word
is
used
,
Mat.
1.
Where
the
time
or
space
of
14
mens
lives
in
a
line
succeeding
one
another
,
is
called
14
generations
,
not
that
generation
signifies
the
whole
space
of
a
mans
life
(
for
that
is
oft
60
,
80
,
or
an
100
yeares
)
but
rather
the
3
part
of
that
;
for
of
any
mans
age
,
part
he
lives
in
his
fathers
life
time
,
and
part
after
his
sonnes
birth
,
and
thereupon
't
is
wont
to
be
said
,
that
three
generations
make
one
saecle
or
hundred
yeares
,
as
you
shall
find
ordinarily
it
doth
.
So
that
the
plaine
meaning
of
that
speech
of
Christs
[
this
generation
shall
not
passe
,
&c
]
is
this
,
that
all
this
should
come
to
passe
in
their
age
,
or
within
the
life
of
some
that
were
then
men
,
as
Mat.
16.
28.
There
be
some
standing
here
which
shall
not
tast
of
death
till
they
see
the
sonne
of
man
coming
in
his
Kingdome
.
Which
,
though
some
by
the
next
Chapter
following
,
are
perswaded
to
interpret
of
the
transfiguration
,
(
as
if
that
were
Christs
coming
in
his
Kingdome
)
may
yet
more
properly
be
interpreted
of
this
matter
,
so
immediately
consequent
to
his
being
killed
by
the
Jewes
,
and
rising
againe
,
v.
21.
which
was
the
ground
of
this
speech
of
his
)
Christs
illustrious
coming
to
destroy
those
Jews
;
to
which
also
that
other
place
belongs
,
(
which
will
cleare
both
these
)
Jo.
21
,
22.
If
I
will
that
John
tarry
till
I
come
,
what
is
that
to
thee
?
which
,
saith
Saint
John
,
was
not
to
be
interpreted
that
he
should
never
dye
,
v.
23.
but
onely
that
he
should
tarry
till
this
coming
of
Christ
:
which
,
of
all
the
Disciples
,
peculiarly
(
and
I
thinke
onely
)
John
lived
to
see
,
and
after
that
wrote
his
Revelation
in
the
14th
yeare
of
Domitian
,
about
the
65t
of
Christ
:
This
destroying
or
subduing
his
enemies
and
crucifiers
(
being
so
terrible
,
that
when
it
is
foretold
,
Mat.
24.
it
is
generally
mistaken
for
the
day
of
finall
judgement
)
is
many
times
in
the
New
Testament
,
stiled
the
Kingdome
of
God
,
and
the
coming
of
Christ
,
the
end
of
all
things
,
and
the
end
of
the
world
,
because
Christs
powerfull
presence
was
so
very
discernible
in
destroying
of
that
nation
,
and
that
effect
of
his
Kingdome
,
in
bringing
his
enemies
under
his
feete
.
S.
What
other
enemies
did
you
meane
?
C.
First
,
Sinne
,
the
great
enemy
of
soules
,
which
he
labours
to
destroy
in
this
life
by
the
power
of
his
grace
,
and
will
totally
destroy
at
the
day
of
judgement
.
Secondly
,
Satan
,
which
I
told
you
of
,
who
therefore
,
when
Christ
comes
to
dispossesse
him
of
his
hold
in
the
poore
man
,
demands
,
Art
thou
come
to
destroy
us
?
Mark
.
1.
24.
and
at
another
time
,
Art
thou
come
to
torment
us
before
our
time
?
acknowledging
that
Christ
was
to
destroy
them
,
(
they
understood
so
much
in
the
sacred
predictions
)
but
withall
hoping
it
was
not
yet
the
time
for
that
execution
,
and
in
the
meane
while
counted
it
a
kind
of
destruction
and
torment
to
them
to
be
cast
out
or
retrenched
of
any
of
their
power
which
they
had
over
the
bodies
or
soules
of
men
.
S.
Are
there
no
other
enemies
that
this
King
must
destroy
?
C.
Yes
,
two
more
;
First
,
All
wicked
and
ungodly
men
,
that
after
all
his
methods
of
recalling
them
to
amendment
,
doe
still
persevere
in
impenitent
rebellions
,
to
whom
eternall
perdition
belongs
by
the
sentence
of
this
King
.
Those
that
will
not
let
him
reigne
over
them
must
be
brought
forth
and
slaine
before
their
King
.
Secondly
,
Death
it selfe
,
according
to
that
of
the
Apostle
,
1
Cor.
15.
The
last
enemy
that
shall
be
destroyed
is
death
:
he
shall
despoile
the
grave
,
and
make
it
restore
all
its
captives
,
and
then
death
shall
be
no
more
,
shall
be
swallowed
up
in
victory
.
S.
What
is
required
of
us
in
answer
and
returne
to
this
Office
of
his
?
C.
Principally
and
by
indispensible
necessity
that
we
render
our selves
obedient
,
faithfull
,
constant
Subjects
to
this
King
,
hold
not
out
any
disloyall
fort
,
any
rebell
lust
or
sinne
against
him
,
but
as
to
a
King
,
vow
and
performe
entire
allegiance
unto
him
.
But
then
consequently
that
we
intrust
him
with
our
protection
,
addresse
all
our
petitions
to
him
,
have
no
warre
or
peace
but
with
those
who
are
his
and
our
common
enemies
or
freinds
,
fight
his
battailes
against
sinne
and
Satan
,
pay
him
our
tribute
of
honour
,
reverence
,
obedience
,
yea
and
of
our
goods
also
,
when
they
may
be
usefull
to
any
poore
member
of
his
.
S.
I
shall
detaine
you
no
longer
with
lesse
necessary
Quaeries
about
this
Office
of
his
,
as
,
When
Christ
was
inaugurated
to
it
?
because
I
have
had
the
chance
to
observe
by
comparingtwo
knowne
places
ofScripture
together
(
Psal
.
110.
1.
and
1
Cor.
15.
25.
)
that
[
Christs
reigning
]
and
[
his
sitting
at
Gods
Right
hand
]
are
all
one
,
from
whence
I
collect
that
the
time
of
his
solemne
inauguration
to
his
Regall
Office
,
was
at
his
Ascension
.
C.
You
have
guessed
aright
,
and
therefore
I
shall
not
farther
explaine
that
unto
you
,
nor
put
you
in
minde
of
any
other
niceties
,
but
instead
of
such
,
rather
remember
you
of
the
practicall
conclusion
,
that
this
Office
of
Christs
may
suggest
unto
you
,
that
you
are
no
farther
a
Christian
,
then
you
are
an
obedient
subject
of
Christs
,
that
his
Gospell
consists
of
commands
aswell
as
promises
,
the
one
the
object
of
the
Christian
faith
,
aswell
as
the
other
.
S.
O
Lord
increase
this
faith
in
me
.
Please
you
now
to
proceed
to
the
second
Office
of
Christs
that
of
his
Preisthood
.
C.
I
shall
,
and
Of
Christs
Preistly
office
.
first
tell
you
,
that
the
nature
of
this
Office
of
Christ
is
a
little
obscure
,
and
therefore
I
shall
tell
you
nothing
of
it
,
but
what
the
Scripture
gives
me
cleare
ground
to
assert
.
S.
What
doth
the
Scripture
tell
us
of
Preisthood
?
C.
It
mentions
two
orders
of
Preisthood
,
one
after
the
order
of
Aaron
,
the
other
after
the
order
of
Melchizedek
.
S.
What
was
the
office
of
the
Aaronicall
Preist
?
C.
To
offer
sacrifice
,
and
to
blesse
the
people
,
but
especially
to
sacrifice
.
S.
What
of
the
Melchizedekian
Preist
?
C.
It
is
not
improbable
that
Melchizedek
offered
sacrifice
also
,
but
because
the
sacred
story
mentions
nothing
of
him
,
as
belonging
to
his
Preisthood
,
but
onely
his
blessing
of
Abraham
,
therefore
it
is
resolved
that
the
Melchizedekian
Preisthood
consisted
onely
in
blessing
.
This
you
will
best
discerne
by
looking
into
the
story
of
Melchizedek
meeting
Abraham
,
Gen.
14.
18
,
19.
S.
What
is
there
said
of
him
?
C.
It
is
said
that
Melchizedek
King
of
Salem
brought
forth
bread
and
wine
,
i.
e.
treated
and
entertained
Abraham
as
a
King
,
and
he
was
the
Preist
of
the
most
high
God
,
and
he
blessed
him
and
said
,
Blessed
be
Abraham
of
the
most
high
God
which
hath
delivered
thine
enemies
into
thine
hand
.
S.
Which
of
these
kinde
of
Preists
was
Christ
to
be
?
C.
Christ
being
considered
in
the
whole
purpose
of
God
concerning
him
,
was
to
undertake
both
these
offices
of
Preisthood
,
to
be
an
Aaronicall
Preist
first
,
and
then
for
ever
after
a
Melchizedekian
Preist
,
he
was
appointed
first
to
offer
up
sacrifice
for
the
sinnes
of
the
world
,
which
he
performed
once
for
all
upon
the
crosse
,
and
therein
exercised
the
office
of
an
Aaronicall
Preist
,
and
withall
completed
and
perfected
that
whole
worke
of
satisfaction
for
sinne
,
to
which
all
the
old
legall
sacrifices
referred
;
and
that
being
done
,
he
was
to
enter
upon
his
other
office
of
Melchizedekian
Preisthood
,
and
exercise
that
continually
from
that
time
to
the
end
of
the
world
,
and
is
therefore
called
a
Preist
for
ever
after
the
order
of
Melchizedek
.
And
this
second
kind
of
Preist-hood
is
that
which
the
Scripture
of
the
New
Testament
,
especially
the
Epistle
to
the
Hebrews
,
doth
mainly
referre
to
,
when
it
speaks
of
Christ
,
and
is
to
be
conceived
to
speake
of
that
,
whensoever
it
indefinitely
mentions
Christs
Preist-hood
.
S.
But
what
then
?
is
not
Christ
a
Preist
ofter
the
order
of
Aaron
?
C.
I
told
you
that
he
was
,
but
now
I
tell
you
,
that
he
is
not
:
he
was
once
,
in
his
death
,
but
never
was
to
repeate
any
act
of
that
afterwards
,
and
so
now
all
the
Preist-hood
that
belongs
to
him
is
the
Melchizedekian
.
I
will
set
this
downe
more
plainely
.
It
is
most
truly
said
and
resolved
,
that
Christs
death
was
a
voluntary
offering
and
sacrifice
of
himselfe
once
for
us
,
and
that
will
serve
to
denominate
him
an
Aaronicall
Preist
in
his
death
,
or
rather
to
conclude
that
his
death
was
the
completion
of
all
the
rites
&
ceremonies
(
such
as
the
sacrifices
)
of
the
Aaronicall
Preisthood
.
But
this
being
but
one
act
never
to
be
repeated
againe
,
is
not
the
thing
that
Christs
eternall
Preisthood
(
denoted
especially
by
his
unction
or
Chrisme
)
referres
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
;
but
that
other
Melchizedek-Preisthood
that
he
was
to
exercise
for
ever
.
Besides
it
may
be
said
that
this
sacrifice
at
his
death
,
may
,
under
that
notion
of
an
Aaronicall
sacrifice
,
passe
for
the
rite
and
ceremony
before
his
consecration
,
or
at
the
consecrating
him
to
be
our
eternall
high
preist
.
For
such
sacrifices
we
find
mentioned
Lev.
8.
22.
the
ram
,
the
ram
of
consecration
;
and
of
this
nature
I
conceive
the
death
of
Christ
to
be
a
previous
or
preparatory
rite
to
Christs
consecration
to
his
great
eternall
preist-hood
after
the
order
of
Melchizedek
,
whereupon
't
is
said
that
it
became
God
to
consecrate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Captaine
of
our
salvation
by
sufferings
.
Heb.
2.
10.
for
so
the
word
signifies
,
which
we
render
to
make
perfect
.
To
which
purpose
you
may
observe
two
things
1
that
Christs
preist-hood
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
is
said
to
be
an
eternall
preisthood
[
thou
art
a
preist
for
ever
]
and
a
preisthood
not
transitive
,
but
for
ever
fastened
in
the
person
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Christ
,
Heb.
7.
24.
after
the
power
of
an
indissoluble
life
.
,
v.
16.
which
cannot
appertaine
to
that
one
single
finite
unrepeated
sacrifice
of
himselfe
upon
the
Crosse
.
2
,
that
Christ
was
not
inaugurated
to
this
his
preisthood
till
after
his
Resurrection
,
as
may
appeare
by
Heb.
5.
5.
Christ
glorified
not
himselfe
to
be
made
an
high
preist
,
but
he
that
said
unto
him
,
thou
art
my
sonne
this
day
have
I
begotten
thee
.
Which
words
denoting
the
time
of
Gods
inaugurating
him
to
his
preisthood
may
by
the
sound
seem
to
belong
to
his
birth
,
but
being
compared
with
Act.
13.
33.
and
Ps.
110.
14.
it
plainely
appeares
that
they
belong
to
the
resurrection
of
Christ
.
and
Act.
3.
26.
't
is
clearely
said
,
God
having
raised
up
his
sonne
Jesus
sent
him
to
blesse
you
;
which
is
a
denotation
of
this
preisthood
,
as
I
told
you
;
and
anon
,
if
you
remember
me
,
I
will
more
largely
shew
you
.
S.
Will
not
this
derogate
something
from
the
suffering
of
Christ
,
or
satisfaction
wrought
by
it
?
C.
No
nothing
at
all
,
but
rather
demonstrate
that
this
death
of
his
was
necessary
in
a
double
respect
,
1
,
as
an
act
of
an
Aaronicall
Priest
,
and
a
completion
of
all
those
legall
rites
,
which
vanished
at
the
presence
of
this
great
sacrifice
.
2
,
that
in
respect
of
the
satisfaction
wrought
by
it
,
it
was
necessary
to
make
him
our
eternall
Preist
,
or
to
make
us
capable
of
the
benefits
of
that
Preist-hood
of
his
.
S.
Well
then
,
I
shall
acknowledge
those
plaine
words
of
Scripture
,
that
Christ
is
now
to
us
and
ever
shall
be
a
preist
of
Melchizedeks
Order
,
and
not
strive
to
phansie
him
still
an
Aaronicall
preist
(
that
sacrifice
being
offered
up
once
for
all
)
because
I
have
no
ground
now
for
such
phansie
.
But
then
I
beseech
you
wherein
lies
the
parallel
betwixt
Melchizedecks
preist-hood
,
and
Christs
?
Is
it
in
offering
of
bread
and
wine
which
we
read
of
Melchizedeck
,
or
in
any
thing
answerable
to
that
?
C.
No
,
that
is
the
Papists
phansy
caused
by
a
great
mistake
of
theirs
,
they
conceive
that
Melchizedek
offered
up
Bread
and
Wine
to
God
:
and
that
in
that
respect
he
is
called
a
Preist
,
or
that
he
was
sacrificing
,
or
did
sacrifice
;
but
in
this
there
are
two
mistakes
,
for
first
,
Melchizedek
brought
forth
this
bread
and
Wine
,
and
presented
it
to
Abraham
,
did
not
offer
it
to
God
;
and
therefore
Philo
a
Jew
,
well
seene
in
that
story
,
sets
it
as
an
act
of
hospitality
in
Melchizedek
,
contrary
to
the
crabbed
niggardlinesse
of
Amelek
,
he
would
not
allow
water
,
but
Melchizedek
brought
forth
bread
and
wine
.
Secondly
,
this
he
did
as
a
King
,
and
so
Christ
as
a
King
may
perhaps
be
said
to
entertaine
and
feed
us
in
the
Sacrament
with
bread
&
wine
,
&
the
spiritu
,
all
food
annexed
to
,
or
represented
by
it
,
the
giving
of
grace
and
pardon
being
a
donative
of
his
Kingly
Office
:
but
the
Preistly
acts
of
Melchizedek
are
those
that
follow
.
Wherein
onely
Christs
Eternall
or
Melchizedek
.
Preisthood
consists
.
S.
What
are
they
?
C.
1.
Blessing
us
.
2.
Blessing
God
for
us
.
S.
What
is
the
meaning
of
Christs
blessing
us
?
C.
You
will
see
that
by
reviewing
the
place
even
now
cited
,
Act.
3.
26.
God
having
raised
up
his
sonne
Jesus
sent
him
to
blesse
us
:
which
now
you
perceive
is
a
denotation
of
his
Preistly
office
,
the
Melchizedek-Preisthood
being
to
blesse
.
S.
I
doe
so
,
but
how
doth
that
shew
me
what
that
blessing
is
?
C.
Yes
,
there
are
words
that
immediately
follow
which
clearely
describe
wherein
this
blessing
consists
,
in
turning
away
every
one
of
you
from
his
iniquities
.
S.
Be
pleased
then
to
make
use
of
that
key
for
me
,
and
shew
me
clearely
wherein
that
part
of
Christs
Preisthood
,
his
blessing
of
us
consists
?
C.
In
using
all
powerfull
meanes
to
convert
or
turn
i
e.
to
bring
all
mankind
to
repentance
.
S.
What
be
those
meanes
?
C.
First
,
the
communicating
that
spirit
to
us
whereby
he
raised
up
Jesus
from
the
dead
,
Rom.
8.
11.
Secondly
,
sending
the
Holy
Ghost
,
(
to
convince
the
world
of
sinne
,
and
righteousnesse
,
and
of
judgement
,
)
that
is
,
appointing
a
succession
of
Ministers
to
the
end
of
the
world
,
to
worke
in
mens
hearts
a
cordiall
subjection
to
that
doctrine
which
at
Christs
preaching
on
earth
was
not
beleived
.
Thirdly
,
the
giving
of
grace
,
inspiring
of
that
strength
into
all
humble
Christian
hearts
that
may
enable
them
to
get
victory
over
sinne
.
Fourthly
,
his
interceding
with
God
for
us
,
(
which
you
know
is
the
peculiar
office
of
the
Preist
)
as
he
promised
he
would
for
Saint
Peter
,
that
his
faith
faile
not
,
that
is
,
that
God
will
give
us
the
grace
of
perseverance
,
(
which
intercession
of
his
being
now
with
power
and
authority
,
(
all
power
is
given
to
me
saith
Christ
)
is
all
one
in
effect
with
the
actuall
donation
of
that
grace
)
and
as
a
crowne
of
this
followes
another
kind
of
blessing
,
actuall
bestowing
of
heaven
upon
such
blessed
persevering
children
of
his
Father
.
S.
What
is
required
of
us
in
answer
to
this
part
of
his
Office
?
C.
First
,
to
seeke
and
pray
for
grace
to
descend
towards
us
through
this
conduit
of
conveyance
.
Secondly
,
to
receive
it
when
it
thus
flowes
with
humble
gratefull
hearts
.
Thirdly
,
to
count
grace
the
greatest
blessing
in
the
world
.
Fourthly
,
to
make
use
of
it
to
the
end
designed
by
Christ
:
not
to
pride
or
wantonnesse
,
or
contempt
of
our
meaner
brethren
,
but
to
the
converting
and
reforming
of
our
lives
.
And
fifthly
,
to
looke
for
no
finall
benefit
,
pardon
of
sinnes
,
or
eternall
salvation
from
that
Preist
either
as
suffering
or
satisfying
for
us
,
but
upon
the
good
use
of
his
grace
,
which
will
engage
us
to
walke
painfully
here
,
and
to
approach
humbly
to
receive
our
reward
,
the
crowne
not
of
our
workes
,
but
Gods
graces
hereafter
.
S.
What
is
the
second
part
of
Christs
Melchizedek-Preisthood
?
C.
Blessing
or
praising
God
for
ever
in
heaven
for
his
goodnesse
,
his
mercy
,
his
grace
towards
us
poore
sinfull
enemies
of
his
,
in
giving
us
the
victory
over
our
so
bitter
adversaries
,
sin
&
Satan
,
&
death
&
hell
,
by
the
bloud
of
the
Lamb
,
and
the
power
of
his
Grace
.
S.
What
is
our
part
in
this
businesse
?
C.
To
follow
this
precentor
of
ours
in
blessing
&
magnifying
that
God
of
all
grace
,
and
never
yeilding
to
those
enemies
which
he
hath
died
to
purchase
,
and
given
us
power
to
resist
&
overcome
.
S.
I
doe
already
discerne
the
influence
of
this
Office
,
thus
explained
,
upon
our
lives
,
yet
if
you
please
▪
give
me
your
direction
,
and
opinion
what
is
the
maine
practicall
doctrine
emergent
from
this
Office
of
Christ
,
especially
as
it
consists
in
blessing
.
C.
This
is
it
,
that
from
hence
we
learne
,
how
farre
forth
we
may
expect
justification
and
salvation
from
the
sufferings
of
Christ
,
no
farther
it
appeares
,
than
we
are
wrought
on
by
his
renewing
and
sanctifying
and
assisting
grace
,
this
being
the
very
end
of
his
giving
himselfe
for
us
,
not
that
absolutely
or
presently
we
might
be
acquitted
and
saved
,
but
that
he
might
redeeme
us
from
all
iniquity
,
from
the
reigning
power
,
aswell
as
guilt
,
and
that
impartially
,
of
all
iniquity
,
and
purify
unto
himselfe
a
peculiar
people
zealous
of
good
workes
,
Tit.
2.
14.
without
which
acquisition
of
purity
,
and
zeale
of
good
workes
in
us
as
in
a
peculiar
people
,
Christ
failes
of
his
aime
and
designe
in
dying
for
us
,
he
is
deprived
of
that
reward
of
his
sufferings
,
which
is
mentioned
,
Is
.
53.
10.
The
seeing
of
his
seed
,
the
having
the
pleasure
of
the
Lord
,
(
which
is
said
to
be
our
sanctification
,
1
Thes.
4.
3.
)
prosper
in
his
hand
,
the
seeing
of
the
travaile
of
his
soule
,
v.
1.
dividing
his
portion
with
the
great
,
and
the
spoile
with
the
strong
,
v.
12.
that
is
,
rescuing
men
out
of
the
power
of
sinne
to
amendment
of
life
,
and
to
holinesse
,
which
is
the
crowne
and
reward
of
his
pouring
out
his
soule
to
death
,
and
making
intercession
for
the
transgressours
.
And
if
he
faile
of
his
hope
,
much
more
shall
we
of
ours
,
after
all
that
Christ
hath
done
and
suffered
,
the
impenitent
unreformed
fiduciary
shall
perish
.
And
what
can
you
imagine
more
obligatory
to
good
life
,
then
this
?
S.
I
acknowledge
the
truth
of
what
you
say
to
be
very
convincing
,
and
shall
thinke
my selfe
bound
in
charity
to
my
poore
tottering
soule
no
longer
to
flatter
and
foole
my selfe
with
such
vaine
hope
,
that
Christs
active
and
passive
obedience
shall
be
imputed
to
me
,
unlesse
I
am
by
his
blessing
thus
qualified
to
receive
this
benefit
from
his
death
.
Yet
now
I
thinke
of
it
,
if
Christs
active
obedience
may
be
imputed
to
me
,
then
what
need
have
I
of
obeying
my selfe
?
If
the
righteousnesse
that
was
in
him
by
never
sinning
,
be
reckoned
to
me
,
what
need
I
any
other
initiall
imperfect
inherent
righteousnesse
or
holinesse
of
my
owne
?
this
is
to
me
a
scruple
yet
not
answered
by
you
.
C
I
confesse
it
is
,
for
I
have
had
no
occasion
to
mention
that
active
obedience
of
Christ
,
it
being
no
part
of
his
Preistly
Office
.
And
now
if
you
will
have
my
opinion
of
it
,
I
conceive
it
cleare
that
Christs
active
obedience
is
not
imputed
unto
any
other
person
.
For
first
,
if
his
active
righteousnesse
were
imputed
to
me
,
then
by
that
I
should
be
reckoned
of
and
accepted
by
God
,
as
if
I
had
fulfilled
the
whole
law
,
and
never
sinned
,
and
then
I
should
have
no
need
that
Christ
should
suffer
for
my
sinnes
,
and
so
this
would
exclude
all
possibility
of
having
Christs
passive
obedience
imputed
to
me
.
For
what
imaginable
reason
could
be
given
,
why
I
should
suffer
for
sinne
,
or
any
other
surety
for
mee
,
if
by
some
former
act
I
am
accounted
to
have
performed
perfect
unsinning
obedience
,
at
least
have
the
benefit
of
that
obedience
performed
by
that
surety
of
mine
,
and
accepted
for
me
?
Secondly
,
the
truth
is
cleare
that
Christs
active
obedience
was
required
in
his
person
,
as
a
necessary
qualification
to
make
it
possible
for
him
to
suffer
or
satisfy
for
us
,
for
had
he
not
performed
active
obedience
,
that
is
,
had
any
guile
beene
found
in
his
mouth
,
or
heart
,
had
he
ever
sinned
,
he
must
have
suffered
for
himselfe
,
and
could
no
more
have
made
satisfaction
for
us
,
then
one
of
us
sinners
can
now
doe
for
another
.
From
both
which
reason
't
is
cleare
that
Christs
active
obedience
will
not
supply
the
place
of
ours
,
or
make
ours
lesse
necessary
,
and
consequently
that
our
renewed
obedience
and
sanctification
is
still
most
indispensably
required
(
though
mixed
with
much
of
weakenesse
,
ignorance
,
frailties
,
recidivations
,
)
to
make
us
capable
of
pardon
of
sinne
or
salvation
,
which
sure
is
the
intimation
of
those
places
which
impute
our
Justification
rather
to
the
Resurrection
of
Christ
(
and
the
consequents
of
that
,
the
subsequent
acts
of
his
Preisthood
heretofore
mentioned
,
)
then
to
his
death
.
Such
are
Rom.
8.
34.
It
is
God
that
justifieth
,
who
is
he
that
condemneth
?
it
is
Christ
that
died
,
yea
rather
that
is
risen
againe
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
?
which
last
words
referre
peculiarly
to
that
act
of
this
his
Preist-hood
in
blessing
or
interceding
for
us
.
and
Rom.
4.
25.
who
was
delivered
(
to
death
)
for
our
offences
,
and
was
raised
againe
for
our
justification
.
The
Death
of
Christ
not
justifying
any
who
hath
not
his
part
in
his
Resurrection
.
S.
I
perceive
this
theme
of
Christs
Priesthood
to
be
a
rich
mine
of
Christian
knowledge
,
every
scruple
of
mine
opening
so
large
a
field
of
matter
before
you
,
I
shall
satisfy
my selfe
with
this
competency
which
you
have
afforded
me
;
I
beseech
God
I
may
be
able
to
digest
it
into
kindly
juice
,
that
I
may
grow
thereby
.
Please
you
now
to
proceed
to
the
third
and
last
Office
of
Christ
,
that
of
a
Prophet
.
C.
I
shall
,
and
Of
the
Prophericke
office
of
Christ
.
promise
you
not
to
exercise
your
patience
so
largely
in
that
,
as
in
the
former
.
S.
Wherein
doth
his
Propheticke
Office
consist
?
In
foretelling
what
things
should
happen
to
his
Church
?
C.
No
,
that
is
not
the
notion
we
have
now
of
a
Prophet
(
although
that
he
hath
also
done
in
some
measure
,
as
farre
as
is
usefull
for
us
.
)
S.
What
other
notion
have
you
of
a
Prophet
?
C.
The
same
that
the
Apostle
hath
of
prophecying
,
1
Cor.
11.
4.
&
14.
6.
S.
What
is
that
?
C.
Interpreting
or
making
knowne
the
will
of
God
to
us
.
S.
Wherein
did
Christ
doe
that
?
C.
In
his
Sermons
,
but
especially
that
on
the
Mount
,
telling
us
on
what
termes
blessednesse
is
now
to
be
had
under
the
Gospell
,
and
revealing
some
commands
of
God
which
before
were
(
either
not
at
all
,
or
)
so
obscurely
revealed
in
the
Old
Testament
,
that
men
thought
not
themselves
obliged
to
such
obedience
.
Besides
this
,
the
Propheticke
Office
was
exercised
in
ordeining
ceremonies
and
discipline
for
his
Church
,
the
use
of
the
Sacraments
,
and
the
power
of
the
keyes
,
that
is
,
the
Censures
of
the
Church
.
S.
What
else
belongs
to
his
Propheticke
Office
?
C.
Whatsoever
else
he
revealed
concerning
the
Essence
and
Attributes
of
God
,
concerning
the
mystery
of
the
calling
of
the
Gentiles
,
and
whatsoever
other
divine
truth
he
revealed
to
his
auditours
,
either
in
parables
,
or
plaine
enuntiations
.
S.
What
are
we
to
returne
to
this
Office
of
his
?
C.
Our
willing
full
assent
,
never
doubting
of
the
truth
of
any
affirmation
of
his
;
a
ready
obedience
to
his
institutions
,
and
commands
,
neither
despising
nor
neglecting
the
use
of
what
he
hath
thought
fit
to
prescribe
us
,
and
subduing
carnall
proud
reason
to
the
obedience
of
faith
.
S.
You
have
gone
before
mee
through
the
names
and
offices
of
Christ
severally
;
Is
there
any
influence
on
practice
that
all
of
them
jointly
may
be
thought
to
have
,
over
and
above
what
from
the
severals
you
have
shewed
me
?
C.
I
shall
commend
onely
one
consideration
to
you
for
this
purpose
,
that
Christ
being
an
union
of
these
three
Offices
,
is
a
Iesus
or
Saviour
finally
to
none
but
those
who
receive
him
under
all
his
three
Offices
,
uniformly
into
their
hearts
.
S.
§
3
The
Lord
grant
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
may
doe
so
,
that
I
may
be
not
a
little
way
,
or
a
partiall
,
unsincere
,
but
a
true
Christian
.
What
hinders
but
that
you
now
proceed
,
according
to
your
method
prpoosed
,
to
the
particulars
of
the
third
ranke
,
the
Theologicall
graces
and
Christian
virtues
?
C.
I
shall
,
if
your
patience
and
appetite
continue
to
you
.
S.
To
begin
then
with
the
first
,
what
is
Faith
?
C.
There
is
not
any
one
Of
Faith
.
word
in
nature
which
hath
more
significations
then
this
hath
in
the
Word
of
God
,
especially
in
the
New
Testament
.
It
sometimes
signifies
the
acknowledgment
of
the
true
God
,
in
opposition
to
Heathenisme
,
sometimes
the
Christian
Religion
,
in
opposition
to
Indaisme
;
sometimes
the
beleeving
the
power
of
Christ
to
heale
diseases
;
sometimes
the
beleeving
that
he
is
the
promised
Messias
;
sometimes
fidelity
or
faithfulnesse
;
sometimes
a
resolution
of
conscience
concerning
the
lawfulnesse
of
any
thing
;
sometimes
a
reliance
,
affiance
,
or
dependance
on
Christ
,
either
for
temporall
or
spirituall
matters
;
sometimes
beleeving
the
truth
of
all
divine
revelations
;
sometimes
obedience
to
Gods
commands
,
in
the
Evangelicall
not
legall
sence
;
sometime
the
doctrine
of
the
Gospell
,
in
opposition
to
the
law
of
Moses
;
sometimes
't
is
an
aggregate
of
all
other
graces
;
sometimes
the
condition
of
the
second
Covenant
in
opposition
to
the
first
;
and
other
sences
of
it
also
there
are
,
distinguishable
by
the
contexture
,
and
the
matter
treated
of
where
the
word
is
used
.
S.
I
shall
not
be
so
importunate
,
as
to
expect
you
should
travaile
with
mee
through
every
of
these
severals
,
but
shall
confine
your
trouble
to
that
which
seemes
most
necessary
for
me
to
know
more
particularly
.
As
first
,
which
of
all
these
is
the
notion
of
that
Faith
,
which
is
the
Theologicall
Grace
,
distinct
from
Hope
and
Charity
,
1
Cor.
13.
13
?
C.
It
is
there
the
assenting
to
,
or
beleeving
the
whole
word
of
God
,
particularly
the
Gospell
,
and
in
that
the
commands
and
threates
,
and
promises
of
that
word
:
especially
the
promises
.
This
you
will
acknowledge
if
you
looke
on
v.
12.
of
that
Chapter
,
and
there
observe
and
consider
,
that
Vision
in
the
next
life
is
the
perfecting
of
that
Faith
in
this
life
,
or
that
Faith
here
is
turned
into
Vision
there
,
(
as
hope
into
enjoying
)
for
this
argues
Faith
here
to
be
this
assent
to
those
things
which
here
come
to
us
by
hearing
,
and
are
so
beleeved
by
adherence
,
or
darke
enigmaticall
knowledge
,
but
hereafter
are
seene
or
known
demonstratively
,
or
face
to
face
.
Hence
is
it
that
Faith
is
defined
by
the
Apostle
,
Heb.
11.
1.
the
ground
or
foundation
of
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hoped
for
,
the
conviction
(
or
being
convinced
,
or
assured
)
of
things
which
we
doe
not
see
.
The
foundation
on
which
all
hope
is
built
,
(
for
I
must
first
beleeve
the
promise
before
I
can
hope
the
performance
of
it
on
right
grounds
)
and
the
being
convinced
of
the
truth
of
those
things
for
which
there
is
no
other
demonstration
,
but
onely
the
word
and
promise
of
God
,
and
yet
upon
that
an
inclination
to
beleeve
them
as
assuredly
,
as
if
I
had
the
greatest
evidence
in
the
world
.
S.
I
cannot
but
desire
one
trouble
more
from
you
in
this
matter
,
what
kind
of
Faith
was
the
Faith
of
Abraham
,
which
is
so
much
spoken
of
in
the
New
Testament
,
Ro.
4.
Gal.
3.
Heb.
11.
Ja.
2.
and
seemes
to
be
meant
as
the
patterne
by
which
our
Faith
should
be
cut
out
,
and
upon
which
both
he
was
,
and
we
may
expect
to
be
justified
?
C.
I
cannot
but
commend
the
seasonablenesse
of
the
question
before
I
answer
it
,
for
certainly
you
have
pitch't
upon
that
which
is
the
onely
sure
foundation
&
ground-worke
of
all
true
knowledge
and
resolution
in
this
matter
,
Abraham
being
the
Father
of
the
Faithfull
,
in
whom
that
grace
was
most
eminent
,
very
highly
commended
and
rewarded
in
the
Scripture
,
and
like
whom
we
must
be
,
if
ever
we
expect
to
approve
our selves
to
,
(
or
to
be
justified
by
)
God
.
S.
But
what
then
was
the
Faith
of
Abraham
?
C.
Many
acts
of
Abrahams
Faith
there
are
mentioned
in
the
New
Testament
,
which
were
severall
exercises
of
that
grace
in
him
,
but
especially
two
there
are
,
by
which
in
two
trials
of
his
Faith
he
approved
himselfe
to
God
,
so
farre
as
that
God
imputed
them
to
him
for
righteousnesse
,
i.
e.
accepted
of
those
acts
of
his
as
graciously
,
as
if
he
had
performed
perfect
unsinning
obedience
,
had
lived
exactly
without
any
slip
or
fall
,
all
his
life
,
yea
and
gave
him
the
honour
of
being
called
the
freind
of
God
.
S.
What
was
the
first
of
those
acts
?
C.
That
which
Saint
Paul
referres
to
Rom.
4.
and
Gal.
3.
his
beleeving
the
promise
of
God
made
unto
him
,
Gen.
15.
S.
What
was
that
promise
?
C.
It
consisted
of
two
parts
.
First
,
that
God
would
sheild
and
defend
,
or
take
him
into
his
protection
,
and
withall
reward
him
abundantly
for
all
the
service
that
he
should
ever
performe
unto
him
.
This
promise
is
set
down
,
v.
1.
in
these
words
,
feare
not
Abraham
,
I
am
thy
sheild
and
exceeding
great
reward
.
The
summe
of
which
is
,
that
God
will
protect
all
those
that
depend
and
trust
on
him
,
and
reward
all
his
faithfull
servants
in
a
manner
and
measure
inexpressibly
abundant
,
and
particularly
that
he
would
then
deale
so
with
Abraham
,
a
true
faithfull
servant
of
his
,
and
consequently
that
he
should
not
fear
.
This
promise
it
is
not
said
in
the
text
expressely
that
Abraham
beleeved
;
but
yet
it
is
so
farre
implied
that
there
is
no
doubt
of
it
,
for
Abrahams
question
,
v.
2.
[
What
wilt
thou
give
me
,
seeing
I
goe
childlesse
?
]
is
in
effect
a
bowing
and
yeilding
consent
to
the
truth
of
this
promise
,
and
firmely
depending
upon
it
:
and
thereupon
proceeding
to
a
speciall
particular
,
wherein
he
desired
that
favour
of
God
to
be
made
good
to
him
,
the
giving
him
a
child
for
his
reward
,
whereas
otherwise
(
having
none
,
and
so
his
servant
being
his
onely
heire
apparent
)
all
the
wealth
in
the
world
would
not
be
valuable
to
him
,
and
thereupon
as
a
reward
of
that
his
former
faith
,
on
the
former
promise
God
proceeds
to
make
him
that
second
more
particular
promise
,
which
I
called
the
second
part
of
it
.
S.
What
was
that
?
C.
The
promise
that
he
should
have
an
heire
of
his
own
body
,
from
whom
should
come
a
posterity
as
numerous
,
or
rather
innumerable
,
as
the
stars
of
heaven
,
(
and
among
them
at
length
the
Messias
in
whom
all
the
people
of
the
world
should
be
blessed
)
for
that
is
the
meaning
of
[
so
shall
thy
seed
be
,
v.
5.
and
of
the
same
words
delivered
by
way
of
Ellipsis
,
Rom.
4.
18.
Who
beleived
that
he
should
be
the
father
of
many
nations
,
accordingly
as
had
beene
said
to
him
by
God
.
]
So
(
i.
e.
as
the
starres
of
heaven
)
shall
thy
seed
be
.
This
second
part
of
the
promise
being
a
particular
conteined
before
under
the
generall
of
rewarding
him
exceedingly
,
but
not
till
now
explicitely
revealed
to
Abraham
,
that
God
would
then
reward
him
by
giving
him
a
son
,
and
a
numerous
posterity
,
and
the
Messias
to
come
from
him
,
was
a
particular
triall
whether
his
former
beleife
were
sincere
,
i.
e.
whether
he
would
trust
and
depend
on
God
or
no
,
there
being
little
reason
for
him
to
expect
a
child
then
,
having
remained
so
long
without
one
,
and
so
some
difficulty
in
so
beleeving
;
and
then
it
followes
that
in
this
triall
he
was
found
faithfull
,
he
beleeved
,
v.
6.
(
or
as
Saint
Paul
heightens
it
,
beside
or
beyond
hope
he
beleived
,
Rom.
4.
18.
)
and
God
counted
it
to
him
for
righteousnesse
,
i.
e.
tooke
this
for
such
an
expression
of
his
faithfullnesse
and
sincerity
and
true
piety
that
he
accepted
him
as
a
righteous
person
,
upon
this
performance
,
though
no
doubt
he
had
many
infirmities
and
sinnes
which
he
was
or
had
beene
guilty
of
in
his
life
,
unreconcileable
with
perfect
righteousnesse
.
S.
What
was
the
second
of
those
acts
of
Abrahams
faith
?
C.
That
which
Saint
Iames
mentions
c.
2.
21.
and
Saint
Paul
,
Heb.
11.
17.
offering
up
his
sonne
Isaak
upon
the
Altar
.
For
God
having
made
triall
before
of
his
faith
,
in
one
particular
,
that
of
beleeving
his
promise
;
makes
now
a
new
triall
of
it
in
another
,
that
of
obedience
to
his
commands
:
for
when
God
gives
commands
aswell
as
promises
,
the
one
is
as
perfect
a
season
and
meanes
of
triall
of
faith
as
the
other
;
and
to
say
I
have
faith
,
and
not
thus
to
evidence
it
,
not
to
bring
forth
that
fruit
of
it
,
when
God
by
expecting
it
and
requiring
it
puts
mee
to
the
triall
,
is
either
to
manifest
that
I
have
no
faith
at
all
,
or
else
not
a
through
faith
,
but
only
for
cheaper
easier
services
,
not
able
to
hold
out
to
all
trials
.
Or
else
that
this
is
but
a
dull
livelesse
habit
of
faith
,
without
any
vitall
acts
flowing
from
it
:
which
yet
are
the
things
that
God
commandeth
,
and
without
yeilding
of
which
in
time
of
triall
(
or
when
occasion
is
offered
)
the
habit
will
not
be
accepted
.
And
this
I
conceive
the
clearest
way
of
reconciling
Saint
Iames
and
Saint
Paul
,
Abraham
was
justified
by
faith
,
saith
Saint
Paul
,
Rom
,
4.
and
not
by
workes
,
i.
e.
by
beleeving
and
depending
on
God
for
the
performance
of
his
promise
,
and
resigning
himselfe
up
wholly
to
him
to
obey
his
precepts
;
or
more
clearely
by
that
Faith
which
howsoever
it
was
tried
,
whether
by
promises
of
strange
incredible
things
,
or
commands
of
very
hard
duties
,
(
killing
his
onely
sonne
)
did
constantly
approve
it selfe
to
be
a
true
saith
,
and
so
was
accepted
by
God
,
without
performance
of
absolute
unsinning
obedience
,
much
more
without
performance
of
the
Mosaicall
law
,
(
Abraham
then
being
uncircumcised
)
which
two
things
,
one
or
both
,
are
generally
by
Saint
Paul
meant
by
workes
.
But
then
saith
Saint
James
,
Abraham
was
justified
by
workes
,
i.
e.
his
Faith
did
approve
its
selfe
by
faithfull
actions
,
particularly
by
offering
up
his
sonne
,
an
act
of
the
greatest
fidelity
,
and
sincerity
,
and
obedience
in
the
world
,
and
if
in
time
of
triall
he
had
not
done
so
,
he
had
never
pass't
for
the
faithfull
Abraham
,
had
never
beene
justified
,
i.
e.
approved
or
accepted
by
God
,
which
is
in
effect
all
one
with
that
which
Saint
Paul
had
said
;
neither
one
nor
the
other
excluding
or
seperating
faithfull
actions
or
acts
of
Faith
,
from
Faith
,
or
the
condition
of
justification
,
but
absolutely
requiring
them
as
the
onely
things
by
which
the
man
is
justified
,
onely
Saint
Paul
mentions
the
workes
of
the
law
,
and
excludes
them
from
having
any
thing
to
doe
toward
justification
,
leaving
the
whole
worke
to
Faith
;
and
Saint
James
,
dealing
not
with
the
Jewes
,
but
with
another
kind
of
adversaries
,
hath
no
occasion
to
adde
that
exclusive
part
,
but
rather
to
prevent
or
cure
another
disease
which
he
saw
the
minds
of
men
through
mistake
and
abuse
of
Saint
Pauls
doctrine
possess
't
with
,
or
subject
to
(
thinking
that
a
dead
habit
of
Faith
would
serve
the
turne
,
and
mistaking
every
slight
motion
or
formall
profession
(
such
as
bidding
the
poore
go
,
and
be
rich
,
and
giving
them
nothing
,
v.
16.
)
for
that
habit
of
faith
)
and
in
opposition
to
that
,
resolving
that
the
Faith
which
in
time
of
triall
,
when
occasion
is
offered
,
doth
not
bring
forth
acts
,
is
such
a
dead
carcasse
of
faith
that
God
will
never
be
content
with
,
to
the
justifying
or
accepting
of
any
,
or
counting
any
man
(
as
Abraham
)
his
friend
;
for
such
are
none
,
saith
Christ
,
but
those
which
do
whatsoever
he
commands
them
.
S.
I
thanke
you
for
this
very
plaine
delineation
of
Abrahams
Faith
:
be
onely
now
pleased
,
to
prevent
any
mistake
of
mine
,
to
change
the
scene
,
and
bring
home
the
whole
matter
to
mine
owne
heart
,
and
tell
me
what
is
that
Faith
which
is
required
of
me
,
and
which
alone
will
suffice
to
denominate
me
a
child
of
Faithfull
Abraham
,
and
which
will
be
sure
to
be
accounted
to
me
for
righteousnesse
by
God
;
and
this
you
may
please
to
doe
onely
with
reflection
,
and
in
proportion
to
what
you
have
already
told
me
of
Abraham
.
C.
I
will
obey
you
.
The
faith
which
is
now
required
of
you
,
and
which
God
will
thus
accept
to
your
justification
,
is
a
cordiall
sincere
giving
up
your selfe
unto
God
,
particularly
to
Christ
,
firmely
to
rely
on
all
his
promises
,
and
faithfully
to
obey
all
his
commands
delivered
in
the
Gospell
:
which
will
never
be
accounted
that
sincere
cordiall
faith
,
unlesse
you
doe
(
whensoever
any
triall
is
made
of
you
)
act
and
performe
accordingly
,
beleive
what
Christ
hath
promised
in
the
Gospell
,
against
all
spirituall
or
worldly
temptations
to
the
contrary
,
and
practice
what
Christ
commands
against
all
the
invitations
of
pleasure
or
profit
,
or
vaine
glory
to
the
contrary
;
to
which
purpose
it
is
,
that
Christ
saith
,
that
they
cannot
beleive
,
which
receive
the
praise
of
men
:
by
that
one
carnall
motive
,
as
an
example
or
instance
of
the
rest
,
illustrating
this
truth
,
that
he
that
the
World
,
or
Flesh
,
or
Devill
,
can
carry
away
from
the
profession
of
,
and
obedience
to
Christ
,
is
no
sonne
of
the
faithfull
Abraham
,
no
beleiving
Disciple
of
his
.
For
if
it
be
said
that
Abraham
was
faithfull
before
these
acts
of
his
Faith
,
at
least
before
that
second
of
them
,
that
of
obedience
,
being
justified
upon
the
beleeving
the
promise
before
,
Gen.
15.
and
so
that
you
may
have
true
faith
,
before
you
produce
those
effects
of
it
,
at
least
by
beleeving
the
promises
of
Christ
you
are
so
justified
,
without
respect
unto
(
or
abstracted
from
)
this
obedience
to
his
commands
,
I
shall
soone
satisfy
that
scruple
,
by
confessing
the
truth
of
it
as
farre
as
concern'd
Abraham
,
on
this
ground
,
because
Abraham
was
by
God
(
who
saw
his
heart
)
discerned
to
be
faithfull
before
any
of
these
trials
,
nay
had
formerly
given
evidence
of
it
by
going
out
of
his
country
at
Gods
command
▪
which
was
an
act
of
great
obedience
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gen.
12.
1.
and
Heb.
11.
8.
And
after
,
being
tried
at
that
time
onely
with
a
promise
,
he
gave
full
credit
to
that
,
and
still
gave
evidence
of
his
fidelity
,
as
fast
as
occasions
were
offered
,
which
God
,
that
saw
no
maime
in
him
,
did
accept
of
even
before
he
had
made
those
other
trials
.
And
proportionably
it
will
still
hold
true
of
you
,
that
if
your
heart
be
sincerely
given
up
to
Christ
,
if
there
be
in
you
a
resolution
of
uniforme
obedience
unto
Christ
,
which
the
searcher
of
hearts
sees
to
be
sincere
,
and
such
as
would
hold
out
in
time
of
temptation
,
this
will
be
certainly
accepted
by
God
to
thy
justification
;
nay
if
God
try
thee
onely
with
the
promise
,
as
(
be
it
but
this
)
that
Christ
will
give
rest
to
all
that
being
weary
come
to
him
,
or
for
temporall
things
,
that
he
will
never
faile
thee
,
nor
forsake
thee
,
if
thou
do
confidently
depend
on
the
truth
of
this
without
any
doubting
or
staggering
,
this
will
be
accepted
by
God
to
thy
justification
,
without
any
farther
acts
of
faith
or
obedience
to
his
commands
,
in
case
,
or
supposing
,
there
were
no
such
command
as
yet
given
to
thee
,
or
no
occasion
of
obeying
it
;
But
now
thy
case
being
in
one
respect
distinguished
from
that
of
Abrahams
,
the
whole
Gospell
being
already
revealed
and
proposed
to
thee
as
a
summary
of
what
thou
art
bound
to
beleive
and
what
to
do
(
and
no
need
of
any
such
particular
revelations
of
Gods
will
,
either
by
way
of
promise
or
particular
precept
,
as
was
to
Abraham
)
the
object
of
thy
faith
is
already
set
thee
,
all
the
Affirmations
,
all
the
promises
,
and
all
the
Commands
,
yea
and
Threats
of
the
Gospell
;
and
all
these
are
to
be
received
uniformly
with
a
cordiall
faith
proportioned
to
each
of
them
,
assent
to
all
his
affirmations
,
dependance
on
all
his
promises
,
resolution
of
obedience
to
all
his
commands
,
(
even
those
hardest
sayings
of
his
,
most
unacceptable
to
flesh
and
bloud
)
and
feare
and
awe
of
his
Threats
,
without
any
flattering
fallacious
hope
of
possibility
to
escape
them
.
Thy
Faith
,
if
it
be
true
,
must
be
made
up
of
all
these
parts
and
not
of
some
one
or
more
of
them
;
and
then
whensoever
any
triall
shall
be
particularly
made
of
thee
,
in
which
kind
soever
it
happens
to
be
first
,
thou
must
expresse
and
evidence
thy
fidelity
,
or
else
this
faith
will
not
be
accepted
by
God
to
thy
justification
,
i.
e.
will
not
be
approved
by
him
,
or
accounted
for
thy
righteousnesse
;
and
the
same
must
be
resolved
,
when
and
how
often
soever
occasions
shall
offer
themselves
either
of
assenting
or
adhering
,
or
obeying
or
fearing
God
,
(
i.
e.
whensoever
any
difficulty
or
other
temptation
interposes
in
any
one
of
these
)
for
then
it
is
with
thee
as
it
was
with
Abraham
when
God
tempted
him
,
and
there
is
no
justification
to
be
had
,
but
upon
passing
faithfully
(
I
say
not
,
without
all
sinne
,
all
blemish
,
all
imperfection
,
but
without
all
falsenesse
,
faithlessenesse
,
hypocrisy
)
honestly
,
sincerely
through
such
trials
.
For
though
God
may
approve
and
justify
thy
faith
and
thee
,
before
or
without
any
triall
,
any
performance
,
(
beholding
all
in
the
heart
which
men
doe
in
the
actions
)
yet
when
those
trials
are
made
,
and
the
performance
not
met
with
,
't
is
then
apparent
even
to
men
and
thy
owne
soule
,
that
thy
resolutions
were
not
before
sincere
,
(
i.
e.
thy
faith
true
)
and
consequently
God
that
saw
that
before
those
trials
,
cannot
be
thought
to
have
justified
that
unsincere
resolver
,
that
dead
heartlesse
livelesse
Faith
.
But
when
upon
such
trials
God
meets
with
his
desired
expected
returnes
,
he
then
justifies
the
fidelity
or
Faith
of
that
man
,
and
consequently
that
man
himselfe
,
who
hath
shewed
himselfe
so
faithfull
;
and
so
(
by
the
purport
of
the
New
Covenant
,
through
the
sufferings
and
satisfaction
of
Christ
)
he
imputes
not
to
that
man
the
sinnes
of
his
former
,
nor
frailties
&
infirmities
of
his
present
life
.
S.
You
have
given
me
a
large
account
of
my
demand
,
and
I
can
finde
nothing
wanting
to
my
present
satisfaction
but
the
more
distinct
descending
to
the
severall
parts
,
and
branches
of
faith
,
that
I
may
more
nearely
looke
into
the
severals
of
my
duty
in
this
matter
,
wherein
I
am
so
mightily
concerned
.
C.
I
shall
give
you
that
without
detaining
you
long
,
or
adding
much
to
what
hath
beene
already
said
,
onely
by
giving
you
the
object
of
true
faith
,
which
is
of
two
sorts
,
Either
God
himselfe
,
Or
the
Word
of
God
;
God
who
is
beleived
in
,
and
the
Word
of
God
as
the
rule
of
that
Faith
,
or
matter
to
be
beleived
,
and
that
Word
entirely
considered
,
signifying
whatsoever
I
am
(
or
may
ever
be
)
convinced
to
come
from
him
,
and
in
it
(
as
it
is
now
shut
up
,
and
compriz'd
in
the
Bookes
of
Canonicall
Scripture
)
these
speciall
parts
which
do
divide
the
whole
Scripture
betweene
them
.
1.
The
Affirmations
of
Scripture
,
whether
by
way
of
Historicall
Narration
,
or
by
way
of
Doctrine
.
2.
The
Promises
of
God
,
both
in
the
Old
and
New
Testament
,
but
especially
the
promises
of
the
Gospell
,
both
such
as
belong
to
this
life
,
and
specially
those
that
belong
to
another
.
3.
The
Commands
of
God
,
whether
the
Naturall
Law
of
all
mankinde
written
in
our
hearts
by
the
finger
of
God
,
made
up
in
the
frame
of
the
humane
soule
,
and
more
clearely
revealed
both
in
the
Decalogue
and
other
parts
of
sacred
writ
;
or
whether
the
Commands
of
Christ
,
raising
nature
to
a
higher
pitch
in
the
Sermon
on
the
Mount
,
and
superadding
some
positive
institutions
,
as
those
of
the
Sacraments
and
Censures
of
the
Church
,
in
other
parts
of
the
New
Testament
.
4.
The
Threats
of
the
Gospell
,
those
terrors
of
the
Lord
,
set
on
purpose
to
drive
and
hazen
us
to
amendment
of
our
sinfull
lives
.
All
these
put
together
,
are
the
adequate
object
of
our
Faith
,
which
is
then
cordiall
and
such
as
God
will
accept
of
,
when
it
affords
to
every
one
of
these
that
reception
which
is
apportioned
to
it
,
assent
to
the
truth
of
the
Affirmations
,
fiduciall
reliance
on
the
promises
,
obedientiall
submission
to
the
Commands
,
and
humble
feare
and
aw
to
the
Threats
.
S.
I
have
heard
much
of
a
Generall
,
and
a
Particular
Faith
,
and
that
the
Generall
is
little
worth
without
the
Particular
.
Tell
me
whether
that
be
appliable
to
the
Faith
you
now
speake
of
?
C.
Being
rightly
understood
it
is
.
S.
What
then
is
the
Generall
and
Particular
Faith
as
it
referres
to
the
Affirmations
of
Scripture
?
C.
The
Generall
,
is
a
beleife
of
Gods
veracity
,
that
whatsoever
is
affirmed
by
him
is
infallibly
true
;
the
Particularis
,
the
full
giving
up
my
assent
to
every
particular
which
I
am
convinced
to
be
affirmed
by
God
,
assoone
as
ever
I
am
so
convinced
,
or
have
meanes
sufficient
offered
me
so
to
convince
me
,
and
yet
more
particularly
the
acknowledging
of
those
truths
which
have
speciall
markes
set
upon
them
in
Scripture
to
signifie
them
to
be
of
more
weight
then
others
,
as
that
God
is
,
Heb.
11.
6.
That
Christ
is
the
Messias
of
the
world
,
the
acknowledging
of
which
is
said
to
be
life
eternall
,
Jo.
17.
3.
The
Doctrine
of
the
Trinity
,
into
which
all
are
commanded
to
be
baptized
,
and
those
other
fundamentals
of
faith
which
all
men
were
instructed
in
antiently
before
they
were
Vid:
Cyrilli
H●●ros
:
catech.
permitted
to
be
baptized
,
contrived
breifly
into
the
compasle
of
the
Apostles
Creed
,
a
summary
of
Christian
faith
or
doctrine
necessary
to
be
believed
.
S.
What
is
the
Generall
and
Particular
Faith
,
as
it
referres
to
the
Commands
of
the
Gospell
?
C.
The
Generall
is
an
assent
to
the
truth
and
goodnesse
of
those
Commands
in
generall
,
as
they
concerne
all
men
,
that
is
,
beleiving
that
Christ
hath
given
such
a
law
to
all
his
Disciples
,
to
all
Christians
,
and
that
that
law
is
most
fit
to
be
given
by
him
.
The
Particular
is
the
applying
these
Commands
to
my selfe
,
as
the
necessary
and
proper
rule
of
my
life
,
the
resolving
faithfull
obedience
to
them
.
S.
What
is
it
as
it
reforres
to
the
Threats
?
C.
The
Generall
is
to
beleive
that
those
Threates
will
be
(
and
that
it
is
most
just
they
should
be
)
executed
upon
all
against
whom
they
are
denounced
:
The
Threates
under
oath
absolutely
,
non-admission
into
Gods
rest
to
all
disobedient
provokers
,
Heb.
3.
11.
the
conditionall
Threates
conditionally
,
i.
e.
unlesse
we
repent
,
and
use
the
meanes
to
avert
them
.
The
Particular
is
to
resolve
,
that
except
I
get
out
of
that
number
,
I
shall
certainly
find
my
part
in
them
.
S.
What
,
as
it
referres
to
the
Promises
?
C.
The
Generall
is
the
beleeving
the
truth
,
infallible
truth
of
the
Promises
,
which
Promises
(
the
object
of
that
Faith
)
being
generally
conditionall
,
not
absolute
Promises
,
great
care
must
be
taken
that
the
Faith
be
proportioned
to
the
nature
of
the
Promises
;
As
when
the
Promise
of
rest
is
made
peculiarly
to
the
weary
and
heavy
laden
thus
coming
to
Christ
,
the
Generall
faith
is
to
beleive
undoubtedly
,
that
this
rest
shall
be
given
to
all
that
performe
this
condition
,
to
all
humble
faithfull
penitentiaries
;
and
to
beleive
that
it
belongs
either
absolutely
to
all
,
or
to
any
but
those
who
are
so
qualified
,
is
to
beleive
a
lye
;
No
peice
of
Faith
,
but
phansy
or
vaine
conceite
,
which
sure
will
never
advantage
,
but
betray
any
that
depends
upon
it
.
S.
What
then
is
the
Particular
Faith
terminated
in
this
conditionall
Promise
?
C.
Not
the
beleiving
that
the
Promise
belongs
absolutely
to
me
,
(
for
it
doth
not
,
any
longer
then
I
am
so
qualified
)
nor
the
beleeving
that
I
am
so
qualified
(
for
1.
perhaps
I
am
not
:
and
2.
that
is
no
object
of
faith
,
no
part
of
the
promise
,
or
of
any
other
peice
of
Gods
word
)
but
it
is
made
up
of
these
three
things
,
1.
the
confident
perswasion
that
if
I
faile
not
in
my
part
,
Christ
will
never
faile
in
his
;
if
I
doe
repent
,
no
power
of
heaven
,
or
earth
,
or
hell
,
no
malice
of
Satan
,
no
secret
unrevealed
decree
shall
ever
be
able
to
deprive
me
of
my
part
in
the
promise
.
2.
A
setting
my selfe
to
performe
the
condition
on
which
the
promise
is
made
;
as
when
rest
being
promised
upon
condition
of
coming
,
I
come
upon
that
invitation
,
then
this
coming
of
mine
may
be
called
particular
application
;
as
when
a
picture
is
so
designed
and
set
,
as
to
looke
on
every
one
that
comes
in
at
the
doore
,
&
on
none
else
,
the
way
to
be
particularly
lookt
on
,
i.
e.
to
apply
the
eye
of
the
picture
particularly
to
me
,
is
to
come
in
at
that
doore
.
And
3.
the
comparing
the
conditionall
Promise
to
my
particular
present
estate
by
way
of
selfe-examination
,
and
thence
concluding
upon
sight
of
the
condition
in
my selfe
,
that
I
am
such
a
one
to
whom
the
Promise
belongs
,
and
shall
have
my
part
in
it
,
if
I
continue
and
persevere
.
The
second
of
these
,
if
it
be
reall
and
sincere
,
gives
me
a
certainty
of
the
object
,
seales
the
Promise
to
me
in
heaven
,
which
will
remaine
firme
,
though
Certitudinem
obiecti
.
I
never
know
of
it
.
The
third
,
if
it
be
on
right
judgement
of
my selfe
,
may
give
me
the
other
certainty
,
i.
e.
ascertaine
me
that
I
am
in
the
number
of
Gods
children
;
but
there
being
so
Certitudinem
subiecti
.
much
uncertainty
whether
I
judge
aright
of
my selfe
or
no
,
and
there
being
no
particular
affirmation
in
Gods
word
concerning
the
sincerity
of
my
present
,
or
perseverance
of
my
future
condition
,
that
assurance
reflexive
,
of
which
this
is
one
ingredient
,
cannot
be
a
divine
Faith
,
but
at
the
most
an
humane
,
yet
such
as
perhaps
I
may
have
no
doubting
mixed
with
,
nor
reason
that
I
should
so
doubt
.
For
at
the
conclusion
of
life
,
having
finisht
his
course
and
;
persevered
,
Saint
Paul
could
say
without
doubting
,
henceforth
there
is
laid
up
for
me
a
crowne
of
righteousnesse
.
Which
if
another
man
be
not
able
to
say
with
that
assurance
,
't
will
not
presently
be
want
of
Faith
in
him
,
as
long
as
this
want
of
assurance
proceeds
not
from
any
distrust
of
the
truth
of
Gods
promises
,
but
onely
from
an
humble
conceit
of
his
owne
repentance
,
that
't
is
not
such
as
God
requires
of
him
.
And
if
that
place
,
2
Cor.
13.
5.
[
Know
ye
not
that
Christ
Jesus
is
in
you
,
except
you
be
reprobates
?
]
be
objected
,
to
prove
that
all
are
Reprobates
that
know
not
that
Christ
is
in
them
;
the
answer
will
be
satisfactory
,
that
the
words
rendred
[
in
you
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
signifie
very
frequently
in
the
Scripture
,
and
peculiarly
in
a
place
parallell
to
this
,
Exod.
17.
7.
among
you
,
or
in
your
congregation
.
And
so
the
sence
will
be
best
dissolved
into
a
question
and
answer
,
know
you
not
(
by
the
miracles
&
preaching
,
the
demonstration
of
the
spirit
and
of
power
)
that
Christ
Jesus
is
among
you
?
(
by
way
of
interrogation
,
for
so
't
is
in
the
Greeke
,
and
the
meaning
appeares
by
the
context
to
be
)
Know
ye
not
,
discerne
you
not
,
your selves
,
that
the
power
of
the
Gospell
is
come
among
you
,
by
my
Apostleship
?
and
then
by
way
of
answer
[
Except
you
be
reprobates
]
you
are
obdurate
insensate
creatures
undoubtedly
unlesse
you
doe
.
S.
You
have
shewed
me
the
difference
betwixt
Generall
and
Particular
Faith
,
and
I
shall
not
follow
that
matter
any
farther
,
but
I
pray
helpe
me
in
one
difficulty
.
We
are
said
in
Scripture
to
be
justified
by
faith
,
and
we
heare
much
talke
of
a
justifying
faith
;
I
pray
,
tell
me
what
Faith
this
is
,
to
which
Justification
is
attributed
?
C.
First
let
me
tell
you
that
Faith
,
in
whatever
acception
,
is
no
proper
efficient
cause
of
justification
,
for
such
is
onely
God
through
the
satisfaction
of
Christ
,
accepting
our
persons
and
our
weake
performances
,
and
not
imputing
our
sinnes
:
in
which
act
nothing
in
us
can
possibly
have
any
,
so
much
as
inferiour
instrumentall
,
efficiency
;
the
most
that
can
be
said
is
,
that
't
is
a
condition
without
which
God
,
that
justifies
the
penitent
beleiver
,
will
never
justifie
the
impenitent
infidell
,
and
therefore
't
is
observable
that
't
is
no
where
said
in
Scripture
,
that
Faith
justifies
,
but
that
we
are
justified
by
Faith
,
which
particle
[
by
]
is
a
peculiar
note
of
a
condition
,
not
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cum
genitivo
.
cause
.
S.
But
then
what
Faith
is
this
which
is
the
condition
of
our
justification
?
C.
That
Faith
which
we
shewed
you
was
Abrahams
Faith
:
or
infewer
words
,
the
receiving
the
whole
Christ
in
all
his
offices
;
as
my
King
,
my
Preist
,
my
Prophet
,
whereby
I
beleeve
the
Commands
as
well
as
the
Promises
of
the
Gospell
;
or
take
the
Promises
as
they
are
,
i.
e.
as
conditionall
Promises
.
And
this
a
cordiall
practicall
beleife
,
a
firme
resolution
of
uniforme
obedience
and
Discipleship
,
faith
made
perfect
by
workes
,
Ja.
2.
22.
Intimating
,
that
without
the
addition
of
such
workes
,
such
obedience
Evangelicall
,
it
would
be
imperfect
,
unsufficient
to
this
end
,
that
is
,
to
our
Justification
.
The
same
is
called
in
a
parallell
phrase
,
faith
consummate
by
love
,
Gal.
5.
6.
(
which
indeed
we
render
working
by
love
,
but
the
Greeke
and
Syriack
signifies
consummate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
by
love
)
that
is
,
by
acts
of
Christian
Charity
,
and
therefore
in
two
parallell
places
is
thus
varied
,
in
one
we
reade
instead
of
it
the
new
Creature
,
Gal.
6.
15.
in
another
,
the
keeping
the
Commandements
of
God
,
1
Cor.
7.
19.
S.
But
how
then
is
it
so
often
said
that
we
are
not
justified
by
workes
,
Gal.
1.
16.
and
Rom.
3.
28.
that
we
are
justified
by
faith
without
the
deeds
of
the
law
?
C.
I
have
in
effect
already
told
you
,
and
shall
in
a
word
again
tell
you
.
The
word
workes
]
and
deeds
of
the
law
,
in
those
places
signifies
perfect
legall
obedience
,
or
circumcision
,
and
the
like
Judaicall
out-dated
Ceremonies
;
and
Faith
]
the
Evangelicall
Grace
of
giving
up
the
whole
heart
to
Christ
,
without
any
such
perfect
obedience
,
or
Judaicall
observances
;
and
so
't
is
truly
said
,
we
are
justified
by
Faith
without
them
:
i.
e.
without
such
workes
,
such
perfect
obedience
;
yet
not
excluding
,
but
including
that
Evangelicall
obedience
,
for
without
that
Faith
is
dead
,
saith
Saint
James
,
2.
17.
and
then
sure
not
able
to
justifie
any
.
And
therefore
you
may
observe
in
that
Apostles
discourse
,
Ja.
2.
he
affirmes
that
Abraham
was
justified
by
workes
,
v.
21.
and
makes
that
a
parallell
phrase
to
that
of
the
Old
Testament
Abraham
beleived
God
,
and
it
was
imputed
to
him
for
righteousnesse
,
v.
23.
where
,
as
[
justification
]
and
[
imputed
to
him
for
righteousnesse
]
are
phrases
of
the
same
importance
,
so
are
[
workes
]
and
[
beleiving
]
also
.
S.
The
reason
of
it
,
I
conceive
,
is
because
Faith
alwaies
brings
forth
good
workes
,
or
if
it
doe
not
,
it
is
no
true
Faith
.
C.
I
am
not
altogether
of
your
opinion
,
for
I
conceive
it
very
possible
for
me
to
beleive
,
and
yet
not
to
live
accordingly
.
The
truth
is
,
that
is
not
a
justifying
Faith
,
or
such
as
even
now
I
defined
,
and
so
no
truefaith
in
that
sence
,
but
yet
it
may
be
a
true
Faith
,
for
so
much
as
it
is
;
I
may
truly
,
without
all
doubting
,
beleive
the
promise
of
mercy
and
salvation
to
the
true
penitent
,
and
none
else
,
which
beleife
is
very
fit
and
proper
to
set
me
a
reforming
and
amending
,
and
yet
't
is
possible
for
temptations
of
carnall
objects
to
perswade
me
to
deferre
this
duty
,
nay
never
to
thinke
fit
to
set
my selfe
to
the
performance
of
it
,
the
present
pleasures
of
sinne
may
outweigh
in
my
debauched
choice
those
future
.
spirituall
joyes
;
nay
I
may
see
and
like
them
,
and
yet
for
the
present
embrace
the
contrary
,
the
will
of
man
being
a
middle
free
faculty
,
not
absolutely
obliged
to
doe
or
choose
what
the
understanding
judgeth
most
honest
,
i.
e.
what
Reason
and
Faith
,
and
the
Spirit
of
God
commandeth
to
be
done
.
The
truth
is
,
if
this
faith
get
once
to
be
radicated
in
the
heart
,
to
rule
and
reigne
there
,
if
the
will
chooseth
what
Faith
recommendeth
,
then
it
bringeth
forth
all
manner
of
good
workes
;
and
so
then
't
is
the
consummation
of
Faith
by
Charity
and
Good
workes
that
God
accepteth
in
Christ
to
justification
,
and
not
the
bare
aptnesse
of
faith
to
bring
forth
workes
,
if
those
workes
by
the
fault
of
a
rebellious
infidell
will
be
not
brought
forth
.
S.
But
is
there
no
one
peculiar
act
of
Faith
to
which
justification
is
particularly
imputable
?
C.
That
to
which
justification
is
promised
,
is
certainly
the
giving
up
of
the
whole
soule
intirely
unto
Christ
,
accepting
his
promises
on
his
conditions
,
undertaking
Discipleship
upon
Christs
termes
;
But
yet
't
is
possible
that
some
one
act
of
faith
may
be
more
excellent
and
acceptable
in
the
sight
of
God
then
others
;
as
that
humble
act
of
the
faithfull
servant
,
that
when
he
hath
done
all
,
acknowledges
himselfe
unprofitable
,
and
so
excludes
all
glorying
,
(
which
the
Apostle
makes
very
necessary
to
justification
,
Rom.
4.
)
expects
all
good
from
Gods
free
mercy
in
Christ
,
with-without
any
reflection
on
any
of
his
owne
performances
;
or
againe
that
of
full
trust
,
affiance
,
reliance
,
rolling
ones
selfe
on
God
,
depending
on
his
all-sufficiency
in
the
midst
of
all
difficulties
,
on
the
fidelity
of
him
that
hath
promised
,
when
all
worldly
probabilities
are
to
the
contrary
;
but
then
this
must
be
accompanied
with
other
acts
of
faith
,
when
occasion
is
offered
for
them
,
and
with
use
of
the
meanes
prescribed
by
Christ
,
or
else
reliance
may
prove
presumption
after
all
.
