A
LARGE
EXPLICATION
OF
THE
BODY
OF
CHRISTIAN
RELIGION
.
1
TIM.
4.
15.
Meditate
upon
these
things
,
give
thy self
wholly
to
them
,
that
thy
profiting
may
appeare
to
all
.
WHat
is
that
which
all
men
especially
desire
?
Eternall
Life
and
Happinesse
.
How
doe
men
look
to
obtain
Happinesse
?
By
Religion
,
Is
Religion
generally
to
bee
found
in
all
men
?
Yes
;
for
the
very
heathens
condemned
them
to
death
that
denyed
all
Religion
:
and
there
is
no
people
so
barbarous
,
but
they
will
have
some
forme
of
Religion
,
to
acknowledge
a
God
;
as
all
India
,
East
and
West
,
sheweth
.
May
a
man
bee
saved
by
any
Religion
?
No
;
Which
bee
the
chiefe
false
Religions
that
are
now
in
the
world
?
Heathenisme
,
What
doe
you
observe
out
of
this
diversity
of
Religions
in
the
world
?
The
misery
of
man
when
God
leaveth
him
without
his
Word
;
an
example
whereof
may
bee
seen
in
the
Idolaters
,
1
King
.
18.
27.
and
Rom.
1.
22
,
23.
and
some
making
a
stick
or
a
straw
,
othersome
a
red
cloth
for
their
God
,
as
the
Lappians
.
Seeing
then
there
are
so
many
Religions
in
the
world
,
and
every
one
looketh
to
obtain
happinesse
by
his
own
Religion
;
of
(
what
Religion
are
you
?
I
am
a
Christian.
What
is
Christian
Religion
?
It
is
the
acknowledging
of
the
onely
true
God
,
How
prove
you
that
?
By
that
saying
of
our
Saviour
Christ
,
Joh.
17.
3.
This
is
life
everlasting
(
which
is
the
reward
of
Christian
Religion
)
that
they
may
know
thee
to
bee
the
onely
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
:
where
hee
meaneth
not
a
bare
contemplative
knowledge
,
but
a
thankfull
acknowledging
,
which
comprehendeth
all
Christian
duties
,
consisting
in
faith
and
obedience
;
for
hee
that
being
void
of
the
feare
of
God
,
which
is
the
beginning
and
chiefe
point
of
knowledge
,
Prov.
1.
7.
abideth
not
in
God
,
but
sinneth
:
dwelleth
in
darknesse
,
who
hath
neither
seen
God
,
nor
known
him
,
1
Joh.
3.
6.
What
doe
you
call
the
Doctrine
which
sheweth
the
way
unto
everlasting
life
and
happinesse
?
It
is
commonly
termed
Theologie
or
Divinity
,
and
the
familiar
Declaration
of
the
principles
thereof
(
for
the
use
especially
of
the
ignorant
)
is
called
Catechising
,
Heb.
5.
12
,
13
,
14.
1
Tim.
6.
1
,
2.
What
is
Catechising
?
A
teaching
by
voyce
and
repetition
of
the
grounds
of
Christian
Religion
,
Gal.
6.
6.
Act.
18.
23.
26.
1
Cor.
14.
19.
Where
should
it
bee
used
,
and
by
whom
?
Both
at
home
by
the
Master
of
the
House
,
Why
at
home
?
Because
houses
are
the
Nurseries
of
the
Church
.
Shew
some
reasons
and
arguments
to
prove
the
necessity
of
Catechising
and
instructing
in
Religion
.
First
,
God
accounteth
of
Abraham
for
his
care
in
this
duty
,
Gen.
18.
19.
Secondly
,
Hee
commandeth
all
parents
to
perform
this
duty
to
their
children
,
Deut.
6.
6
,
7.
Ephes.
6.
4.
Thirdly
,
all
children
are
made
blinde
in
the
knowledge
of
God
and
of
Religion
by
Adams
fall
,
and
consequently
they
must
bee
inlightened
and
informed
by
teaching
,
if
they
will
not
dye
,
which
Solomon
therefore
commandeth
,
Prov.
22.
6.
and
our
Saviour
Christ
biddeth
children
bee
respected
,
Mark
.
10.
14
,
15
,
16.
Fourthly
,
the
examples
of
the
godly
for
this
duty
,
in
bringing
their
children
with
themselves
to
holy
exercises
:
So
Hannah
brought
up
Samuel
to
the
Tabernacle
,
1
Sam.
1.
24.
and
Mary
Jesus
to
the
Temple
,
when
hee
was
twelve
yeeres
old
,
Luk.
2.
42.
by
which
wee
perform
the
effect
of
consecrating
our
children
to
God
,
Exod.
13.
2.
Fifthly
,
common
equity
should
move
Parents
to
this
duty
,
for
as
their
children
receive
from
them
originall
sin
,
by
which
they
are
made
so
blinde
in
Gods
matters
,
it
is
equity
they
should
labour
to
remove
that
blindnesse
by
teaching
them
after
Gods
Word
.
Sixthly
,
God
promiseth
as
the
greatest
blessing
to
men
,
that
their
children
should
speak
of
him
under
the
Gospel
,
Joel
2.
28.
Act.
2.
17.
But
is
it
not
some
disgrace
and
basenesse
that
men
of
yeers
and
place
should
bee
Catechised
?
If
men
will
bee
Christians
,
which
is
their
greatest
honour
,
they
must
hold
it
no
disgrace
to
learn
Christ
:
Noble
Theophilus
held
it
none
,
who
was
thus
catechised
,
as
Luke
sheweth
Chap.
1.
4.
likewise
Apollos
,
Act.
18.
28.
To
come
then
to
the
declaration
of
Christian
Religion
;
tell
mee
wherein
doth
the
happinesse
of
man
consist
?
Not
[
a
](A64622-e5540-b)
a
Eccles.
1.
2.
True
happines
consisteth
in
God
.
How
we
come
to
injoy
God
.
in
himself
,
nor
in
any
other
created
thing
,
but
only
in
God
his
Creator
,
who
alone
being
infinite
,
is
able
to
fill
the
heart
of
man
.
How
may
wee
come
to
injoy
God
?
By
being
joyned
unto
him
,
and
so
partaking
of
his
goodnesse
;
for
happinesse
is
to
bee
found
by
[
b
](A64622-e5570-b)
b
Job
22.
21.
acquaintance
and
fellowship
with
him
who
is
the
foundation
of
blessednesse
,
man
so
[
c
](A64622-e5580-b)
c
Joh.
17.
3.
Gal.
4.
9.
knowing
him
,
or
rather
being
known
of
him
,
that
hee
[
d
](A64622-e5590-b)
d
Eccle.
12.
13.
may
serve
him
and
bee
[
e
](A64622-e5600-b)
e
2
Cor.
5.
9.
accepted
of
him
,
honour
him
and
bee
[
f
](A64622-e5610-b)
f
1
Sam.
2.
30.
honoured
by
him
.
By
what
means
come
wee
to
the
knowledge
of
God
?
By
such
means
as
hee
hath
revealed
in
himself
;
By
what
means
hath
God
revealed
himselfe
?
By
his
Divine
works
and
by
his
holy
Word
,
Psalm
,
The
Heavens
declare
the
glory
of
God
,
and
the
firmament
shewth
his
handy
work
,
The
law
of
the
Lord
is
perfect
converting
the
Soule
,
the
testimony
of
the
Lord
is
sure
making
wise
the
simple
.
What
gather
you
of
this
?
That
all
curious
searching
to
know
more
of
God
then
hee
hath
shewed
of
himself
is
both
vain
and
hurtfull
to
the
searchers
,
especially
seeing
by
his
Works
and
Word
hee
hath
declared
as
much
as
is
profitable
for
men
to
know
,
for
his
glory
and
their
eternall
felicity
.
Therefore
Moses
saith
,
Deut.
29.
29.
The
secret
things
belong
unto
the
Lord
our
God
,
but
those
things
which
are
revealed
,
belong
unto
us
,
and
to
our
children
for
ever
.
What
bee
the
Divine
works
whereby
God
hath
shewed
himself
?
The
Creation
,
and
preservation
of
the
world
,
and
all
things
therein
;
so
the
Apostle
to
the
Romans
saith
,
That
all
men
are
inexcusable
,
seeing
that
which
may
bee
known
of
God
,
is
made
manifest
within
them
;
for
God
hath
made
it
manifest
unto
them
.
For
the
invisible
things
of
God
while
they
are
understood
in
his
works
by
the
Creation
of
the
world
,
are
seen
,
even
his
eternall
power
and
Godhead
,
Rom.
1.
19
,
20.
Also
preaching
amongst
the
grosse
Idolatrous
Lystrians
,
Act.
14.
17.
hee
saith
,
that
God
hath
not
left
himself
without
Testimony
,
bestowing
his
benefits
,
giving
rain
and
fruitfull
seasons
from
heaven
,
filling
our
hearts
with
food
and
gladnesse
.
And
preaching
among
the
learned
,
and
yet
no
lesse
superstitious
Athenians
,
hee
citeth
and
canonizeth
the
Testimony
of
the
Poets
,
What
use
is
there
of
the
knowledge
obtained
by
the
Works
of
God
?
There
is
a
double
use
,
The
other
is
to
further
unto
salvation
,
and
that
by
preparing
and
inciting
men
to
seek
God
,
If
happily
by
groping
they
may
finde
him
,
as
the
Apostle
sheweth
,
Act.
17.
27.
whereby
they
are
made
more
apt
to
acknowledge
him
when
he
is
perfectly
revealed
in
his
Word
,
or
after
they
have
known
God
out
of
his
Word
,
by
contemplation
of
his
infinite
power
,
wisdome
,
and
goodnesse
,
most
gloriously
shining
in
his
Works
,
to
stirre
them
up
continually
,
to
reverence
his
Majesty
,
to
honour
and
obey
him
,
to
repose
their
trust
and
confidence
in
him
;
and
so
the
Children
of
God
doe
use
this
knowledge
of
God
,
gathered
out
of
his
Divine
Works
,
as
appeareth
in
many
places
of
the
Scriptures
,
and
especially
of
the
Psalmes
,
which
are
appointed
for
the
exercise
of
the
whole
Church
,
Psal.
8.
Psal.
19.
Psal.
95.
Psal.
104.
&
136.
&c.
Are
not
the
Works
of
God
sufficient
to
give
knowledge
of
the
onely
true
God
,
and
the
way
unto
everlasting
happinesse
?
They
may
leave
us
to
bee
without
excuse
,
and
so
are
sufficient
unto
condemnation
,
but
are
not
able
to
make
us
wise
unto
Salvation
,
because
of
things
which
are
necessary
unto
Salvation
,
some
they
teach
but
imperfectly
,
others
,
not
at
all
,
as
the
distinction
of
the
Persons
in
the
Godhead
,
the
fall
of
man
from
God
,
and
the
way
to
repaire
the
same
.
Where
then
is
the
saving
knowledge
of
God
to
bee
had
perfectly
?
In
his
holy
Word
,
What
course
did
God
hold
in
the
delivery
of
his
Word
unto
men
?
In
the
beginning
of
the
world
hee
delivered
his
Word
by
Revelation
,
Were
these
Revelations
in
times
past
delivered
all
in
the
same
manner
?
No
;
for
(
as
the
Apostle
noteth
,
Heb.
1.
1.
)
at
sundry
times
,
and
in
divers
manners
God
spake
in
times
past
unto
the
Fathers
by
the
Prophets
.
The
diverse
kindes
are
set
down
in
Numb
.
12.
6.
and
1
Sam.
8.
6.
and
may
bee
reduced
to
these
two
generall
heads
,
Oracles
,
and
Visions
.
What
call
you
Oracles
?
Those
Revelations
that
God
,
What
doe
you
understand
by
Visions
?
Those
Revelations
whereby
God
signified
his
will
by
certain
images
and
representations
of
things
offered
unto
men
,
Daniel
,
Ezekiel
,
Jeremie
,
&c.
How
were
these
Visions
presented
unto
men
?
Sometime
to
men
waking
,
sometime
to
men
sleeping
,
sometime
to
the
mind
,
sometime
by
the
eyes
,
to
the
imagination
of
men
sleeping
were
offered
divine
dreams
,
in
expounding
whereof
we
read
that
Joseph
and
Daniel
excelled
;
but
now
they
together
with
all
other
extraordinary
Revelations
are
ceased
.
Where
then
is
the
Word
of
God
now
certainely
to
be
learned
?
Onely
out
of
the
Book
of
God
contained
in
the
holy
Scriptures
,
which
are
the
onely
certain
testimonies
unto
the
Church
of
the
Word
of
God
,
1
John
5.
9.
2
Tim.
3.
15.
Why
may
not
men
want
the
Scriptures
now
as
they
did
at
the
first
,
from
the
Creation
untill
the
time
of
Moses
,
for
the
space
of
2513.
years
?
First
,
because
then
God
immediately
by
his
voice
and
Prophets
sent
from
him
,
taught
the
Church
his
truth
,
which
now
are
ceased
,
Heb.
1.
1.
Secondly
,
traditions
might
then
be
of
sufficient
certainty
by
reason
of
the
long
life
of
Gods
faithfull
witnesses
;
for
Methusalem
lived
with
Adam
the
first
man
243.
years
,
and
continued
unto
the
Flood
:
Shem
lived
at
once
with
Methusalem
98.
years
,
and
flourished
above
500.
yeares
after
the
Flood
:
Isaac
lived
50.
years
with
Shem
,
and
died
about
10.
years
before
the
descent
of
Israel
into
Aegypt
:
So
that
from
Adams
death
unto
that
time
,
three
men
might
by
tradition
preserve
the
purity
of
Religion
;
but
after
the
comming
of
Israel
out
of
Aegypt
mans
age
was
so
shortened
,
that
in
the
dayes
of
Moses
(
the
first
Penman
of
the
Scriptures
)
it
was
brought
to
70.
or
80.
years
,
as
appeareth
by
the
Psal.
90.
10.
Thirdly
,
God
saw
his
true
religion
greatly
forgotten
in
Aegypt
;
(
Israel
then
falling
unto
Idolatry
,
Ezekiel
20.
8.
)
and
having
brought
Israel
then
his
people
from
thence
,
did
not
onely
restore
,
but
also
encreased
the
same
,
adding
thereunto
many
more
particulars
concerning
his
service
,
which
were
needfull
for
mens
memories
to
be
written
.
Fourthly
,
God
having
gathered
his
Church
to
a
more
solemn
company
then
before
,
it
was
his
pleasure
then
to
begin
the
writings
of
his
will
,
and
therefore
first
with
his
own
finger
he
wrote
the
ten
Commandements
in
two
Tables
of
stone
,
and
then
commanded
Moses
to
write
the
other
words
which
he
had
heard
from
him
in
the
Mount
,
Exod.
34.
27
,
28.
Fiftly
,
thus
God
provided
that
the
Churches
of
all
ages
and
times
might
have
a
certain
rule
to
know
whether
they
embraced
sound
Doctrine
or
no
;
and
that
none
should
be
so
bold
as
to
coin
any
new
Religion
to
serve
him
with
,
but
that
which
he
had
delivered
in
writing
.
What
is
Scripture
then
?
The
Word
of
God
written
by
men
inspired
by
the
holy
Ghost
for
the
perfect
building
and
salvation
of
the
Church
:
or
holy
Books
written
by
the
inspiration
of
God
to
make
us
wise
unto
salvation
,
2
Tim.
3.
15
,
16.
2
Pet.
1.
21.
1
Pet.
20.
21.
Joh.
20.
31.
If
that
the
Scriptures
be
written
by
men
which
are
subject
unto
infirmities
,
how
can
it
be
accounted
the
Word
of
God
?
Because
it
proceeds
not
from
the
wit
or
mind
of
men
,
but
holy
men
set
apart
by
God
for
the
work
of
God
spake
and
writ
as
they
were
moved
by
the
holy
Ghost
;
therfore
God
alone
is
to
be
counted
the
Author
therof
,
who
inspired
the
hearts
of
those
holy
men
whom
he
chose
to
be
his
Secretaries
,
who
are
to
be
held
only
the
Instrumentall
cause
thereof
.
When
Jeremy
brought
the
Word
of
God
to
the
Jews
they
said
it
was
not
the
Word
of
the
Lord
,
but
he
spake
as
Baruc
the
son
of
Neriah
provoked
him
,
Jer.
43.
2.
and
so
some
perhaps
in
these
days
are
so
ungodly
as
to
take
the
Jews
part
against
Jeremy
and
all
his
fellowes
:
How
may
it
appeare
therefore
that
this
Book
which
you
call
the
Book
of
God
,
and
the
holy
Scriptures
is
the
Word
of
God
indeed
,
and
not
mens
policy
?
By
the
consonant
testimony
of
men
in
all
ages
from
them
that
first
knew
these
Penmen
of
the
holy
Ghost
with
their
writings
untill
our
time
;
Plato
,
Virgil
,
Tully
,
Livy
,
Galen
,
&c.
when
as
consent
of
al
ages
have
reached
&
delivered
them
unto
us
,
which
also
by
the
tongue
,
phrase
,
matter
,
and
all
other
circumstances
agreeable
are
confirmed
to
be
the
works
of
the
same
Authors
whose
they
are
testified
to
be
;
so
it
were
more
then
brutish
madnesse
to
doubt
of
the
certain
truth
and
authority
of
the
holy
Scriptures
,
which
no
lesse
,
but
much
more
then
any
other
writings
for
their
Authors
are
testified
and
confirmed
to
be
the
sacred
Word
of
the
ever-living
God
;
not
onely
testified
I
say
by
the
uniform
witnesses
of
men
in
all
ages
,
but
also
confirmed
by
such
reasons
taken
out
of
the
writings
themselves
,
as
doe
sufficiently
argue
the
Spirit
of
God
to
be
the
Author
of
them
;
for
we
may
learn
out
of
the
testimonies
themselves
as
David
did
,
Psa.
119.
125.
That
God
hath
established
them
for
ever
.
Let
me
hear
some
of
those
reasons
which
prove
that
God
is
the
Author
of
the
holy
Scriptures
?
First
,
the
true
godlinesse
and
holinesse
wherewith
the
writers
of
the
Scriptures
shined
as
Lamps
in
their
times
,
and
far
surpassed
all
men
of
other
religions
,
Secondly
,
Gen.
34.
30.
&
49.
5.
7.
nor
the
incest
of
his
parents
of
which
he
himself
was
conceived
,
Exod.
6.
20.
nor
the
Idolatry
of
his
brother
Aaron
,
Exod.
32.
nor
the
wicked
murmuring
of
his
sister
Miriam
,
Numb
.
12.
nor
his
own
declining
of
his
vocation
by
God
to
deliver
the
Children
of
Israel
out
of
Egypt
,
Exo.
4.
13
,
14.
nor
his
own
murmuring
against
God
in
his
impatiency
,
Num.
11.
11
,
12
,
13
,
14.
nor
his
want
of
faith
after
so
many
wonderfull
confirmations
,
Num.
20.
12.
&
27.
14.
Deut.
32.
51.
And
though
he
were
in
highest
authority
,
and
having
a
promise
of
the
people
to
beleeve
whatsoever
he
said
,
Exod.
19.
8.
&
20.
19.
&
24.
3.
he
assigneth
no
place
for
his
own
sons
to
aspire
either
to
the
Kingdome
or
to
the
high
Priesthood
;
but
leaveth
them
in
the
mean
degree
of
common
Levites
:
all
which
things
declare
most
manifestly
that
he
was
void
of
all
earthly
and
carnall
affections
in
his
writings
,
as
was
meet
for
the
Penman
and
Scribe
of
God
;
hereunto
also
may
be
added
that
he
writeth
of
himself
,
Numb
.
12.
3.
that
he
was
the
meekest
of
all
the
men
that
were
upon
the
face
of
the
whole
earth
,
which
no
wise
man
would
in
such
sort
report
of
himself
;
if
he
were
left
to
his
own
discretion
.
Thirdly
,
Amos
7.
14.
Matthew
a
Publicane
,
employed
onely
in
the
gathering
of
Toll
,
Matth.
9.
9.
Peter
,
James
&
John
,
Fishermen
,
whose
liberty
of
speech
when
the
chief
Priests
&
the
Elders
of
Jerusalem
beheld
and
understood
,
that
they
were
unlettered
and
ignorant
men
,
it
is
recorded
,
Acts
4.
13.
that
they
marvelled
and
took
knowledge
of
them
that
they
had
been
with
Jesus
:
Paul
from
a
bloody
persecuter
converted
to
be
a
Preacher
and
a
writer
of
the
Gospel
,
shewed
by
that
sudden
alteration
,
that
he
was
moved
by
a
command
from
heaven
to
defend
that
Doctrine
which
before
he
so
earnestly
impugned
.
Fourthly
,
Fiftly
,
Sixtly
,
Seventhly
,
Vide
Calvins
Institut.
lib.
1.
cap.
8.
Thus
was
the
Messias
promised
to
Adam
4000.
years
before
he
was
born
,
Gen.
3.
15.
and
to
Abraham
1917.
years
before
the
accomplishment
,
Gen.
12.
3.
The
deliverance
of
the
Israelites
from
Egypt
,
to
the
same
Abraham
400.
years
before
,
Gen.
15.
13
,
14.
The
prophesies
of
Jacob
,
Gen.
49.
concerning
the
twelve
Tribes
,
which
were
not
fulfilled
till
after
the
death
of
Moses
,
and
that
of
the
continuance
of
the
Tribes
and
Kingdomes
of
Judah
held
untill
the
comming
of
Christ
:
In
the
first
Book
of
Kings
,
the
13.
ch.
2
,
3.
there
is
delivered
a
prophesie
concerning
Josias
by
name
331.
years
,
Esa.
45.
1.
concerning
Cyrus
100.
years
before
he
was
borne
;
Daniels
prophesies
,
and
that
especially
of
the
70.
weeks
,
Dan.
9.
24.
are
wonderfull
;
so
likewise
are
those
of
the
rejection
of
the
Jews
,
the
calling
of
the
Gentiles
,
the
kingdome
of
Antichrist
,
&c.
some
of
which
now
we
see
fulfilled
.
Eightly
,
Cor.
1.
17.
&
21.
24.
&
2.
15.
Ninthly
,
Tenthly
,
Eleventhly
,
Psal.
19.
7
,
8.
Psal.
119.
111.
Heb.
4.
12.
Acts
13.
12.
)
though
they
be
quite
contrary
to
mens
affections
.
Twelfthly
,
Thirteenthly
,
Fourteenthly
,
the
marvellous
preservation
of
the
Scriptures
;
though
none
in
time
bee
so
ancient
,
nor
none
so
much
oppugned
,
Fifteenthly
,
the
Scriptures
,
as
experience
sheweth
,
have
the
power
of
God
in
them
,
to
humble
a
man
,
when
they
are
preached
,
and
to
cast
him
down
to
hell
,
Shew
now
how
the
holy
Scriptures
have
the
consonant
testimony
of
all
men
at
all
times
since
they
were
writen
,
First
,
Joshua
the
servant
of
Moses
,
the
first
Scribe
of
God
,
to
whom
God
spake
in
the
presence
and
hearing
of
six
hundred
thousand
men
,
besides
women
and
children
,
who
was
an
eye-witnesse
of
many
wonders
,
by
which
the
Ministery
of
Moses
was
confirmed
,
testifieth
his
writings
to
bee
the
undoubted
Word
of
God
;
the
same
doe
the
Prophets
which
continued
the
History
of
the
Church
in
the
time
of
the
Judges
,
both
of
Moses
&
Joshua
.
Likewise
all
the
Prophets
which
successively
recorded
the
holy
Story
,
and
Prophesies
,
by
divine
Revelation
,
from
Samuel
unto
the
Captivity
,
and
from
the
Captivity
to
the
building
again
of
the
Temple
,
and
of
the
City
,
and
sometimes
after
,
receiving
the
same
book
of
heavenly
Doctrine
from
the
former
age
,
delivered
them
to
their
posterity
:
And
Malachi
,
the
last
of
the
Prophets
,
closeth
up
the
Old
Testament
with
a
charge
and
an
Exhortation
from
the
Lord
to
remember
the
Law
of
Moses
delivered
in
Horeb
,
and
to
use
the
same
as
a
Schoole-master
to
direct
them
unto
Christ
,
untill
hee
came
in
person
himself
,
Mal.
4.
4.
Finally
,
from
that
time
the
Church
of
the
Jews
,
untill
the
comming
of
Christ
in
the
flesh
,
imbraced
all
the
former
writings
of
the
Prophets
as
the
book
of
God
;
&
Christ
himself
appealeth
unto
them
as
a
sufficient
testimony
of
him
,
Joh.
5.
39.
The
Apostles
and
the
Evangelists
prove
the
writings
of
the
New
Testament
by
them
,
and
the
Catholike
Church
of
Christ
,
from
the
Apostles
time
untill
this
day
,
hath
acknowledged
all
the
same
writings
both
of
the
Old
and
New
Testament
,
to
bee
the
undoubted
Word
of
God
.
Thus
have
wee
the
testimony
both
of
the
Old
Church
of
the
Jews
,
Gods
peculiar
people
and
first-born
,
to
whom
the
Oracles
of
God
were
committed
,
Act.
7.
38.
Hos.
8.
12.
Rom.
3.
2.
&
9.
4.
and
the
view
of
Christians
,
together
with
the
generall
account
which
all
the
godly
have
made
at
all
times
of
the
Scriptures
,
when
they
have
crossed
their
natures
and
courses
,
as
accounting
it
in
their
soules
to
bee
of
God
,
and
the
speciall
testimony
of
Martyrs
,
who
have
sealed
the
certainty
of
the
same
,
by
shedding
their
blood
for
them
:
Thereunto
also
may
bee
added
the
testimony
of
those
which
are
out
of
the
Church
,
Heathens
,
(
out
of
whom
many
ancient
testimonies
are
cited
to
this
purpose
,
by
Josephus
contra
Appion
.
)
Turks
,
and
Jews
(
who
to
this
day
acknowledge
all
the
books
of
the
Old
Testament
)
and
Hereticks
,
who
labour
to
shroud
themselves
under
them
,
&c.
Are
there
not
some
divine
testimonies
which
may
likewise
bee
added
to
this
?
Yes
;
Are
these
motives
of
themselves
sufficient
to
work
saving
faith
,
and
perswade
us
fully
to
rest
on
Gods
Word
?
No
;
The
Lord
by
the
Prophet
Jeremiah
also
promiseth
to
give
his
Law
into
their
mindes
,
and
to
write
them
in
the
hearts
of
his
children
,
Jer.
31.
33.
And
S.
John
saith
to
the
faithfull
,
that
by
the
anointing
of
the
holy
Spirit
which
is
on
them
,
they
know
all
things
,
1
Joh.
2.
20.
This
testimony
of
Gods
Spirit
in
the
hearts
of
his
faithfull
,
as
it
is
proper
to
the
Word
of
God
,
so
it
is
greater
then
any
humane
perswasions
grounded
upon
reason
or
witnesses
of
men
,
unto
which
it
is
unmeet
that
the
Word
of
God
should
bee
subject
as
Papists
hold
,
when
they
teach
that
the
Scriptures
receive
their
authority
from
the
Church
;
for
by
thus
hanging
the
credit
and
authority
of
the
Scriptures
on
the
Churches
sentence
,
they
make
the
Churches
work
of
greater
credit
then
the
Word
of
God
,
whereas
the
Scriptures
of
God
cannot
bee
judged
or
sentenced
by
any
;
and
God
onely
is
a
worthy
witnesse
himself
in
his
Word
,
and
by
his
Spirit
,
which
give
mutuall
testimony
one
of
the
other
,
and
work
that
assurance
of
Faith
in
the
Elect
,
that
no
humane
demonstrations
can
make
,
nor
any
perswasions
or
inforcements
of
the
world
can
remove
.
Shew
some
further
reasons
that
the
authority
of
the
Scriptures
doth
not
depend
upon
the
Church
.
First
,
because
wee
beleeve
the
Scriptures
is
a
work
of
Faith
,
but
the
Church
cannot
infuse
Faith
.
Secondly
,
any
authority
that
the
Church
hath
,
it
must
prove
it
by
the
Scriptures
,
therefore
the
Scripture
dependeth
not
upon
the
Church
.
Thirdly
,
if
an
Infidell
should
ask
the
Church
how
they
are
sure
that
Christ
dyed
for
them
,
if
they
should
answer
because
themselves
say
so
,
it
would
be
ridiculous
;
when
they
should
say
,
because
the
Scripture
teacheth
so
,
&c.
What
books
are
the
holy
Scriptures
,
First
,
The
books
of
the
Old
Testament
,
in
number
nine
and
thirty
,
(
which
the
Jews
according
to
the
number
of
their
letters
,
brought
to
two
and
twenty
)
writen
by
Moses
and
the
Prophets
.
Rom.
3.
2.
who
delivered
the
same
unto
the
Church
of
the
Jews
.
Secondly
,
the
books
of
the
New
Testament
,
in
number
seven
and
twenty
,
writen
by
the
Apostles
and
Evangelists
,
Rom.
1.
16.
Rev.
1.
11.
who
delivered
them
to
the
Church
of
the
Gentiles
.
What
language
were
the
books
of
the
Old
Testament
writen
in
?
In
Hebrew
,
which
was
the
first
tongue
of
the
world
,
and
the
most
orderly
speech
,
in
comparison
of
which
,
all
other
languages
may
bee
condemned
of
barbarous
confusion
,
but
chosen
especially
because
it
was
the
language
of
that
time
,
best
known
unto
the
Church
,
teaching
that
all
men
should
understand
the
Scriptures
;
onely
some
few
portions
by
the
later
Prophets
were
left
writen
in
the
Chaldean
tongue
,
(
understood
by
Gods
people
after
their
carrying
away
into
Babylon
)
namely
,
the
11
verse
of
the
10
chap.
of
Jer.
six
chapters
in
Daniel
(
from
the
4
ver.
of
the
2
chap.
to
the
end
of
the
7
chapter
.
)
and
three
in
Ezra
.
(
the
fourth
,
fifth
,
&
sixth
.
)
Had
the
Hebrew
Text
vowels
,
or
points
from
the
beginning
as
now
it
hath
?
Our
Saviour
saith
,
What
are
the
books
of
the
Old
Testament
?
The
books
of
Moses
(
otherwise
called
the
Law
)
and
the
Prophets
;
for
so
are
they
oftentimes
divided
in
the
New
Testament
,
as
Mat.
5.
17.
&
7.
12.
&
22.
40.
Luk.
16.
29.
&
24.
27.
Joh.
1.
45.
Act.
13.
15.
&
24.
14.
&
26.
22.
&
28.
23.
Where
it
is
to
bee
understood
,
that
the
Law
is
taken
for
the
whole
Doctrine
of
God
,
delivered
by
Moses
,
which
containeth
not
only
the
Law
,
but
also
promises
of
mercy
in
Christ
,
as
hee
himself
saith
,
Joh.
5.
46.
If
yee
did
beleeve
Moses
,
you
would
also
beleeve
me
,
for
Moses
wrote
of
me
:
and
whereas
our
Saviour
Christ
,
Luk.
24.
44.
unto
the
Law
and
the
Prophets
,
addeth
the
Psalmes
,
which
are
a
part
of
the
Prophets
,
it
is
because
they
were
most
familiar
to
the
godly
,
and
generally
known
of
the
people
by
the
daily
exercise
of
them
,
the
former
division
notwithstanding
being
perfect
.
Which
are
the
books
of
Moses
?
Five
in
number
,
Genesis
,
Exodus
,
Leviticus
,
Numbers
,
Deuteronomie
.
How
are
the
books
of
these
Prophets
distinguished
?
Into
Historicall
,
and
Doctrinall
;
How
many
Historicall
books
bee
there
?
Twelve
in
number
,
How
are
the
Doctrinall
books
distinguished
?
Into
Poeticall
,
Which
are
the
Poeticall
books
?
Such
as
are
writen
in
Meeter
or
poesie
,
Proverbs
,
Ecclesiastes
,
and
the
Canticles
.
Which
are
the
Prosaicall
books
?
Such
as
are
for
the
most
part
writen
in
prose
,
viz.
Isaiah
,
Jeremiah
,
(
to
whose
prophesies
is
annexed
his
book
of
Lamentations
,
though
writen
in
Meeter
)
Ezekiel
,
and
Daniel
,
and
twelve
are
called
smaller
Prophets
,
viz.
Hosea
,
Joel
,
Amos
,
Obadiah
,
Jonah
,
Micah
,
Nahum
,
Habakkuk
,
Zephaniah
,
Haggai
,
Zacharie
,
Malachi
;
which
twelve
of
old
were
reckoned
for
one
book
,
and
therefore
Act.
7
▪
42.
Stephen
citing
a
place
out
of
Amos
5.
25.
useth
this
forme
;
As
it
is
writen
in
the
book
of
the
Prophets
.
Bee
there
no
other
Canonicall
books
of
the
Scripture
of
the
Old
Testament
besides
these
that
you
have
named
?
No
;
How
prove
you
that
those
Apocryphall
books
are
no
part
of
the
Canonicall
Scriptures
?
First
,
they
are
not
writen
first
in
Hebrew
,
the
Language
of
the
Church
before
Christ
,
which
all
the
books
of
the
Old
Testament
are
originally
writen
in
.
Secondly
,
they
were
never
received
into
the
Canon
of
the
Scripture
by
the
Church
of
the
Jews
before
Christ
,
(
to
whom
alone
in
those
times
the
Oracles
of
God
were
committed
,
Rom.
3.
2.
)
nor
read
and
expounded
in
their
Synagogues
.
See
Josephus
contra
Appion
.
lib.
1.
Eusebius
lib.
3.
cap.
10.
Thirdly
,
the
Jews
were
so
carefull
to
keep
Scripture
intire
,
as
they
kept
the
number
of
the
verses
and
letters
,
within
which
is
none
of
the
Apocrypha
.
Fourthly
,
the
Scripture
of
the
Old
Testament
was
writen
by
Prophets
,
Luk.
24.
27.
2
Pet.
1.
19.
But
Malachi
was
the
last
Prophet
,
after
whom
all
the
Apocrypha
was
writen
.
Fifthly
,
they
are
not
authorised
by
Christ
and
his
Apostles
,
who
doe
give
testimony
unto
the
Scriptures
.
Sixthly
,
by
the
most
ancient
Fathers
,
and
Councels
of
the
primitive
Churches
,
(
after
the
Apostles
)
both
Greek
and
Latine
,
they
have
not
been
admitted
for
tryall
of
Truth
,
though
they
have
been
read
for
instruction
of
manners
,
as
may
appear
by
Euseb.
lib.
6.
cap.
18.
(
out
of
Origen
)
the
Councell
of
Loadicea
,
Can.
59.
which
is
also
confirmed
by
the
sixt
generall
Councell
of
Constantinople
,
Can.
2.
and
many
other
Testimonies
of
the
ancient
Fathers
.
Seventhly
,
There
is
no
such
constant
Truth
in
them
,
as
in
the
Canonicall
Scriptures
,
for
every
book
of
them
hath
falsehood
,
in
Doctrine
,
or
History
.
Shew
some
of
those
errors
in
the
particular
books
.
In
the
book
of
Tobie
,
Ananias
,
Tob.
5.
12.
which
is
farre
from
the
Spirit
of
God
,
and
the
nature
of
good
Angels
that
cannot
sin
:
There
is
also
the
unchaste
Devill
Asmodeus
,
the
seven
Angels
which
present
the
prayers
of
the
Saints
,
Tob.
12.
15.
and
the
magicall
toyes
of
the
fishes
heart
,
liver
and
gall
,
for
driving
away
of
Devils
,
and
restoring
of
sight
,
not
savouring
of
the
Spirit
of
God
.
Judith
in
her
prayer
commendeth
the
fact
of
Simeon
,
Gen.
34.
which
the
Holy
Ghost
condemneth
,
Gen.
49.
5.
and
prayeth
God
to
prosper
her
feigned
tales
and
lies
,
Jud.
9.
13.
&
18.
Baruch
saith
,
hee
wrote
this
book
in
Babylon
,
Chap.
1.
whereas
it
appeareth
by
Jeremiah
43.
6.
that
hee
was
with
Jeremiah
at
Jerusalem
,
and
went
not
from
him
.
Likewise
hee
writeth
for
offerings
,
and
vessels
,
after
the
Temple
was
burned
:
and
in
the
6
Chapter
,
v.
2.
Jeremiah
writeth
that
the
continuance
of
the
Jews
in
Babylon
shall
bee
for
seven
Generations
,
whereas
the
Canonicall
Jeremiah
Prophesieth
but
of
70.
yeers
,
Chap.
29.
10.
For
ten
yeers
cannot
make
a
Generation
,
neither
is
it
ever
so
taken
in
the
Canonicall
Scriptures
.
The
story
of
Susanna
maketh
Daniel
a
young
childe
in
the
dayes
of
Astyages
,
and
to
become
famous
among
the
people
by
the
judgement
of
Susanna
,
whereas
Daniel
himself
writeth
otherwise
of
his
carriage
into
Babylon
,
in
the
dayes
of
Jehoiakim
,
under
Nebuchadnezzar
,
and
of
the
means
by
which
hee
was
known
first
to
bee
a
Prophet
,
Dan.
1.
2.
The
story
of
Bell
and
the
Dragon
speaks
of
Habakkuk
the
Prophet
,
in
the
dayes
of
Cyrus
,
who
prophesied
before
the
captivity
of
Babylon
,
which
was
70
yeers
before
Cyrus
.
The
first
book
of
Maccabees
,
writing
an
History
of
things
said
,
and
done
,
doth
not
much
interlace
his
own
judgement
:
and
therefore
doth
erre
the
lesse
,
yet
in
his
Narration
,
contrary
to
the
second
book
of
Maccabees
,
in
many
places
,
and
to
Josephus
in
somethings
:
For
example
,
The
first
book
of
Maccabees
saith
,
that
Antiochus
dyed
at
Babylon
in
his
bed
,
beeing
grieved
in
minde
for
tidings
brought
to
him
out
of
Persia
,
1
Mac.
6.
ver.
8.
&
16.
But
in
the
first
chapter
of
the
second
book
of
Maccabees
,
it
is
said
,
that
hee
was
cut
in
peeces
in
the
Temple
of
Nanea
,
and
in
the
ninth
chapter
of
the
same
book
,
that
hee
dyed
of
a
grievous
disease
of
his
bowels
,
in
a
strange
Country
,
in
the
Mountaines
,
2
Mac.
9.
28.
The
second
book
of
Maccabees
is
farre
worse
,
for
the
abridger
of
Jasons
Chronicle
,
which
did
set
it
forth
,
doth
not
onely
confound
and
falsifie
many
stories
,
(
as
it
is
easie
to
bee
proved
out
of
the
first
book
of
Maccabees
,
Josephus
,
and
others
)
but
also
whilst
he
giveth
his
sentence
of
divers
facts
,
doth
more
bewray
the
weaknesse
of
his
judgement
:
as
hee
commendeth
Razis
for
killing
himself
,
2
Mac.
14.
42.
and
Judas
for
offering
sacrifice
for
the
dead
,
that
were
polluted
with
Idolatry
,
2
Mac.
12.
45.
whereas
it
is
to
bee
thought
rather
,
that
the
sacrifice
was
offered
to
pacifie
the
wrath
of
God
for
them
that
were
alive
,
that
they
should
not
bee
wrapped
in
the
curse
of
the
wicked
,
as
in
the
story
of
Achan
,
Josh.
7.
yet
hee
is
the
more
to
bee
born
withall
,
because
hee
confesseth
his
insufficiency
(
2
Mac.
15.
38.
)
which
agreeth
not
with
the
Spirit
of
God
.
The
additions
unto
Ester
are
fabulous
,
convinced
of
many
untruthes
by
the
Canonicall
book
;
as
namely
,
first
,
in
the
Apocryphall
Ester
.
Mordecai
is
said
to
dream
in
the
second
yeer
of
Ahashueros
,
(
chap.
11.
2.
)
but
in
the
Canonicall
,
the
seventh
yeer
(
Ester
2.
16.
)
And
Bellarmine
making
the
dream
in
the
seventh
yeer
,
and
the
conspiracy
in
the
second
,
maketh
five
yeers
difference
,
and
is
contrary
to
Chap.
11.
2.
The
true
saith
that
Mordecai
had
no
reward
,
(
Ester
6.
3.
)
the
false
saith
hee
had
,
(
Chap.
12.
5.
)
Thirdly
,
and
the
false
also
,
Chap.
12.
6.
The
true
calleth
,
and
the
false
also
,
Haman
an
Agagite
,
Ester
3.
2.
that
is
,
an
Amalekite
;
the
false
calleth
him
a
Macedonian
,
Chap.
16.
10.
Also
the
authour
of
those
additions
,
describeth
the
countenance
of
the
King
to
bee
full
of
cruelty
,
and
wrath
,
(
Chap.
15.
7.
)
yet
hee
maketh
Ester
to
say
it
was
glorious
,
like
an
Angel
of
God
,
and
full
of
grace
,
(
Chap.
13.
14.
)
either
lying
himself
,
or
charging
Ester
with
impudent
lying
and
flattering
.
The
Book
of
Wisdome
is
so
farre
off
from
being
any
book
of
the
Old
Testament
,
that
it
is
affirmed
by
divers
ancient
Writers
,
that
it
was
made
by
Philo
the
Jew
,
which
lived
since
Christ
,
as
S.
Jerome
witnesseth
,
preface
in
Proverbs
:
howsoever
the
Authour
would
fain
seem
to
bee
Solomon
,
Chap.
9.
8.
See
his
cruell
sentence
against
Bastards
in
the
end
of
the
third
Chapter
.
Jesus
the
son
of
Syrach
,
sheweth
the
frailty
of
man
in
divers
places
of
Ecclesiasticus
,
and
namely
Chap.
46.
20.
where
hee
acknowledgeth
that
Samuel
indeed
,
and
not
a
wicked
spirit
in
the
shape
of
Samuel
,
was
raised
by
the
Witch
of
Endor
,
1
Sam.
28.
also
Chap.
48.
10.
hee
understandeth
the
Prophesie
of
Malachi
,
of
the
personall
comming
of
Elias
,
which
our
Saviour
Christ
doth
manifestly
referre
to
John
the
Baptist
,
Matth.
11.
14.
The
third
book
of
Esdras
is
full
of
impudent
lies
,
and
fables
,
convinced
by
the
book
of
Ezra
,
Nehemiah
,
Haggai
,
and
Ester
;
For
example
,
Ezra
saith
,
that
all
the
vessels
of
gold
and
silver
which
Cyrus
delivered
to
Sheshbazzar
,
were
by
Sheshbazzar
carried
from
Babylon
to
Jerusalem
,
Ezr.
1.
11.
This
Esdras
saith
,
they
were
onely
numbred
by
Cyrus
,
not
sent
,
but
afterwards
Darius
delivered
them
to
Zerubbabel
,
and
by
him
they
were
brought
to
Jerusalem
,
Esdras
4.
44.
57.
The
fourth
book
of
Esdras
is
now
rejected
of
the
Papists
themselves
,
as
it
was
of
Hierome
,
containing
also
many
falsities
,
dreams
,
and
fables
,
Chap.
6.
49
,
50.
Chap.
13.
6.
4.
44.
&c.
and
Chap.
14.
21
,
22
,
&c.
Thus
much
for
the
books
of
the
Old
Testament
,
In
Greek
,
because
it
was
the
most
common
language
,
best
known
then
to
the
Jews
and
Gentiles
,
teaching
that
all
Kingdomes
should
have
the
Scriptures
in
a
language
which
they
understand
.
How
are
the
Books
of
the
New
Testament
distinguished
?
They
are
of
things
revealed
-
Before
the
writing
of
them
;
which
are
either
-
Historicall
,
five
in
number
,
containing
the
History
of
-
Christ
,
the
4
Gospels
according
to
-
Matthew
-
Mark
-
Luke
-
John
.
-
His
Apostles
,
viz.
the
Acts.
-
Doctrinall
,
21
Epistles
of
-
Paul
to
the
-
Romans
-
Corinthians
-
1
-
2
-
Galatians
-
Ephesians
,
-
Philippians
.
-
Colossians
-
Thessalonians
-
1
-
2
-
Timothy
-
1
-
2
-
Titus
-
Philemon
-
Hebrewes
.
-
James
-
Peter
2.
-
John
3.
-
Jude
.
-
After
the
writing
of
them
,
as
the
Apocalyps
,
or
Revelation
of
S.
John
which
is
the
Propheticall
Book
of
the
New
Testament
.
Is
it
agreed
that
all
these
books
,
and
they
alone
,
are
the
holy
Scriptures
of
the
New
Testament
?
Yes
;
howsoever
in
ancient
time
they
have
not
been
all
received
with
like
consent
,
yet
they
have
the
Testimony
of
all
ages
,
and
there
is
nothing
in
any
of
them
repugnant
to
the
rest
of
the
Canonicall
Scriptures
.
Were
there
never
any
Books
of
the
Canonicall
Scriptures
lost
?
No
;
Heaven
and
Earth
shall
perish
,
before
one
jot
or
tittle
of
them
shall
perish
.
What
say
you
to
the
Book
of
Gad
and
Nathan
,
2
Chro.
9.
29.
of
Ahijah
and
Iddo
,
(
2
Chro.
9.
29.
)
and
Pauls
Epistle
to
the
Laodiceans
,
Col.
4.
16
?
These
books
often
mentioned
in
the
Old
Testament
,
were
not
Canonicall
Scripture
,
but
civill
Chronicles
wherein
the
matters
of
the
Common-wealth
were
more
largely
writen
,
as
the
Chronicle
of
the
Medes
and
Persians
,
Esther
10.
2.
and
the
Epistle
mentioned
,
Col.
4.
was
rather
of
the
Laodiceans
to
Paul
,
then
of
Paul
to
the
Laodiceans
.
What
bee
the
properties
of
the
holy
Scripture
?
First
,
Secondly
,
Gal.
1.
8
,
9.
2
Thess.
2.
2.
neither
can
they
bee
judged
or
sentenced
by
any
.
Thirdly
,
Mat.
23.
8.
Joh.
5.
39.
Mat.
15.
9.
Finally
,
these
holy
Scriptures
are
the
rule
,
the
line
,
the
square
,
and
light
,
whereby
to
examine
and
try
all
judgements
and
sayings
of
men
and
Angels
,
Joh.
12.
48.
Gal.
1.
9.
All
traditions
,
revelations
,
decrees
of
Councels
,
opinions
of
Doctors
,
&c.
are
to
bee
imbraced
so
farre
forth
as
they
may
bee
proved
out
of
the
Divine
Scriptures
,
and
not
otherwise
,
so
that
from
them
onely
all
Doctrine
concerning
our
salvation
must
bee
drawn
and
derived
,
that
onely
is
to
bee
taken
for
truth
in
matters
appertaining
to
Christian
Religion
,
which
is
agreeable
unto
them
,
and
whatsoever
disagreeth
from
them
is
to
be
refused
.
How
doe
you
prove
that
the
Scripture
is
such
a
Rule
?
Since
God
hath
appointed
the
holy
Scriptures
which
beare
witnesse
of
Christ
(
Joh.
5.
39.
)
to
bee
writen
for
our
learning
(
Rom.
15.
4.
)
hee
will
have
no
other
Doctrine
pertaining
to
eternall
life
to
bee
received
,
but
that
which
is
consonant
unto
them
,
and
hath
the
ground
thereof
in
them
,
therefore
unto
them
onely
is
the
Church
directed
for
the
saving
knowledge
of
God
,
Esa.
8.
20.
Luk.
16.
29.
31.
Insomuch
that
all
Prophesies
,
Revelations
,
and
Miracles
,
are
to
bee
judged
by
their
consent
with
the
Law
of
God
writen
by
Moses
,
to
which
nothing
is
to
bee
added
,
nor
any
thing
to
bee
taken
away
from
it
,
(
Deut.
12.
13.
1
,
2.
)
yea
,
Christ
himself
appealeth
to
the
triall
of
those
things
which
Moses
did
write
of
him
(
Joh.
5.
46.
)
being
none
other
in
any
respect
,
but
even
the
same
whom
Moses
in
the
Law
and
the
Prophets
(
which
were
the
interpreters
,
and
commentaries
upon
the
Law
writen
by
Moses
)
did
write
of
,
John
1.
45.
and
his
Apostles
preaching
the
Gospel
among
all
Nations
,
taught
nothing
beside
that
which
Moses
and
the
Prophets
had
spoken
to
bee
fulfilled
in
Christ
,
as
S.
Paul
testifieth
,
Act.
26.
22.
saying
,
as
he
taught
,
all
the
rest
of
the
Apostles
did
teach
.
Where
doe
you
finde
that
the
Scriptures
are
able
to
instruct
us
perfectly
to
salvation
?
The
Apostle
Paul
,
in
2
Tim.
3.
15.
doth
expressely
affirm
it
;
and
reasons
which
may
bee
gathered
out
of
the
two
Verses
following
,
doe
plainly
prove
it
.
What
are
those
Reasons
?
1.
God
being
author
of
these
books
,
they
must
needs
be
perfect
,
as
he
himself
is
,
who
being
for
his
wisdome
able
,
and
for
his
love
to
his
Church
willing
to
set
down
such
a
rule
as
may
guide
them
to
eternall
life
,
hath
not
failed
herein
.
2.
They
are
profitable
to
teach
all
true
doctrine
,
and
to
confute
the
false
;
to
correct
all
disorder
private
and
publique
,
and
to
inform
men
in
the
way
of
righteousnesse
.
3.
The
man
of
God
,
that
is
,
the
Preacher
and
Minister
of
the
Word
,
is
thereby
made
compleat
and
perfect
,
sufficiently
furnished
unto
every
good
work
or
duty
of
the
Ministery
.
How
doth
this
last
reason
hold
?
Most
strongly
,
for
the
people
being
to
learn
of
the
Minister
,
what
to
beleeve
and
what
to
doe
,
and
more
being
required
of
him
that
must
be
the
eye
and
mouth
of
all
the
rest
,
if
he
may
be
perfectly
instructed
by
the
Scriptures
,
they
are
much
more
able
to
give
every
common
man
sufficient
instruction
.
Again
,
seeing
the
Minister
is
bound
to
disclose
the
whole
counsell
of
God
to
his
people
,
(
Acts
20.
27.
)
he
being
thereunto
fully
furnished
out
of
the
treasury
of
the
Word
of
God
;
it
followeth
that
by
him
out
of
the
Scriptures
they
may
also
be
abundantly
taught
to
salvation
.
What
further
proof
have
you
of
the
sufficiency
of
the
Scriptures
?
The
five
Books
of
Moses
,
which
was
the
first
holy
Scripture
delivered
to
the
Church
,
was
sufficient
for
the
instruction
of
the
people
of
that
time
,
in
all
that
God
required
at
their
hands
,
as
appeareth
by
that
they
were
forbidden
to
adde
any
thing
unto
it
,
or
to
take
any
thing
from
it
,
but
to
doe
that
onely
which
was
prescribed
by
the
Law
,
(
Deut.
12.
32.
)
The
Prince
and
the
people
are
commanded
to
be
directed
thereby
altogether
,
and
not
to
depart
from
it
,
either
to
the
right
hand
or
to
the
left
,
(
Deut.
17.
)
How
much
more
the
Law
and
the
Prophets
(
which
did
more
at
large
set
forth
the
Doctrine
delivered
by
Moses
both
in
precepts
and
promises
,
in
practice
and
example
)
was
sufficient
for
the
time
that
succeeded
untill
John
the
Baptist
?
Mat.
11.
12.
Luk.
16.
16.
What
more
can
you
alledge
for
this
purpose
?
Psal.
19.
7.
David
saith
,
the
Law
of
the
Lord
is
perfect
,
converting
the
soul
;
and
Psal.
119.
96.
I
have
seen
an
end
of
all
perfection
,
but
thy
Commandement
is
exceeding
large
.
Luk.
16.
29.
Abraham
in
the
Parabolicall
story
testifieth
that
Moses
and
the
Prophets
were
sufficient
to
keep
men
from
damnation
.
John
5.
39.
Our
Saviour
Christ
affirmeth
of
the
Scriptures
of
the
old
Testament
,
that
they
were
witnesses
of
him
in
whom
our
salvation
is
perfect
.
Acts
17.
11.
The
Bereans
are
commended
for
examining
the
Doctrine
of
the
Apostles
by
the
Scriptures
of
the
old
Testament
.
Acts
26.
22.
Paul
taught
nothing
but
that
which
Moses
and
the
Prophets
had
written
of
Christ
to
be
fulfilled
.
1
Joh.
1.
ver.
1
,
2
,
3
,
John
saith
what
they
have
heard
and
seen
that
they
delivered
.
Gal.
1.
8
,
9.
Paul
wisheth
that
if
an
Angel
from
heaven
came
and
taught
any
other
Doctrine
we
should
hold
him
accursed
.
Apoc.
22.
18
,
19.
there
is
a
curse
pronounced
against
him
that
addeth
any
thing
or
taketh
away
any
thing
from
Scripture
.
1
Cor.
4.
6.
Paul
saith
,
that
no
man
must
presume
above
that
which
is
written
.
John
20.
31.
S.
John
saith
,
that
these
things
are
written
that
we
might
beleeve
that
Jesus
is
the
Christ
the
Son
of
God
,
and
that
beleeving
,
we
might
have
life
through
his
name
;
where
he
speaketh
not
onely
of
his
Gospel
,
but
(
being
the
surviver
of
the
rest
of
the
Apostles
)
of
all
their
writings
:
Seeing
then
that
faith
by
those
things
that
are
written
,
and
eternall
salvation
by
faith
may
be
attained
,
it
ought
to
be
no
controversie
amongst
Christians
,
that
the
whole
Scripture
of
the
old
and
new
Testament
doth
most
richly
and
abundantly
contain
all
that
is
necessary
for
a
Christian
man
to
beleeve
,
and
to
doe
for
eternall
salvation
.
Obj.
1.
We
make
not
Maries
perpetuall
Virginity
any
matter
of
religion
,
but
a
likely
opinion
so
far
as
it
can
be
maintained
;
that
it
were
an
unseemly
and
unfitting
thing
for
a
sinfull
man
to
use
to
the
act
of
generation
the
vessell
which
was
chosen
and
consecrated
by
the
holy
Ghost
to
so
high
an
use
as
was
the
bringing
forth
of
the
Saviour
of
the
world
;
it
hath
warrant
from
the
Apostles
charge
,
Phil.
4.
8.
of
doing
whatsoever
is
honest
,
whatsoever
is
of
good
report
,
whatsoever
is
praise-worthy
,
&c.
As
for
baptisme
of
Infants
it
is
sufficiently
warranted
by
reasons
of
Scripture
,
though
not
by
example
.
Obj.
2.
They
object
that
it
is
by
Tradition
,
and
not
by
Scripture
,
that
we
know
such
and
such
Books
to
be
Scripture
?
Though
new
beginners
doe
first
learn
it
from
the
faithfull
,
yet
afterwards
they
know
it
upon
grounds
of
Scripture
;
as
an
ignorant
man
may
be
told
of
the
Kings
Coin
,
but
it
is
not
the
telling
,
but
the
Kings
stamp
that
maketh
it
currant
and
good
Coin
.
Obj.
3.
It
is
objected
,
that
it
was
by
Tradition
,
and
not
by
Scripture
that
Stephen
knew
Moses
to
be
40
years
old
when
he
left
Pharaoh
,
Acts
7.
23.
That
Luke
knew
a
great
part
of
the
Genealogie
of
Christ
,
Luk.
3.
That
Jude
knew
Satans
striving
for
Moses
body
,
Jude
v.
9.
and
the
Prophesie
of
Enoch
,
ver.
5.
14.
That
Paul
knew
Jannes
and
Jambres
,
2
Tim.
3.
8.
and
the
saying
of
Christ
,
that
it
is
more
blessed
to
give
then
to
receive
.
Acts
20.
35.
Such
particular
Histories
or
speeches
might
be
received
from
hand
to
hand
,
but
no
different
Doctrine
from
that
which
was
written
.
Obj.
4.
The
Apostles
testimony
is
objected
,
1
Cor.
15.
3.
2
Thess.
2.
15.
Hold
the
traditions
which
you
have
been
taught
,
whether
by
word
or
our
Epistle
.
He
meaneth
the
doctrine
he
delivered
unto
them
which
was
nothing
different
from
that
which
is
contained
in
the
Scriptures
.
The
Scriptures
you
say
are
a
rule
and
a
line
,
but
are
they
not
(
as
the
Church
of
Rome
imagineth
)
like
a
rule
of
lead
which
may
be
bowed
every
way
at
mens
pleasures
?
They
are
as
a
rule
of
steel
that
is
firm
and
changeth
not
;
Matth.
5.
18.
Psal.
19.
9.
)
for
seeing
they
are
sufficient
to
make
us
wise
unto
salvation
,
(
as
is
before
proved
)
it
followeth
of
necessity
that
there
is
a
most
certain
rule
of
faith
for
instruction
both
of
faith
and
works
,
to
be
learned
out
of
them
by
ordinary
means
of
reading
,
prayer
,
study
,
the
gifts
of
tongues
and
other
sciences
,
to
which
God
promiseth
the
assistance
of
his
grace
(
Joh.
5.
39.
Jam.
1.
5.
)
And
this
sword
of
the
Spirit
,
which
is
the
Word
of
God
written
,
(
as
the
example
of
Christ
our
generall
Captain
sheweth
,
Mat.
4.
)
is
delivered
unto
us
by
the
holy
Ghost
,
both
to
defend
our
faith
,
and
to
overcome
all
our
spirituall
enemies
,
which
are
the
Devil
and
his
instruments
,
false
Prophets
,
Hereticks
,
Schismaticks
,
and
such
like
,
Eph.
6.
17.
Therefore
the
holy
Scriptures
are
not
as
a
nose
of
wax
,
or
a
leaden
rule
,
(
as
some
Papists
have
blasphemed
)
that
they
may
be
so
writhen
every
way
by
impudent
Hereticks
,
but
that
their
folly
and
madnesse
,
as
the
Apostle
saith
,
2
Tim.
3.
9.
may
be
made
manifest
to
all
men
.
Are
the
Scriptures
then
plain
and
easie
to
be
understood
?
There
are
some
hard
things
in
the
Scripture
that
have
proper
relation
to
the
time
in
which
the
Scripture
was
written
or
uttered
,
or
which
are
prophesies
of
things
to
be
fulfilled
hereafter
,
which
if
we
never
understand
we
shall
be
never
the
worse
for
the
attaining
of
everlasting
salvation
:
there
are
other
things
in
Scripture
belonging
to
the
saving
knowledge
of
God
,
all
which
are
dark
and
difficult
unto
those
whose
eyes
the
God
of
this
world
hath
blinded
,
(
2
Cor.
4.
4.
2
Pet.
3.
5.
Joh.
8.
43.
)
but
unto
such
as
are
by
grace
enlightened
and
made
willing
to
understand
,
(
Psal.
119.
18.
)
howsoever
somethings
remain
obscure
(
2
Pet.
3.
16.
)
to
exercise
their
diligence
,
yet
the
fundamentall
Doctrine
of
faith
,
and
precepts
of
life
are
all
plain
and
perspicuous
;
for
all
Doctrine
necessary
to
be
known
unto
eternall
salvation
,
is
set
forth
in
the
Scriptures
most
clearly
and
plainly
even
to
the
capacity
and
understanding
of
the
simple
and
unlearned
:
so
far
is
it
that
the
Scriptures
should
be
dangerous
to
be
read
of
the
Lay
folks
,
as
Papists
hold
.
How
prove
you
this
which
you
have
said
?
Deut.
30.
10.
11
,
&c.
Moses
taketh
heaven
and
earth
to
witnesse
that
in
the
Law
which
he
had
written
,
he
hath
set
forth
life
and
death
,
and
that
they
can
make
no
excuse
of
difficulty
or
obscurity
.
This
Commandement
which
I
command
thee
this
day
is
not
hidden
from
thee
,
neither
is
it
far
off
,
&c.
which
Paul
also
,
Rom.
10.
16.
applieth
to
the
Gospel
.
Psalm
.
19.
8.
the
Prophet
David
testifieth
that
the
Law
of
the
Lord
is
perfect
,
converting
the
soul
;
the
testimonies
of
the
Lord
are
true
,
giving
wisdome
to
the
simple
;
and
Psalme
119.
105.
Thy
Word
is
a
Lampe
or
Candle
unto
my
feet
,
and
a
Light
unto
my
pathes
.
Prov.
1.
4.
It
giveth
subtilty
to
the
simple
,
and
to
the
young
man
knowledge
and
discertion
;
and
Prov.
8.
9.
All
the
words
of
wisdome
are
plain
to
them
that
will
understand
.
Esa.
45.
19.
The
Lord
saith
,
I
have
not
spoken
in
secret
,
in
a
dark
place
of
the
earth
,
I
have
not
said
in
vain
to
the
seed
of
Jacob
,
Seek
mee
.
2
Cor.
4.
3.
Paul
saith
,
If
our
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
,
&c.
2
Pet.
1.
19.
S.
Peter
commendeth
Christians
for
taking
heed
to
the
word
of
the
Prophets
as
unto
a
light
that
shineth
in
a
dark
place
,
&c.
The
Scripture
is
our
Fathers
Letter
to
us
,
and
his
last
will
to
shew
us
what
inheritance
he
leaveth
us
,
but
friends
write
Letters
,
and
Fathers
their
wils
plain
.
It
were
to
accuse
God
of
cruelty
or
desire
of
mans
destruction
,
for
to
say
that
he
should
make
the
means
of
their
salvation
hurtfull
unto
them
.
Women
and
children
have
read
the
Scriptures
,
2
Tim.
3.
15.
Saint
Paul
affirmeth
that
Timothy
was
nourished
up
in
the
Scriptures
from
his
infancy
;
namely
,
by
his
Grandmother
Lois
,
and
his
Mother
Eunice
,
whence
the
same
Apostle
commendeth
,
chap.
1.
5.
If
little
children
are
capable
of
the
Scriptures
by
the
small
understanding
they
have
,
and
lesse
judgement
,
there
is
none
so
grosse
(
which
hath
the
understanding
of
a
man
)
but
may
profit
by
it
,
comming
in
the
fear
of
God
,
and
invocation
of
his
name
.
Obj.
1.
But
here
the
Papists
have
many
things
to
object
against
you
,
These
matters
indeed
are
above
humane
reason
,
Obj.
2.
Peter
saith
,
that
something
in
Pauls
Epistles
be
hard
,
and
wrested
by
men
,
2
Pet.
3.
16.
First
,
he
saith
not
that
all
Pauls
Epistles
are
hard
,
but
something
in
them
,
which
we
grant
.
Secondly
,
they
are
the
wicked
and
unsetled
in
knowledge
that
wrest
them
,
as
the
Gluttons
and
Drunkards
abuse
meat
and
drink
.
Obj.
3.
If
Scriptures
were
not
dark
,
what
need
so
many
Commentaries
upon
them
,
and
why
are
they
so
full
of
Parables
and
Allegories
as
they
are
?
The
whole
Doctrine
of
salvation
is
to
be
found
so
plain
,
that
it
needeth
no
Commentary
;
and
Commentaries
are
for
other
places
that
be
dark
,
and
also
to
make
more
large
use
of
Scripture
then
a
new
beginner
can
make
of
himself
,
which
we
see
necessary
in
all
humane
Arts
and
Sciences
.
Further
,
though
speech
of
Scripture
seem
hard
at
first
,
yet
by
custome
it
becommeth
easie
,
as
reading
doth
to
children
.
Obj.
4.
The
godly
Eunuch
could
not
understand
the
Scripture
without
an
Interpreter
,
Acts
8.
31.
Though
he
understood
not
some
harder
places
,
yet
that
hindered
him
not
from
reading
plainer
places
.
Obj.
5.
The
multitude
of
learned
men
that
fall
into
heresies
,
which
they
labour
to
confirm
by
Scripture
,
proveth
that
the
Scripture
is
dark
.
It
is
their
naughty
hearts
that
come
not
with
an
humble
and
godly
affection
that
maketh
them
doe
so
.
Obj.
6.
But
now
we
see
by
experience
that
there
are
many
that
daily
reade
the
Scriptures
,
and
yet
understand
not
the
thousandth
part
of
them
?
They
reade
them
not
with
care
and
conscience
,
with
prayer
and
study
,
but
like
the
women
who
are
always
learning
,
but
never
come
to
the
knowledge
of
the
truth
,
2
Tim.
3.
7.
Obj.
7.
If
the
Scriptures
then
be
so
plain
and
perspicuous
,
what
need
is
there
of
an
Interpreter
?
First
,
to
unfold
obscure
places
,
Acts
8.
31.
Secondly
,
to
inculcate
and
apply
plain
Texts
,
2
Pet.
1.
10.
1
Cor.
14.
3.
Why
did
God
leave
some
places
obscure
in
the
Scriptures
?
First
,
Secondly
,
lest
we
should
flatter
our
wits
too
much
,
if
all
things
could
presently
be
understood
by
us
.
Thirdly
,
that
the
Word
,
for
the
high
and
heavenly
mysteries
contained
therein
,
might
be
accompted
of
,
which
for
the
plainnesse
might
be
lesse
esteemed
.
Fourthly
,
that
prophane
dogs
might
be
driven
away
from
these
holy
mysteries
,
which
are
pearls
prized
highly
by
the
Elect
alone
,
Matth.
13.
45.
but
would
be
trodden
down
by
swine
,
Mat.
7.
6.
Fiftly
,
that
wee
might
be
stirred
up
to
a
more
diligent
search
of
the
same
.
Sixtly
,
that
we
might
esteem
more
of
the
Ministery
which
God
hath
placed
in
the
Church
,
that
by
the
means
thereof
we
might
profit
in
the
knowledge
of
these
mysteries
.
What
assurance
may
be
had
of
the
right
understanding
of
the
Scriptures
?
For
the
words
it
is
to
be
had
out
of
the
originall
Text
or
Translations
of
the
same
;
for
the
sense
or
meaning
onely
out
of
the
Scriptures
themselves
,
(
Nehem.
8.
8.
)
which
by
places
plain
and
evident
doe
expresse
whatsoever
is
obscure
and
hard
touching
matters
necessary
to
eternall
salvation
.
Why
must
the
interpretation
of
words
be
had
out
of
the
originall
Languages
?
Because
in
them
onely
the
Scriptures
are
for
the
letter
to
be
held
authenticall
;
and
as
the
water
is
most
pure
in
the
Fountain
by
the
springing
thereof
,
so
the
right
understanding
of
the
words
of
the
holy
Scriptures
is
most
certain
in
the
originall
tongues
of
Hebrew
and
Greek
,
in
which
they
were
first
written
,
and
delivered
to
the
Church
,
out
of
the
which
Languages
they
must
be
truly
translated
for
the
understanding
of
them
that
have
not
the
knowledge
of
those
tongues
.
What
gather
you
from
hence
?
That
all
Translations
are
to
be
judged
,
examined
,
and
reformed
according
to
the
Text
of
the
ancient
Hebrew
and
originall
Chaldee
,
in
which
the
old
Testament
was
printed
,
and
the
Greek
Text
,
in
which
the
new
Testament
was
written
;
and
consequently
that
the
vulgar
Latin
Translation
approved
by
the
Tridentine
Councell
for
the
onely
authenticall
Text
,
is
no
further
to
be
received
of
true
Christians
then
it
agreeth
with
the
originall
of
the
Hebrew
and
Greek
Text.
But
what
say
you
of
the
Greeke
Translation
of
the
old
Testament
,
commonly
called
the
Septuagint
,
approved
by
the
Apostles
themselves
?
The
same
as
we
say
of
other
Translations
;
for
although
the
Apostles
used
that
Translation
which
was
commonly
received
and
read
among
the
Gentiles
and
Jews
that
dwelt
amongst
them
,
where
it
differed
not
in
sense
from
the
true
Hebrew
,
yet
where
it
differed
from
it
they
left
it
,
as
by
many
examples
may
be
confirmed
,
(
vide
Hieron
.
Prolog
.
in
Matth.
)
How
can
the
certain
understanding
of
the
Scriptures
be
taken
out
of
the
originall
tongues
,
Although
in
the
Hebrew
Copy
there
hath
been
observed
by
the
Nazarites
some
very
few
differences
of
words
by
similitude
of
letters
and
points
;
and
by
the
Learned
in
the
Greek
tongue
there
are
like
diversities
of
reading
noted
in
the
Greek
Text
of
the
new
Testament
,
which
came
by
fault
of
writers
;
yet
in
most
by
circumstance
of
the
place
and
conference
of
other
places
,
the
true
reading
may
be
discerned
;
and
albeit
in
all
it
cannot
,
nor
the
Translator
in
all
places
determine
the
true
interpretation
,
yet
this
diversity
or
difficulty
can
make
no
difference
or
uncertainty
in
the
sum
and
substance
of
Christian
religion
,
because
the
Ten
Commandements
and
the
principall
Texts
of
Scripture
on
which
the
Articles
of
our
faith
are
grounded
,
the
Sacraments
instituted
,
the
form
of
prayer
taught
,
(
which
contain
the
sum
or
substance
of
Christian
religion
)
are
without
all
such
diversity
of
reading
or
difficulty
of
translating
,
so
plainly
set
down
,
and
so
precisely
translated
by
consent
of
all
men
learned
in
the
tongues
,
that
no
man
can
make
any
doubt
of
them
,
or
pick
any
quarrell
against
them
.
Why
must
the
true
sense
or
meaning
of
the
Scriptures
be
learned
out
of
the
Scriptures
themselves
?
Because
the
Spirit
of
God
alone
is
the
certain
interpreter
of
his
Word
written
by
his
Spirit
;
for
no
man
knoweth
the
things
pertaining
to
God
,
but
the
Spirit
of
God
,
1
Cor.
2.
11.
and
no
prophesie
of
Scripture
is
of
any
mans
own
interpretation
;
for
prophesie
was
not
brought
by
the
will
of
man
,
but
the
holy
men
of
God
spake
as
they
were
led
by
the
holy
Ghost
,
2
Pet.
1.
20
,
21.
The
interpretation
therefore
must
be
by
the
same
Spirit
by
which
the
Scripture
was
written
,
of
which
Spirit
we
have
no
certainty
upon
any
mans
credit
,
but
onely
so
far
forth
as
his
saying
may
be
confirmed
by
the
holy
Scriptures
.
What
gather
you
from
hence
?
That
no
interpretation
of
holy
Fathers
,
Popes
,
Councels
,
Customs
,
or
practise
of
the
Church
,
either
contrary
to
the
manifest
words
of
the
Scriptures
,
or
containing
matters
which
cannot
necessarily
bee
proved
out
of
the
Scriptures
,
are
to
bee
received
as
an
undoubted
Truth
.
How
then
is
Scripture
to
bee
interpreted
by
Scripture
?
According
to
the
Analogie
of
Faith
,
Rom.
12.
6.
and
the
scope
and
circumstance
of
the
present
place
,
and
conference
of
other
plain
,
and
evident
places
,
by
which
all
such
as
are
obscure
and
hard
to
bee
understood
,
ought
to
bee
interpreted
;
for
there
is
no
matter
necessary
to
eternall
life
,
which
is
not
plainely
,
and
sufficiently
set
forth
in
many
places
of
Scripture
,
by
which
other
places
that
are
abused
by
the
Devill
or
his
ministers
may
bee
interpreted
,
as
our
Saviour
Christ
giveth
example
,
Mat.
4.
6.
when
the
Devill
abused
the
Text
of
Scripture
,
Psal.
91.
11.
declaring
that
this
place
must
bee
so
understood
,
as
it
may
agree
with
that
most
evident
and
expresse
Commandement
writen
in
Deut.
6.
16.
Thou
shalt
not
tempt
the
Lord
thy
God
.
What
bee
the
speciall
uses
of
the
Scripture
rightly
understood
?
Two
:
First
,
to
teach
Doctrine
,
by
laying
out
the
Truth
,
and
confuting
errours
.
Secondly
,
to
exhort
out
of
it
,
by
stirring
us
to
good
,
and
turning
us
back
from
evill
;
whereunto
belong
those
foure
uses
mentioned
by
the
Apostle
,
in
2
Tim.
3.
16.
Two
whereof
are
Theoricall
,
pertaining
to
the
information
of
our
judgement
in
matters
of
Doctrine
,
viz.
first
,
teaching
of
Truth
;
secondly
,
reproving
or
convincing
of
Errours
.
Two
are
practicall
,
pertaining
to
the
direction
of
our
life
and
actions
,
viz.
first
,
reformation
or
correction
of
Vice
,
under
which
is
comprehended
,
first
,
Admonition
,
secondly
,
instruction
,
or
direction
to
good
life
;
under
which
is
comprehended
Exhortation
,
and
Consolation
,
which
is
a
speciall
instruction
to
patience
in
adversities
,
Rom.
15.
4.
What
persons
are
meet
to
read
or
heare
the
Scriptures
?
The
holy
Scriptures
are
reverently
and
profitably
to
bee
read
and
heard
of
all
sorts
and
degrees
of
men
and
women
,
How
doe
you
prove
that
the
Scriptures
ought
to
bee
read
and
heard
of
all
sorts
of
people
?
First
,
Deut.
31.
11
,
12.
Moses
commanded
the
book
of
the
Law
to
bee
read
to
all
the
children
of
Israel
,
Men
,
Women
,
Children
,
and
Strangers
,
that
dwelt
amongst
them
,
that
they
might
thereby
learn
to
feare
the
Lord
their
God
,
and
diligently
to
observe
all
the
words
of
the
Law
.
Secondly
,
Joshua
8.
34.
there
was
not
a
word
,
of
all
which
Moses
commanded
,
that
Joshua
read
not
before
all
the
Congregation
of
Israel
,
with
the
Women
,
and
little
ones
,
and
Strangers
,
that
were
conversant
among
them
;
so
likewise
did
Josiah
,
2
King
.
23.
2.
2
Chro.
34.
30.
and
Ezra
,
Nehem.
8.
2
,
3.
Thirdly
,
Psal.
1.
2.
David
sheweth
this
to
bee
the
property
of
a
godly
man
,
and
pronounceth
him
to
bee
happy
whose
delight
is
in
the
Law
of
the
Lord
,
and
studieth
therein
day
and
night
.
Fourthly
,
Matth.
22.
29.
our
Saviour
teacheth
that
ignorance
of
the
Scriptures
,
is
the
mother
of
errour
,
not
the
mother
of
devotion
,
as
the
Papists
have
affirmed
.
Fifthly
,
Joh.
5.
39.
Christ
commandeth
all
men
that
seek
eternall
life
in
him
,
to
search
the
Scriptures
;
Search
the
Scriptures
,
for
in
them
yee
think
to
have
eternall
life
,
&c.
Sixthly
,
Act.
17.
11.
the
Bereans
are
commended
for
searching
the
Scriptures
.
Seventhly
,
2
Tim.
3.
15.
the
Apostle
Paul
approved
in
Timothy
,
that
hee
had
learned
the
holy
Scriptures
from
a
young
childe
.
Eighthy
,
2
Pet.
1.
19.
the
Apostle
Peter
commendeth
the
faithfull
for
taking
heed
to
the
Scriptures
of
the
Apostles
.
Ninthly
,
Rev.
1.
3.
Blessed
is
hee
that
readeth
,
and
they
that
hear
the
word
of
this
Prophesie
.
Tenthly
,
Col.
3.
16.
Let
the
Word
of
Christ
dwell
richly
in
you
,
in
all
wisdome
.
Eleventhly
,
Rom.
15.
4.
Whatsoever
things
were
writen
afore
time
,
were
writen
for
our
learning
,
that
wee
through
patience
,
and
comfort
of
the
Scriptures
might
have
hope
;
if
the
Scriptures
bee
writen
for
our
learning
,
they
are
necessarily
to
bee
read
by
us
.
Twelfthly
,
Rom.
7.
7.
Paul
saith
,
hee
knew
not
sin
but
by
the
Law
;
but
the
knowledge
of
sin
is
necessary
for
all
that
will
repent
and
bee
saved
,
therefore
also
is
the
knowledge
of
the
Law
necessary
.
Thirteenthly
,
Luke
saith
,
that
hee
wrote
the
Gospel
to
Theophilus
,
that
hee
might
know
the
certainty
of
those
things
,
which
before
hee
was
catechised
in
,
Luk.
1.
4.
but
every
one
ought
to
labour
to
be
most
certain
of
their
salvation
,
&c.
Divers
things
are
opposed
by
the
adversaries
,
Those
(
if
any
such
were
after
the
Law
(
for
Job
was
before
)
were
bound
to
have
the
Scripture
when
it
was
delivered
by
God
,
and
the
Eunuch
had
it
and
read
it
,
Act.
8.
28.
Object
.
2.
The
book
of
the
Law
was
lost
for
many
yeers
,
as
appeareth
by
2
King
.
22.
8.
and
yet
the
Church
was
then
;
therefore
it
may
want
it
.
The
losse
of
that
book
doth
argue
rather
the
carelesnesse
of
the
Priests
,
in
not
keeping
it
,
and
the
sins
of
the
people
,
in
that
God
for
a
time
deprived
them
of
it
.
Object
.
3.
The
Church
of
Christians
many
yeers
after
Christ
,
wanted
the
Scriptures
of
the
New
Testament
,
and
contented
themselves
with
bare
teaching
.
First
,
though
the
Church
for
certain
yeers
then
had
not
the
New
,
yet
they
had
the
Old
.
Secondly
,
there
passed
not
many
yeers
,
before
the
Gospels
,
and
Epistles
of
the
Apostles
were
writen
,
and
in
the
mean
time
,
their
heavenly
Doctrine
inspired
from
God
,
sufficed
till
they
wrote
.
Object
.
4.
There
bee
many
poore
Country-men
,
as
Plough-men
,
and
Shepherds
,
which
never
learned
to
read
,
which
yet
are
saved
,
though
they
never
read
Scripture
.
They
ought
to
have
learned
to
read
,
and
being
not
able
to
read
,
they
might
heare
the
Scriptures
read
by
others
.
Object
.
5.
If
all
ought
to
read
Scriptures
,
then
should
they
understand
Hebrew
and
Greek
,
wherein
the
Scripture
was
writen
.
It
were
happy
if
they
could
understand
Hebrew
and
Greek
,
but
howsoever
they
may
read
Translations
.
Will
it
not
follow
hereof
,
that
preaching
and
expounding
of
the
Scriptures
,
may
bee
neglected
as
unnecessary
?
No
,
for
God
hath
appointed
not
onely
reading
,
but
also
preaching
of
his
Word
,
especially
to
apply
it
to
the
use
of
all
sorts
of
men
to
their
eternall
salvation
,
Rom.
10.
13
,
&c.
So
were
the
Prophets
,
Interpreters
of
the
Law
,
(
as
is
before
shewed
)
the
Scribes
and
Pharisees
taught
in
the
Chaire
of
Moses
,
Matth.
23.
2.
The
Eunuch
could
not
understand
the
Prophesie
of
Isaiah
without
an
interpreter
,
Act.
8.
31.
The
Ministery
of
the
Word
therefore
is
necessary
,
as
the
ordinary
means
unto
salvation
,
1
Tim.
4.
16.
and
the
people
by
reading
and
hearing
of
the
Scriptures
are
better
prepared
to
receive
profit
by
preaching
,
not
discharged
from
hearing
the
Preacher
.
What
is
the
summe
of
all
that
hath
been
delivered
hitherto
?
That
wee
should
labour
for
a
due
knowledge
of
the
true
God
,
that
wee
may
know
what
wee
worship
,
and
worship
what
wee
know
,
1
Chron.
28.
9.
Joh.
4.
22.
&
17.
3.
That
this
knowledge
of
God
is
to
bee
had
partly
by
his
Works
,
namely
,
so
much
as
may
serve
to
convince
man
,
and
make
him
unexcusable
,
Rom.
1.
19
,
20.
Act.
14.
15.
but
most
sufficiently
by
his
Word
contained
in
the
holy
Scriptures
,
which
therefore
are
called
his
Testimonies
,
Psal.
119.
14.
because
they
testifie
of
God
,
Joh.
5.
39.
what
hee
is
,
and
how
hee
will
bee
served
of
us
.
Lastly
,
that
forasmuch
as
all
that
is
writen
in
the
Word
of
God
,
is
writen
for
our
instruction
,
and
learning
,
Rom.
15.
4.
therefore
we
being
prepared
by
true
Prayer
,
sanctified
by
Faith
,
and
seasoned
with
the
Spirit
of
sobriety
and
humility
,
may
safely
learn
so
much
as
is
revealed
in
the
Scripture
for
our
profiting
in
the
knowledge
of
God
.
What
is
the
first
point
of
Religion
that
wee
are
taught
in
the
Scriptures
?
That
there
is
a
God
.
Why
doe
you
make
this
the
first
point
?
Because
the
Scripture
saith
,
hee
that
commeth
to
God
,
must
beleeve
that
hee
is
,
Heb.
11.
6.
Have
any
called
this
into
question
at
any
time
?
Yea
,
so
saith
the
Prophet
David
,
but
hee
sheweth
also
that
it
was
by
wicked
,
proud
,
and
foolish
men
,
(
Psal.
14.
1.
)
whose
lives
were
nothing
else
but
abomination
and
corruption
,
(
Psal.
10.
4.
)
What
pretence
of
reason
might
they
have
for
this
wicked
imagination
?
Because
no
man
ever
saw
God
yet
,
by
which
foolish
argument
they
may
deny
also
that
there
is
any
wind
,
or
that
man
hath
a
soule
,
for
no
man
yet
ever
saw
them
.
But
how
come
you
to
perswade
your selfe
that
there
is
such
a
God
?
Beside
infinite
testimonies
of
the
Scriptures
,
as
Gen.
1.
1.
Psal.
19.
▪
the
common
consent
of
all
Nations
approveth
this
Truth
,
who
rather
worship
any
God
,
or
gods
,
then
none
at
all
;
and
though
man
by
nature
doth
desire
to
bee
exalted
,
and
in
respect
of
himself
despiseth
all
other
creatures
,
as
Wood
and
Stone
,
yet
when
a
peece
of
wood
is
framed
out
like
a
man
,
and
set
in
the
Temple
,
and
man
conceiveth
an
opinion
,
that
it
is
a
God
,
hee
falleth
down
and
worshippeth
it
,
(
Esa.
44.
15.
17.
)
How
then
commeth
it
to
passe
that
the
wicked
say
there
is
no
God
?
(
Psal.
14.
1.
)
First
,
though
upon
a
sudden
passion
they
may
seem
to
say
so
,
as
the
Devill
laboureth
to
tempt
them
,
yet
their
very
Conscience
after
doth
check
them
.
Secondly
,
they
deny
rather
Gods
providence
,
then
his
beeing
,
as
appeareth
by
Psal.
10.
4.
11.
What
other
reasons
have
you
to
prove
that
there
is
a
God
?
Gods
works
of
Creation
and
Providence
,
both
ordinary
and
extraordinary
;
For
,
first
,
the
glorious
frame
of
the
World
,
the
Heavens
,
and
the
Earth
,
and
the
Sea
,
and
all
that
is
in
them
,
must
needs
argue
that
their
Maker
was
God
(
Rom.
1.
19
,
20.
Act.
14.
17.
Zach.
12.
1.
)
it
being
evident
that
the
world
could
not
bee
made
by
the
Creatures
that
are
in
it
,
neither
could
it
make
it self
:
as
when
a
man
comes
into
a
strange
Countrie
,
and
sees
faire
and
sumptuous
buildings
,
and
findes
no
body
there
but
birds
,
and
beasts
;
hee
will
not
imagine
that
either
birds
or
beasts
reared
those
buildings
,
but
hee
presently
conceives
,
that
some
men
either
are
,
or
have
been
there
.
The
Creation
of
the
Soule
of
man
,
indued
with
Reason
and
Conscience
,
doth
specially
prove
the
same
,
Zach.
12.
1.
The
preserving
of
things
Created
together
with
the
wonderfull
and
orderly
government
of
the
world
,
Day
and
Night
,
Sommer
and
Winter
,
&c.
manifestly
convince
the
same
:
For
example
,
Bread
is
no
better
in
it self
then
Earth
,
yet
man
is
preserved
by
Bread
,
and
if
hee
eate
Earth
,
hee
dyeth
;
the
reason
whereof
must
bee
attributed
to
the
blessing
of
God
,
giving
to
the
one
force
and
power
to
nourish
more
then
to
the
other
.
By
the
order
of
causes
,
even
the
heathen
men
have
found
out
that
there
must
bee
a
God
,
seeing
that
of
every
effect
there
must
needs
be
a
Cause
,
untill
we
come
to
the
first
Cause
,
which
is
the
universall
Cause
of
the
being
of
all
things
,
and
is
caused
of
none
.
If
we
shall
observe
in
Gods
Works
an
infinite
multitude
,
a
wonderfull
variety
;
(
Psal.
104.
24.
)
as
amongst
so
many
millions
of
men
,
never
a
one
like
another
in
the
compasse
of
the
face
,
a
most
constant
order
,
a
seemly
agreement
,
and
an
endlesse
continuance
,
or
pleasant
intercourse
,
of
things
comming
and
going
,
and
what
exceeding
Majesty
is
in
them
,
we
must
needs
attribute
these
things
to
a
God
.
The
consciences
of
wicked
men
after
sin
,
are
perplexed
with
feare
of
being
punished
by
some
supreme
Judge
,
who
disliketh
and
detesteth
dishonest
things
,
and
exerciseth
judgements
upon
the
mind
,
which
maketh
the
most
ungodly
miscreants
,
will
they
nill
they
,
to
acknowledge
and
tremble
at
him
,
&c.
(
Rom.
2.
15.
Esa.
33.
14.
&
57.
20
,
21.
&
66.
24.
Psal.
14.
5.
&
53.
5.
)
for
a
man
that
commits
any
sin
,
as
murder
,
fornication
,
adultery
,
blasphemy
,
&c.
albeit
he
conceale
the
matter
never
so
close
(
Gen.
38.
10.
13
,
14.
)
that
no
man
living
know
of
it
,
yet
oftentimes
he
hath
a
griping
in
his
conscience
,
and
feares
the
very
flashing
of
hell
fire
;
which
is
a
strong
reason
,
to
shew
that
there
is
a
God
,
before
whose
Judgement
seat
he
must
answer
for
his
fact
.
There
is
a
devill
that
suggesteth
a
temptation
against
God
,
into
the
mindes
of
men
,
and
sometimes
also
really
possesseth
their
bodies
,
which
is
a
sufficient
argument
to
prove
that
there
is
a
God
.
The
death
of
the
wicked
with
Gods
apparent
Judgements
upon
them
,
(
besides
the
terrour
of
their
conscience
)
and
the
dreadfull
punishment
executed
even
in
this
world
upon
many
Atheists
that
have
laboured
to
deny
it
,
(
Psal.
58.
10
,
11.
)
prove
that
there
is
a
God
;
this
is
Davids
argument
,
Psal.
9.
16.
The
same
appeareth
by
the
rewards
of
the
godly
,
and
the
mercifull
preservation
of
those
the
trust
in
God
,
above
and
against
naturall
means
.
By
the
wonderfull
miracles
which
God
hath
wrought
for
his
Church
.
By
the
foretelling
of
things
to
come
so
many
thousand
yeers
before
they
were
accomplished
.
By
the
divers
revelations
he
hath
made
of
himself
to
men
,
as
to
Adam
,
Noah
,
Moses
,
&c.
This
ground
being
now
laid
,
It
informeth
us
,
first
,
concerning
his
nature
;
(
Act.
8.
12.
)
Secondly
,
concerning
his
Kingdom
;
and
that
respectively
as
they
have
relation
one
to
the
other
,
Act.
28.
23.
What
is
to
been
known
concerning
his
nature
?
First
,
what
his
Essence
is
;
secondly
,
to
whom
or
what
persons
it
doth
belong
;
In
the
first
he
is
considered
in
his
unity
,
in
the
second
,
in
the
Trinity
;
the
former
whereof
,
in
the
Hebrew
tongue
is
noted
by
the
singular
name
of
Jehovah
,
betokening
the
simplicity
of
Essence
,
the
latter
by
the
plurall
term
of
Elohim
,
importing
a
distinction
of
Persons
in
the
God-head
.
Can
wee
understand
what
the
Essence
of
God
is
?
Very
imperfectly
,
Job
36.
26.
1
Tim.
6.
16.
Why
is
not
all
nature
able
to
teach
us
what
God
is
?
Because
no
work
is
able
perfectly
to
expresse
the
worker
thereof
,
but
all
nature
is
a
thing
wrought
by
God
,
therefore
it
cannot
perfectly
teach
us
what
God
is
.
How
prove
you
that
man
cannot
comprehend
him
?
The
lesse
cannot
comprehend
the
greater
,
but
every
man
is
lesse
then
God
,
therefore
no
man
can
comprehend
God
.
We
cannot
know
the
things
created
,
much
lesse
can
we
know
the
Creator
:
as
for
example
,
we
know
that
there
be
Angels
,
and
that
every
man
hath
a
soule
,
but
what
manner
of
things
they
be
we
know
not
.
The
Scripture
saith
,
the
Judgements
of
God
are
past
finding
out
,
Rom.
11.
33.
therefore
much
more
is
God
himself
past
finding
out
;
and
the
joyes
of
Heaven
are
unspeakable
,
much
more
therefore
is
God
himself
unspeakable
.
How
then
can
hee
bee
known
of
us
,
being
incomprehensible
?
Though
his
substance
be
past
finding
out
of
man
or
Angels
,
Amos
4.
13.
yet
may
he
be
known
by
his
properties
,
and
actions
,
and
we
may
conceive
of
him
by
his
name
,
Exod.
33.
19.
&
34.
5
,
6.
Psal.
145.
1
,
2
,
&c.
expressing
what
a
one
he
is
to
us
,
though
we
be
not
able
to
know
him
according
to
the
excellency
of
his
glorious
nature
,
onely
known
unto
himself
,
(
Jud.
13.
18.
)
Therefore
he
said
to
Moses
,
Exod.
33.
20.
My
face
,
that
is
,
the
glory
of
my
Majesty
(
he
doth
not
say
,
thou
mayst
not
,
or
thou
shalt
not
,
but
)
thou
canst
not
see
,
for
there
shall
no
man
see
me
and
live
,
but
thou
shalt
see
my
back
parts
,
that
is
,
(
vers.
23.
)
some
small
measure
of
my
glory
,
so
farre
as
thou
art
able
to
comprehend
it
:
And
even
as
Princes
have
their
secrets
,
whereunto
all
their
Subjects
are
not
made
privy
,
neither
is
it
lawfull
for
them
to
search
into
them
,
and
yet
doe
they
so
far
forth
publish
their
Commandements
,
as
is
profitable
for
them
to
know
:
So
the
Prince
of
all
Princes
hath
his
secrets
,
unto
which
we
are
not
privy
,
and
into
which
we
may
not
search
;
yet
he
hath
so
farre
revealed
himself
unto
us
(
by
his
Works
and
Word
)
as
is
necessary
,
and
profitable
for
us
to
know
,
Deut.
29.
29.
What
doth
the
Scripture
teach
us
concerning
the
name
of
God
?
Exod.
3.
13.
Moses
asketh
this
question
of
God
,
Behold
,
when
I
shall
come
unto
the
children
of
Israel
,
and
shall
say
unto
them
,
The
God
of
your
Fathers
hath
sent
me
unto
you
,
if
they
say
unto
me
,
What
is
his
name
?
what
shall
I
say
unto
them
?
Whereunto
God
returneth
this
answer
in
the
next
verse
,
I
am
that
I
am
,
Thus
shalt
thou
say
unto
the
children
of
Israel
,
I
am
hath
sent
me
unto
you
.
What
learn
you
out
of
Moses
his
question
?
First
,
that
we
be
carefull
to
be
instructed
in
all
things
concerning
our
calling
,
therby
to
be
able
to
answer
all
doubts
that
may
be
moved
;
Secondly
,
that
asking
any
thing
concerning
God
,
as
of
his
name
or
nature
,
we
must
ask
it
of
himself
,
who
because
now
he
speaketh
not
but
by
his
Ministers
,
Interpreters
of
the
Scriptures
,
(
2
Cor.
5.
20.
Hosea
12.
10.
)
we
must
have
our
recourse
unto
them
.
What
learn
you
out
of
Gods
answer
?
That
the
proper
name
of
God
is
I
am
that
I
am
,
or
(
as
the
Hebrew
soundeth
)
I
will
be
what
I
will
be
;
the
Hebrews
using
the
future
time
for
the
present
as
that
which
noteth
a
continuance
.
What
is
meant
by
these
words
?
Hereby
is
set
forth
the
manner
of
the
beeing
and
essence
of
God
,
far
otherwise
then
the
proper
names
of
men
,
which
declare
either
nothing
of
their
nature
and
beeing
,
or
else
not
the
whole
and
full
thereof
.
Is
there
nothing
of
God
to
be
known
besides
his
name
?
Nothing
as
touching
his
beeing
,
falling
under
our
weak
and
shallow
capacity
.
What
names
of
God
in
the
Scripture
are
derived
from
these
words
?
Two
,
the
name
Jehovah
,
and
the
name
Jah
,
both
which
being
drawn
from
this
description
of
God
,
doth
set
forth
his
essence
and
beeing
,
teaching
us
,
that
his
eternall
and
almighty
beeing
(
whom
no
creature
is
able
to
conceive
)
dependeth
of
no
other
cause
,
but
standeth
of
himself
.
How
is
God
onely
said
to
be
,
seeing
the
creatures
have
their
beeing
also
?
God
is
said
onely
to
be
,
because
he
onely
is
of
himself
,
and
all
other
things
have
their
beeing
from
him
,
so
that
in
comparison
nothing
hath
a
beeing
but
God
.
Therefore
the
Prophet
saith
,
Esa.
40.
17.
that
all
nations
before
him
are
nothing
,
yea
to
him
lesse
then
nothing
;
and
if
men
be
nothing
,
for
whom
the
world
was
made
,
how
much
more
are
all
creatures
in
heaven
and
earth
nothing
before
him
,
and
to
him
lesse
then
nothing
?
Can
you
from
hence
define
what
God
is
?
He
must
have
the
art
and
logick
of
God
himself
,
that
must
give
a
perfect
distinction
of
God
,
but
he
may
in
such
sort
be
described
as
he
may
be
discerned
from
all
false
gods
,
and
all
creatures
whatsoever
.
Why
can
there
no
perfect
definition
of
God
be
given
?
Forasmuch
as
God
is
in
himself
eternall
,
infinite
,
and
incomprehensible
,
the
first
cause
of
all
causes
and
effects
,
there
can
no
definition
be
given
of
him
;
seeing
every
definition
is
an
explication
of
the
nature
of
the
thing
defined
by
words
expressing
the
materiall
and
formall
cause
thereof
,
but
of
the
first
cause
there
can
be
no
causes
,
therefore
no
words
to
expresse
them
;
for
these
over-reaching
tearms
of
thing
,
beeing
,
somewhat
,
nature
,
&c.
which
seem
to
contain
the
Word
of
God
as
well
as
all
other
things
created
by
him
,
doe
not
expresse
any
materiall
cause
of
God
,
neither
doe
they
contain
these
words
God
and
creature
,
as
the
generall
doth
his
specials
or
kinds
,
but
are
spoken
of
them
equivocally
,
so
that
the
tearm
onely
,
and
not
the
definition
of
the
tearm
doth
agree
to
them
;
for
in
the
kinds
or
specials
of
one
generall
there
is
no
priority
of
nature
,
as
is
between
the
cause
and
effect
,
neither
is
this
word
Cause
affirmed
of
God
,
but
as
a
tearm
of
the
art
of
Logick
;
and
if
substance
be
that
which
upholdeth
accidents
,
as
Aristotle
teacheth
,
neither
may
God
be
called
a
substance
,
for
that
in
him
are
no
accidents
,
but
if
substance
be
taken
generally
for
a
beeing
,
it
may
be
said
that
God
is
a
substance
,
yet
none
otherwise
then
as
he
is
a
beeing
,
thing
,
nature
,
&c.
And
if
there
be
no
materiall
cause
,
there
can
be
no
formall
cause
of
God
;
for
although
we
reade
in
the
Scripture
the
form
of
God
,
Phil.
2.
6.
yet
the
form
is
not
there
taken
for
any
cause
of
God
:
but
either
for
that
which
God
indeed
is
,
or
for
that
glory
which
of
right
belongeth
unto
him
;
for
in
speaking
of
God
,
whom
no
words
of
man
are
able
to
expresse
,
the
holy
Ghost
oftentimes
condescending
to
the
weaknesse
of
our
understanding
,
useth
such
tearms
,
as
being
known
to
men
,
doe
signifie
something
that
is
like
to
that
,
which
God
indeed
is
of
himself
,
that
we
may
understand
so
much
as
is
expedient
for
us
to
know
of
him
.
Whence
may
the
description
of
God
be
taken
?
From
the
things
whereby
he
doth
manifest
himself
,
called
in
Scripture
his
name
,
Psal.
145.
1
,
2
,
3.
among
which
the
chief
and
principall
are
his
Attributes
or
Properties
.
What
are
the
Properties
or
Attributes
of
God
?
They
are
essentiall
faculties
of
God
according
to
the
diverse
manner
of
his
working
,
1
Joh.
4.
16.
Psal.
145.
Are
they
communicable
with
the
creatures
?
No
;
yet
of
some
of
them
there
are
some
shadows
and
glimpses
in
Men
and
Angels
;
(
as
Wisdome
,
Holinesse
,
Justice
,
Mercy
,
&c.
)
other
some
are
so
peculiar
to
the
divine
Essence
,
that
the
like
of
them
are
not
to
be
found
in
the
creatures
,
(
as
simplenesse
,
infinitenesse
,
eternity
,
&c.
)
How
may
these
Properties
be
considered
?
They
may
be
considered
either
in
themselves
,
as
they
are
essentiall
,
or
in
their
works
,
or
effects
,
which
are
all
perfect
either
as
they
be
absolute
,
or
as
they
be
actuall
;
absolute
in
himself
,
by
which
he
is
able
to
shew
them
more
then
ever
he
will
;
(
as
he
is
able
to
doe
more
then
ever
he
will
doe
,
Mat.
3.
9.
God
is
able
of
stones
to
raise
children
unto
Abraham
)
actuall
,
is
that
which
he
sheweth
in
the
Creation
and
government
of
the
world
(
as
Psal.
135.
7.
All
things
that
he
will
he
doth
,
&c.
)
Again
,
something
we
may
conceive
of
his
Essence
affirmatively
,
knowing
that
all
perfections
which
we
apprehend
must
be
ascribed
unto
God
,
and
that
after
a
more
excellent
manner
then
can
be
apprehended
;
as
that
he
is
in
himself
,
by
himself
,
and
of
himselfe
,
that
he
is
one
true
God
and
holy
;
but
much
more
by
deniall
or
by
removing
all
imperfections
whatsoever
,
as
of
composition
by
the
titles
of
simple
,
spirituall
and
incorporeall
;
of
all
circumscription
of
time
,
by
the
title
of
eternall
;
of
all
bounds
of
place
,
by
that
of
infinite
;
of
all
possibility
of
motion
,
by
those
titles
of
unchangeable
,
incorruptible
,
and
such
like
.
What
description
can
you
make
of
God
by
these
Properties
?
God
is
a
Spirit
eternall
;
Joh.
4.
24.
&
8.
58.
Exod.
3.
14.
&
34.
6
,
7.
Ps.
145.
3.
8
,
9.
What
learn
you
hence
?
To
acknowledge
both
my
beeing
and
wel-beeing
from
him
,
and
for
him
alone
,
Acts
17.
28.
1
Cor.
10.
30.
Eph.
2.
10.
What
mean
you
when
you
say
that
God
is
a
substance
?
God
is
such
a
thing
as
hath
a
beeing
in
himself
,
of
himself
,
and
which
giveth
a
beeing
to
all
other
things
.
What
mean
you
by
that
addition
Of
himself
?
It
hath
a
secret
opposition
to
all
creatures
,
which
have
a
beeing
,
but
not
of
themselves
,
whereas
God
alone
is
he
in
whom
we
live
,
and
move
,
and
have
our
beeing
,
Acts
17.
28.
which
proveth
that
he
alone
hath
his
beeing
of
himself
.
How
many
things
conceive
you
of
God
,
Sixe
things
.
First
,
that
he
is
a
living
substance
.
Secondly
,
that
he
is
incorruptible
.
Thirdly
,
that
he
is
incorporeall
,
without
body
,
flesh
,
bloud
,
or
bones
,
for
a
spirit
hath
no
such
matter
,
Luke
24.
39.
Fourthly
,
that
he
is
invisible
,
(
i.
)
he
cannot
be
seen
with
any
mortall
eye
,
neither
can
any
man
possibly
see
him
.
Fiftly
,
that
he
is
intangible
,
not
felt
.
Sixtly
,
that
he
is
indivisible
,
(
i.
)
he
cannot
be
divided
.
How
prove
you
that
God
is
invisible
,
and
not
to
be
seen
with
carnall
eyes
?
That
no
man
hath
seen
God
,
is
plainly
set
down
,
1
Joh.
4.
12.
that
no
man
can
see
God
,
is
as
plainly
proved
,
Exod.
33.
20.
1
Tim.
6.
16.
and
besides
Scripture
,
the
same
is
also
manifest
by
reason
,
for
we
cannot
see
our
own
souls
which
are
ten
thousand
times
a
more
grosse
substance
then
God
,
much
lesse
can
we
see
God
which
is
a
most
pure
and
spirituall
substance
.
Obj.
1.
We
read
,
Gen.
18.
1.
that
God
appeared
to
Abraham
,
and
Deut.
5.
24.
that
he
shewed
himself
to
the
Israelites
.
God
gave
them
indeed
some
outward
sights
whereby
they
might
be
certain
of
his
presence
,
and
therefore
it
is
said
,
that
the
Lord
appeared
unto
them
,
but
his
substance
or
essence
they
saw
not
;
for
to
know
God
perfectly
,
is
proper
to
God
onely
,
Joh.
6.
46.
Obj.
2.
We
read
,
Gen.
1.
26.
that
man
was
made
according
to
the
image
of
God
:
It
would
seem
therefore
that
God
is
corporeall
and
visible
as
man
is
.
The
image
of
God
consisteth
not
in
the
shape
and
figure
of
his
body
,
but
in
the
mind
,
and
integrity
of
nature
,
or
(
as
the
Scripture
saith
)
in
wisdome
,
righteousnesse
,
and
holinesse
,
Col.
3.
10.
Eph.
4.
24.
Obj.
3.
Why
then
doth
the
Scripture
attribute
unto
him
hands
,
feet
,
&
c
?
The
Scripture
so
speaketh
of
him
as
we
are
able
to
conceive
thereof
,
and
therefore
in
these
and
such
like
speeches
humbleth
it self
to
our
capacity
,
attributing
members
unto
God
to
signifie
the
like
actions
in
him
.
To
what
use
serveth
this
doctrine
,
that
God
is
a
Spirit
?
It
teacheth
us
,
first
,
to
worship
him
in
spirit
and
in
truth
,
Joh.
4.
23
,
24.
Secondly
,
to
drive
away
all
fond
imaginations
and
grosse
conceipts
of
God
out
of
our
hearts
,
and
all
pictures
&
similitudes
of
God
out
of
our
sights
:
that
we
frame
not
any
image
of
him
in
our
minds
,
as
ignorant
folks
doe
,
who
think
him
to
be
an
old
man
sitting
in
heaven
,
&c.
For
seeing
that
God
was
never
seen
,
wherunto
shall
he
be
resembled
?
Moses
urgeth
this
point
hard
and
often
to
the
Israelites
,
saying
,
Deut.
4.
12.
they
heard
a
voice
but
saw
no
similitude
;
and
addeth
,
ver.
15.
Take
ye
therefore
good
heed
unto
your selves
;
he
saith
not
only
take
heed
,
but
take
good
heed
,
and
therefore
take
good
heed
;
for
(
saith
he
again
)
ye
saw
no
manner
of
similitude
on
the
day
that
the
Lord
spake
unto
you
in
Horeb
out
of
the
midst
of
the
fire
;
then
he
commeth
in
the
next
four
verses
to
the
thing
that
they
must
therefore
take
heed
of
,
that
ye
corrupt
not
your selves
and
make
you
a
graven
Image
,
the
similitude
of
any
figure
,
the
likenesse
of
male
or
female
,
&c.
Rom.
1.
23.
How
may
the
Attributes
or
Properties
of
God
be
distinguished
?
Some
doe
concern
the
perfection
of
his
essence
,
some
his
life
,
which
in
God
be
one
and
the
same
thing
,
distinguished
onely
for
our
capacity
.
What
call
you
the
perfection
of
Gods
essence
?
His
absolute
constitution
by
which
he
is
wholly
compleat
within
himself
,
and
consequently
needeth
nothing
without
himself
,
but
alone
sufficeth
himself
,
having
all
things
from
himself
,
and
in
himself
;
Or
thus
,
perfection
is
an
essentiall
property
in
God
,
whereby
whatsoever
is
in
God
is
perfect
,
Gen.
17.
1.
Psa.
16.
2.
&
50.
12.
Rom.
11.
35
,
36.
What
ariseth
from
hence
?
All
felicity
and
happinesse
,
all
endlesse
blisse
and
glory
.
What
is
the
felicity
of
God
?
It
is
the
property
of
God
,
whereby
he
hath
all
fulnesse
of
delight
and
contentment
in
himself
.
What
learn
you
from
the
perfection
of
God
?
That
he
is
to
seek
his
own
glory
,
and
not
the
glory
of
any
in
all
that
he
willeth
,
or
willeth
not
,
doth
,
or
leaveth
undone
.
What
gather
you
thereof
?
They
are
confuted
that
think
God
is
moved
to
will
or
nill
things
in
respect
of
the
creatures
,
as
men
that
seeing
a
miserable
man
are
moved
to
pity
;
whereas
God
of
himself
,
and
in
himself
is
moved
to
save
or
reject
,
(
we
speak
here
of
reprobation
,
not
of
condemnation
)
to
receive
some
,
and
to
cast
away
others
.
What
else
?
That
all
which
he
doth
is
perfect
,
howsoever
he
deals
with
us
.
Wherein
doth
the
perfection
of
Gods
essence
principally
consist
?
In
simplenesse
,
or
singlenesse
,
and
infinitenesse
.
Why
be
these
two
counted
the
principall
properties
of
God
?
Because
they
are
not
onely
incommunicable
themselves
,
(
whereas
those
which
concern
the
life
of
God
have
some
resemblance
in
the
creature
)
but
also
make
all
other
properties
of
God
incommunicable
.
What
is
simplenesse
or
singlenesse
in
God
?
It
is
an
essentiall
property
in
God
,
whereby
every
thing
that
is
in
God
is
God
himself
;
therefore
without
parts
,
mixture
,
or
composition
,
invisible
,
impassible
,
all
essence
,
whence
he
is
not
called
onely
holy
,
but
holinesse
,
not
onely
just
,
but
justice
,
&c.
Exod.
33.
19
,
20
What
gather
you
from
hence
?
First
,
that
God
hath
no
qualities
nor
adjuncts
in
him
as
the
creatures
have
,
but
such
as
are
attributed
unto
him
for
our
capacity
,
when
it
is
his
nature
this
is
such
,
1
John
1.
5.
7.
John
5.
26.
John
14.
6.
Secondly
,
that
Gods
essence
or
substance
cannot
be
augmented
or
diminished
,
that
his
nature
and
will
cannot
be
changed
;
but
he
remaineth
constant
without
shadow
of
change
,
and
will
be
always
such
as
he
hath
been
from
all
eternity
,
Numb
.
23.
19.
James
1.
17.
Psal.
33.
11.
Esa.
46.
10.
By
what
light
of
reason
may
it
be
proved
that
God
is
thus
unchangeable
?
Whatsoever
is
changed
,
must
needs
be
changed
either
to
the
worse
,
or
to
the
better
,
or
in
a
state
equall
to
the
former
:
but
God
cannot
be
changed
from
the
better
to
the
worse
,
for
so
hee
should
become
of
perfect
,
imperfect
;
and
to
exchange
from
the
worse
to
the
better
,
it
is
impossible
also
,
for
then
he
should
have
been
imperfect
before
.
Lastly
,
if
he
should
alter
from
an
equall
condition
to
an
equall
,
so
that
he
should
forgoe
some
good
which
before
he
had
,
and
assume
some
other
which
before
he
had
not
,
both
before
and
after
this
change
he
should
be
imperfect
,
being
destitute
of
some
part
of
that
good
which
appertained
to
him
,
which
to
affirm
is
high
blasphemy
.
Obj.
1.
But
divers
things
are
objected
against
that
immutability
of
Gods
nature
and
will
:
as
first
,
that
in
the
mystery
of
incarnation
,
God
was
made
man
,
which
before
he
was
not
.
That
was
done
not
by
any
conversion
or
change
of
the
divinity
,
but
by
the
assumption
of
the
humanity
.
Obj.
2.
If
God
cannot
change
his
mind
,
why
is
it
said
,
that
he
repented
that
he
made
man
?
The
repentance
attributed
so
often
to
God
in
the
Scriptures
,
signifieth
no
mutation
in
Gods
nature
,
but
in
his
actions
,
mutably
decreed
from
all
eternity
;
and
the
Scripture
in
this
speaketh
after
our
manner
,
that
we
may
better
understand
what
is
the
nature
of
God
against
sin
.
Declare
how
that
is
.
When
we
are
grieved
with
any
thing
,
we
doe
then
repent
us
that
ever
we
did
that
thing
for
which
we
are
grieved
;
and
so
is
God
said
to
repent
him
that
ever
he
made
man
,
with
whom
he
was
angry
,
to
shew
that
he
was
unfainedly
and
highly
displeased
with
the
evill
ways
of
mankind
.
Did
not
God
then
change
his
mind
when
he
drowned
the
world
?
No
;
but
then
he
did
execute
that
which
from
everlasting
he
had
decreed
.
Obj.
3.
It
is
said
,
Exod.
32.
14.
The
Lord
changed
his
mind
from
the
evill
which
he
threatned
to
his
people
.
That
is
still
after
the
manner
of
men
;
for
man
,
because
he
is
but
man
,
cannot
speak
unto
God
but
as
a
man
:
and
therefore
Gods
speaks
again
unto
man
like
a
man
,
because
else
man
should
not
understand
what
God
is
,
nor
what
his
will
is
.
Shew
me
one
example
hereof
in
the
Scripture
.
When
Moses
prayed
for
the
Israelites
he
used
many
reasons
to
perswade
the
Lord
,
(
but
especially
to
confirm
his
own
hope
)
at
the
last
he
said
thus
,
Turn
from
thy
fierce
wrath
,
and
change
thy
mind
from
this
evill
towards
thy
people
;
thus
did
Moses
speak
to
God
,
and
if
he
had
spoken
to
a
mortall
man
he
could
have
said
no
more
nor
no
lesse
,
for
mans
speech
is
according
to
his
capacity
,
and
both
are
limited
,
and
beyond
himself
he
cannot
goe
:
therefore
when
he
shews
what
the
Lord
did
,
he
saith
,
he
changed
his
mind
,
which
was
as
much
as
he
could
conceive
of
God
concerning
that
matter
.
Thus
we
speak
as
well
as
we
can
,
yet
in
a
broken
and
imperfect
manner
to
God
,
as
little
children
speak
to
their
nurses
;
and
Almighty
God
speaks
in
a
broken
and
imperfect
language
to
us
again
,
for
our
weaknesse
and
understandings
sake
,
as
the
nurse
doth
to
the
child
:
for
if
the
nurse
should
speak
so
perfectly
to
the
child
,
as
she
could
to
one
of
greater
capacity
,
the
child
would
not
understand
her
:
so
if
God
should
speak
unto
us
as
he
could
,
and
according
to
his
own
nature
,
we
were
never
able
to
understand
him
,
nor
conceive
his
meaning
.
Obj.
4.
The
promises
and
threatnings
of
God
are
not
always
fulfilled
;
therefore
it
seemeth
that
sometimes
he
changeth
his
mind
.
His
promises
are
made
with
condition
of
faith
and
obedience
,
Deut.
28.
13.
and
his
threatnings
with
an
exception
of
conversion
and
repentance
,
Psal.
7.
12.
What
use
may
we
make
of
this
doctrine
,
of
the
simplenesse
and
unchangeablenesse
of
Gods
nature
?
First
,
it
ministreth
comfort
unto
the
faithfull
for
strength
of
their
weak
faith
,
whilest
they
consider
that
the
mercy
and
clemency
of
God
is
in
all
perfection
,
and
without
change
unto
them
;
for
this
is
the
foundation
of
our
hope
and
comfort
in
this
life
,
that
he
doth
not
now
love
,
and
now
hate
,
but
whom
he
loveth
,
to
the
end
he
loveth
them
,
Joh.
13.
1.
Secondly
,
it
giveth
matter
of
terror
unto
the
wicked
,
whilest
they
consider
his
wrath
and
severity
against
them
to
be
in
most
ful
measure
,
the
one
and
the
other
being
God
himself
.
It
may
also
make
us
fear
to
offend
him
,
because
all
his
threatnings
are
unchangeable
except
we
repent
.
What
is
infinitenesse
?
It
is
an
essentiall
property
of
God
,
whereby
all
things
in
his
essence
are
signified
to
be
without
measure
&
quantity
,
&
consequently
,
that
the
substance
of
God
,
his
power
and
his
wisdome
,
and
whatsoever
is
in
him
,
is
incomprehensible
,
Psal.
139.
1
Kings
8.
27.
John
11.
7
,
8
,
9.
Rom.
11.
33.
Wherein
doth
the
infinitenesse
of
Gods
essence
especially
consist
?
In
immensity
or
exceeding
greatnesse
and
eternity
,
or
everlastingnesse
.
What
is
his
immensity
or
exceeding
greatnesse
?
It
is
an
essentiall
Attribute
or
property
in
God
whereby
he
contains
all
things
,
King
.
8.
27.
Ps.
139.
7.
&
145.
3.
Job
9.
7.
Esa.
66.
1.
&
40.
12.
Jer.
23.
24.
Is
God
every
where
bodily
?
No
,
for
he
hath
no
body
.
Is
God
every
where
in
speculation
only
?
No
,
for
he
worketh
in
every
thing
which
he
beholdeth
.
How
then
is
he
every
where
?
He
is
every
where
essentially
,
for
his
essence
is
not
contained
in
any
place
,
because
he
is
incomprehensible
.
Doth
he
not
remove
himselfe
from
place
to
place
?
He
filleth
heaven
and
earth
and
all
places
,
therefore
he
can
neither
depart
from
any
place
,
nor
be
absent
from
any
place
.
Is
he
not
half
in
one
half
of
the
world
,
&
half
in
the
other
half
of
the
world
?
No
,
but
as
the
whole
soul
is
in
the
whole
body
and
every
part
thereof
,
so
God
is
whole
and
wholly
in
every
part
of
the
world
.
Obj
1.
If
God
be
every
where
essentially
,
then
he
is
in
the
most
filthiest
sink
and
puddle
.
It
is
no
abasing
of
the
glory
of
his
Majesty
to
say
that
he
is
there
,
no
more
then
it
is
to
the
Sun
whose
beams
and
light
are
there
,
or
to
a
Physitian
to
be
amongst
those
that
are
sick
.
All
the
creatures
of
God
in
themselves
are
exceeding
good
,
and
when
he
is
in
the
most
filthiest
sink
in
the
world
,
he
is
not
in
a
more
filthy
then
our selves
,
whether
we
be
sick
or
sound
.
They
are
his
workmanship
,
and
it
is
no
abasement
of
the
workmaster
to
be
amongst
his
works
.
Obj.
2.
If
God
be
every
where
,
why
is
it
said
he
dwelleth
in
the
heavens
?
Psal.
2.
4.
Because
his
glory
and
Majesty
which
is
every
where
alike
,
shineth
most
perspicuously
and
visibly
in
heaven
.
Obj.
3.
It
is
said
,
Numb
.
14.
42.
he
is
not
amongst
the
wicked
.
He
is
not
amongst
them
with
his
grace
and
favour
to
protect
and
defend
them
,
but
otherwise
by
his
power
and
providence
he
is
amongst
them
to
bridle
their
raging
affections
,
to
plague
their
furious
obstinacie
,
and
dispose
of
their
desperate
attempts
to
his
own
glory
,
and
good
of
his
people
.
Obj.
4.
If
God
be
every
where
at
the
same
instant
of
time
,
how
is
he
said
to
be
sometimes
near
,
sometimes
farther
off
▪
Esa.
56.
6.
God
is
said
to
be
near
unto
us
,
when
by
his
word
or
any
other
means
he
offereth
us
grace
and
favour
by
them
;
and
when
he
heareth
and
granteth
our
prayers
,
as
Moses
saith
,
Deut.
4.
7.
What
nation
is
there
so
great
who
have
God
so
nigh
unto
them
,
as
the
Lord
God
is
in
all
things
that
we
call
upon
him
for
?
Obj.
5.
If
God
be
in
hell
,
then
all
goodnesse
is
there
,
for
he
is
all
goodnesse
;
and
so
consequently
there
is
no
want
of
joy
in
the
damned
.
The
damned
in
hell
feel
no
part
of
his
goodnesse
,
that
is
,
of
his
mercy
and
loving
favour
;
but
of
his
power
and
justice
.
So
that
God
is
in
hell
by
his
power
and
in
his
wrath
.
To
what
purpose
and
use
serveth
this
doctrine
of
the
immensity
or
infinite
greatnesse
of
God
?
The
consideration
thereof
should
put
us
in
mind
,
that
nothing
which
is
vile
and
base
should
be
offered
unto
God
in
the
worship
of
him
.
Secondly
,
it
serveth
to
drive
all
grosse
and
idolatrous
conceits
of
God
out
of
our
minds
,
and
to
detect
and
bewray
the
impiety
and
blasphemy
of
those
persons
,
who
either
by
making
of
pictures
(
as
they
thought
)
of
God
,
or
by
maintaining
of
them
,
being
made
;
or
by
suffering
them
to
stand
still
without
defacing
,
(
especially
if
it
be
known
)
have
thereby
denied
God
to
be
incomprehensible
.
For
those
pictures
and
resemblances
of
God
which
ignorant
men
have
forged
in
their
own
brain
doe
tell
us
,
and
say
,
that
God
may
be
comprehended
and
contained
within
a
place
,
yea
,
in
a
small
place
,
or
in
any
place
,
as
a
man
or
other
creature
,
which
is
most
high
blasphemy
against
the
Majesty
of
Almighty
God
.
What
is
his
eternity
?
It
is
an
essentiall
property
of
God
whereby
his
essence
is
exempted
from
all
measure
of
time
,
Tim.
1.
17.
Esa.
41.
4.
&
44.
6.
Psal.
90.
2.
Rev.
1.
8.
11.
In
what
respect
is
God
called
eternall
in
the
Scriptures
?
That
he
hath
been
from
all
eternity
without
beginning
,
is
now
,
and
shall
be
for
all
eternity
without
end
.
That
all
times
are
present
with
him
continually
,
and
so
nothing
former
nor
latter
,
nothing
past
,
nor
to
come
.
That
he
is
the
Author
of
everlastingnesse
unto
others
,
because
he
hath
promised
to
give
his
children
of
his
eternall
goodnesse
,
and
to
have
a
continuall
care
of
them
through
all
eternity
,
and
will
have
a
Kingdome
in
Angels
and
men
whereof
shall
be
no
end
.
Is
it
necessary
that
we
should
know
this
?
Yea
,
that
we
may
here
stay
our selves
with
the
certain
hope
of
eternall
life
grounded
upon
his
eternity
.
How
may
that
hope
be
grounded
upon
his
eternity
?
Very
well
;
for
God
being
eternall
,
he
can
for
ever
preserve
us
,
and
seeing
he
hath
promised
,
he
will
for
ever
preserve
us
,
Ps.
48.
14.
&
103.
17.
Hereby
likewise
are
we
strengthned
not
only
in
the
immortality
of
our
soule
,
but
also
in
the
immortality
of
our
bodies
after
the
resurrection
,
considering
that
by
his
everlastingnesse
he
giveth
continuall
beeing
to
such
of
his
creatures
,
as
he
is
pleased
to
give
a
perpetuall
continuance
unto
.
Why
else
is
God
said
to
be
eternall
?
That
so
he
might
be
discerned
from
all
other
things
created
;
for
nothing
is
like
unto
God
,
as
the
Scriptures
testifie
:
Esa.
40.
18.
Psalm
.
113.
45.
How
is
God
said
to
be
alone
everlasting
,
seeing
Angels
and
soules
of
men
shall
be
also
everlasting
?
In
regard
of
the
time
to
come
they
are
everlasting
,
but
not
in
regard
of
the
time
past
;
for
though
they
shall
continue
alwayes
,
yet
they
had
their
beginning
,
which
cannot
be
said
of
God
;
who
therefore
is
called
Alpha
and
Omega
,
Rev.
1.
8.
Their
continuance
is
such
as
it
is
not
absolute
and
by
it selfe
,
but
proceeding
from
the
power
of
God
who
is
able
if
so
he
pleased
to
give
unto
them
an
end
as
well
as
a
beginning
,
in
which
respect
God
is
said
onely
to
have
immortality
,
1
Tim.
6.
16.
Is
it
necessary
we
hold
God
to
be
eternall
,
that
so
he
may
be
discerned
from
all
things
created
?
Yea
,
we
hold
it
in
that
respect
for
two
causes
.
First
,
because
certain
hereticks
have
thought
either
all
the
creatures
,
or
some
of
the
creatures
at
least
,
to
be
derived
from
the
very
nature
and
essence
of
God
by
propagation
,
as
children
from
their
mothers
womb
.
Secondly
,
that
all
idolatrous
cogitations
of
God
may
be
excluded
out
of
our
minds
.
What
is
the
life
of
God
?
It
is
an
essentiall
property
of
God
,
whereby
the
divine
nature
is
in
perpetuall
action
,
living
and
moving
in
it selfe
;
hereof
is
that
speech
in
the
Scripture
so
often
used
,
The
Lord
liveth
:
hereof
likewise
is
that
form
of
asseveration
or
oath
used
so
often
both
by
God
,
Num.
14.
21.
Rom.
14.
11.
and
by
man
,
1
Sam.
19.
6.
Jer.
4.
2.
As
the
Lord
liveth
;
and
hereof
it
is
,
that
the
Lord
so
ordinarily
in
the
Scriptures
hath
the
name
of
the
living
God
,
Psal.
42.
2.
Jer.
10.
10.
Heb.
3.
12.
&
10.
31.
Why
is
God
called
a
living
God
?
For
four
causes
;
first
,
because
he
only
hath
life
in
himselfe
and
of
himselfe
,
and
all
other
creatures
have
life
from
him
;
Psalm
.
35.
10.
&
36.
9.
1
Tim.
6.
16.
John
5.
26.
Because
he
is
the
onely
giver
of
life
unto
man
,
Genes.
2.
7.
Acts
17.
28.
Because
he
is
the
God
especially
(
not
of
the
dead
,
but
)
of
the
living
;
Mat.
22.
32.
for
all
live
unto
him
.
To
distinguish
him
thereby
from
all
the
false
Gods
of
the
heathen
,
which
have
no
life
in
them
.
Psal.
115.
5
,
6.
What
may
be
known
as
touching
the
life
of
God
?
As
all
life
is
active
in
it self
,
so
the
chief
life
(
such
as
is
in
the
highest
degree
to
be
attributed
unto
God
)
is
operative
in
three
faculties
and
operations
;
viz.
in
understanding
,
in
power
,
and
will
.
What
then
be
the
attributes
whereby
this
life
of
God
is
signified
?
His
all-sufficiencie
,
and
his
holy
will
;
the
former
whereof
comprehendeth
his
omniscience
or
all-knowing
wisdom
,
and
his
omnipotence
or
almighty
power
.
What
is
the
knowledge
or
wisdome
of
God
?
It
is
an
essentiall
property
of
God
whereby
hee
doth
distinctly
and
perfectly
know
himselfe
,
and
of
and
by
himselfe
all
other
things
that
are
,
were
,
or
shall
be
,
or
can
be
;
understanding
all
things
aright
,
together
with
the
reason
of
them
:
Mat.
11.
27.
Heb.
4.
13.
Job
12.
13.
Psal.
139.
11.
John
21.
17.
1
Tim.
6.
16.
How
many
things
doe
you
conceive
of
God
by
his
attributes
?
Four
things
.
1.
That
he
knoweth
all
things
.
2.
That
he
can
be
deceived
in
nothing
.
3.
That
he
most
wisely
hath
disposed
and
ordered
all
things
,
insomuch
that
he
cannot
justly
be
reproved
in
any
of
them
.
4.
That
he
keepeth
not
his
wisdom
to
himselfe
,
but
bestoweth
it
upon
his
creatures
,
so
that
whatsoever
wisdom
they
have
,
they
have
it
from
God
.
After
what
sort
doth
God
understand
and
things
?
Not
by
certain
notions
abstracted
from
the
things
themselves
,
but
by
his
own
essence
;
nor
successively
(
remembring
one
thing
after
another
)
or
by
discourse
of
reason
,
but
by
one
and
the
same
eternall
and
immutable
act
of
understanding
,
he
conceives
at
once
all
things
,
whether
they
have
been
or
not
.
How
great
is
this
wisdom
of
God
?
It
is
infinite
even
as
God
is
infinite
Psal.
147.
5.
Esa.
40.
28.
What
be
the
branches
thereof
when
it
is
referred
to
Gods
actions
?
Fore-knowledge
and
counsell
,
What
is
the
fore-knowledge
of
God
?
That
by
which
he
most
assuredly
foreseeth
all
things
that
are
to
come
,
Acts
2.
23.
1
Pet.
1
,
2.
Though
this
be
not
properly
spoken
of
God
,
but
by
reason
of
men
to
whom
things
are
past
,
or
to
come
.
Is
this
fore-knowledge
of
God
the
cause
why
things
are
done
?
No
,
but
his
will
.
What
is
the
Counsell
of
God
?
That
by
which
he
doth
most
rightly
perceive
the
best
reason
of
all
things
that
are
or
can
be
,
Job
12.
12
,
13.
Prov.
8.
14.
Eph.
1.
9.
For
the
clearer
knowledge
of
this
wisdom
of
God
,
what
is
there
further
to
be
considered
?
For
the
better
understanding
of
this
attribute
,
Heb.
4.
13.
Psalm
.
94.
11.
Secondly
,
it
is
speciall
,
whereby
he
doth
not
only
know
his
elect
children
as
he
knoweth
all
things
else
,
but
also
he
doth
acknowledge
them
for
his
own
,
and
doth
discern
them
from
others
,
and
love
them
before
others
;
2
Tim.
Of
which
doe
the
Scriptures
properly
speak
,
when
they
attribute
wisdome
to
God
?
They
speak
then
of
his
absolute
knowledge
,
whereby
he
doth
not
only
know
alwayes
,
and
most
perfectly
himselfe
and
the
whole
order
of
his
mind
,
but
also
understandeth
and
knoweth
all
his
works
,
and
the
works
of
all
his
creatures
,
past
,
present
,
and
to
come
;
with
all
the
causes
and
circumstances
of
all
.
How
doe
the
Scriptures
speak
of
this
absolute
knowledge
?
The
Scriptures
speak
of
it
two
wayes
,
either
of
the
knowledge
it self
,
or
else
of
the
things
known
,
and
so
they
shew
first
,
what
and
what
manner
of
thing
it
is
,
and
secondly
,
what
things
are
known
of
God
.
Now
tell
me
what
knowledge
is
in
God
,
and
what
wisdom
doth
best
agree
to
his
divine
nature
.
The
best
way
to
find
out
that
,
is
first
to
consider
what
wisdom
and
knowledge
doth
not
agree
with
his
nature
and
essence
:
for
his
knowledge
and
wisdom
are
infinitely
greater
than
any
we
can
affirm
to
be
in
God
.
How
shall
we
find
what
knowledge
is
not
agreeing
with
his
divine
nature
?
This
is
the
best
way
;
we
must
consider
and
set
before
us
all
the
kinds
of
knowledge
,
and
all
the
wayes
and
means
whereby
any
knowledge
is
to
be
attained
unto
amongst
men
and
Angels
,
then
shall
we
see
that
the
wisdome
and
knowledge
of
God
are
farre
more
excellent
every
way
,
then
the
most
excellent
that
can
be
found
or
thought
upon
amongst
men
and
Angels
.
Declare
then
by
what
wayes
and
means
we
know
a
thing
.
By
two
wayes
or
means
we
doe
know
all
that
we
doe
know
;
one
way
is
by
our
senses
,
viz.
by
hearing
,
seeing
,
feeling
,
smelling
and
tasting
;
another
way
is
by
our
understanding
.
Whether
doth
God
know
any
thing
by
senses
or
no
?
He
cannot
,
because
he
is
not
as
man
,
but
is
a
Spirit
,
and
bodilesse
;
and
therefore
hath
no
senses
.
Why
then
doe
the
Scriptures
speak
of
the
eyes
,
eares
,
&c.
of
God
?
Although
the
Scriptures
doe
attribute
eyes
to
God
whereby
he
beholdeth
all
things
,
and
eares
whereby
he
heareth
all
things
,
&c.
yet
indeed
he
hath
none
of
all
these
,
but
these
be
figurative
speeches
used
for
our
capacity
and
understanding
,
signifying
that
nothing
is
hidden
from
the
Lord
.
Whether
then
doth
God
know
things
by
understanding
,
or
no
?
Yea
,
but
not
as
we
doe
.
Why
,
what
manner
of
knowledge
is
that
which
we
have
by
our
understanding
?
It
is
either
an
opinion
,
or
a
beleefe
,
or
a
skill
and
learning
.
What
is
an
opinion
?
An
opinion
is
no
certain
and
evident
knowledge
of
a
thing
,
but
is
still
doubtfull
what
to
affirm
or
deny
;
and
therefore
such
a
knowledge
is
not
in
God
,
for
he
knoweth
certainly
.
What
manner
of
thing
is
beleefe
or
faith
?
It
is
a
certain
,
but
not
an
evident
knowledge
;
for
look
what
we
beleeve
onely
,
that
we
doe
not
see
nor
know
by
the
light
of
naturall
understanding
,
therefore
it
is
no
evident
knowledge
;
but
it
is
a
certain
and
true
knowledge
,
because
he
is
most
true
which
revealed
it
unto
us
;
for
faith
or
beleefe
is
a
most
certain
knowledge
grounded
upon
the
report
of
another
.
Whether
doth
this
kind
of
knowing
things
agree
with
the
nature
of
God
or
no
?
No
,
for
God
knoweth
all
things
in
himselfe
and
of
himselfe
;
but
not
by
the
report
of
another
.
What
say
you
to
skill
and
learning
,
that
is
both
a
certain
and
evident
knowledge
of
things
;
doth
not
that
agree
with
the
nature
of
God
?
Such
knowledge
doth
not
agree
with
his
nature
.
Why
so
?
Because
it
cometh
by
knowledge
that
went
before
,
and
it
is
gotten
by
reasoning
and
debating
of
things
,
by
defining
and
dividing
,
and
by
searching
out
the
causes
of
things
;
but
in
God
is
neither
before
,
nor
after
;
first
,
nor
last
;
and
God
hath
no
knowledge
after
such
a
sort
.
Again
,
our
knowledge
which
way
soever
it
be
considered
,
whether
it
be
a
habit
in
us
,
or
an
action
in
us
,
is
imperfect
;
for
we
know
not
all
things
,
and
those
things
which
we
doe
know
we
know
not
all
at
once
,
but
one
thing
after
another
,
and
yet
still
but
in
part
.
Declare
then
in
a
word
,
how
God
doth
know
all
things
.
God
doth
most
perfectly
know
and
understand
all
things
at
one
instant
;
without
any
conceipt
of
mind
,
altering
this
way
or
that
way
.
All
our
knowledge
is
a
thing
distinguished
from
our
mind
and
understanding
;
is
it
so
in
God
?
No
,
for
the
knowledge
or
wisdom
of
God
is
a
most
simple
and
perfect
essence
,
yea
,
it
is
his
very
essence
and
substance
,
and
God
is
all
knowledge
,
all
wisdom
,
and
all
understanding
,
infinitely
more
then
all
men
and
Angels
can
conceive
.
Doth
God
know
and
understand
every
thing
particularly
?
Yea
,
he
knoweth
the
natures
and
properties
of
every
particular
thing
.
How
prove
you
that
?
By
the
Scripture
,
and
by
reason
,
for
the
Scripture
saith
,
that
God
saw
every
thing
that
he
made
that
it
was
good
;
this
is
not
spoken
generally
of
all
,
but
especially
of
every
one
creature
.
Again
,
reason
makes
it
manifest
by
three
examples
in
the
Scriptures
,
Gen.
1.
First
,
Adam
gave
to
every
living
thing
a
proper
name
,
Gen.
2.
20.
according
to
its
proper
nature
;
whereby
it
appeareth
that
Adam
had
a
distinct
and
particular
knowledge
of
every
thing
:
how
much
more
then
had
God
this
especiall
knowledge
of
every
particular
thing
,
who
gave
to
Adam
whatsoever
wisdom
and
knowledge
he
had
?
Secondly
,
Thirdly
,
Whether
doth
God
know
all
the
motions
of
our
wills
and
our
thoughts
?
Yea
,
God
doth
certainly
know
the
motions
of
the
will
,
and
the
thoughts
of
the
heart
in
all
men
,
and
the
issue
of
them
all
,
which
is
manifest
by
these
places
of
Scripture
following
;
Gen.
6.
5.
Psa.
94.
11.
Pro.
21.
1.
Jer.
17.
9
,
10.
Hereof
it
is
that
we
cite
him
to
be
the
witnesse
of
our
hearts
when
we
swear
by
him
.
Whether
hath
God
the
knowledge
of
all
evils
or
no
?
God
knoweth
all
evils
and
sins
which
lie
lurking
in
all
mens
hearts
,
and
this
is
manifest
by
these
places
of
Scripture
following
,
Gen.
6.
5.
Psal.
69.
6.
Job
11.
11.
Psal.
90.
8
,
9.
What
if
he
did
not
know
all
these
evils
?
It
is
impossible
but
he
must
know
them
for
two
causes
:
First
,
if
he
did
not
,
his
knowledge
would
be
imperfect
.
Secondly
,
if
he
did
not
know
them
,
he
could
not
be
a
just
Judge
,
neither
could
he
reward
every
one
according
to
his
works
and
thoughts
,
which
to
affirm
were
ungodly
and
blasphemous
.
Obj.
That
which
is
nothing
cannot
be
known
,
but
sinne
and
evill
is
nothing
,
(
for
it
is
nothing
else
but
a
taking
away
,
or
failing
of
good
,
and
it
is
a
meer
corruption
)
and
therefore
sin
and
evill
cannot
be
known
of
God
.
We
know
what
is
evill
,
and
we
know
evill
things
,
and
we
doe
discern
them
from
good
things
,
but
we
know
evill
onely
by
his
contrary
,
that
is
good
;
as
we
know
nothing
by
something
,
darknesse
by
light
,
death
by
life
,
sicknesse
by
health
,
vice
by
vertue
;
thus
by
the
knowledge
of
good
evill
is
known
unto
us
,
and
therefore
seeing
as
God
(
who
is
the
chiefe
good
)
he
doth
by
himself
know
all
good
things
,
he
must
of
necessity
also
know
and
understand
all
the
evill
that
is
in
all
good
things
.
Whether
may
God
know
those
things
which
are
not
?
God
knoweth
the
things
which
are
not
,
and
he
doth
also
truly
know
the
things
which
shall
never
come
to
passe
.
What
reason
can
you
yeeld
for
this
?
The
reason
is
,
because
he
knoweth
all
things
by
his
essence
,
therefore
he
knoweth
all
things
which
are
subject
to
his
divine
essence
and
power
,
and
therefore
also
are
possible
,
but
shall
never
come
to
passe
.
But
doth
he
know
them
eternally
,
or
in
time
?
He
knoweth
them
all
eternally
;
that
is
,
for
ever
and
ever
,
he
knew
,
&
doth
know
them
,
as
the
Scripture
doth
testifie
,
Eph.
1.
4.
2
Tim.
2.
19.
Can
you
make
this
manifest
by
any
earthly
comparison
?
Yea
;
a
builder
by
vertue
of
his
art
doth
conceive
in
his
mind
the
form
of
a
house
,
which
house
he
will
never
build
;
how
much
more
can
God
doe
the
same
,
for
God
can
make
more
worlds
,
and
he
knoweth
that
he
can
,
and
yet
he
doth
it
not
.
Again
,
although
there
were
never
an
Eagle
in
the
City
,
yet
we
can
conceive
in
our
minds
what
an
Eagle
is
:
much
more
doth
God
know
all
things
which
are
not
in
act
,
and
which
never
shall
be
.
Obj.
This
is
something
which
you
say
,
but
your
last
similitude
of
the
Eagle
doth
not
hold
;
for
therefore
we
keep
the
knowledge
of
an
Eagle
in
our
minds
,
though
all
be
gone
,
because
the
similitude
of
the
Eagle
which
was
sometimes
in
the
City
doth
stil
remain
in
our
minds
and
understandings
:
But
what
similitude
can
there
be
in
the
mind
of
God
,
of
those
things
which
are
not
,
which
never
were
,
and
which
never
shall
be
?
Yes
;
the
very
essence
and
similitude
of
God
is
a
similitude
of
all
those
things
that
may
be
if
he
will
,
which
he
must
needs
know
,
for
he
doth
most
perfectly
know
himself
.
And
thus
if
we
consider
his
power
or
almighty
essence
,
all
things
should
be
done
which
he
can
doe
and
doth
know
.
Then
whether
is
his
knowledge
&
power
the
cause
of
all
things
,
which
are
,
which
have
been
,
and
which
shall
be
?
The
onely
fore-knowledge
of
God
alone
which
the
Grecians
call
Theoreticascientia
,
that
is
,
a
knowledge
beholding
all
things
,
is
not
the
cause
of
things
,
but
his
fore-knowledge
with
his
will
which
the
Grecians
call
Practicascientia
,
that
is
,
a
working
knowledge
,
that
is
the
cause
of
things
.
Whether
may
the
knowledge
or
wisdome
of
God
faile
or
be
deceived
at
any
time
,
or
no
?
The
knowledge
of
God
is
most
certain
,
and
cannot
any
way
be
deceived
,
for
all
things
are
known
of
God
as
they
are
;
and
all
things
are
,
as
they
are
known
of
God
,
and
therefore
his
knowledge
cannot
any
way
be
deceived
,
Heb.
4.
13.
Obj.
But
things
doe
often
change
and
alter
,
and
therefore
they
are
not
always
as
they
are
known
?
Although
things
be
changed
and
altered
,
yet
God
doth
know
thereof
;
and
although
they
change
and
alter
,
yet
his
knowledge
doth
never
alter
,
nor
change
,
neither
is
it
uncertain
.
Whether
may
the
knowledge
which
God
hath
,
be
encreased
,
diminished
,
or
altered
?
No
,
it
cannot
,
it
is
always
the
same
,
firm
and
constant
,
and
can
by
no
means
be
encreased
,
diminished
,
nor
altered
;
for
he
neither
forgetteth
any
thing
,
nor
is
ignorant
of
any
thing
,
neither
is
any
thing
new
unto
him
,
for
the
Scripture
saith
,
all
things
are
always
manifest
in
his
sight
;
S.
James
saith
(
1.
17.
)
with
God
is
no
change
nor
shadow
of
change
,
therefore
his
knowledge
is
always
one
and
the
same
.
Solomon
saith
,
Many
devices
are
in
a
mans
heart
,
but
the
Lords
counsell
shall
stand
,
Prov.
19.
21.
But
if
his
knowledge
be
always
one
and
the
same
,
why
doth
the
Scripture
say
that
the
Lord
will
forget
our
sins
,
and
blot
them
out
of
his
remembrance
,
and
remember
them
no
more
.
These
and
such
like
phrases
of
speech
are
not
to
be
understood
of
the
simple
knowledge
of
God
,
as
though
he
should
know
them
no
more
,
but
of
his
judiciall
knowledge
unto
punishment
;
for
although
hee
doth
know
and
remember
our
sinnes
always
most
perfectly
,
yet
he
will
not
know
them
nor
remember
them
to
bring
them
into
Judgement
,
and
so
to
punish
us
for
them
when
we
doe
truly
repent
;
that
is
,
they
shall
be
no
more
judged
or
punished
,
or
laid
to
our
charge
if
we
be
in
Christ
,
then
if
he
had
quite
and
clean
forgotten
them
,
and
never
did
remember
them
;
and
these
speeches
serve
to
arm
us
against
the
despair
and
doubting
of
our
salvation
being
truly
in
Christ
.
Where
is
the
wisedome
of
God
specially
of
us
to
be
considered
?
The
wisdome
of
God
shineth
unto
us
most
cleerly
in
his
works
of
Creation
and
preservation
in
the
world
;
and
not
onely
in
his
works
,
but
also
in
his
Gospel
,
whereby
he
calleth
and
gathereth
his
Church
out
of
the
world
to
be
saved
by
his
Son
our
Mediator
Jesus
Christ
,
Eccl.
3.
11.
Psal.
104.
24.
1
Cor.
1.
21.
Was
this
saving
wisdome
of
God
known
to
the
Philosophers
and
naturall
wise
men
in
the
world
?
No
,
it
was
not
,
but
only
to
the
elect
children
of
God
.
Is
the
wisdome
of
God
to
be
perfectly
conceived
of
us
?
Matth.
11.
25.
No
;
neither
is
it
communicated
to
any
creature
,
neither
can
be
,
for
it
is
unconceiveable
,
as
the
very
essence
of
God
himself
is
unconceivable
and
unspeakable
as
it
is
,
and
his
wisdome
as
we
have
heard
before
,
is
his
very
essence
,
that
is
,
his
very
Godhead
or
God
himself
,
and
that
it
is
unconceivable
the
Scriptures
doe
testifie
,
Psal.
147.
5.
●om
.
11.
33.
What
use
may
we
make
of
this
doctrine
?
First
,
by
this
doctrine
of
Gods
unspeakable
knowledge
and
wisdome
,
the
true
God
is
discerned
from
all
false
gods
,
and
from
all
things
made
;
for
that
is
no
God
which
hath
not
this
divine
knowledge
and
wisdome
which
the
Scripture
●oe
attribute
to
God
.
Secondly
,
seeing
our
God
is
such
a
God
as
knoweth
all
things
that
are
done
,
said
,
or
thought
,
and
seeth
into
the
most
hidden
corners
and
thoughts
of
our
hearts
,
we
must
study
and
learn
thereby
to
drive
all
hypocrisie
and
dissembling
from
us
,
and
to
open
our
hearts
to
God
of
our
own
accord
,
and
to
beseech
him
in
his
own
Sons
name
to
cleanse
us
from
our
secret
faults
.
Thirdly
,
it
must
make
us
to
walk
always
before
the
Lord
according
to
his
will
revealed
in
his
Word
,
with
great
fear
and
reverence
,
as
men
always
in
his
sight
and
knowledge
.
Fourthly
,
it
serveth
to
confirm
our
faith
and
trust
in
the
providence
of
God
,
for
although
we
know
not
what
to
doe
,
nor
how
to
doe
,
nor
what
shift
to
make
in
dangers
and
necessities
;
yet
God
doth
,
and
he
hath
knowledge
enough
for
us
,
though
we
be
ignorant
,
and
his
wisdome
shall
succour
our
foolishnesse
if
we
doe
truly
and
faithfully
serve
him
,
Psa.
103.
13
,
14.
Fiftly
,
this
should
be
our
consolation
against
the
fear
of
hell
and
despair
,
and
should
uphold
in
us
the
certainty
of
our
salvation
,
because
this
knowledge
and
wisdome
of
God
,
joyned
with
his
will
to
save
us
,
is
firm
and
constant
,
and
he
knowing
all
his
elect
will
not
lose
one
of
them
that
are
in
Christ
his
Son
,
Joh.
17.
12.
2
Tim.
2.
19.
Joh.
10.
27
,
28
,
29.
What
is
the
omnipotency
or
almighty
power
of
God
?
It
is
an
essentiall
property
in
God
,
whereby
he
is
able
to
effect
all
things
,
being
of
power
sufficient
to
doe
whatsoever
he
willeth
or
can
will
,
Gen.
35.
11.
Deut.
10.
17.
Nehem.
1.
5.
Job
8.
3.
&
9.
4.
&
11.
7.
&
42.
1
,
2.
Psal.
115.
3.
Deut.
4.
35.
Mat.
19.
26.
Luk.
1.
37.
Are
there
any
things
which
God
cannot
will
,
or
doe
?
Yea
,
three
kind
of
things
.
Such
things
as
are
contrary
to
his
nature
,
as
to
destroy
himself
,
and
not
to
beget
his
Son
from
eternity
.
Those
things
whose
actions
argue
impotency
,
and
are
a
signe
of
weaknesse
,
as
to
lie
,
Tit.
1.
2.
to
deny
himself
,
2
Tim.
2.
13.
to
allow
wickednesse
,
Hab.
1.
13.
to
be
forgerfull
,
to
doe
the
works
of
a
increated
nature
,
&c.
for
the
disability
of
such
things
confirmeth
,
not
weakneth
Gods
Omnipotency
.
Such
things
as
imply
contradiction
,
for
God
cannot
make
a
truth
false
,
or
that
which
is
,
when
it
is
,
not
to
be
;
or
a
man
to
be
a
man
and
a
stone
at
one
and
the
same
time
;
or
Christs
body
to
be
a
true
body
,
and
yet
to
be
in
all
places
or
divers
places
at
once
,
and
to
be
without
circumscription
and
occupying
of
a
place
,
which
is
the
essentiall
property
of
a
body
;
for
one
of
these
being
true
,
the
other
must
be
false
,
and
God
who
is
the
truth
it selfe
cannot
work
that
which
is
false
and
untrue
;
So
that
Gods
omnipotency
must
always
teach
us
that
he
is
glorious
,
and
true
,
and
perfect
,
and
not
the
contrary
.
In
what
respects
then
is
God
said
to
be
almighty
?
Because
he
is
able
to
perform
whatsoever
he
will
,
or
is
not
contrary
to
his
nature
,
Psal.
135.
6.
Esa.
40.
28.
He
can
doe
all
things
without
any
labour
,
and
most
easily
,
Psa.
33.
9.
&
148.
5.
&
143.
5.
He
can
doe
them
either
with
means
,
or
without
means
,
or
contrary
to
means
,
as
pleaseth
him
.
There
is
no
power
which
can
resist
him
.
All
power
is
so
in
God
onely
,
that
no
creature
is
able
to
doe
any
thing
but
as
he
doth
continually
receive
power
from
God
to
doe
it
,
Acts
17.
28.
Esa.
40.
29.
so
that
there
is
no
power
but
is
from
God
.
What
mean
you
when
you
say
,
all
power
is
in
God
?
It
should
seeme
by
that
speech
that
there
are
more
powers
in
God
then
one
?
That
we
may
rightly
understand
what
power
is
in
God
,
it
were
very
requisite
that
we
did
first
consider
how
many
ways
this
word
Power
is
taken
in
the
Scriptures
.
Declare
then
how
or
in
what
sense
it
is
taken
in
the
Scriptures
.
In
the
Scripture
this
word
Power
is
taken
two
ways
,
or
in
two
senses
,
sometimes
for
authority
which
is
grounded
upon
law
,
by
which
authority
one
may
doe
this
or
that
if
he
be
able
to
doe
it
;
sometimes
it
is
taken
for
might
and
strength
,
or
ability
to
doe
a
thing
if
one
hath
authority
to
doe
it
:
and
these
are
distinguished
by
two
words
amongst
the
Grecians
and
the
Latins
.
For
when
the
Grecians
speak
of
power
that
signifieth
authority
and
right
,
Mat.
28.
18.
then
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
they
take
power
for
strength
,
then
it
is
termed
by
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
amongst
the
Latines
being
taken
the
first
way
,
it
is
called
potestas
,
being
taken
the
second
way
,
that
is
,
for
might
or
strength
,
it
is
called
potentia
,
and
in
English
we
call
them
both
power
.
It
seemeth
by
your
speech
that
they
are
not
onely
distinguished
,
but
that
they
may
also
be
separated
the
one
from
the
other
.
It
is
true
,
for
so
they
are
;
as
for
example
,
a
King
may
have
great
force
and
strength
,
and
by
his
great
power
he
may
be
able
to
overthrow
and
destroy
a
whole
Country
or
Kingdome
over
which
he
hath
no
authority
.
Again
,
some
King
hath
power
,
that
is
,
authority
over
his
rebels
,
and
yet
hath
not
power
,
that
is
,
strength
enough
to
subdue
them
;
so
some
perhaps
have
might
and
strength
enough
to
govern
and
rule
another
mans
wife
,
another
mans
children
,
or
another
mans
servant
,
over
which
he
hath
no
power
,
that
is
,
authority
.
And
again
,
fathers
have
authority
over
their
own
children
;
all
husbands
over
their
own
wives
;
and
all
masters
over
their
own
servants
;
and
yet
all
have
not
power
,
that
is
,
strength
and
ability
to
rule
them
.
I
perceive
by
this
which
you
have
said
,
that
in
creatures
these
two
may
be
separated
one
from
the
other
,
and
many
times
are
,
but
what
are
they
in
God
?
In
God
they
are
not
divided
,
but
distinguished
;
for
he
hath
all
power
,
that
is
,
all
authority
over
all
things
;
and
he
hath
all
power
,
that
is
,
all
strength
,
force
,
might
,
and
ability
to
doe
all
things
with
all
things
at
his
good
pleasure
;
and
this
power
is
not
given
him
,
but
he
hath
it
in
himself
,
and
of
himself
,
most
perfectly
,
absolutely
,
and
eternally
.
But
of
what
power
doe
we
speak
when
we
say
that
God
is
almighty
?
whether
doe
you
mean
his
right
and
authority
,
or
his
strength
and
ability
,
or
both
?
Both
are
in
God
essentially
,
but
when
the
Scripture
speaketh
of
Gods
omnipotency
it
meaneth
(
and
so
doe
we
)
his
strength
and
ability
,
whereby
he
is
able
to
doe
whatsoever
he
will
,
not
excluding
his
right
.
If
all
power
or
might
be
in
God
,
tell
me
how
manifold
is
this
power
which
is
attributed
to
God
in
the
Scriptures
.
To
speak
simply
,
the
power
of
God
is
but
onely
one
,
and
a
most
simple
and
single
thing
,
which
is
his
essence
and
substance
,
yet
for
divers
respects
it
is
said
to
be
manifold
;
and
it
may
be
considered
two
wayes
.
As
it
worketh
always
,
and
can
work
in
God
himself
;
for
God
in
himself
doth
always
understand
,
will
,
love
,
&c.
As
it
worketh
out
of
God
himself
in
the
creatures
,
as
when
he
created
all
things
,
and
doth
now
work
in
governing
all
things
,
and
can
work
,
if
it
please
him
,
infinite
things
;
and
of
this
working
of
Gods
power
,
do
the
Scriptures
properly
speak
when
they
call
God
almighty
.
How
many
ways
may
Gods
power
be
considered
,
as
it
worketh
in
himselfe
?
Two
ways
:
First
,
as
it
is
common
to
all
the
three
Persons
in
the
Trinity
,
that
is
,
a
power
whereby
God
the
Father
,
the
Son
,
and
the
holy
Ghost
doth
understand
himself
,
love
himself
,
and
work
in
himself
;
and
these
actions
doe
not
differ
from
the
essence
of
God
,
for
that
in
God
there
is
nothing
which
is
not
his
substance
.
Secondly
,
the
other
working
in
God
himself
,
is
that
by
which
the
Father
doth
beget
eternally
a
Son
of
his
own
nature
and
substance
equall
to
himself
:
and
this
power
of
begetting
the
Son
of
God
is
proper
onely
to
the
Father
,
and
not
to
the
Son
and
holy
Ghost
.
How
many
ways
do
you
consider
the
power
of
God
working
out
of
himselfe
?
That
power
which
hath
relation
or
respect
to
things
created
is
twofold
;
Where
doth
the
Scripture
speak
of
the
absolute
power
of
God
,
by
which
he
can
doe
more
then
he
doth
if
he
would
?
Yea
,
of
such
a
power
speaketh
our
Saviour
Christ
,
I
could
pray
to
my
Father
,
and
he
could
give
me
more
then
twelve
Legions
of
Angels
:
but
he
would
not
ask
it
,
and
his
Father
would
not
give
it
:
see
Mat.
26.
53.
Phil.
3.
21.
How
doth
the
Scripture
speak
of
Gods
actuall
power
?
Of
this
power
the
Prophets
and
Apostles
make
mention
,
How
great
is
this
working
,
or
mighty
power
of
God
?
It
must
needs
be
high
and
very
great
,
Declare
how
it
is
infinite
.
It
is
infinite
two
ways
,
or
in
two
respects
:
First
,
in
it self
,
and
of
it self
it
is
infinite
.
Secondly
,
as
it
is
extended
to
the
creatures
,
which
may
be
called
the
object
of
Gods
power
,
it
is
also
infinite
.
Why
doe
you
say
it
is
infinite
in
it self
or
of
the
own
nature
?
Because
the
power
of
God
is
nothing
else
but
his
divine
essence
,
and
the
essence
of
God
is
of
his
own
nature
,
by
it self
,
and
of
it self
infinite
.
Shew
how
Gods
power
is
infinite
as
it
is
extended
to
the
creatures
.
Because
the
power
of
God
doth
extend
it self
to
infinite
things
,
therefore
we
say
that
it
infinite
.
Declare
how
that
is
.
I
mean
the
things
which
God
can
perform
or
bring
to
passe
by
his
power
are
infinite
,
and
therefore
his
power
is
infinite
;
for
God
never
made
so
many
,
nor
so
great
things
,
but
he
could
have
made
more
,
and
greater
if
he
would
:
as
for
example
,
he
adorned
the
Firmament
with
an
innumerable
company
of
Stars
,
and
yet
he
could
have
decked
it
with
more
;
and
to
speak
in
a
word
,
God
can
always
perform
infinite
things
more
then
he
doth
,
if
he
will
,
and
therefore
both
in
it self
,
and
out
of
it self
,
it
is
infinite
.
Whether
can
this
Omnipotency
of
God
be
communicated
to
any
creature
?
No
,
it
cannot
;
for
to
be
truly
and
essentially
omnipotent
,
is
proper
to
God
onely
,
and
omnipotency
is
Gods
essence
,
and
therefore
whosoever
is
God
is
omnipotent
,
and
whosoever
is
omnipotent
must
needs
be
God
,
whose
power
is
a
chief
power
and
infinite
;
and
the
power
of
any
creature
is
not
infinite
,
but
finite
,
and
so
consequently
no
creature
can
be
omnipotent
,
except
we
would
say
that
a
creature
or
a
thing
created
can
be
both
a
creature
and
a
God
,
or
a
Creator
too
;
which
is
both
absurd
and
blasphemous
.
If
God
can
doe
all
things
,
whether
can
hee
sinne
or
no
;
as
to
lye
and
to
be
unfaithfull
in
his
promises
,
&c.
God
cannot
sin
,
and
yet
for
all
that
he
is
still
omnipotent
,
for
to
sin
is
no
part
or
point
of
omnipotency
,
but
of
impotencie
:
to
sin
is
nothing
else
but
to
leave
the
right
and
perfect
way
,
or
to
fall
from
a
right
and
perfect
action
,
which
sheweth
want
of
power
to
uphold
himselfe
that
doth
so
;
which
power
is
not
wanting
in
God
,
for
he
is
omnipotent
;
and
being
omnipotent
,
he
cannot
goe
from
strength
to
weaknesse
,
and
from
perfection
to
imperfection
,
&c.
and
therefore
he
cannot
sinne
.
By
what
Scripture
can
you
prove
this
that
you
say
?
The
Apostle
Paul
is
of
that
mind
that
God
cannot
doe
all
things
:
his
words
be
these
,
(
2
Tim.
2.
13.
)
If
we
beleeve
not
,
yet
abideth
he
faithfull
,
he
cannot
deny
himselfe
;
he
doth
not
say
he
will
not
deny
himselfe
,
but
he
cannot
deny
himselfe
;
and
his
reason
is
,
because
(
as
he
saith
himselfe
)
God
is
faithfull
not
onely
in
his
will
,
but
also
by
his
nature
;
and
therefore
sith
God
is
faithfull
,
by
nature
he
cannot
but
stand
to
his
promises
which
he
made
according
to
the
good
pleasure
of
his
will
,
and
by
nature
he
is
omnipotent
,
therefore
he
cannot
be
impotent
:
by
nature
he
is
good
and
the
chiefe
good
,
therefore
he
cannot
become
evill
,
nor
doe
evill
.
But
whether
can
God
be
moved
,
or
be
subject
to
passions
or
sufferings
or
no
?
He
cannot
,
for
the
power
whereof
we
speak
,
when
we
say
that
God
is
omnipotent
,
is
altogether
active
and
not
passive
;
neither
can
any
passive
power
be
in
God
:
and
to
this
effect
speaketh
Saint
Augustine
,
when
he
saith
,
Discitur
Deus
omnipotens
faciendo
quod
vult
,
non
patiendo
quod
non
vult
;
that
is
,
God
is
called
omnipotent
in
doing
what
he
will
,
not
in
suffering
what
he
will
not
.
Some
say
that
God
can
sinne
,
but
he
will
not
,
and
that
he
can
be
subject
to
passions
,
but
he
will
not
,
and
that
he
can
doe
whatsoever
can
be
imagined
or
thought
,
but
he
will
not
;
what
say
you
to
those
?
Of
them
I
say
nothing
,
but
their
opinion
is
both
foolish
and
ungodly
;
for
God
cannot
doe
any
thing
which
disagreeth
from
his
nature
,
and
therefore
he
cannot
sin
,
&c.
Rom.
19.
15.
not
because
his
will
is
against
it
,
but
because
it
is
against
his
nature
and
naturall
goodnesse
;
1
John
1.
5.
Deut.
32.
4.
Heb.
1.
13.
therefore
doe
the
Scriptures
deny
any
iniquity
to
be
in
God
,
and
Saint
Augustine
saith
to
that
effect
,
Deus
injusta
facere
non
potest
,
quia
ipse
est
summa
justitia
;
that
is
,
God
cannot
be
unjust
,
because
he
is
most
just
and
righteous
it selfe
.
Obj.
But
yet
for
all
this
,
God
doth
in
some
sort
will
sinnes
,
for
he
doth
not
permit
it
against
his
will
;
and
besides
that
,
he
commanded
some
things
which
were
sinnes
,
as
Abraham
to
kill
his
innocent
sonne
,
and
Shimei
to
curse
David
;
did
he
not
?
So
far
forth
as
God
doth
command
,
or
will
,
or
work
any
thing
,
that
thing
is
not
sin
in
God
,
for
he
both
willeth
and
worketh
in
great
wisdome
,
and
according
to
his
most
holy
will
;
and
therefore
no
action
can
be
sin
in
God
,
but
every
action
of
God
is
most
holy
and
good
,
and
so
saith
the
Scripture
,
Psal.
145.
17.
To
what
use
serveth
the
doctrine
of
Gods
omnipotencie
?
The
use
of
this
doctrine
are
many
.
To
sustaine
and
strengthen
our
faith
in
Gods
promises
that
we
should
not
doubt
of
our
salvation
,
because
God
can
doe
,
and
he
will
doe
what
he
hath
promised
,
and
he
hath
promised
eternall
life
to
the
faithfull
.
To
teach
us
that
wee
should
not
despaire
of
the
things
that
God
doth
promise
,
either
in
respect
of
our
owne
weaknesse
,
or
in
respect
of
the
apparent
weaknesse
of
the
things
that
God
hath
sanctified
for
our
good
:
for
whatsoever
God
as
a
Father
hath
promised
,
that
same
as
Almighty
,
he
can
and
will
see
performed
;
Jos.
23.
14.
Num.
23.
19.
This
did
strengthen
Abrahams
faith
greatly
;
for
Paul
saith
thus
of
him
,
he
did
not
doubt
of
the
promise
of
God
through
unbeleefe
,
but
was
strengthned
in
the
faith
,
and
gave
the
glory
to
God
;
being
fully
assured
that
he
which
had
promised
,
was
also
able
to
doe
it
.
Rom.
4.
20
,
21.
To
stirre
us
up
to
pray
,
and
to
call
for
those
things
which
God
hath
promised
without
any
doubting
;
for
in
our
prayers
we
ought
alwayes
to
have
before
our
eyes
the
promises
of
God
,
and
the
Almightinesse
of
God
.
The
Leaper
was
perswaded
onely
of
Christs
power
,
he
knew
not
his
will
;
and
therefore
he
said
,
Lord
if
thou
wilt
thou
canst
make
me
clean
,
and
he
was
made
clean
;
Mat.
8.
2.
How
much
more
shall
we
obtain
those
things
which
we
aske
,
if
we
be
perswaded
of
his
power
,
and
doubt
not
of
his
promises
?
It
serveth
both
for
a
spurre
to
doe
well
,
considering
that
God
is
able
to
save
;
and
a
bridle
to
restraine
from
evill
,
seeing
he
hath
power
to
destroy
:
Fear
not
them
,
saith
our
Saviour
,
that
can
kill
the
body
,
&c.
It
serveth
in
prosperity
to
continue
us
in
our
duties
,
that
we
abuse
not
Gods
blessings
,
because
as
he
gave
them
,
so
he
is
able
to
take
them
away
again
;
as
Job
acknowledge
,
Job
1.
21.
To
make
us
undergoe
the
Crosse
with
patience
and
cheerfulnesse
,
and
to
hope
for
help
in
the
midst
of
adversitie
and
death
,
because
he
which
hath
promised
to
heare
and
help
us
is
also
able
to
doe
it
,
though
we
see
not
how
;
for
he
is
omnipotent
,
and
therefore
able
to
deliver
us
out
of
all
our
troubles
.
Ps.
50.
15.
Joh.
10.
29.
Dan.
3.
17
,
18
,
&
4.
32.
To
keep
us
from
despairing
of
any
mans
salvation
,
although
he
seem
to
be
rejected
of
God
,
and
to
make
us
walk
in
faith
and
fear
,
because
God
is
able
to
raise
him
up
that
is
down
,
and
to
cast
us
down
that
stand
;
and
so
Paul
doth
reason
from
Gods
omnipotency
,
about
the
rejection
and
election
of
the
Jewes
and
Gentiles
;
Rom.
11.
23.
25.
It
serveth
to
confirm
all
the
Articles
of
our
Christian
Faith
,
the
summe
whereof
is
contained
in
the
Creed
.
Thus
much
concerning
the
all-sufficiencie
of
God
,
It
is
an
essentiall
property
of
God
,
whereby
o●
himselfe
and
with
one
act
he
doth
most
holily
will
all
things
,
approving
or
disapproving
whatsoever
he
knoweth
,
Rom.
9.
18.
James
4.
15.
Eph.
1.
5.
What
learn
you
of
this
?
First
,
that
nothing
cometh
to
passe
by
meer
hap
or
chance
,
but
as
God
in
his
eternal
knowledg
and
just
will
hath
decreed
before
should
come
to
passe
.
Secondly
,
that
whatsoever
cometh
to
passe
,
though
we
know
not
the
causes
thereof
,
and
that
it
be
contrary
to
our
wills
,
yet
we
should
bear
it
patiently
,
and
therein
submit
our
wills
to
the
good
will
and
pleasure
of
God
.
How
is
the
will
of
God
distinguished
?
Into
his
secret
or
hidden
,
and
his
revealed
or
manifest
will
;
the
former
is
known
to
himselfe
,
by
which
he
willeth
divers
things
of
which
man
neither
doth
know
,
nor
is
to
aske
a
reason
of
;
and
of
this
the
Scripture
speaketh
thus
,
If
so
be
the
will
of
God
,
1
Pet.
3.
17.
The
latter
is
the
guide
of
man
in
al
his
actions
containing
Gods
Commandements
,
wherein
is
set
down
what
we
ought
to
doe
or
leave
undone
;
as
also
his
promises
which
wee
ought
to
beleeve
,
Deut.
29.
29.
Is
not
the
secret
will
of
God
contrary
to
his
revealed
will
?
No
,
in
no
wise
;
It
differeth
in
some
respects
,
but
it
is
not
another
will
,
much
lesse
contrary
.
How
differeth
it
?
The
secret
will
of
God
considereth
especially
the
end
,
the
revealed
will
the
things
that
are
referred
to
the
end
;
and
the
secret
will
of
God
is
the
event
of
all
things
,
where
the
revealed
will
is
of
those
things
only
which
are
propounded
in
the
word
,
as
to
beleeve
in
Christ
,
and
to
be
sanctified
,
&c.
John
14.
1.
1
Thess.
4.
3.
It
may
seem
that
the
revealed
will
of
God
is
sometimes
contrary
to
it selfe
,
as
when
God
forbiddeth
murder
and
theft
,
yet
God
commandeth
Abraham
to
kill
his
Sonne
,
and
the
Israelites
to
take
the
goods
of
the
Egyptians
.
Here
is
no
contrariety
;
because
God
in
giving
a
Law
to
man
giveth
none
to
himself
,
but
that
he
may
command
otherwise
:
therefore
the
Law
hath
this
exception
,
that
it
is
alwayes
just
,
unlesse
God
command
otherwise
.
But
it
seemeth
that
the
secret
will
of
God
is
often
contrary
to
the
revealed
will
,
seeing
by
the
former
many
evill
things
are
committed
,
and
by
the
other
all
evill
is
forbidden
.
In
as
much
as
by
the
providence
of
God
evill
things
come
to
passe
,
it
is
for
some
good
,
as
Gods
glory
,
or
good
of
the
Church
,
or
both
;
in
which
only
respect
they
by
the
providence
of
God
are
done
,
or
suffered
to
be
done
.
How
then
doth
God
will
that
which
is
good
,
and
that
which
is
evill
?
He
willeth
all
good
so
far
as
it
is
good
,
either
by
his
effectuall
good
pleasure
,
or
by
his
revealed
approbation
;
and
that
which
is
evill
,
in
as
much
as
it
is
evill
,
by
disallowing
and
forsaking
it
:
and
yet
he
voluntarily
doth
permit
evill
,
because
it
is
good
,
that
there
should
be
evill
;
Acts
14.
16.
Psal.
81.
12.
Is
there
any
profit
of
this
knowledge
of
Gods
will
?
Yea
,
great
profit
for
us
to
know
what
God
will
have
us
to
doe
,
and
what
he
will
doe
with
us
,
and
for
us
,
is
a
thing
wherein
standeth
our
salvation
,
therefore
we
are
willed
by
the
Apostle
to
enquire
diligently
after
the
same
,
Rom.
12.
2.
But
the
same
Apostle
in
the
eleventh
Chapter
,
vers.
34.
before
saith
,
Who
hath
known
the
mind
of
the
Lord
,
or
who
was
his
Counsellour
?
that
is
to
say
,
none
:
therefore
it
seemeth
that
the
will
of
God
cannot
be
known
;
and
consequently
,
that
it
may
not
be
sought
after
.
Indeed
by
that
we
learn
not
to
search
into
the
secret
counsels
of
God
,
which
he
never
revealed
in
his
word
,
neither
hath
promised
to
reveale
in
this
world
;
but
after
the
revealed
will
of
God
,
which
he
hath
vouchsafed
to
make
known
in
his
word
,
we
may
and
ought
to
enquire
of
God
;
as
for
the
wil
and
counsel
which
he
hath
kept
to
himself
,
we
may
admire
and
adore
it
with
Paul
and
David
;
but
that
we
may
not
search
after
it
,
is
manifestly
proved
by
these
places
following
:
Acts
1.
7.
Exod.
33.
18
,
19
,
20.
Job
.
21.
23.
Whether
can
Gods
secret
will
be
known
or
no
?
If
he
doth
reveale
it
,
it
may
.
How
doth
God
reveale
his
secret
will
?
Two
wayes
.
First
,
sometimes
by
his
Spirit
,
as
when
he
shewed
his
Prophets
many
of
his
judgements
that
were
to
come
.
Secondly
,
sometime
by
the
thing
it self
which
he
willeth
,
or
by
the
effects
of
his
will
;
as
when
a
thing
doth
fall
out
which
was
before
unknown
:
as
for
example
,
a
man
doth
not
know
before
it
come
,
whether
he
shall
be
sick
or
not
,
or
of
what
disease
,
or
when
,
or
how
long
,
but
when
all
these
things
are
come
to
passe
,
then
it
is
manifest
what
was
Gods
will
before
concerning
that
matter
.
Shew
me
what
is
our
duty
in
respect
of
this
secret
will
of
God
.
Our
duty
is
two-fold
:
First
,
we
must
not
curiously
search
after
the
knowledge
of
it
,
but
worship
and
reverence
it
.
Secondly
,
before
it
be
made
manifest
by
the
effects
,
we
must
generally
rest
quietly
in
the
same
.
Shew
me
how
,
by
an
example
.
Thus
a
Christian
must
resolve
with
himselfe
,
Whatsoever
the
Lord
will
doe
with
me
;
whether
I
live
or
die
,
whether
he
make
me
rich
or
poor
,
&c.
I
rest
content
with
his
good
will
and
pleasure
.
What
must
we
doe
when
his
will
is
revealed
unto
us
?
Then
much
more
must
we
rest
in
it
,
and
be
thankfull
for
it
,
as
Iob
was
,
who
said
,
The
Lord
hath
given
and
taken
,
even
as
it
pleaseth
the
Lord
,
&c.
Job
1.
21.
What
call
you
the
revealed
will
of
God
?
The
revealed
will
of
God
is
two-fold
:
the
one
is
that
which
is
properly
revealed
in
the
Law
,
that
is
,
what
God
requireth
to
be
done
of
us
;
and
therefore
it
is
called
the
Law
:
and
after
this
we
must
enquire
.
The
other
is
in
the
Gospell
,
which
sheweth
Gods
will
towards
us
,
and
what
hee
hath
decreed
of
us
in
his
eternall
counsell
as
touching
our
salvation
.
God
indeed
by
his
Law
hath
made
it
known
what
his
will
is
,
that
of
us
must
be
done
and
fulfilled
;
but
hath
he
revealed
in
his
word
what
is
his
will
and
pleasure
towards
us
?
Yea
,
he
hath
so
,
and
that
is
proved
by
these
places
of
Scripture
following
,
John
6.
40.
Ephes.
1.
5.
Matth.
3.
17.
John
5.
39.
and
after
the
knowledge
of
this
will
of
God
we
must
diligently
enquire
.
But
whether
may
this
will
of
God
be
known
of
us
or
no
?
Yes
,
it
may
,
for
as
it
is
revealed
in
the
Scripture
,
so
it
is
also
confirmed
and
sealed
before
our
eyes
in
the
Sacraments
,
and
the
dayly
benefits
which
we
receive
from
the
Lord
.
And
is
this
sufficient
to
perswade
us
to
beleeve
his
will
?
No
,
for
except
the
Lord
doth
perswade
us
by
his
holy
Spirit
we
shall
neither
beleeve
it
,
nor
know
it
,
as
appeareth
by
these
places
of
Scripture
,
1
Cor.
2.
16.
Mat.
11.
25.
but
if
we
have
the
Spirit
of
God
,
there
is
no
need
to
goe
up
into
heaven
,
or
to
goe
beyond
the
Sea
to
know
it
,
because
the
word
is
near
unto
us
,
in
our
hearts
;
as
Paul
saith
,
Rom.
10.
6
,
7
,
8.
For
touching
the
matter
of
our
salvation
,
the
will
of
God
is
so
clearly
laid
open
in
the
preaching
of
the
Gospell
,
that
it
needs
not
to
be
more
cleare
.
If
at
any
time
we
cannot
know
nor
understand
this
will
of
God
,
as
touching
our
salvation
,
in
whom
is
the
fault
?
The
fault
is
in
our selves
,
and
the
reason
is
because
we
are
carnall
and
naturall
,
and
destitute
of
the
Spirit
of
Christ
;
for
Paul
saith
,
The
carnall
and
naturall
man
cannot
perceive
the
things
of
God
;
but
if
the
Spirit
of
Christ
doth
come
and
open
our
understanding
,
and
correct
our
affections
,
we
can
no
longer
doubt
of
his
will
;
and
therefore
the
Apostle
immediately
after
addeth
,
and
saith
,
but
we
have
the
mind
of
Christ
.
Whether
is
this
will
of
God
made
known
to
every
one
of
Gods
children
particularly
or
no
?
Yes
,
it
is
,
for
Paul
having
the
Spirit
of
Christ
saith
,
that
this
will
of
God
was
manifested
unto
him
,
when
he
saith
,
Gal.
2.
20.
Christ
loved
me
,
and
gave
himselfe
for
me
;
and
to
the
Corinthians
he
saith
,
but
God
hath
revealed
them
:
that
is
,
the
joyes
of
heaven
to
us
by
his
Spirit
,
1
Cor.
2.
9.
How
doth
this
prove
that
we
can
have
this
knowledge
?
Very
well
,
for
if
all
the
Elect
are
led
by
the
same
Spirit
that
Paul
had
,
it
will
also
perswade
them
of
this
will
of
God
as
well
as
Paul
.
But
how
prove
you
that
they
have
the
same
Spirit
?
That
the
same
Spirit
is
given
to
all
the
elect
,
I
prove
it
out
of
the
Prophet
Esay
,
who
saith
thus
;
My
word
and
my
Spirit
shall
not
depart
from
thy
mouth
,
nor
from
thy
seed
for
ever
:
Esa.
59.
21.
which
is
such
a
blessing
,
as
no
blessing
can
be
desired
in
this
world
greater
,
more
excellent
or
more
heavenly
:
for
when
we
are
once
armed
with
the
knowledge
of
this
will
of
God
,
we
shall
passe
through
fire
and
water
without
any
danger
,
Esa.
43.
2.
we
shall
overcome
the
world
and
death
,
and
triumph
over
our
enemies
,
as
Paul
did
,
Rom.
8.
38
,
39.
Whether
are
there
more
wills
in
God
then
one
,
or
no
?
The
will
of
God
,
in
some
respects
is
but
one
,
and
in
some
respects
it
is
manifold
.
How
is
it
but
one
?
For
the
better
determining
of
this
point
,
we
must
first
consider
how
many
significations
there
be
of
this
word
,
Will
,
in
God
.
It
signifieth
the
faculty
or
ability
of
willing
in
God
,
and
so
it
is
God
himself
,
and
the
very
essence
of
God
,
and
so
his
will
is
but
one
.
It
signifieth
the
act
it self
of
willing
,
and
if
it
be
so
taken
it
is
all
but
one
,
for
God
doth
that
in
one
and
that
eternall
act
,
will
whatsoever
he
will
.
It
signifieth
the
free
decree
of
his
will
,
concerning
either
the
doing
or
the
suffering
of
any
thing
to
be
done
;
if
we
take
it
in
this
sense
the
will
of
God
is
still
but
one
,
and
that
eternall
and
immutable
.
May
we
call
the
decree
of
Gods
will
,
the
will
of
God
?
Yea
,
very
well
;
as
the
Testament
of
one
that
is
deceased
is
called
the
last
will
of
the
Testator
,
because
it
is
the
firm
and
last
decree
of
the
Testators
will
,
and
mind
,
concerning
the
disposing
of
his
goods
;
and
the
Scriptures
doe
make
the
will
of
God
and
the
counsell
or
decree
of
his
will
to
be
all
one
,
as
appeareth
in
these
places
following
,
Esa.
46.
10.
Acts
4.
27
,
28.
Joh.
6.
40.
How
is
the
will
of
God
manifold
?
There
be
two
respects
chiefly
for
which
the
will
of
God
is
said
to
be
manifold
,
or
more
then
one
.
First
,
for
the
divers
kinds
of
things
which
God
doth
will
;
and
hereof
it
is
,
that
it
is
called
sometime
the
will
of
God
concerning
us
,
and
sometime
the
will
of
God
done
by
us
;
The
first
is
his
favour
and
love
towards
us
in
Christ
Jesus
,
in
which
he
willeth
and
decreeth
that
we
shall
be
saved
through
his
Son
:
of
this
Christ
speaketh
,
Joh.
6.
40.
The
other
which
he
will
have
done
of
us
,
is
that
which
is
expressed
in
his
Word
,
and
that
is
to
beleeve
in
Christ
,
and
to
walk
in
his
laws
,
Psal.
143.
10.
of
which
David
saith
thus
,
Teach
me
to
doe
thy
will
,
because
thou
art
my
God
,
and
Paul
saith
,
Rom.
2.
18.
Thou
knowest
his
will
,
that
is
,
his
law
.
Which
is
the
other
respect
for
which
God
is
said
to
have
many
wils
?
The
will
of
God
is
said
to
be
manifold
and
divers
,
for
that
those
things
which
he
doth
seem
to
will
them
after
divers
sorts
,
and
not
after
one
and
the
same
manner
;
first
,
after
one
manner
he
doth
will
good
things
,
and
after
another
manner
he
doth
will
evill
things
.
Shew
how
that
is
.
He
willeth
good
things
properly
and
absolutely
by
themselves
and
for
themselves
;
he
willeth
evill
things
for
another
end
,
Rom.
12.
2.
and
that
is
for
good
too
:
and
the
first
is
called
the
good
will
of
God
,
and
acceptable
to
himself
;
the
latter
is
called
the
permissive
will
of
God
,
or
a
voluntary
permission
in
God
,
because
he
is
not
compelled
or
constrained
against
his
will
,
to
will
them
.
Again
,
sometime
he
willeth
simply
and
absolutely
,
sometimes
he
seemeth
to
will
conditionally
,
and
some
things
he
revealeth
at
one
time
,
some
at
another
,
and
some
things
he
doth
for
which
he
giveth
a
reason
,
and
the
reasons
of
some
things
are
secret
to
himself
only
and
for
ever
.
Why
then
belike
you
grant
that
in
God
there
be
many
wils
?
No
,
I
deny
that
;
for
although
in
those
aforesaid
respects
the
will
of
God
is
said
to
be
manifold
for
our
understanding
,
yet
for
all
that
indeed
and
in
truth
the
will
of
God
is
but
one
onely
,
and
that
most
constant
,
eternall
,
and
perpetuall
:
as
for
example
,
he
willed
some
things
in
the
old
Testament
,
he
hath
willed
other
things
in
the
new
Testament
,
yet
one
and
the
same
will
in
God
decreed
both
.
Again
,
his
will
was
that
some
things
in
the
old
Testament
should
last
for
a
time
,
that
is
,
to
the
comming
of
Christ
;
or
,
as
the
Apostle
saith
,
to
the
time
of
reformation
,
Heb.
9.
10.
But
he
willeth
that
the
things
of
the
new
Testament
shall
last
to
the
end
of
the
world
,
and
yet
one
will
in
God
decreed
both
these
from
everlasting
.
Again
,
although
God
seemeth
to
us
to
will
some
things
absolutely
and
simply
,
&
some
things
conditionally
,
yet
in
truth
to
speak
properly
,
all
things
whatsoever
God
willeth
,
he
willeth
absolutely
and
simply
;
and
whereas
he
is
said
to
will
some
things
conditionally
,
that
is
to
be
referred
to
the
manifestation
of
his
will
,
for
there
is
not
in
God
any
conditionall
will
,
but
only
that
which
openeth
his
will
in
this
or
that
,
or
on
this
or
that
condition
;
for
a
condition
in
God
is
against
the
nature
of
his
eternall
kingdome
and
knowledge
.
Obj.
God
commandeth
many
things
to
be
done
which
are
not
done
,
so
that
there
is
a
will
declared
in
his
word
,
and
there
is
another
in
him
forbidding
or
hindering
that
which
he
commandeth
in
his
Law
,
and
therefore
there
are
in
God
many
wils
.
The
things
which
God
commandeth
are
of
two
sorts
:
some
are
absolutely
commanded
,
without
any
condition
expressed
or
concealed
;
as
that
Moses
should
cause
all
things
about
the
Tabernacle
to
be
made
according
to
the
pattern
given
him
in
the
Mount
;
other
some
things
are
commanded
and
set
down
with
condition
,
as
when
Christ
said
,
Marke
10.
17.
19.
If
thou
wilt
inherit
eternall
life
keep
the
Commandements
,
and
the
Law
saith
,
Doe
this
and
this
,
if
thou
wilt
live
;
and
these
are
propounded
conditionally
to
all
,
as
well
the
elect
as
the
reprobate
;
God
his
absolute
will
is
always
one
and
the
same
.
And
are
they
propounded
to
both
after
one
sort
?
No
,
not
so
;
for
although
they
be
given
to
the
elect
with
condition
,
yet
the
will
of
God
to
them
is
absolute
;
for
Gods
will
simply
is
,
that
all
his
elect
shall
be
saved
,
if
not
always
,
yet
at
the
last
;
and
because
of
their
own
strength
they
cannot
doe
the
Commandements
of
God
,
therefore
God
doth
give
them
strength
by
his
Spirit
;
and
because
by
this
strength
they
cannot
doe
Gods
will
perfectly
,
therefore
it
is
fulfilled
for
them
by
Christ
,
which
is
made
theirs
by
faith
,
and
in
whom
God
doth
accept
their
broken
and
imperfect
obedience
,
as
if
it
were
whole
and
perfect
.
But
as
for
the
wicked
and
reprobates
it
is
not
so
with
them
,
for
although
God
doth
give
them
a
law
to
obey
,
and
doth
promise
them
life
if
they
doe
obey
it
,
yet
his
will
to
them
is
not
so
absolute
,
that
they
shall
keep
it
,
neither
shall
they
obtain
the
promises
either
in
themselves
or
in
Christ
.
But
doth
not
God
mock
and
delude
the
Reprobate
,
when
he
willeth
them
in
his
law
to
doe
this
and
that
which
yet
is
not
his
will
to
be
done
?
No
,
he
doth
not
delude
them
;
for
although
he
doth
not
shew
what
he
will
absolutely
have
done
of
them
,
which
is
properly
his
will
indeed
,
yet
by
his
law
he
doth
teach
what
is
their
duty
,
and
the
duty
of
all
men
,
adding
moreover
that
whosoever
shall
neglect
and
fail
in
this
their
duty
,
he
sinneth
grievously
against
God
,
and
is
guilty
of
death
.
Can
you
make
this
plain
by
some
instance
,
or
example
,
or
any
Parable
in
the
Scripture
?
Yea
,
it
is
manifest
in
the
Parable
of
the
Kings
supper
,
and
the
bidden
guests
;
they
which
were
first
bidden
and
came
not
,
were
not
deluded
by
the
King
,
because
he
signified
unto
them
what
he
liked
,
and
what
was
their
duty
,
but
yet
he
did
not
command
that
they
should
be
compelled
to
come
in
,
as
the
two
sorts
which
were
bidden
afterwards
:
where
we
see
that
the
Kings
will
was
not
alike
in
bidding
the
first
as
it
was
in
the
second
,
for
in
calling
the
latter
sort
his
will
was
absolute
that
they
should
come
indeed
,
and
so
caused
,
that
they
did
come
;
but
to
the
first
he
onely
signified
what
he
liked
if
they
had
done
it
.
How
doe
you
apply
this
to
the
matter
in
question
?
I
apply
it
thus
,
as
it
cannot
be
said
that
the
first
bidden
guests
were
mocked
by
the
King
,
although
his
will
was
not
so
absolute
for
their
comming
,
as
it
was
in
calling
and
commanding
the
second
sort
of
guests
;
so
it
cannot
be
said
that
God
doth
delude
and
mock
the
Reprobate
in
giving
them
a
law
to
obey
,
although
it
be
not
his
absolute
will
that
they
should
come
and
obey
the
law
;
for
it
is
sufficient
to
leave
them
without
excuse
,
that
they
know
what
is
acceptable
to
God
,
and
what
is
their
duty
to
God
,
who
hath
absolute
authority
and
power
over
them
and
over
all
.
Obj.
God
commandeth
Pharaoh
to
let
Israel
goe
,
and
yet
his
will
was
to
the
contrary
,
therefore
there
were
two
contrary
wils
in
God
,
one
revealed
,
the
other
concealed
.
It
followeth
not
,
for
the
will
of
God
was
one
onely
,
and
most
constant
,
and
that
was
that
Israel
should
not
be
sent
away
by
Pharaoh
,
and
so
that
was
fulfilled
;
as
for
the
Commandement
given
to
Pharaoh
,
it
was
a
doctrine
to
teach
Pharaoh
what
he
must
have
done
if
he
would
avoid
so
many
plagues
,
and
yet
shewed
him
his
duty
,
and
what
was
just
and
right
to
be
done
,
but
it
was
no
testimony
of
the
absolute
will
of
God
.
Whether
doth
God
will
evill
or
sin
,
Before
we
can
answer
to
this
question
,
we
must
consider
of
three
things
.
How
many
ways
sin
may
be
considered
.
How
many
things
are
to
be
considered
in
sin
.
How
many
ways
one
may
be
said
to
will
a
thing
.
Go
to
then
,
shew
first
how
many
ways
sin
is
to
be
considered
?
Sin
is
to
be
considered
three
ways
.
As
it
is
of
it self
sin
,
and
striving
against
the
law
of
God
.
As
it
is
a
punishment
of
sin
that
went
before
,
for
God
doth
oftentimes
punish
one
sin
with
another
.
As
it
is
the
cause
of
more
sin
following
,
Rom.
1.
26.
for
one
sin
doth
beget
another
,
as
one
Devil
calleth
seven
Devils
,
2
Thess.
2.
11.
Now
declare
how
many
things
you
doe
consider
in
sin
.
In
every
sin
there
be
three
things
.
The
action
,
and
that
is
either
inward
,
or
outward
:
the
action
which
we
call
inward
is
threefold
;
either
of
the
mind
,
as
evill
thoughts
;
or
of
the
heart
,
as
evil
affections
and
desires
;
or
of
the
will
,
as
an
evill
choice
,
or
consent
to
sin
:
The
actions
which
we
call
outward
,
are
the
actions
or
work
of
the
senses
fighting
against
the
law
of
God
.
The
second
thing
in
every
sin
,
is
the
deformity
or
corruption
of
the
action
;
that
is
,
when
the
action
doth
decline
from
the
rule
of
Gods
law
,
and
this
properly
is
sin
,
or
the
form
of
sin
.
The
third
thing
in
every
sinne
,
is
the
offence
or
guiltinesse
thereof
,
whereby
the
party
offending
is
bound
to
undergoe
punishment
;
this
guiltinesse
and
obligation
whereby
we
are
bound
to
undergoe
the
penalty
of
sin
,
hath
its
foundation
in
sin
it self
,
but
it
ariseth
from
the
justice
of
God
,
Rom.
6.
23.
who
in
his
justice
rewardeth
sin
with
death
,
as
justice
indeed
giveth
to
every
one
his
due
.
Now
come
you
to
your
third
point
,
and
shew
how
many
ways
one
is
said
to
will
a
thing
.
We
are
said
to
will
a
thing
two
ways
;
either
properly
,
for
it self
;
or
improperly
,
for
another
end
.
What
mean
you
by
a
proper
willing
of
a
thing
?
We
doe
will
a
thing
properly
for
it self
,
or
for
it
own
sake
,
when
the
thing
which
we
will
or
desire
is
of
its
own
nature
to
be
wished
and
desired
;
as
for
the
body
,
health
,
food
,
apparell
,
and
such
like
;
or
for
the
soul
,
faith
,
repentance
,
patience
,
&c.
We
doe
will
a
thing
improperly
,
when
the
thing
which
we
will
is
not
of
it self
to
be
wished
;
but
yet
we
will
have
it
for
some
good
that
may
come
thereof
:
as
for
example
,
we
will
the
cutting
off
some
member
of
the
body
,
not
because
of
it self
it
is
to
be
wished
,
but
for
the
health
of
the
body
which
doth
follow
that
cutting
.
What
difference
is
there
between
these
two
wils
?
There
is
great
difference
;
for
those
things
which
we
will
properly
,
we
love
&
approve
them
,
we
encline
unto
them
,
&
we
delight
in
them
;
but
that
which
is
known
of
it self
to
be
evill
,
our
will
is
not
caried
unto
that
with
love
and
liking
,
but
doth
decline
from
it
;
and
whereas
a
man
willeth
a
member
of
his
body
to
be
cut
off
,
we
may
rather
call
it
a
permission
then
a
willing
,
and
yet
a
willing
permission
.
You
have
shewed
how
many
ways
sin
is
to
be
considered
;
how
many
things
are
to
be
considered
in
every
sin
,
and
how
we
are
said
to
will
a
thing
:
Now
let
me
hear
what
you
say
to
the
matter
in
question
;
that
is
,
whether
God
doth
will
sin
or
no
?
Before
I
answer
directly
to
your
question
,
I
think
it
is
not
amisse
to
shew
what
every
one
must
carefully
take
heed
of
in
answering
to
this
question
,
for
in
answering
there
is
danger
.
Let
me
hear
what
dangers
must
be
avoided
in
answering
?
There
are
two
;
and
every
one
must
avoid
them
,
and
sail
between
them
as
between
two
dangerous
rocks
.
The
first
is
this
,
we
must
take
heed
lest
we
make
God
the
author
of
sin
by
affirming
that
he
willeth
sin
,
as
the
Libertines
do
,
&
as
Adam
did
,
Gen.
3.
12.
for
that
were
the
next
way
not
only
to
put
off
our
sins
from
our selves
,
and
lay
them
upon
God
,
but
also
to
cast
off
all
conscience
of
sin
,
and
all
fear
of
God
,
then
the
which
nothing
can
be
more
blasphemous
against
God
and
pernicious
to
our selves
.
What
is
the
second
thing
to
be
avoided
?
The
other
is
this
,
we
must
take
heed
that
we
affirm
not
any
evill
to
be
in
the
world
which
God
knoweth
not
of
,
or
whether
God
will
or
no
,
for
that
were
to
deny
Gods
omnipotency
,
and
al-knowledge
.
These
are
two
dangerous
rocks
and
heresies
indeed
,
but
now
I
expect
a
direct
answer
to
the
question
.
That
cannot
be
at
once
,
but
by
going
from
point
to
point
according
to
our
former
distinction
of
sin
,
and
willing
.
Very
well
then
;
declare
first
of
all
,
what
things
God
doth
properly
will
which
of
themselves
are
to
be
willed
.
God
doth
first
and
chiefly
will
himself
;
that
is
,
his
own
glory
and
Majesty
,
as
the
end
for
which
all
things
are
;
and
this
he
is
said
to
will
properly
;
that
is
,
he
loveth
it
,
advanceth
it
,
and
delighteth
in
it
:
and
to
this
purpose
serve
all
those
Scriptures
which
command
us
to
sanctifie
his
name
,
Esa.
48.
11.
Pro.
16.
4.
Rom.
11.
36.
Besides
himselfe
he
doth
properly
will
all
other
things
which
he
made
,
and
which
he
doth
himself
,
insomuch
as
he
doth
approve
them
,
and
love
them
,
as
appeareth
by
these
places
following
,
God
saw
all
that
he
made
,
and
it
was
good
,
and
therefore
gave
a
Commandement
that
one
should
preserve
another
,
by
multiplying
and
encreasing
.
Again
,
it
is
said
,
whatsoever
the
Lord
will
that
he
doth
,
therefore
whatsoever
he
doth
that
he
wils
,
and
although
he
hateth
evill
,
yet
he
doth
properly
will
and
love
that
good
which
commeth
of
evill
;
that
is
,
his
own
glory
,
and
the
salvation
of
his
people
.
Whether
doth
God
will
punishments
or
no
?
Yea
,
his
will
is
the
first
and
efficient
cause
of
all
punishment
:
which
is
proved
by
this
reason
and
argument
;
every
good
thing
is
of
God
,
every
punishment
being
a
work
of
justice
is
a
good
thing
,
therefore
every
punishment
is
of
God
,
and
he
doth
will
it
.
What
say
you
to
the
words
in
Ezekiel
18.
23.
32.
I
will
not
the
death
of
a
sinner
?
That
place
is
to
be
understood
onely
of
the
elect
,
for
properly
indeed
,
God
doth
not
will
their
death
,
and
therefore
to
keep
them
from
death
,
meaning
eternall
death
,
he
giveth
them
repentance
.
Whether
doth
God
will
sin
as
it
is
a
punishment
of
sin
that
went
before
?
Yes
,
he
doth
,
and
it
usuall
with
God
to
punish
one
sin
with
another
:
as
for
example
,
the
hardning
of
Pharaohs
heart
was
a
sin
in
Pharaoh
,
and
God
brought
it
upon
him
not
as
a
sin
,
but
as
a
punishment
of
his
former
sins
.
You
say
that
in
every
sin
is
an
action
or
deed
,
which
is
either
inward
or
outward
;
whether
doth
God
will
that
or
no
?
So
far
forth
as
it
is
an
action
only
God
doth
will
it
,
but
not
the
corruption
&
deformity
of
the
action
,
for
in
him
we
live
,
move
,
and
have
our
beeing
,
Acts
17.
28.
But
whether
doth
God
will
sin
properly
,
as
it
is
a
transgression
of
the
law
,
and
a
corruption
in
the
action
or
no
?
No
,
he
doth
not
,
neither
can
be
,
for
it
is
against
his
nature
,
and
to
this
effect
serve
these
places
of
Scripture
following
,
Psal.
5.
5.
Heb.
1.
15.
1
Joh.
1.
