ISRAELS
PRAYER
In
time
of
TROUBLE
,
WITH
Gods
gracious
Answer
thereunto
:
OR
An
Explication
of
the
14th
Chapter
of
the
Prophet
HOSEA
,
In
seven
Sermons
preached
upon
so
many
days
of
solemn
Humiliation
,
By
EDWARD
REYNOLDS
,
Minister
of
the
Word
of
God
at
Braunston
in
Northamptonshire
,
and
a
Member
of
the
Assembly
of
Divines
.
Published
by
Authority
.
LONDON
,
Printed
by
Thomas
Newcomb
,
for
Robert
Bostock
,
dwelling
in
Pauls
Church-yard
,
at
the
Sign
of
the
Kings-head
,
1645.
THE
FIRST
SERMON
UPON
HOSEA
,
CHAP.
14.
VERS.
1
,
2.
Preached
in
Margarets
Church
at
Westminster
,
before
the
honorable
House
of
Commons
now
assembled
in
Parliament
;
At
the
late
Publique
and
Solemn
FAST
,
Iuly
27.
Anno
Domini
,
1642.
By
EDWARD
REYNOLDS
,
Minister
of
the
Word
of
God
at
Braunston
in
Northamptonshire
,
and
a
Member
of
the
Assembly
of
Divines
.
Published
by
Order
of
the
said
House
.
The
second
Edition
,
Enlarged
.
LONDON
,
Printed
by
Thomas
Newcomb
,
for
Robert
Bostock
,
dwelling
in
Pauls
Church-yard
,
at
the
Sign
of
the
Kings-head
,
1649.
TO
THE
HONOURABLE
House
of
COMMONS
assembled
in
PARLIAMENT
.
IN
obedience
to
your
Commands
,
I
here
humble
present
to
your
view
what
you
were
pleased
with
patience
and
readiness
of
affection
lately
to
attend
unto
.
I
considered
,
that
though
the
Choiceness
of
the
Auditory
might
require
the
exactest
preparation
;
yet
both
the
condition
of
the
Times
,
and
the
nature
of
the
Duty
did
call
upon
us
to
lay
aside
our
Ornaments
.
And
therefore
I
speake
with
such
plainness
,
as
might
commend
the
matter
delivered
rather
to
the
Conscience
of
a
Penitent
,
then
to
the
fancy
of
a
delicate
hearer
.
The
King
of
Nineveh
was
a
King
as
well
in
his
Sackcloth
,
as
in
his
Robes
:
And
the
truth
of
God
is
indeed
fuller
of
Majesty
when
it
is
naked
,
then
when
adorned
with
the
dresse
of
any
humane
contribution
,
which
many
times
takes
from
it
,
but
never
addes
any
value
unto
it
.
I
looked
upon
you
in
your
double
Relation
,
both
Common
as
Christians
,
and
Speciall
,
as
men
intrusted
with
the
managing
of
those
arduous
and
most
pressing
difficulties
under
which
this
distempered
Kingdom
is
now
groaning
.
And
for
the
quickning
of
those
endevours
which
belong
to
you
in
both
those
Relations
,
I
presented
you
both
with
the
bottome
of
a
Nations
unhappiness
,
which
is
sin
;
and
with
the
top
of
their
felicity
,
which
is
Gods
free
grace
and
favour
:
That
by
your
serious
cares
to
purge
out
the
one
,
and
to
procure
the
other
,
you
might
,
by
Gods
blessing
on
your
Consultations
,
dispell
that
black
tempest
which
hangs
over
this
Kingdom
,
and
reduce
the
face
of
things
unto
calmness
and
serenity
again
.
When
the
Children
strugled
together
in
the
womb
of
Rebekah
,
she
was
thereupon
inquisitive
,
If
it
be
,
Why
am
I
thus
?
Gen:
35
,
22.
and
she
addressed
her self
to
God
for
a
resolution
.
Surely
this
Nation
is
become
like
the
womb
of
Rebekah
,
the
children
thereof
strugling
in
their
mothers
belly
together
,
and
when
God
hath
mercifully
freed
us
from
forain
Enemies
,
Brethren
are
become
enemies
to
brethren
,
and
by
their
enmities
likely
to
tear
and
torment
the
bowels
of
their
mother
,
and
to
ruine
themselves
.
And
what
have
we
now
to
do
,
but
to
inquire
the
Cause
of
these
sad
cōmotions
,
Why
are
we
thus
?
And
surely
the
Cause
is
chiefly
where
the
Disease
is
,
within
our selves
.
We
have
been
like
the
womb
of
Rebekah
,
a
barren
Nation
,
not
bringing
forth
fruits
of
so
many
mercies
as
God
hath
filled
us
withall
.
So
that
now
it
is
no
wonder
,
if
God
cause
us
to
be
in
pain
within
our
own
Bowels
,
and
to
feel
the
throwes
and
struglings
of
a
Travelling
woman
,
Hos.
13.13
.
ready
to
bring
forth
her
own
Confusion
,
a
Benoni
,
or
an
Ichabod
,
a
son
of
Sorrow
,
and
of
Shame
,
to
this
hitherto
so
peaceable
and
flourishing
a
Kingdom
.
All
that
we
can
comfort
our selves
with
in
these
pangs
and
qualms
of
distemper
is
,
that
there
are
some
Iacobs
amongst
us
.
Gen.
32.24
.
Hos.
12.3
,
4.
who
insteed
of
supplanting
their
brethren
,
will
wrestle
,
and
have
power
with
God
.
The
people
have
often
Petitioned
,
sometimes
his
sacred
Majesty
,
sometimes
this
Honourable
House
,
which
are
his
great
Councel
,
many
overtures
,
&
endeavor
of
Accommodation
have
been
tendred
,
Isa.
26.17
,
18.
&
yet
we
cry
out
in
our
pangs
,
&
have
,
as
it
were
,
brought
forth
wind
,
neither
have
we
wrought
any
deliverance
in
the
earth
.
I
have
here
therefore
presented
a
new
Petition
,
dictated
&
drawn
up
to
our
hands
by
Gods
own
Spirit
,
unto
which
both
King
and
Parliament
,
Peers
and
Prophets
and
People
,
must
al
subscribe
,
and
offer
it
with
prostrate
&
penitent
hearts
unto
him
who
stands
in
the
congregation
of
the
mighty
,
Psal.
82.1
.
&
judgeth
amongst
the
gods
,
that
he
would
take
away
all
our
iniquity
,
and
receive
us
into
favour
again
,
and
accept
of
a
Covenant
of
new
obedience
.
And
this
Petition
God
is
pleased
to
anticipate
with
an
answer
of
grace
in
the
consequent
parts
of
the
chapter
whence
the
Text
is
taken
,
and
that
particularly
to
every
branch
of
the
Petition
.
He
will
take
away
iniquity
.
His
Anger
shall
not
punish
,
His
Love
shal
heal
our
backslidings
,
the
greatness
of
our
sins
shall
not
hinder
the
freeness
of
his
Grace
.
He
will
do
us
good
,
and
give
us
life
,
by
the
dew
of
his
grace
reviving
us
:
and
Glory
clothing
us
like
the
Lilly
of
the
field
,
with
the
beauty
of
holiness
:
and
stability
,
fixing
us
by
his
grace
,
as
the
Cedars
of
Lebanon
are
fastned
upon
their
Roots
:
and
growth
or
enlargement
as
the
branches
spread
forth
themselves
,
and
continual
vigor
&
plenty
,
as
the
Olive
tree
,
which
is
always
green
and
fruitful
,
and
glorious
comforts
by
the
sweet
savor
of
the
knowledg
of
God
,
2
Cor.
2.14
.
which
like
the
spice
trees
of
Lebanon
shall
diffuse
a
spiritual
perfume
upon
the
names
,
and
into
the
consciences
of
penitent
converts
.
He
will
prevent
us
with
the
blessings
of
Safety
,
as
well
as
of
Sanctity
and
Comfort
,
we
shall
under
his
shadow
finde
shelter
and
protection
from
all
our
fears
.
Though
like
Corn
,
we
be
harrowed
under
the
Clods
,
though
like
a
lopped
vine
we
seem
naked
,
and
reduced
to
lowness
,
though
like
crushed
grapes
we
lie
under
heavy
pressures
:
yet
he
will
receive
,
and
enlarge
,
and
comfort
us
again
,
and
when
we
are
in
our
own
eyes
as
fatherless
children
,
He
will
set
his
eyes
upon
us
as
a
Tutor
and
Guardian
,
He
will
hear
and
observe
,
and
answer
,
and
pity
us
,
enabling
us
to
make
good
our
Covenant
by
his
grace
,
and
causing
the
fruits
of
his
loving
kindness
to
be
found
upon
us
.
Thus
God
is
pleased
to
borrow
the
various
perfection
of
other
things
to
adumbrate
the
united
and
calumniated
mercies
which
he
promiseth
unto
a
converting
and
petitioning
people
.
You
have
the
Petition
sent
you
from
God
,
and
his
Answer
preventing
you
in
all
the
members
of
it
with
the
blessings
of
goodness
.
I
have
nothing
else
to
do
,
but
to
beg
of
you
,
and
of
all
this
great
people
whom
you
represent
,
the
Subscription
of
your
hearts
and
lives
unto
this
Petition
:
and
to
beg
of
God
that
he
would
graciously
incline
the
hearts
of
this
whole
Kingdom
,
rather
to
wrastle
with
him
for
a
blessing
,
then
to
struggle
and
conflict
amongst
themselves
for
a
Curse
.
With
which
prayer
I
humbly
conclude
.
Commending
your
persons
and
your
weighty
affairs
to
his
grace
;
and
rest
,
Your
most
humble
Servant
in
Christ
,
ED:
REYNOLDS
.
From
my
Study
in
Braunston
August
the
8.
1642.
To
the
Reader
.
CHristian
Reader
,
Understanding
that
my
Sermon
,
which
was
preached
three
years
since
before
the
Honorable
House
of
Commons
,
on
the
day
of
their
solemn
Humiliation
,
was
to
be
reprinted
:
I
thought
fit
to
peruse
,
transcribe
,
and
enlarge
six
other
Sermons
,
in
which
I
had
,
at
mine
own
charge
in
the
Country
,
on
the
ensuing
Fast
days
,
briefly
explained
and
applyed
that
whole
Chapter
,
(
a
portion
only
whereof
was
in
the
first
handled
,
)
and
to
send
them
forth
together
with
it
unto
the
publique
:
Which
I
was
the
rather
induced
to
do
for
these
two
Reasons
:
1.
Because
it
hath
pleased
God
in
his
righteous
and
holy
providence
to
make
me
,
by
a
long
infirmity
,
unserviceable
to
his
Church
in
the
principal
work
of
the
Ministry
,
the
preaching
of
the
Gospel
(
which
is
no
small
grief
unto
me
.
)
So
that
there
remained
no
other
means
whereby
my
life
might
,
in
regard
of
my
function
,
be
useful
to
the
Church
,
and
comfortable
to
my self
,
then
by
inverting
the
words
of
the
Psalmist
,
Psalm
45.1
.
and
as
he
made
His
Tongue
as
the
Pen
of
a
ready
Writer
,
so
to
make
my
Pen
the
Tongue
of
an
unready
Speaker
.
2.
I
considered
the
seasonableness
and
sutableness
of
these
Meditations
unto
the
condition
of
the
sad
and
disconsolate
times
wherein
we
live
,
very
like
those
which
our
Prophet
threatned
the
ten
Tribes
withal
throughout
this
whole
Prophecy
,
unto
which
this
last
Chapter
is
a
kind
of
Vse
,
and
a
most
solemn
Exhortation
,
pressing
upon
all
wise
and
prudent
men
such
duties
of
Humiliation
and
Repentance
,
as
might
turn
threats
into
promises
,
and
recover
again
the
mercies
which
by
their
sins
they
had
forfeited
and
forsaken
:
Which
being
restored
unto
them
according
to
their
Petition
,
they
are
here
likewise
further
instructed
in
what
manner
to
return
unto
God
the
praises
due
to
his
great
Name
.
And
these
two
duties
of
Humiliation
and
Thanksgiving
are
the
most
solemn
duties
which
in
these
times
of
Judgments
and
Mercies
so
variously
interwoven
together
,
the
Lord
doth
so
frequently
call
us
unto
.
Places
of
Scripture
I
have
for
brevity
sake
,
for
the
most
part
,
only
quoted
and
referred
thee
unto
,
without
transcribing
all
the
words
,
and
have
usually
put
many
paralel
places
together
▪
because
by
that
means
they
do
not
only
strengthen
the
doctrine
whereunto
they
belong
,
but
mutually
give
light
unto
one
another
.
The
Lord
make
us
all
in
this
our
day
so
wise
and
prudent
,
as
to
understand
the
righteous
ways
of
our
God
towards
us
:
That
we
may
not
stumble
at
them
,
Isai.
26.8
▪
9.
but
walk
in
them
,
and
be
taught
by
them
to
wait
upon
him
in
the
way
of
his
judgments
,
and
to
fix
the
desires
of
our
soul
upon
his
Name
as
our
great
Refuge
,
and
upon
his
Righteousness
as
our
great
Business
,
till
he
shall
be
pleased
,
by
the
dew
of
his
Grace
,
to
Revive
us
as
the
Corn
▪
to
make
us
grow
as
the
Vine
,
and
to
let
the
scent
of
all
his
Ordinances
be
over
all
our
Land
,
as
the
smell
,
and
as
the
wine
of
Lebanon
.
It
will
be
an
abundant
return
unto
my
poor
and
weak
endeavors
,
if
I
may
have
that
room
in
thy
prayers
which
the
Apostle
Paul
desired
to
have
in
the
prayers
of
the
Ephesians
,
Ephes.
6.19
.
That
utterance
may
be
given
unto
me
,
that
I
may
open
my
mouth
boldly
to
preach
the
mystery
of
the
Gospel
.
The
Lord
sanctifie
all
the
ways
of
his
Providence
towards
us
,
that
when
we
are
chastened
,
we
may
be
taught
,
and
may
be
greater
gainers
by
the
voyce
of
his
Rod
,
Psal.
94
12
,
Mic.
6
9.
then
we
are
sufferers
by
the
stripes
.
The
Contents
.
Sermon
I.
-
Sect.
1.
EPhraims
blessings
and
judgments
answerable
to
his
name
.
2.
When
judgment
purposed
against
obstinate
sinners
,
mercy
proclaimed
to
penitent
.
3.
How
good
and
bad
are
alike
involved
in
outward
judgments
.
Iudgments
make
no
difference
but
of
penitent
and
impenitent
.
Penitent
sinners
,
in
all
kinds
of
trouble
,
have
a
refuge
to
some
promise
or
other
.
4.
Conversion
must
be
not
meerly
Philosophical
,
or
Political
,
but
Spiritual
,
and
that
full
and
constant
.
5.
Motives
unto
conversion
,
mercy
and
judgment
,
especially
interwoven
.
6.
Great
preparation
due
in
our
addresses
unto
God
.
The
rule
,
matter
,
principle
,
and
power
of
Prayer
.
How
sin
is
taken
away
.
7.
When
God
threatneth
judgments
,
we
must
pray
against
sins
.
8.
Iudgments
may
be
removed
in
anger
.
Repentance
makes
afflictions
precious
,
as
sin
doth
corrupt
blessings
.
9.
No
affliction
comes
in
anger
,
but
with
respect
to
sin
.
10.
One
sin
generally
unrepented
of
,
may
undo
a
Kingdom
;
we
must
pray
against
all
,
and
dye
unto
all
.
11.
Sense
of
sin
.
The
wrath
of
God
beyond
the
fears
of
man
.
12.
Confession
of
sin
full
and
free
.
Our
weakness
can
commit
sin
,
none
but
Gods
power
can
remove
it
.
13.
What
God
worketh
in
us
,
he
also
requireth
of
us
.
Sin
most
dangerous
in
great
men
,
to
themselves
and
the
publick
.
14.
How
iniquity
is
to
be
taken
out
of
the
Land
.
15.
God
the
author
of
good
,
the
orderer
of
evil
.
16.
From
conversion
to
salvation
free-grace
worketh
.
17.
No
work
truly
good
,
but
as
derived
from
God
.
18.
Patience
in
suffering
evil
,
in
doing
duty
.
Humility
the
companion
of
Grace
,
pride
of
emptiness
.
Continual
dependance
on
God
.
Fidelity
in
services
.
The
misery
of
divisions
.
19.
In
temporal
judgments
pray
for
spiritual
mercies
.
No
helps
can
avail
us
against
Gods
anger
,
but
his
grace
.
20.
Carnal
prayers
provoke
God
,
when
men
make
Religion
serve
turns
.
Piety
the
foundation
of
Prosperity
.
21.
Iudgments
are
then
truly
sanctified
,
when
they
make
us
more
in
love
with
grace
.
Prayer
the
more
heavenly
,
the
more
prevalent
.
Sermon
II.
-
Sect.
1.
SPiritual
ends
of
Legal
Ceremonies
and
Sacrifices
.
We
return
nothing
to
God
but
words
for
mercies
.
2.
A
renouncing
carnal
confidence
in
the
Assyrian
,
Horses
,
Idols
.
How
the
Church
an
Orphan
.
3.
Penitents
not
only
pray
,
but
covenant
.
Circumcision
a
Covenant
Circumcised
in
uncircumcision
.
Gentiles
converted
are
called
Iews
:
Iews
unconverted
,
Gentiles
.
Baptism
how
the
answer
of
a
good
conscience
.
The
Covenant
perpetual
.
4.
God
bindeth
himself
to
us
by
promise
,
by
oath
:
We
are
his
by
his
Soveraign
Interest
,
and
our
own
voluntary
consent
.
5.
Fickleness
of
the
heart
in
duty
,
and
sluggishness
to
it
.
6.
Duties
in
combination
strongest
.
7.
Enemies
combine
.
Military
oaths
.
How
Truth
a
Girdle
,
doctrinally
,
morally
.
8.
Wicked
men
,
like
Witches
,
in
covenant
with
the
Devil
,
doing
service
for
wages
.
9.
Prayer
vain
without
obedience
.
Gods
Covenant
to
us
,
ours
to
him
.
10.
The
material
cause
of
a
Covenant
,
our
persons
,
our
services
,
in
matters
of
necessity
.
Expediency
praise
.
11.
The
formal
and
efficient
cause
.
Knowledg
,
willingness
,
power
of
promise
and
performance
.
12.
Danger
of
covenanting
in
the
dark
only
,
and
13.
On
the
Rack
.
14.
When
we
promise
duty
,
we
must
pray
for
grace
.
The
final
cause
.
15.
The
falseness
and
perfidiousness
of
the
heart●
;
how
it
is
unstable
as
waters
.
16.
Gods
faithfulness
and
mercies
:
Our
Baptism
,
Faith
,
Spirits
,
Hopes
,
are
all
obligations
to
Fidelity
.
Sermon
III.
-
Sect.
1.
SAcrifices
Propitiatory
and
Eucharistical
.
2.
Praises
the
matter
of
a
Covenant
,
a
Staple
commodity
for
commerce
with
Heaven
.
3.
Praises
the
fruits
of
Repentance
.
4.
An
Argument
in
prayer
.
God
forceth
his
glory
out
of
wicked
men
,
but
is
glorified
actively
by
the
godly
.
5.
A
principle
of
obedience
:
difference
between
the
obedience
of
fear
and
of
love
.
6.
An
Instrument
of
glory
to
God
.
Praises
of
the
heart
and
of
the
lips
.
Communion
of
Sinners
,
Communion
of
Saints
.
7.
Converts
report
Gods
mercies
to
others
.
No
true
praises
without
Piety
.
Sins
against
mercy
soonest
ripe
.
8.
The
more
greedy
,
the
less
thankeful
.
Gods
greatness
matter
of
praise
.
Things
strongest
,
when
neerest
their
original
.
Other
creatures
guided
by
an
external
,
Reasonable
by
an
internal
knowledg
.
9.
Gods
goodness
matter
of
praise
.
Knowledg
of
God
notional
and
experimental
.
Praise
the
language
of
Heaven
.
Sacrifices
were
Gods
own
.
Love
of
Communion
above
self-love
.
10.
We
are
wide
to
receive
,
narrow
to
acknowledg
.
The
benefit
of
praises
is
our
own
.
11.
Wherein
the
duties
of
praising
God
stand
.
12.
Repentance
careful
of
obedience
.
13.
This
care
wrought
by
godly
sorrow
.
Present
sense
.
Holy
jealousie
.
Love
to
Christ
.
Sons
by
adoption
and
regeneration
.
14.
Repentance
sets
it self
most
against
a
mans
special
sin
.
15.
By
this
sin
God
most
dishonored
.
By
this
repentance
sincerity
most
evidenced
.
Sermon
IV.
-
Sect.
1.
REpentance
removes
carnal
confidence
.
Naturally
we
affect
an
absoluteness
within
our selves
.
2.
This
failing
,
we
trust
in
other
creatures
.
3.
When
all
fail
,
we
go
to
God
in
ways
of
our
own
inventing
.
Repentance
the
cure
of
all
this
.
4.
Confederacies
with
Gods
enemies
dangerous
.
Take
heed
of
competition
between
our
own
interest
and
Gods
.
5.
The
creature
not
to
be
trusted
in
,
it
wants
strength
and
wisdom
.
6.
Idols
not
to
be
trusted
in
,
they
are
lyes
.
Grounds
of
confidence
,
all
wanting
in
Idols
.
7.
God
onely
to
be
trusted
absolutely
in
the
way
of
his
commands
and
providence
.
8.
The
way
to
mercy
is
to
be
fatherless
:
weakness
in
our selves
makes
us
seek
help
above
our selves
.
9.
Sin
healed
by
pardon
,
purging
,
deliverance
,
comfort
.
Why
back-sliding
pardoned
by
name
.
10.
Our
conversion
grounded
on
free-grace
.
No
guilt
too
great
for
love
to
pardon
.
Gods
anger
will
consist
with
his
love
.
11.
Conversion
and
healing
go
together
.
Sin
a
sickness
and
a
wound
.
12.
The
proper
passions
of
sickness
agree
to
sin
,
viz.
pain
,
weakness
,
consumption
,
deformity
.
13.
Sin
a
wound
:
the
impotent
,
wilful
,
and
desperate
case
of
this
patient
.
14.
The
mercy
of
the
Physitian
.
15.
Guilt
cannot
look
on
Majesty
.
Apprehensions
of
mercy
the
grounds
of
prayer
.
16.
Sense
of
misery
works
estimation
of
mercy
.
17.
Back-sliding
formally
opposite
to
faith
and
repentance
.
Apostacy
two-fold
.
What
it
is
to
speak
against
the
Son
of
man
,
and
against
the
Spirit
.
How
a
sin
is
said
not
to
be
forgiven
in
this
world
,
nor
in
the
world
to
come
.
Free
love
respects
not
persons
,
nor
free
pardon
,
sins
.
18.
From
beginning
to
end
of
salvation
,
all
is
free
grace
.
19.
In
judgments
Gods
anger
more
to
be
noted
then
our
sufferings
.
Sermon
V.
-
Sect.
1.
BLessings
as
large
to
the
penitent
,
as
curses
to
the
impenitent
,
and
answer
all
our
wants
.
2.
God
answereth
prayers
,
beyond
the
petitions
of
the
people
.
3.
We
pray
according
to
the
knowledg
and
love
we
have
of
our selves
.
God
answers
according
to
his
knowledg
and
love
.
4.
God
answers
prayer
not
only
with
respect
to
our
wants
,
but
his
own
honor
.
Gods
ultimate
end
in
working
our
strongest
argument
in
praying
5.
Encouragement
to
prayer
.
Gods
shekel
double
to
ours
.
6.
Prayer
may
be
ambitious
,
and
beg
great
things
.
7.
Free
love
puts
forth
it self
in
various
blessings
.
8.
Gr●ce
as
dew
of
a
celestial
original
,
fruit
of
a
serene
heaven
.
9.
Abundant
,
insensible
,
insinuating
,
and
searching
,
vegetating
and
quickning
.
Refreshing
and
comforting
.
10.
Peace
no
blessing
,
except
it
come
as
dew
from
Heaven
.
11.
All
wants
must
be
supplied
from
Heaven
.
Christ
all
beauties
to
his
Church
.
The
root
and
stability
of
the
Church
,
foundation
doctrinall
,
personall
.
Righteousnesse
of
Redemption
stronger
then
of
Creation
.
12.
Growth
of
the
Church
under
the
Law
,
Nationall
;
under
the
Gospell
,
Universall
.
Christ
the
Olive-tree
,
originall
of
grace
to
his
Church
.
13.
Our
refuge
and
shelter
.
Our
power
above
afflictions
.
14.
All
Christs
graces
fruits
of
Lebanon
,
the
best
of
all
others
.
Creature-helps
liers
either
by
falsenesse
or
impotency
.
15.
Promises
should
beget
duties
.
God
promiseth
Beauty
to
his
Church
;
wee
should
labour
to
adorn
it
.
16.
He
promiseth
stability
;
we
should
be
rooted
in
truth
and
grace
:
all
our
gifts
should
serve
the
Temple
.
17.
He
promiseth
growth
;
we
should
grow
our selves
,
and
endeavour
the
growth
of
others
.
Christ
both
the
end
and
the
beinging
of
the
Churches
growth
.
18.
Compacture
and
unity
in
the
Church
,
necessary
to
the
growth
of
it
.
Divisions
hinder
it
.
19.
In
the
body
compacted
,
there
are
severall
distinct
members
each
to
act
in
his
owne
place
,
and
joynts
fastning
members
to
the
head
,
and
to
one
another
.
A
different
measure
of
vertue
for
severall
offices
.
A
mutuall
supply
and
helpfulnesse
on
unto
another
.
An
eternall
faculty
in
each
part
to
form
and
concoct
the
matter
subministred
unto
it
.
20.
He
promiseth
the
fruitfulnesse
of
the
Olive
,
which
wee
should
shew
forth
in
workes
of
grace
and
peace
.
21.
He
promiseth
the
smell
of
Lebanon
,
the
oyntment
of
the
Gospell
,
the
graces
of
which
we
should
expresse
.
22.
He
promiseth
protection
and
conversion
;
we
should
make
him
our
shel●er
,
and
from
his
protection
learn
our
duty
of
conversion
.
23.
He
promiseth
reviving
out
of
afflictions
,
profiting
by
them
.
We
should
not
be
discouraged
by
temptations
,
but
amended
;
they
have
many
times
mercy
in
them
.
24.
The
vertues
of
Heathen
,
grapes
of
Sodom
;
the
graces
of
Christ
●rapes
of
Lebanon
.
What
ever
we
present
unto
God
,
must
grow
in
Immanuels
land
.
Sermon
VI
-
Sect.
1.
GOds
promise
enabling
,
is
our
confidence
to
engage
.
Idols
sorrows
.
Gods
observing
us
,
a
note
of
care
,
counsell
,
honour
,
hearing
prayers
.
2.
Summe
,
division
.
3.
Mans
seal
to
Gods
promise
,
only
a
confession
;
Gods
seal
to
mans
covenant
,
a
confirmation
.
4.
Mans
covenant
of
obedience
,
hath
its
firmnesse
in
Gods
promise
of
grace
.
Indissolvable
dependance
of
all
second
causes
on
the
first
.
5.
In
sins
of
men
,
God
hath
an
influence
into
them
as
actions
,
a
providence
over
them
as
sinnes
.
In
gracious
actions
Gods
influence
necessary
both
to
the
substance
and
goodnesse
of
them
.
6.
Of
the
concord
between
Gods
grace
and
mans
will
▪
Freewill
naturall
,
theologicall
.
Innate
pravi●y
and
corrupt
force
,
which
resisteth
grace
,
the
remainders
whereof
in
the
regenerate
.
7.
The
will
of
Gods
precept
,
and
of
his
purpose
.
8.
They
who
are
called
externally
only
,
resist
and
perish
:
they
who
eternally
,
are
made
willing
and
obedient
.
9.
By
an
act
of
spirituall
teaching
.
10.
By
an
act
of
effectuall
enclining
and
determining
the
will
,
preventing
,
assisting
subsequent
grace
.
11.
We
may
not
trust
in
our
owne
strength
,
but
be
ever
jealous
of
our
originall
impotency
unto
good
,
our
naturall
antipathy
against
it
;
and
of
the
frequent
decayes
and
abatements
of
the
grace
of
God
in
us
.
12.
By
prayer
and
faith
get
a
heart
fixed
upon
God
.
13.
Great
comfort
that
our
conversion
and
obedience
dependeth
on
the
power
of
God
.
This
no
ground
of
supine
neglect
of
duties
,
for
grace
so
worketh
in
us
,
as
that
it
disposeth
us
unto
working
,
the
means
being
decreed
as
well
as
the
end
.
14.
Other
mens
wills
are
in
Gods
keeping
.
He
the
author
and
orderer
of
our
troubles
.
15.
Repentance
breaks
off
sin
,
and
makes
haste
out
of
it
.
16.
God
heareth
onely
penitents
.
Our
persons
accepted
before
our
prayers
.
A
wicked
man
may
pray
a
prayer
of
nature
,
not
of
faith
.
Two
wills
in
prayer
,
Ours
,
and
Gods
:
when
a
wicked
man
prayes
for
mercy
,
he
prayes
against
Gods
will
:
when
for
grace
,
against
his
own
.
17.
When
we
pray
for
outward
things
,
our
aimes
must
be
spirituall
.
The
way
to
have
all
our
other
ends
,
is
to
make
God
our
chiefe
end
.
18.
Prayer
the
Key
of
obedience
.
The
principles
of
service
,
are
the
fruits
of
prayer
.
19.
Words
Ammunition
against
Armes
;
that
way
as
prayer
goes
,
God
goes
.
20.
Sound
conversion
engageth
Gods
protection
,
and
yeeldeth
comfort
in
all
conditions
of
life
.
Sermon
VII
-
Sect.
1.
THe
seal
of
the
Prophets
Doctrine
.
Interrogation
,
denying
,
wishing
,
demonstrating
,
awakening
.
2.
In
spirituall
things
mentall
knowledge
seconded
with
practicall
wisdome
.
3.
The
wayes
of
the
Lord
,
his
providence
,
his
precepts
.
4.
Few
men
wise
to
salvation
.
5.
The
weaker
part
more
then
the
wiser
.
The
word
a
sweet
savour
to
〈…〉
singularity
sinfull
;
pious
singularity
necessary
.
6.
〈…〉
pondreth
all
Gods
wayes
.
Wisdome
particular
,
gene●all
.
7.
Wicked
m●n
shape
their
own
end
,
and
apply
sinfull
means
by
a
sinfull
wisdome
unto
it
.
God
only
the
last
end
of
righteous
men
.
8.
All
wisdome
is
for
obtaining
of
good
,
avoiding
of
evill
.
The
excellency
of
every
thing
in
Beauty
,
Vse
.
9.
Wisdome
of
Angels
conversant
about
the
Word
.
Scripture
the
best
Counsellor
.
The
plenitude
thereof
.
The
pernicious
influence
of
corrupt
doctrines
upon
the
present
state
of
the
Church
.
10.
Twofold
knowledge
of
judgements
and
blessings
.
11.
The
rectitude
of
Gods
wayes
in
their
equity
and
reason
,
ablenesse
,
their
perfect
harmony
,
their
directnesse
to
their
end
,
their
conformity
to
the
will
of
God
,
their
plainnesse
and
perspicuity
.
12.
We
are
apt
to
pick
quarrels
at
the
Word
.
13.
Wicked
men
set
up
their
wills
against
Gods
,
and
invent
distinctions
to
reconcile
Gods
will
to
theirs
.
14.
Ministers
may
not
stamp
Gods
mark
on
doctrines
of
humane
invention
,
nor
superinduce
any
thing
upon
the
Scripture
.
People
have
a
judgement
of
discretion
to
try
the
spirit
.
15.
Obedience
the
end
of
the
Ministry
.
Ordinances
not
obeyed
,
ripen
and
increase
sin
,
and
hasten
judgements
.
16.
None
but
righteous
men
will
obey
the
Word
.
Every
wicked
man
doth
in
some
thing
or
other
gainsay
the
truth
.
17.
The
right
wayes
of
the
Lord
are
unto
wicked
men
matter
of
scandall
,
18.
They
stumble
at
the
profoundnesse
of
the
Word
,
as
being
above
reason
.
19.
At
the
the
strictnesse
of
it
,
as
being
against
their
peruliar
lust
.
20.
At
To
the
seraching
power
and
simplicity
of
the
Gospell
.
21.
At
impossibility
of
fulfilling
the
law
,
which
is
but
accidentall
.
To
ergenerate
men
the
Law
is
Evangelically
possible
.
Wicked
men
hardened
willingly
as
well
as
judicially
.
22.
At
the
grace
of
the
word
by
presumption
,
at
the
threatnings
and
judgements
of
it
by
stubbornnesse
.
23.
Wicked
men
stumble
at
the
word
not
only
unto
scandall
,
but
unto
ruine
.
The
First
SERMON
UPON
HOSEA
,
Chap.
14.
Vers.
1
,
2.
HOSEA
14.1
,
2.
O
Israel
,
return
unto
the
Lord
thy
God
,
〈…〉
hast
fallen
by
thine
iniquity
.
Take
with
you
words
,
and
turn
to
the
Lord
,
say
unto
him
,
Take
away
all
iniquity
,
and
receive
us
graciously
[
or
give
good
]
so
will
we
render
the
〈◊〉
of
our
lips
.
THe
blessing
of
Ephraim
was
according
to
his
[
](A57143-e3160-b)a
a
Gen:
42
.
5●
.
name
,
Fruitfulness
.
Sect.
1.
The
fruitfulness
of
the
Earth
,
a
bough
by
a
well
,
and
the
fruitfulness
of
the
womb
,
and
of
the
brests
,
Gen.
49.22.25
.
Deut.
2●
.
1●
,
17.
Contrary
unto
which
two
blessings
〈…〉
in
our
Prophet
two
Iudgments
threatned
against
him
for
his
sins
,
chap.
13
▪
15
,
16.
Though
he
be
fruitful
amongst
his
brethren
,
an
East
wind
shall
come
,
the
wind
of
the
Lord
shall
come
up
from
the
Wilderness
,
and
his
spring
shall
become
dry
,
and
his
fountain
shall
be
dryed
up
,
he
shall
spoil
the
treasure
of
all
pleasant
vessels
.
Samaria
shall
become
desolate
,
for
she
hath
rebelled
against
her
God
:
they
shal
fall
by
the
Sword
;
their
Infants
shal
be
dashed
in
pieces
,
and
their
women
with
child
shall
be
ript
up
.
And
throughout
the
[
](A57143-e3260-b)b
b
Chap
▪
8.7.9
,
2
▪
6.16.10
18.11
6
whole
Prophecy
(
if
you
read
and
observe
it
)
you
will
find
the
Judgments
of
God
against
Ephraim
to
be
expressed
by
weeds
,
emptiness
,
barrenness
,
dryness
of
roots
,
of
fruits
,
of
branches
,
of
springs
,
and
by
a
curse
upon
their
[
](A57143-e3290-b)c
c
Ch.
9.11
14
Children
,
as
on
the
other
side
the
blessing
here
in
this
Chapter
renewed
unto
Ephraim
repenting
,
are
all
expressed
by
Metaphors
of
fruitfulness
,
ver.
5
,
6
,
7
▪
〈…〉
two
woful
Iudgments
,
against
the
fruitfulness
of
their
springs
,
and
the
fruitfulness
of
their
wombs
,
by
the
desolations
of
a
bloody
sword
,
our
Prophet
taketh
occasion
once
more
for
all
,
to
awaken
and
drive
them
to
a
timely
repentance
,
that
so
they
may
recover
the
blessing
of
their
name
,
Ephraim
may
be
Ephraim
again
,
a
plentiful
,
a
fruitful
,
a
flourishing
people
.
That
[
](A57143-e3360-b)d
d
Isa
▪
26.9
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Plato
apud
A.
Gel.
li.
6
c.
14.
famosos
la
rones
in
his
locis
ubi
grassati
●unt
surca
figendos
compluribus
placuit
ut
&
conspectu
deterreant●r
alii
ab
iisdem
facinoribus
.
ff.
de
poenis
.
l.
28.
sect.
famosos
.
unde
&
in
Brutis
&
in
rebus
in
a●imatis
observata
vindicta
.
vid.
Pet.
Erod
.
Dec●et
.
l.
2.
Tit.
14.
Zepper
.
de
.
legib.
l.
1.
c.
11.
Pl.
l.
29
c.
4.
Plut
▪
de
fortun
.
Ro.
when
Gods
Iudgments
are
in
the
earth
,
they
would
then
at
least
set
themselves
to
learn
righteousness
,
that
they
may
wash
their
[
](A57143-e3430-b)f
f
Psal.
52.6
.
Luk
17.32
.
Act.
5.11
.
Luk.
13.1.7
.
Jer.
3.8
.
Dan.
5.18.21
.
Num.
16.38.40
.
feet
in
the
blood
of
the
wicked
.
Of
all
Nations
under
Heaven
this
Land
of
ours
hath
had
the
blessing
of
Ephraim
upon
it
,
fruitfulness
of
the
Earth
,
abunda●●e
of
plenty
:
fruitfulness
of
the
womb
,
abundance
of
people
.
But
our
misery
is
,
that
the
abundance
of
our
sins
hath
mightily
outvied
the
abundance
both
of
our
plenty
and
of
our
people
:
sins
too
too
paralel
to
those
of
Ephraim
,
if
you
will
but
read
this
Prophet
,
and
compare
the
behaviours
of
this
Nation
with
him
.
And
this
parity
of
sins
hath
no
doubt
called
upon
God
for
a
parity
of
judgments
.
It
is
but
a
very
little
while
since
the
Lord
seemed
to
call
for
a
North-wind
,
as
he
doth
here
for
an
East-wind
,
two
Armies
there
met
,
ready
to
look
one
another
in
the
Face
;
but
his
heart
turned
,
his
repentings
were
kindled
,
he
would
not
give
up
Ephraim
then
.
He
seems
once
more
to
be
drawing
of
a
Sword
,
and
having
in
vain
hewed
us
by
his
Prophets
,
as
he
complains
,
chap.
6.5
.
to
try
whether
hewing
us
by
his
Iudgments
will
work
upon
us
.
So
that
now
,
thou●●
I
must
read
my
Text
,
O
Israel
,
yet
I
must
apply
it
,
O
England
,
Return
unto
the
Lord
thy
God
,
for
thou
hast
fallen
by
thine
iniquity
,
Take
with
you
words
,
&c.
The
whole
Context
containeth
two
general
parts
.
An
Invitation
unto
Repentance
,
Vers.
1.
And
an
Institution
how
to
perform
it
,
in
the
two
verses
following
.
Before
we
come
to
the
particulars
of
the
Invitation
,
let
us
first
briefly
observe
,
Sect.
2.
That
in
the
midst
of
Iudgments
proposed
against
sinners
that
are
obstinate
,
God
doth
reserve
and
proclaim
Mercy
unto
sinners
that
are
penitent
.
When
a
Consumption
is
decreed
,
yet
a
Remnant
i●
reserved
to
return
,
Isa.
10.22
,
23.
The
Lord
will
keep
his
Vineyard
,
when
he
will
burn
up
the
thorns
and
the
bryars
together
.
Isai.
27.3
,
4.
When
a
day
of
fierce
anger
is
determined
,
the
meek
of
the
earth
are
called
upon
to
seek
the
Lord
,
Zeph.
2.3
.
When
the
Lord
is
coming
out
of
his
place
to
punish
the
Inhabitants
of
the
Earth
for
their
iniquity
,
he
calls
upon
his
people
to
hide
themselves
in
their
chambers
,
until
the
indignation
be
overpast
,
Isai.
26.20
,
21.
The
Angel
which
was
sent
to
destroy
Sodom
,
had
withall
a
Commission
to
deliver
Lot
,
Genes
.
19.15
.
God
made
full
provision
for
those
who
mourned
for
publick
abominations
before
he
gave
order
to
destroy
the
rest
,
Ezek.
9.4
,
6.
Men
in
their
wrath
will
many
times
rather
strike
a
friend
then
spare
a
foe
:
But
Gods
proceedings
are
without
disorder
,
he
will
rather
spare
his
foes
then
strike
his
servants
,
as
he
shewed
himself
willing
to
have
done
in
the
case
of
Sodom
,
Gen.
18.26
.
Moses
stood
in
the
gap
,
and
diverted
Judgments
from
Israel
,
Psa.
106.23
.
Yea
God
seeks
for
such
,
Ezek.
22.30
.
and
complains
when
they
cannot
be
found
,
Ezek.
13
,
5.
And
if
he
deliver
others
for
them
,
certainly
he
will
not
destroy
them
for
others
.
How
ever
it
go
with
the
world
and
with
wicked
men
,
it
shall
go
well
with
the
righteous
,
there
shall
be
a
Sanctuary
for
them
when
others
stumble
,
and
they
shall
pass
through
the
fire
,
when
others
are
consumed
by
it
,
Isa.
3.10
,
11.
Isai.
8.14
,
15
,
16.
Zech.
13.8
,
9.
Reasons
hereof
are
,
Gods
Iustice
,
he
will
not
punish
the
righteous
with
the
wicked
;
he
will
have
it
appear
that
there
is
a
difference
between
him
that
serveth
God
,
and
him
that
serveth
him
not
,
Gen.
18.23
Mal.
3.18
.
Gods
love
unto
his
people
.
He
hath
a
book
of
Remembrance
written
before
him
,
for
them
that
fear
him
,
and
think
upon
his
Name
:
And
they
shall
be
mine
,
saith
the
Lord
of
Hosts
,
in
that
day
when
I
make
up
my
jewels
,
and
I
wil
spare
them
as
a
man
spareth
his
own
son
that
serveth
him
,
Mal.
3.16
,
17.
Here
is
a
climax
&
gradation
of
arguments
drawn
from
Love
.
In
a
great
fire
,
and
devouring
trouble
(
such
as
is
threatened
there
,
Chap.
4.1
.
)
property
alone
is
a
ground
of
care
,
a
man
would
willingly
save
and
secure
that
which
is
his
own
,
and
of
any
use
unto
him
;
but
if
you
add
unto
this
preciousness
,
that
increaseth
the
care
.
A
man
will
make
hard
shift
to
deliver
a
rich
Cabinet
of
Jewels
,
though
all
his
ordinary
goods
and
utensils
should
perish
.
But
of
all
Jewels
,
those
which
come
out
of
the
body
are
much
more
precious
then
those
which
onely
adorn
it
.
Who
would
not
snatch
rather
his
childe
then
his
casket
or
purse
out
of
a
flame
?
Relation
works
not
onely
upon
the
affection
,
but
upon
the
bowels
,
Ier.
3●
.
20
.
And
lastly
,
the
same
excellency
that
the
word
jewel
doth
add
unto
the
word
mine
;
the
same
excellency
doth
service
add
unto
the
word
sonne
.
A
man
hath
much
conflict
in
himself
to
take
off
his
heart
from
an
undutiful
sonne
.
Never
a
worse
son
then
Absalom
,
and
yet
how
doth
David
give
a
charge
to
the
Commanders
to
have
him
spared
?
How
inquisitive
after
his
safety
?
How
passionately
and
unseasonably
mournful
upon
the
news
of
his
death
?
But
if
any
child
be
more
a
jewel
then
another
,
certainly
it
is
a
dutiful
childe
,
who
hath
not
onely
an
interest
in
our
love
by
Nature
,
but
by
obedience
.
All
these
grounds
of
care
and
protection
for
Gods
people
in
trouble
are
here
expressed
,
property
,
they
are
mine
;
preciousness
,
they
are
jewels
,
treasures
,
ornaments
unto
me
.
Relation
,
they
are
sons
;
usefulness
,
they
are
sons
that
serve
,
none
could
look
on
a
thing
so
many
ways
lovely
with
the
same
eye
as
upon
a
professed
and
provoking
Enemy
.
Lastly
,
Gods
name
and
glory
.
He
hath
spared
his
people
even
in
the
midst
of
their
provocations
for
his
Names
sake
,
Deut.
33.26
,
27.
Iosh.
7.9
.
How
much
more
when
they
repent
and
seek
his
face
?
He
will
never
let
it
be
said
,
that
any
seek
the
Lord
in
vain
,
Isa.
45.19
.
Sect.
3.
But
it
may
be
objected
,
Doth
not
Solomon
say
,
that
all
things
happen
alike
unto
all
?
and
that
no
man
can
know
love
or
hatred
by
that
which
is
before
him
?
Eccles.
9.1
,
2.
And
is
it
not
certain
and
common
,
that
in
publick
desolations
good
as
well
as
bad
do
perish
?
Doth
not
the
Sword
devour
as
well
one
as
another
?
It
is
true
,
God
doth
not
always
difference
his
servants
from
wicked
men
by
temporal
deliverances
:
Troubles
commonly
and
promiscuously
involve
all
sorts
.
But
there
are
these
two
things
considerable
in
it
.
1.
That
many
times
the
good
suffer
with
the
bad
,
because
they
are
together
corrupted
with
them
,
and
when
they
joyn
in
the
common
provocations
,
no
wonder
if
they
suffer
in
the
common
judgments
,
Revel.
18.4
.
Nay
the
sins
of
Gods
people
do
(
especially
in
this
case
)
more
provoke
him
unto
outward
judgments
,
then
the
sins
of
his
professed
enemies
.
Because
they
expose
his
name
to
the
more
contempt
,
2
Sam.
12.14
.
and
are
committed
against
the
greater
love
,
Amos
3.2
.
and
he
hath
future
judgment
for
the
wicked
,
and
therefore
usually
beginneth
here
at
his
own
sanctuary
,
Ezek.
9.6
.
1
Pet.
4.17
.
2.
When
good
men
,
who
have
preserved
themselves
from
publick
sins
,
do
yet
fall
by
publick
judgments
,
yet
there
is
a
great
difference
in
this
seeming
equality
,
the
same
affliction
having
like
the
Pillar
that
went
before
Israel
,
a
light
side
towards
Gods
people
,
and
a
dark
side
toward
the
Egyptians
,
God
usually
recompencing
the
outward
evils
of
his
people
with
more
plentiful
evidences
of
inward
and
spiritual
joy
.
A
good
man
may
be
in
great
darkness
as
well
as
a
wicked
man
,
but
in
that
case
he
hath
the
name
of
God
to
stay
himself
upon
,
which
no
wicked
man
in
the
world
hath
,
Isa.
50
,
10.
The
metal
and
the
dross
go
both
into
the
fire
together
,
but
the
drosse
is
consumed
,
the
metal
refined
.
So
is
it
with
godly
and
wicked
in
their
sufferings
.
Zach.
13
,
9
,
Eccles.
8.12
,
13.
This
reproveth
the
folly
of
those
who
in
time
of
trouble
rely
upon
vain
things
which
cannot
help
them
,
and
continue
their
sins
still
.
For
Iudgments
make
no
difference
of
any
but
penitent
and
impenitent
,
Sickness
doth
not
complement
with
an
honorable
person
,
but
useth
him
as
coursely
as
the
base
.
Death
knocks
as
well
at
a
Princes
palace
as
a
poor
mans
cottage
:
wise
men
dye
as
well
as
fools
.
Yea
poyson
usually
works
more
violently
when
tempered
with
wine
,
then
with
some
duller
and
baser
material
.
In
times
of
trouble
usually
the
greater
the
persons
the
closer
the
judgments
.
When
Ierusalem
was
taken
the
Nobles
were
slain
,
but
the
poor
of
the
Land
had
vineyards
and
fields
given
them
,
Ier.
39.6
,
10.
Therefore
in
troubles
we
should
be
more
humbled
for
our
sins
then
our
sufferings
,
because
sin
is
the
sting
of
suffering
.
That
mercies
should
not
win
us
,
that
judgment
should
not
awaken
us
:
that
the
rod
should
speak
,
and
we
not
hear
,
Mic.
6.9
.
That
the
fire
should
burn
,
and
we
not
feel
,
Isa.
42.25
.
That
desolation
should
be
threatned
,
and
we
not
instructed
,
Jer.
6.8
.
That
the
hand
of
God
should
be
lifted
up
,
and
we
not
see
it
,
Isa.
26.11
.
That
darkness
should
be
upon
us
,
&
we
not
give
glory
to
God
,
Jer.
13.6
.
This
is
that
should
most
deject
us
,
that
in
mercies
we
have
been
wanton
,
and
in
judgments
sensless
.
Get
Repentance
by
an
affliction
,
and
then
you
may
look
on
it
as
trafick
,
and
not
as
a
trouble
,
like
a
Merchants
voyage
,
which
hath
pain
in
the
way
,
but
treasure
in
the
end
.
No
afflictions
can
hurt
him
that
is
penitent
.
If
thou
escape
,
they
will
make
thee
the
more
thankful
;
if
not
,
they
will
bring
thee
the
neerer
and
the
sooner
unto
God
.
The
way
to
be
safe
in
times
of
trouble
,
is
to
get
the
blood
of
the
Lamb
upon
our
doors
.
All
troubles
have
their
Commission
and
Instructions
from
God
,
what
to
do
,
whither
to
go
,
whom
to
touch
;
whom
to
pass
over
.
Be
gold
,
and
though
the
fire
come
upon
you
,
you
shal
keep
your
nature
and
purity
still
.
Godliness
,
saith
the
Apostle
,
hath
the
promises
of
this
life
;
&
amongst
those
one
special
one
is
,
that
we
shall
not
be
tempted
above
what
we
are
able
,
1
Cor.
10.13
.
neither
are
there
indeed
any
distresses
against
which
there
is
not
a
refuge
and
escape
for
penitent
sinners
unto
some
promise
or
other
.
Against
Captivity
.
When
they
be
in
the
land
of
their
Enemies
I
will
not
cast
them
away
,
nor
abhorre
them
.
Levit.
26.44
.
Against
famine
and
pestilence
.
If
I
shut
up
heaven
that
there
be
no
rain
,
or
if
I
command
the
locust
to
devoure
the
Land
,
or
if
I
send
pestilence
among
my
people
:
If
my
people
which
are
called
by
my
Name
shall
humble
themselves
,
and
pray
,
and
seek
my
face
,
and
turn
from
their
wicked
wayes
:
then
will
I
hear
from
heaven
,
and
will
forgive
their
sin
,
and
wil
heal
their
Land
.
2
Chron.
7.13.14
.
Against
sicknes
,
the
Lord
will
strengthen
him
upon
the
bed
of
languishing
,
and
make
all
his
bed
in
his
sicknes
,
Psa.
41.3
.
Against
poverty
.
When
the
poor
and
needy
seek
water
and
there
is
none
,
I
the
Lord
will
hear
them
,
&c.
Isa.
41.17
.
Psal.
68.10
.
Against
want
of
friends
.
When
my
father
and
mother
forsake
me
,
then
the
Lord
will
take
me
up
,
Psal.
27.10
.
Psal.
72.12
.
Against
oppression
and
imprisonment
.
He
executeth
judgement
for
the
oppressed
,
he
looseth
the
prisoners
.
Psal.
146.7
.
Against
whatsoever
plague
or
trouble
.
1
King
.
8.37.38
,
39.
He
is
the
God
of
All
consolation
,
how
disconsolate
soever
a
mans
condition
is
in
any
kind
;
there
cannot
but
within
the
compasse
of
All
consolation
be
some
one
or
other
remedy
at
hand
to
comfort
and
relieve
him
,
And
so
much
by
the
way
of
the
Invitation
in
genera●l
.
In
the
Invitation
we
have
the
Matter
of
it
,
and
the
Motives
to
it
.
The
Matter
is
Conversion
,
without
that
,
the
[
](A57143-e5100-b)g
g
Isa.
26.11
.
hand
which
is
lifted
up
in
threatning
,
will
fall
down
in
punishing
,
and
where
that
is
,
God
hath
a
book
of
Remembrance
for
his
Iewels
,
when
his
wrath
burneth
as
an
Oven
against
the
stubble
,
Mal.
3.16
.
But
this
Conversion
then
must
have
two
conditions
in
it
.
1.
It
must
be
Ad
Dominum
,
To
the
Lord
;
not
meerly
philosophicall
to
some
low
and
generall
dictates
of
Reason
,
such
as
Aristotle
,
or
Plato
,
or
Epictetus
,
or
Plutarch
,
or
the
like
heathen
Moralists
could
furnish
us
withall
,
without
self-deniall
,
lowlinesse
of
spirit
,
or
[
](A57143-e5220-b)h
h
Rom.
10.3
Heb.
11.6
Non
sunt
bona
quae
non
de
radi●e
bona
procedunt
▪
Ea
ipsa
opera
quae
dicuntur
ante
fidem
quamvis
videantur
hominibus
l●u●abilia
,
ina●●●
sunt-ut
magna
vires
&
cur●us
cele●●●mus
praeter
viam
.
Aug.
Enars
▪
in
P●al
.
3●
.
vide
de
Spirit
.
&
hi●
.
c.
20.
2●
,
26.
Co●tra
duas
Epist.
Pelag.
l.
3.
c.
7.
ep.
106.
de
side
&
oper●bus
.
c.
14.
contra
Iulian
▪
lib.
4.
cap.
3
faith
in
Christ
.
Not
meerly
politicall
,
to
credit
,
or
profit
,
or
secular
ends
[
](A57143-e5250-b)i
i
Nih
lad
ostenta●ionem
,
omnia
ad
conscientiam
refert
,
P●
.
l.
1
epist.
22.
Nil
ilopinionis
causa
,
omnia
conscientiae
faciam
.
Senec.
de
vita
beata
.
c
20
propter
famam
,
non
propter
Conscientiam
,
as
the
Orator
speaks
,
or
as
our
Prophet
hath
it
,
for
Corn
and
for
wine
:
Hos.
7.16
.
as
good
be
an
empty
vine
,
as
bring
forth
fruit
onely
to
our selves
,
Hos.
10.1
.
But
it
must
be
spirituall
,
unto
the
Lord.
If
thou
wil●
return
O
Israel
,
saith
the
Lord
,
return
unto
me
,
Ier.
4.1
.
And
not
onely
Ad
Dominum
to
the
Lord
,
for
that
may
be
done
[
](A57143-e5340-b)k
k
Ier.
3.10
falsely
,
and
flatteringly
,
with
a
halting
and
divided
heart
.
By
the
force
of
Semi-perswasions
,
like
that
of
[
](A57143-e5360-b)l
l
Acts
26.23
Agrippa
▪
and
[
](A57143-e5380-b)m
m
Ruth
1.14
.
Orpha
,
complementing
with
God
,
and
then
forsaking
him
.
By
the
force
of
compulsory
impressions
,
like
that
of
[
](A57143-e5410-b)n
n
Exodus
8.8
.
Exodus
9.
●7
,
●4
.
Pharaoh
and
[
](A57143-e5430-b)o
o
Psal.
78.34
,
37
Israel
in
the
wildernes
.
[
](A57143-e5440-b)p
p
Semisauciam
hac
arque
hac
vers●re
voluntatem
Aug.
confess
.
l.
8.
c.
8.
plerique
ips●i●
paenitentiae
agunt
▪
Ambro.
d●
paenit
.
l.
2.
c.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Clem.
Alexi●
.
2.
strom
.
Irrisor
est
non
paenitens
qui
adhuc
agit
quod
paeni●er
,
&c.
Isidor
.
de
summo
●ono
.
Magnamrem
pu●a
unum
hominemagere
,
praeter
sapientem
nemo
unum
agit
.
Caetera
multifo●mes
sunt
.
Senec.
Ep
1●0
.
Ambros.
of●ic
.
lib.
2.
c.
22.
Promises
on
the
Rack
,
and
pride
when
there
was
respite
again
,
thawing
in
the
Sun
,
and
freezing
in
the
shade
;
melting
in
the
●urnace
,
and
out
of
it
returning
unto
hardnes
again
,
like
the
Prophets
Cake
,
burnt
on
the
one
side
,
and
dough
on
the
other
.
But
it
must
be
,
Secondly
,
usque
ad
Dominum
,
so
much
the
originall
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
importeth
.
A
[
](A57143-e5500-b)q
q
Io●l
2.12
.
Act.
11.
23.
Psal.
57.7
.
Eph.
3.27
.
Psal.
86.11
.
Heb.
13.9
.
full
,
through
constant
,
continued
conversion
,
with
a
whole
,
a
fixed
,
a
rooted
,
an
united
,
an
established
heart
,
yeilding
up
the
whole
Conscience
and
Conversation
to
be
ruled
by
Gods
will
in
all
things
.
The
motives
to
this
duty
are
two
;
First
his
[
](A57143-e5530-b)r
r
Ioel
2.12
,
13.
Isa.
55.6.7
.
●er
.
31.18
.
Hos.
3.5
.
Psal.
130.4
.
Acts
2
,
38.
Matth.
3.2
.
Isa.
64.
●
.
Mercy
,
he
is
yet
thy
God
,
Sect.
5.
no
such
argument
for
our
turning
unto
God
as
his
turning
unto
us
.
Adam
looks
on
him
as
a
Iudge
and
hides
;
the
Prodigall
looks
on
him
as
a
father
,
and
returns
.
As
the
beam
of
the
Sun
shining
on
fire
,
doth
discourage
the
burning
of
that
:
so
the
shining
of
Gods
mercies
on
us
,
should
dishearten
,
and
extinguish
lust
in
us
.
This
is
the
use
we
should
make
of
mercy
.
Say
not
,
he
is
my
God
,
therefore
I
may
presume
upon
him
,
but
he
is
mine
,
therefore
I
must
return
unto
him
.
Because
he
is
God
,
I
will
be
afraid
to
provoke
him
;
and
because
he
is
mine
,
I
will
be
afraid
to
forfeit
him
.
He
is
so
great
,
I
must
not
dare
to
offend
him
;
he
is
so
pretious
I
must
not
venture
to
lose
him
.
His
mercy
is
a
[
](A57143-e5720-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Clem.
Alex.
Stro.
l.
6.
Holy
mercy
,
which
knows
to
pardon
sin
,
but
not
to
protect
it
.
It
is
a
Sanctuary
for
the
penitent
,
not
for
the
presumptuous
.
Secondly
,
his
judgement
,
and
that
expressed
rather
as
our
Act
then
his
,
Thou
hast
fallen
,
by
thine
iniquity
.
[
](A57143-e5800-b)s
s
Qui
beneficiis
non
▪
intelligitur
,
vel
plagis
intelligatur
.
Cypr.
in
Deme●●ia
.
If
mercies
do
not
work
upon
Love
,
let
Iudgements
work
upon
fear
.
[
](A57143-e5850-b)t
t
Dan●
animum
ad
loquendum
libere
ultimae
miseriae
.
Liv.
lib.
29.
Extremities
are
a
warrant
unto
Importunities
.
[
](A57143-e5880-b)u..
u..
Inops
Sena●us
Auxilii
humani
ad
Deos
populum
&
v●ta
ver
it
,
justi
cum
conjugibus
&
libe●ls
supplicatum
ire
,
&
pacem
expo●cere
deū
.
Liv.
l.
3.
Cum
stupe●
caelum
&
are●annus
nudipedalia
denunciātur
.
Magistratus
pu●pu
●as
ponunt
,
fasces
retro
aver
.
tunt
p●ecem
indigi●ant
,
hostiam
instaurant
,
Vide
Tentu●
.
adv.
physicos
c.
16.
Clem.
Alex.
stro
.
l.
6.6
.
pag.
45.3
.
Edit
Heins
.
Sozom.
l.
9.
c.
6.
Brisso
.
de
formul
.
l.
1.
Even
heathen
mariners
in
a
storm
wil
cry
mightily
upon
God
.
When
there
is
a
deluge
coming
,
is
it
not
time
for
Noah
to
fear
,
and
to
prepare
an
ark
?
Hebr.
11.7
.
what
meanest
thou
O
thou
sleeper
to
[
](A57143-e5930-b)x
x
Perdidisti
〈◊〉
mala
si
nondum
misera
est
didicisti
.
Sen.
ad
Helvid●
perdidistis
utilitatē
calamitatis
&
miser●imifacti
estis
&
pessim
permansistis
.
Aug.
de
civ
.
Dei
l.
1.
c.
33.
los●
the
season
,
and
benefit
of
Gods
visitations
▪
when
there
is
a
tempest
over
the
ship
,
heavy
distresses
,
and
distractions
both
at
home
and
abroad
,
to
be
so
secure
in
thy
wonted
impenitency
,
as
if
thou
hadst
had
no
sins
to
procure
these
judgements
,
or
no
sence
to
feel
them
?
as
if
there
were
[
](A57143-e5950-b)y
y
Isa.
28.15
.
agreements
,
and
sealed
covenants
between
thee
and
the
sword
that
it
should
not
touch
thee
?
If
thou
be
falling
,
is
it
not
high
time
to
consider
thy
wayes
?
to
search
and
to
judge
thy self
?
to
have
thine
eyes
like
the
windows
of
Solomons
Temple
[
](A57143-e5980-b)z
z
1
King
.
6.4
.
Broad
inwards
,
to
find
out
thine
own
provocations
,
and
as
[
](A57143-e6000-b)a
a
Psal.
18.23
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Plut.
de
seranumin
,
vindicta
.
David
speaks
,
to
keep
thy self
from
Thine
owne
iniquity
?
Thus
when
in
one
and
the
same
time
,
Mercies
,
and
judgements
are
intermixed
,
then
is
the
most
solemne
season
to
call
upon
men
for
repentance
.
If
we
[
](A57143-e6070-b)b
b
Vide
Tertul.
contra
Ma●●ion
.
l.
2.
c
▪
13.
felt
nothing
but
fears
,
they
might
make
us
despair
if
nothing
but
mercies
they
would
make
us
secure
.
If
the
whole
year
were
Summer
,
the
sap
of
the
earth
would
be
exhausted
;
if
the
whole
were
Winter
,
it
would
be
quite
buried
.
The
hammer
breaks
mettall
,
and
the
fire
melts
it
,
and
then
you
may
cast
it
into
any
shape
.
●udgements
break
,
mercies
melt
,
and
then
,
if
ever
,
the
soul
is
fit
to
be
cast
into
Gods
mould
.
There
is
no
figure
in
all
the
Prophets
more
usuall
then
this
▪
to
interweave
mercies
and
judgements
,
like
those
Elegancies
which
[
](A57143-e6120-b)c
c
Vossius
Rhetor
li.
5.
ca.
12.
sect.
7.
Rhetoricians
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
allure
and
to
bring
into
a
wildernes
,
Hos.
2.14
.
And
this
of
all
other
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
[
](A57143-e6160-b)d
d
Vide
Gorraei
definit
▪
medie
.
&
Lau●eur
.
Physicians
call
it
,
the
Criticall
time
of
diseased
people
,
wherein
the
chief
conjecture
lieth
,
whether
they
be
mending
or
ending
,
according
to
the
use
which
they
make
of
such
interwoven
mercies
.
Sect
6.
I
have
cursorily
run
over
the
first
part
of
the
Context
,
the
Invitation
unto
Repentance
,
as
intending
to
make
my
abode
on
the
second
,
which
is
the
Institution
how
to
perform
it
.
Therein
we
have
,
first
a
General
instruction
,
Take
unto
you
words
.
Secondly
,
a
particular
form
,
what
words
they
should
take
,
or
a
petition
drawn
to
their
hands
,
Take
away
all
iniquitie
▪
&c.
Of
the
former
of
these
I
shall
speak
but
a
word
.
It
importeth
the
serious
pondering
and
choosing
of
requests
to
put
up
to
God
.
[
](A57143-e6260-b)e
e
Plutarch
Apoph●hegm
The
mother
of
Artaxe●xes
in
Plutarch
was
wont
to
say
,
that
they
who
would
addresse
themselves
unto
Princes
,
must
use
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
silken
words
.
Surely
he
that
would
approach
unto
God
,
must
consider
,
and
look
as
well
to
his
words
as
to
his
feet
.
He
is
[
](A57143-e6300-b)*
*
Iosh.
23.19
.
Iohn
4.22
.
Eccles.
5.1
,
2.
Gen.
35.2.3
.
1
Sam.
16.5
.
Isa.
1.15.61
.
so
holy
and
jealous
of
his
worship
,
that
he
expects
there
should
be
preparation
in
Our
accesses
unto
him
.
Preparation
of
Our
persons
by
[
](A57143-e6330-b)f
f
Quantum
à
praeceptis
tantum
ab
auribus
Dei
longe
sumus
.
Tertul.
de
Orat.
cap.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Homer
.
Illiad
purity
of
life
,
Iob
11.
●3
.
Preparation
of
Our
Services
,
by
choice
of
matter
,
Iob
9.1
.
Luk.
15.17
,
18.
Preparation
of
Our
[
](A57143-e6390-b)g
g
〈◊〉
Sacerdos
〈◊〉
fiat●um
〈◊〉
dicen●o
su●sum
cor●●
.
Cyprian
de
Oratione
.
Hearts
,
by
finding
them
out
,
[
](A57143-e6410-b)i
i
Isa.
64.7
.
stirring
them
up
,
[
](A57143-e6420-b)h
h
1
Sam.
7.27
.
[
](A57143-e6430-b)k
k
Psal.
57.7.8
.
fixing
them
,
fetching
them
in
,
and
[
](A57143-e6440-b)l
l
Psal.
.
103.1
.
●●hr●●●0
.
19
calling
together
all
that
is
within
us
to
prevail
with
God
The
services
which
we
thus
prepare
,
must
be
Taken
from
him
.
They
must
not
be
the
issues
of
our
own
private
and
fleshly
hearts
.
For
nothing
can
go
to
God
,
but
that
which
comes
from
him
;
and
this
phrase
seemeth
to
import
these
three
things
.
1.
We
must
attend
unto
his
[
](A57143-e6470-b)m
m
1
Ioh.
5.14
.
will
,
as
the
Rule
of
our
prayers
.
2.
We
must
attend
unto
his
precepts
,
and
[
](A57143-e6510-b)n
n
2
Sam.
7.25
.
promises
,
as
the
Matter
of
our
prayers
.
3.
We
must
attend
unto
the
[
](A57143-e6540-b)o
o
Rom.
8.36
.
Zach.
2
.
1●
.
Iob
37.19
.
vide
Aug.
Epist
105.
Et
Epist.
121
,
ca
,
15.
Guidance
of
his
Holy
Spirit
,
as
the
life
and
principle
of
our
prayers
,
without
which
we
know
not
what
to
ask
.
And
prayers
thus
Regulated
are
most
seasonable
,
and
soveraign
duties
in
times
of
Trouble
.
The
key
which
openeth
a
doore
of
mercy
,
the
sl●ce
which
keepeth
out
an
Inundation
of
judgements
.
Iacob
wrestled
and
obtained
a
blessing
,
Hos.
12.4
.
Amos
prayed
,
and
removed
a
Curse
,
Amos
7.1.7
.
The
woman
of
Canaan
will
not
be
denied
with
a
deniall
,
Mat.
15.24
,
27.
The
people
of
Israel
will
begge
for
deliverance
even
then
when
God
had
positively
told
them
,
that
hee
would
deliver
them
no
more
,
Iudg.
10.13
,
15.
Ionah
will
venture
a
prayer
from
the
bottome
of
the
Sea
,
when
a
double
death
had
seised
upon
him
,
the
belly
of
the
deep
,
and
the
belly
of
the
Whale
,
and
that
prayer
of
his
did
open
the
doores
of
the
Leviathan
,
as
the
expression
is
,
Iob
41.14
.
and
made
one
of
those
deaths
a
deliverance
from
the
other
.
O
let
the
Lords
remembrances
give
him
no
rest
.
[
](A57143-e6690-b)q
q
Dei
potentiam
servi
preces
impedi●●ant
.
Hi●●on
.
ad
G●udentium
.
There
is
a
kinde
of
omnipotencie
in
prayer
,
as
having
an
Interest
and
prevalence
with
Gods
omnipotency
.
[
](A57143-e6700-b)q
q
Act.
16.25
,
26.
It
hath
loosed
iron
chains
;
It
[
](A57143-e6710-b)r
r
Act.
12.5.10
.
hath
opened
Iron
gates
:
It
hath
[
](A57143-e6720-b)s
s
1
Kin.
18.41
.
Fu●men
de
Caelo
precibus
suis
contra
hostium
machin●
mentum
〈◊〉
,
suis
pluvià
Impe●ratâcum
siti
laborarent
.
Iulius
Capitoli●
.
in
Antonino
▪
vide
Iustin.
Martyr
.
Apol.
2
Tert●l
.
Apolog
c.
5.39.40
.
Et
ad
Scapulam
.
c.
4.
unlockt
the
windows
of
heaven
:
It
hath
Ioh.
11.40.43
broken
the
bars
of
death
.
Satan
hath
three
titles
given
him
in
the
Scripture
,
setting
forth
his
malignity
against
the
Church
of
God
.
A
[
](A57143-e6760-b)u
u
Revel
12.3
.
Dragon
,
to
note
his
malice
,
a
[
](A57143-e6790-b)x
x
Gen.
3.1
.
Serpent
,
to
note
his
subtiltie
,
and
a
[
](A57143-e6820-b)y
y
1
Pet.
5.8
.
Lyon
to
note
his
strength
.
But
none
of
all
these
can
stand
before
prayer
.
The
greatest
malice
,
the
malice
of
Haman
,
sinks
under
the
[
](A57143-e6870-b)z
z
Ester
4
16.
prayer
of
Esther
;
the
deepest
policy
,
the
counsell
of
Achitophel
,
withers
before
the
[
](A57143-e6910-b)a
a
2
Sam.
15.31
prayer
of
Daivd
:
the
hugest
Army
,
an
hoast
of
a
thousand
thousand
Ethiopians
runne
away
like
Cowards
before
the
[
](A57143-e6940-b)b
b
2
Chorn.
14.9
,
●1
,
12.
prayer
of
Asa.
How
should
this
incourage
us
to
treasure
up
our
prayers
?
to
besiege
the
throne
of
Grace
with
armies
of
supplications
?
to
refuse
a
deniall
?
to
break
through
a
repulse
?
He
hath
[
](A57143-e6970-b)c
c
Gen.
32.25.28
.
blessed
those
whom
he
did
cripple
:
he
hath
[
](A57143-e6980-b)d
d
Mat.
15.26.28
.
answered
those
whom
he
did
reproach
:
he
hath
[
](A57143-e6990-b)e
e
Iudg.
10.13.16
.
delivered
those
whom
he
did
deny
.
And
he
is
the
[
](A57143-e7000-b)f
f
Heb.
13
.
8●
same
yesterday
and
to
day
.
If
he
save
in
[
](A57143-e7010-b)g
g
Iob
5.19
.
six
and
in
seven
troubles
,
should
not
we
pray
in
six
and
seven
Extremities
?
Certainly
in
all
the
afflictions
of
the
Church
when
prayers
are
strongest
,
mercies
are
nearest
.
And
therefore
let
me
humbly
recommend
to
the
Cares
of
this
honourable
Assembly
amongst
all
your
other
pressing
affairs
,
the
providing
that
those
solemne
dayes
,
wherein
the
united
prayers
,
of
this
whole
Kingdom
should
with
strongest
●mportunities
stop
the
breaches
,
and
stand
in
the
gaps
at
which
Iudgements
are
ready
to
rush
in
upon
us
▪
may
with
more
obedience
and
solemnity
be
observed
,
then
indeed
of
late
they
are
.
It
is
true
,
here
,
and
in
other
Cities
,
and
populous
places
,
there
is
haply
lesse
cause
to
complain
.
But
who
can
without
sorrow
and
shame
behold
in
our
Countrey
towns
,
men
so
unapprehensive
either
of
their
brethrens
sufferings
,
or
of
their
own
sins
and
dangers
,
as
to
give
God
quite
over
,
to
let
him
rest
,
that
they
themselvs
may
work
;
to
come
in
truth
to
Iehorams
resolution
,
Why
should
we
wait
upon
God
any
longer
?
to
grudge
their
brethrens
and
their
own
souls
and
safeties
one
day
in
thirty
,
and
to
tell
all
the
world
that
indeed
their
daies
work
is
of
more
value
with
them
then
their
dayes
worship
,
multitudes
drudging
and
moyling
in
the
earth
,
while
their
brethren
are
mourning
and
besieging
of
heaven
.
I
do
but
name
it
,
and
proceed
,
The
second
part
of
the
Institution
was
the
particular
form
suggested
unto
them
according
unto
which
their
addresses
unto
God
are
to
be
regulated
,
which
consisteth
of
two
parts
,
a
prayer
,
and
a
promise
.
The
prayer
is
for
two
Benefits
,
the
one
Remove
all
of
sin
,
the
other
Conferring
of
Good
.
In
the
promise
or
Restipulation
we
have
first
their
Covenant
,
wherein
they
promise
two
things
.
1.
Thanksgiving
for
the
hearing
and
answering
of
their
prayers
.
2.
A
speciall
care
for
the
Amendment
of
their
lives
.
Secondly
,
the
Ground
of
their
Confidence
so
to
pray
,
and
of
their
Resolutions
so
to
promise
,
Because
in
thee
the
fatherlesse
findeth
mercy
.
My
meditations
will
bee
confined
within
the
first
of
these
,
The
prayer
of
the
Church
in
their
fears
and
sufferings
,
wherein
I
shall
begin
,
in
the
Prophets
order
,
with
their
prayer
against
sin
,
Take
away
all
iniquitie
.
The
word
signifies
,
1.
To
expiate
,
and
make
atonement
by
a
sacrifice
.
So
the
scape
Goate
(
which
was
a
signe
of
Christ
our
Sacrifice
as
risen
and
living
againe
)
is
said
to
carry
the
sinnes
of
the
People
into
the
wildernesse
,
Levit.
16.22
.
Thereby
signifying
Christs
taking
our
sinnes
from
us
,
Iohn
1.29
.
Hebr.
9.28
.
2.
To
forgive
,
which
in
the
Court
of
mercy
is
the
taking
of
sinne
away
,
Psal.
32.1.5
.
3.
To
remove
or
take
away
by
destroying
.
So
it
is
used
,
Hosea
.
1.6
.
Iob
32.22
.
and
is
sometimes
used
to
expresse
Burning
,
2
Sam.
5.21
.
Nahum
1.5
.
so
sinne
is
said
to
be
destroyed
,
Rom.
6.6
.
to
be
subdued
,
Mic.
7.19
.
to
be
purged
away
with
the
spirit
of
Judgement
and
burning
,
Isa.
4.4
.
The
meaning
then
is
,
Take
away
all
our
sinnes
from
us
,
lay
them
upon
Christ
our
Sacrifice
,
for
his
Merit
pardon
them
,
by
his
Grace
destroy
and
subdue
them
,
that
so
the
root
of
Judgements
being
removed
,
they
likewise
may
therewithall
be
removed
too
.
From
hence
the
Observation
which
I
shall
insist
upon
is
this
:
When
God
threatneth
Iudgements
,
we
in
our
Conversion
unto
him
should
pray
against
sinnes
.
§.
7.
Our
eye
of
sorrow
should
be
more
upon
that
which
dishonoureth
him
,
then
upon
that
which
afflicts
our selves
;
more
upon
that
which
is
contrary
to
his
Image
,
then
upon
that
which
is
contrary
to
his
own
nature
:
more
upon
that
which
defileth
,
then
upon
that
which
paineth
us
.
[
](A57143-e7400-b)a
a
Exod.
10.17
▪
Pharoah
cares
for
nothing
but
the
removall
of
death
:
[
](A57143-e7420-b)b
b
Acts
8.24
.
Simon
Magus
for
nothing
but
to
have
perdition
and
the
gall
of
bitternesse
kept
from
him
.
But
good
men
,
like
wise
Physitians
cure
the
disease
at
the
root
,
as
[
](A57143-e7440-b)a
a
2
King
.
2.21
.
Elisha
did
the
waters
by
putting
Salt
into
the
Spring
head
.
The
Angell
was
smiting
the
people
with
a
plague
,
[
](A57143-e7460-b)b
b
2
Sam.
24.17
,
25.
David
betakes
himselfe
to
the
right
remedy
,
I
have
sinned
,
I
have
done
wickedly
;
He
goes
not
to
the
Physitians
,
but
to
the
Altar
to
make
atonement
for
sinne
,
and
so
the
plague
was
stayed
.
Destruction
was
threatned
against
Israel
for
their
Calfe
,
their
murmurings
,
their
rebellions
;
Moses
stands
in
the
gap
to
divert
it
,
Psal.
106.23
.
But
how
doth
he
doe
it
?
surely
by
praying
against
their
sinnes
.
[
](A57143-e7550-b)c
c
Exod.
32.31
,
32.34.9
.
Numb
.
14.19
.
O
this
people
have
sinned
a
great
sin
,
O
that
thou
wouldest
forgive
them
!
A
sick
man
was
brought
to
Christ
to
be
healed
,
Matt.
9.2
.
Christ
overlookes
the
disease
,
and
begins
at
the
sin
,
Son
,
be
of
good
chear
,
thy
sins
are
forgiven
thee
;
and
this
being
forgiven
,
the
malignitie
of
the
disease
was
removed
,
though
the
matter
should
have
remained
.
This
was
the
usuall
method
of
[
](A57143-e7640-b)d
d
Psal.
25.8.32.4
,
5.38.3
,
4.51
.
David
in
his
troubles
,
to
throw
over
these
Shebaes
that
had
wrought
his
woe
.
Blot
out
,
wash
throughly
,
cleanse
,
create
,
renew
:
he
is
farre
more
importunate
for
pardon
and
purging
,
then
for
ease
and
comfort
.
Complaining
in
trouble
is
the
worke
of
a
man
,
but
[
](A57143-e7700-b)e
e
●am
.
3.39
,
40
repenting
is
the
work
of
a
Christian.
The
Reasons
of
this
point
are
these
Three
.
I
If
a
Judgement
should
be
removed
,
while
sin
remaines
,
§
8.
it
is
not
removed
in
mercy
,
but
in
anger
:
for
many
times
God
gives
over
punishing
in
displeasure
,
as
a
man
throweth
away
the
rod
when
his
scholler
is
incorrigible
.
Why
should
you
be
smitten
any
more
?
you
will
revolt
more
and
more
,
Isa.
1.5
.
If
men
be
setled
on
their
lees
,
and
will
not
be
reclamed
,
there
cannot
an
heavier
punishment
light
upon
them
,
then
to
be
[
](A57143-e7770-b)a
a
Hos.
4.14
.
Psal.
81.11
,
12.
Ezek.
24.13
.
Rom.
1.24
,
28.
Rev.
22.11
.
Exaudit
propitius
,
non
exaudit
i●atus
:
&
ru●sus
non
exaudit
propitius
,
exaudit
iratus
.
—
non
parcit
propitius
,
parcit
Iratus
.
Aug.
contra
Julian
,
lib.
5.
cap.
4.
Parci
sibi
putat
,
cum
excaecetur
,
&
servetur
ad
ultimam
opportunamque
vindictam
.
Aug.
in
.
Psal.
9.
Ad
u●ilitatem
quosdam
non
exaudis
,
ad
damnationem
quosdam
exaudis
.
In
Psal.
21.
Iratus
dat
Amanti
quod
malè
amat
,
in
Psal.
26.
Magna
Ira
est
quando
peccantibus
non
irascitur
Deus
.
Hieron
.
Ep.
33.
Et
in
Psal.
140.
Indignantis
Dei
major
haec
plaga
.
Cypr.
de
Lapsis
.
O
fervum
illum
beatum
cujus
Emendationi
Deus
instat
,
cui
dignatur
irasci
,
&c.
Tertul
▪
de
patient
.
cap.
11.
without
punishment
,
to
be
left
to
themselves
,
and
the
fury
of
their
own
wills
,
speedily
to
work
out
their
owne
perdition
,
that
they
own
pleasures
may
become
their
plagues
,
and
the
liberty
of
their
own
lusts
,
their
forest
bondage
.
God
may
take
away
in
wrath
that
which
he
sent
in
anger
,
Hos.
13.11
.
as
one
the
other
side
he
may
punish
sin
then
when
he
forgiveth
it
,
and
may
visit
iniquitie
with
rods
then
when
he
will
not
utterly
take
away
his
loving
kindnesse
from
a
people
,
Psal.
99.8.89.32
,
33.
II.
If
a
judgement
be
removed
,
so
long
as
sin
remaines
it
is
gone
cum
animo
Revertendi
,
either
the
same
or
a
worse
is
likely
to
succeed
,
for
God
will
[
](A57143-e7980-b)b
b
Rom.
3.4
.
overcome
when
he
judgeth
.
Pharoahs
stubbornnesse
did
not
but
increase
his
plagues
.
God
will
not
endure
that
the
[
](A57143-e8000-b)c
c
Exod.
9.17
.
pride
of
man
should
outvie
his
Iustice
.
If
we
doe
not
take
Christs
warning
to
goe
and
sinne
no
more
,
we
have
great
cause
to
feare
his
inference
,
that
a
worse
thing
will
come
upon
us
,
Joh.
5.14
.
If
we
doe
yet
exalt
our selves
,
God
will
[
](A57143-e8070-b)d
d
Jer.
2.9
.
yet
plead
with
us
.
If
we
will
[
](A57143-e8090-b)e
e
Levit.
26.18.21
▪
24
▪
28.
walke
contrary
unto
him
,
he
threatneth
to
doe
the
like
unto
us
,
and
to
punish
us
seven
times
more
for
our
sinnes
.
If
we
doe
not
turne
unto
him
that
smiteth
us
,
then
his
[
](A57143-e8110-b)a
a
Isa.
9.12
.
anger
in
smiting
shall
not
be
turned
away
,
but
his
hand
shall
be
stretched
out
still
.
God
can
bring
clouds
after
rain
,
distresses
in
Ireland
after
distractions
in
Scotland
,
and
distractions
in
England
after
distresses
in
Ireland
,
mischiefe
upon
mischief
,
and
counsell
against
counsell
,
Manasse
against
Ephraim
,
and
Ephraim
against
Manasse
,
to
vex
,
and
weary
out
a
sinfull
people
,
till
they
pine
away
in
their
Calamities
.
III.
Sin
being
removed
,
though
the
affliction
should
not
be
removed
,
yet
it
is
sanctified
and
turned
into
good
.
Repentance
like
the
Philosophers
stone
,
can
turn
Iron
into
Gold
,
can
make
Golden
afflictions
.
So
the
triall
of
our
faith
,
that
is
,
our
affliction
,
is
said
to
be
more
precious
then
Gold
,
1
Pet.
1.7
.
Whereas
sinne
remaining
is
like
Copres
which
will
turne
wine
or
milk
into
inke
.
It
converts
the
blessings
of
God
into
the
provisions
of
lusts
.
Cankers
learning
with
pride
,
and
wit
with
prophanenesse
,
and
wealth
with
luxury
;
like
Leaven
which
turnes
a
very
Passeover
into
pollutions
.
As
the
[
](A57143-e8270-b)b
b
Athe.
l.
3.
c
,
13.
Pearl
,
which
is
an
Ornament
to
the
woman
which
wares
it
,
is
a
disease
to
the
fish
which
breeds
it
:
as
the
same
perfume
which
refresheth
a
Dove
,
is
mortall
to
a
Vulture
:
as
the
same
pillar
and
cloud
was
light
to
Israel
,
but
dark
to
Aegypt
:
the
same
deep
a
path
to
Israel
,
but
a
grave
to
Aegypt
:
so
the
same
blessings
which
by
grace
are
converted
into
comforts
,
by
sin
are
abused
into
dishonourable
services
.
Hag.
2.13
.
Sweet
powders
can
make
leather
an
ornament
,
when
the
Sanies
of
a
plague-sore
will
render
a
robe
infectious
.
As
it
was
said
of
Naaman
,
He
was
a
great
man
,
an
honourable
man
,
a
mighty
man
of
war
;
[
](A57143-e8410-b)a
a
2
King
5.1
.
But
he
was
a
Leaper
:
so
what
ever
other
ornaments
a
man
hath
,
sinne
staines
them
with
the
foulest
But
,
that
can
be
brought
to
deprave
the
fairest
endowments
.
A
learned
man
,
a
wealthy
man
,
a
wise
man
,
an
honourable
man
,
But
a
wicked
man
.
This
makes
all
those
other
good
things
tributary
unto
Satan
.
And
therefore
as
the
[
](A57143-e8460-b)b
b
Num.
31.22
.
gold
and
silver
of
the
Canaanites
was
to
passe
through
the
fire
before
it
could
be
used
by
Israel
:
so
all
other
blessings
bestowed
on
men
must
passe
through
the
spirit
of
Iudgement
and
burning
,
through
the
purifying
waters
of
Repentance
,
before
they
can
bring
honour
to
the
Author
,
or
comfort
to
the
enjoyer
of
them
.
When
Christ
overcometh
Satan
,
[
](A57143-e8500-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hom.
Il
11
Qui
se
didebant
arma
tradebant
.
Caesar
de
Bello
Gallico
,
lib.
3.
he
taketh
from
him
all
his
armour
,
and
divideth
the
spoiles
,
Luk.
11.21
.
How
doth
he
divide
the
spoiles
?
surely
he
maketh
use
of
that
wit
,
wealth
,
power
,
learning
,
wisedome
,
interests
,
which
Satan
used
against
Christs
Kingdome
,
as
instruments
and
or●●ments
unto
the
Gospel
.
[
](A57143-e8540-b)d
d
Venenum
aliquando
pro
Remedio
suit
.
Sen
de
Benef.
l.
2.
c.
18.
Medici
pedes
&
alas
Cantharidis
,
cum
sit
ipsa
morti●era
,
prodesse
dicunt
.
Plut.
de
audiend
.
Poetis
.
As
when
a
Magazine
in
warre
is
taken
,
the
Generall
makes
use
of
those
armes
which
were
provided
against
him
,
for
his
owne
service
.
And
as
sinne
doth
thus
corrupt
blessings
,
so
on
the
other
side
Repentance
doth
sweeten
Judgements
,
and
can
turne
afflictions
into
matter
of
comfort
.
As
skarlet
puls
out
the
teeth
of
a
Serpent
,
so
this
takes
away
the
sting
of
a
Judgement
.
As
wine
draweth
a
nourishing
vertue
from
the
flesh
of
Vipers
:
as
hot
birds
can
feed
upon
Iron
,
and
purge
their
bodies
with
swallowing
of
stones
;
so
repentance
,
though
it
should
not
remove
a
Judgement
,
yet
it
can
feed
upon
it
,
and
fetch
meat
out
of
the
Eater
,
and
out
of
the
strong
sweetnesse
.
There
are
two
Evils
in
Afflictions
.
Their
thorne
in
the
flesh
,
as
they
are
matter
of
paine
,
and
their
[
](A57143-e8640-b)a
a
Isa.
8.21
.
2
Chro.
28.22
.
Rev.
16.10
.
snare
to
the
Conscience
,
as
they
are
matter
of
Temptation
.
As
there
are
two
things
in
a
chain
or
fetter
,
the
heavinesse
whereby
it
loads
,
and
the
hardnesse
whereby
it
gaules
.
Now
as
a
prisoner
,
though
he
cannot
make
his
chain
lighter
then
it
is
,
yet
by
lining
it
with
wooll
or
other
soft
things
,
he
can
prevent
the
galling
:
so
Repentance
though
it
take
not
away
the
paine
of
Affliction
from
the
flesh
,
yet
by
meekning
and
humbling
the
soule
,
with
silence
and
quietnesse
to
[
](A57143-e8710-b)b
b
Mic.
7.9
.
Levit.
26.41
.
Jer.
10.19
.
bear
the
indignation
of
the
Lord
,
and
accept
of
the
punishment
of
sin
:
it
removeth
the
temptation
and
malignitie
of
it
from
the
Conscience
.
And
thus
as
[
](A57143-e8760-b)c
c
A.
Gel.
l.
5.
c.
3.
Protagoras
by
his
naturall
dexteritie
ordered
the
burden
which
he
was
to
bear
with
more
ease
and
advantage
:
so
Pietie
makes
Judgements
,
by
spirituall
prudence
,
more
easie
to
be
born
,
and
the
light
yoke
of
Christ
,
as
bladders
in
a
deep
water
,
bears
up
the
spirit
of
men
from
sinking
,
and
lightneth
every
other
burthen
.
And
therefore
as
he
in
[
](A57143-e8790-b)d
d
Plut.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
said
of
the
Scythians
,
that
though
they
had
no
musick
nor
Vines
amongst
them
,
yet
they
had
Gods
:
so
what
ever
other
things
may
be
wanting
to
a
people
,
yet
if
God
be
their
God
,
they
are
not
destitute
of
any
happinesse
.
[
](A57143-e8830-b)a
a
Plut.
de
Sanitate
tuend
.
Yea
as
those
Roses
are
usually
sweetest
which
grow
nearest
unto
stinking
weeds
:
so
the
comforts
of
Gods
Spirit
are
strongest
when
a
man
is
otherwise
perplexed
with
the
greater
difficulties
.
It
was
promised
unto
Iosiah
,
that
he
should
die
in
peace
,
2
Chron.
34.28
.
and
yet
we
find
that
he
was
slaine
in
warre
,
Chap.
35.24
.
His
weeping
and
humiliation
altered
the
very
nature
of
trouble
,
and
made
warre
to
be
peace
unto
him
.
Now
for
the
Use
and
Application
of
this
point
;
This
serveth
,
first
,
Sect.
9.
to
instruct
us
how
to
deprecate
Calamities
when
God
shaketh
his
Rod
over
us
.
There
[
](A57143-e8900-b)b
b
Vsque
ad
delictum
hominis
Deus
tantùm
bonus
,
exinde
Iudex
&
severus
,
&c.
Tertu
.
contra
Marcion
.
l.
2.
c.
11
,
14.
is
nothing
in
all
the
world
that
God
is
angry
with
but
sinne
:
for
all
other
things
are
his
owne
workes
,
in
the
goodnesse
of
which
he
wrested
with
singular
complacency
and
delight
.
Sinne
is
that
against
which
Gods
arrowes
are
directed
;
and
as
the
arrow
sticks
in
the
Butt
unto
which
the
marke
is
fastned
:
so
the
judgements
which
are
shot
at
sinne
,
must
needs
light
upon
us
unto
whom
sinne
cleaveth
.
The
way
then
to
divert
the
arrow
is
to
remove
the
marke
.
It
is
true
,
God
doth
sometimes
bring
afflictions
without
respect
to
the
provocations
of
sin
,
upon
his
best
servants
.
As
if
a
man
should
shape
out
of
a
masse
of
gold
some
excellent
vessell
,
though
the
gold
be
never
so
pure
,
yet
it
must
passe
through
the
fire
and
the
hammer
again
.
But
it
is
certain
too
,
that
no
affliction
comes
in
Anger
but
with
respect
to
sinne
.
And
the
Anger
of
God
is
the
bitterest
thing
in
any
Calamitie
.
Now
for
diversion
of
this
,
there
is
no
way
but
to
get
sinne
removed
.
Take
the
bark
from
a
tree
,
and
the
sap
can
never
find
way
to
the
boughs
.
Sinne
is
the
Vehiculum
which
carries
shame
and
sorrow
to
the
soule
.
Take
away
that
and
a
Judgement
hath
no
Commission
.
You
may
find
an
Error
in
it
,
if
you
be
not
the
same
men
that
you
were
when
it
issued
forth
,
for
God
shootes
no
arrows
to
hurt
the
body
of
his
Sonne
.
It
is
true
,
Iob
complaines
that
Gods
arrowes
did
stick
in
him
,
Iob
6.4
.
But
these
were
not
for
[
](A57143-e9000-b)a
a
Verberat
&
lacerat
,
non
est
saevitia
,
certamen
est
.
Senec.
de
Prov.
c.
4.
Tentationibus
non
vincitur
fides
,
sed
probatur
.
Cypr.
de
Mort.
Aug.
de
Cir.
Dei
,
lib.
1.
cap.
29
,
30.
l.
4.
c.
3.
destruction
,
but
for
triall
:
as
men
shoot
bullets
against
armour
of
proof
,
not
to
hurt
it
,
but
to
praise
it
.
Iob
in
this
case
was
brought
forth
not
as
a
malefactor
to
suffer
,
but
as
a
Champion
to
triumph
.
Let
a
man
take
what
course
he
can
to
keep
off
Gods
judgements
,
and
hide
himselfe
in
the
closest
protection
that
humane
power
or
policy
can
contrive
,
so
long
as
he
keepes
his
sinne
with
him
,
Gods
arrows
will
get
through
at
one
1
King
.
22.34
.
joynt
or
other
.
A
naked
man
with
Innocency
,
is
better
armed
then
Goliah
in
brasse
or
Iron
.
We
are
apt
in
our
distresses
to
howl
,
and
repine
,
to
gnaw
our
tongues
,
and
teare
our
flesh
in
the
anguish
of
our
sufferings
.
Like
the
silly
Hart
,
which
runs
mourning
and
bleeding
,
but
never
thinks
of
getting
out
the
fatall
dart
which
sticks
in
his
side
.
We
look
[
](A57143-e9120-b)c
c
Isa.
8.21
,
22.
upward
to
see
whether
help
will
drop
into
our
mouthes
;
and
wee
look
downward
,
to
see
whether
humane
succours
will
availe
us
.
But
we
looke
not
inward
,
to
finde
out
the
[
](A57143-e9160-b)a
a
1
King●
8.38
plague
of
our
own
hearts
,
that
wee
may
bee
rid
of
that
.
And
till
this
be
done
,
sinne
doth
as
naturally
draw
and
sucke
judgements
to
it
.
,
as
the
Loadstone
doth
iron
,
or
Turpentine
fire
.
Indefatigable
have
beene
the
paines
of
this
High
Court
,
to
make
up
the
breaches
that
threaten
us
,
and
to
heale
the
Land
.
Whence
comes
it
that
our
distractions
remaine
unremoved
?
Certainely
our
leakes
are
not
stopped
,
our
sinnes
are
not
thrown
away
,
wee
labour
at
the
pump
to
get
the
water
out
,
but
we
doe
not
take
care
to
cure
the
passage
at
which
it
enters
in
:
wee
are
old
bottles
still
,
and
[
](A57143-e9180-b)b
b
Mat.
9
17
God
will
not
put
new
wine
into
old
bottles
.
If
men
would
spend
their
murmurings
and
reproaches
rather
upon
their
sinnes
then
upon
their
physicians
,
the
worke
would
bee
sooner
done
.
When
the
Temple
of
God
was
to
be
new
built
,
and
a
publick
restitution
of
the
face
of
things
unto
glory
and
splendor
was
in
agitation
,
the
[
](A57143-e9220-b)c
c
Hag.
1.6
Zach.
1.2
Prophets
call
upon
Gods
people
in
speciall
then
to
repent
.
Impenitency
puts
obstructions
to
Gods
mercy
,
and
to
all
noble
enterprises
.
So
long
as
our
lives
are
as
bad
as
before
,
how
can
wee
expect
that
our
condition
should
bee
better
?
in
that
case
mercies
themselves
become
no
mercies
:
as
in
the
case
of
Repentance
,
judgements
would
bee
no
judgements
.
If
we
turne
from
our
evill
wayes
,
God
hath
engaged
himselfe
by
a
solemne
promise
,
that
he
will
doe
us
no
harme
,
Ier.
2●
.
6
.
Otherwise
to
busie
our selves
in
outward
Ceremonies
of
Repentance
,
bodily
fasting
▪
and
verball
praying
,
is
indeed
but
to
flatter
God
,
and
,
if
we
could
,
to
deceive
him
:
And
God
will
answer
such
men
not
according
to
the
prayer
of
their
lips
,
but
according
to
the
Idol
of
their
hearts
,
Ezek.
14.4
,
5
:
Secondly
,
this
teacheth
us
how
to
pray
against
sin
.
Sect.
10.
It
must
be
against
all
,
and
in
all
respects
.
In
the
Hebrew
text
there
is
a
kind
of
unusuall
transposi●ion
of
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
word
all
is
first
.
Me
thinkes
it
doth
intimate
an
Intentnesse
of
the
Church
upon
that
point
,
to
have
,
if
it
were
possible
,
all
taken
away
at
the
very
first
.
If
there
bee
one
leak
in
a
ship
,
one
gap
in
a
wall
,
one
gate
in
a
City
unprovided
for
;
it
is
enough
to
sink
a
ship
,
to
drown
a
Countrey
,
to
betray
a
Citie
.
One
little
boy
thrust
in
at
a
window
,
can
unlock
the
doore
for
all
the
rest
of
the
theeves
.
It
was
but
one
Ionah
that
raised
a
tempest
,
but
one
Achan
that
troubled
a
Camp
,
and
one
sin
generally
unrepented
of
,
were
enough
to
undo
a
Kingdome
.
Do
not
say
it
is
a
little
one
,
and
my
soule
shall
live
.
Even
the·
[
](A57143-e9360-b)a
a
Arist.
Rhe●
.
l.
1.
Et
polit.
lib.
5.
cap.
8.
Philosopher
telleth
us
,
that
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
smallest
errors
prove
most
dangerous
.
How
little
soever
it
bee
in
its
owne
nature
,
it
becomes
hainous
by
thy
allowance
.
It
is
as
much
treason
to
coin
pence
as
twenty
shilling
pieces
,
because
the
Royall
authority
is
as
much
violated
by
the
one
as
the
other
.
This
then
wee
must
first
and
principally
remember
,
to
set
our selves
against
all
sin
.
In
Confession
none
to
be
dissembled
,
in
Supplication
none
to
bee
excepted
,
in
Conversion
none
to
be
reserved
:
never
give
it
over
so
long
as
any
is
left
.
O
Lord
,
yet
it
works
,
yet
it
lives
,
yet
it
tempts
,
yet
it
paines
me
.
Sin
hath
not
done
accusing
of
me
,
let
not
thy
mercy
have
done
forgiving
of
sinne
.
Sin
hath
not
done
rebelling
in
mee
,
let
not
thy
Grace
have
done
subduing
of
sin
.
When
men
kill
Snakes
or
Vipers
,
so
long
as
they
see
them
pant
,
or
offer
to
thrust
out
a
sting
,
they
strike
them
still
.
Sin
like
the
thiefe
on
the
Crosse
,
when
it
is
fast
nailed
and
kept
from
its
old
tyrannie
,
yet
will
,
as
much
as
it
can
,
revi●e
,
and
spit
out
venome
upon
Christ
.
O
therefore
give
it
not
over
,
break
the
legs
of
it
,
crucifie
it
clean
through
,
till
it
be
quite
dead
.
None
can
pray
or
turne
unto
God
in
truth
,
or
hope
to
be
delivered
from
judgements
in
Mercy
,
so
long
as
he
holds
fast
any
known
sin
.
Can
any
man
looke
to
receive
benefit
by
the
bloud
of
Christ
,
who
hugs
the
villaine
that
shed
it
?
Is
it
not
treason
knowingly
to
harbour
and
entertain●
a
Traytor
?
Whosoever
loves
and
holds
fast
sinne
,
lies
unto
God
in
every
prayer
that
he
makes
.
This
serveth
to
reprove
and
humble
us
for
our
hypocrisie
and
halvings
with
God
in
our
conversions
from
sinne
,
and
confessions
of
it
;
we
are
willing
to
pray
for
the
pardon
of
them
all
,
wee
would
have
none
hurt
us
:
but
when
it
comes
to
parting
,
and
taking
all
away
,
this
we
cannot
away
with
.
Some
are
fat
,
delicate
,
golden
sinnes
,
wee
would
faine
spare
these
,
as
[
](A57143-e9600-b)a
a
1
Sam.
15.9
.
Saul
did
Agag
,
and
hide
them
as
[
](A57143-e9630-b)b
b
Io●h.
7.
●1
.
Achan
did
his
wedge
.
[
](A57143-e9650-b)c
c
Mark
.
6.20
.
Herod
heare●
Iohn
gladly
in
many
things
,
but
if
hee
restraine
him
of
his
Herodias
,
hee
must
expect
to
be
himself
restrained
.
[
](A57143-e9700-b)a
a
Acts
16.28
Agrippa
will
be
almost
a
Christian
,
but
altogether
may
chance
bring
a
chaine
with
it
.
[
](A57143-e9740-b)b
b
2
Kings
10.30
,
31
Iehu
will
downe
with
Baal
▪
and
his
Priests
but
hee
knowes
not
how
to
part
with
his
Calves
,
lest
he
venture
his
Kingdome
.
Policy
is
ever
entring
Caveats
against
piety
.
Thus
men
huck
,
and
stand
upon
abatements
with
Christ
in
the
bargaine
of
Salvation
,
not
considering
that
the
purchase
of
heaven
,
is
like
the
buying
of
the
Sibyls
Prophecie
,
the
longer
wee
stand
off
,
the
dearer
every
day
it
will
cost
us
;
the
more
tears
,
the
harder
repentance
,
the
deeper
sorrow
the
stronger
cries
.
These
men
know
not
the
price
of
a
soule
,
nor
the
worth
of
a
Saviour
.
O
if
Christ
should
have
served
us
so
in
dying
for
sinne
,
as
many
of
us
doe
serve
him
in
turning
from
sin
,
what
a
condition
had
our
soules
been
in
?
If
he
had
dyed
for
some
sinnes
,
and
not
for
others
;
if
he
had
been
unwilling
to
save
us
to
the
uttermost
,
as
wee
are
to
serve
him
to
the
uttermost
;
if
hee
should
have
stopt
before
hee
came
to
Consummatum
est
,
and
left
any
one
drop
of
that
bitter
Cup
for
us
to
drink
after
him
,
would
it
not
have
caused
our
belly
to
swell
,
and
our
thigh
to
rot
,
and
made
us
for
ever
uncapable
of
any
other
mercy
then
onely
a
lesse
damnation
?
Well
,
(
beloved
,
)
Christ
expecteth
,
that
as
hee
dyed
for
all
sin
,
so
we
should
die
to
all
:
hee
will
be
counted
[
](A57143-e9900-b)c
c
1
Tim.
1.15
Zeph.
●
.
5
1
Reg.
17.31
Nehem.
13.24
worthy
of
all
acceptation
,
before
hee
will
bestow
himself
:
he
will
not
suffer
his
Bloud
and
his
Mercy
to
mingle
with
sin
,
or
to
be
a
protection
to
it
:
he
cannot
endure
mingling
of
the
holy
seed
with
the
prophane
:
swearing
by
God
,
and
swearing
by
Malcham
:
Samaritan
Services
,
to
be
for
the
Lord
in
one
thing
,
and
for
the
world
and
flesh
in
another
,
one
step
straight
,
and
another
crooked
;
one
speech
Ashdod
,
and
another
Canaan
;
to
let
our
conversation
be
yea
and
nay
,
a
mungrill
service
;
[
](A57143-e9960-b)a
a
Alternae
inter
cupiditatē
nostram
&
p●nitentiam
vices
sunt
.
Senec.
de
otio
Sap.
ca.
27.
Maximum
judicium
malae
mentis
fluctuatio
Ep.
120.
Vir
bonus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Arist.
Ethic.
l.
9.
cap.
46.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lib.
1.
cap.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lib.
8.
cap.
●
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Clem
Alex.
strom
.
lib.
4.
Nulli
servorum
licet
ex
his
quae
dominus
impera●
quod
placuerit
assumere
,
quod
displicuerit
repudiare
.
Salvia●
.
de
provid
.
lib.
3.
In
this
I
will
do
as
you
bid
me
,
but
in
that
I
will
not
;
like
the
Jews
that
would
buy
Christs
bloud
with
money
,
but
not
take
the
money
into
the
treasurie
;
they
were
fearfull
to
defile
their
Chests
,
but
not
to
defile
their
Consciences
:
This
Christ
cannot
away
with
.
It
is
dangerous
to
say
with
the
[
](A57143-e10020-b)b
b
Luk.
18.11
.
Pharisee
,
This
I
am
not
,
and
that
I
am
not
;
or
with
the
[
](A57143-e10040-b)c
c
Mar.
10.20
.
young
man
,
This
and
that
I
have
done
,
and
in
the
meane
time
to
have
one
thing
lacking
,
to
have
one
doore
locked
up
still
to
keep
Christ
and
salvation
from
us
:
whosoever
keeps
a
covetous
heart
for
the
world
,
or
a
sensuall
heart
for
the
flesh
,
or
a
proud
heart
for
the
Devill
,
is
unworthy
of
Heaven
by
his
own
Election
,
and
would
not
goe
in
thither
if
the
doore
were
wide
open
:
he
would
not
find
there
any
fuell
for
these
his
lusts
,
any
Nabal
,
or
Cosbi
,
or
Diotrephes
to
converse
withall
.
And
surely
,
he
that
doth
any
[
](A57143-e10150-b)d
d
Qu
uno
peccavitomnium
●eu●
est
,
peccans
contra
Charitatem
in
qua
pendent
omnis
,
Aug
Epist.
29.
Si
pauca
simulacra
circumferat
in
una
Idololatria
est
,
〈◊〉
the●sam
trahat
,
lovis
tamen
plaustrum
est
▪
Tertull.
Vide
Senec.
de
Bene●ic
.
lib.
4.
cap.
26
,
27.
lib.
5.
cap.
15
▪
one
wickednesse
with
allowance
,
in
Gods
construction
,
is
habitually
guilty
of
all
,
Iam.
2.10
Luk.
16.10
.
Eze●
.
18.10.13
.
Therefore
in
this
case
as
[
](A57143-e10230-b)a
a
1
Sam.
16.11
.
Samuel
said
to
Iesse
,
Are
here
all
thy
children
?
If
any
be
left
,
wee
will
not
sit
down
till
he
come
.
So
we
must
conceive
in
our
confessions
and
abrenuntiations
of
sin
,
that
Christ
asketh
us
,
Are
here
all
?
If
any
be
reserved
,
I
will
not
take
possession
till
that
be
cast
out
:
there
must
not
an
hoof
be
left
in
Aegypt
,
[
](A57143-e10290-b)b
b
Exod.
10.26
.
if
God
be
to
be
served
.
Gods
Law
,
as
well
as
mans
,
disallows
Inmates
in
the
same
house
:
he
will
not
endure
a
[
](A57143-e10310-b)c
c
Psal.
12.2
.
Iam.
1.8
.
Psal.
119.10
▪
128.
divided
heart
:
he
is
heire
of
all
things
,
there
lies
no
Writ
of
partition
in
his
Inheritance
,
his
Title
is
so
good
that
he
will
never
yeeld
to
a
Composition
,
hee
will
have
all
the
heart
or
none
.
4.
We
should
therefore
be
exhorted
(
in
time
of
trouble
especially
)
to
set
about
this
great
worke
,
to
fall
foule
upon
our
sinnes
,
to
complaine
against
them
to
God
,
as
the
Achans
that
trouble
Israel
,
as
the
corrupters
and
betrayers
of
our
peace
,
Heb.
4.13
Gen.
17.1
.
2
Cor.
2.17
.
to
set
our selves
in
Gods
eye
,
and
not
to
dare
to
lie
unto
his
holy
Spirit
,
by
falsenesse
or
hypocrisie
;
as
if
wee
could
reserve
any
one
sin
unmortified
which
he
should
not
know
of
.
But
being
in
his
sight
to
whom
all
things
are
naked
and
open
,
to
deale
in
all
sincerity
,
and
to
hate
sin
even
as
he
hates
it
.
Sect.
11.
There
are
five
notable
duties
which
these
three
words
,
Omnem
tolle
iniquitatem
,
do
lead
us
unto
.
1.
Sense
of
sin
,
as
of
an
heavie
burden
,
as
the
Prophet
David
calls
it
,
Psal.
38.5
.
Such
sense
our
Saviour
requires
in
true
penitents
,
Come
unto
me
all
yee
that
are
weary
and
heavy
laden
,
Mat.
11.28
.
To
conceive
them
heavier
then
a
Milstone
,
Luke
17.2
.
Then
the
weight
of
a
Mountain
,
Luk.
23.30
.
O
what
apprehension
had
S.
Peters
converts
of
sin
,
when
they
felt
the
nails
wherewith
they
had
crucified
Christ
,
sticking
fast
in
their
own
hearts
,
and
piercing
their
spirits
with
torment
and
horror
?
Acts
2.37
.
Oh
what
apprehensions
had
the
poor
Iaylor
of
his
sins
,
when
he
came
as
a
prisoner
before
his
owne
prisoners
,
springing
in
with
monstrous
amazement
,
&
consternation
of
spirit
,
beseeching
them
to
tell
him
,
What
he
should
do
?