And
however
it
is
,
we
must
adde
to
our
faith
,
virtue
,
&c.
or
else
our
faith
may
still
be
dead
,
livelesse
,
being
alone
,
that
is
,
unable
to
stand
us
in
any
stead
to
the
desired
end
.
S.
I
could
heare
you
and
propose
scruples
to
you
for
ever
on
this
argument
,
but
I
desire
to
carry
away
onely
so
much
of
this
subject
of
faith
as
may
tend
to
the
encrease
of
all
virtue
in
me
,
and
I
am
sensible
how
long
I
have
detained
you
on
this
theme
,
and
therefore
I
shall
importune
you
no
farther
about
it
;
but
yet
onely
vary
,
not
end
your
trouble
,
and
advance
to
the
next
Theologicall
Grace
,
that
of
Hope
,
and
desire
your
directions
in
that
particular
.
C.
This
Grace
is
subject
to
Of
Hope
.
some
mistaking
,
and
therefore
I
shall
desire
you
to
marke
carefully
what
I
conceive
of
it
.
S.
What
is
Hope
?
C.
It
is
a
patient
comfortable
expectation
of
the
performance
of
Gods
promises
,
belonging
to
this
life
,
or
a
better
.
S.
What
is
the
ground
of
Hope
?
C.
Some
sure
word
of
promise
assented
unto
by
faith
.
S.
What
is
the
object
of
Hope
?
C.
It
is
made
up
of
two
things
,
1.
The
thing
promised
,
2.
The
Cause
or
Author
of
it
.
1.
The
thing
promised
,
or
the
performance
of
that
promise
.
Such
is
the
Resurrection
of
the
dead
,
which
nature
cannot
helpe
us
to
see
any
thing
into
,
but
being
beleived
by
faith
,
becomes
the
object
of
Hope
.
And
't
is
observable
,
that
seven
times
in
the
Acts
of
the
Apostles
,
the
word
Hope
referres
to
this
one
object
,
the
Resurrection
or
future
state
or
life
in
another
world
,
which
indeed
is
the
supreme
object
of
the
Christians
Hope
,
and
all
other
things
but
in
an
inferiour
degree
,
and
as
they
referre
to
that
,
and
in
order
to
that
great
treasure
of
our
rejoycing
.
Though
the
truth
is
,
as
there
be
promises
of
this
life
,
as
well
as
of
another
,
(
as
that
God
will
give
us
all
things
necessary
for
us
,
and
the
like
)
So
is
there
a
Secular
Hope
,
or
an
Hope
of
this
life
,
and
an
object
of
that
Hope
.
S.
What
is
that
Secular
Hope
C.
A
reliance
on
God
that
he
will
send
me
whatsoever
is
good
for
me
.
S.
What
is
the
object
of
that
Hope
?
C.
Good
successes
,
good
things
.
S.
Am
I
bound
to
hope
that
all
things
that
are
good
for
me
shall
befall
me
?
C.
I
must
answer
you
with
some
caution
:
First
,
Those
promises
are
conditionall
,
All
things
shall
tend
to
good
to
them
that
love
God
.
If
we
be
lovers
of
God
,
then
that
promise
belongs
to
us
,
not
else
.
And
consequently
then
we
are
to
hope
it
,
not
else
;
Ye
that
feare
the
Lord
,
hope
in
the
Lord
,
saith
the
Psalmist
.
S.
But
is
every
true
servant
of
God
bound
to
hope
,
that
God
will
give
him
all
secular
good
things
,
as
wealth
,
peace
,
honour
,
and
the
like
?
C.
There
is
another
condition
required
in
him
first
before
that
promise
belongs
to
him
,
and
consequently
before
he
is
bound
to
that
hope
.
S.
What
is
that
?
C.
To
pray
for
them
,
for
the
having
and
finding
,
is
promised
to
none
but
to
them
which
aske
and
seeke
;
yea
and
to
use
the
meanes
ordinary
and
lawfull
,
which
are
in
order
to
that
end
,
as
labour
,
and
the
like
.
(
among
which
mercifulnesse
and
liberality
is
one
,
to
which
the
promise
of
secular
wealth
is
most
frequently
made
,
and
the
contrary
threatned
with
want
.
)
S.
Well
then
,
must
the
servant
of
God
having
prayed
,
and
used
those
meanes
,
hope
and
be
assured
that
that
which
he
thus
prayes
for
,
shall
be
granted
him
?
C.
Yes
:
either
formally
,
or
by
way
of
aequivalence
;
either
that
,
or
something
that
is
better
;
or
againe
either
now
or
when
God
fees
fitter
for
him
:
for
this
must
be
allowed
God
to
be
able
to
choose
for
us
better
then
we
can
for
our selves
,
both
for
the
thing
it selfe
,
and
the
time
of
conferring
it
.
For
many
times
,
that
which
we
aske
,
would
,
if
it
should
be
granted
,
be
worst
for
us
,
and
perhaps
tend
to
our
destruction
;
and
then
God
by
denying
the
particular
matter
of
our
prayers
,
doth
grant
the
generall
matter
of
them
,
which
alwaies
is
that
which
is
best
for
us
.
Sometimes
againe
he
deferres
to
grant
,
that
we
may
reinforce
our
impression
,
pray
more
ardently
,
and
for
us
to
be
so
exercised
in
prayer
and
hope
,
is
best
for
us
also
.
S.
Are
we
bound
then
thus
to
expect
and
hope
,
in
every
thing
that
we
pray
for
?
C.
Yes
,
we
are
,
and
the
want
of
that
is
the
sinne
of
wavering
or
doubting
,
noted
by
Christ
and
his
Apostles
.
S.
Well
,
but
you
toldme
there
was
another
part
of
the
object
of
Hope
,
besides
the
thing
promised
,
which
you
called
the
cause
or
author
of
it
.
What
is
that
?
C.
The
person
that
is
to
make
good
this
promise
to
me
,
which
is
God
himselfe
.
And
therefore
we
are
so
often
exhorted
to
hope
in
the
Lord
,
&c.
For
as
in
the
other
affections
,
we
are
not
onely
angry
at
the
injury
,
or
the
provoking
thing
done
to
us
,
but
at
him
that
did
it
,
and
we
doe
not
onely
feare
paine
and
punishment
,
but
him
also
that
can
inflict
it
on
us
;
so
we
doe
not
onely
hope
for
Heaven
,
or
for
any
other
good
thing
,
but
for
God
as
the
fountaine
of
our
blisse
,
and
through
whose
mercy
it
is
,
that
it
befals
us
.
This
is
called
hope
in
him
,
or
(
as
it
should
rather
be
rendred
)
Hope
on
him
,
1
Joh.
3.
3.
And
this
is
a
speciall
act
of
Christian
hope
,
to
be
thus
unbottom'd
of
our selves
,
and
fastned
upon
God
with
a
full
relyance
,
and
trust
,
and
dependance
on
his
mercy
.
S.
I
thanke
you
for
this
direction
.
Give
mee
leave
to
proceed
.
What
be
the
seasons
and
opportanities
of
this
Hope
?
C.
1.
Time
of
tribulation
,
Rom.
5.
4.
Tribulation
worketh
patience
,
and
patience
experience
,
and
experience
Hope
,
and
Hope
maketh
not
ashamed
.
Where
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
we
render
experience
,
signifies
being
approved
upon
a
triall
,
and
the
sence
runnes
thus
.
Tribulation
is
a
season
and
a
meanes
to
worke
patience
,
and
that
patience
to
produce
approbation
,
as
of
one
that
is
tried
in
the
fire
,
and
hath
past
the
test
.
And
this
a
meanes
to
worke
an
Hope
or
expectation
of
reward
,
and
that
Hope
will
keepe
from
being
ashamed
of
those
sufferings
,
and
make
us
rather
rejoice
in
them
,
as
in
benigne
auspicious
signes
that
in
another
world
there
is
a
reward
for
the
righteous
,
because
in
this
life
the
contrary
rather
.
So
Rom.
12.
12.
Rejoycing
in
Hope
,
and
patient
in
tribulation
,
are
joined
together
.
2.
Time
of
temptation
,
when
some
present
delight
is
ready
to
invite
to
sin
,
or
present
bitternesse
to
deterre
from
the
waies
of
God
,
then
the
Hope
of
future
joies
to
be
exchanged
for
that
bitternesse
,
and
to
outvy
and
preponderate
that
pleasure
,
comes
in
seasonably
.
3.
The
Time
of
mourning
for
the
dead
,
which
the
assured
Hope
of
a
Resurrection
will
moderate
and
alleviate
.
S.
You
told
me
the
ground
of
Christian
Hope
was
the
promises
.
I
pray
,
is
a
man
to
hope
for
nothing
but
that
for
which
he
hath
some
promise
in
Scripture
?
C.
He
may
perhaps
lawfully
hope
for
some
things
for
which
there
is
no
promise
,
so
there
be
nothing
to
the
contrary
;
but
then
this
is
not
the
grace
of
Hope
,
but
a
good
naturall
assurance
or
confidence
,
which
Aristotle
observes
young
men
to
be
full
of
,
and
old
men
not
so
inclined
to
.
But
if
it
be
for
any
spirituall
matter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
it
is
,
if
it
be
not
grounded
on
some
promise
,
but
presumption
.
S.
There
is
no
promise
in
Scripture
for
every
particular
mans
eternall
salvation
,
yet
sure
every
man
is
bound
to
hope
he
shall
be
saved
.
C.
This
is
the
misprision
I
desired
to
anticipate
and
forestall
in
you
,
and
now
I
must
be
faine
to
cure
,
seeing
I
could
not
prevent
it
.
To
which
purpose
you
must
againe
remember
,
that
Gods
promises
being
the
grounds
of
Hope
,
and
those
promises
being
but
seldome
absolute
,
most
what
conditionate
,
the
Hope
,
(
if
it
be
the
Christian
Grace
of
Hope
,
)
must
be
proportioned
and
attemperate
to
the
promise
;
and
if
it
exceed
that
temper
and
proportion
,
it
becomes
a
tumour
and
tympany
of
Hope
.
For
example
,
that
there
shall
be
another
state
or
life
after
the
end
of
this
,
both
for
just
and
unjust
,
there
is
an
absolute
promise
,
and
therefore
every
man
may
iustly
hope
for
that
,
though
to
the
ungodly
it
be
matter
rather
of
feare
,
then
Hope
;
but
for
a
happy
or
joyfull
Resurrection
to
life
,
a
blessed
future
state
there
is
no
absolute
unlimited
,
but
conditionall
limited
promise
,
to
the
true
penitent
beleever
,
and
none
else
;
for
to
all
others
God
hath
sworne
,
they
shall
not
enter
into
his
rest
.
And
then
he
that
is
such
,
may
no
more
hope
for
his
part
in
the
Resurrection
of
the
just
,
then
for
the
most
impossible
thing
:
or
if
he
doe
hope
,
that
Hope
will
stand
him
in
no
steed
,
will
never
make
that
true
by
hoping
it
,
which
was
otherwise
false
;
The
Hope
of
the
Hypocrite
shall
perish
,
saith
Job
,
and
so
the
carnall
impenitent
,
his
Hope
shall
perish
also
;
sure
never
be
able
to
keepe
him
from
perishing
.
S.
What
then
is
the
Christian
Hope
in
this
particular
?
C.
It
is
an
assurance
,
1.
That
though
my
sinnes
be
never
so
great
,
they
may
be
pardoned
me
,
if
the
condition
to
obtaine
that
pardon
be
not
neglected
.
2.
To
hope
chearefully
and
confidently
upon
the
observation
of
those
meanes
.
3.
(
which
is
the
prime
act
and
evidence
of
the
Christian
Hope
)
to
set
industriously
and
piously
to
the
performance
of
that
condition
on
which
the
promise
is
made
:
as
Saint
John
saith
,
Every
man
that
hath
this
hope
purifies
,
And
4.
upon
view
of
the
sincerity
of
that
performance
of
mine
,
to
hope
comfortably
and
chearefully
for
Gods
performance
.
In
breife
,
the
Hypocrite
or
unreformed
sinner
may
have
some
roome
for
Hope
suppositively
if
he
doe
change
and
repent
,
the
honest
penitent
may
hope
positively
.
The
former
may
hope
as
for
a
future
possibility
,
the
latter
at
the
present
as
for
a
certainty
.
But
the
latter
of
these
,
is
the
onely
Christian
Hope
.
For
by
this
you
shall
know
a
Christian
Hope
from
all
other
,
that
he
that
hath
it
purifies
himselfe
.
The
Hypocrite
or
carnall
man
hopes
,
and
is
the
wickeder
for
hoping
,
he
feares
nothing
,
and
so
discernes
not
the
necessity
of
mending
;
The
best
way
to
reforme
such
a
man
,
is
,
to
robbe
him
of
his
Hope
,
to
bring
him
to
a
sence
of
his
danger
,
that
he
may
get
out
of
it
,
to
conduct
him
by
the
gates
of
Hell
,
to
a
possibility
of
Heaven
.
But
the
Scripture
.
Hope
,
the
[
this
Hope
,
]
as
Saint
John
calls
it
,
i.
e.
the
Hope
of
seeing
God
,
1
Joh.
3.
2.
being
grounded
on
conditionall
promises
,
(
and
that
condition
being
purity
,
holinesse
,
without
which
no
man
shall
see
the
Lord
)
sets
presently
to
performing
that
condition
,
that
is
,
to
purifying
,
according
as
you
shall
see
the
practice
of
it
in
Saint
Paul
,
2
Cor.
7.
1.
Having
therefore
these
promises
,
(
what
promises
?
conditionall
promises
,
c.
6.
17.
)
let
us
purifie
our selves
,
&c.
S.
But
is
not
Despaire
a
sinne
?
and
doth
not
that
consist
in
not
hoping
for
Heaven
?
C.
The
want
of
the
Christian
Hope
is
a
sinfull
despaire
,
but
not
the
want
of
all
kind
of
Hope
,
the
thinking
it
impossible
his
sinnes
should
be
forgiven
though
he
should
be
never
so
truly
penitent
,
is
a
sinne
,
but
that
rather
of
infidelity
,
then
despaire
,
it
being
the
dis-beleeving
an
eternall
truth
of
Gods
.
A
consequent
of
this
indeed
may
be
desperation
,
(
as
on
the
contrary
,
Hope
is
a
consequent
superstructed
on
faith
)
to
wit
,
when
he
that
beleeves
himselfe
uncapable
of
Pardon
,
goes
on
without
any
care
or
thought
of
reforming
,
such
an
one
we
vulgarly
call
a
desperate
person
,
and
that
sure
is
a
most
damning
sinne
;
but
for
him
that
lives
an
impenitent
sinner
,
not
to
hope
for
mercy
as
long
as
he
doth
so
,
is
sure
no
sinne
superadded
to
his
impenitence
;
his
impenitence
is
a
sinne
,
but
that
being
supposed
,
his
not
hoping
is
but
duty
and
justice
;
the
contrary
would
be
a
greater
sinne
and
a
more
desperate
signe
.
So
that
not
every
not
hoping
for
Heaven
is
the
sinne
of
Despaire
,
but
rather
the
peremptory
contempt
of
the
condition
,
which
is
the
ground
of
Hope
.
The
going
on
(
not
onely
in
terrours
and
amazement
of
conscience
,
but
also
)
boldly
,
hopingly
,
confidently
,
in
wilfull
habits
of
sinne
,
which
therefore
is
called
desperatenesse
also
,
and
the
more
bold
thus
,
the
more
desperate
.
S.
But
what
if
a
godly
penitent
man
should
either
doubt
of
his
salvation
,
or
not
at
all
hope
for
it
?
C.
If
that
doubting
or
not
hoping
be
onely
grounded
in
a
false
judgment
of
his
owne
repentance
and
sincerity
,
in
conceiting
too
meanly
of
himselfe
,
in
thinking
himselfe
no
true
penitent
,
when
he
is
;
this
will
not
be
the
sinne
of
Despaire
;
no
nor
infidelity
neither
:
because
if
he
could
beleive
his
penitence
sincere
,
(
the
want
of
which
beleife
is
not
the
dis-beleeving
of
any
part
of
Gods
word
,
because
that
saith
nothing
of
him
particularly
)
he
would
assuredly
hope
;
and
now
that
onely
his
humility
makes
him
so
comfortlesse
,
there
is
certainly
no
sinne
in
that
.
S.
But
what
if
a
sinner
be
so
overwhelmed
with
sorrow
,
as
not
to
lay
hold
on
the
promises
at
all
,
is
not
this
the
sinne
of
Despaire
?
C.
The
triall
of
him
will
be
by
examining
whether
he
purifie
or
no
,
that
is
,
whether
his
sorrow
bring
forth
fruits
of
amendment
;
if
so
,
this
is
not
the
sinne
of
Desperation
yet
,
he
hath
the
Grace
of
Hope
,
which
brings
forth
fruits
of
Hope
,
though
it
be
so
clouded
over
with
a
melancholy
vapour
,
that
it
be
not
discernible
even
to
himselfe
.
But
if
this
trouble
of
minde
set
him
a
sinning
farther
,
like
Judas
,
who
had
sorrow
but
then
hanged
himselfe
,
this
is
Despaire
indeed
.
S.
I
shall
sollicite
you
no
farther
in
this
point
,
but
for
your
prayers
that
God
will
keepe
me
from
all
premature
perswasion
of
my
being
in
Christ
,
that
he
will
give
me
that
Hope
that
may
set
me
a
purifying
,
and
not
suffer
me
to
go
on
presumptuously
or
desperately
in
any
course
.
Onely
upon
occasion
of
this
Grace
of
Hope
,
give
me
leave
to
aske
you
whether
he
that
now
lives
in
sinne
,
and
hopes
he
shall
one
day
repent
,
and
go
to
Heaven
,
(
this
Repentance
,
and
that
Heaven
,
being
a
future
good
,
and
so
the
object
of
Hope
)
may
be
said
to
have
the
Grace
of
Hope
,
in
any
kind
.
C.
By
no
meanes
.
Because
God
hath
made
no
such
promise
that
he
shall
repent
,
nor
without
Repentance
,
that
any
man
shall
have
Heaven
.
This
is
a
ground-worke
of
carnall
security
,
and
no
degree
of
the
Grace
of
Hope
.
S.
Once
more
:
may
he
that
hath
gone
on
in
a
continued
course
of
sinne
,
and
at
last
is
overtaken
with
Gods
judgments
,
(
and
seeing
Hell
gates
open
upon
him
,
doth
greive
for
his
former
wicked
life
,
and
upon
that
hopes
for
mercy
,
)
be
conceived
to
be
saved
by
that
Hope
?
C.
I
list
not
to
passe
sentence
on
any
particular
,
because
I
cannot
throughly
discerne
his
state
;
onely
I
can
say
in
generall
,
I
know
no
promise
of
pardon
in
Scripture
,
to
a
bare
death-bed
sorrow
,
because
indeed
none
to
any
sorrow
at
any
time
,
but
that
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Godly
sorrow
,
which
worketh
Repentance
;
which
Repentance
,
as
it
is
available
if
true
,
though
never
so
late
,
so
is
seldome
true
,
when
it
is
late
,
nor
can
well
be
knowne
to
be
true
,
but
by
persevering
fruits
which
require
time
.
And
though
a
serious
purpose
of
amendment
and
true
acts
of
Contrition
,
before
or
without
the
habit
,
may
be
accepted
by
God
to
my
salvation
,
yet
in
this
case
there
is
no
sure
judgment
,
whether
this
purpose
be
serious
,
or
these
acts
true
acts
of
Contrition
.
And
so
in
this
case
,
there
is
no
foundation
for
his
Hope
:
and
then
a
groundlesse
Hope
,
or
a
bare
Hope
without
the
other
conditions
,
to
which
the
promises
belong
,
will
never
be
able
to
save
any
.
S.
Shall
we
now
proceed
to
the
third
Grace
,
that
of
Love
or
Charity
?
C.
Most
willingly
:
it
is
a
precious
Grace
,
and
that
which
Saint
Paul
preferres
before
Hope
and
Faith
.
S.
But
is
any
Grace
to
be
prefer'd
before
that
of
Faith
?
(
I
thought
that
had
beene
the
most
necessary
Gospell-grace
.
)
C.
It
is
most
certaine
there
is
(
Faith
being
taken
in
that
notion
,
which
I
told
you
,
belongs
to
that
place
)
because
Saint
Paul
hath
affirmed
it
,
that
Charity
is
the
greatest
of
the
three
,
1
Cor.
13.
13.
And
it
is
as
sure
,
that
no
other
Scripture
hath
contradicted
this
;
and
although
very
great
things
are
said
of
Faith
,
as
of
the
onely
condition
of
Justification
and
Salvation
,
yet
.
1.
This
is
when
it
is
in
conjunction
with
Charity
,
Faith
consummate
by
love
.
And
2.
'T
is
observable
,
that
the
most
imperfect
things
are
alwaies
the
most
necessary
,
and
consequently
the
great
necessity
of
Faith
is
no
argument
of
it's
dignity
in
comparison
of
this
other
Grace
.
For
indeed
Faith
is
necessary
so
,
as
without
which
Charity
cannot
be
had
,
but
then
this
alone
is
unsufficient
to
save
any
,
if
Charity
be
not
added
to
it
.
Faith
is
the
foundation
,
which
though
it
be
the
most
necessary
part
of
the
building
,
yet
is
it
the
lowest
and
most
imperfect
:
Charity
the
superstruction
which
is
never
firmely
built
but
when
grounded
in
Faith
,
and
when
't
is
so
,
't
is
farre
more
excellent
then
it's
foundation
.
Besides
,
Charity
is
a
Grace
not
out-dated
in
Heaven
,
as
Faith
and
Hope
are
.
S.
But
what
is
Charity
?
C.
The
sincere
love
of
God
,
and
of
our
neighbour
for
his
sake
.
S.
Wherein
doth
the
love
of
God
consist
?
C.
As
love
in
its
latitude
is
of
two
sorts
,
of
Freindship
,
and
of
Desire
;
the
first
betwixt
freinds
;
the
second
,
betwixt
lovers
,
the
first
a
rationall
,
the
second
a
sensitive
love
;
so
our
love
of
God
consists
of
two
parts
.
1.
Esteeming
,
prizing
,
valuing
of
God
.
2.
Desiring
of
him
.
S.
How
shall
I
know
whether
I
doe
Esteeme
God
as
I
ought
to
doe
?
C.
If
you
would
be
content
to
doe
any
thing
or
suffer
any
thing
,
rather
then
loose
his
favour
,
rather
then
displease
him
.
If
you
love
me
,
(
saith
he
)
keepe
my
Commandements
.
And
therefore
loving
him
and
obeying
him
,
love
and
workes
,
(
to
wit
,
Evangelicall
workes
)
are
taken
for
the
same
thing
in
Scripture
.
S.
How
must
this
love
be
qualified
?
C.
The
speciall
qualification
,
or
rather
indeed
essentiall
property
of
Charity
,
is
the
sincerity
of
it
,
as
that
is
opposite
to
hypocrisy
or
a
double
heart
,
or
divided
love
,
or
joining
any
rivall
or
competitor
in
our
hearts
with
him
.
The
loving
God
above
all
,
and
all
other
for
his
sake
,
this
is
set
downe
both
by
Moses
and
Christ
in
these
words
;
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
with
all
thy
soule
,
with
all
thy
mind
,
&
with
all
thy
strength
.
The
Heart
,
as
I
conceive
,
signifying
the
Affections
;
The
Soule
the
Will
,
or
elective
faculty
;
The
Minde
the
Understanding
or
rationall
faculty
;
And
the
Strength
the
powers
of
the
body
for
action
;
and
all
foure
together
,
making
up
the
whole
man
,
and
the
word
All
,
affixt
to
each
,
not
to
exclude
all
other
things
from
any
inferiour
part
in
my
love
,
but
onely
from
an
equall
or
superiour
,
to
exclude
a
partiall
or
a
halfe
love
.
S.
What
are
the
motives
that
may
stirre
up
this
love
in
my
heart
?
C.
1.
The
consideration
of
Gods
infinite
essence
.
And
2.
Of
his
most
glorious
Attributes
.
And
3.
Of
his
bounteous
actions
towards
us
in
creating
,
redeeming
,
preserving
and
providing
such
rewards
for
those
that
love
him
.
S.
What
is
that
other
part
of
love
which
you
call
the
Desiring
of
him
?
C.
The
actuall
appetition
or
fastening
our
affections
on
him
,
desiring
to
enjoy
him
.
1.
His
Grace
,
or
sanctifying
Spirit
here
.
And
2.
The
perpetuall
vision
of
him
hereafter
.
The
former
part
of
this
is
called
,
hungering
and
thirsting
after
righteousnesse
.
A
hatred
and
impatience
of
sinne
,
a
desiring
to
be
out
of
that
polluted
condition
,
and
to
be
made
like
unto
God
in
holinesse
and
purity
,
(
and
you
may
know
the
sincerity
of
that
,
1.
By
assiduity
and
frequency
and
fervency
in
prayer
,
that
way
of
conversing
and
communing
with
God
,
a
most
infallible
concomitant
of
this
kind
of
love
.
2.
By
loving
and
seeking
the
meanes
,
1.
of
resisting
sin
,
and
2.
of
receiving
,
and
3.
of
improving
of
Grace
;
that
one
principall
desire
of
Davids
,
That
he
might
dwell
in
the
house
of
the
Lord
all
the
daies
of
his
life
,
t●
behold
the
faire
beauty
of
the
Lord
,
and
to
visit
his
Temple
.
)
The
latter
part
of
this
is
called
by
the
same
David
,
the
longing
of
the
soule
after
God
;
by
Saint
Paul
,
desiring
to
be
dissolved
,
and
to
be
with
Christ
.
S.
What
are
the
motives
to
this
kind
of
love
?
C.
1.
Gods
loving
us
first
,
and
dying
for
us
,
an
expression
of
that
love
able
to
constreine
and
extort
a
reciprocation
or
returne
of
love
.
2.
The
true
superlative
delight
even
to
flesh
and
bloud
,
that
is
,
in
sanctity
,
and
the
practice
of
Christian
virtues
beyond
all
that
any
sensuall
pleasure
affords
,
so
great
that
when
they
are
exprest
by
the
Apostle
in
these
words
,
[
Neither
eye
hath
seene
,
nor
care
heard
,
neither
hath
it
entred
into
the
heart
of
man
toconceive
what
things
God
hath
prepared
for
them
that
love
him
.
]
They
are
ordinarily
mistaken
for
the
description
of
Heaven
.
3.
Those
joies
in
the
vision
of
God
in
another
life
,
thus
described
by
the
Psalmist
,
In
thy
presence
are
fulnesse
of
joies
,
and
at
thy
right
hand
pleasures
for
evermore
.
S.
Well
,
you
have
gone
through
the
two
parts
of
the
love
of
God
;
And
told
me
that
the
sincerity
required
in
it
,
requires
me
to
love
God
with
all
my
heart
.
May
not
I
then
love
any
thing
else
but
God
?
C.
You
may
,
but
with
these
conditions
,
1.
that
it
be
not
some
prohibited
object
,
as
the
world
and
the
things
of
the
world
,
for
if
any
man
love
the
world
,
the
love
of
the
father
is
not
in
him
.
1
Joh.
2.
15.
2.
That
it
be
in
a
degree
inferiour
to
the
love
of
God
,
thus
God
being
loved
above
all
,
other
things
may
lawfully
in
a
lower
degree
be
loved
also
.
3.
That
those
other
things
be
loved
for
Gods
sake
,
and
in
that
order
that
he
prescribes
them
.
S.
But
may
not
the
outward
expressions
of
love
in
many
good
Christians
be
greater
to
some
other
object
,
then
to
God
?
or
is
this
incompatible
with
the
sincerity
of
the
love
of
God
?
C.
Our
love
of
God
may
be
sincere
,
though
it
be
accompanied
with
some
frailties
;
now
the
sensitive
faculty
may
have
a
sensitive
love
of
some
sensitive
objects
;
which
though
it
be
moderated
so
,
as
not
to
fall
into
sinne
either
in
respect
of
the
object
,
or
the
excesse
,
yet
through
the
nature
of
mans
sence
may
expresse
it's
selfe
more
sensitively
toward
that
inferiour
object
,
then
toward
God
himselfe
;
and
this
is
a
peice
of
humane
frailty
,
not
to
bewholly
put
off
in
this
life
.
And
yet
for
all
this
,
the
love
of
God
may
be
more
deeply
radicated
in
that
soule
;
and
that
will
be
tried
by
this
,
that
if
one
were
to
be
parted
with
,
I
would
part
with
any
thing
,
rather
then
God
.
But
that
not
to
be
judged
,
by
what
I
could
answer
,
if
I
were
asked
the
question
;
nay
nor
what
I
would
resolve
at
a
distance
,
but
in
time
of
temptation
and
actuall
competition
betwixt
God
and
that
any
thing
else
that
could
not
be
held
without
sinning
against
God
,
what
then
I
would
really
doe
.
This
may
best
be
understood
by
that
other
passion
of
sorrow
.
I
may
weepe
more
for
the
losse
of
a
freind
,
then
for
my
sinnes
,
yet
my
sorrow
for
sin
may
be
the
deeper
and
more
durable
sorrow
,
though
it
be
not
so
profuse
of
these
sensitive
expressions
.
So
may
,
and
must
our
love
of
God
be
most
firmely
rooted
,
though
not
so
passionately
exprest
,
as
through
the
infirmity
of
our
flesh
,
and
neerenesse
of
other
objects
to
it
,
our
love
to
them
is
wont
to
be
.
S.
Shall
we
proceed
to
the
other
branch
of
Charity
,
that
of
our
Neighbour
,
and
first
,
what
doe
you
meane
by
the
word
Neighbour
?
C.
Every
man
in
the
world
,
for
so
Christ
hath
extended
the
word
,
Luk.
10.
36
,
37.
Not
onely
to
signifie
the
Jew
in
relation
to
the
fellow
Jew
,
who
was
the
Old
Testament-Neighbour
,
but
to
the
Samaritan
,
in
relation
to
the
Jew
,
i.
e.
to
him
that
was
most
hated
by
him
,
as
appeares
by
the
parable
in
that
place
.
S.
What
is
the
love
of
my
Neighbour
?
C.
1.
The
valuing
him
as
the
Image
of
God
,
one
for
whom
Christ
died
,
and
one
whom
God
hath
made
the
proxey
of
his
love
,
to
receive
those
effects
of
it
from
us
,
which
we
cannot
so
well
bestow
on
God
.
2.
The
desiring
,
And
3.
The
endeavouring
his
good
of
all
kinds
.
S.
In
what
degree
must
this
be
done
?
C.
As
I
desire
it
should
be
done
to
my selfe
.
S.
How
is
that
?
C.
Why
,
in
all
things
to
deale
with
other
men
as
(
if
I
might
be
my
owne
chooser
,
)
I
would
wish
that
other
men
,
nay
God
himselfe
,
should
doe
to
me
.
This
will
certainly
retaine
me
within
the
strictest
bounds
of
justice
to
all
men
I
have
to
deale
with
,
(
because
it
is
naturall
to
desire
that
all
men
should
deale
justly
with
me
)
and
teach
me
all
mercy
to
others
both
in
giving
,
and
forgiving
,
and
blessing
them
,
because
I
cannot
but
desire
that
God
should
be
thus
mercifull
to
me
.
S.
But
will
not
my
love
of
God
be
sufficient
(
without
this
other
love
of
my
neighbour
)
to
denominate
me
Charitable
?
C.
It
will
not
.
1.
Because
this
loving
my
neighbour
is
one
,
nay
many
of
the
Commandements
which
he
that
loveth
God
must
keepe
,
1
Joh.
3.
23.
2.
Because
God
hath
pleased
to
appoint
that
,
as
the
test
of
the
sincerity
of
the
love
of
God
,
in
judging
of
which
we
might
otherwise
deceive
our selves
,
and
prove
lyers
,
had
we
not
this
evidence
to
testifie
the
truth
of
our
love
,
according
to
that
of
Saint
John
,
1
Ep.
4.
10.
For
he
that
loveth
not
his
brother
whom
he
hath
seene
,
how
can
he
love
God
whom
he
hath
not
seene
?
Which
place
argues
that
all
the
arguments
or
motives
which
we
have
to
love
God
,
we
have
to
love
our
brother
also
,
God
having
devolved
all
his
right
to
our
love
,
upon
our
brethren
here
,
(
and
therefore
interpreting
whatsoever
is
done
to
them
as
done
to
himselfe
)
not
so
as
to
devest
himselfe
of
it
,
but
to
accumulate
it
on
this
image
here
below
,
communicating
all
his
claimes
to
it
,
to
which
claims
of
God
,
our
relation
to
our
brethren
superadding
one
more
,
that
of
acquaintance
,
and
affinity
of
our
humane
nature
,
exprest
by
those
words
,
[
his
brother
whom
he
hath
seene
]
it
followes
in
all
necessity
,
that
he
that
loves
not
his
brother
,
that
behaves
not
himselfe
to
all
men
,
superiours
,
equalls
,
inferiours
,
strangers
,
freinds
,
enemies
,
Turkes
,
Iewes
,
Heathens
,
Heretiques
,
sinners
,
according
as
the
rules
of
Christian
charity
,
of
justice
and
mercy
oblige
him
,
is
not
a
lover
of
God
.
S.
Is
there
any
more
that
I
need
know
concerning
this
grace
?
C.
No
more
at
this
time
?
The
particulars
farther
considerable
will
come
in
out
rode
hereafter
.
S.
Your
proposed
method
than
leades
me
to
Repentance
Of
Repentance
next
;
what
is
Repentance
?
C.
A
change
of
minde
,
or
a
conversion
from
sinne
to
God
.
Not
some
one
act
of
change
,
but
a
lasting
durable
state
of
new
life
,
which
I
told
you
was
called
also
Regeneration
.
S.
But
is
not
Regeneration
an
Act
of
new
birth
?
C.
No
,
it
is
the
state
of
new
life
,
(
called
the
New
Creature
)
living
a
godly
life
,
or
like
sonnes
or
children
of
God
,
for
the
Scripture
phrase
,
to
be
regenerate
or
borne
againe
or
from
above
,
is
all
one
with
being
a
child
of
God
,
that
is
,
one
who
,
as
he
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
his
seed
of
new
life
from
the
Spirit
of
God
,
so
returnes
him
the
obedience
of
a
sonne-like
gracious
heart
,
lives
like
a
sonne
in
his
family
,
and
never
goes
from
him
with
the
prodigall
into
the
farre
Country
.
S.
Of
what
parts
doth
Repentance
consist
?
C.
Not
properly
of
any
,
it
being
nothing
else
but
a
change
of
minde
or
new
life
;
yet
there
are
many
preparatives
in
the
passage
to
this
state
,
every
of
which
doth
also
in
some
measure
accompany
it
where
ever
it
is
.
S.
What
are
those
preparatives
then
?
C.
1.
Sence
of
sinne
.
2.
Sorrow
or
contrition
for
sinne
.
3.
Confession
of
sinne
.
4.
Disclaiming
,
forsaking
,
resolving
against
sinne
.
S.
Wherein
doth
the
Sence
of
sinne
consist
?
C.
In
discerning
,
1.
The
Odiousnesse
.
2.
The
Danger
of
it
.
S.
What
Odiousnesse
?
C.
1.
How
it
displeaseth
God
,
and
makes
us
odious
in
his
sight
.
2.
How
it
defiles
and
defames
us
,
turnes
the
members
of
Christ
to
be
members
of
an
harlot
.
3.
Makes
us
odious
to
all
good
men
.
4.
Makes
us
uncapable
of
heaven
,
wherein
nothing
shall
enter
that
defileth
,
Rev.
21.
27.
S.
Wherein
doth
the
Danger
consist
?
C.
In
bringing
1.
the
curses
of
this
life
upon
us
.
2.
temporall
death
.
3.
eternall
plagues
and
torments
in
another
world
.
S.
What
then
is
a
Sence
of
these
?
C.
1.
A
conviction
of
the
truth
of
these
.
2.
A
serious
consideration
and
pondering
of
this
important
truth
as
it
concernes
our
endlesse
weale
and
woe
.
3.
A
being
affected
with
it
,
so
as
to
humble
our
soules
in
that
sence
,
which
leads
to
sorrow
and
contrition
.
S.
What
is
sorrow
and
contrition
for
sinne
?
C.
A
being
greived
with
the
conscience
of
sin
,
not
onely
that
we
have
thereby
incurred
such
danger
,
but
also
that
we
have
so
unkindly
greived
and
provoked
so
good
a
God
,
so
compassionate
a
father
,
so
gracious
a
redeemer
,
so
blessed
a
sanctifier
.
S.
Is
it
not
sufficient
to
greive
in
respect
of
the
danger
and
damnation
which
sinne
betrayes
me
to
,
and
is
not
such
greife
contrition
?
C.
No
,
it
is
but
attrition
,
which
any
man
living
would
have
,
when
he
saw
such
danger
neare
;
he
would
be
prick't
at
heart
,
and
be
ill
pleased
to
see
hell
gaping
upon
him
:
and
you
may
observe
that
where
such
present
danger
is
the
only
cause
of
sorrow
,
when
that
danger
is
over
,
there
seldome
or
never
followes
reformation
.
And
therefore
that
opinion
and
doctrine
of
the
Papists
,
who
teach
that
this
attrition
,
(
or
sorrow
,
that
we
shall
be
punished
)
without
producing
amendment
of
life
in
the
sinner
,
yet
by
the
power
of
the
keyes
,
i.
e.
by
the
absolution
of
the
Preist
,
is
turned
into
contrition
,
is
a
most
ridiculous
deceit
of
soules
;
for
there
being
no
promise
of
Scripture
that
such
attrition
alone
,
or
flying
from
the
wrath
to
come
,
Mat.
4.
shall
be
sufficient
to
obtaine
pardon
without
bringing
forth
fruit
worthy
of
repentance
;
the
Preist
that
absolves
any
on
no
better
grounds
then
those
,
goes
beyond
his
commission
,
and
by
telling
a
lye
,
can
never
make
that
lye
become
truth
,
by
absolving
an
uncontrite
sinner
,
cannot
sure
make
him
contrite
,
either
in
reality
or
in
Gods
acceptation
of
him
;
because
he
hath
not
promised
to
accept
any
,
but
the
broken
and
contrite
;
and
therefore
not
any
thing
else
in
stead
of
contrition
.
S.
What
thinke
you
then
of
that
sorrow
and
compunction
,
that
the
approach
of
death
and
terrours
of
the
Gospell
bring
men
to
?
C.
If
it
be
a
bare
sorrow
and
compunction
,
onely
respecting
those
present
terrours
,
and
advancing
no
higher
,
then
certainly
it
hath
no
promise
of
mercy
belonging
to
it
.
But
if
that
which
begins
thus
,
by
Gods
mercy
allowing
of
time
,
and
by
his
Grace
using
these
terrours
for
the
softening
of
the
heart
,
improve
farther
into
sorrow
for
displeasing
of
God
,
and
from
thence
into
a
reall
sincere
resolution
to
amend
and
forsake
sinne
,
then
these
superstructions
have
a
promise
of
mercy
belonging
to
them
,
though
that
foundation
had
not
.
The
onely
thing
then
in
this
matter
to
be
considered
,
is
,
whether
it
be
thus
improved
or
no
:
and
that
no
man
can
certainly
judge
of
,
neither
Confessor
nor
patient
himselfe
,
but
by
the
fruits
of
it
,
after
wards
in
time
of
temptation
.
For
1.
the
man
himselfe
may
through
selfe-love
take
that
for
Godly
sorrow
and
resolution
of
amendment
,
which
is
onely
sorrow
for
his
owne
danger
,
and
willingnesse
to
avoid
that
,
and
againe
,
when
forraigne
temptations
are
out
of
the
way
,
and
by
disease
,
&c.
inner
flames
quench't
in
him
,
he
may
resolve
against
those
sinnes
which
before
he
had
lived
in
;
or
,
by
way
of
naturall
revenge
,
he
may
vow
never
to
returne
to
those
sinnes
which
he
hath
had
such
experience
of
,
for
the
emptinesse
and
damningnesse
of
them
,
and
so
thinke
himselfe
a
compleate
penitent
.
And
2.
the
sensitive
expressions
being
oft
as
great
for
the
one
as
the
other
,
nay
greater
for
danger
then
for
sinne
,
and
from
weaknesse
of
body
,
then
change
of
minde
,
the
confesfor
may
easily
mistake
likewise
;
but
when
God
pleaseth
to
restore
health
and
strength
,
when
those
present
apprehensions
are
over
,
and
temptations
of
the
world
and
flesh
returne
againe
,
and
perhaps
some
new
that
were
not
before
in
his
rode
,
then
if
the
sorrow
continue
as
great
,
and
the
resolution
as
earnest
,
and
persevere
to
hold
out
in
despight
of
temptations
to
the
contrary
,
and
take
not
up
any
new
sinnes
in
exchange
for
the
old
,
this
is
a
comfortable
evidence
,
that
that
sorrow
was
Contrition
,
and
that
resolution
a
sincere
resolution
.
But
if
,
this
time
and
meanes
of
triall
being
allowed
,
the
matter
prove
otherwise
,
if
the
penitent
returne
to
his
former
jollity
,
and
luxury
,
or
instead
of
those
nauseated
sins
,
make
some
other
choise
of
a
new
path
to
hell
,
entertaine
covetousnesse
instead
of
prodigality
,
spirituall
pride
instead
of
carnall
security
,
envy
,
malice
,
sedition
,
faction
,
in
commutation
for
lust
,
and
the
like
;
This
is
a
demonstration
that
that
sorrow
was
not
Contrition
,
that
resolution
no
sincere
resolution
,
and
consequently
that
if
that
man
had
then
died
,
there
would
not
have
beene
found
any
thing
in
him
which
God
hath
promised
to
accept
of
.
But
if
the
case
be
set
in
a
third
or
middle
way
,
that
the
patient
dye
before
any
such
triall
hath
beene
made
,
either
to
evidence
the
sincerity
or
unsincerity
,
then
that
which
remaines
for
us
is
,
not
to
judge
,
but
to
leave
him
to
Gods
inspection
,
who
can
see
without
those
waies
of
triall
,
and
discerne
what
it
was
in
it's
selfe
,
attrition
or
contrition
,
sincere
or
not
sincere
,
whether
it
would
have
continued
(
or
no
,
)
a
through
change
of
minde
;
and
consequently
will
accept
the
will
for
the
deede
,
if
it
be
a
firme
and
ratified
will
,
and
not
else
.
And
so
in
breife
,
God
may
have
mercy
on
him
whose
repentance
began
never
so
late
,
if
he
see
it
was
sincere
repentance
.
But
in
this
case
there
is
small
matter
of
comfort
to
us
,
because
there
is
no
such
way
of
assurance
that
we
are
ordinarily
capable
of
,
nor
reason
to
hope
that
God
will
afford
us
any
extraordinary
;
and
for
any
man
to
put
off
his
present
repentance
,
on
contemplation
of
a
possibility
that
his
latter
repentance
may
serve
the
turne
,
is
the
most
wretchlesse
presumption
in
the
world
;
and
that
which
I
am
sure
hath
no
promise
of
mercy
annexed
to
it
.
S.
I
shall
satisfy
my selfe
with
these
grounds
of
resolution
for
this
matter
&
conceive
that
any
more
particular
difficulty
will
be
salved
by
the
application
of
these
grounds
to
it
,
and
so
not
object
what
was
obvious
to
have
done
,
the
example
of
the
theife
on
the
crosse
which
is
so
common
ground
of
security
,
and
presumption
to
carnall
livers
;
because
I
already
discerne
reason
to
thinke
his
state
the
state
of
true
contrition
and
conversion
,
and
not
onely
of
attrition
,
because
in
those
minutes
he
lived
on
the
crosse
,
he
gave
such
evidence
of
this
in
confessing
and
praying
to
Christ
,
when
his
owne
Disciples
had
forsaken
him
:
and
beside
,
Christ
who
know
his
sincerity
and
will
not
accept
the
unsincere
,
revealed
to
him
his
acceptance
of
him
.
I
shall
therefore
detaine
you
no
longer
with
questions
of
this
nature
,
but
proceed
to
inquire
more
particularly
of
Contrition
.
What
sinnes
must
be
taken
in
by
it
,
or
for
what
must
this
Godly
sorrow
be
conceived
?
C.
For
all
kinds
and
sorts
of
sinne
.
1.
For
the
weakenesses
,
frailties
,
and
pollutions
of
our
nature
,
our
pronenesse
and
inclinations
to
sinne
;
for
though
these
being
unconsented
to
,
are
no
actuall
sinnes
,
yet
are
they
matters
of
true
sorrow
,
and
greife
,
and
humiliation
to
a
true
Christian
,
as
infelicities
,
if
not
as
sinnes
;
that
he
is
such
a
polluted
uncle●●●
creature
,
and
so
apt
to
fall
into
all
sinne
,
if
he
be
not
restrained
and
prevented
by
Gods
Grace
.
2.
For
the
sinfull
acts
and
habits
of
our
unregenerate
life
,
with
all
the
aggravations
belonging
to
them
.
3.
The
slips
and
relapses
of
our
most
regenerate
life
,
and
the
infinite
frailties
and
infirmities
that
still
adhere
to
it
.
S.
How
can
Contrition
,
which
you
called
a
preparative
to
repentance
,
and
so
to
regeneration
,
include
sorrow
for
the
sinnes
of
the
regenerate
life
?
C.
I
told
you
these
preparatives
to
repentance
doe
also
accompany
it
wheresoever
it
is
;
and
in
that
respect
it
will
be
cleare
,
that
Contrition
is
not
one
initiall
act
of
sorrow
for
sinne
past
,
but
also
a
current
permanent
state
of
sorrow
and
humiliation
for
sinne
present
,
and
through
the
whole
life
never
outdated
.
S.
What
now
is
Confession
of
sinne
?
C.
It
is
of
a
sorts
.
1
to
God
,
2
to
men
,
especially
the
Presbyters
.
S.
What
is
Confession
to
God
?
C.
An
humble
,
sorrowfull
,
acknowledgement
of
sinne
in
prayer
to
God
.
1.
By
confessing
that
I
am
a
sinner
,
who
have
worthily
deserved
his
wrath
.
2.
By
enumeration
of
the
particular
sorts
of
sinne
,
of
which
I
know
my selfe
guilty
.
3
By
aggravating
these
sinnes
upon
my selfe
,
by
the
circumstances
and
heightning
accidents
of
them
.
4.
By
comprizing
all
my
unknown
unconfest
sinnes
under
some
such
penitentiary
forme
,
as
that
of
Davids
,
who
can
tell
how
oft
he
offendeth
,
cleanse
thou
me
from
my
secret
faults
.
S.
How
doth
the
necessity
of
this
appeare
?
C.
Beside
the
practice
of
David
and
other
holy
men
in
scripture
,
by
these
expresse
texts
:
If
we
confesse
our
sinnes
,
God
is
faithfull
and
just
to
forgive
us
our
sinnes
;
and
he
that
confesseth
and
forsaketh
shall
have
mercy
.
S.
But
why
then
should
we
confesse
to
men
,
and
particularly
to
Presbyters
?
C.
1.
Because
we
are
commanded
by
Saint
James
,
5.
16.
to
confesse
our
faults
one
to
another
,
that
we
may
be
capable
of
one
anothers
prayers
.
2.
Because
the
context
there
seemes
very
probably
to
meane
the
Presbyters
when
he
saith
[
one
to
another
]
for
speaking
of
the
sick
man
,
he
bidds
him
call
the
Presbyters
v
:
14.
and
there
is
no
intimation
of
any
other
company
with
him
,
or
consequently
of
any
other
there
present
,
that
he
can
confesse
to
,
but
to
them
.
3.
Because
there
being
2
parts
in
sinne
,
the
guilt
and
the
corruption
,
the
one
to
be
pardoned
,
the
other
cured
;
the
first
being
confest
to
God
,
to
obtaine
his
pardon
ought
also
,
if
it
have
beene
offensive
and
scandalous
to
the
congregation
,
to
be
acknowledged
to
them
,
that
that
expression
of
repentance
may
make
satisfaction
to
them
for
the
ill
example
,
and
avert
and
deterre
from
sinne
,
whom
it
had
invited
to
it
:
And
for
the
cure
,
it
will
sure
be
very
profitable
to
advise
with
others
,
especially
the
Physitians
of
the
soule
,
how
and
by
what
means
this
cure
may
be
wrought
,
how
a
raging
sinne
may
be
subdued
,
occasions
to
it
avoyded
,
to
which
end
alone
the
disclosing
of
the
particular
state
is
more
then
profitable
;
and
this
being
supposed
,
it
will
be
acknowledged
necessary
for
a
Christian
not
to
despise
such
proper
usefull
meanes
to
a
necessary
end
,
unlesse
without
that
helpe
he
can
direct
himselfe
,
which
ignorant
men
and
habituate
sinners
in
any
kind
will
hardly
be
able
to
do
.
4ly
,
Because
this
may
much
tend
to
my
comfort
,
when
another
upon
a
strict
survey
and
shrift
of
my
former
life
,
and
present
testification
of
my
repentance
,
may
upon
good
grounds
give
me
absolution
,
and
passe
judgement
on
me
,
better
then
I
can
do
on
my selfe
.
S.
What
is
the
fourth
preparative
to
repentance
?
C.
A
firme
resolution
,
and
vow
of
new
life
.
1.
An
abjuring
of
all
my
former
evill
wayes
,
i.
e.
both
of
the
sinnes
themselves
,
and
the
occasions
which
were
wont
to
bring
me
to
those
sinnes
;
secondly
a
resigning
my selfe
up
to
do
the
will
of
Christ
;
thirdly
the
pitching
on
some
particular
duties
of
piety
and
charity
,
which
were
most
criminously
omitted
before
,
and
are
most
agreeable
to
my
calling
to
performe
.
S.
What
now
is
the
penitent
state
?
C.
The
actuall
continued
performance
of
these
resolutions
,
both
when
occasions
are
offered
,
and
when
temptations
to
the
contrary
.
S.
But
what
if
those
resolutions
be
not
then
performed
?
C.
Then
is
not
that
to
be
accounted
a
penitent
or
regenerate
man
.
S.
But
what
?
are
no
sinnes
compatible
with
a
regenerate
estate
?
C.
Yes
.
1.
Sinnes
of
infirmity
,
secondly
of
ignorance
;
and
(
under
that
head
of
infirmity
)
thirdly
sins
of
suddaine
surreption
;
and
fourthly
such
as
by
dayly
incursion
of
temptations
,
though
constantly
resisted
,
yet
through
the
length
of
the
worke
,
and
our
frailty
,
and
Satans
vigilance
sometimes
are
gained
from
us
,
all
these
(
together
with
those
,
Fifthly
,
which
through
levity
of
the
matter
insensibly
steale
from
us
)
are
by
generall
repentance
i.
e.
humbling
ourselves
before
God
for
them
,
begging
Gods
pardon
in
Christ
,
and
labouring
against
them
more
diligently
for
the
future
,
reconcileable
with
a
regenerate
estate
;
are
spots
,
but
those
spots
of
sonns
,
though
they
be
never
totally
overcome
in
this
life
:
sixthly
some
one
willfull
act
of
deliberate
sinne
,
which
we
might
have
resisted
,
if
it
be
presently
retracted
with
Contrition
and
Confession
,
and
reinforcing
of
our
resolution
and
vigilance
against
it
,
and
so
not
favoured
or
indulged
unto
,
may
be
also
reconcileable
with
a
regenerate
state
so
farre
,
as
not
wholy
to
quench
the
spirit
of
God
,
to
cause
spirituall
desertion
,
though
it
do
greive
that
spirit
,
wast
the
conscience
,
wound
the
soule
,
and
provoke
Gods
displeasure
,
(
from
which
nothing
but
hearty
repentance
,
can
deliver
us
)
and
commonly
bring
some
temporall
judgement
upon
us
.
S.
What
then
are
unreconcileable
with
a
regenerate
state
?
C.
Whatsoever
are
not
compatible
with
an
honest
heart
,
a
sincere
indeavour
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Non
operatur
peccatum
.
particularly
these
two
Hypocrisie
and
Custome
of
any
sinne
.
Whosoever
is
borne
of
God
doth
not
commit
sinne
1
Jo.
3.
9.
(
i.
e.
doth
not
live
in
sin
as
in
a
trade
or
course
)
for
his
seed
remaineth
in
him
,
(
there
is
in
the
regenerate
a
new
principle
or
seed
of
life
,
a
principle
of
cognation
with
God
,
which
whilst
it
continues
in
him
,
is
still
a
hazening
him
out
of
sin
,
)
and
he
cannot
sinne
in
such
manner
,
because
he
is
borne
of
God
;
or
if
he
do
,
he
is
no
longer
a
child
of
Gods
,
or
regenerate
person
,
or
as
Gal.
5.
16.
walke
in
the
spirit
and
you
shall
not
fullfill
the
lusts
of
the
flesh
,
i.
e.
these
two
are
unreconcileable
:
when
we
say
an
honest
man
cannot
do
this
,
our
meaning
is
not
to
affirme
any
naturall
impossibility
,
that
he
is
not
able
,
but
that
he
cannot
thinke
fit
to
do
it
;
the
principles
of
honesty
within
him
,
as
here
the
seed
of
God
or
new
principles
in
him
,
will
resist
it
;
or
if
he
do
it
,
he
is
no
longer
to
be
accounted
an
honest
man
.
S.
This
place
in
Saint
Johns
Epistle
hath
sure
great
difficulty
,
I
beseech
you
make
it
as
intelligible
to
me
,
as
you
may
.
C.
I
shall
do
it
,
and
that
most
clearely
by
bringing
downe
the
sense
of
the
whole
chapter
from
the
begining
to
this
place
in
this
breife
paraphrase
;
do
you
looke
upon
the
words
in
your
Bible
,
whilst
I
do
it
.
v.
1.
Gods
love
to
us
is
very
great
in
that
he
hath
accepted
us
Christians
to
be
his
Children
,
(
which
by
the
way
is
the
reason
that
the
world
which
rejected
Christ
,
rejecteth
us
also
.
)
(
v.
2.
)
&
being
children
,
though
we
know
not
exactly
the
future
benefit
which
shall
accrue
to
us
by
this
meanes
,
yet
this
we
know
,
that
when
this
shall
be
revealed
to
us
,
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
,
and
that
vision
will
assimilate
us
to
him
,
(
v.
3.
)
&
the
very
hope
of
it
now
hath
the
same
power
of
making
us
pure
,
as
he
is
pure
.
(
for
1
,
Hope
includes
desire
and
love
of
the
thing
hoped
for
,
which
being
Heaven
,
a
place
of
purity
,
the
hope
of
Heaven
must
include
a
desire
of
purity
,
and
therefore
the
Heaven
that
the
sensuall
man
desires
,
if
he
desire
it
for
the
present
,
is
a
mockeheaven
;
and
if
it
be
the
true
Heaven
the
state
of
purity
,
then
he
desires
it
not
for
the
present
,
but
hereafter
when
sensuall
pleasures
have
forsaken
him
.
And
2
the
condition
of
Gods
promises
being
our
purification
or
sanctification
,
and
the
particular
condition
of
this
seeing
God
,
being
Holynesse
,
't
is
madnesse
for
us
to
hope
any
thing
but
upon
those
grounds
,
and
therefore
he
that
hath
this
hope
of
seeing
him
or
being
like
him
hereafter
,
labours
to
become
like
him
now
,
in
purity
,
(
a
speciall
imitable
quality
of
his
)
And
(
v.
4.
)
he
that
wants
it
,
(
i.
e.
every
one
that
committeth
sin
)
is
guilty
of
the
breach
of
the
law
,
of
this
Evangelicall
law
of
his
;
&
that
sin
it selfe
is
that
breach
,
upon
which
consequently
followes
the
forfeiture
of
those
promises
contained
in
it
,
(
v.
5.
)
and
to
that
end
,
that
we
,
for
whom
he
dyed
,
should
not
thus
sinne
,
it
was
without
doubt
that
he
came
amongst
us
,
and
sinne
or
any
such
impenitent
committer
of
sinne
,
is
not
in
him
,
(
v.
6.
)
For
every
one
that
remaineth
in
him
,
as
a
member
of
his
sinneth
not
wilfull
deliberate
sinnes
;
if
any
man
do
so
,
pretend
or
professe
,
be
what
he
will
,
he
hath
neither
seene
nor
knowne
Christ
(
v.
7.
)
I
pray
suffer
not
your selves
to
be
deceived
,
Christ
you
know
is
righteous
,
and
the
way
to
be
like
him
is
to
be
righteous
also
,
and
that
cannot
be
but
by
doing
righteousnesse
,
living
a
constant
Christian
life
,
(
v.
8.
)
He
that
doth
dot
so
,
but
goes
on
in
a
course
of
sin
,
is
of
the
Devill
,
and
by
his
actions
expresses
the
stocke
he
comes
of
.
For
't
is
the
Devill
that
began
his
age
with
sinne
,
and
so
continued
it
,
and
so
sin
is
his
trade
,
his
worke
,
&
this
was
a
speciall
part
of
the
end
of
Christs
comming
,
to
destroy
his
trade
,
to
dissolve
that
fabricke
he
had
wrought
,
i.
e.
to
turne
sinne
out
of
the
world
,
(
v.
9.
)
and
therefore
sure
no
child
of
God's
,
none
of
that
superiour
stocke
will
go
on
in
that
accursed
trade
,
because
he
hath
God's
seed
in
him
,
that
originall
of
cognation
betweene
God
and
him
,
Gods
grace
,
that
principle
of
his
new
birth
,
which
gives
him
continuall
dislikes
to
sin
,
such
as
(
though
they
doe
not
force
or
constreine
him
not
to
yeild
to
Satans
temptations
,
yet
)
are
sufficient
to
enable
him
to
get
out
of
those
snares
;
and
if
he
be
a
Child
of
God
,
of
Christs
making
,
like
him
that
begat
him
in
purity
,
&c.
he
cannot
,
he
will
not
thus
go
on
in
sinne
,
(
v.
10
)
.
So
that
hereby
you
may
clearly
distinguish
a
child
of
God
,
from
a
Child
of
the
Devill
,
he
that
doth
not
live
a
righteous
and
charitable
life
,
(
to
do
justice
,
and
to
love
mercy
,
as
Micah
saith
)
is
no
child
of
Gods
,
hath
no
relation
of
consanguinity
to
him
.
I
shall
need
proceed
no
farther
,
by
this
you
will
understand
the
sence
of
the
verse
to
be
this
,
and
no
more
.
Those
that
are
like
Christ
,
and
so
God's
children
,
't
is
supposed
that
they
have
such
a
seed
or
principle
of
Grace
in
them
,
that
inclines
them
to
dislike
,
and
enables
them
to
resist
all
deliberate
sinnes
;
and
if
they
doe
not
make
that
use
of
that
grace
,
sure
they
are
not
like
Christ
,
none
of
his
fellow-Sonnes
of
God
:
a
regenerate
man
remaining
such
,
will
not
,
nay
morally
cannot
do
so
;
so
doing
is
contrary
to
a
regenerate
state
.
S.
I
heartily
thanke
you
for
this
trouble
.
I
shall
divert
you
by
another
scruple
,
which
is
this
.
Will
not
I
pray
you
,
the
flesh
,
as
long
as
we
continue
in
these
houses
of
clay
,
be
we
never
so
regenerate
;
lust
against
the
spirit
,
the
members
warre
against
the
mind
,
and
so
keepe
us
from
doing
the
thing
that
we
would
,
yea
and
captive
us
to
the
law
of
sin
;
and
so
will
not
this
captivity
,
and
thraldome
to
sinne
,
so
it
be
joyned
with
a
contrary
striving
and
dislike
,
be
reconcileable
with
a
regenerate
estate
?
C.
Your
question
cannot
be
answered
with
a
single
Yea
,
or
Nay
,
because
there
be
severall
parts
in
it
,
some
to
be
affirmed
,
others
to
be
denyed
;
and
therefore
to
satisfy
you
,
I
shall
answer
by
degrees
,
1.
That
there
is
a
double
strife
in
a
man
,
the
one
called
a
warre
betwixt
the
law
in
the
members
and
the
law
in
the
minde
,
the
other
the
lusting
betwixt
the
spirit
and
the
flesh
.
The
former
betwixt
the
law
in
the
members
,
and
in
the
mind
,
is
the
perswasions
of
sinne
or
carnall
objects
on
one
side
,
and
the
law
of
God
,
inviting
us
on
the
other
side
,
commanding
us
the
contrary
;
and
in
this
case
,
the
law
,
as
the
Apostle
saith
,
being
weake
,
and
not
able
of
it selfe
to
helpe
any
man
to
do
what
it
commands
him
,
it
must
needes
follow
,
that
they
that
have
no
other
strength
,
but
the
bare
light
of
the
law
in
the
minde
,
no
grace
of
Christ
to
susteine
them
in
their
combats
,
will
by
their
carnall
appetite
be
led
to
do
those
things
,
which
the
law
tells
them
they
should
not
;
which
if
they
do
and
continue
in
them
,
this
condition
you
will
have
no
colour
of
reason
to
mistake
for
a
regenerate
state
,
1.
Because
it
is
the
state
of
him
only
that
knowes
the
law
(
which
is
not
able
to
quicken
or
renew
)
considered
without
the
grace
of
Christ
,
which
is
necessary
to
a
regenerate
man
,
2.
Because
this
law
in
the
minde
,
when
it
is
not
obeyed
,
but
despised
,
doth
serve
only
to
testify
against
us
,
that
we
knew
our
Masters
will
,
and
did
it
not
,
i.
e.
that
what
we
did
,
was
against
thedictates
of
our
owne
conscience
,
which
sure
will
never
helpe
to
excuse
a
sinne
(
but
tather
to
aggravate
it
)
or
consequently
to
make
that
act
reconcileable
with
a
regenerate
estate
,
which
otherwise
would
not
be
so
;
and
therefore
2.
Of
this
kinde
of
composition
of
a
man
,
when
his
minde
or
upper
soule
being
instructed
in
its
duty
dislikes
the
sinnes
he
commits
,
and
yet
he
continues
to
commit
them
,
you
may
resolve
,
that
this
striving
or
this
dislike
of
his
mind
is
no
excuse
or
Apology
for
his
sinne
,
much
lesse
any
argument
of
his
regeneracy
or
good
estate
;
but
on
the
other
side
his
serving
of
,
or
captivity
to
the
law
of
sinne
in
his
members
,
is
all
one
with
the
reigning
of
sinne
in
his
body
to
fulfill
the
lusts
thereof
,
and
that
a
sure
token
of
an
unregenerate
:
for
of
every
regenerate
't
is
said
1
Joh.
5.
4.
that
he
overcommeth
the
world
,
which
is
quite
contrary
to
being
sold
under
sinne
(
a
phrase
referring
to
the
Romans
custome
of
selling
of
slaves
under
a
speare
)
or
to
that
which
is
said
of
Ahab
.
1
King
.
21.
25.
that
he
was
sold
(
the
Greeke
reading
)
to
do
evill
,
being
a
slave
of
sin
,
or
serving
with
the
flesh
the
law
of
sin
,
&
therefore
you
may
conclude
,
that
he
,
whosoever
it
is
,
that
with
the
minde
serves
the
law
of
God
.
i.
e.
approves
of
Gods
command
,
or
consents
to
it
,
that
it
is
good
,
and
yet
with
the
flesh
,
the
members
,
serves
the
law
of
sinne
,
not
only
commits
some
act
of
sinne
,
but
lives
indulgently
in
it
,
and
is
thereby
enslaved
to
it
,
is
never
to
be
counted
of
as
a
regenerate
man
,
but
only
as
one
that
by
the
law
is
taught
the
knowledge
of
his
duty
,
but
by
that
bare
knowledge
is
not
enabled
to
performe
it
.
S.
But
what
then
is
the
other
thing
you
told
me
of
the
lusting
of
the
spirit
and
flesh
one
against
the
other
?
C.
Those
words
you
will
finde
Gal.
5.
where
by
the
spirit
is
meant
the
seed
of
grace
planted
in
my
heart
by
God
,
as
a
principle
of
new
life
,
or
the
minde
and
upper
soule
elevated
yet
higher
(
above
the
condition
it
is
in
by
nature
,
or
by
the
bare
light
of
the
law
)
by
that
supernaturall
principle
;
and
by
the
flesh
is
meant
againe
the
carnall
appetite
still
remaining
in
the
most
regenerate
in
this
life
:
and
the
lusting
of
one
of
these
against
the
other
,
is
the
absolute
conttariety
that
is
betwixt
these
two
,
that
whatsoever
one
likes
,
the
other
dislikes
,
whatsoever
one
commends
to
the
will
,
the
other
quarrelleth
at
.
S.
What
then
is
the
meaning
of
that
which
followes
this
contrariety
,
Gal.
5.
17.
in
these
words
[
so
that
you
cannot
do
the
things
that
ye
would
?
]
C.
The
words
in
Greeke
are
not
[
that
you
cannot
do
]
but
[
that
you
do
not
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
sence
is
,
either
1.
That
this
contrariety
alwayes
interposes
some
objections
to
hinder
or
trash
you
from
doing
the
things
that
you
would
,
i.
e.
sometimes
the
spirit
trashes
you
from
doing
the
thing
that
your
flesh
would
have
done
,
sometimes
the
flesh
trashes
you
from
doing
the
thing
that
the
spirit
would
have
done
.
And
2ly
.
whatsoever
you
do
,
you
do
First
against
one
velleity
or
other
,
And
secondly
with
some
mixture
of
the
contrary
:
Or
else
that
this
contrariety
gives
you
trouble
,
that
whatsoever
you
do
on
either
side
,
you
do
it
not
quietly
,
stilly
,
but
with
a
great
deale
of
resistance
and
opposition
of
the
contrary
faculty
.
S.
Well
then
,
may
this
lucta
,
this
resistance
,
be
in
a
regenerate
man
?
C.
Undoubtedly
it
may
,
and
in
some
degrees
will
be
,
as
long
as
we
carry
flesh
about
us
,
for
the
flesh
will
alwayes
dislike
what
the
spirit
likes
;
but
then
,
we
must
be
sure
that
the
flesh
do
not
carry
it
against
the
spirit
.
i.
e.
do
not
get
the
consent
of
the
will
to
it
,
for
if
it
do
,
lust
conceives
and
brings
forth
sinne
,
even
those
workes
of
the
flesh
mentioned
v
,
19.
for
though
this
lucta
be
reconcileable
with
a
regenerate
state
,
i e.
that
a
man
may
be
regenerate
for
all
this
,
yet
it
is
not
an
argument
of
a
regenerate
estate
,
so
that
every
one
that
hath
it
,
shall
by
that
be
concluded
regenerate
;
for
if
the
flesh
carry
it
from
the
spirit
,
to
fulfill
the
lusts
thereof
,
it
seemes
that
man
walkes
not
in
the
spirit
.
v.
16.
and
consequently
is
not
in
a
regenerate
state
.
S.
But
is
every
man
unregenerate
that
doth
any
thing
that
the
flesh
would
have
?
C.
I
told
you
,
frailties
and
imperfections
,
and
also
sinnes
of
suddaine
surreption
,
and
those
that
by
daily
incursion
,
continuall
importunity
,
at
some
time
or
other
gained
in
upon
us
,
(
so
they
were
as
suddainly
taken
and
repented
of
)
were
reconcileable
with
a
regenerate
estate
;
and
therefore
if
it
proceed
no
farther
,
it
is
onely
mixture
of
the
flesh
in
our
best
actions
,
or
else
slips
and
trips
,
or
falls
suddainly
recovered
againe
;
but
not
carnality
,
or
walking
after
the
flesh
.
And
for
these
you
know
the
remedy
I
prescribed
you
,
daily
prayer
for
pardon
for
daily
slips
,
and
daily
caution
and
care
and
endeavour
to
prevent
them
.
But
as
for
indulgence
in
,
or
habits
of
carnality
,
't
is
not
the
lusting
of
the
spirit
against
the
flesh
that
will
excuse
them
from
being
workes
of
the
flesh
,
or
him
that
is
guilty
of
them
from
being
carnall
.
For
it
being
too
too
possible
and
ordinary
for
the
lustings
of
the
spirit
,
i.
e.
spirituall
motions
to
be
resisted
,
it
will
be
little
advantage
to
any
to
have
had
these
motions
,
unlesse
he
have
obeyed
them
,
i.
e.
unlesse
he
walke
in
the
spirit
,
and
be
led
by
it
:
for
to
such
onely
it
is
that
there
is
no
condemnation
,
Ro.
8.
1.
S.
I
shall
not
detaine
you
but
with
one
scruple
Votum
poenitentiae
.
more
,
and
that
is
,
whether
a
vow
or
a
wish
that
I
were
penitent
,
will
not
be
accepted
by
God
for
repentance
?
C.
If
you
take
that
vow
and
that
wish
to
be
all
one
,
you
are
mistaken
;
a
wish
is
a
farre
lower
degree
then
a
vow
;
and
therefore
I
must
dissolve
your
demand
into
two
parts
;
and
to
the
first
answer
,
that
the
vow
or
resolution
to
amend
,
if
it
be
sincere
,
and
such
as
is
apt
to
bring
forth
fruits
,
is
sure
to
be
accepted
by
God
;
and
that
it
is
not
sincere
we
shall
not
be
able
to
discerne
,
but
by
seeing
it
prove
otherwise
in
time
of
temptation
:
onely
God
that
sees
the
heart
,
can
judge
of
it
before
such
triall
,
and
if
he
finde
it
sincere
,
he
will
accept
of
it
.
But
for
the
wish
that
I
were
penitent
,
there
is
no
promise
in
holy
writ
that
that
shall
be
accepted
,
nor
appearance
of
reason
,
why
he
,
that
wishes
he
were
penitent
,
but
is
not
,
should
be
accounted
the
better
for
that
wish
;
1.
