CHAP.
I.
THe
parts
of
this
Chapter
are
two
.
In
the
first
(
after
the
Preface
of
the
whole
Epistle
,
containing
a
description
of
the
Pen-man
of
it
,
and
of
the
parties
to
whom
it
is
directed
,
ver.
1
,
2.
)
the
Apostle
incites
suffering
Christians
to
praise
God
,
by
raising
the
song
before
them
:
wherein
he
makes
clear
how
excellent
their
spiritual
estate
was
;
and
holds
forth
what
reasons
they
had
from
it
of
chearfulnesse
and
constancy
under
all
their
sufferings
,
to
wit
,
1.
Their
regeneration
,
ver.
3.
2.
Their
matchless
inheritance
,
ver.
4.
3.
The
certainty
of
their
perseverance
,
ver.
5.
4.
The
shortness
,
and
5.
the
necessity
of
all
their
sufferings
,
ver.
6.
6.
Their
spiritual
advantage
by
them
,
to
wit
,
the
tryall
of
their
graces
,
especially
of
their
faith
,
ver.
7.
7.
The
happy
effects
of
that
faith
,
which
by
tryals
is
discovered
to
be
sound
,
ver.
8
,
9.
8.
The
excellency
of
the
Doctrine
of
Salvation
for
which
they
did
suffer
,
which
is
proven
by
the
great
pains
and
delight
of
the
Prophets
,
Apostles
,
and
Angels
in
the
study
thereof
,
ver.
10
,
11
,
12.
In
the
second
part
,
are
contained
several
exhortations
to
the
study
of
holiness
,
with
motives
pressing
the
same
:
As
,
1.
Seing
they
had
those
excellent
priviledges
formerly
mentioned
,
they
should
therefore
study
perseverance
,
and
growth
in
grace
,
ver.
13.
2.
Considering
that
they
were
now
made
Children
,
they
should
therefore
study
their
Fathers
obedience
,
and
not
live
as
they
had
done
formerly
,
ver.
14.
3.
Seing
their
Calling
was
to
be
holy
.
And
,
4.
the
holiness
of
God
did
oblige
them
to
that
study
,
ver.
15
,
16.
5.
Since
their
Father
was
to
be
their
Judge
.
And
,
6.
themselves
were
but
strangers
in
the
world
,
Therefore
they
should
live
in
fear
of
offending
him
,
v.
17.
7.
Considering
that
they
were
bought
from
their
former
sinfull
courses
with
a
most
excellent
price
,
ver.
18
,
19.
8.
That
their
Redeemer
was
from
eternity
designed
for
them
,
and
more
clearly
manifested
in
their
time
than
formerly
,
ver.
20.
9.
Seing
the
Father
hath
exalted
Christ
after
his
sufferings
,
that
Believers
may
be
the
more
confident
that
Justice
is
fully
satisfied
for
them
,
ver.
21.
And
,
10.
seing
they
had
already
made
some
good
progress
in
mortification
,
therefore
they
should
study
to
grow
,
especially
in
love
to
the
Saints
,
ver.
22.
11.
Considering
that
their
spiritual
original
was
so
excellent
,
ver.
23.
And
lastly
,
that
their
spiritual
estate
was
not
fading
,
as
the
best
things
in
nature
are
,
ver.
24.
but
behoved
to
endure
for
ever
,
as
the
Word
,
which
is
the
principle
of
it
,
doth
,
ver.
25.
Therefore
they
ought
to
live
to
their
Fathers
honour
in
the
study
of
holiness
.
Vers.
1.
Peter
an
Apostle
of
Jesus
Christ
,
to
the
strangers
scattered
throughout
Pontus
,
Galatia
,
Cappadocia
,
Asia
,
and
Bithynia
.
IN
this
part
of
the
Inscription
,
the
Pen-man
of
the
Epistle
doth
first
make
himself
known
,
by
that
new
name
which
Christ
gave
him
,
Joh.
1.42
.
and
by
his
Office
,
common
to
him
with
other
Apostles
,
who
had
immediate
Commission
,
and
extraordinary
Assistance
from
the
Son
of
God
to
preach
the
Gospel
,
and
to
work
Miracles
for
confirmation
of
the
same
,
and
were
not
fixed
,
as
ordinary
Ministers
are
,
to
any
particular
Charge
,
Mat.
10.1
.
and
28.19
.
Next
he
describeth
the
persons
to
whom
this
Epistle
was
first
directed
,
from
their
afflicted
external
condition
,
to
wit
,
that
they
were
banished
from
their
own
Country
and
wonted
priviledges
,
and
scattered
in
many
places
of
the
world
,
whereof
some
are
here
mentioned
.
From
the
Apostles
description
of
himself
,
we
may
Learn
,
1.
When
the
Ministers
of
Jesus
Christ
are
entring
upon
any
part
of
their
publick
Employment
,
it
is
then
especially
necessary
for
them
to
have
in
their
hearts
the
sensible
consideration
,
of
what
honour
Christ
hath
put
upon
them
,
what
engagements
to
be
faithful
to
Him
,
what
warrant
they
have
from
Him
to
go
about
their
Employment
,
and
what
an
one
He
is
from
whom
they
have
their
Calling
,
that
so
they
may
carry
along
in
their
hearts
some
holy
fear
of
slighting
the
work
of
such
a
one
as
the
Son
of
God
,
to
whom
they
must
give
an
account
,
Heb.
13.17
.
and
may
have
much
encouragement
,
considering
that
their
Commission
is
from
Him
,
who
hath
all
fulness
,
Col.
1.19
.
to
furnish
them
,
and
supply
the
peoples
necessities
:
for
,
the
Apostle
,
entring
upon
this
part
of
his
employment
,
to
wit
,
the
writing
of
this
Epistle
,
hath
had
in
heart
the
consideration
of
that
new
name
wherewith
Christ
honoured
him
,
and
whereby
He
would
have
him
constantly
mindful
of
his
duty
,
that
he
should
be
according
to
the
signification
of
his
name
,
interpreted
by
Christ
,
Joh.
1.42
.
steadfast
as
a
Rock
or
Stone
in
his
Masters
service
;
and
likewise
of
his
Commission
from
so
honourable
and
glorious
a
Master
,
as
the
anointed
Saviour
of
Sinners
,
while
he
writes
,
Peter
an
Apostle
of
Jesus
Christ
.
2.
When
the
message
of
Christs
Ministers
is
much
slighted
,
and
opposed
,
and
their
Calling
much
questioned
,
it
is
necessary
for
them
openly
to
avow
and
assert
their
Authority
from
Him
;
that
people
,
perceiving
Ministers
not
afraid
to
avow
themselves
,
and
their
Calling
from
Christ
,
upon
all
hazards
,
may
be
encouraged
to
imbrace
and
adhere
to
the
Truths
they
deliver
;
and
having
their
minds
raised
above
instruments
,
the
Truths
delivered
may
have
the
greater
weight
with
them
:
for
,
upon
these
grounds
we
may
safely
conceive
the
Apostle
to
prefix
his
name
to
this
Epistle
,
and
to
avow
his
Office
,
even
in
a
time
of
persecution
;
Peter
an
Apostle
of
Jesus
Christ
.
3.
There
hath
never
been
any
supremacy
over
the
rest
of
the
Apostles
,
conferred
upon
Peter
,
neither
did
he
ever
assume
any
such
thing
to
himself
;
and
consequently
did
never
cast
a
copy
to
any
Minister
to
usurp
,
or
affect
any
such
thing
over
their
fellow-labourers
:
for
,
if
there
had
been
any
such
thing
,
of
so
great
concernment
as
the
Church
of
Rome
makes
it
,
it
cannot
be
thought
,
but
this
Apostle
would
have
found
himself
bound
to
assert
it
:
which
if
he
had
done
any
where
,
it
could
not
be
expected
in
a
fitter
place
,
than
in
the
entry
of
his
Writings
,
where
the
Prophets
and
Apostles
usually
assert
to
themselves
as
much
dignity
as
the
Lord
allows
them
;
And
yet
neither
here
,
nor
in
the
following
Epistle
,
is
there
any
such
thing
,
but
at
the
most
,
Peter
an
Apostle
(
or
,
Messenger
)
of
Jesus
Christ
.
From
the
first
branch
of
the
description
of
those
to
whom
the
Epistle
is
directed
,
we
may
Learn
,
1.
That
exile
,
and
separation
from
outward
comforts
and
priviledges
,
may
be
the
lot
of
the
people
who
are
dearest
to
the
Lord
of
any
on
earth
besides
;
even
those
may
be
corrected
,
and
humbled
for
the
abuse
of
their
mercies
,
Psa.
89.30
.
and
by
their
means
,
in
their
exile
and
scattering
,
the
Lord
minds
to
spread
the
seeds
of
saving
knowledge
among
strangers
to
Him
,
Micah
5.7
.
Zach.
10.9
.
for
which
,
and
the
like
causes
,
the
Christian
Hebrews
,
to
whom
the
Apostle
writes
,
were
called
here
strangers
scattered
,
&c.
2.
Although
the
Lords
afflicted
people
,
by
reason
of
their
ignorance
and
unbelief
,
are
very
prone
to
conclude
themselves
forgotten
and
forsaken
of
him
,
Isa.
49.14
.
Yet
those
,
who
under
their
affliction
are
humbling
themselves
for
sin
,
and
cleaving
to
the
Truth
and
way
of
God
,
may
be
confident
,
that
the
Lord
not
only
takes
notice
of
their
sad
condition
,
and
of
all
the
places
of
their
sufferings
;
but
that
He
will
provide
some
subsistance
for
them
there
,
while
He
hath
service
for
them
;
and
will
also
,
as
i●
needfull
,
follow
them
through
all
those
places
,
and
all
their
miseries
,
with
real
testimonies
of
His
love
and
respect
;
whereof
He
giveth
here
a
proof
,
while
by
the
hand
of
this
Apostle
He
sendeth
to
those
Christian
Jews
(
who
,
though
they
were
justly
for
their
sins
shut
out
of
their
own
Land
,
yet
wanted
not
means
of
subsistance
in
all
the
places
of
their
exile
)
so
sweet
and
seasonable
a
message
as
this
Epistle
,
directed
to
the
Strangers
scattered
throughout
Pontus
,
Galatia
,
Cappadocia
,
Asia
,
and
Bithynia
.
Vers.
2.
Elect
according
to
the
foreknowledge
of
God
the
Father
,
through
sanctification
of
the
Spirit
unto
obedience
,
and
sprinkling
of
the
bloud
of
Jesus
Christ
:
Grace
unto
you
and
peace
be
multiplied
.
This
last
part
of
the
Inscription
,
contains
the
second
branch
of
the
Description
of
those
to
whom
the
Epistle
is
directed
,
together
with
the
Apostles
salutation
of
them
.
They
are
here
described
from
their
most
excellent
spiritual
condition
,
to
comfort
them
against
their
forementioned
sad
outward
condition
,
to
wit
,
that
they
were
wailed
out
from
among
others
,
as
the
word
Elect
signifies
,
which
may
be
safely
understood
both
of
the
Lords
eternal
purpose
of
love
toward
them
,
in
which
sense
the
word
Elect
is
taken
,
Matth.
20.16
.
as
also
of
his
actual
separating
of
them
from
the
rest
of
the
world
in
their
effectual
Calling
,
as
the
word
is
taken
,
Joh.
15.16
.
And
that
not
for
any
foreseen
good
that
they
were
to
do
,
but
according
as
the
Lord
,
in
his
eternal
foreknowledge
,
having
all
Adam's
posterity
in
his
eye
,
had
freely
condescended
upon
them
,
and
appointed
them
to
come
by
the
way
of
faith
and
holinesse
(
which
his
own
Spirit
was
to
work
in
them
)
to
the
full
enjoyment
of
all
that
Christ
had
purchased
for
them
,
by
his
fulfilling
of
the
Law
,
and
satisfying
for
the
breach
thereof
.
To
these
,
in
the
salutation
,
the
Apostle
wisheth
the
proofs
of
Gods
favour
in
a
continual
increase
of
all
saving
graces
,
and
true
peace
,
with
God
,
with
others
,
and
with
their
own
consciences
.
From
this
second
branch
of
the
Description
of
those
to
whom
the
Epistle
is
directed
,
we
may
Learn
,
1.
Although
none
,
in
an
ordinary
way
,
can
infallibly
know
the
election
,
or
effectual
calling
of
another
,
Rev.
2.17
.
yet
it
is
not
impossible
for
the
Elect
and
Called
themselves
to
attain
to
some
comfortable
measure
of
the
knowledge
thereof
,
the
Lord
having
taken
so
much
pains
to
give
the
marks
of
such
in
his
Word
,
and
to
describe
a
saving
work
by
the
effects
thereof
,
which
are
proper
to
the
Elect
and
effectually
called
Ones
,
Joh.
6.37
.
2
Pet.
2.7
,
9.
and
having
promised
his
Spirit
to
make
his
own
know
their
priviledges
,
1
Cor.
2.12
.
for
,
it
is
asserted
here
,
as
Christians
chief
Consolation
against
their
sad
outward
condition
spoken
of
before
,
that
they
are
Elect
;
Now
this
could
be
no
more
consolation
to
them
that
were
eternally
elected
,
and
effectually
called
,
than
to
any
other
Members
of
the
Church
,
except
they
might
know
themselves
to
be
such
as
are
here
described
;
and
there
can
be
no
question
but
their
consolation
is
mainly
intended
,
while
they
are
thus
spoken
to
,
Elect
,
according
to
the
foreknowledge
of
God
.
2.
Where
there
may
be
discerned
in
Christians
a
serious
and
constan●
profession
of
the
Truth
of
Christ
,
and
endeavours
to
walk
suitably
thereunto
,
there
is
sufficient
ground
for
others
to
esteem
and
deal
with
them
,
as
with
those
that
are
the
Elect
of
God
,
and
in
time
effectually
called
:
for
,
though
there
be
no
ground
to
think
that
all
to
whom
the
Apostle
writes
were
such
;
Yet
,
because
he
did
intend
to
edifie
the
Elect
and
Regenerate
,
and
in
charity
did
esteem
them
to
be
serious
and
constant
Professors
of
the
Truth
,
even
in
a
suffering
time
,
and
to
be
aiming
at
an
answerable
walking
thereunto
,
he
calls
them
here
,
Elect
,
according
to
the
foreknowledge
of
God
.
3.
Those
who
are
powerfully
drawn
to
believe
in
Jesus
Christ
,
and
are
changed
by
his
Spirit
,
and
have
his
Spirit
present
,
manifesting
their
change
to
be
such
as
the
Word
approves
for
saving
,
have
a
well
grounded
confidence
of
their
election
or
effectual
calling
:
for
,
those
whom
the
Apostle
here
calls
,
Elect
,
according
to
the
foreknowledge
of
God
,
are
afterward
at
large
described
to
be
such
as
had
a
saving
work
of
grace
in
them
,
to
wit
,
saving
faith
in
Christ
,
ver.
6.
some
good
degree
of
mortification
,
ver.
22.
and
were
daily
imployers
of
Christ
for
growth
in
grace
and
holinesse
,
chap.
2.
ver.
4.
and
had
the
Spirit
of
Jesus
resting
upon
them
,
chap.
4.14
.
4.
The
Lord
doth
not
choose
some
sinners
from
among
others
,
whether
in
his
eternal
purpose
of
love
,
or
in
their
effectual
calling
,
because
he
did
foresee
them
to
make
good
use
of
their
free-will
,
for
converting
or
sanctifying
of
themselves
;
but
only
because
his
Majesty
,
having
all
persons
whom
he
purposed
to
frame
unto
salvation
,
under
his
all-seing
eye
,
did
out
of
his
free
love
condescend
upon
some
in
particular
,
while
others
were
past
by
:
for
,
those
here
,
who
according
to
the
foreknowledge
of
God
,
are
chosen
to
salvation
,
are
also
chosen
to
come
to
the
profession
of
it
through
that
which
the
Lords
Spirit
worketh
in
them
:
and
so
there
can
be
nothing
foreseen
in
them
to
proceed
from
the
right
use
of
their
free-will
,
which
can
be
a
motive
to
him
to
choose
them
,
since
their
sanctification
is
a
work
of
his
own
Spirit
,
and
they
are
not
elected
to
salvation
for
it
,
but
through
it
to
salvation
,
as
a
mean
of
his
own
working
●
Elect
,
according
to
the
foreknowledge
of
God
,
through
sanctification
of
the
Spirit
.
5.
When
we
consider
the
Lord
in
that
act
of
choosing
some
to
eternal
life
,
we
ought
to
consider
him
as
a
Father
,
both
of
Christ
the
Mediator
,
and
of
all
those
whom
he
doth
elect
:
for
,
though
Christ
did
not
merit
electing
love
,
in
regard
that
love
moved
God
to
give
Christ
for
sinners
,
Joh.
3.16
.
yet
we
are
allowed
to
conceive
the
Lord
in
that
same
act
of
appointing
some
to
everlasting
blessednesse
,
to
be
also
appointing
his
own
Son
to
be
their
Redeemer
,
and
to
be
the
Purchaser
of
that
blessednesse
for
them
;
and
so
to
be
putting
on
a
fatherly
affection
towards
them
in
him
,
Eph.
1.4
.
That
which
doth
cost
us
many
thoughts
,
and
which
we
do
,
in
a
manner
,
break
in
many
pieces
in
our
conception
,
was
but
one
eternal
act
of
God
,
whose
absolute
perfection
doth
not
admit
of
such
succession
in
his
thoughts
or
purposes
,
as
he
allows
us
to
have
in
our
thoughts
concerning
these
:
for
,
while
the
Apostle
speaks
of
Election
according
to
the
foreknowledge
of
God
,
he
calls
him
the
Father
.
6.
All
who
are
chosen
to
partake
of
that
everlasting
blessednesse
which
Christ
hath
purchased
,
are
appointed
to
come
to
the
possession
of
it
through
sanctification
,
whereby
their
minds
are
enlightened
to
see
their
woful
condition
by
nature
,
Revel.
3.17
,
18.
to
see
the
possibility
and
excellency
of
a
better
estate
,
Ephes.
1.17
,
18.
their
hearts
are
powerfully
inclined
to
close
with
Christ
,
Joh.
6.44
,
45.
and
they
are
enabled
to
foresake
sin
,
and
follow
after
that
which
is
well-pleasing
in
the
sight
of
God
,
Jam.
1.27
.
and
so
the
whole
man
is
separated
for
the
Lords
use
,
2
Tim.
2.21
.
which
is
sanctification
in
a
large
sense
:
for
,
these
whom
the
Apostle
affirms
here
to
be
elected
to
partake
of
what
Christ
hath
purchased
,
he
doth
clearly
intimate
,
that
they
must
come
to
it
through
sanctification
.
7.
It
is
not
in
the
power
of
mans
free-will
,
or
of
any
creature
whatsoever
,
to
work
any
good
motion
or
inclination
in
a
sinners
heart
,
(
that
is
the
work
of
the
Spirit
of
God
alone
:
)
for
,
sanctification
which
comprehends
all
gracious
qualities
,
is
here
called
the
work
of
the
Spirit
.
8.
Jesus
Christ
our
Mediator
hath
both
obeyed
the
Law
perfectly
for
us
,
that
he
might
make
up
the
defects
of
our
imperfect
obedience
,
Col.
2.10
.
and
cast
us
a
perfect
copy
,
which
we
are
bound
to
aim
at
in
conformity
,
Heb.
12.2
.
and
likewise
hath
born
all
that
wrath
which
was
due
to
all
the
Elect
for
their
breach
of
the
Law
,
that
so
deserved
wrath
might
passe
over
all
his
redeemed
ones
,
(
as
the
destroying
Angel
passed
by
those
whose
doors
were
sprinkled
with
the
bloud
of
the
Paschal
Lamb
,
to
which
the
Apostles
expression
here
alludes
)
for
,
both
these
,
which
are
commonly
called
Christs
active
and
passive
obedience
,
are
here
expressed
by
the
Apostle
,
while
he
saith
,
Elect
,
&c.
unto
obedience
,
and
sprinkleing
of
the
bloud
of
Jesus
Christ
.
9.
All
the
Elect
will
certainly
partake
of
all
that
Christ
hath
purchased
by
his
doing
and
suffering
for
them
;
the
first
fruits
whereof
they
get
in
time
,
and
the
full
harvest
afterward
:
none
of
them
can
fall
short
of
what
they
are
from
eternity
destinated
unto
:
for
,
the
Apostle
saith
here
,
they
are
chosen
unto
obedience
,
and
sprinkling
of
the
bloud
of
Christ
,
which
is
nothing
else
but
to
be
chosen
to
lay
hold
on
both
by
faith
,
and
at
last
fully
to
enjoy
what
both
hath
merited
for
them
.
10.
Although
Christs
fulfilling
of
the
Law
,
and
suffering
for
our
breach
thereof
,
which
is
here
called
his
obedience
,
and
the
sprinkling
of
his
bloud
,
be
in
order
first
imputed
to
us
for
justification
,
before
our
sanctification
,
Rom.
8.30
.
Yet
our
assurance
and
comfort
of
our
interest
in
his
obedience
and
sufferings
,
is
not
had
till
after
our
sanctification
,
See
Joh.
14.21
.
for
,
to
be
elect
through
sanctification
of
the
Spirit
,
unto
obedience
,
and
sprinkling
of
the
bloud
of
Jesus
Christ
,
is
to
be
from
eternity
chosen
to
come
by
the
way
of
holinesse
to
the
full
participation
of
what
Christ
hath
purchased
by
his
obedience
and
sufferings
,
to
wit
,
peace
and
joy
in
the
holy
Ghost
here
,
and
the
full
enjoyment
of
God
hereafter
:
both
which
are
the
purchase
of
his
obedience
and
sufferings
,
to
which
we
are
elected
;
Elect
unto
obedience
,
and
sprinkling
.
11.
When
we
consider
that
great
work
which
concerneth
the
salvation
of
lost
sinners
,
we
are
to
look
upon
all
the
Persons
of
the
blessed
Trinity
as
concurring
therin
,
that
so
we
may
have
the
higher
esteem
of
the
work
,
which
hath
such
agents
,
and
may
have
our
hearts
raised
to
give
equal
glory
to
all
the
Persons
:
for
,
though
our
Election
,
Redemption
,
Sanctification
and
Glorification
,
be
each
of
them
the
work
of
the
whole
Deity
,
and
none
of
the
Persons
are
to
be
excluded
from
any
of
these
;
Yet
the
Scripture
alloweth
us
to
have
such
thoughts
anent
the
order
of
the
Persons
in
working
,
as
we
may
have
anent
the
order
of
their
subsistance
:
for
,
here
the
Apostle
sets
forth
the
Father
,
out
of
his
good
pleasure
electing
sinners
to
grace
and
glory
;
the
Son
,
by
his
obedience
and
suffering
,
purchasing
the
same
for
them
;
and
the
Spirit
,
by
his
vertue
and
power
,
working
grace
in
them
,
and
so
preparing
them
for
that
blessednesse
,
which
the
Father
hath
appointed
,
and
Christ
hath
purchased
for
them
:
Elect
according
to
the
foreknowledge
of
God
the
Father
,
through
sanctification
of
the
Spirit
unto
obedience
,
and
sprinkling
of
the
bloud
of
Jesus
Christ
.
From
the
salutation
,
Learn
,
1.
The
Ministers
of
Christ
,
while
they
are
dealing
with
the
Lords
People
,
should
labour
for
enlarged
desires
after
their
welfare
,
so
will
they
be
the
more
serious
and
affectionate
in
dealing
with
them
;
their
pains
will
be
the
more
sweet
to
themselves
,
and
the
more
acceptable
to
,
and
succesful
with
,
the
people
:
for
,
the
Apostles
ordinarily
begin
their
Epistles
,
with
such
ample
expressions
of
their
desires
after
the
good
of
those
to
whom
they
writ
,
as
this
Apostle
doth
here
;
Grace
and
peace
be
multiplied
unto
you
.
2.
No
lesse
than
a
continual
encrease
of
the
proofs
of
Gods
favour
,
and
of
all
saving
graces
,
together
with
true
quietness
of
spirit
,
and
every
blessing
of
God
necessary
for
the
same
,
is
the
Lord's
allowance
to
his
redeemed
and
sanctified
ones
:
whatever
measure
of
this
allowance
any
of
them
have
received
,
there
is
still
more
of
it
to
be
had
;
and
still
more
of
it
will
be
given
unto
them
,
except
their
unbelief
,
and
other
sins
obstruct
the
outletting
thereof
:
for
,
all
this
and
much
more
the
Apostle
wisheth
unto
them
,
and
pronounceth
upon
them
in
this
sal●●ation
,
Grace
and
peace
be
multiplied
unto
you
.
3.
It
is
only
those
who
are
fled
to
Christ's
merits
,
and
are
begun
to
be
changed
by
his
Spirit
,
who
can
expect
this
comfortable
allowance
to
be
letten
forth
to
them
;
and
those
only
Christ's
Ministers
may
in
his
Name
certifie
of
it
:
for
,
it
is
only
those
who
are
described
in
the
former
part
of
the
Verse
,
to
whom
this
is
spoken
;
and
this
is
not
only
a
favourable
wish
of
the
Apostles
,
but
a
definitive
sentence
of
the
Spirit
of
God
passed
in
their
favours
,
That
Grace
and
peace
shall
be
multiplied
unto
them
.
Vers.
3.
Blessed
be
the
God
,
and
Father
of
our
Lord
Jesus
Christ
,
which
according
to
his
abundant
mercy
,
hath
begotten
us
again
unto
a
lively
hope
,
by
the
resurrection
of
Jesus
Christ
from
the
dead
.
Here
the
Apostle
enters
upon
the
first
part
of
the
Chapter
,
wherein
he
sets
forth
the
excellency
of
the
state
of
Believers
in
Jesus
Christ
,
that
thereby
he
may
confirm
them
in
the
Truth
,
comfort
them
under
their
sufferings
,
and
inforce
upon
them
the
study
of
holinesse
,
which
are
his
principal
scope
in
the
whole
Epistle
:
And
this
part
he
begins
with
a
song
of
praise
to
God
,
which
all
Believers
should
follow
in
their
hearts
:
the
reasons
of
which
song
,
contains
their
priviledges
,
whereof
every
one
doth
prove
their
state
to
be
most
excellent
,
and
that
therefore
they
ought
to
be
constant
sufferers
,
and
holy
walkers
.
The
first
reason
is
,
That
they
had
a
new
spiritual
life
,
and
nature
communicated
to
them
in
their
Regeneration
,
whereby
they
were
now
made
Children
of
God
;
and
this
priviledge
is
described
,
and
commended
,
1.
From
the
Author
thereof
,
that
it
is
God
,
and
the
Father
of
such
a
Son
as
Christ
,
who
hath
made
us
his
children
.
2.
From
the
impulsive
cause
moving
him
so
to
do
,
to
wit
,
nothing
in
us
,
but
mercy
in
him
,
which
is
commended
from
the
plenty
or
abundance
of
it
.
3.
This
priviledge
of
Regeneration
is
commended
from
the
effect
of
it
,
that
thereby
the
Regenerate
are
made
to
hope
for
those
excellent
things
,
spoken
of
in
the
following
words
.
The
nature
of
which
hope
is
cleared
,
1.
From
the
propertie
,
or
effect
of
it
,
it
is
lively
,
quickning
the
soul
that
hath
it
:
And
,
2.
From
the
ground
of
it
,
which
is
the
cause
of
its
livelinesse
,
to
wit
,
that
our
Cautioner
,
who
died
in
our
room
,
is
risen
to
apply
his
purchase
,
and
to
possesse
us
in
it
.
Hence
we
may
Learn
,
1.
The
way
to
make
Christians
stedfast
in
the
Truth
,
chearful
under
their
sufferings
for
it
,
and
thriving
in
holinesse
,
is
to
have
their
hearts
brought
to
a
praising
disposition
,
from
the
consideration
of
their
spirituall
priviledges
,
and
the
excellency
of
the
state
of
grace
wherein
they
are
,
their
hearts
being
thereby
sweetly
diverted
from
sad
reflections
upon
their
outward
afflictions
,
and
strongly
incouraged
to
hold
on
in
the
way
of
truth
and
holinesse
,
notwithstanding
of
all
discouragements
:
for
,
the
Apostle's
scope
being
to
confirm
and
comfort
sufferers
,
and
to
provoke
them
to
the
study
of
holinesse
,
he
labours
first
of
all
to
engage
their
hearts
to
this
exercise
of
praise
,
by
raising
this
Psalm
before
them
,
Blessed
be
the
God
and
Father
,
&c.
2.
They
are
fittest
to
chear
up
the
hearts
of
others
to
spirituall
joy
and
praise
,
who
have
their
own
hearts
kept
so
sensible
of
the
excellent
state
of
Believers
,
because
of
their
spirituall
priviledges
,
that
they
are
ready
to
burst
forth
in
the
praises
of
God
themselves
,
and
go
before
others
in
that
exercise
,
as
they
have
a
calling
and
opportunity
:
for
,
the
Apostle
being
to
comfort
those
heavy
hearted
exiles
under
their
sufferings
,
and
provoke
them
to
praise
,
hath
his
own
heart
so
full
,
that
he
must
break
forth
in
singing
before
them
,
Blessed
be
the
God
and
Father
,
&c.
3.
Our
praise
,
or
blessing
of
God
,
is
not
any
addition
of
blessednesse
to
him
,
who
is
in
that
respect
especially
,
above
all
blessing
and
praise
,
Neh.
9.5
.
but
it
is
only
our
acknowledgment
of
his
praise-worthy
perfections
,
and
of
his
goodnesse
to
sinners
,
that
they
may
fall
in
love
with
him
,
and
joyn
with
us
in
the
same
acknowledgment
:
for
,
that
word
,
which
is
translated
,
Blessing
of
God
,
in
the
New
Testament
,
signifies
to
speak
well
of
him
.
4.
Of
all
the
spirituall
priviledges
bestowed
upon
sinners
in
time
,
which
call
them
to
joy
and
praise
,
the
first
and
principall
,
is
their
Regeneration
,
whereby
they
who
are
dead
in
sins
,
and
trespasses
,
and
born
heirs
of
Gods
curse
,
have
a
new
life
communicated
to
them
,
Eph.
2.1
,
3.
and
such
heavenly
qualities
stamped
upon
their
soul
,
as
makes
them
in
some
measure
resemble
their
heavenly
Father
,
Eph.
4.24
.
for
,
the
Apostle
puts
our
Regeneration
for
the
first
reason
of
this
song
,
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
hath
begotten
us
again
.
5.
This
change
of
a
sinners
nature
,
which
is
made
in
Regeneration
,
is
the
alone
work
of
the
omnipotent
God
,
as
the
principall
and
efficient
cause
,
wherein
he
makes
use
of
men
as
instruments
in
his
hand
,
1
Cor.
4.15
.
and
of
the
Word
from
them
as
his
means
,
Jam.
1.18
.
There
being
no
more
power
in
man
,
naturally
to
work
this
change
in
himself
,
than
can
be
imagined
in
any
man
to
have
begotten
himself
:
Therefore
is
it
set
forth
here
by
such
a
word
as
may
lead
all
the
Regenerate
to
consider
themselves
as
wholly
passive
when
first
this
change
is
made
upon
them
:
Blessed
be
the
God
,
&c.
who
hath
begotten
us
again
.
6.
It
doth
exceedingly
commend
the
free
love
of
God
in
making
this
change
upon
sinners
,
and
may
much
highten
in
their
hearts
the
esteem
of
his
work
,
that
He
,
who
hath
such
a
Son
as
Jesus
Christ
,
who
was
,
and
is
his
peer
and
equal
,
Philip.
2.6
.
the
express
Image
of
his
Person
,
Heb.
1.3
.
and
his
full
delight
,
Prov.
8.30
.
should
have
vouchsafed
upon
such
unworthy
things
as
we
are
,
so
sweet
and
honourable
a
relation
to
himself
,
and
that
blessed
Son
of
his
,
as
is
imported
in
this
his
begetting
of
us
again
!
the
esteem
whereof
the
Apostle
heightens
in
his
own
heart
,
and
in
the
hearts
of
the
Regenerate
by
this
,
That
it
is
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
hath
begotten
us
again
.
7.
The
Lord
is
not
moved
to
bestow
his
grace
upon
sinners
,
by
any
goodnesse
which
he
did
foresee
or
find
in
them
,
seing
none
can
give
first
to
him
,
Rom.
11.35
.
nor
be
profitable
to
him
,
Job
22.2
.
who
needeth
nothing
from
any
,
Act.
17.25
.
but
only
by
his
own
mercy
,
which
is
that
lovely
property
whereby
he
is
strongly
inclined
to
let
out
of
his
goodnesse
to
unworthy
and
miserable
sinners
,
who
deserve
the
contrary
from
him
:
for
,
here
Mercy
is
made
the
alone
and
sufficient
motive
of
our
regeneration
,
while
the
Apostle
saith
,
According
to
his
mercy
he
hath
begotten
us
.
8.
That
mercy
which
moves
the
Lord
to
work
a
saving
change
upon
any
sinner
,
is
both
very
plentiful
for
the
quantity
of
it
,
and
most
excellent
for
the
quality
of
it
,
and
it
must
be
so
,
there
being
so
many
provocations
found
and
foreseen
in
sinners
,
which
only
plentiful
mercy
can
overcome
,
Isa.
48.8
.
and
so
many
excellent
favours
to
be
bestowed
upon
the
Regenerate
as
never
entered
in
their
hearts
to
conceive
,
1
Cor.
2.9
.
that
it
must
be
excellent
mercy
that
doth
bestow
them
.
Therefore
,
that
which
moves
the
Lord
to
regenerate
sinners
,
is
not
simply
called
Mercy
,
but
abundant
mercy
,
which
in
the
Original
signifies
,
not
only
the
plenty
of
it
for
quantity
,
but
also
the
excellency
and
worth
of
it
for
quality
.
9.
The
Regenerate
come
not
presently
to
the
possession
of
what
Christ
hath
purchased
for
them
,
they
must
be
first
tryed
,
whether
they
will
glorifie
him
,
by
living
in
the
confident
expectation
of
what
he
hath
purchased
and
promised
,
which
is
hope
flowing
from
faith
,
and
only
differing
from
it
in
this
,
that
faith
apprehends
the
thing
promised
as
if
it
were
present
,
so
giving
it
a
spiritual
kind
of
subsistance
in
the
soul
,
Heb.
11.1
.
and
hope
makes
the
heart
,
with
some
measure
of
chearfull
patience
,
expect
that
good
which
it
looks
upon
as
absent
for
the
time
,
Rom.
8.25
.
for
,
the
want
of
possession
for
a
time
after
regeneration
,
is
imported
in
this
,
that
we
are
begotten
again
unto
a
lively
hope
.
10.
Before
the
Lord
make
this
powerful
change
upon
sinners
in
regeneration
,
they
are
altogether
without
any
true
and
well-grounded
hope
of
a
better
life
than
this
,
what-ever
strong
and
groundlesse
presumptions
thereof
they
may
entertain
:
for
,
so
much
is
supposed
in
this
,
that
we
are
begotten
again
unto
a
lively
hope
.
11.
All
that
have
gotten
a
new
life
and
nature
from
the
Lord
in
●●generation
,
have
gotten
therewith
this
grace
of
hope
〈◊〉
have
his
allowance
to
keep
up
their
hearts
in
the
exp●●●
〈◊〉
of
all
that
he
hath
promised
:
and
,
though
the●cy
●●rance
and
unbelief
doth
often
ma●
the
exercise
〈…〉
,
Lam.
3.18
.
yet
they
must
again
attain
un●●
〈…〉
●easure
of
the
exercise
thereof
,
Lam.
3.24
.
it
be●●●cial
act
of
the
new
life
which
is
given
in
regenera●●
〈◊〉
and
is
here
made
the
immediate
effect
of
it
,
as
is
●●orted
in
this
,
He
hath
begotten
us
again
unto
a
lively
〈◊〉
12.
The
hope
of
the
Regenerate
,
is
a
lively
hope
,
●ickening
them
in
the
use
of
all
means
for
attaining
to
●hat
they
hope
for
,
Heb.
12.28
.
and
for
keeping
of
themselves
free
of
every
thing
unsuitable
for
them
,
who
are
born
to
so
great
hopes
,
1
Joh.
3.3
.
for
,
it
is
here
described
from
the
property
or
effect
of
it
;
it
is
a
lively
hope
.
13.
That
which
keeps
the
hope
of
the
Regenerate
in
life
and
exercise
,
and
is
the
solid
ground
and
cause
thereof
,
is
,
that
Christ
their
Cautioner
having
once
died
in
their
room
,
is
now
risen
as
a
conquerour
over
all
their
spiritual
enemies
,
Col.
2.15
.
in
testimony
that
he
is
fully
discharged
of
all
their
debt
,
and
they
in
him
,
Rom.
1.4
.
and
4.25
.
whereby
also
they
are
certified
that
they
shall
rise
,
and
share
with
him
in
the
possession
of
what
he
hath
purchased
,
and
possesseth
in
their
name
,
Job
.
14.2
,
3.
2
Cor.
4.14
.
for
,
the
ground
and
cause
of
this
lively
hope
,
is
here
made
,
the
Resurrection
of
Jesus
Christ
.
Vers.
4.
To
an
inheritance
incorruptible
,
and
undefiled
,
and
that
fadeth
not
away
,
reserved
in
Heaven
for
you
.
The
second
reason
of
that
Song
of
praise
which
all
the
Regenerate
should
keep
up
in
their
hearts
,
is
,
that
they
have
a
matchless
inheritance
to
look
for
beyond
time
,
which
is
both
excellent
in
it self
,
and
made
very
sure
for
them
.
The
excellency
of
it
the
Apostle
sets
forth
by
three
properties
of
it
,
which
prove
it
to
excell
very
far
all
earthly
inheritances
:
1.
That
it
hath
nothing
in
it self
,
which
doth
incline
it
toward
any
decay
.
2.
That
〈◊〉
admit
of
nothing
from
without
to
stain
the
beauty
〈◊〉
excellency
of
it
:
And
therefore
,
3.
it
doth
rema●
〈◊〉
eternity
in
its
primitive
and
native
lustre
:
〈…〉
are
sweetened
by
this
,
That
it
is
safely
kept
for
〈◊〉
●egenerate
,
in
a
place
above
all
hazard
.
Hence
Lea●●
Th●
blessed
state
which
the
Regenerate
have
good
〈…〉
hope
for
,
is
so
matchless
and
excellent
,
that
it
〈…〉
set
out
by
any
thing
here
away
.
The
best
〈◊〉
here
inclines
to
a
decay
,
is
still
defiled
and
fa●●●g
one
way
or
other
;
but
this
inheritance
is
incorruptibl●
undefiled
,
and
fadeth
not
away
.
Many
words
cannot
commend
it
sufficiently
:
for
,
here
are
several
,
and
those
m●taphorick
and
negative
,
to
tell
us
that
we
may
more
easily
conceive
and
expresse
,
what
it
is
not
,
and
what
it
is
like
,
than
what
it
is
.
2.
If
the
Lords
People
would
keep
their
hearts
in
a
praising
disposition
,
if
they
would
be
constant
and
chearfull
in
their
adherance
to
the
Truth
of
Christ
,
notwithstanding
of
sufferings
,
they
must
have
their
hearts
much
taken
up
with
the
consideration
of
the
excellency
of
their
portion
,
which
is
made
sure
for
them
beyond
time
;
So
will
they
undervalue
afflictions
by
the
way
,
2
Cor.
4.17
,
18.
and
rejoyce
under
them
,
Rom.
5.2
,
3.
So
will
they
despise
the
pleasures
of
sin
,
Heb.
11.24
.
and
sweetly
digest
all
pains
in
the
duties
of
holinesse
,
2
Cor.
5.8
,
9.
for
,
the
Apostle
,
to
work
up
the
hearts
of
those
to
whom
he
writes
,
towards
this
frame
,
doth
here
commend
and
propose
to
their
consideration
,
the
excellency
of
their
inheritance
,
that
it
is
incorruptible
,
undefiled
,
and
that
fadeth
not
away
.
3.
This
inheritance
,
which
the
Regenerate
are
born
unto
,
and
have
good
ground
to
hope
for
,
is
nothing
else
but
the
Lord
himself
blessed
for
ever
,
to
be
enjoyed
by
them
to
all
eternity
:
for
,
what
is
here
attributed
to
it
,
is
elswhere
in
Scripture
attributed
to
him
,
He
is
the
Inheritance
of
his
People
,
Psal.
16.5
,
6.
incorruptible
,
Rom.
1.23
.
undefiled
,
Heb.
7.26
.
and
that
fadeth
not
away
,
Psal.
102.27
.
4.
This
heavenly
inheritance
of
the
Saints
doth
not
come
to
them
by
their
own
purchase
or
procurement
,
but
by
vertue
of
their
sonship
,
Rom.
8.17
.
which
they
have
immediatly
upon
their
closing
with
Christ
,
Joh.
1.12
.
as
a
thing
purchased
to
them
by
their
Father
.
Eph.
1.14
.
who
hath
left
it
to
them
in
lega●●
,
Job
.
17.24
.
and
lives
for
ever
to
be
the
Executor
of
his
own
Testament
,
Heb.
7.25
.
and
is
so
far
from
being
merited
by
any
of
them
,
that
it
falls
as
it
were
by
lot
,
as
Israels
inheritance
in
Canaan
did
,
to
which
the
Apostle
here
alludes
,
while
he
sets
forth
everlasting
blessednesse
by
this
word
Inheritance
,
which
signifies
a
thing
come
by
heirship
,
left
in
legacy
,
and
fallen
by
lot
.
5.
This
blessed
state
is
made
very
sure
for
the
Regenerate
,
being
from
eternity
decerned
unto
them
,
Mat.
25.44
.
secured
to
them
in
time
by
the
promise
of
the
faithfull
God
,
Joh.
6.40
.
and
now
possest
by
their
Surety
and
Head
in
their
name
,
Heb.
6.19
,
20.
for
the
Apostle
saith
,
it
is
reserved
in
Heaven
for
them
.
Vers.
5.
Who
are
kept
by
the
power
of
God
through
faith
unto
salvation
,
ready
to
be
revealed
in
the
last
time
.
The
third
reason
of
the
joy
and
constancy
of
suffering
Believers
,
is
,
That
their
perseverance
is
made
sure
,
the
Almighty
Power
of
God
being
imployed
as
their
guard
and
safe
conduct
by
the
way
,
to
strengthen
their
faith
,
and
keep
it
from
failing
,
till
they
come
to
the
possession
of
their
inheritance
which
is
ready
for
them
;
and
for
the
communication
whereof
,
the
particular
time
is
fixed
and
set
.
Hence
Learn
,
1.
The
Lord
hath
a
great
mind
that
the
joy
and
consolation
of
the
heirs
of
salvation
should
be
strong
and
full
,
fore-knowing
that
they
are
ready
to
apprehend
much
matter
of
fear
and
uncertainty
,
he
guards
them
on
every
hand
,
having
assured
them
in
the
former
words
,
that
their
excellent
inheritance
was
above
hazard
of
being
lost
,
here
he
certifies
them
that
they
are
no
lesse
sure
,
and
beyond
all
hazard
of
being
lost
in
their
way
to
the
possession
of
it
:
An
earthly
inheritance
may
be
sure
enough
kept
for
an
Heir
,
but
who
can
service
,
to
wit
,
an
undoubted
right
to
the
salvation
of
his
soul
through
Christ
:
for
,
the
word
,
Receiving
,
here
,
whereby
the
Apostle
expresseth
the
act
of
Faith
,
hath
in
it
a
metaphor
from
those
Wrestlers
,
who
after
the
victory
are
taking
the
prise
,
and
carrying
it
;
and
the
word
,
which
is
here
translated
the
end
of
Faith
,
may
be
also
rendred
the
reward
of
it
;
Receiving
the
end
of
your
Faith
,
the
salvation
of
your
souls
.
6.
Whatever
a
Believer
may
lose
upon
his
journey
,
seing
he
is
sure
to
come
well
to
the
end
of
it
,
and
hath
his
better
part
,
the
soul
,
beyond
peril
,
he
may
rejoyce
in
the
midst
of
all
sufferings
by
the
way
:
for
,
this
may
safely
be
taken
for
the
nearest
cause
of
that
joy
unspeakable
and
full
of
glory
,
which
Believers
have
,
that
while
they
did
exercise
their
Faith
,
they
were
receiving
the
end
of
their
Faith
,
or
,
the
reward
of
it
,
even
the
salvation
of
their
fouls
.
Vers.
10.
Of
which
salvation
the
Prophets
have
enquired
,
and
searched
diligently
,
who
prophesied
of
the
grace
that
should
come
unto
you
.
In
this
and
the
two
following
Verses
,
is
contained
the
last
reason
of
the
joy
and
constancy
of
Believers
under
their
sufferings
,
(
which
might
be
branched
out
in
several
arguments
to
that
purpose
;
)
the
sum
whereof
is
,
That
all
the
Prophets
and
Apostles
;
yea
,
the
very
Angels
of
Heaven
,
are
Condisciples
and
fellow-students
of
this
way
of
salvation
which
the
Gospel
holds
forth
:
and
therefore
it
is
worthy
to
be
rejoyced
in
,
even
under
sufferings
for
it
.
This
tenth
Verse
holds
forth
how
accurate
and
serious
searchers
in
the
nature
of
this
salvation
;
held
forth
in
the
Gospel
,
the
Prophets
were
,
who
did
foretell
of
a
more
clear
manifestation
of
the
Doctrine
concerning
is
,
and
of
a
more
plentifull
out-letting
of
the
graces
of
the
Spirit
upon
those
who
live
after
Christ's
incarnation
,
than
had
been
upon
those
who
lived
before
:
and
this
may
be
taken
for
an
argument
by
it self
,
to
move
those
upon
whom
that
grace
is
bestowed
,
chearfully
to
adhere
to
the
Gospel
,
notwithstanding
of
sufferings
for
it
.
Hence
,
Learn
,
1.
The
way
of
salvation
by
Jesus
Christ
,
which
is
held
forth
in
the
New
Testament
,
is
no
new
light
broken
up
since
Christs
dayes
in
the
flesh
;
but
is
the
very
same
in
substance
,
which
was
known
to
the
Prophets
under
the
Old
Testament
,
and
by
them
made
known
to
the
Church
then
:
although
the
doctrine
of
salvation
be
now
clearer
,
and
the
gifts
and
graces
of
the
Spirit
more
plentifully
dispensed
,
since
the
price
of
redemption
is
actually
paid
,
for
which
,
God
gave
out
upon
trust
grace
and
glory
to
the
Elect
before
;
yet
the
way
of
salvation
then
,
and
now
,
is
one
and
the
same
,
for
substance
for
,
of
that
salvation
,
which
Believers
in
Christ
do
by
Faith
now
under
the
Gospel
receive
,
the
Apostle
here
speaks
:
Of
which
salvation
the
Prophets
have
enquired
,
&c.
2.
So
sweet
and
ravishing
a
study
is
that
way
of
salvation
through
Christ
incarnate
,
that
the
more
knowledg
therof
any
attain
unto
;
they
will
still
be
the
more
and
more
inquisitive
and
diligent
after
a
further
measure
of
it
;
so
that
those
can
know
nothing
of
Christ
savingly
,
who
satisfie
themselves
with
any
measure
of
the
knowledge
of
Him
,
that
they
have
already
attained
unto
:
for
,
even
the
Prophets
,
after
some
insight
in
that
way
,
partly
,
by
immediate
revelation
,
and
partly
,
by
their
former
diligence
,
were
not
taken
off
from
the
painfull
use
of
ordinary
means
;
such
as
Reading
,
Meditation
,
Prayer
,
and
carefull
prying
,
into
the
meaning
of
those
manifold
Types
,
which
held
forth
that
way
of
salvation
through
the
Messiah
to
come
,
and
the
benefits
which
the
Redeemed
have
by
Him
;
but
did
renew
and
double
their
diligence
,
as
is
imported
by
the
several
words
here
to
one
purpose
;
Of
which
salvation
the
Prophets
have
enquired
,
and
searched
diligently
.
3.
All
that
deliver
the
mind
of
God
to
His
People
,
ought
to
be
affectionate
and
serious
students
of
it
themselves
,
that
so
they
may
make
the
Truths
they
are
to
deliver
,
their
own
,
and
have
their
hearts
affected
therewith
,
Psal.
45.1
.
So
may
they
expect
it
shall
be
more
blest
to
take
impression
,
and
have
effects
upon
the
hearers
:
for
,
the
words
here
,
expressing
the
Prophets
pains
in
the
study
of
that
way
of
salvation
through
Christ
,
do
import
,
that
never
did
Hunters
with
greater
eagerness
and
delight
pursue
their
game
,
nor
those
that
dig
in
the
earth
,
where
they
know
some
rich
treasure
is
to
be
had
,
more
seriously
apply
themselves
to
that
exercise
,
than
the
Prophets
did
insist
upon
this
study
;
Of
which
salvation
the
Prophets
have
enquired
,
and
searched
diligently
,
who
prophesied
before
.
4.
The
prime
subject
both
of
the
Old
and
New
Testament
,
whereupon
all
the
Ministers
of
Christ
should
insist
with
His
People
,
is
the
free
grace
of
God
,
manifested
in
giving
Christ
for
sinners
,
in
his
powerfull
drawing
of
their
hearts
to
close
with
him
,
for
pardoning
grace
,
and
for
renewing
of
their
natures
by
inherent
grace
;
and
so
obliging
and
enabling
them
to
walk
worthy
of
that
grace
of
God
:
for
,
the
sum
of
the
Prophets
work
(
in
which
the
Apostles
concur
,
as
the
following
words
do
make
clear
)
was
,
to
prophesie
of
the
grace
that
should
come
unto
us
.
5.
Although
this
grace
was
made
known
,
and
communicated
to
them
who
lived
before
Christs
incarnation
,
Act.
10.43
.
Yet
it
is
in
a
special
manner
come
unto
those
who
live
after
,
in
regard
of
a
clearer
manifestation
of
the
Doctrine
of
Gods
Grace
,
2
Cor.
3.18
.
a
more
plentifull
communication
of
the
gifts
and
graces
of
his
Spirit
,
Act.
2.16
.
and
that
both
of
these
are
extended
to
some
of
all
Nations
,
Col.
3.11
.
In
which
respects
it
is
here
called
,
The
grace
come
unto
us
.
Vers.
11.
Searching
what
,
or
what
manner
of
time
the
Spirit
of
Christ
which
was
in
them
did
signifie
,
when
it
testified
beforehand
the
sufferings
of
Christ
,
and
the
glory
that
should
follow
.
The
Apostle
clears
yet
further
the
Prophets
pains
in
the
study
of
that
way
of
salvation
through
Christ
incarnate
,
shewing
that
they
were
exceeding
desirous
and
diligent
to
have
known
the
particular
time
of
his
coming
in
the
flesh
,
and
to
have
known
more
clearly
than
they
did
,
how
happy
those
times
behoved
to
be
,
whereof
the
Spirit
of
Christ
(
who
was
even
then
in
an
extraordinary
way
present
with
them
)
did
mean
,
when
he
moved
them
to
describe
,
so
long
beforehand
,
the
humiliation
,
or
sufferings
of
the
Messiah
;
and
his
exaltation
,
or
the
glorious
effects
that
were
to
follow
upon
his
sufferings
,
to
himself
,
and
his
redeemed
ones
:
therefore
they
who
lived
after
his
incarnation
,
ought
chearfully
and
constantly
to
adhere
to
the
Gospel
,
notwithstanding
of
all
their
sufferings
.
Hence
Learn
,
1.
It
is
the
way
which
the
Lord
usually
keeps
with
the
dearest
of
his
Servants
,
to
let
out
his
mind
to
them
by
little
and
little
,
to
make
plain
some
things
to
them
,
and
keep
up
other
things
from
them
,
that
he
may
humble
them
,
quicken
them
to
diligence
,
and
keep
up
correspondence
betwixt
himself
and
them
:
for
,
though
it
was
made
clear
to
the
Prophets
,
that
Christ
was
to
be
incarnate
,
that
much
grace
should
be
in
his
dayes
,
and
more
blessed
times
,
than
any
they
had
seen
;
and
however
all
of
them
had
some
intimation
of
the
time
of
his
incarnation
,
by
Jacob's
prophesie
,
Gen.
49.10
.
and
those
of
them
who
lived
after
the
Captivity
,
by
Daniel's
prophesie
,
Dan.
9.24
.
Yet
they
were
kept
dark
concerning
the
particular
time
when
he
should
come
,
and
the
distinct
quality
of
His
times
,
what
form
of
Worship
,
and
way
of
administration
of
Gospel-Ordinances
there
should
be
then
;
Therefore
are
they
here
set
forth
,
Searching
what
,
or
what
manner
of
time
the
Spirit
of
Christ
which
was
in
them
did
signifie
,
&c.
2.
The
holy
Spirit
is
a
person
subsisting
,
distinct
from
the
Father
and
the
Son
,
proceeding
from
both
,
Joh.
15.26
.
and
true
God
,
equal
to
both
,
to
whom
future
events
are
known
as
if
they
were
actually
existing
:
for
,
here
he
is
called
the
Spirit
of
Christ
,
and
is
said
to
testifie
beforehand
the
sufferings
of
Christ
.
3.
Jesus
Christ
the
second
person
of
the
Trinity
hath
been
before
his
incarnation
actually
exercising
the
Office
of
Mediatorship
,
revealing
to
the
Church
,
in
all
ages
,
the
way
of
salvation
through
his
sufferings
:
for
,
it
was
the
Spirit
of
the
Son
of
God
that
dwelt
in
the
Prophets
,
and
made
known
to
them
those
things
concerning
the
Mediator
,
whereof
they
did
prophesie
:
The
Spirit
of
Christ
in
them
testified
beforehand
.
4.
The
chief
things
which
the
Spirit
of
Christ
did
manifest
to
the
Prophets
,
and
wherewith
their
prime
study
was
taken
up
,
was
the
sufferings
of
the
Mediator
,
and
the
glory
that
should
follow
thereupon
to
him
and
his
redeemed
ones
;
it
being
the
end
of
all
the
discoveries
of
sin
,
and
threatnings
of
wrath
that
are
in
the
Law
,
to
point
out
the
necessity
of
his
satisfaction
,
Rom.
10.3
.
and
the
very
substance
and
signification
of
all
the
Types
and
Sacr●fices
,
to
point
forth
his
sufferings
,
and
the
glorious
effects
thereof
,
Heb.
10.1
.
for
,
the
Apostle
compriseth
〈◊〉
substance
of
that
which
the
Spirit
of
Christ
in
the
Prophets
did
signifie
to
them
,
and
testifie
to
the
Church
by
them
,
in
these
two
,
The
sufferings
of
Christ
,
and
the
glory
that
should
follow
.
5.
This
method
was
kept
with
Christ
the
head
,
and
none
of
his
members
should
expect
to
have
it
changed
with
them
,
that
he
was
first
to
suffer
,
and
then
glory
was
to
follow
;
So
that
the
Jews
have
no
warrant
from
any
thing
in
the
Prophets
to
expect
a
Messiah
in
worldly
glory
without
suffering
:
for
,
this
is
the
compend
of
all
that
the
Prophets
spoke
of
the
Messiah
,
at
the
direction
of
his
Spirit
in
them
,
They
testified
beforehand
of
the
sufferings
of
Christ
,
and
the
glory
that
should
follow
.
Vers.
12.
Unto
whom
it
was
revealed
,
that
not
unto
themselves
,
but
unto
us
they
did
minister
the
things
which
are
now
reported
unto
you
by
them
that
have
preached
the
Gospel
unto
you
,
with
the
holy
Ghost
sent
down
from
heaven
,
which
things
the
Angels
desire
to
look
into
.
That
the
Apostle
may
yet
further
commend
the
truths
of
the
Gospell
,
as
worthy
to
be
rejoyced
in
,
and
suffered
for
;
and
may
prove
the
state
of
Believers
now
,
to
be
in
some
respects
more
excellent
than
that
of
the
ancient
Prophets
,
he
sheweth
,
1.
what
successe
the
Prophets
had
of
their
pains
:
although
they
got
not
the
very
thing
they
did
so
much
desire
,
which
was
,
not
only
to
have
known
the
time
of
Christs
coming
in
the
flesh
,
but
to
have
lived
to
see
it
,
as
is
clear
by
comparing
the
former
Verse
,
with
Luk.
10.24
.
Yet
the
Lord
condescended
to
give
them
such
an
answer
of
their
pains
as
might
quiet
their
hearts
,
to
wit
,
that
they
themselves
were
not
to
see
the
temporal
accomplishment
of
their
own
Prophecies
;
that
was
reserved
for
them
who
were
to
live
after
Christs
incarnation
:
2.
He
sheweth
,
that
what
the
Prophets
had
foretold
,
was
now
much
cleared
to
the
Christian
Church
by
the
Apostles
,
who
were
for
that
end
endued
with
an
extraordinary
measure
of
the
holy
Spirit
,
sent
down
upon
them
in
the
day
of
Pentecost
.
And
,
3.
he
affirmeth
,
that
this
way
of
salvation
through
Christ
already
incarnate
,
as
it
is
now
cleared
and
administred
under
the
Gospel
,
is
so
ravishing
a
subject
,
that
it
takes
up
the
delight
and
study
of
the
Angels
of
Heaven
to
pry
in
upon
it
.
Every
one
of
which
doth
infer
that
conclusion
,
which
is
to
be
understood
as
the
Apostles
scope
,
That
therefore
Believers
now
ought
chearfully
to
adhere
to
the
truths
of
the
Gospel
,
what
ever
they
may
suffer
for
so
doing
.
Hence
Learn
,
1.
Although
the
Lord
do
not
alwayes
answer
the
approven
pains
of
his
Servants
with
desired
satisfaction
,
in
the
particular
that
they
aim
at
;
Yet
it
is
not
his
way
to
leave
them
without
such
an
answer
,
and
fruit
of
their
pains
,
as
shall
be
more
for
his
honour
,
their
true
good
,
and
the
good
of
others
also
,
than
if
they
had
received
that
satisfaction
which
they
so
much
desired
:
for
,
though
the
Prophets
(
who
were
approven
in
their
search
after
the
time
of
Christs
manifestation
in
the
flesh
,
there
being
somewhat
concerning
it
revealed
,
Gen.
49.10
.
Dan.
9.24
.
and
there
being
no-where
a
discharge
of
enquiry
after
that
time
,
as
there
is
after
the
time
of
Christs
second
coming
,
Mat.
24.36
.
1
Thess.
5.1
.
)
got
not
their
desired
satisfaction
either
by
seeing
,
or
knowing
particularly
the
time
of
Christs
incarnation
;
Yet
they
were
not
left
without
an
answer
from
their
Master
,
but
had
as
much
of
his
mind
manifested
to
them
,
as
might
quiet
their
minds
;
Unto
whom
it
was
revealed
,
that
not
unto
themselves
,
but
unto
us
they
did
minister
.
2.
It
ought
to
be
no
discouragement
to
Christs
Servants
,
that
he
put
them
to
much
pains
in
his
service
,
for
the
good
of
others
,
withholding
from
them
in
the
mean
time
,
that
measure
of
satisfaction
which
he
minds
to
bestow
upon
others
by
their
pains
;
it
being
a
sufficient
encouragement
to
any
of
his
Servants
or
People
,
to
know
that
he
honours
them
to
serve
Him
acceptably
,
and
that
He
will
make
up
all
their
present
losse
,
when
He
and
they
meets
:
for
,
to
the
Prophets
,
who
were
very
laborious
,
and
assiduous
,
as
the
Bees
,
who
make
sweet
Honey
for
others
,
and
tast
but
sparingly
of
it
themselves
,
It
was
revealed
(
as
a
sufficient
reward
of
all
their
pains
)
that
not
unto
themselves
,
but
unto
us
they
did
minister
.
3.
Although
the
fruit
of
Christs
death
hath
ever
been
,
since
the
beginning
of
the
world
,
forthcoming
for
the
salvation
and
comfort
of
the
Elect
,
Rev.
13.8
.
Yet
the
advantage
of
those
who
live
after
His
incarnation
,
is
,
in
some
respects
,
greater
than
theirs
who
lived
before
:
and
that
(
besides
other
reasons
)
because
the
truth
of
things
revealed
then
,
is
now
more
evident
to
those
who
may
compare
Prophecies
with
their
accomplishment
:
for
,
it
is
here
set
down
,
as
some
piece
of
disadvantage
to
the
Prophets
,
That
,
not
unto
themselves
,
but
unto
us
they
did
minister
the
things
.
4.
There
is
a
compleat
harmony
betwixt
the
Scriptures
of
the
Old
and
New
Testament
,
what
ever
seeming
contradiction
may
be
apprehended
by
blind
minds
to
be
betwixt
them
:
for
,
the
Apostle
affirms
here
,
that
the
Prophets
did
minister
the
same
things
,
which
are
now
reported
by
them
that
have
preached
the
Gospel
.
5.
To
make
the
Truth
lovely
to
us
,
and
to
confirm
us
in
adhering
to
it
under
sufferings
.
It
is
necessary
that
the
Spirit
of
Jesus
be
acknowledged
to
be
with
the
Messenger
,
making
known
to
him
the
Truth
,
and
enabling
him
to
deliver
it
:
although
the
way
of
the
Spirits
presence
with
,
and
assistance
of
,
extraordinary
Messengers
,
was
different
from
his
way
with
ordinary
Ministers
;
Yet
,
if
it
was
necessary
to
be
acknowledged
,
in
order
to
peoples
profiting
by
the
one
,
it
is
much
more
necessary
for
their
profiting
by
the
other
:
Therefore
,
to
make
the
doctrine
of
the
Gospel
lovely
to
people
,
and
to
confirm
them
in
adhering
to
it
,
notwithstanding
of
sufferings
,
the
Apostle
saith
,
That
the
same
things
which
the
Spirit
of
Christ
did
signifie
to
the
Prophets
,
were
reported
by
them
that
preached
the
Gospel
to
them
,
with
the
holy
Ghost
sent
down
from
heaven
.
6.
Although
the
glorified
Angels
can
have
no
such
desires
as
have
any
painfull
unsatisfaction
with
them
,
seing
they
live
in
the
blessed
vision
and
constant
fruition
of
God
,
Mat.
18.10
.
Yet
so
excellent
and
ravishing
a
mysterie
is
this
plot
of
the
salvation
of
lost
sinners
through
Christ
incarnate
,
which
the
Gospel
manifests
,
that
they
are
no
less
humble
and
accurate
students
of
it
,
and
no
lesse
seriously
taken
up
with
the
contemplation
of
the
way
of
God's
reconciling
Himself
to
sinners
,
and
keeping
familiar
correspondence
with
them
,
in
the
man
Christ
,
than
if
they
had
such
desires
;
as
is
imported
in
this
word
in
the
Original
,
which
hath
in
it
an
allusion
to
the
type
of
the
two
Cherubims
that
were
upon
the
Ark
,
looking
down
into
the
Mercy-seat
:
Which
things
the
Angels
desire
to
look
into
.
7.
The
moe
attesters
of
the
truths
of
the
Gospel
we
have
,
the
more
worthy
those
have
been
,
and
the
more
taken
up
with
the
study
thereof
,
The
more
are
we
obliged
to
delight
and
adhere
to
the
same
,
notwithstanding
of
all
sufferings
:
if
we
slight
so
great
a
salvation
,
or
faint
in
our
adherance
to
the
Gospel
revealing
it
,
for
any
possible
sufferings
from
men
,
great
must
our
judgment
be
;
many
witnesses
may
be
brought
forth
against
us
in
the
day
of
the
Lord
,
even
this
cloud
of
witnesses
,
all
the
Prophets
,
and
Apostles
,
and
the
Angels
of
Heaven
,
who
have
with
such
harmony
and
earnestness
delighted
in
this
study
:
for
,
this
is
the
force
of
the
Apostles
principal
argument
in
this
and
the
two
preceding
Verses
,
which
might
be
branched
out
in
many
pertinent
arguments
,
to
presse
chearful
suffering
for
the
truth
of
the
Gospel
,
That
the
Prophets
were
such
serious
and
painful
students
thereof
;
the
Apostles
also
have
agreed
with
them
,
and
these
same
things
also
the
Angels
desire
to
look
into
.
Vers.
13.
Wherefore
gird
up
the
loyns
of
your
mind
,
be
sober
,
and
hope
to
the
end
,
for
the
grace
that
is
to
be
brought
unto
you
at
the
revelation
of
Jesus
Christ
.
In
this
second
part
of
the
Chapter
,
the
Apostle
draws
from
his
former
doctrine
,
concerning
the
excellent
state
,
and
rich
priviledges
of
Believers
,
several
exhortations
to
the
study
of
holinesse
,
and
presseth
the
same
by
severall
motives
.
The
first
exhortation
is
,
That
they
would
draw
up
their
affections
(
which
are
here
called
the
loyns
of
the
mind
,
because
they
follow
the
motions
of
the
understanding
)
from
things
below
,
and
unite
them
together
upon
Jesus
Christ
,
and
their
spiritual
and
eternal
priviledges
spoken
of
before
.
The
second
is
,
That
they
would
study
sobriety
;
which
is
not
only
to
keep
themselves
free
of
unlawfull
pleasures
,
but
mainly
to
meddle
sparingly
with
lawfull
delights
.
The
third
is
,
That
they
would
live
constantly
in
the
believing
expectation
of
that
full
manifestation
of
Gods
favour
,
and
that
perfection
in
holinesse
,
which
Christ
will
bring
with
him
to
his
own
,
at
his
last
appearance
:
And
all
these
the
Apostle
doth
press
by
the
consideration
of
those
priviledges
of
believers
formerly
mentioned
,
as
the
first
motive
,
comprehensive
of
many
others
.
Hence
Learn
,
1.
The
consideration
of
our
spiritual
priviledges
by
Jesus
Christ
,
should
stir
us
up
to
the
study
of
holinesse
;
our
diligence
in
that
study
being
the
means
of
our
perseverance
,
and
that
which
clears
our
right
to
take
the
comfort
of
those
priviledges
,
2
Pet.
1.10
,
11.
So
that
what
ever
matter
of
joy
and
praise
Believers
have
,
it
should
be
turned
by
them
in
motives
to
the
duties
of
holiness
;
and
therefore
they
can
have
no
true
comfort
in
their
spiritual
priviledges
,
who
are
,
by
the
apprehension
of
them
,
cast
over
in
security
,
and
not
quickned
to
their
duty
:
for
,
the
Apostle
(
having
in
the
former
part
of
the
Chapter
held
forth
many
grounds
of
joy
and
praise
to
Believers
,
under
all
their
sufferings
,
from
their
election
,
regeneration
,
their
right
to
the
heavenly
inheritance
,
the
certainty
of
their
perseverance
,
and
other
priviledges
)
doth
teach
them
here
to
turn
all
these
in
motives
to
holiness
,
while
he
infers
from
them
,
these
,
and
the
following
exhortations
,
Wherefore
gird
up
the
loyns
of
your
mind
,
be
sober
,
&c.
2.
Till
the
Heirs
of
Glory
be
possessed
in
their
inheritance
,
they
should
still
think
with
themselves
,
that
much
of
their
way
and
work
,
and
many
difficulties
are
yet
betwixt
them
and
the
possession
thereof
,
that
so
they
may
be
kept
from
security
and
defection
,
and
may
be
still
fitting
themselves
for
their
journey
,
and
their
warfare
:
for
,
this
ancient
custom
of
trussing
up
long
garments
,
whence
the
word
here
is
borrowed
,
was
especially
used
when
they
were
to
journey
,
or
run
a
race
,
2
Kings
4.29.18.46
.
or
when
they
were
to
fight
,
Isa.
8.9
.
Gird
up
the
loyns
of
your
mind
.
3.
The
affections
of
the
Children
of
the
Lord
are
oftentimes
low
and
scattered
,
partly
,
while
they
are
sinking
under
sinfull
discouragement
,
Psal.
42.5
.
and
partly
,
while
they
are
divided
,
and
spent
upon
base
and
sinfull
objects
,
Psal.
119.36
,
37.
both
which
,
as
main
hinderances
of
Christians
in
their
course
toward
their
heavenly
inheritance
,
are
supponed
in
this
exhortation
to
be
their
too
ordinary
temper
;
Gird
up
the
loyns
of
your
mind
.
4.
It
should
be
the
great
study
of
those
who
mind
their
spiritual
journey
and
warfare
,
to
get
their
affections
elevated
above
things
earthly
,
united
together
upon
Jesus
Christ
,
(
See
Col.
3.1
.
Psal.
86.11
.
)
and
taken
up
with
their
priviledges
by
Him
,
and
the
duties
their
priviledges
calls
them
to
;
otherwise
they
can
no
more
make
progress
in
their
christian
course
,
than
a
man
whose
garments
are
about
his
feet
can
run
or
fight
:
Wherefore
gird
up
the
loyns
of
your
mind
.
5.
They
that
would
keep
up
their
affections
from
discouragement
,
or
setling
upon
things
earthly
,
would
labour
to
have
their
minds
upward
,
the
notions
and
discourses
thereof
,
(
as
the
word
here
translated
,
the
mind
,
signifies
)
taken
up
with
things
spiritual
and
heavenly
,
because
the
affections
do
follow
and
depend
upon
the
motions
of
the
mind
or
understanding
;
for
which
cause
,
they
are
here
called
the
loyns
of
the
mind
:
Therefore
,
the
Apostle
,
having
in
the
former
part
laboured
to
draw
up
their
minds
to
the
contemplation
of
their
spiritual
and
eternal
priviledges
,
he
here
exhorts
to
draw
up
and
unite
upon
these
their
affections
:
Gird
up
the
loyns
of
your
mind
.
6.
They
that
would
make
progress
in
their
journey
toward
their
heavenly
inheritance
,
must
study
sobriety
,
which
consists
in
the
composing
of
the
rage
and
excess
of
carnal
passions
and
perturbations
,
Luk.
8.35
.
in
the
entertaining
and
expressing
a
mean
esteem
of
our selves
,
and
a
high
esteem
of
the
least
good
in
others
,
Rom.
12.3
.
in
a
prudent
wariness
to
meddle
with
,
or
vent
our
opinion
of
things
above
our
reach
or
calling
,
Act.
26.25
.
in
a
spare
medling
with
all
sensible
delights
,
though
lawful
in
themselves
;
the
excess
whereof
no
lesse
indisposeth
Christians
for
spirituall
performances
,
than
excesse
of
meat
or
drink
doth
a
man
for
his
work
or
journey
,
Luk.
21.34
.
and
in
a
holy
and
strict
watchfulness
,
(
as
the
word
in
the
Original
also
signifies
)
lest
we
offend
any
of
these
wayes
:
for
,
as
all
the
rest
of
the
exhortations
here
,
are
given
to
fit
Believers
for
their
journey
toward
their
fair
inheritance
formerly
described
,
so
is
this
,
Be
sober
.
7.
Even
those
for
whom
the
heavenly
inheritance
is
made
sure
,
and
who
have
attained
to
some
comfortable
measure
of
assurance
,
that
they
shall
possess
it
,
have
need
to
be
stirred
up
to
the
study
of
perseverance
in
grace
and
holiness
;
especially
,
to
keep
their
hearts
still
up
in
the
confident
expectation
of
that
blessedness
which
Faith
closeth
with
in
the
promise
,
which
is
the
exercise
of
the
grace
of
hope
;
and
to
live
so
,
as
they
may
never
mar
that
confidence
,
whether
by
security
,
or
discouragement
,
knowing
that
when
we
lose
our
confidence
,
we
do
therewith
lose
our
strength
for
all
duties
,
Lam.
3.18
.
for
,
oven
those
,
for
whom
the
heavenly
inheritance
is
made
sure
,
ver.
4.
whose
perseverance
is
also
sure
,
ver.
5.
and
whose
comfort
in
the
believ●●●
of
both
,
is
very
great
,
ver.
6.
are
here
exhorted
to
hope
to
the
end
.
8.
That
which
strengthens
the
Believers
hope
of
Glory
,
and
keeps
it
in
life
and
exercise
,
is
the
believing
consideration
of
that
compleat
ransom
paid
by
Christ
,
for
them
that
fly
to
him
,
his
undertaking
to
cause
them
persevere
,
and
their
own
frequent
reflecting
upon
the
evidences
of
his
grace
in
themselves
:
for
,
upon
these
grounds
,
held
forth
in
the
former
part
of
the
Chapter
,
doth
the
Apostle
infer
this
exhortation
,
Wherefore
gird
●p
,
&c.
and
hope
to
the
end
.
9.
The
largest
manifestation
of
the
favour
of
God
,
and
the
highest
degree
of
holinesse
,
which
any
attain
to
in
time
,
is
but
small
,
being
compared
with
that
measure
of
both
,
which
Believers
have
good
ground
to
hope
for
,
when
Christ
and
they
shall
meet
:
for
,
these
who
had
a
good
measure
of
both
,
are
here
exhorted
to
look
for
a
further
;
Hope
to
the
end
for
the
grace
that
is
to
be
brought
.
10.
Christ
is
now
under
a
vail
to
Believers
,
his
bodily
presence
being
necessarily
withdrawn
from
them
,
Job
.
16.7
.
and
his
spiritual
glory
but
seen
in
a
glasse
darkly
by
them
,
who
could
not
endure
a
clear
sight
of
either
;
but
at
his
second
coming
,
the
vail
shall
be
taken
off
,
and
we
made
able
to
behold
and
enjoy
Him
visibly
,
conversant
with
us
in
our
flesh
for
ever
:
for
,
that
day
,
is
here
called
the
revel●tion
of
Christ
.
Vers.
14.
As
obedient
children
,
not
fashioning
your selves
according
to
the
former
lusts
,
in
your
ignorance
.
Here
is
the
second
motive
to
the
study
of
holinesse
,
taken
from
that
sweet
priviledge
of
adoption
:
by
the
consideration
whereof
,
the
Apostle
excites
them
,
as
children
,
to
give
themselves
up
to
their
fathers
obedience
,
and
to
keep
themselves
free
of
the
slavery
of
their
lusts
,
wherein
they
had
lived
before
they
knew
Christ
savingly
.
Hence
Learn
,
1.
Although
the
best
that
ever
lived
have
reason
to
judge
themselves
unworthy
to
be
in
the
rank
of
Servants
to
the
Lord
,
Mat.
3.11
.
Yet
it
pleases
Him
to
advance
the
meanest
that
receive
Christ
by
Faith
,
to
the
dignity
and
priviledges
of
His
Children
:
for
,
the
Apostle
designs
all
Believers
,
even
the
meanest
,
by
this
stile
,
Obedient
Children
.
2.
Whenever
the
Children
of
the
Lord
do
consider
their
dignity
of
sonship
,
they
should
be
thereby
strongly
moved
to
the
study
of
obedience
to
their
Father
:
which
consists
in
a
sincere
endeavour
after
conformity
to
all
his
Commands
,
without
exception
of
any
,
Psal.
119.6
.
in
their
kindly
submission
to
all
his
corrections
,
Heb.
12.5
.
and
both
these
out
of
love
to
Him
,
a
now
become
their
Father
in
Christ
:
So
shall
their
sonship
be
clearly
evidenced
to
them
,
when
they
devote
themselves
wholly
to
their
Fathers
obedience
,
and
go
about
every
part
of
it
,
as
obedient
children
,
3.
The
faith
of
this
blessed
relation
to
God
as
our
Father
in
Christ
,
is
that
frame
of
spirit
wherewith
we
should
labour
to
go
about
every
duty
of
new
obedience
;
so
will
we
be
confident
that
our
infirmities
shall
be
pitied
,
and
our
weak
endeavours
to
obey
,
accepted
,
Psal.
103.13
.
and
that
our
wants
shall
be
supplied
as
shall
be
necessary
,
Mat.
6.32
.
for
,
as
these
words
contain
a
motive
to
obedience
,
taken
from
our
adoption
;
so
,
they
hold
forth
the
right
manner
of
Childrens
going
about
every
duty
,
to
wit
,
As
obedient
Children
,
in
obedience
,
and
out
of
love
to
their
Father
.
4.
Before
that
saving
change
,
which
the
Lord
makes
upon
sinners
in
Regeneration
,
they
are
not
only
void
of
the
saving
knowledge
of
God
in
Christ
,
but
they
are
also
,
(
as
the
word
here
doth
signifie
)
incapable
,
and
without
a
mind
to
know
any
thing
of
that
sort
:
for
,
this
is
one
part
,
and
the
first
part
of
that
misery
wherein
these
who
are
now
Children
of
God
,
are
supponed
to
have
been
;
in
ignorance
.
5.
Ignorance
is
the
fountain
and
root
of
profanity
,
and
of
folks
serving
of
their
lusts
:
they
who
know
not
the
terror
and
sweetnesse
of
the
Lord
,
can
never
be
deterred
,
nor
drawn
from
delighting
in
the
slavery
of
their
sins
:
for
,
the
Apostle
makes
their
ignorance
,
the
rise
of
their
profanity
,
while
he
dehorts
them
from
fashioning
themselves
according
to
their
former
lusts
,
in
ignorance
▪
6.
Not
only
are
the
unregenerate
in
ignorance
,
and
therefore
slaves
to
their
lusts
;
but
they
are
voluntary
slaves
,
giving
themselves
wholly
away
to
the
satisfaction
of
their
sinful
desires
,
and
shaping
,
or
moulding
(
as
the
word
here
signifies
)
their
endeavours
and
undertakings
,
according
to
the
sinfull
motions
of
their
corrupt
nature
:
for
,
so
were
those
once
,
who
are
now
Children
,
not
only
living
in
ignorance
,
and
following
their
lusts
,
but
fashioning
themselves
according
to
their
lusts
.
7.
It
is
necessary
for
the
Children
of
the
Lord
to
have
a
clear
representation
of
the
wofull
case
wherein
they
were
before
Christ
did
change
them
,
that
they
may
be
kept
still
humble
,
and
careful
to
testifie
their
thankfulness
to
Him
,
for
making
a
change
upon
them
,
in
all
the
duties
of
new
obedience
,
whereby
He
is
honoured
:
for
,
while
the
Apostle
is
pressing
these
duties
,
he
giveth
this
clear
representation
of
that
woful
condition
wherein
they
had
been
formerly
,
fashioning
themselves
according
to
their
former
lusts
,
in
their
ignorance
.
8.
Although
there
be
no
hazard
,
that
any
of
the
Regenerate
shall
ever
lose
their
new
nature
,
which
is
the
seed
of
God
abiding
in
them
,
1
Joh.
3.9
.
Yet
,
in
regard
their
former
lusts
are
but
in
part
subdued
,
and
therefore
old
love
to
them
is
soon
kindled
,
there
is
a
great
hazard
that
they
should
become
,
for
their
present
disposition
and
carriage
,
very
like
unto
what
they
were
before
they
got
a
new
nature
:
the
consideration
whereof
,
should
stir
them
up
to
diligence
and
progresse
in
the
study
of
mortification
:
for
,
this
hazard
is
insinuated
by
the
Apostle
,
while
he
presseth
upon
the
Regenerate
,
that
they
should
not
fashion
themselves
according
to
their
former
lusts
,
in
their
ignorance
.
9.
Diligence
in
new
obedience
,
flowing
from
the
faith
and
sense
of
our
spiritual
priviledges
,
especially
of
our
adoption
,
i●
that
which
keeps
the
Children
of
the
Lord
from
the
wonted
slavery
of
their
lusts
:
for
,
these
words
may
be
taken
,
as
a
remedy
against
the
prevailing
of
them
;
As
obedient
Children
,
not
fashioning
your selves
according
to
the
former
lusts
,
in
your
ignorance
.
Vers.
15.
But
as
he
which
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
conversation
;
16.
Because
it
is
written
,
Be
ye
holy
,
for
I
am
holy
.
The
Apostle
,
having
in
the
former
Verse
pressed
the
study
of
holiness
negatively
,
from
that
great
priviledge
of
adoption
,
doth
here
presse
the
same
positively
,
by
two
further
motives
:
The
one
is
,
That
since
the
Lord
had
vouchsafed
to
call
them
from
an
estate
of
sin
and
wrath
,
to
a
state
of
holinesse
and
happiness
,
they
ought
therefore
to
walk
answerably
to
their
holy
calling
.
The
other
is
,
That
there
should
be
a
conformity
between
the
Holy
Lord
,
and
all
His
Children
,
and
therefore
holiness
,
which
is
His
property
ought
to
be
studied
by
them
,
and
manifested
in
all
the
particular
passages
of
their
christian
course
:
And
this
last
argument
,
the
Apostle
confirms
from
the
Scripture
,
whereof
though
there
be
no
particular
place
here
cited
,
yet
the
substance
of
the
words
are
to
be
found
in
several
places
,
Lev.
11.44.19.2
.
and
20.7
.
Mat.
5.17
.
Hence
Learn
,
1.
They
that
would
prove
themselves
to
be
truly
holy
,
and
so
to
be
the
Children
of
the
Lord
,
must
not
satisfie
themselves
with
the
negative
part
of
holiness
,
which
consists
in
abstenance
from
what
is
unsuitable
to
the
relation
of
Children
;
but
they
must
also
labour
for
the
positive
part
of
it
,
which
consists
in
some
measure
of
conformity
to
their
heavenly
Father
in
His
holinesse
:
for
,
after
the
Apostle
hath
prest
that
study
negatively
,
that
they
should
not
conform
themselves
to
their
former
lusts
,
in
their
ignorance
,
he
urgeth
here
the
positive
part
thereof
,
But
as
he
which
hath
called
you
is
holy
,
so
be
ye
holy
.
2.
They
who
have
found
the
Lord
powerfully
calling
them
,
from
that
estate
of
sin
and
wrath
,
wherein
they
are
naturally
,
to
a
blessed
condition
of
grace
and
happiness
,
should
think
themselves
thereby
strongly
obliged
to
the
study
of
holiness
,
whereby
Christians
in
heart
and
practise
,
are
alienated
and
drawn
from
things
earthly
,
and
are
set
apart
for
the
use
of
their
Lord
,
and
so
do
evidence
to
themselves
their
effectual
calling
,
2
Pet.