Acts
16.23.30
.
Consider
it
in
its
Nature
:
an
universall
bruise
and
sicknesse
,
like
those
diseases
which
Physicians
say
are
Corruptio
totius
substantiae
,
from
head
to
foot
,
Isa.
1.5
,
6.
And
who
doth
not
feel
such
an
Universall
languor
to
be
an
heavie
burden
?
for
a
man
that
must
needs
labour
,
to
have
weights
hung
at
his
hands
;
that
must
needs
walk
,
to
have
clogs
fastened
to
his
feet
,
how
can
he
choose
but
cry
out
with
the
Apostle
,
O
wretched
man
that
I
am
who
shall
deliver
me
?
Rom.
7.24
.
Consider
it
in
the
Curse
that
belongs
unto
it·
A
Roll
written
within
and
without
with
curses
.
Ezek.
●
.
1●
.
Look
outward
,
and
behold
a
curse
in
the
Creature
,
Vanitie
,
Emptinesse
,
Vexation
,
Disappointment
;
every
creature
armed
with
a
sting
to
revenge
its
Makers
quarrell
.
Look
inward
,
&
behold
a
curse
in
the
conscience
,
accusing
,
witnessing
,
condemning
,
haling
to
the
tribunall
of
vengeance
;
first
defiling
with
the
allowance
;
&
after
terrifying
with
the
remembrance
of
sin
.
Look
upward
,
and
behold
a
curse
in
the
heavens
,
the
wrath
of
God
revealed
from
thence
upon
all
unrighteousnesse
.
Rom.
1.18
.
Looke
downward
,
and
behold
a
curse
in
the
earth
,
Death
ready
to
put
a
period
to
all
the
pleasures
of
sinne
,
and
like
a
trap-doore
to
let
downe
into
Hell
,
where
nothing
of
sinne
will
remaine
,
but
the
worm
and
the
fire
.
Look
into
the
Scripture
,
and
see
the
curse
there
described
:
an
everlasting
banishment
from
the
glory
of
Gods
presence
:
an
everlasting
destruction
by
the
glory
of
his
power
,
2
Thes.
1.9
.
The
Lord
shewing
the
jealousie
of
his
Iustice
,
the
unsearchablenesse
of
his
severity
,
the
unconceiveablenesse
of
his
strength
,
the
bottomless
guilt
and
malignity
of
sin
,
in
the
everlasting
destruction
of
ungodly
men
,
and
in
the
everlasting
[
](A57143-e11010-b)a
a
Anima
in
corpore
erit
non
vivendi
causa
sed
dolendi
Aug.
do
Civ
.
Deili
.
13.
c.
2.
Prima
mors
animam
nolen●em
pellit
à
corpore
,
secunda
nolentem
retinet
in
corpore
.
Ibid.
l
21.
c.
3.
preserving
of
them
to
feele
that
destruction
:
Who
knoweth
the
power
of
thy
anger
,
saith
Moses
.
Even
according
to
thy
feare
,
so
is
thy
wrath
[
](A57143-e11050-b)b
b
Psal.
90.11
.
It
is
impossible
for
the
most
trembling
consciences
,
or
the
most
jealous
fears
of
a
guilty
heart
,
to
looke
beyond
the
wrath
of
God
,
or
to
conceive
more
of
it
then
indeed
it
is
.
As
in
peace
of
conscience
,
the
mercy
of
God
is
revealed
unto
beleevers
from
faith
to
faith
:
so
in
anguish
of
conscience
the
wrath
of
God
is
revealed
from
fear
to
fear
.
A
timorous
man
can
fancy
vast
and
terrible
fears
,
fire
,
sword
,
tempests
,
wracks
,
furnaces
,
scalding
lead
,
boyling
pitch
,
running
bell
,
metall
;
and
being
kept
alive
in
all
these
to
feele
their
torment
:
But
these
come
farre
short
of
the
wrath
of
God
,
for
first
,
there
are
bounds
set
to
the
hurting
power
of
a
creature
,
the
fire
can
burn
,
but
it
cannot
drown
;
the
Serpent
can
sting
,
but
he
cannot
teare
in
pieces
.
2.
The
fears
of
the
heart
are
bounded
within
those
narrow
apprehensions
which
it self
can
frame
of
the
hurts
which
may
be
done
.
But
the
wrath
of
God
proceeds
from
an
Infinite
Justice
,
and
is
executed
by
an
omnipotent
and
unbounded
power
,
comprising
all
the
terror
of
all
other
Creatures
,
(
as
the
Sun
doth
all
other
light
)
eminently
and
excessively
in
it
.
It
burns
,
and
drowns
,
and
tears
,
and
stings
,
and
bruises
,
and
consumes
,
and
can
make
nature
feel
much
more
then
reason
is
able
to
comprehend
.
O
if
we
could
lay
these
things
seriously
to
heart
(
and
yet
these
are
but
lowe
expressions
,
of
that
which
cannot
be
expressed
,
and
cometh
as
short
of
the
truth
it self
as
the
picture
of
the
Sun
in
a
table
,
doth
of
the
greatnesse
and
brightnesse
of
it
in
its
own
Orbe
)
should
we
not
finde
it
necessary
to
cry
out
,
Take
away
all
iniquitie
?
this
sicknesse
out
of
my
soul
,
this
sword
,
this
nayle
,
this
poysoned
arrow
out
of
my
heart
,
this
Dagger
of
Ehud
out
of
my
belly
,
this
milstone
,
this
mountain
from
off
my
back
,
these
stings
and
terrors
,
these
flames
and
Furies
out
of
my
Conscience
?
Lord
,
my
wounds
stinke
,
my
lips
quiver
,
my
knees
tremble
,
my
belly
rots
,
I
am
feeble
,
and
broken
,
and
roar
,
and
languish
;
thy
wrath
lyes
hard
upon
me
,
and
thy
waves
go
over
my
head
.
O
if
we
had
but
a
view
of
sin
as
it
is
in
its
native
foulnesse
,
and
did
feel
but
a
touch
of
that
fury
that
God
is
readie
to
powre
out
upon
it
,
this
would
stain
all
the
pride
of
man
,
and
soure
all
the
pleasures
of
sin
,
and
make
a
man
as
fearfull
to
meddle
with
it
,
as
a
guilty
woman
with
the
bitter
water
which
caused
the
Curse
.
Most
true
was
that
which
Luther
spake
in
this
point
.
If
a
man
could
perfectly
see
his
own
evils
,
the
sight
thereof
would
be
a
perfect
hell
unto
him
:
and
this
God
will
bring
wicked
men
unto
.
Reprove
them
,
and
set
their
sins
in
order
before
them
.
Psal.
50.21
.
Make
them
take
a
view
of
their
own
hearts
and
lives
,
fuller
of
sins
then
the
Firmament
of
stars
,
or
a
furnace
of
sparks
.
O
Consider
this
you
that
forget
me
,
saith
the
Lord
:
lest
I
tear
you
in
pieces
,
and
there
be
none
to
deliver
you
.
The
second
dutie
is
Confession
,
for
he
that
cries
to
have
sin
taken
away
,
Sect.
12.
acknowledgeth
that
it
lyes
upon
him
.
A
full
Confession
not
of
many
,
but
of
All
sins
,
either
actually
committed
,
or
habitually
comprised
in
our
body
of
sin
.
[
](A57143-e11400-b)*
*
Athenaeus
.
lib.
1.
As
he
in
the
Comoedian
said
,
that
he
had
invited
two
guests
to
dinner
Philocrates
,
and
Philocrates
,
a
single
Man
,
but
a
double
Eater
:
So
in
examination
of
our selves
we
shall
every
one
finde
sins
enough
in
himself
to
denominate
him
a
double
and
a
●●eble
sinner
.
A
free
Confession
,
not
as
Pharaohs
,
extorted
upon
the
wrack
;
nor
as
that
of
Iudas
,
squeezed
out
with
anguish
and
horror
,
but
ingenuous
and
penitent
,
arising
from
the
purpose
of
a
pious
heart
,
that
cometh
like
water
out
of
a
Spring
,
with
a
voluntary
freenesse
;
not
like
water
out
of
a
Still
,
which
is
forced
with
fire
.
The
third
dutie
is
Wearinesse
and
detestation
of
all
sin
,
for
we
call
not
to
have
a
thing
removed
till
we
be
weary
of
it
.
Thus
we
are
taught
in
the
[
](A57143-e11530-b)*
*
Psal.
38.2
.
Ezek.
16.63
.
Ezek.
6.9.20
43.
1
Cor.
11.31
.
Isa.
30.22
.
Scripture
,
to
be
ash●med
,
and
confounded
;
to
loath
,
and
abhor
,
to
judge
and
condemne
our selves
;
to
throw
sin
away
as
a
detestable
thing
,
though
it
be
a
golden
or
silver
sin
.
A
Spirituall
Judgement
looks
on
all
sin
as
filthy
and
[
](A57143-e11540-b)a
a
Psal.
14.3
.
2
Cor.
7.
Omnis
〈◊〉
poenitet
vex●ur
secum
.
Aug.
in
Psal.
34.
Arist.
Rhet.
stinking
;
sheweth
a
man
to
himself
as
a
vessell
full
of
Dung
,
Scum
,
Excrements
,
and
makes
him
out
of
quiet
till
he
be
throughly
purged
.
For
Hatred
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
against
the
whole
kinde
of
that
which
we
hate
.
The
fourth
dutie
is
an
acknowledgement
of
our
own
Impotencie
to
remove
sin
from
our selves
.
Eph.
2
1.5
.
Psal.
40.12
.
Rom.
5.6
,
7.6.24
.
2
Cor.
3.5
.
Ier.
6.10
.
Rom.
8.7
.
We
have
no
more
power
then
a
slave
in
chains
hath
to
get
out
of
his
bondage
till
another
ransome
him
;
then
a
dead
body
in
a
grave
,
till
Christ
raise
it
.
Our
Iniquitie
takes
hold
on
us
,
and
keeps
us
down
,
that
we
cannot
hearken
or
be
subject
to
the
will
of
God
.
If
sin
were
not
removed
by
a
greater
strength
then
our
own
,
it
would
most
certainly
sink
us
into
Hell
.
The
last
dutie
is
an
Imploring
of
Gods
mercie
and
grace
,
that
what
we
cannot
do
our selves
,
he
would
be
pleased
to
do
for
us
.
[
](A57143-e11650-b)b
b
Facile
est
memen●o
,
quo
qui●
velet
,
cedere
possessio●e
magne
fortunae
:
facere
&
parare
eam
diffi●ile
atque
arduum
.
L●v.
2.24
.
Corpora
lentè
aug●scunt
cito
extinguuntur
.
Tacit.
Vit.
Agric.
A●bores
Magna●
diu
crescere
,
unâ
horâ
extirpari
.
Q.
Curt
▪
lib.
7.
In
works
of
Art
it
is
hard
to
build
,
but
easie
to
destroy
.
But
in
works
of
sin
though
our
weaknes
is
able
to
commit
them
,
yet
none
but
Gods
power
is
able
to
demolish
them
.
[
](A57143-e11750-b)c
c
Luk.
11.21
.
Ier.
2
22.
Mrl.
3.3
.
1
Ioh.
3.8
.
None
but
Christ
is
strong
enough
to
overcome
the
strong
Man
.
His
Person
onely
hath
strength
enough
to
●eare
the
Curse
of
sin
:
His
Sacrifice
onely
Merit
enough
to
make
expiation
for
sin
.
His
Grace
only
vertue
enough
to
remove
the
pollution
of
sin
.
Though
we
should
take
Nitre
and
much
Sope
,
our
sin
would
be
marked
still
;
but
he
cometh
with
Refiners
Fire
and
with
Fullers
Soape
,
and
can
wash
out
all
.
It
was
his
onely
businesse
of
coming
into
the
world
,
To
destroy
the
works
of
the
Devill
.
Now
the
things
which
we
pray
for
in
this
Petition
are
these
three
.
1.
For
Remission
,
that
God
would
take
away
the
condemnation
of
sin
from
us
,
by
not
imputing
the
guilt
thereof
unto
us
,
but
would
cause
it
to
passeover
on
Christ
,
Isa.
5●
.
6
.
Rom.
4.8
.
on
whom
he
hath
laid
the
Iniquitie
of
his
people
.
Such
an
expression
the
Holy
Ghost
useth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Lord
hath
caused
thy
sin
to
passe
over
from
thee
to
Christ
,
2
Sam.
12.13
.
which
being
obtained
,
all
other
judgements
are
ipso
facto
removed
to
,
so
far
as
they
import
proper
and
vindictive
punishment
.
H●b
9.4
.
Mich.
7.19
.
Secondly
,
for
Sanctification
,
That
the
vertue
of
Christs
death
,
and
the
grace
of
his
Spirit
may
subdue
the
power
of
sin
,
and
cleanse
and
strengthen
our
consciences
against
the
commands
of
it
,
and
temptations
unto
it
.
Thirdly
,
for
continued
Renovation
,
that
as
in
sanctification
begun
we
have
power
against
all
kinds
of
sin
,
so
by
the
continuall
supplies
of
the
holy
Spirit
,
we
may
have
further
power
against
all
degrees
and
remainders
of
sin
.
That
Christ
would
purifie
our
sin
unto
death
,
as
our
sin
did
him
,
and
not
give
over
mortifying
it
,
till
his
blood
be
revenged
of
it
to
the
uttermost
,
and
our
souls
delivered
from
it
to
the
uttermost
.
Sect.
13.
I
shall
conclude
the
first
part
of
the
Petition
with
a
short
word
of
Exhortation
unto
this
Honorable
Assembly
.
[
](A57143-e12110-b)*
*
Ezek.
36.26
.
Ier
21.18
.
Ezek.
18.31
.
Isa.
1.16
.
Heb.
8
.
1●
.
Those
things
which
God
worketh
in
us
,
and
bestoweth
upon
us
by
his
Grace
,
he
also
requireth
of
us
by
his
Command
:
Sometimes
he
promiseth
to
turn
us
,
sometimes
he
commandeth
us
to
turn
to
him
:
Sometimes
he
biddeth
us
put
away
sinne
,
and
sometimes
he
promiseth
to
take
it
away
from
us
.
[
](A57143-e12200-b)*
*
Lex
jubet
,
Gratia
juvat
.
Aug.
Epist.
95.
&
Epist.
144.
ct
l.
3.
contr.
2.
Ep.
pelag.
ca.
7.
Petamus
ut
det
,
quod
ut
habeamus
jubet
.
in
Exod.
quest.
55.
de
bono
viduitatis
,
cap.
17.
In
the
one
shewing
us
what
is
our
dutie
,
and
in
the
other
where
is
our
help
.
And
as
this
latter
consideration
calleth
upon
our
Faith
to
pray
:
so
the
former
upon
our
obedience
to
work
.
I
shall
therfore
(
Right
Honourable
)
humbly
offer
a
double
Exhortation
unto
all
of
you
.
First
,
that
every
one
of
you
would
seriously
endeavour
to
take
away
all
iniquity
from
his
own
person
.
And
unto
this
there
lyeth
upon
you
a
double
Obligation
;
one
with
relation
to
the
safety
of
your
own
souls
,
for
whatever
other
honour
,
wealth
,
wisedome
,
learning
,
interest
a
man
hath
besides
,
if
sin
have
the
predominancy
,
they
are
but
Satans
Magazine
,
and
that
man
his
servant
to
imploy
them
against
God
that
gave
them
:
and
the
more
mercies
any
man
hath
been
trusted
withal
,
the
heavier
judgement
will
be
poured
out
upon
the
breach
of
that
trust
:
Better
be
a
wooden
vessell
to
hold
Wine
,
then
a
silver
vessell
to
hold
Excrements
;
better
be
a
Beggar
with
the
treasure
of
Gods
grace
,
then
a
Prince
with
the
load
of
a
mans
own
sins
.
But
there
is
a
further
tie
upon
you
,
with
relation
unto
the
successe
of
that
Honourable
imployment
whereunto
you
are
called
.
Ita
nati
estis
,
Tacit.
Annal.
lib.
4.
ut
b●na
malaque
vestra
ad
Rempub.
pertineant
.
God
will
be
sanctified
in
all
those
that
draw
ne●r
unto
him
,
as
well
in
civill
,
as
in
sacred
Administrations
.
It
is
very
hard
for
a
person
in
whom
sin
rules
,
to
be
constantly
faithfull
to
any
publique
and
honorable
service
.
For
Grace
onely
establisheth
the
heart
,
Hebr.
13.9
.
Achitophel
,
a
man
of
great
wisdome
fals
from
David
:
Ionah
,
a
man
of
great
valour
,
fals
from
Solomon
.
And
admit
he
be
faithfull
,
yet
the
sin
of
his
heart
sends
out
a
prohibition
to
the
wisdom
of
his
head
,
and
the
labour
of
his
hand
:
he
that
will
be
a
fit
vessell
for
his
Masters
uses
;
must
first
of
all
purge
himself
.
2.
Tim.
2.21
.
As
we
first
cleanse
a
vess●ll
before
we
use
it
.
When
Ioshua
was
to
negotiate
a
publique
Reformation
,
and
to
administer
a
publique
service
,
his
filthy
garment
must
be
taken
from
him
,
and
he
must
be
clothed
with
change
of
rayment
,
Zach.
3.4
,
7.
Let
every
one
of
you
make
his
publique
service
one
argument
more
then
he
had
before
,
for
his
necessary
reformation
,
and
let
the
piety
of
your
lives
bear
witnesse
to
the
integrity
of
your
honourable
undertakings
.
Sect.
14.
Secondly
,
As
you
must
take
away
sin
from
your selves
,
so
make
it
your
principall
work
to
take
away
iniquitie
out
of
the
Land
;
Liberty
,
Property
,
Priviledges
are
sacred
and
pretious
things
,
not
to
be
in
the
least
manner
betrayed
,
R.
Akika
in
pirke
Aboth
.
yea
in
some
sense
we
may
look
upon
them
,
as
the
Jews
upon
their
Mossora
,
tanquam
legis
&
pietatis
sepem
.
As
a
fence
and
mound
unto
Religion
it self
.
Arbitrary
government
would
quickly
be
tampering
in
sacred
things
,
because
corruption
in
the
Church
is
marvellously
subservient
and
advantagious
to
corruption
in
the
State
.
But
the
most
Orient
Pearl
of
this
Kingdome
is
our
Religion
,
and
the
bitterest
enemies
unto
that
,
are
our
sins
.
These
are
the
snuffes
that
dim
our
Candlestick
,
and
threaten
the
removall
of
it
▪
these
the
leaven
that
defile
our
Passeovers
,
and
urge
God
to
passe
away
and
depart
from
us
;
these
the
obstructions
between
his
sacred
Majesty
and
you
,
and
between
both
,
and
the
happinesse
of
the
Kingdome
.
Think
seriously
what
wayes
may
be
most
effectual
to
purge
out
this
leaven
out
of
the
Land
.
The
principall
sacrificing
knife
which
kils
and
mortifies
sin
,
is
the
Word
of
God
,
and
the
knowledge
of
it
.
It
would
have
been
a
great
unhappinesse
to
the
Common-wealth
of
Learning
,
Sueton
in
Calig
cap.
34.
if
Caligu●a
〈◊〉
(
as
he
endevoured
)
deprived
the
world
of
the
writings
of
Homer
,
Virgil
,
and
Livy
.
But
O!
what
an
Aegyptian
calamity
is
it
,
to
have
in
this
Sun-shine
of
the
Gospel
,
thousands
of
persons
and
families
(
as
I
doubt
not
but
upon
inquirie
it
would
appear
)
without
the
writings
of
the
Prophets
and
Apostles
.
A
Christian
souldier
without
his
sword
,
a
Christian
builder
without
his
rule
and
square
,
a
Christian
calling
without
the
instruments
and
ballances
of
the
Sanctuary
belonging
to
it
.
O
therefore
that
every
Parish
had
an
indowment
●it
for
a
learned
,
laborious
and
worthy
Pastor
,
and
Pastors
worthy
of
such
endowments
,
that
provision
were
made
that
every
family
might
have
a
Bible
in
it
,
and
(
if
by
Law
it
might
possibly
be
procured
)
the
exercises
of
Religion
therewithall
,
this
would
be
the
surest
Magazine
to
secure
the
happinesse
of
a
Kingdome
:
that
all
reproachfull
titles
,
which
the
devill
useth
as
scarcrows
and
whi●lers
to
keep
back
company
from
pressing
in
upon
Christs
Kingdome
,
were
by
Law
proscribed
;
That
scandalous
sins
were
by
the
awfulnesse
and
severity
of
Discipline
more
blasted
and
brought
to
shame
.
That
the
Lords
house
were
more
frequented
,
and
his
day
more
sanctified
,
and
his
Ordinances
more
reverenced
,
and
his
Ministers
,
which
teach
the
good
knowledge
of
the
Lord
,
more
encouraged
then
ever
heretofore
.
In
one
word
,
that
all
the
severall
fountains
of
the
Common-wealth
were
settled
in
a
sound
and
flourishing
constitution
.
That
in
every
place
we
might
see
Piety
the
Elme
to
every
other
Vine
,
the
supporter
to
every
other
profession
.
Learning
adorned
with
Piety
,
and
Law
administred
with
Piety
,
and
Counsels
managed
with
Piety
,
and
Trade
regulated
with
Pietie
,
and
the
Plow
followed
with
Pietie
.
That
when
Ministers
fight
against
sin
,
with
the
sword
of
Gods
Word
,
you
who
are
the
Nobles
and
Gentry
of
the
Land
,
would
second
them
,
and
frown
upon
it
too
;
a
frown
of
yours
may
sometimes
do
as
much
service
to
Christ
,
as
a
Sermon
of
ours
.
And
he
cannot
but
take
it
very
unkindly
from
you
,
if
you
will
not
bestow
your
countenance
on
him
who
bestowed
his
blood
on
you
.
That
you
would
let
the
strictnesse
of
your
lives
,
and
the
pietie
of
your
examples
put
wickednes
out
of
countenance
and
make
it
appear
(
as
indeed
it
is
)
a
base
and
a
sordid
thing
.
If
we
would
thus
sadly
set
our selves
against
the
sins
of
the
Land
,
no
power
,
no
malice
,
no
policies
should
stand
between
us
and
Gods
mercies
;
Religion
would
flourish
,
and
peace
would
settle
,
and
trade
would
revive
,
and
the
hearts
of
men
would
be
re-united
,
and
the
Church
be
as
a
City
compacted
,
and
this
Nation
would
continue
to
be
as
it
hath
been
,
like
the
Garden
of
Eden
,
a
mirrour
of
prosperity
and
happinesse
to
other
people
;
and
God
would
prevent
us
in
the
second
part
of
our
Petition
,
with
the
blessing
of
goodnesse
;
as
soon
as
ever
iniquity
were
removed
,
he
would
do
us
good
;
which
is
the
second
thing
here
directed
to
pray
for
,
Receive
us
graciously
.
In
the
originall
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Take
good
,
to
wit
,
to
bestow
upon
us
;
Sect.
15.
so
Taking
is
sometimes
used
for
Giving
:
He
received
gifts
for
men
,
so
in
the
Psalm
,
Gen.
43
.
3●
.
Psal.
68.19
.
Ephes.
4.8
.
he
gave
gifts
to
men
,
so
in
the
Apostle
:
and
it
is
not
improbable
that
the
Prophet
here
secretly
leadeth
us
to
Christ
the
Mediatour
who
first
receiveth
gifts
from
his
Father
and
then
poureth
them
forth
upon
his
Church
.
Act.
2.23
.
The
meaning
then
is
.
Lord
,
when
thou
hast
pardoned
weakned
,
mortified
sin
,
go
on
with
thy
mercy
,
and
being
in
Christ
graciously
reconciled
unto
us
,
give
further
evidence
of
thy
Fatherly
affection
,
by
bestowing
portions
upon
us
.
They
shall
not
be
cast
away
upon
unthankfull
persons
we
will
render
the
Calves
of
our
lips
,
they
shal
not
be
bestowed
upon
those
that
need
them
not
,
or
,
that
know
where
else
to
provide
themselves
.
It
is
true
we
have
gone
to
the
Assyrian
,
we
have
taken
our
horses
instead
of
our
prayers
,
and
gone
about
to
finde
out
good
;
Psal.
62.9.33.17.20.7
.
1
Cor.
8.4
.
we
have
been
so
foolish
as
to
think
that
the
Idols
which
have
been
beholden
to
our
hands
for
any
shape
that
is
in
them
,
could
be
instead
of
hands
,
and
of
God
unto
us
,
to
help
us
in
our
need
:
but
now
we
know
that
men
of
high
degree
are
but
a
lie
,
that
horses
are
but
a
vanity
,
that
an
Idol
is
nothing
,
and
therefore
can
give
nothing
.
That
power
belongeth
unto
thee
,
none
else
can
do
it
,
That
mercy
belongeth
unto
thee
,
none
else
will
do
it
,
therefore
since
in
thee
only
the
fatherlesse
find
mercy
,
be
thou
pleased
to
do
us
good
.
We
will
consider
the
words
,
first
,
absolutely
,
as
a
single
prayer
by
themselves
.
Secondly
,
relatively
,
in
their
connexion
,
and
with
respect
to
the
scope
of
the
place
.
From
the
former
consideration
,
we
observe
,
That
all
the
good
we
have
is
from
God
;
he
only
must
be
sought
unto
for
it
;
we
have
none
in
our selves
,
I
know
that
in
me
,
that
is
,
in
my
flesh
dwelleth
no
good
,
Rom.
7.18
.
we
can
neither
[
](A57143-e13310-b)*
*
Gen.
6.5
▪
2
Cor.
3.5
.
Matth.
12.34
.
Psal.
14.3
.
think
,
nor
speak
,
nor
do
it
.
And
missing
it
in
our selves
,
it
is
all
in
vaine
to
seek
for
it
in
things
below
our selves
.
They
can
provide
for
our
back
and
belly
(
and
yet
not
that
neither
without
God
:
the
root
out
of
which
the
fruits
of
the
earth
do
grow
,
is
above
in
heaven
,
the
Genealogy
of
Corn
,
and
Wine
,
is
resolved
into
God
.
Hose
.
2.22
.
)
But
if
you
go
to
your
Lands
,
or
Houses
,
or
Teasuries
for
physick
for
a
sick
soul
,
or
a
guilty
conscience
,
they
will
all
return
an
Ignoramus
to
that
enquiry
,
salvation
doth
not
grow
in
the
furrows
of
the
field
,
neither
are
there
in
the
earth
to
be
found
any
Mines
or
harvests
of
Grace
or
Comfort
.
In
God
alone
is
the
[
](A57143-e13390-b)a
a
Psal.
369
fountain
of
life
,
he
that
only
[
](A57143-e13410-b)b
b
Matt.
19
.
17·
is
good
,
he
only
[
](A57143-e13430-b)c
c
Psal.
119
.
68·
doth
good
;
when
we
have
wearied
our
selvs
with
having
recourse
to
second
causes
,
here
at
last
,
like
the
wandering
Dove
,
we
must
arrive
for
rest
:
Many
will
say
,
who
will
shew
us
any
good
,
Do
thou
lift
up
the
light
of
thy
countenance
upon
us
,
Psal.
4.6
.
From
him
alone
comes
every
go
O
gift
,
Iam.
1.17
.
whether
Temporall
,
it
is
his
[
](A57143-e13480-b)d
d
Prov.
10.2
.
Matth.
4.4
.
1
Tim.
4.5
.
blessing
that
maketh
the
creature
able
to
comfort
us
:
The
woman
touched
the
hem
of
Christs
garment
,
but
the
vertue
went
not
out
of
the
garment
,
but
out
of
Christ
▪
Luk.
8.44
.
or
whether
Spirituall
,
sanctified
[
](A57143-e13510-b)e
e
1
Ioh.
5.20
Phil.
2.13
.
Ier.
32
.
3●
.
Rom.
5.5
.
faculties
,
sanctified
[
](A57143-e13530-b)f
f
Eph.
2.8
,
9
,
10
Col.
2.11
,
12.
habits
,
sanctified
[
](A57143-e13550-b)g
g
2
Tim.
2.25
.
Phil.
2.13
.
motions
,
glorious
[
](A57143-e13570-b)h
h
Eph.
1.5
,
6
▪
Ioh
▪
1.12
.
relations
,
in
Predestination
,
Adoption
,
and
Christian
Liberty
:
excellent
[
](A57143-e13590-b)i
i
1
Cor.
12.6
▪
gifts
,
heavenly
[
](A57143-e13610-b)k
k
2
Cor.
1.3
.
Rom
15.13
.
comforts
,
all
and
[
](A57143-e13630-b)l
l
Concil.
Milevit
.
can
.
3
,
4
,
5.
Concil.
Arausican
.
secund.
Aug.
de
grat
.
&
lib.
Arb.
ca.
21
▪
onely
from
him
.
And
that
without
change
and
alteration
:
he
doth
not
do
good
one
while
,
and
evill
another
,
but
goodnesse
is
his
proper
and
native
operation
;
he
is
not
the
author
of
sin
,
that
entred
by
the
devil
;
he
is
not
the
author
of
death
,
that
entred
by
sin
;
but
[
](A57143-e13680-b)m
m
Hos.
13.9
.
our
destruction
is
of
our selves
.
And
therefore
though
the
[
](A57143-e13700-b)n
n
Amos
3.6
.
Isa.
45.7
.
Vid.
Tertul.
c●n●
.
Marcion
.
li.
2.
ca.
14.
Prophet
say
,
Is
there
any
evil
in
the
City
,
which
the
Lord
hath
not
done
?
Yet
,
he
doth
it
not
but
onely
as
it
is
bonum
justitiae
,
good
in
order
to
his
glory
:
For
it
is
just
with
God
,
that
they
who
run
from
the
order
of
his
Commands
,
should
fall
under
the
order
of
his
Providence
,
and
doing
willingly
what
hee
forbids
,
should
unwillingly
suffer
what
he
threatneth
.
In
one
word
,
God
is
the
Author
of
All
good
,
by
his
grace
working
it
:
the
Permitter
of
all
evill
,
by
his
patience
enduring
it
:
the
Orderer
and
disposer
of
both
,
by
his
mercy
rewarding
the
one
,
by
his
justice
revenging
the
other
,
and
by
his
wisedome
directing
both
to
the
ends
of
his
eternal
glory
.
This
serveth
to
discover
the
free
and
●●le
working
of
Grace
in
our
first
conversion
,
Sect.
16.
and
the
continued
working
of
grace
in
our
further
sanctification
:
whatsoever
is
good
in
us
habitually
,
as
Grace
inhering
,
or
actually
,
as
Grace
working
,
is
from
him
alone
as
the
Author
of
it
.
For
though
it
be
certain
,
that
when
we
will
and
do
,
our selves
are
agents
,
yet
it
is
still
under
and
from
him
,
[
](A57143-e13950-b)o
o
Aug.
de
grat
.
&
Il.
arb.
ca.
1.6
de
grat
.
Christi
ca.
25.
cont.
2.
ep.
Pel●g
.
li.
4.
c.
6.
de
perfect
.
justi●iae
ca.
19.
Certum
est
nos
facere
cum
faciamus
,
sed
ille
facit
ut
faciamus
,
as
the
great
champion
of
Grace
speaketh
;
by
Grace
we
are
that
we
are
,
we
do
what
we
do
in
Gods
service
:
Vessels
have
no
wine
,
bags
have
no
money
in
them
,
but
what
the
Merchant
putteth
in
:
the
bowls
of
the
Candlesticks
had
no
oyl
but
that
which
dropped
from
the
Olive
branches
.
Other
[
](A57143-e13980-b)p
p
Aug.
de
clv.
Dei
.
li.
12.
c.
9.
Field
of
the
church
.
l.
1.
c.
●
.
things
which
seek
no
higher
perfection
then
is
to
be
found
within
the
compasse
of
their
own
nature
,
may
by
the
guidance
and
activity
of
the
same
nature
,
attain
thereunto
:
but
man
aspiring
to
a
divine
happinesse
,
can
never
attain
thereunto
but
by
a
divine
strength
:
[
](A57143-e14040-b)q
q
Aug.
li.
de
patientia
.
c.
18.
impossible
it
is
for
any
man
to
enjoy
God
without
God
.
The
truth
of
this
point
sheweth
it
in
five
gradations
.
1.
By
Grace
our
[
](A57143-e14090-b)r
r
1
Cor.
2.12.14
.
Matt.
11
▪
27.
Ier.
31.34
.
Vid.
Aug.
de
grat
.
Christ
.
li
1.
c.
13.14
.
&
ep.
143.
mindes
are
enlightened
to
know
and
beleeve
him
:
for
Spirituall
things
are
spiritually
discerned
.
2.
By
Grace
our
[
](A57143-e14150-b)s
s
Ioh.
6
.
4●
.
Eze●
.
●
.
2●
.
Ier.
32.35
.
hearts
are
inclined
to
love
and
obey
him
,
for
spirituall
things
are
spiritually
approved
:
He
onely
by
his
Almighty
and
ineffable
operation
,
worketh
in
us
,
[
](A57143-e14190-b)t
t
Aug.
de
grat
.
Christi
c.
24.
Et
veras
Revelationes
,
et
bonas
voluntates
.
3.
By
Grace
our
[
](A57143-e14230-b)u
u
Heb.
13.20
.
Rom.
7.18
.
Phil.
2.
●3
.
lives
are
enabled
to
work
what
our
hearts
do
love
,
without
which
,
though
we
should
will
,
yet
we
cannot
perform
,
no
more
then
the
knife
which
hath
a
good
edge
is
able
actually
to
cut
,
till
moved
by
the
hand
.
4.
By
Grace
our
good
works
are
carried
on
unto
[
](A57143-e14300-b)x
x
1
Thes.
5.23
.
1
Pe●
.
5.10
.
Iude
vet.
24.
Ioh.
17.15
.
perfection
.
Adam
wanting
the
Grace
of
perseverance
,
fell
from
innocency
it self
:
[
](A57143-e14330-b)y
y
Vid·
Aug.
Enchi●id
c.
●2
.
de
grat
.
&
lib.
arb.
c.
6.
&
17.
Peto
u●
acciam
,
&
cum
accepero
rursu●
peto
.
Hieron
.
ad
C●esiphont
▪
It
is
not
sufficient
for
us
that
he
prevent
and
excite
us
to
will
,
that
he
co-operate
&
assist
us
to
work
:
except
he
continually
follow
and
supply
us
with
a
residue
of
spirit
to
perfect
and
finish
what
we
set
about
.
All
our
works
are
begun
,
continued
,
and
ended
in
him
.
Lastly
,
By
Grace
our
perseverance
is
crowned
:
for
our
best
[
](A57143-e14470-b)z
z
Psal.
143.2
.
Isa.
64.6
.
works
could
not
endure
the
triall
of
justice
,
if
God
should
enter
into
judgement
with
us
;
Grace
enableth
us
to
work
,
and
Grace
rewardeth
us
for
working
;
Grace
beginneth
[
](A57143-e14500-b)a
a
Phil.
1.6
.
Heb.
12.2
.
,
and
Grace
finisheth
both
our
faith
and
salvation
.
The
work
of
holinesse
is
nothing
but
Grace
,
and
the
reward
of
holinesse
is
nothing
but
Grace
for
Grace
.
Secondly
,
this
teacheth
us
how
to
know
Good
from
Evil
in
our selves
;
what
we
look
on
as
good
,
Sect.
17.
we
must
see
how
we
have
derived
it
from
God
;
the
more
recourse
we
have
had
unto
God
by
prayer
,
and
faith
,
and
study
of
his
will
,
in
the
procurement
of
it
,
the
more
goodnesse
we
shall
find
in
it
.
A
thing
done
may
be
good
in
the
substance
of
the
work
,
phil.
1.15.16
.
and
yet
evill
in
the
manner
of
doing
it
;
as
the
substance
of
a
vessell
may
be
silver
,
but
the
use
sordid
.
Iehu
his
●eal
was
rewarded
as
an
act
of
Iustice
,
quoad
substantiam
operis
,
2
King
.
10.30
.
Hosea
.
1.4
.
and
it
was
punished
too
as
an
act
of
policy
,
quoad
m●dum
,
for
the
perverse
end
.
A
thing
which
I
see
in
the
night
may
shine
,
and
that
shining
proceed
from
nothing
but
rottennesse
.
We
must
not
measure
our selves
by
the
matter
of
things
done
:
for
there
may
be
[
](A57143-e14730-b)b
b
1
Sam.
21.7
.
Mar.
6
.
2●
.
Act.
24.25
.
Isa.
58.3
.
Ma●th
.
6.16
.
Mat.
23.2
,
3.
Malum
opus
in
bona
materia
.
Doeg
prayes
,
and
Herod
hears
,
and
Hypocrites
fast
,
and
Pharisees
preach
:
but
when
wee
would
know
the
[
](A57143-e14760-b)c
c
Rebus
ad
ima
t●ndentibus
in
Imo
ponitur
fundamentum
;
Ecclesia
vero
in
Imo
posita
tendit
in
Coelum
,
fundamentum
●●go
nostrum
ibi
positum
est
.
Aug.
Enarrat
.
1.
in
Psal.
29.
goodness
of
our
works
,
look
to
the
fountain
,
whether
they
proceed
from
the
Father
of
lights
by
the
spirit
of
love
,
&
the
grace
of
Christ
,
from
humble
,
penitent
,
filiall
,
heavenly
dispositions
;
nothing
will
carry
the
soul
unto
God
,
but
that
which
cometh
from
him
.
Our
Communion
with
the
Father
,
and
the
Sonne
,
is
the
triall
and
foundation
of
all
our
goodnesse
.
Thirdly
,
Thi●
should
exceedingly
abase
us
in
our
own
eyes
,
and
stain
all
the
pride
,
and
cast
down
all
the
Plumes
of
flesh
and
blood
,
when
we
seriously
consider
that
in
us
,
as
now
[
](A57143-e14810-b)d
d
Ier.
2.21
.
degenerated
from
our
originall
,
there
is
no
good
to
be
found
,
our
[
](A57143-e14830-b)e
e
Isa.
1.22
.
Ezek.
22
.
18·
wine
become
water
,
&
our
Silver
dresse
,
as
our
Saviour
saith
of
the
devil
;
when
he
lies
[
](A57143-e14860-b)f
f
Ioh.
8.44
.
he
speaks
de
suo
▪
of
his
own
,
so
when
we
do
evil
,
we
work
,
de
nostro
,
of
our
own
,
and
secundum
hominem
,
as
the
Apostle
speaks
,
According
unto
man
,
1
Cor.
3.3
.
Lusts
are
ᵍ
our
own
,
our
very
[
](A57143-e14930-b)h
h
Rom.
2.24
.
Iam.
1.14
.
members
to
that
body
of
sin
which
the
[
](A57143-e14950-b)i
i
Col.
●
.
5
.
Eph.
●
.
22
.
Apostle
calleth
the
old
man
,
with
which
it
is
as
impossible
to
do
any
good
,
as
for
a
Toad
to
spit
Cordi●ls
.
Men
are
apt
to
glory
of
their
good
hearts
and
intentions
,
only
because
they
cannot
search
them
.
Ier.
17.11
.
And
being
carnal
themselves
,
to
entertain
none
but
carnal
notions
of
Gods
service
.
But
if
they
knew
the
purity
and
jealousie
of
God
,
&
their
own
impotency
to
answer
so
holy
a
wil
,
they
would
lay
their
hands
upon
their
mouthes
,
and
with
Iob
,
abhor
themselves
,
and
with
Isaiah
,
Iob
42.5
,
6.
Isa.
6.5
.
Heb.
12.20
.
Iosh.
24
,
19.
bewail
the
uncleannesse
of
their
lips
,
and
with
Moses
,
fear
and
quake
,
as
not
being
able
to
endure
the
things
that
are
commanded
,
and
with
Ioshua
,
acknowledge
that
they
cannot
serve
God
,
because
he
is
holy
:
they
would
then
remember
that
the
Law
of
God
is
a
Law
of
fire
,
Deut.
33.2
.
and
the
Tribunall
of
God
,
a
Tribunall
of
fire
,
Ezek.
1.27
.
that
the
pleading
of
God
with
sinners
,
are
in
flames
of
fire
,
Isa.
66.15
,
16.
that
the
triall
of
all
our
works
shall
be
by
fire
,
1
Cor.
3.13
.
that
the
God
before
whom
we
must
appear
,
is
a
consuming
fire
,
Hebr.
12.29
.
Goe
now
and
bring
thy
straw
and
stubble
,
thy
drowsie
and
sluggish
devotion
,
thy
fickle
and
flattering
repentance
,
thy
formall
and
demure
services
into
the
fire
,
to
the
Law
to
measure
them
,
to
the
Iudge
to
censure
them
;
nay
,
now
carry
them
to
thine
own
conscience
,
and
tell
me
whether
that
wil
not
passe
the
Fathers
verdict
upon
them
,
Sordet
in
conspectu
Iudicis
,
Greg.
quod
fulget
in
conspectu
operantis
,
Sect.
18.
That
which
is
fayr
in
thine
eye
,
is
filthy
in
Gods
.
Lastly
,
this
serveth
for
Exhortation
unto
these
particular
duties
.
First
,
unto
Patience
and
meeknesse
under
any
evill
that
God
may
bring
upon
us
,
and
that
not
barely
,
because
he
doth
us
good
in
other
things
,
which
was
Iobs
argument
,
Shall
we
receive
good
from
the
Lord
,
and
not
evill
?
Job
2.10
.
But
further
,
because
the
very
evils
that
come
upon
us
,
are
oftentimes
by
him
intended
for
good
,
as
Ioseph
told
his
brethren
,
Gen.
50.20
.
We
are
not
angry
with
the
[
](A57143-e15310-b)*
*
Medicina
etiam
invitis
prodest
.
Sen.
ep.
98
Quae
per
insuavit●tem
medentur
,
emolumento
curationis
offensam
sui
excusant
,
&
presentem
insuriam
superventurae
utilitatis
gratia
commendant
.
Tertul.
de
penit
.
cap.
10.
Physician
when
he
launceth
,
dieteth
,
and
restraineth
us
of
our
will
;
he
denieth
us
our
will
,
that
we
may
have
our
will
:
a
sick
man
is
many
times
most
faithfully
served
,
when
he
is
crossed
.
I
lop
my
trees
,
bruise
my
grapes
,
grinde
my
corn
▪
to
fit
it
to
the
ends
whereunto
it
tendeth
.
Gods
end
is
mercifull
when
his
hand
is
heavy
,
as
Iohns
Roll
was
,
[
](A57143-e15370-b)b
b
Rev.
●
9.
Heb.
1●
.
11
.
●a
.
27.9.48
▪
10.
sweet
in
the
mouth
,
but
bitter
in
the
belly
,
so
troubles
may
be
bitter
to
the
palate
,
but
profitable
to
the
Conscience
:
like
hot
spices
that
bite
the
tongue
,
but
comfort
the
stomack
.
And
as
it
dictateth
patience
in
suffering
evil
,
so
in
doing
our
duties
,
though
we
[
](A57143-e15430-b)c
c
Qu●squis
volens
d●tra●it
sam●
meae
,
n●lens
addit
m●rcedi
meae
.
August
.
cont.
literas
Petiliani
li.
3.
cap.
7.
suffer
contempt
and
reproaches
for
it
.
If
we
were
to
receive
our
rewards
from
men
,
their
frowns
might
discourage
us
:
but
when
we
have
done
Gods
will
,
God
himself
will
be
our
reward
,
and
make
his
promises
a
comfort
unto
us
.
Moses
and
Aaron
,
though
their
whole
imployments
were
for
the
good
of
Israel
,
were
yet
repayed
with
murmuring
&
discontent
,
and
the
people
like
children
,
qui
cibum
sumunt
,
sed
flentes
(
to
use
the
similitude
of
the
Orator
in
Aristotle
)
repined
at
the
food
which
their
prayers
obtained
for
them
,
Rhetor.
l.
3.
c.
4.
yet
nothing
dismayed
them
from
their
duty
,
Etiam
post
naufragium
tentantur
Maria.
The
woman
of
Canaan
prays
on
when
she
is
denied
,
Sen
▪
ep.
81·
and
Iacob
holds
with
his
hands
when
his
thigh
is
lamed
:
our
first
care
must
be
to
be
in
our
way
,
to
be
doing
our
duties
,
&
then
though
as
(
Solomon
speaks
)
we
should
meet
a
Lion
in
our
way
,
we
must
not
be
dismayed
;
for
Angels
are
stronger
then
Lions
,
and
he
hath
given
his
Angels
charge
over
u●
,
to
bear
us
in
our
wayes
,
psal.
91.11
.
Yea
,
Whilest
we
are
with
him
,
he
himself
is
with
us
,
2
Chron.
15.2
.
so
that
the
way
of
the
Lord
is
the
surest
and
safest
walke
that
any
man
can
have
,
The
way
of
the
Lord
is
strength
to
the
upright
,
Prov.
10.29
.
Secondly
,
unto
Humility
:
If
thou
be
a
Vessell
of
gold
,
and
thy
brother
but
of
wood
,
be
not
high
minded
,
it
is
[
](A57143-e15670-b)a
a
1
Cor.
4.7
.
Rom.
11.20
.
Ille
discernit
qui
unde
discernaris
impertit
,
poenam
debitam
removendo
indebitam
gratiam
largienda
.
Aug.
contr.
2.
ep.
Pelag.
l.
2.
ca.
7.
God
that
maketh
thee
to
differ
,
the
more
bounty
God
shewes
,
the
more
humility
he
requires
.
Those
[
](A57143-e15720-b)b
b
Opulentissima
me●alla
quorum
in
al●o
latent
venae
.
Se
●p.
23.
Altissima
flumina
minimo
sono
labuntur
.
Q.
Curt.
l.
7.
Mines
that
are
richest
are
deepest
,
those
Stars
that
are
highest
seeme
smallest
,
the
goodliest
buildings
have
the
lowest
foundations
;
the
more
God
honoureth
men
,
the
more
they
should
humble
themselves
;
the
more
the
fruit
,
the
lower
the
branch
on
which
it
grows
;
pride
is
ever
the
companion
of
emptinesse
:
O
how
full
was
the
Apostle
,
yet
how
[
](A57143-e15770-b)c
c
Ephes.
3.8
.
1
Cor.
15.8
.
1
Tim.
1.15
.
2
Cor.
3.5
.
Rom.
7.18
▪
low
was
his
language
of
himselfe
,
least
of
Saints
,
last
of
Apostles
,
chiefe
of
sinners
,
no
sufficiency
to
think
,
no
abilities
to
doe
,
all
that
he
is
,
he
is
by
grace
;
thus
Humility
teacheth
us
in
our
Operations
to
draw
strength
from
God
,
not
for
our selves
;
in
our
graces
to
ascribe
their
goodnesse
to
God
,
and
their
weaknes
to
our selves
.
Thirdly
,
unto
dependance
and
continuall
recourse
to
God
,
as
the
fountaine
of
all
good
,
to
keep
an
open
and
an
unobstructed
passage
between
him
and
our
soule
:
say
not
,
I
have
light
enough
in
my
house
,
Vide
Aug.
de
grat
.
&
li.
arb.
cap.
8.
I
may
now
shut
up
my
windowes
,
for
light
within
hath
dependance
upon
immediate
supplies
from
the
Sun
without
,
and
so
hath
grace
upon
continuall
supplies
from
the
Sun
of
righteousnesse
;
God
teacheth
even
the
Husbandman
to
plow
and
thresh
,
Isa.
28.26
.
In
these
things
his
direction
is
to
be
implored
:
Meddle
not
then
with
great
and
high
affairs
,
without
recourse
unto
him
.
His
name
is
Counsellor
,
and
his
testimonies
are
Counsellors
,
let
them
be
the
rule
and
square
of
all
your
debates
.
Isa.
9.6
.
Psal.
119.24
.
It
is
[
](A57143-e16030-b)a
a
Liv.
lib
26.
A
Gel.
l
7.1
.
Valer.
Max.
l.
1.
c.
2.
recorded
for
the
honour
of
Scipio
,
that
he
went
first
to
the
Capitoll
,
and
then
to
the
Senate
.
But
you
have
more
noble
examples
.
[
](A57143-e16070-b)b
b
2
Sam.
15.26
,
31.
Isa.
47.3
,
4
,
15.
2
Chr.
20
6.
Nehem.
2.3
,
4.
David
is
put
to
flight
,
he
flyes
and
prayes
;
Ezekiah
is
at
a
stand
in
all
his
Counsels
,
he
sends
to
the
Prophet
and
prayes
;
Iehosaphat
is
in
great
distresse
,
and
knowes
not
what
in
the
world
to
doe
,
but
he
prayes
;
Nehemiah
is
sore
afraid
,
and
hath
a
Petition
to
make
to
the
King
,
but
first
he
makes
one
to
God
,
and
prayes
;
when
ever
the
children
are
come
to
the
birth
,
and
there
is
no
strength
to
bring
forth
,
all
the
world
cannot
furnish
you
with
such
another
Midwife
as
prayer
,
and
recourse
to
God
;
it
hath
delivered
even
graves
of
their
dead
.
Therefore
let
me
beseech
you
,
when
ever
you
meet
with
such
difficulties
as
put
you
to
a
stand
,
that
you
know
not
what
to
advise
or
resolve
upon
,
goe
to
your
Closets
,
prostrate
your selves
at
his
Throne
,
whose
honour
it
is
to
be
seene
in
the
Mount
,
beg
counsell
of
him
in
whom
are
hid
all
the
Treasures
of
wisedome
and
knowledge
.
Let
it
appeare
that
you
seek
his
face
to
direct
you
,
and
his
glory
▪
as
the
supreme
end
and
designe
of
all
your
consultations
,
and
then
●ny
whether
he
be
not
a
present
help
in
trouble
,
and
whether
he
will
not
magnifie
the
wisedome
of
his
Counsell
in
the
perplexitie
of
yours
.
Fourthly
,
unto
fidelity
,
in
the
use
of
any
good
which
God
bestowes
upon
u●
,
for
God
gives
not
talents
to
men
,
barely
to
enrich
men
,
but
to
imploy
them
;
therefore
as
the
Vessell
hath
one
passage
to
let
the
Wine
into
it selfe
,
and
another
to
poure
it
out
into
the
Flaggo●
,
so
we
should
not
only
fill
our selves
by
dependance
upon
God
,
but
should
supply
our selves
by
love
and
service
unto
our
brethren
.
Right
Honourable
,
This
Nation
hath
put
into
your
hands
all
that
is
outwardly
deare
unto
them
,
their
persons
,
posterities
,
liberties
,
estates
;
In
these
sad
and
wofull
distractions
,
they
look
upon
you
as
binders
,
and
healers
,
and
standers
in
the
gap
,
and
repayrers
of
the
wast-places
;
God
hath
called
you
unto
an
high
and
a
great
trust
;
and
the
sad
distempers
of
the
Church
and
State
,
the
distresses
and
desolations
of
Ireland
,
the
doubts
and
feares
,
the
shiverings
and
convulsions
of
England
,
and
in
these
two
the
interest
of
all
the
Protestant
Churches
call
upon
you
,
like
the
man
of
Macedonia
in
Saint
Pauls
vision
,
Acts
16.9
.
Come
and
help
us
.
Now
in
this
great
strait
,
when
the
children
are
come
to
the
birth
,
and
there
is
no
strength
to
bring
forth
,
stir
up
the
graces
of
God
in
you
,
call
together
all
that
is
within
you
to
call
upon
his
name
,
improve
the
uttermost
of
your
interests
in
him
for
the
state
of
his
Church
,
mannage
every
one
of
his
gifts
to
the
closing
of
those
miserable
breaches
which
threaten
an
inundation
of
calamitie
upon
us
all
;
wisedome
,
and
learning
,
and
piety
,
&
prudence
,
are
healing
things
:
Remember
(
and
O
that
God
would
put
into
the
hearts
of
this
whole
Kingdome
,
from
the
Throne
to
the
Plow
to
remember
)
the
fate
of
a
divided
Kingdome
from
the
mouth
of
truth
it selfe
;
O
that
we
would
all
remember
that
misunderstandings
,
and
jealousies
,
and
divisions
of
heart
are
an
high
evidence
of
Gods
displeasure
,
and
that
through
the
wrath
of
the
Lord
of
Hosts
,
a
Land
is
darkned
,
and
as
it
were
infatuated
,
when
Manasse
is
against
Ephraim
,
and
Ephraim
against
Manasse
,
and
every
man
eateth
the
flesh
of
his
owne
Arme.
Isa.
7.9.21
.
O
let
us
all
remember
what
it
cost
Shechem
and
Abimelech
,
what
it
cost
Benjamin
,
and
the
other
Tribes
,
even
the
losse
of
threescore
and
five
thousand
men
:
remember
Priamus
and
his
children
will
laugh
,
Babylon
will
clap
their
hands
and
wag
their
head
;
no
such
time
for
Shishak
the
Aegyptian
to
trouble
Jerusalem
,
as
when
Israel
is
divided
.
2
Chron.
12.2
.
Let
it
never
be
said
of
Gods
owne
people
,
that
they
are
fallen
into
the
curse
of
Midianites
,
and
Ammorites
,
and
Edomites
,
and
Philistines
to
help
forward
the
destruction
of
one
another
.
O
that
God
would
give
this
whole
Nation
hearts
to
consider
these
things
,
that
he
would
put
a
spirit
of
peace
and
resolved
unity
into
the
minds
of
this
whole
people
,
to
be
true
to
their
owne
happinesse
,
and
by
how
much
the
greater
are
the
subtilties
of
men
to
divide
them
,
to
be
so
much
the
more
firmly
united
in
prayers
to
God
,
and
in
concord
between
themselves
,
that
they
may
not
expose
their
persons
,
estates
,
posterities
,
and
(
which
is
dearest
of
all
)
their
Religion
,
to
the
craftie
and
bloodie
advantages
of
the
enemies
of
the
Protestant
Churches
,
who
in
humane
view
could
have
no
way
to
overthrow
them
,
but
by
their
own
dissentions
.
I
have
done
with
this
point
,
and
shall
conclude
all
with
a
very
few
words
of
the
next
,
which
is
drawn
from
the
scope
and
connexion
of
the
prayer
suggested
,
to
the
judgement
threatned
,
It
is
this
;
When
temporall
judgements
are
felt
or
feared
,
Sect.
19.
Gods
people
should
pray
for
spirituall
mercies
;
Humane
sorrows
cannot
overcome
where
the
joy
of
the
Lord
is
our
strength
.
Thus
the
Lord
seems
to
have
taught
his
Apostle
,
Bonus
qui
non
tribuit
quod
volumus
,
ut
tribuat
quod
malimus
.
Aug.
ep.
34.
Exdudiens
Cardinem
desiderii
ejus
,
non
curasti
quod
tune
petebat
,
ut
in
mesaceres
quod
semper
pe●ebat
.
Conf.
li.
5.
c.
8.
he
was
under
some
pressing
discomfort
,
the
messenger
of
Satan
sent
to
buffet
him
,
he
prayes
for
particular
deliverance
,
and
God
answers
him
non
ad
voluntatem
sed
ad
utilitatem
,
implying
a
direction
unto
all
such
prayers
,
My
grace
is
sufficient
for
thee
,
2
Cor.
12.9
.
When
thou
feelest
a
thorn
in
thy
flesh
,
pray
for
grace
in
thy
heart
,
the
buffets
of
Satan
,
cannot
hurt
,
where
the
grace
of
God
doth
suffice
;
so
he
directeth
in
time
of
plague
and
famine
,
to
pray
,
and
to
seek
his
face
,
2
Chron.
7.14
.
to
look
more
after
his
favour
than
our
owne
ease
;
to
be
more
solicitous
for
the
recovering
of
his
Love
,
than
for
the
removing
of
his
Rod.
This
is
a
true
character
of
a
filiall
disposition
.
In
the
way
of
thy
judgements
,
even
in
that
way
,
wherein
wicked
men
fling
thee
off
,
and
give
thee
over
,
and
quarrell
with
thee
,
and
repine
against
thee
,
even
in
the
way
of
●hy
judgements
do
we
wait
for
thee
,
and
the
desire
of
our
soul
is
more
to
thy
Name
,
than
to
our
own
deliverance
,
Isa.
26.8
.
true
Diciples
follow
Christ
,
Joh.
6.29
.
Job
26.21.35.9
,
10.
more
for
his
Doctrine
than
his
loaves
,
and
are
willing
to
choose
rather
affliction
than
iniquity
.
The
grace
and
favour
of
God
is
life
,
Psal.
30.5
.
better
than
life
,
Psal.
63.3
.
and
therefore
must
needs
be
the
most
soveraigne
Antidote
to
preserve
,
and
to
bear
up
the
soul
above
all
other
discomforts
,
whereas
if
he
be
angry
,
no
other
helps
are
able
to
relieve
us
.
Brasse
and
Iron
can
fence
me
against
a
Bullet
or
a
Sword
,
but
if
I
were
to
be
cast
into
a
furnace
of
fire
,
it
would
help
to
torment
me
,
if
into
a
pit
of
water
,
Heb.
12.29
.
Isa.
30
33.
it
would
help
to
sinke
me
:
Now
our
God
is
a
consuming
fire
,
and
his
breath
a
streame
of
brimstone
.
Humane
plaisters
can
never
cure
the
wounds
which
God
makes
:
where
he
is
the
Smiter
,
he
must
be
the
Healer
too
,
Hos.
6.1
.
All
the
Candles
in
a
Countrey
are
not
able
to
make
day
there
,
till
the
Sunne
come
:
and
all
the
contents
of
the
world
are
not
able
to
make
comfort
to
the
soule
,
till
the
Sun
of
Righteousnesse
arise
with
healing
in
his
wings
.
In
a
Mine
,
if
a
damp
come
,
it
is
in
vaine
to
trust
to
your
lights
,
they
will
burn
blew
,
and
dimme
,
and
at
last
vanish
,
you
must
make
haste
to
be
drawne
upward
if
you
will
be
safe
.
When
God
sharpneth
an
affliction
with
his
displeasure
,
it
is
vaine
to
trust
to
worldly
succours
,
your
desires
and
affections
must
be
on
things
above
,
if
you
will
be
relieved
.
There
is
no
remedie
,
no
refuge
from
Gods
anger
,
but
to
Gods
grace
.
Bloud
letting
[
](A57143-e16810-b)*
*
Calores
ca●o
ribus
onerando
deprimimus
&
sanguinis
fluxli
desusa
i●s●per
venula
revocamus
.
Tertul.
is
a
cure
of
bleeding
,
and
a
burn
a
cure
against
a
burne
;
and
running
into
Go●
is
the
way
to
escape
him
,
as
to
close
and
get
in
〈◊〉
him
that
would
strike
you
,
doth
avoid
the
blow
.
In
a
tempest
at
Sea
,
it
is
very
dangerous
to
strike
to
the
shore
,
the
safest
way
is
to
have
Sea-roome
,
and
to
keep
in
the
Main
still
:
there
is
no
landing
against
any
tempest
of
Gods
judgements
at
any
shore
of
worldly
or
carnall
policies
,
but
the
way
is
to
keep
with
him
still
;
if
he
be
with
us
in
the
Ship
,
the
winds
and
the
Sea
will
at
last
be
rebuked
.
This
then
should
serve
to
humble
us
for
our
carnall
prayers
in
times
of
judgement
,
Sect.
20.
such
as
the
hungry
Raven
,
or
the
dry
and
gaping
earth
makes
,
when
we
assemble
our selves
for
Corne
and
Wine
,
for
peace
and
safety
,
and
be
in
the
meane
time
carelesse
whether
God
receive
us
graciously
or
no.
God
much
complains
of
it
,
when
he
slew
Israel
,
the
ra●k
made
him
rore
,
the
rod
made
him
flatter
,
but
all
was
to
be
rid
of
affliction
:
It
was
the
prayer
of
nature
for
ease
,
not
of
the
Spirit
for
grace
,
for
their
heart
was
not
right
,
Psal.
78.34
,
37.
The
like
he
complains
of
after
the
Captivity
:
they
fasted
and
prayed
in
the
fifth
moneth
(
wherein
the
City
and
Temple
had
bin
burned
)
and
in
the
seventh
moneth
(
wherein
Gedeliah
had
bin
slain
,
Jer.
42.12.41.1
.
and
the
remnant
carried
captive
)
but
they
did
it
not
out
of
sinceritie
toward
God
,
but
out
of
policie
for
themselves
;
and
this
he
proves
by
their
behaviour
after
their
return
.
If
you
had
indeed
sought
me
,
you
would
have
remembred
the
words
of
the
Prophets
,
when
Ierusalem
was
inhabited
before
,
and
being
returned
,
would
now
have
put
them
to
practise
.
But
Jerusalem
inhabited
after
the
Captivitie
,
is
just
like
Jerusalem
inhabited
before
the
captivitie
;
so
that
from
hence
it
appears
,
that
all
their
weeping
and
separating
was
not
for
pious
,
but
politique
reasons
,
Zach.
7.5
,
6.
And
there
is
nothing
under
heaven
more
hatefull
,
or
more
reproachfull
unto
God
,
than
to
make
Religion
serve
turns
,
to
have
piety
lacquey
and
dance
attendance
,
and
be
a
drudge
,
and
groom
to
private
ends
,
to
make
it
a
cloake
to
policy
,
a
varnish
to
rotten
wood
,
silver
,
drosse
to
a
broken
Potsheard
.
O
then
when
we
weep
and
seperate
our selves
,
let
us
not
think
to
mock
God
with
empty
ceremonies
of
Repentance
,
let
us
not
assemble
our selves
,
only
to
flatter
away
the
rod
from
our
back
,
and
to
get
peace
and
security
to
our
owne
persons
,
and
then
let
the
favour
of
God
,
the
power
of
his
Grace
,
the
comforts
of
his
Spirit
be
as
unregarded
as
before
:
(
as
if
we
fasted
and
prayed
onely
for
our
backs
and
bellies
,
not
for
our
Consciences
or
conversations
)
for
be
we
well
assured
,
he
who
doth
not
aske
the
things
which
he
ought
,
shall
not
obtain
the
things
which
he
asks
:
such
a
prayer
begs
nothing
but
a
deniall
.
We
have
now
many
fasts
together
,
prayed
for
making
up
our
breaches
,
for
reparing
our
ruines
,
for
composing
our
distractions
,
for
reducing
this
Kingdom
unto
an
happy
constitution
,
for
a
right
understanding
between
the
King
and
his
great
Councell
.
These
prayers
we
have
not
found
yet
return
like
Noahs
Dove
,
with
an
Olive
branch
,
a
gracious
answer
unto
us
again
.
What
's
the
reason
?
Where
's
the
obstruction
?
Is
not
he
a
God
that
heareth
prayers
?
Is
it
not
his
Title
?
Doth
he
not
glory
in
it
?
Certainly
mercies
stop
not
at
God
,
but
at
us
.
We
are
not
straitned
in
him
,
but
in
our
own
bowels
:
If
there
come
but
a
little
light
into
a
room
,
the
defect
is
not
in
the
Sun
,
but
in
the
narrowness
of
the
window
;
if
a
vessell
fill
but
slowly
,
the
fault
is
not
any
emptiness
in
the
Fountain
,
but
the
smallness
of
the
pipe
.
If
mercies
ripen
slowly
,
or
stop
at
any
time
in
the
way
,
it
is
not
because
they
are
unwilling
to
come
to
us
,
but
because
we
are
unfit
to
enjoy
them
.
Our
prayers
doubtless
,
in
many
of
us
,
have
not
been
words
taken
from
him
,
but
from
our
own
carnal
dictates
.
We
would
fain
have
things
well
in
our
Country
,
but
have
we
hitherto
looked
after
our
consciences
?
The
destractions
without
us
,
have
they
driven
us
to
consider
the
distempers
within
,
or
to
desire
the
things
above
?
The
unsetledness
of
peace
in
the
Kingdom
,
hath
it
awakened
us
to
secure
our
peace
with
God
?
We
would
fain
have
better
times
,
but
have
we
yet
laboured
for
better
hearts
?
Semper
dies
mali
in
seculo
,
boni
in
Deo
,
Aug.
in
Psalm
33.
we
would
fain
have
a
right
understanding
between
the
King
and
his
great
Councel
,
but
have
we
yet
sadly
set
about
it
,
to
have
a
more
clear
and
sweet
Communion
between
us
and
our
God
?
we
long
to
see
more
good
laws
,
but
are
we
yet
come
to
the
care
of
good
lives
?
Every
one
cries
out
,
Who
will
shew
us
any
good
?
but
how
few
think
on
the
light
of
Gods
countenance
?
Hence
,
hence
(
Beloved
)
is
the
miscarriage
of
all
our
Prayers
.
If
we
would
seek
gods
Kingdom
,
we
are
promised
other
things
by
way
of
overplus
and
Accession
,
as
he
that
buyeth
a
Treasury
of
Jewels
hath
the
Cabinet
into
the
Bargain
.
But
when
we
place
our
Kingdom
in
outward
comforts
,
and
let
our
daily
bread
shut
out
all
the
other
five
petitions
out
of
our
prayers
;
no
wonder
if
the
promises
of
this
life
,
which
are
annexed
unto
Godliness
,
do
not
answer
those
prayers
wherein
godliness
is
neglected
.
It
were
preposterous
to
begin
the
building
of
an
house
at
the
Roof
and
not
at
the
Foundation
Piety
is
the
foundation
of
prosperity
.
If
you
would
have
your
cheldrin
like
plants
&
like
polished
stones
,
your
Garners
ful
,
your
Cattel
plenteous
,
no
complaining
in
your
streets
[
](A57143-e17340-b)*
*
Psal.
144.12.15
.
Quidquid
mihi
praeter
illum
est
;
dulce
non
est
,
quicquid
mihi
vult
dare
Dominus
meus
,
auferat
totum
,
&
se
mihi
de●
.
Aug.
Enarrat
.
2.
in
Psal.
26.
Hic
quod
vinum
est
non
potest
esse
panis
;
quod
tibi
Lux
est
,
non
potest
esse
potus
;
Deus
〈◊〉
totum
tibi
●rit
.
Manducabis
Eum
ne
Esurias
,
bi●es
Eum
ne
si●ias
,
illuminaberis
ab
eo
ne
sis
Cacus
,
fulcieris
ab
●o
,
ne
deficias
.
Ib.
in
Psal.
36.
;
If
you
would
have
the
King
happy
,
and
the
Church
happy
,
and
the
State
happy
,
and
peace
and
prosperity
flourish
again
;
Let
our
chief
prayer
be
,
Lord
make
us
a
happy
people
by
being
our
God
.
Give
us
thy self
,
thy
grace
,
thy
favour
,
give
us
renewed
hearts
,
and
reformed
lives
;
let
not
our
sins
confute
,
and
outcry
,
and
belie
our
prayers
,
and
pray
them
back
again
without
an
Answer
:
And
when
we
seek
thee
and
thy
Christ
above
all
,
we
know
that
with
him
thou
wilt
freely
give
us
all
other
things
.
The
spiritual
good
things
which
we
beg
,
wil
either
remove
,
or
shelter
and
defend
us
from
the
outward
evil
things
which
we
suffer
.
Secondly
,
this
serveth
for
an
instruction
unto
us
touching
a
sanctified
use
of
Gods
judgments
,
or
threatnings
:
when
we
learn
obedience
(
as
Christ
did
)
by
the
things
which
we
suffer
,
Hebr.
5.8
.
when
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
we
are
chastened
and
taught
together
,
Psal.
94.12
.
when
sufferings
do
quicken
spiritual
desires
,
and
the
more
troubles
we
find
in
our
way
,
the
more
love
we
have
to
our
Country
:
when
we
can
say
,
all
this
is
come
upon
us
,
and
yet
we
have
not
forgotten
thee
,
Sect.
21
Psal.
44.17
,
18.
when
we
can
serve
God
as
wel
in
plowing
and
breaking
the
clods
,
as
in
treading
out
the
Corn
,
Hos.
10.11
.
When
with
Ionah
we
can
delight
in
him
even
in
the
Whales
belly
,
and
suffer
not
our
love
of
him
to
be
quenched
with
all
the
waters
of
the
Sea
.
When
we
can
truly
say
to
him
;
Lord
love
me
,
and
then
do
what
thou
wilt
unto
me
;
let
me
feel
thy
r●d
,
rather
then
forfeit
thine
affection
:
when
we
can
look
through
the
Anger
of
his
chastisements
unto
the
Beauty
of
his
Commands
,
and
to
the
sweetness
of
his
loving
countenance
,
as
by
a
Rain
bow
we
see
the
beautiful
Image
of
the
Suns-light
in
the
middst
of
a
dark
and
waterish
Cloud
:
when
by
how
much
the
Flesh
is
the
fuller
of
pain
,
by
so
much
prayers
are
fuller
of
spirit
;
by
how
much
the
heavier
are
our
earthly
sufferings
,
by
so
much
the
stronger
are
our
heavenly
desires
:
when
God
threatneth
punishments
,
and
we
pray
for
grace
,
this
is
a
sanctified
use
of
Gods
judgments
.
And
this
we
should
all
be
exhorted
unto
in
the
times
of
distraction
,
to
make
it
the
principal
argument
of
our
prayers
and
study
of
our
lives
,
to
obtain
spiritual
good
things
;
and
the
less
comfort
we
find
in
the
world
to
be
the
more
importunate
for
the
comforts
of
God
,
that
by
them
we
may
incourage
our selves
,
as
David
did
in
his
calamity
at
Ziglag
,
1
Sam.
30.6
.
when
the
City
Shechem
was
beaten
down
to
the
ground
,
then
the
men
and
women
fled
to
the
strong
Tower
and
shut
that
upon
them
,
Iudg.
9.51
.
The
name
of
the
Lord
is
a
strong
Tower
,
the
Righteous
fly
to
it
and
are
safe
,
Prov.
18.18
.
Herein
we
shall
more
honour
God
when
we
set
him
up
in
our
hearts
as
our
fear
and
treasure
,
and
mourne
more
towards
him
,
then
for
the
miseries
we
feel
,
and
suspire
more
after
him
,
then
all
the
outward
contentment
which
we
want
.
Herein
we
shall
more
exercise
Repentance
,
for
it
is
worldly
sorrow
which
droopeth
under
the
pain
of
the
flesh
,
but
godly
sorrow
is
most
of
all
affected
with
the
Anger
of
God
.
Herein
we
shall
more
prevail
with
God
,
the
more
heavenly
the
matters
of
our
prayer
are
,
the
more
prevalent
they
must
needs
be
with
an
Heavenly
Father
;
we
have
five
spiritual
petitions
unto
one
for
bread
;
the
more
sutable
our
prayers
are
to
Gods
wil
,
the
more
easie
access
they
will
have
to
his
eare
.
The
Covenant
of
grace
turns
precepts
into
promises
,
and
the
spirit
of
grace
turns
preceps
and
promises
into
prayers
.
It
is
not
Gods
wil
that
we
should
live
without
afflictions
,
but
our
sanctification
is
Gods
will
,
1
Thes.
4.3
.
The
more
prayers
proceed
from
love
,
the
more
acceptable
to
the
God
of
love
;
now
prayer
against
judgments
proceeds
from
fear
;
but
prayer
for
grace
and
favour
proceeds
from
love
.
Lastly
,
hereby
we
shall
more
benefit
our selves
;
Gods
grace
is
much
better
then
our
owne
ease
;
It
gives
us
meekness
to
submit
,
It
gives
us
strength
to
bear
,
It
gives
us
wisedom
to
benefit
by
our
afflictions
.
Gods
favour
is
much
better
then
our
own
ease
,
and
is
a
recompence
for
sufferings
beyond
all
their
evils
.
A
man
would
be
contented
to
be
loaded
with
gold
,
so
he
might
have
it
for
the
bearing
,
though
it
be
heavy
,
yet
it
is
precious
,
and
Gods
favour
turns
affliction
into
gold
.
If
he
gives
quietness
,
nothing
can
give
trouble
,
Iob
34.29
.
and
if
he
keep
back
his
grace
and
favour
,
nothing
can
give
peace
;
neither
wealth
,
nor
honours
,
nor
pleasures
,
nor
Crowns
nor
all
the
world
,
with
the
fulness
,
or
rather
the
emptiness
thereof
,
nor
can
doe
us
any
good
at
all
.
Any
thing
which
wil
consist
with
the
reign
of
lust
,
with
the
guilt
of
sin
,
with
the
curse
of
the
Law
,
with
the
wrath
of
God
,
with
horrors
of
conscience
,
and
with
the
damnation
of
Hel
,
is
too
base
to
the
called
the
good
of
man
.
To
doe
judgment
,
to
●●ve
mercy
,
and
walk
humbly
with
God
,
this
is
bonum
hominis
,
the
good
of
man
,
Mich.
6.8
.
to
fear
God
,
to
keep
his
Commandements
,
this
is
totum
hominis
,
the
whole
end
,
and
happiness
of
man
,
Eccles.
12.13
.
O
then
get
Remission
and
Removal
of
sin
,
get
this
bonum
hominis
,
the
oyl
of
grace
in
your
Lamps
,
the
peace
of
God
in
your
hearts
,
the
streams
of
the
Rivers
of
God
in
your
consciences
,
and
then
,
though
the
earth
be
moved
,
and
the
mountains
shake
,
and
the
waters
roar
,
what
ever
distractions
,
what
ever
desolations
happen
,
Impavidum
ferient
ruinae
:
thou
shalt
find
a
Chamber
in
Gods
providence
,
a
refuge
in
his
promises
,
a
Pavilion
in
the
secret
of
his
presence
to
protect
and
to
comfort
thee
above
them
all
.
THE
SECOND
SERMON
Upon
HOSEAH
.
Ch.
14.
Ver.
2.
Hos.
14.2.3
.
—
So
will
we
render
the
Calves
of
our
lips
.
3
Asshur
shall
not
save
us
,
we
will
not
ride
upon
horses
,
neither
wil
we
say
to
the
work
of
our
hands
,
ye
are
our
gods
,
&c.
IN
the
whole
Context
we
have
before
observed
two
general
parts
.
Israels
prayer
,
and
Israels
promise
.
The
Prayer
we
have
handled
,
and
do
now
proceed
unto
the
promise
,
wherein
are
two
things
to
be
considered
.
1.
The
Covenant
self
.
2.
The
ground
upon
which
they
make
it
,
Gods
mercy
to
the
fatherless
.
First
then
of
the
Covenant
,
wherein
they
promise
two
things
,
1.
Thanksgiving
for
Gods
hearing
and
Answering
of
their
prayers
.
2.
A
special
care
for
Amendment
of
their
lives
.
[
](A57143-e18500-b)a
a
Pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
legisse
videntur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
We
wil
render
the
a
Calves
of
our
lips
]
The
Apostle
out
of
the
Septuagint
reades
it
,
The
a
fruit
of
our
lips
.
Hebr.
13.15
.
It
is
the
use
of
the
Scripture
to
describe
spiritual
duties
by
expressions
drawn
from
Ceremonies
and
usages
under
the
Law
,
as
Repentance
is
called
washing
,
Isa.
1.16
.
and
prayer
,
incense
.
Psal.
141.2
.
Rev.
5.8
.
and
the
[
](A57143-e18630-b)b
b
Rev.
3.18.7.14
.
Psal.
32.9
.
Exod
28.2
.
Zach.
3.4
.
Psal.
45.8
.
rigteousness
of
Saints
,
fine
linen
(
being
an
allusion
to
the
garments
of
the
Priests
)
Rev.
19.8
.
and
[
](A57143-e18670-b)c
c
Vid.
Reynolds
Conference
with
Hart.
cap.
8.
Divis.
4.
&
Aquin.
in
Heb.
13.10
.
Ha●emus
altare
corpus
viz.
Christi
.
Hesych
in
Levit.
li.
1.
cap.
4.
Christ
an
Altar
,
whereby
both
our
persons
,
and
services
are
sanctified
,
and
accepted
.
Heb.
13.10
.
Rom.
12.1
.
1
Pet.
2.5
.
Isa.
56.7
.
Thus
here
,
the
spiritual
sacrifices
of
praise
are
called
Calves
,
to
shew
the
end
of
all
sacrifices
which
were
[
](A57143-e18860-b)d
d
Vid.
Tertul.
contr.
Iudaeos
.
cap.
5.6
.
&
de
oratione
cap.
1.
Aug.
de
civ
.
Dei
lib.
10.
cap.
5.
&
Epist.
49.
ordained
for
the
stirring
up
of
spiritual
affections
,
and
praises
unto
God
,
and
also
to
intimate
the
vanity
of
Ceremonial
without
Real
services
.
The
beast
on
the
Altar
was
but
a
Carnal
,
but
the
faith
of
the
heart
,
and
the
confession
of
the
mouth
was
a
Reasonable
sacrifice
.
No
point
more
insisted
on
in
the
Prophets
then
this
.
Isa.
1.15
.
Mich.
6.6
,
7
,
8.
Amos
4.4
,
5.5.2.1
.
Psalm
50.13.15.69.30
,
31.
&c.
They
had
idolatrously
dishonoured
God
with
their
Calves
of
Dan
and
Bethel
,
and
they
had
carnally
and
superstitiously
placed
all
worship
and
holiness
in
the
Calves
of
the
Altar
:
but
now
they
resolve
to
worship
God
neither
politickly
,
after
humane
inventions
,
nor
perfunctorily
,
with
meer
outward
ceremonies
,
but
spiritually
,
and
from
inward
affections
.
For
the
lips
are
moved
by
the
heart
.
Now
Thanksgiving
is
further
called
the
Calves
or
sacrifices
of
the
lips
,
to
intimate
,
that
after
all
Gods
rich
mercies
upon
us
,
in
pardoning
our
sins
,
and
in
multiplying
his
grace
,
and
spiritual
comforts
upon
us
,
we
,
like
Beggars
,
have
nothing
to
return
but
the
bare
acknowledgments
and
praises
of
our
lips
,
words
for
wonders
:
And
those
words
too
his
own
gifts
,
we
cannot
render
them
to
him
,
before
we
have
received
them
from
him
.
Psal.
116.12
,
13.
Matth.
12.34
.
1
Chron.
29.16
.
Asshur
shall
not
save
us
]
Unto
the
general
confession
of
sin
intimated
in
those
words
,
Sect.
2.
Take
away
All
Iniquity
,
here
is
added
a
particular
detestation
of
their
special
sins
,
with
a
Covenant
to
forsake
them
,
lest
waxing
wanton
with
pardon
and
grace
,
they
should
relapse
into
them
again
.
The
sum
is
to
confess
the
vanity
of
carnal
confidence
,
betaking
it self
to
the
aid
of
men
,
to
the
strength
of
horses
,
to
the
superstition
of
Idols
for
safety
and
deliverance
.
All
which
they
are
now
at
last
by
their
experience
,
and
by
their
Repentance
taught
to
abandon
,
as
things
which
indeed
cannot
,
and
therefore
they
are
resolved
shall
not
save
them
.
By
the
Assyrian
is
here
intimated
All
Humane
succour
procured
by
sinful
correspondence
,
by
a
Synecdoche
of
the
part
for
the
whole
.
But
he
is
particularly
mentioned
,
1.
Because
he
was
the
chiefe
Monarch
of
the
world
,
to
shew
,
that
the
greatest
worldly
succours
are
vain
,
when
they
are
relied
up
on
without
,
or
against
God
.
2.
Because
the
Scripture
takes
notice
often
of
it
as
their
particular
sin
,
the
sending
unto
,
relying
upon
,
and
paying
tribute
unto
him
for
aid
and
assistance
.
Hos.
5.13.7
,
11
,
12.
2
Reg.
15.19
,
20.
3.
Because
instead
of
helping
,
he
did
greatly
afflict
them
.
Their
flying
to
him
was
like
a
birds
flying
into
a
snare
,
or
a
fishes
avoiding
the
pole
wherewith
the
water
is
troubled
,
by
swimming
into
the
net
.
2
Reg.
15.29
.
Hos.
13.4
.
By
Horses
we
are
to
understand
the
military
preparations
and
provisions
which
they
made
for
themselves
,
both
at
home
,
and
from
Aegypt
,
2
Chro.
1.16
.
Isa.
31.1
.
By
the
work
of
their
Hands
are
meant
their
Idols
which
were
beholding
to
their
hands
for
any
shape
or
beauty
that
was
in
them
.
The
same
hands
which
formed
them
,
were
afterwards
lifted
up
in
worship
unto
them
,
Isa.
44.10.17.46.6
,
7
,
8.
Ier.
10.3.15.6.20
.
Act.
19.26
.
Time
was
when
we
said
these
are
our
Gods
which
brought
us
up
out
of
Egypt
,
Exod.
32.4
.
1
Kings
12.28
.
but
now
we
will
not
say
so
any
more
,
for
how
can
a
man
be
the
maker
of
his
Maker
?
For
in
thee
the
fatherlesse
findeth
mercy
.
]
This
is
the
ground
of
their
petition
for
pardon
and
grace
,
and
of
their
promise
of
praises
and
Amendment
,
Gods
mercy
in
hearing
the
prayers
,
and
in
enabling
the
performances
of
his
people
.
It
is
a
Metaphor
drawne
form
orphanes
in
their
minoritie
,
who
are
1
Destitute
of
wisdome
and
abilities
to
helpe
themselves
.
2
Exposed
to
violence
and
injuries
.
Orphano
trophi
sunt
qui
pare
tibus
atque
sunstantiis
d●●tit●tos
minores
sustentant
&
educant
velut
aff●●ctione
patern
.
Cod.
de
Episa
,
&
Cleric
.
l.
1
▪
c.
Tit.
3.
●eg
.
32
&
35
3
Committed
for
that
reason
to
the
care
of
Tutors
and
Guardians
to
governe
and
protect
them
.
The
Church
here
acknowledgeth
her self
an
out-cast
,
destitude
of
all
wisdome
and
strength
within
,
of
all
succour
and
support
from
without
,
and
therefore
betaketh
her selfe
solely
unto
Gods
tuition
,
whose
mercy
can
and
useth
to
helpe
when
all
other
helpe
fails
.
This
is
the
last
Link
of
that
golden
Chain
of
Repentance
made
up
of
these
gradations
.
1
An
humble
Addresse
unto
God
.
2
A
penitent
confession
of
sin
.
3
An
earnest
petition
against
it
.
4
An
imploring
of
grace
and
favour
.
5
Thanksgiving
for
so
great
benefits
.
6
A
Covenant
of
new
obedience
,
and
lastly
,
a
confidence
and
quiet
repose
in
God
.
Sect.
3.
Let
us
now
consider
what
usefull
observations
the
words
thus
opened
will
afford
unto
us
.
And
one
main
point
may
be
collected
from
the
generall
scope
of
the
place
.
We
see
after
they
have
petitioned
for
pardon
and
grace
,
they
then
restipulate
and
undertake
to
performe
duties
of
thankfullnesse
and
obedience
.
True
penitents
in
their
conversion
from
sin
,
and
humiliation
for
it
,
do
not
onely
pray
unto
God
for
mercy
,
but
doe
further
Covenant
to
expresse
the
fruits
of
those
mercies
in
a
thankfull
and
obedient
conversation
.
When
first
we
are
admitted
into
the
familie
and
houshold
of
God
,
we
enter
into
a
Covenant
.
Therefore
Circumcision
,
whereby
the
children
of
the
Jews
were
first
sealed
and
separated
for
God
,
is
caled
His
Covenant
,
Gen.
17.13
.
because
therein
God
did
covenant
to
own
them
,
and
they
did
in
the
figure
covenant
to
mortifie
lust
,
and
to
serve
him
,
without
which
they
were
in
his
fight
but
uncircumcised
still
.
[
](A57143-e19900-b)a
a
Visitabo
super
omne●
populos
incircumcisos
.
Versio
Chald.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Septuag.
I
will
punish
saith
the
Lord
all
those
that
are
circumcised
in
uncircumcision
(
so
the
originall
runs
,
Ier.
9.25
.
)
and
the
Nations
there
mentioned
with
Iudah
,
who
are
said
to
be
uncircumcised
,
did
yet
[
](A57143-e19970-b)*
*
Herodot
.
l.
2.
Ar●apanus
apud
Euseb.
de
praeparat
.
Evang.
l.
9.
c.
27.
Orig.
in
Rom.
l.
2.
cap.
2.
Cyprian
de
ratione
Circumcis
.
Clem.
Alex.
Strom.
l.
1.
Pierii
Hieroglyph
.
li.
6.
Pe●er
.
in
Gen.
17.13
.
Valles
.
de
Sacra
philosophia
.
use
circumcision
as
the
Learned
have
observed
,
but
being
out
of
covenant
with
God
it
is
accounted
to
them
as
uncircumcision
,
and
so
was
that
of
the
Jews
too
when
they
did
break
Covenant
with
God
.
Rom.
2.28.29
.
Act.
7.51
.
And
as
the
Gentiles
being
converted
are
called
Iews
,
and
said
to
be
born
in
Sion
,
Gal.
6.16
.
1
Cor.
12.2
.
Psal.
87.4
,
5·
So
the
Iewes
living
impenitently
are
called
[
](A57143-e20100-b)*
*
Cameron
.
de
Eccles.
pa.
34.
Nec
hoc
novum
Scripturis
sigrate
u●i
translatione
nominum
,
ex
comparatione
criminum
,
&c.
Tertul.
contr.
Judaeos
c.
8.
&
cont.
Marcion
.
li.
3.
c.
8.
Deodati
.
Heinsius
.
Gentiles
,
Cananites
,
Amorites
,
Hittites
,
Ethiopians
,
Sodomites
.
Ezek.
16.3
.
Hos.
12.7
.
Amos
9.7
.
Isa.
1.10
.
In
like
manner
Baptisme
among
Christians
is
called
by
the
Apostle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Learned
interpret
the
Answer
or
Covenant
of
keeping
a
good
conscience
towards
God
.
1
Pet.
3.21
.
the
word
signifieth
a
Question
or
Interrogation
,
which
some
would
have
to
be
the
consciences
making
interpellation
for
it self
to
God
;
others
to
be
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
examining
of
a
mans
selfe
,
like
that
before
the
Lords
Supper
,
1
Corinth
.
11.28
.
I
rather
take
it
as
an
Allusion
to
the
manner
of
Iohns
Baptisme
,
wherein
the
people
first
confessed
,
and
consequently
renounced
sinne
,
and
being
taken
into
Christs
service
,
or
into
that
Kingdome
of
God
which
was
at
hand
,
did
enquire
after
the
work
which
they
were
to
doe
.
And
we
finde
the
same
word
in
Luke
,
cap.
3.10
.
which
the
Apostle
Peter
useth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
people
asked
him
saying
,
what
shall
we
do
?
whereby
is
intimated
,
An
engaging
of
themselves
by
a
solemne
promise
and
undertaking
,
to
the
practise
of
that
Repentance
unto
which
Iohn
baptized
them
.
[
](A57143-e20360-b)*
*
Aug.
lib.
de
fide
&
operibus
c.
9.
Tertul.
ad
martyres
,
c.
2.
&
3.
&
de
coron.
Milit.
ca.
3.
&
13.
de
Habitu
.
mulieb
.
c.
2
de
spectacul
.
ca.
24.
&
lib.
de
Idolatria
.
Apol·
c.
38.
Interrogatio
legitima
&
Ecclesiastica
.
Firmilian.
apud
Cyprian
.
ep.
75.
&
ib.
ep.
70.
&
76.
Salvian
.
li●
6.
cod
.
de
Episcop.
Audient
.
l.
34.
Sect.
1.
Vid.
Danaeum
in
Aug.
Enchirid.
cap.
42.
&
Brisson
.
L.
Dominic
.
de
spectac
.
Joseph
.
vicecomit
.
de
Antiquit.
Baptis
.
li.
2.
Gatak
.
of
Lots
.
p.
319.
Espen
.
in
Tit.
digres.
9.
Verbis
obligatio
contrahitur
ex
interrogatione
&
responsu
.
ff.
de
obligationibus
&
Action
.
L.
1.
Sect.
7.
&
de
verborum
obligat
.
L.
5.
Sect.
1.
Whence
arose
that
grave
forme
of
the
Ancient
Churches
,
wherein
Questions
were
proposed
to
the
person
baptized
touching
his
faith
,
and
Repentance
,
Renouncing
the
world
,
the
flesh
,
and
the
devill
,
with
a
solemne
Answer
and
stipulation
obliging
thereunto
.
Which
custome
seems
to
have
been
derived
from
the
practice
used
in
the
Apostles
time
,
wherein
profession
of
faith
,
unfained
,
and
sincere
Repentance
was
made
before
Baptisme
.
Act.
2.38.8.37.163.3.19.4
.
This
is
the
first
dedicating
of
ou●
selves
,
and
entring
into
a
covenant
with
God
,
which
we
may
call
in
the
Prophets
expression
,
the
subscribing
,
or
giving
a
mans
name
to
God
.
Isa.
44.5
.
Now
the
Covenant
between
us
and
God
being
perpetuall
,
a
[
](A57143-e20520-b)*
*
De
pacto
Salis
,
vid.
Paul
.
Fagi
.
in
Levit.
2.
&
Pererium
in
Gen.
19.16.17.26
.
Stuck
.
Antiquit.
Con.
viv
.
l.
1.
c.
30.
Sal
duraturae
amicitiae
symbolum
.
Pierius
lib.
31.
Covenant
of
salt
,
Ier.
32.40
.
2
Chron.
13.5
.
As
we
are
to
begin
it
in
our
Baptisme
,
so
we
are
to
continue
it
to
our
lives
end
,
and
upon
all
fit
occasions
to
repeat
,
and
renew
it
for
our
further
quickning
and
remembrancing
unto
duties
.
So
did
David
,
Psal.
119.106
.
so
Iacob
,
Gen.
28.20
,
21
,
22.
so
Asa
and
the
people
in
his
time
,
2
Chron.
15.12.15
.
so
Hezekiah
,
2
Chron.
29.10.30.5.23
.
so
Iosiah
,
2
Chron.
34.31
,
32.
so
Ezra
,
and
Nehemiah
,
Ezra
.
10.3
.
Nehem.
9.38
.
§.
4.
The
Reasons
enforcing
this
duty
may
be
drawn
from
severall
considerations
.
1.
From
God
in
Christ
,
where
two
strong
obligations
occurre
,
namely
,
the
consideration
of
his
dealing
with
us
,
and
of
our
Relation
unto
him
.
For
the
former
,
He
is
pleased
not
onely
to
enter
into
Covenant
with
us
,
but
to
binde
himselfe
to
the
performance
of
what
he
promiseth
.
Though
what
ever
he
bestow
upon
us
in
all
matter
of
meere
,
and
most
free
grace
,
wherein
he
is
no
debtor
to
us
at
all
,
yet
he
is
pleased
to
binde
himselfe
unto
Acts
of
Grace
.
Men
love
to
have
all
their
works
of
favour
free
,
and
to
reserve
to
themselves
a
power
of
alteration
or
revocation
,
as
themselves
shall
please
.
But
God
is
pleased
that
his
gifts
should
take
upon
them
in
some
sense
the
[
](A57143-e20790-b)a
a
Dignaris
eis
quibus
omnia
debita
dimittis
,
etiam
pro●issionibus
tuis
debitor
fieri
.
Aug.
Conf.
l.
5.
c.
9.
Non
ei
aliquid
dedimus
,
&
tenemus
debitorem
.
Vnde
debitorem
?
quia
promissor
est
.
non
dicimus
Deo
,
Domine
redde
quod
accepisti
,
sed
redde
quod
promisisti
,
Aug.
in
Psal.
32.
Cum
promissum
Dei
redditur
Iustitia
Dei
dicitur
.
Iustitia
enim
Dei
est
quia
redditum
est
quod
promissū
est
,
Ambros.
in
Rom.
●
.
Iustū
est
ut
reddat
quod
debet
.
Debet
autem
quod
pollicitus
est
.
〈◊〉
hac
est
Iustitia
de
qua
praesumit
Apostolus
promissio
D●i
,
Bern.
de
grat
.
&
lib.
Arbit
.
Licet
Deus
debi●um
alicui
det
,
non
tamen
est
ipse
debitor
,
quia
ipse
ad
alia
non
ordinatur
,
sed
potius
alia
ad
ipsum
,
&
ideo
justitia
quandoque
dicitur
in
Deo
Condecentia
suae
bonitatis
,
Aquin.
part
.
1.
qu.
21.
art.
1.
Nulla
alia
in
Deo
●ustitia
nisi
ad
se
quasi
ad
alterum
,
ut
sibi
ipsi
debitum
reddat
secundum
condecenc●a●
b●nitatis
,
&
●e●●ibidinem
voluntatis
suae
,
Scotus
4.
dist.
46.
qu.
1.
condition
of
Debts
,
and
although
he
can
owe
nothing
to
the
creature
(
Rom.
11.35
.
Iob
22.3.35.7.8
.
)
yet
he
is
contented
to
be
a
debtor
to
his
own
promise
,
and
having
at
first
in
mercie
made
it
,
his
truth
is
after
engaged
to
the
performance
of
it
.
Mic.
7.20
.
Again
,
His
word
is
established
in
heaven
,
with
him
there
is
no
variablenes
,
nor
shadow
of
change
,
his
promises
are
not
yea
and
nay
,
but
in
Christ
Amen
.
2
Cor.
1.20
.
if
he
speak
a
thing
it
shall
not
fa●le
.
Iosh.
21.45
.
He
spake
and
the
world
was
made
,
His
word
alone
is
a
foundation
and
bottome
to
the
Being
of
all
his
Creatures
:
And
yet
,
notwithstanding
the
immutable
certaintie
of
his
promises
,
when
they
are
first
uttered
,
for
our
sakes
he
is
pleased
to
binde
himselfe
by
further
ties
.
Free
mercie
secured
by
a
Covenant
,
and
a
[
](A57143-e21060-b)b
b
Quid
est
Dei
veri
veracisque
Iuratio
nisi
promissi
confirmatio
,
&
infidelium
quaedam
increpatio
?
Aug.
de
Civ
.
Dei
,
lib.
16.
cap.
32.
firme
covenant
secured
by
an
Oath
.
Deat
.
7.12
.
Luke
1.72
,
73.
Heb.
6.17
,
18.
that
we
,
who
like
Gedeon
,
are
apt
to
call
for
signe
upon
signe
,
and
to
stagger
and
be
disheartened
,
if
we
have
not
double
securitie
from
God
,
we
whose
doubting
cals
for
promise
upon
promise
,
as
our
Ignorance
doth
for
precept
upon
precept
,
may
by
two
immutable
things
,
wherein
it
is
impossible
for
God
to
lie
,
have
strong
consolation
.
Now
if
God
,
whose
gifts
are
free
,
binde
himselfe
to
bestow
them
by
his
promise
:
If
God
,
whose
promises
are
sure
,
binde
himselfe
to
perform
them
by
his
oath
:
How
much
more
are
we
bound
to
tye
our selves
by
covenant
unto
God
,
to
doe
those
things
which
are
our
dutie
to
do
,
unto
the
doing
whereof
we
have
such
infirme
principles
as
are
a
mutable
will
,
and
an
unstedfast
heart
.
For
the
latter
,
our
relation
unto
him
,
we
are
His
,
not
onely
by
a
propertie
founded
in
his
soveraigne
power
and
dominion
over
us
,
as
our
Maker
,
Lord
,
and
Saviour
.
Psal.
100.3
.
1
Cor.
6.19.20
.
but
by
a
propertie
growing
out
of
our
own
voluntary
consent
,
whereby
we
surrender
,
and
yeeld
,
and
give
up
our selves
unto
God
.
Rom.
6.19
.
2
Cor.
8.5
.
we
are
not
onely
his
people
,
but
his
willing
people
,
by
the
intervention
of
our
own
consent
.
Emittere
manum
est
cautionem
sive
chirographum
dare
.
ff.
de
probat
.
&
praesumpt
.
I
▪
15.
Iunge
ergo
manus
,
&
concipe
foedus
.
Statius
.
Heus
ubi
pacta
fides
,
commissaque
dextera
dextrae
.
Ovid.
Justitian
.
Institut.
de
verbo●ū
obligat
.
Sect.
1.
I.
3.
ff.
de
obligat
.
&
Action
.
Sect.
2.
Psal.
110.3
.
We
give
him
our
hand
(
as
the
expression
is
,
2
Chron.
30.8
.
)
which
is
an
allusion
to
the
manner
of
Covenants
or
engagements
.
Prov.
6.1.17
,
18.
Ezek.
17.18
.
We
offer
up
our selves
as
a
free
oblation
,
Rom.
15
,
16.
and
are
thereupon
called
a
kind
of
first
fruits
.
Iam.
1.18
.
We
are
His
,
as
the
wife
is
her
Husbands
.
Hos.
2.19
.
Ezek.
16.8
.
Now
such
an
interest
as
this
ever
presupposeth
a
contract
.
As
in
ancient
forms
of
stipulation
there
was
Asking
and
Answering
.
Spondes
?
Spondeo
.
Promittis
?
Promitto
.
Dabis
?
Dabo
.
As
in
contract
of
Marriage
the
mutuall
consent
is
asked
and
given
,
Gen.
24.58
.
so
it
is
here
between
God
and
the
soul
,
the
covenant
is
mutuall
,
Gen.
17.2
.
He
promiseth
mercie
,
to
be
our
exceeding
great
reward
,
and
we
promise
obedience
,
to
be
his
willing
people
,
and
usually
according
as
is
the
proportion
of
strength
in
our
faith
to
beleeve
Gods
promises
of
mercy
to
us
,
such
is
also
the
proportion
of
care
in
our
obedience
to
perform
our
promises
of
duty
unto
him
.
II.
From
our selves
.
Sect.
5.
And
here
Covenants
are
needfull
in
two
respects
.
1.
In
regard
of
the
falsenes
,
and
deceitfulnes
of
our
corrupt
hearts
in
all
spirituall
duties
.
The
more
cunning
a
Sophister
is
to
evade
an
argument
,
the
more
close
and
pressing
we
frame
it
.
The
more
vigilant
a
prisoner
to
make
an
escape
,
the
stronger
guard
we
keep
upon
him
.
Our
hearts
are
exceeding
apt
to
be
false
with
God
.
One
while
they
melt
into
promises
and
Resolutions
of
obedience
,
as
Pharaoh
,
and
Israel
did
,
Inversá
occasione
ebullire
saniem
quae
latebat
in
ulcere
,
&
excisam
non
extirpatam
arborem
in
sylvam
pullulare
videas
densiorem
.
Bern.
Serm.
2.
in
Assum
.
Mariae
:
Psal.
78.34.37
.
and
presently
forget
,
and
harden
again
.
Lots
wife
goes
out
of
Sodome
for
fear
of
the
judgements
,
but
quickly
looks
back
again
,
out
of
love
to
the
place
,
or
some
other
curiosity
and
distemper
of
minde
.
Saul
relents
towards
David
,
and
quickly
after
persecutes
him
again
.
1
Sam.
24.17.19
.
This
is
the
true
picture
of
mans
Heart
,
under
a
strong
conviction
,
or
in
a
pang
of
devotion
,
or
in
time
either
of
sicknesse
,
or
some
pressing
affliction
,
on
the
Rack
,
in
the
furnace
,
under
the
r●d
,
nothing
then
but
vows
of
better
obedience
;
all
which
doe
oftentimes
dry
sudenly
away
like
a
morning
dew
,
and
whither
away
like
Ionahs
gourd
.
Therefore
both
to
accknowledge
,
and
prevent
this
miserable
perfideousnesse
of
such
Revolting
Hearts
;
it
is
very
needfull
to
binde
them
unto
God
with
renewed
Covenants
,
and
since
they
are
so
apt
with
Ionah
to
runne
away
and
start
aside
,
to
neglect
Nineveh
and
to
flee
to
Tarssish
,
necessary
it
is
to
find
them
out
and
to
bring
them
home
,
and
as
David
did
,
Psal.
57.7
.
to
fix
and
fasten
them
to
their
businesse
,
that
they
may
not
runne
away
any
more
.
2.
In
regard
of
the
naturall
sluggishnesse
which
is
in
us
unto
dutie
.
We
are
apt
to
faint
and
be
weary
when
we
meet
with
any
unexpected
difficulties
in
Gods
service
,
to
esteeme
the
wildernesse
as
bad
as
Egypt
,
to
sit
downe
as
Hagar
did
,
and
cry
,
to
think
that
half
way
to
heaven
is
farre
enough
,
and
Almost
a
Christian
,
progresse
enough
,
that
baking
on
one
side
will
make
the
cake
good
enough
,
that
God
will
accept
of
bankrupt-payment
,
a
noble
in
the
pound
,
part
of
our
hearts
and
duties
for
all
.
Masora
sepes
legi
:
Decimae
divitiis
:
vo●a
sanctimoniae
;
silentium
sapientiae
,
Pirke
Aboth
.
We
must
sometimes
venture
to
leap
the
hedge
,
for
there
is
a
Lion
in
the
way
.
Now
to
correct
this
Torpor
,
this
Acedia
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Apostles
calls
it
.
1
Thess.
5.14
.
this
pusilanimitie
,
and
faint-heartednesse
in
Gods
service
,
we
must
bind
them
on
our selves
with
renewed
Covenants
,
and
put
to
the
more
strength
because
of
the
bluntnesse
of
the
Iron
.
Eccles.
10.10
.
A
Covenant
doth
as
it
were
twist
the
cords
of
the
Law
,
and
double
the
precept
upon
the
soul.
When
it
is
onely
a
precept
,
then
God
alone
commands
it
,
but
when
I
have
made
it
a
promise
,
then
I
command
it
and
bind
it
upon
my self
.
The
more
feeble
our
hands
and
knees
are
,
the
more
care
we
should
have
to
bind
and
strengthen
them
,
that
we
may
lift
them
up
speedily
,
&
keep
them
straight
.
Hebr.
12.12
,
13.
and
the
way
hereunto
is
to
come
to
Davids
resolution
,
I
have
purposed
that
my
mouth
shall
not
transgresse
.
Psal.
17.3
.
Emptie
velleities
,
wishings
,
and
wouldings
will
not
keep
weak
faculties
together
.
Broken
bones
must
have
strong
bands
to
close
them
fast
again
.
A
crazie
piece
of
building
,
must
be
cramped
with
Iron
barres
to
keep
it
from
tottering
.
So
if
we
would
indeed
cleave
to
the
Lord
,
we
must
bring
purposes
of
Heart
,
and
strong
resolutions
to
enable
us
thereunto
.
Act.
11.23
.
Cleaving
will
call
for
swearing
.
Deut.
10.20
.
As
it
should
be
our
prayer
,
so
also
our
purpose
,
to
have
hearts
united
to
fear
Gods
Name
.
Psal.
86.11
.
whence
the
phrases
of
preparing
,
fixing
,
confirming
,
establishing
,
rooting
,
grounding
,
and
other
like
,
so
frequently
occurring
in
the
Scripture
.
2
Chron.
30.19
1
Chron.
29.18
.
Eph.
3.17
.
Heb.
13.9
.
Iam.
5.8
.
III.
From
our
Brethren
,
Sect.
6.
that
by
an
holy
Association
and
spirituall
confederacy
in
heavenly
resolutions
,
every
mans
example
may
quicken
his
brother
,
and
so
duties
be
performed
with
more
vigour
and
fervencie
,
and
return
with
the
greater
blessings
.
If
fire
be
in
an
whole
pile
of
wood
,
every
stick
will
burn
the
brighter
,
the
greenest
wood
that
is
will
take
fire
in
so
generall
a
flame
.
Men
usually
have
more
courage
in
the
body
of
an
Armie
,
where
concurrent
shoutings
and
encouragements
do
as
it
were
infuse
mutuall
spirits
into
one
another
,
then
when
they
are
alone
by
themselves
.
David
rejoyced
in
but
recounting
the
companies
and
armies
of
Gods
people
when
they
went
up
to
Jerusalem
in
their
solemne
feasts
.
Psal.
84.7
.
And
therefore
most
Covenants
in
Scripture
were
generall
,
and
publick
,
solemnly
entred
into
by
a
great
body
of
people
,
as
that
of
Asa
,
Iosiah
,
and
Nehemiah
,
the
forwardnesse
of
every
man
whetting
the
face
of
his
neighbour
.
Prov.
27.17
.
IV.
From
the
multitudes
,
strength
,
vigilancie
,
malice
,
Sect.
7.
assiduous
attempts
of
all
our
spirituall
enemies
,
which
call
upon
us
for
the
stronger
and
more
united
Resolutions
.
For
common
adversaries
usually
gain
more
by
our
faintnesse
,
and
divisions
,
then
by
their
own
strength
[
](A57143-e22710-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dionys.
Halicarnass
l.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Polyb
l
6.
Vid.
Veget
de
re
Milit
lib
2.
Tertul.
de
Corona
mil.
c.
11.
L.
2.
ff
de
his
qui
notan●ur
infami●●ect
.
Miles
&
notas
Go●ho●tidi
in
L.
2.
ff
de
Veteranis
.
Lipsu
not
a●
li.
15.
Annal
Tacit
praemia
nunc
alia
atque
alla
emolumenta
notemus
Sacramentorum
.
Iuvenal
.
Satyr
.
16.
Lips
.
de
Milit.
R●m
.
lib.
1.
Dial.
6
.
Therefore
Souldiers
use
to
take
an
oath
of
fidelitie
towards
their
Countrey
,
and
service
.
And
[
](A57143-e22750-b)b
b
Liv
lib
35.
Appi●n
.
in
Iberico
&
Lybico
.
Pol.
b.
li
3.
Tertul
Apolog.
c●
.
8
Florus
lib.
4.
Hannibals
Father
made
him
take
a
solemn
oath
to
maintain
perpetuall
Hostility
with
Rome
.
Such
an
[
](A57143-e22780-b)c
c
Vid.
Tertul
de
Coron
Milit.
ca.
11.
Oath
have
all
Christs
Souldiers
taken
,
and
do
at
the
Lords
Supper
,
and
in
solemne
humiliations
,
virtually
renew
the
same
,
never
to
hold
intelligence
or
correspondence
with
any
of
his
enemies
.
The
first
thing
in
a
Christian
mans
Armor
mentioned
by
the
Apostle
,
Ephes.
6.14
.
is
the
[
](A57143-e22810-b)d
d
Cingere
est
militare
,
apud
Plaut.
omnes
qui
militant
c●●ctisunt
.
Servius
in
li
8
Enead
unde
Cingulum
marti
sacrum
test●
Homero
Iliad
2.
Et
stare
discinctum
erat
paenae
mili
atis
genus
●ue●on
in
〈◊〉
v●d
l.
2●
.
38
&
43.
ff
de
Testamento
militis
Suidae
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
un●●
dicitur
Deus
B●l●eum
regum
dissolvere
.
Iob
12.18
Vid
Stuck
.
Antiq.
co●viv
li.
2
c
19
&
Pined
in
Iob
12.18
.
Tolet.
Annot
62.
in
Luc.
12.
Girdle
,
that
which
binds
on
all
the
other
Armour
(
for
so
we
read
of
girding
on
Armor
,
Iudg.
18.11
.
1
King
.
20.11
.
)
and
that
there
,
is
Truth
.
Which
we
may
understand
either
doctrinally
,
for
stedfastnesse
and
stability
of
judgement
in
the
doctrine
of
Christ
which
we
professe
,
not
being
carried
about
with
every
wind
of
doctrine
,
but
holding
fast
the
form
of
sound
words
,
knowing
whom
we
beleeve
,
and
having
certainty
of
the
things
wherein
we
have
been
instructed
,
(
Ephes.
4.14
.
2
Tim.
1.12
,
13.
Luk.
1.4
.
)
or
else
Morally
and
practically
,
for
stedfastnesse
of
Heart
in
the
faithfull
discharge
of
those
promises
which
we
have
made
unto
God
,
(
for
so
faithfulnes
is
compared
to
a
Girdle
,
Isa.
11.5
.
)
whereby
we
are
preserved
from
shrinking
and
tergiversation
,
in
times
of
triall
,
and
in
our
spirituall
warfare
.
And
this
faithfulnesse
the
more
it
is
in
solemne
Covenants
renewed
,
the
stronger
it
must
needs
be
,
and
the
better
able
to
bind
all
our
other
Arms
upon
us
.