Because
when
the
reward
of
penitents
,
and
punishment
of
impenitents
is
once
assented
to
as
true
,
't
is
impossible
but
the
minde
of
man
should
wish
for
the
one
,
and
have
dislikes
to
the
other
,
and
so
no
virtue
in
that
necessity
.
2.
Because
that
wishing
is
onely
a
bare
,
aiery
,
speculative
act
of
the
minde
,
and
not
a
practicall
of
the
will
,
which
alone
is
punishable
or
rewardable
.
3.
Because
the
actions
being
contrary
to
such
wishings
are
more
accusable
of
deliberate
sinne
,
and
sinne
against
conscience
;
then
if
those
motives
which
produced
those
wishes
,
had
never
beene
represented
to
the
faculty
.
S.
But
are
not
prayers
for
the
grace
of
repentance
,
(
which
are
but
a
kinde
of
articulate
wishes
,
put
in
forme
of
the
court
,
and
addressed
to
God
)
accepted
by
God
?
C.
Not
so
farre
as
to
save
them
that
goe
no
farther
.
Accepted
they
shall
be
(
if
rightly
qualified
with
humility
,
and
ardency
,
and
perseverance
,
or
not
fainting
)
so
farre
as
concernes
the
end
immediate
to
them
,
i.
e.
God
hath
promised
to
heare
them
,
in
granting
the
grace
prayed
for
,
strength
to
convert
from
sin
to
God
,
(
which
is
the
cleare
Gospell-promise
,
How
much
more
shall
your
Heavenly
Father
give
the
holy
spirit
to
them
that
aske
?
)
and
then
when
this
grace
,
or
strength
given
,
is
thus
made
use
of
to
actuall
reformation
,
then
the
promise
of
that
other
acceptance
belongs
to
him
also
;
and
so
prayer
is
a
good
meanes
,
and
wishing
a
good
thing
too
,
as
previous
or
preparative
to
that
;
and
both
without
doubt
proceeding
from
the
good
spirit
of
God
.
But
yet
if
the
whole
worke
be
no
more
but
this
,
if
he
be
advanced
no
farther
toward
repentance
,
but
onely
to
wish
,
and
to
pray
that
he
were
penitent
,
this
person
remaines
still
impenitent
,
and
so
long
the
impenitents
portion
belongs
to
him
,
and
none
other
;
for
still
he
that
is
borne
of
God
overcometh
the
world
:
and
he
that
is
advanced
no
farther
toward
a
victory
,
then
to
wish
or
pray
for
it
,
is
for
that
present
farre
enough
from
a
conquerour
;
and
if
for
the
future
he
adde
not
the
sincerity
of
endeavour
to
the
importunity
of
prayer
,
the
Joshua's
hand
's
held
up
to
fight
,
as
well
as
the
Moseses
to
pray
;
the
sword
of
Gideon
as
the
sword
of
the
Lord
,
little
hope
that
such
victories
will
be
atcheived
.
S.
God
grant
me
this
grace
,
and
an
heart
to
make
use
of
it
.
But
we
have
skipt
over
one
particular
forementioned
,
The
grace
of
selfe-deniall
.
And
I
doe
not
remember
that
you
mentioned
taking
up
of
the
Crosse
,
which
in
Christ's
prescriptions
,
is
wont
to
be
annexed
to
it
.
Give
me
leave
to
recall
them
to
your
memory
.
And
first
,
what
is
meant
by
Selfe-deniall
?
C.
The
abnegarion
or
renouncing
of
all
his
owne
holds
and
interests
and
trusts
of
all
that
man
is
most
apt
to
depend
upon
,
that
he
may
the
more
expeditely
follow
Christ
.
S.
What
are
these
severalls
that
we
are
thus
to
renounce
?
C.
In
generall
,
whatsoever
comes
at
any
time
in
competition
with
Christ
.
In
particular
,
the
particulars
whereof
every
man
is
made
up
,
his
soule
,
his
body
,
his
estate
,
his
good
name
.
S.
What
under
the
first
head
,
that
of
his
Soule
?
C.
1.
His
reason
,
when
the
word
of
Christ
is
contradicted
,
or
check't
by
it
,
as
in
the
businesse
of
the
resurrection
,
and
the
like
.
I
must
deny
my
reason
,
and
beleive
Christ
,
bow
downe
the
head
and
worship
,
captivate
my
understanding
to
the
obedience
of
faith
.
S.
But
I
have
heard
that
God
cannot
doe
contradictions
,
or
make
two
contradictions
true
at
once
,
and
in
one
respect
.
How
then
can
I
be
bound
to
beleive
God
,
when
that
which
he
saith
contradicts
reason
?
C.
I
am
not
glad
that
you
have
met
with
that
subtlety
,
yet
seeing
't
is
proper
to
the
particular
we
are
upon
,
and
that
a
branch
of
a
practicall
point
,
I
will
endeavour
to
satisfy
you
in
it
.
1.
By
granting
the
truth
of
your
rule
,
that
to
make
both
parts
of
a
contradiction
true
,
is
absolutely
impossible
,
a
thing
which
Gods
infinite
power
and
veracity
makes
as
unfit
for
God
to
be
able
to
doe
,
as
to
lye
,
or
sinne
;
because
it
were
not
an
excesse
,
but
defect
of
power
,
to
be
able
to
doe
these
.
But
then
,
secondly
you
must
know
what
is
meant
by
contradictions
,
nothing
but
affirmation
,
and
negation
of
the
same
thing
in
all
the
same
respects
;
as
to
be
and
not
to
be
;
to
be
a
man
,
and
not
a
man
;
to
be
two
yards
long
,
and
not
two
yards
long
;
which
therefore
are
thus
absolutely
impossible
to
be
done
,
even
by
divine
power
.
But
then
thirdly
,
That
which
you
called
reason's
contradicting
of
Christ
,
is
a
very
distant
thing
from
this
.
For
when
reason
saith
one
thing
,
and
Christ
the
contradictory
to
that
,
reason
doth
not
oblige
me
to
beleive
reason
;
or
if
it
doth
,
it
bids
me
disbeleive
Christ
,
and
so
still
I
beleive
not
contradictories
,
which
soever
of
the
contradictories
I
beleive
;
all
that
reason
hath
to
doe
in
this
case
,
is
to
judge
which
is
likeliest
to
judge
of
,
or
affirme
the
truth
;
it
's
selfe
,
or
God
;
wherein
if
it
judge
of
it's
owne
side
against
God
,
it
is
very
partiall
and
very
Atheisticall
:
it
being
very
reasonable
,
that
God
which
cannot
lye
,
should
be
beleived
,
rather
then
my
owne
reason
,
which
is
often
deceived
in
judging
of
naturall
things
,
it
's
onely
proper
object
;
but
is
quite
blind
in
supernaturall
,
till
God
be
pleased
to
reveale
those
unto
it
.
The
short
is
,
reason
tells
me
,
and
in
that
it
is
impossible
it
should
erre
,
especially
God
having
revealed
nothing
to
the
contrary
,
it
is
doubtlesse
that
it
doth
not
erre
)
that
these
two
propositions
cannot
be
both
true
,
there
is
another
life
,
and
there
is
not
another
life
;
and
therefore
I
am
not
bound
by
Christ
to
beleive
both
;
but
it
doth
not
tell
me
,
that
to
affirme
another
life
implies
a
contradiction
,
but
onely
that
it
is
above
reason
to
discerne
how
there
can
be
a
returne
from
a
totall
privation
to
a
habit
againe
,
and
some
other
things
supposed
in
the
Resurrection
,
which
though
nature
cannot
doe
,
and
consequently
naturall
reason
cannot
tell
how
they
are
done
,
yet
reason
may
acknowledge
the
God
of
nature
can
doe
,
and
will
doe
,
if
he
saith
he
will
;
and
illuminated
reason
having
revelation
of
this
will
of
God's
,
must
and
doth
beleive
they
shall
be
done
,
or
else
makes
God
a
lyar
.
S.
What
then
is
it
to
deny
my
reason
?
C.
Whensoever
my
reason
objects
any
thing
to
what
God
affirmes
,
to
resolve
that
God
shall
be
true
in
despight
of
all
my
apparances
and
objections
to
the
contrary
.
S.
Is
there
any
thing
then
else
in
the
soule
which
I
am
to
deny
?
C.
Something
there
is
which
men
are
apt
to
over-value
,
and
something
there
is
thought
to
be
,
which
is
not
,
and
both
those
equally
renounce
.
S.
What
doe
you
meane
by
that
something
which
is
over-valued
?
C.
Naturall
strength
,
which
is
now
so
weakened
,
that
it
is
not
at
all
able
to
bring
us
to
our
journies
end
,
without
some
addition
of
speciall
grace
of
God
,
to
prevent
&
assist
in
that
worke
;
&
therefore
all
strength
in
my selfe
,
i.
e.
all
sufficiency
in
my selfe
,
as
of
my selfe
,
I
must
renounce
,
&
apply
my selfe
humbly
in
prayer
for
,
and
trust
,
and
dependance
on
that
speciall
grace
of
Christ
,
to
helpe
me
both
to
will
and
doe
whatsoever
is
good
;
and
that
is
,
to
deny
my selfe
,
that
is
,
all
opinion
of
my
owne
abilities
toward
the
attaining
any
supernaturall
end
.
S.
What
is
that
other
sort
of
things
which
you
say
is
thought
to
be
,
but
is
not
?
C.
Any
righteousnesse
of
my
owne
,
for
as
for
perfect
unsinning
righteousnesse
,
he
that
should
pretend
to
that
,
deceives
himselfe
,
and
the
truth
is
not
in
him
,
saith
the
Apostle
;
and
for
imperfect
righteousnesse
,
such
as
by
the
helpe
of
grace
this
life
is
capable
of
,
though
that
be
a
condition
without
which
no
man
shall
see
God
;
(
be
either
justified
,
or
saved
,
)
yet
must
not
that
be
depended
on
,
as
the
cause
of
either
,
but
onely
the
free
mercy
of
God
in
Christ
,
not
imputing
of
sinne
;
and
so
I
am
to
deny
my
owne
righteousnesse
,
renounce
all
trust
in
that
for
salvation
.
S.
What
now
doth
self-deniall
,
as
it
referres
to
the
body
,
signifie
?
C.
It
signifies
renouncing
of
all
the
unlawfull
,
sinfull
desires
of
the
flesh
,
and
even
lawfull
liberty
,
and
life
it selfe
,
when
they
come
in
competition
with
Christ
,
so
that
either
Christ
must
be
parted
with
,
or
these
.
And
the
same
is
to
be
conceived
both
of
estate
,
and
good
name
;
he
that
hateth
not
house
and
land
,
that
is
,
contemnes
them
not
in
respect
of
Christ
,
will
not
part
with
any
worldly
hope
or
possession
,
rather
then
doe
any
thing
contrary
to
Christ's
command
,
is
not
worthy
of
me
,
saith
Christ
;
and
,
If
you
receive
the
praise
of
men
,
how
can
you
beleive
?
he
that
is
not
resolved
to
part
with
reputation
,
and
honour
,
when
it
comes
in
competition
with
Christ
,
can
never
goe
for
a
good
Christian
;
and
not
onely
thus
,
when
these
things
come
in
competition
with
Christ's
service
,
but
even
absolutely
taken
,
some
kinde
of
self-deniall
is
required
of
us
by
Christ
,
of
which
the
particulars
are
not
specified
by
him
,
but
referred
to
our
voluntary
performing
them
.
We
must
not
allwaies
doe
what
is
lawfull
to
doe
,
but
weane
our selves
from
,
and
deny
our selves
the
enjoying
of
many
lawfull
pleasures
of
the
world
,
that
we
may
have
the
better
command
over
our selves
,
and
that
we
may
be
the
more
vacant
for
Gods
service
,
thus
fasting
,
&c.
become
our
duty
,
yea
and
revenge
,
or
contrary
abstinence
in
case
of
former
excesse
.
S.
This
grace
,
by
the
hints
you
have
afforded
me
,
I
discerne
to
be
a
most
eminent
Christian
virtue
,
the
God
of
heaven
plant
it
in
my
heart
.
But
what
doe
you
thinke
needfull
to
adde
to
this
;
about
taking
up
the
crosse
?
C.
That
it
is
a
precept
peculiar
to
the
Gospell
,
that
nothing
but
Christianity
could
make
fit
to
be
commanded
us
.
S.
What
doe
you
meane
by
the
crosse
,
and
by
taking
it
up
?
C.
By
the
crosse
I
meane
any
affliction
that
God
in
his
providence
sees
fit
to
lay
upon
us
,
or
to
lay
in
our
way
toward
piety
.
Any
punishment
which
befalls
us
either
for
righteousnesse
sake
,
or
not
for
unrighteousnesse
.
S.
What
meane
you
by
taking
it
up
?
C.
1.
Not
receding
from
any
Christian
performance
upon
sight
of
that
in
the
way
,
which
in
the
parable
of
the
sower
is
,
not
being
offended
;
or
scandalized
,
or
discouraged
,
or
falling
away
in
time
of
tribulation
.
2.
Bearing
of
it
patiently
,
chearfully
,
and
comfortably
.
3.
Giving
God
thankes
for
it
.
S.
Is
a
man
bound
to
be
glad
that
he
is
afflicted
?
C.
He
is
.
1.
Because
he
sees
it
is
God's
will
,
when
't
is
actually
upon
him
;
and
then
he
ought
to
be
willing
,
and
joyfull
,
that
God's
will
is
done
.
2.
Because
Christ
commands
him
to
rejoice
,
and
be
exceeding
glad
,
Mat.
5.
12.
Rejoice
and
leape
for
joy
,
Luk.
6.
23.
To
thinke
it
all
joy
.
Ja.
1.
2.
3.
Because
it
is
a
conforming
us
to
the
Image
of
the
crucified
Christ
,
to
which
every
beloved
of
God's
is
predestinate
.
Rom.
8.
29.
4.
Because
it
is
such
a
signe
of
God's
love
,
that
every
one
that
is
not
chastened
,
is
by
that
character
mark't
out
for
a
bastard
,
and
no
sonne
.
Heb.
12.
8.
Which
though
it
be
not
set
down
,
as
a
duty
of
ours
,
for
which
we
are
to
account
;
or
againe
as
a
marke
by
which
men
are
given
to
discerne
,
whether
they
are
children
of
God
,
or
no
;
yet
is
it
as
an
aphorisme
of
observation
for
Gods
ordinary
acts
of
providence
now
under
the
Gospell
,
that
he
is
wont
to
chastise
those
here
,
whom
he
best
loves
,
which
is
sufficient
motive
of
joy
to
him
,
who
finds
himselfe
in
that
good
number
.
S.
But
is
a
man
bound
to
give
thanks
for
Afflictions
?
C.
Yes
,
he
is
,
1.
Because
that
is
the
only
spirituall
Christian
way
of
expressing
to
God
his
rejoyceing
.
2.
Because
it
comes
from
God
,
and
is
meant
by
him
for
our
good
,
a
gift
,
or
donative
of
heaven
;
To
you
it
is
given
.
Phil.
1.
29.
it
is
granted
as
a
grace
and
vouchsafement
of
Gods
speciall
favour
to
suffer
for
Christ
:
and
that
grace
designed
.
1.
To
reforme
what
is
amisse
,
2.
To
punish
here
,
that
there
may
be
nothing
of
evill
left
for
another
world
,
3.
Because
we
are
so
commanded
to
glorifie
God
in
this
behalfe
.
1
Pet.
4.
16.
and
in
this
respect
to
sanctifie
the
Lord
God
in
our
hearts
.
1.
Pet.
3.
15.
i.
e.
to
hallow
,
or
praise
him
for
it
.
S.
This
is
easily
assented
to
,
if
it
fall
upon
me
for
righteousnesse
sake
,
as
the
Apostles
went
out
of
the
Temple
rejoyceing
,
that
they
were
thought
worthy
to
suffer
shame
for
Christs
name
:
but
what
if
it
be
not
so
,
but
only
that
afflictions
fall
on
me
,
I
know
not
how
?
C.
They
are
then
not
only
patiently
and
thankfully
to
be
received
,
but
to
be
rejoyced
in
also
.
1.
Because
of
all
kind
of
chastening
the
Apostle
pronounceth
,
that
,
though
for
the
present
it
seemeth
not
joyous
,
but
grevious
;
yet
afterward
it
yeildeth
the
peaceable
fruit
of
righteousnesse
,
unto
them
which
be
exercised
thereby
.
Heb.
12.
11.
2.
Because
there
is
somewhat
behinde
of
the
suffering
of
Christ
,
to
be
filled
up
in
our
flesh
.
Col.
1.
24.
i.
e.
some
relicks
of
that
bitter
passion-cup
of
his
for
us
to
drinke
.
3.
Because
it
is
such
an
expression
of
a
curse
to
have
our
reward
,
and
with
Dives
,
all
our
good
things
in
this
life
,
and
that
an
ominous
signe
that
there
is
nothing
left
to
be
rewarded
in
another
life
.
S.
What
then
is
to
be
thought
of
them
,
who
to
get
the
crosse
off
from
their
owne
shoulders
,
and
to
put
it
on
other
mens
,
will
venture
on
things
most
contrary
to
peace
,
and
shake
the
quiet
,
perhaps
the
foundations
of
a
Kingdome
?
C.
I
will
say
no
more
,
(
and
I
can
scarcely
say
worse
)
then
that
they
are
enemies
to
the
crosse
of
Christ
,
a
very
ill
and
sad
spectacle
among
Christians
;
and
that
there
is
nothing
more
unreasonable
then
to
pretend
Christianity
for
the
doing
this
,
which
is
so
perfectly
contrary
to
it
.
S.
You
have
now
past
through
all
Christian
graces
at
the
first
designed
for
consideration
.
I
shall
put
you
in
minde
of
the
next
thing
whereof
you
have
made
your selfe
my
debtor
,
the
difference
of
,
and
dependence
betweene
Justification
and
Sanctification
,
wherein
first
you
will
please
to
give
me
the
notion
of
the
single
termes
,
And
,
1.
what
is
Justification
.
C.
§
4
Of
Justification
.
It
is
Gods
accepting
our
persons
,
and
not
imputing
our
sinnes
,
his
covering
,
or
pardoning
our
iniquities
,
his
being
so
reconciled
unto
us
sinners
,
that
he
determins
not
to
punish
us
eternally
.
S
What
is
the
cause
of
that
?
C.
God's
free
mercy
unto
us
in
Christ
,
revealed
in
the
new
Covenant
.
S.
What
in
us
is
the
Instrumentall
cause
of
it
?
C.
As
an
Instrument
is
logically
and
properly
taken
,
and
signifies
an
inferiour
,
lesse
principall
,
efficient
cause
,
so
nothing
in
us
can
have
any
thing
to
do
(
i.
e.
any
kind
of
physicall
efficiency
)
in
this
worke
;
neither
is
it
imaginable
it
should
,
it
being
a
worke
of
God's
upon
us
,
without
us
,
concerning
us
,
but
not
within
us
at
all
.
And
,
if
you
marke
,
Justification
being
in
plaine
termes
but
the
accepting
our
persons
and
pardoning
of
sinnes
,
it
would
be
very
improper
and
harsh
to
affirme
,
that
our
workes
,
our
any
thing
,
even
our
Faith
it selfe
should
accept
our
persons
,
or
pardon
our
sinnes
,
though
in
never
so
inferiour
a
notion
;
which
yet
they
must
,
if
they
were
instrumentall
in
our
Justification
.
't
is
true
indeed
,
those
necessary
qualifications
,
which
the
Gospell
requires
in
us
,
are
conditions
or
morall
instruments
,
without
which
we
shall
not
be
justified
;
but
those
are
not
properly
called
instruments
or
causes
.
S.
What
are
those
qualifications
?
C.
Faith
,
repentance
,
firme
purpose
of
a
new
life
,
and
the
rest
of
those
graces
,
upon
which
in
the
Gospell
pardon
is
promised
the
Christian
;
all
comprizable
in
the
new
creature
,
conversion
,
regeneration
.
&c.
S.
Are
these
required
in
us
,
so
as
without
them
,
we
cannot
be
justifyed
?
How
then
are
we
justified
,
by
the
free
grace
of
God
?
C.
Yes
,
these
two
are
very
reconcileable
,
for
there
is
no
merit
in
our
Faith
or
Repentance
,
or
any
poore
weake
grace
of
ours
to
deserve
Gods
favour
to
our
persons
or
pardon
of
what
sins
are
past
,
or
acceptation
of
our
imperfect
obedience
for
the
future
;
't
is
his
free
grace
to
pardon
and
accept
us
on
such
poore
conditions
as
these
,
and
this
free
grace
purchased
,
and
sealed
to
us
by
the
death
of
Christ
.
S.
What
now
is
Sanctification
?
C.
The
Of
Sanctification
.
word
may
note
either
a
guift
of
God's
,
his
giving
of
grace
to
prevent
,
and
sanctifie
us
;
or
a
duty
of
ours
,
our
having
i.
e.
making
use
of
that
grace
;
and
both
these
considered
together
,
either
as
an
Act
,
or
as
a
State
.
S.
What
is
it
as
it
signifies
an
Act
?
C.
The
infusion
of
holinesse
in
our
hearts
,
or
of
some
degrees
of
holynesse
,
and
parallell
to
that
,
the
receiving
and
obeying
the
good
motions
of
God's
sanctifying
spirit
,
and
laying
them
up
to
fructifie
in
an
honest
heart
;
the
turning
of
a
soule
to
God
,
or
the
first
begining
of
new
life
.
S.
What
is
it
as
it
signifies
a
State
?
C.
The
living
a
new
,
a
holy
,
a
gracious
life
,
in
obedience
to
the
good
grace
of
God
and
dayly
improving
and
growing
,
and
at
last
persevering
and
dying
in
it
.
S.
What
now
is
the
dependence
between
Justification
and
Sanctification
?
C.
This
,
that
the
first
part
of
Sanctification
,
the
beginning
of
new
life
,
must
be
first
had
before
God
pardons
or
justifies
any
,
then
when
God
is
thus
reconciled
to
the
new
convert
upon
his
vow
of
new
life
,
he
gives
him
more
grace
,
enables
&
assists
him
for
that
state
of
Sanctification
,
wherein
if
he
makes
good
use
of
that
grace
,
he
then
continues
to
enjoy
this
favour
and
Justification
;
but
if
he
performe
not
his
vow
,
proceed
not
in
Christian
holy
life
,
but
relapse
into
wasting
acts
or
habits
of
sinne
,
then
God
chargeth
againe
all
his
former
sinnes
upon
him
,
and
those
present
iniquities
of
his
,
and
in
them
,
if
he
returne
not
againe
,
he
shall
die
,
as
appeares
by
Ez.
18.
24.
If
the
righteous
(
i.
e.
the
sanctified
and
justified
person
)
depart
from
his
righteousnesse
,
and
committeth
iniquity
;
in
his
sinne
,
that
he
hath
sinned
,
he
shall
dye
:
and
by
the
parable
of
the
King
,
Matt.
18.
where
he
that
had
the
debt
pardoned
him
freely
by
his
Lord
,
yet
,
for
exacting
over
severely
from
his
fellow
servant
,
is
againe
unpardoned
and
cast
into
prison
,
delivered
to
the
tormentors
till
he
should
pay
all
that
was
due
unto
him
.
v.
34.
which
parable
Christ
applyes
to
our
present
businesse
.
v.
35.
So
likewise
shall
my
heavenly
father
do
also
unto
you
.
S.
But
is
not
a
man
Justified
before
he
is
Sanctified
;
and
if
he
be
,
how
then
can
his
Justification
depend
on
his
Sanctification
?
C.
If
he
were
justified
before
he
were
sanctified
in
any
kind
,
then
would
your
reasoning
hold
,
for
sure
by
the
same
reason
that
justification
might
be
begun
before
repentance
or
resolution
of
new
life
,
or
conversion
to
God
;
it
might
also
be
continued
to
him
that
repented
not
,
or
that
returned
to
his
evill
way
;
and
therefore
,
without
all
doubt
this
kind
of
Sanctification
is
precedent
in
order
of
nature
to
justification
.
i.
e.
I
must
first
beleive
,
repent
,
and
returne
,
(
all
which
together
is
that
faith
which
is
required
as
the
condition
of
our
being
justified
,
a
receiving
of
the
whole
Christ
,
a
cordiall
assent
to
his
commands
,
as
well
as
promises
,
a
giving
up
the
heart
to
him
,
a
resolution
of
obedience
,
a
pronenesse
or
readinesse
to
obey
him
,
the
thing
without
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jobius
ap:
Phot
:
bibl:
which
(
saith
an
antient
writer
)
Christ
can
do
none
of
his
miracles
upon
our
soules
,
any
more
then
he
could
his
mighty
workes
among
his
unbeleiving
countrymen
)
before
God
will
pardon
:
(
though
indeed
in
respect
of
time
there
is
no
sensible
priority
,
but
God's
pardon
and
our
change
goe
together
,
at
what
time
soever
we
repent
,
or
convert
sincerely
,
God
will
have
mercy
.
i.
e.
justifie
.
)
A
further
proofe
of
this
,
if
it
be
needfull
,
you
may
take
from
the
author
to
the
Hebrewes
.
c.
10.
where
having
said
v.
14.
that
Christ
by
his
owne
suffering
perfected
for
ever
them
that
are
sanctified
,
intimating
that
they
must
be
sanctified
before
he
perfect
them
,
he
addeth
a
proofe
by
which
these
two
things
are
cleared
,
First
,
that
to
perfect
there
,
signifies
to
forgive
sinnes
or
to
justifie
.
Secondly
that
this
doctrine
of
the
priority
of
sanctification
is
agreeable
to
the
description
of
the
second
covenant
,
Jer.
31.
33.
That
by
perfecting
he
meanes
justifying
or
pardoning
of
sinnes
,
't
is
apparent
by
v.
17.
their
sins
and
iniquities
will
I
remember
no
more
;
which
must
needes
be
acknowledged
to
be
that
part
of
the
testimony
that
belongs
to
that
part
of
the
proposition
to
be
proved
by
it
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
hath
perfected
for
ever
]
(
the
former
part
of
the
testimony
belongs
to
the
latter
part
of
the
proposition
,
as
being
an
expression
of
sanctification
)
which
may
farther
thus
appeare
;
to
perfect
,
in
this
Author
,
signifies
to
consecrate
to
preisthood
(
c.
2.
10.
5.
9.
&
7.
28.
)
that
,
being
applyed
to
us
,
is
a
phrase
to
note
boldnes
or
liberty
to
enter
into
the
Holies
v.
19.
that
againe
to
pray
confidently
to
God
,
which
v.
18.
is
set
to
denote
pardon
of
sinne
,
and
washing
our
hearts
from
an
evill
conscience
,
i.
e.
from
guilt
of
sinne
v.
22.
Which
being
premised
,
the
second
thing
most
necessaryly
followes
,
that
in
Jeremy
31.
33.
the
tenure
of
the
covenant
sets
Sanctification
before
Justification
;
for
,
saith
the
Apostle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
first
said
,
I
will
put
my
law
into
their
hearts
,
and
put
or
write
them
in
their
thoughts
,
or
minds
,
and
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
the
saying
of
that
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Also
I
will
no
more
remember
their
sinnes
,
nor
their
offences
.
Many
other
Scripture-evidences
might
be
added
to
this
matter
,
if
it
were
needfull
.
As
for
those
that
make
Justification
to
be
before
Sanctification
,
I
hope
and
conceive
they
meane
by
sanctification
that
sanctified
state
,
the
actuall
performance
and
practice
of
our
vowes
of
new
life
and
our
growth
in
grace
,
and
by
our
Justification
that
first
act
of
pardon
;
and
then
they
say
true
;
but
if
they
meane
,
that
our
sinnes
are
pardoned
before
we
convert
to
God
and
resolve
new
life
,
and
that
the
first
grace
enabling
to
do
these
,
is
a
consequent
of
God's
having
pardoned
our
sinnes
,
this
is
a
mistake
which
in
effect
excludes
justification
by
faith
,
which
is
that
first
Grace
of
receiving
of
Christ
and
resigning
our
hearts
up
to
him
,
and
must
be
in
order
of
nature
precedent
to
our
Justification
,
or
else
can
neither
be
condition
,
nor
instrument
of
it
and
besides
,
this
is
apt
to
have
an
ill
influence
on
practice
,
and
therefore
I
thought
fit
to
prevent
it
.
The
issue
of
all
is
,
that
God
will
not
pardon
till
we
in
heart
reforme
and
amend
,
he
that
forsaketh
,
i.
e.
in
hearty
sincere
resolution
abandons
the
sinnes
of
the
old
man
,
shall
have
mercy
,
and
none
but
he
.
And
then
,
God
will
not
continue
this
gracious
favour
of
his
,
but
to
those
,
who
make
use
of
his
assisting
grace
to
persevere
in
these
resolutions
of
forsaking
;
so
that
the
justification
is
still
commensurate
to
the
sanctification
,
an
act
of
justification
upon
an
act
of
sanctification
;
or
a
resolution
of
new
life
,
and
a
continuance
of
justification
,
upon
continuance
of
the
sanctifyed
estate
.
S.
But
is
not
God
first
reconciled
unto
us
,
before
he
gives
us
any
grace
to
sanctifie
us
?
C.
So
farre
reconciled
he
is
,
as
to
give
us
grace
,
and
so
farre
as
to
make
conditionall
promises
of
salvation
,
but
not
so
as
to
give
pardon
or
justifie
actually
;
for
you
know
,
whom
God
justifies
those
he
glorifies
,
i.
e.
if
they
passe
out
of
this
life
in
a
justified
estate
they
are
certainely
glorified
;
but
you
cannot
imagine
,
that
God
will
glorify
any
who
is
not
yet
sanctified
;
for
without
holinesse
no
man
shall
see
the
Lord
.
And
therefore
you
will
easily
conclude
,
that
God
justifies
none
,
who
are
unsanctified
;
for
if
he
did
,
then
supposing
the
person
to
dye
in
that
instant
,
it
must
follow
,
either
that
the
unsanctified
man
is
glorified
,
or
the
justified
man
not
glorified
.
Any
thing
else
God
may
doe
to
the
unsanctified
man
,
but
either
save
him
,
or
doe
somewhat
on
which
saving
infallibly
followes
;
and
therefore
give
him
Grace
he
may
,
but
till
that
Grace
be
received
and
treasured
up
in
an
honest
heart
,
he
will
never
be
throughly
reconciled
to
him
,
i.
e.
justify
or
save
.
S.
I
pray
then
from
these
premises
set
me
downe
the
order
or
method
used
by
God
in
the
saving
of
a
sinner
.
C.
I
will
.
It
is
this
.
1.
God
gives
his
sonne
to
dye
for
him
,
and
satisfy
for
his
sinnes
;
so
that
,
though
he
be
a
sinner
,
yet
on
condition
of
a
new
life
he
may
be
saved
.
Then
2.
In
that
death
of
Christ
,
he
strikes
with
him
a
New
Covenant
,
a
Covenant
of
mercy
and
grace
.
Then
3.
According
to
that
Covenant
he
sends
his
spirit
,
and
by
the
word
and
that
annexed
to
it
he
calls
the
sinner
powerfully
to
repentance
;
If
he
answer
to
that
call
,
and
awake
,
and
arise
,
make
his
sincere
faithfull
resolutions
of
new
life
;
God
then
4.
Justifies
,
accepts
his
person
,
and
pardon
's
his
sinnes
past
:
Then
5.
gives
him
more
grace
,
assists
him
to
doe
,
(
as
before
he
enabled
to
will
,
)
to
performe
his
good
resolutions
.
Then
6.
upon
continuance
in
that
state
,
in
those
performances
till
the
houre
of
death
,
he
gives
to
him
as
to
a
faithfull
servant
,
a
crowne
of
life
.
S.
The
Good
Lord
he
thus
mercifull
to
me
a
sinner
.
I
blesse
God
,
and
give
you
many
thankes
for
these
directions
,
and
shall
be
well
pleased
to
continue
you
my
debtor
for
the
other
particular
you
promised
me
,
till
some
farther
time
of
leisure
,
and
so
intermit
your
trouble
a
while
.
LIB.
II.
S.
§
1
THe
benefit
I
reaped
by
your
last
discourse
,
Of
Christs
Sermon
in
the
Mount
.
hath
not
satisfied
,
but
raised
my
appetite
to
the
more
earnest
importunate
desire
of
what
is
yet
behind
,
the
consideration
of
Christ's
Sermon
in
the
Mount
.
Which
I
have
heard
commended
for
an
abstract
of
Christian
Philosophy
,
an
elevating
of
his
Disciples
beyond
all
other
men
in
the
world
for
the
practice
of
virtue
;
But
I
pray
,
why
did
Christ
when
he
preach't
it
,
leave
the
multitude
below
,
and
goe
up
to
a
Mount
,
accompanied
with
none
but
Disciples
?
C.
That
he
went
up
to
the
Mount
,
was
to
intimate
the
matter
of
this
Sermon
to
be
the
Christian
law
,
as
you
know
the
Jewish
law
was
delivered
in
a
Mount
,
that
of
Sinai
.
And
that
he
would
have
no
auditours
,
but
Disciples
,
It
was
,
1.
Because
the
multitude
followed
him
not
for
doctrines
,
but
for
cures
;
c.
4.
24
,
25.
And
therefore
were
not
fit
auditours
of
precepts
.
2.
Because
these
precepts
were
of
an
elevated
nature
,
above
all
that
ever
any
Law-giver
gave
before
;
and
therefore
were
to
be
dispensed
onely
to
choise
auditours
.
3.
Because
the
lights
and
mysteries
of
Christianity
are
not
wont
to
be
abruptly
dispensed
,
but
by
degrees
,
to
them
that
have
formerly
made
some
progresse
,
(
at
least
have
delivered
themselves
up
to
Christ's
Lectures
,
entred
into
his
Schoole
)
i.
e.
to
his
Disciples
.
S.
What
then
?
are
none
but
Disciples
the
men
to
whom
this
Sermon
belongs
?
and
if
so
,
will
it
not
thence
follow
that
the
commands
conteined
in
it
,
shall
oblige
onely
the
successours
of
those
Disciples
,
the
Ministers
of
the
Gospell
,
and
so
all
others
be
freed
from
that
severity
?
C.
That
it
was
given
onely
to
Disciples
then
,
it
may
be
acknowledged
;
but
that
will
be
of
latitude
enough
to
conteine
all
Christians
;
for
to
be
a
Disciple
of
Christ
,
is
no
more
then
so
;
for
you
know
Christ
first
called
Disciples
,
and
they
followed
him
some
time
,
before
he
sent
them
out
,
or
gave
them
commission
to
preach
,
&c.
i.
e.
before
he
gave
them
the
dignity
of
Apostles
,
of
which
as
onely
the
Ministers
of
the
Gospell
are
their
successours
,
so
in
Discipleship
all
Christian
professours
.
And
therefore
you
must
resolve
now
once
for
all
,
that
what
is
in
this
Sermon
said
to
Disciples
,
all
Christians
are
concern'd
in
indifferently
;
it
is
command
and
obligatory
to
all
that
follow
him
.
S.
You
have
engaged
me
then
to
thinke
my selfe
concern'd
so
nearely
in
it
,
as
not
to
have
patience
to
be
longer
ignorant
of
this
my
duty
.
Will
you
please
then
to
enter
upon
the
substance
of
the
Sermon
,
wherein
I
can
direct
my selfe
so
Of
the
Beatitudes
.
farre
,
as
to
discerne
the
8
Beatitudes
to
be
the
first
part
.
I
pray
how
farre
am
I
concern'd
in
them
?
C.
So
farre
as
that
you
may
resolve
your selfe
obliged
to
the
beleife
.
1.
That
you
are
no
farther
a
Christian
,
then
you
have
in
you
every
one
of
those
graces
,
to
which
the
blessednesse
is
there
affixed
.
2.
That
every
one
of
those
graces
hath
matter
of
present
blessednesse
in
it
:
the
word
blessed
in
the
front
denoting
a
present
condition
,
abstracted
from
that
which
afterwards
expects
them
.
3.
That
there
is
assurance
of
future
blessednesse
to
all
those
that
have
attained
to
those
severall
graces
.
S.
I
shall
remember
these
three
directions
,
&
call
upon
you
to
exemplify
them
in
the
particulars
as
they
come
to
our
hands
:
and
therefore
first
I
pray
give
me
the
first
of
these
graces
,
what
it
is
?
C.
Poverty
of
spirit
.
S.
What
is
meant
by
that
?
C.
It
may
possibly
signifie
a
preparation
of
minde
or
spirit
to
part
with
all
worldly
wealth
,
a
contentednesse
to
live
poore
and
bare
in
this
world
;
but
I
rather
conceive
it
signifies
A
lowly
opinion
of
ones
selfe
,
a
thinking
my selfe
the
meanest
vilest
creature
,
least
of
Saints
,
and
greatest
of
sinners
,
contrary
to
that
spirituall
pride
of
the
Church
of
Laodicea
,
Rev.
3.
17.
which
said
she
was
rich
,
&
encreased
with
goods
,
and
had
need
of
nothing
;
not
knowing
that
she
was
wretched
,
&
miserable
,
&
poore
,
and
blinde
,
and
naked
.
This
is
that
insant
child-temper
that
Christ
prescribes
,
so
absolutely
necessary
to
a
Christian
,
Mat.
18.
4.
and
c.
19.
14.
and
that
in
respect
of
the
humility
of
such
,
c.
18.
4.
and
the
littlenesse
,
Luk.
9.
48.
i.
e.
being
in
our
owne
conceit
,
(
which
I
conceive
is
meant
there
,
by
the
phrase
[
in
spirit
]
)
the
least
,
and
lowest
,
and
meanest
,
and
(
as
children
,
)
most
impotent
unsufficient
of
all
creatures
.
S.
What
now
is
the
present
blessednesse
of
such
?
C.
It
consists
in
this
.
1.
That
this
is
an
amiable
and
lovely
quality
,
a
charme
of
love
amongst
men
,
where
ever
't
is
met
with
;
whereas
on
the
other
side
,
pride
goes
hated
,
and
cursed
,
and
abomined
by
all
;
drives
away
servants
,
freinds
,
and
all
but
flatterers
.
2.
In
that
this
is
a
seed-plat
of
all
virtue
,
especially
Christian
,
which
thrives
best
,
when
't
is
rooted
deepe
,
i.
e.
in
the
humble
lowly
heart
.
3.
Because
it
hath
the
promise
of
grace
,
[
God
giveth
grace
to
the
humble
,
]
but
on
the
contrary
,
resisteth
the
proud
.
S.
What
assurance
of
future
blessednesse
is
there
to
those
that
have
this
grace
?
C.
It
is
exprest
in
these
words
,
[
for
theirs
,
or
of
them
is
the
Kingdome
of
Heaven
]
which
,
I
conceive
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
signifies
primarily
,
that
Christ's
Kingdom
of
grace
,
the
true
Christian
Church
,
is
made
up
peculiarly
of
such
,
as
in
the
answer
of
Christ
to
John
,
Mat.
11.
5.
a
way
of
assuring
him
that
he
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
the
Christ
;
't
is
in
the
close
,
the
poore
are
Evangelized
,
or
wrought
on
by
the
preaching
of
the
Gospell
;
and
as
Mat.
18.
4.
He
that
shall
humble
himselfe
as
the
child
,
the
same
shall
be
greatest
in
the
Kingdome
of
Heaven
,
i.
e.
a
prime
Christian
or
Disciple
of
Christ
;
and
c.
19.
14.
for
of
such
(
which
is
a
like
phrase
parallell
to
[
of
them
]
here
)
is
the
Kingdome
of
Heaven
,
i.
e.
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Church
,
into
which
he
therefore
commands
them
to
be
permitted
to
enter
by
baptisme
,
and
chides
his
Disciples
for
forbidding
them
.
Thus
is
the
Kingdome
of
Heaven
,
to
be
interpreted
in
Scripture
in
divers
places
of
the
New
Testament
,
which
you
will
be
able
to
observe
when
you
reade
with
care
.
S.
But
how
doth
this
belong
to
future
blessednesse
?
C.
Thus
,
that
this
Kingdome
of
Grace
here
,
is
but
an
inchoation
of
that
of
Glory
hereafter
;
and
he
that
lives
here
the
life
of
an
humble
Christian
,
shall
there
be
sure
to
reigne
the
life
of
a
victorious
Saint
.
S.
What
is
Mourning
?
C.
Contrition
,
or
godly
sorrow
conceived
upon
the
sence
of
our
wants
and
sinnes
.
S.
What
wants
doe
you
meane
?
C.
Spirituall
wants
,
1.
Of
originall
immaculate
righteousnesse
,
and
holinesse
,
and
purity
.
2.
Of
strength
and
sufficiency
to
doe
the
duty
which
we
ought
to
God
our
Creatour
,
Christour
Redeemer
,
and
the
Spirit
our
Sanctifier
.
S.
What
sinnes
doe
you
meane
?
C.
1.
Our
originall
depravednesse
,
and
pronenesse
of
our
carnall
part
to
all
evill
.
2.
The
actuall
and
habituall
sinnes
of
our
unregenerate
,
And
3.
the
many
slips
and
falls
of
our
most
regenerate
life
.
S.
What
is
the
present
felicity
of
these
mourners
?
C.
That
which
results
from
the
sence
of
this
blessed
temper
,
there
being
no
condition
of
soule
more
wretched
,
then
that
of
the
sencelesse
obdurate
sinner
,
that
being
a
kind
of
numnesse
,
and
lethargy
,
and
death
of
soule
;
and
contrarywise
,
this
feeling
,
and
sensiblenesse
,
and
sorrow
for
sinne
,
the
most
vitall
quality
,
(
as
it
is
said
of
feeling
,
that
it
is
the
sence
of
life
;
)
an
argument
that
we
have
some
life
in
us
,
and
so
true
matter
of
joy
to
all
that
finde
it
in
themselves
.
And
therefore
it
was
very
well
said
of
a
father
.
Let
a
Christian
man
greive
,
and
then
rejoyce
that
he
doth
so
.
Besides
,
Deleat
homo
Christianus
,
et
de
dolore
gaudeat
.
the
mourning
soule
is
like
the
watered
earth
,
like
to
prove
the
more
fruitfull
by
that
meanes
.
S.
What
is
the
assurance
of
future
felicity
that
belongs
to
this
mourner
?
C.
'T
is
set
downe
in
these
words
,
[
for
they
shall
be
comforted
]
Christ
who
hereafter
gives
,
now
makes
promise
of
comfort
to
such
,
the
reaping
in
joy
belongs
peculiarly
to
them
that
sow
in
teares
,
and
godly
sorrow
worketh
repentance
to
salvation
,
when
all
other
worketh
death
:
And
besides
,
this
assurance
ariseth
from
the
very
nature
of
comfort
&
refreshment
(
by
whichthe
joyes
of
heaven
are
exprest
)
of
which
none
are
capable
but
the
sad
disconsolate
mourners
:
nor
indeed
is
heaven
,
the
vision
of
God
,
and
revelation
of
his
favour
,
matter
of
so
much
blisse
,
as
when
it
comes
to
those
that
wanted
comfort
,
and
when
it
wipes
away
all
teares
from
their
eyes
,
who
went
mourning
(
all
the
day
)
all
their
life
long
.
S.
What
is
meekenesse
?
C.
A
softnesse
,
and
mildenesse
,
and
quietnesse
of
spirit
,
expressing
it selfe
in
many
passages
of
our
life
.
1.
In
relation
to
God
,
and
then
it
is
a
ready
willing
submission
to
his
will
,
whether
to
beleive
what
he
affirmes
,
be
it
never
so
much
above
my
reason
,
(
the
captivation
of
the
understanding
to
the
obedience
of
faith
)
Or
to
do
what
he
commands
,
and
then
't
is
obedience
;
or
to
endure
what
he
sees
fit
to
lay
upon
us
,
and
then
't
is
patience
;
cheerefulnesse
in
affliction
,
contentednesse
with
ou●
lot
whatsoever
it
is
,
(
contrary
to
all
murmuring
and
repining
,
and
enmity
to
the
crosse
,
and
all
restlesse
unsatisfiednesse
)
the
being
dumb
or
silent
to
the
Lord
.
Psal.
37.
7.
and
resolving
with
old
Eli
,
it
is
the
Lord
,
let
him
do
what
seemeth
him
good
.
All
which
,
faith
,
obedience
,
patience
,
though
they
be
virtues
of
themselves
distinct
from
meekenesse
,
strictly
taken
,
may
yet
be
very
sitly
reduced
to
that
head
,
in
as
much
as
meekenesse
moderates
that
wrath
,
which
would
by
consequence
destroy
them
.
2ly
.
In
relation
to
men
,
whether
Superiours
,
Equalls
,
or
Inferiours
.
If
they
be
our
Superiours
,
then
't
is
modesty
,
and
humility
,
and
reverence
to
all
such
in
generall
(
at
least
reductively
,
meekenesse
being
an
adjunct
and
helpe
to
those
virtues
,
removing
that
which
would
hinder
them
;
)
but
if
withall
they
be
our
lawfull
Magistrates
,
then
our
meeknesse
consists
in
obedience
,
active
or
passive
,
acting
all
their
legall
commands
,
and
submitting
(
so
farre
at
least
,
as
not
to
make
violent
resistance
)
to
the
punishments
which
they
shall
inflict
upon
us
,
when
we
disobey
their
illegall
,
in
quietnesse
of
spirit
,
and
not
being
given
to
changes
;
the
direct
contrary
to
all
speaking
evill
of
dignities
,
but
especially
to
sedition
and
taking
up
of
Armes
against
them
;
which
of
what
sort
soever
it
be
,
though
we
may
flatter
our selves
that
we
are
only
on
the
defensive
part
,
will
bring
upon
us
condemnation
.
Rom.
13
,
2.
For
although
it
be
naturally
lawfull
to
defend
my
life
from
him
that
would
unjustly
take
it
away
from
me
,
yet
if
it
be
the
lawfull
supreme
Magistrate
that
attempts
it
,
I
must
not
defend
my selfe
by
assaulting
of
him
,
for
that
is
not
to
defend
only
,
but
to
offend
,
and
God
forbid
that
although
it
were
to
save
my
owne
life
,
I
should
lift
up
my
hand
against
the
Lords
anointed
.
It
is
true
,
defensive
warres
may
be
possibly
lawfull
at
some
time
,
when
offensive
are
not
;
but
of
Subjects
against
their
Soveraigne
neither
can
,
because
if
it
be
warre
it
will
come
under
the
phrase
resisting
the
power
,
Rom.
13.
and
so
be
damnable
,
and
quite
contrary
to
the
meekenesse
here
,
and
farther
to
all
such
oathes
,
which
in
every
Kingdom
are
taken
by
the
Subjects
to
the
supreme
power
,
of
allegiance
&c.
S.
Wherein
doth
meekenesse
toward
our
Equalls
consist
?
C.
Those
may
be
our
freinds
,
or
our
enemies
,
or
of
a
middle
nature
.
If
they
be
our
freinds
,
then
meeknesse
consists
,
1.
In
the
not
provoking
them
,
for
the
wrath
of
man
worketh
not
the
will
of
God
.
Ia.
1.
2.
Bearing
with
their
infirmities
.
3.
In
kind
,
milde
,
discreet
reproofe
of
them
;
and
4.
In
patience
and
thankfullnesse
for
the
like
from
them
againe
,
5.
In
submitting
one
to
another
in
love
,
every
one
thinking
another
better
then
himselfe
.
S.
But
what
if
they
be
our
Enemies
?
C.
Then
't
is
the
meeke
man's
part
to
love
,
to
do
good
,
and
blesse
,
and
pray
for
them
,
in
no
wise
to
recompence
evill
with
evill
,
injury
with
injury
,
contumely
with
contumely
,
in
no
wise
to
avenge
our selves
,
but
to
overcome
evill
with
good
.
S.
What
if
they
be
neither
our
freinds
,
nor
foes
?
C.
Then
meeknesse
consists
in
humble
,
civill
,
modest
behaviour
towards
them
,
neither
striving
and
contending
for
trifles
,
or
trespasses
,
or
contumelies
,
nor
molesting
with
vexatious
suites
,
nor
breaking
out
into
causelesse
anger
,
proud
wrath
,
as
Solomon
calls
it
,
rage
or
fury
,
nor
doing
ought
that
may
provoke
them
to
the
like
.
S.
But
there
is
yet
another
notion
of
my
Equalls
considerable
,
those
to
whom
I
have
done
injury
,
what
is
meekenesse
toward
them
?
C.
It
consists
in
acknowledging
the
fault
,
and
readinesse
to
make
satisfaction
,
in
going
and
desiring
to
be
reconciled
to
such
a
brother
,
and
willing
submitting
to
all
honest
meanes
tending
to
that
end
.
S.
What
is
the
duty
of
meeknesse
toward
Inferiours
?
C.
Condescending
,
kindnesse
,
lovingnesse
,
neither
oppressing
nor
tyrannizing
,
nor
using
imperiousnesse
,
nor
taking
the
rod
when
it
may
be
spared
,
nor
provoking
to
wrath
,
Servants
Subjects
,
or
Children
.
S.
Is
there
any
other
branch
of
meekenesse
,
which
my
questions
have
not
put
you
in
minde
of
,
to
communicate
to
me
?
C.
There
is
one
branch
of
it
scarce
touch't
yet
,
the
meekenesse
of
our
understandings
in
submitting
our
opinions
to
those
that
are
placed
over
us
by
God
;
which
though
it
be
instrict
speaking
,
the
virtue
of
humility
and
obedience
,
and
not
the
formall
elicite
act
of
meekenesse
;
yet
meekenesse
being
ordinarily
,
and
sometimes
necessarily
annexed
to
these
acts
of
those
virtues
,
I
shall
place
them
reductively
under
meekenesse
.
S.
What
must
this
meekenesse
of
our
understandings
be
?
C.
The
proper'st
rules
for
the
defining
it
,
will
be
these
.
1.
That
where
,
in
any
matter
of
doctrine
,
the
plaine
word
of
God
interposes
it selfe
,
there
we
must
most
readily
yeild
,
without
demurs
,
or
resistance
.
But
,
2.
If
it
be
matter
neither
defined
,
nor
pretended
to
be
defined
in
Scripture
,
then
with
each
particular
man
among
us
,
the
definitions
of
the
Church
wherein
we
live
,
must
carry
it
,
so
farre
as
to
require
our
yeilding
and
submission
;
and
with
that
Church
which
is
to
define
it
(
if
it
come
in
lawfull
assembly
to
be
debated
)
the
tradition
of
the
Universall
,
or
opinion
of
the
primitive
Church
,
is
to
prevaile
,
at
least
to
be
hearkened
to
with
great
reverence
in
that
debate
;
and
that
which
the
greater
part
of
such
a
lawfull
assembly
shall
judge
to
be
most
agreeable
to
such
rule
,
or
(
in
case
there
is
no
light
to
be
fetch
't
from
thence
,
then
)
that
which
they
shall
of
themselves
according
to
the
wisedome
given
them
by
God
,
agree
upon
to
be
most
convenient
,
shall
be
of
force
to
oblige
all
inferiours
.
1.
Not
to
expresse
dissent
.
2.
To
obedience
.
But
3.
If
Scripture
be
pretended
for
one
party
in
the
debate
,
and
the
question
be
concerning
the
interpretation
of
that
Scripture
,
and
no
light
from
the
Scripture
it selfe
,
either
by
surveying
the
context
,
or
comparing
of
other
places
,
be
to
be
had
for
the
clearing
it
,
then
againe
the
judgment
of
the
universall
or
my
particular
Church
,
is
to
be
of
great
weight
with
me
;
so
farre
,
as
if
it
command
,
to
inhibit
my
venting
my
owne
opinion
either
publiquely
,
or
privately
,
with
designe
to
gaine
proselytes
;
or
if
all
liberty
be
absolutely
left
to
all
in
that
particular
,
then
meekenesse
requires
me
to
enjoy
my
opinion
,
so
as
that
I
judge
not
any
other
contrary-minded
.
S.
But
what
if
there
be
on
both
sides
great
probabilities
,
but
no
demonstration
from
Christian
principles
,
or
interposing
of
the
Church
,
which
way
will
my
meekenesse
then
direct
me
to
propend
?
C.
That
which
must
then
direct
me
is
my
owne
conscience
,
to
take
to
that
which
seemes
to
me
most
probable
,
and
in
that
my
meekenesse
hath
nothing
to
doe
,
nor
can
it
oblige
me
to
beleive
that
which
I
am
convinced
is
not
true
,
nor
to
disbeleive
that
which
I
am
convinced
is
true
:
but
yet
before
I
am
thus
convinced
,
my
meekenesse
will
give
me
it's
directions
not
to
rely
too
overweeningly
on
my
owne
judgment
,
but
to
compare
my selfe
with
other
men
,
my
equalls
,
but
especially
my
superiours
,
and
to
have
great
jealousies
of
any
my
owne
singular
opinions
,
which
being
represented
to
others
as
judicious
as
my
selfe
,
together
with
the
reasons
that
have
perswaded
me
to
them
,
doe
not
to
them
prove
perswasive
;
nay
after
I
am
convinced
,
my
meekenesse
may
againe
move
me
to
hearken
to
other
reasons
,
that
other
men
judge
more
prevailing
,
and
if
occasion
be
,
to
reverse
my
former
judgment
thus
past
upon
that
matter
;
It
being
very
reasonable
for
me
(
though
not
to
beleive
what
I
am
not
convinced
of
,
yet
)
to
conceive
it
possible
for
me
not
to
see
those
grounds
of
conviction
which
another
sees
,
and
so
to
be
really
mistaken
,
though
I
thinke
I
am
not
;
and
then
what
is
thus
reasonable
to
be
concluded
possible
,
my
meekenesse
will
bid
me
conclude
possible
,
and
having
done
that
,
advise
me
to
choose
the
safer
part
,
and
resolve
rather
to
offend
and
erre
by
too
much
flexibility
,
then
too
much
perversenesse
;
by
meekenesse
,
then
by
selfe-love
.
S.
What
is
the
present
felicity
of
the
meeke
man
?
C.
1.
The
very
possession
of
that
Grace
being
of
all
others
most
delightfull
and
comfortable
,
both
as
that
that
adornes
us
and
sets
us
out
beautifull
and
lovely
in
the
eyes
of
others
,
(
and
is
therefore
called
the
Ornament
of
a
meeke
and
quiet
spirit
,
1
Pet.
3.
4.
)
and
as
that
that
affords
us
most
matter
of
inward
comfort
;
as
for
example
,
that
part
of
meekenesse
which
is
opposed
to
revenge
,
and
consists
in
bearing
,
and
not
retributing
of
injuries
,
this
to
a
spirituall-minded
man
is
matter
of
infinite
delight
.
1.
In
conquering
that
mad
,
wild
,
devillish
passion
of
revenge
;
getting
victory
over
one's
selfe
,
which
is
the
greatest
act
of
valour
,
the
thought
of
which
is
consequently
most
delightfull
.
2.
In
conquering
the
enemy
,
of
which
there
is
no
such
way
,
as
the
soft
answer
,
which
,
saith
the
wise
man
,
turneth
away
wrath
;
and
feeding
the
hungry
enemy
,
which
,
saith
Saint
Paul
,
is
the
heaping
live
coales
upon
his
head
;
and
that
the
way
that
Metallists
use
to
melt
those
things
,
that
will
not
be
wrought
on
by
putting
of
fire
under
them
,
which
he
expresses
by
overcoming
evill
with
good
.
3.
In
conquering
or
out-stripping
all
the
foolish
and
heathen
world
,
which
had
never
attained
to
this
skill
of
loving
of
enemies
,
which
is
onely
taught
Christians
by
Christ
.
The
honour
of
this
must
needs
be
a
most
pleasant
thing
.
2.
It
is
matter
of
present
felicity
to
us
,
in
respect
of
the
tranquillity
and
quiet
it
gaines
us
here
,
within
our
owne
breasts
,
a
calme
from
those
stormes
that
pride
,
and
anger
,
and
revenge
,
are
wont
to
raise
in
us
.
And
3.
In
respect
of
the
quiet
,
peaceable
living
with
others
,
without
strife
,
and
debate
,
without
punishments
,
and
executions
,
that
are
the
portion
of
the
seditious
turbulent
disobedient
spirits
.
Which
is
the
meaning
undoubtedly
of
the
promise
in
the
Psalmist
,
the
meeke
shall
inherit
the
earth
,
i.
e.
shall
generally
have
the
richest
portion
of
the
good
things
of
this
life
;
from
whence
this
place
in
the
Gospell
being
taken
,
though
it
may
be
accommodated
to
a
spirituall
sence
,
by
interpreting
the
earth
for
the
land
of
the
living
,
yet
undoubtedly
it
literally
notes
the
land
of
Canaan
,
or
Judea
,
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
is
oft
in
the
Old
and
New
Testament
called
the
earth
;
and
so
then
the
promise
of
inheriting
the
earth
,
will
be
all
one
with
that
annext
to
the
fifth
commandement
,
that
thy
dayes
may
be
long
in
the
land
which
the
Lord
thy
God
giveth
thee
,
i.
e.
a
prosperous
long
life
here
is
ordinarily
the
meek
man's
portion
,
which
he
,
that
shall
compare
and
observe
the
ordinary
dispensations
of
God's
providence
,
shall
find
to
be
most
remarkeably
true
,
especially
if
compared
with
the
contrary
fate
of
turbulent
seditious
persons
.
S.
But
if
this
reward
belong
to
the
meeke
in
this
life
,
what
assurance
of
future
felicity
can
he
have
,
there
being
no
other
promise
to
him
here
,
but
that
he
shall
inherit
the
earth
?
C.
The
temporall
reward
can
no
wayes
deprive
him
of
the
eternall
;
but
as
the
temporall
Canaan
was
to
the
Jew
,
a
type
,
and
to
them
that
obeyed
,
a
pledge
of
the
eternall
,
so
the
earth
here
a
reall
inheritance
below
,
and
a
pawne
of
another
above
;
and
this
is
the
meeke
mans
advantage
above
many
other
duties
,
a
double
Canaan
is
thought
little
enough
for
him
;
the
same
felicity
in
a
manner
attending
him
,
which
we
beleive
of
Adam
,
if
he
had
not
fallen
,
a
life
in
paradise
,
and
from
thence
a
transplantation
to
heaven
.
The
like
we
read
of
them
that
part
with
any
thing
deere
to
them
for
Christs
sake
,
or
in
obedience
to
Christs
command
(
which
I
conceive
belongs
especially
to
the
liberall
minded
man
)
he
shall
have
a
hundred
fold
more
in
this
life
,
and
in
the
world
to
come
,
everlasting
life
,
and
unlesse
it
be
here
to
the
meek
(
or
to
godlynesse
in
generall
,
1
Tim.
4.
8.
)
we
meet
not
with
any
other
temporall
promise
in
the
new
Testament
:
which
may
therefore
be
resolved
very
well
to
be
parrallel
to
that
other
,
not
only
in
the
hundred
fold
,
or
inheritance
in
this
life
,
but
in
that
other
also
of
another
life
.
Besides
,
other
places
of
Scripture
there
are
that
intimate
the
future
reward
of
the
meek
,
as
where
it
is
sayd
to
be
in
the
sight
of
God
of
great
price
;
and
that
if
we
learne
of
Christ
to
be
meeke
,
we
shall
finde
rest
to
our
souls
;
and
even
here
the
blessednesse
in
the
front
,
noting
present
blessednesse
,
cannot
rightly
do
so
,
if
there
were
no
future
reward
also
belonging
to
it
,
it
being
a
curse
,
no
blessing
,
to
have
our
good
things
with
Dives
,
or
with
the
Hypocrite
our
reward
in
this
life
,
and
none
to
expect
hehinde
in
another
.
S.
What
then
is
the
fourth
grace
?
C.
Hungring
and
thirsting
after
righteousnesse
.
S.
What
is
that
?
And
1.
what
is
meant
by
righteousnesse
?
C.
It
is
of
two
sorts
.
1.
Inherent
,
&
then
Imputed
;
the
inherent
,
imperfect
,
proportioned
to
our
state
,
consisting
in
the
mortifying
of
sinnes
and
lusts
,
and
some
degrees
of
holy
new
life
;
the
Imputed
,
is
Christ's
righteousnesse
accepted
as
ours
,
which
is
in
plain
words
,
the
pardon
of
our
sins
,
and
acceptation
of
our
persons
in
Christ
.
S.
What
is
Hungring
and
Thirsting
?
C.
You
may
joyn
them
both
together
,
and
make
them
one
common
appetite
of
both
those
kinds
of
righteousnesse
.
Or
if
you
please
,
you
may
more
distinctly
set
them
thus
,
that
hungring
is
an
earnest
appetite
or
desire
of
food
,
and
here
in
a
spirituall
sence
is
apportioned
to
the
first
kinde
of
righteousnesse
,
that
of
God's
sanctifying
grace
,
which
is
as
it
were
bread
or
food
to
the
soule
to
susteine
it
from
perishing
eternally
;
and
so
Hungring
after
righteousnesse
,
is
an
eaget
,
impatient
,
unsatisfyable
desire
of
grace
,
of
sanctity
to
the
soule
,
and
that
attended
with
prayer
and
importunity
to
God
for
the
obtaining
of
it
.
S.
What
is
Thirsting
after
righteousnesse
?
C.
Thirsting
is
a
desire
of
some
moysture
to
refresh
,
and
is
here
apportioned
to
that
second
kind
of
righteousnesse
consisting
in
pardon
of
sinne
,
which
is
the
refreshing
of
the
panting
soule
mortally
wounded
,
and
so
like
the
hart
in
the
Psalmist
longing
after
the
water
brookes
,
to
allay
the
feaver
consequent
to
that
wound
,
to
quench
the
flame
of
a
scorching
conscience
;
and
so
Thirsting
after
righteousnesse
,
is
a
most
earnest
desire
of
pardon
,
and
petitioning
of
it
from
God
in
Christ
,
and
never
giving
over
your
importunity
,
untill
he
be
inclined
to
have
mercy
.
S.
What
present
felicity
can
there
be
in
this
Hunger
and
Thirst
?
C.
As
appetite
or
stomacke
to
meat
is
a
signe
of
health
in
the
body
,
so
is
this
hunger
in
the
soule
,
a
vitall
quality
,
evidence
of
some
life
of
grace
in
the
heart
,
and
in
that
respect
matter
of
present
felicity
;
whereas
on
the
other
side
,
the
decay
of
appetite
,
the
no
manner
of
stomack
,
is
a
pitteous
consumption-signe
,
and
most
desperate
prognostick
;
and
not
caring
for
grace
or
pardon
,
for
sanctification
or
justification
,
the
most
mortall
desperate
condition
in
the
world
.
S.
What
assurance
of
future
happinesse
attends
this
Hungring
?
C.
As
much
as
God's
promise
of
filling
can
afford
.
Nay
proportionably
to
the
two
parts
of
the
appetite
,
the
state
of
glory
is
full
matter
of
satisfaction
to
each
;
there
is
there
perfect
holynesse
without
mixture
of
infirmity
or
carnality
,
answerable
to
the
hungring
after
inherent
righteousnesse
;
and
there
is
there
perfect
finall
pardon
&
acquittance
from
all
the
guilt
and
debt
of
sinne
,
and
so
the
Thirst
of
imputed
righteousnesse
is
satisfied
also
.
So
that
he
that
hath
no
other
hunger
or
thirst
but
these
,
shall
be
sure
to
find
satisfaction
,
which
they
that
set
their
hearts
upon
carnall
worldly
objects
,
hungring
after
wealth
and
secular
greatnesse
,
lusts
,
&c.
shall
never
be
able
to
arrive
to
,
either
here
or
hereafter
;
such
acquisitions
being
here
,
if
attain'd
to
,
very
unsatisfying
,
the
more
we
have
of
them
,
the
more
we
desire
to
have
,
and
in
another
world
no
expectation
of
ought
that
shall
be
agreeable
to
such
desires
.
S.
What
is
mercifullnesse
?
C.
Abundance
of
charity
,
or
goodnesse
,
or
benignity
;
there
being
in
the
Scripture-stile
two
words
neare
kin
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
another
,
justice
and
mercifullnesse
,
ordinarily
going
together
;
but
the
latter
a
much
higher
degree
then
the
former
;
the
first
signifying
that
legall
charity
that
both
the
law
of
nature
and
Moses
require
to
be
performed
to
our
brethren
,
but
the
second
an
abundance
or
supereminent
degree
of
it
;
expressions
of
both
which
we
have
Rom.
5.
7.
under
the
titles
of
the
righteous
man
,
and
the
good
man
.
S.
Wherein
doth
this
mercifullnesse
expresse
it selfe
?
C.
In
two
sorts
of
things
,
especially
,
1.
Giving
,
2.
Forgiving
.
S.
In
giving
of
what
?
C.
Of
all
sort
of
things
that
our
abilities
and
others
wants
may
propose
to
us
:
such
are
,
releife
to
those
that
are
in
distresse
,
ease
to
those
in
paine
,
almes
to
poore
house-keepers
,
vindication
of
honest
mens
reputation
when
they
are
slandered
,
but
above
all
to
mens
soules
,
good
counsell
,
seasonable
reproofes
,
encouragement
in
performing
of
duty
when
they
are
tempted
to
the
contrary
,
comfort
in
time
of
worldly
afflictions
,
but
especially
of
temptation
;
strengthening
in
the
waies
of
God
,
and
whatsoever
may
tend
to
the
good
of
any
man
.
S.
What
meane
you
by
Forgiving
?
C.
The
not
avenging
of
injuries
or
contumelies
,
not
suffering
their
trespasses
against
men
,
nay
nor
sinnes
against
God
to
coole
or
lessen
my
charity
and
mercy
to
them
,
but
loving
and
compassionating
,
and
shewing
all
effects
of
true
Christian
mercy
(
such
especially
as
may
do
them
most
good
)
as
well
to
enemies
and
sinners
as
friends
.
S.
What
is
the
present
felicity
that
attends
this
grace
?
C.
1.
The
present
delight
of
having
made
another
man
happy
,
of
rescuing
a
poore
soule
wrestling
with
want
&c.
from
that
pressure
,
to
reprive
him
that
was
as
it
were
appointed
to
dye
,
certainely
the
most
ingenuous
pleasure
in
the
world
.
Secondly
the
gloriousnesse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pyth.
of
so
doing
;
a
kinde
of
God-like
act
;
one
of
the
two
things
which
a
heathen
could
say
was
common
to
us
with
God
,
especially
if
it
be
an
act
of
Ghostly
mercy
,
an
almes
,
a
dole
,
a
charity
to
the
soule
;
to
rescue
a
poore
sinner
dropping
into
the
pit
,
reeling
into
hell
,
by
conference
,
advice
,
examples
of
heavenly
life
,
not
only
to
save
my selfe
,
but
others
also
;
this
is
in
a
manner
to
pertake
of
that
incommunicable
title
of
Christ
,
that
of
Saviour
;
such
a
thing
to
which
(
saith
Aristotle
)
as
to
an
heroicke
quality
belongs
not
praise
,
but
pronouncing
blessed
;
according
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
to
that
of
Saint
Paul
from
our
Saviour
,
it
is
more
blessed
to
give
,
then
to
receive
:
a
blessed
thing
to
give
.
S.
What
assurance
is
there
of
future
blessednesse
to
such
?
C.
The
greatest
in
the
world
,
from
this
promise
annext
,
[
they
shall
obtaine
mercy
]
Gods
punishments
are
mostly
answerable
to
our
sinnes
,
he
thinkes
good
to
give
us
a
sight
of
our
transgression
by
the
manner
of
his
inflictions
,
and
so
he
is
also
pleased
to
apportion
his
rewards
to
our
graces
;
mercies
to
the
mercifull
most
peculiarly
;
by
mercy
meaning
,
1.
Acts
of
bounty
,
liberality
,
temporall
aboundance
,
the
portion
of
the
almes-giver
,
and
spirituall
aboundance
of
grace
,
of
strength
in
time
of
temptation
.
2.
Mercy
in
forgiving
,
pardoning
,
not
imputing
our
sinnes
.
Upon
which
ground
it
is
,
that
in
the
forme
of
prayer
which
he
hath
himselfe
prescribed
us
,
he
annexeth
the
forgiving
of
all
trespassers
against
us
,
to
our
prayer
for
forgivenesse
to
our selves
,
as
the
condition
without
which
we
may
not
hope
for
such
forgivenesse
.
S.
What
is
purity
in
heart
?
C.
The
Heart
signifies
the
inner
man
,
and
especially
the
practicall
part
,
or
principle
of
action
.
And
the
purity
of
that
is
of
two
sorts
;
the
first
,
that
which
is
contrary
to
pollution
;
the
second
,
that
which
is
contrary
to
mixture
;
as
you
know
water
is
said
to
be
pure
,
when
it
is
cleane
,
and
not
mudded
and
defiled
;
and
wine
is
said
to
be
pure
,
when
it
is
not
mixt
.
In
the
first
respect
it
excludes
carnality
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
the
second
,
hypocrisy
.
S.
When
may
a
man
be
said
to
be
pure
in
heart
,
in
the
first
sence
?
C.
When
not
onely
in
the
members
,
or
instruments
of
action
,
but
even
in
the
heart
,
all
parts
of
carnality
,
or
worldlinesse
are
mortified
.
As
when
we
neither
are
guilty
of
acts
of
uncleanenesse
,
nor
consent
to
uncleane
desires
;
nay
feed
not
so
much
as
the
eye
with
unlawfull
objects
,
or
the
heart
with
filthy
thoughts
;
and
because
there
be
other
peices
of
carnality
besides
,
as
strife
,
faction
,
sedition
,
&c.
yea
and
pride
,
and
the
consequents
of
that
;
all
these
must
be
wrought
out
of
the
heart
,
or
else
we
have
not
attained
to
this
purity
;
but
are
in
the
Apostles
phrase
,
1
Cor.
3.
3.
still
carnall
.