1.10
.
for
,
as
a
motive
to
the
study
of
holiness
,
the
Apostle
here
suggests
to
Believers
their
calling
;
But
as
he
which
hath
called
you
is
holy
,
so
be
ye
holy
.
3.
Although
it
be
altogether
impossible
for
any
Man
or
Angel
to
be
conform
in
holinesse
unto
God
,
who
is
essentially
immutable
,
and
infinitly
holy
,
1
Sam.
2.2
.
Yet
there
is
no
absolute
unerring
patern
,
lower
than
the
holy
One
,
to
be
set
before
the
eyes
of
the
Children
of
the
Lord
,
who
ought
not
to
make
the
holiest
on
earth
a
sufficient
copie
to
them
;
but
,
being
still
ashamed
of
their
defects
in
holiness
,
and
unsatisfied
with
their
present
measure
thereof
,
must
still
be
aiming
at
a
nearer
conformity
with
Christ
the
Lord
,
and
daily
making
use
of
Him
,
who
is
their
sanctification
,
1
Cor.
1.30
.
to
cover
their
defects
,
and
to
sanctifie
them
more
fully
:
for
,
this
is
the
example
and
patern
of
that
holinesse
to
which
all
the
called
Children
of
God
should
aspire
;
As
he
who
hath
called
you
is
holy
,
so
be
ye
holy
.
4.
Although
internal
holinesse
be
mainly
lovely
to
the
Lord
,
Psal.
51.6
.
and
the
external
,
without
it
,
be
loathsom
to
Him
,
Mat.
23.27
.
Yet
none
should
satisfie
themselves
with
that
holinesse
,
which
they
imagine
to
have
within
,
but
should
labour
to
manifest
holiness
in
their
external
conversation
,
by
shewing
themselves
,
in
their
visible
actings
,
mindful
and
respective
of
all
the
Commands
of
God
,
Lev.
20.7
,
8.
Psal.
119.6
.
whereby
they
glorifie
Him
before
others
,
and
evidence
themselves
to
have
true
holinesse
,
Joh.
15.8
.
for
,
this
conformity
to
our
Father
in
holinesse
,
must
be
manifested
in
the
conversation
.
5.
There
is
no
part
of
a
Christian's
conversation
,
which
ought
not
to
favour
of
holiness
and
true
piety
;
not
only
his
religious
,
but
even
his
common
and
civil
actions
,
ought
to
be
done
in
the
Lord
,
and
for
his
glory
,
1
Cor.
10.31
.
And
under
all
the
various
dispensations
of
God
with
him
,
he
ought
still
to
prove
himself
a
hater
of
sin
,
and
a
lover
of
what
the
Lord
approves
,
which
is
the
thing
here
pressed
,
to
be
holy
in
all
manner
of
conversation
.
6.
The
strictest
of
moral
precepts
in
the
Old
Testament
,
are
binding
to
Believers
under
the
New
;
the
substance
of
all
of
them
,
which
is
,
That
reasonable
creatures
should
love
their
Maker
and
their
fellow-creatures
,
being
of
perpetual
equity
,
obliging
both
Angels
and
Men
,
and
nothing
being
required
of
us
,
in
any
of
them
,
to
be
done
by
vertue
of
our
own
strength
,
or
that
we
may
be
justified
thereby
,
but
only
what
the
Regenerate
are
enabled
to
aim
at
,
and
to
attain
to
such
a
measure
of
,
as
through
Christ
shall
be
accepted
,
as
if
they
had
attained
to
what
is
required
,
Col.
2.10
.
for
,
here
one
of
the
strictest
of
moral
precepts
that
are
in
the
Old
Testament
,
is
pressed
upon
Believers
;
As
he
who
hath
called
you
is
holy
,
so
be
ye
holy
;
for
it
is
written
,
Be
ye
holy
,
for
I
am
holy
.
7.
The
Ministers
of
Jesus
Christ
,
ought
to
have
His
Word
so
richly
dwelling
in
them
,
that
they
may
be
able
to
confirm
what
they
deliver
to
the
Lords
People
,
from
clear
and
expresse
testimonies
thereof
,
especially
when
they
presse
such
Truths
as
natural
hearts
are
most
averse
from
:
for
,
even
this
extraordinary
Minister
,
the
Apostle
,
whom
people
had
lesse
reason
to
suspect
than
any
ordinary
Minister
,
while
he
presseth
this
high
pitch
of
holinesse
,
to
wit
,
the
study
of
conformity
to
the
Holy
One
,
he
thus
confirms
his
doctrine
by
Scripture
,
Because
it
is
written
,
Be
ye
holy
,
for
I
am
holy
.
8.
Although
it
be
the
duty
of
Ministers
,
sometimes
to
point
out
to
people
the
particular
place
of
Scripture
,
whereby
they
do
confirm
their
doctrine
,
Act.
13.33
.
yet
ought
the
Lords
People
to
be
so
well
acquainted
with
the
written
Word
,
that
upon
the
hearing
of
any
sentence
of
it
,
they
may
acknowledge
it
to
be
the
Lords
mind
,
that
so
there
may
be
no
necessity
for
Ministers
to
spend
time
,
and
burthen
peoples
memories
with
multiplied
citations
for
every
Truth
they
deliver
;
especially
,
where
the
words
of
Scripture
are
remarkable
,
and
frequently
to
be
found
:
for
,
so
the
Apostle
citing
this
remarkable
Scripture
,
which
is
frequently
to
be
found
in
the
Old
Testament
,
doth
not
name
any
particular
place
,
but
only
saith
,
It
is
written
,
Be
ye
holy
,
for
I
am
holy
.
Vers.
17.
And
if
ye
call
on
the
Father
,
who
without
respect
of
persons
judgeth
,
according
to
every
mans
work
,
passe
the
time
of
your
sojourning
here
in
fear
.
Follows
the
fifth
and
sixth
motives
to
the
study
of
holiness
:
The
one
is
,
That
even
those
who
take
the
Lord
for
their
Father
,
and
themselves
for
his
Children
,
will
find
Him
an
exact
and
impartial
Judge
of
them
,
and
all
their
actions
.
The
other
is
,
That
His
Children
are
but
strangers
and
sojourners
,
and
so
living
in
the
midst
of
many
hazards
and
temptations
;
both
which
should
move
them
to
study
holiness
,
whereof
this
is
a
special
part
,
to
carry
along
in
their
hearts
,
through
their
pilgrimage
,
some
fear
of
offending
their
heavenly
Father
,
who
is
to
be
their
Judge
.
Hence
Learn
,
1.
The
more
acquaintance
with
the
Lord
,
and
confidence
of
His
fatherly
affection
Christians
attain
unto
,
the
more
are
they
obliged
to
the
study
of
holiness
;
and
particularly
,
to
walk
in
fear
of
offending
Him
,
who
will
be
sanctified
in
all
that
draw
nigh
unto
Him
,
Lev.
10.3
.
and
will
have
every
one
that
names
Him
their
own
God
and
Father
,
to
depart
from
iniquity
,
2
Tim.
2.19
.
for
,
so
doth
the
Apostle
reason
here
;
If
ye
call
on
the
Father
,
(
or
,
if
ye
name
Him
Father
)
passe
the
time
of
your
sojourning
in
fear
.
2.
As
those
who
may
call
God
their
Father
,
will
not
want
their
own
pressing
necessities
,
which
will
put
them
to
cry
to
Him
,
as
men
do
in
greatest
extremities
(
as
the
word
here
signifies
;
)
So
under
the
greatest
of
these
,
they
should
still
maintain
the
faith
of
that
standing
relation
betwixt
Him
and
them
,
and
deal
with
Him
in
earnestness
,
and
confidence
of
His
help
,
as
with
a
Father
,
as
is
imported
in
this
,
If
ye
call
on
the
Father
.
3.
While
we
take
up
the
Lord
under
this
sweet
relation
of
a
Father
to
us
in
Christ
,
which
may
beget
in
our
hearts
familiarity
with
Him
,
and
confidence
of
obtaining
necessary
help
from
Him
,
we
ought
also
to
cherish
other
considerations
of
Him
,
and
look
upon
Him
as
standing
in
other
relations
to
us
,
especially
,
that
of
a
Judge
,
that
so
our
hearts
may
be
kept
in
awe
,
and
fear
of
offending
Him
,
and
our
homliness
may
not
mar
our
reverence
:
for
,
the
Apostle
holdeth
forth
both
these
relations
betwixt
the
Lord
and
his
Children
,
to
be
joyntly
considered
by
them
;
If
ye
call
on
the
Father
,
who
without
respect
of
persons
judgeth
.
4.
The
Lord
is
both
an
impartial
Judge
,
who
cannot
be
byassed
either
with
the
expectation
of
any
benefit
,
or
terrified
by
the
apprehension
of
any
hazard
from
creatures
,
Job
35.7
,
8.
and
likewise
so
exact
in
judging
,
that
neither
person
,
nor
action
,
can
escape
his
judgment
:
for
,
without
respect
of
persons
he
judgeth
according
to
every
mans
work
,
saith
the
Apostle
.
5.
There
will
be
no
exercise
of
mercy
(
as
it
is
taken
for
the
pardoning
of
sin
not
formerly
pardoned
)
at
the
last
reckoning
:
those
that
are
in
Christ
,
shall
be
judged
according
to
His
obedience
and
works
,
which
will
be
reckoned
theirs
,
Philip.
3.9
.
and
their
good
works
,
done
in
His
strength
,
only
remembred
,
Rev.
14.13
.
As
for
those
who
never
fled
to
Him
,
they
shall
be
judged
according
to
the
strictest
rigor
of
the
Law
of
works
,
Rom.
2.6
,
8
,
9.
for
,
the
Apostle
looks
mainly
to
the
last
judgment
,
while
he
saith
,
He
judgeth
every
man
according
to
his
works
.
6.
The
Children
of
the
Lord
,
are
pilgrims
and
strangers
in
this
world
,
and
should
esteem
themselves
to
be
such
,
Heb.
11.13
.
and
therefore
should
live
in
fear
of
snares
and
hazards
,
as
the
Apostle
here
presseth
,
never
imitating
the
fashions
of
this
world
,
Rom.
12.2
.
satisfying
themselves
with
such
sober
entertainment
,
as
Gods
providence
brings
to
their
hand
upon
their
journey
,
Heb.
13.5
.
and
still
hastning
toward
their
Country
,
Luk.
12.35
.
for
,
so
much
doth
the
Apostle
import
,
while
he
thus
expresseth
our
condition
here
,
The
time
of
our
sojourning
.
7.
Although
they
that
are
fled
to
Christ
,
ought
never
to
fear
any
hazard
from
flesh
,
which
may
discourage
them
in
the
way
of
their
duty
,
Mat.
10.28
.
nor
yet
eternal
wrath
,
further
than
to
stir
them
up
to
renew
their
flight
to
Him
,
and
to
engage
them
to
His
service
,
who
hath
delivered
them
from
it
,
Luk.
1.74
.
Rom.
8.1
.
Yet
such
a
fear
of
offending
their
Father
,
(
flowing
from
the
consideration
of
His
excellency
,
Jer.
10.6
,
7.
and
of
His
goodness
,
Hos.
3.5
.
as
makes
them
watchfull
against
temptations
,
considering
their
own
weakness
,
2
Cor.
10.12
.
and
quickens
them
to
their
duty
,
Heb.
12.28
.
)
should
be
carried
along
in
their
hearts
thorow
their
whole
time
,
and
cherished
by
the
consideration
of
those
relations
they
have
to
God
as
a
Father
,
and
a
Judge
;
If
ye
call
on
the
Father
,
who
without
respect
of
persons
judgeth
,
&c.
passe
the
time
of
your
sojourning
here
in
fear
.
Vers.
18.
Forasmuch
as
ye
know
that
ye
were
not
redeemed
with
corruptible
things
,
as
silver
and
gold
,
from
your
vain
conversation
received
by
tradition
from
your
fathers
;
19.
But
with
the
precious
bloud
of
Christ
,
as
of
a
Lamb
without
blemish
and
without
spot
.
Here
is
the
seventh
motive
to
the
study
of
holiness
,
taken
from
that
great
priviledge
of
our
Redemption
,
which
is
here
described
,
1.
From
the
price
thereof
;
and
this
the
Apostle
expresseth
negatively
,
that
it
was
not
so
base
as
the
best
of
corruptible
things
;
such
as
have
sometimes
ransomed
the
greatest
of
men
from
outward
bondage
,
2
Kings
18.14
,
15.
and
positively
,
that
it
was
the
meritorious
bloud
of
the
innocent
Son
of
God
,
who
was
typified
by
the
Paschal
Lamb
,
which
behoved
to
be
without
blemish
,
Exod.
12.5
.
2.
This
work
of
Redemption
,
is
described
from
the
effect
of
it
toward
the
Christian
Church
,
and
Believers
in
it
,
to
wit
,
That
they
were
therby
delivered
from
that
legal
dispensation
which
was
altogether
unprofitable
,
as
the
observance
thereof
had
been
prest
upon
them
by
many
of
their
fathers
;
and
from
every
other
sinful
course
,
wherein
they
had
been
hardened
by
their
fathers
example
and
precepts
:
So
the
sum
of
this
argument
is
,
that
since
they
themselves
did
take
it
for
granted
,
that
they
were
bought
with
so
excellent
a
price
,
from
so
woful
a
condition
,
they
ought
therefore
to
live
to
the
honour
of
their
Redeemer
in
the
study
of
holiness
.
Hence
Learn
,
1.
All
that
are
redeemed
by
Jesus
Christ
,
were
once
slaves
,
and
in
bondage
to
Satan
,
2
Tim.
2.26
▪
to
their
own
lusts
,
Tit.
3.3
.
and
so
under
subjection
to
the
wrath
of
God
,
Eph.
2.3
.
for
,
Redemption
suppones
captivity
and
bondage
.
2.
There
could
be
no
freedom
of
sinners
from
this
bondage
,
but
by
the
paying
of
a
price
to
offended
Justice
:
Gods
mercy
could
not
be
bestowed
upon
any
sinners
(
the
Covenant
of
works
being
once
made
)
but
with
the
safety
and
satisfaction
of
His
Justice
,
Rom.
3.25
,
26.
which
could
not
have
been
,
except
the
price
had
been
paid
which
Justice
did
require
:
for
,
Redemption
suppones
also
the
paying
of
a
price
.
3.
Believers
in
Jesus
Christ
,
are
by
Him
brought
to
a
state
of
liberty
and
freedom
,
not
from
their
obedience
to
His
holy
Law
,
Luk.
1.74
.
but
from
any
right
Satan
had
over
them
,
before
their
believing
in
Him
,
Col.
2.15
.
from
the
curse
of
the
Law
,
Gal.
3.13
.
and
from
the
dominion
and
slavery
of
sin
,
Tit.
2.14
.
And
the
whole
Church
under
the
New
Testament
,
is
by
Him
delivered
from
the
yoke
of
Mosaical
Ceremonies
,
Gal.
5.1
.
for
,
this
priviledge
of
Redemption
,
imports
a
state
of
freedom
and
liberty
.
4.
Not
the
most
excellent
of
corruptible
things
,
which
are
most
valued
among
men
,
could
be
sufficient
to
be
the
price
of
Redemption
for
sinners
,
one
soul
being
of
more
worth
than
all
things
of
that
sort
,
Psal.
49.7
,
8.
Therefore
the
Apostle
expresseth
the
price
of
Redemption
negatively
;
Not
with
corruptible
things
,
as
silver
and
gold
.
5.
It
is
not
impossible
for
sinners
to
know
themselves
to
be
of
the
number
of
them
that
are
redeemed
by
Jesus
Christ
,
there
being
clear
marks
of
such
given
in
Scripture
,
Tit.
2.84
.
and
the
Spirit
promised
that
they
may
know
the
things
that
are
freely
bestowed
upon
them
,
1
Cor.
2.12
.
for
,
the
Apostle
suppones
this
,
while
he
saith
,
Forasmuch
as
ye
know
that
ye
were
redeemed
.
6.
The
more
confident
Christians
be
that
they
are
of
the
number
of
the
redeemed
Ones
by
Christ
,
the
more
should
they
be
moved
to
study
holiness
for
the
honour
of
their
Redeemer
,
considering
that
the
study
thereof
,
is
the
very
end
of
their
Redemption
,
Luk.
1.74
.
and
the
evidence
thereof
,
both
to
themselves
and
to
others
,
Isa.
62.12
.
for
,
this
is
brought
in
here
by
the
Apostle
,
as
an
argument
to
the
study
of
holiness
,
and
particularly
,
to
passe
the
time
of
our
sojourning
here
in
fear
;
Forasmuch
as
ye
know
that
ye
were
redeemed
,
&c.
7.
The
ordinary
way
how
the
Redeemed
of
the
Lord
attain
to
the
knowledge
of
their
Redemption
,
is
,
by
discerning
in
themselves
a
real
and
gracious
change
made
upon
their
heart
and
life
by
vertue
of
Christs
death
:
for
,
the
Apostle
suppones
,
that
those
who
knew
themselves
to
be
redeemed
,
behoved
also
to
know
that
they
were
liberated
from
their
vain
conversation
.
8.
While
men
are
not
changed
in
their
heart
and
life
,
by
the
application
of
the
merit
of
that
price
which
Christ
paid
,
all
that
they
can
do
,
whether
in
religious
performances
,
or
in
their
ordinary
practises
,
is
altogether
vain
,
and
such
as
can
bring
no
true
comfort
or
profit
to
themselves
,
or
honour
to
Jesus
Christ
:
for
,
so
the
Apostle
designs
the
way
wherein
the
Redeemed
walked
before
their
Regeneration
,
calling
it
,
a
vain
conversation
:
which
may
comprehend
,
both
their
religious
,
and
common
performances
.
9.
Although
there
be
both
a
pronenes
in
fathers
,
to
transmit
to
their
children
that
wickedness
wherein
their
fathers
have
rooted
and
hardened
them
;
and
in
children
,
to
receive
,
and
transmit
the
same
to
their
of-spring
again
;
Yet
neither
is
the
example
,
nor
precepts
of
fathers
,
a
sufficient
warrant
to
their
posterity
,
for
any
practise
whatsoever
:
for
,
the
Apostle
imports
,
that
those
to
whom
he
writes
,
had
received
from
their
fathers
,
what
they
had
received
from
theirs
before
although
it
was
vain
;
and
reckons
it
a
great
advantage
,
that
they
were
now
delivered
from
that
vain
conversation
,
although
it
was
received
by
tradition
from
their
fathers
.
10.
No
lesse
could
be
a
sufficient
ransom
for
lost
sinners
,
than
the
bloud
of
Jesus
Christ
;
the
favours
to
be
purchased
for
them
,
to
make
them
eternally
blessed
,
being
of
infinite
value
,
and
the
sentence
of
everlasting
death
being
past
upon
all
Adam's
posterity
,
either
all
behoved
to
die
,
or
one
,
worth
all
the
rest
;
and
such
an
one
had
never
been
found
,
if
God
had
not
given
His
Son
to
be
a
man
,
that
so
man
might
be
redeemed
with
the
precious
bloud
of
Christ
.
11.
The
bloud
of
Jesus
Christ
,
considering
the
excellency
of
His
person
,
the
greatness
and
freedom
of
His
love
,
in
shedding
for
such
as
we
are
,
and
the
worth
of
the
favours
merited
by
it
to
Believers
,
such
as
the
favour
of
God
and
eternal
life
,
ought
to
be
in
high
esteem
with
all
the
Redeemed
:
for
,
to
work
this
in
their
hearts
,
the
Apostle
thus
commends
it
,
The
precious
bloud
of
Christ
.
12.
It
behoved
Him
who
was
to
be
our
Redeemer
,
to
be
altogether
free
of
the
defilement
of
sin
,
for
which
He
was
to
satisfie
in
the
behalf
of
others
;
as
being
the
truth
and
signification
of
the
Paschal
Lamb
,
to
which
the
Apostle
here
relates
;
and
other
spotless
Sacrifices
,
which
typified
Him
,
under
the
Law
,
that
so
as
man
He
might
be
compleatly
lovely
and
acceptable
to
God
,
and
be
a
perfect
patern
of
holiness
to
all
His
Redeemed
Ones
:
Therefore
,
the
Apostle
thus
commends
Him
,
As
a
Lamb
without
blemish
,
and
without
spot
.
Vers.
20.
Who
verily
was
fore-ordained
before
the
foundation
of
the
world
,
but
was
manifest
in
these
last
times
for
you
.
To
the
end
there
may
be
yet
a
higher
esteem
of
the
Redeemer
,
wrought
in
the
hearts
of
the
Redeemed
,
and
that
they
may
be
the
more
engaged
to
the
study
of
holiness
,
that
so
He
may
be
honoured
by
them
,
the
Apostle
goes
on
to
describe
Him
further
.
1.
That
He
was
from
eternity
,
appointed
by
the
Father
,
to
be
the
Saviour
of
sinners
.
And
,
2.
That
He
was
now
more
clearly
manifested
after
His
incarnation
,
than
He
had
been
before
:
both
which
,
make
up
the
eight
motive
to
the
study
of
holiness
,
that
seing
Christ
had
been
from
eternity
designed
Mediatour
,
and
now
more
clearly
than
ever
manifested
,
with
a
special
respect
to
the
good
of
those
lost
sheep
of
the
house
of
Israel
,
to
whom
the
Apostle
writes
:
Therefore
they
were
bound
to
live
to
His
honour
in
the
study
of
holiness
.
Hence
Learn
,
1.
When
ever
we
attain
to
any
serious
thoughts
of
that
great
business
of
our
Redemption
by
Christ
incarnate
and
crucified
,
we
should
not
suffer
our
hearts
to
be
soon
diverted
from
them
,
but
should
labour
to
dwell
upon
them
,
and
to
search
out
more
and
more
considerations
of
that
sweet
subject
;
every
one
of
them
being
worthy
to
take
up
our
affections
,
and
to
engage
us
to
the
study
of
holiness
:
for
,
the
Apostle
,
in
the
former
words
having
fallen
upon
the
mentioning
of
our
Redemption
,
as
a
motive
to
holiness
,
he
doth
in
this
,
and
the
following
Verse
,
run
out
in
expressing
the
thoughts
he
had
of
the
Lords
everlasting
purpose
about
that
work
,
of
the
glory
that
Christ
now
possesses
in
our
nature
,
and
of
the
Father's
intention
in
exalting
Him
,
who
verily
was
fore-ordained
before
the
foundation
of
the
world
.
2.
Our
Mediatour
was
from
all
eternity
designed
unto
the
office
of
Mediatourship
,
in
that
everlasting
Covenant
of
Redemption
,
wherein
the
Father
gave
the
Elect
to
His
Son
,
Psal.
2.8
.
and
appointed
Him
to
assume
humane
nature
,
therein
to
suffer
for
their
Redemption
,
Heb.
10.5
.
and
Christ
accordingly
undertook
to
satisfie
His
will
,
Psal.
40.7
,
8.
So
that
we
who
have
Christ
offered
to
us
in
the
Gospel
,
are
invited
to
feed
upon
those
dainties
,
that
were
prepared
for
us
from
all
eternity
;
And
who
are
we
that
the
thoughts
of
God
should
have
been
so
long
since
taken
up
about
us
,
while
He
appointed
His
own
Son
for
us
,
who
verily
was
fore-ordained
before
the
foundation
of
the
world
?
3.
Although
Christ
was
made
known
immediately
after
the
Fall
,
Gen.
3.15
.
and
ever
since
hath
been
sufficiently
manifested
for
the
salvation
of
the
Elect
in
all
Ages
,
Act.
10.43
.
Yet
there
was
a
more
clear
manifestation
of
Him
,
reserved
for
the
time
after
His
incarnation
,
the
more
to
heighten
the
esteem
of
that
great
mysterie
of
His
incarnation
,
in
the
hearts
of
all
His
People
;
Therefore
the
Apostle
speaks
of
Him
here
,
as
more
clearly
held
forth
to
the
Church
than
before
;
But
now
made
manifest
in
these
last
times
for
you
.
4.
The
more
clearly
Christ
be
held
forth
in
any
time
,
the
more
strongly
are
they
that
live
in
that
time
,
and
have
that
clearness
,
obliged
to
live
to
His
honour
in
the
study
of
holiness
,
considering
that
the
more
unanswerable
mens
walking
be
to
the
light
they
have
,
the
greater
will
their
condemnation
be
,
Joh.
3.19
.
and
15.22
.
they
that
live
since
the
incarnation
of
Christ
,
and
the
clearer
out-breaking
of
the
light
of
the
Gospel
which
reveals
Him
,
should
think
the
Lord
hath
had
a
special
respect
to
them
,
and
hath
in
a
peculiar
manner
designed
Christ
for
them
,
and
manifested
Him
to
them
,
that
they
may
be
more
eminent
in
holiness
and
thankfulness
to
Him
:
for
,
to
this
end
the
Apostle
speaks
thus
of
Christ
;
Manifested
in
these
last
times
for
you
.
5.
Although
experience
hath
proven
that
there
was
a
considerable
part
of
time
to
be
after
Christs
incarnation
,
yet
all
that
,
is
but
the
last
time
,
in
regard
it
is
to
be
much
shorter
than
the
time
that
was
before
:
and
because
,
after
that
time
,
though
there
be
a
continual
increase
of
knowledge
and
grace
to
be
expected
,
Ezek.
47.1
.
&c.
Yet
there
is
no
more
change
of
that
way
of
Worship
and
Ordinances
,
which
Christ
setled
before
He
left
the
world
,
Mat.
28.18
,
19
,
20.
for
which
cause
,
among
others
,
the
times
after
Christs
incarnation
,
are
here
called
,
The
last
times
.
Vers.
21.
Who
by
him
do
believe
in
God
that
raised
him
up
from
the
dead
,
and
gave
him
glory
,
that
your
faith
and
hope
might
be
in
God
.
Having
commended
Christ
the
Redeemer
,
he
describeth
those
for
whose
sakes
He
was
appointed
and
manifested
,
to
wit
,
those
who
do
by
Faith
flee
to
God
thorow
Him
:
and
that
they
may
be
the
more
encouraged
so
to
do
,
he
leads
them
to
consider
the
Father
as
one
fully
satisfied
with
the
ransom
,
paid
for
sinners
by
Jesus
Christ
,
seing
after
the
payment
of
it
He
hath
exalted
and
glorified
Him
,
for
this
very
end
,
That
the
Faith
of
sinners
may
safely
and
comfortably
rest
upon
God
,
as
now
pacified
toward
all
that
flee
to
Him
thorow
Christ
.
Which
purpose
doth
contain
the
ninth
argument
to
the
study
of
holiness
;
That
since
the
Father
hath
exalted
,
and
glorified
our
Cautioner
in
our
nature
,
for
this
very
end
,
that
we
may
confidently
draw
near
to
Him
,
as
to
our
own
reconciled
God
,
we
ought
therefore
to
live
to
the
honour
of
the
Father
and
the
Son
in
the
study
of
holiness
.
Hence
Learn
,
1.
When
ever
the
Ministers
of
Christ
hold
forth
the
ransom
paid
by
Christ
for
sinners
,
and
the
benefits
purchased
thereby
to
them
,
they
ought
also
to
design
and
describe
the
persons
,
who
may
appropriate
the
same
to
themselves
:
and
ought
not
to
propose
that
which
is
peculiar
to
some
,
(
Joh.
10.15
.
)
as
common
to
all
;
So
shall
the
few
that
have
right
to
apply
the
benefits
of
His
Redemption
,
be
the
more
sure
and
comforted
,
and
others
shall
not
be
disappointed
:
for
,
so
doth
the
Apostle
here
,
while
,
having
described
Christ
the
Redeemer
,
and
set
forth
some
of
the
benefits
of
His
Redemption
,
he
comes
next
to
describe
what
manner
of
persons
they
are
,
who
may
comfort
themselves
in
that
Redemption
purchased
by
Him
;
even
those
,
who
by
Him
do
believe
in
God
.
2.
Although
our
Faith
may
close
with
any
one
of
the
blessed
Persons
of
the
Trinity
,
providing
we
do
not
divide
in
our
thoughts
the
Divine
Essence
,
which
is
One
in
all
the
Three
,
1
Joh.
5.7
.
Yet
God
the
Father
,
(
considered
as
the
fountain
of
the
Deity
,
to
whom
we
come
thorow
the
Second
Person
,
cloathed
with
our
flesh
,
being
helped
by
the
holy
Spirit
,
the
Third
Person
)
is
that
full
and
most
satisfying
object
,
with
which
saving
Faith
closeth
,
when
it
acts
most
distinctly
:
for
,
such
an
object
is
here
proposed
,
with
which
the
Faith
of
the
Redeemed
doth
close
,
to
wit
,
the
whole
Godhead
in
the
Father
apprehended
as
ours
,
by
the
Son
incarnate
,
thorow
the
help
of
the
Spirit
,
as
the
next
verse
,
compared
with
this
,
makes
clear
.
3.
There
is
no
closing
with
God
as
ours
,
but
by
the
Mediatour
Christ
,
in
whom
God
trysts
with
sinners
,
who
hath
merited
Gods
favour
to
them
,
the
power
to
believe
the
same
;
and
actually
works
that
Faith
in
them
,
Who
by
Him
do
believe
in
God
.
4.
Although
Jesus
Christ
,
being
the
same
God
,
equal
with
the
Father
,
Philip.
2.6
.
did
by
His
own
proper
vertue
,
raise
Himself
from
the
dead
,
Joh.
2.19
.
and
10.18
.
Yet
to
assure
us
of
the
Fathers
full
satisfaction
with
the
price
paid
by
our
Cautioner
,
and
because
the
power
of
all
the
Three
Persons
is
one
,
and
the
actions
ascribed
to
any
of
them
,
in
reference
to
the
creatures
,
are
common
to
all
,
His
raising
from
the
dead
,
and
exaltation
,
is
here
,
(
as
frequently
elswhere
in
Scripture
,
Eph.
1.20
.
Philip.
2.9
.
)
attributed
to
the
Father
,
who
raised
Him
from
the
dead
,
and
gave
Him
glory
.
5.
Gods
justice
is
fully
satisfied
in
the
behalf
of
all
that
flee
to
Him
through
Jesus
Christ
,
because
their
Cautioner
is
liberate
;
and
glory
is
insured
to
all
such
,
their
Head
being
already
possessed
in
it
:
for
,
in
testimony
that
His
satisfaction
for
the
Elect
is
accepted
,
God
hath
raised
Him
from
the
dead
,
and
,
as
a
sure
pledge
that
His
Members
shall
be
glorified
,
He
hath
given
Him
glory
,
that
your
faith
and
hope
might
be
in
God
.
Vers.
22.
Seing
ye
have
purified
your
souls
in
obeying
the
Truth
through
the
Spirit
,
unto
unfeigned
love
of
the
Brethren
:
see
that
ye
love
one
another
with
a
pure
heart
fervently
.
The
tenth
motive
to
presse
upon
Believers
the
study
of
holiness
,
is
taken
from
the
former
progress
they
had
made
therein
:
whence
the
Apostle
infers
an
exhortation
to
that
particular
duty
of
holiness
,
to
wit
,
love
to
the
Saints
.
The
sum
of
both
is
,
That
since
by
the
power
of
Christ's
Spirit
enabling
them
to
obey
the
Gospel
;
they
had
gotten
their
heart-corruptions
so
far
purged
out
,
as
to
attain
unto
some
sincere
affection
unto
the
rest
of
the
Lords
People
;
Therefore
they
should
study
to
grow
in
grace
,
particularly
,
in
love
to
the
Saints
;
and
that
they
should
labour
to
have
such
love
to
them
,
as
sloweth
from
a
sincere
desire
of
their
good
;
and
by
the
effects
of
it
,
doth
prove
it self
to
be
such
.
Hence
Learn
,
1.
The
fairer
beginnings
,
and
further
progress
any
have
already
made
in
the
way
of
holiness
,
they
should
find
themselves
the
more
strongly
obliged
to
hold
on
in
that
way
,
lest
they
lose
the
fruit
of
their
former
pains
,
2
Joh.
8.
and
prove
more
dishonourable
to
God
,
and
offensive
to
others
,
than
if
they
had
never
entered
,
or
made
such
progress
in
that
way
,
2
Pet.
2.22
.
for
,
the
Apostle
here
makes
former
progress
in
holiness
,
a
motive
to
further
progress
therein
:
Seing
you
have
purified
your
souls
,
&c.
see
that
ye
love
,
&c.
2.
As
all
those
,
whom
the
Lord
hath
savingly
enlightened
and
renewed
,
will
discern
in
their
souls
many
filthy
and
unclean
roots
,
besides
any
that
have
broken
out
;
so
their
great
work
should
be
,
to
have
their
souls
purged
from
those
,
knowing
that
from
the
polluted
fountain
of
the
heart
flows
all
the
pollution
of
the
life
,
Mat.
15.19
.
and
that
,
except
the
heart
be
in
some
measure
cleansed
,
all
the
purity
of
the
outside
is
loathsom
to
God
,
Mat.
23.27
.
for
,
the
Apostle
thus
describeth
the
Regenerate
,
that
they
have
purified
their
souls
.
3.
Although
it
be
the
alone
work
of
God
,
as
the
principal
efficient
cause
,
to
cleanse
and
purifie
the
souls
of
His
People
,
both
from
the
guilt
and
dominion
of
sin
,
Ezek.
36.25
.
Yet
His
People
,
who
are
meerly
passive
in
the
first
infusion
of
grace
,
Eph.
2.1
.
are
thereafter
made
by
Him
,
active
instruments
in
the
carrying
on
of
that
work
of
mortification
,
by
employing
Christs
vertue
for
subduing
,
and
fighting
in
His
strength
against
,
their
corruptions
,
as
is
imported
in
this
,
Ye
have
purified
your
souls
:
4.
The
Lords
mean
of
purging
the
souls
of
His
People
,
from
the
love
and
power
of
sin
,
which
is
naturally
in
them
,
is
their
obedience
to
His
Truth
:
which
consists
,
not
only
in
their
aiming
at
conformity
to
those
precepts
,
which
enjoyn
purity
and
holiness
,
such
as
that
is
,
ver.
15.
but
principally
,
in
their
imbracing
by
Faith
,
and
use-making
of
,
the
promises
of
the
new
Covenant
,
wherein
the
Lord
undertakes
to
work
this
purity
,
Ezek.
36.25
,
26
,
27.
This
is
the
chief
part
of
that
obedience
to
the
Truth
,
which
purifieth
souls
:
for
,
saith
the
Apostle
,
Ye
have
purified
your
souls
,
in
obeying
the
Truth
.
5.
This
obedience
to
the
Truth
,
which
purifieth
the
souls
of
Believers
,
cannot
be
attained
unto
,
by
our
own
naturall
strength
,
or
the
use
of
the
fittest
means
of
grace
,
without
the
special
working
of
the
Spirit
of
Jesus
,
who
cleareth
to
sinners
the
nature
of
that
purity
,
which
is
pleasing
to
God
,
and
powerfully
worketh
the
same
in
them
:
for
,
so
the
Apostle
affirms
of
those
Believers
,
that
they
had
purified
their
souls
in
obeying
the
Truth
,
through
the
Spirit
.
6.
One
special
part
of
this
work
of
purging
the
souls
of
Believers
,
consists
in
the
subduing
of
those
filthy
roots
,
which
are
in
their
hearts
,
contrary
to
that
grace
of
love
to
the
rest
of
the
Lords
People
,
such
as
pride
,
self-love
,
and
the
like
:
for
,
this
is
here
made
their
aim
,
in
purifying
their
souls
,
that
they
might
attain
unto
unfeigned
love
of
the
Brethren
:
importing
,
that
their
pains
was
much
bent
to
purge
out
those
evils
,
which
are
contrary
to
that
grace
.
7.
Believers
have
need
to
be
seriously
pressed
to
exercise
and
grow
in
these
graces
and
duties
,
whereof
they
have
already
attained
to
some
approven
measure
:
for
,
upon
those
who
had
already
purified
their
souls
,
unto
unfeigned
love
of
the
Brethren
,
the
Apostle
presseth
this
,
See
that
ye
love
one
another
.
8.
It
is
not
every
sort
of
love
to
the
Saints
of
God
that
evidenceth
mortification
,
and
the
indwelling
of
Christs
Spirit
;
but
such
only
,
as
is
without
dissimulation
or
hypocrisie
,
which
is
unfeigned
love
,
such
as
flows
from
holy
principles
,
to
wit
,
respect
to
the
Command
of
Christ
,
and
not
from
respect
to
our
own
credit
or
advantage
only
;
from
desire
of
the
true
good
of
others
,
and
not
from
love
to
our selves
,
which
is
Love
out
of
a
pure
heart
;
and
such
as
breaks
forth
in
real
proofs
,
and
is
continued
toward
others
,
notwithstanding
of
provocations
from
them
,
which
is
,
To
love
one
another
fervently
.
Vers.
23.
Being
born
again
,
not
of
corruptible
seed
,
but
of
incorruptible
,
by
the
Word
of
God
which
liveth
and
abideth
for
ever
.
The
eleventh
motive
,
whereby
the
Apostle
presseth
upon
Believers
the
study
of
holiness
,
(
especially
,
that
branch
of
it
,
which
he
was
last
upon
,
to
wit
,
Love
to
the
Saints
)
is
taken
from
the
excellency
of
their
spiritual
original
:
the
sum
whereof
is
,
That
since
they
had
a
new
life
and
nature
in
their
regeneration
,
wrought
in
them
,
not
by
so
fading
a
cause
of
principle
,
as
that
which
is
the
instrument
of
producing
their
natural
substance
,
but
by
the
Word
of
God
,
which
,
in
the
effects
it
hath
upon
the
Regenerate
,
liveth
and
abideth
for
ever
;
Therefore
the
excellency
of
their
new
nature
,
and
permanency
of
their
spiritual
estate
,
should
move
them
to
walk
suitably
unto
it
;
and
particularly
,
to
live
in
love
with
the
rest
of
their
Fathers
Children
.
Hence
Learn
,
1.
Every
true
Believer
in
Jesus
Christ
,
is
in
some
measure
acquainted
with
a
new
and
second
birth
,
which
is
that
work
of
God
with
sinners
,
whereby
there
is
a
new
spiritual
life
and
nature
communicated
to
them
,
Eph.
2.1
.
and
they
are
brought
through
some
pangs
and
straits
,
arising
from
the
sight
of
their
own
sinfulness
,
and
fear
of
deserved
wrath
,
Act.
2.37
.
out
of
their
darkness
and
bondage
,
(
which
is
natural
to
them
,
and
is
resembled
by
the
state
of
the
child
before
the
birth
)
into
a
state
of
light
,
and
knowledge
of
God
in
Christ
,
2
Cor.
4.6
.
and
freedom
from
the
slavery
of
sin
,
and
subjection
to
wrath
,
Rom.
8.2
.
and
whereby
also
they
are
made
,
in
some
measure
,
to
resemble
their
heavenly
Father
,
and
are
inclined
to
obey
Him
,
and
to
love
Him
,
and
all
His
Children
,
1
Joh.
5.1
.
for
,
this
the
Apostle
makes
a
description
of
true
Believers
,
that
they
are
born
again
.
2.
Our
life
and
nature
,
that
we
have
by
vertue
of
this
second
birth
,
or
regeneration
,
is
far
more
excellent
than
what
we
have
by
the
first
:
our
natural
estate
is
subject
to
corruption
,
and
will
be
shortly
dissolved
;
but
our
spiritual
estate
can
never
fade
:
for
,
though
all
have
immortal
souls
that
are
not
corruptible
,
yet
the
natural
life
and
state
of
all
shall
be
dissolved
,
and
the
eternal
being
of
those
who
are
unacquainted
with
Regeneration
,
and
a
second
birth
,
will
be
but
an
eternal
corruption
,
or
perishing
,
which
should
make
all
long
to
be
acquainted
with
Regeneration
:
for
,
to
lead
us
to
esteem
the
one
above
the
other
,
the
Apostle
commends
the
one
above
the
other
from
the
difference
of
their
seeds
;
Not
of
corruptible
seed
,
but
of
incorruptible
.
3.
Although
the
Word
,
separated
from
the
working
of
the
Spirit
,
can
do
nothing
to
the
regenerating
of
a
sinner
,
Joh.
3.5
.
yet
the
Word
is
the
ordinary
instrument
of
the
Spirit
,
who
makes
use
of
all
the
principal
parts
of
it
in
that
work
;
of
the
Law
,
to
put
the
sinner
in
some
straits
of
the
second
birth
,
through
fear
of
deserved
wrath
;
and
of
the
Gospel
,
to
revive
the
soul
,
and
liberate
it
from
those
fears
;
and
of
the
Law
again
,
to
direct
the
Regenerate
how
to
walk
suitably
to
their
estate
:
for
,
the
Apostle
explains
what
that
incorruptible
seed
is
,
of
which
we
are
born
again
,
to
wit
,
The
Word
of
God
.
4.
Although
there
be
no
life
,
either
formally
,
or
by
way
of
efficiency
,
in
the
letters
or
sound
of
the
words
of
Scripture
;
and
though
that
Word
passeth
with
the
speaking
,
as
any
other
words
do
;
Yet
in
regard
of
the
effects
,
which
through
the
operation
of
the
Spirit
it
hath
upon
sinners
,
such
as
fear
,
and
terror
upon
the
believing
of
the
threatnings
,
Act.
2.37
.
comfort
under
crosses
,
and
quickning
for
duties
upon
the
believing
of
the
promises
,
Psal.
119.50
.
It
is
,
as
the
Apostle
here
calleth
it
,
A
Word
that
liveth
;
and
in
regard
of
the
execution
of
eternal
wrath
upon
them
that
reject
it
,
and
of
the
performance
of
those
everlasting
blessings
,
which
are
promised
in
it
,
to
them
that
receive
and
obey
it
,
it
is
a
Word
that
abideth
for
ever
.
5.
They
who
do
professe
,
and
esteem
themselves
to
be
of
the
number
of
those
who
are
born
again
,
should
,
by
the
consideration
of
their
second
birth
,
be
strongly
moved
to
the
study
of
holiness
,
for
the
honour
of
their
Father
;
and
especially
,
to
live
in
love
with
the
rest
of
their
Fathers
Children
:
for
,
the
Apostle
brings
this
as
a
further
argument
to
the
study
of
holiness
,
(
and
particularly
to
the
study
of
that
branch
of
it
,
which
he
had
pressed
in
the
former
words
,
concerning
mutual
love
amongst
Professours
)
that
they
were
born
again
,
not
of
corruptible
seed
,
but
of
incorruptible
,
by
the
Word
of
God
,
&c.
Vers.
24.
For
all
flesh
is
grasse
,
and
all
the
glory
of
man
,
as
the
flower
of
grasse
:
the
grasse
withereth
,
and
the
flower
thereof
falleth
away
:
25.
But
the
Word
of
the
Lord
endureth
for
ever
.
And
this
is
the
Word
which
by
the
Gospel
is
preached
unto
you
.
The
last
motive
,
whereby
the
Apostle
presseth
upon
Believers
the
study
of
holiness
,
and
constancy
under
sufferings
,
is
taken
from
a
further
commendation
of
the
excellency
of
their
spiritual
estate
,
which
the
Apostle
sets
out
by
comparing
the
same
with
the
best
estate
of
men
naturally
considered
,
with
all
their
ornaments
,
wherein
they
use
to
glory
,
which
is
(
according
to
the
Scripture
,
Isa.
40.6
.
)
like
unto
withering
grasse
,
and
fading
flowers
.
In
the
application
of
which
comparison
,
the
Apostle
insists
upon
his
former
commendation
of
the
Word
(
which
is
the
seed
,
whereby
Believers
are
begotten
)
from
the
perpetuity
of
it
,
to
wit
,
in
the
effects
thereof
upon
them
,
which
might
easily
lead
them
to
judge
of
their
state
accordingly
;
and
applies
this
commendation
of
the
Word
to
that
Doctrine
,
which
was
preached
to
them
by
himself
,
or
others
of
the
Lords
Servants
.
All
which
doth
strongly
presse
his
scope
,
that
therefore
they
should
live
holily
,
and
suffer
chearfully
,
as
became
those
who
were
in
so
excellent
an
estate
.
Hence
Learn
,
1.
Although
it
be
much
in
the
thoughts
and
desires
of
natural
men
,
that
they
might
have
a
perpetual
enjoyment
of
this
life
,
and
the
comforts
of
it
,
Psal.
49.11
.
Yet
themselves
,
and
all
that
they
can
glory
in
,
is
frail
and
fading
,
like
the
grasse
,
and
flowers
of
the
grasse
;
whereupon
they
should
read
their
frailty
and
mortality
,
and
so
be
stirred
up
to
provide
for
a
better
life
,
and
a
more
enduring
substance
than
what
they
have
here
:
for
,
all
flesh
is
as
grasse
,
and
all
the
glory
of
man
as
the
flower
of
grasse
.
2.
Though
every
common
gift
of
God
wherein
men
use
to
glory
,
whether
riches
,
wisdom
,
strength
,
beauty
,
or
the
like
,
be
fading
as
the
grasse
and
flowers
thereof
;
Yet
,
because
mens
credit
,
or
glory
before
the
world
,
is
that
wherein
they
use
to
glory
most
;
and
of
the
perpetuating
whereof
,
they
are
most
strongly
desirous
,
Psal.
49.11
.
The
Lord
hath
put
a
special
fadingness
and
vanity
upon
that
,
and
will
have
it
as
easily
blasted
as
any
other
thing
wherein
men
glory
:
for
,
though
the
glory
of
man
,
here
spoken
of
,
may
be
taken
largely
,
as
comprehending
every
thing
for
which
men
lift
up
themselves
,
and
wherein
they
use
to
glory
,
as
the
word
is
used
,
Mat.
4.8
.
Yet
it
seems
especially
to
point
out
that
honour
and
credit
,
which
men
affect
to
have
before
the
world
;
in
which
signification
it
is
used
,
2
Thess.
2.6
.
the
property
whereof
,
the
Lord
pronounceth
to
be
fadingness
or
withering
;
And
all
the
glory
of
man
,
as
the
flower
of
grasse
.
3.
Though
this
be
a
plain
Truth
,
taught
by
daily
experience
,
and
commonly
acknowledged
,
that
our
natural
estate
with
all
the
ornaments
thereof
,
is
frail
and
fading
;
Yet
,
it
is
not
easie
to
make
this
Truth
take
due
impression
upon
the
hearts
of
men
,
who
are
naturally
unwilling
to
admit
thoughts
of
a
change
,
Amos
6.2
.
Therefore
the
Spirit
of
God
bears
it
in
upon
mens
minds
,
under
the
same
similitude
,
in
very
many
places
of
Scripture
,
Job
14.2
.
Psal.
103.15
.
Isa.
40.6
.
Jam.
1.10
.
and
here
by
many
expressions
;
All
flesh
is
grasse
,
and
all
the
glory
of
man
as
the
flower
of
grasse
:
the
grasse
withereth
,
and
the
flower
thereof
falleth
away
.
4.
The
believing
consideration
of
this
frailty
and
fadingness
of
mens
natural
estate
and
earthly
contentments
,
should
heighten
in
their
hearts
the
esteem
of
that
spiritual
and
better
estate
,
whereunto
by
receiving
the
Gospel
they
may
be
advanced
;
and
should
be
to
them
a
powerful
motive
to
the
study
of
holiness
,
which
will
abide
when
other
things
do
fade
,
1
Joh.
3.9
.
and
especially
,
to
the
study
of
mutual
love
among
themselves
,
(
those
earthly
things
for
which
usually
they
contend
,
Gen.
13.8
.
and
particularly
their
credit
,
the
love
whereof
,
is
often
the
greatest
occasion
of
strife
among
them
,
Luk.
22.24
.
being
so
fading
and
uncertain
;
)
for
,
as
a
commendation
of
the
state
of
the
Regenerate
,
or
motive
to
the
study
of
holiness
,
and
particularly
of
brotherly
love
,
is
this
here
brought
in
,
All
flesh
is
grasse
,
and
all
the
glory
of
man
as
the
flower
of
grasse
:
the
grasse
withereth
,
and
the
flower
thereof
falleth
away
:
But
the
Word
of
the
Lord
endureth
for
ever
.
5.
What
ever
can
be
spoken
to
the
commendation
of
the
Word
,
serves
also
for
the
commendation
of
them
who
have
by
faith
received
it
,
and
are
regenerated
by
it
:
That
which
is
the
seed
and
principle
of
their
spiritual
being
,
their
charter
,
and
right
to
all
their
priviledges
and
inheritance
,
being
excellent
and
worthy
,
their
state
must
needs
be
such
likewise
:
for
,
it
is
clear
the
Apostles
purpose
here
,
is
,
to
commend
the
state
of
the
Regenerate
,
as
far
more
excellent
than
the
best
natural
state
;
and
this
he
esteems
to
be
sufficiently
done
,
by
commending
the
Word
,
from
the
perpetuity
of
it
,
in
opposition
to
the
frail
state
of
men
naturally
considered
,
All
flesh
is
grasse
,
&c.
But
the
Word
of
the
Lord
endureth
for
ever
.
6.
They
who
have
received
a
new
spiritual
life
,
and
so
are
entered
in
a
new
state
,
by
their
receiving
of
the
Word
,
ought
to
fix
in
their
hearts
,
by
frequent
meditations
,
the
perpetuity
of
that
Word
,
in
the
accomplishment
of
the
good
things
promised
therein
,
which
shall
endure
to
them
for
all
eternity
,
that
so
they
may
the
better
see
,
and
be
the
more
affected
with
their
own
blessedness
:
for
,
the
Apostle
,
having
commended
the
Word
from
this
property
of
it
before
,
repeats
it
here
again
,
The
Word
of
the
Lord
endureth
for
ever
.
7.
As
Christs
own
worth
and
excellency
,
is
best
seen
when
He
is
compared
with
other
things
,
which
may
seem
to
have
worth
in
them
,
Cant.
2.3
.
So
the
worth
of
our
spiritual
estate
,
is
best
seen
,
and
most
esteemed
of
by
us
,
when
we
compare
it
with
the
frailty
and
fectlesness
of
the
best
state
on
Earth
beside
:
for
,
to
heighten
Believers
esteem
of
the
one
,
he
compares
it
with
the
other
:
All
flesh
is
grasse
,
&c.
but
the
Word
of
the
Lord
(
and
consequently
their
state
,
who
are
begotten
again
by
the
Word
)
endureth
for
ever
.
8.
What
ever
good
esteem
the
Lord's
People
have
of
the
Word
of
God
in
general
,
they
ought
to
have
the
same
or
the
particular
Messages
that
are
brought
to
them
from
,
or
according
to
that
,
Word
,
by
the
Lord's
Servants
,
who
are
sent
unto
them
;
and
ought
not
to
content
themselves
with
a
high
esteem
of
the
written
Word
,
or
of
the
preaching
thereof
in
the
general
,
in
the
mean
time
having
a
slender
esteem
of
these
portions
of
Truth
,
which
God
carves
out
to
them
by
the
Messengers
whom
He
sends
to
them
:
for
,
the
Apostle
leads
those
to
whom
he
writes
,
to
look
upon
that
commendation
of
the
Word
,
which
Isaiah
had
given
out
before
him
,
as
agreeing
to
the
Word
written
,
and
preached
to
them
by
himself
,
and
others
of
the
Lord's
Servants
in
that
time
:
And
this
is
the
Word
which
by
the
Gospel
is
preached
unto
you
.
9.
Although
the
precepts
and
threatnings
of
the
Word
,
have
their
own
efficiency
as
instruments
in
Gods
hand
,
to
prepare
the
soul
for
the
new
life
,
by
breaking
and
humbling
of
it
,
Act.
2.37
.
Yet
it
is
mainly
the
Gospel
,
or
the
glad
tydings
(
as
the
word
signifies
)
of
free
salvation
through
Jesus
Christ
,
to
all
lost
sinners
,
who
get
grace
to
receive
the
offer
thereof
,
whereby
a
new
life
is
conveyed
to
,
and
increased
,
in
the
soul
,
and
whereby
it
is
brought
into
that
excellent
state
of
Regeneration
:
for
,
the
Apostle
applies
the
commendation
of
the
Word
,
which
is
the
seed
of
Regeneration
,
mainly
to
the
Gospel
;
And
this
is
the
Word
,
which
by
the
Gospel
is
preached
unto
you
.
CHAP.
II.
IN
this
Chapter
,
the
Apostle
goes
on
to
presse
such
duties
of
holiness
,
as
are
most
suitable
for
that
excellent
state
of
the
Regenerate
,
described
in
the
former
.
In
the
first
part
of
it
,
he
exhorts
to
growth
and
progress
in
such
duties
of
holiness
as
concern
all
Christians
in
whatsoever
relation
they
stand
in
the
world
,
as
namely
,
the
study
of
mortification
,
ver.
1.
a
hearty
indrinking
of
the
Doctrine
of
the
Gospel
,
because
their
so
doing
,
is
the
means
of
their
spiritual
growth
,
ver.
2.
It
is
the
way
to
prove
that
they
had
experimentally
tasted
of
the
sweetness
of
Christ's
grace
,
ver.
3.
and
because
by
their
daily
use-making
of
Christ
,
offered
in
the
Gospel
,
they
should
find
an
increase
of
spiritual
life
,
and
fitness
for
every
duty
,
ver.
4
,
5.
and
that
because
the
Scripture
witnesseth
Him
to
be
given
with
the
Father's
good
will
for
a
solid
foundation
of
salvation
and
comfort
to
every
soul
that
flyes
to
Him
,
ver.
6.
Whence
the
Apostle
infers
,
that
Christ
cannot
but
be
very
dear
to
Believers
,
and
that
He
shall
not
be
the
lesse
glorious
that
many
slight
Him
;
who
,
by
their
so
doing
,
shall
only
ruine
themselves
,
and
prove
themselves
Reprobates
,
ver.
7
,
8.
But
as
for
those
whom
he
hath
so
highly
honoured
,
that
they
might
be
forth-coming
for
his
praise
,
who
had
made
so
remarkable
a
change
upon
them
,
ver.
9
10.
Their
great
study
ought
to
be
,
to
keep
up
the
battel
against
their
inward
lusts
,
ver.
11.
and
to
walk
so
as
the
most
wicked
among
whom
they
converse
,
may
be
allured
to
fall
in
love
with
Christianity
,
ver.
12.
In
the
second
part
of
the
Chapter
,
the
Apostle
presseth
such
duties
as
are
suitable
for
Christians
,
considered
under
some
of
their
special
relations
.
And
first
,
he
exhorts
them
,
as
subjects
under
heathen
Rulers
,
to
respect
every
form
of
lawfull
Government
,
whether
in
the
person
of
the
supream
or
inferiour
Magistrate
:
and
this
he
presseth
by
many
arguments
;
First
,
Because
they
should
thereby
evidence
their
respect
to
Gods
Command
.
Secondly
,
Because
Magistrates
are
appointed
of
God
for
so
good
ends
as
he
expresseth
,
ver.
13
,
14.
Thirdly
,
They
should
thereby
silence
their
slanderers
,
ver.
15.
Fourthly
,
Because
otherwise
they
should
abuse
their
Christian
Liberty
unto
licentiousness
.
ver.
16.
And
fifthly
,
Because
other
unquestionable
duties
did
necessarily
infer
this
,
ver.
17.
Secondly
,
He
exhorts
them
as
servants
under
heathen
persecuting
Masters
,
in
which
case
many
Christians
then
were
,
to
carry
themselves
dutifully
toward
such
Masters
,
and
patiently
under
wrongs
from
them
,
whether
they
were
of
the
worst
or
better
sort
,
ver.
18.
and
this
the
Apostle
presseth
to
the
end
of
the
Chapter
,
by
severall
reasons
.
First
,
Because
they
might
expect
a
gracious
reward
from
God
,
if
they
were
put
to
unjust
sufferings
from
men
for
respect
to
his
Commands
,
ver.
19.
Secondly
,
Because
it
would
be
a
disgrace
for
Christianity
,
if
Christians
did
deserve
hard
usage
from
Heathens
for
their
miscarriage
,
ver.
20.
Thirdly
,
Because
they
were
obliged
to
patience
under
the
Crosse
,
by
their
Calling
.
Fourthly
,
Because
Christ
had
suffered
harder
things
for
them
.
Fifthly
,
Because
He
had
cast
them
a
sweet
Copy
of
the
right
way
of
suffering
,
ver.
21.
Sixthly
,
Because
Christ
was
a
most
innocent
sufferer
,
ver.
22.
Seventhly
,
Because
He
was
the
most
patient
.
And
eighthly
,
the
most
confident
,
under
greatest
wrongs
that
ever
was
,
ver.
23.
Ninthly
,
Because
by
His
death
He
hath
purchased
Reconciliation
with
God
.
And
,
tenthly
,
healing
to
all
his
Peoples
wounds
,
especially
for
his
cause
,
ver.
24.
Eleventhly
,
Since
they
who
were
once
in
the
way
to
perdition
,
were
now
brought
to
a
state
of
safety
by
Him
,
ver.
last
.
Therefore
they
ought
patiently
to
suffer
wrongs
in
following
their
duty
to
Him
:
the
pressing
whereof
,
is
the
Apostle's
scope
.
Vers.
1.
Wherefore
laying
aside
all
malice
and
all
guile
,
and
hypocrisies
,
and
envies
,
and
all
evil
speakings
.
THe
Apostle's
scope
,
in
the
first
part
of
this
Chapter
,
being
to
presse
upon
all
Christians
the
study
of
progresse
and
growth
in
holiness
,
as
appears
by
the
second
and
fifth
Verses
,
he
doth
,
in
order
to
this
,
stir
them
up
to
the
battel
against
their
unmortified
corruptions
,
giving
instances
of
such
,
as
are
most
contrary
unto
that
love
of
the
Regenerate
,
one
toward
another
,
which
he
had
prest
before
,
as
an
evidence
of
their
Regeneration
,
Chap.
1.
ver.
22.
and
to
that
hearty
receiving
of
the
Word
which
he
presseth
in
the
following
Verse
,
as
the
principal
means
of
their
growth
in
grace
,
not
excluding
other
evils
,
not
here
mentioned
,
but
leading
them
by
these
to
the
knowledge
of
all
the
rest
,
that
are
unbeseeming
a
regenerate
state
.
Doct.
1.
There
doth
remain
in
the
Children
of
the
Lord
,
not
only
after
their
Regeneration
,
but
even
after
some
progresse
in
mortification
,
many
strong
corruptions
,
and
filthy
frames
or
spirit
,
which
are
left
to
humble
them
,
Rom.
7.24
.
and
to
stir
them
up
to
earnest
imployment
of
Jesus
Christ
,
both
for
mercy
,
and
power
to
subdue
them
,
2
Cor.
12.8
.
for
,
upon
those
whom
the
Apostle
supponed
to
be
not
only
born
again
,
Chap.
1.23
.
but
to
have
attained
to
a
good
degree
of
mortification
,
Chap.
1.
ver.
22.
he
doth
here
presse
that
they
should
lay
aside
malice
,
and
guile
,
and
hypocrisie
,
&c.
2.
Our
corruptions
ought
to
be
renounced
with
detestation
,
as
things
very
noisom
to
be
longer
kept
,
Isa.
30.22
.
and
with
a
purpose
never
to
meddle
with
them
again
,
Hos.
14.8
.
for
,
there
is
a
metaphor
in
the
words
,
taken
from
a
man
putting
off
an
old
suit
of
cloaths
,
full
of
filth
and
vermine
,
which
would
be
both
hurtful
and
disgraceful
to
be
longer
worn
;
Wherefore
laying
aside
all
malice
,
&c.
3.
Even
the
Children
of
the
Lord
are
ready
to
cleave
very
close
to
their
unmortified
corruptions
;
to
forget
the
necessity
of
a
further
,
degree
of
mortification
than
what
they
have
already
attained
unto
;
and
to
entertain
their
corruptions
as
if
they
were
necessary
for
them
;
yea
,
and
to
accompt
them
their
very
ornaments
:
for
,
the
metaphor
in
the
words
is
taken
from
a
man
that
is
unwilling
to
shed
with
his
garments
,
which
,
though
they
be
old
and
full
of
filth
and
vermine
,
yet
he
keeps
them
close
to
him
,
as
his
necessary
ornaments
:
lay
aside
all
malice
,
&c.
4.
Our
Regeneration
,
and
former
progress
in
mortification
,
should
be
so
far
from
making
us
indulgent
to
our
lusts
,
remaining
yet
unmortified
,
that
the
more
clear
we
be
concerning
the
one
,
and
the
further
advanced
in
the
other
,
the
more
are
we
obliged
to
set
against
the
remaining
power
of
those
unmortified
corruptions
,
we
having
now
stronger
obligations
to
sight
against
them
,
greater
strength
for
that
effect
,
and
being
more
ready
to
dishonour
God
by
their
prevailing
,
than
formerly
:
for
,
upon
those
whom
the
Apostle
supponed
to
be
born
again
,
to
know
themselves
Redeemed
Ones
,
and
to
have
purified
their
souls
,
in
the
former
Chapter
,
he
presses
here
the
study
of
mortification
,
with
a
Wherefore
,
laying
aside
,
&c.
5.
Our
new
birth
is
mainly
evidenced
to
us
by
our
opposition
of
,
and
victory
over
those
corruptions
which
stir
in
us
,
contrary
to
that
love
and
duty
which
we
owe
to
our
Brethren
,
the
rest
of
the
Regenerate
Ones
;
our
victory
over
these
being
the
kindly
effect
of
our
victory
in
some
measure
,
over
our
ignorance
of
God
,
Atheism
,
and
unbelief
,
and
such
other
sins
as
are
more
directly
against
the
first
Table
,
1
Joh.
3.2
,
3.
for
,
all
the
particular
evils
here
named
,
are
such
as
relate
mainly
to
our
neighbour
,
as
contrary
to
that
love
and
duty
which
we
owe
to
him
;
and
the
mortification
of
them
is
here
prest
,
as
that
which
should
evidence
our
Regeneration
,
as
appears
by
comparing
the
23.
Verse
of
the
former
Chapter
,
with
this
and
the
Verse
following
:
Being
born
again
,
&c.
Wherefore
,
laying
aside
all
malice
,
&c.
as
new
born
babes
,
&c.
6.
Not
only
is
the
actual
hurting
of
our
neighbour
an
evil
,
unbeseeming
the
Regenerate
Ones
,
but
the
very
intention
of
the
heart
to
harm
him
,
is
such
an
evil
also
;
and
therefore
to
be
mortified
for
intention
to
hurt
out
neighbour
,
is
the
first
evil
,
which
the
Apostle
here
disswades
from
;
laying
aside
malice
,
&c.
7.
The
Lord
takes
notice
of
folks
cunning
conveyances
,
of
their
plots
and
practices
,
which
tend
to
the
prejudice
of
others
;
those
being
more
dangerous
to
the
party
,
and
more
grievous
,
when
discovered
,
or
,
felt
in
their
effects
,
than
more
open
injuries
,
Psal.
55.11
,
12
,
13.
for
,
that
artificial
way
of
hurting
others
,
which
hides
the
hurt
intended
from
the
party
,
is
the
next
evil
the
Apostle
exhorts
to
be
laid
aside
,
as
is
clear
from
the
signification
of
the
original
word
,
guile
.
8.
As
hypocrisie
,
in
the
matters
of
God
,
whereby
Christians
draw
near
Him
with
their
lips
,
while
their
hearts
are
far
from
Him
,
Mat.
15.7
,
8.
and
give
out
themselves
to
be
much
for
Him
,
when
they
are
nothing
so
,
2
Tim.
3.5
.
is
an
evil
very
detestable
to
Him
,
Mat.
23.25
.
So
hypocrisie
in
dealing
with
others
,
whereby
men
in
their
words
and
carriage
behave
themselves
with
seeming
respect
and
love
,
in
the
mean
time
aiming
at
the
disgrace
and
hurt
of
others
,
Psal.
55.21
.
is
a
guilt
unbeseeming
the
Regenerate
,
which
they
should
study
to
mortifie
,
as
they
desire
to
prove
themselves
such
:
for
,
of
both
these
sorts
of
hypocrisies
may
this
third
evil
be
understood
,
which
the
Apostle
exhorts
to
be
laid
aside
;
and
hypocrisies
.
9.
To
be
grieved
and
vexed
at
the
good
of
others
,
their
excellencies
or
preference
before
our selves
,
as
it
is
a
frame
of
spirit
natural
to
all
,
Gal.
5.21
.
and
incident
to
the
Regenerate
,
Jam.
4.5
.
So
it
is
an
evil
very
detestable
to
God
,
Tit.
3.3
.
and
hurtful
to
the
person
in
whom
it
is
,
Prov.
14.30
.
and
therefore
to
be
opposed
,
and
mortified
,
as
most
unbeseeming
the
Regenerate
,
who
should
rejoyce
in
the
welfare
one
of
another
,
as
if
it
were
their
own
,
1
Cor.
12.26
.
for
,
this
is
the
fourth
particular
,
which
the
Apostle
here
exhorts
to
mortifie
;
and
envies
:
which
word
,
signifies
an
evil
,
wasting
them
that
have
it
with
grief
at
others
welfare
.
10.
Evil
speaking
of
others
,
is
th●
fruit
that
grows
upon
malice
,
envy
,
and
other
inward
evils
of
that
kind
,
which
are
clearly
bewrayed
to
be
prevalent
in
the
heart
,
when
there
is
in
the
tongue
much
reviling
,
backbiting
,
contradicting
,
and
other
sorts
of
evil
speakings
,
whereby
the
reputation
of
our
neighbour
is
hurt
:
for
,
as
this
is
here
the
last
in
order
,
so
it
may
be
safely
looked
upon
as
the
effect
,
or
ordinary
consequent
of
the
former
;
laying
aside
all
malice
and
guile
,
and
envies
,
and
evil
speakings
.
11.
However
there
may
be
some
one
sin
,
to
which
the
heart
of
the
Regenerate
is
more
inclined
than
to
others
,
against
which
one
,
they
should
mainly
bend
their
strength
,
Psal.
18.23
.
Yet
,
as
they
desire
to
prove
themselves
Regenerate
,
they
ought
to
oppose
and
mortifie
all
sin
,
considering
that
they
are
weak
before
every
temptation
,
Gal.
6.1
,
3.
and
that
the
root
and
branch
of
every
sin
is
hatefull
to
God
,
and
contrary
to
His
holy
Law
,
as
is
clear
by
Christ's
exposition
of
it
,
Mat.
5
,
and
6.
chap.
for
,
the
Apostle
puts
the
note
of
universality
to
some
of
these
evils
,
and
puts
the
rest
in
the
plural
number
;
laying
aside
all
malice
,
and
guile
,
and
hypocrisies
,
&c
,
12.
There
are
degrees
of
the
strength
of
unmortified
corruption
,
and
several
wayes
how
it
vents
it self
;
so
that
when
one
branch
of
it
is
cut
off
,
and
one
way
how
it
doth
prevail
is
stopped
,
there
are
yet
many
other
branches
of
that
same
sin
to
be
searched
out
,
and
foughten
against
:
for
the
first
two
evils
here
named
have
an
all
with
them
,
importing
,
that
when
one
branch
,
or
degree
of
malice
and
guile
is
laid
aside
,
there
may
be
yet
much
of
them
behind
unmortified
:
And
the
rest
of
the
evils
here
named
,
are
in
the
plural
number
,
importing
,
that
there
are
many
sorts
and
kinds
of
envies
,
and
hypocrisies
,
and
evil
speakings
,
to
be
mortified
in
every
Christian
;
Wherefore
lay
aside
all
malice
,
and
all
guile
,
and
hypocrisies
,
and
envies
,
and
evil
speakings
.
13.
The
right
order
which
Believers
should
keep
in
the
mortifying
of
sin
,
is
to
begin
with
the
inward
root●
there
of
that
are
in
their
hearts
,
so
shall
they
the
more
easily
curb
the
sins
of
the
outward
man
:
for
,
in
this
order
the
Apostle
presseth
this
study
upon
the
Regenerate
,
that
they
should
first
lay
aside
malice
and
guile
,
&c.
and
then
evil
speakings
.
14.
There
is
no
right
receiving
of
the
Word
,
so
as
souls
may
grow
by
it
,
till
first
they
set
about
the
mortifying
and
putting
off
of
such
filthy
frames
of
spirit
as
are
here
named
:
the
Truth
must
be
received
in
love
,
both
to
Christ
and
all
His
People
,
to
which
the
evils
here
named
are
contrary
:
for
,
the
laying
aside
of
them
is
here
pressed
as
a
mean
toward
the
duty
,
held
forth
in
the
following
Verse
:
Wherefore
,
laying
aside
all
malice
,
&c.
desire
the
sincere
milk
of
the
Word
.
Vers.
2.
As
new
born
babes
desire
the
sincere
milk
of
the
Word
,
that
ye
may
grow
thereby
.
The
Apostle
,
having
disswaded
from
those
evils
which
are
great
hinderances
to
the
right
receiving
of
the
Gospel
,
doth
here
,
in
the
next
place
,
exhort
the
Regenerate
to
labor
for
such
a
sharp
edge
upon
their
appetite
after
the
Truths
of
the
Gospel
,
by
which
they
were
begotten
,
and
must
be
nourished
,
as
lively
infants
have
after
the
milk
of
the
mothers
breasts
.
And
this
exhortation
the
Apostle
bears
in
by
three
motives
in
this
Verse
,
taken
from
the
nature
,
and
effects
of
the
Truths
of
the
Gospel
.
1.
That
those
Truths
are
the
sincere
milk
,
that
is
,
most
pure
Truths
,
without
any
mixture
of
falshood
or
error
.
2.
That
they
are
full
of
spiritual
reason
,
and
so
suited
to
the
sanctified
understandings
of
men
and
women
;
for
,
the
Original
may
be
rendred
,
that
rational
milk
.
3.
That
the
greedy
in
drinking
of
them
will
prove
a
principal
mean
of
spiritual
growth
,
and
progress
in
grace
and
comfort
.
Hence
Learn
,
1.
The
Truths
of
the
Gospel
are
to
the
truly
Regenerate
,
what
the
milk
of
the
breasts
is
to
the
young
infant
,
those
being
no
lesse
necessary
,
and
fitted
for
the
cherishing
and
entertaining
of
their
spiritual
life
,
no
lesse
refreshing
and
strengthening
through
Gods
blessing
to
them
,
than
this
is
to
the
new
born
babe
:
for
,
however
the
first
principles
,
or
grounds
of
Religion
,
which
use
to
be
held
forth
in
a
Catechise
,
are
for
their
plainness
,
and
fitness
for
the
weak
,
called
Milk
,
as
contradistinguished
from
more
profound
Truths
,
which
have
the
name
of
strong
meat
,
Heb.
5.13
,
14.
Yet
,
for
the
causes
formerly
mentioned
,
the
whole
word
is
here
called
Milk
,
to
be
much
thirsted-after
by
all
the
Regenerate
:
As
new
born
babes
desire
the
sincere
milk
of
the
Word
.
2.
The
desire
of
a
truly
regenerate
person
after
the
Word
,
will
in
some
measure
resemble
that
desire
after
the
breasts
,
which
is
in
new
born
babes
:
for
,
as
the
best
thing
on
earth
beside
the
breasts
,
cannot
be
satisfactory
to
a
lively
infant
;
as
it
is
most
grieved
for
the
want
thereof
,
most
unwilling
to
shed
with
it
,
and
most
delighted
to
have
it
of
any
other
thing
;
So
is
it
with
the
Regenerate
in
reference
to
the
Word
,
as
is
imported
in
this
exhortation
,
As
new
born
babes
desire
the
sincere
milk
of
the
Word
.
3.
This
desire
of
the
Regenerate
after
the
Word
,
ought
to
extend
it self
to
all
the
parts
thereof
,
every
one
of
these
having
influence
upon
their
spiritual
growth
:
The
discovering
and
threatning
part
of
it
,
serving
them
as
a
glass
wherein
to
see
their
defects
and
spots
,
Rom.
3.20
.
that
so
they
may
be
chased
to
Christ
,
Rom.
10.4
.
The
promises
thereof
being
the
channel
through
which
,
life
,
strength
,
and
transforming
vertue
to
make
them
resemble
their
Lord
,
is
conveyed
to
them
,
2
Pet.
1.4
.
and
the
precepts
and
directions
thereof
,
serving
as
a
Lamp
to
direct
them
in
their
christian
course
,
Psal.
119.105
.
for
,
here
the
Word
indefinitly
,
without
restriction
to
one
part
of
it
more
than
another
,
is
by
the
Apostle
held
forth
as
the
object
of
this
desire
of
the
Regenerate
;
desire
the
sincere
milk
of
the
Word
.
4.
This
desire
of
the
Word
,
formerly
described
,
is
a
clear
evidence
of
Regeneration
,
and
a
new
nature
;
no
sooner
is
a
sinner
born
again
by
the
vertue
of
the
Spirit
working
with
the
Word
,
but
as
soon
is
there
a
kindly
appetite
after
the
Word
wrought
in
the
sinners
heart
,
even
as
the
infant
presently
after
the
birth
,
doth
evidence
some
inclination
and
desire
after
the
breasts
:
for
,
the
Apostle
,
having
asserted
their
new
birth
,
Chap.
1.
ver.
23.
doth
here
put
them
to
evidence
it
:
As
new
born
babes
desire
the
sincere
milk
of
the
Word
.
5.
There
is
nothing
in
the
Word
of
the
Lord
to
deceive
any
that
get
grace
to
receive
it
by
Faith
,
and
walk
by
it
,
there
being
no
mixture
of
Error
with
the
Truths
therein
delivered
,
or
of
falshood
,
either
in
the
promises
,
threatnings
,
or
predictions
thereof
:
and
therefore
Ministers
in
handling
of
it
,
should
keep
it
free
of
the
mixture
of
their
own
inventions
and
passions
;
and
People
should
love
it
,
and
rest
upon
it
,
because
it
is
the
sincere
milk
of
the
Word
,
or
,
as
the
Original
is
,
the
Word
without
guile
,
or
mixture
of
any
thing
that
deceives
.
6.
Although
natural
reason
of
it self
,
except
it
be
elevated
above
it self
,
and
enlightened
by
the
Lord
,
cannot
comprehend
the
Truths
revealed
in
the
Gospel
,
nor
look
upon
them
as
reasonable
,
1
Cor.
1.18
,
23.
and
2.14
.
Yet
all
of
them
are
most
reasonable
in
themselves
,
and
cannot
but
be
acknowledged
to
be
such
,
by
all
that
have
the
use
of
sanctified
reason
,
when
they
consider
what
subjection
and
credit
,
we
owe
to
Him
of
whom
we
have
our
being
;
when
they
compare
His
Precepts
and
Commands
,
with
His
Promises
of
furniture
for
obedience
,
and
of
a
gracious
reward
thereof
;
and
when
they
consider
how
Justice
and
Mercy
are
agreed
,
Righteousness
and
Peace
do
kisse
each
other
,
in
that
way
of
Salvation
which
is
devised
through
Christ
incarnate
;
and
that
neither
these
Truths
,
nor
any
other
in
Scripture
,
are
contrary
to
pure
natural
reason
,
though
some
of
them
be
far
above
the
reach
of
it
:
for
,
this
Text
may
be
translated
(
as
the
like
word
is
,
Rom.
12.
—
1.
)
desire
that
rational
and
sincere
milk
.
7.
There
are
none
of
the
Children
of
the
Lord
so
far
advanced
in
knowledge
,
grace
or
holiness
,
as
that
they
ought
to
be
satisfied
with
their
measure
,
but
ought
still
to
aspire
toward
a
further
degree
of
growth
,
both
downward
in
humility
,
2
Sam.
6.22
.
and
stability
,
Col.
2.7
.
and
abroad
in
publick-mindedness
,
kything
it self
in
real
endeavours
after
the
salvation
and
comfort
of
others
,
Hos.
14.5
,
6
,
7.
and
upward
in
joy
and
praise
,
Psal.
71.14
.
for
,
upon
those
who
were
already
far
advanced
in
grace
,
Chap.
1.
ver.
22
,
23.
is
growth
here
pressed
;
desire
the
sincere
milk
of
the
Word
,
that
ye
may
grow
.
8.
According
to
the
strength
of
our
desires
after
,
and
greedy
in-drinking
of
the
Word
by
application
and
use
making
thereof
,
so
will
be
our
growth
in
grace
and
holiness
:
They
cannot
but
be
under
a
great
decay
in
both
,
who
have
lost
their
appetite
after
the
Gospel
:
for
,
this
desire
after
the
Word
,
is
here
prest
by
the
Apostle
,
as
a
mean
of
growth
;
desire
the
sincere
milk
,
that
ye
may
grow
thereby
.
Vers.
3.
If
so
be
ye
have
tasted
that
the
Lord
is
gracious
.
The
fourth
motive
to
sharpen
their
appetite
after
the
Word
,
is
,
That
if
they
did
greedily
drink
it
in
,
that
they
might
grow
by
it
,
their
so
doing
should
prove
to
them
the
reality
of
any
experience
they
seemed
unto
themselves
to
have
of
the
graciousness
or
sweetness
of
the
Lord
to
them
:
of
which
,
whosoever
gets
a
tast
,
they
cannot
but
thirst
earnestly
after
more
of
it
through
the
Word
;
and
they
who
do
not
so
thirst
,
cannot
conclude
they
have
tasted
thereof
.
And
therefore
an
eager
appetite
after
the
Word
is
to
be
laboured
for
.
Hence
Learn
,
1.
The
Lord
Jesus
Christ
,
whom
Believers
seek
and
serve
,
hath
in
Him
every
thing
that
may
be
usefull
and
sweet
for
them
,
and
a
strong
bensel
in
his
heart
to
let
out
the
same
to
them
;
whereof
he
hath
given
abundant
proof
,
in
providing
such
a
remedy
for
lost
sinners
,
as
Himself
to
die
for
them
,
Tit.
3.4
,
&c.
in
His
daily
pardoning
of
their
daily
failings
,
Isa.
55.7
.
in
His
succouring
of
them
under
their
extremities
,
Heb.
2.18
.
and
in
His
waiting
the
fittest
opportunity
for
proving
Himself
to
be
such
a
one
to
them
,
Isa.
50.18
.
for
,
all
these
,
and
much
more
,
are
in
this
attribute
of
His
,
as
the
Scriptures
cited
,
which
do
expresse
the
effects
of
His
graciousness
,
do
make
clear
:
and
therefore
it
cannot
but
be
sweet
to
all
that
ever
have
tasted
how
gracious
the
Lord
is
.
2.
Although
all
that
are
in
the
world
,
do
,
in
some
sense
,
tast
of
the
goodness
of
God
,
Psal.
145.9
.
Yet
only
His
own
Elect
and
Regenerate
Ones
tast
of
His
graciousness
,
as
it
is
manifested
in
the
forementioned
effects
thereof
:
for
,
it
is
only
the
Regenerate
,
who
are
supponed
here
to
have
tasted
how
gracious
the
Lord
is
.
3.
Although
the
way
of
Believers
partaking
and
feeling
of
this
graciousness
,
or
sweetness
of
the
Lord
,
be
spiritual
,
arising
in
their
hearts
from
their
exercising
of
their
Faith
in
God
,
as
favourable
to
them
through
Christ
,
Rom.
5.1
,
2.
Yet
it
is
no
lesse
real
and
certain
,
then
that
which
is
by
any
of
the
outward
senses
closing
with
,
and
delighting
in
,
their
proper
objects
.
Therefore
as
it
is
elswhere
in
Scripture
set
forth
by
smelling
,
Psal.
45.8
.
and
by
seeing
,
Isa.
45.25
.
So
here
(
as
also
Psal.
34.8
.
)
by
tasting
;
If
so
be
ye
have
tasted
how
gracious
the
Lord
is
.
4.
All
that
Believers
get
of
Christ
in
this
life
,
is
,
in
comparison
of
that
full
enjoyment
of
Him
,
which
they
shall
have
in
the
life
to
come
,
but
a
tast
,
a
sparing
measure
to
sharpen
appetite
after
more
:
for
,
so
it
is
here
called
a
tasting
how
gracious
the
Lord
is
.
5.
That
which
proves
our
tasts
of
Christ's
sweetness
to
be
kindly
,
and
proper
to
the
Regenerate
,
is
,
that
thereby
our
inward
and
beloved
lusts
are
weakened
,
and
we
are
made
to
lay
them
aside
,
and
to
loath
them
,
and
our
desires
after
the
Word
are
more
sharpened
;
by
which
the
sweet
feelings
of
the
Regenerate
are
differenced
from
those
which
hypocrites
may
have
,
which
have
no
such
concommitants
,
Heb.
6.4
.
for
,
by
considering
the
connexion
of
this
Verse
with
the
former
two
,
it
appears
the
Apostle
hath
prest
mortification
of
sin
,
and
desire
after
the
Word
for
growth
,
as
things
which
could
not
but
be
in
them
,
if
so
be
they
had
tasted
how
gracious
the
Lord
is
.
6.
All
those
tasts
of
the
graciousness
and
sweetness
of
Christ
,
which
the
Saints
may
expect
in
this
life
,
are
to
be
looked
for
in
,
and
through
the
Word
:
for
,
while
he
makes
their
former
tasts
of
that
kind
,
an
argument
to
sharpen
their
desires
after
the
Word
,
he
doth
clearly
import
,
that
both
their
former
tasts
of
that
sort
,
had
been
through
the
Word
,
and
that
more
of
these
tasts
were
to
be
found
the
same
way
,
and
no
way
else
:
desire
the
sincere
milk
,
&c.
if
so
be
ye
have
tasted
that
the
Lord
is
gracious
:
and
so
would
desire
to
tast
more
of
that
sort
.
7.
All
the
former
experiences
we
have
had
of
the
graciousness
and
sweetness
of
Christ
,
should
sharpen
and
put
an
edge
upon
our
desires
after
more
of
that
sort
,
and
after
the
Word
,
through
which
those
experiences
are
conveyed
:
for
,
to
quicken
their
appetite
after
the
Word
,
through
which
the
Lord's
People
tast
of
His
sweetness
,
he
mentions
their
former
tasts
here
;
If
so
be
ye
have
tasted
than
the
Lord
is
gracious
.