Christs
enemies
will
enter
into
Covenants
,
and
combinations
against
him
,
and
his
Church
,
Psal.
2.1
,
2.64.5
,
6
.
83.5-8
Act.
23.12
.
Ier.
11.9
.
And
our
[
](A57143-e23040-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Dion
de
Catilina
,
li.
37.
Ita
se
ad
Romanae
sedis
obedientiam
obligant
Archi●piscopi
,
cum
pallium
acc●piunt
.
Decret.
Greg.
de
election
.
ca.
significa
&
ad
Confilii
Tridentini
doctrinam
Jesuitae
in
voto
professionis
.
Hospin
.
Hist
Iesuit
fol.
57.
&
Hubaldus
quidam
apud
Augustinum
juravit
se
nec
matri
n●c
fratribus
necessaria
subministraturum
.
C.
22
quaest.
4.
cap.
Inter
caetera
.
vid.
Euseb
Hist.
Eccles.
l.
6.
c.
8.
own
lusts
within
us
,
will
many
times
draw
from
us
oaths
and
obligations
to
the
fulfilling
of
them
,
and
make
them
Vincula
Iniquitatis
,
contrary
to
the
nature
of
an
oath
.
1
King
.
19.2
.
Mar.
6.23
.
How
much
more
careful
should
we
be
to
bind
our selves
unto
God
,
that
our
Resolutions
may
be
the
stronger
,
and
more
united
against
so
many
and
confederate
Enemies
?
This
point
serveth
,
Sect.
8.
1.
for
a
●ust
reproof
of
those
who
are
so
farre
from
entring
into
Covenant
with
God
,
that
indeed
they
make
Covenants
with
Satan
his
greatest
enemy
,
and
do
in
their
conversations
as
it
were
abuse
those
promises
,
and
blot
out
that
subscription
,
and
te●r
off
that
seal
of
solemne
profession
which
they
had
so
often
set
unto
the
Covenant
of
obedience
.
Such
as
those
in
the
Prophets
time
who
were
at
an
agreement
with
hell
and
the
grave
.
Isa.
28.15
.
Men
are
apt
to
think
that
none
but
witches
are
in
covenant
with
the
devill
,
because
such
are
in
the
Scripture
said
to
consult
with
familiar
spirits
.
Deut.
18.11
.
But
as
Samuel
said
to
Saul
,
Rebellion
is
as
witchcraft
.
1
Sam.
15.23
.
Every
stubborn
and
presumptuous
sinner
hath
so
much
of
witchcraft
in
him
,
as
to
hold
a
kind
of
spirituall
compact
with
the
devill
.
We
read
of
the
Serpent
and
his
seed
,
Gen.
3.15
.
of
the
Dragon
and
his
souldiers
,
Rev.
12.7
.
of
some
sinners
being
of
[
](A57143-e23330-b)*
*
A●terius
esse
non
possunt
●isi
diabol
.
quae
D●i
n●n
sunt
.
Tert.
de
Idol●l
.
cap.
18.
&
de
Habit
▪
mulieb
.
c.
8.
de
cultu
s●e
min.
cap.
5.
Ne●●o
i●
custra
host●um
transit
nisi
projectu
d●
mis
,
nisi
d●sti●utis
sig●●
&
Sacramentis
principis
sui
,
nisi
pactus
simul
perire
.
Tertul.
de
spectac
.
ca.
24.
the
devill
,
animated
by
his
principles
,
and
actuated
by
his
will
and
commands
,
1
Ioh.
3.8
.
2
Tim.
2.26
.
Satan
tempting
,
and
sinners
embracing
and
admitting
the
temptation
upon
the
inducements
suggested
,
hath
in
it
the
resemblance
of
a
covenant
or
compact
.
There
are
mutuall
agreements
and
promises
as
between
Master
and
Servant
,
one
requiring
work
to
be
done
,
and
the
other
expecting
wages
to
be
payed
for
the
doing
of
it
.
As
in
buying
and
selling
one
bargains
to
have
a
commodity
,
and
the
other
to
have
a
price
valuable
for
it
.
Thus
we
read
in
some
places
of
the
service
of
sin
,
Ioh.
8.34
.
Rom.
6.16
.
2
Pet.
2.19
.
and
in
others
of
the
wages
belonging
unto
that
service
.
Heb.
11.25
.
2
Pet.
2.15
.
Iud.
v.
11·
and
elsewhere
of
the
Covenant
▪
bargain
and
sale
for
the
mutuall
securing
of
the
service
,
and
of
the
wages
▪
1
Reg.
21.
●5
.
Wicked
men
sell
themselves
,
chaffer
and
grant
away
their
time
,
and
strength
,
and
wit
,
and
abilities
,
to
be
at
the
will
and
disposall
of
Satan
,
for
such
profits
,
Mane
p●ger
ster●is
,
surge
,
inquit
avaritia
,
●●a
surge
,
negas
,
instat
surge
inquit
;
non
qu●o
,
surge
.
Pers.
Satyr
.
5.
pleasures
,
honors
,
advantages
,
as
are
laid
in
their
way
to
allure
them
,
and
thus
do
as
it
were
with
cords
bind
themselves
unto
sin
.
Prov.
5.22
.
Ahab
bought
Naboths
vineyard
of
the
devill
,
and
sold
himself
for
the
price
in
that
purchase
.
Balaam
against
the
light
of
his
own
conscience
,
and
the
many
discoveries
of
Gods
dislike
,
never
gives
over
his
endeavours
of
cursing
Gods
people
till
he
had
drawn
them
into
a
snare
by
the
Midianitish
woman
,
and
all
to
this
end
,
that
he
might
at
last
overtake
the
wages
of
iniquity
which
he
ran
so
greedily
after
.
Num●
.
22.
●5
:
●1
.
Numb
.
23.1.14.29
.
Numb
.
31.16
.
Mic.
6.5
.
Rev.
1.14
.
2
Pet.
2.15
.
Iesabel
binds
her self
by
an
oath
unto
murther
.
1
Kin.
19.2
.
Iudas
makes
a
bargain
for
his
Masters
blood
,
and
at
once
sels
a
soul
,
and
a
Saviour
,
for
so
base
a
price
as
thirtie
pieces
of
silver
.
Matth.
26.15
.
Profane
Esau
,
make
merchandize
of
his
bir●hright
,
(
whereunto
belonged
the
inheritance
,
or
double
portion
,
the
princely
power
,
and
the
office
of
priesthood
,
the
blessings
,
Vt
Lysimachu●
se
ob
f●●g●dae
p●t●m
hostibus
●edit
.
Plutar.
lib.
de
tuendà
sanitate
.
the
excellencie
,
and
the
government
.
Gen.
49.4
.
2
Chron.
●9
.
3
.
)
all
which
he
parts
with
for
one
morsel
of
meat
.
Heb
12.16
.
being
therein
a
type
of
all
those
profane
wretches
,
who
deride
the
wayes
of
godlinesse
,
and
promises
of
salvation
,
drowning
themselves
in
sensuall
delights
,
and
esteeming
Heaven
and
Hell
,
salvation
and
perdition
but
as
the
vain
notions
of
melancholie
men
;
having
no
other
God
but
their
belly
▪
or
their
gain
.
Phil.
3.19
.
1
Tim.
6.5
.
So
much
monstrous
wickednesse
is
there
in
the
hearts
of
men
,
that
they
adde
spurs
and
whips
unto
an
horse
which
of
himself
r●sheth
into
the
battell
:
when
the
tide
of
their
own
lusts
,
the
streame
and
current
of
their
own
head-strong
and
impetuous
affections
do
carry
them
too
swiftly
before
,
they
yet
hoise
up
sail
,
and
as
it
were
spread
open
their
hearts
to
the
winds
of
tempt●tion
,
precipitating
,
and
urging
on
their
naturall
lusts
by
voluntarie
engagements
;
tying
themselve
yet
faster
to
miserie
then
Adam
by
his
fall
had
●●ed
them
,
and
making
themselves
not
by
nature
onely
,
but
by
compact
the
children
of
wrath
.
One
makes
beforehand
a
bargain
for
drunkennesse
,
another
contrives
a
meeting
for
uncleannesse
,
a
third
enters
into
a
combination
for
robbery
and
cozenage
;
a
fourth
makes
an
oath
of
revenge
and
malice
,
like
Ananias
and
Saphira
,
they
agree
together
to
tempt
the
Spirit
of
the
Lord
.
Act.
5.9
.
Like
Sampsons
Foxes
,
joyn
together
with
firebrands
to
set
the
souls
of
one
another
on
fire
,
as
if
they
had
not
title
enough
to
Hell
,
except
they
bargained
for
it
anew
,
and
bound
themselves
as
it
were
by
solemne
obligations
not
to
part
with
it
again
.
O
that
every
presumptuous
sinner
who
thus
sels
himself
to
do
wickedly
,
would
s●riously
consider
those
sad
encumbrances
that
go
along
with
this
his
purchace
.
Those
who
would
have
estates
to
continue
in
such
or
such
a
succession
as
themselves
had
preintended
,
have
sometimes
charged
curses
and
execrations
upon
those
who
should
alienate
,
or
go
about
to
alter
the
property
and
condition
of
them
.
These
many
times
are
causlesse
curses
,
and
do
not
come
:
But
if
any
man
will
needs
make
bargains
with
Satan
,
and
be
buying
of
the
pleasures
of
sin
,
he
must
know
that
there
goes
a
curse
from
heaven
along
with
such
a
purchase
,
which
will
make
it
at
the
last
but
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
sweet
Bitter
,
like
Iohns
Roll
which
was
sweet
in
the
mouth
,
but
bitter
in
the
belly
;
like
Claudius
his
mushrome
pleasant
,
but
[
](A57143-e24290-b)a
a
Nemo
venenum
temperat
selle
&
elleboro
,
sed
conditis
pulmentis
,
&
b●ne
sa●oratis
,
&
plurimum
●ulcibus
id
mali
inj●cit
.
Tertul.
de
specta
.
c.
27.
Insusum
del●ctabili
cib●
bol●torum
v●n●num
.
Tacit.
Annal.
li.
12.
poison
,
that
will
blast
all
the
pleasures
of
sin
,
and
turn
all
the
wages
of
iniquity
in
[
](A57143-e24330-b)b
b
Vid.
A
Gell.
lib.
3.
ca.
9.
Omni●●ll●
se●
sorti●
,
seu
honesta
,
seu
sonora
,
seu
canora
,
seu
subtilia
pro●nde
habe
ac
si
still
cidia
mellis
de
●●batu●●u●o
ventuato
,
nec
●anti
gulam
sacias
voluptatis
quanti
peritu●um
.
Tertul.
Ibid.
Aurum
tholosanum
,
into
such
gold
as
ever
brought
destruction
to
the
owners
of
it
.
It
is
said
of
Cm
Seius
,
that
he
had
a
goodly
horse
which
had
all
the
perfections
that
could
be
named
for
stature
,
feature
,
colour
,
strength
,
limmes
,
comelinesse
belonging
to
a
horse
,
but
withall
this
miserie
ever
went
along
with
him
,
that
whosoever
became
owner
of
him
was
sure
to
die
an
unhappy
death
.
This
is
the
misery
that
alwayes
accompanies
the
bargain
of
sin
,
How
pleasant
,
how
profitable
,
how
advantageous
soever
it
may
seem
to
be
unto
flesh
and
blood
,
it
hath
alwayes
calamity
in
the
end
,
it
ever
expires
in
a
miserable
death
Honey
is
very
sweet
,
but
it
turns
into
the
bitterest
choler
.
The
valley
of
Sodom
was
one
of
the
most
delightfull
places
in
the
world
,
but
is
now
become
a
dead
and
a
standing
lake
.
Let
the
life
of
a
wicked
man
run
on
never
so
fluently
,
it
hath
a
mare
mortuum
at
the
dead
end
of
it
.
O
then
,
when
thou
art
making
a
Covenant
with
sin
,
say
to
thy
soul
as
Boaz
said
to
his
kinsman
Ruth
,
4.
●
,
5.
At
what
time
thou
buyest
it
,
thou
must
have
Ruth
the
Moabitesse
with
it
.
If
thou
wilt
have
the
pleasure●
,
the
rewards
,
the
wages
of
iniquitie
,
thou
must
also
have
the
curse
and
damnation
that
is
entaild
upon
it
;
and
let
thy
soul
answer
which
he
there
doth
,
No
,
I
may
not
do
it
,
I
shall
marre
and
spoil
a
better
Inheritance
.
II.
This
may
serve
for
an
Instruction
unto
us
touching
the
duties
of
solemne
Humiliation
and
Repentance
,
Sect.
9.
which
is
the
scope
of
the
Prophets
direction
in
this
place
.
We
must
not
think
we
have
done
enough
when
we
have
made
generall
Acknowledgements
and
confessions
of
sin
,
and
begg'd
pardon
and
grace
from
God
;
but
we
must
withall
further
binde
our selves
fast
unto
God
by
engagements
of
new
obedience
,
as
holy
men
in
the
Scripture
have
done
in
their
more
solemne
addresses
unto
God
.
Nehem.
9.38
.
Psal.
51.12
,
13
,
14
,
15.
for
without
amendment
of
life
prayers
are
but
howlings
and
abominations
.
Hose
.
7.14
.
Prov.
28.9
.
Quantum
a
praeceptis
tantum
ab
auribus
Dei
longe
sumus
.
Tertul.
de
orat
.
cap.
10.
No
obedience
,
no
audience
.
A
beast
will
roar
when
he
is
beaten
;
but
men
when
God
punisheth
should
not
onely
cry
,
but
covenant
.
Unto
the
performance
whereof
that
we
may
the
better
apply
our selves
,
Duorum
pluriumve
in
idem
placitum
consensus
.
Vlpian
.
L.
1.
ff.
de
pactis
unde
mutua
ex
f●le
data
&
accepta
oritur
obligatio
.
Voluntatis
est
suscipere
necessitatis
consummare
.
Paul
.
Leg
17.
ff.
Commodati
.
let
us
a
little
consider
the
nature
of
a
Religious
Covenant
.
A
Covenant
is
a
mutuall
stipulation
,
or
a
giving
and
receiving
of
faith
between
two
parties
,
whereby
they
do
unanimously
agree
in
one
inviolable
sentence
or
resolution
.
Such
a
covenant
there
is
between
God
and
true
beleevers
,
He
giving
himself
as
a
Reward
unto
them
,
and
they
giving
themselves
as
servants
unto
him
.
He
willing
and
requiring
the
service
,
and
they
●illing
and
consenting
to
the
Reward
;
He
promising
to
be
their
God
,
and
they
to
be
His
people
.
Heb.
8.10
.
A
notable
expression
of
with
joynt
and
mutuall
stipulation
we
have
,
Deut.
26.17
,
18.
Thou
hast
avouched
the
Lord
this
day
to
be
thy
God
,
and
to
walk
in
his
wayes
,
and
to
keep
his
statutes
and
his
commandments
,
and
his
judgements
,
and
to
hearken
unto
his
voice
:
and
the
Lord
hath
avouched
thee
this
day
to
be
his
peculiar
people
,
as
he
hath
promised
thee
,
and
that
thou
shouldest
keep
all
his
Commandments
.
And
to
make
thee
high
above
all
Nations
which
hee
hath
made
in
praise
,
and
in
name
,
and
in
honour
:
and
that
thou
mayest
be
an
holy
people
unto
the
Lord
thy
God
as
hee
hath
spoken
.
Where
wee
have
both
the
mutuall
expressions
of
intimate
relation
one
to
another
,
and
the
mutuall
engagements
unto
universall
obedience
on
the
one
side
,
and
unto
high
and
precious
benefits
on
the
other
,
growing
out
of
that
Relation
.
For
because
God
is
mine
,
I
am
bound
to
serve
him
:
and
because
I
am
his
,
He
hath
bound
himselfe
to
provide
for
me
.
We
are
not
now
to
consider
that
part
of
the
Covenant
which
standeth
in
Gods
promise
to
be
our
God
(
which
in
generall
importeth
thus
much
,
Gods
giving
himself
in
Christ
unto
us
,
and
together
with
Christ
,
All
other
goods
things
.
Benefits
relative
,
in
justification
from
sin
,
and
Adoption
unto
sons
.
Benefits
Habituall
,
A
new
nature
by
Regeneration
,
A
new
heart
and
life
by
sanctification
.
A
quiet
conscience
by
peace
and
comfort
.
Benefits
Temporall
,
in
the
promises
of
this
life
.
Benefits
eternall
,
in
the
glory
of
the
next
.
Thus
is
Christ
made
of
God
unto
us
,
wisdom
,
in
our
vocation
,
converting
us
unto
faith
in
him
.
Righteousnes
in
our
justification
,
reconciling
us
unto
his
Father
.
Sanctification
in
our
conformity
unto
him
in
grace
,
and
Redemption
from
all
evils
or
enemies
which
might
hate
us
here
,
and
unto
All
Glory
which
may
fill
and
everlastingly
satisfie
us
hereafter
.
1
Cor.
1.30
.
But
wee
are
now
to
consider
of
the
other
part
of
the
Covenant
which
concerneth
our
engagement
unto
God
,
wherein
we
promise
both
our selves
,
and
our
abilities
unto
him
,
to
be
His
people
,
and
to
do
him
service
.
The
materiall
cause
of
this
Covenant
is
whatsoever
may
be
promised
unto
God
,
Sect.
10.
and
that
is
first
our
persons
,
Secondly
our
service
.
Our
persons
.
We
are
thine
.
Isa.
63.19
.
Giving
our
own
selves
to
the
Lord
.
2
Cor.
8.5
.
[
](A57143-e25240-b)a
a
Servi
pro
nullis
haben●ur
.
L.
1.
F.
d●
Jure
de
liberandi
&
L.
32
de
Regulis
juris
.
Sunt
Res
Domini
,
&
quicquid
acquirunt
Domino
ac●uirunt
.
Instit.
lib.
1
Tit.
8
&
.
Leg.
1
de
●is
qui
sui
aut
alieni
Juris
sunt
.
ff.
Lib.
1
&
lib.
41.
c.
10.
Sect
1.
Nihil
suum
habere
possunt
Instit.
li.
2.
T.
9
non
debent
saluti
dominorum
suam
anteponere
.
D.
1.
Sect.
28.
ff.
de
Sepatusconsulto
Silaniano
.
Xerxis
servi
exo●tâ
tempestate
in
mare
desiliuni
ut
Demini
sui
salu●i
consulant
.
Heredot
.
lib.
8.
Socrati
cum
multa
multi
pro
suis
facultatibus
efferrent
.
Aes●hines
pauper
Auditor
,
nihil
inquit
dignum
te
quod
dare
tibi
possim
inve●io
,
&
hoc
uno
moch
pauperem
me
esse
sentio
.
Itaque
dono
tibi
quod
unum
habeo
,
Meipsum
,
He●
munus
rogo
quale●unqu●
est
boni
consulas
,
cogitesque
alios
cum
mulium
tibi
darent
,
plus
sidi
reliquisse
▪
Seneca
de
Benef
.
li.
1.
cap.
8.
not
esteeming
our selves
our
own
:
but
his
that
bough●
us
.
1
Cor.
6.19
.
and
being
willing
that
he
which
bought
us
,
should
have
the
property
in
us
,
and
the
possession
of
us
,
and
the
dominion
over
us
,
and
the
liberty
to
do
what
he
pleaseth
with
us
.
Being
contented
to
be
lost
to
our selves
,
that
wee
may
bee
found
in
him
.
Phil.
3.9
.
If
sin
or
Satan
call
for
our
tongue
,
or
heart
,
or
hand
,
or
eye
,
to
answer
,
these
are
not
mine
own
,
Christ
hath
bought
them
,
the
Lord
hath
set
them
apart
for
himselfe
.
Psal.
4.3
.
They
are
vessels
for
the
Masters
use
,
2
Tim.
2.21
.
I
am
but
the
steward
of
my self
,
and
may
not
dispose
of
my
Masters
goods
without
,
much
lesse
against
his
own
will
and
commands
.
Our
services
,
which
are
[
](A57143-e25470-b)b
b
Sunt
quadam
quae
etiam
non
volentes
debemus
:
quadā
etiam
quae
nisi
vo●erimus
non
debemus
,
sed
postquam
es
Deo
promillimu●
necessario
ea
reddere
constringimur
.
Aug.
matters
of
necessity
,
matters
of
Expediencie
,
and
matters
of
praise
.
All
which
may
be
made
the
materials
of
a
Covenant
.
1
Matter
of
Dutie
and
necessitie
.
As
David
by
an
oath
bindes
himselfe
to
keepe
Gods
righteous
judgements
.
Psal.
119.106
.
And
the
people
in
Nehemiah's
time
enter
into
a
curse
and
an
oath
to
walk
in
Gods
Law
,
and
to
observe
and
do
all
his
commandments
.
Nehem.
10.29
.
2
Matter
of
circumstantiall
expediency
,
which
in
Christian
wisdome
may
be
conducent
unto
the
main
end
of
a
mans
life
,
or
may
fit
him
for
any
speciall
condition
which
God
calleth
him
unto
.
So
the
Rechabites
promised
their
Father
Ionadab
,
and
held
that
promise
obligatory
in
the
sight
of
God
,
not
to
drink
wine
,
nor
to
build
houses
,
&c.
Ier.
35.6
,
7.
because
by
that
voluntary
hardship
of
life
they
should
bee
the
better
fitted
to
beare
that
captivity
which
was
to
come
upon
them
.
Or
because
thereby
they
should
the
better
expres
the
condition
of
strangers
amongst
Gods
people
,
upon
whose
outward
comforts
they
would
not
seem
too
much
to
in●roach
,
that
it
might
appear
that
they
did
not
incorporate
with
them
for
meer
secular
but
for
spirituall
benefits
.
It
was
lawfull
for
Paul
to
have
received
wages
and
rewards
for
his
work
in
the
Gospel
as
well
of
the
Churches
of
Achaia
,
as
of
Macedonia
,
and
others
,
as
he
proveth
,
1
Cor.
9.4.14
.
yet
hee
seemeth
upon
the
case
of
expediencie
,
that
hee
might
cut
off
occasion
from
them
that
desired
occasion
,
and
might
the
better
promote
the
Gospel
,
to
bind
himself
by
an
oath
(
for
so
much
those
words
,
The
truth
of
Christ
is
in
me
,
Ambr
,
Aquin.
E●asm
.
Calvin
Beza
,
Piscator
,
Musc.
Es●i●s
,
Cor.
●
Lipid
Tirinus
.
do
import
,
as
the
Learned
have
observed
)
never
to
bee
burdensome
in
that
kind
unto
those
Churches
.
2
Cor.
11.7
,
12.
Lawfull
thing●
,
when
inexpedient
,
and
gravaminous
,
may
bee
forborn
by
the
bond
of
a
Covenant
.
3.
Matter
of
thanksgiving
and
praises
unto
God
,
in
which
case
it
was
usuall
to
make
and
to
pay
vowes
.
De
hujusmodi
votis
vid.
Gre●
Tholosan
.
de
Repub.
l
▪
13
▪
c
5
&
syntag.
jur●t
lib.
24.
c.
10.
Se●arium
in
li.
Judic
c.
11.
qu.
13
Pined
.
in
Job
22
,
27.
Seld.
of
Tithes
cap.
3.
Brisson
de
formul
.
l.
1.
What
shall
I
render
to
the
Lord
for
all
his
benefits
towards
me
?
saith
David
.
I
will
take
the
cup
of
salvation
(
as
the
use
of
the
Jewes
was
in
their
feasts
and
sacrifices
of
thanksgiving
,
Luk.
22.17
.
)
I
will
pay
my
vows
unto
the
Lord
.
Whereby
it
appears
that
godly
men
when
they
prayed
for
mercies
,
did
likewise
by
v●ws
and
Covenants
bind
themselves
to
return
tribute
of
praise
in
some
particular
kinde
or
other
,
upon
the
hearing
of
their
prayers
.
Psal.
116.12
,
13
,
14.
Psal.
123.2
,
3.
so
Iacob
did
,
Gen.
28.22
.
and
so
Iepthah
,
Judg.
11.30
,
31.
and
so
Hanna
,
1
Sam.
1.11
,
27
,
28.
and
so
Hezekiah
,
Isa.
38.20
.
and
so
Ionah
cap.
1.9
.
so
Zacheus
to
testifie
his
thankfulnesse
unto
Christ
for
his
conversion
,
and
to
testifie
his
through
mortification
of
covetousnesse
,
which
had
been
his
master●sin
,
did
not
onely
out
of
duty
make
restitution
where
he
had
done
wrong
,
but
out
of
bountie
did
engage
himselfe
to
give
the
half
of
his
goods
to
the
poor
.
Luke
19.8
.
The
formal
cause
of
a
Covenant
is
the
Plighting
of
our
fidelitie
,
and
engaging
of
our
Truth
unto
God
in
that
particular
which
is
the
matter
of
our
Covenant
.
Which
is
done
two
wayes
.
Either
by
a
simple
promise
and
stipulation
,
as
that
of
Zacheus
,
or
in
a
more
solemn
way
by
the
Intervention
of
an
oath
,
or
curse
,
or
subscription
,
as
that
of
Nehemiah
,
and
the
people
there
.
The
efficient
cause
is
the
person
entring
into
the
Covenant
.
In
whom
these
things
are
to
concurre
.
1
A
clear
knowledge
,
and
deliberate
weighing
of
the
matter
promised
,
because
[
](A57143-e26160-b)a
a
L
,
57.
ff.
de
obligat
.
&
Actionib
.
Nulla
voluntas
errantis
est
L.
20.
ff.
de
aqua
&
aquae
L
116.
de
Reg.
juris
.
error
,
deception
,
or
ignorance
,
are
contrary
to
the
formall
notion
of
that
consent
which
in
every
Covenant
is
intrinsecall
,
and
necessary
thereunto
.
Non
vid●tur
consentire
qui
errat
.
2
A
[
](A57143-e26210-b)b
b
Votum
voluntas
est
spontanea
.
Tholos
.
Syntag.
juris
,
l
,
24.
cap.
10.
Sect.
1.
L.
219
de
verborum
sign●ficat
.
Hostiae
ab
animo
libenti
expostulantur
.
Tert.
ad
Scap.
c.
2.
free
and
willing
concurrence
.
In
omni
pacto
intercedit
actio
spontanea
,
and
so
in
every
promise
.
Not
but
that
Authoritie
may
impose
oaths
,
and
those
as
well
promissory
,
as
Assertorie
.
Genes.
24.3
.
1
Kings
2.42
.
Ezra
10.3.5
.
as
Iosiah
made
a
Covenant
and
caused
the
people
to
stand
unto
it
.
2
Chron.
34.31
,
32.
But
that
the
matter
of
it
,
though
imposed
should
bee
such
in
the
nature
of
the
thing
,
as
that
it
may
be
taken
in
Iudgement
,
and
Righteousnesse
,
that
so
the
person
may
not
be
hamper'd
in
any
such
hesitancie
of
conscience
as
will
not
consist
with
a
pious
,
spontaneous
,
and
voluntarie
concurrence
thereunto
.
3
A
power
to
make
the
promise
,
and
binde
ones
self
by
it
[
](A57143-e26380-b)c
c
L.
5.
de
Con.
Legibus
vide
Tholos
.
Syntag.
Juris
lib.
21.
c.
5.
.
For
a
man
may
have
power
to
make
a
promise
,
which
is
not
finally
obligatorie
,
bu●
upon
supposition
;
As
a
woman
might
for
her
own
part
vow
,
and
by
that
vow
was
bound
up
as
to
her self
,
but
this
bond
was
but
conditionall
,
as
to
efficacy
and
influence
upon
the
effect
,
to
wit
,
Vide
Rec●ium
de
Reg.
juris
Reg.
69.
Sect.
4
if
her
husband
hear
it
,
and
held
his
peace
,
Num.
30.3.14
.
4
A
power
,
having
made
the
promise
,
to
perform
it
;
and
this
depends
upon
the
nature
of
the
thing
;
Which
must
be
first
possible
,
[
](A57143-e26470-b)a
a
L.
185
ff.
de
Regulis
Juris
.
&
L.
188.
&
de
con●●tionibus
institutio
num.
Leg.
6.
&
20
de
con●itionibus
&
demonstr●t
.
L.
3
&
20
&
de
obliga●
.
&
action
.
L.
1.
Sect.
9.
for
Impossibilium
nulla
est
obligatio
.
No
man
can
bind
himselfe
to
things
impossible
[
](A57143-e26490-b)b
b
Q●ae
fact●
laedunt
pi●tatem
existim●tione●
,
verecundiam
nostram
,
&
ut
generaliter
dixerim
)
contra
bonos
mores
fiunt
,
nec
f●cere
nos
p●sse
credendum
est
.
Papinian
L
14
15.
ff.
de
condition
.
Institut.
Pacta
quae
contra
bonos
mores
siunt
nullam
vim
habere
indubitati
juris
est
.
L
6.
&
30.
Cod.
de
pactis
.
Generaliter
novimus
tu●pes
stipulationes
nullius
esse
momenti
.
L
26.
ff.
de
verbor
.
obligat
.
&
de
legatis
&
fidei
commissi
.
Leg.
112.
Sect.
3.4
.
Impia
promissio
est
quae
scelere
adimpletur
:
Iuramentum
non
est
vincul●m
iniq●itatis
.
vid.
Caus.
22.
q●
4.
Praesta●e
fa●co●
p●sse
me
fidem
si
scelere
ca●eat
inter●un
scelus
e●t
fide●
.
Senec.
Hae
demum
impositae
operae
intelliguntur
q●ae
sine
turpitu●●●e
p●aestari
possunt
.
ff.
de
operis
libertorum
.
L.
38.
.
And
next
lawfull
,
in
regard
either
of
the
necessity
,
or
expediencie
,
or
some
other
allowablenesse
in
the
thing
.
For
Turpe
est
jure
impossibile
,
we
can
do
nothing
but
that
which
we
can
do
rightfully
.
Sinfull
things
are
in
construction
of
Law
impossible
,
and
so
can
induce
no
Obligation
.
[
](A57143-e26600-b)c
c
Filius
familias
vel
servu●
sine
pa●ris
Dominive
autoritate
vot●
non
obligantur
.
L.
2.
Sect.
1.
ff.
de
pollicita●ionibus
.
A
servant
can
make
no
promise
to
the
dishonour
or
disservice
of
his
Master
;
nor
a
childe
or
Pupill
contrary
to
the
will
of
his
Parent
or
Guardian
:
nor
a
Christian
to
the
dishonour
or
against
the
will
of
Christ
whom
he
serves
.
In
every
such
sinfull
engagement
there
is
intrinsecally
dolus
,
error
,
deceptio
,
the
heart
is
blinded
by
the
deceitfulnesse
of
lust
,
Ephes.
4.18.22
.
Hebr.
3.13
.
2
Pet.
1.9
.
2
Cor.
11.3
.
And
these
things
are
destructive
to
the
nature
of
such
an
action
as
must
●e
deliberate
and
spontaneous
.
Promises
of
this
kinde
binde
to
nothing
but
Repentance
.
From
these
considerations
we
may
learn
what
to
judge
of
th●
promises
which
many
men
make
of
doing
service
unto
God
.
Sect.
12.
1
Some
joyn
in
Covenants
as
the
greatest
part
of
that
tumultuous
concourse
of
people
,
who
made
an
uproar
against
the
Apostle
,
were
gathered
together
,
They
knew
not
wherefore
.
Acts
19.32
.
do
not
understand
the
things
they
promise
.
As
if
a
man
should
set
his
hand
and
seale
to
an
Obligation
,
and
not
know
the
contents
or
condition
of
it
.
Such
are
all
ignorant
Christians
,
who
have
often
renewed
their
Covenant
of
new
obedience
and
faith
in
Christ
,
and
yet
know
not
what
the
faith
of
Christ
is
,
or
what
is
the
puritie
,
spiritualnesse
,
and
widenesse
of
that
Law
which
they
have
sworne
unto
.
As
the
Apostle
saith
of
the
Jews
,
If
they
had
known
they
would
not
have
crucified
the
Lord
of
glory
,
wee
may
say
of
many
of
these
,
if
they
knew
the
purity
&
holinesse
of
those
things
which
they
have
vowed
to
keep
,
they
either
would
not
have
entred
into
Covenant
with
God
at
all
,
or
would
bee
more
conscientious
and
vigilant
in
their
observation
of
it
.
It
is
a
signe
of
a
man
desperately
carelesse
,
to
run
daily
into
debt
,
and
never
so
much
as
remember
or
consider
what
hee
owes
.
If
there
were
no
other
obligation
to
tye
men
unto
the
knowledge
of
Gods
will
,
this
alone
were
sufficient
,
that
they
have
undertaken
to
serve
him
,
and
therefore
by
their
own
Covenants
are
bound
to
know
him
.
For
surely
many
men
who
have
promised
repentance
from
dead
works
,
if
they
did
indeed
consider
what
that
Repentance
is
,
and
unto
what
a
strict
and
narrow
way
of
walking
it
doth
confine
them
,
would
go
nigh
,
if
they
durst
,
to
plead
an
Error
in
the
Contract
,
and
to
professe
that
they
had
not
thought
their
Obligation
had
engaged
them
unto
so
severe
and
rigid
a
service
,
Qui
per
delict●rum
paenitentiam
insti●uerat
Domino
sansfacere
,
diabolo
per
aliam
paenitentiae
p●nitentiam
sati●faciet
,
eritque
〈◊〉
magis
perosu●
Deo
quan●oaemulo
ejus
acceptus
.
Tertul.
de
paenitent
.
c.
5.
and
so
repent
of
their
repentance
.
But
in
this
case
,
Ignorance
of
what
a
man
ought
to
know
,
cannot
void
the
Covenant
which
hee
is
bound
to
make
,
and
having
made
,
to
keep
;
but
his
Covenant
doth
exceedingly
aggravate
his
ignorance
.
2
Some
make
many
faire
promises
of
obedience
,
but
it
is
on
the
Rack
,
and
in
the
furnace
,
or
as
Schollers
under
the
Rod.
O
if
I
might
but
recover
this
sicknesse
,
Sect.
13.
or
be
eased
of
this
affliction
,
I
would
then
be
a
new
man
,
and
redeeme
my
mis-spent
time
.
And
yet
many
of
these
,
like
Pharaoh
when
they
have
any
respite
,
find
out
wayes
to
shift
and
elude
their
owne
promises
,
and
like
melted
metall
taken
out
of
the
furnace
,
Dike
of
the
deceitfulnes
of
the
Heart
,
c.
20
returne
againe
unto
their
former
hardnesse
.
So
a
good
Divine
observes
of
the
people
of
this
Land
in
the
time
of
the
great
sweate
in
King
Edwards
dayes
(
I
wish
we
could
find
even
so
much
in
these
dayes
of
calamitie
which
wee
are
fallen
into
)
as
long
as
the
heat
of
the
plague
lasted
,
there
was
crying
out
peccav●
,
Mercie
good
Lord
,
mercy
,
mercy
.
Then
Lords
,
and
Ladies
,
and
people
of
the
best
sort
,
cried
out
to
the
Ministers
,
for
Gods
sake
tell
us
what
shal
we
do
to
avoid
the
wrath
of
God
.
Take
these
bags
,
pay
so
much
to
such
an
one
whom
I
deceived
,
so
much
restore
unto
another
whom
in
bargaining
I
over-reached
,
give
so
much
to
the
poore
,
so
much
to
pious
uses
,
&c.
But
after
the
sicknesse
was
over
,
they
were
just
the
same
men
as
they
were
before
.
Thus
in
time
of
trouble
men
are
apt
to
make
many
prayers
,
and
Covenants
,
to
cry
unto
God
,
Arise
and
save
us
,
Ier.
2.27
.
Deliver
us
this
time
,
Judg.
10.15
.
they
i●quire
early
after
God
,
and
flatter
him
with
their
lips
,
and
own
him
as
their
God
,
and
Rock
of
salvation
,
and
presently
start
aside
like
a
deceitfull
bow●
.
As
Austin
notes
,
Quos
vides
petul●●ter
&
procaci●●r
insul●are
servis
Christi
sunt
,
in
t
is
plurimi
qui
illum
interitum
clademque
non
evasissent
,
nisi
servos
Christi
se
esse
finxissent
.
De
civit
.
Dei
.
li.
1.
ca.
1.
Ejecta
in
naufragi●
dominorum
adhuc
sunt
,
quia
non
eo
animo
ejiciuntur
quod
eas
habere
nolunt
,
sed
ut
periculum
effugiant
.
ff.
lib.
41.
L.
9.
Sect.
8.
&
L.
44
Semisauci●m
bac
atque
bac
jactare
voluntatem
.
Aug.
confes
.
l.
8.
c.
8
that
in
times
of
calamitie
the
very
Heathen
would
flock
unto
the
Christian
Churches
to
bee
safe
amongst
them
.
And
when
the
Lord
sent
Lyons
amongst
the
Samaritanes
,
then
they
sent
to
inquire
after
the
manner
of
his
worship
.
2
King
.
17.25
,
26.
Thus
many
mens
Covenants
are
founded
onely
in
Terrours
of
conscience
.
They
throw
out
their
sins
as
a
Merchant
at
Sea
his
rich
commodities
in
a
Tempest
,
but
in
a
calme
wish
for
them
againe
.
Neither
doe
they
throw
away
the
property
over
them
,
but
onely
the
dangerous
p●ssession
of
them
.
This
is
not
a
full
,
chearfull
,
and
voluntary
action
,
but
onely
a
languid
and
inconstant
velleitie
.
Contrary
to
that
largenesse
of
heart
,
and
sixed
disposition
which
Christs
own
people
bring
unto
his
service
,
as
David
and
the
Nobles
of
Israel
offered
willingly
and
with
joy
unto
the
Lord
.
1
Chron.
29.17
.
3
Since
a
Covenant
presupposeth
a
power
in
him
that
maketh
it
,
both
over
his
own
will
,
and
over
the
matter
,
thing
or
Action
which
he
promiseth
,
so
far
as
to
be
enabled
to
make
the
promise
:
And
since
we
of
our selves
have
neither
will
nor
deed
,
no
sufficiencie
either
to
think
or
to
perform
:
Rom.
7.18
.
2
Cor.
3.5
.
Phil.
2.12
.
Wee
hence
learne
in
all
the
Covenants
which
we
make
,
not
to
do
it
in
any
confidence
of
our
own
strength
,
or
upon
any
selfe
dependance
on
our
own
hearts
,
which
are
false
and
deceitfull
,
and
may
after
a
confident
undertaking
,
use
us
as
Peters
used
him
:
But
still
to
have
our
eyes
on
the
aid
and
help
of
Gods
grace
,
to
use
our
Covenants
as
means
the
better
to
stir
up
Gods
graces
in
us
,
and
our
prayers
unto
him
for
further
supplies
of
it
.
As
David
,
I
will
keep
thy
statutes
,
but
then
,
doe
not
thou
forsake
me
.
Psal.
119.8
.
Our
promises
of
duty
must
ever
be
supported
by
Gods
promises
of
grace
when
we
have
undertaken
to
serve
him
,
we
must
remember
to
pray
as
Hezekiah
did
,
Lord
I
am
weak
,
do
thou
undertake
for
me
.
Isa.
38.14
.
Our
good
works
cannot
come
out
of
us
,
till
God
do
first
of
all
work
them
in
us
.
Isa.
26.12
.
He
must
performe
his
promises
of
grace
to
us
,
before
we
can
ours
of
service
unto
him
.
Nothing
of
ours
can
go
to
heaven
,
except
we
first
received
it
from
heaven
.
We
are
able
to
do
nothing
but
in
and
by
Christ
which
strengtheneth
us
,
Joh.
15.5
.
Phil.
4.13
.
So
that
every
religious
Covenant
which
we
make
hath
indeed
a
double
obligation
in
it
;
An
obligation
to
the
duty
promised
,
that
we
may
stir
up
our selves
to
performe
it
:
and
an
obligation
unto
prayer
,
and
recourse
to
God
that
he
would
furnish
us
with
grace
to
performe
it
:
As
hee
that
hath
bound
himselfe
to
pay
a
debt
and
hath
no
money
of
his
own
to
do
it
,
is
constrained
to
betake
himselfe
unto
supplications
that
he
may
procure
the
money
of
some
other
friend
.
Lastly
,
the
finall
cause
of
a
Covenant
is
to
induce
an
Obligation
,
where
was
none
before
,
or
else
to
double
and
strengthen
it
where
one
was
before
,
Quid
tam
congruum
fidei
humanae
quam
ea
quae
inter
eos
placuerunt
servare
?
Ulpian
.
L.
1
ff
de
pactis
.
Obligatio
est
Iuris
vinculum
quo
necessitate
astringimur
alicujus
solvende
〈◊〉
.
Instit.
lib.
3.
T.
14.
Vid.
Gregorium
.
Tholos
.
de
Repub.
lib.
8
cap.
8.
to
be
Vinculum
conservandae
fidei
,
a
bond
to
preserve
truth
and
fidelity
.
Being
subject
unto
many
temptations
,
and
having
backsliding
and
revolting
hearts
,
apt
,
if
they
be
not
kept
up
to
service
,
to
draw
back
from
it
,
therefore
we
use
our selves
as
men
do
cowardly
Souldiers
,
set
them
there
where
they
must
fight
,
and
shall
not
be
able
to
run
away
,
or
fall
off
from
service
.
III.
This
should
serve
to
Humble
us
upon
a
twofold
consideration
.
Sect.
15.
1
For
the
falsenesse
and
unstedfastnesse
of
our
Hearts
which
want
such
Covenants
to
binde
them
,
and
as
it
were
fasten
them
to
the
Altar
with
cords
:
as
men
put
locks
and
fetters
upon
wilde
horses
,
whom
otherwise
no
inclosure
would
shut
in
.
Our
Hearts
(
as
Iacob
said
of
Reuben
,
Gen.
49.4
.
)
are
unstable
as
waters
.
[
](A57143-e27650-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Aristo●
▪
de
gener
&
corrupt
.
lib.
2.
cap.
2.
Hinc
qui
vitam
agunt
mollem
,
remissam
,
voluptuariam
,
in
hanc
&
illam
partem
flexilem
dicuntu●
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chrys.
Rom.
13.14
.
&
Suidae
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dicitur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ejus
a●mum
qui
nunc
luxu●●â
&
lascivâ
diffluit
,
ro●und●m
,
Terent.
Heauton
.
Messallina
facilitate
Adultererum
in
fastidium
versa
ad
incognite●
libidines
p●ost●ebat
.
Tacit
Annal
▪
l.
11.
Eruptiones
lasciviarum
Tert.
Apol.
ca●
.
31.
The
Scripture
calleth
it
weaknesse
of
Heart
.
Ezek.
16.30
.
and
so
the
Phylosopher
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ethic.
lib.
●
.
c.
8.
Moist
bodies
(
as
water
is
)
non
continentur
suis
terminis
,
doe
not
set
bounds
to
themselves
,
as
solid
and
compacted
bodies
do
,
but
shed
all
abroad
,
if
left
to
themselves
;
the
way
to
keepe
them
united
and
together
is
to
put
them
into
a
close
vessell
:
so
the
heart
of
man
can
set
it self
no
bounds
,
but
fals
all
asunder
,
and
out
of
frame
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Apostles
expression
is
,
1
Pet.
4.4
.
instar
Aquae
diffluentis
,
Hebr.
2.1
.
if
it
be
not
fastned
and
bound
together
by
such
strong
Resolutions
.
Sometimes
men
either
by
the
power
of
the
word
,
or
by
the
sharpnesse
of
some
affliction
,
are
quickned
and
enflamed
unto
pious
purposes
,
like
green
wood
which
blazeth
while
the
bellowes
are
blowing
;
and
now
they
think
they
have
their
hearts
sure
,
and
shall
continue
them
in
a
good
frame
,
to
morrow
shall
bee
as
this
day
.
But
presently
like
an
Instrument
in
change
of
weather
,
they
are
out
of
tune
again
,
and
like
the
Camelion
▪
presently
change
colour
,
and
as
[
](A57143-e27860-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Homil.
13.
ad
popul.
An●ioch
.
Chrysostome
saith
,
the
Preacher
,
of
all
workmen
,
seldom
findes
his
work
as
he
left
it
.
Nothing
but
the
grace
of
God
doth
ballance
and
establish
the
heart
,
and
holy
Covenants
are
an
ordinance
or
means
which
he
hath
pleased
to
sanctifie
unto
this
purpose
,
that
by
them
,
as
Instruments
,
Grace
as
the
principall
cause
might
keep
the
Heart
stedfast
in
duty
.
If
then
Isaiah
bewail
the
uncleannesse
of
his
lips
,
and
Iob
suspect
the
uncleannesse
and
wandering
of
his
Eyes
,
what
reason
have
we
to
be
humbled
for
this
unstedfastnesse
of
our
Hearts
,
from
whence
the
diffluence
and
loosenesse
of
every
other
faculty
proceeds
?
2
If
we
must
bewail
the
falsenes
of
our
Hearts
that
stand
in
need
of
Covenants
,
how
much
more
should
we
bewail
their
perfidiousnesse
in
the
violation
of
Covenants
?
That
they
take
occasion
,
even
by
Restraint
like
a
[
](A57143-e28030-b)d
d
Spumeus
,
&
fervens
&
ab
ob●ce
saevior
●bit
.
Ovid.
Senec
.
nat.
quaest.
●●
.
6.
ca·
17.
River
that
is
stopped
in
his
course
,
to
grow
more
unruly
.
Or
as
a
man
after
an
Ag●e
which
took
away
his
stomack
,
to
return
with
stronger
appetite
unto
sin
again
.
To
crucifie
our
sins
,
and
in
repentance
to
put
them
,
as
it
were
,
to
shame
,
and
then
to
take
them
down
from
the
Crosse
again
,
and
fetch
them
to
life
,
and
repent
of
Repentance
.
To
vow
,
and
after
vows
to
make
inquirie
,
Prov.
20.25
.
This
is
a
very
ill
requitall
unto
Christ
.
He
came
from
glory
to
suffer
for
us
,
and
here
met
with
many
discouragements
,
not
onely
from
enemies
,
but
from
friends
and
Disciples
,
Iudas
betrayes
him
,
Peter
denies
him
,
his
Disciples
sleep
,
his
kinsfolks
stand
afarre
off
;
yet
he
doth
not
look
back
from
a
Crosse
to
a
Crown
,
and
though
he
be
tempted
to
come
down
from
the
Crosse
,
yet
he
stayes
it
out
,
that
he
might
love
,
and
save
us
to
the
uttermost
:
but
wee
no
sooner
out
of
Egypt
and
Sodome
,
but
we
have
hankering
affections
to
return
,
at
the
least
to
looke
backwards
again
.
Engage
our selves
to
be
ruled
by
the
Word
of
the
Lord
(
as
the
Jews
did
.
Ier.
42.5
,
6.
and
with
them
,
Ier.
43.2
.
When
wee
know
his
Word
cavill
against
it
,
and
shrinke
away
from
our
owne
resolutions
.
O
how
should
this
humble
us
,
and
make
us
vile
in
our
own
eyes
?
God
is
exceeding
angry
with
the
breach
of
but
H●mane
Covenants
,
Ier.
34.
18.
Ezek.
17.18
.
How
much
more
with
the
breach
of
Holy
Covennants
between
himself
and
us
,
and
threatneth
severely
to
revenge
the
quarrell
of
his
Covenant
.
Levit.
26.25
.
and
so
doubtlesse
he
now
doth
,
and
will
do
still
,
except
we
take
a
penitent
Revenge
upon
our selves
for
it
.
And
therefore
,
Lastly
,
having
entred
into
Covenant
we
should
use
double
diligence
in
our
performance
of
it
.
Quickning
and
stirring
up
our selves
thereunto
.
1
By
the
consideration
of
the
stability
of
his
Covenant
with
us
,
even
the
sure
mercies
of
David
▪
Isa.
54.8
,
9.55.3
.
To
break
faith
with
a
false
person
were
a
fault
,
but
to
deceive
him
that
never
fails
nor
forsakes
us
,
increaseth
both
the
guilt
and
the
unkindnesse
.
2
By
consideration
of
his
continued
and
renewed
mercies
.
Vid.
Chrysost.
in
Psal.
113.
If
he
were
a
wildernesse
unto
us
,
there
might
be
some
colour
to
repent
us
of
our
bargain
,
and
to
look
out
for
a
better
service
.
But
it
is
not
onely
unthankfulnesse
,
but
follie
to
make
a
forfeiture
of
mercies
,
and
to
put
God
by
our
breach
of
Covenant
with
him
,
to
break
his
with
us
too
.
Ier.
2.5
,
6
,
7.31
.
Numb
.
14.34
.
Ion.
2.8
.
3
By
consideration
of
our
Baptisme
and
the
tenor
thereof
,
wherein
we
solemnly
promise
to
keepe
a
good
conscience
,
and
to
observe
All
things
whatsoever
Christ
commandeth
us
.
1
Pet.
3.21
.
Mat.
28.19
,
20.
From
which
engagement
wee
cannot
recede
without
the
note
and
infamie
of
greater
perfidiousnesse
[
](A57143-e28470-b)*
*
In
faederibus
eosdem
●micos
atque
inimico●
habere
solent
faederati
,
quod
ex
Cicerone
&
Livio
observavit
.
Brisson
.
de
formul
.
li.
4.
Quis
miles
ab
infaederatis
ne
dicam
ab
h●slibus
reg●bus
de●ativum
&
stipendum
capt●t
nisi
plane
deserior
&
●r●nsfuga
?
Tertul.
de
Praescript
.
cap.
12.
.
To
take
Christs
pay
,
and
do
sin
service
,
to
be
a
subject
unto
Michael
,
and
a
pensioner
unto
the
Dragon
,
to
weare
the
Liverie
of
one
Master
and
do
the
work
of
another
,
to
be
an
Israelite
in
title
,
and
a
Samaritan
in
truth
,
this
is
either
to
forget
or
to
deride
our
Baptisme
.
2
Pet.
1.9
.
for
therein
wee
did
as
it
were
s●bscribe
our
names
,
and
list
our selves
in
the
Register
of
Sion
;
and
as
it
is
an
high
honour
to
be
enrolled
in
the
genealogies
of
the
Church
,
so
is
a
great
dishonour
to
be
expunged
from
thence
,
and
to
be
written
in
the
Earth
,
and
have
our
names
with
our
bodies
putrifie
into
perpetuall
oblivion
.
Ierem.
17.13
.
Nehem.
7.64
,
65.
4
Consider
the
seale
and
witnesses
whereby
this
Covenant
hath
been
confirmed
.
Bernard
.
serm.
3.
de
Evangelio
septem
panum
.
Sealed
in
our
own
consciences
by
the
seale
of
faith
,
beleeving
the
Hol●nesse
of
Gods
wayes
,
and
the
excellencie
of
his
Rewards
,
for
he
that
beleeveth
hath
set
to
his
seale
.
Joh.
3.33
.
mutually
attested
by
our
spirits
,
feeling
the
sweetnesse
of
dutie
,
and
by
[
](A57143-e28760-b)*
*
Vid.
Bern.
serm.
1.
in
Anunciat
.
Mariae
.
&
serm
2
de
tribus
testimoniis
.
&
ser.
2
in
die
Pentecost
.
serm.
2.
i●
sestiv
.
omnium
sanct.
ser.
5.
in
dedicat
.
Eccl.
serm.
de
quatuor
modis
orandi
ser.
8.23
.
&
85.
in
Cantic
.
de
natur
.
&
dignit
.
divini
amoris
.
c.
11.
vid.
etiam
Mich●lis
Medinae
a
Polog●ā
pro
Joanne
Fero
adversus
Dom.
Soto
criminationes
ap●d
Sixt.
senemsem
.
Biblioth.
li.
6.
Annot.
210.
Gods
spirit
,
revealing
the
certainty
of
Reward
.
Rom.
8.16
.
and
this
in
the
presence
of
Angels
and
Saints
,
into
whose
communion
wee
are
admitted
,
1
Corinth
.
11.10
.
Hebr.
12.22
.
so
that
wee
cannot
depart
from
this
Covenant
,
without
shaming
our selves
to
God
,
to
Angels
,
to
men
,
and
to
our
own
consciences
.
Yea
the
Font
where
we
were
baptized
,
and
the
Table
where
we
have
sacramentally
eaten
and
drank
the
body
and
blood
of
Christ
,
&
the
very
seats
where
we
have
sate
attending
unto
his
voice
,
like
Ioshua
his
stone
,
cap.
24.22
,
27.
will
be
witnesses
against
us
if
we
deny
our
Covenant
,
though
there
be
no
need
of
witnesses
against
those
who
have
to
do
with
the
searcher
of
hearts
,
and
the
Judge
of
consciences
,
that
consuming
fire
whom
no
lead
,
no
drosse
,
no
reprobate
silver
,
no
false
metall
,
can
endure
or
deceive
,
no
Ananias
or
Saphira
lie
unto
without
their
own
undoing
.
Lastly
,
let
us
consider
the
estate
which
these
Covenants
do
referre
unto
,
and
our
Tenure
whereunto
these
services
are
annexed
,
which
is
eternall
life
.
After
we
have
had
patience
to
keep
our
short
Promises
of
doing
Gods
will
,
he
will
performe
his
eternall
promises
,
of
giving
himself
unto
us
.
And
who
would
forfeit
an
inheritance
for
not
payment
of
a
small
homage
or
quitrent
reserved
upon
it
?
If
we
expect
eternall
life
from
him
,
there
is
great
reason
we
should
dedicate
a
mortall
life
unto
him
.
Let
us
not
pay
our
service
in
drosse
,
when
we
expect
our
wages
in
gold
.
THE
THIRD
SERMON
.
HOSEAH
14.
VER.
2.3
.
2.
So
will
we
render
the
calves
of
our
lips
.
3.
Ashur
shall
not
save
us
,
we
will
not
ride
upon
Horses
,
neither
will
we
say
any
more
to
the
works
of
our
hands
,
ye
are
our
Gods
;
for
in
thee
the
fatherlesse
findeth
mercy
.
Sect.
1
HAving
handled
the
generall
doctrine
of
our
entring
into
Covenant
with
God
,
I
shall
now
proceed
unto
the
particulars
which
they
here
engage
themselves
unto
,
whereof
the
first
is
a
solemne
Thanksgiving
,
We
will
render
the
calves
of
our
lips
.
[
](A57143-e29090-b)a
a
Vid.
Gul.
Stuc.
An●iq
.
Convival
lib.
1.
cap.
33.
Wee●se
exercit
▪
Ceremon
.
l.
exercit
.
13.
quamvis
alii
al●ter
distinguant
.
Cornel.
A
Lapid
in
Syn●p
.
c.
1.
Levit
Torniel
.
An.
2545.
sect.
21.
Pine
l.
in
Io●
.
1.5
Alex.
Hales
p.
3
qu.
55.
&
memb
.
4.
art.
8.
sect.
3.
All
the
sacrifices
of
the
Jewes
were
of
two
sorts
.
Some
were
Ilasticall
,
propitiatory
,
or
expiatory
,
for
pardon
of
sin
,
or
impetration
of
favour
:
others
were
Eucharisticall
sacrifices
of
praise
(
as
the
peace-offerings
,
Levit.
7.12
.
)
for
mercies
obtained
,
Psal.
107.22
.
With
relation
unto
these
,
the
Church
here
,
having
prayed
for
forgivenesse
of
sin
,
and
for
the
obtaining
of
blessings
,
doth
hereupon
,
for
the
farther
enforcement
of
those
petitions
,
promise
to
offer
the
peace-offerings
of
praise
,
not
in
the
naked
and
empty
ceremony
,
but
with
the
spirituall
life
and
substance
,
viz.
the
Calves
of
their
lips
,
which
are
moved
by
the
inward
principles
of
hearty
sincerity
and
thanksgiving
.
From
hence
we
learn
,
that
sound
conversion
and
repentance
enlargeth
the
heart
in
thankfulnesse
towards
God
,
and
disposeth
it
to
offer
up
the
sacrifice
of
praise
.
And
this
duty
here
promised
,
cometh
in
this
place
under
severall
considerations
,
for
we
may
consider
it
.
I.
Ut
materiam
pacti
,
as
the
matter
of
a
Covenant
or
compact
,
Sect.
2.
which
we
promise
to
render
unto
God
in
acknowledgment
of
his
great
mercy
in
answering
the
prayers
which
we
put
up
unto
him
for
pardon
and
grace
.
It
is
observable
that
most
of
those
Psalmes
wherein
[
](A57143-e29370-b)b
b
David
omnes
s●re
Psalmos
in
quibus
Dei
auxilium
implorat
,
gratiatum
actione
claudit
.
Mu●●
in
Psal.
10.16
.
David
imploreth
helpe
from
God
,
are
closed
with
thanksgiving
unto
him
,
as
Psal.
7.17.13
,
6.56
,
12
,
13
,
57
,
7
,
10
,
&c.
David
thus
by
an
holy
craft
insinuating
into
Gods
favour
,
and
driving
a
trade
between
earth
&
heaven
,
receiving
and
returning
,
importing
one
commodity
,
&
transporting
another
,
letting
God
know
that
his
mercies
shall
not
be
lost
,
that
as
he
bestows
the
comforts
of
them
upon
him
,
so
he
would
returne
the
praises
of
them
unto
heaven
again
.
[
](A57143-e29440-b)c
c
Cives
habent
propinquam
fructuosamqu●
provinciam
quo
facile
excurrant
,
ubi
libentur
negotium
gerant
:
quos
illa
mercibus
suppeditandis
cum
quaestu
compendioque
dimittit
,
&c.
Cicer
in
Verr.
3
Huiusmodi
nobile
Emporium
erat
Tyros
Phaeniciae
urbs
.
Ezek.
27.12.24
.
de
quare●ione
Lucanus
,
primi
docuere
carinis
Ferre
cavis
orbis
commercia
.
Those
CounCountries
that
have
rich
&
staple
commodities
to
exchange
and
return
unto
others
,
have
usually
th
freest
and
fullest
trafick
and
resort
of
trade
made
unto
them
.
Now
there
is
no
such
rich
return
from
earth
to
heaven
as
praises
;
This
is
indeed
the
onely
tribute
we
can
pay
unto
God
,
to
value
,
and
to
celebrate
his
goodnesse
towards
us
.
As
in
the
fluxe
and
refluxe
of
the
sea
,
the
water
that
in
the
one
comes
from
the
sea
unto
the
shore
,
doth
in
the
other
but
run
back
into
it self
again
:
so
praises
[
](A57143-e29510-b)d
d
Gratiarum
cess●t
decursus
,
ubi
recursus
non
fuit
.
●e●n
.
serm
.
1.
in
cap.
Iejunii
.
Ad
locum
undèexeunt
gratiae
revertantur●dem
ser.
3.
in
vigili
nativit
▪
&
are
as
it
were
the
returne
of
mercies
into
themselves
,
or
into
that
bosom
and
fountain
of
Gods
love
from
whence
they
flowed
.
And
therefore
the
richer
any
heart
is
in
praises
▪
the
more
speedy
&
copious
are
the
returnes
of
mercy
unto
it
;
God
hath
so
ordered
the
creatures
amongst
themselves
,
that
there
is
a
kinde
of
naturall
confederacy
,
and
mutuall
negotiation
amongst
them
,
each
one
receiving
and
returning
,
deriving
unto
others
,
&
drawing
from
others
what
serves
most
for
the
conservation
of
them
all
,
and
every
thing
by
various
interchanges
and
vicissitudes
flowing
backe
into
the
originall
from
whence
it
came
:
thereby
teaching
the
souls
of
men
to
maintain
the
like
spirituall
commerce
&
confederacie
with
heaven
,
to
have
all
the
passages
between
them
and
it
open
and
unobstructed
,
that
the
mercies
which
they
receive
from
thence
,
may
not
be
kept
under
,
and
imprisoned
in
unthankfulnesse
,
but
may
have
a
free
way
in
daily
praises
to
return
to
their
fountain
again
.
Thus
Noah
,
after
his
deliverance
from
the
flood
,
built
an
Altar
,
on
which
to
sacrifice
the
sacrifices
of
thanksgiving
,
that
a●
his
family
by
the
Ark
was
preserved
from
perishing
,
so
the
memory
of
so
great
a
mercy
might
in
like
manner
by
the
Altar
be
preserved
too
,
Gen.
8.20
.
So
Abraham
after
a
weary
journey
being
comforted
with
Gods
gracious
appearing
and
manifestation
of
himself
unto
him
,
built
an
Altar
,
and
called
on
the
Name
of
the
Lord
,
Gen.
12.7
.
and
after
another
journey
out
of
Egypt
,
was
not
forgetfull
to
returne
unto
that
place
againe
,
Gen.
13.4
.
Gods
presence
drawing
forth
his
praises
,
as
the
returne
of
the
Sun
in
a
spring
and
summer
,
causeth
the
earth
to
thrust
forth
her
fruits
and
flowers
,
that
they
may
as
it
were
meet
,
&
do
homage
to
the
fountain
of
their
beauty
.
If
Hezekiah
may
be
delivered
from
death
,
Isa.
38.20
.
If
David
from
guilt
,
Psal.
51.14
.
they
promise
to
sing
aloud
of
so
great
mercy
,
and
to
take
others
into
the
consort
,
I
will
teach
transgressours
thy
way
,
and
we
will
sing
upon
the
stringed
instruments
.
Guilt
stops
the
mouth
,
and
makes
it
speechlesse
,
Matth.
22.12
.
that
it
cannot
answer
for
one
of
a
thousand
sins
,
nor
acknowledge
one
of
a
thousand
mercies
.
When
Iacob
begged
Gods
blessing
on
him
in
his
journy
,
he
vowed
a
vow
of
obedience
and
thankfulnesse
to
the
Lord
,
seconding
Gods
promises
of
mercy
,
with
his
promises
of
praise
,
and
answering
all
the
parts
thereof
,
If
God
will
be
with
me
,
and
keep
me
,
I
will
be
his
,
and
he
shall
be
mine
.
If
he
single
out
me
and
my
seed
,
to
set
us
up
as
marks
for
his
Angels
to
descend
unto
with
protection
and
mercy
,
and
will
indeed
give
this
Land
to
us
,
and
returne
me
unto
my
fathers
house
;
then
this
stone
which
I
have
set
up
for
a
pillar
&
monument
,
shall
be
Gods
house
,
for
me
and
my
seed
to
praise
him
in
;
and
accordingly
we
finde
he
built
an
Altar
there
,
and
changed
the
name
of
that
place
,
calling
it
the
House
of
God
,
and
God
,
the
God
of
Bethel
.
And
lastly
,
if
God
indeed
will
not
leave
nor
forsake
me
,
but
will
give
so
rich
a
land
as
this
unto
me
,
I
will
surely
return
a
homage
back
,
and
of
his
own
,
I
will
give
the
tenth
unto
him
againe
.
So
punctuall
is
this
holy
man
to
restipulate
for
each
distinct
promise
a
distinct
praise
,
and
to
take
the
quality
of
his
vows
from
the
quality
of
Gods
mercies
,
Gen.
28.
v.
20.22
.
compared
with
v.
13.15
.
Gen.
35.6.7.14
▪
15.
Lastly
,
Ionah
out
of
the
belly
of
Hell
cries
unto
God
,
and
voweth
a
vow
unto
him
,
that
he
would
sacrifice
with
the
voice
of
thanksgiving
,
and
tell
all
ages
,
that
salvation
is
of
the
Lord
,
Ionah
2.9
.
Thus
we
may
consider
praises
as
the
matter
of
the
Churches
Covenant
.
II.
Ut
fructum
poenitentiae
,
as
a
fruit
of
true
repentance
,
and
deliverance
from
sin
.
Sect.
3.
When
sin
is
taken
away
,
when
grace
is
obtained
,
then
indeed
is
a
man
in
a
right
disposition
to
give
praises
unto
God
:
When
we
are
brought
out
of
a
wildernesse
into
Canaan
,
Deut
8.10
.
out
of
Babylon
unto
Sion
,
Jer.
30.18.19
.
then
saith
the
Prophet
,
Out
of
them
shall
proceed
thanksgiving
,
and
the
voice
of
them
that
make
merry
,
&c.
When
Israel
had
passed
thorow
the
red
Sea
,
and
saw
the
Egyptians
dead
on
the
shore
,
the
great
type
of
our
deliverance
from
sin
,
death
,
and
Satan
,
then
they
sing
that
triumphant
Song
,
Moses
and
the
men
singing
the
Song
,
and
Miriam
and
the
women
answering
them
,
and
repeating
over
again
the
burden
of
the
Song
,
Sing
to
the
Lord
,
for
he
hath
triumphed
gloriously
,
the
Horse
and
his
rider
hath
he
thrown
into
the
Sea
,
Exod.
15.1.20.21
.
When
a
poore
soule
hath
been
with
Ionah
in
the
midst
of
the
seas
,
compassed
with
the
floods
,
closed
in
with
the
depths
,
brought
downe
to
the
bottom
of
the
mountaines
,
wrapt
about
head
and
heart
,
and
all
over
with
the
weeds
,
and
locked
up
with
the
bars
of
sin
and
death
,
when
it
hath
felt
the
weight
of
a
guilty
conscience
,
and
been
terrified
with
the
fearful
expectation
of
an
approaching
curse
,
lying
as
it
were
at
the
pits
brinke
,
within
the
smoak
of
hell
,
within
the
smell
of
that
brimstone
,
and
scorchings
of
that
unquenchable
fire
which
is
kindled
for
the
divel
and
his
angels
:
and
is
then
by
a
more
bottomles
&
unsearchable
mercy
brought
unto
dry
land
,
snatched
as
a
brand
out
of
the
fire
,
translated
unto
a
glorious
condition
,
from
a
Law
to
a
Gospel
,
from
a
cu●se
to
a
Crown
,
from
damnation
to
an
inheritance
,
from
a
slave
to
a
Sonne
,
then
,
then
onely
,
never
till
then
,
is
that
soul
in
a
fit
disposition
to
sing
praises
unto
God
,
when
God
hath
forgiven
all
a
mans
iniquities
,
and
healed
all
the
diseases
of
his
soul
,
and
redeemed
his
life
from
destruction
,
or
from
hel
(
as
the
Chaldee
rendreth
it
)
and
crowned
him
with
loving
kindnesse
and
tender
mercies
,
turning
away
his
anger
,
and
revealing
those
mercies
which
are
from
everlasting
[
](A57143-e30100-b)c
c
Ab
aeterno
per
praedestinationem
in
aeternum
per
glorificationem
,
Be●nard
serm
.
2.
in
Ascens
.
Dom.
in
election
unto
everlasting
in
salvation
,
removing
his
sins
from
him
as
far
as
the
East
is
from
the
West
;
then
a
man
will
call
upon
his
soule
over
and
over
againe
,
and
summon
every
faculty
within
him
,
&
invite
every
creature
without
him
to
blesse
the
Lord
,
and
to
ingeminate
praises
unto
his
holy
name
,
Psal.
103.1.4.20.22
.
And
as
David
there
begins
the
Psalme
,
with
Blesse
the
Lord
O
my
soul
,
and
ends
it
with
blesse
the
Lord
O
my
soul
:
so
the
Apostle
making
mention
of
the
like
mercy
of
God
unto
him
,
and
of
the
exceeding
abundant
grace
of
Christ
,
in
setting
forth
him
who
was
a
blasphemer
,
a
persecutor
,
and
injurious
,
as
a
patterne
unto
all
that
should
beleeve
on
him
unto
eternall
life
,
begins
this
meditation
with
praises
,
I
thank
Christ
Iesus
our
Lord
;
and
ends
it
with
praises
,
unto
the
King
eternall
,
immortall
,
invisible
,
the
onely
wise
God
,
be
honour
and
glory
for
ever
and
ever
,
Amen
.
1
Tim.
1.12.17
.
It
is
impossible
that
soule
should
be
truly
thankfull
unto
God
,
which
hath
no
apprehensions
of
him
,
but
as
an
enemie
,
ready
to
call
in
,
or
at
the
least
to
curse
all
those
outward
benefits
which
in
that
little
interim
and
respite
of
time
between
the
curse
pronounced
in
the
Law
,
and
executed
in
death
,
he
vouchsafeth
to
bestow
.
[
](A57143-e30290-b)a
a
Qualem
te
paraveris
Deo
,
talis
oporter
appareat
tibi
Deus
.
Bern.
in
Can●
.
serm
.
69.
And
impenitent
sinners
can
have
no
true
notion
of
God
but
such
.
And
therefore
all
the
verball
thanks
which
such
men
seem
to
render
unto
God
for
blessings
,
are
but
like
the
musick
at
a
Funerall
,
or
the
Trumpet
before
a
Judge
,
which
gives
no
comfortable
sound
to
the
mourning
wife
,
or
to
the
guilty
prisoner
.
III.
Vt
medium
Impetrandi
.
As
an
Argument
and
motive
to
prevail
with
God
in
prayer
.
For
the
Church
here
Praies
for
pardon
,
for
grace
,
Sect.
4.
for
healing
,
not
onely
with
an
eye
to
its
own
benefit
,
but
unto
Gods
honour
.
Lord
,
when
thou
hast
heard
and
answered
us
,
then
we
shall
glorifie
thee
.
Psa.
50.15
.
I
shall
praise
thee
,
saith
David
,
for
then
hast
heard
me
,
and
art
become
my
salvation
.
Psal.
118.21
.
It
is
true
,
if
God
condemne
us
,
he
will
therein
shew
forth
his
owne
glory
,
2
Thes.
1.9
.
as
he
did
upon
Pharaoh
.
Rom
9.17
.
In
which
sence
the
strong
and
terrible
ones
are
said
to
glorifie
him
,
Isay.
25.3
.
Because
his
power
in
their
destruction
is
made
the
more
conspicuous
:
But
we
should
not
therein
concurre
unto
the
glorifying
of
him
.
The
grave
cannot
praise
him
,
they
that
goe
downe
into
the
pit
cannot
celebrate
his
name
.
Ps.
30.9
,
88
,
10
,
11.
The
living
,
the
living
they
shall
praise
thee
.
Isa.
38.19
.
This
is
a
frequent
argument
with
David
whereby
to
prevail
for
mercy
,
because
else
God
would
lose
the
praise
which
by
this
meanes
he
should
render
to
his
name
.
Psal.
6.4.5.118.17
.
&c.
God
indeede
is
All-sufficient
to
himself
,
and
no
goodnes
of
ours
can
extend
unto
him
.
Iob
22.2
,
35
,
7.
[
](A57143-e30500-b)g
g
Deus
suam
gloriam
quaerit
non
propter
se
sed
propter
nos
.
Aquin.
22.
qu.
32.
art.
1.
ad
1
m.
Yet
as
Parents
delight
to
use
the
labour
of
their
children
in
things
which
are
no
way
beneficiall
unto
themselves
:
so
God
is
pleased
to
use
us
as
instruments
for
setting
forth
his
glory
,
though
his
glory
stand
in
no
neede
of
us
,
though
we
cannot
adde
one
Cubit
thereunto
.
He
hath
made
all
men
[
](A57143-e30560-b)h
h
August
de
nup.
in
usu●
profundarum
cogitationum
suarum
,
unto
the
uses
of
his
unsearchable
Councells
.
He
hath
made
all
things
for
himselfe
,
yea
even
the
wicked
for
the
day
of
evill
.
Prov.
16.4
.
Yet
he
is
pleased
to
esteeme
some
men
meete
for
uses
,
which
others
are
not
,
2
Tim.
2.21
.
and
to
set
apart
some
for
himselfe
▪
and
for
those
uses
.
[
](A57143-e30630-b)i
i
iis
&
concupis
.
lib.
2.
cap.
16.
Omnia
propter
se
ipsum
fecit
Deus
,
omnia
propter
suos
.
Bern.
ser.
3.
in
die
Pentecost
.
Psal.
4.3
.
Isay.
43.21
.
[
](A57143-e30720-b)h
h
August
de
nup.
God
by
his
wisedome
ordereth
,
and
draweth
the
blind
and
brute
motions
of
the
worst
creatures
unto
his
own
honour
,
Est
in
malorum
potestate
peccare
;
ut
autem
peccando
hoc
vel
hoc
illa
malitia
faciant
,
non
est
in
illorum
potestate
,
sed
Dei
dividentis
tenebras
,
&
ordinantis
eas
,
ut
hinc
etiam
quod
faciunt
contra
voluntatem
Dei
,
non
impleatur
nisi
voluntas
Dei
Aug.
de
prae
.
Sanet
.
c.
16.
vid.
etiam
ep
.
69
q.
6.
ep.
120.
c.
2
epist.
141.
l.
2.
qu.
sup.
Exod.
qu.
18.
lib.
83.
quaest.
27.
de
Civit.
Dei
.
lib.
11.
cap.
17.
as
the
huntsman
doth
the
rage
of
the
dog
to
his
pleasure
,
or
the
Marriner
the
blowing
of
the
winde
unto
his
voyage
,
or
the
Artist
the
heate
of
the
fire
unto
his
worke
;
or
the
Phisician
the
bloudthirstinesse
of
the
Leech
unto
a
cure
.
But
godly
men
are
fitted
to
bring
actually
glory
unto
him
,
to
glorify
him
doingly
.
1
Cor.
10
.
3●
▪
31.
Ephe.
1.11
,
12.
And
this
is
that
which
God
chiefly
takes
pleasure
in
.
Our
Saviour
bids
his
disciples
cast
their
net
into
the
Sea
,
and
when
they
had
drawn
their
net
,
he
bids
them
bring
of
the
fish
which
they
had
then
caught
,
and
yet
we
finde
that
there
was
a
fire
of
coales
,
and
fish
laid
thereon
,
and
bread
provided
on
the
land
before
.
Iohn
21.6
,
9
,
10.
Thereby
teaching
us
that
he
did
not
use
their
industrie
for
any
neede
that
he
had
of
it
,
but
because
he
would
honour
them
so
far
as
to
let
them
honour
him
with
their
obedience
.
And
therefore
even
then
when
God
tells
his
people
that
he
needed
not
their
services
,
yet
he
calls
upon
them
for
thanksgiving
.
Psal.
50.9
,
14.
This
then
is
a
strong
argument
to
be
used
in
praier
for
pardon
,
for
grace
,
for
any
spirituall
mercie
.
Lord
,
if
I
perish
,
I
shall
not
praise
thee
,
I
shall
not
be
meete
for
my
Masters
uses
.
Thy
glory
will
onely
be
forced
out
of
me
with
blowes
,
like
fire
out
of
a
flint
,
or
water
out
of
a
rock
.
But
thou
delightest
to
see
thy
poore
Servants
operate
towards
thy
glory
,
to
see
them
not
forced
by
power
but
by
love
to
shew
forth
thy
praises
.
And
this
we
shall
never
doe
till
sinne
be
pardoned
.
God
can
bring
light
out
of
light
,
as
the
light
of
the
Starres
out
of
the
light
of
the
Sun
,
and
he
can
bring
light
out
of
darkenes
,
as
he
did
at
first
;
but
in
the
one
case
there
is
a
meetnes
for
such
an
use
,
in
the
other
not
.
Now
we
are
not
meete
Subjects
for
God
to
reap
honor
from
,
till
sinne
be
pardoned
,
till
grace
be
conferred
.
Then
we
shall
give
him
the
praise
of
his
mercy
in
pittying
such
grievous
sinners
,
and
the
praise
of
his
power
and
wisedome
in
healing
such
mortall
diseases
,
and
the
praise
of
his
glorious
and
free
grace
in
sending
Salvation
to
those
that
did
not
inquire
after
it
,
and
the
praise
of
his
patience
in
forbearing
us
so
long
,
and
waiting
that
he
might
be
gracious
,
and
the
praise
of
his
wonderfull
providence
in
causing
all
things
to
worke
together
for
our
good
:
and
the
praise
of
his
justice
by
taking
part
with
him
against
our
own
sinnes
,
and
joyning
with
his
grace
to
revenge
the
bloud
of
Christ
upon
them
.
A
potsheard
is
good
enough
to
hold
fire
,
but
nothing
but
a
sound
and
pure
vessell
is
meete
to
put
wine
or
any
rich
depositumn
into
.
IV.
Vt
principium
operandi
,
As
a
principle
of
Emendation
of
life
,
Sect.
5.
and
of
new
Obedience
.
Lord
take
away
iniquity
and
receive
us
into
favour
,
then
will
we
be
thankfull
unto
thee
,
and
that
shall
produce
amendment
of
life
;
Ashur
shall
not
save
us
,
neither
will
we
ride
upon
horses
,
&c.
A
thankefull
apprehension
of
the
goodnes
of
God
in
forgiving
,
giving
,
saving
,
honouring
us
,
is
one
of
the
principall
foundations
of
sincere
obedience
.
Then
the
Soule
will
thinke
nothing
too
good
for
God
,
that
hath
shewed
himselfe
so
good
unto
it
.
Jure
gentium
servi
nostri
sunt
qui
ex
ancillis
nostris
nascuntur
.
Leg.
5.
D.
de
statu
Hominis
.
&
Leg.
28.
de
usuris
&
fructibus
.
Ibid.
What
shall
I
render
unto
the
Lord
for
all
his
benefits
?
saith
the
Prophet
David
.
Psal.
116.12
.
and
a
little
after
it
followes
,
O
Lord
,
truly
I
am
thy
servant
,
I
am
thy
servant
,
and
the
Son
of
thine
Handmaide
;
that
is
,
an
Home-borne
servant
,
thine
from
my
mothers
wombe
.
It
is
an
allusion
to
those
who
were
borne
of
Servants
in
the
House
of
their
Masters
,
and
so
were
in
a
condition
of
Servants
.
Pa●tus
sequitur
vent●em
.
If
the
mother
be
an
Handmaide
,
the
childe
is
a
Servant
too
,
and
so
the
Scripture
calleth
them
filios
domus
,
children
of
the
house
Gen.
14.
14
,
15
,
3
,
17
,
12.
Lev.
22
,
11.
Ecclesi
.
2.7
.
His
heart
being
enlarged
in
thankfulnesse
,
presently
minded
him
of
the
deep
ingagements
that
did
bind
him
unto
Service
even
from
the
wombe
.
True
filiall
and
Evangelicall
obedience
ariseth
from
faith
and
love
.
Faith
shewes
us
Gods
love
to
us
,
and
therby
worketh
in
us
a
Reciprocal
love
unto
him
,
We
love
him
,
because
he
loved
us
first
.
1
John
4.19
.
This
is
the
only
thing
wherein
a
Servant
of
God
may
answer
him
,
and
may
de
simili
mutuam
rependere
vicem
,
as
Berna●d
speakes
,
returne
back
unto
God
what
he
gives
unto
him
.
[
](A57143-e31370-b)b
b
Si
mihi
irascatur
Deus
,
num
illi
ego
similiter
redirascar
?
non
utique
sed
pavebo
,
sed
contremiscam
,
sed
veniam
deprecabor
.
Ita
si
me
arguat
,
non
redarguetur
a
me
,
sed
ex
me
potius
justifi
.
cabitur
:
nec
si
me
judicabit
,
judicabo
ego
eum
,
sed
adorabo
.
Si
dominatur
,
me
oportet
servire
;
Si
imperat
,
me
oportet
parere
;
nunc
jam
videas
de
amore
quam
aliter
〈◊〉
;
N●mcum
amat
Deus
non
aliud
vult
quā●mari
.
Bern.
serm
.
83
▪
in
Cantic
.
If
he
be
angry
with
me
,
I
must
not
be
angry
again
with
him
,
but
feare
and
tremble
,
and
begge
for
pardon
.
If
he
reprove
me
,
I
must
not
reprove
but
justifie
him
:
If
he
judge
me
,
I
must
not
judge
but
adore
him
.
But
if
he
love
me
,
I
must
take
the
boldnes
to
love
him
againe
,
for
therefore
he
loves
that
he
may
be
loved
.
And
this
love
of
ours
unto
Christ
makes
us
ready
to
do
every
thing
which
he
requires
of
us
,
because
we
know
that
he
hath
done
much
more
for
us
then
he
requireth
of
us
.
The
love
of
Christ
saith
the
Apostle
,
constraineth
us
,
because
we
thus
judge
,
that
if
one
dyed
for
all
,
then
were
all
dead
,
that
is
either
dead
in
and
with
him
in
regard
of
the
guilt
and
punishment
of
sin
,
so
as
to
be
freed
from
the
damnation
of
it
,
or
dead
by
way
of
conformity
unto
his
death
,
in
dying
unto
sinne
,
and
crucifying
the
old
man
,
so
as
to
shake
off
the
power
and
strength
of
it
.
And
the
fruite
of
all
,
both
his
dying
and
our
loving
,
is
this
,
That
we
should
not
live
unto
our selves
,
but
unto
him
that
dyed
for
us
and
rose
again
.
Thus
love
argues
from
the
greater
to
the
lesser
,
from
the
greatnes
of
his
work
for
us
to
the
smalnes
of
ours
unto
him
;
If
he
died
to
give
us
life
,
then
we
must
live
to
doe
him
Service
.
[
](A57143-e31480-b)k
k
Quis
coram
Deo
innocens
invenitur
qui
vult
fieri
quod
vetatur
,
si
subtrahas
q●od
timetur
?
Qui
gehennas
metuit
,
non
peccare
metuit
sed
ardere
;
ille
autem
peccare
me●uit
,
qui
peccatum
ipsum
sicu●gehennas
odit
.
Au.
Ep.
144.
Bernard
ser
de
Trip.
●●hae●
.
Vere
Chrstianus
est
qui
plus
amat
dominum
quam
timet
gehennam
,
ut
etiamsi
dicat
illi
De●s
▪
ute●e
deliciis
carnalibus
sempiternis
&
quantum
potes
pecca
,
nec
morietis
nec
in
gehennam
mitteris
,
sed
mecum
tantummodo
non
eris
;
exhorrescat
et
omnino
non
prece●
;
non
jam
ut
in
illud
quod
timebat
non
incidat
,
sed
ne
illum
quem
sic
amat
offend●t
.
Idem
de
Catechizand
.
Rudibus
.
c.
17.
de
natur
&
grat
.
c.
57.
con●
.
2
Et
Pelag.
l.
1
▪
c.
9.
&
l.
2.69
.
Feare
produceth
onely
servile
&
unwilling
performances
,
as
those
fruites
which
grow
in
Winter
,
or
in
cold
Countries
,
are
sowre
,
unsavoury
,
and
unconcocted
;
but
those
which
grow
in
Summer
,
or
in
hotter
Countries
,
by
the
warmth
and
influence
of
the
Sun
are
sweet
and
wholesome
:
such
is
the
difference
between
those
fruits
of
obedience
which
feare
and
which
love
produceth
.
The
most
formall
principle
of
obedience
is
love
,
and
the
first
beginings
of
love
in
us
unto
God
arise
from
his
mercies
unto
us
being
thankfully
remembred
;
&
this
teacheth
the
soule
thus
to
argue
,
God
hath
given
deliverances
unto
me
,
and
should
I
breake
his
Commandements
?
Ezra
13.14
.
Christ
gave
himselfe
to
redeeme
me
from
all
iniquity
,
and
to
make
me
in
a
speciall
manner
his
owne
,
therefore
I
must
be
zealous
of
good
workes
.
Tit.
2.14
.
therefore
I
must
shew
forth
the
vertues
of
him
that
called
me
out
of
darkenes
into
his
marvellous
Light
.
1
Pet.
2.9
.
No
more
frequent
,
more
copious
common
place
in
all
the
Scriptures
then
this
to
call
for
obedience
,
and
to
aggravate
disobedience
by
the
consideration
of
the
great
things
that
God
hath
done
for
us
.
Deut.
13.20
,
21
,
11
,
7
,
8
,
29
,
32
,
6
,
7.
Iosh.
24.2
,
14.
1
Sam.
12.24
,
Isay.
1
,
2.
Ier.
2.5
,
6.
Hos.
2.8
.
Mic.
6.3
,
5.
In
the
[
](A57143-e31730-b)a
a
Per
modum
pigneris
,
licet
non
per
modum
mancipii
.
Leg.
2.
Cod.
de
postliminio
Reversis
,
&c.
nempe
servi
sunt
quoad
solvatur
pretium
Redemptori
.
Si
quis
servum
captum
ab
h●stibus
Redemerit
,
protinus
est
Redimentis
.
L.
12.
sect.
7.
F.
de
captivit
.
Law
a
Ransomed
man
became
the
Servant
of
him
that
bought
and
delivered
him
:
and
upon
this
argument
the
Apostle
calls
for
obedience
.
Ye
are
not
your
owne
,
but
you
are
bought
with
a
price
,
therefore
glorifie
God
in
your
body
,
and
in
your
spirits
,
wh●ch
are
Gods
.
1
Cor.
6.19
,
20.
We
have
but
the
use
of
our selves
,
the
property
[
](A57143-e31840-b)b
b
Fructu●rius
nihil
facere
debet
in
perniciem
proprietatis
.
L.
13
sect.
4.
F.
de
usu
fructu
.
is
his
,
and
we
may
do
nothing
to
violate
that
.
V.
Ut
instrumentum
divinae
gloriae
.
As
a
meanes
and
instrument
of
publishing
Gods
praises
.
There
is
an
Emphasis
in
the
word
Lips
.
Sometimes
it
is
a
diminutive
word
,
taking
away
from
the
duty
performed
,
as
Matth.
15.8
.
This
people
honour
me
with
their
lips
,
but
their
heart
is
far
from
me
.
Sect.
6.
But
here
it
is
an
Augmentative
word
,
that
enlargeth
the
duty
,
and
makes
it
wider
.
I
will
sacrifice
unto
thee
saith
Ionah
,
with
the
voice
of
thanksgiving
,
Jonah
2.9
.
God
regardeth
not
the
sacrifice
if
this
be
not
the
use
that
is
made
of
it
,
to
publish
and
celebrate
the
glory
of
his
name
.
The
outward
ceremony
is
nothing
without
the
thankfulnes
of
the
heart
and
the
thankfulnes
of
the
heart
is
too
little
,
except
it
have
a
voice
to
proclaime
it
abroad
,
that
other
may
learn
to
glorifie
and
admire
the
works
of
the
Lord
too
.
It
is
not
enough
to
Sacrifice
,
not
enough
to
sacrifice
the
sacrifices
of
thanksgiving
,
except
withal
we
declare
his
works
with
rejoycing
,
psal.
107.22
.
There
is
a
private
thankfulnes
of
the
Soul
within
it self
,
when
meditating
on
the
goodnesse
of
God
,
it
doth
in
secret
returne
the
tribute
of
an
humble
and
obedient
heart
back
again
unto
him
,
which
is
to
praise
God
on
the
Bed
:
and
there
is
publick
thanksgiving
,
when
men
tell
of
the
wondrous
works
of
God
in
the
great
Congregation
of
his
Saints
,
Psal.
149.1.5
.
Psal.
26.7.12
.
Now
here
the
Church
promiseth
this
publick
thanksgiving
,
it
shal
not
be
the
thankfulnesse
of
the
heart
onely
,
but
of
the
lips
too
.
As
it
is
noted
of
the
thankfull
Leper
,
that
with
a
loud
voice
he
glorified
God
,
Luke
17.15
.
The
living
,
the
living
shall
praise
thee
,
saith
Hezekiah
;
but
how
should
they
doe
it
?
The
fathers
to
the
children
shall
make
known
thy
truth
,
Isay
38.19
.
There
are
some
affections
and
motions
of
the
heart
that
do
stop
the
mouth
,
Plu●●rch
.
de
capiend
ex
Hos●ibus
utilitate
.
Arist.
Probl●m
.
sect.
27.
are
of
a
cold
stupefactive
,
and
constringent
nature
,
as
the
sap
staies
and
hides
it selfe
in
the
root
while
it
is
winter
.
Such
is
fear
and
extremity
of
griefe
.
Come
saith
the
Prophet
,
Let
us
enter
into
our
defenced
cities
,
and
let
us
be
silent
there
,
for
the
Lord
our
God
hath
put
us
to
silence
,
Jer.
8.14
.
Isai.
10.14
.
Other
affections
open
the
mouth
,
are
of
an
expansive
&
dilating
nature
,
know
not
how
to
be
straitned
or
suppressed
,
and
of
all
these
,
joy
,
and
sense
of
Gods
mercy
,
can
least
contain
it self
in
the
compasse
of
our
narrow
breast
,
but
will
spread
and
communicate
it selfe
to
others
.
A
godly
Heart
is
in
this
like
unto
those
flowers
which
shut
when
the
Sun
sets
,
when
the
night
comes
,
&
open
again
when
the
Sun
returnes
and
shines
upon
them
.
If
God
withdraw
his
favor
,
and
send
a
night
of
affliction
,
they
shut
up
themselves
,
and
their
thoughts
in
silence
;
but
if
he
shine
again
,
and
shed
abroad
the
light
and
sense
of
his
love
upon
them
,
then
their
heart
&
mouth
is
wide
open
towards
heaven
in
lifting
up
praises
unto
him
.
Hannah
prayed
silently
so
long
as
she
was
in
bitternes
of
soul
,
and
of
a
sorrowfull
spirit
,
1
Sam.
1
.
1●
,
15.
but
as
soon
as
God
answered
her
prayers
,
and
filled
her
heart
with
joy
in
him
,
presently
her
mouth
was
enlarged
into
a
Song
of
thanksgiving
▪
Chap.
2.1
.
There
is
no
phrase
more
usual
in
the
Psalmes
,
then
to
sing
forth
praises
unto
God
,
&
it
is
not
used
without
a
speciall
Emphasis
.
For
it
is
one
thing
to
praise
,
and
another
to
Sing
praises
,
Psal.
146.2
.
This
is
,
to
publish
,
to
declare
,
to
speak
of
,
abundantly
to
utter
the
memory
of
Gods
great
goodnesse
,
Apud
poetas
Clarissimos
laudes
Deorum
inter
Regalia
convivia
c●neb●ntur
.
Quintil.
lib.
1.
cap.
10.
nec
aliter
veri
Dei
liudes
in
conviviis
Christianorum
.
Tertul
.
Apolog.
cap.
39.
Cyprian
lib.
2.
Epist.
2.
that
one
generation
may
derive
praises
unto
another
,
as
the
Expressions
are
,
Psa.
145.4.7
.
And
therefore
we
finde
in
the
most
solemn
thanksgivings
,
that
the
people
of
God
were
wont
in
great
companies
,
and
with
musicall
instruments
to
sound
forth
the
praises
of
God
,
and
to
cause
their
joy
to
be
heard
afar
off
,
Neh.
12.27
,
31
,
43.
Isai.
12.4
,
5
,
6.
Ier.
31.7
.
This
then
is
the
force
of
the
expression
,
Lord
when
thou
hast
taken
away
iniquity
,
and
extended
thy
grace
and
favour
to
us
,
we
will
not
onely
have
thankfull
hearts
,
every
man
to
praise
thee
by
himselfe
;
but
we
will
have
thankfull
lips
to
shew
forth
thy
praise
,
we
will
stir
up
and
encourage
one
another
,
we
will
tell
our
children
,
that
the
generations
to
come
may
know
the
mercy
of
our
God
.
This
is
a
great
part
of
the
Communion
of
Saints
to
joyne
together
in
Gods
prayses
.
There
is
a
Communion
of
Sinners
,
wherein
they
combine
together
to
dishonour
God
,
and
encourage
one
another
in
evil
,
Psal.
64.5
.
Psal.
83.5.8
.
Prov.
1.10
11.
Eve
was
no
sooner
caught
her self
,
but
she
became
a
kinde
of
Serpent
,
to
deceive
and
to
catch
her
husband
.
A
Tempter
hath
no
sooner
made
a
Sinner
,
but
that
Sinner
will
become
a
Tempter
.
As
therefore
Gods
Enemies
hold
communion
to
dishonour
him
:
so
great
reason
there
is
that
his
servants
should
hold
Communion
to
praise
him
,
and
to
animate
and
hearten
one
another
unto
duty
,
as
men
that
draw
at
an
anchor
,
and
Souldiers
that
set
upon
a
service
,
use
to
do
with
mutual
incouragements
,
Isai.
2.3
.
Zach.
8.21
.
Mal.
3.16
.
The
Holy
Oyle
for
the
Sanctuary
was
made
of
many
spices
compounded
by
the
art
of
the
Perfumer
,
Exod.
30.23
,
24.25
.
to
note
unto
us
that
those
duties
are
sweetest
which
are
made
up
in
a
Communion
of
Saints
,
each
one
contributing
his
influence
and
furtherance
unto
them
.
As
in
windes
and
rivers
where
many
meet
in
one
they
are
strongest
;
and
in
Chaines
and
Jewels
where
many
links
and
stones
are
joyned
in
one
,
they
are
richest
.
All
good
is
diffusive
,
like
Leven
in
a
lump
,
like
sap
in
a
root
;
it
wil
finde
the
way
from
the
heart
to
every
faculty
of
soul
and
body
,
and
from
thence
to
the
ears
and
hearts
of
others
.
Every
living
creature
was
made
with
the
seed
of
life
in
it
,
to
preserve
it self
by
multiplying
,
Gen.
1.1.11.12
.
And
of
all
seeds
that
of
the
Spirit
,
and
the
Word
(
1
Ioh.
3.9
.
1
Pet.
1.23
.
)
is
most
vigorous
,
and
in
nothing
so
much
as
in
glorifying
God
,
when
the
joy
of
the
Lord
,
which
is
our
strength
,
doth
put
it self
forth
to
derive
the
praises
of
his
Name
,
and
to
call
in
others
to
the
celebration
of
them
.
From
all
which
we
learn
,
1.
By
what
means
(
amongst
many
others
)
to
try
the
truth
of
our
conversion
;
namely
,
Sect.
7.
by
the
life
and
workings
of
true
Thankfulnesse
unto
God
for
pardon
of
sin
,
and
accepting
into
favour
.
Certainly
when
a
man
is
converted
himself
,
his
heart
will
be
enlarged
,
and
his
mouth
will
be
filled
with
the
praises
of
the
Lord
;
he
will
acquaint
others
what
a
good
God
he
is
turned
unto
.
If
he
have
found
Christ
himself
,
as
Andrew
and
Philip
,
and
the
woman
of
Samaria
did
,
he
will
presently
report
it
to
others
▪
and
invite
them
to
come
and
see
,
Ioh.
1.41.46
.
Ioh.
4.29
.
If
Zacheus
be
converted
,
he
receiveth
Christ
joyfully
,
Luk.
19.6
.
If
Matthew
be
converted
,
he
entertains
him
with
a
feast
,
Luk.
5.29
.
If
Cornelus
be
instructed
in
the
knowledge
of
him
,
he
will
call
his
kinsfolke
and
friends
to
partake
of
such
a
banquet
,
Acts
10.24
.
If
David
be
converted
himself
,
he
wil
endeavour
that
other
sinners
may
be
converted
too
,
Psa.
51.13
.
and
will
shew
them
what
the
Lord
hath
done
for
his
soul.
The
turning
of
a
sinner
from
evill
to
good
,
is
like
the
turning
of
a
Bell
from
one
side
to
another
,
you
cannot
turn
it
,
but
it
will
make
a
sound
,
and
report
its
own
motion
.
He
that
hath
not
a
mouth
open
to
report
the
glory
of
Gods
mercy
to
his
soul
,
and
to
strengthen
and
edifie
his
brethren
,
may
justly
question
the
truth
of
his
own
conversion
.
In
Aarons
garments
(
which
were
types
of
holinesse
)
there
were
to
be
golden
Bells
and
Pomegranates
,
which
(
if
we
may
make
any
allegoricall
application
of
it
)
intimateth
unto
us
,
That
as
a
Holy
life
is
fruitfull
and
active
in
the
duties
of
spirituall
obedience
,
so
it
is
loud
and
vocall
in
sounding
forth
the
praises
of
God
,
and
thereby
endeavouring
to
edifie
the
Church
.
Gedeons
Lamps
and
Pitchers
were
accompanied
with
Trumpets
;
when
God
is
pleased
to
put
any
light
of
grace
into
these
earthen
vessels
of
ou●s
,
we
should
have
mouthes
full
of
thankfulnesse
to
return
unto
him
the
glory
of
his
goodnesse
.
And
as
that
repentance
is
unsound
which
is
not
accompanied
with
thankfulnesse
,
so
that
thankfulnesse
is
but
empty
and
hypocriticall
,
Quintil.
Insti
.
●i
.
10
cap.
3.
A.
Gelli
.
l.
1.
c.
15.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aeschy●us
apud
Plut.
de
Aud.
Poetis
.
Dicta
sactis
desicientibus
erubescunt
.
Tertul.
de
pat●ia
cap.
1.
which
doth
not
spring-out
of
sound
repentance
;
we
use
to
say
that
the
words
of
Fools
are
in
labris
nata
,
borne
in
their
lips
:
but
the
words
of
wise
men
are
E
sulc●pectoris
,
drawn
up
out
of
an
inward
judgement
.
The
Calves
of
the
lips
are
no
better
then
the
Calves
of
the
Stall
in
Gods
account
,
if
they
have
not
an
heart
in
them
.
Without
this
the
promise
here
mad
to
God
would
be
no
other
then
that
with
which
nurses
deceive
their
little
children
,
when
they
promise
them
a
gay
golden
new
nothing
.
Praise
in
the
mouth
without
repentance
in
the
heart
,
is
like
a
Sea-weed
that
grows
without
a
root
.
Like
the
powring
of
Balme
and
Spices
upon
a
dead
body
,
which
can
never
thorowly
secure
it
from
putrefaction
.
Like
a
perfume
about
one
sick
of
the
plague
,
whose
sweet
smell
carries
infection
along
with
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alex.
S●●om
.
l.
7.
Deum
colit
,
quisquis
imitatus
est
.
Senec.
Epist.
95.
Vid.
Chrysost.
Hom.
25.
in
Math.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
not
the
mentioning
of
mercies
,
but
the
improving
of
them
unto
piety
,
which
expresseth
our
thankfullnesse
unto
God
.
Gods
sets
every
blessing
upon
our
score
,
and
expects
an
answer
and
returne
suteable
.
He
compares
Corazin
and
Bethsaida
with
Tyre●nd
●nd
Sidon
;
and
if
their
lives
be
as
bad
as
these
,
their
punishment
shall
be
much
heavier
,
because
the
mercies
they
enjoyed
were
much
greater
.
The
not
using
of
mercies
is
the
being
unthankfull
for
them
.
And
it
is
an
heavie
account
which
men
must
give
for
abused
mercies
,
Deut.
32.6
.
Amos
2.9.13
.
Luke
13
▪
7.
Heb.
6.7
.
Sins
against
mercy
and
under
mercy
,
are
the
first
ripe
fru●●
;
when
the
Sun
shines
hottest
,
the
fruits
ripen
fastest
,
Amos
8.1.2
.
Ier.
1.11.12
.
God
doth
not
beare
so
long
with
the
provocations
of
a
Church
,
as
of
those
that
are
not
a
people
;
the
sins
of
the
Amorites
were
longer
in
ripening
,
then
the
sins
of
Israel
.
When
judgement
is
abroad
,
it
will
begin
at
the
House
of
God
.
II.
We
should
be
so
much
the
more
earnestly
pressed
unto
this
,
Sect.
8·
by
how
much
it
is
the
greater
evidence
of
our
conversion
unto
God
,
and
by
how
much
more
apt
we
are
to
call
for
mercies
when
we
want
them
,
then
with
the
Leper
to
returne
praises
when
we
do
enjoy
them
.
Ten
cried
to
be
healed
,
but
there
was
but
one
that
returned
glory
to
God
.
Vessels
will
sound
when
they
are
empty
,
fill
them
and
they
are
presently
dumb
.
When
we
want
mer●cies
,
then
with
Pharaoh
wee
cry
out
for
pardon
,
for
peace
,
for
supplies
,
for
deliverances
;
but
when
prayers
are
answered
,
and
our
turne
served
,
how
few
remember
the
method
which
God
prescribes
,
Call
on
me
in
the
day
of
trouble
,
I
will
hear
thee
,
and
th●n
shalt
glorifie
me
.
Psal.
50.15
.
yea
how
many
like
Swine
trample
on
the
meat
that
feeds
them
,
and
tread
under
foot
the
mercies
that
preserve
them
?
How
many
are
so
greedily
intent
upon
the
things
they
desire
,
that
they
cannot
see
nor
value
the
things
they
enjoy
.
Omni●
festinatio
caeca
est
.
It
is
noted
even
of
good
King
Hezekiah
,
that
he
did
not
render
according
to
the
benefits
which
he
had
received
,
Seneca
de
Benefic
.
li
3.
c.
3.
Liv.
lib.
22.
2
Chron.
32.25
.
Therefore
we
should
be
exhorted
in
our
prayers
for
pardon
and
grace
,
to
do
as
the
Church
here
doth
,
to
promise
the
Sacrifices
of
Thankfulnesse
and
obediene
,
not
as
a
price
to
purchase
mercy
(
for
our
good
extends
not
unto
God
,
Psal.
16.2
)
but
as
a
tye
and
obligation
upon
our selves
,
to
acknowledge
and
return
the
praise
of
mercy
to
him
that
gives
it
.
And
this
the
Apostle
exhorteth
us
unto
,
that
our
requests
should
be
made
known
unto
God
,
not
onely
with
prayer
and
supplication
,
but
with
Thankesgiving
,
Phil.
4.6
.
1
Thess.
5.
17.18
.
1
Tim.
2.1
.
which
we
finde
to
have
been
his
own
practice
.
Eph.
3
,
14.20.21
.
We
should
keep
a
Catalogue
of
Gods
mercies
to
quicken
us
unto
dutie
,
as
well
as
a
Catalogue
of
our
own
sins
to
make
us
cry
for
mercy
.
And
unto
this
duty
of
Thanksgiving
we
may
be
excited
,
I.
By
the
consideration
of
Gods
greatnesse
.
Great
is
the
Lord
,
and
therefore
greatly
to
be
praised
,
Psal.
145.3
.
The
praises
of
God
should
be
according
to
his
Name
,
Ps.
48.10
.
Ps.
96.8
.
All
things
were
made
for
no
other
end
,
but
to
return
glory
to
him
that
made
them
.
Because
al
things
are
of
him
,
therfore
all
must
be
to
him
,
Ro.
11.36
And
this
the
very
Figure
of
the
world
teacheth
us
.
For
a
Circular
line
ends
where
it
began
,
and
returns
back
into
its
originall
point
,
Vid.
Field
of
the
Church
.
li.
1.
cap.
1.
Plutarch
.
lib.
de
E.
Qui
curat
esse
nisi
propter
te
.
pro
nihilo
est
,
&
nihil
est
.
Qui
vult
esse
sibi
&
non
tibi
nihil
esse
incipit
inter
omnia
Bern.
serm.
20
in
Cant
Eo
quisque
pessimus
quo
optimus
,
si
hoc
ipsum
quod
est
optimus
adscrib●t
sibi
.
serm.
84
in
Cantic
.
by
that
means
strengthning
and
preserving
it self
.
For
things
are
usually
strongest
when
nearest
their
originall
,
and
the
more
remote
from
that
,
the
weaker
they
grow
.
As
a
tree
is
strongest
at
the
root
,
and
a
branch
or
bough
next
the
trunk
or
stock
,
and
the
further
out
it
grows
from
thence
,
the
smaller
and
we●ker
it
grows
too
;
and
the
further
it
is
from
the
originall
of
its
being
,
the
nearer
it
is
unto
not
.
Being
.
So
all
creatures
are
hereby
taught
both
for
preservation
of
that
being
they
have
,
&
for
supply
of
what
perfections
they
want
,
and
in
both
,
for
the
setting
forth
of
the
greatnesse
of
their
Maker
,
(
out
of
whose
infinite
Being
all
finite
beings
are
sustained
&
perfected
)
to
run
back
unto
God
,
for
whose
sake
they
are
,
and
have
been
created
.
Rivers
come
from
the
Sea
,
and
therefore
run
back
into
the
Sea
again
;
The
trees
receive
sap
from
the
earth
,
and
within
a
while
pay
it
back
in
those
leaves
that
fall
down
to
the
earth
again
.
Now
as
God
hath
made
all
creatures
thus
to
shew
forth
the
glory
of
his
greatnes
,
so
he
will
have
them
do
it
by
these
Principles
,
and
in
that
maner
of
working
which
he
hath
planted
in
them
.
Inanimate
and
meere
naturall
crea●ures
are
bid
to
praise
the
Lord
,
Psal.
148.8.9
.
but
this
●hey
do
blindly
and
ignorantly
,
like
the
arrow
which
flies
toward
the
marke
,
but
understandeth
not
its
own
motion
,
being
directed
thither
by
an
understanding
without
and
above
it self
.
And
thus
when
every
thing
by
the
naturall
weight
and
inclination
of
its
own
form
moveth
to
the
place
where
it
may
be
preserved
,
or
draweth
to
it
those
further
degrees
of
perfection
,
whereby
it
may
be
improved
,
and
have
more
of
being
communicated
to
it
,
it
may
truly
be
said
to
praise
the
Lord
,
in
that
it
obeyeth
the
Law
which
he
planted
in
it
,
and
is
by
his
wise
providence
carried
back
towards
him
,
to
derive
its
conservation
&
perfection
from
the
same
fountain
from
whence
it
s
Being
did
proceed
.
But
now
reasonable
creatures
being
by
God
enriched
with
Internall
knowledge
,
and
that
knowledge
in
his
Church
exceedingly
raised
by
his
manifestation
of
himself
as
their
utte●most
blessednesse
in
the
Word
unto
them
,
He
therefore
requires
that
we
should
worke
actively
,
and
with
intention
of
the
End
for
which
he
made
us
,
guiding
all
our
aimes
and
inclinations
towards
his
glory
by
that
internall
knowledge
of
his
Excellency
which
he
hath
implanted
in
us
,
and
revealed
to
us
.
And
indeed
all
other
creatures
are
in
this
sense
said
to
glorifie
God
,
because
the
infinite
power
,
wisdom
,
goodnesse
,
and
perfection
of
God
which
are
in
their
beings
and
workings
so
notably
relucent
,
do
become
the
object
of
reasonable
creatures
,
to
contemplate
upon
,
and
by
that
means
draw
forth
admiration
and
adoration
of
him
.
II.
By
the
consideration
of
Gods
goodnesse
.
He
deserves
it
at
our
hands
.
Sect.
9.
He
gives
more
to
us
then
we
are
able
to
render
unto
him
.
The
Sun
shines
on
the
Moon
with
his
own
glorious
light
,
the
Moon
ret●rns
but
a
〈◊〉
spotted
light
upon
the
world
.
We
can
return
nothing
unto
God
,
but
that
which
is
his
own
,
1
Chro.
29.16
.
and
it
goes
not
with
that
purity
from
us
as
it
came
unto
us
,
We
cannot
send
forth
a
thought
round
about
us
,
but
it
w●ll
returne
with
a
report
of
mercy
,
and
that
mercy
calls
for
a
returne
of
praise
.
[
](A57143-e33640-b)a
a
Magna
est
gratia
quae
tribuiturhominib●s
vehemen—ter
egentibus
,
&
in
rebus
magnis
&
difficilibus
&
cum
quis
beneficiū
alicui
dat
aut
solus
,
aut
primus
vid.
Arist.
Rhet.
lib.
2
c.
7
itaque
in
hujusmodi
benefactores
admissa
gravius
vindicantur
.
L
1.
de
obsequiis
parentibus
&
pationis
prae●●āt
▪
D.
&
L.
28.
de
poenis
.
sect
.
8.
But
above
all
,
the
goodnesse
of
God
mentioned
in
the
text
,
Taking
away
iniquity
,
and
receiving
graciously
,
this
calls
for
the
Calv●s
of
the
lips
to
be
offered
,
as
in
the
new
Moons
,
with
Trumpets
and
solemnity
,
Num
▪
10.10
.
The
beams
of
the
Sun
the
more
directly
they
fall
on
the
body
of
the
Moone
,
doe
fill
it
with
the
more
abundant
light
:
so
the
more
copious
and
notable
Gods
mercies
are
unto
us
,
the
more
enlarged
should
our
praises
be
unto
him
.
Therefore
true
Penitents
that
have
more
tasted
of
mercy
,
are
more
obliged
unto
thanksgiving
,
Psal.
147.20
.
Excellent
speech
is
not
comely
in
the
mouth
of
fools
,
Prov.