And
so
for
worldlinesse
(
for
earth
you
know
will
pollute
also
)
when
I
not
onely
keepe
my selfe
from
acts
of
injustice
and
violence
,
but
from
designes
of
oppression
,
nay
from
coveting
that
which
is
anothers
;
and
so
likewise
for
Satanicall
injections
,
when
I
give
them
no
manner
of
entertainment
,
but
reject
them
,
suffer
them
not
to
stay
upon
the
soule
,
and
so
defile
it
.
S.
When
may
I
be
said
pure
in
heart
,
in
the
second
sence
?
C.
When
I
attaine
to
sincerity
;
when
I
favour
not
my selfe
in
any
knowne
sinne
;
double
not
with
God
;
divide
not
betweene
him
and
my
owne
lust
,
owne
ends
,
owne
interests
;
betweene
God
and
Mammon
,
God
and
the
praise
of
men
,
&c.
For
this
is
sure
a
maine
part
of
the
damning
sinne
of
hypocrisy
,
against
which
there
are
so
many
woes
denounced
,
(
not
the
appearing
to
others
lesse
sinfull
then
we
are
,
for
that
is
not
more
unpardonable
,
but
lesse
damning
then
open
,
profest
,
avowed
,
scandalous
sinning
;
but
)
the
halting
betweene
God
and
Baall
,
the
not
loving
and
serving
God
with
all
our
heart
;
the
admitting
other
rivals
with
him
into
our
hearts
.
S.
But
is
no
man
to
be
thought
a
good
Christian
,
that
hath
either
carnality
,
or
hypocrisy
in
him
?
C.
None
that
is
either
carnall
,
or
hypocrite
.
But
the
truth
is
,
as
long
as
we
live
here
,
and
carry
this
flesh
about
us
,
somewhat
of
carnality
there
will
remaine
to
be
daily
purged
out
;
and
so
also
some
doublings
,
some
relickes
of
hypocrisy
;
somewhat
of
my selfe
,
my
owne
credit
,
my
owne
interests
still
secretly
interposing
in
my
godliest
actions
;
But
these
(
so
they
be
not
suffered
to
raigne
,
to
be
the
cheife
masters
in
me
,
to
carry
the
maine
of
my
actions
after
them
,
)
may
be
reconcileable
with
a
good
estate
;
as
humane
frailties
,
not
wasting
sinnes
.
S.
What
is
the
present
felicity
that
belongs
to
such
?
C.
To
the
first
sort
of
purity
belongs
,
1.
That
contentment
that
results
from
having
overcome
and
kept
under
that
unruly
beast
,
the
carnall
part
,
and
brought
it
into
some
termes
of
obedience
to
the
spirit
.
2.
The
quiet
and
rest
that
proceedes
from
purity
of
heart
,
contrary
to
the
disquiets
and
burnings
that
arise
from
unmastered
lusts
.
3.
The
ease
of
not
serving
and
tending
the
flesh
,
to
obey
it
in
the
lusts
thereof
.
4.
The
quiet
of
conscience
,
absence
from
those
pangs
and
gripings
,
that
constantly
attend
the
commission
of
carnall
sinnes
.
The
same
may
in
some
measure
be
affirmed
of
all
the
other
branches
of
the
first
kind
of
purity
.
And
for
the
second
,
as
it
is
opposite
to
mixture
,
or
hypocrisy
;
the
conscience
of
that
is
matter
of
great
serenity
of
minde
,
of
Christian
confidence
and
boldnesse
towards
God
and
man
;
when
I
have
no
intricacies
,
Maeanders
,
windings
and
doublings
within
me
;
need
not
disguises
or
artifices
of
deceit
;
but
can
venture
my selfe
naked
and
bare
to
Gods
eye
;
with
a
,
Prove
me
,
O
Lord
,
and
try
me
,
search
my
reines
and
my
heart
.
And
so
to
men
;
feare
not
the
most
censorious
strict
survey
,
have
a
treasure
of
confidence
,
that
I
dread
not
the
face
of
any
man
;
have
no
paines
,
no
agonies
for
feare
of
being
deprehended
,
which
the
hypocrite
is
still
subject
unto
.
S.
What
is
the
reward
apportioned
to
purity
hereafter
?
C.
The
Vision
of
God
,
which
,
1.
Onely
the
pure
are
capable
of
.
And
2.
which
hath
no
matter
of
felicity
in
it
,
but
to
such
.
S.
Why
are
onely
the
pure
capable
of
the
sight
of
God
?
C.
Because
God
is
a
Spirit
,
and
cannot
be
seene
by
carnall
eyes
,
till
they
be
cleansed
and
purged
,
and
in
a
manner
spiritualized
;
which
though
it
be
not
done
throughly
till
another
life
,
yet
purity
here
,
such
as
this
life
is
capable
of
,
is
a
most
proper
preparative
to
it
;
and
therefore
is
said
to
be
that
,
without
which
no
man
shall
see
the
Lord
;
which
you
know
is
affirmed
of
holinesse
,
Heb.
12.
14.
which
word
in
that
place
signifies
the
very
purity
here
spoken
of
.
S.
Why
hath
the
Vision
of
God
no
felicity
in
it
,
but
to
the
pure
?
C.
Because
a
carnall
faculty
is
not
pleased
with
a
spirituall
object
;
there
must
be
some
agreeablenesse
before
pleasure
is
to
be
had
,
and
that
pleasure
necessary
to
felicity
.
S.
What
is
meant
by
Peace-making
?
C.
The
word
Peace-makers
signifies
no
more
then
peaceable
minded
men
.
The
notion
of
making
,
in
Scripture-phrase
,
belonging
to
the
bent
of
the
soule
;
as
to
make
alye
,
is
to
be
given
to
lying
,
to
practice
that
sinne
,
to
be
set
upon
it
.
So
,
to
doe
,
(
which
is
in
Greek
,
to
make
)
righteousnesse
and
sinne
,
1
Job
.
2.
29.
and
3.
4.
notes
the
full
bent
and
inclination
of
the
soule
to
either
of
them
.
So
to
make
peace
both
here
,
and
Ia.
3.
18.
is
to
have
strong
hearty
affections
to
peace
.
S.
Wherein
doth
this
peaceable
affection
expresse
it selfe
?
C.
In
many
degrees
;
some
in
order
to
private
,
some
to
publicke
peace
;
some
to
preserve
it
where
it
is
;
some
to
reduce
it
,
where
it
is
lost
.
S.
What
degrees
of
it
in
order
to
private
peace
?
C.
1.
A
command
and
victory
over
ones
passions
,
especially
anger
and
covetousnesse
;
the
former
being
most
apt
to
disquiet
families
,
the
latter
neighbourhoods
.
The
angry
man
will
have
no
peace
with
his
servants
,
children
,
nay
wife
,
and
parents
,
any
that
are
within
the
reach
of
his
ordinary
conversation
:
and
the
covetons
man
will
contend
with
any
neare
him
,
that
have
any
thing
that
he
covets
.
2.
Charitable
or
favourable
opinion
of
all
men
,
and
actions
,
that
are
capable
of
candid
interpretations
.
Jealousies
in
the
least
societies
being
the
most
fatall
enemies
to
peace
,
&
fomentors
of
the
least
discontents
into
the
mortallest
feuds
&
hatreds
.
3.
An
apertnesse
&
clearenesse
of
mind
,
in
a
friendly
debate
,
with
friends
or
neighbours
,
of
any
actions
which
have
past
,
subject
to
misconstruction
,
without
all
concealing
of
grounds
of
quarrell
,
not
suffering
them
to
broyle
within
,
but
discreetly
requiring
an
accompt
of
all
such
dubious
accidents
of
those
who
are
concerned
in
them
.
4.
The
resolving
against
contentions
,
and
litigations
in
law
as
much
as
is
possible
,
being
rather
content
to
suffer
any
ordinary
losse
,
then
to
be
engaged
in
it
;
and
in
greater
matters
referring
it
to
arbitrement
of
honest
neighbours
,
then
to
bring
it
to
suit
.
5.
Expressing
a
dislike
to
flatterers
,
whisperers
,
and
backbiters
,
and
never
suffering
our
affections
to
be
altered
by
any
such
.
By
these
you
will
guesse
of
other
degrees
also
.
S.
What
in
order
to
publicke
peace
?
C.
1.
Contentment
in
our
present
station
,
and
never
fastening
our
ambition
and
covetise
on
any
thing
which
will
not
easily
be
attained
without
some
publicke
change
or
innovation
.
2.
Willing
obedience
to
the
present
government
of
Church
and
State
.
3.
Patience
of
the
crosse
,
or
preparation
for
that
patience
,
and
resolving
never
to
move
a
State
,
to
get
my selfe
from
under
any
pressure
.
4.
Resolving
on
the
truth
of
that
sacred
dictate
,
that
the
faults
and
infirmities
of
Governours
are
by
God
permitted
for
the
punishment
of
the
people
;
and
that
consequently
they
are
to
be
look't
on
not
in
a
direct
line
onely
or
chiefely
,
to
censure
them
;
but
in
order
to
reflexion
on
our selves
,
to
observe
what
in
our selves
hath
so
provoked
God
to
punish
us
.
5.
The
not
thinking
our
owne
opinions
in
religion
(
such
as
are
not
of
faith
)
of
such
importance
,
as
either
to
deny
salvation
,
or
communion
to
any
that
differ
from
us
.
6.
Modesty
and
calmenesse
in
disputing
.
7.
Not
affixing
holinesse
to
opinions
,
or
thinking
them
the
best
men
that
are
most
of
our
perswasions
.
8.
The
not
defining
too
many
things
in
religion
.
And
many
others
you
will
judge
of
by
these
.
S.
What
to
preserve
it
where
it
is
?
C.
1.
Valuing
of
it
according
to
it's
true
estimation
,
as
that
which
is
in
the
eyes
of
men
very
amiable
,
and
in
the
sight
of
God
of
great
price
.
2.
Considering
how
insensibly
it
may
be
lost
,
and
with
how
great
difficulty
recovered
againe
,
and
how
neare
a
hell
this
life
is
without
it
.
3.
Prudent
watching
over
it
,
and
over
those
that
are
enemies
to
peace
.
4.
Not
being
easily
provoked
,
but
overcoming
strife
with
mildnesse
,
or
kindnesse
,
the
soft
answer
,
&c.
and
overcoming
evill
with
good
.
5.
Praying
constantly
to
God
the
Author
of
peace
for
the
continuance
of
this
beloved
creature
of
his
among
us
.
S.
What
to
recover
it
when
it
is
lost
?
C.
1.
Humbling
our
soules
,
amending
our
lives
,
searching
out
these
peculiar
reigning
sinnes
that
have
made
this
blessing
too
good
for
us
to
enjoy
.
Making
our
peace
with
God
first
.
2.
Examining
what
I
have
contributed
toward
the
removing
of
it
,
whom
I
have
slaundered
,
&c.
and
repairing
what
I
have
thus
done
by
confession
&
satisfaction
3
,
By
incessant
prayer
to
God
fetching
it
backe
againe
.
S.
What
is
the
present
felicity
that
belongs
to
such
?
C.
1.
The
present
rest
and
peace
,
the
greatest
of
all
worldly
pleasures
,
and
which
is
,
as
health
in
the
body
,
the
foundation
of
all
other
superstructions
of
temporall
joy
.
2.
The
conscience
of
the
charitable
offices
done
to
all
others
by
this
meanes
.
3.
The
honour
of
being
like
God
in
it
,
who
is
the
God
of
Peace
,
and
like
Christ
who
came
on
this
errant
to
this
earth
of
ours
,
to
make
peace
between
the
greatest
enimies
,
his
father
and
the
poor
sinner-soule
.
S.
What
is
the
reward
apportioned
to
peaceablenesse
hereafter
?
C.
1.
God's
acknowledgment
of
us
,
as
of
those
that
are
like
him
.
2.
Pardon
of
sinnes
,
and
eternall
rest
,
and
peace
hereafter
.
S.
To
whom
doth
the
last
Beatitude
belong
?
C.
To
those
,
1.
That
are
persecuted
for
righteousnesse
sake
.
2.
That
are
reviled
falsely
for
Christ's
sake
.
S.
How
doe
these
differ
one
from
the
other
?
C.
Onely
as
a
more
generall
word
,
and
a
more
speciall
.
Persecution
signifies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
properly
and
strictly
,
being
pursued
,
and
driven
,
and
hunted
,
as
noxious
beasts
are
wont
,
but
in
common
use
noteth
what
ever
calamity
or
affliction
the
malice
or
tyranny
of
others
can
lay
on
us
;
and
Revileing
is
one
speciall
kind
of
it
,
which
is
most
frequently
the
true
Christian's
lot
.
Because
1.
Those
that
have
no
strength
or
power
to
inflict
other
injuries
,
have
yet
these
weapons
of
their
malice
alwaies
in
readinesse
.
2.
Because
they
who
are
not
good
Christians
themselves
,
doe
in
their
owne
defence
thinke
themselves
obliged
to
defame
those
that
are
;
their
good
actions
being
,
when
they
are
silent
,
so
reproachfull
to
them
,
made
to
reprove
their
thoughts
,
Wised.
2.
14.
And
so
they
by
their
tongues
to
revenge
themselves
upon
them
;
to
redeeme
their
reputation
by
that
meanes
.
S.
But
what
is
meant
by
the
phrases
.
[
for
righteousnesse
sake
]
and
[
falsely
for
my
sake
?
]
C.
Those
words
conteine
a
restraint
or
limitation
of
the
subject
,
to
this
purpose
;
that
the
Beatitude
belongs
not
to
those
indefinitely
that
are
persecuted
and
reviled
;
for
many
may
thus
justly
suffer
,
as
theeves
,
as
murtherers
,
evill-doers
,
busy-bodies
,
1
Pet.
4.
15.
And
little
joy
or
blessednesse
in
that
;
but
to
those
peculiarly
that
are
true
Christians
;
Either
1.
For
some
good
action
wherein
their
Christianity
and
the
testimony
of
a
good
conscience
is
concerned
;
as
when
men
are
reviled
or
persecuted
,
because
they
will
not
either
totally
forsake
,
and
apostatize
from
Christ
,
or
in
any
particular
occurrent
offend
against
him
:
Or
when
some
such
Christian
performance
brings
this
consequent
persecution
,
or
reproach
upon
them
.
Or
2.
For
some
indifferent
sinlesse
action
;
which
though
it
be
not
done
in
necessary
obedience
to
Christ
,
yet
bringing
unjust
persecution
or
reviling
falsly
upon
them
may
(
though
in
an
inferiour
degree
,
)
belong
to
this
matter
.
And
in
that
case
be
thought
to
be
permitted
by
our
wise
and
good
God
,
&c.
disposed
or
ordered
by
him
for
our
Beatitude
,
i.
e.
for
the
benefit
of
us
as
Christians
;
either
as
a
chastisement
of
our
other
sinnes
,
that
we
may
not
be
condemned
with
the
world
;
or
as
a
meanes
of
tryall
whether
we
will
beare
it
patiently
and
Christianly
.
S.
Wherein
doth
the
present
felicity
of
those
consist
?
C.
1.
In
having
our
evill
things
in
this
life
,
that
so
all
our
good
things
,
our
reward
,
may
remaine
on
arreare
,
unpaid
till
another
life
.
2.
In
the
honour
and
dignity
of
suffering
for
Christ's
sake
.
3.
In
conformity
with
the
ancient
Prophets
and
Champions
of
God
in
all
ages
.
4.
In
the
comfort
that
proceeds
from
this
evidence
and
demonstration
of
our
being
true
Christians
,
for
that
is
the
meaning
of
[
yours
is
the
Kingdome
of
Heaven
.
]
i.
e.
the
state
of
Christians
,
or
the
true
Christian
state
.
It
being
a
Christian
aphorisme
,
that
God
chastens
every
Sonne
.
Heb.
12.
7.
and
that
the
good
things
,
that
are
made
good
to
Christians
here
,
shall
be
with
persecutions
,
Mar.
10.
30.
5.
In
this
pledge
of
Gods
favour
to
us
,
in
that
we
are
thought
worthy
to
suffer
shame
for
his
name
.
6.
In
the
assurance
of
a
greater
reward
hereafter
,
proportioned
to
our
sufferings
here
.
S.
What
is
the
reward
hereafter
apportioned
to
this
?
C.
A
greater
degree
of
glory
in
heaven
.
S.
You
told
mee
,
at
your
entring
on
the
Beatitudes
,
that
I
was
no
farther
to
beleive
my selfe
a
Christian
,
then
I
should
finde
all
and
every
of
these
graces
in
me
to
which
these
beatitudes
are
prefixt
;
that
I
can
without
difficulty
acknowledge
for
all
the
former
,
and
resolve
I
am
no
farther
a
Christian
,
then
I
am
poore
in
spirit
,
mourning
,
meeke
,
hungring
and
thirsting
after
righteousnesse
,
mercifull
,
pure
in
heart
,
and
peaceable
;
but
the
last
stickes
with
me
,
and
I
cannot
so
easily
assent
to
that
,
that
I
cannot
be
a
Christian
unlesse
I
be
persecuted
and
reviled
.
I
pray
cleare
that
difficulty
to
mee
?
C.
I
shall
,
by
saying
these
foure
things
to
you
.
1.
That
though
to
be
persecuted
is
no
duty
of
ours
,
yet
.
1.
To
beare
it
patiently
,
and
2.
Rejoyce
in
it
when
it
befalls
us
,
and
3.
That
it
be
for
righteousnesse
sake
,
when
it
is
our
duty
required
of
all
Christians
.
2.
The
very
being
persecuted
,
though
it
be
not
a
duty
againe
,
is
yet
a
marke
and
character
of
a
Christian
;
and
the
Scripture
doth
seeme
to
affirme
,
that
no
good
Christian
shall
ever
be
without
his
part
in
it
.
Heb.
12.
6.
&c.
And
it
will
be
hard
for
any
to
find
out
one
holy
man
that
hath
passed
through
his
whole
life
without
this
portion
.
3.
If
it
shall
not
be
so
generall
a
rule
as
to
be
capable
of
no
exception
,
but
some
good
Christians
be
found
,
which
are
not
persecuted
,
yet
still
the
preparation
of
minde
for
this
indurance
,
is
necessary
to
every
Christian
.
4.
The
being
persecuted
shall
contribute
much
to
the
increase
of
our
glory
,
and
so
may
still
be
said
necessary
respectively
(
though
it
should
not
be
affirmed
absolutely
)
to
the
attaining
of
that
degree
of
glory
:
and
therefore
this
is
placed
after
all
the
rest
,
as
a
meanes
of
perfecting
&
consummating
the
Christian
,
that
as
the
former
seaven
are
necessary
to
the
attaining
a
crowne
at
all
,
so
this
to
the
having
so
rich
a
crowne
,
or
so
many
gemms
in
it
.
S.
Is
there
any
thing
now
which
from
the
Order
of
these
Beatitudes
you
would
thinke
fit
to
teach
mee
?
C.
Yes
,
especially
two
things
.
1.
That
the
grace
first
named
is
a
generall
principall
grace
,
which
is
the
foundation
of
all
the
rest
.
Where
that
is
once
seated
and
planted
,
all
the
rest
will
more
easily
and
more
happily
follow
.
Humility
is
the
seed-plat
of
all
,
and
from
thence
it
is
most
proper
to
proceed
,
1.
To
mourning
or
sorrow
for
sinne
;
the
humble
heart
is
a
melting
heart
.
2.
To
meekenesse
and
quietnesse
of
spirit
;
the
humble
heart
is
the
next
degree
to
that
already
.
3.
To
hungring
and
thirsting
after
righteousnesse
;
the
humble
heart
will
most
impatiently
desire
both
pardon
of
sinne
(
that
first
kinde
of
righteousnesse
)
and
grace
,
to
sanctify
,
(
that
second
kinde
of
righteousnesse
.
)
4.
To
mercifullnesse
;
the
humble
heart
will
be
most
ready
to
give
and
forgive
,
5.
To
purity
of
heart
;
the
humble
heart
is
most
unreconcileable
with
all
filthinesse
both
of
the
flesh
and
spirit
:
but
especially
the
latter
,
of
which
pride
,
a
cheife
particular
,
is
the
direct
contrary
to
humility
.
6.
To
peaceablenesse
,
contention
being
generally
the
effect
of
pride
.
7.
To
persecution
and
revileing
;
humility
1.
being
apt
to
tempt
the
proud
worldlings
to
revile
and
persecute
.
2.
being
sure
to
worke
patience
of
them
in
the
Christian
.
S.
What
is
the
second
thing
that
from
the
Order
you
observe
.
C.
The
interchangeable
mixture
of
these
graces
;
one
toward
God
,
and
another
toward
man
:
thus
interweaved
,
that
the
first
respects
God
,
the
next
man
;
the
next
God
againe
,
and
so
forward
till
it
comes
to
the
last
,
which
respects
God
againe
.
For
having
told
you
,
that
the
first
is
a
generall
fundamentall
grace
,
as
the
head
to
all
the
rest
,
it
followes
that
the
second
,
that
of
mourning
,
must
be
the
first
particular
,
which
being
fastened
particularly
on
sinne
,
respecteth
God
,
against
whom
we
have
sinned
:
then
next
to
that
,
meekenesse
respecteth
our
neighbour
especially
;
and
3.
hungring
and
thirsting
after
righteousnesse
,
(
which
is
all
to
be
had
from
God
)
respecteth
God
.
Mercifullnesse
againe
respecteth
man
.
Purity
in
heart
,
God
;
Peaceablenesse
,
man
;
and
lastly
persecution
for
righteousnesse
sake
,
and
patience
of
it
,
as
comming
from
a
consideration
and
beleife
of
Gods
provident
disposall
of
all
things
,
respecteth
God
againe
.
So
that
you
see
the
first
and
the
last
respecteth
our
duty
toward
God
,
who
is
Alpha
and
Omega
,
the
first
and
the
last
;
and
those
betweene
,
divided
betweene
our
neighbour
and
God
.
That
so
we
may
resolve
,
that
to
God
belongs
the
cheife
,
and
first
,
and
last
of
our
love
and
obedience
,
yet
so
as
not
to
exclude
but
require
also
in
its
subordination
our
care
of
duty
and
love
toward
man
also
;
one
intermixing
lovingly
and
freindly
with
the
other
,
and
neither
performed
,
as
it
ought
,
if
the
other
be
neglected
.
S.
§
2
Christians
must
be
exemplary
.
I
conceive
you
have
now
concluded
the
explication
of
the
first
part
of
this
Sermon
.
God
give
me
grace
to
lay
all
the
severalls
to
heart
.
What
is
the
summe
of
the
second
branch
or
Section
in
it
?
C.
It
consists
of
the
foure
next
verses
.
to
wit
v.
13.
14.
15.
16.
and
the
summe
of
them
is
,
the
necessity
that
the
graces
and
virtues
of
Disciples
,
or
Christians
,
should
be
evident
and
exemplary
to
others
also
,
i.
e.
to
all
heathens
and
sinners
,
and
all
indefinitely
which
may
be
attracted
by
such
example
.
This
is
enforced
by
foure
resemblances
.
1.
Of
salt
,
which
as
long
as
it
is
salt
,
hath
a
quality
of
seasoning
of
other
things
,
to
which
it
is
applyed
.
2.
Of
the
Sun
,
that
is
apt
to
illuminate
the
darke
world
.
3.
Of
a
City
on
a
hill
,
which
is
conspicuous
.
4.
Of
a
candle
set
in
a
candlesticke
,
which
giveth
light
to
all
that
are
in
the
house
.
By
all
which
he
expresses
,
that
those
graces
are
not
to
be
accounted
Christian
,
which
either
1.
do
not
bring
forth
fruits
,
&
so
remaine
but
dull
habits
,
uselesse
possessions
;
Or
,
2.
that
are
not
made
exemplary
to
others
.
S.
But
sure
all
this
belongs
to
Ministers
and
men
in
eminent
place
onely
;
they
are
the
salt
of
the
earth
and
light
of
the
world
,
not
every
private
Christian
?
C.
Yes
,
every
private
Christistian
for
such
are
the
Disciples
to
which
Christ
here
speakes
,
the
same
auditors
to
every
part
of
of
the
Sermon
,
and
so
the
duty
of
exemplary
lives
in
some
measure
required
of
every
of
them
,
who
before
were
bound
to
be
meeke
or
peaceable
&c.
i.
e
,
(
as
't
is
apparent
v.
1.
)
all
those
that
are
entred
into
the
Schoole
of
Christ
:
not
only
Apostles
(
whose
successors
Ministers
are
)
for
as
yet
there
were
none
such
,
the
(
Apostleship
and
sending
abroad
to
preach
with
a
commission
to
that
purpose
,
beginning
together
,
both
after
this
.
c.
10.
1.
)
but
,
I
say
,
all
Disciples
,
that
is
,
all
Christians
,
that
undertake
to
follow
Christ
,
and
expect
any
good
by
him
.
S.
What
then
is
the
meaning
of
this
necessity
that
the
Christians
graces
must
be
evident
and
exemplary
?
C.
'T
is
this
.
1.
That
a
Christian
must
not
content
himselfe
in
doing
what
Christ
commands
,
but
must
also
dispose
his
actions
so
as
may
most
tend
to
Gods
honour
,
which
consists
in
bringing
in
many
disciples
unto
him
,
and
which
ought
to
be
as
pretious
to
a
Christian
as
the
salvation
of
his
soule
.
2.
That
he
ought
to
labour
the
conversion
of
others
(
in
charity
to
them
)
the
extending
not
inclosing
of
God's
Kingdome
.
S.
This
doctrine
is
cleare
,
and
therefore
I
will
detaine
you
no
longer
on
this
section
.
What
is
the
summe
of
the
next
Section
which
consists
of
foure
verses
more
.
17.
18.
19.
20
?
C.
§
3
Christ
did
not
abolish
It
is
in
breife
the
attestation
of
two
great
Christian
truths
.
S.
What
is
the
first
of
them
?
C.
That
Christianity
is
not
contrary
to
the
lawes
by
which
mankind
had
formerly
beene
obliged
,
is
not
destructive
of
them
;
Christ
now
commands
nothing
that
the
naturall
or
morall
law
had
forbidden
,
or
forbids
nothing
that
that
had
commanded
:
this
is
affirmed
in
three
formes
in
this
section
.
First
,
v.
17.
he
came
not
to
destroy
the
law
and
the
Prophets
,
i.
e.
the
doctrine
designed
and
taught
by
them
;
and
it
would
be
a
very
dangerous
errour
,
very
noxious
to
practice
,
to
thinke
he
did
,
thinke
not
&c.
Secondly
,
v
,
18.
He
affirmes
with
an
asseveration
,
that
the
least
letter
or
title
of
the
law
,
shall
not
be
destroyed
,
i.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
e.
loose
its
obligingnesse
,
(
till
all
be
fulfilled
,
we
read
,
it
is
)
till
all
things
be
done
,
i.
e.
till
the
world
be
at
an
end
,
or
(
which
is
the
same
at
the
beginning
of
the
verse
,
though
in
other
words
)
till
heaven
and
earth
,
i.
e.
this
present
world
,
passe
away
,
or
is
dissolved
.
3ly
.
v.
19.
He
pronounces
clearely
,
that
he
that
affirmes
any
the
least
commandement
of
the
law
to
be
now
out-dated
,
that
not
onely
breakes
them
himselfe
,
but
teaches
others
that
they
are
not
obliged
to
keepe
them
,
he
shall
be
called
the
least
in
the
Kingdome
of
Heaven
,
i.
e.
shall
not
be
accounted
a
Christian
;
for
so
the
Kingdom
of
heaven
frequently
signifies
in
the
Scripture
.
S.
What
is
the
second
thing
?
C.
That
Christ
hath
perfected
the
law
,
and
set
it
higher
,
then
any
the
most
studied
Doctor
did
thinke
himselfe
But
perfect
the
Law
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
obliged
by
it
formerly
.
And
this
is
affirmed
here
also
by
two
phrases
;
First
,
v.
17.
I
came
not
to
destroy
the
law
,
but
to
perfect
it
.
The
Greeke
word
which
we
render
[
perfect
]
is
answerable
to
an
Hebrew
,
which
signifies
not
onely
to
performe
,
but
to
perfect
;
to
fill
up
,
as
well
as
to
fullfill
;
and
so
is
rendred
sometimes
by
one
,
and
sometimes
by
tother
.
And
the
Greeke
it selfe
is
so
used
in
like
manner
,
When
it
referres
to
a
word
or
a
prophecy
,
then
't
is
to
performe
,
to
fullfill
.
2
Chron.
36.
22.
1
Mac.
2.
55.
In
other
cases
't
is
to
fill
up
,
to
compleate
,
to
perfect
,
Eccl.
33.
16.
&
39.
12.
&
2
Chron.
24.
10.
And
that
't
is
so
in
this
place
,
may
appeare
by
the
antient
Greeke
fathers
,
which
expresse
it
by
two
similitudes
.
1.
Of
a
vessell
that
had
some
water
in
it
before
,
but
now
is
filled
up
to
the
brim
.
2.
Of
a
picture
that
is
first
drawne
rudely
,
the
limbs
onely
,
and
lineaments
,
with
a
cole
,
or
the
like
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
when
the
hand
of
the
Painter
comes
to
draw
it
in
colours
to
the
life
;
then
't
is
said
to
be
filled
up
.
2.
That
except
your
righteousnesse
,
i.
e.
Christian
actions
and
performances
,
exceed
the
righteousnesse
of
the
Scribes
and
Pharisees
,
i.
e.
goe
higher
,
then
that
strictest
sect
of
the
Jewes
,
the
Doctors
among
them
,
thought
themselves
obliged
to
,
or
taught
others
that
they
were
,
they
shall
not
passe
for
Christians
here
,
or
prove
Saints
hereafter
.
In
which
words
sure
he
doth
not
pitch
on
the
name
of
Scribes
and
Pharisees
peculiarly
,
as
those
that
were
the
greatest
evacuators
of
the
law
by
their
owne
hypocriticall
practices
or
false
glosses
in
some
particulars
;
but
the
Pharisees
as
the
most
exact
sectamong
the
Jewes
,
Act.
26.
5.
and
the
Scribes
,
as
the
Doctors
of
the
law
,
and
those
that
knew
better
what
belonged
to
it
then
other
men
;
and
both
together
those
that
sate
in
Moses
chaire
,
and
taught
there
truly
▪
though
they
practiced
not
,
[
they
say
,
but
doe
not
]
)
the
doctrine
of
the
Mosaicall
law
in
that
manner
,
as
others
were
obliged
to
performe
it
,
Mat.
23.
2.
This
same
truth
is
also
farther
proved
in
the
remainder
of
this
Chapter
,
by
induction
of
severall
particulars
of
the
law
,
first
barely
set
downe
by
Christ
,
and
then
with
Christ's
improvement
added
to
them
,
in
this
forme
of
Speech
,
but
I
say
unto
you
.
And
though
this
be
no
new
doctrine
,
but
affirmed
distinctly
by
most
of
the
ancient
,
especially
the
Greeke
writers
,
before
Saint
Austines
time
;
and
thus
farre
acknowledged
by
all
parts
,
that
Christ
required
more
of
his
Disciples
,
i.
e.
of
Christians
now
,
then
the
Jewes
by
any
cleare
revelation
had
beene
convinced
to
be
necessary
before
,
(
which
is
in
effect
as
much
as
I
shall
desire
to
have
granted
)
Yet
I
have
thought
good
to
confirme
it
yet
farther
to
you
,
(
because
it
is
the
foundation
of
a
great
weighty
superstructure
)
by
two
things
.
1.
By
one
other
remarkeable
place
of
Scripture
.
2.
By
some
reasons
which
the
Fathers
have
given
for
the
doing
of
it
.
S.
What
is
that
remarkeable
place
of
Scripture
?
C.
In
the
first
Epistle
of
Saint
John
,
c.
1.
prefaced
and
brought
in
with
more
magnificent
ceremony
,
then
any
one
passage
of
Scripture
.
That
which
was
in
the
beginning
,
&c.
v.
1.
That
which
we
have
seene
and
heard
,
&c.
v.
3.
and
These
things
write
we
,
v.
4.
This
then
is
the
message
,
&c.
v.
5.
all
which
are
remarkeable
characters
set
upon
that
which
followes
,
shewing
it
to
be
the
summe
of
the
whole
Gospell
,
or
doctrine
of
Christ
;
and
't
is
this
,
[
That
God
is
light
,
and
in
him
is
no
darkenesse
at
all
,
]
v.
5.
Which
words
so
usher'd
in
,
you
will
easily
beleive
have
somewhat
more
in
them
,
then
at
the
first
sound
,
taken
alone
they
would
seeme
to
have
,
and
this
sure
it
is
;
that
now
under
the
Gospell
,
Christ
this
light
appeares
without
any
mixture
of
darkenesse
.
Light
is
the
state
&
doctrine
of
Christianity
;
darkenesse
,
of
sinne
,
and
imperfection
,
and
such
as
was
before
among
Jewes
and
Heathens
,
(
which
is
referred
to
by
the
phrase
,
If
we
walke
in
darkenesse
,
v.
6.
i.
e.
live
like
Jewes
or
Heathens
)
and
therefore
to
be
light
,
without
all
mixture
of
darkenesse
,
is
to
be
perfect
without
all
mixture
of
imperfection
;
which
you
will
not
thinke
fit
to
affirme
of
God
,
(
or
Christ
under
the
Gospell
)
in
respect
to
himself
(
for
that
were
to
conceive
,
that
he
had
not
beene
so
before
)
but
in
respect
of
his
Law
and
Commandements
;
that
they
had
before
some
mixture
of
imperfection
,
but
now
have
none
;
had
before
some
vacuities
in
them
,
which
now
are
filled
up
by
Christ
.
S.
What
reasons
doe
the
fathers
give
for
this
?
C.
These
especially
;
Because
1.
Christ
under
the
Gospell
gives
either
higher
or
plainer
promises
,
then
he
did
before
;
the
promises
of
eternall
life
are
now
as
cleare
,
as
those
of
a
temporall
Canaan
had
beene
before
to
the
Iewes
.
2.
Because
he
gives
more
grace
now
to
performe
them
,
then
before
he
had
done
.
The
law
given
by
Moses
was
a
carnall
law
,
i.
e.
weake
,
unnaccompanied
with
strength
to
performe
what
it
requires
;
but
the
Gospell
of
Christ
is
the
administration
of
the
spirit
,
i.
e.
A
meanes
to
administer
the
spirit
to
our
hearts
,
to
enable
to
doe
what
he
commands
to
doe
;
and
then
(
as
the
Father
said
)
Lord
give
me
strength
to
doe
what
thou
commandest
,
and
command
what
thou
listest
.
S.
If
this
be
true
that
Christ
now
requires
more
then
under
nature
or
Moses
had
beene
formerly
required
,
at
least
fully
revealed
to
be
required
,
How
then
is
our
Christian
burthen
lighter
,
then
the
Jewish
formerly
was
?
In
these
things
it
is
heavier
rather
?
C.
It
is
made
lighter
by
Christ
in
taking
o●●
that
unprofitable
burthen
of
ceremonies
,
that
had
nothing
good
in
them
,
and
yet
were
formerly
laid
on
the
Jewes
:
lighter
againe
in
respect
of
the
damning
power
of
every
least
sinne
or
breach
under
the
first
Covenant
,
which
to
the
penitent
beleiver
is
taken
away
in
the
second
.
Which
two
things
being
supposed
,
the
adding
of
these
perfections
to
the
law
,
(
which
are
all
of
things
gainefull
and
profitable
,
and
before
(
even
by
those
that
were
not
,
or
thought
themselves
not
obliged
by
them
)
acknowledged
to
be
more
excellent
,
and
more
honourable
then
the
other
)
will
not
in
any
reason
be
counted
the
increase
of
a
burthen
,
(
for
no
man
will
be
thought
oppressed
by
that
he
gaines
by
)
but
the
gainefull
yoke
will
be
a
light
one
,
though
it
be
a
yoke
,
Matth.
11.
30.
And
2.
28
long
as
he
gives
strength
,
his
Commandements
,
what
ever
they
are
,
cannot
be
greivous
.
S.
But
sure
it
were
not
difficult
to
find
in
the
old
Testament
,
the
same
or
equivalent
commands
to
every
of
those
that
follow
here
,
how
then
can
Christ
be
said
to
have
improved
them
?
C.
Some
glimmerings
perhaps
of
this
light
there
were
before
,
as
Gospel
under
the
Law
:
But
these
either
,
1.
not
universally
commanded
to
all
under
threat
of
eternall
punishment
,
but
only
recommended
to
them
that
will
do
that
which
is
best
,
and
so
see
good
daies
,
&c.
Or
2.
not
so
expressely
revealed
to
them
,
so
that
they
might
know
themselves
thus
obliged
.
And
yet
if
any
will
contend
and
shew
as
universall
plaine
obligeing
precepts
there
as
here
,
I
shall
be
glad
to
see
them
,
and
not
contend
with
him
:
So
he
will
bring
the
Jewes
up
to
us
,
and
not
us
downe
to
the
Jewes
,
the
onely
danger
,
which
I
have
all
this
while
used
all
this
diligence
to
prevent
.
S.
One
question
more
I
shall
trouble
you
with
in
this
matter
,
whether
these
superadditions
of
Christ
in
the
rest
of
the
chapter
,
may
not
be
resolved
to
be
only
Counsels
of
perfection
,
which
to
do
,
is
to
do
better
;
and
not
Commands
,
which
not
do
to
is
asin
?
C.
The
following
superadditions
are
all
commands
,
and
not
counsels
only
;
Christ
saying
this
now
in
thesame
manner
,
as
Moses
did
that
other
before
;
Christ
in
a
mount
,
as
he
in
a
mount
;
his
saying
[
I
say
unto
you
]
a
forme
of
command
,
as
that
phrase
[
God
spake
these
words
and
said
]
a
form
of
it
,
Ex.
20.
and
the
breach
of
these
new
sayings
threatened
with
judgement
,
and
hell
fire
,
and
imprisonment
irreversible
,
and
casting
into
hell
&c.
in
the
ensuing
words
.
All
which
signifie
them
sinnes
,
which
must
be
accounted
for
sadly
by
a
Christian
,
and
not
only
faylings
of
perfection
.
S.
How
many
sorts
of
these
new
commandements
are
there
in
this
ensuing
chapter
?
C.
Six
,
1.
Concerning
Killing
,
2.
Adultery
,
3.
Divorce
,
4.
Perjury
,
5.
Retaliation
,
6.
Loving
of
Neighbours
.
In
each
of
which
Christ
,
to
shew
that
he
came
not
to
destroy
,
but
to
fill
up
or
perfect
the
law
,
first
rehearses
the
old
law
and
thereby
confirmes
it
,
and
then
annexeth
his
new
law
to
it
.
S.
That
we
may
proceed
to
this
matter
,
I
must
§
4
first
desire
you
to
tell
me
what
is
meant
by
this
phrase
in
the
front
of
the
first
of
these
,
[
Ye
have
heard
that
it
was
sayd
by
them
of
old
time
?
]
C.
[
Ye
have
heard
]
signifies
you
have
beene
taught
,
and
that
out
of
the
word
of
God
,
or
bookes
of
Moses
;
[
sayd
by
them
of
old
time
]
seemes
to
be
ill
translated
,
and
therefore
is
mended
in
the
margents
of
our
Bibles
[
To
them
]
i.
e.
to
the
Jewes
your
ancestors
:
And
that
this
is
a
denotation
of
the
law
of
the
Decalogue
,
given
to
them
Exod.
20.
you
will
have
little
reason
to
doubt
,
if
you
observe
that
the
three
severalls
to
which
these
words
are
prefixt
,
(
being
omitted
in
the
rest
,
in
some
part
)
are
three
distinct
commandements
of
the
Decalogue
,
thou
shalt
not
kill
,
thou
shalt
not
commit
adultery
,
thou
shalt
not
forsweare
thy selfe
,
or
take
God's
name
in
vaine
,
(
as
anon
you
shall
see
.
)
As
for
the
other
three
of
divorce
,
of
retaliation
,
of
loving
neighbours
and
hating
enemies
,
which
have
not
that
entire
forme
or
phrase
prefixt
,
but
some
other
different
from
it
,
they
are
not
commands
of
the
law
,
but
permissions
,
or
indulgences
allowed
the
Jewes
,
but
now
retrencht
,
and
denyed
Christians
.
S.
§
5
Of
killing
.
The
first
of
these
being
the
sixth
of
the
law
,
I
must
first
desire
you
to
explaine
unto
me
,
and
tell
me
what
was
forbidden
by
it
under
the
law
.
C.
The
first
and
principall
thing
is
the
shedding
of
man's
bloud
,
by
way
of
killing
;
taking
away
his
life
,
God
only
,
who
gave
us
life
,
having
power
to
take
it
away
againe
.
S.
What
then
is
the
Magistrate's
taking
away
the
life
of
a
capitall
offender
?
Is
not
that
forbidden
by
that
law
?
C.
God
having
sole
power
over
the
life
of
man
,
may
without
doubt
take
it
away
by
what
way
he
pleaseth
,
either
immediately
by
himselfe
,
or
by
any
man
,
whom
he
appoints
to
execute
his
will
:
Thus
you
know
might
Abraham
kill
his
sonne
when
God
bid
him
;
because
though
Abraham
had
not
power
over
his
son's
life
,
yet
God
had
;
and
his
bidding
Abraham
kill
him
,
is
not
any
thing
contrary
to
this
law
,
which
only
forbids
man
to
do
it
,
but
doth
not
forbid
God
.
In
the
like
manner
,
God
having
Gen.
9.
6.
commanded
the
murtherers
bloud
to
be
shed
by
man
,
and
thereby
enstated
the
power
of
the
sword
on
the
Supreme
Magistrate
,
(
who
,
by
whomsoever
he
is
chosen
to
be
Magistrate
,
by
God
,
or
the
people
,
hath
that
power
of
the
sword
given
him
immediately
from
God
,
the
people
having
not
singly
this
power
over
their
owne
lives
,
and
therefore
not
able
to
give
it
any
other
)
not
only
permits
him
and
makes
it
lawfull
for
him
thus
to
punish
malefactors
,
but
commands
and
requires
him
so
to
do
,
as
his
minister
to
execute
wrath
.
Rom.
13.
and
so
the
word
[
Thou
]
in
the
Commandement
is
the
man
of
himselfe
,
without
power
or
commission
from
God
.
Which
yet
he
that
hath
it
must
exercise
justly
,
according
to
the
lawes
of
God
and
man
,
or
else
he
breakes
the
commandement
also
;
this
commission
being
not
given
to
him
absolutely
and
arbitrarily
to
use
as
he
list
:
but
according
to
defined
rules
in
the
Scripture
[
he
that
sheddes
mans
bloud
,
&c.
]
(
which
was
given
not
to
the
Jewes
,
but
to
all
the
sonnes
of
Noah
)
and
according
to
the
lawes
of
every
nation
,
which
being
made
by
the
whole
body
of
the
nation
,
or
all
the
States
in
it
joyntly
,
are
referr'd
to
some
supreme
power
,
either
one
,
or
more
,
to
execute
;
who
consequently
is
invested
from
heaven
with
authority
to
doe
it
.
S.
May
not
a
man
in
any
case
kill
himselfe
?
C.
He
may
not
;
having
no
more
power
over
his
owne
life
,
then
any
other
mans
;
and
how
gainfull
soever
death
may
seeme
to
any
,
yet
is
he
to
submit
to
Gods
providence
,
and
to
waite
,
though
it
be
in
the
most
miserable
,
painfull
,
wearisome
life
,
till
God
please
to
give
him
manumission
.
S.
What
is
to
be
said
of
Sampson
,
who
killed
so
many
by
pulling
away
the
pillars
,
and
involved
himselfe
in
the
same
destruction
?
C.
He
was
a
Judge
in
Israel
;
and
such
in
those
daies
,
(
and
particularly
him
)
did
God
ordinarily
move
by
his
spirit
to
doe
some
extraordinary
things
;
and
it
is
to
be
imagined
,
that
God
incited
him
to
do
this
;
or
if
he
did
not
,
he
were
not
not
be
excused
in
it
.
S.
What
is
to
be
said
of
those
that
rather
then
they
would
offer
to
Idolls
in
the
Primitive
Church
,
did
kill
themselves
,
and
remaine
still
upon
record
for
Martyrs
?
C.
If
the
same
could
be
affirmed
of
them
which
was
of
Sampson
,
that
God
incited
them
to
doe
this
,
they
should
by
this
be
justified
also
;
but
having
under
the
Gospell
no
authority
to
justifie
such
pretence
of
divine
incltation
,
it
will
be
safest
to
affirme
,
that
this
was
a
fault
in
them
,
which
their
love
of
God
and
feare
that
they
should
be
polluted
by
Idolls
was
the
cause
of
;
and
so
,
though
it
might
as
a
frailty
be
pardoned
by
God's
mercy
in
Christ
;
yet
sure
this
killing
themselves
was
not
it
that
made
them
Martyrs
,
but
that
great
love
of
God
,
and
resolving
against
idolatrous
worship
;
which
testified
it selfe
in
that
killing
themselves
for
that
cause
;
This
it
was
that
made
them
passe
for
Martyrs
,
and
that
other
incident
fault
of
theirs
,
was
not
in
that
case
thought
so
great
,
as
to
divest
or
robbe
them
of
that
honour
.
S.
What
is
meant
by
that
which
followes
the
mention
of
the
Old
Commandement
in
this
place
?
[
Whosoever
shall
kill
shall
be
in
danger
of
judgment
.
]
C.
The
word
rendred
[
the
judgment
]
signifies
a
Court
of
Judicature
,
or
Assizes
of
Judges
,
who
sate
in
the
gates
of
every
City
,
and
had
cognizance
of
all
greater
causes
,
and
particularly
of
that
of
Homicides
,
Deut.
16.
18.
The
number
of
these
Judges
was
ordinarily
twenty
three
.
And
so
though
it
be
not
annext
,
Exod.
20.
to
that
Commandement
,
yet
from
the
body
of
the
Mosaicke
Law
,
Christ
concludes
,
that
against
killing
the
sentence
of
death
by
the
sword
(
for
that
was
the
punishment
pecular
to
that
Court
)
was
to
be
expected
.
S.
But
was
nothing
else
forbidden
in
the
law
by
that
Commandement
,
but
killing
?
C.
That
was
the
prime
especiall
matter
of
it
,
but
by
way
of
reduction
other
things
which
are
preparatory
to
this
,
or
offences
of
this
nature
,
but
of
a
lower
degree
.
As
1.
Mutilating
or
maiming
any
mans
body
.
2.
Wounding
him
,
which
may
possibly
endanger
his
life
.
3.
Entring
into
,
or
accepting
,
or
offering
of
Duells
,
wherein
I
may
kill
or
be
killed
,
in
which
case
,
which
soever
it
prove
,
I
am
guilty
of
murther
.
Nay
if
by
the
equality
of
fortune
both
come
safely
off
,
yet
the
voluntary
putting
my selfe
on
that
hazard
,
is
guilt
enough
for
a
whole
ages
repentance
,
and
humiliation
;
to
consider
what
had
become
of
me
,
if
without
repentance
,
I
had
thus
falne
a
murtherer
of
my selfe
and
my
fellow
Christian
also
.
S.
May
no
injury
or
affront
be
accounted
sufficient
to
provoke
me
to
offer
,
or
challenge
to
a
Duell
?
C.
None
imaginable
;
for
that
injury
,
what
ever
it
is
,
if
it
be
a
reall
one
,
of
a
considerable
nature
,
will
be
capable
of
legall
satisfaction
;
and
that
must
content
me
;
private
revenge
being
wholly
prohibited
by
Christ
.
Or
if
it
be
such
,
that
the
law
allowes
no
satisfaction
for
,
that
is
an
argument
that
it
is
light
and
unconsiderable
;
and
then
sure
the
life
of
another
man
,
and
the
danger
of
my
owne
will
be
an
unproportionable
satisfaction
for
it
.
S.
Well
,
but
if
another
send
me
a
Challenge
,
may
not
I
accept
of
it
?
especially
when
I
shall
be
defamed
for
a
Coward
if
I
doe
not
?
C.
Certainly
I
may
not
;
the
law
of
killing
restraines
me
.
And
for
that
excuse
of
Honour
,
it
is
First
,
most
unreasonable
that
the
obedience
to
Gods
commands
should
be
an
infamous
thing
.
And
then
2.
If
so
impious
a
custome
hath
prevailed
,
I
must
yet
resolve
to
part
with
reputation
,
or
any
thing
,
rather
then
with
my
obedience
to
God
.
Nay
3.
You
may
observe
,
that
there
are
two
sorts
of
cowardize
,
much
differing
the
one
from
another
;
the
one
proceeding
from
feare
of
being
beaten
,
or
killed
;
the
second
from
fear
of
hurting
or
killing
another
.
The
most
valiant
despiser
of
dangers
may
be
allowed
to
have
a
great
deale
of
the
second
of
this
,
and
will
certainly
have
as
much
of
it
,
as
he
hath
either
of
good
nature
,
or
religion
;
and
that
will
restraine
Duells
as
much
as
the
other
.
And
might
this
but
passe
,
as
sure
it
deserves
,
for
a
creditable
thing
,
the
feare
of
the
other
kind
of
discredit
would
worke
little
upon
us
.
For
the
world
is
now
generally
grown
so
wise
,
that
a
man
may
,
without
any
dishonour
,
feare
being
killed
or
hurt
;
and
even
to
run
away
from
such
dangers
,
being
very
imminent
,
is
creditable
enough
.
The
unluckinesse
of
it
is
,
that
the
other
honest
kinde
of
feare
,
that
of
hurting
or
killing
another
,
is
become
the
onely
infamous
thing
,
the
onely
cowardize
that
is
counted
of
.
For
the
removing
of
which
,
you
may
observe
,
4.
That
in
a
reasonable
estimation
of
things
,
he
that
for
the
preserving
of
his
reputation
shall
venture
to
disobey
God
,
is
sure
the
greatest
coward
in
the
World
;
he
is
more
fearefull
of
disgrace
and
ignominy
in
the
world
,
then
any
pious
man
is
of
violating
the
lawes
of
naturall
reason
,
of
offending
God
,
or
of
incurring
the
flames
of
eternall
Hell
.
S.
But
what
am
I
to
doe
in
case
of
Challenge
offered
to
me
?
C.
1.
In
conscience
toward
God
,
to
deny
it
,
what
ever
the
consequents
may
be
.
2.
To
offer
a
full
satisfaction
for
any
,
either
reall
or
supposed
injury
done
by
me
,
which
hath
first
provoked
the
challenger
.
3.
As
prudently
as
I
can
to
signify
(
and
by
my
actions
testify
the
truth
of
that
)
that
it
is
not
the
feare
of
dying
,
but
of
killing
,
not
cowwardize
,
but
duty
,
which
restraines
me
from
this
forbidden
way
of
satisfying
his
desire
.
S.
But
what
if
all
this
will
not
satisfy
him
,
but
he
will
still
thirst
my
bloud
,
and
accept
of
no
other
allay
,
but
assault
me
,
and
force
me
either
to
deliver
up
my
owne
life
,
or
try
the
uncertainty
of
a
Duell
?
C.
The
utmost
that
in
this
extreme
case
can
be
lawfull
,
I
shall
define
to
you
,
by
this
example
which
I
have
met
with
.
Two
persons
of
quality
meeting
in
a
publicke
place
,
the
one
passed
an
affront
upon
the
other
;
the
other
bare
it
patiently
in
that
presence
,
but
after
sent
him
a
challenge
;
he
sent
him
a
returne
of
acknowledgment
of
his
fault
,
and
readinesse
to
give
him
any
satisfaction
that
should
else
be
thought
onto
wipe
off
the
injury
;
the
other
will
not
accept
any
other
;
he
keepes
his
chamber
,
and
for
a
long
time
useth
all
care
not
to
meet
him
in
any
place
which
would
be
seasonable
for
fighting
,
and
still
offers
tender
of
satisfaction
.
At
length
it
falls
out
they
meet
in
a
place
where
this
could
not
be
avoided
.
The
challenger
sets
upon
him
,
he
drawes
in
his
owne
defence
,
wound
's
him
lightly
,
having
done
so
,
desires
againe
that
this
may
end
the
quarrell
,
or
offers
any
other
satisfaction
;
the
challenger
will
not
consent
,
assaults
againe
,
is
killed
;
and
so
the
Tragedy
concluded
with
the
cheife
Actors
life
.
That
the
surviver
did
any
thing
unlawfull
in
all
this
,
all
circumstances
considered
,
I
cannot
affirme
;
no
man
being
bound
to
spare
that
other
mans
life
,
which
he
cannot
spare
without
parting
with
his
owne
.
I
conceive
this
may
satisfie
the
utmost
of
your
scruples
in
this
matter
,
if
I
tell
you
,
that
this
case
taken
with
all
the
circumstances
,
is
the
only
one
I
can
give
you
wherein
one
of
the
two
Duellers
may
be
innocent
.
And
you
will
be
apt
to
deceive
your selfe
,
if
you
seeke
to
finde
out
other
cases
,
and
thinke
to
justifie
them
by
this
.
S.
But
is
there
nothing
else
reducible
to
the
prohibition
of
murther
?
C.
Yes
,
4.
Oppression
of
the
poore
,
and
not
giving
those
that
are
in
extreme
distresse
,
according
to
that
of
the
sonne
of
Sirach
;
The
poore
mans
bread
(
either
that
which
he
hath
,
or
that
which
in
extreme
want
he
craves
of
thee
)
is
his
life
,
and
he
that
deprives
him
of
it
is
a
murtherer
.
5.
The
beginnings
of
this
sinne
in
the
heart
,
not
yet
breaking
forth
into
action
,
as
malice
,
hatred
,
meditating
of
revenge
,
wishing
mischeife
,
cursing
,
&c.
All
these
are
reducible
to
this
Commandement
,
as
it
was
given
in
the
law
.
S.
Is
there
yet
any
thing
else
thus
reducible
?
C.
One
thing
more
there
is
,
and
that
is
,
Warre
,
the
consideration
of
which
is
full
of
great
difficulties
.
For
though
all
unjust
warre
be
simply
forbidden
under
this
sixth
command
of
the
law
,
and
it
be
evident
enough
,
that
some
warres
are
unjust
,
as
that
of
Subjects
against
the
supreme
power
or
Magistrate
in
any
state
,
that
of
one
Prince
or
nation
invading
another
for
the
enlarging
of
their
dominion
or
territories
,
&c.
And
though
indeed
there
be
but
few
warres
but
sinne
against
this
Commandement
,
and
in
those
few
that
doe
not
,
yet
there
be
many
actors
in
them
,
auxiliaries
,
stipendiaries
,
&c.
which
have
no
lawfull
calling
to
take
part
in
that
trade
of
killing
men
,
(
for
so
onely
have
they
that
doe
it
in
obedience
to
their
lawfull
Magistrate
)
yet
still
it
is
apparent
,
that
some
warre
is
lawfull
;
as
that
which
hath
had
Gods
expresse
command
;
and
that
which
is
for
the
repressing
of
seditions
and
rebellions
;
and
betwixt
nation
and
nation
,
for
the
just
defence
of
themselves
,
and
the
repelling
of
violence
.
But
this
last
head
of
warres
being
that
wherein
the
greatest
difficulties
lye
,
will
not
be
so
proper
for
this
place
,
as
for
another
which
we
shall
meet
with
,
that
of
not
resisting
of
evill
,
v.
39.
And
therefore
to
that
place
we
shall
referre
it
;
as
also
that
of
private
warre
in
case
of
assault
.
S.
I
shall
then
count
of
that
debt
,
and
not
require
payment
till
that
time
cometh
:
but
proceed
to
demand
.
What
Christ
hath
added
to
this
letter
of
the
Mosaicke
law
thus
explained
?
C.
It
is
clearely
answered
in
these
words
,
[
But
I
say
unto
you
,
that
whosoever
is
angry
with
his
brother
without
a
cause
]
&c.
to
the
end
of
that
verse
.
Wherein
there
be
three
things
forbidden
by
Christ
.
1.
Causelesse
or
immoderate
anger
,
going
no
farther
then
the
breast
.
2.
The
breaking
out
of
this
anger
into
the
tongue
,
but
some
what
moderately
:
[
Whosoever
shall
say
Racha
.
3.
A
more
violent
railing
,
or
assaulting
him
with
that
sword
of
the
tongue
that
anger
hath
unsheathed
.
[
Whosoever
shall
say
thou
foole
.
]
S.
What
doe
you
meane
by
the
first
of
these
?
C.
That
anger
which
is
either
without
any
,
or
upon
light
cause
;
or
,
being
upon
any
the
justest
and
weightiest
cause
,
exceeds
the
degree
and
proportion
due
to
it
;
and
this
againe
in
either
kind
aggravated
by
the
duration
and
continuance
of
it
.
And
the
Greeke
word
here
used
is
a
denotation
of
every
of
these
.
S.
For
the
understanding
of
this
,
I
desire
first
to
know
whether
any
anger
be
just
or
no
,
in
respect
of
the
cause
?
and
if
so
,
what
?
C.
Saint
Pauls
advice
of
being
angry
and
not
sinning
,
though
it
referre
there
peculiarly
to
the
not
continuing
or
enduring
of
wrath
,
[
Let
not
the
Sunne
goe
downe
in
thy
wrath
]
doth
yet
imply
,
that
some
wrath
may
be
lawfull
in
respect
of
the
cause
;
for
otherwise
the
non-continuance
of
it
would
not
justify
it
from
sinne
.
The
most
justifiable
causes
of
anger
are
,
1.
When
it
proceeds
from
sorrow
that
God
is
provoked
;
anger
conceived
for
Gods
sake
,
Mark
.
3.
5.
without
reflexion
on
our selves
.
2.
When
for
virtues
sake
;
to
see
that
neglected
,
despised
,
and
the
rules
of
it
violated
.
3.
When
for
other
mens
sake
;
still
without
reflexion
on
our selves
or
any
interest
of
ours
.
And
each
of
these
not
in
light
triviall
matters
neither
,
but
in
matters
of
weight
;
and
so
the
causelesse
anger
is
that
which
rises
upon
slight
or
no
causes
,
or
those
wherein
our
owne
interests
are
concerned
;
Which
though
they
may
be
causes
,
are
not
justifiable
causes
of
anger
in
us
.
S.
Having
this
direction
from
you
to
understand
causelesse
anger
,
I
shall
easily
answer
my selfe
for
the
other
two
circumstances
which
make
it
fit
for
Christ
to
prohibit
it
.
As
1.
When
't
is
immoderate
and
exceeds
the
degree
and
proportion
due
to
it
,
which
I
confesse
may
be
done
even
when
the
cause
is
just
.
And
2.
When
it
continues
beyond
the
length
of
a
transient
passion
;
when
,
as
the
Apostle
saith
,
the
Sunne
is
permitted
to
goe
downe
upon
our
wrath
.
But
I
pray
what
is
meant
by
that
phrase
which
is
by
Christ
here
repeated
,
and
againe
applyed
to
this
causelesse
anger
,
as
before
to
killing
,
[
shall
be
in
danger
of
the
judgment
]
sure
't
is
not
that
he
thinkes
it
fit
,
that
every
Christian
that
thus
offends
should
be
put
to
death
,
as
even
now
you
interpreted
those
words
?
C.
The
meaning
is
,
that
the
wrathfull
man
in
another
world
shall
be
subject
to
punishment
as
the
homicide
here
,
i.
e.
that
wrathfullnesse
being
so
contrary
to
that
meekenesse
,
patience
,
humility
required
now
by
Christ
,
and
being
,
as
Solomon
intimates
,
an
effect
of
pride
and
hawtinesse
,
is
to
be
counted
of
as
an
Un-Christian
sinne
;
which
unlesse
it
be
mortified
Prov.
21.
24.
here
by
the
grace
of
Christ
,
will
cost
us
deare
in
another
world
;
though
not
so
deare
as
the
second
and
third
mentioned
in
this
verse
.
The
punishment
in
that
court
of
judicature
being
the
sword
,
or
beheading
;
which
,
though
it
be
heavy
enough
,
is
not
yet
so
great
as
the
two
other
which
are
after
named
.
S.
This
of
causelesse
anger
being
thus
clearely
forbidden
by
Christ
,
and
yet
that
that
even
good
Christians
are
so
subject
to
fall
into
;
what
meanes
will
you
direct
me
to
,
to
mortify
or
subdue
it
?
C.
1.
A
conviction
of
the
danger
and
sinne
of
it
;
not
flattering
our selves
that
either
't
is
no
sinne
,
or
such
as
with
our
ordinary
,
frailties
shall
have
it's
pardon
of
course
.
But
1.
Such
as
is
here
under
a
heavy
penalty
particularly
denounced
against
by
Christ
.
And
2.
is
so
opposite
to
those
graces
of
humility
,
meekenesse
,
patience
,
peaceablenesse
,
bearing
with
one
another
,
and
forgiving
one
another
,
&c.
and
required
so
strictly
by
Christ
of
his
Disciples
,
i.
e.
all
Christians
followers
of
him
.
3.
A
consideration
of
the
unreasonablenesse
of
that
sinne
,
which
is
,
1.
Unjust
,
being
causelesse
,
or
immoderate
.
2.
So
much
against
what
I
would
have
done
to
me
either
by
my
brother
,
(
it
being
a
very
painfull
uneasy
thing
to
be
under
anothers
wrath
,
especially
when
ill
words
or
blowes
are
joined
with
it
;
and
that
that
no
body
would
be
under
,
if
he
could
helpe
)
or
by
God
himselfe
(
whom
I
so
oft
displease
,
and
would
be
so
sorry
if
he
should
be
wrath
with
me
,
even
when
justly
he
might
.
3.
The
labouring
against
that
bitter
roote
of
pride
in
my
heart
,
of
which
this
is
so
necessary
infallible
an
attendant
.
4.
The
reflexion
upon
my selfe
,
if
t'
were
possible
,
in
time
of
that
passion
,
or
else
immediately
after
,
when
I
come
to
my selfe
againe
out
of
that
drunkennesse
of
soule
,
and
considering
how
ill-favoured
a
hatefull
thing
it
is
;
how
like
a
tyger
,
a
beare
,
or
any
the
furiousest
beast
rather
then
a
man
,
it
makes
me
;
what
a
deforming
us
,
putting
us
out
of
all
that
posture
of
civility
,
that
in
our
sobriety
we
choose
to
appeare
in
.
Yea
and
what
a
painefull
agony
it
was
when
I
was
under
it
,
5.
To
consider
how
at
such
time
we
are
out
of
our
owne
power
,
apt
to
fall
into
those
oathes
,
acts
of
furies
,
indiscretions
,
revealing
of
secrets
,
disadvantageous
expressions
,
&c.
in
a
few
such
minutes
,
which
a
whole
age
of
repentance
will
not
repaire
againe
.
6.
A
sober
vow
or
resolution
never
to
permit
my selfe
to
fall
into
so
inconvenient
and
dangerous
a
sinne
;
that
when
I
finde
it
a
coming
upon
me
,
I
may
restraine
it
by
remembring
,
this
was
it
that
I
thought
fit
to
vow
against
.
7.
A
watching
over
my selfe
continually
,
that
I
be
not
taken
unawares
.
8.
Absteining
carefully
from
the
least
indulgence
to
any
beginnings
of
it
;
it
being
easier
to
keepe
from
any
first
degree
of
it
,
then
yeilding
to
that
,
to
restraine
the
farther
degrees
.
9.
Avoiding
temptations
and
provocations
as
much
as
I
can
;
and
so
the
company
of
those
who
are
subject
to
that
sinne
.
10.
Labouring
with
God
in
prayer
for
grace
to
mortify
this
in
me
.
11.
Diverting
in
time
of
temptation
,
with
some
particular
repeated
ejaculations
to
God
to
suppresse
at
that
time
any
such
exorbitant
affection
in
me
.
Many
other
conducible
meanes
you
will
be
able
to
suggest
to
your selfe
.
S.
What
is
the
second
thing
here
forbidden
?
C.
Saying
to
his
brother
,
Racha
,
]
i.
e.
When
anger
breakes
out
into
contumelious
speeches
;
such
are
the
calling
him
empty
,
despicable
,
witlesse
fellow
;
for
the
word
Racha
,
is
an
Hebrew
word
,
and
signifies
vaine
or
empty
.
This
,
though
not
the
highest
kinde
of
contumely
,
is
yet
greater
then
the
former
,
and
therefore
is
here
expressed
by
the
punishment
apportioned
to
it
,
greater
then
the
former
;
as
much
as
stoning
is
a
sorer
death
then
beheading
;
for
that
is
the
meaning
of
[
he
shall
be
in
danger
of
the
Councell
,
]
the
Councell
signifying
the
Sanhedrin
,
or
the
Supreme
and
great
Senate
where
the
ordinary
punishment
was
stoning
.
And
so
the
meaning
is
,
this
is
a
greater
sinne
,
and
so
to
expect
a
greater
punishment
then
the
former
.
S.
What
is
the
third
thing
forbidden
here
?
C.
Saying
thou
foole
]
i.
e.
when
wrath
breakes
out
into
more
virulent
railings
,
all
sorts
of
which
are
here
intimated
by
this
one
word
;
and
this
being
a
greater
sinne
or
aggravation
of
causelesse
anger
then
the
former
,
is
here
described
by
the
third
kinde
of
punishment
:
which
,
though
it
were
not
in
any
legall
Court
of
judicature
,
was
yet
well
enough
knowne
among
the
Jewes
;
not
under
the
name
of
hell
fire
,
(
as
we
render
it
by
a
mistake
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
those
torments
in
hell
are
in
other
places
described
by
these
,
)
but
of
the
valley
of
Hinnom
.
The
meaning
of
which
is
this
.
Without
the
City
of
Jerusalem
,
in
the
valley
of
Hinnom
,
there
was
a
place
where
the
Iewes
sometime
,
in
imitation
of
the
Phaenicians
,
used
a
most
cruell
,
barbarous
,
kinde
of
rites
,
burnt
children
alive
,
putting
them
in
hollow
brazen
vessells
,
and
so
by
little
and
little
scalding
them
to
death
;
where
,
because
the
children
could
not
choose
but
howle
hideously
,
they
had
Timbrells
perpetually
sounding
to
drowne
that
cry
,
and
therefore
it
was
called
Tophet
,
(
from
a
word
signifying
a
Timbrell
)
and
is
described
by
the
Prophets
of
the
Old
Testament
.
This
punishment
taking
denomination
from
the
Is
.
30.
33.
place
,
that
valley
of
Hinnom
,
is
called
here
in
Greeke
by
a
word
little
differing
in
sound
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
the
Hebrew
,
and
that
word
in
the
New
Testament
,
and
ordinarily
in
sacred
Writers
Greeke
and
Latine
,
set
to
signify
hell
fire
:
because
this
was
the
best
image
or
expression
of
those
torments
conceived
there
,
that
their
knowledge
or
experience
could
represent
to
them
.
And
so
is
here
fitly
made
use
of
to
expresse
the
greatest
sin
in
this
kinde
,
by
the
greatest
punishment
that
they
could
understand
.
For
indeed
above
the
sword
and
stoning
,
there
was
no
punishment
in
use
in
the
Jewish
Courts
of
judicature
,
(
the
burning
among
them
being
not
this
of
burning
alive
,
but
the
thrusting
of
an
iron
red
hot
into
their
bowells
,
which
made
a
quicke
dispatch
of
them
)
and
therefore
to
ascend
to
the
description
of
a
third
superlative
degree
of
sinne
our
Saviour
thinkes
fit
to
use
that
mention
of
the
punishments
in
the
valley
of
Hinnom
.
S.
You
have
by
this
plenteous
discourse
on
this
word
,
prevented
my
doubt
,
which
would
have
beene
,
whether
the
last
onely
of
these
sinnes
,
and
not
the
two
former
,
make
a
Christian
liable
to
hell
fire
;
for
now
I
perceive
the
meaning
of
it
is
that
torture
in
the
valley
of
Hinnom
.
And
that
to
expresse
a
third
greater
degree
of
punishment
in
another
world
answerable
to
that
third
degree
of
sinne
;
and
that
nothing
else
is
to
be
collected
from
it
.
I
shall
onely
trouble
you
with
one
scruple
in
this
matter
,
and
that
is
,
whether
all
kind
of
calling
Racha
or
foole
,
i.
e.
all
contumelious
speaking
of
a
greater
or
lesse
degree
,
be
such
a
sinne
punishable
in
a
Christian
in
another
world
?
C.
I
shall
answer
you
▪
1.
By
interposing
one
caution
observable
in
these
words
;
It
is
not
all
using
of
those
words
,
but
that
which
is
the
effect
and
improvement
of
causelesse
immoderate
anger
;
for
you
see
they
are
here
set
as
higher
degrees
of
that
.
And
therefore
,
2.
Those
speeches
that
proceed
from
any
thing
else
,
particularly
when
they
are
spoken
by
those
to
whom
the
office
and
duty
of
chastiseing
others
belongs
,
as
Masters
,
Teachers
,
Superiours
in
any
kinde
,
(
nay
perhaps
equalls
too
,
who
in
charity
are
obliged
to
reprove
the
neighbour
,
and
not
suffer
sinne
on
him
)
And
by
them
,
1.
Done
to
that
purpose
that
they
may
by
these
goads
wake
them
out
of
a
lethargy
of
sin
;
And
againe
,
2.
Done
seasonably
,
so
as
they
be
in
prudence
most
likely
to
worke
good
effect
.
And
3.
Upon
great
and
weighty
causes
;
And
4.
without
seeking
any
thing
to
themselves
,
either
the
venting
of
inordinate
passion
;
or
the
ambition
and
vanity
of
seeming
severer
then
others
,
or
so
much
better
then
those
whom
they
thus
reproach
;
these
all
this
while
are
not
subject
to
this
censure
or
danger
.
And
of
this
nature
you
may
see
in
the
New
Testament
these
severalls
,
Ia.
2.
20.
O
vaine
man
,
i.
e.
literally
,
Racha
.
Mat.
23.
17.
The
fooles
and
the
blind
,
spoken
by
Christ
.
And
againe
,
v.
19.
and
Luk.
24.
25.
Ye
fooles
,
&c.
and
Gal.
3.
15.