4.
and
reason
doth
confirm
it
many
wayes
;
for
looke
what
God
doth
will
properly
,
he
loveth
and
alloweth
it
,
but
God
hateth
and
damneth
sin
as
the
Scriptures
witnesse
,
and
therefore
he
doth
not
will
it
properly
,
Zach.
8.
17.
Again
,
he
hath
sent
his
Son
to
take
away
the
sins
of
the
world
,
and
to
destroy
the
works
of
the
Devill
,
therefore
he
doth
not
will
them
.
Lastly
,
if
God
should
properly
will
sin
,
then
he
must
be
the
author
of
sin
,
but
he
is
not
the
author
of
sin
,
for
the
Scriptures
doe
never
attribute
sin
unto
God
,
but
unto
the
devil
&
unto
men
,
Ro.
9.
14.
1
Ioh.
2.
16.
But
although
God
doth
not
properly
will
sin
,
yet
he
doth
willingly
permit
sin
;
doth
he
not
?
Yes
;
but
for
the
better
understanding
how
God
doth
permit
sin
we
must
consider
how
many
ways
,
or
in
how
many
senses
one
is
said
to
permit
a
thing
,
and
that
is
three
ways
.
To
permit
is
sometime
of
two
good
things
,
to
grant
that
which
is
lesse
good
,
although
it
were
against
our
will
:
as
for
example
,
a
man
would
bring
up
his
son
in
learning
,
rather
then
in
warfare
or
in
any
other
occupation
;
but
because
his
son
hath
more
mind
to
an
occupation
then
to
learning
,
and
doth
crave
of
his
father
to
go
to
some
occupation
,
or
to
be
a
Soldier
rather
then
a
Doctor
,
his
father
doth
grant
him
his
desire
,
but
he
had
rather
have
him
to
be
a
Scholar
:
And
this
is
a
kind
of
permission
and
suffering
,
but
this
permission
ought
rather
to
be
called
a
will
indeed
,
for
that
which
is
lesse
good
,
(
yet
because
it
is
good
)
he
doth
will
it
,
and
approve
it
,
and
it
is
a
true
object
of
his
will
,
and
it
may
be
called
a
permission
in
respect
of
that
will
which
had
rather
have
had
the
greater
good
.
And
is
thus
God
said
to
permit
sin
in
this
sense
?
No
,
by
no
means
;
for
sin
(
as
it
is
sin
)
hath
no
shew
of
good
in
it
which
may
be
compared
with
a
greater
good
.
Which
is
your
second
way
of
permitting
?
Sometimes
to
permit
is
to
grant
one
evill
to
goe
unpunished
,
that
many
&
more
grievous
evils
thereby
may
be
prevented
;
as
many
times
Princes
&
Magistrates
are
wont
to
doe
:
and
so
some
do
think
that
God
hath
granted
some
sin
to
be
done
without
danger
or
threatning
of
punishment
,
lest
more
and
more
hainous
mischiefs
should
ensue
.
And
are
not
you
of
that
mind
?
No
,
God
forbid
I
should
;
for
the
Apostles
rule
is
both
generall
and
true
,
we
must
not
doe
evill
that
good
may
come
thereof
,
lest
we
be
damned
justly
,
therefore
no
man
may
by
the
law
of
God
admit
any
sin
to
avoid
another
,
Rom.
3.
8.
What
is
your
third
way
of
permitting
?
To
permit
,
doth
sometime
signifie
not
to
hinder
and
stop
evil
when
we
may
and
so
God
is
said
to
permit
sin
,
because
he
could
by
his
grace
hinder
and
prevent
sins
that
none
should
be
committed
;
and
yet
he
doth
willingly
permit
us
in
our
nature
to
sin
:
That
God
doth
thus
permit
sin
,
it
is
evident
by
these
places
of
Scripture
,
Psalm
.
81.
11
,
12.
Acts
14.
16.
That
he
doth
permit
them
willingly
and
not
constrained
thereunto
,
these
places
doe
shew
,
Rom.
9.
19.
Esa.
46.
10.
For
what
cause
doth
not
God
hinder
sin
,
but
permit
it
?
Not
without
cause
,
but
that
he
may
use
our
sins
(
which
is
his
infinite
goodnesse
and
wisdome
)
to
his
own
glory
:
for
hereby
his
justice
in
punishing
of
sin
,
and
his
mercy
in
pardoning
of
sin
is
made
manifest
and
known
,
to
the
great
glory
of
God
and
praise
of
his
Name
.
Whether
doth
God
alter
his
will
at
any
time
or
no
?
For
the
better
understanding
of
this
question
,
we
must
consider
two
things
.
First
,
how
many
ways
our
will
is
changeable
.
Secondly
,
the
causes
that
move
us
to
change
our
wils
.
Very
well
;
declare
the
first
,
how
many
ways
our
wils
are
changeable
?
The
will
of
a
man
is
changeable
two
ways
:
First
,
when
we
begin
to
will
a
thing
which
we
did
not
will
before
.
Secondly
,
when
wee
leave
to
will
that
which
we
willed
before
.
Now
shew
what
be
the
causes
thereof
;
and
first
why
a
man
doth
will
that
which
he
willed
not
before
.
The
causes
of
these
be
two
;
first
our
ignorance
,
because
we
do
know
that
to
be
good
afterward
which
we
knew
not
before
to
be
good
,
and
then
we
will
that
which
we
could
not
before
;
for
ignoti
nulla
cupido
,
for
of
that
which
is
unknown
there
is
no
desire
.
The
second
cause
ariseth
from
the
alteration
of
nature
,
as
if
that
which
was
hurtfull
to
us
at
one
time
became
profitable
to
us
at
another
time
,
then
we
will
have
that
at
one
time
,
which
we
would
not
another
:
as
for
example
,
in
summer
our
will
is
inclined
to
cold
places
,
but
in
winter
our
will
is
altered
,
and
doth
affect
and
desire
the
warm
.
Whether
is
there
any
such
cause
in
God
to
make
him
change
his
will
,
or
not
?
No
,
neither
of
these
causes
can
be
in
God
;
not
the
first
,
for
he
doth
most
perfectly
know
all
things
from
all
eternity
;
not
the
second
,
for
there
is
nothing
in
God
for
which
any
thing
may
be
found
to
be
profitable
or
hurtful
,
he
is
always
the
same
,
having
need
of
nothing
,
and
therefore
he
cannot
will
any
thing
that
is
new
to
him
,
and
consequently
his
will
is
not
changeable
.
But
what
say
you
to
the
second
way
of
changing
our
wils
;
that
is
,
of
leaving
to
wil
that
which
before
we
had
determined
,
wherof
cometh
that
?
For
this
there
may
be
yeelded
two
reasons
.
1.
We
do
change
our
wils
of
our
own
accord
,
because
the
latter
thing
doth
seem
to
us
to
be
better
then
the
former
.
2.
Being
constrained
or
against
our
minds
we
doe
oftentimes
change
our
wils
,
because
our
first
counsell
was
hindred
by
some
crosse
event
,
that
it
could
not
have
his
due
effect
.
Whether
are
any
of
these
two
causes
in
God
,
that
for
those
he
should
change
his
will
?
No
,
God
doth
neither
of
his
owne
accord
,
nor
yet
by
constraint
change
his
will
,
but
his
decrees
are
,
and
ever
have
been
,
and
always
shall
be
fulfilled
,
and
none
shall
hinder
the
will
of
God
,
for
it
doth
always
remain
one
and
the
same
;
and
this
doctrine
is
most
strong●y
guarded
and
fenced
with
these
places
of
Scripture
,
Num.
23.
19.
1
Sam.
15.
19.
Mal.
3.
6.
Esa.
46.
10.
Rom.
11.
29.
Paul
saith
,
1
Tim.
2.
4.
It
is
the
will
of
God
that
all
men
should
be
saved
,
and
come
to
the
knowledge
of
the
truth
,
and
yet
all
are
not
saved
;
therefore
Gods
will
is
mutable
.
If
this
place
be
under
stood
of
Gods
revealed
will
,
then
the
sense
is
this
,
that
God
doth
call
all
men
by
the
preaching
of
his
word
to
the
knowledge
of
his
truth
,
and
to
eternall
salvation
,
if
they
will
beleeve
in
Christ
:
but
if
it
be
understood
of
the
secret
will
of
God
,
the
sense
may
be
three-fold
;
First
,
all
men
,
that
is
,
of
all
sorts
and
degrees
,
he
will
have
some
.
Secondly
,
so
many
as
are
saved
,
all
are
saved
by
the
will
of
God
.
Thirdly
,
God
willeth
that
all
shall
be
saved
;
that
is
,
all
the
Elect
:
for
in
the
Scriptures
,
this
word
all
,
is
put
sometimes
for
the
Elect
,
without
the
Reprobate
;
as
Rom.
5.
18.
Cor.
15.
22.
What
is
there
comprehended
under
the
holinesse
of
Gods
will
?
Holinesse
is
a
generall
attribute
of
God
,
What
instructions
doe
you
draw
from
the
holinesse
of
God
?
That
as
every
one
cometh
nearer
unto
him
in
holinesse
,
so
they
are
best
liked
and
loved
of
him
,
and
consequently
it
should
breed
a
love
in
our
hearts
of
holinesse
and
hatred
of
the
contrary
.
That
this
ought
to
kill
in
us
all
evill
thoughts
and
opinions
which
can
rise
of
God
in
our
hearts
,
seeing
that
in
him
that
is
holinesse
it self
,
there
can
be
no
iniquity
.
Wherein
doth
the
holinesse
of
God
especially
appeare
?
In
his
Goodnesse
and
Justice
,
Exod.
20.
5.
6.
&
34.
6
,
7.
Nahum
1.
2
,
3.
Jer.
32.
18
,
19.
What
is
Gods
goodnesse
?
It
is
an
essentiall
property
in
God
,
whereby
he
is
infinitely
good
in
and
of
himselfe
,
and
likewise
beneficiall
to
all
his
creatures
;
Ps.
145.
7.
Mark
.
10.
18.
James
1.
17.
Mat.
5.
45.
Psal.
34.
9.
How
many
wayes
then
is
the
goodnesse
of
God
to
be
considered
?
Two
wayes
:
either
as
he
is
in
his
own
nature
of
himself
simply
good
and
goodnesse
it selfe
,
(
i.
so
perfect
,
and
every
way
so
absolute
,
as
nothing
can
be
added
unto
him
)
or
else
as
he
is
good
to
others
:
both
waies
God
is
in
himself
a
good
God
,
but
especially
for
his
goodnes
towards
us
,
he
is
called
a
good
God
,
as
a
Prince
is
called
a
good
Prince
.
Shew
how
that
is
.
A
Prince
may
be
a
good
man
if
he
hurt
no
man
,
and
liveth
honestly
,
&c.
but
he
is
not
called
a
good
Prince
except
he
be
good
to
his
subjects
,
that
is
,
if
he
be
not
milde
,
gentle
,
liberall
,
just
,
a
defender
of
the
godly
,
a
punisher
of
the
wicked
;
so
that
the
good
may
live
a
quiet
and
a
peaceable
life
in
all
honesty
and
goodnesse
:
Is
nothing
good
but
God
?
Nothing
of
it selfe
,
and
perfectly
,
Matth.
19.
17.
howbeit
,
by
him
,
and
from
him
,
doe
come
good
things
.
Gen.
1.
ult
.
which
have
not
their
goodnesse
of
themselves
;
for
whatsoever
goodnesse
is
in
the
creatures
,
it
is
of
God
the
Creatour
;
and
they
are
so
farre
forth
good
,
as
they
are
made
good
by
God
,
and
are
made
partakers
of
his
goodnesse
.
1
Cor.
4.
7.
James
1.
17.
Again
,
that
goodnesse
which
is
in
the
things
created
,
whether
it
be
naturall
or
supernaturall
,
is
imperfect
and
finite
,
but
the
goodnesse
of
God
is
most
perfect
and
infinite
;
and
therefore
onely
God
is
truly
good
,
and
goodnesse
it selfe
:
yea
,
he
is
Summum
bonum
,
that
chief
good
of
all
to
be
desired
.
Is
the
goodnesse
of
God
extended
unto
all
creatures
?
Yea
,
it
is
so
;
and
as
this
is
known
by
dayly
experience
,
so
it
is
witnessed
by
the
Scriptures
following
,
Psal.
119.
64.
&
145.
15.
Mat.
5.
45.
Hath
God
shewed
his
goodnesse
to
all
alike
?
No
,
for
the
things
created
are
of
two
sorts
;
either
invisible
,
or
visible
;
invisible
as
Angels
,
unto
whom
the
Lord
hath
given
more
excellent
gifts
then
to
the
other
.
And
was
his
goodnesse
parted
equally
among
them
?
No
,
for
some
he
suffered
to
fall
into
sin
,
for
which
they
were
thrust
down
from
heaven
to
hell
,
2
Pet.
2.
4.
others
he
hath
preserved
by
his
grace
,
that
they
should
not
fall
away
from
him
.
Is
his
goodnesse
alike
to
his
visible
creatures
?
No
,
for
of
them
some
are
endued
with
reason
,
as
mankind
,
some
are
void
of
reason
,
and
therefore
is
man
called
a
Lord
over
the
rest
of
the
creatures
.
Is
the
goodnesse
of
God
alike
to
reasonable
creatures
?
No
,
for
of
them
God
in
his
mercy
hath
chosen
some
to
eternall
life
,
whom
he
hath
purposed
to
call
effectually
in
his
time
,
that
they
may
be
justified
and
glorified
by
Christ
;
others
he
hath
in
his
justice
left
to
their
sins
without
any
effectuall
calling
,
to
perish
for
ever
.
What
testimony
of
Scripture
have
you
that
Gods
goodnesse
is
farre
greater
to
the
Elect
,
then
to
the
Reprobate
?
It
appeareth
by
the
words
of
our
Saviour
Christ
,
Mat.
13.
11.
and
of
the
Prophet
Asaph
,
Ps.
73.
1.
yet
God
is
good
,
that
is
,
singularly
good
,
to
Israel
,
even
to
the
pure
in
heart
,
but
God
makes
his
Elect
onely
to
be
pure
in
heart
,
Psal.
51.
10.
Doth
the
goodnesse
of
God
towards
all
men
turn
to
the
good
of
all
men
?
No
,
for
in
the
Reprobate
Gods
goodnesse
is
turned
into
evill
,
and
serveth
to
their
destruction
,
2
Cor.
2.
15.
and
that
is
through
their
own
fault
,
for
they
doe
contemne
and
altogether
abuse
the
goodnesse
of
God
,
and
for
all
his
goodnesse
bestowed
upon
them
continually
,
they
never
trust
him
,
nor
trust
in
him
.
Rom.
2.
4.
Psal.
106.
13.
How
may
we
use
the
goodness
of
God
to
our
good
,
and
to
our
salvation
?
If
we
have
the
goodnesse
of
God
in
a
true
and
worthy
estimation
,
if
we
use
it
with
feare
and
reverence
,
and
thereby
learn
to
repent
us
of
our
sins
,
and
to
repose
all
our
trust
and
confidence
in
the
Lord
for
his
goodnesse
,
then
shall
all
things
,
yea
,
even
our
sinnes
work
for
our
good
;
What
use
must
we
make
of
Gods
goodnesse
?
It
teacheth
us
that
we
have
and
doe
serve
a
true
God
,
for
he
is
no
true
God
,
that
is
not
so
good
as
our
God
is
.
We
learn
hereby
,
that
by
this
goodnesse
of
his
,
he
useth
all
things
well
.
If
our
God
be
so
good
,
we
should
be
ashamed
to
offend
him
,
as
it
is
intolerable
to
hurt
an
infant
that
is
innocent
and
harmlesse
,
so
it
is
most
intolerable
to
requite
the
Lords
goodnesse
with
evill
.
If
God
be
so
good
,
and
goodnesse
it selfe
,
we
must
trust
him
,
and
trust
in
him
;
for
we
will
repose
trust
in
good
men
,
and
shall
we
not
much
more
in
our
good
God
?
It
teacheth
us
never
to
lay
the
fault
upon
God
for
any
thing
,
nor
to
complain
of
Gods
dealing
,
for
he
is
alwayes
perfectly
good
;
and
all
that
he
doth
is
perfectly
good
,
whatsoever
men
judge
of
it
.
Seeing
God
is
good
to
us
,
we
ought
to
be
good
one
towards
another
.
To
what
end
is
it
,
that
the
goodnesse
of
God
is
not
to
all
alike
?
1
Tim.
2.
9.
It
serveth
to
the
adoring
and
beautifying
of
Gods
Church
,
1
Tim.
2.
9.
It
serveth
to
the
maintenance
of
mutuall
love
,
and
society
amongst
men
;
for
if
the
goodnesse
of
God
were
to
all
alike
,
then
one
could
not
help
another
,
and
to
this
end
serves
the
variety
of
gifts
,
1
Cor.
12.
20.
Eph.
4.
7.
12.
It
maketh
to
the
greater
manifesting
of
the
glory
of
the
goodnesse
of
God
;
for
if
all
had
alike
,
we
would
contemn
this
goodnesse
,
thinking
that
he
were
bound
to
be
good
to
us
of
necessity
.
From
the
consideration
of
Gods
speciall
goodnesse
towards
us
his
Elect
by
Christ
to
salvation
,
we
must
arise
to
the
study
of
good
works
,
whereby
Gods
goodnesse
may
be
glorified
,
Tit.
2.
3
,
4
,
5
,
6
,
7
,
8.
What
be
the
severall
branches
of
the
goodnesse
of
God
?
His
graciousnesse
,
his
love
,
and
his
mercy
;
Tit.
3.
3
,
4
,
5.
What
is
the
graciousnesse
of
God
?
It
is
an
essentiall
property
whereby
he
is
of
himselfe
most
gracious
and
amiable
,
and
freely
declareth
his
favour
unto
his
creatures
above
their
desert
,
Psal.
145.
8.
15
,
16.
Rom.
11.
6.
Tit.
2.
11.
Is
he
only
gracious
?
Only
in
and
of
himselfe
,
for
that
whatsoever
is
gracious
and
amiable
,
it
is
from
him
.
What
learn
you
from
this
?
That
we
ought
to
love
and
reverence
God
above
all
;
for
seeing
gracious
and
amiable
men
doe
winne
love
and
reverence
from
others
,
in
whose
eyes
they
appear
gracious
and
amiable
,
who
is
able
more
to
winne
this
at
our
hands
,
then
God
who
is
the
fountain
of
all
graciousnesse
and
amiablenesse
?
For
the
better
understanding
of
this
attribute
,
shew
how
this
word
Grace
is
used
in
the
Scripture
.
It
is
used
in
three
severall
significations
,
sometimes
it
is
put
for
comelinesse
,
stature
,
meeknesse
,
or
mildnesse
;
Luk.
2.
25.
sometime
for
free
favour
whereby
one
embraceth
another
,
pardoning
former
injuries
,
and
receiving
the
partie
offending
into
favour
again
.
Gen.
6.
8.
Thirdly
,
it
is
taken
for
all
kind
of
gifts
and
graces
,
which
of
his
free
favour
are
bestowed
;
whether
temporall
or
eternall
:
Acts
2.
23.
Eph.
4.
7.
Whether
is
there
grace
in
God
according
to
the
first
signification
of
grace
or
no
?
Yea
,
for
God
is
of
his
own
nature
most
gracious
,
and
grace
it selfe
,
which
grace
was
in
Christ
Jesus
from
his
infancie
,
(
as
he
was
man
)
and
did
every
day
more
and
more
increase
,
Luke
2.
52.
Psal.
45.
9.
And
amongst
all
things
that
were
created
,
there
was
nothing
indued
with
such
grace
,
as
was
the
humane
nature
of
Christ
,
and
that
was
by
the
fulnesse
of
the
Godhead
which
dwelt
bodily
in
him
,
Coloss.
2.
9.
Whether
is
grace
properly
attributed
to
God
in
the
second
sense
or
no
?
Yea
,
most
properly
;
for
God
doth
justifie
us
:
that
is
,
he
doth
account
us
for
just
through
his
Sonne
Jesus
Christ
,
and
that
of
his
free
grace
and
favour
,
without
any
desert
of
our
parts
or
any
thing
in
us
,
Rom.
3.
20.
24.
&
4.
16.
What
be
the
causes
of
this
grace
or
favour
of
God
?
The
efficient
cause
is
his
goodnesse
and
free
will
;
the
finall
cause
cause
thereof
is
the
salvation
of
his
chosen
children
,
and
the
glory
of
himselfe
,
and
of
his
Son
Christ
Jesus
.
What
be
the
effects
of
Gods
grace
to
us
wards
?
In
generall
,
the
grace
of
God
(
whereof
there
is
no
cause
in
us
but
onely
his
own
goodnesse
and
will
)
is
the
first
cause
,
the
middle
cause
,
and
the
the
last
cause
,
and
the
onely
cause
of
all
that
belongs
to
our
salvation
.
Rom.
9.
11.
And
particularly
,
it
is
the
cause
of
our
Election
,
of
our
Redemption
,
of
the
sending
of
Christ
into
the
world
,
of
our
Calling
,
of
the
preaching
of
the
Gospell
;
Eph.
1.
4.
John
3.
11.
34.
Rom.
5.
8.
It
was
the
cause
why
the
Apostles
were
called
to
the
preaching
of
the
Gospell
,
Gal.
1.
15
,
16.
Eph.
3.
8.
9.
It
is
the
cause
of
our
Faith
,
of
the
forgivenesse
of
our
sinnes
,
of
our
whole
justification
,
of
our
regeneration
,
of
our
renovation
,
of
our
love
to
God
and
our
neighbour
,
of
the
Holy
Ghost
in
us
,
of
our
good
works
,
of
our
obedience
,
of
our
perseverance
,
of
the
feare
of
God
,
of
eternall
life
,
and
of
life
it selfe
.
2
Tim.
1.
9.
Phil.
2.
13.
Rom.
12.
6.
1
Cor.
12.
9.
Rom.
3.
24.
Tit.
3.
5.
1
John
.
4.
9.
Ezek.
36.
27.
Jerem.
32.
40.
and
in
a
word
,
the
begining
,
the
continuance
,
and
the
accomplishment
of
our
whole
salvation
,
doth
depend
wholly
upon
the
grace
and
favour
of
God
;
and
what
good
thing
soever
we
have
,
or
have
had
,
or
may
have
,
belonging
either
to
this
life
or
to
the
life
to
come
,
is
to
be
attributed
wholly
to
the
grace
and
favour
of
God
.
What
is
the
love
of
God
?
It
is
an
essentiall
property
in
God
whereby
he
loves
himselfe
above
all
,
John
4.
16.
Rom.
5.
8.
John
3.
16.
Tit.
3.
4.
Mal.
1.
2
,
3.
What
learn
you
from
hence
?
That
wee
should
love
him
dearely
,
and
other
things
for
him
.
That
we
may
the
better
know
what
the
love
of
God
is
,
declare
first
what
love
is
in
our selves
.
It
is
a
passion
of
the
mind
whereby
we
are
so
affected
towards
the
party
whom
we
love
,
that
we
are
rather
his
then
our
own
,
forgetting
our selves
to
doe
him
good
whom
we
so
love
.
And
is
love
such
a
thing
in
God
?
No
,
the
true
love
of
God
is
not
such
as
our
love
is
.
What
difference
is
there
?
There
is
great
difference
two
wayes
;
First
,
in
time
,
for
love
was
in
God
before
it
was
in
us
,
or
in
any
thing
created
;
for
he
loved
himselfe
and
us
also
before
the
world
was
.
John
17.
23.
Secondly
,
they
differ
in
nature
and
quality
,
for
that
love
which
is
in
God
is
most
perfect
and
pure
,
Rom.
9.
13.
without
passion
;
but
in
us
it
is
imperfect
,
and
matched
with
passions
,
with
impure
affections
and
grief
of
the
mind
.
After
what
manner
doth
the
Scripture
expresse
the
love
of
God
?
In
the
Scriptures
God
doth
compare
himselfe
to
a
father
and
to
a
mother
loving
their
children
,
to
a
hen
gathering
her
chickens
together
under
her
wings
,
to
a
good
shepherd
seeking
up
his
sheep
,
and
to
divers
other
things
.
And
wherefore
serve
these
comparisons
?
They
are
for
our
profit
two
wayes
.
First
,
to
shew
us
that
Gods
love
towards
us
is
most
vehement
and
sincere
.
Secondly
,
to
make
us
bold
in
coming
to
him
,
and
calling
upon
him
;
so
for
this
love
Christ
Jesus
calleth
us
by
all
the
names
of
love
,
as
his
servants
,
his
kinsmen
,
his
friends
,
his
spouse
,
his
brethren
;
and
by
many
names
moe
:
to
shew
,
that
he
loveth
us
with
all
loves
,
the
fathers
love
,
the
mothers
love
,
the
masters
love
,
the
husbands
love
,
the
brothers
love
,
&c.
and
if
all
loves
were
put
together
,
yet
his
love
exceedeth
them
all
,
for
all
could
not
doe
so
much
for
us
,
as
he
alone
hath
done
.
If
love
doth
not
signifie
any
affection
or
passion
in
God
,
as
it
doth
in
us
,
what
then
doth
it
signifie
?
In
God
it
signifieth
three
things
most
perfect
;
first
,
the
eternall
good
will
of
God
towards
some
body
;
for
the
love
of
God
,
(
supposed
towards
the
Elect
)
is
his
everlasting
good
will
,
or
his
purpose
and
determination
to
shew
them
mercy
,
to
doe
them
good
,
and
to
save
them
;
as
in
Rom.
9.
11.
13.
Secondly
,
the
effects
themselves
of
his
love
or
good
will
,
whether
they
be
temporall
,
concerning
this
life
,
or
eternall
,
concerning
the
life
to
come
;
as
in
the
1
John
3.
1.
Thirdly
,
the
pleasure
and
delight
which
he
taketh
in
that
which
he
loveth
,
and
so
it
is
taken
in
Psal.
45.
7.
23.
What
things
doth
God
love
besides
himselfe
?
Besides
himselfe
God
loveth
all
things
else
,
whatsoever
he
made
,
but
he
loveth
not
sinne
and
iniquity
,
for
he
never
made
it
,
as
Saint
John
saith
,
1
John
2.
16.
Again
he
loveth
his
Son
being
manifested
in
the
flesh
,
and
he
loveth
his
chosen
children
for
his
Sons
sake
,
with
whom
he
is
well
pleased
;
Mat.
3.
last
verse
.
Obj.
1.
The
Scripture
saith
that
God
doth
hate
all
that
work
iniquity
,
how
then
can
God
both
hate
and
love
one
and
the
same
man
?
In
every
wicked
man
we
must
consider
two
things
:
First
,
His
nature
;
Secondly
,
his
sinne
.
His
nature
is
the
work
of
God
,
and
that
he
loveth
,
but
his
iniquity
is
not
of
God
,
and
that
he
hateth
.
Obj.
2.
God
doth
afflict
his
children
,
therefore
he
doth
not
love
them
.
Whom
he
loveth
he
correcteth
,
and
therefore
he
correcteth
them
because
he
loveth
them
,
even
as
a
gold-smith
tryeth
his
gold
in
the
fire
,
because
he
loveth
it
.
Whether
doth
God
love
all
alike
or
no
?
No
,
he
preferreth
mankind
before
all
his
other
creatures
,
for
which
cause
God
is
called
Philanthropos
,
that
is
,
a
lover
of
men
;
and
this
appeareth
by
three
effects
of
his
love
.
First
,
he
made
him
according
to
his
own
Image
,
that
is
,
in
righteousnesse
and
true
holinesse
.
Gen.
1.
26.
Eph.
4.
24.
Secondly
,
he
made
him
Lord
over
all
his
creatures
,
Psal.
8.
5
,
6.
Thirdly
,
he
gave
his
own
Son
to
death
for
his
ransom
.
Doth
God
love
all
men
alike
?
No
,
for
he
loveth
his
Elect
better
then
the
Reprobate
;
for
the
Elect
he
calleth
effectually
by
his
Spirit
in
their
hearts
,
when
he
calleth
others
but
by
the
outward
voyce
of
the
Gospell
,
&c.
Again
,
amongst
the
Elect
themselves
,
some
are
actually
wicked
,
and
not
yet
reconciled
nor
called
,
as
was
Paul
before
his
conversion
;
but
the
rest
are
called
and
already
made
holy
by
Faith
in
Christ
,
as
Paul
was
after
his
conversion
;
and
of
these
,
he
loveth
the
latter
sort
with
a
greater
measure
of
love
then
the
former
;
as
the
Scripture
testifieth
in
Prov.
8.
17.
What
manner
of
love
doth
God
beare
to
his
elect
?
It
hath
three
adjuncts
or
properties
;
First
,
it
is
free
without
desert
.
Secondly
,
it
is
great
without
comparison
.
Thirdly
,
it
is
constant
without
any
end
.
How
is
the
love
of
God
said
to
be
free
?
It
is
free
two
wayes
:
first
,
because
nothing
caused
God
to
love
us
,
but
his
own
goodnesse
and
grace
,
and
therefore
Saint
John
saith
that
his
love
was
before
ours
,
1
John
4.
7.
Secondly
,
it
is
free
,
because
God
in
loving
us
,
did
not
regard
any
thing
that
belonged
to
his
own
commodity
;
for
as
David
saith
,
he
hath
no
need
of
our
goods
,
but
onely
to
our
owne
salvation
he
loved
us
,
Psal.
162.
Wherein
doth
the
greatnesse
of
Gods
love
appear
to
his
Elect
?
It
appeareth
two
wayes
:
First
,
by
the
meanes
which
God
useth
to
save
us
by
,
that
is
,
the
death
of
his
Son
,
and
so
John
setteth
forth
his
love
,
1
John
3.
16.
when
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
as
if
he
should
say
,
so
vehemently
,
so
ardently
,
so
earnestly
,
so
wonderfully
did
he
love
us
,
that
for
our
salvation
he
spared
not
his
own
only
begotten
Son
,
but
gave
him
to
the
death
of
the
Crosse
for
our
salvation
.
What
else
doth
set
forth
the
greatnesse
of
Gods
love
towards
us
?
The
consideration
of
our
own
selves
,
for
he
did
not
only
give
his
only
Son
to
death
for
us
,
but
it
was
for
us
being
his
enemies
;
and
this
circumstance
is
used
by
the
Apostle
to
expresse
the
same
,
Rom.
5.
7
,
8.
Where
find
you
it
written
that
Gods
love
is
constant
and
perpetuall
?
That
is
manifestly
shewed
in
these
Scriptures
following
,
Hos.
11.
9.
John
13.
1.
Rom.
11.
29.
for
God
is
unchangeable
in
his
love
which
is
his
essence
and
nature
,
and
therefore
is
God
called
love
in
the
Scriptures
,
1
John
4.
8.
What
use
must
we
make
of
Gods
love
?
First
,
John
17.
3
?
Secondly
,
out
of
the
knowledge
of
this
love
,
as
out
of
a
fountain
springeth
the
love
of
God
and
our
neighbour
;
for
S.
John
saith
,
he
that
loveth
not
,
knoweth
not
God
,
for
God
is
love
,
1
Joh.
4.
8.
Thirdly
,
when
we
consider
that
God
loveth
all
his
creatures
which
he
made
,
it
should
teach
us
not
to
abuse
any
of
the
creatures
to
serve
our
lusts
and
beastly
affections
,
for
God
will
punish
them
which
abuse
his
beloved
,
as
he
punished
the
rich
glutton
which
abused
the
creatures
of
God
,
Luk.
16.
Fourthly
,
we
are
taught
to
love
all
the
creatures
,
even
the
basest
of
all
,
seeing
that
God
loveth
them
,
and
for
the
love
he
beareth
to
us
,
he
made
them
,
and
we
must
(
if
we
love
them
for
Gods
sake
)
use
them
sparingly
,
moderately
,
and
equally
or
justly
;
to
this
end
we
are
commanded
to
let
our
cattell
rest
upon
the
Sabbath
day
as
well
as
our selves
;
to
this
end
we
are
forbidden
to
kill
the
damme
upon
her
nest
,
and
to
this
end
we
are
forbidden
to
musle
the
mouth
of
the
Oxe
which
treadeth
out
the
Corn
,
Deut.
25.
4.
1
Cor.
9.
9.
Fiftly
,
we
are
taught
from
hence
to
love
mankind
better
then
all
other
creatures
,
because
God
doth
so
;
and
therefore
we
must
not
spare
any
thing
that
we
have
that
may
make
for
the
safety
of
his
body
,
and
the
salvation
of
his
soul.
And
for
this
cause
we
are
commanded
to
love
our
enemies
,
and
to
do
them
good
,
because
our
good
God
doth
so
.
Sixtly
,
from
Gods
love
we
learn
to
preferre
the
godly
brethren
and
those
that
professe
sincerely
the
same
religion
that
we
professe
,
before
other
men
,
because
Gods
love
is
greater
to
his
elect
then
to
the
reprobate
,
and
this
doth
the
Apostle
teach
us
,
Gal.
6.
10.
Seventhly
,
whereas
Gods
love
is
freely
bestowed
upon
us
,
this
teacheth
us
to
be
humble
,
and
to
attribute
no
part
of
our
salvation
to
our selves
,
but
only
to
the
free
love
of
God
.
Eightly
,
from
hence
ariseth
the
certainty
of
our
salvation
;
for
if
Gods
love
was
so
free
&
great
when
we
were
his
enemies
,
much
more
will
it
be
so
and
constant
also
to
us
being
reconciled
to
God
by
Jesus
Christ
,
Rom.
5.
10.
What
is
the
mercy
of
God
?
It
is
his
mind
and
will
always
most
ready
to
succour
him
that
is
in
misery
;
or
an
essentiall
property
in
God
,
whereby
he
is
meerly
ready
of
himself
to
help
his
creatures
in
their
miseries
,
Esa.
30.
18.
Lam.
3.
22.
Exod.
33.
19.
Why
adde
you
this
word
meerly
?
To
put
a
difference
between
the
mercy
of
God
and
the
mercy
that
is
in
men
,
for
their
mercy
is
not
without
some
passion
,
compassion
,
or
fellow-feeling
of
the
miseries
of
others
,
but
the
mercy
of
God
is
most
perfect
and
effectuall
,
ready
to
help
at
all
needs
of
himself
.
But
seeing
mercy
is
grief
and
sorrow
of
mind
conceived
at
anothers
miseries
,
how
can
it
be
properly
attributed
to
God
in
whom
are
no
passions
nor
griefs
?
Indeed
in
us
mercy
may
be
such
a
thing
,
but
not
in
God
;
mercy
was
first
in
God
,
and
from
him
was
derived
to
us
,
and
so
he
is
called
the
Father
of
mercies
,
2
Cor.
1.
3.
and
when
it
came
to
us
,
it
was
matched
with
many
infirmities
and
passions
,
but
it
is
improperly
attributed
to
God
from
our selves
as
though
it
were
first
in
us
.
Declare
then
briefly
what
things
of
perfection
are
signified
by
this
word
[
mercy
]
in
God
?
By
the
name
of
[
mercy
]
two
things
are
signified
in
God
properly
.
First
,
the
mind
and
will
ready
to
help
and
succour
.
Secondly
,
the
help
it self
,
and
succour
or
pity
that
is
then
shewed
.
Where
in
the
Scripture
is
mercy
taken
the
first
way
?
Those
places
of
Scripture
are
so
to
be
understood
wherein
God
doth
call
himself
mercifull
;
and
saith
,
that
he
is
of
much
mercy
;
that
is
,
he
is
of
such
a
nature
as
is
most
ready
to
free
us
from
our
evils
.
Where
is
it
taken
in
the
other
sense
for
the
effects
of
mercy
?
In
Rom.
9.
15.
where
it
is
said
,
God
will
have
mercy
on
whom
hee
will
have
mercy
;
that
is
,
he
will
call
whom
he
will
call
;
hee
will
justifie
whom
hee
will
;
hee
will
pardon
whom
he
will
;
and
will
deliver
and
save
from
all
their
miseries
and
evils
whom
he
will
;
and
these
be
the
effects
of
Gods
mercies
.
Again
,
in
Exod.
20.
6.
it
is
so
taken
.
From
whence
springeth
this
mercy
of
God
?
The
essence
and
beeing
of
God
is
most
simple
without
any
mixture
or
composition
;
and
therefore
in
him
there
are
not
divers
qualities
and
vertues
as
there
be
in
us
,
whereof
one
dependeth
upon
another
,
or
one
differs
from
another
,
but
for
our
capacity
and
understanding
,
the
Scripture
speaketh
of
God
as
though
it
were
so
,
that
so
we
may
the
better
perceive
what
manner
of
God
,
and
how
good
our
God
is
.
Well
then
,
seeing
the
Scriptures
doe
speak
so
for
our
understanding
,
let
us
hear
whereof
this
mercy
commeth
.
The
cause
is
not
in
us
,
but
only
in
God
himself
,
and
mercy
in
God
doth
spring
out
of
his
free
love
towards
us
.
Why
doe
you
say
out
of
the
free
love
of
God
?
are
there
more
loves
in
God
then
one
?
There
are
two
kinds
of
love
in
God
:
one
is
wherewith
the
Father
loveth
the
Son
,
and
the
Son
the
Father
,
and
which
the
holy
Ghost
beareth
towards
both
the
Father
and
the
Son
;
and
this
love
I
call
the
naturall
love
of
God
,
so
that
the
one
cannot
but
love
the
other
;
but
the
love
wherewith
he
loveth
us
is
voluntary
,
not
being
constrained
thereunto
,
and
therefore
is
called
the
free
love
of
God
,
and
thereof
it
commeth
to
passe
that
mercy
is
also
wholly
free
,
that
is
,
without
reward
or
hope
of
recompence
,
and
excludeth
all
merit
.
How
prove
you
that
the
mercy
of
God
ariseth
out
of
his
love
?
That
the
love
of
God
is
the
cause
of
his
mercy
,
it
is
manifest
in
the
Scriptures
,
1
Tim.
1.
2.
Paul
saluteth
Timothy
in
this
order
,
Grace
,
mercy
and
peace
from
God
the
Father
,
and
from
the
Lord
Jesus
Christ
,
to
shew
that
that
peace
which
the
world
cannot
give
,
the
mercy
of
God
is
the
cause
of
it
,
and
the
cause
of
his
mercy
is
his
grace
,
and
his
grace
is
nothing
else
but
his
free
favour
and
love
towards
us
.
The
same
order
doth
Paul
observe
in
Titus
3.
4
,
5.
where
he
saith
,
when
the
goodnesse
and
love
of
God
our
Saviour
appeareth
not
by
the
works
of
righteousnesse
,
which
we
had
done
,
but
according
to
his
mercy
he
saved
us
.
First
,
he
sets
down
the
goodnesse
of
God
as
the
cause
of
his
love
.
Secondly
,
his
love
as
the
cause
of
his
mercy
.
And
thirdly
,
his
mercy
as
the
cause
of
our
salvation
;
and
our
salvation
as
the
effect
of
all
:
and
therefore
there
is
nothing
in
us
which
may
move
the
Lord
to
shew
mercy
upon
us
,
but
only
because
he
is
goodnesse
it self
by
nature
;
and
to
this
doth
the
Psalmist
bear
witnesse
,
Psal.
100.
5.
saying
,
that
the
Lord
is
good
,
his
mercy
is
everlasting
,
and
his
truth
is
from
generation
to
generation
.
Towards
whom
is
the
mercy
of
God
extended
or
shewed
?
For
the
opening
of
this
point
we
are
to
consider
that
the
mercy
of
God
is
twofold
:
First
,
generall
;
Secondly
,
speciall
.
God
as
a
God
doth
shew
mercy
generally
upon
all
his
creatures
being
in
misery
,
and
chiefly
to
men
,
whether
they
be
just
or
unjust
,
Psal.
140.
&
147.
and
so
doth
succour
them
,
either
immediately
by
himself
,
or
else
mediately
by
creatures
:
as
by
Angels
or
Men
,
by
the
Heavens
,
by
the
Elements
,
and
by
other
living
creatures
,
and
this
generall
mercy
of
God
is
not
extended
to
the
eternall
salvation
of
all
,
but
is
only
temporary
and
for
a
while
.
Of
this
read
Luk.
6.
36.
What
say
you
to
the
speciall
mercy
of
God
?
That
I
call
the
speciall
mercy
of
God
,
which
God
as
a
most
free
God
hath
shewed
to
whom
he
would
,
and
denyed
to
whom
he
would
:
and
this
pertaineth
only
to
the
elect
,
and
those
which
fear
him
,
Psal.
103.
11.
for
he
sheweth
mercy
upon
them
to
their
eternall
salvation
,
and
that
most
constantly
,
while
he
doth
effectually
call
them
unto
himself
,
while
he
doth
freely
and
truly
pardon
their
sins
,
and
justifie
them
in
the
bloud
of
the
Lamb
Jesus
Christ
;
while
he
doth
sanctifie
them
with
his
grace
,
and
doth
glorifie
them
in
eternall
life
:
and
of
this
speciall
mercy
we
may
read
in
Eph.
2.
4
,
5
,
6.
How
great
is
the
mercy
of
God
?
It
is
so
great
that
it
cannot
be
expressed
nor
conceived
of
us
:
and
that
is
proved
by
these
Scriptures
following
,
Ps.
145.
9.
James
2.
13.
1
Cor.
11.
32.
Psal.
57
10.
How
long
doth
the
mercy
of
God
continue
towards
us
?
Although
the
mercy
of
God
be
great
and
infinite
in
Christ
,
yet
for
that
mercy
which
pardoneth
our
sins
and
calleth
us
to
faith
and
repentance
by
the
Gospel
,
there
is
no
place
after
death
,
but
onely
while
we
live
in
this
world
,
which
is
warranted
by
these
places
ensuing
,
Gal.
6.
10.
Let
us
doe
good
whilest
we
have
time
;
to
shew
,
that
a
time
will
come
when
we
shall
not
be
able
to
doe
good
.
Apoc.
7.
17.
Be
faithfull
unto
the
death
,
and
I
will
give
thee
a
Crown
of
life
,
to
shew
,
that
the
time
which
is
given
unto
death
is
a
time
of
repentance
,
and
of
exercising
of
faith
and
of
works
,
but
after
death
there
is
no
time
but
to
receive
either
an
immortall
Crown
if
we
have
been
faithfull
,
or
everlasting
shame
if
we
have
been
unfaithfull
:
Besides
these
,
see
Apoc.
14.
13.
Mark
.
9.
45.
Esa.
ult.
24.
Luk.
16.
24
,
25
,
26.
Mat.
15.
11
,
12.
John
9.
4.
What
uses
may
we
make
of
Gods
mercies
?
First
,
it
serveth
to
humble
us
;
for
the
greater
mercy
is
in
God
,
the
greater
misery
is
in
us
.
Secondly
,
we
must
attribute
our
whole
salvation
unto
his
mercy
.
Thirdly
,
we
must
flee
to
God
in
all
our
troubles
with
most
sure
confidence
.
Fourthly
,
we
must
not
abuse
it
to
the
liberty
of
the
flesh
to
sin
,
although
we
might
find
mercy
with
God
after
death
,
for
the
mercy
of
God
specially
appertains
to
those
that
fear
him
,
Psal.
103.
11.
Fiftly
,
the
meditation
of
Gods
mercies
towards
us
should
make
us
to
-
love
God
,
Psa.
116.
1.
Luk.
7.
47.
-
fear
God
,
Psa.
130.
4.
-
praise
God
,
Ps.
86.
12
,
13.
&
103.
2
,
3
,
4.
Sixtly
,
it
must
make
us
mercifull
one
to
another
,
Luk.
6.
36.
Matth.
18.
32
,
33.
What
is
the
justice
of
God
?
It
is
an
essentiall
property
in
God
,
whereby
he
is
infinitely
just
in
himself
,
of
himself
,
for
,
from
,
by
himself
alone
,
and
none
other
,
Psalm
.
11.
7.
What
is
the
rule
of
this
justice
?
His
own
free
will
,
and
nothing
else
,
for
whatsoever
he
willeth
is
just
,
and
because
he
willeth
it
,
therefore
it
is
just
,
not
because
it
is
just
,
therefore
he
willeth
it
,
Eph.
1.
11.
Psal.
115.
3.
Mat.
20.
15.
which
also
may
be
applied
to
the
other
properties
of
God
.
Explain
this
more
particularly
?
I
say
,
that
God
doth
not
always
a
thing
because
it
is
just
,
but
therefore
any
thing
is
just
,
that
is
just
,
because
God
will
have
it
so
;
and
yet
his
will
is
joyned
with
his
wisdome
:
as
for
example
,
Abraham
did
judge
it
a
most
just
,
and
righteous
thing
to
kill
his
innocent
son
,
not
by
the
law
,
for
that
did
forbid
him
,
but
only
because
he
did
understand
it
was
the
speciall
will
of
God
,
and
he
knew
that
the
will
of
God
was
not
only
just
,
but
also
the
rule
of
all
righteousnesse
.
That
wee
may
the
better
understand
this
attribute
,
declare
unto
mee
how
many
manner
of
wayes
one
may
be
just
or
righteous
.
Three
manner
of
ways
;
either
by
nature
,
or
by
grace
,
or
by
perfect
obedience
.
How
many
ways
may
one
be
just
by
nature
?
Two
ways
:
First
,
by
himself
,
and
of
himself
,
in
his
own
essence
and
beeing
;
thus
we
say
,
that
in
respect
of
this
essentiall
righteousnesse
,
there
is
none
just
but
God
onely
,
as
Christ
saith
,
none
is
good
but
God
only
.
Secondly
,
derivatively
by
the
benefit
of
another
,
to
be
either
made
righteous
,
or
born
just
;
and
in
respect
of
this
naturall
gift
of
righteousnesse
we
say
,
that
in
the
beginning
Adam
was
made
just
,
because
he
was
created
just
,
and
in
his
whole
nature
was
righteous
and
good
,
but
this
righteousnesse
was
derived
from
God
.
Whom
doe
you
call
just
by
grace
?
All
the
elect
which
are
redeemed
by
the
death
of
Christ
,
and
that
in
two
respects
.
First
,
because
the
righteousnesse
of
Christ
is
imputed
unto
them
,
&
so
by
grace
and
favour
in
Christ
their
head
they
are
just
before
God
.
Secondly
,
because
of
grace
and
favour
they
are
regenerated
by
the
holy
Ghost
,
by
the
vertue
of
whose
inherent
righteousnesse
and
holinesse
they
are
made
holy
and
just
,
and
whatsoever
they
doe
by
it
is
accepted
for
just
for
Christs
sake
.
Whom
doe
you
call
just
and
righteous
by
yeelding
perfect
and
willing
obedience
to
God
and
his
law
?
No
man
in
this
world
after
the
fall
of
Adam
(
Christ
only
excepted
)
ever
was
,
or
can
be
just
after
that
manner
.
What
say
you
of
Christ
?
how
was
he
just
?
Our
Lord
and
Saviour
Jesus
Christ
is
most
perfectly
just
and
righteous
every
manner
of
way
.
First
,
as
he
is
God
he
is
in
his
own
essence
,
of
himself
,
and
by
himself
most
just
,
even
as
the
Father
is
eternall
righteousnesse
it self
.
Secondly
,
as
he
was
Man
he
was
just
by
nature
,
because
he
was
conceived
without
sinne
,
and
so
was
borne
just
and
righteous
.
Thirdly
,
by
vertue
of
his
union
with
his
divine
nature
,
which
is
eternall
righteousnesse
it self
,
he
is
most
just
.
Fourthly
,
by
receiving
the
gifts
of
the
holy
Ghost
without
measure
he
is
most
just
,
Psal.
45.
7.
Fiftly
,
he
did
most
perfectly
obey
the
law
of
God
,
and
kept
it
most
absolutely
,
therefore
that
way
also
he
is
most
just
and
righteous
.
What
conclude
you
upon
all
this
?
That
forasmuch
as
God
onely
is
in
his
own
essence
and
nature
by
himself
,
and
of
himself
,
eternall
justice
and
righteousnesse
,
therefore
this
attribute
of
justice
or
righteousnesse
doth
most
properly
agree
to
God
.
In
how
many
things
is
God
just
?
In
three
things
:
First
,
in
his
Will.
Secondly
,
in
his
Word
.
Thirdly
,
in
his
Works
.
What
mean
you
when
you
say
that
God
is
just
in
his
Will
?
That
whatsoever
he
willeth
is
just
,
his
will
(
as
hath
been
declared
)
being
the
rule
of
justice
.
What
mean
you
when
you
say
that
God
is
just
in
his
Word
?
That
whatsoever
he
speaketh
is
just
.
What
are
the
parts
of
Gods
Word
?
Four
:
First
,
the
History
,
which
is
all
true
.
Secondly
,
the
Precepts
and
the
Laws
,
which
are
perfect
.
Thirdly
,
Promises
and
Threatnings
,
which
are
accomplished
.
Fourthly
,
Hymnes
and
Songs
,
which
are
pure
,
and
holy
,
and
undefiled
.
In
what
respect
is
God
just
in
his
Word
?
First
,
he
speaketh
as
he
thinketh
.
Secondly
,
he
doth
both
as
he
speaketh
and
thinketh
.
Thirdly
,
there
is
no
part
of
his
Word
contrary
to
another
.
Fourthly
,
he
loveth
those
that
speak
the
truth
,
and
hateth
those
that
are
liers
.
What
are
the
Works
of
God
?
1.
His
eternall
decree
whereby
he
hath
most
justly
decreed
all
things
,
and
the
circumstances
of
all
things
from
all
eternity
.
2.
The
just
execution
thereof
in
time
.
What
justice
doth
God
shew
herein
?
Both
his
disposing
and
his
rewarding
justice
.
What
is
Gods
disposing
justice
?
That
by
which
he
as
a
most
free
Lord
ordereth
all
things
in
his
actions
rightly
,
Psal.
145.
17.
In
what
actions
doth
that
appear
?
First
,
he
hath
most
justly
and
perfectly
created
all
things
of
nothing
.
Secondly
,
he
hath
most
wisely
,
justly
,
and
righteously
disposed
all
things
being
created
.
What
is
Gods
rewarding
justice
?
That
whereby
he
rendreth
to
his
creatures
according
to
their
works
.
Wherein
doth
that
appear
?
First
,
he
doth
behold
,
and
approve
,
and
reward
all
good
in
whomsoever
.
Secondly
,
he
doth
behold
,
detest
,
and
punish
all
evill
in
whomsoever
;
to
which
justice
both
his
anger
and
his
hatred
are
to
be
referred
.
What
must
we
understand
by
anger
in
God
?
Not
any
passion
,
perturbation
,
or
trouble
of
the
mind
as
it
is
in
us
,
but
this
word
Anger
when
it
is
attributed
to
God
in
the
Scriptures
signifieth
three
things
.
First
,
a
most
certain
and
just
decree
in
God
to
punish
and
avenge
such
injuries
as
are
offered
to
himself
,
and
to
his
Church
;
and
so
it
is
understood
,
Joh.
3.
36.
Rom.
1.
18.
Secondly
,
the
threatning
these
punishments
and
revenges
,
as
in
Psal.
6.
1.
Hos.
11.
9.
Jonah
2.
9.
Thirdly
,
the
punishments
themselves
,
which
God
doth
execute
upon
ungodly
men
,
and
these
are
the
effects
of
his
anger
,
or
of
his
decree
to
punish
them
;
so
it
is
taken
in
Rom.
2.
5.
Mat.
3.
7.
Eph.
5.
6.
What
use
may
we
make
of
this
Attribute
?
First
,
Secondly
,
Gods
anger
seemeth
to
raise
us
up
from
security
.
Thirdly
,
we
must
not
be
slothfull
when
we
see
the
signs
of
Gods
wrath
comming
,
but
use
ordinary
means
to
prevent
it
.
What
is
that
hatred
that
is
attributed
to
God
?
Not
any
passion
,
or
grief
of
the
mind
as
it
is
in
us
,
but
in
the
Scriptures
these
three
things
are
signified
thereby
.
First
,
his
deniall
of
good
will
and
mercy
to
eternall
salvation
,
as
Rom.
9.
13.
I
have
hated
Esau
;
that
is
,
rejected
him
,
and
have
not
vouchsafed
him
that
favour
and
grace
which
I
have
shewed
upon
Jacob
;
and
we
also
are
said
to
hate
those
things
which
we
neglect
,
and
upon
which
we
will
bestow
no
benefit
nor
credit
,
but
doe
put
them
behind
other
things
,
and
therefore
it
is
said
,
If
any
man
come
unto
me
,
and
hate
not
his
father
and
mother
,
and
wife
and
children
,
&c.
he
cannot
be
my
Disciple
;
that
is
,
he
that
doth
not
put
all
these
things
behind
me
,
and
neglect
them
for
me
,
so
that
the
love
which
he
beareth
to
them
,
must
seem
to
be
hatred
in
comparison
of
the
love
which
he
must
bear
to
me
;
and
in
this
sense
it
is
properly
attributed
to
God
.
Secondly
,
the
decree
of
Gods
just
will
to
punish
sin
,
and
the
just
punishment
it selfe
which
he
hath
decreed
,
as
in
Psal.
5.
6.
&
Job
30.
21.
Thou
turnest
thy selfe
meerly
against
me
,
and
art
an
enemy
unto
me
with
the
strength
of
thine
hand
;
that
is
,
thou
dost
so
sore
chasten
me
,
as
if
thou
didst
hate
me
;
and
in
this
sense
also
it
is
properly
attributed
to
God
,
for
it
is
a
part
of
his
Justice
to
take
punishment
of
sinners
.
Thirdly
,
Gods
displeasure
,
for
those
things
which
we
hate
doe
displease
us
,
and
in
this
sense
it
is
also
properly
attributed
to
God
,
for
it
is
the
part
of
a
most
just
Judge
,
to
disallow
and
detest
evill
,
as
well
as
to
allow
and
like
that
which
is
good
.
By
what
reason
may
this
be
confirmed
?
It
is
the
property
of
him
that
loveth
,
to
hate
and
detest
that
which
is
contrary
to
himselfe
,
and
that
which
he
loveth
.
For
love
cannot
be
without
his
contrary
of
hatred
;
and
as
therefore
the
love
of
good
things
doth
properly
agree
to
God
;
so
doth
also
the
hatred
of
evill
things
,
as
they
are
evill
things
.
Secondly
,
it
is
manifest
by
David
,
that
it
is
no
lesse
vertue
to
hate
the
evill
,
then
it
is
to
love
the
good
;
and
this
hatred
of
sinne
as
it
is
a
vertue
,
and
perfect
hatred
cannot
be
in
us
but
by
the
grace
of
God
;
for
every
good
gift
is
from
above
,
&c.
and
there
can
be
no
good
thing
in
us
,
but
it
is
first
in
God
after
a
more
perfect
manner
then
it
is
in
us
.
What
are
we
to
learn
thereby
?
First
,
that
it
is
a
great
vertue
,
and
acceptable
to
God
to
hate
wickednesse
,
and
wicked
men
themselves
,
not
as
they
are
men
,
but
as
they
are
wicked
;
and
as
David
did
,
Psal.
139.
21
,
22.
And
we
are
no
lesse
bound
to
hate
the
enemies
of
God
,
as
they
are
his
enemies
,
then
to
love
God
,
and
those
that
love
him
.
And
if
we
doe
so
,
then
we
must
also
flee
their
company
,
and
have
no
friendship
or
fellowship
with
them
.
Secondly
,
that
we
must
distinguish
betwixt
mens
persons
and
their
sins
,
and
not
to
hate
the
persons
of
men
,
because
they
are
the
good
creatures
of
God
,
but
their
sinnes
we
must
hate
every
day
more
and
more
,
2
Thess.
3.
6.
14
,
15.
Having
spoken
of
the
essence
and
the
essentiall
proprieties
of
God
,
tell
me
now
how
many
Gods
are
there
?
There
is
onely
one
God
,
and
no
more
.
How
may
this
unity
of
the
Godhead
be
proved
?
By
expresse
testimonies
of
Gods
word
;
by
reasons
grounded
thereon
;
and
by
nature
it selfe
guiding
all
things
to
one
principle
.
What
expresse
testimonies
of
Gods
word
have
you
for
this
?
Deut.
6.
4.
Heare
Israel
,
the
Lord
our
God
is
one
Lord
:
so
in
the
1
Sam.
2.
2.
Psal.
18.
31.
Esa.
44.
6.
&
46.
9.
Mark
.
12.
29.
32.
1
Cor.
8.
4.
6.
What
reasons
have
you
to
prove
that
there
is
but
one
God
?
First
,
we
are
charged
to
give
unto
God
all
our
heart
,
and
all
our
strength
,
and
all
our
soule
.
Deut.
6.
4
,
5.
Mark
.
12.
29
,
30.
If
one
must
have
all
,
there
is
none
left
for
any
other
.
Secondly
,
God
is
the
chiefest
good
,
Psal.
144.
15.
the
first
cause
,
and
the
high
governour
of
all
things
,
Acts
17.
28.
Psal.
19.
1.
but
there
can
be
but
one
such
.
Thirdly
,
the
light
of
reason
sheweth
that
there
can
be
no
more
but
one
that
is
infinite
,
independent
and
Almighty
:
if
God
be
infinite
and
omnipotent
that
doth
all
things
,
there
can
be
but
one
,
for
all
the
rest
must
be
idle
.
How
doth
nature
guide
all
things
to
one
principle
?
The
whole
course
of
the
world
tendeth
to
one
end
,
and
to
one
unity
,
which
is
God
.
How
can
that
be
,
when
there
be
so
many
sundry
things
of
divers
kinds
and
conditions
,
and
one
contrary
to
another
?
That
is
true
indeed
,
but
yet
they
all
together
serve
one
God
.
Is
that
possible
,
can
you
give
an
instance
thereof
,
in
some
familiar
resemblance
?
Yea
,
very
well
;
in
a
field
there
are
divers
battells
,
divers
standards
,
sundry
liveries
,
and
yet
all
turn
head
with
one
sway
at
once
,
by
which
we
know
that
there
is
one
Generall
of
the
field
which
commands
them
all
.
What
makes
this
to
confirm
your
assertion
that
there
is
but
one
God
over
so
many
divers
and
contrary
things
in
the
world
?
Yes
,
for
even
so
in
the
world
we
see
divers
things
not
one
like
another
;
for
some
are
noble
,
some
are
base
,
some
hot
,
some
cold
,
some
well
,
some
lame
,
yet
all
serve
to
the
glory
of
God
their
maker
,
and
the
benefit
of
man
,
and
the
accomplishment
of
the
whole
world
.
And
what
gather
you
from
all
this
?
That
there
is
but
one
God
which
commandeth
them
all
,
like
the
Generall
of
a
field
.
If
one
God
be
the
Authour
of
all
,
why
are
there
so
many
poysons
and
noysome
beasts
?
They
were
not
created
noysome
and
hurtfull
at
the
first
,
but
the
sinne
of
Adam
brought
the
curse
upon
the
creatures
,
Genes.
3.
17.
18.
Secondly
,
although
God
hath
cursed
the
creatures
for
mans
sinne
,
yet
in
his
mercy
hee
doth
so
dispose
and
order
them
that
they
are
profitable
for
us
,
for
poysons
wee
use
them
for
Physick
,
and
the
skins
of
wild
beasts
serve
against
the
cold
,
&c.
Thirdly
,
the
most
hurtfull
things
that
are
might
benefit
us
if
we
knew
how
to
use
them
;
and
whereas
they
annoy
us
,
it
is
not
of
their
own
nature
so
much
as
of
our
ignorance
.
And
what
doe
you
conclude
by
all
this
?
That
they
have
not
two
beginnings
,
one
good
and
another
bad
,
as
some
would
imagine
,
but
one
Authour
thereof
,
which
is
God
himselfe
,
alwayes
most
good
and
gracious
.
If
there
be
but
one
onely
God
,
how
is
it
in
the
Scripture
that
many
are
called
Gods
,
1
Cor.
8.
5.
as
Moses
is
called
Pharaohs
God
,
Exod.
7.
1.
and
Magistrates
are
called
Gods
,
Psal.
82.
6.
as
Idols
,
and
the
belly
,
Phil.
3.
19.
yea
,
and
the
Devill
himselfe
is
called
God
of
this
world
,
2
Cor.
4.
4
?
The
name
Elohim
or
God
,
is
sometimes
improperly
given
to
other
things
,
either
as
they
participate
of
God
his
communicable
attributes
,
as
in
the
two
first
instances
;
or
as
they
are
abusively
set
up
by
man
in
the
place
of
God
(
as
in
the
other
;
)
but
properly
it
signifieth
him
,
who
is
by
nature
God
,
and
hath
his
beeing
not
from
any
thing
but
himself
,
and
all
other
things
are
from
him
,
and
in
this
sense
unto
us
there
is
but
one
God
and
Lord
,
1
Cor.
8.
6.
unto
whom
therefore
,
the
name
Jehovah
is
in
Scripture
incommunicably
appropriated
.
Why
then
are
Magistrates
called
Gods
?
For
foure
causes
:
first
,
to
teach
us
that
such
must
be
chosen
to
beare
rule
,
which
excell
others
in
godlinesse
,
like
Gods
among
men
.
To
encourage
them
in
their
offices
,
and
to
teach
them
that
they
should
not
feare
the
faces
of
men
;
like
Gods
,
which
feare
nothing
.
To
shew
how
God
doth
honour
them
,
and
how
they
must
honour
God
again
,
for
when
they
remember
how
God
hath
invested
them
with
his
own
name
,
it
should
make
them
ashamed
to
serve
the
Devill
or
the
world
,
or
their
own
affections
;
and
move
them
to
execute
Judgment
justly
,
as
if
God
himselfe
were
there
.
To
teach
us
to
obey
them
as
we
would
obey
God
himselfe
,
for
he
which
contemneth
them
,
contemneth
God
himselfe
;
Rom.
13.
2.
and
we
must
not
dishonour
those
,
whom
God
doth
honour
.
Why
are
Idols
called
Gods
?
Not
because
they
are
so
indeed
,
but
because
Idolaters
have
such
an
opinion
of
them
.
Why
is
the
belly
called
a
God
?
Because
some
make
more
thereof
then
of
God
and
his
worship
,
for
all
that
they
can
doe
and
get
is
little
enough
for
their
bellies
,
and
when
they
should
serve
God
,
they
serve
their
bellies
and
beastly
appetites
.
And
why
is
the
Devill
called
the
God
of
this
world
.
Because
of
the
great
power
and
Soveraignty
which
is
given
him
over
the
wicked
,
whom
God
hath
not
chosen
out
of
this
world
.
There
being
but
one
simple
and
individed
Godhead
,
to
whom
doth
this
divine
nature
belong
?
is
it
to
be
attributed
to
one
,
or
to
many
persons
?
We
must
acknowledge
and
adore
three
distinct
persons
subsisting
in
the
unity
of
the
Godhead
.
But
doe
you
not
beleeve
the
Godhead
is
to
be
divided
,
whilst
you
beleeve
that
in
one
God
are
three
persons
?
No
,
not
divided
into
divers
essences
,
but
distinguished
unto
divers
persons
,
for
God
cannot
be
divided
into
severall
natures
,
nor
into
severall
parts
;
and
therefore
must
the
persons
which
subsist
in
that
one
essence
be
onely
distinct
and
not
separate
one
from
another
,
as
in
the
example
of
the
Sun
,
the
beames
and
the
heat
.
What
be
those
resemblances
that
are
commonly
brought
to
shadow
out
unto
us
the
mystery
of
the
Trinity
?
First
,
the
Sun
begetteth
his
own
beams
,
and
from
thence
proceeds
light
and
heat
,
and
yet
is
none
of
them
before
another
,
otherwise
then
in
consideration
of
order
and
relation
,
that
is
to
say
,
that
the
beams
are
begotten
of
the
body
of
the
Sun
,
and
the
light
and
heat
proceed
from
both
.
Secondly
,
from
one
flame
of
fire
proceed
both
light
and
heat
,
and
yet
but
one
fire
.
Thirdly
,
in
waters
there
is
the
well-head
and
the
spring
boyling
out
of
it
,
and
the
stream
flowing
from
them
both
,
and
all
these
are
but
one
water
;
and
so
there
are
there
persons
in
one
Godhead
,
yet
but
one
God
.
Fourthly
,
in
man
the
understanding
cometh
from
the
soul
,
and
the
will
from
both
.
May
it
be
collected
by
naturall
reason
,
that
there
is
a
Trinity
of
Persons
in
the
Vnity
of
the
God-head
?
No
,
for
it
is
the
highest
mystery
of
Divinity
,
and
the
knowledge
thereof
is
most
proper
to
Christians
,
for
the
Turkes
and
Jewes
doe
confesse
one
God-head
,
but
no
distinction
of
persons
in
the
same
.
How
come
we
then
by
the
knowledge
of
this
mystery
?
God
hath
revealed
it
in
the
holy
Scriptures
unto
the
faithfull
.
What
have
we
to
learn
of
this
?
That
those
are
deceived
who
think
this
mystery
is
not
sufficiently
delivered
in
the
Scripture
,
but
dependeth
upon
the
tradition
of
the
Church
.
That
sith
this
is
a
wonderfull
mystery
which
the
Angels
doe
adore
,
we
should
not
dare
to
speak
any
thing
in
it
farther
then
we
have
warrant
out
of
the
word
of
God
,
yea
,
we
must
tye
our selves
almost
to
the
very
words
of
the
Scripture
,
lest
in
searching
we
exceed
and
goe
too
farre
,
and
so
be
overwhelmed
with
the
glory
.
How
doth
it
appear
in
the
holy
Scripture
,
that
the
three
Persons
are
of
that
divine
nature
?
By
the
divine
names
that
it
giveth
to
them
;
as
Jehovah
,
&c.
By
ascribing
divine
attributes
unto
them
;
as
Eternity
,
Almightinesse
,
&c.
By
attributing
divine
works
unto
them
,
as
creation
,
sustentation
,
and
governing
of
all
things
.
By
appointing
divine
worship
to
be
given
unto
them
.
What
speciall
proofes
of
the
Trinity
have
you
out
of
the
old
Testament
?
First
,
the
Father
is
said
by
his
word
to
have
made
the
world
,
the
Holy
Ghost
working
and
maintaining
them
,
as
it
were
,
sitting
upon
them
,
as
the
hen
doth
on
the
egges
she
hatcheth
,
Gen.
1.
2
,
3.
Gen.
1.
26.
The
Trinity
speaketh
in
the
plurall
number
,
Let
us
make
man
in
our
Image
after
our
likenesse
.
Gen.
19.
24.
Jehovah
is
said
to
rain
upon
Sodom
from
Jehovah
out
of
heaven
,
that
is
,
the
Sonne
from
the
Father
,
or
the
Holy
Ghost
from
both
.
2
Sam.
23.
2.
The
Spirit
of
Jehovah
,
(
or
the
Lord
)
spake
by
me
,
and
his
Word
by
my
tongue
;
there
is
Jehovah
the
Father
with
his
Word
(
or
Sonne
)
and
Spirit
.
Prov.
30.
4.
What
is
his
name
,
and
what
is
his
Sonnes
name
,
if
thou
canst
tell
?
Isa.
6.
3.
The
Angels
in
respect
of
the
three
Persons
doe
cry
three
times
,
Holy
,
Holy
,
Holy
.
Isa.
42.
1.
Behold
my
servant
whom
I
uphold
,
mine
elect
in
whom
my
soule
delighteth
,
I
have
put
my
Spirit
up
on
him
.
Hag.
2.
5.
The
Father
with
the
Word
and
his
Spirit
make
a
Covenant
.
What
are
the
proofes
out
of
the
new
Testament
?
As
all
other
doctrines
,
so
this
is
there
more
cleare
,
as
Matth.
3.
16.
17.
at
the
Baptisme
of
Christ
the
Father
from
heaven
witnesseth
of
the
Sonne
,
the
Holy
Ghost
appearing
in
the
likenesse
of
a
Dove
;
John
Baptist
saw
the
Sonne
in
his
assumed
nature
going
out
of
the
water
,
(
there
is
one
Person
)
he
saw
the
Holy
Ghost
descending
like
a
Dove
upon
him
,
there
is
another
Person
,
and
he
heard
a
voyce
from
heaven
saying
,
This
is
my
beloved
Son
,
there
is
a
third
Person
.
Matth.
17.
5.
At
the
transfiguration
,
the
Father
in
like
manner
speaketh
of
his
Son
.
Matth.
28.
19.
We
are
baptized
into
the
name
of
the
Father
,
the
Son
and
the
Holy
Ghost
.
John
14.
16.
26.
&
15.
26.
&
16.
13
,
14
,
15.
The
Father
and
Son
promise
to
send
the
Holy
Ghost
.
Luke
1.
35.
The
Holy
Ghost
shall
come
upon
thee
;
and
the
power
of
the
Highest
shall
over-shadow
thee
,
therefore
that
holy
thing
which
shall
be
born
of
thee
,
shall
be
called
the
Son
of
God
.
Acts
2.
33.
Therefore
being
by
the
right
hand
of
God
exalted
,
and
having
received
of
the
Father
the
promise
of
the
Holy
Ghost
,
he
hath
shed
forth
this
which
you
now
see
and
heare
.
2
Cor.
13
,
14.
The
grace
of
our
Lord
Jesus
Christ
,
and
the
love
of
God
,
and
the
communion
of
the
Holy
Ghost
be
with
you
all
.
Gal.
4.
6.
God
hath
sent
forth
the
Spirit
of
his
Son
into
your
hearts
.
Tit.
3.
4
,
5
,
6.
God
saved
us
by
the
washing
of
the
new
birth
,
and
renewing
of
the
Holy
Ghost
,
which
he
shed
on
us
abundantly
through
Jesus
Christ
our
Saviour
.
What
clear
proof
have
you
that
these
three
are
but
one
God
,
and
so
that
there
is
a
Trinity
in
Vnity
?
1
Joh.
5.
7.
It
is
expresly
said
,
there
are
three
that
bear
Record
in
heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
;
and
these
three
are
one
.
What
learn
you
of
that
the
Apostle
saith
they
are
three
?
Wee
learne
that
the
word
Trinity
although
it
bee
not
expresly
set
down
in
the
word
,
yet
it
hath
certaine
ground
from
thence
.
What
learn
you
of
that
that
they
are
said
to
be
three
witnesses
?
The
singular
fruit
that
is
in
the
Trinity
of
persons
in
one
unity
of
the
Godhead
,
whereby
great
assurance
is
brought
unto
us
of
all
things
that
God
speaketh
in
promise
or
threat
,
seeing
it
is
all
confirmed
by
three
witnesses
,
against
whom
no
exception
lyeth
.
What
are
they
said
here
to
witnesse
?
That
God
hath
given
eternall
life
unto
us
,
and
that
this
life
is
in
that
his
Sonne
,
1
John
5.
11.
How
are
these
being
three
,
said
to
be
but
one
?
They
are
one
in
substance
,
beeing
,
or
essence
,
but
three
persons
distinct
in
subsistence
,
Acts
20.
28.
1
Cor.
12.
4
,
5.
Deut.
6.
4.
Mark
.
12.
32.
1
Cor.
8.
4
,
5
,
6.
Joh.
14.
16.
&
15.
26.
&
17.
1.
If
three
persons
among
men
be
propounded
whereof
every
one
is
a
man
,
can
it
be
said
that
these
three
are
but
one
man
?
No
,
but
we
must
not
measure
Gods
matters
by
the
measure
of
reason
,
much
lesse
this
which
of
all
others
is
a
mystery
of
mysteries
.
For
the
better
understanding
of
this
mystery
,
declare
unto
me
what
a
person
is
in
generall
,
and
then
what
a
person
in
the
Trinity
is
.
In
generall
,
Shew
me
the
reason
of
the
particular
branches
of
this
definition
.
I
say
that
a
person
is
first
one
particular
thing
,
because
no
generall
notion
is
a
person
.
Indivisible
,
because
a
person
may
not
be
divided
into
many
parts
.
Incommunicable
,
because
though
one
may
communicate
his
nature
with
one
,
he
cannot
communicate
his
person-ship
with
another
.
Living
and
reasonable
,
because
no
dead
or
unreasonable
thing
can
be
a
person
.
Subsisting
in
it self
,
to
exclude
the
humanity
of
Christ
from
being
a
person
.
Not
having
part
of
another
,
to
exclude
the
soule
of
man
separated
from
the
body
,
from
being
a
person
.
What
is
a
person
in
the
Trinity
?
It
is
whole
God
not
simply
or
absolutely
considered
,
but
by
way
of
some
personall
proprieties
,
it
is
a
manner
of
being
in
the
God-head
,
or
a
distinct
substance
,
not
a
quality
,
as
some
have
wickedly
imagined
,
for
no
quality
can
cleave
to
the
God-head
,
having
the
whole
God-head
in
it
,
Joh.
11.
22.
&
14.
9.
16.
&
15.
1.
&
17.
21.
Col.
2.
3.
9.
In
what
respect
are
they
called
Persons
?
Because
they
have
proper
things
to
distinguish
them
.
How
is
this
distinction
made
?
It
is
not
in
nature
,
but
in
relation
and
order
.
Declare
then
the
order
of
the
persons
of
the
blessed
Trinity
.
The
first
in
order
is
the
Father
,
then
those
that
come
from
the
Father
,
the
Sonne
who
is
the
second
,
and
the
holy
Ghost
who
is
the
third
person
in
Trinity
.
How
are
these
three
distinguished
by
order
and
relation
?
The
Father
is
of
himself
alone
and
of
no
other
,
the
Son
is
of
the
Father
alone
begotten
,
the
holy
Ghost
is
of
the
Father
and
the
Son
proceeding
;
and
the
Father
is
called
a
Father
in
respect
of
the
Son
,
the
Son
in
respect
of
the
Father
,
the
holy
Ghost
in
respect
that
he
proceedeth
from
the
Father
and
the
Son
;
but
the
one
is
not
the
other
,
as
the
fountain
is
not
the
stream
,
nor
the
stream
the
fountain
,
but
are
so
called
one
in
respect
of
another
,
and
yet
all
but
one
water
.
What
then
is
the
Father
?
The
first
person
of
the
Trinity
,
who
hath
his
beeing
and
foundation
of
personall
subsistence
from
none
other
,
and
hath
by
communication
of
his
essence
eternally
begotten
his
only
Son
of
himself
,
Joh.
5.
27.
&
14.
11.
&
20.
17.
Psal.
2.
7.
Heb.
1.
3.
How
is
it
proved
that
the
Father
is
God
?
By
expresse
testimonies
of
the
Scriptures
,
and
by
reason
drawn
from
the
same
.
What
are
those
expresse
testimonies
?
John
17.
3.
This
is
life
everlasting
to
know
thee
to
be
the
only
God
.
Rom.
1.
7.
Grace
and
peace
from
God
the
Father
.
Eph.
1.
3.
Blessed
be
God
the
Father
of
our
Lord
Jesus
Christ
,
&c.
What
are
the
reasons
drawn
from
the
word
of
God
?
That
we
are
bidden
to
pray
to
him
,
Mat.
6.
6.
9.
that
he
revealeth
the
mysteries
,
Mat.
11.
25.
27.
suffereth
his
Son
to
shine
,
&c.
Mat.
5.
45.
How
is
it
shewed
that
he
begat
his
Son
of
himself
?
In
that
he
is
called
the
brightnesse
of
his
glory
,
and
the
engraven
form
of
his
person
,
Heb.
1.
3.
and
in
that
his
generation
being
from
eternity
,
there
was
no
creature
who
might
beget
him
.
In
what
respects
is
he
called
the
Father
?
1t.
In
respect
of
his
naturall
Son
Jesus
Christ
,
begotten
of
his
own
nature
and
substance
,
Mat.
11.
27.
1
Joh.
1.
14.
1
Joh.
4.
14.
whence
he
is
called
the
Father
of
our
Lord
Jesus
Christ
,
Eph.
1.
3.
2ly
In
respect
of
his
adopted
sonnes
whom
he
hath
chosen
to
be
heirs
of
heaven
through
the
mediation
of
his
naturall
Son
Jesus
Christ
,
Ephes.
3.
14.
John
1.
12.
Rom.
8.
14
,
15.
Mat.
6.
9.
for
as
he
is
by
nature
the
Father
of
Christ
,
so
is
he
by
grace
to
us
that
beleeve
our
Father
also
.
What
learn
you
from
hence
?
To
honour
and
obey
him
as
a
Father
,
and
to
be
followers
of
God
as
dear
children
,
Mal.
1.
6.
1
Pet.
1.
14.
Eph.
5.
1.
What
other
names
are
given
in
the
Scripture
to
the
first
Person
?
The
Father
spake
most
commonly
in
the
old
Testament
,
for
in
these
last
times
he
hath
spoken
by
his
Son
,
and
he
is
called
by
these
names
.
Jehovah
;
that
is
,
I
am
that
I
am
,
without
beginning
or
ending
.
Esa.
42.
8.
Elohim
;
that
is
,
mighty
and
strong
.
Adonah
;
that
is
,
Judge
,
or
in
whose
Judgement
we
rest
.
Lord
of
Hosts
,
because
he
hath
Angels
and
men
,
and
all
creatures
at
command
to
fight
for
him
,
1
Kings
19.
14.
The
God
of
Jacob
or
of
Israel
,
because
he
made
a
promise
to
Abraham
,
that
he
would
be
his
God
,
and
the
God
of
his
seed
,
and
the
Israelites
were
the
seed
of
Abraham
,
Act.
3.
13.
Hitherto
of
the
Father
;
They
doe
,
for
howsoever
in
this
they
agree
with
the
Father
,
that
the
essence
which
is
in
them
is
of
it selfe
uncreated
and
unbegotten
,
yet
herein
lieth
the
distinction
that
the
Father
hath
his
essence
in
himself
,
or
originally
,
and
from
none
other
;
the
Son
and
the
holy
Ghost
have
the
self-same
uncreated
and
unbegotten
essence
in
themselves
as
well
as
the
Father
,
(
otherwise
they
should
have
had
no
true
Godhead
)
but
not
from
themselves
.
Essentia
Filii
est
à
seipso
,
&
hac
ratione
dici
potest
Autotheos
,
persona
tamen
Filii
non
est
à
seipso
,
ideoque
non
potest
hac
ratione
dici
Autotheos
:
persona
enim
ejus
genita
est
à
Patre
accipiendo
ab
eo
essentiam
ingenitam
;
that
is
,
the
essence
of
the
Son
is
of
himself
,
and
for
this
cause
he
may
be
said
to
be
God
of
himself
;
notwithstanding
the
person
of
the
Son
is
not
of
himself
,
and
therefore
for
this
cause
he
cannot
be
said
to
be
God
of
himself
;
for
his
person
is
begotten
of
the
Father
by
receiving
from
him
an
unbegotten
essence
.
If
these
Persons
that
come
from
the
Father
have
a
beginning
,
how
can
they
be
eternall
?
They
have
no
beginning
of
time
or
continuance
,
but
of
order
,
of
subsistence
and
off-spring
,
and
that
from
all
eternity
.
Are
you
able
to
set
down
the
manner
of
this
eternall
off-spring
?
We
find
it
not
revealed
touching
the
manner
;
and
therefore
our
ignorance
herein
is
better
then
all
their
curiosity
,
that
have
enterprized
arrogantly
the
search
hereof
;
for
if
our
own
generation
and
frame
in
our
mothers
womb
be
above
our
capacity
,
Ps.
139.
14
,
15.
it
is
no
marvell
if
the
mystery
of
the
eternall
generation
of
the
Son
of
God
cannot
be
comprehended
.
And
if
the
winde
which
is
but
a
creature
be
so
hard
to
know
,
that
a
man
knoweth
not
from
whence
it
commeth
,
and
whither
it
goeth
,
John
3.
8.
it
is
no
marvell
if
the
proceeding
of
the
holy
Ghost
be
unsearchable
.
Thus
much
in
generall
touching
the
Persons
which
come
from
the
Father
:
The
second
Person
of
the
Trinity
,
having
the
foundation
of
personall
subsistence
from
the
Father
alone
,
of
whom
by
communication
of
his
essence
he
is
begotten
from
all
eternity
,
Joh.
5.
26.
Psalm
.
2.
7.
Prov.
8.
22
,
&c.
Prov.
30.
4.
What
names
are
given
unto
him
in
this
respect
?
First
,
the
only
begotten
Son
of
God
,
Joh.
1.
14.
&
3.
18.
because
he
is
only
begotten
of
the
nature
and
substance
of
the
Father
.
Secondly
,
first-begotten
,
Heb.
1.
6.
Rom.
8.
29.
not
as
though
the
Father
begat
any
after
,
but
because
he
begat
none
before
.
Thirdly
,
the
Image
and
brightnesse
of
his
Fathers
glory
,
Heb.
1.
3.
because
the
glory
of
the
Father
is
expressed
in
the
Son
.
But
why
is
he
called
the
Word
?
1
Joh.
5.
7.
&
John
1.
1.
He
is
called
the
Word
,
or
speech
,
for
so
doth
Logos
more
properly
signifie
.
First
,
because
as
speech
is
the
birth
of
the
mind
,
so
is
the
Son
of
his
Father
.
Secondly
,
as
a
man
revealeth
the
meaning
of
the
heart
by
the
words
of
his
mouth
,
so
God
revealeth
his
word
by
his
Son
,
Joh.
1.
18.
Heb.
1.
2.
Thirdly
,
he
is
so
often
spoken
of
,
and
promised
in
the
Scriptures
,
and
is
in
a
manner
the
whole
subject
of
the
Scriptures
,
Joh.
1.
45.
How
prove
you
that
the
Son
is
God
?
He
is
in
the
Scriptures
expresly
called
God
,
and
Jehovah
,
and
likewise
the
essentiall
properties
,
the
works
&
actions
of
God
are
given
to
him
,
Esa.
9.
6.
&
25.
9.
Zach.
2.
10
,
11.
Prov.
1.
22.
Joh.
1.
1.
&
20.
28.
Rom.
9.
5.
Phil.
1.
6.
Heb.
1.
8.
10.
1
John
5.
20.
How
doe
you
prove
it
by
his
Works
?
His
works
were
such
as
none
could
doe
but
God
;
for
,
he
made
the
world
,
which
none
could
doe
but
God
,
Heb.
2.
2.
He
forgave
sins
,
which
none
can
doe
but
God
,
Mat.
9.
2.
He
giveth
the
holy
Ghost
,
which
none
can
do
but
God
,
Joh.
15.
26.
He
maintaineth
his
Church
,
which
he
could
not
doe
if
he
were
not
God
,
Eph.
4.
11
,
12.
Can
you
prove
the
Son
to
be
God
by
comparing
the
old
Testament
▪
and
the
New
together
?
Yes
;
for
what
the
old
Testament
speaks
of
Jehovah
,
which
is
God
,
that
the
new
Testament
applieth
to
Christ
;
as
,
First
,
David
saith
,
Jehovah
went
up
on
high
,
and
led
Captivity
captive
,
Psal.
68.
16.
Paul
applieth
it
to
Christ
,
Eph.
4.
18.
Secondly
,
the
Psalmist
saith
,
Jehovah
was
tempted
,
Psalm
.
95.
9.
which
Paul
applieth
to
Christ
,
1
Cor.
10.
9.
Thirdly
,
Esay
saith
,
Jehovah
is
the
first
and
the
last
,
Psal.
41.
4.
this
is
also
applied
to
Christ
,
Apoc.
21.
6.
Fourthly
,
Esay
saith
,
Jehovah
will
not
give
his
glory
to
any
other
then
to
himself
,
Esa.
42.
8.
but
it
is
given
to
Christ
,
Heb.
1.
6.
therefore
Christ
is
Jehovah
.
For
the
understanding
of
the
generation
of
the
Son
,
shew
me
the
divers
manners
of
begetting
.
There
is
two
manners
of
begetting
:
the
one
is
carnall
and
outward
;
and
this
is
subject
to
corruption
,
alteration
and
time
;
the
other
is
spirituall
,
and
inward
,
as
was
the
begetting
of
the
Son
of
God
,
in
whose
generation
there
is
neither
corruption
,
alteration
,
nor
time
.
Declare
then
after
what
manner
this
spirituall
generation
of
the
Son
of
God
was
,
and
yet
in
sobriety
,
according
to
the
Scriptures
.
For
the
better
finding
out
of
this
mystery
,
we
must
consider
in
God
two
things
:
First
,
that
in
God
there
is
an
understanding
,
Psal.
139.
2.
Secondly
,
we
must
consider
how
this
understanding
is
occupied
in
God
.
Declare
after
what
manner
it
is
in
God
.
This
understanding
is
his
very
beeing
,
and
is
everlastingly
,
and
most
perfectly
occupied
in
God
.
Whereupon
doth
Gods
understanding
work
?
Upon
nothing
but
it self
,
and
that
I
prove
by
reason
,
for
God
being
infinite
and
all
in
all
,
it
cannot
meet
with
any
thing
but
himself
.
What
work
doth
this
understanding
in
God
effect
?
It
doth
understand
and
conceive
it self
:
for
as
in
a
glasse
a
man
doth
conceive
and
beget
a
perfect
image
of
his
own
face
,
so
God
in
beholding
and
minding
of
himself
,
doth
in
himself
beget
a
most
perfect
and
most
lively
image
of
himself
,
which
is
that
in
the
Trinity
which
we
call
the
Son
of
God
.
Where
doe
you
finde
that
the
Sonne
is
called
the
perfect
Image
of
God
?
Heb.
1.
3.
He
is
called
the
brightnesse
of
his
glory
,
and
the
engraven
form
of
his
Person
,
which
is
all
one
.
What
mean
you
by
engraven
Image
?
That
as
wax
upon
a
seal
hath
the
engraven
forme
of
the
seal
,
so
the
Sonne
of
God
which
his
Father
hath
begotten
of
his
own
understanding
,
is
the
very
form
of
his
Fathers
understanding
,
so
that
when
the
one
is
seen
,
the
other
is
seen
also
.
Why
then
he
is
Vnderstanding
it self
,
for
so
is
his
Father
?
Yea
,
he
is
so
,
and
he
saith
so
of
himself
;
I
have
Counsell
and
Wisdome
,
I
am
Understanding
,
Prov.
8.
14.
But
where
finde
you
that
he
was
begotten
?
He
saith
so
himself
,
in
the
name
of
Wisdome
,
in
these
words
,
When
there
was
no
depths
then
was
I
begotten
,
before
the
Mountains
and
Hils
were
setled
was
I
begotten
,
Prov.
8.
24
,
25.
Yea
,
he
was
made
the
Son
of
God
when
he
was
born
of
the
Virgin
Mary
;
was
he
not
?
He
was
indeed
then
the
Son
of
God
,
but
he
was
not
then
made
the
Son
of
God
.
When
then
was
he
made
the
Son
of
God
?
He
was
never
made
in
time
,
for
he
was
begotten
of
the
substance
of
his
Father
from
all
eternity
without
beginning
or
ending
.
How
prove
you
that
the
Son
of
God
was
not
made
,
but
begotten
eternally
of
the
substance
of
his
Father
?
I
prove
it
,
first
,
by
scripture
,
for
he
saith
no
lesse
himself
;
I
was
set
up
from
everlasting
,
from
the
beginning
and
before
the
earth
,
Prov.
8.
23.
and
therefore
he
prayed
that
he
might
be
glorified
of
his
Father
with
the
glory
which
he
had
with
his
Father
before
the
world
.
Secondly
,
I
prove
it
by
reason
,
for
Gods
understanding
is
everlasting
,
therefore
the
second
Person
which
it
begetteth
,
is
so
too
;
for
the
Father
in
his
understanding
did
not
conceive
any
thing
lesse
then
himself
,
nor
greater
then
himself
,
but
equall
to
himself
.
Although
the
Sonne
of
God
be
from
everlasting
,
yet
he
is
not
all
one
with
the
Father
,
is
he
?
Yes
that
he
is
,
and
yet
not
joyned
with
his
Father
in
heaven
as
two
Judges
that
sit
together
on
a
Bench
,
or
as
the
seal
and
the
wax
,
as
some
doe
grosly
imagine
,
but
they
are
both
one
without
parting
(
John
10.
30.
)
or
mingling
,
whereupon
I
conclude
,
that
whatsoever
the
Father
is
,
the
Son
is
the
same
,
and
so
consequently
that
they
be
co-eternall
,
co-equall
,
and
co-essentiall
.
Men
by
reason
doe
conceive
,
and
beget
reason
,
what
difference
is
there
between
the
conceiving
of
understanding
in
men
,
and
the
conceiving
of
understanding
in
God
?
There
is
great
difference
;
for
,
first
,
this
conceiving
in
men
proceedeth
of
sense
or
outward
imagination
,
which
is
an
outward
thing
for
reason
to
work
upon
,
as
wood
is
to
fire
,
but
God
the
Father
of
himself
,
begetteth
and
conceiveth
himself
,
and
still
in
himself
,
as
John
saith
,
the
only
begotten
Son
which
is
in
the
bosome
of
the
Father
,
Joh.
1.
18.
Secondly
,
in
men
,
the
thing
which
is
understood
,
and
the
understanding
it self
is
not
all
one
,
but
in
God
it
is
all
one
.
What
reason
have
you
for
this
?
The
reason
is
,
because
only
God
is
altogether
life
,
and
his
life
is
altogether
understanding
,
and
his
understanding
is
the
highest
degree
of
life
,
and
therefore
he
hath
his
conceiving
and
begetting
most
inward
of
all
.
What
mean
you
when
you
say
most
inward
of
all
?
I
mean
that
the
Father
conceiveth
of
himself
,
and
in
himself
,
and
his
conceiving
is
a
begetting
,
and
his
begetting
abideth
still
in
himself
,
because
his
understanding
can
no
where
meet
with
any
thing
,
but
that
which
he
himself
is
,
and
that
is
the
second
subsistence
in
the
Trinity
which
we
call
Everlasting
Son
of
God
.
Now
let
me
hear
what
the
holy
Ghost
is
,
For
the
understanding
of
this
matter
wee
must
consider
two
things
.
First
,
that
in
the
essence
of
God
besides
his
understanding
there
is
a
will
.
Secondly
,
what
be
the
properties
of
this
will
in
God
,
Esa.
46.
10.
What
are
the
properties
of
Gods
will
?
First
,
it
applieth
his
power
when
,
where
,
and
how
he
thinks
good
,
according
to
his
own
mind
.
Secondly
,
it
worketh
everlastingly
upon
it self
as
his
understanding
doth
.
What
doe
you
gather
by
this
?
That
because
it
hath
no
other
thing
to
work
upon
but
it self
,
it
doth
delight
it self
in
the
infinite
good
which
it
knoweth
in
it self
,
for
the
action
of
the
will
is
delight
and
liking
.
And
what
of
that
?
That
delight
which
God
or
his
will
hath
in
his
own
infinite
goodnesse
doth
bring
forth
a
third
Person
or
subsistence
in
God
,
which
we
call
The
holy
Ghost
.
What
is
that
same
third
subsistence
in
God
?
The
mutuall
kindnesse
and
lovingnesse
of
the
Father
and
the
Son
.
What
mean
you
by
this
mutuall
lovingnesse
and
kindnesse
?
The
Father
taketh
joy
and
delight
in
the
Son
or
his
own
Image
conceived
by
his
understanding
,
and
the
Son
likewise
rejoyceth
in
his
Father
as
he
saith
himself
;
What
resemblance
can
you
shew
thereof
in
some
thing
that
is
commonly
used
amongst
us
?
When
a
man
looketh
in
a
glasse
,
if
he
smile
,
his
image
smileth
too
,
and
if
he
taketh
delight
in
it
,
it
taketh
the
same
delight
in
him
,
for
they
are
both
one
.
If
they
be
all
one
then
there
are
not
three
beeings
?
The
face
is
one
beeing
,
the
image
of
the
face
in
a
glasse
is
another
beeing
,
and
the
smiling
of
them
both
together
is
a
third
beeing
;
and
yet
all
are
in
one
face
,
and
all
are
of
one
face
,
and
all
are
but
one
face
.
And
is
it
so
in
God
?
Yea
,
for
even
so
the
understanding
which
is
in
God
is
one
beeing
,
the
reflection
or
image
of
his
understanding
which
he
beholdeth
in
himself
as
in
a
glasse
is
a
second
beeing
,
and
the
love
and
liking
of
them
both
together
by
reason
of
the
will
fulfilled
is
a
third
beeing
in
God
,
and
yet
all
are
but
of
one
God
,
all
are
in
one
God
,
and
all
are
but
one
God
.
Which
of
these
three
is
first
?
There
is
neither
first
nor
last
,
going
afore
or
comming
after
,
in
the
essence
of
God
,
but
all
these
as
they
are
everlasting
,
so
they
are
all
at
once
and
at
one
instant
,
even
as
in
a
glasse
the
face
and
the
image
of
the
face
,
when
they
smile
,
they
smile
together
,
and
not
one
before
,
not
after
another
.
What
is
the
conclusion
of
all
?
As
we
have
the
Son
of
the
Father
by
his
everlasting
will
in
working
by
his
understanding
;
so
also
we
have
the
holy
Ghost
of
the
love
of
them
both
by
the
joint
working
of
the
understanding
and
will
together
;
whereupon
we
conclude
three
distinct
Persons
or
in-beeings
(
which
we
call
the
Father
,
the
Son
,
and
the
holy
Ghost
)
in
one
spirituall
,
yet
unspeakable
substance
,
which
is
very
God
himself
.
But
what
if
some
will
be
yet
more
curious
to
know
how
the
Son
of
God
should
be
begotten
,
and
how
the
holy
Ghost
should
proceed
from
the
Father
and
the
Son
,
how
may
we
satisfie
them
?
Well
enough
;
for
if
any
will
be
too
curious
about
this
point
,
we
may
answer
them
thus
,
Let
them
shew
us
how
themselves
are
bred
and
begotten
,
and
then
let
them
aske
us
how
the
Son
of
God
is
begotten
;
and
let
them
tell
us
the
nature
of
the
spirit
,
that
beateth
in
their
pulses
,
and
then
let
them
be
inquisitive
at
our
hands
for
the
proceeding
of
the
holy
Ghost
.
And
what
if
they
cannot
give
us
a
reason
for
the
manner
of
their
own
beeing
,
may
they
not
be
inquisitive
for
the
manner
of
Gods
beeing
?
No
;
for
if
they
must
be
constrained
to
be
ignorant
in
so
common
matters
which
they
daily
see
and
feel
in
themselves
,
let
them
give
us
leave
to
be
ignorant
not
only
in
this
,
but
in
many
things
moe
which
are
such
as
no
eye
hath
seen
,
nor
ear
hath
heard
,
nor
wit
of
man
can
conceive
.
Let
us
now
hear
out
of
the
Scriptures
what
the
holy
Ghost
is
?
He
is
the
third
Person
of
the
Trinity
by
communication
of
essence
,
eternally
proceeding
from
the
Father
and
from
the
Son
.
Are
you
able
to
prove
out
of
the
Scripture
that
the
holy
Ghost
is
God
?
Yes
;
because
the
many
properties
and
actions
of
God
are
therein
given
to
him
as
to
the
Father
and
to
the
Son
.
Let
us
hear
some
of
those
proofs
.
1t.
Gen.
1.
2.
the
work
of
Creation
is
attributed
to
the
Spirit
of
God
.
2ly
.
Esa.
61.
1.
the
Spirit
of
the
Lord
God
is
said
to
be
upon
Christ
,
because
the
Lord
anointed
him
,
&c.
3ly
.
1
Cor.
3.
17.
and
2
Cor.
6.
16.
Paul
calleth
us
Gods
Temples
,
because
the
Holy
Ghost
dwelleth
in
us
,
Saint
Augustine
in
his
66.
Epistle
to
Maximinus
saith
it
is
a
cleare
argument
of
his
God-head
,
if
we
were
commanded
to
make
him
a
Temple
but
of
timber
and
stone
,
because
that
worship
is
due
to
God
only
,
therefore
now
we
must
much
more
think
that
he
is
God
,
because
we
are
not
commanded
to
make
him
a
temple
,
but
to
be
a
temple
for
him
our selves
.
What
other
reason
have
you
out
of
the
Scripture
?
Peter
reproving
Ananias
for
lying
to
the
Holy
Ghost
,
said
,
that
he
lyed
not
to
men
,
but
to
God
,
Acts
5.
3
,
4.
Have
you
any
more
reasons
from
the
Scripture
?
Yea
,
two
more
,
one
from
Saint
Paul
,
and
another
from
Saint
Paul
and
Esay
together
.
What
is
your
reason
from
Saint
Paul
?
When
he
sheweth
how
many
sundry
gifts
are
given
to
men
,
he
saith
that
one
and
the
selfe-same
Spirit
is
the
distributer
of
them
all
,
therefore
he
is
God
,
for
none
can
distribute
those
gifts
which
Paul
speaks
of
but
God
,
1
Cor.
12.
ver
.
6.
11.
What
is
your
reason
from
Esay
and
Saint
Paul
together
?
Esay
saith
in
the
Chapter
6.
9.
I
heard
the
Lord
speaking
,
which
place
Paul
expoundeth
of
the
Holy
Ghost
,
Acts
28.
25.
But
how
can
you
prove
out
of
the
Scriptures
that
the
Holy
Ghost
is
God
proceeding
from
the
Father
and
the
Sonne
?
First
,
John
15.
26.
When
the
Comforter
is
come
whom
I
will
send
unto
you
from
the
Father
,
even
the
spirit
of
truth
which
proceedeth
from
the
Father
,
he
shall
testifie
of
me
:
That
he
proceedeth
from
the
Father
is
here
expresly
affirmed
,
that
hee
proceedeth
from
the
Sonne
is
by
necessary
consequence
implyed
,
because
the
Sonne
is
said
to
send
him
,
as
John
14.
26.
The
Father
is
said
to
send
him
in
the
Sonnes
name
,
by
which
sending
the
order
of
the
persons
of
the
Trinity
is
evidently
designed
,
because
the
Sonne
is
of
the
Father
,
and
the
Father
is
not
of
the
Sonne
;
therefore
we
find
in
Scripture
that
the
Father
sendeth
his
Sonne
,
but
never
that
the
Sonne
sendeth
his
Father
.
In
like
manner
because
the
Holy
Ghost
proceedeth
from
the
Father
and
from
the
Son
,
we
find
that
both
the
Father
and
the
Son
doe
send
the
Holy
Ghost
,
but
never
that
the
Holy
Ghost
doth
send
either
Father
or
Sonne
.
Secondly
,
John
16.
15.
the
Sonne
saith
of
the
Holy
Ghost
,
all
things
that
the
Father
hath
are
mine
,
therefore
said
I
that
he
shall
take
of
mine
,
and
shall
shew
it
unto
you
.
All
things
that
the
Father
hath
,
the
Sonne
receiveth
from
him
as
coming
from
him
,
and
so
whatsoever
the
Holy
Ghost
hath
,
he
hath
it
not
of
himselfe
vers.
13.
but
from
the
Sonne
,
and
so
from
the
Father
,
as
a
person
proceeding
as
well
from
the
one
as
from
the
other
.
Thirdly
,
Gal.
4.
6.
God
hath
sent
forth
the
Spirit
of
his
Sonne
into
your
hearts
:
As
the
Holy
Ghost
is
called
the
Spirit
of
the
Father
,
Esa.
48.
16.
The
Lord
and
his
Spirit
hath
sent
me
;
so
is
he
here
also
called
the
Spirit
of
the
Son
,
and
Rom.
8.
9.
the
Spirit
of
God
,
and
the
Spirit
of
Christ
.
Now
,
if
the
spirit
of
man
in
whom
there
is
no
perfection
be
all
one
with
man
,
much
more
the
Spirit
of
the
Father
is
all
one
with
the
Father
,
and
the
Spirit
of
the
Sonne
is
all
one
with
the
Sonne
,
and
so
the
Holy
Ghost
with
the
Father
and
the
Sonne
is
the
same
in
deity
,
dignity
,
eternity
,
operation
,
and
will
.
Why
is
the
third
Person
called
the
Spirit
?
Not
onely
because
he
is
a
spirituall
(
that
is
)
an
immateriall
and
pure
essence
,
(
for
so
likewise
is
the
Father
a
Spirit
,
and
the
Sonne
as
well
as
he
)
but
first
in
regard
of
his
person
,
because
he
is
spired
,
and
as
it
were
,
breathed
both
from
the
Father
and
the
Sonne
,
that
is
to
say
,
proceedeth
from
them
both
.
Secondly
,
in
regard
of
the
creatures
,
because
the
Father
and
the
Sonne
doe
work
by
the
Spirit
,
who
is
,
as
it
were
,
the
breath
of
grace
which
the
Father
and
the
Sonne
breatheth
out
upon
the
Saints
,
blowing
freely
where
it
listeth
;
and
working
spiritually
for
manner
,
means
,
and
matter
,
where
it
pleaseth
,
John
20.
22.
Psal.
33.
6.
John
3.
8.
Acts
2.
2
,
3
,
4.
1
Cor.
2.
12
,
13.
Why
is
he
called
the
Holy
Ghost
?
Not
onely
because
of
his
essentiall
holinesse
as
God
,
(
for
so
the
Father
and
the
Sonne
also
are
infinitely
holy
as
he
)
but
because
he
is
the
authour
and
worker
of
all
holinesse
in
men
,
and
the
sanctifier
of
Gods
children
.
Why
doth
not
the
Father
and
the
Sonne
sanctifie
also
?
Yes
verily
,
but
they
doe
it
by
him
,
and
because
he
doth
immediately
sanctify
,
therefore
he
hath
the
title
of
Holy
.
What
other
titles
are
given
unto
him
in
the
word
of
God
?
The
Holy
Ghost
(
who
is
the
Spirit
of
the
Father
)
speaking
in
the
old
Testament
,
hath
these
names
and
properties
.
First
,
the
good
Spirit
,
because
he
is
the
fountain
of
goodnesse
,
Psal.
143.
10.
Secondly
,
the
Spirit
of
God
,
because
he
is
God
,
1
Sam.
11.
6.
Thirdly
,
the
finger
of
God
,
because
God
worketh
by
him
as
a
man
by
his
hand
,
Luke
11.
20.
Fourthly
,
the
Comforter
,
because
he
strengthneth
the
weak
hearts
of
his
Saints
,
John
20.
26.
Fiftly
,
the
spirit
of
Adoption
,
because
he
assureth
our
hearts
,
that
we
be
the
adopted
Saints
of
God
.
Rom.
8.
15.
Sixtly
,
the
spirit
of
love
,
power
,
sobriety
,
wisdome
,
&c.
because
it
worketh
all
these
things
in
us
,
2
Tim.
1.
6
,
7.
Esa.
11.
2.
What
are
the
speciall
comforts
which
the
children
of
God
receive
from
the
holy
Ghost
?
He
is
in
their
hearts
the
pledge
of
Christs
presence
,
Ioh.
14.
16
,
17
,
18.
26.
The
witnesse
of
their
Adoption
,
Rom.
8.
15
,
16.
The
guide
of
their
life
,
Joh.
16.
13.
The
comforter
of
their
soule
,
Joh.
14.
26.
&
15.
26.
&
16.
13.
The
seale
of
their
Redemption
,
Eph.
1.
13.
&
4.
30.
And
the
first
fruits
of
their
salvation
,
Rom.
8.
23.
But
how
are
you
assured
that
you
have
the
Spirit
?
Because
it
hath
convinced
my
judgement
,
Joh.
16.
18.
converted
my
soul
,
Act.
26.
18.
Esa.
61.
1.
and
having
mixed
the
word
with
my
faith
,
Heb.
4.
2.
it
is
become
as
life
to
quicken
me
,
Joh.
6.
63.
as
water
to
cleanse
me
,
Ezek.
36.
25.
as
oyle
to
cheer
me
,
Heb.
1.
9.
as
fire
to
melt
and
refine
me
,
And
how
may
you
keep
the
Spirit
now
you
have
it
?
By
nourishing
the
good
motions
and
means
of
it
,
1
Thess.
5.
17
,
18.
20.
being
fearfull
to
grieve
,
quench
,
resist
,
or
molest
it
,
Eph.
4.
30.
1
Thess.
5.
19.
Acts
7.
51.
and
carefull
to
be
led
by
it
,
and
shew
forth
the
fruits
of
it
,
Rom.
8.
1.
14.
Gal.
5.
&
18.
22.
Thus
much
of
the
three
Persons
severally
,
what
now
remaineth
more
to
be
spoken
of
the
mystery
of
the
Trinity
?
To
set
down
briefly
what
be
the
things
common
wherein
the
three
Persons
agree
,
What
are
the
things
wherein
the
three
Persons
doe
communicate
?
They
are
considered
in
regard
either
of
themselves
,
or
of
the
creatures
.
What
are
they
in
regard
of
themselves
?
They
agree
one
with
another
in
nature
,
beeing
,
life
,
time
,
dignity
,
glory
,
or
any
thing
pertaining
to
the
divine
Essence
;
for
in
all
these
they
are
one
and
the
same
,
and
consequently
,
Co-essentiall
,
Co-equall
,
and
Co-eternall
.
What
mean
you
when
you
say
they
be
Co-essentiall
?
That
they
be
all
the
self-same
substance
or
beeing
,
having
one
individuall
essence
or
deity
common
to
them
all
,
and
the
self-same
in
them
all
.
What
mean
you
when
you
say
they
be
Co-equall
.
That
as
they
agree
in
deity
,
so
they
agree
in
dignity
,
being
of
one
state
,
condition
,
and
degree
;
and
the
one
having
as
great
excellency
and
Majesty
every
way
as
the
other
:
therefore
their
honour
and
worship
is
equall
and
alike
;
and
one
of
them
is
not
greater
nor
more
glorious
then
another
,
John
5.
18.
23.
Apoc.
5.
12
,
13.
What
mean
you
when
you
say
that
they
be
Co-eternall
?
That
one
was
not
before
another
in
time
,
but
that
one
hath
been
of
as
long
continuance
as
another
,
and
all
of
them
have
been
and
shall
be
forever
(
as
being
all
of
one
self-same
everlasting
continuance
.
)
How
prove
you
this
?
John
1.
1.
In
the
beginning
was
the
word
,
&c.
and
at
that
time
the
three
Persons
spake
,
Gen.
1.
26
Let
us
make
man
,
&c.
Heb.
13.
8.
Jesus
Christ
yesterday
,
to
day
,
and
the
same
for
ever
.
How
can
there
be
this
equality
betwixt
the
three
Persons
of
the
Trinity
,
seeing
the
Father
is
the
first
,
the
Sonne
the
second
,
the
Holy
Ghost
the
third
?
Because
every
one
of
them
is
perfect
God
,
who
is
infinite
,
eternall
,
and
incomprehensible
.
Have
they
all
three
one
will
likewise
?
They
have
,
and
therefore
they
will
all
one
and
the
same
thing
without
any
crossing
,
contradiction
or
varying
in
themselves
,
as
the
Sonne
himselfe
said
,
John
8.
29.
I
doe
alwayes
those
things
that
please
him
,
viz.
the
Father
.
Is
there
nothing
else
to
be
said
of
the
Communion
of
the
three
Persons
betwixt
themselves
?
Yes
,
that
first
one
is
in
another
and
possesseth
one
another
;
the
Father
remaineth
with
the
Sonne
,
the
Sonne
with
the
Father
,
the
Holy
Ghost
in
and
with
them
both
.
Prov.
8.
22.
John
1.
1.
&
14.
10.
14.
20.
They
have
glory
one
of
another
from
all
eternity
.
John
17.
5.
They
delight
one
in
another
,
and
infinitely
rejoyce
in
one
anothers
fellowship
,
the
Sonne
being
the
delight
of
his
Father
,
the
Father
of
the
Sonne
,
and
the
Holy
Ghost
of
both
.
Prov.
8.
30.
What
things
have
they
common
in
regard
of
the
creatures
?
All
outward
actions
,
as
to
decree
,
to
create
,
to
order
,
govern
,
and
direct
,
to
redeem
,
to
sanctifie
,
are
equally
common
to
the
three
Persons
of
the
Trinity
;
for
as
they
are
all
one
in
nature
and
will
,
so
must
they
be
also
one
in
operation
,
all
of
them
working
one
and
the
same
thing
together
,
Gen.
1.
26.
John
5.
17.
19.
What
are
the
things
proper
to
each
of
them
?
They
likewise
are
partly
in
regard
of
themselves
,
and
partly
of
the
creatures
,
whereby
the
distinction
of
them
is
conceived
;
partly
in
relation
and
order
of
subsistence
betwixt
themselves
,
and
partly
in
order
and
manner
of
working
in
the
creatures
.
What
things
are
proper
to
each
of
them
in
regard
of
themselves
?
First
,
in
manner
and
order
of
beeing
,
the
Father
is
the
first
Person
,
having
his
beeing
from
himself
alone
,
and
is
the
fountaine
of
beeing
to
the
other
Persons
;
the
Sonne
is
the
second
,
having
his
beeing
from
the
Father
alone
,
and
in
that
respect
is
called
the
Light
,
the
Wisdom
,
the
Word
,
and
the
Image
of
the
Father
.
The
Holy
Ghost
is
the
third
,
having
his
beeing
from
them
both
;
and
in
that
respect
is
called
the
Spirit
of
God
,
of
the
Father
,
and
of
Christ
.
Secondly
,
in
their
inward
actions
and
properties
,
the
Father
alone
begetteth
;
and
so
in
relation
to
the
second
Person
is
called
the
Father
;
the
Sonne
is
of
the
Father
alone
begotten
;
the
Holy
Ghost
doth
proceed
both
from
the
Father
and
the
Sonne
.
What
is
proper
to
each
of
them
in
regard
of
the
creatures
?
First
,
the
originall
of
the
action
is
ascribed
to
the
Father
,
John
5.
17.
19.
the
wisdome
and
manner
of
working
to
the
Sonne
,
John
1.
3.
Heb.
1.
2.
the
efficacy
of
operation
to
the
Holy
Ghost
,
Gen.
1.
2.
1
Cor.
12.
11.
Secondly
,
the
Father
worketh
all
things
of
himselfe
in
the
Sonne
by
the
Holy
Ghost
,
the
Sonne
worketh
from
the
Father
by
the
Holy
Ghost
,
the
Holy
Ghost
worketh
from
the
Father
and
the
Sonne
.
Having
spoken
of
the
first
part
of
Divinity
,
which
is
of
the
nature
of
God
,
it
followeth
that
we
speak
of
his
Kingdome
,
which
is
the
second
.
What
is
the
Kingdom
of
God
?
His
universall
dominion
over
all
creatures
,
whereby
he
dispenseth
all
things
externally
according
to
his
own
wisdome
,
will
and
power
:
or
an
everlasting
Kingdome
appointed
and
ruled
by
the
counsell
of
his
own
will
,
Luke
1.
33.
Esa.
9.
7.
Dan.
2.
44.
Es.
40.
13.
Psal.
99.
1.
&
115.
3.
Rom.
11.
34
,
35
,
36.
Eph.
1.
11.
Esa.
44.
24.
&
45.
27.
Wherewith
doth
he
reign
and
rule
?
Principally
by
his
own
powerfull
Spirit
,
which
none
can
resist
.
What
end
doth
he
propound
unto
himselfe
in
his
Kingdome
?
His
own
glory
,
Rom.
11.
36.
Psal.
97.
6.
Esa.
48.
11.
Eph.
1.
12.
14.
What
is
that
about
which
his
Kingdome
is
occupied
?
All
things
visible
and
invisible
.
When
shall
it
end
?
Never
,
either
in
this
world
or
in
the
world
to
come
,
Psal.
145.
13.
What
manner
of
Kingdome
is
it
?
A
righteous
Kingdom
,
Psal.
45.
6
,
7.
&
97.
2.
What
instructions
are
you
to
gather
out
of
the
doctrine
of
the
Kingdome
of
God
?
They
are
expressed
in
the
99.
Psalme
;
in
the
beginning
whereof
the
Prophet
speaketh
in
this
manner
;
1.
The
Lord
reigneth
,
which
teacheth
us
that
God
alone
hath
,
and
exerciseth
soveraign
and
absolute
Empire
over
all
;
and
that
he
admitteth
no
fellow-governour
with
him
.
Let
the
people
tremble
,
shewing
that
all
nations
and
sorts
of
people
should
tremble
,
forasmuch
as
he
alone
is
able
to
save
and
to
destroy
;
for
if
men
tremble
under
the
Regiment
and
Kingly
rule
of
men
,
how
much
more
ought
they
to
tremble
under
the
powerfull
Kingdome
of
God
,
which
hath
more
power
over
them
then
they
have
over
their
Subjects
?
This
trembling
,
doth
it
stand
onely
in
feare
?
No
,
but
in
reverence
also
,
that
that
which
we
comprehend
not
in
this
Kingdome
with
our
reason
,
we
reverence
and
adore
.
What
learn
you
thereby
?
That
we
submit
our selves
to
his
Kingdome
erected
amongst
us
.
That
we
presume
to
know
nothing
but
that
he
teacheth
us
;
to
will
nothing
but
what
he
biddeth
us
;
to
love
,
hate
,
feare
,
and
affect
nothing
but
what
he
requireth
.
What
doth
follow
in
this
99.
Psalme
?
Vers.
1
,
2.
He
sitteth
between
the
Cherubims
,
let
the
earth
be
moved
;
the
Lord
is
great
in
Sion
,
and
he
is
high
above
all
the
people
.
Whence
we
learn
,
that
although
all
the
world
roare
and
fret
,
yet
we
should
not
feare
,
because
the
Lord
is
greater
;
(
Ps.
39.
1.
4.
&
97.
1.
)
Vers.
3.
They
shall
praise
thy
great
and
fearfull
name
,
for
it
is
holy
:
which
sheweth
that
God
ought
to
be
magnified
because
he
is
great
and
fearfull
,
and
yet
holy
,
and
holinesse
it selfe
.
Ver.
4.
The
Kings
strength
also
loveth
Judgment
,
Thou
dost
establish
Equity
,
Thou
executest
Judgement
,
and
Righteousnesse
in
Jacob
:
whereby
we
learn
this
comfort
from
Gods
reigning
,
that
when
we
are
wronged
and
oppressed
by
tyranny
of
men
,
we
may
have
our
recourse
to
the
just
and
righteous
Judgment
of
God
which
is
the
righteous
Judge
of
the
world
.
(
Eccl.
5.
7
,
8.
)
Vers.
5.
Exalt
ye
the
Lord
our
God
&c.
out
of
the
might
,
and
Majesty
,
and
holinesse
of
the
Lord
,
we
should
learn
to
extoll
him
with
praises
.
Ps.
145.
11
,
12.
Seeing
God
is
without
beginning
,
what
did
he
in
that
infinite
space
,
which
was
ere
the
world
was
made
;
it
being
unbeseeming
the
Majesty
of
God
to
be
idle
and
unoccupied
all
that
time
?
It
behoveth
us
to
think
that
he
did
things
agreeable
to
his
divine
nature
,
but
we
should
be
evill
occupied
in
the
search
of
them
further
then
himselfe
hath
made
them
known
,
which
made
an
ancient
Father
to
give
this
answer
to
a
curious
inquirer
of
Gods
doings
before
he
made
the
world
,
That
he
was
making
hell
for
those
that
should
trouble
themselves
with
such
vain
and
idle
questions
.
August
.
lib.
1.
Confess
.
Chap.
12.
What
is
that
he
hath
revealed
unto
us
concerning
that
he
did
before
the
beginning
of
the
world
?
Besides
the
inward
works
of
the
three
Persons
of
the
blessed
Trinity
(
whereof
we
have
spoken
)
and
the
mutuall
delights
which
they
took
one
in
another
,
and
glory
which
they
gave
one
to
another
;
this
externall
act
of
his
is
revealed
unto
us
in
the
Scriptures
,
that
he
hath
in
himselfe
decreed
all
things
;
together
with
all
the
circumstances
of
all
things
which
have
or
shall
be
done
from
the
beginning
of
the
world
unto
the
end
thereof
.
What
then
be
the
parts
of
Gods
Kingdome
?
The
decree
determining
all
things
from
all
eternity
,
and
the
execution
thereof
fulfilling
the
same
in
time
;
for
as
from
eternity
he
decreed
,
so
in
time
and
everlastingly
he
accomplisheth
all
things
unto
the
full
execution
of
that
his
decree
.
1
Cor.
2.
16
Eph.
1.
11.
Acts
4.
28.
Psal.
99.
4.
&
135
▪
6.
So
that
the
first
is
an
eternall
,
the
second
a
temporall
work
of
God
.
What
is
the
decree
?
It
is
that
Act
whereby
God
from
all
eternity
according
to
his
free
will
did
by
his
unchangeable
counsell
and
purpose
,
fore-appoint
and
certainly
determine
of
all
things
together
with
their
causes
,
their
effects
,
their
circumstances
and
manner
of
being
,
to
the
manifestation
of
his
own
glory
,
Psal.
99.
4.
Mat.
10.
29.
Rom.
9.
20
,
21.
&
11.
36.
Prov.
16.
4.
Eph.
1.
4.
11.
Acts
2.
23.
Jer.
1.
5.
15.
What
gather
you
of
this
,
that
Gods
decree
is
defined
by
his
most
perfects
w●ll
?
First
,
that
the
things
which
he
decreeth
are
most
perfectly
good
.
Secondly
,
that
we
must
not
subject
his
decree
to
our
shallow
and
base
capacity
,
or
measure
it
by
our
reason
,
considering
that
the
will
of
God
from
whence
the
decree
cometh
,
is
unsearchable
.
What
be
the
parts
or
kinds
of
Gods
decree
?
That
which
God
hath
decreed
concerning
all
his
creatures
generally
for
the
declaration
of
his
power
,
wisdome
,
and
goodnesse
in
their
creation
and
preservation
;
and
that
which
he
hath
decreed
specially
touching
the
good
or
evill
of
the
chief
or
reasonable
creatures
,
Angels
and
Men
,
to
declare
the
glory
of
his
grace
and
justice
.
What
note
you
in
the
former
?
That
God
according
to
his
good
pleasure
hath
most
certainly
decreed
every
(
both
)
thing
and
action
,
whether
past
,
present
,
or
to
come
;
and
not
onely
the
things
and
actions
themselves
,
but
also
all
their
circumstances
of
place
and
time
,
meanes
,
manner
,
and
end
;
so
that
they
shall
not
come
to
passe
in
any
other
place
or
time
then
he
hath
ordained
;
and
then
and
there
,
they
shall
come
to
passe
necessarily
:
Psalm
.
99.
4.
Acts
27.
20
,
21
,
22
,
23
,
24
,
25
,
26
,
27.
31
,
32
,
33
,
34.
Doth
this
necessity
take
away
freedome
of
will
in
election
,
or
the
nature
and
property
of
second
causes
.
No
,
but
onely
brings
them
into
a
certain
order
,
that
is
,
directeth
them
to
the
determined
end
,
whereupon
the
effects
and
events
of
things
are
contingent
or
necessary
,
as
the
nature
of
the
second
cause
is
;
so
Christ
according
to
his
Fathers
Decree
dyed
necessarily
,
Acts
17.
3.
but
yet
willingly
,
and
if
we
respect
the
temperature
of
Christs
body
,
he
might
have
prolonged
his
life
,
and
therefore
in
this
respect
may
be
said
to
have
died
contingently
.
What
consider
you
in
the
especiall
decree
,
which
concerneth
the
good
or
evill
of
the
principall
creatures
?
The
fore-appointment
of
their
everlasting
estate
and
of
the
means
tending
thereunto
,
the
former
whereof
is
called
Predestination
.
What
is
Predestination
?
It
is
the
speciall
decree
of
God
,
whereby
he
hath
from
evelasting
freely
and
for
his
own
glory
fore-ordained
all
reasonable
creatures
to
a
certain
and
everlasting
estate
of
glory
in
heaven
,
or
shame
in
hell
.
What
creatures
come
within
this
decree
?
Both
Angels
,
1
Tim.
5.
21.
Matth.
25.
41.
and
Men
,
1
Thess.
5.
9.
Rom.
9.
13.
22
,
23.
1
Pet.
2.
8.
Eph.
1.
5.
John
17.
12.
22.
Exodus
33.
14.
What
is
the
cause
of
this
decree
?
Only
the
meer
will
and
free
pleasure
of
God
to
dispose
of
his
own
work
as
he
will
,
Rom.
9.
21.
Jer.
5.
14.
&
18.
22.
Esay
64.
8.
What
manner
of
decree
is
this
?
It
is
a
deep
and
unsearchable
,
an
eternall
and
immutable
decree
,
Rom.
11.
32.
Eph.
1.
4.
Is
this
decree
certain
and
unchangeable
?
Yea
,
it
must
needs
be
so
,
because
it
is
grounded
on
the
eternall
and
unchangeable
will
of
God
,
and
therefore
there
is
a
certain
number
of
the
elect
and
reprobate
known
only
to
God
which
cannot
possibly
be
encreased
or
diminished
,
John
13.
18.
2
Tim.
2.
19.
How
then
doth
Moses
wish
himselfe
to
be
blotted
out
of
the
book
of
life
?
Exod.
32.
32.
He
speaketh
conditionally
,
if
it
were
possible
,
to
declare
his
love
to
Gods
glory
and
his
people
as
Paul
did
,
Rom.
9.
3.
But
if
Gods
decree
cannot
be
altered
,
then
we
may
be
secure
,
and
not
care
how
we
live
?
No
more
then
we
may
neglect
and
forsake
our
meat
and
drink
,
because
the
tearm
of
our
life
is
fore-appointed
:
the
end
and
the
means
are
joyned
together
of
God
,
and
cannot
be
separated
by
any
man
.
What
are
the
parts
of
Predestination
?
Election
and
Reprobation
,
1
Thess.
5.
9.
Rom.
9.
13.
22
,
23.
What
is
Election
?
It
is
the
everlasting
predestination
or
fore-appointing
of
certain
Angels
and
Men
unto
everlasting
life
and
blessednesse
for
the
praise
of
his
glorious
grace
,
and
goodnesse
,
1
Tim.
5.
21.
Joh.
15.
16.
Rom.
9.
22
,
23.
Eph.
1.
4
,
5
,
6.
9.
Is
there
no
cause
,
reason
,
or
inducement
of
election
in
the
elected
themselves
?
None
at
all
;
it
is
wholly
of
free-grace
,
without
respect
of
any
goodnesse
that
God
fore-saw
in
us
,
2
Tim.
1.
9.
Rom.
9.
16.
Phil.
2.
13.
Eph.
1.
9.
for
otherwise
man
should
have
whereof
he
might
glory
in
,
and
of
himself
,
as
having
discerned
himself
from
others
,
and
God
should
not
be
the
cause
of
all
good
,
nor
should
his
counsell
be
incomprehensible
.
Is
not
Christ
the
cause
of
our
Election
?
No
;
not
of
Gods
decreeing
of
it
,
(
for
that
he
did
of
his
own
free-will
)
but
of
the
execution
of
it
;
that
is
,
our
salvation
is
for
and
through
Christ
.
What
tokens
have
we
of
our
Election
?
A
true
faith
and
a
godly
life
.
What
use
are
we
to
make
of
our
Election
?
First
,
it
is
our
great
comfort
,
that
our
salvation
standeth
by
Gods
eternall
decree
that
cannot
be
changed
,
and
not
in
our selves
that
daily
might
lose
it
.
Secondly
,
it
sheweth
Gods
infinite
mercy
,
that
before
we
were
,
or
had
done
good
or
evill
,
he
elected
us
rather
then
others
as
good
as
wee
.
Thirdly
,
it
should
make
us
love
God
all
our
life
to
our
uttermost
,
for
his
love
to
us
.
Fourthly
,
it
is
a
help
against
al
temptations
of
Satan
,
or
our
doubting
nature
,
and
also
against
all
afflictions
and
contempt
of
the
world
,
Rom.
8.
38
,
39.
Fiftly
,
it
serveth
to
humble
us
,
that
we
had
nothing
of
our selves
for
our
salvation
,
but
it
freely
came
from
God
.
What
is
Reprobation
?
It
is
the
eternall
predestination
or
fore-appointment
of
certain
Angels
and
men
unto
everlasting
dishonour
and
destruction
;
God
of
his
own
free-will
determining
to
passe
them
by
,
refuse
or
cast
them
off
,
and
for
sin
to
condemn
and
punish
them
with
eternall
death
,
Prov.
16.
4.
Exod.
9.
16.
Rom.
9.
17.
22.
2
Tim.
2.
20.
Mat.
25.
41.
Is
not
sin
the
cause
of
Reprobation
?
No
;
for
then
all
men
should
be
reprobate
,
when
God
foresaw
that
all
would
be
sinners
;
but
sin
is
the
cause
of
the
execution
of
Reprobation
,
the
damnation
whereunto
the
wicked
are
adjudged
being
for
their
own
sin
.
Is
there
no
cause
then
of
Reprobation
in
the
Reprobate
?
None
at
all
,
in
that
they
rather
then
others
are
passed
by
of
God
;
that
is
wholly
from
the
unsearchable
depth
of
Gods
own
free-will
and
good
pleasure
.
But
is
not
God
unjust
in
reprobating
some
men
,
and
electing
others
,
when
all
were
alike
?
No
;
for
he
was
bound
to
none
,
and
to
shew
his
freedome
and
power
over
his
creatures
he
disposeth
of
them
as
he
will
for
his
glory
;
as
the
Potter
is
not
unjust
in
making
of
the
same
clay
sundry
vessels
,
some
to
honour
,
and
some
to
dishonour
.
Doth
Predestination
only
come
within
the
compasse
of
Gods
decree
,
and
not
the
means
also
of
accomplishing
the
same
?
Yes
;
the
means
also
comes
within
this
decree
,
as
the
Creation
and
the
fall
of
the
reasonable
creatures
.
If
God
hath
decreed
the
works
of
the
wicked
,
must
not
he
of
force
be
the
author
of
sin
and
evill
?
God
is
not
the
cause
of
sinne
and
evill
which
he
forbiddeth
and
condemneth
,
but
Satan
and
man
;
yet
God
in
his
secret
will
hath
justly
decreed
the
evill
works
of
the
wicked
(
for
if
it
had
not
so
pleased
him
,
they
had
never
been
at
all
)
for
most
holy
ends
,
both
of
his
glory
and
their
punishment
,
as
may
be
seen
in
the
Jews
crucifying
of
Christ
,
Acts
2.
23.
and
Josephs
selling
into
Egypt
,
Gen.
45.
7.
&
50.
20.
For
the
thing
that
in
it self
by
reason
of
Gods
prohibiting
of
it
is
sin
;
in
respect
of
Gods
decreeing
of
it
for
a
holy
end
,
comes
in
the
place
of
a
good
thing
,
as
being
some
occasion
or
way
to
manifest
the
glory
of
God
in
his
justice
and
mercy
;
for
there
is
nothing
sin
as
God
decreeth
it
or
commandeth
it
,
neither
is
there
any
thing
of
it selfe
absolutely
evill
;
(
1
Pet.
3.
17.
)
But
because
God
hath
forbidden
it
,
therefore
it
is
evill
,
and
only
unto
them
unto
whom
God
hath
forbidden
it
:
as
Abraham
killing
of
Isaac
being
commanded
of
God
was
to
be
obeyed
,
and
sin
it
were
to
have
disobeyed
it
,
which
otherwise
by
reason
of
Gods
commandment
forbidding
to
kill
was
a
sin
;
for
God
forbiddeth
not
things
,
because
they
are
of
themselves
,
and
first
evill
,
but
therefore
are
they
to
man
evill
,
because
God
hath
forbidden
them
;
for
all
sin
is
a
transgression
of
a
law
,
and
God
doth
in
heaven
and
in
earth
whatsoever
pleaseth
him
,
neither
is
there
any
greater
then
he
to
command
him
.
So
much
of
the
decree
or
purpose
of
God
;
what
is
the
execution
of
it
?
It
is
an
action
of
God
effectually
working
all
things
in
their
time
according
to
his
decree
,
Eph.
1.
11.
Acts
4.
28.
What
are
the
parts
of
the
execution
?
Creation
,
and
Providence
,
Psal.
33.
6
,
7.
9.
10
,
11.
&
146.
6
,
7.
Jer.
10.
12.
What
is
Creation
?
It
is
the
execution
of
Gods
decree
,
whereby
of
nothing
he
made
all
things
very
good
,
Gen.
1.
1.
7.
Heb.
11.
3.
How
many
things
in
generall
are
you
to
know
concerning
the
Creation
?
The
causes
,
and
the
adjuncts
;
in
the
former
whereof
we
are
to
consider
the
authour
or
efficient
cause
,
the
matter
,
the
form
or
manner
,
and
the
end
;
in
the
latter
the
goodnesse
of
the
creatures
,
and
the
time
of
their
Creation
.
Who
is
the
Authour
of
this
wonderfull
work
?
God
alone
.
How
doth
that
appear
?
Not
only
by
the
plain
and
manifold
testimonies
of
holy
Scripture
,
but
also
by
light
of
reason
well
directed
;
for
reason
teacheth
,
that
there
must
needs
be
a
first
cause
of
all
things
,
from
whence
they
proceed
,
not
only
as
they
are
this
or
that
,
but
simply
as
they
are
;
that
all
perfections
which
are
in
other
things
by
participation
should
be
in
it
essentially
,
and
that
the
same
must
be
of
infinite
wisdome
in
that
all
things
are
made
and
ordered
unto
so
good
purposes
as
they
are
,
none
of
which
things
can
agree
to
any
but
to
God
alone
,
whence
it
is
that
the
Apostle
Paul
,
Acts
14.
15.
&
17.
24.
doth
point
out
God
to
the
Heathen
by
his
work
above
other
.
Is
not
Creation
then
an
article
of
faith
above
reason
?
Yes
;
in
regard
of
the
time
and
manner
of
it
,
as
likewise
in
respect
of
a
full
and
saving
assent
unto
it
with
comfort
.
Is
the
Father
alone
to
be
held
the
Creator
of
all
things
?
No
;
but
together
with
him
the
Son
also
,
and
the
holy
Ghost
,
for
so
S.
John
testifieth
,
that
by
Christ
the
eternall
Word
and
Wisdome
of
God
al
things
were
made
,
&
without
him
was
made
nothing
,
Joh.
1.
3.
In
like
manner
S.
Paul
teacheth
,
that
by
him
all
things
were
created
in
heaven
and
in
earth
,
both
things
visible
and
invisible
,
whether
they
be
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
,
by
him
,
and
for
him
they
were
all
created
,
Col.
1.
16.
Moses
also
declareth
,
that
the
Spirit
of
the
Lord
moved
upon
the
waters
,
sustaining
and
holding
up
,
and
as
it
were
brooding
(
for
that
metaphor
he
useth
)
the
unformed
matter
to
bring
forth
the
most
comely
and
beautifull
forms
of
all
things
,
Gen.
1.
2.
Did
not
the
Angels
create
some
creatures
at
the
beginning
?
or
cannot
Man
or
the
Devils
now
create
creatures
?
No
;
Creation
is
a
work
of
God
which
only
he
is
able
to
doe
,
and
therefore
whatsoever
the
Devill
or
Judges
like
the
Sorcerers
of
Egypt
,
seem
to
doe
,
it
is
nothing
but
a
delusion
of
the
senses
,
as
the
Devill
himself
confesseth
,
Mat.
4.
and
the
Sorcerers
,
Exod.
4.
What
,
was
there
not
something
before
the
Creation
,
as
the
first
matter
of
all
things
,
or
space
,
or
the
time
,
in
which
this
world
was
made
?
No
;
for
then
there
should
be
something
eternall
as
well
as
God
.
Whereof
then
were
all
things
made
?
Of
nothing
,
that
is
,
of
no
matter
which
was
before
the
Creation
.
How
doth
that
appear
?
Because
they
are
said
to
have
been
made
in
the
beginning
,
Gen.
1.
1.
that
is
,
when
before
there
was
not
any
thing
but
God
the
Creator
,
and
before
which
there
was
no
measure
of
time
by
men
or
Angels
.
How
and
in
what
manner
did
God
create
all
things
?
By
no
means
or
instruments
,
(
which
he
needeth
not
as
man
doth
)
but
by
his
powerful
word
,
that
is
,
by
his
only
will
,
calling
those
things
that
are
not
as
though
they
were
,
Heb.
11.
3.
Rom.
4.
17.
Ps.
148.
5.
Was
that
Word
by
which
he
made
all
things
,
Christ
his
Son
?
All
things
indeed
that
were
made
were
made
by
the
Son
,
the
second
Person
of
the
Trinity
,
Joh.
1.
3.
Col.
1.
16.
Heb.
1.
2.
yet
that
word
mentioned
in
the
1.
Gen.
where
it
is
written
,
that
the
Lord
said
,
Let
there
be
light
,
&c.
was
Gods
command
,
which
then
had
beginning
,
whereas
the
Son
was
from
all
eternity
.
To
what
end
were
all
things
created
?
For
Gods
glory
,
Prov.
16.
4.
How
doth
the
glory
of
God
appear
in
them
?
First
,
his
eternall
power
and
Godhead
is
seen
in
raising
all
things
out
of
nothing
by
his
word
alone
,
Esay
40.
12.
Rom.
1.
20.
Jer.
10.
12.
&
51.
15.
Secondly
,
his
infinite
wisdome
is
made
known
by
them
,
Psal.
104.
24.
Jer.
10.
12.
&
51.
15.
Thirdly
,
his
goodnesse
unto
all
his
creatures
is
hereby
manifested
,
which
is
very
excellently
set
out
by
the
Prophet
in
the
104.
Psalm
.
Fourthly
,
his
infinite
authority
doth
appear
by
them
.
What
uses
then
are
we
to
make
of
the
Creation
?
First
,
we
are
thereby
taught
to
discern
the
true
God
from
all
Heathen
and
Idoll
gods
in
the
world
,
Esay
45.
6
,
7.
Jer.
10.
11
,
12.
for
nothing
in
heaven
and
earth
can
give
a
beeing
to
a
creature
but
God
.
Secondly
,
we
are
to
weigh
them
and
learn
their
properties
,
Eccles.
7.
25.
Thirdly
,
we
should
learn
to
give
God
glory
for
them
,
Rev.
4.
11.
Psal.
92.
5.
where
it
is
made
one
end
of
the
Sabbath
,
Ps.
104.
throughout
.
Fourthly
,
we
are
to
gather
comfort
to
our selves
from
hence
,
That
resting
upon
this
faithfull
Creator
our
hope
needs
not
fail
us
so
long
as
either
heaven
or
earth
have
any
help
for
us
,
1
Pet.
4.
19.
Esa.
37.
16
,
17.
What
doth
the
Scriptures
teach
us
concerning
the
goodnesse
of
the
creatures
?
That
God
made
all
them
in
such
excellency
of
perfection
for
their
beeing
,
working
,
order
and
use
,
that
himself
did
fully
approve
of
them
,
and
so
establish
them
,
Gen.
1.
31.
which
established
order
is
that
which
is
called
Nature
.
In
how
many
things
doth
the
goodnesse
of
the
creatures
consist
?
In
three
:
First
,
in
perfection
of
their
nature
.
Secondly
,
in
their
properties
and
qualities
,
whereby
they
are
able
to
doe
those
things
for
which
they
were
created
.
Thirdly
,
in
their
uses
unto
man
.
How
manifold
is
that
good
which
men
receive
by
them
?
Threefold
:
First
,
profitable
good
.
Secondly
,
pleasant
good
.
Thirdly
,
honest
and
Christian
good
.
How
were
all
things
made
good
when
we
see
there
be
divers
kinds
of
Serpents
,
and
noysome
and
hurtfull
beasts
?
That
they
are
hurtfull
,
it
commeth
not
by
the
nature
of
their
creation
,
in
regard
whereof
they
at
the
first
should
only
have
served
for
the
good
of
man
.
What
doe
you
note
in
the
time
of
their
Creation
?
The
beginning
and
the
continuance
thereof
.
Might
not
the
world
have
been
before
all
time
even
from
eternity
?
No
,
for
absolute
eternity
belongeth
only
to
God
,
neither
could
any
thing
that
is
subject
to
time
be
after
an
infinite
succession
of
other
things
.
What
say
you
then
to
Aristotle
accounted
of
so
many
the
Prince
of
Philosophers
,
who
laboureth
to
prove
that
the
world
is
eternall
?
Wherein
he
laboureth
to
finde
out
a
point
of
wisdome
which
he
had
learned
of
none
other
that
was
before
him
,
he
therein
bewrayeth
his
greatest
folly
;
for
his
chiefest
reason
being
grounded
upon
the
eternity
of
the
first
mover
,
is
of
no
force
to
prove
his
most
absurd
position
,
seeing
God
as
he
is
Almighty
,
and
always
able
to
doe
what
he
will
,
so
is
he
most
free
,
and
not
bound
to
doe
all
that
he
can
,
but
what
,
when
,
and
how
it
pleaseth
him
.
But
seeing
Aristotle
was
enforced
by
reason
to
acknowledge
God
to
be
the
first
mover
,
even
against
his
will
,
(
for
it
seemed
that
he
endevoured
as
much
as
he
could
to
quench
the
light
of
divine
knowledge
shining
in
his
face
,
or
obstinately
to
close
his
eyes
against
the
same
)
and
yet
not
onely
spoiled
God
of
the
glory
of
his
Creation
,
but
also
assigneth
him
to
no
higher
office
then
is
the
moving
of
the
sphears
,
whereunto
he
bindeth
him
more
like
to
a
servant
then
a
Lord
,
the
Judgement
of
God
uttered
by
S.
Paul
,
Rom.
1.
21.
is
most
notoriously
shewed
upon
him
,
in
that
he
knowing
God
,
did
not
glorifie
him
,
nor
give
him
thanks
,
but
became
vain
in
his
disputations
,
and
his
foolish
heart
was
darkned
;
while
he
professed
wisdome
,
he
was
made
a
fool
,
approving
Idolatry
,
and
that
wickednesse
which
the
Apostle
there
sheweth
to
be
a
just
punishment
of
Idolatry
,
and
nature
it self
abhorreth
;
Arist.
Polit.
lib.
7.
cap.
6.
&
lib.
2.
cap.
8.
How
long
is
it
since
God
did
create
the
world
?
Four
thousand
years
before
the
birth
of
our
Saviour
Christ
,
and
so
about
5614
years
before
this
time
.
Why
is
the
order
of
the
years
of
the
world
so
carefully
set
down
in
the
Scripture
?
To
convince
all
Heathen
that
either
thought
that
the
world
was
without
beginning
,
or
that
it
began
Millions
of
years
before
it
did
.
To
give
light
to
all
sacred
Histories
of
the
Bible
.
To
shew
the
time
of
the
fulfilling
of
the
Prophecies
which
God
foretold
.
But
why
was
not
the
world
made
sooner
?
Saving
the
hidden
wisdome
and
free
pleasure
of
the
Maker
therein
appeareth
the
free
power
of
God
to
make
or
not
to
make
,
and
his
absolute
sufficiency
within
himself
,
as
having
no
need
of
any
externall
beeing
,
only
creating
that
he
might
communicate
&
manifest
his
goodnes
.
How
long
was
God
creating
the
world
?
Six
days
and
six
nights
.
Why
was
he
creating
so
long
,
seeing
he
could
have
perfected
all
the
creatures
at
once
and
in
a
moment
?
First
,
to
shew
the
variety
,
distinction
and
excellency
of
his
severall
creatures
.
Secondly
,
to
teach
us
the
better
to
understand
their
workmanship
,
even
as
a
man
which
will
teach
a
child
in
the
frame
of
a
letter
,
will
first
teach
him
one
line
of
the
letter
,
and
not
the
whole
letter
together
.
Thirdly
,
to
admonish
us
,
that
we
are
bound
to
bestow
more
time
in
discerning
and
knowing
them
then
we
doe
.
Fourthly
,
that
we
might
also
by
his
example
finish
our
work
in
six
days
.
Fiftly
,
that
we
might
observe
,
that
many
of
the
creatures
were
made
before
those
which
are
ordinarily
their
causes
,
and
thereby
learn
,
that
the
Lord
is
not
bound
to
any
creature
,
or
to
any
means
:
thus
the
sunne
was
not
created
before
the
fourth
day
,
and
yet
dayes
which
now
are
caused
by
the
rising
of
the
sunne
were
before
that
;
so
trees
and
plants
were
created
the
third
day
,
but
the
Sun
,
Moon
,
and
Stars
,
by
which
they
are
now
nourished
and
made
to
grow
,
were
not
created
till
after
the
third
day
.
Hitherto
of
the
creation
in
generall
,
The
world
and
all
things
therein
,
Acts
17.
24.
or
the
heavens
,
and
the
earth
,
and
all
the
host
of
them
.
Gen.
2.
1.
How
many
heavens
are
mentioned
in
the
Scriptures
?
Three
:
the
first
is
the
ayre
wherein
we
breathe
,
the
birds
doe
fly
,
and
the
snow
,
rain
,
frost
,
haile
and
thunder
are
begotten
,
Matth.
6.
26.
Gen.
7.
11.
The
second
is
the
sky
,
wherein
the
Sun
,
the
Moon
,
and
the
Starres
are
placed
;
Gen.
1.
14
,
15.
Deut.
17.
3.
The
third
,
wherein
the
Angles
,
and
the
soules
of
the
Saints
from
hence
departed
are
now
in
;
2
Cor.
12.
2.
Mat.
18.
10.
Mark
.
12.
25.
What
understand
you
by
the
earth
?
The
lowest
part
of
the
world
,
What
mean
you
by
the
host
of
them
?
All
the
creatures
which
the
Lord
made
to
have
their
beginning
and
being
in
them
,
Psal.
103.
20
,
21.
148.
2.
&c.
Deut.
17.
3.
Joel
2.
10
,
11.
How
are
the
creatures
distinguished
?
Into
visible
,
and
invisible
;
Col.
1.
16.
What
are
the
things
invisible
?
The
third
heaven
,
Why
is
there
no
more
expresse
mention
in
the
first
of
Genesis
,
of
the
creation
of
these
,
especially
being
creatures
in
glory
so
farre
passing
others
?
1.
They
are
not
expresly
mentioned
,
because
Moses
setteth
forth
the
things
that
are
visible
;
and
therefore
doth
not
only
passe
them
by
,
but
also
minerals
and
other
things
inclosed
in
the
bowels
of
the
earth
.
2.
Some
respect
also
might
be
had
of
the
weaknesse
and
infancie
of
the
Church
at
that
time
;
God
did
first
teach
them
more
plain
and
sensible
things
,
and
as
they
grew
in
knowledge
,
he
afterwards
revealed
other
things
unto
them
;
but
that
they
were
(
in
one
of
the
six
dayes
)
created
,
it
is
most
evident
by
Heb.
11.
10.
Psal.
103.
20.
&
148.
2.
5.
Col.
1.
16.
In
which
of
the
six
dayes
were
they
created
?
Though
it
be
not
so
plainly
revealed
in
Scripture
,
yet
it
may
be
gathered
by
Gen.
1.
1.
(
where
under
the
term
of
heavens
,
these
glorious
creatures
may
be
also
comprehended
)
and
Job
38.
6
,
7.
that
they
were
created
the
first
day
.
Of
what
nature
are
the
Angels
?
They
are
substances
wholly
spirituall
;
How
many
things
conceive
you
of
the
Angels
,
when
you
say
that
they
are
spirits
?
Six
.
1.
That
they
are
living
substances
.
2.
That
they
are
incorruptible
.
3.
That
they
are
incorporeall
.
4.
That
they
are
indivisible
.
5.
That
they
are
intangible
.
6.
That
they
are
invisible
.
Have
they
any
matter
?
They
have
their
spirituall
matter
,
(
as
mans
soule
hath
)
but
not
any
earthly
or
corporall
matter
.
They
are
not
then
fantasies
,
as
some
doe
wickedly
imagine
?
No
,
but
they
are
substances
and
beings
,
for
some
are
said
to
have
fallen
,
others
to
appeare
unto
men
.
How
many
of
them
were
created
at
the
beginning
?
They
were
all
created
at
once
,
and
that
in
an
innumerable
multitude
.
How
did
God
create
them
?
He
made
them
all
at
the
first
very
good
and
glorious
spirits
,
yet
mutable
;
Gen.
1.
31.
Job
4.
18.
With
what
other
properties
are
the
Angels
especially
endued
?
With
greater
wisdome
,
power
,
swiftnesse
and
industry
,
then
any
man
.
Where
is
the
creation
of
things
visible
,
In
the
first
and
second
chapters
of
Genesis
,
where
Moses
declareth
at
large
,
how
God
in
the
beginning
created
the
world
and
all
things
therein
contained
,
every
one
in
their
severall
nature
and
kinds
.
What
doth
Moses
note
of
these
creatures
generally
?
Three
things
:
first
,
that
they
are
all
said
to
be
good
,
which
stoppeth
the
mouthes
of
all
those
that
speak
against
them
.
Secondly
,
that
their
names
are
given
them
.
Thirdly
,
that
their
uses
and
ends
are
noted
.
In
what
order
did
God
create
them
?
First
,
the
dwelling
places
were
first
framed
,
then
the
creatures
to
dwell
in
them
,
and
provision
was
made
for
the
inhabitants
of
the
earth
before
they
were
made
,
as
grasse
for
the
beasts
,
and
light
for
all
living
and
moving
creatures
,
and
all
for
man
.
Secondly
,
God
proceedeth
from
the
things
that
are
more
imperfect
,
to
those
that
are
perfecter
,
untill
he
come
to
the
perfectest
;
as
from
the
trees
,
corne
,
herbes
,
&c.
which
have
but
one
life
,
that
is
,
whereby
they
increase
and
are
vegetative
,
unto
the
beasts
which
have
both
an
increasing
and
feeling
,
or
sensitive
life
;
as
fishes
,
fowles
,
beasts
,
&c.
and
from
them
to
man
which
hath
besides
them
a
reasonable
soule
.
What
learn
you
from
the
first
?
Not
to
be
carking
for
the
world
and
things
of
this
life
,
nor
to
surfeit
with
the
cares
thereof
,
seeing
God
provided
for
the
necessity
and
comfort
of
the
very
beasts
,
ere
he
would
bring
them
into
the
world
.
What
from
the
second
?
That
we
should
therein
follow
the
example
of
the
Lord
,
to
goe
from
good
to
better
,
untill
we
come
to
be
perfect
.
What
are
the
visible
creatures
in
particular
?
Two
:
What
are
the
parts
of
that
rude
masse
?
Heaven
and
earth
(
for
so
the
matter
whereof
all
the
bodily
creatures
were
made
,
It
seemeth
that
the
rudenesse
was
in
the
earth
onely
,
containing
the
water
and
the
dry
land
,
because
the
Prophet
saith
,
that
the
earth
was
void
,
and
without
shape
.
It
is
true
that
Moses
giveth
this
to
the
earth
,
rather
then
the
masse
of
the
heavens
;
because
the
confusion
and
rudenesse
was
greater
there
then
in
the
masse
of
the
heavens
,
for
the
water
and
dry
land
being
mingled
together
,
there
was
no
form
or
figure
of
them
.
It
being
without
form
and
void
,
how
was
it
kept
?
Gen.
1.
2.
By
the
holy
Ghost
,
which
(
as
a
bird
setting
over
her
egges
)
kept
and
preserved
it
.
What
were
the
things
which
were
made
of
this
rude
masse
?
The
beautifull
frame
and
fashion
of
this
world
,
with
the
furniture
thereof
.
What
doe
you
consider
in
the
frame
and
fashion
of
the
world
?
Two
things
:
first
,
the
Elements
,
which
are
the
most
simple
bodies
,
by
the
uneven
mixture
whereof
all
bodies
are
compounded
.
Secondly
,
and
the
bodies
themselves
that
are
compounded
of
them
.
How
many
Elements
are
there
?
There
are
commonly
counted
foure
.
First
,
the
fire
,
which
some
think
to
be
comprehended
under
the
term
of
light
,
Gen.
1.
vers
.
3
,
4.
because
it
is
a
quality
of
the
fire
.
The
second
is
the
ayre
,
which
some
would
have
signified
by
the
spirit
or
wind
of
God
moving
upon
the
waters
,
vers.
2.
others
by
the
Firmament
,
vers.
6.
7.
set
between
the
clouds
and
the
earth
,
to
distinguish
between
water
and
water
,
and
to
give
breath
of
life
to
all
things
that
breath
.
3dly
,
The
waters
v.
2.
severall
from
the
mass
called
the
earth
,
v.
9.
10.
4thly
,
The
earth
,
vers.
2.
called
the
dry
land
,
vers.
9
,
10.
which
remaineth
,
all
other
being
sent
of
God
to
their
proper
places
.
What
are
the
mixt
or
compounded
bodies
?
Such
as
are
made
of
the
four
Elements
,
equally
mingled
together
.
How
many
kinds
be
there
of
them
?
The
things
that
have
-
1.
A
being
without
life
.
-
2.
A
being
,
and
life
without
sense
.
-
3.
A
being
,
life
and
sense
without
reason
.
-
4.
A
being
,
life
,
sense
,
and
reason
,
(
as
man
)
What
is
common
to
the
three
last
kinds
?
That
together
with
life
there
is
power
and
vertue
given
unto
them
to
bring
forh
the
like
unto
themselves
for
the
continuance
of
their
kind
,
which
blessing
of
multiplication
is
principally
in
the
two
last
sorts
of
creatures
,
(
that
have
the
life
of
sense
,
beside
the
life
of
increase
)
and
therefore
the
Lord
is
brought
in
to
speak
to
them
in
the
second
person
,
Gen.
1.
22.
28.
which
he
did
not
to
the
grasse
,
corne
,
and
trees
,
which
are
creatures
of
the
second
kind
.
What
learn
you
from
hence
?
That
the
chiefe
and
speciall
cause
of
the
continuance
of
every
kind
of
creature
to
the
worlds
end
,
is
this
will
and
word
of
God
,
without
the
which
they
or
sundry
of
them
would
have
perished
ere
this
,
by
so
many
means
as
are
to
consume
them
.
Declare
now
in
order
the
severall
works
of
the
six
dayes
,
The
rude
masse
or
matter
of
heaven
and
earth
being
made
of
nothing
the
first
night
of
the
world
,
as
hath
been
declared
;
God
did
afterward
create
the
light
,
and
called
it
day
.
Gen.
13
,
4
,
5.
What
note
you
hereof
?
The
wonderfull
work
of
God
not
onely
in
making
something
of
nothing
,
but
bringing
light
out
of
darknesse
,
2
Cor.
4.
6.
which
are
contrary
,
and
distinguishing
betwixt
day
and
night
,
before
either
Sun
or
Moon
were
created
.
What
was
the
work
of
the
second
day
?
The
Firmament
was
created
to
divide
the
waters
above
,
from
the
waters
below
.
What
was
done
the
third
day
?
The
third
night
(
as
it
seemed
)
God
caused
the
waters
to
retire
into
their
vessels
,
and
severed
them
from
the
dry
land
,
calling
the
one
seas
,
the
other
earth
.
Then
in
the
third
day
which
followed
that
night
,
he
clad
the
earth
with
grasse
for
the
use
of
beasts
only
,
corn
and
trees
for
the
use
of
man
also
.
What
shape
is
the
water
and
earth
of
?
They
both
together
make
a
round
globe
.
Whether
is
the
water
or
the
earth
bigger
?
The
water
.
Why
then
doe
they
not
overwhelme
the
earth
?
They
are
restrained
and
kept
in
by
the
mighty
power
of
God
.
How
many
sorts
of
waters
be
there
?
Two
,
salt
waters
(
as
the
sea
)
and
fresh
waters
,
as
floods
,
springs
,
lakes
,
&c.
What
be
the
parts
of
the
earth
?
First
,
Hills
.
Secondly
,
Valleys
,
and
Plaines
.
How
many
benefits
doe
you
receive
by
the
earth
in
generall
?
Foure
;
First
,
we
are
made
of
the
earth
.
Secondly
,
we
dwell
on
the
earth
.
Thirdly
,
it
giveth
fruits
and
nourishment
to
all
living
creatures
.
Fourthly
,
it
is
our
bed
after
death
.
What
benefit
receive
you
by
the
hills
?
They
are
a
shadow
against
storms
and
heat
,
they
be
fit
for
grasing
of
cattle
,
they
are
fit
places
to
set
Beacons
on
,
to
shew
that
the
enemies
are
at
hand
,
&c.
What
benefits
receive
you
by
the
Valleyes
and
Plaines
.
1.
They
receive
water
to
water
the
earth
.
2.
They
are
most
fit
places
to
bring
forth
all
kind
of
fruit
,
and
herbes
,
and
grasse
.
How
cometh
it
to
pass
that
God
first
maketh
the
grass
,
corne
,
and
trees
,
ere
he
made
the
heavenly
bodies
of
the
Sunne
,
Moon
,
and
Starres
;
from
whose
influence
the
growth
of
these
proceedeth
?
To
correct
our
errour
which
tye
the
increase
of
these
so
to
the
influence
of
the
heavenly
bodies
,
even
to
the
worshipping
of
them
therein
;
forgetting
the
Lord
who
thereby
sheweth
that
all
hang
upon
him
,
and
not
on
them
,
forasmuch
as
he
made
them
when
the
heavenly
bodies
were
not
.
What
doe
you
gather
from
hence
?
That
the
fruitfulness
of
the
earth
standeth
not
so
much
in
the
labour
of
the
husband-man
,
as
in
the
power
which
God
hath
given
the
earth
to
bring
forth
fruit
.
Thus
much
of
the
works
of
the
3d.
day
,
Lights
,
How
are
these
lights
distinguished
?
Although
they
be
all
great
in
themselves
,
to
the
end
they
might
give
light
to
the
dark
earth
that
is
farre
removed
from
them
,
yet
are
they
distinguished
into
-
Great
-
Small
.
-
Sunne
-
Moon
-
Starres
.
Why
doth
Moses
call
the
Sun
and
Moon
the
greatest
lights
,
when
there
are
Starres
that
exceed
the
Moon
by
many
degrees
?
First
,
because
they
are
greatest
in
their
use
and
vertue
that
they
exercise
upon
the
terrestriall
bodies
.
Secondly
,
because
they
seem
so
to
us
,
it
being
the
purpose
of
the
Holy
Ghost
by
Moses
to
apply
himselfe
to
the
capacity
of
the
unlearned
.
What
is
the
use
of
them
?
First
,
to
separate
the
day
from
the
night
.
Secondly
,
to
be
signs
of
seasons
and
dayes
and
yeares
.
Thirdly
,
to
send
forth
their
influences
upon
the
whole
earth
,
and
to
give
light
to
the
inhabitants
thereof
.
How
are
they
signs
of
times
and
seasons
?
First
,
by
distinguishing
the
time
,
spring
,
summer
,
autumne
,
winter
,
by
their
work
and
naturall
effect
upon
the
earthly
creatures
.
Secondly
,
by
distinguishing
the
night
from
the
day
,
the
day
from
month
,
the
month
from
the
yeare
.
Have
they
not
operation
also
in
the
extraordinary
events
of
singular
things
and
persons
for
their
good
and
evill
estate
?
No
verily
,
there
is
no
such
use
taught
of
them
in
the
Scriptures
.
What
creatures
were
made
the
fift
day
?
Fishes
and
birds
.
What
were
the
fishes
made
of
?
Of
all
four
Elements
,
What
were
the
birds
made
of
?
Of
all
foure
Elements
,
yet
have
more
of
the
earth
;
(
Gen.
2.
19.
)
and
therefore
that
they
are
so
light
,
and
that
their
delight
is
in
the
ayre
,
it
is
so
much
the
more
marvellous
.
What
did
God
make
in
the
sixt
and
the
last
day
of
Creation
?
It
is
probable
that
he
made
in
the
-
Night
thereof
the
beasts
of
the
earth
.
-
going
-
creeping
-
Tame
or
home-beasts
.
-
Wilde
or
field-beasts
.
-
Day
,
Gen.
1
▪
26
,
27.
in
the
discourse
of
the
sixt
days
work
,
and
repeated
in
cap.
2.
v.
7.
and
more
at
large
after
the
narration
of
the
Lords
rest
in
the
seventh
day
,
vers.
18
,
19
,
20
,
&c.
Why
was
man
last
made
of
all
the
creatures
?
1.
Because
he
was
the
most
excellent
of
all
the
works
of
God
in
this
inferiour
world
.
2.
Because
he
was
the
end
of
all
unreasonable
creatures
,
and
therefore
that
he
might
glorifie
God
for
all
the
creatures
that
he
saw
the
world
was
furnished
with
for
his
sake
.
3.
Because
God
would
have
him
first
provided
for
,
ere
he
brought
him
into
the
world
;
that
so
he
might
have
this
world
,
for
which
God
had
made
him
Prince
,
as
it
were
,
his
Palace
,
furnished
with
all
things
convenient
:
and
if
he
had
care
of
him
before
he
was
,
how
much
more
now
he
is
?
What
note
you
thereof
?
That
man
hath
not
to
boast
of
his
antiquity
,
all
the
creatures
being
made
before
him
even
to
the
vilest
worm
.
What
is
to
be
observed
in
his
creation
?
That
here
for
the
excellency
of
the
work
,
God
is
brought
in
,
as
it
were
,
deliberating
with
himselfe
,
the
Father
with
the
Sonne
and
the
Holy
Ghost
,
and
they
with
him
;
the
whole
Trinity
entring
into
a
solemn
counsell
to
make
man
after
their
Image
,
(
Gen.
1.
26.
)
which
is
not
said
of
any
other
creature
;
for
whereas
the
other
creatures
were
made
suddenly
,
man
was
(
as
we
shall
see
)
not
so
,
but
with
some
space
of
time
:
hitherto
also
belongeth
,
that
the
Holy
Ghost
standeth
longer
upon
his
creation
then
upon
the
rest
.
What
learn
you
from
hence
?
That
we
should
mark
so
much
the
more
the
wisdome
and
power
of
God
in
the
creation
of
him
,
thereby
to
imitate
God
in
using
most
diligence
about
those
things
which
are
most
excellent
.
What
parts
doth
he
consist
of
?
Of
two
parts
;
Gen.
2.
7.
Job
10.
11
,
12.
Whereof
was
his
body
made
?
Of
the
very
dust
of
the
earth
,
Gen.
2.
7.
in
which
respect
the
work
of
God
in
making
him
is
set
forth
by
a
similitude
of
the
potter
which
of
his
clay
maketh
his
pots
;
Rom.
9.
21.
and
the
name
of
Adam
is
from
hence
in
the
Hebrew
given
unto
man
,
to
put
him
in
mind
not
to
bee
proud
,
nor
to
desire
to
be
like
God
;
which
God
foresaw
he
would
doe
,
through
Satans
temptations
.
What
learn
you
from
hence
?
That
seeing
it
pleased
God
to
make
mans
body
more
principally
of
the
basest
Element
,
that
thereby
he
would
give
man
to
understand
of
what
base
matter
his
body
was
framed
,
that
so
hee
might
have
occasion
of
being
lowly
and
humble
in
his
owne
sight
;
according
as
the
Scripture
it self
directeth
us
to
this
instruction
,
Gen.
18.
27.
Jer.
2.
2.
29.
What
else
learn
you
?
The
absolute
authority
that
God
hath
over
man
,
as
the
Potter
hath
over
his
pots
and
much
more
,
Rom.
9.
21.
How
was
the
soul
made
?
His
soul
was
made
a
spirituall
substance
,
Gen.
2.
7.
Mal.
2.
15.
)
Why
is
it
called
the
breath
of
God
?
Because
God
made
it
immediately
,
not
of
any
earthly
matter
(
as
he
did
the
body
)
nor
of
any
of
the
elements
,
(
as
he
did
the
other
creatures
)
but
of
a
spirituall
matter
,
whereby
is
signified
the
difference
of
the
soul
of
man
which
was
made
a
spirituall
and
divine
,
or
everlasting
substance
,
from
the
soul
or
life
of
beasts
,
which
commeth
of
the
same
matter
whereof
their
bodies
are
made
,
and
therefore
dieth
with
them
;
whereas
the
soul
of
man
commeth
by
Gods
creation
from
without
,
(
in
which
respect
God
is
said
to
be
the
Father
of
our
spirits
,
Heb.
12.
9.
)
and
doth
not
rise
as
the
soul
of
beasts
doe
,
of
the
temper
of
the
elements
,
but
is
created
of
God
,
free
from
composition
,
that
it
might
be
immortall
and
free
from
the
corruption
,
decay
,
and
death
that
all
other
creatures
are
subject
unto
;
and
therefore
as
it
had
life
in
it self
when
it
was
joyned
to
the
body
,
so
it
retaineth
life
when
it
is
separated
from
the
body
and
liveth
for
ever
.
What
other
proofs
have
you
of
the
immortality
of
the
soul
besides
the
divine
nature
thereof
?
Eccl.
12.
7.
It
is
said
that
at
death
the
dust
shall
return
to
the
earth
as
it
was
,
and
the
spirit
unto
God
who
gave
it
.
Our
Saviour
Christ
,
Luk.
23.
46.
and
his
servant
Stephen
,
Acts
7.
59.
at
their
death
commend
their
souls
unto
God
.
Luk.
23.
43.
The
theeves
soul
after
separation
from
the
body
is
received
into
Paradise
.
Mat.
10.
28.
The
soul
cannnot
be
killed
by
them
that
kill
the
body
.
Psal.
49.
14
,
15.
Mat.
22.
32.
Rev.
6.
9.
&
7.
9.
The
guiltinesse
of
the
Conscience
,
and
feare
of
punishment
for
sin
,
proveth
the
same
.
Otherwise
all
the
comfort
of
Gods
children
were
utterly
dashed
;
for
if
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
most
miserable
,
1
Cor.
15.
15.
Why
is
it
said
,
that
God
breathed
in
his
face
or
nostrils
,
Gen.
2.
7.
more
then
in
any
other
part
?
To
put
man
in
mind
of
his
frailty
,
whose
breath
is
in
his
nostrils
,
Esay
2.
22.
Because
the
soul
sheweth
her
faculties
most
plainly
in
the
countenance
,
both
for
outward
senses
and
inward
affections
.
But
is
the
head
the
seat
of
the
soul
?
It
is
thought
that
in
regard
of
the
essence
of
it
,
all
of
it
is
over
all
and
every
part
of
the
body
,
as
fire
is
in
hot
iron
;
but
howsoever
the
severall
faculties
thereof
appear
in
the
severall
parts
of
the
body
,
yet
the
heart
is
to
be
accompted
the
speciall
seat
of
the
soul
,
not
only
in
regard
of
life
being
the
first
part
of
man
that
liveth
,
and
the
last
that
dieth
,
but
for
affections
also
and
knowledge
,
as
appeareth
by
1
Kings
3.
9.
12.
Mat.
15.
18
,
19.
Rom.
2.
15.
&
10.
10.
1
Pet.
3.
4.
Is
there
many
or
one
soul
in
man
?
There
is
but
one
,
having
those
faculties
in
it
of
vegetation
and
sense
that
are
called
souls
in
plants
and
beasts
.
What
reason
have
you
for
this
saying
?
Otherwise
there
should
be
divers
essentiall
forms
in
man
.
God
breathed
but
one
breathing
,
though
it
be
called
the
breathing
of
lives
,
Gen.
2.
7.
for
the
divers
lives
and
faculties
.
In
all
Scripture
there
is
mention
but
of
one
soul
in
man
,
Mat.
26.
38.
Acts.
7.
59.
When
may
the
soul
be
truly
said
to
come
or
be
in
the
body
of
a
child
?
When
in
all
essentiall
parts
it
is
a
perfect
body
,
as
Adams
was
when
God
gave
him
his
soul.
What
be
the
faculties
of
the
soul
?
The
Understanding
,
under
which
is
the
Memory
(
though
it
be
rather
one
of
the
inward
senses
,
then
one
of
the
principall
faculties
of
the
soul
)
and
the
Conscience
.
The
Will
,
under
which
are
the
Affections
;
So
there
be
five
speciall
faculties
.
What
is
meant
by
the
image
of
God
,
after
which
man
was
made
?
Gen.
1.
26
,
27.
Not
any
bodily
shape
,
How
many
ways
is
the
image
of
God
taken
in
Scripture
?
Either
for
Christ
,
as
Col.
1.
15.
Heb.
1.
3.
Joh.
12.
45.
&
14.
9.
or
for
the
glory
of
mans
lively
personage
,
as
Gen.
9.
6.
or
for
his
authority
over
the
woman
,
as
1
Cor.
11.
7.
or
for
the
perfection
of
his
nature
,
indued
with
reason
and
will
,
rightly
disposed
in
holinesse
and
righteousnesse
,
wisdome
and
truth
,
and
accordingly
framing
all
motions
and
actions
both
inward
and
outward
,
Col.
3.
9
,
10.
Eph.
4.
24.
How
is
it
here
then
to
be
taken
?
It
may
be
taken
either
strictly
and
properly
,
or
more
largely
and
generally
.
What
is
the
strictest
and
most
proper
acception
of
it
?
When
it
is
taken
for
that
integrity
of
nature
which
was
lost
by
Adams
fall
,
and
is
contrary
to
originall
sin
.
Wherein
standeth
that
integrity
of
nature
?
In
the
whole
perfections
of
vertues
appearing
in
the
five
faculties
,
as
1.
In
the
understanding
,
true
wisdome
and
heavenly
knowledge
of
Gods
will
and
works
.
2.
In
memory
,
all
holy
remembrance
of
things
we
ought
.
3.
In
will
,
all
cheerfulnesse
to
obey
Gods
command
.
4.
All
moderation
and
sanctity
of
affections
.
5.
All
integrity
of
Conscience
.
Is
any
part
of
Gods
Image
in
the
body
?
No
,
but
as
originall
sin
in
our
corrupt
estate
;
so
in
the
state
of
integrity
these
vertues
shine
and
are
executed
by
the
body
.
But
is
not
man
the
Image
of
God
in
respect
of
the
essentiall
faculties
of
the
soul
,
his
mind
and
will
,
and
in
the
immortatality
thereof
?
Not
in
this
strict
and
proper
acception
of
Gods
Image
,
whereof
now
we
speak
;
for
the
essentiall
faculties
of
the
soul
are
not
lost
by
Adams
fall
,
and
the
immortality
remaineth
still
.
What
is
the
larger
acception
of
Gods
Image
?
When
it
is
taken
for
that
dignity
and
excellency
given
unto
man
in
his
creation
;
which
is
partly
inward
,
and
partly
outward
.
Wherein
doth
his
inward
excellency
consist
?
Both
in
his
substance
and
in
his
qualities
.
Wherein
standeth
the
excellency
of
his
substance
?
In
that
he
only
of
all
the
creatures
of
the
visible
world
hath
a
reasonable
and
immortall
soul
given
unto
him
,
(
as
hath
been
declared
)
and
in
respect
of
this
spirituall
nature
resembleth
God
who
is
a
Spirit
.
What
is
the
excellency
of
man
consisting
in
qualities
?
Knowledge
and
wisdome
in
the
understanding
,
Psal.
51.
6.
Col.
3.
10.
Righteousnesse
and
holinesse
in
the
free-will
,
Eph.
4.
24.
1
Pet.
1.
15
,
16.
and
herein
,
as
hath
been
shewed
,
did
man
especially
resemble
his
Maker
.
Wherein
standeth
the
excellency
of
the
understanding
?
In
knowledge
of
all
duties
either
concerning
God
,
his
neighbour
,
or
himself
;
unto
which
knowledge
may
be
referred
Wisdome
to
use
knowledge
,
to
discern
when
,
where
,
and
how
every
thing
should
be
done
:
Conscience
to
accuse
or
excuse
,
as
his
doings
should
be
good
or
evil
;
Memory
to
retain
,
Providence
to
foresee
what
is
good
to
doe
it
,
what
is
evill
to
avoid
it
;
Reason
to
discusse
of
the
lawfulnesse
or
unlawfulnesse
of
every
particular
action
of
a
mans
own
self
;
hitherto
refer
the
knowledge
of
the
natures
of
the
creatures
,
whereby
he
was
able
to
name
them
according
to
their
nature
.
Wherein
standeth
the
excellency
of
mans
will
?
In
holinesse
(
as
hath
been
said
)
and
righteousnesse
,
or
uprightnesse
of
desires
and
affections
;
holinesse
comprehending
all
the
vertues
of
the
first
,
and
justice
or
righteousnesse
containing
all
the
vertues
of
the
second
Table
imprinted
in
the
soul
of
man
at
his
Creation
.
What
were
the
outward
gifts
wherein
mans
excellency
did
consist
?
God
gave
him
a
body
answerable
to
his
soul
,
endued
with
beauty
,
strength
,
immortality
,
and
all
gifts
serving
to
happinesse
,
1
Cor.
11.
7.
God
set
such
a
grace
and
majesty
in
the
person
,
especially
in
the
face
of
man
,
as
all
the
creatures
could
not
look
upon
without
fear
and
trembling
,
as
appeareth
when
they
all
came
before
man
to
receive
their
names
.
God
gave
him
dominion
and
rule
over
all
creatures
of
the
world
,
which
were
made
to
serve
him
,
being
by
this
excellent
Creation
made
and
adopted
to
be
,
as
it
were
,
the
son
and
heir
of
God
,
who
is
the
absolute
Lord
over
all
,
Psal.
8.
6
,
7.
Gen.
1.
26.
28.
of
which
dominion
the
authority
to
name
them
was
a
sign
,
Gen.
2.
19.
20.
What
are
the
ends
and
uses
of
the
making
of
man
according
to
Gods
Image
?
That
God
who
is
in
himself
invisible
and
incomprehensible
,
might
in
some
measure
be
known
of
man
;
as
a
picture
or
image
sheweth
the
person
whom
it
representeth
.
To
move
man
to
love
God
,
that
hath
so
gloriously
made
him
like
himself
.
That
men
between
themselves
might
love
one
another
,
as
like
doth
like
.
How
many
of
mankind
did
God
create
at
the
first
?
Only
one
man
,
Adam
,
Gen.
2.
7.
Out
of
him
,
and
for
him
,
one
woman
Evah
,
Gen.
2.
21
,
22.
Mal.
2.
15.
so
made
he
them
male
and
female
,
Gen.
1.
27.
&
5.
2.
How
doth
God
say
,
Gen.
2.
18.
It
is
not
good
for
man
to
be
alone
;
did
he
make
any
thing
that
was
not
good
?
God
forbid
;
by
good
it
is
not
meant
,
that
which
is
set
against
sin
or
vice
,
but
in
saying
(
it
is
not
good
for
man
to
be
alone
)
he
meaneth
it
is
not
so
convenient
and
comfortable
.
What
learn
you
from
hence
?
How
foully
they
have
been
deceived
,
that
upon
the
words
of
the
Apostle
,
1
Cor.
7.
1.
It
is
not
good
for
man
to
touch
a
woman
,
have
gathered
,
that
mariage
is
little
better
then
whoredome
;
Considering
that
as
here
,
so
there
,
by
good
is
meant
only
that
which
is
convenient
and
commodious
.
That
man
is
naturally
desirous
of
the
society
of
woman
,
and
therefore
that
Munkeries
,
Nunneries
,
and
Hermitages
are
unnaturall
,
and
consequently
ungodly
.
What
is
meant
by
these
words
in
the
same
place
,
Gen.
2.
18.
[
as
before
him
?
]
That
she
should
be
like
unto
him
,
and
of
the
same
form
,
for
the
perfection
of
nature
and
gifts
inward
and
outward
.
What
is
the
end
why
she
was
made
?
To
be
a
help
unto
man
.
Wherein
?
First
,
in
the
things
of
this
life
by
continuall
society
,
1
Pet.
3.
7.
Secondly
,
in
this
life
,
for
generation
,
Gen.
1.
28.
Thirdly
,
in
the
things
of
the
life
to
come
,
even
as
they
which
are
heirs
together
of
the
grace
of
life
.
And
now
a
fourth
use
is
added
,
to
be
a
remedy
against
sin
,
which
was
not
from
the
beginning
,
1
Cor.
7.
9.
What
reason
is
there
brought
to
prove
that
God
was
to
make
a
woman
an
help
unto
man
?
Either
he
must
have
an
help
or
companion
,
but
there
is
none
fit
among
the
creatures
,
therefore
I
must
create
one
;
the
first
proposition
being
evident
,
the
second
is
proved
by
Gods
own
testimony
,
and
Adams
experience
,
who
having
given
names
to
all
the
creatures
truly
,
and
according
to
their
natures
,
yet
found
none
fit
for
his
company
,
Gen.
1.
20.
What
learn
you
from
thence
,
that
the
Lord
would
have
Adam
see
whether
there
were
a
helper
amongst
the
other
creatures
which
he
knew
well
to
be
unfit
?
To
teach
us
,
that
ere
we
enter
into
mariage
we
should
have
a
feeling
of
our
own
infirmity
and
need
of
a
wife
,
whereby
that
benefit
may
become
more
sweet
,
and
we
more
thankfull
unto
God
;
which
if
it
be
true
in
a
man
,
it
ought
to
be
much
more
in
a
woman
,
which
is
weaker
,
and
much
more
insufficient
then
he
.
What
else
?
That
it
is
a
perverse
thing
to
love
any
creature
so
well
as
mankind
,
against
those
men
that
make
more
of
their
Horses
and
Hounds
then
of
their
wives
;
and
against
those
women
which
make
more
of
a
Monky
,
or
of
a
Parrat
,
or
of
a
Spaniel
,
then
of
their
husbands
.
What
note
you
of
that
,
that
when
Adam
was
asleep
his
wife
was
made
?
That
the
Lord
is
the
giver
of
the
wife
without
our
care
,
and
that
besides
our
prayers
to
God
for
one
,
the
care
is
to
be
laid
upon
the
Lord
,
and
upon
our
parents
,
which
are
to
us
as
God
was
to
Adam
,
to
direct
us
therein
,
Prov.
19.
14.
Why
was
not
Evah
made
of
the
earth
as
Adam
was
,
but
of
a
Rib
of
her
husband
?
To
admonish
her
of
her
subjection
and
humility
,
as
the
Apostle
teacheth
;
The
man
was
not
of
the
woman
,
but
the
woman
of
the
man
,
1
Cor.
11.
8.
Which
subjection
also
appeareth
in
this
,
that
Adam
gave
her
the
name
.
To
put
them
in
mind
of
the
neer
conjunction
that
should
be
between
the
man
and
his
wife
in
love
and
affection
.
Wherefore
doth
God
bring
the
woman
to
Adam
?
To
note
that
how
fit
soever
a
woman
be
,
yet
she
should
not
be
received
to
wife
untill
God
gave
her
,
and
when
he
giveth
her
by
his
Ordinance
that
he
hath
appointed
,
that
then
he
should
receive
her
.
Whereof
dependeth
this
,
that
a
man
shall
leave
father
and
mother
and
cleave
to
his
wife
?
Gen.
2.
24.
Of
this
,
that
she
was
flesh
of
his
flesh
,
and
bone
of
his
bone
,
and
that
God
did
give
her
unto
man
,
and
he
accepted
her
.
The
Creation
which
is
the
former
part
of
the
execution
of
Gods
Decree
being
ended
,
what
is
the
other
?
Providence
.
How
may
it
appear
that
there
is
a
providence
?
Partly
by
the
word
of
God
,
Matth.
10.
30.
Prov.
16.
33.
Partly
by
reason
.
What
reasons
have
you
to
prove
that
there
is
a
Providence
?
The
agreement
of
things
which
are
most
contrary
in
the
world
,
and
which
would
consume
one
another
,
if
they
were
not
hindred
by
the
providence
of
God
.
The
subjection
of
many
men
and
women
unto
one
person
,
both
in
Common-wealths
and
families
.
The
means
of
our
preservation
and
nourishment
;
for
meat
,
drink
and
clothing
,
being
void
of
heat
and
life
,
could
not
preserve
the
life
of
man
and
continue
heat
in
him
,
unlesse
there
were
a
speciall
providence
of
God
to
give
vertue
unto
them
.
Those
beasts
that
are
hurtfull
unto
man
,
though
they
encrease
more
and
no
man
kill
them
,
yet
are
fewer
then
those
that
are
profitable
unto
man
.
The
feeding
of
the
young
Ravens
in
the
nest
when
the
damme
forsaketh
them
.
The
hatching
of
the
Ostriches
egge
.
The
Lord
hath
so
disposed
of
the
wilde
beasts
,
that
they
go
abroad
in
the
night
time
to
seek
their
prey
,
and
lie
in
their
dens
in
the
day
time
,
that
men
may
goe
abroad
to
their
work
.
God
doth
preserve
his
Church
from
the
Devill
and
the
wicked
,
so
that
though
they
be
stronger
then
it
,
yet
they
cannot
hurt
it
.
Obj.
1.
But
it
seemeth
that
the
inequality
holden
in
the
government
of
men
should
prove
,
that
all
things
are
not
governed
by
the
Lord
,
for
the
worst
are
richest
oftentimes
,
and
the
best
poor
?
His
government
in
all
things
whatsoever
,
is
good
;
for
he
is
no
lesse
good
in
his
government
then
in
his
Creation
.
Obj.
2.
If
God
doe
guide
all
things
,
we
should
have
no
Serpents
and
other
noysome
and
hurtfull
things
;
no
war
,
no
sicknesse
?
They
are
the
instruments
and
means
of
the
execution
of
Gods
justice
and
vengeance
upon
men
that
offend
against
him
,
in
which
respect
the
Prophet
saith
,
there
is
no
evill
in
the
City
which
the
Lord
hath
not
done
,
Amos
3.
6.
Obj.
3.
How
commeth
it
then
to
passe
if
these
be
instruments
of
vengeance
for
sin
,
that
they
fall
upon
the
good
,
and
rather
upon
them
then
upon
the
wicked
?
The
most
godly
having
the
remnant
of
sin
that
dwelleth
in
their
mortall
bodies
,
deserve
everlasting
condemnation
,
and
therefore
in
this
life
are
subject
to
any
of
the
plagues
of
God
;
as
for
that
they
are
sharplier
handled
oftentimes
then
the
wicked
,
it
is
to
make
triall
of
their
patience
,
and
to
make
shew
of
the
graces
he
hath
bestowed
upon
them
,
which
he
will
have
known
,
and
that
it
may
be
assured
that
there
is
a
Judgement
of
the
world
to
come
,
2
Thess.
1.
wherein
every
one
shall
receive
according
to
his
doing
in
this
life
,
either
good
or
evill
.
Having
shewed
that
there
is
a
Providence
;
It
is
a
temporary
action
of
God
,
whereby
he
moveth
and
directeth
all
things
after
the
counsell
of
his
own
will
to
their
proper
ends
.
Or
thus
,
It
is
the
second
part
of
the
execution
of
Gods
decree
,
whereby
he
hath
a
continuall
care
over
all
his
creatures
once
made
,
sustaining
and
directing
them
with
all
that
,
that
belongeth
unto
them
,
and
effectually
disposing
of
them
all
to
good
ends
,
Eph.
1.
11.
Rom.
11.
36.
Zach.
4.
10.
Prov.
15.
3.
Jer.
23.
23.
Col.
3.
11.
Psalm
.
139.
2.
&
119.
91.
Why
say
you
it
is
an
action
?
To
distinguish
it
from
the
essentiall
Attributes
of
God
.
Why
say
you
that
it
is
temporary
?
To
distinguish
it
from
the
eternall
decree
of
God
.
Why
say
you
,
[
whereby
he
moveth
and
directeth
all
things
?
]
To
shew
first
,
that
God
is
not
idle
in
heaven
,
as
Epicures
doe
dream
.
2ly
.
That
nothing
can
come
to
passe
without
the
providence
of
God
.
Why
say
you
[
after
the
counsell
?
]
To
shew
that
God
doth
nothing
unadvisedly
and
rashly
,
but
useth
,
first
,
his
knowledge
,
whereby
he
perfectly
understandeth
all
things
;
Secondly
,
his
wisdom
,
whereby
he
doth
dispose
all
things
being
known
.
Why
say
you
[
of
his
own
free
will
?
]
To
shew
first
,
that
God
is
not
compelled
to
doe
any
thing
,
but
whatsoever
he
doth
,
he
doth
it
voluntarily
,
without
compulsion
.
2ly
,
That
the
Lord
in
the
dispensation
and
government
of
all
things
,
doth
not
follow
the
advice
and
counsell
of
any
other
;
neither
regardeth
any
thing
without
himselfe
.
Why
say
you
[
to
their
proper
end
?
]
To
shew
that
the
Lord
doth
not
only
govern
things
generally
,
but
every
thing
particularly
together
with
their
properties
,
qualities
,
actions
,
motions
,
and
inclinations
.
Is
Gods
providence
then
extended
unto
all
his
creatures
?
Yea
,
unto
all
persons
,
things
,
actions
,
and
qualities
,
and
circumstances
,
how
usuall
soever
they
seem
to
be
;
God
exercising
his
providence
about
all
things
in
generall
,
and
every
thing
in
particular
;
for
not
one
sparrow
,
whereof
two
are
sold
for
a
farthing
,
falleth
without
the
providence
of
our
heavenly
Father
,
not
so
much
as
a
haire
of
our
heads
,
Mat.
10.
29
,
30.
no
(
it
may
truly
be
said
)
not
the
bristle
of
a
swine
falleth
without
the
providence
of
God
.
But
it
seemeth
a
thing
unworthy
of
Gods
great
and
infinite
Majesty
to
deale
and
have
a
hand
in
small
matters
,
as
for
a
King
to
look
to
the
small
matters
of
his
houshold
.
No
more
then
it
is
a
disgrace
to
the
Sun
that
shineth
in
the
foulest
places
.
How
is
that
to
be
understood
then
that
the
Apostle
saith
,
1
Cor.
9.
9.
Hath
God
care
for
Oxen
?
It
is
spoken
only
by
way
of
comparison
,
having
regard
to
the
great
care
he
hath
of
men
:
for
in
respect
he
commanded
they
should
not
muzzle
the
mouth
of
the
Oxe
that
did
tread
out
the
corn
,
by
the
care
he
hath
of
Oxen
,
he
would
shew
that
his
care
is
much
more
for
men
;
especially
for
the
Ministers
of
his
Gospell
.
What
other
things
be
there
from
which
some
doe
exclude
the
providence
of
God
?
Things
done
by
-
1.
Necessity
.
-
2.
Art
.
-
3.
Nature
.
-
4.
Fortune
and
luck
.
-
5.
Casualty
and
chance
.
-
6.
Destiny
.
-
7.
Free-will
.
How
manifold
is
Necessity
?
Two-fold
.
1.
Absolute
necessity
,
the
contrary
whereof
cannt
be
.
2.
Necessity
with
a
condition
,
which
is
such
as
puts
down
the
cause
,
the
effect
followeth
;
but
take
away
the
cause
,
the
effect
ceaseth
.
How
prove
you
that
God
hath
a
government
in
things
that
come
by
chance
and
casualtie
?
Prov.
16.
33.
The
lots
are
cast
in
the
bosome
,
yet
the
issue
of
them
,
and
their
event
hang
upon
the
Lord.
Exod.
21.
13.
Deut.
19.
13.
Is
there
not
then
any
fortune
or
chance
of
things
in
the
world
?
Not
in
respect
of
God
,
by
whose
appointment
the
very
haires
of
our
heads
are
governed
and
numbred
,
but
in
respect
of
man
that
knoweth
not
future
things
,
the
Scripture
useth
such
words
,
to
shew
the
suddennesse
and
uncertainty
of
a
thing
,
Exod.
21.
13.
Eccl.
9.
11.
Luk.
10.
31.
Doe
the
creatures
ever
since
the
first
six
dayes
continue
of
themselves
being
onely
governed
of
God
?
No
,
the
creation
still
is
after
a
manner
continued
,
in
that
all
things
are
sustained
by
the
same
power
whereby
they
were
made
:
for
God
is
is
not
like
a
builder
,
that
is
the
cause
onely
of
the
making
,
and
not
of
the
being
of
his
building
;
but
he
is
such
a
cause
of
being
to
all
creatures
,
as
the
Sunne
is
of
light
unto
the
day
,
so
that
without
his
continuall
working
,
all
would
return
to
nothing
.
What
proofe
have
you
of
this
continuall
working
of
God
?
Our
Saviour
saith
,
John
5.
17.
my
Father
worketh
untill
this
time
,
and
I
also
work
;
meaning
in
continuance
and
preservation
of
all
creatures
;
For
in
him
we
live
,
move
,
and
have
our
being
:
Acts
17.
25
,
26
,
27
,
28.
And
the
Apostle
testifieth
,
Heb.
1.
3.
That
our
Saviour
Christ
by
whom
the
world
were
made
,
beareth
up
all
things
,
and
upholdeth
them
in
their
being
with
the
word
of
his
power
,
his
mighty
word
.
Thus
Moses
teacheth
how
the
Lord
established
the
continuance
and
preservation
of
all
the
creatures
in
the
world
both
living
and
void
of
life
,
Gen.
1.
So
doth
the
Prophet
also
in
the
104.
Psal.
119.
91.
How
doth
God
sustain
all
creatures
?
Partly
,
by
the
continuation
of
particulars
,
either
for
the
whole
time
of
this
world
,
as
heaven
and
heavenly
bodies
,
earth
and
other
Elements
,
&c.
2
Pet.
3.
4.
or
for
the
time
of
life
allotted
,
as
all
living
creatures
,
Psal.
36.
6.
Psal.
104.
27
,
&c.
Partly
,
by
propagation
of
kind
,
whereby
creatures
even
of
shortest
continuance
,
doe
successively
abide
unto
the
end
of
the
world
,
Gen.
7.
3.
8.
21
,
22.
Thus
God
sustaineth
and
preserveth
all
that
he
hath
made
:
how
doth
he
govern
and
dispose
of
them
?
God
ordereth
all
his
creatures
according
to
his
pleasure
,
guiding
and
imploying
them
and
their
natures
to
those
severall
ends
and
uses
whereby
they
may
best
serve
unto
his
glory
,
Ps.
119.
91.
Dan.
4.
34
,
35.
and
the
good
of
themselves
and
of
their
fellow
creatures
,
especially
of
man
;
Ps.
8.
but
he
hath
one
generall
manner
of
government
belonging
to
all
;
and
another
speciall
,
which
is
proper
to
the
principall
creatures
.
How
doth
God
work
in
all
the
creatures
generally
?
First
,
he
doth
move
and
stirre
up
that
power
which
he
hath
given
the
creatures
unto
working
.
Secondly
,
he
doth
assist
,
direct
,
and
help
it
in
working
of
that
which
is
good
.
Thirdly
,
he
doth
work
together
,
and
give
being
unto
that
which
is
wrought
.
What
are
the
principall
creatures
you
speak
of
?
The
reasonable
creatures
,
Angels
,
and
Men
,
which
were
created
like
unto
God
in
a
high
estate
of
holinesse
and
happinesse
,
Psal.
8.
4
,
5.
&
103.
20.
&
104.
4.
Luke
2.
13.
Mat.
25.
31.
How
commeth
it
to
passe
that
there
is
a
particular
kind
of
government
for
the
reasonable
creatures
above
others
?
Because
that
they
are
creatures
of
another
nature
then
the
rest
,
being
not
only
acted
and
moved
in
one
course
as
the
other
are
,
but
having
a
power
of
understanding
what
doth
concern
them
,
and
of
moving
themselves
accordingly
.
What
government
doth
follow
hereupon
?
That
which
is
by
teaching
,
and
answerable
fulfilling
of
that
which
is
taught
.
How
by
teaching
?
By
instructing
,
commanding
,
praising
,
forbidding
,
promising
,
threatning
,
and
permitting
.
How
by
fulfilling
?
Especially
,
by
blessing
and
cursing
.
What
is
the
manner
of
Gods
working
in
his
providence
?
It
is
sometimes
ordinary
,
other
times
extraordinary
.
What
is
the
ordinary
course
of
Gods
providence
?
When
he
bringeth
things
to
passe
by
ordinary
meanes
,
and
that
course
which
he
hath
setled
in
nature
.
Esa.
55.
10.
What
is
the
extraordinary
?
When
he
bringeth
things
to
passe
either
without
meanes
,
or
by
means
of
themselves
too
weak
,
or
beside
the
course
of
such
means
,
and
course
of
nature
;
which
works
are
usually
called
Miracles
.
May
we
indifferently
expect
Gods
extraordinary
working
,
as
we
may
his
ordinary
?
No
,
where
ordinary
means
be
had
,
we
cannot
look
for
an
extraordinary
work
.
What
doe
they
that
run
unto
the
immediate
and
extraordinary
providence
of
God
,
without
necessary
occasions
?
They
doe
tempt
God
.
How
many
wayes
is
God
tempted
?
First
,
by
distrust
:
Secondly
,
by
presumption
.
When
is
God
tempted
by
Distrust
?
When
men
think
that
God
either
cannot
,
or
will
not
fulfill
his
promises
.
When
is
God
tempted
with
Presumption
?
When
men
depend
upon
the
immediate
providence
of
God
without
any
warrant
of
the
word
so
to
doe
.
How
many
sorts
of
men
doe
thus
tempt
God
?
First
,
they
that
doe
wastfully
mis-spend
their
goods
.
Secondly
,
they
that
having
received
gifts
of
mind
and
strength
of
body
,
doe
not
use
them
in
some
lawfull
calling
for
the
maintenance
of
them
,
but
doe
live
idlely
.
Thirdly
,
they
that
make
an
occupation
of
dicing
and
carding
,
and
such
like
.
Fourthly
,
they
that
thrust
themselves
upon
unnecessary
dangers
.
Fifthly
,
they
which
take
pains
for
the
maintenance
of
their
bodies
in
this
life
,
but
have
no
care
of
those
things
which
belong
to
the
salvation
of
their
soules
in
the
life
to
come
.
What
are
the
means
by
which
God
doth
use
to
exercise
his
providence
?
Two
,
the
first
passive
,
the
second
active
.
What
call
you
passive
means
?
Those
which
although
the
Lord
doth
use
them
,
yet
have
no
knowledge
nor
understanding
to
move
or
direct
themselves
,
but
are
wholly
moved
and
directed
by
God
.
What
call
you
active
meanes
?
Those
which
although
God
useth
,
yet
have
reason
,
knowledge
,
and
understanding
in
themselves
how
to
move
or
direct
themselves
,
such
are
men
and
Angels
,
whether
they
be
good
or
evill
.
Doth
God
work
after
the
same
manner
by
the
wicked
,
that
he
doth
by
the
godly
?
No
,
for
God
worketh
by
the
wicked
,
but
not
in
them
;
as
for
the
godly
,
he
worketh
not
only
by
them
,
but
also
in
them
:
wherby
it
cometh
to
passe
,
that
the
work
of
the
godly
is
acceptable
unto
God
,
but
the
work
of
the
wicked
is
not
acceptable
unto
God
,
although
they
doe
the
same
thing
,
which
the
godly
doth
.
How
can
it
be
shewed
out
of
the
Scriptures
,
that
God
hath
a
hand
whereby
he
governeth
even
the
transgressor
against
his
holy
will
?
Gen.
45.
8.
Is
is
expresly
said
that
God
did
send
Joseph
before
into
Egypt
,
and
that
his
brethren
did
not
send
him
,
wherein
God
is
said
to
have
had
a
further
and
a
stronger
hand
in
his
sending
into
Egypt
then
his
brethren
,
and
therefore
it
is
manifest
that
God
did
that
well
,
which
the
Patriarchs
did
sinfully
,
Gen.
50.
20.
Exod.
7.
3.
God
hardened
Pharaohs
heart
.
2
Sam.
16.
10.
It
is
said
that
God
had
commanded
Shimei
to
curse
David
.
2
Sam.
24.
1.
God
moved
David
to
number
the
people
.
2
Chron.
10.
15.
It
is
said
that
it
was
of
God
that
Rehoboam
harkened
not
to
the
people
.
1
Kings
22.
19.
20.
23.
It
is
said
that
the
Devill
was
bidden
of
God
sitting
in
the
seat
of
his
righteous
judgement
to
be
a
lying
spirit
in
the
mouthes
of
the
false
Prophets
,
1
Kings
22.
Esa.
19.
14.
God
mingled
amongst
them
the
spirit
of
error
.
Esa.
42.
24.
Who
gave
Jacob
for
a
spoile
,
and
Israel
to
the
Robbers
?
did
not
the
Lord
?
Esa.
63.
17.
Why
hast
thou
made
us
to
erre
out
of
thy
way
,
and
hardened
our
heart
from
thy
feare
?
Rom.
1.
26.
God
gave
them
up
to
vile
affections
.
2
Thess.
2.
11.
God
sent
them
strong
delusions
.
And
to
be
content
with
one
more
testimony
among
many
,
let
us
consider
how
the
most
vile
and
horrible
act
that
ever
was
done
,
upon
the
face
of
the
earth
,
the
Lord
God
is
said
to
have
wrought
most
holily
:
for
as
Judas
,
the
Jewes
and
Pilate
are
all
said
to
have
given
Christ
to
death
;
so
the
Father
and
Christ
are
said
to
have
done
the
same
,
and
that
in
the
same
words
,
though
the
manner
and
purpose
are
diverse
,
Acts
2.
23.
&
4.
28.
Rom.
8.
32.
Doth
not
God
then
suffer
such
things
to
be
done
?
He
suffereth
indeed
,
yet
this
is
not
an
idle
permission
,
as
some
imagine
,
but
joyned
with
a
very
and
active
doing
or
work
of
God
,
as
in
the
crucifying
of
Christ
,
it
is
said
that
they
did
nothing
but
that
which
the
hand
of
God
had
determined
before
;
Acts
2.
23.
&
3.
18.
&
4.
28.
for
God
is
not
only
a
bare
permitter
of
the
evil
works
,
but
a
powerfull
governour
of
them
to
his
glory
,
and
an
effecter
also
of
it
so
far
as
it
hath
any
good
in
it
.