17.7
.
But
Praise
is
comly
for
the
upright
,
Psal.
33.1
.
For
as
God
is
most
dishonoured
by
the
sinnes
of
holy
men
when
they
are
committed
against
light
,
and
break
forth
into
scandall
,
as
a
[
](A57143-e33760-b)b
b
Pretiosam
vestem
exigua
quaevis
macula
turpius
decolórat
.
Nobis
ad
immundiciam
minima
quaevis
inobedientia
sufficit
,
&c.
Bernard
.
●er
.
de
triplici
custodia
.
spot
in
silk
is
a
greater
blemish
then
in
Sackcloth
,
2
Sam
12.14
.
So
is
he
most
honoured
by
the
confession
and
praises
of
holy
men
,
because
they
know
more
of
his
glory
and
goodnesse
then
others
,
and
can
report
greater
things
of
him
.
Wicked
men
speak
of
God
by
hear-say
,
and
by
notion
onely
,
but
holy
men
by
[
](A57143-e33810-b)c
c
Est
locus
ubi
vere
quiescens
&
quietus
cernitur
Deus
,
lo●cus
omnino
non
judicis
▪
non
magistri
;
sed
spousi
-
sed
heu
rara
hora
&
parva
mora
.
Bern.
ser.
23.
in
Cant.
Mens
ineffabili
ve●bi
illecta
dulcedine
quodammodo
se
●●bi
suratur
,
imó
rapitur
atque
elabitur
a
scipsa
ut
verbo
fruatur
—
dulce
commercium
,
sed
breve
momentum
&
experimentum
rarum
.
Ibid.
serm
.
85.
vid.
etiam
serm
.
83
▪
〈◊〉
serm
.
1.3.31
.
intimate
Experience
,
as
the
Queen
of
Sheha
knew
more
of
Solomons
wisdom
from
his
mouth
,
then
from
his
fame
.
He
that
sees
but
the
outward
Court
and
buildings
of
a
Palace
,
can
say
it
is
a
glorious
place
:
but
he
that
like
the
Ambassadours
of
the
King
of
Babylen
in
Hezekiah
his
time
,
shall
be
admitted
to
see
the
house
of
precious
things
,
and
all
the
Treasures
of
the
Palace
,
can
speak
much
more
honourably
of
it
.
Every
one
might
see
and
admire
the
stones
of
the
Temple
without
,
who
were
not
admitted
to
view
the
Gold
,
and
curious
workmanship
within
.
The
more
intimate
Communion
a
man
hath
with
God
as
a
Redeemer
,
the
more
glorious
and
abundant
praises
can
he
render
unto
him
.
Besides
[
](A57143-e33940-b)a
a
Illa
domus
l●etiti●e
est
,
ista
militiae
.
Illa
domus
laudis
,
ista
orationis
.
Bern.
serm
.
2.
in
dedicat
▪
Eccle.
Praise
is
the
language
of
Heaven
;
the
whole
Happinesse
of
the
Saints
there
is
to
enjoy
God
,
and
their
whole
busin●sse
is
to
praise
him
.
And
they
who
are
to
live
in
another
Countrey
,
will
be
more
solicitous
to
learn
the
language
,
and
foreacquaint
themselves
with
the
manners
and
usages
of
that
countrey
,
than
they
who
have
no
hopes
nor
assurance
of
comming
thither
.
As
they
who
have
hope
to
be
like
Christ
in
glory
,
will
purifie
themselves
,
that
they
may
in
the
meane
time
be
like
him
in
grace
,
1
John
3.2
,
3.
So
they
that
have
hope
to
praise
him
for
ever
in
heaven
,
will
study
the
Song
of
Moses
and
of
the
Lamb
before
they
come
thither
.
And
indeed
none
can
praise
God
but
they
that
can
abase
&
deny
themselves
;
wicked
men
in
all
duties
serve
and
seeke
themselves
.
But
the
very
formality
of
praise
is
to
seek
God
,
and
to
make
him
the
End
of
our
so
doing
.
The
Apostle
exhorts
us
to
offer
our selves
a
living
sacrifice
,
Rom.
12.1
.
that
is
to
say
,
to
separate
our selves
for
God
,
and
for
his
uses
.
The
sacrifice
we
know
was
Gods
,
for
his
sake
it
was
burnt
and
broken
,
and
destroyed
.
We
must
be
such
Sacrifices
,
deny
our selves
,
be
lost
to
our selves
;
not
serve
,
nor
seek
,
nor
aime
at
our selves
:
but
resolve
to
esteeme
nothing
dear
in
comparison
of
Gods
honour
,
and
to
be
willing
any
way
whether
by
life
or
by
death
that
hee
may
be
magnified
in
us
,
Acts.
21.13
.
Phil.
1.20
.
Love
of
Communion
in
naturall
creatures
is
stronger
then
self-love
;
Stones
will
move
upward
,
fire
downward
,
to
preserve
the
universe
from
a
vacuity
,
and
to
keep
the
compages
of
nature
together
.
How
much
more
is
,
and
ought
the
love
of
God
himself
in
the
new
creature
to
be
stronger
then
selfe-love
whereby
it
seeks
and
serves
it self
?
And
without
this
,
all
other
services
are
but
Ananias
hi●
lye
,
lies
to
the
holy
Ghost
,
keeping
to
our selves
what
we
would
seem
to
bestow
upon
him
.
Lifting
up
the
eyes
,
beating
the
breast
,
spreading
the
hands
,
bending
the
knee
,
hanging
down
the
head
,
levelling
the
countenance
,
sighing
,
sobbing
,
fasting
,
howling
,
all
,
nothing
else
but
mocking
of
God
.
And
we
may
say
of
such
men
,
as
the
Emperor
of
him
that
sold
the
glasses
for
pearl
(
though
in
a
sadder
sense
)
Imposturam
faciunt
&
patientur
.
They
deceive
God
,
and
fail
in
his
precepts
,
and
they
shall
be
themselves
deceived
,
and
faile
in
their
owne
expectation
.
For
the
hope
of
the
wicked
shall
perish
.
III.
By
a
double
consideration
of
our selves
.
I.
Of
our
natural
Torpor
and
sluggishnesse
unto
this
duty
.
As
the
dead
Sea
drinkes
in
the
River
Iordan
,
Sect.
10.
and
is
never
the
sweeter
,
and
the
ocean
all
other
Rivers
,
and
is
never
the
fresher
.
So
wee
are
apt
to
receive
daily
mercies
from
God
,
and
still
remaine
unsensible
of
them
,
unthankfull
for
them
.
Gods
mercies
to
us
are
like
the
dew
on
all
the
ground
,
our
thanks
to
him
like
the
dew
on
the
fleece
We
are
like
Fishermens
wheels
,
wide
at
that
end
which
lets
in
the
Fish
,
but
narrow
at
the
other
end
,
so
that
they
cannot
get
out
againe
.
Greedy
to
get
mercy
;
●enacious
to
hold
it
,
but
unthankfull
in
acknowledging
or
right
using
of
it
.
The
rain
comes
down
from
heaven
in
showres
,
it
goes
up
but
in
mists
.
We
sow
in
our
land
one
measure
,
and
receive
ten
;
yea
Isaac
received
an
hundred
fold
,
Gen.
26.
12.
But
God
sowes
ten
,
it
may
be
an
hundred
mercies
amongst
us
,
when
we
scarce
returne
the
praise
and
the
fruit
of
one
.
Our
hearts
in
this
case
are
like
the
windows
of
the
Temple
,
1
King
.
6.4
.
wide
inward
to
let
in
mercies
,
but
narrow
outward
to
let
forth
praises
.
Now
as
Solomon
sayes
,
if
the
iron
be
blunt
,
we
must
put
too
the
more
strength
;
and
as
Husbandmen
use
where
the
nature
of
land
is
more
defective
,
to
supply
it
with
the
more
importunate
labour
;
so
having
hearts
so
earthly
for
the
performance
of
so
heavenly
a
duty
,
wee
should
use
the
more
holy
violence
upon
them
;
and
as
the
Widdow
did
extort
justice
from
an
unjust
Judge
by
her
continuall
coming
,
Luke
18.5
.
we
should
presse
and
urge
,
and
with
ingeminated
importunity
charge
this
duty
upon
our selves
,
as
the
Psalmist
doth
,
O
that
men
would
praise
the
Lord
for
his
goodnesse
,
&
for
his
wonderfull
workes
to
the
children
of
men
,
Psal.
107.8
,
15
,
21
,
31.
II.
Of
our
own
benefit
.
For
indeed
all
the
benefit
which
ariseth
out
of
this
duty
,
redounds
to
us
,
and
none
to
God
.
His
glory
is
infinite
,
and
eternally
the
same
,
Ipse
sibi
omnia
.
Tertull.
contra
Prax●am
cap.
5.
there
is
nor
can
be
no
accession
unto
that
by
all
our
praises
.
When
a
Glasse
reflecteth
the
brightnesse
of
the
Sun
,
there
is
but
an
acknowledgement
of
what
was
,
not
any
addition
of
what
was
not
.
When
an
excellent
Orator
makes
a
Panegyricall
Oration
in
praise
of
some
honourable
Person
,
he
doth
not
infuse
any
dramme
of
worth
into
the
person
,
but
onely
setteth
forth
and
declareth
that
which
is
unto
others
.
A
curious
Picture
praiseth
a
beautifull
face
,
not
by
adding
beauty
to
it
,
but
by
representing
that
which
was
in
it
before
.
The
window
which
lets
in
light
into
an
house
,
doth
not
benefit
the
light
,
but
the
house
into
which
the
light
shineth
.
So
our
praising
of
God
doth
serve
to
quicken
,
comfort
,
and
refresh
our selves
,
who
have
interest
in
so
good
a
God
:
or
to
edifie
and
incourage
our
brethren
,
that
they
may
be
ambitious
to
serve
so
honourable
a
Master
:
but
they
adde
no
lustre
or
glory
to
God
at
all
.
Now
lastly
,
for
the
right
performance
of
this
Duty
.
Sect.
11.
It
is
founded
on
the
due
apprehensions
of
Gods
Being
Good
and
of
his
Doing
Good
,
Psa.
119.68
.
Or
on
his
excellency
in
himselfe
,
and
his
goodnesse
unto
us
.
In
the
former
respect
it
standeth
in
adoring
and
extolling
the
great
Name
of
God
,
ascribing
in
our
hearts
and
mouths
all
blessednesse
unto
him
,
acknowledging
his
infinite
Majesty
in
himselfe
,
and
his
Soveraignty
over
us
his
poore
creatures
,
Exod.
15.11
.
Mic.
7.18
.
and
so
covering
our
faces
,
and
abhorring
our selves
in
his
sight
,
Isaiah
6.
Ioh
42.5.6
.
not
daring
to
question
any
of
his
deep
,
absolu●e
,
and
most
unsearchable
Counsels
;
but
because
all
things
are
of
him
,
to
acknowledge
that
all
things
ough●
to
be
for
and
to
him
,
and
are
to
be
reduced
to
the
Ends
of
his
glory
,
by
the
counsell
of
his
own
[
](A57143-e34620-b)*
*
Difficultatem
quae●●ionis
cur
alius
sic
alius
vero
sic
m●r●uus
est
,
velu●
non
solven
●o
sol●it
Apostolus●
Et
hujus
profunditati●
horrotem
usque
abh●●per●uxi●
ut
dic●●et
,
etiam
c●jus
vult
mis●r●●●r
,
&
que
●
vult
obdu●at
.
August
.
contra
2.
Epist.
Pelag.
l.
2.
c.
7.
&
l.
●
.
c.
6.
Cur
in
diversa
cau●●idem
ju●●icium
nisi
hoc
volo
?
d●
Dono
pe●sev
.
c.
8.
de
pecca●
▪
meritis
&
remissi
.
l.
2.
cap.
5.
will
,
Rom.
9.20.21
.
Rom.
11.33.36
.
Matth.
11.25
,
26.
Psal.
135.5
,
6.
Iob
9.12
.
Ephes.
1.11
.
In
the
latter
respect
,
as
hee
is
the
God
in
whom
we
live
and
m●●e
,
and
have
our
being
,
and
hope
for
our
blessednesse
:
So
it
importeth
,
first
a
glorying
and
rejoycing
in
him
as
our
alone
felicity
,
Psal.
33.1
.
Habac.
3.18
.
Phil.
4.4
.
Secondly
,
a
choosing
and
preferring
him
above
all
other
good
things
,
making
him
our
end
and
aym
,
in
life
,
in
death
,
in
doing
,
in
suffering
Rom.
4
7.8
.
Thirdly
,
a
thankfull
acknowledgement
of
all
his
mercies
,
as
most
beneficiall
unto
us
,
and
most
gratuitous
and
free
in
regard
of
him
,
2
Sam.
7.18
.
Lam.
3.22.23
.
Lastly
,
a
constant
endeavour
of
a
holy
life
,
so
to
bring
forth
frui●
,
to
doe
the
will
of
God
,
and
to
finish
his
work
which
he
hath
set
us
,
so
to
order
our
conversation
aright
before
him
,
as
that
hee
may
have
ascribed
unto
him
the
glory
of
his
authority
over
the
consciences
of
men
,
and
of
the
power
of
his
Love
shed
abroad
in
their
hearts
,
and
that
all
that
[
](A57143-e34810-b)a
a
Iustinus
Martyr
de
se
faretur
,
se
conspecta
Christiano
rum
in
morte
Const●ntia
col
legiss●
veram
esse
quae
apud
ipsos
v
geret
pietatem
.
Apolog.
1.
Illa
ipsa
obstinatio
quam
exprobratis
magist●a
est
.
Quis
enim
non
contemplatione
ej●s
concutitur
ad
requirendum
.
quid
in●us
in
●esit
?
Quis
non
ubi
requisivit
accedit
●ubi
accessit
,
pati
exoptar
,
Tertul.
Apolog.
c.
ult.
see
our
conversation
may
say
,
doubtlesse
,
the
God
whom
these
men
serve
after
so
holy
a
manner
,
for
whom
they
despise
all
outward
&
sinfull
pleasures
,
is
a
holy
and
blessed
God
,
infinitely
able
to
comfort
,
satisfie
,
and
reward
all
those
that
so
conscionably
and
constantly
give
up
themselves
unto
him
,
Iohn
15.8
.
and
17.4
.
Psal.
50.23
.
Deut.
4.6
,
7.
Mat.
5.16
.
2
Cor.
9.13
.
1
Pet.
2
.
1●
.
The
second
particular
in
their
Covenant
is
,
amendmen
of
life
,
Sect.
12.
and
a
more
speciall
care
against
those
sins
of
carnall
confidence
,
and
spirituall
adultery
,
whereby
they
had
formerly
dishonoured
and
provoked
God
.
From
whence
there
are
two
observations
which
offer
themselves
.
1.
That
true
repentance
and
sound
conversion
,
as
it
makes
a
man
thankfull
for
the
pardon
of
sin
past
,
so
it
makes
him
carefull
against
the
practise
of
sin
for
the
time
to
come
,
especially
those
particular
sinnes
,
whereby
he
had
formerly
most
dishonoured
God
,
and
defiled
his
own
conscience
.
This
doctrine
consisteth
of
two
parts
,
which
we
will
consider
asunder
.
And
first
of
this
care
and
purpose
of
amendment
in
generall
.
When
the
poore
Converts
who
had
been
guilty
of
the
most
precious
and
innocent
bloud
that
ever
was
shed
,
began
to
be
convinced
of
that
horrible
sin
,
and
found
those
nailes
wherewith
they
had
fastned
the
Lord
of
glory
to
a
Crosse
,
pricking
and
piercing
of
their
owne
hearts
,
with
what
bleeding
and
relenting
affections
did
they
mourne
over
him
?
with
what
earnest
importunities
did
they
inquire
after
the
way
of
salvation
wherein
they
might
serve
and
enjoy
him
?
never
were
their
hands
more
cruell
in
shedding
that
bloud
,
then
their
hearts
were
now
sollicitous
to
be
bathed
in
it
,
to
be
cleansed
by
it
,
Acts
2.37
.
The
poore
Prodigall
who
is
the
Embleme
of
a
penitent
sinner
,
when
hee
came
to
himselfe
againe
,
or
bethought
himself
,
Oportebat
quidem
si
fieri
posset
revivere
me
(
ut
ita
loqu●r
)
denuo
quod
male
vi●i
sed
faciam
recogitando
q●
reoperando
non
possum
.
Bern.
Serm.
de
Cant.
Ezekiae
.
as
the
phrase
is
,
1
King
.
8.47
.
(
for
we
doe
never
depart
from
God
,
but
we
doe
withall
forsake
and
lose
our selves
,
and
are
transported
with
a
spirituall
madnesse
from
our
right
mindes
)
immediately
grew
to
a
resolution
of
arising
out
of
that
base
and
brutish
condition
and
of
going
home
to
his
Father
,
and
by
that
meanes
to
his
wit
and
senses
againe
.
So
when
by
Iohns
preaching
of
repentance
,
men
were
turned
to
the
Wisdome
of
the
just
,
(
for
all
unrighteousnesse
is
folly
and
madnes
)
and
were
prepared
for
the
Lord
,
wee
immediately
finde
what
a
speciall
care
they
had
to
be
informed
in
the
wayes
of
duty
,
earnestly
inquiring
after
that
new
course
of
obedience
which
they
were
now
to
walk
,
Luke
3.10.12
,
14.
All
true
penitents
are
of
the
minde
of
these
in
the
Text
,
wee
will
not
say
any
more
,
and
what
have
I
to
doe
any
more
with
Idols
?
ver.
8.
as
Ezra
in
his
penitent
prayer
,
Should
we
now
againe
breake
thy
Commandements
?
Chap.
9.13
.
When
Christ
rose
from
the
dead
,
he
died
no
more
:
and
when
wee
repent
of
sinne
,
it
must
bee
with
a
repentance
that
must
never
any
more
bee
repented
of
,
Rom.
6.9
,
12.
2
Cor.
7.10
.
The
time
past
of
our
life
must
suffice
us
to
have
wrought
the
will
of
the
Gentiles
,
1
Pet.
4.3
.
This
care
ariseth
from
the
nature
of
true
repentance
,
which
hath
two
names
usually
given
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
change
of
the
mind
;
the
heart
is
framed
to
have
other
and
truer
notions
of
sinne
,
of
grace
,
of
heaven
,
of
hell
,
of
conscience
,
of
salvation
then
it
it
had
before
;
for
the
minde
of
wicked
men
being
defiled
,
they
can
frame
to
themselves
none
but
impure
apprehensions
of
spirituall
things
,
as
a
yellow
eye
sees
every
thing
yellow
,
and
a
bitter
palate
tastes
every
thing
bitter
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
change
of
the
cares
,
and
indeavours
of
life
.
That
whereas
before
a
man
made
provision
for
the
flesh
,
and
his
study
and
care
was
how
to
satisfie
the
lusts
of
his
own
heart
,
Rom.
13.14
.
what
he
should
eate
,
what
he
should
drink
,
wherewith
he
should
be
cloathed
:
Now
his
care
is
how
he
may
be
saved
,
how
he
may
honour
and
enjoy
God
,
Acts
2.37
.
and
16.30
.
Consilium
futuri
ex
pretcrito
veni●
.
S●nec
.
●p.
.
83.
The
first
question
in
Repentance
is
,
What
have
I
done
?
Ier.
8.6
.
and
the
next
question
is
,
What
shall
I
doe
?
Acts
9.6
.
And
this
care
repentance
worketh
,
1.
By
a
godly
sorrow
for
sinne
past
.
Sect.
13.
It
brings
into
a
mans
remembrance
the
history
of
his
former
life
,
makes
him
with
heavinesse
of
spirit
recount
the
guilt
of
so
many
innumerable
sinnes
wherewith
he
had
bound
himselfe
as
with
chaines
of
darknesse
;
the
losse
of
so
much
precious
time
mis-spent
in
the
service
of
such
a
Master
as
had
no
other
wages
to
give
but
shame
and
death
.
The
horrible
indignities
thereby
offered
to
the
●ajestie
and
Justice
of
God
,
the
odious
contempt
of
his
holy
Will
and
soveraigne
Authority
;
the
daring
neglect
of
his
threatnings
,
and
undervaluing
of
his
rewards
;
the
high
provocation
of
his
jealousie
and
displeasure
;
the
base
corrivalty
and
contesting
of
filthy
lusts
with
the
grace
of
the
Gospell
,
and
the
precious
bloud
of
the
Sonne
of
God
:
the
gainsaying
,
and
wrestling
,
and
stubborne
antipathie
of
a
carnall
heart
to
the
pure
motions
of
the
Spirit
,
and
Word
of
Christ
:
the
presumptuous
repulses
of
him
that
standeth
at
the
doore
and
knocks
,
waiting
that
he
may
be
gracious
:
the
long
turning
of
his
back
,
and
thrusting
away
from
him
the
word
of
Reconciliation
,
wherein
Christ
by
his
Ambassadours
had
so
often
beseeched
him
to
be
reconciled
unto
God
:
The
remembrance
of
these
things
makes
a
man
looke
with
selfe-abhorrency
upon
himselfe
,
and
full
detestation
upon
his
former
courses
.
And
he
now
no
longer
considers
the
Silver
or
the
Gold
,
the
profit
or
the
pleasure
of
his
wonted
lusts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Achaeus
Eretrieus
.
apud
Athenaeum
lib.
6
cap.
●0
.
though
they
be
never
so
delectable
or
desirable
in
the
eye
of
flesh
;
he
looks
upon
them
as
accursed
things
to
be
thrown
away
,
as
the
Converts
did
upon
their
costly
and
curious
Books
,
Acts
19.19
.
Isa.
30.22
,
31
,
7.
Sin
is
like
a
plaited
picture
;
on
the
one
side
of
it
to
the
impenitent
appeareth
nothing
but
the
beauty
of
pleasure
whereby
it
bewitcheth
and
allureth
them
;
on
the
other
side
to
the
penitent
appeareth
nothing
but
the
horrid
and
ugly
face
of
guilt
and
shame
whereby
it
amazeth
and
confoundeth
them
;
Thus
the
remembrance
of
sinne
past
(
which
they
are
very
carefull
to
keep
alwayes
in
their
sight
,
Psal.
51.3
.
)
doth
by
godly
sorrow
worke
speciall
care
of
amendment
of
life
for
the
time
to
come
,
2
Chron.
6.37
,
38.
Psal.
119.59
.
Ezec.
16.61
,
63.20.43
.
2.
By
a
present
sense
of
the
weight
and
burthen
of
remaining
corruptions
,
which
work
,
and
move
,
and
put
forth
what
strength
they
can
to
resist
the
grace
of
God
in
us
.
As
the
time
past
wherein
sinne
raigned
,
so
the
present
burthen
of
sinne
besetting
us
,
is
esteemed
sufficient
,
and
makes
a
man
carefull
not
to
load
himself
wilfully
with
more
,
being
ready
to
sinck
,
and
forced
to
cry
out
under
the
paine
of
those
which
hee
unwillingly
lieth
under
already
.
[
](A57143-e35620-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clearch
.
apud
Athen.
lib.
14.
cap.
1.
A
very
glutton
when
he
is
in
a
fit
of
the
gout
or
stone
,
will
forbeare
those
meats
which
feed
so
painfull
diseases
.
A
penitent
sinner
is
continually
in
paine
under
the
body
of
sinne
,
and
therefore
dares
not
feed
so
dangerous
and
tormenting
a
disease
.
[
](A57143-e35660-b)b
b
Conflictus
miserabilis
.
Aug.
de
nupt.
&
concupis
.
l.
2.
c.
1.
Quo
quis
pejus
se
habet
,
minus
se●●it
.
Senec.
Epist.
52.
The
more
spirituall
any
man
is
,
the
more
painefull
and
burdensome
is
corruption
to
him
,
Rom.
7.22
.
For
sin
to
the
new
man
is
as
sicknesse
to
the
naturall
man
.
The
more
exquisite
and
delicate
the
naturall
senses
are
,
the
more
are
they
sensible
and
affected
with
that
which
offends
nature
.
Contraries
cannot
bee
together
without
combate
.
The
spirit
will
lust
against
the
flesh
,
and
not
suffer
a
man
to
fulfill
the
lusts
of
it
,
Gal.
5
16
,
17.
the
seed
of
God
will
keep
down
the
strength
of
sin
,
1
Iohn
3.9
.
3.
By
an
holy
jealousie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
●●bet
.
l.
2.
c.
5.
Sollicitus
incipit
ambulare
cum
deo
suo
,
&
ex
omni
par●e
scru●aturne
vel
in
levis●●ma
re
tremendae
illius
Majestatis
offendatur
aspectus
—
Sic
ardens
&
lucens
nondum
in
domo
se
esse
confidat
,
ubi
sine
omni
timore
vento●um
accensum
lumen
soleat
deportari
,
sed
memi●e●it
se
esse
sub
dio
,
&
utraque
ma●u
sludeat
operire
quod
portat
,
&c.
Bernat
.
ser.
3.
in
vigil
.
nativ
.
and
godly
feare
of
the
falsenesse
and
back-sliding
of
our
corrupt
heart
,
lest
like
Lots
wise
it
should
look
back
towards
Sodome
,
and
like
Israel
have
a
minde
hankering
after
the
flesh
pots
of
Egypt
,
the
wonted
profits
and
pleasures
of
forsaken
lusts
.
A
godly
heart
prizeth
the
love
of
God
,
and
the
feelings
of
spirituall
comfort
from
thence
arising
above
all
other
things
,
and
is
afraid
to
lose
them
.
It
hath
felt
the
burnings
of
sinne
,
the
stingings
of
these
fiery
Serpents
,
and
hath
often
been
forced
to
befoole
it selfe
,
and
to
beshrew
its
own
ignorance
,
and
with
Ephraim
to
smite
upon
the
thigh
.
And
the
burnt
child
dreads
the
fire
,
and
dares
not
meddle
any
more
with
it
;
Considers
the
heavinesse
of
Gods
frown
,
the
rigour
of
his
Law
,
the
weaknesse
and
ficklenesse
of
the
heart
of
man
,
the
difficulty
of
finding
Christ
out
when
he
hath
withdrawn
himselfe
,
and
of
recovering
light
and
peace
againe
,
when
the
soule
hath
wilfully
brought
it selfe
under
a
cloud
;
and
therefore
will
not
venture
to
harden
it selfe
against
God
.
Thus
godly
feare
keeps
men
from
sin
,
Iob
31.23
.
Psal.
119.120
.
Prov.
28.14
.
Eccles.
9.2
.
Ier.
32
40.
Phil.
2.12
.
Psal.
4.4
.
4.
By
a
love
to
Christ
,
and
a
sweet
recounting
of
the
mercies
of
God
in
him
.
The
lesse
a
man
loves
sinne
,
the
more
he
shall
love
Christ
.
Now
repentance
works
an
hatred
of
sinne
,
and
thereupon
a
love
of
Christ
,
which
love
is
ever
operative
,
and
putting
forth
it self
towards
holinesse
of
life
.
As
the
Love
of
God
in
Christ
towards
us
worketh
forgivenesse
of
sinne
:
so
our
reciprocall
love
,
wrought
by
the
feeling
and
comfort
of
that
forgivenesse
,
worketh
in
us
an
hatred
of
sinne
.
A
direct
love
begets
a
Reflect
love
,
as
the
heat
wrought
in
the
earth
strikes
back
a
heat
up
into
the
aire
againe
.
The
woman
in
the
Gospel
having
much
forgiven
her
,
loved
much
,
Luke
7.47
.
Wee
love
him
because
he
loved
us
first
;
and
love
will
not
suffer
a
man
to
wrong
the
thing
which
hee
loves
.
What
man
ever
threw
away
Jewels
or
money
when
he
might
have
kept
them
?
except
when
the
predominant
love
of
something
better
made
these
things
comparatively
hatefull
,
Luke
14.26
.
What
woman
could
bee
perswaded
to
throw
away
her
sucking
child
from
her
breast
unto
Swine
or
Dogs
to
devoure
it
?
Our
love
to
Christ
,
and
his
Law
,
will
not
suffer
us
to
cast
him
off
,
or
to
throw
his
Law
behind
our
backs
.
New
obedience
is
over
joyned
unto
pardon
of
sinne
and
repentance
for
it
,
by
the
method
of
Gods
Decrees
,
by
the
order
and
chaine
of
Salvation
,
and
ariseth
out
of
the
internall
character
and
disposition
of
a
childe
of
God
.
We
are
not
Sonnes
only
by
Adoption
,
appointed
to
a
new
inheritance
;
but
we
are
Sons
by
Regeneration
also
,
partakers
of
a
new
nature
,
designed
unto
a
new
life
,
joyned
unto
a
new
head
,
descended
from
a
new
Adam
,
unto
whom
therefore
we
are
in
the
power
of
his
Resurrection
,
and
in
the
fellowship
of
his
suffrings
to
be
made
conformable
,
Phil.
3.10
.
And
the
Apostle
hath
many
excellent
and
weighty
arguments
to
inforce
this
upon
us
,
Col.
3.
1
,
2
,
3
,
4.
If
then
ye
be
risen
with
Christ
,
seek
those
things
that
are
above
,
where
Christ
is
sitting
on
the
right
hand
of
God
.
Set
your
affection
on
things
above
,
not
on
things
on
the
earth
.
For
ye
are
dead
,
and
your
life
is
hid
with
Christ
in
God
;
when
Christ
who
is
our
life
shall
appeare
,
then
shall
ye
also
appeare
with
him
in
glory
.
1.
Our
fellowship
with
Christ
;
wee
are
risen
with
him
;
what
he
did
corporally
for
us
,
hee
doth
the
same
spiritually
in
us
.
As
a
Saviour
and
Mediatour
,
he
died
and
rose
alone
;
But
as
a
Head
and
second
Adam
,
he
never
did
anything
but
his
mysticall
Body
and
seed
were
so
taken
into
the
fellowship
of
it
,
as
to
be
made
conformable
unto
it
.
Therefore
if
he
rose
as
a
Saviour
to
justifie
us
,
we
must
as
members
be
therein
fashioned
unto
him
,
and
rise
spiritually
by
heavenly-mindednesse
,
and
a
new
life
to
glorifie
him
.
2.
We
must
have
our
affections
in
Heaven
,
because
Christ
is
there
.
The
heart
ever
turns
towards
its
treasure
;
where
the
body
is
,
thither
will
the
Eagles
resort
.
3.
He
is
there
in
glory
at
Gods
right
hand
;
and
grace
should
move
to
glory
as
a
piece
of
earth
to
the
whole
.
And
he
is
there
in
our
businesse
,
making
intercession
in
our
behalfe
,
providing
a
place
for
us
,
sending
down
gifts
unto
us
.
And
the
Client
cannot
but
have
his
heart
on
his
own
businesse
,
when
the
Advocate
is
actually
stirring
about
it
.
4.
We
are
dead
with
Christ
,
as
to
the
life
of
sinne
.
And
a
dead
man
takes
no
thought
or
care
for
the
things
of
that
life
from
whence
he
is
departed
.
A
man
naturally
dead
looks
not
after
food
,
or
rayment
,
or
land
,
or
money
,
or
labour
,
&c.
And
a
man
dead
to
sinne
,
takes
no
more
care
how
to
provide
for
it
.
5.
In
Christ
we
have
a
new
life
,
therefore
we
should
have
new
inclinations
sutable
unto
it
,
and
new
provisions
laid
in
for
it
.
A
child
in
the
womb
is
nourished
by
the
navill
;
being
born
,
it
is
nourished
by
the
mouth
.
A
naturall
man
feeds
on
worldly
things
by
sense
,
a
spirituall
man
on
heavenly
things
by
faith
and
conscience
.
We
can
have
nothing
from
the
first
Adam
which
is
not
mortall
and
mortiferous
.
Nothing
from
the
second
which
is
not
vitall
and
eternall
.
Whatever
the
one
gives
us
,
shrinks
,
and
withers
into
death
;
whatever
the
other
,
springs
and
proceeds
unto
immortall
life
.
Our
life
therefore
being
new
,
the
affections
which
serve
it
,
and
wait
upon
it
,
must
be
new
likewise
.
6.
This
life
is
our
own
,
not
so
any
thing
in
the
world
besides
.
I
can
purchase
in
the
world
onely
to
me
and
mine
Heires
for
ever
;
but
spirituall
purchases
are
to
my selfe
for
ever
.
And
every
mans
affections
are
naturally
most
fixed
upon
that
which
is
most
his
own
.
7.
It
is
an
hidden
life
,
the
best
of
it
is
yet
unseen
,
1
Iohn
3.2
.
and
though
the
Cabinet
which
is
seen
be
rich
,
yet
the
Iewell
which
is
hidden
in
it
is
much
richer
.
And
as
there
is
a
sinfull
curiosity
in
lust
,
to
look
after
the
hidden
things
of
iniquity
,
and
to
hanker
after
forbidden
pleasures
:
so
there
is
a
spirituall
curiosity
or
ambition
in
grace
,
to
aspire
towards
hidden
treasures
,
to
presse
forward
towards
things
that
are
before
us
,
to
be
cloathed
upon
with
our
house
that
is
from
heaven
.
As
Absolom
being
brought
from
banishment
,
longed
to
see
the
face
of
his
father
,
2
Sam.
14.32
:
[
](A57143-e36680-b)a
a
Non
quiesco
nisi
osculetur
me
osculo
oris
sui
.
Gratias
de
osculo
pedum
,
gratias
&
de
manus
;
sed
si
cura
est
illi
ulla
de
me
,
osculetur
me
osculo
oris
sui
.
Non
sum
ingrata
,
sed
A●o
,
accepi
f●t●●r
metitis
potiora
,
sed
pro●sus
infe●io●a
votis
;
desideri●
f●ro●
,
n●n
ratione
,
&c
Be●n●rd
.
ser.
9.
in
Cant.
So
the
soule
being
delivered
out
of
the
land
of
darknesse
,
never
thinks
it
sees
enough
of
light
.
When
God
did
most
intimately
reveale
himself
unto
Moses
,
Moses
did
most
earnestly
beseech
him
to
shew
him
his
glory
,
Exod.
33.11
,
18.
The
more
sweetnesse
we
finde
in
the
first
fruits
,
in
so
much
of
Christ
as
is
revealed
to
us
,
the
more
strong
are
our
affections
to
the
whole
Harvest
,
to
that
abundance
of
him
which
is
hidden
from
us
.
A
few
clusters
of
Grapes
and
bunches
of
Figges
,
will
inflame
the
desire
of
enjoying
that
Canaan
which
abounds
with
them
.
8.
It
is
hidden
with
Christ
,
so
hidden
as
that
wee
know
where
it
is
.
[
](A57143-e36730-b)*
*
Testimonium
credibile
nimis
gusta●ae
sapientiae
est
esu●●es
ipsa
tam
vehemens
.
serm.
2.
de
duabus
mensis
.
Non
extundit
desider●um
Sanctum
foelix
inventio
●ed
extendi●
,
&c.
ser.
84.
in
Cant.
Vide
si●
Claudii
Espeneaei
libellum
de
Languore
spirit
.
cap.
3.
&
4.
Sect.
14.
Hidden
,
so
that
the
enemy
cannot
reach
it
,
but
not
hidden
from
the
faith
of
the
childe
.
9.
It
is
hidden
in
God
.
It
is
life
in
the
fountaine
,
Psal.
36.9
.
And
every
thing
is
perfectest
in
its
originall
and
fountaine
.
And
this
is
such
a
fountaine
of
life
as
hath
in
it
fulnesse
without
satiety
,
and
purity
without
defilement
,
and
perpetuity
without
decay
,
and
Al-sufficiency
without
defect
.
Lastly
,
It
is
but
hidden
,
it
is
not
lost
;
hidden
like
seed
in
the
ground
;
when
Christ
the
Son
of
righteousnesse
shall
appear
,
this
life
of
ours
in
him
will
spring
up
and
appear
glorious
.
Now
next
let
us
consider
this
Care
of
Repentance
against
a
mans
own
more
particular
and
speciall
sins
.
Ashur
shall
not
save
us
,
we
will
not
ride
upon
horses
&c.
Israel
had
been
guilty
of
very
many
provocations
,
but
when
they
come
to
covenant
with
God
,
and
to
renew
their
repentance
,
their
thoughts
and
cares
are
most
set
against
their
carnall
confidence
,
and
spirituall
Adultery
.
Their
most
unfained
detestations
,
their
most
serious
Resolutions
were
against
these
their
most
proper
sinnes
.
True
Repentance
worketh
indeed
a
generall
hatred
of
every
false
way
,
Psal.
119.128
.
and
suffereth
not
a
man
to
allow
himselfe
in
the
smallest
sinne
.
Yet
as
the
Dogge
in
hunting
of
the
Deere
,
though
he
drive
the
whole
Herd
before
him
,
yet
fixeth
his
eye
and
sent
upon
some
one
particular
which
is
singled
out
by
the
dart
of
the
huntsman
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Rhet.
lib.
2.
so
though
sound
conversion
doe
work
an
universall
hatred
of
all
sin
,
because
it
is
sinne
,
(
for
Hatred
is
ever
against
the
whole
kinde
of
a
thing
)
Though
every
member
of
the
old
man
be
mortified
,
and
every
grace
of
the
new
man
shaped
and
fashioned
in
us
:
yet
the
severest
exercise
of
that
Hatred
is
against
the
sinnes
whereunto
the
conscience
hath
been
more
enslaved
,
and
by
which
the
name
of
God
hath
been
more
dishonered
.
A
man
that
hath
many
wounds
,
if
there
be
any
of
them
more
deep
,
dangerous
,
or
nearer
any
vitall
part
then
the
other
,
though
he
will
tend
the
cure
of
them
all
,
yet
his
chiefest
care
shall
be
towards
that
.
As
the
King
of
Syria
gave
command
to
his
Army
to
single
out
the
King
of
Israel
in
the
battle
,
1
King
.
22.31
:
so
doth
Repentance
lay
its
batteries
most
against
the
highest
and
strongest
and
most
raigning
sinne
of
the
heart
;
and
by
how
much
the
more
a
man
prized
it
before
,
by
so
much
the
more
doth
he
detest
it
now
.
They
counted
no
silver
nor
gold
too
good
to
frame
their
Idols
of
before
;
their
eare-rings
shall
goe
to
make
them
a
Calfe
,
Exod.
22.3
.
but
when
they
repent
,
nothing
can
be
too
base
to
compare
them
,
or
to
cast
them
unto
,
Isay
2
:
20.30
:
22.
The
Humane
nature
is
the
same
in
all
men
,
yet
some
faculties
are
more
vigorous
in
some
,
and
others
in
other
;
some
witty
,
others
strong
,
some
beautifull
,
others
proper
,
some
a
quick
eye
,
others
a
ready
tongue
;
some
for
learned
,
others
for
mechanicall
professions
;
as
some
grounds
take
better
to
some
kind
of
grain
then
to
others
:
so
in
the
new
man
,
though
all
the
graces
of
Christ
are
in
some
degree
and
proportion
shaped
in
every
Regenerate
person
,
yet
one
excels
in
one
grace
,
another
in
another
.
Abraham
in
faith
,
Iob
in
patience
,
Moses
in
meeknesse
,
David
in
meditation
,
Solomon
in
wisedome
,
Phineas
in
zeal
,
Mary
Magdalene
in
love
,
Paul
in
labour
&c.
And
so
is
it
in
the
old
man
too
.
Though
by
nature
we
have
all
the
members
of
originall
corruption
,
yet
these
put
themselves
forth
in
actuall
vigour
differently
.
One
man
is
more
possessed
by
a
proud
divell
,
another
by
an
unclean
one
,
Ahaz
superstitious
,
Balaam
ambitious
,
Cain
envious
,
Corah
stubborne
,
Esau
profane
,
Ismael
a
mocker
,
the
young
man
a
worldling
.
According
to
different
complexions
and
tempers
of
body
(
by
which
Habituall
lust
is
excited
and
called
forth
into
act
)
or
according
to
differences
of
education
,
[
](A57143-e37170-b)a
a
In
eodem
prato
Bos
herbam
quaerit
,
c●nis
leporem
,
Ciconia
Lace●tu●
.
Senec.
Ep.
108.
countries
,
[
](A57143-e37180-b)b
b
Multae
gentes
ob
sp●cialia
▪
quaedam
peccata
infames
;
unde
illud
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Suid.
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Baeotii
,
Pharselii
,
Thessali
,
ob
voracitatem
.
vid.
Athenae
.
l.
10
,
Isauti
&
Arabes
ob
la.
trocinia
.
Dion
.
l.
55.
Ammia●
.
Marcel
.
l.
14.
Theodos.
Cod.
de
fer●is
l
10.
&c.
Plin.
l.
6.
c.
28.
S●r●bo
lib.
16.
Diode●
.
Sicul.
l.
3.
Qui
m●ncipia
vendunt
,
nationem
cujusque
in
venditione
pronunciare
debent
—
Praesumptum
etenim
est
quosdam
servos
malos
videri
,
quia
&
natione
sunt
quae
magis
infamis
est
.
Leg.
31.
sect.
21.
D.
de
Aedilitio
Edicto
.
Athena●um
lingua●a
Civitas
.
Tertul.
de
Anima
.
c.
3
▪
Hinc
Adagia
.
Cretensi
me●dacior
▪
Paeno
persidior
,
Scytha
asperior
,
Sibarita
fastuosior
,
Miletiis
effaeminatior
,
&c.
Vid.
Erasm.
in
inito
Chiliad
.
&
Alex.
ab
Alex.
genial
▪
l.
4.
cap.
13.
Arist.
Rhet.
lib.
6.
cap.
7.
Liv.
lib.
45.
callings
,
converse
,
and
interests
in
the
world
,
so
men
are
differently
assaulted
with
distinct
kinds
of
sinne
,
and
most
men
have
their
peccatum
in
deliciis
,
which
they
may
more
properly
call
Their
owne
,
Psalm
.
18.23
.
And
as
this
sinne
is
usually
the
speciall
barre
and
obstacle
that
keeps
men
from
Christ
,
as
we
see
in
the
example
of
the
young
man
,
Mark
.
10.22
.
and
of
the
Jewes
,
Iohn
5.44
,
12.42.43
.
So
when
Christ
hath
broken
this
obstacle
,
and
gotten
the
throne
in
a
mans
heart
,
then
the
chei●e
work
of
Repentance
is
to
keep
this
sinne
from
gathering
strength
againe
;
for
as
they
say
of
some
kinde
of
Serpents
that
being
cut
in
pieces
,
the
parts
will
wriggle
towards
one
another
,
and
close
and
get
life
againe
:
so
of
all
sinnes
a
man
is
in
most
danger
of
the
Reviving
of
his
own
proper
corruption
,
as
being
like
the
nettle
,
whose
rootes
are
so
crooked
,
are
so
catching
to
the
ground
,
that
it
is
a
work
of
much
care
to
keep
the
ground
cleane
of
them
after
they
are
weeded
out
▪
And
therefore
repentance
sets
it selfe
particularly
against
that
sinne
as
a
speciall
argument
of
sincerity
.
I
was
upright
,
saith
David
,
before
him
,
and
kept
my selfe
from
mine
iniquity
.
Psal.
18.23
.
And
he
that
it
begotten
of
God
,
saith
the
Apostle
,
keepeth
himselfe
,
1
Iohn
5.18
.
which
hee
doth
certainly
with
most
vigilancie
there
where
he
is
in
most
danger
of
being
assaulted
.
See
in
David
,
He
had
in
that
great
and
scandalous
fall
of
his
,
stained
his
conscience
with
impure
lust
,
with
the
guilt
of
blood
,
and
that
not
out
of
ignorance
or
common
infirmitie
,
or
suddaine
passion
and
surprizall
of
some
hastie
temptation
,
(
which
might
happily
h●ve
consisted
with
uprightnes
,
)
but
seriously
,
and
deliberately
,
using
many
cunning
arts
,
and
carnall
shifts
of
sinfull
wisedome
to
colour
and
daub
it
over
:
And
lastly
by
this
meanes
had
given
a
great
blow
to
the
holy
name
of
God
,
and
caused
his
enemies
to
blaspheme
,
(
as
Nathan
tells
him
,
Sam.
1●
.
14
.
)
Therefore
in
his
Penitentiall
Psalme
,
these
foure
things
he
principally
insists
upon
,
A
cleane
heart
,
pardon
of
bloud-guiltinesse
,
Truth
in
the
inward
parts
,
and
occasion
to
teach
transgressours
the
way
of
God
,
that
they
may
be
converted
,
Psal
51.6
,
7
,
●0
,
13
,
14.
See
it
in
Zacheus
.
Worldlinesse
and
defrauding
had
been
his
sinne
,
ᵃ
Restitution
and
Liberality
are
the
evidences
of
his
repentance
in
speciall
for
that
sinne
,
Luke
19.8
.
So
Mary
Magdalen
,
Her
sinne
,
han
been
uncleannesse
,
Her
eyes
vessels
and
factors
for
adultery
,
Her
haire
a
Net
platted
and
spread
to
catch
sinners
.
She
remembred
her
wanton
kisses
,
her
provoking
perfumes
;
and
now
in
her
conversion
where
her
sinne
had
beene
most
prevalent
,
there
her
sorrow
was
most
penitent
,
and
her
repentance
most
vigilant
;
her
eyes
vessels
of
teares
,
her
kisses
humbled
,
or
rather
advanced
unto
the
feet
of
Christ
;
her
haire
a
towell
to
wipe
off
those
teares
which
she
judged
too
uncleane
for
so
holy
feet
to
bee
washed
withall
;
Her
Oyntment
poured
out
upon
a
new
lover
,
who
had
annointed
her
with
his
grace
,
Luke
7.37.38
.
The
sinne
of
the
Iaylor
against
Paul
and
Silas
,
was
cruelty
,
Acts
16.24
.
and
the
first
fruit
of
his
repentance
was
courtesie
to
them
;
He
brought
them
out
of
a
dungeon
into
his
owne
house
;
from
the
stocks
,
to
his
table
;
became
an
Host
in
stead
of
a
Iaylor
,
a
Chyrurgian
in
stead
of
a
Tormentor
,
and
washed
their
stripes
,
vers.
30.33.34
.
This
was
Daniels
method
of
working
repentance
in
Nebuchadnezzar
,
perswading
a
proud
oppressing
Tyrant
unto
justice
and
mercy
,
Dan.
4.27
.
and
Paul
unto
Felix
,
preaching
before
a
[
](A57143-e37690-b)b
b
Quod
quadrupsum
●eddat
Zacheus
,
vide●u●
quibusdam
potius
exabundantia
pi●t●tis
quam
ex
vi
legi●fecisse
.
Lex
enim
quadr●pli
p●●num
in
una
tantum
su●●i
specie
statuit
,
Exod.
2●
▪
1.4
Vide
Mal●onat
,
&
Lu●am
.
Brugens
.
S●n●
quod
an
edictū
praetoris
,
attinet
,
videtur
tantum
in
duplum
teneri
,
l.
1.
P.
de
Pu●lican●s
.
At
non
fr●ter
ejus
c●gnomen●o
Felix
pari
modera●ione
age●at
,
〈…〉
Iudaeae
impositus
,
&
cuncti
malefacta
sibi
impune
ratus
,
●anta
potentia
,
ub
nixo
sacit
.
Annal.
l.
12
Antonius
Felix
per
omnem
ae
yitiam
ac
li●idin●m
jus
Regium
servili
ingenio
exercu●●
D●usilla
Cleopatrae
&
An●o●ii
nepte
in
motrimonium
accepta
.
Tacit.
,
Hist.
l.
5.
vide
Ioseph
.
antiq.
l.
20.
c.
5·
Liberti
ejus
potestatem
〈◊〉
adepti
stup●is
exilio
,
caede
,
proscriptionibus
omnia
saedabant
▪
●x
quibus
Feli●em
legionibus
Iudaeae
praefecit
.
Sext.
Aur.
uictor
.
in
Claudio
.
corrupt
and
lascivious
Iudge
,
of
Righteousnesse
,
Temperance
,
and
judgement
to
come
,
Acts
24.25
.
And
to
the
learned
and
superstitious
*
Philosophers
,
in
a
learned
discovery
,
and
making
known
unto
them
their
unknown
God
.
Acts
17.23
.
So
Iohn
the
Preacher
of
Repentance
laid
his
axe
to
the
root
of
every
tree
,
to
the
radicall
and
prevailing
lust
in
every
order
of
men
;
to
extortion
in
the
Publican
,
and
to
covetousnesse
in
the
people
,
to
violence
in
the
Souldiers
,
to
carnall
confidence
in
the
Pharisees
,
Matth.
3.7
.
Luke
3.9.14
.
and
so
Christ
to
the
young
man
,
One
thing
thou
wantest
,
Mark
.
10.21
.
and
to
the
woman
of
Samaria
,
Goe
call
thy
husband
,
John
4.16
.
when
indeed
he
was
an
Adulterer
and
not
an
Husband
.
The
reason
of
this
care
of
Repentance
,
is
;
1.
Because
in
godly
Sorrow
this
Sinne
hath
lien
most
heavie
upon
the
conscience
.
Hereby
God
hath
been
most
of
all
despised
and
dishonoured
;
our
consciences
most
wasted
and
defiled
:
our
hearts
most
hardned
;
our
affections
most
bewitched
and
intangled
.
It
hath
been
a
Master
sinne
,
that
hath
been
able
to
command
,
and
to
draw
in
many
other
servile
lus●s
to
waite
upon
it
.
Many
wounds
even
after
they
have
been
healed
,
will
against
c●ange
of
weather
affect
the
part
wherein
they
were
,
with
paine
and
akeing
;
and
therefore
men
usually
are
more
tender
of
that
part
,
keep
it
warmer
,
fence
it
with
Furres
and
Seare●cloathes
;
as
the
Apostle
saith
,
that
on
our
dishonourable
parts
we
bestow
the
moe
abundant
honour
;
so
on
such
an
infirme
and
tender
part
,
wee
bestow
the
more
abundant
care
;
and
the
like
do
we
in
those
wounds
of
the
Soul
,
which
are
aptest
to
bleed
afresh
.
2.
Hereby
(
as
was
said
before
)
wee
testifie
our
uprightnesse
.
When
we
will
not
spare
our
beloved
sinne
,
nor
roll
it
under
our
tongue
,
nor
hide
it
in
our
tent
,
when
we
will
not
muffle
nor
disguise
our selves
like
Tamar
,
nor
hide
amongst
the
bushes
and
trees
like
Adam
,
or
in
the
belly
of
the
Ship
with
Ionah
,
nor
spare
any
wedge
of
Gold
with
Achan
,
or
any
delicate
Agag
,
any
fatling
sinnes
with
Saul
;
but
with
David
will
shew
that
we
hate
every
false
way
,
by
throwing
the
first
stone
at
our
first
sinne
,
that
which
lay
nearest
and
closest
in
our
bosomes
,
which
the
Scripture
cals
Cutting
off
the
right
hand
,
and
plucking
out
the
right
eye
.
As
Cranmer
put
that
hand
first
into
the
fire
which
had
before
subscribed
to
save
his
life
.
The
story
of
the
Turkish
Emperou●
is
commonly
knowne
,
who
being
reported
so
to
dote
on
one
of
his
Concubines
,
as
for
love
of
her
,
to
neglect
the
affaires
of
his
Kingdome
,
caused
her
to
be
brought
forth
in
great
pomp
,
and
cut
off
her
head
before
his
Bashaws
,
to
assure
them
that
nothing
was
so
deare
unto
him
,
but
that
he
could
willingly
p●rt
from
it
to
attend
the
publick
welfare
.
This
was
an
act
of
Cruelty
in
him
;
but
the
like
is
an
act
of
penitency
in
us
,
when
we
can
Sacrifice
the
dearest
affections
wherewith
wee
served
sinne
,
Let
Christ
kill
our
Agag
,
though
delicately
apparalled
,
and
divide
the
richest
of
all
our
spo●les
.
If
we
be
learned
,
we
shall
direct
all
our
studies
unto
the
feare
of
God
,
Eccles.
12.12.13
.
If
Rich
,
wee
shall
lay
up
a
foundation
of
good
wo●kes
against
the
time
to
come
,
and
consecrate
our
merchand●ze
as
holy
to
the
Lord
,
1
Tim.
6.18
.
Isai.
23.16
.
If
Wise
,
if
Honourable
,
if
Powerf●ll
,
if
adorned
with
any
endowment
,
our
businesse
will
be
with
Be●al●el
and
Alohiah
,
to
adorne
the
Gospell
with
them
all
,
from
our
Gold
,
to
our
Goats
haire
,
to
lay
al
out
upon
the
Sanctuary
;
to
make
those
members
and
abilities
which
had
been
Satans
armor
,
and
weapons
of
unrighteousnesse
to
be
now
weapons
of
holinesse
,
and
dedicated
unto
Christ
Rom.
6
.
1●
.
This
is
the
holy
revenge
which
godly
sorrow
taketh
upon
sin
,
2
Cor.
7.11
.
If
many
men
who
professe
repentance
and
think
they
are
already
long
agoe
converted
unto
God
,
would
ex●mine
the
truth
of
their
conversion
by
this
Touchstone
,
it
would
minister
matter
of
much
humiliation
and
feare
unto
them
,
when
their
ow●●
heart
would
reply
against
them
as
Samuel
against
Saul
,
Hast
thou
indeede
,
as
thou
professest
,
done
the
worke
of
the
Lord
in
destroying
Amaleck
,
What
then
meaneth
the
bleating
of
the
sheepe
,
and
the
lowing
of
the
Oxen
in
mine
eares
?
what
meane
these
worldly
and
covetous
practises
?
these
Lascivious
or
Revengefull
speeches
?
these
earthly
,
sensuall
,
or
ambitious
lusts
?
are
these
Agags
spared
and
kept
delicately
,
and
canst
thou
please
thy selfe
in
the
thoughts
of
a
sound
repentance
?
Did
Paul
fear
that
God
wou●d
humble
him
for
those
that
had
not
repented
amongst
the
Corinthians
,
by
this
argument
,
because
hee
should
finde
envyings
,
strifes
,
and
debates
amongst
them
?
2
Cor.
12.20.21
,
And
wilt
thou
presume
of
thy
repentance
,
and
not
be
humbled
when
thou
findest
the
same
things
in
thy selfe
?
Hast
thou
never
yet
proclamed
defiance
●o
thy
beloved
sinne
?
made
it
the
mark
of
thy
greatest
sorrowes
,
of
thy
strongest
prayers
and
complaints
unto
God
?
Hast
thou
never
stirred
up
an
holy
indignation
and
revenge
against
it
?
and
above
all
things
taken
off
thy
thoughts
from
the
meditation
and
love
of
it
?
and
found
pleasure
in
the
Holy
severity
of
Gods
Book
and
the
ministery
thereof
against
it
?
made
no
covenant
with
thine
eye
,
put
no
knife
to
thy
throate
,
set
no
dore
before
thy
lips
,
made
no
friends
of
unrighteous
Mammon
:
dost
thou
still
retaine
hankering
affections
after
thy
wonted
delights
,
as
Lots
wife
after
Sodom
?
and
are
the
flesh
pots
of
Egypt
desirable
in
thy
thoughts
still
?
Be
not
high-minded
,
but
feare
.
There
is
no
greater
argument
of
an
unsound
Repentance
then
indulgent
thoughts
,
and
reserved
delight
and
complacency
in
a
master
sinne
.
The
divell
will
diligently
observe
and
hastily
catch
one
kinde
glance
of
this
nature
,
(
as
Benhadads
servants
did
,
1
Kings
20.33
.
)
and
make
use
of
it
to
do
us
mischief
.
David
had
beene
free
from
some
of
his
greatest
troubles
,
if
hee
had
not
relented
towards
Absolom
,
and
called
him
home
from
banishment
.
He
no
sooner
kissed
Absolom
,
but
Absolom
courted
and
kissed
the
people
to
steale
their
hearts
away
from
him
.
As
there
are
in
points
of
faith
,
fundamentall
articles
,
so
there
are
in
points
of
practice
fundamentall
duties
.
And
amongst
them
none
more
primarie
,
and
essentiall
unto
true
Christians
then
selfe-deniall
,
Matth.
16.24
.
and
this
is
one
speciall
part
and
branch
of
selfe-deniall
to
keepe
our selves
from
our
own
iniquity
;
and
to
say
to
our
most
costly
and
darling
lusts
Get
yee
hence
.
Ashur
away
,
Idoles
away
,
I
will
rather
bee
fatherlesse
,
then
rely
upon
such
Helpers
.
THE
FOURH
SERMON
.
HOSEAH
14.
VER.
3.4
.
3.
Ashur
shall
not
save
us
,
wee
will
not
ride
upon
Horses
,
neither
will
we
say
any
more
to
the
worke
of
our
hands
,
ye
are
our
gods
;
for
in
thee
the
fatherlesse
findeth
mercy
.
4.
I
will
heale
their
back-slidings
,
I
will
love
them
freely
;
for
mine
anger
is
turned
away
from
him
.
THere
remaineth
the
second
point
formerly
mentioned
,
from
the
Promise
or
Covenant
which
Israel
here
makes
,
which
I
will
briefly
touch
,
and
so
proceed
unto
the
fourth
verse
;
and
that
is
this
:
That
true
Repentance
and
Conversion
taketh
off
the
Heart
from
all
carnall
confidence
,
either
in
domesticall
preparations
of
our
owne
,
Wee
will
not
ride
upon
Horses
:
or
in
forraigne
ayde
from
any
confederates
,
especially
enemies
of
God
and
his
Church
,
though
otherwise
never
so
potent
;
Asshur
shall
not
save
us
:
Or
lastly
,
in
any
superstitious
,
and
corrupt
worship
,
which
sends
us
to
God
the
wrong
way
,
We
will
not
say
any
more
to
the
work
of
our
hands
ye
are
our
gods
,
and
causeth
the
Soule
in
all
conditions
,
be
they
never
so
desperate
,
so
desolate
,
so
incurable
,
to
relie
onely
upon
God
.
It
is
very
much
in
the
nature
of
man
fallen
,
to
affect
an
absolutenesse
,
and
a
selfe-sufficiency
,
to
seek
the
good
that
he
desireth
within
himselfe
,
and
to
derive
from
himselfe
the
strength
whereby
hee
would
repell
any
evill
which
he
feareth
.
[
](A57143-e38610-b)a
a
Su●
potestate
delectar●
,
velat
Bonum
s●um
s●●i
ipsi
●ssent
à
superiore
communi
omnium
beati●ico
bono
,
ad
propri●
defluxerunt
,
&c.
Aug.
de
Civit.
Dei
.
lib.
2.
c.
1.
Cunt
causa
mise●iae
malorum
Angelorum
quaeritur
,
e●●erito
〈◊〉
quod
ab
illo
qui
Summe
est
aversi
adsei●so●
con
versi
sunt
qui
non
Summe
sunt
,
&
Ibid.
c.
6.
lib
,
de
vera
Relig.
c.
13.
de
Genes.
ad
Lit.
lib.
11.
cap.
14.
&
23.
Aquin
part
.
1.
q.
63.
art.
3.
●t
seemes
that
there
was
no
other
way
for
Angels
to
sin
,
but
by
Re●le●
of
their
understanding
upon
themselve●
▪
when
being
held
with
admiration
of
their
own
sublimity
and
honour
,
the
memory
of
their
subordination
to
God
,
and
their
dependency
on
him
,
was
drowned
in
this
conceit
,
whereupon
their
adoration
,
love
,
and
imitation
of
God
could
not
choose
but
be
also
interrupted
Hooker
l.
1
sect
4.
This
staying
within
it selfe
,
Reflecting
upon
its
owne
power
and
wisedome
,
and
by
consequence
affecting
an
independency
upon
any
Superiour
vertue
in
being
and
working
,
making
it selfe
the
first
Cause
,
and
the
last
End
of
its
owne
motions
;
is
by
Divines
conceived
to
have
been
the
first
sinne
by
which
the
creature
fell
from
God
,
and
it
was
the
first
Temptation
by
which
Satan
prevailed
,
to
draw
man
from
God
too
.
For
since
next
unto
God
every
Reasonable
created
Being
is
nearest
unto
it self
,
wee
cannot
conceive
how
it
should
turne
from
God
,
and
not
in
the
next
step
turne
unto
it selfe
,
and
by
consequence
,
whatsoever
it
was
in
a
regular
dependence
to
have
derived
from
God
,
being
fallen
from
him
,
it
doth
by
an
irregular
dependence
seeke
for
from
it self
.
Hence
it
is
that
men
of
power
are
apt
to
deifie
their
owne
strength
,
and
to
frame
opinions
of
absolutenesse
to
themselves
,
and
to
deride
the
thoughts
of
any
power
above
them
,
as
Pharaoh
,
Exod.
5.2
.
and
Goliah
,
●
Sam.
17.8
,
10
,
44.
and
Nebuchadnezzer
,
Dan.
3.15
.
and
Senacherib
,
2
King
.
18.33
,
34
,
35.
Isa.
10
,
8
,
9
,
10
,
11
,
13
,
14.
And
men
of
wisdome
,
to
deifie
their
owne
reason
,
and
to
deride
any
thing
that
is
above
or
against
their
owne
conceptions
,
as
Tyrus
,
Ezek.
38.2
,
6.
and
the
Pharisees
,
Luke
16.14
.
Iohn
7.48
,
49
,
52.
Acts
4.11
.
Isa.
49.7
.
&
53.3
.
and
the
Philosophers
,
Acts
17.18
,
32
,
1
Cor.
1.22.23
.
And
men
of
Morality
and
vertue
,
to
deifie
their
owne
righteousnesse
,
to
relie
on
their
own
merits
and
performances
,
and
to
deride
righteousnesse
imputed
and
precarious
,
as
the
Jewes
,
Rom.
10.
●
.
and
Paul
before
his
conversion
,
Rom.
7.9
.
Phil.
3.6
,
9.
so
naturall
is
it
for
a
sinfull
creature
,
who
seeketh
onely
himselfe
,
and
maketh
himselfe
the
last
End
,
to
seek
onely
unto
himselfe
,
and
to
make
himselfe
the
first
Cause
and
mover
towards
that
End
.
But
because
God
will
not
give
his
glory
to
another
,
nor
suffer
any
creature
to
incroach
upon
his
Prerogative
,
or
to
sit
downe
in
his
Throne
,
hee
hath
therefore
alwayes
blasted
the
policies
and
attempts
of
such
as
aspired
unto
such
an
Absolutenesse
and
Independencie
,
making
them
know
in
the
end
that
they
are
but
men
.
Psal.
9.19
,
20.
and
that
the
most
High
ruleth
over
all
:
And
that
it
is
an
Enterprize
more
full
of
folly
then
it
is
of
pride
for
any
creature
to
worke
its
owne
safety
and
felicity
out
of
it self
.
And
as
men
usually
are
most
vigilant
upon
their
immediate
interests
,
and
most
jealous
and
active
against
all
incroachments
thereupon
:
so
wee
shall
ever
find
that
God
doth
single
out
no
men
to
be
so
notable
monuments
of
his
Justice
and
their
own
ruine
and
folly
,
as
those
who
have
vied
with
him
in
the
points
of
power
,
wisedome
,
and
other
divine
Prerogatives
,
aspiring
unto
that
absolutenesse
,
selfe-sufficiency
,
selfe-interest
,
and
independencie
which
belongeth
onely
unto
him
.
And
as
he
hath
by
the
destruction
of
Pharaoh
,
Senacherib
,
Herod
,
and
divers
others
,
taught
us
the
madness
of
this
ambition
;
so
doth
he
by
our
owne
daily
preservation
teach
us
the
same
.
For
if
God
have
appointed
that
we
should
goe
out
of
our selves
unto
thing
below
for
a
vitall
subsistence
,
to
bread
for
food
,
to
house
for
harbour
,
to
cloathes
for
warmth
,
&c.
Much
more
hath
he
appointed
that
we
should
goe
out
of
our selves
for
a
blessed
and
happy
subsistence
,
by
how
much
the
more
is
required
unto
blessednesse
then
unto
life
,
and
by
how
much
the
greater
is
our
Impotencie
unto
the
greatest
and
highest
end
.
Sect.
2.
Yet
so
desperate
is
the
Aversion
of
sinfull
man
from
God
,
that
when
he
is
convinced
of
his
Impotency
,
and
driven
off
from
selfe-dependence
,
and
reduced
unto
such
extremities
as
should
in
reason
lead
him
backe
unto
God
,
yet
when
he
hath
no
horses
of
his
owne
to
ride
upon
,
no
meanes
of
hi●
owne
to
escape
evill
,
yet
still
he
will
betake
himselfe
unto
creatures
like
himselfe
,
though
they
be
enemies
unto
God
,
and
enemies
unto
him
too
for
Gods
sake
,
(
for
so
was
the
Assyrian
unto
Israel
)
yet
If
Ephraim
see
his
sicknesse
,
and
Iudah
his
wound
,
Ephraim
will
to
the
Assyrian
and
King
Iareb
for
help
,
Hos.
5
,
13.
If
he
must
begge
,
he
will
doe
it
rather
of
an
enemy
,
then
a
God
,
yea
,
though
he
disswade
him
from
it
,
and
threaten
him
for
it
.
Ahaz
would
not
beleeve
though
a
signe
were
offered
him
,
nor
be
perswaded
to
trust
in
God
to
deliver
him
from
Rezin
and
Pekah
,
though
he
promise
him
to
doe
it
,
but
under
pretence
of
not
tempting
God
in
the
use
of
meanes
,
will
weary
God
with
his
provocation
,
and
rob
God
to
pay
the
Assyrian
,
who
was
not
an
help
but
a
distresse
unto
him
.
2
King
.
16.5
,
8.17
,
18.
2
Chron.
28.20
,
21.
Isay
7.8.13
.
Isa.
30.5
Well
,
God
is
many
times
pleased
to
way-lay
humane
Counsels
,
even
in
this
case
too
,
Sect.
3.
and
so
to
strip
them
,
not
onely
of
their
owne
provisions
,
but
of
their
forraigne
succours
and
supplies
,
as
that
they
have
no
refuge
left
▪
but
unto
him
.
Their
Horses
faile
them
,
their
Assyrian
failes
them
,
Fiden●iam
pariunt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vi
de
Arist.
Rhet
▪
l.
2.
c.
5.
Hos.
7
11
,
12.
and
8.9
,
10.
Their
Hope
hath
nothing
either
sub
ratione
Boni
,
as
really
Good
to
Comfort
them
at
home
:
or
sub
ratione
Auxilii
,
as
matter
of
Help
and
aide
to
support
them
from
abroad
.
They
are
brought
as
Israel
into
a
Wildernesse
,
where
they
are
constrained
to
goe
to
God
,
because
they
have
no
second
causes
to
help
them
.
And
yet
even
here
,
wicked
men
will
make
a
shift
to
keepe
off
from
God
,
when
they
have
nothing
in
the
world
to
turne
unto
.
This
is
the
formall
and
intimate
malignity
of
sinne
,
to
decline
God
,
and
to
be
impatient
of
him
,
in
his
owne
way
.
If
wicked
men
be
necessitated
to
implore
help
from
God
,
they
will
invent
wayes
of
their
owne
to
doe
it
:
If
Horses
faile
,
and
Asshur
faile
,
Ex
arbitrio
,
non
ex
Imperio
.
Tertul
,
contr.
Psychic
.
cap.
13.
v.
de
de
praescript
.
ca.
6
and
Israel
must
goe
to
God
whether
he
will
or
no
,
it
shall
not
be
to
the
God
that
made
him
,
but
to
a
god
of
his
own
making
;
and
when
they
have
most
need
of
their
glory
,
they
will
change
it
into
that
which
cannot
profit
,
Jer.
2.11
.
So
foolish
was
Ieroboam
,
as
by
two
Calves
at
Dan
and
Bethel
,
to
thinke
his
Kingdome
should
be
established
,
and
by
that
meanes
rooted
out
his
owne
family
,
and
at
last
ruined
the
Kingdome
,
1
King
.
12.28
,
29.14
,
10
,
15
,
29.
2
King
.
17.21
,
23.
Hos.
8.4
,
5.
&
10.5
,
8
,
18.
So
foolish
was
Ahaz
as
to
seeke
helpe
of
those
gods
which
were
the
ruine
of
him
and
of
all
Israel
,
2
Chron.
28.23
.
Such
a
strong
antipathy
and
aversnesse
there
is
in
the
soule
of
naturall
men
unto
God
,
as
that
when
they
are
in
distresse
they
goe
to
him
last
of
all
;
they
never
thinke
of
him
,
so
long
as
their
own
strength
and
their
forraign
confederacies
hold
out
;
and
when
at
last
they
are
driven
to
him
,
they
know
not
how
to
hold
communion
with
him
in
his
owne
way
,
but
frame
carnall
and
superstitious
wayes
of
worship
to
themselves
,
and
so
in
their
very
seeking
unto
him
do
provoke
him
to
forsake
them
;
and
the
very
things
whereon
they
lean
,
goe
up
into
their
hand
to
pierce
it
,
Isa.
15.2
.
Isa.
16.12
.
1
King
.
18.26
.
Now
then
the
proper
worke
of
true
Repentance
being
to
turne
a
man
the
right
way
unto
God
,
●t
taketh
a
man
off
from
all
this
carnall
and
superstitious
confidence
,
and
directeth
the
soule
in
the
greatest
difficulties
to
cast
it self
with
comfort
and
confidence
upon
God
alone
.
So
it
is
prophesied
of
the
Remnant
of
Gods
people
,
that
is
,
the
penitent
part
of
them
,
(
for
the
remnant
are
those
that
came
up
with
weeping
and
supplication
,
seeking
the
Lord
their
God
,
and
asking
the
way
to
Sion
,
with
their
faces
thither-ward
,
Jer.
31
7
,
9.
&
50.4
5.
)
that
they
should
no
more
againe
stay
themselves
upon
him
that
smote
them
,
but
should
stay
upon
the
Lord
,
the
holy
One
of
Israel
in
truth
,
and
should
returne
unto
the
Mighty
God
,
Isa.
10.20
,
21.
They
resolve
the
Lord
shall
save
them
,
and
not
the
Assyrian
.
So
say
the
godly
in
the
Psalmist
,
An
Horse
is
a
vaine
thing
for
safety
,
neither
shall
he
deliver
any
by
his
great
strength
,
&c.
Our
soule
waiteth
for
the
Lord
,
he
is
our
help
and
shield
,
Psal.
33.17
,
20.
They
will
not
say
any
more
,
We
will
flie
upon
Horses
,
we
will
ride
upon
the
swift
,
Isa.
30.16
.
Lastly
,
At
that
day
(
saith
the
Prophet
speaking
of
the
penitent
remnant
and
gleanings
of
Iacob
)
shall
a
man
looke
to
his
Maker
,
and
his
eyes
shall
have
respect
to
the
holy
One
of
Israel
,
and
he
shall
not
looke
to
the
Altars
the
work
of
his
hands
,
neither
shall
respect
that
which
his
fingers
have
made
,
the
groves
or
the
images
,
Isa.
17.7
,
8.
And
againe
,
Truly
in
vaine
is
salvation
hoped
for
from
the
Hils
,
and
from
the
multitude
of
Mountaines
,
that
is
,
from
the
Idols
(
whom
they
had
set
up
and
worshipped
in
high
places
.
)
Truly
in
the
Lord
our
God
is
the
salvation
of
Israel
,
Jer.
3.23
.
They
will
not
say
any
more
to
the
worke
of
their
hands
ye
are
our
gods
.
Se●●
.
5.
So
then
,
the
plaine
duties
of
the
Text
are
these
,
1.
To
trust
in
God
who
is
All-sufficient
to
helpe
,
who
is
Iehovah
,
the
fountaine
of
Being
,
and
can
give
Being
to
any
promise
,
to
any
mercy
which
he
intends
for
his
people
;
can
not
onely
Worke
,
but
Command
;
not
onely
Command
,
but
Create
deliverance
,
and
fetch
it
out
of
darknesse
and
desolation
;
Hee
hath
everlasting
strength
;
there
is
no
time
,
no
case
,
no
condition
,
wherein
his
Help
is
not
at
hand
,
when
ever
hee
shall
command
it
,
Isa.
26.4
.
2.
We
must
not
trust
in
any
Creature
.
1.
Not
in
Asshur
,
in
any
confederacy
or
combination
with
Gods
enemies
,
be
they
otherwise
never
so
potent
.
Iehoshaphat
did
so
,
and
his
Ships
were
broken
,
2
Chron.
20.35
,
37.
Ahaz
did
so
,
and
his
people
were
distressed
,
2
Chron.
28.21
.
It
is
impossible
for
Gods
enemies
to
be
cordiall
to
Gods
people
,
so
long
as
they
continue
cordiall
to
their
God
.
There
is
such
an
irreconcileable
Enmity
betweene
the
seed
of
the
woman
,
and
the
seed
of
the
Serpent
,
that
it
is
incredible
to
suppose
that
the
enemies
of
the
Church
will
doe
any
thing
which
may
p●r
se
,
tend
to
the
good
of
it
,
or
that
any
End
and
designe
by
them
pursued
can
be
severed
from
their
owne
malignant
interest
.
Let
white
be
mingled
with
any
colour
which
is
not
it self
,
and
it
loseth
of
its
owne
beauty
.
It
is
not
possible
for
Gods
people
to
joyne
with
any
that
are
his
enemies
,
and
not
to
lose
of
their
own
purity
thereby
.
He
must
be
as
wise
,
and
as
potent
as
God
,
that
can
use
the
●age
of
Gods
enemies
,
and
convert
it
when
he
hath
done
,
to
the
good
of
Gods
Church
,
and
the
glory
of
Gods
Name
,
and
be
able
at
pleasure
to
restraine
and
call
it
in
againe
.
We
must
ever
take
heed
of
this
dangerous
competition
betweene
our
own
interests
and
Gods
,
to
be
so
tender
and
intent
upon
that
,
as
to
hazard
and
shake
this
.
Ieroboam
did
so
,
but
it
was
fatall
to
him
,
and
to
all
Israel
.
The
End
of
Iudahs
combining
with
the
Assyrian
,
was
that
they
might
rejoyce
against
Rezin
and
Remaliahs
sonne
:
but
the
consequent
of
it
which
they
never
intended
,
was
,
that
the
Assyrian
came
over
all
the
channels
,
and
over
all
the
bankes
,
and
overflowed
,
and
went
over
,
and
reached
to
the
very
necke
,
and
if
it
had
not
beene
Immanuels
land
,
would
have
endangered
the
drowning
of
it
,
Isa.
8.6
,
7
,
8.
If
Israel
for
his
owne
ends
joyne
with
Ashur
,
it
will
hardly
be
possible
for
him
in
so
doing
,
though
against
his
own
will
,
not
to
promote
the
Ends
of
Ashur
against
God
Church
,
and
against
himselfe
too
.
And
yet
the
Prophet
would
not
have
in
that
case
Gods
people
to
be
dismayed
,
or
to
say
,
a
Confedera●ie
,
a
Confederacie
;
but
to
sanctifie
the
Lord
himselfe
,
and
make
him
their
feare
and
their
dread
,
who
will
certainly
be
a
Sanctuary
unto
them
,
and
will
binde
up
his
Testimony
,
and
seale
the
Law
amongst
his
Disciples
,
when
others
shall
stumble
and
fall
,
and
be
broken
,
and
be
snared
and
be
taken
.
If
we
preserve
Immanuels
right
in
us
,
and
ours
in
him
,
all
confederacies
against
us
shall
be
broken
,
all
counsels
shall
come
to
nought
.
Sect.
5.
2.
Not
in
Horses
,
or
in
any
other
Humane
preparations
and
provisions
of
our
owne
.
Some
trust
in
Charets
,
and
some
in
Horses
,
but
we
(
saith
David
)
will
remember
the
Name
of
the
Lord
our
God
,
Psalm
20.7
.
That
Name
c●n
do
more
with
a
sling
and
a
stone
,
then
Goliah
with
all
his
armour
,
1
Sam.
17
.
4●
.
It
is
a
strong
tower
for
protection
and
safety
to
all
●hat
flie
unto
it
,
Pro.
18.10
.
Whereas
Horses
though
they
be
prepared
against
the
day
of
battell
,
yet
safety
commeth
onely
from
the
Lord
,
Prov.
21.31
.
Horses
are
flesh
and
not
spirit
,
and
thei●
Riders
are
men
,
and
not
God
;
and
cursed
are
they
that
make
flesh
their
arme
,
and
depart
from
the
Lord
,
Isa.
31.1
,
2
,
3.
Ier.
17.5
.
No
,
not
in
variety
of
meanes
and
wayes
of
Help
,
which
seemeth
to
be
intimated
in
the
word
R●ding
,
from
one
confederate
unto
another
:
if
Asshur
faile
,
I
will
post
to
Egypt
;
if
one
friend
or
counsell
faile
,
I
will
make
haste
to
another
;
a
sinne
very
frequently
charged
upon
Israel
,
Hos.
7.11
.
Isa.
20.5
.
Isa.
57.10
.
Ier.
2.36
,
37.
These
are
not
to
be
trusted
in
,
1.
because
of
the
intrinsecaell
weaknesse
and
defect
of
ability
in
the
creature
to
help
,
Every
man
is
a
lyar
,
either
by
imposture
,
and
so
in
purpose
;
or
by
impotency
,
and
so
in
the
event
,
deceiving
those
that
relie
upon
him
,
Psal.
62.9
.
2.
Because
of
ignorance
and
defect
of
wisdome
in
us
to
apply
that
strength
which
is
in
the
creature
unto
the
best
advantage
.
None
but
an
Artificer
can
turne
and
governe
the
naturall
efficacy
of
fire
,
winde
,
water
,
unto
the
workes
of
art
.
[
](A57143-e40540-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
An●t
.
apud
Euseb.
de
praepat
Evang.
lib.
13.
The
wisdome
whereby
wee
should
direct
created
vertues
unto
humane
Ends
is
not
in
or
of
our selves
,
but
it
comes
from
God
,
Iames.
1.5
.
Isai.
28.26
,
29.
Exod·
36.1
,
2.
Eccles.
7.24
.
&
9.1
,
11.
3.
Nor
in
Idols
,
§.
7.
not
in
corrupting
the
worship
of
God
.
[
](A57143-e40620-b)a
a
In
Idololatria
mendacium
,
cum
tota
substantia
ejus
mendax
sit
.
Tert.
de
Idololat.
ca.
1.
unde
Idolatrae
dicuntur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cle.
Alex.
in
Protreptic
.
Idols
are
lies
,
and
teachers
of
lies
,
and
promisers
of
lies
to
all
that
trust
in
them
,
Ier.
10.8
,
14
,
15
,
16.
Habac.
2.18
.
Rev.
22.15
.
an
Idoll
is
just
[
](A57143-e40720-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Nihilitates
,
nomen
generaliter
nihil
sonat
,
quod
apte
idolis
tribuitur
.
Mercer
.
nothing
in
the
world
,
1
Cor.
8.4
.
and
that
which
is
nothing
,
can
doe
nothing
for
those
that
relie
upon
it
.
What
ever
thing
a
man
trusteth
in
,
in
time
of
trouble
,
must
needs
have
these
things
in
it
to
ground
that
confidence
upon
.
First
,
a
Knowledge
of
him
and
his
wants
;
therefore
we
are
bid
to
trust
in
Gods
providence
over
us
for
all
outward
good
things
,
because
he
knoweth
that
we
have
need
of
them
,
Mat.
5.32
.
Secondly
,
a
loving
and
mercifull
disposition
to
helpe
him
.
A
man
may
sometimes
receive
helpe
from
such
as
love
him
not
,
out
of
policy
and
in
pursuance
of
other
Ends
and
intends
:
but
he
cannot
confidently
relie
upon
any
aide
which
is
not
first
founded
in
love
.
I
ever
suspect
and
feare
the
gifts
and
succours
which
proceed
form
an
[
](A57143-e40840-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sophoc
.
in
Aja
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plut.
Apop
.
Enemy
;
they
will
have
their
owne
Ends
onely
,
even
then
when
they
seeme
to
tender
and
serve
me
;
therefore
David
singleth
our
Gods
mercy
as
the
object
of
his
Trust
,
Psal.
52.8
.
Thirdly
,
a
manifestation
of
that
love
in
some
promise
or
other
,
ingageing
unto
assistance
.
For
how
can
I
with
assurance
,
and
without
hesitancy
expect
helpe
there
where
I
never
received
any
promise
of
it
?
here
was
the
ground
of
Davids
,
Iehoshaphats
,
Daniels
trust
in
God
,
the
word
and
promise
which
he
had
passed
unto
them
,
1
Chron.
17.25
,
27.
Psal.
119.42
.
2
Chron.
20.7
,
8.
Dan.
9.2
,
3.
Fourthly
,
Truth
and
fidelity
in
the
care
to
make
these
promises
good
;
this
is
that
which
makes
us
so
confidently
trust
in
Gods
promises
,
because
we
know
they
are
all
Yea
and
Amen
,
that
it
is
impossible
for
God
to
lie
,
or
deceive
,
or
for
any
to
seeke
his
face
in
vaine
,
2
Cor.
1.20
.
Iosh.
21.45
.
Hebr.
6.18
.
Isai.
45.19
.
Fifthly
,
Power
to
give
Being
,
and
put
into
act
whatsoever
is
thus
promised
.
That
which
a
man
leanes
upon
,
must
have
strength
to
bear
the
weight
which
is
laid
upon
it
.
This
is
the
great
ground
of
our
trusting
in
God
at
all
times
,
even
then
when
all
other
helpes
faile
,
because
he
is
I
Am
,
that
can
create
and
give
a
being
to
every
thing
which
he
hath
promised
,
because
power
belongeth
unto
him
,
and
in
the
Lord
Iehovah
is
everlasting
strength
,
and
nothing
is
too
hard
,
no
help
too
great
for
him
who
made
heaven
and
earth
,
and
can
command
all
the
Creatures
which
he
made
to
serve
those
whom
he
is
pleased
to
helpe
.
Psal.
62.8
,
11.
Exod.
3.14
.
Isay.
26.4
.
Gen.
18.14
.
Ier.
32.17
.
Psal.
121.2
.
Rom.
4.19
,
21.
Matth.
8.2
.
Now
whosoever
seeks
for
any
of
these
grounds
of
trust
in
Idols
,
shall
be
sure
to
faile
of
them
.
Knowledge
they
have
none
.
Isay
.
44.9
.
and
therefore
love
they
have
none
;
for
how
can
that
love
any
thing
which
knowes
nothing
?
Truth
they
have
none
,
neither
of
being
in
themselves
,
nor
of
promise
to
those
that
trust
in
them
;
the
very
formality
of
an
Idol
is
to
be
a
lye
,
to
stand
for
that
which
it
is
not
,
and
to
present
that
which
it
is
most
unlike
,
Isay
44.20.40.18
.
Ier.
10.14
,
15
,
16.
and
power
they
have
none
either
to
heare
,
or
save
,
Isay.
45.20.46.7.41.23.24.28
,
29.
And
therefore
that
repentance
which
shaketh
off
confidence
in
Idols
,
doth
not
onely
convert
a
man
unto
God
,
but
unto
himselfe
;
is
it
not
onely
an
impious
,
but
a
sottish
thing
,
and
below
the
reason
of
a
man
,
first
to
make
a
thing
,
and
then
to
worship
it
,
to
expect
safety
from
that
which
did
receive
being
from
himselfe
,
Isay.
46.7
,
8.
These
are
the
three
great
props
of
carnall
confidence
,
forraigne
interests
,
domesticall
treasures
,
superstitious
devotions
;
when
men
please
themselves
in
the
children
of
strangers
,
and
have
their
land
full
of
silver
and
gold
,
and
treasures
,
full
of
horses
and
Charets
,
and
full
of
Idols
:
hoard
up
provisions
and
preparations
of
their
owne
,
comply
with
the
enemies
of
God
abroad
,
and
corrupt
the
worship
of
God
at
home
.
Isay
2.6
,
7
,
8.
These
are
the
things
for
which
God
threatneth
terribly
to
shake
the
earth
,
and
to
bring
downe
,
and
to
make
low
the
loftines
of
man
,
if
he
doe
not
,
(
as
Ephraim
here
by
long
and
sad
experience
,
doth
)
penitently
renounce
and
abjure
them
all
.
And
now
this
is
matter
for
which
all
of
us
may
be
humbled
.
Sect.
7.
There
is
no
sinne
more
usuall
amongst
men
then
carnall
confidence
,
to
lean
on
our
owne
wisedome
,
or
wealth
,
or
power
,
or
supplies
from
others
,
to
deifie
Counsels
,
and
Armies
,
or
Horses
,
and
treasures
,
and
to
let
our
hearts
rise
or
fall
,
sinke
or
beare
up
within
us
,
according
as
the
creature
is
helpefull
or
uselesse
,
nearer
or
farther
from
us
;
As
if
God
were
not
a
God
afarre
off
,
as
well
as
neare
at
hand
.
This
we
may
justly
fear
,
God
has
,
and
still
will
visit
us
for
,
because
we
doe
not
sanctifie
the
Lord
of
Hosts
himselfe
in
our
hearts
,
to
make
him
our
feare
and
our
defence
,
and
that
he
will
blow
upon
all
such
counsells
,
and
preparations
,
as
carnall
confidence
doth
deifie
.
Therefore
we
must
be
exhorted
to
take
off
our
hopes
and
feares
from
second
causes
,
not
to
glory
in
an
arm
of
flesh
,
or
to
droope
when
that
failes
us
;
not
to
say
in
our
prosperity
,
our
mountaine
is
so
strong
that
we
shall
not
be
shaken
,
nor
in
our
sufferings
,
that
our
wound
is
incurable
,
or
our
grave
so
deepe
that
we
shall
never
be
raised
againe
.
But
to
make
the
Name
of
the
Lord
our
strong
tower
;
for
they
who
know
thy
name
will
trust
in
thee
,
and
for
direction
herein
we
must
learne
to
trust
in
God
,
First
,
Absolutely
and
for
himselfe
,
because
he
onely
is
Absolute
and
of
himselfe
.
Other
things
as
they
have
their
being
,
so
have
they
their
working
and
power
of
doing
good
or
evill
onely
from
him
,
Matth.
4.4
,
Iohn
.
19.11
.
[
](A57143-e41710-b)a
a
Nihil
Rex
majus
minari
male
parentibus
potest
,
quam
ut
abeat
è
Regno
.
Senec.
Epist.
80.
Tua
me
non
satiant
nisi
tecum
.
Be●n
,
soliloq.
Ubi
bene
erit
sine
illo
?
aut
ubi
male
esse
poterit
cum
illo
?
Bern
ser.
1.
de
Adven
Dei.
Ditior
Christi
paupertas
cunctis
.
Id.
ser.
4.
in
Vig
nata
.
Bonum
mihi
Domine
in
Camino
habere
te
mecum
quam
esse
si●e
te
vel
in
coelo
.
Idem
.
And
therefore
till
he
take
himselfe
away
,
though
he
take
all
other
things
away
from
us
,
we
have
mater
of
encouragement
and
rejoycing
in
the
Lord
still
,
as
David
and
Habakuk
resolve
,
1
Sam.
30.6
.
Habac.
3.17
,
18.
All
the
world
cannot
take
away
any
promise
from
any
servant
of
God
,
and
there
is
more
of
Reality
in
the
least
promise
of
God
,
then
in
the
greatest
performance
of
the
creature
.
Secondly
,
to
trust
him
[
](A57143-e41830-b)a
a
Nolite
sperarare
in
iniquitate
noli●e
peccare
in
spe
.
Be●n
.
ser.
〈◊〉
Ad●ent
.
In
vii●
custodiet
,
nunquid
in
p●aecipitiis
?
Be●n
ser.
14.
in
Ps●
.
Qui
habit
.
in
the
way
of
his
Commandements
,
not
in
any
precipices
or
presumptions
of
our
owne
.
Trust
in
him
and
doe
good
,
Psal.
37.3
.
First
feare
him
,
and
then
trust
in
him
;
he
is
a
Help
and
shield
onely
unto
such
,
Psal.
115.11
.
It
is
high
insolence
for
any
man
to
leane
upon
God
without
his
leave
,
and
he
alloweth
none
to
doe
it
but
such
as
feare
him
,
and
obey
the
voyce
of
his
servants
,
Isay.
50.10
.
Thirdly
,
to
trust
him
in
the
[
](A57143-e41920-b)b
b
Vid.
Aug.
de●
Opere
Mona
.
&
qu●n
Gen.
lib.
1.
qu.
●6
.
way
of
his
providence
,
and
the
use
of
such
meanes
as
he
hath
sanctified
and
appointed
.
Though
m●n
liveth
not
by
bread
alone
,
but
by
the
word
of
blessing
which
proceedeth
out
of
the
mouth
of
God
:
yet
that
word
is
by
God
annexed
to
Bread
,
and
not
to
Stones
;
and
that
man
should
not
trust
God
,
but
mock
and
tempt
him
,
who
should
expect
to
have
stones
turned
into
bread
.
If
God
hath
provided
staires
,
it
is
not
faith
but
fury
,
not
confidence
but
madnesse
,
to
goe
downe
by
a
precipice
;
where
God
prescribes
meanes
,
and
affords
secondary
helpes
,
we
must
obey
his
order
,
and
implore
his
blessing
in
the
use
of
them
.
This
was
Nehemiah
his
way
,
He
prayed
to
God
,
and
he
petitioned
the
King
,
Neh.
2.4
.
This
was
Esters
way
,
A
Fast
to
call
upon
God
,
and
a
Feast
to
obtaine
favour
with
the
King
,
Ester
4.16.5.4
.
This
was
Iacobs
way
,
A
Supplication
to
God
,
and
a
present
to
his
Brother
,
Genes.
32.9
,
13.
This
was
Davids
way
against
Goliah
,
the
Name
of
the
Lord
his
trust
,
and
yet
a
Sling
and
a
stone
his
Weapon
,
1
Sam.
17.45
,
49.
This
was
Gedeons
way
against
the
Midianites
,
His
Sword
must
goe
along
with
the
Sword
of
the
Lord
,
not
as
an
addition
of
strength
,
but
as
a
testimony
of
obedience
,
Iudg.
7.18
.
Prayer
is
called
sometimes
a
lifting
up
of
the
voice
,
sometimes
a
lifting
up
of
the
hands
,
to
teach
us
,
That
when
we
pray
to
God
,
we
must
as
well
have
a
[
](A57143-e42260-b)a
a
Dii
prohibebunt
haec
,
sed
non
propter
me
de
coelo
descendent
.
Vobis
dent
mentem
o●ort●t
ut
prohibeatis
.
Li●●l
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plut
,
〈…〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Instit.
L●c●nic
.
hand
to
worke
,
as
a
tongue
to
begge
.
In
a
word
,
we
must
use
second
causes
in
Obedience
to
Gods
order
,
not
in
confidence
of
their
Helpe
;
The
Creature
must
be
the
object
of
our
diligence
,
but
God
onely
the
object
of
our
trust
.
Now
lastly
,
from
the
ground
of
the
Churches
prayer
and
promise
,
we
learn
,
[
](A57143-e42380-b)b
b
Patrem
mise
ricordiarum
patrem
esse
necesse
est
etiam
mise●orum
.
B●rn
.
se●
.
1.
in
●●st
.
om●i●
S●n.
Vites
arbo●ibus
applicitae
inferiotes
prius
apprehendendo
ramos
in
cacumina
evadunt
.
Quin●il
.
lib.
1.
Hedera
dicta
quod
Haereat
.
Festus
.
That
the
way
unto
mercy
is
to
be
in
our selves
fatherlesse
.
The
poore
saith
David
,
committeth
himselfe
unto
thee
,
thou
art
the
helper
of
the
fatherlesse
.
§
8.
Psal.
10.14.146.9
.
When
Iehoshaphat
knew
not
what
to
doe
,
then
was
a
sitt
time
to
direct
his
eye
unto
God
.
2
Chron.
20.19
.
When
the
stones
of
Sion
are
in
the
dust
,
then
is
the
sittest
time
for
God
to
favour
her
.
Psal.
102.13
.
When
Israel
was
under
heavie
bondage
,
and
had
not
I●seph
as
a
tender
father
(
as
he
is
called
,
Gen.
41.43
.
)
to
provide
for
them
,
then
God
remembred
that
he
was
their
father
,
and
Isra●l
his
first
borne
.
Exod.
4.22
.
nothing
will
make
us
seeke
for
Helpe
above
our selves
,
but
the
apprehension
of
weaknes
within
our selves
.
Those
Creatures
that
are
weakest
,
n●ture
hath
put
an
aptitude
and
inclination
in
them
to
depend
upon
those
that
are
stronger
.
The
Vine
,
the
Ivie
,
the
Hopp
,
the
Wood-binde
,
are
taught
by
nature
to
clasp
and
cling
and
winde
about
stronger
trees
.
The
greater
sense
we
have
of
our
owne
vilenes
,
the
fitter
disposition
are
we
in
to
relie
on
God
.
I
will
leave
in
the
midst
of
thee
an
afflicted
and
poore
people
,
and
they
shall
trust
in
the
name
of
the
Lord
.
Zeph.
3.12
.
Isay
14.32
.
When
a
man
is
proud
within
,
and
hath
any
thing
of
his
owne
to
leane
upon
,
he
will
hardly
tell
how
to
trust
in
God
.
Prov.
3.5.28.25
.
Israel
never
thought
of
returning
to
her
first
husband
,
till
her
way
was
hedged
up
with
thornes
,
and
no
meanes
left
to
enjoy
her
former
Lovers
.
Hose
.
2.6
,
7.
When
the
enemy
should
have
shut
up
and
intercepted
all
her
passages
to
Dan
and
Bethel
,
to
Egypt
and
Assyria
,
that
she
hath
neither
friends
,
nor
Idols
to
flie
to
,
then
she
would
think
of
returning
to
her
first
Husband
,
namely
,
to
God
againe
.
Now
from
hence
we
learne
,
First
,
the
condition
of
the
Church
in
this
world
,
which
is
to
be
as
an
Orphan
,
destitute
of
all
succour
and
favour
,
as
an
out-cast
whom
no
man
looketh
after
.
Ier.
30.17
.
Paul
thought
low
thoughts
of
the
world
,
and
the
world
thought
as
basely
of
him
.
The
world
saith
he
,
is
crucified
unto
me
,
and
I
unto
the
world
.
Gal.
6.14
.
Before
conversion
,
the
world
is
an
Egypt
unto
us
,
a
place
of
Bondage
.
After
Conversion
,
It
is
a
Wildernesse
unto
us
,
a
place
of
Emptinesse
and
Temptations
.
Secondly
,
the
Backwardnesse
of
man
towards
grace
;
we
goe
not
to
God
till
we
are
brought
to
extremities
,
and
all
other
Helpes
faile
us
.
The
poore
Prodigall
never
thought
of
looking
after
a
Father
,
till
he
found
himselfe
in
a
fatherlesse
condition
,
and
utterly
destitute
of
all
reliefe
,
Luke
15.17
,
18.
Thirdly
,
the
right
disposition
and
preparation
unto
mercie
,
which
is
to
be
an
Orphan
,
destitute
of
all
selfe-confidence
,
and
broken
off
from
all
other
comforts
.
When
the
poore
and
needy
,
seeketh
water
,
and
there
is
none
,
I
the
Lord
will
helpe
him
,
Isai.
41.17
.
God
will
repent
for
his
people
when
he
seeth
that
their
power
is
gone
,
Deut.
32.36
.
when
there
is
dignus
vindice
nodus
,
an
extremity
fitt
for
divine
power
to
interpose
.
Christ
is
set
forth
as
a
Physician
,
which
supposeth
sicknesse
;
as
a
fountaine
,
which
supposeth
uncleanesse
;
as
meate
,
which
supposeth
emptinesse
;
as
cloathing
,
which
supposeth
nakednesse
.
He
never
finds
us
till
we
are
lost
sheep
;
when
we
have
lost
all
,
then
we
are
fit
to
follow
him
,
and
not
before
.
Fourthly
,
The
Roots
of
true
Repentance
.
Nos
pupilli
,
Tu
misericors
.
The
sence
of
want
and
emptinesse
in
our selves
,
the
apprehension
of
favour
and
mercy
in
God
.
Conviction
of
sinne
in
us
,
and
of
righteousnesse
in
him
,
Iohn
16.9
,
10.
Of
crookednesse
in
us
,
and
of
glory
in
him
.
Isay.
40.4
,
5.
Hereby
roome
is
made
for
the
entertainment
of
mercy
;
where
sinne
abouds
,
grace
will
more
abound
,
and
the
more
the
soule
findes
it selfe
exceeding
miserable
,
the
more
will
the
mercy
of
God
appeare
exceeding
mercifull
,
Rom.
5.20
.
and
hereby
God
sheweth
his
wisedome
in
the
seasonable
dispencing
of
mercy
then
when
we
are
in
greatest
extremity
:
As
fire
is
hottest
in
the
coldest
weather
.
God
delights
to
be
seene
in
the
mount
,
at
the
grave
,
to
have
his
way
in
the
sea
,
and
his
paths
in
the
deepe
waters
.
Mercies
are
never
so
sweet
as
when
they
are
seasonable
,
and
never
so
seasonable
as
in
the
very
turning
and
criticall
point
,
when
miserie
weighs
down
,
and
nothing
but
mercie
turns
the
scale
.
This
teacheth
us
how
to
fit
our selves
for
the
mercy
of
God
,
Mendici
cum
●leem
osynam
petunt
,
non
preciosa●
vestes
ostendunt
,
sed
seminuda
membra
,
au
ulcera
si
habuerint
ut
●ltius
ad
misericordiam
videntis
animus
inclinetur
.
Bern.
ser.
4.
de
Advent
.
namely
to
finde
our selves
destitute
of
all
inward
or
outward
comfort
,
and
to
seek
for
●tonely
there
.
Beggers
doe
not
put
on
Scarlet
but
ragges
,
to
prevaile
with
men
for
reliefe
:
As
Benhadad
servants
put
on
Ropes
when
they
would
beg
mercy
of
the
King
of
Israel
.
In
a
shipwrack
a
man
will
not
load
him
with
money
,
chaines
,
treasure
,
rich
apparell
;
but
commit
himselfe
to
the
Sea
naked
,
and
esteeme
it
mercy
enough
,
to
have
Tabulam
post
naufragium
,
one
poore
plank
to
carry
him
to
the
shore
.
It
is
not
exaltation
enough
unto
Ioseph
except
hee
be
taken
out
of
a
prison
unto
honour
.
Secondly
,
we
should
not
be
broken
with
diffidence
or
distrust
in
times
of
trouble
,
but
remember
it
is
the
condition
of
the
Church
to
be
an
Orph●n
.
It
is
the
way
whereby
Moses
became
to
be
the
son
of
Pharaohs
daughter
;
when
his
owne
Parents
durst
not
owne
him
,
the
mercy
of
a
Prince
found
him
out
to
advance
him
;
and
when
he
was
nearest
unto
perishing
,
he
was
nearest
unto
honour
[
](A57143-e43240-b)b
b
Leg
▪
19.
Cod.
de
Sacros
.
Ecclesiis
,
&
Leg.
46.
(
od.
de
Episcopis
&
Cler
sect
1.3
.
Vid
Tholos
.
Syntag
Juris
.
●i
15.
cap.
28.
In
the
civill
Law
we
finde
provision
made
for
such
as
were
cast
out
,
and
exposed
to
the
wide
world
,
some
Hospitals
to
entertaine
them
,
some
liberties
to
comfort
and
compensate
their
trouble
.
And
a
like
care
we
finde
in
Christ
;
The
Jewes
had
no
sooner
cast
the
man
that
was
borne
blinde
out
,
whose
Parents
durst
not
be
seen
in
his
cause
for
feare
of
the
like
usage
,
but
the
mercy
of
Christ
presently
found
him
,
and
bestowed
comfort
upon
him
,
Iohn
9.35
.
This
is
the
true
[
](A57143-e43260-b)a
a
David
homines
in
angustia
consti●utos
&
oppressos
aere
alieno
in
su●m
●u●elam
suscipiens
,
Typus
Christi
●st
publicanos
et
peccatores
recipientis
.
Gloss.
Philolog
.
Sacr.
lib.
2.
pag.
424.
Parentum
amor
magis
in
e●
quorum
miseretur
inclinat
.
Senec.
Epist.
66.
David
unto
whom
all
helplesse
persons
,
that
are
in
distresse
,
in
debt
,
in
bitternesse
of
soul
,
may
resort
and
finde
entertainment
,
1
Sam.
22.2
.
Lastly
,
we
should
learne
to
behave
our selves
as
Pupils
under
such
a
Guardian
,
to
be
sensible
of
our
infancy
,
minority
,
[
](A57143-e43330-b)b
b
Tu●el●ae
vis
est
&
potestas
in
capite
libero
ad
tuendum
cum
qui
propter
,
ae●atem
suam
sponte
se
defendere
nequit
.
D.
de
Tutelis
.
L.
1.
disability
to
order
or
direct
our
owne
waies
,
and
so
deny
our selves
,
and
not
leane
on
our
owne
wisedom
;
to
be
sensible
how
this
condition
exposeth
us
to
the
injuries
of
strangers
,
(
for
because
we
are
called
out
of
the
world
,
therefore
the
world
hateth
us
,
)
and
so
to
be
vigilant
over
our
waies
,
and
not
trust
our selves
alone
in
the
hands
of
temptation
,
nor
wander
from
our
Guardian
,
but
alwaies
to
yeeld
unto
his
wisdome
and
guidance
:
Lastly
,
to
comfort
our selves
in
this
,
that
while
we
are
in
our
minority
,
we
are
under
the
mercy
of
a
father
,
A
mercy
of
Conservation
by
his
providence
,
giving
us
all
good
things
richly
to
enjoy
,
even
all
things
necessary
unto
life
and
godlinesse
:
A
mercy
of
protection
,
defending
us
by
his
power
from
all
evill
:
A
mercy
of
Education
and
instruction
,
teaching
us
by
his
Word
and
Spirit
:
A
mercy
of
Communion
many
waies
familiarly
conversing
with
us
,
and
manifesting
himselfe
unto
us
:
A
mercy
of
guidance
and
government
by
the
laws
of
his
family
:
A
mercy
of
discipline
sitting
us
by
fatherly
chastisements
for
those
further
honours
and
imployments
he
will
advance
us
unto
;
and
when
our
minority
is
over
,
&
we
once
are
come
to
a
perfect
,
man
,
we
shall
then
be
actually
admitted
unto
that
inheritance
immortall
,
invisible
,
and
that
fadeth
not
away
,
which
the
same
mercy
at
first
purchased
,
and
now
prepareth
and
reserveth
for
us
.
Now
it
followeth
,
Verse
.
4.
I
will
heale
their
back-sliding
,
I
will
love
them
freely
,
for
mine
anger
is
turned
away
from
him
.
In
the
former
words
we
have
considered
both
Israels
Petition
in
time
of
trouble
,
Sect.
9.
and
the
Promise
and
Covenant
which
thereupon
they
binde
themselves
in
.
In
these
and
the
consequent
words
unto
the
end
of
the
8.
verse
,
we
have
the
gracious
answer
of
God
to
both
,
promising
●oth
in
his
free
love
to
grant
their
petition
,
and
by
his
fr●e
grace
to
enable
them
unto
the
performance
of
the
Covenant
which
they
had
made
.
The
Petition
consisted
of
two
parts
.
1.
That
God
would
take
away
all
iniquity
.
2
That
he
would
doe
them
good
,
or
receive
them
graciously
.
To
both
these
God
giveth
them
a
full
and
a
gracious
answer
.
1.
That
he
will
take
away
all
iniquitie
by
Healing
their
back-sliding
.
2
That
he
would
doe
them
good
,
and
heape
all
manner
of
bl●ssings
upon
them
,
which
are
expressed
by
the
various
metaphors
of
fruitfulnesse
;
opposite
to
the
contrary
expr●ssions
of
judgement
in
former
parts
of
the
prophecie
.
I
will
heale
their
back
sliding
.
]
This
is
one
of
the
names
by
which
God
is
pleased
to
make
himsele
knowne
unto
his
people
,
I
am
the
Lord
that
healeth
thee
,
Exod.
15.26
.
and
,
returne
O
Back-sliding
children
,
and
I
will
heale
your
back-slidings
,
Jer.
3.22
.
Now
God
Healeth
sin
four
manner
of
waies
.
First
,
By
a
gratious
Pardon
,
burying
,
covering
,
not
imputing
them
unto
us
.
So
it
seems
to
be
expounded
,
Psal.
103.3
.
and
that
which
is
called
Healing
in
one
place
,
is
called
forgivenesse
in
another
,
if
we
compare
Mat.
13.15
.
with
Mark
4.12
.
Secondly
,
by
a
spirituall
and
effectuall
Reformation
,
purging
the
conscience
from
dead
workes
,
making
it
strong
and
able
to
serve
God
in
new
obedience
;
for
that
which
Health
is
to
the
body
,
Holinesse
is
to
the
soul.
Therefore
the
Sun
of
righteousnesse
is
said
to
a●ise
with
Healing
in
his
wings
,
Mal.
4.2
.
whereby
we
are
to
understand
the
gracious
influence
of
the
Holy
Spirit
conveying
the
vertue
of
the
blood
of
Christ
unto
the
conscience
,
even
as
the
beames
of
the
Sunne
doe
the
heat
and
influence
thereof
unto
the
earth
,
thereby
calling
out
the
herbs
and
flowers
,
and
healing
those
deformities
which
winter
had
brought
upon
it
.
Thirdly
,
by
removing
and
withdrawing
of
judgements
,
which
the
sinnes
of
a
people
had
brought
like
wounds
or
sicknesses
upon
them
.
So
Healing
is
opposed
to
smiting
and
wounding
,
Deut.
32.39
.
Iob
5.18
.
Hos.
6.1
,
2.
Ier.
33.5
,
6.
Fourthly
,
by
comforting
against
the
anguish
and
distresse
which
sinne
is
apt
to
bring
upon
the
conscience
.
For
as
in
Physick
there
are
Purgatives
to
cleanse
away
corrupt
humours
,
so
there
are
Cordials
likewise
to
strengthen
&
refresh
weak
and
dejected
Patients
;
and
this
is
one
of
Christs
principal
workes
to
binde
and
heale
the
broken
in
heart
,
to
restore
comforts
unto
mourners
,
to
set
at
liberty
them
that
are
bruised
,
and
to
have
mercy
upon
those
whose
bones
are
vexed
,
Psal.
147
,
3.
Isai.
57.18
,
19.
Luke
4.18
.
Psal.
6.2
,
3.
I
am
not
willing
to
shut
any
of
these
out
of
the
meaning
of
the
Text.
First
,
because
it
is
an
answer
to
that
rayer
,
Take
away
All
iniquity
.
The
All
that
is
in
it
,
The
Guilt
,
the
staine
,
the
power
,
the
punishment
,
the
anguish
,
whatever
evil
it
is
apt
to
bring
upon
the
conscience
,
Let
it
not
doe
us
any
hurt
at
all
.
Secondly
,
because
Gods
works
are
perfect
;
where
he
forgives
sinne
,
he
removes
it
,
where
he
convinceth
of
righteousnesse
,
unto
pardon
of
sinne
,
he
convinceth
also
of
judgement
,
unto
the
casting
out
of
the
prince
of
this
world
,
and
bringeth
forth
that
judgement
unto
victory
,
Matth.
12.20
.
Their
Back-sliding
]
Their
praier
was
against
All
iniquity
,
and
God
in
his
answer
thereunto
singleth
out
one
kinde
of
iniquity
,
but
one
of
the
greatest
,
by
name
.
And
that
first
,
to
teach
them
and
us
,
when
we
pray
against
sinne
,
not
to
content
our selves
with
generalities
,
but
to
bewaile
our
great
and
speciall
sinnes
by
name
,
those
specially
that
have
been
most
comprehensive
,
and
the
Seminaries
of
many
others
.
Secondly
,
to
comfort
them
;
for
if
God
pardon
by
name
the
greatest
sinne
,
then
surely
none
of
the
rest
will
stand
in
the
way
of
his
mercy
;
if
he
pardon
the
Talents
,
we
need
not
doubt
but
he
will
pardon
the
pence
too
.