O
foolish
Galatians
,
and
v.
3.
are
yee
so
foolish
?
Which
is
directly
the
other
expression
[
thou
foole
]
which
now
you
will
see
and
discerne
easily
(
if
you
consider
the
affection
of
the
Speakers
,
)
to
be
out
of
love
,
not
causelesse
inordinate
passion
,
and
so
not
liable
to
the
censure
in
this
text
.
But
then
3.
There
is
little
doubt
but
that
all
detraction
,
censoriousnesse
,
back
biting
,
whispering
,
that
so
ordinary
entertainment
of
the
world
to
busy
our selves
when
we
meete
together
in
speaking
all
the
evill
we
know
,
or
perhaps
know
not
,
of
other
men
,
is
a
very
great
sinne
here
condemned
by
our
Saviour
,
and
upon
his
advertisement
timely
to
be
turned
out
of
our
communication
;
as
being
most
constantly
against
the
rule
of
doing
as
I
would
be
done
to
;
no
man
living
being
pleased
to
be
so
used
by
others
,
as
the
detractor
useth
others
.
S.
I
beseech
God
to
lay
this
to
my
heart
,
that
by
his
assistance
I
may
be
enabled
to
suppresse
and
mortify
this
inordinate
passion
,
that
my
nature
hath
such
inclinations
unto
;
to
that
end
,
to
plant
that
meekenesse
,
and
patience
,
and
humility
,
and
charity
in
my
heart
that
may
turne
out
this
unruly
creature
;
to
arme
me
with
that
continuall
vigilance
over
my selfe
that
it
may
not
steale
upon
me
unawares
;
but
especially
to
give
me
that
power
over
my
tongue
,
that
I
may
not
fall
into
that
greater
condemnation
.
But
I
see
you
have
not
yet
done
with
this
theme
;
for
before
our
Saviour
proceeds
to
any
other
commandement
,
I
perceive
he
buildeth
somewhat
else
on
this
foundation
in
the
foure
next
verses
.
[
Therefore
if
thou
bring
thy
gift
to
the
Altar
,
&c.
]
Be
pleased
then
to
tell
me
,
1.
How
that
belongs
to
this
matter
?
And
2.
what
is
the
duty
there
prescribed
?
C.
For
the
dependance
of
that
on
the
former
,
or
how
it
belongs
to
it
,
you
will
easily
discerne
,
if
you
remember
that
old
saying
,
That
repentance
is
the
planke
to
rescue
him
that
is
cast
away
in
the
Ship-wracke
.
Our
Saviour
had
mentioned
the
danger
of
rash
anger
and
contumelies
,
&c.
And
because
through
humane
infirmity
he
supposes
it
possible
that
Disciples
or
Christians
may
thus
miscarry
,
he
therefore
addes
the
necessity
of
present
repentance
and
satisfaction
after
it
.
S.
What
is
the
duty
there
prescribed
?
C.
It
is
this
.
1.
Being
reconciled
with
the
brother
.
v.
14.
and
agreeing
with
the
adversary
,
v.
25.
i.
e.
using
all
meanes
to
make
my
peace
with
him
whom
I
have
thus
injured
.
For
the
word
[
be
reconciled
]
signifies
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
here
to
be
pacified
towards
him
,
for
he
is
not
here
supposed
to
have
injured
thee
,
for
if
he
had
,
the
anger
would
not
be
causelesse
,
but
to
pacify
him
to
regaine
his
favour
,
(
and
thus
the
word
is
used
in
the
Scripture
dialect
in
other
places
)
confessing
my
rash
anger
and
intemperate
language
,
and
offering
any
way
of
satisfaction
that
he
may
forgive
me
,
and
be
reconciled
to
me
;
which
till
he
doe
,
I
am
his
debtor
,
in
his
danger
to
attache
me
,
as
it
were
to
bring
me
before
the
Judge
,
and
he
to
deliver
me
to
the
Baily
or
Sergeant
,
and
he
to
cast
me
into
prison
,
&c.
i.
e.
This
sinne
of
mine
unretrived
by
repentance
,
will
lye
very
heavy
upon
my
score
;
and
without
satisfaction
to
the
injured
person
,
will
not
be
capable
of
mercy
or
pardon
from
Christ
:
which
danger
is
set
to
enforce
the
duty
.
The
second
part
of
the
duty
is
,
that
the
making
this
our
peace
is
to
be
preferred
before
many
other
things
,
which
passe
for
more
specious
workes
among
us
;
as
particularly
before
voluntary
oblations
,
which
are
here
meant
by
the
gift
brought
to
the
Altar
,
such
as
those
of
which
the
Law
is
given
;
Lev.
1.
2.
Not
that
the
performance
of
this
duty
is
to
be
preferred
(
being
a
duty
to
my
neighbour
)
before
piety
,
or
the
duties
of
true
Religion
toward
God
;
but
before
the
observation
of
outward
rites
,
sacrifices
,
Oblations
,
&c.
Mercy
before
sacrifice
,
Mat.
9.
13.
and
12.
7.
And
that
those
offerings
that
are
brought
to
God
with
a
heart
full
of
wrath
and
hatred
,
will
never
be
acceptable
to
him
.
Our
prayer
exprest
,
1
Tim.
2.
8.
by
[
lifting
up
of
holy
and
cleane
hands
]
must
be
without
wrath
;
or
else
like
the
Fast
,
Isa.
58.
4.
[
Ye
fast
for
strife
and
for
debate
]
and
the
long
prayers
,
Isa
.
1.
When
the
hands
were
full
of
bloud
.
]
T'
will
be
but
a
vaine
oblation
in
Gods
account
,
like
Cains
when
he
resolved
to
kill
his
brother
.
S.
Is
there
any
thing
else
you
will
commend
to
me
out
of
these
words
before
we
part
with
them
?
C.
Yes
,
1.
That
the
time
immediate
before
the
performing
of
any
holy
duty
,
of
prayer
,
of
oblation
,
of
fasting
,
of
receiving
the
Sacrament
,
&c.
is
the
fittest
and
properst
time
to
call
our selves
to
account
for
all
the
trespasses
and
injuries
we
are
guilty
of
toward
God
and
men
.
[
If
thou
bring
thy
gift
,
and
there
remembrest
,
v.
23.
]
That
it
seemes
a
season
of
remembring
.
2.
That
though
the
not
having
made
my
peace
with
those
whom
I
have
offended
,
make
me
unfit
for
any
such
Christian
performance
,
and
so
require
me
to
deferre
that
till
this
be
done
;
yet
can
it
not
give
me
any
excuse
to
leave
that
Christian
performance
undone
,
but
rather
hasten
my
performance
of
the
other
,
that
I
may
performe
this
also
.
He
that
is
not
yet
reconciled
must
not
carry
away
his
gift
,
but
leave
it
at
the
Altar
,
v.
24.
And
goe
and
be
reconciled
,
and
then
come
backe
and
offer
his
gift
.
He
that
is
not
in
charity
or
the
like
,
and
so
unfit
to
receive
the
Sacrament
,
must
not
think
it
fit
or
lawfull
for
him
to
omit
or
neglect
that
receiving
,
on
that
pretence
,
(
or
if
he
doe
,
t'
will
be
a
double
guilt
)
but
must
hasten
to
recover
himselfe
to
such
a
capacity
that
he
may
with
cleane
hands
and
heart
,
thus
come
to
Gods
table
whensoever
he
is
thus
called
to
it
.
3.
That
a
penitent
reconciled
sinner
may
have
as
good
confidence
in
his
approaches
to
God
as
any
,
[
Then
come
,
&c.
v.
24.
]
4.
That
the
putting
off
or
deferring
of
such
businesses
as
these
of
reconciliation
,
satisfaction
,
&c.
1.
Is
very
dangerous
.
And
2.
The
danger
of
them
past
reversing
,
when
it
cometh
upon
us
.
5.
That
there
is
no
way
to
prevent
this
,
but
in
time
of
life
and
health
,
quickly
,
instantly
to
doe
it
,
the
next
houre
may
possibly
be
too
late
.
Agree
quickely
whil'st
thou
art
in
the
way
,
v.
25.
6.
That
the
punishment
that
expects
such
sinners
is
endlesse
,
indeterminable
,
the
till
thou
hast
paid
,
v.
26.
is
not
a
limitation
of
time
,
after
which
thou
shalt
come
out
,
(
any
more
then
[
she
had
no
children
till
she
died
]
is
a
marke
or
intimation
of
her
having
children
after
death
)
but
a
proposall
of
a
sad
payment
which
would
never
be
done
,
the
paying
of
it
would
be
a
doing
for
ever
.
S.
I
thanke
you
for
these
supernumerary
meditations
,
I
hope
they
shall
not
be
cast
away
upon
me
.
I
shall
detaine
you
no
longer
here
,
but
call
upon
you
to
proceed
to
the
next
period
,
which
I
see
to
begin
in
like
manner
with
a
commandement
of
the
old
law
,
Thou
shalt
not
commit
adultery
;
and
the
same
introduction
to
it
which
was
to
the
former
,
[
Ye
have
heard
that
it
was
said
by
them
of
old
time
]
which
,
by
what
I
before
learn't
of
you
,
I
conclude
should
be
,
[
to
them
of
old
time
]
or
to
the
ancient
Jewes
,
Exod.
20.
14.
I
shall
propose
〈◊〉
more
scruples
in
this
matter
,
but
onely
crave
your
directions
for
the
maine
,
what
you
conceive
forbidden
here
in
that
old
Commandement
.
C.
As
in
the
former
God
by
Moses
restrained
all
the
accursed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
issues
of
one
kinde
of
sensuality
;
so
in
this
place
of
the
other
,
this
of
lust
.
And
naming
the
cheife
kinde
of
breach
,
that
of
Adultery
,
i.
e.
lying
carnally
with
a
married
woman
,
he
forbids
also
all
other
acts
of
uncleanenesse
which
are
not
conjugall
.
Thus
have
some
of
the
Jewes
themselves
interpreted
the
word
;
and
so
in
the
Scripture
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
good
Authors
,
in
common
use
,
adultery
and
fornication
are
taken
promiscuously
to
signifie
all
manner
of
uncleanenesse
.
Of
which
,
though
some
kinds
seeme
to
have
beene
permitted
the
Jewes
,
yet
this
permission
is
not
to
be
conceived
to
extend
any
farther
then
the
benefit
of
legall
impunity
,
(
not
that
they
were
lawfull
or
without
turpitude
.
)
Yea
and
that
some
kinds
of
them
were
by
their
law
severely
punished
,
you
shall
see
,
Deut.
22.
But
more
severely
by
God
himselfe
,
as
Numb
.
25.
So
that
under
the
letter
of
that
old
Commandement
are
conteined
not
onely
the
knowne
sinnes
of
adultery
and
fornication
,
but
all
other
kind
of
filthinesse
mentioned
Rom.
1.
24
,
26
,
27.
&
v.
29.
Where
there
are
foure
words
which
seem
to
conteine
all
sorts
of
it
under
them
:
[
](A45443-e39190-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Fornication
,
[
](A45443-e39220-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Villainy
,
[
](A45443-e39250-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Immoderate
desire
,
[
](A45443-e39280-b)d
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
Naughtinesse
:
And
so
againe
,
2
Cor.
12.
21.
Vncleanenesse
.
fornication
,
lasciviousnesse
,
and
Gal.
5.
19.
Adultery
,
fornication
,
uncleanenesse
,
lasciviousnesse
,
and
idolatry
.
Which
last
word
in
that
and
other
places
,
seemes
a
word
meant
to
conteine
all
such
kinde
of
sinnes
under
it
,
because
they
were
so
ordinary
in
the
Idolatrous
mysteries
of
the
Heathens
;
most
of
their
rites
and
secrets
of
their
religion
,
being
the
practice
of
these
filthy
sinnes
.
So
Eph.
4.
19.
&
5.
3.
in
both
which
places
,
as
also
before
,
Rom.
1.
29.
&
Col.
3.
5.
The
word
there
rendred
Covetousnesse
in
the
three
latter
and
greedinesse
in
the
first
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
that
irregular
desire
;
and
so
those
Heathenish
sins
which
here
also
,
Col.
3.
5.
are
called
Idolatry
,
I
would
not
give
you
any
more
particular
account
of
these
sinnes
,
but
desire
God
to
fortify
you
with
all
care
and
vigilance
against
them
,
grounded
in
a
sence
of
hatred
and
detestation
of
them
,
as
of
the
greatest
reproach
to
your
nature
,
greivance
to
the
Spirit
of
God
,
defamation
of
Christianity
where
ever
they
are
to
be
found
,
and
the
sinnes
of
such
a
nature
,
that
when
they
are
once
in
any
kinde
indulged
to
,
they
are
apt
to
breake
out
into
all
the
basenesse
and
vilenesse
in
the
world
;
and
that
in
breife
,
are
called
by
Saint
Peter
,
abominable
idolatrie
,
1
Pet.
4.
3.
S.
The
Good
Lord
of
all
purity
by
the
power
of
his
sanctifying
grace
proserve
me
from
all
such
taints
,
to
be
a
Temple
for
the
Holy
Ghost
.
But
what
else
is
reducible
to
this
Commandement
of
the
law
?
C.
1.
All
desires
of
these
sins
consented
to
,
although
they
break
not
out
into
act.
2.
All
morose
thoughts
i.
e.
dwelling
or
insisting
on
that
image
,
or
phansying
of
such
uncleane
matter
with
delectation
.
3.
The
feeding
my
lust
with
luxurious
diet
,
inflaming
wines
,
&c.
or
other
such
fewell
and
accentives
of
it
,
&c.
S.
What
now
hath
Christ
added
to
this
old
prohibition
?
C.
You
have
it
in
these
words
,
That
whosoever
looketh
after
a
woman
to
lust
after
her
,
hath
committed
adultery
with
her
already
in
his
heart
.
S.
What
is
the
meaning
of
that
?
C.
That
he
that
so
lookes
,
&c.
1.
Signifies
his
heart
to
be
adulterous
,
though
himself
be
not
,
either
through
want
of
opportunity
,
&c.
2.
That
he
shall
by
Christ
be
censurable
as
the
adulterer
under
the
law
.
S.
But
what
is
the
full
importance
of
looking
on
a
woman
to
lust
?
C.
It
is
not
to
looke
to
that
end
that
I
may
lust
,
(
as
some
are
willing
to
interpret
here
;
by
this
meanes
making
the
looking
sinfull
onely
in
order
to
that
end
,
that
lusting
;
without
designing
of
which
they
conceive
the
looking
it selfe
will
be
no
fault
)
but
either
to
looke
so
long
till
I
lust
,
or
else
to
satisfy
my
lust
(
though
not
with
the
yeilding
to
the
corporall
pollution
,
yet
)
so
farre
as
to
feed
my
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
as
Chrysostome
reades
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
eye
,
to
gaze
,
to
dwell
on
the
beauty
of
other
women
.
I
shall
give
it
you
in
the
language
of
the
Fathers
who
have
thus
interpreted
it
.
He
that
stands
and
lookes
earnestly
,
Theoph.
He
that
makes
it
abusinesse
to
looke
earnestly
upon
gallant
bodies
and
beautifull
faces
,
that
hunts
after
them
,
and
feeds
his
minde
with
the
spectacle
,
that
nailes
his
eyes
to
handsome
faces
.
Chrys.
And
againe
,
Not
he
that
desires
that
he
may
commit
folly
,
but
lookes
that
he
may
desire
.
And
againe
,
God
hath
given
thee
eyes
that
seeing
the
creatour
thou
mayest
glorifie
him
and
admire
him
.
As
therefore
there
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
an
immoderation
and
fault
in
anger
,
so
in
looking
.
If
(
saith
he
)
thou
wilt
looke
and
be
delighted
looke
upon
thine
owne
wife
,
and
love
her
continually
;
but
if
thou
lookest
after
other
beauties
,
thou
dost
both
wrong
her
,
letting
thy
eyes
rove
otherwhere
;
and
thou
wrongest
her
whom
thou
lookest
on
,
medling
with
her
illegally
:
For
though
thou
touchest
her
not
with
thy
hand
,
yet
with
thy
eyes
thou
doest
.
To
this
Saint
Peter
referres
,
2
Pet.
2.
14.
Eyes
full
of
adultery
;
there
being
an
adulterous
looke
as
well
as
an
adulterous
embrace
;
the
former
forbidden
by
Christ
,
as
well
as
the
latter
by
Moses
.
S.
I
had
not
thought
this
prohibition
of
Christs
had
beene
so
severe
,
but
seeing
it
is
the
opinion
of
the
ancient
Fathers
,
that
the
words
are
thus
to
be
interpreted
,
and
that
the
feeding
of
the
eye
,
yeilding
to
satisfy
that
with
unlawfull
objects
,
the
beauty
of
any
but
our
owne
wives
,
and
the
stirring
up
of
fire
within
,
which
is
apt
to
be
kindled
by
that
meanes
,
is
here
forbidden
,
I
shall
no
longer
doubt
of
it
,
but
resolve
,
and
with
Job
make
a
Covenant
with
my
eyes
that
I
will
not
behold
a
maide
,
i.
e.
please
my selfe
with
the
contemplation
of
her
beauty
;
and
the
Lord
give
me
grace
to
make
good
this
resolution
.
But
then
if
it
be
a
fault
thus
to
behold
,
will
it
not
be
so
also
in
the
woman
that
is
thus
beheld
,
(
as
the
patient
in
adultery
sinnes
as
well
as
the
agent
)
especially
if
she
take
as
great
pleasure
in
that
,
and
decke
and
set
her selfe
out
to
that
end
that
she
may
be
thus
look't
on
?
C.
Saint
Chrysostome
answers
that
question
also
,
that
it
is
a
great
fault
,
and
a
kind
of
Adultery
in
that
woman
,
that
thus
not
onely
exposes
and
prostitutes
her selfe
to
the
eyes
of
men
,
but
so
dresses
and
sets
her selfe
out
,
and
calls
to
her
the
eyes
of
all
men
;
if
she
strike
not
,
wound
not
others
,
she
shall
yet
be
punished
,
for
she
hath
mixt
the
potion
,
prepared
the
poison
,
though
she
hath
not
given
the
cup
to
drinke
;
yes
,
and
hath
done
that
too
,
though
none
be
found
that
will
drinke
of
it
.
It
seemes
a
peice
of
Christian
chastity
there
is
required
of
women
in
this
kinde
,
that
is
not
generally
thought
of
.
S.
I
shall
trouble
you
no
longer
with
this
matter
,
onely
I
desire
to
know
,
what
the
two
other
verses
in
this
period
,
of
the
eye
and
hand
offending
thee
,
have
to
doe
in
this
matter
?
C.
They
are
the
preventing
of
an
objection
,
after
this
manner
,
upon
the
giving
of
that
severe
prohibition
,
men
will
be
apt
to
object
.
O
but
't
is
hard
not
to
love
that
which
is
beautifull
,
and
not
to
behold
what
is
loved
.
To
this
foreseene
objection
he
answers
before
hand
;
'T
is
hard
and
unpleasant
indeed
,
but
more
unpleasant
sure
to
be
a
frying
in
hell
.
T'
were
better
to
put
the
very
eye
out
of
the
head
,
to
cut
off
the
hand
,
even
that
which
were
most
usefull
and
honourable
,
then
to
be
cast
into
hell
.
Much
more
when
that
is
not
required
to
cut
off
,
or
pull
out
those
members
,
but
onely
to
turne
away
the
eye
from
the
alluring
object
,
to
keepe
the
hand
from
immodest
touches
,
nay
,
(
saith
Chrysostome
)
This
is
a
most
mild
and
soft
precept
;
it
would
have
beene
much
more
hard
,
if
he
had
given
command
to
converse
with
and
looke
curiously
on
women
,
and
then
to
absteine
from
them
.
S.
But
what
hath
the
hand
to
doe
with
that
businesse
of
looking
?
C.
The
mention
of
it
is
by
way
of
analogy
or
reduction
to
that
former
precept
,
and
doth
imply
that
that
former
prohibition
of
looking
is
to
be
extended
to
all
other
things
of
the
like
nature
;
all
libidinous
touches
,
&c.
and
whosoever
absteines
from
the
grosser
act
,
and
yet
indulgeth
himselfe
such
pleasures
as
these
with
any
but
his
owne
wife
,
sinnes
also
against
this
law
of
Christ
.
S.
§
7
Shall
we
now
hasten
to
the
third
law
here
mentioned
.
It
is
about
Divorce
.
What
was
the
state
of
this
businesse
under
the
law
?
C.
The
ten
Commandements
mention
nothing
of
it
,
and
therefore
you
see
the
proemiall
forme
is
changed
;
not
as
before
[
Ye
have
heard
that
it
hath
beene
said
to
them
of
old
]
(
the
character
of
the
Commandements
)
but
onely
,
[
It
hath
been
said
]
which
notes
that
there
is
somewhat
in
Moses
his
writings
about
it
,
though
not
in
the
Tenne
Commandements
.
And
what
that
is
,
you
will
see
,
Deut.
24.
1.
to
the
fifth
,
to
this
purpose
,
That
he
that
hath
married
a
wife
and
likes
her
not
for
some
uncleanenesse
which
he
hath
found
in
her
,
he
is
permitted
to
give
her
a
bill
of
divorcement
,
and
send
her
out
of
his
house
:
and
in
that
case
she
may
marry
againe
;
and
though
her
second
husband
do
so
too
,
or
dye
,
yet
the
former
husband
not
permitted
to
take
her
againe
for
his
wife
.
Now
that
which
was
there
said
,
is
no
justification
of
that
giving
a
bill
of
Divorcement
upon
any
occasion
,
save
onely
that
of
fornication
,
(
as
appeares
by
Christs
testimony
,
Mat.
19.
3.
to
the
10th
.
)
But
an
indulgence
of
legall
impunity
granted
to
the
Jews
,
Because
of
the
hardnesse
of
their
hearts
,
i.
e.
Because
they
were
such
an
unruly
stubborne
people
that
if
they
should
have
incurred
punishment
from
the
Magistrate
by
putting
away
a
wife
which
they
liked
not
,
they
would
have
beene
likely
to
have
killed
those
hated
wives
,
that
so
they
might
freely
have
married
againe
.
So
againe
,
Mark
.
10.
4
,
5.
Where
though
it
be
called
a
precept
,
v.
5.
yet
but
a
sufferance
,
v.
4.
i.
e.
a
precept
of
permission
,
or
a
law
that
this
shall
be
tolerated
without
incurring
of
legall
punishment
.
Or
if
he
,
contrary
to
law
and
justice
,
doe
put
her
away
,
then
the
precept
is
,
that
he
give
her
a
Bill
of
Divorcement
in
her
hand
.
Nothing
in
the
whole
action
,
precept
,
but
that
it
was
thus
in
the
Old
Testament
;
(
onely
a
permission
or
not
punishing
of
such
divorces
)
may
appeare
by
Mal.
2.
16.
The
Lord
saith
,
That
[
he
hateth
putting
away
]
speaking
,
as
the
context
shewes
,
not
of
every
kind
of
Divorce
,
but
particularly
of
the
putting
away
a
wife
for
barrennesse
,
without
other
default
;
of
which
the
Prophet
brings
in
the
women
complaining
,
and
to
shew
the
unjustice
of
it
,
seuseth
the
example
of
Abraham
,
under
the
title
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
one
,
v.
10.
who
desiring
issue
and
having
none
,
would
not
yet
put
away
his
wife
.
S.
What
doth
Christ
now
in
his
new
Law
,
in
this
matter
?
C.
He
recalls
that
old
indulgence
or
permission
;
for
coming
now
to
give
more
grace
then
the
law
brought
with
it
to
the
Jewes
,
he
thinkes
not
fit
to
yeild
so
much
to
the
hardnesse
of
mens
hearts
,
as
to
remit
them
from
legall
punishments
here
,
if
they
shall
use
that
liberty
so
contrary
to
the
vow
of
wedlocke
;
and
therefore
in
Christian
Common-wealths
leaves
the
punishing
of
such
offenders
as
free
as
it
had
beene
among
the
Jewes
,
had
it
not
beene
for
that
sufferance
.
As
for
the
sinne
and
consequent
punishment
of
it
in
another
world
,
though
he
need
not
ampliate
that
,
(
there
having
not
beene
any
such
priviledge
of
immunity
before
to
the
Jewes
,
onely
such
punishments
,
according
to
the
nature
of
the
Old
Testament
,
not
so
explicitely
spoken
of
)
yet
he
seemes
to
intimate
it
in
saying
,
[
He
causeth
her
to
commit
adultery
,
and
him
that
marries
her
]
which
sure
is
punishable
in
another
world
by
that
punishment
which
awaits
adulterers
themselves
;
and
if
after
such
divorcement
he
himselfe
marry
againe
,
he
committeth
adultery
,
and
is
in
that
name
liable
,
Matth.
19.
3.
S.
But
what
,
is
no
kinde
of
Divorce
lawfull
now
under
Christ
?
C.
Yes
,
clearely
,
that
which
is
here
named
in
case
of
fornication
i.
e.
If
the
wife
prove
false
to
the
husbands
bed
,
and
take
in
any
other
man
,
t'
will
then
be
lawfull
by
Christs
law
for
the
husband
to
give
her
a
Bill
of
Divorce
,
i
e.
legally
to
sue
it
out
,
and
so
put
her
away
.
The
reason
being
because
of
the
great
inconveniences
and
mischeifes
that
such
falsenesse
brings
into
the
family
;
children
of
anothers
body
to
inherit
with
(
or
perhaps
before
)
his
owne
,
&c.
which
sort
of
reasons
it
is
that
this
matter
of
Divorce
now
under
Christ
,
is
cheifely
built
on
,
(
and
not
,
as
might
be
imagined
,
that
of
the
conjugall
contract
,
for
that
being
mutuall
,
would
as
well
make
it
lawfull
for
the
wife
to
put
away
the
husband
,
which
is
no
where
permitted
in
the
Old
or
New
Testament
)
this
liberty
being
peculiar
to
the
husband
against
the
wife
,
and
not
common
to
the
wife
against
her
husband
,
because
I
say
those
family
inconveniences
doe
not
follow
the
falsenesse
of
the
husband
,
as
they
doe
that
of
the
wife
;
to
which
may
be
also
added
one
other
,
because
the
wife
hath
by
promise
of
obedience
made
her selfe
a
kinde
of
subject
,
and
own'd
him
a
Lord
,
and
so
hath
none
of
that
authority
over
him
(
an
act
of
which
,
putting
away
seemeth
to
be
)
which
he
by
being
Lord
hath
over
her
.
S.
Is
there
no
other
cause
of
Divorce
now
legall
among
Christians
,
but
that
in
case
of
fornication
?
C.
I
cannot
define
any
because
Christ
hath
named
no
other
.
S.
But
me
thinkes
there
is
a
place
in
Saint
Paul
,
1
Cor.
7.
12.
from
whence
I
might
conclude
that
Christ
hath
named
some
other
.
For
when
Saint
Paul
saith
that
the
brother
,
i.
e.
beleever
,
having
an
unbeleiving
wife
,
if
she
be
willing
to
live
with
him
,
he
must
not
put
her
away
,
he
prefaceth
it
in
this
manner
:
To
the
rest
speake
I
,
not
the
Lord.
Whence
I
inferre
,
that
in
Saint
Paul
'
s
opinion
Christ
had
not
then
said
that
unbeleife
was
not
a
lawfull
cause
of
Divorce
;
and
consequently
I
conclude
that
Christ
had
left
place
for
some
other
cause
beside
fornication
,
and
therefore
I
should
ghesse
that
the
naming
of
fornication
here
was
not
exclusive
to
all
other
causes
,
but
onely
to
those
that
were
inferiour
to
it
,
(
and
that
would
make
it
contrary
enough
to
what
was
by
Moses
permitted
,
to
wit
,
[
for
every
cause
]
Mat.
19.
13.
)
and
that
if
there
should
be
found
any
other
cause
as
great
as
that
,
it
might
be
conceived
comprehended
under
that
example
named
of
fornication
;
and
then
I
shall
be
bold
to
interpose
my
opinion
,
that
sure
if
the
wife
should
attempt
to
poison
,
or
otherwise
to
take
away
the
life
of
the
husband
,
this
would
be
as
unsupportable
an
injury
as
adultery
,
and
so
as
fit
a
cause
of
a
Divorce
,
as
that
.
C.
You
have
proposed
an
objection
of
some
difficulty
.
I
must
apply
answer
to
it
by
dividing
it
into
parts
,
and
making
my
returnes
severally
.
1.
That
in
that
place
,
1
Cor.
7.
if
the
words
[
speake
I
,
not
the
Lord
]
did
belong
to
the
words
immediately
following
,
to
wit
,
those
which
you
name
,
your
collection
from
thence
would
be
reasonable
.
But
I
conceive
they
belong
rather
to
the
15
verse
precisely
,
That
in
case
the
unbeleiver
will
not
live
with
the
beleiver
,
then
upon
her
or
his
departure
,
the
beleiver
,
man
or
woman
,
shall
not
be
in
bondage
,
(
i.
e.
constreined
to
live
unmarried
,
)
but
may
freely
marry
in
this
case
:
and
of
this
it
may
truly
be
said
,
That
Christ
had
said
nothing
;
and
so
,
This
speake
I
,
not
the
Lord
.
Now
that
this
stands
so
farre
from
that
preface
,
falls
out
,
because
when
the
Apostle
had
resolved
to
say
this
,
that
he
might
say
it
seasonably
,
it
was
necessary
for
him
to
premise
those
other
cases
,
v.
12
,
13.
and
give
a
reason
for
them
,
v.
14.
and
then
this
,
v.
15.
would
come
in
intelligibly
.
If
this
interpretation
be
acknowledged
,
then
the
ground
of
the
whole
objection
is
taken
away
.
And
if
it
be
objected
againe
,
that
by
that
liberty
of
Saint
Pauls
,
the
woman
beleiver
being
put
away
by
the
infidell
husband
,
is
permitted
to
marry
againe
,
which
seemes
contrary
to
Christs
saying
,
That
he
that
putteth
her
away
except
in
case
of
fornication
,
causeth
her
to
commit
adultery
,
and
whosoever
shall
marry
her
committeth
adultery
.
For
if
in
any
case
but
fornication
she
be
caused
to
commit
adultery
,
and
he
that
marries
her
commit
adultery
,
how
in
this
other
case
of
unbeleife
is
she
free
to
marry
?
To
this
I
answer
also
.
1.
That
if
all
this
be
granted
,
't
will
yet
be
nothing
to
the
present
purpose
;
for
it
concludes
onely
against
Saint
Pauls
judgment
;
that
he
did
contrary
to
Christs
in
giving
this
liberty
,
not
that
Christ
had
said
this
,
which
Saint
Paul
saith
,
he
had
not
said
,
which
is
the
onely
thing
that
this
objection
is
built
on
.
But
then
,
2.
Though
that
which
Saint
Paul
here
saith
,
be
somewhat
which
Christ
hath
not
said
before
,
and
so
an
example
of
[
I
,
not
the
Lord
]
yet
't
is
not
opposite
or
contrary
to
what
Christ
had
said
;
for
though
Christ
say
,
that
he
that
divorces
(
not
for
fornication
)
causeth
his
wife
to
commit
adultery
;
yet
sure
his
meaning
is
onely
that
as
much
as
in
him
lyes
,
he
causeth
her
,
by
putting
her
to
some
ill
exigents
,
which
may
perhaps
tempt
her
to
harlotry
;
but
not
that
he
forceth
her
to
this
,
infallibly
or
irresistibly
;
for
sure
't
is
possible
one
who
is
so
divorced
,
may
live
chast
;
yea
and
though
she
have
leave
to
marry
,
live
single
ever
after
.
And
that
is
the
meaning
of
that
phrase
,
[
causeth
her
to
commit
adultery
.
]
You
may
be
assured
by
this
,
that
Christ
mentions
it
onely
as
an
aggravation
of
the
mans
fault
,
who
by
this
puts
her
on
that
hazard
,
of
which
he
is
no
whit
lesse
guilty
,
though
she
resist
that
temptation
,
and
escape
that
danger
.
And
for
that
part
of
our
Saviours
speech
,
[
he
that
marries
her
that
is
divorced
,
commits
adultery
]
it
belongs
not
to
the
matter
,
for
that
[
her
]
there
,
is
not
[
her
]
that
is
divorced
for
some
other
cause
;
for
she
having
merited
nothing
,
no
reason
that
she
should
be
punished
by
that
bondage
;
or
consequently
that
he
that
marries
her
,
being
now
free
,
should
be
thought
to
offend
;
but
the
[
her
]
is
she
that
is
divorc't
for
fornication
,
and
of
such
an
one
it
is
very
reasonable
on
both
sides
,
though
the
truth
is
,
Christ
had
affirmed
nothing
of
it
.
Thus
you
see
the
place
to
the
Corinthians
cleared
.
I
shall
onely
,
(
by
the
way
,
)
adde
,
that
v.
12.
those
words
[
to
the
rest
]
seeming
to
be
opposed
to
the
[
the
married
]
v.
10.
as
though
he
spake
now
to
the
rest
,
i.
e.
those
that
are
unmarried
,
is
a
mistake
caused
by
the
English
Translation
,
for
those
that
v.
12.
he
speakes
to
,
are
married
also
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
would
better
be
rendred
,
for
the
rest
,
or
[
to
the
rest
]
referring
not
to
persons
,
but
things
,
[
concerning
the
rest
.
]
Having
answered
now
your
first
part
of
the
objection
,
I
proceed
to
the
second
,
and
answer
,
that
there
were
againe
some
reason
in
the
inference
,
if
first
,
Saint
Paul
had
thus
affirmed
,
(
which
we
have
shewed
he
did
not
.
)
And
2.
There
could
be
produced
any
cause
so
justifiable
for
Divorce
,
as
Adultery
is
.
But
of
this
I
am
perswaded
that
there
can
nonebe
produced
because
in
all
considerations
none
is
so
great
and
so
irreparable
an
injury
,
as
this
;
none
that
repentance
can
so
little
set
right
againe
,
the
possibility
of
which
is
one
great
reason
why
other
injuries
are
not
thought
fit
by
Christ
to
be
matter
of
Divorce
.
For
though
it
be
possible
some
other
sins
may
be
as
great
or
greater
then
adultery
,
(
as
idolatry
,
heathenisme
,
for
example
)
yet
because
this
is
not
so
contrary
to
,
and
destructive
of
the
conjugall
state
,
therefore
't
is
not
thought
fit
to
cause
Divorce
,
by
Saint
Paul
,
(
nor
as
appeares
,
by
Christ
neither
)
though
to
cause
damnation
,
(
which
is
farre
greater
punishment
then
Divorce
)
it
be
aboundantly
sufficient
.
As
for
the
having
attempted
the
life
of
the
husband
,
(
which
leades
me
to
answer
the
last
part
of
the
objection
)
I
shall
make
no
doubt
to
say
this
is
not
equall
to
the
having
committed
adultery
.
For
first
,
It
appeares
that
though
it
was
attemped
,
yet
it
was
not
acted
,
(
for
if
it
had
,
that
would
have
made
a
reall
divorce
indeed
)
and
the
attempt
,
1.
Is
not
so
punishable
,
as
the
act
;
And
2.
It
may
by
repentance
be
repaired
againe
,
and
the
rest
of
the
life
be
the
more
happy
and
comfortable
with
such
a
penitent
wise
;
and
this
very
possibility
is
considerable
:
and
that
that
was
the
reason
why
the
beleiving
husband
is
advised
not
to
put
away
the
unbeleeving
wife
,
[
for
he
knowes
not
whether
he
may
not
convert
and
save
the
heathen
wife
by
living
with
her
]
hath
place
here
also
.
To
this
purpose
I
will
tell
you
a
story
,
of
a
Master
and
Servant
,
which
you
may
accommodate
to
an
husband
and
wife
.
Les
Digueirs
,
after
Constable
Videl
in
the
life
of
Les
Digue●rs
.
of
France
,
had
learn't
that
his
man
that
served
him
in
his
chamber
,
was
corrupted
to
kill
him
:
being
in
his
chamber
with
him
,
and
none
else
,
he
gives
him
a
sword
and
dagger
in
his
hand
,
and
takes
another
himselfe
;
then
speakes
thus
to
him
,
You
have
beene
my
servant
long
,
and
a
gallant
fellow
,
why
would
you
be
so
base
as
to
undertake
to
kill
me
cowardly
?
here
be
weapons
,
let
it
be
done
like
a
man
:
and
so
offered
to
fight
with
him
;
The
servant
fell
at
his
feete
,
confessed
his
vile
intention
,
begged
pardon
,
promised
unfeined
reformation
.
His
Master
pardoneth
him
,
continues
him
in
place
of
daily
trust
in
his
chamber
,
he
never
hath
treacherous
thought
against
him
after
.
So
you
see
this
crime
may
be
repaired
againe
,
and
no
danger
in
not
divorcing
.
But
then
2.
If
there
were
danger
of
being
killed
still
,
yet
may
the
inconvenience
of
living
with
one
who
hath
beene
false
to
the
bed
,
be
beyond
that
.
Love
is
strong
as
death
,
jealousy
cruell
as
the
grave
;
the
coles
thereof
are
coles
of
fire
,
which
hath
a
most
vehement
flame
,
saith
Solomon
.
And
if
that
be
thus
caused
,
what
a
hell
is
that
mans
life
?
and
that
is
farre
worse
then
death
,
especially
then
the
meere
danger
of
it
;
and
beside
,
if
she
also
have
repented
of
her
fornication
,
and
the
husband
be
satisfied
that
she
hath
so
;
yet
the
disgrace
of
having
beene
so
used
,
and
perhaps
the
continuall
presence
of
a
base
brat
in
the
family
will
be
yet
more
unsupportable
then
that
possible
danger
of
loosing
a
life
.
For
you
see
how
ordinary
it
is
for
men
to
contemne
their
lives
,
to
endanger
,
nay
oft
actually
to
loose
them
rather
then
part
with
reputation
or
any
such
trifling
comfort
of
life
;
on
this
maxime
of
the
naturall
mans
,
that
't
is
better
to
dye
then
live
miserably
or
infamously
.
And
though
Christianity
curbe
that
gallantry
of
the
world
,
yet
still
it
commands
us
to
contemne
life
when
it
cometh
in
competition
with
obedience
to
him
;
which
here
it
doth
,
or
may
doe
,
if
Christ
command
(
as
his
words
affirme
he
doth
)
this
not-divorcing
for
any
kinde
of
cause
,
but
fornication
.
The
same
might
be
said
in
divers
other
things
where
we
are
apt
to
interpose
the
excuse
of
extreme
necessity
(
i.
e.
danger
of
loosing
our
lives
)
when
we
are
not
inclined
to
doe
what
God
bids
us
doe
.
Where
1.
If
we
did
thus
dye
,
it
were
martyrdome
,
and
that
the
greatest
preferment
of
a
Christian
.
2.
Seeing
't
is
but
danger
,
and
not
certaine
death
,
we
may
well
entrust
our
lives
in
Gods
hands
by
doing
what
he
bids
us
;
and
thinke
our
lives
safest
when
so
ventur'd
.
And
so
I
have
satisfied
your
scruples
.
S.
Other
scruples
in
this
matter
of
divorce
I
thinke
I
could
make
to
you
;
but
I
hope
neither
you
nor
I
by
the
blessing
of
God
shall
ever
have
occasion
to
make
use
of
the
knowledge
of
such
niceties
.
§
8
Of
Swearing
.
I
shall
hasten
you
to
that
next
period
which
conteines
a
prohibition
so
necessary
to
be
instilled
into
young
men
,
least
the
sinne
get
in
fashion
,
and
that
roote
so
deepe
in
them
that
't
will
not
suddenly
be
weeded
out
,
and
that
is
of
Swearing
.
Be
pleased
therefore
after
Christs
method
in
delivering
,
and
yours
formerly
in
expounding
,
to
tell
me
the
meaning
of
the
old
Commandement
which
by
the
stile
of
the
preface
,
[
Ye
have
heard
that
it
hath
beene
said
to
them
of
old
time
]
I
collect
to
be
the
third
of
the
ten
Commandements
?
C.
The
first
part
of
it
,
[
Thou
shalt
not
forsweare
thy selfe
]
is
clearely
the
third
Commandement
;
but
the
latter
part
[
But
shalt
performe
to
the
Lord
thine
oathes
]
is
taken
out
of
other
places
of
the
law
,
to
explaine
the
meaning
of
the
former
,
and
to
expresse
it
to
be
,
as
literally
it
sounds
,
against
perjury
,
or
non-performance
of
promissiory
oathes
;
S.
But
the
third
Commandement
is
in
Exodus
,
[
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
]
is
that
no
more
,
then
[
Thou
shalt
not
forsweare
thy selfe
?
]
C.
No
more
undoubtedly
,
if
either
Christ
may
judge
,
who
here
saith
so
;
or
the
importance
of
the
words
in
the
originall
be
observed
.
For
to
take
or
lift
up
the
name
of
God
,
is
an
Hebrew
stile
,
to
sweare
;
and
the
word
[
vaine
]
and
[
false
]
is
all
one
,
as
1
the
Hebrew
writers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
generally
acknowledge
,
2.
that
of
idle
word
enforceth
,
Matt.
12.
36.
being
there
applyed
to
that
not
only
vaine
but
false
speech
v.
24.
[
He
casts
out
Divells
by
the
Prince
of
Divels
]
3.
Because
the
very
word
that
Exod.
20.
7.
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rendred
vaine
in
the
third
commandement
,
is
used
Deut.
5.
18.
in
the
ninth
commandement
for
(
and
is
so
rendred
by
us
)
false
witnesse
.
and
so
Ps.
24.
4.
lifting
up
the
soule
unto
vanity
(
that
phrase
of
lifting
up
the
soule
,
referring
to
that
forme
of
swearing
by
the
life
)
is
exprest
in
the
next
words
,
sworne
deceitfully
.
By
all
which
't
is
cleare
,
that
to
take
Gods
name
in
vaine
is
to
forsweare
ones
selfe
.
S.
But
is
nothing
else
reducible
to
this
old
Commandement
?
C.
Swearing
simply
taken
,
is
not
reducible
,
for
besides
that
Oecumemus
the
expresse
words
of
Moses
plainely
permit
it
,
thou
shalt
sweare
by
his
name
Deut.
6.
13.
10.
20.
The
fathers
say
plainely
,
that
to
sweare
under
Moses
was
lawfull
.
Yet
perhaps
foolish
,
wanton
,
(
sure
prophane
blasphemous
)
using
of
God's
name
may
be
resolved
to
be
there
forbidden
by
reduction
.
S.
What
then
hath
Christ
superadded
to
the
old
Commandement
?
C.
A
totall
universall
prohibition
of
swearing
itselfe
,
making
that
as
unlawfull
now
,
as
perjury
was
before
.
S.
Are
no
kind
of
oaths
lawfull
now
to
a
Christian
?
C.
That
you
may
discerne
this
matter
clearely
and
distinctly
,
you
must
marke
two
circumstances
in
our
Saviour's
Speech
,
1.
That
phrase
v.
37.
but
but
let
your
communication
,
&c.
]
from
whence
one
universall
rule
you
may
take
,
that
to
sweare
in
ordinary
communication
,
or
discourse
,
or
conversation
,
is
utterly
unlawfull
.
2.
You
may
apply
our
Saviour's
prohibition
to
the
particular
matter
of
Moses
his
law
forementioned
,
and
that
was
of
promissory
(
not
assertory
)
oaths
;
and
then
adding
to
that
the
importance
of
the
word
[
sweare
]
as
it
differs
from
adjuration
,
or
being
sworne
,
taking
an
oath
administred
by
those
who
are
in
authority
,
you
have
then
a
second
rule
,
That
all
voluntary
,
but
especially
promissary
oaths
,
are
utterly
unlawfull
now
for
a
Christian
.
S.
What
do
you
meane
by
voluntary
oaths
?
C.
This
,
that
no
other
impellent
but
my selfe
,
or
my
owne
worldly
gaine
or
interest
extort
from
me
:
for
of
these
you
must
resolve
,
that
if
my
oath
be
not
either
for
the
glory
of
God
,
(
as
Saint
Pauls
oath
Rom.
1.
9.
Gal.
1.
28.
&c.
which
were
to
stand
upon
record
to
posterity
and
to
confirme
the
truth
of
God
,
being
in
his
Epistles
,
whereas
in
all
the
story
of
his
conversation
in
the
Acts
we
never
find
that
he
did
sweare
,
)
Or
for
the
good
of
my
Neighbour
,
(
wherein
generally
I
as
a
private
man
am
not
to
be
judge
,
but
to
submit
to
the
judgement
of
the
Magistrate
legally
calling
me
to
testify
my
conscience
,
or
to
enter
into
some
oath
for
the
good
and
peace
of
the
publicke
)
or
some
such
publick
consideration
,
but
only
for
my
owne
interest
&c.
it
is
utterly
unlawfull
.
S.
Why
did
you
adde
,
but
especially
promissory
oathes
?
C.
Because
those
are
most
clearely
heare
forbidden
both
by
the
aspect
these
words
have
in
the
precedent
,
thou
shalt
performe
thy
oathes
,
and
by
the
precept
of
Saint
James
in
that
matter
.
c.
5.
12.
Let
your
yea
,
be
yea
;
and
your
nay
,
nay
;
i.
e.
let
your
promises
and
performances
be
all
one
,
(
the
first
yea
referring
to
the
promise
,
the
second
to
performance
)
which
he
there
mentions
as
a
meanes
to
make
all
promissory
oathes
unnecessary
;
for
he
that
is
so
just
in
performing
his
word
,
there
will
be
no
need
of
his
oath
,
and
he
that
doth
use
oaths
in
that
matter
may
be
in
danger
to
fall
into
lying
or
false
speaking
,
which
is
the
meaning
of
those
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
we
there
render
lest
you
fall
into
condemnation
.
S.
What
is
the
meaning
of
those
severalls
that
follow
,
Neither
by
heaven
.
&
c
?
Nay
it
not
be
,
that
I
must
not
sweare
by
them
,
but
only
by
God
?
Or
not
sweare
falsely
,
so
much
as
by
them
?
C.
No
,
but
clearely
this
,
that
those
lesser
oaths
taken
in
by
some
in
civility
to
God
,
whom
they
would
not
invoke
in
small
matters
,
but
yet
would
use
this
liberty
of
swearing
by
other
inferiour
things
,
are
now
utterly
unlawfull
;
a
Christian
must
not
use
any
of
those
.
Because
every
of
these
are
creatures
of
God
(
whose
whole
being
consists
in
reference
to
him
)
and
not
to
be
subjected
to
their
lust
to
be
tost
and
defamed
by
their
unnecessary
oathes
.
S.
What
is
meant
by
the
positive
precept
in
the
close
,
[
but
let
your
communication
be
yea
yea
,
nay
nay
.
]
Is
it
,
as
you
expounded
Saint
James
[
Let
your
yea
be
yea
,
&c.
]
i.
e.
let
your
promises
and
performances
be
answerable
to
one
another
?
C.
No
,
there
is
difference
betwixt
the
phrases
,
Let
your
yea
be
yea
signifies
that
,
(
as
on
on
the
other
side
,
yea
and
nay
,
signifies
lovity
,
2
Cor.
1.
19.
)
But
let
your
communication
be
yea
yea
,
is
this
,
in
ordinary
discourse
you
may
use
an
affirmation
(
that
is
one
yea
)
and
if
occasion
require
an
asseveration
(
that
is
another
yea
,
)
and
so
againe
a
negation
and
a
phrase
of
some
vehemence
(
as
a
redoubling
)
to
confirme
it
(
that
is
nay
nay
:
)
and
this
will
serve
as
a
good
usefull
meanes
to
prevent
the
use
of
swearing
,
by
assigning
to
that
purpose
,
some
such
asseveration
which
will
serve
as
well
,
and
therefore
Christ
doth
not
only
forbid
any
more
then
this
,
but
in
a
manner
direct
to
the
use
of
this
,
as
that
which
will
help
us
to
performe
his
precept
.
S.
There
is
yet
one
thing
behind
,
the
reason
that
this
is
back't
with
,
for
whatsoever
is
more
then
this
,
commeth
of
evill
]
what
is
meant
by
that
?
C.
Either
that
it
cometh
from
the
evill
one
,
Satan
,
who
makes
men
unapt
to
beleive
without
oathes
,
that
so
he
may
make
the
free
use
of
them
the
more
necessary
:
or
from
evill
,
i.
e.
that
great
kind
of
evill
amongmen
,
the
breaking
of
promises
,
from
whence
this
custome
of
adding
oathes
proceeds
.
By
which
is
also
intimated
,
that
oathes
are
here
by
Christ
forbidden
,
not
as
things
in
themselves
evill
,
but
as
things
which
are
not
to
be
used
but
in
affaires
of
speciall
moment
,
a
reverence
being
due
to
them
,
which
are
therefore
not
to
be
made
too
cheape
.
S.
§
9
Of
revenge
,
or
retaliating
evill
.
Be
pleased
then
to
advance
to
the
next
period
,
and
the
foundation
of
that
laid
as
formerly
in
the
words
of
the
law
,
[
An
eye
for
an
eye
,
and
a
tooth
for
a
tooth
,
]
which
I
see
againe
by
the
variation
of
the
preface
from
that
which
was
prefixt
to
the
commands
of
the
decalogue
,
not
to
be
of
that
number
,
and
yet
is
the
phrase
also
varied
from
that
which
was
prefixt
to
that
of
divorce
:
There
only
[
it
hath
beene
said
]
but
here
[
ye
have
heard
that
it
hath
beene
said
.
]
What
is
the
reason
of
that
?
C.
It
signifies
that
as
it
is
lesse
then
a
commandement
of
the
law
(
i.
e.
is
no
precept
that
every
one
should
thus
require
an
eye
of
him
who
had
put
out
his
)
so
it
is
more
then
a
bare
immunity
from
earthly
punishment
to
him
that
should
so
require
;
(
which
I
told
you
was
all
that
was
allowed
in
that
of
divorce
,
)
the
truth
is
,
this
was
by
the
law
of
nature
,
and
Moses
freely
permitted
(
and
no
sinne
then
chargeable
on
him
that
did
so
)
that
he
that
had
lost
any
member
of
his
body
might
,
by
way
of
revenge
or
retaliation
,
legally
or
judicially
require
the
like
member
of
his
,
who
had
thus
injured
him
,
to
be
taken
from
him
.
Deut.
19.
21.
though
among
the
Jewes
,
this
private
men
were
not
to
do
on
their
owne
heads
,
but
might
by
legall
processe
,
go
to
the
Judges
and
require
this
due
from
them
.
S.
What
hath
Christ
appointed
in
this
matter
?
C.
'T
is
set
downe
in
these
words
,
[
But
I
say
unto
you
that
you
resist
not
evill
.
]
Where
the
word
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
render
[
evill
]
signifies
not
a
thing
but
a
person
,
the
injurious
man
,
or
he
that
hath
done
the
injury
;
and
the
word
rendred
[
resist
]
notes
not
that
that
our
English
commonly
signifies
;
but
peculiarly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ut
praepositio
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
oppositionem
sed
retributionem
not
at
utin
voce
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
to
retaliate
,
to
returne
evill
for
evill
;
by
which
interpretation
it
is
directly
answerable
to
what
went
before
[
eye
for
eye
,
]
&c.
and
so
is
a
denying
to
Christians
that
liberty
that
before
was
allowed
the
Jewes
;
that
of
revenge
,
retaliation
,
returning
those
mischeifes
to
others
,
which
we
have
received
from
them
.
S.
What
plaine
places
of
Scripture
be
there
which
prohibit
this
,
so
that
I
may
be
induced
,
by
the
analogy
of
them
,
to
beleeve
this
forbidden
here
?
C.
One
plaine
place
there
is
,
which
seemes
to
me
to
be
a
direct
interpretation
of
this
,
Rom.
12.
17.
Rendering
to
no
man
evill
for
evill
]
so
againe
,
v.
19.
Avenging
not
your selves
]
i.
e.
thus
rendring
evill
to
evill
:
]
which
is
farther
explained
by
the
following
words
,
[
but
give
place
unto
wrath
]
i.
e.
to
Gods
revenge
,
as
it
followes
[
vengeance
is
mine
,
I
will
repay
it
,
saith
the
Lord.
]
S.
But
how
farre
doth
this
precept
of
not
revenging
extend
?
To
publicke
Magistrates
,
or
onely
to
private
persons
one
toward
another
?
C.
To
this
I
shall
answer
by
these
severall
degrees
.
1.
That
it
doth
not
interpose
in
the
Magistrates
office
,
so
as
to
forbid
him
to
punish
by
way
of
retaliation
,
if
the
lawes
of
the
land
so
direct
him
for
his
office
being
to
preserve
the
Kingdome
in
peace
,
Christ
forbids
not
the
use
of
any
lawfull
meanes
to
that
end
,
but
rather
by
the
Apostle
confirmes
it
in
his
hand
,
by
saying
,
[
he
beareth
not
the
sword
in
vaine
]
and
adding
[
he
is
Gods
Minister
,
an
avenger
for
wrath
to
him
that
doth
ill
.
]
By
which
is
intimated
that
that
sword
for
vengeance
,
or
punishment
of
offenders
,
which
naturally
belongs
to
God
onely
,
is
as
farre
as
respects
this
life
,
put
into
the
hands
of
the
lawfull
Magistrate
,
with
commission
to
use
it
,
as
the
constitution
of
the
Kingdome
shall
best
direct
,
either
by
way
of
retaliation
,
or
otherwise
;
and
what
is
done
thus
by
him
,
is
to
be
counted
Gods
vengeance
executed
by
him
;
and
so
no
more
contrary
to
the
prohibition
of
private
revenge
,
then
Gods
owne
retributions
would
be
;
which
yet
are
mentioned
by
the
Apostle
as
an
argument
to
prove
the
unlawfulnesse
of
ours
,
Rom.
12.
19.
Avenge
not
your selves
,
but
rather
give
place
to
wrath
;
leave
all
punishment
to
God
,
For
it
is
written
,
vengeance
is
mine
:
By
which
connexion
you
may
note
by
the
way
,
that
the
motive
why
we
should
not
avenge
our selves
is
(
not
that
which
some
revengefull
minds
would
be
best
pleased
with
,
because
by
our
patience
our
enemies
shall
be
damned
the
deeper
,
as
some
would
collect
from
Rom.
12.
20.
but
)
because
the
priviledge
of
punishing
offenders
,
i.
e.
of
vengeance
,
belongs
peculiarly
to
God
,
and
to
none
but
those
to
whom
for
things
of
this
life
he
is
pleased
to
communicate
it
.
Which
I
conceive
to
be
the
reason
why
upon
this
ground
of
vengeance
belonging
to
God
onely
,
set
downe
in
the
end
of
Rom.
12
;
The
thirteenth
to
the
Rom.
begins
with
obedience
to
the
higher
powers
,
and
their
being
ordained
by
God
,
&c.
This
being
thus
set
,
it
will
follow
2ly
.
That
Christs
prohibition
belongs
onely
to
those
who
have
received
the
injuries
,
considered
(
whatsoever
they
are
)
as
private
sufferers
;
and
those
are
forbid
two
things
;
1.
Taking
into
their
owne
hands
the
avenging
of
themselves
.
2.
(
and
which
is
the
speciall
thing
in
this
place
,
the
former
being
not
by
the
law
permitted
to
the
Jewes
themselves
,
though
among
the
Heathen
it
was
generally
thought
lawfull
to
hurt
them
who
had
injured
us
)
desiring
and
thirsting
,
seeking
and
requiring
even
that
revenge
which
the
law
of
man
affords
,
with
this
reflexion
on
himselfe
,
for
the
satisfying
his
revengefull
humour
.
This
might
Christ
very
reasonably
prohibit
,
it
being
before
not
commanded
,
but
onely
permitted
by
Moses
law
;
though
forbid
the
Magistrate
thus
to
punish
offenders
he
could
not
,
without
destroying
that
law
,
which
indeed
to
have
done
would
not
be
thought
reasonable
for
Christ
,
the
greatest
part
of
the
world
being
so
farre
from
Christians
even
now
in
times
of
Christianity
.
Not
that
it
is
made
utterly
unlawfull
by
Christ
to
prosecute
any
who
hath
wronged
me
;
and
bring
him
to
legall
punishment
;
for
that
the
law
of
man
authorized
and
not
contradicted
by
Christ
,
may
and
oft
doth
require
of
me
;
and
there
is
great
difference
betweene
revenge
and
punishment
:
Nor
that
it
is
unlawfull
to
require
reparations
for
an
injury
done
me
when
the
matter
is
capable
of
it
;
nor
to
doe
the
same
for
the
good
that
may
accrue
to
my
brethren
by
the
inflicting
such
exemplary
punishment
on
offenders
;
but
that
to
require
this
for
the
satisfying
of
my
owne
revengefull
humour
besides
or
without
the
reparation
of
the
damage
received
by
me
,
(
as
generally
it
is
when
I
require
an
eye
for
an
eye
;
for
in
that
case
the
pulling
out
of
his
eye
will
contribute
nothing
toward
the
helping
me
to
mine
againe
)
or
againe
to
require
it
in
contemplation
of
the
farther
inconvenience
that
may
possibly
befall
me
another
time
if
this
passe
unpunished
,
is
thought
fit
by
Christ
to
be
interdicted
us
Christians
;
who
are
bound
,
1.
By
gratitude
for
what
Christ
hath
done
to
us
in
pardoning
of
injuries
,
to
goe
and
doe
likewise
,
i.
e.
to
pardon
and
not
revenge
injuries
.
2.
By
the
law
of
faith
to
vanquish
such
feares
,
and
depend
on
Gods
providence
to
defend
us
for
the
future
,
and
not
to
be
so
hasty
and
follicitous
in
using
all
possible
meanes
,
however
unlawfull
,
for
the
future
securing
of
our selves
.
And
all
this
seemes
to
be
the
literall
importance
of
that
phrase
,
Rom.
12.
19.
[
Not
avenging
our selves
,
]
Whatever
avenging
is
lawfull
,
that
is
not
which
reflecteth
upon
our selves
,
and
our
owne
immoderate
passions
;
whether
that
of
anger
,
or
that
other
of
desire
,
a
branch
of
which
is
this
wordly
carking
.
From
these
two
thus
set
it
will
appeare
thirdly
,
what
is
to
be
said
of
warres
betweene
one
Kingdome
and
another
,
which
are
of
a
middle
nature
betweene
the
revenge
of
the
Magistrate
upon
the
offender
within
his
jurisdiction
,
and
the
revenge
of
one
private
man
upon
another
;
this
being
betweene
equalls
,
and
so
not
of
the
first
kind
;
and
yet
betweene
publicke
persons
or
bodies
,
and
so
not
of
the
second
,
which
consequently
will
be
onely
so
farre
lawfull
,
as
it
agrees
with
the
first
;
and
unlawfull
as
with
the
second
.
S.
In
what
respect
may
warre
be
lawfull
?
Or
is
it
at
all
so
?
C.
That
it
is
not
absolutely
unlawfull
,
appeares
1.
By
the
Baptists
answer
to
the
souldiers
when
they
came
to
his
Baptisme
,
Luk.
3.
14.
where
he
forbids
them
not
that
calling
as
unlawfull
.
2.
By
Christs
commending
the
Centurions
faith
who
was
then
a
Souldier
.
3.
By
Pauls
using
a
band
of
souldiers
against
the
Treachery
of
the
Jewes
.
4.
By
Saint
Peters
baptizing
of
Cornelius
without
his
giving
over
the
military
imployment
.
Now
in
what
respect
warre
may
be
lawfull
,
will
appeare
,
if
we
observe
the
causes
of
it
.
1.
If
it
be
for
the
suppressing
of
a
sedition
or
rebellion
at
home
,
it
is
clearely
lawfull
for
the
lawfull
Magistrate
,
as
having
the
power
of
the
sword
,
1.
To
preserve
the
peace
of
the
land
.
And
2.
To
punish
and
suppresse
the
disturbers
of
it
.
In
which
case
it
is
impossible
any
warre
should
be
lawfull
on
both
sides
;
there
being
but
one
supreme
power
in
any
Kingdome
,
(
whether
that
consist
of
one
,
or
of
more
persons
)
and
to
that
belonging
the
power
of
the
sword
,
which
whoever
else
taketh
into
his
hand
in
any
case
usurpeth
it
,
and
therefore
ought
to
perish
by
the
sword
.
2.
If
betwixt
one
Kingdome
and
another
,
then
the
warre
may
be
lawfull
againe
,
in
case
one
Kingdome
doth
attempt
the
doing
any
eminent
injury
to
another
,
which
by
a
warre
may
possibly
be
averted
from
those
whom
the
Magistrates
office
binds
him
to
protect
.
An
eminent
injury
I
say
,
and
that
which
is
more
hurtfull
then
warre
,
or
taking
up
of
armes
,
and
that
againe
,
when
there
is
no
arbitration
,
or
other
meanes
of
debating
such
controversies
,
or
averting
such
injuries
to
be
had
.
And
with
these
cautions
,
To
hurt
no
peaceable
man
,
as
neare
as
may
be
;
To
shed
as
little
bloud
as
is
possible
;
Not
to
protract
it
out
of
desire
of
revenge
,
or
gaine
;
Not
to
use
cruelty
on
captives
,
on
those
that
yeild
themselves
,
that
desire
quarter
,
on
women
,
children
,
husbandmen
,
&c.
To
give
over
warre
when
any
reasonable
termes
of
peace
may
be
had
;
To
take
away
nothing
from
the
conquered
,
but
the
power
of
hurting
.
In
these
cases
and
with
these
cautions
as
it
is
lawfull
to
the
Supreme
Power
to
use
armes
,
so
is
it
also
to
others
his
Subjects
that
have
commission
from
him
,
if
they
be
satisfied
of
the
justice
of
the
cause
;
it
being
not
imaginable
that
any
.
Magistrate
should
by
his
owne
personall
strength
protect
his
Subjects
without
the
assistance
of
others
with
him
.
S.
But
is
it
lawfull
for
a
private
man
for
the
repelling
of
any
the
greatest
injury
from
himselfe
to
kill
another
?
Or
if
it
be
not
,
how
can
this
warre
against
those
who
are
not
our
Subjects
and
Rebels
,
but
those
who
are
out
of
our
power
,
and
over
whom
we
have
no
jurisdiction
,
and
so
we
are
but
private
men
in
respect
of
them
)
be
accounted
lawfull
,
seeing
it
is
sure
more
sinfull
to
kill
many
then
one
?
C.
To
the
first
part
of
your
question
I
answer
,
that
a
private
man
may
not
,
by
the
law
of
Christ
,
take
away
anothers
life
,
for
the
saving
his
owne
goods
,
or
the
repelling
any
such
kind
of
injury
from
himselfe
,
because
life
is
more
then
goods
:
but
if
his
life
be
attempted
also
,
and
no
probable
meanes
to
save
it
but
by
taking
away
the
others
life
,
it
may
then
be
lawfull
to
take
away
his
life
;
Christ
having
interposed
nothing
to
the
contrary
,
(
where
yet
he
that
to
save
anothers
life
,
or
rather
then
take
it
away
,
should
venture
and
lose
his
owne
,
may
be
thought
to
doe
better
and
more
honourably
,
in
imitating
Christ
who
laid
downe
his
life
for
his
enemies
.
)
This
then
being
granted
,
I
say
yet
to
the
second
part
of
your
question
,
that
the
same
rule
cannot
be
extended
to
the
making
of
warre
unlawfull
.
1.
Because
the
Supreme
Power
who
is
supposed
to
mannage
the
warre
,
hath
the
sword
put
into
his
hand
by
God
,
(
which
the
private
man
had
not
;
)
and
that
not
onely
to
punish
Subjects
,
but
also
to
protect
them
:
2.
Because
it
is
his
duty
so
to
doe
,
which
he
may
not
,
(
without
sinne
against
them
,
and
failing
in
discharge
of
trust
)
neglect
;
whereas
the
private
man
having
power
of
his
owne
goods
,
may
recede
from
that
naturall
right
of
his
;
deny
himselfe
,
to
follow
Christ
;
and
for
his
life
it selfe
may
better
thus
part
with
it
,
by
leaving
it
to
Gods
tuition
,
then
the
Magistrate
can
another
mans
,
being
entrusted
by
God
to
defend
it
,
and
by
oath
bound
to
performe
that
part
of
his
duty
.
And
for
the
number
of
those
whom
a
warre
endangers
to
kill
,
that
will
be
countervailed
with
the
number
of
those
whom
it
is
intended
to
preserve
,
whose
peace
and
quiet
living
,
if
it
may
be
gotten
,
is
more
valuable
to
them
then
life
it selfe
deprived
of
that
.
S.
Well
then
,
supposing
warre
to
be
lawfull
,
and
these
two
kinds
of
warres
to
be
such
,
What
other
kinde
of
lawfull
warres
are
there
?
Or
be
there
any
more
?
C.
It
will
be
hard
to
name
any
other
;
and
yet
I
shall
not
peremptorily
say
there
is
no
other
,
because
some
other
perhaps
may
be
found
which
will
beare
proportion
to
one
of
these
.
It
will
be
easier
to
informe
you
in
this
matter
by
telling
you
what
be
the
speciall
sorts
of
wars
that
are
unlawfull
.
S.
What
be
they
?
C.
1.
When
one
Nation
fighteth
with
another
for
no
other
reason
but
because
that
other
is
not
of
the
true
Religion
;
this
is
certainly
unlawfull
.
For
1.
God
hath
not
given
any
nation
this
jurisdiction
over
another
.
And
2.
'T
is
against
the
nature
of
Religion
to
be
planted
by
violence
or
consequently
by
the
sword
;
and
therefore
much
more
is
this
unlawfull
for
Subjects
to
doe
,
against
the
lawes
and
governours
under
which
they
are
placed
.
S.
But
is
not
Religion
the
most
precious
thing
of
all
?
What
then
may
we
fight
for
,
if
not
for
that
?
C.
It
is
the
most
precious
thing
indeed
,
and
that
to
be
preserved
by
all
lawfull
,
proper
,
proportionable
meanes
;
but
then
warre
or
unlawfull
resistance
being
of
all
things
most
improper
to
defend
,
or
secure
,
or
plant
this
;
and
it
being
acknowledged
unlawfull
for
Peter
to
use
the
sword
for
the
defence
of
Christ
himselfe
,
to
doe
it
meerely
for
Religion
,
must
needs
be
very
unlawfull
.
Religion
hath
still
been
spread
&
propagated
by
suffering
,
&
not
by
resisting
:
and
indeed
it
being
not
in
the
power
of
force
to
constreine
my
soule
,
or
change
my
Religion
,
or
keepe
me
from
the
profession
of
it
,
armes
or
resistance
must
needs
be
very
improper
for
that
purpose
.
S.
What
other
warre
is
unlawfull
?
C.
All
manner
of
invasive
warre
for
the
enlarging
of
our
territories
;
for
the
revenging
of
an
affront
;
for
the
weakning
of
those
that
we
see
prosperous
,
and
consequently
suspect
it
possible
for
them
to
invade
us
for
the
future
;
or
in
any
case
,
unlesse
perhaps
to
get
some
reparation
for
some
eminent
injury
done
to
our
nation
which
the
nation
cannot
reasonably
beare
,
nor
yet
hope
for
any
other
way
of
reparation
.
S.
What
is
required
to
make
it
lawfull
for
any
private
man
to
take
armes
?
C.
Commission
from
the
Supreme
Powers
under
which
he
lives
,
and
to
whom
he
is
a
Subject
,
and
who
have
the
power
of
the
sword
in
their
hand
;
and
therefore
as
in
obedience
to
them
,
it
is
possible
for
a
private
man
lawfully
to
take
armes
,
even
when
the
Governours
do
it
unlawfully
,
supposing
that
he
thinke
the
cause
good
upon
the
Supreme
Powers
undertaking
it
;
so
he
that
takes
up
armes
only
for
hire
,
or
hope
of
honour
&c.
under
one
who
is
not
his
Magistrate
,
may
,
though
the
cause
be
just
for
which
the
Generall
fights
,
commit
sinne
in
fighting
under
him
.
S.
What
is
there
more
that
you
thinke
fit
to
teach
me
from
this
precept
of
not
retaliating
,
or
not
av
enging
the
injurious
?
C.
It
will
be
best
given
you
by
proceeding
,
and
observing
what
Christ
addes
on
the
backe
of
this
prohibition
.
But
whosoever
shall
smite
thee
on
thy
right
checke
,
turne
to
him
the
other
also
&c.
S.
What
is
generally
observable
from
those
additions
?
C.
1.
The
occasion
of
them
,
2.
The
generall
nature
of
them
wherein
they
all
agree
and
accord
.
S.
What
is
the
occasion
of
them
?
C.
Christ's
foresight
of
an
objection
,
which
upon
occasion
of
the
prohibition
precedent
,
men
would
be
apt
to
make
,
thus
:
If
when
one
doth
me
an
injury
I
may
not
revenge
it
on
him
my selfe
,
or
require
a
legall
revenge
upon
him
,
then
by
this
easinesse
he
will
be
taught
to
multiply
those
injuries
;
to
smite
me
on
the
other
cheeke
,
when
he
sees
me
take
that
so
patiently
;
to
take
away
my
cloake
also
,
if
I
am
so
tame
as
to
let
him
carry
away
my
coate
without
any
payment
;
to
make
me
goe
a
stage
of
two
miles
with
him
next
time
,
if
I
take
the
first
oppression
so
patiently
.
To
this
foreseen
objection
,
our
Saviour
answers
by
commanding
us
to
performe
the
former
duty
,
and
put
this
feared
hazard
to
the
venture
,
intimating
that
this
is
not
sure
to
be
the
reward
and
consequent
of
such
patience
.
But
yet
if
it
should
be
certainely
so
,
yet
we
Christians
must
rather
submit
to
this
also
,
then
give
the
raines
to
our
revenge
on
that
consideration
;
we
must
venture
that
consequent
with
Christ
who
hath
commanded
us
this
patience
,
and
be
armed
for
the
worst
that
can
befall
us
in
his
service
.