But
doth
not
this
draw
God
to
some
stain
of
sin
from
which
he
is
most
free
,
as
being
that
which
he
punisheth
?
In
no
wise
,
for
that
which
is
evill
,
hath
some
respect
of
goodnesse
with
God
.
First
,
as
it
is
a
meer
action
,
God
being
the
Authour
of
every
action
;
Acts
17.
28.
but
the
Devill
and
our
concupiscence
,
of
the
evill
in
it
:
as
he
that
rideth
upon
a
lame
horse
causeth
him
to
stirre
,
but
is
not
the
cause
of
his
halting
.
Secondly
,
as
it
is
the
punishment
of
sin
,
for
punishment
is
counted
a
morall
good
,
in
that
it
is
the
part
of
a
just
Judge
to
punish
sinne
;
and
thus
God
willeth
the
sin
of
the
wicked
,
for
their
punishment
,
without
sin
in
himselfe
;
Rom.
2.
26.
&
3.
ult.
Thirdly
,
as
it
is
a
chastisement
,
a
triall
of
our
faith
,
as
martyrdome
;
or
propitiation
for
sin
,
as
the
death
and
passion
of
Christ
,
Acts
2.
23.
&
4.
27
,
28.
where
although
the
giving
of
Christ
to
the
death
of
the
Crosse
be
attributed
in
the
same
words
to
God
and
Christ
,
to
Judas
,
Pilate
,
and
the
Jewes
;
yet
diversly
,
and
in
severall
respects
,
they
are
declared
to
meet
in
one
and
the
same
action
,
whereby
there
appeareth
no
lesse
difference
between
God
and
Christs
purpose
,
and
theirs
,
then
between
light
and
darknesse
.
Declare
how
God
can
have
a
hand
in
these
things
,
and
yet
be
free
from
sin
.
He
is
a
cunning
workman
which
with
an
ill
toole
will
work
cunningly
,
and
as
a
most
excellent
Apothecary
maketh
a
medicine
of
the
mixture
of
poyson
in
it
,
which
is
not
yet
poysenous
,
but
rather
medicinall
;
so
the
Lord
in
guiding
and
managing
the
poyson
of
sin
,
draweth
treacle
from
the
sins
of
men
,
as
it
were
the
poyson
,
in
such
sort
as
they
turn
to
his
glory
,
and
good
of
his
Church
;
and
cannot
be
charged
with
sin
no
more
then
the
Apothecary
with
poysoning
,
in
so
ordering
the
poyson
,
as
it
doth
the
contrary
,
by
his
skill
,
unto
that
which
by
nature
it
would
doe
:
and
as
in
painting
,
the
black
colour
giveth
grace
to
other
beautifull
colours
in
making
them
shew
better
;
so
it
is
in
this
work
of
God
,
in
which
the
sin
and
untruth
of
men
(
as
by
a
black
and
dark
colour
)
causeth
the
truth
and
righteousnesse
of
God
(
as
the
white
)
to
be
more
commended
and
to
appeare
better
.
But
how
are
these
actions
of
the
wicked
discerned
from
the
work
of
God
in
them
?
First
,
by
the
cause
from
whence
the
action
commeth
:
for
Josephs
brethren
of
envie
sent
him
into
Egypt
,
but
God
in
mercy
.
Shimei
cursed
David
of
malice
,
but
God
of
justice
against
Davids
murther
and
adulterie
.
Rehoboam
out
of
the
unadvisednesse
of
his
heart
refused
the
request
of
his
people
;
but
God
by
his
wise
Counsell
did
so
dispose
of
it
.
The
Devill
from
hate
to
Ahab
was
a
laying
spirit
in
the
mouth
of
all
his
Prophets
,
but
God
in
justice
against
his
idolatrie
.
Pilate
of
ambition
and
feare
,
the
Jewes
of
malitious
envie
,
and
ignorance
,
Judas
of
covetousnesse
,
but
God
of
love
gave
Christ
;
and
Christ
himselfe
in
obedience
to
his
Father
;
and
therefore
that
action
as
it
was
from
God
and
Christ
was
most
just
and
righteous
,
as
from
the
other
,
most
wretched
and
abominable
.
Secondly
,
by
the
end
whither
they
tend
:
for
Josephs
brethren
sent
him
to
the
end
he
should
not
come
to
the
honour
foretold
out
of
his
dreame
,
but
God
sent
him
to
provide
for
his
Church
,
and
to
fulfill
that
that
was
foretold
.
Shimei
cursed
to
drive
David
to
despaire
,
but
God
directed
him
for
exercise
of
Davids
patience
.
The
Devill
lied
in
the
false
Prophets
to
ruine
Ahab
,
but
God
justly
to
punish
him
for
his
idolatry
.
Rehoboam
to
satisfie
the
desire
of
his
young
beardlesse
Counsellours
,
but
God
to
perform
the
word
that
he
had
spoken
by
his
Prophets
.
Pilate
to
please
the
people
,
and
to
keep
his
credit
with
Caesar
,
Judas
for
obtaining
of
the
mony
he
desired
,
and
the
Jewes
that
our
Saviour
Christ
should
not
reigne
over
them
:
but
God
and
Christ
to
save
his
people
.
But
were
it
not
better
to
say
that
these
things
were
done
by
Gods
permission
rather
then
by
his
providence
and
government
,
thereby
to
avoid
an
absurdity
in
Divinity
,
that
God
is
the
Authour
of
evill
?
It
is
most
truly
said
,
that
God
is
not
the
Authour
of
sin
,
whereof
he
is
the
revenger
;
and
also
that
it
is
done
by
Gods
permission
:
but
it
is
not
an
idle
permission
separated
from
the
providence
and
government
of
God
,
and
therefore
a
distinction
of
Gods
permission
separated
from
his
government
of
sin
is
not
good
;
especially
considering
that
the
distinction
of
such
a
permission
doth
not
defend
the
justice
of
God
,
for
the
which
it
is
devised
.
How
may
that
appeare
?
It
he
permit
sin
,
he
doth
it
against
or
with
his
will
;
if
he
doe
it
against
his
will
,
then
is
he
not
Almighty
;
as
one
that
cannot
let
that
he
would
not
have
done
;
if
with
his
will
,
how
can
his
justice
be
defended
,
if
they
were
not
some
good
things
for
which
hee
doth
willingly
permit
it
?
For
if
a
Captain
should
willingly
suffer
his
souldiers
to
be
murthered
when
he
might
hinder
the
slaughter
of
them
,
although
he
put
no
hand
to
the
murther
,
he
is
not
therefore
excusable
,
and
free
from
the
blood
of
his
souldiers
.
What
else
can
be
alledged
against
the
permission
that
is
separated
from
the
government
of
the
providence
?
For
that
by
this
means
God
should
bee
spoyled
of
the
greatest
part
of
the
government
of
the
world
,
seeing
the
greatest
part
and
most
of
the
world
are
wicked
,
all
whose
actions
are
(
as
they
themselves
are
)
wicked
.
Is
there
yet
any
other
matter
against
this
distinction
?
If
in
that
God
doth
permit
sin
he
should
have
no
hand
in
guiding
and
governing
it
,
then
he
should
have
no
hand
in
guiding
and
governing
of
good
things
;
for
as
it
is
said
that
he
permitteth
sin
,
so
it
is
also
said
that
he
permitteth
the
good
,
What
use
is
to
be
made
of
the
doctrine
of
Gods
Providence
?
First
,
as
in
the
Creation
,
so
in
the
continuation
,
preservation
and
government
of
all
things
,
the
power
,
wisdome
,
and
goodnesse
of
the
only
true
God
is
set
forth
;
and
therefore
in
all
things
is
he
to
be
glorified
,
Rom.
11.
36.
yea
even
in
the
sins
of
men
for
the
good
things
he
draweth
forth
from
their
evill
.
Secondly
,
the
consideration
of
this
,
that
nothing
can
come
to
passe
without
the
Providence
of
God
,
should
move
us
to
fear
God
,
and
make
us
afraid
to
commit
any
sin
;
far
otherwise
then
the
wicked
,
who
upon
that
,
that
it
is
taught
that
all
things
come
to
passe
by
the
Providence
of
God
according
to
that
he
hath
decreed
,
Eccl.
3.
11.
14.
would
conclude
that
then
a
man
may
give
himself
liberty
to
doe
any
thing
,
considering
that
it
must
needs
be
executed
,
that
God
hath
decreed
.
Thirdly
,
we
must
banish
all
slavish
fear
out
of
our
hearts
,
knowing
that
nothing
can
come
to
passe
without
the
Providence
of
God
.
Fourthly
,
this
should
breed
thankfulnesse
to
God
in
prosperity
,
and
in
all
things
that
come
unto
us
according
to
our
desire
;
whatsoever
blessing
we
receive
,
we
must
acknowledge
it
to
come
from
God
,
and
give
him
the
praise
and
glory
,
Rom.
11.
36.
not
sacrifice
to
our
own
nets
,
Hab.
1.
16.
or
stay
our
minds
in
the
instruments
thereof
,
without
looking
upto
him
by
whose
speciall
providence
and
government
we
obtain
our
desires
.
Fiftly
,
this
should
cause
humility
under
the
hand
of
God
when
things
come
otherwise
then
we
desired
.
Sixthly
,
in
adversity
we
should
patiently
suffer
whatsoever
affliction
the
Lord
layeth
upon
us
:
for
this
consideration
hath
wrought
patience
in
Gods
servants
,
It
is
the
Lord
,
let
him
doe
whatsoever
pleaseth
him
,
1
Sam.
3.
18.
Seventhly
,
we
must
mark
and
observe
the
providence
of
God
in
former
times
,
that
thereby
we
may
gather
arguments
of
his
goodnesse
unto
us
in
the
time
to
come
.
Having
thus
spoken
generally
of
the
Providence
of
God
;
we
are
now
to
descend
unto
the
speciall
consideration
of
that
which
doth
concern
the
principall
creatures
,
upon
whom
God
hath
declared
the
glory
of
his
mercy
and
justice
:
They
are
all
sustained
by
the
power
of
God
,
so
that
they
shall
never
die
,
or
return
to
nothing
,
Luk.
20.
36.
How
doth
God
dispose
of
them
?
First
,
concerning
their
everlasting
condition
,
they
had
a
law
given
them
in
their
Creation
,
which
the
elect
observe
,
and
are
established
in
their
perfection
:
but
the
reprobates
sinning
against
it
have
lost
their
first
estate
,
and
are
reserved
unto
further
Judgement
:
for
all
being
by
God
created
good
at
the
first
,
Gen.
1.
31.
some
continued
in
humility
and
obedience
according
to
that
dignity
in
which
they
were
created
:
others
continued
not
in
the
truth
,
Joh.
8.
44.
and
so
kept
not
their
beeing
or
excellency
in
which
they
were
created
of
God
,
(
by
whom
nothing
could
be
made
but
good
)
but
trangressed
and
fell
from
it
by
their
sin
and
wickednesse
becomming
Devils
,
Jude
ver
.
6.
Secondly
,
for
their
employment
God
useth
them
all
,
both
good
and
evill
Angels
,
as
his
servants
and
ministers
for
the
accomplishment
of
his
will
and
work
,
Job
1.
6.
How
are
the
good
Angels
called
in
the
Scripture
?
1.
Elohim
,
or
gods
,
for
their
excellency
and
power
,
Psal.
8.
5.
compared
with
Heb.
2.
7.
Psal.
97.
7.
with
Heb.
1.
6.
2.
Sons
of
God
,
Job
1.
6.
3.
Angels
of
Light
,
2
Cor.
11.
14.
4.
Elect
Angels
,
1
Tim.
5.
21.
5.
Heavenly
Souldiers
,
Luk.
2.
13.
6.
Men
of
God
for
their
Office
.
7.
Principalities
,
and
Powers
,
and
Dominions
.
8.
Seraphims
and
a
flame
of
fire
for
their
swift
zeal
to
doe
Gods
will
.
9.
Cherubims
from
the
form
of
young
men
,
wherin
they
appeared
.
Have
they
any
proper
names
?
Some
for
our
capacity
have
names
given
unto
them
,
as
Gabriel
,
&c.
How
many
are
there
of
them
?
They
be
innumerable
,
Mat.
22.
30.
Heb.
12.
22.
Dan.
7.
10.
Psal.
61.
15.
17.
Are
there
divers
degrees
of
Angels
?
Yes
;
for
some
are
Principalities
,
and
Powers
,
and
Dominions
,
and
Thrones
,
Col.
1.
16.
which
sheweth
not
so
much
a
difference
in
nature
as
in
diverse
employment
in
office
:
But
what
those
degrees
are
,
it
is
not
observed
out
of
Scripture
,
and
therefore
to
us
is
unknown
.
With
what
properties
are
these
Angels
specially
endued
?
They
are
endued
with
wisdome
,
holinesse
,
willingnesse
to
put
in
execution
the
will
of
God
;
power
,
swiftnesse
,
industry
,
glory
,
&c.
far
above
any
man
.
What
measure
of
knowledge
have
they
?
Very
great
in
comparison
of
man
,
both
by
Creation
and
otherwise
.
How
many
sorts
be
there
of
their
knowledge
?
Three
:
first
,
naturall
,
which
God
endued
them
with
at
ther
Creation
,
far
above
any
man
,
as
their
nature
is
more
heavenly
.
Secondly
,
experimental
,
which
they
doe
mark
and
observe
farre
more
carefully
then
man
,
in
Gods
government
of
the
world
,
and
out
of
all
creatures
,
Eph.
3.
10.
Luk.
15.
10.
Thirdly
,
Divine
,
of
which
God
informeth
them
according
to
the
severall
matters
that
he
sendeth
them
about
,
and
hereby
they
know
things
to
come
,
as
Dan.
9.
the
Angel
telleth
before
to
Daniel
the
time
of
Christs
death
,
and
Matth.
1.
God
telleth
the
Angel
Josephs
thoughts
.
Doe
not
Angels
of
themselvess
know
the
thoughts
of
men
?
No
;
for
that
is
Gods
property
only
,
1
Kings
8.
39.
2
Chro.
6.
30.
But
in
some
messages
,
as
that
in
the
first
of
Matthew
,
God
is
pleased
to
manifest
it
unto
them
.
Have
they
not
knowledge
then
of
all
things
done
here
upon
earth
?
No
;
for
all
things
are
only
known
to
God
alone
,
Heb.
4.
13.
yet
they
know
the
matters
of
those
men
and
places
where
God
appointeth
them
a
message
,
as
Cornelius
his
alms
,
Acts
10.
4.
and
the
uncomlinesse
of
women
in
the
Congregation
where
they
are
,
1
Cor.
11.
10.
Can
the
good
Angels
fall
at
any
time
?
No
;
God
hath
confirmed
them
in
their
well
beeing
that
they
might
never
fall
by
sin
from
their
first
blessed
estate
,
Matth.
18.
18.
Whence
commeth
this
?
Not
from
their
own
nature
(
which
was
subject
to
mutability
)
but
from
Gods
mercy
:
for
seeing
those
Angels
are
elect
of
God
,
1
Tim.
5.
21.
it
followe●h
of
necessity
that
they
are
kept
and
upholden
only
by
his
grace
and
mercy
,
whereupon
his
election
is
grounded
.
Now
for
the
employment
of
these
Angels
,
what
are
you
to
note
therein
?
Their
apparitions
,
and
the
offices
which
they
perform
.
In
how
many
sorts
have
Angels
appeared
?
In
as
divers
as
it
pleased
God
to
send
them
,
but
specially
in
two
;
namely
,
in
visions
,
and
true
bodies
.
What
mean
you
by
Visions
?
Their
appearing
in
some
extraordinary
sort
to
the
mind
and
inward
senses
,
either
in
the
night
by
dreams
,
as
to
Joseph
,
Matth.
2.
13.
or
in
the
day
by
some
strange
shows
,
as
they
did
to
the
Prophets
,
Zach.
2.
3.
How
manifold
was
their
apparition
in
body
?
In
the
true
bodies
,
either
of
men
,
or
of
other
creatures
.
What
examples
have
you
of
their
apparition
in
the
bodies
of
men
?
Gen.
19.
2.
two
Angels
(
beside
Christ
)
appeared
to
Abraham
;
so
did
two
likewise
to
the
Apostles
,
Act.
1.
10.
and
Gabriel
to
the
Virgin
Mary
,
Luk.
1.
26.
Were
these
bodies
of
living
men
,
who
had
souls
:
or
bodies
created
upon
occasion
?
They
were
bodies
extraordinarily
created
upon
that
occasion
by
God
having
no
souls
,
but
the
Angels
to
give
them
motions
;
and
after
were
dissolved
by
God
to
nothing
,
having
neither
birth
nor
buriall
.
Did
they
move
from
place
to
place
in
these
bodies
?
Yes
;
and
did
many
other
actions
proper
to
man
:
the
Angels
appearing
to
Abraham
did
truly
eat
and
drink
,
though
without
need
;
the
Angels
did
truly
speak
and
touch
Lot
,
pulling
him
:
but
these
actions
were
done
by
them
in
an
extraordinary
speedinesse
and
manner
,
more
then
any
man
can
doe
.
Have
Angels
ever
appeared
in
the
bodies
of
other
creatures
?
Yes
;
for
therefore
are
they
called
Cherubims
of
creatures
that
have
wings
,
Satan
spoke
in
the
body
of
a
serpent
to
Evah
,
and
so
to
the
Heathen
in
sundry
other
creatures
.
With
what
feeling
did
the
godly
finde
the
apparition
of
the
Angels
?
Many
times
with
great
fear
and
terror
(
as
may
be
seen
in
Daniel
7.
7
,
8
,
9
,
10
,
&c.
)
which
was
caused
by
the
small
glimpse
of
glory
that
God
vouchsafed
to
them
,
which
man
for
his
sin
could
not
bear
.
What
learn
we
by
that
?
To
know
our
misery
and
corruption
,
and
that
in
comparison
of
Gods
appearing
,
we
should
be
ready
to
turn
to
dust
.
How
many
are
the
Offices
the
good
Angels
perform
?
Twofold
:
First
,
in
respect
of
God
.
Secondly
,
in
respect
of
the
creatures
.
How
many
are
their
duties
concerning
God
?
Three
:
1.
They
doe
continually
praise
and
glorifie
God
in
Heaven
.
2.
They
do
always
wait
upon
the
Lord
their
God
in
heaven
,
to
expect
what
he
would
have
them
doe
.
3.
They
knowing
his
will
doe
put
it
in
execution
.
How
manifold
are
their
duties
concerning
the
creatures
?
Twofold
:
either
generall
,
in
respect
of
all
the
creatures
;
or
speciall
,
in
respect
of
man
.
What
is
the
generall
dutie
?
That
they
are
the
Instruments
and
Ministers
of
God
for
the
administration
and
government
of
the
whole
world
.
What
are
the
Offices
which
they
perform
towards
Man
?
They
are
either
in
this
life
,
or
in
the
life
to
come
.
How
manifold
are
the
Offices
which
they
perform
towards
man
in
this
life
?
Twofold
:
either
such
as
respect
the
godly
,
the
procuring
of
whose
good
is
their
speciall
calling
,
Heb.
1.
14.
Mat.
4.
11.
Ps.
104.
4.
or
such
as
respect
the
wicked
.
How
many
good
Angels
hath
every
one
attending
upon
him
in
this
life
?
hath
he
one
alone
,
or
hath
he
many
?
That
is
as
the
glory
of
God
and
the
necessity
of
the
Saints
requireth
;
sometimes
there
doe
many
attend
upon
one
,
sometimes
one
upon
many
.
What
are
the
good
offices
which
the
Angels
perform
towards
the
godly
in
this
life
?
They
are
used
as
Instruments
,
1.
To
bestow
good
things
upon
them
.
2.
To
keep
them
from
evill
.
How
manifold
are
those
good
things
which
by
the
ministery
of
the
Angels
are
bestowed
upon
the
godly
?
They
partly
concern
the
body
,
partly
the
soul.
What
are
the
good
things
that
concern
the
body
?
1.
They
are
used
as
Instruments
to
bestow
things
needfull
for
the
preservation
of
it
,
and
to
bring
necessary
helps
to
men
in
their
distress
,
as
to
Elias
and
Hagar
.
2.
They
are
appointed
of
God
to
be
as
a
guard
and
garrison
unto
his
children
to
comfort
and
defend
them
walking
in
their
lawfull
callings
,
Psal.
34.
7.
&
91.
11.
3.
They
give
an
happy
successe
to
them
in
the
good
things
they
go
about
,
Gen.
24.
7.
40.
ver
.
4.
They
are
appointed
as
watchmen
over
the
Saints
,
that
by
their
presence
they
might
keep
their
bodies
in
shamefastnesse
,
holinesse
and
purity
,
1
Cor.
11.
10.
What
are
the
good
things
of
the
soul
which
the
Lord
doth
bestow
upon
the
Saints
by
the
ministery
of
the
good
Angels
?
1.
To
reveal
the
will
of
God
to
them
,
and
to
inform
them
in
things
which
he
would
have
done
,
Act.
10.
5.
2.
To
stir
up
good
motions
in
their
hearts
.
3.
To
comfort
them
in
sorrow
,
as
Christ
was
comforted
being
distressed
in
soul
,
Luk.
22.
43
,
44.
and
Paul
,
Acts
27.
23
,
24.
4.
To
rejoyce
at
the
conversion
of
the
Saints
,
Luk.
15.
10.
How
manifold
are
the
evill
things
from
which
the
good
Angels
doe
keep
the
godly
?
They
likewise
doe
partly
concern
the
body
,
partly
the
soul.
What
are
the
evils
of
the
body
?
They
are
either
without
,
or
within
us
.
From
what
evils
without
us
are
we
preserved
by
the
ministery
of
the
Angels
?
1.
From
those
dangers
that
one
man
bringeth
upon
another
.
2.
From
those
that
they
are
subject
unto
by
reason
of
wilde
beasts
.
3.
From
those
evils
whereunto
we
are
subject
by
reason
of
other
creatures
without
life
.
4.
They
doe
not
only
preserve
the
bodies
of
the
Saints
,
but
also
all
things
that
are
theirs
as
their
goods
,
wife
,
children
and
families
.
What
are
the
evils
within
us
from
which
the
Angels
doe
keep
us
?
First
,
sicknesse
.
Secondly
,
famine
.
Thirdly
,
death
.
What
are
the
evils
of
the
soule
from
which
the
Angels
doe
keep
us
?
From
sin
,
and
that
two
ways
,
1.
By
their
continual
presence
.
2.
By
their
power
.
What
are
the
actions
which
the
good
Angels
perform
towards
wicked
men
in
this
life
?
1.
They
restrain
and
hinder
them
from
many
wicked
things
which
they
would
bring
to
passe
.
2.
They
execute
judgements
upon
the
wicked
,
and
punish
them
for
their
sins
committed
,
2
Kings
19.
35.
Gen.
19.
11.
What
are
the
offices
which
the
good
Angels
are
to
perform
towards
man
after
this
life
?
First
,
they
carry
the
souls
of
the
godly
,
being
separated
from
the
body
,
with
comfort
into
heaven
,
(
as
Lazarus
,
Luk.
16.
22.
)
and
thrust
the
wicked
into
hell
.
Secondly
,
they
wait
upon
Christ
at
the
day
of
Judgement
,
to
gather
all
the
faithfull
unto
him
,
and
to
separate
the
wicked
from
among
them
,
(
Matth.
24.
31.
&
51.
)
and
to
rejoyce
at
the
sentence
which
he
shall
give
.
Are
we
not
to
worship
the
blessed
Angels
for
the
good
offices
which
they
perform
towards
man
,
and
to
unto
them
?
Not
in
any
case
;
for
,
1.
They
themselves
refuse
it
,
Rev.
19.
10.
2.
They
are
but
Gods
messengers
and
our
fellow
brethren
.
3.
God
is
only
to
be
worshipped
,
Jud.
13.
16.
Mat.
4.
10.
Col.
2.
18.
Thus
much
concerning
the
good
Angels
;
First
,
their
sin
or
fall
.
Secondly
,
the
evill
offices
they
perform
.
How
many
things
are
we
to
consider
in
their
fall
?
Two
:
1.
The
manner
.
2.
The
backsliding
it self
.
What
must
be
considered
in
the
manner
?
Four
things
.
1.
They
were
created
,
though
good
,
yet
mutable
,
so
as
they
might
fall
.
2.
Being
created
mutable
,
they
were
tryed
whether
they
would
fall
or
not
.
3.
Being
tryed
,
they
were
forsaken
of
God
,
and
left
to
themselves
.
4.
Being
left
to
themselves
,
they
committed
all
sin
even
with
greedinesse
.
How
many
things
must
be
considered
in
the
fall
it self
?
Three
:
1.
From
whence
they
fel.
2.
Whereunto
they
fell
.
3.
The
punishment
God
laid
upon
them
for
their
fall
.
From
whence
fell
they
?
First
,
from
their
innocency
and
estate
which
God
had
set
them
in
,
Job
4.
18.
Joh.
8.
44.
2
Pet.
2.
4.
Jude
ver.
6.
Secondly
,
from
God
,
and
thereby
from
fulnesse
of
joy
and
perfection
of
happinesse
.
Whereunto
fell
they
?
God
suffered
them
voluntarily
and
maliciously
without
any
outward
temptation
to
fall
into
that
unpardonable
sin
of
Apostasie
,
and
into
the
most
grievous
sins
that
could
be
committed
.
What
was
the
principall
sin
that
the
Angels
committed
?
Howsoever
some
think
it
was
pride
,
abusing
the
place
of
Isaiah
,
14.
13
,
14.
which
is
meant
of
the
King
of
Babylon
;
others
envy
towards
man
,
as
in
the
book
of
Wisdome
,
2.
24.
others
lying
,
out
of
John
8.
44.
yet
it
comprehended
all
these
and
more
too
,
being
an
utter
falling
away
from
God
,
and
that
holy
standing
God
placed
them
in
,
especially
to
minister
for
mans
good
.
How
commeth
it
to
passe
that
the
fall
of
Angels
is
without
hope
of
restitution
,
since
Man
is
recovered
after
his
fall
?
The
Devill
committed
the
sin
against
the
holy
Ghost
,
Matth.
12.
31.
1
John
5.
16.
sinning
wilfully
and
maliciously
,
which
is
proved
by
his
continuall
dealing
against
God
,
and
therefore
he
shall
never
be
restored
.
Were
there
many
Angels
that
did
thus
fall
?
Yes
,
as
appeareth
by
Rev.
12.
7.
&
Mat.
8.
30
,
31.
where
a
legion
possessed
one
man
.
What
punishments
were
laid
upon
the
Angels
for
their
fall
?
First
,
the
fearful
corruption
of
their
nature
from
their
first
integrity
,
and
losse
of
Gods
image
,
so
that
they
can
never
repent
.
Secondly
,
the
casting
of
them
out
from
the
glory
of
heaven
,
and
the
want
of
the
comfortable
presence
of
God
for
evermore
,
2
Pet.
2.
4.
Thirdly
,
a
griefe
and
vexation
at
the
prosperity
of
the
Saints
.
Fourthly
,
a
limitation
of
their
power
that
they
cannot
doe
what
hurt
they
would
.
Fifthly
,
horrour
and
feare
of
the
judgement
of
the
great
day
;
whereunto
they
are
reserved
in
everlasting
chaines
under
darknesse
,
2
Pet.
2.
4.
Jude
,
vers
.
6.
Sixthly
,
a
more
heavy
torment
after
the
day
of
judgement
in
hell
fire
,
where
they
are
to
feel
the
infinite
wrath
of
God
world
without
end
.
Mat.
8.
29.
Luke
8.
31.
Mat.
25.
41.
Apoc.
20.
10.
Can
the
Devill
work
miracles
,
and
tell
things
to
come
?
No
,
but
God
onely
;
Mat.
4.
3.
Esay
41.
23.
What
power
have
they
to
hurt
man
?
They
have
no
more
power
then
is
under
nature
,
(
for
above
nature
they
cannot
work
)
and
yet
they
can
doe
nothing
by
that
power
,
but
what
God
appointeth
;
not
so
much
as
the
entring
into
hogges
.
Matth.
8.
31.
How
are
they
affected
towards
man
?
Very
maliciously
,
as
their
severall
names
given
them
doe
declare
.
What
be
those
names
?
First
,
Satan
,
because
they
mortally
hate
men
.
Secondly
,
Devill
,
because
they
slanderously
accuse
them
to
God
and
man
,
Job
1.
11.
&
2.
5.
Rev.
12.
8
,
9
,
10.
Thirdly
,
the
old
Serpent
,
for
their
subtile
temptation
.
Fourthly
,
the
great
Dragon
,
for
their
destroying
of
many
,
Rev.
12.
8
,
9
How
many
of
them
doe
attend
upon
every
man
?
Sometimes
many
upon
one
,
and
one
upon
many
.
What
be
the
evill
offices
they
perform
against
man
?
Some
are
common
to
the
godly
with
the
wicked
,
others
are
proper
to
the
wicked
alone
.
Have
they
a
like
power
over
the
godly
and
the
wicked
?
No
,
for
though
God
permitteth
them
often
to
try
and
exercise
the
godly
,
2
Sam.
1.
compared
with
1
Chron.
1.
Eph.
6.
12.
both
in
body
and
in
mind
,
(
as
Satan
afflicted
Job
both
outwardly
with
grievous
sores
,
and
inwardly
with
dreams
and
visions
;
and
sometimes
buffeted
Paul
,
2
Cor.
12.
7.
sometimes
hindered
him
from
his
journey
,
1
Thess.
2.
18.
)
yet
he
limiteth
them
,
and
turneth
their
malice
to
the
good
of
his
children
,
Luk.
22.
31.
How
manifold
are
the
evill
offices
which
they
perform
in
common
against
the
godly
and
the
wicked
?
Two-fold
;
either
such
as
respect
the
body
,
and
the
things
belonging
thereunto
,
or
such
as
respect
the
soule
.
How
doe
they
hurt
the
body
or
the
things
belonging
to
the
body
?
They
are
permitted
by
God
for
mans
sinne
:
First
,
to
hurt
the
creature
,
that
should
serve
for
our
comfort
,
as
the
Ayre
,
Sea
,
Trees
,
&c.
Rev.
7.
2
,
3.
Secondly
,
to
abuse
the
bodies
both
of
men
and
beasts
,
for
the
effecting
of
their
wicked
purposes
.
Thirdly
,
to
delude
the
senses
,
making
men
to
beleeve
things
to
be
such
as
they
are
not
,
as
the
Devill
did
by
Jannes
and
Jambres
in
Egypt
,
and
by
the
witch
of
Endor
.
Fourthly
,
to
inflict
sicknesse
and
evills
upon
the
bodies
of
men
,
and
to
torment
and
pain
them
,
as
in
Job
,
and
the
Egyptians
.
Fiftly
,
to
strike
some
dumb
.
Sixtly
,
to
enter
into
,
and
really
to
possesse
the
bodies
of
men
,
using
them
in
most
fearfull
sort
,
as
Matth.
8.
16.
&
12.
28.
Seventhly
,
to
inflict
death
upon
the
bodies
both
of
men
and
beasts
.
How
doe
they
hurt
the
soule
?
First
,
by
depriving
some
of
the
use
of
their
reason
by
frensie
and
madnesse
.
Secondly
,
by
troubling
and
tormenting
some
with
griefe
and
vexation
of
soule
.
Thirdly
,
by
abusing
some
with
passions
and
melancholy
fits
,
as
Saul
,
1
Sam.
16.
14.
Fourthly
,
by
seducing
others
,
1
King
.
22.
21
,
22.
2
Cor.
4.
4.
Fiftly
,
by
manifold
and
fearfull
temptations
to
sin
and
wickednesse
.
Sixthly
,
by
prevailing
in
such
temptations
.
Seventhly
,
by
accusing
before
God
those
with
whom
they
have
so
prevailed
.
Eightly
,
by
hindring
men
from
doing
good
things
.
What
are
the
offices
of
the
evill
Angels
that
respect
the
wicked
alone
?
First
,
to
rule
and
reign
in
them
without
controlment
,
and
to
finish
his
work
in
them
.
Secondly
,
to
murther
and
destroy
them
in
this
world
,
and
in
the
world
to
come
to
torment
soule
and
body
in
hell
for
ever
.
What
use
are
we
to
make
of
this
doctrine
,
First
,
to
tremble
at
the
Lords
severity
towards
them
,
2
Pet.
2.
4.
and
to
be
thankfull
for
his
bounty
and
mercies
towards
our selves
,
Psal.
8.
1.
4
,
5.
Eph.
1.
3
,
4.
Secondly
,
to
remember
that
if
God
spared
not
those
spirituall
creatures
sinning
against
him
,
neither
will
he
spare
us
rebelling
against
his
Majesty
,
2
Pet.
2.
4.
Thirdly
,
to
feare
to
offend
God
,
that
hath
such
messengers
to
send
at
his
command
.
Fourthly
,
to
learn
to
arm
our selves
with
the
shield
of
faith
and
fear
of
God
,
since
we
have
such
great
enemies
to
fight
against
,
Eph.
6.
11.
1
Pet.
5.
9.
Fifthly
,
to
be
comforted
,
that
though
the
Devill
be
powerfull
and
most
malicious
against
us
,
yet
Christ
hath
broken
his
head
,
Gen.
3.
15.
and
at
last
will
tread
Satan
under
our
feet
,
Rom.
16.
●0
.
Thus
much
of
the
providence
that
concerneth
Angels
.
Shew
now
how
God
doth
deale
with
man
.
As
with
that
creature
in
whom
above
all
other
,
he
intendeth
to
set
forth
the
glory
of
his
Wisdome
,
Power
,
Justice
,
and
Mercy
;
Prov.
8.
31.
Psal.
8.
3.
&c.
1
Cor.
9.
9
,
10.
and
therefore
the
Scriptures
doe
most
plentifully
declare
the
dealing
of
God
with
man
,
both
in
the
time
of
this
world
,
and
for
ever
hereafter
.
How
is
man
upheld
in
his
being
?
Two
wayes
.
First
,
as
all
other
bodily
creatures
:
partly
by
maintenance
of
every
mans
life
here
on
earth
,
for
the
time
alotted
by
God
himselfe
.
Acts
17.
28.
Ps.
36.
6.
1
Tim.
4.
10.
Partly
,
by
propagation
of
kind
unto
the
end
of
the
world
,
through
the
blessing
of
procreation
.
Gen.
1.
28.
Eccl.
1.
4.
Secondly
,
as
Angels
after
a
sort
;
God
so
providing
,
that
though
the
body
of
man
returneth
to
the
earth
from
whence
it
was
taken
,
yet
the
soule
perisheth
not
,
but
returneth
to
God
that
gave
it
;
Eccl.
12.
7.
yea
,
that
the
same
body
also
and
every
part
thereof
is
preserved
in
the
grave
,
and
shall
be
joyned
intire
to
the
soule
at
the
last
day
,
so
to
continue
for
ever
.
Job
19.
26
,
27.
How
manifold
is
the
state
wherein
man
is
to
be
considered
?
Threefold
:
first
,
the
state
of
innocencie
,
commonly
had
and
lost
of
all
mankind
,
both
elect
and
reprobate
,
without
difference
,
Eccl.
7.
Secondly
,
the
state
of
corruption
and
miserie
seising
on
all
men
naturally
,
but
abiding
without
recoverie
only
in
the
Reprobate
,
Rom.
3.
23.
Thirdly
,
the
state
of
Redemption
proper
to
the
elect
,
1
Pet.
2.
9.
Psal.
130.
8.
All
which
doe
make
way
unto
that
finall
and
everlasting
estate
of
honour
or
dishonour
fore-appointed
unto
all
men
,
beginning
at
the
end
of
this
life
,
perfected
at
the
day
of
judgement
,
and
continuing
for
ever
in
the
world
to
come
.
And
thus
touching
this
part
of
Gods
providence
the
Scriptures
doe
teach
us
,
both
the
benefits
of
God
bestowed
upon
man
before
his
fall
;
and
likewise
his
justice
and
mercy
towards
him
after
his
fall
:
his
justice
upon
the
Reprobate
,
who
are
left
without
hope
of
restitution
,
and
reserved
together
with
the
Devills
unto
everlasting
punishment
,
Matth.
25.
41.
Rev.
20.
10.
15.
His
mercy
upon
the
elect
who
notwithstanding
their
fall
,
are
restored
again
by
grace
,
Gen.
3.
15.
Is
it
not
likely
that
all
the
visible
world
together
with
man
,
is
fallen
without
hope
of
restitution
by
mercy
?
Yes
,
for
it
standeth
well
with
the
justice
of
God
,
that
seeing
the
visible
world
was
made
for
the
use
of
man
,
Gen.
2.
9.
that
with
the
fall
of
man
it
should
be
punished
,
Gen.
3.
17
,
18.
and
with
his
raising
up
be
restored
,
Rom.
8.
20
,
21
,
22.
What
is
that
speciall
order
of
government
which
God
useth
towards
mankind
in
this
world
,
In
this
world
he
ordereth
them
according
to
the
tenor
of
a
two-fold
Covenant
,
in
the
world
to
come
according
to
the
sentence
of
a
two-fold
judgement
.
What
understand
you
by
a
Covenant
?
An
agreement
which
it
pleaseth
Almighty
God
to
enter
into
with
man
concerning
his
everlasting
condition
.
What
be
the
parts
of
this
agreement
?
Two
:
the
one
is
the
Covenant
that
God
maketh
with
us
;
the
other
is
the
Covenant
that
we
make
with
God
:
the
summ
of
the
former
is
,
that
he
will
be
our
God
,
of
the
latter
,
that
we
will
be
his
people
.
Jer.
31.
33.
What
gather
you
from
the
former
?
The
sir-name
of
God
,
as
it
is
in
divers
places
of
Scripture
,
and
namely
,
Exod.
3.
15.
where
it
is
said
,
The
Lord
God
of
your
Fathers
,
the
God
of
Abraham
,
the
God
of
Isaac
,
the
God
of
Jacob
,
hath
sent
me
unto
you
;
this
is
my
name
for
ever
,
and
this
is
my
memoriall
unto
all
generations
:
from
whence
we
may
observe
the
singular
glory
and
priviledge
of
Gods
people
,
in
that
God
is
content
to
take
his
sir-name
of
them
,
Heb.
11.
16.
Why
is
this
sir-name
added
?
For
that
it
is
a
fearfull
thing
to
think
of
the
proper
name
of
God
alone
,
unlesse
this
be
added
to
it
,
whereby
he
declareth
his
love
and
kindnesse
to
us
.
What
gather
you
from
the
latter
?
That
man
standeth
bound
by
these
Covenants
of
agreement
,
to
perform
that
duty
which
God
requireth
at
his
hands
.
How
many
such
Covenants
be
there
?
Two
:
First
,
the
Law
and
Covenant
of
works
;
Secondly
,
the
free
promise
or
Covenant
of
grace
,
which
from
the
comming
of
Christ
is
called
the
Gospell
.
Rom.
10.
5
,
6.
Gal.
3.
11
,
12.
Which
of
them
was
first
?
The
Law
,
for
it
was
given
to
Adam
in
his
integrity
,
when
the
promise
of
grace
was
hidden
in
God
.
How
so
,
since
it
is
said
that
the
Law
was
first
given
to
Moses
?
That
is
to
be
understood
of
the
written
Law
,
as
it
was
written
by
Moses
,
and
ingraven
in
tables
of
stone
by
the
finger
of
God
,
otherwise
the
same
was
imprinted
in
the
beginning
in
the
hearts
of
our
first
parents
,
and
therefore
it
is
called
the
Law
of
nature
,
Rom.
2.
14.
How
was
this
Law
given
unto
Adam
in
the
beginning
?
It
was
chiefly
written
in
his
heart
at
his
creation
,
and
partly
also
uttered
in
his
eare
in
Paradise
;
for
unto
him
was
given
a
will
both
to
good
and
also
to
evill
,
and
also
to
be
inclined
thereto
with
ability
to
perform
it
.
There
was
something
likewise
outwardly
revealed
,
as
his
duty
to
God
in
the
sanctification
of
the
Sabbath
,
to
his
neighbour
in
the
institution
of
marriage
,
and
to
himselfe
in
his
dayly
working
about
the
garden
.
How
doth
it
appeare
that
the
substance
of
the
Morall
Law
was
written
in
the
hearts
of
Adam
and
Eve
?
First
,
by
the
effect
of
it
in
them
both
,
who
immediately
after
their
fall
were
forced
by
the
onely
guilt
of
conscience
(
not
yet
otherwise
charged
)
to
hide
themselves
from
Gods
presence
.
Gen.
3.
8.
Secondly
,
by
the
remainders
thereof
in
all
mankind
,
who
even
without
the
Law
,
are
by
light
of
nature
a
Law
unto
themselves
.
Gen.
4.
6.
Rom.
2.
14
,
15.
How
hath
the
Morall
Law
been
delivered
since
the
fall
?
The
summe
thereof
was
comprised
in
ten
words
,
Exod.
34.
28.
Deut.
4.
13.
commonly
called
the
Decalogue
or
ten
Commandements
,
solemnly
published
and
engraved
in
tables
of
stone
by
God
himself
,
Deut.
10.
4.
Afterwards
the
same
was
more
fully
delivered
in
the
books
of
holy
Scripture
,
and
so
committed
to
the
Church
for
all
ages
,
as
the
Royall
Law
for
direction
of
obedience
to
God
our
King
;
Jam.
2.
8.
and
for
the
discovery
of
sin
and
punishment
due
thereto
.
Deut.
27.
26.
Rom.
1.
31.
&
3.
20.
What
then
doth
the
Law
now
require
of
us
?
All
such
duties
as
were
required
of
Adam
in
his
innocency
,
Levit.
18.
5.
and
all
such
as
are
required
since
by
reason
of
his
fall
;
Deut.
27.
26.
binding
us
to
eternall
death
for
our
least
defect
therein
.
Declare
now
out
of
that
which
hath
been
said
what
the
Covenant
of
works
is
.
It
is
a
conditionall
Covenant
between
God
and
man
,
whereby
on
the
one
side
God
commandeth
the
perfection
of
godlinesse
and
righteousnesse
,
and
promiseth
that
he
will
be
our
God
if
we
keep
all
his
Commandements
:
and
on
the
other
side
man
bindeth
himselfe
to
perform
intire
and
perfect
obedience
to
Gods
Law
,
by
that
strength
wherewith
God
hath
endued
him
by
the
nature
of
his
first
creation
.
What
was
done
in
this
Covenant
on
Gods
part
?
There
was
his
Law
backed
with
promises
,
and
threatnings
,
and
unto
them
were
added
outward
seales
.
What
was
the
summe
of
this
Law
?
Doe
this
,
and
thou
shalt
live
;
if
thou
dost
it
not
,
thou
shalt
dye
the
death
.
What
is
meant
by
Doe
this
?
Keep
all
my
Commandements
in
thought
,
word
,
and
deed
.
What
is
meant
by
life
promised
to
those
that
should
keep
all
the
Commandements
?
The
reward
of
blessednesse
and
everlasting
life
,
Levit.
18.
5.
Luke
10.
28.
What
is
meant
by
death
threatned
to
those
that
should
transgresse
?
In
this
world
the
curse
of
God
and
death
with
manifold
miseries
both
of
body
and
soule
,
and
(
where
this
curse
is
not
taken
away
)
everlasting
death
both
of
body
and
soule
in
the
world
to
come
,
Deut.
27.
26.
&
29.
19.
20.
&
32.
22.
Levit.
26.
Deut.
28.
What
were
the
outward
seales
added
hereunto
?
The
two
trees
planted
by
God
for
that
purpose
in
the
midst
of
the
garden
,
Gen.
2.
9.
3.
3.
that
Adam
before
and
in
the
sight
of
them
might
resort
to
some
speciall
places
to
serve
God
in
,
and
might
by
the
sight
of
them
be
put
in
mind
of
those
things
whereof
they
were
signs
and
seales
.
What
did
the
tree
of
life
serve
for
?
It
sealed
up
happinesse
,
life
,
and
glory
unto
man
,
upon
condition
of
obedience
;
that
by
tasting
thereof
(
which
no
doubt
,
according
to
the
manner
of
Sacramentall
signes
,
was
a
tree
of
marvellous
comfort
and
restoring
)
he
might
be
assured
he
should
live
in
Paradise
for
ever
,
if
he
stood
obedient
to
Gods
Commandements
,
Gen.
2.
9.
Prov.
3.
18.
Revel.
2.
7.
Was
this
tree
able
to
give
everlasting
life
to
man
,
or
otherwise
,
why
did
God
after
the
fall
shut
man
from
it
?
It
was
no
more
able
to
give
everlasting
life
,
then
the
bodily
eating
of
any
other
Sacrament
;
but
Adam
having
by
sin
lost
that
which
was
signified
hereby
,
God
would
have
him
debarred
from
the
use
of
the
Sacrament
.
What
did
the
tree
of
the
knowledge
of
good
and
evill
serve
for
?
Both
for
triall
of
obedience
,
and
also
for
a
warning
of
their
mutability
,
and
of
what
would
follow
upon
sin
;
so
sealing
death
and
damnation
in
case
of
disobedience
,
not
as
though
the
tree
was
able
to
give
any
knowledge
,
but
that
by
tasting
of
it
contrary
to
Gods
command
they
should
have
experimentall
knowledge
of
evill
in
themselves
,
which
before
they
had
of
good
only
,
and
by
wofull
experience
should
learn
what
difference
there
was
between
knowing
and
serving
God
in
their
integrity
and
being
ignorant
of
him
by
their
sin
,
Gen.
2.
17.
What
was
done
in
this
Covenant
on
mans
part
?
Man
did
promise
by
that
power
which
he
had
received
,
to
keep
the
whole
law
,
binding
himself
over
to
punishment
in
case
he
did
not
obey
.
In
what
state
is
man
to
be
considered
under
this
Covenant
?
In
a
twofold
estate
.
1.
Of
Innocency
.
2.
Of
Corruption
and
misery
.
What
things
are
you
to
note
in
the
innocent
estate
of
man
?
First
,
the
place
where
he
was
seated
.
Secondly
,
the
happy
and
glorious
estate
he
there
enjoyed
both
in
soul
and
body
.
Where
did
God
place
man
when
he
created
him
?
In
a
most
glorious
,
pleasant
and
comfortable
Garden
,
which
is
called
Paradise
,
or
the
Garden
of
Eden
for
pleasantnesse
,
Gen.
2.
8.
What
doth
the
Scripture
teach
concerning
it
?
The
place
where
it
was
;
and
the
commodities
thereof
.
Where
,
and
in
what
part
of
the
world
was
it
?
In
Asia
neer
the
meeting
of
Euphrates
and
Tygris
,
those
two
famous
Rivers
.
What
commodities
had
it
?
All
the
principall
creatures
of
God
did
adorn
it
,
and
therefore
it
is
said
to
be
more
extraordinarily
then
the
rest
of
the
world
planted
by
God
:
There
are
set
down
also
the
precious
stones
thereof
under
the
Sardonyx
;
pure
metals
under
the
gold
;
precious
woods
under
the
Bdelium
,
and
so
all
other
living
things
and
growing
creatures
,
that
it
might
be
as
it
were
a
shop
furnished
for
man
to
see
in
,
and
learn
by
it
Gods
Wisdome
,
Power
and
Majesty
.
Doth
this
place
now
continue
?
The
place
remaineth
,
but
the
beauty
and
commodities
be
partly
by
the
Floud
,
partly
by
mans
sin
(
for
which
the
whole
earth
is
cursed
)
almost
abolished
,
though
(
as
may
be
observed
out
of
good
Authors
)
it
is
a
very
fruitfull
place
still
.
What
happinesse
did
man
enjoy
,
thus
placed
in
Paradise
?
It
was
partly
inward
,
partly
outward
.
Wherein
did
the
inward
appear
?
First
,
in
his
wonderfull
knowledge
,
whereby
he
made
use
of
all
the
creatures
of
God
,
as
the
greatest
Philosopher
that
ever
was
.
Secondly
,
in
that
holy
and
heavenly
image
of
God
,
of
which
Adam
had
the
use
and
comfort
before
his
fall
,
it
shining
in
him
without
tainture
or
blemish
,
and
he
thereby
being
without
all
sin
or
punishment
of
sin
.
Thirdly
,
in
the
full
fruition
and
assurance
of
the
favourable
and
blissefull
presence
of
his
Creator
,
Matth.
5.
8.
Psal.
17.
15.
and
his
heavenly
company
and
conference
with
God
,
without
all
fear
,
as
a
subject
with
his
Prince
,
Gen.
3.
8.
Fourthly
,
in
his
joyfull
serving
God
,
together
with
absolute
contentment
in
himself
,
Gen.
2.
25.
Wherein
did
the
outward
appear
?
First
,
in
having
so
comely
,
perfect
and
glorious
a
body
,
in
which
there
was
no
infirmity
,
pain
nor
shame
,
though
naked
,
Gen.
2.
25.
Secondly
,
in
his
dominion
over
all
the
creatures
,
that
submitted
themselves
and
did
service
unto
him
,
to
whom
also
as
their
Lord
he
gave
their
originall
names
,
Gen.
2.
19
,
20.
Thirdly
,
in
the
comfortable
state
and
sense
,
not
of
Paradise
alone
,
but
of
all
the
world
round
about
him
,
having
neither
storm
,
winter
,
nor
extremity
in
any
creature
.
What
employment
had
man
in
this
estate
?
A
twofold
employment
;
the
first
outward
,
to
till
and
dresse
the
Garden
,
Gen.
2.
15.
the
other
spirituall
,
to
worship
and
serve
God
his
Creator
,
and
to
procure
his
own
everlasting
blessednesse
,
whereto
he
was
fitted
with
freedome
of
will
and
ability
for
perfect
obedience
unto
God
according
to
the
tenor
of
the
Covenant
of
works
.
What
use
are
we
to
make
of
the
knowledge
of
mans
happinesse
before
his
fall
?
First
,
to
admire
and
praise
the
great
goodnesse
and
favour
of
God
in
so
dealing
with
man
,
a
clod
of
the
earth
.
Secondly
,
to
bewail
the
losse
of
that
happy
estate
,
with
blaming
our selves
for
our
sin
in
Adam
.
Thirdly
,
to
learn
how
grievous
a
thing
sinne
is
in
Gods
sight
,
that
procured
man
this
dolefull
change
.
Fourthly
,
to
labour
and
gasp
to
be
heirs
of
the
heavenly
Paradise
purchased
for
the
elect
by
Christ
;
by
which
we
shall
eat
of
the
Tree
of
life
,
Rev.
2.
7.
Thus
far
of
the
state
of
innocency
;
The
fearfull
condition
whereinto
in
Adam
all
mankind
fell
,
Eccles.
7.
29.
by
transgressing
and
violating
that
Covenant
of
works
which
God
made
with
him
at
the
beginning
:
For
man
continued
not
in
his
integrity
,
but
presently
transgressed
that
holy
law
which
was
given
unto
him
,
willingly
revolting
from
Gods
command
through
Satans
temptation
into
many
sinnes
by
eating
the
forbidden
fruit
,
and
so
by
the
disobedience
of
one
,
sin
reigned
unto
death
,
and
death
went
over
all
,
Rom.
5.
12.
18.
What
are
we
then
to
consider
herein
?
First
,
Adams
fall
;
Secondly
,
the
wretched
estate
he
threw
all
his
posterity
into
.
In
what
place
of
Scripture
is
the
History
of
Adams
fall
handled
?
In
the
third
Chapter
of
Genesis
,
the
six
former
verses
whereof
setteth
out
the
transgression
of
our
first
parents
,
(
which
was
the
original
of
all
other
transgressions
)
the
rest
of
the
Chapter
declareth
at
large
the
things
that
followed
immediately
upon
this
transgression
.
How
was
the
way
made
unto
this
fall
of
man
?
By
Gods
permission
,
Satans
temptation
,
mans
carelesnesse
and
infirmity
in
yeelding
thereunto
.
What
action
had
God
in
this
businesse
?
He
permitted
the
fall
of
man
,
not
by
instilling
into
him
any
evill
,
Jam.
1.
13.
1
John
2.
16.
or
taking
from
him
any
ability
unto
good
;
But
first
suffering
Satan
to
assail
him
(
2
Sam.
24.
1.
with
1
Chron.
21.
1.
)
Secondly
,
leaving
man
to
the
liberty
and
mutability
of
his
own
will
,
and
not
hindring
his
fall
by
supply
of
further
grace
,
2
Chro.
32.
31.
Was
then
God
no
cause
of
the
fall
of
our
first
Parents
?
None
at
all
;
but
as
hath
been
said
,
having
created
them
holy
he
left
them
to
themselves
to
fall
if
they
would
,
or
stand
if
they
would
in
respect
of
their
ability
;
as
a
staffe
put
on
an
end
right
,
doth
fall
without
the
furtherance
of
the
man
that
setteth
it
right
;
yet
came
it
to
passe
not
only
by
the
permission
of
God
,
but
also
by
his
secret
Decree
,
thereby
to
make
way
for
the
manifestation
of
his
Power
,
Justice
and
Mercy
:
for
being
able
to
bring
good
out
of
evill
,
as
light
out
of
darknesse
,
he
ordereth
in
his
great
Wisdome
the
fall
of
man
to
the
setting
out
of
the
glory
,
both
of
his
mercy
in
those
that
shall
be
saved
in
Christ
,
and
of
his
Justice
in
those
that
shall
perish
for
their
sins
,
Rom.
11.
32.
yet
without
wrong
to
any
,
being
not
bound
to
his
creature
to
uphold
him
by
his
grace
from
falling
,
Rom.
11.
35.
What
hand
had
Satan
in
procuring
the
fall
of
man
?
Being
himself
fallen
,
upon
a
proud
,
envious
and
murtherous
mind
,
he
deceived
our
first
parents
by
tempting
them
to
sinne
,
to
the
end
he
might
bring
them
into
the
like
estate
with
himself
;
and
as
in
this
respect
he
is
said
to
have
been
a
murtherer
from
the
beginning
,
Joh.
8.
44.
so
doth
he
ever
since
seek
to
do
what
hurt
he
can
to
mankind
,
moving
them
still
to
sin
against
God
,
and
labouring
to
bring
them
to
damnation
.
What
doe
you
observe
herein
?
His
envy
of
Gods
glory
and
mans
happinesse
,
together
with
his
hatred
and
malice
against
mankind
,
whom
(
as
a
murtherer
doth
his
enemy
)
he
hateth
and
laboureth
to
destroy
.
What
gather
you
from
this
attempt
of
his
against
our
first
parents
in
the
state
of
Innocency
?
That
Satan
is
most
busie
to
assail
them
in
whom
the
image
of
God
in
knowledge
and
holinesse
doth
appear
;
not
labouring
much
about
those
which
either
lie
in
ignorance
,
or
have
no
conscience
of
walking
according
to
knowledge
,
as
those
that
are
his
already
.
What
Instrument
did
Satan
use
in
tempting
man
?
He
used
the
Serpent
as
an
Instrument
to
deceive
the
woman
,
and
the
woman
for
an
Instrument
to
tempt
the
man
,
Gen.
3.
1.
2
Cor.
11.
3.
1
Tim.
2.
14.
Why
did
he
use
those
outward
Instruments
,
and
not
rather
tempt
their
fancy
and
affection
inwardly
?
It
seemeth
that
in
their
integrity
he
could
not
have
that
advantage
against
them
in
those
things
whereunto
they
were
made
subject
by
their
fall
.
Why
did
he
chuse
rather
to
speak
by
a
Serpent
then
by
any
other
Beast
?
Because
it
was
the
fittest
that
God
permitted
him
,
and
wisest
of
all
the
beasts
of
the
earth
,
especially
possessed
by
him
to
deceive
man
,
Gen.
3.
1.
It
was
of
all
other
beasts
the
subtillest
and
fittest
to
creep
into
the
Garden
unseen
of
Adam
,
(
who
was
to
keep
the
beasts
out
of
it
)
and
to
remain
there
without
being
espyed
of
him
,
and
creep
out
again
when
he
had
done
his
feat
.
If
there
were
craft
before
the
fall
,
then
it
seemeth
there
was
sinne
?
Craft
in
beasts
is
not
sin
,
although
the
word
here
used
signifyeth
a
nimblenesse
and
slinesse
to
turn
and
wind
it self
any
way
,
in
which
respect
it
seemeth
the
Devill
chose
this
beast
before
any
other
.
What
learn
you
from
thence
?
That
the
Devill
to
work
his
mischief
is
exceedingly
cunning
to
make
his
choice
of
his
Instruments
,
according
to
the
kind
of
evill
he
will
solicite
unto
,
Matth.
7.
15.
2
Cor.
11.
13
,
14.
1
Tim.
2.
14.
But
wee
doe
not
see
that
hee
commeth
any
more
in
the
body
of
Serpents
?
He
may
,
and
in
the
body
of
any
other
beast
which
the
Lord
will
permit
him
to
come
in
:
Howbeit
our
case
in
this
is
more
dangerous
then
that
of
our
first
parents
;
for
now
he
useth
commonly
for
Instruments
men
like
unto
us
and
familiar
with
us
,
which
he
could
not
doe
before
the
fall
,
Eph.
6.
12.
Rev.
2.
10.
Why
did
Satan
assail
the
woman
rather
then
the
man
?
Because
she
was
the
weaker
vessel
,
which
is
his
continuall
practice
,
where
the
hedge
is
low
there
to
goe
over
,
(
Luk.
5.
30.
Mar.
2.
16.
Mat.
9.
11.
2
Tim.
3.
6.
)
and
might
afterwards
be
a
fitter
means
to
deceive
and
draw
on
her
husband
.
What
are
we
to
consider
in
his
tempting
of
the
woman
?
First
,
the
time
which
he
chose
to
set
upon
her
.
Secondly
,
the
manner
of
the
temptation
.
What
note
you
of
the
time
?
First
,
that
it
was
immediately
,
or
not
long
after
the
placing
of
them
in
that
happy
estate
:
which
teacheth
how
malicious
the
wicked
one
is
,
who
if
he
could
let
,
would
not
suffer
us
to
enjoy
any
comfort
either
of
this
life
or
of
that
to
come
,
so
much
as
one
poor
day
.
Secondly
,
that
he
came
unto
her
when
she
was
some
space
removed
from
her
husband
,
that
hee
that
should
have
helped
her
from
and
against
his
wiles
might
not
be
present
to
heare
their
conference
:
whence
we
learn
,
that
the
absence
of
wives
from
their
husbands
,
who
should
be
a
strength
unto
them
,
is
dangerous
,
especially
that
we
absent
not
our selves
from
the
means
of
spirituall
strength
,
the
hearing
of
the
Word
,
the
receiving
of
the
Sacraments
,
and
Prayer
.
Thirdly
,
that
shee
was
neere
to
the
Tree
of
knowledge
at
the
time
he
set
on
her
:
which
sheweth
his
watchfulnesse
in
taking
advantage
of
all
opportunities
that
might
further
his
temptations
.
What
was
the
manner
of
the
temptation
?
First
,
he
subtilly
addressed
himself
to
the
woman
,
and
entred
into
conference
with
her
.
Secondly
,
he
made
her
doubt
whether
the
Word
of
God
was
true
or
not
.
Thirdly
,
he
offered
her
an
object
.
Fourthly
,
he
used
all
the
means
he
could
to
make
her
forsake
God
,
and
yeeld
unto
him
,
pretending
greater
love
and
care
of
mans
well
doing
,
then
was
in
God
,
and
bearing
them
in
hand
that
they
should
be
like
unto
God
himselfe
if
they
did
eat
of
the
forbidden
fruit
,
Gen.
3.
5.
What
was
the
Devils
speech
to
the
woman
?
Is
it
even
so
,
that
God
hath
said
,
Yee
shall
not
eat
of
all
the
fruit
in
the
Garden
?
Gen.
3.
1.
What
doe
you
note
in
this
?
That
it
is
likely
there
had
been
some
communication
before
between
the
Serpent
and
the
woman
,
that
Satan
had
asked
why
they
did
not
eat
of
the
forbidden
fruit
,
seeing
it
was
so
goodly
and
pleasant
to
behold
,
and
that
the
woman
had
answered
that
they
were
forbidden
,
whereupon
he
inferreth
this
that
Moses
setteth
downe
,
wherein
we
may
observe
,
First
,
the
Devils
sophistry
,
who
at
first
doth
not
flat
contrary
Gods
command
,
but
to
bring
her
to
doubting
and
conference
with
him
asketh
this
question
,
whether
God
hath
forbidden
to
eat
of
all
the
trees
in
the
Garden
.
Secondly
,
the
wicked
spirits
malicious
and
subtile
suggestion
,
in
that
passing
by
the
great
bountifulnesse
of
the
Lord
in
the
grant
of
the
free
use
of
all
the
fruits
in
the
Garden
,
he
seeks
to
quarrell
with
the
Lords
liberality
.
Thirdly
,
we
learn
from
hence
to
take
heed
lest
for
want
of
some
one
thing
which
God
withholdeth
from
us
,
which
we
gladly
would
have
,
we
be
not
unthankfull
to
the
Lord
for
his
great
kindnesse
and
liberality
,
and
enter
further
into
a
mislike
of
him
for
that
one
want
,
then
into
the
love
and
liking
of
him
for
his
innumerable
benefits
we
enjoy
,
especially
it
being
for
our
good
that
he
withholdeth
it
,
and
that
being
not
good
which
we
desire
.
What
did
follow
upon
this
question
of
Satan
?
The
woman
answering
thereunto
,
not
as
God
had
spoken
,
that
surely
they
should
die
if
they
did
eat
of
the
forbidden
fruit
,
but
by
a
tearm
of
doubting
,
lest
ye
die
;
Satan
by
this
conference
and
doubting
,
taketh
advantage
and
assureth
them
that
they
shall
not
die
,
but
have
their
eies
open
and
receive
knowledge
.
What
observe
you
in
this
reply
of
the
Devill
?
First
,
his
craft
in
applying
himself
to
the
woman
,
whom
he
seeing
to
be
in
doubt
of
the
punishment
,
contents
himself
with
it
,
and
abstaineth
from
a
precise
deniall
,
whither
he
would
willingly
draw
her
,
because
he
deemed
that
the
woman
would
not
come
so
farre
,
and
that
in
a
flat
deniall
he
should
have
been
bewrayed
,
which
notwithstanding
in
the
latter
end
of
this
sentence
he
doth
by
implication
flatly
doe
:
whence
we
learn
,
that
the
Devill
proceedeth
by
degrees
,
and
will
not
at
the
first
move
to
the
grossest
:
as
in
Idolatry
he
laboureth
to
draw
man
first
to
be
present
,
after
to
kneel
only
with
the
knee
,
keeping
his
conscience
to
himselfe
;
lastly
,
to
the
greatest
worship
:
In
whoredome
,
first
to
look
,
then
to
dally
,
&c.
and
therefore
wee
must
resist
the
evill
in
the
beginning
.
Secondly
,
that
hee
is
a
calumniator
or
caviller
,
whereof
he
hath
his
name
Diabolus
Devill
,
and
an
Interpreter
of
all
things
to
the
worst
;
and
it
is
no
marvell
though
he
deprave
the
best
actions
of
good
men
,
seeing
hee
dealeth
so
with
God
,
surmising
that
God
had
forbidden
to
eat
of
the
fruits
,
lest
they
should
know
as
much
as
he
.
Thirdly
,
that
knowing
how
desirous
the
nature
of
man
(
especially
they
of
best
spirits
)
is
of
knowledge
,
he
promiseth
unto
them
a
great
encrease
thereof
;
whereas
wee
ought
to
remember
that
which
Moses
saith
,
that
the
secrets
of
the
Lord
are
to
himself
,
and
that
the
things
that
he
hath
revealed
are
to
us
and
to
our
children
,
Deut.
29.
29.
Hitherto
of
Satans
temptation
,
the
cause
of
the
fall
without
man
:
What
were
the
causes
arising
from
our
first
parents
themselves
?
Not
any
of
Gods
creation
,
but
their
carelesnesse
to
keep
themselves
intire
to
Gods
command
:
for
though
they
were
created
good
,
yet
being
left
by
God
to
the
mutability
of
their
own
will
,
they
voluntarily
enclined
and
yeelded
unto
that
evill
,
whereunto
〈◊〉
were
tempted
,
and
so
from
one
degree
unto
another
were
●rought
unto
plain
rebellion
,
Gen.
3.
6.
Eccl.
7.
29.
What
was
their
first
and
main
sin
?
In
generall
it
was
disobedience
,
the
degrees
whereof
were
first
infidelity
,
then
pride
,
and
lastly
,
the
dis●vowing
of
subjection
by
eating
the
forbidden
fruit
,
which
they
imagined
to
be
the
means
whereby
they
should
attain
to
an
higher
degree
of
blessednesse
,
but
proved
to
be
the
sin
that
procured
their
fall
,
Gen.
2.
16
,
17.
&
3.
6
,
7.
Did
not
Adam
conferre
with
Satan
,
and
take
the
fruit
from
the
tree
?
No
;
he
received
it
from
his
wife
,
and
by
her
was
deceived
,
and
she
by
Satan
,
Gen.
3.
4.
17.
1
Tim.
2.
14.
Satan
indeed
was
the
outward
cause
of
Eves
fall
,
but
what
are
the
causes
arising
from
her self
?
They
are
either
outward
things
of
the
body
,
or
the
inward
affections
of
the
mind
moved
by
them
.
What
are
the
outward
things
of
the
body
?
They
are
the
abuse
of
the
tongue
,
of
the
ears
,
of
the
eyes
,
and
of
the
tast
:
for
in
that
she
entertained
conference
with
the
Devill
,
the
tongue
and
ears
;
in
that
it
is
said
that
the
fruit
was
delectable
to
look
on
,
the
eyes
:
and
in
that
it
was
said
it
was
good
to
eat
,
the
tast
is
made
to
be
an
instrument
of
this
sin
.
What
learn
you
from
hence
?
That
which
the
Apostle
warneth
,
Rom.
6.
13.
that
we
beware
that
we
make
not
the
parts
of
our
bodies
weapons
of
iniquitie
:
for
if
without
a
circumspect
use
of
them
they
were
instruments
of
evill
before
there
was
any
corruption
or
any
inclination
at
all
to
sin
;
how
much
more
dangerous
will
they
be
now
after
the
corruption
,
unlesse
they
be
wel
looked
unto
?
What
doe
you
observe
in
Eves
conference
with
the
Devill
?
First
,
her
folly
to
enter
into
any
conference
with
Satan
,
for
shee
might
have
been
amazed
that
a
beast
should
speak
unto
her
in
a
mans
voice
,
but
her
carelesnesse
and
curiosity
moved
her
to
it
.
Secondly
,
her
boldnesse
in
daring
to
venture
on
such
an
adversary
without
her
husbands
help
or
advice
.
Thirdly
,
her
wretchednesse
in
daring
once
to
call
in
question
the
truth
of
Gods
command
,
or
to
dispute
thereof
,
or
then
to
doubt
of
it
.
What
instruction
gather
you
from
her
entertaining
conference
with
Satan
?
That
it
is
dangerous
to
talk
with
the
Devill
,
so
much
as
to
bid
him
to
depart
,
if
the
Lord
to
try
us
,
should
suffer
him
to
tempt
us
visibly
as
he
did
Eve
,
unlesse
we
have
a
speciall
calling
of
God
thereunto
.
1.
Because
he
is
too
subtile
for
us
,
we
being
simple
in
regard
of
him
.
2.
Because
he
is
so
desperately
malicious
,
that
he
will
give
place
to
no
good
thing
we
can
alledge
to
make
him
leave
off
his
malicious
purpose
.
What
shall
we
then
doe
?
We
must
turn
our selves
unto
God
,
and
desire
him
to
command
him
away
,
at
whose
only
Commandment
he
must
depart
.
Is
there
any
thing
blame-worthy
in
Eves
answer
to
the
question
of
the
Serpent
?
Notwithstanding
that
so
far
she
answered
truly
,
that
God
had
forbidden
them
to
eat
of
the
fruit
of
that
tree
,
and
telleth
also
the
punishment
truly
that
would
follow
thereof
,
yet
began
she
to
slip
in
the
delivery
both
of
the
charge
and
of
the
punishment
:
for
where
she
saith
they
were
forbidden
to
touch
it
,
it
is
more
then
the
Lord
made
mention
of
,
and
she
thereby
seemeth
to
insinuate
some
rigour
of
the
Lord
forbidding
even
the
touch
of
the
fruit
;
and
where
the
Lord
had
most
certainly
pronounced
,
that
they
should
die
if
they
eat
of
the
forbidden
fruit
,
she
speaketh
doubtfully
of
it
,
as
if
they
should
not
certainly
die
.
What
learn
you
from
this
latter
Observation
?
That
albeit
men
are
oft
perswaded
they
sin
,
yet
that
they
are
not
perswaded
of
the
Justice
of
God
against
it
,
whereby
the
door
is
opened
to
sin
,
which
is
to
make
God
an
Idoll
,
in
spoiling
him
of
his
Justice
,
as
if
he
were
so
all
mercy
,
as
he
had
forgotten
to
be
just
,
when
as
he
is
as
well
justice
as
mercy
,
as
infinite
in
the
one
as
in
the
other
,
which
correcteth
sharply
the
sins
of
such
as
he
will
save
.
What
learn
you
of
the
abuse
of
the
tongue
in
this
conference
?
That
as
the
tongue
is
a
singular
blessing
of
God
,
whereby
man
excelleth
all
the
creatures
upon
the
earth
,
so
the
abuse
of
it
is
most
dangerous
,
because
it
setteth
on
fire
the
whole
course
of
nature
,
and
it
is
set
on
fire
of
hell
,
Jam.
3.
6.
What
observe
you
of
that
it
is
said
,
that
Eve
saw
the
fruit
was
delectable
to
look
on
?
Her
lustfull
and
wicked
eye
in
suffering
her
mind
to
be
allured
to
look
on
the
beauty
of
the
fruit
with
a
purpose
to
affect
the
eating
of
it
.
How
is
it
said
,
that
she
saw
it
was
good
to
eat
,
when
shee
had
never
tasted
of
it
?
Shee
knew
by
the
beautifull
colour
it
was
so
;
for
if
we
are
able
in
this
darknesse
(
we
are
fallen
into
)
to
discerne
commonly
by
the
sight
of
the
fruit
whether
it
be
good
,
and
the
skilfull
in
Physick
by
the
colour
onely
of
the
hearb
,
to
tell
whether
it
be
hot
or
cold
,
sweet
or
sowre
,
how
much
more
were
Adam
and
Eve
,
who
had
the
perfection
of
the
knowledge
of
those
things
,
more
then
ever
Solomon
himselfe
?
What
learn
you
by
the
abuse
of
these
outward
senses
?
That
they
are
,
as
it
were
,
windowes
whereby
sin
entred
into
the
heart
,
when
there
was
no
sin
,
and
therefore
will
much
more
now
,
the
heart
being
corrupted
.
What
instructions
gather
you
from
thence
?
First
,
that
we
must
shut
them
against
all
evill
and
unlawfull
use
of
their
objects
,
and
open
them
to
the
use
of
good
things
,
make
a
Covenant
with
them
as
Job
did
with
his
eyes
,
Job
31.
1.
by
a
strong
and
painfull
resistance
of
the
evill
that
commeth
by
the
abuse
of
them
,
as
it
were
,
and
cut
them
off
,
and
throw
them
away
,
as
our
Saviour
giveth
counsell
,
Mat.
5.
29
,
30.
Secondly
,
that
as
the
senses
are
more
noble
,
as
the
hearing
and
sight
,
called
the
senses
of
learning
,
so
there
should
be
a
stronger
watch
set
upon
them
;
those
being
the
senses
that
Adam
and
Eve
were
especially
so
deceived
by
.
What
observe
you
of
that
it
is
said
,
shee
saw
that
it
was
desirable
for
knowledge
?
That
was
only
her
errour
,
which
shee
having
begun
to
sip
of
by
communication
with
the
Devill
,
did
after
drink
a
full
draught
of
,
by
beholding
the
beauty
of
the
fruit
,
and
receiving
the
delicate
tast
thereof
;
and
withall
observe
how
we
can
heap
reasons
true
and
false
to
move
us
to
follow
our
pleasures
.
What
learn
you
from
thence
?
That
the
heart
inclining
to
errour
,
doth
draw
the
senses
to
an
unlawfull
use
of
them
,
and
that
the
abuse
of
the
senses
doth
strengthen
the
heart
in
errour
.
What
gather
you
hereof
?
That
before
the
heart
was
corrupted
,
there
was
no
abuse
of
these
outward
senses
.
But
that
being
corrupt
,
the
abuse
thereof
doth
settle
the
heart
deeper
in
errour
.
What
was
the
effect
of
all
these
outward
and
inward
meanes
?
First
,
Eve
yeelded
to
Satan
,
and
put
his
will
in
execution
in
eating
of
the
fruit
that
was
forbidden
.
Secondly
,
shee
gave
it
also
to
Adam
to
eat
.
What
force
hath
the
word
also
here
used
by
the
holy
Ghost
?
Thereby
as
by
a
speciall
word
of
amplification
the
sin
is
aggravated
against
her
,
to
shew
her
naughtines
;
not
only
in
committing
the
sin
her
selfe
,
but
also
in
alluring
the
husband
to
doe
as
she
had
done
.
What
learn
you
from
thence
?
1.
The
nature
of
sinners
to
draw
others
to
the
condemnation
they
are
in
,
as
Satan
Eve
,
and
Eve
her
Husband
,
even
those
that
are
nearest
them
;
whose
good
they
should
procure
.
2.
That
we
should
take
heed
of
that
the
Apostle
warneth
us
,
not
to
be
partakers
of
other
mens
sins
,
as
if
we
had
not
enough
of
our
own
to
answer
for
;
which
especially
belongeth
unto
those
in
charge
,
1
Tim.
5.
22.
3.
How
dangerous
an
instrument
is
an
evill
and
deceived
wife
,
which
the
Lord
commandeth
men
should
beware
to
make
choice
of
,
and
if
the
man
which
is
strong
,
much
more
the
woman
.
What
learn
you
of
that
Adam
eat
forthwith
?
First
,
that
which
hath
been
before
noted
,
that
the
Devill
by
one
of
us
tempteth
more
dangerously
then
in
his
own
person
;
so
that
Satan
knew
he
could
not
so
easily
have
deceived
Adam
by
himself
,
as
by
Eve
.
Secondly
,
for
that
in
excesse
of
love
he
yeelded
;
it
teacheth
husbands
to
love
their
wives
,
but
it
must
be
in
the
Lord
,
as
the
wives
must
doe
their
husbands
.
How
doth
it
agree
with
the
goodnes
,
or
with
the
very
justice
of
God
,
to
punish
mankind
so
fearfully
for
eating
of
a
little
fruit
?
Very
well
,
for
first
,
the
heynousnesse
of
an
offence
is
not
to
be
measured
by
the
thing
that
is
done
,
but
by
the
worthinesse
of
the
person
against
whom
it
is
committed
.
And
how
much
more
the
Commandement
our
first
parents
brake
was
easie
to
be
kept
,
(
as
to
abstain
from
one
onely
fruit
in
so
great
variety
and
plenty
)
so
much
more
grievous
was
their
sin
by
breaking
it
.
Secondly
,
though
God
tryed
their
obedience
in
that
fruit
especially
,
yet
were
there
many
other
most
grievous
sinnes
,
which
in
desiring
and
doing
of
this
they
did
commit
:
Insomuch
that
we
may
observe
therein
,
the
grounds
of
the
breach
in
a
manner
of
every
one
of
the
ten
Commandements
.
For
the
transgression
was
horrible
,
and
the
breach
of
the
whole
Law
of
God
;
yea
,
an
Apostasie
whereby
they
withdrew
themselves
from
under
the
power
of
God
,
nay
,
rejected
and
denied
him
;
and
not
so
little
an
offence
as
most
men
think
it
to
be
.
What
breaches
of
the
first
Commandement
may
be
observed
in
this
transgression
?
First
,
infidelity
,
whereby
they
doubted
of
Gods
love
towards
them
,
and
of
the
truth
of
his
word
.
Secondly
,
contempt
of
God
,
in
disregarding
his
threatnings
,
and
crediting
the
word
of
Satan
,
Gods
enemy
,
and
theirs
.
Thirdly
,
hainous
ingratitude
and
unthankfulnesse
against
God
for
all
his
benefits
,
in
that
they
would
not
be
beholding
unto
him
for
that
excellent
condition
of
their
creation
(
in
respect
whereof
they
ought
unto
him
all
fealty
)
but
would
needs
be
his
equall
.
Fourthly
,
curiosity
in
affecting
greater
wisdome
then
God
had
endued
them
withall
by
vertue
of
their
creation
,
and
a
greater
measure
of
knowledge
then
hee
thought
fit
to
reveale
unto
them
.
Fiftly
,
intolerable
pride
and
ambition
,
not
onely
desiring
to
be
better
then
God
made
them
,
but
also
to
be
equall
in
knowledge
to
God
himselfe
,
and
aspiring
to
the
highest
estate
due
to
their
Creatour
.
How
did
our
first
parents
break
the
second
Commandement
?
Eve
,
by
embracing
the
word
of
the
Devill
,
and
preferring
it
before
the
word
of
God
;
Adam
,
by
hearkning
to
the
voyce
of
his
wife
,
rather
then
to
the
voyce
of
the
Almighty
.
Gen.
3.
17.
What
were
the
breach
of
the
third
?
First
,
presumption
in
venturing
to
dispute
of
Gods
truth
,
and
to
enter
in
communication
with
Gods
enemy
,
or
a
beast
who
appeared
unto
them
,
touching
the
word
of
God
,
with
whom
no
such
conference
ought
to
have
been
entertained
.
Secondly
,
reproachfull
blasphemy
,
by
subscribing
to
the
sayings
of
the
Devill
,
in
which
he
charged
God
with
lying
,
and
envying
their
good
estate
.
Thirdly
,
superstitious
conceit
of
the
fruit
of
the
tree
,
imagining
it
to
have
that
vertue
which
God
never
put
into
it
,
as
if
by
the
eating
thereof
,
such
knowledge
might
be
gotten
as
Satan
perswaded
.
Fourthly
,
want
of
that
zeale
in
Adam
for
the
glory
of
God
which
he
ought
to
have
shewed
against
his
wife
,
when
hee
understood
shee
had
transgressed
Gods
Commandements
.
How
was
the
fourth
Commandement
broken
?
In
that
the
Sabbath
was
made
a
time
to
conferre
with
Satan
in
matters
tending
to
the
high
dishonour
of
God
.
If
it
be
true
that
on
that
day
man
fell
into
this
transgression
,
as
some
not
improbably
have
conjectured
;
for
at
the
conclusion
of
the
sixth
day
,
all
things
remained
yet
very
good
,
Gen.
1.
31.
and
God
blessed
the
seventh
day
,
Gen.
2.
3.
Now
it
is
very
likely
Satan
would
take
the
first
advantage
that
possibly
he
could
to
entrap
them
,
before
they
were
strengthened
by
longer
experience
,
and
by
partaking
of
the
Sacrament
of
the
tree
of
life
,
(
whereof
it
appeareth
by
Gen.
3.
22.
that
they
had
not
yet
eaten
)
and
so
from
the
very
beginning
of
man
,
became
a
manslayer
.
John
8.
44.
Shew
briefly
the
grounds
of
the
breach
of
the
Commandements
of
the
second
table
in
the
transgression
of
our
first
parents
.
The
fifth
was
broken
,
Eve
giving
too
little
to
her
husband
in
attempting
a
matter
of
so
great
weight
without
his
privity
,
and
Adam
giving
too
much
to
his
wife
in
obeying
her
voyce
rather
then
the
Commandement
of
God
,
and
for
pleasing
of
her
,
not
caring
to
displease
God
.
Gen.
3.
17.
The
sixth
,
by
this
act
they
threw
themselves
and
all
their
posterity
into
condemnation
and
death
,
both
of
body
and
soule
.
The
seventh
,
though
nothing
direct
against
this
Commandement
,
yet
herein
appeared
the
root
of
those
evill
affections
which
are
here
condemned
,
as
not
bridling
the
lust
,
and
wandring
desire
of
the
eyes
,
as
also
the
inordinate
appetite
of
the
tast
,
Gen.
3.
6.
in
lusting
for
and
eating
that
onely
fruit
which
God
forbad
,
not
being
satisfied
with
all
the
other
fruits
in
the
garden
.
The
eighth
;
first
,
laying
hands
upon
that
which
was
none
of
their
own
,
but
by
a
speciall
reservation
kept
from
them
.
Secondly
,
discontent
with
their
present
estate
,
and
covetous
desire
of
that
which
they
had
not
.
The
ninth
,
judging
otherwise
then
the
truth
was
of
the
vertue
of
the
tree
,
Gen.
3.
6.
and
receiving
a
false
accusation
against
God
himselfe
.
The
tenth
,
by
entertaining
in
their
minds
Satans
suggestions
,
and
evill
concupiscence
appearing
in
the
first
motions
leading
to
the
forenamed
sinnes
.
Thus
much
of
our
first
parents
sinne
,
and
the
causes
thereof
.
Now
let
us
come
to
the
effects
of
the
same
;
shew
therefore
what
followed
in
them
immediately
upon
this
transgression
.
Three
fruits
were
most
manifest
:
Did
any
punishment
follow
upon
this
sinne
?
Sinne
,
Declare
how
that
threatning
took
effect
.
They
were
dead
in
sinne
,
which
is
more
fearfull
then
the
death
of
the
body
,
as
that
which
is
a
separation
from
the
favour
of
God
:
for
there
came
upon
them
the
decay
of
Gods
glorious
image
in
all
the
faculties
of
their
soule
,
and
also
a
corruption
of
the
powers
of
their
body
,
from
being
so
fit
instruments
to
serve
the
soule
as
God
made
them
;
and
this
in
them
is
signified
by
nakednes
;
Gen.
3.
7.
And
in
their
children
called
originall
sin
.
Then
there
issued
from
thence
a
streame
of
actuall
sinnes
in
the
whole
course
of
their
life
;
which
appeared
in
Adam
even
upon
his
fall
,
by
his
flying
from
Gods
presence
,
and
affirming
that
it
was
his
nakednesse
that
made
him
flye
,
his
excusing
of
his
sin
,
and
laying
it
on
the
woman
,
&c.
By
sin
an
entrie
being
made
for
death
,
Rom.
5.
12.
they
became
subject
to
the
separating
of
the
soul
from
the
body
,
which
is
bodily
death
;
and
of
both
from
God
,
which
is
spirituall
death
,
signified
by
expelling
them
out
of
Paradise
,
and
debarring
them
of
the
sacramentall
tree
of
life
,
Gen.
3.
22.
&c.
And
thus
by
the
just
sentence
of
God
being
for
their
sin
delivered
into
the
power
both
of
corporall
and
of
eternall
death
;
they
were
already
entred
upon
death
and
hell
,
to
which
they
should
have
proceeded
untill
it
had
been
accomplished
both
in
body
and
soule
in
hell
,
with
the
Devill
and
his
Angels
for
ever
,
if
the
Lord
had
not
looked
upon
them
in
the
blessed
Seed
.
For
the
fuller
understanding
of
the
things
that
immediatly
followed
the
transgression
of
our
first
parents
;
let
us
consider
more
particularly
what
is
recorded
in
the
3d.
ch
.
of
Gen.
And
first
shew
what
is
meant
by
that
in
v.
7.
that
their
eyes
were
opened
,
&
they
saw
themselves
naked
.
were
they
not
naked
before
,
and
having
the
eye
sharper
then
after
the
fall
,
must
they
not
needs
see
they
were
naked
?
It
is
true
;
Rev.
3.
17
,
18.
Exod.
32.
25.
What
gather
you
from
hence
?
That
the
loathsomenesse
of
sin
is
hidden
from
our
eyes
untill
it
be
committed
,
and
then
it
flasheth
in
the
faces
of
our
conscience
,
and
appeareth
in
its
proper
colours
.
Was
that
well
done
that
they
sewed
fig-tree
leaves
to
hide
their
nakednesse
?
In
some
respect
:
forasmuch
as
they
sought
not
remedy
for
the
nakednesse
inward
,
it
was
not
well
;
but
that
they
were
ashamed
to
behold
their
own
nakednesse
of
the
body
,
it
was
well
:
for
in
this
corrupt
and
sinfull
estate
,
there
is
left
this
honesty
and
shamefastnesse
,
that
neither
we
can
abide
to
look
on
our
own
nakednesse
,
and
shamefull
parts
,
much
lesse
upon
the
shamefull
parts
of
others
;
although
it
be
of
those
that
are
nearest
joyned
unto
us
.
What
gather
you
from
thence
?
First
,
that
those
that
can
delight
in
the
beholding
either
of
their
own
nakednesse
,
or
the
nakednesse
of
any
other
,
have
lost
even
the
honesty
that
the
sinfull
nature
of
man
naturally
retaineth
.
Secondly
,
that
such
as
for
customes
sake
have
covered
their
nakednesse
with
clothes
,
doe
notwithstanding
with
filthy
words
,
as
it
were
,
lay
themselves
naked
,
are
yet
more
wretched
,
and
deeplier
poysoned
with
the
poyson
of
the
unclean
spirit
,
and
have
drunk
more
deeply
of
his
cup.
Seeing
our
nakednesse
commeth
by
sin
,
and
is
a
fruit
thereof
,
it
may
seem
that
little
infants
have
no
sinne
,
because
they
are
not
ashamed
.
So
indeed
doe
the
Pelagian
hereticks
reason
;
but
they
consider
not
that
the
want
of
that
feeling
is
for
the
want
of
the
use
of
reason
;
and
because
they
doe
not
discerne
between
being
naked
and
clothed
.
What
followeth
?
That
at
the
noyse
of
the
Lord
in
a
wind
,
What
gather
you
from
thence
?
First
,
that
the
guilt
of
an
evill
conscience
striketh
horrour
into
a
man
;
and
therefore
it
is
said
,
that
terrours
terrifie
him
round
about
,
and
cast
him
down
,
following
him
at
the
heeles
,
and
leave
him
not
till
they
have
brought
him
before
the
terrible
King
:
Job
18.
11.
14.
Thereof
it
is
,
that
the
feast
of
a
good
conscience
is
so
extolled
,
as
to
be
a
continuall
feast
.
Prov.
15.
15.
Secondly
,
the
fruit
of
the
sinne
comming
from
the
feare
,
which
is
to
flye
from
God
as
from
an
enemy
,
whereof
it
is
that
the
Apostle
affirmeth
,
That
having
peace
of
conscience
,
we
have
accesse
and
approach
to
God
.
Rom.
5.
2.
Their
blindnesse
,
which
esteemed
that
the
shadow
or
thicknesse
of
trees
would
hide
them
from
the
face
of
God
,
whereas
if
we
goe
up
into
heaven
he
is
there
;
if
into
the
deep
,
he
is
there
also
,
Psal.
139.
7.
13.
he
being
not
so
hidden
in
the
trees
,
but
that
a
man
might
find
him
out
.
What
followeth
?
That
God
asketh
where
he
is
,
which
knew
well
where
he
was
.
What
learne
you
from
hence
?
First
,
that
we
would
never
leave
off
running
from
God
,
untill
we
come
to
the
depth
of
hell
,
if
God
did
not
seek
us
,
and
follow
us
,
to
fetch
us
as
the
good
shepheard
the
lost
sheep
.
Esa.
65.
1.
Luk.
15.
4.
Secondly
,
that
the
means
of
calling
us
home
,
is
by
the
word
of
his
mouth
.
What
followeth
?
That
Adam
being
asked
,
assigneth
for
causes
things
that
were
not
the
causes
,
as
namely
,
the
voyce
of
the
Lord
,
his
feare
,
and
his
nakednesse
,
which
were
not
the
true
causes
,
considering
that
he
had
heard
the
voyce
of
God
,
and
was
naked
when
he
fled
not
;
dissembling
that
which
his
heart
knew
to
be
the
true
cause
.
viz.
his
sin
.
What
learn
you
from
thence
?
That
it
is
the
property
of
a
man
unregenerate
to
hide
and
cloake
sinne
,
and
therefore
,
that
the
more
we
hide
and
cloak
our
sinnes
,
when
we
are
dealt
with
for
them
,
the
more
we
approve
our selves
the
children
of
the
old
man
,
the
cursed
Adam
.
Job
31.
33.
What
followeth
?
The
Lord
asketh
how
it
should
come
that
he
felt
his
nakednesse
as
a
punishment
,
and
whether
he
had
eaten
of
the
forbidden
fruit
.
What
note
you
from
thence
?
That
before
that
our
sinnes
be
knowne
in
such
sort
as
the
deniall
of
them
is
in
vaine
and
without
colour
,
we
will
not
confesse
our
sinnes
.
What
learn
you
out
of
Adams
second
answer
unto
God
?
That
the
man
unregenerate
dealt
with
for
his
sinnes
,
goeth
from
evill
to
worse
;
for
the
sin
that
he
did
before
,
and
now
cannot
hide
,
he
excuseth
,
and
for
excusing
it
,
accuseth
the
Lord
;
as
those
doe
which
when
they
heare
the
doctrine
of
predestination
and
providence
,
thereupon
would
make
God
partie
in
their
sins
.
What
learn
you
further
?
That
howsoever
Adam
alledgeth
it
for
an
excuse
,
because
he
did
it
by
perswasion
of
another
,
yet
God
holdeth
him
guilty
,
yea
dealeth
with
him
as
with
the
principall
,
because
his
gifts
were
greater
then
his
wifes
.
What
learn
you
from
the
answer
of
Eve
,
to
the
Lords
question
;
why
she
did
so
?
The
same
which
before
,
that
the
unregenerate
man
doth
goe
about
to
excuse
the
sinne
he
cannot
deny
;
for
shee
casteth
her
sinne
upon
the
Serpent
,
and
said
that
which
was
true
,
but
kept
back
the
confession
of
her
Concupiscence
,
without
which
the
Serpent
could
not
have
hurt
her
.
How
commeth
it
to
passe
that
the
old
Serpent
the
Authour
of
all
is
not
called
to
be
examined
?
Because
that
the
Lord
would
shew
no
mercy
to
him
,
wherefore
he
only
pronounceth
Judgement
against
him
.
What
learn
you
from
thence
?
That
it
is
a
mercy
of
God
when
we
have
sinned
to
be
called
to
accompt
,
and
to
be
examined
either
by
the
Father
of
the
houshold
,
or
by
the
Magistrate
,
or
by
the
Governour
of
the
Church
;
and
a
token
of
Gods
fearfull
Judgment
when
we
are
suffered
to
rest
in
our
sins
without
being
drawn
to
question
for
them
.
What
observe
you
in
the
sentence
against
the
Serpent
?
That
the
first
part
contained
in
the
14.
ver.
is
against
the
Instrument
of
the
Devil
;
and
that
the
other
part
contained
in
the
15
ver.
is
against
the
Devil
.
What
learn
you
of
this
proceeding
to
sentence
?
That
after
the
cause
well
known
,
Judgement
should
not
be
slacked
.
Why
doth
God
use
a
speech
to
the
Serpent
that
understandeth
it
not
?
It
is
for
mans
sake
,
and
not
for
the
beasts
sake
.
Why
for
mans
sake
?
To
shew
his
love
to
mankind
by
his
displeasure
against
any
thing
that
shall
give
any
help
to
doe
hurt
unto
him
;
in
which
respect
he
commandeth
that
the
Oxe
that
killeth
a
man
should
be
slain
,
and
that
the
flesh
thereof
should
not
be
eaten
;
(
Exod.
21.
28.
)
like
a
kind
Father
that
cannot
abide
the
sight
of
the
knife
that
hath
maimed
or
killed
his
child
,
but
breaketh
it
in
peeces
.
What
manner
of
curse
is
this
,
when
there
is
nothing
laid
upon
the
Serpent
,
but
that
he
was
appointed
to
at
the
beginning
,
before
he
became
the
Devils
Instrument
to
tempt
Eve
?
It
is
true
,
that
he
crept
upon
his
belly
before
,
and
eat
dust
before
,
as
appeareth
in
the
Prophet
,
Esay
65.
25.
but
his
meaning
is
,
that
he
shall
creep
with
more
pain
,
and
lurk
in
his
hole
for
fear
,
and
eat
the
dust
with
lesse
delight
and
more
necessity
.
What
learn
you
from
thence
?
Not
to
suffer
our selves
to
be
instruments
of
evill
to
any
in
the
least
sort
,
if
we
will
escape
the
curse
of
God
;
for
if
God
did
punish
a
poor
worm
,
which
had
no
reason
or
will
to
chuse
or
refuse
sin
,
how
much
lesse
will
he
spare
us
which
have
both
?
What
is
the
sentence
against
the
Devill
?
The
Ordinance
of
God
,
That
there
shall
be
always
enmity
between
the
Devil
and
his
seed
on
the
one
side
,
and
the
woman
and
her
seed
on
the
other
,
together
with
the
effect
of
this
enmity
.
What
doe
you
understand
by
the
seed
of
the
Devill
,
seeing
there
is
no
generation
of
the
Devils
,
for
that
there
is
no
male
nor
female
among
them
,
neither
have
they
bodies
to
engender
?
The
seed
of
the
Devill
are
all
both
wicked
men
and
Angels
,
Joh.
8.
44.
which
are
corrupt
and
carry
his
image
,
1
Joh.
3.
8.
In
which
respect
the
wicked
are
called
the
children
of
the
Devil
,
and
every
where
the
sons
of
Belial
,
Act.
13.
10.
What
learn
you
from
thence
?
That
the
war
of
mankind
with
the
Devill
is
a
lawfull
war
proclaimed
of
God
,
which
is
also
perpetuall
and
without
any
truce
,
and
therefore
that
herein
it
is
wherein
we
must
shew
our
choler
,
our
hate
,
our
valour
,
our
strength
,
not
faintly
and
in
shew
only
,
but
in
truth
,
whereas
we
being
continually
assaulted
with
our
enemy
,
leave
our
fight
with
him
to
fight
against
our
brethren
,
yea
against
our
own
soules
;
he
continually
and
without
ceasing
fighting
with
us
,
and
not
against
his
own
,
as
the
blasphemous
Pharisees
said
,
Mat.
12.
24.
What
is
the
sentence
against
the
Woman
?
First
,
in
the
pain
of
conception
and
bearing
child
.
Secondly
,
in
the
pain
of
bringing
forth
;
wherein
is
contained
the
pain
of
nursing
and
bringing
them
up
.
Thirdly
,
in
a
desire
to
her
husband
.
Fourthly
,
in
her
subjection
to
her
husband
.
Was
she
not
before
desirous
and
subject
to
her
husband
?
Yes
;
but
her
desire
was
not
so
great
,
through
conscience
of
her
infirmity
,
nor
her
subjection
so
painfull
,
and
the
yoake
thereof
so
heavy
.
What
is
the
sentence
against
Adam
?
First
,
his
sin
is
put
in
the
sentence
,
and
then
his
punishment
.
What
is
his
sin
?
One
,
that
he
obeyed
his
wife
whom
he
should
have
commanded
;
then
,
that
he
disobeyed
God
,
whom
he
ought
to
have
obeyed
;
the
first
being
proper
to
him
,
the
other
common
to
his
wife
with
him
.
What
was
the
punishment
?
A
punishment
,
which
although
it
be
more
heavy
upon
Adam
,
yet
it
is
also
common
to
the
woman
;
namely
,
the
curse
of
the
earth
for
his
sake
,
from
whence
came
barrennesse
by
Thistles
and
Thorns
,
&c.
whereof
,
first
,
the
effect
should
be
sorrow
and
grief
of
mind
.
Secondly
,
labour
to
the
sweat
of
his
brows
,
to
draw
necessary
food
from
it
,
and
that
as
long
as
he
lived
.
Lastly
,
the
expulsion
out
of
Paradise
,
to
live
with
the
beasts
of
the
earth
,
and
to
eat
of
the
hearb
which
they
did
eat
of
?
What
learn
you
from
thence
?
That
all
men
,
from
him
that
sitteth
on
the
Throne
,
to
him
that
draweth
water
,
are
bound
to
painfull
labour
,
either
of
the
body
,
or
of
the
mind
,
what
wealth
or
patrimony
soever
is
left
them
,
although
they
had
wherewith
otherwise
plentifully
to
live
.
What
observe
you
else
?
I
observe
further
out
of
this
Verse
and
out
of
the
two
next
,
that
in
the
midst
of
Gods
anger
he
remembreth
mercy
:
What
learn
you
from
that
it
was
said
,
God
made
them
Coats
?
That
in
every
profitable
invention
for
the
life
of
man
,
God
is
to
be
acknowledged
the
Authour
of
it
,
and
have
the
honour
of
it
,
and
not
the
wit
of
man
that
invented
it
,
as
is
the
manner
of
men
in
such
cases
to
sacrifice
to
their
nets
,
Hab.
1.
16.
When
there
were
better
means
of
clothing
,
why
did
they
weare
Leather
?
It
seemeth
that
thereby
they
should
draw
themselves
the
rather
to
repentance
and
humiliation
by
that
course
clothing
.
What
learn
you
from
thence
?
That
howsoever
our
condition
and
state
of
calling
afford
us
better
array
;
yet
we
learn
even
in
the
best
of
our
clothes
to
be
humbled
by
them
,
as
those
that
are
given
us
to
cover
our
shame
,
and
carry
always
the
mark
and
badge
of
our
sinnes
;
especially
when
these
which
were
,
even
after
the
fall
,
the
goodliest
creatures
that
ever
lived
,
learned
that
lesson
by
them
.
What
followeth
?
A
sharp
taunt
that
the
Lord
giveth
Adam
,
ver.
22.
further
to
humble
him
,
as
if
he
should
say
,
Now
Adam
dost
thou
not
see
and
feel
how
greatly
thou
art
deceived
in
thinking
to
be
like
God
in
eating
of
the
forbidden
fruit
?
What
learn
you
from
it
?
That
by
the
things
we
think
to
be
most
esteemed
contrary
to
the
will
of
God
,
we
are
most
subject
to
derision
;
and
that
it
must
not
be
a
plain
and
common
speech
,
but
a
laboured
speech
that
must
bring
us
to
repentance
.
Why
doth
God
banish
him
out
of
Paradise
,
lest
he
should
live
if
he
should
eat
of
the
tree
of
Life
,
seeing
there
is
no
corporall
thing
able
to
give
life
to
any
that
sinne
hath
killed
?
It
is
true
that
the
eating
of
the
fruit
of
the
Tree
of
life
would
not
have
recovered
him
,
but
the
Lord
therefore
would
have
him
banished
from
it
,
lest
he
should
fall
into
a
vain
confidence
thereof
,
to
the
end
to
make
him
seek
for
grace
.
Wherefore
are
the
Angels
set
with
a
glittering
sword
to
keep
them
from
the
Tree
of
life
?
To
encrease
their
care
to
seek
to
Christ
,
being
banished
from
it
,
without
hope
of
comming
so
much
as
to
the
sign
of
life
.
What
learn
you
from
hence
?
The
necessary
use
of
keeping
obstinate
sinners
from
the
Sacraments
and
other
holy
things
in
the
Church
.
Thus
much
of
the
miserable
and
unhappy
condition
which
our
first
parents
brought
upon
themselves
.
Did
this
estate
determine
in
their
persons
,
or
was
it
derived
from
them
to
all
their
posterity
?
It
was
;
Adam
,
Gen.
5.
3.
the
old
man
,
Ephes.
4.
22.
the
flesh
,
Gen.
6.
3.
John
3.
6.
&c.
And
the
Apostle
teacheth
expresly
,
Rom.
5.
12.
That
by
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
:
and
so
death
went
over
all
men
,
forasmuch
as
all
men
have
sinned
.
How
doth
the
Apostle
here
call
this
the
sinne
of
one
man
,
seeing
both
Adam
and
Eve
sinned
which
are
two
,
and
that
Eve
sinned
before
Adam
?
In
the
name
of
Adam
was
comprehended
the
man
and
the
woman
,
for
by
mariage
two
are
made
one
;
and
Moses
calleth
both
the
man
and
the
woman
Adam
,
Gen.
5.
2.
and
last
of
all
,
the
Apostle
used
the
word
here
signifying
both
man
and
woman
.
What
reason
is
there
that
all
their
posterity
should
take
part
with
them
both
in
their
fall
and
in
the
wofull
effect
thereof
?
Our
first
parents
by
Gods
appointment
were
to
stand
or
fall
in
that
triall
,
not
as
singular
persons
only
,
but
also
as
the
head
and
root
of
all
mankind
,
representing
the
persons
of
all
that
should
descend
from
them
by
naturall
generation
;
and
therefore
for
the
understanding
of
the
ground
of
our
participation
with
Adams
fall
,
two
things
must
be
considered
.
First
,
that
Adam
was
not
a
private
man
in
this
businesse
,
but
sustained
the
person
of
all
mankind
,
as
he
who
had
received
grace
and
strength
for
himself
and
all
his
posterity
,
and
so
lost
the
same
for
all
:
For
Adam
received
the
promise
of
life
for
himself
and
us
with
this
condition
,
if
he
had
stood
,
but
seeing
he
stood
not
,
he
lost
the
promise
of
life
both
from
himself
and
from
us
;
and
as
his
felicity
should
have
been
ours
if
he
had
stood
in
it
,
so
was
his
transgression
and
misery
ours
:
So
that
as
in
the
second
Covenant
,
the
righteousnesse
of
the
second
Adam
(
Christ
Jesus
the
Mediatour
)
is
reckoned
to
those
that
are
begotten
of
him
by
spirituall
regeneration
(
even
those
that
beleeve
in
his
name
)
although
they
never
did
it
:
so
in
the
first
Covenant
,
the
sinne
of
the
first
Adam
(
who
herein
sustained
a
common
person
)
is
reckoned
to
all
the
posterity
that
descend
from
him
by
carnall
generation
,
because
they
were
in
him
,
and
of
him
,
and
one
with
him
,
Rom.
5.
15
,
16
,
17
,
18
,
19.
Secondly
,
that
we
all
who
are
descended
from
Adam
by
naturall
generation
,
were
in
his
loyns
and
a
part
of
him
when
he
fell
,
and
so
by
the
law
of
propagation
and
generation
sinned
in
him
,
and
in
him
deserved
eternall
condemnation
;
therefore
as
two
Nations
are
said
to
be
in
the
womb
of
Rebekah
,
Gen.
25.
23.
and
Levi
to
have
paid
tithes
to
Melchisedec
in
the
loins
of
Abraham
,
Heb.
7.
9
,
10.
who
was
not
born
some
hundred
years
after
,
so
is
it
here
.
Thus
we
see
that
as
by
the
act
of
generation
in
leprous
parents
,
the
parents
Leprosie
made
the
childrens
,
and
the
slavish
and
villanous
estate
of
the
parents
is
communicated
unto
all
the
off-spring
,
(
for
a
man
being
a
slave
,
his
progeny
unto
the
hundred
generation
,
unlesse
they
be
manumitted
shall
be
slaves
)
even
so
the
naturall
man
howsoever
he
thinketh
himself
free
,
yet
in
truth
he
is
sold
under
sin
,
and
is
the
very
servant
of
corruption
,
and
in
that
state
shall
for
ever
remain
,
unlesse
the
Son
doe
make
him
free
,
Joh.
8.
33
,
34.
36.
Rom.
6.
17.
19
,
20.
&
7.
14.
2
Pet.
2.
19.
We
see
also
that
great
Parsonages
rebelling
against
the
King
,
do
not
only
thereby
hurt
and
disgrace
themselves
,
but
also
stain
their
whole
bloud
,
and
lose
their
honour
and
Inheritance
from
themselves
and
from
their
children
;
for
by
our
Law
a
man
being
attainted
of
High
treason
,
the
attaint
of
bloud
reacheth
to
his
posterity
,
and
his
children
as
well
as
he
lose
the
benefit
of
his
Lands
and
Living
for
ever
,
unlesse
the
King
in
favour
restore
them
againe
,
as
God
in
his
mercy
hath
done
unto
us
.
Then
it
appeareth
,
that
by
propagation
from
our
last
parents
we
are
become
partakers
of
the
sin
of
our
first
parents
?
Even
so
,
and
for
the
same
transgression
of
our
first
parents
,
by
the
most
righteous
Judgement
of
God
,
we
are
conceived
in
sin
,
and
born
in
iniquity
,
and
unto
misery
,
Ps.
51.
5.
for
men
are
not
now
born
as
Adam
was
created
,
but
death
doth
reign
over
them
also
that
sinned
not
after
the
like
manner
of
the
transgression
of
Adam
,
Rom.
5.
14.
that
is
,
over
infants
,
who
are
born
in
sin
,
&
not
by
imitation
,
but
by
an
inherent
corruption
of
sin
,
even
as
we
see
the
young
Serpents
and
Wolves
that
never
stung
men
or
devoured
sheep
,
are
notwithstanding
worthy
to
die
,
because
there
are
principles
of
hurtfulnesse
and
poysonsomnesse
in
them
.
How
is
it
shewn
,
that
babes
new
born
into
the
world
have
sin
?
In
that
they
are
afflicted
sundrily
,
which
they
bewray
by
their
bitter
cries
,
and
in
that
they
comming
out
of
the
mothers
womb
goe
straight
into
the
grave
.
What
is
then
the
naturall
estate
of
man
?
Every
man
is
by
nature
dead
in
sin
as
a
loathsome
carrion
,
or
as
a
dead
corps
,
and
lieth
rotting
and
stinking
in
the
grave
,
having
in
him
the
seed
of
all
sins
,
Eph.
2.
1.
1
Tim.
5.
6.
For
the
fuller
understanding
of
the
state
of
sin
and
the
consequents
thereof
,
declare
first
what
sin
is
.
It
is
defined
in
one
word
,
Seeing
by
the
law
sinne
is
,
and
the
law
was
not
before
Moses
,
Rom.
5.
13.
it
seemeth
there
is
no
sin
untill
Moses
?
When
it
is
said
the
law
was
not
before
Moses
,
it
is
to
be
understood
of
the
law
written
in
the
Tables
of
stone
by
the
finger
of
God
,
and
other
laws
Ceremoniall
and
Politicall
written
by
Moses
at
the
commandement
of
God
:
for
otherwise
the
law
(
the
Ceremoniall
law
excepted
)
was
written
in
the
heart
of
man
,
and
for
the
decay
therof
through
sin
taught
by
those
to
whom
that
belonged
from
the
fall
unto
Moses
.
Is
every
breach
of
the
Law
of
God
sin
?
Yea
,
if
it
be
no
more
but
the
least
want
of
that
God
requireth
,
Rom.
7.
7.
Gal.
3.
10.
And
doth
every
sin
,
the
very
least
,
deserve
the
curse
of
God
and
everlasting
death
?
Yes
verily
,
because
God
is
of
infinite
Majesty
and
dignity
,
and
therefore
what
so
toucheth
him
deserveth
endlesse
wrath
:
wherefore
Purgatory
,
and
our
owne
satisfaction
for
small
sinnes
is
vain
.
How
many
sorts
of
sins
are
there
?
Sin
is
either
imputed
,
or
inherent
;
the
one
without
us
,
and
the
other
within
us
.
What
is
the
sin
Imputed
?
Our
sin
in
Adam
,
Rom.
5.
12.
18.
19.
1
Cor.
15.
22.
What
sins
are
Inherent
in
us
?
They
doe
either
defile
our
nature
,
Gen.
6.
5.
Esay
48.
8.
yea
,
of
himself
he
can
doe
nothing
but
sin
,
Jer.
13.
23.
neither
is
there
any
thing
pure
unto
him
,
Tit.
1.
15.
What
is
Originall
sin
?
It
is
a
sin
wherewith
all
that
naturally
descend
from
Adam
are
defiled
even
from
their
first
conception
,
How
is
this
sin
noted
out
unto
us
?
In
that
other
sinnes
have
their
speciall
names
,
whereas
this
is
properly
called
sinne
,
because
it
is
the
puddle
and
sinke
of
other
sinnes
,
and
for
that
also
the
more
it
is
pressed
,
the
more
it
bursteth
forth
,
as
mighty
streams
are
,
that
cannot
be
stopped
,
till
God
by
his
holy
Spirit
restrain
it
.
Wherein
doth
it
specially
consist
?
Not
only
in
the
deprivation
of
justice
,
and
absence
of
good
,
but
also
in
a
continuall
presence
of
an
evill
principle
and
wicked
property
,
whereby
we
are
naturally
inclined
to
unrighteousnesse
,
and
made
prone
unto
all
evill
,
Jam.
1.
14.
Rom.
7.
21.
23.
For
it
is
the
defacing
of
Gods
Image
consisting
chiefly
in
wisdome
and
holiness
,
whereof
we
are
now
deprived
,
and
the
impression
of
the
contrary
image
of
Satan
,
John
8.
41
,
&c.
called
Concupiscence
,
Rom.
7.
7.
Jam.
1.
14.
consisting
,
first
,
in
an
utter
disability
and
enmity
unto
that
which
is
good
,
Rom.
7.
18.
&
8.
7.
Secondly
,
in
pronenesse
to
all
manner
of
evill
,
Rom.
7.
14.
which
also
every
man
hath
at
the
first
minute
and
moment
of
his
conception
,
contrary
to
the
opinion
of
the
Pelagians
,
who
teach
that
sinne
commeth
by
imitation
.
Is
the
Image
of
God
wholly
defaced
in
man
?
No
,
if
we
take
it
in
a
large
acception
:
For
man
remaineth
still
a
reasonable
creature
,
and
capable
of
grace
,
having
the
same
parts
and
faculties
he
had
before
;
and
in
them
some
reliques
of
Gods
Image
,
Gen.
9.
6.
Jam.
3.
9.
As
in
the
understanding
some
light
,
John
1.
9.
in
the
conscience
sometimes
right
judgement
,
Rom.
2.
15.
in
the
will
some
liberty
to
good
and
evill
in
naturall
and
civill
actions
:
Rom.
2.
14.
and
freedome
in
all
things
from
compulsion
,
&c.
Is
there
not
a
power
left
in
man
,
whereby
he
may
recover
his
former
happinesse
?
Man
hath
still
power
to
perform
all
outward
actions
,
but
not
to
change
himselfe
,
untill
he
be
changed
by
the
grace
of
God
.
Is
man
then
able
to
perform
the
Law
of
God
perfectly
?
They
that
are
not
born
again
of
God
,
[
a
](A64622-e50420-b)
a
Gal.
3.
22.
Rom.
8.
3.
cannot
keep
it
all
,
[
b
](A64622-e50430-b)
b
Phil.
3.
9.
Tit.
3.
5.
nor
in
any
one
point
as
pleasing
to
God
thereby
,
in
respect
of
themselves
.
For
except
a
man
bee
borne
of
God
,
hee
cannot
see
the
Kingdome
of
heaven
,
nor
enter
therein
;
neither
can
he
keep
the
Commandements
of
God
.
Moreover
,
all
men
by
nature
being
conceived
and
born
in
sinne
,
are
not
onely
insufficient
to
every
good
thing
,
but
also
disposed
to
all
vice
and
wickednesse
.
Can
man
in
this
estate
doe
no
good
thing
to
please
God
,
to
deserve
at
least
something
of
his
favour
?
We
have
lost
by
this
sinne
all
the
righteousnesse
we
had
in
our
creation
,
so
as
now
if
God
should
say
to
us
,
Think
but
a
good
thought
of
thy selfe
,
and
thou
shalt
be
saved
;
we
cannot
:
but
our
nature
is
as
a
stinking
puddle
,
which
within
it selfe
is
loathsome
,
and
being
moved
is
worse
.
But
doth
not
God
wrong
to
man
,
to
require
of
him
that
he
is
not
able
to
performe
?
No
;
for
God
made
man
so
,
that
he
might
have
performed
it
,
but
he
by
his
sins
spoiled
himselfe
,
and
his
posterity
of
those
good
gifts
.
Is
this
corruption
of
nature
in
all
the
children
of
Adam
?
Yea
,
in
all
and
every
one
that
are
meer
men
,
none
excepted
;
Rom.
3.
10.
&
5.
15.
All
children
since
Adams
fall
being
begotten
in
it
,
Ps.
51.
5.
How
then
doth
the
Apostle
say
,
that
holy
parents
beget
holy
children
?
Parents
beget
children
as
they
are
by
nature
,
not
as
they
are
by
grace
.
How
is
originall
sin
propagated
and
derived
from
the
Father
to
the
Sonne
?
Wee
are
not
to
bee
so
curious
in
seeking
the
manner
how
,
as
to
marke
the
matter
to
bee
in
us
:
even
as
when
a
house
is
on
fire
,
men
should
not
be
so
busie
to
enquire
how
it
came
,
as
seeing
it
there
,
to
quench
it
:
But
this
we
may
safely
say
,
that
what
effect
the
committing
of
the
first
sinne
wrought
in
the
soule
of
Adam
,
the
same
it
doth
by
the
imputation
of
it
work
in
the
soules
of
his
posterity
;
as
therefore
the
committall
of
that
sin
left
a
staine
behind
it
in
his
nature
,
being
like
a
drop
of
poyson
that
being
once
taken
in
,
presently
infecteth
the
soundest
parts
;
or
like
the
dead
flye
that
marreth
the
most
precious
ointment
of
the
Apothecary
:
so
in
the
creation
and
infusion
of
our
soules
into
our
bodies
,
God
justly
imputed
the
same
transgression
unto
us
,
the
same
corruption
of
nature
(
as
the
just
punishment
of
that
sin
)
must
ensue
in
the
like
manner
.
Hath
this
inbred
sin
,
wherein
every
one
is
conceived
,
equally
polluted
all
men
?
Yes
,
though
not
altogether
alike
for
disposition
and
motion
to
evill
;
for
experience
teacheth
us
that
some
are
by
nature
more
milde
,
courteous
,
and
gentle
then
others
,
which
difference
notwithstanding
is
not
so
much
in
the
natures
of
men
,
as
in
the
Lord
who
represseth
these
sins
in
some
,
which
he
suffereth
to
rise
up
in
others
.
In
what
part
of
our
nature
doth
this
our
corruption
abide
?
In
the
whole
man
from
the
top
to
the
toe
,
and
every
part
both
of
body
and
soule
,
Gen.
6.
5.
1
Thess.
5.
23.
Like
unto
a
leprosie
that
runneth
from
the
crowne
of
the
head
to
the
sole
of
the
foot
:
but
chiefly
it
is
the
corruption
of
the
five
faculties
of
the
soule
,
which
are
thereby
deprived
of
that
holinesse
wherein
God
created
them
in
Adam
.
Is
not
the
substance
of
the
soule
corrupted
by
this
sinne
?
No
,
but
the
faculties
onely
depraved
and
deprived
of
originall
holinesse
.
For
first
,
the
soule
should
otherwise
be
mortall
and
corruptible
.
Secondly
,
our
Saviour
took
our
nature
upon
him
without
this
corruption
.
To
come
then
to
the
speciall
corruptions
of
the
five
faculties
of
the
soul.
Then
first
how
this
sin
is
discerned
in
the
Vnderstanding
.
The
mind
of
man
is
become
subject
to
blindnesse
in
heavenly
matters
.
Cor.
2.
14.
Eph.
4.
17
,
18
,
19.
Rom.
8.
5.
Secondly
,
uncapablenesse
,
unablenesse
,
and
unwillingnesse
to
learn
though
a
man
be
taught
,
Rom.
8.
7.
Luk.
24.
45.
Thirdly
,
unbeleefe
and
doubting
of
the
truth
of
God
,
taught
and
conceived
by
us
.
Fourthly
,
vanity
,
falshood
and
error
;
to
the
embracing
whereof
,
mans
nature
hath
great
pronenesse
:
Esa.
44.
20.
Jer.
4.
22.
Prov.
14.
12.
&
16.
25.
What
use
make
you
of
this
corruption
of
the
understanding
?
That
the
originall
and
seeds
of
all
heresies
and
errors
are
in
mans
heart
naturally
without
a
teacher
,
and
therefore
we
should
distrust
our
own
knowledge
,
to
lead
us
in
the
matters
of
God
and
Religion
;
and
onely
be
directed
by
Gods
holy
word
.
How
is
the
Memory
corrupted
?
First
,
Secondly
,
with
readines
to
remember
that
we
should
not
,
and
to
retain
errors
and
vanities
(
as
tales
and
playes
)
much
more
then
godly
matters
.
What
use
make
you
hereof
?
As
,
first
,
to
bewaile
the
defects
of
our
understanding
,
so
to
lament
our
forgetfulnesse
of
good
things
.
Secondly
,
to
distrust
the
faithfulnesse
or
strength
of
our
memories
in
hearing
and
learning
good
things
,
and
to
use
all
good
helps
we
can
,
as
often
repeating
them
,
writing
,
and
meditating
on
them
.
Thirdly
,
not
to
clogge
our
memories
with
vanities
,
for
which
we
should
rather
desire
the
art
of
forgetfulnesse
.
How
is
the
Will
corrupted
?
First
,
Rom.
5.
6.
Phil.
2.
13.
Secondly
,
with
slavery
to
sin
and
Satan
,
the
will
being
so
enthralled
,
Rom.
6.
20.
&
7.
23.
and
hardened
,
Eph.
4.
18.
that
it
onely
desireth
and
lusteth
after
that
which
is
evill
,
Gen.
6.
5.
Job
15.
16.
Thirdly
,
with
rebellion
against
God
and
any
thing
that
is
good
.
Rom.
8.
7.
What
use
are
we
to
make
hereof
?
First
,
that
we
have
no
free
will
left
in
us
since
Adams
fall
for
heavenly
matters
.
Secondly
,
that
for
the
conversion
either
of
our selves
or
any
other
,
we
must
not
look
for
it
from
man
,
but
pray
to
God
to
convert
man
,
who
worketh
in
us
both
the
will
and
the
deed
,
Phil.
2.
13.
Heb.
2.
5.
as
the
Prophet
saith
,
Convert
thou
me
,
and
I
shall
be
converted
.
Lam.
5.
21.
How
are
the
affections
corrupted
?
The
affections
of
the
heart
which
are
many
,
Gal.
5.
24.
James
4.
15.
Job
15.
16.
First
,
by
being
set
upon
unmeet
objects
,
in
affecting
and
being
inclined
to
the
things
they
should
not
be
,
and
not
to
those
they
should
;
thus
we
hate
good
and
love
evill
,
1
Kings
22.
8.
And
in
a
word
,
our
affections
naturally
are
moved
and
stirred
to
that
which
is
evill
to
embrace
it
,
and
are
never
stirred
up
to
that
which
is
good
,
unlesse
it
be
to
eschew
it
.
Secondly
,
by
disorder
and
excesse
,
even
when
we
doe
affect
naturally
good
things
;
as
for
our
own
injuries
,
we
are
more
angry
then
for
Gods
dishonour
;
when
we
are
merrie
,
we
are
too
merrie
;
when
sad
,
too
sad
,
&c.
What
use
make
you
of
the
disorder
of
the
affections
?
First
,
to
keep
our selves
from
all
occasions
to
incense
them
to
sinne
,
whereunto
they
are
as
prone
as
the
tinder
to
the
fire
.
Secondly
,
to
labour
to
mortifie
them
in
our selves
,
that
we
may
be
in
regard
thereof
pure
Nazarites
before
God
,
Gal.
5.
24.
Col.
3.
5.
How
is
the
conscience
corrupted
?
It
is
distempered
and
defiled
,
Tit.
1.
15.
both
in
giving
direction
in
things
to
be
done
,
and
in
giving
judgment
upon
things
done
.
How
in
the
former
?
It
sometime
giveth
not
direction
at
all
,
and
thereupon
maketh
a
man
to
sin
in
doing
of
an
action
otherwise
good
and
lawfull
,
Rom.
14.
23.
sometime
it
giveth
direction
,
but
a
wrong
one
;
and
so
becometh
a
blind
guide
,
forbidding
to
doe
a
thing
which
God
alloweth
,
and
commanding
to
doe
things
which
God
hateth
.
1
Cor.
8.
7.
Col.
2.
21.
John
16.
2.
How
in
the
latter
?
When
it
either
giveth
no
Judgement
at
all
;
being
left
without
feeling
;
or
when
it
hath
an
evill
feeling
and
sense
.
How
is
it
left
without
feeling
?
When
it
is
so
senselesse
and
benummed
with
sin
,
that
it
never
checketh
a
man
for
any
sin
,
Eph.
4.
18
,
19.
called
a
cauterized
conscience
,
1
Tim.
4.
2.
which
reseth
from
the
custome
of
sinning
,
Heb.
3.
13.
How
doth
it
faile
,
when
it
hath
a
feeling
,
but
a
naughty
one
?
Sometimes
in
excusing
,
sometimes
in
accusing
.
How
in
excusing
?
First
,
when
it
excuseth
for
things
sinfull
,
making
them
no
sinnes
,
or
small
sins
,
and
so
feeding
the
mind
with
vain
comforts
.
Mark
.
10.
20.
Gen.
3.
10.
12.
Secondly
,
when
as
it
excuseth
us
for
having
a
good
intent
without
any
warrant
of
Gods
word
,
1
Chron.
13.
9.
How
in
accusing
?
First
,
when
for
want
of
time
,
direction
,
and
lightening
,
it
condemneth
for
doing
good
,
(
as
a
Papist
for
going
to
Sermons
)
condemning
where
it
should
excuse
,
and
so
filling
the
mind
with
false
feares
.
Secondly
,
when
accusing
for
sin
it
doth
it
excessively
,
turmoyling
a
man
with
inward
accusations
and
terrors
,
Esa.
57.
20.
and
drawing
him
to
despair
by
such
excessive
terror
,
as
may
be
seen
in
Cain
and
Judas
.
What
use
are
we
to
make
of
this
confusion
of
the
conscience
?
First
,
seeing
it
doth
thus
abuse
us
,
we
are
never
to
make
it
a
warrant
of
our
actions
,
unlesse
it
be
directed
by
Gods
word
.
Secondly
,
we
are
to
feare
the
terror
of
the
great
Judge
of
heaven
and
earth
,
when
we
are
so
often
,
and
so
grievously
terrified
with
our
little
Judge
that
is
in
our
soul.
What
corruption
hath
the
body
received
by
originall
sinne
?
It
is
become
a
ready
instrument
to
serve
the
sinfull
soule
,
Job
31.
1.
Psal.
119.
37.
Matth.
5.
29
,
30.
2.
The
instruments
and
tooles
of
the
mind
for
the
execution
of
sinne
,
Rom.
3.
13
,
14
,
15
,
&
6.
13.
What
use
are
we
to
make
of
this
doctrine
of
originall
sinne
?
First
,
the
due
knowledge
thereof
serveth
to
humble
the
pride
of
man
remembring
that
he
is
conceived
in
so
sinfull
a
sort
,
that
howsoever
the
branches
of
his
actions
may
seem
green
,
yet
is
he
rotten
at
the
root
.
Secondly
,
it
should
move
him
with
all
speed
to
seek
for
regeneraon
by
Christ
,
seeing
he
hath
so
corrupt
a
generation
by
Adam
.
What
is
actuall
sinne
?
It
is
a
violation
of
Gods
Commandements
done
by
us
after
the
manner
of
Adams
transgression
,
How
is
such
sin
committed
?
Either
inwardly
,
or
outwardly
.
How
inwardly
?
First
,
by
evill
thoughts
in
the
mind
,
which
come
either
by
a
mans
own
conceiving
,
Gen.
6.
5.
Matth.
15.
19.
or
by
the
suggestion
of
the
Devill
.
John
13.
2.
Acts
5.
3.
1
Chron.
21.
1.
Secondly
,
by
evill
motions
and
lusts
stirring
in
the
heart
against
the
righteousnesse
of
the
Law
,
which
condemneth
the
very
first
motions
of
evill
that
arise
from
our
corrupt
nature
.
How
outwardly
?
By
evill
words
and
deeds
,
Esa.
3.
8.
which
arise
from
the
corrupt
thoughts
and
motions
of
the
heart
when
any
occasion
is
given
,
Matth.
15.
19.
So
that
the
imagination
of
mans
heart
,
the
words
of
his
mouth
,
and
works
of
his
hands
,
are
all
stained
with
sin
.
Be
not
outward
sins
more
grievous
then
inward
?
Some
be
,
and
some
be
not
;
for
if
they
be
against
the
same
Commandement
,
and
the
same
branch
thereof
,
they
are
much
more
wicked
and
evill
;
because
,
first
,
God
is
more
dishonoured
outwardly
;
Secondly
,
other
men
are
offended
,
if
godly
,
or
inticed
by
their
example
,
if
wicked
;
Thirdly
,
a
man
doth
more
ingrosse
himselfe
in
sin
outward
,
then
in
a
bare
thought
,
that
he
restraineth
from
outward
action
.
But
how
may
some
thoughts
be
more
evill
then
actions
?
If
they
be
of
more
wicked
matters
:
as
the
denying
of
God
in
heart
,
is
worse
then
an
idle
word
.
What
use
are
we
to
make
thereof
?
It
serveth
,
first
,
to
condemn
the
common
sort
,
that
say
,
and
hold
that
thoughts
are
free
,
which
are
oft
so
sinfull
;
Secondly
,
to
assure
us
that
many
though
they
lead
an
outward
civill
life
in
actions
,
yet
if
their
hearts
be
not
cleansed
by
faith
,
may
be
more
odious
in
Gods
sight
that
knoweth
their
thoughts
,
then
a
godly
person
that
may
be
left
to
some
outward
weaknesses
in
his
life
.
What
be
the
degrees
by
which
men
doe
proceed
in
the
committing
of
actuall
sin
?
Out
of
James
1.
14
,
15.
these
foure
degrees
may
be
observed
.
First
,
temptation
to
sin
,
James
1.
14.
2
Sam.
11.
12.
which
then
only
is
sin
to
us
,
when
it
either
ariseth
from
our
own
corruption
,
or
from
outward
occasions
to
which
we
have
offered
our selves
carelesly
.
For
if
every
temptation
to
sin
offered
unto
us
should
be
sin
simply
,
then
our
Saviour
that
was
tempted
should
have
sinned
.
Therefore
the
outward
or
inward
temptations
that
Satan
may
offer
be
not
sins
to
us
,
till
they
get
some
hold
in
us
,
which
is
,
when
we
are
the
occasion
of
them
our selves
,
by
inward
corruption
or
outward
carelesnesse
in
venturing
upon
temptations
.
Secondly
,
concupiscence
bringing
sinne
to
conception
,
James
1.
15.
which
is
done
by
these
degrees
:
First
,
entertaining
the
sinne
whereunto
we
are
tempted
,
and
suffering
it
to
have
abode
in
the
mind
or
thought
.
Secondly
,
withdrawing
the
heart
from
God
(
whom
we
ought
to
feare
with
all
our
hearts
)
and
his
Commandements
,
Jam.
1.
14.
Thirdly
,
consulting
whether
that
sinne
which
we
ought
to
hate
may
be
done
or
no.
3.
Consent
of
the
mind
to
commit
sinne
,
whereupon
ensueth
the
birth
of
sin
,
Jam.
1.
15.
by
which
it
is
brought
forth
into
act
against
God
or
man
.
4.
Often
repetition
of
sin
,
by
custom
and
continuance
,
wherein
the
heart
finally
is
hardened
,
Heb.
3.
13.
and
sinne
is
come
to
a
perfection
or
ripenesse
,
Jam.
1.
15.
which
is
the
strength
that
sin
getteth
over
man
,
whom
it
ruleth
,
as
a
Master
doth
a
slave
;
in
which
estate
who
so
continueth
must
look
for
eternall
death
,
Jam.
1.
15.
for
sin
then
reigneth
,
which
it
never
doth
in
the
godly
.
Are
these
actuall
transgressions
all
of
one
sort
?
No
,
for
they
are
diversly
considered
,
in
respect
of
the
Commandement
broken
,
the
object
offended
,
the
disposition
followed
,
and
the
degrees
attained
.
How
for
the
Commandement
?
The
breach
of
a
Commandement
that
biddeth
,
is
a
sin
of
omission
,
but
of
one
that
forbiddeth
,
is
a
sin
of
conversion
;
the
one
is
an
omission
of
duty
required
,
the
other
a
Commission
of
evill
forbidden
;
by
the
one
we
offend
in
omitting
those
things
which
we
should
doe
,
by
the
other
in
committing
those
things
which
we
should
not
doe
.
Which
be
the
inward
sins
of
omission
?
The
not
thinking
so
often
or
religiously
of
heavenly
things
,
(
respecting
the
first
table
)
or
of
good
duties
to
man
as
we
should
,
but
suffering
our
minds
to
be
a
through-fare
for
vaine
or
wicked
thoughts
to
passe
through
more
then
good
:
which
sinne
,
if
it
were
thought
of
well
,
would
make
men
more
humble
before
God
,
and
to
make
more
conscience
of
their
houres
,
dayes
,
and
nights
,
to
mark
how
their
mind
is
occupied
.
What
be
inward
sins
of
Commission
?
All
actuall
sins
of
the
mind
and
thoughts
,
whether
we
be
awake
dealing
with
God
or
man
,
or
asleep
dreaming
.
Examples
of
the
first
against
God
,
are
to
think
there
is
no
God
,
Psal.
10.
45.
or
to
have
vile
and
base
conceipts
of
him
or
his
government
,
Psal.
10.
41.
1
Cor.
2.
14.
And
towards
man
,
every
inward
breach
of
the
second
table
.
But
doth
man
commit
sin
in
the
night
when
he
dreameth
?
Yes
surely
,
the
soule
is
never
idle
,
but
when
it
thinketh
not
of
good
,
it
thinketh
of
evill
:
and
the
godly
may
mark
that
after
they
have
had
any
dreams
of
things
unlawfull
,
their
heart
is
in
a
measure
wounded
,
till
they
obtaine
peace
and
pardon
from
God
.
What
use
are
we
to
make
thereof
?
To
pray
earnestly
that
God
would
sanctifie
our
corrupt
hearts
,
that
it
may
be
a
fountaine
of
holy
and
not
sinfull
thoughts
;
and
in
the
night
,
1.
To
commit
our selves
specially
to
God
,
that
because
we
having
our
Senses
and
Judgement
bound
and
silent
,
are
lesse
able
to
resist
and
judge
our
sinfull
thoughts
,
God
would
preserve
us
from
them
by
his
grace
;
And
,
2.
That
we
avoid
all
occasions
thereof
in
the
day
.
What
be
the
outward
sins
of
Commission
?
Such
as
to
the
committing
of
them
beside
the
thought
of
our
mind
any
part
of
our
body
doth
concurre
;
as
our
tongue
to
words
,
and
other
parts
to
deeds
.
How
are
sinnes
distinguished
in
regard
of
the
object
offended
?
Some
sins
are
more
directly
against
God
,
some
against
men
,
either
publique
or
private
,
and
others
against
a
mans
self
.
How
in
regard
of
the
disposition
followed
?
Either
as
we
partake
with
others
sins
,
Esa.
6.
5.
or
as
we
commit
the
sin
in
our
own
person
.
What
be
the
differences
of
partaking
with
others
sins
?
First
,
when
we
conceal
and
winke
at
other
mens
sins
which
we
ought
to
reveal
and
rebuke
,
as
Magistrates
and
Ministers
oft
doe
.
1
Sam.
3
13.
Secondly
,
when
we
further
it
by
our
consent
,
presence
,
or
counsell
,
Act.
7.
58.
&
8.
1.
&
22.
20.
&
23.
14
,
15.
Rom.
1.
32.
Thirdly
,
when
we
provoke
others
to
sin
,
Mark
6.
25.
What
difference
of
disposition
is
there
in
those
sins
which
a
man
doth
commit
in
his
own
person
?
Some
sins
are
committed
of
Ignorance
,
1
Tim.
1.
13.
Ps.
19.
12.
or
of
an
erring
conscience
,
1
Cor.
8.
7.
which
a
man
doth
either
not
know
,
or
not
mark
:
others
are
done
of
knowledge
.
Doth
not
Ignorance
excuse
?
Affected
Ignorance
doth
rather
increase
then
diminish
a
fault
.
What
be
the
differences
of
sins
of
knowledge
?
1.
Some
are
of
infirmity
and
temptation
,
for
feare
of
evill
or
hope
of
good
,
Rom.
7.
19.
Mat.
26.
69
,
70.
2.
Some
of
presumption
,
obstinacy
,
and
stubbornesse
in
sinning
,
against
which
David
earnestly
prayed
,
Ps.
19.
13.
&
50.
21.
Eccles.
8.
11.
and
this
may
proceed
(
if
men
have
not
the
grace
of
God
)
to
obstinate
and
wilfull
malice
against
God
and
his
truth
,
and
to
the
unpardonable
sinne
against
the
holy
Ghost
,
Heb.
6.
4
,
5
,
6.
&
10.
29.
Mark
3
29
,
30.
What
is
the
sin
against
the
holy
Ghost
,
the
highest
of
all
sins
?
It
is
a
wilfull
and
malicious
falling
from
,
What
are
you
to
consider
in
this
sin
?
The
nature
thereof
,
and
the
deadlinesse
of
the
same
.
What
note
you
in
the
nature
?
The
reason
why
it
is
so
called
,
and
the
quality
thereof
.
Why
is
it
called
the
sin
against
the
holy
Ghost
?
Not
because
it
is
committed
against
the
third
Person
only
,
(
for
it
is
committed
against
all
three
)
but
because
it
is
committed
against
the
light
of
knowledge
with
which
the
holy
Ghost
hath
enlightned
the
heart
of
him
that
committed
it
,
and
that
of
set
malice
:
for
every
one
that
sinneth
against
his
knowledge
may
be
said
to
sin
against
the
holy
Ghost
,
as
Ananias
and
Sapphira
were
said
to
doe
,
Act.
5.
3.
But
that
is
not
this
great
sin
of
malice
,
resisting
the
truth
,
because
it
is
the
truth
,
but
of
infirmity
.
What
qualities
and
properties
hath
this
great
sin
?
First
,
it
must
be
in
him
that
hath
known
the
truth
,
and
after
falleth
away
,
Heb.
6.
5.
therefore
Infidels
and
Heathens
doe
not
sin
this
sinne
;
neither
any
that
are
ignorant
,
though
maliciously
they
blaspheme
the
truth
.
Secondly
,
it
must
be
done
of
set
malice
,
because
it
is
the
truth
,
as
the
Pharises
did
,
Mat.
12.
31.
Heb.
6.
6.
Therefore
Peter
that
cursed
himself
,
and
denyed
that
he
knew
Christ
,
to
save
his
life
,
did
not
sinne
this
sin
;
nor
Paul
that
did
persecute
him
doing
it
of
ignorance
.
Thirdly
,
it
must
be
against
God
himself
directly
&
his
Son
Christ
Jesus
,
Mat.
12.
31.
Heb.
6.
6.
Therefore
it
is
not
any
particular
breach
of
the
second
Table
,
nor
a
slip
against
any
speciall
sin
of
the
first
.
Can
these
qualities
at
any
time
befall
the
elect
or
children
of
God
?
No
:
and
therefore
they
that
feel
in
themselves
the
testimony
of
their
election
,
need
not
fear
their
falling
into
this
sin
,
nor
despair
.
What
is
the
deadlinesse
of
this
sin
above
other
sins
?
First
,
God
hath
pronounced
it
shall
never
be
pardoned
;
not
because
God
is
not
able
to
pardon
it
,
but
because
he
hath
said
he
will
not
forgive
it
.
Secondly
,
this
sin
is
commanded
not
to
be
prayed
for
,
when
persons
are
known
to
be
guilty
of
it
,
1
Joh.
5.
16.
whereas
we
are
bound
to
pray
for
all
other
persons
.
Thirdly
,
this
is
the
ordinary
and
first
sin
of
the
Devill
,
and
therefore
is
he
never
received
into
mercy
,
no
more
then
those
that
are
guilty
of
it
.
Thus
much
of
the
sinne
against
the
holy
Ghost
:
Shew
now
the
differences
of
actuall
sins
in
regard
of
the
degrees
attained
.
Some
are
only
sins
,
Are
not
sins
well
divided
into
Veniall
,
and
Mortall
?
None
are
Veniall
of
their
own
nature
,
but
only
to
the
faithful
they
are
so
made
by
the
mercy
of
God
in
Christ
.
Doe
all
naturall
men
alike
commit
all
these
kinds
of
sin
?
No
:
for
though
all
are
alike
disposed
unto
all
manner
of
evill
,
Rom.
7.
14.
having
in
their
corrupt
nature
the
seeds
of
every
sin
;
yet
doth
God
for
the
good
of
humane
society
restrain
many
from
notorious
crimes
,
by
fear
of
shame
and
punishment
,
desire
of
honour
and
reward
,
&c.
Rom.
13.
3
,
4
,
5.
How
doth
God
employ
men
in
this
state
of
sin
?
First
,
he
guideth
them
partly
by
the
light
of
nature
,
Rom.
2.
14
,
15.
Joh.
1.
9.
and
partly
by
common
graces
of
the
Spirit
,
Esa.
44.
28.
unto
many
actions
profitable
for
humane
society
,
and
for
the
outward
service
of
God
.
Secondly
,
he
over-ruleth
their
evill
and
sinful
actions
,
so
that
thereby
they
bring
to
passe
nothing
but
what
his
hand
and
counsell
had
before
determined
for
his
own
glory
,
Act.
3.
16.
&
4.
27
,
28.
What
are
the
things
that
generally
follow
sin
?
They
are
two
:
Guilt
and
punishment
;
both
which
doe
most
duly
wait
upon
sin
to
enter
with
it
,
and
cannot
by
any
force
or
cunning
of
man
or
Angel
be
holden
from
entring
upon
the
person
that
sin
hath
already
entred
upon
;
both
likewise
doe
increase
as
the
sinne
increaseth
.
What
is
the
guilt
of
sin
?
It
is
the
merit
and
desert
of
sin
,
Rom.
2.
15.
&
3.
9.
&
10.
19.
For
every
man
by
reason
of
his
sin
is
continually
subject
to
the
curse
of
God
,
Gal.
3.
10.
and
is
in
as
great
danger
of
everlasting
damnation
,
as
the
Traitour
apprehended
is
in
danger
of
hanging
,
drawing
and
quartering
.
Is
there
any
evill
in
the
guilt
before
the
punishment
be
executed
?
Very
much
;
for
it
worketh
unquietnesse
in
the
mind
,
as
when
a
man
is
bound
in
an
obligation
upon
a
great
forfeiture
,
that
very
obligation
it self
disquieteth
him
;
especially
if
he
be
not
able
to
pay
it
(
as
we
are
not
.
)
And
yet
more
,
because
where
other
debts
have
a
day
set
for
payment
,
we
know
not
whether
the
Lord
will
demand
by
punishment
his
debt
this
day
before
to
morrow
.
What
learn
you
from
this
?
That
sith
men
doe
shun
by
all
means
to
be
in
other
mens
debt
or
danger
(
as
also
the
Apostle
exhorteth
,
Rom.
13.
8.
Owe
nothing
to
any
man
;
and
Solomon
also
counselleth
in
the
matter
of
suretiship
,
Prov.
6.
1
,
2
,
3
,
4
,
5.
)
we
should
more
warily
take
heed
that
we
plunge
not
ourselves
over
head
and
ears
in
the
Lords
debt
;
for
if
it
be
a
terrible
thing
to
be
bound
to
any
man
in
stature
Staple
,
or
Merchant
,
or
recognizance
,
much
more
to
God
who
will
be
paid
to
the
uttermost
farthing
.
How
else
may
the
hurt
and
evill
of
the
guilt
of
sinne
be
set
forth
unto
us
?
It
is
compared
to
a
stroake
that
lighteth
upon
the
heart
and
soul
of
a
man
,
where
the
wound
is
more
dangerous
then
when
it
is
in
the
body
,
Gen.
44.
16.
1
Sam.
24.
4
,
5
,
6.
and
so
it
is
also
a
sting
or
a
bite
worse
then
of
a
viper
,
as
that
which
bringeth
death
.
Have
you
yet
wherewith
to
set
forth
the
evill
of
the
guilt
?
It
seemeth
when
the
Lord
said
to
Cain
,
if
he
sin
against
his
brother
,
his
sin
lyeth
at
the
door
,
Gen.
4.
7.
that
he
compareth
the
guilt
to
a
dog
that
is
always
snarling
and
barking
against
us
;
which
is
confirmed
by
the
Apostle
,
who
attributeth
a
mouth
to
his
desert
of
sin
to
accuse
us
,
Rom.
2.
15.
What
is
the
effect
of
this
guilt
of
Conscience
?
It
causeth
a
man
to
flie
when
none
pursueth
,
and
to
be
afraid
of
the
fall
of
a
leaf
,
Prov.
28.
1.
Levit.
26.
36.
When
a
man
doth
not
know
whether
he
doth
sin
or
no
,
how
can
he
be
smitten
,
or
bitten
,
or
barked
at
,
or
flie
for
feare
?
therefore
against
all
this
evill
ignorance
seemeth
to
be
a
safe
remedy
?
No
verily
;
for
whether
we
know
it
or
no
,
his
guilt
remaineth
:
as
a
debt
is
a
debt
,
though
a
man
knoweth
it
not
;
and
it
is
by
so
much
the
more
dangerous
,
as
not
knowing
it
,
he
will
never
be
carefull
to
discharge
it
,
till
the
Lords
arrest
be
upon
his
back
,
when
his
knowledge
will
doe
him
no
good
.
We
may
see
many
which
heap
sinne
upon
sinne
,
and
know
also
that
they
sinne
,
and
yet
for
all
that
cease
not
to
make
good
cheer
,
and
make
their
hearts
merry
.
The
countenance
doth
not
alwayes
speake
truth
,
so
that
sometimes
under
a
countenance
in
shew
merry
there
are
stings
and
pricks
in
the
Conscience
,
Rom.
2.
15.
which
yet
is
oftentimes
benummed
,
and
sometimes
through
hypocrisie
it
is
seared
,
as
it
were
with
a
hot
iron
,
1
Tim.
4.
2.
but
the
Lord
will
find
a
time
to
awaken
and
revive
it
,
by
laying
all
his
sinnes
before
his
face
,
Psal.
50.
21.
When
it
is
known
what
is
the
remedy
of
it
?
It
were
wisdome
not
to
suffer
our
guilt
to
run
long
on
the
score
,
but
reckon
with
our selves
every
night
ere
we
lie
down
to
sleep
,
and
look
back
to
the
doings
of
the
day
,
that
in
those
things
which
are
well
done
we
may
be
thankefull
and
comfort
our
own
hearts
,
and
in
that
which
passeth
otherwise
from
us
,
we
may
call
for
mercy
,
and
have
the
sweeter
sleep
;
for
if
Solomon
willeth
us
in
that
case
of
debt
by
suretyship
to
humble
our selves
to
our
Creditor
,
and
not
to
take
rest
untill
we
have
freed
our selves
,
Prov.
6.
1
,
2
,
3
,
4
,
5
,
6.
much
more
ought
we
to
haste
the
humbling
our selves
unto
God
,
sith
the
bloud
of
Christ
is
the
onely
sacrifice
for
sinne
.
Is
the
guilt
of
sin
in
all
men
alike
?
No
:
for
as
the
sin
encreaseth
,
so
doth
the
guilt
,
both
in
regard
of
the
greatnesse
and
of
the
number
of
our
sins
,
as
appears
out
of
Ezra
9.
6.
where
as
sin
is
said
to
be
gone
above
their
heads
,
so
the
guilt
to
reach
up
to
the
heavens
.
When
the
sin
is
gone
and
past
,
is
not
the
guilt
also
gone
and
past
?
Christ
taketh
away
both
the
guilt
and
the
sin
of
the
godly
,
(
except
originall
sin
which
continueth
during
life
)
but
in
the
wicked
when
the
act
of
sin
is
gone
,
the
guilt
remaineth
always
;
as
the
strong
savour
of
garlick
,
when
the
garlick
is
eaten
,
or
as
the
scarre
of
a
wound
,
or
the
mark
of
a
burning
,
when
the
wound
or
burning
is
past
.
What
is
contrary
to
the
guilt
of
sin
?
The
testimony
of
a
good
Conscience
,
which
is
a
perpetuall
joy
and
comfort
,
yea
and
a
heaven
to
him
that
hath
walked
carefully
in
Gods
obedience
,
as
the
other
is
a
torment
of
hell
.
So
much
of
the
guilt
,
what
is
the
punishment
?
It
is
the
wages
of
sin
sent
for
the
guilt
,
Gen.
2.
17.
John
3.
18
,
19.
&
5.
24.
&
28.
29.
Lamen
.
3.
36.
Esa.
64.
5
,
6.
Rom.
6.
12.
Gal.
3.
10.
What
do
you
understand
by
bodily
and
spirituall
death
?
By
the
one
I
understand
the
separation
of
the
soule
from
the
body
,
with
all
personall
miseries
and
evils
that
attend
thereon
,
or
make
way
thereto
;
by
the
other
the
finall
separation
of
both
from
God
,
together
with
present
spirituall
bondage
,
and
all
forerunners
of
damnation
.
Are
all
the
particular
punishments
expressed
in
the
word
which
shall
come
for
sin
?
They
cannot
wholly
be
laid
down
,
they
be
so
manifold
and
so
divers
,
and
therefore
it
is
said
they
shall
come
written
and
unwritten
,
Deut.
29.
20.
&
28.
61.
Against
whom
are
these
punishments
addressed
?
Against
the
whole
estate
of
him
that
sinneth
:
For
whereas
executions
upon
obligations
unto
men
are
so
directed
as
they
can
charge
either
the
person
alone
,
or
his
goods
and
lands
alone
,
so
as
if
the
Creditor
fall
upon
the
one
he
freeth
the
other
,
as
if
he
fall
upon
the
person
he
cannot
proceed
further
then
unto
his
body
:
the
execution
which
goeth
out
from
God
for
the
obligation
of
sin
is
extended
to
the
whole
estate
of
the
sinner
,
both
to
the
things
belonging
unto
him
,
and
likewise
to
his
own
person
.
What
be
the
punishments
that
extend
to
the
things
belonging
to
him
?
Calamities
upon
his
family
,
wife
,
children
,
servants
,
friends
,
goods
and
good
name
,
the
losse
and
curse
of
all
these
,
and
unhappy
and
miserable
posterity
,
(
Matth.
15.
22.
Psalme
109.
12.
)
hinderances
in
goods
,
Deuter.
28.
in
name
,
ignominy
and
reproach
,
Matth.
7.
12.
Job
18.
17.
Prov.
10.
7.
losse
of
friends
,
acquaintance
,
&c.
What
are
the
judgements
executed
upon
his
person
?
They
are
executed
either
in
this
life
,
or
in
the
life
to
come
.
What
punishments
are
inflicted
in
this
life
?
They
be
partly
outward
,
partly
inward
.
What
be
the
outward
punishments
?
1.
His
want
of
dominion
over
the
creatures
,
and
the
enmity
of
the
creatures
against
him
,
calamities
by
fire
,
water
,
beasts
,
or
other
means
,
disorder
in
the
world
,
in
summer
,
winter
,
heaven
,
earth
,
and
all
creatures
.
2.
Shame
for
the
nakednesse
of
body
.
3.
All
hunger
in
extremity
,
thirst
,
nakednesse
,
penury
,
poverty
of
estate
,
and
want
of
bodily
necessaries
.
4.
Wearinesse
in
following
his
calling
with
sweat
of
his
browes
,
with
trouble
and
irksomnesse
,
Gen.
3.
19.
5.
Outward
shame
and
infamy
.
6.
Servitude
.
7.
Losse
of
limbs
,
or
of
the
use
of
his
senses
,
deformities
in
body
.
8.
Weaknesse
of
beeing
,
want
of
sleep
,
pains
of
body
,
aches
,
soars
,
sicknesses
and
diseases
of
all
sorts
,
Deut.
28.
Mat.
9.
2.
even
to
the
itch
,
which
few
make
accompt
of
;
therby
to
feel
the
anger
of
God
and
punishment
of
sin
:
hither
is
to
be
referred
pain
in
Child-bearing
,
Gen.
3.
16.
What
be
the
inward
punishments
in
this
life
?
1.
Sorrow
and
anguish
of
soul
for
these
plagues
and
the
like
.
2.
Madnesse
,
frenzy
,
and
foolishnesse
.
3.
Blindnesse
and
distemper
of
the
soul
,
when
God
striketh
it
with
an
ignorant
spirit
,
with
want
of
judgement
to
discern
between
good
and
bad
,
with
forgetfulnesse
of
holy
things
,
or
hardnesse
of
heart
,
Eph.
4.
17
,
18
,
19.
which
although
for
the
time
they
be
least
felt
,
yet
are
they
more
fearfull
and
dangerous
,
then
those
whereof
the
sense
is
presently
sharp
.
4.
Terrour
and
vexation
of
spirit
,
driving
into
hell
,
guiltinesse
and
horrour
of
Conscience
,
the
fury
of
a
despairing
soul
,
beginning
even
in
this
life
to
feel
hell
torments
,
Deut.
28.
28.
Heb.
10.
27.
Esa.
33.
14.
5.
Strangenesse
and
alienation
from
God
.
6.
Spirituall
bondage
,
whereby
sinfull
man
is
become
subject
to
the
lust
of
the
flesh
,
the
curse
of
the
Law
,
the
rule
of
Satan
,
and
the
custome
of
the
world
;
yea
,
even
blessings
are
cursed
,
Malac.
2.
2.
and
prosperity
causeth
ruine
,
Psal.
69.
22.
In
what
sort
is
man
in
bondage
unto
Satan
?
Both
soul
and
body
is
under
the
power
of
the
Prince
of
darknesse
,
whereby
man
becommeth
the
slave
of
the
Devil
,
and
hath
him
to
reign
in
his
heart
as
his
God
,
till
Christ
deliver
him
,
Col.
1.
13.
Ephes.
2.
2.
2
Tim.
2.
26.
2
Cor.
4.
4.
Heb.
2.
14.
Luke
11.
21
,
22.
How
may
a
man
know
whether
Satan
be
his
God
or
no
?
He
may
know
it
by
this
,
if
he
give
obedience
to
him
in
his
heart
,
and
expresse
it
in
his
conversation
.
And
how
shall
a
man
perceive
this
obedience
?
If
he
take
delight
in
the
evill
motions
that
Satan
puts
into
his
heart
,
and
doth
fulfill
the
lusts
of
the
Devil
,
Joh.
8.
44.
1
Joh.
3.
8.
What
is
that
slavery
whereby
a
man
is
in
bondage
to
the
flesh
?
A
necessity
of
sinning
(
but
without
constraint
)
untill
he
be
born
again
by
the
grace
of
God
,
Mat.
12.
33
,
34
,
35.
If
we
sin
necessarily
,
and
cannot
but
sin
,
then
it
seemeth
we
are
not
to
be
blamed
?
Yes
,
the
necessity
of
sin
doth
not
exempt
us
from
sin
,
but
only
constraint
.
What
punishments
are
inflicted
upon
sinfull
man
after
this
life
?
A
twofold
death
.
Which
is
the
first
death
?
Bodily
death
in
the
severall
kindes
;
namely
,
the
separation
of
the
soul
from
the
body
,
Gen.
3.
19.
Eccl.
12.
7.
Rom.
5.
12.
Wherein
consisteth
the
second
death
?
1.
In
an
everlasting
separation
of
the
whole
man
from
the
favourable
presence
and
comfortable
fellowship
of
Gods
most
glorious
Majesty
,
in
whose
countenance
is
fulnesse
of
joy
.
2.
Perpetuall
imprisonment
in
the
company
of
the
Devill
and
Reprobates
damned
in
hell
.
3.
The
most
heavy
wrath
of
God
and
unspeakable
torments
to
be
endured
in
hell
fire
world
without
end
,
2
Thess.
1.
9.
How
doth
this
death
seize
upon
man
?
1.
After
this
life
is
ended
,
the
soule
of
the
wicked
immediately
is
sent
unto
hell
,
there
to
be
tormented
unto
the
day
of
Judgement
,
Luk.
16.
22
,
23.
2.
At
the
day
of
Judgement
the
body
being
joyned
to
the
soule
againe
,
both
shall
be
tormented
in
hell
everlastingly
,
Matth.
10.
28.
so
much
also
the
more
as
they
have
had
more
freedome
from
pain
of
body
,
and
anguish
of
soule
,
and
losse
of
outward
things
in
this
life
.
Is
the
punishment
of
all
sins
alike
?
No
;
for
as
the
guilt
increaseth
,
so
doth
the
punishment
;
and
as
the
smallest
sin
cannot
escape
Gods
hand
,
so
as
we
heap
sins
,
he
will
heap
his
judgements
,
John
19.
11.
Mat.
11.
20
,
21
,
22
,
23
,
24.
But
God
is
mercifull
?
He
is
indeed
full
of
mercy
,
but
he
is
also
full
of
righteousnesse
,
which
must
fully
be
discharged
,
or
else
we
cannot
be
partakers
of
his
mercy
.
Cannot
we
by
our
own
power
make
satisfaction
for
our
sins
,
and
deliver
our selves
from
the
wrath
of
God
?
We
cannot
by
any
meanes
,
but
rather
from
day
to
day
increase
our
debt
;
for
we
are
all
by
nature
the
sons
of
wrath
,
and
not
able
so
much
as
to
think
a
good
thought
;
therefore
unable
to
appease
the
infinite
wrath
of
God
conceived
against
our
sins
.
Could
any
other
creature
in
heaven
or
earth
(
which
is
onely
a
creature
)
perform
this
for
us
?
No
,
none
at
all
;
for
first
God
will
not
punish
that
in
another
creature
,
which
is
due
to
be
paid
by
man
.
Secondly
,
none
that
is
onely
a
creature
can
abide
the
wrath
of
God
against
sinne
,
and
deliver
others
from
the
same
.
Thirdly
,
none
can
be
our
Saviour
but
God
.
Could
man
by
his
own
wisdome
devise
any
thing
whereby
he
might
be
saved
?
No
;
for
the
wisdom
of
man
can
devise
nothing
but
that
which
may
make
a
further
separation
betwixt
God
and
him
.
What
then
shall
become
of
man-kind
?
is
there
no
hope
of
salvation
,
shall
all
perish
?
then
surely
is
a
man
of
all
creatures
most
miserable
;
when
a
dog
or
a
toad
die
,
all
their
misery
is
ended
,
but
when
a
man
dieth
,
there
is
the
beginning
of
his
woe
.
It
were
so
indeed
if
there
were
no
meanes
of
deliverance
,
but
God
in
his
infinite
wisdome
and
mercy
hath
found
out
that
which
the
wisdome
of
man
could
not
,
and
provided
a
Saviour
for
mankind
.
How
then
is
man
delivered
from
this
sinfull
miserable
estate
?
Sinne
is
repressed
,
Why
is
the
former
Covenant
of
works
called
the
old
?
Because
we
not
onely
cannot
doe
it
,
but
through
the
perversenesse
of
our
nature
(
and
not
by
the
fault
of
the
Law
)
it
maketh
our
old
man
of
sin
elder
,
and
we
more
hasting
to
destruction
.
How
are
they
convinced
that
seek
righteousnesse
by
this
Covenant
?
Because
thereby
they
make
God
unjust
,
and
that
he
should
thus
give
the
Kingdome
of
heaven
to
wicked
men
,
as
to
those
that
cannot
fulfill
the
Law
.
Seeing
the
nature
of
a
Covenant
is
to
reconcile
and
joyne
those
together
that
are
at
variance
(
as
we
see
in
the
example
of
Abraham
and
Abimelech
,
Laban
and
Jacob
)
why
is
this
called
a
Covenant
,
that
can
make
no
reconciliation
betwixt
God
and
us
?
Although
it
be
not
able
to
reconcile
us
,
yet
doth
it
make
way
for
reconciliation
by
another
Covenant
:
neither
is
it
meet
strictly
to
bind
Gods
Covenant
with
men
to
the
same
Lawes
,
that
the
Covenants
of
one
man
with
another
are
bound
unto
:
For
amongst
men
the
weaker
seeketh
reconciliation
at
the
hand
of
the
mightier
,
Luk.
14.
31
,
32.
But
God
neither
able
to
be
hurt
,
or
benefitted
by
us
,
seeketh
unto
us
for
peace
,
2
Cor.
5.
20.
Whether
of
these
two
Covenants
must
be
first
in
use
?
The
Law
;
to
shew
us
,
first
,
our
duty
what
we
should
doe
.
Secondly
,
our
sin
,
and
the
punishment
due
thereunto
.
How
is
that
other
Covenant
called
whereby
we
are
reconciled
unto
God
,
and
recovered
out
of
the
state
of
sin
and
death
?
The
new
Covenant
,
Ier.
31.
31
,
32.
Rom.
3.
23
,
24.
What
is
the
Covenant
of
grace
?
Gods
second
contract
with
man-kind
after
the
fall
,
for
restoring
of
him
into
his
favour
,
and
to
the
estate
of
happinesse
by
the
meanes
of
a
Mediatour
,
Gal.
3.
21
,
22.
and
it
containeth
the
free
promises
of
God
made
unto
us
in
Jesus
Christ
,
without
any
respect
of
our
deservings
.
Who
made
this
Covenant
?
God
alone
:
for
properly
man
hath
no
more
power
to
make
a
spirituall
Covenant
in
his
naturall
estate
,
then
before
his
creation
he
had
to
promise
obedience
.
How
are
they
convinced
by
the
giving
of
this
second
Covenant
,
which
seek
righteousnesse
in
the
Law
or
old
Covenant
?
Because
thereby
they
make
God
unwise
that
would
enter
into
a
new
and
second
Covenant
,
if
the
former
had
been
sufficient
.
Heb.
8.
7.
When
was
this
Covenant
of
Grace
first
plighted
between
God
and
man
?
Immediately
after
his
fall
in
Paradise
,
in
that
promise
given
concerning
the
womans
seed
,
Gen.
3.
15.
God
in
unspeakeable
mercy
propounding
the
remedy
before
he
pronounced
sentence
of
Judgment
.
Was
it
once
only
published
?
It
was
sundry
wayes
declared
in
all
ages
,
partly
by
ordinary
means
,
and
partly
by
Prophets
extraordinarily
sent
and
directed
by
God
.
What
is
the
foundation
of
this
Covenant
?
The
meer
mercy
of
God
in
Christ
,
whereby
grace
reigneth
unto
life
through
the
obedience
of
one
,
which
is
Jesus
Christ
.
Rom.
5.
21.
For
there
being
three
persons
of
the
Trinity
,
the
Father
sent
his
Son
to
accomplish
the
work
of
our
Redemption
,
and
both
of
them
send
the
Holy
Ghost
to
work
saving
grace
in
our
hearts
,
and
apply
unto
our
soules
the
holinesse
purchased
by
the
Son
of
God
.
What
is
promised
therein
?
The
favour
of
God
and
everlasting
salvation
,
with
the
means
thereof
,
as
Christ
,
and
in
him
Conversion
,
Justification
and
Sanctification
.
What
is
the
condition
on
mans
part
?
The
gift
being
most
free
on
Gods
part
,
nothing
is
required
on
mans
part
but
the
receiving
of
grace
offered
;
which
is
done
in
those
that
are
of
capacity
by
Faith
in
Christ
:
John
1.
12.
14
,
15.
Acts
16.
31.
whence
followeth
new
obedience
,
whereby
the
faithfull
walk
worthy
of
the
grace
received
;
and
this
also
is
by
Gods
grace
.
What
then
is
the
summe
of
the
Covenant
of
grace
?
That
God
will
be
our
God
and
give
us
life
everlasting
in
Christ
,
if
we
receive
him
;
being
freely
by
his
Father
offered
unto
us
.
Jer.
31.
33.
Acts.
16.
30
,
31.
John
1.
12.
How
doth
this
Covenant
differ
from
that
of
works
?
Much
every
way
;
Rom.
3.
21.
Fifthly
,
the
Law
revealeth
sin
,
rebuketh
us
for
it
,
and
leaveth
us
in
it
:
but
the
Gospell
doth
reveale
unto
us
the
remission
of
sins
,
and
freeth
us
from
the
punishment
belonging
thereunto
.
Sixthly
,
the
Law
is
the
ministery
of
wrath
,
condemnation
,
and
death
:
the
Gospell
is
the
ministery
of
grace
,
Justification
and
life
.
Seventhly
,
the
Law
was
grounded
on
mans
own
righteousnesse
,
requiring
of
every
man
in
his
own
person
perfect
obedience
;
Deut.
27.
26.
and
in
default
for
satisfaction
everlasting
punishment
,
Ezek.
18.
14.
Gal.
3.
10.
12.
but
the
Gospell
is
grounded
on
the
righteousnesse
of
Christ
,
admitting
payment
and
performance
by
another
in
behalfe
of
so
many
as
receive
it
,
Gal.
3.
13
,
14.
And
thus
this
Covenant
abolisheth
not
,
but
is
the
accomplishment
and
establishment
of
the
former
,
Rom.
3.
31.
10.
4.
Wherein
doe
they
agree
?
They
agree
in
this
,
What
is
that
one
kind
of
righteousnesse
?
It
is
the
perfect
love
of
God
,
and
of
our
neighbour
.
What
thing
doth
follow
upon
this
?
That
the
severe
Law
pronounceth
all
the
faithfull
righteous
,
forasmuch
as
they
have
in
Christ
all
that
the
Law
doth
aske
.
But
yet
those
remaine
transgressors
of
the
Law
?
They
are
transgressors
in
themselves
,
and
yet
righteous
in
Christ
,
and
in
their
inward
man
they
love
righteousnesse
and
hate
sin
.
What
are
we
to
consider
in
the
Covenant
of
Grace
?
The
condition
,
Acts
10.
43.
&
3.
24.
Rom.
1.
3.
4.
To
the
latter
belongeth
the
application
thereof
for
salvation
,
unto
all
that
will
receive
it
,
2
Cor.
5.
20.
Mat.
6.
33.
When
was
the
Mediatour
given
?
1.
If
we
regard
Gods
decree
,
from
all
eternity
,
Eph.
1.
4.
2.
If
the
vertue
and
efficacie
of
his
Mediation
,
as
soon
as
need
was
,
even
from
the
beginning
of
the
world
,
Rev.
13.
8.
3.
If
his
manifestation
in
the
flesh
,
in
fulnesse
of
time
,
Gal.
4.
4.
1
Tim.
2.
6.
from
whence
we
reckon
now
,
1643.
yeares
.
Who
is
this
Mediatour
between
God
and
man
?
Jesus
,
Luk.
2.
11.
Mat.
1.
21.
1
Tim.
2.
5.
the
Son
of
the
Virgin
Mary
,
the
promised
Messias
,
or
Christ
,
whom
the
Fathers
expected
,
the
Prophets
foretold
,
John
1.
45.
&
8.
56.
Whose
life
,
death
,
Resurrection
,
&
Ascension
the
Evangelists
describe
,
Joh.
1.
1.
Act.
1.
1.
Whose
word
preached
unto
this
day
subdueth
the
world
,
1
Tim.
3.
16.
2
Cor.
10.
4.
5.
Finally
,
whom
wee
look
for
from
heaven
to
bee
the
Judge
of
quick
and
dead
.
Acts
10.
42.
What
doe
the
Scriptures
teach
us
touching
Christ
our
Mediatour
?
Two
things
,
first
his
person
,
Joh.
1.
14.
&
3.
33.
Secondly
,
his
office
.
Esa.
61.
1
,
2.
Luk.
4.
18.
What
is
his
Person
?
The
second
Person
in
the
Godhead
,
What
have
we
to
consider
herein
?
First
the
distinction
of
the
two
natures
.
What
be
those
two
natures
thus
wonderfully
united
in
one
person
?
First
,
his
divine
nature
or
Godhead
,
which
maketh
the
person
.
Secondly
his
humane
nature
or
Manhood
,
which
subsisteth
and
hath
his
existence
in
the
person
of
the
Godhead
,
and
so
we
beleeve
our
Saviour
to
be
both
the
Son
of
God
,
and
the
son
of
man
.
Gal.
4.
4.
Luk.
1.
31
,
32.
Rom.
1.
3
,
4.
&
9.
5.
1
Tim.
3.
16.
Mat.
26.
24.
What
say
you
of
him
touching
his
Godhead
?
I
beleeve
that
he
is
the
only
begotten
Son
of
the
most
high
and
eternall
God
his
Father
:
Why
call
you
him
the
onely
begotten
Sonne
of
God
?
Because
he
is
the
alone
Son
of
God
by
nature
,
even
the
onely
begotten
of
the
Father
full
of
grace
and
truth
,
John
1.
14.
&
3.
18.
For
though
others
be
the
Sons
of
God
by
Creation
,
as
Adam
was
and
the
Angels
.
Job
.
1.
6.
Others
by
Adoption
and
Regeneration
,
as
the
Saints
,
and
the
man
Christ
Jesus
in
another
respect
by
hypostaticall
union
;
yet
none
is
his
Son
by
naturall
generation
,
but
the
same
Christ
Jesus
;
and
that
in
regard
of
his
Godhead
,
not
of
his
Manhood
;
according
to
the
Apostle
,
who
saith
,
that
he
is
without
Father
according
to
his
Manhood
,
and
without
Mother
according
to
his
Godhead
.
Heb.
7.
3.
But
it
seemeth
that
he
is
called
the
Sonne
of
God
in
respect
of
the
generation
of
his
humane
nature
,
wherein
it
is
said
that
the
Holy
Ghost
did
that
which
Fathers
doe
in
the
naturall
generation
;
especially
seeing
he
is
therefore
said
to
be
the
Sonne
of
the
Highest
,
Luk.
1.
35.
He
is
the
naturall
Sonne
of
God
onely
in
regard
of
the
eternall
generation
,
otherwise
there
should
be
two
Sonnes
,
one
of
the
Father
,
and
another
of
the
Holy
Ghost
;
but
he
is
therefore
called
the
Sonne
of
the
Highest
,
for
that
none
could
be
so
conceived
by
the
Holy
Ghost
,
but
he
that
is
the
naturall
Son
of
God
.
How
is
he
said
to
be
conceived
by
the
Holy
Ghost
?
Because
the
holy
Ghost
by
his
incomprehensible
power
wrought
his
conception
supernaturally
,
which
Fathers
doe
naturally
in
the
begetting
of
their
children
;
not
that
any
of
the
substance
of
the
Holy
Ghost
,
which
is
indivisible
,
came
to
his
generation
in
the
womb
of
the
Virgin
.
Why
is
he
called
the
Word
?
John
1.
1.
As
for
other
reasons
declared
in
the
doctrine
of
the
Trinity
,
so
also
because
he
is
he
whom
the
Father
promised
to
Adam
,
Abraham
,
and
all
the
holy
Patriarchs
,
to
make
his
promises
of
salvation
sure
unto
them
,
as
a
man
that
hath
ones
word
,
thinketh
himself
sure
of
the
matter
that
is
promised
.
Why
is
the
Word
said
to
have
been
in
the
beginning
?
Joh.
1.
1.
Not
because
he
began
then
to
be
,
but
that
then
he
was
,
and
therefore
is
from
all
eternity
.
What
gather
you
of
this
that
he
is
the
Wisdome
of
God
?
That
our
Saviour
is
from
everlasting
as
wel
as
his
Father
:
for
it
were
an
horrible
thing
to
think
that
there
were
a
time
when
God
wanted
Wisdome
.
Why
is
he
called
the
Character
or
Image
of
his
Father
?
Because
God
by
him
hath
made
himselfe
manifest
to
the
world
in
the
Creation
,
and
especially
in
the
Redemption
of
it
.
What
learn
you
from
hence
?
That
whosoever
seeketh
to
come
to
the
knowledge
of
God
,
must
come
to
it
by
Christ
.
How
is
the
Godhead
of
Christ
proved
?
Not
onely
by
abundant
testimonies
of
Scripture
,
Esa.
7.
14.
&
9.
6.
&
25.
9.
John
.
1.
1.
&
20.
28.
Rom.
9.
5.
1
Joh.
5.
20.
But
also
by
his
miracles
,
especially
in
the
raising
of
himselfe
from
death
,
Rom.
1.
4.
together
with
the
continuance
and
conquest
of
the
Gospell
,
Acts
5.
39.
and
that
not
by
carnall
power
or
policie
,
but
onely
by
the
power
of
his
Spirit
,
Zach.
4.
6.
and
patient
suffering
of
his
Saints
,
Rev.
12.
11.
Why
was
it
requisite
that
our
Saviour
should
be
God
?
Because
,
Psal.
49.
7.
1.
Thess.
1.
10.
For
no
creature
though
never
so
good
,
is
worthy
to
redeem
another
mans
sin
,
which
deserveth
everlasting
punishment
.
Secondly
,
the
satisfaction
for
our
sins
must
be
infinitely
meritorious
,
otherwise
it
cannot
satisfie
the
infinite
wrath
of
God
that
was
offended
;
therefore
that
the
work
of
our
Redemption
might
be
such
,
it
was
necessary
our
Saviour
should
be
God
,
to
the
end
his
obedience
and
sufferings
might
bee
of
an
infinite
price
and
worth
,
Acts
20.
28.
Heb.
9.
14.
Thirdly
,
No
finite
creature
was
able
to
abide
and
overcome
the
infinite
wrath
of
God
,
and
the
sufferings
due
unto
us
for
our
sins
;
Therefore
must
our
Saviour
be
God
,
that
he
might
abide
the
burthen
of
Gods
wrath
,
in
his
flesh
,
sustaining
and
upholding
the
man-hood
by
his
divine
power
,
and
so
might
get
again
,
and
restore
to
us
the
righteousnesse
and
life
which
we
have
lost
.
Fourthly
,
our
Saviour
must
vanquish
all
the
enemies
of
our
salvation
,
and
overcome
Satan
,
Hell
,
Death
,
and
Damnation
,
which
no
creature
could
ever
doe
.
Rom.
1.
4.
Heb.
2.
14.
Fifthly
,
he
must
also
give
efficacie
to
his
satisfaction
,
raising
us
up
from
the
death
of
sin
,
and
putting
us
in
possession
of
eternall
life
.
Sixthly
,
he
must
give
us
his
Spirit
,
and
by
it
seale
these
graces
to
our
soules
,
and
renew
our
corrupt
nature
,
which
only
God
can
doe
.
What
comfort
have
we
then
by
this
that
Christ
is
God
?
Hereby
we
are
sure
that
he
is
able
to
save
by
reconciling
us
to
the
Father
.
And
what
by
this
that
he
is
the
Sonne
?
That
uniting
us
unto
himselfe
,
he
may
make
us
children
unto
his
heavenly
Father
.
Heb.
2.
10.
Being
God
before
all
worlds
,
how
became
he
man
?
He
took
to
himselfe
a
true
body
and
a
reasonable
soule
,
Heb.
1.
6.
Joh.
1.
14.
Matth.
1.
18.
20.
Luk.
1.
31
,
32.
&
2.
7.
and
so
became
very
man
,
like
unto
us
in
all
things
;
even
in
our
infirmities
(
sin
onely
excepted
.
)
Heb.
5.
7.
In
which
respect
he
hath
the
name
of
the
Sonne
of
man
given
unto
him
,
Matth.
26.
24.
because
he
was
of
the
nature
of
man
according
to
the
flesh
,
and
the
Sonne
of
David
,
Mat.
9.
27.
because
he
sprang
of
the
linage
and
stock
of
David
.
How
doth
it
appeare
that
he
was
true
man
?
Besides
manifold
predictions
and
cleare
testimonies
of
Scripture
,
Gen.
3.
15.
Heb.
2.
17.
1
Tim.
2.
5
,
&c.
it
is
abundantly
proved
by
plentifull
experiments
,
especially
by
his
partaking
of
humane
infirmities
,
his
Conception
,
Birth
,
Life
,
and
Death
;
1
Pet.
3.
18.
Joh.
4.
6
,
7.
Luk.
1.
31.
&
2.
7.
Heb.
2.
9.
14
,
15.
How
by
his
Conception
?
Because
according
to
the
flesh
he
was
made
of
a
woman
,
and
formed
of
her
onely
substance
(
she
continuing
still
a
pure
Virgin
)
by
the
power
of
the
most
High
.
Rom.
1.
3.
Gal.
4.
4.
Luk.
1.
34
,
35.
Why
is
he
said
to
be
born
?
Mat.
2.
1.
To
assure
us
of
his
true
humanity
,
even
by
his
infancie
and
infirmitie
.
Luk.
2.
7.
Why
was
he
born
of
a
Virgin
?
Luk.
1.
27.
That
he
might
be
holy
and
without
sin
,
the
naturall
course
of
originall
corruption
being
prevented
,
because
he
came
not
by
naturall
propagation
.
What
learn
you
from
hence
?
That
God
is
faithful
as
well
as
merciful
,
ever
making
good
his
word
by
his
work
in
due
season
,
Luk.
1.
20.
45.
Act.
3.
18.
24.
Why
is
there
mention
of
the
Virgin
by
her
name
Mary
?
Luc.
1.
27.
For
more
certainty
of
his
birth
and
linage
,
Mat.
1.
16.
Heb.
7.
14.
2
Tim.
2.
8.
as
also
to
acquaint
us
with
his
great
humility
in
so
great
poverty
,
Luk.
2.
24.
compared
with
Lev.
12.
8.
What
gather
you
from
hence
?
The
marvellous
grace
of
Christ
,
who
being
rich
,
for
our
sakes
became
poor
,
that
we
through
his
poverty
might
be
made
rich
,
2
Cor.
8.
9.
Did
he
not
passe
through
the
Virgin
Mary
(
as
some
say
)
like
as
saffron
passeth
through
a
bag
,
and
water
through
a
Pipe
or
Conduit
?
God
forbid
:
he
was
made
of
the
seed
of
David
,
and
was
a
plant
of
the
root
of
Jesse
,
for
he
took
humane
nature
of
the
Virgin
,
and
so
the
Word
was
made
flesh
.
If
he
was
only
made
flesh
,
it
would
seem
that
the
Godhead
served
instead
of
a
soul
unto
him
?
Flesh
is
here
taken
according
to
the
use
of
Scripture
for
the
whole
man
,
both
body
and
soul
,
otherwise
our
Saviour
should
not
have
been
a
perfect
man
,
and
our
souls
must
have
perished
everlastingly
,
except
his
soul
had
satisfied
for
them
.
Was
not
the
Godhead
turned
into
flesh
,
seeing
it
is
said
he
was
made
flesh
?
In
no
wise
,
no
more
then
he
was
turned
into
sin
,
or
into
a
curse
,
because
it
is
said
,
He
was
made
sin
,
and
made
a
curse
for
us
,
2
Cor.
5.
21.
Gal.
3.
13.
If
the
Godhead
be
not
changed
into
the
Manhood
,
is
it
not
at
least
mingled
with
it
?
Nothing
lesse
,
for
then
he
should
be
neither
God
nor
man
;
for
things
mingled
together
cannot
retain
the
name
of
one
of
the
simples
,
as
hony
and
oyle
being
mingled
together
,
cannot
be
called
hony
,
or
oyle
.
2.
The
properties
of
the
Godhead
cannot
agree
to
the
properties
of
the
Manhood
,
nor
the
properties
of
the
Manhood
to
the
Godhead
:
For
,
as
the
Godhead
cannot
thirst
,
no
more
can
the
Manhood
be
in
all
or
many
place
at
once
;
therefore
the
Godhead
was
neither
turned
nor
transfused
into
the
Manhood
,
but
both
the
divine
nature
keepeth
entire
all
his
essentiall
properties
to
it selfe
;
so
that
the
humanity
is
neither
omnipotent
,
omniscient
,
omnipresent
,
&c.
and
the
humane
keepeth
also
his
properties
and
actions
,
though
oft
that
which
is
proper
to
the
one
nature
is
spoken
of
the
person
denominated
from
the
other
(
which
is
by
reason
of
the
union
of
both
natures
into
one
person
.
)
The
glory
of
the
Godhead
being
more
plentifully
communicated
with
the
Manhood
after
his
resurrection
,
did
it
not
then
swallow
up
the
truth
thereof
,
as
a
whole
sea
one
drop
of
oyle
?
No
,
for
these
two
natures
continued
still
distinct
,
in
substance
,
properties
and
actions
,
and
still
remained
one
and
the
same
Christ
.
Why
did
he
not
take
the
nature
of
Angels
upon
him
?
Heb.
2.
16.
Because
he
had
no
meaning
to
save
Angels
,
for
that
they
had
committed
the
sin
against
the
holy
Ghost
,
falling
maliciously
into
rebellion
against
God
without
temptation
.
Are
not
the
elect
Angels
any
way
benefited
by
the
humane
nature
of
Christ
?
No
,
his
humanity
only
reacheth
to
sinfull
mankind
,
for
if
he
had
meant
to
have
benefited
Angels
by
taking
another
nature
,
he
would
have
taken
their
nature
upon
him
.
How
is
it
then
said
,
Eph.
1.
10.
&
Col.
1.
20.
that
he
reconciled
things
in
heaven
?
That
is
to
be
understood
of
the
Saints
then
in
heaven
,
and
not
any
way
of
the
Angels
,
although
by
the
second
Person
of
the
Trinity
the
Angels
were
elected
,
and
are
by
him
confirmed
,
so
that
they
shall
stand
for
evermore
.
Why
was
it
requisite
that
our
Mediatour
should
be
Man
?
No
,
it
was
further
requisite
that
he
should
be
man
also
;
because
1.
Our
Saviour
must
suffer
and
die
for
our
sins
,
which
the
Godhead
could
not
doe
.
2.
Our
Saviour
also
must
perform
obedience
to
the
law
,
which
in
his
Godhead
he
could
not
doe
.
3.
He
must
be
man
of
kin
to
our
nature
offending
,
that
he
might
satisfie
the
justice
of
God
in
the
same
nature
wherein
it
was
offended
,
Rom.
8.
3.
1
Cor.
15.
21.
Heb.
2.
14
,
15
,
16.
For
the
righteousnesse
of
God
did
require
,
that
the
same
nature
which
had
committed
the
sin
,
should
also
pay
and
make
amends
for
sin
,
and
consequently
that
onely
nature
should
be
punished
which
did
offend
in
Adam
:
Man
therefore
having
sinned
,
it
was
requisite
for
the
appeasing
of
Gods
wrath
,
that
man
himself
should
die
for
sin
;
the
Man
Christ
Jesus
offering
up
himself
a
sacrifice
of
a
sweet
smelling
savour
unto
God
for
us
,
1
Tim.
2.
5.
Heb.
2.
9
,
10.
&
14.
15.
Rom.
5.
12.
15.
Eph.
5.
2.
4.
It
is
for
our
comfort
,
that
thereby
we
might
have
free
accesse
to
the
throne
of
Grace
,
and
might
find
help
in
our
necessities
,
having
such
an
high
Priest
as
was
in
all
things
tempted
like
unto
our selves
,
and
was
acquainted
with
our
infirmities
in
his
own
person
,
Heb.
4.
15
,
16
,
&
5.
2.
5.
As
we
must
be
saved
,
so
likewise
must
we
be
sanctified
by
one
of
our
own
nature
;
that
as
in
the
first
Adam
there
was
a
spring
of
humane
nature
corrupted
,
derived
unto
us
by
naturall
generation
:
so
in
the
second
Adam
there
might
be
a
fountain
of
the
same
nature
restored
,
which
might
be
derived
unto
us
by
spirituall
regeneration
.
What
comfort
then
have
you
by
this
,
that
Christ
is
man
?
Hereby
I
am
assured
that
Christ
is
fit
to
suffer
the
punishment
of
my
sin
,
and
being
man
himselfe
is
also
meet
to
be
more
pitifull
and
mercifull
unto
men
.
What
by
this
,
that
he
is
both
God
and
man
?
By
this
I
am
most
certainly
assured
that
he
is
able
most
fully
to
finish
the
work
of
my
salvation
;
seeing
that
as
he
is
man
,
he
is
meet
to
suffer
for
sin
;
as
he
is
God
,
he
is
able
to
bear
the
punishment
of
sin
and
to
overcome
the
suffering
;
being
by
the
one
fit
,
and
by
the
other
able
to
discharge
the
office
of
a
Mediatour
:
Mans
nature
can
suffer
death
,
but
not
overcome
it
;
the
divine
nature
cannot
suffer
,
but
can
overcome
all
things
;
our
Mediatour
therefore
being
partaker
of
both
natures
,
is
by
the
one
made
fit
to
suffer
,
by
the
other
able
to
overcome
whatsoever
was
to
be
laid
upon
him
for
the
making
of
our
peace
.
Are
these
his
natures
separated
?
No
verily
,
Cor.
13.
4.
1
Pet.
3.
18.
1
Cor.
15.
27
,
28.
The
holy
Ghost
sanctifying
the
seed
of
the
woman
(
which
otherwise
could
not
be
joyned
to
the
Godhead
)
and
uniting
two
natures
in
one
person
,
God
and
man
in
one
Christ
,
Luc.
1.
35.
42.
Rom.
9.
5.
1
Tim.
2.
5.
Joh.
1.
14.
a
mystery
that
no
Angel
,
much
lesse
man
is
able
to
comprehend
.
Why
so
?
For
that
the
manhood
of
our
Saviour
Christ
is
personally
united
unto
the
Godhead
;
whereas
the
Angels
of
much
greater
glory
then
men
,
are
not
able
to
abide
the
presence
of
God
,
Esa.
6.
2.
Was
this
union
of
the
body
and
soul
with
the
Godhead
,
by
taking
of
the
manhood
to
the
Godhead
,
or
by
infusing
the
Godhead
into
the
manhood
?
By
a
divine
and
miraculous
assuming
of
the
humane
nature
(
which
before
had
no
subsistence
in
it self
)
to
have
his
beeing
and
subsistence
in
the
divine
;
leaving
of
it
one
naturall
personship
which
otherwise
in
ordinary
men
maketh
a
perfect
person
;
for
otherwise
there
should
be
two
Persons
and
two
Sons
,
one
of
the
holy
Virgin
Mary
,
and
another
of
God
,
which
were
most
prejudiciall
to
our
salvation
.
What
then
is
the
personall
union
of
the
two
natures
in
Christ
?
The
assuming
of
the
humane
nature
(
having
no
subsistency
in
it selfe
)
into
the
person
of
the
Son
of
God
,
Joh.
1.
14.
Heb.
2.
16.
and
in
that
person
uniting
it
to
the
Godhead
,
so
making
one
Christ
God
and
man
,
Mat.
1.
23.
Can
you
shadow
out
this
conjunction
of
two
natures
in
one
person
by
some
earthly
resemblance
?
We
see
one
tree
may
be
set
into
another
,
and
it
groweth
in
the
stock
thereof
,
and
becommeth
one
and
the
same
tree
though
there
be
two
natures
or
kind
of
fruit
still
remaining
:
So
in
the
Son
of
God
made
man
though
there
be
two
natures
,
yet
both
being
united
into
one
person
there
is
but
one
Son
of
God
and
one
Christ
.
What
was
the
cause
that
the
person
of
the
Sonne
of
God
did
not
joyn
it self
to
a
perfect
person
of
man
?
1.
Because
that
then
there
would
not
be
a
personall
union
of
both
to
make
but
one
perfect
Mediatour
.
2.
Then
there
should
be
four
persons
in
the
Trinity
.
3.
The
works
of
each
of
the
natures
could
not
be
counted
the
works
of
the
whole
person
,
whereas
now
by
this
union
of
both
natures
in
one
person
,
the
obedience
of
Christ
performed
in
the
manhood
is
become
of
infinite
merit
,
as
being
the
obedience
of
God
:
and
thereupon
,
Act.
20.
28.
God
is
said
to
have
purchased
his
Church
with
his
own
blood
.
What
gather
you
hence
?
That
his
name
is
wonderfull
,
Esa.
9.
6.
and
his
sacrifice
most
effectuall
,
offering
himselfe
without
spot
unto
God
for
us
,
Heb.
9.
14.
26.
What
further
fruit
have
we
by
this
conjunction
?
That
whereas
God
hath
no
shape
comprehensible
either
to
the
eye
of
the
body
or
of
the
soule
,
and
the
mind
of
man
cannot
rest
but
in
a
representation
of
something
,
that
his
mind
and
understanding
can
in
some
sort
reach
unto
;
considering
God
in
the
second
person
in
the
Trinity
,
which
hath
taken
our
nature
,
whereby
God
is
after
a
sort
revealed
in
the
flesh
,
he
hath
whereupon
to
stay
his
mind
.
How
did
the
Jewes
then
before
his
comming
which
could
not
doe
so
?
They
might
propose
to
themselves
the
second
Person
that
should
take
our
nature
,
and
the
same
also
that
had
appeared
sundry
times
in
the
shape
of
a
man
,
Gen.
18.
1
,
2.
&
19.
1
,
2.
Albeit
our
priviledge
is
greater
then
theirs
,
as
they
that
behold
him
as
he
is
;
where
they
did
behold
as
he
should
be
.
Hitherto
of
the
Person
of
Christ
,
what
is
his
Office
?
To
be
a
Mediatour
betwixt
God
and
man
,
Tim.
2.
5.
Heb.
9.
15.
Joh.
14.
6.
whence
also
he
is
called
an
Intercessor
and
an
Advocate
,
because
he
prayeth
for
us
to
the
Father
,
and
pleadeth
our
cause
before
his
Judgement
seat
.
What
a
one
must
he
be
that
should
undertake
this
mediation
?
One
which
is
in
very
deed
a
man
,
Heb.
2.
14
,
15.
and
perfectly
righteous
without
exception
,
1
Joh.
3.
5.
and
more
mighty
then
all
creatures
;
that
is
,
he
which
also
is
the
very
true
God
,
Act.
20.
28.
Can
no
bare
man
be
Mediatour
betwixt
God
and
Man
?
No
verily
,
for
Eli
saith
,
1
Sam.
2.
25.
that
a
man
offending
a
man
it
may
be
accorded
by
the
Judges
,
but
if
he
offend
against
God
there
is
no
man
can
make
his
peace
.
Is
there
then
any
other
Mediatour
to
be
acknowledged
besides
our
Lord
Jesus
Christ
?
None
but
he
;
because
,
1.
There
is
but
one
God
,
and
therefore
but
one
Mediatour
between
God
and
man
,
1
Tim.
2.
5.
2.
He
only
is
fit
,
as
he
only
that
partaketh
both
the
natures
of
God
and
man
,
which
is
necessary
for
him
that
should
come
between
both
.
3.
That
is
declared
by
the
Types
of
Moses
,
who
alone
was
in
the
Mountain
,
of
Aaron
or
the
high
Priest
,
who
only
might
enter
into
the
(
Sanctum
Sanctorum
)
holy
place
of
holy
places
.
4.
The
same
appeareth
by
the
similitudes
wherewith
he
is
set
forth
:
Joh.
10.
9.
I
am
the
door
,
by
me
if
any
man
enter
in
,
he
shall
be
saved
,
&c.
and
Joh.
14.
6.
I
am
the
way
,
no
man
commeth
to
the
Father
but
by
me
.
5.
He
alone
hath
found
sufficient
salvation
for
all
those
that
come
unto
him
,
Heb.
7.
9.
Joh.
10.
How
commeth
it
then
to
passe
that
this
office
is
given
to
Moses
and
unto
others
?
Gal.
4.
19.
Deut.
5.
31.
They
are
only
Ministers
of
the
Word
,
not
authors
of
the
work
of
Reconciliation
,
2
Cor.
5.
19.
Job
33.
23.
But
is
there
no
need
of
any
other
Mediatour
for
us
unto
Christ
?
No
:
for
he
is
the
next
of
kinne
,
Joh.
19.
25
,
26.
most
mercifull
,
most
faithfull
,
Heb.
2.
17.
and
able
perfectly
to
save
all
those
that
come
to
God
through
him
?
How
is
our
Saviour
graced
by
God
and
commended
unto
us
in
his
office
of
Mediation
?
First
,
in
that
he
came
not
to
it
but
being
called
of
God
his
Father
in
a
speciall
sort
,
Esa.
42.
1
,
2
,
&c.
Heb.
5.
4
,
5.
Secondly
,
in
that
being
called
he
discharged
it
most
faithfully
,
in
which
respect
he
is
compared
to
Moses
,
faithful
in
all
the
house
of
God
,
&
preferred
before
him
as
the
Master
before
the
servant
,
Heb.
3.
2
,
3.
5
,
6.
What
use
are
we
to
make
of
his
calling
by
God
?
1.
Hereby
we
learn
that
none
should
presume
to
take
a
charge
in
Gods
Church
without
a
calling
since
he
did
it
not
,
Heb.
5.
4
,
5.
Esa.
42.
1.
2.
2.
There
ariseth
hereby
great
comfort
unto
us
,
in
that
he
thrust
not
himself
in
,
but
came
in
by
the
will
of
God
and
his
appointment
.
For
hereby
we
are
more
assured
of
the
good
wil
of
God
to
save
us
,
seeing
he
hath
called
his
Son
unto
it
,
and
that
he
will
accept
of
all
that
he
shall
doe
for
us
as
that
which
himself
hath
ordained
.
What
learn
you
from
his
faithfulnesse
?
That
he
hath
left
nothing
undone
of
things
that
belong
to
our
reconciliation
.
What
names
are
given
him
in
regard
of
his
office
of
Mediation
?
The
name
of
Jesus
and
of
Christ
,
Luk.
2.
21.
26.
Matth.
16.
16.
Why
is
he
called
Jesus
?
He
is
called
Jesus
,
that
is
,
a
Saviour
,
because
he
came
to
save
his
people
from
their
sins
,
Mat.
1.
21.
and
there
is
no
other
means
whereby
we
may
in
part
or
in
whole
be
delivered
from
them
.
What
comfort
have
you
by
this
?
1.
My
comfort
is
even
the
same
which
I
have
said
,
and
the
rather
,
because
God
from
heaven
gave
him
his
name
,
and
the
Church
on
earth
hath
subscribed
thereunto
.
2.
That
nothing
can
hurt
me
so
long
as
my
faith
doth
not
fail
me
.
Why
is
he
called
Christ
?
He
is
called
Christ
,
that
is
,
Anointed
,
because
he
was
anointed
of
God
to
be
a
Prophet
,
Priest
,
and
King
,
for
all
his
people
,
and
so
for
me
,
Esa.
61.
1
,
2
,
3
,
4.
Act.
4.
26
,
27.
Luk.
4.
18.
Ps.
45.
7.
&
110.
1
,
2
,
3
,
4.
Heb.
1.
9.
&
7.
1
,
&c.
Who
was
he
that
was
thus
anointed
?
Christ
,
God
and
man
;
though
the
outward
anointing
together
with
the
name
of
Christ
appertained
to
all
those
that
represented
any
part
of
the
office
of
his
Mediatorship
;
namely
,
to
Prophets
,
Priests
and
Kings
which
were
figures
of
him
.
Was
Christ
anointed
with
materiall
oyle
as
they
were
?
No
:
but
he
was
anointed
with
all
gifts
and
graces
of
the
Spirit
of
God
needfull
for
a
Mediatour
,
What
learn
you
from
hence
?
That
all
fulnesse
of
grace
dwelling
in
Christ
,
all
true
Christians
shall
receive
of
his
fulnesse
,
grace
for
grace
,
1
John
1.
14.
16.
Whereunto
was
Christ
anointed
?
Unto
the
office
of
his
Mediation
,
by
discharging
whereof
he
might
be
made
an
al-sufficient
Saviour
.
Wherein
standeth
his
Mediation
,
and
what
are
the
parts
thereof
?
Being
to
be
a
Mediatour
between
God
and
man
,
1
Tim.
2.
5.
the
first
part
of
his
mediation
must
be
exercised
in
things
concerning
God
,
wherein
consisteth
his
Priestly
office
;
Heb.
2.
17.
&
5.
1.
&
7.
24.
The
second
in
things
concerning
man
,
wherein
he
exerciseth
his
Propheticall
and
Kingly
function
.
Why
must
he
be
a
Priest
?
To
offer
sacrifice
for
his
Church
and
to
reconcile
us
unto
God
,
Psa.
110.
4.
Heb.
3.
1.
&
4.
14.
&
5.
5
,
6.
&c.
&
7.
3.
17.
&
8.
2
,
3.
&
9.
11.
14.
otherwise
we
should
never
have
been
justified
,
nor
sanctified
,
and
so
not
have
been
at
peace
with
God
.
Why
must
he
be
a
Prophet
,
Doctor
or
Apostle
?
To
teach
his
Church
,
Deut.
18.
15.
18.
Act.
3.
22.
&
7.
37.
Luke
4.
18.
otherwise
we
should
never
have
known
God
nor
the
things
that
belong
unto
him
,
Joh.
1.
18.
Why
must
he
be
a
King
or
Prince
?
To
rule
and
govern
his
Church
,
Psal.
110.
1
,
2
,
3.
Luk.
1.
33.
otherwise
we
should
never
have
been
delivered
from
the
captivity
of
sin
and
Satan
,
nor
be
put
in
possession
of
eternall
life
.
What
is
his
Priesthood
?
It
is
the
first
part
of
his
mediation
,
Heb.
5.
5
,
&c.
and
7.
1.
&
3.
13.
17
,
&c.
and
13.
11
,
12.
Where
is
the
doctrine
of
Christs
Priesthood
especially
handled
?
In
the
Epistle
to
the
Hebrews
,
and
namely
in
the
7
Chapter
,
from
the
13.
ver.
to
the
end
,
wherein
is
contained
a
declaration
of
his
office
of
Priesthood
,
being
compared
with
the
Priesthood
of
Aaron
;
the
Apostle
shewing
,
1.
What
manner
of
one
he
ought
to
be
that
hath
this
office
.