Paul
was
guilty
of
many
other
sinnes
,
but
when
he
will
magnifie
the
grace
of
Christ
,
he
makes
mention
of
his
great
sinnes
,
A
blasphemer
,
a
persecutor
,
injurious
;
and
comforts
himselfe
in
the
mercy
which
he
had
obtained
against
them
,
1
Tim.
1.13
.
Vt
aqu●
prius
cal●●ict●
,
dein
in
pu●●u●
demissma
,
sit
●●igidissi●●
.
C●s●u
.
in
Athenaeum
.
lib.
3.
c.
35.
&
Plutarch
.
Symposiac
.
l.
6.
q.
4.
Thirdly
,
to
intimate
the
great
guilt
of
Apastacie
and
rebellion
against
God
.
After
we
have
known
him
and
tasted
of
his
mercy
,
and
given
up
our selves
unto
his
service
,
and
come
out
of
Egypt
and
Sodome
,
then
to
looke
back
againe
,
and
to
be
false
in
his
Covenant
,
this
God
lookes
on
,
not
as
a
single
sinne
,
but
as
a
compound
of
all
sinnes
.
When
a
man
turnes
from
God
,
he
doth
as
it
were
resume
and
take
home
upon
his
conscience
All
the
sinnes
of
his
life
again
.
Fourthly
,
to
proportion
his
answer
to
their
repentance
.
They
confesse
their
Apostasie
,
they
had
been
in
Covenant
with
God
,
they
confesse
he
was
their
first
husband
,
Hos.
2
7.
and
they
forsooke
him
,
and
sought
to
Horses
,
to
Men
,
to
Idols
,
to
vanitie
and
lies
:
this
is
the
sin
they
chiefly
bewaile
:
and
therefore
this
is
the
sinne
which
God
chiefly
singles
out
to
pardon
and
to
heale
them
of
.
This
is
the
great
goodnesse
of
God
toward
those
that
pray
in
sincerity
,
Aug.
Confess
.
lib.
5.
cap.
8.
that
he
fits
his
mercy
ad
Cardinem
desiderii
,
answers
them
in
the
maine
of
their
desires
,
lets
it
be
unto
them
even
as
they
will
.
I
will
love
them
freely
.
]
This
is
set
downe
as
the
fountaine
of
that
Remission
,
Sect.
10.
Sanctification
and
Comfort
which
is
here
promised
.
It
comes
not
from
our
Conversion
unto
God
,
but
from
Gods
free
love
and
grace
unto
us
.
And
this
is
added
,
first
to
Humble
them
,
Si
vera
sit
gratia
,
id
est
,
Gratuita
,
nihil
invenit
in
homine
cui
merito
debeatur
,
&c.
Aug.
lib.
de
patie●t
.
ca.
20.
vid.
cont.
Julian
.
lib.
6.
cap.
19.
de
peccato
orig.
cap.
24.
de
Grat.
●t
lib.
Arbit
.
cap.
5.
de
natur
.
et
grat
.
cap.
4.
de
corr●pt
.
et
gra
.
cap.
10.
Epist.
105.
et
106.
et
alibi
passi●
.
Temere
in
t●li
negotio
vel
prius
aliquid
tribuis
tibi
vel
plus
.
et
magis
amat
,
et
ante
,
Bernard
,
serm.
69.
in
Can.
Ex
se
sumit
materiam
et
velut
quoddam
seminarium
miserendi-miserendi
causam
et
originem
sumit
ex
proprio
:
Judicandi
vel
ulciscendi
magis
ex
nost●o
:
Idem
serm.
5.
i●
natali
Dom
that
they
should
not
ascribe
any
thing
to
themselves
,
their
Repentance
,
their
prayers
,
their
covenants
and
promises
,
as
if
these
had
been
the
means
to
procure
mercie
for
them
,
or
as
if
there
were
any
objective
grounds
of
lovelines
in
them
to
stirre
up
the
love
of
God
towards
them
.
It
is
not
for
their
sake
that
he
doth
it
,
but
for
his
own
,
The
Lord
sets
his
love
upon
them
because
he
loved
them
.
Deut.
7.7
,
8.
not
for
your
sakes
doe
I
this
,
saith
the
Lord
God
,
be
it
known
unto
you
.
Ezek.
36.22.32
.
He
will
have
mercy
because
he
will
have
mercy
.
Rom.
9.15
.
Secondly
,
To
support
them
,
above
the
guilt
of
their
greatest
sinnes
.
Men
think
nothing
more
easie
while
they
live
in
sinne
,
and
are
not
affected
with
the
weight
and
hainousnesse
of
it
,
then
to
beleeve
mercie
and
pardon
.
But
when
the
soule
in
conversion
unto
God
,
feeles
the
heavie
burden
of
some
great
sinnes
,
when
it
considers
its
rebellion
,
and
Apostacie
,
and
backesliding
from
God
,
It
will
then
be
very
apt
to
think
God
will
not
forgive
nor
heale
so
great
wickednesse
as
this
;
There
is
a
naturall
Novatianisme
in
the
timerous
conscience
of
convinced
sinners
,
to
doubt
and
question
pardon
for
sinnes
of
Apostacie
and
falling
after
repentance
.
Therefore
in
this
case
God
takes
a
penitent
off
from
the
consideration
of
himself
by
his
own
thoughts
,
unto
the
height
and
excellencie
of
his
Thoughts
who
knowes
how
to
pardon
abundantly
,
Isay.
55.7
,
8
,
9.
Ier.
29.11
.
Ezek.
37.3
.
Nothing
is
too
hard
for
love
especially
free-love
,
that
hath
no
foundation
or
inducement
from
without
it self
.
And
because
we
reade
before
Hos.
8.5
.
That
Gods
Anger
was
kindled
against
them
,
therefore
he
here
adds
that
this
also
should
be
turned
away
from
them
.
Aristot.
Rhet.
lib
2
▪
cap.
2.
Anger
will
consist
with
love
;
we
finde
God
Angrie
with
Moses
,
and
Aaron
,
and
Miriam
,
and
Asa
;
and
he
doth
sometimes
visit
with
rodds
and
scourges
,
where
he
doth
not
u●terly
take
away
his
loveing
kindenesse
from
a
people
.
Psal.
89.32.33
.
A
man
may
be
angrie
with
his
wife
,
or
childe
,
or
friend
,
whom
he
yet
dearly
loveth
.
And
God
is
said
to
be
thus
Angry
with
his
people
,
when
the
effects
of
displeasure
are
discovered
towards
them
.
Now
upon
their
Repentance
and
Conversion
,
God
promiseth
not
onely
to
love
them
freely
,
but
to
clear
up
his
Countenance
towards
them
,
to
make
them
by
the
Removall
of
Judgements
to
see
and
know
the
ftuits
of
his
free
love
and
bounty
unto
them
.
When
David
called
Absolom
home
from
banishment
,
this
was
an
effect
of
love
;
but
when
he
said
,
let
him
not
see
my
face
,
this
was
the
continuation
of
Anger
;
but
at
last
when
he
admitted
him
into
his
presence
and
kissed
him
,
here
that
Anger
was
turned
away
from
him
too
.
2
Sam.
14.21.24.33
.
Sect.
11.
These
words
then
containe
Gods
mercifull
answer
to
the
first
part
of
Israels
prayer
for
the
Taking
away
of
all
Iniquity
which
had
beene
the
fountaine
of
those
sad
Judgements
under
which
they
languished
and
pined
away
.
Wherin
there
are
two
parts
,
1.
The
Ground
of
Gods
answer
,
His
free
love
.
2.
A
double
fruit
of
that
love
.
1.
In
Healing
their
Backsliding
,
In
removing
his
Anger
and
heavie
Iudgements
from
them
.
We
will
breifly
handle
them
in
the
order
of
the
Text.
I
will
Heale
their
Backsliding
.
]
When
Gods
people
do
returne
unto
him
,
and
pray
against
sin
,
then
God
out
of
his
free
love
doth
heale
them
of
it
.
First
,
he
teacheth
them
what
to
aske
,
and
then
he
tells
them
what
he
will
give
.
Thus
we
finde
Conversion
and
Healing
joyned
together
,
Isai.
6.10
.
They
shall
returne
even
to
the
Lord
,
and
he
shall
be
intreated
of
them
,
and
shall
heale
them
,
Isai.
19.22
.
Return
,
Backsliding
children
,
I
will
Heal
your
Backslidings
,
Ier.
3.22
.
[
](A57143-e44910-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Homer
▪
Iliad
▪
●
.
Quae
in
praese●●
Tiberius
civiliter
habuit
,
sed
in
animo
revolvente
iras
,
etiamsi
impe●us
offensionis
languer●t
,
memoria
valebat
.
Tacit
.
Annal.
l.
4.
Non
enim
Tiberium
quamvis
triennio
post
caedem
Sejâni
,
quae
cae●eros
mollire
solent
,
Tempus
,
preces
,
Satias
mitigabant
,
quin
ince●●a
&
abolita
pro
gravissimis
&
recentibus
puniret
.
Anal
▪
lib.
6.
vid.
Aristot.
Ethic.
lib
,
4
▪
cap.
11.
Men
if
they
be
injured
and
provoked
by
those
whom
they
have
in
their
power
to
undoe
,
though
they
returne
,
and
cry
peccavi
,
and
are
ready
to
aske
forgivenesse
,
yet
many
times
out
of
pride
and
revenge
,
will
take
their
time
and
opportunity
to
repay
the
wrong
.
But
God
doth
not
so
;
His
Pardons
,
as
all
his
other
Gifts
,
are
without
exprobrat●on
;
as
soon
as
ever
his
servants
come
back
unto
him
with
teares
and
confession
,
he
looks
not
upon
them
with
scorn
,
but
with
joy
;
his
mercy
makes
more
haste
to
embrace
them
,
then
their
repentance
to
returne
unto
him
,
Luke
15.20
.
then
out
comes
the
wine
,
the
oyle
,
the
balme
,
the
cordials
;
then
the
wounds
of
a
Saviour
doe
as
it
were
bleed
afresh
to
drop
in
mercy
into
the
sores
of
such
a
Penitent
.
O
though
he
be
not
a
dutifull
,
not
a
pleasant
childe
;
yet
he
is
a
childe
;
though
I
spake
against
him
,
yet
I
remember
him
still
,
my
bowels
are
troubled
for
him
,
I
will
surely
have
mercy
upon
him
,
Jer.
31.20
.
The
Lord
greatly
complaines
of
the
inclination
of
his
people
to
backsliding
,
and
yet
he
cannot
finde
in
his
heart
to
destroy
them
,
but
expresseth
a
kinde
of
[
](A57143-e45040-b)a
a
Gravi●
quaedam
inter
virtutes
videtur
orta
con●emio
Siquidem
veritas
et
justitia
mise●um
a●●tigebant
;
pax
&
misericordia
judicabant
magis
esse
parcendum
,
&c.
vid.
Bern
▪
serm
.
1.
in
Annunci
.
Conflict
betweene
Iustice
and
Mercy
;
and
at
last
resolves
,
I
am
God
and
not
man
;
I
can
as
well
heale
their
backsliding
by
my
Love
,
as
revenge
it
by
my
justice
;
therefore
I
will
not
execute
the
fiercenesse
of
mine
anger
,
but
I
will
cause
them
to
walk
after
the
Lord
,
Hos.
11.7.10
.
Yea
,
so
mercifull
he
is
,
that
even
upon
an
hypocriticall
conversion
,
when
his
people
did
but
flatter
and
lie
unto
him
,
and
their
heart
was
not
right
towards
him
,
nor
they
stedfast
in
his
covenant
,
yet
the
Text
saith
,
he
being
full
of
compassion
forgave
their
iniquity
(
not
as
to
the
justification
of
their
persons
,
for
that
is
never
without
faith
unfained
,
but
so
farre
as
to
the
mitigation
of
their
punishment
,
that
he
destroyed
them
not
,
nor
stirred
up
all
his
wrath
against
them
,
Psal.
78.34.35
.
)
for
so
that
place
is
to
be
expounded
,
as
appeareth
by
the
like
parallel
place
,
Ezek.
20
17.
Neverthelesse
,
mine
eye
spared
them
from
destroying
them
,
neither
did
I
make
an
end
of
them
in
the
wildernesse
.
Now
the
Metaphoricall
word
both
here
,
and
so
often
elsewhere
used
in
this
argument
,
leadeth
us
to
looke
upon
sinners
as
Patients
,
and
upon
God
as
a
Physician
.
By
which
two
considerations
we
shall
finde
the
exceeding
mercy
of
God
in
the
pardon
and
purging
away
of
sinne
set
forth
unto
us
.
Healing
then
is
a
Relative
word
,
and
leades
us
first
to
the
consideration
of
a
Patient
who
is
to
be
healed
,
and
that
is
here
a
grievous
sinner
fallen
into
a
Relapse
.
Healing
is
of
two
sorts
.
The
healing
of
a
sicnesse
by
a
Physician
;
the
healing
of
a
wound
by
a
Chirurgian
.
And
Sinne
is
both
a
sicknesse
,
and
a
wound
.
The
whole
head
sick
,
the
whole
Heart
faint
,
from
the
soale
of
the
foot
,
even
unto
the
Head
,
there
is
no
soundnesse
in
it
,
but
wounds
and
bruises
,
and
putrifying
sores
Isai.
1.5.6
.
A
sicknesse
that
wants
healing
,
a
wound
that
wants
binding
,
Ezek.
34.4
.
A
sick
sinner
that
wants
a
Physician
to
call
to
repentance
,
Matth.
9.12
,
13.
A
wounded
sinner
,
that
wants
a
Samaritan
(
so
the
Iewes
called
Christ
Iohn
8.48
.
)
to
binde
up
and
poure
in
wine
and
oyle
,
Luek
10.34
.
Diseases
are
of
severall
sorts
,
but
those
of
all
other
most
dangerous
that
are
in
the
vitall
parts
,
as
all
the
diseases
of
sinne
are
,
and
from
thence
spread
themselves
over
the
whole
man
.
Ignorance
,
pride
,
carnall
principles
,
corrupt
judgement
,
diseases
of
the
Head
.
Hardnesse
,
stubbornesse
,
Atheisme
,
Rebellion
,
diseases
of
the
Heart
:
Lust
,
a
dart
in
the
Liver
;
Corrupt
communication
the
effect
of
putrified
lungs
:
Gluttony
and
drunkennesse
the
swellings
and
dropsies
of
the
belly
:
despaire
and
horrour
the
griefe
of
the
bowels
:
Apostacie
a
Recidivation
or
Relapse
into
all
.
An
Eare
that
cannot
heare
God
speake
,
Ier.
6.10
.
An
Eye
quite
dawbed
up
,
that
cannot
see
him
strike
,
Ier.
44.18
.
Isai.
26.11
.
A
palate
out
of
taste
,
that
cannot
savour
nor
relish
heavenly
things
,
Rom.
8.5
.
Lips
poisoned
,
Rom.
3.13
.
A
Tongue
set
on
fire
,
Iam.
3.6
.
Flesh
consumed
,
bones
sticking
out
,
sore
vexed
and
broken
to
pieces
Iob
33.21
.
Psal.
6.2
.
&
51.8
.
Some
diseases
are
dull
,
others
acute
;
some
●●upifying
,
others
tormenting
.
Sinne
is
All.
A
stupifying
palsie
,
that
takes
away
feeling
Ephes
4.19
.
A
pl●gu●
in
the
Heart
,
which
sets
all
on
fire
.
1
King
.
8.38
.
Hos.
7.4
.
Sect.
12.
Let
us
consider
a
little
the
proper
passions
and
effects
of
most
diseases
,
and
see
how
they
suite
to
sinne
.
First
,
Paine
and
distemper
.
This
,
first
or
last
is
in
All
sinne
;
for
it
begets
in
wicked
and
impenitent
men
the
[
](A57143-e45850-b)a
a
Peccatum
quod
inultum
videtur
,
habet
ped●ssequam
poenamsuam
ut
nemo
de
admisso
nisi
amaritudine
doleat
.
Aug.
de
Continent
.
cap.
6.
Memoria
Testi●
,
Ratio
Index
,
Timor
carnifex
.
Be●nerd
.
ser.
de
villico
in
qui●a●i
▪
pain
of
guilt
,
horrour
,
trembling
of
heart
,
anguish
of
conscience
,
fear
of
wrath
,
expectation
of
judgement
,
and
fiery
indignation
,
as
in
Cain
,
Pharaoh
,
Ahab
,
Felix
,
and
divers
others
,
Gen.
4.13.14
.
Exod.
9.27.28
.
1
King
.
21.27
.
Acts
24.25
.
Isai.
33.14
.
Hebr.
2.15
.
Rom.
8
15.
Hebr.
10.27
.
And
in
Penitent
men
it
begets
[
](A57143-e46000-b)b
b
Omne
malum
aut
Timo●e
aut
Pudo●e
natura
suffudit
.
Tertul
,
Apol.
cap.
1.
Perturbatio
animi
respic●●ntis
peccata
sua
.
respectione
perhorrescentis
:
horrore
e●ubeseenti●
:
c●●bescentia
.
cor●i●entis
▪
Aug.
in
Psal.
30.
Con.
1.
c.
Morbus
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Galen
.
Habitus
corporis
contra
n●turam
qui
usum
ejus
ad
id
●ac●●
deteriorem
,
cujus
causa
natura
nobis
ejus
corporis
sanitatem
dedit
.
Leg.
1.
sect.
7.
D.
de
Aedilitio
Edict
.
the
pain
of
shame
,
and
sorrow
,
and
inquietude
o●
spirit
,
a
wound
in
the
spirit
,
a
prick
in
the
very
heart
,
Rom.
6.21
.
Ezek.
16.61
.
2
Cor.
7.10
.
Prov.
18.14
.
Acts
2.37
.
Penitency
and
Paine
are
words
of
one
derivation
,
and
are
very
neare
of
kin
unto
one
another
.
Never
was
any
wound
cured
without
paine
,
never
any
sinne
healed
without
sorrow
.
Secondly
,
ᶜ
weaknesse
and
Indisposednesse
to
the
Actions
of
life
.
Sinne
is
like
an
unruly
spleen
,
or
a
greedy
wenne
in
the
body
that
sucks
all
nourishment
,
&
converts
all
supplies
into
its
own
growth
,
and
so
exhausts
the
strength
and
vigor
of
the
soul
,
making
it
unfit
and
unable
to
do
any
good
.
When
ever
it
sets
about
any
duty
,
till
sinne
be
cured
,
it
goes
about
it
like
an
arm
out
of
ioynt
,
which
when
you
would
move
it
one
way
,
[
](A57143-e46240-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Eth.
l●
.
c.
ult.
doth
fall
back
another
.
It
faints
,
and
flaggs
,
and
is
not
able
to
put
sorth
any
skill
,
or
any
delight
unto
any
good
duty
.
Naturally
men
are
Reprobate
or
void
of
Iudgement
unto
any
good
work
.
Tit.
1.16
.
Godlinesse
is
a
mystery
▪
a
spirituall
skill
&
trade
;
there
is
learning
,
and
use
,
and
experience
,
and
much
exercise
required
to
be
handsome
and
dextrous
about
it
.
Tim.
3.16
.
Phil.
4.11
.
Heb.
5
.
13-14
.
To
be
sinners
and
to
be
without
strength
,
in
the
Apostles
phrase
,
is
all
one
.
Rom.
5.6.8
.
And
look
how
much
flesh
there
is
in
any
man
,
so
much
disability
is
there
to
performe
any
thing
that
is
good
.
Rom.
7.18
.
Therefore
the
hands
of
sinners
are
said
to
hang
downe
,
and
their
knees
to
be
feeble
,
and
their
feete
to
be
lame
,
that
cannot
make
straight
pathes
till
they
be
healed
.
Heb.
12.12
,
13.
If
they
at
any
time
upon
naturall
dictates
,
or
some
suddaine
strong
conviction
,
or
pang
of
feare
,
or
stirrings
of
conscience
,
doe
offer
at
any
good
worke
,
to
pray
,
to
repent
,
to
beleeve
,
to
obey
,
they
bungle
at
it
,
and
are
out
of
their
element
;
They
are
wise
to
doe
evill
,
but
●o
doe
good
they
have
no
knowledge
:
They
presently
grow
wearie
of
any
essaies
and
offers
at
well
doing
,
and
cannot
hold
out
or
persevere
in
them
.
Thirdly
,
Decay
and
consumption
.
Sinne
wasts
and
wears
out
the
vigour
of
soule
and
body
,
feedes
upon
all
our
time
,
and
strength
,
and
exhausts
it
in
the
services
of
lust
.
Tabificae
mentis
perturba●iones
,
Cic.
Tu●cul
.
quaest
.
Sicknes
is
a
chargeable
thing
,
a
consumption
at
once
to
the
Person
and
to
the
Estate
.
The
poore
woman
in
the
Gospel
which
had
an
issue
of
blood
,
spent
all
that
she
had
on
Physicians
,
and
was
never
the
better
:
Luke
8.43
.
So
poore
sinners
emptie
all
the
powers
of
soule
,
of
body
,
of
time
,
of
estate
,
every
thing
within
their
reach
,
upon
their
lusts
,
and
are
as
unsatisfied
at
last
as
at
the
first
,
Eccles.
1.8
.
Like
a
Silke-worme
which
workes
out
his
bowels
into
such
a
masse
wherein
himself
is
buried
.
It
wearieth
them
out
,
and
sucketh
away
the
Radicall
strength
in
the
service
of
it
,
[
](A57143-e46520-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Aristot.
Ethic.
l.
3.
cap.
ult.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Polit.
lib.
2.
Naturalia
desideria
sinita
sunt
;
ex
fals●
opinione
nascentia
,
ubi
desinant
non
habent
,
&c
▪
Sen.
Ep.
16.
ex
libidine
orta
sine
Termino
sunt
.
Epist.
39.
and
yet
never
giveth
them
over
,
but
as
Pharaohs
taskmasters
exacted
the
brick
when
they
had
taken
away
the
straw
;
so
lust
doth
consume
and
weaken
naturall
strength
,
in
the
obedience
of
it
:
and
yet
when
nature
is
exhausted
,
the
strength
of
lust
is
as
great
,
and
the
Commands
as
tyrannous
as
ever
before
.
Isa
57.10
.
Ier.
2.25
.
We
are
to
distinguish
betweene
the
vitall
force
of
the
faculties
,
and
the
Activity
of
lust
which
sets
them
on
work
;
that
decayes
and
hastens
to
death
,
but
sinne
retaines
its
strength
and
vigour
still
;
nothing
kills
that
but
the
bloud
of
Christ
;
&
the
decay
of
nature
ariseth
out
of
the
strength
of
sinne
;
the
more
any
man
in
any
lust
whatsoever
,
makes
himselfe
a
servant
of
sinne
,
and
the
more
busie
and
active
he
is
in
that
service
:
the
more
will
it
eate
into
him
and
consume
him
,
as
the
hotter
the
feaver
is
,
the
sooner
is
the
body
wasted
and
dried
up
by
it
.
Fourthly
,
Deformity
.
Sicknesse
withereth
the
beauty
of
the
body
,
maketh
it
of
a
glorious
a
ghastly
and
loathsome
spectacle
.
Come
to
the
comliest
person
living
after
a
long
and
pining
sicknesse
,
and
you
will
not
finde
the
man
in
his
owne
shape
;
a
wan
countenance
,
a
shriveled
flesh
,
a
leane
visage
,
a
hollow
and
standing
eye
,
a
trembling
hand
,
a
stammering
tongue
,
abowed
backe
,
a
feeble
knee
a
swelled
belly
:
nothing
left
but
the
●●akes
of
the
hedge
,
and
a
few
finewes
to
hold
them
together
.
Behold
here
the
picture
of
a
sinner
,
Infl●tus
&
Tum●ns
animus
in
vitio
est
.
Sapientis
animus
nunquam
turgescit
,
nunquā●ume●
.
Cic.
Tuscul.
quaest
,
l.
3.
Invidus
alterius
rebus
macrescit
opimis
.
Horat.
●●
ep
.
2
,
O
curvae
in
terras
Animae
et
Coelestium
inane●
.
Pers.
Vt
Corpora
verberibus
,
ita
saevitia
,
libidine
,
malis
consul
is
animus
di●●ceratur
.
Tacit
▪
Anal
,
l.
6.
swelled
with
pride
,
pined
with
envie
,
bowed
with
earthlines
wasted
and
eaten
up
with
lust
,
made
as
stinking
and
unsavoury
as
a
dead
Carcasse
.
Psal.
14.3
.
Ezek.
16.4
.
When
thou
seest
an
unmercifull
man
,
that
hath
no
compassion
left
in
him
,
thinke
thou
sawest
Iudas
or
King
Iehoram
,
whose
sore
disease
made
his
bowels
fall
out
.
2.
Chron.
21.19
.
When
thou
seest
a
worldly
man
whose
heart
is
glued
to
earthly
things
,
think
upon
the
poore
woman
who
was
bowed
together
and
could
not
lift
up
her selfe
.
Luke
13.11
.
When
thou
seest
an
Hypocrite
walking
crooked
and
unevenly
in
the
wayes
of
God
,
think
upon
Mephibosheth
or
Asa
,
lame
,
halting
,
diseased
in
their
feet
.
When
thou
seest
a
proud
ambitious
man
,
thinke
upon
Herod
eaten
up
with
vermine
.
O
if
the
diseases
of
the
soule
could
come
forth
&
shew
themselves
in
the
body
,
and
work
such
deformity
there
(
where
it
would
not
doe
the
thousandth
part
so
much
hurt
)
as
they
doe
within
:
if
a
man
could
in
the
glasse
of
the
word
see
the
uglinesse
of
the
one
,
as
plainly
as
in
a
materiall
glasse
the
foulnesse
of
the
other
,
how
would
this
make
him
crie
out
,
my
head
,
my
head
:
my
bowels
,
my
bowels
:
my
leannesse
,
my
leannesse
:
unclean
,
unclean
?
No
man
thinks
any
shape
ugly
enough
to
represent
a
divell
by
;
yet
take
him
in
his
naturals
,
and
he
was
a
most
glorious
Creature
:
it
is
sinne
that
turns
him
into
a
Serpent
or
Dragon
.
There
is
something
of
the
monster
in
every
sinne
;
the
belly
or
the
feet
set
in
the
place
of
the
head
or
heart
;
sensuall
and
worldly
lusts
set
up
above
Reason
,
and
corrupt
Reason
above
Grace
.
Now
because
the
sicknesse
here
spoken
of
is
a
falling
sicknes
,
Sect.
13.
and
that
the
worst
kinde
of
Fall
not
forward
in
our
way
or
race
,
as
every
good
man
sometimes
falls
,
where
a
man
hath
the
help
of
his
knees
and
hands
to
break
the
blow
,
to
prevent
or
lessen
the
hurt
,
and
to
make
him
to
rise
againe
;
but
old
Elies
fall
,
a
falling
backward
,
where
a
man
can
put
forth
no
part
to
save
the
whole
,
and
so
doth
more
dangerously
breake
and
bruise
himselfe
thereby
:
Cecidimus
super
acervum
lapidum
&
in
luto
:
unde
non
solum
inquinati
sed
graviter
vulnerati
et
quassati
sumus
Bernard
.
ser.
1.
in
Coena
dom.
Cecidimus
in
carcerem
luto
pari●er
et
l●pidibus
plenum
,
captivi
inquinati
,
conquassati
.
Idem
,
ser.
2.
in
octav
.
Paschae
.
Therefore
as
it
is
a
sicknes
which
requires
curing
,
so
it
is
a
wound
which
requires
healing
and
binding
.
The
Ancients
compare
it
to
falling
into
a
pit
full
of
dirt
and
s●ones
:
where
a
man
doth
not
onely
defile
,
but
miserably
breake
and
bruise
himselfe
.
There
is
contritio
,
solutio
continui
,
suppuratio
,
sanies
&c.
All
the
evils
of
a
dangerous
and
mortall
wound
.
Adde
to
all
this
,
That
in
this
diseased
and
wounded
condition
,
1
A
man
hath
no
power
to
heale
or
to
helpe
himselfe
,
but
in
that
respect
he
must
cry
out
with
them
in
the
prophet
,
My
wound
is
incurable
and
refuseth
to
be
healed
,
Jer.
15.18
.
Secondly
,
he
hath
no
desire
,
no
will
,
Libens
aegrotat
qui
medico
non
credit
nec
morbum
declinat
.
Arist.
Ethic.
lib.
3.
O
fortes
quibus
medicus
opus
non
est
:
sortitudo
ista
non
sanitatis
est
sed
insaniae
nam
&
phrene●icis
nihil
fortius
.
Sed
quanto
majores
vires
,
tanto
mors
vicinior
.
Aug.
in
Ps.
58.
no
thought
to
enquire
or
send
after
a
Physician
who
may
heal
him
:
but
is
well
contented
rather
to
continue
as
he
is
,
then
to
be
put
to
the
paine
and
trouble
of
a
cure
,
and
pleaseth
himself
in
the
goodnesse
of
his
owne
condition
,
Rev.
3.17
Matth.
9.12
.
Thirdly
,
He
is
in
the
hands
of
his
cruell
enemy
,
who
takes
no
pity
on
him
,
but
by
flattery
and
tyranny
,
and
new
temptations
,
continually
cherisheth
the
disease
,
2
Tim.
2.26
.
Fourthly
,
when
the
true
Physician
comes
,
he
shuts
the
door
against
him
,
refuseth
his
counsell
,
rejecteth
his
receipts
,
quarrels
with
his
medicines
;
they
are
too
bitter
,
or
too
strong
and
purging
;
or
too
sharp
and
searching
;
he
will
not
be
healed
at
all
except
it
may
be
his
own
way
,
Prov.
1.24
,
25.
2
Chron.
36.16
.
Ezek.
24.13
.
Matth.
23.37
.
Ier.
13.11
.
Thus
we
have
taken
a
view
of
the
Patient
,
Sick
,
weake
,
pained
,
consumed
,
deformed
,
wounded
,
and
sore
bruised
:
without
power
or
help
at
home
,
without
friends
abroad
:
no
sense
of
danger
,
no
desire
of
change
:
patient
of
his
disease
,
impatient
of
his
cure
:
but
one
meanes
in
the
world
to
helpe
him
,
and
he
unable
to
procure
it
;
and
being
offered
to
him
,
unwilling
to
entertaine
it
;
who
can
expect
after
all
this
,
but
to
hear
the
knell
ring
,
and
to
see
the
grave
opened
for
such
a
sick
person
as
this
?
Now
let
us
take
a
view
of
the
Physician
.
Surely
an
ordinary
one
would
be
so
farre
from
visiting
such
a
Patient
,
Sect.
14.
that
in
so
desperate
a
condition
as
this
,
he
would
quite
forsake
him
:
As
their
use
is
to
leave
their
Patients
when
they
lie
a
dying
.
Here
then
observe
the
singular
goodnesse
of
this
physician
.
First
,
though
other
Physicians
judge
of
the
disease
when
it
is
brought
unto
them
,
yet
the
Patient
first
feels
it
and
complaines
of
it
himselfe
;
but
this
Physician
giveth
the
Patient
the
very
feeling
of
his
disease
,
and
is
faine
to
take
notice
of
that
as
well
as
to
minister
the
cure
.
He
went
on
frowardly
in
the
way
of
his
heart
,
saith
the
Lord
,
and
pleased
himself
in
his
owne
ill
condition
,
I
have
seene
his
way
,
and
will
heale
him
,
Isay.
57
,
17.18
.
Secondly
,
other
Patients
send
for
the
Physician
,
and
use
many
intreaties
to
be
visited
and
undertaken
by
him
.
Here
the
Physician
comes
unsent
for
,
and
intreates
the
sick
person
to
be
healed
.
The
world
is
undone
by
falling
off
from
God
,
and
yet
God
is
the
first
that
begins
the
reconciliation
;
and
the
stick
of
it
is
●n
the
world
,
and
not
in
him
:
and
therefore
there
is
a
great
Emphasis
in
the
Apostles
expression
,
God
was
in
Christ
reconciling
the
world
to
himself
,
not
himself
unto
the
world
;
He
intreats
us
to
be
reconciled
,
2
Cor.
5.19.20
.
He
is
found
of
them
that
sought
him
not
,
Isai.
65.1
.
and
his
office
is
not
onely
to
save
,
but
to
seeke
that
which
was
lost
.
Thirdly
,
other
Physicians
are
well
used
,
and
entertained
with
respect
and
honour
:
but
our
Patient
here
neglects
and
misuseth
his
Physician
,
falls
from
him
,
betakes
himself
unto
Mountebanks
and
Physicians
of
no
value
;
yet
he
insists
on
his
mercy
,
and
comes
when
he
is
forsaken
,
when
he
is
repelled
.
I
have
spread
out
my
hands
all
the
day
unto
a
Rebellious
people
,
Isai.
65.2
.
Fourthly
,
other
Physicians
have
usually
ample
and
honourable
rewards
for
the
attendance
they
give
;
but
this
Physician
comes
onely
out
of
love
,
Medicos
civitate
donavit
Julius
Caesar.
Sueton.
in
Julio
,
cap.
42.
Vis
morborum
pretia
medentibus
;
Fo●i
Tabes
Pecuniam
advocatis
fert
.
Tacit.
Annal.
lib.
11.
heales
freely
,
nay
is
bountifull
to
his
Patient
,
doth
not
onely
heale
him
,
but
bestows
gifts
upon
him
gives
the
visit
,
gives
the
physick
,
sends
the
ministers
and
servants
who
watch
&
keep
the
Patient
.
Lastly
,
other
Physicians
prescribe
a
bitter
potion
for
the
sick
person
to
take
;
this
Physician
drinketh
of
the
bitterest
himself
;
others
prescribe
the
sore
to
be
launced
,
this
Physician
is
wounded
and
smitten
himself
:
others
order
the
Patient
to
bleed
,
here
the
physician
bleeds
himselfe
:
yea
he
is
not
onely
the
Physician
but
the
Physick
,
and
gives
himselfe
,
his
own
flesh
,
his
own
blood
,
for
a
purgative
,
a
cordiall
,
a
plaister
to
the
soul
of
his
Patient
;
Dies
himselfe
,
that
his
Patient
may
live
,
and
by
his
stripes
we
are
healed
,
Isai.
53.5
.
We
should
from
all
this
learne
,
First
,
to
admire
the
unsearchable
Riches
of
the
mercy
of
our
God
,
Sect.
15.
who
is
pleased
in
our
misery
to
prevent
us
with
goodnesse
,
and
when
we
neither
felt
our
disease
,
nor
desired
a
remedy
,
is
pleased
to
convince
us
of
our
sinnes
,
Thou
hast
fallen
by
thine
iniquity
;
To
invite
us
to
repentance
,
O
Israel
returne
unto
the
Lord
thy
God
:
To
put
words
into
our
mouth
,
and
to
draw
our
petition
for
us
,
Take
with
you
words
,
and
say
unto
him
,
take
away
all
iniquity
,
&c.
To
furnish
us
with
arguments
,
we
are
fatherlesse
,
thou
art
mercifull
:
To
incourage
us
with
promises
,
I
will
heale
,
I
will
love
;
To
give
us
his
Ministers
to
proclaime
,
and
his
Spirit
to
apply
these
mercies
unto
us
.
If
he
did
not
convince
us
that
iniquity
would
be
a
downfall
and
a
ruine
unto
us
,
Pol
me
occidistis
amici
,
Non
servastis
alt
Horat.
Molestus
est
somnium
jucundum
vi
.
denti
qui
excitat
.
Sen.
ep.
102.
Ezek.
18.30
.
we
should
hold
it
fast
,
and
be
pleased
with
our
disease
,
like
a
mad
man
that
quarrels
with
his
cure
,
and
had
rather
continue
mad
then
be
healed
,
Ioh.
3.19
,
20
,
21.
If
being
convinced
,
he
did
not
invite
us
to
repentance
,
we
should
run
away
from
him
as
Adam
did
.
No
man
loves
to
be
in
the
company
of
an
Enemy
,
much
lesse
when
that
enemy
is
a
Iudge
.
They
have
turned
their
back
unto
me
,
and
not
their
face
,
Jer.
2.27
,
Adam
will
hide
himselfe
from
the
presence
of
the
Lord
,
Gen.
3.8
.
and
Cain
will
goe
out
from
the
presence
of
the
Lord
,
Gen.
4.16
.
Guilt
cannot
looke
upon
Majestie
;
stubble
dares
not
come
neere
the
fire
;
If
we
be
in
our
sins
we
cannot
stand
before
God
,
Ezra
9.15
.
If
being
invited
,
he
did
not
put
words
into
our
mouthes
,
we
should
not
know
what
to
say
unto
him
.
We
know
not
wherwith
to
come
before
the
Lord
,
or
to
bow
before
the
high
God
,
if
he
do
not
shew
us
what
is
good
.
Mic.
6.6
,
8.
Where
God
is
the
Judge
(
who
cannot
be
mocked
or
deceived
,
who
knoweth
all
things
;
and
if
our
heart
condemne
us
,
he
is
greater
then
our
heart
,
and
where
ever
we
hide
,
can
finde
us
out
,
and
make
our
sinne
to
finde
us
too
.
Gal.
6.7
.
1
Iohn
3.20
.
Num.
32.23
.
)
where
I
say
this
God
is
the
Judge
,
there
guilt
stoppeth
the
mouth
,
&
maketh
the
sinner
speechlesse
.
Matth.
22.12
.
Rom.
3.19
.
Nay
the
best
of
us
know
not
what
to
pray
as
we
ought
,
except
the
Spirit
be
pleased
to
help
our
infirmities
.
Rom.
8.26
.
When
we
are
taught
what
to
say
,
If
God
do
not
withdraw
his
anger
,
we
shall
never
be
able
to
reason
with
him
.
Iob.
9.13
,
14.
Withdraw
thine
hand
from
me
,
let
not
thy
dread
make
me
afraide
,
then
I
will
answer
,
then
I
will
speak
.
Job
.
13.21
,
22.
If
he
doe
not
reveal
mercie
,
if
he
doe
not
promise
love
or
healing
;
if
he
do
not
make
it
appeare
that
he
is
a
God
that
heareth
prayers
,
flesh
will
not
dare
to
come
neere
unto
him
.
2.
Sam.
7.27
.
We
can
never
pray
,
till
we
can
cry
Abba
father
;
we
can
never
call
unto
him
but
in
the
multitude
of
his
mercies
.
As
the
earth
is
shut
and
bound
up
by
frost
and
cold
,
and
putteth
not
forth
her
pretious
fruits
till
the
warmth
and
heat
of
the
Summer
call
them
out
:
Oratio
de
conscientia
procedit
.
Si
cons●ientia
erubescit
,
erubescat
oratio
.
Si
spiritus
reus
apud
●e
sit
,
erubescit
conscientia
.
Tertul.
exhort
.
Castit
.
c.
10.
so
the
heart
under
the
cold
affections
of
feare
and
guilt
,
under
the
darke
apprehensions
of
wrath
and
judgement
,
is
so
contracted
that
it
knows
not
to
draw
neere
to
God
;
but
when
mercie
shines
,
when
the
love
of
God
is
shed
abroade
in
it
,
then
also
is
the
heart
it selfe
shed
abroade
and
enlarged
to
powre
out
it self
unto
God
.
Even
when
distressed
sinners
pray
,
their
prayer
proceeds
from
apprehensions
of
mercy
;
for
prayer
is
the
childe
of
faith
.
Rom.
10.14
.
Ia●
▪
5.15
.
and
the
object
of
faith
is
mercy
.
Secondly
,
Sect.
16.
The
way
to
prize
this
mercie
is
to
grow
acquainted
with
our
own
sicknesse
;
to
see
our
face
in
the
glasse
of
the
law
:
to
consider
how
odious
it
renders
us
to
God
:
how
desperately
miserable
in
our selves
.
The
deeper
the
sense
of
misery
,
the
higher
the
estimation
of
mercy
.
When
the
Apostle
looked
on
himselfe
as
the
cheif
of
sinners
▪
then
he
accounted
it
a
saying
worthy
of
all
Acceptation
that
Christ
Iesus
came
into
the
world
to
save
sinners
.
1.
Tim.
1.15
.
Till
we
be
sicke
and
weary
,
we
shall
not
looke
after
a
Physician
to
heale
and
ease
us
.
Matth.
9.12.11
,
28.
till
we
be
pricked
in
our
hearts
,
we
shall
not
be
hasty
to
enquire
after
the
means
of
Salvation
.
Acts
2.37
.
Though
the
proclamation
of
pardon
be
made
to
All
,
that
will
,
Revel.
22.17
.
Yet
none
are
willing
till
they
be
brought
to
extreamities
:
as
men
cast
not
their
goods
into
the
sea
,
till
they
see
they
must
perish
themselves
if
they
doe
not
.
Some
men
must
be
bound
before
they
can
be
cured
.
All
that
God
doth
to
us
in
conversion
,
he
doth
most
freely
:
but
a
gift
is
not
a
gift
till
it
be
received
.
Rom.
5.17
.
Iohn
1.12
and
we
naturally
refuse
and
reject
Christ
when
he
is
offered
.
Isay.
53.3
.
Iohn
1.11
.
because
he
is
not
offered
but
upon
these
termes
,
that
we
deny
our selves
,
and
take
up
a
Crosse
,
and
follow
him
.
Therefore
we
must
be
wrought
upon
by
some
terrour
or
other
.
2
Cor.
5.11
.
When
we
finde
the
wrath
of
God
abiding
upon
us
,
and
our
souls
shut
under
it
as
in
a
prison
,
Iohn
3.36
.
Gal.
3.22
.
and
the
fire
of
it
working
and
boyling
like
poison
in
our
consciences
,
then
we
shal
value
mercie
,
and
cry
for
it
as
the
Prophet
doth
,
Heale
me
O
Lord
,
and
I
shall
be
healed
,
Save
me
,
and
I
shall
be
saved
,
for
thou
art
my
prayse
.
Jer.
17.14
.
Things
necessary
are
never
valued
to
their
uttermost
but
in
extremities
.
When
there
is
a
great
famine
in
Samaria
,
an
Asses
head
(
which
at
another
time
is
thrown
out
for
carrion
)
wil
be
more
worth
,
then
in
a
plentifull
season
the
whole
body
of
an
Oxe
.
Nay
hunger
shal
in
such
a
case
overvote
nature
,
and
devour
the
very
tender
love
of
a
mother
;
the
life
of
a
childe
shall
not
be
so
deare
to
the
heart
as
his
flesh
to
the
belly
of
a
pined
parent
,
2
King
.
6
,
25
,
28.
As
soone
as
a
man
findes
a
shipwrack
,
a
famine
,
a
hell
in
his
soul
,
till
Christ
save
,
feed
,
deliver
it
,
immediately
Christ
will
be
the
desire
of
that
soule
,
and
nothing
in
Heaven
or
earth
valued
in
comparison
of
him
.
Then
that
which
was
esteemed
the
foolishnesse
of
preaching
before
,
shall
be
counted
the
power
of
God
,
and
the
wisdom
of
God
;
then
every
one
of
Christs
ordinances
(
which
are
the
waters
of
the
Temple
,
for
the
healing
of
the
Sea
,
that
is
,
of
many
people
,
Ezek.
47.8
.
and
the
Leaves
of
the
Tree
of
Life
,
which
are
for
the
healing
of
the
Nations
,
Revel.
22.2
.
and
the
streames
of
that
Fountaine
which
is
opened
in
Israel
for
sin
and
for
uncleannesse
,
Zach.
13.1
.
and
the
wings
of
the
Sun
of
righteousnesse
,
whereby
he
conveyeth
healing
to
his
Church
,
Mal.
3
:
2.
)
shall
be
esteemed
,
as
indeed
they
are
,
the
Riches
,
the
Glory
,
the
Treasure
,
the
feast
,
the
physick
,
the
salvation
of
such
a
soule
,
Rom.
11.12
.
Ephes.
3.8
.
2
Cor.
3.8.11
.
2
Cor.
4.6.7
.
Isai.
25.6
.
Revel.
19.9
.
Luke
4.18
.
Hebr.
2.3
.
Iames
1.21
.
Iohn
12.50
.
Acts
28.28
.
And
a
man
will
waite
on
them
with
as
much
diligence
and
attention
,
as
ever
the
impotent
people
did
at
the
poole
of
Bethesda
,
when
the
Angel
stirred
the
water
;
and
endure
the
healing
severity
of
them
,
not
onely
with
patience
,
but
with
love
and
thankfulnesse
;
suffer
reason
to
be
captivated
,
Wil
to
be
crossed
,
high
imaginations
to
be
cast
down
,
every
thought
to
be
subdued
,
conscience
to
be
searched
,
heart
to
be
purged
,
lust
to
be
cut
off
and
mortified
;
in
all
things
will
such
a
sick
soul
be
contented
to
be
dieted
,
restrained
and
ordered
by
the
Counsell
of
this
heavenly
Physician
.
It
is
here
next
to
be
noted
that
God
promiseth
to
heale
their
Back-slidings
.
Sect.
17.
The
word
imports
a
departing
from
God
,
or
a
turning
away
againe
.
It
is
quite
contrary
in
the
formall
nature
of
it
unto
faith
and
Repentance
,
and
implies
that
which
the
Apostle
calls
a
Repenting
of
Repentance
.
Venire
ad
Christum
,
quid
est
aliud
q●am
credendo
convert
?
Aug.
de
grat
.
et
l.
arbit
.
ca.
5.
Transfugas
arboribus
suspendunt
.
Tacit
.
de
morib
.
Germ.
Transfug●s
ubicunque
inventi
●uerint
quasi
hostes
interficere
licet
.
l.
3.
S.
6.
ad
leg
.
C●rnel
.
de
Sicariis
.
D.
et
l.
38.
D.
de
paenis
S.
1
,
et
l.
19.
l.
38.
D.
de
captivis
et
postliminio
.
et
l.
3.
de
Re
militari
.
S.
11.
l.
7.
2
Cor.
7.10
.
By
faith
we
come
to
Christ
,
John
6.37
.
and
cleave
to
him
,
and
lay
hold
upon
him
.
Heb.
6.18
.
Isay.
5●
.
2.6
.
but
by
this
we
depart
,
and
draw
back
from
him
,
and
let
him
goe
.
Heb.
10.38.39
.
By
the
one
we
prize
Christ
as
infinitely
precious
,
and
his
ways
as
holy
and
good
.
Phil.
3.8
.
2
Pet.
1
4.
by
the
other
we
vilifie
and
set
them
at
nought
,
stumble
at
them
,
as
wayes
that
doe
not
profit
.
Matth.
21.42
.
Acts
4.11
.
1
Pet.
2.7
,
8.
Iob.
21.14.15
.
For
,
a
man
having
approved
of
Gods
wayes
,
and
entred
into
covenant
with
him
,
after
this
to
goe
from
his
word
,
and
fling
up
his
bargaine
,
and
start
aside
like
a
deceitfull
bow
:
of
all
other
dispositions
of
the
Soule
this
is
one
of
the
worst
,
to
deale
with
our
sinnes
as
Israel
did
with
their
servants
.
Ier.
34.10
,
11.
dismisse
them
and
then
take
them
again
.
It
is
the
sad
fruit
of
an
evil
and
unbeleeving
heart
.
Heb.
3.12
.
a
And
God
threatneth
such
persons
to
leade
them
forth
with
the
workers
of
iniquity
.
Psal.
125.5
.
as
cattell
are
led
to
slaughter
,
or
malefactours
to
execution
.
And
yet
we
here
see
God
promiseth
Healing
unto
such
sinners
.
For
understanding
whereof
we
are
to
know
that
there
is
a
Twofold
Apostacy
.
The
one
out
of
Impotency
of
Affection
,
and
prevalency
of
lust
,
drawing
the
heart
to
look
towards
the
old
pleasures
thereof
againe
,
and
it
is
a
Recidivatton
or
Relapse
into
a
former
sinfull
condition
out
of
forgetfulness
and
falsness
of
heart
,
for
want
of
the
fear
of
God
to
ballance
the
conscience
,
and
to
fix
and
unite
the
heart
unto
him
.
Which
was
the
frequent
sin
of
Israel
,
to
make
many
promises
and
Covenants
unto
God
,
and
to
break
them
as
fast
.
Iudg.
2.18.19
.
Psal.
106.7
,
8
,
9.12
,
13.
And
this
[
](A57143-e49270-b)a
a
Eorum
qui
peccant
antequam
deum
noverint
,
antequam
miso●ationes
ejus
experti
sunt
,
antequ●m
portaverint
jugum
suave
,
et
onus
leve
,
prinsquā
devotionis
gratiam
et
consolationes
acceperint
Spiritus
sancti
;
corum
inquam
copiosa
Redemptio
est
:
at
eorum
qui
post
conversionem
suam
peccatis
implicantur
ingratiacceptae
gratiae
,
et
post
missam
manum
ad
aratrum
retro
respiciunt
tepidi
et
carnales
sacti-Eorun
utique
per
paucos
invenias
,
qui
post
haec
redeant
in
gradum
pristinum
,
-
nec
tamen
si
quis
hujusmodi
est
,
desperamus
de
eo
,
tantum
ut
Resurge●e
velit
cito
.
Quanto
.
n.
diutius
permanebit
tanto
evadet
difficilius
.
Bernard
.
serm.
3.
in
Vigil
.
vid.
ser.
35.
in
Cant.
Aug.
de
civ
.
dei
.
lib.
16.
cap.
30.
Isid.
Pelut
l.
1.
ep.
13.
falling
from
our
first
love
,
growing
cold
and
slack
in
duty
,
breaking
our
engagements
unto
God
,
and
returning
again
to
folly
,
though
it
be
like
a
Relapse
after
a
disease
,
exceeding
dangerous
,
yet
God
is
sometimes
pleased
to
forgive
and
heal
it
.
The
other
kind
of
Apostacy
,
is
proud
and
malicious
,
when
after
the
Tast
of
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
,
men
set
themselves
to
hate
,
oppose
,
persecute
Godliness
,
to
do
despight
to
the
spirit
of
grace
,
to
fling
off
the
holy
strictness
of
Christs
yoake
,
to
swel
against
the
searching
power
of
his
word
,
to
trample
upon
the
blood
of
the
Covenant
,
and
when
they
know
the
spiritualness
and
holiness
of
Gods
wayes
,
the
innocency
and
piety
of
his
servants
,
doe
yet
notwithstanding
set
themselves
against
them
for
that
reason
though
under
other
pretences
,
)
This
is
not
a
weak
but
a
wilful
,
and
(
if
I
may
so
speak
)
a
strong
and
a
stubborn
Aposta●y
.
A
sin
which
wholly
hardneth
the
heart
against
Repentance
,
and
by
consequence
is
incurable
.
Vid.
Bezae
Annotat
.
in
●
Joan
.
5.16
.
To
speak
against
the
Son
of
man
,
that
is
against
the
doctrine
,
Disciples
,
ways
,
servants
of
Christ
,
looking
on
him
only
as
a
man
,
the
leader
of
a
Sect
,
as
master
of
a
new
way
(
which
was
Pauls
notion
of
Christ
and
Christian
Religion
when
he
persecuted
it
,
and
for
which
cause
he
found
mercy
,
for
had
he
done
that
knowingly
which
he
did
ignorantly
,
it
had
been
a
sin
uncapable
of
mercy
.
Acts
26.9
.
1
Tim.
1.13
.
)
thus
to
sin
,
Vid.
Isidor
.
Pelut
.
lib.
1.
Ep.
59.
is
a
blasphemy
that
may
be
pardoned
:
but
to
speake
against
the
Spirit
,
that
is
,
to
oppose
and
persecute
the
doctrine
,
worship
,
ways
,
servants
of
Christ
,
knowing
them
and
acknowledging
in
them
a
spiritual
Holiness
,
and
eo
nomine
to
do
it
,
so
that
the
formal
motive
of
malice
against
them
,
is
the
power
and
lustre
of
that
spirit
which
appeareth
in
them
;
and
the
formal
principle
of
it
,
neither
ignorance
,
nor
self-ends
,
but
very
wilfulness
,
and
Immediate
malignity
;
Woe
be
to
that
man
whose
natural
enmity
and
antipathie
against
Godliness
do
ever
swel
to
so
great
and
daring
an
height
.
It
shall
not
be
forgiven
him
,
neither
in
this
world
,
nor
in
the
world
to
come
.
Matth.
12.32
.
That
is
,
say
some
,
neither
in
the
time
of
life
,
nor
in
the
point
or
moment
of
death
which
translates
them
unto
the
world
to
come
.
Beza
,
Calvin
,
Car●hwrig●t
,
against
the
Rhemists
.
Chemnit.
Deodati
.
Others
,
not
in
this
life
by
Iustification
,
nor
in
the
world
to
come
by
consummate
Redemption
,
and
publick
judiciary
absolution
in
the
last
day
,
which
is
therefore
called
the
Day
of
Redemption
,
in
which
men
are
said
to
finde
mercy
of
the
Lord
,
Ephes.
4.30
.
2
Tim.
1.18
.
For
that
which
is
here
done
in
the
Conscience
by
the
ministery
of
the
Word
,
and
efficacy
of
the
Spirit
,
shall
be
then
publickly
and
judicially
pronounced
by
Christs
own
mouth
before
Angels
and
men
,
2
Cor.
5.10
.
Others
:
Shall
not
be
forgiven
,
that
is
,
Chrysost.
&
Theophylact.
Broughton
Explicat
.
of
the
Revel.
cap.
21.
pag
301.302
.
shall
be
plagued
and
punished
both
in
this
life
,
and
in
that
to
come
.
Give
me
leave
to
add
what
I
have
conceived
of
the
meaning
of
this
place
,
though
no
way
condemning
the
Expositions
of
so
great
and
learned
men
:
I
take
it
,
By
This
world
we
may
understand
the
Church
which
then
was
of
the
Iews
,
or
the
present
age
which
our
Saviour
Christ
then
lived
in
.
It
is
not
,
I
think
,
insolent
in
the
Scripture
,
for
the
words
Age
,
or
World
,
to
be
sometimes
restrained
to
the
Church
.
Now
,
as
Israel
was
God's
First-born
,
and
the
first
fruits
of
his
increase
,
Exod.
4.22
.
Ierem.
31.9
.
Ier.
2.3
.
So
the
Church
of
Israel
is
called
the
Church
of
the
First-born
,
Hebr.
12.23
.
and
the
first
Tabernacle
,
and
a
worldly
Sanctuary
.
Hebr.
9.1.8
.
and
Ierusalem
that
now
is
,
Gal.
4.25
.
And
then
by
the
World
to
come
,
we
are
to
understand
the
Christian
Church
afterwards
to
be
planted
;
for
so
frequently
in
Scripture
is
the
Evangelical
Church
called
the
World
to
come
,
and
the
last
dayes
,
and
the
ends
of
the
world
,
and
the
things
thereunto
belonging
,
Things
to
come
,
which
had
been
hidden
from
former
ages
,
and
generations
,
and
were
by
the
ministery
of
the
Apostles
made
known
unto
the
Church
in
their
time
,
which
the
Prophets
and
righte●us
men
of
the
former
ages
did
not
see
nor
attain
unto
.
Thus
it
is
said
,
In
these
last
dayes
God
hath
spoken
to
us
by
his
Son
,
Heb.
1.1
.
And
,
Unto
Angels
he
did
not
put
in
subjection
the
world
to
come
,
Heb.
2.5
.
and
,
Christ
was
made
an
high
Priest
of
good
things
to
come
,
Heb.
9.11
.
and
,
The
Law
had
a
shadow
of
good
things
to
come
,
Heb.
10.1
.
and
the
times
of
the
Gospel
are
called
Ages
to
come
,
Ephes.
2.7
.
and
the
ends
of
the
world
,
1
Cor.
10.11
.
Thus
legal
and
Evangelical
dispensations
are
usually
distinguished
by
the
names
of
Times
past
,
and
the
last
dayes
or
times
to
come
,
Hebr.
1.1
.
Ephes.
3.9
,
10.
Colos.
1.25
,
26.
The
one
an
Earthly
and
Temporary
,
the
other
an
Heavenly
and
abiding
administration
,
and
so
the
Septuagint
render
the
Originall
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Isa.
9.5
.
Everlasting
Father
,
which
is
one
of
the
Names
of
Christ
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Father
of
the
world
to
come
.
The
meaning
then
of
the
place
seems
to
be
this
:
That
sinnes
of
high
and
desperate
presumption
,
committed
maliciously
against
known
light
,
and
against
the
evidence
of
Gods
Spirit
,
as
they
had
no
Sacrifice
or
expiation
allowed
for
them
in
the
former
world
,
or
state
of
the
Iewish
Church
,
but
they
who
in
that
manner
despised
Moses
and
his
Law
,
though
delivered
but
by
Angels
,
died
without
mercy
,
Numb
▪
15.27
,
30
,
31.
Hebr.
2.2
,
3
,
3.
so
in
the
World
to
come
,
or
in
the
Evangelicall
Church
,
(
though
grace
should
therein
be
more
abundantly
discovered
and
administred
unto
men
)
yet
the
same
Law
should
continue
stil
,
as
we
finde
it
did
,
Hebr.
2.2
,
3
,
4
,
5.
Hebr.
6.4
,
5
,
6.
Hebr.
10.26
,
27
,
28.
neither
the
open
enemies
of
Christ
in
the
one
,
nor
the
false
professors
of
Christ
in
the
other
,
committing
this
sin
,
should
be
capable
of
pardon
.
This
doctrine
of
Apostacy
or
Back-sliding
,
is
worthy
of
a
more
large
explication
:
but
having
handled
it
formerly
on
Hebr.
3.12
.
I
shall
add
but
two
words
more
.
First
,
that
we
should
beware
above
all
other
sins
,
of
this
,
of
falling
in
soul
as
old
Eli
did
in
body
,
backward
,
and
so
hazarding
our
salvation
;
if
once
we
have
shaken
hands
with
sin
,
never
take
acquaintance
with
it
any
more
,
but
say
as
Israel
here
,
What
have
I
to
do
any
more
with
Idols
?
The
Church
should
be
like
Mount
Sion
,
that
cannot
be
moved
.
It
is
a
sad
and
sick
temper
of
a
Church
to
tosse
from
one
side
to
another
,
and
then
especially
when
she
should
be
healed
,
to
be
carried
about
with
every
winde
.
Secondly
,
We
should
not
be
so
terrified
by
any
sin
,
which
our
soul
mourns
and
labours
under
,
and
our
heart
turneth
from
,
as
thereby
to
be
withheld
from
going
to
the
Physician
for
pardon
and
healing
.
Had
he
not
great
power
and
mercy
,
did
he
not
love
freely
,
without
respect
of
persons
,
and
pardon
freely
without
respect
of
sins
,
wee
might
then
be
affraid
of
going
to
him
:
but
when
he
extendeth
forgivenesse
to
all
kindes
,
iniquity
,
transgression
,
sin
,
Exod.
34.6
.
and
hath
actually
pardoned
the
greatest
sinners
,
Manasses
,
Mary
Madalen
,
Paul
,
Publicans
,
harlots
,
backsliders
;
we
should
though
not
presume
hereupon
to
turn
Gods
mercy
into
poyson
,
and
his
grace
into
wantonness
(
for
mercy
it self
will
not
save
those
sinners
that
hold
fast
sin
,
and
will
not
forsake
it
)
yet
take
heed
of
despairing
,
or
entertaining
low
thoughts
of
the
love
and
mercy
of
God
;
for
such
examples
as
these
are
set
forth
for
the
incouragement
of
all
that
shall
ever
beleeve
unto
eternall
life
,
1
Tim.
1.16
.
And
the
thoughts
and
wayes
which
God
hath
to
pardon
sin
are
above
our
thoughts
and
wayes
,
whereby
we
look
on
them
in
their
guilt
and
greatnesse
,
many
times
,
as
unpardonable
:
and
therefore
are
fit
matter
for
our
faith
,
even
against
sense
,
to
beleeve
,
and
rely
upon
,
Isa.
55.57
,
58.
Now
followeth
the
Fountain
of
this
Mercy
.
I
will
leve
them
freely
.
Sect.
18.
Cum
quis
propter
nullam
aliam
causam
donat
,
quàm
ut
libertatem
&
munificentiam
exerceat
,
Hae●
propriè
Donatio
appellatur
.
Iulian.
D.
de
Dona●ionib
.
lib.
1.
]
Gods
love
is
a
most
free
and
bountifull
love
,
having
no
motive
or
foundation
but
within
it self
,
and
his
free
love
and
grace
is
the
ground
of
all
his
other
mercies
to
his
people
;
hee
sheweth
mercy
on
whom
and
because
hee
will
shew
mercy
.
From
the
beginning
to
the
end
of
our
salvation
,
nothing
is
primarily
active
but
free
grace
.
Freely
loved
,
Deut.
7.7
,
8.
Freely
chosen
,
Ephes.
1.
ver.
5
,
6.
Christ
the
gift
of
free
love
,
John
3.16
.
His
obedience
freely
ascepted
for
us
,
and
bestowed
upon
us
,
Rom.
5.15
,
18.
Iustification
free
,
Rom.
3.24
.
Adoption
free
,
Ephes.
1.5
.
Faith
and
repentance
free
,
Phil.
1.29
.
2
Tim.
2.25
.
Good
works
free
,
Ephes.
2.10
.
Salvation
free
,
Titus
3.5
.
Acts
15.1
.
Thus
the
Foundation
of
all
mercies
is
free
love
.
We
do
not
first
give
to
God
,
that
he
may
render
to
us
again
.
We
turn
,
we
pray
,
we
covenant
,
we
repent
,
we
are
holy
,
we
are
healed
,
onely
because
he
loves
us
:
and
he
loves
us
,
not
because
he
sees
any
thing
lovely
or
amiable
in
us
,
but
because
he
will
shew
the
absoluteness
of
his
own
will
,
and
the
unsearchableness
of
his
own
Counsell
towards
us
We
are
not
originally
denominated
Good
by
any
thing
which
floweth
from
us
,
or
is
done
by
us
:
but
by
that
which
is
bestowed
upon
us
.
Our
goodness
is
not
the
motive
of
his
love
,
but
his
love
the
Fountain
of
our
goodness
.
None
indeed
are
healed
and
saved
,
but
those
that
repent
and
return
;
but
repentance
is
only
a
condtion
,
and
that
freely
given
by
God
,
disposing
the
subject
for
salvation
;
not
a
Cause
moving
or
procuring
God
to
save
us
.
It
is
necessary
as
the
means
to
the
end
,
not
as
the
cause
to
the
effect
.
That
which
looks
least
free
of
any
other
act
of
God
,
His
rewarding
of
obedience
,
is
all
and
only
mercy
.
When
we
sow
in
righteousness
,
we
must
reap
in
mercy
,
Hos.
10.12
.
When
he
rendreth
according
to
our
works
,
it
is
because
of
his
mercy
,
Psal.
62.12
.
This
is
the
solid
bottome
and
foundation
of
all
Christian
comforts
,
that
God
loves
freely
Were
his
love
to
us
to
be
measured
by
our
fruitfulness
or
carriages
towards
him
,
each
hour
and
moment
might
stagger
our
hope
;
but
he
is
therefore
pleased
to
have
it
all
of
Grace
,
that
the
promise
might
be
sure
,
Rom.
4.16
.
This
comforts
us
against
the
guilt
of
the
greatest
sins
;
for
love
and
free
grace
can
pardon
what
it
will
.
This
comforts
us
against
the
accusations
of
Satan
drawn
from
our
own
unworthiness
.
'T
is
true
,
I
am
unworthy
,
and
Satan
cannot
shew
me
unto
my self
more
vile
,
then
without
his
accusations
I
will
acknowledg
my self
to
be
:
but
that
love
that
gave
Christ
freely
,
doth
give
in
him
more
worthiness
then
there
is
or
can
be
unworthiness
in
me
.
This
comforts
us
in
the
assured
hope
of
Glory
,
because
when
he
loves
he
loves
to
the
end
,
and
nothing
can
seperate
from
his
love
.
This
comforts
us
in
all
afflictions
,
that
the
free
love
of
God
,
who
hath
predestinated
us
thereunto
,
wil
wisely
order
it
all
unto
the
good
of
his
servants
,
Rom.
8.29
.
Hebr.
12.6
.
Our
duty
therefore
it
is
,
First
,
to
labour
for
assurance
of
this
free
love
.
It
wil
assist
us
in
all
duties
;
it
wil
arme
us
against
all
Temptations
:
It
wil
Answer
all
Objections
that
can
be
made
against
the
souls
peace
:
It
wil
sustaine
us
in
all
conditions
,
which
the
saddest
of
times
can
bring
us
unto
.
If
God
be
for
us
who
can
be
against
us
?
Though
thousands
be
against
us
to
hate
us
,
yet
none
shall
be
against
us
to
hurt
us
.
Secondly
,
if
God
love
us
freely
,
we
should
love
him
thankfully
,
1
Ioh.
4.19
.
and
let
love
be
the
salt
to
season
all
our
sacrifices
.
For
as
no
benefit
is
saving
unto
us
which
doth
not
proceed
from
love
in
him
,
so
no
duty
is
pleasing
unto
him
which
doth
not
proceed
from
love
in
us
,
1
Joh.
5.3
.
Thirdly
,
plead
this
free
love
and
grace
in
prayer
;
when
we
begge
pardon
,
nothing
is
too
great
for
love
to
forgive
:
When
we
begge
grace
and
holiness
,
nothing
is
too
good
for
love
to
grant
.
There
is
not
any
one
thing
which
faith
can
manage
unto
more
spiritual
advantages
,
then
the
free
grace
and
love
of
God
in
Christ
.
Fourthly
,
yet
we
must
so
magnifie
the
love
of
God
,
as
that
we
turne
not
free
grace
into
wantonnesse
.
There
is
a
corrupt
generation
of
men
,
who
under
pretence
of
exalting
grace
,
do
put
disgrace
upon
the
Law
of
God
,
by
taking
away
the
mandatory
power
thereof
from
those
that
are
under
grace
,
a
doctrine
most
extremely
contrary
to
the
nature
of
this
love
.
For
Gods
love
to
us
workes
love
in
us
to
him
;
and
our
love
to
him
is
this
,
that
we
keep
his
Commandements
;
and
to
keepe
a
Commandement
is
to
confirme
and
to
subject
my
conscience
with
willingnesse
and
delight
unto
the
rule
and
preceptive
power
of
that
commandement
.
Take
away
the
obligation
of
the
Law
upon
conscience
as
a
rule
of
life
,
and
you
take
away
from
our
love
to
God
the
very
matter
about
which
the
obedience
thereof
should
be
conversant
.
It
is
no
diminution
to
love
that
a
man
is
bound
to
obedience
(
nay
it
cannot
be
called
obedience
if
I
be
not
bound
unto
it
)
but
herein
the
excellency
of
our
love
to
God
is
commended
that
whereas
other
men
are
so
bound
by
the
Law
that
they
fret
at
it
,
and
swell
against
it
,
and
would
be
glad
to
be
exempted
from
it
,
they
[
](A57143-e51730-b)a
a
Sub
lege
est
qui
timore
supplicii
quod
lex
minatur
,
non
amore
justitiae
se
sentit
abstinere
ab
opere
peccati
;
nondum
liber
nec
alienus
à
voluntate
peccandi
.
In
ipsa
enim
voluntate
reus
est
,
qua
mallet
si
fieri
posset
non
esse
quod
timeat
,
ut
libere
faciat
quod
occulte
desiderat
.
August
.
de
nat.
&
grat
.
cap.
57.
Et
infra
.
Omnia
fiunt
facilia
charitati
,
cap.
69
,
non
est
Terribile
sed
Suave
mandatum
.
De
Grat.
Christi
,
lib.
1.
cap.
13.
Suave
fit
quod
non
delectabat
.
De
peccat
.
merit
.
&
Remis
.
lib.
2.
cap.
17.
Contr.
2.
Epist.
Pelag
▪
lib.
1.
cap.
9.
lib.
3.
cap.
4.
de
doctr.
Christi
,
lib.
1.
cap.
15.
de
spiritu
&
lit
.
cap.
3.
who
love
God
,
and
know
his
love
to
them
,
delight
to
be
thus
bound
,
and
finde
infinitely
more
sweetnesse
in
the
strict
rule
of
Gods
holy
Law
,
then
any
wicked
man
can
do
in
that
presumptuous
liberty
wherein
he
allowes
himselfe
to
shake
off
and
breake
the
cords
of
it
.
§.
19.
Now
lastly
,
when
we
returne
with
sound
repentance
unto
God
,
then
God
is
pleased
to
give
more
then
ordinary
tastes
of
the
sweetnesse
of
his
love
,
by
removing
judgements
,
which
are
the
fruits
of
his
Anger
,
from
us
.
This
point
falls
in
with
what
was
handled
before
on
the
second
vers
.
Therefore
I
shall
conclude
with
these
two
notes
:
First
,
that
in
all
judgements
God
will
have
us
looke
on
them
as
fruits
of
his
anger
,
and
take
more
notice
in
them
of
his
displeasure
than
our
owne
sufferings
.
When
wrath
is
gone
out
,
the
sword
drawne
,
thousands
and
ten
thousands
slaine
in
our
Coasts
;
Israel
given
to
the
spoile
,
and
Iacob
unto
robbers
;
a
land
set
on
fire
with
civill
flames
,
and
none
able
to
quench
them
;
A
Kingdome
divided
within
it selfe
;
A
Church
which
was
sometimes
the
Asylum
for
other
exild
and
afflicted
Christians
to
fly
for
shelter
unto
,
miserably
torne
by
the
foolish
and
unnaturall
divisions
of
brethren
,
and
dangerously
threatned
by
the
policy
and
power
of
the
common
enemy
who
studies
how
to
improve
these
divisions
,
to
the
ruine
of
those
that
foment
them
;
our
worke
is
to
make
this
conclusion
,
Our
God
is
angry
;
a
God
that
loves
freely
,
that
is
infinite
in
mercy
and
pitty
,
who
doth
not
afflict
willingly
,
nor
grieve
the
children
of
men
;
This
should
be
our
greatest
Affliction
;
and
the
removall
of
this
anger
by
an
universall
Reformation
and
conversion
unto
him
our
greatest
businesse
.
And
I
doe
verily
believe
that
England
must
never
thinke
of
outliving
or
breaking
thorow
this
anger
of
God
,
this
criticall
judgement
that
is
upon
it
,
so
as
to
returne
to
that
cold
and
formall
complexion
,
that
Laodicean
temper
that
she
was
in
before
,
till
she
have
so
publickly
and
generally
repented
of
all
those
civill
disorders
which
removed
the
bounds
,
and
brought
dissipation
upon
publick
justice
:
and
of
all
those
Ecclesiasticall
disorders
whch
let
in
corruptions
in
doctrine
,
superstions
in
worship
,
abuses
in
Government
,
discountenancing
of
the
power
of
godlinesse
in
the
most
zealous
Professors
of
it
,
as
that
our
Reformation
may
be
as
conspicuous
as
our
disorders
have
beene
,
and
it
may
appeare
to
all
the
world
that
God
hath
washed
away
the
filth
and
purged
the
blood
of
England
from
the
midst
thereof
by
the
Spirit
of
Iudgement
,
and
by
the
Spirit
of
burning
.
Secondly
,
That
Gods
love
is
the
true
ground
of
removing
Judgements
in
mercie
from
a
people
.
Let
all
Humane
counsells
be
never
so
deep
,
and
armies
never
so
active
,
and
cares
never
so
vigilant
,
and
Instruments
never
so
unanimous
,
if
Gods
love
come
not
in
,
nothing
of
all
these
can
doe
a
Nation
any
good
at
all
.
Those
that
are
most
interested
in
Gods
love
,
shall
certainly
be
most
secured
against
his
Judgements
.
Hither
our
eyes
,
our
prayers
,
our
thoughts
must
be
directed
.
Lord
,
love
us
,
delight
in
us
;
choose
us
for
thy selfe
,
and
then
though
Counsells
,
and
treasures
,
and
armies
,
and
men
,
and
horses
,
and
all
second
causes
faile
us
;
though
Sathan
rage
,
and
hell
threaten
,
and
the
foundations
of
the
earth
be
shaken
;
though
neither
the
Vine
,
nor
the
Olive
,
nor
the
figg-tree
,
nor
the
field
,
nor
the
pastures
,
nor
the
heards
,
nor
the
stay
yeeld
any
supplies
,
yet
we
will
rejoyce
in
the
Lord
,
and
glory
in
the
God
of
our
Salvation
;
sinne
shall
be
healed
,
anger
shall
be
removed
,
nothing
shall
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Iesus
our
Lord
.
THE
FIFTH
SERMON
.
HOSEA
Chap.
14.
ver.
5.6
,
7.
5.
I
will
be
as
the
dew
unto
Israel
:
he
shall
grow
as
the
Lilly
,
and
cast
forth
his
re●ts
as
Lebanon
.
6.
His
branches
shall
spread
,
and
his
beautie
shall
be
as
the
Olive
Tree
,
and
his
smell
as
Lebanon
.
7.
They
that
dwell
under
his
shadow
,
shall
returne
.
They
shall
revive
as
the
Corne
,
and
grow
as
the
Vine
;
the
sent
thereof
shall
bee
as
the
wine
of
Lebanon
,
&c.
IN
these
verses
is
contained
●ods
answer
unto
the
second
part
of
Israels
petition
,
§.
1.
wherein
they
desired
him
to
doe
them
good
,
or
to
receive
them
graciously
;
And
here
God
promiseth
them
severall
singular
blessings
set
forth
by
severall
metaphor●
and
similitudes
,
all
answering
to
the
name
of
Ephraim
,
and
the
ancient
promises
made
unto
him
,
Deu.
33.13
,
17.
&c.
opposite
to
the
many
contrary
courses
threatned
in
the
former
parts
of
the
Prophecy
under
metaphors
of
a
contary
importance
.
Here
is
the
dew
of
grace
,
contrary
to
the
morning
cloud
&
the
earthly
dew
that
passeth
away
,
Cap.
13.3
.
Lillies
,
Olives
,
Vines
,
Spices
,
contrary
to
the
Judgments
of
Nettles
,
Thornes
,
Thistles
,
chap.
9
,
16.10.8
.
Spreading
roots
contrary
unto
dry
roots
,
chap.
9.16
.
A
fruitfull
vine
,
bringing
forth
excellent
wine
,
contrary
to
an
empty
Vine
bringing
fruit
only
to
it selfe
,
that
is
,
so
sowre
and
usavory
,
as
is
not
worth
the
gathering
,
chap.
10.1
.
Corne
growing
,
instead
of
corne
taken
quite
away
,
chap.
2.9
.
instead
of
no
staulk
,
no
bud
,
no
meale
,
chap.
8.7
.
Fruit
promised
in
stead
of
no
fruit
threatned
,
chap.
9.16
.
Wine
promised
in
opposition
to
the
failing
of
wine
,
Chap.
9.2.2.9
.
Sweet
wine
opposite
to
sowre
drinke
,
Chap.
4.18
.
Safe
dwelling
in
stead
of
no
dwelling
,
Chap.
9.3
.
Branches
growing
and
spreading
,
instead
of
branches
consumed
,
Chap.
11.6
.
Green
trees
instead
of
Dry
springs
,
Chap.
13.15
.
And
all
these
fruits
the
fruits
as
of
Lebanon
,
which
was
of
all
other
parts
of
that
Country
the
most
fertill
Mountaine
,
full
of
various
kindes
of
the
most
excellent
Trees
,
Cedars
,
Cypresse
,
Olive
,
and
divers
others
,
affording
rich
gummes
and
balsomes
:
full
also
of
all
kinds
of
the
most
medicinall
and
aromatick
herbs
,
sending
forth
a
most
fragrant
odour
,
whereby
all
harmfull
and
venemous
Creatures
were
driven
from
harboring
there
:
And
in
the
Vallies
of
that
Mountaine
were
most
rich
grounds
for
Pasture
,
Adricomius
,
in
N●p●alim
.
64.
Brocard
.
Hieron
.
in
loc.
Corne
,
and
Vineyards
,
as
the
Learned
in
their
descriptions
of
the
holy
Land
have
observed
.
The
Originall
of
all
these
blessings
is
the
heavenly
dew
of
Gods
grace
and
favour
(
alluding
to
that
abundance
of
dew
which
fell
on
that
Mouniaine
,
)
descending
upon
the
Church
,
as
upon
a
garden
bringing
forth
Lillies
,
as
upon
a
Forrest
,
strengthning
the
Cedars
,
as
upon
a
Vineyard
,
spreading
abroad
the
branches
,
,
as
upon
an
Olive
yard
,
making
the
trees
thereof
green
and
fruitfull
,
and
as
on
a
rich
field
,
receiving
the
Corne.
Here
is
spirituall
beautie
,
the
beautie
of
the
Lillie
,
exceeding
that
of
Solomon
in
all
his
glory
;
spirituall
stabilitie
,
the
rootes
of
the
Cedars
,
and
other
goodly
trees
in
that
mountaine
;
spirituall
odors
,
and
spices
of
Lebanon
;
spirituall
fruitfulnesse
and
that
of
all
sorts
and
kinds
for
the
comfort
of
life
.
The
fruit
of
the
field
,
bread
to
strengthen
,
the
fruit
of
the
Olive
trees
,
oyle
to
refresh
,
the
fruit
of
the
Vineyard
,
wine
to
make
glad
the
heart
of
man
,
Psal.
104.15
.
Wee
esteeme
him
a
very
rich
man
,
and
most
excellently
accommodated
,
who
hath
gardens
for
pleasure
,
and
fields
for
corne
and
pasture
,
and
woods
for
fuell
,
for
structure
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A●●enaeus
.
lib.
1.
cap.
23
Vid
l.
4.
ss.
de
Censibus
.
for
defence
for
beautie
and
delight
:
and
Vineyards
for
wine
and
oyle
,
and
all
other
conveniencies
both
for
the
necessities
and
delights
of
a
plentifull
life
.
Thus
is
the
church
here
set
forth
unto
us
as
such
a
wealthy
man
,
furnished
with
the
unsearchable
riches
of
Christ
,
with
all
kinde
of
blessings
both
for
sanctity
and
safety
;
as
the
Apostle
praiseth
God
the
father
of
our
Lord
Jesus
Christ
,
who
hath
blessed
us
with
all
spirituall
blessings
in
heavenly
places
in
Christ
viz.
Election
to
eternall
life
,
adoption
to
the
condition
of
sonnes
,
and
to
a
glorious
inheritance
,
redemption
from
misery
unto
blessednesse
,
remission
of
sinnes
,
knowledge
of
his
will
,
holinesse
and
unblameablenesse
of
life
,
and
the
seale
of
the
Holy
Spirit
of
Promise
,
as
we
find
them
particularly
enumerated
.
Ephe.
1.3
,
13.
§.
2.
The
words
thus
opened
,
doe
first
afford
us
one
generall
Observation
,
in
that
God
singleth
out
so
many
excellent
good
things
by
name
in
relation
to
that
generall
petition
,
Doe
us
good
,
That
God
many
times
answereth
prayer
abundantly
beyond
the
petitions
of
his
people
.
They
prayed
at
large
only
for
good
,
leaving
it
(
as
it
becommeth
us
who
know
not
alwayes
what
is
good
for
our selves
)
to
his
holy
will
and
wisedome
in
what
manner
and
measure
to
doe
good
unto
them
:
And
he
answers
them
in
particular
with
all
kinde
of
good
things
.
As
in
the
former
petition
they
prayed
in
generall
for
the
forgivenesse
of
sinne
,
and
God
in
particular
promiseth
the
healing
of
their
Rebellions
,
which
was
the
greatest
of
their
sinnes
.
God
many
times
answers
the
prayers
of
his
people
,
as
he
did
the
seed
of
Isaac
,
Gen.
26.12
.
with
an
hundred
fold
encrease
.
As
Gods
word
never
returns
empty
unto
him
,
so
the
prayers
of
his
servants
never
return
empty
unto
them
;
and
usually
the
c●op
of
prayer
is
greater
then
the
seed
out
of
which
it
grew
,
as
the
putting
in
of
a
little
water
into
a
Pumpe
makes
way
to
the
drawing
out
of
a
great
deale
more
.
Isaac
and
Rebecca
had
lived
twentie
yeares
together
without
any
children
,
and
he
grew
now
in
yeares
,
for
he
was
forty
yeares
old
before
hee
married
;
hereupon
he
solemnly
prayes
to
God
in
behalfe
of
his
Wife
,
because
shee
was
barren
,
and
God
gave
him
more
then
it
is
probable
hee
expected
,
for
hee
gave
him
two
Sonnes
at
a
birth
,
Gen.
25.21
,
22.
As
the
cloud
which
riseth
out
of
the
earth
many
times
in
thinne
and
insensible
vapours
,
falleth
downe
in
great
and
abundant
showres
:
so
our
prayers
which
ascend
weak
and
narrow
,
returne
with
a
full
and
enlarged
answer
.
God
deales
in
this
point
with
his
children
,
as
Ioseph
did
with
his
brethren
in
Egypt
;
he
did
not
only
put
corne
into
their
Sacks
,
but
returned
the
money
which
they
brought
to
purchase
it
,
Gen.
42.25
.
So
he
dealt
with
Solomon
,
he
did
not
onely
give
him
wisdome
and
gifts
of
government
,
which
he
asked
,
but
further
gave
him
both
riches
and
honour
,
which
he
asked
not
,
1
King
.
3.13
.
The
people
of
Israel
when
they
were
distressed
by
the
Ammonites
,
besought
the
Lord
for
help
;
he
turnes
backe
their
prayers
,
and
sends
them
to
their
Idols
to
help
them
;
they
humble
themselves
,
and
put
away
their
Idols
,
and
pray
againe
,
and
the
highest
pitch
that
their
petitions
mounted
unto
was
Lord
,
Wee
have
sinned
,
doe
unto
us
whatsoever
seemeth
good
unto
thee
,
onely
deliver
us
we
pray
thee
this
day
,
Iudg.
10.15
.
and
God
did
answer
this
prayer
beyond
the
c●●tents
of
it
;
hee
did
not
onely
deliver
them
from
the
Enemy
,
and
so
save
them
,
but
subdued
the
Enemy
under
them
,
and
delivered
him
into
their
hands
;
he
did
not
only
give
them
the
relief
they
desired
,
but
a
glorious
victory
beyond
their
desires
,
Iudg.
11.22
.
God
deales
with
his
servants
ar
the
Prophet
did
with
the
woman
of
Shunem
,
when
he
bid
her
ask
what
she
needed
,
and
tell
him
what
she
would
have
him
doe
for
the
kindnesse
she
had
done
to
him
,
and
she
found
not
any
thing
to
request
at
his
hands
,
he
sends
for
her
again
,
and
makes
her
a
free
promise
of
that
which
shee
most
wanted
and
desired
,
and
tells
her
that
God
would
give
her
a
sonne
,
2
Kings
4.16
.
So
many
times
God
is
pleased
to
give
his
servants
such
things
as
they
forget
to
ask
,
or
gives
them
the
things
which
they
aske
,
in
a
fuller
measure
then
their
owne
desires
durst
to
propose
them
.
David
in
his
troubles
asked
life
of
God
,
and
would
have
esteemed
it
a
great
mercy
onely
to
have
beene
delivered
from
the
feare
of
his
Enemies
:
and
God
doth
not
onely
answer
him
according
to
the
desire
of
his
heart
in
that
particular
,
and
above
it
too
,
for
he
gave
him
length
of
dayes
for
ever
and
ever
;
but
further
setled
the
Crowne
upon
his
head
,
and
added
honour
and
majesty
unto
his
life
,
Psal.
21.2
,
3
,
4
,
5.
And
the
Reasons
hereof
are
principally
two
.
§.
3.
1
We
beg
of
God
according
to
the
sense
and
knowledge
which
we
have
of
our
owne
wants
,
and
according
to
the
measure
of
that
Love
which
we
beare
unto
our selves
.
The
greater
our
love
is
to
our selves
,
the
more
active
and
importunate
will
our
petitions
be
for
such
good
things
as
we
need
:
But
God
answers
prayers
according
to
his
knowledge
of
us
,
and
according
to
the
Love
which
hee
beareth
unto
us
.
Now
God
knowes
what
things
we
want
much
better
then
we
doe
our selves
,
and
he
loves
our
souls
much
better
then
we
love
them
our selves
,
and
therefore
he
gives
us
more
and
better
things
then
our
own
prayers
know
how
to
ask
of
him
.
A
little
childe
will
beg
none
but
trifles
and
meane
things
of
his
father
,
because
he
hath
not
understanding
to
looke
higher
,
or
to
value
things
that
are
more
excellent
;
but
his
father
knowing
better
what
is
good
for
him
,
bestowes
on
him
education
,
traines
him
unto
learning
and
vertue
,
that
he
may
be
fit
to
manage
and
enjoy
that
inheritance
which
he
provides
for
him
:
so
,
wee
know
not
what
to
aske
as
we
ought
,
Rem
.
8.26
.
and
when
we
do
know
,
our
spirits
are
much
straitned
,
we
have
but
a
finite
&
narrow
love
unto
our selves
.
But
Gods
knowledge
is
infinite
,
and
his
love
is
infinite
,
and
according
unto
these
are
the
distributions
of
his
mercy
.
Even
the
Apostle
himselfe
when
he
was
in
affliction
,
and
buffetted
by
the
messenger
of
Satan
,
and
vexed
with
a
thorn
in
his
flesh
,
besought
the
Lord
for
nothing
but
that
it
might
depart
from
him
;
but
God
had
a
farre
better
answer
in
store
to
the
Apostles
prayer
,
and
purposed
to
do
more
for
him
then
he
desired
,
namely
to
give
him
a
sufficiency
of
grace
to
support
him
,
and
to
magnify
his
strength
in
the
infirmitie
of
his
servant
,
2
Cor.
12.9
.
When
the
Prophet
had
encouraged
men
to
seek
the
Lord
,
and
to
turne
unto
him
,
and
that
upon
this
assurance
,
that
he
will
not
only
heare
petitions
for
mercy
and
forgivenesse
,
but
will
multiply
to
pardon
,
that
is
,
will
pardon
more
sinnes
then
we
can
confesse
(
for
with
him
there
is
not
only
mercy
,
but
Plenteous
redemption
,
Psal.
130.7
.
)
he
further
strengthneth
our
faith
and
encourageth
our
obedience
unto
this
duty
,
by
the
consideration
of
the
thoughts
of
God
,
to
wit
,
his
thoughts
of
love
,
mercy
,
and
peace
towards
us
;
My
thoughts
are
not
your
thoughts
,
neither
are
your
wayes
my
wayes
saith
the
Lord
;
for
as
the
heavens
are
higher
then
the
earth
,
so
are
w●
wayes
higher
then
your
wayes
,
and
my
thoughts
then
your
thoughts
.
Esa.
55.7.8.9
.
He
can
pardon
beyond
our
petitions
,
because
his
thoughts
of
mercy
towards
us
are
beyond
our
apprehensions
.
See
the
like
place
Ier.
29.10
,
11
,
12.
§.
4.
2
God
answers
prayers
not
alwayes
with
respect
to
the
narrow
compasse
of
our
weak
desires
,
but
with
respect
to
his
owne
honour
,
and
to
the
declaration
of
his
own
greatnesse
:
for
he
promiseth
to
beare
us
that
wee
may
glorifie
him
.
Psalme
50.15
.
Therefore
he
is
pleased
to
exceed
our
petitions
,
and
to
do
for
us
abundantly
above
what
we
ask
or
think
,
that
our
hearts
may
be
more
abundantly
enlarged
,
and
our
mouthes
wide
opened
in
rendring
honour
unto
him
.
When
Perillus
a
favorite
of
Alexander
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
Apoph●heg
.
begged
of
him
a
portion
for
his
daughters
,
the
King
appointed
that
fifty
Talents
should
be
given
unto
him
,
&
he
answered
that
ten
would
be
sufficient
;
the
King
replied
that
tenne
were
enough
for
Perillus
to
ask
,
but
not
enough
for
Alexander
to
grant
:
So
God
is
pleased
many
times
to
give
more
then
we
ask
,
that
we
may
look
upon
it
not
only
as
an
Act
of
mercy
,
but
as
an
act
of
honour
;
and
to
teach
us
in
all
our
prayers
to
move
God
as
well
by
his
glory
as
by
his
mercy
:
So
Moses
did
,
when
he
prayeth
for
pardon
unto
Israel
,
lest
Gods
Name
should
be
blasphemed
,
Numb
.
14.15
,
16
,
17.
So
Ioshua
did
when
Israel
turned
their
backs
before
their
enemies
,
what
wilt
thou
do
unto
thy
great
Name
?
Josh.
7.9
.
So
Solomon
in
his
prayer
at
the
dedication
of
the
Temple
,
Heare
thou
in
heaven
thy
dwelling
place
,
and
do
according
to
all
that
the
stranger
calleth
to
thee
for
,
that
all
the
people
〈◊〉
the
earth
may
know
thy
Name
,
1
Kings
8.43
.
So
David
in
his
for
Israel
,
and
for
the
performance
of
Gods
promise
to
the
seed
of
David
,
Do
as
thou
hast
said
,
let
it
even
be
established
,
that
thy
Name
may
bee
magnified
for
ever
.
1
Chron.
17.23
,
24.
So
Asa
,
O
Lord
thou
art
our
God
,
let
not
man
prevail
against
thee
,
2
Chron.
14.11
.
So
Iehosaphat
,
Art
not
thou
God
in
heaven
?
and
rulest
not
thou
over
all
the
kingdoms
of
the
Heathen
?
and
in
thine
hand
is
there
not
power
and
might
,
so
that
none
is
able
to
withstand
t●ne
?
&c.
2
Chron.
20.6
.
So
Hezekiah
when
he
spread
the
blasphemies
of
Sennacherib
before
the
Lord
,
O
Lord
our
God
,
save
us
from
his
hand
,
that
all
the
kingdomes
of
the
earth
may
know
that
th●u
art
the
Lord
,
even
thou
onely
:
Isa.
37.20
.
So
the
Church
of
God
in
the
time
of
distresse
,
Help
us
O
God
of
our
salvation
,
for
the
glory
of
thy
Name
,
and
deliver
and
purge
away
our
sinnes
for
thy
Names
sake
;
wherefore
should
the
Heathen
say
,
where
is
their
God
?
Psal.
79.9
,
10.
As
every
creature
of
God
was
made
for
his
glory
,
Prov.
16.4
.
Rom.
11.36
.
so
every
Attribute
of
God
doth
work
and
put
forth
it selfe
for
his
glory
.
If
he
shew
mercy
,
it
is
to
shew
the
riches
of
his
glory
,
Rom.
9.23
.
Eph.
1.11
,
12.
If
he
execute
justice
,
it
is
to
make
his
power
known
,
Rom.
9.17.22
.
2
Thes.
1.9
.
When
he
putteth
forth
his
power
,
and
doth
terrible
things
,
it
is
to
make
his
Name
known
,
Isa.
●4
.
1
,
2
,
3.
If
he
engage
his
truth
,
and
make
his
promises
Yea
and
Amen
,
it
is
for
his
own
glory
,
and
that
his
Name
may
be
magnified
in
doing
what
he
hath
said
,
2
Cor.
1.20
.
2
Sam.
7.25
,
26.
●xod
.
3.14
,
15.
Exod.
12.41
.
Iosh.
11.45
.
Whensoever
therefore
we
pray
unto
God
,
and
therein
implore
his
mercy
on
us
,
his
justice
on
his
enemies
,
his
truth
to
be
fulfilled
,
his
power
,
wisedome
,
or
any
other
Attribute
to
be
manifested
towards
his
people
,
the
highest
and
most
prevailing
medium
we
can
use
,
is
the
glory
of
his
own
Name
▪
Gods
ultimate
end
in
working
must
needs
be
our
strongest
argument
in
praying
,
because
therein
it
appears
that
we
seek
his
interest
in
our
petitions
as
well
,
and
above
our
own
.
This
serveth
first
to
encourage
us
unto
prayer
,
because
God
doth
not
onely
hear
and
answer
prayers
,
Sect.
5.
which
is
a
sufficient
motive
unto
his
servants
to
call
upon
him
,
O
thou
that
hearest
prayers
,
unto
thee
shall
all
flesh
come
,
Psal.
65.2.66.20.86.5
,
6
,
7.102.17
.
but
because
he
oftentimes
exceedeth
the
modesty
,
the
ignorance
,
the
fearfulnesse
of
our
Requests
,
by
giving
unto
us
more
then
wee
ask
.
When
poore
men
make
requests
unto
us
,
we
usually
answer
them
as
the
Eccho
doth
the
voyce
,
the
answer
cuts
off
halfe
the
petition
.
The
Hypocrite
in
the
Apostle
(
Iam.
2.15
,
16.
)
when
he
saw
a
brother
or
sister
naked
or
destitute
of
daily
food
,
would
bid
him
be
warmed
or
filled
,
but
in
the
mean
time
give
him
nothing
that
was
needfull
;
and
so
did
rather
mock
then
answer
their
requests
.
We
shall
seldom
finde
amongst
men
Iaels
cu●tesie
,
Iudg.
5.25
.
giving
milk
to
those
that
ask
water
,
except
it
be
as
hers
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
munus
cum
hamo
,
an
entangling
benefit
,
Seneca
.
the
better
to
introduce
a
mischief
:
there
are
not
many
Naamans
among
us
,
that
when
you
beg
of
them
one
Talent
,
will
force
you
to
take
two
,
2
Kings
5.23
,
But
Gods
answer
to
our
prayers
is
like
a
multiplying
glasse
,
which
renders
the
request
much
greater
in
the
answer
then
it
was
in
the
prayer
.
As
when
we
cast
a
stone
into
the
water
,
though
〈◊〉
be
but
little
in
it selfe
,
yet
the
circles
which
come
from
it
spread
wider
and
wider
till
it
fill
the
whole
pond
:
so
our
petitions
though
very
weak
as
they
come
from
us
▪
and
craving
but
some
one
or
other
good
thing
,
yet
finding
way
to
the
fountain
of
life
,
and
unsearchable
treasure
of
mercy
which
is
in
Christ
,
are
usually
answered
with
many
and
more
spreading
benefits
.
Spiritu●
noster
.
clariorem
s●num
reddit
cum
illum
Tula●er
longi
canali●
angust
as
tractum
pa●en●iore
novissime
exi●u
essundit
.
Seneca
Epist.
108.
The
Trumpet
exceedingly
streng●hneth
the
voyce
which
passeth
through
it
;
it
goes
in
at
a
narrow
passage
,
and
the
voyce
is
but
a
silent
breath
as
it
comes
from
the
mouth
;
but
it
goes
out
wider
,
with
a
doubled
and
multiplyed
vigour
:
So
our
prayers
usually
go
up
narrow
to
God
,
but
they
come
down
with
enlarged
answers
from
him
againe
;
As
the
root
is
but
of
one
colour
,
when
the
flower
which
groweth
out
of
it
is
beautified
with
variety
.
Now
this
should
be
a
great
encouragement
unto
us
to
call
upon
God
with
sincerity
of
heart
,
because
he
multiplyeth
to
pardon
,
because
we
know
not
the
numbers
of
his
salvation
,
Psal.
71.15
.
we
cannot
count
the
summe
of
his
thoughts
towards
us
,
Psal.
139.17
,
18.
If
there
were
any
man
so
wealthy
,
that
it
were
all
one
with
him
to
give
pounds
or
pence
,
and
who
usually
when
he
were
asked
silver
,
would
give
gold
,
every
indigent
and
necessitous
person
would
wait
upon
this
mans
mercy
.
Now
,
it
is
as
easie
with
God
to
give
Talents
as
farthings
,
as
easie
to
over
answer
prayers
as
to
answer
them
at
all
.
It
is
as
easie
to
the
Sunne
●o
fill
a
vaste
Palace
as
a
little
closet
with
light
;
as
easie
to
the
Se●
to
fill
a
channell
as
a
bucket
with
water
.
He
can
satisfie
with
goodnesse
,
and
answer
with
wonderfull
and
terrible
things
,
Psal.
65.4.5
.
Oh
who
would
not
make
requests
unto
such
a
God
,
whose
usuall
answer
unto
prayer
is
,
Be
it
unto
thee
as
thou
wilt
?
Matth.
15.28
.
Nay
,
who
answers
us
beyond
our
own
wils
and
thoughts
,
Ephes.
3.20
.
and
measureth
forth
mercy
by
the
greatnesse
of
his
own
grace
,
and
not
the
narrownesse
of
our
desires
.
The
[
](A57143-e54560-b)*
*
Hier.
in
Ezek.
49.
Pagnin
in
Thesaur
.
W●se●●s
de
m●nsur
.
Heb
li.
1.
ca
1
Sect.
6.7
.
B●z
in
Matt.
17.14
.
Iun.
in
Gen.
23.
Masius
in
Iosh.
7.
Ainsworth
on
Gen.
20.
Se●ar
in
Iosh.
7.
q●
.
5.
shekell
belonging
to
the
sanctuary
was
as
many
learned
men
think
,
in
weight
double
to
the
common
shekell
which
was
used
in
civill
matters
:
To
note
unto
us
,
that
as
God
expects
from
us
double
the
care
in
things
belonging
unto
him
above
what
wee
use
in
the
things
of
the
world
,
so
he
usually
measureth
back
double
unto
us
againe
;
good
measure
,
pressed
down
,
shaken
together
,
and
running
over
into
our
bosomes
.
When
the
man
sick
of
the
palsie
was
carried
unto
Christ
to
bee
healed
,
Christ
did
beyond
the
expectation
of
those
that
brought
him
,
for
he
not
only
cured
him
of
his
disease
,
but
of
his
sinne
,
gave
him
not
onely
health
of
body
,
but
peace
of
conscience
;
first
,
Be
of
good
chear
,
thy
sinnes
be
forgiven
thee
;
and
then
,
Arise
,
take
up
thy
bed
,
and
go
to
thy
house
:
Matth.
9.2.6
.
The
Thief
on
the
Crosse
besought
Christ
to
remember
him
,
when
he
came
into
his
kingdom
,
but
Christ
answers
him
farre
beyond
his
petition
,
assuring
him
that
the
same
very
day
he
should
be
with
him
in
Paradise
,
Luk.
23.42
,
43.
The
poore
man
at
the
gate
of
the
Temple
beg'd
for
nothing
of
Peter
and
Iohn
but
a
small
alms
,
but
they
gave
him
an
answer
to
his
request
far
more
worth
then
any
other
alms
could
be
,
namely
,
such
an
alms
as
caused
him
to
stand
in
need
of
alms
no
longer
,
restored
him
in
the
name
of
Christ
unto
sound
strength
,
that
he
walked
,
and
leaped
,
and
praised
God
:
Act.
3.6
.
[
](A57143-e54720-b)*
*
Si
non
secundum
volunta●●m
,
tamen
ad
u●ilitatem
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Acrotatus
apud
Plutarch
Laconic
Apoph●heg
.
Sect.
6.
In
like
manner
doth
God
answer
the
prayers
of
his
people
,
not
alwayes
it
may
be
in
the
kinde
,
and
to
the
expresse
will
of
him
that
asketh
,
but
for
the
let●er
,
and
consequently
more
to
his
will
then
himself
expressed
.
Secondly
,
This
should
encourage
us
in
prayer
to
begge
for
an
answer
,
not
according
to
the
defect
and
narrownesse
of
our
ow●
lowe
conceptions
,
but
according
to
the
fulnesse
of
Gods
own
abundant
mercies
.
It
would
not
please
one
of
us
if
a
beggar
should
ask
of
us
gold
,
or
jewels
,
silke
,
or
dainties
;
wee
would
esteeme
such
a
petitioner
fuller
of
pride
and
impudence
,
then
of
want
.
But
God
delights
to
have
his
people
begge
great
things
of
him
,
to
implore
the
performance
of
exceeding
great
and
precious
promises
,
2
Pet.
1.
●
.
to
p●●y
for
a
share
in
the
unsearchable
riches
of
Christ
,
to
know
things
which
passe
knowledge
,
and
to
be
filled
with
the
●ulnesse
of
God
,
Ephes.
3.8
,
18
,
16
▪
to
ask
things
which
eye
hath
not
seen
,
nor
e●re
heard
,
nor
hath
entred
into
the
heart
of
man
to
conceive
,
1
Cor.
2.9
.
to
ask
not
as
beggers
onely
for
an
Almes
,
but
as
children
for
an
inheritance
,
Rom.
8.15
,
17
,
●3
.
Gal.
4.6
,
7.
not
to
ask
some
thing
,
or
a
few
things
,
but
in
every
thing
to
l●t
our
requests
be
made
known
unto
God
,
Phil.
4.6
.
because
with
Christ
he
giveth
us
freely
all
things
,
Rom.
8
.
3●
.
even
all
things
richly
to
enjoy
,
1
Tim.
6.
●7
.
As
Alexander
the
Great
was
well
pleased
with
Anaxarchus
the
Philosopher
when
he
desired
an
hundred
talents
of
his
Treasurer
.
Plutarch
.
He
doth
well
,
s●ith
he
,
in
asking
it
,
and
understands
his
friend
aright
,
who
hath
one
both
able
and
willing
to
give
him
so
great
a
gift
.
God
allows
his
children
a
spirituall
and
heavenly
ambition
to
covet
earnestly
the
best
gifts
,
1
Cor.
12.31
.
to
aspire
unto
a
kingdome
,
and
accordingly
to
put
up
great
and
honourable
requests
unto
him
.
To
think
what
great
things
Christ
hath
purchased
,
what
great
things
God
hath
promised
and
proposed
to
us
,
and
to
regulate
our
prayers
more
by
the
merits
and
riches
of
Christ
,
and
by
the
greatnesse
of
Gods
mercies
,
then
by
those
apprehensions
which
we
cannot
but
have
of
our
own
unworthinesse
.
Sect.
7.
Now
next
from
the
particulars
of
the
Text
,
thoguh
many
particular
observations
might
be
raised
,
yet
I
shall
reduce
them
unto
one
generall
,
which
may
comprehend
the
particulars
;
namely
,
That
whom
God
loves
and
pardons
,
upon
them
he
powreth
forth
the
benediction
of
his
grace
and
spirit
,
as
the
dew
of
heaven
to
quicken
them
unto
an
holy
and
fruitfull
conversation
.
The
generall
promises
nakedly
set
down
before
,
I
will
heale
,
I
will
love
,
are
here
further
amplified
by
many
excellent
metaphors
,
and
elegant
figures
,
which
are
nine
in
number
,
multiplyed
into
so
many
particulars
,
partly
because
of
the
difficulty
of
the
promise
to
be
believed
,
which
is
therefore
severally
inculcated
and
represented
:
Partly
because
of
the
dejectednesse
of
the
people
under
the
variety
of
their
former
sufferings
,
who
are
therefore
by
variety
of
mercies
to
be
raised
up
and
revived
▪
and
partly
to
represent
the
perfection
and
compleatnesse
of
the
blessings
intended
,
which
should
be
of
all
sorts
,
and
to
all
purposes
;
and
the
foundation
of
all
the
rest
is
this
,
that
God
promiseth
to
be
as
the
dew
unto
Israel
:
For
Ephraim
having
been
cursed
with
much
drouth
and
barrennesse
;
now
when
God
blesseth
him
again
,
he
promiseth
to
be
unto
him
as
dew
is
to
the
weary
and
thirsty
ground
,
which
so
refresheth
it
that
the
fruits
thereof
doe
grow
and
flourish
againe
.
Lillies
,
flowers
,
trees
,
vines
,
corne
are
very
apt
(
especially
in
such
hot
Countreys
as
Iudea
)
without
much
refrewing
dew
and
showres
from
heaven
,
to
dry
up
and
wither
away
:
so
would
Ephraim
have
been
quite
consumed
by
the
heavie
wrath
of
God
,
if
he
should
not
with
the
supplies
of
his
grace
and
holy
spirit
,
and
with
his
heavenly
refreshments
and
loving
countenance
revive
them
againe
.
Dew
in
the
naturall
signification
of
it
,
importeth
a
comforting
,
refreshing
,
encouraging
,
and
calling
forth
the
fruits
of
the
earth
,
as
being
of
a
gentle
insinuating
vertue
,
which
leasurely
soaketh
into
the
ground
;
and
in
that
sense
is
mentioned
as
a
blessing
,
Gen.
28.39
.
In
the
mysticall
and
spirituall
sense
of
it
,
it
signifieth
Christ
,
Psal.
72.6
.
who
by
his
holy
word
and
heavenly
grace
dropping
down
and
distilling
upon
the
souls
of
men
,
Chrysost
in
Psal.
51.7
.
Deut.
32.2
.
Iob
29.22
,
23.
by
his
princely
favour
and
loving
countenance
,
which
is
as
a
cloud
of
the
latter
rain
,
Prov.
16.15.19
,
12.
by
his
heavenly
righteousnesse
,
and
most
spirituall
efficacy
,
Isa.
26.19.45.8
.
doth
to
quicken
,
vegitate
and
revive
the
hearts
of
men
,
that
they
like
dew
from
the
womb
of
the
morning
are
borne
in
great
abundance
unto
him
,
as
multitudes
of
men
,
and
believers
use
to
be
expressed
in
the
Scripture
by
drops
of
dew
,
Psal.
110.3
.
Mich.
5.7
.
In
one
word
,
That
which
dew
is
to
the
fields
,
g●rdens
,
vineyards
,
flowers
,
fruits
of
the
earth
,
after
an
hot
and
a
scorching
day
,
That
the
favour
,
word
,
grace
,
loving
countenance
,
&
holy
Spirit
of
Christ
will
be
to
the
drooping
and
afflicted
consciences
of
his
people
.
From
this
metaphor
then
we
learn
,
1.
That
we
are
naturally
,
dry
,
barren
,
fruitlesse
,
and
utterly
unable
to
do
any
good
,
to
bring
forth
any
fruit
unto
God
,
like
an
heathy
and
parched
l●nd
,
subject
to
the
scorching
terrors
of
the
wrath
of
God
,
and
to
his
burning
indignation
.
So
Christ
compares
Ierusalem
unto
a
dry
withered
tree
,
fitted
unto
judgement
,
Luk.
23.31
.
And
hee
assureth
us
that
out
of
him
we
can
do
nothing
,
Iohn
15.4.5
.
In
us
of
our selves
there
dwelleth
n●
good
thing
,
Rom.
7.18
.
we
are
not
of
our selves
as
of
our selves
sufficient
unto
any
thing
.
2
Cor.
3.5
.
He
is
the
Sun
that
healeth
us
,
Mal.
4.2
.
he
the
rain
that
disposeth
us
,
Psal.
72.6
.
he
the
root
that
deriveth
life
and
nourishment
upon
us
,
Revel.
22.16
.
As
naturall
,
so
much
more
spirituall
fruitfulnesse
,
hath
its
ultimate
resolution
into
him
,
who
alone
is
the
father
of
the
raine
,
and
begetteth
the
drops
of
dew
,
Hos.
2.21.22
.
Iob.
38.28
.
2.
That
the
grace
of
God
is
like
dew
to
the
barren
and
parched
hearts
of
men
to
make
them
fruitfull
.
§.
8.
And
there
are
many
things
wherein
the
proportion
and
resemblance
stands
.
First
,
None
can
give
it
but
God
,
It
comes
from
above
,
it
is
of
a
celestiall
originall
,
the
nativity
thereof
is
from
the
wombe
of
the
morning
.
Are
there
any
amongst
the
vanities
of
the
Gentiles
that
can
cause
raine
,
or
can
the
heavens
give
showres
?
Art
not
thou
he
O
Lord
our
God
?
for
thou
hast
made
all
these
things
,
Ier.
14.22
.
And
the
like
wee
may
say
in
a
more
strict
and
peculiar
sense
of
regeneration
,
That
it
is
a
spirituall
and
heavenly
birth
;
It
is
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
There
is
no
concurrence
or
active
assistance
of
the
flesh
,
or
of
any
naturall
abilities
unto
a
birth
which
is
meerely
spirituall
,
Ioh.
1.13
.
Ioh.
3
▪
5
,
6.
Iam.
1.17
,
18.
Therefore
Christ
was
pleased
to
go
up
into
heaven
,
before
he
shed
forth
his
holy
Spirit
in
abundance
on
the
Church
,
[
](A57143-e55720-b)a
a
Ita
docet
ut
quod
quisque
didicerit
,
non
tantum
cognoscendo
videat
sed
etiam
volendo
appe●a●
,
ag●nd●que
pe●s●ciat
.