From
whence
you
see
what
obligation
it
is
,
that
lyes
upon
us
toward
those
acts
which
are
accounted
so
ridiculous
among
men
.
Not
that
we
are
presently
to
turne
the
left
cheeke
to
him
that
strikes
us
on
the
right
,
to
give
the
cloak
to
him
that
takes
the
coate
,
&c.
but
to
performe
the
precept
of
non-revenge
,
and
not
to
be
tempted
from
it
by
any
foreseene
inconvenience
:
Yea
and
really
to
make
that
adventure
,
if
I
cannot
performe
that
obedience
without
it
,
rather
let
him
take
the
cloake
also
,
then
seeke
wayes
of
revenge
for
such
former
trespasses
.
Which
will
be
nothing
unreasonable
,
if
we
consider
,
1.
That
Christ
can
preserve
us
from
farther
injuries
if
he
think
good
,
as
well
without
as
with
our
assistance
;
and
indeed
that
patience
is
oft
blest
by
him
to
be
a
more
prosperous
meanes
of
this
,
then
selfe
revenge
would
be
;
it
being
Christ's
tryed
rule
to
overcome
evill
with
good
,
2.
That
if
we
should
chance
to
suffer
any
thing
by
obeying
him
,
he
will
be
able
to
repaire
us
in
another
world
.
S.
What
now
is
the
generall
nature
of
these
appendant
precepts
,
wherein
they
all
agree
and
accord
?
C.
That
they
are
all
tolerable
and
supportable
injuries
both
in
respect
of
what
is
done
already
,
and
what
may
be
consequent
to
our
bearing
them
.
For
thus
the
losse
of
the
coate
,
or
cloake
also
is
a
moderate
injury
;
the
smiting
on
the
cheeke
or
cheekes
a
very
unconsiderable
paine
;
and
only
valued
for
the
contumely
annext
to
it
,
which
yet
Christians
had
beene
before
,
v.
11.
(
and
should
after
by
the
sufferings
of
Christ
be
)
taught
to
support
cheerefully
;
and
the
going
a
mile
or
two
a
very
tollerable
invasion
on
their
liberty
,
and
a
very
easie
post
,
being
compared
with
the
ordinary
stages
,
and
from
thence
1.
The
reasonablenesse
and
agreeablenesse
of
Christs
commands
to
our
strength
appeares
;
that
he
provides
us
such
easie
yoakes
and
light
burthens
.
even
when
we
thinke
he
useth
us
most
hardly
,
2.
The
indulgence
which
he
allowes
us
in
matters
of
greater
concernment
;
where
the
damage
or
trespasse
is
not
so
supportable
,
he
there
intimates
a
liberty
to
use
some
meanes
to
save
or
repaire
our selves
,
(
which
may
be
extremely
usefull
if
not
necessary
to
our
temporall
Subsistence
)
though
not
to
worke
revenge
on
the
enemy
for
what
is
past
,
by
exacting
any
punishment
on
his
person
,
by
endeavouring
to
trouble
him
,
who
hath
troubled
us
,
(
which
cannot
bring
in
any
profit
to
us
.
)
S.
What
now
is
particularly
observable
from
each
of
these
,
and
1.
from
the
first
?
C.
That
for
light
injuries
done
to
our
bodies
which
leave
no
wound
behinde
them
,
nor
are
the
disabling
or
weakening
of
our
bodies
,
nor
bring
any
considerable
paine
with
them
,
we
are
not
to
seeke
any
way
of
private
,
no
nor
so
much
as
of
legall
revenge
,
no
not
though
the
injury
were
a
contumely
also
,
and
the
putting
it
up
,
a
reproach
in
the
account
of
the
world
,
and
withall
a
possible
nay
probable
meanes
to
bring
more
upon
me
of
the
same
making
,
this
thus
set
,
is
my
Christian
duty
,
which
I
cannot
omit
without
sinne
;
and
which
for
us
to
performe
or
Christ
to
command
is
so
farre
from
unreasonable
,
that
the
contrary
if
we
observe
the
experience
of
it
,
is
much
more
unreasonable
,
and
the
seeking
revenge
ordinarily
subjects
us
to
greater
inconveniences
,
to
more
and
more
dangerous
blowes
,
many
times
,
if
we
become
our
owne
champions
,
and
avenge
our selves
;
and
to
more
considerable
trouble
and
charge
,
if
we
seeke
it
from
the
Court
of
Judicature
.
S.
What
do
you
in
particular
observe
from
the
second
?
C.
1
The
word
rendered
[
sue
at
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
law
]
may
also
signifie
to
strive
,
or
contend
with
thee
any
other
way
,
and
so
take
away
thy
coate
from
thee
,
(
and
in
this
case
rather
loose
that
and
more
,
then
either
hurt
or
maligne
him
)
and
't
is
not
improbable
that
it
may
so
signifie
here
,
because
Saint
Luke
reades
[
him
that
taketh
away
thy
coate
,
forbid
not
.
&c.
]
i.
e
,
do
not
by
contrary
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
violence
or
hurting
of
him
thus
repell
him
.
If
it
referre
to
the
former
,
then
we
learne
that
suing
at
the
law
,
though
it
be
meant
as
a
remedy
for
trespasses
,
is
oft
used
as
an
instrument
to
do
them
.
2.
That
another
having
wronged
me
by
a
suit
,
and
gotten
an
unjust
verdict
against
me
doth
not
make
it
Christian
for
me
to
attempt
the
like
on
him
.
3.
That
I
must
not
stand
so
punctually
on
my
right
of
dominion
or
propriety
in
my
goods
,
as
to
designe
revenge
on
every
one
whosoever
shall
in
the
least
matter
intrench
on
it
,
which
,
beside
that
Christ's
prohibition
makes
sinne
in
a
Christian
,
the
very
delayes
,
and
expencefullnesse
of
Courts
makes
unreasonable
and
absurd
for
any
man
to
do
.
Many
losses
are
more
supportable
.
then
such
a
costly
meanes
of
repairing
them
:
Yet
this
not
so
farre
to
be
extended
,
but
that
he
that
1.
By
no
arbitration
can
get
his
owne
.
Or
2.
that
desires
only
to
obtaine
decision
of
any
controversie
,
Or
3.
he
that
by
this
meanes
may
defend
a
widow
or
orphane
,
Or
4.
provide
for
his
owne
family
.
Or
5.
enable
himselfe
to
releive
the
poore
,
may
lawfully
in
a
matter
of
great
moment
enter
a
suit
at
law
.
S.
What
from
the
third
?
C.
That
the
same
rule
holds
for
my
liberty
,
that
did
for
my
body
and
estate
,
that
every
diminution
of
it
must
not
enrage
me
either
to
a
private
or
legall
revenge
on
the
invader
:
the
summe
of
all
is
,
that
small
supportable
injuries
of
any
kind
we
Christians
must
beare
without
hurting
againe
,
or
so
much
as
prosecuting
or
impleading
the
injurious
.
In
weightier
and
more
considerable
matters
,
though
we
may
use
meanes
.
1.
To
defend
our selves
.
2.
To
get
legall
reparations
for
our
losses
,
yet
even
in
those
the
giving
any
way
to
revengefull
desires
,
or
desireing
to
give
him
any
smart
,
or
paine
that
brings
no
reall
gaine
,
or
ease
,
or
advantage
to
us
,
save
only
the
satisfying
our
revengefull
humour
,
is
still
utterly
unlawfull
.
S.
But
what
is
that
,
that
followes
in
the
close
of
this
period
,
v.
v.
42
,
Give
to
him
that
asketh
thee
,
and
from
him
that
would
borrow
of
thee
turne
not
thou
away
?
]
And
how
comes
it
in
this
place
?
C.
The
substance
of
it
is
a
command
of
universall
,
unlimited
liberality
according
to
our
power
to
all
that
are
in
need
,
and
a
direction
to
one
speciall
kind
of
workes
of
mercy
,
the
lending
(
without
all
exaction
of
use
for
the
loane
)
to
those
,
that
are
in
present
want
,
and
may
by
such
present
supplies
for
present
exigence
,
be
taught
a
way
of
thriving
in
the
world
,
and
getting
out
from
those
difficulties
of
fortune
.
In
which
case
the
lending
for
a
time
,
and
after
that
time
the
requiring
mine
owne
againe
,
may
do
some
men
as
much
,
perhaps
more
good
,
by
obligeing
them
to
industry
,
and
providence
,
and
fidelity
,
then
giving
to
some
others
might
have
done
.
S.
What
connexion
is
there
betwixt
this
precept
of
liberality
,
and
the
non-revenge
immediately
preceding
.
C.
'T
is
this
,
1.
That
forgiving
,
and
giving
,
the
two
speciall
workes
of
our
charity
toward
men
,
should
alwaies
go
together
;
one
never
doth
so
well
,
as
when
tother
is
joyned
with
it
.
Revenge
will
blast
our
liberality
;
and
the
coveteous
illiberall
heart
will
defame
the
most
perfect
patience
.
2.
That
the
practice
of
liberality
will
helpe
us
to
thinke
it
reasonable
not
to
meditate
Revenge
,
and
withall
demonstrate
our
patience
of
injuries
&c.
to
be
no
pusillanimous
cowardly
act
,
because
I
dare
not
resist
him
,
but
only
an
act
of
obedience
unto
Christ
,
in
doing
as
he
hath
done
,
both
for
patience
and
liberality
,
my
Christian
charity
obligeing
me
to
one
as
well
as
tother
.
S.
§
10
Of
loving
enemies
What
now
is
the
ground-worke
of
the
next
period
?
C.
The
repetition
of
the
old
law
of
loving
neighbours
and
hating
enemies
.
S.
Is
there
any
such
thing
in
the
law
of
Moses
,
or
Nature
,
that
we
should
hate
our
enemies
,
and
love
none
butneighbours
?
C.
I
shall
tell
you
as
clearely
as
I
can
what
both
those
lawes
have
done
,
in
this
matter
.
S.
What
hath
the
law
of
Moses
done
?
C.
For
the
loving
of
the
Neighbour
,
i.
e.
the
fellow
Jew
,
it
hath
commanded
to
love
him
as
thy selfe
,
Lev.
19.
18.
and
not
to
avenge
nor
beare
any
grudge
against
him
;
from
which
,
though
it
were
no
exclusion
of
the
like
to
other
country-men
,
yet
't
is
very
true
that
the
Jewes
tooke
occasion
of
advantage
to
deny
all
kindnesse
and
exercise
of
offices
of
common
humanity
to
all
others
unlesse
they
became
Proselytes
to
them
,
Now
this
they
did
without
any
authority
of
their
law
,
which
therefore
Christ
by
the
parable
of
the
good
Samaritan
,
shewes
to
belong
to
the
loving
of
(
and
shewing
mercy
to
)
others
beside
their
owne
country
men
,
and
extending
the
meaning
of
the
word
[
neighbour
]
to
all
those
who
are
of
the
same
common
stocke
with
us
,
and
are
men
as
well
as
our selves
:
though
the
truth
is
,
God
by
prescribing
the
Jewes
peculiar
meates
,
and
forbiding
others
that
were
familiarly
used
by
the
Nations
,
did
consequently
interdict
them
any
speciall
familiarity
of
converse
with
the
Nations
;
by
way
of
caution
,
lest
they
should
be
corrupted
by
them
who
were
at
that
time
so
extremely
Idolatrous
;
which
rule
consequently
was
to
be
accounted
temporary
,
and
to
last
no
longer
then
the
reason
of
it
.
But
then
,
for
the
hating
of
enemies
,
it
is
not
to
be
thought
that
there
was
any
such
precept
given
to
them
,
of
hating
,
either
all
but
their
owne
country
men
,
or
even
all
their
very
enemies
.
Thus
much
only
toward
it
we
finde
in
the
law
,
that
though
the
Jewes
were
commanded
to
do
courtesies
to
their
enemies
of
their
owne
country
,
to
rescue
the
enemies
Oxe
out
of
the
ditch
,
&c.
yet
they
are
forbid
to
enter
any
friendship
,
affinity
,
league
with
the
seven
nations
,
Hittites
,
Amorites
,
&c.
or
to
shew
any
mercy
to
them
;
which
yet
must
not
be
extended
to
the
commanding
all
manner
of
mortall
hatred
against
them
,
but
this
within
certaine
limits
;
they
were
to
offer
them
conditions
of
Peace
,
and
to
permit
them
to
redeeme
their
lives
,
if
they
desired
it
,
by
servitude
,
Deut.
20.
10
,
11.
and
though
upon
not
accepting
of
conditions
of
peace
,
they
were
to
have
no
pity
on
them
,
but
to
destroy
them
utterly
,
yet
this
belonged
only
to
those
of
that
age
;
Solomon
doth
not
so
,
but
only
levies
a
tribute
of
bond-service
upon
them
1
King
.
9.
20
,
21.
After
the
same
manner
were
they
to
deale
with
the
Amalekites
,
to
have
warre
with
them
for
ever
.
Ex.
17.
16.
Deut.
25.
19.
and
with
some
difference
,
with
the
Moabites
,
and
Ammonites
.
In
all
which
nothing
can
be
observed
contrary
to
the
law
of
nature
,
or
humanity
;
for
the
same
power
that
the
Magistrates
on
earth
have
over
malefactors
,
the
same
sure
must
be
yeilded
God
over
Nations
and
Governours
of
them
,
to
put
them
to
death
by
what
meanes
he
please
.
This
execution
he
was
pleased
to
commit
to
the
people
of
the
Jewes
,
after
a
long
time
of
patience
,
when
those
natione
had
filled
up
the
measure
of
their
rebellion
,
Lev.
18.
14.
So
that
this
of
hating
enemies
]
cannot
be
accounted
of
as
any
common
generall
command
,
for
it
held
not
generally
against
any
but
these
forenamed
nations
;
but
as
a
speciall
,
particular
sentence
of
Gods
,
to
be
at
that
time
executed
on
them
.
And
although
,
the
truth
is
,
the
Jewes
did
generally
resolve
it
lawfull
to
kill
or
spoyle
any
that
were
strangers
from
the
religion
of
the
true
God
;
yet
by
the
limiting
of
Gods
command
for
such
execution
to
these
forenamed
,
and
that
with
this
reason
,
because
they
had
fill'd
up
the
measure
of
their
iniquities
(
which
when
it
is
,
none
but
God
can
judge
of
)
't
is
evident
that
this
was
an
errour
in
the
Jewes
,
and
that
the
rather
because
at
this
time
when
Christ
spake
,
they
were
subject
to
the
Romanes
,
and
had
no
power
of
the
sword
in
their
hands
;
in
which
case
those
former
commands
of
warre
with
Ameleck
,
(
much
more
with
other
idolatrous
Nations
,
against
whom
it
was
not
appointed
)
became
utterly
out-dated
,
and
the
law
of
nature
was
to
prevaile
;
which
commends
love
and
charity
to
all
men
.
S.
You
promised
also
to
shew
me
what
the
law
of
Nature
had
done
in
this
matter
.
I
pray
what
is
it
?
C.
We
have
no
better
way
now
to
judge
of
that
then
by
the
writings
and
sayings
of
the
wisest
naturall
men
;
the
summe
of
which
is
this
;
That
all
men
are
to
be
loved
and
obliged
by
us
;
No
man
to
be
hurt
or
disobliged
but
he
who
hath
first
injured
me
;
in
which
case
the
great
Philosopher
thinkes
it
a
reproveable
thing
to
love
an
enemy
,
Arist:
Top.
(
as
to
hate
a
friend
)
but
withall
,
the
moderatest
,
and
wisest
,
and
most
elevated
minds
,
though
they
would
not
command
or
oblige
all
men
to
love
enemies
,
doe
yet
commend
it
as
most
honourable
so
to
doe
,
and
give
many
excellent
reasons
for
it
;
and
conclude
,
that
the
wise
and
good
man
hath
no
enemy
.
So
that
from
all
this
the
short
is
,
that
the
Jewes
taking
some
advantage
from
those
forementioned
commands
of
Moses
,
and
mistaking
them
,
did
thinke
it
lawfull
to
hate
others
of
different
Religions
,
i.
e.
all
other
Nations
,
(
and
the
same
may
be
observed
of
the
Grecians
toward
the
rest
of
the
world
under
the
title
of
Barbarians
)
but
in
this
did
they
both
against
the
law
of
Moses
,
as
hath
beene
shewed
,
and
against
the
law
of
Nature
;
by
which
,
hating
or
hurting
is
avowed
onely
in
case
of
injuries
done
,
and
even
then
also
the
contrary
commended
;
and
so
that
which
Christ
hath
here
to
doe
,
is
partly
to
recall
and
reforme
the
Jewes
to
the
law
of
nature
,
and
to
command
that
which
that
commended
,
partly
to
advance
and
set
it
higher
then
the
law
of
the
Jewes
had
required
of
them
before
.
S.
What
then
is
now
the
law
of
Christ
in
this
matter
?
C.
It
is
set
downe
,
v.
44.
But
I
say
unto
you
,
love
your
enemies
,
&c.
to
the
end
of
this
Chapter
.
The
summe
of
which
is
,
that
other
mens
faults
or
sinnes
against
us
(
nay
against
God
himselfe
,
for
the
Jewes
enemies
,
the
people
of
the
seven
Nations
,
Amorites
,
&c.
being
most
detestable
sinners
before
God
,
are
here
referr'd
to
in
this
word
,
Enemies
)
give
not
us
any
dispensation
for
the
non-payment
of
that
great
debt
of
our
nature
,
love
to
all
our
kind
.
'T
is
true
indeed
the
passions
and
affections
that
our
nature
is
subject
to
,
doe
incline
us
to
revenge
against
our
enemies
;
or
if
we
can
conquer
that
,
yet
we
cannot
choose
but
make
a
distinction
betweene
freinds
and
foes
,
and
at
least
have
a
great
coldnesse
and
indifference
to
those
who
have
deserved
so
ill
at
our
hands
.
But
Christ
is
come
to
mortify
those
affections
of
rage
and
revenge
;
and
to
leade
us
higher
then
nature
would
bring
us
;
to
affections
,
and
words
,
and
actions
of
kindnesse
,
and
benignity
to
those
that
have
exprest
the
contrary
of
every
of
these
toward
us
.
S.
But
is
it
not
aboundantly
sufficient
,
if
my
affections
and
behaviour
toward
mine
enemy
,
be
not
like
his
to
me
,
unkind
,
retaliating
of
injuries
,
&
c
?
Is
there
any
more
required
of
me
?
C.
Yes
undoubtedly
,
of
a
Christian
;
who
is
to
transcribe
that
copy
,
that
Christs
owne
dealing
with
us
when
we
were
enemies
,
did
set
us
.
I
must
not
onely
negatively
not
hate
,
or
curse
,
or
pursue
with
injuries
;
but
love
,
and
blesse
,
and
doe
good
,
and
pray
for
my
greatest
enemy
.
S.
What
is
meant
by
Loving
him
?
C.
That
denotes
the
affection
of
charity
,
and
kindnesse
,
and
benignity
toward
him
:
1.
Wishing
him
all
the
good
in
the
world
,
but
that
especially
which
he
most
wanteth
,
the
good
of
his
soule
,
conviction
of
sinne
,
reformation
,
&c.
2.
Pitying
and
compassionating
him
,
and
that
the
more
for
being
mine
enemy
,
because
that
implies
a
sinne
in
him
,
which
is
of
all
things
the
most
proper
matter
of
compassion
.
3.
Being
cordially
affected
toward
him
.
S.
What
is
meant
by
Blessing
him
?
C.
The
word
in
Greeke
,
and
the
opposition
to
cursing
,
(
i.
e.
evill
or
bitter
speaking
)
noteth
kindnesse
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
freindlinesse
of
language
;
giving
them
all
freindly
and
courteous
words
,
who
have
nothing
but
railing
and
evill
speaking
for
us
;
commending
in
them
whatever
is
capable
of
it
,
though
they
doe
nothing
but
defame
and
backbite
us
.
S.
What
is
meant
by
Doing
good
to
them
?
C.
All
outward
reall
effects
and
actions
of
charity
.
Such
are
almes
if
they
be
in
want
;
feeding
,
giving
to
drinke
,
clothing
them
,
when
they
are
hungry
,
thirsty
,
naked
;
comfort
if
in
any
distresses
;
Counsell
if
in
any
difficulty
;
rescuing
their
goods
,
&c.
if
we
see
them
in
danger
;
admonishing
them
in
a
freindly
manner
,
and
such
as
may
be
most
likely
to
prevaile
with
them
when
we
see
them
falling
into
any
sinne
,
reproving
and
correcting
fatherly
,
when
we
see
them
fallen
:
In
a
word
,
contributing
our
utmost
to
the
good
of
their
bodies
,
estates
,
families
,
reputations
,
but
especially
their
soules
;
and
all
this
without
any
tincture
of
our
revenge
,
or
rage
mixing
with
it
.
S.
What
is
meant
by
Praying
for
them
?
C.
Desiring
of
God
for
them
whatsoever
they
want
.
1.
Pardon
of
sinne
with
an
expression
of
my
free
pardoning
them
.
2.
Grace
for
amendment
of
life
.
3.
All
other
blessings
temporall
and
spirituall
which
they
stand
in
need
of
.
S.
This
is
a
duty
of
some
difficulty
,
what
helpe
can
you
direct
me
to
,
to
facilitate
the
performance
of
it
?
C.
Many
considerations
there
are
which
will
tend
to
that
end
.
Three
there
are
here
named
.
S.
What
be
they
?
C.
The
first
is
the
example
of
God
,
who
sheweth
mercy
to
sinners
,
who
are
his
enemies
;
and
in
the
outward
disspensation
of
temporall
blessings
,
giveth
as
liberall
a
portion
many
times
to
the
wicked
,
unthankfull
provokers
,
as
to
his
good
servants
;
and
for
the
common
advantages
of
life
,
Sunne
and
Raine
,
dispenseth
them
generally
in
an
equality
to
all
.
And
then
for
us
to
doe
the
like
,
is
a
God-like
thing
;
the
greatest
dignity
that
our
nature
is
capable
of
.
S.
What
is
the
second
helpe
?
C.
The
consideration
of
the
reward
which
God
hath
decreed
for
such
who
doe
this
,
and
that
proportioned
to
their
actions
;
retribution
of
good
to
evill
,
of
mercy
and
happinesse
,
though
we
are
sinners
and
enemies
.
Whosoever
doth
but
thinke
of
that
,
how
much
the
joies
of
Heaven
for
eternity
are
beyond
the
pleasure
of
a
little
revenge
for
the
present
,
will
never
thinke
fit
to
make
such
an
unequall
exchange
,
to
lose
so
rich
a
reward
for
so
poore
a
pleasure
.
S.
What
is
the
third
helpe
?
C.
The
consideration
of
what
is
done
by
all
others
the
vilest
and
wickedest
men
in
the
world
.
For
such
were
the
Publicanes
accounted
,
and
yet
they
could
thinke
themselves
obliged
to
love
their
freinds
,
and
satisfy
that
obligation
;
they
could
use
civilities
,
and
courteous
compellations
and
salutations
to
their
neighbours
,
&c.
And
if
we
who
are
bound
to
exceed
the
Scribes
and
Pharisees
,
the
strictest
sect
among
the
Jewes
,
shall
be
but
in
the
same
ranke
with
Publicanes
,
(
who
are
otherwhere
put
with
heathens
,
and
harlots
,
and
sinners
)
the
vilest
and
most
abominable
of
all
men
;
this
will
sure
be
a
great
reproach
to
us
Christians
.
S.
What
other
motives
can
you
adde
in
this
matter
,
why
I
should
love
my
enemies
?
C.
1.
That
by
this
meanes
I
shall
conquer
my selfe
,
my
unruly
passions
,
with
a
most
glorious
heroicall
peice
of
victory
.
2.
That
by
this
I
shall
preserve
my selfe
in
a
great
calmenesse
and
quiet
of
minde
;
which
thoughts
of
revenge
wholly
deprive
me
of
.
3.
That
this
is
of
all
others
the
most
probable
way
of
overcoming
my
enemies
;
Revenge
being
a
meanes
of
exasperating
and
enflaming
him
,
charity
of
melting
him
.
Which
if
I
doe
,
I
first
get
a
freind
for
an
enemy
,
and
secondly
,
have
the
honour
and
claime
to
the
reward
due
to
them
,
that
convert
sinners
from
the
errour
of
their
wayes
.
4.
That
this
is
a
way
of
excelling
all
other
men
in
the
world
;
none
but
Christians
thinking
themselves
obliged
to
doe
this
.
5.
That
this
is
the
speciall
way
of
Christian
perfection
,
and
is
so
called
in
the
close
of
this
Chapter
,
Be
ye
perfect
,
as
your
Father
which
is
in
Heaven
is
perfect
.
In
stead
of
which
,
Saint
Luke
reads
,
6.
36.
Be
ye
mercifull
,
&c.
nothing
this
mercy
,
or
almes
,
or
benignity
to
enemies
to
be
the
highest
degree
of
Christian
perfection
.
S.
I
beseech
God
by
his
renewing
quickning
spirit
to
mortify
the
contrary
sinne
,
and
worke
this
truly
Christian
grace
in
my
heart
.
You
have
past
through
the
fifth
Chapter
,
and
so
Christs
Reformations
of
,
and
Additions
to
the
Old
Commandement
.
I
will
not
question
why
Christ
reformed
or
improved
no
more
of
them
,
it
is
sufficient
to
me
that
he
hath
not
;
which
being
an
act
of
his
wisedome
,
it
is
not
forman
to
question
,
but
acquiesce
in
.
C.
You
judge
aright
,
yet
doe
I
conceive
that
two
other
Commandements
of
the
second
Table
Christ
hath
improved
in
this
Sermon
.
The
ninth
there
of
not
bearing
false
witnesse
,
he
hath
improved
into
not
judging
,
c.
7.
1.
the
last
of
not
coveting
,
into
taking
no
thought
,
c.
6.
25.
&c.
And
as
for
the
fifth
(
which
is
the
onely
one
of
the
second
Table
now
left
out
,
there
may
be
particular
reason
for
it
,
because
that
honour
of
father
and
mother
,
obedience
to
superiours
,
Magistrates
;
&c.
was
by
the
Jewish
law
advanced
so
high
,
even
to
prohibiting
of
thoughts
of
evill
against
such
(
which
say
the
Iewes
,
is
the
onely
case
wherein
thoughts
are
prohibited
)
that
there
was
no
need
or
almost
possibility
of
setting
it
higher
.
Let
us
now
proceed
to
the
next
,
the
sixth
Chapter
,
and
consider
what
first
we
shall
fall
upon
.
LIB.
III.
S.
§
1
WHat
is
the
first
generall
aime
or
designe
of
this
next
part
of
the
Sermon
beginning
,
c.
6
?
C.
The
regulating
of
three
great
Christian
duties
,
Almes-giving
,
Prayer
,
and
Fasting
.
Three
so
necessary
considerable
offices
of
a
Aquinas
2.
2.
qu.
85.
art.
3.
ad
2.
Christian
,
that
learned
Divines
have
resolved
them
to
be
the
three
speciall
Christian
sacrifices
,
or
acts
of
divine
worship
;
the
first
out
of
our
estates
;
the
second
of
our
soules
;
the
third
from
our
bodies
;
which
are
the
three
principall
parts
of
a
man
,
every
one
therefore
obliged
to
pay
its
tribute
of
acknowledgment
to
the
Creatour
.
S.
I
shall
then
presume
them
worthy
of
our
distinct
survey
,
and
to
that
purpose
pitch
upon
that
first
,
which
I
see
first
placed
that
of
Almes
giving
,
and
expect
what
method
you
will
propose
to
me
as
most
proper
to
give
me
a
cleare
sight
of
what
Christ
hath
thought
fit
to
represent
to
me
concerning
it
?
C.
I
shall
reduce
it
summarily
to
these
two
heads
,
1.
A
duty
supposed
,
2.
A
caution
interposed
for
the
regulation
of
this
duty
.
S.
What
meane
you
by
the
duty
spposed
?
C.
I
meane
this
,
that
the
duty
of
almes-giving
here
mentioned
,
is
not
so
much
here
commanded
by
Christ
,
as
presumed
and
supposed
,
as
a
duty
that
both
the
law
of
Nature
,
and
of
Moses
,
required
of
all
men
,
Heathens
and
Jewes
before
,
and
therefore
needed
not
to
be
commanded
by
Christ
,
but
onely
to
be
thus
honourably
mentioned
by
him
as
a
duty
that
he
meant
not
to
evacuate
,
but
confirme
;
so
farre
that
he
that
would
not
observe
it
should
be
unworthy
the
title
of
a
Christian
,
nay
of
a
Jew
or
Heathen
man
;
all
lawes
so
strictly
exacting
it
of
him
.
S.
The
duty
being
so
necessary
,
and
yet
onely
touch●
on
or
named
here
,
you
may
please
a
little
to
explaine
to
me
.
C.
I
will
,
by
telling
you
,
1.
That
it
is
the
same
duty
,
(
exprest
by
the
same
word
)
that
mercifullnesse
is
in
the
fifth
Beatitude
;
but
then
2.
That
it
seemes
here
to
be
restreined
to
that
one
kind
of
mercifullnesse
which
consists
in
giving
;
&
that
peculiarly
of
releife
corporall
to
them
that
want
it
,
and
therefore
it
will
not
be
pertinent
in
this
place
to
speake
to
you
of
any
branch
of
mercifullnesse
,
but
of
that
which
we
ordinarily
call
Giving
of
almes
.
S.
What
do
you
thinke
fit
to
tell
mee
of
that
?
C.
Onely
these
two
things
,
as
most
proper
for
your
direction
in
this
duty
,
the
first
for
the
substance
of
the
duty
,
the
second
for
the
most
convenient
manner
of
performing
it
.
S.
What
for
the
substance
of
the
duty
?
C.
That
I
am
bound
by
all
lawes
of
Nature
,
of
Moses
,
of
Christ
,
as
God
hath
enabled
me
,
to
releive
those
that
are
in
want
,
the
hungry
,
the
naked
,
the
fatherlesse
,
and
widow
.
&c.
destitute
of
worldly
succour
,
the
doing
of
which
is
called
pure
religion
or
worship
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
by
Saint
James
,
c.
1.
27.
S.
What
directions
have
you
for
the
most
convenient
manner
of
performing
it
?
C.
This
one
especially
(
which
St
Paul
.
1
Cor.
16.
2.
hath
given
me
occasion
to
thinke
on
)
that
every
rich
man
or
thriving
man
,
every
one
that
either
hath
constant
revenue
,
or
profitable
trade
,
should
lay
by
him
in
store
,
as
God
hath
prospered
him
,
for
the
use
of
the
poore
;
dedicating
yeerely
,
or
monthly
,
or
weekely
,
such
or
such
a
proportion
for
this
purpose
,
and
seperating
it
from
the
rest
of
the
heap
,
that
it
may
be
ready
for
such
uses
,
as
the
providence
of
God
shall
offer
to
us
.
S.
How
will
this
be
best
done
?
C.
By
a
yeerely
valuation
of
my
income
,
whether
of
rents
,
or
gaines
by
trading
,
and
setting
a
part
a
reasonable
proportion
of
that
,
and
then
dividing
that
grosse
proportion
into
as
many
parts
,
as
there
be
weekes
in
the
yeare
;
and
then
every
Lords
day
(
according
to
the
Apostles
direction
)
or
otherwise
weekely
,
to
put
into
the
poore
mans
bag
,
or
boxe
,
or
pocket
,
such
a
just
propottion
,
which
from
that
time
I
am
to
account
of
as
none
of
mine
,
but
the
poores
propriety
;
which
I
cannot
take
from
them
againe
but
by
stealth
,
that
I
say
not
sacriledge
.
This
way
of
setting
a
part
before
hand
will
be
very
usefull
both
for
the
resisting
of
coveteous
thoughts
,
which
will
be
apt
still
to
intercurre
,
when
objects
of
charity
offer
themselves
;
and
also
for
the
having
provision
ready
at
hand
,
to
give
when
we
would
be
willing
to
give
,
which
otherwise
perhaps
would
sometimes
be
wanting
;
and
the
doing
this
thus
weekely
,
will
make
the
summe
thus
parted
with
so
insensible
,
that
we
shall
not
misse
out
of
our
estates
,
what
is
thus
consecrated
.
S.
But
I
pray
what
proportion
yeerely
should
I
thus
designe
.
C.
The
exact
ptoportion
or
quotum
,
I
cannot
prescribe
you
,
the
Scripture
having
defined
nothing
in
it
;
but
by
commending
liberality
,
and
voluntary
and
cheerefull
giving
,
rather
intimating
that
there
is
no
set
proportion
to
be
defined
,
but
to
be
left
to
every
mans
owne
breast
,
how
to
proportion
his
free
will
offering
:
For
although
one
place
there
be
that
seemes
to
require
all
to
be
set
apart
for
this
purpose
that
comes
in
by
way
of
gaine
from
Gods
prospering
hand
,
to
wit
that
just
now
mentioned
,
1
Cor.
16.
2.
where
he
appoints
that
every
one
set
apart
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
treasuring
up
whatsoever
he
hath
gained
,
or
thrived
,
or
beene
prospered
,
(
not
as
we
render
it
as
God
hath
prospered
him
,
for
't
is
not
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
]
but
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whatsoever
]
yet
it
appeares
that
that
was
in
a
peculiar
case
at
that
time
,
for
the
releiving
the
poore
Christians
at
Jerusalem
,
who
were
so
many
,
and
so
few
to
releive
them
then
,
that
all
that
could
be
spared
was
little
enough
for
the
turne
;
&
therefore
that
can
no
more
make
a
rule
for
the
present
times
,
then
the
having
all
common
then
,
and
bringing
all
to
the
Apostle's
feet
,
will
be
exemplary
to
us
.
I
shall
only
for
your
better
direction
give
you
the
best
light
I
can
,
which
will
be
by
these
gradations
.
1.
That
the
Jewes
,
the
People
of
God
were
bound
by
law
to
set
apart
a
tenth
of
all
their
encrease
every
third
yeare
for
the
use
of
the
poore
;
Every
yeare
you
know
the
tith
was
paid
to
the
Preist
,
but
that
being
done
,
every
third
yeare
they
were
to
tith
againe
,
for
the
poore
;
which
was
in
effect
a
thirtieth
part
yearely
of
their
encrease
;
for
that
(
you
know
)
a
tenth
part
every
third
yeare
,
being
distributed
into
three
parts
,
and
each
of
those
three
assigned
to
each
yeare
,
will
amount
to
.
But
then
2.
other
commands
there
were
given
to
those
Jewes
,
concerning
the
poore
,
as
of
permitting
them
to
lease
in
the
field
,
lending
them
without
use
,
restoring
the
pledge
before
night
,
and
other
the
like
,
and
all
this
a
Jew
was
bound
to
;
he
sinned
against
the
law
,
if
he
did
it
not
.
This
was
his
Righteousnesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Deut
24.
13.
i.
e.
that
degree
of
mercy
which
the
law
required
of
him
,
instead
of
which
the
Greeke
translatours
use
a
word
signifying
Almes
or
Pity
,
the
same
which
is
in
this
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
Christ's
Sermon
,
(
and
it
is
farther
observable
,
that
in
this
place
some
very
ancient
Copies
instead
of
this
word
which
signifies
Almes
,
have
another
word
signifying
Righteousnesse
)
all
which
signifies
some
degrees
of
almes-giving
to
be
required
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
law
,
without
performance
of
which
a
Jew
cannot
be
accounted
righteous
:
and
such
were
those
three
yeares
tithings
,
and
the
rest
forementioned
.
But
then
thirdly
,
beside
this
Righteousnesse
of
the
Jew
,
or
that
proportion
required
to
his
being
arighteous
Jew
,
there
was
another
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
higher
degree
among
them
,
called
Mercy
,
or
goodnesse
,
or
bounty
,
or
charity
,
which
,
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
their
Interpreters
,
is
more
then
righteousnesse
,
excesse
or
abundance
of
righteousnesse
.
Thus
shall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
you
see
those
two
words
many
times
put
together
,
not
as
equivalent
,
but
one
a
higher
degree
then
the
other
.
Dan.
4.
27.
Breake
off
thy
sinnes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
Righteousnesse
,
and
thine
iniquities
by
shewing
Mercy
to
the
poore
;
the
mercy
set
last
,
as
being
highest
.
so
Mic.
6.
8.
What
doth
the
Lord
require
of
thee
,
but
to
do
Justice
and
love
Mercy
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
when
the
comparison
is
made
by
the
Apostle
betweene
a
Righteous
man
and
a
Good
man
,
Rom.
5.
7.
the
Good
man
,
is
this
mercifull
minded
man
,
which
farre
exceedeth
the
other
.
By
which
you
see
that
he
that
will
be
a
Good
,
a
pious
,
a
mercifull
Jew
,
he
must
exceed
those
termes
,
which
by
the
law
,
the
Iew
was
bound
to
,
i.
e.
must
allow
to
pious
uses
much
more
then
the
thirtieth
part
of
his
encrease
every
yeare
;
and
this
law
,
and
direction
being
by
God
himselfe
given
to
his
owne
people
the
Jewes
,
may
deserve
so
farre
to
be
considered
by
us
,
as
it
is
an
evidence
of
Gods
judgement
then
to
that
people
.
But
then
4thly
though
this
be
not
a
law
now
binding
us
,
as
not
given
to
us
,
yet
being
a
law
of
charity
and
mercy
to
my
poore
neighbour
,
which
for
the
substance
of
it
,
is
an
eternall
law
of
Nature
,
there
will
be
small
reason
for
a
Christian
to
thinke
himselfe
disengaged
from
that
quotum
or
proportion
,
which
even
the
Iewes
,
who
were
considered
as
in
a
state
of
imperfection
,
were
obliged
to
;
save
only
that
this
is
now
left
to
their
owne
freedome
which
was
before
commanded
;
and
't
were
shame
that
a
Christian
thus
left
to
his
owne
freedome
should
come
short
of
what
a
Iew
was
brought
to
by
constraint
.
But
5ly
.
on
the
contrary
side
,
the
more
perfect
law
of
Christ
,
and
the
more
grace
,
and
the
more
light
brought
into
the
world
by
him
,
requiring
higher
perfection
now
,
then
before
by
law
was
required
,
(
so
that
except
our
righteousnesse
exceed
theirs
,
we
shall
not
enter
the
Kingdome
of
Heaven
)
may
very
justly
be
deemed
to
require
a
greater
proportion
of
us
now
in
workes
of
mercy
,
then
of
them
was
then
expected
.
From
whence
it
will
be
consequent
,
6ly
.
That
as
our
Righteousnesse
must
exceed
their
righteousnesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
our
Mercy
their
mercy
:
i.
e.
that
to
be
a
righteous
Christian
,
(
i.
e.
such
an
one
,
as
performes
what
the
law
of
Christ
requires
of
him
for
almes-giving
)
't
is
necessary
to
set
a
part
much
more
then
a
yearely
thirtieth
of
his
revenue
,
or
encrease
;
and
to
be
a
mercifull
or
benigne
or
pious
Christian
,
much
more
againe
then
that
,
is
necessary
.
But
then
seventhly
,
the
Christian
(
as
also
the
Iewish
)
law
in
this
matter
,
doth
not
so
consist
in
an
indivisible
point
,
as
that
any
set
proportion
can
be
defined
,
lower
then
which
would
be
the
sinne
of
parsimony
,
and
higher
then
which
the
sinne
of
prodigality
;
but
is
allowed
its
latitude
,
within
which
it
may
move
higher
or
lower
without
sinne
;
yet
so
that
it
may
on
one
side
be
so
low
,
that
it
will
be
unchristian
love
of
money
;
and
on
the
otherside
so
high
(
if
it
be
to
the
neglecting
,
and
exposing
his
owne
children
,
and
family
)
that
it
may
be
wretchlesse
prodigality
:
which
two
extremes
being
by
the
helpe
of
the
former
directions
avoyded
the
rule
will
be
,
That
the
more
liberall
we
are
to
them
that
want
,
or
the
more
liberall
in
setting
a
part
for
them
to
provide
them
a
plentifull
patrimony
,
the
more
acceptable
it
will
be
in
the
sight
of
God
;
and
the
more
liberally
rewarded
:
according
to
that
of
the
Apostle
,
2
Cor.
9.
6.
He
that
soweth
bountifully
,
shall
reape
bountifully
,
by
which
I
conceive
is
meant
not
only
Gods
aboundant
retributions
of
Glory
in
another
world
,
but
even
his
payments
of
temporall
plenty
here
,
to
those
who
have
beene
willing
to
make
that
Christian
use
of
that
earthly
talent
commited
to
their
Stewarding
.
S.
Doe
you
beleive
,
that
liberality
to
the
poore
is
likely
to
receive
any
such
reward
in
this
life
?
The
reason
of
my
question
is
,
because
if
there
were
any
ground
for
the
affirmative
,
I
should
conceive
it
a
most
convincing
motive
to
all
,
even
the
worldly-minded
men
,
to
cast
their
bread
thus
upon
the
waters
;
if
it
should
returne
to
them
againe
in
this
life
with
encrease
.
Liberality
being
a
thing
pleasant
and
delightfull
even
to
flesh
and
bloud
,
to
the
most
covetous
minded
man
;
and
nothing
imaginable
to
deterre
any
from
the
practice
of
so
lovely
a
duty
,
were
it
not
the
feare
of
diminishing
our
store
or
bringing
our selves
to
want
by
that
meanes
.
I
shall
therefore
in
great
earnest
desire
to
heare
your
opinion
in
that
point
?
C.
I
make
no
doubt
of
this
truth
,
that
mercifulnesse
and
Christian
liberality
is
the
surest
way
to
plenty
and
contentment
in
this
life
;
so
farre
from
ever
being
a
meanes
of
impoverishing
any
,
that
it
is
most
constantly
(
when
exercised
as
it
ought
)
a
meanes
of
enriching
.
And
that
you
may
not
thinke
this
a
phansy
or
speculation
,
or
groundlesse
confidence
in
me
,
I
shall
tell
you
that
I
conceive
there
is
not
any
one
thing
(
temporall
)
for
which
there
are
so
many
cleare
evident
promises
in
the
Scripture
as
this
.
For
the
giving
you
ground
of
faith
in
this
,
I
will
name
you
some
.
And
a
foundation
I
shall
lay
,
Deut.
26.
11.
where
there
is
by
God
prescribed
a
forme
of
prayer
to
be
used
by
him
that
hath
made
an
end
of
tithing
all
the
tith
of
his
encrease
the
third
yeare
,
i.
e.
that
hath
paid
the
poore
their
patrimony
,
(
as
appeares
by
the
rest
of
the
verse
,
and
which
till
it
be
done
,
the
third
yeares
tithing
is
not
made
an
end
of
.
)
And
the
forme
prescribed
gives
the
man
that
hath
so
done
liberty
and
priviledge
of
claime
and
challenge
to
all
kind
of
earthly
blessings
.
v.
13.
Then
thou
shalt
say
before
the
Lord
thy
God
I
have
given
to
the
stranger
,
to
the
fatherlesse
,
&c.
And
thereupon
,
v.
15.
Looke
downe
from
heaven
and
blesse
thy
people
Israel
,
and
the
land
which
thou
hast
given
us
,
a
land
flowing
with
milke
and
honey
.
The
mention
of
the
milke
and
honey
,
and
affluence
,
is
an
interpretation
what
that
blessing
is
which
is
there
prayed
for
so
confidently
;
to
wit
,
temporall
plenty
here
;
and
Gods
prescribing
this
forme
of
prayer
is
argument
enough
that
God
will
grant
it
to
him
,
that
having
performed
this
condition
,
doth
humbly
in
prayer
require
the
performance
of
such
promise
.
Onely
by
the
way
,
these
two
things
must
goe
together
inseparably
,
performance
of
the
condition
,
and
then
prayer
to
God
.
According
to
that
of
the
blind
man
in
the
Gospell
,
that
he
that
is
a
worshipper
of
God
and
doth
his
will
,
him
he
heareth
.
Other
places
fit
to
be
superstructed
on
this
you
have
in
the
Psalmes
of
David
,
Psal.
41.
1.
Blessed
is
he
that
considereth
the
poore
and
needy
.
And
what
kind
of
blessing
this
is
,
appeares
by
the
context
,
The
Lord
will
deliver
him
,
preserve
him
,
keep
him
alive
,
blesse
him
on
the
earth
,
&c.
And
besides
others
one
remarkeable
place
that
booke
affords
,
Psal.
37.
25.
I
have
beene
young
,
and
now
am
old
,
yet
saw
I
never
the
righteous
forsaken
,
nor
his
seed
begging
bread
.
What
is
meant
by
the
righteous
there
,
will
be
evident
,
if
you
advise
with
v.
21.
The
Righteous
sheweth
mercy
and
giveth
.
and
v.
26.
The
righteous
is
ever
(
or
all
the
day
)
mercifull
and
lendeth
.
His
liberality
such
and
so
continuall
(
all
the
day
mercifull
)
that
one
would
thinke
it
able
to
exhaust
his
patrimony
;
to
bring
him
,
at
least
his
posterity
,
to
want
and
beggery
;
and
yet
in
all
Davids
observation
,
he
had
found
(
so
farre
as
to
make
an
Aphorisme
of
it
)
that
none
were
ever
brought
to
want
by
that
meanes
;
but
,
as
it
followes
for
confirmation
of
this
truth
,
v.
26.
His
seed
is
blessed
;
his
posterity
as
prosperous
as
if
their
father
had
digged
through
the
mine
into
hell
(
where
the
Poets
thought
riches
dwelt
)
to
fetch
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pluto
.
out
treasure
for
them
.
Where
although
the
rule
doe
not
necessarily
hold
so
farre
,
that
no
other
meanes
can
make
a
mercifull
man
poore
,
(
for
perhaps
negligence
,
suretyship
,
some
other
sinne
lived
in
and
bringing
a
curse
upon
him
,
may
;
and
mercifulnesse
not
prove
antidote
sufficient
to
secure
him
against
all
other
poison
.
)
Yet
thus
farre
it
doth
in
Davids
observation
hold
,
1.
That
it
never
brings
any
man
to
want
;
whatever
else
may
,
that
will
not
;
2.
That
it
is
an
ordinary
meanes
to
helpe
to
more
wealth
;
to
enrich
the
posterity
;
to
bestow
temporall
blessings
on
them
;
a
benigne
favourable
influence
this
hath
upon
all
that
belongs
to
him
.
And
this
which
David
mentions
as
an
Aphorisme
of
his
owne
observation
,
I
beleive
I
might
extend
to
all
times
,
and
challenge
any
Historian
of
past
,
or
observator
of
present
times
,
to
give
one
instance
out
of
his
knowledge
to
the
contrary
;
of
any
Christian
Almes-giver
that
brought
himselfe
or
his
posterity
to
want
(
nay
that
did
not
thrive
and
prosper
the
better
)
by
that
meanes
.
Some
notable
examples
I
have
knowne
in
my
time
for
the
confirming
what
I
now
say
,
but
could
never
yet
heare
of
any
to
the
contrary
.
To
these
I
shall
adde
a
few
places
of
testimony
also
out
of
the
Proverbs
of
Solomon
,
11.
24.
There
is
that
scattereth
and
yet
encreaseth
,
i.
e.
One
sort
of
scatterers
there
is
that
encreaseth
by
scattering
;
and
no
cause
of
doubt
but
that
the
mercifull
is
this
kind
of
scatterer
;
which
farther
appeares
by
the
opposition
in
the
rest
of
the
verse
,
There
is
that
with
holdeth
more
then
is
meete
,
and
it
tendeth
to
poverty
.
Astrange
thing
that
scattering
should
be
a
meanes
of
encreasing
;
giving
,
of
having
;
and
withholding
,
of
poverty
;
keeping
,
of
not
having
;
but
when
't
is
considered
how
all
temporall
plenty
is
of
Gods
disposing
,
how
by
his
blessing
and
opening
his
hand
,
all
things
are
filled
with
plenteousnesse
;
and
by
his
withdrawing
his
auspicious
influence
,
all
things
are
improsperous
,
moulter
and
crumble
into
nothing
,
there
will
be
small
difficulty
in
beleiving
Gods
promise
for
such
kind
of
difficulties
,
as
these
.
Besides
,
the
following
verses
make
it
cleare
,
that
it
belongs
to
this
matter
,
v.
25.
The
liberall
soule
shall
be
made
fat
,
and
he
that
watereth
shall
be
watered
also
himselfe
.
And
selling
of
corne
being
an
act
of
liberality
,
v.
26.
in
opposition
to
him
that
withholdeth
it
,
it
followes
,
Blessing
shall
be
upon
his
head
.
and
v.
28.
The
Righteous
,
i.
e.
the
liberall
againe
,
(
as
opposite
to
him
that
trusteth
in
riches
)
shall
flourish
as
a
branch
.
i.
e.
be
very
prosperous
.
And
though
it
follow
in
the
last
verse
,
that
the
righteous
shall
be
recompenced
on
the
earth
;
i.
e.
meete
with
afflictions
and
punishments
here
;
set
is
that
common
state
of
good
men
reconcileable
with
temporall
blessings
here
,
as
may
appeare
,
Mark
.
10.
30.
So
againe
,
Prov.
13.
22.
A
good
man
leaveth
his
inheritance
to
his
childrens
children
.
Where
if
the
good
man
be
the
same
that
is
meant
by
that
phrase
,
Rom.
5.
7.
it
will
be
distinctly
pertinent
to
this
matter
,
(
and
so
the
context
would
inforce
,
and
the
wealth
of
the
sinner
is
laid
up
for
the
just
.
)
But
if
it
be
a
more
generall
word
,
yet
then
also
this
of
the
mercifull
will
be
conteined
under
it
.
So
againe
,
Prov.
14.
21.
He
that
hath
mercy
on
the
poore
happy
is
he
.
So
19.
17.
He
that
hath
pity
on
the
poore
lendeth
unto
the
Lord
:
the
Vulgar
read
it
[
lendeth
unto
the
Lord
upon
use
]
and
that
which
he
hath
given
will
he
pay
him
againe
,
and
(
it
being
lent
upon
use
,
)
pay
him
with
use
,
and
interest
also
.
On
occasion
of
which
place
I
remember
an
ancient
story
in
Cedrenus
(
how
true
I
know
not
)
of
a
Jew
,
as
ancient
,
saith
he
,
as
King
Hezechiahs
time
,
that
having
read
this
place
and
weighed
it
,
resolved
to
try
whether
God
would
be
as
good
as
his
word
.
Gave
all
that
he
had
but
two
peices
of
silver
,
to
the
poore
,
and
then
waited
and
expected
to
see
it
come
againe
;
but
being
not
presently
answered
in
that
expectation
,
grew
angry
,
and
went
up
to
Jerusalem
to
expostulate
with
God
for
cheating
him
by
this
unperformed
promise
.
The
story
goes
on
,
that
he
being
on
his
way
,
found
two
men
a
striving
,
engaged
in
an
unreconcileable
quarrell
;
about
a
stone
,
that
both
,
walking
together
,
had
found
in
the
way
,
and
so
had
both
equall
right
to
it
;
but
being
but
one
and
undividible
,
could
not
both
enjoy
;
and
therefore
to
make
them
freinds
,
he
having
two
peices
of
silver
,
doth
upon
contract
divide
them
betwixt
the
pretenders
,
and
hath
the
stone
in
exchange
from
them
;
having
it
,
he
goes
on
his
journey
,
and
coming
to
Ierusalem
shewes
it
the
Goldsmith
,
who
tells
him
that
it
was
a
jewell
of
great
value
,
being
a
stone
falne
and
lost
out
of
the
high
Preists
Ephod
,
to
whom
if
he
carried
it
he
should
certainly
receive
a
great
reward
;
he
did
so
,
and
accordingly
it
proved
;
the
high
Preist
tooke
it
of
him
,
gave
him
a
great
reward
,
but
withall
a
box
on
the
eare
,
bidding
him
trust
God
the
next
time
.
The
story
if
true
,
is
an
instance
of
the
matter
in
hand
;
if
not
,
yet
an
embleme
or
picture
of
it
.
So
againe
,
Prov.
22.
9.
He
that
hath
a
bountifull
eye
shall
be
blessed
,
for
he
giveth
of
his
bread
to
the
poore
.
Where
the
affirmative
promise
is
most
punctuall
,
and
the
reason
to
confirme
it
most
remarkeable
,
being
but
the
repetition
of
the
thing
it selfe
,
(
as
principles
are
faine
to
be
proved
by
themselves
)
the
bountifull
minded
man
shall
be
blessed
,
why
?
because
he
is
bountifull
,
i.
e.
no
other
argument
needfull
to
prove
it
but
this
;
the
promise
,
infallible
promise
belonging
peculiarly
to
such
.
And
Prov.
28.
27.
He
that
giveth
to
the
poore
shall
not
lacke
.
A
most
definitive
large
rule
,
from
whence
no
exception
is
imaginable
,
if
we
had
but
faith
to
depend
upon
it
.
And
lest
you
should
thinke
that
this
referred
onely
to
the
state
of
the
Iewes
under
the
Old
Testament
,
and
belonged
not
at
all
to
us
Christians
,
you
may
first
observe
,
that
these
Proverbs
of
Solomon
are
not
truths
peculiar
to
that
state
,
but
extensive
even
to
us
Christians
;
and
more
purely
so
,
then
to
them
,
many
of
them
.
2.
That
in
the
Gospell
one
place
there
is
that
repeates
in
sence
one
part
of
these
places
,
that
of
19.
17.
[
He
that
giveth
to
the
poore
lendeth
to
the
Lord.
]
to
wit
,
Mat.
25.
43.
[
In
as
much
as
ye
did
it
to
one
of
these
,
you
did
it
unto
me
.
]
And
then
why
may
not
the
latter
part
belong
to
us
also
?
3.
One
plaine
promise
of
temporall
things
there
is
in
the
Gospell
also
to
those
that
part
with
any
of
their
goods
for
Christs
sake
,
(
and
such
sure
are
the
Christian
Almes-givers
that
doe
it
in
obedience
to
Christs
law
,
and
charity
to
fellow
Christians
,
)
Mat.
19.
29.
and
that
in
a
generall
unlimited
stile
,
excluding
all
exception
,
Mark
.
10.
30.
There
is
no
man
that
hath
left
house
,
or
brethren
,
&c.
and
lands
,
i.
e.
worldly
goods
,
but
he
shall
receive
an
hundred
sold
now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
time
:
(
this
first
lower
harvest
,
this
season
of
retributions
)
houses
,
&c.
i.
e.
temporall
blessings
here
;
and
then
over
and
above
in
another
world
,
everlasting
life
.
Onely
with
a
mixture
of
persecutions
,
as
Saint
Marke
(
or
Saint
Peter
who
had
asked
the
question
which
occasioned
this
speech
of
Christs
,
and
whose
Amanuensis
Saint
Marke
was
)
hath
it
,
as
before
I
told
you
.
Prov.
11.
31.
after
all
those
temporall
promises
to
the
Almes-giver
,
it
is
added
,
He
shall
be
recompenced
,
or
receive
his
portion
of
afflictions
in
the
earth
.
By
all
these
testimonies
from
the
word
of
God
,
both
in
New
and
Old
Testament
,
I
conceive
this
doctrine
as
cleare
as
any
in
the
Scripture
.
That
the
promise
of
temporall
plenty
to
the
liberall
is
so
distinct
and
infallible
,
that
it
can
be
no
lesse
then
grosse
ignorance
of
plaine
Scripture
not
to
observe
it
;
and
arrant
infidelity
not
to
beleive
it
;
and
strange
Vn-Christian
sinne
not
to
practice
that
so
amiable
a
duty
;
that
to
him
that
beleives
this
,
there
is
not
the
least
temptation
imaginable
against
it
,
even
the
covetous
man
himselfe
being
allowed
to
be
the
objector
.
S.
I
cannot
but
acknowledge
the
truth
of
your
premises
,
and
reasonablenesse
of
the
conclusion
from
them
,
and
onely
mervaile
what
artifice
the
Devill
hath
gotten
to
ensnare
men
by
,
and
keepe
them
from
doing
that
which
is
so
agreeable
to
their
humours
and
dispositions
,
even
as
they
are
partakers
of
but
ingenuous
nature
.
God
melt
the
heart
and
open
the
hand
of
the
obdurate
world
,
and
teach
us
the
due
practice
of
it
.
I
shall
presume
you
have
no
more
necessary
to
be
added
to
the
explication
of
the
duty
here
supposed
[
and
thou
when
thou
doest
almes
]
I
shall
call
you
from
thence
to
the
second
particular
mentioned
,
The
Caution
interposed
,
and
desire
to
know
what
that
it
?
C.
The
Caution
is
,
that
we
do
not
our
almes
to
be
seene
of
men
;
or
use
any
meanes
in
the
doing
of
them
,
to
have
glory
of
men
;
to
be
praised
or
commended
by
them
.
For
this
is
an
infirmity
very
ordinarily
insinnuating
it selfe
in
our
best
actions
,
to
blast
and
defame
them
in
the
eyes
of
God
;
every
man
being
apt
to
desire
to
be
better
thought
of
by
man
for
the
performance
of
this
duty
;
especially
if
he
be
an
exceeder
in
it
.
S.
But
were
we
not
commanded
before
,
that
our
light
should
shine
before
men
?
What
is
that
but
to
do
our
good
workes
so
,
that
men
might
see
them
?
C.
To
this
I
shall
answer
1.
By
telling
you
that
the
performance
of
duties
to
God
may
be
either
publicke
or
private
;
the
one
in
the
congregation
,
the
other
in
the
closet
;
the
former
ought
to
be
as
publicke
as
it
may
,
that
so
they
may
be
more
exemplary
,
and
tend
more
to
the
glorifying
of
God
;
&
to
that
the
shineing
of
our
light
belongs
:
the
second
,
as
private
as
it
may
,
to
approve
our selves
the
more
to
God
,
and
to
that
this
caution
here
pertaines
.
And
though
this
be
more
illustriously
observable
in
the
two
following
duties
of
prayer
and
fasting
,
yet
will
it
hold
in
some
measure
in
this
also
;
the
Church
being
designed
for
giving
also
,
and
every
Christian
antiently
wont
to
bring
some
what
to
the
Corban
every
time
he
came
to
Church
,
a
remainder
of
which
custome
we
have
still
in
the
offertory
,
2.
That
there
is
great
difference
betwixt
doing
our
good
workes
so
,
that
men
may
see
them
,
and
doing
them
to
be
seene
of
men
;
and
againe
,
betweene
doing
them
so
before
men
,
that
they
may
see
,
and
glorifie
our
father
in
heaven
,
and
that
we
may
have
glory
of
men
.
The
former
,
if
it
have
not
the
latter
to
blast
it
(
and
if
it
be
truly
so
,
it
excludes
the
latter
)
is
only
a
Christian
charitable
care
,
that
my
good
actions
may
be
exemplary
to
others
;
the
second
that
they
may
be
matter
of
reputation
to
my selfe
:
The
former
respects
only
God's
glory
,
and
not
mine
owne
;
the
second
mine
owne
vaine
aiery
credit
here
,
and
not
(
or
more
then
)
God's
.
The
first
a
most
divine
Christian
act
,
expression
of
great
love
of
God
,
and
desire
to
propagate
his
Kingdome
;
of
great
love
of
my
brother
,
and
desire
to
make
all
others
as
good
as
my selfe
,
by
setting
them
such
copies
on
purpose
to
transcribe
;
the
second
is
an
evidence
of
great
passion
,
and
selfe-love
,
and
impatience
of
having
our
reward
put
off
to
so
long
a
date
,
as
the
reversion
in
another
world
;
and
consequently
these
two
are
most
diversely
rewarded
;
the
first
with
a
great
degree
of
glory
,
for
the
glory
we
have
brought
to
God's
name
;
the
second
so
odious
in
the
sight
of
God
,
that
even
our
almes
giving
,
or
best
actions
,
are
eaten
thorow
and
smitten
as
the
gourd
with
the
worme
,
and
come
to
nothing
,
find
no
reward
in
another
world
;
the
little
reputation
gotten
here
and
affected
by
us
,
must
serve
our
turnes
,
the
only
reward
we
are
to
hope
for
;
which
shewes
the
unhappynesse
and
folly
of
this
sinne
of
vaine-glory
,
it
robbes
us
of
all
the
reward
that
our
most
esteemeable
,
acceptable
,
free-will-offerings
,
our
workes
of
mercy
,
can
hope
for
from
God
.
S.
Is
this
desire
to
be
seene
,
and
have
glory
of
men
a
sinne
,
or
no
?
C.
A
sinne
surely
it
is
,
as
a
deflexion
to
the
creature
;
and
if
it
be
the
principall
motive
of
our
actions
,
then
a
wasting
sinne
;
unreconcileable
with
charity
,
or
the
favour
of
God
,
(
for
it
seemes
the
praise
of
men
rules
in
us
,
and
not
the
love
of
God
,
and
then
how
can
you
beleeve
?
Jo.
5.
44.
)
but
if
the
love
of
God
be
the
principle
or
prime
mover
of
our
actions
,
and
this
other
of
the
desire
to
be
seene
of
men
,
do
only
steale
in
,
as
a
secondary
carnall
interest
of
our
owne
;
then
,
though
it
be
a
sinne
still
,
and
such
an
one
,
as
will
deprive
us
of
all
future
reward
of
that
good
worke
,
to
which
it
is
adherent
,
yet
through
God's
mercy
in
Christ
and
his
equitable
interpretation
of
our
infirmities
,
it
will
not
prevaile
so
farre
as
to
seperate
betweene
God
and
us
eternally
,
or
to
cast
us
out
of
his
favour
;
this
I
conceive
may
be
concluded
by
analogy
from
that
hard
place
of
Saint
Paul
1
Cor.
3.
12.
or
an
example
whereby
that
(
being
of
a
larger
extent
,
and
belonging
first
to
matters
of
doctrine
,
then
to
many
other
things
)
may
be
illustrated
.
The
foundation
being
once
layed
,
i
e.
Jesus
Christ
,
(
he
being
set
the
principle
of
all
our
actions
,
the
faith
in
,
&
love
of
him
being
depeest
grounded
in
our
hearts
)
superstructures
on
this
,
are
either
of
pure
substantiall
metall
,
which
will
beare
the
test
,
or
tryall
,
or
judgement
of
God
(
for
that
is
meant
by
[
the
day
]
which
word
in
all
languages
almost
signifyes
judgement
)
when
done
without
this
mixture
of
drosse
or
hypocrisie
;
or
else
of
a
baser
allay
which
will
not
hold
out
the
tryall
,
but
will
perish
in
the
fire
,
when
they
are
brought
to
it
for
tryall
,
such
are
these
almes-givings
,
&c
:
of
ours
,
which
have
this
desire
of
vaine-glory
mixed
with
them
.
The
former
of
these
workes
,
as
gold
,
&c.
not
consumable
by
the
fire
,
abide
the
tryall
,
and
are
rewarded
,
v.
14.
the
latter
like
wood
,
&c.
combustible
matter
,
perish
in
the
fire
,
or
tryall
,
are
burnt
v.
15.
come
to
be
acounted
to
him
for
reward
;
and
so
all
those
good
deeds
of
his
are
lost
;
come
to
nothing
(
eaten
through
with
that
cankar
of
vaine-glory
)
this
mulct
or
punishment
lies
upon
him
for
this
fault
,
but
yet
the
foundation
remaining
still
firme
,
the
faith
and
love
of
God
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
his
heart
,
he
himselfe
shall
be
saved
,
or
escape
;
shall
not
himselfe
be
burnt
,
though
his
workes
are
;
yet
so
,
as
by
fire
,
or
through
,
or
out
of
fire
.
As
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
one
that
being
in
the
midst
of
a
fire
,
hath
his
very
clothes
burnt
from
his
backe
,
and
scapes
onely
with
his
life
;
these
tainted
workes
of
his
are
lost
,
but
himselfe
escapes
,
naked
and
bare
,
to
be
one
of
the
Nethinim
,
as
it
were
,
or
doore-keepers
in
the
Kingdome
of
God
;
meane
while
this
favour
which
he
finds
,
that
is
thus
guilty
of
this
blasting
sinne
,
will
give
him
but
little
encouragement
,
or
comfort
to
indulge
to
it
,
when
he
knowes
,
that
when
't
is
cheife
in
his
heart
,
the
principle
of
his
actions
,
or
superiour
to
the
love
of
God
in
him
,
't
is
then
an
act
of
arrant
infidelity
,
and
little
mercy
to
be
expected
then
;
and
even
when
it
comes
in
,
but
as
a
secondary
,
appendant
to
his
good
deeds
,
't
is
yet
then
a
meanes
to
deprive
him
of
all
the
reward
or
benefit
of
his
best
actions
,
his
Almes-giving
,
prayer
,
and
fasting
;
and
brings
him
low
,
to
a
very
sad
estate
here
,
and
comparatively
meane
one
hereafter
;
all
which
he
that
will
adventure
for
a
little
paultry
praise
,
that
meere
blast
and
wind
,
and
breath
of
sinfull
men
,
is
sure
very
ill
advised
.
S.
This
being
so
unhappy
a
sinne
,
and
yet
so
hardly
gotten
out
of
us
,
what
meanes
can
you
direct
me
to
,
to
prevent
it
?
C.
1.
A
consideration
of
the
price
it
costs
us
[
Ye
have
no
reward
of
your
Father
which
is
in
Heaven
]
or
[
they
have
their
reward
]
here
,
and
so
none
behind
in
another
world
.
2.
A
resolution
before
hand
never
to
make
my
good
deed
more
publicke
then
the
circumstances
necessarily
attending
the
present
occasion
,
extort
from
me
.
If
I
doe
every
good
deed
in
the
season
and
place
that
God
represents
the
object
to
me
,
let
him
alone
to
provide
for
his
owne
glory
,
that
is
,
to
rise
from
it
;
and
therefore
I
shall
not
need
in
that
respect
to
use
any
artifice
to
publish
it
,
under
pretence
of
making
my
light
shine
before
men
.
Therefore
I
say
the
second
meanes
will
be
a
resolution
not
to
make
my
good
action
more
publicke
then
it
needs
,
as
by
browing
a
trumpet
,
or
using
any
meanes
proportionable
to
that
,
though
in
a
lower
degree
,
to
call
mens
eyes
towards
me
;
or
to
doe
what
I
doe
(
on
purpose
and
by
choice
)
in
the
market
place
or
street
,
or
places
of
publicke
meeting
and
concourse
.
(
for
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
word
rendred
Synagogues
,
signifies
)
But
3
,
rather
on
the
other
side
,
if
I
find
that
humour
of
vanity
getting
in
upon
me
,
to
labour
for
the
greatest
secrecy
imaginable
,
(
for
that
is
meant
by
that
impossible
phrase
of
[
not
letting
the
left
hand
know
what
the
right
hand
doth
]
)
which
by
the
way
gives
also
a
very
usefull
advertisement
for
our
direction
in
our
dispensing
of
almes
.
Not
to
doe
them
so
much
to
the
beggar
in
the
street
,
(
who
1.
Is
here
,
by
accident
,
literally
forbidden
,
v.
2.
[
not
in
the
streetes
]
And
2.
For
the
most
part
is
a
disorderly
walker
,
and
not
the
fittest
object
of
such
charity
(
releife
of
his
wants
without
his
labour
being
the
nourishing
his
idlenesse
)
And
withall
3.
Is
the
most
proper
food
for
our
vaine
glory
)
as
to
the
poore
labourer
in
secret
,
the
house-keeper
that
comes
not
abroad
,
and
yet
needes
aide
and
releife
more
truly
,
to
support
the
burthen
of
a
numerous
hungry
family
,
and
withall
cannot
be
any
temptation
to
our
vaine-glorious
humour
;
at
least
so
probably
is
not
,
as
the
other
.
4.
The
contemplation
of
the
reward
that
attends
my
contempt
of
the
praise
of
men
,
a
thousand
times
more
,
even
in
kinde
,
then
that
which
the
vaine
man
attaines
to
;
to
wit
,
being
praised
of
God
openly
before
Men
and
Angells
(
whereas
a
few
spectators
of
sinfull
men
is
all
that
can
here
be
compassed
)
in
a
full
quire
,
all
looking
upon
us
;
not
onely
to
be
praised
but
rewarded
also
.
S.
I
conceive
you
have
now
gone
through
the
first
of
the
three
things
,
and
fully
satisfied
all
my
scruples
,
God
grant
my
obedience
and
practice
,
and
observation
of
your
directions
may
be
as
perfectly
compleate
and
universall
.
I
shall
call
upon
you
now
to
the
second
,
beginning
at
the
fifth
,
and
extended
to
the
16th
verse
.
In
all
which
I
expect
what
you
will
observe
unto
me
.
C.
§
2
Of
Prayer
.
The
same
generall
parts
that
before
.
A
Duty
supposed
,
and
a
double
Caution
interposed
.
The
Duty
supposed
is
prayer
;
that
great
prime
branch
of
the
worship
of
God
,
required
of
all
that
acknowledge
God
to
be
God
,
and
most
reasonable
for
all
that
acknowledge
,
1.
The
world
to
be
ruled
by
his
providence
.
2.
Themselves
to
have
any
need
of
his
grace
or
pardon
.
Or
3.
That
hope
for
any
reward
from
him
in
another
world
.
S.
I
shall
desire
your
direction
in
divers
particulars
concerning
this
duty
.
And
1.
How
many
sorts
of
prayer
are
there
?
C.
1.
Prayer
of
the
heart
,
when
the
soule
sighs
out
it's
desires
unto
God
;
and
of
the
tongue
added
to
that
,
which
is
then
vocall
prayer
.
2.
Either
publicke
or
private
:
Publicke
of
two
sorts
,
1.
In
the
Church
,
or
meeting
together
of
all
that
will
joine
with
us
,
called
together
by
tolling
of
a
bell
,
&c.
which
is
very
usefull
and
necessary
,
1.
For
the
publicke
testimony
of
our
piety
.
2.
For
the
stirring
up
and
enflaming
of
others
.
3.