2.
How
he
executeth
it
.
Wherein
standeth
the
manner
of
him
that
shall
have
this
office
?
Partly
without
him
,
and
partly
within
himself
;
without
him
,
as
first
that
he
was
chosen
of
the
Tribe
of
Judah
,
and
not
of
Levi
;
to
shew
that
he
was
not
successor
of
Aaron
,
but
rather
was
to
abolish
all
those
Ceremoniall
services
and
offices
.
Secondly
,
that
the
Priests
of
Levi
were
appointed
by
the
law
of
the
fleshly
commandement
,
whereas
Christ
was
appointed
by
the
law
of
the
power
of
life
.
Thirdly
,
that
he
was
installed
in
it
by
his
Father
,
and
appointed
by
an
oath
for
ever
,
to
be
a
Priest
after
a
new
order
of
Melchisedec
.
What
benefit
ariseth
to
us
in
that
this
was
confirmed
by
an
oath
?
It
giveth
unto
us
comfortable
assurance
,
that
all
the
parts
of
his
Priesthood
be
performed
unto
us
,
and
that
he
paid
the
ransome
for
our
sins
.
Was
not
the
Word
of
God
sufficient
for
the
performance
of
this
promise
,
without
the
binding
of
it
with
an
oath
?
Yes
,
doubtlesse
,
but
the
Lord
in
this
promise
having
to
deal
with
weak
man
,
and
willing
more
abundantly
to
shew
unto
the
heires
of
promise
,
the
stablenesse
of
his
Counsell
,
bound
himself
by
an
oath
,
Heb.
6.
17.
Whereby
is
the
perpetuity
thereof
confirmed
?
In
that
it
did
not
proceed
by
succession
,
as
from
Aaron
to
Eleazar
,
from
Eleazar
to
Phinehas
,
and
so
by
descent
;
but
is
everlasting
,
always
abiding
in
him
;
which
is
another
difference
of
their
Priestly
office
.
What
profit
comes
to
us
by
the
perpetuity
of
his
Priesthood
?
That
he
continually
maketh
intercession
for
us
to
God
,
and
of
himself
alone
is
able
to
save
us
comming
to
the
Father
through
him
.
So
much
of
the
quality
of
him
that
is
to
be
Priest
,
which
is
without
him
;
what
is
the
part
that
is
within
him
?
1.
That
in
himself
he
is
holy
.
2.
To
others
harmlesse
and
innocent
.
3.
Undefiled
of
others
,
or
of
any
thing
;
and
to
speak
in
a
word
,
he
is
separated
from
sinners
:
in
all
which
,
he
differeth
from
that
of
Aaron
;
for
they
are
neither
holy
in
themselves
,
nor
innocent
;
neither
undefiled
,
but
polluting
and
being
polluted
by
others
.
What
is
the
fruit
we
gather
of
this
his
holinesse
,
innocency
and
undefilednesse
?
That
he
being
holy
,
innocent
,
undefiled
,
and
so
consequently
separated
from
sinners
,
the
same
is
attributed
to
the
faithfull
,
and
these
his
properties
imputed
for
theirs
;
and
therefore
he
freeth
them
both
from
originall
and
actuall
sins
:
Contrary
to
their
doctrine
,
who
say
,
that
he
delivereth
us
from
originall
sin
onely
,
and
that
we
must
make
satisfaction
for
actuall
.
What
is
the
difference
touching
the
execution
of
this
office
?
1.
That
they
offered
first
for
themselves
,
he
for
the
people
only
;
for
himself
he
needed
not
.
2.
He
but
once
,
they
many
times
.
3.
He
offered
himself
,
they
something
else
then
themselves
.
What
is
the
use
of
this
?
To
prove
the
absolutenesse
,
perfection
and
excellency
of
this
his
Priesthood
.
May
not
the
Priesthood
of
the
Papists
be
overthrown
by
all
these
arguments
,
and
proved
to
be
a
false
Priesthood
?
Yes
verily
;
What
comfort
have
we
by
the
Priesthood
of
Christ
?
Hereby
we
are
assured
that
he
is
our
Mediatour
,
and
that
we
also
are
made
Priests
.
What
need
was
there
of
such
a
Mediatour
?
Between
parties
so
disagreeing
,
the
one
of
finite
nature
offending
,
the
other
of
infinite
nature
offended
;
the
one
utterly
disabled
to
do
any
the
least
good
,
2
Cor.
3.
5.
or
satisfie
for
the
least
sin
,
Job
9.
3.
the
other
requiring
perfect
obedience
,
Deut.
27.
26.
and
satisfaction
,
Mat.
18.
34.
what
agreement
could
there
be
without
a
Mediatour
?
In
this
case
what
was
this
Mediatour
to
doe
?
He
was
to
work
the
means
of
our
salvation
and
reconciliation
to
God
.
1.
By
making
satisfaction
for
the
sin
of
man
.
2.
By
making
intercession
,
Mat.
20.
18.
Joh.
17.
19
,
20.
Heb.
7.
24
,
25
,
26
,
27.
therefore
Jesus
Christ
our
high
Priest
became
obedient
even
unto
the
death
,
offering
up
himself
a
sacrifice
once
for
all
,
to
make
a
full
satisfaction
for
all
our
sins
,
and
maketh
continuall
intercession
to
the
Father
in
our
name
,
whereby
the
wrath
of
God
is
appeased
,
his
Justice
is
satisfied
,
and
we
are
reconciled
.
Wherein
then
stands
his
satisfaction
to
Gods
Justice
,
In
yeelding
that
perfect
obedience
whereupon
dependeth
the
whole
merit
of
our
salvation
,
Dan.
9.
24.
Eph.
1.
2.
14
,
15
,
16.
What
is
the
effect
thereof
towards
us
?
Redemption
,
Luc.
1.
69.
Heb.
9.
24
,
25.
which
is
a
deliverance
of
us
from
sin
,
and
the
punishment
thereof
,
and
a
restoring
of
us
to
a
better
life
then
ever
Adam
had
,
Rom.
5.
15
,
16
,
17.
1
Cor.
15.
45.
For
our
Saviour
Christ
hath
first
redeemed
us
from
the
power
of
darknesse
,
Col.
1.
13.
namely
,
that
wofull
and
cursed
estate
which
we
had
justly
brought
upon
our selves
by
reason
of
our
sins
.
Secondly
,
translated
us
into
his
own
kingdome
and
glory
,
Col.
1.
12
,
13.
1
Cor.
2.
9.
a
far
more
glorious
and
excellent
estate
then
ever
our
first
parents
had
in
Paradise
.
How
hath
Christ
wrought
this
Redemption
?
Having
taken
our
nature
upon
him
,
he
hath
in
the
same
as
a
surety
in
our
stead
made
full
satisfaction
to
God
his
Father
,
by
paying
all
our
debts
,
and
so
hath
set
us
free
,
Heb.
7.
22.
What
is
this
debt
which
we
owe
to
God
,
that
he
hath
paid
for
us
?
This
debt
is
twofold
:
one
is
that
perfect
obedience
which
we
owe
unto
God
in
regard
of
that
excellent
estate
in
which
we
were
created
,
Deut.
12.
32.
The
other
is
the
punishment
due
unto
us
for
our
sins
in
transgressing
and
breaking
Gods
Covenants
,
which
is
the
curse
of
God
and
everlasting
death
.
Deut.
27.
26.
Rom.
6.
23.
Mat.
5.
17.
Gal.
3.
13.
&
4.
4
,
5.
2
Cor.
5.
21.
All
which
is
contained
in
the
law
of
God
,
which
is
the
hand-writing
between
God
and
us
concerning
the
old
Covenant
,
Col.
2.
15.
How
was
our
Saviour
to
make
satisfaction
for
this
our
debt
?
1.
By
performing
that
perfect
obedience
which
we
did
owe.
2.
By
suffering
that
punishment
due
unto
us
for
our
sins
,
that
so
he
might
put
out
the
hand-writing
between
God
and
us
,
and
set
us
free
.
What
then
be
the
parts
of
Christs
obedience
and
satisfaction
?
His
sufferings
,
and
his
righteousnesse
,
Phil.
2.
5
,
6
,
7
,
8.
1
Pet.
2.
24.
for
it
was
requisite
that
he
should
first
pay
all
our
debt
,
and
satisfie
Gods
justice
,
Esa.
53.
5
,
6.
Job
33.
24.
by
a
price
of
infinite
value
,
1
Tim.
2.
6.
2ly
.
Purchase
and
merit
for
us
Gods
favour
,
Eph
1.
6.
and
kingdome
by
a
most
absolute
and
perfect
obedience
,
Rom.
5.
19.
By
his
suffering
he
was
to
merit
unto
us
the
forgivenesse
of
our
sins
,
and
by
his
fulfilling
the
law
he
was
to
merit
unto
us
righteousnesse
,
both
which
are
necessarily
required
for
our
Justification
.
But
how
can
one
save
so
many
?
Because
the
Manhood
being
joyned
to
the
Godhead
,
it
maketh
the
passion
and
righteousnesse
of
Christ
of
infinite
merit
,
and
so
we
are
justified
by
a
Man
that
is
God
.
How
hath
Christ
made
satisfaction
for
our
sins
by
his
suffering
?
He
endured
most
grievous
torments
,
both
of
body
and
soul
,
offering
up
himself
unto
God
his
Father
as
a
Sacrifice
propitiatory
for
all
our
sinnes
,
2
Cor.
5.
21.
In
this
oblation
who
was
the
Priest
or
Sacrificer
?
None
but
Christ
,
Heb.
5.
5
,
6.
and
that
as
he
was
both
God
and
man
.
Who
was
the
sacrifice
?
Christ
himself
as
he
was
man
,
What
was
the
Altar
upon
which
he
was
offered
?
Christ
as
he
was
God
,
was
the
Altar
on
which
he
sacrificed
himself
,
Heb.
9.
14.
&
13.
10.
Rev.
8.
3.
How
often
was
he
offered
?
Never
but
once
,
Heb.
9.
28.
Whereunto
was
he
offered
?
Unto
the
shame
,
pain
,
torment
,
and
all
miseries
which
are
due
unto
us
for
our
sins
;
he
suffering
whatsoever
we
should
have
suffered
,
and
by
those
grievous
sufferings
making
payment
for
our
sins
,
Esa.
ch.
53.
Mat.
26.
28.
What
profit
commeth
by
this
sacrifice
?
By
his
most
painfull
sufferings
he
hath
satisfied
for
the
sins
of
the
whole
world
of
his
elect
,
Esa.
53.
5.
1
Pet.
2.
24.
1
John
2.
2.
and
appeased
the
wrath
of
his
Father
:
so
that
hereby
we
receive
at
onement
and
reconciliation
with
God
,
our
sins
are
taken
away
,
and
we
are
freed
from
all
those
punishments
of
body
and
soul
,
which
our
sins
have
deserved
,
Heb.
9.
26.
How
commeth
it
then
that
Christ
having
borne
the
punishment
of
our
sins
,
the
godly
are
yet
in
this
world
so
often
afflicted
for
them
with
grievous
torments
both
of
body
and
soul
,
and
that
for
the
most
part
more
then
the
ungodly
?
The
sufferings
of
the
godly
are
not
by
desert
any
satisfaction
for
their
sins
in
any
part
,
but
being
sanctified
in
the
most
holy
sufferings
of
Christ
they
are
medicines
against
sin
;
neither
is
their
affliction
properly
a
punishment
,
but
a
fatherly
correction
,
and
chastisement
in
the
world
that
they
should
not
perish
with
the
world
,
whereas
the
wicked
the
longer
they
are
spared
and
the
lesse
they
are
punished
in
this
life
,
their
danger
is
the
greater
,
for
God
reserveth
their
punishment
for
the
life
to
come
.
What
gather
you
of
this
?
That
we
should
not
grudge
at
the
prosperity
of
the
wicked
,
when
we
are
in
trouble
:
for
as
the
sheep
and
kine
are
put
in
full
pastures
to
be
prepared
to
the
Shambles
;
so
they
,
the
more
they
receive
in
this
life
,
the
neerer
and
the
heavier
is
their
destruction
in
the
life
which
is
to
come
,
Jer.
12.
3.
What
are
the
more
generall
things
which
he
suffered
in
this
life
?
Infirmities
in
his
flesh
,
indignities
from
the
world
,
and
temptations
from
the
Devill
(
Mat.
4.
2.
Joh.
4.
6
,
7.
&
8.
48.
52.
Luc.
4.
2.
)
Hitherto
belong
those
manifold
calamities
which
he
did
undergoe
,
poverty
,
hunger
,
thirst
,
wearinesse
,
reproach
,
&c.
What
benefits
doe
the
godly
reap
hereby
?
All
the
calamities
and
crosses
that
befall
them
in
this
life
are
sanctified
and
sweetned
to
them
,
so
that
now
they
are
not
punishments
of
sin
,
but
chastisements
of
a
mercifull
Father
.
What
are
the
more
speciall
things
which
he
suffered
at
or
upon
his
death
?
The
weight
of
Gods
wrath
,
the
terrours
of
death
,
sorrows
of
his
soul
,
and
torments
of
his
body
,
Esa.
53.
4.
10.
Mat.
26.
37
,
38.
Luc.
22.
44.
Mat.
26.
67.
What
learn
you
hence
?
To
admire
and
imitate
the
love
of
Christ
,
who
being
the
Son
of
God
,
became
a
man
of
sorrows
even
for
the
good
of
his
utter
enemies
,
Eph.
5.
2.
1
Joh.
3.
16.
Rom.
5.
7
,
8.
What
did
our
Saviour
Christ
suffer
in
soul
?
He
drank
the
full
cup
of
Gods
wrath
filled
unto
him
for
our
sakes
,
Mat.
26.
27
,
28.
Luc.
22.
44.
Rev.
19.
15.
Joh.
12.
2.
Esa
53.
5.
)
and
therefore
in
soul
he
did
abide
most
unspeakable
vexations
,
horrible
griefs
,
painfull
troubles
,
fear
of
mind
,
feeling
as
it
were
the
very
pangs
of
hell
;
into
which
both
before
,
and
most
of
all
when
he
hanged
upon
the
Crosse
,
he
was
cast
;
which
caused
him
before
his
bodily
passion
so
grievously
to
complain
.
What
benefit
and
comfort
receive
you
by
this
?
Hereby
we
have
our
souls
everlastingly
freed
from
Gods
eternall
wrath
,
and
herein
are
comforted
,
because
in
all
our
grievous
temptations
and
assaults
we
may
stay
and
make
sure
our selves
by
this
,
that
Christ
hath
delivered
us
from
the
sorrowfull
griefs
and
pains
of
hell
.
Now
for
our
Saviours
bodily
sufferings
,
Pontius
Pilate
?
1
Tim.
6.
13.
For
the
truth
of
the
story
,
and
fulfilling
of
his
own
prophecy
,
foretelling
his
suffering
under
a
forain
jurisdiction
and
authority
,
Mat.
20.
19.
Joh.
18.
31
,
32.
as
likewise
to
teach
us
that
he
appeared
willingly
and
of
his
own
accord
before
a
mortall
Judge
,
of
whom
he
was
pronounced
innocent
,
and
yet
by
the
same
he
was
condemned
.
What
comfort
have
you
hereof
?
That
my
Saviour
thus
suffering
,
not
any
whit
for
his
own
sins
,
but
wholly
for
mine
and
for
other
mens
sins
,
before
an
earthly
Judge
,
I
shall
be
discharged
before
the
heavenly
Judgement
seat
.
What
did
he
chiefly
suffer
under
Pontius
Pilate
?
He
was
apprehended
,
accused
,
arraigned
,
mocked
,
scourged
,
condemned
and
crucified
(
Mat.
26.
27.
and
28.
chapters
.
)
What
learn
you
here
?
That
he
that
knew
no
sin
was
made
sin
for
us
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
2
Cor.
5.
21.
1
Pet.
2.
24.
Did
Christ
suffer
these
things
willingly
,
as
he
suffered
them
innocently
?
Yes
;
he
laid
down
his
life
meekly
as
the
sheep
doth
his
fleece
before
the
shearer
,
being
obedient
even
unto
the
death
,
Luc.
23.
41.
1
Pet.
2.
22.
Esa.
53.
7.
Phil.
2.
8.
Heb.
5.
8.
Vnto
what
death
was
he
so
obedient
?
Even
unto
the
most
reproachfull
,
painfull
and
dreadfull
death
,
the
death
of
the
Crosse
,
Mat.
27.
30.
38.
Phil.
2.
8.
Why
was
Christ
put
unto
this
death
of
the
Crosse
?
Because
it
was
not
a
common
death
,
but
such
a
death
as
was
accursed
both
of
God
and
man
,
that
so
he
being
made
a
curse
for
us
,
he
might
redeem
us
from
a
curse
due
unto
us
,
Deut.
21.
23.
Gal.
3.
13.
What
comfort
have
you
by
this
?
I
am
comforted
in
this
,
because
I
am
delivered
from
the
curse
which
I
have
deserved
by
the
breach
of
the
law
,
and
shall
obtain
the
blessing
due
unto
him
for
keeping
of
the
same
.
Why
was
it
requisite
that
our
Saviours
soul
should
be
separated
from
his
body
?
Because
we
were
all
dead
,
that
so
he
might
be
the
death
of
death
for
us
,
2
Cor.
5.
14
,
15.
Heb.
2.
14.
1
Cor.
15.
54
,
55.
for
by
sin
death
came
into
the
world
,
and
therefore
the
Justice
of
God
could
not
have
been
satisfied
for
our
sins
,
unlesse
death
had
been
joyned
with
his
sufferings
.
How
could
the
death
and
sufferings
of
Christ
,
which
were
but
for
a
short
time
,
be
a
full
satisfaction
for
us
,
which
have
deserved
eternall
death
?
Although
they
were
not
everlasting
,
yet
in
regard
of
the
worthinesse
of
the
person
who
suffered
them
,
they
were
equivalent
to
everlasting
torments
;
forasmuch
as
not
a
bare
man
,
nor
an
Angel
did
suffer
them
,
but
the
eternall
Son
of
God
,
(
though
not
in
his
Godhead
,
but
in
our
nature
which
he
assumed
)
his
person
,
Majesty
,
Deity
,
Goodnesse
,
Justice
,
Righteousnesse
,
being
every
way
infinite
and
eternall
,
made
that
which
he
suffered
of
no
lesse
force
and
value
then
eternall
torments
upon
others
,
yea
even
upon
all
the
world
besides
.
For
even
as
the
death
of
a
Prince
(
being
but
a
man
?
and
a
sinfull
man
)
is
of
more
reckoning
then
the
death
of
an
Army
of
other
men
,
because
he
is
the
Prince
;
much
more
shall
the
death
and
sufferings
of
the
Son
of
God
the
Prince
of
all
Princes
,
not
finite
,
but
every
way
infinite
,
and
without
sin
;
much
more
I
say
shall
that
be
of
more
reckoning
with
his
Father
then
the
sufferings
of
all
the
world
,
and
the
time
of
his
sufferings
of
more
value
(
for
the
worthinesse
of
his
person
)
then
if
all
the
men
in
the
world
had
suffered
for
ever
and
ever
.
What
use
are
we
to
make
of
Christs
death
and
passion
?
1.
The
consideration
hereof
may
bring
us
to
a
sound
perswasion
and
feeling
of
our
sins
,
because
they
have
deserved
so
grievous
a
punishment
,
as
either
the
death
of
the
Son
of
God
,
or
hell
fire
.
2.
Hereby
we
reap
unspeakable
comfort
,
forasmuch
as
by
his
stripes
we
are
healed
,
by
his
bloud
washed
,
by
his
sacrifice
God
is
satisfied
,
and
by
his
death
we
are
saved
and
redeemed
,
1
Pet.
2.
24.
Rev.
1.
5.
Heb.
10.
10.
12.
Rom.
5.
8
,
9
,
10.
3.
We
learn
from
hence
to
die
to
our
sins
,
and
to
live
henceforth
unto
him
that
hath
dyed
for
us
,
Rom.
6.
2.
6.
2
Cor.
5.
15.
What
befell
our
Saviour
after
his
soule
was
separated
from
his
body
?
He
was
buried
,
Why
was
it
needfull
that
Christ
should
be
buried
?
1.
To
assure
us
more
fully
that
he
was
truly
dead
,
Mat.
27.
59
,
60.
94
,
65
,
66.
Act.
2.
29.
2.
That
even
in
the
grave
,
the
very
fortresse
of
death
,
he
might
loose
the
sorrows
and
bands
of
death
,
Act.
2.
14.
1
Cor.
15.
55.
What
is
meant
by
his
descending
into
Hell
?
Not
that
he
went
to
the
place
of
the
damned
,
but
that
he
went
absolutely
unto
the
estate
of
the
dead
,
Rom.
10.
7.
Eph.
4.
9.
What
doe
you
call
the
estate
of
the
dead
?
That
departing
this
life
he
went
in
his
soul
into
heaven
,
Luc.
23.
43.
and
was
in
his
body
under
the
very
power
and
dominion
of
death
for
a
season
,
Acts
2.
24.
Heb.
2.
14.
Rom.
6.
9.
What
comfort
have
you
by
Christs
death
,
buriall
,
and
lying
under
the
power
of
death
?
1.
I
am
comforted
,
because
my
sinnes
are
fully
discharged
in
his
death
,
and
so
buried
,
that
they
shall
never
come
into
remembrance
.
2.
My
comfort
is
the
more
,
because
by
the
vertue
of
his
death
and
buriall
sin
shall
be
killed
in
me
and
buried
,
so
that
henceforth
it
shall
have
no
power
to
reign
over
me
.
3.
I
need
not
to
fear
death
,
seeing
that
sin
which
is
the
sting
of
death
is
taken
away
by
the
death
of
Christ
,
and
that
now
death
is
made
unto
me
an
entrance
into
his
life
.
Hitherto
of
his
sufferings
,
what
is
the
other
part
of
his
satisfaction
?
His
perfect
righteousnesse
,
Ps.
40.
7
,
8.
Rom.
3.
19.
&
5.
19.
Why
was
it
necessary
that
Christ
should
as
well
fulfill
the
Law
,
as
suffer
for
us
?
Because
as
by
his
sufferings
he
took
away
our
unrighteousnesse
,
and
freed
us
from
the
punishment
due
to
us
for
our
sins
:
so
by
performing
for
us
absolute
obedience
to
the
whole
law
of
God
,
he
hath
merited
our
righteousnesse
(
making
us
just
and
holy
in
the
sight
of
God
)
and
purchased
eternall
happinesse
for
us
in
the
life
to
come
,
2
Cor.
5.
21.
Gal.
4.
4
,
5.
1
Cor.
1.
30.
Rom.
8.
3
,
4.
For
as
we
are
made
unrighteous
by
Adams
sinne
,
so
are
we
made
fully
and
wholly
righteous
,
being
justified
by
a
man
that
is
God
.
How
manifold
is
the
righteousnesse
of
our
Saviour
?
Two-fold
:
Originall
,
&
Actuall
.
What
is
his
originall
righteousnesse
?
The
perfect
integrity
and
purenesse
of
his
humane
nature
,
which
in
himselfe
was
without
all
guile
,
and
the
least
staine
of
corruption
.
Heb.
7.
26.
Being
very
man
,
how
could
he
be
without
sin
?
The
course
of
naturall
corruption
was
prevented
,
because
he
was
not
begotten
after
the
ordinary
course
by
man
,
but
was
conceived
in
the
wombe
of
a
Virgin
without
the
help
of
man
,
by
the
immediate
power
and
operation
of
the
holy
Ghost
;
forming
him
of
the
onely
substance
of
the
woman
,
and
perfectly
sanctifying
that
substance
in
the
Conception
.
Luk.
1.
34
,
35.
42.
So
was
hee
borne
holy
,
and
without
sinne
;
whereunto
all
other
men
by
nature
are
subject
.
Why
was
it
necessary
that
Christ
should
bee
conceived
without
sinne
?
First
,
because
otherwise
the
God-head
and
Man-hood
could
not
be
joyned
together
,
for
God
can
have
no
communion
with
sinne
,
much
lesse
bee
united
unto
it
,
which
is
sinfull
,
in
a
personall
union
.
Secondly
,
being
our
Priest
he
must
be
holy
,
harmlesse
,
undefiled
,
and
perfectly
just
;
without
exception
.
Heb.
7.
26.
1
Joh.
3.
5.
For
if
he
had
been
a
sinner
himselfe
,
he
could
not
have
satisfied
for
the
sinnes
of
other
men
,
neither
could
it
be
,
that
an
unholy
thing
could
make
us
holy
.
What
fruit
then
and
benefit
have
we
by
his
originall
righteousnesse
?
First
,
his
pure
Conception
is
imputed
unto
us
,
and
the
corrupruption
of
our
nature
covered
from
Gods
eyes
,
whiles
his
righteousnesse
as
a
garment
is
put
upon
us
.
Secondly
,
our
originall
sinne
is
hereby
dayly
diminished
,
and
fretted
away
;
and
the
contrary
holinesse
increased
in
us
.
What
is
his
actuall
holinesse
?
That
absolute
obedience
whereby
he
fulfilled
in
act
every
branch
of
the
Law
of
God
,
walking
in
all
the
Commandements
,
and
perfectly
performing
both
in
thought
,
word
,
and
deed
,
whatsoever
the
Law
of
God
did
command
:
and
failing
in
no
duties
,
either
in
the
worship
and
service
of
God
,
or
duty
towards
men
.
Matth.
3.
15.
Rom.
5.
18.
&
4.
8.
What
benefit
have
we
hereby
?
1.
All
our
actuall
sins
are
covered
while
we
are
cloathed
by
faith
with
his
actuall
holinesse
.
2.
We
are
enabled
by
him
dayly
to
dye
unto
sinne
,
and
more
and
more
to
live
unto
righteousnesse
of
life
.
But
receive
we
no
more
by
Christ
,
then
those
blessings
which
we
lost
in
Adam
?
Yes
,
we
receive
an
high
degree
of
felicity
by
the
second
Adam
,
more
then
we
lost
by
the
first
,
Rom.
5.
1.
for
being
by
faith
incorporated
into
him
,
and
by
communication
of
his
Spirit
unseparably
knit
unto
him
,
we
become
the
children
and
heires
of
God
,
and
fellow-heires
with
Christ
Jesus
,
Gal.
4.
6
,
7.
1
Cor.
12.
12
,
13.
Rom.
8.
9
,
10.
who
carrieth
us
as
our
head
unto
the
highest
degree
of
happinesse
in
the
Kingdome
of
heaven
,
where
we
shall
lead
,
not
a
naturall
life
,
as
Adam
did
in
Paradise
,
with
meat
,
drink
,
and
sleep
;
but
a
spirituall
life
in
all
unspeakeable
manner
and
glory
.
There
remaineth
yet
the
second
part
of
Christs
Priesthood
,
It
is
that
work
whereby
he
alone
doth
continually
appeare
before
his
Father
in
heaven
,
to
make
request
for
his
elect
in
his
own
worthinesse
,
making
the
faithfull
and
all
their
prayers
acceptable
unto
him
by
applying
the
merits
of
his
own
perfect
satisfaction
unto
them
,
and
taking
away
all
the
pollution
that
cleaveth
to
their
good
works
,
by
the
merits
of
his
passion
;
Rom.
8.
34.
Heb.
9.
24.
&
12.
24.
1
Joh.
2.
1
,
2.
1
Pet.
2.
5.
Exod.
28.
36
,
37
,
38.
In
how
many
things
doth
his
intercession
consist
?
In
five
.
1.
In
making
continuall
request
in
our
name
unto
God
the
Father
,
by
the
vertue
of
his
own
merits
.
Secondly
,
in
freeing
us
from
the
accusations
of
our
adversaries
.
Thirdly
,
in
teaching
us
by
his
Spirit
,
to
pray
,
and
send
up
supplications
for
our selves
and
others
.
Fourthly
,
in
presenting
our
prayers
unto
God
,
and
making
them
acceptable
in
his
sight
.
Fifthly
,
in
covering
our
sins
from
the
sight
of
God
by
applying
unto
us
the
vertue
of
his
mediation
.
What
fruit
then
have
we
by
his
intercession
?
1.
It
doth
reconcile
us
to
the
Father
,
for
those
sins
which
we
doe
dayly
commit
.
2.
Being
reconciled
in
him
,
we
may
pray
to
God
with
boldnesse
,
and
call
him
Father
.
3.
Through
the
intercession
of
our
Saviour
Christ
,
our
good
works
are
of
accompt
before
God
.
How
are
we
made
Priests
unto
God
by
our
communion
with
Christ
?
Being
sanctified
by
him
,
and
our
persons
received
into
favour
,
Ephes.
1.
6.
we
have
freedome
and
boldnesse
to
draw
neare
and
offer
our selves
,
soules
,
and
bodies
,
and
all
that
we
have
,
as
a
reasonable
sacrifice
to
God
the
Father
;
and
so
we
are
admitted
as
a
spirituall
Priesthood
(
1
Pet.
2.
5.
)
to
offer
up
the
sacrifices
of
our
obedience
,
prayers
,
and
thanksgiving
;
which
howsoever
imperfect
in
themselves
,
(
Esa.
64.
6.
)
and
deserving
rather
punishment
then
reward
;
(
Psalm
.
143.
2.
Tit.
3.
5.
)
are
yet
,
as
our
persons
,
made
acceptable
unto
God
,
and
have
promise
of
reward
,
(
Matth.
10.
41
,
42.
)
by
the
onely
merit
and
intercession
of
the
same
our
high
Priest
.
So
much
of
our
Saviours
Priestly-office
which
is
exercised
in
things
concerning
God
:
By
communicating
unto
man
that
grace
and
redemption
which
he
hath
purchased
from
his
Father
.
Rom.
5.
15.
17.
19
Joh.
5.
21.
17.
2.
6.
Luk.
4.
18
,
19.
What
parts
of
his
office
doth
he
exercise
therein
?
His
Propheticall
and
Kingly
office
.
Acts
3.
22
,
23.
Psal.
2.
6
,
7
,
8.
What
is
this
Propheticall
office
?
The
office
of
instructing
his
Church
,
by
revealing
unto
it
the
way
and
meanes
of
salvation
,
and
declaring
the
whole
will
of
his
Father
unto
us
,
in
which
respect
he
was
,
he
is
,
and
ever
shall
be
our
Prophet
,
Doctor
,
or
Apostle
;
Esa.
61.
3
,
4.
Psal.
2.
6.
7.
Luk.
4.
18.
Mat.
17.
5.
23.
8
,
9
,
10.
Heb.
3.
1
,
2.
For
what
reasons
must
Christ
be
a
Prophet
?
First
,
to
reveale
and
deliver
unto
his
people
so
much
of
the
will
of
God
as
is
needfull
for
their
salvation
.
Secondly
,
to
open
and
expound
the
same
being
delivered
.
Thirdly
,
to
make
them
understand
and
beleeve
the
same
.
Fourthly
,
to
purge
his
Church
from
errors
.
Fifthly
,
to
place
Ministers
in
his
Church
to
teach
his
people
.
In
what
respect
doe
you
say
that
he
is
the
onely
teacher
of
his
Church
?
1.
In
that
he
only
knowing
the
Fathers
as
his
Sonne
,
hath
the
prerogative
to
reveale
him
of
himselfe
,
and
others
by
him
to
us
:
for
no
man
knoweth
the
Father
but
the
Sonne
,
and
he
to
whom
the
Sonne
will
reveale
him
,
Mat.
11.
27.
2.
In
that
he
is
onely
able
to
cause
our
hearts
to
beleeve
and
understand
the
matter
he
doth
teach
and
reveale
.
What
were
then
the
Prophets
and
Apostles
?
They
were
his
Disciples
and
servants
,
and
spake
by
his
Spirit
.
1
Pet.
1.
10
,
11.
&
3.
19.
Nehemiah
9.
30.
Eph.
2.
17.
What
difference
is
there
between
the
teaching
of
Christ
,
and
of
the
Prophets
and
Ministers
sent
from
him
?
1.
Christ
taught
with
another
authority
then
did
ever
any
other
Minister
before
,
or
after
him
.
Mat.
5.
22.
28.
32.
34.
44.
&
7.
28
,
29.
Mark
.
1.
22.
2.
By
vertue
of
his
Propheticall
office
,
he
did
not
only
bring
an
outward
sound
unto
the
eare
,
but
wrought
(
as
he
did
before
his
comming
,
and
as
he
doth
now
by
the
ministery
of
his
word
)
an
alteration
of
the
mind
so
farre
as
to
the
clearing
of
the
understanding
.
How
then
doth
our
Saviour
perform
his
Propheticall
office
?
Two
wayes
,
outwardly
,
and
inwardly
.
How
inwardly
?
By
the
teaching
and
operation
of
his
holy
Spirit
,
Ioh.
6.
45.
Act.
16.
14.
How
outwardly
?
By
opening
the
whole
will
of
his
Father
,
and
confirming
the
same
with
so
many
signes
and
wonders
.
How
did
he
this
?
Both
in
his
own
person
when
he
was
upon
the
earth
,
Heb.
2.
2
,
3.
as
a
Minister
of
the
circumcision
,
Rom.
15.
18.
but
with
the
authority
of
the
Law-giver
,
Mat.
7.
29.
and
by
his
servants
the
Ministers
,
Mat.
10.
40.
Luk.
10.
16.
from
the
beginning
of
the
world
to
the
end
thereof
;
before
his
incarnation
by
the
Prophets
,
Priests
,
and
Scribes
of
the
old
Testament
;
Heb.
1.
1.
1
Pet.
1.
11
,
12.
&
3.
18
,
19.
2
Pet.
1.
19.
20
,
21.
Hos.
4.
6.
Mat.
2.
5.
&
6.
17.
&
23.
37.
And
since
to
the
worlds
end
by
his
Apostles
and
Ministers
called
and
fitted
by
him
for
that
purpose
;
2
Cor.
4.
6.
&
5.
19
,
20.
Eph.
4.
8.
11
,
12
,
13.
How
doth
it
appeare
that
he
hath
opened
the
whole
will
of
his
Father
unto
us
?
Both
by
his
own
testimony
,
Joh.
15.
15.
I
call
you
no
more
servants
,
because
the
servant
knoweth
not
what
his
Master
doth
,
but
I
call
you
friends
,
because
all
which
I
have
heard
of
my
Father
,
I
have
made
knowne
unto
you
;
and
by
the
Apostles
comparison
,
Heb.
3.
preferring
him
before
Moses
,
though
faithfull
in
Gods
house
.
In
what
respect
is
our
Saviour
preferred
before
Moses
?
1.
As
the
builder
to
the
house
,
or
one
stone
of
the
house
.
2.
Moses
was
only
a
servant
in
the
house
,
our
Saviour
Master
over
the
house
.
3.
Moses
was
a
witnesse
only
,
and
writer
of
things
to
be
revealed
,
but
our
Saviour
was
the
end
and
finisher
of
those
things
.
What
learn
you
from
hence
?
1.
That
it
is
a
foul
errour
in
them
that
think
of
our
Saviour
Christ
(
so
faithfull
)
hath
not
delivered
all
things
pertaining
to
the
necessary
instruction
and
government
of
the
Church
,
but
left
them
to
the
traditions
and
inventions
of
men
.
2.
That
sith
our
Saviour
was
so
faithfull
in
his
office
,
that
he
hath
concealed
nothing
that
was
committed
to
him
to
be
declared
;
the
Ministers
of
the
word
should
not
suppresse
in
silence
for
feare
or
flattery
the
things
that
are
necessarily
to
be
delivered
,
and
that
are
in
their
times
to
be
revealed
.
3.
That
we
should
rest
abundantly
contented
with
that
Christ
hath
taught
,
rejecting
whatsoever
else
the
boldnes
of
men
would
put
upon
on
us
.
Did
he
first
begin
to
be
the
Prophet
,
Doctor
,
or
Apostle
of
his
Church
,
when
he
came
into
the
world
?
No
,
but
when
he
opened
first
his
Fathers
will
unto
us
by
the
ministery
of
his
servants
the
Prophets
,
1
Pet.
1.
10
,
11.
&
3.
19.
Heb.
3.
7.
Is
his
Propheticall
office
the
same
now
in
the
time
of
the
Gospell
,
that
it
was
before
and
under
the
Law
?
It
is
in
substance
one
and
the
same
,
but
it
differeth
in
the
manner
and
measure
of
revelation
:
for
the
same
doctrine
was
revealed
by
the
ministery
of
the
Prophets
before
the
Law
,
by
word
alone
,
after
by
word
written
,
and
in
the
time
of
the
Gospell
more
plainly
and
fully
by
the
Apostles
and
Evangelists
.
What
have
we
to
gather
hence
,
that
Christ
taught
and
teacheth
by
the
Prophets
,
Evangelists
,
and
Apostles
?
1.
In
what
estimation
we
ought
to
have
the
books
of
the
old
Testament
,
sith
the
same
Spirit
spake
then
that
speaketh
now
,
and
the
same
Christ
.
2.
We
must
carry
our selves
in
the
hearing
of
the
word
of
God
not
to
harden
our
hearts
,
Heb.
3.
8.
15.
For
as
much
as
the
carelesse
and
fruitlesse
hearing
thereof
,
hardeneth
men
to
further
Judgement
:
for
it
is
a
two-edged
sword
to
strike
to
life
,
or
to
strike
to
death
;
it
is
either
the
favour
of
life
to
life
,
or
the
savour
of
death
to
death
;
2
Cor.
2.
16.
How
doth
the
Apostle
presse
this
?
Heb.
3.
verse
8
,
9
,
10.
&c.
First
,
he
aggravateth
the
refusall
of
this
office
of
our
Saviour
against
the
Israelites
by
the
time
,
forty
yeares
;
by
the
place
,
the
wildernesse
,
and
by
the
multitude
of
his
benefits
;
then
he
maketh
an
application
thereof
,
verse
12
,
13.
consisting
of
two
parts
.
1.
A
removing
from
evill
.
2.
A
moving
to
good
.
What
comfort
have
we
by
the
Propheticall
office
of
our
Saviour
?
1.
Hereby
we
are
sure
that
he
will
lead
us
into
all
truth
revealed
in
his
word
,
needfull
for
Gods
glory
,
and
our
salvation
.
2.
We
are
in
some
sort
partakers
of
the
office
of
his
prophecie
by
the
knowledge
of
his
will
:
for
he
maketh
all
his
to
prophecie
in
their
measure
,
enabling
them
to
teach
themselves
and
their
brethren
,
by
comforting
,
counselling
,
and
exhorting
one
another
privately
to
good
things
,
and
withdrawing
one
another
from
evill
as
occasion
serveth
.
Acts
2.
17
,
18.
So
much
of
the
Propheticall
office
of
our
Saviour
Christ
,
It
is
the
exercise
of
that
power
given
him
by
God
over
all
,
(
Ps.
110.
1.
Ezek.
34.
24.
)
and
the
possession
of
all
(
Mat.
28.
18.
Psalm
.
2.
8
,
&c.
)
for
the
spirituall
government
and
salvation
of
his
elect
,
(
Esa.
9.
7.
Luk.
1.
32
,
33.
)
and
for
the
destruction
of
his
and
their
enemies
;
Psalm
.
45.
5.
For
what
reasons
must
Christ
be
a
King
?
1.
That
he
might
gather
together
all
his
Subjects
into
one
body
of
the
Church
out
of
the
world
.
2.
That
he
might
bountifully
bestow
upon
them
,
and
convey
unto
them
all
the
aforesaid
meanes
of
salvation
,
guiding
them
unto
everlasting
life
by
his
Word
and
Spirit
.
3.
That
he
might
appoint
Lawes
,
and
Statutes
,
which
should
direct
his
people
,
and
bind
their
consciences
to
the
obedience
of
the
same
.
4.
That
he
might
rule
and
governe
them
,
and
keep
them
in
obedience
to
his
Lawes
.
5.
That
he
might
appoint
officers
,
and
a
setled
government
in
his
Church
,
whereby
it
might
be
ordered
.
6.
That
he
might
defend
them
from
the
violence
and
outrage
of
all
their
enemies
,
both
corporall
and
spirituall
.
7.
That
he
might
bestow
many
notable
priviledges
,
and
rewards
upon
them
.
8.
That
he
might
execute
his
judgements
upon
the
enemies
of
his
subjects
.
How
doth
he
shew
himselfe
to
be
a
King
?
By
all
that
power
which
he
did
manifest
as
well
in
vanquishing
death
and
hell
,
as
in
gathering
the
people
unto
himselfe
which
he
had
formerly
ransomed
,
and
in
ruling
them
being
gathered
,
as
also
in
defending
of
them
,
and
applying
of
those
blessings
unto
them
,
which
he
hath
purchased
for
them
.
How
did
he
manifest
that
power
?
First
,
in
that
being
dead
and
buried
he
rose
from
the
grave
,
quickned
his
dead
body
,
ascended
into
heaven
,
and
now
sitteth
at
the
right
hand
of
his
Father
with
full
power
and
glory
in
heaven
,
Act.
10.
30.
Eph.
4.
8.
Secondly
,
in
governing
of
his
Church
in
this
world
,
(
1
Cor.
15.
25
,
26
,
27
,
28.
)
continually
inspiring
and
directing
his
servants
by
the
divine
power
of
his
holy
Spirit
,
according
to
his
holy
word
,
Esa.
9.
7.
30.
21.
Thirdly
,
Why
is
Christ
Jesus
also
called
our
Lord
?
Because
he
is
the
Lord
of
glory
and
life
that
hath
bought
us
,
(
1
Cor.
1.
2.
)
our
head
that
must
govern
us
;
and
our
Soveraigne
that
subdues
all
our
enemies
unto
us
,
Act
3.
15.
1
Cor.
2.
8.
1
Pet.
1
,
19.
Eph.
1.
22.
Joshua
5.
14
,
15.
Dan.
12.
1.
Heb.
1.
10.
14
,
15.
How
hath
he
bought
us
?
Not
with
gold
or
silver
,
but
with
his
precious
blood
he
hath
purchased
us
to
be
a
peculiar
people
to
himself
,
1
Pet.
1.
18.
What
comfort
have
you
by
this
?
Seeing
he
hath
paid
such
a
price
for
us
,
he
will
not
suffer
us
to
perish
.
What
learn
you
from
hence
,
that
Christ
is
our
head
to
govern
us
?
To
obey
his
Commandements
,
and
bear
his
rebukes
and
chastisements
,
Luk.
6.
46.
John
14.
15.
Col.
3.
23
,
24.
In
what
place
of
Scripture
is
the
doctrine
of
Christs
Kingdome
specially
laid
down
?
In
Esa.
9.
vers.
6
,
7.
For
unto
us
a
child
is
born
,
and
unto
us
a
son
is
given
,
and
the
government
is
upon
his
shoulder
,
and
he
shall
call
his
name
Wonderfull
,
Counsellour
,
The
mighty
God
,
The
everlasting
Father
,
The
Prince
of
Peace
.
The
increase
of
his
government
and
peace
shall
have
none
end
,
and
he
shall
sit
upon
the
throne
of
David
,
and
upon
his
Kingdome
to
order
it
and
to
establish
it
with
Judgement
,
and
with
Justice
,
from
henceforth
even
for
ever
;
the
zeale
of
the
Lord
of
hosts
will
perform
this
,
Psal.
110.
1
,
2.
&c.
What
are
we
here
taught
concerning
Christs
Kingdome
?
The
benefit
that
we
receive
by
it
,
and
the
cause
of
it
.
How
is
the
former
set
forth
?
By
declaration
,
First
,
of
his
person
,
that
he
is
a
child
born
,
namely
God
made
man
,
whereof
hath
been
spoken
.
Secondly
,
of
his
properties
,
with
the
effects
of
the
same
.
How
are
his
properties
here
expressed
?
They
are
first
generally
set
forth
by
comparison
of
the
unlikelihood
of
his
Kingdome
,
with
the
Regiments
of
worldly
Potentates
.
What
difference
or
inequality
is
there
?
That
whereas
other
Kings
execute
matters
by
their
Lievtenants
and
Deputies
armed
with
their
authority
;
In
our
Saviours
Kingdome
although
there
be
used
instruments
,
yet
do
they
accomplish
his
will
and
purpose
,
not
only
by
his
authority
,
but
also
by
his
strength
and
vertue
.
What
further
doctrine
doe
you
note
hence
?
That
the
man
of
sin
(
or
Pope
of
Rome
)
is
not
the
ministeriall
head
of
the
Church
,
which
is
Christs
Kingdom
,
sith
he
is
himselfe
present
,
yea
,
and
that
most
notably
by
his
Spirit
,
and
more
to
the
advantage
of
his
Church
,
then
when
he
was
bodily
present
,
Ioh.
16.
7.
How
are
his
properties
set
forth
more
particularly
?
First
,
that
he
should
be
called
Wonderfull
,
not
that
it
should
be
his
proper
name
,
which
was
only
Jesus
:
But
that
he
should
be
as
renownedly
known
to
be
Wonderfull
,
as
men
are
known
by
their
names
.
How
is
he
Wonderfull
?
Partly
in
his
person
,
as
is
before
said
,
and
partly
in
his
works
;
namely
,
First
,
in
the
creation
of
the
world
;
Secondly
,
in
the
preservation
,
and
especially
in
the
redemption
of
it
.
What
is
the
next
that
followeth
?
It
is
shewed
more
particularly
wherein
he
is
Wonderfull
,
and
first
,
that
he
is
Wonderfull
in
counsell
,
and
The
Counsellour
.
What
is
here
to
be
observed
?
First
,
in
the
government
of
a
Kingdom
,
counsell
and
wisdom
are
the
chief
;
as
that
which
is
preferred
to
strength
,
Esa.
9.
15.
2
Sam.
20.
16.
Eccl.
7.
19.
9.
16.
Prov.
21.
22.
24.
5.
and
therefore
that
we
may
assure
our selves
,
that
in
the
Kingdom
of
Christ
all
things
are
done
wisely
,
nothing
rashly
,
in
which
respect
he
is
said
to
have
a
long
stoal
and
a
white
head
,
Rev.
1.
13
,
14.
Secondly
,
a
great
comfort
for
the
children
of
God
,
that
our
Saviour
Christ
is
our
Counsellour
who
giveth
all
sound
advice
.
Thirdly
,
that
when
we
are
in
any
perplexity
and
know
not
which
way
to
turn
,
yet
we
may
come
to
our
Saviour
Christ
who
is
given
unto
us
for
a
Counsellour
.
By
what
means
may
we
come
to
him
for
advice
?
By
our
humble
supplications
and
prayers
to
him
.
How
may
we
receive
advice
from
him
?
By
the
doctrine
of
God
drawn
out
of
his
holy
word
,
which
is
therefore
termed
the
man
of
our
counsell
,
Psal.
119.
24.
What
is
the
next
property
?
That
he
is
wonderfull
in
might
,
and
the
strong
God
,
having
all
sound
strength
.
What
have
we
here
to
learn
?
1.
That
as
he
is
wise
and
doth
all
things
pertaining
to
the
good
of
his
Church
,
so
he
is
of
power
to
execute
all
that
he
adviseth
wisely
.
2.
That
as
there
is
in
us
no
advice
of
our selves
,
so
there
is
in
us
no
sound
strength
to
keep
us
from
any
evill
,
but
that
as
he
giveth
good
advice
to
his
,
so
doth
he
with
his
own
power
perform
and
effect
it
.
Phil.
2
13.
And
therefore
although
we
be
as
the
vine
,
of
all
other
trees
the
weakest
,
or
as
the
sheep
,
of
all
other
beasts
the
simplest
,
yet
we
have
for
our
vine
a
gardner
,
and
for
our
shepherd
Christ
Jesus
the
mighty
strong
God
.
3.
That
we
should
take
heed
how
we
depart
from
his
obedience
,
for
he
will
do
what
he
listeth
;
for
if
to
obey
be
a
good
means
to
help
us
into
the
favour
of
our
earthly
Princes
,
it
will
much
more
help
us
in
the
favour
of
the
King
of
Kings
.
What
other
properties
follow
?
Two
other
,
which
are
,
as
it
were
,
the
branches
and
effects
of
the
former
.
1.
That
he
is
the
Father
of
eternities
.
2.
The
Prince
of
Peace
.
Sith
he
is
called
the
Father
of
eternities
,
is
there
not
a
confusion
of
persons
?
In
no
wise
,
for
it
is
a
borrowed
speech
,
signifying
that
he
is
the
authour
of
eternity
.
What
doe
you
here
gather
?
That
where
other
Kingdomes
alter
,
his
is
everlasting
,
Dan.
2.
44.
What
doctrine
is
thereof
to
be
gathered
?
First
,
that
the
Kingdom
of
our
Saviour
Christ
being
perpetuall
,
he
dasheth
&
crushes
in
peeces
al
other
mighty
Monarchies
&
Regiments
that
shall
rise
up
against
him
;
and
therfore
,
that
his
Church
&
subjects
generally
,
and
every
particular
member
need
not
to
feare
any
power
whatsoever
.
Secondly
,
that
whatsoever
we
have
by
nature
or
industry
,
is
momentany
,
like
unto
the
grasse
that
fadeth
away
;
and
whatsoever
durable
thing
we
have
,
we
have
it
from
Christ
.
What
is
the
second
property
arising
out
of
the
former
?
That
he
is
the
Prince
of
peace
;
that
is
,
the
procurer
,
cause
and
ground
of
peace
,
that
causeth
his
subjects
to
continue
in
peace
and
quietnesse
.
Of
what
nature
is
this
peace
?
It
is
spirituall
,
Rom.
5.
1.
Eph.
2.
14
,
15
,
16
,
17
,
1.
When
we
have
peace
with
God
.
2.
When
we
have
peace
in
our
Consciences
.
3.
When
there
is
peace
between
men
and
men
,
which
ariseth
out
of
both
the
former
.
Where
should
this
peace
be
established
?
Upon
the
throne
of
David
:
that
is
,
in
the
Church
of
God
.
What
is
the
cause
of
all
this
?
The
love
and
zeal
of
God
,
breaking
thorough
all
lets
,
either
inward
,
from
our selves
and
our
own
sins
;
or
outward
,
from
the
enmity
of
the
Devill
and
the
world
,
Esa.
9.
7.
What
fruit
receive
we
by
the
Kingly
office
of
our
Saviour
Christ
?
By
it
all
the
treasures
brought
in
by
his
Priestly
and
Propheticall
office
,
are
dealt
to
us
continually
.
For
,
from
it
all
the
means
of
applying
and
making
effectuall
unto
us
Christ
and
all
his
benefits
doe
come
;
yea
,
without
it
all
the
actions
of
his
other
offices
are
to
us
void
,
fruitlesse
,
and
of
none
effect
.
What
comfort
have
we
by
this
?
Hereby
we
are
assured
,
that
by
his
Kingly
power
we
shall
finally
overcome
the
flesh
,
the
world
,
the
devill
,
death
and
hell
.
To
whom
will
this
blessed
King
communicate
the
means
of
salvation
?
He
offereth
them
to
many
,
and
they
are
sufficient
to
save
all
mankind
;
but
all
shall
not
be
saved
thereby
,
because
by
faith
they
will
not
receive
them
,
Matth.
20.
16.
Joh.
1.
11.
1
Joh.
2.
2.
Are
not
the
Faithfull
in
some
sort
also
made
partakers
of
this
honor
of
his
Kingdome
?
Yes
verily
:
For
they
are
made
Kings
to
rule
and
subdue
their
stirring
and
rebellious
affections
,
and
to
tread
Satan
under
their
feet
,
Rom.
6.
12.
16.
20.
Rev.
1.
6.
5.
10.
You
have
spoken
of
the
two
natures
,
In
a
two-fold
estate
:
1.
Of
abasement
and
humiliation
,
Phi.
2.
7
,
8.
2.
Of
advancement
and
exaltation
,
Ph.
2.
9.
Col.
2.
15.
Eph.
1.
20
,
21.
In
the
former
he
abased
himself
by
his
sufferings
for
sin
;
whereof
we
have
heard
largely
in
the
declaration
of
his
Priesthood
:
In
the
latter
he
obtained
a
most
glorious
victory
,
and
triumphed
over
sin
,
thereby
fulfilling
his
Priesthood
,
and
making
way
to
his
Kingdome
.
What
was
his
estate
of
Humiliation
?
It
was
the
base
condition
of
a
servant
,
whereto
he
humbled
himself
from
his
Conception
to
his
Crosse
,
and
so
untill
the
time
of
his
resurrection
,
Phil.
2.
7
,
8.
Wherein
did
this
base
estate
of
the
Son
of
God
consist
?
In
his
Conception
,
Gestation
,
and
Birth
,
and
in
his
Life
diversly
;
as
in
his
Poverty
,
Hunger
,
Thirst
,
Wearinesse
and
other
Humiliations
even
unto
death
,
of
which
heretofore
hath
been
spoken
.
What
learn
you
from
this
,
that
Christ
first
suffered
many
things
before
he
could
enter
into
his
Glory
?
Luk.
24.
26.
46.
That
the
way
to
reign
with
Christ
,
is
first
to
suffer
with
him
,
and
such
as
bear
the
Crosse
constantly
,
shall
wear
the
Crown
eternally
,
Rom.
8.
17
,
18.
2
Tim.
2.
12.
4.
8.
James
1.
12.
What
is
his
estate
of
Exaltation
?
His
glorious
condition
,
Phil.
2.
9.
Heb.
2.
9.
beginning
at
the
instant
of
his
Resurrection
,
Acts
2.
24
,
31
,
36.
and
comprehending
his
Ascension
,
Eph.
4.
8.
Acts
2.
34.
Heb.
9.
24
,
25.
Sitting
at
the
right
hand
of
God
his
Father
,
Psal.
110.
1
,
2
,
5
,
6.
Mark
16.
9.
1
Pet.
3.
22.
and
the
second
comming
in
glory
to
judge
the
world
,
Mat.
25.
31.
What
is
the
first
degree
of
this
estate
?
His
glorious
Resurrection
;
Eph.
1.
19.
Luc.
24.
7.
1
Cor.
15.
4.
What
it
needfull
that
Christ
being
dead
should
rise
again
?
Yes
;
it
was
for
his
own
glory
and
our
good
,
Acts
2.
24.
1
Cor.
15.
21
,
22.
How
for
his
glory
?
That
being
formerly
abased
as
a
servant
,
and
crucified
as
a
sinner
,
he
might
thus
be
declared
to
be
the
Son
of
God
,
and
exalted
to
be
a
Prince
and
a
Saviour
,
Phil.
2.
7.
Luc.
23.
33.
Esay
53.
12.
Rom.
1.
4.
Act.
5.
30
,
31.
How
for
our
good
?
That
having
paid
the
price
of
our
redemption
by
his
death
,
we
might
have
good
assurance
of
our
full
Justification
by
his
life
,
1
Pet.
1.
19.
Acts
20.
28.
Rom.
4.
23.
1
Cor.
15.
17.
What
speciall
comfort
ariseth
from
this
,
that
the
Lord
of
life
is
risen
from
death
?
1.
It
assureth
me
that
his
righteousnesse
shall
be
imputed
unto
me
for
my
perfect
Justification
,
that
he
that
had
the
power
of
death
is
destroyed
,
Heb.
2.
14.
his
works
dissolved
,
1
Joh.
3.
8.
and
that
all
our
misery
is
swallowed
up
in
Christs
victory
,
1
Cor.
15.
54.
2.
It
comforteth
me
,
because
it
doth
from
day
to
day
raise
me
up
to
righteousnesse
and
newnesse
of
life
in
this
present
world
.
3.
It
ministreth
unto
me
a
comfortable
hope
,
that
I
shall
rise
again
in
the
last
day
from
bodily
death
.
What
fruits
then
are
we
to
shew
from
the
vertue
of
his
resurrection
?
We
are
to
stand
up
from
the
dead
,
to
awake
to
righteousnesse
,
to
live
unto
God
,
and
dying
in
him
or
for
him
,
to
look
for
life
again
from
him
,
Eph.
5.
14.
1
Cor.
15.
34.
Rom.
6.
4.
11.
Phil.
3.
20.
1
Thes.
4.
14.
1
Cor.
15.
22.
Col.
3.
4.
Why
is
Christ
said
to
raise
himself
?
To
let
us
know
that
as
he
had
power
to
lay
down
his
life
,
so
he
had
also
to
take
it
up
again
,
Joh.
10.
18.
What
gather
you
hence
?
That
being
Lord
both
of
quick
and
dead
,
he
can
and
will
both
quicken
our
souls
here
to
the
life
of
grace
,
and
raise
our
bodies
hereafter
to
the
life
of
glory
,
Rom.
14.
9.
John
5.
21.
Phil.
3.
21.
Why
did
he
rise
the
third
day
?
Because
the
bands
of
death
could
no
longer
hold
him
,
this
being
the
time
that
he
had
appointed
,
and
the
day
that
best
served
for
his
glorious
resurrection
,
Act.
2.
24.
Mat.
20.
17.
&
12.
40.
Why
did
he
not
rise
before
the
third
day
?
Lest
rising
so
presently
upon
his
death
,
his
enemies
might
take
occasion
of
cavill
,
that
he
was
not
dead
,
Mat.
27.
63
,
64.
&
28.
13
,
14.
And
why
would
he
not
put
it
off
untill
the
fourth
day
?
Lest
the
faith
of
his
Disciples
should
have
been
weakned
,
and
their
hearts
too
much
cast
down
and
discouraged
,
Mat.
28.
1.
Luc.
24.
21.
What
gather
you
hence
?
That
as
the
Lord
setteth
down
the
tearm
of
our
durance
,
so
doth
he
chuse
the
fittest
time
of
our
deliverance
,
Rev.
2.
10.
Mat.
12.
40.
Dan.
11.
35.
Hosea
6.
2.
What
is
the
second
degree
of
his
Exaltation
?
His
Ascension
,
Mark
16.
19.
Ephes.
4.
8
,
9.
For
we
beleeve
that
Christ
in
his
humane
nature
(
the
Apostles
looking
on
)
ascended
into
heaven
.
What
assurance
have
you
of
Christs
Ascension
?
The
evidence
of
the
Word
,
the
testimony
of
heavenly
Angels
and
holy
men
,
Luc.
24.
51.
Acts
1.
9.
Wherefore
did
Christ
ascend
into
heaven
?
Because
he
had
finished
his
Fathers
work
on
earth
,
Joh.
17.
3
,
4
,
5.
and
that
being
exalted
in
our
nature
,
Heb.
4.
29.
&
9.
24.
What
benefits
did
he
bestow
upon
his
Church
at
his
Ascension
?
He
triumphed
over
his
enemies
,
gave
gifts
to
his
friends
,
and
taking
with
him
a
pledge
of
our
flesh
,
he
sent
and
left
with
us
the
earnest
of
his
Spirit
,
Eph.
4.
8.
Heb.
10.
12.
20.
2
Cor.
5.
5.
Acts
2.
33.
What
comfort
doth
hence
arise
to
Gods
children
?
1.
That
our
head
being
gone
before
,
we
his
members
shall
follow
after
;
Christ
having
prepared
a
place
for
us
in
heaven
,
which
now
we
feel
by
faith
,
and
hereafter
shall
fully
enjoy
,
Eph.
1.
22
,
23.
1
Cor.
15.
49.
Joh.
14.
3.
&
13.
23
,
24.
2.
That
having
such
a
friend
in
heaven
we
need
not
fear
any
foes
on
earth
,
nor
fiends
in
hell
,
Heb.
7.
25.
Phil.
1.
28.
Rom.
16.
20.
Acts
20.
24.
Rev.
2.
10.
What
fruits
are
we
to
shew
in
our
lives
from
the
vertue
of
his
Ascension
,
in
our
hearts
?
1.
To
have
our
conversation
in
heaven
whilest
we
be
on
earth
,
placing
our
hearts
where
our
head
is
,
Col.
3.
1
,
2.
Phil.
1.
23
&
3.
20.
2.
To
look
for
the
presence
of
Christ
by
faith
,
not
by
sight
,
in
spirituall
,
not
in
carnall
things
,
Mat.
28.
20.
2
Cor.
5.
7.
Joh.
6.
63.
What
is
the
third
degree
of
his
Exaltation
?
That
he
sitteth
at
the
right
hand
of
God
,
the
Father
Almighty
,
Mar.
11.
19.
Eph.
1
20
,
21
,
22.
What
is
meant
by
this
?
That
Christ
in
our
nature
is
worthily
advanced
by
the
Father
to
the
height
of
all
Majesty
,
Dominion
,
and
Glory
,
having
authority
to
rule
all
things
in
heaven
and
in
earth
,
Eph.
4.
10.
Heb.
1.
3
,
4
,
5.
&
8.
13.
Mat.
28.
18.
How
may
this
appear
?
Because
he
is
hereby
exalted
to
be
the
Kings
of
Saints
,
Rev.
15.
3.
the
Judge
of
sinners
,
Act.
17.
31.
the
Prince
of
our
salvation
,
Act.
5.
31.
and
the
high
Priest
of
our
profession
,
Heb.
8.
1.
What
comfort
ariseth
hence
to
all
true
Beleevers
?
That
1.
as
our
King
he
will
govern
us
,
Heb.
1.
8
,
9.
Luc.
1.
33.
and
that
from
him
we
shall
receive
all
things
needfull
for
us
under
his
gracious
government
.
2.
As
our
Judge
he
will
avenge
us
,
Rev.
6.
10.
&
16.
5
,
6.
and
as
our
Prince
defend
us
,
Dan.
12.
1.
subduing
all
our
enemies
by
his
power
,
treading
them
under
our
feet
.
3.
As
our
Priest
he
will
plead
our
cause
and
pray
for
us
,
Heb.
7.
25.
Rom.
8.
34.
Why
is
he
said
in
the
Creed
to
sit
at
the
right
hand
of
God
,
the
Father
Almighty
?
That
we
may
know
he
enjoyeth
both
the
favour
and
power
of
God
in
full
measure
;
the
Father
having
committed
all
Judgement
to
the
Son
,
Heb
1.
13.
Mat.
28.
18.
Joh.
5.
22.
What
duties
are
here
required
?
To
honour
the
Son
as
we
do
the
Father
,
to
cast
our
Crowns
at
his
feet
,
stoop
to
his
Scepter
,
live
by
his
Laws
;
so
to
follow
him
here
,
that
we
may
sit
with
him
in
his
throne
hereafter
,
Joh.
5.
23.
Rev.
4.
10.
Psal.
2.
10.
Jam.
4.
12.
Rev.
3.
21.
Doth
he
not
now
thus
reign
for
the
raising
of
his
friends
,
and
the
ruine
of
his
enemies
?
Yes
;
he
doth
graciously
by
his
Word
and
Works
,
Heb.
1.
8.
Rom.
10.
15
,
16.
But
he
shall
more
gloriously
when
he
commeth
again
to
judge
the
quick
and
the
dead
,
2
Thess.
1.
10.
Rom.
14.
9.
Having
thus
declared
that
which
concerneth
the
Mediatour
of
the
New
Testament
;
Two
things
:
1.
The
participation
of
the
grace
of
Christ
,
and
the
benefits
of
the
Gospel
.
2.
The
means
which
God
hath
ordained
for
the
offering
and
effecting
of
the
same
.
To
whom
doth
God
reveal
and
apply
the
Covenant
of
Grace
?
Not
to
the
world
,
but
to
his
Church
called
out
of
the
world
,
John
14.
22.
&
17.
9.
Mat.
11.
25.
1
Cor.
2.
8.
&c.
that
is
,
not
to
the
reprobate
,
appointed
from
everlasting
to
be
vessels
of
wrath
,
but
to
the
Elect
and
chosen
;
For
howsoever
the
light
is
come
into
the
world
,
yet
most
men
rather
love
darknesse
then
light
,
Joh.
1.
5.
And
though
the
proclamation
of
Grace
be
generall
,
1
Tim.
2.
4.
yet
most
men
refuse
or
neglect
Gods
goodnesse
by
reason
of
the
naughtinesse
of
their
hearts
;
neither
are
any
saved
but
such
as
God
draweth
to
imbrace
his
mercy
,
and
casteth
as
it
were
into
a
new
mould
,
Joh.
6.
44.
It
would
seem
by
this
,
that
the
most
part
of
the
world
be
in
no
better
estate
then
the
Devill
himself
.
Most
men
questionlesse
abide
without
recovery
in
the
state
of
sin
and
death
,
1
Joh.
5.
19.
because
the
Lord
doth
not
grant
unto
them
the
benefit
of
Redemption
,
How
doth
God
suffer
them
to
run
into
Condemnation
?
In
a
divers
manner
;
some
Reprobates
dying
infants
,
other
of
riper
years
,
of
which
last
sort
some
are
not
called
,
others
called
.
How
doth
God
deal
with
Reprobates
dying
infants
?
Being
once
conceived
,
they
are
in
the
state
of
death
,
Rom.
5.
14.
by
reason
of
the
sin
of
Adam
imputed
,
and
of
originall
corruption
cleaving
to
their
nature
,
wherein
also
dying
they
perish
;
as
for
instance
,
the
children
of
Heathen
Parents
;
for
touching
the
children
of
Christians
we
are
taught
to
accompt
them
holy
,
2
Cor.
7.
14.
How
doth
God
deal
with
those
of
riper
years
uncalled
?
Being
naturally
possessed
with
ignorance
and
vanity
,
Eph.
4.
18
,
19.
he
giveth
them
up
to
their
own
lusts
to
commit
sin
without
remorse
,
with
greedinesse
in
a
reprobate
mind
,
Rom.
1.
26.
28.
untill
the
measure
of
sin
being
fulfilled
,
they
are
cut
off
,
Gen.
15.
16.
Ps.
69.
27.
How
doth
God
deal
with
such
Reprobates
as
are
called
?
He
vouchsafeth
them
outward
means
of
salvation
,
Heb.
4.
1
,
2.
1
Cor.
10.
1
,
2.
&c.
giving
farther
to
some
of
them
some
illumination
,
Heb.
6.
4
,
5.
A
temporary
faith
,
Acts
8.
13.
some
outward
holinesse
and
tast
of
heaven
,
whom
he
yet
suffereth
to
fall
away
,
and
the
means
of
grace
to
become
a
favour
of
death
unto
them
,
2
Cor.
2.
16.
yea
some
of
these
doe
fall
even
to
the
sin
unpardonable
,
Heb.
6.
6.
So
much
of
the
company
of
the
Reprobates
,
which
are
not
made
partakers
of
the
benefit
of
Redemption
;
A
company
of
men
and
women
called
out
of
the
world
to
believe
and
live
in
Christ
,
and
indued
accordingly
with
spirituall
graces
for
the
service
of
God
,
Gal.
3.
26
,
27
,
28.
John
1.
12.
17.
14
,
16.
Eph.
2.
10.
1
Tim.
3.
15.
Tit.
2.
14.
or
rather
the
whole
number
of
Gods
elect
,
which
are
admitted
into
fellowship
with
Christ
Jesus
:
Cant.
4.
9.
Eph.
5.
32.
25.
which
in
the
Creed
we
professe
to
believe
under
the
title
of
The
holy
catholick
Church
,
Heb.
12.
22
,
23.
Eph.
5.
27.
Doe
you
beleeve
in
the
Catholick
Church
?
No
,
I
believe
that
God
hath
a
certain
number
of
his
chosen
children
which
he
doth
call
and
gather
to
himself
,
that
Christ
hath
such
a
flock
selected
out
of
all
nations
ages
,
and
conditions
of
men
,
Eph.
5.
23.
Ioh.
10.
16.
Gal.
3.
28.
Rev.
7.
9.
17.
and
that
my self
am
one
of
that
company
,
and
a
sheep
of
that
fold
.
Why
say
you
that
you
beleeve
that
there
is
a
Catholick
Church
?
Because
that
the
Church
of
God
cannot
be
alwayes
seen
with
the
eyes
of
man
.
Why
is
this
Church
called
holy
?
Because
she
hath
washed
her
robes
in
the
blood
of
the
Lamb
,
and
being
sanctified
and
cleansed
with
the
washing
of
water
by
the
word
,
is
presented
and
accepted
as
holy
before
God
,
Rev.
7.
14.
Eph.
5.
26
27.
Col.
1.
21
,
22.
for
though
the
Church
on
earth
be
in
it selfe
sinfull
,
yet
in
Christ
the
head
it
is
holy
,
and
in
the
life
to
come
shall
be
brought
to
perfection
of
holinesse
.
What
learn
you
hence
?
That
if
ever
we
will
have
the
Church
for
our
Mother
,
What
is
meant
here
by
catholick
Church
?
The
whole
universall
company
of
the
elect
that
ever
were
,
are
,
or
ever
shall
be
gathered
together
in
one
body
;
knit
together
in
one
Faith
,
under
one
Head
Christ
Jesus
;
Eph.
4.
4
,
5
,
6.
12.
13.
Col.
2.
19.
Eph.
1.
22
,
23.
For
God
in
all
places
,
and
of
all
sorts
of
men
had
from
the
beginning
,
hath
now
,
and
ever
will
have
an
holy
Church
;
that
is
,
Gods
whole
or
universall
Assembly
,
because
it
comprehendeth
the
whole
multitude
of
all
those
that
have
,
doe
,
or
ever
shall
believe
unto
the
worlds
end
.
Doe
all
those
make
one
body
?
The
whole
number
of
believers
and
Saints
by
calling
make
one
body
,
the
Head
whereof
is
Christ
Jesus
,
Eph.
1.
10.
22
,
23.
Col.
1.
18.
24.
Having
under
him
no
other
Vicar
;
and
so
the
Pope
is
not
the
Head
of
the
Church
,
for
neither
property
nor
office
of
the
head
can
agree
unto
him
.
What
is
the
property
of
the
Head
?
To
be
highest
,
and
therefore
there
can
be
but
one
,
even
Christ
.
What
is
the
office
of
the
Head
?
First
,
to
prescribe
lawes
to
his
Church
,
which
should
bind
mens
consciences
to
the
obedience
of
the
same
,
and
of
such
law-givers
there
is
but
one
,
James
4.
12.
Secondly
,
to
convey
the
powers
of
life
and
motion
into
all
the
members
,
by
bestowing
spirituall
life
and
grace
upon
them
.
For
the
naturall
members
take
spirit
and
sense
from
the
head
,
so
the
Church
hath
all
her
spirituall
life
and
feeling
from
Christ
,
who
is
only
able
(
and
no
creature
beside
)
to
quicken
and
give
life
.
Thirdly
,
to
be
the
Saviour
of
the
body
.
Eph.
5.
23.
But
Christ
Jesus
only
is
the
Saviour
of
the
Church
,
whom
by
this
title
of
the
head
of
the
Church
,
Paul
lifteth
up
above
all
Angels
,
Archangels
,
Principalities
,
and
Powers
.
And
therefore
if
the
Pope
were
the
successour
of
Peter
and
Paul
,
yet
should
he
not
therfore
be
the
head
of
the
Church
,
which
agreeth
to
no
simple
creature
,
in
heaven
or
under
heaven
.
So
much
of
the
Head
;
where
be
the
members
of
this
holy
Catholick
Church
?
Part
are
already
in
heaven
triumphant
,
part
as
yet
militant
here
upon
earth
.
What
call
you
the
Church
triumphant
?
The
blessed
company
of
those
that
have
entred
into
their
Masters
joy
,
Heb.
12.
23.
Rev.
7.
14.
16.
waiting
for
the
fulfilling
of
the
number
of
their
fellow-members
,
and
their
own
consummation
in
perfect
blisse
,
Rev.
6.
7.
Why
is
it
called
Triumphant
?
Because
the
Saints
deceased
have
made
an
end
of
their
pilgrimage
,
and
labours
here
on
earth
,
and
triumph
over
their
enemies
,
the
world
,
death
and
damnation
.
Are
the
Angels
of
the
Church
triumphant
?
No
;
First
,
because
they
were
never
of
the
Church
militant
.
Secondly
,
because
they
were
not
redeemed
,
nor
received
benefit
by
the
death
of
Christ
;
and
therefore
it
is
said
,
that
He
took
not
on
him
the
nature
of
Angels
,
but
the
seed
of
Abraham
,
Heb.
2.
16.
What
is
the
speciall
duty
which
the
Church
triumphant
in
heaven
doth
perform
?
Praise
and
thanksgiving
to
God
.
What
is
the
Church
militant
?
It
is
the
society
of
those
that
being
scattered
through
all
the
corners
of
the
world
,
are
by
one
faith
in
Christ
conjoyned
to
him
,
and
fight
under
his
banner
against
their
Enemies
,
the
World
,
the
Flesh
,
and
the
devill
;
continuing
in
the
service
and
warfare
of
their
Lord
,
and
expecting
in
due
time
also
to
be
crowned
with
victory
and
triumph
in
glory
with
him
,
Rev.
1.
9.
12.
11.
2
Tim.
4.
7
,
8.
Who
are
the
true
members
of
the
Church
militant
on
earth
?
Those
alone
who
as
living
members
of
the
mysticall
body
,
Eph.
1.
22
,
23.
Col.
1.
18.
are
by
the
Spirit
and
Faith
secretly
and
inseparably
conjoyned
unto
Christ
their
head
.
Col.
3.
3.
Psalm
.
83.
3.
In
which
respect
the
true
militant
Church
is
both
visible
,
Mat.
16.
18.
and
invisible
,
Rom.
2.
29.
1
Pet.
3.
4.
the
elect
being
not
to
be
discerned
from
the
reprobates
till
the
last
day
.
But
are
none
to
be
accompted
members
of
this
Church
,
but
such
as
are
so
inseparably
united
unto
Christ
?
doubtlesse
many
live
in
the
Church
who
are
not
thus
united
unto
him
,
and
shall
never
come
to
salvation
by
him
?
Truly
and
properly
none
are
of
the
Church
,
saving
only
they
which
truly
beleeve
and
yeeld
obedience
,
1
John
2.
19.
all
which
are
also
saved
;
howbeit
God
useth
outward
meanes
with
the
inward
for
the
gathering
of
his
Saints
,
and
calleth
them
as
well
to
outward
profession
among
themselves
,
as
to
inward
fellowship
with
his
Sonne
,
Act.
2.
42.
Cant.
1.
7.
whereby
the
Church
becommeth
visible
.
Hence
it
commeth
,
that
so
many
as
partaking
the
outward
means
,
doe
joyn
with
these
in
league
of
visible
profession
,
Act.
8.
13.
are
therefore
in
humane
judgment
accompted
members
of
the
true
Church
,
and
Saints
by
calling
;
1
Cor.
1.
2.
untill
the
Lord
,
who
only
knoweth
who
are
his
,
doe
make
known
the
contrary
,
as
we
are
taught
in
the
Parable
of
the
tares
,
the
draw-net
,
&c.
Mat.
13.
24.
47.
Thus
many
live
in
the
Church
as
it
is
visible
and
outward
,
which
are
partakers
onely
outwardly
of
grace
;
and
such
are
not
fully
of
the
Church
that
have
entred
in
but
one
step
,
Cant.
4.
7.
Eph.
5.
27.
1
John
2.
19.
That
a
man
may
be
fully
of
the
Church
,
it
is
not
sufficient
,
that
he
professe
Christ
with
his
mouth
;
but
it
is
further
required
,
that
he
believe
in
him
in
heart
;
These
doe
the
one
,
but
not
the
other
;
or
if
they
believe
in
heart
,
they
believe
not
fully
:
For
they
may
generally
believe
indeed
that
Christ
is
the
Saviour
of
mankind
,
but
they
know
not
whether
themselves
have
part
in
him
;
yea
,
by
their
works
they
disclaim
any
interest
in
him
.
What
say
you
then
of
such
?
They
are
partakers
of
all
good
of
the
outward
or
imperfect
Church
,
and
therefore
their
children
also
are
baptized
and
admitted
as
members
of
Christs
Church
.
These
are
like
evill
citizens
(
as
indeed
the
Church
is
Gods
city
)
who
are
in
truth
but
citizens
in
profession
and
name
only
;
For
they
as
yet
want
the
chiefest
point
,
which
onely
maketh
a
man
to
deserve
the
true
name
of
a
citizen
;
which
is
to
use
the
place
aright
.
And
therefore
have
no
part
in
those
rewards
that
are
proposed
for
good
,
and
perfect
citizens
;
though
they
enjoy
what
outwardly
belongeth
to
the
city
.
Are
we
then
to
acknowledge
one
Church
,
or
many
?
One
alone
,
as
there
is
but
one
Lord
,
one
Spirit
,
one
Baptisme
,
one
Faith
;
Eph.
4.
4.
Cant.
6.
8.
Gal.
3.
28.
Howsoever
(
as
hath
been
said
)
there
is
a
begun
,
and
a
perfect
Church
;
For
the
Church
of
God
is
one
in
respect
of
that
inward
nature
of
it
,
having
one
Head
,
one
Spirit
,
and
one
finall
state
:
But
outwardly
there
be
as
many
Churches
,
as
there
be
congregations
of
Believers
knit
together
by
speciall
bond
of
order
,
for
the
religious
expressing
of
that
inward
nature
.
Rom.
1.
11.
Yet
,
though
there
be
many
visible
Churches
,
there
is
but
one
Catholick
and
Universall
Church
,
of
which
not
one
shall
be
lost
,
and
out
of
which
not
one
shall
be
saved
.
Acts
2.
47.
Ephes.
5.
23.
John
17.
12.
20.
What
gather
you
hence
?
That
the
Church
of
Rome
is
not
the
Catholick
Church
,
because
it
is
particular
,
not
universall
;
and
because
out
of
it
many
have
been
saved
,
and
in
it
some
shall
be
damned
,
Rev.
18.
4.
19.
20.
2
Th.
2.
11
,
12.
What
are
the
speciall
prerogatives
whereof
all
Gods
children
,
In
the
Creed
there
are
some
principall
notes
rehearsed
.
1.
The
Communion
of
Saints
,
Heb.
12.
22
,
23.
Eph.
2.
19.
2.
The
forgivenesse
of
sins
,
Rom.
8.
33.
3.
The
Resurrection
of
the
body
,
1
Cor.
15.
52.
Act.
24.
15.
4.
Life
everlasting
,
Rom
6.
23.
There
are
four
also
recorded
by
the
Apostle
Paul
in
that
golden
sentence
,
1
Cor.
1.
30.
Ye
are
of
him
in
Christ
Jesus
,
who
of
God
is
made
unto
us
,
Wisdom
and
Righteousnes
,
Sanctification
,
and
Redemption
.
Why
is
Wisdome
here
set
down
by
the
Apostle
as
necessary
to
our
salvation
?
Because
it
was
necessary
that
having
absolutely
lost
all
godly
and
saving
wisdom
wherein
we
were
first
created
,
that
it
should
be
againe
repaired
ere
we
could
be
partakers
of
life
eternall
.
Why
?
have
we
no
true
wisdome
naturally
able
to
bring
us
unto
it
?
No
verily
:
for
although
we
have
wisdome
naturally
ingraffed
in
us
to
provide
for
this
present
life
,
and
sufficient
to
bring
us
to
condemnation
in
the
life
to
come
;
yet
we
have
not
one
grain
of
saving
wisdom
able
to
save
us
,
or
to
make
us
step
one
foot
forward
unto
eternall
life
.
Where
is
this
wisdom
to
be
found
?
In
the
word
of
God
.
How
come
we
to
it
?
By
Christ
;
for
God
dwelleth
in
light
which
no
man
hath
approached
unto
,
1
Tim
6.
16.
only
the
Sonne
which
was
in
the
bosome
of
his
Father
he
hath
revealed
him
,
Joh.
1.
18.
What
doth
the
Apostle
mean
by
Righteousnesse
?
As
by
the
chief
part
thereof
,
our
whole
justification
,
which
consisteth
of
the
remission
of
our
sins
,
and
the
imputation
of
Christs
righteousnesse
.
How
doe
you
prove
this
righteousnesse
here
,
to
be
meant
of
the
righteousnesse
that
is
in
Christ
?
Because
he
speaketh
afterward
of
sanctification
,
which
is
the
righteousnesse
within
us
.
What
is
Sanctification
?
It
is
freedome
from
the
tyranny
of
sin
into
the
liberty
of
righteousnesse
,
begun
here
,
and
increased
dayly
,
untill
it
be
fully
perfected
in
the
life
to
come
,
Rom.
6.
14.
Psal.
19.
14.
What
is
Redemption
?
It
is
the
happy
estate
that
the
children
of
God
shal
have
in
the
last
day
.
What
is
the
ground
of
all
these
spirituall
blessings
?
The
whole
work
of
our
salvation
must
be
ascribed
to
the
grace
of
God
alone
.
What
is
meant
by
the
grace
of
God
?
First
and
principally
,
that
free
favour
with
God
doth
bear
towards
us
:
2.
Those
gifts
and
helps
that
are
in
us
,
arising
from
that
fountain
.
Is
man
idle
in
this
work
of
grace
?
Man
also
worketh
with
Gods
grace
,
but
first
he
receiveth
from
God
not
only
the
power
to
work
,
but
also
the
will
and
the
deed
it selfe
,
Phil.
2.
13.
Is
this
work
of
God
only
an
offering
of
good
things
unto
us
?
God
doth
not
only
offer
grace
unto
us
,
but
causeth
us
effectually
to
receive
it
,
and
therefore
is
said
not
only
to
draw
us
,
Cant.
1.
3.
Joh.
6.
44.
but
also
to
create
a
new
heart
in
us
,
whereby
we
follow
him
,
Ps.
51.
10.
What
profit
hath
every
one
of
Gods
elect
in
Christ
the
Mediatour
,
Union
and
communion
both
with
Christ
himselfe
and
with
his
whole
Church
,
whence
ariseth
the
communion
of
Saints
,
whereby
nothing
else
is
understood
,
but
that
heavenly
fellowship
which
all
the
faithfull
have
with
Christ
their
head
,
&
with
the
members
of
his
body
,
all
true
Christians
,
the
whole
Church
thus
communicating
with
Christ
and
every
member
one
with
another
,
Heb.
3.
14.
12.
22.
23.
Eph.
2.
19
,
20.
4.
12.
1
John
1.
3.
What
are
the
bands
of
this
fellowship
,
and
who
is
the
author
of
it
?
The
Spirit
knits
the
body
to
the
head
by
faith
,
and
the
members
one
unto
another
by
love
.
1
Cor.
12.
11.
27.
Col.
3.
14.
1
Cor.
6.
17.
What
comfort
have
we
by
this
?
1.
That
we
are
justified
by
that
faith
whereby
Adam
and
Abraham
were
justified
,
which
is
tyed
to
no
time
or
place
,
and
excludeth
no
person
.
2.
That
we
are
made
partakers
of
Christ
and
all
his
merits
by
faith
,
and
of
all
the
blessings
of
the
Church
by
love
.
What
are
the
speciall
comforts
of
this
communion
with
Christ
?
That
wee
are
sure
to
have
all
graces
and
all
good
things
from
him
,
and
that
both
our
persons
are
beloved
,
and
our
services
accepted
in
him
and
for
him
;
John
1.
16.
17.
1
Cor.
1.
30.
Eph.
2.
4
,
5
,
13.
1
Pet.
2.
5.
And
what
especiall
comforts
doe
arise
out
of
our
communion
with
Christians
?
That
we
have
a
portion
in
their
prayers
,
What
duty
doth
this
communion
of
Saints
require
of
us
?
Eph.
4.
3.
To
renounce
all
fellowship
with
sin
and
sinners
,
2
Cor.
6.
17
to
edifie
one
another
in
faith
and
love
,
Iude
5.
20.
to
delight
in
the
society
of
the
Saints
,
Ps.
16.
3.
and
to
keep
the
unity
of
the
Spirit
in
the
bond
of
peace
.
Why
are
all
Beleevers
called
Saints
?
Because
they
are
partakers
of
Christs
holinesse
,
dayly
growing
and
increasing
in
the
same
;
and
to
let
us
know
that
none
shall
ever
bee
Saints
in
heaven
,
but
such
as
are
first
Saints
on
earth
.
Heb.
12.
10.
2
Pet.
1.
14.
2
Cor.
7.
1.
2
Thess.
1.
10.
Forasmuch
as
the
point
of
our
union
and
communion
with
Christ
,
is
of
great
importance
,
and
the
very
foundation
of
allour
comfort
,
it
is
more
largely
to
be
stood
upon
;
First
therefore
shew
how
the
elect
are
united
to
Christ
his
person
.
They
are
incorporated
and
made
members
of
the
mysticall
body
,
whereof
Christ
is
head
,
Eph.
5.
30.
which
the
Scripture
figureth
,
as
by
other
resemblances
,
so
especially
under
the
similitude
of
marriage
,
Eph.
5.
2.
and
the
whole
book
of
the
Canticles
.
How
may
we
conceive
of
this
our
marriage
with
Christ
?
We
are
to
conceive
therein
as
in
outward
marriage
,
first
,
the
consent
of
parents
and
parties
,
secondly
,
the
manner
of
conjunction
.
What
consent
of
parents
is
there
in
this
marriage
?
Only
Gods
donation
,
who
being
the
alone
parent
of
both
parties
,
as
in
the
marriage
of
the
first
Adam
,
Gen.
2.
22.
giveth
first
Christ
to
us
as
a
Saviour
,
John
3.
16.
17.
6.
Secondly
,
us
to
Christ
as
a
people
to
be
savedby
him
,
Heb.
2.
13.
What
consent
of
parties
is
there
?
First
,
Christ
consenteth
to
take
us
for
his
own
spouse
,
which
hee
witnesseth
especially
by
taking
our
flesh
upon
him
,
Heb.
2.
14.
that
he
might
be
our
Emmanuel
,
God
with
us
;
Mat.
1.
23.
Secondly
,
we
being
drawn
of
God
,
John
6.
44.
and
prepared
by
the
freeing
of
the
Bridegroom
,
2
Cor.
11.
2.
doe
consent
to
take
Christ
as
our
Lord
and
Husband
,
Cant.
7.
10.
as
we
professe
by
taking
his
name
,
Esa.
44.
5.
and
yoake
,
Math.
11.
29.
upon
us
.
What
is
the
manner
of
this
our
Conjunction
?
Mysticall
,
that
is
to
say
,
reall
in
respect
of
the
things
conjoyned
,
our
very
nature
,
body
,
and
soule
,
being
coupled
to
the
body
and
soule
of
Christ
,
so
that
we
are
members
of
his
body
,
of
his
flesh
,
of
his
bones
;
Eph.
5.
30.
thereby
also
to
the
divine
nature
,
2
Pet.
1.
4.
Yet
not
corporall
,
but
spirituall
,
in
regard
of
the
meanes
whereby
this
conjunction
is
wrought
.
What
be
the
meanes
of
the
spirituall
conjunction
?
On
Christs
part
,
his
only
Spirit
,
1
John
4.
15.
Rom.
8.
9.
given
by
him
to
every
member
of
his
body
in
the
very
moment
of
Regeneration
,
Gal.
4.
6.
1
John
3.
24.
4.
13.
as
the
soule
of
spirituall
life
,
and
fountaine
of
supernaturall
grace
,
Gal.
5.
25.
1
Cor.
15.
45.
in
which
respect
he
that
is
joyned
to
the
Lord
,
is
said
to
be
one
Spirit
,
1
Cor.
6.
17.
What
is
the
Spirit
of
Christ
?
The
Holy
Ghost
truly
residing
,
1
Cor.
3.
16.
and
powerfully
working
in
all
those
that
are
Christs
,
Rom.
5.
5.
derived
unto
them
from
him
,
Rom.
8.
2.
and
knitting
them
inseparably
unto
him
,
1
Cor.
12.
13.
Eph.
2.
18.
4.
4.
Is
the
holy
Ghost
given
to
none
but
such
as
are
thus
joyned
to
Christ
?
The
Holy
Ghost
is
considered
three
wayes
:
first
,
as
the
Authour
of
all
excellence
,
even
in
common
gifts
of
nature
and
reason
;
as
strength
and
courage
,
Judg.
14.
6.
Arts
and
Sciences
,
Exod.
31.
31.
Policy
and
government
,
1
Sam.
11.
6.
&c.
in
which
sense
he
is
given
to
many
which
never
heard
of
Christ
.
Secondly
,
as
the
Authour
of
spirituall
gifts
,
1
Cor.
1.
4.
so
called
,
because
being
sanctified
they
are
means
of
edification
;
As
the
power
of
working
Miracles
,
Healing
,
Languages
,
&c.
yea
a
tast
of
the
heavenly
gift
,
and
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
,
Heb.
6.
4
,
5.
in
which
sense
he
is
given
to
sundry
reprobates
that
are
called
,
as
hath
been
shewed
.
Thirdly
,
as
the
Authour
of
the
perpetuall
,
effectuall
,
and
virtuall
influence
of
saving
grace
from
Christ
the
head
to
every
true
member
of
his
body
,
John
6.
51.
57.
63.
in
which
sense
the
world
cannot
receive
or
know
him
,
John
14.
17.
but
he
is
bestowed
on
the
elect
only
,
1
Pet.
1.
2.
and
those
truly
regenerated
and
converted
to
the
Lord
.
But
on
our
part
what
meanes
is
there
of
this
conjunction
?
Onely
faith
,
which
yet
is
not
of
our selves
,
but
the
gift
of
God
;
Eph.
2.
8.
and
of
all
other
,
the
first
and
more
generall
effect
and
instrument
of
the
Spirit
of
Christ
,
2
Cor.
4.
13.
Gal.
5.
5.
disposing
and
enabling
us
so
to
embrace
and
cleave
unto
him
,
Eph.
3.
16.
17.
as
first
to
receive
from
God
by
him
,
whatsoever
benefits
and
graces
;
Rom.
5.
2.
Secondly
,
to
returne
to
God
in
him
all
holy
and
thankfull
obedience
,
Cor.
2.
7.
Gal.
5.
6.
Is
faith
absolutely
required
in
every
one
that
is
united
unto
Christ
?
It
is
absolutely
required
of
all
those
that
are
of
discretion
and
capacity
,
but
in
those
that
are
not
capable
of
knowledge
(
without
which
there
can
be
no
faith
;
as
some
naturally
fooles
and
infants
,
which
are
within
the
covenant
)
we
are
not
to
proceed
farther
then
Gods
election
,
and
the
secret
operation
of
his
Spirit
,
Act.
2.
39.
1
Cor.
7.
14.
12.
13.
So
much
of
our
union
with
Christs
person
:
what
is
our
communion
with
him
?
It
is
our
participation
with
him
in
the
benefits
flowing
from
his
severall
offices
,
whereby
he
is
made
to
us
of
God
,
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
.
1
Cor.
1.
30.
So
we
also
by
him
after
a
sort
become
Prophets
,
Acts
2.
17
,
18.
Priests
and
Kings
,
1
Pet.
2.
9.
Rev.
5.
10.
as
in
the
unfolding
of
the
severall
functions
of
our
Saviour
Christ
,
hath
been
more
fully
declared
:
for
being
made
one
with
him
,
we
are
thereby
possessed
of
all
things
that
are
his
,
Rev.
2.
28.
Col.
2.
10.
as
the
wife
of
the
wealth
of
her
husband
,
the
branch
of
the
sap
of
the
root
,
John
15.
5.
and
the
members
of
sense
and
motion
from
the
head
,
Eph.
4.
15
,
16.
in
which
regard
the
whole
Church
is
also
called
Christ
,
1
Cor.
12.
12.
Gal.
3.
16.
and
the
severall
members
Christians
,
Acts
11.
26.
What
are
the
main
benefits
which
Christians
receive
by
their
communion
with
Christ
?
Justification
and
glorification
,
Rom.
8.
30.
By
the
one
whereof
we
have
our
persons
accepted
,
What
is
Justification
?
Justification
is
the
sentence
of
God
,
whereby
he
of
his
grace
for
the
righteousnesse
of
his
Son
,
by
him
imputed
unto
us
,
and
through
faith
apprehended
by
us
,
doth
free
us
from
sin
and
death
,
and
account
us
righteous
unto
life
.
Rom.
8.
30.
33
,
34.
1
Cor.
1.
30.
Phil.
3.
9.
For
hereby
we
both
have
a
deliverance
from
the
guilt
and
punishment
of
all
our
sins
,
and
being
accompted
righteous
in
the
sight
of
God
by
the
righteousnesse
of
our
Saviour
Christ
imputed
unto
us
,
are
restored
to
a
better
righteousnesse
then
ever
we
had
in
Adam
.
I
perceive
your
Answer
needs
further
explaining
;
first
,
why
call
you
Justification
a
sentence
?
That
thereby
we
may
be
informed
,
that
the
word
to
justify
doth
not
in
this
place
signify
to
make
just
by
infusing
a
perfect
righteousnes
into
our
natures
;
(
that
comes
under
the
head
of
sanctification
begun
here
in
this
life
,
which
being
finished
,
is
Glorification
in
heaven
▪
but
here
the
word
signifieth
to
pronounce
just
,
to
quit
and
discharge
from
guilt
and
punishment
;
and
so
it
is
a
judiciall
sentence
opposed
to
condemnation
.
Rom.
8.
34
,
35.
Who
shall
lay
any
thing
(
saith
Paul
)
to
the
charge
of
Gods
elect
?
It
is
God
that
justifieth
,
who
shall
condemn
?
Now
as
to
condemn
is
not
the
putting
any
evill
into
the
nature
of
the
party
condemned
,
but
the
pronouncing
of
his
person
guilty
,
and
the
binding
him
over
unto
punishment
:
so
justifying
is
the
Judges
pronouncing
the
Law
to
be
satisfied
,
and
the
man
discharged
and
quitted
from
guilt
and
judgement
.
Thus
God
imputing
the
righteousnesse
of
Christ
to
a
sinner
,
doth
not
account
his
sins
unto
him
,
but
interests
him
in
a
state
of
as
full
and
perfect
freedom
and
acceptance
,
as
if
he
had
never
sinned
,
or
had
himselfe
fully
satisfied
.
For
though
there
is
a
power
purging
the
corruption
of
sin
,
which
followeth
upon
justification
,
yet
it
is
carefully
to
be
distinguished
from
it
,
as
we
shall
further
shew
hereafter
.
This
for
the
name
of
Justification
,
but
now
for
the
thing
it selfe
;
what
is
the
matter
first
of
our
justification
?
The
matter
of
justification
,
or
that
righteousnesse
whereby
a
sinner
stands
justified
in
Gods
sight
,
is
not
any
righteousnesse
inherent
in
his
own
person
and
performed
by
him
,
but
a
perfect
righteousnesse
inherent
in
Christ
and
performed
for
him
.
What
righteousnesse
of
Christ
is
it
whereby
a
sinner
is
justified
?
Not
the
essentiall
righteousnesse
of
his
divine
nature
,
but
,
First
,
the
absolute
integrity
of
our
humane
nature
,
which
in
him
our
head
was
without
guile
.
Heb.
7.
6.
Secondly
,
the
perfect
obedience
which
in
that
humane
nature
of
ours
he
performed
unto
the
whole
law
of
God
,
both
by
doing
whatsoever
was
required
of
us
,
Mat.
3.
15.
and
by
suffering
whatsoever
was
deserved
by
our
sins
,
1
Pet.
2.
24.
for
he
was
made
sin
and
a
curse
for
us
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
What
is
the
forme
or
being
cause
of
our
justification
,
and
that
which
makes
this
righteousnesse
so
really
ours
,
that
it
doth
justifie
us
?
The
gracious
imputation
of
God
the
Father
,
accounting
his
Sons
righteousnesse
unto
the
sinner
,
and
by
that
accounting
,
making
it
his
to
all
effects
,
as
if
he
himselfe
had
performed
it
.
But
how
can
Christs
righteousnesse
be
accompted
ours
?
is
it
not
as
absurd
to
say
that
we
are
justified
by
Christs
righteousnesse
,
as
that
a
man
should
be
wise
with
the
wisdom
of
another
,
or
live
and
be
in
health
by
the
life
and
health
of
another
?
No
doubtlesse
,
because
this
righteousnesse
is
in
Christ
,
not
as
in
a
person
severed
from
us
,
but
as
in
the
head
of
the
Church
,
the
second
Adam
;
from
whom
therefore
it
is
communicated
unto
all
who
being
united
as
members
unto
him
doe
lay
claim
thereunto
,
and
apply
it
unto
themselves
,
Rom.
5.
19.
Rom.
10.
4.
For
if
the
sin
of
Adam
were
of
force
to
condemn
us
all
,
because
we
were
in
his
loynes
,
he
being
the
head
of
our
common
nature
;
why
then
should
it
seem
strange
that
the
righteousnesse
of
our
Saviour
Christ
both
God
and
man
,
should
be
availeable
to
justifie
those
that
are
interessed
in
him
,
especially
considering
that
we
have
a
more
strict
conjunction
in
the
Spirit
with
him
,
then
ever
we
had
in
nature
with
Adam
?
And
though
it
be
not
fit
to
measure
heavenly
things
by
the
yard
of
reason
,
yet
it
is
not
unreasonable
that
a
man
owing
a
thousand
pound
,
and
not
being
able
to
pay
it
,
his
creditor
may
be
satisfied
by
one
of
his
friends
.
If
Christ
have
paid
our
debt
,
how
are
we
then
freely
justified
by
grace
?
It
is
of
grace
that
Christ
is
given
unto
us
,
and
also
that
his
righteousnesse
apprehended
by
faith
is
accounted
ours
;
It
is
true
that
the
justification
of
a
sinner
,
considering
the
case
as
it
is
between
the
Father
and
Christ
,
no
man
dare
call
it
free
;
no
,
the
price
of
our
Redemption
was
the
deepest
purchase
that
the
world
ever
heard
of
;
but
what
ever
it
cost
Christ
,
it
cost
us
nothing
:
and
so
to
us
it
is
freely
of
grace
from
Christ
,
yea
and
to
us
it
is
freely
grace
from
God
the
Father
too
;
not
because
he
acquits
us
without
a
full
satisfaction
to
his
Justice
,
or
accepts
that
for
perfect
righteousnesse
which
is
not
perfect
righteousnes
;
but
because
he
receives
full
satisfaction
from
the
hands
of
a
surety
,
and
that
surety
being
his
own
Son
;
when
as
he
might
have
challenged
the
uttermost
farthing
at
our
hands
,
which
were
the
principals
;
and
then
there
had
been
no
possibility
for
us
to
have
been
delivered
.
What
gather
you
from
this
doctrine
of
Justification
by
Christs
righteousnesse
?
1.
To
condemn
the
proud
opinion
of
Papists
,
who
seek
Justification
by
their
owne
workes
and
righteousnesse
inherent
in
themselves
;
whereas
though
being
accepted
,
we
must
in
thankfulnesse
doe
all
we
can
for
God
,
yet
when
all
is
done
,
we
must
acknowledge
our selves
unprofitable
servants
:
the
onely
matter
of
our
joy
and
triumph
both
in
life
and
death
,
must
be
the
imputation
of
Christs
righteousnes
;
not
our
persons
,
nor
the
best
actions
of
the
holiest
men
dare
appeare
in
Gods
presence
,
but
in
his
name
and
merit
(
who
consecrates
all
)
the
Lords
Jesus
.
2.
We
may
here
take
notice
,
that
there
is
no
comfort
to
a
Christian
soule
like
that
which
floweth
from
this
Well
of
salvation
,
this
sweet
doctrine
of
Justification
.
1.
Here
we
have
assurance
of
the
sufficiencie
of
our
Redemption
:
that
soule
must
be
throughly
acquited
that
is
stated
in
such
a
righteousnesse
,
that
debt
must
be
fully
discharged
that
hath
such
a
price
laid
down
for
it
;
our
sinnes
though
never
so
great
,
cannot
weigh
down
his
righteousnesse
and
merit
,
Rom.
8.
33.
and
God
having
accepted
his
Sons
righteousnes
for
us
,
will
not
hold
us
any
longer
trespassers
,
but
he
disables
his
own
Justice
from
making
any
further
demand
.
2.
Hence
there
is
nothing
comes
upon
the
Saints
from
Gods
revenging
Justice
,
but
all
our
corrections
are
medicinall
from
Gods
Fatherly
love
;
to
purge
out
that
sin
out
of
our
nature
,
which
he
hath
already
pardoned
to
our
persons
.
3.
Lastly
,
this
doctrine
may
be
great
comfort
to
weak
Christians
in
the
midst
of
their
troublesome
imperfections
,
and
sense
of
their
weak
measures
of
Sanctification
;
To
consider
that
the
righteousnesse
that
is
inherent
in
themselves
,
is
not
the
matter
of
their
Justification
,
or
that
which
must
appear
before
Gods
presence
to
be
pleaded
:
the
righteousnesse
of
Christ
is
compleat
and
perfect
;
that
is
our
main
joy
and
crown
of
rejoycing
to
be
found
in
Christ
,
not
having
our
own
righteousnesse
,
but
that
which
is
in
him
,
and
made
ours
by
Gods
gracious
account
.
But
how
is
this
great
benefit
of
Justification
applyed
unto
us
,
and
apprehended
by
us
?
This
is
done
on
our
part
by
faith
alone
,
Forasmuch
as
it
standeth
us
much
in
hand
to
know
what
this
faith
is
,
Sometimes
it
is
taken
for
true
and
faithfull
dealing
between
man
and
man
both
in
word
and
deed
,
called
Fidelity
or
Faithfulnesse
,
(
as
Mat.
23.
23.
Acts
2.
10.
1
Tim.
5.
12.
1
Pet.
5.
12.
)
but
of
that
faith
we
are
not
here
to
speak
.
Sometimes
it
is
taken
for
the
faith
(
or
fidelity
)
of
God
towards
man
,
but
that
also
is
besides
our
purpose
.
Here
we
are
to
intreat
of
mans
faith
towards
God
,
and
that
word
Faith
is
also
taken
two
wayes
.
1.
For
the
object
to
be
apprehended
,
or
things
to
be
beleeved
,
even
the
whole
doctrine
of
faith
,
or
points
of
Religion
to
be
beleeved
.
(
as
Acts
6.
7.
&
13.
8.
Rom.
1.
5.
&
3.
31.
&
12.
3.
6.
&
16.
26.
Gal.
1.
22.
&
3.
2.
&
5.
23.
1
Tim.
1.
2.
&
4.
1.
Jude
vers
.
3.
2.
For
the
action
apprehending
or
beleeving
the
same
,
viz.
that
work
of
God
in
man
whereby
he
giveth
assent
or
credence
to
God
in
his
word
;
yea
,
and
applyeth
that
which
any
way
concerneth
him
in
particular
,
how
otherwise
generall
soever
it
be
,
(
as
Rom.
10.
7.
&c.
)
And
this
faith
is
set
out
by
two
names
,
Heb.
11.
1.
The
substance
of
things
hoped
for
,
and
the
evidence
of
things
not
seen
;
by
the
first
meaning
,
that
whereas
God
in
his
word
hath
made
promise
of
things
which
are
not
presently
enjoyed
,
but
onely
hoped
for
;
they
being
not
in
esse
,
but
in
posse
:
yet
faith
doth
after
a
sort
give
them
a
present
subsisting
or
being
,
as
if
they
were
in
esse
.
By
the
second
meaning
,
that
whereas
many
of
the
promises
are
of
things
so
farre
out
of
the
reach
of
man
,
that
they
are
both
invisible
to
the
eye
,
and
unreasonable
or
impossible
to
the
sense
or
understanding
of
man
;
yet
faith
is
the
very
evidence
of
them
,
and
that
which
doth
so
demonstrate
them
unto
us
,
that
by
it
(
as
through
a
prospective
glasse
)
we
as
clearly
discern
them
,
as
if
they
were
even
at
hand
.
How
many
kinds
of
faith
be
there
?
Although
there
be
but
one
true
saving
faith
,
(
Eph.
4.
5.
)
yet
of
faith
there
are
two
sorts
.
1.
Such
as
is
common
to
all
,
which
all
men
have
,
or
may
have
.
2.
That
which
no
man
hath
or
can
have
but
the
elect
,
it
being
proper
to
them
.
2
Thess.
3.
2.
Rom.
11.
32.
Tit.
1.
1.
2
Cor.
13.
5.
How
many
sorts
be
there
of
the
common
faith
?
Two
;
ordinary
and
extraordinary
:
and
of
the
ordinary
two
also
,
that
which
we
call
historicall
,
and
that
wee
call
temporarie
faith
.
What
is
an
historicall
faith
?
It
is
a
knowledge
and
perswasion
of
the
truth
of
Gods
word
concerning
the
letter
and
story
of
it
:
as
that
there
is
one
onely
God
,
and
in
the
God
a
Trinity
in
Unity
;
that
Jesus
Christ
is
the
Saviour
of
the
world
,
&c.
What
is
a
temporary
faith
?
It
is
a
joyfull
entertaining
of
the
promises
of
the
Gospell
with
some
seeming
confidence
,
which
yet
is
but
vanishing
,
uncertain
,
and
not
rooted
;
lasteth
but
for
a
time
,
and
then
comes
to
nothing
.
Mat.
13.
20
,
21.
Luk.
18.
3
,
14.
What
is
that
common
faith
which
you
call
extraordinary
?
It
is
the
faith
of
miracles
,
which
is
the
cleaving
to
some
speciall
and
singular
promise
;
either
for
the
doing
of
some
extraordinary
effect
,
or
for
the
receiving
of
some
outward
good
,
after
an
extraordinary
manner
.
1
Cor.
13.
2.
Mat.
21.
2.
&
7.
22.
Mark
.
9.
3.
Acts
14.
9.
Luk.
17.
19.
By
this
kind
of
faith
,
Judas
might
work
miracles
as
well
as
the
other
Disciples
;
and
by
this
Faith
,
many
might
bee
healed
by
our
Saviour
in
their
bodies
,
who
were
not
healed
in
their
soules
.
What
now
is
true
saving
faith
,
It
is
such
a
firme
assent
of
the
mind
to
the
truth
of
the
word
,
as
flowes
into
the
heart
,
and
causeth
the
soule
to
embrace
it
as
good
,
and
to
build
its
eternall
happinesse
on
it
.
What
is
that
which
you
make
the
object
of
saving
Faith
?
The
generall
object
of
true
saving
Faith
,
is
the
whole
truth
of
God
revealed
;
but
the
speciall
object
of
Faith
as
it
justifieth
,
is
the
promise
of
remission
of
sinnes
by
the
Lord
Jesus
:
For
as
the
Israelites
,
by
the
same
eyes
by
which
they
looked
upon
the
brasen
Serpent
,
they
saw
other
things
;
but
they
were
not
healed
by
looking
upon
any
thing
else
,
but
onely
the
brasen
Serpent
:
So
,
though
by
the
same
Faith
whereby
I
cleave
to
Christ
for
remission
of
sinnes
,
I
beleeve
every
truth
revealed
;
yet
I
am
not
justified
by
beleeving
any
truth
but
the
promise
of
grace
in
the
Gospell
.
Open
the
nature
of
this
saving
and
justifying
Faith
,
somewhat
more
fully
.
Justifying
Faith
may
bee
considered
two
wayes
,
either
as
God
works
it
in
mans
heart
,
or
else
as
mans
heart
works
by
it
towards
God
againe
.
For
first
God
enables
man
to
beleeve
,
and
then
he
beleeves
by
Gods
enabling
.
In
the
first
respect
,
Faith
is
said
to
be
Gods
gift
.
Eph.
2.
8.
Phil.
1.
29.
And
it
is
the
greatnesse
of
Gods
power
,
that
raiseth
mans
heart
unto
it
.
Eph.
1.
19.
In
the
second
respect
man
is
said
to
beleeve
,
Rom.
10.
10.
and
to
come
to
Christ
.
But
he
beleeves
by
Gods
enabling
him
to
beleeve
,
and
he
comes
by
Gods
causing
him
to
come
,
Joh.
6.
44.
No
man
can
come
unto
me
except
the
Father
draw
him
,
saith
our
Saviour
.
What
doth
God
work
in
man
when
he
gives
him
Faith
?
First
,
hee
enlighteneth
the
understanding
to
see
the
truth
and
preciousnesse
of
the
rich
offers
of
grace
in
the
Lord
Jesus
.
1.
Cor.
2.
11
,
12.
14.
John
1.
5.
John
12.
39.
John
6.
45.
Matth.
16.
17.
Acts
26.
18.
Secondly
,
he
enables
the
will
to
embrace
them
,
and
reach
all
the
desires
of
the
soule
after
them
,
and
rest
and
build
eternall
comfort
on
them
.
The
things
of
God
as
they
are
foolishnesse
to
mans
naturall
Judgement
;
so
they
are
enmity
to
his
naturall
will
.
And
therefore
when
God
gives
faith
,
he
gives
a
new
light
to
the
understanding
,
and
new
motions
and
inclinations
to
the
heart
.
As
the
Covenant
of
Grace
is
,
I
will
give
them
a
new
heart
,
Ezek.
36.
26.
It
must
be
a
mighty
power
to
turne
the
heart
of
man
upside
downe
,
and
cause
him
to
pitch
all
the
desires
of
the
soule
upon
a
supernaturall
object
.
Joh.
6.
44.
What
gather
we
from
hence
?
First
,
Faith
doth
not
consist
in
darknesse
and
ignorance
,
but
knowledge
is
of
the
ingredience
of
it
,
John
12.
39.
and
therefore
sometimes
put
for
it
.
John
17.
3.
Esa.
53.
11.
Where
God
doth
work
Faith
,
there
he
gives
a
saving
light
to
the
understanding
,
though
in
divers
measures
and
degrees
;
as
there
are
weak
measures
of
Faith
,
so
weak
measures
of
knowledge
and
apprehensions
in
saving
mysteries
:
But
no
man
can
build
upon
Gods
gracious
word
and
promise
for
the
truth
and
reality
of
what
he
speaks
,
without
he
know
what
he
speaks
.
Secondly
,
But
how
then
is
it
said
,
that
man
beleeveth
,
man
receiveth
Christ
,
man
comes
unto
him
?
These
phrases
and
the
like
shew
what
man
doth
when
faith
is
wrought
in
him
,
how
his
soul
acts
by
it
,
and
exerciseth
this
excellent
habit
received
.
And
it
is
thus
:
1.
By
Gods
teaching
him
he
understands
;
by
Gods
enlightning
his
mind
he
sees
the
excellency
of
the
Lord
Jesus
,
and
firmely
assents
unto
the
word
of
grace
as
true
;
that
indeed
Christ
is
the
only
blessed
Saviour
,
and
that
all
the
promises
of
God
in
him
are
yea
and
amen
.
2.
By
Gods
changing
and
enabling
his
will
he
wils
;
by
Gods
sanctifying
his
affections
he
loves
and
embraceth
;
by
Gods
printing
and
sealing
them
on
his
heart
he
possesseth
and
closeth
with
Christ
,
and
the
precious
promises
of
mercy
in
him
,
and
embraceth
the
tenure
of
the
Gospel
as
the
sweetest
and
happiest
tidings
that
ever
sounded
in
his
eares
,
and
entertains
it
with
the
best
welcomes
of
his
dearest
heart
,
and
placeth
his
eternall
happinesse
on
this
Rock
of
salvation
.
Put
now
all
these
things
together
.
They
all
shew
that
faith
is
nothing
else
but
a
supernaturall
action
and
worke
of
God
in
man
,
whereby
mans
heart
,
(
that
is
)
all
the
powers
of
mans
soule
move
as
they
are
first
moved
by
God
:
So
that
the
action
of
man
in
beleeving
,
is
nothing
but
his
knowing
of
heavenly
things
by
Gods
revealing
them
and
causing
him
to
know
them
;
his
willing
them
and
embracing
them
by
Gods
enabling
him
to
will
and
embrace
them
:
Thus
the
motion
of
mans
heart
to
Christ
being
moved
by
God
is
called
mans
beleeving
with
the
heart
:
even
as
a
wheel
which
of
it self
cannot
move
,
yet
being
moved
by
a
higher
wheel
doth
move
;
which
motion
though
it
be
but
one
,
yet
is
said
to
be
the
motion
of
two
,
that
is
,
of
the
Mover
and
of
the
thing
moved
.
It
seemes
then
that
justifying
faith
consists
in
these
two
things
;
viz.
in
having
a
mind
to
know
Christ
,
and
a
will
to
rest
upon
him
.
Yes
;
whosoever
sees
so
much
excellency
in
Christ
that
thereby
he
is
drawn
to
embrace
him
as
the
onely
Rock
of
salvation
,
that
man
truly
beleeves
to
Justification
.
But
is
it
not
necessary
to
Justification
to
be
assured
that
my
sinnes
are
pardoned
,
and
that
I
am
justified
?
No
,
that
is
no
act
of
faith
as
it
justifieth
,
but
an
effect
and
fruit
that
followeth
after
Justification
:
for
no
man
is
justified
by
beleeving
that
he
is
justified
,
for
he
must
be
justified
before
he
can
beleeve
it
:
and
no
man
is
pardoned
by
beleeving
that
he
is
pardoned
,
for
he
must
be
pardoned
before
he
can
beleeve
it
.
But
faith
as
it
justifieth
,
is
a
resting
upon
Christ
to
obtain
pardon
,
the
acknowledging
him
to
be
the
only
Saviour
,
and
the
hanging
upon
him
for
salvation
,
Mat.
16.
16.
John
20.
31.
Acts
8.
37.
Rom.
10.
9.
1
John
4.
15.
&
5.
1.
5.
It
is
the
direct
act
of
faith
that
justifieth
,
that
whereby
I
doe
beleeve
;
it
is
the
reflect
act
of
faith
that
assures
,
that
whereby
I
know
I
doe
beleeve
,
and
it
comes
by
way
of
argumentation
thus
,
Maj.
Whosoever
relyeth
upon
Christ
the
Saviour
of
the
world
for
Justification
and
pardon
,
the
word
of
God
saith
,
that
he
by
so
doing
is
actually
justified
and
pardoned
.
Min.
But
I
doe
truly
relie
upon
Christ
for
Justification
and
pardon
.
Concl.
Therefore
I
undoubtedly
beleeve
that
I
am
justified
and
pardoned
.
But
many
times
both
the
former
propositions
may
be
granted
to
be
true
,
and
yet
a
weak
Christian
want
strength
to
draw
the
conclusion
;
for
it
is
one
thing
to
beleeve
,
and
another
thing
to
beleeve
that
I
doe
beleeve
:
It
is
one
thing
for
a
man
to
have
his
salvation
certain
,
and
another
thing
to
be
certain
that
it
is
certain
.
How
then
doth
the
soul
reach
after
Christ
in
the
act
of
justifying
?
Even
as
a
man
fallen
into
a
river
and
like
to
be
drowned
,
as
he
is
carried
down
with
the
floud
espies
the
bough
of
a
tree
hanging
over
the
river
,
which
he
catcheth
at
and
clinges
unto
with
all
his
might
to
save
him
,
and
seeing
no
other
way
of
succour
but
that
,
ventures
his
life
upon
it
:
this
man
so
soon
as
he
had
fastned
upon
this
bough
is
in
a
safe
condition
,
though
all
troubles
,
fears
&
terrours
are
not
presently
out
of
his
mind
,
untill
he
comes
to
himself
and
sees
himself
quite
out
of
danger
,
then
he
is
sure
he
is
safe
,
but
he
was
safe
before
he
was
sure
.
Even
so
it
is
with
a
Beleever
;
Faith
is
but
the
espying
of
Christ
as
the
only
means
to
save
,
and
the
reaching
out
of
the
heart
to
lay
hold
upon
him
.
God
hath
spoke
the
word
and
made
the
promise
in
his
Son
,
I
beleeve
him
to
be
the
only
Saviour
,
and
remit
my
soul
to
him
to
be
saved
by
his
mediation
:
So
soon
as
the
soul
can
doe
this
,
God
imputeth
the
righteousnesse
of
his
Son
unto
it
,
and
it
is
actually
justified
in
the
Court
of
Heaven
,
though
it
is
not
presently
quieted
and
pacified
in
the
Court
of
Conscience
:
that
is
done
afterwards
,
in
some
sooner
,
in
some
later
,
by
the
fruits
and
effects
of
Justification
.
What
are
the
Concomitants
of
Justification
?
Reconciliation
,
and
Adoption
,
Rom.
5.
1.
Joh.
1.
12.
What
is
Reconciliation
?
It
is
that
grace
whereby
we
that
were
enemies
to
God
are
made
friends
,
Rom.
5.
10.
we
that
were
rebels
are
received
into
favour
;
we
that
were
far
off
,
and
aliens
from
God
,
are
now
brought
neer
through
Christ
,
Eph.
2.
12
,
13.
&
18.
19.
1
Joh.
1.
3.
Heb.
12.
22
,
23.
What
is
Adoption
?
Adoption
is
the
power
and
priviledge
to
be
the
sons
of
God
,
Joh.
1.
12.
Eph.
1.
5.
derived
unto
us
from
Christ
,
who
being
the
eternal
Son
of
God
,
became
by
Incarnation
our
brother
,
that
by
him
God
might
bring
many
sons
and
daughters
unto
glory
,
Heb.
2.
10.
What
are
the
benefits
that
flow
to
us
from
our
Adoption
?
1.
Some
are
privative
immunities
,
Rom.
8.
15.
We
have
not
received
the
spirit
of
bondage
to
fear
again
,
but
the
spirit
of
adoption
.
4
From
the
law
,
not
Ceremoniall
only
,
Gal.
5.
1.
but
Moral
;
freed
I
mean
from
the
curse
of
it
,
freed
from
the
condemning
power
of
it
,
freed
from
the
coaction
and
compulsion
of
it
,
freed
from
the
rigorous
exaction
&
inexorable
demands
of
it
,
as
it
is
a
Covenant
of
works
:
But
not
freed
from
the
doctrine
of
holinesse
contained
in
it
;
the
justified
and
adopted
are
every
way
freed
from
the
Law
,
as
it
was
an
enemy
and
against
us
,
Luc.
1.
but
not
freed
as
it
is
our
guide
and
director
,
containing
the
rule
of
Gods
holy
will
.
Our
Sonship
doth
not
free
us
from
service
,
but
from
slavery
,
not
from
holinesse
,
but
to
holinesse
:
There
is
a
free
service
which
benefits
the
condition
of
a
son
,
Gods
service
is
perfect
freedome
.
2.
Some
are
positive
dignities
;
as
,
1.
Free
accesse
to
the
throne
of
Grace
,
that
we
may
come
to
God
in
prayer
as
to
a
Father
.
Gal.
4.
6.
Rom.
8.
15.
2
We
have
an
Interest
in
Gods
particular
and
speciall
Providence
,
2
Cor.
6.
ult.
Rom.
8.
28.
3
We
by
our
adoption
have
a
free
and
sanctified
use
of
all
God●
creatures
restored
,
the
right
unto
which
we
forfeited
in
Adam
;
for
no
man
hath
any
true
right
to
any
thing
now
by
nature
;
he
may
have
the
use
of
Gods
creatures
by
Gods
patience
&
forbearance
,
but
not
by
Gods
licence
and
allowance
,
untill
he
be
in
Covenant
with
God
in
Christ
,
and
made
a
son
and
heir
with
him
,
and
then
all
things
are
restored
,
1
Cor.
3.
21.
Rom.
8.
32.
4
From
Adoption
flows
all
Christians
joy
,
which
is
called
the
joy
in
the
holy
Ghost
,
Rom.
14.
17.
unspeakable
and
glorious
,
1
Pet.
1.
8
,
9.
Rom.
5.
2.
For
the
spirit
of
Adoption
is
,
first
,
a
witnesse
,
Rom.
8.
16.
2ly
.
A
seale
,
Eph.
4.
30.
3ly
.
The
pledge
and
earnest
of
our
Inheritance
,
Eph.
1.
14.
setling
a
holy
security
in
the
soul
,
whereby
it
rejoyceth
even
in
affliction
in
hope
of
glory
.
Doe
the
Justified
children
of
God
always
then
rejoyce
?
Joy
considered
as
a
delightfull
apprehension
of
the
favour
of
God
gladding
the
heart
,
though
it
ought
continually
to
be
laboured
for
,
Phil.
4.
4.
and
preserved
,
yet
it
may
be
at
times
not
only
darkned
and
daunted
,
but
for
a
time
even
lost
,
and
to
be
restored
,
Psal.
51.
12.
yet
it
is
as
all
spirituall
gifts
of
God
,
perpetuall
and
without
repentance
,
if
we
regard
1.
The
matter
of
rejoycing
,
which
is
Gods
unchangeable
love
and
grace
,
Mal.
3.
6.
2.
The
causes
and
fountains
of
joy
in
the
regenerate
,
which
are
the
never
failing
graces
of
Faith
,
Luk.
22.
32.
Hope
,
Rom.
5.
5.
and
Love
towards
God
in
Christ
,
1
C●●
8.
3.
The
valuation
(
even
in
the
deepest
dismay
)
of
our
part
and
hope
in
Christ
above
the
pleasures
of
ten
thousand
worlds
.
4.
The
pretence
and
claim
of
a
faithfull
heart
promising
and
challenging
unto
it self
a
comfortable
harvest
of
joy
for
the
present
seed-time
of
sorrow
,
Psal.
42.
5.
Psal.
126.
5.
&
57.
11.
So
much
of
the
first
main
benefit
which
Christians
receive
by
their
communion
with
Christ
,
viz.
Justification
.
Now
what
is
the
second
benefit
which
is
called
Glorification
and
Sanctification
?
It
is
the
renewing
of
our
nature
according
to
the
Image
of
God
,
How
far
forth
is
our
nature
renewed
in
this
life
by
Sanctification
?
This
renewing
is
of
our
whole
nature
,
1
Thess.
5.
23.
Rom.
12.
2.
the
understanding
being
enlightned
,
the
will
rectified
,
the
affections
regulated
,
the
outward
man
reformed
.
But
not
wholly
in
this
life
;
and
this
is
done
by
the
powerfull
operation
of
the
Spirit
of
God
,
who
having
begun
a
good
work
in
us
,
will
perfect
it
unto
the
day
of
the
Lord
,
Joh.
13.
6.
Psal.
51.
10.
Ezek.
36.
26.
What
be
the
parts
of
our
Sanctification
?
Two
,
answerable
to
the
two
powerfull
meanes
whereby
they
are
wrought
;
First
,
Mortification
,
or
dying
unto
sin
,
and
thereby
freedome
from
the
dominion
thereof
by
the
death
of
Christ
,
Rom.
6.
6
,
7.
Secondly
,
Vivification
,
or
quickning
unto
newnesse
of
life
,
by
the
power
of
the
resurrection
of
Christ
;
In
regard
whereof
it
is
also
called
our
first
resurrection
,
Rev.
20.
6.
How
doth
Sanctification
differ
from
the
former
grace
of
Justification
?
In
many
main
and
materiall
differences
;
1.
In
the
order
,
not
of
time
,
wherein
they
goe
together
,
Rom.
8.
30.
nor
of
knowledge
and
apprehension
,
wherein
this
latter
hath
precedency
,
1
Cor.
6.
11.
but
of
nature
,
wherein
the
former
is
the
ground
of
this
latter
,
2
Cor.
7.
1.
Secondly
,
in
the
Subject
:
the
righteousnesse
whereby
we
are
justified
being
inherent
in
Christ
for
us
;
but
this
of
Sanctification
in
our selves
from
him
,
Rom.
8.
10.
Thirdly
,
in
the
cause
:
our
Justification
following
from
the
merit
;
our
Sanctification
from
the
efficacy
of
the
death
and
life
of
Christ
.
Fourthly
,
in
the
Instrument
;
Faith
,
which
in
Justification
is
only
as
an
hand
receiving
,
in
Sanctification
is
a
co-working
vertue
,
Acts
15.
19.
Gal.
5.
6.
Fiftly
,
in
the
measure
;
Justification
being
in
all
Beleevers
,
and
at
all
times
alike
;
Sixtly
,
in
the
end
;
which
being
in
both
eternall
life
,
Rom.
6.
23
,
24.
yet
the
one
is
among
the
causes
of
reigning
,
the
other
onely
as
the
high-way
unto
the
kingdome
.
What
is
the
rule
and
square
of
our
Sanctification
?
The
whole
word
of
God
,
Joh.
17.
17.
Ps.
119.
9.
as
containing
that
will
of
his
,
Rom.
12.
2.
which
is
even
our
Sanctification
,
1
Thess.
4.
3
,
&c.
How
doe
you
prove
that
Gods
word
is
such
a
rule
?
1.
By
expresse
warrant
of
Scripture
,
(
2
Tim.
3.
14.
17.
2.
By
the
resemblances
and
things
whereunto
it
is
compared
,
as
to
the
way
we
walk
in
,
(
Jer
6.
16.
Mark
12.
14.
Act.
18.
24
,
25.
)
to
a
Light
and
a
Lanthorn
in
a
dark
place
,
to
guide
our
feet
into
the
way
of
peace
,
Psa.
119.
105.
Prov.
6.
23.
2
Pet.
19.
20.
Luc.
1.
77.
79.
to
a
Glasse
,
Jam.
1.
25.
to
a
Rule
,
Line
,
Square
,
Measure
,
and
Ballance
,
whereby
must
be
framed
,
Isa.
28.
17.
Gal.
6.
16.
3.
Because
they
only
are
commended
for
a
holy
and
righteous
life
,
who
have
framed
it
according
to
the
Word
,
Luc.
1.
6.
and
all
others
secluded
,
Isa.
8.
19
,
20.
Mat.
22.
29.
4.
Because
nothing
can
be
counted
holy
and
righteous
which
God
doth
not
so
accompt
,
and
that
in
his
Word
,
so
as
he
only
is
righteous
,
and
maketh
this
or
that
to
be
holy
and
righteous
.
So
his
Word
only
sheweth
us
what
that
is
which
he
so
accompteth
,
and
therefore
it
is
called
his
holy
Word
,
What
mean
you
here
by
the
holy
Word
of
God
?
Both
the
Law
and
the
Gospel
,
How
is
the
Gospel
a
rule
of
obedience
being
the
rule
of
faith
?
As
the
Law
requireth
obedience
,
Jam.
12.
1.
so
the
Gospel
directeth
the
faithful
how
to
perform
it
,
1.
Of
the
manner
;
[
*
](A64622-e68320-b)
*
John
5.
23.
&
14.
1.
.
2.
Of
the
end
;
The
Law
requiring
all
duties
,
as
for
the
procurement
of
our
own
salvation
:
The
Gospel
in
way
of
thankfulnesse
,
for
salvation
in
Christ
already
bestowed
,
1
Thess.
5.
18.
3.
Of
the
effect
;
the
Law
(
like
Pharaoh
,
that
required
brick
,
but
allowed
no
straw
)
demanding
obedience
,
but
vouchsafing
no
assistance
;
(
supposing
man
as
in
the
state
of
Creation
)
The
Gospel
both
offering
and
conferring
to
the
regenerate
that
which
it
requireth
,
Rom.
10.
5
,
6.
8.
for
it
both
requireth
and
confirmeth
faith
unto
the
Elect
,
and
that
not
only
as
a
hand
to
lay
hold
on
Christ
,
but
also
as
a
chief
vertue
working
by
love
in
all
parts
of
obedience
;
without
which
even
the
Gospel
is
a
Law
,
that
is
,
a
killing
letter
,
2
Cor.
3.
6.
to
the
unregenerate
,
and
with
which
the
Law
becommeth
as
it
were
Gospel
to
the
regenerate
,
even
a
law
of
liberty
,
Jam.
1.
25.
&
2.
12.
For
as
the
Law
saveth
us
not
without
the
Gospel
,
so
the
Gospel
saveth
us
not
without
the
Law
.
Doth
not
the
Gospel
add
other
Precepts
or
Counsels
to
those
of
the
Law
?
Not
any
other
in
substance
of
action
,
but
only
reneweth
and
enforceth
those
of
the
Law
,
1
Joh.
2.
7
,
8.
and
specifieth
some
duties
,
as
of
faith
in
the
Messias
,
of
the
Sacraments
,
&c.
which
have
their
generall
ground
from
the
Law
.
As
for
those
that
are
propounded
in
form
of
counsell
,
and
doe
concern
things
indifferent
,
they
are
not
therefore
arbitrary
courses
,
Rev.
3.
18.
of
higher
perfection
,
much
lesse
meritorious
of
greater
glory
,
but
as
they
are
applyed
with
due
circumstances
,
necessary
precepts
referred
to
some
or
other
Commandement
of
the
Law
,
What
is
that
law
which
with
the
direction
of
the
Gospel
is
the
rule
of
Sanctification
?
The
Morall
law
,
[
*
](A64622-e68480-b)
*
Deut.
10.
4.
,
in
the
days
of
Moses
,
and
so
published
and
committed
to
the
Church
for
all
ages
as
the
royall
Law
,
for
obedience
to
God
our
King
(
Jam.
2.
8.
)
Why
did
God
write
that
law
in
Tables
of
stone
?
Partly
to
signifie
the
perpetuall
use
and
continuance
of
them
to
the
end
of
the
world
:
Partly
to
shew
the
stony
hardnesse
of
our
hearts
,
in
which
this
law
was
to
be
written
,
and
to
declare
how
hard
it
is
to
bring
us
to
obedience
of
them
.
Why
did
none
but
God
write
this
Law
in
Tables
of
stone
?
Because
none
but
God
can
write
his
Law
in
our
hearts
.
How
was
this
Law
delivered
?
To
shew
the
gloriousnesse
of
it
God
delivered
it
in
fire
,
for
the
Mountain
burned
,
the
Trumpet
sounded
,
the
people
fled
,
and
Moses
himself
trembled
.
What
did
this
signifie
to
them
,
and
teach
us
?
1.
That
without
Christ
the
Law
is
but
death
.
2.
That
we
should
be
very
careful
to
perform
obedience
to
the
same
.
Did
God
give
no
other
law
but
the
Morall
law
onely
?
Yes
,
he
added
the
Ceremoniall
and
Judiciall
laws
,
as
speciall
explications
and
applications
of
the
law
Morall
,
unto
that
present
Church
and
people
the
Israelites
.
What
was
the
Ceremoniall
law
?
That
law
which
did
set
down
orders
for
direction
in
rites
of
outward
worship
,
Heb.
10.
1
,
&c.
)
Are
we
bound
to
keep
and
observe
those
laws
?
No
,
for
the
substance
being
now
exhibited
,
those
shadows
are
utterly
abolished
by
the
death
of
Christ
,
and
therefore
the
use
of
them
now
,
would
be
a
kind
of
denyall
of
his
death
.
What
call
you
the
Judiciall
law
?
That
wherein
God
appointed
a
form
of
Politique
and
Civill
government
of
the
Common-wealth
of
the
Jews
,
Is
this
law
utterly
revoked
and
abolished
by
Christ
?
No
;
for
he
came
not
to
overturn
any
good
government
of
the
Common-wealth
,
much
lesse
that
which
was
appointed
by
God
himself
.
May
not
Christian
Magistrates
then
swerve
any
thing
from
those
laws
of
government
,
which
were
set
down
by
Moses
?
In
some
circumstances
they
may
,
but
in
the
generall
equity
and
substance
they
may
not
.
What
Judiciall
laws
are
immutably
to
be
observed
now
of
Christian
Magistrates
?
Those
which
have
reasons
annexed
unto
them
,
&
specially
those
wherin
God
hath
appointed
death
for
the
punishment
of
hainous
offences
.
What
is
the
Morall
law
?
That
which
commandeth
the
perfection
of
godlinesse
&
righteousnesse
,
and
directeth
us
in
our
duties
to
God
and
man
,
Deut.
5.
32.
12.
32.
Are
we
not
delivered
from
this
law
by
the
means
of
Christ
?
From
the
burthen
of
the
law
exacting
in
our
own
persons
perfect
obedience
,
&
from
the
curse
of
that
law
due
unto
disobedience
,
we
are
delivered
by
Christ
,
Gal.
3.
10
,
11
,
12
,
13.
But
from
the
Commandment
as
a
rule
of
life
,
we
are
not
freed
,
Jam.
2.
8.
but
contrariwise
are
inclined
&
disposed
by
his
free
Spirit
to
the
willing
obedience
therof
,
Ps.
51.
12.
&
119.
32.
45.
1
Joh.
5.
3.
To
what
end
serveth
the
Law
?
First
,
it
is
a
Glasse
,
to
discover
our
filthinesse
,
and
to
shew
us
our
sinnes
,
and
the
punishment
thereof
,
that
thereby
we
may
be
driven
unto
Christ
,
to
be
purged
by
him
,
(
Gal.
3.
24.
Rom.
3.
20.
27.
)
For
it
layeth
open
all
the
parts
of
our
misery
,
both
sinfulnesse
,
accursednesse
,
and
impotency
,
or
unablenesse
to
relieve
our selves
;
so
whipping
us
,
and
chasing
us
to
Christ
,
that
in
him
we
may
finde
deliverance
.
Secondly
,
when
we
are
come
to
Christ
,
and
feele
our selves
saved
by
him
,
it
is
a
guide
to
direct
us
in
the
way
we
have
to
walke
in
all
our
life
after
,
Matth.
5.
17.
Luke
1.
6.
Deut.
6.
6.
For
after
the
Law
hath
brought
us
to
Christ
,
the
feeling
of
the
love
of
God
within
us
,
maketh
us
to
strive
towards
the
obedience
of
it
,
and
then
it
is
a
rule
to
direct
us
how
to
behave
our selves
in
all
things
that
we
doe
,
teaching
us
how
we
are
to
live
,
in
such
sort
as
whosoever
walketh
not
accordingly
,
cannot
be
saved
.
What
further
use
hath
the
Law
in
the
Regenerate
?
First
,
as
a
light
it
directeth
us
,
for
the
world
being
a
darke
wildernesse
,
and
we
being
naturally
blinde
,
are
in
continuall
danger
of
falling
,
unlesse
our
steps
be
guided
by
the
Lampe
of
the
Law
.
Secondly
,
as
a
prick
it
inciteth
us
to
obedience
,
because
God
commandeth
them
.
Thirdly
,
it
frameth
us
to
humility
whilst
by
it
wee
understand
that
we
are
farre
from
fulfilling
it
.
What
gather
you
of
this
?
First
,
what
great
reason
there
is
,
that
we
should
be
well
acquainted
with
the
Law
of
God
,
seeing
it
is
of
so
great
use
.
Secondly
,
that
every
one
should
have
a
warrant
of
all
his
doings
out
of
this
Law
of
God
;
whereby
all
the
creatures
are
sanctified
for
mans
use
.
What
is
the
contrary
vice
?
Ignorance
;
whereof
Christ
saith
,
that
the
blinde
fall
into
the
ditch
.
Matth.
15.
14.
So
much
of
the
use
of
the
Law
:
What
is
required
for
our
profiting
therein
?
In
the
first
place
it
is
required
,
that
we
have
the
right
understanding
of
the
Law
,
without
which
it
is
impossible
to
reap
any
of
the
former
fruits
;
What
Rules
are
principally
to
be
observed
for
the
understanding
and
right
interpreting
of
the
Law
?
Three
especially
.
What
is
the
first
?
That
the
Law
is
spirituall
,
Rom.
7.
14.
Deut.
6.
5.
Matth.
22.
37.
Mark
12.
30.
Luke
10.
27.
How
doth
the
Law
shape
all
the
powers
of
the
soule
?
It
shapeth
the
understanding
to
know
every
duty
,
even
all
the
will
of
God
:
It
chargeth
the
judgement
to
discerne
between
good
and
evill
;
and
between
two
good
things
which
is
the
better
:
It
chargeth
the
memory
to
retain
:
It
chargeth
the
will
to
chuse
the
better
,
and
to
leave
the
worse
:
It
chargeth
the
affections
to
love
things
to
be
loved
;
and
to
hate
things
to
be
hated
.
Doth
the
Law
require
these
alike
of
all
?
No
;
but
according
to
the
Sex
,
growth
in
age
,
and
difference
of
calling
;
as
more
of
a
man
than
of
a
woman
;
of
a
young
man
than
of
a
childe
;
of
a
publike
person
,
than
of
a
private
man
.
What
is
the
second
Rule
?
That
the
Law
is
perfect
.
What
is
the
third
?
That
in
every
Commandement
there
is
a
borrowed
Speech
,
What
speciall
Rules
are
comprehended
under
this
third
?
These
three
following
.
1.
Whatsoever
the
Law
commandeth
,
Matth.
5.
21
,
23
,
24
,
25.
So
where
any
duty
is
enjoyned
as
in
the
affirmative
Commandements
,
there
we
must
understand
the
contrary
sinne
to
be
forbidden
.
Matth.
4.
10.
1
Cor.
15.
34.
And
where
any
sinne
is
forbidden
,
as
in
the
negative
,
there
must
we
know
the
contrary
duty
is
required
.
Eph.
4.
28.
2.
Whatsoever
the
Law
commandeth
or
forbiddeth
in
one
kinde
,
it
commandeth
or
forbiddeth
all
of
the
same
kinde
,
Thirdly
,
Thes.
5.
22.
Heb.
10.
24
,
25.
Matth.
5.
27
30.
Besides
the
true
knowledge
,
what
is
further
required
for
a
profitable
course
in
the
Law
.
First
,
remembrance
,
without
which
our
knowledge
is
nothing
,
as
that
which
is
powred
into
a
riven
Vessell
.
And
therefore
in
the
fourth
Commandement
,
God
using
this
word
Remember
,
teacheth
us
how
deeply
negligence
and
forgetfulnesse
,
(
although
not
alike
)
in
all
,
are
condemned
.
Secondly
,
judgement
to
take
heed
,
that
we
doe
nothing
rashly
and
suddenly
,
but
ever
to
examine
our
wayes
.
Thirdly
,
the
will
and
affections
must
be
formed
to
an
obedience
of
the
Commandements
:
whereto
also
it
may
helpe
to
consider
,
that
God
propoundeth
the
ten
Commandements
in
the
second
person
of
the
singular
number
,
saying
,
Thou
shalt
not
,
&c.
Why
are
the
Commandements
uttered
in
this
sort
;
rather
than
by
yee
,
or
no
man
,
or
every
man
?
&c.
First
,
Secondly
,
because
no
man
should
put
the
Commandements
of
God
from
himselfe
,
as
though
they
did
not
concerne
him
:
but
every
particular
man
should
apply
them
to
himselfe
,
as
well
as
if
God
had
spoken
to
him
by
name
.
What
gather
you
of
this
?
That
God
wisely
preventeth
a
common
abuse
amongst
men
,
which
is
to
esteeme
that
spoken
to
all
men
,
to
be
,
as
it
were
,
spoken
to
none
:
as
you
shall
have
it
common
amongst
men
,
to
say
and
confesse
,
that
God
is
good
,
and
mercifull
,
and
that
he
commandeth
this
,
and
forbiddeth
that
;
and
yet
they
usually
so
behave
themselves
,
as
that
they
shift
the
matter
to
the
generall
,
as
if
it
did
nothing
belong
to
them
in
particular
;
and
as
if
they
notwithstanding
might
live
as
they
list
:
and
therefore
every
man
is
to
judge
and
esteeme
that
God
speaketh
in
the
Law
to
him
in
particular
;
and
is
accordingly
to
be
affected
therewith
.
That
this
obedience
may
be
more
willing
and
cheerefull
;
what
is
further
to
be
thought
upon
?
We
must
set
before
our
eyes
Gods
benefits
bestowed
upon
us
,
as
the
Lord
did
before
the
Israelites
,
in
the
Preface
to
the
ten
Commandements
.
What
benefits
ought
we
chiefely
to
call
to
minde
?
First
,
those
which
God
doth
generally
bestow
upon
all
his
Children
,
as
our
Election
,
Creation
,
Redemption
,
Vocation
,
Iustification
,
Sanctification
,
continuall
Preservation
;
and
then
particularly
,
such
blessings
as
God
hath
severally
bestowvd
upon
every
one
of
us
.
Are
not
the
judgements
of
God
also
to
be
thought
upon
for
furtherance
to
this
obedience
?
Yes
verily
,
to
make
us
feare
to
offend
in
our
wayes
.
Exod.
20.
5.
7.
Psal.
119.
120.
Remaineth
there
yet
any
more
?
Good
company
,
which
with
David
wee
must
cleave
unto
.
Psalme
119.
63.
Prov.
13.
20.
What
gather
you
of
this
?
That
whosoever
maketh
no
choyce
of
company
,
maketh
no
conscience
of
sinne
:
as
those
that
dare
keepe
company
familiarly
with
Papists
,
and
prophane
persons
,
thinking
that
they
may
keep
their
Conscience
to
themselves
.
Hitherto
of
the
helpes
both
of
the
knowledge
and
practice
:
In
what
part
of
the
Scripture
is
the
Morall
Law
of
God
contained
?
It
is
handled
at
large
throughout
the
whole
Scripture
;
but
is
summarily
first
contrived
into
ten
words
,
or
ten
Commandements
,
Exod.
20.
Deut.
4.
13.
&
10.
4.
and
then
into
two
,
Matth.
22.
37.
40.
Luke
10.
27.
comprehending
the
summe
of
the
whole
Law
,
which
are
now
to
be
spoken
of
.
Why
hath
God
given
ten
Commandements
,
and
no
more
?
Deut.
5.
22.
First
,
that
no
man
should
either
adde
any
thing
to
,
or
take
any
thing
from
the
Lawes
of
God
.
Secondly
,
that
we
might
be
left
without
excuse
,
if
we
learned
them
not
;
seing
they
be
but
ten
,
and
no
more
.
How
are
these
ten
Commandements
propounded
?
Sometime
affirmatively
,
as
the
fourth
and
fift
:
Others
negatively
,
as
all
the
rest
.
Some
with
reasons
annexed
,
as
the
five
first
:
Some
without
,
as
the
five
last
:
and
all
of
them
in
the
time
to
come
,
and
in
the
second
person
singular
.
Why
they
are
layd
downe
in
the
second
person
singular
,
you
have
shewed
before
,
and
why
some
have
reasons
added
unto
them
,
you
shall
heare
a
little
after
:
Declare
now
why
God
hath
propounded
all
the
Commandements
in
the
time
to
come
,
saying
,
Thou
shalt
not
&c.
Because
it
is
not
enough
for
us
that
wee
have
kept
the
Commandements
of
God
heretofore
,
except
we
continue
in
keeping
of
them
to
the
end
of
our
lives
.
Why
are
there
more
of
the
Commandements
negative
,
telling
us
what
we
should
not
doe
,
then
affirmative
,
telling
us
what
we
should
doe
,
all
of
them
except
two
,
being
set
downe
negatively
?
1
To
put
us
in
minde
of
our
corruption
,
2
Because
our
soules
being
full
of
sin
,
must
have
them
plucked
forth
,
before
we
can
do
any
thing
that
is
good
.
3
Because
the
negative
bindeth
more
strongly
;
for
the
negative
precept
bindeth
alwaies
,
and
to
all
moments
of
time
,
the
affirmative
bindeth
alwayes
,
but
not
to
all
moments
of
time
.
How
are
the
Ten
Commandements
divided
?
Into
two
Tables
,
What
doth
the
first
containe
?
Our
duty
to
God
in
the
foure
first
Commandements
.
What
doth
the
second
?
Our
duty
to
man
in
the
six
last
.
What
is
the
summe
of
the
first
?
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
Deutero.
65.
Mat.
22.
37
,
38.
Luke
10.
27.
What
is
the
summe
of
the
second
?
Thou
shalt
love
thy
Neighbour
as
thy selfe
,
Luke
19.
19.
Matth.
22.
39
Luke
10.
27.
What
is
the
summe
of
this
summe
?
Love
,
which
consisteth
in
two
heads
(
as
we
have
heard
)
to
wit
the
love
of
God
,
and
of
our
neighbour
,
Luk.
10.
27.
1
Iohn
5.
2.
1
Tim.
1.
4
,
5.
What
use
is
there
of
this
short
summe
?
Very
great
;
both
to
shew
the
marvellous
wisdome
of
God
,
and
also
for
singular
profit
that
redoundeth
to
us
thereof
.
Wherein
appeareth
the
wisdome
of
God
?
That
sith
it
was
great
cunning
to
contrive
the
whole
will
of
God
into
Ten
words
,
it
must
needes
bee
more
wonderfull
to
bring
all
into
two
.
What
is
the
profit
that
redoundeth
unto
us
?
It
furthereth
us
unto
that
two-fold
use
of
the
Law
before
spoken
of
:
for
,
first
,
it
is
a
means
the
more
to
humble
us
,
and
so
the
more
effectually
to
drive
us
unto
Christ
;
secondly
,
it
helpeth
us
much
in
our
obedience
to
Christ
and
his
Commandements
.
What
profit
ariseth
of
the
first
use
concerning
humiliation
?
That
men
being
brought
to
a
neerer
sight
of
their
sins
,
might
bee
the
more
earnest
to
come
unto
Christ
.
How
shall
that
bee
?
That
when
all
our
sinnes
are
gathered
into
one
heape
,
and
mustered
into
one
Troope
,
they
may
appeare
the
greater
,
and
cast
us
downe
the
more
:
as
a
man
owing
sundry
debts
unto
dives
,
or
unto
one
man
,
in
the
particulars
is
confident
of
his
ability
to
pay
all
,
as
long
as
he
heareth
they
are
but
small
summes
,
but
hearing
the
whole
summe
,
despaireth
of
the
payment
of
it
:
or
when
as
there
bee
many
Souldiers
comming
against
their
enemy
,
but
yet
here
and
there
scattered
,
they
doe
not
affect
us
with
so
great
feare
,
as
when
they
bee
gathered
and
ranged
in
order
,
and
are
all
under
one
sight
or
view
.
How
is
this
shewed
in
our
love
towards
God
?
In
that
it
should
be
done
in
simple
obedience
of
the
whole
man
,
that
is
,
of
all
the
powers
both
of
body
and
soule
,
which
is
impossible
for
any
man
to
doe
.
What
are
they
of
the
soule
?
Two
,
of
the
Minde
,
and
of
the
Will
.
What
are
they
of
the
Minde
?
The
Vnderstanding
and
Iudgement
,
unto
both
which
Memory
is
annexed
.
How
are
these
charged
?
Our
understanding
should
perfectly
comprehend
all
thing
that
God
would
have
us
to
know
;
in
Iudgement
we
should
thinke
aright
of
them
,
and
the
Memory
accordingly
should
retaine
them
;
but
wee
are
ignorant
of
many
things
,
and
those
which
we
know
,
wee
know
but
in
part
,
and
that
which
wee
know
,
wee
judge
not
aright
of
,
nor
remember
as
wee
ought
.
How
stand
the
Will
and
Affections
charged
?
Hereby
must
we
love
perfectly
all
knowne
good
,
and
perfectly
hate
all
knowne
evill
,
of
which
wee
come
a
great
deale
shorter
,
then
of
the
other
.
What
are
they
of
the
body
?
All
the
Members
,
parts
and
graces
of
the
body
(
as
beauty
,
strength
,
&c
)
should
bee
wholly
imployed
in
the
Service
of
God
,
and
doing
of
His
Will
;
but
the
wandering
of
our
eyes
in
the
hearing
of
the
Word
,
and
other
parts
of
Gods
Service
,
doth
easily
bewray
our
great
negligence
,
and
the
small
obedience
and
conformity
of
the
rest
of
the
Members
and
parts
of
the
body
.
Shew
the
same
in
our
love
towards
our
Neighbour
.
In
that
we
must
love
him
as
our selfe
,
which
as
it
is
so
much
the
lesse
then
the
former
,
as
man
is
inferior
to
God
;
so
we
being
not
able
to
accomplish
it
,
are
much
lesse
able
to
fulfill
the
other
.
How
shall
that
bee
tryed
?
By
examination
of
our selves
in
some
particulars
:
as
for
example
;
whether
we
love
a
stranger
,
or
our
utter
and
most
deadly
enemy
,
as
our selves
,
which
no
man
ever
did
,
nay
a
common
Man
,
or
to
bee
plainer
,
even
our
dearest
friend
,
as
we
doe
our selves
,
which
cannot
bee
found
,
Deut.
28.
53
,
56.
&c.
and
therefore
the
righteousnesse
of
the
Papists
is
a
rotten
righteousnesse
,
and
such
as
will
never
stand
with
the
righteousnesse
of
God
.
What
profit
ariseth
of
the
second
use
?
That
by
it
,
as
by
a
glasse
,
wee
may
the
easier
see
,
and
being
shortly
contrived
,
we
may
the
better
remember
our
whole
duty
both
to
God
and
man
;
it
being
as
a
Card
or
Mappe
of
a
Countrey
easier
carried
about
with
us
.
Seeing
then
that
the
whole
summe
and
maine
end
of
the
Law
is
Love
,
what
gather
you
thereof
?
That
which
the
Apostle
exhorteth
unto
,
(
viz.
)
To
leave
all
idle
questions
as
unprofitable
,
and
to
deale
in
those
matters
onely
which
further
the
practise
of
love
.
1
Tim.
1.
4
,
5.
Why
is
the
love
of
God
called
the
first
and
greatest
Commandement
?
Matth.
22.
38.
Because
we
should
chiefely
,
and
in
the
first
place
,
regard
our
duties
to
God
,
and
be
most
carefull
to
understand
his
will
,
and
to
worship
him
.
1
John
4.
20.
In
which
respect
the
first
Table
is
put
before
the
second
,
as
being
the
principall
.
How
may
it
appeare
that
our
duties
to
God
are
to
be
preferred
before
the
other
towards
our
Neighbour
?
First
,
by
the
inequality
of
the
persons
offended
;
because
it
is
worse
to
offend
God
than
man
.
Acts
4.
19.
Secondly
,
by
the
punishment
assigned
in
the
Scriptures
:
For
the
breaches
of
the
first
Table
are
to
be
more
severely
punished
than
the
breaches
of
the
second
:
As
he
that
revileth
the
Magistrate
shall
beare
his
sinne
;
but
hee
that
blasphemeth
God
shall
bee
stoned
to
death
.
1
Sam.
2.
25.
Num.
24.
11.
14.
What
gather
you
of
this
?
The
crafty
practices
of
Papists
,
who
would
make
men
beleeve
,
that
the
chiefest
godlinesse
,
and
most
meritorious
good
workes
of
all
required
in
the
Law
of
God
,
are
the
workes
of
the
second
Table
;
as
Charity
,
Almes-deeds
,
&c.
thereby
deceiving
the
people
to
enrich
themselves
.
Are
all
the
duties
of
the
first
Table
greater
than
all
the
duties
of
the
second
?
No
,
unlesse
the
comparison
be
equally
made
:
for
the
morall
duties
of
the
second
Table
being
perpetuall
,
are
greater
than
the
Ceremoniall
duties
of
the
first
being
temporall
:
whereunto
agreeth
,
That
God
will
rather
have
mercy
than
sacrifice
.
Hos.
6.
6.
Matth.
9.
13.
When
doe
you
count
the
comparison
equall
?
When
they
are
compared
in
like
degrees
,
as
the
chiefe
Commandement
of
the
first
Table
,
with
the
chiefe
of
the
second
,
the
middle
duties
of
the
one
,
with
the
middle
duties
of
the
other
;
and
the
last
and
least
of
the
former
,
with
the
last
and
least
of
the
latter
:
Thus
if
we
compare
the
greatest
with
the
greatest
,
and
the
meanest
with
the
meanest
,
the
duties
and
breaches
of
the
first
Table
are
greater
than
the
duties
and
breaches
of
the
second
.
But
though
the
principall
service
of
the
one
be
greater
than
the
principall
service
of
the
other
;
if
the
comparison
be
not
made
in
the
same
degrees
:
as
if
(
for
example
)
the
murther
of
a
man
be
compared
with
the
least
abuse
of
the
name
of
God
;
or
Adultery
,
with
the
least
breach
of
the
Sabbath
;
these
of
the
second
Table
are
greater
.
Why
is
the
second
Table
said
to
be
like
unto
the
first
?
Matth.
22.
39.
For
that
they
goe
so
hand
in
hand
together
,
that
no
man
can
performe
the
one
,
unlesse
the
other
,
as
St.
John
teacheth
.
So
Ephes.
1.
2.
chap.
fourth
and
fift
.
For
whosoever
keepeth
the
first
Table
well
,
cannot
but
keep
the
second
:
and
whosoever
keepeth
the
second
,
must
needs
keep
the
first
.
What
is
to
be
said
of
those
,
that
seeme
to
keep
the
one
,
and
care
not
for
the
other
?
If
they
will
seeme
to
serve
God
,
and
are
not
in
Charity
,
they
are
meere
hypocrites
;
and
if
they
will
seeme
to
deale
uprightly
with
their
neighbour
,
and
have
not
the
love
of
God
in
them
,
they
are
prophane
Hypocrites
,
and
very
Atheists
.
Wherein
else
doe
the
Tables
agree
?
First
,
in
that
they
are
both
perpetuall
.
Secondly
,
in
that
they
are
both
perfect
.
Wherein
doe
the
Commandements
of
the
first
Table
agree
?
In
this
principally
,
that
they
concerne
the
worship
of
God
,
and
containe
our
whole
duties
towards
him
.
How
are
they
divided
?
They
either
respect
the
root
of
this
worship
,
Why
did
God
enjoyne
his
worship
in
foure
Commandements
?
That
we
might
the
better
know
and
retaine
them
in
mind
,
or
otherwise
might
be
left
the
more
without
excuse
.
What
is
common
to
these
foure
Commandements
of
the
first
Table
?
That
every
one
hath
his
severall
reason
annexed
,
yet
with
this
difference
,
that
the
first
hath
his
reason
going
before
the
Commandement
,
and
the
other
three
have
it
following
.
Have
not
the
Commandements
of
the
second
Table
their
reasons
also
?
Yes
verily
in
the
Scriptures
;
but
for
brevity
they
are
omitted
in
the
Decalogue
.
Why
are
the
reasons
of
the
Commandements
of
the
first
Table
rather
set
down
then
of
the
second
?
First
,
that
we
might
know
,
that
there
is
no
lesse
light
left
in
us
of
the
worship
of
God
,
then
of
the
duties
wee
owe
to
our
neighbours
.
Secondly
,
to
teach
us
,
that
as
all
obedience
should
bee
grounded
upon
Reason
and
Knowledge
,
so
especially
that
which
concerneth
Gods
worship
.
What
gather
you
of
this
?
That
those
are
greatly
deceived
who
thinke
it
sufficient
,
if
they
have
the
Commandements
by
heart
,
or
can
say
them
by
roat
.
Why
is
the
reason
of
the
first
Commandement
set
before
,
which
in
all
the
other
commeth
after
?
Because
it
serveth
not
onely
for
a
reason
of
this
Commandement
,
but
also
for
a
Preface
to
all
the
ten
;
for
it
hath
a
reference
to
them
all
,
and
is
a
reason
to
urge
the
observance
to
every
one
of
them
.
In
what
words
is
it
expressed
?
In
these
words
of
God
,
How
prove
you
this
to
be
a
Reason
,
and
not
a
Commandement
,
as
some
doe
thinke
?
First
,
because
it
is
commonly
used
for
a
reason
of
other
Commandements
.
Exod.
20.
5.
7.
Lev.
19.
36.
37.
Secondly
,
because
it
hath
not
the
forme
of
a
Commandement
.
Thirdly
,
sith
the
other
three
Commandements
have
their
reasons
added
,
it
is
unlikely
▪
that
the
first
and
chiefest
should
have
none
.
How
is
this
Preface
set
as
a
reason
to
enforce
the
observation
both
of
the
first
Commandement
,
and
of
all
the
rest
?
Thus
:
If
I
bee
the
Lord
,
the
God
which
brought
thee
out
of
the
land
of
Egypt
,
thou
must
take
me
for
the
Lord
thy
God
alone
,
and
keep
all
my
Commandements
.
But
I
am
the
Lord
thy
God
which
brought
thee
out
of
the
land
of
Egypt
:
therefore
thou
must
take
mee
for
thy
God
alone
,
and
keep
all
my
Commandements
.
What
ground
of
obedience
is
there
laid
in
this
Reason
?
That
this
Law
is
to
be
obeyed
,
because
it
proceedeth
from
him
;
who
is
not
onely
the
Lord
our
Maker
,
Psal.
100.
3.
but
also
our
God
and
Saviour
,
1
Tim.
4.
10.
Psal.
36.
6.
Whence
is
the
latter
?
From
the
Covenant
of
grace
,
whereby
he
is
our
God
,
and
Saviour
of
them
that
believe
,
1
Tim.
4.
10.
assuring
them
of
all
gracious
deliverances
by
vertue
of
his
Covenant
,
from
all
evills
and
enemies
,
both
bodily
,
and
especially
spirituall
:
a
proofe
whereof
is
laid
downe
in
that
famous
deliverance
of
the
people
of
Israel
out
of
the
slavery
of
Egypt
,
which
was
so
exceeding
great
,
that
by
reason
thereof
they
were
said
to
be
in
an
Iron
Furnace
;
Deut.
4.
20.
How
can
this
belong
to
us
which
are
no
Israelites
?
Though
we
be
not
Israel
in
name
,
or
according
to
the
flesh
,
yet
wee
are
the
true
Israel
of
God
according
to
the
spirit
and
promise
.
Why
doth
the
Lord
make
choyse
of
that
benefit
which
seemeth
nothing
at
all
to
belong
unto
us
,
rather
then
of
any
other
,
wherein
we
communicate
with
them
?
1.
Because
it
is
the
manner
of
God
to
allure
the
Israelites
,
2.
Because
it
was
fittest
to
expresse
the
spirituall
deliverance
from
Satan
by
Christ
,
which
was
thereby
figured
and
represented
;
and
so
it
belongeth
no
lesse
,
if
not
more
,
to
us
than
to
them
.
3.
Because
we
being
freed
from
the
slavery
of
our
bloody
enemies
,
whereunto
we
were
so
neere
,
more
than
once
,
and
unto
whom
we
justly
have
deserved
to
have
beene
enthralled
,
and
it
being
the
common
case
of
all
Gods
Children
to
bee
in
continuall
danger
of
the
like
,
and
to
feele
the
like
goodnesse
of
God
towards
them
;
we
may
also
make
use
of
this
Title
,
and
esteeme
it
a
great
Bond
also
of
us
unto
God
.
4.
Because
it
was
the
latest
benefit
,
the
sweetnesse
whereof
was
yet
(
as
it
were
)
in
their
mouth
:
and
herein
the
Lord
had
respect
unto
our
corrupt
nature
,
who
are
ready
to
forget
old
benefits
,
how
great
soever
.
What
is
there
is
this
reason
to
set
forth
the
true
God
whom
we
worship
,
and
to
distinguish
him
from
all
Idolls
whatsoever
?
1.
The
name
Jehovah
,
which
betokeneth
that
hee
onely
is
of
himselfe
,
and
all
other
things
have
their
being
of
him
:
whereby
wee
are
taught
,
that
there
is
but
one
true
God
,
whose
being
there
is
no
creature
able
to
conceive
,
and
that
hee
giveth
being
to
all
other
things
,
both
by
creating
them
at
first
,
and
by
preserving
and
directing
of
them
continually
.
2.
The
name
Elohim
,
or
God
;
which
in
the
Hebrew
is
of
the
plurall
number
,
to
signifie
the
Trinity
of
the
Persons
in
the
Vnity
of
the
God-head
.
3.
That
he
is
both
Omnipotent
,
and
is
able
to
do
all
things
,
and
also
willing
to
imploy
his
power
to
the
preservation
of
his
people
,
proved
from
an
argument
of
the
effects
,
in
the
deliverance
of
the
Israelites
out
of
Egypt
.
So
much
of
the
Preface
.
What
are
the
words
of
the
first
Commandement
?
Thou
shalt
haue
no
other
Gods
before
Me.
What
is
the
scope
and
meaning
of
this
Commandement
?
1.
That
this
Jehovah
,
one
in
substance
,
and
three
in
persons
,
the
Creator
,
and
Governour
of
all
things
,
and
the
Redeemer
of
his
people
,
is
to
be
entertained
for
the
onely
true
God
,
in
all
the
powers
of
our
soule
,
Matth.
22.
33.
2.
That
the
inward
and
spiritual
worship
of
the
heart
,
Prov.
23.
26.
wherein
God
especially
delighteth
,
Deut.
5.
29.
and
which
is
the
ground
of
the
outward
,
Prov.
4.
23.
Matth.
12.
35.
is
to
be
given
to
him
,
and
to
none
other
,
and
that
sincerely
without
hypocrisie
as
in
his
sight
,
who
searcheth
and
knoweth
the
heart
,
Jer.
17.
10.
For
this
word
,
Before
me
,
or
,
Before
my
face
,
noteth
that
inward
entertainment
&
worship
wherof
God
alone
doth
take
notice
:
and
thereby
God
sheweth
that
he
condemneth
as
well
the
corrupt
thoughts
of
mans
heart
,
concerning
his
Majesty
,
as
the
wicked
practice
of
the
body
;
for
our
Thoughts
are
before
his
face
.
What
is
forbidden
in
this
Commandement
?
Originall
corruption
,
so
farre
forth
as
it
is
the
fountaine
of
impiety
against
God
,
Rom.
8.
7.
with
all
the
streames
thereof
.
What
is
required
in
this
Commandement
?
That
we
set
up
,
imbrace
and
sanctifie
the
Lord
God
in
our
hearts
,
Isa.
8.
13.
yeilding
to
him
in
Christ
,
that
inward
and
spirituall
worship
which
is
due
unto
his
Majesty
.
Wherein
doth
this
consist
?
1.
In
knowing
of
God
in
himselfe
,
in
his
properties
,
and
in
his
workes
;
for
it
should
be
the
joy
of
every
Christian
soule
,
to
know
the
true
God
,
and
whom
he
hath
sent
,
Christ
Iesus
.
Io.
17.
3.
2.
In
cleaving
unto
him
.
Deut.
11.
22.
Josh.
23.
8.
Acts
11.
23.
How
is
that
to
be
done
?
1.
We
must
be
perswaded
of
Gods
love
to
us
,
and
so
rest
upon
him
for
all
we
want
;
being
assured
,
that
he
both
can
and
will
abundantly
provide
for
us
here
and
for
ever
.
2.
We
are
to
love
him
so
heartily
as
to
be
loath
to
offend
him
,
and
delight
to
please
him
in
all
things
.
So
much
of
the
Commandement
in
generall
:
What
are
we
to
consider
of
it
in
particular
?
First
,
Secondly
,
the
helpes
,
and
hinderances
of
the
obedience
thereof
.
What
be
the
severall
branches
of
this
Precept
?
There
is
here
commanded
:
1.
The
having
of
a
God
;
and
herein
Religion
.
2.
The
having
of
one
onely
God
and
no
more
;
and
herein
unity
.
3.
The
having
of
the
true
God
,
and
none
other
for
our
God
;
and
herein
truth
.
To
what
end
doth
God
command
us
to
have
a
God
;
seeing
wee
cannot
chuse
but
have
him
for
our
God
,
whether
we
will
or
not
?
Because
albeit
all
men
of
necessity
must
have
a
God
above
them
,
yet
many
either
know
him
not
,
or
care
not
for
him
;
and
so
make
him
no
God
,
as
much
as
in
them
lyeth
.
What
is
it
then
to
have
a
God
?
To
know
and
worship
such
an
infinite
Nature
as
hath
his
being
in
himselfe
,
What
is
it
to
have
no
God
?
In
heart
to
deny
either
God
himselfe
,
or
any
of
his
properties
,
or
so
to
live
as
if
there
were
no
God
at
all
.
What
things
are
to
be
considered
in
this
first
branch
of
this
Commandement
?
Such
as
doe
concerne
the
faculties
of
the
soule
,
and
the
severall
powers
of
the
inward
man
;
namely
,
the
Vnderstanding
,
Memory
,
Will
,
Affections
,
and
Conscience
.
What
is
the
Vnderstanding
charged
with
,
in
being
commanded
to
have
a
God
?
1.
To
know
God
as
hee
hath
revealed
himselfe
in
his
Word
,
and
in
his
Works
.
1
Chron.
28.
9.
John
17.
3.
2.
To
acknowledge
him
to
be
such
an
one
,
as
we
know
him
to
be
.
3.
To
have
faith
both
in
believing
the
things
that
are
written
of
him
,
and
applying
to
our selves
his
good
promises
.
What
are
we
to
consider
in
the
knowledge
of
God
?
First
,
Wherein
is
God
himselfe
to
be
considered
?
In
the
Vnity
of
his
Essence
;
and
Trinity
of
his
Persons
.
What
are
the
things
belonging
unto
God
?
His
properties
and
his
actions
,
whereby
onely
we
can
know
him
,
his
substance
being
past
finding
out
of
man
or
Angel
.
What
are
his
properties
?
His
Wisedome
,
Omnipotence
,
Iustice
,
Goodnesse
,
&c.
which
are
in
him
all
essentiall
.
What
are
his
actions
?
His
determining
,
and
executing
of
all
things
.
What
are
the
things
forbidden
in
this
Commandement
,
They
either
faile
in
defect
,
or
in
excesse
.
What
are
those
that
faile
in
defect
?
1.
Ignorance
of
God
,
Thes.
1.
8.
Hos.
4.
16.
2.
Vncapablenesse
of
knowledge
.
3.
Atheisme
,
which
is
a
denyall
of
God
.
How
many
sorts
of
ignorance
be
there
?
Three
:
-
1.
Simple
ignorance
,
such
as
children
and
fooles
have
.
-
2.
Wretchlesse
ignorance
,
when
a
man
may
learne
,
and
will
not
.
-
3.
Wilfull
ignorance
,
when
a
man
would
faine
be
ignorant
of
that
he
knowes
.
What
is
that
which
faileth
in
excesse
.
Curious
searching
into
the
secrets
of
God
,
Deut.
29.
29.
What
vice
is
contrary
to
that
faith
which
is
here
commanded
?
Infidelity
and
doubtfulnesse
,
Psal.
116.
11.
Hitherto
of
the
Vnderstanding
:
what
is
required
in
the
Memory
?
The
remembrance
of
God
and
good
things
,
especially
of
those
which
most
concerne
us
,
and
chiefly
at
that
instant
,
when
we
should
make
use
of
them
.
What
is
the
contrary
vice
?
Forgetfulnesse
.
What
is
required
in
the
Will
?
That
we
serve
God
with
a
perfect
heart
,
and
with
a
willing
minde
.
1
Chron.
28.
9.
What
is
the
contrary
to
this
?
Vnwillingnesse
to
good
things
,
principally
the
best
.
What
affections
be
there
here
ordered
?
1.
Affiance
.
2.
Love
and
Hatred
.
3.
Feare
.
4.
Ioy
and
Sorrow
.
What
are
we
commanded
in
regard
of
the
first
of
these
.
To
put
our
whole
trust
and
confidence
in
God
,
Psalme
22.
4
,
5
,
8
,
9.
73.
25.
Eph.
4.
14.
What
vices
are
coudemned
repugnant
to
this
?
1.
In
defect
,
want
of
dependance
upon
God
,
and
distrust
of
his
power
,
mercy
,
promises
,
and
providences
.
2.
In
excesse
,
presuming
of
Gods
mercies
,
though
we
live
as
wee
list
.
And
tempting
him
when
we
so
depend
upon
him
,
that
we
neglect
the
use
of
the
meanes
,
which
he
hath
appointed
,
Matth.
4.
6
,
7.
What
vertues
doe
arise
of
this
affiance
and
trust
in
God
?
Patience
and
Hope
.
What
is
Patience
?
That
vertue
whereby
we
willingly
submit
our selves
to
the
pleasure
of
God
in
all
things
,
Sam.
30.
6.
Heb.
12.
7
,
8
,
9.
&c.
What
vices
are
condemned
as
repugnant
to
Patience
?
1.
In
defect
;
murmuring
and
impatiency
in
grudging
to
beare
whatsoever
crosse
the
Lord
shall
lay
upon
us
.
2.
In
excesse
;
stupidity
in
not
being
touched
,
nor
profiting
by
the
hand
of
God
being
layd
upon
us
.
What
is
Hope
?
That
vertue
whereby
we
expect
all
good
things
from
God
,
Job
13.
15.
Psal.
22.
4
,
5.
&
57.
7.
&
37.
7.
What
is
contrary
to
this
?
Despaire
of
Gods
mercies
.
Gen.
4.
13.
What
is
required
in
the
affections
of
Love
and
Hatred
?
First
,
Secondly
,
that
we
hate
ungodlinesse
,
and
every
thing
that
God
hateth
.
Upon
what
is
our
love
of
God
grounded
?
That
we
know
and
believe
that
he
is
good
,
yea
the
chiefest
good
,
and
that
we
love
him
above
all
things
,
Deut.
6.
5.
which
is
so
excellent
a
vertue
that
it
is
accounted
the
end
of
the
Law
.
What
contrary
vices
are
here
condemned
?
Coldnesse
of
affection
towards
God
,
and
little
love
of
goodnesse
,
of
Gods
Servants
and
Service
.
2
Want
of
hatred
against
our
owne
and
others
sinnes
.
3
Hatred
of
God
and
godlinesse
,
Psal.
10.
3
,
4.
Rom.
1.
30.
It
is
possible
that
any
man
should
be
a
hater
of
God
?
None
indeed
will
confesse
this
;
yet
by
this
marke
he
may
be
known
,
when
he
is
a
despiser
of
the
Worship
and
Service
of
God
.
And
how
may
one
that
loveth
God
be
discerned
?
When
a
childe
doth
love
his
father
,
his
only
desire
will
be
to
do
such
things
as
please
his
father
,
and
to
abstaine
from
those
things
which
might
displease
him
,
yea
,
his
chiefest
felicity
will
be
,
to
bee
alwayes
in
his
favour
,
and
in
his
presence
;
and
in
his
absence
hee
will
be
alwaies
thinking
and
speaking
of
him
.
Such
then
as
bee
the
Children
of
God
,
by
grace
,
as
long
as
they
are
absent
from
their
father
will
talke
,
and
muse
,
and
meditate
upon
him
,
in
all
things
they
doe
,
they
will
desire
to
be
well
thought
of
by
him
,
they
will
bee
alwayes
carefull
to
please
him
,
and
by
their
honest
callings
to
glorifie
him
.
What
duties
then
doe
arise
from
the
love
of
God
?
1
To
love
his
Word
and
Commandements
,
Iohn
14.
15.
and
ver.
21.
23.
Psal.
119.
97.
2
To
yeild
absolute
obedience
to
his
whole
Will.
3
To
bestow
all
our
care
,
paines
and
diligence
in
pleasing
him
,
and
so
to
consecrate
our selves
to
him
,
never
being
weary
of
his
Service
.
What
vices
are
repugnant
to
this
?
1
In
defect
,
Profanenesse
,
when
a
Man
is
without
all
care
and
conscience
of
glorifying
God
.
2
In
excesse
,
Superstition
,
when
a
man
would
give
more
Worship
unto
God
then
he
requireth
.
What
other
duties
appertaine
to
the
love
of
God
?
1
To
esteeme
of
his
favour
above
all
things
.
2
To
give
him
the
praise
of
all
his
benefits
,
bestowed
upon
our selves
and
others
,
and
to
bee
thankefull
unto
him
for
the
same
,
1
Thes.
5.
18.
What
is
contrary
to
this
?
Ingratitude
,
and
unthankefulnesse
unto
God
,
for
all
his
benefits
,
Romans
1.
21.
Upon
what
is
our
feare
of
God
grounded
?
Because
wee
know
and
believe
that
he
is
most
powerfull
,
Mat.
10.
28.
1
Pet.
1.
17.
&
3.
2.
Heb.
12.
28.
Psal.
103.
13.
Isa.
66.
2.
)
For
this
is
not
a
servile
feare
,
(
whereby
one
is
afraid
to
be
damned
)
but
an
awfull
feare
,
whereby
we
are
afraid
to
offend
our
Maker
.
What
then
is
required
in
this
feare
?
That
we
doe
not
the
good
wee
doe
onely
or
principally
for
feare
of
danger
from
men
,
but
for
feare
of
God
.
What
is
the
vice
contrary
to
this
?
The
want
of
the
feare
of
God
,
and
contempt
of
his
Majesty
.
What
sin
is
joyned
with
the
want
of
the
feare
of
God
?
Carnall
security
,
whereby
a
man
doth
flatter
himselfe
in
his
owne
estate
,
be
it
never
so
bad
.
What
vertues
arise
from
the
feare
of
God
?
Reverence
and
Humility
.
What
is
the
former
?
The
Reverence
of
the
Majesty
of
God
,
How
was
this
prefigured
in
the
Ceremoniall
Law
?
That
when
Men
would
ease
themselves
(
according
to
the
course
of
nature
)
they
should
goe
without
the
Hoast
,
and
carry
a
paddle
with
them
to
cover
their
filth
;
because
,
saith
the
Lord
,
I
am
in
the
midest
of
you
;
whereby
the
filthinesse
and
impurity
of
the
minde
was
forbidden
more
then
of
the
body
,
and
the
equity
hereof
reacheth
also
unto
us
,
Deut.
23.
12
,
13
,
14.
What
is
contrary
to
this
Reverence
of
the
Majesty
of
God
?
Irreverence
and
Prophanenesse
of
Men
to
God-ward
.
What
is
Humility
?
That
vertue
whereby
we
account
our selves
vile
and
unworthy
of
the
least
of
Gods
mercies
,
What
sinnes
are
repugnant
to
this
vertue
?
1
Counterfeit
humility
,
when
a
man
would
seeme
more
lowly
then
he
is
.
2.
Pride
,
Who
are
to
be
accounted
proud
?
1
They
that
would
bee
thought
to
have
those
good
things
in
them
which
they
want
.
2
They
that
having
a
little
goodnes
in
them
,
would
have
it
seem
greater
then
it
is
.
3
They
that
having
any
goodnsse
in
them
,
doe
thinke
that
it
commeth
from
themselves
.
4.
They
that
thinke
they
can
merit
from
GOD
,
and
deserve
his
favour
.
What
is
the
godly
sorrow
which
is
required
in
this
Commandement
?
Spirituall
griefe
and
indignation
against
our
owne
and
others
transgressions
,
What
spirituall
joy
is
there
here
injoyned
?
Ioying
in
God
,
Luke
1.
47.
Rom.
5.
3.
James
1.
2.
the
defect
of
which
spirituall
joy
is
here
condemned
.
So
much
of
the
Affections
;
what
is
required
of
us
in
respect
of
our
Conscience
?
That
we
live
in
all
good
conscience
before
God
,
Acts
23.
1.
Heb.
13.
8.
What
sins
are
here
condemned
?
1.
Hardnesse
of
heart
,
and
benummednesse
of
conscience
.
2.
Hellish
terros
and
accusations
,
proceeding
from
doing
things
either
without
or
against
the
rule
of
the
Word
.
So
much
of
the
first
branch
of
this
Commandement
,
what
is
required
in
the
second
branch
thereof
?
Vnity
in
Religion
,
What
things
are
required
of
us
that
we
may
come
to
this
unity
?
Foure
principally
.
1.
An
upright
and
single
heart
,
ready
to
embrace
the
true
Religion
and
no
other
.
2.
Constancy
and
continuance
in
the
truth
.
3.
A
godly
courage
to
stand
to
the
truth
,
and
withstand
the
enemy
.
4.
An
holy
zeale
of
the
glory
of
God
.
What
contrary
vices
are
forbidden
?
1.
Indifferency
in
Religion
,
when
a
man
is
as
ready
to
embrace
one
Religion
as
another
.
2.
Inconstancy
and
wavering
in
Religion
.
3.
Obstinate
and
wilfull
continuance
in
any
Religion
without
any
good
ground
.
4.
Rash
and
blinde
zeale
,
when
a
man
without
knowledge
or
judgment
will
earnestly
maintaine
either
falshood
or
truth
by
wicked
meanes
.
To
what
end
doth
God
will
us
to
have
no
other
God
but
himselfe
,
seeing
no
man
can
have
any
other
God
,
though
he
never
so
much
desire
it
?
Because
howsoever
there
be
but
one
God
,
yet
many
doe
devise
unto
themselves
divers
things
which
they
place
in
Gods
stead
,
and
to
which
they
give
that
honour
which
is
proper
to
God
,
1
Cor.
8.
4
,
5.
10.
20.
What
sin
then
doth
God
condemne
by
forbidding
us
to
have
many
gods
?
All
inward
idolatry
,
whereby
men
set
up
an
Idoll
in
their
heart
in
stead
of
God
,
Ezek.
14.
3.
ascribing
thereunto
that
which
is
proper
to
him
,
and
giving
it
any
part
of
spirituall
adoration
.
Shew
how
this
is
done
in
the
Understanding
.
When
men
doe
thinke
that
other
things
have
that
which
is
proper
unto
God
:
as
Papists
when
they
beleeve
;
That
the
Sacrament
is
their
maker
;
That
the
Saints
know
their
hearts
;
That
the
Pope
can
forgive
sins
,
which
none
can
doe
but
God
.
How
doth
the
Memory
faile
herein
?
In
remembering
of
evill
things
,
especially
of
those
which
most
corrupt
us
,
and
chiefly
then
,
when
we
should
be
most
free
from
the
thoughts
of
them
.
What
is
the
fault
of
the
Will
?
Readinesse
unto
,
and
wilfulnesse
in
evill
,
especially
the
worst
.
Shew
the
like
in
the
Affections
,
first
in
sinfull
confidence
.
There
is
here
condemned
trust
in
the
Creatures
more
then
in
God
,
Prov.
18.
11.
Psa.
62.
10.
Jer.
17.
5.
2
Chron.
16.
12.
whence
ariseth
pride
,
Acts
12.
23.
and
security
.
What
is
our
duty
concerning
these
things
?
1.
To
esteem
of
them
only
as
good
means
given
us
of
God
,
whereby
to
glorifie
him
the
better
.
2.
To
trust
in
God
lesse
when
we
have
them
,
then
when
we
want
them
,
Job
13.
15.
What
is
further
here
condemned
?
1.
To
ascribe
the
glory
of
any
good
thing
,
either
to
our selves
,
or
any
other
then
the
Lord
.
2.
To
seeke
for
help
of
the
Devill
by
Witches
or
Wise
men
.
Wherein
standeth
inordinate
love
?
In
loving
of
evill
,
Tim.
3.
4.
1
John
2.
15.
1
Sam.
2.
29.
whereas
the
true
love
of
God
will
move
us
with
Moses
and
Paul
,
to
wish
our selves
accursed
,
rather
then
that
the
glory
of
God
should
any
thing
at
all
be
stained
by
us
,
Exod.
32.
32.
Rom.
9.
3.
What
feare
is
here
condemned
?
All
carnall
feares
,
and
especially
the
fearing
of
any
thing
more
then
God
,
Isa.
7.
2.
8.
12
,
13.
51.
12
,
13.
Mat.
10.
28.
How
may
a
man
know
that
he
is
more
afraid
of
God
then
of
any
other
thing
?
If
he
be
more
afraid
to
displease
God
then
any
other
,
and
this
feare
of
God
be
stronger
to
move
us
to
good
then
the
feare
of
men
to
move
us
to
evill
.
What
disorder
in
joy
and
sorrow
is
here
condemned
?
1.
Immoderate
carnall
mirth
.
2.
Abundance
of
worldly
sorrowes
,
shame
and
discontentments
.
What
is
required
in
the
third
and
last
branch
of
this
Commandement
?
True
Religion
,
What
is
contrary
to
this
?
The
having
of
a
false
God
,
and
a
false
Religion
.
How
many
things
are
required
of
us
,
that
we
may
come
to
true
Religion
?
Three
.
1.
We
must
labour
earnestly
to
find
out
the
truth
.
2.
We
must
examine
by
the
Word
,
whether
it
be
the
truth
which
we
have
found
.
3.
When
by
tryall
we
have
found
the
truth
we
must
rest
in
it
.
What
is
here
forbidden
?
1.
All
errors
and
heresies
,
especially
concerning
God
and
his
properties
,
and
the
three
Persons
in
the
Trinity
;
where
we
must
take
heed
,
we
imagine
no
likenesse
of
God
,
for
as
much
as
wee
set
up
an
Idoll
in
our
hearts
,
if
we
liken
him
to
any
thing
whatsoever
,
subject
to
the
sense
or
imagination
of
man
;
for
the
better
avoydance
whereof
we
must
settle
our
mindes
upon
Christ
,
in
whom
onely
God
is
comprehensible
.
2.
To
believe
any
Doctrine
concerning
God
without
any
tryall
.
3.
Not
to
believe
that
which
he
hath
revealed
concerning
himselfe
in
his
Word
.
We
have
spoken
hitherto
of
the
severall
branches
of
the
first
Commandement
.
What
are
the
helpes
of
the
obedience
thereof
?
The
onely
meanes
to
settle
and
uphold
us
in
this
spirituall
worship
of
God
,
Psalme
116.
12.
1
Jo.
3.
1.
Yea
,
in
all
our
wayes
to
take
knowledge
of
his
presence
,
promises
,
and
providence
,
Prov.
3.
6.
What
are
the
meanes
whereby
we
may
attaine
to
the
knowledge
of
God
?
Principally
twelve
.
1.
Prayer
.
2.
A
simple
heart
desirous
of
knowledge
.
3.
Hearing
of
the
Word
.
4.
Reading
of
the
Word
and
holy
Writings
.
5.
Meditation
in
the
Word
.
6.
Conference
.
7.
Diligence
in
learning
.
8.
Remembrance
of
that
we
learne
.
9.
Practice
of
that
we
learne
.
10.
Delight
in
learning
.
11.
Attentive
marking
of
that
which
is
taught
.
12.
Meditation
on
the
Creatures
of
God
.
What
are
the
hindrances
of
the
obedience
of
this
Commandement
?
The
neglect
of
the
knowledge
of
God
.
Hos.
4.
1.
&
8.
12.
and
not
considering
his
words
and
workes
,
Esa.
5.
12.
&
26.
10.
11.
are
the
ground
of
all
impiety
,
and
spirituall
Idolatry
here
forbidden
,
Esa.
1.
3.
4.
What
things
are
forbidden
as
meanes
of
this
ignorance
?
Five
.
First
,
Curiosity
,
when
a
man
would
know
more
then
God
would
have
him
know
.
Secondly
,
Vanity
of
minde
,
when
the
minde
is
drawne
away
and
occupied
upon
vaine
and
unprofitable
things
.
Thirdly
,
Pride
our
owne
knowledge
,
when
we
think
we
know
enough
already
.
Fourthly
,
Forgetfulnesse
of
God
and
his
Will.
Fiftly
,
Wearinesse
in
learning
,
and
talking
of
God
and
his
Will.
Hitherto
of
the
first
Commandement
,
concerning
the
entertaining
of
of
God
in
our
hearts
:
What
is
injoyned
in
the
other
three
?
The
meanes
of
his
service
:
for
as
in
the
first
Commandement
we
are
required
to
have
,
What
be
the
branches
of
this
service
?
Either
they
are
such
as
are
to
be
performed
at
all
times
,
as
occasion
shall
require
;
or
such
as
concerne
a
certain
day
,
wholly
set
apart
for
his
worship
.
The
duties
of
the
former
kind
are
prescribed
in
the
second
and
third
,
of
the
latter
in
the
fourth
and
last
Commandement
of
the
first
Table
.
How
are
the
duties
of
the
former
kind
distinguished
?
They
doe
either
concerne
the
solemne
worship
of
Religion
prescribed
in
the
second
Commandement
,
or
the
respect
we
should
carry
to
God
in
the
common
course
of
our
lives
laid
downe
in
the
third
.
What
doe
you
consider
in
the
second
Commandement
?
Two
things
.
1.
The
Injunction
.
2.
The
Reasons
brought
to
strengthen
the
same
.
What
are
the
words
of
the
Injunction
?
Thou
shalt
not
make
to
thy selfe
any
grauen
Image
,
nor
any
likenesse
of
things
,
that
are
in
Heauen
aboue
,
nor
in
the
Earth
beneath
,
nor
in
the
Waters
under
the
Earth
;
thou
shalt
not
bow
downe
to
them
,
nor
worship
them
,
Exod.
20.
4
,
5.
What
is
the
scope
and
meaning
of
this
Commandement
?
To
binde
all
men
to
that
solemne
forme
of
religious
Worship
which
God
himselfe
in
his
Word
prescribeth
,
that
we
serve
him
,
not
according
to
our
fancies
,
but
according
to
his
owne
will
,
Deut.
12.
32.
What
is
generally
forbidden
herein
?
Every
forme
of
Worship
,
though
of
the
true
God
,
Deut.
12.
31.
contrary
to
,
or
diverse
from
the
prescript
of
Gods
Word
,
Mat.
15.
9.
called
by
the
Apostle
Will-worship
,
Col.
2.
23.
together
with
all
corruption
in
the
true
Worship
of
God
,
2
King
.
16.
10.
and
all
lust
and
inclination
of
heart
unto
superstitious
Pomps
,
and
Rites
in
the
service
of
God
.
What
are
the
parts
of
that
Will-worship
?
Either
the
worship
of
any
besides
God
,
or
of
God
himselfe
,
any
other
waies
then
he
hath
commanded
;
for
both
vices
are
here
forbidden
,
either
to
worship
the
true
God
falsly
,
or
to
worship
those
things
that
are
not
God
at
all
.
Who
doe
chiefly
off
end
in
this
kinde
?
The
Papists
,
which
give
religious
worship
unto
Creatures
,
and
serve
God
,
not
according
to
his
will
prescribed
in
the
Word
,
but
according
to
the
Popes
will
,
and
the
Traditions
of
men
.
Why
doth
the
Lord
forbid
all
these
Corruptions
,
under
one
instance
of
Images
?
Because
therein
he
foresaw
there
would
be
greatest
abuse
.
What
doth
he
expresly
forbid
concerning
them
?
1.
That
we
make
no
Image
to
worship
it
.
2.
That
we
worship
it
not
when
it
is
made
.
What
is
meant
by
making
of
Images
?
All
new
devices
,
and
inventions
of
men
in
the
service
of
God
,
whereby
we
are
forbidden
to
make
any
new
Word
,
new
Sacraments
,
new
Censures
,
new
Ministries
,
new
Prayers
,
new
Fastings
,
or
new
Vowes
,
to
serve
him
withall
:
also
all
representations
of
any
grace
of
God
,
otherwise
then
God
hath
appointed
,
or
may
be
allowed
by
his
Word
;
as
Christ
condemned
the
Pharisees
washing
.
What
by
worshipping
of
them
?
All
use
in
Gods
Service
of
any
new
devised
Inventions
,
or
practising
of
them
,
and
all
abuse
of
things
commanded
.
What
is
generally
required
in
this
Commandement
?
That
we
worship
and
serve
God
in
that
holy
manner
which
he
in
his
Word
requireth
.
How
is
that
to
be
done
?
First
,
we
must
use
all
those
holy
exercises
of
Religion
,
publike
and
private
,
which
he
commandeth
.
Secondly
,
we
must
perform
all
the
parts
of
Gods
Worship
prescribed
with
Reverence
and
Diligence
,
using
them
so
carefully
as
may
bee
to
Gods
glory
,
and
our
good
.
Eccles.
4.
17.
and
5.
1.
What
observe
you
by
comparing
the
second
Commandement
with
the
first
?
That
the
inward
and
outward
worship
of
God
ought
to
goe
together
:
For
as
in
the
first
Commandement
,
the
Lord
requireth
that
we
should
have
no
other
Gods
before
him
:
that
is
,
in
the
secret
of
our
heart
,
whereof
he
alone
taketh
notice
:
So
in
the
second
;
by
the
words
Make
,
Bow
,
Worship
,
he
forbiddeth
any
outward
service
of
Religion
to
any
other
.
Wherefore
must
God
be
worshipped
both
by
our
bodies
and
our
soules
?
Because
he
is
the
Lord
and
Maker
of
them
both
.
1.
Cor.
6.
20.
What
gather
you
from
hence
?
That
such
as
dare
to
present
their
bodies
to
a
Masse
,
or
to
any
other
grosse
Idolatry
,
and
say
that
they
keep
their
hearts
to
God
,
are
here
convicted
of
falsehood
and
hypocrisie
.
So
much
of
the
second
Commandement
in
generall
:
what
are
the
particular
branches
of
it
?
There
is
here
first
required
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serve
.
Matth.
4.
10.
How
are
we
to
worship
the
Lord
our
God
?
By
those
meanes
onely
which
himselfe
approveth
in
his
Word
:
according
to
the
saying
of
Moses
:
Doe
that
which
I
command
thee
,
and
doe
no
more
,
Deut.
4.
2.
&
12.
32.
What
is
here
required
?
First
,
that
we
give
unto
God
that
Worship
which
hee
himselfe
hath
prescribed
in
his
Word
.
Secondly
,
that
we
give
him
that
alone
without
addition
or
alteration
.
What
is
forbidden
?
First
,
the
neglect
of
Gods
Worship
or
any
of
his
Ordinances
,
when
we
contemne
,
or
despise
,
or
leave
undone
that
service
,
which
hee
hath
commanded
us
to
performe
unto
him
.
Secondly
,
the
adding
any
thing
unto
,
or
taking
any
thing
from
the
pure
Worship
,
when
we
serve
him
by
any
other
meanes
,
then
that
which
he
himselfe
hath
commanded
.
What
are
we
to
consider
in
the
pure
worship
of
God
,
which
he
hath
prescribed
in
his
Word
?
1.
The
parts
of
it
.
2.
The
right
manner
of
using
of
it
.
What
be
the
parts
of
it
?
They
are
partly
such
as
we
give
unto
God
,
and
partly
such
as
God
giveth
unto
us
.
What
is
required
of
us
touching
these
kinds
?
1.
That
we
use
these
things
that
God
hath
given
us
,
to
that
end
that
God
hath
given
them
for
.
2.
That
neither
in
giving
to
God
,
nor
taking
from
him
,
we
devise
any
thing
of
our
owne
to
serve
him
withall
.
What
are
the
things
God
giveth
us
to
serve
him
by
?
His
Creatures
in
the
first
place
,
and
his
Word
,
Sacraments
,
Ministery
,
Discipline
and
Censures
of
the
Church
,
which
we
must
use
according
as
they
are
instituted
of
God
.
What
duties
are
here
required
?
Our
presence
at
the
exercise
of
Religion
,
the
preaching
,
hearing
,
and
reading
of
the
Word
of
God
,
together
with
meditation
,
conference
,
and
all
other
means
of
increasing
our
knowledge
therein
,
the
administring
and
receiving
of
the
Sacraments
,
&c.
Acts
2.
42.
How
doe
you
worship
God
in
these
?
In
the
Creatures
,
by
beholding
his
glory
in
them
;
in
his
Word
,
by
diligent
hearing
of
it
,
and
carefull
beleeving
and
practising
of
it
;
in
his
Sacraments
,
by
receiving
them
duely
;
in
the
Ministery
,
and
Censures
,
by
submitting
our selves
to
them
.
What
are
the
things
that
we
give
unto
God
?
They
are
either
more
or
lesse
ordinary
.
What
are
the
more
ordinary
?
1.
To
pray
to
God
,
2.
To
praise
God
,
both
alone
and
with
others
.
Are
these
duties
required
of
all
Christians
?
Yea
,
every
true
Christian
must
offer
this
Sacrifice
to
the
Lord
every
day
:
For
in
all
ages
,
and
at
all
times
,
it
hath
been
the
practise
of
Gods
Saints
,
to
offer
unto
God
the
Sacrifice
of
Prayer
and
Praise
;
as
we
may
see
by
the
practise
of
Daniel
,
and
Peter
,
who
went
up
at
noone
to
pray
,
Acts
10.
9.
and
Isaac
,
who
went
out
at
Eventide
to
pray
in
the
Fields
,
Gen.
24.
63.
What
are
the
parts
of
Prayer
?
Three
.
1.
Confession
,
which
is
the
Sacrifice
of
a
broken
Heart
and
wounded
Soule
.
2.
Petition
for
such
things
as
we
lack
.
3.
Thanksgiving
for
such
things
as
we
have
received
.
What
are
the
things
lesse
ordinary
?
1.
Fasts
,
2.
Solemne
Thanksgiving
for
speciall
Blessings
,
Psal.
50.
14.
whereunto
Feasting
also
is
joyned
,
when
speciall
occasion
of
joy
is
given
us
.
3.
Making
and
performing
holy
Vowes
unto
God
.
What
is
Fasting
?
And
abstinence
for
a
time
from
all
the
commodities
and
pleasures
of
this
life
,
so
farre
as
comelinesse
and
necessity
will
suffer
,
to
make
us
more
apt
to
Prayer
,
and
more
able
to
serve
God
.
What
is
a
Vow
?
A
solemne
promise
made
unto
God
of
some
things
that
are
in
our
power
to
performe
,
which
we
do
to
declare
out
thankfulnesse
,
to
strengthen
our
faith
,
and
to
further
us
in
doing
of
good
duties
,
wherein
we
are
backward
:
our
abstaining
from
some
evill
,
whereunto
we
finde
our selves
especially
inclined
.
So
much
of
the
parts
of
Gods
solemne
Worship
:
What
is
required
to
the
right
manner
of
using
of
the
same
?
Our
carefull
,
What
are
the
things
required
hereunto
?
They
are
partly
inward
,
partly
outward
;
the
former
whereof
concerne
the
Substance
;
the
latter
the
Circumstance
of
Gods
worship
.
What
are
the
inward
?
As
all
the
powers
of
the
soule
are
charged
to
joyne
together
(
by
the
first
and
great
Commandement
)
in
the
entertaining
and
loving
;
so
by
this
,
in
performing
all
acts
of
solemne
worship
to
the
true
God
;
therefore
herein
there
must
bee
a
concurrence
as
well
of
the
understanding
,
that
we
have
knowledge
of
the
particular
service
which
wee
doe
,
Romans
14.
5.
1
Cor.
14.
14
,
15.
as
of
the
will
and
affection
,
that
we
may
worship
God
in
Spirit
and
in
Truth
.
Joh.
4.
22.