Aug
de
Grat.
Christi
.
cap.
14.
Trahitur
miris
modi
ut
velit
ab
illo
qui
novit
intus
in
ipsis
hominum
〈◊〉
bus
operari
,
non
ut
homines
,
quod
fieri
non
potest
,
nolentes
credant
,
sed
ut
vo●●
e●
ex
nolentibus
fiant
,
cont.
2.
Ep●st
.
Pelag.
lib
1.
cap.
19.
Interna
,
occul●a
;
mirabil●s
,
in
eff●bilis
potestas
,
de
gr●t
.
Christ
.
cap
14.
Occultissima
efficacissim●
potestas
cont.
2.
Ep.
Pelag
li.
1
c.
●0
.
omnipotentissima
pot●stas
,
de
corrept
&
grat
.
cap.
14.
Modo
mirabili
&
ineffabili
agers
,
de
praed●stinat
.
sanct.
cap.
10.
idque
indeclinabiliter
atque
insupera●●iliter
de
corrept.
&
grat
.
cap
1●
.
I●tus
à
patre
audiunt
a●que
discunt
,
qui
credunt
.
de
praedest
.
sanct.
cap
8
vocatio
Al●a
&
se●●●ta
,
Epist●
107.
Bernard
.
Sermon
.
Parv.
Serm.
66.
Ioh.
7.39
.
Ioh.
16.7
.
Act.
1.4.5
.
to
teach
us
,
first
,
that
our
conversion
and
sanctification
comes
from
above
,
by
a
divine
teaching
,
by
a
spiritu●ll
conviction
,
by
a
supernaturall
and
omnipotent
traction
,
by
an
heavenly
calling
,
by
the
will
of
him
who
alone
can
give
a
will
unto
us
.
No
voice
can
be
heard
by
those
that
are
dead
,
but
the
voyce
of
the
Sonne
of
man
,
Ioh.
6.44.45
.
Ioh.
16.8
,
9
,
10
,
11.
Heb.
3.1
.
Iam.
1.18
.
P●il●
,
1●
.
Ioh.
5.25
.
Heb.
12.25
.
and
withall
to
acquaint
us
whither
the
affections
and
conversations
of
men
thus
sanctified
should
tend
,
namely
,
unto
heaven
,
as
every
thing
works
towards
its
originall
,
and
every
part
inclines
unto
the
whole
,
Col.
3.1
,
2.
P●il
.
3.
●0
.
With
allusion
unto
this
metaphor
of
dew
or
raine
,
the
holy
Spirit
is
said
to
be
powred
out
upon
the
Churches
,
Act.
2.17
.
Tit.
3.6
.
and
the
word
of
grace
is
frequently
compared
unto
raine
.
As
it
is
the
seed
,
by
which
we
are
enabled
to
bee
fruitfull
,
Math.
13.19
.
so
it
is
the
r●ine
which
softne●h
the
heart
,
that
it
may
be
the
better
wrought
upon
by
that
seminall
vertue
,
Esay
55.10
,
11.
Heb.
6.7
.
whereas
false
teachers
are
called
clouds
without
water
,
Iud.
v.
12.
They
have
no
fructifying
vertue
in
them
.
None
can
give
grace
but
God
;
It
is
heavenly
in
its
nature
,
therefore
it
is
so
in
its
originall
;
It
stayes
not
for
man
,
Mic.
5
,
7.
It
depends
not
on
the
wills
,
concurrencies
,
preparations
,
or
dispositions
which
arise
out
of
us
,
but
it
wholy
preventeth
us
;
we
are
made
active
by
it
,
but
we
are
not
[
](A57143-e56240-b)b
b
Pedissequa
non
praevia
volunt●s
,
A●g
.
Epist
,
106.
gratià
dei
praeveni
dicimus
hominum
voluntates
,
Epi.
107.
ut
velimus
sine
nobis
operatur
cum
autem
vol●mus
,
nobiscum
cooperatur
.
Aug.
de
grat
.
&
lib.
arb●●r
.
cap.
7.
at
all
antecedently
active
in
fitting
or
dispos●ing
our selves
for
it
.
Secondly
,
It
is
the
fruit
of
a
[
](A57143-e56300-b)c
c
Aristot
Meteorolog
▪
lib.
●
cap.
10.
Plin.
lib.
2.
cap.
60.
l.
18.
cap.
29.
Serene
,
cleare
and
quiet
heaven
;
for
dew
never
falleth
either
in
scorching
or
in
tempestuous
weather
as
Philosophers
have
observed
,
In
like
manner
,
the
grace
,
favour
and
blessings
of
God
are
the
fruits
of
his
reconciled
affection
towards
us
:
Upon
the
wicked
he
raineth
storme
and
tempest
,
he
showreh
down
on
them
the
fury
of
his
wrath
,
and
shewes
himselfe
dark
cloudy
,
gloomy
,
terrible
unto
them
,
Psa.
11.6
.
Psal.
83.15
.
Iob.
20.23
.
●ah
.
1.3.8
.
But
unto
those
that
feare
his
name
he
openeth
a
clear
and
a
gracious
countenance
,
and
being
reconciled
unto
them
,
sheddeth
abroad
his
love
into
their
hearts
and
his
peace
into
their
consciences
,
like
Gedeons
dew
on
the
fleece
and
on
the
ground
,
as
a
speciall
evidence
of
his
grace
;
and
therefore
the
Psalmist
compares
the
love
and
peace
that
is
amongst
brethren
unto
dew
,
Psal.
133.3
.
which
ever
falleth
from
a
calme
,
serene
and
quiet
skie
.
Thirdly
,
It
is
abundant
and
innumerable
;
§.
9.
who
can
number
the
drops
of
dew
on
the
ground
,
or
the
haires
of
little
raine
?
(
for
so
they
are
called
in
the
originall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
because
of
their
smalnesse
and
number
,
Deut.
32.2
.
)
so
Husshai
expresseth
the
multitudes
of
all
Israel
,
2
Sam.
17.12
.
we
will
light
upon
him
as
the
dew
falleth
upon
the
ground
;
And
the
multitudes
of
beleevers
are
said
to
be
born
unto
Christ
by
his
sending
forth
the
rod
of
his
strength
,
as
dew
from
the
wombe
of
the
morning
Psal.
110.3
.
as
we
finde
Historically
verified
,
Acts
2.41
.
Act.
5.14.16
.
Act.
6.7
.
Acts
9.31
,
42.
Act.
19.20
.
Such
is
the
grace
and
favour
of
God
unto
his
people
after
their
conversion
;
unsearchable
,
it
cannot
be
comprehended
,
or
measured
,
nor
brought
under
any
number
or
account
,
Psal.
71.15
.
Psal.
139.17.18
.
Christ
is
compared
unto
Manna
,
hee
was
the
bread
that
came
down
from
heaven
,
Ioh.
6.50
,
51.
and
Manna
came
in
mighty
abundance
,
so
that
there
was
enough
for
every
one
to
gather
,
Exod.
16.16
.
It
had
dew
under
it
,
and
dew
over
it
,
as
we
may
conjecture
by
comparing
Exod.
16.14
.
with
Num.
11.9
.
whereunto
the
holy
Ghost
seemeth
to
allude
when
he
speaks
of
the
hidden
Manna
,
Lud.
Capel
.
S●i
.
cileg
pag
132.133
.
Rev.
2.17
.
(
though
that
may
likewise
referre
unto
the
pot
of
Manna
which
was
kept
in
the
Tabernacle
,
Exod.
16
32
,
33.
Heb.
9.4
.
As
our
life
is
said
to
be
hid
with
Christ
,
now
hee
is
in
Heaven
,
Col.
3.3
.
)
By
this
dew
coming
along
with
Manna
▪
is
intimated
,
That
the
mercies
of
God
in
Christ
,
his
daily
mercies
,
(
which
are
said
with
allusion
,
I
suppose
,
unto
this
Manna
,
to
be
renewed
every
morning
,
Lam.
3.23
.
)
and
his
hidden
mercies
,
to
wit
,
the
inward
comforts
of
his
grace
and
spirit
,
are
all
Innumerable
and
past
finding
out
.
We
may
say
of
his
mercies
,
as
the
Psalmist
of
his
Commandements
,
I
have
found
an
end
of
all
perfection
,
but
these
are
exceeding
broad
,
more
then
eye
hath
seen
,
or
ear
heard
,
or
the
heart
it self
is
able
to
comprehend
,
1
Cor.
2
9
Fourthly
,
It
is
silent
,
slow
,
insensible
,
while
it
is
falling
you
cannot
say
,
here
it
is
:
it
deceives
the
eye
,
and
is
too
subtle
for
that
to
see
it
:
it
deceives
the
eare
,
and
is
too
silent
for
that
to
heare
it
:
it
deceives
the
face
,
and
is
too
thin
and
spirituall
for
that
to
feel
it
.
You
see
it
when
it
is
come
,
but
you
cannot
observe
how
it
comes
.
In
this
manner
was
God
pleased
to
fill
the
world
with
the
knowledge
of
his
Gospell
,
and
with
the
grace
of
his
Spirit
,
by
quiet
,
small
,
contemptible
,
and
as
it
were
,
by
insensible
meanes
:
The
kingdome
of
God
came
not
with
Observation
,
Luk.
17
20.21
.
that
is
,
with
any
visible
notable
splendor
,
or
externall
pompe
(
as
the
Iewes
expected
the
Messiah
to
come
)
but
it
came
with
spirituall
efficacy
,
and
with
internall
power
upon
the
consciences
of
men
,
and
spread
it self
over
the
world
by
the
Ministry
of
a
very
few
despised
instruments
;
with
respect
unto
which
manner
of
working
the
spirit
is
compared
unto
winde
,
which
we
heare
and
feel
,
but
know
not
whence
it
comes
,
nor
whither
it
goes
Iohn
3.8
.
The
operations
of
grace
are
secret
,
and
silent
upon
the
conscience
;
you
shall
finde
mighty
changes
wrought
,
and
shall
not
tell
how
they
were
wrought
.
The
same
man
coming
into
the
Church
,
one
houre
,
a
swine
,
a
dogge
,
a
lion
,
and
going
out
the
next
houre
in
all
visible
respects
the
same
,
but
invisibly
changed
into
a
Lamb.
Fifthly
,
It
is
of
a
soft
and
benigne
nature
,
which
gently
insinuateth
and
worketh
it selfe
into
the
ground
,
and
by
degrees
moisteneth
and
mollifieth
it
,
that
it
may
be
fitted
unto
the
seed
which
is
cast
into
it
.
In
like
manner
the
spirit
,
the
grace
,
the
word
of
God
is
of
a
searching
,
insinuating
,
softning
qualitie
;
it
sinks
into
the
heart
,
and
works
it selfe
into
the
conscience
and
from
thence
makes
way
for
it selfe
into
the
whole
man
,
minde
,
thoughts
,
affections
,
words
,
actions
,
fitting
them
all
unto
the
holy
seed
that
is
put
into
them
:
as
the
earth
being
softned
and
mingled
with
the
dew
,
is
the
more
easily
drawn
up
into
those
varieties
of
herbs
and
fruites
that
are
fed
by
it
.
Sixthly
,
It
is
of
a
vegerating
and
quickning
nature
,
it
causeth
things
to
grow
and
revive
againe
;
therefore
the
Prophet
cals
it
the
dew
of
herbs
,
Esay
.
26.19
.
which
are
thereby
refreshed
,
and
recover
life
and
beauty
;
even
so
the
word
and
spirit
of
grace
distilling
upon
the
soule
,
as
small
raine
upon
tender
herbs
,
and
as
showres
on
the
grasse
,
cause
it
to
live
the
life
of
God
,
and
to
bring
forth
the
fruits
of
holinesse
and
obedience
,
Esay
55.10
,
11.
Those
parts
of
the
world
which
are
under
either
perpetuall
frosts
,
or
perpetuall
scortchings
,
are
barren
and
fruitlesse
,
the
earth
being
closed
up
,
and
the
sap
thereof
dried
away
by
such
distempers
.
Such
is
the
condition
of
a
soule
under
wrath
,
that
hath
no
apprehensions
of
God
but
in
frost
or
fire
;
for
who
can
stand
before
his
cold
?
Psal.
147.17
.
Who
can
dwell
with
everlasting
burnings
?
Esay
33.14
.
Feare
contracteth
and
bindeth
up
the
powers
of
the
soule
;
it
is
the
greatest
indisposer
of
all
other
unto
regular
action
.
But
when
the
soule
can
apprehend
God
as
love
,
finde
healing
in
his
wings
,
and
reviving
in
his
ordnances
,
this
love
is
of
an
opening
and
expansive
quality
,
calling
forth
the
heart
unto
duty
,
love
within
as
it
were
hastening
to
meet
and
close
with
love
without
▪
the
love
of
obedience
in
us
,
with
the
love
of
favour
and
grace
in
God
.
I
shut
and
barre
my
doore
against
an
Enemy
whom
I
feare
,
and
look
upon
as
armed
to
hurt
me
;
but
I
open
wide
my
doores
,
my
bosome
,
unto
a
friend
whom
I
love
,
and
look
upon
as
furnished
with
counsell
,
and
comfort
,
&
benefits
to
revive
me
.
There
is
a
kind
of
mutuall
love
between
dew
and
the
earth
;
dew
loves
the
earth
with
a
love
of
benefice●ce
,
doing
it
good
,
and
earth
loves
dew
with
a
love
of
concupiscence
,
earnestly
desiring
it
,
and
opening
unto
it
.
Such
is
the
love
between
Christ
and
the
soule
when
hee
appeares
as
dew
unto
it
.
He
visites
the
soule
with
a
love
of
mercy
,
reviving
it
,
and
the
soule
puts
forth
it selfe
towards
him
in
a
love
of
duty
earnestly
coveting
as
well
to
serve
as
to
enjoy
him
.
Lastly
,
it
is
of
a
refreshing
and
comforting
nature
,
tempering
the
heat
of
those
hotter
Countries
,
and
so
causing
the
face
of
things
to
flourish
with
beauty
and
delight
.
So
God
promiseth
to
be
unto
his
people
in
their
troubles
as
a
cloud
of
dew
in
the
heat
of
harvest
,
Esay
18.4
.
The
spirituall
joy
and
heavenly
comfort
which
the
peace
and
grace
of
God
ministreth
to
the
consciences
of
believers
,
Rom.
15.13
,
5.1
.
Phil.
4.4
.
1
Pet.
1.8
.
is
said
to
make
the
bones
flourrish
like
an
herb
,
Esay
66.14
.
(
As
on
the
other
side
a
broken
spirit
is
said
to
dry
up
the
bones
,
Prov.
17.
●2
.
)
Their
soule
saith
the
Prophet
,
shall
be
as
a
watered
garden
,
they
shall
sorrow
no
more
;
I
will
turne
their
mourning
into
joy
and
will
comfort
them
,
Ier.
31·12
,
13.
§.
10.
By
all
which
we
should
learne
,
first
,
as
to
bee
sensible
of
our
owne
personall
and
spirituall
drinesse
,
barrennesse
,
emptinesse
of
fruit
and
peace
,
hard
hearts
,
withered
consciences
,
guilty
spirits
,
under
our
own
particular
sinnes
:
So
in
regard
of
the
whole
land
to
take
notice
of
that
tempest
of
wrath
,
which
like
an
East
winde
out
of
the
wildernesse
dryeth
up
our
springs
,
and
spoileth
our
treasures
,
as
the
Prophet
complaines
,
Hos.
13.15.16
.
and
to
be
humbled
into
penitent
resolutions
,
as
the
Church
here
is
.
If
God
who
was
wont
to
be
as
dew
to
our
Nation
,
who
made
it
heretofore
like
a
Paradise
,
and
a
watered
garden
,
be
now
as
a
Tempest
,
as
a
consuming
fire
unto
it
,
turning
things
upside
down
,
burning
up
the
Inhabitants
of
the
Earth
,
causing
our
land
to
mourn
,
and
our
joy
to
wither
,
(
as
the
Prophet
speaks
,
Ioel
1.12
.
)
this
is
an
evident
sign
,
that
the
Earth
is
defiled
under
the
inhabitants
thereof
,
Isa.
24.4
,
5.
Therefore
as
our
sinnes
have
turned
our
dew
into
blood
,
so
our
repentance
must
turn
our
blood
into
dew
againe
.
If
ever
we
look
to
have
a
happy
peace
,
we
must
make
it
with
God
:
Men
can
give
peace
onely
to
our
bodies
,
our
fields
,
our
houses
,
our
purses
,
(
nor
that
neither
without
his
over-ruling
power
and
providence
,
who
alone
mannageth
all
the
counsels
and
resolutions
of
men
)
but
hee
alone
can
give
peace
to
our
consciences
by
the
assurance
of
his
love
,
which
is
better
then
life
.
And
if
there
should
be
peace
in
a
Nation
,
made
up
onely
by
humane
prudence
and
correspondencies
,
without
publike
repentance
,
and
through
Reformation
in
Church
,
in
State
,
in
Families
,
in
Persons
,
in
judgement
,
in
manners
;
it
would
be
but
like
those
short
interims
between
the
Egyptian
plagues
,
Exod.
8.15.9.34
.
A
respiting
only
,
not
a
removing
of
our
affliction
;
like
the
shining
of
the
Sunne
on
Sodom
before
the
fire
and
brimstone
fell
upon
it
,
Gen.
19.23
,
24.
Wee
all
cry
and
call
for
Peace
,
and
while
any
thing
is
left
would
gladly
pay
dear
,
very
dear
to
recover
it
againe
.
But
there
is
no
sure
and
lasting
purchase
of
it
,
but
by
unfained
Repentance
and
turning
unto
God
;
this
is
able
to
give
peace
in
the
midst
of
warre
.
In
the
midst
of
storme
and
tempest
Christ
is
sufficient
security
to
the
tossed
ship
,
Matth.
8.24
,
27.
This
man
is
the
peace
even
when
the
Assyrian
is
in
the
Land
,
Mic.
5.5
.
Whereas
impenitency
,
even
when
we
have
recovered
an
outward
peace
,
leaves
us
still
in
the
midst
of
most
potent
Enemies
,
God
,
Christ
,
Angels
,
Scripture
,
Creatures
,
Conscience
,
Sinnes
,
Curses
,
all
our
Enemies
.
The
Apostle
tels
us
that
Lusts
warre
against
the
soule
,
1
Pet.
8.11
.
There
is
a
strong
emphasis
in
the
word
,
soule
,
which
is
more
worth
then
all
the
world
,
nothing
to
bee
taken
in
exchange
for
it
.
Matth.
16.26
.
So
long
as
we
have
our
lusts
unconquered
,
we
are
under
the
wofullest
warre
in
the
world
,
which
doth
not
spoyle
us
of
our
blood
,
our
money
,
our
corne
,
our
cattell
,
our
houses
,
our
children
,
but
of
the
salvation
of
Immortall
soules
.
Time
will
repaire
the
ruines
of
other
warres
,
but
eternity
it self
will
not
deliver
that
poor
soule
which
is
lost
,
and
fallen
in
the
Warres
of
lust
.
Therefore
if
you
would
have
peace
as
a
mercy
,
get
it
from
God
,
let
it
be
a
dew
from
Heaven
upon
your
conversion
unto
him
.
A
Kings
favour
is
said
to
be
as
dew
on
the
grasse
,
Prov.
9.12
.
and
as
a
cloud
of
the
latter
raine
,
Prov.
16.15
.
And
it
would
with
all
joyfulnesse
be
so
apprehended
,
if
by
that
meanes
the
blessing
of
peace
were
bestowed
upon
these
distressed
Kingdomes
.
How
much
more
comfortable
would
it
be
to
have
it
as
a
gift
from
God
unto
a
repenting
Nation
?
For
God
can
give
peace
in
anger
,
as
well
as
he
doth
warre
.
A
ship
at
Sea
may
be
distressed
by
a
calme
,
as
well
as
broken
by
a
tempest
.
The
cattell
which
we
meane
to
kill
,
we
doe
first
preferre
unto
some
fat
pasture
:
And
sometimes
God
gives
over
punishing
,
not
in
mercy
but
in
fury
;
leaving
men
to
goe
on
quietly
in
their
owne
hearts
lusts
,
that
they
who
are
filthy
may
be
filthy
still
,
Psal.
81.12
.
Hos.
4.14.17
.
Esay
1.5
.
Ezek.
24.13
.
God
was
exceeding
angry
with
Israel
when
hee
gave
them
their
hearts
desire
,
and
sent
them
Quailes
,
Num.
11.32.33
.
Many
men
get
their
wills
from
Gods
anger
by
murmuring
,
as
others
doe
theirs
from
his
mercy
by
prayer
;
but
then
there
comes
a
curse
along
with
it
.
Now
therefore
when
our
own
sword
doth
devour
us
,
when
our
Land
is
through
the
wrath
of
the
Lord
of
hoasts
so
darkened
;
that
the
people
thereof
are
as
fuell
of
the
fire
:
no
man
sparing
his
brother
,
every
man
eating
the
flesh
of
his
owne
arme
(
it
is
the
sad
character
which
the
Prophet
gives
of
a
Civill
Warre
,
Esay
9.19
,
20.
)
Let
us
take
heed
of
Gods
complaint
,
In
vaine
have
I
smitten
your
Children
,
they
receive
no
correction
,
Ier.
2.30
.
Let
us
make
it
our
businesse
to
recover
God
.
It
is
he
that
causeth
Warres
to
cease
in
the
earth
,
Psal.
46.10
.
And
it
is
he
who
powreth
out
upon
men
the
strength
of
battell
,
and
giveth
them
over
to
the
spoylers
,
Esay
42.24
▪
25.
A
sinfull
Nation
gaines
nothing
by
any
humane
Treaties
,
policies
,
counsels
,
contributions
,
till
by
repentance
they
secure
their
interest
in
God
,
and
make
him
on
their
side
.
God
being
prevailed
with
by
Moses
in
behalfe
of
Israel
after
the
horrible
provocation
of
the
Golden
Calfe
,
sends
a
message
to
them
,
I
will
send
an
Angell
before
thee
and
will
drive
out
the
Canaanite
,
And
presently
it
followes
,
when
the
people
heard
these
evill
tidings
they
mourned
,
Exod.
33.2
,
3
,
4.
What
were
these
evill
tidings
,
To
have
an
Angel
to
protect
and
lead
them
?
to
have
their
enemies
vanquished
?
to
have
possession
of
a
land
flowing
with
milk
and
honey
?
was
there
any
thing
lamentable
in
all
this
?
yes
.
To
have
all
this
and
much
more
,
and
not
to
have
God
and
his
presence
,
was
heavy
tidings
unto
Gods
people
.
And
therefore
Moses
never
gave
God
over
till
he
promised
them
his
own
presence
again
,
with
which
he
chose
rather
to
stay
in
a
wildernesse
,
then
▪
without
it
to
goe
into
the
land
of
Canaan
.
If
thy
presence
goe
not
along
,
carry
us
not
up
hence
,
Exod.
33.13
,
14
,
15.
Secondly
,
we
should
from
hence
learne
,
Sect.
11.
whatever
our
spirituall
wants
are
,
to
looke
up
to
heaven
for
a
supply
of
them
.
Neither
gardens
,
nor
woods
,
nor
vineyards
,
nor
fieldes
,
nor
flowers
,
nor
trees
,
nor
corne
,
nor
spices
will
flourish
or
revive
without
the
Dew
and
concurrence
of
heavenly
grace
.
Christ
alone
is
all
in
all
unto
his
Church
;
though
the
instruments
be
earthly
,
yet
the
vertue
which
gives
successe
unto
them
,
comes
from
heaven
.
1.
The
beauty
of
the
Lillies
,
or
as
the
Prophet
David
cals
it
,
the
beauty
of
holinesse
ariseth
from
the
Dew
of
the
morning
,
Psal.
110.3
.
He
is
the
ornament
,
the
attire
,
the
comelinesse
of
his
Spouse
.
For
his
people
to
forget
him
,
is
for
a
mayd
to
forget
her
ornaments
,
or
a
spouse
her
attire
,
Ier.
2.32
.
The
perfect
beauty
of
the
Church
,
is
that
comelinesse
of
his
which
he
communicates
unto
her
,
Ezek.
16.14
.
Of
our selves
we
are
wretched
,
miserable
,
poore
,
naked
,
;
our
gold
,
our
riches
,
our
white
rayment
,
we
must
buy
of
him
,
Revel
.
3.18
.
He
is
the
Lord
our
righteousnesse
,
whom
therefore
we
are
said
to
put
on
,
Rom.
1●
.
14
.
He
hath
made
us
Kings
and
Priests
unto
our
God
,
Rev.
5.10
.
and
being
such
,
he
hath
provided
beautifull
Robes
for
us
,
as
once
he
appointed
for
the
Priests
,
Exod.
28.2
.
Revel.
4.4.6.11.7.9
.
Vide
Gul.
Stuc.
Co●vival
.
lib.
2
cap.
26.
This
spirituall
beauty
of
holinesse
in
Christs
Church
,
is
sometimes
compared
to
the
marriage
ornaments
of
a
Queen
,
Psal.
45
14.
Revel.
18.7
,
8.21.2
.
Sometimes
to
the
choyce
flowers
of
a
garden
,
Roses
and
Lillies
,
Cant.
2.1.2
.
Sometimes
to
a
most
glorious
and
goodly
Structure
,
Et
quae
divisa
bea●os
.
Efficiunt
,
coll●cta
tenet
,
Clau.
Rev.
21.11.23
.
Sometimes
to
the
shining
forth
of
the
Moone
,
and
the
brightnesse
of
the
Sunne
,
Cant.
6.10
.
Revel.
12.1
.
All
the
united
excellences
of
the
creatures
are
too
low
to
adumbrate
and
figure
the
glories
of
the
Church
.
2.
The
root
and
stability
of
the
Church
is
in
and
from
him
;
he
is
the
root
of
David
,
Revel
.
5.5
.
Except
he
dwell
in
us
,
we
cannot
be
rooted
nor
grounded
,
Eph.
3.17
.
All
our
strength
and
sufficiency
is
from
him
,
Phil.
4.13
.
Eph.
6.10
.
1.
Pet.
5.10
.
The
graft
is
supported
by
another
root
,
and
not
by
its
owne
.
This
is
the
reason
of
the
stability
of
the
Church
,
because
it
is
founded
upon
a
Rock
,
Matth.
16.18
.
not
upon
Peter
,
[
](A57143-e58590-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Isid.
〈◊〉
lib.
1.
Epist●35
●35
.
Vt
ae●isic●r●tu●
Ecclesia
super
Petram
quis
sactus
est
Petra
Paulum
audi
dicentem
,
Petra
autem
erat
Christus
,
Aug.
in
Psal.
60.
Super
hanc
Petram
quam
confessu●
es
,
super
hanc
Petram
qu●m
cognovisti
dicens
,
Tu
es
,
Christus
Filius
Dei
vivi
,
aed
sicabo
Ecclesiam
meam
.
De
verbis
Dom.
Serm.
13
Quid
●st
super
hanc
Petram
?
Super
hanc
fidem
:
Super
id
quod
dict●m
est
,
Tu
es
Christus
fi●ius
Dei
.
Tract
.
10.
in
Epist.
1.
Ioann
.
Felix
fidei
petra
,
Petri
ore
o●sessa
tu
es
Christus
filius
Dei
.
Hilar.
de
●rin
.
l
b.
2.
Super
hanc
cons●ssio●is
Petram
Ecclesiae
aedificatio
est
.
lib.
6
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrisost.
in
loc.
vid.
Reynold
,
Conferrence
with
Hart.
cap.
2
divis
.
1.
Causaub
.
exercitat
.
ad
An●●l
Eccl●s
.
15.
c.
12
&
13.
Sixt.
Senen
.
l.
6
,
Annot.
68
69.
but
upon
him
whom
Peter
confessed
;
upon
the
Apostles
onely
Doctrinally
,
but
upon
Christ
personally
,
as
the
chiefe
corner
stone
,
elect
and
precious
,
in
whom
whosoever
beleeveth
shall
not
be
confounded
,
or
by
failing
in
his
confidence
,
be
any
wayes
disapointed
and
put
to
shame
,
Eph.
2.20
,
21.
1
Pet.
2.6
.
This
is
the
difference
between
[
](A57143-e58770-b)b
b
Istam
eratiam
non
habuit
homo
primus
qua
vellet
nunquam
esse
malus
;
sed
sane
habuit
in
qu●
s●
pe●manare
v●llet
nun●uam
malus
esset
.
Sed
deseruit
,
&
desertus
est●●●
Haec
prima
est
gratia
quae
data
est
primo
Adam
.
Sed
haec
potentior
est
in
secund.
Adam
.
Prima
sit
,
ut
habeat
Homo
justitiam
si
velit
.
Secunda
sit
etiam
ut
velit
,
&
tantum
vel●t
,
tantoque
ardore
diligat
,
ut
camis
voluntatem
●●n●raria
concupiscentem
voluntate
spiritus
vincat
,
&c.
Aug.
de
corrept
,
&
grat
.
cap.
11.
&
12.
the
righteousnesse
of
Creation
and
the
righteousnesse
of
Redemtpion
;
the
state
of
the
world
in
Adam
,
and
the
state
of
the
Church
in
Christ
.
Adam
had
his
righteousnesse
in
his
own
keeping
,
and
therefore
when
the
power
of
hell
set
upon
him
,
he
tell
from
his
stedfastnesse
;
there
was
no
promise
given
unto
him
that
the
gates
of
Hell
should
not
prevaile
against
him
,
being
of
an
earthly
constitution
he
had
corruptibility
,
mutability
,
infirmity
belonging
unto
him
out
of
the
principles
of
his
being
.
But
Christ
the
second
Adam
is
the
Lord
from
Heaven
,
over
whom
death
hath
no
claime
,
nor
power
;
and
the
righteousnesse
and
stability
of
the
Church
is
founded
and
hath
its
originall
in
him
.
The
powers
of
darknesse
must
be
able
to
evacuate
the
vertue
of
his
Sacrifice
,
to
stop
Gods
eares
unto
his
intercession
,
to
repell
and
keep
back
the
supplies
and
influences
of
his
spirit
,
to
keep
or
recover
profession
against
his
ejectment
;
in
one
word
to
kill
him
againe
,
and
to
thrust
him
away
from
the
right
hand
of
the
Majesty
on
high
,
before
ever
they
can
blow
downe
or
overturne
his
Church
.
As
Plato
compared
a
man
,
so
may
wee
the
Church
,
unto
a
tree
inverted
,
with
the
root
above
and
the
branches
below
.
And
the
root
of
this
tree
doth
not
only
serve
to
give
life
to
the
branches
while
they
abide
in
it
,
but
to
hold
them
fast
that
none
can
be
able
to
cut
them
off
,
Ioh.
10.28
,
29.
Sect.
12.
3
,
The
growth
and
spreading
abroad
the
branches
of
the
Church
,
is
from
him
whose
name
is
the
branch
,
Esay
11.1
.
Zach.
3.8
.
Unto
him
are
all
the
ends
of
the
Earth
given
for
a
possession
,
and
all
the
Kingdomes
of
the
world
are
to
be
the
Lords
,
and
his
Christs
.
In
regard
of
his
first
dispensation
towards
Israel
,
Gods
first
born
,
so
the
Land
of
Canaan
is
peculiarly
called
Immanuels
Land
,
Esay
8.8
.
But
in
regard
of
his
latter
dispensation
,
when
he
sent
the
rod
of
his
strength
out
of
Sion
,
and
went
forth
Conquering
and
to
conquer
,
and
gave
commission
to
preach
the
Gospell
unto
every
creature
;
So
the
whole
world
is
now
under
the
Gospell
become
Immanuels
Land
,
and
he
is
King
of
all
the
Earth
,
Psal.
47.7
.
King
of
Kings
and
Lord
of
Lords
,
Rev.
19.16
.
Gentiles
come
in
to
the
light
of
his
Church
,
and
Kings
to
the
brightnesse
of
her
rising
,
and
the
Nation
and
Kingdome
that
will
not
serve
her
shall
perish
,
&c.
Esay
60.3.12
.
Now
every
Countrey
is
Canaan
,
and
every
Christian
Church
the
Israel
of
God
,
and
every
regenerate
person
borne
in
Sion
,
and
every
spirituall
worshipper
the
Circumcision
;
now
Christ
is
crucified
in
Gala●ia
,
and
a
Passeover
eaten
in
Corinth
,
and
M●nna
fed
on
in
Pergamus
,
and
an
Altar
set
up
in
Egypt
,
and
Gentiles
Sacrificed
,
and
stones
made
children
unto
Abraham
,
and
Temples
unto
God
,
See
Ioh.
4.21
.
Mal.
1.11
.
Zeph.
2.11
.
Gal.
6.16
.
Esay
44.5
.
Esay
14.1
.
Zach.
8.23
.
Rom.
2.29
.
Psal.
87.4
,
5.
Phil.
3.3
.
Col.
2.11
.
Gal.
3.1
.
1
Cor.
5.7
,
8.
Revel.
2.17
.
Esay
19.19
,
21.23
.
Rom.
15.16
.
Luk.
3.8
.
Eph
2.11
.
In
Christs
former
dispensation
the
Church
was
only
Nationall
,
amongst
the
Iewes
,
but
in
his
latter
dispensation
,
it
is
Oecumenicall
,
and
universall
,
over
all
the
world
;
a
spreading
tree
,
under
the
shadow
of
the
branches
whereof
shall
dwell
the
foule
of
every
wing
,
Ezek.
17.23
.
4.
The
Graces
of
the
holy
spirit
wherewith
the
Church
is
annoynted
,
are
[
](A57143-e59500-b)*
*
Origo
fontium
&
fluminum
more
,
virtutum
&
scientiarum
Christus
.
Si
quis
callet
i●gento
,
si
quis
nitet
Eloquio
,
si
quis
moribus
placet
,
inde
est
,
Bernard
.
in
Cant.
Se●m
.
13.
from
him
.
He
is
the
Olive
tree
which
emptieth
the
golden
oyle
out
of
himselfe
,
Zach.
4.
●2
.
Of
his
fulnesse
we
all
receive
grace
for
grace
,
Ioh.
1.16
.
with
the
same
spirit
are
we
anoynted
,
animated
by
the
same
life
,
regenerated
to
the
same
nature
,
renewed
unto
the
same
image
,
reserved
unto
the
same
inheritance
,
dignified
in
some
respect
with
the
same
Offices
,
made
Priests
to
offer
spirituall
Sacrifices
,
and
Kings
to
subdue
spirituall
enemies
,
and
Prophets
to
receive
teaching
from
God
,
and
to
have
a
duplicate
of
his
law
written
in
our
hearts
,
2
Cor.
1.21
.
Ioh.
14.19
.
1
Cor.
15.48
,
49.
Rom.
8.17
.
1
Pet.
2
5.
Rev●l
.
1.6
.
Ioh.
6.45
.
Ier.
31.33
.
5.
The
sweet
perfume
and
scent
or
smell
of
Lebanon
,
which
ariseth
out
of
holy
duties
,
the
grace
which
droppeth
from
the
lips
of
his
people
,
the
spirituall
incense
which
ariseth
out
of
their
prayers
,
the
sweet
savour
of
the
Gospell
which
spreadeth
it selfe
abroad
in
the
ministry
of
his
word
,
and
in
the
lives
of
his
servants
,
they
have
all
their
original
in
him
,
and
from
his
heavenly
dew
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chrysost.
Serm.
27.
in
Gen.
vid.
Lud.
Capell
.
Spi.
cileg
.
pag.
97
,
98.
Weemse
exercit
.
C●rem
.
lib.
1.
p.
62
,
63.
Of
our selves
,
without
him
,
as
we
are
altogether
stinking
and
unclean
,
Psal.
14
3.
Prov.
13.5
.
so
we
defile
every
holy
thing
which
we
meddle
with
,
Hag.
2
▪
13
,
14.
Prov.
28.9
.
Esay
1.11.15
.
insomuch
that
God
is
said
,
as
it
were
,
to
stop
his
nose
that
he
may
not
smell
them
,
Amos
5.21
.
they
are
all
of
them
as
they
come
from
us
,
gall
and
wormwood
,
and
bitter
clusters
,
Deut.
29.18.32
,
32.
But
when
the
spirit
of
Christ
bloweth
upon
us
,
and
his
grace
is
poured
into
our
hearts
and
lips
,
then
the
spices
flow
out
,
Cant.
4.16
.
Then
prayer
goes
up
like
incense
and
sweet
odours
,
Revel
.
5.8
.
then
instead
of
corrupt
,
rotten
,
contagious
communication
,
our
discourses
tend
to
edifying
,
and
minister
grace
to
the
hearers
,
Eph.
4.29
.
then
the
Savour
of
the
knowledge
of
Christ
,
manifested
it selfe
in
the
mouthes
and
lives
of
his
servants
in
every
place
where
they
come
,
2
Cor.
12.4
.
6.
The
shadow
and
refreshment
,
§.
14.
the
refuge
and
shelter
of
the
Church
against
storme
and
tempest
,
against
raine
and
heat
,
against
all
trouble
and
persecution
,
is
from
him
alone
.
He
is
the
onely
defence
and
covering
that
is
over
the
Assemblies
and
glory
of
Sion
,
Esay
.
4.5
.
The
name
of
the
Lord
is
a
strong
Tower
,
unto
which
the
righteous
flye
and
are
safe
,
Prov.
18.10
.
So
the
Lord
promiseth
when
his
people
should
be
exiles
from
his
Temple
,
and
scattered
out
of
their
own
land
,
that
hee
would
himselfe
bee
a
little
Sanctuary
unto
them
in
the
Countreys
where
they
should
come
,
De
Domo
sua
nemo
extrahi
debat
aut
in
jus
vocari
,
quia
domus
●utssimum
cuique
R●fugium
atque
receptaculum
.
De
in
jus
vocando
.
P.
leg
.
18.
&
.
21.
Ezek.
11.16
.
He
is
a
dwelling
place
unto
his
Church
in
all
conditions
,
Psal.
90.1.91.1
,
2
,
a
strength
to
the
needy
,
a
refuge
from
the
storme
,
a
shaddow
from
the
heat
,
an
hiding
place
from
the
winde
,
a
covert
from
the
Tempest
,
a
Chamber
wherein
to
retire
when
indignation
is
kindled
,
Esay
25.4.26.20.32.2
.
Every
History
of
Gods
power
,
every
Promise
of
his
love
,
every
Observation
and
experience
of
his
providence
,
every
comfort
in
his
word
,
the
knowledge
which
we
have
of
his
name
by
faith
,
and
the
knowledge
which
we
have
of
it
by
experience
,
are
so
many
arguments
to
trust
in
him
,
and
so
many
hiding
places
to
flie
unto
him
,
against
any
trouble
.
What
time
I
am
affraid
I
will
trust
in
thee
,
.
Psa.
56.3
.
Why
art
thou
cast
down
O
my
soule
?
still
trust
in
God
,
Psal.
42.5
,
11.
He
hath
delivered
,
he
doth
deliver
,
he
will
deliver
,
2
Cor.
1.10
.
Many
times
the
children
of
God
are
reduced
to
such
extremities
,
that
they
have
nothing
to
encourage
themselves
withall
but
their
interest
in
him
;
nothing
to
flye
unto
for
hope
but
his
Great
name
made
known
unto
them
by
faith
in
his
promises
,
and
by
experience
of
his
goodnesse
,
power
and
providence
.
This
was
Davids
case
at
Ziklag
,
1
Sam.
30.6
.
and
Israels
at
the
red
Sea
,
Exod.
14.10
,
13.
and
Ionahs
in
the
belly
of
the
fish
,
Ion.
2.4
,
7.
and
Pauls
in
the
shipwrack
,
Acts
27.20
,
25.
God
is
never
so
much
glorified
by
the
faith
of
his
servants
,
as
when
they
can
hold
up
their
trust
in
him
against
sight
,
and
sence
;
and
when
reason
saith
thou
art
undone
,
for
all
help
sailes
thee
,
can
answer
in
faith
,
I
am
not
undone
,
for
he
said
,
I
will
never
faile
thee
nor
forsake
thee
.
7.
The
power
which
the
Church
hath
to
rise
up
above
her
pressures
,
to
outgrow
her
troubles
,
to
revive
after
lopping
,
and
harrowing
,
to
make
use
of
[
](A57143-e60630-b)a
a
Medicamenta
quaedam
prius
affligunt
ut
sanent
,
&
ipsa
collyria
nisi
s●nsum
videndi
priùs
claudant
,
prodesse
non
possunt
.
Aug
▪
qu.
in
Matth.
qu.
14.
Quo
terreri
deberet
,
illo
ipso
recreatur
—
contumeliam
tenet
curationis
pignus
,
&c
▪
Scult.
cap.
42.
Observat.
in
Matth.
de
mullere
Syrophae●issa
.
Plures
efficim●a
quotīes
metimu●
,
Tertul.
Apol.
cap.
ult.
affliction
as
a
meanes
to
flourish
againe
,
all
this
is
from
him
.
That
in
trouble
we
are
not
overwhelmed
,
but
can
say
with
the
Apostle
,
As
[
](A57143-e60680-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
Chrys.
de
Tribus
put●is
,
Ser
2.
in
Psal.
50.
dying
,
and
behold
we
live
;
as
chastened
,
and
not
killed
;
as
sorrowfull
,
yet
alwayes
rejoycing
;
as
poore
,
yet
making
many
rich
;
as
having
nothing
,
and
yet
possessing
all
things
,
like
the
corne
wich
dies
and
is
quickned
againe
,
like
the
vine
that
is
lopped
and
spreads
againe
,
all
this
is
from
him
who
is
the
Resurrection
and
the
life
,
Ioh.
11.25
.
who
was
that
grain
of
wheat
which
dying
,
and
being
cast
into
the
ground
,
did
bring
forth
much
fruit
,
Ioh.
12.24
.
the
branch
which
grew
out
of
the
rootes
of
Iesse
,
when
that
goodly
family
was
sunk
so
low
as
from
David
the
King
,
unto
Ioseph
the
Carpenter
.
Lastly
,
§
14.
as
God
is
the
Author
of
all
these
blessings
unto
his
people
,
so
when
he
bestowes
them
he
doth
it
in
perfection
;
the
fruits
which
this
dew
produceth
,
are
the
fruits
of
Lebanon
,
the
choycest
and
most
excellent
of
any
another
.
If
hee
plant
a
Vineyard
,
it
shall
be
in
a
very
fruitfull
hill
,
and
with
the
choycest
plants
,
Esay
5.1
,
2.
a
noble
Vine
,
a
right
seed
,
Ier.
2.21
.
When
in
any
kinde
of
straights
wee
haue
recourse
to
the
Creature
for
supply
,
either
wee
find
it
like
our
Saviours
figg-tree
,
without
fruit
,
or
like
our
Prophets
vine
,
as
good
as
empty
,
the
fruits
thereof
not
worth
the
gathering
,
Hos.
10.1
.
Grapes
of
gall
and
bitter
clusters
;
full
of
vanity
,
windinesse
,
vexation
,
disappointment
;
friends
faile
either
in
their
love
,
or
in
their
power
;
people
cry
Hosanna
to
day
and
Crucifige
to
morrow
.
Men
of
low
degree
are
vanity
,
and
men
of
high
degree
a
lie
.
Counsels
clash
,
or
are
puzzled
with
intricacies
,
and
unhappy
obstacles
,
like
the
wheels
in
Ezekiels
Vision
,
that
seeme
hampered
in
one
another
.
Armies
like
Ruben
,
unstable
as
waters
,
that
flow
now
,
and
anon
ebbe
,
and
sinke
away
again
.
Treasures
like
the
Mountaines
out
of
which
they
were
first
digged
,
barren
,
and
fruitlesse
,
better
fuell
to
feed
our
sinnes
,
then
water
to
quench
our
flames
;
matter
of
prey
to
the
wicked
,
more
then
of
help
to
the
miserable
.
In
one
word
,
take
any
creature-helps
in
the
world
,
and
there
will
bee
something
,
nay
very
much
of
defect
in
them
.
All
being
,
but
by
Gods
,
is
mixed
with
not-being
;
and
as
every
man
,
so
every
creature
else
which
is
nothing
but
creature
,
is
a
Lier
,
like
Iobs
brook
,
or
friends
which
he
compareth
thereunto
,
that
vanisheth
into
nothing
when
there
is
most
need
of
it
,
Iob.
6.17
,
21.
A
Lier
,
either
by
way
of
perfidiousnesse
,
which
promiseth
and
then
deceives
;
or
by
way
of
impotency
,
which
undertaketh
and
then
miscarries
.
But
when
ever
God
promiseth
and
undertaketh
to
blesse
any
man
or
any
people
,
he
carrieth
on
his
work
to
perfection
;
his
blessings
are
all
milk
and
honey
,
dew
and
fatnesse
,
wine
and
oyle
,
the
fruits
of
Lebanon
,
full
of
sweetnesse
and
maturity
:
He
perfits
that
which
he
begins
concerning
his
servants
,
Psal.
138.8
.
Phil
▪
1.6
.
There
doth
not
one
thing
faile
of
all
the
good
he
speakes
concerning
his
people
,
they
all
come
to
passe
and
not
one
faileth
,
Iosh.
23.14
.
The
riches
which
are
gotten
by
humane
lusts
and
sinfull
resolutions
,
doe
come
along
with
many
and
piercing
sorrowes
,
1
Tim.
6.10
.
but
when
God
blesseth
a
man
with
riches
,
he
takes
away
all
the
sorrow
from
it
,
Prov.
10.22
The
gifts
of
God
are
all
of
them
like
his
works
,
very
good
,
Gen.
1.31
.
and
bring
after
a
Sabbath
,
a
rest
,
and
peace
into
the
soule
with
them
.
Thirdly
,
§.
15.
We
should
from
hence
learne
to
shew
forth
the
fruits
of
this
heavenly
dew
,
in
those
severall
expressions
which
the
Prophet
her
useth
,
drawn
from
the
consideration
of
a
garden
,
forrest
,
fruitfull
field
,
heavenly
Paradise
,
which
is
a
similitude
frequently
used
by
the
holy
spirit
,
to
note
the
beauty
,
sweetnesse
,
fruit
,
comfort
,
shelter
,
protection
,
which
the
Church
of
Christ
affordeth
to
the
members
of
it
,
Esay
35.1
,
2.58
,
11.
Cant.
4.12
,
6.16
,
●
.
as
on
the
other
side
the
wicked
are
compared
unto
a
dry
desert
,
and
barren
wildernesse
,
Esay
35.6
,
7.41.18
.
Ier.
17.6
.
For
these
things
as
they
are
promises
in
regard
of
God
,
and
so
matter
of
comfort
,
so
are
they
duties
in
regard
of
us
,
and
so
matter
of
obedience
.
First
,
He
promiseth
,
Tantum
est
storis
Lillii
dignitas
ut
H●merus
omnes
flores
v●caverit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iul.
Pallux
.
vid.
Plin.
lib.
21.
chap.
1.
that
his
people
shall
grow
as
the
Lillie
,
which
is
the
most
beautifull
of
all
flowers
,
Mat.
6.28
,
29.
That
they
shall
be
gloriously
cloathed
like
a
Kings
daughter
,
with
the
garments
of
praise
,
and
the
spirt
of
holinesse
,
Esay
62.3
.
set
forth
by
various
metaphors
of
broidred
work
,
and
fine
linnen
,
and
silk
,
and
ornaments
,
and
bracelets
,
and
chaines
,
and
jewels
,
and
crownes
,
Ezek.
16.8
,
13.
And
as
it
is
his
promise
,
so
it
ought
to
be
our
duty
and
endeavour
to
adorn
the
Gospel
of
Christ
,
to
be
in
his
garden
as
a
Lilly
,
and
not
as
a
Nettle
or
bramble
;
to
walk
as
becometh
godlinesse
;
to
let
our
light
shine
before
men
,
that
they
may
be
wonne
to
admire
the
amiablenesse
of
the
Lords
Tabernacle
,
and
glorifie
God
in
the
houre
of
their
visitation
;
to
be
as
lights
in
the
midst
of
a
crooked
generation
,
Phil.
2.15
.
or
as
Lillies
amongst
briars
,
Cant.
2.2
.
to
make
it
appeare
that
spirituall
wisedome
causeth
the
face
to
shine
,
Eccles.
8.1
.
That
holinesse
is
indeed
a
most
beautifull
thing
,
which
commendeth
us
to
the
eyes
of
God
and
Angels
;
a
robe
worne
by
Christ
the
King
of
Saints
,
and
by
which
we
are
made
like
unto
him
who
is
the
fairest
of
ten
thousand
and
altogether
lovely
;
wee
should
take
heed
of
any
thing
whereby
our
holy
profession
may
bee
blemished
,
and
the
name
of
God
defiled
by
our
meanes
:
of
such
Levity
,
as
is
inconsistent
with
the
Majesty
of
holinesse
;
of
such
morosity
as
is
inconsistent
with
the
meeknesse
of
holinesse
;
of
such
drooping
as
is
inconsistent
with
the
joy
of
holinesse
;
of
such
stiffenesse
and
sowrenesse
as
is
inconsistent
with
the
lenity
of
holinesse
.
In
one
word
,
we
should
labour
by
the
innocency
,
purity
,
elegancy
,
fragrancy
,
fruitfulnesse
;
by
the
winning
ingenuity
,
the
milde
and
humble
condescension
,
the
prudent
insinuation
,
the
meek
,
quiet
and
gracefull
managaing
of
an
holy
life
,
to
shew
forth
the
praises
of
him
that
hath
called
us
,
and
to
put
to
silence
the
ignorance
of
foolish
men
,
who
like
Black-Moores
despise
beauty
,
like
dogs
bark
at
the
shining
of
the
Moone
,
and
speak
evill
of
the
things
they
know
not
.
§.
16.
Secondly
,
He
promiseth
that
his
Church
should
cast
forth
her
roots
as
Lebanon
:
Though
she
should
have
the
beauty
of
the
Lilly
,
yet
she
should
be
freed
from
the
infirmity
of
it
,
an
aptnesse
to
fade
and
wither
,
beautifull
to
day
,
and
to
morrow
cast
into
the
Oven
.
Plin.
lib
16.
cap.
40.
Theoph●ast
.
Hist.
Plant.
l.
3.
But
she
should
have
stability
like
the
Cedar
,
which
is
one
of
the
strongest
of
trees
,
and
least
subject
to
put
refaction
,
and
therefore
the
Church
is
compared
to
it
,
Ezek.
17.22
,
23.
and
the
Temple
is
said
to
be
built
of
it
,
1
King
.
6.15
,
16.
To
signifie
the
strength
and
duration
of
the
Church
,
against
which
the
gates
of
Hell
should
not
prevaile
:
(
And
we
may
by
the
way
observe
,
that
most
of
the
things
here
mentioned
by
our
Prophet
,
are
also
noted
to
have
been
in
the
Temple
,
or
in
the
services
thereof
;
Lillies
,
1
Kings
7.19
,
22
,
26.
Olive
trees
,
1
King
.
6.23
,
32
,
33.
Spices
for
incense
,
Weat
and
Oyle
for
meat
Offerings
,
Wine
for
drink
Offerings
.
)
God
furnisheth
his
people
with
these
blessings
which
may
bee
most
properly
dedicated
unto
him
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hom.
Iliad
.
●
.
Spolia
in
Templis
suspendere
antiqui
moris
erat
.
Cic
de
.
nat.
deor
.
lib.
2.
Liv.
lib.
10.
Virgil
.
Aenead
.
7.
Teaching
us
as
often
as
we
receive
any
gifts
from
God
,
presently
to
inquire
what
relation
they
have
to
his
Temple
,
how
his
name
may
be
honoured
,
how
his
Church
may
be
served
,
how
his
Gospel
may
be
furthered
,
how
his
people
may
be
edified
and
comforted
by
them
,
how
all
our
enjoyments
may
be
divided
as
spoiles
unto
Christ
.
The
power
of
great
men
,
Esay
60.3
.
the
swords
of
mighty
men
,
1
Sam.
18.17.25.28
.
Iudg.
7.
●8
.
the
wisedome
of
learned
men
,
1
King
.
3.9.28
.
the
cunning
of
Craftsmen
,
Exod.
28.3.31.6
.
the
wealth
of
rich
men
,
Esay
23.18
.
Prov.
3.9
.
Psal.
45.12
.
Esay
.
60.69
.
1
Tim.
6.17
,
18
,
19.
Abraham
gave
of
the
spoiles
to
Melchisedec
,
Heb.
7.4
.
and
Israel
of
all
their
wealth
to
the
Tabernacle
,
Exod.
35.21
.
and
David
and
his
people
of
their
Treasure
to
the
Temple
,
1
Chron.
29.2
.
And
as
it
is
his
promise
,
That
the
Church
should
thus
take
root
,
2
King
.
19.30
.
Ier.
17.8
.
So
wee
should
account
it
our
duty
,
to
be
firme
,
stable
,
constant
unmovable
in
the
Truth
,
and
in
the
work
of
the
Lord
,
as
an
house
built
upon
a
rock
.
To
stand
fast
and
be
rooted
in
the
truth
,
that
wee
may
hold
the
profession
thereof
without
wavering
,
not
being
carried
about
with
every
winde
of
doctrine
,
but
knowing
whom
and
what
we
have
believed
,
1
Cor.
16.13
.
Eph.
4.14
.
Col.
2.7
.
Heb.
10.23
.
to
stand
fast
and
be
rooted
in
the
Love
of
God
,
that
we
may
be
strengthned
with
might
in
his
service
,
and
may
with
purpose
of
heart
cleave
unto
him
,
being
established
by
his
grace
,
Eph.
3.17
.
Col.
1.11
.
Heb.
12.28.13
,
9.
[
](A57143-e62530-b)*
*
P.
de
Adquirendo
rerum
●ominio
l.
7.
§
13.
&
Arborum
fu●●im
caesarum
,
l
3.
§
3.
Cod.
de
R●●
vindicatione
,
l.
11.
In
the
Civill
Law
,
till
a
tree
hath
taken
root
,
it
doth
not
belong
to
the
soile
on
which
it
is
planted
.
It
is
not
enough
to
be
in
the
Church
,
except
like
the
Cedar
of
Lebanon
,
we
cast
forth
our
roots
,
and
are
so
planted
that
we
flourish
in
the
Courts
of
our
God
,
and
bring
fruit
in
our
old
age
,
Psal.
92.12
,
13
,
14.
Thirdly
,
He
promised
that
the
Church
should
spread
forth
her
branches
,
§.
17.
and
fill
the
earth
,
and
grow
into
a
great
compasse
and
extent
,
and
should
send
forth
her
boughs
unto
the
Sea
and
her
branches
unto
the
River
,
Psa.
80.9
,
10
,
11.
Dan.
2.35
.
That
his
Church
should
be
a
universall
Church
over
the
whole
world
;
that
as
the
whole
world
in
regard
of
sinne
lieth
in
mischiefe
,
1
Ioh
,
5.19
.
so
the
whole
world
should
have
Christ
for
its
propitiation
,
through
faith
,
1
Ioh.
2.2
.
Totus
in
maligno
propter
zizania
,
A●g
.
Epist.
48.
Christus
propitiatio
propter
Triticum
.
By
one
spirit
we
All
are
baptised
into
one
Body
,
1
Cor.
12.13
.
and
that
one
Body
made
up
of
all
the
Churches
of
the
Saints
,
1
Cor.
14.33
.
even
of
all
Nations
,
kindreds
,
people
,
tongues
,
Revel.
7.9
.
no
difference
of
persons
,
neither
Greek
nor
Iew
,
neither
Circumcision
,
nor
Vncircumcision
,
Barbarian
,
Scythian
,
bond
nor
free
:
but
Christ
All
,
and
in
All
,
Col.
3.11
.
no
difference
of
places
:
All
that
in
every
place
call
upon
the
name
of
Lord
Jesus
both
theirs
and
ours
,
1
Cor.
1.2
.
no
difference
of
Times
,
Christ
yesterday
,
and
to
day
,
and
the
same
for
ever
,
Heb.
13.8
.
And
as
this
is
his
promise
,
so
we
should
endeavour
:
1.
To
grow
our selves
in
knowledge
and
grace
,
to
let
our
profiting
appeare
unto
all
men
,
to
abound
in
the
work
of
the
Lord
,
to
let
our
graces
from
the
heart
,
like
leven
from
the
middle
of
the
lump
,
spred
abroad
,
and
finde
their
way
to
all
the
parts
and
powers
of
soule
and
body
,
that
the
whole
man
may
be
filled
with
the
fulnesse
of
God
,
and
grow
up
unto
the
measure
of
the
stature
of
the
fulnesse
of
Christ
,
Eph.
4.13.15
,
16.
Phil.
3.12
,
13.
2
Pet.
3.18
.
Heb.
6.1
.
2.
To
labour
and
endeavour
the
growth
and
progresse
of
the
Gospell
in
others
.
This
is
the
nature
of
grace
,
to
manifest
it selfe
,
and
by
that
meanes
to
allure
and
gather
others
to
its
own
quality
.
It
is
set
forth
in
Scripture
by
the
names
of
light
which
shines
abroad
,
of
oyntment
and
perfume
which
cannot
be
hid
,
of
leaven
,
and
salt
,
which
deriveth
its
own
nature
and
rellish
upon
a
whole
lump
.
Therefore
the
holy
Ghost
was
given
in
Tongues
,
fiery
tongues
,
and
a
rushing
winde
,
all
which
have
a
quality
of
selfe-manifestation
,
and
notifying
themselves
unto
others
.
There
is
an
excellent
place
to
this
purpose
in
the
Apostle
,
Eph.
4.15
,
16.
But
speaking
the
truth
in
love
,
may
grow
up
into
him
in
all
things
which
is
the
Head
,
even
Christ
.
From
whom
the
whole
Body
fitly
joyned
together
and
compacted
by
that
which
every
joynt
supplyeth
,
according
to
the
effectuall
working
in
the
measure
of
every
part
,
maketh
encrease
of
the
Body
unto
the
edifiing
of
it selfe
in
love
:
Where
the
Apostle
sheweth
the
manner
of
spirituall
increase
in
the
mysticall
Body
of
Christ
by
the
proportion
of
the
growth
of
members
in
the
naturall
Body
.
And
first
,
there
must
be
a
fellowship
between
the
Head
and
Members
,
which
in
the
mysticall
Body
is
here
twofold
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Growing
into
him
,
and
receiving
from
him
.
Looking
in
this
work
of
growth
,
upon
Christ
;
first
,
as
the
end
of
that
growth
unto
which
it
drives
;
secondly
,
as
the
fountaine
from
whence
it
proceeds
.
That
by
growing
we
may
have
a
more
intimate
and
strong
communion
with
him
;
by
that
vertue
which
we
receive
from
him
.
So
here
are
two
necessarie
requisites
unto
this
duty
of
endeavouring
the
encrease
of
the
Body
;
to
have
Christ
for
our
end
unto
which
wee
work
,
and
for
our
fountaine
out
of
which
we
derive
our
ability
of
working
.
Every
true
member
of
Christ
is
intent
and
vigilent
upon
the
interest
and
honour
of
Christ
,
and
it
belongs
unto
the
honour
of
Christ
to
have
a
perfect
body
.
Vid.
C●meron
.
de
Eccles.
p.
84.85
,
86.
The
Church
is
hi●
fulnesse
;
he
esteemes
himselfe
maimed
and
incomplete
,
if
that
should
be
finally
deficient
in
any
thing
requisite
to
the
integrall
perfection
of
it
;
and
hence
it
is
that
every
true
Christian
puts
forth
the
uttermost
of
his
endeavours
in
his
place
to
carry
on
the
encrease
of
his
Masters
Body
:
As
every
true-hearted
Souldier
that
loves
his
Generall
,
is
exceeding
desirous
and
to
his
power
endeavours
that
every
company
and
Regiment
under
his
Generalls
command
may
bee
in
all
the
offices
and
members
of
it
compleat
.
Againe
,
every
member
of
Christ
being
unto
him
united
,
doth
from
him
receive
of
his
fulnesse
grace
for
grace
,
and
so
worketh
unto
the
same
ends
as
the
head
doth
:
And
as
the
water
which
first
riseth
out
of
the
fountaine
,
doth
not
stand
still
there
where
it
began
,
but
goeth
forward
till
it
grow
into
a
great
River
;
so
those
who
are
joyned
unto
Christ
as
a
Fountaine
,
doe
by
reason
of
that
vitall
Communion
which
they
have
with
the
Fountain
,
carry
on
the
growth
of
the
whole
Body
;
and
the
more
vigorous
the
life
of
Christ
is
in
any
part
,
the
more
actively
doth
that
part
work
towards
the
edification
of
the
whole
.
2.
Here
is
further
required
a
fellowship
and
mutuall
Communion
of
the
members
of
the
Body
within
and
amongst
themselves
:
§.
18.
unto
which
is
first
presupposed
the
Organicall
and
harmonious
Constitution
and
compacture
of
the
Body
into
one
,
out
of
which
ariseth
the
forme
and
beauty
,
the
strength
and
firmnesse
,
the
order
and
fitnesse
that
is
in
it
unto
those
works
that
are
proper
to
it
,
intimated
in
those
two
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fitly
joyned
together
and
compacted
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Greg.
Nazian.
Orat.
1.
It
is
a
metaphor
drawn
from
Carpenters
and
other
Artificers
,
who
by
severall
joynts
do
so
coaptate
and
fit
the
parts
of
their
work
unto
one
another
,
Nulla
multitudinis
potentia
nisi
consentientis
,
id
est
,
unum
sentientis
,
Aug.
de
ve●a
Relig.
cap.
25.
that
being
put
together
and
fastned
,
there
may
one
whole
structure
or
body
grow
out
of
them
;
&
in
that
body
this
accurate
fitnesse
&
intimatenesse
of
the
parts
with
one
another
,
produceth
an
excellent
strength
,
a
beautifull
order
,
and
a
readie
serviceablenesse
of
each
part
to
the
other
,
&
of
all
to
the
whole
.
So
Ierusalem
is
said
to
be
a
City
compacted
within
it self
,
Psa.
122.3
.
as
the
Ark
(
a
Type
of
the
Church
)
had
the
ribs
and
planks
,
and
parts
thereof
so
closely
fastned
into
one
another
,
that
no
water
might
get
in
to
drown
it
:
And
in
the
Tabernacle
all
the
Curtains
thereof
were
to
be
coupled
together
into
one
another
,
Exod.
26.3
.
Christ
is
all
for
unitie
,
and
joyning
things
into
one
,
Two
natures
united
in
one
person
,
two
parties
reconciled
by
one
Mediat●r
,
Two
people
concorporated
into
one
Church
,
one
family
,
one
father
,
one
seed
,
one
head
,
one
faith
,
one
hope
,
one
love
,
one
worship
,
one
body
,
one
spirit
,
one
end
and
common
salvation
.
Christ
is
not
,
loves
not
,
to
be
divided
:
This
is
a
fundamentall
requisite
unto
the
growth
of
the
Body
,
Possessionem
Bonita●is
tantò
latius
quantò
concordiùs
individua
sociorū
p●ssidet
charitas
.
—
Et
tanto
eam
reperiet
ampliorē
,
quanto
amplius
ibi
potuerit
amare
consertem
,
Aug.
de
Civ
.
Dei
.
l.
15.
c.
5.
the
preservation
of
its
unity
.
The
building
must
be
fitly
framed
together
,
if
you
would
have
it
grow
into
an
holy
Temple
to
the
Lord
,
Eph.
2.21
.
Col.
2.19
.
when
there
was
most
unity
,
there
was
greatest
increase
in
the
Church
;
when
they
were
All
of
one
accord
,
of
one
heart
,
and
one
soule
,
then
the
Lord
added
to
the
Church
daily
such
as
should
be
saved
,
Act.
2.46
,
47.
They
that
cause
divisions
and
dissentions
,
doe
not
serve
the
Lord
Iesus
,
and
therefore
they
cannot
but
hinder
the
progresse
of
his
Gospel
,
Rom.
16.17
,
18.
As
in
the
naturall
,
so
in
the
mysticall
body
,
solutio
continui
tendeth
to
the
paining
and
grieving
of
that
spirit
by
which
the
Body
lives
,
Eph.
4.30
,
31.
and
by
consequence
hinders
the
growth
of
it
.
Our
growth
is
by
the
Apostle
distributed
into
growth
in
knowledge
,
and
growth
in
grace
,
2
Pet.
3.18
.
and
divisions
in
the
Church
are
of
themselves
great
hinderances
unto
both
these
;
unto
knowledge
,
because
the
most
usuall
breaches
in
the
Church
arise
out
of
diversities
of
opinion
publickly
asserted
and
insisted
on
by
the
authors
and
followers
of
them
.
And
though
accidentally
,
where
truth
is
embraced
,
it
is
held
with
more
care
,
and
searched
into
with
more
accuratenesse
,
because
of
the
errors
that
oppose
it
(
as
the
fire
is
hottest
in
the
coldest
weather
;
)
yet
corrupt
doctrine
being
of
the
nature
of
a
weed
,
or
canker
,
to
spread
,
and
eat
further
and
further
,
it
must
needs
consequently
hinder
the
spreading
,
and
in
that
kinde
,
the
growth
of
knowledge
.
Nor
doth
it
lesse
hinder
the
growth
of
grace
;
for
while
the
people
of
God
are
all
of
one
heart
and
of
one
way
,
then
all
their
Communion
runnes
into
this
one
designe
of
mutually
edifying
,
comforting
,
supporting
,
encouraging
one
another
in
their
holy
faith
;
but
when
they
are
divided
and
broken
into
faction
by
different
judgements
,
if
there
be
not
a
greater
abundance
of
humility
,
and
spirituall
wisedome
,
the
spirits
of
men
runne
out
into
heates
and
passions
,
and
into
perverse
disputes
,
and
meer
notinall
contentions
,
which
have
ever
beene
diminutions
unto
the
power
of
godlinesse
,
1
Cor.
3.3
,
4.
When
there
are
schismes
in
the
body
,
the
members
will
not
have
care
one
of
another
,
1
Cor.
12.25
.
Greatly
therefore
even
for
this
one
cause
are
the
sad
and
dangerous
divisions
of
these
times
to
be
lamented
,
Non
tulit
Caelius
ass●nti●n●●m
sed
exclamavit
,
Dic
aliquid
contra
ut
Duo
simus
,
Senec.
de
Ira
3.
lib.
c.
8.
when
men
make
use
of
civill
troubles
,
to
disturbe
,
yea
,
to
teare
asunder
the
unity
of
the
Church
,
when
they
set
up
as
in
the
times
of
the
Donatists
,
Altar
against
Altar
,
and
church
against
Church
,
and
make
secessions
from
the
common
body
,
and
then
one
from
another
,
to
the
infinite
content
and
advantage
of
the
common
Enemies
of
our
Religion
,
and
hazard
of
it
.
It
were
a
blessed
thing
if
wee
were
in
a
condition
capable
of
the
Apostles
exhortation
,
To
speake
all
the
same
thing
,
to
be
perfectly
joyned
in
the
same
minde
and
in
the
sam●
judgement
,
to
be
of
one
minde
,
and
to
live
in
peace
,
1
Cor.
1.10
.
2
Cor.
13.11
.
But
if
that
cannot
be
attained
unto
,
let
us
yet
all
learn
the
Apostles
other
lesson
,
Vnitas
interior
&
unanimitas
ipsam
cuoque
multiplicitatem
colligat
&
constringit
charitatis
glutino
,
&
vinculo
pacis
,
Barnard
.
in
Septuagesima
Serm.
2.
wherein
wee
are
otherwise
minded
,
to
depend
upon
God
for
revealing
his
will
unto
us
,
and
whereunio
we
have
attained
to
walke
by
the
same
rule
,
to
minde
the
same
thing
,
to
remember
that
every
difference
in
opinion
doth
not
,
ought
not
to
dissipate
or
dissolve
the
unity
of
Gods
church
.
Even
in
Corinth
where
the
people
were
divided
into
severall
parties
yet
they
continued
one
Church
,
1
Cor.
11.18
.
The
body
thus
constituted
,
and
compacted
for
the
increase
thereof
.
§.
19.
1.
Here
are
members
severally
distinct
from
one
another
;
some
principall
,
others
ministeriall
,
all
concurring
differently
unto
service
of
the
whole
.
If
the
heart
should
bee
in
the
head
,
or
the
liver
in
the
shoulder
,
if
there
should
be
any
unnaturall
dislocation
of
the
vitall
or
nutritive
parts
,
the
body
could
not
grow
,
but
perish
.
The
way
for
the
church
to
prosper
&
florish
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c
Plutarch
.
de
Tranquillit
.
is
for
every
member
to
keep
in
his
own
rank
and
order
,
to
remember
his
own
measure
,
to
act
in
his
owne
sphere
,
to
manage
his
particular
condition
and
relations
with
spirituall
wisedome
and
humility
;
the
eye
to
doe
the
work
of
an
eye
,
the
hand
of
an
hand
.
Say
not
as
Absolom
,
If
I
were
a
Iudge
,
I
would
doe
Iustice
,
2
Sam.
15.4
.
But
consider
what
state
God
hath
set
thee
in
,
and
in
that
walke
with
God
,
&
adorn
the
profession
of
the
Gospel
,
Rom.
12.3
.
1
Cor.
12.8.11.29
,
30.
2
Cor.
10.13
,
14.
Eph.
4.7
.
Remember
Vzzah
,
Vt
Ilus
Palladium
ex
incendio
eripiens
dum
a●
deret
Templum
Minervae
,
lumi
nibus
privatus
est
,
Plutarch
.
Paralel
.
it
was
a
good
work
he
did
,
but
because
he
did
it
out
of
order
having
no
call
,
God
smote
him
for
his
error
,
2
Sam.
6.6
,
7.
There
are
excellent
works
which
being
done
without
the
call
of
God
,
doe
not
edifie
but
disturbe
the
body
,
Rom.
10.15
.
Heb.
5.4
.
every
man
must
walk
in
the
church
as
God
hath
distributed
and
called
,
and
every
man
must
in
the
calling
wherein
he
was
called
,
abide
with
God
,
1
Cor.
7.17
,
20
,
24.
2.
Here
are
joynts
and
ligaments
so
fastning
these
members
together
that
each
one
may
be
serviceable
to
the
increase
of
the
whole
,
1
Col.
2.19
.
There
are
bands
which
joyne
the
body
to
the
head
,
without
which
it
can
neither
grow
nor
live
,
namely
,
the
Spirit
of
Christ
,
and
faith
in
him
,
1
Cor.
6.17
.
Rom.
8.9
.
Eph
,
3.17
.
and
there
are
Bands
which
joyne
the
parts
of
the
Body
unto
one
another
;
as
namely
,
the
same
holy
Spirit
,
1
Cor.
12.13
.
which
Spirit
of
grace
stirreth
up
every
member
to
seek
the
growth
and
benefit
of
the
whole
,
1
Cor.
12.25
,
26.
The
same
sincere
love
and
truth
which
each
member
beareth
unto
all
the
rest
,
this
is
called
a
bond
of
perfectnesse
,
Col.
3.14
.
and
the
bond
of
peace
,
Eph.
4.3
.
Now
love
is
a
most
communicative
grace
,
it
will
plant
,
and
water
,
and
feed
,
and
spend
it selfe
for
the
good
of
the
whole
,
it
will
deny
it selfe
to
serve
the
body
(
as
Christ
did
,
)
Gal.
5.13
.
3.
Here
is
a
measure
belonging
unto
every
part
;
some
are
in
one
office
,
others
in
another
,
some
have
one
gift
,
others
another
,
and
all
this
for
the
perfecting
of
the
Saints
,
Eph.
4.11
,
12.
1
Cor.
12.4
,
11.
one
is
able
to
Teach
,
another
to
Comfort
,
a
third
to
Convince
,
a
fourth
to
Exhort
,
a
fifth
to
Counsell
,
and
every
one
of
these
are
to
be
directed
unto
the
edification
and
growth
of
the
w●ole
,
Rom.
12.3
,
8.
Eph.
4.7
.
The
Apostle
saith
,
that
we
are
fellow
Citizens
with
the
Saints
,
Eph.
2.19
.
Now
as
amongst
fellow
Citizens
there
useth
to
be
an
intercourse
of
mutuall
negotiation
,
Vid.
Aristot.
Ethic.
l.
5.
c.
8.
one
man
hath
one
Commodity
,
and
another
another
,
and
these
they
usually
bartar
withall
:
So
amongst
the
Saints
one
man
is
eminent
in
one
grace
,
another
in
another
,
and
according
to
their
mutuall
indigencies
or
abilities
,
they
doe
interchangeably
minister
to
one
another
towards
the
growth
of
the
whole
.
And
this
is
that
which
is
here
further
requisite
to
the
encrease
of
the
Body
,
called
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
The
supply
of
service
and
the
supply
of
nour●shment
which
one
part
affords
unto
another
,
and
so
to
the
whole
.
This
is
principally
from
the
Head
to
the
members
,
called
by
the
Apostle
,
The
supply
of
the
Spirit
of
Iesus
Christ
,
Phil
,
1.19
.
Of
whose
fulnesse
wee
receive
grace
for
grace
,
Ioh.
1.16
.
into
whose
image
we
are
transformed
from
glory
to
glory
,
2
Cor.
3.18
.
but
it
is
proportionably
between
the
members
amongst
themselves
;
for
as
severall
particular
ingredients
make
up
one
cordiall
,
and
severall
instruments
concurre
to
the
perf●cting
of
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
consummate
work
,
and
the
beauty
of
every
thing
ariseth
out
of
the
varietie
,
and
order
,
and
mutuall
serviceablenesse
that
the
parts
thereof
have
unto
one
another
:
So
is
it
in
the
Church
too
,
which
Christ
hath
so
tempered
together
,
that
they
might
all
stand
mutually
in
need
of
one
another
.
Therefore
we
finde
the
Saints
in
Scripture
communicating
to
one
another
their
experiences
,
temptations
,
deliverances
,
comforts
,
for
their
mutuall
edification
,
Psal.
34.
●
,
6.
Ioh.
1.41
,
45.
Ioh.
4.
●9
.
2
Cor.
1.4
,
6.
Phil.
1.12
,
13
,
14.
Col.
2.1
,
2.
And
Gods
dealings
with
Saints
in
particular
are
therefore
registred
in
the
Scripture
,
Specialiter
pr●nunciata
generalite
s●p●unt
.
Cum
Deus
Israelitas
admone●
d●sciplin●
vel
objurgat
,
utique
ad
omnes
bab●t
.
Te
tul
.
de
Spect●c
.
cap.
3.
both
that
we
might
learn
that
way
of
building
up
one
another
,
and
that
by
their
examples
we
might
support
our
faith
,
and
through
patie●ce
and
experience
of
the
Scripture
have
hope
,
because
what
hath
been
done
unto
one
,
is
in
the
like
condition
applicable
unto
everie
other
,
Iam.
5.10
,
11
,
17.
Rom
▪
15.4
.
1
Cor.
10
,
6.
Heb.
13.5
.
5.
After
all
this
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
effectuall
working
,
a
vis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
a
vis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
faculty
to
forme
,
and
to
concoct
the
matter
,
which
hath
been
subministred
,
unto
life
and
nourishment
:
which
is
the
work
of
faith
,
and
of
the
Spirit
of
Christ
,
whereby
the
soule
of
a
Believer
,
being
sensible
of
want
,
desirous
of
supply
,
and
pressing
forward
unto
perfection
,
doth
sweetly
close
with
whatsoever
the
measure
of
any
other
part
hath
communicated
unto
it
,
conver●ing
it
into
growth
and
nourishment
to
it selfe
,
which
the
Apostle
calls
the
mixing
of
the
word
with
faith
,
Hebr.
4.2
.
Now
Sect.
20.
Fourthly
,
He
promiseth
,
that
the
beauty
of
his
Church
shall
be
as
the
Olive
tree
;
that
as
she
should
have
the
glory
of
the
Lilly
,
the
strength
and
extension
of
the
Cedar
,
so
this
spreading
should
not
be
a
vain
ostentation
,
but
should
have
joyned
with
it
the
flourishing
and
fruitfulnesse
of
the
Olive
:
Now
the
honour
of
the
Olive
tree
standeth
in
two
things
;
Perpetuall
greennesse
,
and
most
profitable
fruit
,
which
serveth
both
for
light
to
cause
the
Lamp
to
burn
,
Exod.
27.20
.
and
for
nourishment
to
be
eaten
,
Levit.
6.15
,
16.
in
the
one
respect
it
is
an
embleme
of
peace
,
it
maketh
the
face
shine
,
Psal.
104.15
.
and
in
the
other
it
is
an
embleme
of
grace
,
and
spirituall
gifts
,
1
Ioh.
2.20
.
These
are
the
two
most
excellent
benefits
which
God
promiseth
unto
his
people
.
He
will
speak
peace
unto
them
,
Psal.
85.8
.
Isa.
32.17
.
and
he
will
give
them
grace
and
glory
,
Psal.
84.11
.
And
as
he
promiseth
,
so
should
we
practice
these
things
,
and
learne
to
beautifie
the
Gospel
of
Christ
,
first
,
with
our
good
works
,
as
the
fruits
of
his
grace
,
Ioh.
15.8
.
Secondly
,
with
our
spirituall
joy
and
comfort
,
as
the
fruits
of
his
peace
;
That
others
seeing
the
light
and
shining
forth
of
a
serene
,
calm
,
and
peaceable
conscience
in
our
conversation
,
may
thereby
be
brought
in
love
with
the
wayes
of
God
.
These
two
do
mutually
cherish
and
increase
one
another
.
The
more
conscience
we
make
of
fruitfulnesse
,
the
more
way
do
we
make
for
peace
;
when
the
waters
of
lust
are
sunk
,
the
Dove
will
quickly
bring
an
Olive
branch
in
:
and
the
more
the
peace
of
God
rules
in
the
heart
,
the
more
will
it
strengthen
the
conscience
and
care
of
obedience
,
out
of
these
considerations
:
first
,
out
of
thankfulnesse
for
so
great
a
blessing
:
secondly
,
out
of
fear
to
forfeit
it
:
thirdly
,
out
of
wisdome
to
improve
and
encre●se
it
.
Fifthly
,
Sect.
21.
He
promiseth
that
his
Church
shall
be
as
the
smell
of
Lebanon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Herm●pput
apud
Athenaeum
,
lib.
1.
ca.
23.
and
that
the
sent
of
it
shall
be
as
the
wine
of
Lebanon
,
as
elsewhere
we
finde
her
compared
to
a
garden
of
spices
,
Cant.
4.12
,
14.
shee
shall
be
filled
with
the
sweet
savour
of
the
Gospel
of
Christ
.
Thanks
be
unto
God
,
(
saith
the
Apostle
)
which
alwayes
causeth
us
to
triumph
in
Christ
,
and
maketh
manifest
the
savour
of
his
knowledge
by
us
in
every
place
,
for
we
are
unto
God
a
sweet
savour
of
Christ
,
2
Cor.
2.14
,
15.
where
there
are
two
Metaphors
,
one
of
a
sweet
oyntment
,
the
other
of
a
triumph
.
The
Name
of
Christ
is
compared
to
an
ointment
,
Cant.
1.3
.
and
preaching
of
the
Gospel
▪
which
is
making
m●nifest
the
savour
of
this
oyntment
,
is
called
the
bearing
of
Christ's
Name
,
Act.
9.15
.
Now
,
this
sweet
savour
is
annexed
unto
a
Triumphall
solemnity
,
because
in
all
times
of
publick
joy
,
Convivia
,
Ludi··
Pocula
crebro
,
unguenta
,
coronae
,
serta
parentur
,
Lucret
▪
lib.
4.
Aderant
ung●enta
,
corona
,
incendib●ntur
odores
,
Cic.
Tuse
,
qu.
l.
5.
vid.
Anthenaeu●
,
l.
15.
c
11
,
1●
.
they
were
wont
to
anoint
themselves
with
sweet
oyl
,
which
is
therefore
called
,
Ol●um
laetitiae
,
the
oyl
of
gladnesse
,
Psal.
45.7
,
8.
Isa.
61.3
.
(
For
in
times
of
mourning
they
did
abstaine
from
sweet
oyntments
,
2
Sam.
14.2
.
Dan.
10.2
,
3.
)
The
Gospel
therefore
being
a
message
of
great
joy
,
Luk.
2.10
.
a
leading
of
captivity
captive
,
and
the
meanes
whereby
Christ
rideth
forth
gloriously
conquering
and
to
conquer
,
Psal.
45.3
,
4.
Psal.
110.2
.
Revel.
6.2
.
therefore
they
who
brought
these
good
tydings
,
are
said
to
be
as
a
sweet
savour
,
whose
lips
drop
sweet
smelling
myrrhe
,
Cant.
5
.
1●
.
and
whose
Doctrine
is
compared
to
the
powders
of
the
Merchant
,
Cant.
3.6
.
and
the
time
of
the
Gospel
is
called
an
accepted
time
,
a
day
of
salvation
,
2
Corinth
.
6.2
.
that
is
,
a
time
of
singular
joy
and
solemnity
,
a
continuall
▪
Easter
,
or
festivall
,
1
Cor.
5.7
,
8.
and
herewithall
he
promiseth
likewise
,
That
his
people
should
offer
up
spirituall
incense
and
services
unto
him
in
prayers
,
thanksgivings
,
almes
and
good
workes
,
Ezek.
20.41
.
And
as
he
promiseth
,
so
we
should
practice
these
things
;
our
care
should
be
to
let
our
lips
and
lives
breathe
forth
nothing
but
grace
and
edification
,
Col.
4.6
.
To
be
frequent
in
the
spirituall
Sacrifices
of
prayer
,
thanksgiving
and
good
works
,
which
may
be
as
an
odour
of
a
sweet
savour
in
the
nostrils
of
God
,
Phil.
4.18
.
Revel.
8.4
.
To
labour
to
leave
behinde
us
a
good
name
;
not
out
of
vaine
glory
,
or
an
empty
ambitious
affectation
of
honour
,
but
out
of
the
conscience
of
an
holy
life
,
which
makes
the
name
smell
better
then
sweet
ointment
,
Eccles.
7.1
.
Sixthly
,
He
promiseth
,
Sect.
22.
That
they
who
dwell
under
his
shadow
shall
returne
:
Which
words
admit
of
a
double
sense
,
and
so
inferre
a
double
promise
and
a
double
du●y
:
first
,
we
may
by
an
Hysteron
Proteron
understand
the
words
thus
,
when
Israel
have
repented
and
are
brought
home
to
God
again
,
they
shall
then
have
security
,
defence
,
protection
,
refreshment
under
the
comforts
of
his
grace
against
all
the
violence
of
temptation
,
as
a
spreading
tree
doth
afford
a
sweet
shade
unto
the
weary
Traveller
;
and
shelter
him
from
the
injuries
of
the
heat
,
Iob
7.2
.
Isa.
4.6
.
Mich.
4.4
.
Zach.
3.10
.
Whereby
is
signified
the
secure
,
quiet
,
and
comfortable
condition
of
Gods
people
under
the
protection
of
his
providen●e
and
promises
.
And
as
he
promiseth
such
a
condition
,
so
should
we
in
all
troubles
not
trust
in
an
arme
of
flesh
,
or
betake
our selves
to
meer
humane
wisedome
,
and
carnall
counsels
,
which
are
too
thinne
shelters
against
Gods
displeasure
,
or
the
Enemies
of
the
Church
:
But
we
must
flie
unto
him
to
hide
us
,
we
must
finde
spirituall
refreshment
in
his
ordinances
,
promises
and
providence
,
get
his
wing
to
cover
us
,
and
his
presence
to
be
a
little
sanctuary
unto
us
,
and
the
joy
of
the
Lord
to
be
our
strength
;
Psal.
57.2
.
Psal.
91.1
.
Isa.
26.20
.
Nehem.
8.10
.
When
the
Lord
cometh
out
of
his
place
to
punish
the
inhabitants
of
the
la●d
for
their
iniquity
;
when
flood
,
and
fire
,
storme
and
tempest
,
the
fury
of
anger
,
the
strength
of
battell
,
are
powred
out
upon
a
people
;
when
a
destroying
Angel
is
sent
abroad
with
a
Commission
to
kill
and
sl●y
,
Ezek.
9.5
,
6.
when
death
the
King
of
Terrours
,
rideth
up
and
down
in
triumph
,
stripping
men
of
treasures
,
lands
,
friends
,
honours
,
pleasures
,
making
them
an
house
in
darkness
,
where
Master
and
Servant
,
Princes
and
Prisoners
are
all
alike
:
to
have
then
an
Ark
with
Noah
▪
a
Z●ar
with
Lot
,
a
Gosh●n
in
Egypt
,
to
have
one
arme
of
this
Olive
tree
spread
over
us
,
to
have
one
promise
out
of
Gods
word
,
one
sentence
from
the
mouth
of
Christ
promising
Paradise
unto
us
,
is
infinitely
of
more
value
to
a
languishi●g
spirit
,
then
all
the
Diadems
of
the
earth
,
or
the
peculiar
treasure
of
Princes
.
2.
If
we
take
the
words
in
the
order
as
they
lye
,
Then
the
mercy
here
promised
is
,
that
when
God
shall
restore
and
repaire
his
Church
,
they
who
dwell
under
the
comforts
of
it
,
should
return
and
be
converted
to
the
knowledge
and
obedience
which
should
be
there
taught
them
:
when
the
branch
of
the
Lord
is
beautifull
and
glorious
,
and
the
fruit
of
the
earth
excellent
and
comely
,
then
he
that
remaineth
in
Ierusalem
shall
be
called
holy
,
Isa.
4.
●
,
3.
then
every
vessell
in
Iudah
and
Ierusalem
shall
be
inscribed
,
Holinesse
unto
the
Lord
:
Zach.
14.20
,
21.
then
the
heart
of
the
rash
shall
understand
knowledge
,
and
the
tongue
of
the
slammerers
shall
speak
plainly
.
Isa.
3●
.
2
,
●
,
4.
And
this
should
bee
the
endeavour
of
every
one
who
liveth
under
the
shade
of
this
tree
,
under
the
puritie
of
Gods
Ordinances
,
under
the
pious
government
,
and
constitution
of
such
a
Church
,
or
family
as
is
here
described
(
especially
in
such
times
when
on
the
one
side
the
world
is
so
much
loosned
,
and
estranged
from
us
;
and
on
the
other
side
Reformation
in
the
Church
is
so
much
desired
,
to
convert
and
turn
unto
the
Lord
.
All
endeavours
of
Reformation
in
a
Church
are
miserably
defective
,
when
they
come
short
of
this
end
(
which
is
the
ultimate
reason
of
them
all
)
namely
,
the
repentance
,
and
conversion
of
those
that
dwell
und●●
the
shadow
of
it
.
When
God
promiseth
to
give
unto
his
Church
the
glory
of
Lebanon
,
and
the
excellency
of
Carmel
and
Sharon
,
the
consequence
of
this
beauty
and
Reformation
in
the
Church
is
,
The
eyes
of
the
blinde
shall
be
opened
,
the
cares
of
the
deafe
shall
be
unstopped
,
the
lame
shall
leap
,
the
dumb
shall
sing
,
the
parched
ground
shall
be
a
poole
,
the
thir●●ie
land
springs
of
water
.
Isa.
35.2
,
7.
The
Woolf
,
the
Leopard
,
the
Lion
,
the
Beare
,
the
Aspe
,
the
Cocatrice
,
shall
be
so
turned
from
the
fiercenesse
and
malignity
of
their
natures
,
that
they
shall
not
hurt
nor
destroy
in
all
the
holy
Mountain
,
but
a
little
childe
shall
lead
them
all
:
Isa.
11.6
,
9.
It
is
a
great
happi●esse
and
advantage
to
live
under
the
shad●
of
a
godly
goverment
;
many
men
have
reason
to
blesse
God
▪
all
their
dayes
,
that
they
were
in
their
childhood
trained
up
in
such
a
Sch●ole
where
Piety
was
taught
them
as
well
as
Learning
,
where
they
had
meanes
as
well
of
Conversion
,
as
of
Institution
;
That
they
lived
in
such
a
Family
where
the
Master
of
it
was
of
Ioshuahs
minde
,
I
and
my
house
will
serve
the
Lord
:
Iosh.
24.15
.
Salvation
comes
to
a
whole
house
when
the
governor
thereof
is
converted
:
Luk.
19.9
.
Act.
16.33
,
34.
I
shall
never
look
upon
a
Church
as
Reformed
to
purpose
,
till
I
finde
Reformation
work
conversion
,
till
piety
and
charity
,
and
justice
,
and
mercy
,
and
truth
,
and
humility
,
and
gentlenesse
,
and
goodnesse
,
and
kindnes
,
and
meeknesse
,
and
singlenesse
of
heart
,
and
zeal
for
godlines
,
and
mutuall
edification
,
and
the
life
and
power
of
Religion
are
more
conspicuous
,
then
before
.
When
th●
very
head-stone
was
brought
forth
,
and
the
last
work
in
the
building
of
the
Temple
●as
finished
,
yet
the
people
must
then
cry
,
Grace
,
grace
unto
it
:
Zach.
4.7
.
intimating
that
Reformation
is
never
indeed
consummate
till
t●e
blessing
of
God
make
it
effectuall
unto
those
uses
for
which
it
was
by
him
appointed
.
Church
Reformation
should
be
like
Pauls
Epistles
,
which
alwayes
close
in
duties
of
obedience
.
Sect.
23.
Seventhly
,
he
promiseth
,
That
they
shall
revive
as
the
corne
,
and
grow
as
the
vine
:
in
which
two
exp●essions
are
set
forth
two
excellent
and
wholsome
consequents
of
Affliction
.
1.
The
Corne
,
though
it
dye
first
,
Semina
non
nisi
corrup●a
&
dissoluta
saecundius
surgunt
.
om●ia
pe●cund
servantur
;
omnia
de
inter
〈◊〉
r●fo●m●●tu●
.
Tertul.
Apol.
cap.
48.
and
suffer
much
from
frost
,
hail
,
snow
,
tempest
,
yet
when
the
Spring
comes
,
it
revives
and
breaks
through
it
all
;
so
God
promiseth
to
his
Church
in
the
saddest
condition
,
a
Reviving
againe
,
and
that
it
shall
be
brought
forth
into
the
Light
,
Ezek.
37.12
.
Mic.
7.9
.
2.
The
Vine
when
it
is
pruned
and
lopped
,
will
not
only
Revive
and
spread
againe
,
but
will
bring
forth
the
more
fruit
,
and
cast
forth
the
more
fragrant
smell
:
so
God
promiseth
unto
his
people
not
only
a
reviving
out
of
their
afflictions
(
in
which
respect
haply
it
was
that
Christ
was
buried
in
a
Garden
,
to
note
that
death
it selfe
doth
not
destroy
our
bodies
,
but
only
sow
them
;
the
dew
of
Herbs
will
revive
them
again
,
1
Cor.
15.42
,
44.
)
bu●
further
a
profiting
by
afflictions
,
that
we
may
say
with
David
,
it
was
good
for
as
;
when
wee
finde
it
bring
forth
the
peaceable
fruits
of
Righteousnesse
after
we
have
been
exercised
therein
.
And
as
he
promiseth
these
things
,
so
we
should
learn
to
turn
these
promises
into
prayer
and
into
practise
[
](A57143-e66770-b)a
a
Nemo
agonis
praesidē
suggillaverit
quod
homines
vi●lentiae
objectet
,
●njuriae●um
actiones
extra
s●udium
:
Sed
quantum
livores
illi
,
&
cruores
&
vibice●
negotiantur
intendit
;
corona●
scilicet
,
&
gloriam
,
&
dotem
,
Privilegia
publica
,
stipendia
civica
,
imagines
,
statuas
,
&
qualem
potest
praestate
seculum
de
fama
aeternitatem
,
de
memoriâ
Resurrectionem
.
Pyctes
ipse
non
queritur
,
dolerese
non
vult
;
corona
pre●it
vulnera
,
palma
sanguinem
obscurat
:
plus
victoriarum
est
quam
injuriar●m
.
Hunc
tu
laesum
existimabis
quem
vides
laetum
?
Tertul.
Scorpi
ac
.
cap.
6.
;
when
we
seem
in
our
own
eyes
cast
out
of
Gods
sight
,
yet
we
must
not
cast
him
out
of
our
sight
,
but
as
Ionah
in
the
Whales
belly
,
and
as
Daniel
in
Babylon
,
pray
towards
his
holy
Temple
still
.
The
[
](A57143-e66810-b)b
b
Vid.
Chrysost.
Ser.
38.
in
Gen.
16.3
.
woman
of
Canaan
would
not
bee
thrust
of
with
a
seeming
rejection
,
nor
utterly
despond
under
a
grievous
Tentation
,
but
by
a
singular
acumen
and
spirituall
sagacitie
discerned
matter
of
argument
in
that
which
looked
like
a
deniall
,
Math.
15.27
.
Sope
and
Fullers
Earth
at
the
first
putting
on
,
seeme
to
staine
and
to
foule
cloaths
,
when
the
use
and
end
is
to
purifie
them
.
And
Gods
frowns
and
delayes
may
seeme
to
be
the
denials
of
prayer
,
when
haply
his
end
is
to
make
the
granting
of
them
the
more
comfortable
.
Therefore
in
all
troubles
we
must
not
g●ve
over
looking
towards
God
,
but
say
with
Iob
,
though
he
slay
me
,
I
will
trust
in
him
.
And
after
all
afflictions
we
must
learn
to
expresse
the
fruit
of
them
,
to
come
out
of
them
Refined
,
as
silver
out
of
the
fire
;
to
have
thereby
our
faith
strengthned
,
our
hope
confirmed
,
our
love
inflamed
,
our
fruit
and
obedience
encreased
,
our
sinne
t●ken
away
,
and
our
iniquities
purged
,
Esay
27.9
.
To
bee
Chastened
and
taught
,
Psal.
84.12
.
to
bee
chastned
and
converted
,
Ier.
38.18
.
If
we
have
runne
away
from
our
duties
,
and
been
cast
into
a
Whales
belly
for
it
,
when
we
are
delivered
,
let
us
be
sure
to
look
better
to
our
resolutions
afterwards
:
after
all
that
is
come
upon
us
for
our
sinnes
,
take
heed
of
breaking
his
Commandements
againe
,
Ezra
9.13
,
14.
As
Iobs
riches
after
his
,
so
wee
should
endeavour
that
our
graces
after
our
afflictions
may
be
doubled
upon
us
,
and
that
the
sent
of
our
holy
example
,
may
like
spices
bruised
,
or
the
grapes
of
Lebanon
crushed
in
the
Wine-presse
,
give
a
more
fragrant
smell
in
the
nostrils
of
God
and
man
,
as
the
smell
of
a
field
which
the
Lord
hath
blessed
.
Lastly
,
he
promiseth
that
all
these
should
be
fruits
of
Lebanon
,
§.
24.
of
the
best
and
perfectest
kinde
.
There
are
many
evidences
of
the
goodnesse
of
God
even
in
the
lives
of
Pagan
men
;
we
reade
of
Abimelechs
forbearance
to
sinne
against
God
,
Gen.
20.4
,
6.
and
of
his
and
Ephrons
singular
kindnesse
to
Abraham
,
Gen.
20.14
,
15.
Gen.
23.10
,
11
,
15.
No
argument
more
common
then
this
of
the
vertues
,
the
temperance
,
prudence
,
justice
,
mercy
,
patience
,
fidelity
,
friendships
,
affability
,
magnanimity
of
many
heathen
men
:
insommch
that
some
have
presumed
so
farre
as
to
make
them
ex
cong●uo
[
](A57143-e67100-b)*
*
Vide
Vegam
.
de
Ius●i●
.
lib.
6.
cap.
18.19.20
.
Andrad
.
Orthodox
.
Explicat
.
l.
3.
Maldonat
.
in
●ohan
.
5.6
.
Sixt.
Senens
.
bibliothec
.
l.
6.
annot.
51.
collium
de
Animabus
P●gan
.
l.
1.
cap.
11
,
&
10.
Bann
.
in
secundam
secundae
qu.
2.
a●t
.
8.
Greg.
Valent.
To.
3.
disput.
1.
Qu.
2.
punct.
1.
&
4.
Erasm.
Praefat.
in
Qu.
Tusc.
Cic.
Aug.
contra
Iulian
▪
Pelag.
l.
4
c.
3.
meritorious
,
or
dispositive
to
salvation
.
But
all
these
are
but
wild
grapes
,
bitter
clusters
,
the
fruits
of
an
empty
Vine
,
not
worth
the
gathering
in
order
to
salvation
:
But
the
graces
which
God
bestoweth
upon
his
Church
,
are
of
a
more
spirituall
and
perfect
nature
,
proceeding
from
faith
in
Christ
,
from
love
of
God
,
from
a
conscience
cleansed
from
dead
works
,
from
an
intention
to
glorifie
God
,
and
adorne
the
Gospel
,
from
a
new
na●ure
and
from
the
spirit
of
Christ
,
conforming
his
servants
unto
himself
.
They
are
not
grapes
of
Sodom
,
but
grapes
of
Lebanon
.
And
as
hee
thus
blesseth
us
,
in
the
like
manner
should
we
serve
him
,
not
offer
unto
him
the
re●use
,
the
halt
,
and
blind
,
and
maimed
,
for
Sacrifice
,
not
give
unto
him
of
that
which
cost
us
nothing
,
but
goe
to
Lebanon
for
all
our
Sacrifices
,
covet
earnestly
the
best
gifts
,
presse
forward
and
labour
to
perfect
holinesse
in
the
feare
of
God
.
Give
unto
him
our
Lillies
,
the
beauties
of
our
minority
;
and
our
Cedars
,
the
strength
of
our
youth
;
and
our
olives
,
and
grapes
,
and
corn
,
and
wine
;
whatever
gifts
hee
hath
bestowed
on
us
,
use
them
unto
his
service
and
honour
againe
;
nor
content
our selves
with
the
forme
of
godlinesse
,
with
the
morality
of
vertues
,
with
the
outside
of
duties
,
with
the
seeds
and
beginnings
of
holinesse
,
(
he
hath
none
,
who
thinks
hee
hath
enough
)
but
strive
who
shall
out-runne
one
another
unto
Christ
,
as
Peter
and
Iohn
did
towards
his
Sepulcher
.
It
was
an
high
pitch
which
Moses
aimed
at
,
when
he
said
,
I
beseech
thee
shew
me
thy
glory
,
Exod.
33.18
.
Nothing
would
satisfie
him
but
fulnesse
and
satiety
it selfe
.
Be
sure
that
all
your
graces
come
from
Sion
,
and
from
Lebanon
,
Reproba
pecunia
non
liberat
solventem
,
l.
●4
§
1.
P.
de
Pignoratitia
actione
.
that
they
grow
in
Immanuels
Land
;
till
Christ
own
them
,
God
will
not
accept
them
.
Morall
vertues
,
and
outward
duties
,
grapes
of
Sodom
,
may
commend
us
unto
men
;
nothing
but
inward
,
spirituall
,
and
rooted
graces
,
the
grapes
of
Lebanon
,
will
commend
us
unto
God
.
To
do
only
the
outward
works
of
duty
without
the
inward
principle
,
is
at
best
but
to
make
our selves
like
those
mixt
Beasts
,
Elephants
and
Camels
in
the
[
](A57143-e67530-b)a
a
Leg.
2.
P.
ad
Leg.
Aquil.
Senec
.
de
benefic
.
lib.
7.
cap.
19.
Civill
Law
,
operam
praestant
,
natura
fera
est
,
which
though
they
doe
the
work
of
tame
beasts
,
yet
have
the
nature
of
wilde
ones
.
[
](A57143-e67550-b)b
b
Vide
Aug.
de
Civit.
dei
lib.
●
.
cap.
19.
&
lib.
19.
cap.
4.
&
cap.
25.
Retract
l.
1.
cap.
3.
de
Trin·
lib.
14.
cap
1.
de
nup.
&
concupis
.
lib.
1.
c.
3.
contra
Iulian.
Pelag.
l.
4.
c.
3.
Ad
Simplician
.
l.
1.
qu.
2.
contra
●
.
Ep
▪
Pelag.
lib
▪
3.
cap.
de
side
&
ope●ibus
,
c.
7.
Epist.
105.
10●
,
110
Prosper
.
contra
collat.
c.
13.
Greg
▪
Arimin
.
1.
dist.
1.
q.
3.
art.
2.
Morall
vertue
without
spirituall
piety
doth
not
commend
any
man
unto
God
:
for
we
are
not
accepted
unto
him
,
but
in
Christ
,
and
we
are
not
in
Christ
but
by
the
holy
Spirit
.
THE
SIXTH
SERMON
HOSEA
Chap.
14.
ver.
8.
Ephraim
shall
say
,
what
have
I
to
doe
any
mor
with
Idols
?
I
have
heard
him
,
and
observed
him
,
I
am
like
a
green
firre-tree
,
from
me
is
thy
fruit
found
.
§
1.
THe
Conversion
of
Israel
unto
God
in
their
trouble
,
was
accompanied
with
a
Petition
and
a
Covenant
.
A
Petition
imploring
mercy
and
grace
from
God
,
and
a
Covenant
promising
thanksgivings
and
obedience
unto
him
.
And
God
is
pleased
in
his
Answer
to
have
a
distinct
respect
unto
both
these
;
for
whereas
they
petition
first
for
pardon
,
that
God
would
take
away
all
iniquity
,
he
promiseth
to
heale
their
backslidings
and
to
love
them
freely
;
and
whereas
they
pray
for
blessings
,
receive
us
into
favour
,
doe
us
good
,
God
likewise
maketh
promises
of
that
in
great
variety
,
expressed
by
the
severall
metaphors
of
fertility
,
answering
to
the
name
and
blessings
promised
formerly
unto
Ephraim
.
And
all
this
we
have
handled
out
of
the
four
preceding
verses
.
Now
in
this
8th
verse
,
God
is
pleased
not
only
graciously
to
accept
,
but
further
to
put
to
his
seale
,
and
to
confirme
the
Covenant
which
they
make
,
promising
that
by
the
assistance
of
his
spirit
they
should
bee
enabled
to
doe
what
they
had
undertaken
.
This
is
the
greatest
ground
of
confidence
that
wee
can
have
to
binde
our selves
in
holy
Covenants
unto
God
,
even
the
promise
of
his
strength
and
assistance
enabling
us
to
keep
Covenant
with
him
.
Therefore
when
David
had
said
,
I
have
sworne
and
will
performe
it
,
that
I
will
keepe
thy
righteous
Iudgements
,
it
followes
a
little
after
,
Accept
I
beseech
thee
the
free-will
offerings
of
my
mouth
O
Lord
,
and
teach
me
thy
judgements
,
Psal.
119.106
,
108.
David
was
confident
that
God
would
not
onely
accept
his
Covenant
,
but
teach
him
how
to
keep
it
,
and
that
made
him
the
more
confident
to
binde
himselfe
by
it
.
In
the
Originall
,
the
words
are
onely
thus
,
Ephraim
,
What
have
I
to
doe
any
more
with
Idols
?
which
therefore
some
would
have
to
be
the
words
of
God
spoken
unto
Ephraim
.
But
there
is
nothing
more
usuall
in
Scripture
then
an
ellipsis
of
the
verb
;
and
we
finde
this
very
verb
omitted
,
and
yet
necessary
to
be
supplyed
,
Esay
5.9
.
and
in
this
place
the
Chaldee
paraphrast
,
and
from
him
the
best
interpreters
,
Solom
.
Glassius
Grammar
.
Sacr.
pag.
3●
c.
654.
with
our
Translators
,
have
supplyed
it
thus
,
Ephraim
shall
say
:
and
so
it
is
Gods
confirmation
of
the
promise
which
penitent
Ephraim
had
made
,
and
his
undertaking
for
him
,
that
he
should
indeed
be
enabled
to
performe
his
Covenant
.
What
have
I
to
doe
any
more
wi●h
Idols
?
Gloss.
Rhetori
.
Sacra
.
Tract
.
2.
cap.
5.
]
It
is
Interrogatio
cum
Indignatione
,
an
Interrogation
not
onely
importing
a
negative
,
I
will
not
any
more
have
to
doe
with
them
,
but
also
a
vehement
detestation
of
them
,
and
indignation
against
them
,
as
that
of
David
to
Abishai
,
2
Sam.
16.10
.
and
that
of
Elisha
to
Iehoram
,
2
Reg.
3.13
.
and
that
of
the
Devill
to
Christ
,
Matth.
8.29
.
With
Idols
.
]
The
Originall
word
signifieth
likewise
sorrows
and
griefe
of
minde
,
a
fit
word
to
expresse
their
sinne
and
repentance
.
What
have
we
to
doe
with
these
Idols
and
sorrows
any
more
?
They
can
produce
no
good
,
they
can
heare
no
prayers
,
they
can
work
no
deliverance
,
they
can
bring
nothing
but
evill
and
anguish
to
us
,
and
therefore
we
will
not
follow
or
seek
unto
them
any
more
.
Here
then
is
a
solemne
detestation
as
of
all
their
other
sinnes
,
so
of
that
especially
which
had
most
dishonoured
God
,
most
wounded
their
own
consciences
,
and
procured
most
sorrow
unto
themselves
,
with
Gods
confirmation
of
it
.
Then
next
,
follow
severall
promises
of
speciall
mercies
:
1.
Of
hearing
and
answering
their
prayers
;
I
have
heard
or
answered
him
,
or
as
others
render
it
,
I
will
beare
him
.
2.
Of
fatherly
care
and
providence
over
them
.
I
have
observed
him
,
or
fixed
mine
eyes
upon
him
.
I
have
strictly
considered
his
condition
,
that
I
might
proportion
my
mercies
thereunto
.
It
is
a
symbole
,
first
,
of
vigilant
care
and
most
intent
and
sollicitous
inspection
and
providence
.
The
eye
of
the
Lord
is
upon
them
that
feare
him
,
upon
them
that
hope
in
his
mercy
,
to
deliver
their
soule
from
death
,
and
to
keep
them
alive
in
famine
,
Psal.
13.18
,
19.
Secondly
,
of
direction
and
counsell
,
I
will
instruct
thee
,
and
teach
thee
in
the
way
that
thou
shalt
goe
.
I
will
guide
or
counsell
thee
with
mine
eye
,
Psal.
32.8
.
Thirdly
,
of
honour
and
exaltation
:
He
withdraweth
not
his
eyes
from
the
righteous
,
but
with
Kings
are
they
on
the
throne
;
yea
,
he
doth
establish
them
for
ever
,
and
they
are
exalted
,
Iob
36.7
.
Lastly
,
it
is
an
expression
of
hearing
prayers
;
God
is
said
to
have
his
eye
open
unto
the
supplication
of
his
servants
to
hearken
unto
them
in
all
that
they
call
upon
him
for
,
1
King
.
8.52
.
and
the
eyes
of
the
Lord
are
upon
the
righteous
,
and
his
eare
open
unto
their
cry
▪
Psal.
34.15
.
The
Church
had
before
professed
her selfe
to
bee
an
Orphan
,
that
stood
in
need
of
tuition
and
protection
:
and
here
God
promiseth
to
cast
his
eye
,
and
to
place
his
affection
upon
her
,
to
look
to
her
,
to
be
her
Tutor
and
guardian
,
to
govern
her
with
his
speciall
providence
and
wisedome
,
to
take
notice
of
her
wants
,
and
supply
them
;
to
take
notice
of
her
desires
and
fulfill
them
;
to
take
notice
of
her
condition
,
and
accordingly
in
all
respects
to
provide
for
her
.
3.
Of
refreshment
from
the
heat
and
violence
of
temptations
or
any
kinde
of
afflictions
,
by
the
Metaphor
of
a
firre
tree
which
being
ever
green
,
and
casting
forth
a
large
shade
,
doth
afford
much
comfort
and
reviving
to
the
weary
travellour
,
4.
Because
the
firre-tree
though
comfortable
in
regard
of
the
shade
,
is
yet
unfruitfull
;
therefore
he
further
promiseth
to
be
a
roote
of
blessings
,
and
all
kinde
of
spirituall
graces
unto
them
,
From
me
is
thy
fruit
found
;
that
is
,
from
me
is
,
or
shall
be
thy
fruit
,
as
Mal.