For
the
making
of
those
common
publicke
requests
,
wherein
all
that
meete
are
concerned
;
as
for
all
men
,
the
whole
Church
,
the
Rulers
and
Magistrates
of
that
Community
wherein
we
live
,
for
pardon
of
sinnes
,
gift
of
grace
,
preservation
from
danger
,
and
all
other
things
that
as
Fellow-members
of
a
Church
or
State
,
we
may
stand
in
need
of
.
4.
For
the
prevailing
with
God
,
(
the
union
of
so
many
hearta
being
most
likely
to
prevaile
,
and
the
presence
of
some
godly
,
to
bring
downe
mercies
on
those
others
,
whose
prayers
have
no
promise
to
be
heard
;
especially
if
performed
by
a
consecrated
person
,
whose
office
it
is
to
draw
nigh
unto
God
,
i.
e.
to
offer
up
prayers
,
&c.
to
him
,
and
to
be
the
Embassadour
and
Messenger
betweene
God
and
Man
;
Gods
Embassadour
to
the
people
,
in
Gods
stead
beseeching
them
to
be
reconciled
;
and
the
peoples
Embassadour
to
God
to
offer
up
our
requests
for
grace
,
pardon
,
mercies
,
to
him
.
2.
In
the
family
,
which
is
a
lesser
Congregation
,
the
Master
or
Father
of
which
is
to
supply
the
place
of
the
Preist
,
(
and
to
provide
this
spirituall
food
for
all
that
are
under
his
power
and
charge
,
as
well
as
their
corporall
food
)
and
aske
those
things
which
in
that
relation
of
members
of
the
same
family
are
most
acknowledged
to
be
needfull
for
all
there
present
.
And
then
private
prayer
of
two
sorts
againe
,
either
of
husband
and
wife
together
,
(
who
are
as
it
were
one
flesh
,
and
have
many
relations
comnon
to
one
another
,
and
yet
distinct
and
peculiar
from
all
others
.
)
Or
of
eveey
man
or
woman
,
single
and
private
from
all
others
,
in
the
closet
,
or
retirednesse
.
S.
Having
mentioned
the
sorts
,
you
will
please
also
to
mention
the
parts
of
prayer
?
C.
Those
are
set
downe
by
Saint
Paul
,
1
Tim.
2.
1.
Supplications
,
prayers
,
intercessions
,
giving
of
thankes
.
The
first
seemeth
to
referre
to
Confession
and
acknowledgement
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
of
,
and
beseeching
pardon
for
sinne
.
A
necessary
dayly
duty
both
in
publike
and
private
,
for
our selves
and
others
;
only
in
private
fit
to
be
more
distinct
and
particular
,
by
way
of
enumeration
of
the
kinds
,
and
acts
,
and
aggravating
circumstances
of
sinne
.
The
second
is
the
petitioning
or
requesting
of
all
things
necessary
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
for
our
bodies
or
soules
,
in
all
our
capacities
either
as
single
,
or
double
persons
;
as
members
of
families
,
of
Kingdomes
,
of
Christendome
,
of
mankind
it selfe
.
The
third
is
the
interceding
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mediating
for
others
,
offering
up
prayers
for
freinds
,
for
enemies
,
for
all
men
,
especially
for
our
lawfull
Governours
,
Kings
,
and
all
that
be
in
authority
spirituall
or
civill
.
The
fourth
is
the
returning
our
acknowledgements
to
God
for
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
benefits
received
by
us
,
or
others
;
being
bound
by
the
rule
of
gratitude
to
be
mindfull
of
what
we
have
received
;
of
piety
,
to
acknowledge
God's
hand
in
bestowing
them
;
of
charity
,
to
be
sensible
of
what
ever
good
,
any
part
of
mankind
hath
beene
partaker
of
,
from
that
great
spring
of
goodnesse
,
as
well
as
our selves
;
and
by
all
these
,
to
expresse
all
in
our
prayers
and
addresses
to
heaven
.
S.
My
next
inquiry
must
be
,
how
often
this
duty
must
be
performed
?
C.
This
great
duty
consisting
of
these
so
many
parts
,
must
be
performed
frequently
by
all
and
every
Christian
,
without
any
slacking
or
intermitting
of
it
;
but
how
frequently
there
is
no
precept
in
this
place
or
any
other
of
scripture
;
which
argues
that
though
the
substance
of
the
duty
be
under
particular
precept
,
yet
the
frequency
is
left
(
after
the
manner
of
other
free-will-offerings
)
to
every
mans
owne
conscience
,
and
prudence
,
as
occasions
and
circumstances
shall
direct
.
Yet
from
the
commands
and
examples
of
Scripture
,
some
speciall
directions
,
we
may
take
with
us
.
As
1.
that
one
day
in
seven
is
to
be
set
apart
for
this
purpose
,
(
though
not
to
be
all
spent
in
the
performance
of
this
one
duty
,
yet
)
for
this
duty
to
be
carefully
performed
both
in
the
Church
,
the
familie
,
and
in
private
;
and
that
with
more
solemnity
then
ordinary
.
2.
That
other
times
taken
notice
of
by
the
Church
,
either
by
way
of
commemoration
of
partticular
passages
in
the
story
of
Christ
,
of
his
Saints
,
&c.
or
by
way
of
commemoration
of
some
notable
benefits
received
;
or
on
occasion
of
particular
urgencies
,
&c.
be
by
us
solemnely
observed
also
,
according
to
the
rule
of
the
Church
wherein
we
live
;
in
like
manner
as
the
Jewes
observed
their
dayes
appointed
them
by
law
.
3.
that
no
man
omit
to
performe
this
duty
at
least
morning
and
evening
,
every
day
;
this
being
solemnely
required
of
the
people
of
God
,
directed
by
the
law
of
piety
to
begin
and
close
all
with
prayer
,
which
the
very
heathens
could
judge
necessary
,
and
being
the
least
,
that
can
be
meant
by
that
precept
of
the
Apostle
of
praying
without
ceasing
,
or
continually
:
which
is
thought
by
many
to
extend
no
farther
then
in
proportion
to
the
dayly
sacrifices
among
the
Jewes
,
which
were
constantly
every
morning
and
evening
;
but
by
none
interpreted
,
or
conceived
interpretable
to
any
lower
proportion
.
But
then
4.
the
examples
of
holy
men
in
scripture
do
adde
unto
this
number
,
some
more
,
some
lesse
:
David
in
one
place
specifies
the
addition
of
a
third
,
at
morning
,
and
at
evening
,
and
at
noone
day
will
I
pray
,
and
that
instantly
,
i.
e.
in
a
set
,
solemne
,
intense
,
earnest
addresse
,
Ps.
55.
17.
(
and
so
Daniel
,
c.
6.
10.
)
and
this
of
noon-day
is
the
same
with
the
sixth
houre
,
which
is
a
time
of
prayer
,
Act.
10.
9.
used
by
Saint
Peter
.
Others
againe
observed
the
ninth
hour
,
i.
e.
about
three
of
the
clocke
in
the
afternoone
,
as
Peter
and
John
Act.
3.
1.
which
is
there
called
an
houre
of
prayer
,
it
seemes
commonly
observed
;
and
by
going
up
to
the
Temple
it
is
likely
that
publicke
prayers
were
used
at
that
time
,
and
this
superadded
to
the
former
is
a
fourth
time
.
And
there
is
little
doubt
,
but
that
the
third
houre
,
i.
e.
nine
in
the
morning
,
was
an
houre
of
prayer
also
,
though
there
falls
not
out
to
be
any
mention
of
it
in
the
new
Testament
,
and
then
that
is
a
fifth
time
:
And
the
evening
prayer
being
answerable
to
the
morning
,
and
so
used
at
six
in
the
evening
,
as
the
other
at
six
in
the
morning
,
the
custome
of
Godly
men
hath
beene
to
shut
up
the
evening
with
a
Compline
or
prayer
at
nine
of
the
Night
,
and
so
that
is
a
sixth
time
.
To
which
David
seemes
to
adde
a
seaventh
:
Psal.
119.
164.
seven
times
a
day
do
I
prayse
thee
;
where
praysing
being
the
fourth
part
of
prayer
,
may
be
a
denotation
of
the
whole
duty
,
although
the
truth
is
,
the
phrase
seven
times
may
possibly
be
taken
not
strictly
to
signifie
that
number
,
but
as
a
phrase
or
forme
of
speech
to
denote
frequency
.
These
directions
put
together
,
and
pondered
and
compared
with
the
leasure
that
every
man
hath
from
the
duties
of
his
calling
,
and
with
the
great
unvaluable
benefits
of
prayer
,
and
with
the
power
of
importunity
i.
e.
frequent
comming
to
God
in
prayer
,
acknowledged
by
Christ
,
and
with
the
con●●rnance
of
those
things
which
we
may
aske
and
obtaine
by
prayer
,
above
most
other
things
which
we
spend
great
part
of
our
time
on
,
and
with
the
reasonablenesse
of
giving
God
a
liberall
portion
out
of
our
time
as
well
as
our
estates
,
who
hath
allowed
us
so
much
besides
to
our
owne
uses
,
will
be
very
helpfull
to
you
that
you
may
judge
discreetly
what
is
to
be
done
in
this
businesse
,
and
then
still
resolving
that
what
is
well
done
and
well
weighed
for
circumstances
,
being
for
the
substance
a
duty
commanded
,
the
more
of
it
is
performed
,
it
will
be
the
more
acceptable
to
God
.
S.
From
these
Scruples
satisfyed
give
me
leave
to
proceed
to
another
what
kind
of
formes
my
prayers
may
,
or
must
be
presented
in
?
C.
In
this
there
are
two
questions
couched
;
1.
whether
any
set
forme
of
prayer
be
lawfull
to
be
used
?
2.
If
it
be
,
whether
any
other
may
be
used
?
And
then
what
directins
may
be
had
for
that
?
To
the
first
I
answer
positively
,
that
set
formes
of
prayer
are
lawfull
,
both
as
the
word
[
set
]
signifies
premeditate
limited
formes
as
opposed
to
extemporary
,
and
as
it
signifies
prescribed
,
and
for
some
occasions
and
uses
commanded
.
That
it
is
lawfull
to
use
a
set
determinate
forme
of
words
either
written
or
fastened
in
our
memory
,
is
apparent
both
by
the
example
of
Christ
,
(
who
in
Saint
Luke
bids
us
when
we
pray
,
say
,
Our
Father
,
&c
:
not
only
pray
after
this
patern
(
as
the
words
in
Saint
Matthew
may
be
interpreted
)
but
use
these
very
words
,
When
you
pray
say
,
Our
Father
,
&c.
Luk.
11.
2.
)
and
of
John
Baptist
who
taught
his
Disoiples
to
pray
in
some
forme
,
though
we
know
not
what
it
is
,
Luk.
11.
1.
As
also
of
the
Preists
that
used
set
formes
of
blessing
the
people
,
Numb
.
6.
24.
and
of
our
Saviour
himselfe
,
who
used
a
part
(
if
not
the
whole
)
of
the
22
Psalme
upon
the
crosse
;
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
&c.
And
of
the
Church
of
the
Jewes
,
and
Christian
Churches
through
all
times
,
who
have
had
their
Liturgies
as
wayes
and
formes
of
serving
of
God
publickely
,
and
as
meanes
to
preserve
the
true
Religion
from
all
corruptions
in
doctrine
.
And
to
these
arguments
may
be
added
one
more
of
common
observation
even
when
the
Minister
(
or
who
ever
is
the
mouth
of
the
rest
)
prayeth
,
though
in
a
forme
of
his
owne
present
extemporary
effusion
,
yet
at
that
time
all
others
present
are
limited
to
his
conceptions
,
and
pray
in
as
stinted
a
forme
,
as
if
what
the
Minister
prayes
were
read
out
of
a
booke
,
or
dictated
by
his
memory
.
That
it
is
also
lawfull
to
use
a
set
(
as
that
signifies
a
prescribed
)
forme
of
prayer
is
apparent
also
,
1.
By
Christs
prescribing
;
which
he
would
not
sure
have
done
if
it
had
not
beene
lawfull
to
have
used
it
being
prescribed
.
And
so
also
,
2.
By
the
other
examples
mentioned
,
which
are
most
of
them
prescriptions
.
3.
By
the
non-objection
against
the
use
of
them
;
for
sure
if
it
be
lawfull
to
use
them
't
is
lawfull
to
prescribe
them
at
some
time
,
and
for
some
uses
,
(
for
that
a
thing
in
it selfe
acknowledged
and
proved
to
be
lawfull
,
should
by
being
commanded
by
lawfull
authority
become
unlawfull
,
is
very
unreasonable
,
unlesse
lawfull
Magistrates
be
the
onely
unlawfull
things
,
)
and
at
other
times
to
use
other
liberty
is
not
forbidden
,
and
so
no
tyranny
used
upon
our
Christian
liberty
.
4.
By
the
great
benefit
that
accrues
to
the
Congregation
in
having
discreet
well-formed
prayers
,
and
so
not
subject
to
the
temerity
and
impertinences
of
the
suddaine
effusions
;
and
the
same
still
in
constant
use
,
and
so
not
strange
or
new
to
them
,
but
such
as
they
may
with
understanding
goe
along
with
the
Minister
,
and
by
the
helpe
of
their
memory
the
most
ignorant
may
carry
them
away
for
his
private
use
;
and
generally
those
that
want
such
helpes
are
by
this
meanes
afforded
them
.
And
lastly
,
that
by
meanes
of
prescribed
Liturgies
the
unity
of
faith
and
charity
is
much
preserved
.
S.
Well
then
,
supposing
these
set-formes
to
be
lawfull
in
themselves
,
and
lawfull
to
be
prescribed
,
another
question
you
taught
me
,
whether
any
other
may
be
used
but
such
?
C.
Yes
doubtlesse
,
For
the
Church
being
obeyed
in
the
observance
of
the
prescribed
Liturgy
in
publike
,
gives
liberty
for
other
;
sometimes
in
the
publicke
Congregation
,
so
it
be
done
prudently
and
piously
,
and
reverently
,
and
to
edification
;
and
so
also
in
the
family
,
or
in
visitation
of
the
sicke
,
if
the
particular
condition
of
one
or
other
doe
require
it
.
And
in
private
in
the
closet
,
't
is
not
supposed
by
our
Church
but
that
every
one
may
aske
his
owne
wants
in
what
forme
of
words
he
shall
thinke
fit
;
which
that
he
may
doe
fitly
and
reverently
,
't
will
not
be
amisse
for
him
to
acquaint
himselfe
with
the
severall
sorts
of
addresses
to
God
,
that
the
Booke
of
Psalmes
,
and
other
parts
of
Holy
Writ
,
and
all
other
helpes
of
devotion
will
afford
him
,
either
to
use
as
he
finds
them
fit
for
the
present
purpose
,
or
by
those
patternes
to
direct
and
prepare
himselfe
to
doe
the
like
.
S.
What
qualifications
be
required
in
our
prayers
to
make
them
acceptable
to
God
,
or
prevalent
with
him
?
C.
Three
sorts
of
qualifications
:
One
in
the
person
that
prayeth
;
and
that
is
,
that
he
lift
up
cleane
hands
without
wrath
or
doubting
,
1.
That
he
be
purified
from
all
wilfull
sinne
,
bring
not
any
unmortified
wickednesse
with
him
for
God
to
patronize
.
2.
That
he
have
charity
to
his
brethren
,
and
humility
;
the
two
contraries
to
wrath
.
3.
That
he
come
with
confidence
to
Gods
Throne
,
assuredly
beleiving
that
if
he
aske
what
he
ought
,
and
what
God
hath
not
decreed
against
,
God
will
grant
it
him
either
in
kinde
,
or
by
giving
him
that
which
is
better
for
him
.
For
this
a
Christian
is
bound
to
beleive
,
that
God
is
the
hearer
of
prayers
;
that
they
which
aske
shall
have
;
onely
this
with
these
limitations
,
unlesse
God
by
his
all-seeing
eye
judge
somewhat
else
better
for
us
;
or
by
some
particular
decree
hath
determined
the
contrary
;
as
when
the
destruction
of
a
nation
is
determined
,
then
though
Noah
,
Daniel
,
and
Job
intercede
for
it
,
they
shall
onely
save
themselves
,
but
not
the
nation
.
S.
What
other
sort
of
qualifications
is
there
?
C.
In
the
prayer
it selfe
.
As
1.
That
the
matter
of
it
be
justifiable
;
such
things
as
God
hath
promised
to
give
his
Children
;
Or
when
that
is
doubtfull
whether
it
be
such
or
no
,
then
with
submission
to
his
wisdome
,
as
well
as
his
will
;
if
he
seeth
it
best
for
us
,
and
not
otherwise
.
2.
That
the
things
that
belong
to
our
soules
,
and
wherein
God
may
most
be
honoured
,
and
our
neighbour
benefited
,
be
most
and
primarily
desired
.
3.
Zeale
or
fervencie
.
4.
Attention
,
as
it
is
contrary
to
wandring
idle
thoughts
;
which
(
though
they
are
very
apt
still
to
interpose
,
and
no
hope
ever
to
be
wholly
without
them
)
yet
must
be
laboured
against
,
and
by
the
use
of
all
meanes
probable
repelled
,
and
pardon
for
them
asked
solemnely
of
God
.
5.
Constancy
,
and
perseverance
in
asking
,
commended
to
us
by
the
parable
of
the
importunate
widow
.
6.
The
use
of
such
bodily
reverence
,
such
gestures
and
postures
as
may
both
helpe
to
inflame
our
zeale
,
and
be
a
fit
companion
of
our
spirituall
worship
.
And
7.
sometimes
adding
to
Gen.
28.
20.
our
prayers
vowes
of
voluntary
oblations
,
after
the
example
of
Jacob
If
God
.
&c.
S.
What
is
the
third
sort
of
qualifications
?
C.
Those
that
are
to
follow
our
prayers
.
1.
Observation
of
Gods
returnes
to
our
prayers
;
and
in
that
of
God's
gracious
providence
in
denying
what
would
have
beene
lesse
fit
,
and
granting
that
that
is
more
;
2.
Returning
him
the
thankes
and
the
glory
of
all
his
grants
,
and
denialls
.
3.
Considering
and
setting
a
value
on
this
great
unparallell'd
dignity
and
prerogative
of
a
Christian
,
in
talking
,
and
conversing
,
and
prevailing
with
God
;
no
difficulty
of
accesse
,
no
doubt
of
acceptation
.
4.
Raysing
from
his
mercies
a
stocke
and
treasure
of
confidence
for
the
future
,
together
with
a
love
of
him
;
and
by
his
denyalls
learning
to
make
fitter
addresses
the
next
time
.
5.
Expressing
our
gratitude
for
his
mercies
by
our
acts
of
charity
and
bounty
to
our
brethren
that
aske
of
us
,
or
need
our
ayd
,
and
in
case
of
precedent
vow
,
paying
that
which
we
have
vowed
.
S.
If
there
be
nothing
else
,
which
you
will
adde
concerning
the
duty
supposed
,
be
pleased
to
proceed
to
the
Cautions
interposed
in
it
?
C
,
The
first
of
them
is
common
with
that
in
the
matter
of
almes-giving
,
that
the
desire
to
be
seene
,
or
praised
of
men
for
our
piety
,
do
not
interpose
in
our
devotions
;
to
that
purpose
,
that
it
be
not
done
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
common
assemblies
(
meaning
thereby
not
the
Church
,
or
publicke
assemblings
to
that
purpose
in
the
house
of
God
,
as
the
word
Synagogues
might
seeme
to
import
,
but
any
place
of
publicke
view
where
men
use
to
be
spectatours
)
nor
in
the
corners
of
streets
i.
e.
places
chosen
on
purpose
as
most
conspicuous
(
for
he
that
is
in
the
corner
of
streets
is
seene
by
all
in
either
street
)
but
that
our
private
prayers
(
which
peculiarly
are
here
spoken
of
)
be
as
private
as
may
be
;
in
the
closet
,
and
the
doore
shut
:
as
neare
as
we
can
,
no
eye
,
but
that
of
heaven
,
admitted
to
behold
us
.
For
if
,
in
a
duty
,
wherein
God
is
so
nearely
concerned
by
way
of
honour
,
and
our selves
both
in
duty
,
for
the
obtaining
our
needes
,
we
can
take
in
so
poore
an
accession
,
as
the
consideration
and
desire
of
the
praise
of
men
,
't
is
most
just
that
that
should
be
our
reward
,
and
no
other
expected
from
God
for
us
.
S.
But
what
is
the
second
Caution
?
C.
That
we
use
not
vaine
repetitions
.
S.
What
is
meant
by
that
phrase
?
C.
The
word
in
Greeke
is
a
proverbiall
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
referring
to
a
person
whose
name
was
Battus
,
and
a
fault
that
he
was
observed
to
be
guilty
of
;
which
,
seeing
't
is
now
uncertaine
what
it
was
,
we
shall
best
guesse
of
,
by
the
context
here
,
particularly
by
the
reasons
that
are
here
annexed
to
the
cautions
.
1.
Because
by
this
we
shall
be
like
the
heathens
,
who
thinke
to
be
heard
by
their
much
speaking
;
2.
Because
we
shall
be
like
them
in
thinking
that
our
many
words
helpe
God
to
understand
our
meaning
,
which
he
knowes
before
we
begin
to
pray
.
By
which
it
is
,
1.
plaine
,
that
all
repetition
in
prayer
is
not
forbidden
,
because
all
such
is
not
against
either
of
those
reasons
;
and
withall
,
because
both
David
in
his
Psalmes
(
particularly
Psal.
136.
)
and
Christ
in
his
agony
used
the
same
words
in
prayer
many
times
.
Secondly
that
the
thing
here
forbidden
is
somewhat
that
the
heathens
were
guilty
of
;
as
before
the
Hypocrites
of
the
vaineglory
.
3.
That
the
thing
most
probably
to
be
fixt
on
,
is
this
,
the
Tumbling
out
of
a
many
unsignificant
words
,
as
the
heathen
Tragedies
expresse
their
manner
,
or
the
same
words
over
and
over
againe
,
not
out
of
fervency
of
minde
,
but
to
lengthen
out
the
prayer
as
long
as
they
can
,
counting
this
length
of
words
a
good
quality
,
or
that
that
makes
it
either
more
powerfull
or
more
acceptable
with
God
,
which
indeed
was
the
peculiar
fault
of
the
Gentiles
,
the
Jewes
rather
using
concisenesse
and
brevity
in
their
prayers
.
From
all
which
it
followes
,
that
the
bare
length
of
prayers
,
any
farther
then
either
the
necessity
of
our
severall
wants
,
or
the
fervency
of
our
Zeale
requires
,
or
may
tend
to
the
inflameing
of
our
Zeale
,
is
not
acceptable
to
God
or
like
to
prevaile
with
him
;
but
rather
to
do
the
contrary
,
if
it
be
affected
by
us
,
which
is
farther
evidenced
by
the
manner
of
that
prayer
which
is
here
by
Christ
commended
to
us
,
as
a
patterne
and
forme
of
ours
to
be
ruled
and
directed
by
.
Our
Father
&c.
a
very
concise
and
short
prayer
.
Of
the
Lords
Prayer
.
S.
Being
by
our
Saviours
Speech
and
our
progresse
in
attendance
thereon
fallen
upon
the
Lords
prayer
,
though
I
have
formerly
in
the
explication
of
our
Church-Catechisme
learnt
somewhat
of
the
understanding
of
it
,
yet
it
being
a
prayer
of
such
speciall
weight
&
difficulty
,
I
shall
againe
desire
your
particular
directions
for
the
understanding
of
every
part
and
branch
of
it
distinctly
.
And
1.
Is
there
anything
that
from
the
generall
fabricke
of
the
words
you
would
observe
to
me
?
C.
Yes
,
this
one
thing
,
that
our
first
and
cheife
care
ought
to
be
the
glory
of
God
,
advancement
of
his
kingdome
,
and
obedience
to
his
will
;
i.
e.
the
setting
up
God
in
that
excellence
that
belongs
to
him
;
which
is
the
summe
of
the
three
first
petitions
:
And
then
after
that
,
the
care
of
our selves
and
those
things
wherein
we
are
most
concerned
;
the
summe
of
the
three
latter
.
To
which
if
we
annex
the
Doxology
[
for
thine
is
the
Kingdome
&c.
]
which
is
the
reflecting
on
God's
gloryagain
the
observation
will
be
enlarged
,
that
the
glory
of
God
&c
:
ought
to
be
our
first
and
last
care
;
and
all
that
is
good
to
our selves
taken
in
only
as
it
may
best
consist
with
that
,
on
each
side
limited
with
it
;
Just
as
we
read
of
the
Liturgy
used
by
the
Jewes
,
that
of
the
eighteen
prayers
used
in
it
,
the
three
first
and
three
last
concerned
God
;
and
the
rest
,
betweene
themselves
and
their
owne
wants
.
But
the
truth
is
,
the
ancientest
Greeke
copies
have
not
those
words
of
Doxology
,
and
there
is
reason
to
thinke
that
they
came
in
out
of
the
Liturgies
of
the
Greeke
Church
;
where
(
as
now
in
many
places
)
the
custome
was
,
when
the
Lords
prayer
had
beene
recited
by
the
Presbyter
,
for
the
people
to
answer
by
way
of
Doxology
(
as
after
the
reading
of
every
Psalme
a
Glory
be
to
the
Father
,
&c.
)
For
thine
is
the
Kingdome
,
the
power
,
and
the
glory
,
for
ever
and
ever
Amen
.
S.
Please
you
then
to
enter
on
the
particular
survey
of
this
prayer
?
Where
first
occurres
the
title
which
we
bestow
on
God
in
it
,
which
I
already
conceive
as
a
meanes
to
raise
up
our
hearts
to
him
,
and
a
ground
of
confidence
that
he
can
and
will
heare
our
prayers
.
But
what
is
the
particular
importance
of
it
?
C.
1.
That
we
looke
on
God
as
children
on
a
father
,
with
all
reverence
,
and
love
,
and
gratitude
;
as
on
him
who
is
1.
Our
creatour
and
father
of
our
being
.
2.
More
peculiarly
set
out
to
us
in
that
relation
,
then
to
any
other
sort
of
creatures
;
as
Plato
said
,
God
was
a
[
](A45443-e54330-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
maker
of
other
things
,
but
a
[
](A45443-e54360-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
father
of
men
.
3.
That
all
the
acts
of
a
father
on
earth
are
by
him
performed
to
us
,
but
in
a
farre
higher
and
more
excellent
degree
;
as
farre
as
heaven
is
above
earth
.
Such
are
,
1.
His
begetting
us
a
new
to
a
lively
hope
;
i.
e.
his
giving
us
his
spirit
,
the
principle
of
spirituall
and
celestiall
life
:
2.
His
continuance
of
assisting
grace
to
preserve
what
he
hath
begotten
:
3dly
.
His
1
preventing
2
exciting
&
3
illuminating
grace
,
as
a
kinde
of
education
to
our
suoles
:
fourthly
,
His
providing
an
inheritance
for
us
in
another
world
,
not
by
the
death
of
the
father
,
but
by
the
purchase
of
the
sonne
,
to
be
enstated
on
us
,
at
our
death
;
which
is
the
comming
out
of
our
nonage
,
as
it
were
,
And
besides
all
this
,
wherein
he
is
a
Father
to
our
soules
and
spirits
,
many
,
nay
all
kind
of
paternall
acts
to
our
very
bodies
,
which
we
owe
more
to
him
,
then
to
our
earthly
parents
who
begat
them
;
as
also
the
feeding
,
preserving
,
maintaining
,
adorning
,
and
at
last
crowning
of
them
.
2.
By
this
title
,
and
in
it
that
particle
[
Our
]
we
1.
signifie
our
beleife
of
Gods
free
bounty
,
and
fatherly
respect
to
all
our
kind
,
and
labour
not
to
ingrosse
,
or
inclose
it
to
our selves
.
2.
We
extend
our
prayers
to
them
,
as
well
as
to
our selves
.
3.
We
expresse
our
faith
,
and
relyance
,
and
totall
plenary
dependance
on
him
,
as
Ours
,
and
without
whom
we
can
hope
nothing
.
3.
By
the
adjunct
of
this
title
[
which
art
in
heaven
]
we
celebrate
his
infinity
,
immensity
,
all
sufficiency
,
and
all
the
rest
of
his
attributes
,
whereby
he
differs
from
our
fathers
on
earth
,
i.
e.
from
men
,
and
the
honourablest
of
creatures
.
S.
From
the
title
you
may
please
to
descend
to
the
petitions
;
and
first
to
those
which
concerne
God
;
of
which
all
together
,
if
you
would
teach
me
any
thing
,
I
shall
be
ready
to
receive
it
.
C.
I
shall
onely
trouble
you
with
this
from
thence
;
That
the
forme
of
wish
rather
then
prayer
,
retained
in
all
those
three
,
different
from
the
stile
of
the
three
latter
,
doth
conteine
under
it
a
silent
prayer
to
God
,
to
take
the
meanes
or
way
of
performing
this
into
his
owne
hands
;
and
by
his
grace
or
providence
,
or
however
he
shall
see
fit
,
to
take
care
that
by
us
and
all
mankind
,
His
name
may
be
hallowed
,
His
Kingdome
may
come
,
His
will
be
done
,
&c.
S.
What
is
meant
by
the
first
petition
,
[
hallowed
be
thy
name
?
]
And
1.
what
by
Gods
name
?
C.
By
his
name
is
meant
himselfe
;
God
in
his
essence
,
and
attributes
,
and
all
things
that
have
peculiar
relation
to
him
:
It
being
an
ordinary
Hebraisme
that
thing
and
word
,
doing
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
speaking
,
being
called
and
being
,
name
and
essence
,
(
as
his
name
shall
be
called
Wonderfull
,
i.
e.
he
shall
be
a
wonderfull
one
)
should
be
taken
promiscuously
,
the
one
for
the
other
.
S.
What
is
meant
by
hallowing
?
C.
The
Hebrew
word
,
or
Syriacke
dialect
in
which
Christ
delivered
it
,
signifies
to
seperate
from
vulgar
common
use
,
to
use
in
a
seperate
manner
,
with
that
reverence
and
respect
that
is
not
allowed
to
any
thing
else
;
in
that
notion
that
holy
is
opposed
to
common
or
profane
.
Thus
is
God
hallowed
,
when
he
is
used
with
a
reverence
peculiar
to
him
above
all
other
things
;
when
such
power
,
majesty
,
dominion
,
goodnesse
,
&c.
are
attributed
to
him
,
that
are
compatible
to
nothing
else
.
Thus
is
his
Name
hallowed
,
when
it
is
reverently
handled
;
His
word
or
Scripture
,
when
weighed
with
humility
,
received
with
faith
,
as
the
infallible
fountaine
of
all
saving
truth
applied
to
our
soules
,
and
the
soules
of
our
hearers
,
as
the
instrument
designed
to
our
endlesse
good
,
the
power
of
God
unto
salvation
.
Thus
is
his
House
consecrated
to
his
service
;
his
Preists
designed
to
wait
on
him
and
officiate
;
the
Revenues
of
the
Church
instated
on
God
for
the
maintenance
of
his
lot
or
Clergy
;
the
first
day
of
the
weeke
among
us
(
as
among
the
Jewes
,
the
last
)
set
a
part
for
the
worshipping
of
God
publickely
and
solemnely
.
And
every
of
thes●
is
hallowed
when
it
is
thus
according
to
the
designe
,
used
separately
;
when
none
of
these
mounds
to
fence
each
,
are
broken
downe
,
but
all
preserved
from
the
inrode
of
sacrilegious
profaners
.
S.
Having
explained
the
single
termes
,
what
is
now
the
meaning
of
the
complex
,
or
petition
?
C.
I
pray
to
God
that
he
will
be
pleased
,
by
his
grace
,
poured
into
my
heart
and
the
hearts
of
all
men
,
and
by
the
dispensation
of
his
gracious
providence
to
worke
in
all
our
hearts
such
a
reverence
,
and
aw
,
and
separate
respect
unto
him
,
his
Majesty
,
his
attributes
,
his
workes
of
grace
,
his
name
,
his
word
,
his
day
,
his
Ministers
,
his
consecrated
gifts
the
patrimony
of
the
Church
,
divolved
from
him
upon
them
,
that
the
sinnes
of
sacriledge
and
profanenesse
,
and
idolatry
,
and
irreverence
,
and
in
devotion
,
&c.
may
be
turned
out
of
the
world
;
and
the
contrary
virtues
of
Christian
piety
set
up
and
flourish
among
us
.
S.
O
blessed
Father
,
Thus
be
thy
name
hallowed
by
me
and
all
mankind
.
Please
you
now
to
proceed
to
the
second
.
[
Thy
Kingdome
come
]
And
1.
What
is
meant
by
Gods
Kingdome
?
C.
The
exercise
of
Christs
spirituall
Regall
power
in
the
hearts
of
all
his
servants
,
and
Subjects
,
or
Disciples
,
that
give
up
their
names
unto
him
,
1.
Here
in
this
imperfect
Kingdome
of
grace
,
where
the
mortifying
of
every
unruly
affection
is
erecting
of
a
Throne
for
Christ
;
2.
At
the
famous
much
expected
calling
of
the
Jewes
,
(
those
greatest
enemies
of
Christ
)
so
often
prophecyed
of
,
when
Christs
Kingdome
in
the
hearts
of
men
shall
be
much
more
illustrious
then
now
it
is
;
more
holinesse
,
more
obedience
,
more
sincere
perfect
subjection
,
and
lesse
resistance
of
enemies
,
whether
Satan
,
or
wicked
men
,
in
what
manner
we
doe
not
yet
know
;
3.
In
the
great
finall
doome
of
all
enemies
,
and
crownning
of
all
Saints
,
which
shall
be
attended
with
a
Kingdome
which
shall
have
none
end
,
Christ
giving
up
the
Kingdome
to
his
Father
,
and
all
his
Saints
taken
in
to
reigne
with
him
for
ever
.
S.
What
doe
you
meane
by
praying
that
this
Kingdome
of
God
may
come
?
C.
I
pray
that
God
by
his
grace
inspired
into
my
heart
,
and
the
hearts
of
all
men
,
and
by
his
other
blessed
disposall
of
all
things
below
,
will
so
begin
to
set
up
his
Kingdome
in
our
hearts
immediately
,
so
weaken
the
power
of
the
adversary
,
and
the
malice
of
opposers
,
that
it
may
by
degrees
of
flourishing
daily
encrease
;
his
ancient
people
the
Jewes
be
effectually
called
;
and
all
other
things
which
are
in
his
purpose
,
orderly
completed
;
till
at
last
this
mortall
compounded
Kingdome
,
which
hath
so
much
mixture
of
infirmity
,
and
sinne
and
rebellion
in
it
,
be
turned
into
a
Kingdome
of
perfect
holinesse
,
and
immortality
.
S.
O
come
Lord
Jesus
quickely
into
thy
Kingdome
of
Grace
here
for
the
illuminating
and
preventing
,
for
the
purging
and
cleansing
,
for
the
regenerating
and
sanctifying
of
our
soules
!
for
the
bestowing
on
us
that
precious
blessed
grace
of
perseverance
;
and
in
the
Kingdom
of
thy
glory
for
the
perfecting
and
accomplishing
of
us
hereafter
!
Proceed
we
to
the
third
petition
.
[
Thy
will
be
done
in
earth
as
it
is
in
heaven
]
What
is
meant
by
Gods
will
?
C.
His
commands
whatsoever
they
are
,
but
especially
those
which
are
delivered
to
us
in
the
Gospell
by
Christ
.
S.
How
is
his
will
done
in
Heaven
?
C.
It
is
performed
by
the
Angels
who
are
his
Ministring
spirits
,
doing
those
things
in
the
governing
of
the
world
below
,
and
of
every
of
us
,
which
he
appointeth
them
to
do
.
And
this
which
they
are
thus
appointed
,
they
do
willingly
,
chearefully
,
speedily
,
and
without
neglecting
any
part
of
it
.
S.
What
doe
you
meane
by
the
doing
it
on
earth
?
C.
The
obedience
of
all
men
here
below
.
S.
What
then
is
the
full
importance
of
the
whole
petition
?
C.
We
pray
to
God
,
that
he
will
so
inspire
his
grace
into
all
our
hearts
,
and
so
direct
by
his
providence
,
and
assist
to
performance
,
that
we
may
obey
him
in
all
his
commands
here
on
earth
,
willingly
,
readily
,
cheerfully
,
speedily
,
impartially
,
or
(
sincerely
,
without
indulgeing
our selves
to
any
kind
of
sinne
in
the
omission
of
any
part
of
our
duty
to
him
)
as
his
Angels
dayly
obey
his
commands
in
Heaven
.
S.
Blessed
Lord
,
give
us
this
grace
to
will
,
and
assist
us
to
performe
!
From
the
petitions
that
respect
God
,
we
may
non
proceed
to
those
that
respect
our selves
more
particularly
;
though
by
your
explication
I
perceive
that
in
those
which
respect
God
,
weare
neerely
concerned
also
.
C.
It
is
true
in
some
kind
,
but
not
immediately
and
particularly
,
as
in
the
latter
three
;
of
which
one
thing
you
may
observe
in
generall
,
which
yet
I
cannot
conveniently
declare
to
you
till
I
have
explained
to
you
the
particulars
.
S.
Be
pleased
then
to
do
that
.
&
first
in
the
former
of
then
[
Give
us
this
day
our
dayly
bread
]
to
tell
me
what
is
meant
by
Dayly
Bread
?
C.
By
bread
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
meant
all
the
necessaries
of
life
.
By
dayly
,
somewhat
which
the
word
in
English
doth
not
distinctly
signifie
,
yet
well
enough
expresseth
the
sence
of
.
For
thus
it
is
.
The
word
in
Greeke
comes
from
a
word
which
signifies
the
day
approaching
,
or
the
morrow
,
or
(
in
the
scripture
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sence
of
the
Hebrew
answerable
to
it
)
the
remainder
of
our
lives
how
long
or
short
soever
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
;
which
because
it
is
uncertaine
,
men
ordinarily
make
this
an
excuse
for
their
covetousnesse
that
they
may
lay
up
for
their
age
,
and
so
the
older
they
are
,
grow
the
more
covetous
.
From
hence
the
word
rendred
[
dayly
]
denotes
so
much
as
shall
be
sufficient
or
proportionable
for
the
remainder
of
our
lives
;
which
in
our
prayers
we
beseech
God
to
take
into
his
care
,
and
to
distribute
unto
us
this
day
,
i.
e.
(
as
Saint
Luke
interprets
it
)
or
dayly
day
by
day
.
So
that
the
prime
importance
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
of
this
petition
is
,
Lord
give
us
day
by
day
that
which
shall
be
sufficient
for
the
remainder
of
our
lives
.
S.
You
said
this
was
the
prime
importance
of
it
,
which
seemed
to
imply
that
there
was
another
;
What
is
that
?
C.
The
most
obvious
sence
I
call
the
prime
sense
,
because
the
words
do
first
yeild
it
;
that
is
(
as
I
told
you
)
to
the
bodily
necessaries
of
this
life
,
food
and
rayment
;
but
a
secondary
sence
there
is
,
which
though
the
word
yeild
but
in
the
second
place
,
yet
is
a
more
weighty
considerable
sence
;
to
wit
,
as
bread
imports
in
a
spirituall
acception
the
food
of
the
soule
;
the
grace
of
God
;
without
which
that
can
as
little
susteine
it selfe
as
the
body
without
food
,
and
then
the
dayly
bread
is
that
measure
of
continuall
grace
which
will
suffice
for
the
remainder
of
our
warfare
here
;
which
we
beseech
God
day
by
day
to
bestow
upon
us
,
to
assist
and
uphold
us
in
all
our
wants
,
and
referre
the
care
thereof
unto
God
,
who
,
we
are
confident
,
careth
for
us
.
S.
I
beseech
God
thus
to
care
for
us
all
,
and
give
us
day
by
day
for
the
remainder
of
our
lives
,
all
things
necessary
for
our
soules
and
bodies
!
You
may
now
please
to
proceed
to
the
next
,
i.
e.
the
fifth
petition
.
Forgive
us
our
trespasses
,
as
we
forgive
them
that
trespasse
against
us
.
]
C.
There
will
be
little
difficulty
found
in
that
;
to
forgive
,
is
to
absolve
,
pardon
,
free
from
punishment
;
and
the
word
,
trespasses
,
signifies
all
manner
of
offences
against
God
,
the
word
in
Greeke
is
debts
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
is
a
Syriack
expression
to
signifie
sinnes
:
Thus
occasioned
,
every
man
is
bound
to
perfect
,
exact
,
obedience
to
God
by
the
condition
of
the
first
covenant
,
and
that
under
an
heavy
penalty
,
if
he
faile
,
he
then
which
hath
so
failed
is
thus
God's
debter
to
punishment
;
which
if
it
be
not
forgiven
him
,
will
fetch
out
a
writ
against
him
,
cast
him
into
prison
,
and
there
leave
him
(
till
he
hath
payed
the
utter
most
.
i.
e.
eternally
.
)
We
therefore
pray
to
God
to
remit
these
debts
of
ours
,
the
payment
of
which
would
go
so
deepe
with
us
,
and
whereas
we
adde
[
as
we
forgive
them
&c
:
]
that
is
only
a
mention
of
a
qualification
in
us
,
made
necessary
by
Christ
,
to
make
us
capable
of
that
remission
of
God's
;
and
as
an
argument
to
enforce
that
grant
,
by
professing
our selves
freely
to
pardon
all
those
,
that
by
any
injuries
done
to
us
are
become
our
debtors
,
i.
e.
might
justly
in
strict
law
be
by
us
prosecuted
to
punishment
.
S.
Lord
,
grant
us
all
this
free
pardon
thorow
the
satisfaction
of
Jesus
Christ
,
for
all
our
sinnes
,
and
give
us
grace
thus
to
forgive
all
others
,
that
have
injured
us
,
as
freely
as
we
hope
for
pardon
from
our
good
God!
I
shall
lead
you
to
the
last
petition
,
which
seemes
to
be
made
up
of
two
members
.
Lead
us
not
into
temptation
,
but
deliver
us
from
evill
.
What
is
meant
by
temptation
first
?
then
by
Gods
leading
into
it
?
C.
By
temptation
is
meant
any
allurement
of
pleasure
or
profit
;
or
deterrement
of
danger
or
evill
,
which
may
bring
me
to
fall
into
any
sinne
.
To
enter
into
such
temptation
]
(
as
Mat.
26.
41.
the
phrase
is
used
)
signifies
so
to
be
involved
with
either
of
these
,
that
I
cannot
get
out
.
To
make
to
enter
,
or
to
bring
or
leade
into
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(
which
are
all
one
)
is
to
occasion
our
thus
entring
or
being
involved
.
Which
God
may
doe
by
leaving
us
,
or
by
withdrawing
his
grace
.
So
that
the
meaning
of
this
petition
is
not
,
that
God
would
not
permit
us
to
be
tempted
,
(
which
is
the
lot
of
all
,
especially
the
most
Godly
men
,
Ja.
1.
2
,
3.
)
but
that
he
will
not
so
forsake
,
or
leave
us
to
our selves
,
so
destitute
,
and
withdraw
his
grace
,
so
deliver
us
up
(
in
time
of
temptation
,
either
through
prosperity
or
adversity
,
or
Satans
assault
)
that
we
be
not
able
to
extricate
our selves
;
that
he
will
not
leave
us
to
be
overcome
by
temptation
.
For
so
[
to
be
tempted
,
]
Gal.
6.
1.
signifies
,
being
of
a
reall-passive
signification
,
(
of
which
nature
there
be
many
in
the
New
Testament
)
and
noting
the
being
overtaken
also
,
ensnared
to
sinne
,
wrought
on
by
temptation
,
for
the
possibility
of
that
onely
is
it
;
the
consideration
of
which
will
move
us
to
restore
such
,
as
be
already
overtaken
,
which
is
the
subject
of
that
verse
.
S.
Lord
doe
not
thou
thus
leave
or
forsake
us
in
time
of
temptation
so
farre
as
that
we
be
overcome
by
it
!
But
what
is
the
importance
of
the
other
member
of
the
petition
?
C.
The
former
was
onely
negative
,
for
not
bringing
us
to
this
great
hazard
by
forsaking
or
destituting
us
;
the
latter
is
positive
for
deliverance
from
temptation
,
not
againe
from
falling
into
it
,
but
from
being
overcome
by
it
;
which
God
may
doe
by
either
of
these
wayes
.
1.
By
giving
us
a
proportionate
measure
of
strength
,
or
grace
to
beare
it
,
and
move
under
it
,
how
heavy
soever
the
pressure
be
.
Or
2.
By
tempering
the
temptation
to
our
strength
,
and
not
permitting
the
assault
to
be
over
heavy
;
and
so
,
that
God
will
doe
this
by
which
of
these
meanes
he
pleases
,
and
deliver
as
from
the
power
or
hurt
of
temptation
,
(
which
then
onely
becomes
evill
when
we
are
overcome
by
it
)
is
the
summe
of
that
second
part
of
the
last
petition
,
Deliver
us
from
evill
,
or
out
of
evill
;
whether
by
that
,
meaning
the
evill
one
,
Satan
,
the
artificer
,
and
designer
,
and
improver
of
temptation
;
Or
the
temptation
it selfe
of
our
owne
lust
;
or
the
world
and
enemies
of
piety
.
S.
Lord
,
be
thou
thus
seasonably
pleased
to
rescue
and
deliver
us
,
when
we
should
otherwise
surely
be
overcome
,
by
the
power
and
assistance
of
thy
mighty
grace
!
I
now
remember
you
told
me
one
thing
would
be
observeable
from
the
generallveiw
of
these
threepetitions
,
which
having
now
explained
them
,
it
will
be
seasonable
to
afford
me
.
C.
It
is
this
,
The
order
wherein
God
is
wont
to
dispense
his
spirituall
gifts
unto
us
,
by
the
order
wherein
Christ
directeth
us
to
petition
them
.
Thus
,
God
first
gives
grace
to
sanctify
;
that
manna
from
heaven
,
that
bread
of
life
,
without
which
we
are
not
able
to
live
to
God
.
2.
He
pardons
sinnes
to
them
that
are
thus
fitly
qualified
to
receive
his
pardon
.
3.
He
assisteth
and
upholds
from
falling
into
sinne
,
i.
e.
he
1.
Sanctifieth
,
2.
Justifieth
,
3.
Gives
grace
to
persevere
,
and
in
this
order
we
must
desire
and
pray
for
these
severall
degrees
of
grace
.
S.
What
now
have
you
to
adde
concerning
the
Doxology
added
to
these
petitions
?
C.
This
,
that
whether
it
were
delivered
by
Christ
,
or
annexed
out
of
the
Liturgies
of
the
antient
Greeke
Church
,
it
is
a
very
fit
forme
of
acknowledgement
to
God
to
enforce
the
granting
of
the
petitions
;
especially
those
three
which
respect
God
;
thus
,
[
Thy
kingdome
come
]
for
[
thine
is
the
Kingdom
.
]
[
Thy
will
be
done
]
for
[
thine
is
the
power
.
]
[
Hallowed
be
thy
name
]
for
[
thine
is
the
glory
]
for
ever
and
ever
.
The
first
of
these
is
the
acknowledgement
of
God's
dominion
due
to
him
over
the
world
;
and
is
not
(
nor
can
be
)
said
in
earnest
by
any
,
but
those
that
freely
resigne
up
their
soules
for
him
alone
to
reigne
in
,
The
sole
Prince
and
Monarch
of
their
soules
:
He
that
retaines
one
rebell
lust
out
of
his
obedience
,
doth
mock
him
when
he
repeates
those
words
.
The
second
is
the
acknowledgement
of
Gods
omnipotence
,
and
all-sufficiency
,
the
fountaine
of
all
that
grace
and
strength
we
beg
for
;
and
he
that
cannot
rely
on
him
for
all
that
is
necessary
for
this
life
and
another
,
doth
reproach
him
when
he
faith
Thine
is
the
power
.
The
third
acknowledgeth
the
thanks
,
the
honour
,
the
glory
,
of
all
we
are
,
or
have
,
to
be
due
to
him
from
whom
all
is
received
,
and
he
that
can
impute
any
thing
to
himselfe
,
as
his
owne
acquisition
,
can
never
be
thought
in
carnest
when
he
faith
[
Thine
is
the
glory
.
]
The
Amen
that
concludes
,
is
but
a
solemne
stile
of
the
Jewish
first
,
and
then
Christian
Church
.
Either
noting
the
faith
of
him
that
prayes
,
and
consides
that
what
he
here
prayes
for
shall
be
granted
;
or
only
a
recollection
of
all
that
is
before
prayed
for
,
by
the
speaker
;
by
which
all
that
are
present
,
use
to
make
themselves
partakers
of
the
severalls
,
and
to
expresse
their
joyning
in
each
with
him
.
[
So
be
it
.
]
Answerable
to
what
is
at
length
in
our
Letany
[
We
beseech
the
to
heare
us
good
Lord.
]
S.
I
perceive
after
the
recitation
of
this
prayer
,
one
appendage
there
is
which
cometh
in
as
it
were
in
a
parenthesis
,
before
our
Saviour
proceedes
to
the
next
matter
[
For
if
ye
forgive
men
their
trespasses
&c.
v.
14.
15.
what
is
the
meaning
of
that
?
C.
It
is
a
returning
by
way
of
reveiw
,
or
giving
a
reason
of
one
passage
in
the
former
prayer
(
and
but
one
,
as
if
that
were
the
most
hugely
important
of
any
)
to
wit
why
those
words
[
as
we
forgive
them
that
trespasse
against
us
]
were
interposed
.
Namely
because
in
God's
forgiving
of
us
,
he
hath
a
peculiar
respect
to
our
free
pardon
&
forgiving
of
other
men
;
as
appeares
by
the
parable
.
Mat.
18.
35.
where
he
that
had
his
debt
forgiven
him
by
the
King
,
yet
going
out
and
challenging
his
fellow
servant
and
exacting
payment
from
him
,
hath
the
former
forgiven
debt
most
sadly
brought
upon
him
againe
and
this
applyed
there
v.
35.
particularly
by
Christ
,
to
every
of
us
who
from
our
hearts
forgive
not
our
brothren
their
trespasses
.
And
therefore
whosoever
prayeth
for
forgivenes
,
se
in
this
prayer
,
doth
not
only
oblige
himselfe
to
forgive
all
others
,
but
even
curse
and
bring
downe
imprecations
upon
himselfe
,
and
desire
God
in
effect
never
to
pardon
him
,
if
he
be
not
thus
qualified
by
pardoning
of
others
.
'T
will
therefore
be
most
absolutely
necessary
for
every
man
,
that
takes
this
prayer
into
his
mouth
,
first
to
put
all
malice
,
desire
of
revenge
or
grudge
out
of
his
heart
;
or
else
his
prayer
shall
be
truned
into
a
curse
to
him
.
S.
§
3
Of
Fasting
.
You
have
past
thorow
the
second
period
of
this
chapter
,
the
weighty
duty
of
prayer
,
together
with
the
cautions
and
directions
belonging
to
it
.
Let
us
now
by
your
leave
advance
to
the
third
,
reaching
thorow
the
next
three
verses
.
16
,
17
,
18.
Moreover
when
thou
fastest
&c.
where
first
,
I
pray
what
is
the
importance
of
the
phrase
[
Moreover
]
because
that
was
not
formerly
used
in
the
second
of
the
three
?
C.
It
noteth
1
this
duty
to
be
not
so
ordinarily
and
frequently
taken
notice
of
as
the
former
,
and
therefore
a
note
of
remarke
is
prefixt
to
it
.
2.
that
this
is
also
a
duty
necessary
to
be
superaeded
to
the
practice
of
the
other
two
if
we
will
be
Disciples
of
his
;
it
being
a
part
of
the
worship
of
God
also
,
when
it
cometh
in
conjunction
with
them
.
S.
Well
then
I
shall
presume
you
will
continue
the
same
method
of
handling
this
,
which
in
the
former
two
,
you
have
observed
;
by
takeing
notice
of
,
1.
a
duty
supposed
,
2.
a
caution
interposed
.
I
shall
desire
to
receive
first
what
you
will
recommend
unto
me
for
the
Duty
which
is
here
supposed
,
[
thou
when
thou
fastest
.
]
What
kind
of
fasting
is
here
spoken
of
?
C.
Not
the
solemne
prescribed
fasts
of
the
Jewes
(
for
those
were
not
to
be
concealed
or
dissembled
)
such
as
the
great
day
of
expiation
,
called
the
Sabbath
which
God
had
chosen
(
described
Is.
58.
in
those
expressions
which
are
ordinarily
thought
to
belong
to
the
weekely
Sabbath
day
:
)
Nor
those
other
three
added
to
that
under
the
time
of
the
second
Temple
.
But
daies
of
private
fasting
that
every
one
prescribed
themselves
,
as
a
free-will
offering
;
some
once
,
some
twice
,
some
oftener
every
weeke
,
denying
themselves
their
lawfull
ordinary
food
,
commonly
not
eating
till
the
going
downe
of
the
sunne
,
and
then
very
moderately
also
.
Which
exercise
as
Christ
disliketh
not
,
but
rather
approveth
it
by
his
mention
here
,
so
he
desires
to
free
and
rescue
it
from
the
vaineglorious
designe
of
Pharisaicall
hypocrites
in
the
using
of
it
.
But
before
you
will
be
well
capable
of
hearing
,
and
assenting
to
your
duty
in
this
of
fasting
or
denying
your selfe
your
lawfull
food
,
it
will
be
necessary
by
way
of
preparative
,
for
you
to
know
your
duty
in
respect
of
sobriety
;
or
what
eating
or
drinking
(
abstracted
from
the
superaddition
of
this
duty
offasting
)
is
lawfull
for
Christians
.
For
as
he
which
is
not
advanced
so
farre
in
the
schoole
of
nature
as
to
observe
rules
of
justice
,
will
scarce
be
a
fit
auditour
of
the
doctrine
of
almes-giving
premised
;
So
certainely
he
that
hath
not
submitted
himselfe
to
the
rule
of
sobriety
will
be
hardly
brought
to
heare
of
fasting
;
and
besides
,
the
truth
is
that
the
unjust
mans
almes
will
availe
him
little
,
and
as
little
the
drunkards
or
gluttons
fasts
.
And
therefore
it
will
not
be
amisse
a
while
,
before
we
proceed
,
to
take
in
the
consideration
of
this
duty
of
sobriety
.
S.
I
acknowledge
the
reasonablenesse
of
the
proposall
.
Of
Sobriety
.
What
then
doe
you
meane
by
Sobriety
?
C.
Temperance
in
eating
and
drinking
,
which
(
whatsoever
may
be
said
of
it
under
the
Old
Testament
among
the
Jewes
,
who
being
allured
to
the
service
of
God
,
especially
with
the
representation
of
temporall
promises
of
plenty
,
&c.
could
not
so
fitly
be
interdicted
the
liberall
use
of
meates
,
and
drinkes
,
but
might
be
allowed
somewhat
in
that
matter
which
is
not
allowable
to
Christians
;
at
least
might
be
so
farre
permitted
the
exceeding
of
those
strict
termes
of
sobriety
,
without
danger
of
punishment
)
is
now
strictly
commanded
Christians
in
the
New
Testament
;
and
that
under
threat
of
damnation
to
him
,
that
frequently
of
willingly
,
and
indulgently
offendeth
herein
.
Thus
1
Cor.
6.
10.
't
is
said
of
drunkards
,
that
they
shall
not
inherit
the
Kingdome
of
God
:
where
the
word
is
not
to
be
restrained
to
those
who
drinke
to
bestiality
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
strong
or
sweete
wine
:
all
one
with
Vinosi
or
Vinolenti
.
to
the
depriving
themselves
of
the
use
of
their
reason
,
that
drinke
drunke
as
we
say
;
but
belongs
to
all
that
drinke
wine
or
strong
drinke
intemperately
,
though
through
their
strenght
of
braine
they
be
not
at
present
distempered
by
it
.
So
Gal.
5.
21.
among
the
workes
of
the
flesh
,
which
they
that
doe
shall
not
inherit
the
Kingdome
of
Heaven
,
there
is
mention
of
Revellings
or
comessations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
or
excesse
in
eating
.
So
Rom.
13.
13.
both
together
forbidden
:
surfetting
,
or
excesse
in
eating
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
drunkennesses
or
excesse
in
drinking
.
And
so
,
1
Pet.
4.
3.
Excesse
of
wine
,
revellings
and
drinkings
.
And
on
the
other
side
is
sobriety
commanded
,
1
Thes.
5.
6.
8.
And
Tit.
2.
it
is
mentioned
as
a
speciall
designe
and
end
of
the
appearing
of
Christ
,
that
we
should
be
instructed
to
walke
justly
,
and
piously
,
and
soberly
in
this
present
world
.
The
first
of
those
three
referring
to
our
duty
to
our
neighbour
;
the
second
to
our
duty
toward
God
,
and
that
of
sobriety
to
our
duty
toward
our selves
;
(
nothing
tending
more
to
the
preservation
of
our selves
then
that
;
and
nothing
more
hurtfull
and
unagreeable
with
that
charity
which
we
owe
to
our selves
then
intemperance
)
and
so
in
those
three
the
whole
duty
of
man
comprized
.
S.
How
many
sorts
of
excesse
in
eating
and
drinking
be
there
to
which
sobriety
is
opposed
?
C.
The
excesse
is
of
two
sorts
;
one
in
the
quantity
,
when
we
eate
or
drinke
to
the
overcharging
of
the
body
;
and
the
sobriety
contrary
to
that
is
,
when
we
eate
and
drinke
no
more
then
agrees
with
the
health
and
good
temper
of
it
,
though
we
doe
allow
our selves
the
pleasures
and
delights
in
choice
of
meates
,
&c
:
Another
excesse
there
is
in
the
quality
or
delicacy
of
meates
or
drinkes
,
and
a
studied
care
and
pursuit
of
such
as
are
thus
most
delightfull
.
And
the
sobriety
contrary
to
this
,
is
when
we
content
our selves
with
that
meate
and
drinke
which
is
necessary
or
usefull
to
the
health
and
strength
of
our
bodies
,
and
neglect
or
despise
all
other
delicacies
.
S.
Are
both
these
kindes
of
excesse
condemned
,
and
sobrieties
commanded
us
Christians
?
C.
Some
difference
there
is
in
this
matter
.
The
former
of
those
excesses
is
so
forbidden
,
that
he
that
useth
it
is
excluded
from
the
Kingdome
of
God
,
1
Cor.
6.
10.
Gal.
5.
21.
And
consequently
the
contrary
sobriety
strictly
commanded
under
that
heavy
penalty
.
But
the
second
kind
of
excesse
is
not
so
forbidden
,
or
the
contrary
sobriety
so
commanded
under
penalty
of
exclusion
from
the
Kingdome
of
Heaven
to
him
that
useth
that
excesse
,
onely
in
the
choice
of
meates
that
are
most
delicious
.
Yet
because
two
considerations
there
are
which
make
this
excesse
in
the
quality
or
delicacy
to
be
unagreeable
to
the
composition
of
the
Gospell-rule
of
life
,
I
cannot
but
say
that
this
kind
of
sobriety
is
commanded
also
,
and
the
contrary
habit
to
it
a
finne
.
S.
What
be
those
two
considerations
?
C.
1.
The
hope
of
eternall
life
,
and
endlesse
spirituall
joies
that
are
proposed
to
us
in
the
New
Testament
;
which
if
they
be
ever
suffered
to
enter
into
,
and
fill
our
hearts
,
will
produce
a
dis-esteeme
and
meane
opinion
,
and
in
time
a
contempt
and
scorne
of
all
carnall
delights
and
pleasures
;
an
using
(
the
pleasant
part
,
as
well
as
the
profitable
of
)
the
world
,
as
if
we
used
it
not
;
and
,
so
we
may
have
food
convenient
for
us
,
a
notcaring
for
any
choice
or
superfluity
;
an
absteining
purposely
from
all
supervacaneous
pleasure
.
The
second
consideration
is
the
duty
of
charity
and
liberality
to
our
poore
brethren
required
of
us
,
and
so
recommended
to
us
in
the
Gospell
:
in
which
he
that
fares
deliciously
,
and
takes
care
not
onely
for
the
preserving
of
the
health
and
strength
,
but
also
for
the
pleasing
and
entertaining
of
his
palate
,
will
be
lesse
able
to
discharge
his
duty
;
that
supervacaneous
pleasure
bringing
a
superfluous
expence
and
charge
along
with
it
.
These
two
considerations
make
it
very
hardly
seperable
from
sinne
,
for
any
man
to
allow
himselfe
this
2d
kind
of
excesse
;
though
I
shall
not
pronounce
damnation
on
him
that
is
guilty
of
it
;
1.
Because
I
doe
not
find
in
the
New
Testament
any
particular
direct
immediate
command
against
it
;
2.
Because
the
virtue
of
sobriety
,
especially
in
this
2d
sort
consists
not
in
any
one
point
indivisible
,
so
that
he
that
eateth
this
kind
of
meate
sinneth
not
,
and
he
that
eateth
any
more
delicious
doth
sinne
.
3.
Because
there
is
no
rule
by
which
to
define
delicious
meates
;
that
being
most
delicious
to
one
,
which
is
lesse
to
another
.
4.
Because
indeed
to
a
temperate
healthy
man
the
plainest
and
ordinariest
meates
are
most
delightfull
and
pleasing
also
.
On
which
and
the
like
reasons
I
shall
not
condemne
or
terrify
any
man
in
this
matter
,
nor
tell
him
the
absteining
from
delicacies
is
by
any
precept
required
of
him
.
But
onely
mention
to
him
these
seven
things
.
1.
That
't
is
a
vile
and
Vn-Christian
thing
to
set
the
heart
upon
such
meane
carnall
delights
.
2.
That
what
I
can
conveniently
spare
from
my selfe
,
I
should
reserve
for
those
that
doe
,
or
may
want
it
.
3.
That
there
is
excesse
in
the
quality
as
well
as
quantity
of
meates
and
drinkes
.
4.
That
a
Christian
may
doe
better
to
deny
himselfe
lawfull
pleasures
,
then
doe
all
that
is
not
unlawfull
.
5.
That
the
end
of
eating
and
drinking
is
the
preservation
of
health
and
strength
;
and
not
the
delighting
the
palate
.
6.
That
though
a
well-tempered
healthy
mans
appetite
ordinarily
demands
those
things
that
are
fittest
for
him
;
and
consequently
in
that
case
the
satisfying
the
appetite
may
not
be
amisse
;
Yet
1.
The
appetite
is
oft
intemperate
in
it's
demands
;
oft
demandeth
this
or
that
which
by
some
custome
it
hath
beene
used
to
;
and
then
that
custome
being
equivalent
to
a
disease
sometimes
,
sometimes
the
author
of
some
reall
disease
,
that
disease
should
be
cured
,
and
that
appetite
meane
time
not
obeyed
;
2.
The
appetite
is
tempted
many
times
by
the
object
,
either
really
present
,
being
set
before
us
;
or
imaginarily
,
being
represented
by
the
phansy
,
and
then
the
motion
of
the
appetite
is
no
argument
of
the
meetenesse
of
satisfying
it
.
7.
That
fasting
,
or
abstinence
wholly
,
is
also
a
Christian
duty
to
be
used
sometimes
;
and
by
these
rules
I
shall
leave
any
prudent
and
sincere
Christian
to
direct
himselfe
in
this
matter
,
and
desire
him
in
the
feare
of
God
to
be
carefull
that
he
offend
not
against
that
Christian
necessary
duty
of
sobriety
in
any
kind
.
S.
But
may
not
feasting
be
lawfull
now
among
Of
Feasting
.
us
Christians
,
and
so
delicious
fare
?
C.
Feasting
,
as
it
is
an
expression
of
thanksgiving
to
God
,
and
celebration
of
some
act
of
his
mercy
,
as
it
is
an
act
of
hospitality
for
the
receiving
and
treating
of
others
,
as
well
as
our
owne
family
;
as
it
is
a
meanes
of
preserving
and
encreasing
mutuall
love
and
charity
among
men
,
is
certainely
now
lawfull
,
and
commendable
;
But
all
these
ends
and
uses
may
be
provided
for
,
without
luxury
and
delicacy
(
onely
variety
perhaps
will
be
usefull
in
sundry
respects
)
and
againe
without
any
mans
overcharging
himselfe
,
and
therefore
will
never
be
an
excuse
,
or
apology
for
either
.
And
as
for
honest
mirth
and
cheerefullnesse
,
it
will
not
at
all
be
provided
for
by
immoderate
or
delicious
eating
or
drinking
,
but
rather
hindered
by
it
;
raised
tumultuously
perhaps
by
that
meanes
for
the
present
,
but
then
apt
to
degenerate
into
scurrilitie
&c.
&
withall
attended
with
bitternesse
in
the
stomack
,
with
satiety
,
and
drowzinesse
,
which
is
most
contrary
to
it
.
In
breife
the
true
Christian
feasting
is
when
the
poore
and
rich
meete
at
the
same
common
entertainement
,
and
they
that
want
partake
of
others
plenty
in
the
same
common
meale
,
contrary
to
the
[
Every
man
his
owne
supper
.
]
Where
for
one
to
be
drunken
,
i.
e.
to
eate
or
drinke
excessively
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
is
as
great
a
soloecisme
,
as
for
another
to
goe
away
hungry
.
S.
I
shall
hope
to
lay
that
doctrine
of
sobriety
to
heart
,
and
so
to
be
in
some
measure
qualified
for
that
superstruction
and
superaddition
of
fasting
which
occasioned
this
discourse
.
Which
because
you
resolved
to
be
a
duty
supposed
in
a
Christian
and
acceptable
to
God
under
the
Gospell
I
must
first
desire
the
ground
of
that
affirmation
.
C.
1.
Because
it
is
here
in
the
same
manner
joyned
with
the
two
former
,
almesgiving
and
prayer
,
which
are
unquestionably
such
duties
.
2.
Because
it
is
here
promised
a
reward
by
Christ
,
if
it
be
not
blasted
by
vaineglory
.
3.
Because
't
is
foreseene
by
Christ
to
be
that
,
that
men
are
apt
to
expect
praise
for
among
men
.
4.
Because
Christ
in
other
places
approves
,
if
not
commands
the
use
of
it
;
onely
affirmes
the
reason
for
his
Disciples
to
fast
,
to
be
not
then
so
agreeable
,
because
the
bridegroom
was
with
them
,
Matt.
9.
15.
but
when
the
bridegroome
should
be
taken
away
i.
e.
after
the
death
and
departure
of
Christ
,
then
shall
they
fast
in
those
dayes
.
5.
Because
Christ
bringeth
in
the
Pharisee
boasting
,
that
he
fasts
twice
in
the
weeke
,
and
layes
no
manner
of
censure
on
him
for
so
fasting
,
but
onely
for
the
pride
in
boasting
of
it
,
and
(
I
remember
)
't
is
Saint
Chrysostomes
direction
,
that
we
should
onely
avoid
the
Pharisees
pride
,
but
not
neglect
his
performances
;
as
on
the
other
side
,
forsake
the
Publicans
sinnes
,
and
retaine
his
humility
.
6.
Because
it
was
prevalent
with
God
being
joyned
with
prayer
to
the
working
of
miracles
.
Matt.
17.
21.
and
so
againe
for
the
obtaining
the
presence
of
the
holy
Ghost
in
a
speciall
manner
,
Act.
2.
and
used
by
the
Apostles
before
the
Ordination
of
ministers
,
8.
3.
&
Act.
14.
33.
7.
Because
the
performance
of
this
is
thought
by
Saint
Paul
a
sufficient
occasion
for
a
temporary
parting
of
man
and
wife
,
2
Cor.
7.
5.
which
otherwise
he
would
not
advise
;
which
signifies
this
to
be
an
imployment
of
weight
among
Christians
,
8.
Because
it
is
mentioned
by
Saint
Luke
as
a
part
of
the
worship
of
God
,
joyned
with
prayer
,
in
Anna.
Luk.
2.
37.
of
whom
't
is
said
,
that
she
departed
not
from
the
Temple
serving
,
or
worshiping
God
in
prayers
and
fastings
,
night
and
day
;
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
I
conceive
this
is
the
importance
;
That
she
constantly
frequented
the
Temple
at
the
houres
of
prayer
,
(
not
that
she
dwelt
or
continued
all
wayes
there
;
for
v.
38.
there
is
mention
of
her
comming
thither
)
and
used
constant
observations
of
fasting
;
and
in
so
doing
,
worshipt
God
.
9.
Because
Cornelius
his
vision
,
which
brought
him
to
Christianity
,
is
mentioned
to
have
beene
at
a
time
of
his
fasting
and
praying
.
10.
Because
of
the
many
good
ends
and
uses
,
to
which
fasting
is
proper
;
and
in
respect
of
which
,
it
lookes
more
like
a
Christian
virtue
,
then
,
considered
as
a
bare
abstinence
from
a
meale
,
it
doth
.
S.
What
be
those
ends
or
uses
?
C.
1.
As
an
act
of
selfe
denyall
,
which
it
is
,
when
otherwise
I
would
eate
,
but
choose
rather
to
absteine
to
performe
this
act
of
that
,
which
in
generall
Christ
requireth
of
his
Disciples
.
2.
As
an
act
of
revenge
;
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
you
finde
among
the
effects
of
Godly
sorrow
,
and
parts
of
repentance
.
2
Cor.
7.
11.
and
such
may
fasting
be
,
if
on
consideration
of
,
and
by
way
of
punishment
on
my
former
plenitude
and
luxury
I
now
thinke
fit
thus
to
punish
my selfe
.
3.
As
a
meanes
of
expressing
my
humiliation
for
sinne
,
in
time
of
Gods
wrath
lying
upon
a
nation
or
any
particular
person
,
and
for
the
averting
of
God's
wrath
:
To
which
fasting
hath
beene
allwayes
counted
very
agreeable
,
and
found
to
be
very
successefull
,
both
in
the
old
Testament
,
and
in
all
stories
of
the
Church
.
4.
As
a
meanes
to
fit
any
man
the
better
for
the
performing
the
duty
of
prayer
as
it
ought
.