What
things
are
requisite
to
the
performance
of
this
?
Three
.
1.
A
diligent
Preparation
and
advisednesse
before
we
come
to
any
holy
exercise
.
2.
A
right
disposition
of
the
minde
in
the
action
of
it selfe
.
3.
A
comfortable
departure
,
upon
the
sensible
feeling
of
the
fruit
thereof
.
What
is
required
in
the
Preparation
before
the
Action
?
That
wee
bethinke
our selves
before-hand
,
about
what
things
wee
come
,
and
dispatch
our selves
of
all
the
things
that
hinder
us
in
the
service
of
God
:
which
sith
we
must
doe
in
things
otherwise
lawfull
,
much
more
in
things
unlawfull
.
What
is
further
to
be
observed
herein
?
That
every
Preparation
be
answerable
to
the
exercise
whereunto
wee
are
called
:
as
in
the
parts
of
Prayer
,
for
example
.
1.
In
Confession
we
must
have
a
true
feeling
of
our
former
sinnes
.
2.
In
Petition
,
we
must
have
the
like
sense
of
our
wants
,
and
bethink
our selves
what
need
we
have
of
the
things
we
aske
,
and
strive
against
our
staggering
,
and
doubting
of
Gods
promises
.
3.
In
Thanksgiving
we
must
call
to
minde
at
least
Gods
benefits
bestowed
upon
us
,
and
consider
the
greatnesse
of
them
.
And
so
in
all
other
Services
of
God
.
What
Disposition
of
the
minde
is
required
in
the
Action
?
1.
A
reverent
,
2.
Zeale
in
the
Action
,
with
such
Affections
as
are
answerable
to
the
matter
in
hand
:
as
in
Prayer
we
must
have
a
sure
confidence
in
God
,
that
we
shall
obtaine
the
things
we
aske
agreeable
to
his
will
:
In
thanksgiving
we
must
have
a
sweet
feeling
of
the
benefits
that
God
hath
given
us
:
in
the
Word
and
Sacraments
,
we
must
come
with
affection
to
them
.
What
is
required
of
us
after
the
Action
?
That
we
feele
the
fruit
of
it
;
that
is
,
some
increase
,
either
of
knowledge
,
of
true
feare
,
or
comfort
for
the
strengthning
of
us
in
the
duties
we
performe
:
So
also
every
one
must
examine
themselves
herein
,
and
all
those
that
belong
unto
them
;
else
they
are
like
unto
them
,
that
having
eaten
a
good
meale
,
by
warme
water
doe
give
it
up
again
.
What
be
the
outward
things
that
doe
accompany
Gods
Worship
?
1.
Ecclesiasticall
Ceremonies
,
Cor.
14.
40.
which
are
left
to
the
appointment
of
the
Church
,
being
of
that
nature
,
that
they
are
varied
by
Times
,
Places
,
Persons
,
and
other
Circumstances
.
2.
All
comely
and
reverend
gestures
of
the
body
;
as
kneeling
,
lifting
up
the
hands
and
eyes
to
Heaven
,
silence
in
the
service
of
God
,
and
such
like
:
For
the
gestures
of
religious
Adorations
being
here
forbidden
to
be
given
unto
Images
,
are
therein
commanded
to
be
given
unto
the
God
of
Heaven
.
Is
there
any
use
of
our
bodily
behaviour
,
Yes
verily
:
For
,
1.
The
whole
Man
;
and
consequently
,
the
Body
it selfe
oweth
duty
unto
God
.
2.
It
is
a
Glasse
,
wherein
the
affections
of
the
Mind
are
beheld
.
3.
The
Mind
is
the
better
holden
in
the
thing
affected
,
and
the
better
holpen
,
and
furthered
in
the
inward
Worship
,
when
both
Body
and
Mind
are
joyned
together
;
notwithstanding
the
Mind
must
alwayes
proceed
in
Affection
,
else
it
is
shamefull
hypocrisie
.
What
gestures
are
most
convenient
for
the
Body
?
Divers
,
according
to
the
divers
Exercises
of
Religion
;
as
at
the
reading
of
the
Word
,
standing
;
at
prayer
,
kneeling
,
and
therein
to
witnesse
our
humility
,
by
casting
downe
our
eyes
;
our
confidence
,
by
lifting
them
up
;
or
with
the
Publicane
,
to
knock
our
breasts
,
except
our
infirmities
,
or
the
like
Le
ts
hinder
us
herein
.
So
much
of
the
right
use
of
Gods
Ordinances
.
Wherein
standeth
the
abuse
of
them
?
1.
In
rash
,
2.
In
using
any
thing
that
God
hath
commanded
for
his
worship
otherwise
then
he
himselfe
hath
appointed
,
1
Chron.
15.
13.
For
the
brasen
Serpent
abused
,
was
worthily
broken
in
pieces
,
2
Kings
18.
4.
and
the
Israelites
,
for
carting
the
Arke
,
were
worthily
punished
,
2
Sam.
6.
3
,
7
,
8.
What
speciall
abuses
of
the
Word
are
here
condemned
?
To
hang
pieces
of
Saint
Johns
Gospell
about
Mens
necks
,
or
to
use
any
other
Gospell
to
heale
the
diseases
,
as
for
any
man
to
charge
a
Devill
to
goe
out
of
one
,
as
the
Apostles
did
.
What
may
be
lawfully
done
in
this
cause
?
We
must
and
may
pray
onely
unto
God
,
that
he
would
command
the
Devill
to
depart
:
for
he
is
the
Master
that
authorised
him
to
goe
thither
.
What
speciall
abuses
of
the
Sacraments
are
condemned
?
The
receiving
of
them
unworthily
,
making
them
to
bee
Sacrifices
.
1
Cor
11.
27.
29.
as
is
done
in
Popery
.
What
of
the
Ministerie
?
The
turning
of
that
which
is
given
to
edifie
in
Christ
to
other
ends
then
those
for
which
it
was
ordained
,
and
when
Ministers
exercise
Tyrannicall
Lordship
over
their
flock
,
or
their
fellow
servants
,
as
the
Bishops
of
the
Church
of
Rome
use
to
doe
.
Luke
22.
25.
1
Pet.
5.
2
,
3.
Or
when
in
the
execution
of
their
function
,
they
seek
themselves
,
and
not
the
edification
of
Gods
people
.
What
of
the
Discipline
and
Censures
?
When
they
are
used
in
another
manner
,
and
for
other
causes
then
God
hath
ordained
.
Esa.
66.
5.
What
of
Prayer
?
To
aske
evill
things
,
or
to
pray
for
such
things
as
God
hath
made
no
promise
of
;
or
for
such
persons
as
he
hath
made
no
promise
unto
;
as
when
men
pray
for
soules
departed
;
or
for
those
that
sinne
to
death
.
1
Ioh.
5.
14
,
15
,
16.
To
pray
in
a
strange
tongue
which
we
doe
not
understand
;
to
pray
on
Beads
,
and
use
much
babling
;
as
also
to
ayme
more
in
our
requests
at
the
relieving
of
our
necessity
,
then
at
the
advancement
of
Gods
glory
.
What
of
thanksgiving
?
To
thanke
God
for
things
unlawfully
gotten
,
or
come
unto
us
.
What
of
Fasting
?
To
make
it
a
matter
of
merrit
,
or
to
use
superstitious
choyce
of
meats
,
as
is
done
in
Popery
.
What
of
Vowes
?
To
undertake
rash
Vowes
,
to
break
,
or
else
to
delay
and
deferre
the
paying
of
our
lawfull
Vowes
;
as
also
to
performe
Vowes
that
are
unlawfull
,
Psal.
66.
13.
&
76.
11.
Eccles.
5.
1.
5.
Gen.
35.
1.
What
defects
are
condemned
that
concerne
the
inward
things
required
in
the
performance
of
all
these
parts
of
Gods
worship
?
1.
Want
of
understanding
,
2.
Want
of
Zeale
and
Affection
in
performing
God
service
.
3.
Hypocrisie
,
when
men
make
a
greater
shew
of
the
service
of
God
outwardly
,
then
they
have
a
desire
to
serve
him
inwardly
.
4.
Hearing
,
Reading
,
Meditating
,
Conferring
,
singing
of
Psalmes
,
and
receiving
the
Sacraments
without
Preparation
,
Attention
,
Reverence
,
Delight
,
and
Profit
.
5.
Praying
without
Faith
,
Feeling
,
Reverence
,
Fervency
,
not
waiting
for
answer
.
What
defects
concerne
the
outward
worship
?
1.
All
unreverent
,
2.
All
Ecclesiasticall
Ceremonies
,
and
Rites
of
Religion
,
which
are
pugnant
to
Gods
Word
,
or
not
warrantable
by
the
generall
grounds
thereof
;
such
as
are
not
for
Order
,
and
Comelinesse
,
and
Edification
.
So
much
of
the
parts
of
Gods
Worship
prescribed
,
together
with
the
right
use
and
abuse
thereof
.
What
say
you
of
such
formes
of
Worship
as
are
not
prescribed
by
God
in
his
Word
?
We
are
commanded
to
serve
God
,
not
according
to
the
Traditions
of
men
,
but
according
to
his
Will
revealed
in
the
Scripture
,
Col.
2.
18.
Mat.
15.
9.
What
followeth
hereupon
?
That
no
Power
must
be
admitted
in
the
Church
,
to
prescribe
other
formes
of
Worship
not
appointed
by
God
himselfe
in
his
Word
.
What
is
then
to
be
observed
herein
?
We
must
observe
the
Apostles
rule
and
practise
,
1
Cor.
11.
28.
where
he
saith
,
That
which
I
have
received
,
I
have
delivered
unto
you
:
For
if
he
might
adde
nothing
to
Gods
Ordinances
,
much
lesse
may
we
.
What
is
here
forbidden
?
In
generall
,
all
Will-worship
,
whereby
we
make
any
thing
a
part
of
Gods
service
,
which
he
hath
not
commanded
:
For
how
great
a
shew
soever
it
have
;
yet
in
that
it
leaneth
to
mans
wisdome
,
it
is
unlawfull
,
Col.
2.
23.
In
particular
,
to
ordaine
any
other
Word
,
or
Sacraments
,
then
those
which
God
hath
appointed
;
to
devise
any
other
Ministery
,
then
that
which
God
hath
ordained
;
to
place
any
Religion
in
Meat
,
Drinke
,
Apparell
,
Time
,
Place
,
or
any
other
indifferent
things
.
What
Caution
must
we
keep
in
the
use
of
things
indifferent
?
1.
We
are
to
maintaine
that
Christian
Liberty
which
Christ
hath
purchased
for
us
.
2.
We
must
yet
be
carefull
not
to
abuse
the
same
;
to
the
hardening
,
insnaring
,
perverting
,
or
just
grieving
of
any
.
Remaineth
there
any
thing
else
to
be
spoken
of
the
first
maine
branch
of
this
Commandement
?
Yes
,
the
helps
that
may
further
us
in
performing
this
pure
worship
of
God
.
What
be
they
?
1.
That
all
men
labour
for
knowledge
of
the
expresse
Will
of
God
,
2.
That
they
marry
,
and
make
leagues
of
Friendship
only
with
such
as
professe
the
true
God
;
and
therefore
no
Professor
of
the
true
worship
of
God
may
joyne
himselfe
in
Marriage
with
one
of
another
Religion
,
or
an
apparent
,
prophane
,
and
irreligious
person
;
but
with
such
only
as
are
godly
,
at
least
in
shew
.
3.
That
we
give
no
toleration
to
superstition
,
2
Chron.
15.
13.
but
shew
our
hatred
and
reluctation
of
all
false
Worship
,
so
far
as
we
may
within
our
Calling
.
4.
That
we
joyne
together
with
order
and
decency
in
the
performance
of
Gods
Worship
,
1
Cor.
14.
40.
5.
That
such
whom
it
concerneth
,
take
care
that
faithfull
and
able
Ministers
be
ordained
in
every
Congregation
,
Tit.
1.
5.
&
that
sufficient
maintenance
for
encouragement
be
allotted
them
,
1
Tim.
5.
17
,
18.
2
Chron.
31.
4.
6.
That
places
for
publicke
Assemblies
be
erected
and
preserved
,
Luke
7.
5
,
6.
7.
That
Schooles
and
Vniversities
be
founded
and
maintained
,
2
King
6.
1.
8.
That
Books
of
necessary
use
and
edification
,
especially
,
the
holy
Booke
of
God
,
be
set
forth
and
divulged
,
Rev.
1.
3.
9.
That
as
occasion
requireth
,
Synods
and
Councels
be
called
and
assembled
,
Acts
15.
6.
10.
That
such
whose
Calling
and
abilitie
reacheth
no
further
,
doe
yet
affoord
the
help
of
their
prayers
unto
all
these
,
Mat.
9.
38.
What
is
required
in
the
second
maine
branch
of
this
Commandement
?
That
all
religious
Worship
and
Reverence
be
given
unto
God
alone
,
What
sins
are
here
condemned
?
Magicke
and
Idolatry
,
both
which
are
condemned
by
the
name
of
spirituall
Adultery
,
Lev.
20.
5
,
6.
Who
are
guilty
of
the
first
of
these
sins
?
1.
The
practisers
of
all
diabolicall
Arts
,
Lev.
20.
27.
Deut.
18.
10
,
11.
2.
Such
as
seeke
after
them
,
Lev.
20.
6.
Isa.
8.
19
,
20.
1
Sam.
28.
7.
1
Chron.
10.
13
,
14.
by
going
to
Witches
,
or
consulting
with
Star-gazers
,
or
the
like
;
to
whom
Moses
opposeth
a
Prophet
,
as
the
only
lawfull
Minister
of
God
:
and
warrantable
meanes
to
know
his
will
,
by
signifying
thereby
,
that
to
seeke
secret
things
of
strange
Ministries
is
abominable
.
Who
are
guilty
of
the
latter
of
these
sins
?
1.
Such
as
worship
those
things
that
are
not
God
.
2.
Such
as
countenance
them
,
or
doe
any
thing
that
may
tend
to
the
furtherance
of
Idolatry
.
What
Worship
is
here
forbidden
to
be
given
unto
those
that
are
not
God
?
All
Religious
service
;
as
,
1.
Praying
,
Isa.
44.
17.
2.
Thanksgiving
,
Judg.
16.
23
,
24.
Dan.
5.
4.
3.
Offering
of
Sacrifice
,
2
King
.
17.
35.
4.
Burning
of
Incense
,
Jer.
18.
15.
&
44.
17.
5.
Vowing
.
6.
Fasting
.
7.
Building
of
Temples
,
Altars
,
or
other
Monuments
unto
them
,
Hos.
8.
14.
&
11.
12.
8.
Erecting
of
Ministers
,
1
King
.
12.
31
,
32.
or
doing
any
Ministeriall
Worke
for
their
Honour
,
Amos
5.
26.
with
Numbers
4.
24
,
25.
9.
Preaching
for
them
,
Jer.
2.
8.
10.
Asking
counsell
of
them
,
Hos.
4.
12.
11.
Outward
religious
Adoration
of
them
,
Acts
10.
25
,
26.
Rev.
22.
8
,
9.
To
whom
must
this
Worship
be
denyed
?
To
every
thing
that
is
not
God
,
as
the
Sunne
and
Moone
,
Angels
,
Saints
,
Reliques
,
Images
,
and
such
trash
,
as
Rome
alloweth
,
Deut.
4.
17.
19.
Col.
2.
18
,
Rev.
19.
10.
&
22.
8
,
9.
Acts
10.
25
,
26.
What
is
here
in
this
Commandement
expressely
forbidden
concerning
Images
?
First
,
the
making
of
them
.
Secondly
,
Why
is
the
first
of
these
so
largely
set
forth
?
To
meet
with
the
corruption
of
men
that
by
nature
are
exceeding
prone
unto
Idolatry
.
What
men
are
forbidden
to
make
Images
?
All
men
which
have
not
some
special
warrant
from
God
to
make
them
.
But
though
I
doe
not
make
Images
my selfe
,
may
I
worship
them
that
another
man
makes
?
No
:
For
that
is
likewise
forbidden
,
Exod.
32.
1.
Is
it
not
lawfull
to
put
them
in
Churches
,
or
in
publick
places
,
if
they
be
not
worshipped
?
No.
Why
then
did
Moses
make
the
Cherubims
,
and
the
brazen
Serpent
?
For
so
doing
he
had
a
speciall
Commandement
from
God
,
who
may
dispence
with
his
owne
Lawes
when
he
will
.
To
what
end
did
God
command
them
to
be
made
?
The
one
,
to
signifie
the
crucifying
of
Christ
,
Iohn
3.
14.
The
other
,
to
signifie
the
Angels
readinesse
to
helpe
Gods
children
in
all
distresses
.
Is
all
manner
of
making
of
Images
forbidden
?
No
:
but
onely
in
matters
of
Religion
,
and
Gods
Service
:
for
in
civill
matters
they
have
a
lawfull
and
commendable
use
,
Matthew
22.
20.
But
to
make
them
for
religious
ends
and
uses
,
is
altogether
unlawfull
,
Amos
5.
26.
with
Acts
7.
43.
What
gather
you
of
this
?
That
the
Popish
Doctrine
of
Images
;
that
they
are
Lay-mens
bookes
,
is
directly
contrary
to
the
word
of
God
,
and
therefore
as
false
and
erronious
,
to
be
detested
of
all
Gods
Children
,
Hab.
2.
18.
Ierem.
10.
14.
Esa.
44.
10.
What
kinde
of
Images
are
we
forbidden
to
make
?
All
kindes
,
whether
hewen
or
ingraven
,
cut
or
carved
,
(
which
in
the
Commandement
is
expressed
,
Molten
,
Imbroydered
,
Painted
,
Printed
,
or
Imagined
,
Hosea
13.
2.
Ezekiel
8.
10.
Acts
17.
25.
29.
Of
what
things
are
we
forbidden
to
make
Images
?
Of
all
things
which
are
in
the
heavens
above
;
or
in
the
earth
beneath
,
or
in
the
waters
beneath
the
earth
.
What
is
meant
by
things
which
are
in
the
heavens
?
GOD
,
CHRIST
,
the
Angels
,
and
the
Saints
which
are
in
the
Highest
;
the
Sunne
,
Moone
,
and
Starres
,
which
are
in
the
middle
,
and
the
Fowles
,
which
are
in
the
lowest
heaven
,
Deut.
4.
27.
19.
Is
it
not
lawfull
to
make
the
Image
of
God
?
To
represent
him
by
any
shape
is
most
of
all
forbidden
and
condemned
:
Exod.
32.
4
,
9
,
10
,
27
,
28.
How
may
it
further
appeare
,
that
it
is
unlawfull
to
make
the
Image
of
God
?
First
,
because
God
being
Infinite
and
Invisible
,
cannot
without
a
lye
bee
resembled
by
any
Finite
or
visible
thing
,
Acts
17.
20.
Secondly
,
God
by
such
Images
is
,
as
it
were
,
mocked
,
Rom.
1.
23.
Thirdly
,
when
the
Law
was
delivered
by
God
himselfe
unto
the
Israelites
,
he
appeared
in
no
shape
unto
them
,
lest
they
should
make
a
likenesse
of
him
,
and
fall
to
Idolatrie
.
And
therefore
Deut.
4.
10.
12.
hee
forewarned
them
,
that
as
they
saw
no
Image
of
him
,
when
he
gave
the
Law
,
but
onely
heard
a
voyce
,
they
should
learne
that
the
knowledge
of
God
commeth
by
hearing
,
and
not
by
seeing
,
Esa.
40.
17
,
18.
where
the
matter
is
laid
downe
at
large
.
But
what
moved
the
Papists
to
paint
God
like
an
old
man
?
The
false
expounding
of
that
place
in
Daniel
,
where
God
is
described
to
be
that
Ancient
of
dayes
,
Dan.
7.
13.
whereby
is
meant
his
Eternity
,
that
he
was
before
all
times
,
Deut.
27.
15.
But
whatsoever
property
in
God
it
bee
,
that
they
should
set
it
forth
by
an
Image
,
it
is
execrable
so
to
doe
.
May
we
then
paint
Christ
for
remembrance
of
his
death
?
No
verily
.
For
,
1.
It
is
a
part
of
the
worship
here
forbidden
,
because
his
body
is
a
creature
in
Heaven
,
therefore
not
to
be
represented
by
an
Image
in
the
service
of
God
.
2.
An
Image
can
onely
represent
the
man-hood
of
Christ
,
and
not
his
God-head
,
which
is
the
chiefest
part
in
him
.
Both
which
Natures
being
in
him
unseparable
,
it
were
dangerous
by
painting
the
one
apart
from
the
other
,
to
give
occasion
of
Arianisme
,
Apollinarisme
,
or
other
Herisies
.
3.
Sith
that
in
all
the
Scriptures
,
which
speake
so
much
of
him
,
there
is
no
shew
of
any
portrayture
or
lineament
of
his
body
:
it
is
plain
that
the
wisedome
of
God
would
not
have
him
painted
.
4.
Sith
by
Preaching
of
the
Gospell
,
and
Administration
of
the
Sacraments
,
Christ
is
as
lively
painted
,
as
if
hee
were
crucified
againe
amongst
us
,
Gal.
3.
1.
it
were
to
no
purpose
to
paint
him
to
that
end
.
What
lastly
may
be
added
to
these
former
Reasons
?
That
although
the
painting
of
Christ
were
both
lawfull
to
doe
,
and
profitable
for
remembrance
,
yet
because
it
hath
been
so
much
abused
,
and
no
where
in
the
Scripture
commanded
,
it
is
not
now
to
be
used
:
As
Ezechias
worthily
brake
the
Brazen
Serpen
,
being
abused
,
although
Moses
had
set
it
up
at
the
Commandement
of
the
Lord
,
and
might
have
served
for
a
singular
Monument
of
Gods
mercies
,
after
the
proper
use
thereof
,
had
not
the
superstitious
opinion
thereof
been
.
What
is
meant
in
this
Commandement
,
by
things
in
the
Earth
?
The
likenesse
of
man
,
or
woman
,
or
or
beasts
,
or
creeping
things
,
Ezek.
23.
14.
Deut.
4.
16
,
17
,
18.
Isa.
44.
13.
Rom.
1.
23.
What
by
things
in
the
Waters
under
the
Earth
?
The
resemblance
of
any
Fish
,
or
the
like
,
Deut.
4.
18.
So
much
for
the
making
of
Images
.
That
we
must
not
give
the
least
token
of
Reverence
;
either
in
Body
,
or
in
Soule
,
unto
any
religious
Images
,
Psal.
97.
7.
Hab.
2.
18.
Isa.
44.
15.
Exod.
32.
4.
For
that
is
a
further
degree
of
Idolatry
;
as
to
shrine
,
elothe
,
and
cover
them
with
precious
things
;
to
light
Candles
before
them
;
to
kneele
and
creep
to
them
,
or
to
use
any
gestures
of
religious
Adoration
unto
them
,
1
King
.
19.
18.
wherein
,
although
the
grosse
Idolatry
of
Popery
be
taken
away
from
amongst
us
;
yet
the
corruption
cleaveth
still
to
the
hearts
of
many
,
as
may
be
seen
in
them
that
make
curtesie
to
the
Chancell
where
the
High
Altarstood
,
and
gave
the
Right
hand
unto
standing
Crosses
and
Crucifixes
,
&c.
But
though
we
doe
not
reverence
the
Images
themselves
,
may
we
not
worship
God
in
or
by
the
Images
?
No
:
For
the
Israelites
are
condemned
,
not
for
the
worshipping
the
golden
Calfe
as
a
God
,
but
for
worshipping
God
in
the
Calfe
.
How
doth
that
appeare
?
In
that
they
said
,
Let
us
make
a
Feast
to
morrow
to
Iehovah
,
Exod.
32.
5.
And
that
Moses
otherwise
might
seem
,
not
to
have
done
well
,
in
making
them
to
drinke
that
against
their
conscience
,
which
they
judged
to
be
God
,
ver.
20.
Wherein
did
they
sinne
so
grievously
?
In
tying
the
presence
of
God
to
the
worke
of
their
owne
hands
,
and
coupling
him
with
their
Idols
,
which
he
cannot
endure
:
For
God
saith
by
his
Prophet
Hosea
,
You
shall
no
more
call
me
Baal
,
Hos.
2.
16.
So
impossible
it
is
truly
to
serve
God
by
an
Idoll
,
as
the
Papists
doe
.
What
kind
of
Images
are
here
forbidden
to
be
worshipped
?
All
kinds
;
whither
,
such
as
are
made
with
mans
hands
,
of
which
Esay
speaketh
,
saying
;
One
peece
of
wood
is
cast
into
the
fire
,
and
another
of
the
same
Tree
is
made
an
Idoll
,
Isa.
44.
15
,
17.
or
such
as
in
themselves
are
the
good
Creatures
of
God
,
as
those
which
Hosea
speaketh
of
,
saying
;
They
worship
their
Gold
and
Silver
,
Hos.
8.
4.
Yea
of
whatsoever
things
it
may
be
said
,
That
they
have
eyes
and
see
not
,
eares
and
heare
not
,
noses
and
smell
not
,
feet
and
goe
not
,
Psal.
115.
unto
them
is
this
Worship
forbidden
to
be
performed
.
What
gather
you
of
this
?
That
the
Popish
Idolatry
is
here
flatly
condemned
:
For
although
they
worship
not
Jupiter
,
Mars
,
and
such
like
Heathen
Idols
,
but
the
holy
Saints
(
as
they
say
)
in
and
by
their
Images
;
yet
that
worship
of
theirs
is
alike
with
the
other
,
because
these
places
of
Scripture
doe
agree
as
well
to
the
one
as
to
the
other
;
and
therefore
it
is
impious
and
abominable
Idolatry
.
So
much
for
the
practising
of
Idolatry
What
is
forbidden
in
the
countenancing
of
it
?
All
the
meanes
and
occasions
of
and
to
Idolatrie
,
1.
Vrging
by
Authority
,
or
tolleration
of
Idolatry
,
2
Chron.
15.
16.
2.
Approbation
thereof
by
speech
;
praising
and
extolling
these
inventions
of
men
by
silence
,
or
any
gesture
.
3.
Presence
at
Idolatrous
worship
;
as
going
to
Masse
,
and
communicating
with
false
Service
.
1
Cor.
10.
18.
20
,
21.
&
2
Cor.
6.
16
,
17.
4.
Contributing
towards
the
maintenance
thereof
.
Num.
7.
3.
5.
Nehem.
32.
39.
5.
Making
a
gaine
thereby
;
as
those
Merchants
do
which
sell
Beads
,
and
Crosses
;
and
those
Painters
,
which
take
money
for
religious
Images
,
Acts
19.
24
,
25.
6.
Retaining
and
preserving
any
superstitious
Reliques
or
Monuments
of
Idolatry
,
as
Images
,
2
Kings
18.
4.
Books
,
Acts
19.
19.
Names
,
Psalme
16.
4.
and
such
like
.
7.
Keeping
company
with
teachers
of
Idolatry
,
2
Epistle
of
Iohn
ver.
10
,
11.
8.
Making
leagues
of
familiarity
,
society
,
and
friendship
with
Idolators
,
2
Chron.
19.
2.
9.
Ioyning
in
marriage
,
and
affinity
with
them
,
2
Cor.
6.
14.
Neh.
13.
23.
26
,
27.
Deut.
7.
3
,
4.
What
Reasons
doth
God
use
to
strengthen
this
Commandement
withall
?
They
are
taken
partly
from
his
Titles
,
What
have
we
to
learne
from
hence
?
That
if
we
consider
aright
of
the
Titles
and
Works
of
God
,
it
will
be
a
notable
meanes
to
keep
us
from
sinne
.
How
is
the
reason
drawne
from
Gods
Titles
laid
downe
?
In
these
words
;
For
I
the
Lord
thy
God
am
a
jealous
God
.
Which
is
the
first
Title
that
is
mentioned
here
?
Iehovah
,
which
noteth
the
Essence
of
God
,
and
the
perfection
thereof
.
What
have
we
to
learne
from
thence
?
That
Idolaters
are
so
farre
from
worshipping
the
true
God
;
that
they
deny
his
Being
and
Perfection
.
What
is
the
second
Title
?
Thy
God
;
whereby
the
Covenant
of
grace
is
signified
,
which
on
our
part
is
by
no
sinne
so
directly
violated
as
by
Idolatry
;
called
therefore
in
Scripture
,
Spirituall
Adultery
,
Ier.
3.
8.
What
doth
this
teach
us
?
That
Idolaters
are
most
miserable
in
forsaking
the
true
God
,
who
is
all
happinesse
to
his
people
.
What
is
the
third
Title
?
El
;
That
is
,
a
mighty
and
strong
God
;
and
therefore
perfectly
able
to
save
and
destroy
.
What
doth
this
teach
us
?
That
there
is
no
power
so
great
which
can
deliver
Idolaters
,
or
any
sinners
from
the
wrath
of
God
.
What
is
the
fourth
Title
?
Iealous
:
What
are
we
to
learne
from
hence
?
That
the
Lord
can
no
more
abide
Idolatry
,
then
a
married
man
can
brooke
it
,
that
his
Wife
should
commit
adultery
:
For
his
wrath
is
compared
to
the
rage
of
a
jealous
Husband
,
upon
unchaste
behaviour
of
his
Wife
,
Prov.
6.
34
,
35.
Declare
this
Comparison
more
at
large
.
The
jealous
man
finding
the
Adulterer
with
his
Wife
,
spareth
neither
the
one
nor
the
other
:
So
if
any
that
by
profession
hath
been
espoused
to
Christ
,
and
joyned
unto
God
in
him
,
and
hath
promised
in
Baptisme
to
serve
him
alone
;
yet
notwithstanding
shall
forsake
him
,
and
worship
others
:
How
good
soever
they
be
(
whether
Saints
or
Angels
)
they
shall
not
escape
Gods
wrath
:
For
if
corporall
Adultery
be
so
severely
punished
,
much
more
shall
spirituall
.
What
doe
the
reasons
drawne
from
the
Works
of
God
containe
?
A
just
recompence
to
the
breakers
of
this
Law
,
1.
By
punishing
sin
in
many
generations
.
2.
By
extending
his
mercy
in
a
far
more
abundant
manner
to
them
that
keep
his
Law
.
So
the
former
reason
containeth
a
threatening
to
restraine
from
disobedience
;
the
latter
,
a
promise
to
allure
to
obedience
.
How
is
the
former
of
these
reasons
laid
downe
?
In
these
words
:
What
is
the
summe
of
this
reason
?
That
he
will
visit
such
as
(
howsoever
pretending
love
)
doe
thus
declare
their
hatred
of
him
,
and
punish
them
both
in
themselves
,
and
their
Children
,
to
many
generations
.
What
doth
God
meane
,
when
he
saith
,
That
he
will
visit
the
sins
of
the
Fathers
upon
the
Children
?
Two
things
.
1.
That
he
will
enquire
and
search
,
whether
he
can
find
any
of
the
Parents
sins
;
and
especially
,
their
Idolatry
in
their
Children
,
continuing
in
their
Fathers
sins
;
and
that
if
he
doe
,
he
will
remember
the
same
in
the
punishment
of
them
.
What
are
we
to
learne
from
hence
?
1.
That
howsoever
God
for
a
time
doth
seeme
not
to
regard
our
sins
;
yet
he
doth
both
see
them
,
and
in
his
due
time
will
punish
them
,
if
we
doe
not
repent
.
2.
That
neither
the
example
of
our
Parents
,
nor
any
other
that
doe
amisse
,
can
be
sufficient
warrant
to
us
to
commit
any
sin
.
3.
That
all
Parents
are
carefull
to
take
heed
how
they
commit
any
sin
;
because
in
so
doing
,
they
bring
Gods
Iudgements
,
not
only
upon
themselves
,
but
also
upon
their
Children
.
4.
That
Children
are
to
sorrow
for
being
borne
of
Idolatrous
Forefathers
.
But
how
doth
that
agree
with
the
Righteousnesse
of
God
,
to
punish
the
Children
for
the
sins
of
their
Fathers
?
Very
well
:
for
if
Princes
(
whose
judgements
are
shallow
in
comparison
of
Gods
,
the
depths
whereof
are
past
finding
out
)
doe
with
equity
dis-inherit
and
put
to
shame
the
posterity
of
Traytors
;
the
Lord
may
much
more
justly
doe
the
like
with
the
wicked
childe
which
followeth
his
Fathers
steps
,
and
is
a
Traytor
himselfe
,
having
both
his
Fathers
sinne
and
his
owne
upon
his
head
:
for
God
here
onely
threatneth
to
punish
those
children
which
continue
in
their
Fathers
sinnes
;
and
therefore
as
they
have
part
in
their
fathers
sinnes
,
so
it
is
reason
they
should
have
part
in
their
Parents
punishments
.
What
doth
God
meane
by
the
third
and
fourth
generation
?
He
meaneth
that
not
onely
the
next
children
,
but
the
children
of
divers
and
many
generations
shall
smart
for
their
fathers
sinnes
:
As
in
Amos
;
for
three
transgressions
and
for
foure
:
that
is
,
for
many
.
Why
then
doth
he
specially
name
three
or
foure
Generations
?
Because
Parents
live
so
long
oft-times
,
that
they
see
their
Posterity
for
foure
Generations
following
punished
for
their
sinnes
.
Why
doth
God
say
,
Of
them
that
hate
me
?
To
shew
,
that
not
all
the
sonnes
of
the
wicked
,
but
onely
such
as
continue
in
their
Fathers
wickednesse
shall
be
punished
for
their
sinnes
▪
Ezek.
18.
4.
10.
13
,
14.
17.
But
is
there
any
that
hate
God
?
Yes
verily
,
so
many
as
worship
him
otherwise
then
himselfe
hath
commanded
,
doe
hate
him
:
for
although
every
Idolater
will
say
,
that
he
loveth
God
;
yet
here
God
witnesseth
of
him
,
that
he
is
a
lyer
,
and
that
he
hateth
God
,
in
that
he
hateth
the
worship
that
he
commandeth
;
in
the
love
whereof
,
God
will
have
the
experience
of
his
love
,
2
Chron.
19.
2.
Mic.
2.
8.
John
15.
18.
Rom.
1.
29
,
30.
&
5.
10.
&
8.
7.
Col.
1.
21.
In
what
words
is
the
second
reason
laid
downe
,
Wherere
it
is
said
,
that
he
sheweth
mercy
unto
thousands
of
them
that
love
him
,
and
keep
his
Commandements
.
What
is
the
summe
of
this
reason
?
That
God
will
blesse
the
obedient
unto
many
generations
;
both
in
themselves
,
their
children
,
and
posterity
,
and
in
whatsoever
belongeth
unto
them
:
thus
extending
his
mercy
unto
thousands
of
such
as
shew
their
love
of
him
by
obedience
to
this
his
Law
.
Why
doth
the
Lord
say
,
that
he
will
shew
mercy
to
them
that
love
him
,
and
keep
his
Commandements
?
To
teach
us
that
the
best
deeds
of
the
best
men
,
cannot
merit
or
deserve
any
thing
at
Gods
hands
,
but
had
need
to
bee
received
of
him
in
mercy
.
Wherefore
doth
hee
say
,
that
he
will
have
mercy
to
thousands
,
seeing
he
said
,
that
he
would
visit
onely
the
third
and
fourth
Generation
of
them
that
hate
him
?
Because
he
is
more
willing
and
ready
to
exercise
his
mercy
then
his
anger
.
But
what
will
God
be
mercifull
to
all
the
Children
of
the
godly
?
No
:
But
onely
such
as
love
him
,
and
keep
his
Commandements
.
Is
this
Blessing
proper
to
the
Godly
?
Not
altogether
neither
:
For
God
rewardeth
the
posterity
of
the
wicked
,
with
outward
benefits
oftentimes
,
according
to
their
outward
service
,
as
appeareth
by
the
succession
of
Iehu
.
So
much
of
the
second
Commandement
.
What
is
the
third
?
Thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vaine
,
What
is
contained
in
these
words
?
1.
The
Commandement
.
2.
The
Reason
.
What
is
the
summe
of
the
Commandement
?
That
we
impeach
not
,
but
by
all
meanes
advance
the
glorious
Name
of
God
in
all
things
,
whereby
he
maketh
himselfe
knowne
to
men
,
Psal.
29.
2.
and
carefully
endeavour
in
our
whole
life
to
bring
some
honour
to
God
,
Mat.
5.
16.
What
doe
you
observe
herein
?
The
high
honour
that
God
sheweth
unto
us
,
who
being
able
without
us
,
to
maintaine
his
owne
Name
and
glory
;
either
by
himselfe
,
or
by
his
Angels
,
hath
notwithstanding
committed
the
maintenance
thereof
unto
us
,
which
should
teach
us
to
be
very
chairy
of
it
;
and
carefull
to
discharge
our
duty
faithfully
,
in
walking
worthy
of
this
honour
and
defence
of
his
Name
,
which
he
vouchsafeth
us
.
What
is
the
meaning
of
those
words
:
Thou
shalt
not
take
?
Thou
shalt
not
take
up
upon
thy
lips
or
mouth
,
as
this
phrase
is
opened
,
in
Psal.
16.
4.
and
50.
16.
that
is
,
not
speake
,
use
,
or
mention
:
for
the
tongue
is
here
specially
bound
to
the
good
abearing
.
Why
was
it
needfull
to
have
a
speciall
Commandement
for
the
direction
of
the
tongue
in
Gods
service
?
Because
it
is
an
untamed
evill
,
and
unbridled
,
Iam.
3.
8.
and
therefore
a
whole
Commandement
cannot
be
imployed
amisse
,
for
the
direction
of
it
in
the
use
of
the
Name
of
God
.
And
seeing
in
the
second
Table
there
is
a
Commandement
,
tending
almost
wholly
,
to
restraine
the
abuses
of
our
tongues
towards
our
neighbours
,
there
is
much
more
need
of
a
Precept
,
both
for
direction
and
restraint
of
it
,
in
the
matters
concerning
God
,
and
his
most
glorious
Name
.
What
are
we
to
understand
by
the
Name
of
God
?
The
speech
is
taken
from
the
manner
of
men
,
who
are
knowne
by
their
Names
,
to
signifie
God
himselfe
,
both
in
his
Essence
and
Majesty
,
Isa.
26.
8.
Exod.
3.
13
,
14.
&
34.
5
,
6
,
7.
And
in
all
things
whereby
he
hath
made
himselfe
knowne
unto
us
,
as
he
is
holy
.
1.
Titles
and
proper
names
;
Iehovah
,
Elohim
,
Iesus
.
2.
Properties
and
Attributes
;
3.
Works
and
Actions
,
Psal.
8.
1
,
9.
&
14.
5
,
10.
4.
Word
;
both
Law
and
Gospell
,
Psalme
138.
2.
Deut.
18.
19.
22.
32.
3.
Acts
9.
15.
Whence
the
Law
of
Christ
,
Esa.
42.
4.
is
expounded
to
be
his
name
,
Matth.
12.
21.
5.
Sacraments
,
Matth.
28.
18
,
19.
Acts
2.
38.
6.
Censures
,
1
Cor.
5.
4
,
5.
Matth.
18.
20
7.
Prayer
.
Gen.
4.
26.
8.
The
whole
worship
of
God
,
with
all
the
Ordinances
pertaining
thereto
,
and
whatsoever
he
honoured
,
reverenced
,
and
glorified
,
Deut.
5
,
Mal.
1.
11
,
12.
Mich.
4.
5.
Acts
21.
13.
What
is
meant
by
this
word
in
vaine
?
All
abuse
of
them
,
and
all
rash
,
negligent
and
carelesse
dealing
therein
;
where
mentioning
the
smaller
fault
,
What
is
then
forbidden
in
the
Commandement
?
Every
wrong
offered
to
the
glory
of
God
,
and
doing
of
ought
that
may
any
way
reproach
the
Lord
,
to
cause
him
to
be
lesse
esteemed
,
Mal.
1.
6.
12.
All
unreverent
and
unholy
use
of
his
name
,
and
prophaning
of
his
Titles
,
Properties
,
Actions
,
and
Ordinances
,
either
by
mouth
or
by
action
,
Lev.
21.
32.
What
are
the
parts
of
the
Prohibition
?
Two
.
1.
The
mentioning
or
using
of
Gods
name
,
in
word
,
or
in
deed
,
when
it
should
not
be
used
;
and
when
there
is
no
just
cause
so
to
doe
.
2.
The
using
of
it
amisse
,
and
abusing
it
when
duty
bindeth
us
to
use
it
with
feare
and
holinesse
.
What
is
required
in
this
command
?
1.
That
we
sanctifie
Gods
Name
,
as
it
is
holy
and
reverend
,
Matth.
6.
9.
Psal.
111.
9.
and
labour
by
all
we
can
to
lift
it
up
,
that
others
may
be
moved
by
us
more
to
love
,
serve
,
and
honour
him
.
2.
That
we
use
the
things
aforesaid
with
all
reverence
and
circumspection
,
to
such
uses
as
they
are
appointed
unto
by
God
:
In
a
word
,
that
we
have
a
carefull
and
a
heedy
watch
to
all
things
that
may
advance
Gods
glory
,
and
use
all
sincere
and
diligent
behaviour
therein
.
What
is
that
wherein
this
our
carefulnesse
is
required
?
1.
A
diligent
preparation
and
advisednesse
before
we
meddle
with
any
of
these
holy
things
,
that
we
bethinke
our selves
before
hand
what
we
are
to
doe
;
and
consider
both
of
the
cause
that
should
move
us
to
speake
of
them
,
and
of
the
reverent
manner
of
using
them
.
2.
A
reverent
disposition
in
the
action
it selfe
,
that
wee
use
earnest
attentivenesse
therein
,
and
seriously
thinke
how
powerfull
God
is
to
punish
the
taking
of
his
name
amisse
:
as
also
how
able
and
ready
to
blesse
them
who
shall
reverently
and
holily
behave
themselves
in
the
right
use
thereof
;
Psal.
99.
3.
Deut.
28.
58.
Declare
now
what
particular
duties
are
contained
in
this
Commandement
?
1.
The
honouring
of
God
and
his
Religion
by
our
holy
conversation
,
Mat.
5.
16.
Tit.
2.
10.
The
contrary
whereof
is
profession
joyned
with
hypocrisie
,
Tit.
1.
16.
Mat.
15.
7
,
8
,
9.
prophanenesse
and
an
evill
life
,
whereby
the
Name
of
God
,
and
profession
of
Religion
is
dishonoured
,
Rom.
2.
24.
2.
Confession
of
Christ
unto
suffering
,
yea
,
martyrdome
if
cause
be
,
Rev.
2.
13.
the
contrary
whereof
,
is
,
shrinking
in
case
of
perill
,
and
denying
God
the
honor
of
our
suffering
for
him
,
Mat.
10.
33.
3.
Honourable
and
reverent
mention
of
God
and
his
Titles
,
Properties
,
Attributes
,
Works
,
Word
and
Ordinances
,
Psal.
19.
1
,
2.
&
71.
15.
Prov.
31.
26.
What
vices
are
repugnant
to
this
?
An
unreverent
mention
,
How
is
that
done
?
1.
By
saying
in
our
common
talke
;
O
Lord
,
O
God
,
O
Jesus
,
&c.
or
in
wondring
wise
;
good
God
,
good
Lord
,
&c.
in
matters
of
light
and
no
moment
;
and
for
such
foolish
admirations
,
and
taking
Gods
Name
lightly
upon
every
occasion
is
here
condemned
.
2.
By
idle
wishes
.
3.
By
imprecations
and
cursings
,
Gen.
16.
5.
2
Sam.
16.
8
,
9.
4.
By
Blaspheming
.
5.
By
the
abuse
of
Oathes
,
Jam.
5.
12.
Is
there
any
true
use
of
Oathes
?
Yes
,
Jer.
4
2.
Thou
shalt
sweare
in
righteousnesse
.
How
are
we
to
sweare
in
truth
?
Affirming
what
we
know
to
be
true
,
and
verifying
by
deed
what
we
undertake
,
Psal.
15.
4.
&
24.
4.
What
is
here
meant
by
Judgement
?
A
due
consideration
both
of
the
nature
and
greatnesse
of
an
Oath
,
wherein
God
is
taken
to
witnesse
against
the
soule
of
the
swearer
,
if
he
deceive
,
2
Chron.
1.
23.
and
of
the
due
calling
and
warrant
of
an
Oath
;
whether
publicke
,
being
demanded
by
the
Magistrate
;
whether
perill
to
the
swearer
,
Gen.
43.
3.
2
Sam.
24.
22
,
23.
or
private
,
in
case
of
great
importance
,
when
the
truth
cannot
otherwise
be
cleared
,
Exod.
22.
11.
1
Sam.
20.
17.
2
Cor.
1.
23.
What
Considerations
are
then
to
be
had
in
taking
of
an
Oath
?
1.
Whether
the
Party
we
deale
with
,
doubt
of
the
thing
we
speake
of
or
no.
2.
If
the
Party
doubt
whether
the
matter
whereof
we
speake
,
be
weighty
and
worthy
of
an
Oath
.
3.
If
it
be
weighty
,
whether
the
question
or
doubt
may
be
ended
with
truly
and
verily
,
or
such
like
naked
asseverations
,
or
by
doubling
our
asseverations
,
as
our
Saviour
Christ
did
:
for
then
by
his
example
we
ought
to
forbeare
an
Oath
,
Mat.
5.
37.
4.
Whether
there
be
not
yet
any
other
fit
meanes
to
try
out
the
matter
before
we
come
to
an
Oath
.
5.
Whether
he
for
whose
cause
we
give
the
Oath
,
will
rest
in
it
,
and
give
credit
unto
it
;
for
otherwise
the
Name
of
God
is
taken
in
vaine
,
Heb.
6.
16.
6.
Whether
the
matter
is
of
importance
,
and
there
is
no
other
tryall
,
but
an
Oath
.
And
then
we
must
have
our
minds
wholly
bent
to
sanctifie
the
Name
of
God
by
the
Oath
we
take
;
and
thinke
upon
the
greatnesse
of
Gods
power
to
punish
Oathes
taken
amisse
,
and
to
blesse
the
true
use
of
them
.
How
are
we
to
sweare
in
Righteousnesse
?
1.
In
a
due
forme
,
which
must
be
no
other
then
Gods
Word
alloweth
;
viz.
by
God
alone
,
not
by
any
creature
or
Idoll
,
Deut.
6.
13.
Isa.
65.
16.
Zeph.
1.
5.
Jer.
12.
16.
Mat.
5.
34
,
&c.
Although
in
lawfull
Contracts
,
with
an
Infidell
,
or
Idolater
,
we
may
admit
of
such
Oathes
,
whereby
he
sweareth
by
his
false
Gods
.
2.
To
a
right
end
,
which
is
the
glory
of
God
,
Isa.
45.
23.
with
Phil.
2.
11.
the
good
of
the
Church
,
and
peace
amongst
men
,
Heb.
6.
16.
What
Persons
may
lawfully
take
an
Oath
?
Such
only
as
have
weighty
matters
to
deale
in
;
What
are
the
speciall
abuses
of
an
Oath
?
1.
The
refusing
of
all
Oathes
as
unlawfull
,
2.
A
rash
and
vaine
Oath
,
where
there
is
no
cause
of
swearing
,
when
upon
every
light
occasion
we
take
up
the
name
of
God
,
and
call
him
for
a
witnesse
of
frivolous
things
by
usuall
swearing
,
Mat.
6.
24.
Jam.
5.
12.
Jer.
23.
10.
3.
Superstitious
or
Idolatrous
Oathes
,
when
we
sweare
by
an
Idoll
,
or
by
Gods
creatures
,
Zeph.
1.
5.
Amos
8.
14.
as
by
the
masse
,
our
Lady
,
bread
,
salt
,
fire
,
and
many
fond
trashes
,
whereas
God
never
appointed
the
creatures
for
such
uses
.
4.
A
counterfeit
and
mocking
Oath
.
5.
A
passionate
swearing
,
whereby
we
call
God
for
a
witnesse
of
our
furious
anger
,
1
Sam.
14.
39.
2
King
6.
31.
6.
Outragious
and
blasphemous
swearing
.
7.
Perjury
,
when
God
is
called
for
a
witnesse
of
an
untruth
,
by
forswearing
,
Isa.
48.
1.
Zach.
5.
4.
which
is
,
1.
When
one
sweareth
,
that
which
he
himselfe
thinketh
to
be
false
,
Lev.
19.
12.
Secondly
,
When
he
sweareth
,
and
doth
not
performe
his
Oath
,
2
Chron.
36.
13.
8.
Taking
a
lawfull
Oath
,
without
due
reverence
and
consideration
.
So
much
for
the
right
use
and
abuse
of
an
Oath
.
Declare
now
further
,
how
the
Name
of
God
is
taken
in
vaine
,
in
regard
of
his
Properties
and
Attributes
?
1.
By
seldome
or
never
breaking
forth
into
such
Confession
or
declaration
of
Gods
power
,
2.
By
abusing
his
Properties
;
and
by
carnall
,
carelesse
,
and
contemptuous
speaking
of
them
,
2
King
.
7.
2.
How
is
Gods
Wisdome
touched
here
?
By
calling
it
into
question
,
and
by
prying
into
the
hidden
Counsels
of
God
;
as
when
a
man
undertaketh
to
foretell
future
things
and
events
.
How
is
his
Justice
?
1.
By
passing
over
his
Iudgements
without
notice
.
2.
By
Cursings
and
imprecations
,
wherby
we
make
our selves
Iudges
,
and
attribute
that
to
our selves
which
is
due
to
God
.
3.
By
misconstruing
and
perverting
his
Iudgements
.
How
is
his
Mercy
?
1.
By
passing
over
of
his
benefits
without
due
notice
taken
;
and
not
observing
,
and
recounting
what
speciall
mercies
he
hath
vouchsafed
us
in
particular
,
Psal.
66.
16.
&
103.
2
,
3
,
&c.
How
is
the
Name
of
God
taken
in
vaine
,
1.
By
not
seeing
God
in
his
Works
,
Acts
17.
27.
2.
By
lightly
passing
over
of
Gods
great
Works
,
of
Creation
,
Preservation
,
Redemption
;
as
also
of
other
his
Mercies
,
and
Iudgements
,
and
not
glorifying
God
for
that
which
may
be
seen
in
them
.
3.
Vaine
and
foolish
thoughts
concerning
the
Creatures
,
whereby
a
vertue
is
attributed
unto
them
which
God
never
gave
unto
them
:
as
all
ghessing
of
future
things
by
the
Stars
;
by
a
mans
face
and
hands
;
the
counting
it
a
prodigious
token
,
that
a
Hare
should
crosse
our
way
,
&c.
4.
Not
using
the
Creatures
as
we
ought
,
nor
receiving
them
to
Gods
glory
with
thanksgiving
:
As
when
a
man
giveth
not
thanks
to
God
for
his
meat
and
drinke
,
but
doth
thinke
them
to
come
without
Gods
providence
,
which
is
a
fearfull
taking
of
Gods
Name
in
vaine
.
5.
Cavilling
at
the
Doctrine
of
Predestination
,
Rom.
9.
19
,
20.
and
not
admitting
the
depth
of
his
Counsels
,
Rom.
11.
33
,
34.
6.
Murmuring
at
Gods
Providence
,
under
the
names
of
Fortune
,
chance
,
and
fate
,
&c.
Job
3.
23
,
&c.
7.
Evill
thoughts
towards
our
brethren
,
which
are
afflicted
;
as
when
we
see
one
visited
by
God
,
either
in
body
,
goods
,
or
both
,
we
are
alwayes
ready
to
thinke
the
worst
of
him
;
viz.
That
God
executeth
these
punishments
on
him
for
his
sins
,
when
as
God
may
doe
it
either
to
exercise
the
faith
and
patience
of
the
party
afflicted
,
as
in
Job
;
or
to
stirre
others
to
compassion
and
pity
;
or
else
to
set
forth
his
owne
glory
,
as
we
may
see
verified
in
the
example
of
the
blind
man
in
the
Gospell
,
Joh.
9.
2
,
3.
8.
Abuse
of
Lots
,
Esther
3.
7.
Prov.
16.
33.
How
is
Gods
Name
taken
in
vaine
in
regard
of
his
Word
?
1.
By
not
speaking
of
it
at
all
.
Deut.
6.
7.
Psal.
37.
30.
2.
By
foolish
and
fruitlesse
speaking
of
it
,
or
abusing
any
part
thereof
unto
idle
and
curious
questions
,
2
Pet.
3.
16.
3.
By
abusing
it
to
prophane
mirth
,
by
framing
jests
out
of
it
,
or
against
it
,
Psal.
22.
13.
Also
by
making
Playes
and
Enterludes
thereof
.
4.
By
maintaining
Errour
,
sinne
,
and
prophanenesse
by
it
,
Mat.
4.
6.
Isa.
66.
5.
5.
By
applying
it
to
Superstition
,
and
unlawfull
Arts
,
to
Magicall
spels
,
Sorceries
,
and
Charmes
,
for
the
healing
of
diseases
,
finding
out
of
theft
,
&c.
Deut.
18.
11.
Acts
19.
13.
How
is
Gods
Name
taken
in
vaine
,
in
regard
of
the
Sacraments
,
and
other
holy
Mysteries
and
Ordinances
of
God
?
When
they
are
unworthily
received
,
and
prophanely
used
,
Mal.
1.
11
,
12.
1
Cor.
11.
27.
29.
Jer.
7.
4
,
10.
So
much
of
the
chiefe
particulars
forbidden
in
this
Commandement
.
What
are
the
helps
or
hinderances
of
the
obedience
thereof
?
1.
That
we
both
inure
our
hearts
to
feare
and
reverence
the
great
and
dreadfull
Name
of
the
Lord
our
God
,
Deut.
28.
58.
Eccles.
9.
2.
and
keep
a
carefull
watch
over
our
lips
and
lives
,
lest
by
any
meanes
we
dishonour
him
,
Psal.
39.
1.
2.
That
we
avoid
both
the
company
of
prophane
persons
,
who
set
their
mouth
against
Heaven
,
Psal.
73.
9.
and
all
unnecessary
dangers
,
wherby
divers
have
been
occasioned
to
deny
the
Lord
,
Mat.
26.
69
,
&c.
What
is
contained
in
the
Reason
annexed
to
the
Commandement
?
A
dreadfull
penalty
:
What
is
the
summe
of
this
threat
?
That
God
will
not
leave
this
sin
unpunished
,
1
King
.
2.
9.
but
will
grievously
punish
the
breach
of
this
Commandement
;
whereby
he
threatneth
extreme
miseries
and
judgements
to
the
Transgressors
:
For
it
being
our
happinesse
to
have
our
sins
covered
,
and
not
imputed
,
Psal.
32.
2.
it
must
needs
be
extreame
unhappinesse
,
to
have
it
reckoned
and
imputed
unto
us
.
What
is
implyed
herein
?
A
fit
opposition
:
That
howsoever
mans
Lawes
take
not
hold
of
offending
in
this
kind
;
yet
God
will
not
acquit
them
,
Psal.
1.
5.
nor
suffer
them
to
escape
his
righteous
and
fearefull
Iudgements
,
Zach.
5.
3.
Jer.
5.
12.
Neither
shall
the
Transgressor
scape
unpunished
,
although
the
Magistrate
and
the
Minister
also
would
pronounce
him
innocent
;
and
although
the
Malefactor
flatter
himselfe
,
as
if
all
dangers
were
past
;
nay
,
the
more
free
,
that
(
usually
)
he
escapes
the
Iudgements
and
punishments
of
men
;
the
more
heavy
plagues
,
and
vengeance
will
surely
light
upon
him
from
God
,
except
he
repent
.
Hitherto
of
the
Commandements
concerning
that
service
which
is
to
be
performed
to
God
at
all
times
,
as
occasion
shall
require
;
which
is
that
which
concerneth
the
speciall
time
,
wholly
to
be
bestowed
in
his
Worship
?
The
fourth
and
last
Commandement
of
the
first
Table
,
What
are
the
Words
of
this
Commandement
?
Remember
that
thou
keep
holy
the
Sabbath
day
,
&c.
Exod.
20.
8
,
9
,
10
,
11.
What
are
we
to
observe
in
these
words
?
First
,
the
Commandement
,
and
then
the
Reasons
annexed
thereunto
.
What
is
the
meaning
of
the
Commandement
?
It
challengeth
at
the
hand
of
every
man
one
day
of
seven
in
every
week
,
Neh.
13.
15
,
16.
Esa.
58.
13
,
14.
Why
doe
you
adde
these
words
[
apart
]
and
[
separate
?
]
To
make
a
difference
between
the
Sabbath
dayes
,
wherein
wee
must
wholy
and
only
serve
God
,
and
the
exercises
of
the
other
six
days
wherein
every
man
must
serve
him
in
his
lawfull
calling
.
What
need
is
there
of
one
whole
day
in
every
week
to
serve
God
,
seeing
we
may
serve
him
every
day
?
That
is
not
enough
:
1.
To
the
end
that
we
should
not
plunge
our selves
so
deeply
into
the
affairs
of
the
world
,
as
that
we
should
not
recover
our selves
,
the
wisdome
of
God
hath
thought
it
fit
,
that
one
day
in
seven
there
should
be
an
intermission
from
them
,
that
we
might
wholly
separate
our selves
to
the
service
of
God
,
and
with
more
freedome
of
spirit
performe
the
same
.
2.
A
whole
day
is
needfull
for
the
performance
of
all
the
parts
of
Gods
service
and
worship
,
as
hearing
of
publike
Prayer
,
and
the
Word
preached
,
Chatechising
,
Administration
of
the
Sacraments
,
exercise
of
holy
Discipline
,
and
consideration
of
the
glory
of
God
in
the
creatures
.
3.
If
Adam
in
his
perfection
had
need
of
this
holy
day
,
much
more
have
we
who
are
so
grievously
corrupted
.
4.
If
the
Lord
in
love
and
wisedome
,
considering
our
necessities
both
of
soule
and
body
,
hath
set
out
a
weeks
time
for
both
of
provision
,
that
as
every
day
we
set
apart
some
time
for
food
,
and
spend
the
rest
in
labour
,
so
we
set
one
day
in
the
week
aside
for
our
spirituall
food
,
and
bestow
the
other
dayes
on
our
earthly
affaires
:
so
as
this
day
may
in
comparison
be
accounted
the
soules
day
,
wherein
yet
wee
must
have
some
care
of
our
bodies
:
as
on
the
six
dayes
we
must
have
some
care
of
our
soules
.
What
is
forbidden
in
this
Commandement
?
The
unhallowing
or
prophaning
of
the
Sabbath
,
either
by
doing
the
works
of
our
calling
and
of
the
flesh
,
or
by
leaving
undone
the
works
of
the
Spirit
.
But
is
not
this
Commandement
Ceremoniall
,
and
so
taken
away
by
the
death
of
Christ
?
No
;
Hebr.
4.
9
,
10.
How
prove
you
that
?
1.
Because
it
is
placed
in
the
number
of
the
perpetuall
Commandements
;
otherwise
the
Morall
Law
should
consist
but
of
nine
words
or
Commandements
,
which
is
contrary
to
Gods
Word
,
Deut.
4.
13.
2.
Because
this
Commandement
(
amongst
the
rest
)
was
written
by
the
finger
of
God
,
Exod.
31.
18.
whereas
no
part
of
the
Ceremoniall
Law
was
.
3.
For
that
it
was
written
in
Tables
of
stone
,
as
well
as
the
other
,
Deut.
5.
22.
As
to
signifie
the
hardnesse
of
our
hearts
;
so
to
signifie
the
continuance
and
perpetuity
of
this
Commandement
as
well
as
the
rest
.
4.
Because
it
was
before
any
Shadow
or
Ceremony
of
the
Law
;
yea
before
Christ
was
promised
,
whom
all
Ceremonies
of
the
Law
have
respect
unto
:
for
the
Sabbath
was
first
instituted
in
Paradise
,
before
there
was
any
use
of
Sacrifices
,
and
Ceremonies
,
Gen.
2.
1
,
2
,
3.
5.
The
Ceremonies
were
as
a
Partition
wall
betwixt
the
Iews
and
the
Gentiles
;
but
God
doth
here
extend
his
Commandement
not
onely
to
the
Iewes
themselves
,
but
also
to
strangers
.
Exod.
20.
10.
Nehem.
13.
15
,
16
,
&c.
6.
Our
Saviour
Christ
willing
his
followers
which
should
live
about
forty
yeares
after
his
Ascension
,
to
pray
that
their
flight
might
not
bee
on
the
Sabbath
day
,
to
the
end
that
they
might
not
bee
hindred
in
the
service
of
God
,
doth
thereby
sufficiently
declare
,
that
hee
held
not
this
Commandement
in
the
account
of
a
Ceremony
,
Matth.
24.
20.
But
it
sometimes
shadoweth
our
sanctification
,
and
our
eternall
rest
.
Col.
2.
16
,
17.
Exod.
31.
13.
and
is
therefore
Ceremoniall
?
That
followeth
not
:
For
,
1.
There
is
no
Commandement
which
hath
not
some
Ceremonies
tyed
unto
it
;
as
in
the
Commandement
touching
Murther
,
to
abstain
from
strangled
things
,
and
bloud
:
And
the
whole
Law
had
the
Ceremony
of
the
Parchment
Law
.
So
that
by
that
reason
the
whole
Law
should
be
Ceremoniall
,
which
is
absurd
.
2.
The
Ceremoniall
representation
of
our
eternall
rest
came
after
the
Commandement
of
the
rest
,
and
therefore
is
accessary
and
accidentall
:
for
which
cause
,
the
time
of
correction
and
abolishment
of
Ceremonies
being
come
,
Dan.
9.
7.
Matth.
11.
13.
Acts
15.
6.
Col.
2.
13
,
14.
Heb.
10.
14.
Gal.
5.
2.
that
use
may
well
fall
away
,
and
yet
the
Commandement
remaine
,
it
being
out
of
the
substance
of
the
Commandement
.
What
is
the
speciall
day
of
the
week
,
which
God
hath
set
apart
for
his
solemne
Worship
?
The
first
day
of
the
week
,
called
the
Lords
day
,
1
Cor.
16.
2.
Rev.
1.
10.
Acts
20.
7.
Was
this
day
set
apart
thereunto
from
the
beginning
?
No
:
And
why
so
?
Because
upon
that
God
ceased
from
the
worke
of
Creation
,
Gen.
2.
2
▪
Exod.
31.
17.
How
came
this
day
to
be
changed
?
By
divine
Authority
.
How
doth
that
appeare
?
1.
By
the
practise
of
our
Saviour
Christ
,
and
his
Apostles
,
Iohn
20.
19
,
26.
Acts
2.
1.
20.
7.
which
should
be
a
sufficient
rule
unto
us
,
especially
the
Apostles
,
having
added
a
Commandement
thereunto
,
1
Cor.
16.
12.
2.
There
is
no
reason
why
it
should
be
called
the
Lords
day
,
Rev.
1.
10.
but
in
regard
of
the
speciall
dedication
thereof
to
the
Lords
service
:
for
otherwise
all
the
dayes
in
the
weeke
are
the
Lords
dayes
,
and
he
is
to
be
served
and
worshipped
in
them
.
What
was
the
cause
that
the
day
was
changed
?
Because
it
might
serve
for
a
thankfull
memorial
of
Christs
Resurrection
.
For
as
God
rested
from
his
labour
on
the
last
day
of
the
weeke
:
so
Christ
ceased
from
his
labour
and
afflictions
on
this
day
,
Mat.
28.
1.
Gen.
2.
1
,
2.
As
the
one
therefore
was
specially
sanctified
,
in
regard
of
the
Creation
of
the
World
:
so
was
the
other
,
in
respect
of
the
restauration
and
redemption
of
the
world
,
which
is
a
greater
worke
then
the
Creation
.
Can
this
day
then
be
altered
?
No
power
of
any
Creature
in
Heaven
or
Earth
can
alter
it
,
or
place
another
seventh
day
in
the
place
and
stead
thereof
.
But
doth
this
Commandement
directly
require
the
seventh
day
from
the
Creation
?
No
:
but
the
seventh
day
in
generall
.
Doth
not
the
reason
annexed
,
where
the
Lord
in
six
dayes
is
said
to
make
Heaven
and
Earth
,
and
to
rest
the
seventh
day
,
and
therefore
to
hallow
it
,
confirme
so
much
?
No
,
not
necessarily
:
For
it
doth
not
hence
follow
,
that
we
should
rest
the
same
day
the
Lord
rested
;
but
that
we
should
rest
from
our
worke
the
seventh
day
,
as
he
rested
from
his
;
which
seventh
day
,
under
the
Law
,
he
appointed
to
be
Saturday
:
so
nothing
hindreth
,
but
by
his
speciall
appointment
under
the
Gospell
it
may
be
Sunday
,
and
yet
the
substance
of
the
Commandement
nothing
altered
.
Why
doth
not
the
New
Testament
mention
this
change
?
Because
there
was
no
question
moved
about
the
same
in
the
Apostles
time
.
When
then
doth
this
our
Sabbath
begin
,
and
how
long
doth
it
continue
?
This
day
,
as
all
the
six
,
is
the
space
of
twenty
foure
houres
,
and
beginneth
at
the
dawning
,
though
we
ought
in
the
Evening
before
,
to
prepare
for
the
day
following
.
Why
doth
our
Sabbath
begin
at
the
dawning
of
the
day
?
Because
Christ
rose
in
the
dawning
;
and
to
put
a
difference
between
the
Iewish
,
and
a
true
Christian
Sabbath
.
For
as
the
Iewes
begun
their
Sabbath
in
that
part
of
the
day
,
in
which
the
Creation
of
the
World
was
ended
,
and
consequently
,
in
the
Evening
:
so
the
celebration
of
the
memory
of
Christs
Resurrection
,
and
therein
of
his
rest
from
his
speciall
labours
,
and
the
renewing
of
the
World
,
being
the
ground
of
the
change
of
that
day
;
it
is
also
by
the
same
proportion
of
reason
,
to
begin
when
the
Resurrection
began
,
which
was
in
the
Morning
.
Can
you
shew
this
Example
?
Yea
,
Paul
being
at
Troas
,
after
he
had
preached
a
whole
day
,
untill
midnight
,
celebrated
the
supper
of
the
Lord
the
same
night
,
which
was
a
Sabbath
dayes
exercise
;
and
therefore
,
that
night
following
the
day
,
was
a
part
of
the
Sabbath
;
For
in
the
Morning
he
departed
,
having
staid
there
seven
dayes
,
by
which
it
is
evident
,
that
that
which
was
done
,
was
done
upon
the
Lords
day
,
Acts
20.
7
,
10.
Is
the
Lords
day
only
to
be
separated
to
Gods
service
?
No
:
For
of
this
manner
are
holy
Fasts
observed
for
the
avoiding
of
some
great
evill
,
present
or
imminent
,
Lev.
23.
27.
Ioel
2.
12.
&
holy
Feasts
,
for
the
thankfull
remembrance
of
some
speciall
memorable
mercies
obtained
,
Zach.
8.
19.
Ester
.
9.
17
,
18
,
19.
To
what
Commandement
doe
you
refer
the
Churches
meeting
on
the
working
dayes
?
That
is
also
,
by
a
manner
of
speech
of
one
part
for
the
whole
,
contained
in
this
Commandement
:
yea
,
it
reacheth
to
the
times
which
the
Family
appointeth
,
or
that
every
one
for
his
private
good
proposeth
,
although
the
Bond
to
that
time
is
not
so
strict
,
as
is
the
Bond
to
observe
the
dayes
of
Rest.
So
much
of
this
Commandement
in
generall
:
What
doe
you
note
therein
in
particular
?
1.
The
entrance
in
the
word
Remember
.
2.
The
parts
of
the
Commandement
.
What
is
to
be
observed
in
the
word
,
Remember
?
That
although
all
the
Commandements
are
needfull
diligently
to
be
remembred
,
yet
this
more
specially
.
Why
so
?
1.
Because
this
Commandement
hath
least
light
of
nature
to
direct
us
to
the
observation
of
it
.
2.
For
that
we
are
naturally
most
negligent
in
it
,
suffering
our selves
to
be
withdrawne
by
our
worldly
businesse
,
from
the
Lords
service
,
upon
the
Lords
day
;
and
therefore
,
such
a
speciall
warning
is
needfull
to
be
added
.
What
things
are
we
thence
to
remember
?
1.
To
looke
backe
unto
the
first
institution
of
the
Sabbath
day
in
Paradise
,
Gen.
2.
2
,
3.
before
all
Sacrifices
and
Ceremonies
.
2.
So
to
beare
it
in
mind
,
as
to
live
in
continuall
practise
of
the
duties
we
learned
the
Sabbath
day
last
past
.
3.
To
bethink
our selves
before
of
the
works
of
the
Sabbath
,
and
so
to
prepare
our selves
,
and
our
affaires
,
Luke
23.
54.
that
we
may
freely
and
duely
attend
on
the
Lord
in
the
Sabbath
approaching
.
What
should
be
done
in
this
preparation
of
the
Sabbath
?
1.
We
should
so
compasse
all
our
businesses
in
the
six
working
dayes
,
that
our
worldly
affaires
enter
not
,
or
incroach
into
the
possession
of
the
Lords
day
;
Not
only
willingly
,
but
not
so
much
as
by
any
forgetfulnesse
.
As
when
through
want
of
foresight
,
or
forecasting
the
payment
of
mony
due
by
obligation
,
or
any
such
businesses
that
might
be
prevented
,
shall
fall
out
on
that
day
.
2.
We
should
sanctifie
our selves
,
and
those
that
are
under
us
,
to
keep
that
day
.
What
is
contrary
to
this
?
The
neglect
of
Preparation
for
the
Sabbath
before
it
come
,
and
of
fitting
our
hearts
for
holy
service
,
when
it
is
come
.
What
are
the
parts
of
this
Commandement
?
They
are
two
.
First
,
to
keep
the
Lords
rest
.
Secondly
,
to
sanctifie
this
rest
:
For
it
is
not
sufficient
that
we
rest
from
worldly
businesses
,
but
it
is
further
required
,
that
it
be
a
holy
rest
.
The
first
sheweth
,
what
works
we
are
to
decline
upon
this
day
;
the
other
,
what
duties
we
are
to
performe
.
What
are
the
workes
that
we
must
decline
,
and
leave
undone
on
the
Lords
day
?
Not
onely
the
workes
of
sinne
,
Marke
3.
4.
Ezek.
23.
37
,
38.
Num.
15.
32
,
33.
Exod.
31.
10
,
11
,
12
,
13
,
14.
&
34.
21.
Nehem.
13.
15
,
&c.
Esa.
58.
13.
What
instances
have
you
in
Scripture
of
the
performance
hereof
?
The
Israelites
ceased
both
from
those
works
which
were
of
the
least
importance
,
as
gathering
of
sticks
,
Num.
15.
32.
and
from
such
also
as
were
of
greatest
weight
,
as
working
at
the
Tabernacle
,
and
building
the
Temple
on
the
Sabbath
day
;
and
consequently
all
other
workes
betwixt
these
extreams
,
as
buying
and
selling
,
working
in
seed
time
,
or
harvest
,
were
forbidden
unto
them
.
Are
we
as
strictly
bound
to
rest
from
all
our
outward
businesses
,
and
to
forbeare
all
worldly
labour
upon
this
day
,
as
the
Israelites
?
Yea
,
so
farre
forth
as
the
morality
of
the
Commandement
reacheth
,
but
by
the
Ceremoniall
Law
,
there
was
enjoyned
unto
the
Iewes
a
more
exact
observation
of
outward
rest
,
which
to
them
was
a
part
of
their
Ceremonial
worship
:
whereas
unto
us
the
outward
rest
is
not
properly
any
part
of
the
sanctification
of
the
day
,
or
of
the
service
of
God
:
but
only
a
meanes
tending
to
the
furtherance
of
the
same
;
even
as
in
Fasting
and
Prayer
;
Fast
is
of
it selfe
no
part
of
Gods
service
,
but
a
thing
adjoyned
thereunto
,
and
so
farre
forth
onely
acceptable
in
the
worship
of
God
,
as
it
maketh
a
way
and
readier
passage
for
the
other
,
1
Cor.
8.
8.
What
did
that
most
strict
observance
of
outward
rest
signifie
unto
the
Jewes
?
Their
continuall
Sanctification
in
this
world
,
Exodus
31.
13.
Ezek.
20.
12.
and
their
endlesse
rest
in
the
world
to
come
;
whereof
this
was
a
Type
no
lesse
then
the
land
of
Promise
,
Heb.
4.
4
,
5.
10.
How
was
the
latter
of
these
specially
typified
?
In
this
world
,
Gods
Children
are
subject
to
the
fiery
tryall
,
but
after
these
troubles
,
rest
is
provided
for
them
,
2
Thes.
1.
7.
and
no
fire
to
be
feared
in
that
after
world
.
For
a
more
lively
representation
of
that
,
there
was
a
charge
laid
upon
the
children
of
Israel
,
that
no
fire
might
be
kindled
throughout
all
their
habitations
upon
the
Sabbath
day
,
Exodus
35.
3.
though
it
were
for
the
very
preparing
of
the
meat
which
they
should
eate
,
Exodus
16.
23.
which
was
allowed
unto
them
,
even
in
the
two
great
solemne
dayes
of
the
Passeover
,
Exo.
12.
16.
Is
it
then
lawfull
for
us
to
make
a
fire
and
dresse
meat
upon
the
Lords
day
?
Yea
certainly
;
because
these
were
proper
to
the
Pedagogy
,
or
manner
of
government
of
the
Children
of
Israel
under
the
Law
,
as
may
appeate
by
this
,
that
there
was
no
such
thing
commanded
before
the
Law
was
given
by
Moses
;
and
consequently
being
not
perpetuall
,
must
necessarily
follow
to
bee
Ceremoniall
.
Now
after
the
Sabbath
that
Christ
our
Lord
rested
in
the
grave
,
the
Ceremoniall
Sabbath
lyeth
buried
in
that
grave
,
together
with
those
other
Rites
which
were
shadows
of
things
to
come
,
the
body
being
in
Christ
,
Col.
2.
16
,
17.
Therefore
we
being
dead
with
Christ
,
from
these
Ceremonies
,
are
no
more
to
be
burthened
with
such
Traditions
,
ibid.
verse
20.
Nor
to
bee
brought
under
the
bondage
of
any
outward
thing
:
It
is
a
liberty
purchased
unto
us
by
Christ
,
and
we
must
stand
fast
unto
it
,
that
blessed
houre
being
come
,
wherein
the
true
worshippers
are
to
worship
the
Father
in
Spirit
and
Truth
,
John
4.
23.
To
leave
then
the
Ceremoniall
Sabbath
,
and
to
come
to
the
Morall
;
How
is
the
Rest
required
therein
laid
downe
in
the
fourth
Commandement
?
By
a
Declaration
:
How
is
the
former
of
these
expressed
?
In
these
words
:
In
it
thou
shalt
not
doe
any
Worke
,
Exodus
20.
10.
What
is
required
of
us
hereby
?
That
for
the
space
of
that
whole
naturall
day
,
we
cease
in
minde
and
body
from
all
our
worldly
labours
;
yea
from
the
workes
of
our
lawfull
Calling
,
and
all
other
earthly
businesses
whatsoever
,
more
then
needs
must
be
done
,
either
for
Gods
glory
,
or
mans
good
.
What
gather
you
of
this
?
That
all
exercises
which
serve
not
in
some
degree
to
make
us
fit
to
the
Lords
worke
,
are
unlawfull
upon
the
Lords
day
.
Why
doe
you
say
,
that
we
must
rest
in
minde
and
body
?
Because
this
rest
must
be
of
the
whole
man
,
in
thoughts
,
words
,
and
deeds
,
Esa.
58.
13.
Is
it
meerely
unlawfull
to
doe
any
bodily
,
or
outward
businesse
on
the
Lords
day
?
No.
First
,
for
such
works
are
excepted
as
are
presently
necessary
,
either
for
common
honesty
,
or
comelinesse
.
Secondly
,
the
actions
of
Piety
requisite
for
the
performance
of
Gods
service
on
that
day
,
Acts
1.
12.
Mat.
12.
5.
Thirdly
,
extraordinary
exigents
of
Charity
,
for
the
preservation
of
the
Common-wealth
,
2
Kings
11.
9.
Fourthly
,
the
preservation
of
our
owne
and
others
life
,
health
,
and
goods
,
in
case
of
present
necessity
,
or
great
danger
of
their
perishing
,
if
they
were
not
saved
on
that
day
,
Mat.
12.
10
,
11.
Marke
3.
4.
Luke
13.
15
,
16.
What
be
the
speciall
breaches
of
this
part
of
the
Commandement
?
1.
The
making
of
the
Sabbath
a
common
day
through
common
labours
in
our
ordinary
callings
,
2.
The
making
it
a
day
of
carnall
rest
unto
idlenesse
,
feasting
,
pastimes
,
&c.
which
draw
our
mindes
further
from
God
then
our
ordinary
labours
,
Exod.
32.
6.
Whither
are
referred
all
recreations
,
which
distract
us
,
as
also
excessive
eating
and
drinking
,
which
causeth
drowsinesse
,
and
unaptnesse
unto
Gods
Service
and
Worship
.
3.
The
making
it
a
day
of
sinne
,
or
the
Devills
holy
day
,
by
doing
that
on
the
Lords
day
which
is
no
day
lawfull
,
Mar.
3.
4.
but
then
most
abominable
,
Ezek.
23.
37
,
38.
4.
The
keeping
a
peece
of
the
day
,
not
the
whole
;
or
giving
liberty
to
our selves
in
the
night
,
before
the
whole
Sabbath
be
ended
.
5.
The
forbearing
our selves
,
but
imploying
others
in
worldly
businesses
;
for
preventing
of
which
sinne
,
God
is
so
large
in
naming
of
the
persons
,
which
in
this
Commandement
are
forbidden
to
worke
.
Why
is
there
a
particular
rehearsall
of
these
persons
in
this
Commandement
?
To
take
away
all
excuses
from
all
persons
in
this
Commandement
;
for
the
Lord
did
see
,
that
such
was
the
corruption
of
men
,
that
if
they
themselves
did
rest
upon
this
day
from
labours
,
they
would
thinke
it
sufficient
,
not
caring
how
they
toyled
out
and
wearied
their
servants
at
home
with
continuall
labour
,
as
many
doe
;
so
that
it
were
better
to
be
such
mens
Oxen
then
their
servants
,
so
small
care
they
have
of
their
soules
.
What
is
the
speciall
use
of
this
rehearsall
?
To
teach
us
,
that
all
sorts
and
degrees
of
persons
are
bound
to
yeeld
this
duty
unto
God
;
and
that
the
Sabbath
is
to
be
kept
both
by
our selves
,
and
those
that
doe
belong
unto
us
.
Was
it
not
ordained
also
for
the
rest
and
refreshing
of
men
and
beasts
;
especially
Servants
,
which
could
not
otherwise
continue
without
it
?
That
also
was
partly
intended
,
as
may
appeare
by
Deut.
5.
14.
but
not
principally
,
for
the
things
here
contained
doe
concerne
the
worship
of
God
;
but
that
wearing
and
toyling
out
of
servants
and
beasts
,
is
against
the
sixt
Commandement
;
and
working
is
here
forbidden
,
that
men
might
be
the
more
free
for
the
worship
of
God
;
and
therefore
though
servants
had
never
so
much
rest
and
recreation
upon
other
dayes
,
yet
they
ought
to
rest
upon
this
day
in
that
regard
.
Why
is
there
mention
made
of
allowing
rest
to
the
beasts
?
First
,
that
we
may
shew
mercy
even
to
the
beasts
,
Prov.
12.
10.
Secondly
,
to
represent
after
a
sort
,
the
everlasting
Sabbath
,
wherein
all
Creatures
shall
bee
delivered
from
the
bondage
of
corruption
,
Rom.
8.
20
,
21.
Thirdly
,
because
of
the
whole
imployment
of
men
in
the
Lords
service
:
for
beasts
cannot
be
travelled
or
used
in
any
worke
upon
that
day
,
unlesse
man
be
withdrawne
from
Gods
service
;
yea
,
though
the
beast
could
labour
without
mans
attendance
,
yet
his
minde
would
some
time
or
other
be
carryed
away
and
distracted
thereby
,
that
it
would
not
be
so
fit
as
it
ought
to
be
for
Gods
service
.
To
whom
especially
is
the
charge
of
this
Commandement
directed
?
To
Housholders
and
Magistrates
,
Jos.
24.
15.
Neh.
13.
15.
Heb.
13.
15.
What
is
the
charge
of
the
Housholder
?
That
not
only
himselfe
keep
the
Lords
day
;
but
also
,
his
Wife
,
Children
and
Servants
,
as
much
as
may
be
.
For
as
they
serve
him
in
the
weeke
dayes
:
so
he
must
see
that
they
serve
God
on
the
Lords
day
.
What
gather
you
of
this
?
That
a
Housholder
should
be
as
carefull
of
the
Lords
businesse
,
as
of
his
owne
;
And
if
he
will
not
keep
such
a
servant
as
is
not
carefull
in
his
ordinary
worke
,
much
lesse
should
he
keep
any
that
will
not
be
carefull
in
the
Lords
worke
,
how
skilfull
soever
he
be
in
his
owne
.
What
is
the
Magistrates
part
?
To
see
that
all
within
his
gates
keep
the
Lords
day
,
Jo.
24.
15.
even
strangers
,
though
Turks
and
Infidels
,
Neh
13.
15.
causing
them
to
cease
from
labour
,
and
restraining
them
from
all
open
and
publick
Idolatry
,
or
false
Worship
of
God
;
much
more
all
his
owne
Subjects
,
whom
he
ought
to
force
to
heare
the
Word
,
2
Chron.
34.
33.
So
much
of
the
first
part
of
this
Commandement
,
touching
our
rest
from
all
worldly
businesses
:
What
followeth
in
the
next
place
?
The
second
and
greater
part
of
this
Commandement
,
Are
we
as
strictly
bound
to
these
duties
as
the
Jewes
?
Yes
verily
,
and
more
then
they
,
because
of
the
greater
measures
of
Gods
graces
upon
us
,
above
that
which
was
upon
them
.
What
is
required
of
us
herein
?
To
make
the
Sabbath
our
delight
;
to
consecrate
it
as
glorious
to
the
Lord
,
Isa.
58.
13.
and
that
with
joy
,
and
without
wearinesse
,
Amos
8.
5.
with
Mal.
1.
13.
and
that
also
with
care
and
desire
of
profit
we
bestow
the
whole
day
(
as
nature
will
beare
)
in
holy
Exercises
.
What
are
these
Exercises
?
They
are
partly
duties
of
Piety
,
Acts
13.
13.
15.
20.
7.
Psal.
92.
1.
as
hearing
and
reading
the
Word
,
Prayer
,
singing
of
Psalmes
,
and
feeding
our selves
with
the
Contemplations
of
the
heavenly
Sabbath
;
partly
of
mercy
,
1
Cor.
16.
2.
Neh.
8.
12.
as
visiting
and
relieving
the
sicke
and
needy
,
comforting
the
sad
,
and
such
like
.
How
are
these
duties
to
be
performed
?
Hartly
publick
,
in
the
Church
,
where
the
solemne
worshipping
of
God
is
the
speciall
worke
,
and
proper
use
of
the
Sabbath
:
Partly
private
,
out
of
the
Church
;
and
that
either
secretly
,
by
our selves
alone
,
or
joyntly
with
others
.
What
if
we
cannot
be
suffered
to
use
the
publicke
meanes
?
Such
as
are
necessarily
debarred
from
the
publick
duties
,
must
humble
themselves
before
God
,
mourning
and
sorrowing
for
this
restraint
,
Mat.
24.
20.
Psal.
42.
6.
&
84.
1
,
2
,
3.
and
with
so
much
more
care
and
earnestnesse
use
the
private
meanes
,
Psal.
53.
1
,
2.
What
is
the
first
duty
we
are
to
performe
in
the
publick
Assembly
?
To
joyne
in
Prayer
with
the
Congregation
,
When
two
or
three
are
gathered
together
in
his
Name
,
he
will
grant
their
requests
;
how
much
more
will
he
heare
his
servants
,
when
two
or
three
hundred
are
gathered
in
his
Name
?
What
is
the
second
?
To
heare
the
Word
read
,
Luke
4.
16.
Acts
3.
16.
&
15.
20.
for
blessed
is
he
that
readeth
,
and
they
that
heare
the
Word
,
Rev.
1.
3.
What
is
the
third
?
To
heare
the
Word
preached
,
Luke
4.
16.
22.
Acts
13.
14
,
15.
&
15.
21.
&
20.
7.
What
is
the
fourth
?
To
communicate
in
the
Sacraments
by
being
present
when
the
Sacrament
of
Baptisme
is
administred
unto
others
;
Acts
20.
7.
1
Cor.
11.
20.
Why
should
a
man
be
present
at
Baptisme
?
First
,
that
hee
may
give
thanks
to
God
for
adding
a
Member
to
his
Church
.
Secondly
,
that
he
might
be
put
in
minde
of
his
own
Vow
made
to
God
in
Baptisme
by
seeing
the
childe
baptized
.
What
is
the
fift
duty
to
be
performed
in
the
Congregation
?
Singing
of
Psalmes
.
What
is
the
sixt
?
Exercise
of
the
Discipline
of
the
Church
against
offenders
,
1
Cor.
5.
4.
What
is
the
seventh
?
Collection
for
the
poore
,
and
Contribution
for
relieving
the
necessities
of
the
Saints
of
God
,
1
Cor.
16.
1
,
2.
where
we
are
to
give
according
to
our
wealths
,
and
the
blessing
of
God
upon
the
week
going
before
.
What
are
the
private
duties
that
are
to
be
performed
out
of
the
Church
?
Such
as
we
performe
either
in
secret
by
our selves
alone
,
What
be
they
in
particular
?
First
,
Private
Prayer
.
Secondly
,
Reading
of
the
Word
.
Thirdly
,
holy
Conference
touching
the
Word
of
God
,
and
familiar
talke
of
things
belonging
to
the
Kingdome
of
heaven
Luke
14.
7.
16.
Fourthly
,
Examination
of
our selves
,
and
those
that
belong
to
us
,
what
we
have
profited
by
the
hearing
of
the
Word
,
and
other
exercises
of
Religion
.
Fiftly
,
Catechising
of
our
families
.
Sixtly
,
Meditation
upon
Gods
Word
,
Properties
,
and
Workes
,
as
well
of
Creation
as
of
Providence
;
especially
that
which
he
exerciseth
in
the
government
of
the
Church
,
Psal.
80.
88.
92.
Seventhly
,
reconciling
such
as
are
at
variance
,
and
visiting
the
sick
,
relieving
the
poore
,
&c.
1
Cor.
16.
2.
Neh.
8.
12.
For
these
also
are
works
of
the
Sabbath
.
What
proofe
have
you
of
this
continuall
exercise
and
imployment
?
1.
In
the
Law
;
every
evening
,
and
every
morning
were
Sacrifices
,
which
on
the
Sabbath
were
multiplyed
,
Numb
.
28.
9.
2.
The
92.
Psalme
(
entituled
,
A
Psalme
for
the
Sabbath
)
to
bee
sung
that
day
,
declareth
,
that
it
is
a
good
thing
to
begin
the
praises
of
God
early
in
the
morning
,
and
to
continue
the
same
untill
night
.
That
wee
may
know
then
,
how
to
spend
a
Sabbath
well
,
declare
more
particularly
how
we
may
bestow
the
whole
time
in
exercises
of
holines
;
and
first
begin
with
the
evening
preparation
.
Our
care
must
be
over
night
,
What
must
be
done
in
the
morning
when
we
awake
?
We
are
to
put
away
all
earthly
thoughts
,
In
making
of
our selves
ready
,
what
are
we
to
doe
?
Rising
as
early
for
the
Lords
service
,
as
we
doe
for
our
owne
businesses
;
and
bestow
no
more
time
nor
care
about
our
apparell
,
and
such
like
,
then
needs
must
:
we
may
then
occupy
our
minde
about
such
matters
as
bee
most
fit
for
that
time
;
which
ordinarily
may
be
these
two
.
1.
To
thinke
upon
Gods
goodnesse
in
giving
us
such
apparell
,
and
other
necessaries
,
which
many
others
want
:
so
that
wee
may
judge
all
things
we
have
rather
too
good
for
us
,
then
bee
discontented
with
any
thing
we
enjoy
.
2.
Considering
how
well
our
bodies
be
apparelled
,
and
provided
for
;
to
seek
more
to
have
our
soules
better
apparelled
with
Christ
Iesus
.
Being
up
and
ready
,
what
are
we
to
set
our selves
to
?
Wee
must
set
our selves
to
our
morning
sacrifice
,
either
alone
,
or
with
others
,
if
it
may
be
,
some
short
Prayer
for
our
preparation
being
used
.
What
Meditations
must
we
here
enter
into
?
Two
especially
:
the
one
,
for
that
which
is
past
;
the
other
,
for
that
which
is
to
come
.
What
for
that
which
is
past
?
To
cast
our
weeks
account
at
least
how
God
hath
dealt
with
us
in
benefits
and
chastisements
,
and
how
wee
have
dealt
with
him
in
keeping
or
breaking
his
Commandements
,
that
by
both
we
may
finde
matter
to
comfort
and
humble
us
,
to
move
us
to
thankfulnesse
for
mercies
received
,
and
to
earnest
suit
and
labour
for
pardon
of
our
trespasses
,
and
supply
of
all
our
necessities
.
What
for
that
which
followeth
?
To
prepare
our selves
for
the
publick
Ministerie
,
and
as
it
were
to
apparell
our selves
,
and
make
our selves
fit
to
go
to
the
Court
of
the
Lord
of
Hosts
with
his
children
,
and
before
his
Angels
.
What
things
are
necessary
hereunto
?
1.
A
due
regard
whither
we
goe
,
before
whom
,
what
to
doe
,
and
what
ends
,
wherewith
to
honour
God
,
and
to
receive
grace
from
him
.
2.
An
earnest
hunger
,
so
to
use
the
meanes
to
Gods
honour
,
and
our
good
.
3.
True
faith
,
that
we
shall
enjoy
our
desire
.
4.
Ioy
and
Thankfulnesse
,
in
the
hope
of
such
Blessings
.
5.
Humility
,
in
regard
of
our
unworthinesse
.
6.
Vnfained
purpose
of
amendment
of
life
.
What
must
be
added
unto
these
?
To
the
Meditations
,
fervent
Prayer
must
be
joyned
,
and
Reading
,
for
our
furtherance
in
Gods
service
;
and
such
as
conveniently
can
,
are
to
joyne
together
in
a
Christian
Family
,
to
read
,
pray
,
and
confer
,
and
Governours
to
instruct
their
Families
in
such
matters
as
are
then
befitting
.
Having
thus
spent
the
time
privately
,
We
are
to
goe
to
Church
in
all
comely
sort
,
before
the
publick
Ministry
is
begun
,
and
then
with
all
diligence
to
attend
,
and
to
give
consent
thereunto
,
and
so
to
take
to
heart
whatsoever
shall
be
brought
unto
us
,
that
by
all
the
holy
exercises
we
may
be
edified
in
all
needfull
graces
.
The
publick
Ministry
ended
,
what
are
we
to
doe
?
We
are
to
occupy
our
minds
on
that
we
have
heard
,
and
when
we
come
to
place
and
time
convenient
,
What
say
you
to
our
diet
,
and
refreshing
of
our
nature
on
this
day
?
Care
would
be
had
,
that
it
be
such
as
every
way
may
make
us
fitter
for
holy
duties
;
And
to
this
end
,
we
are
to
season
it
with
Meditation
,
and
speeches
of
holy
things
.
How
is
the
afternoone
to
be
spent
?
1.
The
time
before
the
Evening
Sacrifice
,
we
are
to
bestow
,
either
alone
,
or
with
others
,
in
such
Exercises
as
may
best
quicken
in
us
Gods
Spirit
.
2.
For
the
Evening
Sacrifices
▪
in
all
respects
to
behave
our selves
as
in
the
Morning
,
and
to
continue
to
the
end
.
3.
This
publick
Ministry
fully
ended
,
to
keep
our
minds
(
in
like
sort
as
before
)
on
that
we
have
heard
;
and
so
being
come
home
,
either
alone
,
or
with
others
,
to
enter
into
an
examination
of
our selves
for
the
whole
day
.
How
are
we
to
end
the
day
?
1.
With
thanks
for
Gods
blessings
on
our
labours
.
2.
Humble
suit
for
pardon
of
all
our
faults
escaped
.
3.
Earnest
desire
of
grace
,
to
profit
by
all
,
that
we
may
persevere
unto
the
end
,
and
be
saved
.
Doe
you
make
any
difference
betwixt
the
Sabbath
nights
,
and
other
nights
?
Yes
:
we
should
lay
our selves
downe
to
rest
in
greater
quietnesse
that
night
,
upon
the
sense
and
feeling
of
the
former
Exercises
;
so
that
our
sleep
should
be
the
more
quiet
,
by
how
much
the
former
Exercises
of
that
day
have
been
more
holy
;
otherwise
we
should
declare
,
that
we
have
not
kept
the
whole
day
so
holy
to
the
Lord
as
we
ought
.
What
be
the
sins
condemned
in
the
second
part
of
this
Commandement
?
Generally
,
1.
Idlenesse
,
which
is
a
sinne
every
day
,
but
much
more
on
the
Lords
day
.
2.
Prophane
absence
from
,
or
unfaithfull
presence
at
Gods
Ordinances
.
3.
Neglect
of
calling
our selves
to
a
reckoning
after
holy
Exercises
.
4.
Being
weary
of
the
duties
of
the
Sabbath
,
thinking
long
till
they
be
ended
,
Amos
8.
5.
Mal.
1.
13.
What
are
the
helps
or
hinderances
to
the
keeping
of
this
Commandement
?
We
must
adde
to
the
forementioned
duties
of
remembrance
,
an
ardent
endevour
to
taste
the
sweetnesse
of
holy
Exercises
,
Psa.
24.
2
,
3.
&
84.
1.
&c.
that
so
we
may
come
to
make
the
Sabbath
our
delight
.
2.
We
must
avoid
and
abhorre
all
prophane
opinions
,
either
disanulling
the
necessity
of
the
Sabbath
,
or
equalling
any
other
day
to
it
,
together
with
such
meetings
,
and
Companies
,
Exercises
and
occasions
,
whereby
we
shall
be
in
danger
to
be
drawne
to
the
unhallowing
of
the
Sabbath
day
,
Ezek.
22.
26.
So
much
of
the
Commandement
:
Foure
.
Whence
is
the
first
taken
?
From
equality
,
What
learne
you
from
hence
?
The
unequall
and
wretched
dealing
of
most
men
with
God
,
who
by
the
grant
of
this
Commandement
urge
usually
at
their
servants
hands
,
the
worke
of
a
whole
day
,
in
every
of
the
six
dayes
;
yet
upon
the
Lords
day
,
thinke
it
enough
,
both
for
themselves
,
and
those
under
them
,
to
measure
out
unto
the
Lord
three
or
foure
houres
only
for
his
service
,
using
one
measure
to
mete
the
service
due
unto
themselves
,
and
another
to
mete
the
service
due
unto
God
;
which
is
a
thing
abominable
before
God
,
Pro.
11.
1.
And
so
much
the
more
as
the
things
are
greater
,
and
of
more
value
,
which
they
mete
with
lesser
measures
.
Whence
is
the
second
Reason
taken
?
From
Gods
owne
right
,
For
the
seventh
day
is
the
Sabbath
of
the
Lord
thy
God
;
This
day
is
his
,
and
not
ours
.
Whence
is
the
third
?
From
the
example
of
God
;
Gen.
2.
2
,
3.
Exod.
31.
17.
Did
God
cease
from
all
works
on
the
seventh
day
?
No
verily
;
he
did
then
,
and
still
continueth
to
doe
a
great
worke
in
preferring
the
things
created
,
Ioh.
5.
17.
What
learne
you
from
this
?
1.
That
we
be
not
idle
on
the
Lords
day
,
seeing
Gods
example
is
to
the
contrary
,
but
attend
upon
the
Lords
service
.
2.
That
as
the
Lord
preserved
on
the
Sabbath
day
things
created
in
the
six
dayes
before
,
but
created
none
other
new
:
so
by
his
example
,
we
may
save
things
on
that
day
,
which
otherwise
would
be
lost
;
but
we
may
not
get
or
gaine
more
.
Whence
is
the
fourth
and
last
reason
drawne
?
From
hope
of
blessing
;
Exodus
31.
13.
Esa.
56.
6
,
7.
What
is
meant
by
Sanctifying
it
?
The
setting
it
apart
from
worldly
businesses
,
to
the
service
of
God
.
What
by
Blessing
?
Not
that
this
day
in
it selfe
is
more
blessed
then
other
dayes
;
but
as
the
acceptable
time
of
the
Gospell
is
put
for
the
persons
that
receive
the
Gospell
in
that
time
:
so
by
blessing
this
day
,
he
meaneth
that
those
that
keep
it
shall
be
blessed
;
and
that
by
setting
it
apart
,
and
separating
it
by
this
Commandement
from
other
dayes
to
be
kept
holy
by
publick
exercises
of
his
holy
worship
and
service
,
God
hath
made
it
an
essentiall
meanes
of
blessing
to
them
that
shall
sanctifie
it
as
they
ought
.
Wherein
shall
they
be
blessed
that
keep
the
Sabbath
day
?
1.
In
all
the
holy
exercises
of
the
Sabbath
,
which
shall
serve
for
their
further
increase
both
of
the
knowledge
and
feare
of
God
,
and
all
other
spirituall
and
heavenly
graces
accompanying
salvation
.
2.
In
matters
of
this
life
,
we
shall
not
onely
not
be
hindred
by
keeping
the
Sabbath
,
but
more
blessed
then
if
we
did
worke
that
day
:
as
on
the
other
side
,
the
gaine
on
the
Lords
day
shall
by
the
curse
of
God
melt
and
vanish
away
,
what
shew
of
profit
soever
it
have
,
and
bring
some
curse
or
other
upon
our
labours
in
the
week
dayes
,
which
in
themselves
are
lawfull
and
honest
.
So
much
of
the
first
Table
,
concerning
our
duties
to
God
,
the
due
performance
whereof
is
called
Piety
:
wherein
God
(
as
a
King
or
as
a
Father
of
an
houshold
)
doth
teach
his
Subjects
or
Family
their
duties
towards
himselfe
.
What
is
taught
in
the
second
Table
?
Our
duties
to
our selves
and
our
neighbours
:
What
is
the
summe
of
the
Commandements
of
the
second
Table
?
Thou
shalt
love
thy
Neighbour
as
thy selfe
.
Lev.
19.
18.
Mat.
22.
39.
Or
,
As
you
would
that
men
should
doe
unto
you
,
doe
you
unto
them
likewise
,
Mat.
7.
12.
Luke
6.
31.
What
generall
things
doe
you
observe
belonging
to
this
Table
?
1.
That
it
is
like
unto
the
first
,
Matth.
12.
39.
and
therefore
that
according
to
the
measure
of
our
profiting
in
the
first
Table
,
we
profit
also
in
this
.
In
which
respects
the
Prophets
and
Apostles
doe
commonly
try
the
sincerity
and
uprightnesse
in
profiting
under
the
first
Table
,
by
the
forwardnesse
in
the
second
.
2.
That
the
workes
thereof
are
in
higher
or
lower
degree
of
good
or
evill
,
as
they
are
kept
or
broken
towards
one
of
the
houshold
of
faith
,
rather
then
towards
a
neighbour
,
simply
,
1
Cor.
6.
8.
&
10.
32.
Gal.
6.
10.
Deut.
22.
2
,
3.
3.
That
out
of
our
bond
to
our
neighbour
we
draw
all
our
duties
to
all
men
,
1
Thes.
3.
12.
&
5.
15.
reaching
them
even
to
the
wicked
,
so
farre
forth
as
we
hinder
not
Gods
glory
,
nor
some
great
duty
to
others
,
especially
the
houshold
of
faith
;
for
sometime
it
may
so
fall
out
,
that
that
which
men
require
,
(
and
that
otherwise
are
right
)
may
not
bee
given
;
as
Rahab
,
though
subject
to
the
King
of
Jericho
,
might
not
revile
the
Spies
,
but
should
have
failed
in
her
duty
,
if
she
had
betrayed
them
at
the
Kings
Commandement
;
and
therefore
in
this
case
shee
did
well
in
preferring
the
obedience
she
owed
to
God
,
before
the
duty
she
owed
to
man
,
Josh.
2.
3.
In
like
case
also
Ionathan
revealing
his
Fathers
counsell
unto
David
,
and
preferring
the
greater
duty
before
the
lesser
,
did
well
,
1
Sam.
19.
3.
So
we
owing
a
greater
duty
to
our
Countrie
,
then
to
our
naturall
kindred
,
must
rather
refuse
to
reliefe
them
,
if
they
be
Trayters
,
then
suffer
any
hurt
to
come
to
our
Countrie
.
But
what
if
two
have
need
of
that
which
I
can
give
but
to
one
onely
?
I
must
then
preferre
those
that
bee
of
the
houshold
of
faith
,
before
others
,
Galat.
6.
10.
and
my
kinsemen
,
and
those
that
I
am
tyed
unto
by
a
speciall
bond
,
before
strangers
,
Iohn
,
Chap.
1.
v.
14.
Acts
10.
24.
What
are
we
specially
forbidden
to
doe
by
the
Commandements
of
the
second
Table
?
To
doe
any
thing
that
may
hinder
our
neighbours
dignity
,
in
the
fift
;
Life
,
in
the
sixth
;
Chastity
,
in
the
seventh
;
Wealth
,
in
the
eighth
;
or
good
Name
,
in
the
ninth
;
though
it
bee
but
in
the
least
secret
motions
and
thoughts
of
the
heart
,
unto
which
we
give
no
liking
nor
consent
:
for
unto
that
also
the
last
Commandement
doth
reach
.
How
are
these
six
Commandements
of
the
second
Table
divided
?
Into
such
as
forbid
all
practise
,
How
are
those
five
Commandements
of
the
first
sort
divided
?
Into
those
that
concerne
speciall
duties
to
speciall
persons
:
and
those
that
concerne
generall
duties
,
to
all
those
duties
which
concerne
speciall
persons
,
are
commanded
in
the
first
;
those
that
generally
concerne
all
men
,
either
in
their
life
,
chastity
,
goods
,
or
good
name
,
are
enjoyned
in
the
foure
Commandements
following
.
What
gather
you
hence
?
That
we
are
to
distinguish
between
duties
and
duties
;
between
sinne
and
sinne
,
done
towards
men
;
and
that
to
offend
principall
persons
,
and
such
unto
whom
wee
are
in
speciall
manner
obliged
,
is
greater
sin
,
because
God
hath
singled
out
this
one
Commandement
for
these
persons
.
What
are
the
words
of
this
Commandement
,
which
is
the
fift
in
order
?
Honour
thy
Father
and
thy
Mother
,
What
is
to
be
considered
in
these
words
?
1.
The
Commandement
.
2.
The
Reason
.
What
is
the
meaning
and
scope
of
this
Commandement
?
That
the
equality
of
mens
persons
and
places
in
whatsoever
estate
,
Naturall
,
What
be
these
speciall
persons
?
Either
in
Equalls
,
or
Superiours
and
Inferiours
;
for
this
Commandement
enjoyneth
all
due
carriage
of
Inferiours
to
their
Superiours
;
and
by
consequent
also
of
Superiours
to
their
Inferiours
;
and
likewise
by
analogy
,
of
equalls
among
themselves
,
under
the
sweet
relation
betwixt
Parents
and
Children
,
or
betwixt
brethren
of
the
same
family
,
and
the
generall
duty
of
honour
.
What
are
Equalls
?
They
be
equall
in
gifts
,
either
of
Nature
or
Industrie
,
as
brethren
in
a
family
,
Citizens
in
a
Common-wealth
,
Pastors
in
a
Church
,
&c.
What
is
required
of
Equalls
?
That
they
live
equally
amongst
themselves
,
Eph.
5.
21.
Phil.
2.
3.
that
they
be
faithfull
one
to
another
.
What
is
here
forbidden
?
Want
of
Love
,
Incivility
,
Strife
,
and
Vaine-glory
;
whereby
they
seek
to
advance
themselves
one
above
another
,
and
to
exalt
themselves
above
their
fellowes
,
Phil.
2.
3.
Matth.
23.
6.
What
are
Superiours
?
They
be
such
as
by
Gods
ordinances
have
any
preeminency
,
Cor.
4.
15.
Col.
3.
22.
to
whom
the
first
and
principall
duties
required
in
this
Commandement
doe
appertaine
,
Eph.
6.
1
,
2.
Why
are
all
Superiours
here
called
by
the
name
of
Parents
?
1.
For
that
the
name
Parents
being
a
most
sweet
and
loving
name
,
men
might
thereby
be
allured
the
rather
to
the
duties
they
owe
,
whether
they
be
duties
that
are
to
bee
performed
to
them
,
or
which
they
should
performe
to
their
inferiors
.
2.
For
that
at
the
first
and
in
the
beginning
of
the
world
,
Parents
were
also
Magistrates
,
Pastors
,
Schoole-masters
,
&c.
How
doth
this
agree
with
the
Commandement
of
Christ
,
Mat.
23.
7
,
8
,
9.
that
we
should
call
no
man
Father
or
Master
upon
earth
?
Very
well
;
for
there
our
Saviour
meaneth
onely
to
restraine
the
ambitious
Titles
of
the
Pharisees
in
those
dayes
,
who
desired
not
onely
so
to
be
called
;
but
that
men
should
rest
in
their
authority
alone
for
matters
concerning
the
soule
.
Who
are
Inferiours
;
comprehended
here
under
the
name
of
Children
?
Such
as
(
by
the
Ordinance
of
God
)
are
any
way
under
Superiours
,
Why
is
the
Commandement
conceived
in
the
name
of
Inferiours
?
Because
their
duties
are
hardest
obeyed
in
all
estates
.
What
is
here
contained
under
the
name
of
Honour
?
Not
onely
Cap
and
Knee
,
Why
are
these
duties
comprehended
under
the
word
Honour
?
Because
it
adds
an
ornament
and
dignity
unto
them
.
What
is
the
Honour
that
Inferiours
owe
to
all
Superiours
in
generall
?
1.
Reverence
in
heart
,
word
,
and
behaviour
,
Lev.
19.
3.
Eph.
6.
1.
5.
For
the
reverence
of
the
mind
is
to
be
declared
by
some
civill
behaviour
,
or
outward
submission
;
as
of
rising
before
them
,
and
of
giving
them
the
honour
of
speaking
first
,
&c.
Lev.
19.
32.
Iob
29.
8.
&
32.
6
,
7.
2.
Obedience
to
their
counsells
.
3.
Prayer
to
God
for
them
,
with
giving
thanks
,
1
Timothy
2.
1
,
2.
4.
Imitation
of
their
Vertues
and
Graces
,
2
Timothy
1.
5.
&
4.
9.
&
8.
9.
What
contrary
sinnes
are
here
forbidden
?
1.
Want
of
Reverence
,
inward
,
or
outward
.
2.
Despising
of
Superiours
,
Iude
v.
8
,
9
,
10.
Prov.
30.
11.
3.
Neglect
of
Prayer
and
other
duties
.
What
is
the
duty
of
all
Superiours
towards
their
Inferiours
?
That
they
answerably
afford
unto
them
love
,
Gen.
9.
25
,
26
,
27.
good
example
for
their
imitation
,
Titus
2.
7.
and
that
they
so
carry
themselves
,
as
that
they
may
be
worthy
of
the
honour
that
is
given
them
,
Eph.
6.
4.
9.
What
are
the
contrary
vices
?
Want
of
love
,
failing
in
Prayer
,
and
in
giving
good
example
,
dishonouring
their
places
by
unseemly
and
indiscreet
carriage
,
Tit.
2.
15.
1
Sam.
2.
23.
How
many
sorts
of
Superiours
are
there
?
Two
:
Who
are
Superiours
without
Authority
?
Such
as
God
hath
by
age
onely
,
or
by
some
supereminent
gifts
lifted
above
others
;
whether
they
be
of
the
body
,
as
strength
and
beauty
;
or
of
the
minde
,
as
wit
and
learning
;
(
which
are
most
to
bee
honoured
)
or
of
outward
state
and
wealth
,
1
Sam.
25.
8.
and
Nobility
;
in
which
respect
,
although
brethren
be
equall
,
yet
by
age
the
elder
is
superiour
to
the
younger
;
and
the
man
,
in
regard
of
Sex
,
is
above
the
woman
;
and
he
that
is
skilfull
,
before
him
that
hath
no
skill
.
Who
are
inferiour
to
such
?
They
who
are
younger
and
of
meaner
gifts
,
What
is
our
duty
towards
such
Superiours
?
To
acknowledge
the
things
wherein
God
hath
preferred
them
before
us
;
and
to
respect
and
regard
them
,
according
to
their
graces
and
gifts
.
What
is
the
duty
of
them
that
are
Superiours
in
years
?
They
are
by
grave
,
wise
,
and
godly
carriage
of
themselves
,
to
procure
reverence
unto
themselves
;
on
the
one
side
,
avoiding
lightnesse
and
variablenesse
;
on
the
other
,
too
much
severenesse
and
austerity
.
What
are
the
duties
to
be
performed
towards
Aged
persons
?
To
rise
up
before
the
hoary
head
,
What
is
the
contrary
sin
forbidden
?
Despising
,
or
disregarding
of
the
Aged
.
What
is
the
duty
of
such
as
are
Superiours
in
knowledge
,
and
other
graces
?
To
use
their
skill
,
What
is
our
duty
towards
them
?
To
give
them
the
due
approbation
;
to
wait
for
their
words
,
and
give
eare
unto
their
speeches
,
Job
32.
11.
16.
as
being
wiser
then
our selves
;
to
profit
by
their
gifts
,
and
to
make
our
benefit
of
their
good
graces
,
so
far
as
our
calling
will
suffer
.
What
is
the
contrary
sin
?
Not
acknowledging
,
nor
reverencing
,
nor
imitating
the
graces
of
their
Superiors
.
Who
are
the
Superiors
with
Authority
?
Such
as
by
speciall
Office
,
and
Calling
,
have
charge
over
others
.
What
are
the
Inferiors
?
Such
as
be
committed
unto
their
charge
.
What
generall
duty
is
there
between
the
Superiors
and
Inferiors
of
this
sort
.
To
pray
more
especially
one
for
another
,
1
Tim.
2.
1.
Psal.
20.
Psal.
21.
Gen.
24.
12.
Psal.
3.
8.
and
25.
22.
&
28.
0.
What
is
required
of
the
Inferiors
?
Besides
thankfulnesse
,
fidelity
,
Tit.
2.
10.
there
is
specially
required
subjection
and
obedience
,
Rom.
13.
1.
What
is
Subjection
?
An
humble
and
a
ready
mind
to
submit
our selves
to
their
Government
,
who
are
set
over
them
,
in
acknowledging
the
necessity
of
their
power
in
governing
them
,
Rom.
13.
1.
Tit.
3.
1.
1
Tim.
6.
1.
What
is
Obedience
?
A
voluntary
and
hearty
doing
of
that
which
the
Superiors
command
,
Eph.
6.
1.
5
,
6
,
7.
Col.
3.
20.
Heb.
13.
7.
or
patient
suffering
,
that
they
shall
inflict
upon
them
;
albeit
it
should
be
either
without
just
cause
,
or
somewhat
more
excessively
then
the
cause
requireth
,
Heb.
12.
9
,
10.
1
Pet.
2.
19
,
20.
Is
there
no
restraint
of
this
obedience
?
None
,
saving
that
which
we
owe
unto
God
;
in
regard
whereof
,
our
obedience
to
them
must
be
in
the
Lord
;
that
is
,
only
in
lawfull
things
;
otherwise
we
are
in
reverence
to
refuse
and
alleadge
our
duty
unto
God
for
a
warrant
.
Rom.
1.
30.
Eph.
5.
24.
&
6.
1.
1
Sam
22.
17.
Judg.
8.
6.
&
8
,
9.
What
contrary
sinnes
are
here
condemned
?
Disobedience
,
and
neglect
of
humble
submission
to
our
Superiours
commandements
and
corrections
,
Rom.
1.
30.
Iudg.
8.
6.
8
,
9.
What
is
the
duty
of
Superiours
in
Authority
towards
their
Inferiours
?
To
protect
and
support
such
as
are
committed
unto
them
,
Epes
.
5.
23.
Rom.
13.
4.
To
provide
good
things
for
the
body
and
the
soule
,
Matth.
7.
9
,
10.
To
command
things
that
are
good
and
profitable
for
the
Inferiours
,
governing
them
prudently
,
and
after
an
holy
manner
,
not
as
Tyrants
,
but
as
those
that
have
a
Governour
above
them
,
to
whom
they
shall
give
an
account
,
Ephes.
6.
9.
and
as
those
who
rule
over
such
as
have
a
title
unto
,
and
shall
be
partakers
of
the
same
glory
which
themselves
look
for
,
1
Pet.
3.
7.
In
what
things
doth
this
government
consist
?
In
two
:
Direction
,
and
recompence
of
Reward
.
Wherein
consisteth
Direction
?
In
Word
and
in
Deed.
What
must
be
done
by
word
?
They
must
instruct
and
command
them
in
the
things
which
pertain
to
God
,
and
to
their
speciall
callings
,
Eph.
6.
4.
Gen.
18
,
19.
Must
every
Superiour
in
authority
bee
carefull
for
the
instruction
of
those
that
be
under
him
in
the
things
of
God
?
Yes
verily
:
and
herein
God
hath
declared
his
singular
care
of
the
everlasting
good
of
men
,
who
hath
therefore
commended
the
care
of
Religion
to
so
many
,
to
the
end
they
might
be
so
much
the
more
assuredly
kept
in
the
feare
of
God
.
What
is
direction
by
Deed
?
Good
example
;
whereby
in
their
life
,
conversation
,
and
experience
,
they
are
to
goe
before
their
Inferiours
,
that
thereby
they
may
be
provoked
to
follow
them
.
What
is
Recompence
?
It
is
either
a
cheerefull
reward
for
well-doing
,
or
a
just
chastisement
for
evill
;
both
which
should
bee
answerable
in
proportion
to
the
deed
done
.
What
is
the
sinne
contrary
hereunto
?
Abuse
of
this
Authority
,
through
too
much
lenity
,
1
Sam.
2.
23.
or
severity
,
Eph.
6.
4.
9.
How
many
kinds
of
Superiours
are
there
with
Authority
?
Two
:
private
and
publick
;
and
consequently
,
so
many
inferiors
.
Who
are
private
Superiors
and
Inferiors
?
They
are
either
in
the
Family
,
or
in
the
Schooles
.
What
is
the
duty
of
Superiors
in
the
Family
?
1.
To
provide
for
the
Houshold
,
2.
To
provide
the
necessaries
belonging
to
this
present
life
;
as
food
and
raiment
,
both
sufficient
and
agreeable
to
every
ones
place
,
and
estate
,
Gen.
18.
6
,
7
,
8.
Prov.
27.
23
,
24
,
25.
&
31.
15.
1
Tim.
5.
8.
with
convenient
government
.
What
is
the
duty
of
Inferiors
in
a
Family
?
To
submit
themselves
to
the
order
of
the
House
,
and
according
to
their
places
and
gifts
,
to
performe
that
which
is
commanded
by
the
Governors
thereof
,
for
the
good
of
the
Houshold
,
Gen.
39.
2
,
3
,
4.
What
are
the
differences
of
Superiors
and
Inferiors
in
a
Family
?
They
are
either
naturall
,
as
Husband
and
Wife
,
Parents
and
children
;
or
otherwise
,
as
Masters
and
servants
.
What
are
the
common
duties
of
the
Husband
and
Wife
one
towards
another
?
Mutuall
and
conjugall
love
one
towards
another
;
Wherein
must
this
Conjugall
Love
be
declared
?
1.
By
mutuall
help
,
Gen.
2.
18.
2.
By
due
benevolence
,
1
Cor.
7.
3.
except
by
consent
for
a
time
,
that
they
may
give
themselves
to
Fasting
and
Prayer
,
1
Cor.
7.
5.
2
Sam.
11.
11.
What
are
the
sins
common
to
the
Husband
and
the
Wife
?
1.
Want
of
Love
.
2.
Bewraying
one
anothers
infirmities
.
3.
Discovering
each
others
secrets
.
4.
Iealousie
.
5.
Contention
.
What
is
the
duty
of
the
Husband
towards
his
Wife
?
1.
In
an
entire
love
unto
her
,
to
cherish
her
,
as
he
would
cherish
his
owne
flesh
,
and
as
Christ
doth
his
Church
,
Eph.
5.
2.
To
provide
for
her
that
which
is
meet
and
comely
,
during
his
life
;
and
then
also
,
that
she
may
be
provided
for
after
his
death
,
if
it
so
fall
out
.
3.
To
protect
her
,
and
defend
her
from
all
evill
.
4.
To
dwell
with
her
,
as
one
of
knowledge
,
1
Pet.
3.
7.
5.
To
give
honour
to
her
,
as
the
weaker
vessell
,
ibid.
that
is
,
to
beare
with
her
infirmities
.
6.
To
governe
and
direct
her
.
What
be
the
speciall
sins
of
the
Husband
?
1.
Not
to
dwell
with
his
Wife
.
2
Neglect
of
edifying
her
by
instruction
and
example
.
3
Denying
her
comfortable
maintenance
,
and
imployment
.
What
is
the
duty
of
the
Wife
to
the
Husband
?
1
Subjection
in
a
gentle
and
moderate
kinde
,
and
manner
,
Eph.
5.
22.
For
albeit
it
bee
made
heavier
then
it
was
from
the
beginning
,
through
their
transgressions
,
yet
that
yoake
is
easier
then
any
other
domesticall
subjection
.
2
Obedience
,
wherein
Wives
are
oft
short
,
as
Husbands
in
love
,
Eph.
5.
33.
1
Pet.
3.
1.
6.
3
She
must
represent
(
in
all
godly
and
commendable
matters
)
his
Image
in
her
behaviour
,
that
in
her
a
man
may
see
the
wisedome
and
uprightnesse
of
her
husband
,
1
Cor.
11.
7.
4
She
must
bee
an
helper
unto
him
,
Gen.
2.
18.
as
otherwise
,
so
by
saving
that
which
he
bringeth
in
,
Prov.
31.
11
,
12.
1
Tim.
3.
11.
Finally
,
she
must
recompence
her
husbands
care
over
her
,
in
providing
things
necessary
for
his
houshold
,
and
doe
good
for
her
husband
all
the
dayes
of
her
life
,
Prov.
31.
12.
that
so
he
may
bee
unto
her
,
as
it
were
a
vaile
and
covering
before
her
eyes
,
Gen.
20.
16.
What
be
the
sinnes
of
the
Wife
,
in
respect
of
her
Husband
?
1
Failing
in
reverence
,
which
appeareth
in
froward
lookes
,
speeches
or
behaviour
.
2
Disobedience
in
the
smallest
matters
.
3
Disregard
of
her
husbands
profit
.
What
duties
come
in
the
next
place
to
be
considered
?
Those
of
naturall
Parents
,
What
are
the
duties
of
naturall
Parents
towards
their
Children
?
They
are
either
common
to
both
Parents
,
or
particular
to
either
of
them
.
What
are
the
common
duties
of
both
Parents
?
They
doe
either
respect
the
things
of
this
life
,
or
of
that
which
is
to
come
.
What
care
are
they
to
have
of
the
Soules
of
their
Children
,
to
fit
them
for
the
life
to
come
?
1
To
make
them
Members
of
the
visible
Church
by
Baptisme
.
2
They
are
to
Catechise
and
instruct
them
in
religion
,
as
they
are
able
to
receive
it
,
and
to
bring
them
up
in
Nurture
,
and
the
feare
of
God
,
Ephes.
6.
4.
3
They
are
to
pray
to
God
for
to
blesse
them
,
and
guide
them
in
his
feare
.
What
is
required
of
them
for
the
things
of
this
life
?
1
To
marke
the
wits
and
inclinations
of
their
Children
,
and
as
farre
as
their
owne
ability
will
reach
,
to
apply
them
accordingly
in
due
time
,
to
some
good
honest
and
godly
calling
,
that
so
being
trained
up
in
such
a
trade
,
as
they
are
fittest
for
,
they
may
not
afterwards
live
idly
without
any
calling
,
Gen.
4.
2.
Prov.
20.
11.
22.
6.
2
To
provide
for
them
a
godly
marriage
(
if
it
please
God
)
in
time
convenient
,
1
Corinthians
7.
36.
3.
Not
onely
to
maintaine
them
during
their
abiding
in
their
house
,
but
also
to
lay
up
and
provide
somewhat
for
them
,
that
they
may
live
honestly
afterwards
:
and
therefore
are
they
to
distribute
their
goods
among
their
children
;
and
what
they
have
received
from
their
Ancestors
,
to
leave
the
same
(
where
it
may
be
done
lawfully
)
to
their
posterity
,
2
Cor.
12.
14.
2
Chro.
12.
3.
Prov.
19.
14.
What
speciall
regard
is
here
to
be
had
by
Parents
to
the
eldest
Son
?
That
sith
God
hath
honoured
him
with
that
dignity
,
as
to
be
their
strength
,
Gen.
49.
3
,
4.
he
should
also
bee
honoured
by
them
(
at
the
least
)
with
a
double
portion
,
Deut.
21.
17.
as
by
the
rest
of
the
brethren
with
honour
,
yet
so
as
hee
fall
not
from
his
honour
by
some
horrible
sinne
,
Gen.
49.
4.
What
be
the
common
sinnes
of
Parents
?
1.
Negligence
in
not
instructing
their
children
betimes
.
2.
Not
correcting
them
till
it
be
too
late
,
3.
Giving
them
ill
example
.
4.
Neglect
in
bringing
them
up
in
some
lawfull
calling
.
5.
Not
bestowing
them
timely
and
religiously
in
marriage
.
6.
Light
behaviour
towards
them
,
and
too
much
familiarity
with
them
,
whereby
they
become
vile
in
their
eyes
.
7.
Loving
beauty
,
or
any
outward
parts
,
more
then
Gods
Image
in
them
.
What
is
required
of
the
Father
in
particular
?
To
give
the
name
unto
the
childe
,
Gen.
35.
18.
Luke
1.
62
,
63.
For
notwithstanding
the
mothers
have
sometimes
given
the
names
,
yet
that
hath
been
by
the
Fathers
permission
.
What
speciall
duty
is
laid
upon
the
Mother
?
To
nurse
the
childe
,
if
she
be
able
,
Gen.
21.
7.
1
Sam.
1.
23.
Lam.
4.
3
,
4.
1
Thes.
2.
7
,
8.
1
Tim.
2.
15.
&
5.
10.
So
much
of
the
duty
of
Parents
to
their
children
:
What
is
the
duty
of
Children
towards
their
Parents
?
It
is
either
generall
,
or
speciall
,
viz.
in
the
case
of
marriage
.
What
are
the
generall
duties
?
1.
To
reverence
them
,
and
to
performe
carefull
obedience
to
them
in
all
things
that
they
command
;
by
the
example
of
our
Saviour
,
who
was
subject
to
his
Parents
,
Luke
2.
51.
2.
To
pray
for
them
.
3.
To
carry
themselves
,
while
they
are
under
their
Parents
tuition
,
and
after
they
are
parted
from
them
,
as
they
may
cause
their
Parents
(
in
their
good
bringing
up
)
to
bee
commended
,
Prov.
10.
1.
&
17.
25.
&
31.
28.
4.
To
be
an
ayde
unto
them
as
well
as
they
be
able
,
and
to
helpe
them
with
their
bodies
when
they
are
in
distresse
,
Ruth
,
Chap.
1.
ver.
16.
17
,
18.
5.
To
repay
their
Parents
care
over
them
,
by
being
ready
to
relieve
them
,
if
they
stand
in
need
of
reliefe
,
and
want
any
thing
wherewith
God
hath
blessed
them
,
1
Tim.
5.
4.
Gen.
45.
11.
&
47.
12.
What
be
the
contrary
sinnes
of
Children
,
in
respect
of
their
Parents
?
1.
Disobedience
.
2.
Murmuring
at
their
Parents
chastisements
.
3.
Contemning
them
for
any
default
of
body
or
minde
.
4.
Vnthankfulnesse
,
in
not
relieving
them
,
not
standing
for
their
deserved
credit
,
&c.
What
is
the
speciall
duty
of
Children
to
their
Parents
in
case
of
marriage
.
That
they
ought
not
so
much
as
attempt
to
bestow
themselves
in
marriage
without
their
Parents
direction
,
and
consent
,
especially
daughters
,
Gen.
24.
&
21.
21.
&
27.
46.
&
28.
9.
Iudges
14.
2.
1
Cor.
7.
36
,
37
,
38.
What
reason
have
you
to
perswade
children
to
this
duty
?
That
seeing
their
Parents
have
taken
such
great
paines
and
travell
in
bringing
them
up
,
they
should
reap
some
fruits
of
their
labours
in
bestowing
of
them
.
Besides
,
they
should
give
them
this
honour
to
esteeme
them
better
able
,
and
more
wise
to
provide
for
their
comfortable
marriage
then
themselves
are
.
Is
this
duty
required
onely
of
Children
to
their
naturall
Parents
that
begat
them
?
No
;
It
is
also
in
some
degree
required
of
children
to
their
Vncles
and
Ants
,
or
to
any
other
under
whom
they
are
,
and
that
bee
in
stead
of
Parents
unto
them
,
when
their
Parents
are
dead
,
Esther
2.
10.
20.
Ruth
2.
18.
23.
What
is
the
duty
of
Masters
towards
their
servants
?
1.
To
deale
honestly
and
justly
with
them
,
Col.
4.
1.
Eph.
6.
9.
2.
To
have
a
care
to
instruct
and
catechise
them
,
and
to
teach
them
the
feare
of
the
Lord
.
3.
To
teach
them
their
Trades
and
Occupations
,
that
they
may
bee
bettered
for
being
in
their
family
.
4.
To
allow
them
fit
wages
for
which
they
have
covenanted
with
them
,
that
they
may
live
honestly
;
for
the
labourer
must
have
his
hire
.
5.
To
reward
them
plentifully
,
and
to
recompence
their
service
when
they
part
from
them
,
according
as
the
Lord
hath
blessed
them
by
their
labour
,
Deut.
15.
13
,
14.
&
24.
14
,
15.
What
are
the
sinnes
of
Masters
?
1.
Vnadvised
entertainment
of
sinfull
servants
.
2.
Negligence
in
not
instructing
them
,
in
the
feare
of
God
,
and
in
some
lawfull
calling
,
and
not
using
religious
exercises
with
them
.
3.
Not
admonishing
or
correcting
them
,
or
doing
it
in
an
ill
manner
,
grieving
more
when
they
faile
in
their
businesse
,
then
when
they
are
slack
in
Gods
service
.
4.
Giving
them
ill
example
,
and
using
light
behaviour
before
them
.
5.
Detaining
their
wages
from
them
,
and
not
recompencing
their
labours
by
giving
them
a
due
reward
when
they
are
with
them
,
and
when
they
part
from
them
.
6.
Neglect
of
them
in
sicknesse
,
unjust
stopping
of
their
wages
for
that
time
.
7.
Not
relieving
them
(
if
they
be
able
)
in
their
age
,
who
have
spent
their
youth
in
their
service
.
What
is
the
duty
of
Servants
to
their
Masters
?
1.
To
reverence
and
obey
them
in
all
things
agreeable
to
the
word
.
2.
To
pray
for
them
that
God
would
guide
their
hearts
.
3.
To
learne
all
good
things
from
them
.
4.
To
be
faithfull
,
and
not
prodigall
in
spending
their
goods
.
5.
With
care
and
faithfulnesse
,
(
as
in
the
presence
of
God
)
to
bestow
themselves
wholly
(
at
the
times
appointed
)
in
their
Masters
businesse
,
doing
their
worke
not
onely
faithfully
,
and
with
a
single
eye
,
but
also
diligently
,
Gen.
24.
10
,
11
,
&c
Eph.
6.
5
,
6
,
7.
What
are
the
sinnes
of
Servants
in
respect
of
their
Governours
?
1.
Contempt
,
and
Disobedience
.
2.
Murmuring
at
their
corrections
,
though
unjust
.
3.
Idlenesse
in
their
Calling
.
4.
Vnthriftinesse
,
and
unfaithfulnesse
in
dealing
with
their
Masters
goods
and
affaires
.
5.
Stealing
and
privy
defrauding
of
them
.
6.
Eye-service
,
Eph.
6.
6.
Who
are
Superiours
and
Inferiours
in
the
Schooles
?
Tutors
and
Schoole-Masters
are
the
Superiours
;
Pupills
and
Scholars
the
Inferiours
;
whose
duties
are
to
bee
gathered
by
proportion
out
of
those
of
Fathers
and
Children
,
Masters
and
Servants
in
the
Family
.
Hitherto
of
Superiours
and
Inferiours
,
which
are
more
private
:
who
are
the
publick
?
Such
as
governe
,
What
is
the
duty
of
such
Superiours
?
To
procure
the
common
good
of
those
,
of
whom
they
have
received
the
charge
;
forgetting
(
to
that
end
)
themselves
,
and
their
owne
private
good
,
so
oft
as
need
shall
require
,
Exod.
18.
13.
2
Sam.
24.
17.
Matth.
11.
2.
1
Thes.
2.
7
,
8
,
11.
What
is
the
duty
of
Inferiours
to
their
publick
Superiours
?
To
minister
charges
,
and
other
things
necessary
for
the
execution
of
their
offices
,
and
to
their
power
to
defend
them
in
the
same
,
Rom.
13.
6
,
7.
Gal.
6.
6.
1
Tim.
5.
17
,
18.
1
Cor.
9.
4
,
5
,
6
,
7
,
9
,
11
,
13.
How
many
sorts
be
there
of
publick
Superiours
?
Two
;
Kings
2.
3.
1
Tim.
2.
2.
1
Pet.
2.
13
,
14.
Why
doe
you
call
the
Ministers
of
the
Church
Divine
Creatures
?
Because
they
are
precisely
in
their
kindes
,
number
,
and
orders
,
set
down
in
the
word
of
God
.
Why
call
you
the
other
Humane
Creatures
?
Because
,
notwithstanding
they
are
appionted
of
God
,
and
such
as
without
them
neither
Church
nor
Common-wealth
can
stand
;
yet
are
not
their
kindes
,
and
number
,
and
Order
so
appointed
of
God
,
but
that
men
may
make
more
or
fewer
,
of
greater
authority
or
lesse
,
according
as
the
occasion
of
places
,
times
,
or
the
disposition
of
peoples
,
doe
require
.
Who
are
the
Superiors
in
the
Church
?
All
Ecclesiasticall
Governours
,
and
the
Ministers
of
the
Word
especially
,
1
Tim.
5.
17.
Who
are
under
the
Government
?
All
Christians
and
Professors
of
Religion
.
What
is
the
Ministers
duty
to
the
people
?
1
To
be
faithfull
and
painefull
in
dispensing
to
them
the
will
of
God
,
(
and
not
their
owne
fancies
,
or
the
inventions
of
men
)
instructing
them
sincerely
in
the
way
of
salvation
,
and
breaking
unto
them
the
daily
bread
of
life
,
2
Tim.
4.
1
,
2.
Acts
20.
26.
2
To
comfort
and
strengthen
the
weake
.
3
To
be
an
example
unto
all
,
in
life
and
conversation
.
What
be
the
sins
of
Ministers
?
1
Slacknesse
in
Preaching
.
2
Vnprofitable
or
hurtfull
teaching
.
3
Giving
ill
example
.
What
is
the
duty
of
the
people
to
their
Ministers
?
1
To
heare
them
willingly
,
Mat.
10.
14.
2
To
submit
themselves
to
all
that
they
shall
plainely
and
directly
teach
them
out
of
the
Word
of
God
.
Heb.
13.
7.
17.
3
Frankely
and
freely
to
make
provision
for
them
,
that
there
bee
no
want
,
Gal.
6.
6.
1
Tim.
5.
17
,
18.
1
Cor.
9.
4
,
5.
&c.
What
be
the
sins
of
the
people
,
in
regard
of
their
Ministers
?
1
Disobeying
and
opposing
against
their
Doctrine
.
2
Denying
them
competent
maintenance
.
3
Not
standing
for
them
when
they
are
wronged
.
Who
are
Superiors
in
the
Commonwealth
?
All
Civill
Magistrates
,
whether
they
be
Supreame
,
as
Emperors
and
Kings
,
or
inferior
Governours
under
them
,
1
Pet.
2.
13
,
15.
whereunto
are
to
be
referred
the
Generall
in
the
Field
,
and
Captaines
in
Warre
,
as
also
in
Courts
,
Advocates
are
Fathers
to
their
Clients
.
Who
are
under
the
Government
of
the
Civill
Magistrates
?
All
persons
and
Subjects
in
the
Realme
,
City
or
State
,
where
they
are
Governours
,
Rom.
13.
1.
What
are
the
duties
of
Kings
and
inferiour
Magistrates
in
the
Common-wealth
?
They
are
twofold
;
First
,
in
respect
of
Gods
matters
;
Secondly
,
in
regard
of
civill
affaires
,
1
Tim.
2.
12.
The
former
whereof
regardeth
the
good
of
the
soules
,
the
latter
,
of
the
bodies
of
their
Subjects
.
What
is
the
Civill
Magistrate
to
doe
in
Gods
matters
,
and
for
the
Soules
of
the
Subjects
?
1
He
should
pray
for
them
that
God
would
make
their
hearts
obedient
unto
him
.
2
He
should
see
that
God
be
honoured
in
his
Dominions
,
that
abuses
in
Religion
be
reformed
,
and
the
truth
promoted
and
maintained
,
after
the
example
of
David
,
Solomon
,
Hezekiah
,
Iosias
,
and
other
good
Kings
,
2
Cro.
14.
3
,
4.
&
15.
12
,
15.
&
17.
6
,
9.
3.
He
should
plant
the
sincere
preaching
of
the
Word
among
his
subjects
;
that
so
they
may
be
more
obedient
unto
him
:
And
take
care
that
the
good
things
already
taught
and
established
,
may
be
done
as
God
hath
appointed
.
He
is
not
to
make
new
Lawes
of
his
owne
for
Religion
;
but
to
see
those
Ordinances
of
Religion
which
are
grounded
upon
the
Word
of
God
,
duely
established
and
preached
,
that
so
God
may
be
truly
served
and
glorified
;
and
the
Church
within
his
Realmes
,
and
under
his
government
,
may
under
him
leade
a
quiet
and
peaceable
life
,
in
all
goodlinesse
and
honesty
,
1
Tim.
2.
2.
For
he
who
neglecteth
this
duty
unto
God
,
shall
never
performe
his
duty
to
man
,
how
politick
soever
he
seeme
to
be
.
What
is
the
Magistrate
especially
to
performe
,
1.
He
must
looke
to
the
peace
of
the
Common-wealth
,
over
which
he
is
set
,
1
Tim.
2.
2.
defending
his
subjects
from
their
enemies
,
and
preserving
their
lives
in
war
and
peace
,
and
suppressing
murderers
,
robbers
,
and
all
outragious
persons
.
2.
He
must
not
only
maintaine
peace
,
but
also
honesty
;
that
by
him
we
may
not
only
lead
a
peaceable
life
,
but
also
an
honest
,
1
Tim.
2.
2.
where
specially
he
is
to
provide
,
that
all
uncleannesse
be
removed
.
3.
He
must
see
that
justice
be
duely
executed
,
Psal.
72.
2
,
4.
and
that
the
Ministers
thereof
give
judgement
speedily
in
matters
belonging
to
their
judgement
.
4.
He
must
take
order
,
that
every
man
may
enjoy
his
owne
,
Psal.
72.
4.
5.
He
must
cherish
the
good
,
and
discountenance
the
bad
,
and
take
order
that
Malefactors
may
be
punished
,
and
well
doers
may
be
encouraged
,
Psal.
72.
4
,
7.
Rom.
13.
3
,
4.
What
is
the
sin
of
Magistrates
?
Carelesnesse
in
performing
those
former
duties
.
What
is
the
duty
of
Subjects
to
their
Magistrates
?
1.
To
pray
for
them
,
that
God
would
rule
their
hearts
by
his
holy
Spirit
,
that
under
them
we
may
lead
a
quiet
and
peaceable
life
in
all
godlinesse
and
honesty
,
1
Tim.
2.
1
,
2.
2.
To
help
them
with
our
goods
,
paying
willingly
,
customes
,
taxe
,
and
tribute
,
due
to
them
,
Mat.
22.
17
,
21.
Rom.
13.
6
,
7.
which
condemneth
the
popish
Clergy
,
that
detract
this
Tribute
.
3.
To
adventure
our
lives
for
them
in
war
and
peace
,
2
Sam.
21.
16
,
17.
and
23.
15
,
16.
4.
When
they
doe
us
wrong
not
to
rebell
,
but
endure
it
patiently
;
for
it
is
better
to
suffer
for
well
doing
then
for
evill
.
5.
To
be
obedient
and
dutifull
unto
them
,
and
to
obey
their
Lawes
in
the
Lord
.
Doe
their
Lawes
binde
the
Conscience
?
As
far
as
they
are
agreeable
with
the
Lawes
of
God
,
the
doe
;
but
otherwise
they
doe
not
:
for
there
is
but
one
Law-giver
,
who
is
able
to
save
,
and
to
destroy
,
Jam
4.
12.
What
learne
you
out
of
the
former
?
That
Drunkards
,
Theeves
,
Murderers
,
&c.
breake
both
this
Commandement
,
and
that
other
under
which
those
sins
are
principally
contained
.
What
out
of
the
latter
?
That
the
Papists
are
to
be
condemned
,
who
hold
that
the
Popes
Lawes
doe
binde
the
conscience
.
What
be
the
sinnes
of
Subjects
?
1.
Disobedience
,
and
Rebellion
.
Refusing
and
repining
to
pay
dues
.
Hitherto
of
the
duties
of
Superiours
,
They
are
either
common
to
all
,
or
proper
to
Inferiours
and
Superiours
.
What
is
common
to
all
?
There
must
be
endeavour
to
nourish
and
increase
a
naturall
Affection
,
Rom.
12.
10.
Humility
,
Rom.
12.
16.
and
Wisedome
to
discerne
what
is
good
and
fitting
for
our
owne
and
others
places
,
Rom.
13.
7.
What
is
proper
to
the
Inferiours
?
Hee
must
see
God
in
the
place
and
authority
of
his
superiours
,
Rom.
13.
1.
setting
before
his
eyes
the
dreadfull
threatnings
,
and
example
of
Gods
vengeance
on
the
seditious
and
disobedient
,
Eccles.
10.
8.
What
is
proper
to
the
Superiours
?
He
must
be
the
same
to
his
Inferiours
that
he
would
have
Christ
to
be
unto
himselfe
,
Eph.
6.
9.
remembring
the
tragicall
ends
of
Tyrants
and
Vsurpers
.
What
hindrances
of
these
duties
are
to
be
avoyded
?
1.
Selfe-love
,
2.
Partiall
inquiry
into
the
the
duties
of
others
towards
us
,
joyned
for
the
most
part
with
the
neglect
of
our
owne
,
Eccles.
7.
23
,
24.
3.
The
furie
of
the
Anabaptists
.
4.
The
company
of
seditious
persons
,
and
despisers
of
government
.
Prov.
24.
21
,
22.
What
is
the
reason
annexed
to
this
Commandement
?
That
thy
dayes
may
be
prolonged
,
and
that
it
may
goe
well
with
thee
in
the
Land
which
the
Lord
thy
God
giveth
thee
,
Deut.
5.
I6
.
What
is
taught
in
this
reason
?
That
God
moveth
the
hearts
of
Superiours
,
to
promote
the
good
estate
of
Inferiours
;
for
so
also
doe
the
words
sound
,
Exodus
20.
12.
that
they
may
prolong
thy
dayes
:
besides
the
providence
of
God
to
the
obedient
,
which
is
farre
above
all
experience
of
mens
provision
.
What
is
the
summe
of
this
promise
?
The
blessing
of
long
life
and
prosperity
to
such
as
by
keeping
this
Commandement
shall
shew
that
they
regard
the
Image
and
Ordinance
of
God
,
Eph.
6.
1
,
2
,
3.
Rom.
13.
1
,
2.
Have
not
the
other
Commandements
this
promise
?
No
,
not
expressely
;
which
sheweth
that
a
more
plentifull
blessing
in
this
kind
followeth
from
the
obedience
of
this
Commandement
then
of
the
other
that
follow
.
Hence
it
is
called
by
the
Apostle
,
the
first
Commandement
with
promise
;
Eph.
6.
2
,
3.
it
being
the
first
in
order
of
the
second
Table
,
and
the
only
Commandment
of
that
Table
,
that
hath
an
expresse
promise
,
and
the
only
Commandement
of
the
Ten
,
that
hath
a
particular
promise
.
But
how
is
this
promise
truly
performed
,
seeing
some
wicked
men
live
long
,
and
the
godly
are
taken
away
in
the
midst
of
their
time
?
1.
The
Lord
performeth
all
temporall
promises
,
2.
It
is
enough
,
that
the
promises
of
this
life
be
performed
for
the
most
part
.
3.
What
loseth
the
obedient
childe
?
what
injury
is
done
unto
him
,
who
being
taken
out
of
this
life
,
is
recompenced
with
a
better
?
or
what
breach
of
promise
is
in
him
that
promiseth
silver
,
and
payeth
with
gold
,
and
that
in
greater
weight
and
quantity
?
As
for
the
wicked
,
they
gaine
nothing
by
their
long
life
,
receiving
by
meanes
thereof
,
hereafter
,
judgement
in
hell
.
Doth
not
the
Lord
oftentimes
revenge
the
breach
of
his
Commandement
,
even
in
this
life
?
Yes
:
1.
Vpon
the
Parents
,
who
have
been
ungracious
themselves
,
in
giving
unto
them
ungracious
and
disobedient
children
.
2.
Vpon
the
Children
themselves
,
who
are
sometimes
immediately
stricken
from
Heaven
,
and
sometimes
punished
by
the
Law
of
the
Magistrate
.
So
much
of
the
fifth
Commandement
,
concerning
all
speciall
duties
to
speciall
persons
:
What
are
the
generall
duties
in
the
Commandements
following
,
which
come
at
least
to
consent
?
They
are
either
such
as
concerne
the
person
it selfe
of
our
Neighbour
in
the
sixth
,
or
such
as
concerne
the
things
that
belong
to
his
person
:
as
his
chastity
in
the
seventh
,
his
goods
in
the
eighth
,
and
his
good
name
in
the
ninth
Commandement
.
What
are
the
words
of
the
sixth
Commandement
?
Thou
shalt
not
murder
,
Exod.
20.
13.
What
is
the
summe
and
meaning
of
this
Commandement
?
That
the
life
and
person
of
man
(
as
being
the
Image
of
God
)
be
by
man
not
impeached
,
What
is
forbidden
in
this
Commandement
?
All
kind
of
evill
,
What
is
required
in
this
Commandement
?
All
kind
of
good
,
Heb.
3.
13.
Jam.
1.
27.
Phil.
2.
12.
Eph.
5.
29.
For
some
of
the
duties
here
enjoyned
,
concerne
our
own
person
,
some
the
person
of
our
neighbour
.
What
be
those
duties
that
doe
concerne
our
owne
persons
?
They
are
either
such
as
ought
to
be
performed
by
us
in
our
owne
life
time
,
or
when
we
are
ready
to
depart
out
of
this
world
.
What
are
the
duties
we
are
to
performe
towards
our
owne
selves
in
our
life
time
?
They
respect
either
the
welfare
of
our
soules
,
or
of
our
bodies
.
What
are
the
duties
that
respect
the
welfare
of
our
soules
?
1.
To
use
the
meanes
of
grace
,
2.
Diligence
to
finish
our
salvation
,
Phil.
2.
12.
and
to
make
our
election
sure
by
the
fruits
of
faith
,
2
Pet.
1.
10.
3.
To
reject
evill
,
and
approve
that
which
is
good
,
Psal.
1.
11.
Prov.
1.
10.
15.
4.
To
imitate
the
example
of
good
men
,
and
not
to
take
scandals
given
by
others
.
5.
To
follow
our
vocation
diligently
.
What
be
the
contrary
vices
forbidden
?
Cruelty
to
our
owne
soules
;
1.
Rejecting
the
food
of
spirituall
life
,
by
not
hearing
,
Prov.
28.
9.
or
not
obeying
the
Word
,
Jam.
1.
22.
2.
Corrupting
,
or
perverting
it
by
itching
eares
,
2
Tim.
4.
3.
or
unstable
minds
,
2
Pet.
3.
16.
3.
Want
of
knowledge
,
Prov.
4.
13.
&
8.
35
,
36.
Hos.
4.
6.
especially
when
people
have
had
the
ordinary
meanes
appointed
of
God
for
obtaining
the
same
,
either
of
their
owne
,
or
of
others
,
which
they
might
have
been
partakers
of
.
4.
Sin
,
especially
grosse
sins
,
Prov.
6.
32.
and
8.
36.
and
obstinacy
in
sinning
,
Rom.
2.
5.
Tit.
3.
11.
5.
Following
of
evill
counsell
,
and
evill
examples
,
and
taking
of
scandals
.
6.
Neglecting
of
our
vocation
.
What
be
the
things
that
respect
the
welfare
of
our
bodies
?
1.
Sober
and
wholsome
diet
,
2.
Help
of
Physicke
,
when
need
is
:
so
that
it
be
after
we
have
first
sought
unto
God
,
2
Chron.
16.
12.
3.
Vsing
honest
recreation
,
whereby
health
may
be
maintained
,
Judg.
14.
12.
4.
Preventing
unnecessary
dangers
.
5.
Giving
place
to
the
fury
of
another
,
as
Jacob
did
to
Esau
,
by
his
mothers
counsell
,
Gen.
27.
43
,
44.
What
be
the
contrary
sins
forbidden
?
1.
Immoderate
worldly
sorrow
,
as
the
Apostle
saith
,
worketh
death
,
2
Cor.
7.
10.
2.
Malice
and
envy
,
which
maketh
a
man
a
murtherer
of
himselfe
,
as
well
as
of
his
Neighbours
;
for
(
as
the
Wise
man
noteth
)
Envy
is
the
rottennesse
of
the
bones
,
Prov.
14.
30.
3.
Neglect
either
of
wholsome
diet
,
or
of
exercise
,
and
honest
recreation
,
or
of
physicke
,
to
preserve
or
recover
health
:
For
we
must
not
thinke
,
that
there
are
no
more
wayes
to
kill
a
mans
selfe
,
but
with
a
knife
,
&c.
4.
Drunkennesse
and
surfeiting
,
eating
and
drinking
out
of
time
,
Prov.
25.
16.
Eccles.
10.
16
,
17.
or
spending
ones
selfe
by
unchaste
behaviour
,
Prov.
5.
11.
and
7.
22
,
23.
All
which
are
enemies
to
the
health
and
life
of
man
.
5.
Launcing
or
whipping
our
flesh
,
1
King
.
18.
28.
Colos.
2.
23.
Ephes.
5.
29.
as
Idolaters
use
to
doe
,
or
otherwise
wounding
our selves
.
6.
Capitall
crimes
,
1
King
.
2.
23.
7.
Vnnecessary
dangers
.
8.
Not
giving
place
to
the
fury
of
another
.
9.
Refusing
the
meanes
of
life
.
10.
Self-murther
,
1
Sam.
31.
4.
2
Sam.
17.
23.
Mat.
27.
5.
Acts
16.
27
,
28.
What
are
we
to
doe
at
the
time
of
our
departure
out
of
this
life
?
1.
With
willingnesse
we
must
receive
the
sentence
of
death
,
when
God
shall
utter
it
,
2
Cor.
1.
9.
2.
We
must
then
resigne
our
charge
in
Church
and
Common-wealth
,
or
Family
,
into
the
hands
of
faithfull
men
,
Numb
.
27.
16.
2
Chron.
28.
1
,
&c.
3.
We
must
resigne
our
soules
to
God
in
Christ
,
Psal.
31.
5.
with
confidence
of
his
love
,
though
he
kill
us
,
Job
13.
15.
of
the
remission
of
our
sins
,
and
our
resurrection
unto
immortality
,
Job
19.
25.
&c.
2
We
must
leave
our
body
to
the
earth
,
as
a
pledge
,
in
time
to
be
resumed
,
giving
order
for
the
comely
and
Christian
buriall
thereof
,
Gen.
49.
29.
1
King
.
13.
31.
Hitherto
of
the
duties
that
concerne
our
owne
persons
:
What
are
they
that
doe
respect
our
Neighbour
?
They
likewise
are
to
be
performed
unto
him
,
What
are
the
duties
belonging
to
our
Neighbour
while
he
liveth
?
They
are
partly
inward
,
partly
outward
.
What
are
the
inward
?
To
love
our
neighbours
as
our selves
,
What
be
those
good
affections
here
required
?
1.
Humility
and
kindnesse
,
proceeding
from
a
loving
heart
to
man
,
as
he
is
man
,
Rom.
12.
10.
Eph.
4.
32.
2.
A
contentment
to
see
our
brother
passe
and
exceed
us
in
any
outward
or
inward
gifts
or
graces
,
with
giving
of
thanks
to
God
for
endowing
him
with
such
gifts
.
3.
Compassion
and
fellow-feeling
of
his
good
and
evill
,
Rom.
12.
15
,
16.
Heb.
13.
3.
4.
Humility
.
5.
Meeknesse
.
6.
Patience
,
long-suffering
and
slownesse
to
anger
,
Eph.
4.
26.
1
Thes.
5.
14.
7.
Easinesse
to
be
reconciled
,
and
to
forget
wrong
done
unto
us
,
Eph.
4.
32.
8.
A
peaceable
minde
,
carefull
to
preserve
and
make
peace
,
Rom.
12.
18.
1
Thes.
5.
13.
Matth.
5.
9.
What
is
required
for
preservation
of
peace
?
1.
Care
of
avoyding
offences
.
2.
Construing
things
in
the
best
sense
,
1
Cor.
13.
7.
3.
Parting
sometime
with
our
owne
right
,
Gen.
13.
8
,
9.
4.
Passing
by
offences
,
and
patiently
suffering
of
injuries
lest
they
break
out
into
greater
mischiefe
.
What
are
the
inward
vices
here
condemned
?
The
consenting
in
heart
to
doe
our
neighbour
harme
,
What
be
those
evill
passions
?
1.
Anger
,
either
rash
,
or
without
cause
;
or
passing
measure
,
when
the
cause
is
just
,
Matth.
5.
21.
22.
Eph.
4.
26.
31.
2.
Hatred
and
malice
,
which
is
a
murther
in
the
minde
,
1
Ioh.
3.
15.
3.
Envy
,
whereby
one
hateth
his
brother
,
as
Cain
the
murtherer
did
,
for
some
good
that
is
in
him
,
Iames
3.
14.
Prov.
14.
30.
1
Iohn
3.
12.
4.
Grudging
and
repining
against
our
brother
,
which
is
a
branch
of
envy
,
1
Tim.
2.
8.
5.
Vnmercifulnesse
and
want
of
compassion
,
Rom.
1.
31.
Amos
6.
6.
6.
Desire
of
revenge
,
Rom.
12.
19.
7.
Crueltie
,
Psal.
5.
6.
Gen.
49.
5.
7.
8.
Pride
,
which
is
the
mother
of
all
contention
,
Prov.
13.
10.
9.
Vncharitable
suspitions
,
1
Cor.
13.
5.
7.
1
Sam.
1.
13
,
14.
yet
godly
jealousie
over
another
is
good
,
if
it
be
for
a
good
cause
.
10.
Frowardnesse
,
and
uneasinesse
to
be
intreated
,
Rom.
1.
31.
What
use
are
we
to
make
of
this
?
That
we
should
kill
such
affections
at
the
first
rising
,
and
pray
to
God
against
them
.
So
much
of
the
inward
:
They
respect
the
soule
principally
,
or
the
whole
man
,
and
the
body
more
specially
.
What
duties
are
required
of
us
for
preservation
of
the
soules
of
our
neighbours
?
1.
The
ministring
of
the
food
of
spirituall
life
,
Esa.
62.
6.
1
Pet.
5.
2.
Acts
20.
28.
2.
Giving
good
counsell
,
and
encouraging
unto
well-doing
,
Hebr.
10.
24
,
25.
3.
Walking
without
offence
:
which
the
Magistrate
ought
to
be
carefull
of
in
the
Common-wealth
,
the
Minister
in
his
Church
,
and
every
one
in
his
calling
;
for
the
rule
of
the
Apostle
reacheth
to
all
,
Give
no
offence
neither
to
the
Iewes
,
nor
to
the
Gentiles
,
nor
to
the
Church
of
God
,
1
Cor.
10.
32.
4.
Giving
good
example
,
and
thereby
provoking
one
another
to
love
good
works
,
Matth.
5.
16.
2
Cor.
9.
2.
Heb.
10.
24.
5.
Reproving
our
brothers
sinnes
by
seasonable
admonition
,
Lev.
19.
17.
1
Thes.
5.
14.
Psal.
141.
5.
6.
Comforting
the
feeble
minde
,
and
supporting
the
weak
,
1
Thes.
4.
18.
&
5.
14.
What
are
the
contrary
vices
here
condemned
?
1.
When
the
food
of
spirituall
life
is
with-holden
,
Prov.
29.
18.
Amos
7.
13.
which
charge
specially
lyeth
upon
such
Ministers
as
are
ignorant
shepheards
,
and
cannot
,
or
idle
,
and
will
not
feed
the
flocke
committed
to
their
charge
,
or
for
the
most
part
neglect
their
own
,
and
busie
themselves
elswhere
,
without
any
necessary
and
lawfull
calling
,
Ezek.
3.
18.
&
13.
19.
Jer.
48.
10.
Isa.
56.
10.
Acts
20.
26
,
27
,
28.
2.
When
the
Word
is
corrupted
by
erroneous
,
or
vaine
and
curious
expositions
,
1
Tim.
1.
4.
3.
When
Magistrates
procure
not
so
much
as
in
them
lieth
,
that
the
people
under
their
government
doe
frequent
the
hearing
of
the
Word
read
,
and
preached
,
and
receiving
of
the
Sacraments
in
appointed
times
.
4.
When
men
command
,
or
tempt
others
to
things
unlawfull
,
1
King
.
12.
28.
5.
When
men
give
offences
,
either
by
evill
example
of
life
,
Prov.
29.
12.
or
by
unseasonable
use
of
Christian
liberty
,
1
Cor.
8.
10
,
11.
6.
When
we
rebuke
not
our
neighbour
when
he
is
in
fault
,
but
suffer
him
to
sinne
,
Lev.
19.
17.
7.
When
the
blind
lead
the
blind
,
Mat.
15.
14.
and
those
that
be
seduced
seduce
others
,
Mat.
23.
15.
2
Tim.
3.
13.
So
much
of
that
which
concerneth
the
soule
of
our
neighbour
principally
:
In
gesture
,
words
and
deeds
.
What
is
required
in
our
gestures
?
A
friendly
countenance
,
Phil.
4.
8.
Jam.
3.
13.
What
is
here
forbidden
?
All
gestures
,
which
declare
the
scornfulnesse
,
anger
,
or
hatred
of
the
heart
,
with
all
froward
and
churlish
behaviour
,
1
Sam.
25.
17.
So
that
here
is
condemned
,
1.
A
scornefull
looke
,
and
any
disdainfull
signe
,
expressed
by
the
gestures
of
the
head
,
nose
,
tongue
,
fingers
,
or
any
other
member
of
our
body
;
as
nodding
the
head
,
putting
out
the
tongue
,
pointing
with
the
finger
,
and
all
manner
of
deriding
of
our
neighbours
,
27.
39.
Gen.
21.
9.
Compare
Gal.
4.
29.
2.
A
lowring
countenance
,
such
as
was
in
Cain
,
Gen.
4.
5
,
6.
snuffing
,
Psal.
10.
5.
frowning
,
&c.
which
as
sparks
come
from
the
fire
of
wrath
and
hatred
.
What
doth
this
teach
us
?
That
we
are
to
looke
to
our
owne
countenance
,
that
it
bewray
not
the
filthinesse
of
our
hearts
:
for
God
hath
so
adorned
the
countenance
and
face
of
man
,
that
in
it
may
be
seen
the
very
affections
of
the
heart
,
1
Cor.
11.
7.
What
is
required
in
our
words
?
That
we
salute
our
neighbour
gently
,
Eph.
4.
32.
Ruth
.
2.
13.
What
are
the
contrary
vices
here
forbidden
?
1.
Evill
speaking
of
a
brother
,
2.
Disdainfull
speaking
,
when
words
are
contemptuously
uttered
,
whether
they
carry
with
them
any
further
signification
or
no
,
as
to
say
,
Tush
,
or
to
call
our
brother
,
Raca
,
Mat.
5.
22
,
and
such
like
.
3.
Bitter
and
angry
words
or
speeches
,
wrathfully
uttered
by
any
evill
or
vile
termes
,
as
Foole
,
and
such
like
,
Mat.
5.
22.
4.
Mockings
for
some
want
of
the
body
,
Lev.
19.
14.
especially
for
piety
,
Gen.
21.
9.
2
Sam.
6.
20.
In
stead
that
they
ought
to
be
an
eye
to
the
blind
,
and
a
foot
to
the
lame
,
Job
.
29.
15.
yet
Gods
children
may
somtimes
use
mocking
in
a
godly
manner
,
as
Elias
did
to
the
Priests
of
Baal
,
1
King
.
18.
27.
5.
Grudges
and
complaints
one
of
another
,
Jam.
5.
9.
6.
Brawling
,
threatening
,
and
provoking
of
others
,
Tit.
3.
2.
7.
Crying
,
which
is
an
unseemly
lifting
up
of
the
voice
,
Eph.
4.
31.
8.
Despightfull
words
,
reviling
and
cursed
speakings
,
Prov.
12.
18.
yet
men
in
authority
may
use
such
tearmes
,
as
the
sinne
of
those
with
whom
they
deale
doth
deserve
.
What
use
are
you
to
make
of
all
this
?
That
according
to
the
counsell
of
Saint
Paul
,
we
see
that
no
corrupt
communication
proceed
out
of
our
mouth
,
but
that
which
is
good
,
to
the
use
of
edifying
,
that
it
may
minister
grace
unto
the
hearers
,
Ephes.
4.
29.
that
our
speech
be
alwayes
gracious
,
seasoned
with
salt
,
that
we
may
know
how
we
ought
to
answer
every
man
,
Col.
4.
6.
For
as
flesh
in
Summer
,
if
it
be
not
poudred
with
salt
,
will
smell
:
so
will
it
be
with
them
that
have
not
their
hearts
seasoned
with
the
word
of
truth
.
And
thence
for
want
of
care
,
proceed
angry
,
wrathfull
and
loathsome
speeches
against
our
brother
,
which
are
in
the
Scripture
compared
to
Iuniper
coales
,
which
burne
most
fiercely
,
Psal.
120.
4.
or
to
the
pricking
of
a
sword
,
or
a
razor
,
which
cutteth
most
sharply
,
Prov.
12.
18.
Psal.
52.
2.
Whereupon
the
tongue
is
by
Saint
James
said
to
be
an
unruly
evill
,
set
on
fire
of
Hell
,
Jam.
3.
6
,
8.
We
ought
therefore
to
governe
our
tongues
by
the
Word
of
God
,
and
take
heed
of
vile
speeches
.
So
much
of
our
Gestures
and
our
Words
:
1.
That
we
doe
good
to
our
Neighbours
,
so
far
as
our
power
and
calling
will
suffer
.
2.
That
we
visit
and
comfort
him
in
sicknesse
and
affliction
,
Mat.
25.
36.
Jam.
1.
27.
3.
That
we
give
meat
,
drinke
and
cloth
,
to
the
poore
and
needy
.
4.
That
we
give
reliefe
to
the
distressed
,
and
succour
to
the
oppressed
,
Iob
29.
15
,
&c.
5.
That
we
foresee
and
prevent
mischiefs
before
they
come
.
6.
That
we
rescue
our
Neighbour
from
danger
,
and
defend
him
with
our
hands
,
if
we
can
,
if
we
may
.
What
be
the
contrary
sins
forbidden
?
1.
Oppression
and
cruelty
,
in
withdrawing
the
meanes
of
life
,
Iam.
5.
4.
as
by
usury
,
and
by
letting
out
of
land
,
so
that
men
cannot
live
by
it
,
&c.
2.
Not
looking
unto
the
sicke
,
and
those
that
be
in
distresse
.
3.
Neglect
of
Hospitality
,
especially
to
the
poore
,
which
by
the
Commandement
of
God
must
be
provided
for
.
4.
Not
preventing
mischiefe
,
and
turning
away
all
stroaks
from
our
Neighbours
,
so
much
as
in
us
lieth
.
5.
Extremity
and
Cruelty
in
punishing
where
the
correction
is
excessive
,
Deut.
25.
3.
2
Cor.
11.
29.
or
is
not
inflicted
in
love
of
Iustice
,
Deut.
16.
19
,
20.
6.
All
angry
and
despitefull
striking
,
how
little
soever
it
be
.
7.
Fighting
,
smiting
,
wounding
,
or
maiming
of
the
body
of
our
brother
,
or
neighbour
,
Iam.
4.
1.
Lev.
24.
19
,
20.
8.
The
indangering
or
taking
away
of
his
life
.
How
is
this
done
?
Either
directly
,
or
indirectly
.
How
indirectly
?
1.
When
one
defendeth
himselfe
with
injury
or
purpose
of
revenge
,
Rom.
12.
21.
Exod.
22.
2
,
3.
2.
When
women
with
childe
,
either
by
mis-diet
,
or
streine
by
reaching
,
violent
exercise
,
riding
by
Coach
,
or
otherwise
,
and
much
more
by
dancing
,
either
hurt
the
fruit
of
their
wombe
,
or
altogether
miscarry
.
3.
When
children
begotten
in
Fornication
or
Adultery
are
committed
to
them
to
keep
,
which
have
no
care
of
them
.
4.
When
those
to
whom
it
appertaineth
doe
not
punish
the
breach
of
this
Commandement
,
Num.
35
,
31
,
32.
Prov.
17.
15.
5.
Keeping
of
harmfull
beasts
.
Exod.
21.
29.
6.
All
dangerous
pastimes
.
7.
When
things
are
so
made
,
that
men
may
take
harme
by
them
,
or
such
care
is
not
had
of
them
that
ought
to
be
;
as
when
the
high-wayes
and
bridges
are
not
mended
;
or
when
staires
are
so
made
,
that
they
are
like
to
hurt
either
children
,
servants
,
or
others
;
when
Wells
and
Ditches
(
or
any
such
like
dangerous
places
)
are
not
covered
or
fenced
,
Exodus
21.
33.
whereunto
belongeth
that
the
Lord
commanded
the
Israelites
to
have
Battlements
upon
their
houses
,
Deut.
22.
8.
How
directly
?
When
a
man
without
a
Calling
doth
actually
take
away
the
life
of
his
brother
,
Gen.
9.
6.
otherwise
then
in
case
of
publick
Iustice
,
Iohn
7.
19.
just
warre
,
Deut
20.
12
,
13.
or
necessary
defence
,
Exod.
22.
2.
How
many
sorts
of
this
direct
killing
are
there
?
Three
.
First
,
Chance-medly
.
Secondly
,
Man-slaughter
.
Thirdly
,
Wilfull
murther
.
What
is
that
which
we
call
Chance-medley
.
When
it
is
simply
against
our
will
,
Deut:
19
:
4
:
5
:
which
is
the
least
sinne
of
the
three
,
and
by
mans
Law
deserveth
not
death
,
and
therefore
by
the
Law
of
Moses
in
this
case
the
benefit
of
Sanctuary
was
granted
,
Exod.
21.
13.
But
how
appeareth
it
to
be
a
sinne
at
all
?
1.
Because
by
the
Law
of
Moses
the
party
that
committeth
this
●act
was
to
lose
his
liberty
,
untill
the
death
of
the
high
Priest
;
to
signifie
that
he
could
not
bee
freed
from
the
guilt
thereof
,
but
by
the
death
of
Iesus
Christ
,
the
great
high
Priest
.
2.
Because
it
is
a
fruit
of
the
sin
of
our
first
Parents
,
who
if
they
had
stood
in
that
integrity
wherein
God
created
them
,
such
an
act
as
this
should
never
have
happened
.
3.
Because
there
is
some
impudency
in
him
that
doth
it
,
and
want
of
consideration
.
What
should
this
teach
us
?
To
take
heed
of
all
occasions
that
may
make
us
guilty
of
this
sin
.
What
doe
you
account
Man-slaughter
?
When
one
killeth
another
in
his
owne
defence
:
whereunto
also
may
be
added
:
If
one
should
kill
a
man
at
unawares
,
in
hurling
stones
to
no
use
;
Or
if
a
drunkard
in
reeling
should
fell
another
,
whereof
he
should
dye
;
for
this
is
different
from
that
which
commeth
by
chance-medley
,
when
a
man
is
imployed
in
a
good
and
lawfull
worke
.
What
thinke
you
of
killing
one
another
,
and
challenges
to
the
field
?
It
deserveth
death
by
the
law
of
God
and
man
.
What
is
wilfull
Murther
?
When
a
man
advisedly
,
wittingly
,
and
maliciously
,
doth
slay
or
poyson
his
Neighbour
,
which
is
a
sin
of
a
high
nature
,
and
at
no
hand
by
the
Magistrate
to
be
pardoned
,
because
thereby
the
Land
is
defiled
,
Gen.
9.
5
,
6.
Hos.
4.
2
,
3.
Numb
.
35.
31
,
33
,
34.
Deut.
21.
2
,
7
,
8
,
9.
What
reasons
are
there
to
set
out
the
detestation
of
this
sin
?
1.
If
a
man
deface
the
Image
of
a
Prince
,
2.
By
the
law
of
Moses
,
if
a
beast
,
an
unreasonable
creature
,
had
killed
a
man
,
it
should
be
slaine
,
and
the
flesh
of
it
(
though
otherwise
cleane
)
was
not
to
be
eaten
,
Exod.
21.
28.
3.
By
the
same
law
,
if
this
sin
goe
unpunished
,
God
will
require
it
at
the
place
where
it
was
committed
,
and
at
the
Magistrates
hands
,
Numb
.
35.
33.
Hitherto
of
the
duties
of
this
Commandement
,
belonging
to
the
person
of
our
Neighbour
while
he
is
alive
:
What
are
they
after
his
death
?
They
either
concerne
himselfe
,
or
those
that
pertaine
to
him
.
What
are
the
duties
that
concerne
himselfe
?
1.
Friends
and
Neighbours
should
see
that
his
body
be
honestly
buried
,
and
Funerals
decently
performed
,
Gen.
23.
4
,
19.
&
25.
9.
1
Sam.
25.
1.
Psal.
79.
3.
Rom.
11.
9.
2.
Moderate
mourning
is
to
be
used
for
him
,
Eccles.
12.
7.
1
Thes.
4.
13.
3.
We
are
to
report
well
of
him
,
as
he
hath
deserved
.
4.
We
are
to
judge
the
best
of
him
.
What
is
that
which
concerneth
those
that
belong
to
him
?
To
provide
for
his
wife
,
children
and
posterity
,
that
he
may
live
in
them
,
Ruth
2.
20.
2
Sam.
9.
7.
So
much
of
the
respect
which
we
owe
unto
our
Neighbours
.
Is
it
not
required
also
,
Yes
:
A
righteous
man
is
to
regard
the
life
of
his
beast
,
Prov.
12.
10.
and
all
hard
usage
of
the
creatures
of
God
is
forbidden
,
Deut.
22.
6
,
7.
and
25.
4.
yet
not
so
much
in
regard
of
them
,
1
Cor.
9.
9
,
10.
as
that
thereby
the
Lord
would
traine
us
forward
,
to
shew
mercy
to
our
Neighbour
:
For
it
being
unlawfull
to
use
the
dumbe
creatures
cruelly
,
it
is
much
more
unlawfull
to
use
men
so
.
What
are
the
breakers
of
this
Commandement
to
expect
?
The
Apostle
Iames
teacheth
that
,
when
he
saith
,
Iudgement
without
mercy
shall
be
upon
those
that
are
mercilesse
,
Iames
2.
13.
Of
how
many
sorts
are
those
judgements
?
They
either
concerne
this
life
,
or
that
which
is
to
come
.
What
be
those
that
concerne
this
life
?
1.
Severe
punishments
,
(
by
the
Law
)
are
to
be
inflicted
upon
the
body
,
as
limbe
for
limbe
,
eye
for
eye
,
hand
for
hand
,
tooth
for
tooth
,
wound
for
wound
,
bloud
for
bloud
,
life
for
life
,
Exod.
21.
23.
Iudg.
1.
5
,
6
,
7.
although
it
were
a
beast
,
if
it
were
knowne
to
be
a
striker
,
Exodus
21.
28.
2.
Short
life
,
Psal.
55.
23.
bloud-thirsty
men
that
live
not
out
halfe
their
dayes
.
3.
Magistrates
that
should
punish
murtherers
;
if
they
spare
them
,
their
lives
are
in
danger
to
goe
for
the
offender
,
as
Achabs
did
for
Benhadads
,
1
Kings
20.
42.
David
was
exceedingly
punished
for
sparing
bloud-thirsty
men
,
(
such
as
was
his
son
Absalom
)
and
not
punishing
them
,
2
Sam.
13.
28
,
29.
&
14.
33.
&
16.
11.
4.
God
threatneth
that
hee
will
not
onely
revenge
the
bloud
of
the
slaine
upon
the
murtherer
himselfe
,
but
also
upon
his
issue
,
and
posterity
in
unrecoverable
diseases
,
2
Sam.
3.
29.
What
is
the
punishment
that
concerneth
the
life
to
come
?
1.
That
their
prayers
are
not
heard
,
Esay
1.
15.
1
Tim.
2.
8.
2.
Everlasting
death
both
of
body
and
soule
in
the
bottomlesse
pit
of
Hell
;
and
as
the
degrees
of
sinne
are
,
so
shall
the
punishment
be
.
What
meanes
are
we
to
use
for
furthering
us
to
the
obedience
of
this
Commandement
?
It
behoveth
us
to
consider
,
2.
God
hath
appointed
the
Magistrate
also
to
punish
proportionably
every
offender
in
this
kinde
,
Gen.
9.
6.
Lev.
24.
20
,
21.
Yea
himselfe
also
extraordinarily
bringing
murtherers
to
light
and
punishment
,
Gen.
4.
9.
Prov.
28.
17.
Acts
28.
4.
What
must
we
avoyd
as
hindrances
to
the
obedience
of
this
Commandement
?
1.
The
false
opinion
of
the
world
,
2.
The
company
of
furious
and
unmercifull
men
,
Proverbs
22.
24
,
25.
3.
Greedy
desire
of
gaine
,
Prov.
1.
19.
Mic.
3.
3.
4.
Pride
,
Prov.
13.
10.
5.
Riot
and
drunkennesse
,
Prov.
23.
29.
Hitherto
of
the
generall
duties
that
belong
to
the
person
of
man
contained
in
the
sixt
Commandement
:
what
followeth
?
The
duties
which
we
owe
to
man
in
regard
of
the
things
which
belong
unto
him
:
the
first
whereof
concerneth
those
that
bee
most
deare
unto
him
;
namely
,
his
family
,
and
his
wife
especially
,
who
is
nearest
unto
him
,
and
as
himselfe
,
being
one
flesh
with
him
.
In
respect
whereof
,
temperance
and
chastity
is
required
in
the
next
Commandement
.
What
are
the
words
of
the
seventh
Commandement
?
Thou
shalt
not
commit
Adultery
,
What
is
comprehended
under
this
name
of
Adultery
?
All
sins
of
that
sort
committed
,
either
in
the
body
,
or
in
the
mind
of
persons
,
whether
married
or
unmarried
,
are
signified
by
this
name
,
to
signifie
the
vilenesse
of
the
breach
of
this
Commandement
.
What
then
is
the
meaning
and
scope
of
this
Commandement
?
That
all
uncleannesse
and
impurity
be
avoided
,
and
chastity
by
all
meanes
preserved
,
2
Cor.
7.
1.
1
Thes.
4.
3
,
4
,
5.
What
is
here
forbidden
?
All
impurity
&
uncleannes
,
together
with
all
means
and
provocations
to
lust
.
What
is
here
required
?
All
purity
,
honest
behaviour
,
continent
and
chaste
usage
towards
our selves
,
and
towards
our
Neighbours
,
1
Thes.
2.
3.
1
Cor.
7.
34.
What
are
the
speciall
breaches
of
this
Commandement
?
They
are
either
inward
,
or
outward
.
What
is
the
inward
?
The
unchastity
and
dishonesty
of
the
mind
,
Mat.
5.
28.
Col.
3.
5.
What
are
the
speciall
branches
of
this
inward
impurity
?
1.
The
desire
of
strange
flesh
,
with
resolution
to
have
it
if
he
could
,
Col.
3.
5.
1
Thes.
4.
5.
For
to
lust
after
a
strange
woman
with
consent
of
heart
,
is
forbidden
in
this
,
Mat.
5.
28.
as
lust
without
consent
is
in
the
last
Commandement
.
Not
that
the
bare
affection
is
of
it selfe
a
sin
,
being
rightly
directed
to
a
true
and
good
object
;
but
the
abuse
of
the
affection
,
the
right
subject
,
manner
and
measure
being
not
observed
.
2.
Inward
boiling
and
burning
in
affection
,
whereby
godly
motions
,
as
with
a
fire
are
burnt
up
,
and
a
mans
mind
is
so
carried
away
,
that
he
is
hindered
in
all
other
things
belonging
to
his
Calling
.
This
is
an
high
degree
of
corruption
,
which
if
it
be
not
restrained
,
will
breake
forth
into
further
mischief
,
Jam.
1.
15.
And
therfore
we
are
earnestly
to
pray
to
God
against
it
;
&
if
we
can
no
otherwise
prevaile
,
we
must
use
the
remedy
of
Marriage
prescribed
by
God
himselfe
:
For
it
is
better
to
marry
then
to
burne
,
1
Cor.
7.
9.
3.
Evill
thoughts
and
cogitations
in
the
mind
arising
from
foolish
and
vaine
talke
,
but
first
and
principally
from
our
owne
concupiscence
,
when
a
man
suffers
,
as
it
were
,
his
soule
to
be
trampled
under
foot
with
impure
imaginations
,
Jam.
1.
14
,
15.
4.
Iealousie
in
the
mind
betwixt
two
persons
,
upon
no
just
occasion
,
or
good
ground
,
which
is
contrary
to
that
entire
love
and
affection
which
a
man
should
have
towards
his
wife
,
Numb
.
5.
What
is
the
inward
vertue
here
commended
?
The
virginity
and
constancy
of
the
mind
,
and
the
chastity
and
purity
of
the
heart
,
1
Cor.
7.
34.
1
Thes.
4.
3
,
4.
&
5.
23.
What
is
the
outward
breach
of
this
Commandement
?
Such
uncleannes
,
as
being
once
seated
in
the
mind
,
after
sheweth
it selfe
outwardly
.
Wherein
doth
it
shew
it selfe
?
Either
in
things
that
belong
to
the
body
,
or
else
in
the
body
it selfe
.
How
in
those
things
that
belong
to
the
body
?
In
the
abuse
either
of
apparell
,
or
of
meat
and
drinke
.
How
is
this
Commandement
broken
in
the
abuse
of
apparell
,
and
the
ornaments
of
the
body
?
1.
By
excesse
,
Mat.
11.
8.
Isa.
3.
16.
2.
By
lightnesse
,
when
it
is
wanton
and
lascivious
;
And
hence
some
apparell
is
called
by
the
Holy
Ghost
,
whorish
,
Prov.
7.
10.
which
is
a
great
occasion
of
lust
and
uncleannesse
.
3.
By
immodesty
,
and
wearing
of
such
attire
,
as
doth
disfigure
the
body
.
4.
New-fanglednesse
,
when
it
is
not
according
to
the
custome
of
the
Country
,
City
,
or
Towne
where
we
dwell
,
2
Sam.
13.
18.
5.
When
it
is
otherwise
then
belongeth
to
the
sexe
:
As
if
a
man
put
on
womans
apparell
,
or
a
woman
a
mans
,
which
is
abominable
to
God
,
Deut.
22.
5.
What
are
the
Reasons
hereof
?
1.
God
would
have
every
sexe
here
maintained
,
that
the
man
should
not
become
effeminate
,
nor
the
woman
mannish
.
2.
To
avoid
a
most
notorious
occasion
of
shamelesse
and
namelesse
sin
:
For
if
a
man
may
be
inflamed
with
a
wanton
Picture
painted
,
much
more
with
a
lively
Image
,
and
portraiture
of
the
sexe
.
3.
It
is
a
dishonour
for
a
man
to
belye
his
sexe
,
and
to
spoile
himselfe
of
the
dignity
God
hath
given
him
,
and
presumption
for
a
woman
to
desire
the
reputation
of
a
better
sexe
then
God
hath
set
her
herein
.
May
not
women
in
their
apparell
submit
themselves
to
please
their
Husbands
?
They
must
seeke
to
please
them
by
lawfull
meanes
;
and
therefore
by
clothing
themselves
in
decent
apparell
with
sobriety
,
and
for
their
successe
to
put
their
trust
in
God
,
who
is
able
by
modesty
in
apparell
,
without
any
such
indirect
meanes
,
to
maintaine
their
Husbands
love
towards
them
,
1
Pet.
3.
5.
What
Apparell
are
we
then
to
use
?
Such
as
commeth
under
the
rule
of
the
Apostle
;
namely
,
such
as
may
witnesse
our
godlinesse
and
modesty
,
1
Tim.
2.
9.
Tit.
2.
3.
And
therefore
,
although
some
(
exceeding
this
measure
)
say
they
doe
it
not
to
allure
any
;
yet
if
others
be
allured
by
it
,
it
is
a
sin
in
them
,
although
not
so
grievous
&
great
as
in
the
other
,
who
propound
to
themselves
(
by
their
wanton
apparell
)
to
allure
.
How
is
this
Commandement
broken
in
the
abuse
of
meat
and
drinke
?
Either
in
regard
of
the
quality
,
How
in
regard
of
the
quality
?
1.
When
we
seeke
after
too
much
daintinesse
,
Deut.
14.
21.
Luke
16.
19.
2.
When
we
seeke
such
kind
of
meat
and
drinke
which
provoke
this
sin
.
How
in
regard
of
the
quantity
?
By
excesse
and
intemperance
in
diet
,
when
we
feed
to
fulnesse
,
and
give
our selves
to
surfeiting
and
drunkennesse
,
Ezek.
15.
49.
What
be
the
contrary
duties
here
commanded
?
1.
Temperance
,
in
using
a
sober
and
moderate
diet
,
Eccles.
10.
16.
according
to
our
ability
,
and
the
use
of
the
Countrey
where
we
be
.
2.
Convenient
abstinence
,
1
Cor.
9.
27.
So
much
of
the
breach
of
this
Commandement
in
the
abuse
of
those
things
which
belong
to
the
body
:
Wherin
consisteth
the
abuse
of
the
body
it self
?
Partly
,
in
the
gestures
and
carriage
of
the
body
;
partly
,
in
speech
and
words
;
partly
,
in
act
or
deed
.
How
is
the
wantonnesse
of
the
heart
manifested
by
the
countenance
,
gesture
,
1.
By
impudency
,
or
lightnesse
in
countenance
,
gesture
or
behaviour
,
Prov.
6.
13.
&
7.
10
,
&c.
2.
By
wanton
looks
,
when
the
eye
(
which
is
the
seat
of
Adultery
,
or
of
Chastity
)
is
suffered
to
wander
without
regard
;
and
either
giveth
occasion
to
others
to
commit
Adultery
,
or
is
so
fixed
to
behold
the
beauty
of
another
,
or
else
lascivious
and
wicked
Pictures
(
wherein
many
set
their
delight
)
and
with
the
like
things
wherewith
the
heart
is
inflamed
to
lust
,
and
allured
to
filthines
therby
,
2
Pet.
2.
14.
Mat.
5.
28.
Gen.
39.
7.
Iob
31.
1.
Eze.
23.
14.
3.
By
uncovering
of
the
nakednesse
of
the
breasts
,
and
other
parts
of
the
body
,
for
the
allurement
of
others
:
whereunto
may
be
referred
the
Apostles
Commandement
for
women
to
be
uncovered
,
1
Cor.
11.
6.
And
the
example
of
Rebekah
,
who
for
modesty
put
a
vaile
upon
her
face
,
Gen.
24.
65.
not
as
many
doe
now
adayes
,
for
other
by
respects
.
4.
By
painting
the
face
,
and
counterfeiting
the
complection
,
as
wicked
Jesabell
did
,
who
was
afterwards
(
by
the
just
judgement
of
God
)
eaten
up
of
dogs
.
5.
By
mincing
and
tinkling
with
the
feet
;
by
wanton
dancing
of
men
and
women
together
(
which
is
a
great
inticement
to
this
lust
)
and
all
other
lascivious
motions
,
Isa.
3.
16.
Marke
6.
22.
6.
By
dalliance
,
and
abuse
of
any
part
of
the
body
,
to
the
provocation
of
others
unto
lust
,
or
suffering
them
to
wander
in
wantonnesse
.
What
be
the
contrary
vertues
here
commanded
?
Chastity
in
the
eyes
,
How
is
this
Commandement
broken
by
evill
words
?
1.
By
vaine
and
wanton
speeches
,
2.
By
giving
care
to
filthy
words
,
and
taking
delight
in
hearing
unhonest
things
,
although
(
for
our
credit
)
we
will
not
speake
them
,
1
Cor.
15.
33.
3.
By
making
of
love
Epistles
,
amorous
Books
,
lewde
Songs
,
and
Ballads
,
and
such
like
.
4.
By
reading
or
hearing
wanton
Poems
,
naughty
Songs
,
and
bad
Books
,
and
much
more
by
learning
of
them
,
whereby
the
memory
is
cloyed
,
and
so
better
things
kept
forth
.
What
is
contrary
to
this
?
Chastity
in
tongue
and
eares
,
speech
savouring
of
sobriety
and
grace
,
1
Thes.
5.
23.
modest
and
chaste
talke
;
where
we
are
to
follow
the
example
of
the
Holy
Ghost
,
who
(
speaking
by
necessity
)
of
matters
unseemly
to
be
spoken
plainly
of
,
useth
chaste
speech
,
as
,
he
knew
her
,
he
covered
his
feet
,
&c.
Judg.
3.
24.
1
Sam.
1.
19.
What
say
you
here
to
Interludes
,
and
Stage-Playes
?
They
offend
against
many
branches
of
this
Commandement
,
There
remaineth
now
the
breach
of
this
Commandement
in
act
and
deed
:
What
is
that
?
Fleshly
pollution
,
Heb.
13.
4.
1
Tim.
4.
1
,
3.
What
is
the
contrary
vertue
?
The
possessing
of
our
vessels
in
holinesse
and
honour
,
1
Thes.
4.
4.
For
the
preservation
of
which
purity
,
holy
wedlocke
is
commanded
to
such
as
have
not
the
gift
of
continency
,
1
Cor.
7.
9.
How
doth
a
man
exercise
uncleannesse
in
Act
?
Either
by
himselfe
,
or
with
others
.
How
by
himselfe
?
By
the
horrible
sin
of
Onan
,
Gen
38.
9.
lustfull
dreames
,
and
nocturnall
pollutions
,
Deut.
23.
10.
rising
from
excessive
eating
,
and
uncleane
cogitations
,
or
other
sinfull
meanes
,
2
Pet.
2.
10.
Gal.
5.
14.
Col.
3.
5.
How
is
it
with
others
?
Either
in
unlawfull
conjunction
,
or
unlawfull
separation
.
What
be
the
kinds
of
unlawfull
Conjunction
?
It
is
either
with
those
that
are
of
a
diverse
,
or
of
the
same
kind
.
What
is
the
filthinesse
which
consisteth
in
the
conjunction
of
divers
kinds
?
It
is
either
Bestiall
,
or
Diabolicall
.
What
is
the
Bestiall
?
When
a
man
or
woman
committeth
filthinesse
with
a
beast
,
which
is
a
most
abominable
confusion
,
Lev.
18.
23.
&
20.
15
,
16.
What
is
the
Diabolicall
?
When
a
man
or
woman
hath
company
with
an
uncleane
spirit
,
under
the
shape
of
a
man
or
woman
.
Thus
Witches
sometimes
prostrate
their
bodies
to
the
Devill
,
who
to
fulfill
their
lusts
,
doth
present
himselfe
unto
them
in
an
humane
forme
.
How
is
this
sin
committed
betwixt
those
of
the
same
kind
?
When
men
doe
carnally
company
with
others
out
of
Marriage
,
or
otherwise
then
the
Lawes
of
holy
Marriage
doe
require
.
What
is
common
to
those
unlawfull
mixtures
?
That
they
be
all
either
voluntary
in
both
,
or
by
force
in
the
one
.
To
the
former
may
be
referred
the
maintenance
of
Stewes
,
How
doe
you
prove
the
unlawfulnesse
of
Stewes
?
1.
They
are
so
far
from
being
the
remedies
of
uncleannesse
,
that
they
be
the
speciall
nourishers
thereof
:
For
the
acting
of
sin
doth
not
extinguish
,
but
increase
the
flame
of
concupiscence
.
2.
They
are
expresly
forbidden
in
the
Law
of
God
,
Levit.
19.
29.
Deut.
23.
17.
3.
The
Kings
are
commended
in
Scripture
,
who
tooke
away
such
filthinesse
out
of
their
Land
,
1
Kings
15.
12.
2
King
.
23.
7.
4.
By
them
,
not
Fornication
only
,
but
Adulteries
;
yea
,
Incests
also
were
committed
,
when
as
both
married
and
unmarried
came
thither
,
and
oftentimes
some
of
the
same
bloud
and
Affinity
committed
villany
with
one
whore
,
Ezek
22.
11.
What
doe
you
say
to
the
case
of
Rape
?
Herein
the
party
forced
is
to
be
holden
guiltlesse
,
but
the
offence
of
the
other
is
highly
aggravated
hereby
,
Deut.
22.
25
,
26.
2
Sam.
13
,
14.
Of
how
many
sorts
are
those
unlawfull
mixtures
?
They
are
either
of
one
sex
with
the
same
sex
,
or
of
both
sexes
,
the
one
with
the
other
.
What
is
that
of
one
sexe
with
the
same
sexe
?
Sodomy
,
or
Buggery
,
when
man
with
man
,
or
woman
with
woman
committeth
filthinesse
,
Lev.
18.
22
,
29.
&
20.
13.
Deut.
23.
17.
Rom.
1.
26
,
27.
What
be
the
unlawfull
mixtures
of
both
sexes
,
the
male
and
the
female
together
?
They
are
either
more
unnaturall
,
or
lesse
contrary
to
nature
.
What
are
the
more
unnaturall
?
1.
When
a
man
doth
keep
company
with
his
own
wife
,
or
other
women
,
when
it
is
with
them
according
to
the
manner
of
women
,
Lev.
18.
19.
and
20.
18.
Ezek.
18.
6.
&
22.
10.
2.
When
there
is
a
mixture
of
those
bodies
that
are
within
the
degrees
of
kindred
,
or
alliance
,
forbidden
by
the
Law
of
God
,
Lev.
18.
6
,
&c.
whether
it
be
in
Marriage
,
Sam.
13.
14.
Gen.
38.
16.
which
sinne
is
called
Incest
.
Of
what
sorts
are
Incests
?
They
are
either
in
degrees
of
Consanguinity
,
or
Affinity
.
What
is
the
Incest
of
Consanguinity
?
Confusion
of
blood
,
either
in
the
right
line
upward
,
as
father
with
daughter
;
Collaterall
,
as
brother
with
sister
;
or
overthwart
and
oblique
,
as
sonne
with
Aunt
,
daughter
with
Vnckle
.
May
Cousin
germans
(
being
in
the
second
degree
)
marry
by
the
Law
of
God
?
Yea
,
but
in
divers
respects
it
is
unnecessary
and
inconvenient
.
What
are
the
Incests
of
Affinity
?
There
is
the
same
prohibition
of
Affinity
,
as
of
Consanguinity
,
as
for
a
man
to
have
his
Sister
in
Law
,
&c.
What
use
make
you
of
this
?
It
condemneth
the
Pope
,
who
dispenceth
with
the
degrees
prohibited
by
God
;
and
prohibiteth
many
degrees
,
which
God
alloweth
,
making
that
to
be
sin
which
is
no
sin
,
and
that
which
is
no
sin
to
be
sin
.
What
be
the
unlawfull
conjunctions
of
man
and
woman
,
that
are
lesse
contrary
to
nature
?
They
are
either
betwixt
strangers
,
or
betwixt
man
and
wife
.
What
be
the
kinds
of
the
former
?
Fornication
and
Adultery
,
Heb.
13.
4.
What
is
Fornication
?
When
two
single
persons
come
together
out
of
the
state
of
Matrimony
,
Deut.
22.
28.
Eph.
5.
3.
What
is
Adultery
?
When
a
man
or
a
woman
,
How
manifold
is
this
Adultery
?
Either
single
,
or
double
.
What
call
you
single
Adultery
?
When
the
one
person
is
single
,
and
the
other
married
,
or
espoused
.
What
is
the
double
?
When
two
persons
married
,
or
contracted
,
doe
company
together
,
which
is
a
most
high
degree
of
offence
,
as
being
committed
against
foure
persons
.
What
is
the
unlawfull
conjunction
betwixt
man
and
wife
?
It
is
either
betwixt
one
and
many
,
or
betwixt
one
and
one
.
What
is
the
former
?
Polygamy
,
Gen.
4.
23.
Levit.
18.
18.
Malach.
2.
15
,
16.
1
Cor.
6.
16.
and
7.
2.
What
is
the
latter
?
When
the
holy
Lawes
of
Matrimony
,
and
the
order
which
God
hath
appointed
in
his
Word
are
observed
.
What
be
those
Lawes
and
Orders
?
They
doe
either
concerne
the
entrance
into
Marriage
,
or
the
holy
use
thereof
after
it
is
consummated
.
What
is
required
in
the
entrance
?
1.
That
the
persons
to
be
joyned
in
wedlocke
,
meditate
of
the
ends
of
Matrimony
,
that
it
is
ordained
for
procreation
sake
,
and
for
their
owne
mutuall
comfort
and
preservation
,
not
for
fulfilling
of
lust
only
.
2.
That
they
use
Prayer
for
a
blessing
upon
them
.
3.
That
they
looke
to
the
degrees
of
Consanguinity
and
Affinity
prescribed
.
4.
That
they
looke
that
either
of
them
be
free
from
any
former
Contract
.
5.
That
they
be
of
the
same
Religion
.
6.
That
they
have
consent
of
Parents
,
and
those
which
have
charge
over
them
;
for
Parents
have
as
great
interest
in
their
children
,
as
in
any
of
their
goods
.
7.
That
there
be
due
consent
and
liking
betwixt
themselves
,
where
Parents
must
have
a
care
to
marry
them
when
they
have
understanding
and
discretion
.
8.
That
due
respect
be
had
to
the
age
of
the
parties
.
9.
That
there
bee
espousalls
before
marriage
,
and
that
the
parties
espoused
joyne
not
themselves
together
before
the
marriage
be
confirmed
by
the
Prayers
of
the
Congregation
,
according
to
the
example
of
Ioseph
and
Marie
,
What
be
the
contrary
abuses
?
1.
When
Meditation
and
Prayer
are
neglected
.
2.
When
neerenesse
of
bloud
and
kindred
is
not
respected
.
3.
When
either
of
the
parties
is
formerly
marryed
,
or
contracted
to
some
other
,
Mal.
2.
15.
4.
When
they
are
of
a
diverse
Religion
,
Gen.
6.
2.
5.
When
there
wanteth
consent
of
Parents
,
Exod.
22.
16
,
17.
where
stealing
away
of
mens
daughters
commeth
within
the
compasse
of
Adultery
,
and
is
condemned
in
this
Commandement
.
6.
When
there
is
not
due
consent
between
the
parties
themselves
,
Gen.
29.
23.
Where
untimely
marriages
come
to
be
condemned
,
which
are
the
causes
of
many
discords
,
and
so
great
dissention
between
Husband
and
Wives
when
they
are
come
to
yeares
of
discretion
and
age
.
7.
When
there
is
great
disparity
of
age
in
parties
contracted
.
8.
When
espousalls
are
neglected
,
or
the
parties
espoused
come
together
before
the
consummation
of
the
marriage
;
both
which
are
breaches
of
Gods
Ordinances
.
What
is
required
in
the
holy
use
of
marriage
?
1.
An
holy
and
Christian
conversation
together
during
the
whole
terme
of
their
life
.
2.
The
sober
use
of
the
marriage
bed
.
What
is
required
in
the
former
?
That
there
be
mutuall
delight
,
Prov.
5.
19.
fidelity
,
Rom.
7.
2.
and
confidence
each
in
other
,
Prov.
31.
11.
What
in
the
latter
?
That
they
render
due
benevolence
one
to
the
other
,
1
Cor.
7.
3
,
4.
and
abuse
not
the
marriage
bed
,
either
unseasonably
,
or
untemperately
.
How
unseasonably
?