2.6
▪
1
Pet.
2.22
.
Zeph.
3.13
.
though
the
word
found
may
here
seem
to
imply
and
direct
unto
,
an
inquiry
after
the
foundation
and
originall
of
the
fruit
here
mentioned
.
Though
all
thy
fruit
of
good
works
and
new
obedience
may
seeme
to
proceed
from
thy selfe
and
to
bee
thine
owne
,
yet
if
thou
be
carefull
to
inquire
after
the
root
of
them
,
Certum
est
nos
velle
cum
volumus
;
sed
ille
facit
ut
velimus
.
Certum
est
nos
facere
cum
facimus
,
sed
ille
facit
ut
faciamus
.
Aug.
thou
wilt
finde
,
that
they
come
from
us
,
though
they
grow
upon
thee
,
and
that
thou
bringest
them
forth
only
by
the
help
,
supply
and
vigour
of
my
grace
bestowed
on
thee
:
Thou
dost
them
,
but
the
power
and
strength
whereby
thou
doest
them
proceeds
from
me
.
These
words
then
are
the
summe
of
Gods
answer
,
which
he
makes
unto
the
Covenant
of
his
people
.
Sect.
2.
They
return
the
calves
of
their
lips
,
Ipse
sacit
ut
illi
faciant
quae
praecepit
:
illi
non
faciunt
ut
ipse
faciat
quod
promisit
.
de
praedestin
.
sanct
.
cap.
10.
God
heares
and
accepts
them
:
They
renounce
carnall
confidenec
,
in
men
,
in
horses
,
in
Idols
;
and
when
they
look
off
,
and
turne
away
from
these
,
then
God
looketh
upon
them
with
a
fatherly
eye
of
care
,
providence
,
councell
,
and
protection
,
I
have
observed
him
.
They
will
not
say
any
more
to
the
work
of
their
hands
,
yee
are
our
God●
,
nor
any
longer
make
lies
their
refuge
;
and
God
enables
them
to
do
as
they
have
said
and
affordeth
comfort
and
refreshment
unto
them
as
the
shade
of
a
firre-tree
unto
a
weary
travellor
.
Lastly
they
believe
and
acknowledge
that
when
they
are
fatherlesse
and
destitute
of
all
help
,
there
is
mercy
in
God
to
comfort
and
provide
for
them
;
and
this
God
makes
good
too
.
Mercy
of
protection
;
I
am
as
a
green
firre-tree
;
and
mercy
of
bounty
and
benediction
;
from
me
is
thy
fruit
found
;
by
the
one
defending
them
against
their
feares
,
by
the
other
enabling
them
unto
their
duties
.
Thus
God
doth
enlarge
and
proportion
his
mercy
to
the
uttermost
extent
of
Israels
prayer
or
promise
,
and
when
they
have
no
help
or
comfort
out
of
him
,
he
himselfe
becomes
All
in
All
unto
them
,
making
a
thorough
compensation
for
every
thing
which
they
part
with
for
his
sake
,
and
causing
them
to
finde
in
him
alone
all
that
comfort
,
and
satisfaction
to
their
desires
,
which
in
vaine
they
sought
for
in
other
things
.
The
parts
are
these
two
generals
:
First
,
Gods
promise
enabling
Israel
to
perform
theirs
:
Ephraim
shall
say
,
What
have
I
to
doe
any
more
with
Idols
?
Secondly
,
Gods
speciall
regard
to
their
prayers
,
I
have
heard
him
;
To
their
persons
,
and
observed
him
:
illustrated
by
two
Metaphors
,
the
one
importing
protection
and
defence
.
I
am
as
a
green
firee-tree
;
the
other
,
grace
&
benediction
;
from
me
is
thy
fruit
found
.
Ephraim
shall
say
]
This
is
Gods
speech
and
promise
,
§
3
setting
to
his
seale
and
gracious
ratification
to
the
Covenant
that
Israel
made
,
ver.
2.3
.
without
the
which
it
would
have
been
null
and
evanid
:
for
as
man
by
believing
,
setteth
to
his
seal
to
the
truth
of
God
,
Ioh.
3.33
.
so
God
by
assisting
setteth
to
his
seal
to
the
purpose
of
man
:
but
with
this
great
difference
;
mans
seal
is
but
a
subscription
and
confession
of
that
which
was
firm
before
;
for
all
Gods
promises
are
Yea
and
Amen
,
and
faith
doth
not
put
certainty
into
the
promise
of
God
,
Rom.
3.3.4
.
2
Tim.
2.13
.
but
into
the
heart
of
man
concerning
the
promises
,
Rom.
4.16
,
2
Tim.
1.12
.
But
Gods
seale
is
a
confirmation
and
making
efficacious
the
promise
of
man
,
which
otherwise
would
vanish
into
a
lie
;
all
our
sufficiency
is
from
him
,
we
can
neither
will
,
nor
doe
any
thing
further
then
we
receive
from
him
both
to
will
and
to
doe
.
Pharoah
made
promise
after
promise
,
and
brake
them
as
fast
,
Exod.
8.8.28.9.28
.
Israel
makes
ptomises
one
while
,
and
quickly
starts
aside
like
a
deceitfull
bow
,
as
Ice
which
melts
in
the
day
,
and
hardens
againe
in
the
night
,
Psal.
78.34
,
38.
Ier.
34.15.16
.
to
day
they
will
,
and
to
morrow
they
will
not
againe
;
they
repent
to
day
,
and
to
morrow
they
repent
of
their
repenting
;
like
the
sluggard
in
his
bed
,
that
puts
out
his
arme
to
rise
,
and
then
puls
it
in
again
.
So
unstable
and
impotent
is
man
in
all
his
resolutions
,
till
God
say
Amen
to
what
he
purposeth
and
establisheth
the
heart
by
his
own
grace
,
Heb.
13.9
.
When
the
waters
stood
as
a
wall
on
the
right
hand
and
on
the
left
of
Israel
as
they
passed
through
the
red
Sea
,
this
was
a
work
of
Gods
own
power
;
for
water
is
unstable
and
cannot
keep
together
by
its
own
strength
,
nor
be
contained
within
any
bounds
of
its
own
.
So
great
a
work
is
it
to
see
the
mutable
wills
and
resolutions
of
men
kept
close
to
any
pious
and
holy
purposes
.
The
point
wee
learn
from
hen●
is
this
,
§
4
That
our
conversion
and
amendment
of
life
is
not
sufficiently
provided
for
by
any
band
,
obligation
,
or
Covenant
of
our
own
,
whereby
we
solemnly
promise
and
undertake
it
,
except
God
bee
pleased
by
his
free
grace
to
establish
and
enable
the
heart
unto
the
performance
of
it
:
or
thus
,
A
penitent
mans
conversion
and
Covenant
of
new
obedience
hath
its
firmnesse
in
the
promise
and
free
grace
of
God
.
Israel
here
in
the
confidence
of
Gods
mercy
prayes
for
pardon
and
blessings
;
and
in
the
confidence
of
his
grace
,
maketh
promise
of
Reformation
and
amendment
of
life
;
but
all
this
is
but
like
a
written
instrument
or
indenture
,
which
is
invalid
and
of
no
effect
,
till
the
parties
concerned
have
mutually
sealed
and
set
to
their
hands
.
Till
God
be
pleased
to
promise
us
that
wee
shall
doe
that
,
which
wee
have
promised
unto
him
,
and
doe
as
it
were
make
our
own
Covenants
for
us
,
all
will
prove
too
weak
and
vanishing
to
continue
.
The
grace
of
God
unto
the
purposes
of
men
is
like
graine
to
colours
died
,
or
like
oyle
to
colours
in
a
Table
or
Picture
,
which
makes
them
hold
fresh
and
not
fade
away
.
There
is
a
necessary
and
indissolvable
dependence
of
all
second
causes
upon
the
first
,
without
whose
influence
and
concurrence
they
neither
live
,
nor
move
,
nor
have
,
or
continue
in
their
Being
,
Acts
17.28
.
Heb.
1.3
.
He
who
is
first
of
causes
and
last
of
ends
,
doth
use
and
direct
the
necessary
,
voluntary
,
contingent
motions
and
activities
of
all
second
causes
unto
whatsoever
ends
hee
himselfe
is
pleased
to
preordaine
.
And
this
the
naturall
and
necessary
concatenation
of
things
doth
require
that
that
which
is
the
absolutest
,
supremest
,
first
,
and
most
independent
will
,
wisdome
,
and
power
of
all
others
,
should
govern
,
order
and
direct
all
other
wills
,
powers
,
and
wisedomes
,
that
are
subordinate
to
,
and
inferiour
under
it
,
unto
whatsoever
uses
and
purposes
he
who
hath
the
absolute
Dominion
and
Soveraignty
over
all
,
is
pleased
to
appoint
.
It
cannot
be
other
then
a
marvellous
diminution
unto
the
greatnesse
of
God
,
and
a
too
low
esteeme
of
the
absolutenesse
of
that
Majesty
which
belongs
unto
him
,
to
make
any
Counsels
,
Decrees
,
Purposes
of
his
to
receive
their
ultimate
forme
and
stampe
from
the
previous
and
intercurrent
causalities
or
conditions
of
the
creature
.
This
I
have
alwayes
looked
on
as
the
principall
cause
of
those
dangerous
errors
concerning
grace
,
free-will
,
and
the
decrees
of
God
,
wherewith
the
Churches
of
Christ
have
been
so
miserably
in
the
former
ages
,
and
in
this
of
ours
,
exercised
by
the
subtlety
of
Satan
,
and
by
the
pride
of
corrupt
minded
men
;
namely
,
the
too
low
and
narrow
thoughts
and
conceptions
which
men
have
framed
to
themselves
of
God
,
Vid.
Aug.
Encl
irid
.
ad
Laurent
.
c.
95.96.97.98
.
the
not
acquiescing
in
his
Soveraign
Dominion
and
absolute
Power
of
disposing
all
things
which
hee
made
,
unto
whatsoever
uses
himselfe
pleaseth
:
into
which
I
am
sure
the
holy
Scripture
doth
resolve
all
,
Matth.
11.
25.26
.
Rom.
9.18.21.11.33
,
36.
Eph.
1.5.9.11
.
Psal.
135.6
.
Even
in
the
sinfull
actions
of
men
,
Sect.
5.
Gods
influence
and
providence
hath
a
particular
hand
.
As
actions
,
his
influence
;
as
sinfull
,
his
providence
.
His
influence
to
the
naturall
motion
and
substance
of
the
action
,
though
not
to
the
wickednesse
of
it
;
for
this
standeth
not
in
Being
or
perfection
(
else
the
fountaine
of
Being
and
perfection
must
needs
be
the
first
cause
of
it
)
but
in
defect
and
privation
of
perfection
.
As
when
a
hand
draweth
a
line
by
a
crooked
rule
,
the
line
is
from
the
hand
,
but
the
crookednesse
of
it
is
from
the
rule
:
or
,
as
when
a
man
goeth
lamely
,
the
motion
as
motion
is
from
the
naturall
faculty
,
but
the
lamenesse
of
the
motion
is
from
the
defect
and
vitiousnesse
of
the
faculty
.
A
swearer
could
not
speak
an
oath
,
nor
a
murtherer
reach
out
his
hand
to
strike
a
blow
,
but
by
the
force
of
those
naturall
faculties
which
in
and
from
God
,
have
all
their
Being
and
working
.
But
that
these
naturall
motions
are
by
profanesse
or
malice
directed
unto
ends
morally
wicked
,
this
proceedeth
from
the
vitiosity
and
defect
which
is
in
the
second
cause
making
use
of
Gods
gifts
unto
his
owne
dishonour
.
2.
The
Providence
of
God
hath
a
notable
hand
in
the
guiding
,
ordering
,
and
disposing
of
these
actions
as
sinfull
unto
the
ends
of
his
own
glory
in
the
declaration
of
his
Power
,
Wisedome
,
and
Iustice
,
unto
which
the
sinnes
of
wicked
men
are
perforce
carried
on
,
contrary
to
those
ends
which
they
themselves
in
sinning
did
propose
unto
themselves
[
](A57143-e69750-b)a
a
Vid.
Aug.
de
〈…〉
lib.
11.
cap.
17.
&
lib.
14.
c●p
.
26.
q●
.
s●pe●
Exod.
●●
.
2.
qu●st
.
18.
de
peccat
.
O●ig
.
l
▪
1.
c.
34.
&
●●
.
Epist.
59.
in
solut.
q.
6.
contra
●ulian
.
Pelag.
lib.
5.
cap.
3.
&
4.
de
grat
.
&
lib.
Arbit
.
cap.
20.21
.
Epist.
120.
&
141.
Vt
medici
faedorū
animaliū
felle
aut
coagulo
utuntur
ad
mo●bos
sanandos
,
Vid
Plut.
de
sera
numinis
vindicta
.
Quid
tum
elaboratam
&
distorium
quam
est
ille
Discobo
los
Myronis
?
Si
quis
tamen
ut
parum
rectum
improbet
opus
nōne
ab
intellectu
artis
ab
.
〈◊〉
Quin●●l
lib.
2.
Instit.
cap.
13.
●
▪
Plutarch
.
Sympos
.
lib.
5.
c.
1.
.
As
an
Artificer
useth
the
force
of
naturall
causes
unto
artificiall
effects
:
as
an
Huntsman
useth
the
naturall
enmity
of
the
Dogge
against
the
Fox
or
Wolfe
,
unto
the
preservation
of
the
Lambs
which
otherwise
would
bee
destroyed
:
though
the
dogge
himselfe
by
nature
is
as
great
an
enemy
to
the
Lamb
,
as
the
Fox
.
As
the
Pharisees
were
as
great
enemies
to
Religion
as
the
Sadduces
;
yet
Paul
wisely
made
use
of
their
emnity
amongst
themselves
for
his
own
preservation
and
deliverance
from
them
both
.
Nothing
more
usuall
then
for
God
to
mannage
and
direct
the
sinnes
of
men
to
the
bringing
about
of
his
own
purposes
and
Counsels
.
Gen.
50.20
.
1
Sam.
2.25
.
1
King
.
2.26.27
.
2
Sam.
12.11
.
compared
with
2
Sam.
16.22
.
Esay
10.5.6
,
7.
Act.
4.28
.
Psal.
76.10
.
But
now
unto
gracious
actions
,
which
belong
not
at
all
unto
nature
as
nature
,
Vide
Field
of
the
Church
▪
l.
2.
cap.
●
.
Aug
,
de
Civ
.
Dei
l.
12.
cap.
9.
but
onely
as
inspired
and
actuated
with
spirituall
and
heavenly
principles
,
a
more
singular
and
notable
influence
of
God
is
required
,
not
onely
to
the
substance
of
the
action
,
but
more
especially
to
the
rectitude
and
goodnesse
of
it
;
for
wee
have
no
sufficiency
of
our selves
,
not
so
much
as
unto
the
first
offers
and
beginnings
of
good
in
our
thoughts
,
2
Cor.
3.5
.
when
we
are
bid
to
work
out
our
own
salvation
with
feare
and
trembling
,
it
must
be
in
dependence
on
the
power
,
and
in
confidence
of
the
aide
of
God
,
for
it
is
he
that
worketh
in
us
both
to
will
and
to
do
,
Phil.
●
.
11.12.13
.
when
we
Covenant
to
turn
unto
God
,
we
must
withall
pray
unto
him
to
turne
us
,
Lam.
5.21
.
Ier.
31.
God
commands
us
to
turn
our selves
,
and
to
make
us
a
new
heart
and
a
new
spirit
,
that
we
may
live
,
Ezek.
18.30.31
32.
but
withall
,
he
telleth
us
that
it
is
hee
who
gives
us
one
heart
,
and
one
way
and
a
new
spirit
,
that
we
may
walk
in
his
Statutes
,
Ezek.
11.19.20
Ier.
●2
.
39
.
He
giveth
us
posse
,
velle
,
agere
,
proficere
;
the
power
to
make
us
able
,
the
heart
to
make
us
willing
,
the
Act
to
walk
,
the
proficiency
to
improve
,
the
perseverance
to
finish
and
perfect
holinesse
.
David
cannot
run
in
the
way
of
Gods
Commandements
till
he
enlarge
his
heart
,
Psal.
119.32
.
nothing
can
finde
the
way
to
heaven
,
but
that
which
comes
first
from
heaven
,
Ioh.
2.13
.
wee
cannot
give
unto
God
any
thing
but
of
his
own
.
Who
am
I
,
saith
David
,
and
what
is
my
people
that
we
should
be
able
to
offer
so
willingly
after
this
sort
?
for
all
things
come
of
thee
and
of
thine
own
have
we
given
thee
,
1
Chron.
29.14
.
For
the
further
understanding
of
this
point
,
and
of
the
sweet
concord
and
concurrence
betweene
the
will
of
man
converted
,
Sect.
6.
and
the
effectuall
grace
of
God
converting
,
wee
shall
set
down
these
few
propositions
:
Vid.
Calvin
▪
in
Ezek.
1●
.
●
.
19.20
,
&
Aug.
contr.
2.
Epist.
Pelag.
lib.
1.
cap.
2.
&
lib.
2.
cap.
5.
1.
That
there
is
in
man
by
nature
a
power
or
faculty
which
wee
call
Free
will
,
whereunto
belongeth
such
an
indifferency
and
indeterminacy
in
the
manner
of
working
,
that
whether
a
man
will
a
thing
,
or
●ill
it
,
choose
it
,
or
turne
from
it
,
hee
doth
in
neither
move
contrary
to
his
owne
naturall
principles
of
working
.
A
stone
moving
downward
,
doth
move
naturally
;
upward
,
contrary
to
its
nature
,
and
so
violently
.
But
which
way
so
ever
the
will
moves
,
it
moves
according
to
the
condition
of
its
created
being
,
wherein
it
was
so
made
,
as
when
it
chose
one
part
of
a
contradiction
,
it
retained
an
inward
and
fundamentall
habitude
unto
the
other
,
like
those
gates
which
are
so
made
as
that
they
open
both
wayes
.
So
that
as
the
tongue
which
was
wont
to
sweare
or
blaspheme
,
when
it
is
converted
,
doth
by
the
force
of
the
same
faculty
of
speaking
,
being
newly
sanctified
,
utter
holy
and
gracious
speeches
:
so
the
will
,
which
being
corrupted
did
chuse
evill
and
only
evill
,
being
sanctified
doth
use
the
same
manner
of
operation
in
chusing
that
which
is
good
:
the
created
nature
of
it
remaining
still
one
and
the
same
,
but
being
now
guided
and
sanctified
by
different
principles
.
Gibeuf
.
de
libert.
Great
.
l.
1.
Melior
est
cum
tolus
haer●t
atque
constringi●ur
incommu●abili
Bono
,
quam
cum
inde
vel
ad
scipsum
relaxatur
,
Aug.
de
doct.
Christ
.
l.
1.
c.
2●
.
Libe●o
arbitrio
male
u●ens
Homo
&
seperdidit
&
ipsum
▪
Sicut
enim
qui
se
occidit
,
ut●que
vivendo
se
occidit
,
sed
se
occidendo
non
vivit
,
nec
s●ipsum
potest
resuscitare
cum
●●ciderit
:
Ita
cum
libero
peccaretu●
arbitrio
,
victore
peccato
amissum
est
&
liberum
arbitrium
,
Aug.
Enchirid.
c.
30.
&
Epist.
107.
This
wee
speak
onely
with
respect
to
the
naturall
manner
of
its
working
;
for
if
we
speake
of
liberty
in
a
morall
or
theologicall
sense
,
so
it
is
certaine
,
that
the
more
the
will
of
man
doth
observe
the
right
order
of
its
proper
objects
,
and
last
end
,
the
more
free
and
noble
it
is
,
the
very
highest
perfection
of
free
will
standing
in
an
immutable
adherency
unto
God
as
the
ultimate
end
of
the
creature
,
and
all
ability
of
receding
or
falling
from
him
being
the
deficiency
and
not
the
perfection
of
Free-will
.
)
And
therefore
the
more
the
will
of
man
doth
cast
off
and
reject
God
,
the
more
base
,
servile
,
and
captive
it
growes
.
In
which
sense
we
affirme
against
the
Papists
,
that
by
nature
man
since
the
fall
of
Adam
,
hath
no
Free-will
or
naturall
power
to
beleeve
and
convert
unto
God
,
or
to
prepare
himselfe
thereunto
.
2.
In
man
fallen
,
and
being
thereby
universally
in
all
his
faculties
levened
with
vitious
and
malignant
principles
,
there
is
a
native
privitie
and
corrupt
force
,
which
putteth
forth
it selfe
in
resisting
all
those
powerfull
workings
of
the
word
and
spirit
of
grace
,
that
oppose
themselves
against
the
body
of
sinne
,
and
move
the
will
unto
holy
resolutions
:
for
the
wisedome
of
the
flesh
cannot
bee
subject
unto
the
Law
of
God
,
Rom.
8.7
.
The
flesh
will
lust
against
the
spirit
,
as
being
contrary
thereunto
,
Gal.
5.17
.
an
uncircumcisied
heart
will
alwayes
resist
the
holy
spirit
,
Act.
7.51
.
there
is
such
a
naturall
antipathy
between
the
purity
of
the
word
and
the
impurity
of
the
will
of
man
,
that
he
naturally
refuseth
to
heare
,
and
snuffeth
at
it
,
and
pulleth
away
the
shoulder
,
and
hardneth
the
heart
,
and
stoppeth
the
eare
,
and
shutteth
the
eyes
,
and
setteth
up
strong
holds
,
and
high
reasonings
against
the
wayes
of
God
,
and
is
never
so
well
as
when
he
can
get
off
all
sight
and
thoughts
of
God
,
and
be
as
it
were
without
God
in
the
world
,
Ier.
5.3.6.10.17.23.19.15
.
Mal.
1.13
.
2
Chron.
36.16
.
3.
According
to
the
degrees
and
remainders
of
this
naturall
corruption
,
so
farre
forth
as
it
is
unmortified
and
unsubdued
by
the
power
of
grace
,
this
originall
force
doth
proportionably
put
forth
it selfe
in
withstanding
and
warring
against
the
Spirit
of
God
even
in
the
regenerate
themselves
:
Habitat
in
eis
,
&
mentem
Resistentem
repugnantemque
sollicitat
ut
ipse
conflictusetiamsi
non
sit
damnabilis
quia
non
perficit
iniquitatem
,
sit
miserabilis
tamen
quia
non
habet
pacem
.
Aug.
de
●upt
.
&
concupisc
▪
lib.
2.
cap.
2.
contra
Iulian.
Pelag.
lib.
5.
cap.
7.
A
notable
example
whereof
wee
have
in
Asa
,
of
whom
it
is
said
,
that
he
was
wroth
with
Hanani
the
Seer
,
and
put
him
in
a
Prison-house
,
and
was
in
a
rage
with
him
,
when
hee
reproved
him
for
his
carnall
confidence
,
2
Chron.
16.10
.
and
the
Apostle
doth
in
many
words
both
state
,
and
bewaile
the
warring
of
the
Law
of
his
members
against
the
law
of
his
minde
,
so
that
when
hee
did
with
the
one
serve
the
law
of
God
,
hee
did
with
the
other
serve
the
law
of
sinne
,
and
was
unable
to
doe
the
thing
which
hee
would
and
the
evill
which
he
would
not
,
he
did
doe
by
the
strength
of
sinne
that
dwelled
in
him
,
●
Rom.
7.14
,
15.
Sect.
7.
4.
We
are
to
distingish
of
the
will
of
God
,
Aquin.
Part.
1.
qu.
19.
art.
11.
which
is
set
forth
in
Scripture
two
manner
of
wayes
;
There
is
voluntas
signi
,
or
that
will
of
God
whereby
he
requires
us
to
work
,
and
which
he
hath
appointed
to
bee
observed
by
us
.
His
will
signified
in
precepts
and
prohibitions
.
This
is
the
will
of
God
,
saith
the
Apostle
,
even
your
sanctification
,
1
Thess.
4.3
.
So
we
are
said
to
prove
,
to
try
,
to
doe
Gods
will
,
or
that
which
is
pleasing
in
his
sight
,
Matth.
7.21
.
Rom.
12.2
.
Ioh.
8.29
.
and
there
is
voluntas
benepla●iti
,
the
will
of
his
purpose
and
counsell
,
according
unto
which
hee
himselfe
in
his
owne
secret
and
unsearchable
good
pleasure
is
pleased
to
work
;
for
hee
worketh
all
things
after
the
counsell
of
his
owne
will
,
Eph.
1.11
.
whatsoever
the
Lord
pleaseth
that
he
doth
in
heaven
and
earth
,
Psal.
135.6
.
And
no
second
causes
can
doe
any
thing
else
,
though
they
never
so
proudly
break
the
order
of
Gods
revealed
will
,
but
what
his
hand
and
Counsell
had
before
determined
,
Acts
4.28
.
The
will
of
Gods
precept
and
command
is
every
day
violated
,
resisted
,
and
broken
through
by
wicked
men
unto
their
owne
destruction
:
How
often
would
I
,
and
yee
would
not
?
Matth.
23.37
.
Ierem.
13.11
.
But
the
will
of
Gods
Counsell
and
purpose
cannot
bee
resisted
or
withstood
by
all
the
powers
of
the
world
;
the
Counsell
of
the
Lord
must
stand
;
and
[
](A57143-e70990-b)*
*
Multa
siunt
à
malis
contra
voluntatem
Dei
,
sed
tantae
est
ille
sapientiae
tantae
que
virtutis
,
ut
in
●os
exitus
sive
sines
quo●
bones
&
Iustos
ipse
prescivit
tendant
omnia
quae
voluntati
ejus
videntur
adversa
,
Aug.
de
Civ
.
Dei
,
lib.
22.
c
1.
Alii
obediunt
,
alii
ligantur
;
nemo
Leges
omnipotentis
evadit
de
Agone
Christiano
.
c
7.
Vid.
Bradwardin
.
de
Causa
Dei
,
lib.
1.
cap.
32.
&
Hug.
de
Sanct
Victor
.
Sum.
Sentent
.
Tract
.
1.
cap.
13.
&
de
Sacrament
.
lib
1.
part
.
2.
cap.
19
,
20
&
part
.
3.
cap.
5
,
6
,
13
,
14
,
15.
Anselm
.
lib.
1
cur
Deus
Homo
,
c.
15.
Lumbard
.
lib.
1.
dist.
17.
those
very
agents
that
worke
purposely
to
disappoint
and
subvert
it
,
doe
by
those
very
workings
of
theirs
brings
it
to
passe
:
and
when
by
their
owne
intentions
they
are
enemies
to
it
,
by
Gods
wonderfull
ordering
and
directing
,
they
are
executioners
of
it
,
Romans
9.19
.
Psalme
33.11.115.2
.
Proverbs
19.21
.
Esay
46.10
.
Ioshua
24.9
,
10.
5.
According
unto
this
distinction
of
Gods
will
,
wee
are
to
distinguish
of
his
Call
.
Some
are
called
voluntate
signi
,
by
the
will
of
his
precept
,
when
they
have
the
will
of
God
made
knowne
unto
them
,
and
are
thereby
perswaded
unto
the
obedience
of
it
in
the
ministry
of
the
Gospel
:
in
which
sense
our
Saviour
saith
,
many
are
called
,
but
few
chosen
,
Matth.
20.16
.
and
unto
those
who
refused
to
come
unto
him
that
they
might
have
life
,
he
yet
saith
,
These
things
I
say
that
you
might
be
saved
,
Ioh.
5.34
,
40.
Others
are
called
voluntate
beneplaciti
,
ordained
first
unto
eternall
life
by
the
free
love
and
grace
of
God
,
and
then
thereunto
brought
by
the
execution
of
that
his
decree
and
purpose
in
the
powerfull
calling
and
translating
of
them
from
darknesse
unto
light
.
And
this
is
to
bee
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A57143-e71220-b)*
*
Vocatio
alta
&
secreta
quá
sit
ut
legi
atque
doctrinae
accommodemus
assensum
,
Aug.
Epi.
107.
vocatio
qu●
sit
credens
:
de
praedestinat
.
Sanct.
c.
16
,
17.
according
unto
purpose
,
Rom.
8.28
.
namely
,
the
purpose
and
counsell
of
shewing
mercy
to
whom
he
will
shew
mercy
,
Rom.
9.18
.
6.
They
who
are
called
,
only
as
the
Hen
calleth
her
chicken
,
with
the
meere
outward
Call
or
voyce
of
Christ
in
the
Evangelicall
Ministry
,
may
and
doe
resist
this
Call
,
and
so
perish
.
Corazin
and
Bethsaida
and
Capernaum
,
were
outwardly
called
by
the
most
powerfull
Ministeriall
meanes
that
ever
the
world
enjoyed
,
both
in
Doctrine
and
Miracles
:
and
yet
our
Saviour
tels
them
that
they
shall
be
in
a
worse
condition
in
the
day
of
Judgement
then
Tyre
,
Sidon
,
or
Sodom
,
Matth.
11.21
,
24.
So
the
Prophet
complaines
,
Who
hath
beleeved
our
report
,
or
to
whom
is
the
arme
of
the
Lord
revealed
,
Esay
53.1
.
which
the
Evangelist
applies
unto
the
argument
of
conversion
,
Iohn
12.37
,
40.
for
so
the
hand
or
arme
of
the
Lord
is
said
to
be
with
his
Ministers
,
when
by
their
Ministery
men
doe
turne
to
the
Lord
,
Act.
11.21
.
And
the
same
Prophet
againe
,
or
Christ
in
him
complaines
,
All
the
day
long
have
I
stretched
forth
my
hands
unto
a
disobedient
and
gainesaying
people
:
Esay
65.
2.
Rom.
10.21
.
So
disobedient
and
gaine
saying
,
that
wee
finde
them
resolve
sometimes
point
blank
contrary
to
the
Call
of
God
,
Ier.
44.16
,
27.
Ier.
18.11.12
.
Ier.
2.25
.
Matth.
23.27
.
7.
They
who
are
called
inwardly
and
spiritually
,
Sect.
8.
with
an
heavenly
Call
,
Illud
nescio
quomodo
dicitur
,
frustra
deum
misereri
nisi
nos
velimus
.
Si
enim
Deus
miseretur
,
etiam
volumus
;
ad
eandem
quippe
misericordiam
pertinet
ut
velimus
,
Aug.
ad
Simplician
.
lib.
1.
qu.
2.
Haec
gratia
quae
occulte
humanis
cordibus
divina
largitate
tribuitur
,
à
nullo
●uro
corde
respuitur
.
Ideo
quippe
tribuitur
,
ut
cordis
duritia
primitus
auseratur
,
de
praedestinat
.
Sanct.
cap.
8.
&
contr.
2
Epist.
Pelag.
lib.
1.
cap.
20.
vocatione
altâ
&
secundum
propositum
,
with
such
a
Call
as
pursueth
the
Counsell
and
purpose
of
God
for
their
salvation
,
though
they
doe
resist
quoad
pugnam
,
and
corruption
in
them
doth
strive
to
beare
up
against
the
grace
of
Christ
,
yet
they
doe
not
resist
finally
and
quoad
eventum
,
unto
the
repelling
or
defeating
of
the
operation
of
Gods
effectuall
grace
:
but
they
are
thereby
framed
to
embrace
,
approve
,
and
submit
unto
that
Call
,
God
himselfe
working
a
good
will
in
them
,
captivating
their
thoughts
unto
the
obedience
of
Christ
,
and
working
in
them
that
which
is
pleasing
in
his
own
sight
,
Phil.
2.13
.
2
Cor.
10.5
.
Heb.
13.21
.
And
this
is
done
by
a
double
Act.
§.
9.
1.
An
act
of
spirituall
teaching
,
and
irradiating
the
minde
and
judgement
with
heavenly
light
,
called
by
the
Prophet
the
writing
of
the
law
in
the
heart
,
and
putting
it
into
the
inward
parts
,
Ier.
31.33
.
2
Cor.
3.3
.
and
by
our
Saviour
,
The
Fathers
Teaching
,
Iob.
6.45
.
and
the
holy
Spirits
convincing
of
sinne
,
righteousnesse
and
judgement
,
Iohn
16.8
,
11.
and
by
the
Apostle
,
a
demonstration
of
the
spirit
and
power
,
1
Cor.
2.4
.
A
spirituall
revelation
of
wisedome
out
of
the
word
unto
the
conscience
,
Eph.
1.17
.
For
though
we
are
to
condemne
fanatick
revelations
besides
the
word
,
and
without
it
:
yet
wee
must
accknowledge
spirituall
revelation
,
or
manifestation
of
the
divine
light
and
power
of
the
word
by
the
holy
Spirit
in
the
mindes
of
men
converted
:
for
the
word
of
God
being
a
spirituall
Object
,
doth
unto
the
salvificall
knowledge
of
it
require
such
a
spirituall
quality
in
the
faculty
which
must
know
it
,
as
may
be
able
to
passe
a
right
judgement
upon
it
;
for
spirituall
things
are
spiritually
discerned
,
1
Cor.
2.14
.
It
is
true
,
that
hypocrites
and
other
wicked
men
may
have
very
much
notionall
and
intellectuall
knowledge
of
the
Scriptures
,
Cibus
in
som●is
simillimus
est
〈◊〉
vigilantium
,
quo
tamen
do●m●●ntes
non
〈◊〉
,
Aug.
Confess
.
lib.
3.
cap.
6.
Sol
non
omnes
quibus
lucet
etiam
accendit
.
Sic
sapicatia
multos
quos
docet
non
continuo
etiam
acc●ndit
.
Aliud
est
multas
divitias
scire
,
aliud
possidere
:
nec
notitia
d●vitem
sacit
,
s●d
poss●ssio
.
Bernard
.
in
Cant.
Serm.
23.
and
those
holy
things
therein
revealed
,
Heb.
6.4
.
2
Pet.
2.21
.
But
none
of
that
knowledge
amounteth
unto
that
which
is
called
the
Teaching
of
God
,
and
a
spirituall
demonstration
:
for
the
mysteries
of
the
Gospell
were
unto
this
end
revealed
,
that
by
them
we
might
be
brought
unto
the
obedience
of
Christ
;
and
therefore
the
knowledge
of
them
is
never
proportioned
or
commensurate
to
the
object
,
till
the
mind
be
thereby
made
conformed
unto
Christ
,
till
the
conceptions
which
are
framed
in
us
touching
God
,
and
sin
,
and
grace
,
and
heaven
,
and
eternall
things
,
be
suteable
to
those
which
were
in
the
minde
of
Christ
,
1
Cor.
2.16
.
Evangelicall
truths
are
not
fitted
unto
meere
intellectuall
,
but
unto
practicall
judgement
.
It
is
such
a
knowledge
of
Christ
as
may
fill
us
with
the
fulnesse
of
God
,
Ephe.
3.18.19
.
A
knowledge
that
must
work
communion
with
Christ
,
and
conformity
unto
him
,
Phil.
3.10
.
A
knowledge
that
must
produce
a
good
conversation
,
Iam.
3.13
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
B●sil
.
de
martyre
manante
.
Hominis
sapientia
pietas
est
.
Aug.
Enchirid
cap.
2.
de
doctr.
Christiana
,
lib.
2.
cap.
6.7
.
&
lib.
1.
cap.
35.
He
that
saith
he
knoweth
him
,
and
keepeth
not
his
Commandements
,
is
a
lier
,
and
the
truth
is
not
in
him
,
1
Ioh.
2.3
,
4.
We
doe
not
know
Christ
till
wee
know
him
as
our
chiefest
good
,
as
our
choycest
treasure
,
as
our
unsearchable
riches
,
as
Elect
,
and
precious
,
and
desireable
,
and
altogether
lovely
,
and
the
fairest
of
ten
thousand
,
and
worthy
of
all
acceptation
,
in
comparison
of
whom
all
the
world
besides
is
as
dung
.
The
knowledge
of
Christ
is
not
seeing
onely
,
but
seeing
and
tasting
,
Psal.
34.8
.
Psal.
119.103
.
And
therefore
they
who
in
one
sense
are
said
to
have
known
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A●●tor
.
Et●ic
.
l.
3.
c.
7.
Rom.
1.21
.
are
yet
in
the
same
place
,
verse
28.
said
not
to
have
God
in
their
knowledge
.
It
is
an
excellent
speech
of
the
Philosopher
,
That
such
as
every
man
is
in
himselfe
,
such
is
the
end
that
he
works
unto
,
and
such
notions
he
hath
of
that
good
which
is
his
end
.
And
therefore
it
is
impossible
that
a
wicked
frame
of
heart
can
ever
look
upon
any
supernatuall
object
as
his
last
end
,
or
as
principally
desireable
.
If
I
should
see
a
man
choose
a
small
trifle
before
a
rich
jewell
,
however
hee
should
professe
to
know
the
excellency
and
to
value
the
richnesse
of
that
jewell
;
yet
I
should
conclude
that
hee
did
not
indeed
understand
the
worth
of
it
a
right
.
And
therefore
unto
the
perfect
and
proper
knowledge
of
supernaturall
things
,
there
is
required
a
speciall
work
of
the
grace
and
spirit
of
Christ
opening
the
heart
,
and
working
it
to
a
spirituall
constitution
proportionable
to
such
kinde
of
truths
about
which
it
is
conversant
.
The
Scripture
every
where
attributeth
this
worke
unto
God
,
Deum
scire
nemo
potest
nisi
Deo
docente
:
sine
Deo
non
cognoscitur
Deus
.
Irenaeus
l.
4.
c.
14.
A
deo
discendum
est
quid
de
Deo
mulligendum
sit
,
quia
non
nisi
se
Authore
cognoscitur
,
Hil.
de
Trin.
l.
5.
and
his
Spirit
;
It
is
he
that
giveth
a
heart
to
perceive
,
and
eyes
to
see
,
and
eares
to
heare
,
Deut.
29.4
.
It
is
he
that
giveth
an
heart
to
know
him
,
Ier.
24.7
.
It
is
he
that
manifesteth
himselfe
unto
those
that
love
him
,
Ioh.
14.21
.
It
is
he
that
revealeth
unto
us
by
his
Spirit
the
things
of
God
,
1
Cor.
2.10
.
It
is
he
that
giveth
us
an
understanding
,
1
Ioh.
5.20
.
and
that
opens
the
understanding
to
understand
the
Scriptures
,
Luk.
24.45
.
Act.
16.14
.
It
is
he
that
teacheth
us
to
call
Christ
our
Lord
,
Matth.
16.17
.
1
Cor.
12.3
.
for
the
voyce
of
carnall
and
corrupt
Reason
is
,
we
will
not
have
this
man
to
raign
over
us
,
Luk.
19.14
.
Every
man
naturally
frameth
and
shapeth
his
notions
of
doctrinall
matters
unto
the
manner
of
his
conscience
and
conversation
,
embracing
that
which
is
consonant
,
and
rejecting
that
which
is
dissonant
thereunto
,
Mic.
2.11
.
Esay
.
30.10
,
11.
To
the
uncleane
every
thing
is
uncleane
,
because
the
very
minde
and
conscience
of
such
men
is
defiled
,
Tit.
1.15
.
This
then
is
the
first
work
in
effectuall
calling
,
the
opening
of
the
eye
of
the
minde
rightly
to
conceive
of
the
things
of
God
,
of
the
guilt
of
sin
,
of
the
heavinesse
of
wrath
,
of
the
perill
of
perishing
,
of
the
weight
and
moment
of
damnation
and
salvation
,
of
the
things
that
concerne
its
everlasting
peace
,
of
the
righteousnesse
of
Christ
,
of
the
beauties
of
holinesse
,
of
the
exceeding
abundant
weight
of
glory
,
of
the
comforts
of
the
holy
Spirit
,
and
the
unspeakable
and
glorious
joy
shed
forth
into
the
heart
by
believing
.
These
truths
the
heart
is
so
convinced
of
,
as
seriously
to
ponder
them
,
and
to
fix
its
deepest
and
saddest
considerations
upon
them
.
2.
An
act
of
spirituall
inclining
and
effectuall
determining
the
will
of
man
to
embrace
the
ultimate
dictate
of
a
minde
thus
enlightned
,
§.
10.
and
to
make
a
most
free
,
spontaneous
,
and
joyfull
choyce
of
supernaturall
good
things
thus
rightly
apprehended
,
upon
a
cleare
and
deliberate
consideration
of
their
excellency
above
all
other
things
,
Phil.
3.8
.
This
Act
of
choosing
the
Lord
for
our
portion
and
chiefest
good
,
and
of
cleaving
unto
him
,
we
finde
often
mentioned
in
the
Scripture
,
Deut.
30.19
.
Iosh.
24.22
.
Psal.
84.10
.
Heb.
11.25
.
Act.
11.23
.
Psal.
119.30
,
31
,
173.
for
when
the
soule
of
a
man
is
so
throughly
by
Gods
teaching
convinced
of
the
danger
and
misery
of
sinne
,
wherein
so
long
as
a
man
continueth
,
he
lives
onely
to
dishonour
God
,
and
to
undoe
himselfe
:
of
the
benefit
of
righteousnesse
in
Christ
,
whereby
he
is
reconciled
unto
God
,
and
adopted
unto
a
glorious
inheritance
:
and
of
the
beauty
of
Holinesse
,
whereby
he
is
conformed
unto
Christ
his
Head
,
and
fitted
for
the
Inheritance
:
Operatur
Deus
in
●ordibus
quid
aliud
qua
voluntatem
?
Aug.
Ep.
107.
C●rtum
est
nos
velle
cum
volumus
,
sed
ipse
facit
ut
velimus
praebendo
vires
efficacissimas
voluntati
.
De
grat
.
&
lib.
arbit.
cap.
16.
These
previous
Acts
of
heavenly
teaching
,
are
alwayes
seconded
with
effectuall
operations
upon
the
will
,
suteable
unto
themselves
:
for
the
liberty
of
the
will
doth
not
stand
in
a
peremptory
indifferency
unto
any
object
whatsoever
(
else
there
should
be
no
liberty
in
heaven
)
this
is
a
defect
and
imperfection
,
not
any
matter
of
power
or
fredome
;
misera
vis
est
valere
ad
nocendum
.
But
the
liberty
of
will
standeth
in
this
,
that
being
a
reasonable
appetite
,
it
is
apt
to
be
led
one
way
or
another
,
to
choose
one
thing
or
another
,
according
to
the
dictates
of
reason
,
and
servato
ordine
sinis
,
with
subjection
to
that
which
it
made
appeare
to
bee
the
supreame
end
and
happinesse
of
the
soule
;
for
every
faculty
is
naturally
subservient
to
the
ultimate
good
of
that
nature
whereof
it
is
a
faculty
,
and
should
monstrously
exorbitate
from
its
use
and
end
,
if
it
should
put
forth
it selfe
to
the
destruction
,
or
refuse
to
close
with
that
which
is
the
happinesse
of
the
soule
unto
wich
it
pertaines
.
As
soone
as
ever
therefore
the
Spirit
of
grace
doth
by
such
a
spirituall
and
practicall
demonstration
as
hath
been
described
,
set
forth
God
in
Christ
as
the
supreame
and
most
unquestionable
end
and
happinesse
of
the
soule
,
there
are
consequently
suteable
impressions
upon
the
will
,
determining
it
unto
operations
conforme
unto
such
a
beautifull
and
glorious
object
,
and
enlarging
it
to
runne
unto
this
Center
,
to
renounce
all
other
things
and
to
cleave
onely
unto
this
.
And
these
Acts
upon
the
will
are
,
1.
By
preventing
Grace
,
it
is
bended
and
excited
unto
heavenly
appetitions
,
and
unto
the
choyce
of
such
spirituall
good
things
,
the
soveraigne
excellencies
whereof
have
been
so
sweetly
represented
.
Good
is
the
object
of
the
will
;
we
cannot
will
evill
under
the
notion
of
evill
:
and
amongst
good
things
,
that
which
is
by
the
practicall
judgement
resolved
to
bee
best
,
and
that
by
the
teaching
of
God
himselfe
(
who
neither
is
deceived
,
nor
can
deceive
)
is
the
object
of
the
wills
election
:
and
thus
God
by
his
exciting
grace
worketh
in
us
ipsum
velle
,
that
every
Act
whereby
we
choose
Christ
,
and
subscribe
our
name
in
the
role
of
his
souldiers
and
servants
,
answering
the
Call
of
God
by
a
most
chearfull
consent
thereunto
.
2.
By
assisting
and
cooperating
Grace
[
](A57143-e73190-b)*
*
Cooperando
perficit
quod
operando
incipit
;
ut
velimus
sine
nobis
operatur
cum
volumus
nobiscum
cooperatur
,
Aug.
de
grat
.
&
lib.
Arbitr
.
c.
17.
Enchirid.
cap
32.
de
nat.
&
grat
.
cap.
31.
contr.
2.
Epist.
Pelag.
lib.
2.
cap.
ult.
Non
mihi
sufficit
quod
semel
donavit
nisi
semper
donaverit
.
Peto
ut
accipiam
,
&
cum
accepero
,
rursus
peto
,
&c.
Hier.
Epist.
,
it
is
further
enabled
to
put
forth
this
good
will
into
deed
,
and
so
to
work
towards
its
salvation
,
Esay
26.12
.
1
Cor.
15.10
.
Lastly
,
by
subsequent
Grace
,
it
is
carried
on
towards
perfection
,
to
finish
what
was
begun
,
and
so
to
proceed
from
the
beginning
of
faith
in
vocation
to
the
end
of
faith
in
salvation
,
the
Spirit
of
Christ
working
in
us
,
as
he
himselfe
did
work
for
us
unto
a
consummatum
est
,
saving
to
the
uttermost
those
that
come
unto
God
by
him
,
Phil.
1.6
.
1
Pet.
9.10
.
Heb.
13.21
.
Eph.
4.13
.
Heb.
7.25
.
And
by
this
meanes
the
native
obstinacy
of
the
will
both
in
and
after
conversion
is
subdued
,
so
that
it
neither
doth
nor
can
overcome
the
grace
of
God
working
effectually
with
his
word
:
First
,
because
of
the
purpose
of
God
,
to
shew
mercy
where
he
will
shew
mercy
,
which
can
in
no
wise
be
resisted
.
Secondly
,
because
of
the
power
of
God
,
in
the
effectuall
applying
of
that
mercy
unto
the
soules
of
men
with
admirable
sweetnesse
,
with
undeniable
evidence
,
with
ineffable
perswasion
,
with
omnipotent
and
invincible
energie
,
which
no
hardnesse
of
heart
is
able
to
refuse
,
because
the
proper
operation
of
it
is
to
take
away
that
hardnesse
which
would
refuse
it
,
and
that
by
an
act
of
equall
power
with
that
whereby
Christ
was
raised
from
the
dead
,
which
all
the
world
was
not
able
to
hinder
or
prevent
,
Eph.
1.19
.
Col.
2.12
.
1
Pet.
1.5
.
Thus
wee
see
,
though
wee
desire
,
and
endeavour
,
and
purpose
,
and
covenant
conversion
and
amendment
of
life
;
yet
the
whole
progresse
of
conversion
,
our
promises
,
our
covenants
,
our
abilities
,
our
sufficiencies
to
make
good
any
thing
,
doe
all
receive
their
stability
from
the
grace
of
God
.
§.
11.
From
whence
wee
learne
:
First
,
Not
to
put
confidence
in
our
own
studies
,
vowes
,
purposes
,
promises
of
new
obedience
:
Every
man
is
a
lyar
;
no
sooner
left
unto
himselfe
,
but
hee
becomes
a
miserable
spectacle
of
weaknesse
and
mutability
.
Vide
Aug.
de
correp.
&
grat
.
cap.
11.
Even
Adam
in
innocency
when
hee
was
to
be
supported
and
persevere
by
his
owne
strength
,
though
hee
had
no
sinne
or
inward
corruption
to
betray
him
,
how
suddenly
was
he
thrown
down
from
his
excellency
by
Satan
with
a
poore
and
slender
temptation
?
how
strangely
did
a
creature
of
so
high
and
noble
a
constitution
exchange
God
himselfe
for
the
fruit
of
a
tree
,
believe
a
Serpent
before
a
Maker
,
and
was
so
miserably
cheated
as
to
suppose
that
by
casting
away
Gods
Image
,
he
should
become
the
more
like
him
?
Who
could
have
thought
that
David
a
man
after
Gods
owne
heart
,
with
one
miscarrying
glance
of
his
eye
should
have
been
plunged
into
such
a
gulfe
of
sinne
and
misery
as
he
fell
into
?
that
so
spirituall
and
heavenly
a
soule
should
be
so
suddenly
overcome
with
so
sensuall
a
temptation
?
that
so
mercifull
and
righteous
a
man
should
so
greatly
wrong
a
faithfull
servant
as
he
did
Vriah
,
and
then
make
the
innocent
blood
of
him
whom
hee
wronged
,
a
mantle
to
palliate
and
to
cover
the
wrong
,
Vt
Bellerophon
literas
in
scipsum
scriptas
serebat
.
Hom.
Ili
.
2.
&
Plut.
de
Curiositate
.
and
make
use
of
his
fidelity
to
convey
the
letters
and
instructions
for
his
own
ruine
?
Who
could
have
thought
that
Lot
,
so
soone
after
he
had
been
delivered
from
fire
and
brimstone
,
and
vexed
with
the
filthy
conversation
of
the
Sodomites
,
should
bee
himselfe
inflamed
with
unnaturall
,
incestuous
lust
?
who
could
have
suspected
,
that
Peter
who
had
his
name
from
a
Rock
,
should
be
so
soone
shaken
like
a
Reed
,
and
after
so
solemn
a
protestation
not
to
forsake
Christ
though
all
else
should
,
to
bee
driven
with
the
voice
of
a
Maide
from
his
stedfastnesse
,
and
with
oaths
and
curses
be
the
first
that
denied
him
?
Surely
every
man
in
his
best
estate
is
altogether
vanity
.
Therefore
it
behoveth
us
to
be
alwayes
humbled
in
the
sight
of
our selves
,
and
to
be
jealous
1.
Of
our
originall
impotency
unto
the
doing
of
any
good
,
unto
the
forbearing
of
any
evill
,
unto
the
repelling
of
any
temptation
by
our
owne
power
:
In
his
owne
might
shall
no
man
be
strong
,
1
Sam.
2.9
.
To
bee
a
sinner
and
to
be
without
strength
,
are
termes
equivolent
in
the
Apostle
,
Rom.
5.6
,
8.
Nay
,
even
where
there
is
a
will
to
doe
good
,
there
is
a
defect
of
power
to
perform
it
,
Rom.
7.18
.
our
strength
is
not
in
our selves
,
but
in
the
Lord
and
in
the
power
of
his
might
,
and
in
the
working
of
his
Spirit
in
our
inner
man
,
Eph.
6.10.3.19
.
Phil.
4.13
.
If
but
a
good
thought
arise
in
our
mind
,
or
a
good
desire
and
motion
bee
stirring
in
our
heart
,
or
a
good
word
drop
from
our
lips
,
we
have
great
cause
to
take
notice
of
the
grace
of
God
that
offered
it
to
us
,
and
wrought
it
in
us
,
and
to
admire
how
any
of
the
fruit
of
Paradise
could
grow
in
so
heathy
a
wildernesse
.
2.
Of
our
naturall
antipathy
and
reluctancy
unto
holy
duties
;
our
aptnesse
to
draw
back
towards
perdition
;
to
refuse
and
thrust
away
the
offers
and
motions
of
grace
;
our
rebellion
which
ariseth
from
the
law
of
the
members
against
the
law
of
the
minde
;
the
continuall
droppings
of
a
corrupt
heart
upon
any
of
the
tender
buds
and
sproutings
of
piety
that
are
wrought
within
us
,
our
aptnesse
to
bee
weary
of
the
yoke
,
and
to
shake
off
the
burden
of
Christ
from
our
shoulders
,
Esay
43.22
.
our
naturall
levity
and
inconstancy
of
spirit
in
any
holy
resolutions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vide
●thenaeum
,
l
7.
c
▪
19
Tertul.
de
P●●l
.
c.
3.
〈…〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
A●ist
E●h
.
l.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
li●
9
cap.
4
Hoc
hab●m
int●r
cae●tera
b●ai
mo●es
,
placent
sibi
&
p●rmanent
,
Levis
est
malitia
,
saepe
mutatur
Senec.
Epist.
47.
Maximum
indicium
est
malae
mentis
,
fluctuatio
,
Epist.
120.
continuing
but
as
a
morning
dew
,
which
presently
is
dryed
up
,
beginning
in
the
spirit
and
ending
in
the
flesh
,
having
interchangeable
fits
of
the
one
and
the
other
,
like
the
Polypus
,
now
of
one
colour
,
and
anon
of
another
;
now
hot
with
zeale
,
and
anon
cold
with
security
;
now
following
Moses
with
Songs
of
Thanksgiving
for
Deliverance
out
of
Egypt
,
and
quickly
after
thrusting
Moses
away
,
and
in
heart
returning
unto
Egypt
againe
.
Such
a
discomposednesse
and
naturall
instability
there
is
in
the
spirit
of
man
,
that
like
strings
in
an
instrument
,
it
is
apt
to
be
altered
with
every
change
of
weather
,
nay
while
you
are
playing
on
it
,
you
must
ever
and
anon
bee
new
turning
it
;
like
water
heated
,
which
is
alwayes
offering
to
reduce
it selfe
to
its
own
coldnesse
.
No
longer
Sun
,
no
longer
light
;
no
longer
Christ
,
no
longer
grace
:
If
his
back
be
at
any
time
upon
us
,
our
back
will
immediately
be
turned
from
him
,
like
those
forgetfull
Creatures
in
Seneca
,
who
even
while
they
are
eating
,
if
they
happen
to
looke
aside
from
their
meat
,
immediately
lose
the
thoughts
of
it
,
and
goe
about
seeeking
for
more
.
3.
Of
the
manifold
decayes
and
abatements
of
the
grace
of
God
in
us
,
our
aptnesse
to
leave
our
first
Love
,
Revel
.
2.4
.
How
did
Hezekiah
fall
into
an
impolitick
vainglory
[
](A57143-e74130-b)*
*
L●g●
Imperiali
interdicta
vini
,
olei
,
liquaminis
exportatio
,
ne
Barbari
gustu
illecti
promptiùs
invaderent
sines
Romanorum
,
Leg.
1.
Cod.
quae
res
exportari
non
deb●at
.
Et
apud
Chineses
,
exteri
in
leca
Regni
Interiora
non
admittuntur
,
tantùm
in
oris
ma●●timis
conceditur
commercium
.
Boterus
in
Catalog
.
Imperiorum
.
,
in
shewing
all
his
Treasures
unto
the
Ambassadors
of
a
forraign
Prince
,
thereby
kindling
a
desire
in
him
to
be
master
of
so
rich
a
Land
,
as
soone
as
God
left
him
unto
himselfe
?
2
King
.
20.12
,
13.
How
quickly
without
continuall
husbandry
will
a
Garden
or
Vineyard
be
wasted
and
overgrown
with
weeds
?
How
easily
is
a
ship
when
it
is
at
the
very
shore
,
carried
with
a
storme
back
into
the
Sea
againe
?
How
quickly
will
a
curious
watch
if
it
lie
open
,
gather
dust
into
the
wheeles
and
bee
out
of
order
?
Though
therefore
thou
have
found
sweetnesse
in
Religion
,
joy
in
the
holy
Spirit
,
comfort
,
yea
heaven
in
good
duties
,
power
against
corruptions
,
strength
against
temptations
,
triumph
over
afflictons
,
assurance
of
Gods
favour
,
vigour
,
life
,
and
great
enlargement
of
heart
in
the
wayes
of
godlinesse
;
yet
for
all
this
be
not
high-minded
,
but
feare
.
Remember
the
flower
that
is
wide
open
in
the
morning
when
the
Sunne
shines
upon
it
,
may
be
shut
up
in
the
evening
,
before
night
come
.
If
the
Sunne
had
not
stood
still
,
Ioshua
had
not
taken
vengeance
on
the
enemy
,
Iosh.
10.13
.
and
if
the
Sunne
of
righteousnesse
doe
not
constantly
shine
upon
us
and
supply
us
,
wee
shall
not
be
able
to
pursue
and
carry
on
any
victorious
affections
.
While
God
openeth
his
hand
thou
art
filled
,
but
if
he
withdraw
his
face
,
thou
wilt
be
troubled
againe
,
Psal.
104.28
,
29.
Therefore
take
heed
of
resting
on
thine
owne
wisdome
or
strength
.
Thou
mayest
after
all
this
grieve
the
Spirit
of
God
,
and
cause
him
to
depart
and
hide
himselfe
from
thee
:
thou
mayest
fall
from
thy
stedfastnesse
,
and
lose
thy
wonted
comforts
;
thou
mayest
have
a
dead
wi●ter
upon
the
face
of
thy
conscience
,
and
be
brought
to
such
a
sad
and
disconsolate
condition
,
as
to
conclude
that
God
hath
cast
thee
out
of
his
sight
,
that
he
hath
forgotten
to
be
gracious
,
and
hath
shut
up
his
loving
kindnesse
in
displeasure
▪
to
roare
out
for
anguish
of
spirit
as
one
whose
bones
are
broken
;
thy
soule
may
draw
nigh
to
the
grave
,
and
thy
life
to
the
destroyers
,
and
thou
mayest
finde
it
a
wofull
and
almost
insuperable
difficulty
to
recover
thy
life
and
thy
strength
again
.
It
was
so
with
Iob
,
Chap.
10.16
,
17.
Chap.
13.26.27.28
.
Chap.
16.9
,
13.
Chap.
30.15
,
31.
It
was
so
with
David
,
Psal.
51.8
Psal.
77.2
,
3
,
4.
It
was
so
with
Heman
,
Psal.
88.
and
diverse
others
.
See
Iob
33.19.22
.
Psal.
1●●
.
3
,
11.
Isa
54.6
,
11.
Ion.
2.3
,
4.
Therefore
we
should
still
remember
in
a
calme
to
provide
for
a
storme
;
to
stirre
up
the
graces
of
God
continually
in
our selves
that
they
be
not
quenched
,
2
Tim.
1.6
.
So
to
rejoyce
in
the
Lord
,
as
withall
to
work
out
our
salvation
with
fear
and
tr●mbling
,
Psal
2.11
.
Phil.
2.12
,
13.
never
to
let
the
grace
of
God
puffe
us
up
,
or
make
us
forgetfull
of
our
own
weaknesse
;
but
as
the
Apostle
s●ith
of
himself
in
regard
of
Gods
grace
,
When
I
am
weak
,
then
am
I
strong
,
2
Cor.
12.10
.
so
to
say
of
our selves
in
regard
of
our
own
naturall
corruption
,
when
I
am
strong
,
then
I
am
weak
.
Secondly
,
This
must
not
so
humble
us
as
to
deject
and
dismay
us
,
Sect.
12.
or
make
us
give
over
the
hope
of
holding
out
to
the
end
,
when
our
nature
is
so
weak
,
our
enemies
so
strong
,
our
temptations
so
many
:
but
we
must
withall
be
quickned
by
these
considerations
,
with
prayer
to
implore
,
and
with
faith
to
rely
on
and
draw
strength
from
the
word
,
and
grace
of
God
,
to
have
alwayes
the
window
of
the
soule
open
towards
the
Sunne
of
righteousnesse
,
whereby
the
supplies
of
his
grace
to
prevent
,
exci●e
,
assist
,
follow
,
establish
us
,
and
carry
on
every
good
thing
which
he
hath
begun
for
us
,
may
be
continually
admitted
.
This
is
one
of
the
most
necessary
duties
for
a
Christian
,
to
hold
constant
and
fixed
purposes
in
godlinesse
:
the
Scripture
frequently
calls
upon
us
for
them
,
that
with
purpose
of
heart
wee
would
cleave
unto
God
,
Act.
11.23
.
That
we
would
continue
in
the
grace
of
God
,
Act.
13.43
.
that
we
would
bee
rooted
and
grounded
in
love
,
Ephes.
3.17
.
that
we
would
hold
fast
the
profession
of
our
faith
without
wavering
Hebr.
10.23
.
th●t
we
would
be
stedfast
and
unmoveable
,
alwayes
abounding
in
the
work
of
the
Lord
,
1
Cor.
15.58
.
that
we
would
look
to
our selves
that
wee
may
not
lose
the
things
which
wee
have
wrought
,
2
Ioh.
ver.
8.
that
we
would
hold
fast
and
keep
the
works
of
Christ
unto
the
end
,
Revel.
2.25
,
26.
and
it
is
that
which
godly
men
are
most
earnestly
solicitous
about
,
and
do
strive
unto
with
greatest
importunity
:
I
have
purposed
that
my
mouth
shall
not
transgresse
,
Psal.
17.3
.
Vnite
my
heart
to
feare
thy
name
,
Psal.
86.11
.
My
heart
is
fixed
,
O
God
,
my
heart
is
fixed
,
I
will
sing
and
give
praise
.
Psal.
●7
.
7
.
Therefore
in
this
case
it
is
necessarie
for
us
to
draw
nigh
unto
God
,
who
onely
can
ratifie
all
our
pious
resolutions
,
who
giveth
power
to
the
faint
,
and
to
them
that
have
no
power
encreaseth
strength
,
Isa.
40.29
.
who
onely
c●n
settle
and
stablish
the
●earts
of
men
,
1
Pet.
5.10
.
The
conscience
of
our
duty
the
sense
of
our
frailtie
,
the
power
,
malice
,
and
cunning
of
our
Enemies
,
the
obligation
of
our
Covenant
,
should
direct
the
sou●e
perpetually
unto
God
for
the
supply
of
his
grace
,
that
that
may
in
all
our
weaknesses
be
sufficient
for
us
,
and
hold
us
up
that
we
may
be
safe
,
as
the
Psalmist
speaks
,
Psal.
119.117
.
and
may
never
through
infirmitie
or
unstablenesse
of
spirit
violate
our
own
resolutions
.
Thirdly
,
This
is
matter
of
great
comfort
unto
the
godly
,
Sect.
13.
that
in
the
midst
of
so
many
temptations
,
snares
,
impediments
,
amongst
which
we
walk
,
not
onely
the
s●fetie
of
our
souls
,
and
securitie
of
our
eternall
salvation
;
but
even
our
present
condition
in
this
life
,
our
conversion
,
our
obedience
,
all
our
pious
purposes
of
heart
,
all
the
progresse
we
make
in
an
holy
conversation
,
do
not
depend
upon
the
weaknesse
and
uncertainty
of
an
humane
will
,
but
upon
the
infallible
truth
,
the
constant
p●omise
,
the
immutable
purpose
,
the
invincible
power
,
the
free
love
the
abs●lute
grate
,
the
omnipotent
wisdome
and
working
of
God
,
who
doth
whatsoever
he
pleaseth
both
in
heaven
and
earth
,
and
worketh
all
things
by
the
counsell
of
his
own
will
,
I
the
Lord
change
not
,
therefore
you
sonnes
of
Jacob
are
not
consumed
,
Mal.
3.6
.
We
poore
and
weak
men
change
with
every
winde
strong
to
day
,
and
weak
to
morrow
:
fixed
and
resolute
to
day
,
sh●ken
and
staggering
to
morrow
:
running
forward
to
day
,
and
revolting
as
fast
to
morrow
:
no
hold
to
be
taken
of
our
promises
,
no
trust
to
bee
given
to
our
Covenants
.
Like
Peter
on
the
water
,
we
walk
one
step
and
we
sink
another
.
All
our
comfort
is
this
,
our
strength
and
standing
is
not
founded
in
our selves
,
but
in
the
rock
whereon
we
are
built
,
and
in
the
power
of
God
,
by
which
we
are
kept
through
faith
unto
salvation
,
out
of
whose
hands
none
are
able
to
pluck
us
;
our
verie
actions
are
wrought
in
us
,
and
carried
on
unto
their
end
by
the
power
of
Christ
,
who
hath
mercy
,
wisedome
,
and
strength
enough
to
rescue
us
,
as
from
the
power
of
hell
and
death
,
so
from
the
danger
of
our
own
fickle
and
froward
hearts
.
To
see
a
man
when
hee
is
halfe
a
mile
from
his
enemie
draw
a
sword
to
encounter
him
,
or
take
up
a
stone
to
hit
him
,
would
be
but
a
ridiculous
spectacle
:
for
what
could
he
do
with
such
weapons
by
his
own
strength
at
such
a
distance
?
But
if
he
mount
a
canon
,
and
point
that
levell
against
the
enemie
,
this
we
do
not
wonder
at
,
though
the
distance
be
so
great
:
because
though
the
action
be
originally
his
,
yet
the
effect
of
it
proceedeth
from
the
force
of
the
materials
and
instruments
which
he
useth
,
to
wit
,
the
powder
,
the
bullet
,
the
fire
,
the
canon
.
It
seemed
absurd
in
the
eye
of
the
enemy
for
little
David
with
a
Shepheards
bagge
and
a
sling
to
go
against
Goliah
an
armed
Gyant
:
and
it
produced
in
his
proud
heart
much
disdaine
and
insultation
,
1
Sam.
17.41
,
42
,
43.
But
when
we
heare
David
mention
the
name
of
God
,
in
the
strength
and
confidence
whereof
he
came
against
so
proud
an
enemy
,
this
makes
us
conclude
weake
David
strong
enough
to
encounter
with
great
Goliah
.
It
is
not
our
own
strength
,
but
the
love
of
God
which
is
the
foundation
of
our
triumph
over
all
enemies
,
Rom.
8.38
,
39.
But
some
will
then
say
,
then
we
may
be
secure
;
If
Gods
grace
and
power
be
our
alone
strength
,
Doctrina
is●ius
mod.
opta
●ata
est
ad
securitatem
omnis
Religionis
pes●en
&
pernicum
hominibus
inge●erandam
,
&c.
Remonstr.
in
Scripti
D●gma●icis
circa
a●tic
.
5.
pag.
299.
Nos
autem
dicimus
hum
nam
voluntatem
sic
divinitus
adjuvari
ad
faciedam
Iustitiam
ut
accipiat
Spiritum
Sanctum
quo
fiat
in
animo
ejus
d●lecttio
dilectioque
summi
illius
&
incommutabilis
Bo●●
—
Cum
id
praestiteri●
Grati●
ut
moreremur
●eccato
,
quid
aliud
faciemus
si
vivemus
in
eo
nisi
ut
Gratiae
simus
Ingrati
?
neq●e
enim
qui
laudat
b●n●ficium
medicinae
,
prodesse
morbos
d●cit
,
&c.
Quos
p●aese●vit
ut
praedest
ma●et
praed●st●n●
vit
ut
vocaret
,
vocavit
ut
just●fiacaret
just●ficavi●
ut
glorificaret
,
Aug.
de
Spi●itu
&
liter
.
cap.
3.5.6
▪
30.
then
let
us
commit
our selves
and
our
salvation
unto
him
,
and
in
the
meane
time
give
over
all
thoughts
and
care
of
it
our selves
,
and
live
as
wee
list
;
no
act
of
ours
can
frustrate
the
counsell
or
the
love
of
God
.
To
this
we
answer
with
the
Apostle
,
God
forbid
.
Though
the
enemies
of
Free
Grace
do
thus
argue
,
yet
they
who
indeed
have
the
grace
of
God
in
their
hearts
,
have
better
learned
Christ
:
For
it
is
against
the
formall
nature
of
the
grace
and
Spirit
of
Christ
to
suffer
those
in
whom
it
dwelleth
to
give
over
themselves
unto
securitie
and
neglect
of
God
:
for
grace
is
a
vitall
and
active
principle
,
and
doth
so
work
in
us
,
as
that
it
doth
withall
dispose
and
direct
us
unto
working
to
.
The
propertie
of
grace
is
to
fight
against
,
and
to
kill
sinne
,
as
being
most
extremely
contrary
unto
it
;
and
therefore
it
is
a
most
irrationall
w●y
of
arguing
to
argue
from
the
being
of
grace
to
the
life
of
sinne
.
How
shall
wee
that
are
dead
to
sinne
,
live
any
longer
therein
?
Rom.
6.2
.
If
we
be
dead
to
sinne
this
is
argument
enough
in
the
Apostles
judgement
,
why
we
should
set
our
affections
on
things
above
,
Col.
3.2
,
3.
The
grace
of
God
doth
not
onely
serve
to
bring
salvation
,
but
to
teach
us
to
deny
ungodlinesse
and
worldly
lusts
,
and
to
live
soberly
,
righteously
and
godly
,
in
this
present
world
,
T●t
.
2.11
,
2.
He
who
hath
decreed
salvation
as
the
end
,
hath
decreed
also
all
the
antecedent
meanes
unto
that
end
to
be
used
in
a
manner
suteable
to
the
condition
of
reasonable
and
voluntary
agents
:
unto
whom
it
belongs
,
having
their
minds
by
grace
illightned
,
and
their
wills
by
grace
prevented
,
to
cooperate
with
the
same
grace
in
the
further
pursuance
of
their
salvation
.
And
if
at
any
time
corruption
should
in
Gods
children
abuse
his
grace
and
efficacy
unto
such
presump●uous
resolutions
,
they
would
quickly
rue
so
unreasonable
and
carnall
a
way
of
arguing
,
by
the
wofull
sense
of
Gods
displeasure
in
withdrawing
the
comforts
of
his
grace
from
them
,
which
would
make
them
ever
after
take
heed
how
they
turned
the
grace
of
God
into
w●ntonnesse
any
more
.
Certainly
,
the
more
the
servants
of
God
are
assured
of
his
assistance
,
the
more
carefull
they
are
in
using
it
unto
his
own
service
.
Who
more
sure
of
the
grace
of
God
then
the
Apostle
Paul
,
who
gloried
of
it
as
that
that
made
him
what
he
was
,
By
the
grace
of
God
I
am
that
I
am
;
who
knew
that
Gods
grace
was
sufficient
for
him
;
and
that
nothing
could
separate
him
●rom
the
love
of
Christ
;
who
knew
whom
he
had
beleeved
,
and
that
the
grace
of
the
Lord
was
exceeding
abundant
towards
him
?
and
yet
who
more
tender
and
fearfull
of
sin
?
who
more
set
against
corruption
?
more
abundant
in
duty
?
more
pressing
unto
p●rfection
,
then
he
?
This
is
the
nature
of
grace
to
ammate
and
actuate
the
faculties
of
the
soul
in
Gods
service
,
to
ratifie
our
Covenants
,
and
to
enable
us
to
perform
them
.
Fourthly
,
Sect.
14.
As
it
is
singular
comfort
to
the
servants
of
God
,
That
their
own
wills
and
purposes
are
in
Gods
keeping
,
and
so
they
cannot
ruine
themselves
:
so
is
it
also
,
That
all
other
mens
wills
and
r●solutions
are
in
Gods
keeping
too
,
so
that
they
shall
not
be
able
to
purpose
or
resolve
on
any
evill
against
the
Church
,
without
leave
from
him
.
So
then
first
,
when
the
rage
and
passions
of
men
break
out
,
Tribe
divided
against
Tribe
,
brother
against
brother
,
father
against
childe
,
head
against
body
;
when
the
band
of
Unitie
which
was
wont
to
knit
together
this
flourishing
Kingdome
,
is
broken
like
the
Prophets
staffe
,
and
therewithall
the
Beauty
of
the
Nation
miserably
withered
and
deca●ed
(
for
these
two
go
still
together
,
Beauty
and
Bands
,
Zach.
11.10
,
14.
)
we
must
look
on
all
this
as
Gods
own
work
.
It
was
he
that
sent
an
evill
spirit
between
Abimelech
and
the
men
of
Shechem
for
the
mutuall
punishment
of
the
sinnes
of
one
another
,
Iudg.
9.23
.
It
was
he
who
turned
the
he●rts
of
the
Egyptians
to
hate
his
people
,
and
to
deale
subtilly
with
them
,
Psal.
105.25
.
He
sent
the
Assyrian
against
his
people
,
giving
them
a
charge
to
take
the
spoil
and
the
prey
,
and
to
tread
them
down
like
the
mire
of
the
streets
,
Isa.
●0
.
16.6
.
Hee
appointed
the
sword
of
the
King
of
Babylon
,
by
his
over-ruling
direction
to
go
against
Iudah
,
and
not
against
the
Ammonites
,
Ezek.
21.19.22
.
He
by
the
secret
command
of
his
providence
marked
some
for
safety
,
and
gave
commission
to
kill
and
slay
others
,
Ezek.
9.
●
,
5.
It
is
he
who
giveth
Iacob
for
a
spoil
,
and
Israel
to
the
robbers
,
and
powreth
out
upon
them
the
strength
of
battell
,
Isa.
42.24
,
25.
If
there
be
evill
in
a
City
,
in
a
Kingdome
,
the
Lord
hath
done
it
,
Amos
3.6
.
Isa.
45.7
.
This
cons●●eration
is
very
usefull
both
to
humble
us
,
when
we
consider
that
God
hath
a
controversie
against
the
Land
,
and
that
it
is
he
whom
wee
have
to
do
withall
in
these
sad
commotions
that
are
in
the
Kingdomes
▪
and
to
quiet
and
silence
us
,
that
we
may
not
dare
murmurre
at
the
course
of
his
wise
and
righteous
proceedings
with
us
:
and
to
d●rect
us
with
prayer
,
faith
,
and
patience
,
to
implore
,
and
in
his
good
time
to
expect
such
an
issue
and
close
,
as
we
are
sure
shall
be
for
his
own
glory
,
and
for
the
manifestation
of
his
mercie
towards
his
people
,
and
his
Iustice
towards
all
that
are
implacable
enemies
unto
Sion
.
2.
In
the
troubles
of
the
Church
this
is
matter
of
singular
comfort
,
that
however
enemies
may
say
,
This
and
that
we
will
do
,
hither
and
thither
wee
will
go
;
though
they
may
combine
together
and
be
mutually
confederate
,
Psal.
83.2
,
5.
and
gird
themselves
,
and
take
counsell
,
and
speak
the
word
,
yet
in
all
this
God
hath
the
casting
voyce
.
There
is
little
heed
to
be
given
unto
what
Ephraim
saith
,
except
God
say
the
same
:
without
him
whatsoever
is
counselled
,
shall
come
to
nought
;
whatsoever
is
decreed
or
spoken
,
shall
not
stand
,
Es.
8.9
,
10.
We
have
a
lively
Hypotyposis
or
description
of
the
swift
,
confident
and
furious
march
of
the
great
Hoast
of
Senacharib
towards
Ierusalem
,
with
the
great
terrors
and
consternation
of
the
Inhabitants
in
every
place
where
they
came
,
weeping
,
flying
,
removing
their
habitations
,
Esay
10.28
,
29
,
30
,
31.
and
when
he
is
advanced
unto
Nob
,
from
which
place
the
City
Ierusalem
might
be
seen
,
he
there
shook
his
hand
against
Ierusalam
,
threatning
what
he
would
doe
unto
it
.
And
then
when
the
waters
were
come
to
the
very
neck
,
and
the
Assirian
was
in
the
hight
of
pride
and
fury
,
God
sent
forth
a
prohibition
against
all
their
resolutions
,
and
that
huge
Army
which
was
for
pride
and
number
,
like
the
thick
Trees
of
Lebanon
,
were
suddenly
cut
downe
by
a
mighty
one
,
to
wit
,
by
the
Angel
of
the
Lord
,
vers.
33.34
.
compared
with
Ezek.
31.3
,
10.
Esay
17.12
,
13
,
14.37.36
.
therefore
,
3.
Our
greatst
businesse
is
to
apply
our selves
to
God
,
who
alone
is
the
Lord
that
healeth
us
,
who
alone
can
joyne
the
two
sticks
of
Ephraim
and
Iudah
,
and
make
them
one
,
Exod.
15.26
.
Ezek.
27.19
.
that
he
would
still
the
raging
of
the
Sea
,
and
command
a
calme
againe
.
He
can
say
,
Ephraim
shall
say
thus
and
thus
;
he
hath
the
hearts
of
Kings
,
and
consequently
of
all
other
men
in
his
hands
,
Prov.
21.1
.
and
he
can
turne
them
as
rivers
of
water
,
which
way
soever
he
will
,
as
men
by
art
can
derive
waters
and
divert
them
from
one
course
to
another
(
as
they
did
in
the
Siege
of
Babylon
,
Herodot
.
lib.
1.
Xenophon
.
Cyropaed
.
lib.
7.
Salianus
.
Anno
mundi
3515.
§
5
&
3516
§
22.
Sir
W.
Raleigh
,
lib
▪
3.
cap.
3.
§
5.
as
Historians
tell
us
,
whereunto
the
Scripture
seemeth
to
referre
,
Esay
43.15
,
16.
Esay
44.23
,
28.
Ier.
50
,
23.
Ier.
51.36
.
)
he
can
sway
,
alter
,
divert
,
over-rule
the
purposes
of
men
as
it
pleaseth
him
,
reconciling
Lambs
and
Lions
unto
one
another
,
Esay
11.6
.
making
Israel
,
Egypt
,
and
Assyria
agree
together
,
Esay
19.24
,
25.
hee
can
say
to
Balaam
Blesse
,
when
his
mind
was
to
Curse
,
Iosh.
24.10
.
he
can
turne
the
wrath
of
Laban
into
a
covenant
of
kindnesse
with
Iacob
,
Gen.
31.24
,
44.
and
when
Esa●
had
advantage
to
execute
his
threats
against
his
brother
,
he
can
then
turne
resolutions
of
cruelty
into
kisses
,
Gen.
33.4
.
and
when
Saul
hath
compassed
David
and
his
men
round
about
,
and
is
most
likely
to
take
them
,
he
can
even
then
take
him
off
by
a
necessary
diversion
,
1
Sam.
23.26
,
27
,
28.
This
is
the
comfort
of
Gods
people
,
That
what
ever
men
say
,
except
God
say
it
too
,
it
shall
come
all
to
nothing
.
He
can
restraine
the
wrath
of
men
whensoever
it
pleaseth
him
,
and
he
will
doe
it
,
when
it
hath
proceeded
so
farre
as
to
glorifie
his
power
,
and
to
make
way
for
the
more
notable
manifestation
of
his
goodnesse
to
his
people
,
Psal.
76.10
.
And
thus
farre
of
Gods
answer
to
the
Covenant
of
Ephraim
.
They
promised
to
renounce
Idols
,
and
here
God
promiseth
that
they
should
renounce
them
.
§.
15.
Now
there
are
two
things
more
to
be
observed
from
this
expression
,
What
have
I
to
doe
any
more
with
Idols
?
1.
That
in
true
Conversion
God
maketh
our
speciall
sinne
to
be
the
object
of
our
greatest
detestation
:
which
point
hath
beene
opened
before
.
2.
From
those
words
any
more
,
That
the
nature
of
true
repentance
is
To
break
sin
off
,
as
the
expression
is
,
Dan.
4.27
.
and
not
to
suffer
a
man
to
continue
any
longer
in
it
,
Rom.
6.1
,
●
.
It
makes
a
man
esteeme
the
time
past
sufficient
to
have
wrought
the
will
of
the
Gentiles
,
1
Pet.
4.2
,
3.
and
is
exceeding
thrifty
of
the
time
to
come
,
so
to
redeeme
it
as
that
God
may
have
all
:
doth
not
linger
,
nor
delay
,
nor
make
objections
,
or
stick
at
inconveniences
,
or
raise
doubts
whether
it
be
seasonable
to
goe
out
of
Egypt
and
Sodome
or
no
:
Is
not
at
the
sluggards
language
modo
&
modo
,
Non
erat
omnino
quod
responderem
v●ritate
convictus
,
nisi
tantum
verba
lenta
&
somnolenta
,
modo
,
cece
modo
,
sin●
paululum
.
Sed
modo
&
modo
non
habebant
modum
,
Aug.
confess
▪
lib.
8.
c.
5.
Da
mihi
castitatem
&
continentiam
,
sed
noli
modo
;
timebam
ne
me
ci●o
exaudires
,
&
cito
sanares
,
Ibid.
cap.
7.
a
little
more
sleepe
,
a
little
more
slumber
:
nor
at
Agrippas
language
almost
thou
perswadest
me
:
nor
at
Felix
his
language
,
when
I
have
a
convenient
season
I
will
send
for
thee
:
but
immediately
resolves
with
Paul
not
to
conferre
with
flesh
and
bloud
,
Gal.
1.16
.
and
makes
haste
to
flie
from
the
wrath
to
come
,
while
it
is
yet
to
come
,
before
it
overtake
us
,
Luk.
3.7
.
doth
not
make
anxious
or
cavilling
questions
,
What
shall
I
doe
for
the
hundred
talents
?
How
shall
I
maintaine
my
life
,
my
credit
,
my
family
?
how
shall
I
keep
my
friends
?
how
shall
I
preserve
mine
Interests
,
or
support
mine
estate
?
but
ventures
the
losse
of
all
for
the
excellency
of
the
knowledge
of
Christ
,
Matth.
13.46
.
Phil.
3.7
,
8.
is
contented
to
part
with
a
skie-full
of
Starrs
for
one
Sunne
of
Righteousnesse
.
The
Converts
that
returne
to
Christ
,
come
like
Dromedaries
,
like
Doves
,
like
Ships
;
no
wings
,
no
sailes
can
carry
them
fast
enough
from
their
former
courses
unto
him
,
Esa.
60.6
,
7
,
8
,
9.
Abraham
is
up
betimes
in
the
morning
though
it
be
to
the
sacrificing
of
a
Son
,
Gen.
22.3
.
David
makes
haste
,
and
delayes
not
when
he
is
to
keepe
Gods
Commandements
,
Psal.
119.60
.
when
Christ
called
his
Diciples
,
immediately
they
left
their
nets
,
their
Ship
,
their
Father
,
and
followed
him
,
Matth.
4.20
,
22.
This
is
the
mighty
power
of
Repentance
;
It
doth
not
give
dilatory
answers
,
It
doth
not
say
to
Christ
,
goe
away
now
,
and
come
to
morow
,
then
I
will
heare
thee
;
I
am
not
yet
old
enough
,
or
rich
enough
,
I
have
not
gotten
yet
pleasure
,
or
honour
,
or
profit
,
or
perferment
enough
by
my
sinnes
;
but
presently
it
heares
and
entertaines
him
.
I
have
sinned
enough
already
to
condemn
,
to
shame
,
to
slay
me
;
I
have
spent
time
and
strength
enough
already
upon
it
,
for
such
miserable
wages
as
shame
and
death
come
to
;
Therefore
I
will
never
any
more
have
to
doe
with
it
.
This
is
the
sweet
and
most
ingenuous
voyce
of
Repentance
;
The
thing
which
I
see
not
,
Teach
me
,
and
if
I
have
done
iniquity
,
I
will
doe
no
more
,
Iob
34.32
.
There
is
no
sinne
more
contrary
to
repentance
then
Apostacie
:
for
godly
sorrow
worketh
Repentance
unto
salvation
which
the
soule
never
findes
reason
to
repent
of
,
2
Cor.
7.10
,
11
▪
Let
us
therefore
take
heed
of
an
evill
heart
of
unbeliefe
in
departing
from
the
living
God
,
Heb.
3.12
.
and
of
drawing
back
unto
perdition
,
Heb.
10.39
.
of
dismissing
our
sinnes
,
as
the
Jewes
did
their
servants
,
Ier.
34.16
.
and
calling
them
back
again
:
for
Satan
usually
returnes
with
seven
more
wicked
spirits
,
and
maketh
the
last
state
of
such
a
man
worse
then
the
first
,
Luk.
11.26
.
Ground
which
hath
been
a
long
time
laid
downe
from
tillage
unto
pasture
,
if
afterwards
it
bee
new
broken
,
will
bring
a
much
greater
crop
of
corne
,
then
it
did
formerly
when
it
was
a
common
field
.
And
so
the
heart
which
hath
been
taken
off
from
sinne
,
if
it
returne
to
it
againe
,
will
bee
much
more
fruitfull
then
before
.
As
lean
bodies
have
many
times
the
strongest
appe●i●e
,
so
lust
when
it
hath
beene
kept
leane
,
returnes
with
greater
hunger
unto
those
objects
that
seed
it
.
A
streame
which
hath
beene
stopped
,
will
runne
more
violently
being
once
opened
againe
.
Therefore
in
Repentance
wee
must
shake
hands
with
sinne
for
ever
,
and
resolve
never
more
to
tamper
with
it
.
Now
in
that
the
Lord
saith
,
§.
16.
Solenne
erat
eos
quibus
p●●ae
manus
non
erant
sacris
arceri
,
Briston
.
de
sormul
.
lib.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hom.
Iliad
.
3.
Etiam
impiae
initiationes
arcent
profan●s
,
Tertul.
Apol.
Quantum
à
praeceptis
tantum
ab
●●●ibus
Dei
longe
su●●u●
,
Tertul.
I
have
heard
him
and
observed
him
:
we
learne
hence
:
First
,
That
God
heareth
and
answereth
the
prayers
only
of
penitents
.
When
a
man
resolves
I
will
have
no
more
to
do
with
sinne
,
then
,
not
till
then
,
doth
his
prayer
finde
way
to
God
.
Impenitencie
clogs
the
wing
of
devotion
,
and
stops
its
passage
unto
Heaven
.
The
person
must
be
accepted
before
the
petition
:
Christ
Iesus
is
the
Priest
that
offereth
,
and
the
Altar
which
sanctifieth
all
our
services
,
1
Pet.
2.5
.
Esay
56.7
.
And
Christ
will
not
be
their
Advocate
in
Heaven
,
who
refuse
to
have
him
their
King
on
earth
.
The
Scripture
is
in
no
point
more
expresse
then
in
this
.
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
heare
me
,
Psal.
66.18
.
Prayer
is
a
powring
out
of
the
heart
;
if
iniquity
be
harboured
there
,
prayer
is
obstructed
,
and
if
it
doe
break
out
,
it
will
have
the
sent
and
savour
of
that
iniquity
upon
it
.
The
sacrifice
of
the
wicked
is
an
abomination
to
the
Lord
,
Prov.
15.8
.
both
because
it
is
impure
in
it selfe
,
and
hath
no
Altar
to
sanctifie
it
.
He
that
turneth
away
his
eare
from
hearing
the
Law
,
even
his
prayer
shall
be
an
abomination
,
Prov.
28.9
.
Great
reason
that
God
should
refuse
to
heare
him
who
refuseth
to
heare
God
;
that
hee
who
will
not
let
God
beseech
him
(
as
hee
doth
in
his
word
,
2
Cor.
5.20
.
)
should
not
be
allowed
to
beseech
God
,
Prov.
1.24.28
.
Esay
1.15
.
His
eare
is
not
heavie
that
it
cannot
heare
,
but
iniquitie
separates
between
us
and
him
,
and
hides
his
face
that
he
will
not
heare
,
Esay
.
59.1
,
2.
Ezek.
8.18
.
God
heareth
not
sinners
,
Ioh.
9.31
.
the
prevalency
of
prayer
is
this
that
it
is
the
prayer
of
a
righteous
man
,
Iam.
5.16
.
And
indeed
no
wicked
man
can
pray
in
the
true
and
proper
notion
of
prayer
.
It
is
true
,
there
is
a
kinde
of
prayer
of
nature
,
when
men
cry
in
their
distresses
unto
the
God
and
Author
of
nature
,
for
such
good
things
as
nature
feeleth
the
want
of
,
which
God
in
the
way
of
his
generall
providence
and
Common
mercies
is
sometimes
pleased
to
answer
sutably
to
the
naturall
desires
of
those
that
aske
them
.
But
the
prayer
of
faith
(
which
is
the
true
notion
of
prayer
,
Rom.
10.14
.
Iam.
1.15
.
)
goes
not
to
God
as
the
Author
of
nature
,
but
as
the
God
of
grace
,
and
the
Father
of
Christ
,
and
doth
not
put
up
meer
naturall
,
but
spiritual
requests
unto
him
as
to
an
heavenly
Father
,
which
requests
proceed
from
the
spirit
of
grace
and
supplication
,
teaching
us
to
pray
as
we
ought
,
Zach.
12.10
.
Rom.
8.26
,
27.
Gal.
4.6
.
So
that
they
who
have
not
the
spirit
of
Christ
enabling
them
to
cry
Abba
Father
,
Gemendi
&
interpellandi
inspirans
affectū
,
Aug.
Ep.
105.
Inspiranes
deside●ium
etiam
adhuc
incognitae
tantae
rei
,
quam
per
patientiam
expectamus
,
Ep.
121.
c.
15.
are
not
able
to
pray
a
prayer
of
faith
.
Prayer
hath
two
wills
concuring
in
it
when
ever
it
is
right
,
Our
will
put
forth
in
desires
,
and
Gods
will
respected
as
the
rule
of
those
desires
:
for
wee
are
not
allowed
to
desire
what
we
will
our selves
of
God
,
but
we
must
ask
according
to
his
will
,
1
Ioh.
5.14
.
Now
whensoever
impenitent
sinners
pray
for
spirituall
things
,
they
doe
ever
pray
contrary
to
one
of
these
Two
wills
:
when
they
pray
for
mercy
and
pardon
,
they
pray
against
Gods
will
,
for
that
which
God
will
not
give
:
for
mercy
is
proposed
to
,
and
provided
for
those
that
forsake
sinne
,
Prov.
28.13
.
hee
who
choseth
to
hold
fast
sinne
,
doth
by
his
owne
election
forsake
mercy
:
for
the
goodnesse
of
God
leads
to
repentance
,
Rom.
2.4
.
Gods
mercy
is
a
holy
mercy
,
Interdum
obnixè
petimus
,
quod
recusaremus
si
quis
ofserret
—
multa
videri
volumus
velle
,
sed
nolumus
—
Saepe
aliud
volumus
,
aliud
optamus
,
Et
verum
ne
Di●s
quidem
dicimus
,
Sen.
Epist.
95.
It
will
pardon
sinne
forsaken
,
but
it
will
not
protect
sinne
retained
.
Againe
,
when
they
pray
for
grace
,
they
pray
aganst
their
owne
will
,
for
that
which
they
themselves
would
not
have
:
It
is
impossible
that
a
man
should
formally
will
the
holding
fast
and
continuing
in
sinne
(
as
every
impenitent
man
doth
)
and
with
the
same
will
should
truly
desire
the
receiving
of
grace
,
which
is
destructive
to
the
continuance
of
sinne
:
and
if
a
wicked
man
do
truly
will
the
grace
of
God
when
he
prayes
for
it
,
why
doth
he
refuse
the
same
grace
,
when
he
heareth
it
in
the
Ministry
of
the
Word
offered
unto
him
?
If
God
offer
it
,
and
he
desire
it
,
how
comes
it
not
to
be
received
?
Certainly
there
is
not
any
thing
in
the
corrupt
heart
of
man
by
nature
which
can
willingly
close
with
any
sanctifying
grace
of
the
Spirit
of
Christ
.
Selfe-deniall
is
a
concomitant
in
all
Acts
of
grace
,
and
selfe-seeking
in
all
acts
of
lust
;
and
therefore
where
there
is
nothing
but
lust
,
there
can
be
no
reall
volition
of
grace
which
is
so
contrary
unto
it
.
This
teacheth
us
to
have
penitent
resolutions
,
and
spiriturll
aimes
in
all
our
prayers
,
§.
17.
if
we
would
have
them
prevaile
at
the
throne
of
grace
.
We
are
now
under
the
heavy
calamity
of
a
Civill
warre
:
And
very
desirous
we
are
it
should
be
removed
;
we
suffer
and
languish
,
and
fret
,
and
pine
away
,
and
we
complaine
every
where
of
want
,
and
violence
.
But
who
set
themselves
to
cry
mightily
to
God
,
and
call
upon
their
soule
as
the
Marriners
upon
Ionah
,
O
thou
sleeper
,
what
meanest
thou
,
arise
,
call
upon
God
?
Haply
we
goe
so
farre
,
we
pray
too
,
and
yet
receive
no
answer
,
because
we
ask
amisse
,
Iam.
4.1
,
2
,
3.
wee
are
troubled
that
our
lusts
are
abridged
of
their
fuell
,
or
that
our
nature
is
deprived
of
her
necessaries
,
and
for
these
things
wee
pray
.
But
till
our
troubles
bring
us
to
seek
God
more
then
our selves
;
make
more
sensible
of
his
wrath
then
of
our
owne
wants
;
more
displeased
at
what
offends
him
,
then
at
what
pincheth
and
oppresseth
our selves
;
we
cannot
promise
our selves
an
answer
of
peace
.
The
Marriners
cryed
,
and
the
Tempest
continued
still
,
Ionah
was
to
be
cast
over
;
so
long
as
there
was
a
fugitive
from
God
in
the
Ship
,
the
storme
would
not
cease
.
Never
can
wee
promise
our selves
any
comfortable
fruit
of
our
prayers
,
till
the
aime
of
them
is
spirituall
,
that
God
may
be
honored
,
that
his
Church
may
be
cleansed
&
reformed
,
that
our
lives
may
be
amended
,
that
whatsoever
forsakes
God
in
us
may
be
cast
away
.
Till
Gods
whole
work
be
performed
upon
Mount
Sion
&
upon
Ierusalem
,
we
cannot
promise
our selves
that
he
will
call
in
his
Commission
and
Charge
to
take
the
spoile
and
the
prey
,
Esay
10.12
.
And
therefore
our
greatest
wisedome
is
to
consider
what
God
calls
for
,
to
make
it
our
prayer
,
and
endeavours
,
that
his
will
and
counsell
may
be
fulfilled
;
the
more
wee
make
God
our
end
,
the
sooner
we
shall
recover
our
peace
again
.
Secondly
,
We
learne
,
§.
18.
that
our
performance
of
duty
,
doth
depend
much
upon
Gods
hearing
and
answering
of
Prayer
.
Ephraim
will
have
no
more
to
doe
with
Idols
,
because
God
hath
heard
him
.
Prayer
is
the
key
of
Obedience
,
and
the
introduction
unto
duty
.
The
principles
of
duties
are
,
wisdome
to
know
and
order
them
;
will
to
desire
and
intend
them
;
strength
to
performe
and
persevere
in
the
doing
of
them
:
And
all
these
are
the
product
of
Prayer
.
If
any
want
wisedome
,
let
him
ask
it
of
God
,
Iam.
1.5
.
so
Solomon
did
,
1
Kings
3.9
.
and
who
am
I
,
and
what
is
my
people
saith
David
,
that
wee
should
bee
able
to
offer
so
willingly
?
for
all
things
come
of
thee
.
1
Chron.
29.14
.
and
the
Apostle
prayes
for
the
Ephesians
that
God
would
grant
them
to
be
strengthened
with
might
by
his
Spirit
in
the
inward
man
,
Ephe.
3.16
.
the
Principles
of
duty
are
the
fruits
of
Prayer
,
and
therefore
the
performance
of
duty
doth
much
depend
on
the
hearing
,
and
answering
of
prayer
.
§.
19.
Thirdly
,
we
learne
from
Gods
observing
,
or
having
a
carefull
and
vigilant
eye
upon
Ephraim
,
that
when
we
renounce
all
carnall
and
sinfull
confidence
,
and
cast
our selves
wholly
upon
God
,
engaging
his
eye
of
favour
and
providence
unto
us
,
this
will
be
a
most
sufficient
protection
against
all
the
cruelties
of
men
.
One
would
think
when
we
heare
a
sword
threatned
,
dashing
of
Infants
,
ripping
of
women
,
the
Prophet
should
have
called
on
them
to
take
unto
them
weapons
to
make
resistance
(
and
certainely
the
use
of
meanes
in
such
cases
is
necessary
;
the
sword
of
the
Lord
doth
not
exclude
the
sword
of
Gedeon
.
)
One
would
thinke
,
Take
to
you
words
,
were
but
a
poore
preparation
against
a
destroying
enemy
:
yet
this
is
all
that
the
Prophet
insists
on
;
when
the
Assyrian
comes
against
you
,
do
you
Take
with
you
words
;
your
lips
shall
be
able
to
defend
more
then
his
Armies
can
annoy
.
Words
uttered
from
a
penitent
heart
in
time
of
trouble
unto
God
,
are
stronger
then
all
the
preparations
of
flesh
and
bloud
,
because
that
way
as
prayer
and
Repentance
goe
,
that
way
God
goeth
too
.
Amalek
fights
,
and
Moses
speakes
unto
God
in
the
behalfe
of
Israel
,
and
the
lifting
up
of
his
hands
prevailes
more
then
all
the
strength
of
Israel
besides
,
Exod.
17.11
,
12.
One
man
of
God
that
knowes
how
to
manage
the
cause
of
Israel
with
him
,
is
the
Chariots
and
horsemen
of
Israel
,
2
Sam.
2.12
.
What
huge
Armies
did
Asa
and
Iehoshaphat
vanquish
by
the
power
of
Prayer
?
2
Chron.
14.11.20.23
,
25.
Till
God
forbid
prayer
,
as
he
did
to
Ieremy
.
7.16.11.14
.
and
take
of
the
hearts
of
his
servants
from
crying
unto
him
in
behalfe
of
a
people
,
we
have
reason
to
hope
that
he
will
at
last
think
thoughts
of
mercy
towards
them
.
Exod.
32.10
,
14.
and
in
the
meane
time
,
when
they
are
reduced
to
the
condition
of
fatherlesse
children
,
he
will
be
a
Guardian
unto
them
;
his
eye
of
providence
and
tuition
will
observe
them
,
and
take
care
of
them
;
He
is
the
Father
of
the
fatherlesse
,
and
Iudge
of
the
widow
,
even
God
in
his
holy
habitation
,
Psal.
68.3
.
Now
in
that
he
saith
,
I
am
a
green
firre-tree
,
It
is
a
promise
made
in
opposition
to
all
the
vaine
succors
which
they
relyed
on
before
,
§.
20.
intimating
that
instead
of
them
he
would
be
their
defence
and
shelter
,
that
they
should
not
need
to
hide
themselves
under
such
narrow
refuges
.
Whatsoever
humane
wisdome
,
wealth
,
power
,
or
other
outward
meanes
men
have
to
defend
themselves
withall
,
yet
they
shall
never
finde
any
true
and
solid
protection
but
in
and
from
God
after
sound
conversion
unto
him
.
The
firre-tree
Pliny
saith
,
casteth
not
its
leaves
,
and
so
yeelds
a
perpetuall
shade
both
in
winter
and
in
summer
.
To
note
that
sound
conversion
yeeldeth
comfort
in
all
conditions
of
life
.
Though
the
earth
be
removed
and
the
mountaines
carried
into
the
midst
of
the
Sea
,
&c.
Psal.
46.2
,
3.
Habac.
3.16
,
17
,
18.
However
it
be
,
God
is
good
to
Israel
,
and
it
shall
goe
well
with
the
righteous
;
he
will
be
for
a
sanctuary
to
his
people
that
they
need
not
bee
afraid
,
Esay
8.12
,
13
,
14.
If
you
would
have
your
hearts
above
all
the
troubles
of
the
world
,
get
under
this
firre-tree
,
cast
you
selves
under
this
protection
,
get
into
the
Chamber
of
Gods
providence
and
promises
,
and
then
though
the
troubles
of
the
world
may
strip
you
of
all
outward
comforts
,
yet
God
will
be
all
unto
you
.
Lastly
,
in
that
hee
saith
,
From
me
is
thy
fruit
found
:
We
learne
,
that
though
good
works
be
Ours
when
they
are
done
by
us
,
yet
they
come
from
God
who
enableth
us
to
doe
them
;
we
beare
them
,
but
God
worketh
and
produceth
them
in
us
:
The
duty
is
ours
,
but
the
efficacy
and
blessing
is
his
.
This
falleth
in
with
what
hath
been
handled
in
the
first
Doctrine
;
and
therefore
I
shall
say
no
more
of
it
.
THE
SEVENTH
SERMON
.
HOSEA
Chap.
14.
ver.
9.
9.
Who
is
wise
,
and
he
shall
understand
these
things
?
Prudent
,
and
he
shall
know
them
?
for
the
wayes
of
the
Lord
are
right
,
and
the
just
shall
walke
in
them
:
but
the
transgressours
shall
fall
therein
.
THese
words
are
a
most
patheticall
close
,
and
as
it
were
a
Seale
which
the
Prophet
setteth
to
all
the
Doctrine
of
his
whole
book
,
§.
1.
&
to
the
course
of
his
Ministery
;
implying
,
first
,
A
strong
asseveration
of
the
truth
of
all
those
things
which
he
had
in
the
name
of
God
delivered
unto
them
.
Secondly
,
An
elegant
and
forcible
excitation
of
the
people
unto
a
sad
&
serious
pondering
of
them
,
laying
to
heart
the
sins
therein
charged
,
the
duties
therein
required
,
the
judgments
therein
threatned
,
the
blessings
therein
promised
.
And
withall
thirdly
,
a
tacit
complaint
of
the
paucity
of
those
who
were
wise
unto
salvation
,
and
of
the
desperate
use
which
wicked
men
make
of
the
word
of
God
,
and
the
Ministery
of
his
Grace
;
namely
,
to
stumble
at
it
,
and
to
turn
it
unto
themselves
into
an
occasion
of
ruine
.
Who
is
wise
,
and
he
shall
understand
?
&c.
]
The
interrogation
is
first
a
secret
exprobration
of
folly
unto
his
hearers
,
or
the
greatest
part
of
them
:
for
so
this
kind
of
interrogation
doth
frequently
in
Scripture
intimate
either
a
negation
,
or
at
least
the
rarenesse
and
difficulty
of
the
thing
spoken
of
:
as
Who
hath
knowne
the
mind
of
the
Lord
?
Vid.
Gl●ss●i
Rhetor.
Sacr.
Tract
.
2.
cap.
5
1
Cor.
2.16
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
Rom.
8.33
.
These
are
negatives
.
Who
knoweth
the
power
of
thine
anger
?
Psal.
90.11
.
Who
amongst
you
will
give
eare
to
this
?
Esay
42.23
.
Who
hath
believed
our
report
?
or
to
whom
is
the
arme
of
the
Lord
revealed
?
Esay
53.1
.
These
are
Restrictives
.
Who
?
that
is
,
few
or
none
are
such
.
Secondly
,
An
earnest
wish
and
desire
of
the
Prophet
.
O
that
men
were
wise
to
understand
these
things
and
lay
them
to
heart
!
as
,
Who
shall
deliver
me
from
this
body
of
death
?
that
is
,
O
that
I
were
delivered
!
Rom.
7.24
.
Who
will
shew
us
any
good
?
Psal.
4.7
.
that
is
,
O
that
any
could
doe
it
.
Thirdly
,
A
strong
affirmation
or
demonstration
wherein
true
wisdome
doth
indeed
consist
;
and
what
men
that
are
truly
wise
,
will
doe
,
when
the
wayes
of
God
are
by
the
Ministery
of
his
servants
set
forth
before
them
;
namely
,
ponder
and
consider
the
great
weight
and
consequence
of
them
,
as
Ier.
9.12
,
13.
Who
is
the
wise
man
that
may
understand
this
?
namely
,
as
it
followeth
,
for
what
the
Land
perisheth
,
and
is
burnt
up
like
a
wildernesse
that
none
passeth
thorow
?
And
the
Lord
saith
,
because
they
have
forsaken
my
Law
,
which
I
set
before
them
,
&c.
This
is
the
Character
of
a
wise
man
,
to
resolve
the
judgements
that
are
upon
a
people
,
into
their
proper
original
,
and
not
to
alledge
non
causam
pro
causa
.
Fourthly
,
a
vehement
awakening
and
quickning
of
the
people
unto
this
duty
of
sad
attendance
on
the
words
which
he
had
spoken
unto
them
,
as
Exod.
32.26
.
Who
is
on
the
Lords
side
?
Let
him
come
unto
me
.
and
2
Kings
9.32
.
Who
is
on
my
side
?
who
?
So
it
is
,
as
if
the
Prophet
should
have
said
,
there
are
none
of
you
who
have
been
my
hearers
,
but
would
willingly
retain
the
reputation
of
wise
and
understanding
men
,
and
would
esteem
it
a
high
indignitie
to
be
recorded
unto
all
Ages
for
fooles
and
madd
men
.
Well
,
I
have
preached
amongst
you
many
yeares
together
(
sixty
are
the
fewest
that
we
can
well
compute
,
some
say
seventy
,
others
above
eighty
)
but
alas
,
what
entertainment
hath
mine
Embassage
received
?
what
operation
or
successe
hath
it
had
amongst
you
?
〈◊〉
there
not
the
Calves
still
standing
at
Dan
and
Bethel
?
do
not
carnall
policies
prevaile
still
against
the
expresse
will
of
God
?
O
if
there
be
any
wise
,
any
prudent
men
amongst
you
,
(
and
O
that
all
Gods
people
were
such
)
let
them
,
now
at
length
in
the
close
of
my
Ministery
towards
them
,
shew
their
wisdome
,
by
giving
heed
to
what
I
have
declared
from
the
Lord
,
that
they
may
learn
to
walk
in
Gods
righteous
wayes
,
and
may
not
stumble
and
perish
by
them
.
Here
are
two
words
used
to
expresse
the
wisedome
which
God
requireth
in
those
who
would
fruitfully
heare
his
word
;
§.
2.
Duae
sunt
partes
Rationis
secundam
Philosophum
,
una
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
altera
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
qua
●a●iocinamur
&
deliberamus
in
ordine
ad
mores
.
Vide
Arist
Ethic.
lib.
6.
ca.
2.
&
cap.
8.
the
one
importing
a
mentall
knowledge
of
the
things
,
and
the
other
a
practicall
and
prudentiall
judgement
in
pondering
them
,
and
in
discerning
the
great
moment
and
consequence
of
them
unto
our
eternall
weale
or
woe
.
So
the
Apostle
prayes
for
the
Colossians
,
That
they
might
be
filled
with
the
knowledge
of
Gods
will
in
all
wisedome
and
spirituall
understanding
,
Col.
1.9
.
In
meere
notionall
things
which
are
only
to
be
known
for
themselves
,
and
are
not
further
reducible
unto
use
and
practice
,
it
is
sufficient
that
a
man
knowes
them
.
But
in
such
things
the
knowledge
whereof
is
ever
in
order
unto
a
further
end
,
there
is
required
besides
[
](A57143-e79110-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Arist.
〈…〉
7
▪
cap.
11.
the
knowledge
it self
,
a
faculty
of
wisdome
and
judgement
to
apply
&
manage
that
knowledg
respectively
to
that
end
,
&
for
the
advancement
of
it
.
Now
we
know
●hat
Theologicall
learning
is
all
of
it
practicall
,
and
hath
an
intrinseall
respect
and
order
unto
[
](A57143-e79190-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Iustin
Martyr
.
Apol
2.
Qui
Chris●iani
nominis
〈◊〉
non
agit
,
Christianus
non
esse
videtur
.
Salvian
.
de
Gubern
.
Dei
lib.
4.
worship
and
obedience
:
therefore
it
is
called
the
knowledge
of
the
truth
which
is
after
godlinesse
,
Tit.
1.1
.
The
feare
of
the
Lord
is
the
beginning
of
wisedome
,
and
a
good
understanding
have
all
they
that
doe
his
Commandements
▪
Psal.
111.10
.
keep
his
judgements
and
doe
them
,
for
this
is
your
wisedome
and
understanding
,
Deut.
4.6
.
therefore
,
besides
the
bare
knowledge
of
truth
,
there
is
required
wisdome
,
and
spirituall
understanding
to
direct
that
knowledge
unto
those
holy
uses
&
saving
ends
for
which
it
was
intended
.
The
doubling
of
the
sentence
is
the
augmenting
of
the
sence
,
to
note
,
that
it
is
the
supreme
and
most
excellent
act
of
wisedom
and
prudence
so
to
know
the
word
and
the
wayes
of
God
,
as
with
a
practicall
judgement
to
ponder
them
in
order
to
salvation
.
By
the
wayes
of
the
Lord
we
are
to
understand
1.
The
wayes
of
his
judgements
,
Sect.
3.
and
of
his
wonderfull
providence
towards
men
:
which
however
to
the
proud
and
contentious
spirit
of
the
wicked
they
may
seeme
perverse
and
inordinate
,
and
are
to
the
eye
of
all
men
Iud●cia
Dei
plerunque
occulta
,
nunquam
Injusta
,
Aug.
Serm.
88
▪
de
Tempore
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Clem.
〈◊〉
.
vid
Tertul.
contra
.