Vers.
4.
To
whom
coming
,
as
unto
a
living
stone
,
disallowed
indeed
of
men
,
but
chosen
of
God
,
and
precious
,
5.
Ye
also
as
lively
stones
,
are
built
up
a
spiritual
house
,
a
holy
Priesthood
,
to
offer
up
spiritual
sacrifices
,
acceptable
unto
God
by
Jesus
Christ
.
Here
is
the
fifth
motive
to
the
hearty
receiving
of
the
Word
,
taken
from
the
great
advantage
of
daily
closing
with
Jesus
Christ
offered
therein
:
and
this
advantage
the
Apostle
sets
forth
in
several
branches
;
as
first
,
That
Christ
should
prove
Himself
a
living
;
and
,
secondly
,
a
solid
foundation
,
to
such
as
by
Faith
build
themselves
upon
Him
.
Thirdly
,
That
however
the
most
part
of
men
reject
Him
as
unworthy
to
be
their
choice
,
yet
is
He
the
Father's
choice
,
and
,
as
our
Mediatour
,
in
high
esteem
with
Him
,
and
therefore
worthy
to
be
our
choice
,
and
daily
to
be
made
use
of
,
ver.
4.
Fourthly
,
That
they
who
do
close
with
Him
,
as
the
Gospel
offers
Him
,
shall
be
made
in
some
measure
conform
to
Him
in
spiritual
life
and
stability
.
Fifthly
,
That
their
union
with
Christ
,
and
the
rest
of
the
Saints
,
should
be
growing
more
and
more
strait
.
Sixthly
,
That
so
they
should
be
made
fit
for
entertaining
communion
with
Himself
,
dwelling
in
them
by
his
Spirit
,
as
in
his
spiritual
Temple
.
And
seventhly
,
That
by
their
so
doing
,
they
should
prove
themselves
to
be
a
People
consecrated
to
the
Lord
(
as
the
Priests
were
of
old
)
to
offer
up
their
prayers
,
praises
,
and
other
parts
of
their
Worship
,
which
Christ
,
to
whom
they
are
dayly
coming
,
doth
make
well-pleasing
to
the
Father
,
ver.
5.
From
ver.
4.
Learn
,
1.
With
how
much
greater
desire
we
do
receive
the
Truths
of
the
Gospel
,
by
so
much
the
more
do
we
come
nearer
to
Jesus
Christ
offered
therein
,
to
enjoy
a
comfortable
communion
with
Him
,
and
to
partake
of
the
benefits
purchased
by
Him
:
for
,
if
we
observe
the
current
of
the
Apostle's
speech
,
we
may
see
that
in
stead
of
shewing
the
advantages
of
receiving
the
Gospel
,
he
shews
the
advantages
of
closing
with
Jesus
Christ
,
offered
therein
,
importing
these
two
to
be
one
;
To
whom
coming
,
as
unto
a
living
stone
.
2.
It
is
not
enough
that
sinners
once
come
to
Christ
for
life
,
and
do
close
with
Him
,
as
the
Word
offers
Him
to
them
;
but
they
must
make
a
trade
,
and
a
life
of
coming
to
Him
,
daily
renewing
and
strengthening
the
acts
of
their
Faith
in
Him
,
for
pardon
and
furniture
for
every
thing
they
have
to
do
,
there
being
much
distance
still
remaining
betwixt
Him
and
the
best
while
they
are
here
,
2
Cor.
5.8
.
Ps.
73.28
.
and
still
a
nearer
communion
with
Him
attainable
,
Philip.
3.13
.
for
,
coming
to
Christ
,
which
in
Scripture
is
believing
in
Him
,
Joh.
6.35
.
is
here
prest
upon
those
who
had
believed
in
Him
before
,
and
that
by
such
a
word
in
the
present
time
,
as
signifies
the
continuation
and
renewing
of
the
acts
of
Faith
:
To
whom
coming
,
&c.
3.
There
is
no
growth
in
grace
or
holiness
,
nor
in
ability
to
oppose
our
corruptions
,
except
we
be
thus
coming
frequently
to
Jesus
Christ
,
in
whom
the
fulness
of
grace
is
,
Col.
1.19
.
and
who
is
both
our
righteousness
,
and
our
strength
for
all
we
have
to
do
,
Isa.
45.24
.
for
,
this
coming
to
Christ
here
prest
,
may
be
looked
upon
as
the
mean
of
growth
in
mortification
and
every
grace
,
as
is
clear
by
comparing
this
,
to
whom
coming
,
&c.
with
what
goeth
before
,
and
follows
after
.
4.
All
that
come
to
Jesus
Christ
shall
find
Him
a
solid
foundation
to
rest
upon
,
able
to
bear
them
and
all
their
burdens
,
constant
in
His
love
to
them
,
and
in
the
fulfilling
of
all
His
undertakings
;
and
as
such
,
He
is
daily
to
be
closed
with
:
for
,
for
these
and
the
like
causes
,
He
is
here
set
forth
,
as
the
object
of
Faith
,
under
the
similitude
of
a
stone
,
5.
Christ
is
a
living
foundation
for
sinners
to
build
themselves
upon
,
having
life
in
Himself
essentially
,
Joh.
5.26
.
and
communicating
life
spiritual
and
eternal
,
to
every
soul
that
closes
with
Him
,
1
Joh.
5.12
.
for
,
so
also
is
he
here
proposed
,
as
the
object
of
saving
Faith
,
to
whom
coming
,
as
unto
a
living
stone
.
6.
Felt
deadness
should
not
keep
any
soul
back
from
Jesus
Christ
,
who
see
need
of
life
from
Him
,
and
hazard
of
eternal
death
without
Him
,
it
being
impossible
to
attain
to
spiritual
or
eternal
life
but
by
closing
with
Him
,
Joh.
6.51
.
for
,
coming
to
Him
,
as
to
a
living
stone
,
imports
,
that
the
desire
of
life
,
should
draw
souls
that
do
find
much
deadness
spiritual
,
and
do
fear
death
eternal
to
Him
;
To
whom
coming
,
as
to
a
living
stone
.
7.
There
is
not
another
rock
or
foundation-stone
,
whereupon
the
Church
or
any
true
Member
thereof
,
can
be
built
,
but
Jesus
Christ
himself
.
The
Prophets
and
Apostles
,
are
only
called
the
foundation
,
Eph.
2.20
.
in
so
far
as
they
hold
out
,
in
their
Doctrine
,
this
living
foundation
:
and
this
Apostle
,
by
that
Rock
,
whereupon
Christ
said
He
would
build
His
Church
,
Mat.
16.18
.
did
not
understand
himself
,
or
his
successours
,
(
though
never
so
faithfull
Ministers
)
but
Jesus
Christ
Himself
,
whom
he
had
a
little
before
confessed
to
be
this
living
stone
:
and
therefore
he
thus
holds
Him
forth
here
;
To
whom
coming
,
as
unto
a
living
stone
.
8.
Though
Christ
be
a
solid
and
living
foundation
for
sinners
to
rest
upon
,
Yet
is
He
rejected
by
the
most
part
of
men
,
as
unworthy
to
be
their
choice
,
He
having
little
outward
glory
to
draw
hearts
toward
Him
,
Isa.
53.2
.
and
all
men
being
naturally
blind
concerning
His
spiritual
excellency
,
2
Cor.
4.4
.
and
their
own
need
of
Him
,
Rev.
3.17
.
and
there
being
but
a
very
few
,
in
comparison
of
the
rest
,
that
are
given
unto
Him
,
to
be
saved
by
Him
,
Job
.
12.39
.
therefore
is
it
that
He
is
disallowed
indeed
of
men
.
9.
Others
rejecting
of
Christ
,
should
be
so
far
from
discouraging
His
own
to
close
with
Him
,
and
make
use
of
Him
,
that
by
the
contrary
,
it
should
move
them
to
a
more
hearty
and
frequent
closing
with
Him
,
being
confident
that
He
shall
deal
the
better
with
them
,
that
they
are
not
hindered
or
discouraged
by
the
example
of
rejecters
,
from
closing
with
Him
:
for
,
even
this
may
be
also
looked
upon
,
as
having
the
strength
of
an
argument
to
move
those
who
have
hitherto
been
strangers
to
Christ
,
to
come
now
to
Him
;
and
those
who
are
near
,
to
come
yet
nearer
,
that
He
is
disallowed
indeed
of
men
.
10.
Christ
is
disallowed
,
when
he
is
not
fled
to
,
and
made
use
of
,
for
that
life
and
rest
,
and
other
advantages
to
be
had
in
Him
:
for
,
in
opposition
to
Believers
coming
to
Him
,
and
use-making
of
Him
,
He
is
said
to
be
disallowed
indeed
of
men
.
11.
Jesus
Christ
,
not
only
as
He
is
God
,
but
as
He
is
our
Mediatour
,
is
,
and
hath
been
from
eternity
,
Prov.
8.30
.
the
Father's
choice
and
delight
,
in
highest
esteem
with
Him
;
which
is
evidenced
by
the
Father's
giving
all
things
into
His
hand
for
our
good
,
Mat.
11.27
.
and
all
for
that
very
end
,
that
He
may
be
honourable
in
our
esteem
,
Joh.
5.23
.
by
His
hearing
of
Him
as
our
Intercessour
in
all
His
petitions
,
Joh.
11.42
.
and
hearing
all
our
lawfull
desires
for
His
sake
,
Joh.
16.23
.
and
by
the
unspeakable
terrour
which
He
will
manifest
against
rejecters
of
Him
,
beyond
what
other
sinners
shall
find
,
Heb.
10.28
,
29.
All
which
do
prove
,
that
as
our
Mediatour
,
He
is
most
dear
and
precious
to
the
Father
,
and
worthy
is
He
to
be
so
,
there
being
none
in
heaven
or
in
earth
fit
for
that
work
of
Redemption
but
He
,
Rev.
5.4
,
5.
Therefore
is
He
chosen
of
God
,
and
precious
.
12.
The
Father
's
high
esteem
of
,
and
delighting
in
,
the
Mediatour
Christ
,
should
move
sinners
to
come
to
Him
,
to
choose
Him
for
their
portion
,
and
to
delight
in
Him
,
being
confident
that
their
so
doing
cannot
but
be
well-pleasing
to
the
Father
,
who
hath
chosen
Him
that
He
may
welcom
sinners
,
and
hath
fitted
Him
to
be
all
things
to
them
that
may
contribute
for
their
blessedness
,
1
Cor.
1.30
.
for
,
this
is
a
motive
of
coming
to
Him
,
that
He
is
chosen
of
God
,
and
precious
.
From
ver.
5.
Learn
,
1.
Christ's
way
of
engaging
the
hearts
of
His
own
to
a
daily
use-making
of
Him
,
is
by
proposing
to
them
,
in
His
Word
,
the
sweet
advantages
,
and
rich
priviledges
,
which
they
shall
have
by
their
so
doing
:
with
the
consideration
whereof
,
he
allows
them
to
move
their
own
hearts
to
perseverance
in
that
exercise
:
for
,
this
Verse
doth
contain
a
bundle
of
advantages
and
priviledges
,
that
souls
have
by
daily
use-making
of
Christ
,
branched
out
to
move
them
thereunto
,
to
wit
,
That
by
their
coming
to
Him
,
as
to
a
living
stone
,
they
also
as
lively
stones
are
built
up
a
spiritual
house
,
&c.
2.
Every
renewed
act
of
Faith
,
closing
with
Christ
,
as
the
Scripture
holds
Him
forth
,
doth
draw
from
Christ
some
new
increase
of
spiritual
life
,
whereby
the
soul
is
made
more
sensible
of
sin
,
hath
more
appetite
after
Christ
and
His
Truth
,
and
more
activity
in
duties
that
may
honour
Him
;
all
which
,
are
effects
of
spiritual
life
,
and
resemblances
betwixt
it
and
the
natural
life
:
for
,
this
is
here
made
a
prevailing
motive
to
that
coming
to
Christ
,
which
is
recommended
to
sinners
in
the
former
Verse
,
that
they
who
did
so
,
should
be
made
lively
stones
,
which
must
be
understood
of
an
increase
of
spiritual
life
,
it
being
spoken
to
them
,
who
are
supposed
before
to
have
been
born
again
.
3.
Even
as
Believers
are
holden
throng
in
daily
employing
,
and
use-making
of
Christ
,
so
do
they
make
progress
in
grace
and
holiness
,
so
do
they
also
become
solid
,
and
fixed
in
their
understanding
of
the
Truth
,
that
they
may
not
be
carried
about
with
every
wind
of
doctrine
,
constant
in
their
love
to
Christ
,
and
in
their
believing
of
His
love
to
them
,
and
established
in
their
walking
like
unto
His
Truths
:
for
,
in
opposition
to
the
unsetledness
of
mis-believers
,
and
of
them
who
do
not
live
in
the
daily
imploying
of
Christ
,
but
rest
upon
their
measures
received
,
those
that
are
daily
coming
to
Him
,
are
here
said
to
be
lively
stones
,
built
up
,
&c.
importing
,
beside
their
progress
,
a
state
of
stability
and
fixedness
,
which
they
attain
to
by
their
so
doing
.
4.
The
lively
and
frequent
exercise
of
Faith
,
draweth
vertue
from
Christ
to
make
the
Believer
resemble
Him
in
those
communicable
perfections
of
His
,
wherewith
the
Scripture
holds
Him
forth
adorned
,
and
to
be
closed
with
by
sinners
,
so
that
under
whatsoever
consideration
of
Christ
held
forth
in
Scripture
,
sinners
do
close
with
Him
,
they
are
thereby
in
some
measure
changed
to
some
likeness
with
Him
in
that
consideration
:
if
the
unclean
soul
close
with
Him
,
offered
under
the
consideration
of
a
fountain
,
it
becomes
in
some
measure
like
Him
in
purity
and
holinesse
;
if
the
dead
sinner
receive
Him
,
offered
as
life
,
he
becomes
to
live
like
Him
;
if
the
unstable
soul
come
to
Him
,
as
the
foundation-stone
,
it
grows
stable
as
a
stone
:
and
so
of
every
consideration
,
under
which
Christ
offered
in
the
Word
is
closed
with
:
for
,
He
being
before
proposed
under
the
consideration
of
a
living
stone
,
as
the
object
of
Faith
to
be
closed
with
,
the
Apostle
here
affirms
,
that
they
who
did
so
close
with
Him
,
should
find
that
by
their
so
doing
,
they
also
as
lively
stones
should
be
built
up
.
5.
Those
souls
,
who
may
expect
that
the
Lord
will
keep
communion
with
them
,
and
dwell
familiarly
in
them
,
as
in
His
House
,
must
labour
to
be
made
spiritual
,
in
their
minds
enlightened
,
and
elevated
to
discern
things
spiritual
,
which
the
natural
man
cannot
do
,
1
Cor.
2.14
,
15.
Pro.
8.12
.
in
their
affections
humbled
in
the
sense
of
their
unworthiness
and
sinfulness
,
Isa.
57.15
.
confident
of
their
acceptation
with
God
through
Christ
,
Heb.
6.3
.
chearfull
in
Him
as
reconciled
to
them
,
Psal.
22.3
.
loathing
sin
,
and
loving
holiness
,
2
Cor.
6.16
.
&c.
and
all
persons
that
are
holy
,
1
Joh.
4.16
.
All
which
the
Scriptures
cited
make
clear
to
be
parts
of
a
spiritual
frame
,
which
is
to
be
studied
by
all
those
who
may
expect
the
Lord
to
dwell
in
them
,
as
in
His
House
:
for
,
Believers
,
in
order
to
their
enjoying
of
fellowship
with
Christ
,
are
here
said
to
be
built
up
a
spiritual
house
.
6.
The
more
heartily
and
frequently
sinners
flee
to
,
and
make
use
of
,
Jesus
Christ
,
as
the
Gospel
offers
Him
,
the
more
fit
are
they
to
be
an
habitation
for
Him
to
dwell
in
,
and
the
more
familiarly
will
He
converse
with
them
;
and
that
because
the
only
way
to
attain
to
,
and
grow
in
,
a
spiritual
frame
,
which
makes
sinners
a
fit
habitation
for
the
Lord
to
dwell
in
,
is
to
be
daily
flying
to
,
and
making
use
of
Jesus
Christ
,
who
gives
the
Spirit
for
working
of
that
frame
,
2
Cor.
3.18
.
for
,
Believers
by
coming
to
Him
,
ver.
4.
are
here
said
to
be
built
up
a
spiritual
house
.
7.
Near
union
with
Jesus
Christ
and
daily
use-making
of
Him
by
Faith
,
is
the
best
way
to
make
the
Saints
one
among
themselves
:
the
division
,
difference
of
judgment
,
and
alienation
of
affection
among
them
proves
one
or
other
,
or
all
of
them
to
be
at
a
distance
from
Him
:
for
,
while
the
Apostle
saith
,
To
whom
coming
,
&c.
Ye
are
built
up
a
spiritual
house
,
he
doth
import
,
That
Believers
by
their
closing
with
,
and
use-making
of
Jesus
Christ
,
are
as
closely
united
one
of
them
to
another
,
as
the
stones
of
a
building
are
.
3.
Every
particular
Believer
should
esteem
himself
a
part
of
the
Church
universal
,
which
maketh
up
one
house
to
God
,
1
Tim.
3.15
.
and
so
should
seek
the
good
thereof
,
Psal.
122.9
.
and
sympathize
with
the
sufferings
of
the
whole
,
or
any
member
thereof
,
1
Cor.
12.25
,
26.
seing
they
are
built
up
,
(
to
wit
,
in
the
universal
Church
,
with
the
rest
of
the
members
thereof
)
a
spiritual
house
.
9.
Although
the
most
eminent
Believers
may
not
take
upon
them
any
part
of
the
Ministerial
Office
,
without
a
lawful
and
orderly
calling
thereunto
,
Rom.
10.15
.
Heb.
5
4.
yet
all
Professours
of
Christianity
,
do
in
some
respects
resemble
the
Priests
under
the
Law
,
in
so
far
as
they
are
separated
by
the
Lord
from
all
the
rest
of
the
world
;
and
true
Believers
among
them
do
receive
that
unction
from
the
Lord
,
to
wit
,
His
holy
Spirit
,
1
Joh.
2.20
.
which
was
signified
by
that
oyl
wherewith
the
Priests
were
anointed
,
Exod.
28.41
.
and
have
their
service
accepted
,
while
others
are
rejected
,
Prov.
15.8
.
in
which
respects
they
are
here
called
,
An
holy
Priesthood
.
10.
Although
internal
,
or
real
holiness
be
not
the
necessary
qualification
,
which
maketh
one
a
member
of
the
visible
Church
,
Act.
8.13
.
Joh.
15.2
.
Yet
is
it
the
duty
of
all
to
study
that
holiness
,
and
the
mark
of
all
the
true
and
lively
members
of
the
Church
to
be
endued
therewith
:
therefore
they
are
here
called
,
A
holy
Priesthood
.
11.
The
great
imployment
of
Believers
in
Jesus
Christ
,
is
,
to
offer
sacrifices
to
God
,
not
typical
,
which
are
now
abolished
by
Christ
,
Heb.
10.1
.
&c.
nor
expiatory
,
which
Christ
alone
hath
once
offered
,
never
to
be
repeated
,
Heb.
7.27
.
but
gratulatory
,
in
testimony
of
their
thankfulness
to
Him
,
for
that
sacrifice
of
Himself
for
them
,
such
as
the
sacrifice
of
themselves
for
His
service
,
Rom.
12.1
.
their
penitent
and
humble
supplications
,
Psal.
51.17
.
and
141.2
.
their
praises
,
Heb.
13.15
.
and
their
charity
to
his
Saints
,
Philip.
4.18
.
These
and
the
like
are
they
to
ofter
,
who
are
a
holy
Priesthood
to
offer
up
spiritual
sacrifices
.
12.
What
ever
sacrifices
of
this
sort
Believers
offer
up
to
God
,
they
must
be
spiritual
,
done
from
a
spiritual
principle
,
a
new
nature
,
Ezek.
36.26
,
27.
upon
spiritual
furniture
,
the
strength
of
Christ
,
Philip.
4.13
.
and
for
a
spiritual
end
,
the
glory
of
Christ
,
1
Cor.
10.31
.
In
which
and
the
like
respects
,
they
are
here
called
spiritual
sacrifices
.
13.
Such
spiritual
sacrifices
as
Believers
offer
up
to
God
,
are
well-pleasing
to
Him
,
not
for
any
worth
that
is
in
them
,
Isa.
64.6
.
or
advantage
they
can
be
to
Him
,
Psal.
16.2
.
Act.
17.25
.
But
because
they
are
presented
to
God
by
Jesus
Christ
,
who
taketh
away
the
iniquity
of
their
holy
things
,
Exod.
28.38
.
and
doth
perfume
their
service
with
the
incense
of
his
merits
,
Rev.
8.3
.
Therefore
are
their
sacrifices
acceptable
to
God
by
Jesus
Christ
.
Vers.
6.
Wherefore
it
is
contained
in
the
Scripture
,
Behold
,
I
lay
in
Sion
a
chief
corner-stone
,
elect
,
precious
;
and
be
that
believeth
on
Him
shall
not
he
confounded
.
The
Apostle
doth
confirm
his
former
Doctrine
,
concerning
the
usefulness
and
excellency
of
Jesus
Christ
for
the
Church
and
Believers
in
Him
,
by
a
testimony
of
Scripture
,
which
(
though
no
particular
place
be
here
cited
)
is
to
be
found
,
Isa.
28.16
.
And
withall
,
he
adds
two
further
arguments
to
move
them
to
that
hearty
receiving
of
the
Gospel
,
and
use-making
of
Christ
offered
in
it
,
which
he
hath
prest
in
the
former
words
:
The
one
is
,
That
we
have
Jesus
Christ
,
who
is
the
Father's
choice
,
and
highly
esteemed
by
Him
,
with
the
Father's
great
good
will
,
laid
in
the
Church
as
the
foundation
,
and
chief
corner-stone
thereof
,
for
every
soul
to
flee
to
,
and
rest
upon
.
The
other
is
,
That
whosoever
betake
themselves
to
Him
by
Faith
,
shall
never
need
to
be
ashamed
of
their
so
doing
.
Hence
Learn
,
1.
The
Ministers
of
Christ
ought
to
have
the
written
Word
so
richly
dwelling
in
them
,
that
they
may
be
able
to
confirm
every
Truth
they
deliver
from
that
Word
;
and
the
Lord's
People
ought
to
be
so
well
acquainted
with
the
same
,
that
though
Ministers
do
not
spend
time
to
cite
particularly
every
Chapter
and
Verse
,
where
every
passage
they
bring
forth
is
to
be
found
,
they
may
notwithstanding
,
upon
the
hearing
of
it
,
faithfully
and
for
the
substance
repeated
to
them
,
acknowledge
and
receive
the
same
for
the
Lord's
mind
:
for
,
even
the
Apostle
here
,
as
frequently
elswhere
,
doth
confirm
his
Doctrine
by
Scripture
;
and
yet
,
supponing
those
to
whom
he
writes
well
acquainted
,
at
least
with
the
letter
thereof
,
he
doth
not
condescend
upon
the
particular
place
,
judging
it
sufficient
to
say
,
Wherefore
it
is
contained
in
the
Scripture
,
Behold
,
I
lay
,
&c.
2.
True
Faith
can
have
solid
footing
no
where
but
upon
the
written
Word
of
God
,
nor
should
any
of
the
Lord's
People
be
satisfied
with
the
most
pleasant
notions
about
Christ
Jesus
,
till
they
see
them
grounded
upon
,
and
drawn
from
,
that
Word
:
therfore
the
Apostle
,
having
in
the
former
words
commended
Christ
,
as
the
object
of
saving
Faith
,
doth
here
repeat
again
the
same
commendation
of
Him
from
the
Old
Testament
,
that
so
Faith
might
rest
safely
upon
Him
as
such
a
one
;
Wherefore
it
is
contained
in
the
Scripture
,
Behold
,
I
lay
in
Sion
a
chief
corner-stone
.
&c.
3.
Jesus
Christ
,
and
He
alone
,
is
that
to
the
Church
,
and
to
every
soul
that
flees
to
Him
,
which
the
chief
corner
stone
,
whether
the
lowest
or
the
highest
,
is
to
the
building
:
He
is
the
stone
first
laid
,
in
regard
He
was
and
behoved
to
be
actually
exercising
His
Mediatory
Office
,
before
any
sinner
could
attain
to
union
or
communion
with
God
,
Col.
1.18
.
He
is
the
stone
,
laid
lower
than
any
of
the
rest
in
His
humiliation
,
Psal.
22.6
.
He
bears
the
weight
of
the
whole
Church
,
and
of
every
believing
soul
,
Heb.
1.3
.
He
is
more
curiously
wrought
than
any
of
the
rest
of
the
stones
of
the
building
(
as
the
chief
corner-stone
useth
to
be
)
and
engraven
by
the
art
of
His
Father
,
adorning
Him
with
all
perfections
suitable
for
the
necessities
of
poor
sinners
,
Zech.
3.9
.
He
is
the
bond
,
whereby
most
differing
Nations
,
such
as
Jews
and
Gentiles
,
are
united
in
one
building
,
Eph.
2.16
.
as
the
foundation
corner-stone
knits
the
two
side-walls
of
the
building
together
;
He
is
the
perfection
of
the
whole
,
in
whom
the
building
,
and
every
lively
stone
thereof
is
compleat
,
Col.
2.10
.
as
the
highest
corner-stone
,
and
as
that
also
,
He
is
the
glory
and
ornament
of
all
the
building
,
Isa.
22.24
.
In
all
which
He
is
resembled
by
that
,
whereby
the
Spirit
of
the
Lord
here
sets
Him
forth
to
our
capacity
,
The
chief
corner-stone
.
4.
We
have
this
great
blessing
,
Christ
for
the
chief
corner-stone
of
this
spiritual
building
,
with
the
Father's
great
good
will
,
who
hath
laid
Him
,
first
,
In
His
eternal
Counsel
or
Decree
,
as
the
word
used
by
Isaiah
,
chap.
28.16
.
and
here
translated
to
lay
,
doth
signifie
,
Psal.
2.2
.
Secondly
,
In
His
actual
exhibition
of
Him
to
the
Church
as
Mediatour
:
first
,
in
the
promise
of
Him
,
Gen.
3.5
.
and
next
,
visibly
in
our
flesh
;
for
,
so
this
word
is
also
used
,
to
signifie
the
publishing
or
execution
of
things
formerly
decreed
,
2
Chron.
9.23
.
Prov.
3.19
.
And
thirdly
,
in
His
exalting
of
Him
,
when
He
had
perfected
the
work
of
Redemption
,
so
much
of
it
as
concerned
Him
to
do
in
the
state
of
his
humiliation
:
for
,
so
this
same
word
,
(
used
Psal.
8.2
.
)
is
translated
,
Mat.
21.16
.
to
perfect
a
work
.
In
all
which
respects
,
the
Father
layes
Christ
the
foundation
or
chief
corner-stone
,
in
the
Church
;
and
calls
all
to
behold
what
pleasure
He
hath
in
so
doing
:
Behold
,
I
lay
in
Sion
a
chief
corner-stone
.
5.
The
Father's
condescendency
to
give
His
own
blessed
Son
,
for
the
above-mentioned
uses
to
His
Church
,
and
Believers
in
Him
,
which
this
similitude
,
here
made
use
of
,
holds
forth
,
is
worthy
of
our
most
serious
consideration
;
and
Christ
,
this
chief
corner-stone
,
is
much
to
be
admired
,
as
differing
from
all
other
corner-stones
,
He
being
one
stone
,
who
is
both
the
lowest
and
highest
of
the
building
,
Philip.
2.6
,
7.
who
hath
immediate
connexion
with
the
least
stone
,
or
meanest
Believer
,
as
well
as
with
the
greatest
or
most
eminent
,
whether
Prophets
,
Apostles
,
or
even
the
virgin
Mary
,
Joh.
17.20
,
21.
who
communicates
an
influence
of
life
and
growth
,
to
every
stone
laid
upon
Him
,
Eph.
2.21
.
and
who
never
suffers
any
that
are
built
upon
Him
to
fall
totally
and
finally
off
Him
,
Joh.
10.28
.
In
all
which
respects
we
are
here
called
to
admire
Jesus
Christ
,
and
to
give
our
most
serious
attention
and
consideration
to
the
Father
in
giving
Him
,
by
this
word
,
which
serves
both
to
draw
attention
and
admiration
;
Behold
,
I
lay
in
Sion
a
chief
corner-stone
,
&c.
6.
Though
Christ
be
God's
gift
to
the
whole
Church
,
made
up
of
Jews
and
Gentiles
,
Eph.
2.14
.
which
often
hath
the
name
of
Sion
in
Scripture
,
Obad.
17.
Yet
with
a
special
reference
to
the
Church
of
the
Jews
,
who
first
had
that
name
,
He
is
said
to
be
laid
in
Sion
,
being
first
preached
publickly
,
and
held
forth
in
Promises
,
Sacrifices
,
and
Types
to
them
,
Psal.
147.19
,
20.
being
come
of
them
according
to
the
flesh
,
Rom.
9.5
.
and
first
offered
to
them
after
His
incarnation
,
Matth.
10.5
,
6.
from
whom
the
news
of
Him
is
come
to
the
rest
of
the
world
,
Mica
.
4.2
.
and
by
whom
Christ
shall
yet
have
a
great
part
of
His
publick
glory
in
the
world
,
Hos.
3.5
.
Rom.
11.12
,
15.
All
which
should
make
us
pity
their
present
case
,
and
pray
for
their
conversion
:
for
,
with
a
special
eye
to
them
is
this
spoken
,
Behold
,
I
lay
in
Sion
a
chief
corner-stone
&c.
7.
Christ's
fitness
for
this
great
work
of
our
Redemption
,
evidenced
by
the
Father's
choosing
of
Him
for
it
,
from
among
all
others
,
as
the
word
elect
signifies
,
and
by
His
high
esteem
of
Him
as
our
Mediator
,
should
strongly
draw
the
hearts
of
sinners
in
to
Him
,
and
move
them
to
dwell
much
upon
the
thoughts
of
His
worth
,
and
of
the
Father's
esteem
of
Him
,
as
He
is
the
receiver
of
all
that
come
to
God
through
Him
:
for
,
the
Apostle
,
having
commended
Christ
before
,
from
these
two
Epithits
,
that
He
is
chosen
of
God
,
and
precious
,
as
motives
to
draw
sinners
in
to
Him
,
repeateth
them
here
again
,
as
delighting
to
write
and
think
of
so
sweet
a
subject
as
Christ
;
Elect
,
precious
.
8.
That
which
builds
sinners
upon
Christ
,
this
chief
corner-stone
,
is
that
grace
of
believing
,
which
,
according
to
the
signification
of
the
word
in
the
Hebrew
,
whence
the
Apostle
translateth
this
Text
,
is
,
the
fixedness
,
or
stayedness
(
as
this
same
word
is
translated
,
Exod.
17.12
.
)
of
the
soul
in
the
expectation
of
salvation
through
Christ
,
offered
in
the
Gospel
;
and
whereby
the
soul
is
fed
and
nourished
upon
Him
,
as
its
necessary
food
,
which
is
also
in
the
signification
of
the
word
in
that
Language
:
for
,
the
Apostle
,
instead
of
insisting
further
upon
the
metaphor
of
a
building
,
which
would
have
required
him
to
say
,
he
that
is
built
upon
Him
,
shall
not
be
ashamed
,
speaketh
properly
,
expounding
what
it
is
to
be
built
upon
Him
,
to
wit
,
to
close
with
Him
by
Faith
;
He
that
believeth
on
Him
shall
not
be
ashamed
.
9.
Patient
waiting
on
God
,
in
the
use
of
His
means
,
for
the
performance
of
His
promises
,
without
such
hasting
to
a
delivery
as
makes
us
faint
or
fret
under
the
delay
thereof
,
or
use
unlawful
means
for
attaining
to
it
,
is
the
kindly
effect
of
saving
Faith
,
and
that
which
keepeth
off
shame
and
confusion
,
which
such
hastiness
occasioneth
to
the
Lord's
People
:
for
,
the
Apostle
,
translating
these
words
of
Isaiah
,
He
that
believeth
maketh
not
hast
,
expresseth
the
effect
of
not
hasting
in
the
aforesaid
sense
to
be
this
,
He
that
believeth
on
Him
shall
not
be
confounded
.
Vers.
7.
Unto
you
therefore
which
believe
He
is
precious
;
but
unto
them
which
be
disobedient
,
the
stone
which
the
builders
disallowed
,
the
same
is
made
the
head
of
the
corner
,
8.
And
a
stone
of
stumbling
,
and
a
rock
of
offence
,
even
to
them
which
stumble
at
the
Word
,
being
disobedient
,
whereunto
also
they
were
appointed
.
The
Apostle
,
having
commended
Christ
,
that
sinners
might
be
moved
to
make
use
of
Him
,
as
the
Gospel
offers
Him
,
doth
here
hold
forth
the
dignity
and
disposition
of
all
that
believe
in
Him
;
as
also
the
disposition
,
and
judgment
of
all
that
reject
Him
,
that
so
none
might
stumble
or
be
discouraged
,
when
they
see
Him
rejected
by
so
many
.
As
for
Believers
,
Christ
is
an
honour
to
them
,
and
they
have
a
high
esteem
of
Him
:
both
which
readings
,
the
original
words
,
in
the
beginning
of
the
seventh
Verse
will
bear
.
And
as
for
others
,
who
will
not
be
perswaded
to
believe
and
obey
the
Gospel
,
that
stone
,
Jesus
Christ
the
Mediatour
,
whom
the
Rulers
of
His
time
set
at
nought
,
is
exalted
by
the
Father
(
according
to
the
Psalmist's
word
,
Psal.
118.22
.
which
the
Apostle
here
rehearses
)
to
be
the
glorious
Head
of
the
Church
and
Believers
,
and
a
terror
to
all
,
whose
blind
and
carnal
hearts
,
do
still
find
out
something
in
the
Gospel
,
whence
they
take
occasion
to
reject
Christ
,
and
refuse
to
take
on
his
yoke
;
and
thereby
do
but
ruine
themselves
,
as
a
mad
man
that
dashes
himself
against
a
stone
in
his
way
;
or
,
foolish
Mariners
,
that
run
their
ship
against
a
rock
,
which
are
the
similitudes
here
made
use
of
,
taken
out
of
Isa.
8.14
.
and
so
do
prove
themselves
to
be
Reprobates
.
Which
purpose
contains
three
further
motives
to
presse
that
hearty
receiving
of
the
Word
,
and
use-making
of
Christ
offered
in
it
,
which
the
Apostle
hath
recommended
in
the
former
words
:
every
one
of
which
motives
,
serve
to
guard
against
the
offence
that
might
arise
from
wicked
mens
rejecting
of
Christ
.
The
first
is
,
That
Christ
Jesus
is
an
honour
to
all
that
believe
in
Him
.
The
second
is
,
That
his
glory
is
nothing
diminished
by
others
rejecting
of
Him
,
ver.
7.
And
the
third
,
is
,
That
they
who
continue
so
to
do
,
will
but
run
themselves
upon
that
ruine
,
to
which
they
have
been
from
eternity
appointed
,
for
their
rejecting
of
an
offered
Saviour
,
ver.
8.
From
ver.
7.
Learn
,
Christ
is
the
true
honour
of
all
that
truly
believe
in
him
;
He
is
a
great
credit
to
all
his
poor
kinred
,
who
are
honoured
by
him
,
not
only
to
serve
him
,
but
to
be
served
by
him
,
Mat.
20.28
.
and
by
his
best
Servants
,
Heb.
1.14
.
to
be
made
Sons
of
God
,
Joh.
1.12
.
to
have
a
marriage-relation
to
him
,
2
Cor.
11.2
.
to
be
heirs
and
co-heirs
of
glory
with
him
,
Rom.
8.17
.
and
it
doth
not
yet
appear
,
but
we
shall
know
it
afterward
how
much
is
in
this
word
,
which
in
the
Original
is
in
the
abstract
,
and
runneth
thus
,
Christ
is
an
honour
to
you
that
believe
.
2.
Jesus
Christ
is
most
dear
and
precious
to
all
that
truly
believe
in
him
,
he
being
their
life
,
Col.
3.4
.
their
light
,
Joh.
1.4
.
their
wisdom
,
1
Cor.
1.30
.
their
food
,
Joh.
6.56
.
their
raiment
,
Rom.
13.14
.
and
every
thing
to
them
which
is
most
necessary
;
and
consequently
most
precious
to
the
children
of
men
:
and
therefore
cannot
but
be
in
so
high
esteem
with
them
,
that
the
very
thoughts
of
him
,
Psal.
139.17
.
his
Ordinances
,
Isa.
58.13
.
his
people
,
Psal.
16.3
.
must
be
precious
,
and
excellent
to
them
;
and
their
most
precious
things
in
this
world
,
cannot
be
dear
to
them
,
for
his
sake
,
Act.
20.24
.
but
must
be
dung
and
losse
that
they
may
gain
him
,
Philip.
3.8
.
And
this
esteem
of
Christ
,
where
ever
it
is
,
in
any
real
measure
,
is
a
clear
mark
of
true
and
saving
Faith
:
for
,
so
much
is
expressed
in
our
translation
of
the
word
,
Unto
you
that
believe
he
is
precious
.
3.
It
is
our
clear
up-taking
of
Christ
in
his
excellency
and
usefulness
for
sinners
,
as
the
Word
reveals
him
,
and
some
experimental
feeling
upon
our
closing
with
him
,
that
he
is
such
a
one
to
us
,
which
begets
this
precious
esteem
of
him
in
the
hearts
of
Believers
:
we
can
never
esteem
of
him
,
till
we
know
how
excellent
an
one
he
is
,
and
tast
in
some
measure
how
gracious
he
is
:
for
,
of
those
,
whom
the
Apostle
supponeth
to
know
Christ
in
some
measure
,
as
he
is
formerly
described
,
ver.
6
,
7.
and
to
have
tasted
how
gracious
he
is
,
ver.
3.
he
affirms
here
,
Unto
you
therefore
which
believe
he
is
precious
.
4.
They
who
do
not
believe
in
,
and
esteem
highly
of
Jesus
Christ
,
they
are
not
only
guilty
of
neglecting
and
slighting
of
him
,
(
the
hazard
whereof
is
unspeakable
,
Heb.
2.3
.
)
but
they
are
also
guilty
of
high
rebellion
and
disobedience
to
God
;
it
being
one
of
his
greatest
and
most
peremptory
Commands
,
to
believe
in
his
Son
,
1
Joh.
3.23
.
and
to
honour
him
,
Joh.
5.23
.
Without
obedience
to
which
,
it
is
not
possible
to
give
any
acceptable
obedience
to
any
other
of
his
Commands
,
Heb.
11.6
.
There
is
no
midst
betwixt
these
two
,
men
must
either
believe
in
Christ
▪
and
have
a
precious
esteem
of
him
,
or
be
disobedient
and
rebellious
as
the
word
signifieth
:
Therefore
the
Apostle
thus
expresseth
that
disposition
,
in
opposition
to
believing
and
a
precious
esteem
of
Christ
,
Them
which
be
disobedient
.
5.
Although
Jesus
Christ
,
in
his
dealing
with
souls
,
hath
the
strongest
reasons
upon
his
side
that
ever
were
used
with
any
,
Pro.
8.5
,
&c.
and
great
variety
of
most
alluring
motives
to
gain
souls
to
his
obedience
,
Mat.
11.20
,
&c.
Yet
there
are
a
great
many
who
are
so
adicted
to
their
own
will
and
lusts
,
Jer.
2.25
.
that
they
will
not
suffer
themselves
to
be
perswaded
by
him
,
either
to
receive
information
to
their
minds
from
him
,
or
to
admit
that
he
should
reform
their
hearts
and
lives
:
for
,
this
description
of
the
wicked
,
doth
design
persons
that
have
been
by
strong
reasons
and
alluring
motives
dealt
with
,
but
have
shewen
themselves
a
verse
from
all
yeelding
or
perswasion
;
But
unto
them
which
be
disobedient
.
6.
Those
whom
God
hath
placed
in
Authority
in
,
or
over
his
Church
(
and
who
are
obliged
to
Christ
for
their
place
and
power
more
than
others
,
not
only
to
build
themselves
by
Faith
upon
him
,
but
to
employ
their
wit
&
power
to
draw
many
others
in
to
him
,
and
one
of
them
to
work
to
anothers
hand
,
like
so
many
builders
in
the
advancement
of
his
work
)
are
too
often
found
opposers
of
his
work
,
and
rejecters
of
himself
,
as
if
he
were
unworthy
to
be
laid
as
a
stone
in
their
building
,
or
that
his
interest
should
be
minded
in
their
designs
:
for
,
those
who
were
in
Authority
in
Christ's
time
,
are
designed
by
this
name
of
Builders
,
to
which
they
should
have
been
answerable
,
but
it
was
not
so
:
Christ
was
the
stone
which
the
builders
disallowed
.
7.
The
higher
any
be
set
in
eminency
of
power
or
place
above
others
,
the
more
doth
the
Lord
resent
and
take
notice
of
their
rejecting
of
him
,
and
opposing
of
his
work
:
for
,
though
many
of
the
common
people
among
the
Jews
,
did
reject
Christ
,
for
which
they
bear
their
judgment
,
Mat.
23.38
.
Yet
this
guilt
,
is
mainly
charged
upon
the
Rulers
:
The
stone
which
the
builders
disallowed
.
8.
Christ
,
our
Mediatour
,
will
not
be
the
lesse
honourable
,
nor
will
his
glory
be
any
whit
diminished
,
that
many
,
and
those
the
chief
among
men
,
do
reject
him
and
slight
him
,
But
rather
that
will
tend
to
his
greater
glory
;
the
Father
taking
occasion
by
their
so
doing
,
to
let
out
the
more
of
his
grace
and
love
to
his
own
Church
and
People
that
imbrace
him
;
and
to
illustrate
his
justice
the
more
,
in
the
ruine
of
rejecters
of
him
:
for
,
while
Christ
is
disallowed
of
the
builders
,
What
comes
of
him
?
For
the
comfort
and
glory
of
his
Church
,
He
becomes
the
head
of
the
corner
;
and
for
the
terror
and
ruine
of
his
enemies
,
a
stone
of
stumbling
,
&c.
From
ver.
8.
Learn
,
1.
Although
there
be
nothing
in
Christ
to
make
any
stumble
or
offend
at
him
,
Jer.
2.5
.
but
every
thing
that
might
draw
the
desire
and
delight
of
all
toward
him
,
Psal.
45.2
.
Hag.
2.7
.
yet
through
reason
of
mens
blindness
,
and
ignorance
of
his
worth
and
excellency
,
Luk.
19.42
.
of
their
own
hazard
by
rejecting
of
him
,
Luk.
23.34
.
their
violent
prosecution
of
their
lusts
,
Jer.
8.6
.
and
malice
against
any
that
would
hinder
them
in
their
pursuit
,
Act.
13.45
.
and
such
other
things
as
are
resembled
by
the
causes
of
mens
stumbling
in
their
way
,
They
do
take
occasion
from
the
meanness
and
simplicity
of
Christ
himself
in
regard
of
his
outward
condition
in
his
estate
of
humiliation
,
Is.
53.3
.
Mat.
13.55
,
56
,
57.
and
of
his
followers
,
Jo.
7.48
,
49.
and
Ordinances
,
1
Cor.
1.23.26
.
from
the
unlikelihood
of
the
way
of
salvation
through
his
death
,
and
imputed
righteousness
to
carnal
reason
,
Rom.
9.32
,
33.
Joh.
6.61
.
the
contrariety
that
is
in
corrupt
affections
to
the
precepts
of
the
Gospel
,
Mat.
5.29
.
and
from
the
many
crosses
that
ordinarily
attend
his
followers
,
Mat.
26.31
.
not
only
to
halt
,
and
sit
up
in
the
study
of
believing
in
him
,
and
obedience
to
his
Gospel
,
but
by
reason
of
their
malice
and
opposition
,
to
dash
themselves
against
him
,
and
his
will
:
for
,
in
the
fore-mentioned
sense
,
He
is
a
stone
of
stumbling
,
and
a
rock
of
offence
,
to
them
that
stumble
at
the
Word
.
2.
Christ
Jesus
,
is
not
more
properly
the
cause
of
sinners
rejecting
of
him
,
and
ruining
of
themselves
by
their
so
doing
,
than
a
stone
in
the
way
of
some
blind
,
furious
,
or
drunken
travellor
,
whereupon
he
might
rest
himself
,
to
help
him
in
his
journey
,
is
the
cause
of
his
breaking
his
neck
upon
it
;
or
,
a
rock
in
the
Sea
,
is
the
cause
of
desperate
Mariners
shipwrack
:
for
,
from
these
,
is
the
similitude
here
taken
,
while
Christ
is
said
to
be
to
misbelievers
,
and
rejecters
of
him
,
a
stone
of
stumbling
,
and
a
rock
of
offence
.
3.
Those
who
will
not
suffer
themselves
to
be
perswaded
to
receive
the
gracious
offers
made
in
the
Gospel
,
but
will
run
violently
on
in
their
own
sinfull
wayes
against
the
directions
thereof
;
and
in
stead
of
subjection
to
it
,
are
the
more
incensed
by
it
,
These
are
they
who
stumble
and
offend
at
Jesus
Christ
;
and
by
their
so
doing
,
will
hurt
themselves
,
not
him
,
as
the
man
doth
who
stumbleth
at
a
stone
in
his
way
:
for
,
here
the
Apostle
describeth
these
,
to
whom
it
is
that
Christ
is
a
stone
of
stumbling
,
and
a
rock
of
offence
,
Even
to
them
that
stumble
at
the
Word
,
being
disobedient
.
4.
Although
the
Elect
may
for
a
long
time
,
before
their
conversion
,
stumble
at
Jesus
Christ
,
and
oppose
him
,
Act.
9.1
.
and
after
conversion
,
may
for
a
time
,
under
the
fit
of
a
temptation
▪
do
the
same
,
Mat.
26.31
.
Yet
none
will
continue
so
to
do
,
but
those
who
have
been
from
eternity
ordained
for
condemnation
,
in
Gods
spotless
decree
,
which
doth
infuse
no
evil
in
men
,
Jam.
1.13
.
seing
they
sin
with
no
lesse
freedom
and
delight
,
than
if
there
were
not
a
decree
concerning
their
reprobation
,
Act.
4.27
,
28.
and
are
not
damned
because
of
a
decree
,
2
Thess.
2.12
.
but
either
because
of
their
sinning
against
natures
light
,
Rom.
1.21
.
and
2.12
or
for
their
wilfull
slighting
of
an
offered
Saviour
,
Joh.
3.20
.
The
continuance
in
which
sin
,
is
the
clearest
proof
and
evidence
of
reprobation
,
of
any
in
the
world
:
for
,
the
everlasting
ruine
and
condemnation
of
souls
,
ordained
from
eternity
to
the
same
,
for
their
wilfull
slighting
of
Jesus
Christ
,
is
related
unto
in
the
last
words
of
this
Verse
,
as
being
thereby
most
clearly
evidenced
;
They
stumble
at
the
Word
,
being
disobedient
,
whereunto
also
they
were
appointed
.
Vers.
9.
But
ye
are
a
chosen
Generation
,
a
royal
Priesthood
;
an
holy
Nation
,
a
peculiar
People
,
that
ye
should
shew
forth
the
praises
of
him
,
who
hath
called
you
out
of
darkness
into
his
marvellous
light
.
After
the
description
of
the
wofull
estate
of
them
that
slight
Christ
,
the
Apostle
returneth
again
to
illustrate
further
the
excellency
of
the
state
of
true
Believers
,
to
whom
these
honourable
titles
,
which
the
Lord
vouchsafed
of
old
upon
the
visible
Church
of
the
Jews
,
Exod.
19.6
.
and
Deut.
7.6
,
7.
(
and
so
may
yet
in
some
sense
be
safely
applied
to
all
visible
Professors
)
do
most
fully
and
truly
agree
:
for
,
speaking
to
all
the
Hebrews
,
who
were
Professors
of
Christianity
,
he
affirmeth
,
first
,
That
they
were
wailed
out
from
among
the
rest
of
the
world
:
which
is
true
of
all
of
them
,
in
so
far
as
they
were
made
Members
of
the
christian
Church
;
and
of
some
of
them
,
in
a
more
special
way
,
in
so
far
as
they
were
made
objects
of
his
special
grace
and
love
;
and
so
they
were
a
chosen
Generation
.
Secondly
,
That
they
did
partake
of
the
benefits
of
Christ's
Kingly
and
Priestly
Office
,
and
did
,
in
some
respects
,
resemble
him
in
the
exercise
of
both
,
in
so
far
as
all
of
them
,
were
professed
,
and
some
of
them
,
true
subjects
of
Christ
,
the
King
of
the
Church
:
all
of
them
were
by
profession
,
and
some
of
them
in
effectual
calling
,
separated
from
the
world
for
his
service
:
and
had
spiritual
priviledges
,
answerable
to
these
of
Kings
and
Priests
;
and
so
were
a
Royal
Priesthood
.
Thirdly
,
That
they
were
all
of
them
federally
holy
,
and
some
of
them
endued
with
true
sanctification
;
and
so
were
a
holy
Nation
.
Fourthly
,
That
all
of
them
,
who
did
externally
subject
themselves
to
Christ
,
were
owned
by
him
,
as
his
propriety
and
prime
interest
,
in
comparison
of
the
rest
of
the
world
;
and
true
Believers
among
them
,
as
his
Elect
and
Redeemed
Ones
;
and
so
were
a
peculiar
People
.
And
all
for
this
end
,
that
they
might
in
their
practice
commend
and
express
his
properties
,
to
his
praise
,
who
had
called
all
of
them
externally
,
and
some
of
them
effectually
,
out
of
the
state
of
sin
and
wrath
,
to
a
state
of
favour
and
happiness
.
Which
purpose
,
containeth
two
further
arguments
to
press
a
hearty
receiving
of
the
Gospel
,
and
daily
use-making
of
Christ
offered
in
it
,
in
order
to
their
spiritual
growth
;
The
one
,
taken
from
the
excellency
of
their
present
estate
,
in
the
several
fore-mentioned
particulars
;
The
other
,
from
that
wonderful
change
,
which
God
had
made
upon
them
,
from
so
wofull
,
to
so
blessed
a
condition
.
Hence
Learn
,
1.
It
is
very
safe
,
and
suitable
to
Scripture-language
,
to
give
unto
the
whole
visible
Church
,
and
all
the
Professours
within
the
same
,
these
stiles
and
compellations
,
which
do
only
agree
in
their
full
and
best
signification
to
true
Believers
:
Suppose
the
most
part
within
the
visible
Church
,
void
of
saving
grace
;
yet
,
in
respect
of
the
rest
of
the
world
,
and
by
vertue
of
that
Covenant
which
is
betwixt
the
Lord
and
her
,
and
all
her
Members
,
Deut.
26.17
,
&c.
and
29.10
,
&c.
all
Professors
may
,
in
some
sense
,
have
all
the
stiles
that
are
here
in
the
Text
,
and
others
like
them
:
for
,
though
these
stiles
be
most
truly
verified
in
Believers
;
Yet
,
did
the
Lord
of
old
give
them
unto
the
whole
Church
of
the
Jews
:
and
the
Apostle
here
,
giveth
them
indefinitly
to
all
the
nation
of
the
Jews
,
who
were
professours
of
Christ
,
to
whom
he
writeth
,
though
with
a
special
eye
to
those
who
were
true
Believers
among
them
;
Ye
are
a
chosen
Generation
,
&c.
2.
So
excellent
is
that
state
,
whereunto
sinners
are
advanced
,
by
believing
in
Jesus
Christ
,
that
the
sharpest
sighted
in
the
world
,
the
longer
they
look
upon
it
,
will
still
see
more
and
more
of
the
excellency
and
priviledges
thereof
:
The
discovery
whereof
to
the
Lord's
People
,
especially
while
they
are
under
affliction
,
should
much
take
up
the
heart
and
pains
of
all
the
Ministers
of
Christ
,
it
being
his
peoples
prime
comfort
under
all
their
crosses
,
and
their
chief
motive
to
all
their
duties
,
that
they
are
in
so
excellent
a
spiritual
state
:
for
,
after
the
Apostle
hath
largely
described
it
in
the
former
Chapter
,
and
spoken
much
of
it
in
the
former
part
of
this
,
he
cometh
yet
again
upon
the
branching
out
of
it
here
;
But
ye
are
a
chosen
Generation
,
a
royal
Priesthood
,
&c.
All
which
stiles
,
do
most
truly
agree
to
true
Believers
.
3.
They
who
do
by
Faith
choose
Jesus
Christ
for
their
portion
,
who
entertain
in
their
hearts
a
high
esteem
of
him
,
and
do
make
use
of
him
daily
for
growth
in
grace
and
holiness
,
They
have
the
characters
and
marks
of
such
as
have
been
from
eternity
elected
of
God
,
and
in
time
effectually
called
,
there
being
no
other
ordinary
way
to
evidence
the
latter
to
us
but
by
the
former
,
2
Pet.
1.10
.
for
,
of
Election
and
effectual
calling
in
reference
to
true
Believers
,
may
this
be
understood
,
which
here
the
Apostle
affirmeth
of
those
to
whom
he
said
before
,
that
Christ
was
precious
;
But
ye
are
a
chosen
Generation
.
4.
As
that
dignity
whereunto
sinners
are
advanced
by
flying
to
Jesus
Christ
,
doth
,
in
a
spiritual
sense
,
resemble
that
of
the
Priests
under
the
Law
(
as
was
cleared
in
the
tenth
Doctrine
upon
the
fifth
Verse
;
)
So
are
they
also
thereby
brought
unto
a
kingly
dignity
;
and
in
a
spiritual
sense
,
they
only
are
truly
royal
,
having
a
new
nature
in
some
measure
resembling
the
divine
,
2
Pet.
1.4
.
being
co-heirs
with
Jesus
Christ
,
(
Rom.
8.17
.
)
of
a
Kingdom
that
cannot
be
shaken
,
Heb.
12.28
.
and
more
than
conquerors
over
all
their
spiritual
enemies
,
Rom.
8.37
.
In
all
which
,
and
the
like
respects
,
they
are
a
Royal
Priesthood
.
5.
Our
union
with
Jesus
doth
not
only
oblige
us
to
keep
a
distance
from
the
disposition
and
profane
fashions
of
the
men
,
whose
portion
is
in
this
earth
,
and
to
consecrate
our selves
wholly
for
the
Lords
use
in
the
study
of
holiness
;
but
likewise
it
doth
really
make
Believers
a
holy
People
:
In
so
far
as
he
is
daily
made
use
of
by
Faith
,
their
hearts
are
purged
from
the
love
of
their
lusts
,
Act.
15.9
.
and
they
are
made
to
exercise
other
graces
and
duties
of
holinesse
wherein
he
is
honoured
,
Gal.
5.6
.
for
,
this
third
branch
of
the
commendation
of
their
excellent
state
,
includeth
both
their
duty
and
their
priviledge
,
They
are
a
holy
Nation
.
6.
As
all
the
people
on
earth
are
the
Lords
,
they
being
all
the
works
of
his
hand
,
and
under
the
disposal
of
his
providence
,
Act.
17.26
.
and
all
the
Members
of
the
Church
visible
,
are
His
in
a
more
peculiar
way
than
others
,
Amos
3.2
.
So
Believers
in
Jesus
Christ
,
are
in
a
most
special
way
his
propriety
and
peculiar
interest
,
whom
he
hath
purchased
to
himself
at
a
dear
rate
,
Act.
20
28.
and
made
new
again
by
a
second
creation
,
Eph.
2.10
.
in
whom
he
doth
delight
,
Zeph.
3.17
.
and
whom
also
he
will
maintain
and
never
forsake
,
Psal.
94.14
.
for
▪
this
is
the
fourth
branch
of
the
dignity
of
his
People
,
which
doth
in
some
sense
agree
to
the
whole
company
of
Professours
,
and
most
truly
to
true
Believers
,
that
they
are
a
peculiar
People
.
7.
That
which
is
the
Lords
end
in
bestowing
all
these
priviledges
upon
Believers
,
and
which
they
should
make
the
great
end
and
business
of
their
life
,
is
,
That
they
may
shew
forth
the
praises
of
the
Lord
,
by
numbering
out
(
as
the
Hebrew
word
,
Isa.
43
:
21.
which
the
Apostle
here
translateth
,
doth
signifie
)
to
the
Lord
himself
his
blessed
perfections
,
or
vertues
(
as
the
word
here
,
rendred
praises
,
is
in
the
original
)
or
rather
by
their
prudent
and
seasonable
commending
to
others
his
properties
,
such
as
his
Wisdom
,
Power
,
Terror
,
Sweetness
,
Faithfulness
,
manifested
in
his
dealing
,
Psal.
145.4
,
&c.
10
,
&c.
that
so
others
may
be
stirred
up
to
serve
him
,
and
praise
him
;
but
especially
by
their
expressing
and
holding
forth
in
their
practise
some
resemblance
of
his
properties
to
his
praise
,
Philip.
2.15
,
16.
by
their
prudent
and
wise
carriage
,
declaring
to
on-lookers
,
that
he
is
most
wise
,
by
whose
counsel
they
are
guided
;
by
their
hazarding
upon
affliction
,
rather
than
sin
;
demonstrating
his
terror
,
to
be
above
the
terror
of
flesh
;
and
by
their
patience
,
and
chearfulness
under
crosses
and
trials
,
proclaming
to
discerning
beholders
that
his
power
is
great
,
that
sustains
them
;
and
his
consolations
sweet
,
that
do
refresh
their
hearts
under
such
afflictions
,
and
make
up
the
bitterness
of
them
:
for
,
this
is
here
set
down
as
the
end
of
all
the
fore-mentioned
priviledges
,
and
the
compend
of
Believers
duty
,
that
they
should
shew
forth
the
praises
of
him
.
8.
Even
the
Elect
,
before
conversion
,
are
living
in
grosse
ignorance
of
their
own
miserable
condition
,
and
the
remedy
thereof
,
Eph.
5.8
.
in
the
slavery
of
their
lusts
,
Rom.
13.12
.
They
are
under
a
sta●e
of
wrath
as
well
as
others
,
Eph.
2.3
.
and
so
without
any
true
comfort
,
Eph.
2.12
.
All
which
,
in
Scripture
,
is
frequently
set
out
by
this
word
darkness
,
whereby
the
Apostle
expresseth
the
state
of
the
Elect
before
conversion
.
9.
Conversion
brings
sinners
into
a
state
of
light
,
which
comprehends
some
clear
knowledge
of
their
own
misery
,
Rev.
3.18
.
and
the
remedy
thereof
,
2
Cor.
4.6
.
a
new
and
spiritual
life
communicated
to
them
,
whereby
they
are
enabled
to
close
with
Christ
and
cleave
unto
him
,
Joh
,
18.12
.
to
walk
in
holiness
of
life
,
Mat.
5.16
.
their
living
in
his
favour
,
Psal.
89.15
.
their
having
a
right
to
glory
,
Col.
1.12
.
and
his
allowance
to
rejoyce
and
comfort
themselves
in
their
blessed
estate
,
Rom.
5.2
.
All
which
are
set
forth
in
Scripture
by
this
word
,
whereby
the
Apostle
expresseth
the
excellent
state
of
Converted
Ones
,
Who
are
called
out
of
darkness
into
his
light
.
10.
The
blessed
estate
of
true
Converts
,
is
much
to
be
admired
by
them
,
considering
the
Lords
wonderful
condescendency
in
plucking
them
out
of
so
woful
a
condition
as
they
were
in
before
;
his
marvellous
loving
kindness
,
in
possessing
them
in
such
excellent
priviledges
,
as
they
have
in
their
new
state
;
and
giving
them
an
undoubted
right
to
so
matchless
an
inheritance
,
as
cannot
but
surpass
the
power
of
their
understanding
to
comprehend
,
and
so
make
them
wonder
at
their
own
happiness
,
which
is
here
called
marvellous
light
.
11.
The
way
how
the
Lord
brings
his
own
out
of
the
state
of
nature
,
which
is
here
called
darkness
,
into
the
state
of
grace
,
which
is
called
light
,
is
,
by
his
calling
of
them
by
the
Gospel
,
2
Thess.
2.14
.
opening
their
hearts
to
receive
it
,
by
the
power
of
his
Spirit
comming
along
with
it
,
Act.
16.14
.
and
so
powerfully
changing
them
into
his
own
Image
,
2
Cor.
3.18
.
Who
hath
called
us
out
of
darkness
into
his
marvellous
light
.
12.
These
upon
whom
the
Lord
hath
wrought
this
blessed
change
,
ought
frequently
to
reflect
upon
their
former
woful
state
,
that
they
may
be
kept
humble
,
1
Cor.
15.9
.
and
compassionate
to
others
,
who
are
yet
in
the
like
,
Tit.
3.2
,
3.
and
likewise
upon
their
present
blessed
condition
,
that
they
may
be
provoked
to
praise
,
and
to
the
study
of
holiness
,
1
Tim.
1.16
,
17.
for
which
,
and
the
like
causes
,
the
change
of
Believers
from
the
one
state
to
the
other
,
is
here
represented
to
their
thoughts
,
that
they
might
shew
forth
the
praises
of
him
,
who
hath
called
them
out
of
darkness
into
his
marvellous
light
.
Vers.
10.
Which
in
time
past
were
not
a
people
,
but
are
now
the
people
of
God
:
which
bad
not
obtained
mercy
,
but
now
have
obtained
mercy
.
Here
is
a
further
description
of
that
happy
change
wrought
upon
these
Christian
Hebrews
,
to
whom
he
writeth
,
to
wit
,
that
they
,
who
before
their
imbracing
of
the
Gospel
,
had
not
been
owned
,
nor
dealt
with
by
the
Lord
as
his
peculiar
People
in
Covenant
with
him
,
neither
yet
had
enjoyed
any
of
his
special
mercies
,
were
how
made
his
in
a
more
special
way
than
others
;
and
had
saving
and
special
mercies
offered
to
all
of
them
,
and
bestowed
upon
some
of
them
,
So
that
Hosea's
Prophecy
,
(
chap.
2.23
.
)
concerning
the
restoring
of
the
Jewish
Nation
,
after
their
rejection
for
a
time
,
had
now
a
begun
accomplishment
in
them
;
especially
,
in
those
of
them
who
had
felt
the
fore-mentioned
remarkable
change
,
whereby
they
should
be
moved
to
live
▪
to
the
praise
of
him
that
made
it
.
Hence
Learn
,
1.
When
the
Lord
speaks
to
his
Church
in
one
age
,
or
to
some
particular
persons
in
it
,
he
doth
often
speak
also
to
his
Church
in
after-ages
,
and
to
all
the
rest
of
his
People
who
are
to
live
afterward
.
See
Mark
13.37
.
and
Heb.
13.4
.
compared
with
Josh.
1.6
.
and
therefore
it
is
the
duty
of
all
his
People
,
to
mark
how
far
promises
,
made
long
since
to
the
Church
,
o●
particular
Believers
in
it
,
have
their
accomplishment
toward
themselves
;
that
so
,
they
finding
what
was
long
since
spoken
to
others
,
made
good
to
them
,
they
may
be
the
more
affected
with
that
ancient
and
constant
love
of
God
,
whose
thoughts
hath
been
upon
them
for
good
,
while
he
was
speaking
to
others
,
who
lived
many
ages
before
them
:
for
,
the
Apostle
cites
and
applies
this
Scripture
,
spoken
by
Hosea
,
to
the
People
in
his
time
,
as
now
verified
upon
these
Christian
Hebrews
to
whom
he
writeth
,
Which
in
time
past
were
not
a
people
,
&c.
2.
They
that
would
delight
in
shewing
forth
the
praises
of
God
,
and
have
their
hearts
engaged
to
the
study
of
holiness
,
must
learn
to
dwell
upon
the
thoughts
of
their
wofull
case
,
wherein
they
were
before
conversion
;
and
upon
the
blessed
state
whereunto
,
through
Gods
mercy
,
they
are
advanced
:
and
often
to
compare
the
one
with
the
other
,
that
so
they
may
be
the
more
affected
with
the
change
,
and
engaged
to
study
his
honour
that
made
it
:
for
,
after
the
Apostle
had
in
the
former
Verse
represented
this
to
their
thoughts
,
as
a
motive
to
holiness
,
he
doth
here
insist
upon
,
and
represent
the
same
again
by
a
new
enlargement
of
it
,
(
which
is
mainly
verified
in
true
Converts
)
Who
in
time
past
were
not
a
people
,
but
are
now
the
people
of
God
,
&c.
Although
the
elect
be
the
Lord's
People
from
eternity
in
regard
of
his
purpose
of
grace
toward
them
,
Psal.
90.1
.
2
Tim.
1.9
.
Yet
,
in
regard
of
any
actual
manifestation
of
special
love
to
them
,
or
of
his
complacency
in
them
as
carrying
his
Image
,
they
are
not
his
People
;
but
remain
slaves
to
Satan
,
Eph.
2.2
.
and
to
their
own
lusts
,
Tit.
3.3
.
until
such
time
as
by
his
power
,
put
forth
with
the
preaching
of
the
Law
,
their
wofull
case
be
discovered
to
them
,
Luke
1.17
.
and
by
the
same
power
,
coming
along
with
the
preaching
of
the
Gospel
,
they
be
made
willing
to
accept
the
offer
of
Reconciliation
through
Jesus
Christ
,
Psal.
110.3
.
and
thereby
also
be
fitted
for
the
duties
of
new
obedience
for
the
honour
of
Christ
,
Isa.
43.21
.
All
which
,
as
the
places
cited
prove
,
are
marks
of
them
whom
he
doth
in
a
special
way
own
for
his
People
:
for
,
of
the
chosen
Generation
the
Apostle
thus
speaketh
,
in
reference
to
their
state
before
and
after
conversion
;
Which
in
time
past
were
not
a
people
,
but
are
now
the
people
of
God
.
4.
Though
there
be
not
a
sinner
in
the
world
,
who
hath
not
many
mercies
of
God
freely
bestowed
upon
him
,
Psal.
145.9
.
and
many
deserved
strokes
kept
off
him
,
Rom.
2.3
.
Yet
,
even
the
Elect
before
their
conversion
,
have
not
obtained
that
special
mercy
,
whereby
their
sins
are
actually
pardoned
,
Act.
3.19
.
and
whereby
the
Lord
hath
complacency
in
them
,
Ezek.
16.8
.
and
so
they
cannot
be
justified
actually
from
eternity
:
for
,
only
of
true
Converts
,
is
the
Apostle's
speech
here
principally
to
be
understood
,
while
he
saith
,
That
in
time
past
(
to
wit
,
before
their
conversion
)
they
had
not
obtained
mercy
.
5.
The
closing
of
sinners
by
Faith
with
Jesus
Christ
,
as
the
Gospel
offers
him
to
them
,
doth
bring
them
to
a
most
sweet
and
excellent
state
,
namely
,
to
be
owned
and
dealt
with
by
the
Lord
as
his
People
,
in
a
most
special
manner
,
whom
he
will
never
forsake
,
Psal.
94.14
.
and
to
obtain
mercy
of
him
for
pardoning
their
daily
sinfulness
,
Mica
.
7.18
.
for
pitying
,
and
supplying
,
as
is
fitting
,
all
their
necessities
,
as
the
word
here
translated
,
to
obtain
mercy
signifies
;
and
for
bearing
them
through
all
the
straits
of
their
life
,
Psal.
23
,
6.
and
at
last
crowning
them
with
glory
,
2
Tim.
1.18
.
All
which
is
comprehended
under
this
,
That
they
are
now
the
people
of
God
,
and
have
now
obtained
mercy
.
6.
Of
all
miseries
that
can
be
exprest
,
to
live
in
an
unconverted
state
under
unpardoned
sin
,
is
the
greatest
;
And
of
all
priviledges
in
this
world
,
to
be
brought
out
of
that
state
,
and
to
obtain
mercy
,
is
the
greatest
,
and
the
most
engaging
to
the
study
of
holiness
:
for
,
the
one
is
here
held
forth
,
as
the
depth
of
misery
;
and
the
other
,
as
the
height
of
happiness
;
and
the
change
from
the
one
to
the
other
,
as
one
of
the
strongest
engagements
to
duty
,
lying
upon
those
,
who
in
time
past
were
not
a
people
,
but
are
now
the
people
of
God
:
who
had
not
obtained
mercy
,
but
now
have
obtained
mercy
.
Vers.
11.
Dearly
beloved
,
I
beseech
you
as
strangers
and
pilgrims
,
abstain
from
fleshly
lusts
,
which
war
against
the
soul
.
The
Apostle
repeateth
,
and
enlargeth
that
which
he
pressed
in
the
first
Verse
of
this
Chapter
,
in
order
to
their
spiritual
growth
,
to
wit
,
That
they
should
keep
up
the
battel
against
their
inward
unmortified
lusts
;
and
this
is
prest
by
three
arguments
.
The
first
,
is
taken
from
Christ's
affection
and
the
Apostle's
toward
them
,
as
being
dearly
beloved
of
both
.
The
second
,
from
their
hard
lot
in
the
world
,
that
they
were
strangers
and
pilgrims
;
which
was
verified
,
in
a
special
way
,
of
these
scattered
Hebrews
,
to
whom
he
writes
.
And
the
third
,
is
,
from
the
hazard
of
the
prevailing
of
these
lusts
,
which
is
no
lesse
than
the
eternal
ruine
of
the
soul
.
Hence
Learn
▪
1.
There
doth
remain
,
even
in
those
who
are
far
advanced
in
mortification
,
such
swarms
of
sinfull
motions
,
and
strong
inclinations
to
evils
yet
in
a
great
part
unmortified
in
them
;
and
so
prone
are
they
to
give
way
to
them
;
and
to
fall
slack
in
the
battel
against
them
,
that
they
have
great
need
of
exhortation
upon
exhortation
,
and
of
one
motive
upon
the
back
of
another
,
to
stir
them
up
to
that
exercise
:
for
,
even
these
whom
the
Apostle
supponed
to
have
made
some
progress
in
mortification
,
Chap.
1.
ver.
22.
and
whom
he
had
exhorted
to
further
progress
therein
,
in
the
first
Verse
of
this
Chapter
,
he
doth
here
again
exhort
very
earnestly
to
the
same
by
several
arguments
,
Dearly
beloved
,
I
beseech
you
abstain
from
fleshly
lusts
,
&c.
2.
True
mortification
of
sin
,
consisteth
not
only
in
abstenance
from
the
outward
acts
thereof
,
but
in
the
weakning
of
the
root
and
power
of
sin
within
,
and
the
inclinations
and
desires
of
the
soul
after
the
acting
thereof
,
which
are
here
called
fleshly
lusts
,
in
regard
they
tend
to
the
gratifying
and
pleasing
of
the
flesh
,
and
are
acted
by
the
outward
man
,
abstain
from
fleshly
lusts
.
3.
The
best
way
for
Believers
to
fit
themselves
for
the
shewing
forth
of
the
praises
of
God
in
their
practise
,
is
,
To
set
about
the
mortifying
of
those
motions
and
inclinations
to
sin
that
remain
in
their
heart
,
these
being
the
cause
of
all
the
out-breakings
which
dishonour
God
in
their
conversation
,
Jam.
4.1
.
for
,
this
exhortation
,
may
safely
be
taken
as
the
mean
of
attaining
to
that
which
is
the
great
end
of
Christians
calling
,
exprest
in
the
former
Verse
,
That
they
may
shew
forth
his
praise
,
they
must
abstain
from
fleshly
lusts
.
4.
The
love
of
the
Lord
,
manifested
toward
sinners
,
should
be
a
very
strong
argument
to
move
them
to
fight
against
these
lusts
which
dishonour
him
,
and
mar
the
sense
of
his
love
,
and
the
further
manifestation
thereof
:
for
,
this
stile
,
Dearly
beloved
,
may
be
taken
as
an
argument
to
the
duty
prest
,
and
understood
mainly
of
the
love
of
God
to
his
People
:
because
,
the
Apostle
Paul
(
Rom.
9.25
.
)
citing
the
place
,
which
this
Apostle
cited
immediatly
before
,
doth
find
in
it
this
stile
in
reference
to
God
:
and
therefore
this
Apostle
may
be
conceived
to
make
use
of
it
here
in
the
same
sense
,
as
a
motive
to
the
study
of
mortification
.
Dearly
beloved
,
abstain
,
&c.
5.
Those
who
presse
people
to
the
mortifying
of
their
beloved
lusts
,
had
need
not
only
to
entertain
much
love
to
them
in
their
hearts
,
that
so
they
may
deal
earnestly
with
them
;
but
likewise
,
by
some
prudent
expressions
of
their
love
to
them
,
insinuate
themselves
upon
their
affections
,
that
so
the
stirring
of
their
passions
(
which
are
ready
to
rise
,
when
unmortified
corruptions
are
touched
,
both
in
good
,
2
Chron.
16.10
.
and
bad
,
Mat.
14.4
,
5.
)
may
be
prevented
:
Therfore
,
the
Apostle
breaths
forth
his
affection
to
this
People
,
which
may
be
safely
taken
to
be
also
comprehended
in
this
compellation
,
as
following
after
Christ
,
and
moving
the
Apostle
to
much
earnestness
,
Dearly
beloved
,
I
beseech
you
abstain
,
&c.
6.
As
it
may
be
the
lot
of
those
,
who
in
regard
of
their
right
to
the
Covenant
of
Grace
,
and
the
benefits
thereof
,
are
no
more
strangers
and
foreiners
,
but
fellow-citizens
of
the
Saints
,
and
of
the
Houshold
of
God
,
to
be
separated
from
their
native
Country
,
as
these
Christian
Hebrews
were
,
to
whom
this
is
spoken
;
So
,
what
ever
their
condition
in
the
world
be
,
they
ought
to
esteem
and
confess
themselves
(
as
the
best
of
God's
Saints
have
done
,
Heb.
11.13
.
)
strangers
and
pilgrims
,
who
are
absent
from
their
own
Country
,
2
Cor.
5.6
.
and
may
expect
hard
usage
in
their
way
,
Gen.
31.15
.
who
ought
to
lay
aside
every
thing
that
may
hinder
them
in
their
journey
,
Heb.
12.1
.
and
have
their
hearts
still
homward
,
Heb.
11.16
.
who
should
take
little
pleasure
in
the
delights
that
offer
themselves
in
the
course
of
their
pilgrimage
.
Gen.
23.4
.
and
esteem
it
a
great
honour
to
get
leave
to
do
any
piece
of
service
to
God
,
while
they
are
upon
their
journey
,
1
Chron.
29.15
.
and
should
count
much
of
any
mercifull
providence
they
meet
with
,
Ruth
2.10
.
and
make
their
case
an
argument
to
God
for
his
pity
and
kindness
,
Psal.
119.19
.
and
a
motive
to
themselves
to
abstain
from
every
thing
that
may
hinder
them
in
their
journey
homward
:
for
,
this
is
brought
in
by
the
Apostle
,
as
an
argument
to
all
the
duties
of
holiness
,
and
especially
,
to
the
study
of
mortification
,
that
they
were
strangers
and
pilgrims
.
7.
The
inward
motions
of
unmortified
corruptions
,
which
are
in
the
Godly
,
do
not
only
fight
against
the
welfare
of
their
bodies
,
Prov.
14.
30.
against
that
light
and
knowledge
of
God
,
which
is
in
their
understandings
,
Rom.
7.23
.
and
against
the
graces
and
motions
of
God's
Spirit
,
which
are
in
their
hearts
,
Gal.
5.17
.
But
likewise
against
the
everlasting
wel-being
of
their
very
souls
,
so
that
these
corruptions
cannot
be
given
way
to
,
except
we
would
(
so
far
as
in
us
lyes
)
run
the
hazard
of
the
losse
of
our
souls
:
for
,
this
is
here
a
third
motive
to
the
mortifying
of
these
lusts
,
that
they
war
against
the
soul
.
8.
The
Lord
doth
allow
Christians
to
stir
up
their
hearts
to
the
study
of
the
mortification
of
their
corruptions
,
by
the
consideration
of
the
hazard
that
cannot
but
follow
upon
their
prevailing
,
which
is
no
lesse
than
the
wounding
of
their
souls
by
every
advantage
their
corruptions
do
get
;
and
the
eternal
losse
and
ruine
of
their
souls
,
by
the
continual
prevailing
of
them
,
as
is
imported
also
in
this
motive
to
the
mortification
of
those
fleshly
lusts
;
They
war
against
the
soul
.
Vers.
12.
Having
your
conversation
honest
among
the
Gentiles
,
that
whereas
they
speak
against
you
as
evil
doers
,
they
may
by
your
good
works
which
they
shall
behold
,
glorifie
God
in
the
day
of
visitation
.
In
this
Verse
,
the
Apostle
presseth
the
effect
of
his
former
exhortation
;
and
withall
prescribeth
a
special
mean
of
shewing
forth
the
praises
of
God
,
to
wit
,
That
Christians
should
labour
to
express
holiness
in
their
outward
conversation
:
and
this
he
beareth
in
by
two
arguments
.
The
first
,
is
,
That
their
lot
was
to
converse
among
the
enemies
of
the
Gospel
,
and
such
as
would
be
glad
to
find
occasion
from
their
miscarriage
to
slander
them
as
evil
doers
.
The
second
,
is
,
That
their
holy
walking
among
such
,
might
prove
a
blessed
mean
,
not
only
to
stop
the
mouthes
of
their
slanderous
enemies
;
but
likewise
to
being
about
their
conversion
,
and
consequently
bring
much
glory
to
God
,
when
it
should
please
him
to
visit
them
with
his
saving
grace
.
Hence
Learn
,
1.
In
so
far
as
the
power
of
sin
is
weakened
in
the
heart
,
there
will
be
a
beauty
and
loveliness
upon
the
outward
conversation
;
which
,
if
it
be
defiled
with
out-breakings
,
doth
clearly
evidence
the
power
and
prevalency
of
unmortified
lusts
in
the
heart
:
●or
,
as
a
necessary
consequent
,
or
effect
of
the
former
exhortation
,
to
abstain
from
fleshly
lusts
,
the
Apostle
bringeth
in
this
,
having
your
conversation
honest
.
2.
It
is
not
so
much
by
a
fair
profession
,
or
good
expressions
,
that
Christians
do
shew
forth
the
praises
of
God
,
as
by
an
honest
conversation
,
made
beautiful
and
lovely
(
as
the
word
here
translated
honest
signifieth
)
to
on-lookers
,
by
the
right
ordering
of
all
the
parts
of
it
in
duties
to
God
and
men
,
Psal.
50.23
.
by
the
manifesting
of
wisdom
and
meekness
therein
joyntly
,
Jam.
3.13
.
and
especially
,
by
the
faithful
discharge
of
the
duties
of
their
particular
callings
and
relations
,
1
Thess.
4.11
,
12.
Tit.
2.9
,
10.
for
,
the
way
of
the
Apostle's
bringing
in
this
exhortation
,
giveth
ground
to
take
this
as
an
mean
of
attaining
to
what
he
had
prest
before
,
to
wit
,
their
shewing
forth
of
the
praises
of
God
,
mentioned
,
ver.
9.
having
your
conversation
honest
,
&c.
3.
The
more
wicked
the
society
be
,
with
whom
Believers
lot
is
to
converse
,
the
more
should
they
be
stirred
up
to
the
study
of
an
honest
conversation
,
for
the
conviction
or
gaining
of
such
:
for
,
by
this
that
these
Christian
Hebrews
were
among
Heathens
(
whom
many
professors
of
Christianity
resemble
,
in
living
like
Heathens
without
respect
to
the
Law
of
God
,
Rom.
2.14
.
pursuing
strongly
their
Idols
,
as
Heathens
do
,
1
Cor.
12.2
.
and
being
unacquainted
with
the
priviledges
and
duties
of
the
Covenant
of
Grace
,
as
Heathens
are
,
Eph.
2.11
.
and
ready
to
persecute
all
that
run
not
their
course
,
1
Pet.
4.3
.
All
which
,
the
Scriptures
cited
,
make
characters
of
Heathens
)
the
Apostle
perswades
them
to
study
holiness
of
life
:
having
your
conversation
honest
among
the
Gentiles
.
4.
Those
of
whom
the
world
is
unworthy
,
are
often
represented
to
the
world
as
unworthy
to
live
in
it
,
by
those
whose
dishonest
wayes
are
reproved
by
their
honest
conversation
:
for
,
it
is
here
supponed
to
be
the
lot
of
the
chosen
Generation
,
the
royal
Priesthood
,
&c.
to
be
spoken
against
as
evil
doers
.
5.
It
is
one
of
the
characters
of
them
that
are
without
God
in
the
world
,
to
be
enemies
to
,
and
slanderers
of
those
,
who
will
not
run
with
them
to
the
same
excess
of
riot
:
for
,
it
is
here
a
description
of
the
Heathens
,
that
they
speak
against
those
who
are
of
an
honest
conversation
,
as
evil
doers
.
6.
The
best
way
for
Christians
to
stop
the
mouthes
of
their
slanderers
,
is
,
by
an
honest
conversation
:
without
which
,
any
other
means
they
can
use
,
will
readily
prove
ineffectual
for
maintaining
their
reputation
:
for
,
here
the
Apostle
prescribeth
to
Christians
the
study
of
a
holy
walking
,
as
a
mean
to
put
their
very
enemies
upon
an
exercise
inconsistent
with
slandering
of
the
Godly
,
having
your
conversation
honest
among
the
Gentiles
,
that
whereas
they
speak
against
you
as
evil
doers
,
they
may
by
your
good
works
which
they
shall
behold
,
glorifie
God
.
7.
Although
the
Word
,
accompanied
with
the
powerfull
blessing
of
God
,
be
the
principal
mean
of
sinners
conversion
,
Rom.