In
not
observing
the
time
,
either
of
naturall
separation
,
Lev.
18.
19.
or
of
solemne
humiliation
,
wherein
with
consent
they
are
to
give
themselves
unto
Fasting
and
Prayer
,
which
though
it
be
not
strictly
commanded
,
is
yet
permitted
,
1
Cor.
7.
5
,
6
,
7.
How
intemperately
?
When
the
honourable
and
chaste
estate
of
Matrimony
is
used
to
wantonnesse
,
and
not
with
moderation
and
seemlinesse
,
1
Thes.
4.
4
,
5.
For
as
a
man
may
commit
a
fault
in
excesse
of
Wine
,
although
it
be
his
owne
;
so
may
he
sin
in
abusing
his
body
with
his
owne
wife
.
Hitherto
of
the
unlawfull
conjunction
:
wherein
doth
unlawfull
separation
consist
?
Either
in
the
utter
abjuration
of
marriage
,
or
in
the
breach
of
conjugall
society
.
How
is
the
former
sinne
committed
?
By
the
unlawfull
vowes
of
continency
;
where
we
must
abhorre
the
doctrine
of
devills
,
depraving
and
denying
holy
marriage
,
1
Timothy
4.
1.
3.
How
is
the
latter
committed
?
Either
when
the
party
is
present
,
or
when
he
is
absent
.
How
when
the
party
is
present
?
When
due
benevolence
is
not
yeelded
,
although
there
be
aptnesse
thereunto
,
nor
any
hinderance
by
consent
,
in
respect
of
extraordinary
prayer
,
1
Cor.
7.
3
,
4.
How
when
the
party
is
absent
?
Either
privately
,
or
publickly
.
How
privately
?
When
the
party
withdraweth
it selfe
in
mislike
or
loathsomnesse
,
or
else
by
long
and
unnecessary
journeys
of
travelling
,
of
merchandizing
,
&c.
or
making
a
desertion
for
hatred
of
Religion
,
1
Cor.
7.
12
,
13.
15.
How
publickly
?
When
separation
hath
been
made
by
the
Magistrate
,
without
lawfull
cause
.
Is
there
any
lawfull
cause
of
divorce
?
Yes
:
Adultery
is
a
lawfull
cause
of
separation
;
but
not
contention
,
or
discord
,
or
any
thing
beside
,
Matth.
5.
32.
So
much
of
the
Commandement
:
What
are
the
punishments
of
the
breach
of
it
?
1.
When
many
other
sinnes
are
hid
,
Num.
5.
13.
Iohn
4.
16.
Prov.
5.
14.
2.
The
sin
is
a
judgement
of
it selfe
,
Prov.
22.
14.
Eccl.
7.
27
,
28.
Rom.
1.
24.
3.
God
judgeth
them
oftentimes
in
this
world
,
alwayes
in
the
world
to
come
,
Heb.
13.
4.
1
Cor.
6.
9
,
10.
Num.
24.
8.
Gen.
12.
17.
1
Cor.
10.
8.
Gen.
34.
25.
Iudges
19.
29.
Prov.
7.
23
,
26
,
27.
Iob
31.
9
,
10
,
11
,
12.
2
Sam.
13.
14.
28.
4.
More
particularly
,
whipping
for
Fornication
,
and
death
for
Adultery
,
and
other
unlawfull
mixture
,
Lev.
20.
10.
5.
It
spendeth
the
goods
,
Prov.
5.
10.
&
6.
26.
6.
It
hurteth
,
wasteth
,
and
consumeth
the
body
,
Prov.
5.
11.
7.
It
bereaveth
a
man
of
his
understanding
and
judgement
,
Hos.
4.
11.
8.
It
not
onely
reacheth
to
the
offenders
themselves
,
but
also
to
their
children
,
who
are
the
children
of
Adultery
;
and
by
Moses
Law
,
the
Bastard
(
to
the
tenth
generation
)
might
not
enter
into
the
Sanctuary
,
Deut.
23.
2.
9.
He
sinneth
against
his
wife
and
lawfull
children
,
whilst
thereby
he
oftentimes
maketh
a
Stewes
of
his
house
,
as
David
did
by
the
adultery
he
committed
with
the
wife
of
Vrias
,
2
Sam.
16.
21.
10.
Barrennesse
in
his
wife
,
Lev.
20.
20.
11.
Children
begotten
in
horrible
Incest
were
to
be
burnt
or
slaine
in
their
mothers
wombe
.
What
are
the
helpes
to
the
obedience
of
this
Commandement
?
Vnto
the
fore-mentioned
helpes
there
must
be
added
:
1.
Care
to
keep
a
good
conscience
,
Eccles.
7.
28.
2.
Labour
in
our
Vocation
.
3.
Watchfulnesse
over
our
owne
fpirit
,
Mal.
2.
16.
4.
A
Covenant
with
our
eyes
,
Iob
31.
1.
5.
Love
of
God
,
and
of
his
wisedome
,
Prov.
2.
10
,
&c.
6.
Prayer
,
Psalme
119.
37.
7.
Holy
Meditation
.
What
are
the
hindrances
to
be
avoyded
?
Beside
the
unlawfull
vowes
of
continency
,
and
other
provocations
unto
this
kinde
of
sin
before
noted
,
we
must
beware
of
,
1.
Idlenesse
,
in
ceasing
from
doing
any
profitable
thing
▪
Ezek.
16.
49.
2
Sam.
11.
12.
1
Tim.
5.
11
,
13.
Gen.
34.
1
,
&c.
2.
The
breach
of
peace
with
God
,
Prov.
22.
14.
3.
Running
on
in
sin
,
Eccl.
7.
28.
especially
Superstition
and
Idolatrie
,
Rom.
1.
25
,
26.
in
which
cases
God
giveth
men
over
to
vile
lusts
.
4.
Lewd
company
,
Prov.
5.
20.
&
7.
25.
5.
Idle
and
unwarrantable
exercises
.
So
much
of
the
seventh
Commandement
,
where
Chastity
is
commanded
:
there
followeth
the
generall
duties
which
wee
doe
owe
to
man
in
other
things
appertaining
unto
him
:
what
be
they
?
They
either
regard
the
preservation
of
his
goods
,
as
the
eighth
,
or
his
good
name
,
as
the
ninth
Commandement
.
What
are
the
words
of
the
eighth
Commandement
?
Thou
shalt
not
steale
,
What
doth
it
containe
?
A
charge
of
our
owne
,
and
our
neighbours
goods
,
that
we
shew
love
and
faithfulnesse
therein
,
and
not
onely
not
impeach
or
hinder
,
but
by
all
meanes
preserve
and
further
the
same
.
What
speciall
matter
doe
you
learne
from
hence
?
The
grosse
errour
of
the
Anabaptists
,
that
hold
community
of
goods
,
which
by
the
whole
drift
and
scope
of
this
Commandement
is
manifestly
overthrowne
.
What
is
forbidden
in
this
Commandement
?
Whatsoever
is
prejudiciall
to
our
owne
or
our
neighbours
wealth
;
that
we
no
way
hinder
,
diminish
,
or
abuse
the
same
.
What
is
required
?
Whatsoever
may
further
or
prosper
our
owne
,
or
our
neighbours
wealth
;
that
we
give
to
every
one
that
which
is
his
,
and
doe
our
best
,
as
farre
as
our
callings
and
meanes
will
suffer
,
to
preserve
his
goods
,
and
(
as
occasion
serveth
)
helpe
to
encrease
them
by
all
lawfull
courses
,
Eph.
4.
28.
and
honest
dealing
,
Tit.
2.
10.
What
is
the
end
of
this
Commandement
?
It
is
divers
.
Secondly
,
in
respect
of
the
Church
;
for
whatsoever
is
given
unto
any
member
thereof
,
whether
it
be
either
spirituall
or
externall
good
,
it
is
given
for
the
common
benefit
of
the
whole
body
.
And
therefore
he
that
taketh
away
the
goods
of
any
member
,
or
refuseth
to
imploy
for
the
common
profit
what
he
hath
,
hee
neglecteth
this
communion
,
and
consequently
sinneth
against
this
Commandement
.
Thirdly
,
in
respect
of
the
Common-wealth
;
for
the
preservation
whereof
,
justice
is
required
,
in
giving
unto
every
one
that
which
is
his
owne
;
which
being
neglected
,
great
Kingdomes
are
great
Theeveries
.
Lastly
,
in
respect
of
every
singular
person
,
that
every
man
may
freely
and
quietly
enjoy
those
his
goods
which
God
hath
given
him
.
What
was
the
occasion
of
this
Commandement
?
It
was
that
covetousnesse
which
naturally
adhereth
unto
us
,
whereof
it
commeth
to
passe
,
that
we
are
not
contented
with
our
estate
&
means
,
but
lust
and
long
after
other
mens
,
and
use
all
our
endeavours
to
compasse
them
,
whether
it
be
by
right
or
wrong
.
And
from
hence
arise
injuries
,
oppressions
,
thefts
,
and
robberies
.
By
which
meanes
what
is
gotten
doth
naturally
more
delight
and
please
us
,
then
that
we
get
in
our
lawfull
callings
,
Prov.
9.
17.
&
20.
17.
What
are
the
words
of
this
eighth
Commandement
?
Thou
shalt
not
steale
,
Exod.
20.
15.
What
is
here
forbidden
?
Theft
,
in
all
the
kindes
thereof
.
What
is
theft
?
It
is
the
fraudulent
imbezeling
,
What
things
are
chiefely
to
be
here
considered
?
Two
.
First
,
the
Objects
,
about
which
it
is
chiefely
exercised
:
and
secondly
,
the
Vertues
and
Vices
commanded
and
forbidden
.
What
are
the
Objects
?
Our
owne
and
our
neighbours
goods
;
or
as
they
commonly
speake
,
meum
&
tuum
,
mine
and
thine
.
For
whereas
he
forbiddeth
theft
,
and
commandeth
beneficence
,
he
implieth
and
requireth
,
that
there
should
bee
distinct
proprieties
and
possessions
:
for
otherwise
there
could
bee
no
theft
,
nor
exercise
of
bounty
and
beneficence
:
for
a
man
cannot
steale
but
that
which
is
anothers
,
nor
give
but
that
which
is
his
owne
.
What
are
the
Vertues
commanded
,
and
the
Vices
forbidden
in
this
Commandement
?
The
Apostle
hath
comprised
all
in
a
briefe
summe
,
Eph
4.
28.
Let
him
that
stole
steale
no
more
,
but
rather
let
him
labour
,
working
with
his
hands
the
thing
which
is
good
,
that
hee
may
have
to
give
to
him
that
needeth
.
Of
which
the
Apostle
propoundeth
himselfe
for
an
example
,
Acts
20.
33
,
34
,
35.
What
then
are
the
parts
of
this
Commandement
?
Two
.
First
,
the
negative
,
forbidding
all
Theft
.
Secondly
,
the
affirmative
,
injoyning
the
just
getting
,
and
the
just
and
liberal
use
of
our
goods
.
What
understand
you
by
Stealing
,
or
Theft
?
All
vices
of
the
same
nature
and
kinde
,
whereby
we
any
wayes
hinder
or
hurt
our selves
,
or
our
neighbours
in
our
goods
.
And
as
Theft
it selfe
is
here
forbidden
,
so
also
the
cause
and
root
of
it
,
which
is
covetousnesse
,
together
with
the
meanes
and
signes
of
it
,
and
the
procuring
of
it
in
others
;
As
also
the
contrary
vertues
hereuuto
are
required
.
How
must
we
proceed
in
handling
of
them
?
From
the
generalls
to
the
more
speciall
.
What
degrees
are
there
of
the
generall
duties
?
They
are
three
.
First
,
to
abstaine
from
all
injuries
and
injustice
,
whereby
we
hurt
or
hinder
our selves
,
or
our
neighbour
,
in
our
owne
,
or
his
goods
.
Secondly
,
that
wee
use
our
best
endeavour
to
preserve
by
all
lawfull
meanes
,
both
our
owne
and
his
.
Thirdly
,
that
we
chearfully
communicate
our
goods
to
the
relieving
of
our
neighbours
necessities
.
What
are
the
vices
opposite
hereunto
?
They
are
three
.
First
,
Secondly
,
to
be
wanting
in
any
meanes
whereby
they
may
bee
justly
preserved
.
Thirdly
,
to
bee
wanting
to
our
neighbours
in
relieving
them
when
their
necessities
require
our
helpe
;
for
we
are
not
absolute
owners
of
the
things
which
we
possesse
;
but
Gods
Stewards
,
who
are
enjoyned
to
imploy
his
Talents
to
such
uses
as
he
requireth
;
and
particularly
to
the
benefit
of
our
fellow-servants
,
Luke
16.
2.
Matth.
25.
14
,
15
,
19.
Luke
19.
13.
What
is
the
second
generall
duty
respecting
our
owne
,
and
our
neighbours
goods
?
That
we
use
our
best
endeavour
to
preserve
them
.
First
,
our
owne
:
For
though
wee
may
not
set
our
hearts
upon
them
,
Psalme
62.
10.
yet
seeing
they
are
Gods
gifts
,
and
are
to
bee
imployed
for
his
glory
and
our
owne
,
and
neighbours
good
,
if
we
should
wilfully
or
negligently
suffer
them
to
perish
,
we
should
be
worse
then
the
unprofitable
servant
,
who
kept
the
Talent
committed
unto
him
,
though
hee
did
not
increase
it
,
Matth.
25.
25.
Secondly
,
we
must
doe
our
best
to
conserve
our
neighbours
goods
,
seeing
they
have
not
by
chance
come
unto
them
,
but
by
the
wise
disposing
of
Gods
Providence
,
whose
wise
dispensation
wee
resist
,
if
by
our
best
endeavour
we
doe
not
preserve
them
for
their
use
.
And
to
this
end
that
Law
concerning
our
neighbours
Cattell
tendeth
,
Deut.
22.
1
,
2
,
3.
Exod.
23.
4
,
5.
What
are
the
speciall
duties
here
required
?
They
are
of
two
sorts
:
What
are
the
duties
which
are
referred
to
the
former
?
They
are
either
internall
,
or
externall
.
What
are
the
internall
?
They
are
chiefely
foure
:
First
,
little
or
no
love
and
desire
of
money
.
Secondly
,
selfe-contentednesse
.
Thirdly
,
a
lawfull
measure
of
our
appetite
,
or
moderate
concupiscence
,
and
desires
.
Fourthly
,
lawfull
providence
without
carking
care
,
or
a
laudable
study
,
and
endeavour
in
getting
of
goods
.
What
doe
you
meane
by
little
or
no
love
of
money
?
When
wee
done
not
set
our
hearts
upon
riches
and
worldly
wealth
,
Psalme
62.
10.
But
first
seek
Gods
Kingdome
and
righteousnesse
,
Matth.
6.
33.
What
is
opposite
hereunto
?
Love
of
money
:
that
is
,
when
wee
set
our
hearts
upon
riches
,
and
worldly
things
,
which
should
be
devoted
unto
,
and
fixed
upon
God
.
By
what
Arguments
may
we
be
disswaded
from
this
vice
?
By
divers
;
especially
these
that
follow
.
First
,
because
it
is
a
foolish
vice
,
seeing
riches
to
those
that
immoderately
love
them
,
are
not
onely
vaine
,
but
also
hurtfull
,
and
pernicious
,
Hab.
2.
6.
1
Tim.
6.
9.
Secondly
,
because
it
is
unseemly
:
for
we
are
Pilgrims
in
this
world
,
and
Citizens
of
Heaven
;
and
therefore
we
should
not
set
our
hearts
and
affections
on
earthly
,
but
on
heaveuly
things
,
Phil.
3.
20.
Col.
3.
1
,
2.
Thirdly
,
because
it
is
impious
:
for
1.
He
that
loveth
the
world
loveth
not
God
,
1
Joh
2.
15.
James
4.
4.
neither
can
we
serve
God
and
Mammon
,
Matth.
6.
24.
2.
Because
a
lover
of
money
is
an
Idolater
,
Eph.
5.
5.
For
that
is
our
God
on
which
we
set
our
hearts
.
Fourthly
,
because
it
is
pernicious
.
For
,
he
that
soweth
unto
the
flesh
,
shall
of
the
flesh
reap
corruption
,
Gal.
6.
8.
and
their
end
is
destruction
who
minde
earthly
things
.
Phil.
3.
19.
1
Tim.
6.
9.
Fiftly
,
because
the
love
of
money
is
the
root
of
all
evill
,
and
exposeth
men
to
all
tentations
,
1
Tim.
6.
9
,
10.
What
is
the
second
speciall
vertue
here
commanded
?
Selfe-contentednesse
:
What
motives
may
induce
us
to
embrace
this
vertue
?
1.
By
the
consideration
of
the
vanity
of
worldly
things
,
and
the
profit
which
ariseth
from
piety
,
and
the
love
of
divine
excellencies
,
1
Tim.
6.
6
,
7
,
8.
Godlinesse
is
great
gaine
with
contentation
:
For
this
abundantly
supplyeth
all
our
wants
,
1
Tim.
4.
8.
Psal.
34.
10
,
11
,
&
37.
16.
Mat.
6.
33.
Prov.
15.
16.
Better
is
a
little
with
the
feare
of
the
Lord
,
then
great
treasures
and
trouble
therewith
.
2.
Of
Gods
providence
,
who
is
our
provident
and
loving
Father
:
And
therefore
seeing
we
are
his
sonnes
,
wee
ought
to
bee
content
with
our
portion
which
our
gracious
Father
hath
allotted
unto
us
;
and
to
say
with
David
,
Psal.
16.
6.
The
lines
are
falne
unto
me
in
pleasant
places
.
For
he
best
knoweth
what
we
stand
in
need
of
,
Mat.
6.
32.
Goe
,
let
us
submit
our selves
to
his
will
and
providence
.
Thirdly
,
let
us
meditate
on
Gods
promises
,
Heb.
13.
5
,
6.
Be
content
with
such
things
as
you
have
,
for
he
hath
said
,
I
will
never
leave
nor
forsake
thee
.
And
therefore
let
us
cast
our
care
upon
God
,
for
he
careth
for
us
,
1
Pet.
5.
7.
Psalme
55.
22.
Cast
thy
burthen
upon
the
Lord
,
and
he
shall
sustain
thee
,
&c.
What
is
the
vice
opposite
to
this
vertue
?
Not
to
be
contented
with
our
present
state
and
condition
,
but
immoderately
to
desire
more
and
greater
things
,
and
to
afflict
our selves
with
distracting
,
and
carking
cares
in
getting
and
compassing
them
.
Who
are
most
addicted
to
this
vice
?
Those
who
will
not
live
according
to
the
proportion
of
their
meanes
which
God
hath
given
them
:
for
these
wanting
more
then
is
needfull
,
their
ordinary
commings
in
and
lawfull
meanes
doe
not
suffice
them
,
but
they
desire
and
seek
things
superfluous
by
unlawfull
meanes
;
as
food
and
raiment
above
their
state
and
ability
.
But
is
it
then
unlawfull
,
in
a
meane
and
poore
condition
to
use
meanes
to
improve
and
better
our
estate
?
Our
affiance
in
God
,
and
selfe
contentednesse
doe
not
hinder
us
from
using
all
lawfull
meanes
to
better
our
condition
,
nor
make
us
slothfull
in
our
callings
;
so
that
our
desires
be
moderate
,
and
the
meanes
wee
use
bee
lawfull
,
we
in
the
meane
time
resting
upon
Gods
just
and
wise
providence
with
contentation
.
What
is
the
third
internall
duty
,
respecting
the
lawfull
getting
and
possessing
of
earthly
things
?
The
lawfull
measuring
of
our
appetite
,
What
things
are
here
considerable
?
Two
things
.
First
,
what
is
necessary
.
Secondly
,
when
the
appetite
is
lawfull
.
Concerning
the
former
,
things
are
said
to
be
necessary
,
in
respect
of
the
necessity
,
either
of
our selves
or
others
.
What
things
are
to
be
reputed
necessary
in
respect
of
our selves
?
There
may
be
a
three-fold
necessity
,
as
either
in
respect
of
Nature
,
Person
,
or
Estate
.
What
in
respect
of
Nature
?
Those
things
which
are
required
to
the
sustaining
of
nature
,
as
we
are
men
;
that
is
,
food
,
and
raiment
,
1
Tim.
6.
8.
What
is
necessary
in
respect
of
Person
?
When
we
have
sufficient
for
our selves
,
and
those
that
belong
unto
us
,
1
Tim.
5.
8.
What
is
necessary
in
respect
of
State
?
When
we
have
that
which
is
sufficient
to
maintaine
us
according
to
our
ranke
,
place
,
and
calling
,
whether
it
be
Magistrates
,
Ministers
,
or
ordinary
men
.
What
is
necessary
in
respect
of
others
?
It
is
either
private
,
or
publick
.
What
is
that
necessity
which
respecteth
the
private
?
When
we
have
wherewith
to
relieve
the
necessities
of
private
men
,
after
which
ability
all
ought
to
labour
,
Eph.
4.
18.
Prov.
4.
15
,
16.
For
it
is
a
more
blessed
thing
to
give
,
then
to
receive
,
Acts
20.
35.
What
in
respect
of
the
publick
?
It
either
concerneth
the
Church
or
Common-wealth
;
unto
both
which
we
must
be
serviceable
,
as
being
borne
not
onely
for
our selves
,
but
also
for
them
:
Therefore
we
may
justly
desire
and
labour
after
such
abilities
,
as
that
we
may
not
be
wanting
to
either
of
them
,
when
their
necessities
require
our
helpe
.
When
is
the
Appetite
lawfull
?
When
it
is
ordinate
and
moderate
.
When
is
it
ordinate
?
When
it
is
subordinate
to
our
study
,
and
desire
of
Gods
glory
and
our
owne
salvation
,
Matth.
6.
33.
and
contrariwise
it
is
inordinate
and
preposterous
when
earthly
things
are
more
affected
and
desired
then
heavenly
.
Who
doe
sinne
in
this
kinde
?
Those
who
seek
worldly
things
by
sinfull
and
unlawfull
meanes
,
to
the
hazzard
of
their
soules
,
and
their
eternall
salvation
;
such
are
more
foolish
then
Esau
,
that
sold
his
Birth-right
for
a
messe
of
Pottage
;
Mark
8.
36.
What
is
a
moderate
Appetite
or
Desire
?
When
we
desire
onely
things
necessary
;
and
these
also
so
as
that
we
can
be
content
,
though
we
cannot
get
them
,
Phil.
4.
11
,
12.
An
example
whereof
we
have
in
Paul
,
Phil.
4.
11.
12.
and
in
Agur
,
Pro.
30.
8.
And
Christ
hath
taught
us
to
pray
,
Give
us
this
day
our
dayly
bread
;
that
is
,
food
convenient
and
necessary
.
What
are
the
extreames
opposed
hereunto
.
They
are
two
:
What
is
the
other
extreame
?
The
immoderate
affectation
of
riches
and
honours
,
and
that
in
a
greater
measure
then
is
needfull
for
us
.
The
former
,
we
call
Covetousnesse
;
the
other
,
Ambition
.
What
is
Covetousnesse
?
An
immoderate
desire
of
Riches
;
1.
An
excessive
love
of
Riches
,
and
the
fixing
of
our
hearts
upon
them
.
2.
A
resolution
to
become
rich
,
either
by
lawfull
,
or
unlawfull
means
,
1
Tim.
6.
9.
3.
Too
much
haste
in
gathering
riches
,
joyned
with
impatience
of
any
delay
,
Prov.
28.
20.
22.
&
20.
21.
4.
An
unsatiable
appetite
which
can
never
bee
satisfied
,
but
when
they
have
too
much
,
they
still
desire
more
,
and
have
never
enough
,
Eccles.
4.
8.
like
the
Horse-leech
,
Prov.
30.
15.
the
Dropsie
,
and
Hell
it selfe
,
Prov.
27.
20.
5.
Miser-like
tenacity
,
whereby
they
refuse
to
communicate
their
goods
either
for
the
use
of
others
,
or
themselves
.
6.
Cruelty
,
Prov.
1.
18
,
19.
exercised
both
in
their
unmercifulnesse
and
oppression
of
the
poore
.
What
doe
you
think
of
this
vice
?
That
it
is
a
most
hainous
sinne
:
for
it
is
Idolatry
,
and
the
root
of
all
evill
,
Col.
3.
5.
1
Tim.
6.
10.
A
pernicious
Thorne
that
stifleth
all
grace
,
and
choaketh
the
seed
of
the
Word
,
Mat.
13.
22.
and
pierceth
men
through
with
many
sorrowes
,
1
Tim.
6.
10.
and
drowneth
them
in
destruction
and
perdition
,
verse
.
9.
What
is
Ambition
?
An
immoderate
love
and
desire
of
honours
,
What
is
the
fourth
and
last
vice
here
forbidden
?
Immoderate
and
carking
care
,
in
the
pursuing
of
these
earthly
things
,
riches
and
honours
;
and
contrariwise
,
moderate
appetite
and
desires
of
having
,
and
moderate
care
of
procuring
them
is
approved
and
required
;
that
we
may
not
be
burthensome
,
but
rather
helpfull
unto
others
,
2
Cor.
12.
13.
Eph.
4.
28.
What
are
the
extreames
opposed
to
the
former
vertue
?
They
are
two
:
the
first
,
is
carelesnesse
and
neglect
of
our
goods
and
state
.
For
as
he
is
commended
who
gathereth
in
seasonable
times
,
so
he
is
condemned
who
neglecteth
those
opportunities
,
Prov.
10.
5.
&
6.
6.
and
is
censured
by
the
Apostle
to
be
worse
then
an
Infidell
,
1
Tim.
5.
8.
What
is
the
other
extreame
?
Anxious
and
solicitous
care
,
What
are
the
reasons
that
may
disswade
from
this
vice
?
They
are
chiefely
two
.
First
,
because
it
is
Impious
.
Secondly
,
because
it
is
Foolish
.
Why
is
it
impious
?
Because
it
chargeth
God
either
with
ignorance
,
that
he
knoweth
not
our
wants
,
contrary
to
that
,
Matth.
6.
32.
or
of
carelesnesse
,
that
hee
neglecteth
us
;
or
of
impotency
,
that
he
is
notable
to
supply
our
wants
;
whereas
he
is
omniscient
,
and
knoweth
our
necessities
;
omnipotent
,
and
able
to
relieve
us
;
Eph.
3.
20.
and
our
most
gracious
Father
,
and
therefore
willing
and
ready
to
helpe
us
in
time
of
need
.
Secondly
,
because
it
divideth
the
heart
between
God
and
Mammon
,
and
we
cannot
at
once
serve
these
Masters
,
Matth.
6.
24.
1
John
2.
15.
Iames
4.
4.
Thirdly
,
because
it
is
heathenish
,
Mat.
6.
32.
Why
is
it
foolish
?
Because
it
is
both
superfluous
and
vaine
:
superfluous
,
because
God
hath
undertaken
to
provide
for
us
;
and
therefore
in
the
use
of
lawfull
meanes
wee
must
cast
all
our
care
upon
him
,
1
Peter
3.
7.
Psalme
55.
22.
How
is
it
vaine
?
Because
it
is
Gods
blessing
onely
that
maketh
rich
,
Prov.
10.
22.
Deut.
8.
18.
and
by
our
owne
care
wee
can
no
more
adde
to
that
stint
of
state
which
he
hath
allotted
unto
us
,
then
we
can
thereby
adde
one
Cubit
to
our
stature
,
Matth.
6.
27.
You
have
spoken
generally
of
the
internall
duties
:
what
duties
are
externally
,
and
more
specially
required
?
They
respect
either
the
just
acquisition
and
getting
of
our
goods
,
or
the
just
retention
and
possessing
of
them
;
unto
which
is
opposed
the
unjust
getting
,
and
keeping
of
them
;
which
are
here
forbidden
under
the
name
of
Theft
.
What
is
required
to
just
getting
?
That
we
get
them
by
just
and
lawfull
meanes
:
What
may
move
us
hereunto
?
First
,
by
considering
,
that
a
little
justly
gotten
,
is
better
then
abundance
gotten
unjustly
,
Prov.
16.
8.
Psal.
37.
16.
Secondly
,
that
what
is
justly
gotten
is
the
gift
of
God
,
and
a
pledge
of
his
love
;
but
that
which
is
gotten
unjustly
,
is
given
in
his
wrath
,
and
is
a
snare
of
the
devil
to
our
destruction
.
Thirdly
,
that
as
goods
justly
gotten
are
Gods
gifts
,
which
he
blesseth
unto
us
,
Prov.
10.
22.
so
that
which
is
ill
gotten
,
is
lyable
to
his
curse
,
Prov.
13.
11.
Hab.
2.
9.
Jer.
27.
11.
How
many
wayes
are
goods
lawfully
gotten
?
Two
wayes
.
First
,
without
Contract
.
Secondly
,
by
Contract
.
Out
of
Contract
,
either
such
as
are
gotten
by
our selves
,
or
received
from
others
.
How
gotten
by
our selves
?
Either
ordinarily
,
or
extraordinarily
.
Ordinary
getting
is
by
the
sweat
of
our
browes
in
our
lawfull
Callings
.
So
that
here
two
things
are
required
:
First
,
a
lawfull
Calling
:
and
secondly
,
that
we
labour
in
it
,
Eph.
4.
28.
What
is
a
lawfull
Calling
?
It
is
the
setting
apart
of
singular
men
unto
some
lawfull
labour
and
imployment
,
What
is
in
the
second
place
required
of
every
man
?
That
they
diligently
labour
in
their
lawfull
calling
,
1
Thes.
3.
10.
and
that
variously
,
according
to
every
mans
condition
,
and
the
variety
of
their
severall
callings
.
For
if
Adam
was
not
to
be
idle
in
the
state
of
Innocency
,
Gen.
2.
15.
much
lesse
we
after
the
fall
,
Gen
3.
19.
What
doe
you
call
extraordinary
getting
?
That
which
is
acquired
by
the
law
of
nature
,
How
are
goods
justly
gotten
as
they
are
retained
from
others
?
When
as
by
a
civill
right
we
retaine
them
from
others
,
who
are
the
true
and
lawfull
owners
;
and
that
either
by
free
gift
,
or
by
succession
and
inheritance
,
whether
it
be
given
unto
us
by
the
Testators
will
,
or
by
Law
and
right
doe
fall
unto
us
.
What
are
the
vices
opposite
to
the
former
vertues
?
All
means
and
kinds
of
unjust
getting
,
opposite
to
just
acquisition
,
whether
ordinary
or
extraordinary
.
What
is
opposite
to
ordinary
just
getting
?
Inordinate
walking
,
2
Thes.
3.
6.
7.
11.
which
is
opposed
either
to
a
lawfull
calling
,
or
to
labour
required
in
it
.
What
is
opposed
to
a
lawfull
Calling
?
Either
no
Calling
at
all
,
Who
are
these
?
First
,
sturdy
beggers
and
rogues
,
who
can
worke
and
will
not
,
but
live
upon
other
mens
labours
:
which
kinde
of
people
are
not
to
be
suffered
in
a
Common-wealth
.
For
though
we
shall
have
the
poore
alwayes
,
Deut.
15.
11.
Mat.
26.
11.
yet
there
ought
to
be
no
beggers
,
and
inordinate
walkers
,
who
eate
,
labour
not
,
2
Thes.
3.
10
,
12.
Secondly
,
idle
and
superfluous
Gentlemen
,
who
having
no
Calling
,
spend
all
their
time
in
pleasure
,
hunting
,
hawking
,
revelling
,
gaming
,
&c.
Thirdly
,
such
as
thrust
themselves
into
such
Callings
for
which
they
are
altogether
unfit
,
and
so
steale
the
rewards
and
profits
of
it
,
to
which
they
have
no
right
.
What
are
unlawfull
Callings
?
Those
that
have
no
warrant
out
of
Gods
Word
,
or
the
Lawes
of
the
Land
:
as
those
that
live
by
unlawfull
Arts
;
as
Whores
,
Bawdes
,
Deut.
23.
17
,
18.
Witches
,
Wizards
,
Deut.
18.
11
,
12.
Stage-playes
,
Beare-wards
,
Gamesters
,
and
the
like
.
What
is
opposed
to
lawfull
labour
in
our
Callings
?
An
idle
life
,
which
as
it
is
condemned
in
the
seventh
Commandement
,
as
being
a
cause
and
incentive
of
lust
:
so
here
as
a
companion
and
cause
of
theft
,
Eph.
4.
28.
Prov.
18.
9.
For
sloth
causeth
beggery
,
and
this
stealing
,
Prov.
6.
11.
&
28.
19.
&
30.
9.
What
are
the
kinds
of
unjust
getting
out
of
Contract
?
They
are
two
:
1.
Theft
.
2.
Rapine
or
Robbery
,
Lev.
19.
13.
Both
which
men
may
commit
either
as
principals
,
or
accessaries
.
What
is
Theft
?
The
fraudulent
taking
of
another
mans
goods
,
against
the
knowledge
or
the
will
of
the
owner
;
which
is
the
sin
that
is
chiefly
forbidden
in
this
Commandement
,
and
comprehendeth
under
it
all
the
rest
,
which
is
a
great
sin
strictly
forbidden
by
God
,
Lev.
19.
11.
and
severely
punished
,
Zach.
5.
3
,
4.
1
Cor.
6.
10.
and
by
our
Lawes
also
made
Capitall
.
What
are
the
kinds
of
Theft
?
They
are
either
Domesticall
,
What
is
the
Theft
of
the
Wife
?
When
she
purloineth
her
Husbands
goods
,
either
without
his
knowledge
,
or
against
his
will
.
For
howsoever
she
have
a
right
unto
them
in
respect
of
use
,
yet
the
propriety
belongeth
only
to
the
Husband
.
What
is
the
Theft
of
the
Children
?
When
they
take
away
their
Parents
goods
,
either
without
their
privity
,
or
against
their
will
:
For
howsoever
Children
thinke
this
to
be
no
Theft
,
yet
Salomon
saith
otherwise
,
Proverbs
28.
24.
Whoso
robbeth
his
Father
or
his
Mother
,
and
saith
it
is
no
transgression
,
the
same
is
the
companion
of
a
destroyer
.
What
is
the
Theft
of
Servants
?
When
they
are
unfaithfull
,
or
wastfull
;
unfaithfull
,
when
as
they
purloine
their
Masters
goods
,
John
12.
6.
Tit.
2.
10.
or
are
idle
and
negligent
in
their
service
,
or
run
away
from
them
,
as
did
Onesimus
,
Philem.
12.
or
give
away
their
goods
without
their
knowledge
and
consent
,
though
it
be
to
good
uses
.
Wastfull
,
when
as
they
wastfully
and
riotously
consume
their
Masters
substance
.
How
is
Theft
that
is
committed
out
of
the
Family
distinguished
?
It
is
either
of
goods
,
What
is
the
Theft
of
publick
things
?
When
things
are
stollen
which
belong
to
the
publick
State
,
or
Body
of
the
Common-wealth
,
which
is
more
hainous
and
capitall
then
that
which
is
committed
against
a
private
man
.
And
in
this
kinde
,
inclosures
of
Commons
are
to
be
reputed
as
theft
,
Prov.
23.
10
,
11.
What
is
the
Theft
of
sacred
things
?
When
things
consecrated
to
an
holy
and
sacred
use
,
What
doe
you
thinke
of
this
sin
?
That
it
is
most
hainous
,
seeing
such
as
commit
it
,
rob
God
himselfe
,
Mal.
3.
8.
and
thereby
bring
his
heavy
curse
upon
them
,
vers.
9.
As
we
see
in
the
example
of
Achan
,
Nebuchadnezzar
,
Belshazzar
,
Ananias
,
Sapphira
,
and
the
rest
.
What
is
the
Theft
of
Persons
?
It
is
an
hainous
sin
punished
by
the
Law
of
God
with
death
,
Exod.
21.
16.
Deu.
24.
7.
As
being
so
much
worse
then
the
theft
of
goods
,
as
the
persons
of
men
are
better
then
they
,
Mat.
6
25.
And
this
is
committed
by
such
as
steale
men
or
children
,
to
sell
them
for
slaves
;
and
by
lustfull
or
covetous
wooers
,
who
steale
mens
daughters
to
make
them
their
wives
.
You
have
spoken
of
Theft
properly
so
called
:
What
is
the
other
kind
which
is
more
improper
?
Rapine
,
Zeph.
3.
3.
Ezek.
22.
27.
Mica
.
3.
2
,
3.
Esa.
3.
14
,
15.
What
is
this
Theft
called
?
Oppression
,
Naboth
,
1
Kings
21.
What
is
that
Rapine
which
is
committed
without
any
pretext
of
Authoritie
?
It
is
either
in
Warre
,
or
in
Peace
.
In
Warre
,
either
by
Land
,
when
Souldiers
being
not
content
with
their
pay
,
doe
spoyle
and
plunder
,
not
onely
their
enemies
,
but
also
their
friends
,
Deut.
2.
5
,
6.
Luke
3.
14.
Or
by
sea
,
when
as
Pirats
they
rob
and
spoyle
all
they
meet
with
,
and
can
master
.
What
is
that
Rapine
which
is
exercised
on
the
Land
?
It
is
either
robbery
by
the
high-way
,
Luke
10.
30.
John
18.
and
last
verse
;
or
Burglary
,
when
as
they
break
open
houses
that
they
may
rob
the
inhabitants
.
Are
there
no
other
to
be
esteemed
Theeves
but
those
onely
who
act
theft
themselves
?
Yes
;
They
also
who
are
accessaries
,
Psal.
50.
18.
and
doe
consent
to
the
theft
of
others
:
And
these
thefts
are
common
to
all
,
or
proper
to
Superiours
.
The
former
is
committed
before
,
with
,
or
after
the
theft
.
How
is
a
man
an
accessary
before
the
theft
?
When
he
counsaileth
or
provoketh
another
unto
it
,
Achab
,
1
Kings
21.
Prov.
1.
11
,
13
,
14.
How
with
,
or
in
the
theft
?
Either
when
he
aideth
the
Theefe
,
or
doth
not
hinder
him
when
as
it
is
in
his
power
.
How
after
the
theft
?
First
,
when
he
receiveth
,
and
concealeth
what
is
stolne
,
or
hideth
,
or
keepeth
the
Theefe
from
being
apprehended
.
Secondly
,
when
he
partaketh
with
him
in
the
stolne
goods
,
Prov.
29.
24.
And
this
is
done
;
1.
When
he
taketh
the
goods
from
the
Theef
,
that
he
may
keep
them
to
himselfe
.
2.
When
hee
knowingly
buyeth
stolne
goods
,
which
ought
to
be
restored
to
the
owners
.
3.
When
by
silence
he
concealeth
the
Theefe
.
How
are
the
Superiours
accessary
?
When
they
doe
any
wayes
encourage
,
or
doe
not
punish
them
:
especially
when
they
doe
acquit
them
for
a
Bribe
.
So
much
of
that
acquisition
,
and
getting
of
goods
which
is
out
of
Contract
:
Now
shew
that
which
is
in
,
or
by
Contract
:
And
first
what
a
lawfull
Contract
is
,
and
what
is
required
in
it
.
A
Contract
is
an
agreement
between
parties
by
mutuall
consent
about
the
alienation
of
goods
from
one
to
another
,
What
is
required
in
a
lawfull
contract
?
That
it
be
done
in
simplicity
and
integrity
,
without
guile
and
deceit
;
unto
which
three
things
are
required
:
first
,
truth
in
our
words
:
secondly
,
fidelity
in
our
promises
:
thirdly
,
justice
in
our
deeds
,
Psal.
15.
24.
Zac.
8.
16.
What
is
opposed
hereunto
?
First
,
all
collusion
and
deceit
,
whereby
one
seeketh
to
circumvent
another
,
1
Thes.
4.
6.
which
is
a
vice
odious
unto
God
,
Ezek.
22.
12.
and
severely
punished
,
Psal.
5.
7.
&
55.
and
last
v.
Mic.
7.
2.
Secondly
,
lyes
in
contracting
the
bargaine
,
Prov.
21.
6.
and
most
of
all
when
they
are
confirmed
by
oathes
.
Thirdly
,
perfidiousnesse
in
promises
,
when
covenants
are
not
kept
.
Lastly
,
injustice
in
Contracts
,
when
equality
is
not
observed
.
What
are
the
sorts
of
things
gotten
by
Contract
?
They
are
either
of
things
alienated
,
What
is
liberall
alienation
?
It
is
either
for
ever
,
or
onely
for
a
certaine
time
.
For
ever
,
as
when
things
are
given
absolutely
,
or
upon
certaine
conditions
.
What
is
liberall
alienation
for
a
time
?
When
as
things
are
lent
for
a
time
,
either
to
be
restored
in
the
same
,
or
in
the
like
kind
;
as
money
,
corne
,
and
such
like
.
What
is
opposed
hereunto
?
When
the
Borrower
being
able
doth
not
pay
all
,
or
not
at
the
appointed
time
,
or
doth
not
doe
his
best
endeavour
to
pay
it
,
Psalme
37.
21.
What
is
that
Acquisition
,
That
which
is
made
by
way
of
recompence
,
or
exchange
,
which
is
either
of
the
thing
it selfe
,
or
the
use
of
it
,
or
of
labour
and
industrie
:
in
which
the
generall
rule
to
be
observed
is
,
that
there
be
an
equall
and
just
proportion
in
the
recompence
or
exchange
betweene
the
things
exchanged
;
as
between
the
price
and
thing
prised
,
the
industry
,
labour
and
reward
.
What
is
opposite
hereunto
?
When
as
this
just
proportion
is
not
observed
?
What
are
the
kindes
of
the
alienation
of
the
thing
it selfe
?
They
are
two
:
Either
that
which
is
for
ever
,
or
that
which
is
onely
for
a
certaine
time
.
What
doe
you
call
alienation
for
ever
?
Merchandise
,
which
consisteth
in
buying
and
selling
:
and
it
is
a
commutation
either
for
money
for
ware
,
which
is
buying
,
or
of
ware
for
money
,
which
is
selling
.
What
doe
you
thinke
of
it
?
I
hold
that
Merchandise
is
a
lawfull
calling
,
but
liable
to
much
danger
of
sinne
in
the
managing
of
it
,
Ecclus.
26.
and
last
.
27.
1
,
2.
Hos.
12.
7.
Mat
,
21.
12
,
13.
What
is
selling
?
A
Contract
about
the
alienation
of
goods
for
ever
at
a
certaine
price
agreed
upon
between
the
seller
and
the
buyer
,
What
is
required
to
just
selling
?
First
,
in
respect
of
the
person
,
that
he
be
the
just
owner
,
or
by
him
appointed
to
sell
in
his
right
.
Secondly
,
in
respect
of
the
goods
,
that
it
be
saleable
,
and
neither
sophisticated
by
mixture
,
nor
base
and
corrupt
in
respect
of
the
substance
.
Thirdly
,
in
respect
of
use
,
that
it
be
profitable
for
necessity
of
life
,
or
for
ornament
and
delight
.
Fourthly
,
in
respect
of
the
manner
of
selling
,
that
it
bee
without
any
deceit
.
Fiftly
,
that
it
bee
sold
at
a
just
and
equall
price
,
according
to
the
worth
,
respect
being
had
both
to
the
use
of
the
thing
it selfe
,
and
also
to
the
necessary
paines
and
danger
which
the
Seller
hath
beene
at
in
getting
of
it
.
What
is
required
to
the
manner
of
lawfull
selling
?
That
it
be
done
with
simplicity
and
integrity
,
and
that
we
doe
not
in
bargaining
defraud
and
over-reach
one
another
,
1
Thes.
4.
6.
Levit.
25.
14.
What
are
the
vices
and
corruptions
in
selling
opposite
hereunto
?
They
are
many
;
and
concerne
either
the
Seller
himselfe
,
the
Ware
,
or
things
sold
,
the
price
,
or
the
manner
of
selling
.
What
are
the
vices
which
respect
the
person
of
the
Seller
?
First
,
when
as
he
selleth
that
which
is
not
his
owne
.
Secondly
,
when
as
he
selleth
that
which
is
not
vendible
:
as
first
,
when
it
is
defective
,
and
faulty
,
or
not
usefull
.
Secondly
,
when
as
it
is
such
a
thing
as
ought
not
to
be
sold
,
as
Gehazi
,
2
Kings
5.
20.
the
miracle
of
healing
,
wrought
by
divine
power
.
So
when
Magistrates
for
Bribes
sell
justice
,
Amos
2.
6.
Esa.
5.
23.
&
1.
23.
Thirdly
,
when
men
by
lying
and
false
witnesse-bearing
sell
the
truth
;
in
which
ranke
,
Lawyers
are
chiefly
to
be
numbred
,
who
wittingly
for
Fees
plead
ill
causes
.
How
doth
the
Seller
offend
in
respect
of
the
price
?
When
as
he
observeth
not
a
just
and
equall
proportion
betweene
the
price
,
and
the
worth
of
the
thing
sold
:
And
this
is
the
vice
either
of
private
men
,
or
of
whole
societies
.
Private
men
who
thus
offend
,
are
those
which
we
call
Regraters
,
Monopolists
,
hoarders
up
of
Corne
,
and
other
commodities
,
to
raise
the
Market
by
making
a
dearth
and
scarcity
,
Prov.
11.
28.
How
doe
whole
Societies
in
this
kinde
offend
?
First
,
when
as
they
of
the
same
Trade
and
Craft
agree
together
to
sell
their
wares
at
an
unequall
rate
above
the
true
worth
.
Secondly
,
not
to
finish
the
work
which
another
hath
begun
,
though
he
dealeth
deceitfully
and
unjustly
with
his
work-Master
.
What
are
the
sinnes
committed
by
the
Seller
in
respect
of
the
manner
?
They
may
be
referred
to
two
heads
;
Either
his
Words
,
or
Deeds
.
How
offendeth
he
in
Words
?
First
,
when
as
he
immoderately
praiseth
his
wares
above
their
true
worth
,
and
concealeth
the
faults
and
defects
in
them
,
which
he
well
knoweth
.
Secondly
,
when
as
he
asketh
much
above
the
worth
,
and
protesteth
that
he
cannot
afford
it
better
cheap
.
How
doth
he
offend
in
his
Deeds
?
Either
in
respect
of
the
kinde
,
quality
,
or
quantity
,
of
his
wares
.
In
respect
of
the
kinde
,
when
as
he
selleth
one
thing
for
another
,
or
one
colour
for
another
,
presuming
on
the
ignorance
of
the
buyer
.
How
in
respect
of
the
Quality
?
When
as
he
deceitfully
selleth
old
for
new
;
that
which
is
corrupt
and
sophisticated
,
for
that
which
is
pure
and
simple
;
and
bad
for
good
.
To
which
end
he
useth
many
arts
,
and
false
lights
,
and
shewing
course
and
bad
wares
,
to
commend
those
for
the
best
which
he
sheweth
after
,
though
they
be
but
a
little
better
.
How
in
respect
of
the
Quantity
?
When
as
he
detracteth
from
the
just
and
equal
proportion
by
using
false
weights
and
measures
not
agreeable
to
the
Standard
,
using
lesse
and
lighter
when
they
sell
,
and
larger
and
heavier
when
they
buy
,
which
God
forbiddeth
,
as
abominable
,
Lev.
29.
35
,
36.
Deut.
25.
14
,
15.
Prov.
11.
1.
&
20.
10.
23.
Hos.
12.
7.
Amos
8.
5
,
6
,
Mic.
6.
10
,
11.
You
have
spoken
of
Selling
:
Now
what
is
that
alienation
which
is
by
buying
?
Buying
is
a
Contract
,
What
is
required
in
buying
?
Things
answerable
to
those
before
spoken
of
in
selling
:
and
respect
;
first
,
the
person
buying
:
secondly
,
the
thing
bought
:
thirdly
,
the
price
given
:
and
fourthly
,
the
manner
of
buying
.
What
is
required
in
respect
of
the
person
buying
?
That
hee
buy
onely
of
him
whom
hee
thinketh
to
bee
the
right
owner
of
the
thing
sold
:
for
he
that
buyeth
knowne
stolne
goods
,
communicateth
in
the
Theft
.
What
in
respect
of
the
thing
?
That
hee
buy
that
onely
which
he
knoweth
may
be
lawfully
bought
and
sold.
How
doe
men
sinne
in
this
respect
?
When
as
they
offer
to
buy
,
with
Simon
Magus
,
spirituall
gifts
and
graces
,
or
things
consecrated
to
divine
worship
,
that
they
may
alienate
them
from
their
right
use
;
Pardons
,
and
Indulgencies
,
sacred
Ordination
,
Benefices
,
and
the
like
.
Secondly
,
they
which
buy
Iustice
,
and
much
more
injustice
by
Bribery
.
Thirdly
,
they
that
buy
Lyes
and
false
Testimonies
to
prevent
Iustice
.
What
is
required
of
the
buyer
in
respect
of
the
price
?
That
according
to
his
knowledge
and
judgement
he
give
a
just
,
equall
,
and
proportionable
price
,
according
to
the
true
value
of
the
things
sold
,
and
bought
;
especially
when
he
buyeth
of
the
poore
,
who
are
by
present
necessity
enforced
to
sell
,
whether
it
be
wares
or
labour
;
upon
which
,
if
any
take
advantage
to
beat
downe
the
just
price
,
they
grievously
oppresse
the
poore
,
Amos
8.
6.
&
2.
6.
Mic.
2.
2.
3.
What
is
required
of
Buyers
in
respect
of
the
manner
?
That
they
use
all
simplicity
,
and
upright
dealing
,
and
shun
all
injustice
and
deceit
both
in
their
Words
and
Deeds
.
How
in
Words
?
First
,
that
they
doe
not
offer
much
under
the
true
value
of
the
wares
they
buy
,
according
to
their
knowledge
and
judgement
.
Secondly
,
that
they
doe
not
undeservedly
dispraise
it
,
and
without
cause
,
to
beat
down
the
price
;
yea
even
when
they
inwardly
like
and
approve
it
,
Prov.
20.
14.
How
in
Deeds
?
When
as
they
doe
not
pay
at
all
,
or
lesse
then
the
price
that
was
agreed
upon
:
and
this
deceit
respecteth
either
the
quality
,
when
as
they
put
off
in
payment
base
and
adulterate
money
;
or
in
quantity
,
when
as
they
passe
for
payment
clipt
money
,
Gen.
23.
16.
or
such
as
is
defective
in
weight
or
number
:
And
to
these
private
thefts
in
buying
,
we
may
adde
one
that
is
more
publick
;
when
as
the
buyer
buyeth
up
and
ingrosseth
a
whole
commodity
,
that
having
all
in
his
owne
hand
,
hee
may
raise
the
market
,
and
sell
at
what
rate
he
listeth
.
Hitherto
of
that
illiberall
alienation
which
is
for
ever
:
what
is
that
which
is
onely
for
a
time
?
It
is
called
pawning
;
What
is
his
duty
who
layeth
a
thing
to
pawne
?
First
,
to
provide
,
that
the
thing
pawned
bee
at
least
of
equall
worth
to
that
for
which
it
is
pawned
.
Secondly
,
that
he
redeem
it
at
the
appointed
time
.
What
is
his
duty
that
receiveth
a
pawne
?
First
,
that
if
the
party
be
poore
,
and
the
thing
pawned
necessary
to
the
preservation
of
life
,
that
either
he
doe
not
receive
it
,
or
that
hee
doe
restore
it
to
the
owner
when
his
necessity
requireth
it
,
Deut.
24.
6.
&
24.
10
,
11
,
12
,
13
,
14
,
15
,
Ex.
22.
26.
Secondly
,
that
if
the
borrower
be
not
able
to
restore
it
at
the
appointed
time
,
he
doe
not
use
extremity
,
nor
take
advantage
upon
his
necessity
,
to
make
him
forfeit
the
thing
pawned
;
but
at
the
most
,
provide
only
for
his
owne
indemnity
,
Ezek.
18.
7.
12.
&
33.
15.
So
much
of
the
illiberall
Alienation
of
the
thing
it selfe
:
Now
what
is
the
illiberall
Alienation
only
of
the
use
?
This
contract
of
Alienation
concerning
only
the
use
,
What
is
Location
or
letting
?
It
is
a
contract
,
whereby
only
the
use
of
a
thing
,
and
not
the
interest
and
dominion
is
alienated
from
the
owner
to
another
,
for
hire
and
wages
agreed
upon
,
and
that
only
for
a
certaine
time
:
And
therefore
,
by
this
contract
,
the
same
individuall
is
to
be
returned
.
What
is
his
duty
that
letteth
?
1.
That
he
require
an
equall
and
proportionable
price
for
the
thing
he
letteth
.
2.
That
he
letteth
only
such
things
as
are
usefull
to
him
that
hireth
them
.
3.
That
he
doe
not
exact
any
recompence
for
any
hurt
which
happeneth
to
the
thing
hired
,
which
commeth
not
by
the
fault
or
negligence
of
him
that
hireth
it
,
Exod.
22.
11.
15.
What
is
Conduction
or
hiring
?
It
is
a
contract
,
What
is
his
duty
that
thus
hireth
any
thing
?
First
,
that
he
use
the
thing
hired
onely
for
that
end
and
purpose
to
which
he
hired
it
.
Secondly
,
that
he
use
it
no
worse
then
if
it
were
his
owne
.
Thirdly
,
that
he
restore
it
to
the
owner
at
the
time
agreed
upon
.
Lastly
,
that
he
restore
whole
and
sound
the
thing
hired
;
or
if
through
his
fault
or
negligence
it
have
received
any
hurt
,
that
he
give
to
the
owner
a
valuable
recompence
,
Exod.
22.
12.
What
is
that
we
call
Usury
?
It
is
a
lending
in
expectation
of
certain
gaine
.
What
doe
you
thinke
of
it
?
If
you
speak
of
that
property
which
the
Scriptures
forbid
and
condemne
,
it
is
a
wicked
and
unlawfull
Contract
,
into
which
as
a
common
sinke
,
the
filth
of
many
other
sinnes
,
and
unlawfull
Contracts
doe
runne
;
a
fruitfull
wombe
,
in
which
many
vices
and
corruptions
are
bred
;
and
by
which
,
if
we
live
and
dye
in
it
without
repentance
,
wee
are
excluded
out
of
the
Kingdome
of
heaven
,
Psalme
15.
5.
&
Ezek.
10.
8.
&
22.
13.
But
there
is
much
question
what
this
Usury
is
which
the
Scripture
condemneth
.
Therefore
it
shall
be
our
wisdome
in
matters
concerning
our
salvation
to
take
the
surest
and
safest
course
;
and
that
is
wholly
to
forbeare
it
,
and
not
to
put
our
soules
,
which
are
of
more
value
then
the
whole
world
,
upon
nice
disputes
,
and
subtle
distinctions
,
Mark
8.
36.
You
have
spoken
of
that
alienation
which
is
in
illiberall
Contracts
,
in
respect
of
the
things
themselves
,
or
the
use
of
them
:
Now
what
is
that
alienation
which
is
for
recompence
of
care
,
labour
,
and
industry
?
These
Contracts
are
either
publick
or
private
;
the
private
,
are
either
in
the
Common-wealth
,
between
the
Magistrate
and
people
;
or
in
the
Church
,
between
the
Ministers
and
people
.
What
is
the
Contract
between
the
Magistrate
and
people
?
That
the
Magistrates
should
receive
from
them
their
stipends
,
What
then
is
the
Magistrates
duty
to
the
people
?
That
he
faithfully
bestow
all
his
labour
and
industry
,
his
care
and
diligence
,
that
he
may
in
the
Lord
governe
the
people
committed
to
his
charge
;
and
direct
,
correct
,
and
protect
them
for
the
common
good
,
Rom.
13.
4.
Psal.
78.
71
,
72.
And
if
they
have
their
reward
,
and
neglect
their
duty
,
they
are
guilty
of
theft
,
and
sin
against
this
Commandement
,
Ezek.
34.
2
,
3.
What
is
the
Peoples
duties
to
them
?
That
they
faithfully
pay
unto
them
their
tribute
and
due
,
as
an
honourable
reward
of
their
paines
and
care
,
Mat.
22.
21.
Rom.
13.
7.
What
is
the
publick
Contract
between
Ministers
and
people
?
That
the
Ministers
receiving
their
portion
and
maintenance
from
the
people
,
Tim.
4.
1
,
2.
1
Cor.
12.
14.
What
is
his
Theft
?
1.
When
he
receiveth
his
reward
,
and
neglecteth
his
duty
.
As
when
he
presseth
into
his
Calling
uncalled
,
by
the
window
,
and
not
by
the
doore
,
John
10.
1.
being
neither
qualified
with
gifts
,
nor
willing
to
imploy
those
he
hath
for
the
good
of
the
people
2.
When
he
feedeth
himselfe
and
not
the
people
,
eating
the
milke
,
and
clothing
himselfe
with
the
wooll
,
but
neglecting
the
flocke
,
Ezek.
34.
2
,
3.
Zach.
11.
15.
17.
3.
When
for
gaine
he
either
preacheth
false
doctrine
,
or
concealeth
the
truth
,
Mich.
3.
11.
What
is
the
duty
of
the
people
?
That
receiving
spirituall
things
from
their
Ministers
,
they
communicate
and
impart
unto
them
their
carnall
things
,
1
Cor.
9.
10.
What
is
the
Peoples
Theft
?
When
receiving
these
spirituall
things
,
they
defraude
them
of
their
dues
,
and
withhold
from
them
their
meanes
and
maintenance
which
the
Lawes
of
God
and
man
doe
allot
unto
them
:
The
which
is
not
only
theft
,
but
even
sacriledge
,
What
is
that
Alienation
which
is
in
private
Contracts
?
When
as
men
imploy
others
to
doe
their
worke
upon
promise
of
reward
,
or
any
wayes
to
use
their
gifts
and
abilities
;
their
care
,
industry
and
labour
for
a
just
recompence
.
What
is
required
of
such
as
thus
imploy
others
?
1.
That
they
give
an
equall
and
proportionable
recompence
to
those
whom
they
thus
hire
,
1
Tim.
5.
18.
2.
That
they
pay
it
without
delay
,
especially
to
the
poore
,
who
are
not
able
,
nor
willing
to
forbeare
it
,
Deut.
24.
14
,
15.
Lev.
19.
13.
What
then
is
their
Theft
?
When
either
they
give
not
an
equall
and
just
recompence
,
or
delay
to
pay
it
to
the
poore
,
who
are
unable
to
forbeare
it
,
Jam.
5.
4.
What
is
the
duty
of
the
Mercenary
or
hireling
?
1.
That
he
require
no
more
then
such
wages
as
is
equall
and
proportionable
to
his
skill
,
care
and
labour
.
2.
That
he
doe
his
worke
that
hireth
him
,
faithfully
and
diligently
.
You
have
spoken
of
such
Contracts
as
respect
Alienation
and
change
:
Now
what
are
those
which
are
of
things
committed
to
trust
?
They
are
either
of
things
committed
to
others
only
for
safe
custody
,
What
is
the
nature
of
things
deposited
?
When
neither
the
dominion
and
right
,
nor
the
use
of
the
thing
is
alienated
,
but
only
the
safe
custody
is
committed
to
a
man
.
What
is
his
duty
?
That
hee
safely
keep
that
which
is
committed
to
his
trust
,
and
willingly
restore
it
to
the
owner
when
he
calleth
for
it
.
What
is
his
Theft
?
First
,
when
he
converteth
the
thing
committed
to
his
keeping
to
his
own
use
.
Secondly
,
when
he
will
not
restore
it
to
the
owner
when
he
desireth
to
have
it
.
But
what
if
the
things
deposited
bee
stolne
,
or
become
worse
?
If
it
bee
by
his
default
that
had
the
keeping
of
them
,
hee
is
to
make
it
good
:
but
if
by
oath
he
can
cleare
himselfe
of
all
unfaithfulnesse
and
negligence
,
the
owner
and
not
he
must
beare
the
losse
,
Exod.
22.
7
,
8.
What
is
the
duty
of
Feoduciaries
and
Executors
?
That
they
faithfully
discharge
their
trust
,
and
doe
their
will
(
and
not
their
owne
)
who
have
reposed
confidence
in
them
.
How
doe
they
offend
?
When
they
faile
in
their
trust
,
and
aime
more
at
their
owne
profit
,
then
at
the
performing
of
their
will
who
have
entrusted
them
,
or
the
faithfull
discharge
of
their
duty
.
These
are
duties
which
respect
things
committed
to
trust
:
what
say
you
of
persons
thus
intrusted
?
Those
are
Pupills
,
What
is
the
duty
of
their
Tutors
and
Guardians
?
That
they
carry
themselves
towards
them
faithfully
,
according
to
the
trust
reposed
in
them
;
and
like
Parents
,
aime
chiefly
at
the
good
of
their
Pupils
and
Wards
,
and
not
their
owne
gaine
and
profit
,
Esth.
2.
7.
remembring
that
they
shall
one
day
be
called
to
give
an
account
of
these
persons
committed
to
their
charge
and
trust
,
and
of
all
the
goods
belonging
unto
them
.
So
much
of
just
getting
goods
:
now
in
the
order
propounded
we
are
come
to
the
just
possession
,
and
retention
of
them
:
what
is
required
unto
this
just
possession
?
Two
things
.
First
,
the
keeping
of
our
owne
goods
.
Secondly
,
the
restitution
of
that
which
justly
belongeth
to
others
.
What
doth
this
Commandement
require
of
us
in
the
former
respect
?
That
we
be
not
wanting
to
the
just
preservation
,
not
onely
of
our
neighbours
,
but
also
of
our
owne
goods
.
How
prove
you
this
.
Because
our
goods
are
Gods
Talents
,
eommitted
unto
us
;
of
which
wee
must
give
an
account
to
our
great
Lord
and
Master
.
And
therefore
if
through
our
owne
fault
and
negligence
wee
suffer
them
to
bee
lost
,
or
to
be
taken
unjustly
from
us
,
we
rob
our selves
,
and
the
poore
also
,
who
have
right
unto
that
which
wee
can
well
spare
from
our
owne
uses
.
What
doth
this
Commandement
require
concerning
restitution
of
other
mens
goods
?
That
we
readily
restore
those
goods
which
either
we
have
unjustly
gotten
from
the
right
owners
,
How
doe
you
prove
that
goods
unjustly
gotten
ought
to
be
restored
?
Both
by
Gods
Precepts
,
the
examples
of
the
godly
,
and
necessary
reasons
.
For
the
first
,
God
strictly
requireth
,
that
if
any
thing
be
unjustly
gotten
,
as
either
by
violence
,
or
by
fraud
and
deceit
,
or
any
other
wayes
,
restitution
bee
made
to
the
true
owner
,
Lev.
6.
2
,
3
,
4
,
5.
Num.
5.
6
,
7
,
8.
By
what
examples
doe
you
evince
it
?
Before
the
Law
,
by
the
example
of
Jacob
and
his
sonnes
,
Gen.
43.
12
21.
Vnder
the
Law
,
by
the
profession
of
Samuel
,
1
Sam.
12.
4.
and
the
practice
of
Micah
,
Judges
17.
2.
who
,
though
an
Idolater
,
made
conscience
of
it
;
and
of
the
Jewes
,
Nehem.
5.
11
,
12.
And
under
the
Gospell
we
have
the
example
of
Zaccheus
,
Luke
19.
8.
Yea
Judas
himselfe
,
being
convinced
of
his
sinne
,
maketh
restitution
:
so
that
they
herein
are
worse
then
Judas
who
refuse
to
doe
it
.
What
reason
have
you
for
it
?
Because
it
is
a
duty
necessarily
to
be
performed
by
all
that
hope
for
salvation
:
For
without
restitution
wee
can
neither
have
any
true
faith
to
perswade
us
that
our
sinne
of
Theft
is
remitted
,
nor
any
sincere
Repentance
.
For
God
pardons
no
sin
which
we
still
pertinaciously
retaine
and
live
in
,
Prov.
28.
13.
But
he
that
restoreth
not
ill-gotten
goods
,
liveth
still
in
his
theft
,
and
repenteth
not
of
it
,
seeing
restitution
is
an
inseparable
fruit
of
repentance
,
Ezek.
33.
15.
But
what
is
to
be
considered
in
this
restitution
?
Foure
things
.
First
,
who
is
to
make
it
;
namely
,
every
man
who
hath
gotten
any
thing
unjustly
,
either
by
force
or
fraud
,
by
contract
or
out
of
contract
,
by
calumny
,
and
false
accusation
,
by
lying
,
oppression
,
or
any
other
evill
course
,
Luke
19.
8.
Numb
.
5.
6
Lev.
6.
23.
Secondly
,
to
whom
restitution
is
to
be
made
;
namely
,
to
him
who
is
wronged
,
defrauded
or
oppressed
;
Lev.
6.
5.
or
to
his
kindred
,
if
he
bee
dead
,
or
if
none
such
can
be
found
,
to
pious
uses
.
Thirdly
,
how
much
ought
to
be
restored
;
to
wit
,
all
the
whole
that
is
unjustly
gotten
,
if
he
be
able
,
or
at
least
so
much
to
the
uttermost
as
he
is
able
;
yea
the
Law
of
God
required
,
that
to
the
principall
a
fifth
part
should
be
added
,
Lev.
6.
5.
Numb
.
5.
7.
And
even
equity
it selfe
requireth
,
that
beside
the
principall
it selfe
,
so
much
more
should
be
added
as
the
party
is
damnified
by
this
unjust
detention
of
his
goods
.
Fourthly
,
when
this
restitution
ought
to
be
made
;
namely
,
not
at
the
end
of
our
lives
,
or
after
our
death
;
but
as
soone
as
we
repent
,
and
desire
at
Gods
hands
that
our
sin
should
be
forgiven
.
We
must
confesse
,
bewayle
,
and
forsake
our
sin
,
that
God
may
be
reconciled
unto
us
,
and
then
we
must
make
satisfaction
to
our
wronged
Neighbour
,
Mat.
5.
23
,
24.
What
are
the
things
,
which
though
they
be
justly
gotten
,
yet
are
unjustly
detained
?
Such
things
as
others
having
lost
,
we
have
found
:
For
such
things
come
unto
us
by
the
disposing
of
Gods
providence
,
and
we
may
justly
keep
them
till
we
can
find
out
the
true
owners
;
so
that
we
make
diligent
enquiry
after
them
,
with
a
resolution
to
restore
what
we
have
thus
found
,
when
we
know
to
whom
they
belong
,
Deut.
22.
3.
Exod.
23.
4.
Hitherto
of
the
duties
which
belong
to
just
getting
and
possession
of
goods
:
Now
what
is
required
to
the
right
use
of
them
?
Two
things
:
Fruition
,
in
respect
of
our selves
;
and
communication
,
in
respect
of
others
,
Prov.
5.
15
,
16.
What
is
required
to
the
former
?
That
we
thankfully
and
comfortably
enjoy
Gods
blessings
which
he
hath
bestowed
upon
us
,
Eccles.
5.
17
,
18.
How
must
this
be
done
?
By
exercising
two
vertues
.
The
first
is
Parsimony
or
thriftinesse
,
whereby
we
honestly
keep
and
preserve
our
goods
,
that
they
be
not
vainly
and
unprofitably
mis-spent
,
John
6.
12.
Prov.
27.
23.
to
28.
The
second
is
Frugality
,
whereby
we
dispose
of
our
goods
justly
and
honestly
gotten
,
to
fit
and
necessary
uses
,
in
a
sober
and
moderate
manner
.
What
vertues
then
must
here
concurre
in
the
right
use
of
our
goods
?
These
foure
:
1.
Iustice
in
getting
them
.
2.
Thriftinesse
in
keeping
them
.
3.
Frugality
in
enjoying
them
.
4.
Liberality
in
communicating
them
.
For
without
justice
,
parsimony
degenerateth
into
covetousnesse
;
Frugality
without
liberality
,
into
sordid
miserlinesse
;
Liberality
without
parsimony
and
frugality
,
into
prodigality
.
What
vices
are
opposed
to
these
vertues
?
Two
:
1.
Tenacity
,
or
sordid
gripplenesse
.
Secondly
,
profusion
,
and
wastefulnesse
.
What
is
tenacity
?
A
kinde
of
covetousnesse
which
restraineth
men
,
both
from
communicating
their
goods
to
others
,
and
from
enjoying
them
themselves
,
Eccles.
6.
2.
&
5.
10
,
11.
Wherein
doe
such
offend
?
By
committing
a
double
theft
.
First
,
against
their
neighbours
,
seeing
God
hath
not
made
them
absolute
owners
of
their
riches
,
but
Stewards
,
who
must
dispose
of
them
also
for
the
good
of
others
,
which
if
they
doe
not
,
they
rob
them
of
their
right
,
James
5.
1
,
2
,
3.
Secondly
,
against
themselves
,
in
defrauding
their
owne
soules
of
the
use
of
those
blessings
which
God
hath
allowed
them
,
Eccles.
4.
8.
What
doe
you
think
of
such
Misers
?
First
,
that
none
are
more
wicked
,
seeing
they
are
neither
good
for
themselves
,
nor
others
,
Eccles.
14.
5.
Secondly
,
none
poorer
,
seeing
though
they
possesse
much
,
yet
they
enjoy
nothing
,
and
want
as
well
what
they
have
,
as
what
they
have
not
.
Thirdly
,
none
more
foolish
,
seeing
they
want
for
feare
of
wanting
,
and
live
poore
that
they
may
dye
rich
.
Fourthly
,
none
more
wretched
,
seeing
they
deprive
themselves
both
of
the
comforts
of
this
life
,
and
of
the
joyes
of
the
life
to
come
.
What
is
the
other
extreame
?
Profusion
and
wastfulnesse
:
Or
secondly
,
in
wasting
their
goods
in
dishonest
&
riotous
courses
,
tending
to
luxurie
and
riot
,
whereby
they
necessitate
themselves
to
use
all
unlawfull
meanes
to
get
so
much
more
wealth
as
may
serve
to
maintaine
their
riotous
expences
;
and
so
Luxury
becommeth
the
mother
of
Covetousnesse
;
and
Covetousnesse
the
nurse
of
Luxuriousnesse
.
What
is
the
use
of
our
goods
respecting
others
?
It
is
by
communication
or
liberall
alienation
of
them
for
the
use
and
benefit
of
others
.
What
vertues
are
hereunto
required
?
Two
:
Liberality
and
Iustice.
Secondly
,
Iustice
,
that
we
thus
communicate
that
onely
which
is
our
owne
.
And
these
must
goe
hand
in
hand
,
and
are
therefore
conjoyned
by
Salomon
,
Proverbs
21.
21.
What
are
the
kindes
of
liberall
alienation
?
They
are
two
.
For
it
is
for
a
certaine
time
onely
,
or
for
ever
.
What
is
that
which
is
onely
for
a
certaine
time
?
It
is
either
a
liberall
alienation
of
the
use
onely
of
a
thing
for
a
certaine
time
,
Deut.
15.
7.
8
,
Matth.
5.
42.
Luke
6.
35.
What
is
that
alienation
which
is
for
ever
?
It
is
free
giving
,
Cor.
9.
7.
Acts
20.
35.
What
is
further
required
to
it
?
That
it
be
not
only
free
,
but
also
just
,
giving
that
only
which
is
a
mans
owne
,
and
not
anothers
,
which
were
no
better
then
theft
:
As
when
a
man
by
lavish
giving
defraudeth
his
children
of
their
inheritance
,
or
giveth
his
goods
or
lands
from
his
daughters
to
strangers
,
or
remote
kindred
of
his
name
,
because
he
hath
no
sonnes
to
continue
it
.
Secondly
,
That
we
make
good
choice
of
those
upon
whom
we
confer
benefits
,
either
for
their
worth
or
indigency
;
but
especially
,
we
must
give
and
doe
good
to
those
who
are
of
the
houshold
of
faith
,
Gal.
6.
10.
What
are
the
uses
unto
which
we
must
freely
contribute
?
They
are
either
publick
or
private
,
and
the
publick
are
either
civill
or
Ecclesiasticall
.
What
are
the
Civill
?
When
as
we
freely
give
our
goods
for
the
service
,
preservation
and
benefit
of
the
Common-wealth
,
both
in
the
time
of
peace
and
warre
.
To
which
uses
we
must
give
freely
,
to
the
uttermost
of
our
ability
:
yea
,
even
above
it
,
when
the
necessity
of
the
State
requireth
it
,
seeing
the
good
of
the
whole
body
must
be
preferred
before
the
good
of
any
particular
member
,
2
Sam.
17.
27
,
28
,
29.
What
are
the
Ecclesiasticall
?
When
as
we
give
freely
for
the
maintenance
of
the
Ministery
,
and
means
of
Gods
Worship
,
tending
to
the
salvation
of
our
soules
.
To
which
uses
we
must
give
so
much
the
more
cheerefully
,
as
the
soule
is
to
be
preferred
before
the
body
,
or
outward
estate
,
Luke
10.
and
last
.
Prov.
3.
9.
An
example
whereof
we
have
in
the
Israelites
,
Exod.
36.
5
,
6.
1
Chron.
29.
9.
And
if
they
were
so
free
and
liberall
in
giving
towards
the
building
of
the
Tabernacle
and
Temple
,
how
much
more
should
we
towards
the
building
of
Gods
spirituall
Houses
and
Temples
for
the
Holy-Ghost
?
What
are
the
private
uses
?
For
the
benefit
and
reliefe
of
private
men
,
whose
necessity
doth
require
it
of
us
according
to
our
abilities
;
and
these
are
those
Almes-deeds
,
and
other
works
of
mercy
,
unto
which
the
Apostle
exhorteth
,
Heb.
13.
16.
And
are
partly
fruits
of
mercy
,
and
partly
of
brotherly
love
,
and
Christian
charity
,
of
which
we
shall
have
occasion
to
speake
afterwards
.
Hitherto
you
have
spoken
of
the
duties
respecting
our
owne
and
Neighbours
person
,
both
in
regard
of
life
in
the
sixth
,
and
of
chastity
in
the
seventh
,
as
also
our
owne
and
their
gods
in
the
eighth
.
Now
what
is
the
ninth
Commandement
?
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
.
What
is
the
maine
scope
and
end
at
which
God
aymeth
in
this
Commandement
?
The
conservation
of
truth
amongst
men
,
and
of
our
owne
and
Neighbours
fame
and
good
name
.
Why
doth
God
so
much
regard
truth
?
Because
it
is
most
deare
unto
him
;
for
he
is
the
God
of
truth
,
Deut.
32.
4.
Psal.
31.
5.
yea
truth
it selfe
,
John
14.
6.
Therefore
Christ
came
into
the
world
,
that
he
might
beare
witnesse
unto
the
truth
,
John
18.
37.
and
by
speaking
the
truth
God
is
glorified
,
Josh.
7.
19.
Why
doth
he
respect
so
much
our
fame
and
good
name
?
Because
it
is
his
owne
good
gift
,
and
therefore
he
taketh
care
to
preserve
that
unto
us
,
which
himself
hath
given
.
What
was
the
occasion
of
this
commandement
?
First
,
Psal.
58.
3.
Rom.
3.
4.
as
appeareth
hereby
,
in
that
we
no
sooner
speak
then
lye
,
and
not
onely
for
advantage
,
but
without
any
cause
,
out
of
meer
vanity
.
Secondly
,
out
of
a
naturall
disposition
men
are
ready
to
trespasse
against
the
fame
and
good
name
of
others
;
and
this
ariseth
out
of
meere
envie
and
pride
,
which
maketh
us
ready
to
abase
others
,
to
advance
our selves
:
And
these
corruptions
God
opposeth
in
this
commandement
.
What
is
the
thing
that
is
here
chiefly
forbidden
?
That
we
should
not
in
legall
proceedings
and
Courts
of
justice
give
a
false
testimony
concerning
our
neighbours
,
Thou
shalt
not
answere
a
false
testimony
concerning
thy
neighbour
,
which
imply
a
precedent
question
or
examination
,
unlesse
we
will
say
that
answering
is
here
used
for
speaking
or
saying
,
as
it
is
often
times
,
Matth.
11.
25.
Luk.
14.
3
,
5.
Matth.
28.
5.
and
then
the
meaning
is
,
that
we
must
not
give
a
false
testimony
of
our
neighbour
either
publikely
or
privately
,
whether
it
be
with
or
against
him
;
or
if
we
had
rather
take
it
of
legall
testimonies
in
Courts
of
justice
,
then
by
a
synecdoche
we
must
under
this
one
kinde
understand
all
other
kindes
of
false
testimonies
,
but
this
is
here
named
as
the
chiefe
,
and
of
all
the
rest
most
hurtfull
and
pernicious
,
to
comprehend
under
it
all
the
rest
,
as
it
is
in
the
other
commandements
.
What
then
is
the
negative
part
of
this
commandement
?
It
generally
forbiddeth
all
false
,
What
doth
the
affirmative
part
require
?
Two
things
:
Why
are
our
words
and
speeches
so
much
to
be
regarded
,
seeing
they
are
but
winde
,
as
is
commonly
supposed
?
Great
care
is
to
be
had
of
our
speech
,
seeing
it
is
an
excellent
faculty
peculiar
to
man
,
and
being
a
speciall
gift
of
God
it
must
not
be
abused
to
Gods
dishonour
and
our
owne
destruction
.
Neither
are
words
slightly
to
be
regarded
,
seeing
we
must
give
account
of
every
idle
word
,
and
by
our
words
we
shall
be
justified
or
condemned
,
Matth.
12.
37.
And
the
wise
man
telleth
us
,
that
death
and
life
are
in
the
power
of
the
tongue
,
Pro.
18.
21.
and
that
a
wholesome
tongue
is
a
tree
of
life
,
whereas
an
evill
tongue
is
an
unruly
evill
,
and
full
of
deadly
poison
,
James
3.
8.
which
if
we
doe
not
subdue
and
rule
,
whatsoever
profession
we
make
of
Religion
it
is
all
in
vaine
James
1.
26.
What
is
the
summe
of
the
duties
of
the
tongue
here
required
?
That
our
speeches
be
both
true
and
charitable
:
Unto
what
heads
then
are
these
duties
of
the
Tongue
,
required
in
this
Commandement
,
to
be
referred
?
Vnto
two
:
1.
The
conservation
of
truth
amongst
men
;
And
2.
the
conservation
of
our
owne
and
our
neighbours
fame
and
good
name
.
What
have
you
to
say
concerning
Truth
?
Two
things
.
Secondly
,
the
meanes
of
conserving
it
.
What
is
to
be
considered
in
truth
it selfe
?
Three
things
,
First
,
what
it
is
.
Secondly
,
whether
it
be
to
be
professed
.
Thirdly
,
after
what
manner
.
What
is
truth
or
veracity
?
It
is
an
habit
of
speaking
that
which
is
true
from
our
hearts
,
Psal.
15.
2.
What
is
required
hereunto
?
Two
things
.
First
,
that
our
speech
be
agreeable
to
our
minds
.
Secondly
,
that
our
minds
be
agreeable
to
the
thing
:
For
though
we
speak
that
which
is
true
,
yet
if
we
think
it
false
,
we
are
lyers
,
because
our
tongue
agreeth
not
with
our
mindes
:
and
if
that
we
speak
be
false
,
and
yet
we
think
it
true
,
we
doe
not
speak
truely
,
for
though
truth
be
in
our
hearts
,
yet
a
lye
is
in
our
mouths
;
and
though
we
cannot
be
called
lyers
,
because
we
speak
as
we
think
,
yet
may
we
be
said
to
tell
a
lye
,
because
that
we
say
is
false
.
What
great
necessity
is
there
of
this
truth
?
Very
great
:
for
if
speech
be
necessary
,
(
as
all
confesse
)
then
also
speaking
truth
,
without
which
there
would
be
no
use
of
speech
;
for
take
away
truth
,
and
it
were
better
that
we
were
dumbe
,
then
that
we
should
be
endued
with
this
faculty
of
speaking
What
other
motives
are
there
to
embrace
it
?
Because
it
is
both
commended
and
commanded
in
the
Scripture
:
It
is
commended
as
a
vertue
which
God
greatly
loveth
,
Psal.
51.
8.
as
a
note
of
a
Citizen
of
heaven
,
Psal.
15.
2.
and
of
one
who
shall
be
established
for
ever
,
Pro.
12.
19.
It
is
commanded
Ephes.
4.
25.
Zach.
8.
16
,
19.
Is
it
onely
sufficient
to
know
the
truth
and
beleeve
it
?
No
:
Rom.
10.
9
,
10.
Matth.
10.
32
,
33.
How
must
the
truth
he
professed
?
Freely
and
simply
.
How
is
it
done
freely
?
When
as
we
professe
it
willingly
and
undauntedly
,
so
farre
forth
as
the
matter
,
place
,
and
time
doe
require
.
So
Dan.
3.
16
,
17
,
18.
Acts
4.
8
,
10
,
13.
How
is
it
done
simply
?
When
as
it
is
done
without
guile
and
dissimulation
,
shifts
or
shuffles
.
What
are
the
vices
opposite
to
truth
?
They
are
two
:
Secondly
,
vanity
,
or
an
habite
of
lying
.
What
is
lying
?
It
is
twofold
:
First
,
when
we
speak
that
which
is
false
.
Secondly
,
when
as
we
speak
that
which
is
true
,
falsly
,
and
with
a
mind
to
deceive
.
What
is
it
to
speak
that
which
is
false
?
When
as
we
doe
not
speak
as
the
thing
is
,
whether
we
thinke
it
true
or
no.
What
is
it
to
speak
falsly
?
When
as
we
doe
not
speak
as
we
think
,
whether
the
thing
be
true
or
false
.
What
are
the
reasons
which
may
disswade
from
lying
?
1.
Because
God
is
true
,
2.
Because
it
is
strictly
forbidden
in
the
Scriptures
,
Lev.
9.
11.
Exod.
23.
7.
Col.
3.
9.
Eph.
4.
25.
3.
Because
the
lyer
sinneth
grievously
,
not
onely
against
his
neighbour
,
but
also
against
God
himself
,
Lev.
6.
2.
4.
Because
the
Scriptures
condemne
lying
as
the
spawne
of
the
old
serpent
,
John
8.
44.
and
as
a
thing
abominable
and
odious
unto
God
,
Pro.
12.
22.
&
6.
17.
5.
Because
it
perverteth
the
use
of
speech
,
taketh
away
all
credit
and
faith
between
man
and
man
,
and
quite
overthroweth
all
humane
society
,
which
cannot
stand
without
contracts
and
commerce
,
nor
they
without
truth
.
Lastly
,
because
God
severely
punisheth
lyes
,
Pro.
19.
5
,
9.
Psal.
5.
6.
Acts
5.
1
,
2
,
3
,
&c.
and
that
both
in
this
life
with
infamy
and
disgrace
,
for
it
maketh
a
man
esteemed
base
and
of
no
credit
,
so
that
the
usuall
lyer
is
not
beleeved
when
he
speaketh
truth
,
Eccles.
34.
4.
And
in
the
life
to
come
,
for
it
excludeth
out
of
heaven
,
Apoc.
22.
15.
and
casteth
men
into
that
lake
which
burneth
with
fire
and
brimstone
,
chap.
21.
8.
How
are
lyes
usually
distinguished
?
Into
three
sorts
,
-
Merry
Lyes
.
-
Officious
Lyes
.
-
Pernicious
Lyes
.
What
are
merry
Lyes
?
Such
as
are
spoken
onely
to
delight
the
hearers
,
and
make
sport
.
Are
such
to
be
condemned
as
sinfull
,
seeing
they
doe
no
man
hurt
?
Yes
verily
,
for
the
Scriptures
condemne
not
onely
false
,
but
also
all
vaine
speeches
,
Matth.
12.
29.
Secondly
,
because
they
are
against
truth
,
and
cannot
be
spoken
without
impeaching
of
it
.
Thirdly
,
lies
must
not
be
spoken
to
delight
Princes
,
who
have
most
cause
of
care
and
trouble
,
Hos.
7.
3.
Fourthly
,
lyes
must
not
be
spoken
for
profit
,
and
therefore
much
lesse
for
delight
.
What
are
officious
Lyes
?
Such
as
are
spoken
either
for
our
owne
,
or
neighbours
profit
,
and
doe
not
hurt
any
man
.
Are
such
lyes
unlawfull
likewise
?
Yes
surely
,
and
upon
the
same
grounds
;
for
though
we
may
buy
the
truth
at
a
deare
purchase
,
yet
we
must
not
sell
it
at
any
rate
,
Prov.
23.
23.
And
if
it
be
unlawfull
to
lye
in
the
cause
of
God
,
because
it
hath
no
need
to
be
supported
by
our
lyes
,
Iob
13.
7
,
8.
much
lesse
for
our
owne
or
neighbours
profit
.
What
doe
you
call
Vanity
in
lying
?
When
men
by
a
corrupt
custome
are
so
habituated
to
lying
,
that
they
will
lye
for
every
cause
,
yea
even
for
no
cause
,
and
when
they
might
attain
their
ends
as
well
and
easily
by
speaking
truth
.
What
vices
are
opposite
to
Freedome
and
Liberty
in
speaking
the
truth
?
They
are
either
in
the
excesse
,
What
in
the
excesse
?
Vnseasonable
and
undiscreet
profession
of
the
truth
,
with
the
danger
or
losse
of
our selves
or
others
,
when
neither
the
glory
of
God
,
nor
our
own
,
or
neighbours
good
doth
require
it
.
And
in
such
cases
our
Saviour
himselfe
would
not
professe
the
truth
,
though
he
were
pressed
unto
it
by
his
malicious
enemies
,
Iohn
18.
20
,
21.
Because
he
should
thereby
have
but
cast
Pearles
before
Swine
,
contrary
to
his
owne
Doctrine
,
Matth.
7.
6.
What
is
opposite
in
defect
?
When
either
out
of
a
cowardly
fear
,
or
some
other
sinister
respect
wee
deny
the
truth
in
our
words
,
or
betray
it
by
our
silence
.
Of
the
former
we
have
an
example
in
Peter
,
Matth.
26
of
the
other
in
those
weak
Christians
,
2
Tim.
4.
16.
But
is
it
not
sometime
lawfull
to
conceale
the
truth
?
Yes
surely
,
when
neither
the
glory
of
God
,
nor
our
owne
,
or
neighbours
good
doe
require
the
profession
of
it
,
but
yet
with
this
caution
,
that
we
doe
not
speak
any
untruth
to
conceale
it
.
1
Sam.
16.
2.
5.
What
is
opposed
to
simplicity
in
speaking
the
truth
?
Simulation
or
double
dealing
;
What
is
that
in
our
words
?
When
wee
speake
one
thing
,
and
thinke
another
,
or
speake
with
an
heart
and
a
heart
,
in
the
Scripture
phrase
,
Psalme
12.
2.
This
is
called
a
deceitfull
tongue
and
mouth
,
Zeph.
3.
13.
and
a
tongue
that
frameth
deceit
,
Psalme
50.
19.
as
it
is
described
,
Psalme
52.
22.
Ier.
9.
8
,
9.
The
which
is
to
be
avoyded
,
Psalme
34.
14.
and
Christs
example
to
be
imitated
,
1
Pet.
2.
22.
What
is
simulation
in
our
deeds
?
When
as
one
thing
is
pretended
,
and
another
thing
is
intended
.
So
Ioab
killed
Abner
,
and
Amasa
under
pretence
of
friendship
.
But
howsoever
this
is
esteemed
policie
with
men
,
yet
it
is
odious
to
God
,
Psal.
5.
7.
and
punished
with
immature
death
,
Psal.
55
and
last
.
You
have
spoken
of
truth
it selfe
,
and
the
opposites
unto
it
;
now
shew
what
are
the
meanes
of
it
?
They
are
of
two
sorts
.
First
,
that
it
may
be
amongst
men
.
Secondly
,
that
it
may
have
a
profitable
being
.
What
is
required
to
the
being
of
it
.
Two
things
.
First
,
that
it
may
be
knowne
.
Secondly
,
that
being
knowne
,
it
may
be
preserved
.
What
is
required
to
the
knowing
of
it
?
Two
things
.
First
,
a
love
of
the
truth
.
Secondly
,
teachablenesse
.
What
is
the
love
of
the
truth
?
First
,
when
as
men
are
so
affected
towards
the
truth
,
that
they
study
with
all
their
endeavour
to
get
it
,
but
will
not
sell
it
at
any
price
,
Proverbs
23
,
23.
Secondly
,
when
as
they
are
willing
to
defend
it
upon
all
occasions
,
Ecclus.
4.
33.
What
is
opposite
hereunto
?
First
,
love
of
lies
,
which
excludeth
out
of
heaven
,
Apoc.
22.
15.
Secondly
,
voluntary
ignorance
,
2
Pet.
3.
5.
What
is
opposite
to
the
defence
of
truth
?
When
as
it
is
deserted
or
opposed
.
What
is
teachablenesse
?
A
fruit
of
the
love
of
truth
:
when
as
men
are
ready
and
willing
to
admit
the
truth
,
and
to
give
place
to
better
reasons
,
Acts
17.
11.
What
is
further
required
to
the
preserving
of
truth
?
That
we
be
constant
,
and
not
carried
away
with
every
winde
of
Doctrine
,
Eph.
4.
14.
And
these
two
vertues
must
concurre
:
for
teachablenesse
without
constancy
degenerateth
into
levity
and
vain
credulity
,
and
constancy
without
teachablenesse
into
pertinacie
.
What
are
the
meanes
of
the
profitable
being
of
truth
amongst
men
?
Profitable
speech
;
which
is
accompanied
and
furthered
with
curtesie
,
and
civility
,
and
remedied
with
silence
.
When
is
our
speech
profitable
?
First
,
Psalme
50.
and
last
.
Ephes.
5.
4.
Iames
5.
13.
And
Gods
glory
is
the
end
of
our
speech
,
when
as
it
is
chiefely
referred
thereunto
.
How
doth
our
speech
tend
to
our
neighbours
profit
?
First
and
chiefly
when
it
tendeth
to
his
spirituall
good
and
edification
,
as
instructing
the
ignorant
,
counselling
them
that
need
counsell
,
comforting
the
afflicted
,
strengthening
the
weak
,
exhorting
the
sluggish
,
admonishing
them
that
erre
,
and
rebuking
them
who
wilfully
offend
.
Secondly
,
when
it
tendeth
to
his
temporall
profit
either
for
his
honest
delight
in
a
witty
and
facetious
way
,
called
Vrbanity
,
which
may
be
called
the
sauce
that
seasoneth
truth
,
2
Cor.
12.
15.
or
for
his
profit
,
when
as
it
hath
some
necessary
use
for
the
good
of
his
body
or
state
.
What
is
the
meanes
of
furthering
this
profitable
truth
in
our
speeches
?
Curtesie
and
affability
,
What
is
the
remedy
against
the
contrary
vice
?
Taciturnity
,
Pro.
17.
and
last
,
10.
19.
Jam.
1.
19.
and
is
commended
to
all
,
especially
to
women
,
1
Tim.
2.
11
,
12.
and
young
men
in
the
presence
of
their
elders
and
betters
,
Ecclus
32.
9.
And
these
two
vertues
,
taciturnity
and
affability
,
must
goe
together
;
for
affability
without
seasonable
silence
degenerateth
into
vaine
babling
;
and
silence
without
affability
into
Cynicall
sullennesse
,
and
sowre
churlishnesse
.
What
are
the
opposites
to
these
vertues
,
and
namely
to
profitable
speech
?
They
are
two
:
Secondly
,
that
which
is
hurtfull
.
What
is
unprofitable
and
vaine
speech
?
That
which
is
not
referred
either
to
Gods
glory
,
or
our
own
or
neighbours
good
,
which
is
condemned
in
the
Scripture
,
Psal.
12.
2.
Deut.
5.
20.
Tit.
3.
9.
Pro.
30.
8.
and
accountable
at
the
day
of
judgment
,
Matth.
12.
36.
What
is
hurtfull
speech
?
First
,
Secondly
,
that
which
tendeth
to
our
owne
and
neighbours
hurt
,
and
is
opposed
either
to
edification
,
or
the
temporall
good
of
his
person
,
name
,
or
state
.
What
is
speech
opposite
to
edification
?
Rotten
and
unsavoury
speech
,
What
are
the
kinds
of
this
rotten
speech
?
They
are
many
:
as
by
our
words
to
misse-lead
men
,
to
give
evill
counsell
,
grieve
the
afflicted
,
to
encourage
men
to
run
on
in
sinne
,
to
praise
men
in
their
evill
courses
,
and
the
like
.
What
vices
are
opposed
to
Urbanity
?
There
are
divers
:
some
in
the
excesse
,
as
witty
speeches
wantonly
wicked
,
scurrility
,
talkativenesse
,
and
vaine
babling
.
In
the
defect
,
such
speeches
as
are
foolish
and
unsavoury
.
What
vices
are
opposite
to
Affability
?
In
the
excesse
,
counterfeit
Complements
,
2
Sam.
15.
5.
Secondly
,
lightnesse
and
idle
talk
.
And
in
the
defect
▪
Morosity
,
and
churlish
speeches
.
What
vices
are
opposed
to
seasonable
silence
?
Prating
,
and
immoderate
and
unseasonable
multiplying
of
words
,
Pro.
10.
19.
Psal.
140.
11.
Secondly
,
futility
,
when
men
can
hold
in
no
secrets
;
but
unseasonably
vent
out
all
that
is
in
their
mindes
,
Prov.
15.
28.
and
12.
23.
and
29.
11.
Ecclus
21.
29.
Thirdly
,
unseasonable
suppressing
of
truth
with
silence
.
You
have
spoken
of
conserving
of
truth
,
now
speak
of
our
fame
and
good
name
:
and
first
shew
why
it
is
to
be
respected
?
We
ought
to
have
singular
care
of
preserving
of
our
owne
and
neighbours
good
name
,
Eccles.
7.
2.
Pro.
15.
30.
&
22.
1.
What
is
required
to
the
conserving
of
our
neighbours
good
name
?
First
,
an
internall
disposition
,
care
,
and
study
of
preserving
it
,
which
we
shall
shew
by
these
fruits
:
First
,
when
we
are
glad
of
it
,
and
rejoice
in
it
,
Rom.
1.
8.
Coloss.
1.
3
,
4.
and
are
grieved
when
as
it
is
blacked
and
blemished
.
What
other
fruits
are
there
of
it
?
They
respect
either
our
hearing
,
judgment
,
or
reports
.
Our
hearing
;
first
,
when
as
we
shut
our
eares
to
whisperers
and
slanderers
;
for
their
detractions
and
slanders
cannot
hurt
our
neighbours
good
name
,
if
we
will
not
heare
and
beleeve
them
,
Pro.
25.
23.
And
this
is
a
note
of
a
Citizen
of
heaven
,
Psal.
15.
3.
Secondly
,
when
as
we
willingly
and
cheerfully
heare
the
praises
of
our
neighbours
,
which
is
a
signe
of
an
honest
heart
,
that
is
free
from
self-love
and
envie
.
What
is
required
in
the
judgement
?
A
candid
and
ingenuous
disposition
to
preserve
our
neighbours
fame
,
and
in
all
things
doubtfull
to
judge
the
best
of
his
words
and
deeds
.
What
are
the
fruits
hereof
?
Not
to
nourish
hard
conceits
of
him
,
but
when
they
arise
to
suppresse
them
,
if
the
grounds
of
them
be
not
very
probable
.
Secondly
,
not
to
beleeve
rashly
any
evill
of
our
neighbour
.
Thirdly
,
to
take
and
conster
all
things
well
done
and
spoken
by
him
in
the
best
sense
.
Fourthly
,
to
interpret
and
take
things
doubtfull
in
the
better
part
.
What
are
the
fruits
respecting
reports
?
Silence
and
secrecy
:
For
it
is
a
Christian
duty
to
keep
secret
our
neighbours
faults
,
which
proceed
from
infirmity
and
humane
frailty
,
unlesse
it
be
to
amend
him
by
admonition
or
seasonable
reproofe
,
Lev.
19.
17.
Matth.
18.
15
,
16.
Gen.
37.
2.
1
Cor.
1.
11.
or
to
give
warning
to
the
hearer
,
that
he
may
prevent
some
evill
that
is
intended
against
him
,
Jer.
40.
14.
Act.
23.
16.
or
to
preserve
him
that
he
be
not
infected
with
the
contagion
of
his
sinne
with
whom
he
converseth
:
or
finally
,
when
himselfe
is
necessitated
to
discover
anothers
faults
and
crimes
,
lest
by
silence
he
become
accessary
unto
them
,
as
in
case
of
Felony
,
Murther
,
or
Treason
,
Eccles.
19.
8.
What
are
the
vices
opposite
to
these
vertues
?
To
the
care
of
preserving
our
neighbours
name
is
opposed
,
First
,
carelesnesse
,
as
if
it
did
not
concerne
us
,
which
argueth
defect
of
love
.
Secondly
,
a
study
and
desire
to
detract
from
his
fame
,
and
to
lessen
his
credit
and
estimation
,
which
is
a
fruit
of
hatred
and
envie
,
Matth.
21.
15.
What
are
the
vices
opposite
to
those
vertues
which
respect
the
meanes
?
They
are
referred
either
to
hearing
,
the
judgement
,
or
report
.
What
are
those
which
respect
hearing
?
First
,
to
have
itching
eares
after
such
rumors
as
tend
to
our
Neighbors
infamy
and
disgrace
,
forbidden
,
Exod.
23.
1.
Prov.
17.
4.
which
was
Sauls
sin
,
1
Sam.
24.
10.
Secondly
,
to
have
our
eares
open
to
heare
calumnies
and
reproaches
,
and
shut
to
our
Neighbours
praises
,
which
is
a
fruit
of
envy
and
self-love
.
What
are
the
vices
which
respect
the
judgement
?
They
are
vices
opposite
to
candid
ingenuity
;
as
first
,
suspiciousnesse
,
when
we
suspect
evill
of
our
Neighbour
without
just
cause
,
and
upon
every
slight
occasion
,
1
Tim.
6.
4.
which
is
a
false
testimony
of
the
heart
.
Secondly
,
to
beleeve
rashly
rumors
reported
from
others
,
tending
to
the
disgrace
of
our
Neighbours
,
which
have
no
sure
ground
;
which
was
Putiphars
fault
,
Gen.
39.
19.
and
Davids
,
2
Sam.
16.
3
,
4.
Thirdly
,
hard
and
uncharitable
censures
;
either
in
respect
of
their
sayings
and
doings
,
sinisterly
interpreting
things
well
spoken
or
done
,
or
taking
things
doubtfull
in
the
worst
sense
:
or
in
respect
of
their
persons
,
censuring
and
condemning
them
rashly
,
when
as
we
have
no
just
cause
,
1
Sam.
1.
13.
Acts
2.
13.
Luke
7.
39.
and
13.
1.
Acts
28.
4.
What
vice
respecteth
report
?
First
,
when
as
men
raise
false
reports
against
their
Neighbours
.
Secondly
,
when
as
they
discover
uncharitably
their
secret
faults
,
especially
arising
from
infirmity
and
humane
frailty
,
Prov.
10.
18.
What
is
opposite
to
the
externall
profession
of
truth
,
concerning
our
neighbour
,
which
ought
to
be
charitable
?
First
,
a
malicious
testimony
,
though
true
,
which
ariseth
from
malice
and
envy
,
and
tendeth
to
a
sinister
and
evill
end
,
1
Sam.
22.
9.
Psal.
52.
3
,
4.
Secondly
,
a
false
testimony
,
which
is
either
simply
false
,
as
that
1
King
.
21.
13.
Acts
6.
13.
or
true
in
the
letter
of
the
words
,
but
false
in
the
sense
,
as
that
against
thirst
,
Mat.
26.
60
,
61.
John
2.
19.
Into
what
sorts
are
testimonies
spoken
of
in
this
Commandement
to
be
distinguished
?
They
are
either
publick
,
Of
which
doth
this
Commandement
principally
speake
?
Of
publick
and
Legall
Testimonies
,
which
are
to
be
regarded
above
others
,
because
it
is
the
judgement
of
God
rather
then
man
,
Deut.
1.
17.
2
Chron.
19.
6.
and
therefore
he
that
perverteth
this
judgement
,
maketh
God
himselfe
as
much
as
in
him
is
,
guilty
of
his
sin
of
injustice
.
What
are
the
kinds
of
Legall
Testimonies
?
They
are
either
of
the
Iudge
,
or
of
the
Notary
,
or
the
parties
suing
,
contending
and
pleading
,
or
of
the
Witnesse
.
What
is
the
Testimony
of
the
Judge
?
It
is
his
sentence
which
he
giveth
in
the
cause
tryed
before
him
.
What
is
herein
required
of
him
?
First
,
that
before
he
give
sentence
,
he
throughly
examine
and
finde
out
the
truth
and
equity
of
the
cause
,
Deut.
13.
14.
&
17.
4.
&
19.
18.
according
to
Gods
owne
example
,
Gen.
3.
9
,
10.
&
18.
21.
Secondly
,
that
in
passing
sentence
he
judge
according
to
truth
,
justice
,
and
equity
:
for
Iudges
must
be
men
of
truth
,
Exod.
18.
21.
Secondly
,
just
and
righteous
,
Deut.
1.
16.
&
16.
20.
Lev.
19.
15.
And
thirdly
,
not
just
in
a
rigid
and
extreame
way
,
according
to
the
letter
of
the
Law
;
but
so
as
when
there
is
just
occasion
he
must
moderate
the
rigour
of
the
Law
with
equity
,
which
is
the
true
sense
and
life
of
the
Law
.
But
is
not
the
Judge
to
give
sentence
according
to
things
legally
alleadged
and
proved
?
Yes
ordinarily
.
But
if
he
undoubtedly
upon
his
owne
certaine
knowledge
know
,
that
things
are
otherwise
then
they
seeme
to
be
by
Testimonies
,
pleadings
and
reasons
alleadged
,
he
must
judge
according
to
knowne
truth
,
and
defend
the
cause
,
being
just
,
which
is
oppressed
by
false
evidences
and
reasons
,
or
otherwise
he
shall
sin
against
his
owne
knowledge
and
conscience
,
Prov.
31.
8
,
9.
What
are
the
vices
opposite
hereunto
?
They
are
two
:
1.
Rash.
2.
Perverse
judgement
.
What
is
rash
Judgement
?
It
is
done
divers
wayes
:
First
,
when
as
the
Iudge
pronounceth
sentence
before
the
cause
be
sufficiently
examined
and
knowne
,
Prov.
18.
13.
Secondly
,
when
as
they
condemne
any
man
before
they
have
heard
his
cause
,
Acts
25.
15
,
16.
Thirdly
,
when
as
they
pronounce
sentence
,
having
heard
one
part
only
.
So
David
,
2
Sam.
16.
4.
Let
such
remember
that
of
Salomon
,
Prov.
18.
17.
Fourthly
,
when
as
they
in
matters
concerning
life
and
death
give
sentence
upon
the
single
testimony
of
one
witnesse
,
Deut.
17.
6.
Whas
is
perverse
Iudgement
?
When
as
truth
is
oppressed
,
and
justice
and
right
is
perverted
,
whereby
the
wicked
is
acquitted
,
and
the
just
condemned
,
Prov.
17.
15.
which
for
the
most
part
hapneth
,
because
the
Iudge
is
corrupted
with
bribes
,
or
accepteth
persons
,
both
which
are
forbidden
and
condemned
,
Deut.
16.
18
,
19.
Exod.
23.
8.
Prov.
24.
23
,
24.
&
28
21.
Lev.
19.
15.
Deut.
1.
16
,
17.
What
must
Iudges
doe
to
avoid
this
?
They
must
ever
remember
that
in
the
Seat
of
Iustice
they
represent
God
himselfe
,
and
in
that
regard
are
called
Gods
,
Exod.
22.
28.
Psal
82.
1
,
2.
and
therefore
they
must
judge
as
God
would
if
he
were
present
,
2
Chron.
19.
6.
which
if
they
doe
not
,
they
must
expect
that
woe
threatened
,
Isa.
5.
23.
Neither
must
they
protract
suites
,
but
put
as
speedy
an
end
unto
them
as
the
cause
will
permit
,
Exod.
18.
17.
23.
What
is
the
duty
of
the
Notary
?
That
they
commit
things
truly
to
writing
,
conserve
them
truly
,
and
truly
recite
them
.
What
are
the
Persons
suing
and
contending
in
Law
?
They
are
either
the
principall
,
or
lesse
principall
:
The
principall
are
the
Plaintiffe
and
Defendant
,
to
both
which
this
common
duty
belongeth
.
1.
That
they
doe
not
contend
in
Law
,
unlesse
in
their
consciences
they
are
perswaded
that
their
cause
is
good
&
just
;
yea
and
necessary
also
.
2.
That
in
pursuing
of
it
they
doe
not
say
or
doe
any
thing
that
is
false
and
unjust
.
What
are
the
vices
opposite
hereunto
?
First
,
to
commence
suits
out
of
a
love
and
desire
of
contention
.
Secondly
,
to
produce
false
instruments
,
writings
,
proofes
,
seales
,
and
suborne
false
witnesses
.
What
are
the
speciall
corruptions
of
the
Plaintiffe
?
First
,
to
calumniate
upon
a
false
or
uncertaine
ground
,
Deut.
19.
16.
So
Haman
,
Esth.
3.
8.
So
Acts
25.
7.
Secondly
,
when
prevaricating
and
trifling
in
the
cause
,
they
conceale
and
let
passe
weighty
matters
and
hainous
crimes
,
and
insist
upon
those
which
are
light
,
feigned
,
and
impertinent
;
so
as
they
may
seem
to
dally
and
trifle
with
their
adversary
,
rather
then
to
contend
in
a
legall
manner
.
Thirdly
,
when
as
they
fall
off
,
and
hang
back
from
a
just
accusation
once
undertaken
.
What
are
the
speciall
sinnes
of
the
Defendant
?
To
defend
himselfe
in
a
false
way
;
which
is
done
in
a
various
manner
.
First
,
Ios.
7.
19.
Iob
31.
33.
and
not
by
denying
the
truth
,
to
adde
sin
unto
sins
Secondly
,
by
concealing
and
hiding
the
truth
,
which
hee
ought
to
confesse
.
Thirdly
,
by
answering
indirectly
;
and
so
waving
a
just
accusation
.
So
Adam
,
Gen.
3.
12.
How
else
doth
the
Defendant
offend
?
First
,
by
making
an
unjust
appeale
to
protract
the
suit
.
Secondly
,
by
resisting
a
just
sentence
,
which
is
to
resist
Gods
Ordinance
in
a
lawfull
power
instituted
by
him
,
and
so
to
make
himselfe
liable
to
damnation
.
Rom.
13.
2.
Who
are
the
persons
that
are
lesse
principall
?
The
Lawyers
,
who
plead
the
cause
of
the
parties
and
principalls
.
What
are
their
duties
?
First
,
to
undertake
the
defence
of
such
causes
onely
as
in
their
judgement
appeare
to
be
good
and
just
.
Secondly
,
to
defend
them
in
a
true
and
just
manner
.
What
are
the
corruptions
opposite
hereunto
?
First
,
wittingly
,
to
undertake
the
defence
of
ill
and
unjust
causes
,
wherein
they
sinne
;
First
,
against
God
,
whilst
they
labour
to
overturne
truth
and
judgement
,
Eccles.
5.
7.
Secondly
,
against
their
neighbour
:
as
First
,
against
the
Iudge
,
in
seeking
to
corrupt
his
judgement
,
that
hee
may
passe
an
unjust
sentence
:
Secondly
,
against
his
Client
,
by
incouraging
him
in
a
sinfull
course
,
if
hee
prevaile
;
or
defrauding
him
of
his
money
,
if
hee
doe
not
:
Thirdly
,
against
his
adversary
,
whom
he
woundeth
,
either
in
his
body
,
goods
,
or
fame
,
Prov.
25.
18.
Thirdly
,
against
his
owne
soule
:
first
,
in
a
sinfull
defence
of
an
unjust
cause
,
Exod.
23.
1.
2.
Chr.
19.
2.
Rom.
1.
31.
2.
Secondly
,
by
setting
his
tongue
to
sale
to
speak
lyes
for
fees
,
Prov.
21.
6.
and
with
their
tongue
their
soules
also
.
What
other
vice
doe
Lawyers
commit
by
handling
of
their
causes
in
an
evill
manner
?
They
handle
them
ill
,
First
,
by
lying
either
for
their
client
,
or
against
their
adversary
;
in
both
which
they
are
guilty
of
a
false
testimony
.
Secondly
,
by
prevarication
in
betraying
the
cause
of
their
Client
,
whilst
they
seeme
to
defend
it
:
and
this
is
the
worst
kinde
of
cousenage
and
theft
.
What
is
the
testimony
of
the
witnesse
which
this
Commandement
specially
respecteth
,
and
what
is
required
unto
it
?
Two
things
.
First
,
that
he
be
ready
and
willing
to
give
his
testimony
when
need
requireth
.
Secondly
,
that
he
doe
give
a
true
testimony
.
When
doth
need
require
it
?
Either
when
lawfull
authority
calleth
for
it
;
or
when
thereby
he
can
doe
his
neighbour
good
,
Prov.
24.
11.
Psal.
82.
4.
Prov.
14.
25.
What
are
the
vices
opposite
hereunto
?
First
,
to
detract
and
with-hold
a
true
testimony
.
Secondly
,
to
give
a
false
testimony
.
What
doe
you
thinke
of
this
sinne
?
That
it
is
odious
,
&
abominable
to
God
,
Pro.
6.
18.
and
therefore
God
made
choice
of
this
sin
as
most
hainous
,
to
comprehend
under
it
also
sins
of
the
like
kinde
,
as
in
the
other
Commandements
forbidding
murther
,
adultery
,
theft
.
Secondly
,
because
he
addeth
perjurie
to
his
false
testimonie
.
Thirdly
,
because
he
sinneth
against
the
Iudge
,
whom
he
laboureth
to
pervert
,
against
the
Plaintiffe
and
the
Defendant
,
Prov.
25.
18.
and
most
of
all
against
his
owne
soule
,
as
before
,
Prov.
19.
5.
9.
&
21.
28.
Deut.
19.
16.
19.
Apoc.
21.
15.
&
21.
8.
You
have
spoken
of
publike
testimonies
in
Courts
of
Justice
:
Now
what
are
those
which
are
given
out
of
Courts
?
They
are
either
open
and
manifest
,
or
else
hid
and
secret
.
What
are
those
that
are
open
and
manifest
?
They
are
either
in
the
publick
ministery
of
the
Word
,
or
in
publick
Writings
,
or
in
Elections
.
How
in
the
publick
Ministery
?
He
giveth
therein
a
false
testimony
,
How
in
elections
?
When
those
are
not
preferred
that
are
worthy
,
but
those
that
are
unworthy
;
for
in
elections
men
testifie
their
excellency
that
are
chosen
before
others
.
What
are
the
false
testimonies
that
are
hidden
and
in
secret
?
They
are
either
in
infamous
Libels
,
which
by
the
Civill
Law
disable
a
man
from
giving
any
testimony
;
or
the
spreading
of
false
rumours
,
and
scandalous
reports
,
tending
to
the
disgrace
of
our
neighbours
,
Exod.
23.
1.
You
have
spoken
of
publike
testimonies
,
now
what
are
private
tectimonies
,
or
the
private
profession
of
the
truth
with
charity
?
It
is
either
of
the
vertues
,
or
vices
of
our
neighbours
.
What
is
the
duty
which
respects
the
vertues
of
our
neighbours
?
It
is
willingly
to
acknowledge
,
and
ingenuously
to
commend
,
the
vertues
and
good
parts
of
our
neighbours
,
both
absent
and
present
,
to
the
glory
of
God
that
gave
them
,
and
the
encrease
of
vertue
in
him
that
hath
received
it
,
1
Cor.
11.
2.
What
is
that
duty
which
respecteth
the
vices
of
our
neighbour
?
It
is
freely
to
admonish
and
reprove
him
being
present
,
Matth.
18.
15.
Lev.
19.
17.
Pro.
27.
5
,
6.
Psal.
141.
5.
and
in
his
absence
to
cover
his
faults
,
as
far
as
will
stand
with
justice
and
charity
,
1
Pet.
4.
8.
What
are
the
opposite
vices
?
They
are
two
:
Flattery
,
and
evill
speaking
.
What
is
flattery
?
It
is
faire
and
fawning
speech
,
How
doth
the
Flatterer
offend
?
First
,
in
respect
of
the
object
,
when
they
commend
another
either
for
a
thing
doubtfull
and
uncertaine
,
whether
it
be
good
or
evill
;
or
for
a
knowne
evill
,
Pro.
28.
4.
&
24.
24
,
25.
Secondly
,
in
respect
of
the
manner
,
and
that
either
in
dissimulation
,
Pro.
27.
24.
or
above
measure
,
Acts
12.
22.
Thirdly
,
in
respect
of
the
end
,
and
that
either
for
their
owne
profit
,
as
Parasites
doe
;
or
for
his
hurt
and
ruine
whom
they
flatter
,
Pro.
29.
5.
Jer.
9.
8.
Matth.
22.
16.
What
is
the
second
opposite
vice
?
It
is
evill
speaking
:
Matth.
5.
22.
1
Cor.
6.
10.
and
by
scoffing
and
mocking
,
which
is
a
kind
of
persecution
,
Gen.
21.
9
Gal.
4.
29.
Or
else
against
one
absent
,
which
is
whispering
,
or
obtrectation
,
or
detraction
.
What
evils
are
in
the
vice
of
whispering
?
Whisperers
defame
their
neighbours
,
Secondly
,
they
spoile
their
neighbours
of
their
good
name
,
which
is
better
then
riches
,
Pro.
22.
1.
and
more
sweet
then
a
precious
ointment
,
Eccles.
7.
2.
and
also
of
their
friends
,
by
sowing
discord
amongst
them
,
Pro.
6.
19.
What
is
Obtrectation
?
The
blacking
and
branding
of
our
neighbours
good
name
by
secret
and
malitious
words
;
and
that
either
by
detracting
from
his
vertues
,
or
by
malitious
discovering
of
his
vices
.
What
doe
you
thinke
of
this
vice
?
That
it
is
a
grievous
sinne
:
for
it
deeply
woundeth
our
neighbour
in
his
life
,
goods
,
and
fame
.
In
which
regard
it
is
compared
to
Bowes
and
Arrowes
that
shoot
in
secret
,
Ier.
9.
3.
8.
Psal.
64.
3
,
4.
to
coales
of
Iuniper
,
Psalme
120.
4.
to
a
Sword
,
Psalme
64.
3.
Proverbs
12.
18.
to
a
Rasor
,
Psalme
52.
2.
to
the
tongue
of
a
Serpent
,
Psalme
140.
3.
Eccles.
10
,
11.
How
should
we
keep
our selves
from
it
,
being
naturally
addicted
to
it
?
By
considering
that
the
Scriptures
forbid
it
,
Lev.
19.
16.
Iames
4.
11.
and
condemne
it
as
an
hainous
sinne
,
Psalme
50.
20.
Ezek.
22.
9.
Rom.
1.
30.
Secondly
,
because
it
is
a
signe
of
an
hypocrite
,
who
will
declame
against
the
sinnes
of
others
,
that
themselves
may
be
thought
religious
,
James
1.
26.
Thirdly
,
because
above
other
sinnes
it
maketh
men
like
unto
the
devill
,
who
hath
his
name
from
slandering
,
being
a
slanderer
from
the
beginning
,
2
Tim.
3.
3.
Tit.
2.
3.
Lastly
,
because
Gods
heavy
judgements
and
punishments
are
denounced
against
it
,
Psalme
50.
20
,
21.
Ezek.
22.
9.
Psalme
52.
5.
&
15.
3.
But
is
it
not
lawfull
to
speake
truely
of
our
neighbours
faults
?
There
are
few
detracters
and
back-biters
doe
so
,
but
either
devise
calumnies
of
things
that
are
not
,
or
adde
something
that
is
untrue
of
their
owne
.
But
though
a
man
speak
truth
,
yet
if
it
be
malitiously
to
doe
hurt
,
or
out
of
a
vaine
custome
to
keep
their
tongue
in
ure
,
he
is
a
slanderer
,
and
offendeth
,
if
not
against
truth
,
yet
against
charity
.
What
is
the
chiefe
cause
of
detraction
?
To
be
curious
in
prying
into
other
mens
lives
and
manners
,
and
negligent
in
looking
into
our
owne
,
and
judging
our selves
.
You
have
spoken
of
concerning
our
neighbours
fame
:
now
what
is
required
to
the
conserving
of
our
owne
?
Two
things
.
Secondly
,
that
every
one
give
a
true
testimony
of
himselfe
.
What
is
to
be
considered
in
the
former
?
Three
things
.
First
,
what
this
good
fame
is
.
Secondly
,
how
highly
to
be
esteemed
,
that
hereby
we
may
be
moved
to
this
care
of
preserving
it
.
Thirdly
,
by
what
meanes
it
may
be
attained
unto
and
kept
.
What
is
good
Fame
?
It
is
a
good
opinion
and
esteem
which
men
conceive
of
others
for
their
vertues
and
deeds
well
done
.
And
this
is
highly
to
be
valued
,
Proverbs
22.
1.
Eccl.
7.
2.
as
being
not
onely
profitable
to
our selves
,
but
also
unto
others
,
who
are
refreshed
with
the
smell
of
this
fragrant
oyntment
;
and
studiously
to
be
sought
after
,
Phil.
4.
8.
Wherein
doth
the
care
of
conserving
our
good
name
consist
?
First
,
in
prosecuting
,
and
using
the
meanes
of
getting
it
.
Secondly
,
in
avoyding
the
meanes
of
both
vaine-glory
,
and
also
infamy
.
What
are
the
meanes
of
getting
and
conserving
our
fame
and
good
name
?
First
,
Psalme
112.
6.
1
Sam.
2.
30.
Prov.
10.
7.
Secondly
,
we
must
avoyd
the
meanes
of
vain-glory
,
whereby
men
seek
more
the
praise
of
men
then
of
God
,
John
12.
43.
&
5.
44.
Thirdly
,
to
preferre
the
testimony
of
a
good
conscience
,
before
the
applause
of
men
,
2
Cor.
1.
12.
Fourthly
,
to
look
more
to
the
inward
,
then
the
outward
man
,
and
take
more
care
to
be
good
then
to
seeme
good
,
and
to
approve
our
hearts
unto
God
then
our
outward
actions
unto
men
,
Rom.
2.
29.
Fiftly
,
to
avoid
hypocrisie
and
dissimulation
,
which
though
for
a
time
it
may
gaine
the
praise
of
men
,
yet
at
length
God
will
pull
off
this
false
vizard
,
and
expose
the
hypocrite
to
shame
and
contempt
.
Sixtly
,
to
shun
that
glory
which
men
seek
to
gain
by
vanity
and
vice
,
2
Sam.
18.
18.
which
were
to
glorie
in
our
shame
.
Seventhly
,
to
abhorre
flatterers
,
and
parasites
,
and
to
love
those
who
faithfully
admonish
us
when
we
erre
,
and
reprove
us
when
we
offend
,
1
Kings
22.
18.
Eightly
,
to
be
severe
in
judging
our selves
,
and
charitable
in
censuring
others
,
Matth.
7.
1
,
2.
For
if
we
thinke
well
of
others
,
they
likewise
will
thinke
well
of
us
.
Lastly
,
not
to
undertake
great
matters
above
our
strength
to
gaine
an
opinion
of
our
great
parts
and
abilities
,
but
to
be
lowly
in
our
own
eyes
,
Psalme
131.
1.
Luke
14.
28
,
29.
But
may
we
not
at
all
in
our
good
actions
seek
the
praise
of
men
?
We
may
not
principally
,
and
in
the
first
place
aime
at
this
end
in
performing
our
duties
,
but
rather
Gods
glory
,
and
the
adorning
of
the
Gospell
which
we
professe
;
yet
if
God
cast
upon
us
this
blessing
of
a
good
name
and
praise
of
well-doing
,
as
a
vantage
unto
the
bargaine
,
it
is
not
to
be
neglected
;
seeing
contempt
of
others
opinion
of
us
,
especially
those
that
are
good
,
argueth
both
arrogancy
,
and
desperate
dissolutenesse
;
wee
must
seek
Gods
glory
by
good
report
,
and
evill
report
,
2
Cor.
6.
8.
But
if
he
be
pleased
to
blesse
us
with
unaffected
fame
,
let
us
thankfully
accept
it
,
and
use
it
as
incouragement
in
well-doing
,
Phil.
4.
8.
Rom.
13.
3.
1
Pet.
2.
14.
What
are
the
meanes
of
infamy
from
our selves
?
All
manner
of
sinne
.
For
as
sinne
is
the
cause
of
shame
,
so
shame
the
punishment
of
sinne
.
Therefore
all
sinne
is
to
bee
avoyded
of
him
that
would
preserve
his
fame
.
As
first
,
open
sinnes
,
Eccles.
10.
1.
Yea
not
onely
the
sinne
it selfe
,
but
all
appearance
of
it
,
1
Thes.
5.
22.
Rom.
14.
17.
Secondly
,
secret
sins
,
which
if
they
be
not
repented
of
,
God
will
discover
them
to
our
shame
,
2
Sam.
12.
12.
if
not
in
this
life
,
yet
at
Christs
comming
before
men
and
Angels
,
Luke
10.
17.
&
12.
2.
Matth.
25.
31.
Luk.
8.
17.
1
John
2.
28.
What
are
the
meanes
of
infamy
from
others
?
Either
the
opprobrious
obloquies
of
Railers
,
or
the
rumours
and
whisperings
of
Back-biters
and
Sycophants
,
against
which
we
are
bound
to
preserve
our
fame
by
speaking
,
writing
,
and
(
if
need
bee
)
the
authority
of
the
Magistrate
;
especially
if
we
be
publike
persons
,
whose
infamy
may
prejudice
the
Church
and
Common-wealth
.
You
have
spoken
of
conserving
our
fame
,
what
say
you
to
the
second
thing
propounded
,
that
is
,
a
true
testimony
of
our selves
?
Every
one
is
bound
by
this
Commandement
to
give
a
true
testimony
of
himselfe
,
How
is
this
done
?
Either
by
modest
acknowledging
that
which
is
good
in
us
,
or
ingenuous
confessing
that
which
is
evill
;
or
by
denying
a
false
good
attributed
unto
us
,
modestly
and
humbly
,
or
a
false
evill
,
wisely
and
warily
.
What
is
opposite
hereunto
?
When
as
we
give
a
false
testimony
of
our selves
,
by
denying
any
truth
;
or
affirme
any
thing
false
concerning
our selves
,
whether
it
be
good
or
evill
.
May
we
then
acknowledg
that
which
is
good
in
our
selvs
without
vanity
?
Yes
,
if
we
do
it
with
modesty
,
and
chiefly
to
Gods
glory
,
from
whom
we
have
received
all
that
is
good
in
us
,
1
Cor.
15.
10.
What
is
opposite
to
the
profession
of
truth
concerning
our selves
?
First
,
Secondly
,
boasting
or
bragging
,
whereby
it
is
falsly
arrogated
.
How
is
the
former
vice
committed
?
Either
out
of
simplicity
,
when
in
an
humble
conceit
of
themselves
men
speak
as
they
think
,
though
it
be
not
true
,
and
therefore
doe
not
properly
lye
,
because
their
words
agree
with
their
minde
;
who
are
not
wholly
to
be
justified
,
because
they
speak
that
which
is
not
true
,
yet
their
falsity
is
no
more
to
be
condemned
then
their
humility
to
be
commended
.
And
such
was
the
excuse
of
Moses
,
Exod.
3.
11.
&
4.
10.
13.
and
of
Jeremy
,
Jer.
1.
6
Or
secondly
,
they
speak
worse
of
themselves
then
they
are
in
their
own
opinion
,
and
that
either
out
of
modesty
,
to
avoid
bragging
;
which
though
it
cannot
be
wholly
excused
from
being
sinfull
,
because
it
is
ingratitude
to
God
to
deny
his
gifts
,
and
so
derogatory
to
his
glory
and
bounty
,
and
not
free
from
lying
,
yet
it
is
extenuated
by
modesty
and
humility
;
or
else
it
proceedeth
from
a
dissembled
and
counterfeit
modesty
and
pride
of
heart
,
when
men
deny
the
good
that
is
attributed
unto
them
in
a
slight
manner
,
to
draw
on
double
praise
;
and
so
men
offend
both
in
opposing
truth
by
lying
,
and
humility
also
by
seeking
praise
in
a
cunning
way
.
What
is
the
other
opposite
?
Boasting
and
arrogancy
.
Cor.
4.
7.
John
5.
31.
In
what
respect
doth
the
arrogant
boaster
offend
?
Three
wayes
;
First
,
in
respect
of
the
object
:
Secondly
,
the
manner
:
Thirdly
,
the
end
.
How
in
respect
of
the
object
?
When
that
he
boasteth
of
that
which
is
not
truely
good
,
but
evill
,
which
argueth
desperate
wickednesse
,
as
in
Doeg
,
Psal.
52.
1.
Phil.
3.
19.
Gen
4.
23
,
2●
.
And
such
are
those
who
glory
in
their
drinking
and
whoring
.
How
in
respect
of
the
manner
?
When
this
boasting
is
contrary
to
truth
or
charity
:
To
truth
,
either
in
respect
of
the
thing
it selfe
,
or
of
opinion
.
How
in
respect
of
the
thing
it selfe
?
When
he
arrogateth
to
himselfe
the
good
he
hath
not
,
or
in
a
greater
measure
then
it
is
:
So
Matth.
26.
33
,
35.
How
in
respect
of
opinion
?
Either
his
owne
,
when
he
arrogateth
that
to
himselfe
which
in
his
owne
opinion
belongeth
not
to
him
:
or
the
opinion
of
others
,
when
his
boasting
exceedeth
that
merit
and
worth
,
which
men
truely
conceive
is
not
his
due
,
or
above
that
measure
that
he
deserveth
.
How
doth
he
sinne
against
charity
?
Both
in
respect
of
God
,
and
his
Neighbour
.
In
respect
of
God
,
either
openly
and
professedly
,
as
when
he
arrogates
to
himselfe
that
which
is
due
onely
to
him
,
Ezek.
28.
2.
Exod.
5.
2.
Esa.
36.
20.
Dan.
3.
15.
Or
else
more
covertly
and
cunningly
,
when
he
spoyles
God
of
his
glory
,
by
attributing
the
praise
of
the
good
things
he
hath
given
him
unto
himselfe
,
Esa.
10.
15.
Secondly
,
in
respect
of
his
neighbour
,
when
as
his
owne
praises
tend
to
the
disgrace
of
others
,
Luk.
18.
10.
How
doe
men
sinne
in
respect
of
the
end
?
When
as
they
boast
and
bragge
,
either
for
their
glory
,
which
usually
is
accompanied
with
shame
,
Rom.
1.
22.
Pro.
26.
12.
Or
for
their
gaine
,
as
when
they
glory
in
their
skill
to
draw
on
profit
;
which
is
the
practice
of
Empericks
and
Mountebancks
,
Acts
8.
9.
What
is
the
confession
of
truth
concerning
the
evill
that
is
in
us
,
or
done
by
us
?
It
is
either
before
God
,
Pro
28.
13.
1
John
1.
9.
Psal.
32.
5.
How
are
they
to
be
confessed
before
men
?
So
farre
forth
as
the
glory
of
God
requireth
it
,
Josh.
7.
19.
John
1.
10.
or
the
good
and
salvation
of
our
neighbours
,
or
our
owne
profit
and
necessity
,
James
5.
15.
otherwise
it
is
not
necessary
that
we
should
lay
them
open
to
our
owne
shame
.
But
howsoever
we
may
conceale
that
which
is
evill
in
us
,
yet
when
it
is
questioned
we
must
not
deny
that
which
is
true
,
nor
confesse
that
which
is
false
in
us
:
For
by
denying
the
truth
,
we
lye
,
and
adde
sin
unto
sin
,
Gen.
18.
15.
and
by
confessing
that
evill
falsly
which
is
not
in
us
,
we
also
lye
,
and
expose
our selves
to
disgrace
and
danger
,
2
Sam.
1.
10.
compared
with
1
Sam.
31.
4
,
5.
What
is
the
Tenth
Commandent
?
Thou
shalt
not
covet
thy
Neighbours
House
,
What
is
the
sinne
chiefely
here
forbidden
?
Concupiscence
,
that
is
,
those
secret
and
internall
sinnes
,
which
goe
before
consent
of
will
,
and
are
the
seedes
of
all
other
vices
,
of
which
sort
are
wicked
and
corrupt
inclinations
,
thoughts
,
desires
,
which
are
repugnant
to
charity
.
What
is
the
end
of
this
Commandement
?
It
respecteth
either
God
,
What
is
the
end
which
respecteth
God
?
That
He
might
shew
the
perfection
of
that
Charity
which
in
His
Law
He
requireth
of
us
,
and
the
excellency
of
it
above
all
other
humane
laws
.
For
humane
and
Divine
Lawes
differ
,
as
the
Lawgivers
themselves
.
And
as
God
is
a
Spirit
,
who
is
omniscient
and
searcheth
the
heart
,
so
Hee
requireth
spirituall
obedience
,
Rom.
7.
14.
and
bindeth
by
His
Law
,
which
is
spirituall
,
like
Himselfe
,
not
onely
the
hand
,
tongue
and
outward
man
,
as
men
doe
by
humane
lawes
,
but
even
the
most
inward
,
hidden
and
secret
thoughts
and
desires
of
the
minde
and
heart
.
What
is
the
end
respecting
our
Neighbours
?
That
wee
might
not
thinke
or
desire
any
thing
tending
to
their
hurt
,
but
that
with
all
the
powers
of
our
soules
,
we
exercise
Charity
,
in
doing
them
good
,
not
seeking
our
owne
good
onely
,
but
theirs
also
,
1
Cor.
13.
5.
What
is
the
end
of
this
Commandement
respecting
our selves
?
That
it
might
discover
unto
us
our
corruption
,
and
how
far
wee
are
from
that
perfection
which
Gods
Law
requireth
,
Rom.
7.
7.
13.
24.
Prov.
20.
9.
Psal.
19.
13.
and
secondly
,
that
it
might
bee
unto
us
a
perfect
rule
of
spirituall
obedience
,
and
might
teach
us
chiefly
to
observe
our
hearts
,
Prov.
4.
23.
to
suppresse
the
first
and
inward
motions
of
sin
,
and
to
aspire
to
that
originall
puritie
,
that
we
had
by
Creation
.
What
was
the
occasion
of
this
Commandement
?
Threefold
:
Secondly
,
the
blindnesse
and
stupidity
of
our
mindes
and
hearts
,
which
could
neither
see
nor
feele
their
owne
pravity
and
corruption
,
Rom.
7.
7
,
8.
Thirdly
,
the
errour
of
our
judgements
,
which
suppose
that
our
thoughts
be
free
,
and
that
concupiscence
and
first
thoughts
are
not
sins
till
they
have
our
conscent
,
because
they
are
not
in
our
power
to
restraine
them
.
What
is
the
difference
betweene
the
spirituall
obedience
required
in
this
and
the
other
Commandements
?
In
that
it
not
onely
requireth
the
internall
obedience
of
the
heart
,
with
the
outward
man
,
as
the
rest
doe
,
but
also
restraineth
the
first
motions
and
inclinations
,
which
goe
before
consent
;
If
wee
had
not
rather
say
,
that
it
is
added
to
the
other
,
as
a
full
and
more
cleare
explication
of
that
spirituall
obedience
,
which
is
required
in
all
the
rest
.
Now
shew
the
meaning
of
this
commandement
;
and
first
,
what
is
that
concupiscence
which
is
here
spoken
of
?
There
are
two
sorts
of
concupiscence
,
Is
all
concupiscence
here
forbidden
?
No
,
for
there
is
some
good
and
lawfull
,
some
evill
and
unlawfull
;
the
one
commanded
,
the
other
forbidden
.
What
is
lawfull
concupiscence
?
It
is
either
naturall
,
Secondly
,
spirituall
,
which
lusteth
and
fighteth
against
the
flesh
,
Gal.
5.
17.
and
affecteth
and
coveteth
after
spirituall
things
,
Psal.
119.
40.
What
is
opposite
hereunto
?
Vnlawfull
and
evill
concupiscence
,
What
are
the
kindes
of
this
evill
concupiscence
?
Either
habituall
,
or
actuall
:
Habituall
,
is
an
evill
inclination
and
pronenesse
to
that
which
is
evill
,
or
an
evill
desiring
of
it
,
which
is
a
part
of
originall
injustice
,
Rom.
8.
6
,
7.
What
is
that
evill
concupiscence
which
is
actuall
?
It
is
distinguished
into
two
kinds
.
First
,
in
respect
of
the
forme
.
Secondly
,
in
respect
of
the
object
.
What
is
that
which
respecteth
the
forme
?
It
is
either
inchoate
and
imperfect
,
which
is
an
act
of
sensuality
onely
,
and
the
first
and
sudden
motions
of
concupiscence
,
which
goe
before
the
act
of
reason
and
the
will
,
tickling
the
minde
and
heart
with
a
kinde
of
delight
:
Or
it
is
formed
and
perfected
,
having
also
the
act
of
the
will
joyning
with
it
,
and
consenting
to
it
,
1
Thess.
4.
5.
What
are
the
degrees
of
that
inchoate
concupiscence
?
They
are
three
:
First
,
an
evill
motion
cast
into
our
mindes
,
by
either
the
Devill
,
the
World
,
or
our
owne
Flesh
,
corrupting
the
sense
,
memory
,
or
phantasie
,
whereby
wee
have
an
hanging
and
hankring
appetite
after
that
which
is
our
Neighbours
,
as
thinking
it
fit
and
convenient
for
us
.
Secondly
,
a
longing
after
it
,
and
wishing
for
it
,
following
that
motion
.
Thirdly
,
a
tickling
delight
,
arising
from
a
conceit
of
the
pleasure
or
profit
which
we
should
have
in
the
enjoying
of
it
,
James
1.
13
,
14
,
15.
How
then
doth
sinne
grow
from
its
first
conception
to
its
full
growth
?
Saint
James
in
respect
of
the
degrees
of
it
compareth
it
to
the
conception
,
James
1.
14
,
15.
The
first
is
,
the
abstraction
of
the
minde
and
heart
from
good
to
evill
,
by
the
evill
motion
and
appetite
,
which
may
be
called
the
carnall
copulation
between
the
heart
,
and
sinne
,
and
Satan
.
The
second
,
inescation
,
and
enticing
of
the
heart
with
delight
and
consent
unto
it
,
as
it
were
the
retention
of
the
seed
.
The
third
,
consent
to
the
acting
of
it
,
which
may
be
called
the
conception
of
it
.
The
fourth
,
deliberation
after
this
consent
,
by
what
meanes
and
how
it
may
be
acted
,
which
is
the
articulation
and
shaping
of
the
parts
and
members
.
The
fifth
is
the
acting
of
sin
it selfe
,
that
is
the
birth
of
it
,
which
being
borne
causeth
death
:
Which
degrees
and
growth
of
sin
may
be
observed
in
the
example
of
Eve
,
Ahab
,
and
David
himself
.
How
may
evill
concupiscence
be
distinguished
in
respect
of
the
object
?
Into
three
kindes
.
First
,
of
pleasure
,
which
is
the
lust
of
the
flesh
.
Secondly
,
of
profit
,
which
is
the
lust
of
the
eyes
.
Thirdly
,
of
honour
and
glory
,
which
is
the
pride
of
life
,
1
John
2.
25.
What
are
the
parts
of
this
Commandement
?
Two
:
What
is
forbidden
in
the
Negative
?
Evill
concupiscence
,
which
is
twofold
,
either
originall
or
actuall
.
What
is
originall
concupiscence
?
Originall
sin
,
How
is
it
called
in
the
Scriptures
?
The
old
man
,
Ephes.
4.
22
Coloss.
3.
9.
Sin
inhabiting
and
dwelling
in
us
,
the
Law
of
sin
,
the
Law
of
the
members
warring
against
the
Law
of
the
mind
,
the
flesh
,
the
encompassing
sin
,
&c.
Rom.
7.
23.
Gal.
5.
17
,
24.
Heb.
12.
1.
Is
this
to
be
reputed
sinne
?
Yes
,
and
a
great
sin
,
as
may
appeare
by
these
reasons
.
First
,
Secondly
,
it
polluteth
all
our
words
and
works
,
and
maketh
them
all
repugnant
to
the
Law
of
God
.
Thirdly
,
it
is
the
root
and
fountaine
of
all
our
actuall
sins
,
from
which
they
grow
and
spring
.
Fourthly
,
because
it
continually
warreth
against
the
spirit
,
and
choaketh
and
quencheth
the
good
motions
of
it
,
Gal.
5.
17.
1
Pet.
2.
11.
Fifthly
,
because
it
maketh
a
man
the
slave
of
sinne
and
Satan
,
Rom.
7.
14
,
23.
Sixthly
,
because
it
joyneth
with
the
Devill
and
the
World
,
and
betrayeth
us
to
their
tentations
,
Eph.
2.
2
,
3.
Seventhly
,
because
it
is
an
uncurable
evill
,
seeing
it
so
hangeth
upon
us
that
we
cannot
shake
it
off
,
Heb.
12.
2.
Eighthly
,
because
it
is
but
the
more
irritated
by
the
Law
of
God
,
which
should
suppresse
it
,
Rom.
7.
8.
Lastly
,
because
it
maketh
us
children
of
wrath
,
and
liable
to
everlasting
condemnation
,
although
dying
in
childhood
,
we
should
never
commit
any
actuall
transgression
:
For
death
and
damnation
raigned
even
over
them
which
had
not
sinned
after
the
similitude
of
Adam
.
that
is
,
by
actuall
transgression
,
Rom.
5.
14.
But
doth
this
Commandement
extend
to
the
prohibition
of
Originall
sin
in
the
whole
body
,
and
all
the
parts
of
it
?
No
;
for
it
forbiddeth
sins
committed
against
our
Neighbours
only
,
like
all
other
Commandements
of
the
second
Table
,
as
appeareth
by
the
words
themselves
,
and
the
Apostles
epitomizing
of
this
whole
Table
,
in
those
words
:
Thou
shalt
love
thy
neighbour
as
thy selfe
,
Rom.
13.
9.
And
therefore
,
all
originall
injustice
,
wicked
inclinations
,
thoughts
and
affections
are
here
only
forbidden
,
as
they
respect
our
neighbours
,
and
are
opposite
to
charity
;
but
as
they
respect
God
,
and
are
repugnant
to
the
love
of
him
,
they
are
forbidden
in
the
first
Table
.
What
are
actuall
Concupiscences
?
They
are
evill
motions
which
are
repugnant
to
charity
.
What
are
the
kinds
of
them
?
They
are
either
such
as
are
vaine
and
unprofitable
,
or
such
as
are
hurtfull
and
pernicious
.
How
are
they
unprofitable
?
So
farre
forth
as
they
fasten
mens
minds
to
earthly
things
,
and
thereby
withdraw
them
from
heavenly
.
In
what
respects
are
they
hurtfull
?
First
,
because
they
are
instruments
of
sin
,
as
they
are
fit
objects
to
every
sin
in
its
kinde
:
For
if
any
objects
are
offered
to
the
minde
or
senses
,
which
self-love
causeth
them
to
thinke
to
be
profitable
,
pleasant
and
desireable
,
concupiscence
presently
apprehendeth
and
catcheth
at
them
to
satisfie
worldly
lusts
.
Secondly
,
They
choake
the
seed
of
the
Word
in
the
hearts
of
carnall
men
,
Mar.
4.
19.
Thirdly
,
They
make
men
insatiable
,
knowing
no
end
or
measure
in
pursuing
worldly
things
.
Fourthly
,
They
cast
men
headlong
,
in
whom
they
raigne
,
into
sin
,
Eph.
2.
3.
and
give
them
up
to
vile
lusts
,
and
a
reprobate
mind
,
Rom.
1.
24.
Psal.
81.
12.
Fifthly
,
They
fight
against
the
soule
,
and
if
they
overcome
,
bring
it
to
destruction
,
1
Pet.
2.
11.
How
many
wayes
are
these
motions
evill
?
Two
wayes
,
either
in
respect
of
the
phantasie
and
cogitations
of
the
minde
,
or
in
respect
of
the
affections
and
imaginations
of
the
heart
.
When
are
the
thoughts
evill
?
Then
,
Why
doe
men
thinke
that
thoughts
are
free
,
and
not
to
be
charged
upon
men
,
or
called
to
account
?
Foolish
men
thinke
and
say
so
,
but
the
Scriptures
say
otherwise
,
and
affirme
them
to
be
sins
,
Prov.
24.
9.
as
being
repugnant
to
charity
,
1
Cor.
13.
5.
and
therefore
forbid
them
,
Deut.
15.
9.
injoyne
us
to
confesse
them
,
and
to
crave
pardon
for
them
,
Isa.
55.
7.
Acts
8.
22.
and
though
we
sleight
them
yet
God
taketh
notice
of
them
,
Psal.
94.
11.
1
Chron.
28.
9.
Ezek.
11.
5.
Psal.
139.
2.
yea
,
he
hateth
evill
thoughts
,
as
abominable
,
Prov.
15.
26.
Zach.
8.
17.
and
severely
punisheth
them
,
as
we
see
in
the
example
of
the
old
world
,
Gen.
6.
5.
and
8.
21.
How
are
these
evill
thoughts
injected
?
Either
by
Satan
,
or
else
arise
from
originall
concupiscence
,
and
both
of
them
either
waking
or
sleeping
.
How
are
they
injected
by
Satan
?
Either
immediately
by
himselfe
,
Chron.
21.
1.
John
13.
2.
Luke
9.
46
,
47.
or
mediately
by
his
instruments
,
as
of
old
by
the
serpent
.
And
that
he
may
the
more
easily
insinuate
into
his
minde
whom
he
tempteth
,
he
often
suborneth
those
that
are
nearest
and
dearest
unto
us
to
be
his
instruments
,
as
we
see
in
the
example
of
Jobs
wife
,
and
Peter
,
Iob
2.
9.
Math.
16.
23.
But
are
these
tentations
to
be
reputed
our
sins
?
Not
if
we
repell
and
extinguish
them
,
as
fire
in
water
:
for
Christ
himselfe
was
tempted
,
yet
without
sin
,
Heb.
4.
15.
But
if
we
admit
them
,
and
doe
not
presently
reject
them
,
they
infect
our
minds
and
hearts
with
their
poison
,
and
become
our
sins
.
How
else
doe
evill
thoughts
arise
in
us
?
From
our
naturall
corruption
,
Luke
24.
38.
Gen.
6.
5.
Math.
15.
19.
2
Cor.
3.
5.
And
these
thoughts
arise
in
us
,
either
waking
or
sleeping
.
How
are
these
motions
evill
,
in
respect
of
the
affections
of
the
heart
?
These
though
they
have
not
the
consent
of
the
will
to
act
them
,
yet
are
they
sinfull
in
respect
of
the
sins
which
arise
from
them
,
of
which
also
they
are
the
first
degrees
,
as
we
see
in
the
first
boyling
of
anger
in
the
heart
,
and
of
lust
and
uncleane
motions
,
which
proceed
from
the
defect
of
that
charity
and
purity
which
God
requireth
in
us
,
and
afterwards
produce
the
acts
of
murther
and
fornication
,
when
the
will
consenteth
unto
them
,
Mat.
5.
22
,
28.
Are
there
no
degrees
of
these
evill
affections
,
and
perturbations
of
the
heart
?
Yes
,
for
they
are
to
be
considered
either
in
their
first
beginnings
,
as
they
are
the
first
motions
of
concupiscence
,
by
which
the
minde
is
first
withdrawne
from
its
rectitude
,
and
then
the
heart
suddenly
affected
:
Or
else
,
when
by
the
pleasure
and
delight
in
those
first
motions
,
they
are
tickled
and
inticed
to
retaine
them
still
,
that
they
may
enjoy
a
greater
and
more
full
measure
of
delight
.
What
followeth
this
pleasure
thus
retained
and
continued
in
the
mind
and
heart
?
Consent
to
the
acting
of
the
sin
,
which
in
Gods
sight
is
all
one
with
the
sin
it selfe
,
seeing
he
reputeth
the
will
for
the
deed
,
whether
it
be
in
good
or
evill
,
2
Cor.
8.
12.
Mat.
5.
28.
Why
then
,
it
seemeth
that
it
were
as
good
for
a
man
to
act
sin
;
as
to
consent
to
the
acting
of
it
?
Not
so
:
For
though
they
be
both
sins
,
the
one
as
wel
as
the
other
,
yet
not
equall
,
and
in
the
same
degree
;
but
as
the
one
is
more
hainous
then
the
other
,
and
more
defileth
the
conscience
,
so
maketh
it
a
man
liable
to
a
deeper
degree
of
hellish
condemnation
.
You
have
spoken
of
the
degrees
of
evill
affections
:
now
shew
what
are
the
kindes
?
They
are
either
concupiscible
,
about
things
affected
and
desired
;
or
irrascible
,
about
things
which
they
abhor
and
shun
;
as
suddain
and
rash
anger
,
and
the
first
motions
of
envy
,
&c.
How
are
the
concupiscible
distinguished
?
By
the
Objects
:
for
it
is
either
the
lust
of
the
eyes
,
the
lust
of
the
flesh
,
or
the
pride
of
life
,
1
John
2.
15.
all
which
are
forbidden
in
the
first
Commandement
,
as
they
are
repugnant
to
the
love
of
God
:
and
in
this
Commandement
,
as
they
are
opposite
to
the
love
of
our
neighbours
;
and
so
farre
forth
as
they
are
more
secret
and
covert
,
and
the
first
motions
of
concupiscence
,
and
the
first
principles
and
degrees
of
the
sins
against
our
neighbours
forbidden
in
the
other
Commandements
.
You
have
shewed
what
concupiscence
is
in
the
generall
;
now
shew
what
it
that
speciall
kinde
of
it
which
is
here
expressely
forbidden
.
The
concupiscence
of
the
eyes
,
But
why
is
this
rather
forbidden
,
then
any
other
kinde
?
Because
it
is
the
worst
of
all
,
and
most
pernicious
,
and
therefore
fittest
to
comprehend
under
it
all
the
rest
,
as
it
is
done
in
the
other
Commandements
.
But
why
is
it
the
most
pernicious
?
First
,
because
it
is
the
root
of
all
the
vices
forbidden
in
the
other
Commandements
,
either
in
begetting
or
nourishing
them
.
Secondly
,
because
it
extinguisheth
charity
towards
God
,
by
turning
the
heart
from
him
after
earthly
things
,
Ephes.
5.
5.
Col.
3.
5.
and
towards
our
neighbours
by
disposing
mens
hearts
to
cruelty
,
lust
,
and
covetousnesse
;
and
making
them
averse
to
charity
,
mercy
,
and
Christian
beneficence
.
Thirdly
,
because
it
is
unsatiable
,
Eccles.
4.
8.
Fourthly
,
because
it
is
unquiet
and
restlesse
,
vexing
the
covetous
minde
and
heart
as
it
were
hellish
furies
,
1
Tim.
6.
10.
1
Kings
21.
4.
Fiftly
,
because
it
is
joyned
with
selfe-love
and
envy
.
Lastly
,
because
it
betrayeth
men
unto
Satans
tentations
to
their
destruction
,
1
Tim.
6.
9.
But
is
all
concupiscence
here
forbidden
as
unlawfull
?
No
,
but
that
onely
which
is
repugnant
to
charity
towards
God
and
our
neighbours
;
that
which
is
inordinate
,
and
that
which
by
unlawfull
meanes
seeketh
to
be
satisfied
,
and
tendeth
to
an
evill
end
,
James
4.
3.
Finally
,
that
which
is
either
immoderate
,
having
no
bounds
,
or
else
unjust
,
coveting
that
which
is
another
mans
,
against
their
will
and
profit
.
What
are
the
objects
which
are
here
removed
?
They
are
infinite
and
innumerable
;
but
for
examples
sake
,
hee
insisteth
upon
some
which
men
more
usually
and
ardently
covet
after
.
What
meaneth
he
by
the
house
of
our
neighbour
?
Both
his
place
of
habitation
,
Genesis
17.
and
last
.
For
a
house
is
necessary
to
him
that
hath
a
family
;
which
convinceth
them
of
a
great
sin
,
that
for
every
slight
cause
thrust
their
Tenants
out
of
their
houses
,
Esa.
5.
8.
What
are
the
parts
of
the
Family
here
numbred
?
The
wife
,
What
are
the
other
parts
of
the
family
?
Servants
,
For
though
this
were
a
greater
sinne
among
the
Iewes
,
because
they
had
a
propriety
in
them
,
their
servants
being
part
of
their
goods
:
yet
it
is
a
sinne
also
amongst
us
,
as
being
against
charity
and
the
common
rule
of
Iustice
,
which
enjoyneth
us
to
let
every
one
have
his
owne
,
and
to
do
to
another
as
we
would
have
him
doe
unto
us
.
What
other
things
doth
this
Commandement
forbid
to
covet
?
Our
neighbours
Oxe
,
Nor
any
thing
that
is
thy
Neighbours
:
whether
it
bee
for
necessity
,
profit
,
or
delight
.
What
doe
you
further
gather
from
hence
?
First
,
that
those
things
are
our
Neighbours
which
God
hath
given
him
.
Secondly
,
that
by
this
gift
of
God
every
man
hath
a
propriety
and
distinct
right
in
that
he
possesseth
by
vertue
of
this
tenure
.
Thirdly
:
that
he
ought
to
be
contented
with
that
portion
which
God
hath
given
him
,
and
not
to
covet
another
mans
:
and
consequently
,
that
the
Doctrine
and
practice
of
the
Familists
,
is
erroneous
and
wicked
.
You
have
spoken
hitherto
of
the
Negative
part
:
now
shew
what
is
the
Affirmative
.
Here
is
commanded
a
pure
,
Wherein
doth
this
purity
consist
?
In
two
things
:
First
,
in
originall
justice
,
and
internall
perfect
charity
,
in
which
wee
were
created
.
Secondly
,
in
spirituall
concupiscence
.
What
is
originall
Justice
?
Not
onely
an
exact
purity
from
all
spots
of
unrighteousnesse
,
but
also
a
disposition
to
performe
cheerefully
all
offices
of
Charity
and
Iustice
.
What
is
spirituall
Concupiscence
?
It
containes
two
things
:
First
,
good
motions
of
the
Spirit
.
Secondly
,
a
fight
of
the
Spirit
against
the
lust
of
the
Flesh.
What
are
those
good
motions
of
the
Spirit
?
Charitable
and
just
motions
,
thoughts
,
desires
,
and
affections
,
that
all
which
we
think
or
desire
may
be
for
our
neighbours
good
.
And
this
wee
must
doe
frequently
and
constantly
.
What
is
the
fight
against
fleshly
lusts
?
When
as
being
regenerate
,
and
assisted
by
Gods
Spirit
,
we
make
warre
against
the
flesh
,
and
the
lusts
thereof
;
and
in
all
we
may
,
labour
to
mortifie
,
crucifie
,
and
subdue
them
,
because
they
make
warre
against
our
soules
,
and
spirituall
part
,
Gal.
5.
17.
1
Pet.
2.
11.
Rom.
7.
23.
What
are
the
meanes
moving
,
and
enabling
us
to
performe
the
duties
required
in
this
Commandement
?
They
are
either
generall
and
common
;
What
are
the
generall
meanes
?
Such
as
tend
to
the
conserving
of
the
heart
in
purity
,
that
it
may
shun
all
sinfull
concupiscence
:
As
first
,
to
walke
with
God
;
and
so
to
demeane
our selves
at
all
times
,
and
in
all
things
,
as
being
alwayes
in
his
presence
,
who
searcheth
the
heart
and
reines
.
Secondly
,
to
observe
and
set
a
watch
over
our
hearts
,
Prov.
4.
23.
And
first
,
that
it
doe
not
admit
any
evill
concupiscence
.
Secondly
,
that
if
it
be
admitted
,
it
be
not
retained
.
And
this
care
must
be
taken
both
when
wee
be
awake
,
that
we
keep
our
mindes
intent
unto
lawfull
and
good
things
,
Matth.
12.
44.
And
when
we
goe
to
sleep
,
that
by
hearty
prayer
we
commend
them
to
Gods
keeping
.
But
what
if
the
heart
have
admitted
evill
concupiscences
?
We
must
strive
and
fight
against
them
,
and
never
be
at
rest
,
untill
we
have
cast
them
out
,
and
extinguished
them
.
What
further
is
required
to
the
conserving
of
the
heart
in
purity
?
In
the
third
place
we
must
observe
our
sences
,
that
they
doe
not
bring
into
our
mindes
such
objects
as
being
apprehended
,
will
stirre
up
in
us
evill
concupiscence
,
Gen.
3.
6.
&
6.
2.
Josh.
7.
21.
2
Sam.
11.
2.
Matth.
5.
28.
Job
31.
Psal.
119.
37.
What
are
the
speciall
meanes
to
suppresse
or
take
away
the
concupiscence
of
the
eyes
?
First
,
we
must
mortifie
selfe-love
,
and
not
seek
our
owne
,
but
every
man
anothers
wealth
,
1
Cor.
10.
24.
Secondly
,
we
must
pull
out
the
eyes
of
envy
.
Thirdly
,
we
must
labour
after
contentation
,
Phil.
4.
11.
And
to
this
end
consider
:
First
,
how
many
want
those
good
things
which
thou
enjoyest
,
who
are
farre
more
worthy
of
them
.
Secondly
thine
owne
unworthinesse
of
the
least
of
Gods
benefits
.
Thirdly
,
meditate
on
Gods
providence
,
and
fatherly
care
,
who
provideth
all
things
necessary
for
thy
good
and
salvation
.
What
doe
you
learne
from
this
Commandement
thus
expounded
?
That
it
is
most
impossible
for
any
man
to
keep
it
.
To
what
purpose
serveth
the
knowledge
of
this
impossibility
?
To
humble
us
in
the
sight
and
sense
of
our
sinnes
,
which
have
made
us
subject
to
the
wrath
of
God
,
and
the
curse
of
the
Law
;
that
so
despairing
in
our
owne
merits
we
may
be
driven
out
of
our selves
,
and
with
more
ardent
desire
,
flye
unto
the
mercies
of
God
in
the
satisfaction
and
obedience
of
Iesus
Christ
.
What
other
use
are
we
to
make
of
it
?
That
being
by
Christ
freed
from
the
curse
of
the
Law
,
we
study
and
endeavour
to
conforme
our selves
,
our
soules
and
lives
according
to
the
prescript
rule
of
this
holy
and
most
perfect
law
,
Matth.
5.
48.
and
that
mortifying
the
flesh
,
with
all
the
carnall
concupiscences
,
and
lusts
of
it
,
we
be
dayly
more
and
more
renewed
unto
the
Image
of
God
in
all
holinesse
and
righteousnesse
,
and
walke
worthy
of
our
high
calling
,
as
it
becommeth
Saints
,
Eph.
4.
1.
Hitherto
we
have
treated
of
the
rule
and
square
of
our
Sanctification
,
viz.
The
ten
Commandements
:
Now
wherein
is
the
effect
or
exercise
of
Sanctification
seene
?
IN
unfeigned
repentance
,
If
then
the
exercise
of
Sanctification
be
first
seen
in
repentance
,
what
is
repentance
?
An
inward
and
true
sorrow
for
sinne
,
Psalme
119.
57.
212.
Or
a
turning
of
our selves
to
God
,
whereby
wee
crucifie
and
kill
the
corruptions
of
our
nature
,
and
reforme
our selves
in
the
inward
man
,
according
to
Gods
will
.
What
is
it
to
crucifie
the
corruption
of
our
nature
?
It
is
freely
,
and
with
all
our
heart
to
be
sorry
that
we
have
angred
God
with
it
,
and
with
our
other
sinnes
,
and
every
day
more
and
more
to
hate
it
and
them
,
and
to
flye
from
them
.
How
is
this
wrought
in
us
?
It
is
wrought
in
us
,
partly
by
the
threatning
of
the
Law
,
and
the
feare
of
Gods
judgements
,
but
especially
increased
by
feeling
the
fruit
of
Christ
his
death
,
whereby
we
have
power
to
hate
sin
,
and
to
leave
it
:
For
when
the
sinner
is
once
humbled
with
the
terrours
of
the
Law
;
he
flyeth
to
the
comforts
of
the
Gospell
:
and
he
there
seeth
in
Christ
Crucified
,
not
onely
the
mercy
of
God
,
discharging
him
of
all
his
sinnes
;
but
also
how
deep
the
wounds
of
sin
are
,
wherewith
he
hath
pierced
his
Saviour
,
Zach.
12.
10.
and
how
severe
the
wrath
of
God
is
against
sin
,
even
to
the
slaughtering
of
his
owne
Son
;
and
hence
1
Peter
4.
1.
commeth
he
to
hate
his
sins
,
Psalme
97.
10.
as
God
hateth
them
,
and
to
look
backe
thereon
with
godly
sorrow
,
2
Cor.
7.
10.
resolving
for
ever
after
to
forsake
them
all
.
How
is
the
reformation
of
our selves
newnesse
of
life
wrought
in
us
?
Onely
by
the
promise
of
the
Gospel
,
whereby
we
feele
the
fruit
of
the
rising
again
of
Christ
.
What
doth
ensue
hereof
?
Hereby
we
are
raised
up
into
a
new
life
,
having
the
Law
written
in
our
hearts
,
and
so
reforme
our selves
.
Wherein
then
doth
repentance
properly
consist
?
In
a
thorough
changing
of
our
purpose
and
desires
from
the
evill
which
Gods
Word
rebuketh
in
us
,
to
the
good
which
it
requireth
of
us
,
Rom.
12.
1
,
2.
Esa.
1.
16
,
17.
What
is
required
in
respect
of
the
evil
we
turne
from
?
First
,
knowledge
of
the
evill
,
then
a
condemning
of
the
same
,
together
with
a
judging
of
our selves
for
it
,
and
then
with
godly
sorrow
for
that
which
is
past
,
a
hatred
of
it
for
ever
,
and
all
this
because
it
is
sin
,
and
displeaseth
our
God
.
What
is
required
in
regard
of
the
good
we
turne
unto
?
First
,
a
knowledge
and
approbation
of
good
to
be
done
,
with
a
purpose
of
heart
to
doe
it
:
then
,
an
earnest
love
of
the
same
,
shewed
by
care
,
desire
,
and
endevour
.
Can
men
repent
of
themselves
,
or
when
they
list
?
No
,
for
it
is
the
gift
of
God
,
given
unto
them
that
are
born
againe
.
Is
it
sufficient
once
to
have
repented
?
No
,
we
must
continue
it
alwayes
in
disposition
,
and
renew
it
also
in
act
,
as
occasion
is
given
by
our
transgressions
,
and
Gods
displeasure
:
for
there
is
none
of
Gods
Saints
but
alwayes
carrying
this
corruption
about
them
,
they
sometimes
fall
,
and
are
farre
from
that
perfection
and
goodnesse
which
the
Lord
requireth
,
and
therefore
stand
in
need
of
repentance
so
long
as
they
live
.
When
then
is
this
repentance
to
be
practised
of
us
?
The
practice
of
repentance
ought
to
be
continually
,
Amos
4.
12.
Gen.
33.
2
,
3
,
&c.
or
when
we
would
fit
our selves
to
receive
speciall
mercies
,
Gen.
35.
2
,
3
,
&c.
In
what
manner
must
the
especiall
practice
of
repentance
in
such
cases
be
performed
?
There
must
be
-
1.
A
serious
search
and
enquiry
after
all
sins
,
Lam.
3
,
40.
as
Traitors
against
God
;
but
especially
speciall
sins
,
Ier.
8.
6.
Psal.
18.
23.
as
the
Arch-rebels
.
-
2.
Humble
confession
of
Sins
,
-
1.
Of
necessity
unto
God
,
with
shame
of
face
,
and
true
sorrow
of
heart
,
Prov.
28.
13.
Ier.
31.
18
,
19.
-
2.
Vnto
men
conditionally
,
Luk
17.
9.
viz.
if
either
-
1.
The
Church
,
for
satisfaction
of
the
publike
offence
,
do
enjoyne
open
acknowledgment
,
2
Cor.
2.
6.
Or
,
-
2.
Some
personall
wrong
dedemand
private
reconciliation
,
Luk.
17.
4.
Or
,
-
3.
The
weaknesse
of
the
labouring
Conscience
do
require
the
secret
assistance
of
a
faithfull
and
able
Minister
or
brother
,
Iames
5.
16.
-
3.
Fervent
and
faithfull
prayer
,
Psal.
51.
1
,
2
,
&c.
to
God
in
Christ
,
both
for
pardon
of
what
is
past
,
verse
7.
and
for
supply
of
renewing
grace
for
the
time
to
come
,
verse
10.
-
4.
Promise
of
amendment
and
satisfaction
to
such
as
we
have
endammaged
.
Seeing
many
doe
falsly
pretend
that
they
repent
,
how
may
we
know
that
our
repentance
is
true
?
A
true
triall
of
ununfained
repentance
may
be
taken
,
-
1.
From
the
generality
of
it
,
viz.
if
it
extend
to
the
abhorring
and
shunning
of
all
sins
,
Psal.
119.
128
,
139
,
24.
and
to
the
love
and
practice
of
all
duties
without
reservation
,
Psal.
119.
6.
-
2.
From
the
thorow
performance
of
each
part
,
viz.
-
1.
Hatred
of
sin
,
in
spirituall
warfare
against
it
,
and
that
even
unto
blood
,
if
need
be
,
Heb.
12.
4.
-
2.
Of
the
love
of
righteousnesse
,
in
bringing
forth
fruit
worthy
amendment
of
life
,
Matth.
3.
8.
to
wit
,
good
works
.
What
is
the
spirituall
warfare
?
The
daily
exercise
of
our
spirituall
strength
and
armour
against
our
adversary
,
How
shall
we
overcome
these
enemies
?
By
a
lively
faith
in
Christ
Iesus
.
What
is
then
our
principall
strength
?
The
powerfull
assistance
of
God
in
Christ
,
Ephes.
5.
10.
who
hath
loved
us
,
whereby
we
become
more
then
conquerous
,
Rom.
8.
37.
What
is
our
spirituall
Armour
?
The
compleat
furniture
of
saving
and
sanctifying
graces
,
1.
The
girdle
of
verity
and
sincerity
.
2.
The
breastplate
of
righteousnesse
,
that
is
,
holinesse
of
life
,
and
good
conscience
.
3.
The
shooes
of
the
preparation
(
or
resolution
to
goe
through
with
the
profession
)
of
the
Gospell
of
peace
.
4.
The
shield
of
Faith
.
5.
The
helmet
of
the
hope
of
salvation
.
6.
The
sword
of
the
Spirit
,
which
is
the
sound
knowledge
,
and
wise
application
of
the
Word
of
God
.
7.
Finally
,
continuall
and
instant
prayer
in
the
spirit
.
Who
are
the
Adversaries
in
the
spirituall
conflict
?
They
are
either
our
friends
proving
us
,
or
our
enemies
seducing
and
endangering
us
.
Who
is
that
friend
of
ours
for
our
probation
,
who
entreth
into
conflict
with
us
?
God
himselfe
,
who
though
he
tempt
no
man
unto
evill
,
no
more
then
he
can
himselfe
be
tempted
,
Iam.
1.
13.
yet
as
a
Master
of
defence
enureth
us
to
conflict
,
by
contending
with
us
even
in
his
owne
person
,
viz.
sometimes
by
probatory
commandements
,
Gen.
22.
1.
or
sensible
apparitions
,
Gen.
32.
24.
but
more
ordinarily
by
striking
our
hearts
with
his
terrors
,
Job
6.
4.
withdrawing
the
comfort
of
his
gracious
presence
,
Psal.
77.
7.
leaving
us
for
a
time
to
our selves
,
2
Chron.
32.
31.
that
by
our
fals
we
may
acknowledge
our
weaknesse
.
Finally
,
exercising
us
under
the
crosse
and
yoke
of
outward
afflictions
,
Heb.
12.
5
,
6.
Rev.
3.
19.
How
must
we
contend
with
God
?
No
otherwise
then
Iacob
,
Hos.
12.
3
,
4.
and
other
holy
men
have
done
;
that
is
,
by
obedience
,
humility
,
patience
,
and
fervent
prayer
unto
God
,
who
only
inableth
us
to
previle
with
himselfe
,
giving
us
the
blessing
and
name
of
Israel
,
Gen.
32.
28.
What
are
those
enemies
of
ours
that
seeke
to
seduce
and
indanger
us
?
Whatsoever
marcheth
under
the
banner
of
Satan
,
the
god
and
prince
of
the
darknesse
of
this
world
,
2
Cor.
4.
4.
Eph.
6.
12.
who
sometimes
immediately
assaileth
us
with
impious
and
odious
suggestions
,
2
Cor.
12.
7.
Zach.
3.
1.
But
more
usually
imployeth
his
forces
or
attendants
,
namely
,
the
world
,
1
Iohn
2.
15.
and
the
flesh
,
Gal.
5.
24.
So
that
the
faithfull
in
this
life
have
battell
,
both
without
,
by
the
temptations
of
Satan
,
and
the
world
;
and
within
,
by
the
battell
of
the
flesh
against
the
spirit
.
How
doe
these
enemies
fight
against
our
soules
?
By
imploying
all
force
and
fraud
,
to
draw
us
by
sin
from
the
obedience
and
favour
of
God
unto
damnation
,
1
Iohn
2.
15.
What
must
we
doe
being
thus
assaulted
?
We
must
stand
fast
,
being
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
and
taking
unto
us
the
whole
armour
of
God
,
Eph.
6.
13
,
14.
that
we
may
be
able
to
resist
in
the
evill
daye
and
to
lead
▪
captivity
captive
.
How
shall
we
overcome
?
By
a
lively
faith
in
Iesus
Christ
.
To
come
then
to
these
enemies
in
particular
:
What
call
you
Satan
?
The
adversary
or
enemy
of
God
and
his
people
.
How
may
we
be
able
to
stand
against
his
assaults
?
First
,
we
must
labour
to
informe
our selves
,
that
we
may
not
be
ignorant
of
his
enterprises
or
stratagems
,
2
Cor.
2.
11.
Secondly
,
we
must
boldly
resist
,
Iam.
4.
7.
1.
Pet.
5.
9.
that
is
,
give
no
place
or
ground
unto
him
,
Ephes.
4.
27.
or
admit
no
conference
with
him
,
but
rather
neglect
and
despise
his
suggestions
.
Thirdly
,
we
must
take
the
shield
of
faith
in
Christ
,
and
his
assistance
,
setting
him
on
our
right
hand
,
who
is
mighty
to
save
,
Psal.
16.
8.
Isa.
63
,
1.
whereby
we
may
quech
all
the
fiery
darts
of
the
wicked
one
,
Eph.
6.
16.
Forthly
,
we
must
brandish
against
him
the
sword
of
the
Spirit
,
that
is
,
the
word
of
God
,
Eph.
6.
17.
after
the
example
of
our
Saviour
,
Mat.
4
▪
4.
&c.
keeping
our selves
to
that
only
which
God
revealeth
to
us
,
and
requireth
of
us
.
What
is
the
first
assault
of
Satan
against
us
?
By
subtilty
he
allureth
us
to
sin
,
and
therefore
he
is
called
a
Tempter
,
and
a
Serpent
.
How
shall
we
overcome
him
in
these
temptations
?
First
,
by
faith
in
Iesus
Christ
,
who
overcame
all
Satans
temptations
in
his
owne
person
,
that
so
we
might
overcome
him
.
Secondly
,
by
resisting
the
inward
motions
,
and
outward
occasions
of
sin
.
How
shall
we
doe
that
?
By
beleeving
that
we
are
baptized
into
the
death
and
Resurrection
of
Christ
.
What
is
the
second
assault
of
Satan
against
us
?
He
layeth
fearfully
to
our
charge
our
sins
committed
,
and
therefore
he
is
called
the
Devill
,
and
accuser
.
How
shall
we
overcome
him
in
these
accusations
?
First
,
by
faith
in
Iesus
Christ
,
who
hath
justified
us
from
all
the
sins
for
which
Satan
can
accuse
us
.
Secondly
,
by
all
those
comfortable
promises
of
forgivenesse
of
sins
,
which
in
Christ
name
are
made
unto
us
.
What
is
the
third
assault
of
Satan
against
us
?
He
seeketh
by
manifold
inward
terrors
,
and
outward
troubles
,
to
swallow
us
up
,
and
therefore
is
called
a
roaring
Lyon
.
How
shall
we
overcome
him
in
these
terrors
and
troubles
?
1.
By
faith
in
Iesus
Christ
,
who
was
heard
in
all
his
troubles
,
to
give
us
assurance
,
that
we
shall
not
be
overcome
in
them
.
Secondly
,
by
faith
in
Gods
providence
,
whereby
we
know
that
Satan
can
doe
no
more
harme
unto
us
,
then
the
Lord
doth
permit
him
for
our
good
.
So
much
of
Satan
our
first
enemy
:
The
corrupt
state
and
condition
of
men
,
and
of
the
rest
of
the
creatures
,
which
Satan
abuseth
as
his
store-house
,
or
armory
of
temptations
,
1
Iohn
2.
15.
How
doth
the
World
fight
against
us
?
By
alluring
and
withdrawing
us
to
the
corruption
thereof
.
What
meanes
doth
it
use
?
First
,
it
allureth
us
to
evill
,
with
hope
of
false
pleasures
,
gaine
and
profit
,
preferment
and
glory
of
this
world
,
drawing
us
from
our
obedience
to
God
,
1
Joh.
2.
16.
Secondly
,
otherwhiles
with
feare
of
paines
,
troubles
,
losses
,
reproaches
,
it
discourageth
us
from
our
duty
,
and
allureth
us
to
distrust
Gods
promises
,
Joh.
16.
33.
How
may
we
withstand
these
temptations
of
the
world
?
By
our
faith
,
1
Joh.
5.
4.
which
setteth
a
better
world
,
even
Gods
heavenly
kingdom
before
our
eyes
,
and
so
enableth
us
both
to
contemne
,
Heb.
11
▪
24
,
&c.
and
crucifie
,
Gal.
6.
14.
the
love
of
this
present
world
,
and
to
endure
manfully
the
threats
and
wrongs
the
reof
,
Heb.
11.
36
,
37.
both
confessing
Christ
in
perill
,
and
suffering
martyrdome
for
his
sake
,
if
we
be
thereto
called
,
Rev.
12.
11.
How
are
then
the
pleasures
,
profits
,
and
glory
of
this
world
to
be
overcome
?
First
,
by
a
true
faith
in
Iesus
Christ
,
who
despised
all
these
things
to
worke
our
salvation
,
and
to
make
us
overcome
them
.
Secondly
,
by
faith
in
Gods
word
,
that
feareth
us
from
doing
any
thing
that
is
against
his
will
.
And
how
shall
we
overcome
the
paines
,
losses
,
and
reproaches
of
this
world
?
First
,
by
a
lively
faith
in
Iesus
Christ
,
who
suffered
all
these
things
to
worke
our
salvation
,
and
to
enable
us
to
suffer
them
.
Secondly
,
by
a
stedfast
faith
in
Gods
promises
and
providence
,
that
we
shall
want
no
good
thing
,
and
that
all
things
seeming
hurtfull
,
shall
bee
turned
to
the
furtherance
of
our
salvation
.
So
much
of
the
World
,
the
second
enemy
:
What
call
you
the
Flesh
?
The
corruption
of
our
nature
wherein
we
were
borne
and
conceived
.
Doth
that
remaine
after
Regeneration
?
Yea
,
it
dwelleth
in
us
,
and
cleaveth
fast
unto
us
,
so
long
as
we
carry
the
outward
flesh
about
us
.
How
doth
the
flesh
fight
against
the
Spirit
?
As
a
treacherous
parte
within
us
,
being
by
Satan
stirred
up
,
and
invegled
with
the
baits
of
the
world
,
or
discouraged
with
the
evill
entreaty
thereof
,
it
fighteth
on
his
side
against
our
soule
,
1
Pet.
2.
11.
That
is
,
our
spirituall
life
and
welfare
,
by
continuall
lusting
against
the
Spirit
,
Gal.
5.
24.
How
is
that
?
First
,
by
hindring
,
or
corrupting
us
in
the
good
motions
,
words
,
and
deeds
of
the
Spirit
.
Secondly
,
by
continuall
moving
us
to
evill
motions
,
words
,
and
deeds
.
What
call
you
the
Spirit
?
The
holy
Spirit
which
God
in
Christ
hath
given
us
,
whereby
we
are
begotten
againe
.
Doe
we
not
receive
the
Spirit
in
full
measure
and
perfection
at
the
first
?
No
;
but
first
wee
receive
the
first
fruits
,
and
afterward
daily
increase
of
the
same
unto
the
end
,
if
the
fault
be
not
in
our selves
.
How
doth
the
Spirit
fight
in
us
?
By
lusting
against
the
flesh
.
How
doth
it
lust
against
the
flesh
?
First
,
partly
by
rebuking
,
and
partly
by
restraining
in
us
the
evill
motions
and
deeds
of
the
flesh
.
Secondly
,
by
continuall
enlightning
and
affecting
us
with
thoughts
,
words
,
and
deeds
agreeable
to
Gods
will
.
How
may
we
withstand
the
temptations
of
our
flesh
?
By
setting
before
our
eyes
the
patterne
of
the
death
of
Christ
,
and
arming
our selves
with
the
same
minde
,
that
it
behoveth
us
also
to
suffer
in
the
flesh
,
ceasing
from
sinne
,
1
Pet.
4.
1.
hereto
craving
and
imploying
the
power
of
the
same
death
of
Christ
,
to
subdue
and
crucifie
our
carnall
lusts
and
affections
,
Rom.
6.
2.
&c.
Whereto
also
belongeth
the
helpe
and
assistance
of
the
Spirit
,
for
the
repressing
of
our
inordinate
desires
of
nature
,
1
Cor.
9.
25.
So
much
of
the
spirituall
fight
:
what
followeth
after
a
man
hath
gotten
the
victory
in
any
tempatation
or
affliction
?
Experience
of
Gods
love
in
Christ
,
and
so
increase
of
peace
of
conscience
,
and
joy
in
the
holy
Ghost
,
Rom.
5.
3.
2
Cor.
1.
5.
What
followes
if
in
any
temptation
he
be
overcome
,
and
through
infirmity
fall
?
After
a
while
there
will
arise
godly
sorrow
;
which
is
,
when
a
man
is
grieved
for
no
other
cause
in
the
world
,
but
for
this
onely
,
that
by
his
sin
he
hath
displeased
God
,
who
hath
been
unto
him
a
most
mercifull
and
loving
father
,
2
Cor.
7.
8
,
9.
Matth.
26.
75.
What
signe
is
there
of
this
sorrow
?
The
true
signe
of
it
is
this
:
when
a
man
can
be
grieved
for
the
very
disobedience
of
God
in
his
evill
word
or
deed
,
though
he
should
never
be
punished
,
and
though
there
were
neither
heaven
nor
hell
,
1
Pet.
2.
18
,
19.
What
followes
after
this
sorrow
?
Repentance
renewed
afresh
,
1
Cor.
7.
11.
By
what
signes
will
this
repentance
appeare
?
By
seven
,
2.
Cor.
7.
11.
1.
A
care
to
leave
the
sin
whereinto
he
is
falne
.
2.
An
utter
condemning
of
himselfe
for
it
,
with
a
craving
of
pardon
.
3.
A
great
anger
against
himselfe
for
his
carelesnesse
.
4.
A
feare
lest
he
should
fall
into
the
same
sin
againe
.
5.
A
desire
ever
after
to
please
God
.
6.
A
zeale
of
the
same
.
7.
Revenge
upon
himselfe
for
his
former
offences
?
Thus
farre
of
repentance
and
the
spirituall
warfare
accompanying
the
same
:
What
are
those
good
workes
wherein
our
new
obedience
is
exercised
?
That
which
proceeding
from
a
person
acceptable
,
is
something
of
God
commanded
,
How
many
things
then
are
needfull
for
the
making
of
our
actions
good
,
and
what
properties
are
to
be
required
in
good
works
?
Five
:
1.
They
that
doe
them
must
first
be
such
as
are
ingraffed
into
Christ
,
and
continue
in
him
,
that
so
their
persons
may
be
acceptable
unto
God
.
2.
They
must
be
agreeable
to
the
Law
of
God
;
and
he
that
doth
them
,
must
know
that
he
hath
a
warrant
for
his
action
from
the
Commandement
of
God
.
3.
He
that
doth
them
,
must
not
only
have
a
warrant
for
his
action
,
and
know
that
it
is
lawfull
,
but
he
must
also
doe
it
in
that
manner
which
God
hath
appointed
.
4.
He
that
doth
them
,
must
be
perswaded
in
his
heart
that
God
alloweth
them
.
5.
They
must
be
done
to
that
holy
end
for
which
God
hath
commanded
them
;
namely
,
to
glorifie
God
,
and
to
assure
our
owne
salvation
.
Cannot
all
men
doe
good
works
?
No
,
but
only
the
regenerate
,
who
are
for
that
purpose
created
anew
,
and
indued
in
some
measure
with
the
spirit
of
Christ
,
and
power
of
his
resurrection
,
and
carry
the
Image
of
God
in
them
,
Ephes.
2.
10.
2
Tim.
2.
21.
What
say
you
then
of
the
good
works
of
the
unregenerate
?
They
doe
no
good
works
,
because
they
neither
are
as
yet
members
of
Christ
,
nor
doe
offer
them
to
God
in
the
name
of
Christ
,
and
therefore
are
the
evill
Tree
,
which
bringeth
forth
only
evill
fruit
,
Mat.
7.
17
,
&c.
Jer.
13.
23.
Is
there
no
difference
between
those
unregenerate
,
which
keep
themselves
to
their
owne
wives
,
and
those
that
take
other
mens
:
Or
between
him
that
stealeth
,
and
him
that
liveth
of
his
owne
labour
,
though
not
converted
?
Yes
verily
:
For
the
former
actions
are
civilly
good
and
profitable
for
maintenance
of
the
society
of
men
,
and
before
God
not
so
abominable
as
they
which
are
committed
against
civill
honesty
;
yet
comming
from
some
other
cause
(
either
of
vain-glory
,
or
of
servile
feare
,
or
opinion
of
merit
)
then
from
faith
,
and
consequently
,
the
love
of
God
,
they
are
no
better
then
sins
,
what
shew
of
goodnesse
soever
they
have
.
Is
there
no
concurrence
of
nature
in
the
doing
of
a
good
worke
?
Taking
nature
(
in
the
common
sense
of
Scripture
)
for
that
hereditary
corruption
that
cleaveth
to
all
the
sons
of
Adam
,
Eph.
2.
3.
1
Cor.
2.
14.
no
good
worke
hath
any
ground
or
help
from
nature
,
but
is
altogether
contrary
thereto
,
Rom
8.
7.
But
if
we
understand
by
nature
,
as
Rom.
2.
14.
the
created
abilities
of
soule
and
body
,
as
the
light
of
reason
,
liberty
of
the
will
,
motion
of
the
bodily
members
,
&c.
we
acknowledge
nature
not
to
be
the
principall
mover
or
guide
,
Mat.
16.
17.
but
the
things
moved
and
guided
by
grace
in
well
doing
,
1
Thes.
5.
23.
Doe
not
our
good
works
make
us
worthy
of
eternall
life
,
or
in
some
part
justifie
us
,
or
any
whit
merit
and
deserve
the
favour
of
God
?
No
:
because
,
1.
We
are
ten
thousand
times
more
indebted
to
God
,
then
all
our
good
works
,
or
our selves
are
worth
.
2.
We
can
doe
no
good
thing
but
that
which
commeth
from
God
.
3.
The
righteousnesse
which
is
able
to
stand
in
the
judgement
of
God
,
must
be
perfect
in
all
respects
,
but
in
many
things
we
sin
all
.
And
againe
,
our
best
works
are
imperfect
,
corrupt
and
defiled
with
sin
,
and
therefore
can
deserve
nothing
at
the
hands
of
God
,
who
being
perfect
righteousnesse
it selfe
,
will
find
in
the
best
works
we
doe
,
more
matter
of
damnation
then
of
salvation
:
wherefore
,
we
must
rather
condemne
our selves
for
our
good
works
,
then
looke
to
be
justified
before
God
thereby
,
Ps.
143.
2.
Isa.
64.
6.
Iob.
9
▪
3.
Is
there
no
works
of
man
perfectly
good
?
No
worke
of
a
sinfull
man
is
wholly
free
from
sin
,
neither
is
there
any
good
worke
perfect
,
no
not
of
the
most
perfect
in
this
life
,
by
reason
of
the
remainders
of
corruption
,
Isa
64.
6.
Gal.
5.
17.
but
only
the
worke
of
Christ
,
in
whom
alone
there
was
no
mixture
of
sin
,
1
Pet.
2.
22.
But
when
our
Sanctification
here
begun
shall
be
perfected
in
the
world
to
come
,
shall
we
not
then
be
justified
by
an
inherent
righteousnesse
?
No
,
but
by
the
imputed
righteousnesse
of
our
Saviour
Christ
,
which
being
once
given
us
,
is
never
taken
away
from
us
.
How
is
pollution
conveyed
into
the
good
works
which
God
worketh
in
us
?
There
is
(
besides
the
worke
of
his
owne
hand
,
through
the
operation
of
his
holy
Spirit
)
a
pollution
in
us
,
and
an
infection
of
ours
,
which
commeth
from
the
sin
that
dwelleth
in
us
:
as
cleare
water
put
into
an
uncleane
vessell
,
or
running
through
a
filthy
channell
,
receiveth
some
evill
quality
thereof
.
Wherein
doe
our
good
works
faile
of
Gods
Iustice
?
Partly
in
the
instrumentall
causes
from
which
they
proceed
,
and
partly
in
the
finall
cause
or
end
whereunto
they
ayme
.
What
are
the
instrumentall
causes
hindring
the
perfection
of
our
worke
?
1.
Our
understanding
,
in
that
the
worke
is
not
done
with
knowledge
,
absolute
and
throughly
perfect
.
2.
Our
memory
,
in
that
our
remembrance
is
infeebled
,
and
doth
not
so
fully
retaine
that
which
the
understanding
conceiveth
.
3.
Our
will
and
affections
,
in
that
they
are
short
of
their
duty
.
4.
Our
body
,
in
that
it
is
not
so
apt
and
nimble
for
the
execution
of
good
things
as
is
required
.
Expresse
this
by
a
similitude
.
We
are
in
the
instrumentall
causes
like
to
a
common
Labourer
,
which
being
hired
by
the
day
,
worketh
with
one
hand
whereas
both
are
required
,
or
worketh
a
peece
of
the
day
,
being
hired
for
the
whole
.
What
is
the
finall
end
wherein
good
works
faile
?
In
that
we
have
not
so
direct
an
eye
to
Gods
glory
,
or
the
good
of
our
neighbour
as
is
required
;
but
looke
asquint
,
as
it
were
,
at
those
duties
which
are
injoyned
us
:
Like
to
those
Artificers
,
who
preferre
their
owne
credit
in
their
skill
before
their
Masters
profit
.
If
then
it
be
so
that
sin
cleaveth
to
our
best
works
,
and
maketh
them
sin
,
are
not
our
good
works
sin
?
and
are
not
all
evill
works
equall
?
No
,
doubtlesse
,
be
it
far
from
us
to
thinke
it
:
For
their
imperfection
is
sinfull
,
but
the
good
worke
is
not
a
sin
,
and
even
in
bad
actions
(
as
hath
been
said
)
some
are
better
,
that
is
lesse
evill
and
hurtfull
then
others
.
But
seeing
our
works
are
thus
corrupt
,
how
can
they
please
God
?
and
why
doth
he
promise
a
reward
unto
them
?
First
,
Secondly
,
the
corruption
and
pollution
that
cleaveth
unto
our
good
works
is
taken
away
by
the
intercession
of
our
Saviour
Christ
,
for
whose
sake
God
covering
the
imperfection
,
accepteth
and
accounteth
of
,
and
so
rewardeth
them
,
as
if
they
were
perfect
,
1
Pet.
2.
5.
Exod.
28.
36
,
37
,
38.
What
Doctrine
is
hence
to
be
gathered
?
A
Doctrine
of
great
comfort
to
the
children
of
God
to
stir
them
up
to
abound
in
good
works
,
sith
they
are
so
acceptable
to
God
and
Christ
Iesus
:
for
when
men
know
any
thing
to
be
delightsome
to
their
Prince
,
they
will
withall
endeavour
&
strive
for
it
:
how
much
more
then
ought
we
to
be
pricked
forward
to
the
service
of
God
,
who
quencheth
not
the
smoaking
Flaxe
,
nor
breaketh
the
bruised
Reed
,
Matth.
12.
20.
yea
which
forgetteth
not
a
cup
of
cold
water
given
in
faith
,
and
for
his
sake
?
Matth.
10.
42.
Declare
now
the
ends
for
which
good
works
are
to
be
done
.
1.
That
by
them
Gods
glory
may
be
advanced
.
2.
That
by
them
we
may
shew
our
thankfulnesse
to
God
for
all
his
benefits
.
3.
That
by
them
we
may
be
assured
of
our
faith
and
election
.
4.
That
by
our
good
workes
we
may
edifie
others
.
How
may
we
edifie
others
?
1.
By
encouraging
and
strengthening
those
that
are
good
.
2.
By
winning
those
that
are
not
come
to
God
.
3.
By
stopping
the
mouthes
of
the
wicked
,
and
of
those
that
are
incorrigible
.
Is
it
not
lawfull
to
seek
our
owne
praise
and
merit
by
our
good
works
?
No
;
for
all
our
good
works
are
imperfect
,
and
salvation
is
only
merited
by
the
death
and
obedience
of
Christ
,
(
as
hath
been
said
.
)
But
will
not
this
Doctrine
make
men
carelesse
of
well-doing
:
No
;
for
they
that
are
ingraffed
into
Christ
,
must
needs
bring
forth
good
works
;
and
good
workes
are
necessary
,
(
as
hath
been
declared
)
though
not
for
merit
,
yet
for
Gods
glory
,
the
edification
of
others
,
and
our
owne
assured
comfort
.
Are
good
works
so
needfull
,
that
without
them
we
cannot
be
assured
of
salvation
?
Yes
;
for
though
good
workes
doe
not
worke
our
salvation
in
any
part
;
yet
because
they
that
are
justified
are
also
sanctified
,
they
that
doe
no
good
workes
,
doe
declare
that
they
neither
are
justified
,
nor
sanctified
,
and
therefore
cannot
be
saved
.
Then
they
must
much
more
be
condemned
,
which
commit
sinne
,
and
lye
in
it
.
Yea
;
for
such
are
not
onely
pronounced
to
be
accursed
by
the
Law
,
but
also
the
Gospell
hath
pronounced
,
that
they
shall
not
inherit
the
kingdome
of
heaven
.
What
consideration
may
draw
us
to
be
zealous
in
good
works
?
That
if
we
doe
well
,
we
shall
have
well
,
as
the
old
saying
is
.
But
that
is
a
hard
thing
to
be
perswaded
of
?
So
it
is
indeed
;
because
our
hearts
are
naturally
distrustfull
in
the
promises
of
God
:
As
also
our
flesh
,
the
world
,
and
the
devill
doe
suggest
unto
us
,
that
it
is
a
vaine
thing
to
doe
good
.
Mal.
3.
14.
What
remedy
is
there
against
this
assault
?
That
it
shall
be
well
with
them
that
doe
well
,
by
the
testimony
of
God
himselfe
,
commanding
the
Prophet
Esaiah
to
say
so
to
the
righteous
,
Esa.
3.
10.
which
ought
to
teach
all
men
,
that
laying
aside
all
their
owne
opinions
,
and
whatsoever
seemeth
good
in
their
owne
eyes
,
they
should
rely
wholly
upon
the
direction
of
God
.
What
may
be
gathered
of
this
?
That
it
is
better
to
endanger
our selves
with
obedience
to
God
,
then
with
disobedience
to
rid
our selves
out
of
appearance
of
trouble
.
But
why
did
the
Lord
thus
charge
the
Prophet
?
Because
the
wicked
(
as
saith
Malachi
)
wearied
God
with
their
blasphemies
,
saying
,
that
he
delighted
in
their
wickednesse
,
Mal.
2.
17.
How
secondly
is
that
poynt
confirmed
?
By
a
continuall
practice
and
experience
from
time
to
time
,
as
the
friends
of
Job
doe
well
reason
thereupon
.
What
is
the
third
proofe
?
That
sith
the
Lord
must
doe
either
good
for
good
,
or
evill
for
good
;
and
that
it
is
absurd
,
yea
blasphemous
,
to
say
that
God
doth
evill
for
good
;
it
must
needs
follow
,
that
he
will
doe
good
for
good
:
for
if
a
reasonable
honest
man
would
not
requite
kindnesse
with
unkindnesse
;
it
can
much
lesse
fall
into
the
nature
of
God
so
to
doe
;
especially
seeing
he
did
then
shew
kindnesse
unto
us
,
when
we
were
enemies
unto
him
.
How
fourthly
is
it
confirmed
?
In
that
God
is
said
to
write
up
the
good
deeds
of
his
servants
into
his
book
of
Records
,
as
the
Kings
of
the
earth
are
wont
to
doe
,
Mal.
3.
16
,
17
,
18.
But
this
seemeth
not
so
,
sith
the
wicked
doe
so
triumph
over
the
godly
,
as
if
there
were
no
difference
?
A
difference
shall
specially
appeare
at
the
day
of
judgement
,
when
by
the
sentence
of
the
great
Iudge
the
wicked
like
stubble
shall
be
consumed
with
fire
,
and
the
Sun
of
righteousnesse
shall
shine
upon
the
just
.
Is
there
no
difference
at
all
in
this
life
?
Yes
,
inwardly
:
For
the
godly
in
doing
well
have
alwayes
a
good
conscience
,
howsoever
earthly
things
goe
with
them
;
so
that
the
green
Sallet
of
hearbs
,
or
dry
bread
,
is
better
to
them
then
all
the
rich
mans
wealth
;
because
the
grace
of
God
goeth
with
them
whither
soever
they
goe
,
whereas
the
wicked
have
a
hell
in
their
conscience
,
how
well
soever
they
fare
outwardly
.
So
much
of
good
works
in
generall
:
What
speciall
good
works
are
commanded
us
in
the
Word
of
God
?
The
things
which
we
give
unto
God
,
What
are
those
things
that
we
give
unto
God
?
Prayers
and
Vowes
,
Psal.
50.
13
,
14.
&
66.
13
,
14.
which
being
speciall
parts
of
Gods
worship
may
not
be
communicated
to
any
other
,
Esa.
42.
8.
&
48.
11.
What
is
prayer
?
It
is
a
familiar
speech
with
God
in
the
name
of
Christ
,
Psal.
50.
15.
Jer.
33.
3.
Lam.
2.
19.
Phil.
4.
6.
How
further
is
the
necessity
of
Prayer
considered
?
Prayer
is
a
key
to
open
the
Store-houses
of
all
Gods
treasures
unto
us
;
Jude
20.
1
Thess.
5.
17
,
18.
Psal.
4.
6
,
7.
And
therefore
the
Apostles
did
not
onely
say
unto
Christ
,
Increase
our
faith
,
Luk.
17.
5.
but
also
,
Lord
teach
us
to
pray
as
John
taught
his
Disciples
,
Luke
11.
1.
What
gather
you
hence
?
That
we
can
never
honour
God
aright
,
in
calling
upon
his
name
,
unlesse
wee
bring
faithfull
and
feeling
hearts
before
him
,
James
1.
6
,
7.
1
Sam.
1.
16.
Describe
Prayer
yet
more
largely
?
It
is
a
religious
calling
upon
God
alone
in
the
name
of
Christ
,
John
14.
14.
)
in
behalfe
of
our selves
and
others
,
(
Ephes.
6.
18.
)
with
assurance
to
be
heard
in
what
wee
pray
for
according
to
the
will
of
God
,
1
Iohn
5.
14.
Iames
1.
6.
Why
doe
we
call
it
a
request
with
thanksgiving
?
Because
in
all
our
Prayers
there
must
both
petition
of
the
good
things
we
need
,
and
thankfull
acknowledgment
of
those
things
we
have
obtained
,
(
1
Thess.
5.
17
,
18.
)
As
for
those
formes
which
containe
neither
supplication
nor
giving
of
thanks
,
as
the
Articles
of
the
Beleefe
,
the
Decalogue
,
&c.
they
may
,
and
ought
,
for
other
good
purposes
,
be
committed
to
memory
and
rehearsed
,
Deut.
6.
7.
but
to
use
them
as
Prayers
savoureth
of
deep
ignorance
,
if
not
of
superstition
,
Matth.
6.
7.
Why
doe
you
call
it
the
request
of
the
heart
?
Not
to
exclude
the
use
of
bodily
gesture
,
much
lesse
of
the
voice
and
tongue
,
in
the
action
of
Invocation
,
(
therefore
called
the
Calves
of
the
Lips
,
Hosea
14.
2.
)
but
to
shew
,
first
,
that
the
heart
is
on
our
part
the
principall
mover
and
speaker
in
prayer
,
from
whence
both
voice
and
gesture
have
their
force
and
grace
,
1
Cor.
14.
15.
Psal.
45.
1.
&
108.
1.
Secondly
,
that
Prayer
on
sudden
occasions
may
be
secretly
and
powerfully
offered
,
and
is
of
God
heard
and
accepted
,
when
neither
any
voice
is
uttered
,
nor
any
bodily
gesture
employed
,
Exod.