To
which
purpose
he
that
doth
not
acknowledge
its
propriety
of
usefullnesse
,
is
certainely
a
man
of
a
strange
making
;
much
distant
from
the
best
sort
of
Christians
,
whose
experience
will
sure
commend
it
to
him
.
5.
As
a
meanes
to
enable
to
the
performing
of
workes
of
mercy
,
by
giving
that
to
the
poore
,
which
is
spared
from
my selfe
,
which
therefore
should
be
allwayes
observed
in
either
publicke
or
private
fasts
which
we
keep
religiously
,
that
we
may
never
be
the
richer
for
what
is
thus
spared
,
lest
we
seem
(
or
be
tempted
)
to
fast
for
coveteousnesse
,
as
others
do
for
strife
.
Is
.
58.
to
which
purpose
it
is
that
you
see
here
almes
,
&
prayer
,
and
fasting
,
joyned
together
by
Christ
,
not
to
be
divided
by
us
.
If
the
meale
we
fast
from
bring
any
thing
to
our
purses
,
it
will
not
be
accepted
.
For
Is
.
58.
the
fast
which
God
hath
chosen
,
or
that
which
is
aceptable
to
him
,
is
said
to
be
that
,
when
we
break
the
bread
to
the
hungry
&c.
6.
As
a
means
to
abate
the
desires
&
luxuriances
of
the
flesh
,
and
make
the
body
more
tractable
,
and
tame
,
and
patient
of
receiving
the
dictates
of
reason
;
and
to
subdue
in
it
inclinations
toward
uncleanenesse
,
when
those
are
likely
to
prove
too
strong
for
us
.
To
which
purpose
that
fasting
should
be
usefull
,
't
will
not
be
hard
for
any
man
to
guesse
,
that
considereth
the
cause
of
carnall
desires
in
the
body
,
and
that
old
saying
,
that
without
Ceres
and
Bacchus
,
the
belly-deities
,
Venus
,
or
incontinent
desires
grow
cold
.
S.
Is
all
kind
of
fasting
then
acceptable
to
God
?
C.
No
certainely
,
To
fast
out
of
sorrow
or
mourning
for
the
death
of
a
freind
,
is
not
so
,
(
though
not
sinfull
neither
.
)
To
fast
to
save
the
charges
of
eating
;
to
be
the
better
able
,
or
more
at
leasure
to
transact
businesse
of
the
world
,
is
not
so
,
(
though
againe
not
sinfull
)
and
by
these
you
will
guesse
of
some
other
kinds
also
.
Yet
you
may
marke
still
,
that
one
thing
there
is
in
all
fasting
,
to
wit
selfe
deniall
,
which
though
it
is
not
by
every
one
that
fasteth
proposed
as
an
end
,
yet
if
it
be
so
proposed
,
by
so
doing
that
fast
shall
be
acceptable
to
God
.
S.
I
have
yet
one
objection
against
all
which
you
have
said
in
this
matter
,
and
it
is
this
,
that
all
this
while
you
have
not
mentioned
any
command
or
precept
of
fasting
in
the
new
Testament
,
and
therefore
do
I
not
beleive
there
is
any
such
;
and
for
the
old
Testament
,
though
there
be
a
command
for
the
observation
of
the
great
day
of
expiation
every
yeare
,
yet
1.
That
was
onely
obligatory
to
the
Jewes
.
2.
It
was
a
publicke
fast
,
and
not
pertinent
to
this
place
,
which
speakes
of
private
fasts
,
3.
If
it
should
be
thought
to
concerne
us
,
yet
being
but
once
in
the
yeare
,
it
would
not
be
considerable
;
from
all
which
it
being
supposed
that
there
is
no
precept
now
particularly
obligeing
us
Christian's
to
fast
,
it
may
seeme
to
follow
,
that
fasting
is
not
now
acceptable
to
God
.
C.
To
your
whole
objection
I
answer
,
1.
That
there
is
no
necessity
of
a
precept
of
fasting
,
to
assure
us
that
it
will
be
acceptable
to
God
;
there
was
no
precept
for
voluntary
oblations
under
the
law
(
save
only
a
direction
when
they
were
offer'd
,
that
they
should
not
be
offered
maimed
&c.
as
here
there
is
,
that
we
should
not
blemish
our
fasting
with
desire
of
praise
of
men
,
)
and
yet
they
were
accepted
;
and
many
other
evidences
have
beene
produced
to
prove
the
use
of
fasting
to
be
acceptable
to
God
,
though
not
commanded
.
2.
Though
there
be
no
explicite
command
of
fasting
in
the
new
Testament
,
yet
from
the
nature
and
constitution
of
the
Gospell
,
it
may
be
collected
,
that
there
are
in
some
cases
some
tacite
commands
of
it
.
As
when
all
degrees
of
uncleannesse
,
all
satisfying
the
desires
of
the
flesh
,
are
forbidden
,
save
onely
in
lawfull
matrimonie
,
and
no
allowance
of
polygamy
or
concubines
,
to
him
that
findes
himselfe
unable
thus
to
live
in
conjugall
chastity
,
the
using
of
meanes
,
which
may
helpe
to
it
,
are
tacitely
commanded
by
God
;
and
consequently
fasting
,
if
that
be
the
onely
meanes
left
him
;
and
then
,
as
to
the
Disciples
,
that
could
not
cast
out
that
Devill
,
which
would
not
goe
out
but
by
prayer
and
fasting
,
it
is
accounted
infidelity
by
Christ
,
not
to
use
that
meanes
,
Mar.
9.
19.
So
will
it
be
the
like
unchristian
sinne
in
him
,
that
uses
not
this
meanes
so
necessary
to
so
necessary
an
end
.
The
same
may
be
said
,
in
case
the
Magistrate
under
whom
we
live
prescribes
the
observation
of
it
,
or
when
ever
any
man
seeth
it
necessary
,
or
very
probable
,
that
he
shall
be
hindred
from
the
performing
of
some
duty
(
which
he
owes
to
the
glory
of
God
or
edification
of
his
brethren
)
unlesse
he
fast
that
day
.
Lastly
,
the
case
may
be
so
set
,
that
a
man
may
discerne
himselfe
able
,
without
any
detriment
to
his
health
,
or
danger
of
shortning
his
life
,
&c.
to
use
frequent
fasting
,
and
withall
by
that
meanes
much
advance
his
spirituall
ends
,
have
greater
vacancy
for
holy
imployments
,
greater
store
for
workes
of
mercy
,
&c.
and
then
sure
in
this
case
the
commands
of
praying
,
and
mercifullnesse
,
will
be
also
tacite
commands
of
fasting
.
So
that
though
there
be
not
any
particular
explicite
precept
,
obligeing
every
man
whatsoever
,
under
paine
of
sinne
to
fast
simply
,
thus
,
or
thus
often
;
yet
tacite
commands
there
may
be
to
them
that
are
by
any
of
these
circumstances
fitted
for
it
;
and
even
to
those
that
for
the
present
are
not
,
it
will
yet
be
fit
to
be
considered
and
counted
of
,
as
a
duty
that
they
may
be
concerned
in
;
and
that
,
if
in
no
other
respect
,
yet
in
this
,
that
they
are
Christians
who
aspire
to
an
angelicall
life
,
and
invisible
joyes
,
and
should
therefore
deny
,
and
by
that
weane
themselves
of
those
sensuall
corporeall
pleasures
of
eating
,
or
drinking
,
so
farre
as
to
preservation
of
life
and
health
,
and
to
their
duty
to
themselves
may
be
agreeable
.
S.
How
often
then
should
a
Christian
fast
?
C.
By
what
hath
beene
said
,
you
will
guesse
it
unlikely
,
that
I
should
undertake
to
prescribe
set
rules
for
this
,
the
duty
I
shall
leave
to
you
as
a
voluntary
oblation
for
you
to
offer
as
frequently
as
prudence
joyned
with
due
care
of
your
health
,
and
as
piety
,
and
the
spirit
of
God
shall
prompt
you
;
and
onely
tell
you
these
three
things
,
1.
That
the
Pharisee
fasted
twice
every
weeke
,
and
that
never
censured
in
him
as
a
peice
of
Pharisaisme
,
or
hypocrisie
,
or
fault
of
any
kind
;
but
as
commendable
,
if
he
had
not
boasted
of
it
.
2.
That
every
Christian
ought
to
have
his
solemne
set
dayes
for
the
performing
that
great
and
weighty
duty
of
humiliation
,
in
calling
himselfe
to
account
for
all
his
wayes
,
and
confessing
his
sinnes
to
God
more
particularly
;
and
those
dayes
should
not
be
too
slow
in
their
returnes
,
lest
his
soule
be
too
deep
in
arreares
,
and
so
unwilling
to
come
to
accounts
at
all
.
'T
is
very
reasonable
for
every
man
or
woman
of
leisure
to
set
apart
one
day
in
the
weeke
for
this
turn
;
&
if
the
whole
day
or
any
other
part
of
it
may
not
thus
be
spared
from
the
businesse
of
his
calling
,
yet
the
dinner
time
that
day
may
be
borrowed
from
eating
,
and
thus
more
usefully
emploied
,
without
any
disturbance
to
his
other
affaires
.
And
he
that
useth
not
some
such
constant
course
(
which
yet
on
speciall
occasions
may
be
altered
)
will
be
in
great
danger
to
be
found
,
and
censured
a
neglecter
of
the
duties
of
a
Disciple
of
Christ
.
3.
That
over
and
above
this
common
duty
of
all
men
,
some
other
wants
there
are
or
may
be
in
this
or
that
man
,
to
the
repairing
of
which
fasting
may
be
very
instrumentall
,
as
hath
beene
shewed
;
and
so
proportionably
is
to
be
more
frequently
used
by
them
who
have
this
need
of
it
Of
which
their
owne
conscience
in
the
feare
of
God
is
left
the
judge
.
All
this
hath
beene
said
of
private
fasting
,
because
that
is
peculiar
to
this
place
.
For
publicke
fasting
the
direction
must
be
had
from
the
lawes
where
we
live
;
which
so
farre
at
least
oblige
every
one
that
he
offend
not
against
them
,
either
contemptuously
,
or
with
scandall
.
S.
I
shall
now
desire
Gods
direction
and
grace
to
incline
me
to
the
performance
of
this
my
duty
,
so
as
may
be
acceptable
to
him
,
and
to
pardon
me
for
my
former
omissions
of
it
,
which
truly
have
hitherto
beene
very
great
.
You
may
please
now
to
proceed
to
the
caution
interposed
,
wherein
I
shall
presume
it
superfluous
for
you
to
say
much
,
having
twice
already
insisted
on
it
,
in
order
to
prayer
and
almes-giving
?
C.
The
caution
is
it selfe
in
plaine
intelligible
words
,
[
When
you
fast
be
not
as
the
Hypocrites
,
of
a
sad
countenance
,
for
they
disfigure
(
or
discolour
)
their
faces
that
they
may
appeare
to
men
to
fast
]
but
(
rather
then
so
)
doe
thou
when
thou
fastest
anoint
thy
head
,
and
wash
thy
face
,
(
for
thy
outward
guise
appeare
in
thy
ordinary
countenance
and
habit
;
for
the
Jewes
were
wont
to
anoint
themselves
daily
,
unlesse
in
time
of
mourning
)
that
thou
appeare
not
to
men
to
men
to
fast
,
(
that
no
man
out
of
thy
family
be
witnesse
of
thy
private
fasts
)
but
to
thy
father
which
is
in
secret
;
that
thou
mayest
appeare
desirous
to
approve
thy selfe
to
him
onely
,
who
onely
is
able
to
reward
thee
.
S.
You
have
now
past
through
those
three
great
Christian
duties
which
by
their
so
neare
confederacy
here
,
and
by
what
you
have
said
of
them
,
I
find
so
linked
together
,
that
it
is
very
reasonable
we
should
set
apart
some
time
for
the
joint
practice
of
them
alltogether
;
for
though
it
may
be
fit
to
give
almes
when
I
pray
not
,
nor
fast
not
;
and
to
pray
when
I
neither
give
almes
,
nor
fast
;
yet
sure
my
fasts
wherein
the
expence
of
a
dinner
is
saved
,
should
be
joined
then
,
with
almes-giving
,
to
wit
,
giving
to
the
poore
that
which
is
thus
spared
,
and
allwayes
with
prayer
,
God
give
me
a
heart
thus
to
practice
it
!
§
4
Having
thus
farre
advanced
you
may
please
to
proceed
to
that
that
followes
,
which
I
perceive
to
be
a
new
matter
.
Lay
not
up
for
your selves
treasures
upon
earth
,
&c.
]
And
so
on
in
one
continued
thread
to
the
end
of
the
Chapter
.
Of
all
which
what
is
the
cheife
summary
importance
you
may
breifely
tell
me
.
C.
There
are
two
things
to
which
all
the
ensuing
sixteene
verses
belong
,
and
the
second
of
them
Of
the
desire
and
love
of
wealth
.
appendant
to
the
former
,
unto
which
the
discourse
insensibly
glides
.
The
former
is
for
the
mortifying
of
all
desire
and
love
of
wealth
;
the
latter
for
the
moderating
our
worldly
care
or
secular
providence
.
The
former
in
the
six
ensuing
verses
,
19
,
20
,
21
,
22
,
23
,
24.
S.
Why
doe
you
referre
these
words
,
Lay
not
up
,
&c.
to
the
mortifying
of
desire
and
love
of
wealth
?
C.
Because
a
treasure
is
a
metaphoricall
word
,
to
signify
that
which
men
desire
and
love
most
importunately
,
and
set
their
heart
upon
;
and
so
the
prohibition
of
laying
up
our
treasure
on
earth
,
is
in
effect
the
forbidding
to
love
,
or
desire
,
or
set
the
neart
upon
any
earthly
riches
as
a
possession
;
but
onely
to
use
them
so
as
may
most
improve
our
future
account
,
i.
e.
by
liberall
dispensing
of
them
to
raise
a
banke
,
which
may
enrich
us
for
ever
in
another
world
.
For
the
enforcing
of
which
prohibition
and
exhortation
,
he
mentions
,
1.
The
vanity
and
uncertainty
of
worldly
riches
;
which
evidences
how
unfit
they
are
for
our
hearts
to
be
set
upon
.
One
kind
of
them
,
that
which
consists
in
costly
vestments
,
the
moth
,
a
poore
despiseable
creature
,
can
and
doth
destroy
and
make
uselesse
;
another
kind
,
our
corne
,
and
other
the
like
fruits
of
the
earth
,
(
which
the
foole
so
applauded
himselfe
that
he
had
store
of
for
many
yeares
)
earing
,
(
for
so
the
word
rendred
rust
,
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
signify
)
whether
of
men
,
or
(
the
ordinary
attendants
of
granaries
)
vermin
,
bringeth
to
nought
,
(
or
if
you
will
retaine
the
word
in
our
translation
,
[
rust
]
it
will
then
referre
to
our
money
,
and
all
other
goods
of
that
nature
which
are
eaten
with
rust
)
and
our
any
other
kind
of
treasure
,
never
so
closely
and
safely
locktup
,
theeves
can
,
and
ordinarily
doe
breake
thorow
and
steale
from
us
.
And
2.
The
infatuating
power
of
riches
,
when
we
come
once
to
love
them
,
to
resolve
to
have
them
,
(
which
Saint
Paul
,
1
Tim.
6.
8.
calls
they
that
will
be
rich
)
and
to
that
purpose
to
serve
or
waite
upon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
them
,
which
way
soever
they
leade
us
;
Our
hearts
are
then
so
wholly
set
upon
them
that
we
cannot
serve
God
,
or
endeavour
to
approve
our selves
to
him
.
This
our
Saviour
proves
by
contrariety
of
the
commands
of
these
two
Masters
,
God
and
Mammon
;
for
if
their
commands
might
be
subordinate
one
to
the
other
,
they
might
both
have
their
answerable
obedience
:
God
in
the
first
place
,
and
Mammon
,
or
wordly
wealth
,
in
the
subordination
.
But
Gods
commands
being
contrary
to
Mammons
,
i
e.
to
those
courses
which
are
necessary
to
the
getting
of
riches
,
he
that
will
grow
rich
,
that
is
bent
in
that
designe
,
must
give
over
all
hope
of
being
,
or
passing
for
,
Gods
servant
.
S.
What
be
the
commands
of
God
that
are
so
unreconcileable
with
the
service
of
Mammon
,
or
vehement
desire
of
wealth
?
C.
1.
His
command
of
doing
justice
,
exact
justice
;
as
that
excludes
all
violence
,
fraud
,
oppression
,
&c.
2.
That
command
of
justice
of
the
tongue
in
performing
of
promises
,
though
to
the
greatest
hinderance
and
dammage
;
in
not
slaundering
any
for
the
wealth
of
the
whole
world
.
3.
His
command
of
absolute
contentment
in
what
state
soever
I
am
set
by
him
.
4.
That
command
of
selling
and
giving
to
the
poore
,
i.
e.
if
otherwise
thou
canst
not
releive
thy
indigent
brother
in
distresse
,
but
by
selling
somewhat
of
thy
owne
;
then
to
doe
that
,
though
it
be
most
unlike
prospering
,
or
thriving
in
the
world
.
5.
That
command
of
freedome
and
ingenuity
of
spirit
;
unconcernednesse
in
these
worldly
,
inferiour
,
transitory
things
;
selfe-resignation
;
dependance
on
Gods
providence
for
our
daily
bread
;
instead
of
all
carking
infidelity
of
the
worldling
.
And
6.
That
of
earnest
desire
and
contending
for
peace
.
7.
That
of
meekenesse
,
patience
,
praying
for
enemies
.
S.
How
are
all
those
so
unreconcileable
with
Mammons
commands
?
C.
You
will
discerne
it
in
the
particulars
.
1.
Mammon
prescribeth
violence
to
every
man
,
oppressing
the
poore
righteous
man
,
any
that
stands
in
our
way
to
our
espoused
gaine
.
2.
Mammon
commands
false
accusing
,
blasting
,
defaming
of
any
which
are
likely
to
keepe
or
get
any
preferment
or
possession
that
we
have
a
mind
to
;
as
in
the
example
of
Jezabell
toward
Naboth
it
appeares
,
when
her
husband
had
a
longing
after
his
vineyard
;
3.
Mammon
commands
a
perpetuall
unsatisfiednesse
,
a
kind
of
dropsie-thirst
,
infused
still
at
the
bestowing
of
our
plenty
;
Mammon
will
not
be
thy
freind
,
but
on
condition
thou
shall
be
more
importunate
in
getting
wealth
,
more
passionate
in
making
court
to
Mammon
after
this
then
thou
wert
before
;
and
so
generally
you
may
observe
it
,
the
more
possessions
,
still
the
more
covetise
.
4.
Mammon
commands
tenacity
,
a
most
strict
keeping
of
our
owne
;
nay
a
perpetuall
desire
of
being
a
purchasing
,
of
making
some
new
bargaines
,
enlarging
the
walke
;
and
if
Christ
require
to
sell
and
give
,
you
see
the
rich
man
,
Mammons
servant
,
presently
leaves
him
,
he
goes
away
very
sad
,
because
he
was
very
rich
.
5.
Mammon
hath
all
manner
of
slavish
tremblings
;
cowardly
,
uningenuous
feares
for
his
Subjects
taske
,
(
quite
contrary
to
selfe-resignation
)
a
dismall
thoughtfullnesse
at
every
apprehension
of
danger
;
a
perpetuall
carking
and
hovering
over
his
wealth
,
and
a
venturing
on
any
the
most
unlawfull
[
In-Christian
practice
,
when
ever
that
great
law
of
selfe-preservation
,
(
as
Mammon
tels
him
)
i.
e.
the
law
of
Mammon
,
but
of
no
other
lawgive
,
(
I
am
sure
not
of
Christ
)
suggests
it
to
him
.
6.
Mammon
commands
warre
(
for
enlarging
of
dominion
,
of
possessions
)
that
more
glorious
name
of
pyracy
,
which
Saint
James
seemes
to
have
considered
,
when
he
saith
,
warres
come
from
our
pleasures
,
Ja.
4.
1.
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
are
surely
those
pleasures
consequent
to
the
delight
or
lust
of
the
eye
;
desiring
to
have
,
v.
2.
It
being
most
clear
that
coveteousnesse
puts
upon
all
the
most
furious
warres
,
and
contentions
,
and
quarrells
in
the
world
.
7.
Mammon
sets
men
upon
the
most
malicious
acts
of
revenge
of
any
thing
;
the
covetous
man
hath
still
so
many
enemies
in
his
blacke
booke
,
so
many
quarrels
to
answer
,
injuries
to
repay
,
trespasses
to
revenge
,
that
his
whole
life
is
a
kind
of
hell
to
him
;
not
knowing
how
to
be
quit
with
every
of
them
,
he
is
faine
to
treasure
up
quarrels
many
yeares
together
,
and
study
nothing
but
the
payment
of
such
debts
.
Other
contrarieties
might
be
mentioned
betweene
the
commands
of
God
and
Mammon
;
God
commands
to
keepe
the
heart
,
Mammon
the
wealth
,
with
all
diligence
,
or
above
all
keeping
;
God
commands
sorrow
for
sin
,
Mammon
sorrow
for
losses
;
God
commands
confession
of
Christ
and
all
Christian
truth
,
and
never
more
then
when
't
is
most
opposed
,
when
like
to
bring
most
danger
to
the
Confessor
;
Mammon
commands
prudence
,
warinesse
,
time-serving
,
never
hazarding
any
thing
for
truths
sake
;
the
righteous
is
bold
as
a
Lyon
,
when
the
Mammonist
with
his
wealth
,
and
heapes
before
him
,
dares
not
quatch
without
a
licence
from
Mammon
;
an
assurance
that
it
shall
cost
him
nothing
.
These
and
an
hundred
more
contrarieties
evidence
the
truth
of
our
Saviours
generall
speech
,
that
[
no
man
can
serve
two
Masters
]
brought
home
to
this
conclusion
,
you
cannot
serve
God
and
Mammon
;
and
from
thence
inforce
the
prohibition
of
not
laying
up
our
treasures
on
earth
,
or
setting
our
heart
on
worldly
riches
;
which
is
the
maine
importance
of
those
six
verses
.
But
beside
this
there
is
a
positive
exhortation
in
these
verses
to
charity
,
and
liberality
,
which
is
meant
by
laying
up
our
treasure
in
Heaven
,
i.
e.
so
laying
out
our
wealth
,
as
that
it
may
bring
us
in
those
everlasting
returnes
,
as
Christ
explaines
the
phrase
by
the
like
in
another
place
;
give
to
the
poore
and
thou
shalt
have
treasure
in
Heaven
,
&
Make
you
friends
of
the
unrighteous
,
or
transitory
,
or
unstable
,
Mammon
,
(
contrary
to
the
true
durable
riches
)
that
when
you
faile
they
may
receive
you
,
i.
e.
(
by
an
Hebraisme
)
you
may
be
received
(
as
this
night
they
shall
require
thy
soule
,
is
all
one
with
,
thy
soule
shall
be
required
)
into
everlasting
habitations
.
And
besides
other
benefits
of
your
liberality
,
this
will
be
one
,
that
when
you
thus
lay
up
your
wealth
by
giving
it
to
God
,
and
his
poore
children
,
your
heart
which
duely
followes
that
treasure
,
will
have
no
temptation
to
fasten
on
the
earth
,
but
on
heaven
,
where
our
treasure
dwells
,
our
hopes
are
laid
up
,
our
joy
is
to
be
expected
.
S.
I
shall
not
trouble
you
longer
with
this
matter
,
it
being
so
obvious
and
plaine
,
onely
methinks
two
verses
there
are
in
the
midst
of
these
which
sound
not
to
this
matter
and
are
somewhat
obscure
;
I
beseech
your
helpe
to
direct
me
to
the
meaning
of
them
,
they
are
v.
22.
and
23.
]
The
light
of
the
body
is
the
eye
;
if
therefore
the
eye
be
single
the
whole
body
shall
be
full
of
light
,
But
if
thy
eye
be
evill
,
the
whole
body
shall
be
full
of
darknesse
.
If
therefore
the
light
that
is
in
thee
bedarkenesse
,
how
great
is
that
darkenesse
.
]
C.
These
words
,
as
they
are
mostly
interpreted
concerning
the
goodnesse
or
illnesse
of
iutentions
,
are
not
indeed
very
pertinent
to
the
businesse
in
hand
of
liberality
and
of
love
of
money
,
you
may
therefore
give
me
your
patience
while
I
give
you
the
naturall
genuine
interpretation
of
them
,
and
then
you
will
discerne
how
pertinent
they
are
to
the
present
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
matter
.
To
which
purpose
,
I
shall
first
tell
you
what
is
meant
by
a
single
,
and
an
evill
eye
,
2.
By
light
and
darkenesse
.
3.
By
the
similitude
here
used
.
And
then
4.
how
all
belongs
to
the
point
in
hand
.
S.
What
is
meant
by
the
single
,
and
evill
eye
?
C.
The
word
single
signifieth
in
the
New
Testament
Liberall
;
the
single
eye
,
liberality
,
bounty
,
distribution
of
our
wealth
to
the
poore
.
So
Rom.
12.
8.
He
that
giveth
in
singlenesse
,
or
,
as
our
margent
readeth
,
liberally
.
2
Cor.
8.
2.
the
riches
of
your
singlenesse
,
we
read
,
liberality
.
c.
9.
11.
To
all
singlenesse
,
we
read
to
all
bountifullnesse
,
and
v.
13.
Singlenesse
of
distribution
,
we
read
liberality
of
distribution
,
or
liberall
distribution
.
Ja:
1.
5.
that
giveth
to
all
men
singly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
we
read
liberally
.
Contrary
to
this
the
evill
eye
signifies
envie
,
covetousnesse
,
unsatisfiednesse
,
niggardlinesse
,
and
all
the
contraries
of
liberality
.
So
Mat.
20.
15.
is
thy
eye
evill
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
am
good
?
i.
e.
Art
thou
unsatisfied
therefore
,
because
I
have
beene
more
liberall
to
another
?
thou
hast
thy
due
,
why
art
thou
discontent
,
or
unsatisfied
?
So
Mat.
7.
22.
Out
of
the
heart
cometh
the
evill
eye
,
i.
e.
envie
,
covetousnesse
,
unsatisfiednesse
.
(
For
this
is
observable
that
envy
is
generally
set
as
the
opposite
to
all
liberality
,
and
God
by
the
fathers
called
without
envy
,
meaning
most
liberall
and
bountifull
.
)
The
word
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Da●s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Artstoph
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
here
rendred
evill
being
aequivalent
to
an
Hebrew
word
which
signifies
the
greatest
degree
of
illiberality
or
uncharitablenesse
;
and
the
word
eye
being
added
proverbially
,
perhaps
because
that
part
hath
most
to
do
in
covetousnesse
,
which
is
called
the
lust
of
the
eye
,
1
Ja.
2.
16.
S.
What
is
meant
by
light
and
darkenesse
?
C.
By
light
,
Christianity
,
or
the
state
of
the
Gospell
.
We
are
of
the
light
,
and
walke
like
children
of
light
;
and
darkenesse
,
contrary
to
that
,
unchristian
heat
henish
affections
or
actions
.
S.
What
is
meant
by
the
similitude
here
used
?
C.
That
as
in
the
body
of
a
man
the
eye
is
the
directer
,
shewes
it
what
it
should
do
,
and
if
it
be
as
it
ought
,
directeth
it
the
right
way
,
but
if
not
,
leadeth
into
most
dangerous
errours
;
so
in
the
body
the
heart
(
mentioned
immediately
before
)
if
it
be
liberally
affected
,
having
laid
up
its
treasure
in
heaven
,
and
fastened
it selfe
on
it
,
it
will
direct
the
man
to
all
manner
of
good
Christian
actions
;
but
if
it
be
covetous
,
unsatisfied
,
worldly
,
hard
,
it
brings
forth
all
manner
of
unchristian
,
heathenish
actions
.
And
then
if
the
light
that
be
in
thee
be
darkenesse
,
if
the
heart
in
thee
be
unchristian
,
heathenish
,
how
great
is
that
darkenesse
?
what
an
unchristian
condition
is
this
?
S.
I
shall
not
now
asks
you
how
all
this
belongs
to
the
point
in
hand
.
C.
It
is
indeed
plaine
enough
allready
,
that
it
belongs
perfectly
to
the
businesse
.
And
this
is
the
summe
of
all
1.
That
liberality
and
charity
in
the
heart
is
a
speciall
part
of
Christianity
;
hath
a
notable
influence
toward
the
production
of
all
Christian
virtues
,
and
a
main
argument
and
evidence
it
is
of
a
Christian
to
have
this
grace
in
him
.
2.
That
uncharitablenesse
,
worldly-mindednesse
,
unsatisfiednesse
,
uncontentednesse
,
envie
,
covetousnesse
,
is
a
sinne
of
a
very
evill
effect
,
and
consequence
;
betrayes
a
man
to
all
most
unchristian
sinnes
;
fills
him
full
of
iniquity
,
(
according
to
that
of
Saint
Paul
.
1
Tim.
6.
10.
for
the
love
of
money
is
the
root
of
all
evill
.
&c.
)
and
a
sad
symptome
wherever
we
finde
it
of
a
great
deale
of
ill
besides
.
All
which
comes
in
very
pertinently
on
occasion
of
those
words
,
where
the
treasure
is
,
there
will
the
heart
be
also
,
&
are
a
foundation
for
that
appendant
affirmation
[
You
cannot
serve
God
and
Mammon
.
]
S.
You
have
fully
cleared
this
difficulty
,
and
past
thorow
the
first
of
the
two
things
contained
in
the
remainder
of
this
chapter
,
that
which
pertaines
to
the
mortifying
all
desire
and
love
of
wealth
,
God
make
it
successefull
in
my
heart
,
to
worke
all
covetous
warthy
affections
out
of
it
,
and
plant
all
contrary
graces
of
liberality
,
and
mercifullnesse
in
their
steed
!
§
5
Of
worldly
care
.
You
will
please
now
to
proceed
to
the
other
thing
,
the
moderating
of
our
worldly
care
,
and
providence
,
in
the
following
words
.
Take
no
thought
for
your
life
,
&c.
and
that
taking
its
rise
from
the
former
[
therefore
,
say
unto
you
take
no
thought
&c.
]
.
C.
I
shall
now
proceed
to
this
point
.
which
takes
up
all
the
verses
to
the
end
of
this
chapter
,
and
in
it
onely
detaine
you
with
two
things
,
1.
The
precept
,
or
doctrine
of
worldly
thoughtlessenesse
,
2.
The
enforcements
of
it
,
shewing
how
reasonable
it
is
to
be
observed
,
though
it
seeme
a
strange
doctrine
.
S.
To
begin
with
the
first
,
what
care
and
sollicitude
is
it
,
that
is
here
forbidden
?
C.
It
is
set
downe
in
these
three
severall
phrases
,
1.
Take
no
thought
for
your
life
,
what
you
shall
eate
,
or
what
ye
shall
drinke
,
nor
yet
for
your
body
,
what
you
shall
put
on
.
v.
25.
2.
Take
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
thought
,
saying
what
shall
we
eate
&c.
v.
31.
and
3.
Take
no
thought
for
the
morrow
.
v.
34.
From
all
which
it
appeares
,
that
the
thing
here
forbidden
is
that
,
whatever
it
is
,
which
is
the
full
importance
of
the
Greeke
word
rendered
[
taking
thought
]
which
being
derived
by
Grammarians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
from
a
phrase
which
signifies
in
English
to
divide
the
minde
)
doth
then
signifie
a
dabiousnesse
of
minde
,
or
anxiety
;
and
that
,
a
want
or
littlenesse
,
a
defect
of
faith
,
v.
30.
a
not
beleeving
,
as
we
ought
,
that
God
that
gives
us
life
and
bodies
,
will
allow
us
meanes
to
susteine
one
,
and
aray
to
ther
Saint
Luke
calls
it
by
a
word
which
we
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
doubtfull
minde
,
or
carefull
suspence
,
but
signifies
hanging
betwixt
two
;
a
not
knowing
how
to
resolve
whether
God
will
do
this
for
us
,
or
no.
Now
that
I
may
give
you
the
cleare
evidence
of
the
Christian
doctrine
in
this
matter
.
I
will
deliver
it
distinctly
in
these
few
propositions
.
1.
That
this
is
a
truth
,
(
infallible
truth
)
of
Gods
,
that
God
will
for
the
future
provide
for
every
servant
of
his
,
food
and
rayment
,
a
competence
of
the
necessaries
of
life
;
this
truth
may
appeare
by
the
promises
to
this
purpose
in
the
scripture
;
two
there
are
of
this
nature
,
that
the
margents
of
our
Bibles
in
this
place
referre
to
.
Psal:
55.
22.
Cast
thy
burthen
on
the
Lord
,
and
he
shall
susteine
thee
.
1
Pet.
5.
7.
Casting
all
care
on
the
Lord
,
for
he
careth
for
you
.
To
which
you
may
adde
Christe
promise
,
that
if
we
aske
we
shall
have
,
if
we
asks
not
amisse
,
saith
Saint
James
;
which
sure
we
do
not
,
if
we
aske
but
what
he
taught
us
to
aske
;
this
day
our
dayly
bread
,
i.
e.
(
as
in
the
explication
of
the
Lords
prayer
was
shewed
)
day
by
day
those
things
that
are
necessary
for
the
remainder
of
our
life
.
Many
other
promises
you
will
observe
to
the
same
purpose
,
and
particularly
this
in
the
place
by
way
of
expostulation
.
v.
30.
shall
he
not
much
more
cloth
you
,
O
ye
of
little
faith
?
intimating
strongly
a
promise
that
he
shall
,
and
requiring
faith
or
beleife
of
this
promise
at
our
hands
.
Secondly
,
That
want
of
faith
or
trust
in
this
promise
,
not
beleeving
this
truth
,
is
a
peice
of
the
damning
sinne
of
infidelity
,
so
charged
here
upon
them
that
beleive
it
not
,
v.
30.
Thirdly
that
any
carking
sollicitude
for
the
future
,
is
an
argument
of
this
distrust
,
this
not
daring
to
rely
on
God's
providence
,
and
God's
promise
;
and
so
an
unchristian
sinne
.
S.
But
is
not
every
man
commanded
by
the
Apostle
.
1
Tim.
5.
8.
to
provide
for
his
owne
,
especially
those
of
his
owne
house
or
kindred
?
and
if
he
doth
not
,
defined
to
have
denyed
the
faith
,
and
to
be
worse
then
an
infidel
?
Sure
then
this
want
of
thoughtfullnesse
and
secular
providence
will
rather
be
infidelity
.
C.
To
reconcile
this
prohibition
of
Christs
with
this
precept
of
Saint
Pauls
.
It
will
be
necessary
to
adde
a
4th
proposition
,
That
for
present
supplies
,
a
Christian
not
only
may
,
but
must
use
those
lawfull
and
proper
meanes
that
are
ordinarily
in
his
power
to
use
to
the
attaining
that
end
;
and
this
is
so
farre
from
distrusting
of
God
,
or
not
depending
and
beleiving
on
him
,
that
it
is
indeed
a
speciall
act
of
this
faith
;
the
doing
of
what
he
requires
us
to
doe
,
and
without
our
doing
of
which
he
hath
not
promised
to
supply
us
.
His
promises
which
are
the
object
of
our
faith
,
are
not
absolute
,
but
conditionall
promises
;
require
and
suppose
a
condition
to
be
performed
on
our
part
,
and
then
give
us
a
right
to
the
thing
promised
,
not
before
.
Every
man
therefore
must
doe
somewhat
himselfe
to
provide
for
his
owne
(
and
not
to
doe
so
is
infidelity
in
Saint
Pauls
stile
;
just
as
the
Disciples
are
called
faithlesse
for
not
casting
out
of
the
Devill
,
that
would
not
be
cast
out
but
by
prayer
and
fasting
.
i.
e.
For
not
using
that
meanes
to
cast
him
out
,
Mark
.
9.
19.
)
to
be
instrumentall
to
Gods
providence
;
not
to
fly
to
his
extraordinary
protection
,
when
his
ordinary
is
afforded
us
.
God
doth
not
use
to
multiply
miracles
unprofitably
,
nor
at
all
but
for
the
begetting
or
confirming
of
our
Faith
;
which
can
,
not
be
the
case
when
we
neglect
those
meanes
of
making
good
Gods
truths
,
which
are
already
by
him
afforded
us
;
but
onely
when
all
lawfull
meanes
have
beene
tried
improsperously
,
then
't
will
be
Gods
season
to
shew
forth
his
extraordinary
power
.
In
the
meane
time
it
is
sufficient
that
he
offer
us
meanes
to
bring
us
to
that
end
which
he
promiseth
;
and
if
we
neglect
those
meanes
,
and
so
faile
in
the
condition
required
of
us
,
we
thereby
discharge
him
of
all
obligation
to
make
good
the
promise
to
us
;
which
was
not
absolute
for
him
to
doe
without
us
,
but
conditionall
for
him
to
doe
if
we
failed
not
in
our
parts
.
S.
But
what
are
those
meanes
required
on
our
parts
,
as
subservient
to
Gods
providence
in
feeding
and
clothing
us
?
C.
I
shall
first
name
you
some
that
are
such
meanes
,
and
then
others
that
are
mistaken
for
such
,
and
are
not
.
The
true
meanes
you
may
know
in
generall
by
this
marke
,
that
all
meanes
perfectly
lawfull
,
(
i.
e.
all
things
that
are
proper
to
that
end
,
and
are
no
way
prohibited
by
God
)
are
such
,
and
all
unlawfull
are
not
.
But
then
particularly
,
1.
Labour
and
diligence
in
ones
caling
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
is
such
a
lawfull
meanes
.
As
in
spirituall
so
in
temporall
things
if
we
labour
,
or
worke
,
God
will
cooperate
.
As
in
the
warre
with
Amelek
,
when
Israel
fights
,
God
will
fight
with
them
.
Poverty
is
the
Amelek
,
our
honest
labour
fighting
against
it
,
(
and
therefore
the
idle
person
is
called
2
Thes.
3.
6
,
7
,
11.
a
disorderly
walker
.
The
word
being
military
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
signifying
one
out
of
his
ranke
,
one
that
is
not
in
file
to
fight
against
this
enemy
)
and
when
we
are
thus
employed
,
God
our
Captaine
hath
sworne
that
he
will
have
warre
,
will
fight
against
that
enemy
with
us
for
ever
;
and
that
as
the
72
read
in
that
place
,
with
a
secret
hand
,
assisting
him
that
is
thus
busied
;
prospering
him
insensibly
that
is
thus
employed
;
A
sure
blessing
on
the
laborious
,
Prov.
10.
4.
The
hand
of
the
diligent
maketh
rich
.
And
on
the
other
side
,
he
that
will
not
labour
,
saith
the
Apostle
,
let
him
not
eate
;
which
is
there
a
peice
of
Apostolicall
discipline
to
beseige
idlenesse
,
and
starve
it
up
.
And
that
an
image
on
earth
of
what
is
done
in
Heaven
,
(
as
in
the
other
censures
of
the
Church
)
it
being
the
rule
of
Gods
ordinary
providence
,
that
they
that
neglect
the
meanes
shall
not
obtaine
the
end
.
This
promise
being
conditionall
as
all
others
,
not
to
the
idle
profane
jiduciary
,
but
to
the
faithfull
labourer
;
The
absolute
Stoicall
depender
on
fate
,
may
starve
for
want
of
industry
,
dye
for
want
of
physicke
,
and
be
damned
for
want
of
repentance
;
and
all
this
not
through
too
much
,
but
too
little
Faith
;
the
not
taking
the
meanes
along
with
him
which
were
predestined
by
God
to
bring
him
to
a
better
end
.
S.
What
other
meanes
is
there
required
of
us
by
God
to
this
end
?
C.
Prayer
to
him
for
our
daily
bread
;
the
condition
without
which
there
is
no
one
thing
which
we
have
promise
to
receive
from
him
.
Aske
and
ye
shall
have
,
&c.
but
not
otherwise
.
So
elsewhere
the
worshipping
of
God
is
joined
with
the
doing
of
his
will
,
to
make
us
capable
of
Gods
hearing
.
S.
What
other
meanes
?
C.
Honest
thrift
;
the
not
spending
upon
our
lusts
,
our
vanities
,
those
good
things
of
this
world
,
that
our
labour
and
prayers
have
by
Gods
blessing
brought
in
to
us
.
For
the
prodigall
may
starve
as
well
as
the
sluggard
;
he
that
drinkes
out
his
bread
,
as
he
that
doth
not
earne
it
.
God
hath
not
undertaken
for
any
sinne
that
it
shall
not
ruine
us
.
His
protection
is
like
that
of
the
law
,
for
them
onely
that
travaile
in
the
day
,
and
in
the
rode
;
not
for
the
disorderly
walkers
in
any
kind
,
that
have
any
by-path
or
night-worke
to
exhaust
that
treasure
,
that
his
providence
hath
or
is
ready
to
bestow
.
And
the
same
that
I
say
of
luxury
,
may
be
said
also
of
other
harpies
and
vultures
,
that
leave
men
oft
times
as
bare
as
the
high-way
robbers
;
that
sly
sinne
of
close
adultery
,
that
eates
out
so
many
estates
.
Yea
and
that
other
of
strife
and
contention
;
that
pestilence
as
it
were
that
walketh
in
darkenesse
,
and
devoures
the
wealth
as
well
as
the
soule
,
and
no
reparations
to
be
expected
from
God
for
such
losses
.
One
meanes
more
there
is
to
which
Gods
promise
of
temporall
plenty
being
annexed
we
may
well
adde
it
to
the
former
.
Exercise
of
justice
and
mercy
.
Bring
you
all
the
tithes
,
saith
God
by
Malachy
,
into
my
storehouse
,
Mal.
3.
10.
i.
e.
both
the
Preists
and
the
poore
mans
tith
,
and
prove
me
now
herewith
if
I
will
not
open
the
windowes
of
Heaven
,
and
powre
you
out
a
blessing
,
&c.
To
which
purpose
the
Jewes
had
a
proverbiall
Da
Decimas
in
hoc
utditescas
.
speech
.
Pay
tithes
on
purpose
that
thou
mayest
be
rich
.
And
many
places
of
Scripture
to
the
same
purpose
,
which
before
mentioned
;
and
threatnings
on
the
contrary
,
that
they
that
withhold
more
then
is
meete
,
it
shall
tend
to
want
.
To
these
may
perhaps
be
added
another
meanes
,
having
also
the
promises
of
long
and
prosperous
life
annexed
to
it
,
that
of
meekenesse
and
obedience
;
of
which
,
saith
the
law
,
their
daies
shall
be
long
in
the
land
flowing
with
milke
and
honey
;
and
the
Gospell
,
that
they
shall
possesse
the
earth
.
As
also
it
is
affirmed
of
Godlinesse
in
generall
,
that
it
hath
the
promises
of
this
life
,
i.
e.
of
so
much
of
the
prosperity
of
this
world
as
shall
be
matter
of
contentment
to
them
.
Now
these
being
by
God
designed
as
fit
and
proper
meanes
to
the
qualifying
us
for
the
performance
of
his
promise
of
secular
sufficient
wealth
to
us
,
and
the
condition
required
on
our
parts
;
't
will
be
but
the
beleiving
of
a
lye
for
any
man
to
neglect
these
severall
meanes
on
his
part
,
and
yet
to
claime
or
challenge
the
end
on
Gods
part
:
In
the
same
manner
and
degree
as
it
is
for
the
impenitent
sinner
to
beleive
and
challenge
the
pardon
of
his
sinnes
and
salvation
.
S.
I
cannot
but
consent
to
this
truth
,
and
acknowledge
the
fitnesse
of
the
meanes
which
you
have
mentioned
as
truly
subservient
to
that
end
.
But
you
told
me
there
were
also
some
that
were
mistaken
for
such
meanes
,
but
are
not
.
What
are
those
?
C.
1.
Secular
wisedome
,
pollicy
,
contrivance
,
(
for
though
this
seeme
sometimes
to
obtaine
that
end
,
Yet
1.
There
is
no
promise
made
to
it
.
2.
It
many
times
faileth
of
the
designe
.
Nay
3.
It
hath
oft
times
a
most
remarkeable
curse
upon
it
)
2.
Hoarding
up
all
that
comes
;
pinching
the
backe
and
belly
to
fill
the
bagge
.
3.
Going
to
law
and
contentiousnesse
.
4.
Tenacity
;
not
giving
or
lending
to
those
that
truly
want
;
the
griping
illiberall
hand
.
Give
and
it
shall
be
given
unto
you
,
not
else
.
5.
Immoderate
care
and
sollicitude
;
loving
and
courting
of
the
world
.
6.
Deceite
and
injustice
;
and
especially
Sacriledge
and
perjury
.
Each
of
these
in
the
esteem
of
the
world
,
the
fairest
way
to
wealth
,
yet
in
the
event
prove
the
straight
rode
to
curse
and
poverty
,
(
it
is
a
snare
to
devoure
that
that
is
holy
,
saith
Solomon
,
and
after
vowes
to
make
enquiry
,
and
that
snare
to
the
wealth
,
as
well
as
the
soule
.
See
the
flying
roll
,
Zach.
5.
2.
and
the
curse
that
it
brought
with
it
,
v.
3.
and
that
entring
into
the
house
of
the
theife
and
of
him
that
sweareth
falsely
.
v.
4.
i.
e.
on
his
family
also
,
and
it
shall
remaine
in
the
midst
of
his
house
,
and
never
leave
haunting
it
till
it
consume
it
with
the
timber
and
stones
;
that
that
a
man
thinkes
would
be
best
able
to
endure
,
the
firmest
part
of
an
estate
moulters
and
crumbles
away
betweene
the
fingers
of
the
perjured
person
;
noting
this
to
be
a
consuming
sinne
,
(
and
a
consumption
an
hereditary
disease
)
an
embleme
of
which
is
to
be
seene
,
Numb
.
5.
in
the
perjured
woman
,
v.
27.
The
water
that
causeth
the
curse
shall
enter
into
her
,
and
become
bitter
,
and
her
belly
shall
swell
,
and
her
thigh
rot
,
those
two
parts
of
the
body
that
have
relation
to
the
posterity
.
)
7.
Distrust
of
Gods
promise
;
for
sure
never
any
man
got
any
thing
of
God
by
not
trusting
him
;
He
that
will
not
take
his
word
must
find
out
some
other
pay-master
.
8.
Oppression
,
violence
,
spoiling
of
others
,
(
though
that
seem
a
sure
present
course
to
bring
in
wealth
)
for
the
threate
of
the
Prophet
,
Isa.
33.
1.
belongs
to
such
.
Woe
unto
thee
that
spoilest
;
when
thou
ceasest
to
spoile
thou
shalt
be
spoiled
.
Men
are
seldome
suffered
to
tast
any
of
the
fruite
of
those
sins
,
least
they
or
others
should
fall
in
love
with
them
.
S.
You
have
now
aboundantly
discharged
your
promise
in
setting
downe
the
true
and
the
pretending
meanes
.
Have
you
any
more
propositions
now
to
adde
to
the
foure
already
mentioned
in
this
businesse
?
C.
Onely
these
two
.
5ly
.
that
he
that
useth
these
true
meanes
appointed
by
God
,
and
discardes
the
false
ones
suggested
by
the
world
,
by
Satan
,
or
by
his
owne
ravening
stomacke
,
is
more
sure
of
not
wanting
for
the
future
,
is
better
provided
for
a
comfortable
old
age
,
and
a
thriving
prosperous
posterity
,
then
all
the
worldlings
arts
can
possibly
provide
him
.
He
that
gives
over
all
anxious
thought
for
himselfe
,
enters
into
Gods
tuition
,
and
then
shall
surely
be
never
the
poorer
for
not
caring
.
6.
That
the
using
of
unlawfull
(
though
never
so
specious
or
seemingly
necessary
)
meanes
to
the
getting
or
preserving
of
worldly
wealth
,
or
the
necessities
of
life
,
is
the
most
direct
peice
of
infidelity
,
most
clearely
forbidden
in
the
phrase
of
taking
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
thought
;
this
being
the
distrusting
of
God
and
his
authorized
meanes
,
and
flying
to
the
witch
with
Saul
,
or
rather
the
Devill
to
helpe
us
to
it
;
the
dividing
our
minds
,
or
hanging
betwixt
two
;
or
rather
indeed
forsaking
of
one
,
and
sleaving
to
the
other
;
disclaiming
God
and
his
providence
,
and
trusting
to
our selves
and
our
owne
artifices
;
The
greatest
anxiety
of
mind
imaginable
;
which
thus
drives
us
out
of
our
reason
,
our
Christianity
,
to
those
courses
which
are
most
contrary
to
both
.
S.
I
conceive
the
summe
of
your
whole
discourse
on
this
matter
is
this
,
that
for
the
good
things
of
the
world
God
having
made
promise
to
give
them
to
his
servants
,
and
his
promise
being
conditionall
,
requiring
at
our
hands
the
use
of
meanes
to
obtains
the
thing
promised
,
our
duty
is
to
use
those
meanes
labour
and
prayer
,
&c.
and
then
so
fully
to
trust
God
for
the
performing
his
promise
,
as
never
to
have
anxious
or
dubious
thought
about
it
;
never
to
fly
to
any
unlawfull
meanes
,
to
provide
for
our selves
.
And
by
this
way
of
stating
,
I
acknowledge
our
Saviours
speech
here
fully
reconciled
with
Saint
Pauls
command
of
providence
,
with
Christs
praying
for
temporall
blessings
,
&c.
I
have
onely
one
scruple
wherein
I
shall
desire
your
satisfaction
,
whether
God
doth
not
sometimes
leave
men
destitute
of
food
and
rayment
,
and
how
then
it
can
be
infidelity
to
be
anxious
in
that
point
?
Or
how
can
Gods
promise
of
caring
for
us
be
said
to
be
performed
?
C.
I
answer
,
1.
That
it
is
not
ordinary
for
men
to
be
left
destitute
of
food
and
rayment
;
and
though
sometime
it
cannot
be
had
but
by
begging
of
it
,
yet
God
having
in
his
providence
designed
the
rich
man
to
be
his
steward
,
the
wealthy
mans
barne
to
be
the
poore
mans
store-house
;
no
man
is
left
destitute
that
is
afforded
this
meanes
.
2.
There
being
so
many
other
meanes
forenamed
,
required
of
us
,
to
be
instrumentall
to
Gods
providence
,
it
will
hardly
be
found
that
any
man
is
left
thus
destitute
,
who
hath
not
first
beene
wanting
to
himselfe
;
and
so
the
whole
matter
imputable
to
his
default
,
and
not
to
Gods
.
3.
That
if
the
utmost
be
supposed
which
is
imaginable
,
that
some
one
be
left
so
farre
destitute
as
to
come
to
starve
,
yet
may
the
promise
of
God
remaine
true
and
firme
;
for
that
promise
obligeth
him
not
to
eternize
the
life
of
any
,
which
being
supposed
,
that
he
should
dye
by
famine
,
is
as
reasonable
and
reconcileable
with
this
promise
,
(
which
can
extend
no
farther
then
that
he
will
susteine
us
,
as
long
as
he
sees
it
fit
for
us
to
live
,
but
no
longer
)
as
that
he
should
dye
by
sword
,
or
pestilence
;
and
that
death
as
supportable
as
many
other
diseases
and
deaths
,
of
the
stone
,
strangury
,
dysentery
,
&c.
4.
That
suppose
God
doe
thus
destitute
us
,
yet
our
anxiety
,
or
sollicitude
,
our
using
of
unlawfull
meanes
,
can
never
be
able
to
releive
or
secure
us
;
whatsoever
we
can
in
this
case
call
to
our
releife
,
God
can
curse
and
blast
also
,
and
make
it
as
unable
to
helpe
us
,
as
the
reed
of
Aegypt
;
and
though
sometimes
God
permits
unlawfull
meanes
to
offer
us
helpe
,
when
lawfull
faile
us
,
to
make
triall
of
us
whether
we
will
use
them
,
and
distrust
God
or
no
,
(
who
ought
to
be
trusted
and
relied
on
,
though
he
kill
us
)
yet
is
it
farre
more
ordinary
for
those
who
have
fled
to
all
manner
of
dishonest
meanes
of
encreasing
wealth
,
to
come
to
absolute
beggery
and
distresse
,
and
contumelious
ends
;
then
in
any
mans
observation
it
will
be
found
for
the
trusters
in
God
to
doe
.
5.
Why
may
it
not
be
thought
and
found
true
upon
every
mans
selfe-examination
,
that
such
destitution
,
when
ever
it
befalls
a
child
of
Gods
,
is
a
punishment
of
some
sinne
which
God
in
mercy
sees
fit
to
punish
here
,
and
not
in
another
world
.
As
particularly
that
of
littlenesse
of
Faith
in
this
matter
,
(
as
Peters
sinking
,
Mat.
14.
30.
was
a
punishment
of
his
feare
,
and
doubting
,
and
little
Faith
;
which
some
good
men
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
are
so
subject
to
,
and
wheresoever
it
is
found
may
expect
to
be
punished
,
being
it selfe
a
sinne
,
and
conteining
in
it
so
many
other
sinnes
;
1.
The
sin
of
disobedience
to
Christs
command
here
,
in
his
[
take
no
thought
]
or
[
you
shall
not
take
thought
]
ver.
31.
Secondly
,
the
sinne
of
infidelity
,
not
trusting
,
and
so
denying
(
in
actions
at
least
)
Gods
veracity
;
the
attribute
wherein
he
cheifly
glories
;
giving
him
the
lie
as
it
were
,
an
affront
and
contumely
to
the
almighty
.
Thirdly
,
the
sin
of
worldly-mindednesse
,
placing
our
care
and
affection
on
such
base
inferiour
objects
;
incurvation
of
the
immortall
soule
to
a
thing
so
much
below
it
;
and
robbing
God
of
his
due
,
that
peculiar
creature
of
his
,
the
heart
,
so
naturally
his
,
and
moreover
so
importunately
beg'd
for
by
him
.
Not
to
mention
many
other
sinnes
which
constantly
follow
this
sollicitude
,
(
where
't
is
once
entertained
,
not
as
a
transient
passion
,
but
a
Chronicall
disease
)
though
not
constantly
the
same
,
as
indevotion
,
impatience
,
unmercifullnesse
,
cowardice
,
worldly
sorrow
,
maligning
of
others
,
&c.
S.
Having
thus
largely
explained
the
prohibition
,
you
may
please
to
adde
in
one
word
what
is
the
countrary
Christian
duty
,
that
is
here
commanded
by
Christ
?
C.
Praysing
God
for
our
present
wealth
,
and
trusting
him
for
the
future
.
S.
What
do
you
meane
by
the
former
?
C.
Praysing
him
foure
wayes
.
1.
By
acknowledging
the
receit
.
2.
Vsing
it
,
and
rejoycing
in
it
.
3.
Ministring
,
communicating
to
them
that
have
not
.
and
4.
If
any
thing
still
remaine
,
keeping
it
as
instrumentall
to
Gods
providence
for
the
future
,
laying
up
what
God
gives
us
to
lay
up
.
S.
What
do
you
meane
by
the
latter
?
C.
1.
Beleeving
his
promise
,
2.
Obeying
his
directions
in
the
use
of
his
authorized
meanes
,
and
none
else
.
And
3
referring
the
successe
cheerefully
to
him
,
and
praying
to
him
for
it
without
doubting
.
S.
I
conceive
you
have
now
done
with
the
precept
or
doctrine
,
which
now
I
see
how
fitly
it
is
annexed
to
the
former
matter
of
not
serving
of
Mammon
.
1.
As
an
answer
to
the
Mammonists
reason
of
serving
Mammon
,
that
he
may
not
be
destitute
the
morrow
,
2.
As
an
improvement
of
that
exhortation
to
which
it
may
be
seasonably
superadded
,
but
would
never
have
entered
or
have
beene
admitted
without
that
harbenger
.
I
beseech
God
to
sinke
it
now
unto
my
heart
!
To
which
end
I
presume
you
will
give
me
your
assistance
by
proceeding
to
the
second
thing
proposed
from
our
saviours
words
here
,
the
Inforcements
of
it
,
shewing
how
reasonable
it
is
to
be
a
observed
by
a
Christian
?
C.
I
shall
proceed
to
that
,
and
give
you
the
inforcements
as
they
lie
.
A
first
inforcement
is
the
consideration
of
what
God
hath
done
to
us
allready
.
1.
He
hath
given
us
life
it selfe
,
which
is
much
more
,
and
a
farre
greater
act
of
power
and
mercy
then
to
give
food
for
the
continuing
of
that
life
.
2.
Given
us
the
very
body
we
take
such
care
of
,
and
that
much
more
againe
then
the
raiment
that
must
cloth
it
,
and
those
he
hath
given
without
any
aide
of
ours
,
without
our
use
of
direct
or
indirect
meanes
,
and
therefore
no
doubt
can
provide
sufficiently
for
the
susteining
of
both
,
and
for
his
willingnesse
to
do
it
,
if
we
trust
and
rely
on
him
,
those
very
former
mercies
of
his
are
pawnes
and
pledges
of
it
.
God
(
saith
a
father
)
Deus
donando
debet
Cypr.
by
giving
becomes
our
debtor
.
Every
mercyfrom
so
good
a
father
,
comes
forth
twins
;
a
gift
;
and
a
bond
together
;
a
present
payment
,
and
a
future
pawne
;
a
summe
payed
downe
,
and
an
annuity
made
over
,
the
having
bestowed
favours
,
the
greatest
obligations
to
continue
them
,
when
we
can
begin
with
the
Psalmist
Ps.
100.
It
is
he
that
made
us
,
then
we
may
as
confidently
go
on
,
we
are
his
people
and
sheep
.
&c.
and
then
,
O
go
your
way
into
his
gates
with
thanksgiving
,
not
only
for
past
mercies
but
confidence
of
future
also
,
his
mercy
is
everlasting
,
&c.
A
second
inforcement
is
taken
from
the
example
of
God's
providence
toward
other
creatures
1.
For
food
,
from
the
foules
of
the
aire
,
2.
For
rayment
from
the
lillies
of
the
field
.
For
food
,
that
those
birds
without
any
trade
of
husbandry
,
of
sowing
or
reaping
,
&c.
are
by
the
providence
of
God
sufficiently
susteined
.
(
Nay
of
many
birds
it
is
observed
they
are
fattest
still
in
coldest
and
sharpest
weather
.
)
Nay
that
sort
of
birds
,
that
Saint
Luke
mentions
.
Luke
12.
24.
the
ravens
are
a
creature
that
if
Job
or
the
Psalmist
may
be
beleived
Job
38.
41.
Ps.
147.
9.
hath
more
of
the
providence
of
God
illustrious
in
it
then
any
other
.
Naturalists
have
observed
of
that
creature
,
that
it
exposeth
the
young
ones
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
soone
as
they
are
hatcht
,
leaves
them
meatelesse
and
featherlesse
to
struggle
with
hunger
,
as
soone
as
they
are
gotten
into
the
world
,
and
whether
by
dew
from
heaven
,
a
kind
of
manna
rained
into
their
mouthes
when
they
gape
,
and
as
the
Psalmist
saith
call
upon
God
,
or
whether
by
flies
flying
into
their
mouthes
,
or
whether
by
wormes
bred
in
their
nests
,
as
some
thinke
,
or
by
what
other
meanes
,
God
knowes
,
God
feedeth
them
.
Vallesius
.
And
therefore
perhaps
it
was
,
that
that
creature
to
make
its
returne
of
gratitude
to
God
,
flies
presently
on
its
errand
to
feed
the
prophet
elias
in
the
wildernesse
;
in
which
this
was
surely
very
observable
,
that
that
creature
which
is
so
unnaturall
as
not
to
feed
its
owne
young
ones
,
did
yet
at
God's
command
feed
the
prophet
.
As
sometimes
those
baggs
of
the
miser
are
opened
liberally
to
Gods
children
,
(
at
their
death
in
building
hospitalls
&c.
)
which
had
beene
shut
to
their
owne
all
their
life
.
This
example
our
Saviour
shuts
up
with
an
expostulation
,
[
are
not
you
much
better
then
they
?
]
Man
a
much
more
considerable
creature
then
those
birds
,
man
the
Monarch
of
all
them
,
and
the
life
of
my
Lord
the
King
worth
ten
thousand
of
theirs
,
and
therefore
surely
a
farre
greater
part
of
God's
providence
,
then
they
,
though
no
thoughtfulnesse
of
his
contribute
to
it
.
But
then
this
must
be
taken
with
some
caution
along
with
it
;
not
that
we
should
neither
sow
,
nor
reape
,
because
the
foules
do
neither
;
but
that
we
should
take
no
anxious
thought
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
they
neither
sow
nor
reape
;
that
it
is
as
unreasonable
for
a
Christian
to
distrust
Gods
providence
,
to
bury
his
soule
in
an
anxious
care
for
earthly
things
,
though
the
very
necessaries
of
life
,
as
for
the
raven
to
be
set
to
husbandry
.
Had
men
acquired
but
as
much
religion
,
dependance
,
trust
,
reliance
on
God
by
all
the
preaching
of
the
Gospell
,
by
all
the
cultivation
of
so
many
hundred
yeares
,
as
nature
teacheth
the
young
ravens
,
as
soone
as
they
are
hatcht
,
to
gape
toward
heaven
,
and
so
in
a
plaine
,
downeright
,
naturall
,
inarticulate
way
,
to
call
on
God
,
the
Mammonists
idoll
would
soone
be
driven
out
of
the
world
;
and
instead
of
it
,
a
cheerefull
comfortable
dependance
on
heaven
(
in
despight
of
all
our
jealous
traiterous
feares
,
that
worldly
hearts
betray
us
to
)
an
obedient
submission
to
Gods
direction
in
using
those
meanes
that
he
directeth
us
;
and
then
resigning
all
up
into
his
hands
to
dispose
of
,
with
an
[
If
I
perish
I
perish
]
and
[
I
will
waite
upon
the
Lord
which
hideth
his
face
,
and
I
will
looke
for
him
]
and
[
though
he
kill
me
yet
will
I
trust
in
him
.
]
The
other
example
concerning
rayment
from
the
lillies
of
the
field
lies
thus
.
God
in
his
forming
of
the
world
hath
bestowed
a
strange
proportion
of
naturall
be
auty
and
ornament
upon
the
lillies
that
grow
in
every
field
or
garden
,
though
those
are
of
a
very
short
duration
,
and
being
inanimate
do
contribute
nothing
to
their
owne
beauty
,
but
most
evidently
the
whole
worke
wrought
by
God
only
,
and
all
the
care
and
sollicitude
and
temporall
advantages
of
gold
and
the
like
artificiall
bravery
cannot
equall
or
compare
with
that
naturall
beauty
which
God
hath
endued
them
with
.
Which
consideration
as
it
may
well
lessen
our
desire
of
the
gallantry
of
clothes
,
and
mortifie
our
pride
which
they
feed
in
us
(
the
utmost
that
we
can
attaine
to
in
this
kinde
being
not
comparable
with
that
,
which
is
in
the
meanest
creatures
)
so
may
it
give
us
a
fiduciall
relyance
on
God
for
all
things
of
this
nature
;
who
sure
can
cloth
us
;
as
well
as
those
,
and
will
certainely
provide
for
us
such
rayment
,
as
is
convenient
for
us
,
by
our
use
of
ordinary
meanes
,
without
our
anxious
care
and
sollicitude
for
the
future
.
S.
What
is
the
next
inforcement
of
this
duty
?
C.
An
argument
taken
from
our
owne
experience
in
things
of
some
what
a
like
nature
v.
27.
For
the
stature
of
ones
body
,
or
the
age
of
ones
life
,
(
for
the
same
word
signifies
both
,
but
seemes
in
this
place
rather
to
denote
the
former
only
)
every
of
us
know
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
and
confesse
,
that
our
care
and
sollicitude
can
do
nothing
to
make
any
considerable
addition
to
it
.
Now
certainely
the
lengthening
of
the
life
for
a
few
dayes
or
houres
,
is
not
so
great
a
matter
as
life
it selfe
;
nor
the
tallnesse
or
stature
of
the
body
,
as
the
body
it selfe
(
for
what
matters
it
how
tall
a
man
is
)
and
therefore
it
being
so
confestly
the
worke
of
God
only
to
dispose
of
these
lesse
things
,
our
stature
&c.
how
much
more
reasonable
is
it
to
beleive
that
the
same
God
,
without
any
anxious
sollicitude
of
ours
,
can
and
will
conserve
our
life
and
body
,
by
giving
us
those
things
,
which
are
necessary
to
their
conservation
?
S.
What
is
the
next
inforcement
?
C.
The
contrary
practice
of
the
Gentiles
,
v.
32.
The
heathen
indeed
,
who
either
acknowledge
no
God
at
all
,
or
deny
his
providence
over
particular
things
,
do
use
this
kinde
of
sollicitude
,
seeking
vehemently
and
importunately
,
for
all
these
things
,
i.
e.
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
food
,
and
drinke
,
and
cloathing
for
the
remainder
of
their
lives
,
or
for
such
a
proportion
of
wealth
as
will
be
able
thus
to
furnish
them
for
their
lives
end
,
and
this
may
be
allowed
or
pardoned
them
,
that
have
no
better
principles
to
build
on
;
but
would
be
a
shame
for
Christians
to
have
gotten
no
higher
,
by
the
acknowledgement
of
the
true
God
,
and
his
particular
providence
,
and
care
over
all
creatures
,
but
especially
over
us
men
,
for
whose
use
all
other
creatures
were
created
;
and
by
the
doctrine
of
Christianity
,
which
teacheth
us
faith
or
dependance
on
Christ
for
all
,
and
desires
to
mortifie
all
love
of
the
gaines
and
pleasures
of
this
world
in
us
,
(
by
promising
us
a
richer
inheritance
then
this
earthy
Canaan
)
and
to
worke
in
us
an
indifference
and
untroublednesse
of
minde
for
all
outward
things
,
and
many
other
graces
in
order
to
this
,
which
no
heathen
could
ever
arrive
to
.
S
What
is
that
fifth
inforcement
?
C.
It
is
set
downe
in
these
words
v.
32.
[
For
your
heavenly
father
knoweth
that
you
have
need
of
all
these
things
]
i.
e.
these
things
that
are
necessary
for
you
(
and
others
you
need
not
seeke
after
)
God
knowes
you
have
need
of
as
well
as
you
,
and
that
God
is
your
father
,
and
cannot
be
so
unkinde
to
you
as
not
to
be
willing
to
bestow
them
on
you
;
and
that
father
an
heavenly
father
,
and
consequently
is
perfectly
able
to
bestow
them
.
S.
What
is
the
sixth
inforcement
?
C.
This
,
that
there
is
a
farre
more
easie
,
Christian
,
and
compendious
way
to
all
these
necessaries
of
life
,
then
your
sollicitude
or
anxious
care
:
To
wit
the
setting
our
minds
upon
our
higher
interests
,
minding
and
intending
of
those
joyes
in
another
life
,
and
that
way
of
Christian
obedience
which
will
lead
us
to
them
;
which
if
we
do
thus
intend
God
hath
promised
to
give
us
these
necessaries
of
life
,
as
an
appendage
or
addition
over
and
above
;
Piety
having
the
promise
of
this
life
as
well
as
of
another
.
S.
What
is
the
seventh
inforcement
?
C.
Because
the
time
to
come
,
for
which
we
desire
to
lay
in
before
hand
(
and
by
that
meanes
lay
a
double
burthen
on
that
part
of
our
life
,
which
is
present
,
to
provide
for
it selfe
,
and
that
other
also
)
will
when
it
cometh
,
be
able
to
take
care
and
make
provision
for
it selfe
.
The
Manna
,
that
came
downe
from
heaven
to
the
Israelites
,
fell
every
day
,
and
therefore
there
was
no
need
of
laying
up
in
store
(
and
if
it
were
done
,
it
putrified
)
of
reserving
any
part
of
the
present
portion
;
for
,
for
the
time
to
come
they
were
sure
to
be
as
plentifully
provided
,
as
for
the
present
they
were
;
and
so
the
providence
of
God
that
hath
brought
us
in
a
present
store
,
will
be
able
and
ready
to
do
the
like
for
the
remainder
of
our
lives
,
when
it
comes
;
and
therefore
all
that
we
shall
acquire
by
this
sollicitude
before
hand
,
is
only
to
accumulate
trouble
,
and
disquiet
upon
our selves
;
besides
that
due
labour
,
and
industry
,
which
we
owe
to
God
,
as
subservient
to
his
providence
,
and
to
our selves
for
our
present
subsistence
,
so
much
more
as
will
secure
us
for
the
future
also
;
which
,
what
is
it
but
to
multiply
toyle
upon
our selves
,
above
the
proportion
that
God
hath
designed
to
us
?
Whereas
the
trouble
that
belongs
to
every
day
for
the
maintaining
of
it selfe
(
i.
e.
the
labour
and
sweat
that
we
eate
our
bread
in
)
is
sufficient
for
that
day
,
without
our
artifices
to
increase
it
,
and
requires
too
much
(
rather
then
takes
up
too
little
)
time
of
divertisement
from
the
duties
of
piety
to
these
so
vile
inferiour
offices
.
The
duty
being
thus
largely
enforced
,
and
our
hearts
by
so
many
engines
and
pullies
raised
from
this
earth
of
ours
,
to
that
principall
care
of
Celestiall
joies
,
it
may
now
be
thought
reasonable
to
hearken
to
Christ
in
a
prohibition
which
was
never
given
to
men
before
,
and
so
this
hard
saying
be
softened
,
this
circumcision
of
the
heart
,
amputation
of
all
those
superfluous
burthensome
cares
of
the
worldling
or
Mammonist
,
be
found
supportable
to
the
Christian
.
I
shall
need
adde
nothing
to
so
plentifull
a
discourse
of
this
subject
,
but
my
prayers
,
That
we
all
be
in
this
,
the
true
Disciples
of
Christ
,
Schollers
and
practicers
of
this
heavenly
lesson
!