10.17
,
15.
Yet
the
Lord
may
make
use
of
the
very
carriage
and
visible
acting
of
his
People
,
(
such
as
,
their
equity
in
their
dealings
,
even
with
their
enemies
;
their
patient
bearing
of
injuries
from
them
,
and
continuing
to
expresse
love
and
respect
to
them
notwithstanding
thereof
)
to
allure
wicked
men
to
fall
in
love
with
his
way
,
and
to
give
him
glory
that
ever
sent
them
such
a
mean
,
and
blessed
it
to
them
,
for
their
reclaiming
from
the
way
of
perdition
:
for
,
here
,
an
honest
conversation
is
pressed
,
as
a
mean
of
gaining
the
enemies
of
Christ
and
his
People
,
to
glorifie
God
in
the
day
of
visitation
.
8.
Neither
the
best
use
of
natural
power
of
free-will
,
that
unrenewed
men
may
attain
●nto
,
nor
all
the
pains
that
the
Godly
can
take
upon
them
▪
will
be
sufficient
to
bring
about
that
glorious
work
of
their
Conversion
,
whereby
the
Lord
is
so
much
glorified
,
till
he
be
pleased
to
visit
them
with
his
power
,
Psal.
110.3
.
and
with
his
love
,
to
make
the
change
,
Ezek.
168.
for
,
here
,
as
a
necessary
pre-requisit
,
for
the
gaining
of
sinners
to
glorifie
God
,
the
Apostle
supponeth
that
there
must
be
a
day
of
visitation
,
whereby
must
be
understood
a
visitation
in
special
mercy
,
in
regard
it
gains
sinners
to
glorifie
God
.
9.
It
is
not
any
glory
to
our selves
from
men
,
that
should
be
our
motive
to
an
honest
walking
among
them
;
but
that
we
may
thereby
bring
some
glory
to
God
from
them
:
which
being
honestly
aimed
at
by
us
,
shall
bring
sufficient
glory
to
us
along
with
it
,
1
Sam.
2.30
.
for
,
this
is
here
made
the
principal
motive
to
an
honest
walking
,
That
thereby
others
might
be
moved
to
glorifie
God
in
the
day
of
visitation
.
10.
The
Children
of
the
Lord
should
not
lose
their
hopes
,
nor
quite
their
endeavours
of
gaining
the
greatest
enemies
to
God
or
themselves
,
among
whom
they
live
,
considering
how
soon
and
easily
the
Lord
can
make
a
change
upon
them
:
for
,
the
Apostle
would
have
them
looking
upon
those
that
were
Heathens
,
and
speaking
against
them
as
evil
doers
,
as
such
whom
God
might
visit
in
mercy
,
and
in
whose
conversion
they
might
be
made
instrumental
,
having
your
conversation
honest
among
the
Gentiles
,
that
whereas
they
speak
against
you
as
evil
doers
,
they
may
by
your
good
works
which
they
shall
behold
,
glorifie
God
in
the
day
of
visitation
.
Vers.
13.
Submit
your selves
to
every
Ordinance
of
man
for
the
Lords
sake
,
whether
it
be
to
the
King
,
as
supream
.
14.
Or
unto
Governours
,
as
unto
them
that
are
sent
by
him
for
the
punishment
of
evil
doers
,
and
for
the
praise
of
them
that
do
well
.
In
this
second
part
of
the
Chapter
,
the
Apostle
exhorteth
to
those
particular
duties
,
whereby
Christians
do
shew
forth
the
praises
of
God
,
and
commend
Religion
in
their
several
relations
:
And
his
first
exhortation
,
in
order
to
these
ends
,
is
,
That
they
should
carry
themselves
with
respect
and
submission
,
to
any
form
of
lawful
Government
,
established
in
the
several
Countries
where
they
were
scattered
,
whether
the
same
were
exercised
by
the
supream
Magistrate
or
by
the
inferiour
:
which
several
forms
of
Civil
Government
,
he
calleth
a
Humane
Ordinance
;
mainly
,
because
the
Lord
hath
not
determined
in
his
Word
,
what
particular
kind
of
Government
every
place
in
the
World
should
have
,
whether
Monarchy
,
or
some
other
form
;
but
hath
left
the
determination
thereof
to
humane
prudence
,
walking
by
the
general
rules
of
his
Word
:
And
this
exhortation
the
Apostle
inferreth
upon
the
former
,
wherewith
the
first
part
of
the
Chapter
is
closed
,
as
a
special
mean
of
gaining
wicked
men
to
glorifie
God
;
and
presseth
the
same
by
two
reasons
:
The
first
,
is
taken
from
the
respect
,
which
Christians
owe
to
the
Command
of
God
,
who
is
the
Author
of
Magistracy
:
The
second
,
is
taken
from
the
good
ends
for
which
Magistracy
is
ordained
,
To
wit
,
1.
for
the
punishing
and
suppressing
of
wickedness
;
And
,
2.
for
the
promoving
and
encouraging
of
piety
and
vertue
.
Hence
Learn
,
1.
The
Lord
is
graciously
pleased
to
call
for
respect
,
at
the
hands
of
his
People
,
toward
those
who
carry
no
respect
to
him
,
that
thereby
he
may
either
gain
such
to
his
obedience
,
or
heap
coals
of
fire
upon
their
heads
:
for
,
unto
Heathen
Magistrates
he
is
here
calling
for
submission
and
obedience
at
the
hands
of
his
People
,
Submit
your selves
to
every
Ordinance
of
man
.
2.
Although
Civil
Magistracy
be
a
Divine
Ordinance
,
in
regard
it
is
of
Gods
appointment
,
Prov.
8.15
.
Yet
it
is
here
called
a
humane
Ordinance
,
in
regard
it
is
mainly
exercised
about
humane
affairs
,
and
for
the
good
of
humane
societies
as
such
,
in
regard
the
particular
forms
thereof
are
left
to
be
determined
by
men
,
as
was
touched
in
the
Exposition
;
and
in
some
cases
,
may
be
altered
by
them
.
In
all
which
respects
,
it
differeth
from
that
spiritual
Government
,
which
Christ
hath
established
in
his
House
;
this
being
wholly
about
spiritual
affairs
,
2
Cor.
10.8
.
the
particular
form
thereof
determined
by
Jesus
Christ
in
his
Word
,
and
never
to
be
altered
in
any
place
of
the
world
,
Eph.
4.11
,
12
,
13.
for
,
Civil
Government
,
for
the
fore-mentioned
respects
,
as
also
to
difference
it
from
the
Ecclesiastick
,
is
here
called
an
Ordinance
of
man
.
3.
Not
only
private
Christians
,
but
also
the
publick
Ministers
of
Christ
,
and
all
ranks
of
professors
of
his
Name
,
are
bound
to
give
submission
and
obedience
in
things
lawfull
,
unto
lawfull
Magistrates
,
though
they
prove
enemies
unto
Religion
,
under
whose
Dominion
Gods
Providence
hath
cast
their
lot
:
which
submission
,
doth
consist
in
a
reverend
esteem
of
the
persons
of
Magistrates
,
because
of
their
Office
,
Eccles.
10.2
.
in
the
maintaining
of
their
Authority
and
respect
before
others
,
especially
their
Subjects
,
Exod.
22.27
.
in
giving
of
our
worldly
substance
for
that
end
,
Rom.
13.7
.
in
our
earnestness
with
God
in
prayer
for
his
blessing
upon
their
Government
,
1
Tim.
2.1
,
2.
and
in
suffering
patiently
,
and
with
due
respect
to
their
Persons
and
Office
what
they
do
unjustly
inflict
for
disobedience
to
their
unlawful
commands
,
Act.
23.5
.
for
,
this
exhortation
is
given
both
to
the
Officers
and
Members
of
the
Church
,
scattered
through
those
Nations
who
had
only
Heathen
Kings
and
Governours
,
Submit
your selves
to
every
Ordinance
of
man
.
4.
This
dutiful
and
submissive
carriage
of
Christians
,
toward
wicked
Magistrates
,
is
a
special
mean
of
commending
Religion
to
the
profane
,
and
gaining
of
them
to
glorifie
God
,
who
use
most
unjustly
to
represent
Christ's
Subjects
as
enemies
to
Civil
Magistrates
,
Act.
24.5
.
for
,
this
exhortation
may
be
conceived
to
be
pressed
as
a
special
mean
of
attaining
to
that
honest
conversation
among
the
Gentiles
,
who
spoke
against
Christians
as
evil
doers
,
especially
in
the
matter
of
their
loyalty
,
whereunto
the
Apostle
did
exhort
in
the
former
Verse
;
Submit
your selves
to
every
Ordinance
of
man
.
5.
It
is
agreeable
to
the
mind
of
God
that
there
be
plurality
of
Magistrates
set
over
every
Country
or
Incorporation
of
people
,
it
being
impossible
for
any
one
,
or
a
few
,
by
reason
of
the
imperfection
of
their
wit
and
strength
,
to
administer
Justice
aright
to
many
,
Exod.
18.18
,
21.
which
ought
to
be
brought
near
to
poor
people
,
to
prevent
their
toil
and
expences
so
far
as
may
be
,
1
Sam.
7.16
.
And
likewise
that
there
be
some
order
among
these
Magistrates
;
some
of
them
in
greater
eminency
and
power
than
others
:
for
,
so
the
Apostle
supponeth
here
,
while
he
mentioneth
many
Magistrate●
,
and
some
of
them
more
eminent
than
others
;
whether
it
be
to
the
King
as
supream
,
or
unto
Governours
.
6.
Although
the
supream
Magistrate
,
may
be
a
prime
instrument
in
appointing
and
protecting
inferiour
Magistrates
in
the
exercise
of
their
Office
,
2
Chron.
19.5
.
in
which
respect
the
inferiour
may
be
said
to
be
sent
by
him
,
to
wit
,
the
Supream
;
Yet
are
the
Lord's
People
no
lesse
straitly
bound
to
obey
and
submit
to
the
inferiour
,
acting
in
his
station
,
than
to
the
Supream
acting
in
his
,
the
one
being
essentially
Judges
,
and
in
God's
place
,
to
the
people
,
as
well
as
the
other
,
2
Chron.
19.6
.
Prov.
8.15
,
for
,
the
Apostle
doth
presse
equally
,
and
upon
the
same
grounds
,
submission
to
both
,
whether
it
be
to
the
King
as
supream
,
or
unto
Governours
,
as
unto
them
that
are
sent
by
him
.
7.
This
submission
and
obedience
,
which
Christians
owe
to
lawfull
Magistrates
,
ought
to
slow
from
their
respect
to
God's
Command
enjoyning
the
same
;
and
from
love
to
Him
,
who
hath
established
that
order
among
men
,
and
would
have
his
People
commending
Religion
to
heathen
or
profane
Magistrates
by
their
respect
to
his
Ordinance
in
the
persons
of
such
;
so
that
whosoever
have
not
a
hearty
respect
to
God
and
his
Commands
,
and
love
to
Him
and
his
Honour
,
they
want
the
principle
of
true
loyalty
to
Magistrates
,
whose
great
care
therefore
should
be
,
to
advance
true
piety
and
respect
to
God
,
and
his
Commands
in
the
hearts
of
their
Subjects
,
as
they
love
to
find
true
loyalty
in
them
to
themselves
:
for
,
this
is
here
made
the
principle
or
motive
of
Christians
subjection
to
Magistracy
,
Submit
,
&c.
for
the
Lords
sake
.
8.
Magistrates
should
be
so
far
from
giving
toleration
,
let
be
encouragement
,
to
any
wicked
doers
under
their
power
,
whether
godless
and
profane
live●
,
Psal.
101.4
,
5
,
7
,
8.
or
Hereticks
and
false
Teachers
,
though
never
so
seemingly
pious
,
who
are
no
lesse
evil
doers
than
the
other
,
Philip.
3.2
.
That
they
should
esteem
it
the
great
end
of
their
advancement
to
their
Office
and
a
principal
part
of
their
Duty
,
to
restrain
and
punish
all
such
:
for
,
this
is
here
made
one
end
of
Magistracy
,
comprehending
one
chief
part
of
the
Duty
of
Magistrates
;
for
the
punishment
of
evil
doers
.
9.
It
is
the
Duty
of
Magistrates
,
to
put
most
honour
upon
,
and
give
most
encouragement
and
respect
to
,
those
,
that
live
most
subject
to
the
will
of
Christ
,
those
being
the
best
friends
of
Magistrates
;
and
the
disgracing
or
wronging
of
them
,
being
,
in
a
special
way
,
resented
by
Christ
,
the
Supream
Magistrate
:
for
,
this
is
another
end
of
their
Office
,
and
branch
of
their
Duty
,
that
they
are
for
the
praise
of
them
that
do
well
.
Vers.
15.
For
so
is
the
will
of
God
,
that
with
well
doing
ye
may
put
to
silence
the
ignorance
of
foolish
men
.
The
Apostle
repeateth
in
substance
,
his
first
argument
,
whereby
he
did
presse
upon
Professors
of
Christianity
,
subjection
to
lawfull
Magistrates
,
to
wit
,
that
this
was
now
plainly
revealed
to
be
the
will
of
Him
,
who
is
above
all
Magistrates
:
and
withall
,
he
addeth
a
third
,
That
Christians
respective
carriage
toward
Magistrates
should
prove
an
effectual
mean
of
confuting
the
calumnies
of
unreasonable
men
;
who
,
being
inraged
against
the
Lord's
People
,
did
represent
them
as
enemies
to
Civil
Government
,
that
so
they
might
raise
persecution
against
them
.
Hence
Learn
,
1.
It
is
not
so
much
the
fear
of
hazard
,
for
neglect
of
duty
,
or
the
apprehension
of
advantage
by
the
performance
of
it
as
the
consideration
of
the
will
of
the
Lord
,
which
should
be
the
prime
and
m●st
prevalent
motive
of
Christians
to
their
duty
;
co●●●●ring
,
that
his
will
(
though
never
so
far
above
our
natural
reason
,
and
contrary
to
our
natural
inclination
〈◊〉
is
the
rule
of
Righteousness
,
Rom.
12.2
.
in
our
obedience
whereof
our
welfare
doth
consist
,
Mark
3.35
.
for
,
the
Apostle
having
suggested
this
before
,
ver.
13.
as
a
motive
to
this
same
duty
,
holdeth
it
forth
here
again
more
expresly
;
for
so
is
the
will
of
God
.
2.
Disaffection
to
Civil
Government
and
Magistracy
,
is
an
old
slander
which
hath
been
ordinarily
given
in
against
the
Godly
by
wicked
men
,
who
hate
to
the
death
those
,
who
,
by
their
holy
walking
do
reprove
and
shame
their
profanity
;
and
therefore
labour
to
engage
those
in
power
against
them
,
as
their
enemies
,
Prov.
29.10
.
for
,
as
it
was
ordinarily
charged
upon
the
Servants
and
People
of
God
of
old
,
Jer.
37.13
.
Ezra
4.12
,
13.
So
the
Apostle
,
prescribing
a
way
to
these
Christian
Hebrews
how
to
silence
such
slanders
,
importeth
,
that
it
was
,
in
his
time
,
the
ordinary
tryal
of
the
Godly
to
whom
he
writeth
,
That
with
well
doing
ye
may
put
to
silence
,
&c.
3.
Although
it
be
fitting
sometimes
for
the
Lord's
People
,
to
use
verbal
apologies
for
their
own
clearing
,
and
other
lawful
means
of
defence
against
false
aspersions
,
Act.
24.10
,
&c.
and
25.8
.
Yet
a
holy
and
christian
carriage
,
is
the
most
powerful
mean
(
though
it
be
more
seldom
made
use
of
than
any
)
to
confute
the
calumnies
of
wicked
men
;
and
to
bind
up
their
mouthes
(
were
they
never
so
enraged
)
from
speaking
against
the
Godly
?
for
,
the
Apostle
,
having
recommended
this
mean
for
this
end
before
,
ver.
12.
prescribeth
it
here
again
,
importing
the
fitnesse
of
it
for
the
end
for
which
he
presseth
it
,
and
likewise
some
unwillingness
in
people
to
make
use
of
it
;
That
with
well
doing
ye
may
put
to
silence
(
in
which
word
,
there
is
a
metaphor
taken
from
the
putting
of
a
musle
upon
the
mouth
of
some
wild
beast
,
or
mad-dog
,
such
as
the
malicious
slanderers
of
God's
People
are
)
the
ignorance
of
foolish
men
.
4.
The
ground
of
wicked
mens
malice
,
which
vents
it self
against
the
Godly
in
slanders
,
and
in
mis-representations
of
them
,
especially
to
men
in
power
,
is
,
that
they
are
grosly
ignorant
,
to
wit
,
of
the
terror
of
that
God
who
resents
the
least
wrong
done
to
his
Servants
,
as
done
to
himself
,
Zech.
2.8
.
and
of
the
due
subordination
of
men
in
Authority
to
Him
,
by
reason
whereof
,
His
People
may
disobey
their
sinful
commands
,
without
any
wrong
to
their
Office
,
or
disrespect
to
their
Persons
,
Act.
4.19
.
for
,
here
the
Apostle
leads
the
Lord's
People
,
to
take
the
malicious
calumnies
of
wicked
men
,
for
the
language
of
their
ignorance
,
that
so
they
might
rather
pity
and
pray
for
them
,
than
study
to
requite
them
,
as
their
Lord
did
upon
the
same
consideration
,
Luke
23.34
.
while
he
thus
directs
,
with
well
doing
put
to
silence
the
ignorance
of
foolish
men
.
5.
They
who
imploy
their
wit
to
make
the
Lord's
People
odious
,
and
bring
them
under
hazard
from
those
that
are
in
power
over
them
,
although
they
may
have
as
much
use
of
it
as
may
get
them
the
car
and
favour
of
them
that
are
in
power
,
and
may
prevail
by
their
calumnies
to
bring
trouble
upon
the
Godly
;
Yet
,
are
they
really
and
in
Gods
esteem
,
mad
and
demented
,
as
the
word
here
signifieth
,
seing
by
their
so
doing
they
run
the
hazard
of
the
wrath
of
Him
,
who
is
a
jealous
and
a
terrible
God
against
his
Peoples
enemies
,
Isa.
49.14
,
17.
for
,
the
Apostle's
scope
and
strain
here
,
doth
import
,
that
malicious
slanders
of
the
Godly
,
given-in
to
those
in
Authority
,
had
such
acceptance
and
weight
with
them
,
as
to
occasion
the
rise
of
persecution
from
them
against
the
Godly
:
and
yet
those
who
gave
in
these
slanders
,
are
here
represented
by
the
Spirit
of
God
as
ignorant
and
foolish
men
.
Vers.
16.
As
free
,
and
not
using
your
liberty
for
a
cloak
of
maliciousnesse
,
but
as
the
Servants
of
God
.
The
Apostle
,
in
answer
to
an
objection
,
which
hath
been
in
the
hearts
of
some
professors
,
against
that
subjection
,
which
he
had
prest
upon
them
,
to
Civil
Magistrates
,
to
wit
,
that
their
christian
liberty
did
exempt
them
from
it
;
especially
,
those
Magistrates
being
wicked
,
and
pagans
,
bringeth
in
a
fourth
argument
to
presse
the
same
:
The
sum
whereof
is
,
That
however
Believers
be
brought
by
Jesus
Christ
to
a
state
of
true
and
spiritual
freedom
;
Yet
the
Lord
doth
not
allow
them
to
make
their
christian
liberty
a
pretence
or
vail
to
cover
any
wickednesse
;
and
consequently
,
not
that
wickedesse
of
despising
and
rejecting
his
Ordinance
of
Magistracy
;
but
on
the
contrary
,
doth
enjoyn
them
all
to
use
their
liberty
,
purchased
by
Christ
,
wholly
,
as
an
engagement
and
motive
to
his
service
.
Hence
Learn
,
1.
Believers
in
Jesus
Christ
,
are
by
him
advanced
to
a
state
of
true
liberty
and
freedom
,
which
doth
not
consist
in
a
liberty
to
sin
against
God
,
which
is
Satans
slavery
,
2
Tim.
2.26
.
nor
in
freedom
from
the
sweet
yoke
of
his
service
,
whether
it
be
in
attending
his
Ordinances
,
to
which
he
hath
tied
us
till
his
second
coming
,
Mat.
28.19
,
20.
1
Cor.
11.26
.
or
the
duties
we
owe
to
others
of
his
People
,
Gal.
5.13
.
But
it
doth
consist
in
our
freedom
from
the
Law
as
a
Covenant
of
works
,
by
which
we
are
not
to
seek
Justification
or
Salvation
,
Gal.
3.18
.
Rom.
3.21
,
22.
we
are
free
from
the
guilt
of
sin
,
Tit.
2.14
from
the
dominion
thereof
,
Rom.
6.22
.
and
the
curse
due
thereunto
,
Rom.
8.1
,
2.
and
from
the
yoke
of
Mosaical
Ceremonies
,
Gal.
5.1
.
and
,
especially
,
in
this
we
are
free
,
that
we
are
honoured
and
enabled
to
do
God
acceptable
service
,
Psa.
119.45
.
In
all
which
respects
,
Believers
are
presupposed
truly
,
free
according
to
the
Apostle's
concession
here
,
As
free
.
2.
Even
the
Redeemed
Ones
by
Christ
have
as
much
corruption
remaining
unmortified
in
their
hearts
after
Regeneration
as
makes
them
in
hazard
,
not
only
to
commit
wickednesse
,
and
excuse
the
same
;
but
to
make
the
priviledges
they
have
through
Christ
,
and
particularly
their
christian
liberty
,
a
cloak
to
hide
it
,
as
if
sin
were
no
sin
in
them
,
or
as
if
Christ
had
purchased
to
them
liberty
to
sin
:
for
,
so
much
is
imported
in
the
Apostle's
disswading
Christians
here
not
only
from
refusing
subjection
to
Magistrates
,
but
from
defending
the
same
,
and
using
their
liberty
as
a
cloak
of
that
wickednesse
;
As
free
,
and
not
using
your
liberty
for
a
cloak
of
maliciousnesse
.
3.
When
Christians
shake
off
any
duty
prest
in
the
Moral
Law
,
under
a
pretence
that
their
christian
liberty
gives
them
warrant
so
to
do
,
they
are
then
come
to
such
a
height
of
wickednesse
,
as
hath
much
of
malice
in
it
;
especially
,
against
any
that
would
oppose
them
in
that
course
,
and
such
as
will
spread
to
more
and
more
wickednesse
:
for
,
the
Apostle
sets
forth
here
,
Christians
,
defending
their
exemption
from
obedience
to
Magistrates
,
with
the
pretext
of
their
christian
liberty
,
by
such
a
word
as
doth
comprehend
in
the
signification
of
it
,
all
wickednesse
;
and
points
especially
,
at
that
particular
sin
of
malice
,
or
envie
;
Not
using
your
liberty
for
a
cloak
of
maliciousnesse
.
4.
These
iniquities
which
are
unjustly
charged
upon
all
the
Godly
by
wicked
men
,
may
be
justly
charged
by
the
Godly
themselves
upon
their
own
hearts
,
as
inclinable
to
those
iniquities
,
which
do
break
forth
in
some
:
for
,
the
Apostle
,
having
in
the
former
Verse
,
called
them
ignorant
and
foolish
men
,
who
did
slander
all
Professors
of
Christianity
,
as
enemies
to
Magistracy
,
doth
here
warn
all
to
beware
to
make
their
christian
liberty
a
cloak
of
it
,
while
he
saith
,
Not
using
your
liberty
as
a
cloak
of
maliciousnesse
.
5.
The
right
use
which
Believers
ought
to
make
of
that
liberty
,
which
Christ
hath
purchased
for
them
,
is
to
be
thereby
the
more
strictly
engaged
to
his
service
;
our
serving
of
Him
being
a
great
part
of
true
christian
liberty
,
Psal.
119.45
.
and
one
great
end
of
God's
giving
a
Redeemer
for
us
,
Luke
1.74
.
for
,
here
the
Apostle
discovers
wherein
the
right
use
of
christian
liberty
did
consist
,
to
wit
,
that
Christians
who
are
truly
free
,
should
carry
themselves
as
the
servants
of
God
.
Vers.
17.
Honour
all
men
.
Love
the
Brotherhood
.
Fear
God
Honour
the
King
.
The
fifth
argument
,
whereby
the
Apostle
presseth
upon
all
Christians
due
subjection
to
Civil
Magistrates
,
is
taken
from
the
necessary
connexion
that
is
betwixt
this
and
other
unquestionable
duties
:
of
which
,
the
Apostle
giveth
three
instances
;
every
one
whereof
,
doth
in
some
sort
infer
the
equity
of
this
duty
,
which
was
questioned
by
some
of
them
:
The
first
,
is
,
That
some
respect
is
due
to
all
men
,
and
therefore
much
more
to
Magistrates
.
The
second
is
,
That
christian
society
should
be
very
dear
to
all
the
Lord's
People
;
and
consequently
they
ought
to
respect
Magistrates
under
whose
power
and
protection
they
do
enjoy
the
same
.
The
third
is
,
That
they
should
stand
in
aw
to
offend
God
,
and
therefore
should
give
that
honour
to
Magistrates
,
which
he
had
so
straitly
enjoyned
by
the
Apostle
before
,
and
here
presseth
again
in
the
close
of
this
Verse
.
Hence
Learn
,
1.
While
the
Ministers
of
Christ
are
earnestly
pressing
some
one
special
duty
upon
the
Lord's
People
,
they
ought
also
joyntly
to
press
such
other
duties
as
are
to
be
joyned
therewith
in
their
practice
,
and
may
be
helpfull
toward
the
performance
of
that
,
lest
by
insisting
much
in
the
pressing
of
one
duty
,
without
mentioning
of
others
,
which
ought
to
be
carried
along
therewith
,
the
Lord's
People
may
receive
such
impression
of
the
necessity
of
that
one
,
as
may
make
them
forgetful
of
others
,
not
only
equally
necessary
with
that
one
,
but
also
subservient
toward
the
performance
of
it
:
for
,
while
the
Apostle
is
earnestly
pressing
subjection
to
Magistrates
by
many
reasons
,
he
intermixeth
a
bundle
of
other
duties
,
which
are
necessary
to
be
joyned
in
practice
with
that
;
and
being
made
conscience
of
,
will
fit
them
for
the
performance
of
it
,
Honour
all
men
.
Love
the
Brotherhood
.
Fear
God
.
And
so
,
Honour
the
King
.
2.
It
is
a
prevailing
way
of
dealing
with
the
Lord's
People
(
which
Christ's
Ministers
should
study
)
to
bear
in
upon
them
duties
more
questionable
,
against
which
they
may
have
some
prejudice
,
as
necessary
concommitants
or
effects
of
other
duties
,
which
they
do
lesse
question
,
and
will
more
easily
subject
themselves
unto
,
that
from
the
acknowledged
equity
of
the
one
,
they
may
be
brought
to
yeeld
to
the
other
,
which
hath
necessary
connexion
therewith
:
even
as
it
is
a
most
convincing
way
of
reasoning
upon
any
subject
,
to
make
use
of
premises
easily
assented
to
,
for
gaining
assent
to
some
questionable
conclusion
,
which
is
the
Apostle's
way
here
;
for
while
he
presseth
the
duty
of
subjection
to
Civil
Magistrates
,
from
which
some
Professors
of
Christianity
did
apprehend
themselves
exempted
by
their
christian
liberty
,
he
presseth
upon
them
such
other
unquestionable
duties
as
did
infer
that
subjection
by
the
force
of
good
consequence
;
if
they
found
themselves
bound
to
honour
all
men
,
to
love
the
Brotherhood
,
to
fear
God
,
then
they
could
not
but
find
themselves
bound
also
to
honour
the
King
.
3.
Although
there
be
some
so
grosly
and
avowedly
wicked
,
that
they
ought
to
be
contemned
and
esteemed
vile
by
the
Lord's
People
in
comparison
of
others
,
Psal.
15.4
.
Yet
,
there
is
no
man
,
to
whom
the
Children
of
the
Lord
do
not
owe
some
respect
;
considering
that
all
men
do
partake
of
some
excellency
from
God
,
Act.
17.25
,
&c.
and
carry
some
resemblance
of
his
Image
,
Jam.
3
9.
and
that
the
best
may
know
more
to
be
loathed
in
themselves
,
than
they
can
do
in
the
worst
,
Philip.
2.3
.
and
that
the
worst
,
for
ought
we
know
,
may
be
within
the
compasse
of
God's
election
,
1
Cor.
7.16
.
for
which
causes
,
we
ought
to
give
them
some
signs
of
our
respect
,
that
so
we
may
keep
our selves
in
the
better
capacity
of
doing
good
to
their
souls
;
Honour
all
men
.
4.
It
is
not
only
the
duty
of
every
Christian
to
give
a
special
measure
of
love
and
respect
to
the
persons
of
other
Christians
,
beyond
what
they
give
to
any
other
men
,
Psal.
16.3
.
and
to
evidence
the
same
by
their
sympathy
with
,
and
supply
of
,
one
another
under
their
necessities
,
Gal.
6.10
.
But
also
to
love
the
society
one
of
another
,
both
in
the
exercise
of
publick
Ordinances
▪
to
which
Christ
hath
promised
his
special
presence
,
Mat.
18.20
.
and
in
the
more
private
duties
of
mutual
edification
,
which
are
very
pleasant
to
the
Lord
,
Mal.
3.16
.
and
profitable
to
themselves
,
Heb.
3.12
,
13.
for
,
the
Apostle
having
exhorted
to
honour
all
men
,
subjoyneth
this
,
as
a
further
degree
of
respect
▪
not
only
to
the
Saints
themselves
,
But
as
the
word
signifies
,
to
their
society
,
Love
the
Brotherhood
.
5.
It
should
be
the
great
care
of
the
Children
of
God
,
to
carry
along
in
the
discharge
of
every
duty
,
the
fear
of
God
in
their
hearts
:
which
is
a
frame
of
spirit
that
he
worketh
in
all
that
are
in
Covenant
with
him
,
Jer.
32.40
.
whereby
they
hate
every
known
sin
,
Prov.
8.13
.
and
,
in
obedience
to
him
,
aim
at
every
commanded
duty
,
especially
,
those
of
their
particular
relations
,
2
Chron.
19.7
.
and
is
entertained
by
the
believing
consideration
of
the
terror
of
the
Lord
,
Psa.
119.119
,
120.
his
excellency
,
Job
13.11
.
his
goodness
,
Hos.
3.5
.
and
his
pronenesse
to
pardon
sin
,
Psal.
130.4
.
All
which
is
comprehended
under
this
duty
,
which
seasoneth
all
the
rest
,
here
pressed
;
Fear
God
.
6.
There
is
a
special
measure
of
honour
and
respect
due
by
the
Lords
People
unto
those
whom
God
hath
set
in
Lawfull
Authority
over
them
,
beyond
what
is
due
to
any
others
on
earth
,
by
reason
of
their
place
,
wherein
they
resemble
the
Majesty
of
God
to
his
People
,
Psal.
82.6
.
for
,
the
Apostle
,
having
exhorted
in
the
beginning
of
this
Verse
,
to
honour
all
men
,
as
if
that
honour
which
is
due
to
all
,
were
not
sufficient
for
Magistrates
,
he
closeth
the
Verse
with
this
,
Honour
the
King
.
7.
The
Lord's
People
,
are
so
to
honour
Magistrates
,
as
that
they
forget
not
the
fear
of
the
Lord
,
and
the
duties
comprehended
under
it
,
in
the
first
place
:
without
which
no
duty
can
be
faithfully
discharged
to
any
man
,
Luke
18.2
.
for
,
this
is
not
only
the
order
of
the
words
here
,
but
of
the
purpose
it self
;
Fear
God
.
Honour
the
King
.
8.
These
duties
,
against
which
the
hearts
of
the
Godly
have
some
prejudice
,
and
the
neglect
whereof
,
proveth
most
offensive
to
the
profane
,
had
need
to
be
frequently
and
earnestly
prest
upon
the
Lord's
People
:
for
this
duty
was
unpleasant
to
many
Professors
,
and
the
profane
apprehending
it
to
be
so
to
all
,
were
incensed
against
Christians
:
Therefore
,
the
Apostle
,
having
pressed
it
before
,
ver.
14.
reneweth
his
exhortation
to
it
here
again
,
Honour
the
King
.
Vers.
18.
Servants
be
subject
to
your
masters
with
all
fear
,
not
only
to
the
good
and
gentle
,
but
also
to
the
froward
.
The
second
exhortation
to
the
study
of
holinesse
,
for
shewing
forth
the
praises
of
God
,
is
directed
to
Christian
Servants
,
in
which
rank
the
greatest
number
of
Believers
then
were
,
who
seem
to
have
been
in
hazard
,
under
pretence
of
their
christian
liberty
,
not
only
to
shake
off
subjection
to
Magistrates
,
(
as
was
shewen
before
)
but
to
their
particular
Masters
(
the
most
part
whereof
were
also
at
that
time
Heathens
)
unto
whom
,
the
Apostle
presseth
Christian
Servants
to
give
subjection
and
obedience
,
with
all
fear
,
to
wit
,
of
offending
God
,
or
their
Masters
;
and
that
not
only
to
the
better
and
more
equitable
sort
of
them
,
but
even
to
the
more
austere
and
inhumane
.
Hence
Learn
,
1.
As
the
Children
of
the
Lord
in
the
meanest
and
hardest
condition
wherein
his
providence
doth
cast
them
,
may
be
instrumentall
in
bringing
some
glory
to
Him
;
So
,
He
is
especially
glorified
by
them
in
their
conscionable
discharge
of
the
particular
duties
of
that
relation
wherein
they
are
fixed
:
for
,
the
Apostle
(
having
shewen
the
end
of
all
Believers
priviledges
,
to
be
,
that
they
might
shew
forth
the
praises
of
God
,
ver.
9.
)
holdeth
forth
this
to
persecuted
Christian
Servants
,
as
one
principal
way
of
shewing
forth
His
praises
;
Servants
be
subject
to
your
Masters
.
2.
One
wrong
principle
,
being
admitted
in
the
minds
of
Christians
,
concerning
the
matters
of
God
,
may
be
the
occasion
and
rise
of
manifold
disorders
in
their
practice
:
for
,
it
is
clear
from
the
former
purpose
,
that
the
mistake
of
Christians
,
concerning
the
nature
of
their
christian
liberty
,
did
make
them
apprehend
themselves
exempted
from
subjection
to
Magistracy
;
and
by
this
exhortation
immediatly
subjoyned
,
compared
with
1
Cor.
7.20
,
21
,
22.
it
doth
appear
that
the
same
mistake
hath
prevailed
,
to
make
Servants
apprehend
exemption
from
subjection
to
their
Heathen
Masters
,
which
makes
the
Apostle
find
it
necessary
to
presse
them
to
this
duty
,
Servants
be
subject
to
your
Masters
.
3.
Although
there
be
some
of
the
great
ones
of
the
earth
,
given
by
the
Father
to
Christ
the
Mediator
,
who
will
therefore
receive
Him
,
and
subject
themselves
to
Him
,
Psal.
72.10
.
Yet
the
most
part
of
.
His
Subjects
and
Servants
are
of
the
poorest
and
meanest
in
the
world
,
whom
He
chooses
,
to
commend
the
freedom
of
His
grace
,
and
the
condescendency
of
His
love
,
which
often
lights
upon
the
Servant
,
and
passeth
by
the
Master
:
for
,
it
would
seem
,
there
hath
not
been
many
Magistrates
or
Masters
in
those
Nations
where
these
believing
Hebrews
,
to
whom
the
Apostle
writes
,
were
scattered
,
who
have
been
fit
to
be
spoken
to
,
which
makes
the
Apostle
omit
them
,
and
speak
to
their
Subjects
in
the
former
words
,
and
to
their
Servants
here
,
Servants
be
subject
to
your
Masters
.
4.
Christian
liberty
,
doth
not
exempt
Christian
Servants
from
subjection
to
their
Masters
,
though
they
were
Heathens
,
but
doth
consist
with
obeying
all
their
lawful
commands
heartily
,
and
as
service
to
God
,
Col.
3.22
,
23.
in
giving
due
respect
to
their
persons
,
as
being
placed
above
them
,
as
the
word
here
signifieth
:
for
,
this
is
here
prest
upon
the
chosen
Generation
,
and
such
as
were
truly
free
by
Jesus
Christ
;
Servants
be
subject
to
your
Masters
,
5.
Not
only
the
immediate
acts
of
God's
Worship
and
Service
,
should
be
gone
about
with
much
fear
and
reverence
to
Him
in
the
heart
,
Psal.
2.11
.
but
even
these
outward
duties
,
which
we
owe
to
men
,
should
be
seasoned
therewith
,
that
so
Christians
,
even
while
they
are
employed
in
most
common
duties
,
may
be
in
the
fear
of
the
Lord
all
the
day
long
,
Prov.
23.17
.
for
,
this
is
the
qualification
of
that
subjection
,
which
Christian
Servants
owe
to
their
Masters
,
Be
subject
with
all
fear
.
6.
It
may
be
the
lot
of
the
Lords
dearest
People
,
not
only
to
be
in
the
rank
of
Servants
,
which
is
a
part
of
their
likeness
to
their
Lord
for
His
outward
state
in
the
flesh
,
Philip.
2.7
.
but
likewise
to
be
,
by
divine
providence
,
put
to
serve
Heathens
,
and
the
worst
of
Heathens
,
that
so
the
Lord
may
make
them
instrumental
to
do
good
to
some
of
these
,
2
King
.
5.2
,
3.
or
convince
them
that
God
is
with
their
Servants
,
Gen.
31.44
.
for
,
here
the
Apostle
suppones
some
of
the
chosen
Generation
,
and
the
peculiar
People
,
to
be
Servants
to
Heathens
,
and
to
froward
and
perverse
Heathens
.
7.
Although
all
that
are
without
the
saving
knowledge
of
God
in
Christ
,
be
in
a
like
damnable
and
cursed
estate
,
Eph.
2.3
.
Yet
there
may
be
amongst
them
much
difference
of
disposition
,
some
of
them
being
of
a
more
bountiful
and
liberal
temper
,
as
the
word
,
here
rendered
good
,
may
signifie
,
Mat.
20.15
.
and
lesse
rigid
in
exacting
all
that
in
strict
justice
they
might
,
as
the
word
,
translated
gentle
,
doth
import
;
others
of
them
more
perverse
and
harder
to
have
dealing
with
,
according
to
the
signification
of
this
word
froward
:
which
difference
,
doth
mainly
flow
from
the
Lord
's
various
dispensation
of
the
gifts
of
nature
,
and
his
common
influences
for
improving
the
same
,
according
to
His
Soveraign
pleasure
:
for
,
here
among
wicked
and
heathen
Masters
,
there
are
some
good
and
equitable
,
or
moderate
,
to
wit
,
in
comparison
of
some
others
of
them
,
and
there
are
others
who
are
more
perverse
or
froward
.
8.
The
wickednesse
of
those
,
to
whom
in
God's
providence
Christians
are
tied
by
any
relation
,
doth
not
exempt
them
from
making
conscience
of
the
duties
of
that
relation
toward
those
to
whom
they
are
tied
;
the
ground
of
our
duty
,
not
being
the
qualification
of
the
person
to
whom
we
owe
it
,
but
the
Command
of
God
obliging
us
to
it
:
Servants
be
subject
to
your
Masters
with
all
fear
,
not
only
to
the
good
and
gentle
,
but
also
to
the
froward
.
Vers.
19.
For
this
is
thank-worthy
,
if
a
man
for
conscience
towards
God
endure
grief
,
suffering
wrongfully
.
20.
For
what
glory
is
it
,
if
when
ye
be
buffetted
for
your
faults
,
ye
shall
take
it
patiently
?
but
if
when
ye
do
well
,
and
suffer
for
it
,
ye
take
it
patiently
;
this
is
acceptable
with
God
.
From
this
,
to
the
end
of
the
Chapter
,
the
Apostle
bringeth
many
arguments
,
to
presse
upon
Christian
Servants
,
dutifulness
to
their
Pagan-Masters
,
and
patient
suffering
of
injuries
from
them
in
following
their
duty
to
Christ
.
The
first
,
is
,
That
if
they
did
out
of
respect
to
Christ's
command
and
glory
,
hold
on
in
their
duty
,
notwithstanding
of
hardest
sufferings
,
He
should
graciously
reward
their
so
doing
,
as
acceptable
service
to
Him
,
ver.
19.
The
second
is
,
That
it
would
be
a
great
disgrace
for
Christians
to
deserve
by
their
miscarriage
hard
usage
from
Heathens
;
but
,
if
they
were
faithful
in
their
duty
,
and
patient
under
sufferings
for
it
,
they
might
be
sure
of
God's
approbation
,
ver.
20.
Hence
Learn
,
1.
Although
neither
our
doing
,
nor
our
suffering
,
can
merit
any
thing
at
God's
hand
,
it
being
wholly
His
grace
(
as
the
first
expression
,
ver.
19.
may
be
rendered
from
the
Original
)
that
enables
us
for
both
,
Philip.
1.29
.
Yet
when
His
grace
hath
in
some
measure
enabled
us
for
both
,
He
is
pleased
to
esteem
thereof
as
if
it
were
worthy
of
thanks
from
Him
;
and
graciously
to
reward
it
with
a
further
increase
of
grace
,
and
ability
to
do
and
suffer
,
Mat.
25.19
.
with
begun
peace
and
consolation
in
the
heart
under
sufferings
for
duty
to
Him
,
2
Cor.
1.5
.
as
earnest
of
the
full
reward
which
His
grace
is
to
bestow
at
last
,
Rev.
3.4
,
5.
which
ought
to
be
a
sufficient
encouragement
to
the
Godly
in
their
duty
against
all
their
sufferings
from
men
,
for
which
end
,
it
is
held
forth
here
:
for
,
This
is
thank-worthy
,
or
(
as
the
Original
may
be
rendered
)
this
is
grace
.
2.
God
doth
not
so
much
respect
the
sufferings
of
Professors
,
even
for
Truth
and
Duty
(
seing
Hypocrites
may
attain
thereunto
,
1
Cor.
13.3
.
)
as
He
looks
unto
the
principle
and
manner
of
their
sufferings
,
whether
they
suffer
because
of
their
former
engagements
by
profession
,
or
otherwise
;
and
because
they
desire
to
carry
a
name
and
esteem
of
religious
persons
to
the
end
with
them
:
or
,
whether
they
suffer
out
of
conscience
toward
God
,
that
is
,
in
obedience
to
Him
,
who
commands
them
to
choose
affliction
rather
than
sin
,
and
from
a
desire
to
please
and
honour
Him
,
by
bearing
Testimony
to
His
Truth
,
by
suffering
:
for
,
this
suffering
,
and
this
only
,
is
reckoned
thank-worthy
,
if
a
man
for
conscience
toward
God
▪
endure
grief
,
suffering
wrongfully
.
3.
Although
the
Lord
sometimes
keeps
heavinesse
and
grief
off
the
spirits
of
his
People
under
such
sufferings
,
as
are
very
heavie
and
grievous
in
themselves
,
Act.
16.25
.
Yet
,
at
other
times
,
He
sees
it
sitting
,
not
only
to
exercise
them
with
hard
and
unjust
sufferings
from
men
,
but
likewise
with
many
sad
weights
upon
their
spirits
under
these
sufferings
,
arising
partly
from
the
sight
of
God's
dishonour
by
their
enemies
,
Psal.
42.3
.
and
partly
from
the
fear
of
their
own
miscarriage
under
their
trials
,
Joh.
14.1
.
together
with
their
mis-belief
of
the
Promise
of
their
through-bearing
and
out-gate
,
Psal.
116.11
.
both
which
exercises
together
,
are
sometimes
necessary
for
the
Godly
,
that
they
may
be
compleatly
denied
to
their
own
strength
and
courage
,
and
may
be
taught
to
depend
on
God
for
their
through-bearing
,
2
Cor.
1.8
,
9.
and
therefore
both
exercises
ought
to
be
patiently
submitted
unto
by
them
,
in
so
far
as
they
are
for
their
trial
and
advantage
,
even
as
they
would
expect
a
reward
from
God
:
for
,
this
is
thank-worthy
,
if
a
man
for
conscience
toward
God
,
endure
grief
,
suffering
wrongfully
.
4.
Although
it
be
the
mark
of
Hypocrites
to
do
all
duties
of
Religion
for
respect
to
their
own
credit
and
glory
before
men
,
Mat.
23.5
.
Yet
,
the
Lord
allows
His
own
People
to
have
so
much
respect
to
their
own
credit
,
especially
before
the
profane
,
as
may
provoke
them
to
a
tender
and
holy
walking
,
and
to
eschew
every
thing
that
may
disgrace
them
,
and
their
holy
Profession
:
for
,
this
is
here
made
an
argument
to
duty
,
and
patient
suffering
of
wrongs
,
that
if
they
neglected
duty
,
and
so
were
put
to
suffer
for
their
miscarriage
,
That
would
be
no
glory
,
but
rather
a
disgrace
to
them
,
and
their
Profession
;
for
,
what
glory
is
it
,
if
when
ye
be
buffetted
for
your
faults
,
ye
shall
take
it
patiently
?
5.
As
it
hath
pleased
the
Lord
for
the
good
of
humane
society
,
to
leave
in
the
minds
,
even
of
Heathens
,
some
knowledge
of
what
is
contrary
to
His
will
,
Rom.
2.14
.
15.
and
some
inclination
to
punish
the
same
,
Act.
28.4
.
So
it
is
a
very
great
disgrace
to
Christian
Religion
,
when
Heathens
,
or
such
as
are
like
Heathens
,
void
of
the
saving
knowledge
of
God
in
Christ
,
may
find
Christians
in
those
sins
,
which
their
light
leads
them
to
punish
,
especially
,
when
Christians
make
their
liberty
by
Christ
,
a
pretence
and
cloak
to
cover
those
sins
:
for
,
it
is
here
imported
by
the
Apostle
,
that
Heathen
Masters
did
not
only
know
some
what
of
their
Servants
duty
,
but
also
would
justly
punish
them
for
neglect
of
it
;
and
that
,
if
Christian
Servants
did
by
their
miscarriage
deserve
sufferings
from
such
Masters
,
(
as
they
were
in
hazard
to
do
by
abusing
their
christian
liberty
)
this
would
prove
a
great
disgrace
to
them
,
and
to
the
Profession
of
Christianity
:
for
,
what
glory
is
it
,
if
when
ye
be
buffetted
for
your
faults
,
ye
shall
take
it
patiently
?
6.
Although
patience
,
under
deserved
stroaks
from
men
,
be
in
it self
commendable
,
and
will
prove
persons
to
be
accepted
with
God
,
when
they
accept
the
punishment
of
their
iniquity
,
and
flie
to
Christ
for
mercy
,
Luke
23.41
.
Yet
the
patience
of
a
Professor
of
Religion
,
under
those
stroaks
,
which
his
own
miscarriage
hath
justly
procured
from
wicked
men
,
will
not
remove
his
disgrace
,
nor
the
disgrace
of
his
profession
,
nor
be
any
glory
to
him
,
in
comparison
of
what
patience
under
sufferings
for
well-doing
would
be
:
for
,
this
question
,
What
glory
is
it
,
if
when
ye
be
buffetted
for
your
faults
,
ye
take
it
patiently
?
imports
,
that
their
sufferings
for
their
faults
,
though
never
so
patiently
,
would
be
no
glory
to
them
,
to
wit
,
in
comparison
of
what
it
would
be
to
suffer
patiently
for
well-doing
.
7.
As
none
may
expect
that
well-doing
will
exempt
them
from
trouble
and
suffering
,
but
rather
that
it
will
occasion
and
increase
the
same
;
So
,
the
Lord's
favour
toward
sufferers
,
and
His
acceptation
of
them
,
and
of
their
sufferings
as
service
to
Him
,
should
be
thought
a
sufficient
encouragement
to
patience
under
that
lot
;
and
should
be
often
considered
as
a
recompence
of
all
the
shame
and
pain
of
the
crosse
:
for
,
with
this
encouragement
,
which
the
Apostle
held
forth
,
for
the
substance
of
it
,
in
the
begining
of
the
former
Verse
he
closes
this
Verse
:
If
when
ye
do
well
and
suffer
for
it
,
ye
take
it
patiently
:
this
is
acceptable
with
God
.
Vers.
21.
For
even
hereunto
were
ye
called
:
because
Christ
also
suffered
for
us
,
leaving
us
an
example
,
that
ye
should
follow
his
steps
.
Here
are
some
further
arguments
,
to
presse
upon
Christians
patient
suffering
for
the
Truth
of
Christ
,
and
Duty
to
Him
.
The
third
,
in
number
is
,
That
they
were
by
the
Gospel
called
to
follow
Christ
with
a
crosse
upon
their
back
.
The
fourth
is
,
That
Christ
hath
in
their
room
born
all
the
wrath
that
's
due
to
them
for
their
sins
.
And
the
fifth
,
is
,
That
he
hath
cast
a
sweet
copy
and
patern
of
a
right
way
of
suffering
for
all
His
own
to
imitate
:
and
therefore
they
should
hold
on
in
their
duty
,
notwithstanding
of
sufferings
.
Hence
Learn
,
1.
As
Christ's
Followers
are
called
by
the
Gospel
,
to
enjoy
a
sweet
fellowship
with
Him
here
,
1
Cor.
1.9
.
and
to
the
obtaining
of
glory
with
Him
hereafter
,
2
Thess.
2.14
.
So
,
are
they
also
called
to
endure
a
suffering
lot
in
the
world
for
following
their
duty
to
Him
:
for
,
to
those
who
were
suffering
wrongfully
for
well-doing
,
the
Apostle
thus
speaketh
,
Even
hereunto
were
ye
called
.
2.
Christ
doth
not
hide
this
hard
lot
of
suffering
from
His
Followers
,
till
they
meet
with
it
;
but
when
first
He
invites
them
to
engage
with
Him
,
He
gives
them
fore-warning
of
the
worst
that
may
befall
them
in
His
service
,
that
so
they
may
not
be
offended
at
it
when
it
comes
,
Job
.
16.1
.
that
they
may
give
proof
of
their
esteem
of
Him
,
by
consenting
to
take
up
a
crosse
for
Him
,
Mat.
10.37
,
38.
and
by
their
former
consent
to
follow
Him
upon
these
tearms
,
may
be
the
more
strongly
engaged
to
adventure
upon
suffering
for
Him
,
Joh.
21.18
.
2
Pet.
1.14
.
for
,
the
Apostle
brings
this
,
as
an
argument
to
patient
and
constant
suffering
,
that
even
hereunto
were
they
called
.
3.
Jesus
Christ
hath
suffered
in
the
room
and
place
of
the
Elect
,
so
that
none
who
are
one
with
Him
have
any
part
of
vindictive
wrath
to
undergo
,
whatever
fatherly
displeasure
they
may
be
exercised
with
to
humble
them
in
the
sense
of
sin
,
and
wrath
due
to
them
,
that
so
they
may
flee
to
Him
,
Psal.
89.30
.
because
Christ
also
hath
suffered
for
us
.
4.
Christ's
suffering
thus
for
Believers
,
doth
strongly
oblige
and
encourage
them
to
suffer
for
Him
,
when
they
must
either
suffer
,
or
sin
against
Him
,
seing
His
sufferings
for
them
,
hath
freed
them
from
wrath
,
Gal.
3.13
.
and
made
everlasting
blessednesse
sure
for
them
,
Rom.
8.34
,
&c.
for
,
this
is
the
Apostle's
fourth
argument
,
to
suffer
for
well-doing
,
because
Christ
also
hath
suffered
for
us
.
5.
Although
it
be
high
presumption
in
any
▪
to
aim
at
imitation
of
Christ
in
these
acts
of
His
,
which
He
did
for
satisfying
the
Father's
justice
for
sinners
,
for
proving
of
His
Deity
,
and
the
like
,
it
being
altogether
impossible
to
imitate
Him
in
these
,
Joh.
15.24
.
Yet
Christians
are
bound
to
imitate
Christ
in
these
actions
of
His
,
which
being
in
themselves
moral
,
are
purposely
propounded
in
Scripture
for
Christians
to
imitate
,
such
as
meeknesse
,
Mat.
11.29
.
humility
,
Joh.
13.12
,
13.
self-denial
,
Rom.
15.2
,
3.
and
here
,
patient
and
constant
suffering
for
well-doing
:
Christ
hath
suffered
for
us
,
leaving
us
an
example
,
that
we
should
follow
His
steps
.
6.
Although
the
best
will
still
be
far
short
of
conformity
to
their
patern
Christ
Jesus
,
even
in
these
things
wherein
they
are
to
imitate
Him
,
and
in
which
some
measure
of
conformity
may
be
attained
;
Yet
ought
we
not
to
give
over
,
but
still
aim
at
the
next
time
to
come
nearer
our
copy
,
which
is
perfect
in
it self
,
and
able
to
change
those
who
by
Faith
look
on
it
,
2
Cor.
3.18
.
for
,
there
is
a
metaphor
in
the
word
here
,
taken
from
an
exact
copy
which
is
cast
to
Children
,
whereunto
they
are
still
to
study
more
conformity
,
though
after
many
essayes
they
be
very
unlike
it
;
leaving
us
an
example
that
we
should
follow
.
7.
Jesus
Christ
doth
not
call
His
Followers
to
step
any
hand
step
in
His
service
,
but
such
as
He
hath
trod
before
them
himself
,
whose
paths
drop
fatnesse
to
them
,
Psal.
65.11
.
and
who
by
His
Spirit
doth
yet
go
along
with
them
through
the
hardest
,
Cant.
4.8
.
for
his
steps
,
here
spoken
of
,
are
both
the
several
kinds
of
His
sufferings
from
wicked
men
,
which
He
went
through
,
and
the
particulars
of
the
right
way
of
suffering
wherein
we
are
to
imitate
Him
,
who
hath
left
us
an
example
that
we
should
follow
his
steps
.
Vers.
22.
Who
did
no
sin
,
neither
was
guile
found
in
His
mouth
.
23.
Who
when
He
was
reviled
,
reviled
not
again
,
when
He
suffered
,
He
threatned
not
,
but
committed
Himself
to
Him
that
judgeth
righteously
.
The
Apostle
insists
in
commending
Christ
,
as
the
Believers
copy
,
from
three
particulars
:
which
may
be
taken
for
so
many
further
arguments
to
patient
suffering
for
well-doing
.
The
sixth
,
in
order
,
taken
from
Christ's
innocency
,
is
,
That
seing
He
who
did
not
in
the
least
offend
either
God
or
man
,
was
handled
as
a
sinner
,
His
sinful
Followers
should
therefore
take
well
with
sufferings
.
The
seventh
,
taken
from
His
patience
,
is
,
That
since
the
Son
of
God
,
when
foul
crimes
were
laid
to
His
charge
,
did
not
at
all
requite
His
slanderers
,
nor
give
the
least
ill
word
for
the
worst
usage
;
therefore
patience
under
injuries
,
without
studying
revenge
,
becomes
His
Followers
.
The
eighth
,
taken
from
His
Faith
and
Confidence
,
is
,
That
seing
Christ
did
resign
Himself
to
His
righteous
Father
,
to
deal
with
Him
,
and
His
persecutors
as
He
saw
fitting
,
they
that
desire
to
be
like
Him
,
should
take
the
same
course
.
Hence
Learn
,
1.
Christ
Jesus
our
Mediator
,
was
altogether
free
of
the
least
transgression
of
,
or
defect
in
,
conformity
to
the
Law
of
God
,
though
the
strongest
of
Satan's
fiery
darts
were
shot
at
Him
,
Mat.
4.1
,
&c.
and
16.22
,
23.
Yet
,
His
Bow
abode
in
its
strength
,
Gen.
49.24
there
being
nothing
in
Him
to
befriend
a
temptation
,
Job
.
14.30
.
He
being
by
His
miraculous
conception
,
exempted
from
the
contagion
of
Original
sin
,
Luke
1.35
.
whence
actual
transgressions
flow
,
Jam.
4.1
.
and
it
behoved
Him
to
be
so
,
that
He
might
be
compleatly
lovely
to
God
,
as
being
the
truth
of
all
those
spotless
Lambs
that
were
offered
under
the
Law
,
as
types
of
Him
,
Joh.
1.29
.
and
that
He
might
be
a
perfect
pattern
of
holinesse
to
His
Followers
,
who
did
no
sin
.
2.
There
is
nothing
but
truth
and
sincerity
in
all
the
words
of
Christ
,
He
never
exprest
more
willingnesse
to
receive
and
do
good
unto
sinners
,
than
He
doth
mind
really
to
make
out
to
all
that
come
to
Him
;
nor
hath
He
exprest
more
wrath
against
slighters
of
Him
,
than
they
shall
find
to
be
true
:
for
,
this
is
another
branch
of
the
commendation
of
Christ
from
His
innocency
,
Neither
was
guile
found
in
His
mouth
.
3
How
innocent
soever
the
Children
of
the
Lord
may
be
of
those
crimes
,
which
are
unjustly
charged
upon
them
by
persecutors
,
as
the
cause
of
their
sufferings
;
Yet
,
the
sense
of
their
sinfulness
in
other
things
,
ought
to
make
them
submissive
to
,
and
patient
under
hardest
sufferings
from
men
,
considering
that
they
suffer
for
lesse
than
they
deserve
,
Ezra
.
9.13
.
and
that
it
becomes
them
to
bear
indignation
because
they
have
sinned
,
Mica
.
7.9
.
for
,
the
Apostle
proposeth
the
innocency
of
Christ
,
who
was
a
patient
sufferer
,
as
an
argument
from
the
more
to
the
lesse
,
to
move
sinfull
things
not
to
take
ill
with
sufferings
,
since
Christ
was
a
patient
sufferer
,
who
did
no
sin
,
&c.
4.
As
all
that
would
glorifie
the
Lord
by
their
sufferings
,
and
have
comfort
under
them
,
must
study
to
imitate
Jesus
Christ
in
His
innocency
and
sincerity
;
So
,
they
that
have
attained
to
the
greatest
measure
of
conformity
to
Him
in
these
,
may
not
therefore
expect
exemption
from
sad
sufferings
,
but
rather
,
the
liker
to
Him
in
these
they
are
,
to
look
for
the
worse
usage
from
wicked
men
:
for
,
as
Christ's
innocency
and
sincerity
are
here
held
forth
as
steps
of
His
which
they
that
would
honour
Him
by
their
sufferings
,
and
have
comfort
under
them
,
must
follow
;
So
,
He
is
here
held
forth
as
exposed
to
extream
grievous
sufferings
,
notwithstanding
He
had
these
in
their
perfection
,
He
did
no
sin
,
neither
was
guile
found
in
his
mouth
:
yet
He
was
reviled
,
and
put
to
hardest
sufferings
.
5.
It
was
the
lot
of
our
Lord
Jesus
,
when
He
was
in
our
place
,
in
the
estate
of
His
humiliation
,
not
only
to
suffer
hard
things
in
His
Person
,
but
likewise
in
His
Name
;
to
have
that
rent
and
torn
with
reproaches
,
and
to
have
foul
crimes
(
as
the
word
here
,
rendred
to
revise
,
signifies
)
unjustly
laid
to
His
charge
,
such
as
compliance
with
Satan
,
Joh.
10.20
.
blasphemy
,
Joh.
10.33
.
sedition
,
Luke
23.2
.
and
the
like
:
and
that
because
,
though
He
never
did
any
thing
worthy
of
blame
,
He
stood
in
the
room
of
many
sinners
really
guilty
of
all
these
crimes
,
which
were
only
upon
Him
by
imputation
,
so
as
He
bear
the
curse
of
God
,
and
the
shame
of
the
world
,
that
was
due
to
these
sins
:
for
,
this
lot
is
here
suppo●ed
to
have
been
Christ's
,
that
He
not
only
suffered
,
but
was
reviled
.
6.
While
our
Lord
Jesus
was
under
this
lot
,
He
did
not
give
a
meeting
of
any
kind
to
his
enemies
,
but
was
so
far
from
charging
them
with
foul
crimes
unjustly
,
which
is
reviling
,
that
when
they
had
done
so
to
Him
,
calling
Him
a
Devil
,
Joh.
8.48
.
He
did
not
at
that
time
so
much
as
repeat
the
like
challenge
,
which
He
had
before
justly
laid
to
their
charge
,
Joh.
8.44
.
and
though
He
did
sometimes
threaten
fearful
judgments
upon
despisers
of
reconciliation
with
God
through
Him
,
Mat.
23.13
,
&c.
Yet
,
upon
his
receiving
of
greatest
personal
wrongs
,
He
did
not
so
much
as
renew
any
of
these
threatnings
,
but
on
the
contrary
prayed
for
his
enemies
,
Luke
23.34
.
lest
in
the
misapprehension
of
any
onlookers
,
His
sufferings
might
have
been
stained
with
imputation
of
passion
or
revenge
,
and
his
followers
might
have
abused
his
practise
to
vent
their
carnal
passion
against
their
persecutors
;
the
hazard
whereof
,
is
likewise
imported
in
the
Apostle's
guarding
thus
against
it
,
Who
when
He
was
reviled
,
reviled
not
again
;
when
He
suffered
,
He
threatned
not
.
7.
As
all
Christ's
Followers
should
resolve
to
meet
with
grievous
reproaches
and
slanders
,
joyned
with
their
other
sufferings
,
as
Christ
did
,
So
ought
they
to
follow
Christ's
steps
,
in
not
requiting
their
enemies
,
or
giving
ill
language
for
the
worst
usage
,
but
must
learn
to
die
to
their
reputation
as
well
as
to
other
things
,
for
His
sake
,
who
when
He
was
reviled
,
reviled
not
again
;
when
He
suffered
,
he
threatned
not
.
8.
While
Christ
our
Lord
was
suffering
in
our
room
.
He
did
with
much
confidence
and
willingnesse
deliver
Himself
up
to
the
will
of
his
righteous
Father
,
to
endure
the
utmost
that
was
due
to
sinners
,
according
to
his
undertaking
in
the
Covenant
of
Redemption
,
Psa.
40.7
,
8.
knowing
that
his
Father's
righteousnesse
was
engaged
in
the
same
Covenant
,
to
sustain
his
Manhead
under
all
his
sufferings
,
Isa.
50.7
,
&c.
to
reward
Him
for
them
,
by
giving
Him
all
that
He
died
for
,
as
his
seed
,
to
serve
him
,
and
praise
him
for
ever
,
Isa.
53.10
,
11.
and
to
punish
all
the
rest
according
to
their
deserving
,
Psal.
110.5
,
6.
for
,
this
is
here
expresly
asserted
as
the
ground
of
the
patience
and
submission
of
the
man
Christ
to
the
Fathers
will
,
He
committed
himself
to
Him
that
judgeth
righteously
.
9.
Although
these
acts
of
Faith
which
do
necessarily
presuppose
guiltinesse
,
or
have
with
them
any
mixture
of
mis-belief
or
discouragement
,
could
not
be
in
Christ
,
who
was
holy
,
harmlesse
,
undefiled
,
and
separated
from
sinners
,
Heb.
7.26
.
Yet
His
Soul
was
eminently
endued
with
the
grace
of
Faith
,
as
it
is
taken
for
resting
upon
the
faithfulnesse
of
God
,
and
resignation
of
ones
person
,
and
cause
to
Him
under
unjust
sufferings
from
men
:
for
,
thus
is
Christ
here
,
as
a
Believer
,
described
,
He
committed
Himself
to
Him
that
judgeth
righteously
▪
10.
The
opprest
and
suffering
People
of
God
,
who
are
not
able
to
defend
themselves
from
wrongs
at
mens
hands
,
nor
to
redresse
the
same
,
ought
to
commit
themselves
and
their
cause
to
God
their
Father
,
as
to
a
righteous
Judge
,
not
out
of
malice
against
,
or
desire
of
judgment
upon
,
their
persecutors
,
but
as
a
mean
to
prevent
their
own
despondency
of
spirit
,
and
despair
under
their
hard
usage
:
for
,
this
practise
of
Christ's
is
one
of
his
steps
,
which
suffering
Christians
ought
to
follow
;
He
committed
himself
to
Him
that
judgeth
righteously
.
11.
The
best
way
for
Christians
to
attain
to
true
christian
patience
under
a
crosse
for
Christ
,
to
keep
down
their
carnal
passions
,
while
they
suffer
wrongfully
from
men
,
and
to
guard
their
hearts
against
the
study
of
revenge
toward
their
persecutors
,
is
,
to
resign
themselves
,
and
their
cause
,
in
the
hands
of
God
the
righteous
Judge
:
for
,
though
there
was
no
hazard
of
such
sinfull
motions
in
Christ
,
yet
He
took
that
course
which
He
knew
would
be
most
effectual
to
prevent
them
in
his
Followers
,
whom
He
would
have
to
follow
his
steps
in
this
,
as
a
mean
to
keep
them
down
;
When
he
was
reviled
,
he
reviled
not
again
&c.
but
committed
himself
to
Him
that
judgeth
righteously
.
Vers.
24.
Who
his
own
self
bare
our
sins
in
his
own
body
on
the
tree
,
that
we
being
dead
to
sin
,
should
live
unto
righteousnesse
;
by
whose
stripes
ye
were
healed
.
The
Apostle
repeateth
,
and
enlargeth
his
fourth
argument
(
it
being
the
sweetest
and
strongest
of
all
the
rest
)
to
presse
patient
suffering
for
well-doing
,
to
wit
,
That
since
Christ
hath
born
the
weight
of
our
sins
,
by
enduring
the
wrath
due
to
us
for
them
in
his
own
Person
upon
the
crosse
,
how
patiently
should
his
Redeemed
Ones
,
bear
light
afflictions
for
his
sake
?
And
withal
,
he
adds
some
further
arguments
to
presse
the
same
point
,
taken
from
the
sweet
ends
of
Christ's
death
,
and
the
advantages
Believers
have
thereby
.
The
ninth
in
number
,
is
,
That
the
very
end
of
Christ's
death
,
being
to
purchase
vertue
for
the
slaying
of
sin
in
his
own
,
and
for
quickning
them
to
the
duties
of
holinesse
,
it
doth
become
all
his
Redeemed
Ones
to
follow
their
duty
,
without
desire
of
revenge
upon
those
who
put
them
to
suffer
wrongfully
.
The
tenth
,
is
,
That
seing
the
Redeemed
by
Christ
have
spiritual
and
eternal
health
and
welfare
,
by
vertue
of
those
wounds
which
he
received
from
God
,
and
men
,
for
them
;
therefore
they
ought
not
to
take
in
evil
part
,
wounds
and
stripes
from
men
,
for
following
their
duty
to
him
.
Hence
Learn
,
1.
Christ's
suffering
in
the
room
of
the
Redeemed
,
is
a
subject
that
they
should
not
soon
weary
to
think
and
speak
of
,
it
being
to
them
a
ground
of
much
patience
and
comfort
under
their
sufferings
,
to
consider
,
that
God
cannot
now
be
avenging
himself
upon
them
for
their
sins
,
who
are
fled
to
Christ
,
nor
taking
satisfaction
to
his
justice
at
their
hands
,
he
having
received
it
already
from
Christ
:
Therefore
,
the
Apostle
,
having
held
forth
Christ's
sufferings
,
ver.
21.
as
an
argument
to
constancy
in
duty
,
notwithstanding
of
persecution
from
men
,
he
loveth
to
come
over
the
same
argument
here
again
,
Who
his
own
self
bare
our
sins
,
&c.
2.
The
sufferings
of
Christ
were
not
only
exemplary
,
that
we
might
have
a
copy
how
to
carry
our selves
right
under
our
sufferings
,
but
they
were
expiatory
of
our
sins
,
and
satisfactory
for
them
to
the
Fathers
justice
:
for
,
after
the
Apostle
had
set
forth
Christ
in
the
former
words
,
as
casting
us
a
copy
of
the
right
way
of
suffering
,
lest
any
should
think
that
to
be
his
greatest
design
in
suffering
,
he
addeth
this
,
Who
his
own
self
bare
our
sins
in
his
own
body
.
3.
Jesus
Christ
our
Mediatour
,
who
was
altogether
free
of
any
guiltiness
inherent
in
himself
(
as
was
cleared
from
vers.
22.
)
had
all
the
sins
of
the
Elect
upon
him
by
imputation
,
and
was
handled
by
divine
justice
,
as
if
he
had
been
guilty
of
them
all
,
as
is
imported
in
this
expression
,
He
bare
our
sins
,
which
frequently
in
Scripture
signifies
,
to
bear
the
punishment
of
sin
;
See
Lev.
20.17
,
20.
Ezek.
23.49
.
4.
As
sin
is
to
a
waking
conscience
one
of
the
heaviest
burdens
that
ever
was
felt
,
Psal.
38.4
.
So
Jesus
Christ
hath
by
his
satisfaction
upon
the
crosse
,
lifted
up
(
as
the
word
here
signifieth
)
that
weight
from
off
the
conscience
of
those
,
who
feel
as
much
of
it
as
chases
them
to
him
for
ease
,
so
as
it
shall
never
presse
any
such
down
to
hell
,
or
to
despair
:
for
,
the
Apostle
speaketh
of
his
own
sins
,
and
the
sins
of
other
penitent
and
believing
sinners
,
as
a
weight
that
none
but
Christ
was
able
to
lift
,
and
which
he
hath
lifted
up
and
born
,
Who
his
own
self
bare
our
sins
.
5.
That
the
second
Person
of
the
blessed
Trinity
might
be
fit
to
bear
our
sins
,
he
behoved
to
be
incarnate
,
and
to
take
on
a
true
body
,
not
borrowed
,
or
assumed
for
a
time
,
but
a
body
of
his
own
,
which
with
his
soul
being
personally
united
to
his
Godhead
,
he
will
keep
for
ever
and
ever
,
that
his
conversing
in
Heaven
with
his
Creatures
that
have
bodies
may
be
the
more
sweet
:
for
,
he
bare
our
sins
in
his
own
body
.
6.
Although
the
principal
part
of
Christ's
sufferings
for
us
,
was
in
his
soul
,
Isa.
53.10
.
Mat.
26.38
.
Yet
,
he
is
said
to
bear
our
sins
in
his
body
,
not
only
because
that
is
an
ordinary
designation
of
the
whole
Person
,
consisting
of
soul
and
body
,
but
because
it
is
most
wonderful
that
ever
the
Son
of
God
should
have
assumed
so
frothy
a
being
,
as
a
body
of
flesh
;
because
his
bodily
sufferings
did
visibly
represent
his
love
to
sinners
,
and
the
desert
of
sin
;
and
because
his
soul
suffered
only
while
it
was
in
his
body
before
his
death
:
therefore
the
Apostle
saith
,
He
bare
our
sins
in
his
body
.
7.
Our
Mediatour
behoved
to
be
put
to
a
painfull
,
lingering
,
and
shamefull
death
,
because
he
was
in
the
room
of
many
who
deserve
such
kind
of
deaths
,
even
by
humane
Laws
,
that
he
might
the
better
illustrate
the
terror
of
God
against
sin
,
and
might
take
the
sting
out
of
such
kind
of
deaths
to
any
of
his
own
,
who
should
endure
the
like
for
his
sake
;
for
these
causes
he
bare
our
sins
in
his
own
body
on
the
tree
,
to
wit
,
of
the
crosse
.
8.
That
which
doth
most
heighten
our
esteem
of
Christ's
love
,
in
giving
himself
to
die
for
us
,
and
most
strongly
oblige
us
not
to
spare
our
persons
for
him
,
is
the
consideration
of
the
excellency
of
his
Person
,
and
of
our
unworthinesse
for
whom
he
suffered
;
both
which
the
Apostle
leads
Believers
unto
here
,
while
he
doth
so
often
mention
him
and
us
,
Who
his
own
self
bare
our
sins
in
his
own
body
on
the
tree
,
that
we
,
&c.
9.
Till
the
merit
of
Christ's
death
be
applied
by
Faith
to
the
hearts
of
sinners
,
they
are
alive
to
sin
,
being
active
,
and
delighting
in
the
commission
thereof
;
they
are
dead
to
righteousnesse
,
being
no
lesse
impotent
for
any
spiritual
act
,
or
holy
performance
,
than
dead
men
are
for
the
actions
of
the
living
;
as
is
supponed
in
this
,
That
Christ's
death
was
for
these
ends
,
that
we
being
dead
to
sin
,
might
live
to
righteousnesse
.
10.
Christ's
intention
in
dying
for
sinners
,
which
he
doth
in
some
measure
gain
in
all
his
Redeemed
Ones
in
this
life
,
and
will
fully
attain
in
the
other
,
was
,
That
the
love
of
sin
in
their
hearts
,
might
by
the
vertue
purchased
with
his
bloud
,
be
so
weakened
,
that
they
might
have
no
more
pleasure
in
the
commission
of
it
,
than
dead
men
have
in
the
delights
of
the
living
,
and
that
their
hearts
might
be
quickened
with
spiritual
life
,
for
holy
performances
,
and
they
might
live
eternally
praising
their
Redeemer
for
that
righteousnesse
of
his
bestowed
upon
them
,
whereby
they
are
justified
,
sanctified
,
and
saved
:
for
,
these
two
are
here
made
the
great
ends
of
Christ's
death
,
that
we
being
dead
(
to
wit
,
being
made
so
in
a
spiritual
sense
by
the
vertue
of
Christ's
death
)
to
sin
,
might
live
unto
righteousnesse
.
11.
As
every
man
in
his
natural
state
,
before
the
application
of
the
vertue
of
Christ's
bloud
to
his
soul
,
is
in
no
lesse
dangerous
and
deadly
a
condition
,
than
a
man
that
is
wounded
and
bleeding
to
death
,
Luke
10.30
.
which
is
not
to
be
understood
,
as
if
such
had
any
spiritual
life
at
all
,
but
that
while
they
live
naturally
,
they
are
altogether
dead
spiritually
,
and
posting
toward
eternal
death
,
as
a
man
bleeding
in
his
wounds
is
to
his
natural
death
;
So
,
it
is
only
the
vertue
purchased
by
Christ's
sufferings
that
brings
true
health
to
sinners
,
which
consisteth
in
the
pardoning
of
their
sins
,
Isa.
33.24
.
the
curing
of
their
spiritual
distempers
,
Psal.
103.3
.
and
enabling
them
like
healthy
men
to
go
about
spiritual
performances
,
Isa.
35.6
.
for
,
it
is
here
supponed
that
sinners
are
naturally
in
a
deadly
condition
,
and
that
there
is
no
health
for
them
,
but
from
Christ's
sufferings
,
by
whose
stripes
ye
were
healed
.
12.
Although
we
ought
to
conceive
nothing
of
Christ's
body
now
glorified
,
that
may
any
way
in
our
apprehension
stain
the
incomprehensible
glory
and
beauty
thereof
,
Philip.
3.11
.
Yet
,
so
deep
were
the
wounds
that
Christ
received
from
the
Father's
justice
,
that
we
may
safely
conceive
the
impression
of
them
to
be
no
lesse
biding
in
his
heart
,
for
the
entertaining
of
sympathy
with
his
Redeemed
Ones
,
(
who
are
wounded
in
their
consciences
with
the
sense
of
sin
,
and
fear
of
wrath
,
or
,
in
their
bodies
,
by
stripes
from
men
for
their
faithfulnesse
to
Him
)
than
if
He
had
yet
in
his
body
the
print
of
those
wounds
to
move
his
sympathy
towards
them
:
for
,
the
word
here
,
signifieth
the
biding
print
,
or
skar
of
a
wound
after
it
is
healed
;
By
whose
stripes
ye
were
healed
.
13.
None
can
with
patience
and
chearfulness
suffer
wrongs
for
Christ
,
but
they
that
do
by
faith
apply
the
vertue
of
his
suffering
for
them
to
their
own
souls
,
for
the
pardoning
and
subduing
of
sin
,
quickening
of
their
hearts
in
holinesse
,
and
healing
of
their
spiritual
distempers
;
which
effects
of
his
death
,
are
so
sweet
to
them
that
partake
of
them
,
that
they
cannot
but
chearfully
endure
the
worst
that
men
can
do
against
them
,
rather
than
do
the
least
thing
that
may
be
offensive
to
Him
,
Who
his
own
self
bear
our
sins
in
his
own
body
on
the
tree
,
that
we
being
dead
unto
sin
,
might
live
unto
righteousnesse
;
by
whose
stripes
ye
were
healed
.
All
which
the
Apostle
sets
down
as
so
many
motives
to
constancy
in
well-doing
,
notwithstanding
of
hardest
sufferings
.
Vers.
25.
For
ye
were
as
sheep
going
astray
,
but
are
now
returned
unto
the
Shepherd
and
Bishop
of
your
souls
.
The
last
argument
to
press
upon
Believers
,
patient
suffering
of
wrongs
for
Christ
,
and
their
duty
to
Him
,
is
taken
from
that
blessed
change
,
which
by
the
vertue
of
his
death
is
made
upon
them
:
and
this
the
Apostle
sets
forth
in
two
branches
,
The
one
,
containing
the
woful
case
they
were
in
before
Conversion
,
to
wit
,
That
they
were
then
wandering
in
their
ignorance
and
sinful
wayes
,
to
their
own
destruction
,
like
straying
sheep
:
The
other
,
holds
forth
the
blessed
state
they
are
now
brought
to
,
to
wit
,
That
by
the
powerful
grace
of
Christ
put
forth
in
their
conversion
,
they
are
brought
back
to
Him
the
good
Shepherd
and
Overseer
of
their
souls
;
and
therefore
they
ought
to
follow
Him
,
and
their
duty
,
notwithstanding
of
any
hardship
they
can
meet
with
in
that
way
.
Hence
Learn
,
1.
Before
conversion
,
the
Elect
,
as
well
as
others
,
are
wandering
toward
their
own
destruction
,
unable
to
bring
themselves
into
the
right
way
,
and
in
hazard
to
be
preyed
upon
by
the
roaring
Lion
:
which
condition
is
fitly
set
out
by
this
similitude
,
which
the
Apostle
here
makes
use
of
from
Isa.
53.6
.
Ye
were
as
sheep
going
astray
.
2.
True
conversion
is
that
change
which
Christ
worketh
upon
sinners
,
whereby
they
are
made
not
only
to
turn
their
back
upon
their
former
sinful
courses
,
but
also
to
betake
themselves
to
Jesus
Christ
,
seeking
to
enjoy
his
favour
and
fellowship
,
submitting
to
Him
,
as
their
Ruler
and
Guide
,
and
resigning
themselves
to
be
at
his
disposal
:
for
,
so
the
Apostle
here
describes
it
,
Ye
were
as
sheep
going
astray
,
but
are
now
returned
to
the
Shepherd
.
3.
This
blessed
change
which
is
made
upon
sinners
in
conversion
,
is
that
which
doth
evidence
to
them
that
they
have
received
the
healing
vertue
which
flows
from
the
wounds
of
Christ
to
his
Redeemed
Ones
;
None
else
can
esteem
themselves
healed
by
his
stripes
,
but
those
that
find
themselves
brought
back
from
their
former
sinfull
courses
,
and
made
to
follow
Him
as
their
Leader
:
for
,
after
the
Apostle
had
said
,
by
his
stripes
ye
were
healed
,
he
addeth
this
,
as
the
evidence
thereof
,
for
ye
were
as
sheep
going
astray
,
but
are
now
returned
to
the
Shepherd
.
4.
Those
whom
Christ's
powerfull
grace
hath
thus
turned
toward
Him
,
shall
find
Him
prove
himself
to
them
a
good
and
faithful
Shepherd
,
and
Ruler
,
as
the
word
also
signifieth
,
reclaiming
them
from
their
wanderings
,
not
only
before
their
conversion
,
Luke
15.4
.
but
likewise
after
it
,
Psal.
119.176
.
providing
plenty
of
wholsom
food
for
them
as
his
flock
,
Psal.
23.1
,
&c.
tenderly
leading
,
and
bearing
them
in
his
bosom
,
in
their
sick
and
weak
conditions
,
Isa.
40.6
.
and
so
protecting
and
defending
them
,
that
none
can
pluck
them
out
of
his
hand
,
Joh.
10.28
.
for
,
He
to
whom
they
are
returned
,
is
,
the
Shepherd
of
their
souls
.
5.
It
is
not
any
one
relation
among
the
creatures
that
can
sufficiently
set
out
what
Jesus
Christ
will
prove
himself
to
be
unto
true
Converts
,
all
the
usefulnesse
and
sweetness
which
is
but
scattered
among
all
the
relations
which
one
creature
hath
to
another
,
being
but
shadows
of
what
he
is
to
them
that
are
truly
turned
to
Him
:
for
,
the
Apostle
saith
,
they
are
returned
to
Him
,
who
is
not
only
their
Shepherd
,
but
their
Bishop
,
or
Overseer
,
who
foresees
and
guards
them
against
hazards
,
so
far
as
is
fitting
,
and
furnisheth
them
with
all
necessary
provision
in
his
service
,
and
so
proves
himself
the
Bishop
,
or
Overseer
,
of
their
souls
.
6.
As
the
Believers
outward
man
,
and
the
least
thing
that
doth
concern
the
same
,
is
cared
for
,
and
respected
by
Jesus
Christ
,
Mat.
10.30
.
So
,
He
loveth
to
commend
his
respect
,
and
oversight
to
them
,
mainly
in
reference
to
their
souls
,
which
are
their
better
part
,
the
welfare
whereof
necessarily
bringeth
along
with
it
the
welfare
of
the
body
;
and
,
their
souls
being
beyond
peril
,
That
may
make
them
chearfully
adventure
upon
bodily
hazards
in
following
Him
,
who
is
the
Shepherd
and
Bishop
of
their
souls
.
7
That
which
engageth
the
hearts
of
sinners
to
love
Jesus
Christ
,
and
out
of
love
to
Him
,
to
follow
their
duty
through
hardest
sufferings
,
is
,
the
frequently
renewed
sense
of
their
woful
condition
wherein
sometimes
they
were
,
and
of
the
blessednesse
and
priviledges
of
that
state
whereunto
his
grace
hath
brought
them
:
for
,
after
the
Apostle
had
represented
this
change
to
them
,
ver.