M●rcion
:
lib.
2.
cap
▪
11
,
12
,
13
,
14
,
15
,
16.
unsearchable
:
are
yet
by
spirituall
wisedome
acknowledged
to
be
most
righteous
and
holy
,
to
have
no
crookednesse
or
disorder
in
them
,
but
to
be
carried
on
in
an
even
and
strait
way
unto
the
ends
whereunto
his
holy
counsell
doth
direct
them
.
His
workes
are
perfect
,
and
all
his
wayes
are
Iudgement
,
Deut.
32.4
.
When
Ieremy
had
a
minde
to
plead
with
the
Lord
concerning
his
Iudgements
,
yet
he
premiseth
this
as
a
matter
unquestionable
That
God
was
righteous
in
them
all
,
Ier.
12.2
.
2.
The
wayes
of
his
will
,
word
,
and
worship
;
so
the
word
is
often
taken
in
Scripture
to
signifie
the
Doctrine
which
men
teach
,
as
Math.
22.16
.
Act.
13.10
.
Act.
18.25.22.4
.
and
damnable
heresies
are
called
pernicious
wayes
,
in
opposition
to
the
way
of
truth
,
2.
Pet.
2.2
.
and
the
rites
or
rules
of
corrupt
worship
are
called
by
the
Prophet
the
way
of
Beersheba
,
Amos
8.14
.
And
these
wayes
of
God
are
likewise
very
strait
,
which
carry
men
on
in
a
sure
line
unto
a
happy
end
,
Psal.
19.8
.
whereas
wicked
ways
have
crookednesse
and
perversnesse
in
them
,
Psal.
125.5
.
and
this
way
seemes
here
chiefly
to
bee
meant
because
it
followes
,
The
Iust
will
walke
in
them
,
that
is
,
they
will
so
ponder
and
judge
of
the
righteous
wayes
of
God
in
his
word
,
as
to
make
choyce
of
them
for
their
way
of
happinesse
wherein
they
intend
to
walk
,
as
the
Psalmist
speaks
,
I
have
chosen
the
way
of
thy
truth
,
Psal.
119.30
.
Psal.
25.12
.
Whereas
wicked
men
being
offended
at
the
purity
of
divine
truth
,
do
stumble
and
fall
into
perdition
as
the
Chaldee
Paraphrast
expresseth
this
place
.
The
words
are
a
powerfull
and
patheticall
stirring
up
of
the
people
of
Israel
,
unto
the
consideration
and
obedience
of
the
doctrines
taught
by
the
Prophet
in
his
whole
Prophecie
.
The
arguments
which
he
useth
,
are
drawn
,
first
,
from
the
character
of
the
persons
:
Who
is
wise
,
he
shall
understand
,
&c
▪
Secondly
,
from
the
nature
of
the
doctrine
taught
:
for
the
wayes
of
the
Lord
are
right
.
Thirdly
,
from
a
double
use
and
fruit
of
it
made
by
different
sorts
of
men
.
To
the
Iust
,
It
is
a
way
of
happinesse
,
they
will
walke
:
To
the
wicked
,
it
is
an
occasion
of
stumbling
,
They
will
fall
therein
.
Touching
the
persons
,
we
observe
two
things
;
the
one
intimated
,
their
paucity
,
the
other
expressed
,
their
prudence
.
From
the
former
consideration
we
may
note
,
That
there
are
few
men
who
are
wise
unto
salvation
,
Sect.
4.
and
who
doe
seriously
attend
and
manage
the
ministry
of
the
word
unto
that
end
.
If
there
be
any
kind
of
accidentall
Lenocinium
to
allure
the
fancies
,
or
curiosities
,
or
customary
attendances
of
men
on
the
ordinances
:
elegancy
in
the
speaker
,
novelty
and
quaintnesse
in
the
matter
,
Credit
or
advantage
in
the
duty
;
upon
such
inducements
many
will
wait
on
the
word
;
some
to
heare
a
sweet
song
,
Ezek.
33.32
.
others
to
heare
some
new
Doctrine
,
Act.
17.19
▪
some
for
Loves
;
to
promote
their
secular
advantages
,
Ioh.
6.26
.
having
one
and
the
selfe
same
reason
of
following
Christ
which
the
Gadarens
had
when
they
entreated
him
to
depart
from
their
coasts
.
Rari
sunt
qui
philosophantur
.
Ulpian
.
P.
de
Excusationibus
Leg.
5.
Rari
quippe
Boni
,
numero
vix
sunt
To●idem
quot
Thebarum
portae
vel
divitis
ostia
Nil●
.
Iuvenal
.
Sat.
13
But
very
few
there
are
who
doe
it
propter
se
,
and
with
respect
to
the
primary
use
and
intention
of
it
.
Our
Prophet
seemes
to
doe
,
as
the
Philosopher
did
;
who
lighted
a
candle
at
noone
to
find
out
a
wise
man
indeed
,
to
〈◊〉
to
and
fro
through
the
streets
,
and
in
the
broad
places
,
to
finde
a
man
that
seeketh
the
truth
,
as
the
Lord
commanded
the
Prophet
Ieremy
,
Ier.
5.1
.
How
doth
the
most
elegant
of
all
the
Prophets
complaine
,
Who
hath
beleeved
our
Report
?
Isa.
53.1
.
Isa.
49.4
.
How
doth
the
most
learned
of
the
Apostles
complaine
,
that
the
preaching
of
the
Gospel
was
esteemed
foolishnes
,
1.
Cor.
1.23
.
Noah
was
a
Preacher
of
righteousnesse
to
a
whole
world
of
men
,
and
yet
but
eight
persons
saved
from
the
flood
,
and
some
of
them
rather
for
the
families
sake
then
their
owne
,
1.
Pet.
3.20
Paul
preached
to
an
whole
Academy
at
Athens
,
and
but
a
very
few
converted
,
Act.
17.34
.
some
disputed
,
and
others
mocked
,
but
few
beleeved
the
things
which
they
were
not
able
to
gain-say
.
Hezekiah
sent
messengers
into
all
Israel
to
invite
them
unto
the
true
worship
of
God
at
Ierusalem
;
but
they
were
mocked
and
laughed
to
scorne
,
and
a
remnant
only
humbled
themselves
,
and
came
to
Ierusalem
,
2.
Chron.
30.10
,
11.
(
whereunto
the
Prophet
seemeth
to
allude
,
Isai
17.6.24.13
.
)
Though
a
gun
be
discharged
at
a
whole
flight
of
birds
,
there
are
but
few
killed
.
Though
the
net
be
spread
over
the
whole
pond
,
but
a
few
fishes
are
taken
;
many
thrust
their
heades
into
the
mud
,
and
the
net
passeth
over
them
▪
and
so
most
hearers
doe
busie
their
heads
with
their
owne
sensuall
or
wordly
thoughts
,
and
so
escape
the
power
of
the
word
.
In
the
richest
Mine
that
is
,
there
is
much
more
earth
and
drosse
digged
out
then
pure
mettall
.
Christs
flock
in
every
place
is
but
a
little
flock
,
Luk.
12.32
.
Few
chosen
,
Math.
20.16
.
few
saved
,
Luk.
13.23
.
few
that
finde
the
narrow
way
,
which
leadeth
unto
life
,
Math.
7.13
,
14.
The
basest
creatures
are
usually
the
most
numerous
,
as
flies
,
and
vermine
:
[
](A57143-e80190-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
de
Generat
.
Anima
lib.
4.
cap.
4.
Unum
pa●io
,
sed
.
Leonem
.
vid.
a
Gell.
l.
13
c.
7.
Gesner
.
de
quad●uped
▪
in
Elephanto
.
&
Leone
.
C.
those
that
are
more
noble
,
are
more
rare
too
.
The
people
of
the
God
of
Abraham
are
in
the
Scripture-stile
Princes
and
Nobles
,
Psal.
47.9
.
Act.
17.11
.
1.
Pet.
2.9
.
and
how
few
are
such
kinde
of
men
in
comparison
of
the
vulgar
sort
?
They
are
●ndeed
many
in
themselves
,
Heb.
2.10
.
Revel.
7.9
.
but
very
few
and
thin
being
compared
with
the
rest
of
the
world
.
We
must
therefore
learne
not
to
be
offended
or
discouraged
by
the
paucity
of
sincere
professours
,
Sect.
5.
no
more
then
wee
are
in
a
civill
State
by
the
paucity
of
wise
Counsellors
and
Polititians
in
comparison
of
the
vulgar
people
.
It
is
no
strange
thing
at
all
in
any
societies
of
men
to
see
the
weaker
part
more
then
the
wiser
.
If
but
few
attend
the
right
wayes
of
the
Lord
,
and
walke
in
them
,
remember
it
is
a
worke
of
wisedome
,
and
such
wisedome
as
cometh
from
above
,
and
hath
no
seeds
or
principles
in
corrupt
nature
out
of
which
it
might
be
drawne
:
nay
against
which
all
the
vigour
of
carnall
reason
doth
exalt
it selfe
;
so
that
the
[
](A57143-e80370-b)c
c
Pudet
doctes
homines
ex
discipulis
Platonis
fieri
discipulos
Christi
&c.
vid
Aug.
de
civit
.
Dei
l.
10.
c.
29.
&
l.
13.
c.
16.
&
Ep.
10
▪
more
naturall
wisedome
men
have
,
the
more
in
danger
they
are
to
despise
and
undervalue
the
wayes
of
God
,
as
being
better
able
to
reason
and
to
cavill
against
them
,
Math.
11.25
.
Act.
4.11
.
Iohn
7.48
.
1.
Cor.
20.28.2.8
.
2.
Cor.
10.5
,
6.
Therefore
first
in
the
ministry
of
the
word
wee
must
continue
our
labour
,
though
Israel
be
not
gathered
,
Esay
49.4
,
5.
We
must
stretch
out
our
hands
,
though
it
be
to
a
disobediint
and
gain
saying
people
,
Esay
65.2
.
whether
they
will
hear
,
or
whether
they
will
forbeare
,
we
must
speak
unto
them
,
be
they
never
so
rebellious
,
Ezek.
2.7
.
and
the
reason
is
,
because
the
word
is
never
in
vaine
,
but
it
doth
ever
prosper
in
the
worke
whereunto
.
God
sends
it
,
Esay
55
.
1●
.
If
men
be
righteous
,
they
walk
;
if
wicked
,
they
stumble
[
](A57143-e80510-b)d
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alex.
in
prot●ephe
.
,
and
in
both
there
is
a
sweet
savour
unto
God
,
2.
Cor.
2.15
.
Gods
worke
is
accomplished
,
his
glory
promoted
,
the
power
of
his
Gospel
commended
in
the
one
and
the
other
[
](A57143-e80560-b)e
e
Vultures
unguento
sugantur
&
scarabei
rosa
Plin
,
&
Aelian
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Paedag
l.
2.
c.
8
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
Quòd
Stoici
doceant
absurdiora
poetis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nissen
.
Hom.
3.
in
▪
Cantic
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
in
conjugalib
.
praecept
.
:
as
the
vertue
of
a
sweet
savour
is
seene
as
well
by
the
Antipathy
which
one
creature
hath
unto
it
,
as
by
the
Refreshment
which
another
receiveth
from
it
:
the
strength
of
a
rock
,
as
by
holding
up
the
house
that
is
built
upon
it
,
so
by
breaking
in
pieces
the
ship
that
doth
dash
against
it
:
the
force
of
the
fire
,
as
well
by
consuming
the
drosse
,
as
by
refining
the
gold
:
the
power
of
the
water
,
as
well
in
sinking
the
ship
that
leakes
,
as
in
supporting
the
ship
that
is
sound
.
The
pillar
of
the
cloud
was
as
wonderfull
in
the
darknesse
which
it
cast
upon
the
Egyptians
,
as
in
the
light
which
it
gave
unto
the
Israelites
,
Exod.
14.20
.
The
power
of
the
Angel
as
great
in
striking
terror
into
the
souldiers
,
as
in
speaking
comfort
unto
the
woman
,
Math.
28.4
,
5.
Secondly
,
In
attendance
on
the
Word
,
we
must
resolve
rather
to
walke
with
the
wise
though
few
,
then
to
follow
a
multitude
to
doe
evill
,
and
to
stumble
with
the
wicked
,
though
they
be
many
:
rather
enter
the
Arke
with
a
few
,
then
venture
the
flood
with
a
world
of
sinners
:
rather
goe
three
or
foure
out
of
Sodome
,
then
bee
burnt
for
company
:
We
must
not
affect
an
Humorous
singularity
in
differing
unnecessarily
from
good
men
,
being
one
for
Paul
against
Apollo
,
another
for
Apollo
against
Cephas
:
but
we
must
ever
affect
an
holy
and
pious
singularity
in
walking
contrary
unto
evill
men
,
in
shining
as
lights
in
the
midst
of
a
crooked
and
perverse
Nation
,
Phil.
2.15
.
for
the
Righteous
is
more
excellent
then
his
neighbor
,
Prov.
12.26
.
Though
there
be
but
few
in
the
way
,
there
will
bee
many
in
the
end
of
the
journey
:
As
the
Tribes
and
Families
went
up
divided
towards
Ierusalem
,
but
when
they
were
come
thither
,
they
appeared
every
one
of
them
before
God
in
Sion
,
Psal.
8.4.7
.
Secondly
,
Sect.
6.
In
that
the
Prophet
calleth
upon
his
hearers
to
attend
unto
his
doctrin
by
this
argument
because
it
will
be
an
evidence
of
their
prudence
&
wisedome
,
we
learne
,
That
true
and
solid
Wisedom
doth
draw
the
heart
to
know
aright
,
namely
,
to
consider
and
ponder
the
judgements
,
blessings
,
wayes
,
and
word
of
God
in
order
to
the
chiefe
ends
,
and
accordingly
to
direct
all
their
conversation
:
for
in
Gods
account
that
knowledge
which
doth
not
edifie
,
is
no
knowledge
at
all
,
1.
Cor.
8.2
.
None
are
his
wise
men
,
which
are
not
wise
unto
salvation
,
2
Tim.
3.15
.
who
doe
not
draw
their
wisedom
from
his
Word
,
and
from
his
commandements
,
Psal.
19.7.119.98
,
99.
Ier.
8.9
.
There
is
a
[
](A57143-e80990-b)a
a
Ethic.
lib.
6.
cap.
7.
twofold
wisedome
,
as
the
Philosopher
distinguisheth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
wisedome
in
some
[
](A57143-e81050-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Philemon
apud
Athenaeum
.
lib.
7.
cap.
11.
&
Liv
▪
lib.
39.
particulars
,
as
wee
esteeme
every
man
who
is
excellent
in
his
profession
,
to
bee
a
wise
man
eousque
,
so
farre
as
concernes
the
managing
of
that
profession
:
as
when
a
man
knowes
all
the
necessary
Principles
and
maximes
of
that
way
wherein
he
is
,
the
right
ends
thereof
,
and
the
proper
conclusions
deducible
from
those
principles
,
and
derigible
unto
those
ends
.
And
next
,
wisedome
in
generall
and
in
perfection
,
which
is
of
those
principles
,
ends
,
and
conclusions
which
are
universally
and
most
transcendently
necessary
unto
a
mans
cheefest
and
most
generall
good
:
and
this
the
[
](A57143-e81170-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ethi
.
l.
6.
c.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Metaphysic
.
l.
2.
cap.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rhetoric
.
lib.
1.
cap.
37.
Philosopher
calleth
the
knowledge
of
the
most
excellent
and
honourable
things
,
or
of
the
last
end
,
and
cheefe
good
of
man
.
Now
the
end
by
how
much
the
more
supreme
,
perpetuall
,
and
ultimate
it
is
,
by
so
much
the
more
it
hath
of
excellency
and
goodnesse
in
it
,
as
bearing
thereby
most
exact
proportion
and
conveniency
to
the
soule
of
man
[
](A57143-e81330-b)d
d
Vide
Field
of
the
Church
.
lib
1.
c.
1.
;
for
the
soule
being
immortall
it selfe
,
can
have
no
finall
satisfaction
from
any
good
which
is
mortall
and
perishable
:
and
being
withall
so
large
and
unlimited
,
as
that
the
reasonings
and
desires
thereof
extend
unto
the
whole
latitude
of
goodnesse
,
being
not
restrained
unto
this
or
that
kinde
,
,
but
capable
of
desiring
and
judging
of
all
the
different
degrees
of
goodnesse
which
are
in
all
the
whole
variety
of
things
,
it
can
therefore
never
finally
acquiesce
in
any
but
the
most
universall
and
comprehensive
goodnesse
,
in
the
nearer
or
more
remote
participation
whereof
consisteth
the
different
goodnesse
of
all
other
things
.
Sect.
7.
This
supreme
and
absolute
goodnesse
can
indeed
be
but
one
,
all
other
things
being
good
by
the
participation
of
that
.
There
is
none
good
but
●ne
,
that
is
God
,
Math.
19.17
.
But
because
there
are
Two
sorts
of
men
in
the
world
,
righteous
and
wicked
,
the
seed
of
the
woman
,
and
the
seed
of
the
Serpent
:
therefore
consequently
there
are
Two
sorts
of
ends
which
these
men
doe
differenly
pursue
.
The
end
of
wicked
men
is
a
happinesse
which
they
out
of
their
own
corrupt
judgements
doe
shape
unto
themselves
,
and
unto
which
they
doe
finally
carry
all
the
motions
of
their
soules
,
called
in
Scripture
the
pleasures
of
sinne
,
and
the
wages
of
iniquity
,
Hebr.
11.25
.
2
Pet.
2.15
.
that
thing
whatsoever
it
is
,
for
obtaining
whereof
men
do
direct
all
their
other
endeavours
,
as
profit
,
pleasure
,
and
honour
or
power
;
and
there
are
mediums
exactly
proportionable
unto
these
ends
;
namely
,
the
lusts
of
the
flesh
,
the
lusts
of
the
eyes
,
and
the
pride
of
life
,
1
Ioh.
2.16
.
And
there
is
a
wisdome
consonant
unto
these
ends
and
means
,
and
fit
to
direct
and
manage
these
lusts
unto
the
a●taining
of
those
ends
;
which
therefore
the
Apostle
calleth
the
wisedome
of
the
flesh
or
corrupt
nature
,
Rom.
8.7
.
and
St
Iames
,
a
wisdome
earthly
,
sensuall
,
and
divelish
,
Iames
3.15
.
earthly
,
managing
the
lusts
of
the
eyes
unto
the
ends
of
gaine
;
sensuall
,
managing
the
lusts
of
the
flesh
unto
ends
of
pleasure
;
and
divellish
,
managing
the
pride
of
life
unto
ends
of
power
.
But
such
wisedome
as
this
,
God
esteemes
very
foolishnesse
;
My
people
are
foolish
,
sottish
children
,
they
have
no
understanding
:
Why
?
They
are
wise
to
do
evill
,
but
to
do
good
they
have
no
knowledge
:
Ier.
4.22
.
Wisedome
is
onely
unto
that
which
is
good
;
he
is
the
wisest
man
who
is
simple
and
ignor●nt
in
the
trade
of
evill
,
Rom.
16.19
.
If
any
man
amongst
you
seemeth
to
bee
wise
in
this
world
,
let
him
become
a
foole
that
hee
may
be
wise
:
1
Corinth
.
3.18
.
On
the
other
side
,
the
true
and
ultimate
end
of
righteous
men
,
is
Almighty
[
](A57143-e81850-b)*
*
Fecisti
nos
ad
te
,
&
inquietū
est
Cor
nostrum
donec
requi●scat
in
●e
.
Aug
Confess
.
li.
1.
ca.
1.
Omnis
mihi
copi●
quae
Deus
meus
non
est
,
Egestas
est
,
lib.
13.
cap.
8.
vid.
de
Trinit.
lib.
8
▪
c.
3.
de
Civit.
Dei
,
li.
12
c.
1.
God
as
most
glorious
in
himselfe
,
and
most
good
unto
us
;
or
the
seeking
of
his
glory
,
that
he
may
be
honoured
by
us
:
and
of
our
own
salvation
,
that
wee
may
bee
glorified
by
him
.
The
fruition
of
him
as
the
highest
and
first
in
genere
veri
,
and
the
greatest
and
last
in
genere
boni
,
the
chiefest
object
for
the
minde
to
rest
in
by
knowledge
,
and
the
heart
by
love
:
this
must
needs
be
the
best
of
all
ends
,
both
in
regard
of
the
[
](A57143-e82000-b)*
*
Beatitud●
haec
du●
requirit
,
fru●tionem
incommutabilis
Boni
,
&
certitudinem
aeternae
fruitionis
,
vid.
Aug
de
Civ
.
Dei
lib.
11.
cap.
13.
excellency
of
it
,
as
being
infinitely
and
most
absolutely
good
:
and
in
regard
of
eternitie
,
so
that
the
soul
having
once
the
possession
of
it
,
can
never
be
to
seek
of
that
happinesse
which
floweth
from
it
,
Ioh.
6.27
,
28.
The
proper
meanes
for
the
obtaining
of
this
end
,
is
the
knowledge
of
God
in
Christ
,
as
in
his
Word
he
hath
revealed
himself
,
to
be
known
,
worshipped
,
and
obeyed
;
for
there
onely
doth
he
teach
us
the
way
unto
himself
:
and
true
wisdome
is
the
pursuing
of
this
meanes
in
order
unto
that
end
.
For
though
many
approaches
may
be
made
towards
God
by
the
search
and
contemplation
of
the
creature
,
yet
in
his
word
he
hath
shewed
us
a
more
full
and
excellent
way
,
which
onely
can
make
us
wise
unto
salvation
through
faith
in
Christ
Iesus
,
2
Tim.
3.15
.
Prov.
9.10
.
Eccles.
12.12
,
13.
Ier.
9.23
,
24.
All
the
thoughts
and
wisdome
of
men
is
spent
upon
one
of
these
two
heads
,
Sect.
8.
either
the
obtaining
of
the
good
which
we
want
:
or
the
avoiding
and
declining
the
evill
which
we
feare
.
And
by
how
much
the
more
excellent
and
difficult
the
good
is
which
we
want
;
and
by
how
much
the
more
pernicious
and
imminent
the
evill
is
which
we
feare
,
by
so
much
greater
is
the
wisedome
which
in
both
these
procures
the
end
at
which
we
ayme
.
Now
then
what
are
the
most
excellent
good
things
which
we
want
?
Vid.
Aristot.
de
iis
quae
Bon●
sunt
,
&
quae
Meliora
&
majora
,
Rhetor.
lib.
1.
cap.
6.7
.
food
is
common
to
us
with
other
creatures
.
Raiment
,
houses
,
lands
,
possessions
,
common
to
us
with
the
worst
men
:
take
the
most
admired
perfections
which
are
not
heavenly
,
and
we
may
finde
very
wicked
men
excell
in
them
.
All
men
will
confesse
the
soule
to
be
more
excellent
then
the
body
;
and
therefore
the
good
of
that
to
be
more
excellent
then
of
the
other
:
and
the
chiefe
good
of
it
to
be
that
which
doth
most
advance
it
towards
the
fountaine
of
goodnesse
,
where
is
fulnesse
of
perfection
,
and
perpetuity
of
fruition
.
The
excellency
of
every
thing
standeth
in
two
things
.
The
perfection
of
beauty
wherein
it
was
made
,
and
the
perfection
of
use
for
which
it
was
made
.
The
beauty
of
man
,
especially
in
his
soule
,
consists
in
this
,
that
he
was
made
like
to
God
,
after
his
Image
,
Gen.
1.26
,
27.
and
his
end
and
use
in
this
,
that
he
was
made
for
God
,
first
to
serve
him
,
and
after
to
enjoy
him
;
for
the
Lord
hath
set
apart
him
that
is
godly
for
himselfe
,
Psal.
4.3
.
This
people
have
I
formed
for
my selfe
,
they
shall
shew
forth
my
praise
,
Isa.
43.21
.
Therefore
to
recove●
the
Image
of
God
,
which
is
in
knowledge
,
righteousnesse
,
and
true
holinesse
,
Col●s
.
3.10
.
Ep●es
.
●
.
24
.
to
work
to
the
service
and
glory
of
God
,
Ioh.
1●
.
8
.
to
aspire
and
to
enjoy
the
possession
and
fruition
of
God
,
Exod.
33.18
.
Phil.
1.23
.
must
needs
bee
mans
greatest
good
;
and
by
consequence
,
to
attend
on
the
meanes
hereof
,
must
needs
bee
his
greatest
wisedome
.
What
is
the
most
pernicious
and
destructive
evill
which
a
man
is
in
danger
of
?
not
the
losse
of
any
outward
good
things
whatsoever
,
for
they
are
all
in
their
nature
perishable
;
we
enjoy
them
upon
these
conditions
to
part
with
them
again
;
no
wisedome
can
keep
them
;
Meat
for
the
belly
,
and
the
belly
for
meats
,
but
God
shall
destroy
both
it
and
them
:
1
Cor.
6.13
.
Not
the
suffering
of
any
outward
troubles
,
which
the
best
of
men
have
suffered
,
and
triumphed
over
;
But
the
greatest
losse
is
the
losse
of
a
precious
soul
,
which
is
more
worth
then
all
the
world
,
Matth.
16.26
.
and
the
greatest
suffering
is
the
wrath
of
God
upon
the
conscience
,
Psal.
90.11
.
Isa.
33.14
.
Heb.
10.31
.
Matth.
10.28
.
Therefore
to
avoid
this
danger
,
and
to
snatch
this
darling
from
the
paw
of
the
Lion
,
is
of
all
other
the
greatest
wisdome
.
It
is
wisdome
to
deliver
a
City
,
Eccles.
9.15
.
much
more
to
deliver
a
soul
,
Sect.
9.
Prov.
11.30
.
Angelicall
,
Seraphicall
knowledge
without
this
,
is
all
worth
nothing
,
1
Cor.
13.1
,
2.
Therefore
we
should
learn
to
shew
our selves
wise
indeed
by
attendance
on
Gods
Word
.
If
the
most
glorious
creatures
for
wisdom
and
knowledge
that
ever
God
made
,
the
blessed
[
](A57143-e82690-b)*
*
Videntur
ipsi
Ang●li
ex
Scriptis
Evangelicis
,
&
ministerio
Apostolico
plurima
didicisse
,
Vid.
Chrysost.
Hom
1.
in
Iohan
▪
Gregor.
Nis●en
.
Hom.
8.
in
Cantic
.
Theophylact.
&
Occumen
.
in
Eph.
3.
alios
apud
Sext.
Senens
li
6.
Annot.
165.182
.
&
●99
.
Angels
were
employed
in
publishing
the
Law
of
God
,
Act.
7.53
.
Gal.
3.19
.
and
did
with
great
admiration
look
into
the
mysteries
of
the
Gospel
,
and
stoope
down
with
their
faces
towards
the
mercy
Seat
,
1
Pet.
1.12
.
Eph.
3.10
.
Exod.
37.9
.
it
cannot
but
be
also
our
chiefest
wisdome
to
hide
the
world
in
our
hearts
,
and
to
make
it
our
companion
,
and
Councellor
(
as
David
did
,
Psal.
119.24
.
)
We
esteeme
him
the
wisest
man
who
followeth
the
best
and
safest
[
](A57143-e82830-b)*
*
Vide
Greg.
●holos●n
de
Repub
li.
24.
Counsell
,
and
that
which
will
most
preserve
and
promote
his
interest
,
his
honour
,
and
his
conscience
.
Herein
was
Rehoboams
weaknesse
,
that
by
passionate
and
temeratious
Counsels
he
suffered
his
honour
to
be
stained
,
his
interest
to
be
weakned
,
and
his
conscience
to
be
defiled
with
resolutions
of
violence
and
injustice
.
Now
,
there
is
no
counsell
to
that
of
Gods
Word
.
It
illightneth
the
eyes
,
it
maketh
wise
the
simple
,
Psal.
19.7
,
8.
It
is
able
to
make
a
man
wise
[
](A57143-e82940-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutar.
de
occulte
vivendo
.
for
himselfe
,
and
unto
salvation
,
which
no
other
counsell
can
do
,
2
Tim.
3.15
,
16.
there
is
no
case
that
can
be
put
,
though
of
never
so
great
intricacie
and
perplexity
,
no
doubt
so
difficult
,
no
temptation
so
knotty
and
involv'd
,
no
condition
whereinto
a
man
can
be
brought
so
desperate
,
no
imployment
so
darke
and
uncouth
,
no
service
so
arduous
,
or
full
of
discouragements
,
in
all
which
so
farre
as
respecteth
conscience
and
salvation
,
there
are
not
most
clear
and
satisfactory
expedients
to
be
drawn
out
of
Gods
Word
if
a
man
have
his
judgement
and
senses
after
a
spirituall
manner
exercised
in
the
searching
of
it
.
That
we
are
so
often
at
a
stand
how
to
state
such
a
question
,
how
to
satisfie
such
a
scruple
,
how
to
cleare
and
expedite
such
a
difficultie
,
how
to
repell
such
a
Temptation
,
how
to
manage
such
an
action
,
how
to
order
our
wayes
with
an
even
and
composed
spirit
in
the
various
conditions
where
into
we
are
cast
in
this
world
,
doth
not
arise
from
any
defect
in
the
word
of
God
,
which
is
perfect
and
able
to
furnish
us
unto
every
good
work
,
but
only
from
our
own
ignorance
and
unacquaintance
with
it
,
who
know
not
how
to
draw
the
generall
rule
,
and
to
apply
it
to
our
own
particular
cases
:
and
this
cannot
but
be
matter
of
great
humiliation
unto
us
in
these
sad
and
distracted
times
,
when
besides
our
civill
breaches
,
which
threaten
desolation
to
the
State
,
there
should
be
so
many
and
wide
divisions
in
the
Church
;
That
after
so
long
enjoyment
of
the
Word
of
God
,
the
Scripture
should
bee
to
so
many
men
as
a
sealed
book
,
and
they
like
the
Egyptians
,
have
the
darke
side
of
this
glorious
pillar
towards
them
still
;
that
men
should
be
tossed
to
and
fro
l●ke
children
,
and
carried
about
with
every
winde
of
doctrine
,
and
suffer
themselves
to
be
bewitched
,
devoured
,
brought
into
bondage
,
spoiled
,
led
away
captive
,
unskilfull
in
the
word
of
righteousnesse
,
unable
to
discerne
good
and
evill
,
to
prove
and
try
the
spirits
whether
they
bee
of
God
,
alwayes
learning
,
and
never
able
to
come
to
the
knowledge
of
the
truth
;
Sunt
qu●edam
falsae
opiniones
quae
ulcus
non
gignunt
:
Sunt
etiam
errores
venenati
,
qui
anim●m
depascu●tur
,
vid.
Plutarch
,
de
superstit
.
and
this
not
onely
in
matters
problematicall
,
or
circumstantiall
,
wherein
learned
and
godly
men
may
differ
from
one
another
,
&
yet
sti●l
the
peace
and
unity
of
the
Church
be
preserved
(
for
things
of
this
nature
ought
not
to
be
occasions
of
schisme
,
or
secessions
from
one
another
)
but
in
matters
which
concern
life
and
godlinesse
,
touching
the
power
of
Gods
law
,
the
nature
of
free-grace
,
the
subjection
or
●he
conscience
unto
morall
precepts
,
confession
of
sinne
in
prayer
unto
God
,
and
begging
pardon
of
it
:
the
differencing
of
true
Christian
liberty
from
loose
,
profane
●nd
wanton
licentiousnesse
,
and
a
libertie
to
vent
●nd
publish
what
perverse
things
s●ever
men
please
;
the
very
being
of
Churches
,
of
Ministers
,
of
Ordinances
in
the
world
;
the
necessity
of
humiliation
and
solemne
repentance
in
times
of
publick
Judgements
;
the
tolerating
of
all
kinde
of
Religions
in
Christian
Common-Wealths
;
the
mortality
of
the
reasonable
soul
,
and
other
the
like
pernicious
and
perverse
doctrines
of
men
of
corrupt
minds
(
the
Devils
Emissaries
,
)
purposely
by
him
stirred
up
to
hinder
and
puzzle
the
Reformation
of
the
Church
;
These
things
I
say
cannot
but
be
matter
of
humiliation
unto
all
that
fear
God
,
and
love
the
prosperity
of
Sion
;
and
occasions
the
more
earnestly
to
excite
them
unto
this
wisdome
in
the
Text
,
to
hear
what
God
the
Lord
sayes
,
and
to
lay
his
righteous
wayes
so
to
heart
,
as
to
walk
stedfastly
in
them
,
and
never
to
stumble
at
them
,
or
fall
from
them
.
Now
there
are
two
things
which
I
take
it
,
Sect.
10.
the
Prophet
in
this
close
of
his
Prophecy
seems
principally
to
aime
at
;
namely
,
the
judgements
,
and
the
blessings
of
God
.
His
righteous
wayes
in
his
threatnings
against
impenitent
,
and
in
his
promises
made
unto
penitent
sinners
.
These
are
the
things
which
wise
and
prudent
men
will
consider
in
times
of
trouble
.
For
Iudgements
;
there
is
a
twofold
knowledge
of
them
:
the
one
naturall
by
sense
,
the
other
spirituall
by
faith
.
By
the
former
way
wicked
men
do
abundantly
know
the
afflictions
which
they
suffer
,
even
unto
vexation
and
anguish
of
spirit
.
They
f●et
themselves
,
Isa.
8.21
.
they
are
gray-headed
,
with
very
trouble
and
sorrow
,
Hos.
7.
●
.
they
gnaw
their
to●gues
for
pain
,
Revel.
16.10
.
they
pine
away
in
their
iniquities
,
Levit.
26.39
.
they
are
m●d
in
their
calamities
,
have
trembling
hearts
,
fa●ling
of
eyes
,
and
sorrow
of
minde
,
&c.
Deut.
28.34.65
.
and
yet
for
all
this
they
are
said
in
the
Scripture
,
when
they
burn
,
when
they
consume
,
when
they
are
devoured
,
not
to
know
any
of
this
,
or
to
lay
it
to
heart
▪
Isa.
42.25
.
Hos.
7.9
.
Ier.
12.11
.
and
the
reason
is
,
because
they
knew
it
not
by
faith
,
nor
in
a
spirituall
manner
in
order
unto
God
.
They
did
not
see
his
name
,
nor
heare
his
rod
,
nor
consi●er
his
hand
and
counsell
in
it
,
or
measu●e
his
Iudgements
by
his
word
,
nor
look
on
them
as
the
fruits
of
sin
,
leading
to
repentance
,
and
teaching
righteousnesse
:
nor
as
the
arguments
of
Go●s
displeasure
,
humbling
us
under
his
holy
hand
,
and
guiding
u●
to
seek
his
face
,
and
to
recover
our
peace
with
him
.
This
is
the
spirituall
and
prudent
way
of
knowing
judgements
,
Mic.
6.9
.
Isa.
26.8
,
9.
Isa.
27.9
.
Levit.
26.40
,
41
,
42.
Scire
est
per
causam
scire
▪
true
wisedom
looks
on
things
in
their
Causes
:
Resolves
Judgements
into
the
causes
of
them
,
our
sinnes
to
be
bewailed
,
Gods
wrath
to
be
averted
;
makes
this
observation
upon
them
,
Now
I
finde
by
experience
,
that
God
is
a
God
of
truth
:
often
have
I
heard
Judgements
threatned
against
sinne
,
and
now
I
see
that
Gods
threatnings
are
not
empty
winde
,
but
that
all
his
words
have
truth
and
substance
in
them
.
The
first
part
of
wisdome
is
,
to
see
Iudgements
in
the
word
before
they
come
,
and
to
hide
from
them
:
(
for
as
faith
in
regard
of
promises
is
the
substance
of
things
hoped
for
,
and
seeth
a
being
in
them
while
they
are
yet
but
to
come
;
so
is
it
in
regard
of
threatnings
the
substance
of
things
feared
,
and
can
see
a
being
in
Judgements
before
they
are
felt
.
)
The
next
part
of
wisedom
is
,
to
see
God
in
Iudgements
,
in
the
rods
when
they
are
actually
come
,
and
to
know
them
in
order
unto
him
.
And
that
knowledge
stands
in
two
things
;
first
to
resolve
them
into
him
as
their
Authour
,
for
nothing
can
hurt
us
without
a
commission
from
God
▪
Iob.
19.11
.
Satan
spoiles
Iob
of
his
children
,
the
Sabeans
and
Chalde●ns
of
his
goods
,
but
he
lookes
above
all
these
,
unto
God
,
acknowledging
his
goodnesse
in
giving
,
his
power
in
taking
away
,
and
blesseth
his
name
,
Iob.
1.21
.
Ioseph
lookes
from
the
malice
of
his
bretheren
,
unto
the
providence
of
God
;
He
sent
me
before
you
to
preserve
life
,
Gen.
45.5
.
If
the
Whale
swallow
Ionah
,
God
prepares
him
,
Ionah
1.
●7
.
and
if
he
vomit
him
up
again
,
God
speakes
unto
him
,
chap.
2.10
.
Perdidistis
utilitatem
calamitatis
&
miserrimi
facti
estu
,
&
pessimi
permansistis
.
Aug.
de
Civ
.
Dei
l.
●
.
c.
13.
Secondly
,
to
direct
them
unto
him
as
the
end
;
to
be
taught
by
them
to
seeke
the
Lord
,
and
wait
on
him
in
the
way
of
his
judgements
;
to
be
more
penitent
for
sinne
,
more
fearefull
,
and
watchfull
against
it
,
to
study
and
practise
the
skill
of
suffering
as
Christians
,
according
to
the
will
of
God
,
that
he
may
be
glorified
,
Psa.
94.12
.
Psa.
119.67.71
.
Zach.
13.9
.
l·
Isay
26.9
.
Heb.
12.11
.
Deut.
8.16.1
.
Pet.
4.16.19
.
So
likewise
for
Blessings
;
there
is
a
double
knowledge
of
them
:
one
sensuall
by
the
flesh
,
the
other
spirituall
in
the
conscience
.
The
former
is
but
a
brutish
and
Epicurean
feeding
on
them
without
feare
,
as
Israel
upon
quailes
in
the
wilderness
;
as
Swine
which
feed
on
the
fruit
that
fals
down
,
but
never
look
up
to
the
tree
whereon
it
grew
;
to
use
blessings
as
Adam
did
the
forbidden
fruit
,
being
drawn
by
the
beauty
of
them
to
forget
God
:
as
our
Prophet
complaines
,
Hos.
13.6
.
But
spiritual
knowledge
of
Blessings
is
to
taste
and
see
the
goodness
of
the
Lord
in
them
;
To
look
up
to
him
as
the
Author
of
them
,
acknowledging
that
it
is
he
who
giveth
us
power
to
get
wealth
,
and
any
other
good
thing
,
Deut.
8.17
,
18.
Psal.
127.1
.
Prov.
10.22
.
and
to
be
drawn
by
them
unto
him
as
their
End
,
to
the
adoring
of
his
bounty
,
to
the
admiration
of
his
goodnesse
,
to
more
chearfulnesse
and
stronger
engagements
unto
his
service
,
to
say
with
Iacob
,
He
gives
me
bread
to
eate
,
and
raiment
to
put
on
,
therefore
he
shal
be
my
God
,
Gen.
28.20
.
He
giveth
me
all
things
richly
to
enjoy
;
therefore
I
will
trust
in
him
,
1
Tim.
6.17
.
Catalogues
of
mercy
should
beget
resolutions
of
obedience
,
Iosh.
24.2
,
14.
§.
11.
Thirdly
,
we
have
here
a
singular
commendation
of
the
Doctrine
which
the
Prophet
had
delivered
unto
the
people
of
God
;
namely
,
that
it
was
altogether
Right
,
and
the
way
which
God
required
them
to
walk
in
,
whatever
Judgement
carnall
and
corrupt
minds
might
passe
upon
it
.
Now
the
Doctrine
of
Gods
Judgements
,
Precepts
,
and
Pro●mises
,
is
said
to
be
Right
diverse
wayes
.
1.
In
regard
of
their
Equity
and
Reasonablenesse
▪
There
is
nothing
more
profoundly
and
exactly
rationall
then
true
religion
;
and
therefore
conversion
is
called
by
our
Saviour
[
](A57143-e84230-b)a
a
Elenchus
est
syllogismus
cum
contradictione
c●nclusionis
.
Arist.
Elench.
l.
●
c.
1.
El
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
certa
argum●ntatione
disputantem
vincere
.
Steph.
ex
Platone
.
conviction
.
There
is
a
power
in
the
word
of
God
to
stop
the
mouthes
and
dispell
the
cavillations
of
all
contradictors
;
so
that
they
shal
not
be
able
to
resist
,
or
speak
against
the
truth
that
is
taught
,
Ioh.
16
,
8.
Tit.
1.9.10
.
Act.
6.10
.
Mat.
22.34
.
and
the
Apostle
calleth
his
Ministry
,
[
](A57143-e84330-b)b
b
Demonstratio
est
Syllogismus
Scient●ficus
.
A●ist
.
poster
.
Analyt
.
lib.
1.
c.
●
a
Declaration
and
a
manifestation
of
the
truth
of
God
unto
the
consciences
of
men
,
1
Cor.
2.4
.
2
Cor.
4.2
.
and
Apollos
is
said
mightily
to
have
convinced
the
Jewes
,
shewing
or
demonstrating
by
the
Scripture
that
Jesus
was
Christ
,
Act.
18.28
.
therefore
the
Apostle
calleth
the
devoting
of
our selves
unto
God
,
a
Reasonable
Service
,
Rom.
12.1
.
and
those
that
obey
not
the
Word
,
are
called
unreasonable
or
absurd
men
,
that
have
not
wisedome
to
discerne
the
truth
and
equity
of
the
wayes
of
God
,
2
Thess.
3.2
.
What
can
be
more
reasonable
,
then
that
he
who
made
all
things
for
himself
,
should
be
served
by
the
Creatures
which
he
made
?
That
we
should
live
unto
him
who
gave
us
our
being
?
That
the
suprea●
will
should
be
obeyed
,
the
infallible
truth
beleeved
,
that
he
who
can
destroy
,
should
be
feared
,
that
he
who
doth
reward
should
be
loved
and
trusted
in
▪
That
absolute
Iustice
should
vindicate
it self
against
presumptuous
disobedience
,
and
absolute
goodnesse
extend
mercy
unto
whom
it
pleaseth
?
It
is
no
marvel
that
the
holy
Spirit
doth
brand
wicked
men
throughout
the
Scripture
with
the
disgracefull
title
of
Fools
,
Nullum
scelus
rationem
habet
.
Liv.
lib.
28.
because
they
reject
that
which
is
the
supreme
rule
of
wisedome
and
hath
the
greatest
perfection
and
exactnesse
of
reason
in
it
,
Ier.
8.9
.
2.
In
regard
of
their
consonancy
and
[
](A57143-e84530-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
Iust.
Mart.
dialog
▪
cum
Tryphon
.
Quod
de
suo
codice
Iustinianus
,
verius
de
sacro
codice
affirmatur
,
contrarium
aliqu●d
in
hoc
codice
pos●tum
,
nullum
sibi
locum
vindicabit
&c.
Cod.
de
ve●●re
Iure
enucleando
.
l.
2.
Sect.
15
&
l.
3.
Sect.
15.
Harmony
within
themselves
;
as
that
which
is
right
●nd
strait
hath
all
its
parts
equall
and
agreeing
one
unto
another
:
so
all
the
parts
of
Divine
Doctrine
are
exactly
suteable
and
conforme
to
each
o●her
.
The
promises
of
God
are
not
yea
and
nay
,
but
yea
and
Amen
,
2.
Cor
,
1
,
19
,
20.
However
,
there
●ay
be
seeming
repugnances
to
a
carnall
and
captious
eye
(
which
may
seem
of
purpose
allowed
for
the
exercise
of
our
diligence
in
searching
,
and
humility
in
adoring
the
profoundnesse
and
perfection
of
the
word
)
yet
the
Scriptures
have
no
obliquity
in
them
at
all
,
but
all
the
parts
thereof
doe
most
intimately
consent
with
one
another
,
as
being
written
by
the
Spirit
of
truth
who
cannot
lye
,
nor
deceive
,
who
is
the
same
yesterday
,
to
day
,
and
for
ever
.
3.
In
regard
of
their
Directnesse
unto
that
End
for
which
they
were
revealed
unto
men
,
being
the
strait
road
unto
eternall
life
,
able
to
build
us
up
and
to
give
us
an
inheritance
,
Act.
20.32
.
In
which
respect
the
word
is
called
the
word
of
life
,
Act.
5.20
.
and
the
Gospel
of
Salvation
,
Eph.
1.13
.
yea
,
Salvation
it selfe
,
Ioh.
4.22
.
Ioh.
12.50
.
Act.
28.28
.
as
being
the
way
to
it
,
and
the
instrument
of
it
,
2.
Tim.
3.15
,
16
,
17.
Iam.
1.21
.
4.
In
regard
of
their
Conformity
to
the
holy
nature
and
will
of
God
,
which
is
the
[
](A57143-e84770-b)d
d
Non
id●irco
juste
voluit
quia
futurum
justum
suit
quod
voluit
,
sed
quod
voluit
,
id●irco
justum
suit
quia
ipse
voluit
—
secundum
cam
justum
est
quod
justum
est
,
&c.
Hug.
de
Sacrament
.
lib
,
1.
part
.
4.
cap.
1.
originall
rule
of
all
Rectitude
and
Perfection
.
Law
is
nothing
but
the
will
of
the
Law-giver
,
revealed
with
●n
intention
to
binde
those
that
are
under
it
,
and
for
the
ordering
of
whom
it
was
revealed
.
That
will
being
in
God
most
holy
and
perfect
,
the
Law
or
Word
which
is
but
the
patefaction
of
it
,
must
needs
be
holy
and
perfect
too
;
therefore
it
is
called
the
acceptable
and
perfect
will
of
God
,
Rom.
12.2
.
Col.
1.9
.
It
is
also
called
a
Word
of
truth
,
importing
a
conformity
between
the
minde
and
will
of
the
speaker
and
the
word
which
is
spoken
by
him
;
in
which
respect
it
is
said
to
be
Holy
,
Iust
,
and
Good
,
Rom.
7.14
.
5.
In
regard
of
the
Smoothnesse
,
Plainnesse
,
Perspicuousnesse
of
them
,
in
the
which
men
may
walke
surely
,
easily
,
without
danger
of
wandring
,
stumbling
,
or
miscarriage
;
as
a
man
is
out
of
dan●ger
of
missing
a
way
,
if
it
be
strait
and
direct
with
out
any
turnings
:
and
in
no
gre●●
danger
of
falling
in
it
,
if
it
be
plaine
and
smooth
,
and
no
stumbling
block
left
in
it
.
Now
such
is
the
word
of
God
to
those
who
make
it
their
way
,
a
strait
way
,
which
looketh
directly
forward
,
Psal.
5.8
.
Heb.
12.13
.
An
even
and
smooth
way
,
which
hath
no
offence
or
stumbling
block
in
it
,
Psal.
26.12
.
Psal.
119.165
.
It
is
true
,
there
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hard
things
to
exercise
the
study
and
diligence
,
the
faith
and
prayers
of
the
profoundest
Scholers
;
waters
where
in
an
Elephant
may
swimme
:
but
yet
as
nature
hath
made
things
of
greatest
necessity
to
be
most
obvious
and
Common
,
as
aire
,
water
,
bread
and
the
like
;
whereas
things
of
greater
rarity
,
as
gemms
and
jewels
,
are
matters
of
honour
and
ornament
,
not
of
daily
use
:
so
the
wisedome
of
God
hath
so
tempered
the
Scriptures
,
as
that
from
thence
the
wisest
Solomon
may
fetch
jewels
for
ornament
,
and
the
poorest
Lazarus
bread
for
life
;
but
these
things
which
are
of
common
necessity
,
as
matters
of
Faith
,
Love
,
Worship
,
Obedience
,
which
are
universally
requisite
unto
the
common
salvation
,
(
as
the
Apostle
expresseth
it
,
Iude
ver
.
3.
Tit.
1.4
.
)
are
so
[
](A57143-e85100-b)e
e
In
iis
quae
Aperte
in
Scripturis
posita
sunt
inveniuntur
illa
omnia
qua
continent
fiaem
,
m●resque
vivendi
.
Aug.
de
doct.
Christian
.
lib.
2.
c.
9.
&
Ep
3.
ad
Volusian
.
&
contr.
Ep.
Petilian
.
cap
▪
5.
Vid.
Theodoret.
Serm.
8.
de
Martyrib
.
perspicuously
set
downe
in
the
holy
Scriptures
,
that
every
one
who
hath
the
spirit
of
Christ
,
hath
therewithall
a
judgement
to
discern
so
much
of
Gods
will
as
shall
suffice
to
make
him
beleeve
in
Chirst
for
righteousnesse
,
and
by
worship
and
obedience
to
serve
him
unto
salvation
.
The
way
of
Holinesse
is
so
plain
,
that
simple
men
are
made
wise
enough
to
finde
it
out
,
and
wayfaring
men
,
though
fooles
,
doe
not
erre
therein
,
Psal.
19.7
.
●say
32.4
.
Esay
35.8
.
Matth.
11
▪
25.
§.
12.
From
all
which
we
learn
,
First
,
to
take
heed
of
picking
quarrels
at
any
word
of
God
,
or
presuming
to
passe
any
bold
and
carnall
censure
of
ours
upon
his
righteous
wayes
.
When
God
doth
set
his
Word
in
the
power
and
workings
of
it
upon
the
spirit
of
any
wicked
man
,
making
his
conscience
to
heare
it
as
the
voyce
of
God
,
it
usually
worketh
one
of
these
two
effects
:
either
it
subdues
the
soule
to
the
obedience
of
it
by
convincing
,
judging
,
and
manifesting
the
secrets
of
his
heart
,
so
that
he
falleth
down
on
his
face
and
worshippeth
God
,
1
Cor.
14
,
25.
Or
else
it
doth
by
accident
excite
and
enrage
the
naturall
love
which
is
in
every
man
to
his
lusts
,
stirring
up
all
the
proud
arts
and
reasonings
which
the
forge
of
a
corrupt
heart
can
shape
in
defence
of
those
lusts
against
the
sword
of
the
spirit
which
would
cut
them
off
;
as
that
which
hindreth
the
course
of
a
river
,
doth
accidentally
enrage
the
force
of
it
,
and
cause
it
to
swell
and
over
runne
the
bankes
;
and
from
hence
ariseth
gainsaying
and
contradiction
against
the
word
of
grace
,
and
the
wayes
of
God
as
unequall
and
unreasonable
,
too
strict
,
too
severe
,
too
hard
to
be
observed
,
Ezek.
18.25
.
snuffing
at
it
,
Mal.
1.13
.
gathering
odious
Consequences
from
it
,
Rom.
3.8
.
Replying
against
it
,
Rom.
9.19
,
20.
casting
reproaches
upon
it
,
Ier.
●0
.
8
,
9.
enviously
swelling
at
it
,
Act.
13.45
.
There
are
few
sinnes
more
dangerous
then
this
of
picking
quarrels
at
Gods
word
,
and
taking
up
weapons
against
it
.
It
will
prove
a
burthensome
stone
to
those
that
burthen
themselves
with
it
,
Zach.
12.3
.
Math.
21.44
.
Ut
vernula
illa
apud
Senecam
quae
cu●
caeca
esset
,
cubiculum
esse
tenebrosum
querebatur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
,
d●
Animi
Tra●quillita●e
.
Therefore
when
ever
our
crooked
and
corrupt
Reason
doth
offer
to
except
against
the
wayes
of
God
as
unequall
,
we
must
presently
conclude
as
God
doth
,
Ezek.
18
▪
25.
that
the
inequality
is
in
us
,
and
not
in
them
.
When
a
Lame
man
stumbleth
in
a
plaine
path
,
the
fault
is
not
in
the
way
,
but
in
the
foot
:
nor
is
the
potion
but
the
palate
too
blame
,
when
a
feverish
distemper
maketh
that
seeme
bitter
which
indeed
was
sweet
.
He
that
removeth
in
a
Boat
from
the
shoare
,
in
the
judgement
of
sence
seeth
the
houses
or
trees
on
the
shoare
to
totter
and
move
,
whereas
the
motion
is
in
the
Boat
,
and
not
in
them
.
Uncleane
and
corrupt
hearts
,
have
uncleane
notions
of
the
purest
things
,
and
conceive
of
God
as
if
he
were
such
a
one
as
themselves
,
Psal.
50.21
.
§.
13.
Secondly
,
it
should
teach
us
to
come
to
Gods
Word
alwayes
as
to
a
Rule
,
by
which
we
are
to
measure
our selves
,
and
take
heed
of
wresting
and
wrying
that
to
the
corrupt
fancies
of
our
owne
evill
hearts
,
as
the
Apostle
saith
some
men
do
to
their
owne
destruction
,
Cesset
voluntas
propria·
&
non
erit
Infernus
,
&c.
vid.
Bernard
,
Serm.
3.
de
Resurrect.
2.
Pet.
3.16
.
Act.
13
.
1●
.
Every
wicked
man
doth
,
though
not
formally
and
explicitely
,
yet
really
and
in
truth
,
set
up
his
owne
will
against
Gods
,
resolving
to
doe
what
pleaseth
himselfe
,
and
not
that
which
may
please
God
,
and
consequently
followeth
that
reason
and
councell
which
waites
upon
his
owne
will
,
and
not
that
Word
which
revealleth
Gods
.
Yet
because
he
that
will
serve
himselfe
,
would
faine
deceive
himselfe
too
(
that
so
he
may
doe
it
with
lesse
regret
of
conscience
)
and
would
faine
seem
Gods
servant
,
but
be
his
owne
;
therefore
corrupt
Reason
sets
it selfe
on
work
to
[
](A57143-e85840-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Clem.
Alex.
Strom.
lib.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Justin.
Martyr
.
Ep.
ad
Zenam
.
Simplicitatem
sermonis
Ecclesiastici
id
volunt
signifi●are
quod
ipsi
sen●iunt
.
Hieron
ep.
vid.
Aug.
de
do●●
.
Christian.
lib.
3.
cap.
10.
Scripturas
tenent
ad
speciem
,
non
ad
salutem
.
de
Baptism
.
contr.
Donat.
lib.
3.
cap.
ult.
●as
secundum
suum
sensum
legunt
.
de
Grat.
Christ
.
lib.
1.
c.
41.
Sequitur
voluptatem
no●
quam
audit
,
●ed
quam
attulit
,
&
vitia
sua
cum
coepit
putare
s●milia
praeceptis
,
indulget
illis
non
●i●ide
nec
obscure
;
Luxu●iatur
etiam
inop●●●o
capi●e
.
Sen.
de
vita
Beata
cap.
13.
Nondum
haec
negligentia
deum
v●nerat
,
nec
interpretando
sibi
quisqu●
jus
jurandum
&
leges
ap●as
saciebat
,
sed
suos
potius
mo●es
ad
ea
accommodabat
.
Liv.
lib.
3.
excogitate
such
distinctions
and
evasions
,
as
may
serve
to
reconcile
Gods
word
and
a
mans
owne
lust
together
.
Lust
sayes
,
steale
;
God
sayes
no
,
thou
shalt
not
steale
;
carnall
Reason
,
the
advocate
of
Lust
,
comes
in
and
distinguisheth
:
I
may
not
steale
from
a
neighbour
,
but
I
may
weaken
an
enemy
,
or
pay
my selfe
the
stipend
that
belongs
to
my
service
,
if
others
doe
not
;
and
under
this
evasion
,
most
innocent
men
may
bee
made
a
prey
to
violent
Souldiers
,
who
use
the
name
of
publike
interest
to
palliate
their
own
greedinesse
.
Certainly
,
it
is
a
high
presumption
to
tamper
with
the
word
of
Truth
,
and
make
it
beare
false
witnesse
in
favour
of
our
owne
sinnes
;
and
God
will
bring
it
to
a
tryall
at
last
whose
will
shall
stand
,
his
,
or
ours
.
Lastly
,
§
14.
this
serveth
as
an
excellent
boundary
both
to
the
ministration
of
the
Preacher
,
and
to
the
faith
of
the
hearer
,
in
the
dispensing
of
the
Word
;
first
,
To
us
in
our
ministry
,
that
we
deliver
nothing
unto
the
people
but
the
Right
wayes
of
the
Lord
[
](A57143-e86070-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Ba.
in
Ps.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Naz
Orat.
1.
Qui
●rumento
orenam
immiscuit
,
quasi
de
corrupto
agi
potest
,
l
26.
ad
Leg.
Aquil
P.
§
20
Aurum
accepisti
,
aurum
reddo
;
nolo
mihi
pro
aliis
alia
subjicias
.
nolo
pro
auto
aut
impudenter
plumbū
,
aut
s●audulenter
aeramenta
suppo●as
;
nolo
auri
speciem
sed
naturam
plane
,
Vincent
.
Lirin
.
Lege
Corneliâ
cavetur
ut
qui
〈◊〉
aurum
vi●ii
quid
add●derit
,
qui
argenteos
nummos
adulterinos
flaverit
,
sals●
crimine
ten●atur
.
l
9
P.
Leg.
Cornel.
de
falsis
.
Qui
tabulam
legis
res●●●rit
vel
quid
inde
immutaverit
,
Lege
Iulia
peculatus
tenetur
,
l.
8.
P.
ad
leg
.
Iul
peculat
.
,
without
any
Commixtures
or
contemperations
of
our
owne
.
Mixtures
are
usefull
onely
for
these
Two
purposes
,
either
to
slaken
and
abate
something
that
is
excessive
,
or
to
supply
something
that
is
deficient
▪
and
to
collect
a
vertue
and
efficacy
out
of
many
things
,
each
one
of
which
alone
would
have
been
ineffectuall
:
and
so
all
Heterogeneous
mixtures
doe
plainely
intimate
either
a
vitiousnesse
to
be
corrected
,
or
a
weaknesse
to
be
supplyed
,
in
every
one
of
the
simples
which
are
by
humane
wisdome
tempered
together
in
order
unto
some
effect
to
be
wrought
by
them
.
Now
it
were
great
wickednesse
to
charge
any
one
of
these
upon
the
pure
and
perfect
Word
of
God
;
and
by
consequence
,
to
use
deceit
and
insincerity
by
adulterating
of
it
,
either
by
such
glosses
as
diminish
and
take
away
from
the
force
of
it
,
as
the
Pharisees
did
in
their
carnall
interpretations
(
consuted
by
our
Saviour
,
Matth.
5.21
,
27
,
38
,
43.
)
or
by
such
Superinducements
of
humane
Traditions
as
argue
any
defect
,
Instrumentum
rem
principalem
sequitur
,
vid.
Locati
conducti
,
P.
Leg.
19.
Sect.
2.
as
they
also
did
use
,
Matth.
15.2
,
9.
Humane
Arts
and
Learning
are
of
excellent
use
as
Instruments
in
the
managing
and
searching
,
and
as
meanes
and
witnesses
in
the
explication
of
holy
Writ
,
In
Itinere
non
debet
extrui
aedificium
,
l
9.
P.
si
Servitut
vindicetur
.
when
piously
and
prudently
directed
unto
those
uses
.
But
to
stampe
any
thing
of
but
an
humane
Originall
with
a
divine
character
,
and
obtrude
it
upon
the
consciences
of
men
,
(
as
the
Papists
doe
their
unwritten
traditions
)
to
binde
unto
obedience
;
Nequis
vela
Regia
aut
Titulum
audeat
alienis
rebus
imponere
,
Cod.
l.
2.
Tit.
16.
Qui
rem
depositam
in
usus
suos
invito
Domin●
converterit
,
furti
Reus
est
,
Leg.
3.
Cod
Depositi
velcontra
.
to
take
any
dead
child
of
ours
(
as
the
Harlot
did
,
1
Kings
3.20
.
)
and
lay
it
in
the
bosome
of
the
Scripture
,
and
father
it
upon
God
;
to
build
any
structure
of
ours
in
the
road
to
heaven
,
and
stop
up
the
way
;
is
one
of
the
highest
and
most
daring
presumptions
that
the
pride
of
man
can
aspire
unto
:
to
erect
a
throne
in
the
consciences
of
his
fellow
creatures
,
and
to
counterfeit
the
great
Seale
of
Heaven
for
the
countenancing
of
his
own
forgeries
;
is
a
sin
most
severely
provided
against
by
God
,
with
speciall
prohibitions
and
threatnings
,
Deut.
12.32
.
Deut.
18.20
.
Ier.
26.2
.
Prov.
30.6
.
This
therefore
must
be
the
great
care
of
the
Ministers
of
the
Gosple
,
to
shew
their
fidelity
in
delivering
onely
the
Counsell
of
God
unto
his
people
,
Acts
20.27
.
to
be
as
the
Two
golden
pipes
which
received
oyle
from
the
Olive
branches
,
and
then
emptied
it
into
the
gold
,
Zach.
4
12.
First
,
to
receive
from
the
Lord
,
and
then
to
deliver
to
the
people
,
Ezek.
2.7
.
Esay
21.10
.
Ezek.
3.4
.
1
Cor.
11.23
.
1
Pet.
4.11
.
Secondly
,
The
people
are
hereby
taught
,
first
,
To
examine
the
doctrines
of
men
by
the
rule
and
standard
of
the
Word
,
and
to
measure
them
there
,
that
so
they
may
not
be
seduced
by
the
craftinesse
of
deceivers
,
and
may
be
the
more
confirmed
and
comforted
by
the
doctrine
of
sincere
teachers
;
for
though
the
Iudgement
of
Interpretation
belong
principally
to
the
Ministers
of
the
Word
,
yet
God
hath
given
unto
all
Belevers
a
Iudgement
of
discretion
,
to
try
the
spirits
,
Vid
Davenant
.
de
Indice
&
norma
fidei
.
Chap.
25.31
.
and
to
search
the
Scriptures
,
whether
the
things
which
they
heare
be
so
or
no
,
1
Ioh.
4.1
.
Act.
17.11
.
1
Thess.
5.21
.
for
no
man
is
to
pinne
his
own
soule
and
salvation
by
a
blinde
obedience
upon
the
words
of
a
man
who
may
mislead
him
;
nay
not
upon
the
words
of
an
Angel
,
Isid.
Pelut
.
lib.
3.
Ep.
165.
if
it
were
possible
for
an
Angel
to
deceive
,
Gal.
1.8
.
1
Kings
13.18
,
21.
but
onely
and
immediately
upon
the
Scripture
,
except
when
the
blind
lead
the
blind
,
the
leader
only
should
fall
into
the
ditch
,
and
the
other
goe
to
heaven
for
his
blind
obedience
in
following
his
guides
towards
hell
:
whereas
our
Saviour
tels
us
both
shall
fall
,
though
but
one
be
the
leader
,
Matth.
15.14
.
Matth.
23.15
.
Secondly
,
Having
proved
all
things
,
to
hold
fast
that
which
is
good
,
with
all
readinesse
to
receive
the
righteous
ways
of
God
,
and
submit
unto
them
,
how
meane
soever
the
Instrument
be
in
our
eyes
,
how
contrary
soever
his
message
be
to
our
wills
and
lusts
.
When
God
doth
manifest
his
Spirit
and
Word
in
the
mouths
of
his
Ministers
,
we
are
not
to
consider
the
vessell
,
but
the
Treasure
,
and
to
receive
it
as
from
Christ
,
who
to
the
end
of
the
world
in
the
dispensation
of
his
Ordinances
,
speaketh
from
heaven
unto
the
Church
,
1
Thess.
2.13
.
●
Cor.
5.20
.
Heb.
12.25
.
Matth.
28.20
.
Fourthly
,
In
that
it
is
said
,
That
the
Iust
w●ll
walk
in
them
,
§
15.
we
may
observe
Two
things
.
1.
That
Obedience
,
and
walking
in
the
right
wayes
of
the
Lord
,
is
the
end
of
the
ministry
,
That
the
Saints
might
be
perfected
,
that
the
body
of
Christ
might
bee
edified
,
that
men
might
grow
up
into
Christ
in
all
things
,
Eph.
4.11.15
,
that
their
eyes
might
be
opened
,
and
they
turned
from
darknesse
to
light
,
and
from
the
power
of
Satan
unto
God
,
Act.
26.16
,
17
,
18.
The
Prophet
concludeth
that
he
hath
laboured
in
vaine
if
Israel
be
not
gathered
,
Esay
49.4
,
5.
Without
this
the
Law
is
vaine
,
the
pen
of
the
Scribe
in
vaine
,
Ier.
8.8
.
better
not
know
the
way
of
Righteousnesse
,
then
having
known
it
,
to
turne
from
the
holy
Commandement
which
was
delivered
unto
us
,
2.
Pet.
2.21
.
We
should
esteeme
it
a
great
misery
to
be
without
Preaching
,
without
Ordinances
,
and
so
indeed
it
is
;
of
all
famine
,
that
of
the
Word
of
the
Lord
is
the
most
dreadfull
;
better
be
with
Gods
presence
in
a
wildernesse
,
then
in
Canaan
without
him
,
Exod.
33.15
.
better
bread
of
affliction
,
and
water
of
affliction
,
then
a
famine
of
hearing
the
word
,
to
have
our
teachers
removed
,
Amos
8.11
.
Esay
30.20
.
this
is
mischiefe
upon
mischiefe
,
when
the
Law
perisheth
from
the
Priest
,
Nihil
est
aliud
Scientia
nostra
quam
culpa
,
qui
ad
hoc
tantummodo
Legem
novimus
ut
majore
offensione
peccemus
,
Salvian
.
lib.
4.
and
there
is
no
Vision
,
Ezek.
7.26
.
and
yet
it
is
much
better
bee
in
this
case
,
without
a
Teaching
Priest
,
and
without
the
Law
,
then
to
enjoy
them
,
and
not
to
walk
answerably
unto
them
;
where
the
Word
is
not
a
savour
of
life
,
it
is
a
savour
of
death
unto
death
,
exceedingly
multiplying
the
damnation
of
those
that
doe
despise
it
,
2
Cor.
2.15
.
Matt.
11.22
,
24.
First
,
it
doth
ripen
those
sinnes
that
it
findes
,
making
them
much
more
sinfull
then
in
other
men
,
Criminosior
culpa
,
ubi
status
honestior
.
—
Qui
Christiani
dicimur
,
si
simile
aliquid
Barbarorum
impuritatibus
facimus
,
graviùs
erramus
;
a●rocius
enim
sub
sancti
nominis
professione
peccamus
:
ubi
sublimior
est
praerogativa
,
major
est
culpa
.
Salvian
.
lib.
4.
possunt
nostra
&
Barbarorum
vitia
esse
paria
,
sed
in
his
tamen
vitiis
necesse
est
peccata
nostra
esse
graviora
—
Nunquid
dici
de
●unnis
potest
,
●cce
quales
sunt
qui
Christiani
esse
dicuutur
?
nuuquid
de
Saxonibus
&
Francis
,
Ecce
quid
sa●iunt
▪
qui
se
asserunt
Christi
esse
cul●●●es
?
Nunquid
propter
〈…〉
●ex
Satr●
Sancta
〈◊〉
?
—
Evangelia
legunt
,
&
Impuditi
sunt
;
Apostolos
audi●●t
,
&
incbriantur
▪
Christum
sequuntur
,
&
Rapiunt
,
&c.
Ibid.
because
committed
against
greater
light
and
more
mercy
.
One
and
the
same
sinne
in
an
Heathen
is
not
so
hainous
and
hatefull
as
in
a
Christian.
Those
trees
on
which
the
Sun
constantly
shines
,
have
their
fruit
grow
riper
and
greater
then
those
which
grow
in
a
shady
and
cold
place
.
The
raine
will
hasten
the
growth
as
weell
of
weeds
as
of
corne
,
and
make
them
ranker
then
in
a
dry
and
barren
ground
,
Ioh.
9.41
.
Ioh.
15.22.24
.
Secondly
,
it
doth
superadde
many
more
and
greater
;
for
the
greatest
sinnes
of
all
are
those
which
are
commited
against
light
and
grace
;
Sinnes
against
the
Law
and
Prophets
,
greater
then
those
which
are
committed
against
the
glimmerings
of
nature
,
Ezek.
2.5.3.6
,
7.
and
sinnes
against
Christ
and
the
Gospel
,
greater
then
those
against
the
Law
,
Heb.
2.2.10.28
,
29.
Such
are
,
unbeliefe
,
Impenitency
,
Apostacy
,
despising
of
salvation
,
preferring
death
and
sinne
before
Christ
and
mercy
;
judging
our selves
unworthy
of
eternall
life
,
&c.
Thirdly
,
it
doth
by
these
meanes
both
hasten
and
multiply
judgments
.
The
sinnes
of
the
Church
are
much
sooner
ripe
for
the
fickle
then
the
sinnes
of
Amorites
;
they
are
neare
unto
cursing
,
Heb.
6.8
.
Summer
fruits
,
sooner
shaken
off
then
others
,
Amos.
8.1
.
Ier.
1.11
,
12.
Christ
comes
quickly
to
remove
his
Candlestick
from
the
abusers
of
it
,
Rev.
2.5
.
The
Word
is
a
rich
mercy
in
it selfe
,
but
nothing
makes
it
effectually
and
in
the
event
a
mercy
unto
us
but
our
walking
in
it
.
§
16.
2.
We
learne
from
hence
:
That
we
never
make
the
Scriptures
our
Rule
to
live
and
walke
according
unto
them
,
till
we
be
first
justified
,
and
made
righteous
:
Our
obedience
to
the
Rule
of
the
Law
written
in
the
Scriptures
,
proceedeth
from
those
suteable
impressions
of
holinesse
wrought
in
the
soule
by
the
Spirit
of
Regeneration
,
which
is
called
the
writing
of
the
Law
in
our
hearts
,
Ier.
31.33
.
2
Cor.
3.3
.
or
the
casting
of
the
soule
into
the
mould
of
the
Word
,
as
the
phrase
of
the
Apostle
seemeth
to
import
,
Rom.
6.7
.
we
are
never
fit
to
receive
Gods
Truth
in
the
love
and
obedience
of
it
till
we
repent
and
be
renewed
.
If
God
(
saith
the
Apostle
)
will
give
repentance
for
the
acknowledging
of
the
truth
,
2
Tim.
25.
The
wise
in
heart
,
that
is
,
those
that
are
truly
godly
,
(
for
none
but
such
are
the
Scriptures
wise
men
)
these
will
receive
Commandements
,
but
a
prating
foole
will
fall
,
Prov.
10.8
.
where
by
prating
I
understand
cavilling
,
contradicting
,
taking
exceptions
,
making
objections
against
the
Commandement
,
and
so
falling
and
stumbling
at
it
,
according
to
that
of
the
Apostle
,
Iam.
1.19
,
20
,
21.
Let
every
man
bee
swift
to
heare
,
that
is
,
ready
to
learn
the
will
of
God
,
and
to
receive
the
Commandement
;
but
slow
to
speak
,
slow
to
wrath
,
that
is
,
carefull
that
he
suffer
no
pride
and
passion
to
rise
up
and
speak
against
the
things
which
are
taught
,
according
as
Iob
sayes
,
Teach
me
,
and
I
will
hold
my
peace
,
Iob
6.24
.
for
the
only
reason
why
men
fret
and
swell
,
and
speak
against
the
truth
of
God
,
is
this
,
because
they
will
not
work
righteousnesse
:
The
wrath
of
man
worketh
not
the
righteousnesse
of
God
;
therefore
men
are
contentious
,
because
they
love
not
to
obey
the
truth
,
Rom.
2.8
.
disobedience
is
the
mother
of
gainsaying
,
Rom.
10.21
.
when
we
once
resolve
to
lay
apart
all
filthinesse
,
then
wee
will
receive
the
Word
with
meeknesse
,
and
not
before
;
none
heare
Gods
Words
,
but
they
who
are
of
God
,
Ioh.
8.47
.
none
hear
the
voyce
of
Christ
,
but
the
sheep
of
Christ
,
Ioh.
10.4
,
5.
Christ
preached
is
the
power
of
God
,
and
the
wisedome
of
God
;
but
it
is
onely
to
them
that
are
called
;
to
others
a
stumbling
block
,
and
foolishnesse
,
1
Cor.
1.24
.
We
speak
wisedome
,
saith
the
Apostle
,
but
it
is
amongst
them
that
are
perfect
,
1
Cor.
2.6
.
He
that
is
subject
unto
one
Prince
,
doth
not
greatly
care
to
study
the
Laws
of
another
;
or
if
he
doe
,
it
is
in
order
to
curiosity
and
not
unto
duty
.
So
long
as
men
resolve
of
Christ
,
we
will
not
have
this
man
to
raign
over
us
,
so
long
either
they
study
not
his
Word
at
all
,
or
it
is
in
order
to
some
carnall
and
corrupt
ends
,
and
not
either
to
obedience
or
salvation
.
Hereby
we
may
try
our
spirituall
estate
,
whether
we
be
just
men
or
no
;
if
we
make
Gods
Word
our
Way
,
our
Rule
,
our
Delight
,
laying
it
up
in
our
hearts
,
and
labouring
to
be
rich
in
it
,
that
wee
may
walk
with
more
exactnesse
.
It
was
an
ill
signe
of
love
to
Christ
the
Master
of
the
Feast
,
when
men
chose
rather
to
tend
their
cattell
and
grounds
,
then
to
waite
on
him
,
Luke
14.18
.
An
ill
signe
of
valuing
his
doctrine
,
when
the
losse
of
their
Swine
made
the
Gardarens
weary
of
his
company
,
Luke
8.37
.
There
was
much
work
to
doe
in
the
house
,
when
Mary
neglected
it
all
,
and
sate
at
his
feet
to
heare
his
Doctrine
,
and
yet
was
commended
by
him
for
it
:
Hee
was
better
pleased
to
see
her
hunger
after
the
Feast
that
hee
brought
,
then
solicitous
to
provide
a
Feast
for
him
:
more
delighted
in
her
love
to
his
Doctrine
,
then
her
Sisters
care
for
his
entertainment
,
Luke
10.41
,
42.
This
is
one
of
the
surest
Characters
of
a
Godly
man
,
that
hee
makes
the
Word
in
all
things
his
Rule
and
Counsellor
,
labouring
continually
to
get
more
acquaintance
with
God
,
and
his
holy
Will
thereby
,
Prov.
10.14
.
Col.
3.16
.
Iohn
15.7
.
It
is
H●s
Way
;
and
every
man
endeavours
to
be
skilfull
in
the
way
which
he
is
to
travell
.
It
is
his
Toole
and
instrument
;
every
Work-man
must
have
that
in
a
readinesse
,
to
measure
,
and
carry
on
all
the
parts
of
his
work
:
It
is
his
Wisedome
[
](A57143-e87910-b)a
a
Turpe
est
patricio
,
&
nobili
,
&
causas
oranii
,
jus
in
quo
versare●ur
ignorare
.
Pompon
.
P.
de
o●igine
Ju●is
leg
.
2.
§
43.
Itaque
in
medicum
imperite
secantem
competit
Actio
.
l.
7.
P.
ad
Leg.
Aquil.
§
8
quia
Imperitia
culpae
adnumeratur
.
Instir.
lib.
4.
de
Leg.
Aquil.
§.
7.
&
l.
132.
P.
de
Regulis
Juris
.
;
every
one
would
be
esteemed
a
wise
man
in
that
which
is
his
proper
function
and
profession
:
It
is
the
mystery
and
Trade
unto
which
he
is
bound
;
and
every
man
would
have
the
reputation
of
skill
in
his
owne
Trade
:
It
is
his
Charter
,
the
grant
of
all
the
Priviledges
and
Immunities
which
belong
unto
him
;
and
every
Citizen
would
willingly
know
the
Priviledges
which
he
hath
a
right
in
.
It
is
the
Testament
and
Will
of
Christ
,
wherein
are
given
unto
us
exceeding
great
and
precious
Promises
;
and
what
Heire
or
childe
would
be
ignorant
of
the
last
Will
of
his
Father
?
Lastly
,
it
is
the
Law
of
Christs
Kingdom
,
and
it
[
](A57143-e88010-b)b
b
Iuris
ignorantia
cuique
noces
.
l.
9.
P.
de
Juris
&
facti
●gnor
.
Arist.
Ethic.
lib.
3.
cap.
7.
Greg.
Tholos
.
syntag.
Jur.
l.
30.
c.
10.
concerns
every
Subject
to
know
the
Duties
,
the
Rewards
,
the
Punishments
that
belong
unto
him
in
that
relation
.
Fifthly
,
in
that
he
saith
,
That
the
Transgressours
shall
fall
therein
,
Sect.
17.
wee
learne
,
That
the
Holy
and
right
wayes
of
the
Lord
in
the
ministry
of
his
word
set
forth
unto
us
,
are
unto
wicked
men
turned
into
matter
of
falling
;
and
that
two
manner
of
wayes
.
1.
By
way
of
Scandall
they
are
offended
at
it
:
And
2.
by
way
of
Ruine
,
they
are
destroyed
by
it
.
1.
By
way
of
Scandall
,
they
are
offended
at
it
.
So
it
is
prophesied
of
Christ
;
that
as
he
should
be
for
a
Sanctuary
unto
his
people
;
so
to
others
who
would
not
trust
in
him
,
but
betake
themselves
to
their
owne
counsels
,
he
should
be
for
a
stone
of
stumbling
,
and
for
a
rock
of
offence
,
for
a
ginne
and
for
a
snare
,
Esay
8.14
.
for
the
fall
and
the
rising
againe
of
many
in
Israel
,
and
for
a
signs
to
be
spoken
against
,
Luke
2.34
,
35.
So
he
saith
of
himselfe
,
for
Iudgement
am
I
come
into
this
world
,
that
they
which
see
not
,
might
see
;
and
that
they
which
see
might
be
made
blinde
,
Ioh.
9.39
.
And
[
](A57143-e88170-b)c
c
Bonae
res
neminem
scandalizant
nisi
malam
men●em
.
Tertul.
de
veland
.
virg.
cap.
3.
this
offence
which
wicked
men
take
take
at
Christ
;
is
from
the
purity
and
holinesse
of
his
word
,
which
they
cannot
submit
unto
;
A
stone
of
stumbling
he
is
,
and
a
rock
of
offence
,
to
them
which
stumble
at
the
word
,
being
disobedient
,
1
Pet.
2.8
.
2
Cor.
2
14
,
15.
Thus
Christ
preached
was
a
Sanctuary
to
Sergius
Paulus
the
Deputy
,
and
a
stumbling
block
to
Elymas
the
Sorcerer
:
a
Sanctuary
to
Dionysius
and
Damaris
,
and
a
stumbling
block
to
the
wits
and
Philosophers
of
Athens
:
A
Sanctuary
to
the
Gentiles
that
beg'd
the
preaching
of
the
Gospel
,
and
a
stumbling
block
to
the
Iews
that
contradicted
and
blasphemed
,
Act.
13.42
,
45.
the
former
primarily
and
per
se
;
for
salvation
was
the
purpose
of
his
comming
,
there
was
sinne
enough
to
condemne
the
world
before
:
I
came
not
,
saith
he
,
to
judge
the
world
,
but
to
save
the
world
,
(
Joh.
12.47
.
)
The
other
[
](A57143-e88420-b)d
d
Vid.
Irenaeum
lib.
5.
cap.
27.
occasionally
,
not
by
any
intrinsecall
evill
quality
in
the
word
,
which
is
holy
,
just
,
good
,
and
dealeth
with
all
meeknesse
and
beseechings
,
even
towards
obstinate
sinners
[
](A57143-e88470-b)e
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Athanas.
de
synod
.
Arim.
&
Seleuc.
;
but
by
reason
of
the
pride
and
stubbornesse
of
these
men
who
dash
against
it
:
as
that
wholesome
meat
which
ministers
strength
to
a
sound
man
,
doth
but
feed
the
disease
of
another
that
sits
at
the
same
table
with
him
:
the
same
light
which
is
a
pleasure
to
a
strong
eye
,
is
a
paine
to
a
weak
one
:
the
same
sweet
smels
that
delight
the
braine
,
doe
afflict
the
matrix
when
it
is
distempered
;
and
none
of
this
by
the
infusion
of
malignant
qualities
,
but
only
by
an
occasionall
working
upon
and
exciting
of
those
which
were
there
before
.
And
there
are
many
things
in
the
word
of
God
,
at
which
the
corrupt
hearts
of
wicked
men
are
apt
to
stumble
and
bee
offended
:
As
first
the
[
](A57143-e88580-b)f
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iustin.
Exposit.
fidei
▪
profoundnesse
and
depth
of
it
,
as
containing
great
mysteries
above
the
discovery
or
search
of
created
Reason
.
Such
is
the
pride
and
wantonnesse
of
sinfull
wit
,
that
it
knows
not
how
to
beleeve
what
it
cannot
comprehend
,
and
must
have
all
Doctrines
tried
at
her
barre
,
and
measured
by
her
ballance
;
as
if
a
man
should
attempt
to
weigh
out
the
earth
in
a
paire
of
scales
,
or
to
empty
the
waters
of
the
Sea
with
a
bucket
.
As
soone
as
Paul
mentioned
the
Resurrection
,
presently
the
Athenian
Wits
mocked
his
Doctrine
,
Sect.
18.
Act.
17.32
.
and
it
was
a
great
stumbling
block
to
Nicodemus
to
heare
that
a
man
must
be
borne
againe
,
Joh.
3.4
.
Sarah
hath
much
adoe
to
beleeve
beyond
reason
,
Gen.
18.12
.
and
Muses
himselfe
was
a
little
staggerd
by
this
temptation
,
Numb
.
11.22
,
21.
A
very
hard
thing
it
is
for
busie
and
inquisitive
Reason
to
rest
in
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
depth
of
the
wisedome
and
counsell
of
God
,
and
to
adore
the
unsearchablenesse
of
his
Judgements
,
[
](A57143-e88740-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
de
sera
numinis
vindict●
.
Non
omnium
quae
à
majoribus
constituta
sunt
Ratio
reddi
potest
,
&
ideo
Rationes
corumque
constitu●ntur
,
inquiri
non
op●rcet
.
P.
lib.
1.
T.
4.
Leg.
20
,
21.
though
even
Humane
Lawes
tell
us
that
Reason
of
Law
is
not
always
to
be
inquired
into
.
[
](A57143-e88770-b)*
*
Vid.
Hooker
.
lib.
5.3
.
Mater
omnium
Hareticorum
superbia
.
Aug.
de
Gen.
contr.
Manichaeo●
.
lib.
2
cap.
8.
The
first
great
Heresies
against
the
highest
mysteries
of
Christian
Religion
,
the
Trinity
,
the
two
natures
of
Christ
,
the
Hypostaticall
union
,
the
deity
of
the
Holy
spirit
,
had
their
first
rise
among
the
Graecians
,
who
were
then
the
masters
of
wit
and
Learning
,
and
esteemed
the
rest
of
the
world
Barbarous
;
and
the
old
exception
which
they
were
wont
to
take
at
the
Doctrine
of
Christianity
was
the
foolishnesse
of
it
,
as
the
Apostle
notes
,
1
Cor.
1.23
.
Secondly
,
Sect.
19.
the
sanctity
and
strictnesse
of
it
,
as
it
is
contrary
to
the
carnall
wills
and
affections
of
men
:
for
as
corruption
doth
deifie
Reason
in
the
way
of
wisedome
,
not
willingly
allowing
any
mysteries
above
the
scrutiny
and
comprehension
of
it
;
so
doth
it
deifie
will
in
a
way
of
Liberty
and
power
,
and
doth
not
love
to
have
any
authority
set
over
that
which
may
pinch
or
restraine
it
.
As
Ioshua
said
to
Israel
,
yee
cannot
serve
the
Lord
,
for
he
is
an
holy
God
,
Josh.
24.19
.
we
may
say
of
the
Law
,
we
cannot
submit
to
the
Law
because
it
is
an
Holy
Law
;
the
carnall
minde
is
not
,
cannot
be
,
subject
to
the
Law
of
God
,
Rom.
8.17
.
Heat
and
Cold
will
ever
be
offensive
unto
one
another
,
and
such
are
flesh
and
spirit
,
Gal.
5.17
.
Therefore
ordinarily
the
arguments
against
the
wayes
of
God
,
have
beene
drawne
from
politique
or
carnall
interests
.
Ieroboam
will
not
worship
at
Ierusalem
,
for
feare
least
Israel
revolt
to
the
house
of
David
,
1
Kings
12.27
.
Amos
must
not
prophesie
against
the
Idolatry
of
Israel
,
for
the
Land
is
not
able
to
beare
all
his
words
,
Amos
7.10
.
The
Jewes
conclude
Christ
must
not
be
let
alone
,
lest
the
Romanes
come
and
take
away
their
place
and
Nation
,
Rom.
11.48
.
Demetrius
and
the
Craftsmen
will
by
no
meanes
have
Diana
spoken
against
,
because
by
making
shrines
for
her
they
got
their
wealth
,
Act.
19.24
,
25.
[
](A57143-e89100-b)*
*
See
Perkin●
his
works
,
●om
.
1.
pag.
356.362
.
Bol
tons
discourse
of
true
happinesse
.
Sandersons
serm.
on
1
Kin.
21.29
.
Dan.
Dikes
deceit
of
the
heart
cap.
6
,
7
,
8.
Downham
of
Christian
warfare
,
part
.
4.
li.
1.
cap.
13.
§.
3.
&
lib.
2.11
.
Corruption
will
close
with
Religion
a
great
way
,
and
heare
gladly
,
and
doe
many
things
willingly
,
and
part
with
much
to
escape
damnation
;
but
there
is
a
particular
point
of
rigor
and
strictnesse
in
every
unregenerate
mans
case
,
which
when
it
is
set
on
close
upon
him
,
causeth
him
to
stumble
,
and
to
be
offended
,
and
to
break
the
treaty
.
The
Hypocrites
in
the
Prophet
will
give
rammes
,
and
rivers
of
oyle
,
and
the
first
borne
of
their
body
for
the
sinne
of
their
soule
:
but
to
doe
justly
,
to
love
mercy
,
to
walke
humbly
with
God
,
to
doe
away
the
treasures
of
wickednesse
,
the
scant
measure
,
the
bagge
of
deceitfull
weights
,
violence
,
lies
,
circumvention
,
the
statutes
of
Omri
,
or
the
Counsels
of
the
house
of
Ahab
;
durus
sermo
,
this
is
intollerable
:
they
will
rather
venture
smiting
and
desolation
then
bee
held
to
so
severe
termes
,
Mich.
6.6
,
16.
The
young
man
will
come
to
Christ
,
yea
runne
to
him
,
and
kneele
,
and
desire
instruction
touching
the
way
to
eternall
life
,
and
walk
with
much
care
in
observation
of
the
Commandments
;
but
if
hee
must
part
with
all
,
and
in
stead
of
great
possessions
,
take
up
a
Crosse
and
follow
Christ
,
Vid.
Basil.
H●mil
.
in
ditescentes
,
s●atim
ab
initio
.
and
fare
as
hee
fared
,
durus
sermo
,
this
is
indeed
a
hard
saying
;
he
that
came
running
,
went
away
grieving
and
displeased
,
and
upon
this
one
point
doth
hee
and
Christ
part
,
Mark
.
10.17.22
.
Herod
will
heare
Iohn
gladly
,
and
doe
many
things
,
and
observe
and
reverence
him
as
a
just
and
holy
man
;
but
in
the
case
of
Herodias
hee
must
be
excus'd
;
upon
this
issue
doth
hee
and
Salvation
shake
hands
,
Mark
.
6.20
,
27.
This
is
the
difference
betweene
Hypocriticall
and
sincere
conversion
;
that
goes
farre
,
and
parts
with
much
,
and
proceedes
to
almost
;
but
when
it
comes
to
the
very
turning
point
,
and
ultimate
act
of
Regeneration
,
hee
then
playes
the
part
of
an
unwise
sonne
,
and
stayes
in
the
place
of
the
breaking
forth
of
children
,
Hos.
13.13
.
as
a
foolish
Merchant
,
who
in
a
rich
bargaine
of
a
thousand
pound
breaks
upon
a
difference
of
twenty
shillings
:
but
the
other
is
contented
to
part
with
all
,
to
suffer
the
l●sse
of
All
,
Fides
famem
non
time●
.
Hier.
Perquam
durum
est
,
sed
i●al●x
scripta
est
.
Vlpian
P.
Qui
&
à
quibus
mamunissi
Liberi
non
s●unt
.
l.
12.
§.
1.
to
carry
on
the
Treaty
to
a
full
and
finall
conclusion
,
to
have
All
the
Armour
of
the
strong
man
taken
from
him
,
that
Christ
may
divide
the
spoiles
,
Luke
11.22
.
Psal.
119.128
.
to
doe
the
hardest
duties
if
they
bee
commanded
,
Gen.
22.3
.
Thirdly
,
the
searching
,
convincing
,
and
penetrating
quality
which
is
in
the
Word
,
is
a
great
matter
of
offence
unto
wicked
men
,
Sect.
20.
when
it
cuts
them
to
the
heart
,
as
Stephens
Sermon
did
his
hearers
,
Act.
7.54
.
Light
is
of
a
discovering
and
manifesting
property
,
Eph.
5.13
.
and
for
that
reason
,
is
hated
by
every
one
that
doth
evill
,
John
3.20
.
for
though
the
pleasure
of
sinne
unto
a
wicked
man
be
sweet
,
yet
there
is
bitternesse
in
the
root
and
bottome
of
it
;
hee
who
loves
to
enjoy
the
pleasure
,
cannot
endure
to
heare
of
the
guilt
.
Now
the
worke
of
the
Word
is
to
take
men
in
their
owne
heart
,
Ezek.
14.5
.
to
make
manifest
to
a
man
the
secrets
of
his
owne
heart
,
1
Cor.
14.25
.
to
pierce
like
arrowes
the
hearts
of
Gods
enemies
,
Psal.
45.5
.
to
divide
asunder
the
soule
and
spirits
,
the
joynts
and
marrow
,
and
to
be
a
discerner
of
the
thoughts
and
intents
of
the
heart
,
Hebrewes
4.12
.
Esay
49.2
.
This
Act
of
discovery
cannot
but
exceedingly
gaul
the
spirits
of
wicked
men
;
it
is
like
the
voice
of
God
unto
Adam
in
Paradise
,
Adam
,
where
art
thou
?
or
like
the
voice
of
Ahijah
to
the
wife
of
Ieroboam
,
1
King
.
14.6
.
I
am
sent
unto
thee
with
heavy
tidings
.
Fourthly
,
the
plainnesse
and
simplicity
of
the
Gospel
is
likewise
matter
of
offence
to
these
men
,
2
Cor.
10.10
.
and
that
partly
upon
the
preceding
reason
;
for
the
more
plaine
the
Word
is
,
the
more
immediate
accesse
it
hath
unto
the
conscience
,
and
operation
upon
it
.
So
much
as
is
meerly
humane
elegancy
,
finenesse
of
wit
,
and
delicacy
of
expression
,
doth
oftentimes
stop
at
fancy
,
and
take
that
up
,
as
the
body
of
Asahel
caused
the
passers
by
to
stand
still
and
gaze
,
2
Sam.
2.23
.
And
wickked
men
can
bee
contented
to
admit
the
Word
any
whither
,
so
they
can
keep
it
out
of
their
conscience
,
which
is
the
only
proper
subject
of
it
,
2
Cor.
4.2
.
When
I
heare
men
magnifie
quaint
and
polite
discourses
in
the
ministry
of
the
word
,
and
speak
against
Sermons
that
are
plaine
and
wholesome
,
I
look
upon
it
not
so
much
as
an
Act
of
pride
(
though
the
wisedome
of
the
flesh
is
very
apt
to
scorne
the
simplicity
of
the
Gospel
)
but
indeed
as
an
act
of
feare
and
cowardize
;
because
where
all
other
externall
trimmings
and
dresses
are
wanting
to
tickle
the
fancy
,
there
the
Word
hath
the
more
downright
and
sad
operation
upon
the
conscience
,
and
must
consequently
the
more
startle
and
terrifie
.
Fifthly
,
the
great
difficulty
and
indeed
impossibility
of
obeying
it
in
the
strictnesse
and
rigor
of
it
,
is
another
ground
of
scandall
,
that
God
in
his
Word
should
command
men
to
doe
that
which
indeed
cannot
be
done
;
this
was
matter
of
astonishment
to
the
Disciples
themselves
,
when
our
Saviour
told
them
that
it
was
easier
for
a
Camell
to
goe
through
the
eye
of
a
needle
,
then
for
a
Rich
man
to
enter
into
the
Kingdome
of
God
,
Mark
.
10.25
.
[
](A57143-e90070-b)a
a
Censores
divinitatis
dicentes
sic
non
debuit
Deus
,
&
sic
magis
debuit
—
consultio
res
sibimet
videntur
Deo
,
Tertul.
in
Marcion
,
lib.
2.
cap.
2.
This
was
the
cavill
of
the
disputant
in
the
Apostle
against
the
counsels
of
God
,
Why
doth
he
yet
find
fault
?
if
hee
harden
whom
he
will
,
why
doth
he
complaine
of
our
hardnesse
,
which
it
is
impossible
for
us
to
prevent
,
because
none
can
resist
his
will
?
Rom.
9.1
.
Now
to
this
scandall
we
answer
;
first
,
That
the
Law
of
God
was
[
](A57143-e90110-b)b
b
Non
suit
Impossibile
quando
praeceptum
est
,
sed
stulti●ia
peccantis
Impossibile
sibi
s●cit
.
Gul.
Paris
.
de
vitiis
&
pecca●
▪
cap.
10.
Neque
●●im
suo
vit●o
non
implebatur
Lex
,
sed
vitio
prudentiae
carnis
,
Aug.
de
●pir.
&
lit
.
cap.
19.
not
originally
,
nor
is
it
intrinsecally
or
in
the
nature
of
the
thing
impossible
,
but
accidentally
and
by
reason
of
naturall
corruption
which
is
enmity
against
it
;
a
burthen
may
be
very
portable
in
it selfe
,
which
he
who
is
a
creeple
is
not
able
to
beare
;
the
defect
is
not
in
the
Law
,
but
in
us
,
Rom.
8.3
.
Secondly
,
that
of
this
[
](A57143-e90190-b)c
c
Nec
latuit
praeceptorem
praecepti
pondus
hominum
excedere
vires
:
Sed
judicavit
utile
ex
hoc
ipso
suae
illos
Insufficientiae
admoneri
—
Ergo
mandando
Impossibilia
non
praevarica●ores
homines
fecit
sed
humiles
,
ut
omne
os
obstruatur
,
&
subditus
fiat
om●is
mundus
Deo
,
quia
ex
operibus
leg●
non
justifi●abitur
emnis
caro
coram
illo
:
accipientes
quippe
mandatum
,
&
sentientes
defectum
,
clamabimus
in
Caelu●
&
mis●rebitur
nostri
Deus
,
Bernard
.
Ser.
50.
in
Cantic
.
Impossibility
there
may
be
made
a
most
excellent
use
,
that
being
convinced
of
impotency
in
our selves
,
we
may
have
recourse
to
the
perfect
obedience
and
righteousnesse
of
Christ
,
to
pardon
all
our
violations
of
it
,
Gal.
3.21
,
24.
Thirdly
,
being
regenerated
and
endued
with
the
spirit
of
Christ
,
the
Law
becomes
[
](A57143-e90230-b)d
d
Lex
data
,
ut
gratia
quaereretur
,
gratia
data
ut
Lex
impleretur
,
Aug.
de
sp.
&
lit
.
c.
19.
Omnia
fiant
Charitati
facilia
,
De
nat.
&
grat
.
cap.
69.
de
grat
.
Christ
.
cap.
9.
de
grat
.
&
lib.
arb.
cap.
15.
Evangelically
possible
unto
us
againe
,
yea
,
not
onely
possibly
,
but
sweet
and
easie
,
Rom.
7.22
.
1
Ioh.
5.2
.
Ma.
11.30
.
Though
impossible
to
the
purpose
of
Iustification
and
legall
Covenant
,
which
requireth
perfection
of
obedience
under
paine
of
the
Curse
,
Gal.
3.10
.
in
which
sense
it
is
a
yoake
which
cannot
bee
born
,
Act.
15.10
.
A
Commandement
which
cannot
be
endured
,
Heb.
12.20
.
yet
possible
to
the
purpose
of
acceptation
of
our
services
done
in
the
obedience
of
it
,
The
spirituall
part
of
them
being
presented
by
the
intercession
,
and
the
carnall
defects
covered
by
the
righteousnesse
of
Christ
,
in
whom
the
father
is
alwayes
well
pleased
.
Fourthly
,
if
any
wicked
man
presume
to
harden
himselfe
in
the
practice
of
sinnes
,
under
this
pretence
that
it
is
impossible
for
him
to
avoid
them
,
because
God
hardneth
whom
he
will
,
Though
the
Apostolicall
increpation
be
Answer
sufficient
,
Who
art
thou
that
replyest
against
God
?
yet
he
must
further
know
,
that
he
is
not
onely
hardned
judicially
by
the
sentence
of
God
,
but
most
[
](A57143-e90460-b)o
o
Cor
lapideum
non
significat
nisi
durissimam
voluntatem
&
adversus
Deum
inflexibil●m
,
Aug.
de
grat
.
&
lib.
●rb
.
c.
14.
willingly
also
by
his
owne
stubborne
love
of
sinne
,
and
giving
himselfe
over
unto
greedinesse
in
sinning
,
and
thereby
doth
actively
bring
upon
himselfe
those
indispositions
unto
duty
,
so
that
the
Law
being
impossible
to
be
performed
by
him
is
indeed
no
other
then
hee
would
himselfe
have
it
to
be
,
as
bearing
an
active
enmity
and
antipathy
unto
it
.
§
22.
Sixthly
,
The
mercy
and
Free-grace
of
God
in
the
promises
,
is
unto
wicked
men
an
occasion
of
stumbling
while
they
turn
it
into
lasciviousnesse
,
and
continue
in
sinne
that
grace
may
abound
,
Rom.
6.1
.
Iud.
ver.
4.
and
venture
to
make
work
for
the
blood
of
Christ
,
not
being
led
by
the
goodnesse
of
God
unto
repentance
,
but
hardning
themselves
in
impenitency
because
God
is
good
,
Rom.
2.4
.
There
is
not
any
thing
at
which
wicked
men
doe
more
ordinarily
stumble
then
at
mercy
,
as
gluttons
surfet
most
upon
the
greatest
dainties
,
venturing
upon
this
ground
to
goe
on
in
sinne
,
because
they
cannot
out-sinne
mercy
;
and
to
put
off
repentance
from
day
to
day
,
because
they
are
still
under
the
offers
of
mercy
;
making
mercy
not
a
sanctuary
unto
which
to
fly
from
sinne
,
but
a
sanctuary
to
protect
and
countenance
sinne
;
and
so
by
profane
and
desperate
presumption
turning
the
very
mercy
of
God
into
a
[
](A57143-e90610-b)f
f
Fructum
ex
eo
quis
consequi
non
debet
quod
impugnat
.
Gotoftid
.
Nemo
sit
Liber
in
fraudem
sisci
.
Marcian
.
P.
Qui
&
à
quibus
manumiss●
,
l.
11.
judgement
,
and
savour
of
death
unto
themselves
,
Deut.
29.19
,
20.
Num.
15.30
.
pretending
liberty
from
sinne
that
they
may
continue
in
it
,
and
abuse
God
by
his
owne
gifts
.
Lastly
,
the
threatnings
of
God
set
forth
in
his
Word
,
and
executed
in
his
judgements
upon
wicked
men
,
are
great
occasions
of
stumbling
unto
them
,
when
they
are
not
thereby
with
Manasses
humbled
under
Gods
mighty
hand
,
but
with
Pharoah
hardned
the
more
in
their
stubbornnesse
against
him
.
There
is
such
desperate
wickednesse
in
the
hearts
of
some
men
that
they
can
even
sit
down
and
rest
in
the
resolutions
of
perishing
,
resolving
to
enjoy
the
pleasures
of
sinne
while
they
may
,
To
morrow
we
shall
dye
,
Vide
quae
de
Sardanapalo
,
Nino
,
Bacchida
,
Xanthia
,
aliis
,
congessit
Athenaeus
,
lib
8.
cap
3.
&
.
lib.
12.
c.
7.
therefore
in
the
meane
time
let
us
eat
and
drink
,
1
Cor.
5.32
.
This
evill
is
of
the
Lord
,
why
should
we
wait
for
the
Lord
any
longer
?
2
Kings
6.33
.
There
are
three
men
in
the
Scripture
that
have
a
speciall
brand
or
marke
of
ignominy
set
upon
them
,
Cain
,
Dathan
,
and
Ahaz
.
The
Lord
set
a
mark
upon
Cain
;
Gen.
4.15
.
This
is
that
Dathan
,
and
this
is
that
Ahaz
,
Num.
26.9
.
2.
Chron.
28.22
.
and
if
we
examine
the
reasons
,
we
shall
finde
that
the
sinne
of
stubbornnesse
had
a
speciall
hand
in
it
.
Contumacia
cumulat
poenam
,
l.
4.
P.
de
paenis
.
Cains
Offering
was
not
accepted
;
upon
this
he
grew
wroth
and
sullen
,
and
stubborn
against
Gods
gentle
warning
,
and
slew
his
brother
.
Dathan
and
his
Companions
sent
for
by
Moses
,
return
a
proud
and
stubborn
answer
,
we
will
not
come
up
,
we
will
not
come
up
.
Ahaz
greatly
distressed
by
the
King
of
Syria
,
by
the
Edomites
,
by
the
Philistimes
,
by
the
Assyrian
,
and
in
the
midst
of
all
this
distresse
stubborn
still
and
trespassing
more
against
the
Lord
.
It
is
one
of
the
saddest
symptomes
in
the
World
for
a
man
or
a
Nation
not
to
be
humbled
under
the
correcting
hand
of
God
,
but
like
an
anvile
to
grow
harder
under
blowes
;
and
a
most
sure
argument
that
God
will
not
give
over
,
but
goe
on
to
multiply
his
judgements
still
,
for
he
will
overcome
when
hee
judgeth
,
and
therefore
will
judge
till
he
overcome
.
In
Musicall
Notes
there
are
but
eight
degrees
,
and
then
the
same
returnes
againe
;
and
Philosophers
when
they
distinguish
degrees
in
qualities
,
doe
usually
make
the
eighth
degree
to
be
the
highest
:
but
in
the
wrath
of
God
against
those
who
impenitently
and
stubbornly
stand
out
against
his
judgements
,
wee
shall
finde
no
fewer
then
eight
and
twenty
degrees
threatned
by
God
himselfe
,
I
will
punish
seven
times
more
,
and
yet
seven
times
more
,
and
againe
,
seven
time
more
,
and
once
more
,
seven
times
more
for
your
sinnes
,
Levit.
26.18
,
21
,
24
,
28.
thus
wicked
men
doe
not
only
stumble
at
the
Word
by
way
of
scandall
,
but
also
—
2.
By
way
of
Ruine
,
§
23.
because
they
are
sure
in
the
conclusion
to
be
destroyed
by
it
;
for
the
rock
stands
still
,
the
ship
only
is
broken
that
dasheth
against
it
.
Gods
Word
is
and
will
be
too
hard
for
the
pride
of
men
,
the
more
they
resist
it
,
the
mightier
will
it
appeare
in
their
condemnation
.
The
weak
corn
which
yeelds
to
the
wind
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vt
Plut.
Sympos
.
lib.
4.
qu
2.
is
not
harmed
by
it
;
but
the
proud
Oake
which
resists
it
,
is
many
times
broken
in
pieces
.
The
soule
which
submits
to
the
Word
,
is
saved
by
it
;
the
soule
which
rebels
against
it
,
is
sure
to
perish
.
Therefore
since
the
Word
comes
not
to
any
man
in
vaine
,
but
returnes
glory
to
God
either
in
his
conversion
or
in
his
hardning
:
It
greatly
concerneth
every
man
to
come
unto
it
,
with
meek
,
penitent
,
docile
,
tractable
,
believing
,
obedient
resolutions
,
and
to
consider
how
vaine
and
desperate
a
thing
it
is
for
a
Potsherd
to
strive
with
a
rod
of
Iron
;
for
the
pride
&
wrath
of
man
to
give
a
chalenge
to
the
justice
and
power
of
God
;
for
briars
and
thornes
to
set
themselves
in
battell
against
fire
.
As
our
God
is
a
consuming
fire
himselfe
,
so
his
law
is
a
fiery
Law
,
Deut.
33.2
.
&
his
word
in
the
mouths
of
his
Ministers
a
fire
,
Ier.
5.14.23.29
.
If
we
be
gold
,
it
will
purge
us
;
if
thorns
,
it
will
devour
&
feed
upon
us
.
This
is
the
condemnation
(
saith
our
Saviour
,
)
That
light
is
come
into
the
world
,
and
men
loved
darknesse
rather
then
light
,
Iob.
3.19
.
There
was
damnation
in
the
world
before
while
it
lay
in
darknesse
and
in
mischiefe
,
and
knew
not
whither
it
went
:
but
not
so
heavy
damnation
as
that
which
groweth
out
of
light
.
When
Physick
,
which
should
remove
the
disease
,
doth
cooperate
with
it
,
then
death
comes
with
the
more
paine
and
the
more
speed
.
The
stronger
the
conviction
of
sin
is
,
the
deeper
will
bee
the
wrath
against
it
,
if
it
be
not
by
repentance
avoyded
.
No
surfet
more
dangerous
then
that
of
bread
,
no
judgement
more
terrible
then
that
which
growes
out
of
mercy
known
and
despised
;
The
word
which
I
have
spoken
(
saith
Christ
)
the
same
shall
judge
you
at
the
last
day
,
Ioh.
12.48
.
Every
principle
of
truth
which
is
by
the
Word
begotten
in
the
hearts
of
disobedient
sinners
,
and
is
held
down
,
and
suppressed
by
unrighteousnesse
,
lies
there
like
fire
raked
up
under
ashes
,
which
at
that
great
day
will
kindle
into
an
unquenchable
flame
.
The
word
can
bring
much
of
Hell
upon
the
spirit
of
impenitent
sinners
here
:
It
can
hew
,
and
cut
,
and
peirce
,
and
burn
,
and
torment
,
and
root
out
,
and
pull
down
,
and
destroy
,
and
strike
with
trembling
and
amazement
the
proudest
and
securest
sinners
,
Hos.
6.5
.
Act.
7.54
.
Heb.
4.12
.
Esay
49.2
.
Psal.
45.5
.
Revel.
11.5
,
10.
Ier.
1.10
.
2
Cor.
10.4
.
Act.
24.25
.
we
need
no
messenger
from
the
dead
to
tell
us
of
the
torments
there
:
All
the
Rhetorique
in
Hell
cannot
set
forth
Hell
more
to
the
life
then
Moses
and
the
Prophets
have
done
already
,
Luk.
16.31
.
But
O
what
a
Hell
will
it
be
at
last
,
when
the
Word
which
warned
us
of
it
,
shall
throw
us
into
it
!
when
every
offer
of
mercy
which
wee
have
refused
,
and
every
threatning
of
wrath
which
we
have
despised
,
shall
accompany
us
unto
the
tribunall
of
Christ
,
to
testifie
against
us
;
and
into
the
fire
of
Hell
,
to
upbraid
us
with
our
owne
perdition
!
O
the
dolefull
condition
of
impenitent
sinners
!
If
they
have
not
the
Word
,
they
perish
for
the
want
:
and
if
they
have
it
,
they
perish
doubly
for
the
contempt
of
it
.
O
that
men
would
conside●
the
terror
of
the
Lord
,
and
bee
perswaded
!
and
that
they
would
learne
so
much
wisedome
as
not
to
arm
the
very
mercy
of
God
against
themselves
.
A
bridge
is
made
to
give
us
a
safe
passage
over
a
dangerous
river
;
but
he
who
stumbles
on
the
bridge
,
is
in
danger
to
fall
into
the
river
.
The
Word
is
given
as
a
meanes
to
carry
us
over
Hell
unto
Heaven
;
but
he
who
stumbles
and
quarrels
at
this
meanes
,
shall
fall
in
thither
,
from
whence
otherwise
he
had
been
delivered
by
it
.
FINIS
.
Notes, typically marginal, from the original text
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