14.
15.
Nehem.
2.
4.
Why
doe
you
adde
,
Of
an
humble
and
sanctified
heart
?
Because
as
in
generall
none
can
pray
,
or
doe
any
thing
acceptable
,
Psal.
109.
7.
but
such
as
are
truely
regenerate
and
sanctified
unto
this
and
every
good
work
,
Psal.
51.
15.
so
in
speciall
(
and
for
the
present
action
of
prayer
)
it
is
required
as
the
summe
of
all
sacrifices
,
that
the
heart
be
humble
and
contrite
,
Psal.
51.
17.
acknowledging
it
owne
unworthinesse
by
reason
of
sinne
,
Dan.
9.
8
,
9.
feeling
the
want
of
Gods
grace
and
mercy
,
Psal.
143.
6.
and
submitting
it selfe
unto
him
,
willing
to
be
beholding
for
the
least
degree
of
favour
,
Luke
15.
18
,
19.
What
then
is
required
of
us
,
that
our
prayers
may
be
holy
?
1.
That
we
pray
with
faith
and
assurance
that
God
for
Christ
sake
wil
heare
us
.
2.
That
we
pray
with
feare
and
reverence
of
God
.
3.
That
we
pray
with
humility
,
and
a
lively
sense
of
our
owne
unworthinesse
to
obtaine
any
thing
at
Gods
hands
.
4.
That
we
pray
with
a
true
feeling
of
our
owne
wants
,
and
an
earnest
desire
to
obtaine
those
things
for
which
we
pray
.
5.
That
our
affections
be
agreeable
to
the
matter
for
which
we
pray
.
6.
That
we
purpose
to
use
all
good
meanes
for
the
obtaining
of
those
things
for
which
we
pray
.
In
brief
,
these
be
the
speciall
properties
of
true
prayer
.
It
must
be
1.
In
faith
,
without
wavering
,
Iames
1.
6.
2.
In
truth
,
without
faining
,
Psal.
145.
18.
3.
In
humility
,
without
swelling
,
Luke
18.
13.
4.
In
zeale
,
without
cooling
,
Iames
5.
16.
5.
In
constancy
,
without
fainting
,
Luke
18.
1.
What
learne
you
hence
?
That
even
they
which
are
most
frequent
and
fervent
in
this
duty
had
need
to
pray
God
to
forgive
their
prayers
,
in
conscience
of
their
owne
frailties
and
infirmities
,
Esa.
38.
14
,
15.
Psal.
77.
9
,
10.
&
32.
3
,
5.
What
is
the
spirit
of
Prayer
?
An
especiall
grace
and
operation
of
the
holy
Ghost
,
Iude
20.
called
therefore
the
spirit
of
grace
and
supplication
,
Zachary
12.
10.
enabling
us
to
powre
out
our
soules
unto
the
Lord
,
Psalme
62.
8.
with
sighes
that
cannot
be
expressed
,
Romanes
8.
26.
For
the
holy
Ghost
must
bee
our
helper
in
prayer
,
to
teach
us
both
what
to
pray
,
and
how
to
pray
,
Rom.
8.
26.
To
whom
must
we
pray
?
To
God
alone
,
Psal.
65.
2.
Rom.
8
27.
2.
He
is
able
to
grant
whatsoever
we
demand
,
Eph.
3.
20.
3.
He
challengeth
our
faith
and
confidence
,
without
which
we
cannot
pray
,
Rom.
10.
14.
Wherefore
seeing
he
alone
heares
all
prayers
,
heales
all
sins
,
knowes
all
suiters
,
Jer.
31.
18.
2
Chron.
7.
14.
&
6.
30.
1
Chro.
28.
9.
Psal.
44.
21.
He
alone
hath
love
enough
to
pitty
all
,
and
power
enough
to
relieve
all
our
wants
and
necessities
,
to
him
alone
we
are
to
pray
,
and
to
none
other
.
What
learne
you
hence
?
That
seeing
the
Scripture
forbiddeth
us
to
communicate
Gods
honour
to
any
other
,
Isa.
42.
8.
&
48.
12.
such
as
pray
either
to
Saints
or
Angels
,
Col.
2.
18.
have
forgotten
the
name
of
their
God
,
Psal.
44.
20.
which
condemneth
those
of
the
Church
of
Rome
,
who
would
have
us
to
pray
to
Angels
and
Saints
departed
.
Whether
must
we
direct
our
prayers
,
to
the
Father
,
or
the
Sonne
,
or
to
the
Holy-Ghost
?
We
must
pray
to
the
Trinity
of
Persons
in
the
Vnity
of
the
Godhead
;
that
is
to
say
,
to
our
God
in
Trinity
.
In
whose
name
,
or
for
whose
sake
must
we
pray
to
God
?
In
the
only
name
,
Dan.
9.
17.
Iohn
16.
23
,
24.
the
alone
Mediator
between
God
and
man
,
1
Tim.
2.
5.
As
of
propitiation
,
so
or
intercession
,
1
John
2.
1
,
2.
Rom.
8.
34.
who
through
the
vaile
of
his
flesh
,
and
merit
of
his
bloud
,
hath
prepared
for
us
a
new
and
living
way
,
whereby
we
may
be
bold
to
enter
into
the
holy
place
,
Heb.
10.
19.
in
whom
alone
we
are
made
the
children
of
God
,
and
have
liberty
to
call
him
Father
,
Gal.
4.
5.
Finally
,
in
,
with
,
and
for
whom
God
giveth
all
things
that
be
good
to
his
Elect
,
Rom.
8.
32.
Who
are
condemned
by
this
Doctrine
?
They
of
the
Church
of
Rome
,
who
teach
us
to
pray
in
the
name
of
Saints
,
and
make
them
to
be
our
Mediators
between
God
and
us
.
For
whom
are
we
to
pray
?
For
our selves
and
others
,
Act.
17.
26.
unlesse
it
be
apparent
that
any
one
hath
committed
the
unpardonable
sin
,
1
John
5.
16.
But
principally
,
for
such
as
are
our
brethren
in
Christ
,
and
of
the
houshold
of
faith
,
Eph.
6.
18.
Gal.
6.
10.
Secondly
,
for
all
sorts
and
degrees
of
men
,
especially
publick
persons
,
as
Rulers
,
and
such
as
are
in
authority
,
1
Tim.
2.
2.
Ministers
that
watch
over
our
soules
,
Eph.
6.
19.
Col.
4.
3
,
&c.
What
assurance
have
we
that
we
shall
be
heard
in
what
we
pray
for
?
1.
Because
we
pray
to
that
God
that
heareth
prayers
,
Psal.
65.
2.
2.
And
is
the
rewarder
of
all
that
come
unto
him
,
Heb.
11.
6.
and
in
his
name
to
whom
who
so
asketh
,
God
denieth
nothing
,
Iohn
11.
42.
and
therfore
howsoever
we
are
not
alwayes
answered
at
the
present
,
Psal.
77.
1.
or
in
the
same
kind
that
we
desire
,
2
Cor.
12.
9.
yet
sooner
or
later
we
are
sure
to
receive
even
above
that
we
are
able
to
aske
or
thinke
,
if
we
continue
with
constancy
,
patience
,
and
importunity
to
sue
unto
him
according
to
his
will
,
Luke
11.
5.
&
18.
1.
1
Iohn
5.
14.
What
things
must
we
come
to
God
in
prayer
for
?
Not
for
trifles
and
toyes
,
but
for
things
needfull
and
necessary
,
and
such
as
God
hath
made
us
promise
of
;
some
whereof
doe
immediately
concerne
the
glory
of
God
,
others
the
necessity
of
man
;
either
in
things
belonging
to
this
present
life
,
or
those
especially
which
belong
to
the
life
to
come
.
But
how
can
we
remember
all
the
promises
that
God
hath
made
therein
to
ground
our
Petitions
,
especially
being
unletter'd
?
There
are
generall
promises
,
that
whatsoever
wee
shall
aske
according
to
his
will
,
it
shall
be
given
us
,
1
John
5.
14.
Againe
,
whatsoever
we
read
or
heare
that
the
servants
of
God
have
uncontrollably
demanded
in
the
Scriptures
,
or
without
speciall
calling
;
that
is
a
good
warrant
for
us
to
demand
at
the
hands
of
God
.
Where
then
is
that
will
of
God
revealed
,
according
whereto
we
must
direct
our
prayers
?
Throughout
the
whole
booke
of
the
Scriptures
of
God
,
which
enforme
us
as
concerning
other
duties
,
so
especially
concerning
this
of
prayer
.
Recording
also
for
this
purpose
many
excellent
prayers
,
as
of
Moses
,
David
,
Daniel
,
Nehemiah
,
Paul
,
&c.
But
most
absolutely
in
that
passage
or
portion
delivered
by
our
Saviour
himselfe
;
and
therefore
commonly
called
,
the
Lords
Prayer
.
What
learne
you
from
thence
?
That
for
helpe
of
our
weaknesse
and
rudenesse
in
prayer
,
we
are
to
look
to
the
prayers
of
the
holy
men
of
God
,
set
downe
in
Scripture
,
according
to
the
state
wherein
they
were
at
the
time
of
those
prayers
,
may
best
sort
with
the
speciall
cases
wherein
we
are
when
we
pray
.
But
especially
,
and
above
any
other
,
yea
above
all
of
them
together
,
wee
are
to
looke
unto
that
most
absolute
prayer
which
our
Saviour
Christ
hath
taught
us
in
the
Gospell
.
What
is
the
speciall
end
and
use
of
Prayer
?
To
recover
our
peace
,
and
to
nourish
our
communion
with
our
God
,
Dan.
9.
9.
Phil.
4.
6
,
7.
John
17.
or
1
John
.
1.
7.
What
gather
you
hence
?
That
such
as
have
least
care
,
and
make
least
conscience
to
call
upon
him
,
have
also
least
acquaintance
and
acceptance
with
him
,
Psalme
14.
3.
What
is
the
excellency
of
this
duty
?
It
setteth
head
and
heart
,
and
all
our
best
affections
aworke
,
giving
God
the
praise
of
his
Majesty
and
mercy
,
goodnesse
and
greatnesse
both
together
,
1
Sam.
10.
12
,
13.
Jam.
5.
13.
14.
Psal.
50.
23.
and
therefore
it
is
compared
to
Incense
or
sweet
perfume
,
Psalme
141
2.
for
that
it
is
acceptable
to
the
Lord
,
as
perfumes
are
to
men
;
and
to
the
drops
of
honey
,
as
it
were
dropping
from
the
lips
of
the
Church
,
as
from
an
honey-combe
,
Cant.
4.
11.
Thy
lips
ô
my
Spouse
drop
as
the
honey-combe
,
honey
and
milk
are
under
thy
tongue
.
How
can
God
so
infinitely
wise
,
take
delight
in
our
Prayers
that
are
so
rude
?
Because
in
Christ
he
taketh
us
for
his
children
;
and
therefore
as
Parents
,
rather
take
pleasure
to
heare
their
children
stammer
,
then
some
other
to
speak
eloquently
;
so
doth
the
Lord
take
pleasure
in
the
weake
prayers
of
the
Saints
.
Hitherto
of
Invocation
and
Prayer
in
generall
:
what
are
the
parts
thereof
?
Two
principally
,
Psalm
50.
15.
23.
1
Thes.
5.
17
,
18.
1
Tim.
2.
1.
Phil.
4.
6.
Petition
,
or
Request
,
(
properly
called
Prayer
)
whereby
we
crave
things
needfull
;
and
Thanksgiving
,
or
Praise
,
whereby
we
magnifie
the
goodnesse
of
God
,
and
give
thanks
for
benefits
received
;
to
both
which
is
annexed
,
confession
of
sinnes
,
and
of
the
righteous
judgement
of
God
against
them
:
at
the
view
whereof
we
being
humbled
,
may
come
more
preparedly
to
prayer
in
both
kindes
.
What
is
Petition
?
Petition
,
Luke
11.
1
,
2.
3.
Phil.
4.
6
,
7.
Psalme
50.
15.
And
it
is
either
for
things
of
this
present
life
,
with
this
exception
,
so
farre
forth
as
the
same
shall
bee
thought
good
unto
the
wisdome
of
God
;
or
(
and
that
especially
)
for
the
things
of
the
life
to
come
,
without
exception
,
Matth.
8.
2.
2
Sam.
15.
25.
26.
What
learne
you
of
this
;
that
it
is
a
religious
calling
upon
God
?
First
,
that
we
may
not
rush
unadvisedly
into
Gods
presence
,
but
approach
his
Throne
with
feare
and
reverence
,
Heb.
12.
28.
Eccl.
5.
1.
Secondly
,
that
the
best
hearing
is
in
heaven
,
and
readiest
help
from
Gods
hand
,
2
Chron.
7.
14.
What
doe
you
meane
by
calling
upon
God
?
Not
the
calling
of
the
tongue
,
but
the
cry
of
the
heart
;
as
Hannah
called
upon
God
,
when
her
voyce
was
not
heard
,
1
Sam.
1.
13.
and
Moses
cryed
unto
the
Lord
,
when
yet
he
spake
not
a
word
,
Exod.
14.
15.
What
gather
you
hence
?
That
the
heart
without
the
tongue
,
may
pray
with
fruit
and
feeling
1
Sam.
1.
10.
But
the
tongue
without
the
heart
is
nothing
but
vaine
babling
,
Matth.
6.
7.
What
doe
you
meane
by
the
name
of
God
?
God
himselfe
considered
in
his
attributes
and
properties
,
whereby
(
as
men
by
their
names
)
hee
is
knowne
unto
us
.
Exod.
34.
6
,
7.
Psalme
145.
12
,
&c.
What
learne
you
hence
?
First
,
that
neither
any
may
claime
,
nor
we
may
yeeld
this
duty
,
but
where
we
may
find
the
power
and
properties
of
the
Deity
,
Psa.
44.
20.
21.
Secondly
,
that
it
is
a
good
ground
of
prayer
to
stay
our
hearts
on
such
of
Gods
properties
,
as
are
best
suiting
with
our
necessities
,
2
Chron.
20.
6
,
7
,
8
,
9.
Neh.
1.
5.
Thirdly
,
that
they
that
will
not
settle
their
hearts
on
God
alone
by
faith
can
never
lift
up
their
hearts
to
him
alone
in
prayer
,
Rom.
10.
14.
Psal.
44.
20.
Lam.
3.
41.
Fourthly
,
that
in
every
state
and
condition
,
they
that
pray
best
,
speed
best
,
and
live
best
,
Dan.
9.
23.
Psalme
.
50.
15.
&
66.
18
,
19.
It
seemeth
to
be
of
no
use
to
make
our
Petitions
to
God
,
seeing
he
both
knoweth
what
we
want
,
either
for
his
glory
or
our
good
,
and
hath
determined
what
to
bestow
upon
us
?
Yes
verily
:
we
must
aske
,
and
that
continually
;
that
is
,
at
set
times
,
without
intermission
,
by
the
Commandement
of
Christ
himselfe
,
bidding
us
aske
and
we
shall
receive
,
seeke
and
we
shall
find
,
knocke
and
it
shall
be
opened
to
us
,
Mat.
7.
7.
wherein
we
should
rest
:
For
as
God
hath
fore-appointed
all
necessaries
to
be
given
us
;
so
hath
he
also
appointed
the
meanes
whereby
they
should
be
brought
to
passe
,
whereof
Prayer
is
a
chiefe
.
What
other
reason
have
you
for
this
?
We
should
therefore
pray
for
the
things
we
have
need
of
,
that
having
received
them
,
we
may
be
assured
we
had
them
of
God
,
and
not
by
accident
or
fortune
,
as
naturall
men
say
.
What
,
doth
not
God
oftentimes
bestow
his
benefits
without
Prayer
?
Yes
:
both
upon
the
wicked
,
either
to
provoke
them
to
repent
,
or
to
make
them
inexcusable
;
and
upon
his
owne
children
:
even
as
a
loving
father
,
in
regard
of
his
ignorant
,
and
sometimes
negligent
childe
,
doth
give
things
unasked
,
even
so
doth
God
towards
his
.
Why
will
the
Lord
have
us
beg
his
blessings
of
him
?
To
exercise
our
faith
in
seeking
,
Mat.
7.
7.
and
our
patience
in
waiting
,
Jam.
5.
10
,
11.
as
also
to
stir
up
a
feeling
of
our
wants
,
Mat.
15.
22.
and
to
quicken
our
affections
unto
good
things
,
Phil.
4.
6.
What
gather
you
hence
?
That
where
the
heart
is
faithlesse
,
the
Prayer
must
needs
be
fruitlesse
;
for
according
to
our
faith
it
shall
be
unto
us
,
Luk.
18.
11
,
14.
Iam.
1.
6
,
7.
But
why
doth
not
he
answer
when
we
aske
,
but
delayes
to
help
us
when
yet
he
sees
and
heares
us
?
Because
we
are
sometimes
too
haughty
,
and
he
will
humble
us
;
sometimes
too
hasty
,
and
he
will
curbe
us
,
2
Cor.
12.
7
,
8
,
9.
sometimes
we
faile
in
the
matter
asking
,
we
know
not
what
;
sometimes
in
the
manner
asking
,
we
know
not
how
;
and
sometimes
in
the
end
,
asking
we
know
not
wherefore
,
Iam.
4
,
2
,
3.
Doth
he
not
sometimes
delay
us
,
when
yet
he
purposeth
to
answer
us
?
Yes
he
doth
:
First
,
because
he
loves
to
heare
the
voice
of
his
owne
spirit
in
us
,
Rom.
8.
26
,
27.
Secondly
,
because
the
suite
may
be
good
,
and
yet
the
season
not
so
meet
for
us
,
Rev.
6.
10
,
11.
Acts
1.
7.
Thirdly
,
he
takes
pleasure
in
our
constancy
,
being
a
fruit
of
faith
and
fervency
,
Luk.
18.
1.
Mat.
15.
27
,
28.
Fourthly
,
because
such
blessings
as
are
won
by
long
and
strong
prayers
,
are
alwayes
esteemed
very
highly
,
received
in
humility
,
enjoyed
in
sobriety
,
and
imployed
faithfully
for
mans
good
and
Gods
glory
,
1
Sam.
1.
20
,
21.
1
Chron.
29.
14
,
15.
What
gather
you
hence
?
That
if
we
faint
not
in
praying
,
we
shall
in
due
season
be
sure
of
a
blessing
,
Luk.
18.
7
,
8.
And
that
when
our
God
denyes
us
,
or
delayeth
us
in
that
which
seemes
good
unto
us
,
even
then
he
gives
us
that
which
he
knowes
is
better
for
us
,
2
Cor.
12.
8
,
9.
What
good
meanes
may
we
use
to
obtaine
the
gift
of
prayer
in
some
measure
?
1.
To
get
some
true
feeling
of
our
misery
,
2.
Bring
hungring
and
thirsty
soules
after
grace
and
good
things
,
Psal.
42.
1
,
2.
when
the
soule
panteth
most
,
the
soule
prayeth
best
.
3.
Gather
principles
of
knowledge
,
that
the
head
may
guide
the
heart
,
1
Cor.
14.
15.
for
what
we
know
is
worth
the
having
we
will
not
lose
for
the
asking
.
4.
Consider
the
examples
of
Gods
servants
in
like
sorrowes
,
and
make
like
suits
,
Dan.
9.
Nehem.
9.
be
thou
as
they
were
to
him
,
and
he
will
be
to
thee
what
he
was
to
them
.
5.
Be
well
perswaded
of
Christs
ordinance
,
Master
teach
us
to
pray
;
Luke
11.
1.
and
of
Gods
acceptance
,
reckon
of
him
as
of
our
father
,
Matth.
6.
5
,
9.
for
according
to
our
faith
it
shall
be
unto
us
.
6.
Be
resolute
against
sin
,
neither
living
in
grosser
iniquities
,
nor
allowing
lesser
infirmities
,
Rom.
7.
15.
so
he
will
never
shut
out
our
prayers
,
not
with-hold
his
mercies
from
us
,
Psalme
66.
19
,
20.
7.
In
reading
or
hearing
turne
precepts
into
prayers
;
Lord
give
what
thou
commandest
,
and
command
what
thou
wilt
:
Duties
enjoyned
,
graces
commended
,
blessings
promised
,
and
cursings
threatned
,
do
all
quicken
us
to
prayer
,
and
furnish
us
with
matter
for
the
same
,
Matth.
5.
6
,
7.
Rom.
12.
Ephes.
6.
But
when
for
all
this
our
prayers
are
few
and
faint
,
cold
and
weak
,
what
speciall
helps
may
we
then
have
against
our
infirmities
?
None
better
then
to
pray
for
the
spirit
of
prayer
,
which
helpeth
and
healeth
our
infirmities
,
and
teacheth
us
both
for
manner
,
measure
,
and
matter
,
to
lay
open
all
our
necessities
,
Rom.
8.
26.
Luke
11.
13.
And
secondly
,
call
others
which
are
best
acquainted
with
the
practice
and
power
of
prayer
,
to
pray
with
us
,
being
present
,
Iames
5.
14.
and
for
us
,
being
absent
from
us
,
Rom.
1.
9.
What
be
the
signes
of
a
sound
prayer
?
1.
To
use
all
other
good
meanes
carefully
,
Acts
27.
23
,
31.
2.
To
seek
Gods
glory
principally
,
Exod.
32.
11
,
12.
3.
To
desire
the
best
things
most
earnestly
,
Col.
1.
9
,
10
,
11.
4.
To
aske
nothing
but
what
Gods
Word
warranteth
us
,
1
Iohn
5.
14.
5.
To
wait
patiently
till
he
heare
and
help
us
,
Psal.
40.
1.
Iam.
5.
10
,
11.
What
motives
may
we
have
to
stirre
up
our
hearts
to
this
duty
?
Many
and
good
:
Rom.
8.
26.
a
jewell
of
grace
bequeathed
by
Christ
unto
us
,
Luke
11.
2.
It
is
the
hand
of
faith
,
the
key
of
Gods
treasury
,
the
soules
Solicitor
,
the
hearts
Armour-bearer
,
and
the
mindes
interpreter
,
Matth.
7.
7.
Ephes.
6.
18.
It
procureth
all
blessings
,
preventeth
curses
,
2
Chro.
7.
14.
sanctifieth
all
creatures
,
that
they
may
doe
us
good
,
1
Tim.
4.
5.
seasoneth
all
crosses
,
that
they
can
doe
us
no
hurt
,
2
Cor.
12.
18.
Lastly
,
it
keeps
the
heart
in
humility
,
the
life
in
sobriety
,
strengtheneth
all
graces
,
overcommeth
all
temptations
,
subdueth
all
corruptions
,
purgeth
our
affections
,
makes
our
duties
acceptable
to
God
,
our
lives
profitable
unto
men
,
and
both
life
and
death
comfortable
to
our selves
,
Acts
9.
11.
Eph.
6.
18.
Iude
20.
Act.
4.
24.
&
7.
5
,
9.
What
are
the
lets
and
hinderances
of
Prayer
?
There
be
some
which
hinder
the
power
of
it
,
What
are
the
infirmities
that
weaken
the
power
of
Prayer
?
Roving
imaginations
,
inordinate
affections
,
dulnesse
of
spirit
,
weaknesse
of
faith
,
coldnesse
in
feeling
,
faintnesse
in
asking
,
wearinesse
in
waiting
,
too
much
passion
in
our
owne
matters
,
and
too
little
compassion
in
other
mens
miseries
,
Psalme
32.
3
,
4.
Marke
9.
24.
Isa.
38.
13
,
14.
Ionah
4.
2
,
3.
What
be
the
customary
iniquities
which
hinder
the
practise
of
Prayer
?
1.
The
prophanenesse
of
the
Atheists
,
in
not
calling
upon
God
,
Psal.
14.
4.
2.
The
sottishnesse
of
the
Papists
,
lifting
up
their
hearts
and
hands
to
base
Idols
,
Psal.
44
20.
3.
The
sensuality
of
the
voluptuous
drowning
all
his
desires
in
delights
,
and
his
prayers
in
pleasures
,
2
Tim.
2.
3
,
4.
4.
The
stupidity
of
worldlings
,
that
thinke
they
have
no
need
of
praying
,
but
of
carking
and
caring
,
toyling
and
moyling
in
the
world
,
Luke
12.
17
,
18.
Phil.
3.
19.
5.
The
foolishnesse
of
the
malitious
,
which
because
they
will
not
forgive
their
brother
a
100
pence
,
cannot
pray
to
God
to
forgive
them
the
1000
Talents
,
Mat.
18.
32.
What
be
the
grosse
sins
that
shut
the
eares
of
the
Lord
,
and
hinder
the
fruit
of
our
Prayers
?
1.
Gracelesse
hypocrisie
,
drawing
neare
with
our
lips
,
but
having
our
hearts
far
from
him
,
Isa.
29.
13.
2.
Shamelesse
impiety
,
when
turning
our
eares
from
his
precepts
,
he
turneth
away
his
from
our
prayers
,
Prov.
28.
9.
3.
Senselesse
impenitency
,
when
the
cry
of
our
sins
unrepented
of
,
drownes
the
voice
of
our
prayers
that
are
offered
,
Zach.
7.
13.
4.
Mercilesse
cruelty
,
when
we
either
cause
or
suffer
the
afflicted
to
cry
without
hearing
;
the
Lord
hearing
us
cry
in
our
affliction
without
helping
,
Gen.
42.
22.
What
is
the
generall
subiect
of
our
requests
?
Good
,
Col.
1.
9.
2
Thes.
3.
1
,
2.
That
wherein
we
pray
for
good
things
is
called
supplication
,
1
Tim.
2.
1.
That
wherein
we
pray
against
evill
,
is
called
Deprecation
.
What
doe
you
meane
by
Good
or
Evill
?
Whatsoever
is
helpfull
or
hurtfull
,
either
for
soule
or
body
,
goods
and
graces
,
sins
and
sorrowes
,
mercies
and
judgements
,
in
spirituall
or
in
carnall
things
,
Phil.
1.
9.
Luke
18.
13.
Dan.
9.
What
gather
you
hence
?
1.
That
as
Prayer
is
the
key
of
the
heart
,
to
open
all
our
necessities
unto
God
,
Iames
2.
9.
so
it
is
also
the
key
of
his
treasury
,
to
obtaine
his
mercies
from
him
,
Mat.
7.
7.
2.
That
the
gift
of
Prayer
is
a
pledge
and
earnest
penny
of
all
other
good
gifts
and
graces
whatsoever
,
Rom.
8.
26
,
27
,
32.
and
that
so
long
as
we
can
pray
,
the
greatest
evill
cannot
hurt
us
,
Ionah
2.
1.
2
Cor.
12.
7
,
8.
nor
the
greatest
good
without
Prayer
,
can
ever
bee
profitable
unto
us
;
1
Tim.
4.
5.
Are
we
only
bound
to
pray
for
our selves
by
request
for
good
and
against
evill
things
?
No
;
we
are
also
bound
to
pray
likewise
for
others
;
which
kinde
of
prayer
is
called
Intercession
,
1
Tim.
2.
1
,
2.
What
is
Intercession
?
It
is
the
sute
of
the
heart
unto
God
for
the
good
of
others
.
As
Abraham
prayed
for
Abimelech
,
Gen.
20.
17.
Jacob
for
his
sonnes
,
Gen.
49.
Paul
for
the
people
,
1
Thes.
1.
2.
and
they
for
him
.
Why
doth
the
Lord
require
this
duty
of
us
?
1.
For
communicating
our
gifts
and
his
graces
,
James
5
,
5.
14
,
15.
2.
For
nourishing
our
love
.
3.
For
increase
of
our
comforts
.
4.
For
mutuall
support
and
reliefe
in
all
crosses
.
What
gather
you
hence
?
That
all
such
persons
as
are
linked
together
in
neerest
bonds
of
societie
,
are
also
mutually
bound
to
discharge
this
duty
,
1
Tim.
2.
1
,
2.
James
5.
10.
As
first
,
in
the
houshold
of
Faith
,
the
stronger
is
to
pray
for
the
weaker
,
that
he
faile
not
,
Phil.
1.
9.
and
the
weaker
for
the
stronger
,
that
hee
fall
not
,
2
Thes.
3.
1
,
2.
Secondly
,
the
Soveraigne
for
the
Subject
,
that
he
may
obey
in
piety
and
loyalty
,
2
Cor.
6.
13
,
14.
The
Subject
for
the
Soveraigne
,
that
he
may
rule
in
righteousnesse
and
religious
policy
,
1
Tim.
2.
1
,
2.
and
so
in
all
societies
,
whether
of
publick
assemblies
,
or
private
families
.
Job
1.
5.
Deut.
33.
6.
1
Chron.
29.
19.
What
followeth
of
all
this
?
Strong
consolation
,
that
when
we
finde
small
power
or
comfort
in
our
prayers
,
the
Lord
hath
ordained
that
we
may
seeke
and
finde
both
in
the
prayers
of
his
Church
and
children
,
James
5.
14
,
15.
Acts
12.
5.
7.
You
have
now
spoken
of
the
first
part
of
Invocation
,
namely
Petition
:
what
followeth
?
The
second
;
which
is
Praise
and
Thanksgiving
,
1
Thes.
5.
18.
What
is
this
Praise
and
Thanksgiving
?
It
is
a
reverent
calling
upon
the
name
of
God
,
wherein
the
heart
being
cheared
with
some
taste
of
his
goodnesse
,
acknowledgeth
all
from
his
mercy
,
and
purposeth
all
for
his
glory
,
Luke
10.
21.
1
Chron.
29.
10
,
11
,
12
,
13.
And
it
is
either
in
praising
all
his
goodnesse
,
wisedome
,
power
,
and
mercy
;
and
generally
for
the
government
of
his
Church
;
or
for
those
particular
favours
,
that
by
Petition
wee
have
received
from
his
mercifull
hand
.
Whence
doth
this
duty
of
praise
arise
?
As
Petition
ariseth
from
the
feeling
of
our
miserie
:
so
praise
from
the
feeling
of
Gods
mercy
:
Petition
beggeth
what
we
want
,
and
praise
acknowledgeth
what
and
whence
we
have
it
,
Rev.
15.
3.
1
Chron.
29.
12.
What
gather
you
hence
?
That
when
the
Lord
hath
granted
unto
us
our
Petitions
,
we
are
forthwith
bound
to
render
unto
him
his
due
praises
,
Exodus
15.
1
,
Psalme
66.
19
,
20.
Wherein
doth
this
duty
of
praise
specially
consist
?
1.
In
emptying
our selves
of
all
worthinesse
,
Gen.
32.
10.
2.
In
acknowledging
him
the
author
of
every
good
gift
,
and
fountaine
of
living
waters
,
James
1.
17.
Jer.
2.
13.
3.
In
speaking
good
of
his
name
unto
others
,
Psalme
40.
9
,
10.
4.
In
rejoycing
before
him
in
all
his
mercies
,
Deut.
26.
11.
5.
In
resolving
to
bestow
all
for
his
honour
and
service
,
1
Chro.
29.
2
,
3.
Wherefore
doth
the
Lord
require
praise
and
thanksgiving
at
our
hands
?
First
,
because
it
is
the
fairest
and
sweetest
fruit
of
true
Piety
,
Psal.
92.
1.
Secondly
,
it
entirely
preserveth
Gods
glory
.
Thirdly
,
it
boweth
the
heart
to
true
humility
.
Fourthly
,
it
is
the
condition
of
the
Covenant
,
when
he
gives
and
wee
receive
any
mercy
,
Psalme
50.
15.
Fiftly
,
it
provoketh
others
to
faithfulnesse
and
cheerefulnesse
in
Gods
service
,
Psalme
95.
1.
Sixtly
,
it
maintaineth
the
intercourse
of
mercies
and
duties
betwixt
God
and
man
.
What
be
the
properties
of
true
praise
?
1.
It
must
be
faithfull
,
2.
It
must
be
plentifull
.
Psalme
18.
1
,
2.
If
God
give
his
mercies
by
showers
,
we
may
not
yeeld
our
praises
by
drops
.
3.
It
must
be
cheerfull
,
1
Chron.
29.
14.
hee
gives
freely
,
and
wee
must
offer
willingly
;
for
he
loves
a
cheerefull
giver
,
2
Cor.
9.
7.
4.
It
must
be
powerfull
with
the
best
measure
,
with
the
best
member
Psalme
81.
1
,
2.
5.
It
must
be
skilfull
,
in
the
best
manner
,
suting
his
severall
properties
,
with
their
due
praises
according
to
the
nature
of
the
present
blessings
,
Ex.
●5
.
2.
3.
Psal.
144.
1
,
2.
6.
It
must
be
continuall
,
as
long
as
his
mercy
endureth
,
and
life
lasteth
,
Psal.
146.
1
Thes.
5.
18.
What
meanes
may
we
use
to
attaine
unto
this
duty
?
1.
Serious
consideration
of
the
great
things
hee
hath
done
for
us
so
vile
creatures
,
2.
To
desire
to
taste
Gods
love
in
the
least
of
his
mercies
,
Genesis
28.
20
,
21.
3.
To
give
him
a
taste
of
our
love
in
the
best
of
our
services
,
Psalme
116.
12.
4.
To
rest
content
with
our
allowance
,
and
estate
wherein
he
hath
set
us
,
Phil.
4.
11.
5.
To
compare
our
estates
with
many
of
Gods
Saints
,
who
want
many
comforts
which
we
enjoy
,
and
feele
many
sorrowes
which
wee
feele
not
,
Psalme
147.
20.
6.
To
be
faithfull
in
all
Talents
,
and
fruitfull
in
all
graces
,
will
be
great
meanes
to
make
us
praise
God
in
all
his
mercies
,
Matth.
25.
23.
Phil.
1.
11.
What
motives
have
we
to
provoke
us
to
this
praise
?
1.
It
is
a
good
,
2.
It
is
his
will
thus
to
be
honoured
,
1
Thes.
5.
18.
3.
It
is
a
duty
of
Saints
and
Angels
,
both
here
&
hereafter
,
Luke
2.
13
,
14.
4.
It
spreadeth
abroad
Religion
,
magnifieth
and
sanctifieth
him
that
is
most
high
,
and
most
holy
,
Psalme
145.
1
,
2
,
3.
Esa.
8.
13.
5.
It
keeps
the
heart
from
swelling
,
and
the
soule
from
surfeiting
with
Gods
blessings
.
6.
It
fits
the
heart
for
further
graces
,
and
provokes
the
Lord
to
fresh
mercies
.
What
be
the
speciall
signes
and
markes
of
one
that
desires
to
be
thanksfull
and
unfeignedly
to
praise
God
in
all
things
.
1.
Contentednesse
,
2.
Cheerfulnes
in
the
use
of
Gods
blessings
,
Deut.
26.
11.
Psal.
63.
5.
3.
Faithfulnesse
in
our
duties
,
both
of
our
persons
and
places
.
4.
Readinesse
to
draw
others
into
the
fellowship
of
Gods
praise
,
Psal.
66.
16.
&
135.
1.
5.
Rejoycing
in
God
,
even
in
the
middest
of
many
crosses
,
Job
1.
6.
Fruitfulnesse
in
good
words
and
works
,
John
15.
8.
7.
A
conscionable
carefulnesse
to
take
all
occasions
,
and
use
all
means
to
seale
up
our
love
,
and
set
forth
Gods
glory
.
So
much
of
the
principall
parts
of
Invocation
,
Petition
,
and
Thanksgiving
:
Are
we
limited
and
bound
in
certaine
words
,
how
and
wherein
to
pray
?
No
verily
;
but
we
have
a
prescript
rule
,
and
perfect
patterne
of
Prayer
of
all
kindes
,
left
us
in
that
prayer
which
our
Saviour
Christ
taught
his
Disciples
,
and
in
them
all
succeeding
ages
,
called
the
Lords
Prayer
.
What
is
the
Lords
Prayer
?
It
is
an
absolute
Prayer
in
it selfe
;
It
is
thought
by
some
not
to
be
a
Prayer
,
but
onely
a
platforme
to
direct
all
our
Prayers
by
?
It
is
both
a
prayer
which
we
both
may
,
and
ought
to
pray
;
and
also
a
platforme
of
Prayer
,
whereunto
we
are
to
conforme
,
and
by
which
we
ought
to
square
all
ours
:
and
therefore
as
St.
Matthew
biddeth
us
pray
after
this
sort
,
Matth.
6.
9.
so
St.
Luke
biddeth
us
say
;
Our
Father
,
&c.
Luke
11.
2.
the
one
propounding
it
as
the
most
perfect
platforme
to
be
imitated
;
the
other
,
as
the
most
excellent
forme
to
be
used
of
all
Christians
.
What
is
the
platforme
propounded
in
this
Prayer
,
whereunto
we
ought
to
looke
?
It
teacheth
us
both
the
manner
how
to
pray
,
and
the
matter
for
which
to
pray
.
It
teacheth
us
in
all
our
prayers
to
whom
,
and
through
whom
,
and
for
what
to
pray
.
Also
what
difference
to
make
of
the
things
we
aske
,
and
with
what
affection
we
are
to
come
unto
God
in
Prayer
.
What
are
the
words
of
the
Lords
Prayer
?
They
are
thus
set
downe
in
the
6.
of
Matth.
9.
After
this
manner
therefore
pray
yee
,
Our
Father
which
art
in
heaven
,
&c.
What
doe
you
observe
here
in
generall
?
That
Prayer
is
to
be
made
in
a
language
which
we
understand
:
for
our
Saviour
Christ
taught
his
Disciples
here
in
a
Tongue
which
they
understood
,
and
not
in
an
unknowne
Tongue
;
which
condemneth
the
practice
of
the
Church
of
Rome
,
which
teach
the
people
to
pray
in
an
unknowne
Tongue
,
contrary
to
Christs
practice
here
,
and
the
will
of
God
,
who
commandeth
us
to
serve
him
with
all
our
hearts
,
and
therefore
with
our
understanding
as
well
as
our
affection
.
What
are
the
parts
of
this
prayer
?
They
are
three
.
1.
A
Preface
of
compellation
for
entrance
into
prayer
,
in
the
first
words
,
Our
Father
which
art
in
heaven
,
&c.
2.
A
body
of
Petitions
,
containing
the
matter
of
Prayer
,
in
the
words
following
.
3.
A
conclusion
for
shutting
up
,
for
confirmation
and
close
of
prayer
,
in
the
last
words
,
For
thine
is
the
Kingdome
,
&c.
What
gather
you
of
this
,
that
there
is
a
preface
?
That
Christian
men
are
not
to
come
malapertly
or
rashly
without
preparation
,
Eccles.
5.
1.
Psalme
26.
6.
Exod.
3.
5.
for
the
Angel
of
the
Lord
standeth
at
the
entry
,
to
strike
with
hardnesse
and
blindnesse
&c.
those
that
come
not
with
preparation
:
And
if
we
make
preparation
before
we
come
to
an
earthly
Prince
,
and
bethink
us
of
our
words
and
gesture
,
how
much
more
ought
we
to
doe
it
when
we
come
before
the
Prince
and
Lord
of
heaven
and
earth
?
How
are
we
to
prepare
our selves
?
Not
onely
to
put
off
our
evill
affections
,
1
Tim.
2.
8.
but
even
our
honest
and
(
otherwise
in
their
due
time
)
necessary
cogitations
,
as
the
cares
and
thoughts
of
our
particular
vocations
,
as
of
house
,
family
,
&c.
What
doth
the
preface
put
us
in
mind
of
?
1.
Of
him
to
whom
we
pray
.
2.
Of
our
owne
estate
in
prayer
,
that
we
come
unto
God
as
to
our
father
,
with
boldnesse
,
and
yet
with
reverence
of
that
Majesty
that
filleth
the
heavens
.
What
are
we
taught
concerning
him
to
whom
we
must
pray
?
That
God
,
and
God
onely
(
not
any
Saint
or
Angel
)
is
to
be
prayed
unto
,
Rom.
10.
14.
Psal.
73.
25
For
although
there
be
other
Fathers
besides
God
,
and
others
in
heaven
besides
him
,
yet
there
is
none
which
is
our
Father
in
heaven
but
God
alone
.
Besides
that
,
this
being
a
perfect
platforme
,
a
patterne
of
all
prayer
,
it
is
evident
that
all
prayers
(
as
in
other
things
,
so
in
this
)
must
be
framed
unto
it
.
Why
doe
you
here
name
the
Father
?
Because
discerning
the
Persons
,
we
pray
to
the
Father
,
secretly
understanding
that
we
doe
it
in
the
mediation
of
the
Son
,
by
the
working
of
the
holy
Ghost
;
and
so
come
to
the
first
person
in
the
Trinity
,
by
his
Son
,
through
the
holy
Ghost
;
which
forme
is
to
be
kept
for
the
most
part
,
although
it
be
also
lawfull
to
pray
unto
Christ
,
or
to
his
blessed
Spirit
particularly
,
Acts
7.
59.
2
Cor.
13.
13
,
14.
if
so
be
that
in
our
understanding
we
doe
conjoyn
them
,
as
those
which
cannot
be
separated
in
any
actions
either
belonging
to
the
life
to
come
,
or
pertaining
to
this
life
.
Why
must
we
pray
to
the
Father
in
the
mediation
of
Jesus
Christ
his
Sonne
?
Because
God
being
displeased
for
sin
,
we
can
have
no
dealing
with
him
,
but
only
by
the
means
of
his
Son
,
in
whom
he
is
well
pleased
,
Mat.
3.
17.
and
in
whom
alone
we
have
liberty
to
call
him
Father
,
Gal.
4.
5.
Why
is
it
required
that
we
pray
by
the
working
of
the
Holy
Ghost
?
Because
the
Holy
Ghost
assureth
us
that
he
is
our
Father
:
And
whereas
we
know
not
what
to
pray
,
nor
how
to
pray
,
the
Holy
Ghost
doth
teach
us
both
.
What
must
we
be
perswaded
of
,
and
how
must
we
be
affected
in
Prayer
?
Partly
concerning
-
Our selves
.
-
1.
We
must
be
truly
humbled
,
which
is
wrought
in
us
with
a
certaine
perswasion
,
-
1.
Of
our
sinfull
misery
and
unworthinesse
to
be
helped
.
-
2.
Of
the
glorious
Majesty
of
God
in
heaven
that
must
help
us
.
-
2.
We
must
have
a
certain
confidence
we
shall
be
heard
,
and
this
is
wrought
in
us
by
faith
,
being
perswaded
that
,
-
1.
God
loveth
us
as
his
owne
children
in
our
Lord
Iesus
Christ
.
-
2.
Our
Father
being
God
Almighty
,
he
is
able
to
doe
whatsoever
he
will
in
heaven
and
in
Earth
.
-
Others
.
-
1.
That
all
Gods
people
pray
for
us
.
-
2.
We
must
be
perswaded
that
it
is
our
bounden
duty
to
pray
for
others
as
well
as
for
ourselves
.
Why
doth
our
Saviour
direct
us
to
give
such
Titles
unto
God
in
the
beginning
and
entrance
of
our
Prayers
?
That
thereby
we
may
testifie
,
What
are
we
taught
to
consider
from
this
,
that
we
are
taught
to
call
God
Father
?
That
God
in
Christ
is
become
our
Father
,
and
giveth
us
,
both
the
priviledge
,
John
1.
12.
and
spirit
of
sons
,
Gal.
4.
6.
so
to
call
him
.
What
ariseth
from
hence
?
First
,
confidence
in
his
fatherly
love
and
compassion
towards
us
as
his
children
,
Psalme
103.
13.
with
assurance
of
obtaining
our
suites
and
desires
,
1
Iohn
5.
14
,
15.
For
as
young
children
desire
to
come
unto
their
Fathers
bosome
,
or
to
sit
upon
the
knee
,
or
in
the
Mothers
lap
:
so
we
by
prayers
doe
creep
into
the
Lords
bosome
,
and
as
it
were
,
doe
stand
between
the
Lords
legges
,
Deut.
33.
3.
comming
with
boldnesse
unto
him
,
as
unto
our
mercifull
Father
,
whose
bowels
are
larger
in
pittifull
affection
then
any
parents
,
yea
then
the
Mothers
towards
the
tendrest
childe
,
if
we
come
with
faith
and
affiance
,
that
he
will
grant
what
we
require
:
For
if
parents
will
give
good
things
to
their
children
when
they
aske
them
,
much
more
will
the
Lord
give
his
spirit
to
them
that
aske
it
of
him
,
without
doubting
,
Mat.
7.
11.
Luke
11.
13.
and
this
doubting
is
the
cause
why
many
goe
away
so
often
from
prayer
without
profit
and
comfort
,
Iames
1.
5.
which
overthroweth
the
long
and
idle
prayers
of
the
Papists
,
who
have
not
assurance
of
Gods
love
towards
them
in
the
thing
they
demand
.
Secondly
,
necessity
of
duty
on
our
parts
:
that
we
both
reverence
,
Mal.
1.
6.
and
imitate
him
,
Mat.
5.
45.
as
our
Father
,
Eph.
5.
1.
1
Pet.
1.
17.
Thirdly
,
that
to
come
in
any
other
name
then
our
Saviour
Christs
,
is
abominable
,
which
was
figured
in
Moses
,
Exod.
24.
2.
&
20.
19.
and
Aaron
,
Levit.
16.
17.
But
is
notably
set
forth
of
the
Apostle
,
1
Tim.
2.
5.
therefore
it
is
abominable
to
come
by
Saints
,
as
in
Popery
they
doe
.
What
is
to
be
considered
by
this
,
that
we
are
directed
to
call
him
our
Father
?
The
nature
of
faith
,
which
is
to
apply
it
home
to
himselfe
,
John
20.
28
Gal.
2.
20.
Matth.
27.
46.
Also
,
that
our
Saviour
Christ
is
the
naturall
Son
,
and
we
his
Sons
by
grace
and
adoption
.
May
not
a
man
say
in
his
prayer
,
My
Father
?
Yes
verily
,
and
that
with
warrant
of
our
Saviour
Christs
example
,
Matth
27.
46.
Why
then
are
we
taught
here
to
say
,
Our
Father
?
As
the
word
Father
directeth
us
to
meditate
upon
the
relation
between
God
and
our selves
,
so
the
word
Our
directeth
us
to
meditate
upon
the
relation
between
our selves
,
and
so
many
as
are
or
may
be
the
children
of
the
same
father
with
us
.
What
doth
this
put
us
in
mind
of
?
That
we
must
at
all
times
maintain
or
renew
love
and
peace
one
with
another
,
but
especially
when
we
make
our
prayers
we
must
come
in
love
,
as
one
brother
loveth
another
,
and
therefore
reconcile
our selves
,
if
there
be
any
breach
,
1
Tim.
2.
8.
Esa.
1.
15.
Matth.
5.
25
,
&c.
Secondly
,
that
we
are
bound
to
pray
,
and
to
be
suitors
to
our
God
and
Father
one
for
another
,
as
well
as
for
our selves
,
James
5
16.
That
every
one
praying
for
all
,
and
all
for
every
one
,
we
may
jointly
encrease
and
enjoy
the
benefit
of
the
common
stock
of
prayers
,
laid
up
in
the
hands
of
God
.
Whereto
doe
the
words
following
direct
us
,
when
we
say
,
Which
art
in
heaven
?
To
the
meditation
of
the
glory
,
Psalm
11.
4.
Esa.
57.
15.
not
that
he
is
excluded
from
earth
,
or
included
in
heaven
,
or
any
place
,
who
filleth
all
places
,
Jer.
23.
24.
yea
,
whom
the
heaven
of
heavens
is
not
able
to
containe
,
1
Kings
8.
27.
But
first
,
because
his
wisdome
,
power
,
and
glory
,
appeareth
most
evidently
in
the
rule
of
the
heavens
,
as
of
the
most
excellent
bodily
creatures
,
by
which
inferiour
natures
are
ruled
,
Psal.
19.
1
,
&c.
&
8.
3.
&
103.
9.
Secondly
,
for
that
in
heaven
he
doth
make
himselfe
and
his
goodnesse
knowne
to
the
Angels
,
and
blessed
Spirits
of
men
,
immediately
,
and
without
the
helps
and
aids
which
we
have
.
Thirdly
,
because
he
communicateth
himselfe
and
his
goodnesse
more
powerfully
to
them
then
to
us
:
and
so
God
is
said
to
be
present
in
the
Temple
,
and
in
the
Elect.
Fourthly
,
because
there
,
and
not
on
earth
,
we
should
now
seek
him
,
Psalm
123.
1.
Col.
3.
1
,
2.
where
also
we
hope
another
day
to
dwell
with
him
,
in
the
same
happy
fellowship
,
which
now
the
holy
Angels
and
blessed
soules
doe
enjoy
;
which
teacheth
us
not
to
have
any
fleshly
conceit
,
but
to
have
our
cogitations
above
any
worldly
matter
.
Fiftly
,
to
teach
us
that
as
we
come
boldly
to
him
as
to
a
Father
,
so
also
we
are
to
come
with
humility
and
reverence
of
his
Majesty
,
who
is
so
high
above
us
;
we
wretched
men
being
as
wormes
crauling
upon
the
earth
,
and
he
sitting
in
great
Majesty
in
the
highest
heaven
,
Eccles.
4.
16.
&
5.
1.
Sixtly
,
to
teach
us
to
pray
not
onely
reverently
,
but
also
fervently
before
him
,
so
directing
and
lifting
up
our
hearts
to
Almighty
God
,
that
our
prayers
may
ascend
into
heaven
,
2
Chro.
32.
20.
Seventhly
,
to
encrease
our
confidence
in
him
,
who
is
both
ready
and
able
to
doe
all
things
for
us
,
that
acknowledging
him
to
ride
on
the
heavens
for
our
help
,
(
able
)
as
in
heaven
to
doe
for
us
whatsoever
(
as
a
father
)
he
will
,
Psal.
115.
3.
we
may
with
full
confidence
in
his
power
and
love
ask
every
good
thing
of
him
,
Psalm
2.
8.
Luke
11.
13.
Thus
much
of
the
preface
:
Now
are
we
to
come
to
the
prayer
it selfe
:
What
is
generall
unto
it
?
That
our
affections
with
zeale
and
earnestnesse
ought
to
wait
and
attend
on
prayer
,
which
appeareth
by
the
shortnesse
of
all
the
petitions
.
What
is
declared
hereby
?
The
great
affection
we
should
have
to
the
things
we
come
for
:
which
giveth
a
check
to
our
cold
prayers
,
where
the
understanding
is
witho●●
the
affection
,
and
(
as
it
were
)
the
sacrifice
without
the
heavenly
fire
●o
lift
it
up
,
and
make
it
mount
into
heaven
,
both
in
publike
and
private
prayers
.
So
much
of
attention
generall
to
the
Prayer
:
A
forme
of
Petition
,
and
of
Thanksgiving
.
What
is
taught
hereby
?
First
,
that
whensoever
we
come
unto
God
in
Petition
,
we
are
〈…〉
give
him
thanks
,
Phil.
4.
6.
Luke
17.
17
,
18.
things
not
to
be
〈…〉
meanes
to
make
way
for
further
graces
,
and
benefits
to
be
obtain●●
▪
.
Secondly
,
that
it
is
a
fault
of
us
(
when
we
are
distressed
)
in
〈…〉
to
come
unto
God
in
Petition
,
but
not
to
return
Thanksgiving
〈…〉
benefits
received
.
How
many
Petitions
are
there
in
the
Lords
Prayer
?
Six
,
(
equally
divided
,
as
it
were
,
into
two
Tables
)
whereof
〈…〉
concerne
God
,
as
doth
the
first
Table
of
the
Law
;
three
doe
concern●
our selves
and
our
neighbours
,
as
doth
the
second
Table
:
For
in
the
three
first
we
make
request
for
those
things
that
concerne
Gods
Majesty
,
whose
glory
and
service
we
are
to
preferre
before
our
owne
good
,
Iohn
12.
27
,
28.
In
the
three
latter
,
for
those
things
that
concerne
the
necessity
of
man
,
and
our
owne
welfare
,
which
we
must
referre
to
the
former
,
Psalme
50.
15.
So
that
by
the
very
order
of
the
Petitions
,
we
learne
this
instruction
,
that
we
must
and
ought
first
to
thinke
upon
Gods
glory
before
any
thing
that
appertaines
or
belongs
to
us
,
and
that
we
should
seeke
the
service
of
God
before
our
owne
good
,
John
12.
27
,
28.
yea
,
and
preferre
the
glorifying
of
the
name
of
God
before
our
owne
salvation
,
Rom.
9.
3.
As
also
by
the
order
of
the
Commandements
,
which
being
divided
into
two
Tables
,
the
first
concernes
the
Worship
of
God
,
the
second
our selves
.
What
observe
you
from
this
?
Our
hypocrisie
:
for
were
it
not
for
our selves
and
our
wants
,
we
would
not
come
to
God
at
all
in
prayer
:
As
in
Popery
,
all
their
prayers
are
for
themselves
,
and
their
salvation
,
&c.
whereas
this
word
(
thy
)
in
all
these
Petitions
doth
shut
forth
the
consideration
of
our selves
,
to
the
end
that
we
might
have
our
minds
altogether
fastened
upon
the
service
of
God
.
What
further
observe
you
proper
to
those
Petitions
that
concerne
the
glory
of
God
?
That
as
they
must
be
begged
in
the
first
place
,
so
must
they
likewise
be
performed
with
further
zeale
of
spirit
,
and
earnestnesse
of
affection
:
as
may
be
gathered
,
in
that
they
are
propounded
without
any
band
or
coupling
of
one
with
another
.
How
are
the
three
first
Petitions
divided
?
Thus
:
the
first
concerneth
Gods
glory
it selfe
,
the
other
two
,
the
things
whereby
God
is
glorified
;
as
when
his
Kingdome
commeth
,
and
his
will
is
done
.
What
are
the
words
of
the
first
Petition
?
Hallowed
be
thy
Name
,
What
is
the
summe
of
this
Petition
?
That
in
all
things
God
may
be
glorified
,
That
he
,
who
in
himselfe
,
his
words
and
works
is
most
glorious
and
holy
,
may
be
acknowledged
and
honoured
for
such
by
us
,
Psal.
46.
8.
1
Pet.
2.
9.
Why
is
this
Petition
set
before
all
?
Because
it
is
that
which
ought
to
be
dearest
unto
us
,
and
for
that
all
things
are
to
be
referred
unto
it
,
Prov.
16.
4.
1
Cor.
10.
31.
What
is
to
be
considered
for
the
further
opening
of
this
Petition
?
First
,
for
the
meaning
of
the
words
apart
,
then
of
them
together
.
What
is
meant
by
the
word
Name
?
By
the
name
of
God
,
King
.
5.
5.
Isa.
26.
8.
as
he
maketh
knowne
to
us
the
fame
and
glory
of
his
nature
,
otherwise
unconceivable
,
Gen.
32.
29.
For
the
name
of
God
in
the
Scripture
signifieth
God
himself
;
because
the
nature
of
a
thing
is
taken
for
that
it
is
the
name
of
,
as
Acts
1.
15.
his
Essence
,
and
all
things
by
which
he
is
knowne
unto
us
.
What
are
those
Names
whereby
God
is
made
knowne
unto
us
?
First
,
his
Titles
;
as
Jehovah
,
Elohim
,
the
Lord
of
Hosts
,
and
such
like
,
Exod.
3.
14.
and
6.
3.
Secondly
,
his
Attributes
and
Properties
;
as
his
wisedome
,
power
,
love
,
goodnesse
,
mercy
,
justice
,
truth
,
Exod.
33.
18
,
19
,
&c.
&
34.
5
,
6
,
&c.
which
being
essentiall
in
him
,
are
for
our
capacity
expressed
under
the
name
of
such
qualities
in
us
,
and
are
called
the
names
of
God
,
because
as
names
serve
to
discerne
things
by
,
so
God
is
knowne
by
these
things
.
Thirdly
,
also
his
memorials
signified
by
his
name
,
because
he
getteth
glory
by
them
.
What
are
these
Memorials
?
First
,
the
works
and
actions
of
God
;
as
the
Creation
and
government
of
the
world
,
Psal.
104.
but
especially
,
the
worke
of
redemption
,
Psalme
19.
14.
Secondly
,
the
things
that
belong
unto
God
;
as
his
Worship
,
Word
,
Sacraments
and
disclipine
;
but
especially
his
Word
,
Psalme
138.
2.
&
19.
&c.
which
is
the
booke
of
grace
,
and
the
boxe
of
ointment
,
out
of
which
the
sweet
savour
of
his
name
is
most
effectually
powred
,
Cant.
1.
2
,
3.
What
is
meant
by
the
word
Hallowed
?
Sanctified
and
reverenced
:
Can
any
man
adde
any
thing
unto
Gods
holinesse
?
No
,
no
,
we
cannot
adde
any
holinesse
unto
God
,
or
take
any
from
him
;
but
as
God
is
holy
in
his
properties
and
actions
,
and
also
in
his
Ordinance
both
in
the
Church
and
Common-wealth
,
so
wee
desire
they
may
be
(
and
that
not
onely
by
our selves
,
but
also
by
all
men
)
acknowledged
and
reputed
as
they
are
worthy
in
themselves
to
be
reputed
and
accounted
.
And
in
this
respect
onely
are
we
said
to
hallow
his
name
,
when
we
acknowledge
it
and
honour
it
for
such
,
Psal.
96.
7
,
8.
thereby
(
as
it
were
)
setting
the
Crowne
of
holinesse
and
honour
upon
the
head
of
God
:
contrariwise
,
failing
so
to
doe
,
we
are
guilty
of
the
profanation
of
Gods
holy
name
;
not
that
he
can
receive
any
pollution
from
us
,
but
onely
as
a
man
that
lusteth
after
a
chast
woman
is
said
by
our
Saviour
to
be
guilty
of
adultery
with
her
,
though
she
remaineth
in
her self
spotlesse
and
undefiled
,
Matth.
5.
28.
May
none
else
be
glorified
but
the
name
of
God
?
When
it
is
said
,
Hallowed
be
thy
name
,
thereby
is
noted
that
no
glory
or
honour
should
be
given
to
any
thing
in
the
world
,
but
to
the
name
of
God
,
Esa.
42.
8.
&
48.
11.
further
then
they
are
instruments
whereby
we
may
arise
to
the
glorifying
of
it
;
for
God
will
not
give
his
glory
to
any
other
thing
,
no
not
to
the
manhood
of
our
Saviour
Christ
.
What
is
to
be
considered
in
the
words
together
?
That
it
is
a
singular
benefit
of
God
to
admit
us
to
the
sanctifying
of
his
name
,
and
(
as
it
were
)
to
set
the
Crowne
(
which
is
his
glory
)
upon
his
head
,
and
to
hold
it
there
,
especially
seeing
he
is
able
himself
alone
to
doe
it
;
and
when
he
would
use
others
thereto
,
he
hath
so
many
Legions
of
Angels
to
doe
it
,
yea
,
can
raise
up
stones
to
doe
it
.
What
doe
you
then
aske
of
God
in
this
Petition
?
That
as
God
is
glorious
in
himselfe
,
What
are
those
graces
for
which
we
pray
here
in
particular
?
1.
Knowledge
of
God
,
Psalme
100.
3.
&
67.
2.
That
God
would
give
us
the
knowledge
of
himselfe
,
his
Word
,
and
Works
;
for
we
cannot
glorifie
his
name
unlesse
we
know
it
.
2.
Beliefe
of
his
Word
,
that
wee
and
others
may
sanctifie
God
in
believing
his
Word
how
unlike
soever
,
Iohn
3.
33.
Wherefore
Moses
and
Aaron
are
said
not
to
have
sanctified
the
name
of
God
,
because
they
beleeved
not
,
Numb
.
20.
12.
Contrariwise
Abraham
glorified
God
in
beleeving
,
Rom.
4.
20.
3.
Fearing
the
Lord
alone
,
and
not
men
;
That
the
Lord
be
our
feare
,
Esa.
8.
12
,
13.
1
Pet.
3.
14
,
18.
4.
Humility
,
(
for
our selves
and
others
)
without
which
wee
cannot
glorifie
God
,
as
it
is
meet
,
Psalme
115.
1.
2
Sam
7.
18.
Psal.
8.
4
,
5.
&
144.
3.
Luke
1.
48.
5.
Patience
,
(
arising
from
thence
)
whereby
wee
doe
willingly
submit
our selves
unto
the
correcting
hand
of
God
,
as
Eli
,
1
Sam.
3.
18.
&
Hezekiah
,
Esa.
39.
8.
6.
Thankfulnesse
,
that
we
may
praise
him
for
his
benefits
,
more
particularly
where
we
are
to
hallow
Gods
name
,
as
well
by
praising
it
for
the
benefits
we
have
received
,
as
for
his
wonderfull
works
in
the
Creation
and
government
of
the
world
,
the
Church
especially
.
7.
Lips
opened
,
and
tongues
tuned
to
speak
of
him
with
reverence
,
Psal.
51.
15.
&
44.
1.
&
45.
1.
8.
A
life
so
ordered
,
that
men
may
say
he
is
a
holy
God
,
who
by
his
grace
maketh
us
an
holy
people
,
Matth.
5.
16.
1
Pet.
2.
9.
Tit.
2.
10.
That
according
as
we
know
the
vertues
of
our
good
God
;
so
the
fruits
of
them
may
appeare
in
ours
,
and
all
good
peoples
lives
,
that
so
his
name
may
be
honoured
and
praised
,
and
he
may
get
glory
by
the
godly
conversation
of
us
and
others
.
What
doe
we
pray
against
in
this
Petition
?
We
pray
against
all
ignorance
of
holy
things
we
should
know
,
Hos.
8.
12.
and
against
infidelity
and
want
of
good
works
,
whereby
God
wants
of
his
glory
:
we
pray
against
all
lofty
and
high
things
that
hinder
that
God
onely
cannot
be
exalted
,
Esa.
2.
11
,
12
,
13
,
14
,
15
,
16.
especially
the
pride
of
our
hearts
,
which
we
are
to
confesse
and
lament
,
Prov.
8.
13.
Against
all
false
religion
and
prophanenesse
,
impatience
,
unthankfulnesse
,
Rom.
1.
21
,
&c.
those
tongue-wormes
of
swearing
,
blasphemy
,
and
unreverent
speaking
of
God
,
Exod.
20.
7.
Esa.
2.
11
,
12
,
13
,
14
,
15.
Prov.
8.
13.
together
with
all
wickednesse
and
ungodlinesse
,
whereby
Gods
Name
is
dishonoured
.
In
a
word
,
we
pray
that
God
would
remove
,
and
root
out
of
our
hearts
,
tongues
,
and
lives
,
all
such
vices
,
by
and
for
which
his
name
is
dishonoured
,
especially
an
evill
and
scandalous
life
,
for
which
the
name
of
God
and
his
religion
is
evill
spoken
of
in
the
world
,
Rom.
2.
23
,
24.
What
doth
this
teach
us
?
Our
dulnesse
is
hereby
condemned
,
who
by
nature
are
so
ill-disposed
to
glorifie
God
,
and
to
use
his
name
holily
and
reverently
.
What
is
to
be
considered
in
the
second
Petition
?
Let
thy
Kingdome
come
,
One
of
the
meanes
how
to
have
the
name
of
God
sanctified
,
which
is
a
dependance
of
the
former
Petition
.
What
is
the
summe
of
this
Petition
?
That
God
may
reigne
in
our
hearts
,
and
not
sinne
;
and
that
the
Kingdome
of
our
Lord
Iesus
Christ
both
by
the
inward
working
of
his
Spirit
,
and
also
by
the
outward
meanes
may
be
enlarged
dayly
,
untill
it
bee
perfected
at
the
comming
of
Christ
to
judgement
;
that
the
Kingdome
of
sinne
and
Satan
being
more
and
more
abolished
,
Acts
26.
18.
Col.
1.
13.
Christ
may
now
reigne
in
our
hearts
by
grace
,
Col.
3.
15
,
16.
and
we
with
him
for
ever
in
glory
,
2
Tim.
2.
12.
What
is
meant
here
by
Kingdome
?
That
government
which
our
Saviour
Christ
exerciseth
;
Esa.
5.
6.
Psal.
95.
3
,
&c.
as
the
spirituall
regiment
,
Psalme
110.
2.
1
Cor.
15.
25.
of
the
Church
,
and
of
all
things
,
for
the
good
of
the
Church
:
wherein
God
hath
appointed
Christ
to
be
the
King
,
Psalme
2.
6.
Hos.
3.
5.
the
Saints
his
Subjects
,
Rev.
15.
3.
the
Word
his
Law
,
Job
22.
22.
the
Angels
and
all
creatures
his
servants
,
Heb.
1.
6
,
the
Ministers
his
Heralds
,
and
Ambassadors
,
2
Cor.
5.
20.
Finally
,
the
Devills
kingdome
,
Matth.
12.
26.
that
is
,
wicked
Angels
,
and
men
enemies
to
the
Kingdome
of
Christ
,
Luke
19.
27.
his
foot-stoole
,
Psalme
110.
1.
How
is
this
Kingdome
said
to
come
?
-
1.
In
regard
of
the
meanes
,
-
2.
In
regard
of
efficacy
,
where
from
the
heart
obedience
is
yeelded
,
Rom.
6.
17.
-
3.
In
regard
of
perfection
,
it
hath
these
degrees
.
-
1.
Increase
of
grace
in
the
time
of
this
life
,
Matth.
13.
18.
-
2.
The
translation
of
blessed
soules
into
heaven
in
the
moment
of
death
,
Luke
23.
42
,
43.
-
3.
Finally
,
the
full
redemption
of
glorification
of
the
Saints
in
soule
and
body
in
the
life
to
come
,
Matth.
25.
34.
What
doe
we
then
desire
concerning
the
kingdome
of
God
in
this
Petition
?
We
pray
either
for
that
he
exerciseth
in
this
world
;
or
for
that
hee
exerciseth
in
the
world
to
come
,
called
the
kingdome
of
glory
.
How
many
sorts
are
there
in
that
kingdome
he
exerciseth
in
this
world
?
Two
:
First
,
that
he
exerciseth
over
all
men
,
and
other
creatures
called
kingdome
of
power
:
Secondly
,
that
he
exerciseth
over
all
the
Church
called
the
kingdome
of
grace
.
What
desire
we
of
God
concerning
the
government
he
exerciseth
over
all
Creatures
?
That
he
would
governe
all
the
creatures
,
both
in
the
naturall
course
of
things
,
and
in
the
civill
and
domesticall
government
of
men
,
yea
,
in
the
rule
of
Devils
themselves
,
in
such
sort
as
they
may
serve
for
the
good
of
his
Church
,
Psal.
97.
1.
Mat.
6.
13.
John
17.
2.
What
desire
we
concerning
his
government
in
the
Church
?
That
it
may
be
here
in
this
world
inlarged
,
and
that
it
may
be
accomplished
in
the
last
day
,
Psalme
112.
6.
Isa.
62.
7.
What
doe
we
desire
for
the
inlargement
of
it
in
this
world
?
That
by
Christ
the
head
of
the
Church
,
God
would
governe
his
people
to
the
perfect
salvation
of
the
elect
,
and
to
the
utter
destruction
of
the
reprobate
,
whether
open
Rebels
,
or
faigned
hollow-hearted
Subjects
.
What
great
need
is
there
that
we
should
pray
for
the
kingdome
of
God
?
For
that
being
taught
,
that
we
should
pray
that
the
kingdome
of
God
may
come
,
hereby
we
are
put
in
mind
of
another
kingdome
of
Satan
and
darknesse
,
which
opposeth
strongly
against
his
kingdome
,
Mat.
12.
24
,
25.
2
Cor.
6.
14
,
15
,
16.
Why
doe
all
men
naturally
abhorre
Satan
,
even
to
the
very
name
of
him
?
They
doe
in
words
and
shew
:
but
when
they
doe
his
will
,
live
under
his
lawes
,
delight
in
his
works
of
darknesse
,
subject
themselves
to
the
Pope
,
and
other
his
instruments
;
they
are
found
indeed
to
love
him
as
their
father
,
and
honour
him
as
their
Prince
,
whom
in
words
they
would
seeme
to
abhorre
:
For
as
the
same
men
are
affirmed
by
our
Saviour
Christ
to
approach
unto
God
with
their
lips
,
and
to
have
their
hearts
farre
from
him
,
Mat.
15.
8.
so
are
they
in
their
lips
farre
from
Satan
,
but
neare
him
in
their
hearts
.
What
other
oppositions
are
there
against
Gods
Kingdome
?
The
flesh
and
the
world
,
Gal.
5.
10
,
17.
What
be
the
meanes
we
ought
to
pray
for
,
that
our
Saviour
Christ
may
governe
his
Church
in
this
world
thereby
?
Inward
,
and
outward
.
What
inward
things
doe
we
pray
for
?
That
God
would
give
his
holy
Spirit
,
as
the
chiefe
and
principall
meanes
,
whereby
our
Saviour
Christ
gathereth
and
ruleth
his
Church
,
conveighing
his
spirit
of
knowledge
,
and
good
motions
into
his
people
:
And
consequently
,
we
pray
against
the
motions
and
temptations
of
Satan
,
and
of
our
owne
flesh
.
What
are
the
outward
things
we
pray
for
?
The
meanes
whereby
the
Spirit
is
conveighed
;
namely
,
the
Word
,
and
the
dependances
thereof
,
the
Sacraments
and
Censures
.
What
pray
we
for
concerning
the
Word
?
That
it
being
the
scepter
of
Christs
kingdome
,
Mar.
1.
13.
the
rod
&
standard
of
his
power
,
Psal.
110.
2.
Isa.
11.
4
,
10.
Isa.
44.
4
,
10.
&
called
the
Word
of
the
kingdome
,
Mar.
1.
13.
&
the
kingdome
of
heaven
,
Mat.
13.
may
have
free
passage
every
where
,
2
Thes.
3.
1.
and
may
be
gloriously
lifted
up
and
advanced
;
and
it
only
having
place
,
all
not
agreeable
thereunto
,
and
all
traditions
and
inventions
of
men
may
be
rejected
.
What
pray
we
for
concerning
the
Sacraments
?
That
as
they
are
the
Seales
of
Gods
promises
,
and
the
whole
Covenant
of
grace
,
so
they
may
be
both
ministred
and
received
in
that
purenesse
and
sincerity
,
which
is
according
to
his
Word
,
and
all
false
Sacraments
and
sacrifices
put
under
foot
.
What
pray
we
for
concerning
the
Censures
?
That
not
only
private
persons
,
but
the
whole
Church
may
be
ruled
by
the
line
of
Gods
Word
,
that
so
well
doers
may
be
advanced
,
and
evill
doers
censured
and
corrected
,
according
to
the
degree
of
their
fault
;
and
therefore
,
that
all
impunity
or
tyrannous
tortures
of
conscience
may
be
taken
away
.
What
further
doe
we
pray
for
?
That
God
would
furnish
his
Church
with
all
such
Officers
as
he
approveth
,
that
being
indued
with
speciall
gifts
,
may
be
both
able
and
willing
to
execute
their
charge
diligently
and
faithfully
.
What
further
desire
you
in
this
Petition
?
That
where
these
things
are
only
begun
,
they
may
be
perfected
;
And
that
every
Church
may
be
polished
and
garnished
,
that
Sion
may
appeare
in
her
perfect
beauty
,
and
so
the
Iewes
may
be
called
,
and
so
many
of
the
Gentiles
as
belong
unto
Christ
,
and
the
contrary
enemies
may
be
either
converted
or
confounded
.
What
doe
we
pray
for
in
respect
of
every
member
of
the
Church
?
Even
as
poore
captives
are
alwayes
creeping
to
the
prison
doore
,
and
labouring
to
get
off
their
boults
:
so
we
out
of
a
sorrowfull
feeling
of
the
spirituall
bondage
we
are
in
to
Satan
and
sin
,
pray
that
the
kingdome
of
Christ
may
come
and
be
advanced
in
every
one
of
our
hearts
,
in
justice
,
righteousnesse
,
peace
and
joy
in
the
Holy
Ghost
,
Rom.
14.
17.
that
as
Kings
unto
God
,
we
may
subdue
within
us
all
those
either
opinions
or
affections
that
rise
up
and
rebell
against
God
.
What
then
are
the
particulars
concerning
the
kingdome
of
grace
,
that
we
doe
crave
of
God
in
this
Petition
?
1.
That
Satans
kingdome
may
be
abolished
,
Tim.
2.
26.
Col.
1.
13.
the
power
of
corruption
,
that
maketh
us
like
well
of
our
bondage
,
abated
,
Gal.
5.
24.
the
instruments
of
Satans
tyranny
,
as
the
Turke
and
Pope
,
and
all
such
out-lawes
from
Christ
defeated
,
2
Thes.
2.
8.
2.
That
it
would
please
God
to
gather
out
of
every
part
of
the
world
those
that
belong
to
his
election
.
3.
That
God
for
the
gathering
of
them
,
would
raise
up
faithfull
and
painfull
Ministers
in
every
part
of
the
world
,
where
there
are
any
which
belong
to
his
election
.
That
all
loyterers
and
tongue-tyed
Ministers
being
removed
,
Isa.
56.
10
,
11.
faithfull
and
able
watchmen
may
be
set
over
the
flocke
of
Christ
,
Mat.
9.
38.
with
sufficient
encouragement
of
maintenance
,
countenance
,
protection
,
&c.
and
the
word
of
God
may
be
freely
preached
every
where
,
2
Thes.
3.
1.
4.
That
it
would
please
God
,
with
the
blessing
of
his
spirit
,
to
accompany
the
word
,
so
that
it
may
be
of
power
to
convert
those
that
belong
unto
him
.
5.
That
it
would
please
God
every
day
more
and
more
to
increase
the
holy
gifts
and
graces
of
his
holy
Spirit
,
in
the
hearts
of
those
whom
he
hath
already
called
effectually
.
6.
That
the
Lord
by
his
word
and
spirit
would
rule
in
the
hearts
and
lives
of
his
Saints
,
Col.
3.
15
,
16.
making
them
also
Kings
in
part
,
by
overcomming
the
corruption
which
is
in
the
world
through
lust
.
7.
That
God
would
raise
up
godly
and
religious
Magistrates
,
which
should
further
and
countenance
his
worship
as
much
as
in
them
lyeth
.
8.
That
the
eyes
of
all
men
,
especially
Princes
,
may
be
opened
to
see
the
filthinesse
of
the
whore
of
Babylon
,
Rev.
17.
16.
and
the
true
beauty
of
pure
Religion
,
and
of
the
Spouse
of
Christ
,
Isa.
60.
3.
9.
That
God
would
banish
and
root
out
of
his
Church
all
those
things
which
may
hinder
the
proceeding
of
his
kingdome
in
the
hearts
of
those
that
belong
unto
him
.
10.
Finally
,
that
he
would
finish
the
kingdome
of
grace
,
calling
his
elect
uncalled
,
Rom.
9.
27.
confirming
such
as
stand
,
2
Thes.
2.
17.
raising
the
fallen
,
Jam.
5.
15
,
16.
comforting
the
afflicted
,
Isa.
61.
3.
and
hasten
the
kingdome
of
glory
.
What
doe
we
desire
of
God
in
this
Petition
concerning
the
Kingdome
of
glory
,
and
our
good
in
the
world
to
come
?
1.
That
God
would
be
pleased
to
take
us
out
of
this
sinfull
and
conflicting
life
,
2.
That
the
number
of
the
elect
being
accomplished
,
the
finall
dissolution
of
all
things
may
come
:
That
God
would
hasten
the
second
comming
of
his
Son
to
judgement
for
the
elects
sake
,
who
with
singular
love
and
affection
long
for
it
,
saying
;
Come
Lord
Jesus
,
come
quickly
,
Rev.
22.
20.
2
Tim.
4.
8.
that
we
and
all
his
chosen
may
obtaine
full
salvation
,
and
enjoy
the
fruition
of
that
glory
prepared
for
us
before
the
beginning
of
the
world
.
3.
That
God
would
get
himselfe
glory
by
the
finall
confusion
of
his
enemies
.
What
are
the
words
of
the
third
Petition
?
Thy
will
be
done
in
Earth
as
it
is
in
Heauen
,
Mat.
6.
10.
Luke
11.
2.
What
is
the
summe
of
this
Petition
?
That
God
would
grant
us
,
that
we
may
voluntarily
and
willingly
subject
our selves
unto
him
and
his
providence
:
That
renouncing
the
will
of
Satan
,
and
our
owne
corrupt
inclination
,
2
Tim.
2.
26.
1
Peter
4.
2.
and
rejecting
all
things
that
are
contrary
to
the
will
of
God
,
we
may
doe
his
will
,
not
as
we
will
,
nor
grudgingly
,
but
readily
,
Psalme
119.
60.
and
heartily
,
Col.
3.
23.
following
in
our
measure
the
example
of
the
Angels
and
Saints
that
are
in
heaven
,
Psalme
103.
20.
Finally
,
that
obedience
may
be
given
to
Christ
,
in
ruling
us
untill
we
be
as
the
holy
Angels
.
What
is
meant
by
this
word
[
Thy.
]
Hereby
we
exclude
all
wils
opposed
to
,
or
diverse
from
the
will
of
God
;
whether
the
will
of
Satan
,
2
Tim.
2.
26.
or
our
owne
,
1
Peter
4.
2.
naturally
corrupt
and
enthralled
to
Satan
;
yea
,
whatsoever
unlawfull
intentions
or
desires
,
repugnant
to
the
will
of
God
,
2
Sam.
2.
7.
James
4.
15.
For
when
we
pray
for
obedience
to
Gods
will
,
we
pray
that
all
wils
of
wicked
Angels
,
Zach.
3.
2.
and
men
,
Psal.
140.
8.
as
contrary
to
the
will
of
God
,
may
be
disappointed
.
We
desire
also
the
suppression
of
our
owne
will
,
as
that
which
being
prone
to
all
sin
,
as
a
match
to
take
fire
,
is
naught
and
repugnant
to
the
will
of
God
,
so
far
are
we
from
having
any
free-will
naturally
to
doe
that
which
is
good
,
Psalm
86.
11.
&
119.
37
,
Gen.
6.
5.
&
8.
21.
Rom.
8.
6.
&
7.
24.
which
we
must
bewaile
both
in
our selves
and
others
,
2
Pet.
2.
7.
Ezek.
9.
4.
freely
acknowledging
that
we
cannot
of
our selves
doe
the
will
of
God
,
but
by
his
assistance
,
and
desiring
grace
that
we
may
obey
his
will
,
and
not
the
lusts
of
our
flesh
.
How
manifold
is
the
will
of
God
?
Twofold
,
Deut.
29.
29.
1.
His
secret
and
hidden
will
,
whereof
the
Scripture
speaketh
thus
,
If
so
be
the
will
of
God
,
1
Pet.
3.
17.
whereunto
are
to
be
referred
his
eternall
counsell
,
the
events
of
outward
things
,
Pro.
27.
1.
times
and
seasons
,
&c.
Acts
17.
1.
2.
His
manifest
will
,
which
is
revealed
and
made
knowne
unto
us
in
the
Word
,
both
in
his
promises
,
which
we
are
to
beleeve
,
and
in
his
precepts
and
commandements
,
which
(
as
conditions
of
obedience
in
way
of
thanksgiving
annexed
unto
the
promises
)
we
are
to
performe
.
What
will
are
we
to
understand
in
this
petition
?
Not
so
much
that
part
which
God
keepeth
secret
from
us
,
as
that
part
thereof
which
he
hath
revealed
in
his
Word
,
wherein
is
set
downe
what
we
ought
to
doe
,
or
leave
undone
.
How
doth
that
appeare
?
1.
Because
it
is
unlawfull
to
search
or
enquire
into
the
secret
will
of
God
,
and
impossible
for
man
to
know
it
untill
it
come
to
passe
;
whereas
to
the
doing
of
this
will
knowledge
is
requisite
.
2.
No
man
can
resist
or
withstand
Gods
secret
will
,
neither
is
it
any
thank
for
us
to
accomplish
it
,
Acts
4.
28.
3.
There
are
no
promises
for
performing
the
secret
will
of
God
,
seeing
a
man
may
doe
it
and
perish
,
as
Pilate
,
&c.
4.
God
proposeth
many
things
in
his
secret
will
,
for
which
it
is
not
lawfull
for
us
to
pray
.
What
then
must
we
especially
pray
for
in
the
secret
will
of
God
?
That
when
God
bringeth
any
thing
to
passe
by
his
secret
will
,
which
is
grievous
to
our
natures
,
we
may
with
patience
and
contentment
submit
our
wils
to
his
will
,
Acts
21.
14.
What
doe
we
aske
of
God
in
this
petition
concerning
his
revealed
will
?
1.
That
we
may
know
his
will
,
without
the
which
we
cannot
doe
it
.
2.
That
we
may
doe
all
his
will
being
knowne
,
and
shew
our selves
obedient
to
our
heavenly
Father
and
Lord
.
3.
That
he
would
bestow
upon
us
the
gifts
and
graces
of
his
Spirit
,
that
so
our
hearts
being
by
grace
set
at
large
,
strengthened
,
and
directed
,
Psal.
119.
32
,
36.
we
may
be
enabled
to
doe
his
will
.
4.
That
he
would
remove
from
us
all
things
that
shall
hinder
us
from
knowing
his
will
,
and
putting
it
in
execution
;
as
ignorance
of
the
revealed
will
of
God
,
Psal.
119.
18.
rebellion
,
dis●bedience
,
murmuring
,
&c.
1
Sam.
15.
22
,
23.
all
pretences
,
and
dispensations
,
or
powers
,
presuming
to
dispence
with
the
will
of
God
.
In
a
word
,
that
so
many
as
are
subjects
in
the
kingdome
of
Christ
may
doe
the
duty
of
good
subjects
,
and
be
obedient
to
the
revealed
will
of
God
,
seeking
his
kingdome
and
his
righteousnesse
,
Matth.
6.
33.
so
that
there
is
a
mutuall
relation
of
this
petition
to
the
former
,
where
we
pray
that
God
may
rule
;
as
here
,
that
his
rule
may
be
obeyed
.
What
understand
you
in
this
petition
by
Doing
?
Not
a
good
intent
onely
in
the
heart
,
or
profession
of
obedience
in
word
and
pretence
,
Matth.
21.
30.
but
an
actuall
and
thorough
performance
of
what
is
required
of
us
,
Iames
1.
25.
And
therefore
wee
pray
here
,
that
the
will
of
God
may
not
onely
be
intended
and
endevoured
,
but
also
accomplished
,
although
it
be
with
griefe
and
smart
,
Phil.
2.
13.
Acts
20.
24.
What
is
here
meant
by
earth
and
heaven
?
By
earth
,
those
that
are
in
earth
,
and
by
heaven
,
those
that
are
in
heaven
:
For
here
we
propound
to
our selves
the
patterns
of
the
Angels
and
blessed
soules
,
who
being
freed
from
all
mixture
of
corruption
,
doe
in
their
kind
perfectly
obey
God
,
Psal.
103.
20
,
22.
whereby
we
learne
that
our
obedience
should
be
done
most
humbly
,
willingly
,
readily
,
cheerfully
,
and
wholly
,
(
not
doing
one
,
and
leaving
another
undone
)
even
as
the
will
of
God
is
done
by
the
Angels
,
Matth.
18.
10.
who
therefore
are
set
forth
winged
,
to
shew
their
speedinesse
,
Esa
6.
2.
and
round
footed
,
to
expresse
their
readinesse
to
all
and
every
commandement
of
God
,
Ezek.
1.
7.
But
seeing
we
are
sinfull
,
and
the
Angels
holy
,
how
can
wee
imitate
them
?
We
desire
to
imitate
them
in
the
manner
,
though
we
know
we
cannot
equall
them
in
measure
and
degree
of
obedience
:
and
hereby
we
are
taught
that
we
should
endevour
to
the
like
holinesse
,
and
so
grow
therein
daily
more
and
more
till
we
be
like
unto
them
;
not
that
we
can
performe
it
to
the
full
as
they
doe
.
As
also
in
this
regard
God
himselfe
saith
,
Be
ye
holy
as
I
am
holy
,
Lev.
11.
44.
1
Pet.
1.
16.
and
yet
it
were
absurd
to
say
or
think
,
that
any
man
could
come
to
the
holinesse
of
God
,
whose
holinesse
he
is
commanded
to
follow
:
And
this
answereth
to
our
desire
of
hastening
the
Lords
comming
in
the
former
petition
.
What
then
doe
wee
desire
here
for
the
manner
of
performance
of
Gods
will
?
That
we
may
after
the
heavenly
patterne
afore
mentioned
,
willingly
,
without
constraint
or
repugnancy
,
Psalm
110.
3.
speedily
,
without
delay
,
Psal.
119.
60.
sincerely
,
without
hypocrisie
,
Deut.
5.
28
,
29.
fully
,
without
reservation
,
Psal.
119.
6.
and
constantly
,
without
intermission
,
Psal.
119.
112.
beleeve
the
promises
of
mercy
,
and
obey
the
precepts
of
holinesse
:
and
so
all
unwilling
,
and
by
law
onely
inforced
obedience
is
here
condemned
,
and
we
enjoined
to
performe
our
service
with
delight
,
joy
,
and
alacrity
.
Thus
farre
of
the
three
first
Petitions
,
for
things
concerning
God
.
To
come
to
the
three
latter
that
concerne
our selves
,
1.
The
order
and
dependance
they
have
from
the
former
three
concerning
God
;
whereby
we
are
taught
that
there
is
no
lawfull
use
of
these
Petitions
which
follow
,
or
any
of
them
;
unlesse
we
first
labour
in
the
former
Petitions
concerning
the
service
of
God
.
For
we
are
then
allowed
,
and
not
till
then
,
(
Luke
17.
7
,
&c.
)
to
seek
good
things
for
our selves
,
when
we
have
first
minded
,
and
sought
those
things
that
concerne
the
glory
of
God
;
because
unto
godlinesse
onely
the
promises
of
this
life
and
that
which
is
to
come
are
entailed
,
1
Tim.
4.
8.
What
further
?
That
as
in
the
former
the
word
[
Thy
]
did
only
respect
God
,
so
in
these
following
by
these
words
[
our
and
us
]
we
learne
to
have
a
fellow-feeling
of
the
miseries
and
necessities
of
others
;
and
therefore
in
care
to
pray
for
them
,
which
is
one
tryall
of
the
true
spirit
of
prayer
.
Is
there
any
thing
else
common
to
them
all
?
That
in
all
these
Petitions
under
one
thing
expressed
,
other
things
are
figuratively
included
,
and
under
one
kinde
all
the
rest
,
and
all
the
meanes
to
obtaine
them
are
comprehended
,
as
shall
appeare
.
How
are
these
Petitions
divided
?
The
first
concerneth
mans
body
,
and
the
things
of
this
life
:
the
two
last
concerne
the
soule
,
and
things
pertaining
to
the
life
to
come
.
For
all
which
we
are
taught
to
depend
on
God
;
and
namely
according
to
the
order
observed
in
the
Creed
,
(
called
the
Apostles
)
1.
On
the
providence
of
God
our
Father
the
Creator
for
our
nourishment
,
and
all
outward
blessings
.
2.
On
the
mercies
of
Christ
our
Saviour
for
pardon
of
our
sinnes
.
3.
On
the
power
and
assistance
of
the
holy
Spirit
,
our
sanctifier
,
for
strength
to
resist
and
subdue
all
temptations
unto
evill
.
What
observe
you
out
of
the
order
of
these
Petitions
?
That
we
have
but
one
Petition
for
outward
things
,
as
lesse
to
be
esteemed
:
but
for
spirituall
things
two
,
as
about
which
our
care
is
to
be
doubled
,
Matth.
6.
33.
to
teach
us
how
smally
earthly
things
are
to
be
accounted
in
regard
of
heavenly
:
and
therefore
that
our
prayers
for
the
things
of
this
life
should
be
short
,
and
further
drawn
out
for
the
things
that
belong
to
the
life
to
come
.
Why
then
is
the
Petition
for
the
temporall
things
put
before
the
Petitions
for
spirituall
?
The
first
place
is
given
to
outward
things
,
not
because
they
are
chiefest
,
but
because
,
First
,
it
is
the
manner
of
the
Scriptures
,
commonly
to
put
things
first
that
are
soonest
dispatched
.
Secondly
,
that
outward
things
may
be
helpes
to
enable
us
to
spirituall
duties
,
(
Gen.
28.
20.
21.
)
and
that
in
having
aforehand
earthly
things
,
we
may
be
the
more
ready
and
earnest
to
intreat
for
heavenly
things
:
so
our
Saviour
Christ
healed
the
bodily
diseases
,
to
provoke
all
men
to
come
unto
him
for
the
cure
of
the
spirituall
.
Thirdly
,
that
outward
things
may
be
as
steps
or
degrees
,
whereby
our
weake
faith
may
the
better
ascend
to
lay
claime
and
hold
on
spirituall
graces
,
(
Acts
17.
27
,
28.
)
That
by
experience
of
the
smaller
things
we
may
climbe
up
to
higher
;
whereby
their
hypocrisie
is
discovered
,
which
pretend
great
assurance
of
forgivenesse
of
sinnes
,
and
of
their
keeping
from
the
evill
one
;
whereas
they
are
distrustfull
for
the
things
of
this
life
.
Fourthly
,
God
hath
a
consideration
of
our
weaknesse
,
who
are
unapt
to
performe
any
duties
,
or
service
to
God
,
if
we
want
the
things
of
this
life
,
and
that
which
is
requisite
to
sustaine
and
suffice
nature
.
To
proceed
in
order
:
what
are
the
words
of
the
fourth
Petition
,
which
concerneth
the
things
of
this
life
?
Give
us
this
day
our
daily
bread
,
Matth.
6.
11.
Luke
11.
3.
What
is
the
summe
of
this
Petition
?
That
God
would
provide
for
us
competent
meanes
,
and
such
a
portion
of
outward
blessings
,
as
he
shall
see
meet
for
us
,
Prov.
30.
8.
not
only
for
our
necessities
,
but
also
for
Christian
and
sober
delight
,
according
to
our
calling
,
and
his
blessing
upon
us
.
Likewise
,
that
he
would
give
us
grace
to
relye
our selves
upon
his
providence
,
for
all
the
meanes
of
this
temporall
life
,
and
to
rest
contented
with
that
allowance
which
he
shall
thinke
fit
for
us
,
Phil
4.
11
,
12.
What
is
meant
by
Bread
?
All
outward
things
,
serving
both
for
our
necessity
,
and
sober
delight
,
Prov.
27.
27.
&
31.
14.
as
health
,
wealth
,
food
,
physick
,
sleep
,
rayment
,
house
,
&c.
together
with
all
the
helps
and
meanes
to
attaine
them
;
As
good
Princes
,
Magistrates
,
peace
,
seasonable
weather
,
and
such
like
;
As
also
the
removall
of
the
contrary
,
as
war
,
plague
,
famine
,
evill
weather
,
&c.
And
the
blessing
of
God
upon
these
creatures
which
he
bestoweth
upon
us
.
What
is
here
to
be
observed
?
That
we
must
desire
bread
,
not
Quailes
,
or
other
delicates
,
not
riches
and
superfluity
,
James
4.
3.
Num
11.
4
,
5
,
6.
but
a
proportion
of
maintenance
,
credit
,
liberty
,
&c.
convenient
for
us
,
Prov.
30.
8.
1
Tim
6.
8.
and
that
with
condition
,
if
God
shall
see
it
good
for
us
,
or
so
be
his
good
pleasure
,
Mat.
8.
2.
James
4.
15.
2
Sam.
7.
27.
which
exception
is
a
caution
proper
to
this
Petition
for
outward
things
.
What
need
is
there
of
asking
these
things
?
The
frailty
of
our
nature
,
not
able
to
continue
in
health
scarse
one
day
without
these
helps
,
and
as
it
were
,
props
to
uphold
this
decayed
and
ruinous
cottage
of
our
mortall
bodies
,
lesse
able
to
forbeare
them
then
many
beasts
:
for
seeing
there
were
a
necessary
use
of
our
meat
in
the
time
of
innocency
,
the
necessity
by
our
fall
is
much
greater
.
What
learne
you
from
the
word
[
Give
?
]
First
,
Psal.
104.
27
,
28
,
29
,
30.
Acts
14.
17.
which
we
are
ready
to
ascribe
either
to
the
earth
called
the
nurse
,
or
to
our
money
wherewith
we
buy
them
,
or
to
our
friends
that
give
them
us
:
As
if
we
should
looke
upon
the
Steward
only
,
and
passe
by
the
Master
of
the
Family
;
or
upon
the
breast
that
giveth
sucke
,
and
neglect
the
nurse
or
bottle
we
drinke
of
,
and
passe
by
the
giver
.
What
next
?
That
although
in
regard
of
our
labour
,
or
buying
any
thing
,
it
may
be
called
ours
,
yet
we
say
,
Give
Lord
,
both
because
we
are
unable
by
any
service
or
labour
to
deserve
the
least
crum
of
bread
,
or
drop
of
water
,
(
much
lesse
the
kingdome
of
heaven
and
salvation
)
at
the
hands
of
God
,
Luke
17.
10.
Gen.
32.
10.
and
because
our
labour
and
diligence
cannot
prevaile
without
Gods
blessing
.
What
learne
you
further
?
That
seeing
God
giveth
to
whom
he
will
,
and
what
he
will
,
we
learne
to
be
content
with
whatsoever
we
have
received
:
Moreover
,
to
be
thankfull
for
it
,
seeing
all
things
in
regard
of
God
are
sanctified
by
the
Word
,
and
in
regard
of
our selves
,
by
prayer
and
thanksgiving
,
1
Tim
4.
5.
And
last
of
all
,
not
to
envie
at
other
mens
plenty
,
being
it
is
Gods
doing
,
Matth.
20.
15.
What
reason
is
there
,
that
they
should
pray
for
these
things
of
God
,
which
have
them
already
in
their
Garners
,
Cellars
,
&c.
in
abundance
?
Very
great
.
Because
,
1.
our
right
unto
the
creatures
being
forfeited
in
Adam
,
we
having
now
nothing
to
plead
,
but
onely
Gods
Deed
of
gift
made
unto
us
in
Christ
the
second
Adam
,
and
heire
of
all
things
,
in
whom
,
and
with
whom
,
all
things
are
conveyed
to
us
,
Psalm
8.
7
,
8
,
9.
Heb.
1.
2.
Rom.
8.
32.
1
Cor.
3.
22.
so
that
although
we
possesse
them
,
yet
are
we
not
right
owners
of
them
but
by
faith
,
which
is
declared
by
prayer
for
them
.
2.
The
things
we
doe
possesse
we
may
easily
a
hundred
wayes
be
thrust
from
the
possession
of
them
before
we
come
to
use
them
,
according
to
the
proverb
,
that
many
things
come
between
the
cup
and
the
lip
,
1
Sam.
30.
16
,
17.
Dan.
5.
5.
2
Kings
7.
17.
3
Although
we
have
the
use
of
them
,
yet
will
they
not
profit
us
,
neither
in
feeding
nor
cloathing
us
,
unlesse
we
have
the
blessing
of
God
upon
them
;
yea
,
without
the
which
they
may
be
hurtfull
and
poisonable
unto
us
,
Esa.
3.
1.
Hag.
1.
6.
Prov.
10.
22.
Dan.
1.
13
,
14
,
15.
Psal.
78.
30
,
31.
By
all
which
reasons
it
may
appeare
,
that
the
rich
are
as
well
to
use
this
petition
as
the
poorest
,
praying
therein
not
so
much
for
the
outward
things
,
as
Gods
blessing
upon
them
.
Why
doe
we
say
,
Hereby
we
professe
our selves
Petitioners
for
all
men
,
especially
the
houshold
of
faith
;
that
for
the
most
part
every
one
may
have
sufficient
,
and
where
want
is
,
others
may
be
enabled
to
supply
it
out
of
their
abundance
,
2
Cor.
8.
14.
Why
doe
we
say
,
That
we
are
to
pray
for
bread
for
a
day
,
and
not
for
a
month
,
or
yeare
,
&c.
it
is
to
teach
us
to
restraine
our
care
,
that
it
reach
not
too
farre
▪
but
to
rest
in
Gods
providence
and
present
blessing
,
and
therefore
not
to
be
covetous
,
Exod.
16.
19
,
20
,
21.
Pro.
30.
8.
So
that
hereby
we
professe
the
moderation
of
our
care
,
and
desire
of
earthly
things
,
Matth.
6.
34.
with
our
purpose
every
day
by
labour
and
prayer
to
seeke
these
blessings
at
the
hands
of
God
.
Is
it
not
lawfull
to
provide
for
children
and
family
?
Yes
verily
;
not
onely
lawfull
,
but
also
needfull
,
Gen.
41
,
34
,
35.
Acts
11.
28.
29.
2
Cor.
12.
14.
1
Tim.
5.
8.
But
here
our
affections
are
onely
forbidden
to
passe
measure
,
as
to
have
a
carking
and
troubling
care
,
seeing
the
vexation
of
the
day
is
enough
for
it selfe
,
Matth.
6.
34.
but
commit
our
wayes
unto
the
Lord
;
and
to
roll
our
matters
upon
him
who
will
bring
them
to
passe
,
Psalme
37.
5.
Prov.
16.
3.
Why
is
the
Bread
called
ours
,
seeing
that
God
must
give
it
us
?
To
teach
us
,
Gen.
3.
17.
Psalme
128.
1.
1
Thes.
4.
11.
In
which
respect
,
hee
that
will
not
labour
,
should
not
eate
,
2
Thes.
3.
8
,
9
,
10.
For
it
is
called
our
bread
,
which
commeth
to
us
by
the
blessing
of
God
on
our
lawfull
labours
,
2
Thes.
3.
12.
so
that
neither
God
nor
man
can
justly
implead
us
for
it
.
What
is
the
reason
of
the
word
daily
?
By
daily
bread
,
Matth.
6.
11.
Luke
11.
3.
and
in
the
proper
language
of
the
Spirit
of
God
is
the
bread
fit
for
me
,
or
agreeable
to
my
condition
;
Which
is
an
especiall
lesson
for
all
estates
,
and
callings
,
to
keep
them
within
their
bounds
;
not
onely
of
necessity
,
but
of
Christian
and
sober
delight
,
and
not
to
aske
them
for
the
fulfilling
of
our
fleshly
desires
,
Psalme
104.
15.
Iohn
12.
3.
Prov.
30.
8.
1
Tim.
6.
8.
Rom.
13.
14.
Iam.
4.
3.
Hereby
also
we
are
taught
,
that
every
day
wee
must
require
these
blessings
at
Gods
hands
.
What
doe
we
then
begge
of
God
in
this
Petition
?
1.
That
it
would
please
God
to
preserve
this
mortall
life
of
ours
,
2.
That
he
would
bestow
upon
us
all
good
things
,
needfull
for
the
preservation
of
this
life
.
3.
That
he
would
give
us
care
and
conscience
to
get
those
needful
things
by
lawfull
meanes
:
which
condemneth
:
First
,
those
that
use
wicked
and
unlawfull
meanes
towards
men
.
Secondly
,
those
that
goe
to
the
devill
.
4.
That
he
would
give
us
grace
to
use
painfulnesse
and
faithfulnesse
in
our
calling
,
that
labouring
with
our
hands
the
thing
that
is
good
,
we
may
eate
our
owne
bread
,
Ephes.
4.
28.
2
Thes.
3.
12.
5.
That
we
may
adde
unto
our
labour
prayer
,
(
that
it
would
please
God
to
blesse
our
labours
in
getting
those
things
)
and
thanks-giving
,
(
for
them
being
gotten
)
as
whereby
on
our
part
all
Gods
blessings
are
assured
and
sanctified
unto
us
,
1
Tim.
4.
4
,
5.
6.
That
we
may
put
our
confidence
not
in
the
meanes
,
but
in
Gods
providence
,
and
contain
our selves
within
the
care
for
the
meanes
,
leaving
events
unto
Gods
onely
disposition
,
Phil.
4.
6.
Psal.
37.
5.
7.
That
it
would
please
God
to
give
us
faith
and
grace
,
aswell
in
want
as
in
abundance
,
to
depend
on
his
providence
for
outward
things
,
Phil.
4.
12.
8.
That
we
may
be
contented
with
,
and
thankfull
for
that
portion
of
temporall
blessings
,
which
it
shall
please
the
Lord
to
measure
out
unto
us
as
his
gift
,
Heb.
13.
5.
Psal.
16.
6.
not
envying
such
to
whom
he
giveth
more
.
So
much
of
the
Petition
for
things
belonging
to
this
life
:
What
doe
we
desire
in
those
two
which
belong
unto
the
life
to
come
?
Perfect
salvation
,
standing
in
the
deliverance
from
the
evils
past
,
contained
in
the
former
,
and
those
to
come
,
comprised
in
the
latter
:
By
the
former
we
pray
for
justification
,
and
by
the
latter
for
sanctification
.
To
begin
then
with
the
former
:
What
are
the
words
of
the
fifth
Petition
?
And
forgiue
us
our
debts
,
Mat.
6.
12.
Luk.
11
4.
Where
we
are
to
observe
:
1.
The
Petition
for
the
forgivenesse
of
our
sins
.
2.
The
reason
added
for
the
confirmation
thereof
,
or
a
reason
of
the
perswasion
that
they
are
forgiven
.
What
is
the
summe
of
this
Petition
?
That
we
may
be
justified
,
and
be
at
peace
with
God
,
that
God
giving
us
a
true
knowledge
and
feeling
of
our
sins
,
would
forgive
us
freely
for
his
Sons
sake
,
and
make
us
daily
assured
of
the
forgivenesse
of
our
sins
,
as
we
are
privy
to
our selves
of
the
forgivenesse
of
those
trespasses
which
men
have
offended
us
by
,
Job
33.
24.
Psal.
35.
3.
Jer.
14.
7.
Col.
3.
13.
What
is
meant
here
by
debts
?
The
comparison
is
drawne
from
debters
,
Rom.
8
,
12.
13.
18.
Gal.
5.
3.
we
all
in
Adam
forfeited
that
bond
wherby
the
penalty
became
our
debt
,
and
is
daily
increased
in
us
all
by
sinning
,
Luke
13.
4.
Mat.
18.
24
,
&c.
Rom.
6.
23.
What
learne
you
from
hence
?
Here
hence
two
things
are
implyed
:
One
,
a
franke
and
humble
confession
,
that
we
have
sinned
both
originally
and
actually
;
Another
,
that
there
is
no
power
in
us
to
make
satisfaction
for
our
sins
.
What
use
is
there
of
Confession
?
Great
,
for
that
we
have
naturally
a
senselesnesse
of
sin
:
or
else
,
being
convinced
thereof
,
we
are
ready
to
lessen
it
and
make
it
light
;
the
contrary
whereof
appeareth
in
the
children
of
God
,
1
John
1.
8
,
9.
Psal.
32.
3
,
4.
Prov.
28
13.
Job
31.
33.
1
Sam.
15.
19
,
20.
Psal.
51.
3
,
4
,
5
,
6.
Acts
22.
3
,
4
,
5.
1
Tim.
1.
13
,
15.
How
can
a
man
confesse
his
sins
,
being
not
knowne
,
and
without
number
?
Those
that
are
knowne
we
must
expresly
confesse
,
and
the
other
that
are
unknowne
,
and
cannot
be
reckoned
generally
,
Psal.
19.
12.
How
appeareth
it
that
we
are
not
able
to
pay
this
debt
?
Because
by
the
Law
as
an
obligation
every
one
being
bound
to
keep
it
wholly
and
continually
,
Deut.
27.
26.
Gal.
3.
10.
so
that
the
breach
thereof
even
once
,
and
in
the
least
point
,
maketh
us
debtors
presently
,
(
as
having
forfeited
our
obligation
)
there
is
no
man
that
can
either
avoid
the
breach
of
it
,
or
when
he
hath
broken
it
,
make
amends
unto
God
for
it
,
considering
that
whatsoever
he
doth
after
the
breach
,
is
both
imperfectly
done
,
and
if
it
were
perfect
,
yet
it
is
due
by
the
obligation
of
the
Law
,
and
therefore
cannot
goe
for
paiment
,
no
more
then
a
man
can
pay
one
debt
with
another
.
What
doth
it
draw
with
it
,
that
causeth
it
to
be
so
impossible
to
be
satisfied
?
The
reward
of
it
,
which
is
everlasting
death
both
of
body
and
soule
,
Rom.
6.
23.
the
greatnesse
and
also
number
whereof
is
declared
by
the
parable
of
ten
thousand
talents
,
which
no
man
is
able
to
pay
,
being
not
able
to
satisfie
so
much
as
one
farthing
.
But
are
we
not
able
to
satisfie
some
part
of
it
,
as
a
man
in
great
debt
is
sometime
able
to
make
some
satisfaction
,
especially
if
hee
have
day
given
him
?
No
:
and
therefore
we
are
compared
to
a
child
new
borne
,
red
with
bloud
,
and
not
able
to
wash
himselfe
,
nor
to
help
himself
,
Ezek.
16.
4
,
5.
And
to
captives
close
shut
up
in
prison
and
fetters
,
kept
by
a
strong
one
,
Luke
4.
18.
Matth.
12.
29.
so
that
there
is
as
small
likelihood
of
our
deliverance
out
of
the
power
of
Satan
,
as
that
a
poore
Lamb
should
deliver
it selfe
from
the
gripes
and
pawes
of
a
Lion
.
What
is
the
meanes
to
free
us
from
this
debt
?
By
this
petition
Christ
teacheth
us
,
that
being
pressed
with
the
burden
of
our
sin
,
we
should
flee
unto
the
mercy
of
God
,
and
to
entreat
him
for
the
forgivenesse
of
our
debt
,
Matth.
11.
28.
Esa.
55.
1.
even
the
cancelling
of
our
obligation
,
that
in
Law
it
be
not
available
against
us
.
In
which
respect
the
preaching
of
the
Gospel
is
compared
to
the
yeare
of
Iubile
,
when
no
man
might
demand
his
debt
of
his
Brother
,
Luke
4.
19.
How
shall
we
obtaine
this
at
Gods
hands
?
By
the
onely
blood
and
suffering
of
Christ
,
as
the
onely
ransome
for
sin
:
contrary
to
the
Papists
,
who
confessing
that
originall
sinne
is
taken
away
by
Christ
in
Baptisme
,
doe
teach
that
we
must
make
part
of
our
satisfaction
for
our
actuall
sin
,
and
therefore
some
of
them
whip
themselves
,
as
if
their
bloud
might
satisfie
for
sinne
,
which
is
abominable
to
think
.
What
doe
you
then
understand
here
by
forgivenesse
?
Such
remission
as
may
agree
with
Gods
justice
,
which
will
not
endure
him
to
be
a
loser
,
wherefore
it
is
forgivenesse
of
us
by
taking
paiment
of
another
,
Job
33.
24.
even
of
our
surety
Iesus
Christ
in
our
behalfe
,
1
John
2.
2.
What
meane
you
by
saying
,
Vs
,
and
Ours
?
We
include
with
our selves
in
this
petition
as
many
as
are
in
Christ
enabled
by
a
true
faith
to
lay
hold
on
him
,
and
to
plead
his
paiment
and
satisfaction
,
Psal.
130.
7
,
8.
&
51.
18.
Doe
we
here
pray
for
the
sinnes
of
this
day
,
as
before
for
the
bread
of
this
day
?
Not
onely
for
them
,
but
also
for
all
that
ever
we
have
done
at
all
times
before
,
to
the
end
that
we
might
be
the
further
confirmed
in
the
assurance
of
the
remission
of
all
our
sins
.
What
is
further
to
be
considered
in
this
Petition
?
That
as
in
the
former
by
Bread
more
was
understood
,
so
here
under
one
part
of
our
Iustification
,
to
wit
,
the
remission
,
or
not
imputation
of
sins
unto
death
,
by
meanes
of
the
satisfaction
of
Christs
sufferings
,
we
doe
also
conceive
the
other
part
,
which
is
the
imputation
of
his
holinesse
unto
life
eternall
,
as
implyed
under
the
former
,
and
inseparably
annexed
thereto
.
For
as
Christ
hath
taken
away
our
sins
by
suffering
,
so
he
hath
also
cloathed
us
with
his
righteousnesse
,
by
fulfilling
of
the
Law
for
us
,
Dan.
9.
24.
2
Cor.
5.
21.
What
doe
we
then
aske
of
God
in
this
Petition
?
Six
things
,
viz.
1.
Grace
,
2.
That
God
would
bestow
upon
us
Christ
Iesus
,
and
for
his
sake
remove
out
of
his
sight
all
our
sins
,
and
the
guilt
and
punishment
due
unto
us
for
the
same
.
3.
The
power
of
saving
faith
,
Luke
17.
5.
to
lay
hold
on
the
meritorious
sufferings
and
obedience
of
our
Lord
Iesus
Christ
,
unto
our
full
Iustification
,
Esa.
53.
5.
4.
The
Spirit
of
prayer
,
that
with
griefe
and
sorrow
for
our
sins
wee
may
crave
pardon
for
our
sinnes
,
and
increase
of
faith
,
Zach.
12.
10.
Mark
9.
24.
5.
An
assurance
of
the
forgivenesse
of
our
sins
by
the
testimony
of
the
Spirit
of
Christ
,
Rom.
8.
15
,
16.
and
exemplifying
and
applying
the
generall
pardon
of
sins
once
for
all
granted
unto
us
at
our
conversion
,
unto
the
severall
sins
and
debts
of
every
day
and
moment
of
our
life
.
6.
We
pray
for
remission
of
sin
,
not
as
intending
our selves
to
undergoe
the
punishment
,
or
any
part
thereof
,
Jer.
14.
7.
But
contrariwise
,
that
the
whole
debt
(
which
is
properly
the
punishment
,
as
hath
been
shewed
)
may
be
accepted
at
the
hands
of
Christ
our
Surety
,
and
we
fully
discharged
and
acquitted
,
so
that
nothing
may
remaine
on
our
account
,
but
the
righteousnesse
of
Christ
,
Psal.
3.
8
,
9.
whereby
the
favour
and
kingdome
of
God
is
purchased
for
us
.
So
much
of
Petition
:
What
is
set
downe
in
the
reason
?
A
true
note
to
certifie
us
whether
our
sinnes
are
forgiven
us
or
not
,
Doth
this
reason
binde
God
to
forgive
us
?
No
otherwise
then
by
his
gracious
and
true
promises
,
this
being
a
necessary
consequent
and
fruit
of
the
other
,
and
not
a
cause
.
For
when
we
say
,
As
we
,
or
for
we
also
forgive
,
&c.
we
argue
with
the
Lord
,
not
for
merit
,
but
from
the
modell
of
Gods
grace
in
us
,
Matth.
6.
14
,
15.
which
being
incomparably
inferiour
to
the
mercy
and
love
of
God
;
and
yet
disposing
us
to
forgive
and
let
fall
(
in
regard
of
hatred
or
private
revenge
,
(
Rom.
12.
19.
)
any
wrongs
and
injuries
of
our
brethren
against
us
,
may
both
stirre
up
the
compassion
of
the
Lord
towards
us
his
children
,
Neh.
5.
19.
and
assure
us
of
the
attaining
of
this
our
request
,
Iames
2.
13.
And
therefore
that
we
may
not
be
destitute
of
so
important
an
argument
,
Marke
11.
25.
1
Iohn
3.
14.
both
to
plead
for
mercy
with
God
,
and
to
assure
our selves
of
successe
,
we
desire
of
God
a
portion
of
that
mercy
which
is
so
abundant
in
him
,
that
we
may
be
tenderly
affected
one
towards
another
,
forgiving
one
another
,
even
as
God
for
Christs
sake
forgiveth
us
,
Eph.
4.
32.
Col.
3.
13.
But
seeing
God
alone
forgiveth
sinnes
,
Matth.
9.
2.
Mar.
2.
7.
Iob
14.
4.
Esa.
43.
25.
here
understood
by
the
word
Debt
:
How
is
it
said
that
we
forgive
sinnes
?
We
forgive
not
the
sinne
so
far
as
it
is
sinne
against
God
:
but
so
far
as
it
bringeth
griefe
and
hinderance
unto
us
,
we
may
forgive
it
.
Are
we
hereby
bound
to
forgive
all
our
Debts
?
No
verily
;
we
may
both
crave
our
debts
of
our
debtors
;
and
if
there
be
no
other
remedie
,
goe
to
Law
in
a
simple
desire
of
Iustice
;
(
yea
in
lawfull
warre
we
may
kill
our
enemies
,
and
yet
forgive
them
)
being
free
from
anger
and
revenge
;
yet
so
,
that
if
our
Debtors
be
not
able
to
pay
,
we
are
bound
in
a
duty
to
forgive
them
,
or
at
least
to
have
a
conscionable
regard
of
their
inability
.
How
is
this
reason
drawne
?
From
the
lesse
to
the
greater
,
thus
:
if
we
wretched
sinners
upon
earth
can
forgive
others
,
how
much
more
will
the
gracious
God
of
heaven
forgive
us
?
Matth.
5.
7.
&
6.
14
,
15.
if
we
having
but
a
drop
of
mercy
can
forgive
others
,
how
much
more
will
God
,
who
is
a
sea
full
of
grace
?
1
Iohn
2.
10.
&
3.
14.
especially
when
we
by
forgiving
sometimes
suffer
losse
:
whereas
from
God
by
forgiving
us
nothing
falleth
away
.
Wherein
appeareth
the
inequality
between
our
debt
unto
God
,
and
mans
debts
unto
us
?
First
,
in
the
number
;
our
debts
to
God
being
compared
to
ten
thousand
;
mens
debts
to
us
,
to
one
hundred
.
Secondly
,
in
the
weight
;
our
debts
to
God
being
compared
to
ten
thousand
Talents
,
mens
debts
to
us
to
an
hundred
pence
.
How
riseth
this
great
inequality
in
the
weight
?
From
the
great
inequality
between
God
and
man
:
for
if
to
strike
a
King
be
much
more
hainous
then
to
strike
a
poore
boy
;
what
is
it
then
to
strike
God
,
who
is
infinitely
greater
then
all
the
Kings
of
the
earth
?
What
is
to
be
gathered
out
of
this
reason
?
That
we
should
daily
pray
unto
God
,
that
he
would
mercifully
worke
in
us
a
mercifull
affection
,
and
give
us
loving
and
charitable
hearts
towards
all
men
,
free
from
malice
and
revenge
,
and
desirous
of
their
salvation
:
And
that
as
this
is
a
testimony
to
our
hearts
,
that
God
will
forgive
us
,
if
we
for
his
sake
can
heartily
forgive
such
as
have
offended
us
:
so
on
the
other
side
,
if
we
can
shew
no
favour
unto
others
,
we
can
look
for
none
at
the
hands
of
God
:
And
therefore
to
pray
,
without
forgiving
such
as
have
offended
us
,
were
not
onely
a
meere
babling
,
but
also
a
procuring
of
Gods
wrath
more
heavily
against
us
:
which
condemneth
the
hypocrisie
of
many
,
which
assuring
themselves
in
great
confidence
of
the
forgivenesse
of
their
sinnes
,
yet
cannot
finde
in
their
hearts
to
forgive
others
;
end
so
by
mocking
the
Lord
,
bring
a
curse
upon
themselves
in
stead
of
a
blessing
;
seeing
heart
,
and
hand
,
and
mouth
should
goe
together
.
What
further
learne
we
by
this
reason
?
That
as
our
forgivenesse
is
nothing
,
unlesse
the
danger
of
imprisonment
be
taken
away
,
which
inability
of
paying
the
debt
doth
draw
with
it
:
so
it
availeth
us
nothing
to
have
our
sinnes
forgiven
us
of
God
,
unlesse
the
punishment
also
bee
forgiven
.
Contrary
to
the
Papists
,
who
teach
that
sinne
and
the
guilt
thereof
is
taken
away
by
Christ
,
but
that
we
must
satisfie
for
the
punishment
of
it
:
wherein
they
make
God
like
unto
those
hypocrites
,
(
here
also
condemned
)
who
will
seem
to
forgive
,
and
yet
keepe
a
prick
and
quarrell
in
their
hands
,
watching
all
occasions
of
advantage
,
which
say
,
they
will
forgive
,
but
not
forget
.
So
much
of
the
former
Petition
belonging
to
the
life
to
come
:
What
are
the
words
of
the
latter
,
which
is
the
sixt
and
last
Petition
of
the
Lords
Prayer
?
And
lead
us
not
into
temptation
,
but
deliver
us
from
evill
,
Matth.
6.
13.
Luke
11.
4.
What
is
the
summe
of
it
?
In
it
we
pray
for
sanctification
and
strength
against
our
sinnes
;
Rom.
6.
1
,
2.
and
we
either
kept
by
the
providence
of
God
from
temptations
,
Prov.
30.
8.
2
Cor.
12.
8.
are
preserved
by
his
grace
from
being
hurt
thereby
,
1
Cor.
10.
13.
2
Cor.
12.
9.
and
as
we
pray
that
by
the
power
of
God
we
may
be
strengthened
against
all
tentations
;
so
do
we
also
pray
,
that
by
the
same
power
we
may
be
raised
up
to
new
obedience
:
For
under
one
part
of
sanctification
,
that
is
the
avoyding
and
mortifying
of
sinne
,
is
implyed
the
other
part
also
,
which
is
ability
unto
new
obedience
,
2
Cor.
7.
1.
Rom.
6.
11.
What
is
here
to
be
observed
in
regard
of
the
order
,
that
this
Petition
consequently
followeth
upon
the
former
?
That
therefore
to
strengthen
our
faith
for
the
obtaining
of
this
Petition
,
we
must
be
assured
of
the
former
;
that
seeing
God
hath
forgiven
us
our
sinnes
,
he
will
be
pleased
also
to
mortifie
our
flesh
,
and
quicken
our
spirit
,
which
are
the
two
parts
of
sanctification
,
and
never
severed
from
true
justification
.
What
learne
you
of
this
?
That
we
cannot
rightly
desire
God
to
forgive
us
our
sinnes
,
unlesse
we
crave
also
power
to
abstaine
from
the
like
in
time
to
come
,
else
our
prayers
is
but
babling
:
so
that
here
we
would
be
stirred
to
pray
for
strength
to
avoid
those
sinnes
whereof
we
craved
pardon
for
before
:
So
farre
is
it
that
men
should
thinke
that
they
are
justified
,
when
they
have
not
so
much
as
a
purpose
to
leave
their
sinne
.
For
who
being
delivered
from
a
great
disease
will
returne
to
it
again
,
and
not
rather
desire
a
Diet
whereby
he
may
escape
it
.
Swine
indeed
after
they
are
washed
,
and
dogs
after
their
vomit
returne
,
the
one
to
their
mire
,
the
other
to
their
vomit
,
Prov.
26.
1●
.
2
Pet.
2.
22.
As
doe
also
the
Papists
,
who
after
auricular
confession
,
being
discharged
in
their
opinion
,
will
goe
to
their
sins
afresh
;
but
those
that
are
truly
washed
by
the
bloud
of
Christ
,
will
never
give
themselves
over
to
their
sins
againe
.
If
they
cannot
returne
to
their
vomit
,
what
need
have
they
to
pray
?
Yes
,
very
great
,
because
God
hath
ordained
prayer
one
meanes
of
keeping
them
from
revolt
,
and
they
ought
to
be
so
much
the
more
earnest
in
prayer
,
as
they
are
more
subject
to
be
beaten
and
buffeted
with
tentations
then
others
,
Zach.
1.
11.
Luke
11.
21.
What
learne
you
from
hence
?
Much
comfort
in
temptations
,
in
that
it
is
a
token
of
Gods
favour
,
and
of
pardon
of
our
sins
,
that
we
are
subject
to
temptations
.
What
other
cause
is
there
to
pray
,
that
we
be
not
lead
into
temptation
?
For
that
the
condition
of
them
that
are
called
to
the
hope
of
life
,
John
5.
14.
2
Pet.
2.
22.
Mat.
12.
43.
May
we
pray
simply
and
absolutely
against
all
temptations
?
No
verily
:
For
first
,
the
best
men
that
ever
were
(
yea
,
the
Son
of
God
himselfe
)
were
subject
to
temptations
.
Secondly
,
all
temptations
are
not
evill
,
but
some
are
trials
of
our
faith
and
hope
,
and
oftentimes
make
for
our
good
:
In
which
regard
,
they
are
pronounced
blessed
that
fall
into
divers
temptations
;
and
therefore
ought
we
not
to
pray
simply
and
without
exception
to
be
delivered
from
them
,
James
1.
2.
Deuter.
8.
2.
&
13.
3.
but
only
from
the
evill
of
them
.
What
then
doe
we
pray
for
concerning
them
?
That
if
the
Lord
will
be
pleased
to
take
tryall
of
the
grace
he
hath
bestowed
upon
us
,
either
by
afflictions
or
by
occasion
of
temptation
to
sin
offered
us
,
that
we
be
not
given
over
to
them
,
or
overcome
by
them
;
but
that
we
may
have
a
good
issue
,
and
escape
from
them
,
1
Cor.
10.
13.
And
that
if
either
we
must
goe
under
trouble
,
or
offend
the
Lord
,
we
may
rather
chuse
affliction
then
sin
,
John
36.
21.
Why
are
they
called
Temptations
?
Because
by
them
God
trieth
our
obedience
,
and
to
notifie
our
faith
and
patience
,
both
to
our selves
and
others
,
whether
we
will
follow
him
or
not
;
and
therefore
we
may
be
assured
,
that
so
often
as
we
beat
backe
,
or
overcome
the
temptations
,
we
have
as
many
undoubted
testimonies
of
his
love
.
What
is
here
meant
then
by
the
word
Temptation
?
Sin
,
and
whatsoever
things
by
the
corruption
of
our
nature
are
occasions
to
leade
us
into
sin
;
as
prosperity
,
adversity
,
&c.
Prov.
30.
9.
which
otherwise
simply
are
not
to
be
numbred
among
these
temptations
we
desire
here
to
be
delivered
from
.
How
many
wayes
may
a
man
be
tempted
?
Three
:
1.
By
God
.
2.
By
Satan
and
his
wicked
instruments
.
3.
By
a
mans
owne
corruption
.
How
may
God
be
said
to
tempt
?
Though
God
tempteth
no
man
unto
evill
,
as
he
is
tempted
of
none
,
James
1.
13.
yet
sometimes
he
leadeth
men
into
temptations
of
probation
,
Mat.
4.
1.
&
6.
13.
and
that
first
by
unusuall
probatory
precepts
,
as
when
he
commanded
Abraham
to
kill
his
sonne
,
Gen.
22.
1
,
&c.
Secondly
,
by
sending
an
extraordinary
measure
of
prosperity
or
adversity
,
Deut.
8.
16.
Thirdly
,
by
letting
loose
Satan
(
his
band
dog
)
to
buffet
and
molest
the
godly
,
as
Saint
Paul
,
2
Cor.
12.
7.
or
to
seduce
the
wicked
,
as
Ahabs
Prophets
,
1
Kings
22.
22.
Fourthly
,
by
desertion
,
leaving
men
to
themselves
,
whether
for
a
time
,
Hos.
5.
15.
as
Ezechias
in
the
businesse
of
the
King
of
Babels
Embassage
,
2
Chron.
32.
31.
or
utterly
,
as
those
whom
he
justly
giveth
up
to
their
owne
lusts
,
Rom.
1.
26
,
28.
and
the
power
of
Satan
,
Acts
5.
3.
How
agreeth
it
with
the
goodnesse
of
the
Lord
,
to
leade
thus
into
temptation
?
When
all
things
are
of
him
,
and
by
him
,
it
must
needs
follow
,
that
the
things
that
are
done
are
provided
and
governed
of
him
;
yet
in
such
sort
,
as
none
of
the
evill
which
is
in
the
transgressor
cleaveth
unto
him
.
But
how
can
that
be
without
staine
of
his
righteousnesse
?
It
is
a
righteous
thing
with
God
to
punish
sin
with
sin
,
and
to
cast
a
sinner
into
further
sins
,
by
way
of
just
punishment
.
Therefore
we
desire
God
not
to
give
us
over
to
our selves
,
by
withdrawing
his
Spirit
from
us
,
as
when
men
doe
delight
in
lies
,
he
giveth
them
over
to
beleeve
lies
,
2
Thes.
2.
11.
and
for
Idolatry
,
he
justly
punisheth
them
with
corporall
filthinesse
in
the
same
degree
,
Hos.
4.
14.
Rom.
1.
24.
Now
being
naturally
prone
to
sin
,
when
by
the
just
judgement
of
God
we
are
left
to
our selves
,
we
rush
into
all
evill
,
even
as
a
horse
into
the
battell
,
to
whom
we
put
the
spurres
,
or
as
an
Eagle
flyeth
to
her
prey
.
May
not
earthly
Magistrates
thus
punish
sin
?
No
verily
,
it
were
a
cursed
thing
in
Magistrates
so
to
doe
:
But
God
is
above
all
Magistrates
,
who
even
for
our
naturall
corruption
may
justly
give
us
over
to
all
naughty
affections
.
Why
doe
the
Papists
say
,
and
suffer
us
not
to
be
led
into
temptation
?
In
a
vaine
and
foolish
feare
of
making
God
to
be
guilty
of
sin
,
if
he
should
be
said
to
leade
us
into
temptation
;
and
therefore
they
lay
the
Lords
words
(
as
it
were
)
in
water
,
and
change
his
tongue
,
and
set
him
to
the
Grammar
Schoole
to
teach
him
to
speake
,
which
teacheth
all
men
to
speake
,
whose
folly
is
so
much
the
greater
,
as
it
is
the
usuall
phrase
of
Scripture
,
Exod.
4.
21.
&
9.
16.
1
Kings
22.
20
,
21
,
22.
Rom.
1.
24.
2
Thes.
2.
11.
What
inconvenience
followeth
upon
this
addition
?
Very
great
:
For
by
this
bare
permission
of
evill
,
they
rob
God
of
his
glory
(
working
in
the
most
things
that
are
done
of
men
)
yea
even
of
the
best
things
,
the
doing
whereof
is
attributed
to
his
permission
,
Heb.
6.
3.
May
we
not
offer
our selves
unto
temptation
as
Christ
did
?
In
no
wise
:
for
he
was
carried
extraordinarily
by
the
power
of
his
Godhead
into
the
desart
,
to
be
tempted
for
our
sakes
,
that
in
his
victory
we
might
overcome
.
What
learne
you
of
this
?
1.
That
no
godly
man
should
chuse
his
dwelling
among
those
of
a
sinfull
profession
:
As
a
chaste
man
among
stewes
,
or
a
temperate
man
among
drunkards
,
belly-gods
,
&c.
2.
If
we
fall
into
such
companies
or
occasions
at
unawares
,
as
did
Ioseph
,
Gen.
39.
12.
and
David
,
1
Sam.
25.
13.
22.
that
we
pray
God
for
his
assistance
,
to
carry
our selves
godly
,
and
in
no
wise
to
be
infected
by
them
.
What
is
meant
by
[
deliver
us
from
evill
?
]
This
expoundeth
the
former
,
What
doth
this
teach
us
?
That
men
are
deeply
plunged
into
sin
,
as
a
beast
into
the
mire
,
which
must
be
forcibly
pulled
out
,
although
a
beast
will
help
it selfe
more
then
we
can
doe
our selves
,
of
our selves
;
not
that
there
is
not
a
freedome
and
willingnesse
in
that
which
is
well
done
,
but
as
that
force
commeth
from
that
which
is
without
,
so
the
grace
commeth
not
from
us
,
but
from
God
;
therefore
the
Church
saith
,
Cant.
1.
4.
draw
me
,
we
will
run
;
and
Christ
,
Iohn
6.
44.
No
man
can
come
to
me
,
except
the
Father
which
hath
sent
me
draw
him
:
Whence
we
learne
,
that
to
have
this
desire
of
being
drawne
out
,
is
a
singular
favour
of
God
.
What
is
Gods
hand
to
pull
us
out
of
this
evill
?
The
Ministry
of
his
Word
,
whereby
he
frameth
our
wils
through
the
power
of
his
Spirit
to
yeeld
to
his
worke
.
What
gather
you
of
this
?
That
we
kicke
not
at
the
Ministers
for
reproving
our
sins
,
seeing
that
they
strive
to
plucke
us
out
of
the
mire
,
but
that
we
rejoyce
and
yeeld
to
their
exhortation
.
What
is
meant
here
by
evill
?
First
,
Is
not
the
Devill
the
author
of
all
evill
?
Yes
:
he
is
the
first
author
,
but
properly
those
evils
are
called
his
,
which
in
his
owne
person
he
suggesteth
.
From
how
many
kinds
of
evils
then
desire
we
deliverance
?
From
two
:
1.
The
inward
concupiscences
of
our
hearts
,
which
are
our
greatest
enemies
,
Iames
1.
14
,
15.
2.
The
outward
,
as
the
Devill
and
the
world
,
which
doe
worke
upon
us
by
the
former
;
and
therefore
if
we
can
subdue
the
outward
,
these
inward
cannot
annoy
us
.
From
what
evils
should
we
desire
principally
to
be
delivered
?
Those
whereunto
we
are
most
bent
,
and
naturally
inclined
,
or
wherein
our
Country
especially
,
or
our
neighbours
amongst
whom
we
converse
,
doe
most
delight
.
That
we
make
the
hedge
highest
,
where
Satan
striveth
most
to
leap
over
,
Matth.
8.
28.
who
although
he
knoweth
not
our
secrets
,
yet
seeing
by
his
subtilty
and
sharpnesse
of
discovering
us
even
by
a
beck
or
countenance
is
very
great
,
we
must
desire
wisdome
of
God
,
to
discerne
his
temptations
,
and
power
also
to
resist
them
.
Shew
now
briefly
,
as
you
have
done
in
the
rest
,
what
things
wee
pray
for
in
this
last
Petition
?
1.
That
seeing
we
cannot
be
tempted
without
the
will
of
God
,
Iob
1.
10.
nor
resist
without
his
power
,
2
Cor.
12
▪
9.
if
it
bee
his
blessed
will
hee
would
give
us
neither
poverty
nor
riches
,
Prov
30.
8.
nor
any
such
thing
as
may
endanger
our
spirituall
estate
,
but
remove
those
causes
away
which
lead
us
into
temptation
.
2.
That
hee
would
tye
up
Satan
,
and
restraine
his
malice
and
power
,
2
Cor.
12.
8.
or
else
make
us
wise
to
know
and
avoid
his
strategems
,
2
Cor.
2.
11.
and
preserve
us
from
the
evill
that
is
in
the
world
,
Ioh.
17.
15.
and
abate
the
power
of
the
corruption
that
is
within
us
,
Rom.
7.
24
,
25.
3.
That
in
our
trialls
(
if
he
see
good
to
prove
us
)
hee
would
keep
us
from
charging
him
with
any
injustice
,
or
hard
measure
,
Job
1.
22.
and
that
he
would
give
us
grace
to
behold
his
holy
hand
therein
;
and
to
make
that
holy
use
of
them
for
which
he
hath
sent
them
,
Esa.
27.
9.
4.
That
hee
would
not
take
his
holy
Spirit
from
us
in
our
trialls
:
But
alwayes
give
us
sustentation
in
our
temptations
,
and
to
keep
us
from
falling
,
and
not
suffer
us
to
be
overcome
by
the
temptations
,
1
Cor.
10.
13.
Jude
verse
24.
5.
That
leaving
us
at
any
time
to
our
owne
weaknesse
for
our
humiliation
,
hee
would
graciously
raise
us
up
againe
with
encrease
of
spirituall
strength
and
courage
,
Psal.
51.
12.
6.
That
he
would
keep
us
from
all
carnall
security
,
from
despaire
and
presumption
of
his
mercies
.
7.
That
he
would
put
an
end
to
all
trialls
,
and
to
these
dayes
of
conflict
,
in
his
owne
good
time
,
treading
Satan
with
his
forces
for
ever
under
feet
,
Rom.
16.
20.
8.
That
he
would
encrease
and
perfect
the
worke
of
his
grace
in
us
,
enabling
us
to
every
good
worke
,
Heb.
13.
21.
and
instead
of
temptation
to
the
contrary
,
affording
us
all
helpes
unto
well-doing
,
and
all
things
that
may
further
us
in
holinesse
,
as
good
company
,
godly
example
,
holy
counsells
,
and
encouragements
,
&c.
Hitherto
of
the
Petitions
:
There
remaineth
the
conclusion
,
containing
both
a
Thanks-giving
,
which
is
the
second
part
of
Prayer
,
and
a
confirmation
of
the
former
requests
:
what
are
the
words
of
this
close
of
the
Lords
Prayer
?
For
thine
is
the
kingdome
,
Which
words
,
though
they
be
not
repeated
by
St.
Luke
,
yet
are
expressely
mentioned
by
St.
Matthew
,
and
therefore
causelesly
,
and
without
warrant
omitted
by
the
Church
of
Rome
.
What
observe
you
therein
?
Their
Sacriledge
,
who
steale
away
this
Thanks-giving
from
prayer
,
as
if
it
were
no
part
of
it
;
so
that
it
is
no
marvaile
that
in
Popery
all
the
whole
body
of
their
Doctrine
is
of
the
salvation
of
men
,
Gods
glory
being
buried
in
a
deep
silence
.
Whence
is
this
forme
of
Thanks-giving
drawne
?
Out
of
Daniel
,
7.
14.
and
1
Chron.
29.
10
,
11
,
12
,
13.
where
David
useth
the
like
phrase
of
praising
of
God
;
but
that
which
David
enlargeth
there
,
our
Saviour
shortneth
here
;
and
yet
comprehendeth
the
marrow
of
all
.
What
is
the
summe
thereof
?
That
we
ground
our
assurance
of
obtaining
our
Prayers
in
God
from
whom
all
things
we
aske
doe
come
,
and
to
whom
therefore
all
glory
must
returne
.
What
observe
you
in
this
?
That
Christ
maketh
this
Thanks-giving
consisting
in
the
praise
of
God
to
be
a
reason
of
all
the
Petitions
going
before
:
and
therefore
a
further
assurance
of
obtaining
our
suits
:
for
so
good
men
in
praying
for
new
blessings
,
doe
alwayes
joyne
thanks-giving
for
the
former
.
What
doe
you
here
understand
by
[
kingdome
.
]
Gods
absolute
soveraignty
and
right
over
all
things
,
1
Chron.
29.
11.
which
answereth
to
the
second
Petition
:
and
therfore
this
reason
of
Gods
right
and
authority
over
all
,
ought
to
move
us
to
pray
unto
him
,
and
to
him
alone
,
as
to
one
that
hath
onely
right
to
any
thing
wee
have
need
of
.
What
is
meant
by
[
power
?
]
The
omnipotency
of
God
,
Luke
1.
37.
That
beside
his
right
noted
in
the
former
word
,
he
is
also
able
to
bring
to
passe
whatsoever
he
will
;
both
which
concurre
in
God
,
though
not
alwaies
in
earthly
Princes
:
which
seemeth
to
answer
unto
the
third
Petition
,
and
ought
to
give
us
encouragement
to
pray
unto
him
,
who
is
able
to
effect
any
thing
we
pray
for
according
to
his
will
,
and
to
strengthen
us
to
any
thing
which
in
duty
we
ought
to
doe
,
although
there
be
no
strength
in
us
.
What
is
meant
by
[
glory
?
]
That
due
,
What
meane
you
by
the
word
[
thine
?
]
Hereby
these
Titles
of
Kingdome
,
Psalme
82.
6.
yet
God
alone
claimeth
them
originally
of
himselfe
,
and
absolutely
without
dependance
or
controll
;
others
have
them
not
of
themselves
,
but
as
borrowed
,
and
hold
them
of
him
as
Tenants
at
will
,
Rom.
8.
15.
Prov.
8.
25.
Job
33.
13.
What
is
meant
by
the
words
,
[
for
ever
,
or
for
ages
?
]
By
ages
he
meaneth
eternity
,
for
ever
.
Dan.
2.
4.
and
thereby
putteth
another
difference
between
the
kingdome
,
power
,
and
glory
of
God
,
which
is
eternall
,
without
any
beginning
or
end
,
1
Tim.
1.
17.
and
that
in
Princes
,
whose
kingdomes
,
powers
,
and
glory
fade
.
How
is
that
a
close
of
confirmation
to
our
requests
?
Because
we
doe
not
onely
in
generall
ascribe
Kingdome
,
Power
,
and
Glory
unto
God
,
as
his
due
;
but
also
with
respect
to
our
prayers
and
suits
,
beleeving
and
professing
,
that
he
as
King
of
heaven
and
earth
hath
authority
to
dispose
of
all
his
treasures
,
Rev.
3.
7.
as
omnipotent
,
is
able
to
doe
exceeding
abundantly
,
above
all
that
wee
aske
or
thinke
,
Eph.
3.
20.
Finally
,
as
the
God
of
glory
,
is
interessed
in
the
welfare
of
his
servants
,
for
the
maintaining
of
the
honour
of
his
Name
,
Psal.
35.
27.
and
truth
of
his
promise
,
Psalme
119.
49.
Therefore
there
are
here
contained
three
reasons
to
move
God
to
grant
our
Petitions
.
Because
,
First
,
he
is
our
King
,
and
so
tyed
to
help
us
who
are
his
Subjects
.
Secondly
,
he
hath
power
,
and
thereforefore
is
able
to
helpe
us
.
Thirdly
,
the
granting
of
our
Petitions
will
be
to
his
glory
and
praise
;
whereupon
we
firmely
beleeve
,
that
God
the
mighty
and
everlasting
King
,
(
1
Tim.
1.
17.
)
can
,
and
for
his
owne
glory
will
grant
the
things
we
have
thus
demanded
,
Eph.
3.
20.
Jer.
14.
7.
Ezek.
36.
22.
What
is
understood
by
this
last
word
,
[
Amen
.
]
Not
onely
,
So
be
it
,
as
commonly
men
say
,
but
also
,
so
it
is
,
or
shall
be
,
Why
are
we
taught
to
conclude
with
this
word
?
There
being
two
things
required
in
prayer
:
a
fervent
desire
,
James
5.
17.
and
faith
,
James
1.
6.
which
is
a
perswasion
that
these
things
which
we
truely
desire
,
God
will
grant
them
for
Christs
sake
.
This
is
a
testimony
both
of
our
earnest
affection
of
having
all
those
things
performed
,
which
in
this
Prayer
are
comprehended
;
and
the
assurance
of
our
faith
to
receive
our
desires
;
at
least
so
farre
forth
as
God
seeth
good
for
us
:
And
so
hereby
we
doe
not
onely
testifie
our
earnest
desire
,
that
so
it
may
bee
,
but
also
expresse
our
full
assurance
that
so
it
shall
be
as
we
have
prayed
,
according
to
the
will
of
God
:
and
being
already
let
in
,
Matth.
7.
8.
by
the
key
of
faithfull
prayer
,
into
the
rich
treasure
of
his
mercies
,
wee
also
set
our
seale
,
Iohn
3.
11.
in
the
word
of
faith
,
Amen
.
Is
it
lawfull
to
use
no
other
forme
of
words
,
then
that
which
is
set
downe
in
the
Lords
Prayer
?
We
may
use
another
forme
of
words
,
This
forme
being
so
absolute
,
what
need
we
use
any
other
words
in
praying
?
Because
as
to
refuse
this
forme
,
savoureth
of
a
proud
contempt
of
Christs
ordinance
:
so
to
confine
our selves
to
these
words
alone
,
argueth
extreame
idlenesse
in
this
duty
,
wherein
variety
of
words
is
required
for
the
powring
out
of
our
soules
before
the
Lord
,
Hos.
14.
3.
and
oftentimes
according
to
the
occasions
,
some
one
petition
is
more
then
the
rest
to
be
insisted
on
,
and
importuned
,
Mat.
26.
44.
Wherefore
our
blessed
Saviour
hath
commended
this
forme
unto
us
,
as
an
excellent
coppy
or
lesson
to
be
both
repeated
and
imitated
,
or
at
least
aymed
at
by
us
his
Schollers
,
for
which
cause
,
both
he
himselfe
,
Iohn
17.
10.
and
his
Apostles
,
Acts
4.
24.
are
recorded
to
have
prayed
in
other
words
,
which
yet
may
be
referred
to
this
.
Finally
,
the
liberty
which
the
Lord
affourdeth
us
is
not
to
be
abridged
or
despised
,
who
admitteth
all
languages
,
words
and
formes
agreeable
to
this
patterne
;
whether
read
,
rehearsed
by
heart
,
or
presently
conceived
,
2
Chron.
29.
30.
Psalme
90
&
92.
in
the
titles
,
Numb
.
10.
35
,
36.
so
be
it
we
pray
both
with
spirit
,
and
affection
,
and
understanding
also
,
1
Cor.
14.
15.
May
there
not
then
besides
this
Prayer
of
the
Lord
,
be
now
under
the
Gospell
a
set
forme
of
Prayer
in
the
Church
?
Yes
verily
,
so
that
it
be
left
at
the
liberty
of
the
Church
(
not
of
private
men
without
consent
of
the
Church
)
to
alter
it
.
Wherefore
is
it
necessary
that
there
be
a
set
forme
of
Prayer
?
To
help
the
weaker
and
ruder
sort
of
people
especially
,
and
yet
so
as
the
set
forme
make
not
men
sluggish
in
stirring
up
the
gift
of
prayer
in
themselves
,
according
to
divers
occurrents
,
it
being
incident
to
the
children
of
God
,
to
have
some
gift
of
prayer
in
some
measure
,
Zach.
12.
10
Remaineth
there
yet
any
thing
necessary
to
be
considered
of
Prayer
?
Something
would
be
spoken
of
the
kinds
and
circumstances
thereof
.
What
kinds
are
thereof
Prayer
?
Prayer
is
either
publicke
or
private
,
and
both
of
them
either
ordinary
or
extraordinary
,
Acts
6.
4
,
&c.
1
Tim.
2.
12.
Mat.
6.
6.
Acts
10.
4.
Ioel
2.
15.
Ionah
3.
6.
What
is
publick
Prayer
?
It
is
prayer
made
of
and
in
the
Congregation
assembled
for
the
service
of
God
,
What
is
private
Prayer
?
It
is
that
Prayer
which
is
made
out
of
the
Congregation
,
Sam.
6.
20.
Esther
4.
16.
or
more
private
,
when
either
one
of
the
members
of
the
Family
,
Nehem.
1.
4
,
5
,
6.
Gen.
25.
21.
or
some
by
reason
of
speciall
duty
they
have
joyntly
together
made
their
prayers
,
1
Pet.
3.
7.
Is
it
not
enough
for
every
one
in
a
Family
to
make
prayers
with
the
rest
of
the
body
of
that
Houshold
?
No
,
it
is
required
also
that
we
pray
solitarily
by
our selves
,
Math.
6.
6.
For
as
every
man
hath
committed
speciall
sins
,
which
others
in
the
Family
have
not
,
and
hath
speciall
defects
,
and
hath
received
speciall
favours
,
that
others
have
not
:
so
in
these
regards
it
is
meet
that
he
should
have
a
speciall
resort
unto
God
in
Confession
,
Petition
,
and
Thanksgiving
.
What
is
ordinary
Prayer
?
It
is
that
prayer
which
is
made
daily
upon
ordinary
occasions
,
Psal.
55.
17.
Dan.
6.
11.
What
is
the
extraordinary
?
That
which
is
made
upon
speciall
occasion
,
Psal.
119.
62.
Acts
12.
5.
Joel
2.
15.
Ionah
3.
6.
Are
the
same
persons
alwayes
to
keep
the
private
extraordinary
Prayers
,
that
keep
the
publick
?
No
:
not
such
persons
as
are
under
the
commandement
of
others
,
unlesse
it
be
publick
,
or
with
consent
of
their
commanders
,
Numb
.
30.
13
,
14
,
&c.
What
are
the
ordinary
circumstances
of
Prayer
?
Gestures
,
What
behaviour
and
gesture
must
we
use
in
Prayer
?
We
must
use
such
holy
behaviour
,
Lam.
3.
41.
Iohn
17.
1
,
&c.
which
yet
are
not
alwayes
,
or
absolutely
necessary
,
Luke
18.
13.
so
our
hearts
be
lifted
up
,
Psal.
25.
1.
and
143.
8.
and
the
knees
of
our
conscience
bowed
before
the
Lord
,
Phil.
2.
10.
and
nothing
done
unbeseeming
the
company
with
whom
we
pray
,
and
the
kind
of
prayer
.
Is
not
the
behaviour
all
one
in
every
kind
of
prayer
?
No
:
In
private
prayer
it
sufficeth
that
we
use
such
words
,
gestures
,
&c.
as
may
expresse
our
reverence
and
faith
towards
God
,
1
Cor.
14.
2.
In
publike
prayer
our
behaviour
must
be
such
as
may
also
witnesse
our
communion
one
with
another
,
and
desire
of
mutuall
edification
,
1
Cor.
14.
4.
and
verse
17.
40.
When
we
pray
by
our selves
we
have
more
liberty
of
words
and
gestures
then
in
company
,
1
Kings
18.
42.
In
extraordinary
prayers
the
publike
must
be
done
with
open
shew
of
the
affection
,
either
sorrow
or
joy
,
Esa.
1.
and
58.
Ioel
2.
13.
which
in
the
private
must
be
covert
and
secret
,
Matth.
6.
17.
Where
must
we
pray
?
Generally
all
places
are
allowed
,
Iohn
4.
21
,
&c.
and
Christ
our
propitiatory
every
where
present
before
us
,
Matth.
18.
20.
Notwithstanding
,
according
to
the
kindes
before
mentioned
,
the
publike
place
of
resort
for
the
worship
of
God
best
fitteth
common
prayers
,
Esa.
56.
7.
Ioel
2.
17.
and
the
private
house
or
Closet
is
most
convenient
for
private
supplication
,
Matth.
6.
6.
howsoever
the
sudden
lifting
up
of
the
heart
in
secret
unto
God
,
may
be
as
occasion
is
,
without
gesture
,
in
any
place
or
company
,
Neh.
2.
4.
When
must
we
pray
?
Continually
,
Psal.
5.
3.
Luke
2.
37.
Neverthelesse
ordinarily
the
Sabbath
among
the
dayes
of
the
week
,
Psal.
92.
Title
,
and
morning
and
evening
among
the
houres
of
the
day
,
ibid
vers
.
2.
are
to
be
preferred
▪
whereto
such
time
must
be
added
wherein
we
enter
into
any
businesse
,
Col.
3.
17.
Pro.
3.
6.
or
receive
any
of
the
creatures
or
blessings
of
God
,
1
Cor.
10.
31.
1
Tim.
4.
4
,
5.
Extraordinarily
other
dayes
or
houres
must
also
be
set
apart
for
prayer
,
especially
in
cases
requiring
longer
continuance
therein
,
Psal.
55.
17.
&
119.
62
,
164.
What
circumstances
are
annexed
unto
such
extraordinary
prayer
?
An
holy
fasting
or
feasting
,
Cor.
7.
5.
Zach.
8.
19.
Neh.
8.
10.
the
one
,
to
further
our
zeale
in
petition
;
the
other
,
in
thanksgiving
.
What
meane
you
by
Fasting
?
Not
any
naturall
abstinence
,
arising
from
sicknesse
;
nor
medicinall
,
used
to
prevent
or
remove
the
same
;
nor
civill
,
enjoyned
sometimes
by
authority
,
as
in
case
of
dearth
;
sometimes
enforced
by
necessity
,
as
in
siege
,
2
Kings
6.
25.
seafaring
,
&c.
nor
yet
morall
,
for
subduing
of
carnall
concupiscence
,
2
Kings
25.
26
,
27.
1
Cor.
9.
27.
and
preservation
of
chastity
,
required
(
especially
in
some
constitutions
,
1
Cor.
9
▪
27.
)
by
vertue
of
the
seventh
Commandement
:
But
religious
,
Ioel
1.
14
that
is
referred
to
religious
ends
,
for
the
furtherance
of
the
speciall
practice
of
repentance
,
and
the
enforcing
of
our
prayers
.
Is
fasting
a
good
work
?
Fasting
is
not
properly
a
good
work
,
but
an
help
,
an
assistance
thereto
,
namely
,
to
prayer
.
Whether
is
the
outward
exercise
thereof
a
certaine
marke
of
a
godly
man
?
The
Pharisees
which
fasted
Luke
5.
33.
came
not
to
our
Saviour
Christ
to
learne
of
him
,
(
48.
)
as
the
Disciples
of
John
did
,
Matth.
9.
14.
although
it
were
in
weaknesse
)
but
to
discredit
him
,
namely
,
to
make
the
world
beleeve
that
he
was
a
belly-god
,
as
the
Church
of
Rome
doth
charge
the
children
of
God
now
,
to
open
a
schoole
to
all
liberty
of
the
flesh
,
following
the
steps
of
their
old
fathers
the
Pharisees
.
What
is
an
holy
Fast
?
The
chastising
of
our
nature
,
and
laying
aside
the
delights
of
the
senses
for
a
time
,
Joel
2.
16.
1
Cor.
7.
5.
to
the
end
thereby
to
humble
our selves
,
and
to
make
us
more
apt
to
prayer
.
Or
more
fully
:
Fasting
is
a
religious
abstinence
commanded
of
God
,
whereby
we
forbeare
not
onely
the
use
of
meat
and
drinke
,
but
also
of
all
other
earthly
comforts
and
commodities
of
this
life
,
so
far
as
necessity
and
comelinesse
will
require
,
to
the
end
that
we
being
humbled
and
afflicted
in
our
soules
by
the
due
consideration
of
our
sins
and
punishment
,
may
(
grounded
upon
the
promise
of
God
)
more
earnestly
and
fervently
call
upon
God
,
either
for
the
obtaining
of
some
singular
benefit
,
or
speciall
favour
we
have
need
of
,
or
for
the
avoiding
of
some
speciall
punishment
,
or
notable
judgement
hanging
over
our
heads
,
or
already
pressed
upon
us
,
Acts
16.
30
,
31
,
32.
&
14.
23.
2
Chron.
20.
Joel
1.
&
2.
12.
16.
Is
there
any
necessity
of
this
exercise
of
Fasting
?
Yes
verily
;
in
that
it
is
necessary
to
humble
our selves
under
the
mighty
and
fearefull
hand
of
God
,
;
and
to
afflict
our
soules
with
the
consideration
and
conscience
of
our
sins
,
and
the
punishment
due
unto
them
;
unto
which
this
outward
exercise
of
Fasting
is
a
good
aid
:
for
howsoever
the
kingdome
of
God
consisteth
not
properly
in
the
matter
of
meat
and
drink
,
whether
used
or
forborne
,
Rom.
14.
17.
yet
fasting
,
as
an
extraordinary
helpe
unto
the
chiefe
exercises
of
Piety
,
hath
the
warrant
and
weight
of
a
duty
as
well
from
precepts
,
as
examples
,
both
out
of
the
old
Testament
,
(
Lev.
23.
27.
&c.
Joel
2.
22.
Esa.
22.
12.
)
and
the
new
,
(
Mat.
9.
14
,
15.
Acts
13.
3.
)
And
our
Saviour
Christ
,
Luke
5.
35.
doth
expressely
say
,
that
the
time
shall
come
when
his
Disciples
shall
fast
:
where
both
by
the
circumstances
of
the
persons
and
of
the
time
,
the
necessity
of
fasting
is
enforced
.
How
so
?
By
the
persons
,
for
that
the
Apostles
themselves
had
need
of
this
helpe
of
Fasting
for
their
further
humiliation
;
and
by
the
time
,
for
that
even
after
the
Ascension
of
our
Saviour
Christ
,
when
the
graces
of
God
were
most
abundant
on
them
,
they
should
have
neede
of
this
exercise
.
What
is
gathered
hereof
?
That
it
is
a
shamefull
thing
for
men
to
say
that
Fasting
is
Iewish
,
or
Ceremoniall
.
What
do
you
gather
,
in
that
our
Saviour
would
not
have
his
Disciples
to
fast
till
after
his
Ascension
?
His
singular
kindnesse
,
in
that
hee
would
not
suffer
any
great
trouble
,
or
cause
of
Fast
to
come
unto
them
,
before
they
had
strength
to
beare
them
,
or
were
prepared
for
them
.
When
is
the
time
of
Fasting
?
As
oft
as
there
are
urgent
and
extraordinary
causes
of
Prayer
,
Sam.
7.
6.
Est.
4.
16.
or
for
the
obtaining
of
some
great
mercy
,
or
speciall
benefit
at
the
hand
of
God
,
Neh.
1.
4.
Acts
10.
30.
For
in
that
our
Saviour
Christ
teacheth
,
Luke
5.
34.
that
it
must
not
be
when
he
who
is
as
it
were
the
Bridegroome
is
with
his
Disciples
,
to
furnish
them
with
all
manner
of
benefits
they
had
need
of
:
we
are
taught
,
that
the
time
is
,
when
any
great
calamity
is
hanging
over
us
,
or
falne
upon
us
,
whereby
the
gracious
presence
of
Christ
is
taken
from
us
;
or
when
there
is
any
weighty
matter
to
be
taken
in
hand
.
What
gather
you
hereof
?
That
the
fast
of
Popery
is
foolish
,
which
is
holden
at
set
times
,
whether
the
time
be
prosperous
,
or
not
prosperous
;
whether
the
affaires
bee
common
or
ordinary
,
or
whether
they
be
speciall
or
extraordinary
.
When
then
is
this
religious
exercise
of
Fasting
to
be
performed
of
Christians
?
When
God
calleth
upon
us
for
this
duty
by
the
occasions
arising
from
his
providence
,
and
our
owne
necessities
,
Matth.
9.
15.
What
are
those
occasions
,
whereby
the
Lord
calleth
us
to
fasting
?
They
are
generally
two
,
as
hath
been
noted
,
viz.
1.
Evills
,
which
being
felt
or
feared
,
we
desire
to
remove
,
or
prevent
as
sins
,
1
Sam.
7.
6.
1
Cor.
5.
2.
and
the
judgement
of
God
for
sin
,
Est.
4.
16.
Jonah
3.
7.
Mat.
17.
21.
2.
Good
things
,
spirituall
,
Acts
10.
30.
or
outward
,
Neh.
1.
4.
which
we
desire
to
enjoy
,
and
therefore
doe
thus
seek
them
,
and
prepare
our selves
for
the
receiving
of
them
.
When
is
this
Fast
to
begin
and
end
?
As
in
all
holy
rests
,
after
preparation
,
Luke
23.
54.
it
is
to
begin
in
the
morning
of
the
day
of
the
Fast
,
and
to
continue
to
the
morning
of
the
day
following
,
Marke
16.
2.
Luke
24.
1.
It
seemeth
by
this
,
that
the
Law
of
Fasting
,
will
not
suffer
a
man
to
sup
the
night
of
that
day
when
the
Fast
is
holden
?
The
Fast
is
so
long
continued
as
hath
been
said
;
but
so
,
as
there
bee
that
refreshing
whereby
health
may
be
preserved
:
for
such
as
bee
sick
or
weake
,
are
to
take
somewhat
for
their
sustenance
,
thereby
to
bee
better
able
to
serve
God
in
the
Fast
,
provided
that
they
doe
not
abuse
this
to
licence
of
the
flesh
.
Is
it
of
necessity
that
the
Fast
should
alway
begin
in
the
morning
,
and
continue
untill
morning
?
No
;
It
may
be
from
morning
to
evening
,
Judges
20.
26.
2
Sam.
3.
35.
or
from
evening
till
evening
againe
,
Lev.
23.
32.
and
according
to
the
greatnesse
of
the
affliction
,
the
Fast
is
to
bee
prolonged
even
to
the
space
of
three
dayes
,
as
appeareth
by
the
examples
of
the
Iewes
,
Est.
4.
16.
&
Paul
,
Acts
9.
9.
What
are
the
kinds
of
Fasting
?
It
is
either
publick
,
What
is
the
publick
Fast
?
It
is
when
for
a
generall
cause
the
Churches
doe
fast
,
Jonah
3
▪
7
,
8.
necessities
,
or
businesse
of
great
importance
,
doe
in
the
name
of
God
blow
the
trumpet
and
call
a
solemne
assembly
,
or
assemblies
:
in
which
case
he
that
obeyeth
not
,
is
culpable
before
God
and
man
,
Lev.
23.
29.
And
it
is
either
more
publick
,
when
all
Churches
fast
generally
;
or
else
lesse
publick
,
when
some
particular
Churches
are
humbled
in
fasting
.
What
is
the
private
Fast
?
When
upon
the
view
either
of
publick
causes
,
Ezek.
9.
4.
Ezek.
13.
17.
or
of
the
like
,
but
more
private
occasions
,
(
as
domesticall
or
personall
,
&c.
)
a
Christian
is
moved
either
with
his
family
,
or
speciall
friends
,
Zach.
12.
12.
1
Cor.
5.
or
by
himselfe
solatary
,
Matth.
6.
17.
to
humble
himselfe
before
the
Lord
:
for
it
is
more
or
lesse
private
:
lesse
private
,
as
when
a
particular
house
;
more
private
,
when
a
particular
person
is
humbled
in
fasting
.
Is
there
any
difference
in
the
manner
of
holding
of
a
publike
and
private
Fast
?
Yes
:
in
a
publike
Fast
the
sorrow
and
griefe
ought
to
be
declared
openly
to
the
view
of
all
,
which
ought
to
be
covered
as
much
as
may
be
in
the
private
Fast
,
wherein
the
more
secrecy
is
used
,
the
greater
proofe
is
there
of
sincerity
,
and
hope
of
blessing
:
wherefore
our
Saviour
Christ
reproveth
the
private
Fast
of
Hypocrites
,
that
would
outwardly
appeare
to
men
to
fast
,
and
commandeth
the
contrary
,
Matth.
6.
16
,
17.
Whom
doth
God
call
to
this
exercise
of
Fasting
?
All
Christians
enabled
by
understanding
and
grace
to
judg
,
Zach.
12.
12
,
&c.
unlesse
any
be
exempted
by
present
debility
,
Matth.
12.
7.
1
Sam.
14
▪
29
,
30.
but
differently
,
according
to
the
divers
occasions
of
fasting
,
and
the
kindes
thereon
depending
,
(
whereof
before
hath
been
spoken
.
)
May
those
that
are
under
the
government
of
their
Parents
,
or
Masters
,
fast
without
leave
of
them
?
No
,
but
in
the
publike
all
may
fast
.
Are
all
persons
meet
for
this
exercise
of
fasting
?
By
the
unfitnesse
of
his
owne
Disciples
for
it
our
Saviour
Christ
teacheth
,
that
they
that
are
meet
for
this
exercise
must
not
be
Novices
in
the
profession
of
the
truth
;
no
more
then
hee
that
is
accustomed
with
the
drinking
of
old
wine
can
suddenly
fall
in
liking
of
new
wine
,
Luke
5.
33.
Is
it
so
hard
a
matter
to
abstaine
from
a
Meales
meat
,
and
such
bodily
comforts
for
a
small
time
,
which
the
youag
sucking
babes
,
and
the
beasts
of
Nineveh
did
,
and
divers
beasts
are
better
able
to
performe
then
any
man
?
No
verily
,
but
hereby
appeareth
that
there
is
an
inward
strength
of
the
mind
required
,
not
onely
in
knowing
of
our
behaviour
in
this
service
of
God
,
but
also
of
power
and
ability
to
goe
under
the
weight
of
the
things
we
humble
our selves
for
,
which
strength
if
it
be
wanting
,
the
fast
will
be
to
those
that
are
exercised
in
it
,
as
a
peece
of
new
cloath
sewed
into
an
old
garment
,
which
because
it
is
not
able
to
beare
the
stresse
and
strength
of
,
hath
a
greater
rent
made
into
it
then
if
there
were
no
peece
at
all
.
What
gather
you
hereof
?
That
it
is
no
marvell
that
where
there
is
any
abstinence
and
corporall
exercise
in
Popery
,
yet
that
the
same
makes
them
nothing
better
,
but
rather
worse
,
having
not
so
much
as
the
knowledge
of
this
service
of
God
,
much
lesse
any
spirituall
strength
and
ability
to
performe
it
with
.
What
then
are
the
parts
of
a
true
Christian
Fast
?
They
are
partly
outward
,
2.
An
inward
substance
sanctifying
the
bodily
exercise
,
and
making
it
profitable
to
the
users
.
What
is
the
bodily
exercise
in
fasting
?
It
is
the
forbearing
of
things
otherwise
lawfull
and
convenient
,
in
whole
or
in
part
,
for
the
time
of
humiliation
,
so
as
nature
be
chastised
,
but
not
disabled
for
service
;
and
the
delights
of
the
sense
laid
aside
,
but
yet
without
annoyance
and
uncomelinesse
.
What
are
those
outward
things
that
are
to
be
forborne
during
the
time
of
fasting
?
First
,
food
,
Esther
4.
16.
Ionah
3.
7.
from
whence
the
whole
action
hath
the
name
of
Fasting
;
and
the
word
doth
signifie
an
utter
abstinence
from
all
meats
and
drinkes
,
and
not
a
sober
use
of
them
,
which
ought
to
be
all
the
time
of
our
lives
:
Wherefore
this
outward
exercise
is
thus
described
,
Luke
5.
33.
The
Disciples
of
John
and
the
Pharisees
fast
,
but
thine
eat
and
drinke
.
What
is
here
to
be
considered
?
A
charge
upon
Popery
:
For
the
greater
sort
of
people
amongst
them
,
in
the
day
of
their
Fast
fill
their
bellies
with
bread
and
drinke
;
and
the
richer
sort
,
with
all
kinde
of
delicates
,
(
flesh
,
and
that
which
commeth
of
flesh
onely
excepted
:
)
So
that
the
fasting
of
the
one
and
the
other
is
but
a
fulnesse
,
and
the
latter
may
be
more
truely
said
to
feast
then
a
fast
.
It
seemeth
you
make
it
unlawfull
for
those
that
fast
to
eat
any
thing
during
their
fasting
.
Not
so
:
if
for
help
of
weaknesse
the
taking
of
meat
be
moderately
and
sparingly
used
,
as
before
hath
been
observed
.
What
other
things
are
outward
?
The
ceasing
from
labour
in
our
vocations
on
the
day
of
the
Fast
,
Num.
29.
7.
to
the
end
wee
may
the
better
attend
to
the
holy
exercises
used
in
fasting
;
in
which
respect
such
times
are
called
Sabbaths
,
Levit.
23.
32.
The
laying
aside
of
costly
apparell
,
or
whatsoever
ornaments
of
the
body
,
and
wearing
of
homely
and
courser
garments
,
Exodus
33.
4
,
5.
Jonah
3.
5
,
6.
The
forbearing
of
Sleep
,
Musicke
,
Mirth
,
Perfumes
,
&c.
Dan.
6.
18.
&
10.
2
,
3.
And
this
abstinence
is
required
of
all
that
celebrate
the
Fast
:
But
of
married
persons
there
is
further
required
a
forbearance
of
the
use
of
the
marriage
bed
,
and
of
the
company
each
of
other
,
1
Cor.
7.
5.
Joel
2.
16.
What
is
the
meaning
of
the
abstinence
from
these
outward
things
?
By
abstinence
from
meat
and
drinke
,
by
wearing
of
courser
apparell
,
by
ceasing
from
labour
in
our
Callings
,
and
by
separation
in
married
persons
for
the
time
,
wee
thereby
professe
our selves
unworthy
of
all
the
benefits
of
this
present
life
,
and
that
we
are
worthy
to
bee
as
farre
underneath
the
earth
as
wee
are
above
it
:
yea
,
that
we
are
worthy
to
be
cast
into
the
bottome
of
hell
,
which
the
holy
Fathers
in
times
past
did
signifie
by
putting
ashes
upon
their
heads
,
the
truth
whereof
remaineth
still
,
although
the
ceremony
be
not
used
.
What
is
the
spirituall
substance
of
duty
,
whereto
the
bodily
exercise
serveth
?
It
is
an
extraordinary
endevour
of
humbling
our
souls
before
the
Lord
,
and
of
seeking
his
face
and
favour
,
Ezra
8.
21.
wherein
that
inward
power
and
strength
whereof
we
speak
is
seen
.
Wherein
doth
it
consist
?
1.
In
the
abasing
of
our selves
,
Joel
2.
13.
by
examination
,
confession
,
and
hearty
bewailing
of
our
own
and
the
common
sins
,
Ezra
9.
3
,
4.
Neh.
9.
1
,
2
,
&c.
Dan.
9.
3
,
4
,
5
,
&c.
2.
In
drawing
near
unto
the
Lord
by
faith
,
Luk.
15.
18
,
21.
and
earnest
invocation
of
his
name
,
Iona.
3.
8.
Esa.
58.
4.
The
former
is
grounded
upon
the
meditation
of
the
Law
,
and
threats
of
God
;
the
later
upon
the
Gospel
and
promises
of
God
touching
the
removing
of
our
sins
,
and
Gods
judgments
upon
us
for
them
.
How
agreeth
this
with
the
Popish
Fast
?
It
faileth
in
both
parts
:
for
in
stead
of
humbling
themselves
,
and
afflicting
their
soules
,
they
pride
themselves
,
and
lift
up
their
mindes
,
in
thinking
they
deserve
something
at
Gods
hands
for
their
fasting
;
which
is
great
abomination
.
Neither
have
they
upon
the
dayes
of
their
Fast
any
extraordinary
exercise
of
prayer
,
more
then
upon
other
dayes
;
of
all
which
it
may
appeare
how
small
cause
they
have
to
boast
of
their
fasting
,
which
in
all
the
warp
thereof
hath
not
a
thread
which
is
not
full
of
leprosie
.
What
is
required
in
our
humiliation
?
Anguish
and
grief
of
our
hearts
,
conceived
for
our
sins
,
and
the
punishment
of
God
upon
us
,
for
which
we
ought
to
be
humbled
in
fasting
:
For
the
effecting
whereof
we
are
to
set
before
our
eyes
,
1.
The
glasse
of
Gods
holy
Law
,
with
the
bitter
curses
threatned
to
the
breakers
thereof
.
2.
The
examples
of
vengeance
on
the
wicked
.
3.
The
judgments
now
felt
or
feared
of
us
.
4.
The
spirituall
contemplation
of
our
blessed
Saviour
,
bleeding
on
the
Crosse
with
the
wounds
which
our
sinnes
have
forced
upon
him
,
Zach.
12.
10
,
&c.
What
is
required
in
our
drawing
neare
unto
the
Lord
by
Faith
?
Not
onely
fervently
and
importunately
to
knock
at
the
gate
of
his
mercy
for
the
pardon
of
our
sins
,
removall
of
judgements
,
and
grant
of
the
graces
and
blessings
we
need
,
Psal.
51.
1
,
2
,
&c.
vers
.
14.
&
112.
4.
but
also
to
make
a
sure
Covenant
with
his
Majesty
,
Nehem.
9.
38.
of
renewing
and
bettering
our
repentance
thence
forward
in
a
more
earnest
and
effectuall
hatred
of
sinne
,
and
love
of
righteousnesse
,
Esa.
55.
7.
Jonah
3.
8.
What
fruit
or
successe
may
we
look
for
,
having
thus
sought
the
Lord
?
Who
knoweth
whether
by
this
meanes
we
may
stand
in
the
gap
,
and
cause
the
Lord
to
repent
of
the
evill
intended
,
and
to
spare
his
people
?
Joel
2.
14
,
18
,
&c.
Ionah
3.
9
,
10.
At
the
least
for
our
particular
we
shall
receive
the
mark
and
mercy
promised
to
such
as
mourne
for
the
abominations
generally
committed
,
Ezek.
9.
4
,
6.
together
with
plentifull
evidence
of
our
salvation
,
and
assurance
of
the
love
of
God
towards
us
,
Matth.
6.
18.
Pro.
28.
13.
1
Iohn
1.
9.
strength
against
temptations
,
patience
and
comfort
in
afflictions
,
with
all
other
graces
plentifully
vouchsafed
(
especially
upon
such
renewing
of
acquaintance
)
by
him
who
is
the
rewarder
of
all
that
come
unto
him
,
Heb.
11.
6.
so
that
we
need
not
doubt
,
but
that
as
we
have
sowne
in
teares
so
we
shall
reap
in
joy
,
Psal.
126.
5.
and
as
we
have
sought
the
Lord
with
fasting
and
mourning
,
so
he
yet
againe
will
be
sought
(
Ezek.
36.
37.
)
and
found
of
us
with
holy
feasting
and
spirituall
rejoicing
.
What
is
an
holy
feasting
?
A
comfortable
enjoying
of
Gods
blessings
,
Zach.
8.
19.
Ezek.
9.
ad
32.
for
this
is
a
duty
especially
required
for
the
acknowledgment
of
such
mercies
as
we
have
by
the
former
course
obtained
,
Psal
30.
11
,
12.
&
50.
15.
Esther
9.
22.
and
so
answering
thereto
,
that
from
the
one
the
other
with
due
reverence
may
be
conceived
.
What
ought
especially
to
be
the
time
of
this
duty
?
The
time
that
is
nearest
unto
the
mercy
and
benefit
which
we
have
received
,
Wherefore
ought
we
to
take
the
time
that
is
next
the
deliverance
?
Because
we
being
most
strongly
and
thoroughly
affected
with
the
benefit
we
receive
the
first
time
it
is
bestowed
upon
us
,
especially
where
there
is
not
onely
a
notable
benefit
befallen
unto
us
,
but
thereby
also
we
are
freed
from
some
notable
evill
that
was
upon
us
,
or
near
unto
us
,
we
are
then
most
fit
to
hold
a
feast
unto
the
Lord
.
Why
is
the
ordinance
of
a
yearely
Feast
by
Mordocheus
rather
commanded
upon
the
day
after
the
slaughter
of
their
enemies
,
then
the
day
of
the
slaughter
?
To
set
forth
that
rejoicing
ought
not
to
be
so
much
for
the
destruction
of
our
enemies
,
as
that
thereby
we
obtaine
peace
to
serve
God
in
.
Wherein
doth
this
feast
consist
?
The
scope
and
drift
of
it
is
,
How
may
that
be
best
performed
?
Partly
by
outward
and
bodily
exercises
,
and
partly
by
spirituall
exercises
of
godlinesse
.
What
are
the
outward
exercises
?
A
more
liberall
use
of
the
creatures
,
both
in
meat
and
apparell
,
then
is
ordinary
.
May
we
eat
and
drink
on
that
day
more
then
on
others
?
No
:
the
exceeding
is
not
in
the
quantity
of
meat
and
drink
,
but
in
a
more
dainty
and
bountifull
diet
then
ordinary
,
Neh.
8.
10.
which
yet
is
to
be
referred
to
the
exercise
of
godlinesse
,
and
therefore
ought
to
be
used
in
that
moderation
and
sobriety
,
as
men
may
be
made
more
able
thereunto
;
even
as
the
abstinence
in
fasting
is
used
to
further
humiliation
of
the
mind
,
and
affecting
of
the
soule
.
What
is
the
exercise
of
godlinesse
?
It
is
either
in
piety
and
duty
unto
God
,
or
in
kindnesse
unto
men
.
What
is
the
duty
unto
God
?
To
lift
up
our
voice
in
thanksgiving
unto
him
,
as
for
all
other
his
mercies
,
(
whereof
this
benefit
should
cause
the
remembrance
,
as
one
sinne
causeth
the
remembrance
of
others
,
Psalme
51.
)
so
for
that
present
benefit
;
and
for
that
purpose
to
call
to
remembrance
,
and
to
compare
the
former
evills
,
which
either
we
were
in
,
or
were
neere
unto
,
with
the
present
mercy
,
and
every
part
of
the
one
with
the
members
of
the
other
.
What
other
duty
of
Piety
is
to
be
performed
unto
God
?
By
a
diligent
meditation
of
the
present
benefit
to
confirme
our
faith
and
confidence
in
God
,
that
he
that
hath
so
mightily
and
graciously
delivered
us
at
this
time
,
will
also
in
the
same
,
or
the
like
dangers
,
deliver
us
hereafter
,
so
farre
as
the
same
shall
be
good
for
us
.
What
is
the
kindnesse
we
should
shew
towards
men
?
An
exercise
of
liberality
,
according
to
our
power
,
out
of
the
feeling
of
the
bountifull
hand
of
God
towards
us
.
To
whom
must
that
be
shewed
?
To
our
friends
in
presents
;
and
,
as
it
were
,
in
New-years
gifts
,
Rev.
11.
10.
and
portions
to
be
sent
to
the
poore
and
needy
,
Neh.
8.
10.
What
remaineth
further
of
these
holy
Feasts
?
The
sorts
and
kindes
of
them
which
are
as
before
we
have
heard
of
Fasts
;
to
which
I
refer
the
Reader
.
Hitherto
of
Prayer
,
and
the
extraordinarie
circumstances
thereof
,
Fasting
,
and
Feasting
:
what
is
a
Vow
?
A
solemne
promise
made
unto
God
by
fit
persons
of
some
lawfull
thing
,
It
is
thought
that
Vowes
are
Ceremoniall
,
and
not
to
pertaine
to
the
times
the
Gospell
?
There
are
indeed
good
,
yea
,
excellent
persons
that
think
so
,
which
carry
so
much
the
more
a
dislike
of
Vowes
,
because
they
have
beene
abused
in
Popery
.
Howbeit
,
it
appeareth
by
the
fifty
Psalme
,
verse
14
,
15.
that
it
is
a
constant
and
perpetuall
service
of
God
;
as
shall
appeare
.
What
is
the
proper
end
and
use
of
a
Vow
?
It
is
twofold
:
First
,
Secondly
,
Who
are
the
fit
persons
that
may
vow
.
Such
as
have
knowledge
,
Numb
.
30.
6.
Are
all
such
bound
to
vow
?
Not
simply
all
;
for
it
is
no
sinne
not
to
vow
,
Deut.
23.
22.
but
those
onely
,
which
either
being
in
distresse
feele
a
want
of
feeling
of
Gods
assistance
,
thereby
to
strengthen
their
faith
for
neecessary
ayde
:
or
they
who
being
delivered
from
some
necessary
evill
,
or
have
received
some
singular
good
,
where
no
vow
hath
gone
before
,
should
witnesse
their
thankfulnesse
,
Deut.
13.
21
,
22.
Numb
.
30.
2.
&
6.
2.
&c.
What
have
we
herein
further
to
consider
?
That
the
Vow
must
be
of
lawfull
things
;
else
it
is
better
not
to
pay
the
Vow
,
then
to
pay
;
as
Herod
and
the
forty
mentioned
in
the
Acts
,
23.
14.
And
as
the
Munks
,
Fryers
and
Nunnes
vow
wilfull
poverty
,
perpetuall
abstinence
from
Marriage
,
and
Canonicall
obedience
,
and
the
people
pilgrimage
.
May
we
vow
any
thing
which
is
lawfull
to
be
done
?
We
may
not
vow
any
vile
or
base
thing
:
As
if
a
wealthy
man
should
vow
to
give
to
the
poore
some
small
value
far
under
his
ability
;
for
what
either
token
of
thankfulnesse
can
that
be
,
or
what
comfort
in
his
troubles
can
he
take
of
the
performance
thereof
?
What
have
we
secondly
to
consider
?
That
the
vow
must
be
of
such
things
as
are
in
our
choice
to
performe
.
How
many
wayes
faile
men
against
this
?
Two
wayes
:
1.
In
vowing
that
which
we
are
not
able
to
performe
.
2.
In
vowing
that
which
otherwise
by
the
Law
of
God
we
are
bound
to
performe
.
Who
be
they
that
vow
that
which
they
cannot
performe
?
They
are
either
they
whose
strength
doth
faile
through
the
common
frailty
of
all
men
(
as
those
that
vow
perpetual
continency
)
whose
lets
come
from
themselves
;
or
they
which
cannot
performe
it
,
by
reason
of
subjection
unto
others
;
as
wives
unto
their
husbands
,
children
to
their
parents
,
servants
to
their
Masters
,
&c.
in
whose
power
they
are
to
performe
their
vowes
,
or
not
to
performe
them
,
Numb
.
30.
3
,
4.
Why
may
not
a
man
vow
such
things
as
he
is
otherwise
bound
to
doe
?
For
that
they
are
due
unto
God
without
the
service
of
a
vow
;
and
therefore
it
were
a
dalliance
with
God
,
to
make
shew
of
some
speciall
and
extraordinary
service
,
where
the
common
and
ordinary
is
only
performed
,
as
if
a
man
would
present
as
a
gift
unto
his
Lord
the
rent
of
his
owne
house
due
for
the
occupation
thereof
.
What
may
we
then
lawfully
vow
?
An
increase
of
Gods
service
;
as
to
pray
more
often
every
day
then
ordinary
is
used
;
or
to
be
more
liberall
to
the
poore
,
with
some
straine
of
our
ability
,
building
of
Colledges
,
Almes-houses
,
&c.
What
is
the
duty
of
those
that
have
vowed
?
1.
To
have
a
diligent
care
to
performe
their
vowes
,
Eccles.
5.
3
,
4.
Deut.
23.
21
,
22
,
23.
For
if
it
be
a
reproachfull
thing
to
deale
with
God
as
with
a
man
,
it
is
more
reproachfull
to
deale
worse
with
God
,
then
we
dare
deale
with
any
man
.
2.
Not
to
delay
the
performance
of
it
,
Eccles.
5.
3.
For
God
corrected
sharply
in
Jacob
the
deferring
of
the
payment
of
his
vowes
,
Gen.
35.
1.
1.
By
his
daughters
deflowring
.
2.
By
the
rage
and
murther
committed
by
his
sonnes
.
Is
the
necessity
of
performing
vowes
so
great
,
that
they
may
no
wayes
be
omitted
?
Not
so
:
for
to
the
performance
of
a
greater
duty
,
a
man
may
omit
his
vow
for
a
time
,
and
after
a
time
returne
,
and
be
not
a
Vow-breaker
:
As
the
Rechabites
for
safety
of
their
lives
came
and
dwelt
at
Ierusalem
,
notwithstanding
a
former
vow
,
that
they
would
not
dwell
in
an
house
,
Jer.
35.
9
,
10
,
11.
and
yet
God
witnesseth
,
that
the
vow
was
not
broken
thereby
:
so
to
help
our
neighbours
in
some
present
necessity
,
we
may
cease
from
any
vowed
duty
at
that
time
,
and
not
sin
;
wherein
the
Papists
greatly
faile
,
who
having
vowed
unlawfully
,
yet
thinke
they
may
not
intermit
their
vowes
.
If
a
man
in
vowing
doth
not
consider
sufficiently
the
greatnesse
of
the
matter
,
may
he
not
break
that
vow
that
he
hath
not
so
advisedly
made
?
No
,
the
vowing
being
otherwise
lawfull
,
that
rashnesse
is
to
be
repented
,
but
the
vow
must
be
kept
.
What
have
we
to
learne
of
all
this
?
That
we
be
advised
in
that
we
doe
,
and
not
to
enquire
after
we
have
vowed
,
to
find
some
starting
hole
where
to
goe
out
;
but
either
not
to
vow
at
all
,
or
if
we
vow
,
to
have
a
good
remembrance
of
it
,
and
a
diligent
care
in
the
due
time
to
performe
it
,
Prov.
20.
25.
Having
spoken
of
those
good
things
which
we
doe
give
unto
God
:
Let
us
proceed
to
that
which
we
doe
give
unto
our
needy
Neighbour
:
What
is
Almes
?
It
is
a
duty
of
Christian
love
,
whereby
such
as
have
this
worlds
good
,
doe
freely
impart
to
such
as
are
in
want
,
Iohn
3.
17.
1
Tim.
6.
17
,
18.
Mat.
5.
42.
How
can
it
be
both
a
duty
,
and
withall
free
?
1.
That
it
is
a
duty
,
appeareth
by
many
formall
precepts
touching
this
matter
,
Deut.
15.
7
,
&c.
Heb.
13.
16.
in
that
it
is
called
our
justice
or
righteousnesse
,
Psal.
112.
9.
Matth.
6.
1.
in
that
every
man
is
a
Steward
of
Gods
blessings
for
the
benefit
of
others
,
1
Pet.
4.
10.
Finally
,
in
that
according
to
the
performance
or
neglect
even
of
this
duty
men
shall
be
judged
at
the
last
day
,
Mat.
25.
35.
42.
2.
It
is
free
,
not
as
being
left
by
God
unto
our
choice
,
whether
we
will
doe
it
or
no
,
but
as
proceeding
from
an
heart
as
[
a
](A64622-e132570-b)
a
2
Cor.
9
▪
7.
freely
,
and
as
cheerfully
performing
this
obedience
to
God
,
and
reliefe
of
our
brother
,
without
compulsion
of
humane
Law
.
Who
are
to
give
Almes
?
[
a
](A64622-e132610-b)
a
1
Iohn
3.
17.
Whosoever
hath
this
worlds
good
;
that
is
,
such
a
portion
out
of
which
by
frugality
something
may
be
spared
,
though
it
be
but
[
b
](A64622-e132620-b)
b
Luke
21.
2
,
3.
two
mites
;
and
therefore
,
not
only
[
c
](A64622-e132630-b)
c
1.
Tim.
6.
17.
rich
men
and
housholders
are
to
give
;
but
also
such
as
labour
with
their
hands
,
[
d
](A64622-e132640-b)
d
Eph.
4.
28.
out
of
their
earnings
and
wages
,
children
out
of
their
Parents
allowance
,
wives
out
of
any
portion
they
have
in
severall
without
their
husbands
,
or
allowance
from
their
husbands
,
or
out
of
the
common
stocke
they
enjoy
with
their
husbands
;
provided
the
husbands
consent
(
in
whom
the
possession
fundamentally
remaineth
)
be
either
expressed
,
or
by
silence
,
or
not
gainsaying
implied
.
Finally
,
even
they
that
live
upon
almes
,
must
[
e
](A64622-e132650-b)
e
2
Cor.
8.
2.
14.
spare
something
unto
those
that
have
little
or
no
supply
.
May
there
not
be
some
cases
,
wherein
such
as
are
accomptable
to
others
,
may
give
without
their
knowledge
,
yea
against
their
will
?
Yea
,
as
appeareth
in
the
wise
and
commendable
[
a
](A64622-e132680-b)
a
●
Sam.
25.
3.
example
of
Abigail
;
to
wit
,
when
the
life
and
whole
estate
of
the
giver
or
receiver
,
may
be
now
,
or
not
at
all
,
;
thus
,
or
not
otherwise
preserved
;
for
[
b
](A64622-e132700-b)
b
Mat.
12.
7.
extreame
necessity
dispenseth
with
the
ordinary
course
of
duty
,
both
to
God
and
man
.
Whereof
must
we
give
Almes
?
Of
that
[
a
](A64622-e132730-b)
a
Neh
8.
10.
good
thing
(
that
is
wholsome
and
profitable
to
the
receiver
)
which
is
justly
our
owne
,
not
another
mans
;
unlesse
in
case
of
extremity
before
mentioned
;
for
otherwise
,
of
goods
evill
gotten
,
or
wrongfully
detained
,
not
almes
,
but
[
b
](A64622-e132740-b)
b
Luke
19.
8.
restitution
must
be
made
.
How
much
must
we
give
?
Wee
must
[
c
](A64622-e132780-b)
c
2
Cor.
9.
6.
Gal.
6.
7.
Prov.
11.
25.
sow
liberally
,
that
wee
may
reape
also
liberally
,
notwithstanding
in
the
quantity
and
proportion
of
almes
respect
must
be
had
;
1.
To
the
[
d
](A64622-e132800-b)
d
Luke
3.
11.
1
Cor.
16.
2.
ability
of
the
giver
,
who
is
not
bound
so
to
give
,
as
utterly
to
[
e
](A64622-e132810-b)
e
2
Cor.
8.
13.
impoverish
himselfe
,
and
to
make
himself
of
a
[
f
](A64622-e132820-b)
f
Acts
20.
25.
giver
,
a
receiver
(
saving
that
in
a
common
and
extream
necessity
of
the
Church
,
[
g
](A64622-e132830-b)
g
2
Cor.
8.
1
,
2.
9
Luke
12.
35.
every
one
must
be
content
to
abate
out
of
his
revenue
,
that
the
rest
may
not
perish
;
and
some
whose
hearts
God
shall
move
,
may
[
h
](A64622-e132840-b)
h
Act.
4.
34
,
35
with
Acts
5.
4.
voluntarily
,
and
commendably
,
sell
all
,
and
put
it
into
the
common
stocke
:
)
yea
,
it
is
unlawfull
so
to
give
unto
some
one
good
use
,
as
to
[
i
](A64622-e132850-b)
i
1
Tim.
5.
8.
disable
our selves
for
the
service
of
the
Common-wealth
,
Church
,
or
Saints
in
generall
,
or
for
the
reliefe
of
our
family
,
or
kindred
in
speciall
.
Secondly
,
to
the
condition
of
the
receiver
,
that
his
[
k
](A64622-e132870-b)
k
2
Cor.
9.
12.
Iob
31.
17
,
18
,
&c.
Iam.
2.
15
,
16.
necessity
may
be
supplyed
,
not
as
to
make
him
of
a
receiver
,
a
giver
;
for
this
is
to
give
a
patrimony
,
not
an
almes
,
and
belongeth
rather
to
Iustice
,
binding
men
to
provide
for
those
of
their
owne
houshold
,
then
to
mercy
.
To
whom
must
we
give
?
To
such
[
l
](A64622-e132910-b)
l
Matth.
5.
41.
Rom.
12.
20.
as
are
in
want
,
with
this
difference
,
First
,
in
present
extremity
,
we
must
preserve
life
in
whomsoever
,
[
m
](A64622-e132930-b)
m
Luke
10.
33
▪
with
Ioh.
4.
9.
without
enquiring
who
and
what
a
one
the
partie
be
.
Secondly
,
in
[
n
](A64622-e132950-b)
n
Psal.
41.
1.
cases
admitting
deliberation
,
we
must
confine
our
almes
to
such
as
God
hath
made
[
o
](A64622-e132960-b)
o
Deut.
15
7.
11
Lev.
25.
35.
poore
,
as
Orphans
,
Aged
,
Blinde
,
Lame
,
the
trembling
hand
,
&c.
wherein
such
gifts
are
most
commendable
as
extend
unto
perpetuity
,
as
[
p
](A64622-e132970-b)
p
Luke
7.
5.
the
erecting
,
or
endowing
of
Churches
,
[
q
](A64622-e132980-b)
q
2
King
.
6.
1.
&c.
2
Chro
34.
22.
Schooles
of
good
learning
,
[
r
](A64622-e132990-b)
r
Ioh.
5.
2
,
3.
9
Hospitalls
,
&c.
But
as
for
such
as
turne
begging
into
an
art
,
or
occupation
,
they
are
by
order
to
bee
[
s
](A64622-e133000-b)
s
2
Thes.
3.
10
,
11
,
12.
1
Tim.
5.
8.
Mat.
15.
5
,
6.
compelled
to
worke
for
their
maintenance
,
which
is
the
[
t
](A64622-e133010-b)
t
Deut.
15.
7.
What
order
must
be
observed
in
giving
.
best
and
greatest
almes
.
What
order
must
we
observe
in
giving
?
We
must
begin
with
such
as
are
nearest
to
us
in
regard
of
domesticall
,
civill
,
or
Christian
neighbour-hood
(
according
as
the
lawes
of
Nature
,
Nations
,
and
religion
direct
us
)
unlesse
other
circumstances
,
as
the
extremity
of
want
,
or
[
u
](A64622-e133040-b)
u
Gal
6.
10.
the
indignity
of
the
person
to
bee
relieved
doe
dispence
:
and
so
proceed
to
such
[
x
](A64622-e133050-b)
x
1
Kings
17.
13.
as
are
further
off
,
according
as
our
ability
can
extend
.
What
are
the
times
and
places
fittest
for
those
duties
?
For
publick
almes
,
the
fittest
[
y
](A64622-e133080-b)
y
1
Cor.
16.
2.
time
is
,
when
we
meet
together
for
the
solemne
worship
of
God
;
likewise
the
fittest
[
z
](A64622-e133090-b)
z
Luke
21.
1.
Iob
31.
16.
Prov.
3.
28.
place
,
where
provision
is
made
for
publick
Collections
:
For
private
,
when
and
wheresoever
the
necessity
of
our
poore
brother
offerth
it selfe
.
With
what
affection
must
we
doe
Almes-deeds
?
1.
With
pity
and
compassion
on
our
needy
brother
,
Psal.
112.
4.
2.
With
humility
and
secrecy
,
not
seeking
praise
from
men
,
but
approving
our selves
to
God
,
Matth.
6.
1
,
&c.
3.
With
cheerfulnesse
,
Rom.
12.
8.
because
God
loveth
a
cheerfull
giver
.
4.
With
simplicity
,
not
respecting
our selves
,
but
the
glory
of
God
,
and
the
good
of
our
fellow
members
,
Rom.
12.
8.
2
Cor.
8.
4
,
5.
How
many
wayes
may
almes-deeds
be
performed
?
Not
only
by
giving
;
but
also
,
[
a
](A64622-e133230-b)
a
Deut.
15.
8.
Mat.
5.
42.
First
,
by
lending
to
such
as
are
not
able
to
[
b
](A64622-e133240-b)
b
Luke
6.
36.
Psal.
37.
26.
lend
to
us
againe
,
(
some
being
no
lesse
relieved
by
lending
,
then
others
by
gift
)
provided
we
take
[
c
](A64622-e133250-b)
c
Exod.
22.
25.
nothing
for
the
loane
,
yea
in
some
cases
either
[
d
](A64622-e133260-b)
d
Neh.
5.
11.
remit
part
of
the
loane
,
or
commit
it
into
the
hands
of
our
poore
brother
,
[
e
](A64622-e133270-b)
e
Luke
6
35.
without
assurance
to
receive
from
him
the
principall
againe
.
Secondly
,
by
selling
[
f
](A64622-e133290-b)
f
Prov.
1.
26.
when
we
doe
not
only
bring
forth
the
commodity
,
as
of
corne
,
&c.
which
others
keep
in
;
but
also
in
a
mercifull
commiseration
of
our
poore
brother
abate
something
of
the
extreame
price
.
Thirdly
,
by
forbearing
[
g
](A64622-e133310-b)
g
Nehem.
5.
18.
whatsoever
is
our
right
in
case
of
great
necessity
.
What
fruit
may
we
expect
of
this
duty
?
Not
to
merit
thereby
at
the
hands
of
God
:
But
yet
,
1.
To
make
God
our
debtor
,
Prov.
19.
17.
according
to
his
gracious
promises
;
who
also
in
Christ
will
acknowledge
and
requite
it
at
the
last
day
,
Mat.
10.
42.
&
25.
35.
2
Tim.
1.
18.
2.
To
seale
the
truth
of
our
Religion
,
1
Sam.
1.
27.
3.
To
assure
us
of
salvation
,
Heb.
6.
9
,
10.
1
John
3.
14.
1
Tim.
6.
19.
4.
To
make
amends
to
man
for
former
covetousnesse
and
cruelty
,
Dan.
4.
24.
Luke
19.
8.
5.
To
sanctifie
our
store
,
Luke
11.
41.
and
bring
a
blessing
on
our
labours
,
Deut.
15.
10.
yea
and
upon
our
posterity
after
us
,
Psal.
112.
2.
&
37.
16.
2
Tim.
1.
16.
We
have
spoken
at
large
of
the
participation
of
the
grace
of
Christ
,
and
the
benefits
of
the
Gospell
:
Now
we
are
come
unto
the
meanes
whereby
God
doth
effect
these
things
.
Shew
therefore
how
and
in
what
manner
God
doth
offer
and
communicate
the
Covenant
of
Grace
unto
mankinde
?
By
vocation
or
calling
,
Rom.
8.
30.
Heb.
3.
1.
when
God
,
by
the
meanes
of
his
Word
and
Spirit
,
acquainting
men
with
his
gracious
purpose
of
salvation
by
Christ
,
inviteth
them
to
come
unto
him
,
Hos.
2.
14.
and
revealing
unto
them
his
Covenant
of
grace
,
Mat.
11.
27.
&
16.
17.
Iohn
14.
21.
Psalme
25.
14.
bringeth
them
out
of
darknesse
to
light
,
Acts
26.
18.
Is
this
Calling
of
one
sort
only
?
No
:
Isa.
48.
12.
Mat.
22.
14.
And
there
is
an
internall
and
effectuall
calling
,
Gen.
9.
27.
Psal.
25.
14.
&
60.
6.
5.
4.
Ioel.
2.
32.
Acts
2.
39.
How
doe
both
these
kinds
of
Callings
differ
?
Howsoever
we
are
to
judge
charitably
of
all
outwardly
called
,
1
Cor.
1.
2.
because
who
among
them
is
also
inwardly
called
,
is
only
knowne
to
God
,
2
Tim.
2.
19.
yet
doth
this
outward
calling
differ
from
the
inward
.
1.
In
that
it
is
wrought
only
by
outward
meanes
,
and
common
illumination
,
Heb.
4.
2.
without
the
spirit
of
regeneration
,
Jude
vers
.
19.
or
any
portion
of
saving
faith
,
Luke
8.
13.
2.
In
that
they
are
admitted
only
to
an
outward
and
temporary
league
of
formall
profession
,
Acts
8.
13.
Rom.
9
4
,
5.
not
to
that
intire
fellowship
with
Christ
required
unto
salvation
,
1
Iohn
2.
19.
1
Cor.
1.
8
,
9.
What
are
the
meanes
which
God
hath
appointed
to
call
us
by
?
They
are
partly
inward
,
and
partly
outward
,
1
Thes.
5.
19
,
20.
Act.
10.
44.
What
are
the
inward
?