9
,
10.
as
a
motive
to
holinesse
,
he
doth
here
hold
it
forth
again
as
a
motive
to
constancy
in
holinesse
,
notwithstanding
of
sufferings
;
For
ye
were
as
sheep
going
astray
,
but
are
now
returned
to
the
Shepherd
and
Bishop
of
your
souls
.
CHAP.
III.
THis
Chapter
hath
three
parts
:
In
the
first
,
containing
the
duties
of
married
persons
,
the
Apostle
presseth
upon
Christian
Women
,
first
That
they
should
make
conscience
of
duty
to
their
Husbands
,
though
they
were
Pagans
,
that
so
they
might
be
gained
to
fall
in
love
with
Christianity
,
ver.
1.
by
the
sight
of
their
chast
and
religious
carriage
,
ver.
2.
Secondly
,
That
they
should
not
be
much
taken
up
with
trimming
of
their
bodies
,
ver.
3.
But
,
thirdly
,
That
their
prime
care
should
be
to
have
their
souls
adorned
with
grace
,
especially
,
meeknesse
:
because
,
1.
that's
an
ornament
durable
:
and
,
2.
it
's
in
high
esteem
with
God
,
ver.
4.
So
should
they
resemble
holy
Women
recorded
in
Scripture
,
ver.
5.
and
prove
themselves
heirs
of
Sarah's
blessednesse
,
ver.
6.
Next
,
he
exhorteth
Husbands
to
a
wise
and
tender
walking
toward
them
,
by
some
arguments
,
ver.
7.
In
the
second
part
,
he
exhorteth
all
Christians
,
whatever
their
relations
be
,
to
the
exercise
of
such
graces
and
duties
of
holinesse
as
serve
for
keeping
up
a
comfortable
communion
among
themselves
,
and
with
the
Lord
,
ver.
8.
and
disswadeth
them
from
some
evils
that
might
mar
the
same
:
Because
,
first
,
they
were
all
called
to
inherite
the
same
blessednesse
,
ver.
9.
And
,
secondly
,
because
a
holy
walking
with
God
,
and
a
peaceable
carriage
toward
others
,
is
the
only
way
to
sweeten
the
lives
of
Christians
under
all
their
troubles
,
ver.
10
,
11.
Thirdly
,
that
,
that
was
the
way
to
have
God's
favourable
providence
watching
over
them
for
good
.
Fourthly
,
to
get
acceptance
to
their
prayers
.
And
,
fifthly
,
to
eschew
his
wrath
,
ver.
12.
The
third
part
,
containeth
several
motives
to
constancy
in
holinesse
,
and
encouragements
against
suffering
in
that
way
:
As
,
first
,
that
well-doing
was
the
way
toward
off
the
evil
of
all
their
troubles
,
ver.
13.
Secondly
,
that
no
trouble
for
well-doing
should
hinder
,
but
rather
promove
their
blessednesse
:
to
which
encouragements
the
Apostle
subjoyneth
six
directions
,
for
attaining
a
right
carriage
under
suffering
.
First
,
that
they
should
labour
to
banish
the
fear
of
flesh
,
ver.
14.
Secondly
,
that
they
should
adore
the
holinesse
of
God
in
carving
out
a
suffering
lot
for
them
.
Thirdly
,
that
they
should
timously
enrich
themselves
with
the
knowledge
of
the
Truth
,
so
as
they
might
be
able
to
give
a
reason
of
what
they
suffered
for
.
Fourthly
,
that
they
should
manifest
meeknesse
toward
their
persecutors
.
And
,
fifthly
,
entertain
fear
of
their
own
miscarriage
,
ver.
15.
Sixthly
,
that
they
should
labour
still
to
keep
a
good
conscience
under
their
suffering
,
so
should
their
carriage
convince
and
make
ashamed
their
very
persecutors
,
which
is
their
third
encouragement
,
ver.
16.
Fourthly
,
that
their
sufferings
after
this
manner
,
should
prove
much
more
comfortable
to
them
,
than
if
they
were
procured
by
their
own
miscarriage
.
Fifthly
,
that
the
good
will
of
God
had
the
carving
out
of
these
sufferings
,
ver.
17.
Sixthly
,
that
innocent
Jesus
Christ
had
suffered
to
the
death
for
reconciling
them
to
God
,
and
for
the
applying
of
his
purchase
,
was
raised
by
the
power
of
his
Spirit
,
or
God-head
,
ver.
18.
Seventhly
,
that
there
are
many
souls
now
imprisoned
in
Hell
,
for
slighting
such
Truths
as
Christ's
Spirit
speaking
through
Noah
,
and
others
of
his
Servants
,
had
prest
upon
them
,
ver.
19
,
20.
Eighthly
,
that
the
spiritual
safety
of
Believers
from
the
deluge
of
Gods
wrath
was
made
no
lesse
sure
to
them
by
their
Baptism
,
and
the
work
of
Christ's
Spirit
with
it
,
than
the
temporal
safety
of
Noah
,
and
those
few
persons
with
him
,
from
the
floud
,
was
made
sure
to
them
by
the
Ark
,
ver.
21.
And
,
ninthly
,
that
their
Surety
is
now
in
highest
power
and
glory
,
that
he
may
bear
them
through
all
their
troubles
,
and
possesse
them
in
that
salvation
,
which
he
hath
purchased
for
them
,
ver.
22.
All
which
prove
,
that
Believers
ought
to
follow
their
duty
to
him
,
notwithstanding
of
all
sufferings
for
him
.
Vers.
1.
Likewise
,
ye
wives
,
be
in
subjection
to
your
own
husbands
,
that
if
any
obey
not
the
Word
,
they
also
may
without
the
Word
be
won
by
the
conversation
of
the
wives
:
2.
While
they
behold
your
chast
conversation
coupled
with
fear
.
THe
Apostle
,
being
to
point
out
the
duties
of
married
persons
,
he
beginneth
with
,
and
insisteth
most
upon
the
duties
of
the
Women
,
partly
,
because
they
had
maniest
discouragements
;
and
partly
,
because
their
making
conscience
of
their
duty
was
the
best
means
to
provoke
their
Husbands
to
their
duty
.
Upon
them
he
presseth
subjection
,
or
dutifulnesse
to
their
Husbands
,
by
two
arguments
:
The
first
is
,
Because
their
obligation
to
their
duty
was
no
less
strait
,
than
the
obligation
of
others
who
stood
in
any
of
those
relations
,
mentioned
in
the
former
Chapter
.
The
second
is
,
Because
their
unbelieving
Husbands
might
,
through
Gods
blessing
,
be
moved
to
receive
the
Gospel
,
which
formerly
they
had
rejected
,
ver.
1.
providing
,
they
did
mark
nothing
but
chastity
and
holinesse
,
joyned
with
the
fear
of
God
,
and
reverence
toward
themselves
,
shining
in
the
conversation
of
their
Wives
,
ver.
2.
And
therefore
Christian
Women
had
reason
to
make
conscience
of
duties
,
even
toward
their
Pagan-Husbands
.
Hence
Learn
,
1.
They
that
would
rightly
divide
the
Word
of
Truth
among
the
Lord's
People
,
must
not
content
themselves
to
presse
the
duties
of
holinesse
in
general
,
as
they
concern
all
Christians
,
but
must
learn
in
their
Doctrine
to
come
down
to
the
lowest
relations
that
are
among
the
Lord's
People
,
and
to
point
out
the
particular
duties
of
these
,
it
being
in
the
discharge
of
such
duties
mainly
that
Religion
is
adorned
,
Tit.
2.10
.
Therefore
,
the
Apostle
,
after
he
hath
spoken
at
large
of
the
duties
of
holinesse
,
belonging
to
all
in
general
,
he
comes
,
among
other
relations
,
to
point
out
the
duties
of
wives
to
their
husbands
;
Likewise
,
ye
wives
,
be
subject
,
&c.
2.
The
sum
of
a
Womans
duty
to
her
Husband
,
is
,
subjection
,
which
doth
consist
in
a
reverend
esteem
of
him
,
as
of
one
placed
by
the
Lord
in
a
degree
of
superiority
above
her
,
which
will
produce
reverent
speaking
of
him
,
and
to
him
,
ver.
5.
and
in
giving
obedience
to
his
commands
in
things
lawfull
,
both
which
are
in
the
signification
of
this
word
,
whereby
the
Apostle
expresseth
the
whole
duty
of
Wives
to
their
Husbands
,
Likewise
,
ye
wives
,
be
subject
to
your
own
husbands
.
3.
However
there
be
difference
among
those
relations
that
are
betwixt
the
Lord's
People
,
some
of
them
having
more
of
dominion
and
subjection
in
them
,
as
those
last
mentioned
in
the
former
Chapter
,
betwixt
Magistrates
and
Subjects
,
Masters
and
Servants
,
others
of
them
having
more
of
equality
and
love
in
them
,
as
this
which
is
here
betwixt
Husband
and
Wife
;
Yet
,
the
obligation
to
the
duties
of
the
latter
sort
is
no
lesse
strict
,
than
to
the
duties
of
the
former
,
both
being
enjoyned
by
the
same
authoritie
,
and
so
to
be
made
conscience
of
upon
the
same
hazard
:
Therefore
the
Apostle
presseth
the
duty
of
Women
to
their
Husbands
by
such
an
expression
,
as
imports
a
like
strictnesse
of
tye
upon
them
to
their
duty
,
as
was
upon
those
mentioned
in
the
last
part
of
the
former
Chapter
,
Likewise
,
ye
wives
,
be
subject
,
&c.
4.
The
wickednesse
and
disobedience
to
the
Gospel
of
any
married
person
,
however
it
may
draw
themselves
under
the
curse
of
God
,
Yet
it
doth
neither
loose
the
relation
,
nor
exempt
the
other
party
from
their
duty
(
excepting
in
the
case
of
Adultery
,
and
lawful
divorce
thereupon
,
Mat.
5.32
.
or
wilful
desertion
,
1
Cor.
7.15
.
)
but
doth
rather
tye
the
better
party
the
more
strictly
to
a
conscionable
discharge
of
that
duty
,
for
the
conviction
or
gaining
of
the
other
party
:
for
,
though
the
Apostle
here
doth
suppone
Husbands
,
some
of
them
at
least
,
to
be
disobedient
to
the
Word
,
Yet
,
he
presseth
upon
their
Wives
,
dutifulness
to
them
,
as
to
their
own
Hubands
;
Be
in
subjection
to
your
own
husbands
,
that
if
any
obey
not
the
Word
,
&c.
5.
Although
the
publick
Ministery
of
the
Word
,
be
the
ordinary
and
principal
mean
of
sinners
conversion
to
the
Lord
,
Rom.
10.15
,
17.
Yet
the
Lord
may
,
and
sometimes
doth
make
use
of
the
pains
of
private
Christians
for
that
effect
:
for
,
it
is
supponed
that
they
who
obey
not
the
Word
,
may
be
won
to
obey
it
by
the
conversation
of
their
wives
.
6.
Although
the
Children
of
the
Lord
be
bound
to
deal
with
the
unconverted
,
or
profane
,
among
whom
they
live
,
by
discourse
and
conference
,
commending
Christ
to
them
,
and
pointing
out
the
way
of
attaining
acquaintance
and
communion
with
him
,
Joh.
4.29
,
30.
Philip.
2.15
,
16.
Yet
,
it
is
mainly
a
conversation
suitable
to
the
Word
that
God
useth
to
blesse
,
for
gaining
of
such
to
fall
in
love
with
Religion
,
without
which
the
best
discourses
will
rather
harden
folk
in
sin
,
than
reclaim
them
from
their
sinful
wayes
;
Therefore
the
Apostle
here
presseth
practical
duties
upon
Christian
Women
,
as
the
best
way
to
gain
their
unbelieving
Husbands
,
That
if
any
obey
not
the
Word
,
they
may
be
won
by
the
conversation
of
the
wives
:
while
they
behold
your
chast
conversation
,
&c.
7.
The
Lord's
People
ought
not
to
quit
their
hopes
of
the
conversion
of
those
,
who
have
not
hitherto
been
perswaded
by
the
Word
to
follow
the
directions
thereof
,
neither
yet
do
believe
the
Truths
revealed
in
it
,
But
they
ought
to
continue
their
pains
toward
those
with
whom
the
publick
Ministery
doth
not
prevail
:
for
,
even
to
these
Husbands
whom
the
Apostle
supponeth
to
be
unbelievers
,
disobedient
to
the
Word
,
and
such
as
will
not
be
perswaded
thereby
,
(
as
the
word
here
signifieth
)
he
pleads
for
duty
from
their
Wives
,
in
hopes
of
gaining
them
thereby
,
That
if
any
obey
not
the
Word
,
they
may
without
the
Word
be
won
by
the
conversation
of
the
wives
.
8.
The
winning
of
a
sinner
to
Jesus
Christ
,
is
an
imployment
full
of
gain
and
advantage
,
(
as
the
word
here
translated
to
be
won
,
signifieth
)
both
to
the
sinner
it self
,
who
is
thereby
made
partaker
of
the
true
riches
,
Jam.
2.5
.
and
to
those
who
are
instrumental
in
that
work
,
in
regard
of
the
comfort
they
may
have
from
them
,
Philip.
4.1
.
and
the
reward
they
shall
have
from
God
,
Dan.
12.3
.
and
therefore
it
ought
to
be
mannaged
with
a
great
deal
of
spiritual
policy
and
skill
,
as
the
same
word
also
signifieth
;
That
if
any
obey
not
the
Word
,
&c.
they
may
be
won
.
9.
There
is
no
part
of
a
Christians
conversation
so
prevalent
to
gain
on-lookers
to
fall
in
love
with
Religion
,
as
that
wherein
the
duties
which
we
owe
to
others
,
in
the
relation
we
have
to
them
,
doth
shine
:
for
,
these
two
,
chastity
(
which
in
the
peculiar
signification
of
it
,
is
one
main
duty
of
the
Wife
in
reference
to
her
Husband
)
and
fear
,
(
signifying
reverence
to
a
superiour
,
Rom.
13.7
.
)
are
the
qualities
of
a
christian
conversation
,
which
the
Spirit
of
God
here
condescends
upon
,
as
most
prevalent
for
gaining
unbelievers
to
fall
in
love
with
Religion
;
They
may
be
won
,
while
they
behold
your
chast
conversation
,
coupled
with
fear
.
10.
Carnal
men
do
very
accurately
pry
into
all
the
secrets
of
the
practice
of
those
that
are
religious
,
which
though
it
be
done
by
them
,
that
they
may
find
occasion
against
the
Godly
,
Psal.
56.6
.
who
should
therefore
be
the
more
circumspect
,
Psal.
39.1
.
and
the
more
earnest
for
God's
teaching
,
Psal.
27.11
.
Yet
the
Lord
may
make
use
of
it
contrary
to
their
intention
,
to
be
a
mean
of
much
good
to
their
souls
:
for
,
the
word
which
the
Apostle
uses
here
,
while
they
behold
,
signifieth
very
accurately
to
pry
into
,
and
seriously
to
consider
a
thing
:
upon
which
,
the
Apostle
may
be
safely
conceived
to
lay
some
weight
for
moving
Christian
Women
to
the
more
holy
circumspection
in
their
carriage
,
which
the
Lord
might
blesse
for
gaining
of
their
Husbands
,
While
they
behold
your
chast
conversation
.
11.
There
is
no
true
purity
or
holinesse
of
conversation
,
which
doth
not
flow
from
fear
of
offending
God
in
the
heart
,
by
which
Christians
depart
from
evil
in
their
practice
,
Prov.
16.6
.
Nor
is
there
any
true
fear
of
God
in
the
heart
,
where
,
the
conversation
is
not
in
some
measure
holy
,
Jer.
32.40
.
for
,
though
this
chastity
and
fear
,
of
Christian
Women
here
spoken
of
,
may
be
taken
with
a
special
respect
to
their
Husbands
,
Yet
the
words
are
of
a
larger
signification
,
and
must
necessarily
include
holinesse
of
life
,
and
fear
of
offending
God
in
the
heart
,
what
ever
they
might
suffer
from
their
Husbands
,
the
one
whereof
cannot
be
separated
from
the
other
,
A
chast
conversation
,
coupled
with
fear
.
Vers.
3.
Whose
adorning
,
let
it
not
be
that
outward
adorning
,
of
plaiting
the
hair
,
and
of
wearing
of
gold
,
or
of
putting
on
of
apparel
:
4.
But
let
it
be
the
hidden
man
of
the
heart
,
in
that
which
is
not
corruptible
,
even
the
ornament
of
a
meek
and
quiet
spirit
,
which
is
in
the
sight
of
God
of
great
price
.
The
Apostle
giveth
here
two
further
directions
to
believing
Women
for
attaining
to
such
a
conversation
,
as
,
through
the
Lord's
blessing
,
might
prove
a
mean
of
gaining
their
unbelieving
Husbands
:
The
one
is
negative
,
that
they
should
not
be
too
curious
,
and
superfluous
,
in
trimming
their
outward
man
.
The
other
is
positive
,
that
their
great
pains
should
be
to
have
their
inward
man
adorned
with
the
grace
of
God
,
especially
meeknesse
and
peaceablenesse
of
spirit
,
in
reference
to
their
Husbands
,
and
the
Lord's
dispensation
in
tying
them
to
such
men
,
and
to
a
crosse
with
them
:
which
last
,
he
presseth
by
two
arguments
,
The
first
is
,
that
this
was
an
ornament
that
would
not
wax
old
as
others
do
.
The
second
is
,
that
it
is
in
very
high
esteem
with
the
Lord
,
and
therefore
as
they
desired
to
gain
their
husbands
by
their
outward
carriage
,
their
great
care
should
be
to
attain
to
a
right
frame
of
spirit
within
.
Hence
Learn
,
1.
Even
the
Children
of
the
Lord
are
in
hazard
to
offend
Him
and
others
,
in
the
matter
of
their
apparrel
,
while
they
labour
not
to
have
the
same
suitable
to
their
several
ranks
and
conditions
,
which
God
would
have
distinguished
in
some
measure
by
apparrel
,
Esth.
5.1
.
Gen.
38.14
.
while
they
affect
a
newnesse
and
strangenesse
,
whether
in
the
kind
of
their
apparel
,
or
in
their
way
of
using
of
it
,
Zeph.
1.8
.
and
when
much
time
and
expences
are
wasted
about
apparel
,
as
is
imported
in
the
Apostle's
words
here
.
In
all
which
,
and
the
like
cases
,
the
Lord's
People
are
ready
to
offend
in
the
matter
of
their
apparel
;
and
that
because
there
is
in
them
much
unsubdued
pride
and
vanity
ready
to
manifest
it self
that
way
,
Isa.
3.16
,
18
,
&c.
and
because
they
forget
,
that
apparel
is
given
to
make
them
ashamed
in
remembrance
of
their
sin
,
1
Tim.
2.9
,
14.
for
,
the
hazard
of
offending
(
by
wasting
both
time
and
means
)
is
imported
in
this
disswasive
of
the
Apostle
;
Whose
adorning
,
let
it
not
be
that
outward
adorning
,
of
plaiting
the
hair
,
and
wearing
of
gold
,
or
of
putting
on
of
apparel
.
2.
Although
the
Lord
allow
persons
who
are
in
eminency
above
others
,
to
have
ornaments
beyond
necessity
,
Isa.
22.
●0
,
21
,
22.
and
others
to
have
more
than
ordinary
at
some
special
occasions
,
Gen.
24.30
.
and
all
of
his
People
to
provide
for
things
honest
in
the
sight
of
all
men
,
Rom.
12.17
.
Yet
,
when
any
Professor
of
Religion
becomes
excessive
in
the
use
of
his
liberty
in
these
things
,
he
will
be
so
far
from
commending
Religion
to
others
thereby
,
that
his
practice
will
rather
be
a
hinderance
unto
others
to
fall
in
love
with
it
,
who
may
,
or
will
readily
take
occasion
thence
,
to
think
that
Christians
have
no
better
things
to
take
them
up
,
than
these
whereupon
they
wast
their
time
,
pains
and
means
:
for
,
from
this
evil
the
Apostle
here
disswades
Christian
Women
,
as
they
would
gain
their
Heathen
Husbands
;
importing
,
that
their
vanity
and
excesse
in
the
matter
of
their
apparel
,
would
rather
hinder
them
,
than
gain
them
to
fall
in
love
with
Christianity
;
Whose
adorning
,
let
it
not
be
that
outward
adorning
,
of
plaiting
the
hair
,
&c.
3.
They
that
would
by
their
outward
carriage
,
commend
Religion
,
and
win
others
to
fall
in
love
therewith
,
must
have
their
prime
care
exercised
about
their
heart
,
which
,
if
it
be
adorned
with
the
graces
of
God's
Spirit
in
life
and
practice
,
the
conversation
cannot
but
be
lovely
to
all
rightly
discerning
on-lookers
:
for
,
the
Apostle
,
having
told
those
believing
Women
before
,
that
it
was
their
conversation
mainly
which
would
gain
their
Husbands
,
he
now
condescendeth
upon
the
way
of
attaining
to
such
a
conversation
,
Whose
adorning
,
let
it
not
be
that
outward
adorning
,
&c.
but
let
it
be
the
hidden
man
of
the
heart
,
4.
Those
that
wast
much
time
,
pains
and
means
,
in
decking
and
trimming
of
their
bodies
,
do
ordinarily
neglect
their
souls
,
leaving
these
in
a
disorderly
,
sordid
and
filthy
condition
:
for
,
the
Apostle
,
disswading
from
the
one
,
and
(
in
opposition
thereto
)
perswading
to
the
other
,
importeth
the
inconsistency
of
such
an
adorning
of
the
outward
man
,
with
the
adorning
of
the
inward
;
Whose
adorning
,
let
it
not
be
that
outward
adorning
,
&c.
but
let
it
be
the
hidden
man
of
the
heart
.
5.
The
Lord
hath
been
pleased
to
hide
the
hearts
of
every
one
,
from
the
knowledge
of
another
,
who
therefore
ought
not
by
their
rash
judging
,
and
censuring
of
the
inward
frame
and
state
of
others
,
to
invade
the
Lord's
prerogative
of
searching
the
heart
,
Jer.
17.10
.
but
ought
to
bestow
much
pains
,
for
keeping
in
a
right
frame
their
own
hearts
,
which
are
hid
from
all
eyes
but
God's
,
as
a
prime
evidence
of
their
sincerity
,
Psal.
51.6
,
7.
Therefore
the
inward
frame
of
the
spirit
,
is
here
called
,
The
hidden
man
of
the
heart
.
6.
That
which
mainly
makes
the
carriage
of
a
Professor
of
Religion
a
mean
to
gain
others
to
Jesus
Christ
,
is
,
the
exercise
of
the
graces
of
God's
Spirit
within
,
especially
meeknesse
and
quietnesse
of
spirit
;
by
the
former
whereof
,
(
to
wit
,
meeknesse
)
they
keep
down
their
passions
from
rising
against
others
that
wrong
them
,
or
against
the
Lord's
dispensation
in
exercising
them
more
hardly
than
others
,
Numb.
12.2
,
3.
whereby
also
they
essay
all
amicable
and
loving
wayes
of
reclaiming
such
as
do
wrong
them
,
before
they
go
to
the
rigor
of
justice
,
1
Cor.
4.21
.
and
by
the
latter
,
(
to
wit
,
quietnesse
of
spirit
)
they
do
eschew
all
needlesse
contradiction
of
others
,
Isa.
53.7
.
all
rashnesse
in
their
actions
,
Act.
19.36
.
all
medling
with
things
not
belonging
to
them
,
1
Thess.
4.11
.
and
all
expressions
of
miscontent
with
that
lot
which
the
Lord
hath
carved
out
to
them
,
Psal.
131.2
.
All
which
are
here
required
of
Christian
Women
,
tied
to
unbelieving
and
profane
Husbands
,
as
special
means
of
gaining
them
to
Christ
:
for
,
in
order
to
their
gaining
,
the
Apostle
thus
exhorteth
the
Wives
,
to
put
on
the
ornament
of
a
meek
and
quiet
spirit
.
7.
Where
such
a
gracious
frame
of
spirit
is
within
,
as
the
Apostle
here
exhorteth
Christian
Women
to
labour
for
,
it
will
have
visible
effects
that
may
be
discerned
without
:
for
,
the
Apostle
exhorteth
Christian
Wives
to
the
study
of
meeknesse
and
quietnesse
of
spirit
,
as
a
mean
to
gain
their
unbelieving
Husbands
,
which
it
could
not
prove
,
except
the
effects
thereof
were
visible
in
their
carriage
.
8.
The
grace
of
Christ
is
such
an
ornament
,
as
being
once
put
upon
the
soul
,
doth
never
altogether
fade
or
wax
old
;
The
consideration
whereof
should
make
Christians
more
careful
to
have
it
in
exercise
in
their
hearts
,
than
to
have
on
the
best
of
their
ornaments
which
will
soon
wear
and
wax
old
:
for
,
as
an
argument
to
move
Christians
to
put
on
this
adorning
of
Gods
grace
,
the
Apostle
affirms
it
to
be
that
which
is
incorruptible
.
9.
Although
every
grace
be
the
Lords
own
free
gift
,
Jam.
1.17
.
and
the
most
Gracious
cannot
properly
be
profitable
to
Him
,
Job
22.2
.
Yet
,
He
is
pleased
to
esteem
of
his
own
grace
,
and
graciously
to
reward
the
persons
to
whom
He
gives
it
,
as
if
it
were
of
much
worth
to
Him
;
The
consideration
whereof
,
should
heighten
the
esteem
of
grace
in
our
hearts
,
and
quicken
us
to
pains
for
getting
and
increasing
of
it
:
for
this
end
is
this
adorning
of
a
meek
and
quiet
spirit
here
commended
from
this
,
that
it
is
in
the
sight
of
God
of
great
price
.
Vers.
5.
For
after
this
manner
in
the
old
time
,
the
holy
women
also
who
trusted
in
God
,
adorned
themselves
,
being
in
subjection
unto
their
own
husbands
.
6.
Even
as
Sarah
obeyed
Abraham
,
calling
him
,
Lord
,
whose
daughters
ye
are
as
long
as
ye
do
well
,
and
are
not
afraid
with
any
amazement
.
Here
are
two
further
arguments
,
whereby
the
Apostle
presseth
upon
Christian
Women
the
study
of
such
a
carriage
,
as
might
prove
a
mean
of
gaining
their
wicked
Husbands
;
The
one
is
taken
from
the
example
of
holy
believing
Women
,
registred
in
Scripture
,
who
counted
it
their
best
ornament
to
manifest
their
holinesse
and
faith
,
by
their
dutifulnesse
to
their
Husbands
;
and
particularly
of
Sarah
,
who
testified
her
obedience
to
her
Husband
,
by
her
respective
and
reverend
language
to
him
:
The
other
argument
,
is
from
the
advantage
of
such
a
carriage
,
that
if
they
did
imitate
these
holy
Women
,
especially
Sarah
,
in
dutifulnesse
to
their
Husbands
,
notwithstanding
of
any
terror
from
them
,
they
should
prove
themselves
heirs
of
Sarah's
blessednesse
.
Hence
Learn
,
1.
The
Children
of
the
Lord
have
not
only
need
of
precepts
to
presse
their
duty
upon
them
,
but
likewise
of
the
examples
of
others
held
forth
to
them
,
who
have
gone
before
them
in
the
practise
of
these
duties
,
that
so
they
may
apprehend
them
feasible
,
seing
others
have
attained
to
them
;
and
sweet
,
seing
others
have
chearfully
practised
them
;
and
the
neglect
of
them
hazardous
,
since
these
who
have
made
conscience
of
them
,
may
be
brought
as
witnesses
against
the
neglecters
of
them
:
Therefore
,
after
the
Apostle
hath
prest
,
by
precepts
and
reasons
,
the
duty
of
believing
Women
to
their
Husbands
,
he
here
beareth
in
the
same
further
by
the
example
of
the
Saints
:
for
,
after
this
manner
also
the
holy
Women
in
the
old
time
,
who
trusted
in
God
,
adorned
themselves
,
being
in
subjection
to
their
own
husbands
.
2.
The
approven
examples
of
the
most
eminent
of
the
Saints
,
making
conscience
of
moral
duties
,
which
are
registred
in
the
Old
Testament
,
are
obligatory
under
the
New
to
the
meanest
of
Believers
in
Christ
,
who
are
not
by
their
Christian
Liberty
freed
from
imitating
them
in
these
:
for
,
here
the
Apostle
presseth
upon
Christian
Women
,
dutifulnesse
to
their
Husbands
,
from
the
example
of
holy
Women
under
the
Old
Testament
,
and
particularly
Sarah
,
who
was
an
eminent
,
and
,
in
some
respects
,
an
extraordinary
person
;
For
after
this
manner
in
the
old
time
the
holy
women
also
,
&c.
Even
as
Sarah
,
&c.
3.
There
is
no
true
holinesse
,
which
hath
not
Faith
in
God
for
the
fountain
and
root
of
it
,
whereby
the
heart
relieth
on
God
for
furniture
for
the
duties
of
holinesse
,
and
encouragement
against
difficulties
in
the
way
thereof
;
Nor
,
is
there
any
real
trusting
in
God
,
which
hath
not
for
the
fruit
thereof
,
holinesse
,
consisting
in
the
study
of
abstenance
from
every
known
sin
,
and
endeavour
after
every
known
duty
:
for
,
from
these
two
joyntly
,
are
those
ancient
Believers
described
,
as
examples
to
be
imitated
by
others
;
Holy
Women
▪
who
trusted
in
God
.
4.
True
holinesse
and
faith
in
God
are
mainly
evidenced
in
the
particular
duties
of
these
relations
,
wherein
the
Lord's
Providence
hath
plac●d
his
People
;
the
conscionable
discharge
whereof
,
doth
prove
the
principal
ornament
of
Professors
:
for
,
here
the
Apostle
sets
forth
those
ancient
believing
Women
,
as
in
their
best
ornaments
,
while
they
are
evidencing
their
holinesse
,
and
trusting
in
God
,
by
their
dutifulnesse
to
their
Husbands
,
to
be
imitated
by
Christian
Women
under
the
Gospel
,
The
holy
Women
who
trusted
in
God
,
adorned
themselves
,
being
in
subjection
to
their
Husbands
.
5.
The
Lord
takes
notice
of
the
least
act
of
sincere
obedience
to
his
Commands
,
even
when
it
is
mixed
with
many
sinful
failings
,
which
he
passeth
in
penitents
,
and
would
not
have
any
of
his
People
cast
at
any
good
in
others
,
nor
be
the
lesse
careful
to
imitate
it
,
that
they
do
discern
much
miscarriage
joyned
with
it
:
for
,
in
that
passage
of
Sarah's
,
Gen.
18.12
.
which
is
here
related
to
,
there
are
many
sinful
failings
,
and
little
thing
commendable
,
beside
that
one
word
,
evidencing
her
reverence
to
her
Husband
,
which
the
Lord
here
registreth
for
her
commendation
and
others
imitation
,
hiding
the
faults
that
were
therewith
;
Even
as
Sarah
obeyed
Abraham
,
calling
him
,
Lord
.
6.
The
want
of
these
qualifications
in
parties
to
whom
the
Lord's
People
have
relation
,
which
have
been
eminent
in
others
,
doth
not
exempt
them
from
these
duties
,
which
by
vertue
of
that
relation
have
been
performed
to
others
,
endued
with
these
qualifications
:
for
,
here
the
Apostle
,
from
Sarah's
reverencing
of
Abraham
▪
an
extraordinary
and
eminently
gracious
man
,
inferreth
upon
Christian
Women
reverence
to
their
wicked
infidel
Husbands
;
Even
as
Sarah
obeyed
Abraham
,
calling
him
,
Lord
.
7.
When
we
obtain
grace
from
the
Lord
,
to
follow
the
footsteps
of
the
Saints
,
registred
in
Scripture
,
especially
in
the
faithful
discharge
of
the
duties
of
our
particular
stations
and
relations
,
then
do
we
prove
our selves
to
be
partakers
of
the
same
spiritual
priviledges
with
them
,
and
heirs
of
the
same
eternal
blessednesse
which
they
now
possess
:
for
,
as
those
who
imitate
the
faith
and
obedience
of
Abraham
,
are
for
that
called
his
children
,
Rom.
4.11
,
12.
Gal.
3.7
,
9
,
29.
So
,
these
Women
here
,
who
imitate
Sarah
in
well-doing
,
particularly
,
in
obedience
to
their
Husbands
,
are
called
her
daughters
,
Whose
daughters
ye
are
as
long
as
ye
do
well
,
which
is
not
to
be
understood
,
as
if
they
were
cast
out
of
the
number
of
her
daughters
for
every
short-coming
in
their
duty
,
but
that
it
is
in
the
way
of
their
duty
,
that
they
will
clear
to
themselves
their
right
to
her
blessedness
,
and
enjoy
the
sense
of
their
interest
in
the
spiritual
priviledges
which
she
had
.
8.
They
that
resolve
to
hold
on
in
the
way
of
well-doing
,
may
resolve
to
meet
with
as
much
of
terror
and
afrightment
therein
,
as
wicked
men
can
make
them
;
yea
,
even
from
those
of
their
nearest
relations
,
whose
enmity
against
godlinesse
,
before
the
Lord
change
them
,
is
greater
,
than
any
natural
affection
they
have
to
those
they
are
most
strictly
tied
unto
:
for
,
it
is
mainly
against
the
terror
and
amazement
of
wicked
Husbands
,
that
the
Apostle
here
guards
Christian
Women
,
encouraging
them
by
this
,
that
they
should
prove
themselves
daughters
of
Sarah
,
if
they
held
on
in
their
duty
,
and
were
not
afraid
of
any
amazement
.
9.
It
is
perseverance
in
the
way
of
duty
,
when
there
is
not
only
small
appearance
of
successe
,
but
much
terrible
opposition
from
wicked
men
in
following
of
it
,
which
mainly
cleareth
to
Believers
their
right
to
the
heavenly
inheritance
:
for
,
this
the
Apostle
presseth
upon
Christian
Women
,
as
that
which
would
prove
them
daughters
of
Sarah
,
that
is
,
co-heirs
with
her
of
the
heavenly
inheritance
,
if
they
did
well
,
and
were
not
afraid
of
any
amazement
.
Vers.
7.
Likewise
,
ye
husbands
,
dwell
with
them
according
to
knowledge
,
giving
honour
unto
the
wife
as
unto
the
weaker
vessel
,
and
as
being
heirs
together
of
the
grace
of
life
,
that
your
prayers
be
not
hindred
.
In
the
next
place
,
the
Apostle
presseth
the
duties
of
Husbands
to
their
Wives
▪
which
he
comprehendeth
in
two
branches
:
First
,
That
they
should
manifest
a
special
measure
of
prudence
and
heavenly
wisdom
in
conversing
with
them
;
And
secondly
,
that
they
should
season
their
authority
over
them
with
tenderness
and
respect
to
them
:
both
which
he
presseth
by
several
arguments
,
1.
From
the
strictnesse
of
their
obligation
to
these
duties
,
which
was
the
same
with
that
of
the
Wives
to
theirs
.
2.
From
the
weaknesse
and
infirmity
of
the
Women
,
which
calls
for
the
more
wise
and
tender
dealing
.
3.
From
the
equality
of
both
in
partaking
of
spiritual
and
eternal
priviledges
.
And
,
4.
from
the
hazard
of
the
neglect
of
those
duties
,
to
wit
,
the
interrupting
of
their
service
to
God
,
particularly
the
marring
of
their
access
to
him
in
prayer
.
Hence
Learn
,
1.
Husbands
are
no
lesse
strictly
tied
to
duty
toward
their
Wives
,
than
the
Wives
are
to
duty
toward
them
,
or
any
inferiour
toward
their
superiour
;
and
therefore
,
they
ought
not
to
make
their
superiority
a
pretence
to
the
neglect
of
their
duty
,
as
if
their
Wives
were
tied
,
and
themselves
left
at
liberty
:
for
,
the
Apostle
useth
the
same
word
in
pressing
the
duty
of
Husbands
to
their
Wives
,
which
he
did
before
in
pressing
the
duty
of
Wives
to
their
Husbands
,
and
of
Servants
to
their
Masters
;
Likewise
,
ye
husbands
.
2.
It
is
the
duty
of
Husbands
to
cohabit
with
their
Wives
,
and
to
labour
for
much
prudence
and
wisdom
in
conversing
with
them
,
that
they
may
not
only
know
their
own
duty
toward
them
,
but
may
be
able
to
instruct
them
in
theirs
,
1
Cor.
14.35
.
that
they
may
discern
how
far
to
intrust
them
with
their
affairs
and
counsels
,
Prov.
31.11
.
and
how
far
they
ought
to
keep
up
the
same
from
them
,
Mica
.
7.5
.
and
that
they
do
not
rule
them
according
to
their
passion
and
will
,
but
according
to
that
wise
rule
set
down
in
the
Word
:
for
,
the
Apostle
here
presseth
upon
Husbands
,
both
cohabitation
,
and
wise
walking
with
their
Wives
;
Ye
husbands
,
dwell
with
them
according
to
knowledge
.
3.
There
is
not
only
love
required
of
the
Husband
toward
the
Wife
,
but
likewise
some
respect
and
honour
,
such
as
makes
them
signifie
their
sympathy
with
them
under
their
crosses
,
1
Sam.
1.8
.
their
high
esteem
of
the
vertues
they
discern
in
them
,
Prov.
31.28
.
and
such
as
may
conciliate
respect
to
them
from
the
rest
of
the
family
,
Gen.
16.6
.
for
,
this
is
the
other
branch
of
the
duty
of
Husbands
,
giving
honour
unto
the
Wife
.
4.
It
hath
pleased
the
Lord
to
exercise
the
Woman
with
a
special
measure
of
weaknesse
and
infirmity
,
both
natural
,
by
imposing
upon
her
much
pain
and
labour
in
bringing
forth
and
educating
of
Children
,
and
moral
,
by
giving
her
fewer
opportunities
than
the
Man
hath
of
means
for
perfecting
of
her
natural
parts
,
which
likewise
are
not
ordinarily
so
strong
in
her
as
in
the
Man
:
in
which
respects
she
is
here
called
the
weaker
vessel
.
5.
The
consideration
of
this
weaknesse
of
the
Woman
should
be
so
far
from
making
Husbands
to
despise
and
slight
them
,
that
by
the
contrary
it
should
increase
their
respect
to
them
,
considering
that
by
reason
thereof
they
are
the
more
easily
crushed
and
broken
in
their
spirits
,
especially
by
the
austere
and
undutiful
carriage
of
their
Husbands
,
and
the
more
apt
to
apprehend
themselves
slighted
:
for
,
so
it
is
here
made
an
argument
to
procure
respect
to
them
from
their
Husbands
,
giving
honour
unto
the
Wife
,
as
unto
the
weaker
vessel
.
6.
Both
the
work
of
God's
saving
grace
in
his
own
,
which
is
here
called
the
grace
of
life
,
because
it
quickens
the
soul
,
where
it
is
,
for
spiritual
performances
,
and
clears
its
right
to
eternal
life
;
and
likewise
eternal
life
it self
,
which
may
be
safely
conceived
to
be
comprehended
in
the
same
expression
,
is
the
free
gift
of
God's
grace
,
proceeding
meerly
from
his
favour
and
love
,
bestowing
the
same
upon
sinners
,
as
their
inheritance
never
to
be
taken
from
them
:
for
,
of
both
these
the
Apostle
may
be
understood
,
while
he
calleth
Christian
Women
,
and
their
Husbands
,
to
whom
he
speaketh
,
as
being
Believers
,
Heirs
together
of
the
grace
of
life
.
7.
The
difference
of
sex
,
or
outward
condition
,
among
the
Lord's
People
,
doth
not
hinder
their
equality
in
the
participation
of
spiritual
and
eternal
priviledges
,
which
free
grace
doth
bestow
without
respect
to
these
differences
,
Gal.
3.28
.
for
,
here
Husbands
and
Wives
are
called
Heirs
together
of
the
grace
of
life
.
8.
The
consideration
of
this
equality
should
strongly
move
superiours
to
make
conscience
of
duty
toward
their
inferiours
,
considering
,
that
because
of
this
equality
,
their
inferiours
are
no
lesse
dear
to
God
than
themselves
,
and
that
they
are
fellow-heirs
with
them
of
that
which
is
much
better
than
any
thing
of
a
temporary
concernment
,
wherin
they
do
excel
them
:
for
,
this
is
here
brought
as
an
argument
of
Husbands
dutifulnesse
to
their
Wives
,
That
they
are
heirs
together
of
the
grace
of
life
.
9.
Although
none
can
be
so
infallibly
perswaded
of
anothers
being
in
the
state
of
grace
and
salvation
,
as
they
may
be
of
their
own
,
Rev.
1.17
.
Yet
ought
every
Professor
to
entertain
so
much
charity
of
another
,
concerning
that
,
as
may
make
them
no
lesse
conscionable
in
every
duty
toward
them
,
than
if
they
were
such
,
and
not
upon
slender
grounds
to
question
the
same
,
or
admit
of
thoughts
to
the
contrary
,
lest
thereupon
Satan
make
them
apprehend
exemption
from
duty
toward
them
:
for
,
so
much
is
imported
here
,
while
Husbands
are
exhorted
to
duty
toward
their
Wives
,
and
that
because
they
ought
to
judge
them
in
charity
,
Heirs
with
them
of
the
grace
of
life
.
10.
When
Christians
are
not
making
conscience
of
the
faithful
discharge
of
the
duties
of
their
particular
relations
,
especially
of
this
betwixt
Husband
and
Wife
,
then
the
duties
of
God's
Service
,
chiefly
in
their
families
,
and
in
secret
,
will
either
be
broken
off
,
or
the
successe
of
them
marred
;
for
,
how-ever
the
one
party
may
be
more
innocent
than
the
other
,
yet
the
guilt
of
the
injuring
party
,
and
the
grief
and
passion
of
the
injured
,
will
not
only
indispose
the
hearts
of
both
for
duties
,
and
mar
their
hearty
joyning
in
them
;
but
will
also
readily
cut
off
(
as
the
word
here
rendred
,
to
hinder
,
signifieth
)
the
very
external
performance
of
the
duty
of
Prayer
(
under
which
all
other
religious
performances
may
be
comprehended
)
and
mar
their
accesse
to
God
,
and
the
successe
of
their
duties
:
for
,
so
much
is
imported
in
this
last
reason
,
That
your
prayers
be
not
hindred
.
11.
The
more
conscionable
Christians
are
by
the
grace
of
God
enabled
to
be
,
in
the
discharge
of
the
particular
duties
of
their
several
relations
,
the
more
accesse
to
God
,
and
successe
of
all
their
religious
performances
may
they
expect
:
for
,
this
motive
,
as
it
imports
the
hazard
to
follow
upon
the
neglect
of
duties
of
that
sort
,
so
it
imports
also
the
advantage
to
follow
upon
the
conscionable
discharge
thereof
,
to
wit
,
that
their
Prayers
should
not
be
hindred
.
Vers.
8.
Finally
,
be
all
of
one
mind
,
having
compassion
one
of
another
,
love
as
Brethren
,
be
pitiful
,
be
courteous
:
9.
Not
rendring
evil
for
evil
,
or
railing
for
railing
:
but
contrariwise
blessing
,
knowing
that
ye
are
thereunto
called
,
that
ye
should
inherit
a
blessing
.
Here
is
the
second
part
of
the
Chapter
,
wherein
the
Apostle
exhorteth
to
the
exercise
of
such
graces
and
duties
of
holinesse
,
as
do
concern
every
Christian
;
and
do
serve
in
a
special
way
for
keeping
up
a
profitable
and
comfortable
communion
with
God
and
with
his
people
:
of
which
sort
,
the
Apostle
condescendeth
upon
seven
,
First
,
That
they
should
labour
for
unity
of
judgement
among
themselves
.
Secondly
that
they
should
be
affected
with
one
anothers
condition
,
as
if
it
were
their
own
.
Thirdly
,
that
their
love
one
to
another
should
resemble
that
which
is
among
Brethren
.
Fourthly
,
that
they
should
pity
the
infirmities
one
of
another
.
Fifthly
,
that
they
should
shew
themselves
courteous
in
their
carriage
,
and
easie
to
be
conversed
with
,
ver.
8.
Sixthly
,
that
they
should
not
study
to
requite
mutual
injuries
:
But
,
seventhly
,
rather
seek
the
happinesse
of
them
that
wrong
them
.
All
which
,
especially
the
last
two
,
the
Apostle
presseth
by
this
reason
,
that
they
were
all
called
to
inherit
one
common
blessednesse
.
From
ver.
8.
Learn
,
1.
Although
compleat
onenesse
of
judgment
cannot
be
expected
among
the
Lord's
People
,
whilest
knowledge
is
imperfect
in
all
,
1
Cor.
13.9
.
and
dispensed
in
different
measures
,
Rom.
12.6
.
Yet
it
ought
to
be
the
sincere
endeavour
of
every
one
,
so
to
drink-in
the
knowledge
of
all
saving
and
necessary
Truths
themselves
,
and
to
imploy
their
power
,
according
to
their
calling
,
to
make
all
others
do
the
same
,
that
they
may
be
,
so
far
as
is
possible
,
as
if
one
and
the
same
mind
were
in
them
all
,
(
as
the
word
here
signifieth
)
which
is
in
some
good
measure
attained
,
when
Christians
do
agree
in
all
saving
and
fundamental
Truths
,
and
when
their
prime
projects
and
designs
(
as
the
word
also
signifieth
)
do
meet
in
one
,
to
wit
,
the
advancement
of
the
glory
of
Jesus
Christ
;
without
which
unity
of
judgment
,
there
doth
ordinarily
follow
among
the
Lord's
People
alienation
of
affection
,
Gal.
4.15
,
16.
and
a
losse
of
the
consolations
of
Christ's
Spirit
,
which
uses
to
be
given
through
their
communion
among
themselves
,
Philip.
2.1
,
2.
for
,
this
is
it
which
the
Apostle
here
expresly
presseth
,
Finally
,
be
all
of
one
mind
.
2.
Every
one
of
the
Children
of
the
Lord
,
ought
to
be
so
affected
with
the
condition
of
another
,
as
if
it
were
their
own
,
mourning
with
,
and
for
one
another
in
affliction
,
as
if
they
were
afflicted
with
them
,
Heb.
13.3
.
rejoycing
in
,
and
praising
for
,
their
welfare
,
as
if
they
were
in
their
case
,
Rom.
12.15
.
considering
,
that
they
are
all
members
of
one
body
,
1
Cor.
12.26
.
and
,
that
this
sympathizing
frame
of
spirit
is
a
special
part
of
our
conformity
to
Jesus
Christ
,
Heb.
4.15
.
for
,
this
is
the
second
duty
here
pressed
,
having
compassion
one
of
another
.
3.
Whatever
differences
for
worldly
respects
,
or
measures
of
spiritual
gifts
,
there
may
be
among
the
Children
of
the
Lord
,
there
should
be
,
notwithstanding
,
such
affection
and
love
in
the
most
eminent
and
strongest
,
toward
the
meanest
and
weakest
,
as
is
among
Brethren
,
they
being
all
Children
of
one
Father
,
Joh.
1.12
.
and
the
weakest
owned
by
Christ
as
his
Brethren
,
Heb.
2.11
.
and
co-heirs
,
not
only
with
the
strongest
,
but
with
Jesus
Christ
himself
,
of
everlasting
blessednesse
,
Rom.
8.17
.
and
therefore
that
measure
of
affection
which
may
be
found
among
men
without
the
Church
,
who
have
not
put
off
humanity
,
is
not
sufficient
for
one
of
the
Lord's
People
toward
another
:
for
,
this
is
the
third
duty
here
pressed
,
Love
as
Brethren
.
4.
There
can
neither
be
unity
,
sympathy
,
nor
brotherly
love
among
the
Lord's
People
,
unlesse
they
have
hearts
to
pity
the
infirmities
one
of
another
,
and
some
prouenesse
of
spirit
to
do
good
to
others
,
even
when
they
deserve
the
contrary
at
their
hands
:
for
,
this
word
,
whereby
the
Apostle
presseth
the
fourth
duty
,
is
often
used
to
signifie
Christ's
compassion
to
his
own
,
which
is
manifested
in
bestowing
favours
notwithstanding
of
provocations
,
and
signifieth
such
a
tender-heartednesse
,
as
is
evidenced
by
forgiving
of
wrongs
,
Eph.
4.32
.
be
pitiful
.
5.
They
that
would
keep
up
a
sweet
and
profitable
society
with
others
of
the
Lord's
People
,
must
shew
themselves
affable
and
pleasant
in
their
carriage
towards
them
,
studying
to
speak
and
do
,
so
far
as
they
may
with
a
good
conscience
,
what
may
be
acceptable
,
and
engaging
of
their
affections
to
them
:
for
,
this
duty
,
which
is
the
last
in
the
eight
Verse
,
as
also
all
the
former
,
may
be
taken
in
reference
to
the
keeping
up
of
society
with
others
;
be
courteous
.
From
ver.
9.
Learn
,
1.
Even
those
who
have
attained
to
such
a
carriage
,
as
ought
in
all
reason
to
be
lovely
,
and
honoured
by
all
with
whom
they
converse
,
may
,
notwithstanding
,
resolve
to
meet
with
much
hard
usage
,
and
many
slanders
:
for
,
the
Apostle
presseth
here
,
patience
,
in
the
sixth
place
,
importing
,
that
they
who
had
attained
to
all
the
former
sive
,
would
,
notwithstanding
,
have
ado
with
their
patience
,
Not
rendring
evil
for
evil
,
or
railing
for
railing
.
2.
The
Children
of
the
Lord
may
resolve
,
not
only
to
meet
with
hard
usage
,
and
bitter
language
,
from
the
profane
,
or
those
that
are
without
,
but
even
from
their
fellow-Professors
,
whether
Hypocrites
,
who
will
still
be
maligning
the
sincere
,
Gal.
4.29
.
or
even
truly
gracious
,
whose
corruptions
oppose
grace
in
others
,
Job
16.20
.
for
,
this
last
grace
of
patience
,
prest
in
the
beginning
of
the
eight
Verse
,
cannot
well
be
taken
in
reference
to
other
persons
,
than
these
,
in
reference
to
whom
the
exercise
of
the
former
graces
or
duties
were
pressed
,
which
do
clearly
relate
to
other
Professors
;
and
therefore
this
imports
,
that
they
might
be
tried
both
with
evil
deeds
and
words
,
from
such
,
while
the
Apostle
thus
dehorteth
,
Not
rendring
evil
for
evil
or
railing
for
railing
.
3.
However
the
best
of
the
Children
of
the
Lord
,
are
prone
to
study
revenge
,
and
requital
of
private
injuries
,
as
is
supponed
in
this
disswasive
;
Yet
must
they
not
allow
themselves
in
so
doing
,
as
they
love
their
own
,
and
others
peace
,
and
desire
to
eschew
the
displeasure
of
God
for
usurping
his
place
,
Rom.
12.19
.
Prov.
23.2
.
Not
rendring
evil
for
evil
,
or
railing
for
railing
.
4.
So
far
should
the
Lord's
People
be
from
the
study
of
private
revenge
,
and
retaliation
of
wrongs
done
by
one
of
them
against
another
,
that
by
the
contrary
the
greatest
personal
wrong
by
word
or
deed
,
should
not
hinder
one
of
them
,
to
procure
the
bestowing
of
blessings
,
if
they
be
able
,
upon
another
,
to
commend
in
them
what
they
can
discern
to
be
praise-worthy
,
or
to
pray
for
their
true
blessednesse
,
which
is
a
special
draught
of
the
Image
of
the
Lord
,
Mat.
5.44
,
45.
All
which
,
is
in
the
signification
of
this
word
,
whereby
the
Apostle
expresseth
the
duty
opposite
to
rendring
evil
for
evil
,
or
railing
for
railing
;
but
contrariwise
,
blessing
.
5.
The
consideration
of
that
everlasting
blessednesse
,
which
consisteth
in
the
clear
vision
,
and
full
fruition
of
God
in
Christ
through
the
Spirit
,
and
which
sinners
,
who
are
naturally
under
the
curse
,
are
called
to
possesse
,
as
their
free-gifted
inheritance
(
as
the
word
here
translated
,
to
inherit
,
signifies
)
should
comfort
the
hearts
of
Believers
against
the
worst
usage
,
and
vilest
reproaches
of
men
,
which
will
be
sufficiently
made
up
when
they
come
to
possess
that
blessedness
:
the
thoughts
wherof
should
take
them
off
from
all
study
of
revenge
,
toward
those
who
may
be
heirs
with
them
of
the
same
inheritance
;
and
who
could
never
wrong
them
so
far
,
as
they
have
wronged
the
Lord
,
who
hath
graciously
called
them
to
possess
that
free-gifted
inheritance
:
for
,
this
is
here
proposed
by
the
Apostle
,
as
an
argument
to
patience
under
wrongs
,
and
a
disswasive
from
revenge
among
the
Lord's
people
:
for
,
even
hereunto
were
ye
called
,
that
ye
should
inherit
a
blessing
.
Vers.
10.
For
he
that
will
love
life
,
and
see
good
dayes
,
let
him
refrain
his
tongue
from
evil
,
and
his
lips
that
they
speak
no
guile
.
11.
Let
him
eschew
evil
,
and
do
good
;
let
him
seek
peace
,
and
ensue
it
.
Here
is
a
second
motive
to
the
study
of
the
duties
formerly
pressed
,
to
wit
,
That
that
study
was
the
way
to
have
a
sweet
life
,
and
many
good
dayes
in
communion
with
the
Lord
,
notwithstanding
of
all
their
troubles
:
And
this
argument
is
taken
out
of
Psal.
34.12
,
13.
and
doth
contain
four
several
directions
,
for
clearing
the
way
of
attaining
to
that
sweet
fellowship
with
God
,
and
among
themselves
.
The
first
,
is
,
that
they
should
watch
against
the
evils
of
the
tongue
.
The
second
is
,
that
they
should
set
against
every
known
sin
.
The
third
is
,
that
they
should
set
about
the
practise
of
every
known
duty
.
And
fourthly
,
that
they
should
earnestly
pursue
peace
with
others
of
the
Lord's
People
,
So
might
they
expect
sweet
communion
with
himself
.
Hence
Learn
,
1.
Although
the
most
part
of
men
esteem
their
life
happy
,
and
their
dayes
good
enough
,
if
they
enjoy
abundance
of
earthly
comforts
,
Psal.
4.6
,
7.
and
49.16
,
18.
Yet
there
is
no
life
,
that
deserves
the
name
of
a
life
,
except
it
be
sweetned
sometimes
with
tasts
of
the
Lord
's
special
love
;
nor
are
there
any
dayes
,
that
are
worthy
to
be
called
good
dayes
,
which
are
not
spent
in
fellowship
with
God
:
for
,
this
life
,
and
those
good
dayes
here
spoken
of
,
are
the
same
with
tasting
how
gracious
the
Lord
is
,
as
appears
,
by
comparing
these
words
,
with
the
ninth
verse
of
the
Psalm
whence
they
are
cited
.
2.
There
is
no
way
to
live
that
sweet
life
,
and
to
see
those
good
dayes
that
sinners
may
attain
unto
,
even
here
away
in
communion
with
the
Lord
,
but
by
the
study
of
holinesse
,
eschewing
every
thing
that
grieves
the
Spirit
of
God
,
and
aiming
sincerely
at
the
practise
of
every
thing
that
is
well-pleasing
in
his
sight
:
for
,
both
these
are
here
prest
as
the
way
to
have
that
life
,
and
to
see
those
good
dayes
.
3.
Although
men
are
prone
to
count
very
little
of
the
sins
of
their
tongue
,
Psal.
12.2
,
4.
Yet
much
of
that
guilt
,
which
marreth
sweet
fellowship
with
God
,
will
be
found
in
sins
of
that
kind
;
partly
,
in
idle
and
unprofitable
discourses
,
whereof
men
must
give
an
accompt
,
Mat.
12.36
.
foolish
talking
,
and
jesting
which
is
not
convenient
,
Eph.
5.4
.
rigid
censuring
of
,
and
bitter
env●ighing
against
others
,
which
makes
all
that
Christians
do
in
Religion
,
uselesse
,
Jam.
1.26
.
and
grieves
the
Spirit
of
God
,
Eph.
4.29
,
30
,
31.
medling
with
those
things
in
discourse
wherein
folks
are
not
concerned
,
1
Tim.
5.13
.
and
the
like
,
which
may
be
comprehended
under
that
which
is
here
called
Evil
;
and
partly
,
in
equivocation
,
Gen.
20.2
.
12.
venting
of
error
under
fair
speeches
and
pretences
,
Rom.
16.17
▪
and
hypocritical
or
fained
discourses
,
whereby
Christians
do
give
out
themselves
to
be
what
they
are
not
,
which
resembles
that
,
whereunto
David
relateth
in
that
passage
of
the
Psalm
which
is
here
cited
,
as
appears
,
by
comparing
the
words
with
the
title
of
that
Psalm
.
All
which
,
and
the
like
,
may
be
comprehended
under
guile
;
and
both
sorts
of
sins
of
the
tongue
,
are
to
be
abstained
from
by
those
,
that
would
enjoy
communion
with
the
Lord
:
for
,
in
order
to
that
,
this
is
the
first
direction
,
He
that
will
love
life
,
and
see
good
dayes
,
let
him
refrain
his
tongue
from
evil
,
and
his
lips
that
they
speak
no
guile
.
4.
Were
Christians
never
so
innocent
in
their
discourses
,
and
watchful
over
their
tongue
,
except
also
they
make
it
their
serious
study
to
keep
a
distance
in
heart
and
practice
from
every
known
sin
;
and
that
as
it
is
evil
,
and
contrary
to
the
holy
nature
and
will
of
God
,
they
cannot
expect
to
keep
up
that
sweet
communion
with
God
,
which
he
allows
upon
his
own
:
for
,
this
is
the
second
direction
necessary
for
attaining
to
that
end
,
Let
him
eschew
evil
.
5.
It
is
not
simple
abstinence
from
sin
,
(
suppose
that
could
be
attained
to
without
further
)
that
fitteth
souls
for
entertaining
fellowship
with
God
,
unlesse
there
be
also
joyned
therewith
a
sincere
and
universal
aim
at
every
thing
that
is
well-pleasing
in
the
sight
of
God
,
both
in
duties
relating
more
immediately
to
God
,
and
his
publick
matters
in
the
world
,
2
Chron.
24.16
.
and
in
duties
toward
others
of
his
People
,
whether
those
of
our
particular
relations
,
1
Tim.
5.4
.
or
others
,
Gal.
6.10
.
to
which
these
Scriptures
give
the
name
of
doing
good
:
for
,
this
is
the
third
direction
for
attaining
and
enjoying
communion
with
God
,
Let
him
do
good
.
6.
They
that
desire
to
have
much
peace
in
fellowship
with
God
,
must
be
very
serious
in
studying
peace
with
others
,
both
by
living
peaceably
with
them
themselves
,
so
far
as
is
possible
,
Rom.
12.18
.
without
prejudice
to
Truth
,
Zech.
8.19
.
or
holinesse
,
Heb.
12.14
.
and
procuring
and
cherishing
peace
among
others
of
the
Lord's
People
,
Mat.
5.9
.
both
which
are
comprehended
in
this
fourth
direction
for
attaining
to
,
and
enjoying
of
communion
with
God
;
Let
him
seek
peace
,
and
ensue
it
.
7.
As
there
will
be
no
small
difficulty
from
Satan
,
our
own
and
others
corruptions
,
in
the
way
of
attaining
and
entertaining
peace
among
the
Lord's
People
;
So
none
of
them
must
stand
upon
their
pains
in
the
pursuit
thereof
,
nor
quit
the
same
,
though
upon
many
former
essayes
they
have
not
had
successe
,
and
though
peace
seem
to
be
flying
from
them
.
All
which
is
imported
in
the
signification
and
doubling
of
the
word
here
,
Seek
peace
,
and
ensue
it
.
Vers.
12.
For
the
eyes
of
the
Lord
are
over
the
righteous
,
and
his
ears
are
open
unto
their
prayers
:
but
the
face
of
the
Lord
is
against
them
that
do
evil
.
Here
are
three
further
arguments
to
presse
the
forementioned
duties
:
The
first
is
,
that
the
watchful
providence
of
God
is
exercised
about
them
for
their
good
,
who
having
fled
to
the
righteousnesse
of
Christ
,
do
also
walk
in
the
way
of
righteousnesse
or
holinesse
formerly
described
.
The
second
is
,
that
he
doth
favourably
accept
of
their
prayers
.
And
the
third
is
,
that
the
terror
and
wrath
of
God
is
imployed
against
those
that
walk
in
the
contrary
way
.
Hence
Learn
,
1.
It
is
the
priviledge
of
justified
persons
,
walking
in
the
way
of
holinesse
,
to
have
the
favourable
providence
of
God
,
watching
over
them
for
good
;
which
comprehends
his
furnishing
of
them
with
every
thing
necessary
for
their
welfare
,
Deut.
11.12
.
warding
hazards
off
them
,
as
far
as
shall
be
for
their
good
,
2
Chron.
16.9
.
rendring
ineffectual
all
opposition
made
to
them
,
while
he
hath
service
for
them
,
Ezra
.
5.5
.
supporting
them
under
,
and
delivering
them
from
all
their
troubles
in
due
time
,
Psal.
33.18
.
and
making
out
his
Covenant
to
them
,
Jer.
24.6
,
7.
All
which
,
the
Scriptures
cited
,
make
clear
to
be
comprehended
in
this
expression
which
holds
forth
their
priviledges
;
The
eyes
of
the
Lord
are
over
the
righteous
.
2.
Although
,
for
wise
reasons
,
the
prayers
of
the
Lord's
People
may
have
no
answer
for
a
time
,
even
after
frequency
and
importunity
in
that
duty
,
2
Cor.
12.8
.
Yea
,
and
to
their
sense
,
may
seem
to
be
mis-regarded
by
the
Lord
,
Psal.
22.2
.
Yet
,
their
requests
have
alwayes
a
favourable
acceptance
with
Him
,
in
so
far
as
He
delights
to
hear
them
,
Prov.
15.8
.
Cant.
2.14
.
and
during
the
delay
,
is
preparing
them
for
a
good
answer
,
Psal.
10.17
.
Isa.
30.18
,
19.
Providing
,
they
be
praying
for
things
agreeable
to
His
will
,
1
Joh.
5.14
.
not
to
gratifie
their
lusts
,
Jam.
4.3
.
but
for
his
glory
,
and
building
their
confidence
of
acceptance
upon
Christ's
merits
and
intercession
,
Joh.
14.13
.
for
,
this
must
be
some
special
notice
he
takes
of
their
prayers
,
since
he
hears
also
the
prayers
of
the
wicked
,
though
with
detestation
,
Prov.
28.9
.
His
ears
are
open
to
their
prayers
.
3.
Only
those
who
in
the
sense
of
their
own
unrighteousnesse
are
fled
to
the
righteousnesse
of
Christ
,
that
so
their
persons
may
be
accepted
with
God
,
and
have
obtained
grace
to
be
sincere
students
of
true
holinesse
,
may
lay
claim
to
these
priviledges
,
the
Lord
's
favourable
providence
exercised
about
them
for
good
,
and
his
acceptance
of
their
prayers
:
for
,
the
eyes
of
the
Lord
are
over
the
righteous
,
and
his
ears
are
open
to
their
prayers
,
4.
That
which
makes
the
life
of
Believers
a
life
indeed
,
and
their
dayes
good
dayes
to
them
,
in
the
midst
of
many
troubles
,
is
this
favourable
providence
of
God
watching
over
them
for
their
good
,
and
his
gracious
acceptance
of
their
prayers
through
his
Son
:
for
,
these
priviledges
are
brought
in
to
clear
wherein
that
life
,
and
those
good
days
,
spoken
of
in
the
former
words
,
do
stand
,
even
in
this
,
that
the
eyes
of
the
Lord
are
over
the
righteous
,
and
his
ears
are
open
to
their
prayers
.
5.
However
the
Lord
may
long
spare
wicked
men
in
their
sinful
courses
,
from
which
indulgency
of
his
,
they
take
occasion
to
do
more
and
more
wickedly
,
Eccles.
8.11
.
Yet
His
constant
purpose
is
to
destroy
all
of
them
,
who
make
a
constant
trade
of
provoking
Him
,
Psal.
68.21
.
and
that
without
any
battel
or
reluctancy
in
their
heart
,
Ezek.
11.21
.
and
at
last
He
will
imploy
his
power
and
terror
for
their
ruine
;
as
is
imported
in
this
,
The
face
of
the
Lord
is
against
them
that
do
evil
.
6.
It
is
both
lawful
and
necessary
for
the
Lord's
People
to
encourage
their
own
hearts
in
the
duties
of
holinesse
,
by
the
consideration
of
that
sweetnesse
which
the
Lord
useth
to
let
out
to
them
,
while
they
hold
that
way
;
and
to
deter
their
hearts
from
those
sins
whereunto
they
do
strongly
incline
,
by
the
consideration
of
the
hazard
abiding
them
that
continue
in
sin
:
for
,
both
the
gain
of
godlinesse
,
and
the
hazard
of
sinful
courses
,
is
here
proposed
to
be
considered
by
them
for
these
ends
;
for
,
the
eyes
of
the
Lord
are
over
the
righteous
,
&c.
But
the
face
of
the
Lord
is
against
them
that
do
evil
.
Vers.
13.
And
who
is
he
that
will
harm
you
,
if
ye
be
followers
of
that
which
is
good
?
Followeth
the
last
part
of
the
Chapter
,
which
is
full
of
encouragement
against
sufferings
,
and
motives
to
the
duties
of
holinesse
notwithstanding
thereof
,
together
with
several
directions
for
attaining
to
a
right
carriage
under
the
same
.
The
first
encouragement
is
,
That
the
following
of
duty
,
notwithstanding
of
suffering
,
would
prove
the
best
way
of
any
to
eschew
the
hurt
of
all
trouble
from
wicked
men
,
with
whom
the
Lord
would
assuredly
reckon
for
molesting
of
his
People
,
while
they
were
following
their
duty
to
him
.
Hence
Learn
,
1.
Although
the
Godly
may
expect
the
hardest
usage
in
following
their
duty
,
that
wicked
men
can
devise
or
inflict
upon
them
,
Heb.
11.34
.
Yet
properly
,
there
can
be
no
harm
or
evil
done
unto
them
,
in
regard
the
nature
of
all
afflictions
,
especially
for
well-doing
,
is
charged
to
them
,
Rom.
8.28
.
their
persecutors
cannot
at
all
reach
their
better
part
,
Luke
12.4
.
and
all
their
losses
by
suffering
for
Truth
,
are
more
than
sufficiently
made
up
to
them
,
Mat.
19.29
.
for
,
this
question
may
be
safely
conceived
to
have
the
force
of
a
denial
,
None
shall
be
able
to
harm
you
,
if
ye
be
followers
of
that
which
is
good
.
2.
The
best
way
to
eschew
,
at
least
to
mitigate
trouble
,
even
from
wicked
men
,
is
close
adherance
to
that
which
is
right
in
the
sight
of
God
:
not
because
wicked
men
favour
the
way
of
well-doing
;
but
because
the
Lord
doth
sometimes
allay
their
fury
against
those
that
follow
it
,
by
putting
convictions
upon
their
conscience
of
the
equity
of
the
cause
which
they
persecute
,
1
Sam.
24.17
,
&c.
and
doth
sometimes
work
in
their
heart
some
reverence
toward
it
,
and
them
that
follow
it
.
Mark
6.20
.
for
,
here
the
Apostle
mentioneth
the
following
of
that
which
is
good
,
as
the
best
way
of
eschewing
trouble
from
wicked
men
,
who
would
be
glad
to
see
the
miscarriage
of
the
Godly
,
that
they
might
thence
have
occasion
to
trouble
them
:
And
who
is
he
that
will
harm
you
,
if
ye
be
followers
of
that
which
is
good
?
3.
Whoever
shal
enterprise
to
harm
,
or
evil
intreat
(
as
the
word
here
signifieth
)
the
Children
of
the
Lord
for
their
dutifulnesse
to
him
,
the
Lord
shall
enquire
after
them
,
he
shall
find
them
out
,
and
reckon
with
them
,
be
who
they
will
:
for
,
this
question
may
be
taken
for
the
Lord's
chalenge
of
them
,
and
his
enquiry
for
them
,
to
judge
them
;
Who
is
he
that
will
harm
you
?
4.
The
Children
of
the
Lord
are
not
only
to
go
about
their
duty
in
obedience
to
his
Commands
,
but
likewise
in
imitation
both
of
Christ
himself
,
as
their
prime
patern
,
Eph.
5.1
.
and
of
the
rest
of
his
Saints
who
have
walked
in
that
way
before
them
,
Heb.
6.11
.
for
,
this
is
the
description
of
those
to
whom
this
encouragement
is
given
,
that
they
are
followers
(
or
,
as
the
word
is
,
imitators
)
of
that
which
is
good
.
Vers.
14.
But
and
if
ye
suffer
for
righteousness
sake
,
happy
are
ye
,
and
be
not
afraid
of
their
terrour
,
neither
be
troubled
.
The
second
encouragement
to
constancy
in
duty
,
notwithstanding
of
sufferings
,
is
,
That
if
Christians
be
put
to
suffer
for
adhering
to
the
way
of
free
justification
by
Christ's
imputed
righteousnesse
,
(
which
legalists
did
then
persecute
)
or
,
for
any
duty
of
holinesse
(
which
Libertines
opposed
)
those
sufferings
should
evidence
and
promote
their
true
blessednesse
:
from
which
encouragements
,
the
Apostle
doth
infer
,
in
the
following
words
,
several
directions
for
attaining
to
a
right
carriage
under
suffering
:
whereof
the
first
is
in
this
verse
,
to
wit
,
That
they
should
labour
to
banish
the
fear
of
what
flesh
could
do
unto
them
,
and
not
suffer
their
hearts
to
be
terrified
or
perturbed
,
by
the
terror
or
hard
usage
of
wicked
men
,
while
they
suffered
for
so
honourable
a
cause
.
Hence
Learn
,
1.
Were
the
cause
which
the
Lord's
People
maintain
,
never
〈◊〉
●ood
,
and
their
carriage
in
following
of
it
never
so
innocent
,
it
is
in
vain
for
them
to
dream
of
exemption
from
trouble
,
at
the
hands
of
wicked
men
,
who
are
oftentimes
the
more
incensed
against
them
that
their
●ause
be
good
,
Joh.
7.7
.
and
their
carriage
a
shame
and
●●proof
to
others
,
1
Joh.
3.12
.
for
,
lest
from
the
former
●●couragement
any
might
expect
exemption
from
trou●●●
by
following
that
which
is
good
,
he
doth
in
this
●uppone
that
they
might
expect
to
be
put
to
suffer
for
righteousness
sake
.
2.
The
sufferings
of
the
Godly
for
●ighteousnesse
sake
,
are
so
far
from
making
them
miserable
,
as
themselves
are
apt
to
apprehend
,
Psal.
73.13
.
and
the
wicked
world
do
ordinarily
judge
,
2
Cor.
4.13
.
that
by
the
contrary
,
they
serve
both
to
promote
their
spiritual
happinesse
,
the
times
of
suffering
being
the
times
wherein
every
grace
thrives
most
,
Rom.
5.3
.
and
divine
consolation
aboundeth
most
in
their
hearts
,
2
Cor.
1.5
.
and
likewise
to
evidence
and
prove
to
them
their
right
to
everlasting
blessednesse
,
Philip.
1.28
.
a
special
measure
whereof
,
is
reserved
for
the
greatest
sufferers
,
Rev.
7.13
,
&c
,
for
,
this
second
encouragement
doth
contradict
the
Lord's
Peoples
ordinary
apprehension
of
themselves
,
and
the
profane
worlds
opinion
of
them
,
under
suffering
;
If
ye
suffer
for
righteousness
sake
,
happy
are
ye
.
3.
The
best
of
the
Children
of
the
Lord
are
in
hazard
to
have
their
spirits
troubled
and
perplexed
with
the
fear
of
hazard
from
flesh
,
which
is
then
exceeding
sinfull
when
it
makes
them
deny
the
Truth
,
Mat.
26.70
.
or
take
any
sinful
course
for
their
temporal
safety
,
1
Sam.
21.10
,
13.
or
when
their
spirits
are
thereby
defiled
and
mudded
(
as
the
word
in
the
Original
here
signifieth
)
with
passion
against
the
instruments
of
their
trouble
,
Mat.
26.51
.
which
hazard
,
is
imported
in
this
disswasive
,
given
to
those
that
suffer
for
righteousness
,
Fear
not
their
fear
,
neither
be
troubled
.
4.
They
who
are
fled
to
the
righteousnesse
of
Jesus
Christ
,
and
desire
to
adhere
to
that
which
is
right
in
his
sight
,
notwithstanding
of
suffering
,
have
no
cause
to
fear
what
flesh
can
do
unto
them
,
or
to
have
their
spirits
perturbed
under
the
hardest
of
their
su●●●●ings
,
considering
that
what
ever
they
suffer
,
is
according
to
the
Lord's
fore-appointment
,
1
Thess.
3.3
.
and
carved
out
by
His
al-ruling
providence
,
Mat.
10.30
.
that
they
have
the
promise
of
his
presence
with
them
under
th●
sufferings
,
Heb.
13.5
,
6.
and
are
sure
of
a
glorious
iss●●
out
of
them
,
1
Cor.
4.17
.
Upon
which
grounds
〈◊〉
ought
to
banish
fleshly
fear
and
perturbation
out
of
〈◊〉
hearts
,
as
the
Apostle
here
exhorteth
,
Fear
not
their
●ea●
neither
be
troubled
.
Vers.
15.
But
sanctifie
the
Lord
God
in
your
hearts
,
and
be
ready
alwayes
to
give
an
answer
to
every
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
,
with
meekness
and
fear
.
This
Verse
contains
some
further
directions
to
persecuted
Christians
,
for
attaining
to
a
right
frame
of
spirit
,
and
carriage
under
their
sufferings
.
The
second
,
in
order
,
is
,
That
they
should
reverence
and
adore
in
their
hearts
,
the
soveraignty
and
holinesse
of
God
,
especially
in
that
dispensation
of
his
toward
them
,
in
putting
them
to
suffer
,
while
their
wicked
persecutors
prospered
;
which
direction
,
as
also
the
former
,
is
taken
out
of
Isa.
8.12
,
13.
The
third
is
,
That
they
should
timously
furnish
themselves
with
such
clear
knowledge
of
the
Truth
,
that
they
may
be
able
to
hold
forth
from
the
Word
of
God
,
reasons
of
what
they
believe
and
suffer
for
.
The
fourth
is
,
That
their
testimony
for
the
Truth
should
be
seasoned
with
meeknesse
,
even
toward
their
persecutors
.
And
the
fifth
is
,
That
they
should
entertain
in
their
hearts
some
holy
fear
of
miscarrying
in
the
way
of
giving
that
testimony
.
Hence
Learn
,
1.
It
is
a
principal
part
of
a
right
disposition
for
sufferers
,
to
entertain
in
their
hearts
the
sense
and
acknowledgment
of
the
holinesse
of
God
,
who
though
he
be
matchlesse
in
holinesse
,
1
Sam.
2.2
.
and
can
have
nothing
added
to
that
,
or
any
other
of
his
infinit
perfections
,
by
any
creature
,
Rom.
11.35
,
36.
Yet
doth
esteem
himself
sanctified
in
the
hearts
of
his
own
,
while
they
are
by
the
consideration
of
his
holinesse
made
submissive
to
the
hardest
of
his
dispensations
toward
them
,
Psal.
22.3
.
afraid
to
offend
so
holy
a
Majesty
,
Isa.
29.23
.
and
thereby
also
are
confirmed
in
the
faith
of
his
performing
all
his
Promises
,
Psal.
111.9
.
and
e●ecuting
of
his
threatnings
,
upon
his
enemies
and
theirs
,
●●b
.
1.12
.
for
,
this
is
the
Apostle's
second
direction
,
for
attaining
to
a
right
frame
of
spirit
under
sufferings
,
sanctifie
the
Lord
God
in
your
hearts
2.
The
Children
of
the
Lord
,
while
they
are
under
hard
usage
from
wicked
men
,
are
in
great
hazard
not
only
to
forget
the
soveraignity
of
God
over
them
,
to
use
them
as
he
pleases
for
his
own
glory
,
which
occasioneth
much
perturbation
of
spirit
in
them
,
Isa.
51.12
,
13.
but
likewise
to
entertain
in
their
hearts
,
thoughts
unsuitable
to
the
holinesse
and
purity
of
his
Nature
,
as
if
their
sufferings
,
and
the
wickeds
prosperity
,
were
not
consistent
therewith
;
both
which
,
are
imported
in
this
exhortation
to
acknowledge
the
holinesse
of
God
,
whom
the
Apostle
representeth
under
such
names
as
hold
forth
also
his
soveraignity
,
Sanctifie
the
Lord
God
in
your
hearts
.
3.
Although
the
Godly
ought
not
to
be
anxious
concerning
their
furniture
in
a
time
of
trial
,
Mat.
10.19
.
Yet
ought
they
not
to
neglect
ordinary
means
of
preparation
for
trials
,
such
as
the
drinking-in
of
the
solid
and
clear
knowledge
of
the
Truth
,
1
Tim.
6.19
.
entertaining
the
presence
of
that
Spirit
who
revealeth
Truths
not
yet
known
,
and
brings
known
Truths
to
remembrance
when
it
is
necessary
,
Joh.
19.26
.
that
so
they
may
be
able
to
defend
the
Truth
by
holy
reason
drawn
from
the
Scripture
,
or
make
apology
for
it
,
as
the
word
here
signifies
,
and
answer
objections
that
may
be
made
against
the
same
,
Prov.
15.28
.
as
is
imported
in
this
third
direction
,
Be
ready
alwayes
to
answer
every
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
.
4.
Although
in
some
cases
the
Children
of
the
Lord
may
safely
answer
their
adversaries
with
silence
,
to
wit
,
when
they
have
sufficiently
and
frequently
born
testimony
to
such
Truths
before
,
Mat.
27.12
,
14.
or
when
questions
are
propounded
to
them
by
wicked
men
out
of
scorn
,
Prov.
26.5
.
or
curiosity
,
Luke
23.8
,
9
,
11.
or
to
be
a
snare
to
the
Godly
,
Isa.
36.21
.
Yet
ought
they
still
to
keep
themselves
in
a
readinesse
of
mind
and
fitnesse
of
disposition
for
defending
the
Truth
,
and
giving
a
reason
of
what
they
hold
,
when
the
glo
y
of
God
,
and
edification
of
others
,
call
for
it
,
the
seaso●
and
manner
whereof
,
every
humble
waiter
on
God
shall
know
from
Him
,
Luke
12.11
,
12.
and
21.14
,
15.
Hab.
2.1
.
for
,
the
Apostle
doth
not
direct
them
here
to
answer
alwayes
every
man
that
asketh
them
,
but
to
be
ready
alwayes
to
answer
every
one
that
asketh
a
reason
.
5.
The
Children
of
the
Lord
ought
not
to
satisfie
themselves
with
any
confidence
or
perswasion
concerning
the
truths
of
the
Gospel
,
whereof
they
have
not
such
clear
and
rational
grounds
from
the
Word
,
as
may
not
only
convince
themselves
,
but
such
,
as
they
are
able
to
hold
forth
to
others
,
when
they
are
called
;
be
ready
to
give
a
reason
to
every
man
that
asketh
you
.
6.
Every
testimony
that
God's
People
give
to
his
Truth
before
the
enemies
of
it
,
ought
to
be
seasoned
with
meeknesse
of
spirit
,
evidenced
in
their
carriage
toward
their
persecutors
by
their
eschewing
all
signs
of
carnal
passion
and
revenge
against
them
,
1
Thess.
5.15
.
by
their
respective
and
sober
language
to
them
,
Act.
26.25
.
which
may
be
blessed
of
God
to
procure
a
mitigation
of
their
trouble
,
Prov.
15.1
.
at
least
to
put
convictions
upon
the
wicked
of
the
equity
of
the
cause
which
they
persecute
,
as
the
following
Verse
cleareth
:
for
,
this
is
the
fourth
direction
for
a
right
carriage
under
sufferings
,
that
they
be
ready
to
give
a
testimony
to
the
Truth
with
meekness
.
7.
Although
the
fear
of
flesh
,
which
ma●reth
confidence
and
peace
in
the
heart
,
be
most
unsuitable
for
sufferers
,
as
was
cleared
from
the
Apostle's
first
direction
;
Yet
,
a
holy
fear
of
miscarriage
under
trials
,
by
denying
,
or
concealing
any
necessary
Truth
,
by
bringing
forth
the
same
untimously
,
or
mixing
our
own
passions
with
our
testimony
to
the
Truth
,
is
a
prime
qualification
of
a
right
sufferer
for
Christ
and
his
Truth
;
for
〈◊〉
is
the
Apostle's
fifth
direction
,
That
they
should
〈…〉
to
bear
testimony
to
the
Truth
with
fear
.
Vers.
16.
Having
a
good
conscience
,
that
whereas
they
speak
〈◊〉
evil
of
you
,
as
of
evil
doers
,
they
may
be
ashamed
that
falsly
〈◊〉
accuse
your
good
conversation
in
Christ
.
Here
is
a
sixth
direction
for
attaining
to
a
right
carriage
under
suffering
,
That
they
should
labour
to
have
their
conscience
purged
from
guiltinesse
,
and
so
made
good
in
God's
sight
;
the
study
whereof
,
as
also
of
all
the
former
,
the
Apostle
presseth
by
a
third
motive
,
which
is
also
an
encouragement
against
suffering
,
That
if
they
made
conscience
of
following
those
directions
,
their
slandering
persecutors
should
be
convinced
and
ashamed
by
their
christian
carriage
.
Hence
Learn
,
1.
None
can
rightly
undergo
a
suffering
lot
for
Christ
and
his
Truth
,
who
do
not
labour
to
get
,
and
keep
a
good
conscience
within
,
by
the
application
of
Christ's
bloud
for
purging
of
it
from
guilt
,
and
of
the
vertue
of
his
Spirit
,
for
subduing
the
power
of
corruption
,
Heb.
10.22
.
which
proves
a
continual
feast
to
them
that
have
it
,
Prov.
15.15
.
and
so
makes
them
chearful
under
their
hardest
sufferings
,
2
Cor.
1.12
.
for
,
this
is
the
Apostle's
sixth
direction
,
for
attaining
to
a
right
frame
of
spirit
and
carriage
under
suffering
,
having
a
good
conscience
.
2.
Even
those
who
have
attained
to
a
good
conscience
within
,
and
an
honest
conversation
without
,
may
resolve
not
only
to
meet
with
hard
sufferings
,
but
as
a
principal
ingredient
embittering
the
same
,
to
have
many
false
and
grievous
crimes
laid
to
their
charge
,
and
those
not
only
forged
,
and
spread
in
a
private
way
for
their
disgrace
,
but
(
as
the
word
here
translated
,
to
speak
evil
,
signifieth
)
given-in
judicially
against
them
,
that
so
they
may
be
the
liker
to
their
Lord
,
Mark
15.3
.
and
may
learn
to
die
to
their
credit
before
men
,
while
they
are
honoured
to
suffer
for
Him
,
1
Cor.
15.31
.
for
,
this
the
Apostle
suppones
to
be
the
lot
of
those
,
who
have
both
a
good
conscience
,
and
a
good
conversation
,
that
they
shall
be
evil
spoken
of
,
as
evil
doers
,
and
have
their
good
conversation
falsly
accused
.
3.
It
is
the
Lo●
〈…〉
way
,
to
bring
the
shame
and
confusion
of
wicke●
〈◊〉
out
of
the
integrity
and
uprightnesse
of
his
suffering
pe●ple
,
and
the
endeavours
of
their
enemies
to
disgrace
then
〈◊〉
by
drawing
a
testimony
of
his
Peoples
innocency
,
fro●
some
of
their
adversaries
to
the
shame
of
the
rest
,
Act.
2●
▪
29.
and
26.31
.
by
enabling
his
suffering
Servants
to
maintain
his
Truth
,
and
their
own
innocency
,
with
such
clearnesse
and
power
as
sometimes
confounds
their
opposers
▪
Tit.
2.8
.
by
making
use
of
enemies
fury
,
and
his
Peoples
constancy
,
to
disappoint
wicked
designs
,
and
directly
to
promove
the
cause
which
enemies
intend
to
crush
,
Philip.
1.12
.
that
so
they
may
either
be
reclaimed
from
their
opposition
to
his
Truth
and
People
,
or
have
everlasting
shame
poured
upon
them
,
Psal.
83.16
,
17.
for
,
this
is
the
result
which
God
bringeth
out
of
all
the
wickeds
slander
,
and
persecution
of
the
Godly
,
that
they
may
be
ashamed
who
falsly
accuse
their
good
conversation
in
Christ
.
4.
The
consideration
of
the
disappointment
and
shame
,
which
the
Lord
doth
sometimes
make
wicked
men
to
meet
with
here
,
for
their
persecuting
and
slandering
of
his
People
,
should
be
a
strong
motive
to
the
Godly
,
to
constancy
in
following
their
duty
,
whatever
they
may
suffer
:
for
,
this
is
given
to
them
here
for
their
encouragement
,
that
whereas
they
speak
evil
of
the
Godly
,
as
evil
doers
,
they
may
be
ashamed
who
falsly
accuse
their
good
conversation
in
Christ
.
5.
To
the
end
that
the
conversation
of
a
Christian
may
be
good
in
God's
sight
,
and
so
may
serve
to
make
their
slanderers
and
persecutors
ashamed
,
it
must
flow
from
a
good
conscience
within
,
and
must
be
a
conversation
in
Christ
,
the
person
being
by
Faith
united
to
Him
,
and
enabled
to
draw
vertue
from
Him
for
walking
unto
wel-pleasing
,
Joh.
15.5
.
and
to
aim
at
conformity
in
the
conversation
to
His
carriage
,
1
Joh.
2.6
.
for
,
both
these
are
necessary
for
that
conversation
of
a
Christian
,
which
may
make
persecutors
ashamed
,
and
which
deserveth
to
be
called
a
good
conversation
;
Having
a
good
conscience
,
that
whereas
they
speak
evil
,
&c.
they
may
be
ashamed
who
falsly
accuse
your
good
conversation
in
Christ
.
Vers.
17.
For
it
is
better
,
if
the
will
of
God
be
so
,
that
ye
suffer
for
well
doing
,
than
for
evil
doing
.
The
fourth
motive
to
presse
the
former
directions
,
and
to
encourage
against
suffering
,
is
,
That
in
their
suffering
for
Christ
,
and
their
duty
to
Him
,
they
should
find
much
more
comfort
and
spiritual
advantage
,
than
if
they
did
procure
,
sufferings
to
themselves
by
their
miscarriage
;
And
this
fourth
motive
,
or
encouragement
,
hath
a
fifth
in
the
bosom
of
it
,
That
they
should
not
be
put
to
a
necessity
of
suffering
,
except
it
were
the
good
will
of
the
Lord
so
to
dispose
.
Hence
Learn
,
1.
Christians
have
a
great
deal
of
more
spiritual
advantage
,
honour
and
sweetnesse
in
suffering
for
Christ
,
and
duty
to
Him
,
than
they
could
have
in
suffering
for
their
faults
,
though
they
had
obtained
mercy
for
them
from
the
Lord
,
and
had
peace
in
their
spirits
while
they
did
stoop
to
the
stroak
of
humane
justice
inflicted
for
these
faults
;
the
former
sort
of
sufferings
being
more
conform
to
Christ's
,
and
having
ordinarily
a
larger
allowance
of
peace
and
chearfulnesse
,
than
useth
to
be
letten
forth
to
them
who
suffer
for
their
faults
,
though
they
were
never
so
sure
of
God's
mercy
:
for
,
in
this
sense
must
the
Apostle
be
understood
here
to
compare
suffering
for
well
doing
,
and
for
evil
doing
,
and
to
prefer
the
one
to
the
other
;
because
suffering
from
men
for
evil
doing
,
without
obtaining
mercy
from
God
,
hath
no
goodnesse
in
it
at
all
,
and
so
cannot
be
compared
in
that
with
suffering
for
well-doing
,
as
here
it
is
by
the
Apostle
;
For
,
it
is
better
to
suffer
for
well
doing
,
than
for
evil
doing
.
2.
The
consideration
of
this
difference
,
in
regard
of
comfort
and
spiritual
advantage
,
which
is
betwixt
suffering
for
well-doing
and
for
evil
doing
,
should
move
the
Lord's
People
to
watchfulnesse
and
tender
walking
,
lest
by
their
miscarriage
,
they
deserve
suffering
at
mens
hands
;
and
to
constancy
in
suffering
for
well
doing
,
considering
that
they
have
within
them
strong
inclinations
to
such
evils
,
as
being
acted
,
might
justly
put
them
to
suffer
before
men
;
and
that
if
they
shift
duty
to
Him
,
for
fear
of
suffering
from
men
,
He
may
justly
leave
them
to
fall
in
those
sins
,
which
may
procure
harder
sufferings
,
with
lesse
comfort
,
than
what
they
should
have
met
with
in
suffering
for
well
doing
:
for
,
this
is
here
brought
in
as
a
motive
to
constancy
in
duty
,
and
suffering
in
the
way
of
duty
,
that
it
is
better
to
suffer
for
well
doing
,
than
for
evil
doing
.
3.
Suffering
for
well
doing
,
is
a
duty
that
doth
not
bind
,
as
negative
precepts
do
,
at
all
times
,
and
in
all
cases
;
nor
are
the
Children
of
the
Lord
tied
to
it
,
as
they
are
to
some
other
positive
duties
,
for
the
opportunity
whereof
they
are
to
watch
,
1
Pet.
4
7.
but
is
only
binding
when
the
Lord
by
his
providence
,
hath
brought
his
People
under
the
power
of
persecutors
,
and
they
do
put
them
to
a
necessity
either
of
suffering
,
or
sinning
:
in
which
case
only
,
the
Lord
manifesteth
his
will
to
his
People
that
they
should
suffer
:
for
,
the
Apostle
here
commends
suffering
,
not
absolutely
as
other
duties
,
but
only
upon
this
supposition
,
that
it
be
manifested
to
be
the
will
of
God
;
For
it
is
better
,
if
the
will
of
God
be
so
,
that
ye
suffer
for
well
doing
,
than
for
evil
doing
.
4.
When
God's
will
that
his
People
should
suffer
is
manifested
to
them
,
by
leaving
them
no
midst
between
sin
and
suffering
,
then
they
ought
with
courage
and
chearfulnesse
to
choose
suffering
as
the
only
best
course
for
them
,
considering
that
his
will
is
a
good
will
to
them
,
and
so
would
have
prevented
their
suffering
,
if
it
had
been
good
for
them
;
that
without
His
will
,
no
creature
could
bring
them
to
that
necessity
;
and
that
as
it
is
His
will
,
they
should
suffer
for
Him
,
so
it
is
His
will
they
should
reign
with
Him
:
for
,
this
is
here
cast
in
as
a
special
encouragement
to
constancy
in
suffering
for
well
doing
,
that
they
should
not
be
put
to
undergo
that
lot
,
except
the
will
of
God
be
so
.
Vers.
18.
For
Christ
also
hath
once
suffered
for
sins
,
the
just
for
the
unjust
:
(
that
he
might
bring
us
to
God
)
being
put
to
death
in
the
flesh
,
but
quickened
by
the
spirit
.
The
sixth
motive
or
encouragement
to
constancy
in
duty
,
notwithstanding
of
hardest
sufferings
,
is
taken
from
Christ's
sufferings
for
us
,
whence
many
encouraging
arguments
to
suffer
for
Him
may
be
drawn
.
The
sum
of
all
which
is
,
That
since
the
innocent
Son
of
God
hath
compleatly
satisfied
God's
justice
for
unworthy
sinners
,
that
He
might
reconcile
them
to
God
,
having
for
that
end
suffered
to
the
very
death
in
his
humanity
;
and
that
He
might
apply
his
purchase
,
is
raised
up
again
by
the
power
of
his
Spirit
or
Godhead
;
it
doth
therefore
well
become
his
sinful
Followers
for
whom
He
died
and
rose
again
,
to
undergo
chearfully
a
suffering
lot
in
following
their
duty
to
Him
.
Hence
Learn
.
1.
Of
all
motives
that
may
prevail
with
Christians
to
suffer
for
Christ
,
when
they
are
called
,
His
suffering
in
their
room
is
one
of
the
strongest
,
and
should
be
most
frequently
made
use
of
by
them
for
that
end
,
considering
that
He
by
His
sufferings
hath
taken
the
sting
out
of
all
theirs
,
Isa.
53.4
.
hath
defeated
all
their
enemies
,
Joh.
16.33
.
Col.
2.15
.
hath
cast
them
a
sweet
copy
to
follow
concerning
the
right
way
of
suffering
,
Heb.
12.2
.
hath
engaged
them
not
to
desire
a
better
lot
than
He
had
,
Joh.
15.20
.
and
hath
made
sure
their
perseverance
and
eternal
happinesse
,
which
none
of
their
troubles
can
mar
,
Rom.
8.38
.
for
,
the
Apostle
,
having
made
use
of
this
same
argument
,
to
this
same
purpose
,
in
the
close
of
the
former
Chapter
,
doth
here
again
insist
upon
it
,
as
the
strongest
and
that
which
should
have
most
weight
with
all
His
Redeemed
Ones
,
to
move
them
to
suffer
for
Him
;
For
Christ
also
hath
suffered
for
sins
.
2.
As
the
whole
time
of
Christ's
humiliation
was
one
uninterrupted
course
of
suffering
;
So
,
by
that
whole
course
,
and
especially
by
His
offering
Himself
a
sacrifice
for
us
upon
the
Crosse
,
He
hath
so
compleated
the
work
of
satisfaction
to
God's
justice
,
for
the
sins
of
the
Elect
,
and
of
purchasing
grace
and
glory
to
them
,
that
nothing
thereof
remaineth
to
be
done
,
nor
needeth
that
sacrifice
be
again
repeated
:
for
,
though
His
sufferings
were
finite
in
regard
of
duration
;
Yet
in
regard
of
the
worth
,
which
the
excellency
of
His
Person
who
was
God
,
did
add
to
them
,
they
were
infinite
:
for
,
both
in
respect
of
the
continuation
of
His
sufferings
all
along
His
state
of
humiliation
,
and
in
regard
of
the
compleatnesse
of
them
for
satisfaction
to
God's
justice
,
as
also
in
opposition
to
all
the
legal
sacrifices
,
which
for
their
imperfection
behoved
to
be
often
repeated
,
Heb.
7.27
.
the
Apostle
saith
here
,
He
hath
once
suffered
for
sins
.
3.
Although
our
blessed
Mediator
had
all
the
sins
of
all
the
Elect
upon
Him
by
imputation
,
2
Cor.
5.21
.
and
the
punishment
laid
upon
Him
of
all
the
heinous
crimes
that
ever
were
,
or
shall
be
committed
by
the
Elect
,
Isa.
53.6
.
Yet
,
was
He
in
Himself
compleatly
just
and
righteous
,
not
only
as
He
is
God
,
Isa.
45.21
.
but
even
as
Man
,
He
being
wholly
freed
of
that
original
contagion
,
Luke
1.35
.
wherewith
all
others
that
are
come
of
Adam
are
defiled
▪
Job
14.4
.
and
compleatly
conform
to
the
Law
of
God
in
heart
and
practice
,
Mat.
3.15
.
that
so
as
our
Mediator
He
might
be
lovely
to
God
,
Psal.
45.7
.
and
to
all
the
Saints
,
Cant.
5.16
.
for
,
so
the
Apostle
sets
Him
forth
,
who
suffered
for
sins
,
the
Just
for
the
unjust
.
4.
There
was
nothing
in
those
,
for
whom
Christ
suffered
,
to
have
moved
Him
to
lay
down
his
life
for
them
,
many
of
them
who
were
then
living
,
being
his
actual
persecutors
and
murderers
,
and
all
of
them
being
still
at
enmity
with
Him
,
till
He
by
the
vertue
of
His
death
changed
them
,
and
yet
His
free
love
made
Him
suffer
for
their
sins
;
The
Just
for
the
unjust
.
5.
As
all
are
naturally
far
from
God
,
Eph.
2.13
.
and
the
Godly
,
at
their
best
,
at
a
distance
,
and
●nable
to
come
nearer
,
Cant.
1.4
.
So
,
this
is
the
comfortable
end
of
Christ's
death
,
and
His
intention
in
dying
,
that
sinners
might
be
brought
to
a
state
of
nearnesse
,
to
wit
,
of
favour
and
reconciliation
with
▪
God
,
Col.
1.21
.
and
that
being
done
,
to
a
growing
nearnesse
,
to
wit
,
of
communion
and
fellowship
,
till
they
be
compleatly
one
with
Him
,
Job
.
17.11
,
20
,
21
,
&c.
for
,
thus
doth
the
Apostle
expresse
the
end
of
Christ's
death
,
and
His
intention
in
dying
,
that
He
might
lead
us
by
the
hand
(
as
the
word
here
signifieth
)
and
give
us
ready
accesse
to
a
reconciled
God
,
He
hath
suffered
for
sins
,
the
Just
for
the
unjust
,
that
He
might
bring
us
unto
God
.
6.
No
lesser
degree
of
suffering
could
be
accepted
from
our
Cautioner
,
than
the
suffering
of
death
,
there
being
no
other
way
,
except
all
had
eternally
died
,
to
illustrate
the
exact
justice
and
righteousnesse
of
God
in
punishing
sin
,
Rom.
3.24
,
25.
and
his
faithfulnesse
in
executing
that
just
threatning
,
Gen.
2.17
.
to
take
away
the
sting
out
of
the
first
death
to
His
own
,
1
Cor.
15.55
.
and
keep
them
from
tasting
of
the
second
,
Joh.
8.51
.
for
which
cause
the
Apostle
here
affirms
of
our
Mediator
,
That
He
suffered
,
being
put
to
death
.
7
▪
Although
Christ
did
truly
humble
Himself
even
in
respect
of
His
Deity
,
by
assuming
frail
flesh
,
in
a
personal
union
therewith
,
Joh.
1.14
.
and
obscuring
the
glory
thereof
for
a
time
with
the
vail
of
flesh
,
Philip.
2.6
,
7.
Yet
(
the
Godhead
being
altogether
impassible
)
His
sufferings
were
properly
in
His
humanity
,
to
wit
,
both
in
His
soul
,
which
suffered
the
unspeakable
wrath
of
God
,
Joh.
12.17
.
Mat.
26.38
.
and
in
His
body
,
which
suffered
all
sorts
of
torments
whereof
it
was
capable
,
Luke
22.44
.
both
which
parts
of
humane
nature
are
here
comprehended
in
one
,
because
His
soul
suffered
only
while
it
was
dwelling
in
flesh
,
before
His
death
;
being
put
to
death
in
the
flesh
.
8.
Our
Cautioner
having
paid
our
debt
,
could
not
be
holden
in
the
prison
of
death
,
but
by
the
power
of
His
own
Spirit
,
or
Godhead
,
which
are
essentially
one
,
was
quickened
in
His
humanity
,
by
the
union
of
His
soul
to
His
body
,
and
raised
up
,
as
an
evidence
that
He
was
discharged
of
our
debt
,
and
we
in
Him
,
Rom.
4.25
.
as
a
pledge
that
we
shall
be
quickened
by
the
vertue
of
His
Resurrection
to
newnesse
of
life
,
Rom.
6.4
.
&c.
and
after
death
raised
to
possess
glory
with
Him
,
1
Cor.
15.20
.
for
,
He
was
put
to
death
in
the
flesh
,
but
quickened
by
the
Spirit
.
9.
All
the
considerations
of
our
suffering
Mediatour
,
whereof
the
Apostle
doth
here
mention
several
,
are
strong
inducements
to
His
Redeemed
People
to
suffer
for
Him
,
when
He
calls
them
to
that
honour
:
for
,
so
may
every
particular
here
mentioned
be
applied
;
that
since
the
Son
of
God
being
so
innocent
and
just
,
did
suffer
,
and
by
suffering
did
so
compleatly
satisfie
Justice
,
for
so
mis-deserving
wretches
,
and
did
suffer
to
the
very
death
,
for
so
sweet
an
end
to
bring
sinners
to
God
,
and
had
so
glorious
in
outgate
,
It
becometh
all
His
Redeemed
Ones
to
adventure
chearfully
upon
suffering
for
Him
:
to
which
every
expression
h●●e
may
be
applied
as
a
motive
;
For
,
even
Christ
hath
suffered
for
sin
,
the
just
for
the
unjust
,
that
he
might
bring
us
to
God
:
being
put
to
death
in
the
flesh
,
but
quickened
through
the
Spirit
.
Vers.
19.
By
which
also
He
went
and
preached
unto
the
spirits
in
prison
.
20.
Which
sometime
were
disobedient
,
when
once
the
long-suffering
of
God
waited
in
the
dayes
of
Noah
,
while
the
Ark
was
a
preparing
,
wherein
few
,
that
is
eight
souls
,
were
saved
by
water
.
Here
is
the
seventh
argument
,
pressing
upon
Christians
constant
obedience
to
the
Gospel
,
notwithstanding
of
hardest
sufferings
;
The
sum
whereof
is
,
That
since
there
are
many
souls
of
men
and
women
,
to
whom
Christ
did
once
by
his
Spirit
in
the
Ministery
of
Noah
,
and
others
of
his
Servants
,
make
plain
the
way
to
life
and
salvation
,
who
are
now
imprisoned
in
Hell
for
evermore
,
because
of
their
slighting
so
much
patience
and
pains
,
as
the
Lord
did
exercise
toward
them
,
especially
,
during
the
time
of
Noah's
preparing
the
Ark
,
wherein
a
few
only
escaped
destruction
by
the
flood
:
Therefore
it
doth
concern
those
who
have
the
Gospel
more
clearly
preached
to
them
,
to
give
obedience
thereunto
,
whatever
they
may
suffer
for
it
within
time
.
Hence
Learn
,
1.
The
second
Person
of
the
blessed
Trinity
hath
been
exercising
his
Mediatory
Office
,
long
before
his
incarnation
;
and
by
his
Spirit
,
the
third
Person
,
speaking
through
his
Servants
,
hath
been
publickly
inviting
sinners
to
repentance
,
and
faith
in
himself
:
for
,
this
preaching
to
the
old
world
here
spoken
of
,
must
be
the
same
in
substance
with
that
which
is
more
clearly
held
forth
now
under
the
Gospel
,
it
being
Jesus
Christ
,
the
same
yesterday
,
and
to
day
,
and
for
ever
,
Heb.
13.8
.
who
did
then
preach
by
his
Spirit
,
who
speaks
his
mind
only
,
Job
.
10.13
,
14.
By
which
he
went
and
preached
.
2.
When
the
mind
of
Christ
is
plainly
held
forth
by
the
Ministery
of
his
Servants
,
then
Christ
himself
comes
to
them
to
bestow
himself
,
and
fellowship
with
him
,
by
his
Spirit
,
upon
them
that
receive
his
Word
;
and
to
deal
with
others
in
wrath
,
as
if
they
had
rejected
him
,
immediatly
,
and
in
his
own
Person
dealing
with
them
:
for
,
though
Christ
did
not
preach
in
Person
to
the
old
world
,
but
only
in
the
Ministery
of
Noah
,
and
others
of
his
Servants
,
Yet
,
of
Him
it
is
here
said
,
that
by
his
Spirit
He
went
and
preached
.
3.
It
pleaseth
the
Lord
to
invite
to
repentance
,
and
make
offers
of
his
grace
unto
many
who
will
never
obey
his
counsel
,
nor
imbrace
his
offers
,
that
he
may
make
his
grace
more
manifest
,
while
he
doth
more
effectually
prevail
with
his
own
that
are
among
them
,
Act.
18.10
.
and
may
take
away
all
excuse
from
them
that
wilfully
disobey
his
counsels
,
and
reject
his
offers
.
Joh.
15.22
,
for
,
there
are
spirits
,
or
souls
,
who
once
had
Christ
preached
to
them
,
that
are
now
in
prison
.
4.
The
souls
of
men
and
women
do
not
〈◊〉
to
nothing
,
nor
die
as
their
bodies
;
but
so
soon
as
they
are
separated
from
the
body
,
must
either
go
immediately
to
the
place
of
blessednesse
,
Luke
23.43
.
or
else
to
this
place
of
their
everlasting
imprisonment
:
for
,
though
it
could
not
be
told
where
their
bodies
were
that
drowned
in
the
●●ood
.
Yet
their
souls
are
to
the
fore
,
and
〈◊〉
spirits
in
prison
.
5.
Hell
is
a
place
of
safe
custody
,
〈◊〉
●●ame
of
it
here
imports
,
where
there
is
no
〈…〉
Devils
and
damned
souls
to
torment
one
another
,
out
of
which
there
is
no
possibility
of
escaping
:
for
,
by
this
prison
can
be
meant
nothing
else
but
Hell
,
(
which
elswhere
in
Scripture
hath
this
same
name
,
Rev.
20.7
.
)
it
being
the
place
where
only
the
spirits
of
them
who
were
disobedient
to
the
Lord
are
now
in
prison
.
6.
Of
all
the
sins
that
men
and
women
commit
,
who
have
the
way
of
salvation
truly
preached
to
them
,
this
is
of
the
highest
nature
,
and
the
chief
cause
of
their
damnation
,
that
they
will
not
be
perswaded
to
accept
the
offers
of
God's
grace
and
mercy
in
Christ
,
will
not
obey
the
sweet
directions
of
his
Word
,
will
not
follow
the
motions
and
strivings
of
his
Spirit
with
them
thereby
;
in
which
course
whosoever
do
continue
,
they
look
like
those
that
are
appointed
for
the
prison
of
Hell
:
for
it
is
clear
by
comparing
this
Text
with
Gen.
6.3
.
that
these
,
here
spoken
of
,
had
offers
of
forgivenesse
of
sin
,
and
eternal
life
through
the
Messiah
,
invitations
to
repentance
and
holy
walking
,
and
some
motions
of
his
Spirit
working
with
his
Words
and
yet
,
though
they
were
guilty
of
many
grosse
and
filthy
sins
,
as
appeareth
by
the
sixth
and
seventh
Chapters
of
Genesis
,
their
disobedience
to
the
Gospel
,
or
unwillingnesse
to
be
perswaded
thereby
(
as
the
word
signifieth
)
is
here
set
down
as
the
chief
cause
of
their
perpetual
imprisonment
in
Hell
;
those
spirits
are
in
prison
,
who
sometimes
were
disobedient
.
7.
The
Lord
doth
not
at
the
first
give
over
dealing
with
despisers
of
his
saving
counsels
,
and
rejecters
of
his
blessed
offers
,
but
doth
defer
their
deserved
punishment
,
and
draw
out
his
patience
in
length
toward
them
,
as
the
word
here
signifieth
,
that
they
may
be
the
more
inexcusable
,
and
he
may
have
the
glory
of
long-suffering
and
patience
after
it
is
expired
:
for
,
upon
those
who
are
now
in
prison
,
the
long-suffering
of
God
once
waited
in
the
dayes
of
Noah
.
8.
〈◊〉
length
of
time
can
make
the
Lord
forget
his
〈◊〉
which
in
penitent
sinners
have
abused
,
even
when
〈◊〉
are
in
Hell
he
will
remember
them
,
and
make
〈…〉
remember
their
,
for
the
increase
of
their
〈…〉
torment
and
vexation
,
Luke
16.25
.
for
,
here
the
Spirit
of
the
Lord
,
speaking
by
this
Apostle
,
declareth
to
the
world
,
that
he
is
mindful
of
the
despising
of
his
patience
and
pains
,
manifested
many
thousand
years
ago
,
toward
them
that
are
now
in
Hell
;
Once
the
long-suffering
of
God
waited
in
the
dayes
of
Noah
,
&c.
9.
Even
those
who
may
have
good
hope
through
grace
,
that
they
are
delivered
from
the
pit
of
destruction
,
ought
to
consider
the
woful
case
of
them
that
are
there
,
as
a
mean
to
keep
them
from
provoking
the
Lord
by
those
sins
,
which
bring
souls
to
that
prison
;
and
as
a
motive
unto
thankfulnesse
to
Jesus
Christ
,
and
constancy
in
duty
to
him
,
notwithstanding
of
temporary
sufferings
,
who
hath
delivered
them
from
the
same
:
for
,
here
the
case
of
the
damned
for
disobedience
to
the
Gospel
,
is
presented
by
the
Apostle
to
the
consideration
of
those
,
who
,
(
as
he
supposeth
in
the
former
words
)
might
comfort
themselves
in
their
exemption
from
wrath
by
Christ's
sufferings
,
as
an
argument
to
constancy
in
holinesse
,
notwithstanding
of
hardest
usage
from
men
;
which
is
the
Apostle's
scope
to
presse
.
10.
When
the
Lord
vouchsafes
to
send
his
Word
unto
a
People
,
he
useth
also
with
it
to
frame
his
workings
and
dispensations
,
so
as
may
be
most
fitting
for
bearing-in
his
Word
upon
them
,
that
if
they
reject
and
slight
both
,
their
stripes
may
be
double
:
for
,
beside
that
Christ
went
and
preached
to
the
old
world
,
he
made
a
work
to
be
wrought
before
their
eyes
,
which
was
a
visible
preaching
of
wrath
to
come
upon
them
,
except
they
did
repent
,
and
a
real
invitation
of
them
to
repentance
,
that
they
seeing
such
a
small
vessel
,
in
comparison
of
the
great
multitude
that
were
upon
the
face
of
the
earth
,
every
one
might
have
studied
to
be
one
of
those
who
might
have
had
entry
into
it
;
He
went
and
preached
,
and
his
long-suffering
waited
while
the
Ark
was
a
preparing
.
11.
Whensoever
the
Lord
hath
judgments
to
bring
upon
the
generality
of
a
People
,
it
is
his
way
to
provide
sufficient
means
of
safety
for
his
own
that
are
among
them
;
sometimes
,
from
the
outward
judgment
,
as
here
,
and
alwayes
from
the
evil
of
it
,
Psal.
91.10
.
for
,
while
judgment
was
approaching
upon
the
old
world
,
the
Ark
was
a
preparing
,
wherein
few
,
that
is
eight
souls
,
were
saved
.
12.
Though
there
never
were
,
nor
will
be
at
any
time
wanting
,
some
true
Believers
in
Jesus
Christ
,
in
regard
of
his
standing
relation
of
a
Husband
and
Head
to
the
Church
;
Yet
,
so
far
may
profanity
,
or
error
,
overspread
the
face
of
the
Church
,
that
the
number
of
visible
Professors
may
be
very
few
;
and
therefore
the
multitude
of
such
can
be
no
real
mark
of
the
true
Church
:
for
,
here
in
all
the
world
there
are
but
a
few
(
and
of
those
,
a
great
part
wicked
,
for
what
may
be
gathered
from
the
Scripture
history
)
that
is
eight
souls
,
saved
by
water
.
13.
It
may
fare
the
better
with
the
wicked
in
this
life
(
though
nothing
in
that
which
is
to
come
)
that
they
have
been
in
society
with
the
Godly
,
and
have
outward
relations
to
them
partly
,
for
the
more
satisfaction
and
encouragement
of
the
Godly
,
who
are
tied
to
them
by
natural
bonds
,
or
affection
;
and
partly
,
that
they
may
be
some
way
serviceable
to
the
Godly
in
the
Work
of
the
Lord
;
for
which
causes
,
among
others
,
there
are
here
eight
souls
(
whereof
some
were
of
a
wicked
disposition
,
and
cursed
,
Gen.
9.22
,
25.
)
saved
by
water
.
14.
The
Lord
can
make
that
which
is
the
mean
of
destruction
to
the
wicked
,
a
mean
of
safety
to
his
own
:
for
,
the
water
which
drowned
the
rest
of
the
world
,
beareth
up
the
Ark
;
and
so
proveth
a
mean
of
the
safety
of
there
eight
,
who
were
saved
by
water
.
Vers.
21.
The
like
figure
whereunto
,
even
Baptism
,
doth
also
now
save
us
,
(
not
the
putting
away
of
the
filth
of
the
flesh
,
but
the
answer
of
a
good
conscience
towards
God
)
by
the
resurrection
of
Jesus
Christ
.
The
eight
encouragement
to
constancy
in
suffering
for
Christ
,
and
his
Truth
,
is
,
That
since
Believers
have
a
spiritual
priviledge
answerable
to
the
Ark
,
sealing
their
safety
from
the
●●ludge
of
God's
wrath
,
to
wit
,
their
Baptism
;
not
the
external
part
of
it
alone
,
which
can
only
remove
the
filth
of
the
body
,
But
the
internal
,
to
wit
,
the
application
of
Christs
bloud
to
the
conscience
of
Believers
,
which
the
Apostle
expresseth
here
by
the
effect
thereof
,
that
thereby
Believers
may
challenge
all
Christ's
purchase
as
theirs
,
and
answer
all
challenges
to
the
contrary
;
and
that
upon
this
ground
,
that
their
Cautioner
is
absolved
from
their
Debt
,
whereof
his
Resurrection
is
the
evidence
:
Therefore
they
have
no
reason
to
faint
in
following
their
duty
,
or
fear
to
be
lost
in
the
midst
of
their
sufferings
.
Hence
Learn
,
1.
Whatever
outward
priviledge
any
of
the
Lord's
People
had
of
old
,
when
he
was
working
in
a
more
extraordinary
way
than
now
,
every
ordinary
Believer
may
find
in
Jesus
Christ
a
spiritual
privileage
answerable
to
it
:
Faith
can
seed
upon
Christ
the
bread
from
Heaven
,
Joh.
6.32
,
35.
as
the
Israelites
did
upon
the
Manna
;
it
can
draw
spiritual
life
and
health
from
him
,
as
the
stung
Israelites
had
health
to
their
bodies
by
looking
to
the
brazen
Serpent
,
Joh.
3.15
,
16.
and
can
find
spiritual
and
eternal
safety
in
Him
through
his
own
means
,
as
in
an
Ark
,
when
others
are
perishing
in
the
deludge
of
his
wrath
:
for
,
though
Believers
in
the
Apostle's
time
,
had
not
such
an
extraordinary
way
of
preservation
from
persecution
,
as
Noah
and
the
few
with
him
had
from
the
flood
,
Yet
,
they
have
a
spiritual
priviledge
answerable
to
it
,
and
of
a
far
better
nature
;
The
like
figure
whereunto
Baptism
doth
also
now
save
us
.
2.
Baptism
doth
in
a
spiritual
sense
resemble
the
Ark
,
in
so
far
as
few
in
comparison
of
the
rest
of
the
world
,
do
partake
even
of
that
outward
Ordinance
,
as
few
were
in
the
Ark
,
In
that
it
is
equally
dispensed
to
good
and
bad
,
who
are
within
the
visible
Church
;
as
but
such
were
admitted
into
the
Ark
,
In
that
it
doth
exempt
all
that
partake
of
it
according
to
Christ's
appointment
,
from
the
common
case
of
the
rest
of
the
world
,
and
doth
seal
to
the
Elect
,
safety
from
that
wrath
which
doth
destroy
the
greatest
part
of
the
world
:
in
which
,
and
the
like
respects
,
it
is
here
compared
with
the
Ark
;
The
like
figure
whereunto
Baptism
doth
also
now
save
us
.
3.
Although
the
spiritual
and
eternal
salvation
of
Believers
,
be
only
the
effect
of
the
merit
of
Christ's
bloud
applied
to
the
conscience
;
Yet
,
doth
the
Spirit
of
Christ
in
Scripture
oftentimes
ascribe
the
same
to
the
instrument
or
mean
by
which
He
doth
convey
that
salvation
to
them
,
(
compare
with
this
place
,
Luke
7.50
.
1
Tim.
4.16
.
)
that
so
he
may
keep
up
due
respect
to
his
own
means
,
which
,
if
they
be
neglected
or
despised
by
them
that
have
the
opportunity
of
them
,
salvation
cannot
be
expected
:
Therefore
saith
the
Apostle
,
Baptism
doth
now
save
us
.
4.
There
is
no
small
hazard
of
peoples
placing
too
much
in
the
external
and
outward
part
of
the
Ordinances
,
as
if
that
of
it self
were
of
some
efficacy
for
salvation
;
against
which
the
Ministers
of
Christ
have
no
lesse
need
to
guard
in
their
Doctrine
,
than
against
peoples
under
valuing
of
the
Ordinance
:
for
,
after
that
the
Apostle
hath
asserted
Baptism
,
to
be
the
mean
of
our
salvation
,
answerable
to
the
Ark
,
lest
any
might
perswade
themselves
of
salvation
,
because
they
had
received
the
external
Baptism
,
he
addeth
,
as
a
guard
,
not
the
putting
away
of
the
filth
of
the
flesh
.
5.
The
internal
Baptism
,
to
wit
,
the
application
of
Christ's
merits
,
is
known
to
be
bestowed
upon
sinners
,
by
the
effects
thereof
upon
their
conscience
:
which
do
appear
,
first
,
When
they
do
answer
to
the
Lord's
offers
and
commands
in
the
Gospel
,
by
their
hearty
acceptation
of
the
one
,
and
engagement
in
his
strength
to
obey
the
other
.
Secondly
,
When
they
become
humbly
familiar
with
God
,
in
laying
claim
to
the
purchase
of
Christ's
death
,
as
theirs
.
And
,
thirdly
,
When
they
are
taught
of
Him
,
to
answer
the
accusations
and
challenges
that
may
be
brought
against
them
in
doing
of
the
former
two
:
for
,
all
there
three
which
make
a
good
conscience
,
to
wit
,
stipulation
or
engagement
,
claim
or
challenge
,
and
apologie
or
answer
,
are
in
the
signification
of
this
word
,
which
the
Apostle
makes
use
of
here
to
expresse
the
internal
part
of
Baptism
,
to
wit
,
the
application
of
Christ's
merits
by
the
effect
thereof
,
which
effect
manifesteth
the
cause
,
even
the
answer
of
a
good
conscience
.
6.
Christ's
Resurrection
,
is
to
the
Believer
one
chief
ground
of
this
answer
of
a
good
conscience
formerly
described
,
from
whence
he
may
justly
claim
to
absolution
from
guiltinesse
,
since
his
Cautioner's
discharge
is
evidenced
by
his
Resurrection
,
Rom.
4.25
.
and
to
vertue
for
subduing
of
his
corruptions
,
since
he
who
purchased
it
,
is
risen
to
apply
it
,
Rom.
6.9
,
11
,
12.
and
to
through-bearing
strength
under
all
trials
,
since
the
Head
being
risen
,
the
Members
must
needs
be
where
it
is
,
Joh.
14.3
.
and
from
thence
also
may
answer
all
objections
drawn
from
his
guiltinesse
,
and
from
the
strength
of
his
corruptions
,
and
from
his
weaknesse
to
go
through
trials
,
which
might
discourage
his
heart
,
or
brangle
his
faith
,
Rom.
8.33
.
for
,
here
the
Apostle
sheweth
how
the
Believer
hath
this
answer
of
a
good
conscience
,
to
wit
,
by
the
resurrection
of
Jesus
Christ
.
Vers.
22.
Who
is
gone
into
Heaven
,
and
is
on
the
right
hand
of
God
,
Angels
,
and
Authorities
,
and
Powers
being
made
subject
unto
Him
.
The
last
encouragement
to
Christians
under
all
their
sufferings
,
hath
three
branches
.
First
,
That
since
their
Head
and
Mediator
is
gone
in
their
nature
and
name
to
possesse
Heaven
.
Secondly
,
Since
He
is
in
highest
dignity
and
power
with
God
.
And
,
thirdly
,
Since
He
hath
all
the
heavenly
hosts
of
Angels
at
his
command
,
Therefore
none
of
his
Followers
need
to
fear
suffering
in
following
their
duty
to
Him
.
Hence
Learn
,
1.
Christ's
withdrawing
of
his
bodily
presence
from
his
People
at
his
Ascension
,
is
so
far
from
being
matter
of
discouragement
to
them
,
as
the
Disciples
did
mistake
it
,
Joh.
16.5
,
6.
that
by
the
contrary
it
is
to
them
a
well-spring
of
much
consolation
,
whence
they
may
with
joy
draw
answers
to
every
discouragement
,
He
being
gone
to
Heaven
,
that
He
may
pour
out
of
his
Spirit
more
plentifully
than
He
did
before
His
Ascension
,
Joh.
7.39
.
Eph.
4.10
.
and
having
in
that
very
act
of
His
Ascension
triumphed
over
all
our
spiritual
enemies
,
Psal.
68.18
.
and
made
〈◊〉
patent
access
to
us
to
enter
Heaven
by
our
faith
and
prayers
,
since
He
is
gone
there
in
our
nature
and
name
,
Heb.
6.19
,
20.
&
10.19
.
&c.
for
,
as
a
consolation
against
sufferings
,
and
ground
of
the
answer
of
a
good
conscience
,
is
this
brought
in
,
that
Christ
is
gone
into
Heaven
.
2.
The
high
esteem
and
power
which
Christ
,
as
our
Mediator
,
hath
with
the
Father
,
signified
by
his
sitting
at
his
right
hand
,
Eph.
1.20
,
&c.
having
the
fulnesse
of
grace
and
glory
given
Him
to
dispense
to
his
Redeemed
Ones
,
Act.
5.31
.
is
another
strong
ground
of
Believers
consolation
,
whence
also
they
have
the
answer
of
a
good
conscience
to
all
challenges
given-in
against
them
;
His
sitting
there
,
being
a
clear
evidence
to
them
,
that
the
work
of
their
Redemption
is
compleatly
done
,
Heb.
10.
11
,
12.
that
the
Father
is
abundantly
satisfied
therewith
,
Psal.
110.1
.
Rom.
8.33
,
34.
for
,
this
is
another
branch
of
their
encouragement
,
That
Christ
is
on
the
right
hand
of
God
.
3.
Whatever
be
the
order
,
or
several
degrees
that
are
among
the
Angels
in
Heaven
,
in
which
we
are
not
curiously
to
enquire
,
seing
it
is
not
made
known
in
Scripture
;
Yet
this
is
sure
,
That
Jesus
Christ
,
not
only
as
He
is
God
;
but
as
He
is
our
Mediator
,
hath
all
of
them
subject
to
Him
,
as
His
Messengers
and
mighty
Hosts
,
having
authority
from
Him
,
for
the
defence
and
comfort
of
the
Godly
,
Psal.
34.7
.
Heb.
1.14
.
and
for
the
terror
and
punishment
of
His
and
their
enemies
,
Psal.
68.16
,
17.
for
,
of
Him
,
as
our
Mediator
,
is
this
spoken
,
that
He
hath
Angels
,
and
Authorities
,
and
Powers
subject
unto
Him
.
4.
The
consideration
of
this
subjection
of
all
the
Angels
and
heavenly
Hosts
to
Jesus
Christ
the
Mediator
,
may
be
very
comfortable
to
the
few
opprest
Godly
,
Especially
when
the
Powers
and
Authorities
on
Eearth
,
and
their
Messengers
and
Hosts
are
imployed
against
them
,
as
in
this
Apostle's
time
they
were
:
for
,
this
is
here
given
to
Believers
,
as
the
last
branch
of
their
encouragement
in
this
Chapter
,
That
they
serve
,
and
suffer
for
such
a
Master
,
as
hath
Angels
,
and
Authorities
,
and
Powers
subject
unto
Him
.
CHAP.
IV.
IN
this
Chapter
,
(
which
containeth
an
enlargement
of
the
former
purpose
)
the
Apostle
doth
,
by
several
arguments
,
presse
upon
the
Redeemed
,
the
study
of
holinesse
;
and
giveth
them
many
encouragements
against
suffering
in
that
way
,
which
are
the
two
principal
parts
of
the
Chapter
.
The
sum
of
the
first
is
,
That
Believers
should
renounce
the
slavery
of
their
sins
,
first
,
Because
they
were
esteemed
judicially
to
have
suffered
for
sin
in
their
Cautioner
,
Christ
,
ver.
1
,
2.
Secondly
,
Because
they
had
already
followed
too
long
the
filthy
fashions
of
the
profane
,
ver.
3.
Thirdly
,
Because
those
who
did
wonder
at
,
and
slander
them
for
changing
their
course
and
company
,
behoved
to
give
a
sad
accompt
thereof
to
their
Judge
,
ver.
4
,
5.
Fourthly
,
Because
censure
,
and
opposition
from
the
profane
had
been
the
lot
of
the
Saints
departed
,
ver.
6.
And
,
fifthly
,
Because
time
was
now
near
an
end
,
Therefore
they
should
keep
themselves
in
a
praying
disposition
,
ver.
7.
make
conscience
of
love
,
ver.
8.
and
of
hospitality
toward
the
Saints
,
ver.
9.
and
imploy
their
talents
and
gifts
in
their
several
places
,
for
the
glory
of
Christ
,
ver.
10
,
11.
The
sum
of
the
second
part
,
is
,
That
hardest
sufferings
should
not
seem
strange
to
Believers
:
considering
,
first
,
that
they
were
sent
to
try
their
graces
,
ver.
12.
Secondly
,
that
by
them
they
were
made
conform
to
their
Master
.
And
,
thirdly
,
should
share
of
his
glory
,
ver.
13.
Fourthly
,
that
even
reproach
for
faithfulnesse
to
Christ
,
should
prove
them
happy
.
Fifthly
,
that
they
should
be
sure
of
the
presence
of
His
Spirit
with
them
.
Sixthly
,
that
He
did
resent
their
wrongs
as
done
against
Himself
.
Seventhly
,
that
He
did
esteem
Himself
glorified
by
their
sufferings
,
ver.
14.
providing
they
did
not
procure
these
sufferings
by
their
miscarriage
,
ver.
15.
but
endured
them
with
courage
and
chearfulnesse
for
the
Truth
of
Christ
,
ver.
16.
Eightly
,
that
God's
appointed
time
was
now
come
for
purging
of
his
Church
by
such
hot
persecution
,
that
even
the
Godly
could
not
come
to
Heaven
but
with
great
difficulty
.
And
lastly
,
that
the
end
of
their
ungodly
persecutors
behoved
to
be
unspeakably
terrible
,
ver.
17
,
18.
It
was
therefore
their
best
,
to
commit
themselves
to
Him
,
whose
power
and
faithfulnesse
is
engaged
to
bear
them
through
all
their
trials
,
ver.
19.
Vers.
1.
Forasmuch
them
as
Christ
hath
suffered
for
us
in
the
flesh
,
arm
your selves
likewise
with
the
same
minde
:
for
,
he
that
hath
suffered
in
the
flesh
,
hath
ceased
from
sin
.
THe
Apostle's
scope
,
in
the
first
part
of
this
Chapter
,
being
to
stir
up
the
Redeemed
of
the
Lord
,
to
fight
against
sin
,
and
to
give
themselves
wholly
away
to
the
obedience
of
their
Redeemer
,
as
appears
from
ver.
2.
and
7
,
&c.
he
brings
his
first
and
principal
argument
for
that
purpose
,
from
Christ's
sufferings
for
them
,
and
their
interest
in
these
sufferings
;
The
sum
whereof
is
,
That
seing
Jesus
Christ
had
in
their
name
and
nature
suffered
the
wrath
due
to
them
for
their
sins
,
they
ought
to
put
on
this
very
same
consideration
,
as
a
compleat
armor
against
all
temptations
,
and
that
because
Believers
being
esteemed
judicially
to
have
suffered
in
their
Cautioner
,
they
are
therby
strongly
obliged
to
desist
from
those
sins
for
which
Christ
hath
suffered
,
and
for
which
they
are
reckoned
to
have
suffered
in
Him
:
So
that
the
last
clause
of
this
verse
,
cannot
be
understood
of
Christ
,
who
never
sinned
;
but
of
the
Believer
,
who
is
reckoned
a
sufferer
in
Christ
,
and
to
have
ceased
from
sin
,
in
regard
of
Christ's
undertaking
to
make
him
cease
from
it
,
and
of
the
obligation
that
Christ's
suffering
in
his
room
putteth
upon
him
to
mortifie
it
,
which
makes
the
matter
as
certain
as
if
it
were
done
:
and
therefore
the
Apostle
speaketh
of
it
in
the
by-past
time
,
as
if
it
were
already
done
.
Doct.
1.
They
that
would
make
use
of
Christs
sufferings
for
them
,
as
a
motive
to
suffer
for
him
,
must
learn
to
make
use
of
them
for
mortifying
of
their
lusts
,
by
faith
drawing
vertue
out
of
his
death
,
for
weakening
the
love
of
sin
in
their
hearts
:
the
strength
and
vigor
whereof
is
the
main
thing
that
makes
Christians
shift
a
crosse
for
Christ
,
and
indisposes
them
for
carrying
it
aright
,
Mat.
16.24
.
for
,
the
Apostle
,
having
taught
Believers
,
in
the
last
part
of
the
former
Chapter
,
to
make
use
of
Christ's
sufferings
for
them
,
as
a
motive
and
encouragement
to
suffer
for
Him
,
he
doth
here
teach
them
to
make
a
further
use
of
His
sufferings
,
as
necessary
to
be
joyned
with
the
former
,
if
so
be
they
would
attain
unto
it
,
to
wit
,
that
by
faith
they
should
draw
vertue
from
his
sufferings
for
mortification
of
their
corruptions
;
Forasmuch
then
as
Christ
hath
suffered
,
arm
your selves
,
&c.
2.
Christ
our
Mediator
hath
taken
true
flesh
upon
Him
,
and
in
it
hath
suffered
all
that
wrath
which
was
due
to
the
Elect
for
their
sins
;
So
that
His
sufferings
were
not
to
be
a
patern
only
to
Christians
,
of
a
right
way
of
suffering
,
but
they
were
in
the
room
and
place
of
the
Elect
,
as
is
clearly
imported
in
this
ground
which
the
Apostle
layeth
down
in
the
beginning
of
this
Chapter
,
from
whence
he
is
to
infer
and
presse
upon
Believers
the
study
of
mortification
;
Christ
hath
suffered
for
us
in
the
flesh
.
3.
As
those
for
whom
Christ
hath
suffered
in
the
flesh
,
and
who
cannot
therefore
be
overcome
by
their
spiritual
enemies
,
Col.
2.15
.
must
,
notwithstanding
,
make
them
for
a
battel
and
a
fighting-life
with
those
enemies
;
So
,
they
are
of
themselves
naked
,
and
without
armor
for
this
spiritual
warfare
,
till
they
receive
the
same
from
Jesus
Christ
;
and
not
only
so
,
but
they
are
often
found
secure
,
and
forgetful
of
their
warfare
,
and
therefore
have
need
to
be
roused
up
to
lay
hold
upon
their
spiritual
armor
,
and
to
accept
of
the
same
from
Jesus
Christ
,
as
is
imported
in
this
military
exhortation
,
Arm
your selves
.
4.
The
Believer's
best
armor
against
his
spiritual
enemies
,
especially
temptations
to
sin
,
is
the
believing
consideration
of
Christ's
suffering
,
in
his
name
and
nature
,
which
cannot
but
give
him
courage
and
strength
in
the
battel
,
seing
by
these
sufferings
of
Christ
for
him
,
his
spiritual
enemies
are
spoiled
of
all
power
of
overcoming
,
though
not
of
molesting
;
and
so
he
may
be
sure
of
victory
,
1
Cor.
15.55
,
56
,
57.
for
,
with
this
same
very
consideration
,
or
notion
(
as
the
word
signifieth
)
that
Christ
hath
suffered
in
our
room
and
nature
,
the
Apostle
exhorteth
Believers
to
arm
themselves
against
all
temptations
;
Forasmuch
then
as
Christ
hath
suffered
for
us
in
the
flesh
,
arm
your selves
also
with
the
same
mind
.
5.
What-ever
sufferings
were
inflicted
upon
Christ
,
the
same
are
judicially
reckoned
to
be
inflicted
upon
Believers
in
Him
,
He
being
their
Surety
,
Heb.
7.22
.
and
a
common
person
representing
them
all
,
Rom.
5.18
,
19.
for
,
the
Apostle
,
having
in
the
first
part
of
the
verse
,
asserted
Christ's
sufferings
for
Believers
,
in
the
close
of
it
,
he
designs
the
Believer
as
if
he
had
suffered
in
his
own
person
;
He
that
hath
suffered
in
the
flesh
.
6.
None
that
do
truly
believe
their
union
with
,
and
interest
in
suffering
,
Christ
Jesus
,
can
continue
in
the
slavery
and
servitude
of
sin
,
they
being
,
by
their
believing
of
their
union
with
Him
who
suffered
for
them
,
certified
of
the
mortification
of
sin
,
Rom.
6.6
.
and
so
encouraged
in
the
battel
against
it
;
and
by
His
love
,
manifested
in
his
suffering
,
powerfully
constrained
never
to
take
pleasure
in
that
which
put
Him
to
so
much
pain
,
and
doth
so
much
grieve
his
holy
Spirit
,
2
Cor.
5.14
,
15.
Therefore
the
Apostle
speaketh
of
their
c●asing
from
sin
,
as
a
thing
already
done
in
regard
of
the
certainty
of
it
,
and
their
obligation
to
it
,
it
being
ordinary
in
Scripture
to
affirm
the
duty
of
Believers
,
as
already
done
by
them
,
thereby
to
assure
them
that
it
shall
be
done
,
and
to
oblige
them
the
more
strongly
to
the
study
of
it
,
Col
,
3.9
,
10.
He
that
hath
suffered
in
the
flesh
,
hath
ceased
from
sin
.
Vers.
2.
That
he
no
longer
should
live
the
rest
of
his
time
in
the
flesh
,
to
the
lusts
of
men
,
but
to
the
will
of
God
.
In
this
Verse
,
the
Apostle
expresseth
the
end
of
Christ's
sufferings
,
and
of
Believers
interest
therein
:
the
attaining
whereof
,
should
be
their
constant
aim
,
to
wit
,
that
no
more
of
their
time
in
this
mortal
state
should
be
spent
in
the
service
of
those
lusts
,
whereunto
corrupt
nature
leadeth
unregenerate
men
;
but
that
their
life
and
time
should
be
wholly
spent
in
conforming
themselves
to
the
will
of
God
,
who
gave
Christ
to
suffer
for
them
:
whereby
it
appears
that
the
ceasing
from
sin
,
spoken
of
in
the
former
Verse
,
must
be
understood
of
the
Believers
obligation
to
the
study
of
mortification
of
it
,
and
of
Christ's
undertaking
to
make
him
cease
from
it
,
as
the
original
word
there
used
,
signifieth
.
Hence
Learn
,
1.
Whoever
believes
that
Christ
hath
suffered
for
them
,
should
think
themselves
thereby
obliged
,
not
to
give
the
least
part
of
their
life
or
time
in
the
flesh
to
the
service
of
their
lusts
,
or
to
take
the
least
part
thereof
from
obedience
to
the
will
of
God
,
but
to
imploy
the
same
intirely
and
wholly
in
the
mortifying
of
sin
,
wherein
they
should
have
no
more
pleasure
than
if
they
were
dead
men
;
and
in
conforming
themselves
to
the
will
of
God
in
doing
and
suffering
,
which
should
be
the
great
businesse
of
their
life
,
considering
that
their
time
is
short
,
and
their
strength
,
while
they
are
in
frail
flesh
,
but
small
,
which
is
here
insinuated
as
a
reason
of
this
truth
:
for
,
this
the
Apostle
makes
the
end
of
the
Believers
union
with
suffering-Christ
,
and
the
use
that
he
should
make
of
this
priviledge
,
that
Christ
hath
suffered
for
him
,
and
that
he
is
esteemed
to
have
suffered
in
Christ
,
to
wit
,
that
be
no
longer
should
live
the
rest
of
his
time
in
the
flesh
,
to
the
lusts
of
men
,
but
to
the
will
of
God
.
2.
Christians
cannot
but
be
slaves
to
their
own
unmortified
corruptions
,
and
servants
to
the
lusts
one
of
another
,
making
it
their
very
trade
of
life
so
to
do
,
until
they
do
by
faith
arm
themselves
with
the
consideration
of
Christ's
undertaking
to
deliver
them
from
that
servitude
,
and
of
his
purchasing
vertue
by
his
death
for
that
effect
:
for
,
while
the
Apostle
exhorteth
them
thus
to
arm
themselves
,
that
they
might
no
longer
live
to
the
lusts
of
men
,
he
doth
clearly
import
,
that
before
their
so
doing
,
they
had
been
slaves
;
and
until
they
did
so
,
they
could
not
but
live
the
rest
of
their
time
in
the
flesh
,
to
the
lusts
of
men
.
3.
Then
it
is
made
clear
to
the
Believer
that
Christ
hath
suffered
for
him
,
and
that
he
is
reckoned
to
have
satisfied
God's
justice
,
in
Christ
his
Cautioner
▪
when
by
faith
he
draweth
vertue
from
Christ
,
to
make
him
aim
at
the
mortifying
of
his
corruptions
,
and
at
conformity
to
the
revealed
will
of
God
in
heart
and
practice
:
for
,
this
may
be
looked
upon
as
the
clear
mark
of
those
,
who
may
conclude
that
Christ
hath
suffered
for
them
in
the
flesh
,
and
who
are
esteemed
to
have
suffered
in
him
,
that
they
have
now
ceased
from
sin
,
and
do
live
no
longer
to
the
lusts
of
men
,
but
to
the
will
of
God
.
Vers.
3.
For
the
time
past
of
our
life
may
suffice
us
to
have
wrought
the
will
of
the
Gentiles
,
when
we
walked
in
lasciviousness
,
lusts
,
and
excess
of
wine
,
revellings
,
banquettings
,
and
abominable
idolatries
.
The
second
argument
,
whereby
the
Apostle
presseth
upon
Believers
the
study
of
holinesse
,
especially
that
part
of
it
which
consists
in
the
mortifying
of
sin
,
is
,
That
they
had
given
too
much
of
their
time
already
to
the
service
of
their
lusts
,
wallowing
themselves
in
all
sorts
of
vilenesse
,
against
both
Tables
of
the
Law
,
after
the
manner
of
the
Heathens
,
among
whom
they
were
scattered
:
whereof
the
Apostle
giveth
here
some
instances
.
Th●
first
is
,
Lasciviousness
,
whereby
is
meaned
such
open
vilenesse
and
wantonnesse
in
sin
,
as
is
contrary
to
common
honesty
.
The
second
he
calleth
Lusts
,
which
signifieth
those
strong
and
burning
desires
which
are
in
unrenewed
hearts
after
more
and
more
wickednesse
,
especially
their
sinfull
pleasures
.
The
third
,
fourth
,
and
fifth
,
point
out
their
excesse
in
drinking
and
belly
chear
,
with
their
shamelesse
and
unseemly
carriage
,
while
they
keeped
up
a
sinful
society
together
.
And
the
last
is
,
their
idolatry
or
false-worship
,
in
a
special
way
detestable
to
God
.
In
all
which
steps
,
and
others
of
that
kind
,
they
having
too
long
walked
already
,
they
ought
therefore
now
to
think
it
more
than
time
to
break
off
that
course
,
and
to
consecrate
the
remnant
of
their
time
to
the
study
of
holinesse
,
for
His
honour
,
whom
they
had
formerly
so
much
dishonoured
.
Hence
Learn
,
1.
Whenever
the
Lord
makes
a
gracious
change
upon
the
hearts
of
sinners
,
they
will
be
so
far
from
putting
off
and
delaying
the
forsaking
of
their
sins
till
afterward
,
that
they
will
with
grief
look
back
upon
the
time
they
have
already
given
way
to
them
,
as
very
long
,
and
too
long
to
have
been
imployed
that
way
:
so
,
that
they
who
mind
to
live
any
longer
in
the
course
of
their
sins
,
have
no
ground
to
think
that
they
have
yet
met
with
the
power
of
converting
grace
,
seing
they
say
in
substance
that
they
have
not
yet
taken
time
enough
to
dishonour
God
,
and
destroy
their
own
soul
:
for
,
this
is
the
sad
language
of
every
real
Convert
;
The
time
past
of
our
life
may
suffice
us
to
have
wrought
the
will
of
the
Gentiles
.
2.
The
longer
that
sinners
have
continued
in
the
course
of
their
sins
,
and
the
greater
height
of
wickednesse
they
have
been
at
before
their
conversion
,
the
more
eagerly
should
they
set
about
the
mortifying
of
sin
,
and
the
more
assiduous
and
serious
should
they
be
in
the
study
of
holinesse
after
their
conversion
,
that
so
they
may
so
far
as
they
can
,
restore
the
Lord
to
his
honour
,
1
Cor.
15.9
,
10.
reclaim
,
if
it
be
possible
,
some
of
those
whom
formerly
they
have
hardened
in
their
sin
,
Gal.
1.11
.
and
get
their
own
hearts
loosed
from
the
love
of
those
sins
,
which
long
continuance
and
custom
have
deeply
rooted
in
them
,
Jer.
13.23
.
for
,
the
Apostle
makes
this
a
reason
why
Believers
should
give
no
part
of
their
life
,
or
time
,
to
the
service
of
their
lusts
,
but
imploy
the
same
wholly
in
obedience
to
the
Lord
,
that
they
had
spent
so
much
thereof
in
the
slavery
of
sin
already
,
and
had
been
at
so
great
a
height
in
wickednesse
;
For
the
time
past
of
our
life
may
suffice
us
to
have
wrought
the
will
of
the
Gentiles
,
when
we
walked
in
lasciviousness
,
lusts
,
&c.
3.
Jesus
Christ
hath
suffered
for
,
and
conferred
his
saving
grace
upon
some
of
the
vilest
of
the
children
of
men
,
that
He
may
proclaim
his
grace
and
love
to
be
most
free
,
by
bestowing
it
upon
them
,
who
have
nothing
in
them
but
what
is
loathsom
in
his
sight
,
and
most
powerful
in
coming
over
,
and
doing
away
so
much
vilenesse
,
and
adorning
the
soul
where
it
was
with
his
beautiful
grace
:
for
,
the
Apostle
clearly
supposeth
here
himself
and
other
Converts
,
for
whom
Christ
had
suffered
in
the
flesh
,
to
have
been
really
such
as
are
here
described
,
working
the
will
of
the
Gentiles
,
walking
in
lasciviousness
,
lusts
,
excesse
of
wine
,
&c.
4.
It
doth
much
concern
all
true
Converts
,
to
entertain
in
their
hearts
the
lively
apprehension
of
the
several
steps
of
their
former
vilenesse
,
wherein
they
have
wallowed
themselves
before
their
conversion
,
that
they
may
be
still
vile
in
their
own
eyes
,
considering
how
dishonourable
to
God
they
have
sometimes
been
,
and
may
have
their
hearts
frequently
raised
in
the
praises
of
Him
who
hath
graciously
pardoned
,
and
powerfully
changed
them
,
1
Tim.
1.13
,
&c.
and
may
manifest
much
compassion
and
meeknesse
in
their
carriage
toward
those
who
yet
remain
in
that
condition
wherein
themselves
once
were
,
Tit.
2.2
,
3.
for
,
here
the
Apostle
representeth
to
his
own
heart
,
and
the
hearts
of
other
Converts
,
the
several
branches
of
that
profane
disposition
and
course
wherein
they
had
lived
before
their
conversion
,
to
wit
,
that
they
had
wrought
the
will
of
the
Gentiles
,
walked
in
lasciviousness
,
lusts
,
excesse
of
wine
,
&c.
5.
True
penitents
will
not
stand
to
proclaim
and
aggreage
their
own
vilenesse
,
when
it
may
serve
for
the
glory
of
Christ's
free
grace
,
in
pardoning
and
changing
of
them
,
and
may
provoke
others
to
mortification
and
holinesse
:
for
,
here
the
Apostle
puts
himself
in
the
catalogue
of
these
,
who
had
walked
in
lasciviousnesse
,
lusts
,
excesse
of
wine
,
&c.
6.
They
who
would
reflect
aright
upon
their
disposition
and
carriage
before
their
conversion
,
should
not
only
make
their
more
grosse
practices
,
but
the
very
inward
motions
and
lusts
of
their
hearts
toward
those
sins
which
possibly
they
have
never
committed
,
and
consider
with
what
strong
bensell
of
spirit
they
have
been
inclined
to
,
or
did
commit
,
those
iniquities
,
and
call
to
mind
the
several
sorts
of
their
sins
against
both
Tables
of
the
Law
,
such
as
,
their
abusing
of
God's
good
creatures
to
be
fewel
to
their
lusts
,
their
following
the
example
of
others
,
their
serving
of
others
,
or
hardening
of
them
in
their
sins
by
evil
example
,
their
forsaking
,
or
corrupting
of
the
right
Worship
of
God
,
and
the
like
:
that
by
the
distinct
and
clear
up-taking
of
all
,
they
may
be
the
more
humble
,
and
the
more
provoked
to
praise
God
,
and
to
be
diligent
in
their
duty
:
for
,
such
a
representation
is
here
given
to
Converts
,
of
their
former
disposition
and
carriage
,
that
they
had
in
time
past
wrought
(
with
great
intention
and
bensel
of
spirit
,
as
the
word
signifieth
)
the
will
of
the
Gentiles
(
by
following
their
examples
,
serving
and
encouraging
them
in
their
sins
)
walking
in
outward
vileness
,
and
inward
lusts
,
in
excesse
of
wine
,
and
such
other
grosse
sins
against
the
second
Table
;
and
in
abominable
idolatries
,
against
the
first
Table
.
7.
Where
the
love
of
sin
is
entertained
in
the
heart
,
and
profanity
given
way
to
,
in
the
practice
,
contrary
to
the
second
Table
,
there
is
ordinarily
joyned
therewith
,
a
forsaking
or
corrupting
of
the
right
Worship
of
God
,
contrary
to
the
first
;
A
spirit
of
strong
delusion
in
the
matters
of
Religion
and
God's
Worship
,
being
the
ordinary
and
just
plague
of
God
,
upon
those
who
frame
not
their
heart
and
manners
according
to
the
Rule
of
the
Word
,
2
Thess.
2.10
,
11
,
12.
for
,
this
is
the
last
instance
of
their
profane
course
,
and
may
be
taken
for
the
consequent
of
the
rest
,
that
having
walked
in
lusts
,
excesse
of
wine
,
&c.
they
did
also
walk
in
abominable
idolatries
.
8.
As
every
sin
is
hateful
to
the
Lord
,
Psal.
45.7
.
and
should
for
that
cause
be
so
to
all
his
People
,
Zech.
8.17
.
So
,
he
hath
a
special
detestation
of
the
sin
of
idolatry
,
whether
that
more
grosse
kind
of
it
,
whereby
that
external
Worship
which
is
due
to
God
,
is
any
way
given
to
a
creature
,
Exod.
32.5
.
Psal.
106.19
,
20.
or
that
which
is
more
spiritual
,
whereby
the
affections
of
the
heart
are
powred
out
excessively
upon
any
thing
beside
God
,
were
it
never
so
lawful
in
it self
,
Col.
3.5
.
Therefore
is
this
Epithet
expresly
added
to
the
last
step
of
their
wicked
course
here
mentioned
,
abominable
idolatries
.
Vers.
4.
Wherein
they
think
it
strange
that
you
run
not
with
them
to
the
same
excesse
of
riot
,
speaking
evil
of
you
:
5.
Who
shall
give
account
to
Him
that
is
ready
to
judge
the
quick
and
the
dead
.
Followeth
a
third
argument
,
whereby
the
Apostle
presseth
the
study
of
holinesse
upon
Believers
,
and
removeth
a
great
discouragement
out
of
their
way
.
The
sum
whereof
is
,
That
however
they
who
had
now
changed
their
course
and
company
might
expect
to
be
made
a
wonder
to
the
profane
,
and
disgraced
by
them
so
far
as
they
could
,
for
not
joyning
with
them
in
their
profane
courses
formerly
described
;
Yet
this
ought
to
be
no
discouragement
to
the
Godly
in
the
way
of
holinesse
,
in
regard
that
these
their
mockers
and
persecutors
behoved
shortly
to
give
a
strict
and
sad
account
of
their
way
to
the
Judge
of
all
.
Hence
Learn
,
1.
Men
that
are
left
of
God
to
live
in
any
sinful
course
,
are
very
unwilling
that
any
should
part
company
with
them
in
their
way
,
and
are
strongly
desirous
to
have
others
infected
with
their
sins
,
that
so
there
might
be
none
to
make
them
ashamed
,
and
many
to
encourage
them
in
their
evil
way
,
Psal.
64.5
.
for
,
so
much
is
imported
in
this
,
that
they
think
strange
that
others
run
not
with
them
to
the
same
excesse
of
riot
.
2.
Were
the
course
of
profane
men
never
so
vile
,
and
even
such
as
Nature's
light
cannot
but
condemn
;
yet
it
is
to
them
matter
of
great
admiration
that
any
should
abandon
the
course
which
they
follow
,
because
they
apprehend
a
paradise
in
the
satisfaction
of
their
lusts
,
2
Pet.
2.13
.
and
the
true
sweetnesse
which
is
in
Christ's
service
is
wholly
hid
from
them
,
Prov.
14.10
.
Therefore
they
think
it
strange
that
others
run
not
with
them
to
the
same
excesse
of
riot
.
3.
It
doth
not
satisfie
gracelesse
persons
to
go
at
leisure
in
the
way
to
their
own
destruction
,
but
being
acted
by
that
violent
spirit
of
Satan
,
they
make
all
the
hast
they
can
toward
their
own
ruine
,
as
men
in
a
race
do
for
a
great
prize
,
as
the
word
here
signifies
;
and
will
not
spare
to
spend
their
bodies
and
spirits
,
and
wast
their
means
in
the
service
of
their
lusts
,
and
cannot
be
satisfied
with
any
that
will
not
do
the
like
,
as
is
imported
in
the
signification
of
these
words
,
They
think
i●
strange
that
ye
run
not
with
them
to
the
same
excesse
of
riot
.
4.
Profane
men
cannot
abide
that
the
Godly
should
be
in
credit
and
reputation
beside
them
,
partly
,
because
of
their
natural
enmity
against
them
,
Gal.
4.29
.
and
partly
,
because
their
way
is
a
shame
and
reproof
to
theirs
,
as
Christ's
was
to
his
enemies
,
Joh.
7.7
.
therfore
they
devise
and
spread
false
calumnies
,
to
hurt
the
credit
(
as
the
word
here
signifies
)
of
the
Godly
;
speaking
evil
of
you
.
5.
Even
the
Godly
are
so
little
mortified
to
their
credit
before
the
world
,
and
do
so
little
prize
esteem
with
God
,
and
his
People
,
that
the
mockery
and
slanders
even
of
profane
men
,
are
ready
to
prove
great
discouragement
to
them
in
the
wayes
of
the
Lord
:
for
,
the
Spirit
of
God
finds
it
necessary
here
,
to
guard
against
this
discouragement
,
by
discovering
of
it
,
and
threatning
the
slanderers
;
They
think
strange
that
ye
run
not
with
them
,
&c.
speaking
evil
of
you
:
who
shall
give
account
,
&c.
6.
Although
the
saving
grace
of
Christ
doth
not
loose
those
,
upon
whom
it
is
vouchsafed
,
from
the
relations
they
may
have
to
gracelesse
persons
,
nor
from
the
duties
of
those
relations
,
neither
yet
from
fellowship
with
them
in
necessary
commanded
duties
,
1
Cor.
5.9
,
10.
and
7.12
,
13.
1
Sam.
11.6
,
7.
2
Cor.
11.20
,
&c.
Yet
it
will
make
them
separate
from
their
sinfull
fashions
,
and
loath
their
company
in
their
sinful
courses
,
even
though
they
should
be
wondred
at
and
evil
spoken
of
for
so
doing
:
for
,
the
Apostle
importeth
clearly
,
that
those
Converts
,
to
whom
he
speaks
,
would
not
now
keep
fellowship
with
their
former
companions
in
their
sinfull
courses
,
what-ever
they
might
suffer
at
their
hands
,
while
he
saith
,
They
think
it
strange
that
ye
run
not
with
them
to
the
same
excesse
of
riot
.
7.
Although
a
long-suffering
God
may
let
wicked
men
have
a
long
time
of
prospering
in
their
sinful
wayes
,
and
persecuting
of
his
beloved
People
;
yea
,
and
may
defer
his
reckoning
with
them
the
whole
length
of
their
time
,
Yet
,
of
necessity
,
they
must
all
of
them
at
last
appear
before
Him
as
their
Judge
,
at
the
great
day
,
when
both
those
of
them
that
have
died
before
that
time
,
and
such
as
shall
then
be
found
living
,
must
be
present
,
to
give
account
to
Him
,
that
judgeth
quick
and
dead
.
8.
The
delay
of
the
last
reckoning
with
wicked
men
,
is
not
,
because
the
Lord
is
not
ready
for
that
work
,
but
,
because
there
is
yet
a
number
of
the
Elect
to
be
gathered
,
Rev.
6.11
.
their
faith
and
patience
is
to
be
tried
,
Rev.
14.12
.
and
the
wicked
to
be
more
ripened
for
judgment
,
Rev.
14
15.
So
that
there
is
nothing
upon
the
Lord's
part
that
hindereth
the
day
of
account
;
for
,
He
is
ready
to
judge
the
quick
and
the
dead
.
9.
So
dear
are
the
Lord's
People
to
Him
,
and
so
exact
is
He
in
his
justice
,
that
there
is
not
a
thought
in
wicked
mens
hearts
,
nor
a
word
in
their
mouthes
contrary
to
Him
,
or
his
People
,
but
He
takes
notice
of
it
,
and
will
exact
a
strict
account
thereof
from
them
:
for
,
here
the
Spirit
of
God
,
signifieth
His
notice-taking
of
their
admiring
thoughts
of
the
Godly
,
and
their
ill
speeches
of
them
,
and
assureth
His
own
,
that
for
these
they
shall
give
account
to
Him
,
who
is
ready
to
judge
the
quick
and
the
dead
.
10.
Although
the
Children
of
the
Lord
should
not
desire
a
wofull
day
upon
the
most
wicked
for
any
personal
injury
,
they
have
received
from
them
,
Jer.
17.16
.
nor
rejoyce
when
it
comes
upon
them
,
because
they
are
their
enemies
,
Prov.
24.17
.
but
rather
should
pray
for
their
conversion
and
salvation
,
Mat.
5.44
.
Yet
,
it
is
both
lawful
and
necessary
for
the
Lord
's
suffering
People
to
consider
how
glorious
the
Lord
will
be
in
his
justice
upon
so
many
of
them
as
are
irrecoverable
,
and
without
the
compasse
of
his
electing
love
;
and
thereby
ought
to
comfort
their
hearts
against
their
bitter
flanders
,
and
other
injuries
of
that
kind
:
for
,
this
is
here
given
as
an
encouraging
motive
to
the
study
of
holinesse
,
notwithstanding
of
any
discouragement
from
such
,
that
they
shall
give
account
to
Him
,
that
is
ready
to
judge
the
quick
and
the
dead
.
Vers.
6.
For
,
for
this
cause
was
the
Gospel
preached
also
to
them
that
are
dead
,
that
they
might
be
judged
according
to
men
in
the
flesh
,
but
live
according
to
God
in
the
spirit
.
The
fourth
argument
to
constancy
in
holinesse
,
notwithstanding
of
any
discouragement
from
the
profane
world
,
is
,
That
seing
the
Gospel
had
been
preached
to
the
Saints
who
are
now
at
their
rest
,
for
this
very
end
,
that
they
being
exercised
in
their
external
condition
with
the
hard
censures
and
persecution
of
the
profane
,
might
have
the
life
of
grace
promoted
in
their
hearts
,
and
so
be
fitted
for
life
eternal
;
there
was
therefore
no
reason
why
the
Lord's
People
should
be
discouraged
in
that
way
,
because
of
such
a
lot
as
all
the
Saints
departed
had
met
with
.
Doct.
1.
All
that
believe
the
Gospel
,
and
give
up
themselves
to
the
obedience
of
it
,
may
resolve
to
have
many
hard
censures
past
upon
them
by
those
that
do
not
profit
by
it
,
to
be
judged
by
them
,
a
deceived
and
accursed
people
,
Joh.
7.47
,
49.
a
proud
and
precise
company
who
will
not
do
as
neighbour
and
others
do
,
Mark
7.2
,
5.
to
have
many
false
calumnies
raised
and
spread
of
them
,
Rom.
3.8
.
and
to
be
condemned
to
the
worst
usage
that
wicked
men
can
bring
upon
them
,
Jam.
5.6
.
for
,
this
is
here
set
down
as
the
lot
of
the
Saints
departed
,
and
the
consequent
of
their
imbracing
the
Gospel
,
For
,
for
this
cause
the
Gospel
was
preached
to
them
that
are
dead
,
that
they
may
be
judged
according
to
men
in
the
flesh
.
2.
Although
the
Gospel
of
it self
tend
to
the
making
of
peace
both
with
God
,
and
amongst
those
that
hear
it
,
Rom.
10.14
.
Luke
19.42
.
and
the
Lord
doth
no
wayes
approve
profane
mens
censuring
,
or
condemning
them
that
imbrace
it
,
Luke
10.6
.
Yet
doth
the
Lord
send
the
Gospel
among
men
for
this
very
end
,
that
upon
occasion
of
his
Peoples
imbracing
of
it
,
wicked
men
may
vent
their
natural
enmity
against
Him
,
by
their
persecuting
of
His
People
,
that
so
they
may
be
justly
punished
for
that
and
other
of
their
sins
,
and
His
own
People
may
be
exercised
by
their
opposition
,
for
their
good
;
which
are
just
and
holy
ends
upon
God's
part
;
For
,
for
this
cause
was
the
Gospel
preached
to
them
that
are
dead
,
that
they
might
be
judged
according
to
men
,
&c.
3.
It
giveth
much
encouragement
to
the
Lords
People
in
the
way
of
their
duty
against
all
discouragements
from
the
profane
,
to
consider
,
first
,
That
they
are
not
singular
in
a
suffering
lot
,
seing
the
same
hath
fallen
to
the
Saints
before
,
in
whose
person
God
hath
given
a
proof
of
His
power
and
good-will
to
bear
His
own
through
all
their
trials
.
Secondly
,
That
their
troubles
from
wicked
men
,
can
reach
no
further
than
their
flesh
,
or
outward
man
,
and
the
concernments
thereof
.
Thirdly
,
That
those
troubles
can
continue
no
longer
than
their
dwelling
in
the
flesh
.
And
,
fourthly
,
That
all
their
hard
exercises
are
carved
out
not
by
the
lusts
of
men
,
but
by
the
holy
and
wise
providence
of
God
:
for
,
these
considerations
are
here
presented
to
the
Godly
for
their
encouragement
against
the
mockery
and
persecution
of
the
profane
,
that
the
same
had
been
the
lot
of
the
Saints
now
departed
,
that
it
was
measured
out
by
the
Lord
,
that
it
could
only
reach
their
flesh
,
and
them
only
while
they
were
in
frail
flesh
,
as
is
imported
in
these
words
;
For
,
for
this
cause
was
the
Gospel
preached
to
them
that
are
dead
,
that
they
might
be
judged
according
to
men
in
the
flesh
.
4.
Gods
great
end
in
sending
and
keeping
up
the
Gospel
among
His
own
,
is
,
That
they
being
quickened
by
His
Spirit
,
which
He
communicates
to
them
through
the
preaching
of
the
Gospel
,
Gal.
3.2
.
may
be
enabled
to
live
the
life
of
faith
,
Joh.
20.31
.
and
holinesse
,
2
Cor.
3.18
.
and
may
have
also
a
life
of
consolation
here
,
1
Joh.
1.4
.
and
a
life
of
glory
hereafter
,
1
Joh.
5.13
.
All
which
is
imported
in
this
great
end
of
preaching
of
the
Gospel
to
the
Lords
People
,
That
they
might
live
according
to
God
in
the
spirit
.
5.
The
life
of
grace
and
of
consolation
,
could
not
thrive
so
well
in
the
hearts
of
the
Godly
,
not
could
they
be
fitted
for
the
life
of
glory
,
except
they
met
with
trials
,
and
opposition
from
the
wicked
of
the
world
,
to
stir
them
up
to
the
exercise
of
their
grace
,
Rom.
5.3
.
and
to
cry
for
a
further
measure
of
it
,
Psal.
119.25
.
to
loose
their
hearts
from
this
life
,
and
make
them
long
for
a
better
,
2
Cor.
5.2
.
For
,
for
this
cause
the
Gospel
was
preached
to
the
Saints
departed
,
that
they
might
be
judged
according
to
men
in
the
flesh
,
but
(
by
the
blessing
of
God
upon
the
Gospel
,
and
upon
their
hard
exercise
from
the
wicked
)
might
live
according
to
God
in
the
spirit
.
Vers.
7.
But
the
end
of
all
things
is
at
hand
:
be
ye
therefore
sober
and
watch
unto
prayer
.
The
fifth
argument
to
the
study
of
holinesse
,
notwithstanding
of
discouragements
in
the
way
thereof
,
is
,
That
wicked
mens
opposition
,
and
the
Godlies
sufferings
,
and
all
things
of
that
nature
would
shortly
be
at
an
end
:
from
which
,
together
with
the
former
arguments
,
the
Apostle
inferreth
seven
directions
for
attaining
to
a
right
carriage
in
duty
,
under
so
much
opposition
from
wicked
men
,
whereof
three
are
comprehended
in
this
Verse
;
The
first
is
,
That
they
should
manifest
moderation
and
prudence
in
their
disposition
and
carriage
.
The
second
is
,
That
they
should
be
much
with
God
in
prayer
.
The
third
is
,
That
they
should
carefully
watch
against
every
thing
that
might
mar
their
intercourse
with
God
in
that
duty
,
Hence
Learn
,
1.
It
cannot
now
be
long
to
the
end
of
time
,
and
all
things
in
it
whether
we
compare
the
remainder
of
time
,
with
that
which
is
already
past
,
or
the
whole
of
it
,
with
eternity
;
or
whether
we
consider
how
near
the
end
of
time
,
and
all
things
in
it
,
is
to
every
particular
person
:
in
all
which
respects
,
the
Apostle
expresly
asserts
here
,
that
the
end
of
all
things
is
at
hand
.
2.
The
Lord's
People
could
not
faint
in
their
duty
,
nor
be
discouraged
because
of
opposition
in
the
way
of
it
,
if
they
did
entertain
the
believing
consideration
of
the
nearnesse
of
the
end
of
wicked
mens
persecution
,
and
of
their
pains
in
duty
and
sufferings
for
it
:
for
,
this
is
here
given
as
an
encouraging
argument
to
constancy
in
duty
,
notwithstanding
of
opposition
in
the
way
thereof
;
That
the
end
of
all
things
is
at
hand
.
3.
They
that
would
carry
themselves
aright
under
much
discouraging
opposition
in
the
wayes
of
the
Lord
,
and
would
keep
themselves
in
a
fit
disposition
for
meeting
with
Him
at
the
end
of
all
things
,
must
study
sobriety
,
which
consists
in
a
mean
esteem
of
our selves
for
our
gifts
or
graces
,
Rom.
1●
.
3
.
in
the
exercise
of
right
reason
,
and
Christian
prudence
,
in
compassing
our
affairs
,
Mark
5.15
.
and
in
a
spare-modling
with
such
earthly
delights
,
as
may
indispose
us
for
our
christian
warfare
,
1
Thes.
5.8
.
for
,
this
is
the
first
particular
direction
,
which
the
Apostle
gives
for
a
right
carriage
in
duty
under
opposition
,
and
which
he
inferreth
upon
the
nearnesse
of
the
end
of
all
things
,
as
the
way
to
be
prepared
for
the
same
,
Be
ye
therefore
sober
.