The
Spirit
of
God
,
Gal.
3.
2
,
3.
1
Tim.
1.
14.
What
meane
you
by
the
Spirit
of
God
in
this
place
?
That
power
of
God
which
worketh
in
the
hearts
of
men
things
which
the
naturall
discourse
of
reason
is
not
able
to
attaine
unto
.
Being
incomprehensible
,
how
may
we
come
to
some
understanding
and
sense
of
it
?
By
the
things
whereunto
it
is
compared
:
1.
To
winde
,
Acts
2.
to
shew
the
marvellous
power
of
it
in
operation
.
2.
To
oyle
,
Heb.
1.
9.
that
is
of
a
hot
nature
,
that
pierceth
and
suppleth
.
3.
To
water
,
John
4.
that
cooleth
,
scowreth
,
and
cleanseth
.
4.
To
fire
,
Mat.
3.
Acts
2.
that
severeth
drosse
and
good
metall
.
How
is
the
operation
of
it
?
Diverse
;
as
softening
and
hardening
,
enlightening
and
darkening
,
which
it
worketh
after
a
diverse
manner
,
by
the
word
in
the
hearts
of
the
elect
and
reprobate
,
according
to
the
good
pleasure
of
Gods
secret
will
only
,
and
after
that
,
according
to
the
good
pleasure
of
his
revealed
will
;
so
that
the
lawfull
use
thereof
is
rewarded
with
a
gracious
increase
of
blessing
,
and
the
abuse
punished
with
further
hardnesse
to
condemnation
.
What
then
doth
the
Spirit
worke
in
the
wicked
?
Finding
them
hard
,
it
hardeneth
them
more
to
their
further
condemnation
.
What
doth
the
same
Spirit
worke
in
the
godly
?
Faith
,
whereby
they
take
hold
on
Christ
with
all
his
benefits
,
Eph.
2.
8.
What
are
the
outward
things
which
God
hath
given
to
call
us
by
?
They
are
either
common
to
the
whole
world
,
or
proper
to
the
Church
.
What
are
the
things
common
to
the
whole
world
?
Gods
works
not
unprofitably
given
,
although
not
sufficient
to
salvation
.
Is
not
the
knowledge
of
the
wisedome
,
power
and
goodnesse
of
God
,
in
the
Creation
and
government
of
the
Heaven
and
Earth
,
with
the
things
that
are
in
them
,
sufficient
to
make
us
wise
to
salvation
?
No
:
First
,
it
serves
rather
for
further
condemnation
without
the
Word
,
Rom.
1.
19
,
20
,
21.
Secondly
,
as
by
and
with
the
Word
,
the
due
meditation
and
consideration
of
Gods
works
is
a
good
help
to
further
us
in
Religion
,
and
in
the
graces
of
Gods
Spirit
,
1
Cor.
1.
21
,
22.
Sith
then
God
doth
not
reveale
the
Covenant
of
grace
,
Wee
speake
not
here
of
that
part
of
Gods
Church
which
is
triumphant
in
glory
,
who
being
in
perfect
fruition
have
no
need
of
these
outward
meanes
of
communion
with
him
,
Rev.
21.
22
,
23.
But
the
Subject
here
is
the
Church
militant
:
and
that
we
consider
also
as
visible
in
the
parts
of
it
,
consisting
of
divers
assemblies
and
companies
of
beleevers
,
making
profession
of
the
same
common
faith
:
Howbeit
many
times
by
persecution
forced
to
hide
themselves
from
the
eye
of
the
world
,
Elias
,
1
Kings
19.
10.
they
can
hardly
be
knowne
,
or
have
entercourse
between
themselves
,
and
so
the
exercise
of
the
publick
ordinances
may
for
a
time
be
suspended
among
them
.
But
are
none
to
be
accounted
members
of
this
Church
,
but
such
as
are
true
beleevers
;
and
so
inseparably
united
unto
Christ
their
head
?
Truely
and
properly
none
other
,
1
John
2.
19.
Howbeit
,
because
God
doth
use
outward
meanes
with
the
inward
,
for
the
gathering
of
his
Saints
;
and
calleth
them
as
well
to
outward
profession
among
themselves
,
Acts
2.
42.
Cant.
1.
7.
as
to
inward
fellowship
with
his
Son
,
whereby
the
Church
becomes
visible
;
hence
it
is
that
so
many
as
partake
of
the
outward
meanes
,
and
joyne
with
the
Church
in
league
of
visible
profession
;
are
therefore
in
humane
judgement
accounted
members
of
the
true
Church
,
and
Saints
by
calling
,
1
Cor.
1.
1.
untill
the
Lord
(
who
only
knoweth
who
are
his
)
doe
make
knowne
the
contrary
,
as
we
are
taught
in
the
Parables
of
the
Tares
,
Matth.
13.
24.
&
Matth.
13.
47
,
&c.
And
of
the
draw-net
,
and
the
threshing
floore
,
where
lyeth
both
good
corne
and
chaffe
,
Matth.
3.
Hath
Christ
then
his
Church
visible
upon
earth
?
Yea
,
throughout
the
world
,
(
as
we
have
shewne
)
in
the
particular
congregations
of
Christians
,
Rom.
3.
3.
called
to
the
profession
of
the
true
faith
and
obedience
of
the
Gospell
:
In
which
visible
assemblies
,
and
not
else
where
,
the
true
members
of
the
true
Church
invisible
on
earth
are
to
be
sought
,
Romans
11.
5.
and
unto
which
therefore
all
that
seek
for
salvation
must
gladly
joyne
themselves
,
Esa.
60.
4.
Doth
the
visible
Church
consist
of
good
and
bad
,
or
of
good
onely
?
It
consisteth
of
good
and
bad
,
as
at
the
beginning
we
may
see
it
did
in
Cain
and
Abel
;
whereupon
our
Saviour
compareth
the
Church
to
a
net
,
in
which
are
fishes
good
and
bad
;
and
to
a
field
,
which
in
it
hath
wheat
and
cockle
,
Matth.
13.
24.
47
,
&c.
What
are
the
markes
and
infallible
notes
,
whereby
to
discerne
a
true
visible
Church
with
which
we
may
safely
joyne
?
First
,
and
principally
,
the
truth
of
Doctrine
which
is
professed
,
and
the
sincere
preaching
of
the
Word
,
Secondarily
,
the
right
order
which
is
kept
,
with
sincere
and
conscionable
obedience
yeelded
to
the
Word
of
God
.
Why
doe
you
make
the
first
to
be
the
principall
marke
of
visible
profession
?
Because
they
are
the
onely
outward
meanes
appointed
of
God
for
the
calling
and
gathering
of
his
Saints
,
and
which
prove
the
Church
to
bee
a
pillar
of
truth
,
1
Tim.
3.
15.
Can
the
Church
want
this
,
and
yet
be
a
Church
?
Yea
;
it
may
want
these
in
the
time
of
warre
or
persecution
;
and
in
such
a
time
we
may
safely
joyn
our selves
to
a
company
which
allowes
of
the
publick
Ministery
of
the
Word
of
God
,
and
administration
of
the
Sacraments
;
howsoever
the
exercise
of
the
same
by
reason
of
these
Garboiles
are
wanting
for
a
time
.
Are
we
to
joyne
with
all
Churches
that
have
these
markes
?
Yea
;
neither
must
we
separate
from
them
any
farther
then
they
separate
from
Christ
,
Phil.
1.
18.
Cant.
1.
5.
as
shall
be
shewed
.
What
say
you
to
the
other
notes
that
are
commonly
given
of
the
Church
?
Either
they
are
accidentall
,
and
in
great
part
separable
,
or
utterly
impertinent
and
forged
,
for
the
upholding
of
the
Romish
Synagogue
.
But
is
not
Antiquity
a
certaine
note
of
the
Church
?
No
;
for
errors
are
very
ancient
,
and
the
Church
when
it
began
,
was
a
Church
;
yet
had
no
antiquity
.
Is
not
multitude
a
note
?
No
;
for
Christs
flock
is
a
little
flock
,
Luk.
12.
32.
and
Antichrist
very
great
,
Apoc.
13.
3
,
4
▪
8.
&
18.
3.
Are
not
miracles
a
marke
of
the
Church
?
No
;
for
beside
that
wicked
people
may
worke
them
,
Mat.
7.
22
,
23.
the
Church
of
Christ
hath
been
without
miracles
,
and
the
comming
of
Antichrist
is
foretold
to
be
with
all
power
,
and
signes
,
and
lying
wonders
,
2
Thes.
2.
9.
Apoc.
13.
13
,
14.
Such
as
those
are
whereof
the
Papists
brag
and
boast
of
,
which
are
indeed
no
true
miracles
.
May
the
Church
erre
and
be
corrupted
,
or
fall
,
and
become
no
Church
?
First
,
Secondly
,
the
Catholick
Church
,
considered
in
her
true
members
,
can
never
utterly
fall
,
Matth.
16.
18.
Psalme
1.
6.
1
Thes.
5.
24.
Howsoever
no
Congregation
be
so
pure
,
that
it
may
bee
said
at
any
time
to
bee
free
from
all
corruption
,
Cant.
1.
4.
or
so
constant
,
but
that
at
times
it
may
be
shaken
in
the
very
foundation
of
truth
,
as
it
may
appeare
by
the
Church
of
Corinth
,
Galatia
,
&c.
1
Cor.
15.
12.
13.
Gal.
3.
1.
Thirdly
,
the
Church
being
considered
with
respect
of
the
place
,
God
doth
not
alwayes
continue
a
succession
of
true
beleevers
within
the
same
limits
and
borders
;
and
hence
we
say
,
that
divers
Churches
are
falne
,
as
those
of
Asia
,
&c.
Neither
is
any
place
so
priviledged
,
but
that
for
sinne
the
Candlestick
may
in
time
be
thence
removed
,
Rev.
2.
5.
How
may
we
judge
of
a
Church
corrupt
,
or
ceasing
to
be
a
Church
?
Where
God
utterly
taking
away
the
meanes
of
his
Word
and
Worship
,
Acts
13.
46.
hath
apparently
given
the
bill
of
divorce
,
Esa.
50.
1.
there
are
we
not
to
acknowledge
any
Church
at
all
,
as
at
this
day
in
Jerusalem
,
once
the
holy
City
:
But
where
these
meanes
are
yet
continued
,
we
are
to
acknowledge
a
Church
of
Christ
,
Rev.
2.
12
,
13.
howsoever
more
or
lesse
corrupt
,
according
to
the
greater
or
lesse
abuse
of
Gods
Word
and
Worship
.
Since
Churches
may
be
so
diversly
corrupted
,
from
which
,
and
how
farre
are
we
to
separate
?
From
Churches
mortally
sick
of
heresie
,
Are
we
to
continue
fellowship
with
all
other
Churches
,
not
so
deadly
and
dangerously
corrupt
?
From
Churches
holding
the
foundation
in
substance
of
faith
and
worship
,
though
otherwise
not
free
from
blemish
,
we
are
not
to
separate
,
1
Kings
15.
14.
&
22.
43.
farther
then
in
dislike
and
refusall
of
that
wherein
they
do
apparently
separate
from
Christ
,
in
respect
either
of
manners
,
doctrine
,
or
forme
of
publike
worship
.
What
are
the
Enemies
of
the
Church
?
Besides
these
spirituall
wickednesses
which
fight
against
our
soules
,
How
doth
Christ
defend
his
Church
against
those
enemies
?
This
is
partly
to
be
done
by
the
Civill
Magistrate
,
to
whom
it
belongeth
by
Civill
meanes
to
maintaine
the
Church
in
that
truth
and
liberty
which
Christ
hath
given
unto
it
:
and
partly
by
the
breath
of
Christs
own
mouth
in
the
preaching
of
the
Gospel
,
yet
not
perfectly
but
by
the
brightnesse
of
his
comming
in
the
latter
day
.
What
is
the
estate
of
the
Church
when
these
enemies
prevaile
?
The
Church
is
often
oppressed
and
darkned
so
by
them
,
that
it
doth
partly
degenerate
,
and
is
partly
hid
,
but
never
wholly
destroyed
,
nor
altogether
invisible
.
Is
not
the
Church
alwayes
visible
in
her
parts
?
The
persons
are
alwaies
visible
,
for
Christ
hath
,
and
ever
had
from
the
beginning
,
his
Church
visible
upon
earth
,
Rom.
11.
1
,
2
,
3
,
4.
that
is
,
some
companies
of
Beleevers
,
making
profession
of
the
same
common
faith
:
yet
the
persecution
may
be
such
,
that
the
visible
Church
may
not
appeare
throughly
for
a
time
,
the
professors
being
forced
thereby
to
hide
themselves
from
the
eye
of
the
world
,
Rev.
12.
14.
and
happily
by
the
rage
of
the
enemy
so
scattered
,
that
as
in
the
dayes
of
Elias
,
1
Kings
10.
14
,
18.
they
can
hardly
be
knowne
,
or
have
entercourse
between
themselves
;
and
hence
it
is
that
the
Church
is
compared
to
the
Moon
,
sometimes
in
the
full
,
sometimes
in
the
wane
.
What
distinction
is
thereof
the
members
of
the
visible
Church
?
Generally
,
they
are
all
of
the
family
of
Christ
,
Ephes.
3.
15.
which
as
sheep
of
his
flock
are
to
heare
his
voice
,
and
to
follow
him
,
Joh.
10.
2
,
3
,
4.
But
more
especially
,
out
of
these
Christ
the
chiefe
Priest
and
Shepheard
hath
instituted
some
to
be
above
,
some
to
be
under
,
ordaining
some
to
have
preheminence
and
government
,
others
to
be
governed
and
guided
by
them
,
Heb.
13.
17.
Whom
hath
Christ
appointed
to
be
Governors
and
guiders
over
the
rest
?
1.
Church-officers
and
Ministers
,
Cor.
12.
28.
1
Tim.
5.
17.
Luk.
12.
2.
Joh.
21.
15.
1
Pet.
5.
2.
2.
Princes
and
Civill
Magistrates
,
whom
Christ
hath
charged
to
see
to
the
wayes
of
his
houshold
,
and
so
to
rule
and
order
it
outwardly
,
that
all
,
both
Ministers
and
People
,
doe
their
office
and
duty
,
even
in
things
concerning
God
,
Psal.
78.
71
,
72.
2
Chro.
35.
3.
&
34.
32.
Having
now
spoken
of
the
Church
,
The
Word
,
Rom.
10.
17.
John
5.
25.
&
6
68.
and
the
dependents
thereof
,
viz.
Sacraments
,
1
Cor.
10.
1
,
2
,
3
,
4.
and
Censures
,
Matth.
18.
15.
1
Cor.
5.
of
which
in
their
proper
places
.
What
is
the
Word
?
That
part
of
the
outward
Ministery
which
consisteth
in
the
delivery
of
Doctrine
,
What
order
is
there
used
in
the
delivery
of
the
Word
for
the
begetting
of
faith
?
1.
The
Covenant
of
the
Law
is
urged
to
make
sin
and
the
punishment
thereof
knowne
,
whereupon
the
sting
of
conscience
pricketh
the
heart
with
a
sense
of
Gods
wrath
,
and
maketh
a
man
utterly
to
despaire
of
any
ability
in
himselfe
to
obtaine
everlasting
life
.
After
this
preparation
,
the
promises
of
the
Gospel
are
propounded
,
whereupon
the
sinner
conceiving
hope
of
pardon
,
sueth
to
God
for
mercy
,
and
particularly
applieth
to
his
own
soul
those
comfortable
promises
which
in
the
Word
is
propounded
.
What
is
the
inward
meanes
for
the
begetting
of
faith
?
The
holy
Spirit
of
God
.
Is
it
not
lawfull
to
separate
the
inward
meanes
from
the
outward
?
In
no
case
:
for
those
things
which
God
hath
joyned
together
no
man
may
separate
,
Matth.
19.
How
doth
it
appeare
that
God
hath
joyned
both
these
meanes
together
?
Because
hee
saith
by
the
Prophet
Esay
,
chap.
59.
21.
that
this
is
the
Covenant
that
hee
will
make
with
his
people
,
to
put
his
Spirit
and
Word
in
them
,
and
in
all
the
posterity
of
the
Church
:
The
Apostle
in
like
manner
,
1
Thess.
5.
19.
20.
joyneth
these
two
together
,
Quench
not
the
Spirit
,
and
despise
not
prophesying
.
It
would
seem
by
these
words
of
the
Apostle
,
that
the
Spirit
of
Adoption
and
Sanctification
,
proper
to
the
faithfull
,
may
be
lost
,
whilst
he
exhorteth
that
we
should
not
quench
the
Spirit
?
By
no
means
,
but
as
God
doth
assure
the
faithful
of
their
continuance
in
him
,
so
he
doth
declare
by
these
exhortations
,
that
the
only
means
wherby
we
should
nourish
this
holy
fire
in
us
,
is
to
take
heed
to
the
preaching
of
the
Word
.
Is
by
the
word
prophecying
only
meant
the
preaching
of
the
Word
?
No
,
but
by
a
figurative
speech
,
all
those
outward
meanes
whereby
God
useth
to
give
his
holy
Spirit
;
as
are
the
Sacraments
,
and
the
discipline
of
the
Church
,
over
and
above
the
preaching
of
the
Word
;
which
being
principall
of
all
,
is
here
set
downe
for
the
rest
.
Why
doth
the
Apostle
set
the
Spirit
before
the
preaching
of
the
Word
,
meant
by
Prophecy
,
considering
that
by
and
after
preaching
of
the
Word
,
the
Lord
giveth
his
Spirit
?
1.
Because
the
Spirit
is
the
chiefe
of
the
two
,
the
Word
being
but
the
instrument
whereby
the
Spirit
of
God
worketh
.
2.
For
that
the
worke
of
the
Spirit
is
more
generall
,
and
reacheth
to
some
to
whom
the
preaching
of
the
Word
cannot
reach
.
3.
For
that
the
Word
is
never
profitable
without
the
Spirit
,
but
the
Spirit
may
be
profitable
without
the
Word
,
as
after
will
appeare
.
What
doe
you
learne
of
this
,
that
the
meanes
of
Gods
Spirit
and
Word
are
usually
conjoyned
together
?
That
no
man
is
to
content
himselfe
with
this
phantasie
,
to
thinke
that
he
hath
the
Spirit
,
and
so
to
neglect
the
Word
,
because
they
goe
together
.
Who
are
by
this
condemned
?
The
Anabaptists
,
Papists
,
&
Libertines
,
which
ascribe
to
the
Spirit
that
which
they
like
,
although
wickedly
,
seeing
the
Spirit
doth
not
ordinarily
suggest
any
thing
to
us
,
but
that
which
it
teacheth
us
out
of
the
word
,
Ioh.
14.
26.
What
other
sort
of
men
are
here
condemned
?
The
Stancharists
,
who
esteem
the
Word
to
be
fit
to
chatechise
,
and
to
innitiate
or
enter
us
in
the
rudiments
of
Religion
:
But
too
base
to
exercise
our selves
continually
in
it
;
wheras
the
Prophets
and
Apostles
,
most
excellent
men
,
did
notwithstanding
exercise
themselves
in
the
Scriptures
,
Mar.
4.
1
,
2
,
&c.
compared
with
Isa.
2.
1
,
2
,
&c.
2
Pet.
3.
15
,
16.
Are
none
saved
without
hearing
of
the
Word
?
Yes
:
For
first
children
which
are
within
the
Covenant
,
have
the
Spirit
of
God
,
without
the
ordinary
meanes
of
the
Word
and
Sacraments
,
Mat.
2.
Rom.
8.
9
,
14.
Secondly
,
some
also
of
age
in
places
where
these
meanes
are
not
to
be
had
.
Thirdly
,
some
also
which
living
in
places
where
such
means
are
,
yet
have
no
capacity
to
understand
them
,
as
some
naturall
fooles
,
mad
men
,
or
deafe
borne
,
to
shew
that
God
is
not
tied
to
meanes
.
What
must
we
here
take
heed
of
?
That
we
presume
not
upon
this
,
sith
that
notwithstanding
this
secret
working
of
God
;
yet
it
is
as
impossible
to
come
to
heaven
,
if
having
the
means
and
capacity
of
receiving
them
we
contemne
the
means
,
as
it
is
impossible
to
have
a
harvest
,
where
no
seed
time
hath
gone
before
,
Mat.
13.
or
to
have
children
without
the
Parents
seed
,
1
Pet.
1.
23.
seeing
amongst
such
the
Spirit
of
God
works
faith
only
by
the
preaching
of
the
word
:
Indeed
where
the
Lord
placeth
not
the
preaching
of
the
Word
,
there
he
can
and
doth
work
faith
without
it
;
but
where
he
hath
placed
it
,
he
will
not
doe
it
without
it
.
In
times
and
places
where
Popery
hath
prevailed
,
many
were
,
(
and
may
be
so
at
this
day
in
Spaine
and
Rome
)
converted
by
the
very
bare
reading
of
the
Word
,
yea
without
the
reading
of
the
Word
;
but
not
so
among
them
,
who
have
or
may
have
it
,
either
by
going
from
home
to
it
,
or
fetching
it
home
to
them
.
How
is
the
diverse
working
of
Gods
Spirit
by
the
Ministry
of
the
Word
set
out
unto
us
?
By
the
parable
of
the
seed
,
three
parts
whereof
fell
into
barren
and
unprofitable
ground
,
one
into
good
and
fruitfull
,
Mat.
13.
3.
&
9.
18
,
19
,
24.
Are
not
three
parts
of
the
foure
in
the
Church
likely
to
be
condemned
by
this
Parable
?
No
,
in
no
case
:
For
it
is
both
curious
and
uncomfortable
Doctrine
,
it
being
a
far
different
thing
to
have
three
sorts
of
wicked
men
in
foure
sorts
,
and
to
have
thrice
as
many
of
one
sort
.
What
is
the
first
thing
you
observe
here
common
to
the
godly
with
the
wicked
?
To
understand
something
of
the
word
of
grace
,
and
to
give
consent
unto
the
same
.
If
they
understand
it
,
how
is
it
that
the
first
sort
of
unfruitfull
hearers
are
said
not
to
understand
,
Mat.
13.
19.
They
have
some
understanding
,
but
it
is
said
to
be
none
;
because
it
is
no
cleare
knowledge
,
(
whereof
they
can
give
a
reason
out
of
the
Word
)
nor
effectuall
,
which
ariseth
from
hence
;
for
that
they
come
without
affection
,
and
goe
away
without
care
.
What
are
we
here
to
learne
?
1.
To
take
heed
not
to
deceive
our selves
in
a
bare
profession
,
or
light
knowledge
of
the
Word
;
and
that
we
come
to
heare
it
with
zeale
,
and
depart
with
care
to
profit
.
2.
To
beware
also
of
the
great
subtilty
of
Satan
,
who
as
a
swift
bird
,
snatcheth
the
Word
out
of
the
unprepared
hearts
,
even
as
also
doth
a
thiefe
,
which
taketh
away
whatsoever
he
findeth
loose
.
What
observe
you
in
the
second
sort
,
common
to
the
godly
with
the
wicked
?
To
have
some
kind
of
delight
in
the
Word
,
and
a
glimpse
of
the
life
to
come
,
Mat.
13.
20.
Heb.
4.
5.
What
difference
is
there
between
a
godly
joy
and
this
?
1.
This
is
like
the
blaze
of
the
fire
,
and
is
never
full
and
sufficient
;
whereas
the
godly
joy
is
above
that
of
gold
and
silver
.
2.
The
wickeds
delight
is
for
another
purpose
then
is
the
godlies
:
For
it
is
only
to
satisfie
a
humour
,
desiring
to
know
something
more
then
others
;
whereas
the
godlies
joy
is
to
know
further
,
to
the
end
they
may
practise
.
Why
is
it
said
they
have
no
root
?
Mat.
13.
21.
Because
,
though
they
understand
the
things
,
yet
are
they
not
grounded
upon
the
reasons
and
testimonies
of
the
Word
;
nor
transformed
into
the
obedience
of
the
Gospell
,
and
therfore
when
persecution
commeth
,
they
wither
away
.
Proceed
to
the
third
sort
.
They
are
they
which
keep
it
(
it
may
be
with
some
suffering
of
persecution
)
yet
the
thornes
of
covetousnesse
,
or
of
worldly
delights
,
overgrow
the
good
seed
,
and
make
it
unfruitfull
.
So
much
of
the
three
sorts
of
unfruitfull
soyle
,
and
therein
,
of
the
things
common
to
the
godly
with
the
wicked
:
What
are
the
things
proper
to
the
godly
,
1.
The
receiving
of
the
seed
in
a
good
heart
.
2.
The
bringing
forth
of
fruit
with
patience
,
Luke
.
8.
15.
What
is
there
meant
by
receiving
the
seed
into
a
good
heart
?
By
the
seed
is
meant
the
word
of
promise
,
whereby
God
hath
said
he
will
be
mercifull
to
us
in
Christ
:
By
the
receiving
it
into
a
good
heart
,
is
meant
the
receiving
it
by
faith
in
Christ
.
Where
it
is
said
that
the
Word
must
be
received
into
a
good
heart
,
it
may
seeme
that
a
man
hath
a
good
heart
before
he
receiveth
that
seed
?
Doubtlesse
,
naturally
they
are
all
alike
,
and
there
is
never
a
barrell
better
herring
(
as
they
say
)
but
as
the
face
answereth
the
face
in
the
glasse
:
so
one
of
the
sons
of
Adam
is
like
another
in
their
nativity
they
have
by
their
parents
)
till
they
be
regenerated
:
And
therefore
it
is
called
a
good
heart
,
in
respect
of
Gods
changing
of
it
by
the
ingraffed
word
,
James
1.
21.
and
by
these
words
he
putteth
difference
between
the
fruits
of
the
three
former
,
and
the
fruits
of
this
last
:
For
that
there
is
no
difference
in
the
outward
shew
of
fruits
;
but
only
in
regard
that
those
fruits
proceed
from
an
uncleane
heart
;
and
these
from
a
heart
that
is
cleansed
.
How
may
we
know
that
we
have
true
faith
,
and
so
approve
our selves
that
we
are
good
ground
?
By
good
fruits
,
which
are
the
effects
of
faith
.
What
are
the
effects
of
faith
?
Reconciliation
,
and
sanctification
,
Rom.
8.
1
,
2
,
3.
Eph.
2.
6.
Col.
2.
1
,
2
,
3.
the
fruits
of
the
former
are
set
downe
,
Rom.
4.
1
,
2
,
3
,
4.
The
fruits
of
the
latter
are
repentance
and
new
obedience
,
which
have
been
already
declared
.
What
speciall
tokens
observe
you
out
of
the
former
,
whereby
we
may
discerne
a
justifying
faith
from
the
faith
of
the
worldlings
?
The
end
of
our
faith
being
the
salvation
of
our
soules
,
Come
Lord
Jesus
,
come
quickly
,
we
may
assure
our selves
we
are
in
a
happy
case
.
What
speciall
marks
of
justifying
faith
observe
you
out
of
the
latter
?
1.
To
be
zealous
of
Gods
glory
.
2.
To
love
Gods
children
;
for
these
be
the
speciall
effects
of
our
holy
faith
.
What
is
the
Word
further
compared
with
,
and
likened
unto
?
The
Apostle
Peter
,
1
cap.
2.
ver.
1
,
2.
compares
it
unto
milke
:
As
new
borne
babes
desire
the
sincere
milke
of
the
Word
,
that
ye
may
grow
thereby
;
teaching
us
,
that
the
Word
is
not
only
of
use
for
our
begetting
unto
God
;
but
for
our
daily
nourishment
,
that
we
may
grow
in
grace
,
and
in
the
knowledge
of
our
Lord
Iesus
Christ
,
2
Peter
3.
18.
so
it
is
called
a
light
,
a
lanthorne
,
and
is
appointed
to
be
our
guide
,
our
Counsellor
,
our
Comforter
,
&c.
Is
this
meant
only
of
the
Word
preached
?
Doubtlesse
,
the
blessing
of
God
both
in
an
especiall
manner
wait
upon
that
ordinance
,
when
it
is
said
;
That
when
Christ
ascended
up
on
high
,
he
gave
gifts
to
men
,
some
Apostles
,
(
Ephes.
4.
12.
)
and
some
Pastors
and
teachers
,
for
the
gathering
of
the
Saints
,
for
the
edifying
of
the
body
of
Christ
;
yet
withall
,
the
reading
of
the
Word
with
Prayer
and
diligence
,
is
of
singular
use
and
benefit
,
and
commended
unto
us
by
our
Saviour
.
Search
the
Scriptures
,
Iohn
5.
39.
and
how
readest
thou
?
Luke
10.
26.
and
by
the
example
of
the
Bereans
,
who
searched
the
Scriptures
daily
,
and
examined
the
things
they
heard
in
the
publick
ministery
of
them
,
Acts
16.
11.
So
much
of
the
Word
.
What
are
the
dependances
annexed
to
it
?
Sacraments
,
1
Cor.
10.
3
,
4.
and
Censures
,
Matth.
18.
15.
1
Cor.
5.
the
one
,
sealing
the
Promises
;
the
other
,
the
threatnings
of
the
Gospell
.
What
are
Sacraments
?
The
seales
of
the
Promises
of
God
in
Christ
,
wherein
by
certaine
outward
signes
,
and
sacramentall
actions
confirming
the
same
,
commanded
by
God
,
and
delivered
by
his
Ministers
,
Christ
Iesus
with
all
his
saving
graces
is
signified
,
conveyed
and
sealed
unto
the
heart
of
a
Christian.
For
Sacraments
are
seales
annexed
by
God
to
the
word
of
the
Covenant
of
grace
,
Rom.
4.
11
,
1
Cor.
11.
23.
to
instruct
,
assure
,
and
possesse
us
of
our
part
in
Christ
and
his
benefits
,
Gal:
3.
27.
and
to
bind
us
to
all
thankfull
obedience
unto
God
in
him
,
Rom.
6
4.
Was
not
Gods
Word
sufficient
?
What
need
have
we
of
Sacraments
?
This
argues
our
infirmity
,
and
manifesteth
Gods
great
love
and
mercy
;
who
for
the
furthering
of
our
understanding
,
hath
added
visible
signes
to
his
word
,
that
our
eares
might
not
onely
bee
informed
of
the
truth
,
but
our
eyes
also
might
more
plainly
see
it
;
and
for
the
greater
strengthning
of
our
faith
,
vouchsafeth
to
confirme
the
covenant
of
grace
unto
us
,
not
onely
by
promise
,
but
also
by
outward
seales
annexed
thereunto
.
The
like
meanes
had
Adam
himselfe
in
Paradise
to
put
him
in
remembraece
of
Gods
will
:
And
if
he
in
his
perfection
needed
a
token
of
Gods
favour
,
(
which
was
the
tree
of
life
)
how
much
more
wee
that
are
corrupt
and
sinfull
?
if
we
were
Spirits
or
Angels
,
wee
should
not
need
these
helpes
;
but
sith
God
knowing
our
frailties
,
and
what
is
best
for
us
,
hath
given
us
these
seales
to
our
further
comfort
,
let
us
use
the
receipt
of
so
skilfull
a
Physitian
,
unlesse
wee
will
hasten
our
owne
deaths
.
How
doth
God
by
the
Sacraments
assure
us
of
his
mercies
in
Christ
?
By
the
exhibiting
to
the
worthy
receiver
by
such
outward
signes
,
(
whether
Elements
,
or
Actions
)
as
himselfe
for
the
reliefe
of
our
weaknesse
hath
prescribed
,
whole
Christ
,
God
and
men
,
with
all
his
benefits
,
1
Cor.
10.
4.
in
whom
all
the
promises
of
God
are
yea
and
Amen
,
2
Cor.
1.
20.
Doe
they
seale
nothing
else
but
the
promise
of
God
unto
us
?
Yes
,
they
seale
our
promise
unto
God
,
that
we
take
him
onely
for
our
God
and
Redeemer
,
whom
alone
by
faith
wee
rest
on
,
and
whom
we
will
obey
.
How
doe
they
binde
us
unto
God
?
Wee
receiving
them
as
pledges
of
his
infinite
love
in
Christ
,
doe
thereby
professe
our selves
bound
to
expresse
our
thankfulnesse
by
all
duties
to
his
Majesty
,
Col.
2.
6
,
7.
and
for
his
sake
one
to
another
,
Eph.
4.
3
,
4
,
5.
Describe
yet
more
largely
what
a
Sacrament
is
.
A
Sacrament
is
an
Ordinance
of
God
,
Exod.
12.
16.
Luke
1.
59.
&
3.
3.
16.
1
Cor.
11.
23.
Mat.
26.
26.
Rom.
4.
19.
&
6.
4.
1
Pet.
3.
21.
Why
call
you
it
Action
?
Because
it
is
not
a
bare
signe
alone
,
but
a
worke
,
1
Cor.
11.
24
,
25.
Why
call
you
it
an
action
of
the
whole
Church
?
Because
it
is
a
publick
action
,
and
appertaineth
to
the
whole
Church
;
and
therefore
ought
to
be
done
in
the
presence
of
the
Congregation
,
by
the
example
of
John
,
Matth.
3.
11
,
12.
and
commanded
of
Paul
,
1
Cor.
11.
18
,
20
,
22.
it
being
a
greater
indignity
for
the
Sacraments
to
be
administered
privately
,
then
for
the
civill
judgement
,
which
is
open
and
publike
:
That
we
say
nothing
of
the
sacrifices
under
the
Law
,
which
were
not
so
excellent
as
these
;
and
yet
it
was
not
lawful
to
offer
them
in
private
:
which
reproveth
the
disorder
of
the
Papists
,
who
turne
the
Communion
into
a
private
Masse
,
and
minister
the
Lords
Supper
to
one
alone
,
without
the
presence
of
the
Congregation
.
But
may
not
the
Sacraments
be
so
administered
upon
necessity
;
as
namely
to
a
sick
man
ready
to
depart
out
of
this
life
?
There
is
no
such
necessity
;
for
a
man
believing
wanting
that
opportunity
of
comming
to
the
Lords
Supper
,
wanteth
not
the
effect
thereof
;
seeing
the
Lord
promised
by
Ezekiel
,
that
hee
would
be
a
Tabernacle
to
his
people
being
banished
from
it
,
Ezek.
37.
27.
And
therefore
the
want
of
the
Sacraments
doth
not
hurt
,
when
with
conveniency
a
man
cannot
enjoy
them
:
but
the
contempt
,
or
neglect
of
them
,
when
they
may
conveniently
be
come
unto
.
What
the●
is
the
fittest
time
and
place
for
the
administration
of
the
Sacraments
?
The
fittest
time
is
the
Lords
,
or
some
other
day
of
publike
meeting
:
The
most
convenient
place
is
the
Church
,
and
usuall
place
of
the
assembly
of
the
Congregation
.
Did
not
Abraham
minister
the
Sacrament
of
Circumcision
in
his
private
house
?
His
house
was
at
that
time
the
Church
of
God
,
and
therefore
not
private
;
and
so
in
the
time
of
persecution
,
the
godly
did
oft-times
meet
in
Barnes
,
and
such
obscure
places
,
which
were
indeed
publick
:
because
when
the
Church
of
God
were
there
,
the
house
or
place
availed
nothing
to
make
it
publick
or
private
:
even
as
wheresoever
the
Prince
is
,
there
is
the
Court
also
said
to
be
,
though
it
were
in
a
poore
Cottage
.
What
difference
is
there
between
a
Sacrament
and
a
Sacrifice
?
In
a
Sacrifice
there
is
an
offering
made
to
God
;
in
a
Sacrament
,
there
is
an
offer
made
by
God
to
us
.
In
the
Sacrifices
Christ
was
signified
as
given
for
us
,
in
the
Sacraments
as
given
to
us
,
the
Sacrifices
onely
signes
,
the
Sacraments
seales
also
.
Who
is
the
Author
of
a
Sacrament
?
God
alone
;
because
he
onely
can
bestow
those
graces
which
are
sealed
in
a
Sacrament
.
How
doth
God
ordaine
a
Sacrament
?
By
his
Word
.
How
many
parts
of
Gods
Word
are
there
,
whereby
he
doth
institute
and
and
ordaine
a
Sacrament
?
Two
.
First
,
a
Commandement
to
doe
it
.
Secondly
,
a
promise
of
a
blessing
upon
the
right
using
of
it
.
Was
not
the
Rain-bow
a
Sacrament
,
being
a
signe
ordained
by
God
?
No
;
for
though
it
were
a
signe
,
yet
it
was
no
signe
of
salvation
by
Christ
.
What
is
the
matter
and
substance
of
every
Sacrament
?
One
and
the
same
Iesus
Christ
,
although
diversly
communicated
in
divers
Sacraments
;
and
in
some
more
forcible
then
in
others
;
because
of
some
elements
communicating
with
,
or
taking
hold
of
,
or
reaching
to
more
of
our
senses
.
What
things
then
are
required
in
a
Sacrament
?
Three
.
First
,
the
outward
signes
,
and
Sacramentall
actions
concerning
the
same
.
Secondly
,
the
inward
thing
signified
thereby
,
viz.
Christ
Iesus
with
his
saving
graces
,
and
spirituall
actions
concerning
the
same
.
Thirdly
,
a
similitude
betwixt
them
both
:
As
in
Baptisme
for
example
,
that
as
water
doth
wash
the
body
,
so
doth
the
bloud
of
Christ
wash
away
the
spots
of
the
soule
.
What
signes
are
used
in
Sacraments
?
Some
onely
representing
,
as
water
,
bread
,
and
wine
;
some
applying
,
as
washing
,
eating
,
drinking
,
and
such
like
.
What
are
the
things
signified
?
First
,
Christ
Iesus
and
his
merrits
;
and
secondly
,
the
applying
of
the
same
unto
us
in
particular
.
Wherein
doth
the
signes
of
the
things
signified
differ
?
1.
In
Nature
.
2.
In
the
manner
of
receiving
.
3.
In
the
parties
which
doe
receive
them
.
4.
In
the
necessity
of
the
receiving
of
them
.
Wherein
doe
they
agree
?
In
this
,
that
the
signe
doth
so
fitly
represent
the
things
signified
,
thereby
,
that
the
minde
of
a
Christian
is
drawne
by
the
signe
to
consider
of
the
things
signified
.
What
is
then
the
Sacramentall
union
betwixt
the
signes
and
the
things
signified
?
Such
as
betwixt
a
sealed
will
,
and
the
things
conveighed
in
the
same
;
From
whence
it
is
,
that
the
names
,
effects
,
and
properties
of
the
one
are
given
to
the
other
.
What
is
the
cause
that
moved
the
Lord
to
grace
the
outward
signes
in
the
Sacraments
,
with
the
names
of
the
things
signified
?
The
outward
elements
have
the
names
of
the
spirituall
things
they
set
forth
,
1.
Because
of
their
fit
proportion
and
agreement
,
in
regard
of
the
resemblance
and
similitude
of
the
elements
and
the
things
signified
,
in
which
respect
they
are
called
signes
.
2.
To
shew
the
inseparable
conjunction
of
the
things
signified
with
the
signe
,
in
the
worthy
receiver
;
in
which
regard
they
are
called
Seales
,
as
in
the
person
of
Christ
his
two
natures
are
so
inseparably
united
,
that
often
times
the
properties
and
effects
of
the
one
are
attributed
to
the
other
.
What
is
the
ground
of
this
Sacramentall
union
?
In
generall
the
institution
of
Christ
,
whereby
fit
things
are
appointed
so
to
be
used
,
with
a
promise
annexed
.
In
speciall
,
the
applying
of
that
word
unto
certain
speciall
signes
with
prayer
;
in
particular
,
and
unto
me
,
the
ground
is
my
reverent
and
worthy
receiving
.
What
is
the
use
of
Sacraments
?
God
hath
ordained
them
,
1.
Our
understanding
,
in
which
regard
they
are
as
it
were
images
and
glasses
,
Gal.
3.
1.
2.
Our
remembrance
,
in
which
respect
they
are
Monuments
,
Luk.
22.
19.
1
Cor.
11.
24.
3.
And
especially
the
perswasion
of
our
hearts
,
by
reason
whereof
they
are
seals
and
pledges
,
Rom.
4.
11.
for
they
are
appointed
by
God
to
strengthen
us
in
the
promises
of
salvation
,
which
God
hath
not
onely
made
to
us
in
word
,
but
also
confirmed
the
same
by
writ
:
and
lest
that
we
should
any
wayes
doubt
(
as
naturally
we
are
inclined
)
he
hath
set
to
his
seales
,
according
to
the
manner
of
men
,
that
nothing
might
be
lacking
which
should
increase
our
strength
.
What
Doctrine
is
here
to
be
gathered
?
1.
What
root
of
blindnesse
,
of
forgetfulnesse
,
and
especially
hardnesse
of
heart
to
beleeve
,
is
in
us
,
that
the
Word
and
Oath
of
God
is
not
sufficient
to
pluckup
,
but
that
we
must
have
such
aides
.
2.
The
mercy
of
God
,
that
applieth
himself
to
our
weaknesse
.
3.
What
miserable
men
they
are
that
refuse
the
Sacraments
.
Repeat
the
principall
ends
for
which
God
hath
instituted
the
Sacraments
?
To
help
our
insight
as
cleare
glasses
,
1.
The
clearing
of
our
knowledge
.
2.
The
helping
of
our
memories
.
3.
The
strengthening
of
our
faith
.
4.
The
quickning
of
our
obedience
.
How
may
we
more
clearly
consider
of
those
things
which
are
ministred
in
the
Sacraments
?
By
considering
distinctly
the
things
given
and
received
,
and
the
persons
giving
and
receiving
.
What
are
the
things
given
and
received
?
They
are
partly
outward
,
and
partly
inward
.
What
are
the
outward
?
The
visible
creatures
,
ordained
for
signes
and
figures
of
Christ
,
as
under
the
time
of
the
Gospel
,
Water
,
Bread
,
and
Wine
.
Why
hath
God
made
choice
of
these
creatures
?
Both
in
respect
they
are
for
their
naturall
properties
most
fit
to
represent
the
spirituall
things
,
as
also
for
that
they
are
most
generally
used
of
all
Nations
of
the
world
.
What
are
we
to
learne
from
hence
?
The
wonderfull
wisdome
of
God
,
that
hath
chosen
base
and
common
things
for
so
high
and
singular
mysteries
,
whereas
he
might
have
chosen
things
more
rare
,
and
of
greater
price
,
to
set
out
such
excellent
benefits
as
are
offered
to
us
in
the
Sacraments
,
wherein
there
is
great
difference
between
the
time
of
the
Law
and
of
the
Gospel
.
What
are
the
inward
things
?
The
invisible
and
spirituall
graces
,
namely
,
Christ
with
all
his
benefits
.
What
learne
you
of
this
?
Not
to
stick
to
the
outward
elements
,
but
to
lift
up
our
hearts
unto
God
,
accounting
the
elements
as
a
Ladder
whereby
to
climb
up
to
those
celestiall
things
which
they
represent
.
So
much
of
the
things
,
what
are
the
persons
?
The
Giver
and
Receiver
.
How
many
Givers
are
there
?
Two
;
the
outward
,
giving
the
outward
,
and
the
inward
,
giving
the
inward
things
.
Who
is
the
inward
giver
?
God
himself
,
even
the
holy
Trinity
,
God
the
Father
,
God
the
Son
,
and
God
the
holy
Ghost
.
What
are
the
actions
of
God
in
a
Sacrament
?
They
are
principally
two
.
1.
To
offer
and
reach
forth
Christ
and
his
graces
.
2.
To
apply
them
to
the
hearts
of
the
faithfull
Communicant
.
Who
are
the
outward
Givers
?
The
Ministers
especially
,
representing
unto
us
the
Lord
,
whose
Stewards
they
are
,
1
Cor.
4.
1.
What
is
the
Ministers
office
herein
?
To
consecrate
the
elements
,
and
then
to
distribute
them
.
Wherein
consisteth
the
consecration
of
the
elements
?
Partly
,
in
declaring
the
institution
of
the
Sacraments
,
and
partly
in
going
before
the
Congregation
in
prayer
unto
God
:
First
,
in
praising
God
,
who
hath
ordained
such
means
for
the
reliefe
of
our
weaknesse
:
Then
in
suing
to
God
that
he
would
be
pleased
to
make
those
meanes
effectuall
for
which
end
they
were
ordained
.
Is
not
the
substance
changed
of
the
elements
by
this
consecration
?
No
verily
;
onely
the
use
is
altered
,
in
that
they
are
separated
from
a
common
to
a
holy
use
;
which
change
and
alteration
continueth
onely
while
the
action
is
in
hand
.
Doth
the
Minister
with
the
signe
give
the
thing
signified
also
?
No
,
he
onely
dispenseth
the
signes
,
but
it
is
God
that
giveth
and
dispenseth
the
things
signified
,
Matth.
3.
11.
Is
God
alwayes
present
,
to
give
the
thing
signified
to
all
them
that
the
Minister
giveth
the
signe
?
No
not
to
all
,
for
some
in
receiving
the
signes
receive
together
with
them
their
owne
judgement
,
1
Cor.
11
29.
yet
he
is
alwayes
ready
to
give
the
thing
signified
to
all
those
that
are
fit
to
receive
the
Sacraments
;
and
to
such
persons
the
signes
and
things
signified
are
alwayes
conjoyned
.
Who
are
the
persons
that
are
to
receive
the
Sacraments
?
All
Christians
that
are
prepared
thereunto
.
Is
there
any
speciall
preparation
required
to
the
receiving
of
the
Sacraments
?
Yes
verily
:
for
seeing
men
ought
to
come
with
preparation
to
the
hearing
of
the
Word
alone
,
they
ought
much
more
to
come
when
the
Sacraments
are
administred
also
,
wherein
God
doth
offer
himselfe
more
familiarly
and
visibly
to
us
.
What
is
the
preparation
that
is
required
in
them
that
come
to
receive
the
Sacraments
?
There
is
required
in
those
that
are
of
yeares
of
discretion
,
Seeing
no
man
is
able
to
attaine
to
the
knowledge
of
the
Law
and
the
Gospel
perfectly
,
much
lesse
the
simple
and
common
people
,
tell
me
how
farre
is
this
knowledge
,
faith
,
and
feeling
necessary
?
First
,
concerning
the
Law
,
it
is
necessary
that
the
receiver
of
the
Sacraments
be
able
to
understand
and
beleeve
the
common
corruption
of
all
men
,
both
in
the
bitter
root
of
originall
sinne
,
and
in
the
poysoned
fruits
thereof
,
together
with
the
curse
of
everlasting
death
due
thereunto
,
and
that
he
be
able
to
apply
both
these
,
that
is
,
the
sinne
and
wages
thereof
,
to
himselfe
.
Secondly
,
concerning
the
Gospel
,
that
he
be
able
(
in
some
measure
)
to
understand
the
Covenant
of
Grace
,
which
God
in
Christ
hath
made
with
the
sons
of
men
;
and
then
that
by
faith
he
be
able
(
in
some
measure
)
to
apply
the
same
to
himself
.
What
ariseth
from
this
knowledge
,
faith
,
and
feeling
,
to
a
further
preparation
thereunto
?
A
true
and
earnest
desire
to
be
made
partaker
of
the
Sacraments
,
What
duties
in
the
action
of
receiving
are
to
be
performed
?
First
,
Secondly
,
an
attentive
heedfulnesse
in
comparing
the
outward
signes
and
actions
in
the
Sacraments
,
with
the
inward
and
spirituall
things
which
they
betoken
.
What
duties
are
to
bee
performed
after
the
partaking
of
the
Sacraments
?
If
we
have
a
sense
and
feeling
of
the
gracious
work
of
God
by
them
,
Hath
the
administration
of
the
Gospel
been
alwaies
after
the
same
manner
?
For
substance
it
alwayes
hath
been
the
same
,
but
in
regard
of
the
manner
,
proper
to
certain
times
,
it
is
distinguished
into
two
kindes
;
the
Old
and
the
New
,
Heb.
11.
2.
13.
&
13.
18.
Act.
10.
43.
&
13.
11.
Luk.
16.
16.
Joh.
1.
17.
Heb.
11.
&
2.
8
,
9
,
10
,
11.
2
Cor.
3.
6
,
7
,
8.
What
call
you
the
old
Testament
?
That
which
was
delivered
unto
the
Fathers
,
to
continue
untill
the
fulnesse
of
time
,
wherein
by
the
comming
of
Christ
it
was
to
bee
performed
,
Heb.
1.
1.
&
9.
10.
Act.
7.
44.
2
Cor.
3.
7.
11.
What
are
the
properties
of
this
Ministery
?
First
,
the
commandements
of
the
Law
were
more
largely
,
and
the
promises
of
the
Gospel
more
sparingly
,
and
darkly
propounded
,
the
latter
being
more
generally
and
obscurely
delivered
,
as
the
manifesting
was
the
further
off
.
Secondly
,
the
promises
of
things
to
come
,
were
shadowed
with
a
multitude
of
types
and
figures
,
which
when
the
truth
should
be
exhibited
,
were
to
vanish
away
,
Jer.
31.
31
,
32
,
33.
Heb.
11.
13.
2
Cor.
3.
13.
18.
Heb.
8.
13.
9.
&
1.
8
,
9
,
10.
2
Cor.
3.
11.
13.
Gal.
4.
3
,
4.
Col.
2.
16
,
17.
What
were
the
chiefest
states
and
periods
of
this
old
Ministery
?
The
first
,
from
Adam
to
Abraham
;
the
second
,
from
Abraham
to
Christ
.
What
were
the
speciall
properties
of
the
last
of
these
two
periods
?
First
,
it
was
more
specially
restrained
unto
a
certaine
Family
and
Nation
.
Secondly
,
it
had
with
it
solemne
repetition
,
and
declaration
of
the
first
covenant
of
the
Law
.
Thirdly
,
besides
the
ceremonies
,
which
were
greatly
inlarged
under
Moses
,
it
had
Sacraments
also
added
unto
it
.
Luk.
1.
54
,
55.
Psal.
44.
19.
26.
Rom.
9.
4.
Act.
13.
17.
Deut.
4.
1.
6
,
7
,
8.
&
37.
1.
6
,
7
,
8.
14.
&
2.
26.
18
,
19.
Joh.
1.
16
,
17.
Exod.
24.
7
,
8.
Deut.
4.
12.
Rom.
10.
5.
Heb.
9.
1
,
2
,
3.
Joh.
7.
22.
What
were
the
ordinary
Sacraments
of
this
Ministery
?
The
Sacrament
of
admission
into
the
Church
was
circumcision
,
instituted
in
the
dayes
of
Abraham
;
the
other
of
continuall
preservation
and
nourishment
,
the
Paschall
Lambe
,
instituted
in
time
of
Moses
,
Exod.
12.
48.
Act.
7.
8.
Joh.
7.
22.
Gen.
17.
9
,
10
,
Rom.
4.
11.
Col
▪
2.
11.
Deut.
30.
6
,
7
,
8.
Exod.
12.
3
,
4.
Numb
.
9.
11
,
12.
Deut.
16.
2.
1
Cor.
5.
7.
1
Pet.
1.
19
Joh.
9.
56.
with
Exod.
12.
46.
What
is
the
new
administration
of
the
Gospel
?
That
which
is
delivered
unto
us
by
Christ
,
to
continue
unto
the
end
of
the
world
,
Joh.
1.
17.
Heb.
1.
2.
&
2.
3
,
4.
&
3.
5
,
6.
1.
Cor.
3.
11.
What
are
the
properties
thereof
?
First
,
it
is
propounded
indifferently
to
all
people
,
whether
they
bee
Jewes
or
Gentiles
,
and
in
that
respect
is
Catholick
or
universall
.
Secondly
,
it
is
full
of
grace
and
truth
,
bringing
joyfull
tydings
unto
mankinde
,
that
whatsoever
was
formerly
promised
of
Christ
,
is
now
accomplished
,
and
so
in
stead
of
the
ancient
types
and
shadows
,
the
things
themselves
with
a
large
and
cleere
declaration
of
all
the
benefits
of
the
Gospel
are
exhibited
.
[
*
](A64622-e138250-b)
*
Esa.
41.
1
,
2
,
3.
&
68.
3
,
4
,
5.
&
65.
12.
&
66.
12
19
,
20.
Joh.
16.
10.
Mat.
18.
19
,
20.
Rom.
15.
25
26.
Ephel
.
3.
5
,
6
8
,
9.
Col.
1.
5
,
6.
Joh.
1.
17.
&
14.
21.
Rom.
1.
1
,
2
,
3.
1
Pet.
1.
10
,
11
,
12.
1
Cor.
1.
23
,
24.
What
bee
the
speciall
points
of
the
words
of
this
ministery
?
That
Christ
our
Saviour
,
whom
God
by
his
Prophets
had
promised
to
send
into
the
world
,
is
come
in
the
flesh
,
and
hath
accomplished
the
work
of
our
Redemption
;
that
hee
was
conceived
of
the
holy
Ghost
,
born
of
the
Virgin
Mary
,
suffered
under
Pontius
Pilate
,
was
crucified
,
and
dyed
upon
the
crosse
;
that
body
and
soule
thus
separated
,
his
body
was
laid
in
the
grave
,
and
remained
there
under
the
power
of
death
,
and
his
Soule
went
into
the
place
appointed
for
the
soules
of
the
righteous
,
namely
,
Paradise
the
place
of
the
blessed
,
that
the
third
day
body
and
soule
being
joyned
together
againe
,
hee
rose
from
the
dead
,
and
after
ascended
into
Heaven
,
where
hee
sitteth
at
the
right
hand
of
his
Father
,
untill
such
time
as
from
thence
hee
shall
come
unto
the
last
Judgement
.
Rom.
1.
1.
,
2
,
3.
Joh.
1.
14.
25.
&
19.
28.
30.
Heb.
9.
12.
16.
18.
1
Tim.
3.
16.
Luk.
1.
35.
Matth.
1.
18
,
19
,
20
,
21
,
22
,
23.
&
27.
2.
26.
ver.
ad
50.
&
12.
40.
&
27.
59.
60.
Rom.
6.
9.
Luk.
23.
43.
46
,
47.
Matth.
16.
21.
&
28.
16.
1
Cor.
15.
4.
8.
6.
1
Tim.
2.
8.
Mark
.
16.
19.
Act.
1.
2
,
3.
10
,
11.
Ephes.
4.
10.
Heb.
1.
3.
2
Tim.
4.
3.
What
are
the
Sacraments
of
this
Ministery
?
The
sacrament
of
admission
into
the
Church
is
Baptisme
,
which
sealeth
unto
us
our
spirituall
birth
;
the
other
the
sacrament
of
our
continuall
preservation
,
is
the
Lords
Supper
,
which
sealeth
unto
us
our
continuall
nourishment
.
What
Sacraments
bee
there
of
the
Covenant
of
Grace
?
They
bee
of
two
sorts
;
some
of
the
Old
Testament
before
Christs
comming
:
others
of
the
New
,
under
Christ
.
What
Sacraments
were
there
of
the
Old
Testament
?
Besides
divers
extraordinarily
given
,
Pet.
3.
20
,
21.
1
Cor.
10.
1
,
2
,
3
,
4.
)
and
serving
but
for
a
season
,
there
were
two
of
ordinary
and
perpetuall
use
,
from
their
institution
untill
the
comming
of
Christ
,
(
to
which
those
other
may
bee
referred
)
first
,
Circumcision
for
entrance
into
the
covenant
of
Grace
,
Gen.
17.
10.
Deut.
30.
6.
secondly
,
the
Passeover
for
continuance
and
confirmation
therein
,
Exod.
12.
3.
1
Cor.
5.
7.
To
which
two
,
the
two
Sacraments
of
the
new
Testament
answer
.
How
doe
the
Sacraments
of
the
New
Testament
differ
from
those
of
the
Old
?
In
respect
not
of
the
Author
,
Rom.
4.
11.
1
Cor.
10.
2
,
3
,
4.
)
but
of
continuance
,
(
Matth.
28.
19
,
20.
)
evidence
,
(
1
Cor.
11.
26.
)
easie
performance
,
and
efficacy
;
in
all
which
those
of
the
New
Testament
have
great
preheminence
,
(
2
Cor.
3.
9.
)
What
Sacraments
bee
there
of
the
New
Testament
?
Onely
two
;
to
wit
,
Baptisme
,
succeeding
in
the
place
of
Circumcision
;
and
the
Supper
of
the
Lord
,
Rom.
4.
1.
Gen.
17.
11
,
12.
1
Cor.
10.
1
,
2
,
3.
&
12
▪
13.
Matth.
26.
26.
&
28.
19.
)
By
the
former
,
wee
have
our
admission
into
the
true
Church
of
God
;
by
the
latter
,
wee
are
nourished
and
preserved
in
the
Church
after
our
admission
.
How
may
it
appeare
that
there
bee
no
more
then
two
Sacraments
of
the
New
Testament
?
First
,
Secondly
,
having
meat
,
drink
,
and
cloathes
,
wee
ought
therewith
to
bee
content
;
(
1
Tim.
6.
8.
)
now
by
the
Sacrament
of
our
entrance
our
spirituall
cloathing
is
sealed
unto
us
,
(
Gal.
3.
27.
)
and
by
that
of
our
growth
is
sealed
our
feeding
,
(
1
Cor.
10.
16.
)
Thirdly
,
those
two
seales
assure
us
of
all
Gods
graces
,
as
of
our
regeneration
,
entrance
,
and
ingraffing
into
Christ
;
so
of
our
growth
and
continuance
in
him
:
and
therefore
wee
need
no
more
,
(
1
Cor.
12.
13.
)
For
there
are
as
many
Sacraments
as
there
are
things
that
need
to
bee
betokened
to
us
about
our
justification
.
Now
they
bee
two
;
our
birth
in
Christ
,
and
our
nourishment
after
wee
are
born
:
as
in
the
bodily
life
,
wee
see
that
wee
need
no
more
,
but
to
bee
born
,
and
then
to
have
this
life
preserved
.
The
Sacrament
of
Baptisme
sheweth
us
the
first
;
the
Sacrament
of
the
Lords
Supper
the
second
.
Therefore
those
five
other
Sacraments
,
of
Confirmation
,
Penance
,
Matrimony
,
Orders
,
and
extreame
Unction
,
joyned
by
the
Papists
are
superfluous
,
because
some
of
them
have
no
warrant
at
all
out
of
the
Word
of
God
,
and
God
hath
not
promised
a
blessing
upon
the
using
of
them
;
others
of
them
,
though
they
bee
agreeable
to
the
Word
,
yet
are
without
the
nature
and
number
of
the
Sacraments
.
What
is
Baptisme
?
It
is
the
first
Sacrament
of
the
New
Testament
,
Cor.
6.
11.
Heb.
10.
22.
)
and
so
sealing
our
regeneration
,
or
new
birth
,
our
entrance
into
the
Covenant
of
Grace
,
and
our
ingraffing
into
Christ
,
and
into
the
body
of
Christ
,
which
is
his
Church
,
(
Joh.
3.
5.
Tit.
3.
5.
Act.
8.
27.
)
The
word
Baptisme
in
generall
signifieth
any
kinde
of
washing
,
but
here
it
is
specially
taken
for
that
sacramentall
washing
,
which
sealeth
unto
those
which
are
within
Gods
Covenant
,
their
birth
in
Christ
,
and
enterance
into
Christianity
.
How
was
this
Sacrament
ordained
and
brought
into
the
Church
in
the
place
of
Circumcision
?
At
the
Commandement
of
God
(
Joh.
1.
33.
)
by
the
Ministery
of
John
,
therefore
called
the
Baptist
,
Matth.
3.
1.
after
sanctified
and
confirmed
by
our
Saviour
Christ
himself
,
being
baptized
by
John
,
(
Mat.
3.
13.
)
and
giving
commission
to
his
Apostles
and
Ministers
,
to
continue
the
same
in
his
Church
unto
the
end
,
(
Mat.
28.
18.
)
Why
call
you
it
the
first
Sacrament
?
Because
Christ
gave
order
to
his
Apostles
,
that
after
they
have
taught
,
and
men
beleeve
,
they
should
baptize
them
,
that
so
they
might
bee
enrolled
amongst
those
of
the
houshold
of
God
,
and
entered
into
the
number
of
the
Citizens
&
Burgesses
of
the
heavenly
Jerusalem
.
What
abuse
doth
this
take
away
?
That
which
sometimes
the
ancient
Church
was
infected
withall
,
namely
,
that
they
baptized
men
at
their
death
,
and
let
them
receive
the
Lords
Supper
twice
or
thrice
a
yeer
,
whereas
this
is
the
first
Sacrament
of
the
Covenant
.
What
are
the
essentiall
parts
of
this
Sacrament
of
Baptisme
?
As
of
all
other
Sacraments
,
two
;
the
outward
signes
,
and
the
inward
things
signified
:
where
also
is
to
bee
considered
,
the
proportion
and
union
which
is
between
those
two
parts
,
which
is
as
it
were
the
very
form
and
inward
excellency
of
a
Sacrament
.
What
are
the
outward
signes
in
Baptisme
?
They
are
the
outward
element
of
water
,
and
the
outward
sacramentall
actions
performed
about
it
.
What
are
those
Sacramentall
actions
?
First
,
the
Ministers
blessing
and
consecrating
the
water
:
And
secondly
,
the
right
applying
it
so
consecrated
,
to
the
party
to
bee
baptized
.
May
none
but
a
lawfull
Minister
baptize
?
No
;
for
baptism
is
a
part
of
the
publique
Ministery
of
the
Church
,
and
Christ
hath
given
warrant
and
authority
to
none
to
baptize
,
but
those
whom
hee
hath
called
to
preach
the
Gospel
:
Goe
,
Preach
and
Baptize
,
Matth.
28.
29.
those
onely
may
stand
in
the
roome
of
God
himself
,
and
Ministerially
set
to
the
seale
of
the
Covenant
.
And
it
is
monstrous
presumption
for
Women
,
or
any
other
private
persons
,
(
who
are
not
called
)
to
meddle
with
such
high
Mysteries
,
nor
can
there
bee
any
case
of
necessity
to
urge
,
as
will
appeare
afterwards
.
Touching
the
first
action
of
the
Minister
;
how
is
hee
to
blesse
and
consecrate
the
water
?
First
,
by
opening
to
them
that
are
present
the
Doctrine
of
Baptisme
,
and
the
right
institution
and
use
of
it
,
what
inward
mysteries
are
signified
and
sealed
up
by
those
outward
signes
.
So
did
John
,
when
hee
baptized
,
hee
preached
the
Doctrine
of
Repentance
,
and
taught
the
people
the
inward
baptisme
of
the
Spirit
,
signified
by
his
baptizing
with
water
,
Matth.
3.
11.
Secondly
,
by
acknowledging
in
the
name
of
the
congregation
mans
naturall
pollution
,
that
we
stand
in
need
of
spirituall
washing
,
by
giving
thanks
to
God
the
Father
for
giving
his
Sonne
for
a
propitiation
for
our
sins
,
and
appointing
his
blood
to
bee
a
fountain
to
the
house
of
Israel
to
wash
in
,
and
for
ordaining
of
this
service
to
bee
a
Sacrament
and
seale
of
so
great
a
mystery
.
Thirdly
,
by
making
profession
of
Faith
in
Gods
promises
in
that
behalf
,
and
praying
that
they
may
bee
made
good
unto
the
party
that
is
to
receive
the
seale
thereof
:
for
as
every
thing
is
sanctified
by
the
Word
of
God
and
prayer
,
so
in
especiall
manner
the
Sacramentall
water
in
baptisme
is
blessed
and
consecrated
by
the
Word
of
institution
,
and
prayer
to
God
for
a
blessing
upon
his
own
Ordinance
.
What
is
the
second
Sacramentall
action
?
The
action
of
washing
,
that
is
,
of
applying
the
Sacramentall
water
unto
the
party
to
be
baptized
,
diving
or
dipping
him
into
it
,
or
sprinkling
him
with
it
,
In
the
name
of
the
Father
,
the
Son
,
and
of
the
holy
Ghost
.
Is
the
action
of
diving
or
dipping
,
Some
there
are
that
stand
strictly
for
the
particular
action
of
diving
or
dipping
the
baptized
under
water
,
as
the
onely
action
which
the
institution
of
this
Sacrament
will
bear
,
and
our
Church
allows
no
other
,
except
in
case
of
the
childes
weaknesse
,
and
there
is
exprest
in
our
Saviours
baptisme
,
both
his
descending
into
the
water
and
rising
up
:
so
that
some
think
our
common
sprinkling
to
bee
(
through
ease
and
tendernesse
)
a
stretching
the
liberty
of
the
Church
further
then
either
the
Church
would
,
or
the
symbolicalnesse
of
the
outward
sign
with
the
thing
signified
can
safely
admit
,
it
typifying
our
spirituall
buriall
and
resurrection
,
Rom.
6.
8.
Others
conceive
the
action
of
sprinkling
of
water
upon
the
face
of
the
baptized
very
warrantable
,
especially
in
young
children
to
whom
further
wetting
may
bee
dangerous
,
and
the
grounds
are
these
:
First
,
it
seems
that
neither
dipping
is
essentiall
to
the
Sacrament
of
Baptisme
,
nor
sprinkling
,
but
onely
washing
and
applying
water
to
the
body
as
a
cleanser
of
the
filth
thereof
.
Secondly
,
then
,
as
in
the
other
Sacrament
,
a
spoonfull
of
wine
is
as
significant
as
a
whole
gallon
;
so
here
,
a
handfull
of
water
is
as
significant
as
a
whole
river
.
Thirdly
,
the
action
of
sprinkling
beares
fit
resemblance
with
the
inward
grace
,
as
well
as
dipping
,
and
hath
authority
in
the
Scriptures
:
read
1
Pet.
1.
2.
and
Heb.
12.
14.
there
is
speech
of
the
sprinkling
of
the
blood
of
Christ
,
and
the
blood
of
sprinkling
speaks
better
things
then
the
blood
of
Abel
.
Fourthly
,
it
is
not
unlikely
that
the
Apostles
baptized
as
well
by
sprinkling
,
or
powring
upon
,
as
by
diving
and
dipping
into
,
sith
wee
read
of
divers
baptized
in
houses
,
as
well
as
others
in
rivers
.
However
the
washing
the
body
by
water
,
is
essentiall
,
(
Ephes.
5.
26.
)
though
whether
way
it
bee
done
,
seem
not
to
bee
essentiall
,
(
so
water
bee
applyed
to
the
body
for
the
cleansing
of
it
.
)
Thus
much
of
the
Sacramentall
element
,
and
Sacramentall
actions
,
which
are
the
outward
part
of
baptism
:
What
now
is
the
inward
part
?
Those
spirituall
things
which
are
signified
,
How
come
these
visible
things
to
signifie
such
invisible
mysteries
?
First
,
First
,
water
is
a
necessary
element
,
the
naturall
life
of
man
cannot
be
without
it
,
and
the
blood
of
Christ
is
as
necessary
to
his
spiritual
life
.
Secondly
,
water
is
a
comfortable
element
:
as
the
Hart
panteth
after
the
water
brooks
,
Psal.
42.
1.
The
thirst
of
the
body
cannot
bee
quenched
but
by
water
;
hence
the
heighth
of
misery
is
described
by
a
barren
and
dry
ground
,
where
no
water
is
,
Psal.
63.
1.
so
the
thirst
of
the
soule
cannot
bee
quenched
but
by
the
blood
of
Christ
,
Joh.
4.
13.
Thirdly
,
water
is
a
free
element
;
as
it
is
necessary
,
usefull
,
and
comfortable
,
so
it
is
cheap
,
and
easie
to
come
by
without
cost
;
so
is
the
blood
of
Christ
,
Esa.
55.
1.
Hoe
,
hee
that
thirsteth
come
and
drink
freely
.
Fourthly
,
water
is
a
common
element
,
none
are
barred
from
it
,
any
may
go
to
the
river
and
drink
;
and
the
blood
of
Christ
is
offered
as
generally
to
all
,
rich
and
poore
,
high
and
low
,
bond
and
free
,
every
one
may
lay
claim
unto
him
,
come
&
have
interest
in
him
;
Joh.
1.
12.
Who
ever
receiveth
him
,
who
ever
beleeveth
,
the
proposall
is
without
restraint
,
none
can
say
,
I
am
shut
out
or
excepted
.
Fifthly
,
water
is
a
copious
and
plentifull
element
,
there
is
no
lesse
in
the
river
for
thy
drinking
of
it
,
there
is
enough
for
all
men
:
so
is
the
blood
of
Christ
all-sufficient
,
it
can
never
bee
drawn
dry
;
of
his
fulnesse
wee
may
all
receive
,
and
yet
hee
bee
never
the
more
empty
;
hence
the
Scripture
speaks
of
plenteous
redemption
.
Sixthly
,
lastly
and
especially
,
water
is
a
cleansing
and
a
purifying
element
;
and
it
resembles
the
blood
of
Christ
fitly
in
that
,
for
1
Joh.
1.
7.
The
blood
of
Christ
cleanseth
us
from
all
sin
.
And
here
we
may
also
observe
the
symbolicalnesse
betwen
the
Sacramentall
action
of
washing
,
and
the
inward
grace
signified
.
First
,
nothing
is
washed
but
that
which
is
unclean
;
even
so
the
Sacramentall
washing
implies
our
naturall
pollution
:
whosoever
submits
to
this
Sacrament
of
Baptism
,
doth
by
so
doing
acknowledge
himself
to
bee
defiled
;
whoever
brings
a
childe
to
bee
baptized
,
doth
by
so
doing
,
make
confession
of
originall
corruption
and
sinfulnesse
;
as
Johns
hearers
were
baptized
of
him
in
Jordan
confessing
their
sins
,
Mat.
3.
6.
Secondly
,
as
the
applying
of
the
water
to
the
body
,
washeth
and
cleanseth
;
so
it
is
with
the
blood
of
Christ
,
it
cleanseth
not
the
soule
,
but
by
being
applyed
to
it
,
in
the
merit
and
efficacy
of
it
,
by
the
sanctifying
Spirit
,
of
which
the
outward
ministeriall
washing
is
a
sign
and
seale
,
1
Cor.
6.
11.
What
is
there
besides
the
naturall
fitnesse
of
the
outward
things
to
expresse
the
inward
?
2.
There
is
also
considerable
Gods
divine
institution
,
ordaining
and
appointing
these
things
to
typifie
to
the
soule
Christ
crucified
in
his
cleansing
quality
:
for
otherwise
though
there
were
never
such
aptnesse
in
the
creature
,
yet
it
hath
nothing
to
do
to
meddle
with
a
Sacrament
,
unlesse
the
Lord
do
specially
appropriate
it
to
serve
for
such
a
purpose
;
and
then
with
Gods
institution
,
there
goeth
a
blessing
and
a
speciall
vertue
and
power
attends
on
a
divine
Ordinance
;
that
which
makes
the
outward
signs
significant
,
is
Gods
Word
and
appointment
.
But
is
Christ
and
the
cleansing
power
of
his
bloud
only
barely
signified
in
the
Sacrament
of
Baptisme
?
Nay
more
;
the
inward
things
are
really
exhibited
to
the
beleever
as
well
as
the
outward
;
there
is
that
sacramentall
union
between
them
that
the
one
is
conveyed
and
sealed
up
by
the
other
:
hence
are
those
phrases
of
being
born
again
of
water
and
of
the
holy
Ghost
,
Joh.
3.
5.
of
cleansing
by
the
washing
of
water
,
Eph.
5.
26.
so
arise
and
be
baptized
,
and
wash
away
thy
sins
,
Acts
22.
16.
so
Rom.
6.
3.
we
are
buried
with
Christ
by
baptisme
,
&c.
the
Sacraments
being
rightly
received
,
doe
effect
that
which
they
doe
represent
.
Are
all
they
then
that
are
partakers
of
the
outward
washing
of
baptisme
,
partakers
also
of
the
inward
washing
of
the
Spirit
?
Doth
this
Sacrament
seal
up
their
spirituall
ingraffing
into
Christ
to
all
who
externally
receive
it
?
Surely
no
;
though
God
hath
ordained
these
outward
means
for
the
conveyance
of
the
inward
grace
to
our
souls
,
yet
there
is
no
necessity
that
we
should
tie
the
working
of
Gods
Spirit
to
the
Sacraments
more
then
to
the
Word
;
the
promises
of
salvation
,
Christ
and
all
his
benefits
,
are
preached
and
offered
to
all
in
the
ministery
of
the
Word
,
yet
all
hearers
have
not
them
conveyed
to
their
souls
by
the
Spirit
,
but
those
whom
God
hath
ordained
to
life
;
so
in
the
Sacraments
,
the
outward
elements
are
dispensed
to
al
who
make
an
outward
profession
of
the
Gospel
,
(
for
in
infants
their
being
born
in
the
bosome
of
the
Church
is
in
stead
of
an
outward
profession
)
because
man
is
not
able
to
distinguish
corn
from
chaffe
:
but
the
inward
grace
of
the
Sacrament
is
not
communicated
to
all
,
but
to
those
onely
who
are
heirs
of
those
promises
whereof
the
Sacraments
are
seals
;
for
without
a
man
have
his
name
in
the
Covenant
,
What
is
the
advantage
then
or
benefit
of
baptisme
to
a
common
Christian
?
The
same
as
was
the
benefit
of
Circumcision
to
the
Jew
outward
,
Rom.
2.
28.
Rom.
3.
1
,
2.
there
is
a
generall
grace
of
Baptisme
which
all
the
baptized
partake
of
as
a
common
favour
,
and
that
is
their
admission
into
the
visible
body
of
the
Church
,
their
matriculation
and
outward
incorporating
into
the
number
of
the
worshippers
of
God
by
externall
communion
:
and
so
as
Circumcision
was
not
onely
a
seal
of
the
righteousnesse
which
is
by
faith
,
but
as
an
overplus
God
appointed
it
to
be
like
a
wall
of
separation
between
Jew
and
Gentile
;
so
is
Baptisme
a
badge
of
an
outward
member
of
the
Church
,
a
distinction
from
the
common
rout
of
Heathen
;
and
God
thereby
seals
a
right
upon
the
party
baptized
to
his
ordinances
,
that
he
may
use
them
as
his
priviledges
,
and
wait
for
an
inward
blessing
by
them
;
yet
this
is
is
but
the
porch
,
the
shell
,
and
outside
;
all
that
are
outwardly
received
into
the
visible
Church
,
are
not
spiritually
ingraffed
into
the
mysticall
body
of
Christ
.
Baptisme
always
is
attended
upon
by
that
generall
grace
,
but
not
always
with
this
speciall
.
To
whom
then
is
Baptisme
effectuall
to
the
sealing
up
this
inward
and
speciall
grace
?
We
must
here
distinguish
of
persons
baptized
;
the
Church
doth
not
onely
baptize
those
that
are
grown
and
of
years
,
if
any
such
being
bred
Pagans
be
brought
within
the
pale
of
the
Church
,
and
testifie
their
competent
understanding
of
Christianity
,
and
professe
their
faith
in
the
Lord
Jesus
,
and
in
Gods
precious
promises
,
of
remission
of
sins
by
his
bloud
,
and
their
earnest
desire
to
be
sealed
with
Baptisme
for
the
strengthening
of
their
souls
in
this
faith
:
but
the
Church
also
baptizeth
her
infants
,
such
as
being
born
within
her
bosome
of
beleeving
parents
are
within
the
Covenant
,
&
so
have
right
unto
the
seal
thereof
.
Doth
the
inward
grace
always
accompany
the
outward
sign
in
those
of
years
baptized
?
No
;
but
onely
then
when
the
profession
of
their
faith
is
not
outward
onely
and
counterfeit
,
but
sincere
and
hearty
,
they
laying
hold
on
Christ
offered
in
the
Sacrament
by
a
lively
faith
which
is
the
hand
to
receive
the
mercies
offered
,
Acts
8.
37.
If
thou
beleevest
with
all
thy
heart
thou
maist
be
baptized
,
saith
Philip
to
the
Eunuch
;
for
it
were
absurd
to
extend
the
benefit
of
the
seal
beyond
the
Covenant
;
now
the
Covenant
is
made
only
to
the
faithfull
,
Joh.
1.
10.
Mark
16.
16.
He
that
beleeveth
and
is
baptized
shall
be
saved
;
but
he
that
beleeveth
not
,
whether
he
be
baptized
or
no
,
shall
be
condemned
.
Simon
Magus
(
Act.
8.
13.
)
and
Julian
,
and
thousands
of
Hypocrites
and
Formalists
shall
find
no
help
in
the
day
of
the
Lord
by
the
holy
water
of
their
baptisme
,
without
it
be
to
encrease
their
Judgement
.
But
what
say
you
of
infants
baptized
that
are
born
in
the
Church
,
doth
the
inward
grace
in
their
baptism
always
attend
upon
the
outward
sign
?
Surely
no
;
the
Sacrament
of
baptisme
is
effectuall
in
infants
,
onely
to
those
and
to
all
those
who
belong
unto
the
election
of
grace
,
which
thing
though
we
(
in
the
judgement
of
charity
)
doe
judge
of
every
particular
infant
,
yet
we
have
no
ground
to
judge
so
of
all
in
generall
;
or
if
we
should
judge
so
,
yet
it
is
not
any
judgement
of
certainty
;
we
may
be
mistaken
.
Is
every
elect
infant
then
actually
sanctified
and
united
unto
Christ
in
and
by
baptisme
?
We
must
here
also
distinguish
of
elect
infants
baptized
,
whereof
some
die
in
their
infancy
,
and
never
come
to
the
use
of
reason
;
others
God
hath
appointed
to
live
&
enjoy
the
ordinary
means
of
faith
&
salvation
.
What
is
to
be
thought
of
elect
infants
that
die
in
their
infancy
,
&
have
no
other
outward
means
of
salvation
but
their
baptisme
?
Doubtlesse
in
all
those
the
inward
grace
is
united
to
the
outward
signs
,
and
the
holy
Ghost
doth
as
truly
,
and
really
,
and
actually
apply
the
merits
and
bloud
of
Christ
in
the
justifying
and
sanctifying
vertue
unto
the
soul
of
the
elect
infant
,
as
the
minister
doth
the
water
to
its
body
,
and
the
invisible
grace
of
the
Sacrament
is
conveyed
to
the
outward
means
.
But
how
can
an
infant
be
capable
of
the
grace
of
the
Sacrament
?
Very
well
;
to
the
belongs
the
kingdome
of
God
,
knows
how
to
settle
upon
them
the
title
of
the
Kingdome
;
and
we
have
no
reason
to
think
,
but
that
even
before
or
in
,
at
or
by
the
act
of
Baptisme
the
Spirit
of
Christ
doth
unite
the
soul
of
the
elect
infant
to
Christ
,
and
cloath
it
with
his
righteousnesse
,
and
impute
unto
it
the
title
of
a
son
or
daughter
by
Adoption
,
and
the
image
of
God
by
sanctification
,
and
so
fit
it
for
the
state
of
glory
.
But
what
is
to
be
thought
of
the
effect
of
Baptisme
in
those
elect
infants
whom
God
hath
appointed
to
live
to
years
of
discretion
?
In
them
we
have
no
warrant
to
promise
constantly
an
extraordinary
work
to
whom
God
intends
to
afford
ordinary
meanes
;
John
Baptist
,
sometime
in
Baptisme
as
he
pleaseth
,
yet
it
is
hard
to
affirm
(
as
some
doe
)
that
every
elect
infant
doth
ordinarily
before
or
in
Baptisme
receive
initiall
regeneration
,
and
the
seed
of
faith
and
grace
:
For
if
there
were
such
a
habit
of
grace
then
infused
,
it
could
not
be
so
utterly
lost
or
secreted
as
never
to
shew
it self
but
by
being
attained
by
new
instruction
.
But
we
may
rather
deem
and
judge
that
Baptisme
is
not
actually
effectuall
to
justifie
and
sanctifie
,
untill
the
party
doe
beleeve
and
embrace
the
promises
.
Is
not
Baptisme
then
for
the
most
part
a
vain
empty
shew
consisting
of
shadowes
without
the
substance
,
and
a
signe
without
the
thing
signified
?
No
;
it
is
always
an
effectuall
seal
to
all
those
that
are
heirs
of
the
Covenant
of
grace
,
the
promises
of
God
touching
Justification
,
Remission
,
Adoption
are
made
and
sealed
in
Baptisme
to
every
elect
child
of
God
,
then
to
be
actually
enjoyed
when
the
party
baptized
shall
actually
lay
hold
upon
them
by
faith
:
Thus
Baptisme
to
every
elect
infant
is
a
seal
of
the
righteousnesse
of
Christ
to
be
extraordinarily
applyed
by
the
holy
Ghost
,
if
it
die
in
its
infancy
;
to
be
apprehended
by
faith
,
if
it
live
to
yeares
of
discretion
.
So
that
as
Baptisme
administred
to
those
of
years
is
not
effectuall
unlesse
they
beleeve
,
so
we
can
make
no
comfortable
use
of
our
Baptisme
administred
in
our
infancy
untill
we
beleeve
.
The
righteousnesse
of
Christ
and
all
the
promises
of
grace
were
in
my
Baptisme
estated
upon
me
and
sealed
up
unto
me
on
Gods
part
;
but
then
I
come
to
have
the
profit
and
benefit
of
them
,
when
I
come
to
understand
what
grant
God
in
Baptisme
hath
sealed
unto
me
,
and
actually
to
lay
hold
upon
it
by
faith
.
Explain
this
more
clearly
.
We
know
that
an
estate
may
be
made
unto
an
infant
,
and
in
his
infancy
he
hath
right
unto
it
,
though
not
actuall
possession
of
it
untill
such
years
;
now
the
time
of
the
childs
incapability
,
the
use
and
comfort
of
this
estate
is
lost
indeed
,
but
the
right
and
title
is
not
vain
and
empty
,
but
true
and
reall
,
and
stands
firmely
secured
unto
the
child
to
be
claimed
what
time
soever
he
is
capable
of
it
.
Even
so
infants
elect
have
Christ
and
all
his
benefits
sealed
up
unto
them
in
the
Sacrament
of
Baptisme
,
yet
through
their
uncapablenesse
they
have
not
actuall
fruition
of
them
,
untill
God
give
them
actuall
faith
to
apprehend
them
:
Is
Baptisme
lost
then
which
is
administred
in
our
infancy
?
was
it
a
vain
and
an
empty
Ceremony
?
no
,
it
was
a
compleat
and
an
effectuall
Sacrament
,
and
Gods
invisible
graces
were
truly
sealed
up
under
visible
signs
:
And
though
the
use
and
the
comfort
of
Baptisme
be
not
for
the
present
enjoyed
by
the
infant
,
yet
by
the
parent
it
is
who
beleeves
Gods
promises
for
himselfe
and
for
his
seed
,
and
so
by
the
whole
Congregation
,
and
the
things
then
done
shall
be
actually
effectuall
to
the
infant
,
when
ever
it
shall
be
capable
to
make
use
of
them
.
But
are
there
not
some
who
utterly
deny
the
baptizing
of
infants
to
be
warrantable
?
Yes
;
but
not
to
insist
upon
answering
their
peevish
arguments
,
sufficient
and
clear
ground
for
the
practise
of
our
Church
in
this
behalf
may
both
be
pickt
out
of
that
which
hath
been
spoken
before
;
and
further
evidenced
by
these
following
arguments
.
1.
The
first
we
draw
from
the
use
of
Circumcision
in
the
old
Testament
,
which
answereth
to
Baptisme
;
yet
that
was
applied
to
the
infant
the
eight
day
:
there
can
be
no
reason
given
to
deprive
infants
of
Baptisme
,
but
that
which
may
be
given
against
Circumcision
,
the
main
whereof
is
their
incapablenesse
of
the
grace
of
the
Sacrament
.
2.
To
them
to
whom
the
Covenant
belongs
,
to
them
belongs
the
seal
of
the
Covenant
that
confirms
the
right
unto
them
;
but
to
the
infants
of
faithfull
parents
the
Covenant
belongs
:
To
you
and
to
your
children
are
the
promises
made
,
saith
Peter
,
Act.
2.
39.
and
to
them
belongs
the
Kingdome
of
God
:
if
the
thing
it self
,
then
the
sign
and
seal
of
it
.
And
the
Apostle
saith
,
Your
children
are
holy
,
1
Cor.
7.
14.
there
is
a
foederall
sanctity
,
or
externall
and
visible
holinesse
at
least
in
children
of
beleeving
parents
,
and
they
are
to
be
judged
of
the
true
flock
of
Christ
untill
they
shew
the
contrary
.
Yea
,
but
it
is
objected
that
they
doe
not
beleeve
,
which
is
in
the
Scripture
required
of
those
that
are
to
be
baptized
,
that
they
make
profession
of
their
faith
?
3.
The
Scripture
requiring
faith
in
the
party
to
be
baptized
,
speaks
of
grown
men
;
when
the
Apostle
gives
a
rule
that
none
should
eat
but
those
that
labour
,
it
were
monstrous
from
thence
to
deny
meat
to
children
or
impotent
persons
:
besides
,
it
is
not
simply
an
improper
speech
to
call
the
infant
of
beleeving
parents
a
Beleever
;
our
Saviour
reckoneth
them
among
Beleevers
,
Mat.
18.
6.
he
took
a
child
and
said
,
Whosoever
offendeth
one
of
these
little
ones
that
beleeve
in
me
;
what
doe
we
deem
of
Christian
infants
?
is
there
no
difference
between
them
and
Pagans
?
Certainly
as
it
were
hard
to
call
them
Infidels
,
so
it
were
not
harsh
to
cal
them
Beleevers
.
And
further
it
is
the
received
judgment
of
our
Church
,
that
the
faith
of
the
parents
(
or
of
those
that
in
stead
of
parents
present
the
child
in
the
Congregation
)
is
so
far
the
infants
as
to
give
him
right
unto
the
Covenant
.
And
lastly
,
as
we
have
said
before
,
the
Spirit
of
God
in
elect
infants
supplies
the
room
of
faith
:
and
however
it
be
,
Adams
corruption
cannot
be
more
effectuall
to
pollute
the
infant
,
then
Christs
bloud
and
innocency
is
to
sanctifie
them
;
and
Gods
wisdome
wants
not
means
to
apply
it
,
though
wee
cannot
attain
unto
the
manner
.
But
the
Anabaptists
urge
we
have
no
rule
in
Scripture
for
baptizing
infants
,
nor
example
?
4.
But
doe
we
read
any
thing
in
Scripture
that
may
infringe
the
liberty
of
the
Church
therein
?
nay
,
doe
not
the
Scriptures
afford
many
friendly
proofs
by
consequence
of
it
?
we
read
of
such
an
one
baptized
,
and
all
his
houshold
,
the
house
of
Lydia
,
of
the
Jaylor
,
of
Crispus
,
of
Stephanus
,
&c.
why
should
we
imagine
that
there
were
no
infants
there
,
or
that
they
were
left
out
?
And
if
the
Scriptures
not
expressing
directly
the
baptizing
of
infants
,
were
sufficient
reason
why
that
Sacrament
should
be
denyed
them
,
then
by
the
same
reason
the
Sacrament
of
the
Lords
Supper
should
be
denyed
to
women
;
for
(
to
my
remembrance
)
it
is
not
expressed
in
all
the
new
Testament
,
that
any
woman
did
partake
of
it
;
which
thing
yet
were
senslesse
to
doubt
of
.
Thus
much
of
the
lawfulnesse
of
infants
baptisme
:
But
is
baptisme
of
absolute
necessity
to
salvation
?
Baptisme
,
Who
are
here
to
be
confuted
?
First
,
the
Papists
,
who
have
contrived
in
their
own
wicked
brains
a
room
near
hell
which
they
call
(
Limbus
infantum
)
a
receptacle
for
the
souls
of
infants
which
die
without
Baptisme
;
and
whereas
they
fain
they
are
deprived
of
Gods
presence
,
and
never
partake
of
joy
and
happinesse
:
a
dream
not
worthy
the
confuting
,
being
not
onely
uncharitable
,
but
impious
.
Secondly
,
many
ignorant
people
amongst
us
,
who
for
want
of
better
teaching
harbour
in
their
minds
such
Popish
conceipts
,
especially
that
Baptisme
doth
conferre
grace
upon
all
by
the
work
done
,
(
for
they
commonly
look
no
higher
)
and
they
conceive
a
kind
of
inherent
vertue
,
and
Christendome
(
as
they
call
it
)
necessarily
infused
into
children
by
having
the
water
cast
upon
their
faces
:
hence
the
minister
is
oft
posted
for
to
baptize
in
a
private
chamber
,
to
the
dishonour
of
that
Ordinance
:
and
which
is
more
intolerable
,
in
case
of
the
want
of
a
Minister
,
women
will
undertake
to
be
Baptizers
,
which
is
a
monstrous
prophanation
of
so
high
a
service
.
How
may
these
errors
of
opinion
and
practise
be
avoided
?
They
proceed
from
grosse
ignorance
,
and
therefore
the
means
to
cure
them
is
to
be
informed
in
the
right
nature
and
use
of
the
Sacraments
,
and
in
the
extent
and
limitation
of
the
necessity
of
them
.
How
may
that
be
done
?
Wee
must
know
that
Sacraments
properly
doe
not
give
us
any
right
unto
God
and
his
Christ
,
but
onely
seale
up
and
confirm
that
right
and
interest
which
already
wee
have
in
Gods
Covenant
and
promise
:
God
promised
to
Adam
life
,
and
then
he
gave
him
the
Tree
of
life
to
be
a
pledge
of
his
promise
;
It
was
not
the
Tree
of
life
that
gave
Adam
life
,
but
the
promise
.
Adam
might
have
lived
by
the
promise
without
the
Tree
;
but
the
Tree
could
doe
him
no
good
without
the
promise
.
Thus
God
promiseth
Christ
and
his
benefits
to
the
faithfull
and
to
their
seed
,
and
then
he
gives
us
Baptisme
to
seale
these
promises
;
it
is
not
Baptisme
that
saves
us
,
but
the
promises
;
it
is
not
water
that
purgeth
our
sins
,
but
the
bloud
of
the
Covenant
:
why
then
was
the
Sacrament
added
?
for
our
weaknesse
to
be
a
strengthening
to
our
faith
,
not
to
give
any
strength
or
efficacy
to
the
Covenant
made
in
the
bloud
of
Christ
:
Gods
Word
is
as
sure
as
his
bond
,
his
promise
is
as
effectuall
as
his
seal
,
and
shall
as
surely
be
accomplished
;
the
Sacraments
onely
give
strength
to
our
faith
in
apprehending
it
.
What
infer
you
from
this
?
That
where
God
is
pleased
to
dispense
his
seals
and
Sacraments
,
they
are
great
comforts
and
pledges
of
his
love
;
and
to
despise
or
sleight
them
were
a
horrible
sleighting
even
of
the
Covenant
it selfe
.
But
where
he
denieth
means
and
opportunity
of
enjoying
the
signes
,
the
things
signified
are
never
the
farther
off
,
or
lesse
effectuall
.
It
is
said
,
Gen.
17.
14.
that
the
uncircumcised
should
be
cut
off
from
Gods
people
,
because
he
had
broke
the
Covenant
,
but
it
is
meant
onely
of
voluntary
and
wilfull
refusing
of
Circumcision
;
for
the
people
of
God
in
the
wildernesse
were
forty
years
without
the
outward
sign
of
Circumcision
,
they
were
not
without
the
inward
grace
.
Davids
child
died
the
seventh
day
,
a
day
before
the
time
appointed
for
Circumcision
,
and
yet
both
his
words
and
his
cariage
expresse
that
he
doubted
not
of
the
salvation
of
it
:
so
the
theef
upon
the
Crosse
beleeving
in
Christ
,
was
received
with
Christ
into
Paradise
,
though
he
were
never
baptized
;
hee
had
the
inward
grace
of
Baptisme
,
the
washing
of
the
bloud
of
Christ
,
though
not
the
outward
signe
:
when
God
affordeth
means
wee
must
wait
upon
him
for
a
blessing
in
them
,
and
by
them
;
when
he
doth
not
afford
means
we
must
not
tie
the
working
of
his
grace
to
them
:
God
who
sanctifieth
some
in
the
womb
,
knows
how
to
sanctifie
all
his
elect
infants
,
and
by
his
Spirit
apply
the
merits
of
Christ
unto
them
without
the
outward
water
.
Some
have
the
outward
signe
and
not
the
inward
grace
,
some
have
the
outward
sign
and
the
inward
grace
,
some
have
the
inward
grace
and
not
the
outward
sign
;
we
must
not
commit
Idolatry
by
deifying
the
outward
element
;
the
rule
will
hold
,
It
is
not
the
want
of
the
Sacraments
,
but
the
contempt
or
wilfull
neglect
of
them
that
is
dangerous
.
What
other
errors
of
opinion
and
practise
doe
you
observe
about
Baptisme
?
As
some
through
ignorance
and
superstition
have
too
high
a
conceipt
of
the
outward
signs
,
How
doth
it
appear
that
some
have
so
sleight
an
opinion
of
this
Ordinance
?
By
their
answerable
practises
,
2.
Often
the
Minister
is
sent
for
home
to
perform
that
service
with
few
in
a
private
chamber
,
when
no
eminent
necessity
urgeth
,
to
the
dishonour
of
so
sacred
a
businesse
,
which
ought
to
bee
a
most
solemne
and
publike
action
of
the
whole
Congregation
3.
Though
the
child
be
brought
to
Church
,
yet
often
some
by-day
is
chosen
,
and
not
the
Lords
Sabbath
;
and
it
is
then
done
as
if
it
were
only
womens
worke
to
be
present
at
Baptisme
,
who
have
most
leisure
to
spend
time
about
matters
of
smaller
consequence
.
4.
If
it
be
on
the
Sabbath
,
then
the
maine
care
and
preparation
is
about
matters
of
outward
pomp
and
state
,
every
thing
is
fitted
and
prepared
for
the
purpose
,
but
onely
that
which
should
chiefely
be
,
viz.
the
hearts
and
mindes
of
those
that
goe
about
a
businesse
of
that
nature
.
5.
While
the
Sacrament
is
in
performing
the
demeanor
of
many
,
shew
that
they
have
a
slight
opinion
of
that
service
,
some
turning
their
backs
upon
it
,
&
going
out
of
the
Church
so
soon
as
sermon
is
done
,
as
if
the
word
was
worth
the
minding
,
but
not
the
Sacrament
;
others
prating
and
talking
all
the
while
,
as
if
there
were
nothing
for
them
to
learne
by
,
but
no
duty
for
them
to
performe
in
that
action
▪
6.
Lastly
,
infants
are
brought
to
the
Sacrament
of
Baptisme
in
their
infancy
,
but
are
never
by
their
parents
taught
the
doctrine
of
Baptisme
when
they
come
to
years
of
understanding
,
Baptisme
is
not
made
use
of
,
as
it
ought
,
in
the
whole
course
of
mens
lives
;
these
things
shew
that
men
commonly
have
a
meane
conceit
of
this
Ordinance
.
What
is
the
best
way
to
reforme
these
irreligious
practises
?
A
serious
pondering
&
considering
of
the
high
dignity
of
this
divine
ordinance
,
1.
Every
one
should
consider
that
it
is
no
customary
formallity
,
but
an
honourable
ordinance
instituted
by
the
lawful
authority
of
God
himselfe
,
who
never
imposed
any
service
upon
his
Church
in
vain
.
It
was
honoured
by
our
Saviour
Christ
himself
,
who
sanctified
it
unto
us
by
submitting
unto
it
in
his
owne
sacred
person
,
confirmed
by
his
practise
,
by
his
precept
,
&c.
2.
Every
one
should
consider
,
that
there
are
infinite
mercies
sealed
up
by
it
to
the
faithful
,
and
to
their
seed
.
It
is
a
visible
admittance
of
thy
child
(
if
thou
beest
a
Parent
)
into
the
Congregation
of
Christs
flock
,
signifying
its
interest
in
the
heavenly
Ierusalem
which
is
above
:
Is
this
a
busines
to
be
mumbled
over
in
a
corner
?
Christ
came
from
Galile
to
Jordan
to
be
baptized
;
is
the
receiving
of
thy
child
into
the
bosome
of
the
Church
in
a
full
Congregation
,
no
comfort
unto
thee
?
is
it
not
mercy
to
see
the
bloud
of
Christ
ministerially
sealed
up
unto
thy
Infant
,
to
purge
it
from
that
pollution
which
it
hath
brought
into
the
world
with
it
,
which
also
thou
makest
confession
of
by
presenting
it
to
this
mysteriall
washing
?
Is
it
not
joy
to
thy
heart
,
to
heare
the
whole
Congregation
of
Gods
Saints
pray
for
thy
childe
;
and
that
God
hath
honoured
thee
so
much
,
as
to
count
thy
very
childe
holy
and
within
his
Covenant
?
thinke
on
these
things
.
3.
Every
one
that
is
present
at
Baptisme
should
consider
,
that
that
being
a
publike
action
of
the
Congregation
,
every
particular
person
ought
reverently
to
joyn
in
it
.
Shal
the
whole
Trinity
be
present
at
Baptism
,
Mat.
3.
&
we
be
gone
?
joyn
ought
every
one
in
prayer
to
God
for
the
Infant
,
joyn
in
praises
to
God
for
his
mercy
,
that
we
,
and
our
children
are
brought
forth
,
and
brought
up
within
the
pale
of
his
Church
,
whereas
the
rest
of
the
world
are
like
a
wildernesse
:
and
thank
God
for
adding
at
the
present
a
member
to
his
Church
;
joyn
every
one
ought
in
meditation
of
the
pollution
of
nature
,
of
the
blessed
means
of
redemption
by
Christ
,
of
the
happy
benefits
that
God
seals
up
unto
us
in
our
Baptism
,
even
before
we
knew
them
;
of
the
vowes
and
promises
which
we
in
our
child-hood
made
by
those
who
were
undertakers
for
us
,
and
finding
our
failings
every
time
we
are
present
at
Baptism
we
should
renew
our
own
Covenant
with
God
,
and
labour
to
get
new
strength
to
close
with
his
promises
,
which
in
our
Baptism
he
made
unto
us
.
Thus
if
we
were
wise
to
make
a
right
use
of
it
we
might
learn
as
much
at
a
Baptisme
as
at
a
Sermon
.
4.
Parents
should
alwayes
bear
in
mind
the
promises
which
their
children
have
made
to
God
by
them
,
and
they
for
their
children
,
labouring
to
bring
them
up
accordingly
in
the
instruction
and
information
of
the
Lord
,
teaching
them
(
so
soon
as
they
understand
)
the
meaning
of
that
Sacrament
,
unfolding
unto
them
Gods
precious
promises
,
and
their
strict
ingagements
.
The
negligence
of
parents
herein
,
is
a
cause
of
monstrous
profanesse
in
many
,
they
bring
children
t●
receive
Christs
badge
,
but
bring
them
up
to
the
service
of
the
Divell
;
and
God
hath
not
so
much
dishonour
by
Heathens
and
Pagans
,
as
by
those
who
have
taken
upon
them
the
name
of
Christians
.
Lastly
,
Baptisme
should
be
of
continuall
use
thorough
a
Christians
whole
life
:
it
is
administred
but
once
,
but
it
is
always
lasting
in
the
vertue
and
efficacy
of
it
.
Baptism
loseth
not
its
strength
by
time
;
in
all
thy
feares
and
doubts
look
backe
to
thy
Baptisme
,
the
promises
of
God
sealed
up
unto
thee
there
,
now
lay
hold
on
them
by
faith
,
and
thou
shalt
have
the
actuall
comfort
of
thy
Baptisme
,
and
feele
the
effect
of
it
,
though
thou
never
saw
it
.
In
thy
failings
,
slips
,
and
revolts
,
to
recover
thy self
have
recourse
to
thy
Baptism
,
new
Baptism
shall
not
need
,
the
Covenant
and
seale
of
God
stands
firme
,
he
changeth
not
;
onely
renew
thy
repentance
,
renew
thy
faith
in
those
blessed
promises
of
grace
which
were
sealed
up
unto
thee
in
thy
Baptisme
.
So
much
for
Baptisme
:
What
is
the
Lords
Supper
?
It
is
the
second
Sacrament
of
the
new
Testament
,
Are
there
divers
graces
offered
to
us
in
Baptisme
and
the
Lords
Supper
?
No
,
the
Covenant
solemnly
ratified
in
Baptisme
is
renewed
in
the
Lords
Supper
,
between
the
Lord
himselfe
and
the
receiver
,
and
the
same
graces
offered
again
,
but
to
divers
ends
:
In
Baptisme
,
to
the
investing
and
entring
of
us
into
Christianity
,
(
for
of
that
entrance
Baptisme
is
a
seale
:
)
In
the
Lords
Supper
,
to
the
nourishing
and
continuance
of
us
in
it
,
of
which
growth
and
continuance
in
Christiannity
it
is
a
seale
:
And
therefore
as
unto
the
Sacrament
of
Baptisme
,
so
unto
this
of
the
Lords
Supper
,
the
Popish
faigned
Sacrament
of
confirmation
is
notably
injurious
.
Wherein
then
doth
Baptisme
differ
from
the
Lords
Supper
?
1.
In
regard
of
the
thing
signified
,
Titus
3.
5.
John
3.
5.
the
latter
,
that
being
in
Christ
by
grace
,
we
might
continue
and
increase
in
him
,
1
Cor.
10.
16.
&
11.
23.
1
Pet
3.
21.
2.
In
regard
of
the
outward
signe
;
water
in
the
one
,
bread
and
wine
in
the
other
.
3.
In
regard
of
the
Communicants
:
Vnto
Baptisme
both
Infants
,
and
those
that
are
of
yeares
of
discretion
are
to
be
admitted
;
but
unto
the
Supper
of
the
Lord
,
only
those
of
yeares
of
discretion
.
4.
In
regard
of
the
time
;
The
Supper
of
the
Lord
is
to
be
received
as
often
as
the
Lord
shall
give
occasion
,
Baptisme
but
once
.
Why
is
this
called
the
Lords
Supper
,
seeing
we
use
not
to
make
it
a
Supper
?
It
is
called
the
Lords
Supper
,
1
Cor.
11.
20.
not
because
he
appointed
it
a
Supper
to
us
;
What
may
we
learne
by
this
;
that
both
our
Saviour
Christ
and
his
Apostles
likewise
administred
this
Sacrament
after
Supper
?
That
we
must
not
come
unto
it
for
our
bellies
,
but
have
our
minds
lifted
up
from
these
earthly
elements
to
our
Saviour
Christ
represented
by
them
;
for
men
after
Supper
set
not
bread
and
wine
,
but
banquetting
dishes
upon
the
Table
;
which
serveth
to
reprove
,
1.
Such
prophane
persons
as
come
for
a
draught
of
Wine
only
.
2.
Those
that
rest
only
in
the
outward
Elements
.
But
doth
not
the
example
of
our
Saviour
Christ
and
his
Apostles
tye
us
to
administer
this
Sacrament
in
the
night
time
?
No
;
because
they
had
speciall
cause
so
to
doe
,
which
we
have
alone
.
What
cause
had
our
Saviour
so
to
doe
?
He
was
to
administer
it
after
Supper
:
First
,
because
it
was
to
come
in
lieu
and
stead
of
the
Passeover
,
and
therefore
was
presently
after
the
eating
of
it
.
Secondly
,
that
it
might
goe
immediately
before
his
passion
,
the
better
to
shew
whereunto
it
should
have
relation
;
where
also
is
another
difference
;
our
Saviour
Christs
Supper
representing
his
death
,
which
followed
the
Supper
,
and
was
to
come
,
our
Sacrament
representing
the
death
of
Christ
already
suffered
and
past
.
What
cause
had
the
Apostles
?
They
did
it
in
the
night
,
because
it
was
not
safe
for
the
Church
to
meet
in
the
day
for
feare
of
persecution
:
Wherefore
,
herein
the
laudable
custome
of
the
Church
of
administring
it
in
the
Morning
,
when
our
wits
and
capacities
are
best
,
is
to
be
followed
:
In
which
respect
also
there
is
some
difference
between
this
Sacrament
and
the
Sacrament
of
Baptisme
,
which
may
without
any
inconvenience
be
administred
in
the
afternoone
.
What
is
the
fittest
day
for
the
Administration
of
this
Sacrament
?
The
Lords
day
is
the
fitttest
day
for
the
administration
of
the
Sacrament
:
For
although
our
Saviour
Christ
did
administer
it
on
another
day
,
(
for
the
reasons
before
declared
)
yet
he
did
not
bid
us
so
to
doe
:
But
the
Apostles
example
,
and
religious
practise
herein
is
to
be
followed
,
which
did
celebrate
the
Supper
of
the
Lord
on
the
Lords
day
.
So
much
of
the
time
:
Now
for
the
nature
of
this
Sacrament
,
how
may
it
be
knowne
?
First
,
by
the
matter
;
and
secondly
,
by
the
forme
of
it
.
What
is
the
matter
of
the
Supper
of
the
Lord
?
Partly
outward
,
Mat.
26.
26
,
27.
1
Cor.
11.
24
,
25.
Wherefore
did
the
Lord
make
choice
of
Bread
and
Wine
for
the
outward
Elements
of
this
Sacrament
?
Because
meaning
to
set
forth
our
spirituall
nourishment
by
them
,
they
are
of
all
the
meanes
of
our
corporall
nourishment
the
chiefest
,
Psal.
104.
Why
did
he
not
content
himselfe
with
one
of
these
only
?
He
tooke
both
,
that
he
might
hereby
shew
how
plentifull
and
assured
redemption
we
have
in
Christ
whom
these
doe
represent
.
Wherefore
it
is
no
marvell
,
that
the
Papists
in
the
prohibiting
of
the
cup
,
doe
answerably
teach
our
salvation
to
be
neither
wholly
in
Christ
,
nor
assuredly
.
What
Argument
doe
you
observe
in
the
institution
of
the
Sacrament
against
this
Robbery
?
The
foreseeing
Spirit
of
Christ
,
knowing
the
sacriledge
that
Popery
would
bring
in
for
the
robbing
of
the
people
of
the
use
of
the
Cup
,
hath
prepared
a
preservative
against
it
,
speaking
here
more
fully
of
the
cup
(
which
he
did
not
of
the
bread
)
Drinke
ye
all
of
this
,
Mat.
26.
27.
What
Bread
used
our
Saviour
Christ
?
Ordinary
bread
,
such
as
was
used
at
the
common
Table
;
at
that
time
it
was
indeed
unleavened
bread
,
but
it
was
so
,
because
no
other
was
then
lawfull
at
the
feast
of
the
Passeover
.
Are
not
the
Bread
and
Wine
changed
into
the
body
and
bloud
of
Christ
in
the
Sacrament
?
No
;
Luke
22.
19.
1
Cor.
10
3
,
4.
For
as
the
Sacrament
of
Baptisme
doth
seale
to
us
a
spirituall
regeneration
;
so
the
Lords
Supper
a
spirituall
feeding
;
and
even
as
well
the
body
and
bloud
of
Christ
is
in
Baptisme
given
us
for
cloathing
,
as
they
are
given
in
the
Lords
Supper
for
nourishment
:
Therefore
the
bread
and
wine
are
not
the
true
body
and
bloud
of
Christ
,
but
the
signes
and
tokens
of
them
,
as
in
Baptisme
the
water
was
onely
a
signe
of
Christs
bloud
,
not
the
bloud
.
What
further
reason
have
you
to
overthrow
the
carnall
presence
of
Christ
in
the
Sacrament
?
1.
If
the
bread
were
turned
into
Christ
,
then
there
should
bee
two
Christs
,
one
that
giveth
,
another
that
is
given
:
for
our
Saviour
Christ
gave
the
bread
,
&c.
2.
If
the
bread
be
the
very
body
of
Christ
,
there
should
then
bee
no
signe
of
the
thing
signified
,
and
so
no
Sacrament
,
Rom.
4.
11.
Where
their
miserable
shift
,
that
the
whitenesse
is
the
seale
and
signe
,
is
not
worthy
the
answer
.
3.
The
wicked
receiver
might
then
eate
and
drinke
Christs
body
and
bloud
,
as
well
as
any
true
beleever
,
Iohn
13.
2.
30.
4.
The
Minister
cannot
give
the
inward
grace
,
but
the
outward
Element
in
the
administration
of
the
Sacrament
,
Luke
3.
16.
What
reason
was
there
to
move
our
Saviour
Christ
to
use
such
a
borrowed
speech
in
this
so
great
a
mysterie
?
Because
it
is
ordinary
and
usuall
in
the
Scripture
,
to
give
the
name
of
the
thing
signed
and
signified
to
the
signe
:
as
it
is
called
the
tree
of
life
,
which
was
but
a
signe
of
life
Gen.
2.
9.
So
in
the
Sacraments
of
the
old
Testament
,
Circumcision
is
called
the
Covenant
,
Gen.
17
10.
that
is
,
the
token
of
Covenant
,
verse
11.
Or
the
Lambe
,
or
Kid
,
the
Passeover
,
whereof
it
was
a
signe
onely
,
Exo.
12.
The
selfe
same
manner
of
speech
is
also
used
in
the
new
Testament
of
Baptisme
called
the
new
Birth
,
taking
away
of
sinnes
,
whereof
it
is
onely
a
seale
:
So
that
unlesse
the
Lord
would
in
this
Sacrament
have
departed
from
the
wisdome
of
the
Spirit
of
God
,
accustomably
received
,
he
must
needs
here
also
tread
in
the
same
steps
of
a
borrowed
and
figurative
speech
.
Howbeit
,
it
may
seem
,
that
to
have
used
a
more
proper
speech
would
have
been
more
meet
for
him
,
being
neare
unto
his
death
,
and
more
convenient
for
their
understanding
.
He
did
after
his
last
Supper
use
as
figurative
speeches
,
as
this
in
the
14
,
15
,
16.
of
John
,
and
that
without
all
danger
of
darknesse
of
speech
,
there
being
often
times
more
light
in
a
borrowed
then
in
a
proper
speech
:
And
a
Trope
of
force
must
be
yeelded
,
when
he
saith
,
that
the
cup
is
the
new
Testament
.
It
maketh
further
for
the
corporall
presence
,
that
our
Saviour
Christ
saith
in
his
supper
,
that
his
body
was
then
broken
,
and
not
that
it
should
be
broken
after
.
That
is
also
usuall
to
the
Scripture
,
for
further
certainty
to
speak
of
things
to
come
,
as
of
them
that
are
present
.
But
there
is
nothing
impossible
unto
God
?
1.
The
question
is
here
not
of
the
power
,
but
of
the
will
of
God
,
what
he
will
have
done
.
2.
God
cannot
doe
those
things
,
in
doing
whereof
he
should
contradict
himselfe
:
and
therefore
the
Scripture
feareth
not
,
without
dis-honour
to
God
,
to
say
that
he
cannot
lye
,
nor
cannot
deny
himselfe
,
Tit.
1.
2.
2
Tim.
2.
13.
Why
is
the
cup
called
the
cup
of
the
New
Testament
?
Because
it
is
a
seale
of
the
promise
of
God
,
touching
our
salvation
in
Christ
,
which
being
in
old
time
under
the
Law
,
shadowed
by
the
shedding
of
bloud
of
beasts
,
is
now
after
a
new
manner
accomplished
in
the
bloud
of
Christ
himselfe
.
Thus
much
of
the
matter
of
this
Sacrament
:
wherein
consisteth
the
forme
thereof
?
Partly
in
the
outward
actions
both
of
the
Minister
,
What
be
the
Sacramentall
actions
of
the
Minister
in
the
Lords
Supper
?
Foure
:
What
doth
this
signifie
?
That
God
in
his
eternall
decree
hath
separated
Christ
from
all
other
men
to
be
our
Mediator
,
and
that
he
was
set
apart
to
that
office
,
and
separated
from
sinners
,
Exod.
12.
5.
Heb.
7.
26.
What
is
the
second
?
To
blesse
and
consecrate
the
bread
and
wine
,
by
the
Word
and
Prayer
.
What
doth
that
signifie
?
That
God
in
his
due
time
sent
Christ
into
the
world
,
and
sanctified
him
,
furnishing
him
with
all
gifts
needfull
for
a
Mediator
.
How
are
the
Bread
and
Wine
to
be
blessed
and
consecrated
?
By
doing
that
which
at
the
first
institution
Christ
did
.
What
is
that
?
1.
He
declared
the
Doctrine
of
the
mystery
of
the
Sacrament
unto
his
Apostles
,
2.
He
thanked
his
heavenly
Father
for
that
he
had
so
loved
the
world
,
that
he
gave
him
which
was
his
only
Son
to
die
for
it
,
through
the
breaking
of
his
most
holy
Body
,
and
the
shedding
his
most
precious
bloud
.
Also
he
gave
him
thanks
for
that
he
had
ordained
these
outward
elements
,
to
seale
our
spirituall
nourishment
in
Christ
.
3.
By
a
trope
of
the
chiefe
part
of
Prayer
(
which
is
Thanksgiving
)
for
the
whole
,
the
Evangelist
giveth
to
understand
,
that
our
Saviour
Christ
sued
to
God
his
heavenly
Father
,
that
his
death
in
it selfe
,
sufficient
to
save
,
might
by
the
working
of
his
holy
Spirit
be
effectuall
to
the
elect
;
and
that
those
outward
signes
of
bread
and
wine
might
through
the
operation
of
his
holy
Spirit
be
effectuall
to
the
purposes
they
were
ordained
unto
.
How
shall
it
be
knowne
that
he
gave
thanks
and
prayed
,
for
these
things
,
seeing
there
is
no
mention
of
these
things
in
the
Evangelists
?
1.
The
very
matter
it selfe
that
is
handled
,
doth
guide
us
to
the
knowledge
of
these
things
.
2.
The
like
manner
of
speech
in
other
places
of
Scripture
,
where
there
being
no
mention
what
words
he
used
,
yet
must
needs
be
granted
,
that
he
gave
thanks
,
and
prayed
proportionably
to
the
prayer
and
thanks
here
used
:
For
taking
the
Barley
loaves
and
Fishes
,
and
giving
thanks
,
what
can
be
understood
,
but
that
he
giving
thanks
to
God
,
that
had
given
those
creatures
for
their
bodily
nourishment
,
prayed
that
he
would
blesse
them
,
and
make
them
effectuall
to
that
purpose
and
end
?
Mat.
14.
14.
and
15.
36.
John
6.
11.
And
as
it
is
not
lawfull
to
eat
and
drinke
the
common
meat
and
drinke
without
such
prayer
and
thanksgiving
:
so
is
it
not
lawfull
to
communicate
these
elements
without
thanksgiving
and
prayer
.
So
much
for
the
second
Action
(
which
the
Minister
indeed
performeth
with
the
Communicants
,
but
yet
as
chiefe
in
the
action
.
)
What
is
the
third
?
To
breake
the
Bread
,
and
poure
out
the
Wine
.
What
doth
it
signifie
?
The
passion
and
sufferings
of
Christ
,
with
all
the
torments
he
endured
for
our
sins
both
in
body
and
soule
;
his
blessed
body
being
bruised
and
crucified
,
his
precious
bloud
shed
(
trickling
and
streaming
downe
from
him
to
all
parts
of
the
ground
)
and
his
righteous
soule
powred
out
unto
death
,
Isa.
53.
5.
&
10.
12.
Heb.
9.
14.
That
Christ
himselfe
of
his
owne
accord
offered
his
body
to
be
broken
,
and
his
bloud
to
be
shed
upon
the
Crosse
:
And
that
as
the
Bread
nourisheth
not
,
if
it
remaine
whole
and
unbroken
;
so
there
is
no
life
for
us
in
Christ
,
but
in
as
much
as
he
died
.
What
is
the
fourth
?
To
give
and
distribute
the
Bread
and
Wine
to
the
Receiver
.
What
doth
that
signifie
?
That
God
giveth
Christ
,
and
Christ
himselfe
to
us
,
That
Christ
Iesus
with
all
his
merits
is
offered
to
all
sorts
of
Receivers
,
and
that
God
hath
given
him
to
the
faithfull
Receivers
to
feed
their
soules
unto
eternall
life
,
John
3.
14
,
15.
&
6.
50
,
51.
What
be
the
Sacramentall
Actions
of
the
Receivers
?
They
be
two
:
What
doth
that
signifie
?
The
receiving
of
Christ
into
our
soules
with
all
his
benefits
by
faith
.
That
they
and
only
they
have
benefit
by
Christ
crucified
,
which
thus
apply
Christ
to
themselves
by
a
true
and
lively
faith
,
John
1.
12.
What
is
the
second
?
To
eat
the
bread
and
drinke
the
wine
,
receiving
them
into
the
body
,
and
digesting
them
,
1
Cor.
11.
26.
What
doth
that
signifie
?
Our
uniting
to
Christ
,
and
enjoying
of
him
,
that
we
must
with
delight
apply
Christ
and
his
merits
to
all
the
necessities
of
our
soules
,
spiritually
feeding
upon
him
,
and
groaning
by
him
.
For
the
eating
of
the
bread
to
strengthen
our
nature
,
betokeneth
the
inward
strengthening
of
our
soules
by
grace
,
through
the
merit
of
the
breaking
of
Christs
body
for
us
;
and
the
drinking
of
the
wine
to
cherish
our
bodies
,
betokens
that
the
bloud
of
Christ
shed
upon
the
Crosse
,
and
(
as
it
were
)
drunke
by
faith
,
cherisheth
our
soules
:
And
as
God
doth
blesse
these
outward
elements
to
preserve
and
strengthen
the
body
of
the
receiver
:
so
Christ
apprehended
and
received
by
faith
doth
nourish
him
,
and
preserve
both
body
and
soule
unto
eternall
life
,
John
6.
50
,
51.
1
Cor.
10.
3.
&
11.
16
,
17.
Is
Christs
body
and
bloud
,
together
with
the
outward
elements
received
of
all
Communicants
?
No
;
for
howsoever
they
be
offered
by
God
to
all
,
Matth.
26.
26.
yet
are
they
received
by
such
alone
as
have
the
hand
of
faith
to
lay
hold
on
Christ
;
and
these
with
the
bread
and
wine
doe
spiritually
receive
Christ
with
all
his
saving
graces
:
As
for
the
wicked
,
and
those
that
come
without
faith
;
they
receive
onely
the
outward
elements
,
1
Cor.
11.
27.
and
withall
judgement
and
condemnation
to
themselves
,
verse
29.
So
much
for
the
matter
and
forme
:
Shew
now
the
speciall
ends
and
uses
for
which
the
Lords
Supper
was
ordained
.
1.
To
call
to
minde
and
renew
the
memory
and
vertue
of
Christs
death
,
2.
To
encrease
our
faith
,
begotten
by
the
Word
preached
,
and
to
confirme
unto
us
our
nourishment
,
onely
thereby
by
the
means
of
Christs
death
.
3.
To
encrease
our
love
.
4.
To
encrease
our
joy
in
the
holy
Ghost
,
our
peace
of
conscience
our
hope
of
eternall
life
,
and
all
other
graces
of
God
in
us
.
5.
To
stirre
us
up
with
greater
boldnesse
to
professe
Christ
,
then
heretofore
we
had
done
.
6.
To
quicken
our
hearts
to
all
holy
duties
.
7.
To
shew
our
thankfulnesse
to
God
for
his
mercie
bestowed
upon
us
in
Christ
.
8.
To
make
a
difference
betwixt
our selves
and
the
enemies
of
Christ
.
9.
To
knit
us
more
neere
in
good
will
one
to
another
.
10.
To
preserve
the
publike
Ministery
of
the
Word
and
Prayer
in
Christian
assemblies
.
Who
are
to
be
partakers
in
this
Sacrament
?
All
baptized
who
are
of
yeeres
and
sound
judgement
to
discerne
the
Lords
body
,
ought
to
repaire
to
this
Sacrament
.
But
those
onely
come
worthily
who
professing
the
true
faith
,
have
duely
examined
and
prepared
themselves
,
Esa.
66.
23.
1
Cor.
11.
27
,
28.
whereby
all
not
of
age
and
sound
judgement
are
shut
from
his
Sacrament
;
which
are
not
alwayes
from
the
other
of
Baptisme
.
May
none
be
admitted
by
the
Church
to
the
Supper
of
the
Lord
,
but
such
as
have
these
things
in
them
which
God
requireth
at
their
hands
?
Yes
;
those
who
having
knowledge
doe
make
profession
of
Religion
,
and
are
found
guilty
of
no
great
error
,
or
crime
unrepented
of
.
What
if
any
thrust
themselves
to
the
Lords
Table
,
who
are
ignorant
or
guilty
of
such
crimes
?
They
are
to
be
kept
back
by
the
discipline
of
the
Church
.
What
is
to
be
performed
by
every
Christian
,
that
he
may
worthily
partake
of
the
Lords
Supper
?
There
must
be
a
carefull
preparation
before
the
action
,
How
are
we
to
prepare
our selves
to
this
Sacrament
.
By
due
search
and
triall
of
our
own
soules
,
whether
we
can
finde
in
our selves
the
things
which
God
doth
require
in
worthy
Communicants
.
How
may
we
performe
that
?
By
fitting
our
mindes
,
&
framing
our
hearts
thereunto
,
1
Cor.
10.
15
,
16
,
&
11.
28
How
may
we
sit
our
mindes
?
By
examining
our
wisdome
and
knowledge
,
both
of
Gods
will
in
generall
,
and
of
the
nature
and
use
of
this
holy
Sacrament
in
particular
,
whether
we
can
give
a
reason
of
the
representation
of
Christ
in
bread
and
wine
,
and
bring
the
resemblance
and
difference
of
the
proportion
of
the
bread
and
wine
with
the
body
and
bloud
of
Christ
,
and
of
the
eating
and
drinking
of
the
elements
with
the
partaking
of
the
spirituall
things
,
Rom.
4.
11.
1
Cor.
10.
3.
and
4.
16
,
17.
How
may
our
hearts
be
framed
for
the
feeling
of
the
vertue
and
power
of
this
Sacrament
?
1.
By
weighing
with
our selves
what
need
we
have
of
it
,
and
what
benefit
we
may
reape
by
it
.
2.
By
examining
of
our
faith
,
2
Cor.
13.
5.
1
Tim.
1.
15.
and
repentance
,
Heb.
10.
22.
Iames
4.
8.
attended
with
true
love
of
God
,
Zach.
12.
10.
and
of
our
brethren
,
1
Cor.
16.
14.
3.
By
servent
invocation
,
praying
for
a
blessing
upon
this
Ordinance
of
God
,
Matth.
26
,
26.
How
may
we
finde
what
need
we
have
of
this
Sacrament
?
Partly
by
our
wretched
estate
by
nature
,
and
partly
by
our
weak
estate
by
grace
.
What
may
we
finde
by
our
estate
by
nature
?
That
being
prone
to
all
evill
,
we
had
need
of
this
Sacrament
to
nourish
and
preserve
the
life
of
grace
new
begun
,
which
otherwise
by
our
own
corruption
might
dye
or
decay
in
us
,
1
Cor.
10.
16.
What
need
have
we
of
this
Sacrament
for
reliefe
of
our
weak
estate
by
grace
?
That
being
weak
in
understanding
and
feeble
in
memory
,
we
may
by
the
signes
of
Bread
and
Wine
have
our
understanding
bettered
,
and
memory
confirmed
in
the
death
of
Christ
,
1
Cor.
11.
24
,
26.
What
further
need
may
we
finde
of
it
?
That
being
fraile
in
faith
,
and
cold
in
love
,
we
may
by
the
same
creatures
,
as
by
seales
and
pledges
have
our
faith
further
strengthned
,
and
our
love
more
enflamed
to
God
and
Gods
children
.
What
benefit
then
may
we
reape
by
the
Lords
Supper
?
We
see
already
that
the
benefit
is
great
:
this
Sacrament
being
as
a
glasse
for
the
mind
,
a
monument
for
the
memory
,
a
support
of
faith
,
a
provocation
to
love
,
a
quickning
to
obedience
,
and
a
signe
and
seal
of
all
the
mercies
of
God
in
Christ
Iesus
.
How
must
the
heart
be
prepared
to
finde
the
power
of
this
Sacrament
for
supply
of
these
wants
and
obteining
of
these
benefits
?
The
heart
must
be
purged
by
repentance
and
purified
by
faith
,
1
Cor.
10.
14
16.
21.
Acts
15.
9.
How
may
the
heart
be
purified
by
faith
?
If
I
have
not
only
knowledge
what
Christ
hath
done
for
his
chosen
,
but
a
full
assurance
that
whatsoever
he
hath
done
,
he
hath
done
it
for
me
as
well
as
for
any
other
,
1
Cor.
2.
2.
Iohn
17.
3.
Gal.
2.
20.
What
gather
you
hence
?
That
they
onely
are
to
present
themselves
at
the
Lords
Table
,
who
after
their
baptisme
are
able
to
make
a
profession
of
the
true
faith
,
and
can
finde
that
they
truly
believe
in
Christ
;
seeing
ignorant
and
unbelieving
persons
do
rather
eat
and
drink
their
own
judgement
,
than
reap
any
benefit
by
this
Sacrament
,
1
Cor.
11.
29
,
30
,
31.
How
may
thy
heart
be
purged
by
repentance
?
If
from
my
heart
I
do
repent
of
my
particular
sins
past
,
and
judge
my selfe
for
them
,
bewailing
and
forsaking
them
,
and
frame
the
rest
of
my
life
according
to
Gods
will
,
1
Cor.
11.
30
,
31.
Gal.
6.
16.
What
learne
you
hence
?
That
it
is
dangerous
for
such
as
remaine
in
their
old
sins
,
or
after
the
Sacrament
return
unto
them
;
once
to
offer
themselves
to
the
Lords
Table
,
forasmuch
as
by
this
means
they
procure
the
wrath
of
God
against
them
,
and
those
that
belong
unto
them
,
although
not
in
condemnation
in
the
world
to
come
(
which
the
faithfull
notwithstanding
their
unworthy
receiving
cannot
come
unto
)
yet
to
fearefull
plagues
and
judgements
in
this
world
.
It
is
not
meet
that
we
be
free
from
all
malice
in
our
hearts
when
we
come
to
the
Lords
Supper
?
Yes
it
is
:
for
this
Sacrament
is
a
seal
both
of
our
conjunction
with
Christ
,
and
of
our
society
one
with
another
,
1
Cor.
10.
17.
and
we
must
know
that
true
repentance
purgeth
out
malice
,
amongst
other
sins
;
and
a
sound
faith
worketh
by
love
towards
God
and
out
Brethren
,
Mat.
5.
22
,
23.
Iames
1.
19
,
20
,
21.
1
Pet.
2.
1.
Gal.
5.
6.
So
much
for
examination
and
preparation
required
before
the
action
.
What
is
to
be
done
by
the
communicant
in
the
present
action
?
1.
They
are
to
use
reverent
attention
,
the
better
to
apply
the
whole
action
,
harkning
to
the
doctrine
of
the
Sacrament
delivered
by
the
Minister
,
joyning
with
him
in
his
prayers
,
making
use
of
all
the
sacramentall
actions
,
and
so
commemorating
the
Lords
death
,
for
the
comfort
and
refreshing
of
their
own
souls
,
1
Cor.
11.
17.
26.
2.
According
as
it
is
commanded
,
all
must
take
the
Bread
and
Wine
into
their
hands
,
contrary
to
the
superstition
of
divers
,
which
will
have
it
thrust
either
into
their
mouthes
,
or
else
take
it
with
their
gloves
,
as
if
the
hand
of
a
Christian
,
which
God
hath
both
made
and
sanctified
,
were
not
as
fit
as
the
skin
of
a
Beast
,
which
the
Artificer
hath
tanned
and
sewed
.
3.
They
must
moreover
,
according
to
the
Commandement
of
Christ
,
eat
and
drink
the
Bread
and
Wine
,
not
laying
or
hanging
it
up
,
or
worshipping
it
,
as
the
papists
doe
.
4.
Lastly
,
they
must
use
thanksgiving
,
offering
up
themselves
both
souls
and
bodies
as
a
sacrifice
of
thanks
,
Rom.
12.
1.
in
which
regard
this
Sacrament
is
called
the
Eucharist
.
What
is
to
be
done
after
the
action
?
1.
We
must
by
and
by
use
joyfull
thanksgiving
,
2.
We
must
continually
endeavour
to
finde
an
increase
of
our
faith
in
Christ
,
love
to
God
and
all
his
Saints
,
power
to
subdue
sin
,
and
practice
obedience
,
with
all
other
sanctifying
and
saving
graces
,
1
Cor.
10.
16
,
17.
&
11
,
21.
Col.
2
6
,
7.
2
Pet.
3.
18.
For
a
true
believer
shall
feele
in
himself
after
the
receiving
of
the
Sacrament
an
encrease
of
faith
and
sanctification
,
a
further
deading
of
the
old
man
,
and
so
a
greater
measure
of
dying
unto
sin
;
a
further
strength
of
the
new
man
,
and
so
a
greater
care
to
live
in
newnesse
of
life
,
and
to
walk
the
more
strongly
and
steadily
in
the
wayes
of
God
all
the
dayes
of
his
life
,
this
being
a
Sacrament
not
of
our
incorporation
,
as
Baptisme
,
but
of
our
growth
;
which
albeit
one
cannot
alwayes
discerne
immediately
after
the
action
,
yet
between
that
and
the
next
Communion
it
may
be
easily
espied
in
our
service
towards
God
and
men
.
What
if
a
man
after
the
receiving
of
the
Sacrament
never
find
any
such
thing
in
himself
?
He
may
well
suspect
himself
whether
he
did
ever
repent
or
not
,
and
therefore
is
to
use
means
to
come
to
sound
faith
&
repentance
:
For
the
Lord
is
not
usually
wanting
to
his
ordinances
,
if
men
prepare
their
hearts
to
meet
him
in
them
.
If
we
receive
no
good
,
no
refreshment
at
this
spirituall
feast
,
if
God
send
us
away
empty
,
either
it
is
because
we
have
no
right
unto
his
mercies
,
being
not
in
Christ
,
and
so
not
accepted
;
or
because
some
secret
unmortified
lust
remaineth
in
us
,
like
Achans
wedge
of
gold
:
so
some
beloved
sin
(
either
not
seen
,
or
not
sufficiently
sorrowed
for
,
and
resolved
against
)
lyeth
glowing
in
the
heart
,
which
causeth
God
to
frown
upon
our
services
;
&
like
a
dead
flye
causeth
the
ointment
to
stink
:
&
therfore
in
this
case
,
a
man
should
descend
into
himself
,
&
make
a
more
strict
search
into
his
conscience
,
that
he
may
againe
come
before
the
Lord
with
more
humilty
,
and
better
preparednesse
,
and
God
will
reveale
himself
in
due
time
to
every
one
who
unfainedly
seeketh
after
him
in
his
ordinances
.
So
much
of
the
Sacraments
:
What
are
the
Censures
?
They
are
the
judgements
of
the
Church
for
ratification
of
the
threates
of
the
Gospell
against
the
abusers
of
the
Word
and
Sacraments
.
What
doe
these
Censures
profit
the
Church
of
God
?
Very
much
;
for
by
them
the
godly
having
strayed
from
the
course
of
sincerity
,
are
through
obedience
brought
home
againe
:
But
the
wicked
are
hardened
by
them
through
disobedience
;
whereof
it
is
,
that
the
wicked
are
properly
said
to
be
punished
,
the
godly
only
chastened
and
corrected
.
But
it
seemeth
that
corrections
rather
belong
to
Magistrates
then
to
Ministers
?
The
Magistrates
by
the
Lawes
of
the
Common-wealth
punish
some
by
death
,
others
by
other
torments
,
and
some
by
purse
,
which
belongeth
not
to
the
Minister
,
who
hath
to
doe
only
with
the
soule
:
And
these
spiritual
censures
are
of
as
necessary
use
in
the
Church
,
both
to
help
the
godly
,
and
to
restrain
and
root
out
the
wicked
out
of
the
Church
,
as
those
penall
Lawes
of
the
Magistrate
in
the
Common-wealth
.
They
therefore
who
upon
this
pretence
,
that
God
forceth
no
man
to
come
unto
him
,
suppose
the
censures
to
be
unprofitable
,
are
like
unto
children
that
will
have
no
rod
in
the
house
.
Whereby
doth
the
necessity
of
Censures
appeare
?
Easily
;
for
sith
in
the
Church
of
God
there
be
of
all
sorts
,
as
in
a
net
cast
into
the
sea
,
which
catcheth
good
and
bad
:
It
is
impossible
(
without
correction
)
to
keep
good
order
in
the
Church
,
especially
to
restraine
the
wicked
hypocrites
from
offending
,
and
thereby
slandering
their
profession
.
If
then
there
were
no
hypocrites
,
there
were
no
use
of
Censures
?
Not
so
;
but
the
serve
most
of
all
for
them
that
make
no
conscience
of
their
calling
:
For
the
best
man
that
is
,
having
some
sparkes
of
his
naturall
corruption
remaining
unregenerate
,
may
fall
and
offend
;
and
therefore
must
be
chastened
by
the
Church
:
But
this
is
the
difference
,
the
godly
falling
by
infirmity
,
by
correction
doe
amend
,
but
the
wicked
offending
purposely
,
by
punishment
are
hardened
.
What
is
to
be
gathered
of
this
?
That
sith
censures
are
as
needfull
in
the
Church
;
as
the
rod
in
the
house
,
or
the
Magistrates
sword
in
the
Common-wealth
for
offendors
,
(
yea
and
of
so
much
more
use
as
these
are
for
the
body
,
and
this
life
,
and
the
other
for
the
soule
and
life
to
come
)
they
that
set
themselves
against
them
care
not
what
disorder
there
be
in
the
Church
,
but
seek
to
exempt
themselves
from
punishment
,
that
they
might
doe
what
they
list
,
and
make
the
Gospel
a
covert
for
all
their
wickednesse
,
who
are
like
to
them
in
the
second
Psalme
,
that
would
not
beare
the
yoake
of
Government
.
So
much
for
the
use
and
necessity
of
Censures
:
What
is
the
doctrine
of
them
especially
delivered
?
In
the
18
chapter
of
Saint
Matthew
;
from
the
15
verse
to
the
20.
where
both
their
institution
and
ratification
is
laid
downe
:
For
first
our
Saviour
declareth
the
degrees
of
the
censures
ordained
for
such
as
are
called
brethren
,
(
which
are
generally
corrections
according
to
the
greatnesse
of
the
offences
)
and
then
treateth
of
their
power
and
authority
.
What
is
to
be
observed
in
the
degrees
of
the
censures
?
That
the
censures
be
according
to
the
offences
;
What
further
duty
is
required
of
us
in
this
case
?
1.
That
we
runne
not
to
others
to
slander
the
offenders
,
which
Moses
forbiddeth
,
Levit.
19.
16.
2.
Not
to
keep
the
injury
in
minde
,
of
purpose
afterwards
to
revenge
it
.
3.
Not
to
deale
roughly
with
one
under
pretence
of
seeking
the
glory
of
God
.
4.
Not
to
despise
the
offender
,
but
by
all
means
to
seek
his
amendment
.
Who
are
to
be
admonished
openly
in
the
Church
?
Those
that
sin
openly
.
What
if
they
will
not
amend
by
admonition●
▪
Then
they
are
by
suspension
to
be
barred
for
a
time
from
some
exercises
of
Religion
:
and
if
by
that
they
will
not
amend
,
then
they
are
by
excommunication
to
be
cut
off
from
the
Church
,
and
delivered
unto
Satan
,
as
shall
be
declared
.
How
are
the
Censures
ratified
,
and
the
authority
of
the
Church
confirmed
by
our
Saviour
Christ
?
That
appeareth
by
his
words
unto
his
Disciples
,
Matth.
18.
18.
Whatsoever
you
bind
on
earth
,
(
meaning
according
to
the
rule
)
shall
be
bound
in
heaven
,
and
whatsoever
you
loose
in
earth
shall
be
loosed
in
heaven
:
which
is
as
much
as
if
a
Prince
giving
authority
to
one
of
small
reputation
,
should
bid
him
execute
justice
,
he
would
beare
him
out
.
How
is
this
further
proved
?
It
is
further
confirmed
in
the
verse
following
by
a
reason
of
comparison
:
If
two
or
three
shall
agree
upon
any
thing
,
and
shall
aske
it
in
my
name
,
it
shall
be
granted
:
If
Christ
will
ratifie
the
deed
of
two
or
three
done
in
his
name
,
how
much
more
then
that
which
the
whole
Church
shall
doe
accordingly
?
Why
is
it
said
,
And
shall
aske
it
in
my
name
?
To
declare
that
by
prayer
unto
God
in
the
name
of
our
Saviour
Christ
all
the
Censures
of
the
Church
,
but
especially
Excommunication
,
should
be
undertaken
,
as
the
Apostle
saith
,
1
Cor.
5.
4.
When
you
are
gathered
together
in
the
name
of
our
Lord
Jesus
Christ
,
(
that
is
,
calling
upon
his
name
)
deliver
such
an
one
unto
Satan
.
What
need
is
there
of
this
ratifying
of
the
Churches
authority
in
exercising
the
Censures
?
Because
some
doe
contemne
the
Censures
of
the
Church
,
as
proceeding
from
men
onely
,
as
if
thereby
they
were
no
whit
debarred
from
the
favour
of
God
;
whereas
neverthelesse
whom
the
Church
separateth
from
the
outward
seales
,
them
also
Christ
depriveth
of
the
inward
graces
,
banishing
them
from
his
kingdome
,
whom
the
Church
hath
given
over
to
Satan
.
What
gather
you
of
this
?
That
men
should
not
slightly
shake
off
,
but
with
reverence
esteeme
the
censures
of
the
Church
,
as
the
voice
of
God
himselfe
;
and
although
they
be
never
so
high
and
stout
,
yet
are
they
to
subject
themselves
to
the
judgement
of
God
in
the
Church
,
unlesse
they
will
set
themselves
against
the
Lord
himself
.
We
have
heard
of
the
generall
doctrine
of
censures
:
What
are
the
kinds
of
them
?
They
are
either
of
soveraigne
medicine
,
Matth.
18.
15
,
16.
1
Cor.
4.
5.
or
of
fearfull
revenge
,
1
Cor.
16.
22.
Iam.
1.
14.
2
Tim.
4.
14.
the
former
properly
are
corrections
,
the
latter
punishments
.
What
are
the
medicinall
censures
?
They
are
such
as
serve
to
bring
men
to
repentance
,
the
principall
end
of
the
,
next
the
glory
of
God
,
being
the
salvation
of
his
soul
that
is
censured
.
What
things
are
required
of
them
that
doe
execute
these
censures
against
any
man
?
Six
:
1.
Wisdome
.
2.
Freedome
from
the
sin
reproved
.
3.
Love
.
4.
Sorrow
.
5.
Patience
,
and
6.
prayer
for
the
party
.
Of
what
sorts
are
the
medicinall
Censures
?
They
are
either
in
word
,
or
in
deed
.
What
are
they
in
word
?
The
chidings
&
rebukes
of
the
Church
for
sin
which
we
call
Admonitions
.
How
many
sorts
of
admonitions
are
there
?
Two
:
Levit.
19.
17.
Mat.
18.
15
,
16.
the
other
publick
by
the
Minister
assisted
by
the
congregation
,
when
the
private
will
not
prevaile
Mat.
18.
17.
1
Tim.
5.
20.
What
are
we
to
observe
in
the
private
admonitions
?
That
we
should
watch
one
another
diligently
,
witnessing
thereby
our
mutuall
love
which
God
requires
of
us
;
as
if
any
man
seeing
another
(
whose
journey
he
knoweth
)
wander
out
of
the
way
,
if
he
should
not
admonish
him
he
might
justly
be
accounted
unnaturall
;
much
more
we
,
knowing
all
men
think
to
journey
towards
heaven
,
if
we
see
any
go
the
wrong
waies
(
as
by
Robberies
,
Adulteries
,
Vsury
,
Swearing
,
or
Drunkennesse
)
and
do
not
admonish
them
,
are
even
guilty
of
their
wandring
,
especially
sith
the
other
belongeth
to
the
body
,
but
this
both
to
body
&
soul.
But
is
it
not
sufficient
for
men
to
watch
themselves
,
seeing
every
man
standeth
or
falleth
to
God
?
Such
was
the
wicked
answer
of
Cain
,
and
they
that
use
it
are
like
unto
him
:
but
if
God
commanded
in
the
law
to
help
our
enemies
Oxe
or
Asse
having
need
of
help
,
we
are
more
bound
by
the
law
of
charity
to
helpe
himself
;
and
unlesse
we
reprove
him
,
we
are
partakers
of
his
sin
,
(
as
hath
bin
said
)
which
we
ought
not
to
be
,
because
we
have
enough
of
our
own
.
What
are
the
degrees
of
private
admonitions
?
They
be
two
;
Why
hath
our
Saviour
Christ
limited
us
with
these
degrees
?
By
all
means
to
win
the
offender
,
if
it
be
possible
;
if
not
,
that
his
condemnation
may
appeare
to
be
most
just
,
after
so
many
warnings
.
How
is
the
first
degree
of
private
admonition
expressed
?
If
thy
brother
offend
against
thee
,
or
in
thy
knowledge
onely
,
tell
him
between
thee
and
him
,
Matth.
18.
15.
Are
we
bound
to
reprove
all
men
of
what
profession
soever
?
No
;
but
him
that
is
of
the
same
profession
of
Christianity
that
we
be
of
,
whom
the
Scripture
termeth
a
brother
(
thereby
shutting
forth
Iewes
,
Turks
,
Hereticks
,
and
Atheists
)
except
we
have
some
particular
bond
,
as
of
a
master
to
his
servant
,
or
father
to
his
child
,
or
magistrate
to
his
subject
What
learn
you
thereby
?
1.
That
we
observe
this
in
our
admonitions
,
that
he
be
a
brother
whom
we
admonish
,
and
not
such
a
one
as
is
a
scorner
.
2.
That
we
are
not
to
make
light
of
,
or
contemn
the
admonitions
of
others
,
but
to
accept
of
them
,
and
account
of
them
as
a
pretious
balme
.
How
must
we
reprove
our
brothers
fault
?
First
,
What
is
meant
by
Tell
him
between
thee
and
him
?
Matth.
18.
15.
That
the
good
name
and
report
of
another
man
should
be
so
regarded
by
us
,
that
if
his
fault
be
private
we
are
not
to
spread
it
abroad
,
as
some
that
think
they
be
burthened
,
unlesse
they
tell
it
to
others
,
which
is
not
the
rule
of
Charity
.
Why
is
this
added
,
If
he
heare
thee
,
thou
hast
gained
thy
brother
?
As
a
notable
meanes
to
encourage
us
in
this
duty
:
For
if
the
bestowing
of
a
Cup
of
cold
water
shall
not
be
unrewarded
;
how
much
more
the
gaining
of
a
soule
from
Satan
?
What
if
our
brother
heare
us
not
,
and
so
we
doe
not
gain
him
?
Notwithstanding
we
lose
not
our
labour
,
but
our
reward
is
laid
up
with
God
,
Esa.
49.
4.
For
that
which
is
done
for
Gods
cause
,
though
it
be
never
so
evilly
taken
or
used
,
shall
certainly
be
remembred
of
God
,
who
will
recompence
it
plentifully
,
and
lay
it
up
among
our
good
deeds
.
Also
this
shall
serve
against
him
that
is
reproved
in
judgment
,
for
refusing
such
a
profitable
meanes
.
What
is
the
second
degree
of
private
Admonitions
?
It
is
more
publike
then
the
former
.
The
first
admonition
not
availing
,
may
we
take
whom
we
will
to
the
second
?
That
choice
is
to
be
made
which
is
likeliest
to
take
effect
,
and
therefore
we
may
not
take
his
enemy
,
or
one
that
is
not
able
to
convince
;
but
we
must
chuse
one
or
two
such
,
whom
either
he
reverenceth
,
or
at
least
favoureth
,
or
otherwise
may
doe
most
good
with
him
,
either
by
graciousnesse
of
speech
,
or
ability
of
personage
,
or
some
other
gift
:
in
a
word
,
such
as
be
fittest
both
for
gifts
and
authority
to
recover
him
,
or
whom
the
Pastor
may
be
one
,
as
he
also
may
be
the
first
.
May
the
first
admonisher
substitute
another
in
his
place
the
second
time
?
No
,
for
our
Saviour
Christ
doth
not
leave
it
free
so
to
doe
,
but
will
have
him
that
did
first
admonish
to
bee
one
,
both
for
the
better
confirming
of
the
former
dealing
with
the
latter
,
as
also
for
keeping
the
fault
of
the
offender
in
as
much
silence
and
secrecy
as
may
be
.
What
is
gathered
hereby
?
That
great
love
and
care
of
our
Saviour
Christ
towards
him
,
as
also
what
diligence
we
must
use
,
and
what
care
for
our
brother
.
What
may
not
one
alone
deale
with
him
the
second
time
?
Because
that
by
the
testimony
of
two
or
three
he
might
be
brought
to
reverence
now
,
that
which
he
would
not
at
the
first
admonition
:
And
further
,
that
way
may
be
made
to
the
publike
judgment
of
the
Church
,
yea
to
the
others
,
way
before
the
Church
,
which
under
two
testimonies
at
least
cannot
proceed
further
against
him
;
for
in
the
mouth
of
two
or
three
witnesses
every
truth
is
confirmed
,
Matth.
18.
16.
Thus
farre
of
the
private
admonitions
:
What
is
the
publike
?
That
which
is
done
by
the
whole
Church
,
Num.
5.
15
,
16
wherein
appeareth
a
further
step
and
degree
of
Gods
singular
love
and
affection
.
But
the
bringing
of
him
to
open
shame
seemeth
rather
hurtfull
then
profitable
?
Not
to
the
godly
,
to
whom
it
is
prepared
as
a
soveraigne
medicine
for
his
disease
:
For
as
a
wealthy
man
being
sick
assembleth
a
whole
Colledg
of
Physicians
to
consult
of
his
disease
,
and
the
best
remedy
thereof
,
so
the
whole
Church
in
the
like
case
,
having
Vrim
and
Thummim
,
that
is
,
treasures
of
knowledge
,
should
consult
upon
the
recovery
of
the
offender
,
who
therefore
hearing
their
admonition
,
is
to
be
received
notwithstanding
his
former
obstinacy
:
but
the
hearts
of
the
wicked
by
the
warning
are
the
more
hardned
,
to
their
everlasting
perdition
.
Hitherto
of
the
corrections
which
are
in
word
,
what
are
they
in
deed
?
Suspension
,
Num.
12.
14.
Exod.
33.
6
,
7.
and
Examination
,
Matth.
18.
17.
1
Cor.
5.
What
is
Suspension
?
A
certain
separation
of
him
that
will
not
amend
by
admonitions
from
some
holy
things
in
the
Church
:
What
is
Excommunication
?
The
casting
of
the
stubborne
sinner
out
of
the
Church
,
What
is
the
end
of
this
casting
out
?
It
is
two-fold
:
First
,
in
regard
of
Gods
glory
.
Secondly
,
in
regard
of
men
.
How
in
regard
of
God
?
Because
that
his
holy
Name
and
Religion
should
not
be
evil
spoken
of
,
by
suffering
wicked
&
uncleane
persons
,
(
as
blasphemers
,
adulterers
,
&c.
)
in
the
Church
,
which
should
not
bee
like
unto
a
stie
,
but
cleane
from
all
shew
of
filthinesse
:
for
if
in
houses
of
good
report
,
a
proud
person
,
detracter
,
or
lyer
,
(
much
lesse
a
drunkard
,
or
filthy
person
)
is
not
suffered
,
much
lesse
ought
such
a
one
to
be
in
the
Church
,
which
is
the
house
of
the
living
God
,
lest
the
Gospell
come
to
reproach
through
such
:
in
that
godlesse
persons
would
thereby
take
occasion
to
open
their
mouths
against
the
truth
.
How
in
regard
of
men
?
That
likewise
is
two-fold
,
either
respecting
the
good
of
the
person
excommunicated
,
or
of
the
rest
of
the
Church
?
What
is
the
regard
that
concerneth
the
Church
?
That
they
be
not
infected
with
his
naughtinesse
,
and
that
they
may
keep
themselves
from
the
like
offence
;
for
that
if
he
remaine
in
the
Church
,
and
be
not
punished
,
First
,
either
men
would
be
provoked
to
commit
the
like
sinnes
:
for
the
Apostle
comparing
a
sinfull
man
to
leaven
,
1
Cor.
5.
6.
teacheth
that
a
little
leaven
will
sowre
the
whole
batch
;
so
one
wicked
man
will
infect
the
whole
Church
.
Or
,
Secondly
,
the
weak
would
take
occasion
thereby
of
falling
away
from
the
truth
;
and
others
yet
without
,
would
be
holden
from
comming
unto
it
.
What
is
the
regard
that
concerneth
him
that
is
cast
out
?
That
he
being
shamed
,
may
be
brought
to
repent
,
and
turne
unto
the
Lord
,
as
the
Apostle
saith
of
the
incestuous
person
,
who
should
be
cut
off
for
the
destruction
of
the
flesh
;
that
is
,
the
naturall
corruption
,
and
for
saving
of
the
spirit
,
that
is
,
the
man
regenerate
(
1
Cor.
5.
5.
1
Tim.
1.
20.
)
If
the
severity
of
this
sentence
be
such
as
hath
been
declared
:
how
then
tendeth
it
to
Reformation
?
They
that
are
thus
censured
are
only
delivered
to
Satan
conditionally
,
if
they
repent
not
:
so
it
is
a
meanes
either
to
bring
them
to
Christ
,
or
send
them
to
the
devill
:
as
a
hand
almost
cut
off
,
and
hanging
but
by
the
skin
,
is
in
danger
to
be
lost
,
unlesse
some
skilfull
Chirurgeon
binde
it
up
.
What
is
to
be
done
to
him
if
he
repent
?
He
is
to
be
received
of
the
Church
,
whom
as
they
loose
in
earth
,
our
Saviour
Christ
looseth
in
heaven
;
yet
he
is
not
by
and
by
to
be
admitted
to
all
priviledges
of
the
Church
,
but
to
be
suspended
for
a
time
till
the
fruits
of
repentance
may
better
appear
:
for
if
some
in
the
law
for
a
certain
pollution
in
a
lawfull
duty
of
burying
the
dead
,
were
suspended
from
the
Passeover
,
Numb
.
9.
6.
much
more
in
the
Gospell
for
such
obstinacy
.
How
many
sorts
of
suspensions
then
are
there
?
Two
:
one
going
before
excommunication
,
and
the
other
following
the
same
towards
them
that
are
penitent
,
both
which
were
shadowed
in
the
Leviticall
law
in
the
case
of
Leprosie
.
For
first
,
in
the
13.
of
Levit.
we
finde
that
upon
suspition
of
Leprosie
a
man
was
shut
up
for
a
time
,
not
only
from
the
worship
of
God
,
but
also
from
all
society
of
men
:
and
how
much
more
may
it
be
lawfull
under
the
Gospell
,
to
execute
the
censure
of
suspension
af●er
two
admonitions
upon
a
known
offence
;
when
it
is
set
down
in
the
14
of
Levit.
That
a
man
cleansed
from
his
leprosie
was
brought
home
unto
the
campe
,
and
placed
in
his
tent
,
where
he
stayed
for
certaine
dayes
,
it
being
not
lawfull
for
him
to
come
into
the
Tabernacle
?
So
much
of
the
medicinall
censures
:
what
is
the
last
censure
of
fearfull
revenge
?
The
curse
unto
death
called
by
S.
Paul
Anathama
Marenatha
,
Cor.
16.
22.
that
is
,
accursed
untill
the
Lord
come
,
or
everlastingly
;
which
is
thought
to
have
been
executed
upon
Hymeneus
and
Alexander
by
Paul
(
1
Tim.
1.
20.
)
and
afterwards
upon
Iulian
by
the
Church
then
.
Against
whom
is
this
censure
to
proceed
?
This
everlasting
curse
,
which
is
the
most
fearfull
thunderclap
of
Gods
judgement
,
is
to
be
pronounced
only
against
such
as
are
desperately
wicked
that
have
nothing
profited
by
the
former
censures
,
and
shewe
th●ir
incorrigiblenesse
by
their
obstinate
and
malitious
resisting
all
means
gratiously
used
to
reclaime
them
:
giving
tokens
even
of
that
unpardonable
sinne
against
the
Holy
Ghost
.
Which
fearfull
sinne
by
how
much
the
more
difficult
it
is
to
be
discerned
and
knowne
,
by
so
much
the
more
care
is
this
heavie
doome
to
be
used
by
the
Church
.
Yet
doubtlesse
God
doth
sometimes
give
cleare
tokens
thereof
in
bl●sphemous
Apostates
,
such
as
Iulian
and
others
,
who
malitiously
oppose
,
deride
and
persecute
that
truth
of
God
which
they
have
been
enlightned
in
:
And
where
God
doth
set
such
marks
upon
them
,
the
Chu●ch
of
God
may
pronounce
them
to
be
such
,
and
carry
it selfe
towards
them
accordingly
.
What
are
the
outward
enemies
that
oppose
against
the
Church
of
Christ
?
Some
doe
under
the
shew
of
friendship
,
and
some
with
profession
of
enmity
.
Who
are
the
open
enemies
?
Heathens
,
Iewes
,
Turks
,
and
all
that
make
profession
of
prophanenesse
by
sitting
down
in
the
seat
of
scorners
.
What
enemies
are
they
that
make
shew
of
friendship
?
Such
are
al
those
,
Where
are
we
forewarned
of
the
Apostasie
?
Where
the
Apostle
foretelleth
that
there
shall
be
a
generall
apostacy
or
falling
away
from
the
truth
of
the
Gospell
before
the
latter
day
.
Is
it
meant
that
the
whole
Church
shall
fall
away
from
Christ
?
No
:
it
were
impossible
that
a
perfect
head
should
be
without
a
body
.
Why
is
it
then
called
generall
?
Because
the
Gospell
having
been
universally
preached
throughout
the
world
;
from
it
,
both
whole
Nations
did
fall
,
and
the
most
part
also
even
of
those
Nations
that
kept
the
profession
of
it
,
howbeit
still
there
remained
a
Church
,
though
there
were
no
setled
estate
thereof
.
Is
it
likely
the
Lord
would
barre
so
many
Nations
that
lived
under
Antichrist
,
and
that
so
long
,
from
the
means
of
salvation
?
Why
not
,
and
that
most
justly
;
for
if
the
whole
world
of
the
Gentiles
were
rejected
,
when
the
Church
was
onely
in
Iury
for
some
1500
years
;
and
seeing
of
the
Iewes
ten
Tribes
were
rejected
,
and
the
remainder
,
but
a
few
,
were
of
the
Church
:
with
great
reason
might
the
Lord
reject
those
Nations
and
people
for
so
many
ages
,
seeing
they
rejected
Gods
grace
in
falling
away
from
the
Gospell
,
which
the
Lord
most
graciously
revealed
unto
them
,
rather
then
to
their
Fathers
before
them
.
Is
this
apostasie
necessarily
laid
upon
the
See
of
Rome
?
Yes
verily
,
as
by
the
description
may
evidently
appear
.
What
are
the
parts
of
this
Apostasie
?
The
head
and
the
body
:
for
as
Christ
is
the
head
of
the
Church
which
is
his
body
;
so
Antichrist
is
the
head
of
the
Romish
Church
which
is
his
body
.
Who
is
that
Antichrist
?
He
is
one
who
under
the
colour
of
being
for
Christ
,
How
doth
the
Apostle
2
Thess.
2.
3.
describe
this
Antichristian
head
unto
us
?
First
he
describeth
what
he
is
towards
others
,
and
then
what
he
is
in
himselfe
.
What
is
he
towards
others
?
That
is
declared
by
two
speciall
titles
,
the
Man
of
sinne
,
and
Sonne
of
perdition
;
declaring
hereby
not
so
much
his
own
sinne
and
perdition
,
which
is
exceeding
great
,
as
of
those
that
receive
his
marke
,
whom
he
causeth
to
sinne
,
and
consequently
to
fall
into
perdition
:
as
Ieroboam
who
is
often
branded
with
the
mark
of
causing
Israel
to
sin
:
and
he
is
so
much
more
detestable
then
he
,
by
how
much
both
his
idolatry
is
more
,
and
hath
drawn
more
Kingdomes
after
him
then
Ieroboam
did
Tribes
.
In
what
respect
is
he
called
the
man
of
sin
?
In
that
he
causeth
man
to
sinne
;
and
this
the
Pope
doth
in
a
high
degree
,
justifying
sinne
,
not
by
oversight
,
but
by
Lawes
advisedly
made
,
not
onely
commanding
some
sinnes
,
which
we
are
by
our
corrupt
nature
prone
unto
,
as
spirituall
fornication
,
but
also
(
to
the
great
profanation
of
the
holy
name
and
profession
of
Christ
)
permitting
and
teaching
for
lawfull
such
as
even
our
corrupt
nature
(
not
wholly
subverted
through
erronious
custome
of
sin
)
abhorreth
:
as
incestuous
marriages
,
and
breaking
of
faith
and
league
,
equivocating
,
and
the
like
,
which
profane
men
(
by
the
very
light
of
nature
)
doe
detest
.
In
what
sense
is
he
called
the
child
of
perdition
?
Not
as
the
unthrift
mentioned
in
the
Gospel
,
What
learne
you
of
this
?
That
the
calling
of
the
Pope
is
unlawfull
;
for
every
office
or
calling
which
the
Lord
doth
not
blesse
,
or
wherein
none
occupying
the
place
groweth
in
piety
,
is
to
be
esteemed
for
an
unlawfull
calling
:
for
in
a
lawfull
calling
some
(
at
the
least
)
are
found
in
all
ages
profitable
to
the
Church
or
Common-wealth
.
What
is
the
use
of
all
this
Doctrine
?
That
whosoever
are
partakers
of
the
sins
of
Rome
,
are
also
under
the
same
curse
;
and
therefore
such
as
have
lived
in
Popery
should
examine
our selves
if
we
have
truely
repented
us
of
it
,
first
,
by
the
change
of
our
understanding
;
as
whether
we
have
grown
in
the
knowledg
of
the
truth
:
And
secondly
,
by
the
change
of
our
affections
,
as
whether
we
hate
Popery
,
and
love
the
truth
unfainedly
,
and
so
let
every
one
judge
himselfe
,
that
he
be
not
judged
,
and
that
with
harder
judgment
,
Rom.
2.
4.
according
as
God
hath
been
the
longer
patient
towards
us
.
What
further
?
That
there
can
be
no
sound
agreement
betwixt
Popery
and
the
profession
of
the
Gospel
,
no
more
then
betwixt
light
and
darknesse
,
falshood
and
truth
,
God
and
Beliall
,
and
therefore
no
reconciliation
can
be
devised
betwixt
them
:
for
if
the
members
of
Antichrist
shall
be
destroyed
,
we
cannot
in
any
sort
communicate
with
them
in
their
errours
,
unlesse
we
will
beare
them
company
in
their
destruction
also
.
Doth
every
errour
destroy
the
soule
?
No
verily
:
Is
it
then
impossible
for
a
Pope
to
be
saved
?
No
;
it
is
not
impossible
,
his
sinne
being
not
necessarily
against
the
holy
Ghost
,
to
which
onely
repentance
is
denyed
;
for
some
(
in
likelhood
)
have
entered
into
,
and
continued
in
that
Sea
ignorantly
,
and
therefore
may
possibly
finde
place
to
repentance
.
But
if
any
be
saved
,
it
is
a
secret
hidden
with
God
:
for
concerning
any
thing
that
appeares
by
the
end
of
any
Pope
,
since
he
was
lift
up
in
the
Emperours
chaire
,
and
discovered
to
be
the
man
of
sin
,
there
is
no
grounded
hope
given
to
perswade
that
any
one
of
them
is
saved
.
So
much
of
Antichrist
what
he
is
towards
others
:
what
is
hee
in
himselfe
?
That
is
set
downe
in
two
points
:
first
,
in
that
(
contrary
to
right
,
and
by
meere
usurpation
)
he
seateth
himselfe
in
the
Temple
of
God
,
as
if
he
were
Christs
Vicar
,
being
indeed
his
enemy
,
both
which
the
word
Antichrist
noteth
.
Secondly
,
in
that
he
is
here
expressely
named
an
adversary
,
and
one
that
is
contrary
to
Christ
.
Wherein
is
the
Pope
adversary
unto
Christ
?
Every
way
,
in
life
,
and
in
office
.
How
in
life
?
In
that
Christ
being
most
pure
and
holy
,
yea
holinesse
it selfe
,
the
Popes
many
of
them
are
,
and
have
been
most
filthy
and
abominable
in
blaspheming
,
conjuring
,
murthering
,
covetousnesse
,
whoring
,
and
that
incestuously
and
Sodomitically
,
and
yet
will
they
in
their
ordinary
Titles
be
called
holy
;
yea
holinesse
it selfe
,
which
is
proper
onely
to
Christ
.
How
in
Office
?
First
,
in
his
Kingdome
:
Christs
Kingdome
is
without
all
outward
shew
,
or
pompe
:
But
the
Popes
Kingdome
consisteth
wholly
in
Pompe
,
and
Shewes
,
as
imitating
his
Predecessors
the
Emperours
of
Rome
in
his
proud
,
stately
,
and
lordly
offices
,
princely
traine
,
and
outrageous
expences
in
every
sort
.
Secondly
,
in
his
Priest-hood
,
in
raising
up
another
Sacrifice
then
Christ
,
another
Priesthood
then
his
,
other
Mediators
then
him
.
Thirdly
,
in
his
Propheticall
office
,
in
that
he
teacheth
cleane
contrary
to
him
;
Christ
taught
nothing
but
what
hee
received
of
his
Father
:
The
Pope
setteth
out
his
owne
Canons
and
Decrees
of
councells
,
and
in
them
he
teacheth
such
Doctrine
as
overthroweth
the
maine
foundation
of
that
which
Christ
taught
.
What
is
the
second
effect
?
That
he
is
exceedingly
lifted
up
against
all
that
is
called
God
.
How
doth
this
agree
to
the
Pope
?
More
fitly
then
to
any
other
person
;
for
Christ
being
very
God
abaseth
himselfe
unto
the
assuming
of
the
nature
of
man
;
the
Pope
a
vile
man
advanceth
himself
to
the
Throne
of
God
:
Christ
being
above
all
secular
power
,
paid
tribute
,
and
was
taxed
and
suffered
himselfe
to
bee
crowned
with
a
crowne
of
Thornes
,
and
beare
his
owne
Crosse
;
but
the
Pope
being
under
all
secular
power
,
exalteth
himselfe
above
all
secular
powers
,
exacteth
Tribute
of
Kings
,
setteth
his
foot
on
the
neck
of
Emperours
,
carrieth
a
tripple
Crowne
of
gold
,
and
is
borne
upon
mens
shoulders
.
But
he
calleth
himself
the
servant
of
servants
.
Though
he
doe
,
yet
(
by
the
confession
of
his
owne
Canonists
)
he
doth
it
but
dissemblingly
and
in
hypocrisie
,
which
is
double
iniquity
;
for
they
say
that
he
doth
in
humility
onely
say
so
,
not
that
hee
is
indeed
so
as
he
saith
.
What
are
the
effects
of
this
his
pride
?
They
are
two
:
First
,
he
sitteth
in
the
Church
as
God
,
for
he
bindeth
the
consciences
of
men
by
his
decrees
,
which
no
Princes
Law
can
doe
;
for
though
men
observe
not
such
Lawes
,
yet
if
they
break
them
not
of
contempt
,
they
are
discharged
,
as
if
they
did
beare
the
penalty
prescribed
in
them
.
By
this
it
seemeth
that
the
Church
of
Rome
is
yet
the
Church
of
God
,
although
corrupt
,
seeing
it
is
said
that
hee
sitteth
in
the
Temple
of
God
.
No
verily
;
but
it
is
so
said
,
first
,
because
it
beareth
the
name
of
the
Church
,
for
the
Scriptures
give
the
name
to
a
thing
according
to
that
it
hath
been
,
as
when
Christ
saith
,
The
abomination
of
desolation
shall
stand
in
the
holy
place
;
he
meaneth
not
that
the
Temple
was
then
holy
,
which
at
that
time
,
(
being
no
figure
nor
shadow
of
Christ
and
his
Church
)
was
profaned
,
but
that
it
had
been
holy
;
so
we
confesse
that
there
had
beene
a
true
Church
in
Rome
,
which
is
now
no
Church
of
Christ
,
but
the
Synagogue
of
Satan
.
Secondly
,
he
is
said
to
sit
in
the
Temple
of
God
,
because
he
exerciseth
his
tyrannicall
rule
in
the
Christian
world
,
and
is
most
busie
in
those
parts
where
Christ
had
his
Church
,
and
the
Gospell
is
professed
,
labouring
in
all
places
,
either
by
himselfe
or
his
wicked
instruments
,
to
overthrow
or
corrupt
,
poyson
or
hinder
the
free
course
of
the
Gospel
;
so
that
in
this
regard
he
may
be
said
to
sit
in
the
Temple
of
God
,
that
is
,
to
reigne
and
tyrannize
in
the
Church
of
God
,
though
the
City
where
he
is
be
Sodome
,
and
the
Church
whereof
he
is
head
,
the
Synagogue
of
Satan
.
What
is
the
other
effect
of
his
pride
?
He
boasteth
himselfe
that
he
is
God
,
as
the
Popes
flatterers
in
the
Canon
Law
call
him
,
Our
Lord
God
the
Pope
:
Neither
doth
his
pride
stay
there
,
but
also
he
challengeth
to
himself
things
proper
to
God
,
as
the
title
of
Holinesse
,
also
power
to
forgive
sins
,
and
to
carry
infinite
soules
to
hell
without
check
or
controlment
,
and
to
make
of
nothing
something
;
yea
,
to
make
the
Scriptures
to
be
no
Scriptures
,
and
no
Scripture
to
be
Scripture
,
at
his
pleasure
,
yea
to
make
of
the
creature
the
Creator
.
It
should
seeme
to
be
an
impossible
thing
that
men
should
be
carried
away
from
the
faith
of
the
Gospel
by
one
so
monstrous
and
directly
opposite
to
Christ
.
It
might
seem
so
indeed
,
if
at
once
and
at
a
sudden
he
had
shewed
himselfe
in
such
foule
colours
,
and
therefore
by
certaine
decrees
of
iniquity
he
raised
himselfe
to
his
height
of
wickednesse
,
and
did
not
at
the
first
shew
himselfe
in
such
a
monstrous
shape
and
likenesse
.
How
doth
that
appeare
?
By
the
Apostle
,
who
in
the
2
Thess.
2.
3.
unto
13.
sheweth
of
two
courses
the
Devill
held
to
bring
this
to
passe
;
one
secret
and
covert
,
before
this
man
of
sin
was
revealed
:
the
other
when
he
was
revealed
and
set
up
in
his
Seat
.
What
were
the
wayes
of
Antichrists
comming
before
he
was
revealed
?
Those
severall
errours
which
were
spread
,
partly
in
the
Apostles
time
,
and
partly
after
their
time
,
thereby
to
make
a
way
for
his
comming
;
and
in
this
respect
this
mystery
of
iniquity
was
begun
to
be
wrought
(
as
it
were
)
under
ground
and
secretly
in
the
Apostles
time
.
How
was
this
mystery
of
iniquity
wrought
in
the
Apostles
time
?
By
many
ambitious
spirits
,
(
as
it
were
)
petty
Antichrists
,
which
were
desirous
to
be
Lords
over
the
Church
,
and
wicked
Hereticks
,
which
then
sowed
many
errours
and
heresies
,
as
justification
by
works
,
worshipping
of
Angels
,
and
which
put
Religion
in
meats
,
and
condemned
marriage
,
which
were
beginnings
and
grounds
of
Popery
and
Antichristianisme
,
3
John
9.
Acts
5.
1.
Gal.
1.
6
,
7.
&
2.
6.
Col.
2.
18
,
21.
1
Tim.
4.
3.
What
gather
you
of
this
?
That
those
whom
God
hath
freed
from
the
bondage
of
Popery
,
should
strive
to
free
themselves
from
all
the
remanents
thereof
,
lest
if
they
cleave
still
to
any
of
them
,
God
in
judgment
bring
the
whole
upon
them
againe
.
How
shall
Antichrists
Kingdome
be
continued
and
advanced
after
that
he
is
revealed
?
By
the
power
of
Satan
,
in
lying
miracles
and
false
wonders
.
What
difference
is
there
betwixt
Christs
miracles
and
theirs
?
Very
great
every
way
:
What
gather
you
of
this
?
That
seeing
the
Popes
Kingdome
glorieth
so
much
in
wonders
,
it
is
most
like
that
he
is
Antichrist
,
seeing
the
false
Christs
and
the
false
Prophets
shall
doe
great
wonders
to
deceive
(
if
it
were
possible
)
the
very
Elect
,
and
that
some
of
the
false
Prophets
prophesies
shall
come
to
passe
,
we
should
not
therefore
beleeve
the
doctrine
of
Popery
for
their
wonders
sake
,
seeing
the
Lord
thereby
tryeth
our
faith
,
who
hath
given
to
Satan
great
knowledge
and
power
to
work
strange
things
,
to
bring
those
to
damnation
who
are
appointed
unto
it
.
Moreover
,
whatsoever
Miracles
are
not
profitable
to
some
good
,
neither
tend
to
confirme
a
truth
,
they
are
false
and
lying
;
so
that
as
the
Lord
left
an
evident
difference
between
his
Miracles
and
the
inchantments
of
the
Egyptians
,
so
hath
he
left
an
evident
difference
between
the
Miracles
of
Christ
and
his
Apostles
,
and
those
of
the
Romish
Synagogue
,
Matth.
24.
24.
Deut.
13.
12.
Exod.
7.
12.
Are
not
miracles
as
necessary
now
,
as
they
were
in
the
time
of
the
Apostles
?
No
verily
;
for
the
Doctrine
of
the
Gospell
being
then
new
unto
the
world
,
had
need
to
have
been
confirmed
with
miracles
from
heaven
;
but
it
being
once
confirmed
,
there
is
no
more
need
of
miracles
;
and
there
we
keeping
the
same
Doctrine
of
Christ
and
his
Apostles
,
must
content
our selves
with
the
confirmation
which
hath
already
been
given
.
What
ariseth
out
of
this
?
That
the
Doctrine
of
Popery
is
a
new
Doctrine
,
which
hath
need
to
to
be
confirmed
with
new
miracles
;
and
so
it
is
not
the
doctrine
of
Christ
,
neither
is
established
by
his
miracles
.
What
force
shall
the
Miracles
of
Antichrist
have
?
Marvellous
great
,
to
bring
many
men
to
damnation
,
God
in
the
just
revenge
of
the
contempt
of
the
truth
,
sending
a
strong
delusion
among
them
.
Hither
to
we
have
heard
Antichrist
described
by
his
effects
and
properties
:
That
is
the
City
of
Rome
.
How
doth
that
appeare
?
First
,
because
he
that
letted
at
the
time
when
Paul
wrote
was
the
Emperour
of
Rome
,
who
did
then
sit
there
,
and
must
be
dis-seated
,
(
as
the
learned
Papists
themselves
grant
ere
the
Pope
could
enter
upon
it
.
Secondly
,
Rev.
17.
18.
John
called
the
City
where
he
must
sit
,
the
Lady
of
the
world
;
which
at
that
time
agreed
onely
to
Rome
,
being
the
Mother
City
of
the
world
.
Thirdly
,
it
was
that
City
which
was
seated
upon
seven
hills
,
Rev.
17.
9.
which
by
all
ancient
Records
belongeth
properly
and
onely
to
Rome
.
As
for
the
occasion
of
the
Popes
placing
there
,
it
came
by
the
meanes
of
translating
of
the
Seat
of
the
Empire
from
Rome
to
Constantinople
,
from
whence
ensued
also
the
parting
of
the
Empire
into
two
parts
,
by
which
division
it
being
weakned
,
and
after
also
sundred
in
affection
,
as
well
as
in
place
,
was
the
easier
to
be
entred
upon
,
and
obtained
by
the
Pope
.
What
doe
you
further
gather
of
that
the
Apostle
saith
,
that
he
that
letteth
shall
let
?
That
the
Antichrist
is
not
one
particular
man
,
as
the
Papists
doe
fancy
;
for
then
by
the
like
phrase
he
that
letteth
must
be
one
particular
man
,
where
it
cannot
be
that
one
man
should
live
so
many
hundred
yeeres
;
as
from
Pauls
time
to
the
time
of
the
translation
of
the
Empire
from
Rome
,
much
lesse
untill
within
two
years
and
a
half
of
the
latter
day
,
as
they
imagine
the
time
of
Antichrist
:
and
therefore
as
by
him
that
letteth
is
understood
a
succession
of
men
,
and
not
one
onely
man
;
so
in
Dan.
7.
3.
17.
the
foure
beasts
,
and
the
foure
Kings
,
doe
not
signifie
foure
particular
men
,
but
foure
governments
,
in
every
one
whereof
there
were
sundry
men
that
ruled
:
so
that
the
argument
of
the
Papists
who
upon
the
words
[
the
man
of
sinne
]
would
prove
that
the
Antichrist
the
Apostle
speaketh
of
,
is
one
singular
man
,
is
but
vaine
,
and
hath
no
consequence
in
it
.
But
how
can
Antichrist
be
already
come
,
seeing
the
Empire
yet
standeth
?
The
name
of
the
Empire
onely
remaineth
,
the
thing
is
gone
;
for
he
hath
neither
the
chiefe
City
,
nor
the
Tribune
,
nor
the
Commandement
of
the
people
;
and
therefore
he
can
be
no
let
to
the
Antichrists
comming
,
especially
the
Pope
having
gotten
such
an
upper
hand
over
him
,
as
to
cause
him
to
waite
at
his
gate
barefoot
,
and
to
hold
his
stirrop
.
What
shall
be
the
end
of
this
Antichrist
?
God
shall
confound
him
with
the
breath
of
his
mouth
,
that
is
,
with
the
preaching
of
his
Word
:
which
serveth
for
another
argument
to
prove
the
Pope
to
be
Antichrist
:
for
whereas
he
had
subdued
Kingdomes
and
Empires
under
his
feet
,
he
hath
been
of
late
mightily
suppressed
by
the
Word
preached
,
and
not
by
outward
force
,
as
other
Potentates
use
to
be
.
What
learne
you
of
this
?
The
marvellous
power
of
Gods
Word
to
suppresse
whatsoever
riseth
against
it
:
for
if
the
mightiest
cannot
stand
before
it
,
much
lesse
the
smallest
:
and
therefore
it
is
expressed
by
a
mighty
winde
,
Acts
2.
23.
which
carrieth
all
before
it
;
and
by
fire
,
which
consumeth
all
,
and
pierceth
all
:
And
it
declareth
a
marvellous
easie
victory
against
the
enemies
,
when
it
is
said
,
that
with
the
breath
of
his
mouth
hee
shall
consume
his
enemies
,
2
Cor.
10.
4
,
5.
What
else
shall
be
the
overthrow
of
Antichrist
?
The
glorious
appearance
of
the
Son
of
God
in
the
latter
day
.
What
gather
you
of
this
?
That
before
the
last
day
he
shall
not
be
utterly
consumed
,
whereof
notwithstanding
it
followeth
not
that
the
head
shall
remaine
till
then
;
for
the
Beast
and
the
false
Prophet
shall
be
taken
and
cast
into
the
fire
before
the
latter
day
;
but
some
shall
retaine
a
liking
of
him
,
and
his
errors
,
and
superstitions
even
till
the
last
day
.
Hitherto
of
the
head
of
this
generall
Apostasie
:
what
are
the
members
of
it
?
They
are
first
described
by
their
end
,
even
a
number
of
people
that
shall
perish
,
which
accordeth
with
that
name
and
property
of
the
head
,
the
Destroyer
or
Son
of
perdition
,
being
truely
verified
in
them
in
regard
of
the
fearefull
end
he
shall
bring
them
to
.
What
is
the
use
of
this
?
That
as
no
poyson
can
take
away
the
life
of
an
elect
:
so
small
occasions
carry
away
such
as
are
appointed
to
destruction
.
How
otherwise
are
these
members
of
Antichrist
described
?
By
this
,
that
they
never
loved
the
truth
,
although
they
understood
and
professed
it
.
How
should
a
man
love
the
truth
?
For
the
truthes
sake
,
not
for
vaine
glory
,
filthy
delight
,
or
commodidities
.
How
appeareth
it
that
men
love
the
Word
of
God
?
When
they
walke
accordingly
,
and
keep
faith
in
a
good
Conscience
,
which
some
losing
by
their
wicked
life
,
lost
also
their
Faith
,
that
is
,
their
Religion
,
1
Tim.
1.
19.
How
is
it
to
be
understood
that
God
giveth
men
up
to
strong
delusions
?
Because
God
is
a
just
Iudge
,
which
by
them
either
punisheth
or
correcteth
former
sinnes
,
and
especially
the
contempt
of
the
Gospell
;
in
which
regard
even
amongst
us
now
,
some
are
cast
into
the
sinke
of
Popery
,
some
into
the
Family
of
love
;
some
become
Arians
,
some
Anabaptists
,
at
which
are
(
as
it
were
)
divers
Gaoles
and
Dungeons
,
whereinto
hee
throweth
those
that
are
cold
and
carelesse
Professors
of
the
Gospell
.
What
learne
you
by
this
?
That
they
that
imagine
God
favourable
unto
them
notwithstanding
their
sinnes
,
because
their
life
,
or
goods
,
or
honours
are
spared
,
are
foully
deceived
;
for
when
the
Lord
ceaseth
to
reprove
any
,
or
to
strive
with
them
,
Rom.
1.
24
,
26.
then
doth
he
give
them
up
into
vanity
of
their
own
minds
to
do
their
wicked
wills
,
which
is
the
greatest
judgement
,
and
very
usuall
with
God
to
doe
.
What
is
our
duty
in
such
cases
?
To
pray
unto
the
Lord
to
keep
us
from
all
errors
;
but
if
for
our
triall
and
further
hardning
of
others
it
please
him
to
send
errors
amongst
us
,
that
it
would
please
him
to
preserve
us
in
that
danger
,
that
we
taste
not
of
that
bait
whereby
Satan
seeketh
to
catch
us
.
What
other
cause
is
there
of
sending
these
errors
?
That
those
may
be
damned
which
believe
not
the
truth
:
for
as
God
hath
appointed
them
to
damnation
,
so
betwixt
his
counsell
in
rejecting
them
and
the
finall
effect
of
it
,
there
must
be
sin
to
bring
the
effect
justly
upon
them
.
What
reason
is
annexed
for
their
just
damnation
?
Because
they
rest
in
unrighteousnesse
,
having
their
eares
itching
after
errors
,
which
they
drink
in
,
as
the
earth
drinketh
up
water
.
So
that
albeit
they
be
powerfully
sent
of
God
in
his
judgement
,
yet
are
they
also
greedily
desired
and
affected
of
them
.
Having
spoken
at
large
of
the
providence
of
God
disposing
of
man
in
this
world
;
it
followeth
to
speak
of
his
providence
concerning
mankinde
in
the
world
to
come
.
How
doth
God
then
deale
with
men
after
this
life
?
He
bringeth
them
all
to
judgement
.
What
is
meant
here
by
judgment
?
The
pronouncing
or
executing
of
the
irrevocable
sentence
of
absolution
or
condemnation
.
How
is
that
done
?
Partly
on
every
man
in
particular
at
the
hour
of
his
death
,
Heb.
9.
27.
but
fully
and
generally
upon
all
men
at
the
second
comming
of
Christ
,
Acts
17.
31.
The
death
of
every
one
severally
goeth
immediately
before
the
particular
judgement
:
the
generall
resurrection
of
all
goeth
before
the
finall
judgement
which
shall
be
at
the
last
day
.
Must
all
men
then
die
?
Yea
all
both
good
and
bad
,
Psal.
49.
10.
Eccl.
2.
16.
save
that
unto
some
,
namely
such
as
shall
be
found
alive
at
Christs
comming
,
a
change
shall
be
in
stead
of
death
,
as
shall
be
shewed
.
Death
being
the
punishment
of
sinne
,
Death
indeed
came
on
all
mankinde
by
reason
of
sinne
,
Rom.
5.
12.
but
yet
it
is
not
in
all
things
the
same
to
the
godly
and
to
the
wicked
:
for
howsoever
unto
both
it
be
the
enemy
of
nature
,
as
the
end
of
naturall
life
,
1
Cor.
15.
26.
Psal.
90.
3.
Yet
1.
unto
the
godly
it
is
a
token
of
Gods
love
,
unto
the
wicked
of
his
anger
,
Psal.
37.
37
,
38.
Job
18.
13
,
14.
2.
Vnto
the
godly
it
is
a
rest
from
labour
and
misery
,
Apoc.
14.
13.
the
last
enemy
being
now
destroyed
,
1
Cor.
15.
26.
unto
the
wicked
it
is
the
height
of
all
worldly
evils
,
Luke
12.
20.
3.
Vnto
the
godly
it
is
the
utter
abolishing
of
sin
and
perfection
of
mortification
,
Rom.
6.
7.
unto
the
wicked
it
is
the
conquest
of
sinne
and
accomplishment
of
their
spirituall
captivity
.
4.
Vnto
the
godly
it
is
so
far
from
being
a
separation
from
Christ
,
that
even
the
body
severed
from
the
soule
and
rotting
in
the
grave
is
yet
united
to
Christ
;
and
the
soule
freed
from
the
body
is
with
him
in
Paradise
,
Luk.
23.
43.
Phil.
2.
16.
unto
the
wicked
it
is
an
utter
cutting
off
from
the
favourable
presence
and
fruition
of
God
.
5.
Vnto
the
godly
it
is
the
beginning
of
heavenly
glory
;
unto
the
wicked
it
is
the
entrance
into
hellish
and
endlesse
torments
,
Luke
16.
22
,
23.
How
are
men
judged
at
the
houre
of
death
?
1.
God
at
that
instant
pronounceth
,
and
the
conscience
apprehendeth
the
sentence
of
blessing
or
cursing
,
Heb.
9.
27.
2.
The
soule
of
every
man
accordingly
is
(
by
the
power
of
God
and
the
ministery
of
Angels
)
immediately
conveyed
into
that
state
of
happinesse
or
misery
wherein
it
shall
remaine
till
the
resurrection
,
and
from
thenceforth
both
body
and
soule
for
ever
,
Luke
16.
22
,
23
,
26.
Eccl.
11.
3.
What
gather
you
of
this
?
That
the
doctrine
of
Purgatory
and
Prayer
for
the
dead
is
vaine
,
seeing
it
appeareth
by
the
Word
of
God
that
the
souls
of
those
that
die
in
Gods
favour
are
presently
received
into
joy
Isay
57.
2.
Ioh.
5.
24.
Luke
23.
43.
Apoc.
14.
13.
1
Thess.
4.
16.
and
the
souls
of
those
that
dye
in
their
sinnes
cast
into
endlesse
torments
;
no
means
being
left
after
death
to
procure
remission
of
sinnes
,
Isay
22.
14.
Iohn
8.
24.
Rom
6.
10.
What
is
the
generall
and
finall
judgement
?
The
great
day
of
assize
for
the
whole
world
,
1.
The
preparation
to
it
.
2.
The
acting
of
it
.
3.
The
execution
of
the
sentence
.
Wherein
doth
the
preparation
to
the
last
judgement
consist
?
In
five
things
.
1.
In
the
foretokening
of
the
time
thereof
,
which
though
it
be
so
sealed
up
in
the
treasury
of
Gods
counsell
,
What
are
the
signes
foretokening
the
last
judgement
?
They
are
certaine
notable
changes
in
the
world
and
Church
,
some
further
off
,
1.
The
publishing
and
receiving
the
Gospel
throughout
the
world
.
2.
The
Apostasie
of
most
part
of
professors
not
loving
the
truth
.
3.
The
revealing
of
Antichrist
that
Man
of
sinne
and
Childe
of
perdition
,
4.
Common
corruptions
in
manners
joyned
with
security
,
as
in
the
dayes
of
Noah
and
Lot
.
5.
Warres
and
troubles
in
the
world
and
Church
.
6.
False
Christs
,
attended
with
false
Prophets
,
and
armed
with
false
miracles
.
7.
The
calling
of
the
Iewes
unto
the
faith
of
the
Gospell
.
8.
And
lastly
,
What
is
the
second
thing
in
the
preparation
?
The
comming
of
Iesus
Christ
the
Iudge
of
the
world
,
who
in
his
humane
visible
body
(
but
yet
with
unspeakable
glory
)
shall
suddenly
break
forth
like
Lightning
through
the
Heavens
,
What
is
the
third
thing
?
The
summoning
and
presenting
of
all
both
dead
and
living
men
,
together
with
Devils
,
before
the
glorious
throne
of
Christ
the
judge
.
How
shall
all
men
both
dead
and
living
be
summoned
?
By
the
voice
of
Christ
appeared
by
the
ministery
of
Angels
,
and
namely
by
the
shout
and
Trumpet
of
the
Archangel
,
whereto
the
Lord
joyning
his
divine
power
(
as
unto
the
word
preached
for
the
work
of
the
first
resurrection
)
shall
in
a
moment
both
raise
the
dead
with
their
own
bodies
and
every
part
thereof
though
never
so
dispersed
,
Shall
there
be
no
difference
betweene
the
resurrection
of
the
elect
and
reprobate
?
Yes
;
for
howsoever
they
shall
both
rise
by
the
same
mighty
voice
and
power
of
Christ
in
the
same
bodies
wherein
they
lived
upon
earth
,
and
those
so
altered
in
quality
,
as
then
they
shall
be
able
to
abide
for
ever
in
that
estate
whereunto
they
shall
be
judged
:
yet
1.
The
elect
shall
be
raised
as
members
of
the
body
of
Christ
by
vertue
derived
from
his
resurrection
:
the
reprobate
,
as
Malefastors
,
shall
be
brought
forth
of
the
prison
of
the
grave
by
vertue
of
the
judiciary
power
of
Christ
,
and
of
the
curse
of
the
law
.
2.
The
elect
shall
come
forth
to
everlasting
life
,
which
is
called
the
resurrection
of
life
:
the
reprobate
to
shame
and
perpetuall
contempt
,
called
the
resurrection
of
condemnation
.
3.
The
bodies
of
the
elect
shall
be
spirituall
,
that
is
,
glorious
,
powerfull
,
nimble
,
impatible
:
but
the
bodies
of
the
reprobate
shall
be
full
of
uncomelinesse
and
horror
,
How
shall
all
men
be
presented
before
the
throne
of
Christ
?
The
elect
being
gathered
by
the
Angels
,
shall
with
great
joy
be
caught
up
into
the
aire
to
meet
the
Lord
,
Luke
21.
28.
1
Thess.
4.
17.
The
reprobate
together
with
the
Devill
and
his
Angels
,
shall
with
extreame
horrour
and
confusion
be
drawne
into
his
presence
,
Rev.
6.
15.
What
is
the
fourth
thing
?
The
separation
of
the
Elect
from
the
Reprobate
:
What
is
the
fift
and
last
thing
?
The
opening
of
the
book
of
record
,
Rev.
20.
12.
viz.
1.
The
severall
books
of
mens
consciences
,
which
then
by
the
glorious
illumination
of
Christ
,
the
Sunne
of
righteousnesse
,
shining
in
his
full
strength
,
shall
be
so
enlightned
,
that
men
shall
perfectly
remember
what
ever
good
or
evill
they
did
in
the
time
of
their
life
,
the
secrets
of
all
hearts
being
then
revealed
.
2.
The
book
of
life
,
that
is
,
the
eternall
decree
of
God
to
save
his
Elect
by
Christ
,
which
decree
shall
then
at
length
be
made
known
to
all
.
Thus
farre
of
the
preparation
to
judgement
,
what
are
we
to
consider
in
the
second
place
?
The
act
of
judgment
,
How
shall
the
act
of
judgement
be
performed
?
1.
By
examination
:
2.
By
the
evidence
of
every
mans
conscience
,
bringing
all
his
works
,
whether
good
or
evill
,
Shall
there
be
no
difference
in
the
examination
of
the
Elect
and
the
Reprobate
?
Yes
:
2.
Being
in
Christ
,
they
and
their
works
shall
not
undergoe
the
strict
triall
of
the
Law
simply
in
it self
,
but
as
the
obedience
thereof
doth
prove
them
to
be
true
partakers
of
the
grace
of
the
Gospel
.
Shall
there
be
any
such
reasoning
at
the
last
judgement
,
as
seemeth
Matth.
7.
&
25
?
No
:
but
the
consciences
of
men
being
then
enlightned
by
Christ
,
shall
cleare
all
those
doubts
,
and
reject
those
objections
and
excuses
,
which
they
seem
now
to
apprehend
.
How
shall
the
sentence
be
pronounced
?
By
the
Iudge
himselfe
,
our
Lord
Iesus
Christ
,
who
according
to
the
evidence
and
verdict
of
conscience
touching
workes
,
shall
adjudge
the
Elect
unto
the
blessing
of
the
kingdome
of
God
his
Father
:
and
the
Reprobates
,
with
the
Devill
and
his
Angels
,
unto
the
curse
of
everlasting
fire
.
Shall
men
then
bee
judged
to
salvation
or
damnation
for
their
workes
sake
?
1.
The
wicked
shall
be
condemned
for
the
merit
of
their
workes
,
2.
The
godly
shall
be
pronounced
just
,
because
their
workes
,
though
imperfect
,
Hitherto
of
the
act
of
judgement
:
What
are
we
to
consider
in
the
third
and
last
place
?
The
execution
of
this
judgement
,
What
shall
be
the
estate
of
the
Reprobates
in
hell
?
They
shall
remaine
for
ever
in
unspeakable
torment
of
body
,
What
shall
be
the
estate
of
the
Elect
in
heaven
?
They
shall
bee
unspeakeably
and
everlastingly
blessed
and
glorious
in
body
and
soule
,
What
shall
follow
this
?
Christ
shall
deliver
up
that
dispensatory
Kingdome
(
which
hee
received
for
the
subduing
of
his
enemies
,
What
use
may
we
make
of
this
Doctrine
,
concerning
this
generall
end
,
and
finall
judgement
?
First
,
it
serveth
to
confute
,
not
onely
heathen
Philosophers
;
who
,
as
in
other
things
,
Felix
,
Acts
24.
25.
makes
them
tremble
in
the
midst
of
their
obstinate
gain-saying
;
Nor
thirdly
,
the
light
of
Scripture
can
convince
and
perswade
men
of
this
truth
,
then
we
must
leave
them
to
be
confuted
and
taught
by
woefull
experience
,
even
by
the
feeling
of
those
flames
,
which
they
will
not
beleeve
to
bee
any
other
then
fancies
;
and
by
seeing
the
Lord
Iesus
come
in
the
Clouds
,
when
all
nations
shall
weep
before
him
;
And
this
Doctrine
may
be
terrour
to
all
gracelesse
and
wicked
livers
,
to
consider
that
the
wrath
of
God
shall
be
revealed
from
heaven
against
all
ungodlinesse
and
unrighteousnesse
of
men
,
2
Thes.
1.
6.
when
all
the
sweetnesse
of
their
sinfull
pleasures
shal
be
turned
into
gall
,
and
bitternesse
for
ever
,
Wis.
5.
6
,
7
,
8.
How
may
the
consideration
of
this
Doctrine
,
touching
the
end
of
the
world
,
and
the
day
of
Judgement
be
usefull
to
the
godly
?
First
,
it
should
teach
us
,
not
to
seek
for
happinesse
in
this
world
,
or
se
our
affections
on
things
below
;
for
this
world
passeth
away
,
and
the
things
thereof
.
Secondly
,
here
is
a
fountaine
of
Christian
comfort
,
and
a
ground
of
Christian
patience
in
all
troubles
,
that
there
shall
be
an
end
,
and
a
Saints
hope
shall
not
be
cut
off
.
If
in
this
life
onely
we
had
hope
,
we
were
of
all
men
most
miserable
,
1
Cor.
15.
19.
But
here
is
the
comfort
and
patience
of
the
Saints
,
they
wait
for
another
world
,
and
they
know
it
is
a
just
thing
with
God
,
to
give
them
rest
after
their
labours
,
2
Thes.
1.
9.
and
a
Crowne
after
their
Combate
,
2
Tim.
4.
8.
and
after
their
long
pilgrimage
,
an
everlasting
habitation
,
2
Cor.
5.
1
,
Be
patient
,
(
saith
the
Apole
)
and
settle
your
hearts
,
for
the
comming
of
the
Lord
draweth
neere
,
2
Pet.
2.
9.
when
they
that
have
sowne
in
teares
shall
reap
in
joy
,
James
5.
7.
Heb.
10.
36.
Thirdly
,
from
this
Doctrine
,
excellent
arguments
may
be
drawne
to
presse
Christians
to
a
holy
life
,
2
Pet.
3.
11.
Seeing
then
all
these
things
must
be
dissolved
,
what
manner
of
persons
ought
we
to
be
in
all
holy
conversation
,
and
godlinesse
?
And
verse
14.
Wherefore
seeing
yee
look
for
such
things
,
give
diligence
that
you
may
be
found
of
him
in
peace
:
We
should
alwayes
live
in
expectation
of
the
Lord
Iesus
in
the
Clouds
with
oyle
in
our
Lamps
,
prepared
for
his
comming
:
Blessed
is
that
servant
whom
his
Master
when
he
commeth
shall
finde
so
doing
,
he
shall
say
unto
him
,
Well
done
good
and
faithfull
servant
,
enter
into
thy
Masters
joy
.
FINIS
.