4.
None
can
hold
out
in
their
duty
,
when
they
meet
with
discouragement
in
the
way
of
it
,
nor
can
keep
themselves
in
a
right
disposition
for
the
end
of
all
things
,
but
those
only
who
keep
much
correspondency
with
God
by
prayer
;
in
which
exercise
His
People
receive
from
Him
light
and
strength
to
carry
themselves
aright
,
and
encouragment
against
all
that
might
discourage
them
in
His
way
:
for
,
this
is
the
second
thing
recommended
to
them
that
would
persevere
in
their
duty
,
even
under
opposition
,
and
be
sit
for
the
end
of
all
things
,
that
they
should
watch
unto
prayer
.
5.
None
can
expect
acceptance
,
or
successe
of
their
prayers
,
except
they
joyn
therewith
watchfulnesse
,
that
so
they
may
furnish
themselves
beforehand
with
matter
for
prayer
,
Psal.
5.1
.
that
they
may
discern
,
and
make
use
of
the
fittest
opportunities
for
the
discharge
of
that
duty
,
Psal.
55.17
.
that
they
may
eschew
in
their
ordinary
carriage
what
may
mar
their
accesse
to
God
in
prayer
,
and
the
return
of
the
same
,
1
Pet.
3.7
.
and
may
carefully
observe
what
answers
of
their
former
prayers
they
have
from
God
,
Hab.
2.1
.
for
,
in
order
to
this
duty
,
and
as
a
necessary
pre-requisite
of
it
,
watchfulnesse
is
here
pressed
,
Watch
unto
prayer
.
Vers.
8.
And
above
all
things
have
fervent
charity
among
your selves
:
for
,
charity
shall
cover
the
multitude
of
sins
.
The
fourth
direction
to
the
Lord's
People
for
attaining
to
a
right
carriage
under
so
much
opposition
from
the
profane
,
which
the
Apostle
inferreth
from
the
former
arguments
to
the
study
of
holinesse
,
especially
that
,
taken
from
Christ's
love
to
His
own
,
manifested
in
his
sufferings
,
is
,
That
they
would
labour
for
fervency
of
affection
one
towards
another
;
and
this
the
Apostle
presseth
with
great
earnestnesse
,
as
the
sum
and
chief
of
all
the
duties
we
owe
to
our
neighbour
;
and
bears
it
in
by
this
argument
,
That
love
will
prevent
and
passe
many
mutual
wrongs
,
which
cannot
but
mar
comfortable
society
among
the
Lord's
People
.
Hence
Learn
,
1.
Next
unto
our
love
to
the
Lord
Jesus
,
which
is
the
first
and
great
Command
in
the
Law
,
Mat.
22.38
.
Love
to
His
People
ought
to
be
studied
above
all
other
things
,
it
being
the
main
evidence
of
our
love
to
Him
,
1
Joh.
5.1
.
and
of
His
love
to
us
,
1
Joh.
3.14
.
and
that
which
makes
way
for
every
other
duty
to
our
neighbour
,
1
Cor.
13.4
.
for
,
the
Apostle
supposing
love
to
Christ
,
to
be
in
the
hearts
of
those
to
whom
he
writes
,
Chap.
1.8
.
doth
presse
this
love
to
others
of
His
People
in
the
next
room
,
as
that
which
should
have
the
precedency
of
any
other
duty
;
Above
all
things
have
fervent
charity
among
your selves
.
2.
They
that
love
Christ
,
should
not
only
entertain
love
in
their
own
hearts
to
others
of
His
People
,
what-ever
their
estate
or
condition
be
,
but
should
likewise
labour
to
procure
and
cherish
hearty
love
in
and
among
all
the
rest
of
God's
People
:
for
,
this
direction
,
as
it
presseth
upon
every
one
of
the
Lord's
People
,
love
towards
one
another
,
so
it
presseth
upon
every
one
of
them
the
entertaining
and
promoting
of
mutual
love
among
others
;
Have
fervent
charity
among
your selves
.
3.
The
more
hatred
and
opposition
the
Children
of
the
Lord
meet
with
from
the
profane
world
,
the
more
warmnesse
of
affection
should
they
entertain
and
expresse
towards
one
another
,
that
so
the
comfort
they
have
in
one
anothers
affection
,
may
make
up
to
them
the
discouragement
they
have
from
their
wicked
enemies
:
for
,
while
this
People
were
exposed
to
many
discouragements
from
the
profane
,
as
is
clear
from
the
former
words
,
the
Apostle
with
great
earnestnesse
,
presseth
them
to
this
,
as
that
which
would
sweeten
their
sad
lot
;
Above
all
things
have
fervent
charity
among
your selves
.
4.
It
is
not
enough
that
the
Lord's
People
keep
themselves
free
of
malice
and
hatred
one
of
another
;
neither
yet
,
that
they
have
such
a
measure
of
affection
toward
one
another
,
as
they
ought
to
have
toward
all
men
,
Tit.
3.2
.
Yea
,
even
their
very
enemies
,
Mat.
5.44
.
but
they
must
beware
of
all
cold-rifenesse
of
affection
one
toward
another
,
and
labour
for
such
a
hight
of
love
as
may
keep
them
alwayes
in
a
bensel
to
do
one
another
good
,
and
such
as
may
not
be
interrupted
by
the
failings
one
of
another
:
for
,
such
a
measure
of
affection
is
here
pressed
by
the
Apostle
in
these
words
,
wherein
there
is
a
metaphor
from
a
Bow
that
is
bended
;
Have
fervent
charity
among
your selves
.
5.
None
of
the
Children
of
the
Lord
have
ground
to
expect
such
a
society
of
His
People
to
converse
with
in
this
life
,
in
whom
they
may
not
discern
many
failings
and
wrongs
,
and
those
often
reiterated
both
against
God
,
and
against
one
another
,
which
cannot
but
mar
the
benefit
and
comfort
of
their
society
,
unlesse
one
of
them
can
pardon
and
passe-by
a
multitude
of
such
in
others
:
for
,
this
argument
doth
import
,
that
there
will
be
among
the
Saints
,
a
multitude
of
sins
to
be
covered
.
6.
Although
the
Lord's
People
ought
not
to
justifie
or
connive
at
the
faults
one
of
another
,
Lev.
19.17
.
but
with
zeal
and
meeknesse
to
point
them
out
to
them
,
and
reprove
them
,
Gal.
2.11
.
which
should
be
much
desired
,
and
well
taken
by
one
of
them
from
another
,
Psal.
141.5
.
Yet
,
where
true
love
is
,
it
will
not
be
interrupted
by
the
discerning
of
these
,
but
will
cover
them
,
by
pardoning
the
wrong
done
to
the
person
that
hath
love
,
Eph.
4.32
.
interceding
with
God
for
pardon
of
the
wrong
done
against
Him
,
Jam.
5.16
.
hiding
from
the
party
injuring
,
our
knowledge
of
such
wrongs
,
as
we
may
in
charity
think
they
will
challenge
themselves
for
,
Prov.
12.23
.
and
all
of
them
,
so
far
as
may
be
,
from
the
profane
,
Prov.
11.13
.
who
can
make
no
better
use
of
their
knowledge
of
them
,
than
to
take
occasion
from
them
to
loath
and
disgrace
Religion
,
2
Sam.
12.14
.
Rom.
2.24
.
and
especially
by
furthering
the
repentance
of
the
guilty
person
,
and
their
use-making
of
the
bloud
of
Christ
,
Jam.
5.20
.
whereby
alone
sin
is
covered
from
God's
justice
,
Psal.
32.1
,
2.
for
,
the
covering
of
sin
,
here
spoken
of
,
is
not
attributed
to
love
,
as
if
it
could
either
justifie
our selves
,
or
others
,
But
because
it
is
a
grace
that
pardoneth
and
hideth
wrongs
done
against
them
that
have
it
,
and
furthereth
others
what
it
can
to
seek
the
Lord's
forgiving
of
these
wrongs
also
;
Love
covereth
a
multitude
of
sins
.
7.
The
consideration
of
the
many
wrongs
and
sinful
infirmities
that
one
of
the
Lord's
People
may
discern
in
another
,
should
be
so
far
from
weakening
the
affections
of
one
of
them
toward
another
,
and
so
marring
their
comfortable
society
,
that
by
the
contrary
it
should
move
them
to
study
the
greater
fervency
of
affection
,
that
thereby
they
may
cover
these
infirmities
,
and
by
their
so
doing
be
the
liker
to
their
Lord
,
whose
love
kythes
in
covering
a
multitude
of
sins
,
in
every
one
of
His
own
,
Eph.
4.32
.
for
,
it
is
here
brought
in
as
a
reason
encouraging
to
the
study
of
fervent
charity
,
that
thereby
they
should
cover
a
multitude
of
sins
.
Vers.
9.
Use
hospitality
one
to
another
without
grudging
.
The
fifth
direction
,
is
,
That
they
should
prove
the
fervency
of
their
love
one
to
another
,
by
their
kindly
entertainment
of
such
Christians
as
wanted
those
outward
accommodations
,
which
others
had
;
and
this
duty
the
Apostle
qualifieth
,
that
it
ought
to
be
made
conscience
of
,
without
any
fretting
or
male-contentment
.
Hence
Learn
,
1.
It
may
be
the
lot
of
the
Lord
's
dear
People
,
to
be
without
house
or
harbour
,
or
any
such
worldly
accommodations
of
their
own
,
and
to
be
put
to
live
upon
the
charity
of
others
:
for
,
in
such
a
case
are
several
of
the
Lord's
People
here
supposed
to
be
,
while
the
Apostle
commandeth
them
to
use
hospitality
one
towards
another
.
2.
The
Lord
doth
not
ordinarily
bring
all
of
His
People
in
a
like
hard
condition
at
once
,
but
in
hardest
times
useth
to
keep
some
of
them
in
a
capacity
to
be
helpfull
,
and
comfortable
to
others
:
for
,
while
there
are
some
that
want
lodging
and
accommodation
of
their
own
,
there
are
others
of
His
People
that
have
these
things
to
give
to
such
as
want
them
,
as
is
supposed
in
this
exhortation
,
Use
hospitality
one
to
another
.
3.
Although
humane
Laws
do
not
bind
Christians
to
the
duties
of
charity
,
nor
punish
them
for
the
neglect
thereof
;
yet
the
supream
Law-giver
hath
enjoyned
these
duties
as
strictly
as
any
other
,
and
therefore
,
no
question
,
will
be
as
terrible
to
the
neglecters
of
these
duties
,
as
of
any
other
duties
,
Mat.
25.44
.
for
,
this
Text
is
the
poors
right
to
a
share
of
the
accommodations
and
society
of
the
rich
,
and
the
Lords
order
to
the
rich
,
for
giving
the
same
to
the
poor
;
Use
hospitality
one
to
another
.
4.
Duties
of
charity
to
the
Lord's
People
in
necessity
,
ought
to
be
done
without
fretting
or
male-contentment
,
either
at
the
poor
as
being
burthensom
,
or
at
God's
providence
for
casting
so
many
objects
of
charity
in
our
way
;
and
consequently
they
ought
to
be
gone
about
willingly
and
pleasantly
,
considering
,
that
the
Lord
esteemeth
of
them
as
done
to
Himself
,
Prov.
19.17
.
and
that
He
delighteth
exceedingly
in
our
chearfull
performance
of
such
duties
as
are
expensive
to
us
,
2
Cor.
9.7
.
for
,
thus
doth
the
Apostle
qualifie
the
right
manner
of
performing
this
duty
of
hospitality
,
that
it
be
used
without
grudging
.
Vers.
10.
As
every
man
hath
received
the
gift
,
even
so
minister
the
same
one
to
another
,
as
good
stewards
of
the
manifold
grace
of
God
.
The
sixth
direction
which
the
Apostle
inferreth
upon
the
former
arguments
,
is
,
That
they
would
mutually
communicate
all
their
receipts
for
the
glory
of
Christ
,
and
the
good
of
others
:
and
this
he
presseth
by
two
arguments
:
The
one
is
,
That
what-ever
they
had
,
was
a
free-gift
,
flowing
from
the
grace
of
God
.
The
other
is
,
That
they
were
not
absolute
owners
,
but
dispensers
,
or
stewards
of
those
various
gifts
and
graces
of
God
.
Hence
Learn
,
1.
There
are
none
of
the
Lord's
People
but
they
have
received
some
gifts
from
Him
,
which
being
rightly
employed
,
may
be
made
forth-coming
for
His
glory
,
and
the
good
of
others
of
His
People
:
this
is
supposed
while
the
Apostle
thus
exhorts
,
As
every
man
hath
received
the
gift
,
so
let
him
minister
the
same
,
&c.
that
God
in
all
things
may
be
glorified
.
2.
It
hath
pleased
the
Lord
to
dispense
His
gifts
variously
among
His
People
,
giving
to
some
moe
talents
,
and
to
some
fewer
,
Mat.
25.15
.
and
different
measures
of
the
same
gifts
to
several
persons
,
Rom.
12.3
.
that
all
may
know
,
all
fulnesse
is
only
in
Himself
,
Col.
1.19
.
and
that
every
one
may
make
use
of
that
gift
,
or
degree
of
gift
in
another
which
themselves
want
,
1
Cor.
12.21
.
for
,
this
variety
of
the
Lord's
dispensing
of
His
gifts
,
is
imported
in
this
direction
of
the
Apostle's
,
while
he
thus
exhorts
in
the
beginning
of
the
Verse
,
As
every
man
hath
received
the
gift
,
&c.
and
while
he
calleth
those
gifts
,
in
the
latter
part
of
the
Verse
,
the
manifold
grace
of
God
.
3.
What-ever
gift
or
talent
any
of
the
Lord's
People
have
,
that
may
be
any
way
usefull
for
His
glory
,
and
the
good
of
others
,
that
is
a
free-gift
to
them
,
flowing
from
the
undeserved
grace
of
God
,
there
being
nothing
foreseen
or
found
in
any
that
can
merit
the
least
good
at
Gods
hand
,
Rom.
11.35
.
as
is
clearly
held
forth
in
the
signification
of
this
word
,
As
every
man
hath
received
the
Gift
.
4.
None
of
the
Lord's
People
have
received
any
gift
from
Him
,
for
themselves
alone
,
but
that
they
may
lay
forth
the
same
for
His
glory
,
and
the
good
of
others
,
as
is
imported
in
this
direction
,
As
every
man
hath
received
the
gift
,
so
let
him
minister
the
same
.
5.
The
Children
of
the
Lord
have
much
need
of
His
Spirit
,
that
they
may
discern
the
gifts
they
have
received
,
and
so
may
know
what
is
freely
bestowed
upon
them
,
1
Cor.
2.12
,
that
they
may
neither
undervalue
their
receipts
as
uselesse
,
and
so
hide
their
talents
in
a
napkin
,
nor
yet
take
upon
them
what
they
are
not
able
for
,
but
may
put
forth
their
gifts
in
their
stations
,
for
the
glory
of
God
,
and
others
good
,
suitably
to
the
measure
they
have
received
,
As
every
man
hath
received
the
gift
,
so
let
him
minister
the
same
.
6.
All
our
receipts
ought
to
be
communicated
with
much
diligence
and
activity
,
as
also
with
humble
condescendency
to
profit
those
that
are
inferiour
to
us
,
as
being
in
that
,
servants
to
others
:
for
,
both
diligence
,
and
condescendency
,
are
imported
in
the
signification
of
this
word
,
Let
him
minister
the
same
.
7.
The
consideration
of
the
freedom
of
God's
grace
in
bestowing
any
of
His
gifts
,
should
strongly
move
all
His
People
heartily
to
lay
out
the
same
for
His
glory
,
and
the
good
of
others
:
for
,
that
we
may
never
think
upon
any
of
our
receipts
but
as
free-gifts
,
and
thereby
may
be
moved
to
communicate
the
same
,
the
Spirit
of
the
Lord
hath
put
such
a
name
upon
them
here
,
as
in
the
Original
signifieth
a
gift
of
grace
,
and
a
gift
whereby
others
may
be
gratified
;
As
every
man
hath
received
the
gift
.
8.
The
Lord's
People
are
not
to
look
upon
themselves
as
owners
of
any
gifts
they
have
,
so
as
they
may
use
the
same
at
their
pleasure
,
but
as
dispensators
and
stewards
,
as
the
word
here
signifies
,
who
ought
to
dispose
of
their
receipts
according
to
the
mind
and
direction
of
the
giver
of
them
,
communicating
the
same
seasonably
and
with
discretion
,
considering
the
several
tempers
of
the
rest
of
the
family
,
to
whom
they
are
to
give
out
these
gifts
,
and
faithfully
,
as
those
that
must
give
account
,
how
they
have
imployed
all
that
they
have
received
,
as
good
stewards
use
to
do
:
All
which
is
imported
in
the
manner
of
Christians
dispensing
of
their
gifts
,
here
held
forth
in
a
metaphor
,
As
good
stewards
of
the
manifold
grace
of
God
.
Vers.
11.
If
any
man
speak
,
let
him
speak
as
the
oracles
of
God
:
If
any
man
minister
,
let
him
do
it
as
of
the
ability
which
God
giveth
,
that
God
in
all
things
may
be
glorified
through
Jesus
Christ
;
to
whom
be
praise
and
dominion
for
ever
and
ever
.
Amen
.
The
last
direction
,
is
concerning
the
right
manner
of
communicating
their
receipts
:
for
which
the
Apostle
giveth
two
instances
,
The
first
is
,
anent
the
communication
of
things
spiritual
,
which
are
to
be
communicated
by
word
:
and
for
that
,
he
exhorteth
that
it
be
done
(
whether
by
publick
Ministers
,
or
private
Christians
in
their
stations
(
with
that
reverence
and
confidence
which
is
sutable
to
the
majesty
and
certainty
of
divine
Truths
.
The
second
is
,
concerning
the
right
way
of
communicating
things
temporal
;
and
for
this
he
exhorteth
,
that
those
be
given
forth
(
whether
by
all
Christians
,
whom
charity
obligeth
to
supply
one
anothers
necessities
,
or
by
those
who
have
an
Office
in
the
House
of
God
,
to
gather
and
distribute
the
charity
of
the
rest
)
in
a
way
suitable
to
every
ones
ability
,
and
with
such
a
willing
and
chearful
frame
of
spirit
as
the
Lord
vouchsafes
upon
them
;
and
withall
he
proposeth
the
right
end
that
Christians
should
have
before
them
,
in
all
their
duties
,
and
especially
in
this
,
the
communication
of
their
receipts
,
to
wit
,
the
glorifying
of
God
through
Jesus
Christ
:
upon
the
mentioning
whereof
,
the
Apostles
heart
rises
,
to
ascribe
eternal
praise
to
him
,
wherewith
the
first
part
of
the
Chapter
is
closed
.
Hence
Learn
,
1.
All
that
speak
any
thing
to
others
of
the
matters
of
God
(
as
private
Christians
in
a
private
way
may
do
,
for
their
mutual
edification
,
Judg.
5.10
,
11.
Mal.
3.16
.
especially
to
these
under
their
charge
,
1
Tim.
5.4
.
)
more
especially
,
those
who
have
an
Office
in
the
House
of
God
for
that
end
,
ought
to
study
the
right
manner
of
delivering
the
mind
of
God
,
that
they
speak
nothing
but
what
they
understand
,
&
are
clearly
perswaded
to
be
His
Truth
,
as
the
word
here
signifies
;
that
they
speak
the
same
with
plainness
,
that
there
may
be
no
ground
for
people
to
doubt
of
the
meaning
,
as
ordinarily
there
is
of
Satan's
oracles
,
which
use
to
be
doubtsom
and
ambiguous
;
that
they
speak
seasonably
,
with
reverence
&
humility
as
becomes
the
mind
of
God
:
All
which
is
imported
in
this
direction
,
prescribing
the
right
manner
of
communicating
spiritual
receipts
,
which
is
to
be
done
by
speech
,
If
any
man
speak
,
let
him
speak
as
the
Oracles
of
God
.
2.
As
every
Christian
ought
willingly
to
give
out
of
his
worldly
substance
for
the
supply
of
the
necessities
of
others
of
the
Lord's
People
,
and
that
with
due
consideration
how
far
his
ability
may
reach
,
so
,
as
his
charity
may
neither
be
unsuitable
to
the
Lord's
liberality
towards
him
,
2
Cor.
16.2
.
nor
prejudicial
to
duties
of
equity
,
Rom.
13.8
.
especially
to
those
of
his
near
relations
,
1
Tim.
5.8
.
So
,
those
who
have
an
Office
in
the
House
of
God
,
for
gathering
and
distributing
the
charity
of
others
,
ought
to
discharge
the
same
with
faithfulnesse
and
diligence
,
chearfully
going
about
the
meanest
●uty
of
their
office
:
for
,
this
last
part
of
the
Apostle's
direction
may
be
understood
both
of
the
Deacons
,
and
of
every
private
Christian
,
and
likewise
of
the
proportion
which
should
be
betwixt
their
charity
,
and
their
ability
;
as
also
,
of
their
stretching
themselves
to
the
utmost
of
the
grace
given
unto
them
,
to
do
those
duties
of
charity
in
a
right
manner
;
If
any
man
minister
,
let
him
do
it
as
of
the
ability
which
God
giveth
.
3.
As
there
is
a
great
pronenesse
in
all
men
naturally
,
whereof
the
Regenerate
are
not
free
,
to
seek
their
own
glory
,
especially
in
the
giving
out
of
their
receipts
,
as
is
imported
in
the
Apostle's
proposing
this
end
to
Believers
in
the
communication
of
their
gifts
,
that
God
may
be
glorified
:
So
,
none
can
acceptably
imploy
their
best
gifts
,
unlesse
their
main
end
be
,
that
God
he
giver
may
be
praised
,
both
by
the
dispenser
of
these
gifts
,
and
by
those
that
are
profited
by
them
,
for
giving
such
gifts
to
men
,
and
the
heart
to
let
them
forth
for
so
holy
an
end
as
this
,
that
God
in
all
things
may
be
glorified
.
4.
As
every
gift
we
have
,
comes
to
us
through
Jesus
Christ
,
Job
.
1.16
.
So
,
all
the
glory
that
redounds
to
God
by
the
right
use
of
these
gifts
,
must
be
given
to
Him
,
(
whether
by
the
dispenser
of
them
,
or
those
who
are
profited
by
them
)
through
Jesus
Christ
,
in
whose
strength
they
are
rightly
imployed
,
Job
.
15.5
.
who
makes
His
People
intend
the
glory
of
God
in
all
things
,
Isa.
61.3
.
Job
.
17.10
.
and
makes
their
intention
to
glorifie
Him
,
accepted
by
His
merits
,
Heb.
13.15
.
for
,
this
glorifying
of
God
,
which
is
here
proposed
,
as
the
end
to
be
intended
both
by
them
that
let
out
their
gifts
to
others
,
and
by
those
to
whom
they
are
dispensed
,
must
be
through
Jesus
Christ
,
That
God
in
all
things
may
be
glorified
through
Jesus
Christ
.
5.
Although
the
essential
glory
of
God
be
so
infinitly
great
,
that
it
can
receive
no
addition
,
Neh.
9.5
.
and
His
dominion
in
it self
so
absolute
and
large
,
that
it
cannot
be
more
,
Psal.
115.3
.
Yet
,
it
is
the
duty
of
all
His
People
,
especially
His
Ministers
,
to
declare
that
glory
of
His
,
to
wish
that
it
may
be
ascribed
to
Him
by
all
,
and
that
His
dominion
may
be
voluntarily
acknowledged
and
submitted
to
by
all
:
for
,
so
doth
the
Apostle
here
,
To
Him
be
glory
and
dominion
for
ever
.
6.
So
full
of
desires
,
to
have
Christ
glorified
and
submitted
unto
by
others
,
should
the
hearts
of
all
that
love
Him
,
especially
His
Ministers
,
be
,
that
they
should
be
ready
to
intermit
other
purposes
,
and
burst
forth
in
His
praise
,
thereby
to
provoke
others
to
that
duty
:
for
,
so
doth
the
Apostle
here
,
To
Him
be
glory
and
dominion
for
ever
.
7.
Our
desires
to
have
the
glory
of
the
Lord
manifested
,
and
His
dominion
over
all
acknowledged
,
and
willingly
submitted
unto
,
should
reach
the
length
of
eternity
,
in
regard
we
are
obliged
to
Him
by
favours
of
infinit
worth
,
for
which
we
will
never
be
able
to
give
Him
the
glory
due
to
Him
,
To
whom
be
glory
and
dominion
for
ever
.
8.
We
ought
to
raise
our
hearts
in
praise
,
by
the
consideration
of
the
Lord's
faithfulnesse
in
performing
of
His
Promises
,
and
to
close
that
exercise
for
the
time
with
the
hearty
acknowledgment
thereof
,
and
with
our
faithful
engaging
of
our selves
to
glorifie
Him
,
by
believing
of
His
faithfulnesse
:
for
,
this
Hebrew
word
,
Amen
,
signifying
faithfulnesse
,
is
used
in
all
languages
,
importing
that
all
tongues
should
,
and
must
at
last
give
to
God
the
glory
of
faithfulnesse
;
and
is
made
the
ordinary
close
of
our
prayers
and
praises
,
to
signifie
our
acknowledgment
of
His
faithfulnesse
,
and
engaging
of
our selves
faithfully
to
every
duty
that
may
honour
Him
.
Amen
.
Vers.
12.
Beloved
,
think
it
not
strange
concerning
the
fiery
trial
,
which
is
to
try
you
,
as
though
some
strange
thing
●●●pened
〈…〉
.
The
second
part
of
the
Chapter
,
containeth
several
directions
for
a●●ining
to
a
right
disposition
and
carriage
under
a
cros●
for
Christ
,
and
several
encouragements
against
the
●●t
●e
.
The
first
direction
propounded
negatively
,
〈◊〉
.
Tha●
they
should
not
be
amazed
nor
perplexed
at
the
●rest
sufferings
,
as
men
use
to
be
when
they
meet
with
●●e
new
and
strange
thing
.
The
first
reason
,
pressing
this
direction
,
is
,
That
their
hardest
sufferings
were
but
to
〈◊〉
graces
,
and
purge
away
their
corruptions
,
and
〈◊〉
●ore
ought
to
be
well
taken
.
Doct.
1.
Christians
under
a
crosse
,
especially
for
Christ
,
and
Truth
,
stand
in
need
of
frequent
directions
and
encouragements
,
and
those
born-in
with
much
affection
,
they
being
then
in
hazard
to
take
some
sinfull
course
for
their
ease
,
or
else
to
suffer
heartlesly
,
and
in
a
way
unbeseeming
their
Master
;
and
ready
also
to
think
themselves
forgotten
,
or
slighted
by
others
:
for
which
,
and
the
like
causes
,
it
is
,
that
the
Apostle
,
having
been
upon
this
subject
of
directing
and
encouraging
sufferers
frequently
before
in
this
Epistle
,
doth
here
return
to
it
again
,
and
make
way
for
it
by
this
loving
compellation
,
Beloved
,
think
it
not
strange
,
&c.
2.
The
Children
of
the
Lord
have
not
only
trials
,
but
fiery
trials
to
prepare
for
,
which
are
such
as
do
deprive
them
of
the
sweetest
of
earthly
comforts
,
and
reaches
to
that
which
is
dearest
to
them
,
as
men
,
their
credit
,
liberty
and
life
,
Mat.
16.24
.
and
such
as
few
Professors
will
abide
,
Zech.
13.9
.
for
,
such
trials
are
the
Godly
here
forewarned
of
,
and
supposed
to
be
in
,
while
the
Apostle
thus
directs
,
Think
it
not
strange
concerning
the
fiery
trial
.
3.
So
unwilling
are
the
Children
of
the
Lord
to
forecast
sore
trials
,
and
so
make
them
familiar
to
themselves
before
they
come
,
Heb.
12.5
.
so
subject
to
security
,
even
when
trials
are
nearest
,
Mat.
26.40
.
so
ready
to
dream
of
much
worldly
ease
,
Act.
1.6
.
and
when
they
get
but
a
little
breathing-time
from
trouble
,
to
promise
themselves
perpetual
exemption
therfrom
,
Psal.
30.6
.
that
they
are
in
great
hazard
to
be
surprized
and
perplexed
at
the
sight
of
approaching
trials
,
as
men
use
to
be
at
the
sight
of
any
thing
strange
and
terrible
,
which
they
did
not
forecast
and
prepare
for
;
as
is
imported
in
this
direction
.
Think
it
not
strange
concerning
the
fiery
trial
,
&c.
as
though
some
strange
thing
had
happened
unto
you
.
4.
How
fiery
soever
the
trials
of
the
Lord's
People
be
,
there
is
no
reason
why
they
should
seem
strange
to
them
,
seing
they
are
so
frequently
forewarned
of
them
in
Scripture
,
considering
that
the
best
of
the
Saints
,
and
the
Captain
of
our
salvation
,
have
gone
through
as
hot
,
Heb.
12.1
,
2
,
3.
and
especially
that
they
are
assured
of
one
with
them
in
the
hottest
furnace
of
affliction
they
can
be
put
in
,
who
will
quench
the
violence
of
the
fire
,
that
it
shall
not
consume
them
,
Isa.
43.2
,
5.
Therefore
they
should
not
think
it
strange
concerning
the
fiery
trial
,
as
though
some
strange
thing
had
happened
unto
them
.
5.
One
main
end
for
which
the
Lord
exerciseth
His
People
with
fiery
trials
,
is
.
That
they
may
have
proof
of
the
strength
of
His
grace
in
them
for
their
comfort
,
Rom.
5.3
.
and
a
discovery
of
the
weaknesse
thereof
also
,
and
of
the
much
drosse
of
corruption
which
is
with
it
,
for
their
humiliation
and
purging
,
Isa.
27.9
.
for
,
this
the
Apostle
affirmeth
of
the
hottest
sufferings
of
the
Godly
,
That
they
are
only
to
try
them
.
6.
The
consideration
of
those
excellent
advantages
which
the
Lord's
People
have
by
trials
,
should
guard
their
hearts
against
offence
thereat
:
for
this
,
that
afflictions
are
but
to
try
them
,
is
here
held
forth
as
a
special
reason
why
they
should
not
take
uncouth
with
them
;
Think
it
not
strange
concerning
the
fiery
trial
,
which
is
to
try
you
,
as
though
some
strange
thing
happened
unto
you
.
Vers.
13.
But
rejoyce
in
as
much
as
ye
are
partakers
of
Christ's
sufferings
;
that
when
His
glory
shall
be
revealed
,
ye
may
be
glad
also
with
exceeding
joy
.
The
second
direction
for
a
right
disposition
and
carriage
under
the
crosse
for
Christ
;
which
the
Apostle
propoundeth
positively
,
is
,
That
they
should
count
it
great
matter
of
joy
to
be
honoured
to
suffer
for
Christ
:
And
this
,
together
with
the
former
direction
,
the
Apostle
beareth
in
by
two
further
arguments
.
The
one
i●
,
That
by
their
sufferings
for
Christ
,
they
were
made
conform
to
Him
in
His
suffering
,
and
did
partake
of
the
fruits
of
His
sufferings
for
them
.
The
other
is
,
That
their
sufferings
for
Christ
were
to
them
sure
pledges
,
and
forerunners
of
their
sharing
with
Him
of
His
glory
,
at
His
second
appearance
.
Hence
Learn
,
1.
It
is
not
enough
for
the
Lord's
People
to
have
their
hearts
kept
free
of
discouragement
under
the
crosse
,
or
amazement
at
it
▪
as
a
strange
lot
;
but
they
ought
also
to
rejoyce
in
their
sufferings
for
Christ
,
as
the
matter
of
their
great
honour
and
happinesse
:
which
frame
of
spirit
may
be
attained
unto
,
under
the
hottest
trials
wherewith
the
Lord's
People
can
be
exercised
:
for
,
after
the
Apostle
hath
exhorted
them
not
to
think
it
strange
concerning
the
fiery
trial
,
he
addeth
this
second
direction
,
But
rejoyce
,
&c.
2.
Those
who
are
honoured
to
suffer
for
Christ
,
do
in
a
special
manner
partake
of
His
sufferings
,
in
regard
they
have
a
special
measure
of
that
wisdom
and
strength
which
he
purchased
by
his
death
,
communicated
to
them
under
their
trials
,
Rev.
12.11
.
are
then
brought
to
a
nearer
conformity
with
Him
in
his
estate
of
humiliation
,
Rom.
8.29
.
do
undergo
what
He
esteems
done
to
Himself
,
Act.
9.4
.
and
do
fill
up
their
share
of
these
sufferings
which
divine
providence
hath
carved
out
for
Christ
mystical
,
Col.
1.24
.
In
all
which
respects
,
sufferers
may
be
said
to
partake
of
the
sufferings
of
Christ
;
every
one
whereof
ought
to
be
a
strong
motive
to
chearfulnesse
and
constancy
under
sufferings
for
Him
:
for
,
to
this
end
doth
the
Apostle
give
this
reason
,
comprehending
all
these
priviledges
,
In
as
much
as
ye
are
partakers
of
the
sufferings
of
Christ
.
3.
Although
Christ's
essential
glory
be
alwayes
one
and
the
same
,
Heb.
13.8
.
Yet
His
declarative
or
manifested
glory
is
sometimes
much
hid
and
vailed
,
as
it
was
in
a
special
way
during
the
time
of
His
personal
humiliation
,
Joh.
17.5
.
and
will
be
so
,
in
a
great
measure
,
till
all
His
suffering-Members
share
of
His
glory
at
the
last
day
,
at
which
time
He
shall
be
clearly
manifested
to
be
fully
glorious
;
as
is
imported
in
this
other
reason
of
joy
in
suffering
for
Christ
,
That
when
His
glory
shall
be
revealed
,
ye
may
be
glad
also
,
&c.
4.
The
Lord
hath
reserved
the
fulnesse
of
the
joy
of
His
People
,
till
the
time
of
the
full
manifestation
of
His
own
glory
at
His
last
appearing
,
that
His
own
may
long
much
for
that
day
,
and
may
not
take
it
ill
to
suspend
their
joy
,
while
His
glory
is
under
a
vail
;
for
,
when
His
glory
shall
be
revealed
,
they
shall
be
glad
with
exceeding
joy
.
5.
As
Christ's
second
coming
will
be
a
glad
day
to
all
that
believe
in
Him
,
2
Thess.
1.10
.
So
,
there
is
a
special
measure
of
joy
and
gladnesse
reserved
for
them
,
who
get
grace
to
go
chearfully
through
a
sad
suffering-lot
in
the
world
for
His
sake
;
in
the
consideration
whereof
He
doth
allow
them
to
comfort
themselves
against
their
sufferings
,
and
doth
not
esteem
it
a
mercenary
disposition
in
them
so
to
do
:
for
,
to
sufferers
is
this
consolation
given
,
as
especially
verified
in
them
,
That
when
His
glory
shall
be
revealed
,
they
shall
be
glad
with
exceeding
joy
.
Vers.
14.
If
ye
be
reproached
for
the
Name
of
Christ
,
happy
are
ye
;
for
the
Spirit
of
glory
,
and
of
God
resteth
upon
you
:
on
their
part
He
is
evil
spoken
of
,
but
on
your
part
He
is
glorified
.
The
Apostle
addeth
to
the
former
three
arguments
,
several
others
,
to
encourage
them
against
their
sufferings
.
The
fourth
is
,
That
even
their
induring
disgracefull
speeches
for
Christ
,
should
prove
a
mean
and
evidence
of
their
happinesse
;
and
therefore
much
more
their
greater
sufferings
.
The
fifth
,
which
explains
their
happinesse
,
is
,
That
the
glorious
Spirit
of
the
Lord
delighteth
to
reside
in
the
hearts
of
sufferers
;
which
must
be
understood
of
some
special
operations
of
His
,
seing
He
dwelleth
,
or
resteth
,
in
the
hearts
of
all
His
own
,
whether
they
be
put
to
suffering
,
or
not
.
The
sixth
is
,
That
the
reproaching
of
the
Godly
,
is
taken
as
done
against
that
glorious
Spirit
of
God
residing
in
them
.
And
,
the
seventh
is
,
That
their
constant
enduring
of
that
,
and
other
degrees
of
their
sufferings
,
is
esteemed
much
glory
to
that
glorious
Spirit
.
Hence
Learn
,
1.
Although
even
those
of
the
Lord's
People
who
do
not
decline
suffering
for
Him
,
are
very
strongly
desirous
to
suffer
with
credit
before
men
,
Psal.
119.22
.
Yet
they
ought
to
expect
reproach
as
a
main
ingredient
in
their
trials
,
whereby
their
reputation
will
be
st●●ned
in
the
minds
of
many
,
and
foul
crimes
,
to
make
them
detestable
,
laid
to
their
charge
,
as
the
word
here
signifies
:
for
,
this
is
supposed
to
be
a
part
of
their
trial
,
against
which
the
Apostle
here
guardeth
,
and
comforteth
the●
;
If
ye
be
reproached
,
&c.
happy
are
ye
.
2.
As
there
are
several
kinds
of
trials
where
with
the
Lord's
People
are
exercised
,
and
every
one
are
not
tried
with
the
same
kind
;
So
the
Lord
takes
notice
of
all
the
degrees
and
kinds
of
their
trials
,
were
it
but
an
envious
look
,
1
Sam.
18.9
.
or
the
least
disdainful
gesture
,
Psal.
22.7
.
Isa.
58.9
.
and
will
not
suffer
the
lesser
sort
of
their
sufferings
to
〈◊〉
their
own
consolation
and
reward
;
and
particularly
He
taketh
notice
of
all
disgraceful
expressions
against
His
People
,
which
is
the
particular
trial
here
spoken
of
:
for
,
having
comforted
them
against
fiery
trials
,
in
the
former
Verse
,
he
here
comforteth
them
against
reproach
,
If
ye
be
reproached
for
the
Name
of
Christ
,
happy
are
ye
.
3.
Even
those
who
are
not
put
to
the
hottest
kind
of
sufferings
,
are
ready
to
miscarry
,
and
be
discouraged
under
the
lesser
,
because
the
best
are
not
easily
brought
to
deny
their
own
strength
,
till
they
be
under
some
extremity
,
2
Cor.
1.9
.
for
,
this
is
imported
in
the
Apostle's
guarding
and
comforting
against
reproach
,
If
ye
be
reproached
for
the
Name
of
Christ
,
happy
are
ye
.
4.
The
consideration
of
the
greatness
of
the
reward
,
which
the
Lord
graciously
bestoweth
upon
the
least
degree
of
suffering
for
Him
,
should
make
His
People
joyfully
undergo
the
greatest
and
most
fiery
of
their
trials
;
If
it
be
a
happinesse
to
be
reproached
for
His
sake
,
it
must
be
a
great
happinesse
to
be
killed
for
his
sake
:
for
,
the
Apostle
makes
this
a
reason
why
they
should
rejoyce
under
fiery
trials
,
that
to
be
reproached
for
Him
,
was
a
happy
thing
;
If
ye
be
reproached
for
the
Name
of
Christ
,
happy
are
ye
.
5.
It
is
not
the
sufferings
of
Christians
,
but
the
cause
for
which
they
do
suffer
,
which
makes
them
happy
,
to
wit
,
their
suffering
for
the
profession
of
the
Name
of
Christ
,
for
adhering
to
His
Truth
,
and
their
duty
to
Him
,
and
out
of
respect
to
His
glory
:
for
,
this
is
the
qualification
of
a
right
sufferer
,
who
may
count
himself
happy
in
his
sufferings
▪
If
ye
be
reproached
for
the
Name
of
Christ
,
happy
are
ye
.
9.
The
third
Person
of
the
blessed
Trinity
is
glorious
in
Himself
being
God
equal
with
the
Father
and
the
Son
,
1
Joh.
5
7.
and
worketh
glorious
effects
in
the
hearts
where
He
dwelleth
,
such
as
the
bestowing
and
encreasing
of
grace
,
which
is
begun
glory
,
1
Cor.
3.18
.
giving
clear
fore-sights
of
glory
,
Eph.
1.17
.
and
sometimes
sweet
fore-tasts
thereof
,
Rom.
8.23
.
In
which
respects
He
is
here
called
,
The
Spirit
of
glory
,
and
of
God
.
7.
As
the
Spirit
of
the
Lord
doth
constantly
abide
in
the
hearts
of
all
Believers
,
in
regard
of
some
of
His
operations
.
Joh.
14.
●6
.
especially
in
regard
of
His
preserving
the
seeds
and
habits
of
grace
,
and
keeping
the
Saints
from
final
apostasie
,
1
Joh.
3.9
.
So
,
He
hath
ordinarily
a
more
glorious
,
and
more
constant
residence
,
in
regard
of
His
comfortable
and
supporting
operations
,
in
the
hearts
of
sufferers
,
than
of
others
;
and
though
he
have
not
tied
Himself
to
fill
the
hearts
of
his
suffering-people
alwayes
with
sense
and
comfort
,
but
may
withhold
the
same
from
the
dearest
of
them
under
their
sharpest
sufferings
,
and
put
them
to
live
by
Faith
,
as
it
was
with
David
,
and
Christ
himself
,
Psal.
22.1
,
2
,
&c.
Yet
oftentimes
their
allowance
of
comfort
is
larger
,
and
their
enjoyment
of
sensible
presence
longer
than
what
others
have
,
who
are
not
put
to
suffer
,
and
sweeter
than
what
themselves
have
had
before
suffering
:
for
,
this
is
here
held
forth
as
an
encouragement
made
out
in
a
special
way
to
sufferers
,
The
Spirit
of
glory
and
of
God
,
resteth
upon
you
.
8.
The
true
happinesse
of
Believers
standeth
in
their
enjoyment
of
the
presence
of
Christ's
Spirit
,
residing
in
their
hearts
,
and
proving
Himself
to
be
there
by
His
gracious
operations
,
which
may
be
had
in
the
midst
of
sharpest
sufferings
:
the
consideration
whereof
ought
to
make
great
joy
in
the
hearts
of
sufferers
:
for
,
the
Apostle
having
pronounced
such
happy
,
he
doth
explain
their
happinisse
,
which
is
the
reason
of
their
joy
under
their
sufferings
,
That
the
Spirit
of
glory
,
and
of
God
resteth
upon
them
.
9.
The
more
glorious
and
constant
the
residence
of
Christ's
Spirit
in
the
hearts
of
His
suffering-people
appeareth
to
be
,
the
more
inraged
will
their
profane
persecutors
be
to
speak
evil
of
that
Spirit
that
dwelleth
in
them
,
which
they
will
be
esteemed
to
do
(
though
they
do
not
expresly
blaspheme
the
Spirit
)
when
they
father
the
operations
of
the
Spirit
upon
Satan
,
Mat.
12.24.28
.
or
,
when
they
wilfully
resist
and
oppose
His
known
mind
delivered
to
them
,
by
His
suffering-people
,
Act.
7.51
.
for
,
though
the
Spirit
of
glory
,
and
of
God
rest
upon
these
persecuted
Saints
,
Yet
,
upon
the
part
of
their
persecutors
He
is
evil
spoken
of
.
10.
It
may
allay
to
the
Godly
,
the
bitternesse
of
reproaches
,
and
disgraceful
expressions
against
them
,
to
consider
that
by
those
the
Spirit
of
the
Lord
counteth
Himself
evil
spoken
of
,
and
taketh
,
as
done
directly
against
Himself
,
those
wrongs
which
are
done
to
His
People
,
who
are
His
Temple
,
and
His
workmanship
,
and
will
punish
wicked
men
accordingly
:
for
,
this
may
be
taken
as
a
particular
encouragement
against
reproach
,
that
even
the
Spirit
of
God
was
,
upon
the
part
of
them
that
did
reproach
His
Followers
,
evil
spoken
of
.
11.
The
Lord
doth
esteem
Himself
much
glorified
by
His
Peoples
constancy
in
suffering
for
Him
,
while
His
terror
,
sweetnesse
,
power
,
and
other
properties
are
proclaimed
and
commended
,
by
that
practice
of
His
People
,
in
choosing
of
affliction
rather
than
sin
against
Him
;
and
His
esteeming
so
of
it
,
should
be
a
strong
motive
to
chearfulnesse
and
constancy
in
suffering
for
Him
:
for
,
this
the
Apostle
expresly
asserteth
,
as
an
argument
to
constancy
and
chearfulnesse
under
suffering
,
On
your
part
He
is
glorified
.
Vers.
15.
But
let
none
of
you
suffer
as
a
murderer
,
or
as
a
thief
,
or
as
an
evil
doer
,
or
as
a
busie-body
in
other
mens
matters
.
Here
is
a
third
direction
for
attaining
to
a
right
carriage
in
a
time
of
persecution
;
the
sum
whereof
is
,
That
as
they
desire
to
find
the
sweetnesse
of
the
former
consolations
which
the
Apostle
had
held
forth
to
sufferers
,
they
would
keep
themselves
free
of
those
evils
,
which
even
Heathen
Magistrates
,
under
whose
power
they
lived
,
would
readily
punish
;
such
as
,
wronging
the
persons
,
or
estates
of
their
neighbours
,
medling
with
things
without
the
bounds
of
their
calling
,
and
other
wickednesses
of
that
sort
,
So
should
they
be
the
lesse
moved
with
their
sufferings
.
Hence
Learn
,
1.
It
is
the
duty
of
those
who
have
power
and
authority
over
others
,
to
prove
themselves
keepers
of
both
the
Tables
of
the
Law
of
God
,
by
punishing
without
respect
of
persons
,
not
only
the
grosser
sorts
of
transgressions
,
such
as
murder
,
and
theft
,
whereby
men
injure
the
persons
or
estates
of
their
neighbours
:
but
also
those
more
subtil
and
specious
sins
,
such
as
invading
the
rights
of
others
,
going
beyond
the
bounds
of
folks
calling
,
which
often
are
vailed
with
the
pretences
of
zeal
for
God
,
and
the
publick
good
,
Numb.
16.3
.
which
kind
of
sins
the
Apostle
understands
here
,
by
being
busie
in
other
mens
matters
;
Yea
,
all
other
known
iniquities
,
whether
against
the
first
Table
,
such
as
idolatry
,
Job
31.26
,
27
,
28.
blasphemie
,
Lev.
24.11
.
Sabbath-breaking
,
Numb.
15.32
.
Or
against
the
second
,
such
as
disobedience
to
parents
,
Deut.
21.18
,
&c.
adultery
,
Job
31.11
.
All
which
,
and
the
like
,
are
iniquities
to
be
punished
by
the
Judge
,
and
are
comprehended
here
under
this
general
clause
,
evil
doers
:
for
,
the
Apostle
supposeth
here
,
that
even
Christians
,
being
found
guilty
of
any
of
those
iniquities
,
ought
to
be
put
to
suffer
for
them
,
while
he
giveth
them
this
caution
,
But
let
none
of
you
suffer
as
a
murderer
,
or
as
a
thief
,
or
as
an
evil
doer
,
or
as
a
busie-body
in
other
mens
matters
.
2.
Even
natures
light
will
speak
against
the
toleration
of
several
sorts
of
evils
,
and
will
not
suffer
men
that
have
power
,
and
have
not
put
out
that
light
,
by
frequent
sinning
against
it
,
to
passe
them
without
punishment
;
What
a
shame
then
is
it
for
these
within
the
Church
to
commit
such
things
,
or
tolerate
them
in
others
?
For
,
the
Apostle
supposeth
here
,
that
Christians
who
lived
under
Heathen
Magistrates
,
would
certainly
be
put
to
suffer
by
them
,
if
they
were
found
murderers
,
thieves
,
evil-doers
,
or
busie-bodies
in
other
mens
matters
.
3.
As
it
is
the
duty
of
every
one
who
by
their
miscarriage
have
deserved
the
stroak
of
humane
justice
,
willingly
to
submit
to
the
same
,
Luke
23.41
.
So
it
should
be
the
great
care
of
the
Lord's
people
to
eschew
those
sins
which
may
draw
them
under
that
stroak
,
it
being
a
great
reproach
to
Christianity
,
when
the
professors
of
it
,
are
found
guilty
of
those
things
,
which
even
Heathens
,
or
such
as
are
no
better
,
cannot
but
punish
,
and
a
great
hardening
of
wicked
men
in
their
evil
ways
:
for
which
,
and
the
like
causes
,
the
Apostle
giveth
this
third
direction
,
But
let
none
of
you
suffer
as
a
murderer
,
&c.
4.
Except
Christians
imploy
Christ's
Spirit
to
apply
that
vertue
which
He
hath
purchased
by
His
death
,
for
the
changing
of
their
nature
,
and
mortifying
of
the
love
of
sin
in
their
hearts
,
and
study
watchfulnesse
in
their
carriage
,
they
will
readily
break
out
in
those
abominations
,
for
which
even
Heathens
would
justly
put
them
to
suffer
:
for
,
this
direction
of
the
Apostle's
,
doth
import
,
that
except
Christians
did
watch
and
pray
,
and
make
use
of
Christ's
death
for
mortification
of
sin
within
,
to
which
duties
he
had
stirred
them
up
before
they
were
in
hazard
to
break
out
in
the
sins
here
mentioned
,
and
so
be
put
to
suffer
as
murderers
,
thieves
,
evil-doers
,
and
busie-bodies
in
other
mens
matters
.
Vers.
16.
Yet
if
any
man
suffer
as
a
Christian
,
let
him
not
be
ashamed
,
but
let
him
glorifie
God
on
this
behalf
.
The
Apostle
giveth
some
further
directions
for
attaining
the
fore-mentioned
end
.
The
fourth
in
number
,
is
implied
in
the
beginning
of
this
Verse
,
That
they
should
cleave
to
the
profession
of
the
Name
and
Truth
of
Christ
,
carrying
themselves
under
their
sufferings
,
as
His
anointed
ones
;
upon
which
he
inferreth
the
fifth
,
That
if
they
did
so
suffer
,
they
ought
not
to
be
ashamed
of
their
sufferings
;
But
on
the
contrary
,
(
which
is
a
sixth
direction
)
they
should
take
occasion
from
such
sufferings
,
of
giving
much
glory
to
God
,
for
honouring
and
enabling
them
so
to
suffer
.
Hence
Learn
,
1.
They
that
would
have
true
comfort
under
their
sufferings
for
Christ
,
must
first
study
to
be
real
Christians
,
taught
of
Christ
to
know
Him
,
and
His
will
,
Act.
11.26
.
to
have
from
Him
the
anointing
of
His
Spirit
,
1
Joh.
2.20
.
whereby
they
are
made
in
some
measure
to
resemble
Him
in
His
nature
and
disposition
,
1
Cor.
3.18
.
2
Pet.
1.4
.
and
in
His
Offices
,
to
which
He
is
anointed
,
by
having
power
over
their
lusts
;
and
in
His
strength
,
overcoming
all
opposition
in
the
way
of
their
duty
,
1
Joh.
5.4
.
as
anointed
Kings
to
God
,
by
offering
up
themselves
in
a
sacrifice
to
God
.
Rom.
12.1
.
and
their
service
through
Jesus
Christ
,
1
Pet.
2.5
.
as
a
spiritual
Priesthood
;
by
communicating
the
knowledge
of
Christ
to
others
,
especially
those
under
their
charge
,
Gen.
18.19
.
whereby
they
do
resemble
Him
in
the
exercise
of
his
Prophetical
Office
;
and
especially
to
be
conform
to
Him
,
in
suffering
for
Him
,
and
shewing
forth
that
meeknesse
and
constancy
,
and
other
of
His
communicable
perfections
,
which
shined
in
Him
under
his
sufferings
,
avowing
his
Name
,
and
Offices
,
to
which
He
is
anointed
,
upon
all
hazards
:
for
,
this
is
to
suffer
as
a
Christian
(
whose
name
is
an
anointed
one
)
which
the
Apostle
here
implies
as
necessary
for
all
that
would
tast
the
sweetnesse
of
the
former
consolations
;
But
if
any
man
suffer
as
a
Christian
,
let
him
not
be
ashamed
.
2.
Profane
Christians
who
may
be
justly
put
to
suffer
for
their
faults
,
are
very
ready
to
entitle
themselves
to
the
honour
of
suffering
for
Christ
;
and
therefore
,
it
concerneth
Christ's
Ministers
to
clear
the
cause
of
suffering
,
in
which
Christians
may
comfort
themselves
,
and
the
right
manner
of
suffering
for
a
right
cause
:
for
,
the
Apostle
in
this
,
and
the
preceding
Verse
,
setteth
a
guard
about
the
former
consolations
given
to
sufferers
for
Christ
,
lest
they
might
be
usurped
by
profane
professors
,
justly
put
to
suffer
for
their
miscarriage
;
Let
none
of
you
suffer
as
a
murderer
,
&c.
but
if
any
man
suffer
as
a
Christian
,
let
him
not
be
ashamed
.
3.
There
is
no
shame
or
contempt
that
the
world
can
pour
upon
sufferers
for
Christ
,
whereof
they
ought
to
be
ashamed
,
but
rather
to
despise
shame
for
Him
,
as
He
did
for
us
,
Heb.
12.2
.
as
they
would
not
have
Him
dealing
with
them
as
if
He
were
ashamed
of
them
another
day
,
Mark
8.38
.
for
,
this
is
the
fifth
direction
;
If
any
man
suffer
as
a
Christian
,
let
him
not
be
ashamed
.
4.
When
the
Lord
by
His
providence
brings
a
necessity
upon
Christians
of
suffering
for
Him
,
and
his
Truth
,
and
by
his
grace
enableth
them
to
carry
themselves
christianly
under
the
same
,
they
owe
much
praise
and
glory
to
Him
for
putting
that
honour
upon
them
:
especially
considering
,
that
His
grace
alone
hath
prevented
their
falling
in
those
sins
,
which
might
justly
have
brought
them
to
no
lesse
suffering
,
and
with
far
lesse
credit
and
comfort
,
than
now
,
while
they
are
put
to
suffer
for
Christ
,
and
their
duty
to
Him
:
for
,
this
is
the
sixth
direction
,
Let
him
glorifie
God
on
this
behalf
,
to
wit
,
that
he
is
put
to
suffer
not
as
a
thief
,
or
a
murderer
,
but
as
a
Christian
.
Vers.
17.
For
the
time
is
come
that
judgment
must
begin
at
the
House
of
God
:
and
if
it
first
begin
at
us
,
what
shall
the
end
be
of
them
that
obey
not
the
Gospel
of
God
?
Here
are
two
further
arguments
to
move
the
Godly
to
courage
and
constancy
under
their
sufferings
;
the
one
is
,
That
now
God's
appointed
and
fit
opportunity
was
come
,
wherein
he
would
have
his
just
displeasure
against
the
sins
of
men
,
beginning
first
to
kyth
in
his
own
family
the
Church
,
under
the
New
Testament
,
by
trouble
and
persecution
,
for
the
correction
and
trial
of
his
own
;
and
therefore
they
had
no
reason
to
faint
under
these
trials
,
seing
the
time
of
them
was
of
God's
appointment
,
and
that
the
Godly
were
only
to
endure
the
beginning
of
that
which
would
make
an
end
of
their
persecutors
.
The
other
argument
is
,
That
seing
God's
just
displeasure
against
sin
,
was
first
manifested
toward
his
own
People
,
the
end
of
their
wicked
enemies
behoved
to
be
unspeakably
terrible
,
and
therefore
they
had
no
reason
to
fear
sufferings
from
them
,
nor
to
joyn
with
them
in
their
evil
wayes
to
eschew
the
same
.
Hence
Learn
,
1.
Trouble
and
persecution
cannot
arise
in
the
Church
when
wicked
men
please
to
plot
it
,
or
set
a
time
to
the
beginning
of
it
,
were
their
power
,
policy
and
malice
never
so
great
,
but
only
when
that
fit
and
prefixed
opportunity
(
as
the
word
here
signifieth
)
is
come
,
which
hath
been
condescended
upon
in
the
eternal
councel
of
God
,
who
hath
also
determined
how
long
the
troubles
of
the
Church
shall
continue
,
Hab.
2.3
.
and
at
what
period
of
time
they
shall
end
,
Psal.
10●
.
13
.
The
consideration
whereof
should
quiet
and
comfort
the
hearts
of
the
Godly
under
their
sufferings
:
for
,
it
is
here
held
forth
,
as
a
ground
of
chearfull
submission
to
a
suffering
lot
,
that
the
time
prefixed
and
fittest
for
that
businesse
(
as
the
word
signifieth
)
●s
come
.
2.
The
Church
is
the
House
of
God
,
whereof
himself
is
both
the
Builder
,
Psal.
147.2
.
and
the
Foundation
and
chief
corner-stone
,
Isa.
28.16
.
wherein
he
delighteth
to
dwell
,
Psal.
132.14
.
and
which
he
will
therefore
protect
and
defend
,
Zech.
2.5
.
wherein
there
should
be
every
thing
belonging
to
a
well-ordered
family
,
1
Tim.
3.15
.
especially
holinesse
in
the
members
thereof
,
Psal.
93.5
.
for
,
so
the
Church
is
here
called
.
The
House
of
God
.
3.
As
the
Lord
is
pleased
sometimes
to
begin
his
judgments
at
the
sins
of
men
without
the
Church
,
that
thereby
his
own
may
take
warning
,
Zeph.
3.6
,
7.
So
he
seeth
it
fitting
at
some
other
times
to
take
another
method
,
and
to
begin
at
his
own
Church
with
sore
corrections
,
while
his
enemies
(
who
must
drink
the
dregs
of
that
cup
,
whereof
his
own
tast
but
a
little
,
Psal.
75.8
.
Jer.
25.29
.
and
17.18
.
)
are
spared
,
that
he
may
make
use
of
them
as
a
rod
wherewith
to
scourge
his
Children
,
Isa.
10.5.12
.
that
he
may
prove
himself
impartially
just
in
correcting
the
sins
of
his
own
,
which
are
oftentimes
more
dishonourable
to
him
than
the
sins
of
others
,
Amos
3.2
.
for
which
,
and
the
like
causes
,
it
is
,
that
judgment
must
begin
at
the
House
of
God
.
4.
Although
there
be
no
vindictive
wrath
in
any
of
the
troubles
and
sufferings
of
the
Godly
,
since
Christ
hath
born
that
to
the
full
,
Rom.
5.9
.
and
so
all
his
paths
toward
his
own
,
and
consequently
even
persecution
it self
,
must
be
mercy
and
truth
,
Psal.
25.10
.
Yet
those
calamities
wherewith
the
Lord
exerciseth
his
visible
Church
,
may
be
called
judgments
,
not
only
because
they
are
properly
such
,
to
many
wicked
and
profane
,
with
whom
God
dealeth
by
these
calamities
,
as
a
just
Judge
punishing
unpardoned
i●●●ities
,
and
because
that
same
calamity
,
which
●s
a
merciful
trial
to
the
Godly
,
will
be
turned
in
a
judgment
to
their
persecutors
;
as
the
Apostle
importeth
in
the
latter
part
of
this
Verse
,
but
also
because
even
persecution
it self
,
and
suffering
for
Christ
and
his
Truth
,
in
reference
to
the
Godly
,
as
they
are
alwayes
acts
of
the
Lord's
love
to
them
Heb.
12.6
.
So
they
may
be
also
acts
of
his
holy
justice
,
correcting
and
humbling
them
for
those
iniquities
which
he
hath
pardoned
,
Psal.
99.8
.
so
that
those
same
sufferings
which
the
Godly
endure
for
Christ
and
his
Truth
,
may
be
to
them
also
fatherly
chastisements
for
their
faults
,
which
in
Scripture
are
called
judgments
,
even
upon
the
Godly
,
Psal.
119.75
.
for
,
here
the
Apostle
,
speaking
of
the
trials
and
sufferings
of
the
Godly
saith
,
Judgment
must
begin
at
the
House
of
God
.
5.
The
trials
and
hard
exercises
of
the
Church
are
certain
forerunners
of
a
wofull
end
,
abiding
the
instruments
thereof
,
when
the
Lord
hath
done
his
work
by
them
;
the
consideration
whereof
should
keep
the
Lord's
People
from
fainting
under
their
sufferings
from
wicked
men
,
and
from
inclining
to
joyn
with
them
in
their
evil
wayes
for
present
case
;
for
,
if
judgment
first
begin
at
us
,
what
shall
the
end
be
of
them
that
obey
not
the
Gospel
?
6.
As
the
end
of
all
wicked
men
,
even
of
these
who
have
not
heard
the
Gospel
,
shall
be
everlasting
destruction
because
they
have
not
made
use
of
those
natural
impressions
of
God
,
and
his
Will
,
that
are
left
in
them
,
Psal.
9.17
.
So
the
judgment
abiding
those
who
have
heard
the
Gospel
,
and
would
not
suffer
themselves
to
be
perswaded
to
imbrace
the
blessed
offers
made
therein
,
nor
give
up
themselves
to
Christ's
obedience
,
(
which
is
the
description
the
Apostle
giveth
of
those
whom
he
here
threatneth
▪
supposing
them
to
have
been
hearers
of
the
Gospel
)
shall
be
so
terrible
,
as
no
words
can
expresse
;
Therefore
the
Apostle
useth
this
question
,
which
none
can
answer
What
shall
the
end
be
of
them
that
obey
not
the
Gospel
?
Vers.
18.
And
if
the
righteous
scarcely
be
saved
,
where
shall
the
ungodly
and
the
sinner
appear
?
Here
the
Apostle
cleareth
his
former
argument
,
to
this
purpose
,
That
if
even
justified
persons
,
and
holy
walkers
,
had
such
a
hard
lot
in
the
world
,
that
they
could
not
but
with
great
difficulty
,
and
through
many
fiery
tryals
win
to
the
Kingdom
of
Heaven
.
Those
who
did
cast
off
all
Religion
,
and
gave
themselves
up
to
all
wickednesse
,
might
expect
in
the
day
of
God's
reckoning
with
them
,
to
find
no
place
to
shelter
themselves
from
his
everlasting
wrath
;
and
therefore
there
was
no
reason
why
the
Godly
should
fear
them
,
or
joyn
with
them
in
their
evil
wayes
,
to
shun
sufferings
from
them
,
seing
their
end
should
be
so
terrible
.
Hence
Learn
,
1.
Although
the
salvation
of
all
that
flie
to
Christ
,
and
take
themselves
to
the
study
of
holinesse
,
be
most
sure
,
in
regard
of
Christ's
undertaking
to
cause
them
persevere
till
they
come
to
it
,
Joh.
10.28
.
and
the
way
to
that
salvation
be
in
it self
sweet
,
Prov.
3.17
.
and
in
regard
of
Christ's
large
allowance
of
strength
and
comfort
,
easie
to
the
renewed
man
,
Mat.
11.30
.
Yet
,
considering
the
many
fiery
trials
that
are
in
the
way
,
and
the
Believers
own
weaknesse
,
it
is
no
easie
matter
for
them
to
win
through
to
the
possession
thereof
;
The
consideration
of
which
difficulty
should
be
so
far
from
discouraging
them
in
the
way
,
that
it
should
provoke
them
to
put
on
much
resolution
to
hold
on
that
way
in
Christs
strength
,
notwithstanding
all
difficulties
:
for
,
not
the
possibility
of
the
Elects
losing
salvation
,
but
the
difficulty
of
attaining
it
,
by
reason
of
many
trials
,
and
their
own
weaknesse
,
is
imported
in
this
expression
,
as
a
motive
to
constancy
,
If
the
righteous
scarcely
be
saved
,
&c.
2.
While
the
Lord's
People
are
suffering
,
and
wicked
persons
prospering
,
they
should
put
their
hearts
frequently
to
consider
how
wofull
,
and
unspeakably
terrible
the
end
of
these
wicked
enemies
must
be
,
when
they
shall
be
forced
to
appear
before
their
Judge
,
and
shall
find
no
place
to
shelter
them
from
his
fierce
wrath
,
which
shall
pursue
them
to
Hell
,
and
torment
them
there
for
ever
;
that
by
such
thoughts
the
suffering-Children
of
God
,
may
be
moved
neither
to
envie
them
for
their
present
prosperity
,
nor
incline
to
joyn
with
them
in
their
sinful
courses
,
for
eschewing
trouble
from
them
,
Psal.
37.1
,
2
,
&c.
and
73.2
,
17.
but
rather
to
endure
sufferings
from
them
,
that
they
may
not
share
with
them
in
their
wofull
end
:
for
,
that
the
Godly
might
not
run
with
their
prospering
persecutors
to
the
same
excesse
of
riot
,
nor
faint
under
sufferings
from
them
,
The
Apostle
doth
again
represent
to
their
hearts
the
consideration
of
their
unspeakably
terrible
end
,
by
this
other
question
,
Where
shall
the
ungodly
and
the
sinner
appear
?
3.
The
consideration
of
this
difficulty
in
the
way
of
the
Godlie's
salvation
,
is
sufficient
to
convince
us
,
that
their
end
must
be
unspeakably
terrible
,
who
are
so
far
from
taking
paint
to
be
saved
,
that
they
shake
off
all
duties
of
Religion
,
as
the
word
,
ungodly
,
signifies
;
and
give
themselves
up
to
all
wickednesse
,
as
the
word
,
sinners
,
doth
import
,
and
so
hast
their
own
destruction
:
for
,
so
much
is
imported
in
the
connexion
of
the
first
part
of
this
Verse
,
with
the
latter
;
If
the
righteous
scarcely
be
saved
,
where
shall
the
ungodly
and
the
sinner
appear
?
Vers.
19.
Wherefore
,
let
them
that
suffer
according
to
the
will
of
God
,
commit
the
keeping
of
their
souls
to
Him
in
well
doing
as
unto
a
faithful
Creator
.
Lest
the
sharpnesse
of
the
trials
,
whereof
the
Apostle
gave
fore-warning
in
the
former
words
,
and
the
difficulty
of
attaining
salvation
by
reason
thereof
,
might
discourage
the
hearts
of
the
Godly
;
The
Apostle
giveth
here
the
seventh
and
last
direction
,
which
is
,
That
they
should
give
up
their
souls
to
the
keeping
of
their
Lord
,
f●r
whom
they
suffered
,
and
so
hold
on
in
their
duty
,
notwithstanding
of
sufferings
:
and
this
direction
the
Apostle
beareth
in
by
two
arguments
;
the
one
is
,
That
whatever
they
did
suffer
,
was
carved
out
to
them
,
not
by
the
lust
of
men
,
but
by
the
good-will
of
their
God
.
The
other
is
,
That
under
their
sufferings
for
well-doing
,
they
might
be
at
quietnesse
concerning
the
eternal
salvation
of
their
souls
,
and
their
through-bearing
till
they
come
to
the
possession
thereof
,
having
put
them
in
his
hand
,
who
is
both
able
to
save
them
,
having
made
them
,
and
all
things
,
of
nothing
;
and
in
testimony
of
his
good-will
to
save
them
,
hath
engaged
his
faithfulnesse
in
his
Promises
for
that
end
:
and
therefore
Believers
had
no
reason
but
to
go
on
chearfully
and
constantly
in
their
duty
,
notwithstanding
of
all
their
sufferings
.
Hence
Learn
,
1.
The
consideration
of
the
difficulty
that
is
in
the
way
of
the
salvation
of
the
Lord's
People
,
by
reason
of
the
many
fiery
trials
they
have
to
go
through
,
should
stir
them
up
to
make
sure
work
about
their
souls
,
by
putting
them
in
Christs
hand
,
so
shall
they
have
courage
and
strength
under
their
sufferings
:
for
,
this
last
direction
is
inferred
upon
the
former
purpose
,
as
the
first
word
maketh
clear
,
Wherefore
,
let
them
that
suffer
,
&c.
commit
the
keeping
of
their
souls
to
Him
.
2.
The
Lord's
People
should
more
highly
esteem
of
,
and
be
more
solicitous
about
,
t●e
preservation
of
their
souls
,
especially
in
a
troublesome
time
,
than
of
all
things
else
in
the
world
;
it
being
a
special
part
of
heavenly
wisdom
and
prudence
,
to
ensure
that
by
faith
,
putting
it
in
Christ's
hand
,
So
will
they
be
sure
of
quietnesse
of
spirit
under
all
their
sufferings
,
Psal.
31.5
.
and
will
value
the
lesse
,
other
losses
,
their
best
Jewel
being
in
safety
,
2
Tim.
1.12
.
for
,
the
Spirit
of
God
doth
not
mind
them
of
taking
course
to
preserve
other
things
,
knowing
they
were
ready
to
spend
too
much
of
their
care
that
way
in
an
evil
time
,
but
giveth
them
this
direction
for
quieting
their
hearts
,
however
other
things
went
:
Commit
the
keeping
of
your
souls
to
Him
.
3.
They
that
have
committed
the
keeping
of
their
souls
to
Jesus
Christ
,
as
they
would
have
comfort
under
their
sufferings
,
must
hold
on
in
the
way
of
well-doing
;
considering
,
that
however
their
souls
that
are
committed
to
him
,
cannot
be
lost
,
yet
their
assurance
and
comfort
cannot
be
kept
but
in
that
way
:
therefore
the
Apostle
qualifieth
this
direction
,
Commit
the
keeping
of
your
souls
to
Him
in
well
doing
.
4.
They
who
from
the
sense
of
their
souls
hazard
to
perish
,
for
any
ability
themselves
have
to
preserve
them
,
and
from
their
desire
to
have
their
soul
〈◊〉
●●fety
above
all
other
things
,
do
by
faith
,
put
them
in
the
hand
of
a
Saviour
for
mercy
and
salvation
;
and
having
so
done
,
do
betake
themselves
,
in
his
strength
,
to
the
way
of
their
duty
,
whatever
they
may
suffer
in
it
,
they
need
not
doubt
of
Christ's
taking
the
charge
and
custody
of
the
soul
thus
committed
to
him
:
for
,
that
they
may
be
confident
he
will
take
the
charge
of
them
,
and
safely
keep
what
is
committed
to
him
,
he
thus
by
his
Spirit
,
speaking
through
the
Apostle
,
commandeth
,
Commit
the
keeping
of
your
souls
to
Him
.
5.
The
sufferings
of
the
Lord's
People
come
not
according
to
the
lust
and
will
of
their
adversaries
,
but
are
measured
out
,
and
ordered
by
the
will
of
the
Lord
,
which
is
alwayes
a
good
will
towards
his
own
,
making
all
things
work
for
their
good
,
Rom.
8.28
.
The
consideration
whereof
should
hearten
them
under
all
their
sufferings
:
for
,
this
is
here
asserted
as
an
argument
to
constancy
and
chearfulnesse
under
their
sufferings
,
that
they
did
suffer
according
to
the
will
of
God
.
6.
They
that
would
have
courage
under
their
sufferings
from
powerful
adversaries
,
must
by
faith
lay
hold
upon
God's
Omnipotency
,
manifested
in
the
works
of
Creation
;
The
consideration
whereof
cannot
but
give
strength
and
courage
to
Believers
under
their
sufferings
,
they
having
the
Lord
,
and
all
his
Properties
engaged
to
be
forth-coming
for
them
in
the
Covenant
of
Grace
;
and
especially
,
considering
that
their
through-bearing
and
deliverance
cannot
but
be
easie
to
Him
,
who
made
all
of
nothing
:
for
,
that
the
Apostle
may
encourage
sufferers
,
he
representeth
the
Lord
to
their
faith
,
under
the
consideration
of
a
Creator
.
7.
The
consideration
of
the
Lord's
faithfulness
in
keeping
of
his
Promises
,
is
a
strong
pillar
of
the
Saints
confidence
,
that
they
shall
be
well
born
through
all
their
trials
,
seing
his
good
will
hath
moved
him
expresly
to
pawn
his
faithfulnesse
for
every
thing
they
need
;
particularly
,
for
pardoning
their
sin
,
upon
their
confession
,
1
Joh.
1.9
.
for
enabling
them
to
the
duties
of
holinesse
,
1
Thess.
5.24
.
and
for
bearing
them
through
all
their
sufferings
,
1
Cor.
10.13
.
1
Thess.
3.2
,
3.
for
,
this
consideration
of
the
Lord
,
joyned
with
that
of
his
Omnipotency
,
is
here
held
forth
to
the
faith
of
sufferers
,
as
a
strong
ground
of
their
confidence
,
anent
the
safety
of
their
souls
,
and
their
being
well
born
thorow
all
their
trials
;
He
is
a
faithful
Creator
.
CHAP.
V.
THis
Chapter
hath
three
parts
.
In
the
first
,
the
Apostle
(
having
insinuate
himself
upon
the
Officers
of
the
Church
,
ver.
1.
)
perswadeth
them
to
the
prime
duties
of
their
Calling
,
and
disswadeth
them
from
the
main
evils
incident
to
them
,
ver.
2
,
3.
by
the
consideration
of
the
glorious
reward
abiding
Christ's
faithful
Servants
,
ver.
4.
In
the
second
part
,
he
presseth
the
duties
of
the
slock
,
that
they
should
be
subject
to
their
Officers
,
and
one
of
them
to
another
;
that
they
should
study
humility
,
which
he
urgeth
by
several
arguments
,
ver.
5
,
6.
that
they
should
trust
God
with
their
thorow-bearing
in
these
duties
,
ver.
7.
and
prepare
themselves
for
the
battel
against
Satan
,
their
cruel
and
restlesse
adversary
,
ver.
8.
by
faith
opposing
all
his
temptations
,
notwithstanding
of
afflictions
in
that
way
,
considering
that
all
the
rest
of
the
Saints
were
their
fellow-souldiers
in
this
warfare
,
ver.
9.
The
third
part
,
containeth
the
close
of
the
whole
Epistle
,
wherein
the
Apostle
prayeth
for
their
perseverance
and
perfection
,
ver.
10.
praiseth
in
confidence
of
hearing
,
ver.
11.
commendeth
the
bearer
of
the
Epistle
,
and
the
Epistle
it self
,
ver.
12.
delivereth
commendation
to
them
from
other
Saints
,
ver.
13.
exhorteth
them
to
mutual
expressions
of
love
,
and
wisheth
unto
them
all
true
happinesse
,
ver.
14.
Vers.
1.
The
Elders
which
are
among
you
I
exhort
,
who
am
also
an
Elder
,
and
a
witnesse
of
the
sufferings
of
Christ
,
and
also
a
partaker
of
the
glory
that
shall
be
revealed
.
THe
Apostle
,
being
to
pr●sse
the
duty
of
the
Church-Officers
,
he
doth
in
the
first
place
insinuate
himself
upon
them
,
by
drawing
several
reasons
from
his
own
person
,
to
make
his
following
exhortations
have
the
more
weight
with
them
;
The
first
is
,
That
he
who
was
so
earnest
with
them
,
had
the
same
Office
with
them
,
to
the
duties
whereof
he
did
excite
them
The
second
is
,
That
he
had
been
an
eye-witnesse
of
Christ's
suffrings
for
the
Church
;
which
did
oblige
him
,
and
all
Christs
Servants
,
to
faithfulnesse
.
The
third
is
,
That
he
did
by
faith
share
with
them
,
and
other
Believers
,
of
the
right
unto
,
and
first-fruits
of
,
that
blessednesse
which
Christ
had
purchased
,
and
will
in
due
time
manifest
to
his
Redeemed
Ones
:
All
which
considerations
might
move
them
to
take
an
up-stirring
message
well
off
his
hand
.
Hence
Learn
,
1.
Even
in
the
midst
of
persecution
,
and
while
the
Lord's
People
are
in
exile
,
and
under
the
power
of
enemies
to
the
Truth
,
the
Lord
can
keep
up
a
standing
Ministery
,
and
his
Ordinances
among
them
,
in
despight
of
Satan
and
all
his
instruments
:
for
,
the
Apostle
;
writing
to
the
dispersed
,
and
persecuted
Christian
Jews
supposeth
them
to
have
Officers
,
and
those
Officers
to
have
opportunity
of
going
about
their
duty
,
while
he
thus
exhorts
them
to
it
,
The
Elders
which
are
among
you
I
exhort
,
&c.
2.
Even
those
whose
calling
it
is
,
to
stir
up
others
to
their
duty
,
and
in
whom
there
is
no
such
remarkable
defect
in
the
discharge
of
their
duty
,
as
deserveth
any
publick
notice
to
be
taken
of
it
,
have
notwithstanding
,
great
need
to
be
very
earnestly
stirred
up
to
greater
diligence
and
progresse
in
their
duty
,
than
what
they
have
already
attained
,
there
being
in
the
best
,
even
of
Christ's
Ministers
,
a
strong
party
drawing
them
back
from
their
duty
,
Mat.
26.41
.
and
at
their
best
much
short-coming
in
what
they
might
attain
unto
,
Philip.
3.12
,
13.
for
,
here
the
Spirit
of
the
Lord
,
whose
love
maketh
him
publish
the
faults
of
his
dearest
Servants
,
when
it
is
necessary
,
Rev.
2.4
.
Although
he
see
it
not
meet
before
the
Church
in
this
Epistle
,
to
reprove
the
Officers
for
any
failing
,
Yet
doth
he
by
his
Apostle
very
earnestly
stir
them
up
to
their
duty
:
The
Elders
which
are
among
you
I
exhort
,
&c.
3.
The
duties
of
Ministers
,
and
other
Office-bearers
of
the
Church
,
ought
to
be
pressed
upon
them
in
the
hearing
of
the
People
,
that
so
those
Officers
may
be
the
more
engaged
to
their
duty
,
and
the
People
the
more
able
to
discern
betwixt
those
of
them
that
are
conscionable
in
the
discharge
of
their
duty
,
and
others
that
are
not
;
Therefore
the
Apostle
doth
not
satisfie
himself
to
write
to
the
Church-Officers
concerning
their
duty
in
any
private
Letter
,
directed
to
themselves
alone
,
but
doth
insist
upon
their
duty
in
this
publick
Letter
,
directed
to
the
whole
Church
;
and
while
he
beginneth
to
deal
with
the
Officers
,
he
directeth
his
speech
to
the
People
,
The
Elders
which
are
among
you
I
exhort
,
&c.
4.
Those
that
bear
Office
in
the
House
of
God
,
ought
to
be
such
as
are
come
to
some
maturity
of
age
,
and
such
as
are
of
some
considerable
standing
in
the
profession
of
Christianity
,
See
1
Tim.
3.6
.
and
especially
such
,
as
for
their
wisdom
,
experience
,
and
gravity
may
deserve
that
reverence
and
respect
which
is
suitable
for
the
aged
:
for
,
this
stile
of
Presbyters
or
Elders
,
here
given
to
the
Officers
of
the
Church
,
may
be
safely
conceived
both
to
point
at
their
age
,
and
their
qualifications
suitable
to
the
aged
,
The
Elders
that
are
among
you
.
5.
Christ's
Ministers
have
not
only
the
charge
of
his
Flock
,
but
also
of
their
Fellow-labourers
with
whom
they
have
society
or
correspondence
in
the
Work
of
the
Lord
,
and
so
are
bound
to
stir
up
and
encourage
one
another
in
their
duty
:
for
,
th●●
Apostle
doth
not
only
presse
the
duty
of
the
People
,
b●
also
of
their
Church-officers
;
and
while
he
doth
it
,
represents
himself
as
a
Fellow-presbyter
,
or
Colleague
with
other
ordinary
Ministers
;
The
Elders
which
are
among
you
I
exhort
,
who
am
also
an
Elder
.
6.
No
Minister
of
Jesus
Christ
ought
to
affect
or
usurp
any
superiority
over
other
Ministers
,
considering
how
much
Christ
was
displeased
with
it
in
his
own
Disciples
,
Mat.
20.25
,
26.
And
that
this
great
Apostle
,
from
whom
the
Antichristian
Church
pretendeth
her
warrant
for
Prelacy
among
Ministers
,
while
he
speaketh
to
other
Church-officers
,
holdeth
forth
himself
only
as
their
equall
,
Who
am
also
an
Elder
.
7.
As
the
Ministers
of
Christ
ought
to
take
well
with
exhortation
to
their
duty
,
even
from
the
people
under
their
charge
,
who
,
though
they
have
no
jurisdiction
over
their
Officers
,
to
call
them
to
a
judicial
accompt
,
or
inflict
censures
upon
them
for
their
faults
,
which
doth
belong
to
their
Fellow-presbyters
,
1
Cor.
14.32
.
Yet
they
have
good
warrant
to
warn
them
of
their
duty
,
and
incite
them
to
it
,
with
due
reverence
and
modesty
suitable
to
their
station
,
Col.
4.17
.
So
should
they
receive
counsel
and
warning
,
especially
from
their
Fellow-labourers
,
who
ought
to
have
more
courage
and
skill
than
ordinarily
the
people
have
,
to
point
out
the
duty
of
Church-officers
,
and
ought
to
be
looked
upon
by
other
Officers
who
hear
them
point
out
their
duty
,
as
having
a
calling
from
God
through
vertue
of
their
Office
so
to
do
:
for
,
the
Apostle
speaking
to
the
Officers
of
the
Church
,
makes
this
an
argument
to
prevail
with
them
,
that
he
who
brought
this
message
,
was
also
an
Elder
.
8.
It
is
no
easie
thing
for
one
of
Christ's
Ministers
to
prevail
with
others
of
that
same
sacred
Calling
,
by
counsel
and
exhortation
,
every
one
of
them
being
apt
to
lift
up
themselves
above
another
,
Luke
22.24
.
and
at
the
apprehension
of
that
frame
of
spirit
in
their
Fellow-labourers
,
to
have
their
passions
stirred
against
them
,
Mat.
20.24
.
The
consideration
whereof
should
move
every
Minister
to
much
humility
and
loving-earnestnesse
in
dealing
with
their
Fellow-labourers
:
for
,
the
Apostle
doth
here
use
many
insinuations
upon
the
Church-guides
,
as
arguments
to
bear-in
his
following
exhortations
upon
them
,
thereby
importing
some
difficulty
of
prevailing
with
them
,
and
is
very
humbly
earnest
with
them
,
thereby
casting
a
copie
to
one
Minister
how
to
deal
with
another
,
as
is
imported
in
the
signification
of
these
words
,
The
Elders
which
are
among
you
I
exhort
,
who
am
also
an
Elder
.
9.
It
pleased
our
Redeemer
to
suffer
before
witnesses
,
both
in
his
agony
in
the
Garden
,
Mat.
26.37
.
and
upon
the
Crosse
,
Mat.
27.39
.
and
likewise
to
imploy
some
of
these
Witnesses
to
preach
Him
crucified
to
the
Church
,
thereby
condescending
to
beget
the
greater
certainty
in
the
hearts
of
Believers
,
that
God's
justice
is
satisfied
for
them
,
Act.
5.30
,
31.
to
give
us
the
more
lively
description
of
his
sufferings
,
Act.
3.15
.
and
to
let
us
know
that
he
hath
born
shame
for
us
,
as
a
part
of
the
punishment
due
to
our
sins
,
Heb.
12.2
.
for
which
,
and
the
like
causes
,
the
Apostle
calleth
himself
here
,
A
Witnesse
of
the
sufferings
of
Christ
.
10.
However
these
whom
the
Lord
makes
most
instrumental
to
gain
others
to
himself
,
may
expect
a
special
reward
from
him
,
Dan.
12.3
.
Yet
everlasting
blessednesse
,
or
glory
,
is
not
a
thing
proper
to
them
alone
,
but
is
the
common
portion
of
all
faithful
Ministers
,
and
Believers
in
Jesus
Christ
:
for
,
the
Apostle
only
calleth
himself
a
partaker
,
(
or
,
as
the
word
signifieth
,
a
sharer
together
with
others
,
to
wit
,
the
flock
of
Christ
,
to
whom
his
speech
is
directed
,
and
their
Officers
,
whose
duty
he
presseth
)
of
the
glory
that
shall
be
revealed
.
11.
Although
the
Saints
,
in
this
mortal
state
,
could
not
well
endure
the
least
glimpse
of
glory
,
much
lesse
partake
of
it
,
as
they
shall
do
afterward
,
Mark
9.6
.
Yet
even
while
they
are
in
the
midst
of
much
outward
misery
,
and
in
the
expectation
of
more
,
they
have
a
right
,
and
may
attain
unto
some
real
participation
of
glory
,
while
they
are
by
faith
united
with
Christ
the
Lord
of
glory
,
Col.
1.27
.
and
do
sometimes
tast
of
the
first
fruits
of
that
whereupon
glorified
spirits
do
live
,
Rev.
2.17
.
for
,
the
Apostle
,
a
persecuted
man
,
and
looking
for
martyrdom
2
Pet.
1.14
.
calleth
himself
a
partaker
(
or
sharer
with
other
Believers
)
of
the
glory
that
shall
be
revealed
.
12.
Although
Christ's
Ministers
should
detest
the
seeking
of
their
own
glory
before
the
world
,
as
they
desire
to
resemble
their
Master
,
Joh.
8.50
.
and
the
best
of
his
Servants
,
1
Thess.
2.6
.
Yet
may
they
humbly
assert
any
special
honour
that
Christ
hath
put
upon
them
,
when
it
is
manifest
that
their
so
doing
may
tend
to
his
glory
,
and
the
advantage
of
the
message
they
carry
:
for
,
that
the
Apostle
may
make
way
for
the
receiving
of
the
message
which
he
hath
to
the
Church-guides
,
he
doth
commend
himself
from
the
honour
Christ
had
put
upon
him
,
to
be
a
personal
witnesse
of
his
sufferings
,
and
a
partaker
of
the
glory
to
be
revealed
.
13.
The
greater
certainty
of
the
Truth
,
and
comfort
by
it
,
appear
to
be
in
them
that
deliver
it
,
and
the
more
charity
they
may
expresse
concerning
the
good
estate
of
those
to
whom
they
do
deliver
it
,
the
better
acceptance
,
and
successe
of
their
message
,
may
they
expect
:
for
,
the
Apostle
,
that
his
message
might
be
the
better
taken
,
representeth
himself
as
one
to
whom
the
truth
of
the
Gospel
was
most
certain
,
he
being
a
witnesse
of
the
sufferings
of
Christ
,
as
one
that
had
much
courage
and
comfort
in
adhering
to
it
,
and
much
charity
toward
those
with
whom
he
dealeth
as
being
a
co-partner
with
them
of
the
glory
to
be
revealed
.
Vers.
2.
Feed
the
Flock
of
God
which
is
among
you
,
taking
the
oversight
thereof
,
not
by
constraint
,
but
willingly
:
not
for
filthy
lucre
,
but
of
a
ready
mind
.
3.
Neither
as
being
lords
over
Gods
heritage
:
but
being
ensamples
to
the
flock
.
The
Apostle
,
having
insinuated
himself
in
the
former
Verse
,
upon
the
Officers
of
the
Church
,
that
so
his
counsel
here
might
have
the
better
acceptance
with
them
,
he
doth
in
the
next
place
branch
out
particularly
their
duty
,
exhorting
them
to
feed
the
Lord's
People
with
his
Truth
,
and
rule
them
by
his
Discipline
;
both
which
,
are
in
the
signification
of
the
first
word
:
and
that
these
might
be
the
better
done
,
he
presseth
them
to
take
diligent
inspection
of
the
manners
and
several
conditions
of
the
people
:
which
duties
he
beareth-in
by
an
argument
taken
from
the
relation
that
the
People
of
their
charge
had
to
the
Lord
,
as
being
his
Flock
;
and
withall
,
pointeth
out
the
right
manner
of
going
about
these
duties
,
in
six
several
directions
;
one
whereof
is
still
negative
,
disswading
from
some
evil
,
incident
to
men
of
that
calling
;
and
another
positive
,
perswading
to
the
study
of
some
necessary
qualification
requisit
in
such
,
to
wit
,
first
,
That
they
should
not
go
about
their
duty
,
as
if
they
were
forced
unto
it
;
But
secondly
,
from
an
inward
inclination
to
serve
their
Master
,
and
profit
his
People
.
Thirdly
,
not
from
so
base
an
end
as
their
outward
gain
;
But
,
fourthly
,
from
a
heart
fitted
by
Jesu-Christ
for
their
duty
.
Fifthly
,
that
they
should
not
affect
any
dominion
over
the
Lord's
People
;
But
sixthly
,
in
their
whole
carriage
cast
them
a
copie
of
holy
and
humble
walking
.
Hence
Learn
,
1.
Every
Minister
of
Christ
ought
both
to
be
able
to
feed
his
People
with
his
saving
Truth
,
Jer.
3.15
.
rightly
divided
,
and
applied
2
Tim.
2.15
.
to
every
one
of
them
,
according
to
their
several
conditions
,
Mat.
24.45
.
which
is
no
lesse
necessary
for
cherishing
and
encreasing
their
spiritual
life
,
than
their
ordinary
food
in
season
is
for
their
bodi
s
,
Job
23.12
.
And
likewise
they
ought
to
have
wisdom
authority
and
equity
,
for
ruling
of
the
Lord's
People
by
the
right
exercise
of
discipline
,
and
application
of
censures
:
for
,
both
feeding
and
ruling
is
exprest
by
one
word
in
both
the
original
languages
,
to
signifie
that
they
are
joyntly
requisite
in
every
Minister
,
whose
duty
here
is
mainly
held
forth
,
Feed
the
Flock
,
&c.
2.
It
is
not
enough
for
the
Ministers
of
Christ
to
hold
forth
sound
and
saving
Truths
to
his
People
,
in
their
doctrine
,
and
to
rule
them
by
the
application
of
censures
and
discipline
,
unlesse
they
also
take
diligent
inspection
of
their
manners
,
and
of
their
several
conditions
and
necessities
,
by
frequent
conversing
with
,
and
visiting
of
them
,
as
this
other
word
,
holding
forth
their
duty
,
signifieth
,
without
which
they
can
neither
apply
the
Truth
,
nor
censures
to
the
People
as
they
ought
:
for
,
this
is
the
second
principal
part
of
Church-officers
duty
,
especially
Ministers
,
toward
the
Flock
of
God
,
taking
the
oversight
thereof
.
3.
It
should
provoke
Ministers
to
fidelity
and
diligence
in
their
Calling
,
to
consider
that
the
People
of
their
Charge
,
are
the
Flock
of
God
,
who
therefore
will
provide
for
them
,
Isa.
40.11
.
and
will
be
very
terrible
to
them
that
have
the
charge
of
them
,
in
case
they
slight
or
wrong
them
,
Ezek.
34.2
,
10.
&c.
for
,
to
move
the
Church-officers
to
faithfulnesse
and
painfulnesse
in
their
duty
,
the
Apostle
thus
designeth
the
People
of
their
charge
,
The
Flock
of
God
.
4.
Although
none
that
are
sensible
of
their
own
weaknesse
,
and
the
weight
of
the
charge
of
souls
,
will
be
very
forward
to
thrust
themselves
into
that
employment
,
Exod.
3.11
.
Jer.
1.6
.
Yet
,
being
once
called
to
it
,
and
engaged
therein
,
they
should
not
go
about
the
duties
thereof
,
as
being
constrained
thereunto
by
their
fears
,
lest
they
discover
their
own
weaknesse
,
or
lest
they
fall
under
the
censure
of
others
,
or
lest
their
own
conscience
may
vex
them
for
neglect
of
their
duty
:
for
,
this
is
the
first
evil
from
which
the
Apostle
disswadeth
Christ's
Ministers
,
as
that
which
would
mar
the
right
manner
of
going
about
their
duty
,
Not
by
constraint
.
5.
There
should
be
in
the
heart
of
every
faithful-Minister
,
so
much
love
to
Jesus
Christ
,
arising
from
the
sense
of
his
personal
obligation
to
him
,
2
Cor.
5.14
.
and
so
great
a
desire
of
the
salvation
of
souls
,
1
Cor.
10.33
.
as
may
beget
in
him
such
a
strong
inclination
,
and
inward
bensel
of
spirit
to
his
duty
,
that
though
there
were
no
external
consideration
of
gain
,
glory
,
or
the
like
,
to
hold
him
on
,
Yet
may
he
not
be
suffered
to
neglect
it
:
for
,
this
is
the
first
positive
qualification
of
a
,
Minister
going
rightly
about
his
duty
,
But
willingly
.
6.
Although
Christ's
Ministers
may
with
his
allowance
challenge
from
the
People
under
their
charge
,
a
competent
means
of
outward
subsistance
,
according
to
their
ability
,
1
Cor.
9.14
.
Yet
for
any
of
the
Ministers
of
Christ
to
make
their
worldly
gain
their
great
inducement
to
undertake
that
Calling
,
or
their
prime
encouragement
in
going
about
the
Duties
of
it
,
is
a
filthy
frame
of
spirit
,
which
appears
to
be
in
them
when
they
streatch
themselves
to
the
utmost
to
please
them
most
,
from
whom
they
expect
most
gain
,
Numb.
23.1
.
and
to
oppose
and
discourage
others
,
from
whom
they
expect
least
,
Mic.
3.5
.
for
,
from
this
evil
,
as
abominable
to
God
,
detestable
to
faithful
Ministers
,
and
a
thing
that
indisposeth
them
for
the
right
discharge
of
their
duty
,
the
Apostle
here
doth
disswade
in
the
third
direction
,
Not
for
filthy
lucre
.
7.
A
Minister
of
Christ
that
would
go
rightly
about
his
duty
,
must
ly
in
wait
for
every
opportunity
thereof
,
keeping
himself
in
some
fitnesse
of
disposition
,
for
every
part
of
his
Calling
,
whether
the
opportunity
of
discharging
the
particular
duties
thereof
do
presently
offer
or
not
,
as
is
imported
in
the
fourth
direction
,
which
is
positive
;
But
of
a
ready
mind
.
8.
It
is
an
evil
to
be
abhorred
by
all
that
would
expect
the
reward
of
faithfull
Ministers
,
to
affect
or
usurp
any
lordship
or
dominion
,
whether
over
their
Fellow-labourers
,
which
appeareth
in
their
seeking
preference
over
them
,
3
Joh.
9.
or
over
the
People
of
their
charge
;
which
appeareth
,
by
their
taking
a
way
with
people
rather
to
compel
them
to
subjection
to
the
Gospel
,
than
to
perswade
them
to
it
,
contrary
to
the
Apostles
practice
,
1
Cor.
4.21
.
2
Cor.
12.20
.
by
their
making
use
of
the
Word
,
or
Discipline
,
to
vent
their
own
private
revenge
,
or
to
carry
their
point
by
meer
violence
,
and
outwearying
of
those
that
oppose
them
,
Ezek.
34.4
.
contrary
to
the
Apostle's
precept
,
2
Tim.
2.24
,
25.
for
,
this
is
the
third
evil
the
Apostle
disswadeth
from
,
in
his
fifth
direction
,
Neither
as
being
lords
over
God's
heritage
.
9.
The
Church
and
People
of
God
are
his
inheritance
,
which
he
hath
purchased
to
himself
with
his
blood
,
Act.
20.28
.
in
which
,
he
is
the
only
Lawgiver
,
Isa.
33.22
.
and
therefore
will
never
cast
off
or
alienate
the
same
,
Psal.
94.14
.
The
consideration
whereof
should
make
all
afraid
to
lord
it
over
his
People
,
or
to
appropriate
this
stile
to
themselves
,
which
is
here
given
to
all
the
Lord's
People
,
as
a
motive
to
their
Overseers
to
diligence
,
and
a
disswasive
from
usurping
dominion
over
them
;
Neither
as
being
lords
over
God's
heritage
.
10.
That
which
doth
much
compleat
the
Ministers
of
Jesus
Christ
,
is
,
when
with
their
abilities
to
teach
,
and
rule
,
and
other
inward
qualifications
,
they
have
also
such
an
external
conversation
,
as
may
be
alluring
to
the
Flock
to
follow
,
and
worthy
of
their
imitation
,
while
they
expresse
in
their
practice
,
the
graces
of
God
to
be
in
their
heart
,
such
as
faith
and
love
,
1
Tim.
4.12
.
patience
under
personal
injuries
,
1
Cor.
4.16
.
humility
,
and
self-denial
for
the
good
of
others
,
1
Cor.
10.33
.
and
11.1
.
for
,
this
is
the
Apostle's
last
direction
,
without
which
all
the
rest
(
suppose
they
could
be
where
this
is
wanting
)
would
do
little
good
,
But
being
ensamples
to
the
Flock
.
Vers.
4.
And
when
the
chief
Shepherd
shall
appear
,
ye
shall
receive
a
crown
of
glory
that
fadeth
not
away
.
The
Apostle
,
having
cleared
the
duty
of
the
Officers
of
the
Church
,
he
giveth
them
here
in
the
close
of
the
first
part
of
the
Chapter
,
some
strong
motives
to
fidelity
and
diligence
therein
;
As
first
,
That
there
was
a
higher
Shepherd
than
they
,
to
wit
,
Jesus
Christ
the
Prince
of
Pastors
,
to
take
an
account
of
them
.
Secondly
That
if
they
were
found
faithfull
and
diligent
in
their
duty
,
they
might
be
sure
of
an
eminent
degree
of
glory
from
Christ
at
his
second
coming
.
Thirdly
,
That
that
glorious
reward
should
remain
alwayes
the
same
in
it self
,
and
be
eternally
possest
by
them
.
Hence
Learn
,
1.
The
most
eminent
of
Christ's
Servants
have
no
lesse
need
of
encouragement
in
their
duty
,
than
the
meanest
under
their
charge
;
their
trials
and
temptations
being
often
greater
than
others
,
Luke
22.31
.
and
they
no
lesse
subject
to
discouragement
,
by
reason
of
these
than
others
,
Cor.
7.
—
5
,
6.
Therefore
the
Spirit
of
the
Lord
findeth
it
necessary
here
to
give
them
encouragement
,
as
he
did
to
the
Flock
before
,
Chap.
4.13
,
14.
And
when
the
chief
Shepherd
shall
appear
,
ye
shall
receive
a
crown
.
2.
Jesus
Christ
is
the
chief
Shepherd
,
the
Prince
of
Pastors
,
the
prime
Feeder
and
Ruler
(
as
the
word
signifies
)
of
his
own
Flock
,
from
whom
all
the
Under-shepherds
,
the
Officers
of
his
House
,
have
their
Commission
,
Mat.
28.18
,
19.
their
furniture
or
gifts
,
Eph.
4.8
,
11.
and
to
whom
they
must
all
give
an
account
,
Heb.
13.17
.
who
taketh
the
prime
charge
of
his
own
Flock
,
Isa.
40.11
.
and
will
supply
to
them
the
defects
of
the
Shepherds
under
Him
,
Ezek.
34.11
.
In
all
which
respects
he
is
here
called
the
chief
Shepherd
.
3.
Albeit
the
Lord
useth
to
give
in
hand
unto
his
faithfull
Servants
worth
all
their
pains
in
his
service
,
either
by
letting
them
see
some
successe
of
their
labours
,
2
Cor.
2.14
.
or
by
giving
them
inward
peace
from
the
faith
of
his
approbation
,
when
desired
successe
is
wanting
,
Isa.
49.
—
4.
Yet
he
would
have
them
taking
their
prime
encouragement
,
from
what
they
shall
get
when
he
and
they
meet
:
for
,
to
the
consideration
of
this
the
Apostle
here
leadeth
all
the
Servants
of
Christ
;
When
the
chief
Shepherd
shall
appear
,
ye
shall
receive
a
crown
of
glory
.
4.
The
reward
abiding
Christ's
faithfull
Ministers
,
wherein
all
the
lovers
of
Christ
shall
share
in
their
own
measure
,
2
Tim.
4.
—
8.
shall
be
exceeding
compleat
and
glorious
,
as
the
metaphor
of
a
Crown
of
glory
signifieth
,
and
such
as
shall
never
fade
or
wax
old
,
but
unto
all
eternity
shall
remain
still
in
its
primitive
vigour
,
as
if
a
flower
should
still
keep
its
fairest
lustre
,
and
sweetest
smell
;
which
metaphor
,
is
also
in
the
words
:
and
this
may
comfort
them
against
the
fading
of
their
reputation
among
men
,
which
is
incident
to
the
best
,
Joh.
5.
—
35.
Gal.
4.16
.
for
,
this
is
here
given
to
the
Church-guides
,
as
their
great
encouragement
,
that
they
are
to
receive
a
crown
of
glory
,
which
fadeth
not
away
.
Vers.
5.
Likewise
ye
younger
,
submit
your selves
unto
the
elder
:
yea
,
all
of
you
be
subject
one
to
another
,
and
be
clothed
with
humility
:
for
,
God
resisteth
the
proud
,
and
giveth
grace
to
the
humble
.
The
Apostle
,
having
in
the
former
part
of
the
Chapter
,
exhorted
the
Officers
of
the
Church
to
their
duty
;
In
the
second
part
,
he
pointeth
out
the
duties
of
the
flock
,
whom
he
designeth
by
the
name
of
younger
,
not
only
because
the
most
part
of
them
are
ordinarily
younger
in
years
,
than
their
Officers
;
but
,
mainly
,
because
in
their
disposition
and
carriage
toward
their
Overseers
,
they
should
shew
some
resemblance
of
that
reverence
and
obedience
,
which
is
suitable
in
young
ones
,
toward
the
aged
;
And
their
duty
he
holdeth
forth
in
six
directions
.
The
first
which
belongeth
to
them
,
considered
only
as
they
are
under
the
charge
of
their
Officers
,
is
,
subjection
to
them
in
the
Lord
,
which
importeth
obedience
to
their
message
,
and
respect
to
their
persons
.
The
second
,
which
concerns
them
mainly
as
fellow-members
of
the
Church
,
is
,
mutual
subjection
of
one
to
another
in
all
the
duties
of
love
.
The
third
,
which
holdeth
forth
the
special
mean
of
attaining
to
the
former
two
,
is
,
that
they
should
adorn
themselves
with
a
mean
esteem
of
themselves
:
and
this
the
Apostle
presseth
by
two
arguments
;
The
one
is
,
that
the
Lord
opposeth
himself
to
them
that
lift
up
themselves
.
And
the
other
is
,
that
he
giveth
his
favour
and
grace
to
them
that
abase
themselves
.
Hence
Learn
,
1.
It
is
the
duty
of
the
Lord's
People
,
to
be
subject
to
their
Rulers
whom
he
hath
set
over
them
in
his
Church
,
by
submitting
to
the
duties
which
they
presse
upon
them
from
the
Word
,
Heb.
13.22
.
and
to
the
censures
they
inflict
according
to
the
Word
,
2
Cor.
2.9
.
by
affording
them
some
means
of
outward
subsistance
,
Gal.
6.6
.
and
by
giving
some
respect
to
their
persons
,
because
of
their
Office
,
1
Cor.
4.1
.
in
respect
whereof
,
they
are
lifted
up
by
the
Lord
above
his
People
,
as
the
word
here
signifies
:
for
,
the
substance
of
the
duty
of
the
flock
to
their
Church
Officers
,
is
here
by
the
Apostle
comprehended
in
this
one
word
,
Be
subject
.
2.
Whether
the
Members
of
the
Church
be
younger
or
elder
in
years
,
they
should
,
in
reference
to
their
Overseers
,
resemble
that
disposition
and
carriage
,
which
beseemeth
young
ones
toward
the
elder
,
in
their
earnest
desire
of
the
Word
,
and
means
of
salvation
administred
by
them
,
chap.
2.3
.
by
depending
upon
them
,
as
instruments
,
for
counsel
in
their
difficult
cases
,
Mal.
2.7
.
calling
for
their
help
and
assistance
under
their
crosses
,
Jam.
5.14
.
and
by
their
meek
submission
to
censures
from
them
,
Heb.
13.17
.
for
,
it
is
mainly
in
respect
of
the
resemblance
that
should
be
betwixt
the
disposition
of
the
Flock
in
reference
to
their
Pastors
and
Overseers
,
and
that
of
Children
toward
their
Parents
,
or
such
as
have
the
charge
of
them
,
that
the
Apostle
thus
designeth
them
;
Ye
younger
be
subject
to
the
elder
.
3.
The
obligation
of
the
Lord's
People
to
their
duty
toward
their
Overseers
,
is
no
lesse
strait
,
than
that
of
their
Overseers
to
their
duty
toward
them
,
and
therefore
their
hazard
in
neglecting
their
duty
can
be
no
lesse
than
theirs
:
for
,
the
Apostle
beareth
in
their
duty
upon
them
toward
their
Overseers
,
by
such
a
word
as
importeth
an
equality
in
the
strictnesse
of
the
tye
,
Likewise
ye
younger
be
subject
to
the
elder
.
4.
There
is
a
mutual
subjection
due
by
every
one
of
the
Lord's
People
toward
another
,
which
consists
in
their
condescendency
to
reprove
one
another
in
love
,
for
their
faults
,
Lev.
19.17
.
their
instructing
and
admonishing
one
another
concerning
their
duty
,
Col.
3.16
.
in
their
taking
well
with
reproofs
and
admonitions
one
from
another
,
Psal.
141.5
.
and
in
their
stooping
to
all
the
duties
of
charity
one
toward
another
,
Gal.
5.
—
13.
and
the
like
.
All
which
is
comprehended
in
this
second
direction
given
to
the
Members
of
the
Church
,
in
reference
to
their
fellow-members
;
Yea
,
all
of
you
be
subject
one
to
another
.
5.
However
men
appointed
for
destruction
,
do
glory
in
their
pride
and
violence
,
wherewith
they
think
themselves
adorned
,
Psal.
73.6
.
18
,
19.
Yet
the
grace
of
humility
,
whereby
a
Christian
hath
a
mean
esteem
of
himself
,
flowing
from
the
sense
of
his
own
sinfulnesse
,
1
Cor.
15.9
.
and
of
the
undeserved
goodnesse
of
God
,
2
Sam.
7.18
,
20
whereby
he
is
inclined
to
prefer
others
to
himself
,
Rom.
12.10
.
not
desiring
more
esteem
from
others
than
God
alloweth
him
to
have
,
1
Cor.
3.5
.
and
4.6
.
and
taketh
well
with
all
chastisements
from
God
as
lesse
than
his
deserving
,
Ezr.
9.13
.
is
the
prime
ornament
of
Christians
,
which
they
should
tye
about
them
,
and
delight
to
wear
,
as
the
word
here
signifies
,
and
be
no
lesse
ashamed
to
appear
without
,
than
without
their
clothing
;
Be
clothed
with
humility
.
6.
There
can
be
no
right
discharge
of
any
duty
that
the
Lord's
People
owe
to
Superiours
,
inferiours
,
or
equals
,
until
they
get
from
God
that
humble
frame
of
spirit
,
formerly
described
:
for
,
this
exhortation
may
be
taken
for
a
mean
of
attaining
to
the
former
duties
;
And
be
clothed
with
humility
.
7.
Although
the
Lord
may
suffer
proud
sinners
to
prosper
in
their
sins
for
a
time
,
Psal.
73.4
,
5.
Yet
he
doth
still
stand
in
battel
array
(
as
the
word
here
translated
,
to
resist
,
signifieth
)
against
them
,
and
will
take
his
fittest
opportunity
to
bear
down
all
that
live
in
that
sin
of
pride
,
which
doth
manifest
it self
in
the
slighting
of
the
study
of
reconciliation
with
God
through
Christ
,
Psal.
10.4
.
the
neglect
of
clear
duties
prest
by
the
Word
,
Neh.
9.16
,
17
,
29.
and
in
unthankfulnesse
to
God
for
his
mercies
,
2
Chron.
32.25
,
26.
The
consideration
of
which
opposition
from
God
,
should
make
the
study
of
humility
,
lovely
;
and
pride
,
hateful
to
the
Lord's
People
,
as
they
would
not
have
God
for
their
party
:
for
,
this
is
a
reason
to
presse
humility
,
God
resisteth
the
proud
.
8.
The
sweet
proofs
of
God's
favour
,
and
the
increase
of
the
graces
of
his
Spirit
,
is
that
which
every
humble
sinner
may
expect
,
which
should
commend
the
grace
of
humilitie
to
them
,
and
make
them
study
the
exercise
of
it
:
for
,
both
these
are
comprehended
in
this
second
argument
,
pressing
them
to
put
on
this
ornament
,
God
giveth
grace
to
the
humble
.
Vers.
6.
Humble
your selves
therefore
under
the
mighty
hand
of
God
,
that
he
may
exalt
you
in
due
time
.
The
Apostle
doth
here
again
urge
his
former
exhortation
to
the
study
of
humility
,
especially
under
the
crosse
,
by
two
further
arguments
,
The
one
taken
from
the
omnipotency
of
God
,
which
is
able
to
crush
the
proud
,
and
carry
the
humble
through
all
their
straits
.
The
other
from
the
certain●y
of
the
humble
person's
deliverance
,
which
is
promised
in
the
season
fittest
for
it
.
Hence
Learn
,
1.
Humility
is
a
lesson
so
hard
to
be
learned
,
that
Christ's
Ministers
had
need
to
presse
the
same
frequently
upon
his
People
,
and
study
many
arguments
to
bear
it
in
upon
them
:
for
,
the
Apostle
,
having
in
the
former
verse
,
by
very
strong
reasons
,
perswaded
them
to
clothe
themselves
with
that
ornament
,
he
doth
here
again
by
other
arguments
,
presse
the
same
in
substance
;
Humble
your selves
under
the
mighty
hand
of
God
,
&c.
2.
The
consideration
of
the
mighty
power
of
God
,
which
is
sufficiently
able
to
protect
and
bear
through
all
his
Followers
,
Joh.
10.28
.
and
to
find
out
,
and
punish
all
that
oppose
him
,
or
them
,
Psal.
21.8
,
9.
should
move
the
Lord's
people
humbly
to
submit
to
their
duty
,
and
to
the
hardest
dispensation
in
following
thereof
:
for
,
his
Almighty
Power
,
here
signified
by
his
Hand
,
is
mentioned
as
a
further
reason
of
his
Peoples
humbling
of
themselves
;
Humble
your selves
therefore
under
the
mighty
hand
of
God
.
3.
Although
the
Lord's
People
who
have
attained
to
some
approven
measure
of
the
exercise
of
this
grace
of
humility
,
under
their
straits
,
may
not
expect
a
present
deliverance
out
of
them
,
Hab.
2.1
,
3.
Yet
their
delivery
is
made
sure
for
them
,
and
they
are
certified
by
his
faithfull
Word
,
that
they
shall
be
carried
through
till
they
meet
with
it
:
for
,
though
he
do
not
promise
here
to
the
humble
,
that
they
shall
be
presently
exalted
,
Yet
he
maketh
them
sure
of
this
,
that
if
they
humble
themselves
under
his
mighty
hand
,
they
shall
be
exalted
.
4.
The
deliverance
of
the
Lord
's
humble
People
cometh
alwayes
to
them
in
the
fittest
time
,
which
is
,
when
the
Lord
hath
perfected
his
work
intended
by
their
affliction
,
Isa.
10.12
.
particularly
when
they
are
brought
to
that
measure
of
humiliation
,
to
which
by
their
straits
the
Lord
intends
to
bring
them
,
Lev.
26.41
.
when
they
are
prepared
by
their
straits
to
put
a
due
price
upon
a
delivery
,
Psal.
102.13
,
14.
and
when
the
cup
of
their
enemies
iniquity
is
full
,
Gen.
15.16
,
for
,
this
word
signifieth
both
the
opportunity
fixed
,
and
fittest
for
the
exaltation
of
the
humble
,
He
shall
exalt
you
in
due
time
.
Vers.
7.
Casting
all
your
care
upon
him
,
for
he
careth
for
you
.
The
fourth
direction
,
which
is
brought
in
as
a
special
mean
of
attaining
to
the
former
,
is
,
that
Believers
should
by
faith
commit
unto
the
Lord
their
thorow-bearing
in
their
duty
,
the
event
thereof
,
and
all
their
anxiety
about
these
;
and
that
because
the
Lord's
loving
providence
doth
not
suffer
him
to
neglect
them
,
or
any
of
their
concernments
.
Hence
Learn
,
1.
The
Children
of
the
Lord
are
subject
to
much
sinfull
anxiety
in
following
of
their
duty
;
which
appeareth
when
they
are
hindered
from
their
duty
,
by
looking
more
to
their
own
weaknesse
,
and
the
difficulties
in
the
way
of
duty
,
than
to
the
sufficiency
promised
by
him
that
calleth
them
to
it
,
Exod.
3.11
.
or
when
they
are
discouraged
in
their
duty
by
the
apprehension
of
probable
hazards
in
the
way
of
it
,
Isa.
51.12
,
13.
of
which
evil
the
Spirit
of
the
Lord
would
have
them
sensible
,
while
he
findeth
it
necessary
thus
to
exhort
them
;
Casting
all
your
care
on
him
.
2.
Although
it
be
most
commendable
in
Christians
,
to
entertain
such
a
care
of
discharging
their
duty
aright
,
and
of
eschewing
what
may
provoke
the
Lord
in
their
way
of
going
about
it
,
as
stirreth
them
up
to
much
diligence
,
and
employing
of
Jesus
Christ
,
2
Cor.
7.11
.
Yet
such
a
care
,
whether
anent
the
manner
of
their
going
about
their
duty
,
or
the
successe
and
event
thereof
,
as
doth
distract
their
heart
in
duty
,
and
indispose
them
for
it
,
is
sinful
,
and
to
be
shaken
off
by
all
that
would
discharge
their
duty
acceptably
:
for
,
so
doth
the
Apostle
here
direct
,
Casting
all
your
care
upon
him
.
3.
The
way
to
be
liberated
of
anxiety
and
heart-dividing
cares
,
which
indispose
for
duty
,
is
,
by
prayer
to
commend
the
successe
and
event
of
our
duty
,
and
our
thorow-bearing
therein
to
the
Lord
,
Philip.
4.6
.
and
by
faith
to
commit
both
to
him
,
Prov.
16.3
.
for
,
this
is
here
the
direction
of
the
Spirit
of
the
Lord
for
attaining
to
freedom
from
sinfull
anxiety
,
Casting
all
your
care
upon
him
.
4.
The
Lord
alloweth
his
Children
to
cast
upon
him
all
their
anxieties
,
both
such
as
they
have
about
their
souls
and
matters
of
highest
concernment
,
and
those
about
their
bodies
,
and
lesser
matters
;
how
small
soever
the
thing
be
where-about
their
heart
becometh
anxious
,
he
alloweth
them
to
commit
the
same
to
him
;
for
,
he
knoweth
that
a
very
small
matter
is
ready
to
occasion
much
vexation
of
spirit
to
his
own
,
Jona
.
4.8
.
Therefore
doth
he
thus
direct
them
,
to
cast
all
their
care
upon
him
.
5.
It
is
not
only
the
priviledge
of
Believers
that
they
may
disburden
themselves
of
their
distrustful
heart-dividing
cares
,
by
casting
them
over
upon
the
Lord
;
but
it
is
also
the
very
great
desire
of
our
God
,
that
we
should
not
sink
under
the
insupportable
burden
of
our
own
needlesse
cares
and
fears
;
Yea
,
it
is
his
peremptory
command
,
to
put
these
off
our selves
upon
him
,
which
his
People
may
not
disobey
,
except
they
would
incur
his
displeasure
,
and
destroy
themselves
:
for
,
this
hath
the
force
of
a
command
,
Casting
all
your
care
upon
him
.
6.
As
no
duty
can
be
rightly
discharged
by
us
while
the
Lord
is
not
trusted
with
our
thorow-bearing
in
it
,
and
with
the
event
and
successe
thereof
,
or
,
while
the
heart
is
distracted
with
misbelieving
anxiety
about
these
;
So
the
trusting
of
God
with
these
,
is
the
best
way
to
come
speed
in
every
duty
:
for
,
the
Apostle
,
having
exhorted
before
to
duties
toward
their
Overseers
,
to
one
another
,
and
to
God
,
he
brings
in
this
as
a
mean
of
attaining
to
all
these
,
without
which
none
of
them
could
be
attained
unto
,
Casting
all
your
care
upon
him
.
7.
Misbelieving
anxiety
,
whereby
Christians
break
themselves
with
the
burden
of
these
cares
,
which
God
requireth
to
be
cast
upon
him
,
is
one
of
the
greatest
signs
of
pride
in
the
world
;
and
to
trust
God
with
the
weight
of
these
in
following
our
duty
,
is
a
prime
evidence
of
true
humility
:
for
,
this
is
brought
in
as
a
special
way
how
they
should
prove
themselves
to
be
humbled
under
God's
mighty
hand
,
and
as
that
without
which
they
could
not
but
declare
their
pride
;
as
both
the
construction
of
the
words
,
and
their
connexion
with
the
former
,
do
import
;
Humble
your selves
,
&c.
casting
all
your
care
upon
him
.
8.
Although
the
Lord
be
altogether
free
of
such
passions
,
as
care
,
sorrow
,
and
the
like
,
which
are
in
men
,
Numb.
23.19
.
Yet
those
of
his
People
that
cast
their
care
upon
him
,
shall
find
no
lesse
proofs
of
his
love
,
both
in
warding
off
hazards
,
so
far
as
is
necessary
,
and
providing
every
thing
needful
for
them
,
than
if
he
were
as
solicitous
for
their
wel-being
as
they
can
be
for
themselves
;
the
consideration
whereof
,
should
liberate
their
hearts
of
their
distrustful
cares
:
for
,
this
is
here
asserted
,
as
a
reason
inforcing
the
fourth
direction
,
He
careth
for
you
.
9.
While
the
Lord's
People
take
upon
themselves
the
weight
of
their
matters
,
and
have
their
hearts
distracted
with
cares
about
their
thorow-bearing
in
,
and
the
event
of
,
their
duties
,
they
do
not
then
believe
the
fatherly
providence
of
God
watching
over
them
for
their
good
,
the
faith
whereof
could
not
but
banish
their
anxieties
:
as
is
imported
in
the
connexion
of
this
reason
with
the
direction
,
Casting
all
your
care
upon
him
,
for
he
careth
for
you
.
Vers.
8.
Be
sober
,
be
vigilant
:
because
your
adversary
the
Devil
,
as
a
roaring
Lion
walketh
about
seeking
whom
he
may
devour
.
The
fifth
direction
is
,
That
Christians
should
prepare
themselves
for
the
spiritual
warfare
against
their
great
enemy
,
Satan
.
And
for
this
end
he
sheweth
what
frame
of
spirit
and
carriage
,
becometh
a
Souldier
of
Christ
,
in
two
directions
,
preparatory
to
this
warfare
.
The
one
is
,
That
they
should
meddle
sparingly
with
the
delights
of
this
present
life
.
The
other
is
,
That
they
should
still
be
upon
their
watch
,
lest
they
be
surprised
by
their
spiritual
enemies
,
and
to
move
them
hereunto
,
he
describeth
their
prime
enemy
,
Satan
,
from
his
great
enimity
,
unwearied
activity
,
and
insatiable
cruelty
,
as
so
many
arguments
to
sobriety
and
vigilancy
.
Hence
Learn
,
1.
They
that
are
most
conscionable
in
their
duty
,
and
have
come
nearest
to
the
right
manner
of
going
about
it
,
have
reason
to
make
them
for
the
hottest
battel
,
and
forest
assaults
from
Satan
,
to
hinder
or
discourage
them
therein
:
for
,
the
Apostle
(
having
directed
the
Flock
of
Christ
in
the
former
words
,
to
their
several
duties
,
and
to
the
right
manner
of
going
about
them
,
with
humility
and
confidence
,
)
doth
here
exhort
them
to
prepare
for
a
battel
in
that
way
,
and
for
this
end
thus
instructeth
them
for
it
,
Be
sober
,
be
vigilant
:
because
your
adversary
&c.
2.
Every
one
that
would
be
a
good
Souldier
in
this
holy
War
against
Satan
,
must
labour
for
a
sober
frame
of
spirit
,
whereby
Christians
esteem
meanly
of
their
own
abilities
,
Rom.
12.3
.
they
keep
down
the
kything
of
their
passions
against
those
that
injure
them
,
Act.
26.25
.
and
meddle
sparingly
,
even
with
lawful
delights
,
the
excesse
whereof
becomes
fewel
to
Satan's
temptations
,
and
overchargeth
the
heart
,
so
as
it
cannot
foresee
,
and
guard
against
hazard
from
him
,
Luk.
21.34
.
for
,
this
is
the
first
preparatory
direction
given
to
Souldiers
in
this
spiritual
warfare
,
Be
sober
.
3.
Holy
watchfulnesse
,
whereby
a
Christian
forecasteth
hazards
,
and
guardeth
against
them
,
is
also
required
in
a
Christian
Warriour
,
without
which
he
cannot
but
be
surprised
,
and
made
a
slave
to
his
adversary
the
Devil
:
for
,
to
prepare
Believers
for
this
battel
,
the
Apostle
gives
this
second
direction
,
Be
vigilant
.
4.
Satan
is
such
an
enemy
as
in
opposing
the
Lord's
People
,
pleadeth
Law
and
Equity
upon
his
side
,
and
by
Law
would
carry
his
point
against
all
that
are
come
of
Adam
,
were
it
not
Christ
hath
freed
Law-breakers
,
who
believe
in
him
,
from
the
curse
of
the
Law
,
Gal.
3.13
.
for
,
this
stile
of
Satan's
,
Your
adversary
,
imports
,
an
adversary
in
some
suit
of
Law
.
5.
Of
all
the
enemies
of
the
People
of
God
,
whereof
they
have
many
both
within
,
1
Pet.
2.11
.
and
without
,
Psal.
3.1
.
Satan
is
the
chief
,
acting
in
,
and
by
all
the
rest
,
and
far
exceeding
them
all
in
power
and
policy
,
and
therefore
to
be
especially
watched
against
and
opposed
:
for
,
he
is
here
called
,
That
adversary
the
Devil
.
6.
Satan
watcheth
all
possible
advantages
of
prevailing
against
the
Children
of
the
Lord
by
his
temptations
,
compassing
them
round
about
,
that
he
may
espy
where
they
are
weakest
,
or
least
afraid
of
hazard
,
that
there
he
may
assault
them
:
for
,
he
is
an
adversary
that
goeth
about
.
7.
There
is
no
outwearying
of
Satan
in
this
warfare
,
by
never
so
much
opposition
or
frequent
disappointments
,
he
is
still
in
action
against
the
Lord's
People
,
which
should
provoke
them
to
constant
watchfulnesse
and
imployment
of
Jesus
Christ
for
strength
against
him
:
for
,
his
constant
activity
is
here
set
forth
by
a
word
in
the
present
time
,
as
a
motive
to
sobriety
and
vigilancy
,
Your
adversary
goeth
about
.
8.
Satan
is
a
very
powerful
enemy
and
a
terrible
,
and
so
cruel
,
that
no
lesse
than
the
utter
destruction
of
souls
can
satisfie
him
:
for
,
he
is
here
described
by
the
similitude
of
one
of
the
most
powerful
,
terrible
,
and
cruelest
of
beasts
,
A
roaring
Lion
seeking
whom
he
may
devour
.
9.
All
the
activity
,
power
,
terror
,
and
cruelty
of
the
Devil
,
should
be
so
far
from
discouraging
the
Lord's
People
in
the
battel
against
him
,
that
the
consideration
thereof
should
animate
and
hearten
them
to
the
same
,
considering
that
he
is
an
enemy
spoiled
by
Jesus
Christ
,
Col.
2.15
.
that
there
is
more
power
to
be
imployed
for
Believers
than
is
against
them
,
2
King
.
6.16
.
and
that
victory
over
Satan
is
sure
,
and
near
to
all
Beleivers
,
Rom.
16.20
.
for
,
as
an
argument
to
sobriety
,
vigilancy
,
and
the
exercise
of
other
graces
and
duties
,
formerly
pressed
upon
Believers
their
adversary
is
thus
described
,
he
goeth
about
like
a
roaring
Lion
seeking
whom
be
may
devour
.
Vers.
9.
Whom
resist
stedfast
in
the
faith
,
knowing
that
the
same
afflictions
are
accomplished
in
your
Brethren
that
are
in
the
world
.
Here
is
the
sixth
and
last
direction
,
wherein
the
Apostle
presseth
the
great
duty
of
spiritual
Warriours
,
to
wit
,
resistance
of
their
great
enemy
,
Satan
;
and
withall
,
holds
forth
the
right
way
of
maintaining
that
holy
warfare
against
him
,
which
is
,
by
constant
adhering
to
the
truths
of
the
Gospel
,
and
resting
by
faith
upon
the
promises
thereof
,
notwithstanding
of
all
afflictions
in
that
way
;
to
which
the
Apostle
giveth
this
encouragement
,
That
they
had
all
the
rest
of
the
Lord's
People
in
the
world
for
their
fellow-souldiers
,
each
of
them
filling
up
their
own
measure
of
hardship
in
this
battel
.
Hence
Learn
,
1.
Although
the
power
and
policy
of
our
spiritual
adversary
be
exceeding
great
,
as
was
shown
from
the
former
verse
;
yet
none
of
Christ's
Souldiers
must
think
of
flying
from
him
,
or
yeelding
to
him
in
the
least
,
But
must
make
them
for
a
stout
and
peremptory
resistance
of
him
in
all
his
temptations
;
considering
,
that
the
more
place
be
yeelded
unto
him
,
he
tyrannizeth
the
more
,
Mat.
12.49
,
&c.
and
the
more
stoutly
he
be
opposed
,
the
more
ground
he
loseth
,
Jam.
4.7
.
for
,
this
is
the
order
which
Christ's
Souldiers
have
received
from
their
General
Jesus
Christ
,
concerning
Satan
and
his
temptations
,
Whom
resist
,
&c.
2.
The
principal
mean
whereby
Believers
beat
back
Satan
and
his
temptations
,
is
their
constant
adhering
to
the
truth
of
the
Gospel
,
whatever
they
may
suffer
for
their
so
doing
,
and
their
maintaining
of
their
interest
in
Christ
and
the
promises
;
both
which
are
comprehended
in
this
direction
,
holding
forth
the
right
manner
of
opposing
Satan
,
Whom
resist
stedfast
in
the
faith
.
3.
The
strongest
of
Satan's
temptations
,
are
conveyed
to
the
Godly
through
afflictions
,
under
which
his
temptations
are
ordinarily
most
prevalent
with
them
,
to
make
them
quit
the
Truth
,
or
their
duty
,
or
else
to
ding
them
from
their
confidence
in
adhering
to
these
:
Therefore
the
Apostle
,
giving
an
encouragement
to
oppose
Satan's
temptations
,
he
suiteth
the
same
for
an
afflicted
condition
,
importing
,
that
through
affliction
the
greatest
temptations
are
ordinarily
conveyed
to
the
Godly
,
Whom
resist
,
&c.
knowing
that
the
same
afflictions
are
accomplished
in
your
Brethren
.
4.
It
is
an
ordinary
and
strong
temptation
which
Satan
suggests
to
the
hearts
of
the
Godly
,
That
they
are
singular
,
and
matchlesse
in
their
sufferings
;
that
so
he
may
make
them
question
their
Fathers
affection
,
and
put
themselves
out
of
the
number
of
his
Children
,
because
of
their
afflictions
:
for
,
this
is
the
temptation
which
the
Apostle
mainly
guards
the
hearts
of
sufferers
against
,
while
he
saith
,
Knowing
that
the
same
afflictions
are
accomplished
in
your
Brethren
that
are
in
the
world
.
5.
It
ought
to
be
a
great
encouragement
to
sufferers
,
in
that
battel
against
their
temptations
which
accompany
their
afflictions
,
to
consider
,
that
their
lot
is
no
harder
than
the
rest
of
the
Saints
of
God
through
the
world
,
from
whom
they
may
expect
sympathy
,
and
the
help
of
their
prayers
:
for
,
this
is
here
given
as
an
encouragement
to
the
battel
against
Satan's
temptations
,
notwithstanding
of
afflictions
in
the
way
of
their
duty
,
That
the
same
afflictions
were
accomplished
in
their
Brethren
that
are
in
the
world
.
Vers.
10.
But
the
God
of
all
grace
,
who
hath
called
us
into
his
eternal
glory
by
Christ
Jesus
,
after
that
ye
have
suffered
a
while
,
make
you
perfect
,
stablish
,
strengthen
,
settle
you
.
Followeth
the
last
part
of
the
Chapter
,
which
is
the
Conclusion
of
the
whole
Epistle
,
containing
several
articles
.
In
the
first
,
the
Apostle
betakes
himself
to
God
by
prayer
for
these
suffering
Christians
,
that
the
begun
work
of
grace
in
them
might
be
carried
on
to
perfection
;
and
for
that
end
,
that
they
might
be
established
in
what
they
had
already
attained
,
that
their
spiritual
strength
for
all
their
duties
and
difficulties
,
might
be
renewed
and
increased
,
and
their
union
with
Christ
the
foundation
made
more
and
more
firm
(
which
is
the
signification
of
these
several
expressions
in
the
Apostle's
petition
)
and
for
the
strengthening
of
his
faith
,
and
theirs
:
concerning
the
hearing
of
this
prayer
he
takes
hold
of
the
alsufficiency
of
grace
which
is
in
God
,
and
makes
use
of
the
sweet
proof
thereof
,
which
they
had
already
received
in
the
Lord
's
calling
of
them
by
the
Gospel
to
the
possession
of
his
everlasting
blessednesse
through
the
Mediatour
,
after
they
had
wrestled
a
little
while
through
a
few
difficulties
in
the
way
to
it
.
Hence
Learn
,
1.
The
Ministers
of
Christ
ought
not
to
satisfie
themselves
with
the
pressing
of
pertinent
duties
upon
the
Lord's
People
,
and
holding
forth
fitting
encouragements
to
be
made
use
of
by
them
,
that
thereby
people
may
come
to
the
knowledge
and
approbation
of
their
doctrine
;
but
they
must
also
by
prayer
and
faith
put
over
upon
the
Lord
to
work
in
the
people
what
they
have
pressed
,
and
must
go
before
them
to
the
Fountain
of
furniture
,
that
so
the
people
may
apprehend
a
necessity
of
divine
influence
to
concur
with
mens
best
gifts
in
order
to
their
profiting
,
without
which
neither
Ministers
pains
,
nor
peoples
resolutions
or
endeavours
,
can
have
successe
,
Rom.
9.
●6
.
for
,
so
doth
the
Apostle
here
put
over
upon
the
Lord
by
prayer
to
work
in
the
people
that
which
was
his
main
scope
in
preaching
and
writing
to
them
,
But
the
God
of
all
grace
,
&c.
make
you
perfect
,
&c.
2.
It
may
be
a
great
comfort
to
the
Lord's
People
,
and
encouragement
in
their
duty
,
when
the
Lord
sends
them
such
Messengers
,
as
have
not
only
ability
to
clear
their
duty
,
and
hold
forth
their
encouragements
to
them
,
but
such
as
have
also
skill
of
wrestling
in
prayer
with
God
for
them
,
to
draw
down
the
blessing
upon
their
doctrine
,
and
by
their
practice
of
that
duty
of
prayer
before
the
Lord's
People
,
to
direct
them
in
the
right
manner
of
going
about
it
:
for
,
this
may
be
taken
for
a
sweeet
encouragement
to
them
to
study
the
duties
he
had
prest
upon
them
,
that
they
had
the
Apostle
,
so
earnest
and
skilful
a
wrestler
with
God
for
them
,
putting
up
,
as
it
were
,
in
their
hearing
such
pertinent
petitions
on
their
behalf
,
and
making
use
of
such
strong
grounds
of
confidence
,
as
was
fitting
for
the
strengthening
of
their
faith
and
his
,
that
he
should
be
heard
,
The
God
of
all
grace
,
who
hath
called
us
to
his
eternal
glory
by
Jesus
Christ
,
after
ye
have
suffered
a
while
,
make
you
perfect
,
&c.
3.
Even
those
of
the
Lord's
People
,
who
are
furthest
advanced
in
grace
,
are
far
short
of
that
measure
of
perfection
which
is
attainable
;
they
are
oftentimes
like
a
member
out
of
joynt
,
(
as
the
first
expression
here
in
the
Apostle's
prayer
signifies
)
both
in
regard
of
their
own
inward
distempers
,
Psal.
22.14
.
and
of
their
divisions
among
themselves
;
for
healing
whereof
,
Paul
useth
the
same
word
in
his
exhortation
to
the
Corinthians
,
2
Ep.
13.11
.
they
are
not
so
hardened
against
,
nor
resolute
as
they
ought
to
be
to
meet
with
further
difficulties
,
as
the
next
expression
in
his
prayer
imports
;
They
are
far
from
that
vigour
,
and
ability
for
their
duties
and
crosses
,
and
from
that
close
adherence
to
Christ
the
Foundation-stone
,
(
as
the
two
last
expressions
import
)
that
they
might
be
at
:
Of
all
which
defects
,
every
one
that
desires
to
thrive
in
grace
,
would
labour
to
be
sensible
,
that
so
they
may
be
humble
,
and
stirred
up
to
greater
progresse
:
for
which
cause
,
the
Apostle
maketh
use
of
such
expressions
in
his
petitions
,
as
might
represent
to
the
minds
of
the
people
(
of
whose
progresse
he
had
spoken
much
before
)
their
several
defects
,
The
God
of
all
grace
make
you
perfect
,
stablish
,
strengthen
,
settle
you
.
4.
It
ought
to
be
the
great
aim
and
design
of
Ministers
,
in
all
their
labours
with
God
,
and
with
the
people
,
That
those
who
have
attained
to
some
good
measure
of
grace
,
may
not
rest
satisfied
with
the
same
,
But
may
be
stirred
up
to
aim
at
progresse
and
perfection
therein
:
and
for
that
end
may
have
their
inward
distempers
and
mutual
divisions
healed
,
as
a
broken
member
is
set
in
joynt
again
,
that
they
may
be
made
able
for
their
duties
,
and
hardened
against
their
trials
;
and
that
they
may
be
better
built
upon
the
Foundation
Christ
,
by
a
more
hearty
imbracing
of
his
offered
Grace
,
and
firm
adherance
to
his
Truth
:
for
,
these
are
the
things
which
the
Apostle
hath
aimed
at
in
his
writing
this
Epistle
to
these
persecuted
Hebrews
,
and
in
his
prayer
to
God
for
them
,
as
is
clear
by
the
signification
of
the
words
in
the
Original
,
The
God
of
all
grace
make
you
perfect
,
stablish
,
strengthen
,
settle
you
.
5.
There
is
in
God
an
Alsufficiency
of
every
grace
,
and
withall
,
a
strong
propension
to
communicate
the
same
freely
to
unworthy
sinners
,
the
consideration
whereof
should
hearten
both
Ministers
and
People
to
pray
for
,
and
expect
a
more
plentiful
measure
thereof
,
than
what
they
have
already
received
:
for
,
this
first
ground
of
confidence
,
which
the
Apostle
makes
use
of
,
to
strengthen
his
own
and
the
peoples
faith
for
obtaining
of
what
he
seeks
here
,
includeth
both
the
abundance
of
grace
that
is
in
God
,
and
his
gracious
inclination
to
communicate
the
same
freely
;
in
both
which
respects
he
is
here
called
,
The
God
of
all
grace
.
6.
Whether
the
Lord's
People
consider
that
woful
case
out
of
which
they
are
called
by
the
Gospel
,
Col.
1.13
.
or
that
blessed
state
to
which
they
are
called
,
1
Cor.
1.9
.
they
may
take
his
calling
of
them
for
a
sure
ground
to
their
faith
(
if
so
be
they
have
consented
to
his
call
)
concerning
his
willingnesse
to
give
them
every
thing
necessary
for
their
perseverance
,
till
they
come
to
the
possession
of
what
he
hath
called
them
to
:
for
,
this
is
a
second
ground
of
confidence
which
the
Apostle
makes
use
of
to
obtain
what
he
seeks
,
hereby
teaching
the
people
to
make
use
of
the
same
,
That
God
had
called
them
unto
his
eternal
glory
.
7.
The
blessednesse
which
the
Gospel
calleth
sinners
to
possesse
,
is
such
,
as
they
that
obey
the
Call
,
can
never
be
put
from
the
possession
of
it
;
Yea
,
it
is
of
the
same
kind
with
that
which
the
Lord
himself
liveth
in
,
glorious
for
ever
,
So
that
they
share
with
Him
of
his
own
blessednesse
,
so
far
as
they
are
capable
,
Joh.
17.22
.
for
,
that
blessednesse
whereunto
sinners
are
called
by
the
Gospel
,
is
here
called
,
His
eternal
glory
.
8.
It
is
by
Jesus
Christ
the
Mediatour
,
that
sinners
are
called
to
the
possession
of
this
eternal
glory
;
He
by
his
bloud
hath
purchased
it
for
them
,
Eph.
1.14
.
by
His
Word
and
Spirit
doth
clear
to
them
the
way
to
it
,
2
Tim.
1.10
.
Yea
,
He
himself
is
the
way
,
and
quickeneth
His
Redeemed
Ones
to
walk
in
it
,
Job
.
14.6
.
for
,
we
are
called
to
his
eternal
glory
by
Jesus
Christ
.
9.
The
way
to
eternal
glory
lieth
through
sufferings
,
so
that
none
have
ground
to
expect
it
any
other
way
:
for
,
this
clause
,
after
ye
have
suffered
,
may
be
knit
to
the
words
going
before
,
who
hath
called
us
into
his
eternal
glory
by
Jesus
Christ
,
after
ye
have
suffered
.
10.
Those
who
get
grace
to
adventure
upon
sufferings
for
Christ
and
His
Truth
,
with
the
small
measure
of
●●rength
and
grace
which
they
have
already
attained
,
may
expect
a
further
degree
of
perfection
,
and
a
greater
measure
of
strength
,
and
stability
,
after
they
have
suffered
a
while
:
the
Lord
makes
trials
discover
to
his
People
the
weaknesse
of
his
grace
in
them
,
and
that
discovery
,
to
chase
them
to
himself
,
who
loveth
to
let
out
liberally
upon
sufferers
,
chap.
4.14
.
for
,
this
clause
may
be
also
knit
with
the
following
petitions
,
After
ye
have
suffered
a
while
,
make
you
perfect
,
&c.
11.
Even
the
hardest
of
the
Lord's
Peoples
sufferings
are
of
small
weight
,
being
compared
with
the
reward
,
2
Cor.
4.17
.
and
of
short
continuance
,
being
compared
with
eternity
,
2
Pet.
3.8
.
the
consideration
whereof
may
hearten
the
Lord's
People
under
them
all
:
for
,
in
both
these
respects
may
this
encouragement
be
understood
,
that
they
are
but
for
a
while
,
or
,
a
very
little
.
Vers.
11.
To
Him
be
glory
and
dominion
for
ever
and
ever
.
Amen
.
The
next
article
of
the
Conclusion
of
the
Epistle
,
coutaineth
a
song
of
praise
to
God
;
wherein
the
Apostle
acknowledgeth
Him
worthy
to
be
glorified
and
obeyed
by
all
,
as
their
Soveraign
Lord
unto
all
eternity
;
and
by
his
so
doing
,
expresseth
his
faith
of
being
heard
in
his
former
petitions
,
that
so
the
people
for
whom
he
prayed
might
with
the
like
confidence
joyn
with
him
in
the
song
.
Hence
Learn
,
1.
Christ's
Ministers
should
carry
a
praising
disposition
in
their
hearts
all-along
their
work
,
and
be
ready
frequently
to
break
forth
in
some
expressions
thereof
before
the
Lord's
People
,
especially
in
a
suffering
time
:
for
,
the
Apostle
raised
one
long
of
praise
at
the
beginning
of
this
Epistle
,
chap.
1.
ver.
3.
another
,
chap.
4.11
.
and
here
in
the
Conclusion
takes
it
up
again
,
To
Him
be
glory
and
dominion
for
ever
and
ever
.
2.
While
the
Lords
People
are
praying
for
a
further
measure
of
his
grace
,
they
should
joyn
praise
therewith
,
acknowledging
Him
to
be
glorious
in
Himself
,
and
worthy
of
all
glory
from
others
,
to
have
dominion
over
all
,
and
wishing
that
His
glory
may
be
seen
and
acknowledged
,
and
His
dominion
submitted
unto
,
in
testimony
of
their
thankfulnesse
for
that
measure
of
His
grace
which
they
have
already
received
,
and
of
their
confidence
grounded
upon
their
knowledge
of
His
gracious
Nature
,
and
their
former
experience
of
His
Grace
already
bestowed
upon
them
:
for
,
upon
these
grounds
,
the
Apostle
,
having
prayed
for
the
Peoples
perseverance
,
stability
and
perfection
,
doth
here
praise
,
and
lead
them
so
to
do
:
To
Him
be
glory
and
dominion
for
ever
and
ever
.
3.
When
ever
the
Lords
People
see
aright
how
gracious
the
Lord
is
,
and
hath
manifested
Himself
to
be
,
in
the
offers
of
his
Grace
to
them
in
the
Gospel
,
they
cannot
but
have
their
hearts
raised
to
glorifie
Him
,
and
to
wish
that
many
might
be
subject
to
Him
:
for
,
the
Apostle
,
having
set
forth
the
Lord
,
as
the
God
of
all
Grace
,
who
had
graciously
called
sinners
to
partake
of
his
own
eternal
glory
,
doth
now
break
forth
in
praise
,
as
that
wherein
all
,
that
were
sensible
of
what
he
had
said
,
could
not
but
joyn
with
him
;
To
Him
be
glory
and
dominion
for
ever
and
ever
.
4.
Where
there
is
a
real
and
kindly
desire
of
ascribing
glory
and
dominion
to
the
Lord
,
it
will
extend
it
self
beyond
all
time
and
ages
,
even
toward
the
length
of
eternity
;
considering
,
that
His
love
,
and
the
proofs
thereof
,
will
follow
His
own
that
length
;
and
that
His
excellency
,
and
the
worth
of
His
favours
bestowed
upon
His
People
are
such
,
as
unto
all
eternity
they
will
not
be
able
sufficiently
to
acknowledge
;
and
therefore
will
desire
that
Glory
and
Dominion
may
be
given
to
Him
for
ever
and
ever
.
5.
While
we
ascribe
glory
and
dominion
to
the
Lord
,
there
should
be
in
our
hearts
strong
desires
,
that
His
glory
may
be
known
and
acknowledged
,
His
dominion
enlarged
and
submitted
unto
,
and
much
confidence
that
it
shall
be
so
,
He
having
engaged
his
faithfulnesse
for
that
effect
,
Isa.
45.23
.
for
,
this
word
wherewith
both
prayer
and
praise
useth
to
be
closed
,
signifies
both
desire
and
confidence
,
Amen
.
Vers.
12.
By
Silvanus
a
faithful
Brother
unto
you
(
as
I
suppose
)
I
have
written
briefly
,
exhorting
,
and
testifying
,
that
this
is
the
true
Grace
of
God
wherein
ye
stand
.
The
third
article
of
the
Conclusion
of
this
Epistle
,
containeth
two
branches
.
In
the
first
,
the
Apostle
commendeth
the
Bearer
of
the
Epistle
(
who
was
to
explain
and
apply
the
purpose
of
it
to
them
,
he
being
a
publick
Minister
,
2
Cor.
1.19
.
)
from
his
fidelity
and
near
relation
to
himself
and
them
,
as
he
had
good
ground
in
charity
to
judge
of
him
.
In
the
next
,
he
commendeth
the
Epistle
it self
,
1.
from
the
shortnesse
of
it
:
and
2.
from
the
sweet
scope
thereof
,
which
was
to
stir
them
up
to
their
duty
,
and
to
bear
witnesse
to
the
Doctrine
of
God's
Free-grace
,
whereunto
they
did
adhere
.
Hence
Learn
,
1.
Though
saving
Truth
should
be
heartily
embraced
,
who
ever
they
be
that
carry
it
,
Philip.
1.15
,
18.
Yet
it
contributes
for
the
better
acceptance
thereof
,
that
those
who
deliver
it
,
deserve
and
have
a
good
esteem
amongst
those
to
whom
it
is
delivered
,
and
be
looked
upon
by
them
as
having
a
special
respect
to
their
good
:
for
,
to
make
thi●
Epistle
the
more
acceptable
to
those
to
whom
it
was
firs●
directed
,
the
Apostle
commendeth
him
that
carried
it
,
and
was
to
open
it
up
unto
them
,
as
one
faithfull
in
his
Office
,
and
loving
toward
them
,
By
Silvanus
a
faithf●ll
Brother
unto
you
.
2.
It
becomes
those
who
are
of
longer
standing
and
more
eminent
gifts
in
the
Ministery
,
to
be
so
far
from
undervaluing
or
slighting
those
who
are
of
shorter
standing
and
meaner
gifts
,
that
they
ought
to
gain
to
them
all
the
respect
and
esteem
they
can
,
among
the
Lord's
people
,
for
the
Message-sake
which
they
carry
:
for
,
this
Apostle
,
being
among
the
first
of
those
that
Christ
called
immediately
to
the
service
of
the
Gospel
,
and
eminently
honoured
by
him
,
to
be
a
Pen-man
of
Scripture
,
doth
here
commend
Silvanus
(
of
whom
there
was
no
mention
in
Christ's
dayes
,
and
who
was
only
an
ordinary
Minister
,
called
to
expound
the
written
Word
)
as
if
he
had
been
in
all
respects
his
equal
,
By
Silvanus
a
faithful
Brother
.
3.
It
is
the
great
commendation
of
a
Minister
of
Christ
,
that
he
be
faithful
in
his
Master's
service
,
by
improving
his
talents
,
whether
moe
or
fewer
,
for
His
glory
,
Mat.
25.21
,
23.
and
that
he
have
a
brotherly
affection
toward
his
fellow-labourers
,
expressing
the
same
by
working
to
their
hands
in
the
work
of
the
Gospel
,
Col.
4.11
.
and
to
the
people
,
by
a
humble
and
affectionate
care
of
their
good
,
as
if
they
were
his
brethren
,
Philip.
4.1
.
for
,
this
is
the
commendation
of
Silvanus
,
A
faithful
Brother
to
you
.
4.
It
is
neither
safe
to
withhold
our
testimony
concerning
the
fidelity
of
others
,
when
we
have
grounds
for
charity
,
that
they
do
deserve
it
,
nor
to
be
positive
and
superlative
in
commending
of
any
,
as
if
we
were
infallibly
perswaded
of
their
faithfulnesse
:
for
,
the
Apostle
giveth
this
commendation
to
Silvanus
of
his
faithfulnesse
,
with
such
an
adjection
as
signifies
a
judgment
of
charity
concerning
him
,
which
the
Apostle
had
gathered
by
several
probable
grounds
and
reasons
;
and
yet
the
expression
doth
import
an
inferiour
degree
of
certainty
,
to
that
which
he
had
concerning
his
own
estate
and
fidelity
in
his
Calling
,
Rom.
8.38
.
1
Tim.
1.12
.
By
Silvanus
a
faithful
Brother
,
as
I
suppose
.
5.
It
is
a
necessary
favour
to
the
Church
and
People
of
God
,
to
have
the
mind
of
God
given
unto
them
in
writing
,
to
be
a
standing
Rule
for
trial
of
every
thing
that
is
pretended
to
be
His
mind
,
Isa.
8.20
.
to
help
their
frail
memories
the
better
to
remember
His
Truth
,
Isa.
30.8
.
to
prevent
mistakes
among
His
People
concerning
His
mind
,
which
would
far
more
readily
arise
,
if
it
had
been
only
delivered
in
so
transient
a
way
as
Satan's
oracles
are
;
and
that
His
People
,
when
they
have
not
occasion
to
hear
His
Mind
preached
or
spoken
by
others
,
may
have
it
with
them
to
read
and
meditate
upon
,
Act.
8.28
.
for
,
though
this
Apostle
,
and
others
,
had
preached
the
substance
of
〈◊〉
Doctrine
,
contained
in
this
Epistle
,
to
these
same
persons
to
whom
it
is
directed
,
Act.
2.
1
Pet.
1.
—
25.
and
though
they
had
Silvanus
,
a
man
able
to
preach
the
Gospel
,
coming
to
them
,
Yet
the
Spirit
of
the
Lord
finds
it
necessary
to
write
his
mind
to
them
,
By
Silvanus
,
&c.
I
have
written
unto
you
.
6.
It
is
a
commendable
thing
in
Christ's
Servants
,
and
a
special
gift
of
God's
to
them
,
to
be
able
to
deliver
much
of
the
Lords
Mind
to
His
People
in
a
few
words
,
providing
it
be
with
plainness
of
speech
,
So
will
people
be
the
more
able
to
comprehend
in
their
judgment
,
and
retain
in
their
memory
,
what
is
delivered
to
them
:
for
,
the
Apostle
commends
this
Epistle
,
which
hath
in
it
the
heads
of
all
saving
Truths
,
delivered
in
much
plainnesse
of
speech
,
from
the
shortnesse
of
it
;
I
have
written
unto
you
briefly
.
7.
It
is
necessary
for
Christs
Ministers
to
make
use
of
several
strains
of
Doctrine
,
in
dealing
with
people
,
sometimes
to
exhort
them
,
and
that
with
much
earnestnesse
and
vehemency
to
their
duty
,
sometimes
to
comfort
them
against
discouragements
in
the
way
of
their
duty
;
both
which
are
in
the
signification
of
the
first
word
Exhorting
:
at
other
times
again
,
to
bear
witnesse
to
the
Truths
they
deliver
,
as
a
thing
themselves
know
experimentally
,
and
believe
to
be
the
Truth
of
God
,
Joh.
3.11
.
confirming
the
same
from
other
places
of
Scripture
,
Act.
26.22
.
and
28.23
.
and
testifying
against
them
that
reject
or
disobey
the
same
,
Deut.
8.
19.
according
to
the
signification
of
the
next
word
,
testifying
:
by
both
which
the
Apostle
holdeth
forth
his
several
strains
of
dealing
with
the
people
,
especially
in
this
Epistle
,
and
these
as
a
patern
to
Ministers
,
Exhorting
and
testifying
.
8.
The
sum
of
the
Gospel
,
and
of
all
right
preaching
thereof
,
is
,
To
make
offer
unto
sinners
of
the
rich
and
free
grace
of
God
,
for
pardoning
,
sanctifying
,
and
saving
of
them
,
to
stir
them
up
to
imbrace
that
offer
,
and
having
embraced
it
,
to
study
the
exercise
of
grace
,
and
walking
like
gracious
persons
,
in
the
obedience
of
that
Doctrine
▪
for
here
,
the
Apostle
giveth
the
sum
and
scope
of
this
Epistle
,
which
is
the
same
with
that
of
the
whole
Word
,
To
exhort
and
testifie
that
this
is
the
true
grace
of
God
.
9.
The
Doctrine
of
the
Gospel
wi●●
deceive
none
that
receive
it
,
they
will
find
the
Lord
as
gracious
,
and
his
wayes
as
sweet
as
the
Gospel
affirms
:
for
,
it
is
the
true
grace
of
God
.
10.
Even
those
who
have
made
good
progresse
in
grace
,
and
are
for
the
present
fixed
in
their
adherance
to
the
Truth
,
are
in
hazard
to
be
shaken
by
temptations
,
and
made
to
question
the
truth
of
the
Gospel
,
and
the
reality
of
the
gracious
offers
made
therein
;
as
is
imported
in
this
,
that
the
Spirit
of
the
Lord
findeth
it
necessary
to
put
the
Apostle
upon
writing
an
Epistle
to
such
,
for
exhorting
and
testifying
,
that
is
was
the
true
grace
of
God
wherein
they
did
stand
.
Vers.
13.
The
Church
that
is
at
Babylon
elected
together
with
you
,
saluteth
you
,
and
so
doth
Marcus
my
son
.
Here
is
the
fourth
article
of
the
Conclusion
of
this
Epistle
,
wherein
the
Apostle
delivers
salutations
to
the
scattered
Jews
;
1.
From
those
Christians
at
Babylon
,
whom
the
Lord
had
chosen
out
of
the
world
,
to
be
a
Church
to
himself
,
and
to
share
with
others
of
His
People
in
spiritual
and
eternal
mercies
.
This
Church
at
Babylon
seems
to
have
been
made
up
of
the
posterity
of
those
Jews
,
who
stayed
there
after
the
expiring
of
the
seventy
years
captivity
,
whom
this
Apostle
,
being
a
Minister
of
the
Circumcision
,
Gal.
2.7
.
hath
gone
to
visit
,
and
planted
in
a
visible
Church
.
And
next
he
delivers
commendations
from
Mark
,
who
was
a
publick
Minister
of
the
Gospel
,
Col.
4.10
,
11.
and
being
one
of
this
Apostle's
old
acquaintance
,
Act.
12.12
.
hath
been
instructed
by
him
in
the
Gospel
,
for
which
he
is
here
called
his
son
,
as
Timothy
is
called
Paul's
for
the
same
reason
,
1
Tim.
1.2
.
Hence
Learn
,
1.
It
is
the
duty
of
the
Lord's
People
(
especially
in
a
suffering
time
)
though
never
so
far
distant
in
place
,
to
love
and
remember
one
another
as
if
they
were
present
,
and
embracing
one
another
,
as
the
word
of
saluting
in
the
Original
imports
,
to
signifie
their
desires
to
know
one
anothers
condition
,
their
sympathy
with
one
anothers
suffering
,
and
joy
for
one
anothers
welfare
:
all
which
is
imported
in
the
salutation
common
among
the
Hebrews
,
1
Sam.
25.25
.
1
Chron.
18.10
.
And
it
is
likewise
the
duty
of
those
who
are
intrusted
with
the
carrying
of
such
salutations
,
to
make
conscience
of
the
delivery
of
them
:
for
,
the
Church
at
Babylon
remembereth
their
dispersed
Countrymen
,
and
desireth
the
Apostle
to
signifie
the
same
to
them
,
who
doth
it
here
accordingly
:
The
Church
which
is
at
Babylon
saluteth
you
.
2.
The
Lord
who
reigneth
in
the
midst
of
His
enemies
,
Psal.
110.2
.
can
erect
and
keep
up
a
Church
to
himself
,
even
in
those
places
of
the
world
where
His
enemies
are
permitted
to
have
all
the
external
power
in
their
hand
:
for
,
He
hath
here
a
Church
at
Babylon
,
where
we
never
read
that
the
civil-power
was
imployed
for
Him
.
3.
The
Lord
hath
many
designs
of
providence
,
which
will
not
appear
for
a
long
time
after
He
hath
begun
to
work
in
order
to
the
execution
of
them
:
for
,
now
it
appears
that
when
the
Jews
were
carried
captive
to
Babylon
,
the
Lord
hath
had
a
design
to
have
a
Gospel-church
erected
there
before
they
should
all
come
back
again
,
as
is
clear
by
comparing
Acts
15.18
.
with
this
,
that
there
is
a
Church
at
Babylon
.
4.
The
Lord
can
make
the
sinful
failings
of
His
People
,
subservient
to
His
gracious
purposes
,
and
yet
be
holy
in
all
His
wayes
:
for
,
the
sinfull
stay
of
some
of
the
Jews
in
Babylon
when
they
had
a
call
and
opportunity
to
return
in
Cyrus's
time
,
is
made
to
serve
the
accomplishment
of
this
holy
purpose
of
God
,
●anent
the
having
of
a
visible
Gospel-Church
at
Babylon
.
5.
The
constancy
of
some
of
the
Lords
People
,
who
are
under
the
power
of
wicked
men
,
and
the
appearance
of
the
grace
of
Christ
in
them
,
especially
their
love
,
and
sympathy
with
the
rest
of
His
People
,
ought
to
move
others
to
constancy
under
their
sufferings
,
and
make
them
confident
of
the
same
thorow-bearing
strength
:
for
,
that
the
Apostle
may
encourage
these
suffering-Believers
,
to
whom
he
writeth
,
he
sendeth
them
here
commendations
from
their
Bretheen
in
Babylon
,
in
testimony
of
their
love
to
,
and
sympathy
with
them
;
The
Church
which
is
at
Babylon
saluteth
you
.
6.
No
journey
never
so
long
or
hazardous
ought
to
be
shunned
by
any
Servant
of
Christ
,
to
do
service
to
Him
,
who
hath
engaged
Himself
to
be
with
them
go
whither
they
will
,
Mat.
28.20
.
In
the
faith
whereof
,
Peter
hath
undertaken
this
long
and
hazardous
journey
from
Judea
to
Babylon
,
from
whence
he
sendeth
this
Epistle
to
the
rest
of
the
Christian
Jews
.
7.
Because
all
the
Members
of
the
visible
Church
are
chosen
out
of
the
world
,
to
professe
Christ
,
and
to
have
the
offers
of
His
grace
made
to
them
;
and
so
many
of
them
as
do
really
imbrace
these
offers
,
have
doubtlesse
been
from
eternity
chosen
to
be
equal
sharers
of
spiritual
and
eternal
mercies
,
Therefore
they
may
be
all
spoken
of
,
and
dealt
with
by
Christ's
Ministers
,
as
the
Elect
of
God
:
for
,
so
doth
the
Apostle
here
speak
of
the
whole
visible
Churches
,
at
Babylon
,
and
other
places
,
Elected
together
.
8.
It
is
a
special
comfort
to
suffering-Christians
,
to
know
themselves
remembred
and
respected
by
more
eminent
Christians
than
themselves
,
by
whom
they
are
apt
to
apprehend
themselves
forgotten
and
slighted
:
for
which
cause
we
may
safely
conceive
the
Apostle
here
to
mention
commendations
particularly
from
Marcus
his
son
.
9.
Those
who
have
been
instrumental
in
the
conversion
or
spiritual
edification
of
others
,
ought
to
entertain
a
special
measure
of
tender
affection
toward
them
,
and
should
have
from
them
a
special
measure
of
reverence
and
love
,
such
as
children
owe
to
their
parents
:
for
,
because
Mark
was
instructed
by
this
Apostle
,
in
the
knowledge
of
Christ
and
the
Gospel
,
and
did
resemble
him
in
faith
and
conversation
,
he
is
here
called
his
son
.
10.
A
penitent's
former
failings
ought
not
to
hinder
his
esteem
with
any
of
the
Lords
People
:
for
,
Mark
,
who
by
his
separating
from
the
Apostles
while
they
were
about
the
Work
of
the
Lord
,
did
occasion
a
sinful
separation
of
one
of
them
from
another
,
Act.
15.37
,
38
,
39.
is
here
particularly
mentioned
,
as
one
dear
to
this
Apostle
,
and
whose
love
and
remembrance
should
be
a
comfort
to
sufferers
;
And
Marcus
my
son
.
11.
So
careful
should
the
Ministers
of
Christ
be
to
entertain
love
among
the
Lords
People
,
and
particularly
to
beget
and
cherish
in
their
hearts
,
a
good
esteem
of
other
Ministers
,
though
inferiour
to
themselves
,
that
they
should
willingly
condescend
to
be
servants
in
the
meanest
offices
of
love
,
that
may
conduce
for
that
end
;
Therefore
doth
this
great
Apostle
registrate
in
his
Epistle
the
commendations
of
the
Church
at
Babylon
,
and
Marcus
his
son
.
Vers.
14.
Greet
ye
one
another
with
a
kisse
of
charity
:
Peace
be
with
you
all
that
are
in
Christ
Jesus
.
Amen
.
In
this
last
article
of
the
Conclusion
,
the
Apostle
exhorteth
these
to
whom
he
writeth
,
to
expresse
mutually
their
hearty
affection
one
to
another
,
by
such
signs
as
were
ordinary
in
those
times
,
and
confidently
wisheth
unto
them
all
sort
of
happinesse
.
Hence
Learn
,
1.
It
doth
much
contribute
for
the
successe
of
the
Gospel
among
a
people
,
that
there
be
mutual
love
amongst
them
,
and
expressions
thereof
:
Therefore
the
Apostles
do
ordinarily
close
their
Epistles
with
exhortations
to
mutual
love
and
unity
,
as
that
without
which
,
the
fruit
of
their
pains
in
these
Writings
would
be
much
hindered
;
and
so
doth
the
Apostle
here
,
Greet
ye
one
another
with
a
kisse
of
charity
.
2.
Whatever
decent
expressions
of
mutual
respect
and
love
be
the
ordinary
custom
of
the
times
and
places
where
the
Lord's
People
live
,
they
ought
not
to
be
scrupled
at
,
but
rather
made
conscience
of
by
them
,
in
obedience
to
Him
,
who
commandeth
love
and
respect
,
and
consequently
the
expressions
thereof
,
to
be
among
His
People
;
Greet
one
another
with
a
kisse
of
charity
.
3.
All
the
mutual
expressions
of
love
and
respect
among
the
Lord's
People
,
ought
to
flow
from
an
inward
affection
of
christian
love
in
the
heart
of
one
of
them
towards
another
,
and
ought
not
to
be
performed
as
fashional
and
flattering
compliments
,
which
are
hateful
to
God
,
Psal.
12.2
,
3.
for
,
so
the
Apostle
exhorteth
,
Greet
ye
one
another
with
a
kisse
of
charity
.
4.
The
occasion
of
frequent
converse
and
correspondence
among
the
Lords
People
ought
not
to
diminish
their
love
or
hinder
the
expressions
thereof
,
but
rather
to
encrease
the
same
;
they
who
live
together
being
more
ready
to
offend
,
or
mistake
one
another
,
and
so
to
be
mutually
jealous
of
the
alienation
of
one
anothers
affection
,
than
those
who
are
at
a
greater
distance
,
whose
love
should
provoke
those
that
are
nearer
:
for
,
the
Apostle
,
having
signified
the
love
of
those
that
were
at
Babylon
to
their
dispersed
Brethren
,
doth
here
exhort
them
that
had
more
frequent
occasion
of
meeting
and
correspondence
,
to
greet
one
another
with
a
kiss
of
charity
.
5.
As
it
is
the
duty
of
Christ's
Ministers
heartily
to
wish
all
sort
of
true
peace
upon
all
the
Members
of
the
visible
Church
,
who
,
in
regard
of
their
external
profession
,
and
participation
of
common
gifts
and
benefits
from
Christ
,
may
be
said
to
be
in
Him
,
Joh.
15.2
.
So
true
spiritual
peace
,
which
is
the
calmnesse
and
contentment
of
the
soul
,
arising
from
the
faith
of
acceptation
with
God
through
Christ
,
when
fears
of
His
wrath
,
and
jealousies
of
His
love
,
are
in
some
measure
banished
,
Rom.
5.1
.
together
with
as
much
outward
peace
and
prosperity
,
as
shall
be
for
their
true
good
,
is
the
Lords
allowance
only
to
real
Believers
,
and
to
all
of
them
whether
weaker
or
stronger
,
and
may
be
in
a
good
measure
attained
unto
,
in
the
midst
of
many
troubles
,
by
those
who
are
chased
out
of
themselves
,
and
by
faith
planted
in
the
living
Vine
,
Christ
Jesus
:
for
,
as
this
Apostolick-benediction
may
be
understood
of
the
Apostle's
wish
to
all
the
Members
of
the
visible
Church
,
So
it
doth
especially
respect
true
Believers
therein
;
Peace
be
to
all
them
that
are
in
Christ
Jesus
.
6.
As
it
is
the
duty
of
Christ's
Ministers
,
to
presse
duties
upon
all
Professors
;
So
it
is
their
part
to
guard
promises
and
priviledges
,
by
qualifying
the
persons
to
whom
they
do
belong
:
for
,
the
Apostle
,
having
prest
the
duties
of
love
,
and
expressions
thereof
,
upon
all
indefinitly
,
to
whom
he
writeth
,
in
the
first
part
of
this
Verse
,
he
doth
in
the
latter
part
restrict
his
wish
of
Peace
,
qualifying
the
persons
to
whom
it
doth
especially
belong
,
Peace
be
to
all
them
that
are
in
Christ
Jesus
.
7.
As
the
Ministers
of
Jesus
Christ
ought
to
enter
upon
every
part
of
their
Imployment
,
with
the
faith
of
their
Calling
and
Commission
from
Him
,
as
was
observed
upon
the
first
words
of
this
Epistle
;
So
they
ought
to
close
the
same
with
some
confidence
in
their
hearts
,
of
the
blessing
of
God
upon
their
labours
,
and
of
His
granting
their
desires
for
that
end
:
for
,
here
the
Apostle
closeth
his
exhortations
and
prayers
in
this
Epistle
,
with
this
word
of
confidence
,
Amen
.